Alhassanain(p) Network for Heritage and Islamic Thought

بِسْمِ اللهِ الرَّحمنِ الرَّحِيمِ ‌

[13]

كِتَابُ الزَّكَاةِ‌

THE BOOK OF ZAKĀT (1)

بسم الله الرحمن الرحيم الحمد لله رب العالمين، وصلى الله على سيدنا محمد وآله الطاهرين، وسلم تسليما

In the Name of Allahazwj the Beneficent, the Merciful. The Praise is for Allahazwj Lordazwj of the Worlds, and Blessing be upon our Chief Muhammadsaww and hissaww Purified Progenyasws , and greetings with abundant greetings.

1 - بَابُ فَرْضِ الزَّكَاةِ وَ مَا يَجِبُ فِي الْمَالِ مِنَ الْحُقُوقِ

Chapter 1 – The Obligation of Zakāt, and what is Obligated in the wealth, from the rights

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ: أَنَّهُمَا قَالَا لِأَبِي عَبْدِ اللهِعليه‌السلام : أَرَأَيْتَ قَوْلَ اللهِ عَزَّ وَجَلَّ:( إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَالْمَساكِينِ وَالْعامِلِينَ عَلَيْها وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقابِ وَالْغارِمِينَ وَفِي سَبِيلِ اللهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللهِ ) ؟ أَكُلُّ هؤُلَاءِ يُعْطى وَإِنْ كَانَ لَايَعْرِفُ ؟ فَقَالَ: « إِنَّ الْإِمَامَ يُعْطِي هؤُلَاءِ جَمِيعاً؛ لِأَنَّهُمْ يُقِرُّونَ لَهُ بِالطَّاعَةِ ». قَالَ: قُلْتُ: فَإِنْ كَانُوا لَايَعْرِفُونَ؟ فَقَالَ: « يَا زُرَارَةُ، لَوْ كَانَ يُعْطِي مَنْ يَعْرِفُ دُونَ مَنْ لَايَعْرِفُ، لَمْ يُوجَدْ‌ لَهَا مَوْضِعٌ، وَإِنَّمَا يُعْطِي مَنْ لَايَعْرِفُ لِيَرْغَبَ فِي الدِّينِ، فَيَثْبُتَ عَلَيْهِ، فَأَمَّا الْيَوْمَ فَلَا تُعْطِهَا أَنْتَ وَأَصْحَابُكَ إِلاَّ مَنْ يَعْرِفُ، فَمَنْ وَجَدْتَ مِنْ هؤُلَاءِ الْمُسْلِمِينَ عَارِفاً فَأَعْطِهِ، دُونَ النَّاسِ ». ثُمَّ قَالَ: « سَهْمُ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَسَهْمُ الرِّقَابِ عَامٌّ، وَالْبَاقِي خَاصٌّ ». قَالَ: قُلْتُ: فَإِنْ لَمْ يُوجَدُوا؟ قَالَ: « لَا تَكُونُ فَرِيضَةٌ فَرَضَهَا اللهُ ـ عَزَّ وَجَلَّ ـ لَايُوجَدُ لَهَا أَهْلٌ ». قَالَ: قُلْتُ: فَإِنْ لَمْ تَسَعْهُمُ الصَّدَقَاتُ؟ فَقَالَ: « إِنَّ اللهَ فَرَضَ لِلْفُقَرَاءِ فِي مَالِ الْأَغْنِيَاءِ مَا يَسَعُهُمْ، وَلَوْ عَلِمَ أَنَّ ذلِكَ لَا يَسَعُهُمْ لَزَادَهُمْ؛ إِنَّهُمْ لَمْ يُؤْتَوْا مِنْ قِبَلِ فَرِيضَةِ اللهِ، وَلكِنْ أُتُوا مِنْ مَنْعِ مَنْ مَنَعَهُمْ حَقَّهُمْ، لَامِمَّا فَرَضَ اللهُ لَهُمْ، وَلَوْ أَنَّ النَّاسَ أَدَّوْا حُقُوقَهُمْ، لَكَانُوا عَائِشِينَ بِخَيْرٍ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara and Muhammad Bin Muslim,

who both said to Abu Abdullahasws , ‘What is yourasws view of the Words of Allahazwj Mighty and Majestic [9:60] But rather, the charities are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to Truth) and the (ransoming of) captives and those in debts and in the Way of Allah and the wayfarer; an Ordinance from Allah, would all of them be given it and even to one who does not recognise (theWilayah) ?’ So heasws said: ‘The Imamasws would give to all of them, altogether, because they are acknowledging himasws with the obedience’.

He (the narrator) said, ‘I said, ‘Supposing they are not recognising (theWilayah) ?’ So heasws said: ‘Were heasws to give to the ones who do recognise (theWilayah) besides the ones who do not recognise, heasws would not find a place for it, and rather heasws would give to the one who does not recognise (theWilayah) , for him to incline in the Religion, so he would be steadfast upon it. But, as for today, so you should not give it, you and your companions, except to the ‘one’ who does recognise (theWilayah) . So the one whom you find from these Muslims having recognised (theWilayah) , so give to him, among the rest (of people)’.

Then heasws said: ‘The share of those whose hearts incline (towards theWilayah) , and the share of the slaves, are of a general nature, and the remainder are specific’.

He (the narrator) said, ‘I said, ‘Supposing one cannot find them?’ Heasws said: ‘It cannot happen that an Obligation which Allahazwj Mighty and Majestic has Obligated, a deserving one cannot be found for it’.

He (the narrator) said, ‘I said, ‘Supposing the charities are insufficient for them?’ So heasws said: ‘Allahazwj Obligated for the poor, in the wealth of the rich, what would suffice them, and had Heazwj Known that it would not suffice the, Heazwj would have Increased it for them. It (poverty) did not come to them from the direction of the Obligation of Allahazwj , but they are deficient due to the one who prevents their rights (to be given to them), not from what Allahazwj has Obligated for them; and had the people paid their rights, they (the poor) would all be living a good life’.1

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ وَأَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « لَمَّا أُنْزِلَتْ آيَةُ الزَّكَاةِ:( خُذْ مِنْ أَمْوالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِها ) وَأُنْزِلَتْ فِي شَهْرِ رَمَضَانَ، فَأَمَرَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم مُنَادِيَهُ، فَنَادى فِي النَّاسِ: أَنَّ اللهَ فَرَضَ عَلَيْكُمُ الزَّكَاةَ كَمَا فَرَضَ عَلَيْكُمُ الصَّلَاةَ، فَفَرَضَ اللهُ ـ عَزَّ وَجَلَّ ـ عَلَيْهِمْ مِنَ الذَّهَبِ وَالْفِضَّةِ، وَفَرَضَ الصَّدَقَةَ مِنَ الْإِبِلِ وَالْبَقَرِ وَالْغَنَمِ، وَمِنَ الْحِنْطَةِ وَالشَّعِيرِ وَالتَّمْرِ وَالزَّبِيبِ، فَنَادى فِيهِمْ بِذلِكَ فِي شَهْرِ رَمَضَانَ، وَعَفَا لَهُمْ عَمَّا سِوى ذلِكَ ». قَالَ: « ثُمَّ لَمْ يَفْرِضْ لِشَيْ‌ءٍ مِنْ أَمْوَالِهِمْ حَتّى حَالَ عَلَيْهِمُ الْحَوْلُ مِنْ قَابِلٍ، فَصَامُوا، وَأَفْطَرُوا، فَأَمَرَ مُنَادِيَهُ، فَنَادى فِي الْمُسْلِمِينَ: أَيُّهَا الْمُسْلِمُونَ: زَكُّوا أَمْوَالَكُمْ، تُقْبَلْ صَلَاتُكُمْ » قَالَ: « ثُمَّ وَجَّهَ عُمَّالَ الصَّدَقَةِ وَعُمَّالَ الطَّسُوقِ ».

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, altogether from Ibn Mahboub, form Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘When the Verse ofZakāt was Revealed [9:103] Take charity out from their wealth, you would cleanse them and purify them thereby, and it was Revealed during a Month of Ramazan, so Rasool-Allahsaww ordered hissaww caller, so he called out among the people, ‘Allahazwj has imposed theZakāt upon you just as Heazwj has Imposed theSalāt upon you all!’

Allahazwj Mighty and Majestic Obligated it upon them from the gold, and the silver, and Obligated the charity from the camels, and the cows, and sheep, and from the wheat, and the barley, and the dates, and the raisins. So he called out among them with that during a Month of Ramazan, and Excused for them from what is besides that’.

Heasws said: ‘Then Heazwj did not Impose anything from their wealth until a year passed by on them the next year. So they observed ‘Soām’ (Fasted), an d they broke their Fasts. So hissaww caller called out among the Muslims, ‘O you Muslims! Purify your wealth, yourSalāts would be Accepted!’ Then hesaww sent the office bearers of the charities, and the office bearers of the tax (Zakāt) (i.e. to collect these)’.2

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنْ رِفَاعَةَ بْنِ مُوسى: أَنَّهُ سَمِعَ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَا فَرَضَ اللهُ عَلى هذِهِ الْأُمَّةِ شَيْئاً أَشَدَّ عَلَيْهِمْ‌ مِنَ الزَّكَاةِ، وَفِيهَا تَهْلِكُ عَامَّتُهُمْ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from hammad Bin Usman, from Rifa’at Bin Musa that,

‘He heard Abu Abdullahasws saying: ‘Allahazwj has not Necessitated upon this community anything more difficult upon them than theZakāt, and regarding it the common folk get destroyed’.3

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنِ ابْنِ مُسْكَانَ وَغَيْرِ وَاحِدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ جَلَّ وَعَزَّ ـ جَعَلَ لِلْفُقَرَاءِ فِي أَمْوَالِ الْأَغْنِيَاءِ مَا يَكْفِيهِمْ، وَلَوْلَا ذلِكَ لَزَادَهُمْ، وَإِنَّمَا يُؤْتَوْنَ مِنْ مَنْعِ مَنْ مَنَعَهُمْ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Ibn Muskan and someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Made for the poor, in the wealth of the rich, what would suffice them, and had it not been that, Heazwj would have Increased it for them, and rather they are poor due to the prevention of the ones who prevented it from them’.4

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَأَبِي بَصِيرٍ وَبُرَيْدٍ وَفُضَيْلٍ: عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ اللهِعليهما‌السلام ، قَالَا: « فَرَضَ اللهُ الزَّكَاةَ مَعَ الصَّلَاةِ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim, and Abu Baseer, and Bureyd and Fuzayl,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said: ‘Allahazwj Imposed theZakāt along with theSalāt’ .5

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ، عَنْ يُونُسَ، عَنْ مُبَارَكٍ‌ الْعَقَرْقُوفِيِّ، قَالَ: قَالَ أَبُو الْحَسَنِعليه‌السلام : « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ وَضَعَ الزَّكَاةَ قُوتاً لِلْفُقَرَاءِ، وَتَوْفِيراً لِأَمْوَالِكُمْ ».

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Mubarak Al Aqarquqy who said,

‘AbuAl-Hassan asws said : ‘Allahazwj Mighty and Majestic Placed theZakāt as a livelihood for the poor, and a multiplication for your wealth’.6

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ فَرَضَ الزَّكَاةَ كَمَا فَرَضَ الصَّلَاةَ، وَلَوْ أَنَّ رَجُلاً حَمَلَ الزَّكَاةَ فَأَعْطَاهَا عَلَانِيَةً، لَمْ يَكُنْ عَلَيْهِ فِي ذلِكَ عَيْبٌ، وَذلِكَ أَنَّ اللهَ ـ عَزَّ وَجَلَّ ـ فَرَضَ فِي أَمْوَالِ الْأَغْنِيَاءِ لِلْفُقَرَاءِ مَا يَكْتَفُونَ بِهِ الْفُقَرَاءُ، وَلَوْ عَلِمَ أَنَّ الَّذِي فَرَضَ لَايَكْفِيهِمْ، لَزَادَهُمْ؛ وَإِنَّمَا يُؤْتَى الْفُقَرَاءُ فِيمَا أُتُوا مِنْ مَنْعِ مَنْ مَنَعَهُمْ حُقُوقَهُمْ، لَامِنَ الْفَرِيضَةِ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Imposed theZakāt just as Heazwj Imposed theSalāt; and if a man were to carry theZakāt and give it publicly, there would not be a fault upon him, and that is because Allahazwj Mighty and Majestic Imposed in the wealth of the rich for the poor, what the poor would be sufficing with, and had Heazwj Known, that what Heazwj has Imposed for them would not suffice them. Heazwj would Have Increased it for them, and rather the poor are coming into what they are in (poverty), it is due to the prevention of the one who prevents their rights from them, and not from the (rate ofZakāt) Imposed’.7

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ بْنِ مِهْرَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ فَرَضَ لِلْفُقَرَاءِ فِي أَمْوَالِ الْأَغْنِيَاءِ فَرِيضَةً لَايُحْمَدُونَ إِلاَّ بِأَدَائِهَا، وَهِيَ الزَّكَاةُ، بِهَا حَقَنُوا دِمَاءَهُمْ، وَبِهَا سُمُّوا مُسْلِمِينَ، وَلكِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ فَرَضَ فِي أَمْوَالِ الْأَغْنِيَاءِ حُقُوقاً غَيْرَ الزَّكَاةِ، فَقَالَ عَزَّ وَجَلَّ:( وَالَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ ) فَالْحَقُّ الْمَعْلُومُ غَيْرُ الزَّكَاةِ، وَهُوَ شَيْ‌ءٌ يَفْرِضُهُ الرَّجُلُ عَلى نَفْسِهِ فِي مَالِهِ، يَجِبُ عَلَيْهِ أَنْ يَفْرِضَهُ عَلى قَدْرِ طَاقَتِهِ وَسَعَةِ مَالِهِ، فَيُؤَدِّي الَّذِي فَرَضَ عَلى نَفْسِهِ، إِنْ شَاءَ فِي كُلِّ يَوْمٍ، وَإِنْ شَاءَ فِي كُلِّ جُمْعَةٍ، وَإِنْ شَاءَ فِي كُلِّ شَهْرٍ، وَقَدْ قَالَ اللهُ ـ عَزَّ وَجَلَّ ـ أَيْضاً:( أَقْرِضُوا اللهَ قَرْضاً حَسَناً ) وَهذَا غَيْرُ الزَّكَاةِ، وَقَدْ قَالَ اللهُ ـ عَزَّ وَجَلَّ ـ أَيْضاً:( يُنْفِقُونَ مِمّا رَزَقْناهُمْ سِرًّا وَعَلانِيَةً ) وَ( الْماعُونَ ) أَيْضاً، وَهُوَ: الْقَرْضُ يُقْرِضُهُ، وَالْمَتَاعُ يُعِيرُهُ، وَالْمَعْرُوفُ يَصْنَعُهُ. وَمِمَّا فَرَضَ اللهُ ـ عَزَّ وَجَلَّ ـ أَيْضاً فِي الْمَالِ مِنْ غَيْرِ الزَّكَاةِ قَوْلُهُ عَزَّ وَجَلَّ:( الَّذِينَ يَصِلُونَ ما أَمَرَ اللهُ بِهِ أَنْ يُوصَلَ ) وَمَنْ أَدّى مَا فَرَضَ اللهُ عَلَيْهِ، فَقَدْ قَضى مَا عَلَيْهِ، وَأَدّى شُكْرَ مَا أَنْعَمَ اللهُ عَلَيْهِ فِي مَالِهِ إِذَا هُوَ حَمِدَهُ عَلى مَا أَنْعَمَ اللهُ عَلَيْهِ فِيهِ مِمَّا فَضَّلَهُ بِهِ مِنَ السَّعَةِ عَلى غَيْرِهِ، وَلِمَا وَفَّقَهُ لِأَدَاءِ مَا فَرَضَ اللهُ ـ عَزَّ وَجَلَّ ـ عَلَيْهِ وَأَعَانَهُ عَلَيْهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Imposed for the poor in the wealth of the rich, an imposition they would not be praiseworthy with except by paying it, and it is theZakāt. By it, their blood is saved, and by it they are named as Muslims.

