5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi

them to him. If the orphan is wise enough to understand buying
and selling, it is necessary to hand the food and clothes to the
child.
It is mustahab to give the poor at least enough to meet his
one day’s need. It is makrûh to give a poor person who is not in
need and who does not have a wife and children so much zakât
as to equal the amount of nisâb or so much as to make his
property equal the nisâb. It is permissible to give a poor person
who has a wife and children so much zakât that each of them
will not get as much as the amount of nisâb when it is divided
and distributed to them. It yields more thawâb to give zakât to
one’s poor close relatives, such as brothers, sisters, uncles and
aunts. If one gives it to others while one’s close relations are in
need, one does not get blessings [Imdâd]. If it has been judged
by a court of law that one has to give means of subsistence to
one’s zî-rahm mahram relative [1] , it is permissible for one to give
the means of subsistence from one’s property of zakât with the
intention of zakât. Though it is makrûh to send zakât to another
city, it is permissible if one sends it to one’s relative because
one cannot find poor Muslims in one’s city. It is written in a
fatwâ of Bezzâziyya that giving zakât to a person in debt is
better than giving it to a poor one. It is written in Durr-i-Yektâ
that a person who depletes his property and who uses it in
harâm ways should not be given zakât.
A rich person’s deputy gives zakât to the person advised by
the rich person. He cannot give it to someone else. He pays for
it if he gives it to someone else or loses it. So is the case with a
will. It is given to the poor person specified. If the rich person
tells his deputy that he may give it to anyone he likes, he can
give it even to his children or wife, if they are poor. If he is poor,
he can take it to himself. But the case is not so with nazr. The
deputy may as well give it to someone other than the person
advised by the owner of the votive offering. While explaining
this, Ibni Âbidîn says at the beginning of the twelfth page, “It is
permissible for the deputy to give the poor his own gold and
silver instead of the gold and silver given to him by the rich
person and use the rich person’s gold and silver. But it is not
permissible for him to use the rich person’s money first and then
give zakât from his own money, in which case he will have
[1] Kinds of close relatives are explained in detail in the twelfth chapter.
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