to a disbeliever, or to someone among his relatives, or similar to the debts of individuals. This is the position of al-Thawri, al-Hasan ibn Salih, Abu Yusuf, and Ibn al-Mundhir. Regarding al-Shafi'i, there are two views comparable to the two narrations. However, if the recipient turns out to be a slave, a disbeliever, a Hashimite, or a relative of the giver to whom payment is not permissible, it does not suffice him according to a single narration, because he is not a deserving recipient and his condition is usually not hidden; therefore, payment to him does not suffice, just like the debts of individuals. This differs from the case where one turns out to be rich, for poverty and wealth are things about which it is difficult to acquire knowledge and know their reality. Allah the Almighty says: 'The ignorant person thinks them wealthy because of their restraint; you recognize them by their marks' (Surah al-Baqarah: 273). Thus, the appearance of poverty and their claim was deemed sufficient, contrary to other cases.

432- Issue: He said: '(Except if the man takes charge of distributing it himself, then the [right of the] agent lapses.)'

The general principle is that if a man takes charge of distributing his Zakah himself, the right of the agent to it lapses, because the agent only takes a wage for his work, and if he does not do any work regarding it, he has no right to it, so it lapses. There remain seven categories; if he finds all of them, he gives to them, and if he finds some of them, his giving [to those present] suffices. If he gives to some while it was possible to give to all, that is also permissible.

433- Issue: He said: '(And if he gives it all to one category, it suffices him as long as it does not lead him to [state of] richness.)'

The general principle is that it is permissible to limit it to one category among the eight, and it is permissible to give it to a single individual. This is the position of Umar, Hudhayfah, and Ibn Abbas, and it is also the view of Sa'id