But, Allahazwj Mighty and Majestic Imposed in the wealth of the rich certain rights apart from theZakāt, so the Mighty and Majestic Said [70:24] And those in whose wealth there is a known right. So the ‘known right’ is from other than theZakāt, and it is something which the man imposes upon himself with regards to his wealth. It is Obligated upon him that he imposes upon himself in accordance to his strength and capacity of his wealth. Therefore, he would pay, that which he had imposed upon himself, if he so desires to, during every day, and if he so desires to, during every Friday, and if he so desires to, during every month.

And Allahazwj Mighty and Majestic has Said as well [57:18] and the lenders to Allah of a goodly loan, and this is other than theZakāt. And Allahazwj Mighty as Majestic has Said as well [14:31] and spend out of what We have Given them secretly and openly. And the acts of kindness as well, and it is the loan which he lends (to Allahazwj ); and the chattels (property) than one lends, and the act of goodness one does. And from what Allahazwj Mighty and Majestic has Imposed as well in the wealth, from other than theZakāt, is as per the Words of the Mighty and Majestic [13:21] And those who join what Allah has Bidden to be joined, if he does (help the relatives).

And the one who pays what Allahazwj has Imposed upon him, so he has fulfilled whatever was upon him, and he would have paid his gratefulness of what Allahazwj had Favoured upon him in his wealth, when he Praises Himazwj upon what Allahazwj had Favoured upon him from what Heazwj had Preferred him with from the (financial) capacity over the others, and due to Inclining him to pay what Allahazwj Mighty and Majestic has Imposed upon him, and Supported him upon it’.8

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ أَبِي الْمَغْرَاءِ، عَنْ أَبِي بَصِيرٍ، قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اللهِعليه‌السلام وَمَعَنَا بَعْضُ أَصْحَابِ الْأَمْوَالِ، فَذَكَرُوا الزَّكَاةَ، فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ الزَّكَاةَ لَيْسَ يُحْمَدُ بِهَا صَاحِبُهَا، وَإِنَّمَا هُوَ شَيْ‌ءٌ ظَاهِرٌ، إِنَّمَا‌ حَقَنَ بِهَا دَمَهُ وَسُمِّيَ بِهَا مُسْلِماً، وَلَوْ لَمْ يُؤَدِّهَا لَمْ تُقْبَلْ لَهُ صَلَاةٌ، وَإِنَّ عَلَيْكُمْ فِي أَمْوَالِكُمْ غَيْرَ الزَّكَاةِ ». فَقُلْتُ: أَصْلَحَكَ اللهُ، وَمَا عَلَيْنَا فِي أَمْوَالِنَا غَيْرُ الزَّكَاةِ؟ فَقَالَ: « سُبْحَانَ اللهِ! أَمَا تَسْمَعُ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ فِي كِتَابِهِ:( وَالَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ لِلسّائِلِ وَالْمَحْرُومِ ) ؟ ». قَالَ: قُلْتُ: مَاذَا الْحَقُّ الْمَعْلُومُ الَّذِي عَلَيْنَا؟ قَالَ: « هُوَ الشَّيْ‌ءُ يَعْمَلُهُ الرَّجُلُ فِي مَالِهِ، يُعْطِيهِ فِي الْيَوْمِ، أَوْ فِي الْجُمْعَةِ، أَوْ فِي الشَّهْرِ ـ قَلَّ أَوْ كَثُرَ ـ غَيْرَ أَنَّهُ يَدُومُ عَلَيْهِ ». وَقَوْلَهُ عَزَّ وَجَلَّ:( وَيَمْنَعُونَ الْماعُونَ ) ؟ قَالَ: « هُوَ الْقَرْضُ يُقْرِضُهُ، وَالْمَعْرُوفُ يَصْطَنِعُهُ، وَمَتَاعُ الْبَيْتِ يُعِيرُهُ، وَمِنْهُ الزَّكَاةُ ». فَقُلْتُ لَهُ: إِنَّ لَنَا جِيرَاناً إِذَا أَعَرْنَاهُمْ مَتَاعاً، كَسَرُوهُ، وَأَفْسَدُوهُ، فَعَلَيْنَا جُنَاحٌ إِنْ نَمْنَعْهُمْ؟ فَقَالَ: « لَا، لَيْسَ عَلَيْكُمْ جُنَاحٌ إِنْ تَمْنَعُوهُمْ إِذَا كَانُوا كَذلِكَ ». قَالَ: قُلْتُ لَهُ:( وَيُطْعِمُونَ الطَّعامَ عَلى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً ) ؟ قَالَ: « لَيْسَ مِنَ الزَّكَاةِ » قُلْتُ: قَوْلُهُ عَزَّ وَجَلَّ:( الَّذِينَ يُنْفِقُونَ أَمْوالَهُمْ بِاللَّيْلِ وَالنَّهارِ سِرًّا وَعَلانِيَةً ) ؟ قَالَ: « لَيْسَ مِنَ الزَّكَاةِ ». قَالَ: قُلْتُ: فَقَوْلُهُ عَزَّ وَجَلَّ:( إِنْ تُبْدُوا الصَّدَقاتِ فَنِعِمّا هِيَ وَإِنْ تُخْفُوها وَتُؤْتُوهَا الْفُقَراءَ فَهُوَ خَيْرٌ لَكُمْ ) ؟ قَالَ: « لَيْسَ مِنَ الزَّكَاةِ، وَصِلَتُكَ قَرَابَتَكَ لَيْسَ مِنَ الزَّكَاةِ ».

Ali Bin Ibrahim, from his father, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abu Al Magra’a, from Abu Baseer who said,

‘We were in the presence of Abu Abdullahasws , and with us was an owner of the wealth (rich man), and they mentioned theZakāt, so Abu Abdullahasws said: ‘TheZakāt is not something which its payer is praised by, and rather it is something which is apparent. But rather, his blood is saved by it and he is named as a Muslim by it, and if were he not to pay it,Salāt would not be Acceptable from him, and that upon you, regarding your wealth, is other than theZakāt’ .

So I said, ‘May Allahazwj Keep you well! And what is (imposed) upon us regarding our wealth, apart from theZakāt? ’ So heasws said: ‘Glory be to Allahazwj ! Have you not heard Allahazwj Mighty and Majestic Saying in Hisazwj Book [70:24] And those in whose wealth there is a known right [70:25] For him who asks and for him who is denied?’ I said, ‘What is that ‘known right’ which is upon us?’ Heasws said: ‘It is something which the man works for regarding his wealth which he gives during the day, or during the Friday, or during the month, little or more, apart from that he is persistent upon it.

كَانُوا كَذَلِ And the Words of the Mighty and Majestic [107:7] And withhold the necessaries of life. It (necessaries of life) is the loan which he lends out, and the goodness of lending the chattels of his house, and from it is theZakāt’ . So I said to himasws , ‘There are neighbours of ours when we lend chattels, they break it, and spoil it. So would there be a blame upon us if were to withhold from them?’ So heasws said: ‘No, there is no blame upon you if you were to withhold from them when they were like that’.

He (the narrator) said, ‘I said to himasws , ‘(What about) [76:8] And they give food out of love for Him to the poor and the orphan and the captive?’ Heasws said: ‘Not from theZakāt’ . I said, ‘The Words of the Mighty and Majestic [2:274] (As for) those who are spending their property by the night and by the day, secretly and openly?’ Heasws said: ‘Not from theZakāt’ . I said, ‘The Words of the Mighty and Majestic [2:271] If you give alms openly, it is good, and if you hide it and give it to the poor, it is better for you?’ Heasws said: ‘Not from theZakāt; and your helping the relatives is not from theZakāt’ .9

10. عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللهِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَالَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ لِلسّائِلِ ‌وَالْمَحْرُومِ ) أَهُوَ سِوَى الزَّكَاةِ؟ فَقَالَ: « هُوَ الرَّجُلُ يُؤْتِيهِ اللهُ الثَّرْوَةَ مِنَ الْمَالِ، فَيُخْرِجُ مِنْهُ الْأَلْفَ وَالْأَلْفَيْنِ وَالثَّلَاثَةَ الْآلَافِ وَالْأَقَلَّ وَالْأَكْثَرَ، فَيَصِلُ بِهِ رَحِمَهُ، وَيَحْمِلُ بِهِ الْكَلَّ عَنْ قَوْمِهِ ».

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Ismail Bin Jabir,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Might and Majestic [70:24] And those in whose wealth there is a known right [70:25] For him who asks and for him who is denied, ‘Is it besides theZakāt? ’ So heasws said: ‘It is the man whom Allahazwj has Given the fortune from the wealth, so he extracts from it the thousand, and the two thousand, and the three thousand, and the less and the more, so he helps his relatives with it, and carries by it the burdens from his people’.10

11. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، عَنِ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمنِ الْأَنْصَارِيِّ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « إِنَّ رَجُلاً جَاءَ إِلى أَبِي عَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام فَقَالَ لَهُ: أَخْبِرْنِي عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَالَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ لِلسّائِلِ وَالْمَحْرُومِ ) مَا هذَا الْحَقُّ الْمَعْلُومُ ؟ فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِعليهما‌السلام : الْحَقُّ الْمَعْلُومُ: الشَّيْ‌ءُ يُخْرِجُهُ مِنْ مَالِهِ لَيْسَ مِنَ الزَّكَاةِ، وَلَامِنَ الصَّدَقَةِ الْمَفْرُوضَتَيْنِ. قَالَ: فَإِذَا لَمْ يَكُنْ مِنَ الزَّكَاةِ وَلَامِنَ الصَّدَقَةِ، فَمَا هُوَ؟ فَقَالَ: هُوَ الشَّيْ‌ءُ يُخْرِجُهُ الرَّجُلُ مِنْ مَالِهِ إِنْ شَاءَ أَكْثَرَ، وَإِنْ شَاءَ أَقَلَّ عَلى قَدْرِ مَا يَمْلِكُ، فَقَالَ لَهُ الرَّجُلُ: فَمَا يَصْنَعُ بِهِ؟ قَالَ: يَصِلُ بِهِ رَحِماً، وَيُقَوِّي بِهِ ضَعْيفاً، وَيَحْمِلُ بِهِ كَلًّا، أَوْ يَصِلُ بِهِ أَخاً لَهُ فِي اللهِ، أَوْ لِنَائِبَةٍ تَنُوبُهُ، فَقَالَ الرَّجُلُ: اللهُ يَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَاتِهِ ».

From him, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abdul Rahman Bin AlHajja j, from Al Qasim Bin Abdul Rahman Al Ansary who said,

‘I heard Abu Ja’farasws saying: ‘A man came over to myasws fatherasws Aliasws BinAl-Husayn asws and he said to himasws , ‘Inform me about the Words of Allahazwj Mighty and Majestic [70:24] And those in whose wealth there is a known right [70:25] For him who asks and for him who is denied. What is this ‘known right’?’ So Aliasws BinAl-Husayn asws said to him: ‘The ‘known right’ is something which the man takes out from his wealth, it neither being from theZakāt nor from the charity, the two Imposed ones’.

He said, ‘So when neither happens to be from theZakāt, nor from the charity, so what is it?’ So heasws said: ‘It is something which the man takes out from his wealth, if he so desires to, more, and if he so desires to, less, upon a measurement of what he owns’. So the man said to himasws , ‘And what should he do with it?’ Heasws said: ‘Help his relatives with it, and entertain guests with it, and carries a burden with it, or helps his brother with it for the Sake of Allahazwj or repel (a problem) on his behalf’. So the man said: ‘Allahazwj Knows where Heazwj [6:124] Allah best Knows where He Places His Message’.11

12. وَعَنْهُ، عَنِ ابْنِ فَضَّالٍ، عَنْ صَفْوَانَ الْجَمَّالِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِهِ عَزَّ وَجَلَّ:( لِلسّائِلِ وَالْمَحْرُومِ ) قَالَ: « الْمَحْرُومُ: الْمُحَارَفُ الَّذِي قَدْ حُرِمَ كَدَّ يَدِهِ فِي الشِّرَاءِ وَالْبَيْعِ ».

And from him, from Ibn Fazzal, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullahasws regarding the Words of the Mighty and Majestic [70:25] For him who asks and for him who is denied. Heasws said: ‘The denied one is the constrained one who is denied the toil of his hands regarding the buying and the selling’.

وَفِي رِوَايَةٍ أُخْرى عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ اللهِعليهما‌السلام أَنَّهُمَا قَالَا: « الْمَحْرُومُ: الرَّجُلُ الَّذِي لَيْسَ بِعَقْلِهِ بَأْسٌ، وَلَمْ يُبْسَطْ لَهُ فِي الرِّزْقِ وَهُوَ مُحَارَفٌ ».

And in another report, from Abu Ja’farasws and Abu Abdullahasws , both having said: ‘The deprived is the man, there is nothing wrong with his intellect, but the livelihood is not extensive for him, and he is constrained’.12

13. عَلِيُّ بْنُ مُحَمَّدٍ، عَمَّنْ ذَكَرَهُ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ الْمُفَضَّلِ، قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللهِعليه‌السلام ، فَسَأَلَهُ رَجُلٌ: فِي كَمْ تَجِبُ الزَّكَاةُ مِنَ الْمَالِ؟ فَقَالَ لَهُ: « الزَّكَاةَ الظَّاهِرَةَ، أَمِ الْبَاطِنَةَ تُرِيدُ؟ ». فَقَالَ: أُرِيدُهُمَا جَمِيعاً. فَقَالَ: « أَمَّا الظَّاهِرَةُ: فَفِي كُلِّ أَلْفٍ خَمْسَةٌ وَعِشْرُونَ؛ وَأَمَّا الْبَاطِنَةُ: فَلَا تَسْتَأْثِرْ عَلى أَخِيكَ بِمَا هُوَ أَحْوَجُ إِلَيْهِ مِنْكَ ».

Ali Bin Muhammad, from the one who mentioned it, from Muhammad Bin Khalid, from Muhammad Bin Sinan, from Al Mufazzal who said,

‘I was in the presence of Abu Abdullahasws , and a man asked himasws , ‘With regards to how much is theZakāt Obligated from the wealth?’ So heasws said to him: ‘Is it the apparentZakāt or the hiddenZakāt are you intending?’ So he said, ‘I intend both of them together’. So heasws said: ‘As for the apparent, so it is twenty-five in every thousand, and as for the hidden, so not (considering as too much) preferring your brother with what he is more needy to it than you are’.13

14. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ مَالِكِ بْنِ عَطِيَّةَ، عَنْ عَامِرِ بْنِ جُذَاعَةَ، قَالَ: جَاءَ رَجُلٌ إِلى أَبِي عَبْدِ اللهِعليه‌السلام ، فَقَالَ لَهُ: يَا أَبَا عَبْدِ اللهِ، قَرْضٌ إِلى مَيْسَرَةٍ، فَقَال َ‌ لَهُ أَبُو عَبْدِ اللهِعليه‌السلام : « إِلى غَلَّةٍ تُدْرَكُ » فَقَالَ الرَّجُلُ: لَاوَ اللهِ، قَالَ: « فَإِلى تِجَارَةٍ تُؤَبُّ » قَالَ: لَاوَ اللهِ، قَالَ: « فَإِلى عُقْدَةٍ تُبَاعُ » فَقَالَ: لَاوَ اللهِ، فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « فَأَنْتَ مِمَّنْ جَعَلَ اللهُ لَهُ فِي أَمْوَالِنَا حَقّاً » ثُمَّ دَعَا بِكِيسٍ فِيهِ دَرَاهِمُ، فَأَدْخَلَ يَدَهُ فِيهِ، فَنَاوَلَهُ مِنْهُ قَبْضَةً، ثُمَّ قَالَ لَهُ: « اتَّقِ اللهَ، وَلَاتُسْرِفْ، وَلَاتَقْتُرْ، وَلكِنْ بَيْنَ ذلِكَ قَوَاماً؛ إِنَّ التَّبْذِيرَ مِنَ الْإِسْرَافِ، قَالَ اللهُ عَزَّ وَجَلَّ:( وَلا تُبَذِّرْ تَبْذِيراً ) ». الْحَسَنُ بْنُ مَحْبُوبٍ، عَنْ سَعْدَانَ بْنِ مُسْلِمٍ، عَنْ أَبِي عَبْدِ اللهِعليه‌السلام مِثْلَ ذلِكَ.

