The Creed of Compassion-Islamic Teachings & Answering Doctrinal Misconceptions

Issue No. 1646- People who are involved in acquiring obligatory knowledge may benefit from zakāt. This rule also applies to judges and the executors of [religious] penalties, etc.

Issue No. 1647- If the one who has to pay zakāt is the creditor of a poor person, he can adjust the debt against zakāt; even if the poor person dies while he is in debt, the creditor can adjust his claim against zakāt. However, if the poor person has left a property which is equal to his debt, one cannot, as an obligatory precaution, adjust the debt against zakāt.

Issue No. 1648- If it is not clear that a person is poor, zakāt cannot be given to him. However, in case it is highly probable from one’s appearance that he is poor, it is permissible to offer him zakāt. Moreover if trustworthy people inform that he is poor, zakāt can be given to him.

Issue No. 1649- It is not necessary to tell the poor person that the property is of zakāt, Rather, one can give it to him as a gift (in such a way that it does not become a lie). In any case, he should make the intention of paying zakāt.

Issue No. 1653- Those who are entitled to receive zakāt should bear the following conditions:First- Faith in God, the Holy Prophet (s.a.w.w) and the twelve Imams (as).Zakāt can be given to children or insane persons who are from poor Shi‘a Muslims. However, the zakāt should be given to their legal guardian irrespective of whether the payer intends to put the zakāt in their possession, or that it will be utilised for their benefit. In case however, a person has no access to the guardian, he or a trustworthy person can utilize zakāt for the benefit of the child or of the insane person.

Issue No. 1655- Being just and refraining from the major sins are not necessary requirements for receiving zakāt.

Issue No. 1656- Third- A person cannot give zakāt to those whose maintenance is obligatory on him. Hence, one cannot give his zakāt to his children, wife, or parents. However, if they are in debt, and are not able to repay their debt, zakāt can be given to them to the extent they are able to pay their debt.

Issue No. 1658- A father can give zakāt to his child to purchase religious books that he needs.

Issue No. 1659- If a husband does not pay the expenses of his wife, and the wife is able to get her right from him through the Mujtahid or his representative or someone else, such a woman cannot benefit from zakāt.

Issue No. 1661- Fourth- The one who receives zakāt should not be a sayyid, unless the zakāt payer is also a sayyid. However, if khums and other religious dues are not sufficient to meet the expenses of a sayyid and he is obliged to take zakāt, he may take zakāt from a non-sayyid yet, the obligatory precaution is that he should take zakāt only to the extent of his daily expenses.

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Issue No. 1662- A person should give zakāt with the intention of qurbah, that is, to comply with the command of Allah, the Exalted. One should specify in his intention, whether he is giving the zakāt on his wealth, or zakāt of fiṭrah (zakāt paid on Eid al-Fitr). However, if for example, it is obligatory on him to pay zakāt on wheat and barley it is not necessary for him to specify that what he is giving is the zakāt of wheat or the zakāt of barley.