Another example: he gives it to a relative, thinking that it will count as valid zakah, only to find that giving it to this relative does not count, because he is obliged to support him.

“Except in the case of a wealthy person whom he thought to be poor, in which case it counts as valid.” ………..

His statement, “Except in the case of a wealthy person whom he thought to be poor, in which case it counts as valid,” is an exception to his statement, “or the reverse.”

For example, a man comes asking for assistance, bearing signs of poverty, so you give him some zakah. Then someone comes to you and says, “What did you give him?” You reply, “Zakah.” He says, “He is wealthier than you.” It nevertheless counts as valid, because we are only accountable for what is outwardly apparent. The same applies to those who ask for assistance in schools and mosques: we give to them on the basis of what is outwardly apparent.

The proof for this is the story of the man who gave charity one night. He went out with his charity and gave it to someone, and by morning people were saying, “Tonight charity was given to a wealthy man.” He said, “Praise be to Allah for [giving it to] a wealthy man”—thinking that it had been misplaced. Then he went out another time and gave charity to a prostitute, and by morning people were saying, “Tonight charity was given to a prostitute.” He said, “Praise be to Allah—for a wealthy man and a prostitute.” Then he went out a third time and gave charity, but it fell into the hands of a thief. By morning people were saying, “Tonight charity was given to a thief.” He said, “Praise be to Allah—for a wealthy man, a prostitute, and a thief.” He was then told: “As for your charity, it has been accepted. Perhaps the wealthy man will take heed and give charity; perhaps the prostitute will become chaste; and perhaps the thief will refrain from stealing because of what you gave him.” (1)

This man’s intention was good, and because of his good intention, his charity fell into