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Aamir Bin Juza’at who said,

‘A man came over to Abu Abdullahasws , and he said to himasws , ‘O Abu Abdullahasws ! Lend me (some money) up to (my) financial ease’. So Abu Abdullahasws said to him: ‘Up to you realising a harvest?’ So the man said, ‘No, by Allahazwj ’. Heasws said: ‘So up to your profit in a trade?’ He said, ‘No, by Allahazwj ’. Heasws : ‘So up to a contract being fulfilled?’ So he said, ‘No, by Allahazwj ’.

So Abu Abdullahasws said: ‘Thus, you are from the ones for whom, in ourasws wealth, there is a right’. Then heasws called for a bag wherein were some Dirhams, and heasws inserted hisasws hand in it and took out a handful from it, then said to him: ‘Fear Allahazwj and neither be extravagant nor be stingy, but be upright in between that. The squandering is from the extravagance. Allahazwj Mighty and Majestic Said [17:26] and do not squander wastefully’.

Al Hassan Bin Mahboub, from Sa’dan Bin Muslim,

(It has been narrated) from Abu Abdullahasws – similar to that’.14

15. أَحْمَدُ بْنُ عَبْدِ اللهِ وَغَيْرُهُ، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ، عَنْ رَجُلٍ مِنْ أَهْلِ سَابَاطَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام لِعَمَّارٍ السَّابَاطِيِّ: « يَا عَمَّارُ، أَنْتَ رَبُّ مَالٍ كَثِيرٍ؟ » قَالَ: نَعَمْ، جُعِلْتُ فِدَاكَ، قَالَ: « فَتُؤَدِّي مَا افْتَرَضَ اللهُ عَلَيْكَ مِنَ الزَّكَاةِ؟ » فَقَالَ: نَعَمْ، قَالَ: « فَتُخْرِجُ الْحَقَّ الْمَعْلُومَ مِنْ مَالِكَ؟ » قَالَ: نَعَمْ، قَالَ: « فَتَصِلُ قَرَابَتَكَ؟ » قَالَ: نَعَمْ، قَالَ: « فَتَصِلُ إِخْوَانَكَ؟ » قَالَ: نَعَمْ. فَقَالَ: « يَا عَمَّارُ، إِنَّ الْمَالَ يَفْنى، وَالْبَدَنَ يَبْلى، وَالْعَمَلَ يَبْقى، وَالدَّيَّانَ حَيٌّ لَا يَمُوتُ؛ يَا عَمَّارُ، إِنَّهُ مَا قَدَّمْتَ فَلَنْ يَسْبِقَكَ، وَمَا أَخَّرْتَ فَلَنْ يَلْحَقَكَ ».

Ahmad Bin Muhammad Bin Abdullah and someone else, from Ahmad Bin Abu Abdullah, from his father, from Abdullah Bin Al Qasim, from a man from the people of Sabata who said,

‘Abu Abdullahasws said to AmmarAl-Sabaty: ‘O Amma r! You are a lord of a lot of wealth?’ He said, ‘Yes, may I be sacrificed for youasws ’. Heasws said: ‘So do you pay what Allahazwj has Imposed upon you, from theZakāt? ’ So he said, ‘Yes’. Heasws said: ‘So you do take out the ‘known right’ from your wealth?’ He said, ‘Yes’. Heasws said: ‘So you do help your relatives?’ He said, ‘Yes’. Heasws said: ‘And you do help your brothers’. He said, ‘Yes’. So heasws said: ‘O Ammar! The wealth perishes, and the body wears out, and the deeds remain, and the Judge (Allahazwj ) is Living and will not be dying. O Ammar! Whatever you send forward, so it will never preceded you (leave you behind), and whatever you delay (not perform), so it will never join you’.15

16. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عَبْدِ اللهِ بْنِ يَحْيى، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : قَوْلُ اللهِ عَزَّ وَجَلَّ:( إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَالْمَساكِينِ ) ؟ فَقَالَ: « الْفَقِيرُ: الَّذِي لَايَسْأَلُ النَّاسَ، وَالْمِسْكِينُ أَجْهَدُ مِنْهُ، وَالْبَائِسُ أَجْهَدُهُمْ، فَكُلُّ مَا فَرَضَ اللهُ ـ عَزَّ وَجَلَّ ـ عَلَيْكَ، فَإِعْلَانُهُ أَفْضَلُ مِنْ إِسْرَارِهِ، وَكُلُّ مَا كَانَ تَطَوُّعاً، فَإِسْرَارُهُ أَفْضَلُ مِنْ إِعْلَانِهِ، وَلَوْ أَنَّ رَجُلاً يَحْمِلُ زَكَاةَ مَالِهِ عَلى عَاتِقِهِ فَقَسَمَهَا عَلَانِيَةً، كَانَ ذلِكَ حَسَناً جَمِيلاً ».

Ali Bin Ibrahim, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Abdullah Bin Yahya, from Abdullah Bin Muskan, from Abu Baseer who said,

‘I said to Abu Abdullahasws , ‘(What about) the Words of Allahazwj Mighty and Majestic [9:60] But rather, the charities are only for the poor and the needy?’ Heasws said: ‘The ‘poor’ is the one who does not ask the people, and the needy is even more straitened than him, and the wretch is even more straitened than them. Thus, everything what Allahazwj Mighty and Majestic has Imposed upon you, so its public (giving) is superior than its secretive (giving), and everything what was voluntary, so its secretive (giving) is superior than its publicly (giving), and even if a man were to carry theZakāt of his wealth upon his shoulders and distribute it publicly, that would be good, beautiful’.16

17. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَإِنْ تُخْفُوها وَتُؤْتُوهَا الْفُقَراءَ فَهُوَ خَيْرٌ لَكُمْ ) فَقَالَ: « هِيَ سِوَى الزَّكَاةِ؛ إِنَّ الزَّكَاةَ عَلَانِيَةٌ غَيْرُ سِرٍّ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:271] If you give alms openly, it is good, and if you hide it and give it to the poor, it is better for you. So heasws said: ‘It is besides theZakāt. The (giving) ofZakāt is publicly, without being secretive’.17

18. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام : أَنَّهُ سَأَلَهُ عَنِ الْفَقِيرِ وَالْمِسْكِينِ؟ فَقَالَ: « الْفَقِيرُ: الَّذِي لَايَسْأَلُ، وَالْمِسْكِينُ: الَّذِي هُوَ أَجْهَدُ مِنْهُ، الَّذِي يَسْأَلُ ».

Muhammad Bin Yahya, from Muhammad Bin Al Hassan, from Safwan in Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws ), that heasws was asked about the poor and the needy, so heasws said: ‘The poor is the one who does not ask, and the needy is the one who is more straitened that he does ask for’.18

19. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، قَالَ: ذَكَرْتُ لِلرِّضَاعليه‌السلام شَيْئاً، فَقَالَ: « اصْبِرْ؛ فَإِنِّي أَرْجُو أَنْ يَصْنَعَ اللهُ لَكَ إِنْ شَاءَ اللهُ » ثُمَّ قَالَ: « فَوَ اللهِ، مَا أَخَّرَ اللهُ عَنِ الْمُؤْمِنِ مِنْ هذِهِ الدُّنْيَا خَيْرٌ لَهُ مِمَّا عَجَّلَ لَهُ فِيهَا » ثُمَّ صَغَّرَ الدُّنْيَا، وَقَالَ: « أَيُّ شَيْ‌ءٍ هِيَ؟ ». ثُمَّ قَالَ: « إِنَّ صَاحِبَ النِّعْمَةِ عَلى خَطَرٍ؛ إِنَّهُ يَجِبُ عَلَيْهِ حُقُوقُ اللهِ فِيهَا، وَاللهِ إِنَّهُ لَتَكُونُ عَلَيَّ النِّعَمُ مِنَ اللهِ عَزَّ وَجَلَّ، فَمَا أَزَالُ مِنْهَا عَلى وَجَلٍ ـ وَحَرَّكَ يَدَهُ ـ حَتّى أَخْرُجَ مِنَ الْحُقُوقِ الَّتِي تَجِبُ لِلّهِ عَلَيَّ فِيهَا ». فَقُلْتُ: جُعِلْتُ فِدَاكَ، أَنْتَ فِي قَدْرِكَ تَخَافُ هذَا؟ قَالَ: « نَعَمْ، فَأَحْمَدُ رَبِّي عَلى مَا مَنَّ بِهِ عَلَيَّ ».

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I mentioned something toAl-Reza asws , so he asws said: ‘Be patient, for Iasws am hoping that Allahazwj would do something for you, Allahazwj Willing’. Then heasws said: ‘By Allahazwj ! Allahazwj does not delay from the Believer from this world what is good for him, from what Heazwj Hastens or him in it’. Then heasws belittled the world and said: ‘Which thing is it?’

Then heasws said: ‘The favoured one is upon a danger that there is Obligated upon him the Rights of Allahazwj in it. By Allahazwj ! If there happens to be the Bounty upon measws from Allahazwj Mighty and Majestic, so Iasws would not cease to be apprehensive from it’, and he moved hisasws hand, ‘Until Iasws take out the rights which are Obligated for the Sake of Allahazwj upon measws with regards to it’. So I said, ‘May I be sacrificed for youasws ! Youasws are within yourasws powers (and) youasws are fearing this?’ Heasws said: ‘Yes, so Iasws can Praise myasws Lordazwj upon what Heazwj Favoured with upon measws ’. 19

2 - بَابُ مَنْعِ الزَّكَاةِ‌

Chapter 2 – Prevention of the Zakāt

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( سَيُطَوَّقُونَ ما بَخِلُوا بِهِ يَوْمَ الْقِيامَةِ ) ؟ فَقَالَ: « يَا مُحَمَّدُ، مَا مِنْ أَحَدٍ يَمْنَعُ مِنْ زَكَاةِ مَالِهِ شَيْئاً إِلاَّ جَعَلَ اللهُ ـ عَزَّ وَجَلَّ ـ ذلِكَ يَوْمَ الْقِيَامَةِ ثُعْبَاناً مِنْ نَارٍ مُطَوَّقاً فِي عُنُقِهِ، يَنْهَشُ مِنْ لَحْمِهِ حَتّى يَفْرُغَ مِنَ الْحِسَابِ ». ثُمَّ قَالَ: « هُوَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( سَيُطَوَّقُونَ ما بَخِلُوا بِهِ يَوْمَ الْقِيامَةِ ) يَعْنِي مَا بَخِلُوا بِهِ مِنَ الزَّكَاةِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Muskan, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [3:180] they shall have what they were niggardly of to cleave to their necks on the Day of Judgement. So heasws said: ‘O Muhammad! There is none who prevents anything from aZakāt of his wealth except that Allahazwj Mighty and Majestic, on the Day of Judgement, would Make that to be a clothing of fire collared in his neck, eroding his flesh until he is free from the Reckoning’. Then heasws said: ‘These are the Words of Allahazwj Mighty and Majestic [3:180] they shall have what they were niggardly of to cleave to their necks on the Day of Judgement – Meaning what they were niggardly of, from theZakāt’ .20

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ، عَنْ يُونُسَ، عَنِ ابْنِ مُسْكَانَ يَرْفَعُهُ، عَنْ رَجُلٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « بَيْنَا رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم فِي الْمَسْجِدِ إِذْ قَالَ: قُمْ يَا فُلَانُ، قُمْ يَا فُلَانُ، قُمْ يَا فُلَانُ حَتّى أَخْرَجَ خَمْسَةَ نَفَرٍ، فَقَالَ: اخْرُجُوا مِنْ مَسْجِدِنَا، لَاتُصَلُّوا فِيهِ وَأَنْتُمْ لَاتُزَكُّونَ ».

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Ibn Muskan, raising it from a man,

(It has been narrated) from Abu Ja’farasws having said: ‘While Rasool-Allahsaww was in theMasjid when hesaww said: ‘Stand, O so and so! Stand O son of so! Stand O so and so!’, until hesaww has thrown out five persons, and hesaww said: ‘Get out from oursaww Masjid! Do not praySalāt in it and you are not givingZakāt’ .21

3. يُونُسُ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ مَنَعَ قِيرَاطاً مِنَ الزَّكَاةِ، فَلَيْسَ بِمُؤْمِنٍ وَلَامُسْلِمٍ، وَهُوَ قَوْلُهُ عَزَّ وَجَلَّ:( رَبِّ ارْجِعُونِ لَعَلِّي أَعْمَلُ صالِحاً فِيما تَرَكْتُ ) ». وَفِي رِوَايَةٍ أُخْرى: « وَلَاتُقْبَلُ لَهُ صَلَاةٌ ».

Yunus, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who prevent a carat ofZakāt, so he is neither a Believer nor a Muslim, and these are the Words of the Mighty and Majestic [23:99] Lord, send me back [23:100] Perhaps I may do righteous deeds which I had neglected?’

And in another report, ‘(Heasws said) ‘And hisSalāt would not be Accepted for him’.22

4. يُونُسُ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَا مِنْ ذِي زَكَاةِ مَالٍ: نَخْلٍ، أَوْ زَرْعٍ، أَوْ كَرْمٍ يَمْنَعُ زَكَاةَ مَالِهِ إِلاَّ قَلَّدَهُ اللهُ تُرْبَةَ أَرْضِهِ، يُطَوَّقُ بِهَا مِنْ سَبْعِ أَرَضِينَ إِلى يَوْمِ الْقِيَامَةِ ».

Yunus, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘There is none with (payable)Zakāt of wealth, either a palm tree, or a farm, or a vineyard, who prevents theZakāt of his wealth, except that Allahazwj would Collar him with the soil of his land from seven earths (firmaments) to be collared with up to the Day of Judgement’.23

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ، عَنْ‌ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمنِ، عَنْ مَالِكِ بْنِ عَطِيَّةَ، عَنْ أَبَانِ بْنِ تَغْلِبَ، قَالَ: قَالَ لِي أَبُو عَبْدِ اللهِعليه‌السلام : « دَمَانِ فِي الْإِسْلَامِ حَلَالٌ مِنَ اللهِ لَايَقْضِي فِيهِمَا أَحَدٌ حَتّى يَبْعَثَ اللهُ قَائِمَنَا أَهْلَ الْبَيْتِ، فَإِذَا بَعَثَ اللهُ ـ عَزَّ وَجَلَّ ـ قَائِمَنَا أَهْلَ الْبَيْتِ، حَكَمَ فِيهِمَا بِحُكْمِ اللهِ، لَايُرِيدُ عَلَيْهِمَا بَيِّنَةً: الزَّانِي الْمُحْصَنُ يَرْجُمُهُ، وَمَانِعُ الزَّكَاةِ يَضْرِبُ عُنُقَهُ ». عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ‌ مُوسَى بْنِ سَعْدَانَ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ، عَنْ مَالِكِ بْنِ عَطِيَّةَ، عَنْ أَبَانِ بْنِ تَغْلِبَ، عَنْ أَبِي عَبْدِ اللهِعليه‌السلام نَحْوَهُ.

