根据伊本·鲁世德（Ibn Rushd）的说法，一致公认栖·斋功课（zakat al-fitr）必须施给穆斯林中的贫困者和需要者，因为先知（ﷺ）说过"让他们在开斋节当天得到满足"，他所指的正是这些人。大多数学者不接受将这项宗教义务的施舍给契约民（ahl al-dhimmah）中的贫穷者。艾布·哈尼法认为这是允许的，还有一些人只允许施给契约民中的修士。[1] 伊本·艾比·沙伊白（Ibn Abi Shaibah）记载，艾布·麦伊萨拉（Abu Maisarah）曾将栖·斋功课施给修士。[2] 类似的记载也见于阿穆尔·本·麦蒙（'Amr bin Maimun）、阿穆尔·本·舒拉比勒（'Amr bin Shurahbil）和穆拉·哈马丹尼（Murrah al-Hamadani）。[3] 这无疑是穆斯林法学家的一种人道之举，旨在让所有人在节日当天都能欢喜。

According to Ibn Rushd, it is unanimously agreed upon that zakah of al fitr must be given to Muslim poor and needy, since the Prophet (p) referred to them when he said "Make them satisfied on the day of fitr." The majority of scholars do not accept giving this religious due to poor people of the Pledge. Abu Hanifah believes this is permissible and some others allow giving only monks of people of the Pledge.1 Ibn Abi Shaibah reports that Abu Maisarah used to give zakah of al fitr to monks.2 Similar reports come from 'Amr bin Maimun, 'Amr bin Shurahbil, and Murrah al Hamadani.3 This is undoubtedly a humanistic gesture from Muslim jurists in trying to make everybody happy on the day of the feast.

沙斐仪派认为,与其他任何天课一样,开斋天课也必须平均分配给同样的八类人,但如果由纳课人亲自分配,则不包括"天课基金的工作人员"和"心被团结者"两类。4 伊本·哈兹姆也持此观点。5 伊本·盖伊姆反对此观点,认为先知(ﷺ)及其同伴的做法是只将其给予贫穷和需要帮助的人。他接着指出,以至于一些罕百里派学者认为,不允许以其他方式分配。伊本·盖伊姆还补充说,这一观点更具分量。6 马立克派断言,此天课必须专门支付给贫穷和需要帮助的人,即使因当地缺少符合条件的贫困受施者,也必须由纳课人承担费用将其运往另一国家。7 哈迪、卡西姆和艾布·塔立卜也与马立克派持相同观点。

The Shafi'i school argues that, like any other zakah, zakah of al fitr must be distributed equally among the same eight categories, except when distributed by the payer--in which case the categories of "workers of the zakah fund" and "those whose hearts are being reconciled" are excluded.4 This is also the view of Ibn Hazm.5 Ibn al Qayyim rejects this view and argues that the practice of the Prophet (p) and his Companions was to give it only to the poor and needy. This is so, he continues, to the extent that some Hanbalites believe it is not permissible to distribute it otherwise. Ibn al Qayyim adds that this opinion carries more weight.6 Malikites assert that this zakah must be paid exclusively to the poor and needy, even if it must be shipped to another country at the expense of the payer, because of lack of poor deservants in the land where it is due.7 Al Hadi, al Qasim, and Abu Talib share the view of the Malikites.

有三种观点可以区分。

Three opinions can be distinguished:

斋月结束时的开斋赈济（Zakah al-Fitr）必须分配给八类受助者，这是沙斐仪的观点。

1. Zakah of al fitr must be distributed among the eight categories, which is al Shafi'i's view.

2. 它专门用于贫困者和需要帮助的人。

2. It is exclusively for the poor and needy.

3 它可以分配给八类受助者中的全部，也可以分配给其中的一部分，或者只分配给穷人，因为它被包含在经文"施舍只归于穷人和贫困者……"这一普遍的表述之中。这是大多数法学家的观点。

3 It can be distributed to all eight groups, to some of them, or to the poor alone, since it is included under the general text "Sadaqat are only to the poor and needy . . ." This is the view of the majority of jurists.

值得注意的是，依据“使他们在这一天免于乞求”这句话来论证开斋济（天课）只能支付给贫困者，这一论据并不足以排除将其给予其他类别的人。这如同“天课取自富人，归于贫困者”的说法，但天课实际上是支付给八类人的。因此，开斋济也应涵盖于上述经文的一般性含义之中，尽管人们可以认为应当优先照顾贫困和需要帮助的人。

It is important to notice that the argument for the exclusivity of payment to the poor based on the saying "Make them satisfied on this day" is not specific in preventing giving to other categories. It is like the saying that zakah is "taken from the rich to be rendered to the poor", yet zakah is paid to the eight categories. Thus, zakah of al fitr must be covered by the general text of the verse mentioned above, although it is conceivable that one must give priority to the poor and needy.

与财产天课的情况一样，开斋天课也不得给予异教徒、叛教者、富人或有能力谋生的人。也不得给予付课人负责其开销的人，例如付课人的父亲、儿子或妻子。关于财产天课所研究的相关细节，同样适用于此。

As in the case of zakah on wealth, zakah of al fitr must not be given to disbelievers, apostates, the rich, or persons who can earn. It must also not be paid to persons for whose expenses the payer is responsible, such as the payer's father, son, or wife. The same details studied with regard to zakah on wealth apply here.

最后，缴纳天课者可以将其天课分给一位或多位贫穷者；同理，从若干纳课者处收集来的天课也可以给予一位或多位受益人，因为没有证据禁止这些情况中的任何一种。9 不过，有些法学家不赞成将一个人的天课分给若干受益人，也不赞成将若干纳课者的天课都给予一个人，理由是这样做可能无法实现使所有穷人在开斋节当天都得到富足的目的。10

Lastly, the zakah payer may give his or her zakah to one or more poor persons, and by the same token, zakah collected from several payers may be given to one or more recipient, since there is no evidence to prevent any of these cases,9 although some jurists dislike dividing one's zakah among several recipients and giving the zakah of several payers to one recipient on the grounds that this may not fulfill the objective of enriching all the poor on the day of 'Id.10

至于将开斋施舍（zakah al-fitr）运送到另一个地方，同样适用于其他形式天课的原则：首先应满足应纳天课地区的贫困者和需要帮助的人，剩余部分才可以运送，但遇到紧急情况或有更优先的需要时除外。11

As for transporting zakah of al fitr from one land to another, the same principle applied on other forms of zakah is applicable here; i.e., first the poor and needy in the area where zakah is due must be satisfied and the leftover may be transported, except in case of emergencies or higher priority.11