he explicitly stated that he gives to certain people while others are dearer to him, fearing that Allah may cast them into the Fire (1).

The reason for this is that preserving religion and giving life to the heart take precedence over preserving health and sustaining the body. I have seen a statement by Shaykh al-Islam in the Abridgement of the Egyptian Fatwas whose apparent meaning is that a person whose heart is to be reconciled may be given even for his own personal interest. He explained this by saying that, if a poor person is given in order to sustain his body, then one who is weak in faith is even more in need of assistance.

Regarding his words, “among those whose Islam is hoped for”: if someone were to ask, “What should we give him? Should we give him much or little?”

The answer is that a ruling is contingent upon a qualifying description: it remains in force as long as that description remains. Thus, he is given from zakat whatever will bring about the reconciliation of his heart. If, for example, he inclines toward Islam and we recognize strength of faith in him, or if he ceases his harm—where he is one of the leading men obeyed by his clan—then we do not give him anything, because a ruling attached to a description remains in force when that description exists and ceases when it ceases.

Are such people given because of their own need, or because the Muslims need them?

The answer is that some are given because of their own need, while others are given because the Muslims need them.

Thus, one who is given in order to avert his harm is not given because of his own need, but because we need to repel his harm.