as his phrasing permits that, so it is mandatory to act upon what is possible of it, unlike when they were, at the time of the endowment, of those for whom that is not possible.

Section: If he endows it for the cause of God (sabil Allah), for the wayfarer, for the freeing of slaves (riqab), or for those in debt, they are the ones who are entitled to the share from alms (sadaqat); one should not exceed them to others. This is because the absolute, unrestricted language of individuals is interpreted according to what is customary in the Sharia. Thus, one examines who is entitled to a share of alms, and the endowment is distributed to them. Their explanation will come in its proper place, God Almighty willing. If he endows it for the eight classes who receive alms, it is distributed among them, and each one of them is given from the endowment the same amount that is given from Zakat, with no increase beyond that. Thus, the needy and the poor are given what completes their sufficiency, the debtor is given the amount to pay off his debt, the mukatab (slave with a manumission contract) is given the amount with which he fulfills his contract, the wayfarer is given what allows him to reach his destination, and the warrior is given what he needs for his campaign, even if he is wealthy. There is a difference of opinion regarding the amount that achieves sufficiency. Ahmad said, in the narration of Ali ibn Sa'id, regarding a man being given fifty dirhams from an endowment: If the founder mentioned "the poor" in his document, then it is like Zakat. If he was doing so voluntarily, he gives whatever he wants and however he wants. Ahmad has indeed specified its association with Zakat, so the disagreement regarding it is like the disagreement regarding Zakat. And God knows best. If he endows it for all the classes, or for two classes, or more, is it permissible to limit it to one class, or is it mandatory to give to some of each class among those for whom it was endowed? There are two views, based on Zakat.

Section: If he endows it for the cause of God, the path of reward, and the path of righteousness: The "cause of God" is military raiding and jihad in the cause of God. One-third of the endowment is distributed to those to whom the share of alms is distributed, and they are the warriors who have no right to a portion from the military register (diwan), even if they are wealthy, and the rest of the