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Malik Bin Atiyya, from Aban Bin Taghlub who said,

‘Abu Abdullahasws said to me: ‘Two bloods in Al Islam are Permissible from Allahazwj . None can judge regarding these two until Allahazwj Sends ourasws Qaimasws of the Peopleasws of the Household. So when Allahazwj Mighty and Majestic Sends ourasws Qaimasws of the Peopleasws of the Household, heasws would judge regarding these two with a Judgement of Allahazwj , not wanting any proof against them – the married adulterer to be stoned (to death), and the preventer of theZakāt, his neck being struck off’.

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Malik Bin Atiyya, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullahasws – approximate to it’.24

6. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْخَشَّابِ، عَنِ ابْنِ بَقَّاحٍ، عَنْ مُعَاذِ بْنِ ثَابِتٍ، عَنْ عَمْرِو بْنِ جُمَيْعٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا مِنْ رَجُلٍ أَدَّى الزَّكَاةَ، فَنَقَصَتْ مِنْ مَالِهِ؛ وَلَا مَنَعَهَا أَحَدٌ، فَزَادَتْ فِي مَالِهِ ».

Humeyd Bin Ziyad, from Al Khashhab, from Ibn Baqah, from Muaz Bin Sa’ib, from Amro Bin Jumi’e,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a man who pays theZakāt, he would be reducing from his wealth, nor anyone preventing it, so it would increase his wealth (in any way)’.25

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَا مِنْ عَبْدٍ يَمْنَعُ دِرْهَماً فِي حَقِّهِ إِلاَّ أَنْفَقَ اثْنَيْنِ فِي غَيْرِ حَقِّهِ، وَمَا مِنْ رَجُلٍ يَمْنَعُ حَقّاً مِنْ مَالِهِ إِلاَّ طَوَّقَهُ اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ حَيَّةً مِنْ نَارٍ يَوْمَ الْقِيَامَةِ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Ubeyd Bin Zurara who said,

‘I heard Abu Abdullahasws saying: ‘There is none from a servant who prevents one Dirham from its rightful (spending), except that he would (end up) spending two in other than its rightful way; and there is no man who prevents a right from his wealth except that Allahazwj Mighty and Majestic would Collar him with a snake of fire on the Day of Judgement’.26

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ أَبِي أَيُّوبَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَلْعُونٌ مَلْعُونٌ مَالٌ لَايُزَكّى ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Accursed! Accursed, is the wealth which has not been purified (by payingZakāt from it)’.27

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ: عَنْ أَبِي الْحَسَنِعليه‌السلام يَعْنِي الْأَوَّلَ، قَالَ: سَمِعْتُهُ يَقُولُ: « مَنْ أَخْرَجَ زَكَاةَ مَالِهِ تَامَّةً، فَوَضَعَهَا فِي مَوْضِعِهَا، لَمْ يُسْأَلْ مِنْ أَيْنَ اكْتَسَبَ مَالَهُ ».

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Ali Bin Uqba,

(It has been narrated) from Abu Al Hassanasws , meaning the 1st, said, ‘I heard himasws saying: ‘The one who takes out the completeZakāt of his wealth, so he places it in its (appropriate) place, would not be asked (on the Day of Judgement) from where he earned his wealth’.28

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ مِهْرَانَ، عَنِ‌ ابْنِ مُسْكَانَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( سَيُطَوَّقُونَ ما بَخِلُوا بِهِ يَوْمَ الْقِيامَةِ ) ؟ قَالَ: « مَا مِنْ عَبْدٍ مَنَعَ مِنْ زَكَاةِ مَالِهِ شَيْئاً إِلاَّ جَعَلَ اللهُ لَهُ ذلِكَ يَوْمَ الْقِيَامَةِ ثُعْبَاناً مِنْ نَارٍ، يُطَوَّقُ فِي عُنُقِهِ، يَنْهَشُ مِنْ لَحْمِهِ حَتّى يَفْرُغَ مِنَ الْحِسَابِ، وَهُوَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( سَيُطَوَّقُونَ ما بَخِلُوا بِهِ يَوْمَ الْقِيامَةِ ) » قَالَ: « مَا بَخِلُوا بِهِ مِنَ الزَّكَاةِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mihran, from Ibn Muskan, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the Words of Allahazwj Mighty and Majestic [3:180] they shall have what they were niggardly of to cleave to their necks on the Day of Judgement. Heasws said: ‘There is none from a servant who prevents anything from theZakāt of his wealth except that Allahazwj , on the Day of Judgement, would Make that to be a cloth of Fire in his neck, eroding his flesh, until he is free from the Reckoning; and these are the Words of Allahazwj Mighty and Majestic [3:180] they shall have what they were niggardly of to cleave to their necks on the Day of Judgement, what they were niggardly with, from theZakāt’ .29

11. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ، عَنْ وُهَيْبِ بْنِ حَفْصٍ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَنْ مَنَعَ الزَّكَاةَ، سَأَلَ الرَّجْعَةَ عِنْدَ الْمَوْتِ، وَهُوَ‌ قَوْلُ اللهِ عَزَّ وَجَلَّ:( رَبِّ ارْجِعُونِ لَعَلِّي أَعْمَلُ صالِحاً فِيما تَرَكْتُ ) ».

Ahmad Bin Muhammad, from Ali Bin Al Husayn, from Wuheyb Bin Hafs, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘The one who prevents theZakāt would ask to be return during death, and these are the Words of the Mighty and Majestic [23:99] Lord, send me back [23:100] Perhaps I may do righteous deeds which I had neglected’.30

12. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ حَسَّانَ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « صَلَاةٌ مَكْتُوبَةٌ خَيْرٌ مِنْ عِشْرِينَ حَجَّةً، وَحَجَّةٌ خَيْرٌ مِنْ بَيْتٍ مَمْلُوءٍ ذَهَباً يُنْفِقُهُ فِي بِرٍّ حَتّى يَنْفَدَ ». قَالَ: ثُمَّ قَالَ: « وَلَا أَفْلَحَ مَنْ ضَيَّعَ عِشْرِينَ بَيْتاً مِنْ ذَهَبٍ بِخَمْسَةٍ وَعِشْرِينَ دِرْهَماً ». فَقُلْتُ: وَمَا مَعْنى خَمْسَةٍ وَعِشْرِينَ دِرْهَماً ؟ قَالَ: « مَنْ مَنَعَ الزَّكَاةَ، وُقِفَتْ صَلَاتُهُ حَتّى يُزَكِّيَ ».

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘A PrescribedSalāt is better than twentyHajjs , and aHajj is better than a house filled with gold spent in righteousness until it depletes’.

He (the narrator) said, ‘Then heasws said: ‘And there is no success for the one who wastes twenty houses of gold by twenty five Dirhams’. So I said, ‘What is the meaning of ‘twenty five Dirhams’?’ Heasws said: ‘The one who prevents theZakāt, hisSalāt would be paused until he purifies it (paysZakāt) ’.31

13. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ هَارُونَ بْنِ مُسْلِمٍ، عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ: « مَلْعُونٌ مَلْعُونٌ مَالٌ لَايُزَكّى ».

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said: ‘Accursed! Accursed is the wealth not being purified (Zakāt not being paid from it)’.32

14. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَمَّنْ ذَكَرَهُ، عَنْ حَفْصِ بْنِ عُمَرَ، عَنْ سَالِمٍ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ مَنَعَ قِيرَاطاً مِنَ الزَّكَاةِ، فَلْيَمُتْ إِنْ شَاءَ يَهُودِيّاً، أَوْ نَصْرَانِيّاً ».

Abu Ali Al Ashary, from the one who mentioned it, from Hafs Bin Umar, from Salim, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who prevents a carat ofZakāt, so let him die, if he so desires to as a Jew, or a Christian’.33

15. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَسَنِ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ إِسْحَاقَ، قَالَ: حَدَّثَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَا ضَاعَ مَالٌ فِي بَرٍّ وَلَابَحْرٍ إِلاَّ بِتَضْيِيعِ‌ الزَّكَاةِ، وَلَايُصَادُ مِنَ الطَّيْرِ إِلاَّ مَا ضَيَّعَ تَسْبِيحَهُ ».

Ahmad Bin Muhammad, from Ali Bin Al Hassan, from Ali Bin Al Numan, from Is’haq who said,

‘It was narrated to me by the one who heard Abu Abdullahasws saying: ‘Neither is wealth destroyed in a land nor a sea unless theZakāt was wasted (not taken out), and none from a bird gets hunted until it wastes its Glorification (not doing it)’.34

16. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنْ أَيُّوبَ بْنِ رَاشِدٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَانِعُ الزَّكَاةِ يُطَوَّقُ بِحَيَّةٍ قَرْعَاءَ، تَأْكُلُ مِنْ دِمَاغِهِ، وَذلِكَ قَوْلُهُ عَزَّ وَجَلَّ:( سَيُطَوَّقُونَ ما بَخِلُوا بِهِ يَوْمَ الْقِيامَةِ ) ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al iBin Uqba, from Ayoub Bin Rashid who said,

‘I heard Abu Abdullahasws saying: ‘The preventer of theZakāt would be collared with a bald snake, and it would eat from his brain; and that is in the Words of the Mighty and Majestic [3:180] they shall have what they were niggardly of to cleave to their necks on the Day of Judgement’.35

17. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ مَالِكِ بْنِ عَطِيَّةَ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « وَجَدْنَا فِي كِتَابِ عَلِيٍّعليه‌السلام : قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِذَا مُنِعَتِ الزَّكَاةُ، مَنَعَتِ الْأَرْضُ بَرَكَاتِهَا ».

Muhammad Bin Yahya, from Ahmad bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Weasws found in the Book of Aliasws : ‘Rasool-Allahsaww said: ‘When theZakāt is prevented, the earth is Prevented (from) its Blessings’.36

18. أَبُو عَبْدِ اللهِ الْعَاصِمِيُّ، عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ أَبِيهِ أَسْبَاطِ بْنِ سَالِمٍ، عَنْ سَالِمٍ مَوْلى أَبَانٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَا مِنْ طَيْرٍ يُصَادُ إِلاَّ بِتَرْكِهِ التَّسْبِيحَ، وَمَا مِنْ مَالٍ يُصَابُ إِلاَّ بِتَرْكِ الزَّكَاةِ ».

Abu Abdullah Al Aasimy, from Ali Bin Al Hassan Al Maysami, from Ali Bin Asbaat, from his father Asbaat Bin Salim, from Salim, a slave of Aban who said,

‘I heard Abu Abdullahasws saying: ‘There is none from a bird which gets hunted except by neglecting its Glorification, and there is none from a wealth getting wasted except by neglecting theZakāt’ .37

19. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ خَلَفِ بْنِ حَمَّادٍ، عَنْ حَرِيزٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَا مِنْ ذِي مَالٍ ـ ذَهَبٍ، أَوْ فِضَّةٍ ـ يَمْنَعُ زَكَاةَ مَالِهِ إِلاَّ حَبَسَهُ اللهُ ـ عَزَّ وَجَلَّ ـ يَوْمَ الْقِيَامَةِ بِقَاعٍ قَرْقَرٍ، وَسَلَّطَ عَلَيْهِ شُجَاعاً أَقْرَعَ يُرِيدُه ُ‌ وَهُوَ يَحِيدُ عَنْهُ، فَإِذَا رَأى أَنَّهُ لَامَخْلَصَ لَهُ مِنْهُ، أَمْكَنَهُ مِنْ يَدِهِ، فَقَضِمَهَا كَمَا يُقْضَمُ الْفُجْلُ، ثُمَّ يَصِيرُ طَوْقاً فِي عُنُقِهِ، وَذلِكَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( سَيُطَوَّقُونَ ما بَخِلُوا بِهِ يَوْمَ الْقِيامَةِ ) وَمَا مِنْ ذِي مَالٍ ـ إِبِلٍ، أَوْ غَنَمٍ، أَوْ بَقَرٍ ـ يَمْنَعُ زَكَاةَ مَالِهِ إِلاَّ حَبَسَهُ اللهُ يَوْمَ الْقِيَامَةِ بِقَاعٍ قَرْقَرٍ، يَطَؤُهُ كُلُّ ذَاتِ ظِلْف ٍ بِظِلْفِهَا، وَيَنْهَشُهُ كُلُّ ذَاتِ نَابٍ بِنَابِهَا؛ وَمَا مِنْ ذِي مَالٍ ـ نَخْلٍ، أَوْ كَرْمٍ، أَوْ زَرْعٍ ـ يَمْنَعُ زَكَاتَهَا إِلاَّ طَوَّقَهُ اللهُ رَيْعَةَ أَرْضِهِ إِلى سَبْعِ أَرَضِينَ إِلى يَوْمِ الْقِيَامَةِ ».

Ali Bin Ibrahim, from his father, from Muhammad Bin Khalid, from Khalaf Bin Hammad, from Hareyz who said,

‘Abu Abdullahasws said: ‘There is none from the ones with wealth, be it gold or silver, who prevents theZakāt of his wealth, except that Allahazwj Mighty and Majestic would Reckon him on the Day of Judgement in a pebbly spot, and a marsh serpent to overcome him, wanting him, and he would depart from it. So when it sees that he cannot finish himself from it, it would overpower him from his hand, so it would nibble him just as it would nibble a garden radish.

Then it would become a collar in his neck, and these are the Words of Allahazwj Mighty and Majestic [3:180] they shall have what they were niggardly of to cleave to their necks on the Day of Judgement. And there is none from the ones with wealth, either camels or sheep or cows, who prevents theZakāt of his wealth, except that Allahazwj would Reckon him on the Day of Judgement upon a pebbly spot, wherein he would be trampled by everything with a hoof by its hooves, and being torn by everything with a claw by its claws; and there is none from the ones with wealth, either a palm tree, or a vineyard, or a plantation who prevents itsZakāt, except that Allahazwj would Collar him a pasture, or a land up to the seventh earth, up to the Day of Judgement’.38

20. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِ، عَنْ أَبِيهِعليهما‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَا حَبَسَ عَبْدٌ زَكَاةً، فَزَادَتْ فِي مَالِهِ ».

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws , from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘A servant would not withholdZakāt, so there would be an increase in his wealth’.39

21. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ الْحَكَمِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ مَنَعَ حَقّاً لِلّهِ ـ عَزَّ وَجَلَّ ـ أَنْفَقَ فِي بَاطِلٍ مِثْلَيْهِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who prevents a Right of Allahazwj Mighty and Majestic would spend double the like of it in falsehood (the wrong way)’.40

22. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ أَيُّوبَ بْنِ نُوحٍ، عَنِ ابْنِ سِنَانٍ، عَنْ أَبِي الْجَارُودِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ يَبْعَثُ يَوْمَ الْقِيَامَةِ نَاساً مِنْ قُبُورِهِمْ مَشْدُودَةً أَيْدِيهِمْ إِلى أَعْنَاقِهِمْ، لَايَسْتَطِيعُونَ أَنْ يَتَنَاوَلُوا بِهَا قِيسَ أَنْمُلَةٍ، مَعَهُمْ مَلَائِكَةٌ يُعَيِّرُونَهُمْ تَعْيِيراً شَدِيداً، يَقُولُونَ: هؤُلَاءِ الَّذِينَ مَنَعُوا خَيْراً قَلِيلاً مِنْ خَيْرٍ كَثِيرٍ، هؤُلَاءِ الَّذِينَ أَعْطَاهُمُ اللهُ، فَمَنَعُوا حَقَّ اللهِ فِي أَمْوَالِهِمْ ».

