The Quran

ما أَفاءَ اللَّهُ عَلىٰ رَسولِهِ مِن أَهلِ القُرىٰ فَلِلَّهِ وَلِلرَّسولِ وَلِذِي القُربىٰ وَاليَتامىٰ وَالمَساكينِ وَابنِ السَّبيلِ كَي لا يَكونَ دولَةً بَينَ الأَغنِياءِ مِنكُم ۚ وَما آتاكُمُ الرَّسولُ فَخُذوهُ وَما نَهاكُم عَنهُ فَانتَهوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَديدُ العِقابِ

Muhammad Asad

Whatever [spoils taken] from the people of those villages God has turned over to His Apostle -[all of it] belongs to God and the Apostle,¹ and the near of kin [of deceased believers], and the orphans, and the needy, and the wayfarer,² so that it may not be [a benefit] going round and round among such of you as may [already] be rich. Hence, accept [willingly] whatever the Apostle³ gives you [thereof], and refrain from [demanding] anything that he withholds from you; and remain conscious of God: for, verily, God is severe in retribution.

Sc., and not to individual Muslim warriors. As so often in the Qur'an, the expression "God and the Apostle" is here a metonym for the Islamic cause, resp. for a government that rules in accordance with the laws of the Qur'an and the teachings of the Prophet.
Cf. 8:41, which relates to booty acquired in actual welfare, out of which only one-fifth is to be reserved for the above five categories (see note 41 on 8:41). In distinction from all such booty, the gains obtained through fay' are to be utilized in their entirety under these five headings. As regards the term ibn as-sabil ("wayfarer~'), see surah 2, note 145.
Respectively, in later times, the head of an Islamic state, who has to decide - in the light of the exigencies - how the share of "God and His Apostle" is to be utilized for the common weal.