5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi

ich man’s slave or small son. If a rich person’s adolescent child
or wife or father or small orphaned child is poor, others can give
zakât to him or her. If the small child is wise, that is, if he can
distinguish money from other things and if it cannot be taken
from him by deceit, zakât is given to him. If he is not wise
enough, it is necessary to give it to his father, to his guardian,
or, of his relatives or other people, to the person who looks after
him. Zakât is not given to descendants of our Prophet or of his
paternal uncles who will come to the world until Doomsday. For,
one-fifth of the ghanîma taken away from the enemy in every
combat is their due. Ahmad Tahâwî says in the explanation of
the book Emâlî, “Imâm-i-a’zam said that since they are not
given their dues from the ghanîma any more it is permissible to
give them zakât and alms.” It is also written in Durr-i-Yektâ that
it is permissible.
One cannot give zakât to one’s parents, to any of one’s
grandfathers or grandmothers, or to one’s own children or
grandchildren. Nor can one give them those alms that are wâjib,
such as fitra, votive offerings and keffâret. But one can give
them the supererogatory alms if they are poor. One cannot give
zakât to one’s wife, either. Imâm-i-a’zam said that a woman
could not give zakât to her poor husband, either. But the
Imâmeyn said that she could give zakât to her poor husband. It
is permissible to give zakât to one’s poor daughter-in-law, sonin-law,
mother-in-law, father-in-law or stepchild. It is permissible
to give alms or gifts to a zimmî.
If, after finding out that a person can be given zakât and
after giving him or her zakât, one learns that he or she is rich or
a zimmî disbeliever or one’s mother, father, child or wife, it will
be all right. That is, it will be accepted. It is written in Nehr-ul-
Fâiq, “If the person to be given zakât is among poor people and
like them or if he says that he is poor and accepts the zakât,
there is no need to search to see if he has the right to take
zakât. When one gives him zakât one has given it as if one had
searched and asked about him.”
Abdulqâdir Ghazzî (rahmatullâhi ta’âlâ ’aleyh) says in
Eshbâh Hâshiya, “As Debbûsî conveys in Multeqit, it is
permissible for one to give the orphan for whom one is the
guardian clothes and food as zakât. For the orphan is now one
of his household, children.” The orphan’s guardian has the right
to buy necessary things with the property of zakât and give
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