A number of our companions, from Ahmad Bin Muhammad, from Ayoub Bin Nuh, from Ibn Sinan, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Blessed and High would be Resurrecting a group of people from their graves on the Day of Judgement, with their hands tied tight upon their necks, not being able to take anything with them from even a distance of a fingertip. With them would be Angels taunting them with severe taunts, saying: ‘These ones are those who prevented a little good from a lot of good! These are the ones whom Allahazwj had Given, but they prevented a Right of Allahazwj in their wealth’.41

23. عَلِيُّ بْنُ مُحَمَّدٍ، عَنِ ابْنِ جُمْهُورٍ، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ حَدِيدٍ، عَنْ عُثْمَانَ بْنِ رُشَيْدٍ، عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ قَرَنَ الزَّكَاةَ بِالصَّلَاةِ، فَقَالَ:( أَقِيمُوا الصَّلاةَ وَآتُوا الزَّكاةَ ) ، فَمَنْ أَقَامَ الصَّلَاةَ وَلَمْ يُؤْتِ الزَّكَاةَ، لَمْ يُقِمِ الصَّلَاةَ ».

Ali Bin Muhammad, from Ibn Jamhour, from his father, from Ali Bin Hadeed, from Usman Bin Rusheyd, from Marouf bin Kharbouz,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Paired theZakāt with theSalāt, so Heazwj Said [2:43] And establish theSalāt and give theZakāt. Thus, the one who establishes theSalāt and does not give theZakāt has not established theSalāt’ . 42

3 - بَابُ الْعِلَّةِ فِي وَضْعِ الزَّكَاةِ عَلى مَا هِيَ لَمْ تُزَدْ وَلَمْ تُنْقَصْ

Chapter 3 – The reason regarding the placing of the Zakāt, upon what is it, and it is not increased and not reduced

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ: عَنْ أَبِي الْحَسَنِ الرِّضَاعليه‌السلام ، قَالَ: « قِيلَ لِأَبِي عَبْدِ اللهِعليه‌السلام : لِأَيِّ شَيْ‌ءٍ جَعَلَ اللهُ الزَّكَاةَ خَمْسَةً وَعِشْرِينَ فِي كُلِّ أَلْفٍ، وَلَمْ يَجْعَلْهَا ثَلَاثِينَ؟ فَقَالَ: إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ جَعَلَهَا خَمْسَةً وَعِشْرِينَ، أَخْرَجَ مِنْ أَمْوَالِ الْأَغْنِيَاءِ بِقَدْرِ مَا يَكْتَفِي بِهِ الْفُقَرَاءُ، وَلَوْ أَخْرَجَ النَّاسُ زَكَاةَ أَمْوَالِهِمْ، مَا احْتَاجَ أَحَدٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Al Washa,

(It has been narrated) from AbuAl-Hassan Al-Reza asws having said: ‘It was said to Abu Abdullahasws , ‘For which thing did Allahazwj Make theZakāt to be twenty five in every thousand, and why did Heazwj not Make it to be thirty?’ So heasws said: ‘Allahazwj Mighty and Majestic Made it as twenty five to be taken out from the wealth of the rich by a measurement of what would suffice the poor ones with, and if the people were to take out theZakāt from their wealth, no one would be needy’.43

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ سَلَمَةَ بْنِ الْخَطَّابِ، عَنِ الْحَسَنِ بْنِ رَاشِدٍ، عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ، عَنْ حَبِيبٍ الْخَثْعَمِيِّ، قَالَ: كَتَبَ أَبُو جَعْفَرٍ الْمَنْصُورُ إِلى مُحَمَّدِ بْنِ خَالِدٍ ـ وَكَانَ عَامِلَهُ عَلَى الْمَدِينَةِ ـ أَنْ يَسْأَلَ أَهْلَ الْمَدِينَةِ عَنِ الْخَمْسَةِ فِي الزَّكَاةِ مِنَ الْمِائَتَيْنِ: كَيْفَ صَارَتْ وَزْنَ سَبْعَةٍ وَلَم ْ‌ يَكُنْ هذَا عَلى عَهْدِ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ؟ وَأَمَرَهُ أَنْ يَسْأَلَ فِيمَنْ يَسْأَلُ عَبْدَ اللهِ بْنَ الْحَسَنِ وَجَعْفَرَ بْنَ مُحَمَّدٍعليهما‌السلام . قَالَ: فَسَأَلَ أَهْلَ الْمَدِينَةِ، فَقَالُوا: أَدْرَكْنَا مَنْ كَانَ قَبْلَنَا عَلى هذَا، فَبَعَثَ إِلى عَبْدِ اللهِ بْنِ الْحَسَنِ وَجَعْفَرِ بْنِ مُحَمَّدٍعليهما‌السلام ، فَسَأَلَ عَبْدَ اللهِ بْنَ الْحَسَنِ، فَقَالَ كَمَا قَالَ الْمُسْتَفْتَوْنَ مِنْ أَهْلِ الْمَدِينَةِ، قَالَ: فَقَالَ: مَا تَقُولُ يَا أَبَا عَبْدِ اللهِ؟ فَقَالَ: « إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم جَعَلَ فِي كُلِّ أَرْبَعِينَ أُوقِيَّةً، أُوقِيَّةً، فَإِذَا حَسَبْتَ ذلِكَ، كَانَ عَلى وَزْنِ سَبْعَةٍ، وَقَدْ كَانَتْ وَزْنَ سِتَّةٍ، كَانَتِ الدَّرَاهِمُ خَمْسَةَ دَوَانِيقَ ». قَالَ حَبِيبٌ: فَحَسَبْنَاهُ، فَوَجَدْنَاهُ كَمَا قَالَ، فَأَقْبَلَ عَلَيْهِ عَبْدُ اللهِ بْنُ الْحَسَنِ، فَقَالَ: مِنْ أَيْنَ أَخَذْتَ هذَا؟ قَالَ: « قَرَأْتُ فِي كِتَابِ أُمِّكَ فَاطِمَةَ ». قَالَ: ثُمَّ انْصَرَفَ، فَبَعَثَ إِلَيْهِ مُحَمَّدُ بْنُ خَالِدٍ: ابْعَثْ إِلَيَّ بِكِتَابِ فَاطِمَةَعليها‌السلام . فَأَرْسَلَ إِلَيْهِ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنِّي إِنَّمَا أَخْبَرْتُكَ أَنِّي قَرَأْتُهُ، وَلَمْ أُخْبِرْكَ أَنَّهُ عِنْدِي ». قَالَ حَبِيبٌ: فَجَعَلَ مُحَمَّدُ بْنُ خَالِدٍ يَقُولُ لِي: مَا رَأَيْتُ مِثْلَ هذَا قَطُّ.

Ali Bin Ibrahim, from Salma Bin Al Khattab, from Al Hassan Bin Rashid, from Ali Bin Ismail Al Maysami, from Habeeb Al Khash’amy who said,

‘Abu Ja’far Al Mansour wrote to Muhammad Bin Khalid, and he was his office bearer uponAl-Medina, that he should ask the people ofAl-Medina about th e five from the two hundred regarding theZakāt, how it came to be seven, and this did not happen to be in the era of Rasool-Allahsaww , and instructed him that among the ones he asks should be Abdullah BinAl-Hassan, and Ja’ farasws Bin Muhammadasws ’.

He (Muhammad Bin Khalid) said, ‘So I asked the people ofAl-Medina, and the y said, ‘We came across the ones who were before us to be upon this’. So he sent for Abdullah BinAl-Hassan and Ja’f ar Bin Muhammadasws . So he asked Abdullah BinAl-Hassan, and he said just as the Fatwa issuers from the people ofAl-Medina. So he s aid, ‘What are youasws saying, O Abu Abdullahasws ?’ So heasws said: ‘Rasool-Allahsaww made to be in every forty Owqiyas , one Owqiya (unit of weight – forty Dirhams). So when that was counted, it was upon the weight of seven, and it had been weighed at six, and the Dirham was of five Dawaneeqs (units of weight)’.

Habeeb (the narrator) said, ‘So we counted it and found it to be just as heasws had said it to be. So Abdullah BinAl-Hassan turned t owards himasws and said: ‘From where did youasws take this?’ Heasws said: ‘Iasws read it in the Book of your motherasws Syeda Fatimaasws ’.

He (the narrator) said, ‘Then they left. So Muhammad Bin Khalid sent a message to himasws , ‘Send the Book of Syeda Fatimaasws over to me’. So Abu Abdullahasws sent a message to him: ‘But rather, Iasws informed you that Iasws had read it and did not inform you that it was with measws ’.

Habeeb (the narrator) said, ‘So Muhammad Bin Khalid went on to say to me, ‘I have not seen the likes of this, at all!’44

3. أَحْمَدُ بْنُ إِدْرِيسَ وَغَيْرُهُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ حَفْصٍ، عَنْ صَبَّاحٍ الْحَذَّاءِ، عَنْ قُثَمَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: جُعِلْتُ فِدَاكَ، أَخْبِرْنِي عَنِ الزَّكَاةِ كَيْفَ صَارَتْ مِنْ كُلِّ أَلْفٍ خَمْسَةً وَعِشْرِينَ لَمْ تَكُنْ أَقَلَّ أَوْ أَكْثَرَ؟ مَا وَجْهُهَا؟ فَقَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ خَلَقَ الْخَلْقَ كُلَّهُمْ، فَعَلِمَ صَغِيرَهُمْ وَكَبِيرَهُمْ، وَغَنِيَّهُمْ وَفَقِيرَهُمْ، فَجَعَلَ مِنْ كُلِّ أَلْفِ إِنْسَانٍ خَمْسَةً وَعِشْرِينَ مِسْكِيناً، وَلَوْ عَلِمَ أَنَّ ذلِكَ لَا يَسَعُهُمْ لَزَادَهُمْ؛ لِأَنَّهُ خَالِقُهُمْ وَهُوَ أَعْلَمُ بِهِمْ ».

Ahmad Bin Idrees and someone else, from Muhammad Bin Ahmad, from Ibrahim Bin Muhammad, from Muhammd Bin Hafs, from Sabbah Al haza’a, from Qusam,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘May I be sacrificed for youasws ! Inform me about theZakāt, ‘How did it come to be twenty five from every thousand, not happening to be less or more, what is its cause?’ So heasws said: ‘Allahazwj Mighty and Majestic Created the creatures, all of them, so Heazwj Knows their young ones and their old ones, and their rich ones and their poor ones. Therefore, Heazwj Made twenty five human beings out of a thousand as poor, and had Heazwj Known that, that would be insufficient for them, Heazwj would have Increased (the proportion) for them, because Heazwj Created them, and Heazwj is more Knowing of them’.45

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ يُونُسَ، عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ، قَالَ: سَأَلَنِي رَجُلٌ مِنَ الزَّنَادِقَةِ، فَقَالَ: كَيْفَ صَارَتِ الزَّكَاةُ مِنْ كُلِّ أَلْفٍ خَمْسَةً وَعِشْرِينَ دِرْهَماً؟ فَقُلْتُ لَهُ: إِنَّمَا ذلِكَ مِثْلُ الصَّلَاةِ ثَلَاثٌ وَثِنْتَانِ وَأَرْبَعٌ، قَالَ: فَقَبِلَ مِنِّي. ثُمَّ لَقِيتُ بَعْدَ ذلِكَ أَبَا عَبْدِ اللهِعليه‌السلام ، فَسَأَلْتُهُ عَنْ ذلِكَ، فَقَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ حَسَبَ الْأَمْوَالَ وَالْمَسَاكِينَ، فَوَجَدَ مَا يَكْفِيهِمْ مِنْ كُلِّ أَلْفٍ خَمْسَةً وَعِشْرِينَ، وَلَوْ لَمْ يَكْفِهِمْ لَزَادَهُمْ ». قَالَ: فَرَجَعْتُ إِلَيْهِ، فَأَخْبَرْتُهُ، فَقَالَ: جَاءَتْ هذِهِ الْمَسْأَلَةُ عَلَى الْإِبِلِ مِنَ الْحِجَازِ، ثُمَّ قَالَ: لَوْ أَنِّي أَعْطَيْتُ أَحَداً طَاعَةً، لَأَعْطَيْتُ صَاحِبَ هذَا الْكَلَامِ.

Ali Bin Ibrahim, from his father, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Abu Ja’far Al Ahowl who said,

‘A man from the atheists asked me saying, ‘How come theZakāt came to be twenty five from every thousand Dirhams?’ So I said to him, ‘But rather that is like theSalāt, being of three (Cycles), and two (Cycles) and four (Cycles) (i.e., an arbitrary number)’. So he accepted it from me. Then I met Abu Abdullahasws after that. So I asked himasws about that, and heasws said: ‘Allahazwj Mighty and Majestic Counted the wealth and the poor ones, so Heazwj Found what would suffice them as being twenty five from every thousand, and if that would not have sufficed them, would have Increased (the proportion) for them.

He (the narrator) said, ‘So I returned to him and informed him, and he said, ‘This question has come upon the camel fromAl-Hijaz’. Then he said, ‘If I were to obey anyone obediently, I would obey the author of this speech’. 46

4 - بَابُ مَا وَضَعَ رَسُولُ اللهِ ـ صَلَّى اللهُ عَلَيْهِ وَعَلى أَهْلِ بَيْتِهِ ـ الزَّكَاةَ عَلَيْهِ‌

Chapter 4 – What Rasool-Allah saww placed the Zakāt on, upon his saww family

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ وَأَبِي بَصِيرٍ وَبُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ وَفُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ اللهِعليهما‌السلام ، قَالَا: « فَرَضَ اللهُ الزَّكَاةَ مَعَ الصَّلَاةِ فِي الْأَمْوَالِ، وَسَنَّهَا رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم فِي تِسْعَةِ أَشْيَاءَ، وَعَفَا رَسُولُ اللهِ عَمَّا سِوَاهُنَّ: فِي الذَّهَبِ، وَالْفِضَّةِ، وَالْإِبِلِ، وَالْبَقَرِ، وَالْغَنَمِ، وَالْحِنْطَةِ، وَالشَّعِيرِ، وَالتَّمْرِ، وَالزَّبِيبِ، وَعَفَا عَمَّا سِوى ذلِكَ ».

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara and Muhammad Bin Muslim and Abu Baseer and Bureyd Bin Muawiya Al Ijaly, and Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said: ‘Allahazwj Imposed theZakāt in the wealth along with theSalāt, and Rasool-Allahsaww made it a Sunnah in nine things and Rasool-Allahsaww excused it from whatever was besides these – in the gold, and the silver, and the camels, and the cows, and the sheep, and the wheat, and the barley, and the dates, and the raisins, and excused from whatever was besides that’.47

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ، عَنْ يُونُسَ، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « وَضَعَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم الزَّكَاةَ عَلى تِسْعَةِ أَشْيَاءَ: الْحِنْطَةِ، وَالشَّعِيرِ، وَالتَّمْرِ، وَالزَّبِيبِ، وَالذَّهَبِ، وَالْفِضَّةِ، وَالْإِبِلِ، وَالْبَقَرِ، وَالْغَنَمِ، وَعَفَا عَمَّا سِوى ذلِكَ ». قَالَ يُونُسُ: مَعْنى قَوْلِهِ: « إِنَّ الزَّكَاةَ فِي تِسْعَةِ أَشْيَاءَ، وَعَفَا عَمَّا سِوى ذلِكَ » إِنَّمَا كَانَ ذلِكَ فِي أَوَّلِ النُّبُوَّةِ كَمَا كَانَتِ الصَّلَاةُ رَكْعَتَيْنِ، ثُمَّ زَادَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم فِيهَا سَبْعَ رَكَعَاتٍ، وَكَذلِكَ الزَّكَاةُ وَضَعَهَا وَسَنَّهَا فِي أَوَّلِ نُبُوَّتِهِ عَلى تِسْعَةِ أَشْيَاءَ، ثُمَّ وَضَعَهَا عَلى جَمِيعِ الْحُبُوبِ.

