Issue No. 1636- There is no problem if the value of a sheep given as zakāt is less than his other sheep. However, it is recommended that he should give as zakāt the sheep whose value is more than the rest, or at least give the sheep with an average value. The same rule applies to cows and camels.
Issue No. 1650- If a person gives zakāt to someone thinking that he is poor, and it transpires later that he was not poor, or he gives zakāt to a person who is not poor, due to not knowing the ruling, it is not sufficient (i.e., zakāt has not been paid properly). Hence, if the thing which he gave to that person still exists, he can take it back and give it to the person entitled to it. In case that thing has perished, and the person, who took it, knew or considered it probable that it was zakāt, he should give its substitute back to the zakāt payer so that he give it to the person entitled to it. However, in case it was given to him (recipient) as a non-zakāt property, nothing can be taken from him. In any case, if he has not come short in identifying the entitled person, it is not necessary for him to pay the zakāt from his property again.
Issue No. 1651- A person who is a debtor and cannot repay his debt can receive zakāt to repay the debt, though he may possess enough money to meet the annual expenses provided that he has not spent the loan for some sinful purposes.
Issue No. 1652- If the money of a traveller has been completely spent or stolen or he loses the means of transport and it was not a haram journey, provided that he cannot reach his destination by taking loan or selling something, he can take zakāt even though he may not be a poor person in his hometown. It is not necessary for him to repay what he has received as zakāt when he reaches his hometown. However, if after reaching his hometown he finds that some of it has remained unspent, he should give it to the Mujtahid or his representative informing him that it is zakāt.
Issue No. 1657- If a person cannot meet the expenses of those whose maintenance is obligatory on him, for example, if he is not able to meet the expenses of his own wife and children, or is able to do so but refrains, others can give them zakāt.
Issue No. 1660- A wife can give zakāt to her poor husband, though the husband may spend that zakāt for the expenses of that woman and her children.
Issue No. 1689- If a person receives sheep, cows, camels or gold and silver as zakāt to the extent of his needs, but it increases to the taxable limit, and one year passes over it, he should pay its zakāt.
Issue No. 1695-If one makes his dependant who lives in another town as his agent to pay his own fiṭrah out of the former’s property and he is certain that he will pay the fiṭrah, it will be sufficient.
Issue No. 1697- If a child becomes mature [1] or an insane person becomes sane, or a poor person comes out of the status of being poor before sunset, he should pay zakāt of fiṭrah. However, if it is after sunset, it is not obligatory on him to pay zakāt of fiṭrah, yet it is recommended for him to pay, provided that the necessary conditions are acquired before midday on Eid day.
Issue No. 1700- If an obligatory maintenance of a person was previously obligatory on a person, but before sunset his maintenance becomes obligatory on another person, the payment of one's fiṭrah is obligatory on the second person. For example, if one's daughter goes to her husband's house before sunset her husband should pay her fiṭrah.
Issue No. 1701- If the fiṭrah of a person should be given by another person it is not obligatory on him to give his fiṭrah himself. However, if the person on whom it is obligatory to pay the fiṭrah of another person does not pay it, the obligatory precaution is that he himself should pay it in case he can afford it.
Issue No. 1712- The obligatory precaution is that a poor person should not be given fiṭrah more than his expenses for one year or given less than a ṣā‘ (about 3 kgs).
