the zakah, for he belongs to the category of debtors (al-gharimun).

Likewise, if a person is struck by a calamity that destroys his property—such as fire, flooding, or the like—and, as a result, incurs a debt, we give him enough to clear that debt, because he is unable to pay it off. For this type of liability the condition is that the debtor be incapable of repayment; if he is able to settle it himself, nothing is given to him.

May one go directly to the creditor and say, “Here is the claim you have against So-and-so; take it,” intending the payment as zakah? Yes, that is permissible. It is not required that you hand the money to the debtor so that he can pass it on to the creditor. From the outset you may approach the claimant and say, “I have learned that you are owed ten thousand riyals by So-and-so.” When he confirms and establishes the debt, you give him the amount, and there is no need to inform the debtor, for the aim here is to discharge the liability, and that is achieved whether you tell him or not.

Consider the divine words: “Zakah expenditures are only for the poor, the needy, those employed to collect it, and those whose hearts are to be reconciled…” (Qur’an 9:60). These three categories are all governed by the preposition li- (“for”) that first appears with “for the poor.” Then Allah says, “and in freeing slaves” (Qur’an 9:60); He did not say “and for the slaves” but “and in,” which conveys allocation within a cause. This shows that directing zakah toward these avenues is valid even if you do not hand the money to the beneficiary himself. The phrase “and (in) the debtors” (wal-gharimīn, Qur’an 9:60) is joined to “and in freeing slaves,” sharing the preposition “in.” Therefore, you do not have to give ownership of the money to the debtor so that he can pay; it is sufficient to go to the creditor and pay him, thereby clearing the debtor’s responsibility.

If someone were to ask, “Which is better: that I go to the creditor and settle the debt, or that I give…"