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Abdullah Bin Muskan, from Abu Bakr Al Hazramy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww placed theZakāt upon nine things – the wheat, and the Barley, and the dates, and the raisins, and the gold, and the silver, and the camels, and the cows, and the sheep, and excused from whatever was besides that’.

Yunus (the narrator) said, ‘The meaning of hisasws words that theZakāt is regarding nine things and excused from whatever is besides that, rather, that was during the beginning of the Prophet-hood, just as theSalāt used to be two Cycles, then Rasool-Allahsaww increased in it by seven Cycles, and similar to that is theZakāt. Hesaww placed it and made it to be a Sunnah in the beginning of hissaww Prophet-hood, upon nine things, then hesaww placed it upon the entirety of the grains’. 48

5 - بَابُ مَا يُزَكّى مِنَ الْحُبُوبِ‌

Chapter 5 – What would be purified (Zakāt paid) from the grains

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُهُعليه‌السلام عَنِ الْحُبُوبِ: مَا يُزَكّى مِنْهَا ؟ قَالَ: « الْبُرُّ، وَالشَّعِيرُ، وَالذُّرَةُ، وَالدُّخْنُ، وَالْأَرُزُّ، وَالسُّلْتُ، وَالْعَدَسُ، وَالسِّمْسِمُ؛ كُلُّ هذَا يُزَكّى وَأَشْبَاهُهُ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked himasws about the grains, ‘What would be purified (Zakāt paid) from these?’ Heasws said: ‘The wheat, and the barley, and the corn, and the millet, and the rice, and the rye, and the lentil, and the sesame – all of this would be purified (Zakāt paid), and those resembling these’.49

2. حَرِيزٌ، عَنْ زُرَارَةَ، عَنْ أَبِي عَبْدِ اللهِعليه‌السلام مِثْلَهُ. وَقَالَ: « كُلُّ مَا كِيلَ بِالصَّاعِ، فَبَلَغَ الْأَوْسَاقَ، فَعَلَيْهِ الزَّكَاةُ ». وَقَالَ: « جَعَلَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم الصَّدَقَةَ فِي كُلِّ شَيْ‌ء ٍ‌ أَنْبَتَتِ الْأَرْضُ، إِلاَّ مَا كَانَ فِي الْخُضَرِ وَالْبُقُولِ، وَكُلَّ شَيْ‌ءٍ يَفْسُدُ مِنْ يَوْمِهِ ».

Hareyz, from Zurara,

(It has been narrated) from Abu Abdullahasws , similar to it, and heasws said: ‘Everything which weighs up to a Sa’a (unit of measurement), so it reaches the Awsaaq (unit of weight), so upon it is theZakāt’ . And heasws said: ‘Rasool-Allahsaww made the charity to be in everything which the earth grows, except whatever was green, and the vegetables, and everything which spoils in a day’.50

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، قَالَ: قَرَأْتُ فِي كِتَابِ عَبْدِ اللهِ بْنِ مُحَمَّدٍ إِلى أَبِي الْحَسَنِعليه‌السلام : جُعِلْتُ فِدَاكَ، رُوِيَ عَنْ أَبِي عَبْدِ اللهِعليه‌السلام أَنَّهُ قَالَ: « وَضَعَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم الزَّكَاةَ عَلى تِسْعَةِ أَشْيَاءَ: الْحِنْطَةِ، وَالشَّعِيرِ، وَالتَّمْرِ، وَالزَّبِيبِ، وَالذَّهَبِ، وَالْفِضَّةِ، وَالْغَنَمِ، وَالْبَقَرِ، وَالْإِبِلِ، وَعَفَا رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم عَمَّا سِوى ذلِكَ » فَقَالَ لَهُ الْقَائِلُ: عِنْدَنَا شَيْ‌ءٌ كَثِيرٌ يَكُونُ أَضْعَافَ ذلِكَ، فَقَالَ: « وَمَا هُوَ؟ » فَقَالَ لَهُ: الْأَرُزُّ، فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « أَقُولُ لَكَ: إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم وَضَعَ الزَّكَاةَ عَلى تِسْعَةِ أَشْيَاءَ، وَعَفَا عَمَّا سِوى ذلِكَ، وَتَقُولُ: عِنْدَنَا أَرُزٌّ، وَعِنْدَنَا ذُرَةٌ، وَقَدْ كَانَتِ الذُّرَةُ عَلى عَهْدِ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم » فَوَقَّعَعليه‌السلام : « كَذلِكَ هُوَ، وَالزَّكَاةُ عَلى كُلِّ مَا كِيلَ بِالصَّاعِ ». وَكَتَبَ عَبْدُ اللهِ: وَرَوى غَيْرُ هذَا الرَّجُلِ عَنْ أَبِي عَبْدِ اللهِعليه‌السلام أَنَّهُ سَأَلَهُ عَنِ هذَا غَلَّةٌ كَالْحِنْطَةِ وَالشَّعِيرِ، فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « فِي الْحُبُوبِ كُلِّهَا زَكَاةٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Abbas Bin Marouf, from Ali Bin Mahziyar who said,

‘I read in a letter of Abdullah Bin Muhammad to AbuAl-Hassan asws , ‘Ma y I be sacrificed for youasws ! It is reported from Abu Abdullahasws that heasws said: ‘Rasool-Allahsaww placed theZakāt upon night things – the wheat, and the barley, and the dates, and the raisins, and the gold, and the silver, and the sheep, and the cows, and the camels; and Rasool-Allahsaww excused from whatever was besides that.

So a person said to himasws , ‘With us there are a lot of things which happen to be double that’. So heasws said: ‘And what is it?’ So he said to himasws , ‘The rice’. So Abu Abdullahasws said: ‘Iasws am saying to you that Rasool-Allahsaww placed theZakāt upon nine things and excused from whatever was besides that, and you are saying, ‘With us there is rice, and with us there is corn’? And there was corn (existing) in the era of Rasool-Allahsaww ’.

So heasws signed: ‘It is like that; and theZakāt is upon everything which can be weighed with the Sa’a’ (3litres – dry measurement)’.

And Abdullah wrote, and it is reported by other than this man,

(It has been narrated) from Abu Abdullahasws having been asked about the grains, so heasws said: ‘And what is it?’ So he said, ‘The sesame, and the rice, and the millet, and all of this is produce like the wheat and the barley’. So Abu Abdullahasws said: ‘With regards to the grains, all of these, there isZakāt’ .51

4. وَرَوى أَيْضاً عَنْ أَبِي عَبْدِ اللهِعليه‌السلام أَنَّهُ قَالَ: « كُلُّ مَا دَخَلَ الْقَفِيزَ، فَهُوَ يَجْرِي مَجْرَى الْحِنْطَةِ وَالشَّعِيرِ وَالتَّمْرِ وَالزَّبِيبِ ». قَالَ: فَأَخْبِرْنِي جُعِلْتُ فِدَاكَ: هَلْ عَلى هذَا الْأَرُزِّ وَمَا أَشْبَهَهُ مِنَ الْحُبُوبِ ـ الْحِمِّصِ وَالْعَدَسِ ـ زَكَاةٌ؟ فَوَقَّعَعليه‌السلام : « صَدَقُوا، الزَّكَاةُ فِي كُلِّ شَيْ‌ءٍ كِيلَ ».

And it is reported as well,

(It has been narrated) from Abu Abdullahasws having said: ‘Whatever enters the Qafeez (container of 528 litres – dry measure), so it would flow upon (the same rules) as flow the wheat, and the barley, and the dates, and the raisins’.

He said, ‘So inform me, may I be sacrificed for youasws , is thereZakāt upon the rice and what resembles it from the grains, and the chickpeas, and the lentils?’ So heasws signed: ‘Take outZakāt in everything being weighed’.52

5. وَعَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، قَالَ: قُلْتُ لِأَبِي الْحَسَنِعليه‌السلام : إِنَّ لَنَا رَطْبَةً وَأَرُزّاً، فَمَا الَّذِي عَلَيْنَا فِيهَا ؟ فَقَالَعليه‌السلام : « أَمَّا الرَّطْبَةُ، فَلَيْسَ عَلَيْكَ فِيهَا شَيْ‌ءٌ؛ وَأَمَّا الْأَرُزُّ، فَمَا سَقَتِ السَّمَاءُ الْعُشْرُ؛ وَمَا سُقِيَ بِالدَّلْوِ، فَنِصْفُ الْعُشْرِ مِنْ كُلِّ مَا كِلْتَ بِالصَّاعِ ـ أَوْ قَالَ ـ وَكِيلَ بِالْمِكْيَالِ ».

And from him, from Ahmad Bin Muhammad, from Muhammad Bin Ismail who said ‘I said to AbuAl-Hassan asws , ‘Fo r us are unripened dates and rice, so what is that which is upon us regarding these?’ So heasws said: ‘As for the un-ripened dates, so there is nothing upon you with regards to it; and as for the rice, so whatever was irrigated by the sky (rain) is with the one-tenth, and whatever was irrigated by the bucket, so it is half of the one-tenth (5%), from everything what is weighed by the Sa’a’, or said: ‘Weighed by the weights’.53

6. حُمَيْدُ بْنُ زِيَادٍ، عَنِ ابْنِ سَمَاعَةَ، عَمَّنْ ذَكَرَهُ، عَنْ أَبَانٍ، عَنْ أَبِي مَرْيَمَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْحَرْثِ مَا يُزَكّى مِنْهُ ؟ فَقَالَ: « الْبُرُّ، وَالشَّعِيرُ، وَالذُّرَةُ، وَالْأَرُزُّ، وَالسُّلْتُ، وَالْعَدَسُ؛ كُلُّ هذَا مِمَّا يُزَكّى » وَقَالَ: « كُلُّ مَا كِيلَ بِالصَّاعِ، فَبَلَغَ الْأَوْسَاقَ، فَعَلَيْهِ الزَّكَاةُ ».

Humeyd Bin Ziyad, from ahmad Bin Sama’at, from the one who mentioned it, from Aban, from Abu Maryam,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the farm, what would be purified (Zakāt paid) from it?’ So heasws said: ‘The wheat, and the barley, and the corn, and the rice, and the rye, and the lentils – all of these are from what would be purified (Zakāt paid)’.

And heasws said: ‘Everything which is weighed by the Sa’a, so it reaches the Awsaaq, so upon it is theZakāt’ . 54

6 - بَابُ مَا لَايَجِبُ فِيهِ الزَّكَاةُ مِمَّا تُنْبِتُ الْأَرْضُ مِنَ الْخُضَرِ وَغَيْرِهَا‌

Chapter 6 – What the Zakāt is not Obligated upon, from the vegetation of the earth, from the greenery and other than it

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَيْسَ عَلَى الْبُقُولِ، وَلَاعَلَى الْبِطِّيخِ وَأَشْبَاهِهِ زَكَاةٌ، إِلاَّ مَا اجْتَمَعَ عِنْدَكَ مِنْ غَلَّتِهِ، فَبَقِيَ عِنْدَكَ سَنَةً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘There is neitherZakāt upon the beans nor upon the melons and it’s similar, except whatever gathers with you from the produce, and it remains with you for a year’.55

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام : أَنَّهُ سُئِلَ عَنِ الْخُضَرِ فِيهَا زَكَاةٌ وَإِنْ بِيعَ بِالْمَالِ الْعَظِيمِ؟ فَقَالَ: « لَا، حَتّى يَحُولَ عَلَيْهِ الْحَوْلُ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having been asked about the greenery whether there isZakāt regarding it and if it is sold for a great wealth. So heasws said: ‘No, until there passes by a year upon it’.56

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : مَا فِي الْخُضَرِ ؟ قَالَ: « وَمَا هِيَ؟ » قُلْتُ: الْقَضْبُ وَالْبِطِّيخُ وَمِثْلُهُ مِنَ الْخُضَرِ. قَالَ: « لَيْسَ عَلَيْهِ شَيْ‌ءٌ إِلاَّ أَنْ يُبَاعَ مِثْلُهُ بِمَالٍ، وَيَحُولَ عَلَيْهِ الْحَوْلُ، فَفِيهِ الصَّدَقَةُ ». وَعَنِ الْغَضَاةِ مِنَ الْفِرْسِكِ وَأَشْبَاهِهِ، فِيهِ زَكَاةٌ؟ قَالَ: « لَا ». قُلْتُ: فَثَمَنُهُ ؟ قَالَ: « مَا حَالَ عَلَيْهِ الْحَوْلُ مِنْ ثَمَنِهِ فَزَكِّهِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I said to Abu Abdullahasws , ‘What is (payable) regarding the greenery?’ Heasws said: ‘And what is it?’ I said, ‘The herbs and the melons, and similar to it from the greenery’. Heasws said: ‘There is nothing upon it except that if you were to sell the likes of it for wealth, and a year passes by over it, so there would be charity (payable) with regards to it’.

And about the edibles from the plums and what resembles it, ‘Is thereZakāt regarding it?’ Heasws said: ‘No’. I said, ‘So (what about) its price?’ Heasws said: ‘Whatever a year passes by over it, from its price, so purify it (payZakāt) ’.57

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ وَغَيْرِهِ، عَنْ يُونُسَ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنِ الْأُشْنَانِ، فِيهِ زَكَاةٌ؟ فَقَالَ: « لَا ».

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar and someone else, from Yunus who said,

‘I asked AbuAl-Hassan asws abou t the potash,’Is thereZakāt regarding it?’ So heasws said: ‘No’.58

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنِ الْقُطْنِ وَالزَّعْفَرَانِ: عَلَيْهِمَا زَكَاةٌ؟ قَالَ: « لَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Mahziyar, from Abdul Aziz Bin Al Muhtady who said,

‘I asked AbuAl-Hassan asws abou t the cotton and the saffron, ‘Is thereZakāt upon these two?’ Heasws said: ‘No’.59

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ اللهِعليهما‌السلام فِي الْبُسْتَانِ يَكُونُ فِيهِ مِنَ الثِّمَارِ مَا لَوْ بِيعَ كَانَ مَالاً، هَلْ فِيهِ صَدَقَةٌ ؟ قَالَ: « لَا ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws or Abu Abdullahasws regarding the orchard wherein happen to be the fruits, ‘What if it were to be sold, there would be wealth, would there be charity (payable) regarding it?’ Heasws said: ‘No’. 60

7 - بَابُ أَقَلِّ مَا يَجِبُ فِيهِ الزَّكَاةُ مِنَ الْحَرْثِ‌

Chapter 7 – The least of what Obligates the Zakāt regarding it, from the farm

1. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ، قَالَ: سَأَلْتُهُ عَنِ الزَّكَاةِ فِي الزَّبِيبِ وَالتَّمْرِ؟ فَقَالَ: « فِي كُلِّ خَمْسَةِ أَوْسَاقٍ وَسْقٌ؛ وَالْوَسْقُ سِتُّونَ صَاعاً، وَالزَّكَاةُ فِيهِمَا سَوَاءٌ، فَأَمَّا الطَّعَامُ، فَالْعُشْرُ فِيمَا سَقَتِ السَّمَاءُ؛ وَأَمَّا مَا سُقِيَ بِالْغَرْبِ وَالدَّوَالِي، فَإِنَّمَا عَلَيْهِ نِصْفُ الْعُشْرِ ».

