Al-Miskin (Golden Words of Allah Ep 80)

Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom. Surah At-Tawbah, 9:60

By Abdullahi Yusuf

In the name of Allah, the Beneficent, the Merciful. All perfect praise is due to Allah, may He be glorified and exalted, the Lord of the Worlds. We bear witness that there is none worthy of worship but Allah, and Muhammad (pbuh), is His slave and final Messenger.

The Qur’an names al-miskin repeatedly, and not incidentally. In the verse outlining the lawful recipients of zakat, Allah lists him separately from the poor (al-fuqarā’), indicating a distinct condition and entitlement.

The Prophet (pbuh) clarified who the miskīn truly is. He said: “The miskin is not the one who goes around asking people and is given a bite or two or a date or two. Rather, the miskin is the one who has enough to get by but is not noticed, so charity is not given to him, and he does not stand to ask people.”(Sahih al-Bukhari, Sahih Muslim)

This hadith overturns common assumptions. The miskin is not necessarily visible. He may appear stable, dignified, even self-sufficient, yet his means fall short of his needs. His restraint hides his hardship, and his silence often deprives him of help.

Because of this, Islam places special emphasis on protecting his right. Allah commands care for the miskin alongside acts of worship, making his welfare a measure of true faith.

“Have you seen the one who denies the religion? That is the one who repels the orphan and does not encourage the feeding of the miskin.” (Surah Al-Ma‘un, 107:1–3).

As for zakat, the miskin is unquestionably eligible. Classical scholars differed slightly on whether the miskīn is better or worse off than the faqīr, but all agreed that both are rightful recipients, and that neglecting the miskīn is a failure of social responsibility.

Regarding sadaqah, the command is even broader. Feeding, assisting, and supporting the miskin is repeatedly praised in the Qur’an as a sign of righteousness, sincerity, and fear of Allah. “And they give food, despite loving it, to the miskin, the orphan, and the captive.” (Surah Al-Insan, 76:8).

As for the traveler, the Qur’an treats him as a separate category: ibn al-sabīl. A traveler who is cut off from his resources is eligible for zakat and sadaqah, even if he is wealthy in his home town. However, he is not automatically a miskin. Only when his situation reduces him to genuine need does assistance become due, not because he is a beggar, but because his access to provision has been severed.

The Prophet (pbuh) taught that honouring such people brings divine nearness. He said: “Seek me among your weak, for you are provided for and helped only because of the weak among you.”(Abu Dawud – Sahih)

Al-miskin, therefore is not a marginal figure in Islam, nor a charitable afterthought. He is a defined legal category, named by Allah, clarified by the Prophet (pbuh), and assigned a fixed right within the economic structure of the Ummah. His need is not measured by how loudly it is expressed, but by the gap between what he possesses and what he requires.

The Qur’an does not wait for the miskin to ask, and neither does the Sunnah. Zakat and voluntary charity are legislated precisely because some forms of hardship remain unseen. Islam, in this regard, places responsibility on those who give not those who are in need. It demands discernment, justice, and awareness, ensuring that dignity is preserved and rights are delivered without humiliation.

And Allah knows best.

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