Abu Ali Al Ashary, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked about theZakāt regarding the raisins and the dates, so heasws said: ‘With regards to every five Owsaaq, one Wasaq (20%), and the Wasaq is of sixty Sa’as (unit of weight), and theZakāt regarding these two is the same. But, as for the food, so it is the tenth, in what is irrigated by the sky (rain), and as for what is irrigated by the (human) energy and the buckets, so rather, upon it would be half the tenth (5%)’.61

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ، عَنْ صَفْوَانَ بْنِ يَحْيى وَأَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، قَالَا: ذَكَرْنَا لَهُ الْكُوفَةَ وَمَا وُضِعَ عَلَيْهَا مِنَ الْخَرَاجِ، وَمَا سَارَ فِيهَا أَهْلُ بَيْتِهِ فَقَالَ: « مَنْ أَسْلَمَ طَوْعاً، تُرِكَتْ أَرْضُهُ فِي يَدِهِ، وَأُخِذَ مِنْهُ الْعُشْرُ مِمَّا سَقَتِ السَّمَاءُ وَالْأَنْهَارُ، وَنِصْفُ الْعُشْرِ مِمَّا كَانَ بِالرِّشَاءِ فِيمَا عَمَرُوهُ مِنْهَا؛ وَمَا لَمْ يَعْمُرُوهُ مِنْهَا أَخَذَهُ الْإِمَامُ، فَقَبَّلَهُ مِمَّنْ يَعْمُرُهُ وَكَانَ لِلْمُسْلِمِينَ، وَعَلَى الْمُتَقَبِّلِينَ فِي حِصَصِهِمُ الْعُشْرُ وَنِصْفُ الْعُشْرِ، وَلَيْسَ فِي أَقَلَّ مِنْ خَمْسَةِ أَوْسَاقٍ شَيْ‌ءٌ مِنَ الزَّكَاةِ، وَمَا أُخِذَ بِالسَّيْفِ فَذلِكَ إِلَى الْإِمَامِ يُقَبِّلُهُ بِالَّذِي يَرى، كَمَا صَنَع َ‌ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم بِخَيْبَرَ قَبَّلَ سَوَادَهَا وَبَيَاضَهَا، يَعْنِي أَرْضَهَا وَنَخْلَهَا، وَالنَّاسُ يَقُولُونَ: لَا يَصْلُحُ قَبَالَةُ الْأَرْضِ وَالنَّخْلِ، وَقَدْ قَبَّلَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم خَيْبَرَ، وَعَلَى الْمُتَقَبِّلِينَ سِوى قَبَالَةِ الْأَرْضِ الْعُشْرُ، وَنِصْفُ الْعُشْرِ فِي حِصَصِهِمْ ». وَقَالَ: « إِنَّ أَهْلَ الطَّائِفِ أَسْلَمُوا، وَجَعَلُوا عَلَيْهِمُ الْعُشْرَ وَنِصْفَ الْعُشْرِ، وَإِنَّ أَهْلَ مَكَّةَ دَخَلَهَا رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم عَنْوَةً، فَكَانُوا أُسَرَاءَ فِي يَدِهِ، فَأَعْتَقَهُمْ، وَقَالَ: اذْهَبُوا فَأَنْتُمُ الطُّلَقَاءُ ».

A number of our companions, from Ahmad in Muhammad Bin Isa, from Ali Bin Ahmad Bin Asheym, from Safwan Bin Yahya and Ahmad Bin Muhammad Bin Abu Nasr who both said,

‘We mentionedAl-Kufa to him asws and what taxation had been placed upon it, and what hisasws family members had gone to. So heasws said: ‘The one who became a Muslim voluntarily, his land was left to be in his hands, and the tenth is taken from him from what is irrigated by the sky and the rivers, and half of the tenth (5%) is taken from what was (irrigated by) the sprinkling in what they had revived from it; and whatever they did not revive from it, the Imamasws would take it and contract it with the ones who do revive it. And it was so for the Muslims and upon the vendors in their shares, the tenth and half the tenth, and there was noZakāt regarding less than five Owsaqs.

And whatever is taken by the sword, so that is up to the Imamasws . Heasws would contract it with one whom heasws sees fit to, just as Rasool-Allahsaww had done with Khyber. Hesaww contracted its black and its white, meaning its land and its palm trees, and the people were saying, ‘It is not correct to contract the land and the palm trees’; and Rasool-Allahsaww had contracted Khyber, and upon the contractees, besides the contract of the land, was the tenth and half the tenth in their shares.

And heasws said: ‘The people ofAl-Taif became Mus lims, and the one-tenth and half of the one-tenth was made to be upon them, the people of Makkah, Rasool-Allahsaww entered it forcibly. Thus, they were captives in hissaww hands, but heasws freed them and said: ‘Go, for you are all free!’.62

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام فِي الصَّدَقَةِ: « فِيمَا سَقَتِ السَّمَاءُ وَالْأَنْهَارُ ـ إِذَا كَانَ سَيْحاً، أَوْ كَانَ بَعْلاً ـ الْعُشْرُ؛ وَمَا سَقَتِ السَّوَانِي وَالدَّوَالِي، أَوْ سُقِيَ بِالْغَرْبِ، فَنِصْفُ الْعُشْرِ ».

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Ibn Abu Umeyr, from Hammad, from Halby who said,

‘Abu Abdullahasws said: ‘Regarding the charity in what the sky and the rivers irrigate when it was arid or it was un-watered, is the one-tenth, and whatever is irrigated by the scoops and the buckets, or irrigated by the human energy, so it is half of the one-tenth’.63

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ أَبِي بَصِيرٍ وَمُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام أَنَّهُمَا قَالَا لَهُ: هذِهِ الْأَرْضُ الَّتِي يُزَارِعُ أَهْلُهَا مَا تَرى فِيهَا؟ فَقَالَ: « كُلُّ أَرْضٍ دَفَعَهَا إِلَيْكَ السُّلْطَانُ، فَمَا حَرَثْتَهُ فِيهَا، فَعَلَيْكَ فِيمَا أَخْرَجَ اللهُ مِنْهَا الَّذِي قَاطَعَكَ عَلَيْهِ، وَلَيْسَ عَلى جَمِيعِ مَا أَخْرَجَ اللهُ مِنْهَا الْعُشْرُ، إِنَّمَ ا‌ عَلَيْكَ الْعُشْرُ فِيمَا يَحْصُلُ فِي يَدِكَ بَعْدَ مُقَاسَمَتِهِ لَكَ ».

Ali Biin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Abu Baseer and Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws , they both having said to himasws , ‘This land which its owners tend to plough, what do you see with regards to it?’ So heasws said: ‘Every land which the Sultan (ruling authority) hands over to you (under a farming contract), so whatever you cultivate in it, so upon you would be (to pay) regarding what Allahazwj Brings forth from it (harvest), that which has been your piece of land, and it is not upon the entirety of what Allahazwj Brings forth from it, the one-tenth, but rather, upon you is the one-tenth in what arrives in your hands after the distribution (of your share) to you’.64

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْبَرْقِيِّ، عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنْ أَقَلِّ مَا يَجِبُ فِيهِ الزَّكَاةُ مِنَ الْبُرِّ وَالشَّعِيرِ وَالتَّمْرِ وَالزَّبِيبِ؟ فَقَالَ: « خَمْسَةُ أَوْسَاقٍ بِوَسْقِ النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ». فَقُلْتُ: كَمِ الْوَسْقُ؟ قَالَ: « سِتُّونَ صَاعاً ». قُلْتُ: فَهَلْ عَلَى الْعِنَبِ زَكَاةٌ، أَوْ إِنَّمَا تَجِبُ عَلَيْهِ إِذَا صَيَّرَهُ زَبِيباً؟ قَالَ: « نَعَمْ، إِذَا خَرَصَهُ أَخْرَجَ زَكَاتَهُ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Barqy, from Sa’ad Bin Sa’ad Al Ashary who said,

‘I asked AbuAl-Hassan asws abou t the least what would Obligated theZakāt, from the wheat, and the barley, and the dates, and the raisins. So heasws said: ‘Five Owsaaq by the Wasaq of the Prophetsaww ’. So I said, ‘How much is the Wasaq?’ Heasws said: ‘Sixty Sa’as’. I said, ‘So is thereZakāt upon the grapes, or rather it would be Obligated upon it when it does become a raisin’. Heasws said: ‘Yes, when it is estimated, itsZakāt would be taken out’.65

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُعَاوِيَةَ بْنِ شُرَيْحٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « فِيمَا سَقَتِ السَّمَاءُ وَالْأَنْهَارُ، أَوْ كَانَ بَعْلاً الْعُشْرُ، وَأَمَّا مَا سَقَتِ السَّوَانِي وَالدَّوَالِي، فَنِصْفُ العُشْرِ ». فَقُلْتُ لَهُ: فَالْأَرْضُ تَكُونُ عِنْدَنَا تُسْقى بِالدَّوَالِي، ثُمَّ يَزِيدُ الْمَاءُ، فَتُسْقى سَيْحاً؟ فَقَالَ: « وَإِنَّ ذَا لَيَكُونُ عِنْدَكُمْ كَذلِكَ؟ » قُلْتُ: نَعَمْ، قَالَ: « النِّصْفُ وَالنِّصْفُ، نِصْفٌ بِنِصْفِ الْعُشْرِ، وَنِصْفٌ بِالْعُشْرِ ». فَقُلْتُ: الْأَرْضُ تُسْقى بِالدَّوَالِي، ثُمَّ يَزِيدُ الْمَاءُ، فَتُسْقَى السَّقْيَةَ وَالسَّقْيَتَيْنِ سَيْحاً؟ قَالَ: « وَفِي كَمْ تُسْقَى السَّقْيَةَ وَالسَّقْيَتَيْنِ سَيْحاً؟ ». قُلْتُ: فِي ثَلَاثِينَ لَيْلَةً أَوْ أَرْبَعِينَ لَيْلَةً، وَقَدْ مَضَتْ قَبْلَ ذلِكَ فِي الْأَرْضِ سِتَّةَ أَشْهُرٍ، سَبْعَةَ أَشْهُرٍ. قَالَ: « نِصْفُ الْعُشْرِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Shurayh,

(It has been narrated) from Abu Abdullahasws having said: ‘With regards to whatever is irrigated by the sky and the rivers, or if it was un-watered, is the one-tenth (10%), and as for what the scooping and the buckets irrigate, so it is half of the one-tenth (5%)’. So I said to himasws , ‘But the land which happens to be with us, we irrigate by the buckets, then the water increases, so the rivers irrigate it’. So heasws said: ‘And is that what is happening with you, like that?’ I said, ‘Yes’. Heasws said: ‘The half and the half. Half being with half of the one-tenth, and half being with the one-tenth’.

So I said, ‘The land irrigated by the buckets, then the water increases, so it gets irrigated by the irrigation, and the two irrigations by the canal’ Heasws said: ‘And in how much is the irrigation, of the one irrigation and the two irrigations of the canal?’ I said, ‘In thirty nights, or forty nights, and it has passed before that in the land, six months, seven months’. Heasws said: ‘Half of the one-tenth’.66

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ التَّمْرِ وَالزَّبِيبِ: مَا أَقَلُّ مَا تَجِبُ فِيهِ الزَّكَاةُ؟ فَقَالَ: « خَمْسَةُ أَوْسَاقٍ، وَيُتْرَكُ مِعى فَأْرَةٍ وَأُمُّ جُعْرُورٍ لَايُزَكَّيَانِ وَإِنْ كَثُرَا، وَيُتْرَكُ لِلْحَارِسِ الْعَذْقُ وَالْعَذْقَانِ، وَالْحَارِسُ يَكُونُ فِي النَّخْلِ يَنْظُرُهُ، فَيُتْرَكُ ذلِكَ لِعِيَالِهِ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullahasws about the dates and the raisins, what is the least what would Obligate theZakāt with regards to it?’ So heasws said: ‘Five Owsaaqs, and the Faratin and Umm Jarour (two types) would be left out, not purified (Zakāt not paid), and even if these were numerous; and the bunch and the two bunches would be left for the guard who happens to be among the palm trees watching out, so it would be left for his dependents’. 67

8 - بَابُ أَنَّ الصَّدَقَةَ فِي التَّمْرِ مَرَّةٌ وَاحِدَةٌ‌

Chapter 8 – The charity regarding the dates is for one time (only)

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ وَعُبَيْدِ بْنِ زُرَارَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَيُّمَا رَجُلٍ كَانَ لَهُ حَرْثٌ أَوْ تَمْرَةٌ فَصَدَّقَهَا، فَلَيْسَ عَلَيْهِ فِيهِ شَيْ‌ءٌ وَإِنْ حَالَ عَلَيْهِ الْحَوْلُ عِنْدَهُ، إِلاَّ أَنْ يُحَوِّلَهُ مَالاً، فَإِنْ فَعَلَ ذلِكَ، فَحَالَ عَلَيْهِ الْحَوْلُ عِنْدَهُ، فَعَلَيْهِ أَنْ يُزَكِّيَهُ، وَإِلاَّ فَلَا شَيْ‌ءَ عَلَيْهِ، وَإِنْ ثَبَتَ ذلِكَ أَلْفَ عَامٍ ـ إِذَا كَانَ بِعَيْنِهِ ـ فَإِنَّمَا عَلَيْهِ فِيهِ صَدَقَةُ الْعُشْرِ، فَإِذَا أَدَّاهَا مَرَّةً وَاحِدَةً، فَلَا شَيْ‌ءَ عَلَيْهِ فِيهَا حَتّى يُحَوِّلَهُ مَالاً، وَيَحُولَ عَلَيْهِ الْحَوْلُ وَهُوَ عِنْدَهُ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara and Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘Whichever man who had a farm for him or dates, so he gives charity (Zakāt) of it, so there would be nothing upon him, and even if a year passes by over it, with it in his possession, except if he were to change it to wealth. So if he were to do that, and a year passes by over it being in his possession, then upon him would be that he purifies it (payZakāt) , or else there would be nothing upon him, and even if it were to remain with him for a thousand years, when it was exactly it (in the same form). But rather, upon him with regards to it is the charity (Zakāt) of the one-tenth (10%). So when he pays it one time, so there would be nothing upon him with regards to it until he changes it to wealth, and the year passes by over it while it is in his possession’. 68

9 - بَابُ زَكَاةِ الذَّهَبِ وَالْفِضَّةِ‌

Chapter 9 – Zakāt of the gold and the silver

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ: « فِي كُلِّ مِائَتَيْ دِرْهَمٍ خَمْسَةُ دَرَاهِمَ مِنَ الْفِضَّةِ، وَإِنْ نَقَصَ فَلَيْسَ عَلَيْكَ زَكَاةٌ، وَمِنَ الذَّهَبِ مِنْ كُلِّ عِشْرِينَ دِينَاراً نِصْفُ دِينَارٍ، وَإِنْ نَقَصَ فَلَيْسَ عَلَيْكَ شَيْ‌ءٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘With regards to every two hundred Dirhams there are five Dirhams from silver, and if it is deficient, so there is noZakāt upon you; and from the gold, from every twenty Dinars, half a Dinar, and if it is deficient, so there is nothing upon you’.69

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ رِفَاعَةَ النَّخَّاسِ، قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اللهِعليه‌السلام ، فَقَالَ: إِنِّي رَجُلٌ صَائِغٌ أَعْمَلُ بِيَدِي، وَإِنَّهُ يَجْتَمِعُ عِنْدِيَ الْخَمْسَةُ وَالْعَشَرَةُ فَفِيهَا زَكَاةٌ ؟ فَقَالَ: « إِذَا اجْتَمَعَ مِائَتَا دِرْهَمٍ، فَحَالَ عَلَيْهَا الْحَوْلُ، فَإِنَّ عَلَيْهَا الزَّكَاةَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Rifa’at Al Nakhhas who said,

‘A man asked Abu Abdullahasws , so he said, ‘I am a goldsmith man working with my hands, and there gathers in my possession, the five and the ten (items manufactured). So is thereZakāt regarding it?’ So heasws said: ‘When there gathers two hundred Dirhams, and the year passes by over it, so upon it would be theZakāt’ .70

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ وَعِدَّةٍ مِنْ أَصْحَابِنَا: عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ اللهِعليهما‌السلام ، قَالَا: « لَيْسَ فِيمَا دُونَ الْعِشْرِينَ مِثْقَالاً مِنَ الذَّهَبِ شَيْ‌ءٌ، فَإِذَا كَمَلَتْ عِشْرِينَ مِثْقَالاً، فَفِيهَا نِصْفُ مِثْقَالٍ إِلى أَرْبَعَةٍ وَعِشْرِينَ، فَإِذَا كَمَلَتْ أَرْبَعَةً وَعِشْرِينَ، فَفِيهَا ثَلَاثَةُ أَخْمَاسِ دِينَارٍ إِلى ثَمَانِيَةٍ وَعِشْرِينَ، فَعَلى هذَا الْحِسَابِ كُلَّمَا زَادَ أَرْبَعَةً ».

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba, and a number of our companions,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said: ‘There is nothing (payable) in what is less than twenty Misqaals of gold. So when twenty Misqaals are complete, so half a Misqaal (is payable asZakāt) up to twenty four Misqaals. So when twenty four Misqaals are complete, so there would be three-fifths of a Dinar (payable) up to twenty eight (Misqaals). Thus it would be upon this accounting, every time it increases by four’. (1 Misqaal – 4.25 gms).71

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ أَبِي عُيَيْنَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا جَازَتِ الزَّكَاةُ الْعِشْرِينَ دِينَاراً، فَفِي كُلِّ أَرْبَعَةِ دَنَانِيرَ عُشْرُ دِينَارٍ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Ibn Uyayna,

(It has been narrated) from Abu Abdullahasws having said: ‘When theZakāt exceeds twenty Dinars, so in every four Dinars it would be one-tenth of a Dinar’.72

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الذَّهَبِ: كَمْ فِيهِ مِنَ الزَّكَاةِ؟ فَقَالَ: « إِذَا بَلَغَ قِيمَتُهُ مِائَتَيْ دِرْهَمٍ، فَعَلَيْهِ الزَّكَاةُ ».

Ali Bin Ibrahim, from his father, from hammad, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullahasws about the gold, ‘How muchZakāt is with regards to it?’ Heasws said: ‘When its price reaches two hundred Dirhams, so upon it is theZakāt’ .73

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام : فِي كَمْ وَضَعَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم الزَّكَاةَ؟ فَقَالَ: « فِي كُلِّ مِائَتَيْ دِرْهَمٍ خَمْسَةَ دَرَاهِمَ، فَإِنْ نَقَصَتْ فَلَا زَكَاةَ فِيهَا، وَفِي الذَّهَبِ فِي كُلِّ عِشْرِينَ دِينَاراً نِصْفُ دِينَارٍ، فَإِنْ نَقَصَ فَلَا زَكَاةَ فِيهَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Husayn Bin Bashhar who said,

‘I asked AbuAl-Hassan asws , ‘In how much did Rasool-Allahsaww place theZakāt? ’ So heasws said: ‘In every two hundred Dirham, five Dirhams. So if it is deficient, so there is noZakāt in it; and regarding the gold, so in every twenty Dinars, half a Dinar, but if it is deficient, so there is noZakāt in it’.74

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى جَمِيعاً، عَن ِ‌ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ، قَالَ: سُئِلَ أَبُو عَبْدِ اللهِعليه‌السلام عَنِ الذَّهَبِ وَالْفِضَّةِ: مَا أَقَلُّ مَا يَكُونُ فِيهِ الزَّكَاةُ؟ قَالَ: « مِائَتَا دِرْهَمٍ، وَعِدْلُهَا مِنَ الذَّهَبِ ». قَالَ: وَسَأَلْتُهُ عَنِ النَّيِّفِ الْخَمْسَةِ وَالْعَشَرَةِ؟ قَالَ: « لَيْسَ عَلَيْهِ شَيْ‌ءٌ حَتّى يَبْلُغَ أَرْبَعِينَ، فَيُعْطى مِنْ كُلِّ أَرْبَعِينَ دِرْهَماً دِرْهَمٌ ».

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘Abu Abdullahasws was asked about the gold and the silver, ‘What is the least of what there would happen to beZakāt in it?’ Heasws said: ‘Two hundred Dirhams, and the equivalent of it from the gold’.

And I asked himasws about the small change, the five and the ten. Heasws said: ‘There is nothing upon it until it reaches forty, so you would give from every forty Dirhams, one Dirham’.75

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ، عَنْ يُونُسَ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي إِبْرَاهِيمَعليه‌السلام ، قَالَ: قُلْتُ لَهُ: تِسْعُونَ وَمِائَةُ دِرْهَمٍ وَتِسْعَةَ عَشَرَ دِينَاراً: أَعَلَيْهَا فِي الزَّكَاةِ شَيْ‌ءٌ؟ فَقَالَ: « إِذَا اجْتَمَعَ الذَّهَبُ وَالْفِضَّةُ، فَبَلَغَ ذلِكَ مِائَتَيْ دِرْهَمٍ، فَفِيهَا الزَّكَاةُ؛ لِأَنَّ عَيْنَ الْمَالِ الدَّرَاهِمُ، وَكُلُّ مَا خَلَا الدَّرَاهِمَ مِنْ ذَهَبٍ أَوْ مَتَاعٍ، فَهُوَ عَرْضٌ مَرْدُودٌ ذلِكَ إِلَى الدَّرَاهِمِ فِي الزَّكَاةِ وَالدِّيَاتِ ».

Ali Bin Ibrahim, from his father, from Ismail Bin marrar, from Yunus, from Is’haq Bin Ammar,

(It has been narrated) from Abu Ibrahimasws , said, ‘I said to himasws , ‘One hundred and ninety Dirhams, and nineteen Dinars, is there anyZakāt on it?’ So heasws said: ‘When there gathers the gold and the silver, and that reaches to two hundred Dirhams, so regarding these is theZakāt, because the essence of the wealth is the Dirhams, and everything apart from the Dirhams, from gold or chattels, so it is dealt with by referring that to the Dirhams with regards to theZakāt and the compensations’.76

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللهِ بْنِ هِلَالٍ، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ زَيْدٍ الصَّائِغِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنِّي كُنْتُ فِي قَرْيَةٍ مِنْ قُرى خُرَاسَانَ يُقَالُ لَهَا: بُخَارى، فَرَأَيْتُ فِيهَا دَرَاهِمَ تُعْمَلُ: ثُلُثٌ فِضَّةٌ، وَثُلُث ٌ‌ مِسٌّ، وَثُلُثٌ رَصَاصٌ، وَكَانَتْ تَجُوزُ عِنْدَهُمْ، وَكُنْتُ أَعْمَلُهَا وَأُنْفِقُهَا؟ قَالَ: فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « لَا بَأْسَ بِذلِكَ إِذَا كَانَتْ تَجُوزُ عِنْدَهُمْ ». فَقُلْتُ: أَرَأَيْتَ إِنْ حَالَ عَلَيْهَا الْحَوْلُ وَهِيَ عِنْدِي وَفِيهَا مَا يَجِبُ عَلَيَّ فِيهِ الزَّكَاةُ أُزَكِّيهَا؟ قَالَ: « نَعَمْ، إِنَّمَا هُوَ مَالُكَ ». قُلْتُ: فَإِنْ أَخْرَجْتُهَا إِلى بَلْدَةٍ لَايُنْفَقُ فِيهَا مِثْلُهَا، فَبَقِيَتْ عِنْدِي حَتّى يَحُولَ عَلَيْهَا الْحَوْلُ أُزَكِّيهَا؟ قَالَ: « إِنْ كُنْتَ تَعْرِفُ أَنَّ فِيهَا مِنَ الْفِضَّةِ الْخَالِصَةِ مَا يَجِبُ عَلَيْكَ فِيهَا الزَّكَاةُ، فَزَكِّ مَا كَانَ لَكَ فِيهَا مِنَ الْفِضَّةِ الْخَالِصَةِ، وَدَعْ مَا سِوى ذلِكَ مِنَ الْخَبِيثِ ». قُلْتُ: وَإِنْ كُنْتُ لَا أَعْلَمُ مَا فِيهَا مِنَ الْفِضَّةِ الْخَالِصَةِ، إِلاَّ أَنِّي أَعْلَمُ أَنَّ فِيهَا مَا يَجِبُ فِيهِ الزَّكَاةُ؟ قَالَ: « فَاسْبِكْهَا حَتّى تَخْلُصَ الْفِضَّةُ، وَيَحْتَرِقَ الْخَبِيثُ، ثُمَّ يُزَكّى مَا خَلَصَ مِنَ الْفِضَّةِ لِسَنَةٍ وَاحِدَةٍ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Mhammad Bin Abdullah Bin Hilal, from Al A’ala Bin Razeyn, from Zayd Al Saig who said,

‘I said to Abu Abdullahasws , ‘I was in a town from the towns of Khurasan called Bukhara. So I saw therein Dirham made of a third being of silver and a third being of copper and a third being of lead; and it was allowed in their present, and I used to work with it and spend it’.

He (the narrator) said, ‘So Abu Abdullahasws said: ‘There is no problem with that when it was allowed in their presence’. What is yourasws view if a year passes by over it and it is in my possession, and with regards to it whatZakāt would be Obligated upon me, shall I purify it (payZakāt) ?’ Heasws said: ‘Yes. But rather, it is your wealth’.

I said, ‘Supposing if I take it to a city where it cannot be spent and it remains with me upon the year passes by over it, should I purify it (payZakāt) ?’ Heasws said: ‘If you recognise that therein is pure silver (of an amount) what would Obligate theZakāt upon you with regards to it, so purify it (payZakāt) whatever was for you therein from the pure silver, and leave what is besides that from the impurities’.

I said, ‘And if I do not know what is therein from the pure silver except that I know that there is in it what would Obligate theZakāt with regards to it?’ Heasws said: ‘So cast it until the silver is pure and the impurities burn off, the purify (payZakāt on) whatever is pure from the silver for one year’. 77

10 - بَابُ أَنَّهُ لَيْسَ عَلَى الْحُلِيِّ وَسَبَائِكِ الذَّهَبِ وَنُقَرِ الْفِضَّةِ وَالْجَوْهَرِ زَكَاةٌ‌

Chapter 10 – There is no Zakāt upon the ornaments, and the gold alloys, and the silver carvings and the jewels

1. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنِ ابْنِ مُسْكَانَ، عَنْ مُحَمَّدٍ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْحُلِيِّ: فِيهِ زَكَاةٌ؟ قَالَ: « لَا ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Ibn Muskan, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the ornaments, ‘Is thereZakāt regarding it?’ Heasws said: ‘No’.78

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَن ِ‌ ابْنِ مُسْكَانَ، عَنْ مُحَمَّدٍ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْحُلِيِّ: فِيهِ زَكَاةٌ؟ قَالَ: « لَا ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Ibn Muskan, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the ornaments, ‘Is thereZakāt regarding it?’ Heasws said: ‘No’.79

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْحُلِيِّ: أَيُزَكّى؟ فَقَالَ: « إِذاً لَايَبْقى مِنْهُ شَيْ‌ءٌ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Yaqoub Bin Shuayb who said,

‘I asked Abu Abdullahasws about the ornaments, ‘Should I purify (payZakāt) ?’ So heasws said: ‘Then there would not remain anything from it’.80

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ رِفَاعَةَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام وَسَأَلَهُ بَعْضُهُمْ عَنِ الْحُلِيِّ: فِيهِ زَكَاةٌ؟ فَقَالَ: « لَا، وَلَوْ بَلَغَ مِائَةَ أَلْفٍ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Rifa’at who said,

‘I heard Abu Abdullahasws and one of them have asked himasws about the ornaments whether there isZakāt regarding it. So heasws said: ‘No, and even if it (value) were to reached one hundred thousand’.81

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْن ِ‌ يَقْطِينٍ، عَنْ أَخِيهِ الْحُسَيْنِ، عَنْ عَلِيِّ بْنِ يَقْطِينٍ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنِ الْمَالِ الَّذِي لَايُعْمَلُ بِهِ وَلَايُقَلَّبُ؟ قَالَ: « يَلْزَمُهُ الزَّكَاةُ فِي كُلِّ سَنَةٍ إِلاَّ أَنْ يُسْبَكَ ».

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Bin Yaqteen, from his brother Al Husayn, from Ali Bin Yaqteen who said,

‘I asked AbuAl-Hassan asws abou t the wealth which is not worked with (in business) nor is it changed over. Heasws said: ‘TheZakāt would be imposed upon it during every year, except if he casts it’.82

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « زَكَاةُ الْحُلِيِّ عَارِيَتُهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhmmad, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘TheZakāt of the ornaments is its lending it’.83

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ هَارُونَ بْنِ خَارِجَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: إِنَّ أَخِي يُوسُفَ وُلِّيَ لِهؤُلَاءِ الْقَوْمِ أَعْمَالا ً‌ أَصَابَ فِيهَا أَمْوَالاً كَثِيرَةً، وَإِنَّهُ جَعَلَ تِلْكَ الْأَمْوَالَ حُلِيّاً أَرَادَ أَنْ يَفِرَّ بِهَا مِنَ الزَّكَاةِ: أَعَلَيْهِ الزَّكَاةُ؟

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Haroun Bin Kharjat,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘My brother Yusuf is a custodian for these people, an office bearer, He attained a lot of wealth in it, and he made that wealth into ornaments, intending to flee from theZakāt. Is thereZakāt upon it?’ Heasws said: ‘There is noZakāt upon the ornaments, and whatever he entered upon himself from the loss is his wasting it, and preventing himself of its merit is more than what he fears from theZakāt’ .84

8. حَمَّادُ بْنُ عِيسى، عَنْ حَرِيزٍ، عَنْ عَلِيِّ بْنِ يَقْطِينٍ: عَنْ أَبِي إِبْرَاهِيمَعليه‌السلام ، قَالَ: قُلْتُ لَهُ: إِنَّهُ يَجْتَمِعُ عِنْدِي الشَّيْ‌ءُ، فَيَبْقى نَحْواً مِنْ سَنَةٍ، أَنُزَكِّيهِ ؟ قَالَ: « لَا، كُلُّ مَا لَمْ يَحُلْ عَلَيْهِ عِنْدَكَ الْحَوْلُ، فَلَيْسَ عَلَيْكَ فِيهِ زَكَاةٌ، وَكُلُّ مَا لَمْ يَكُنْ رِكَازاً، فَلَيْسَ عَلَيْكَ فِيهِ شَيْ‌ءٌ ». قَالَ: قُلْتُ: وَمَا الرِّكَازُ؟ قَالَ: « الصَّامِتُ الْمَنْقُوشُ » ثُمَّ قَالَ: « إِذَا أَرَدْتَ ذلِكَ فَاسْبِكْهُ؛ فَإِنَّهُ لَيْسَ فِي سَبَائِكِ الذَّهَبِ وَنِقَارِ الْفِضَّةِ شَيْ‌ءٌ مِنَ الزَّكَاةِ ».

Hammad Bin Isa, from Hareyz, from Ali Bin Yaqteen,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws ), said, ‘I said to himasws , ‘Something has gathered in my possession, and it remained for approximately a year, should we purify it (payZakāt) ?’ Heasws said: ‘No. Everything in your possession which a year has not passed upon, so there is noZakāt in it; and everything what does not happen to be a mineral, so there is nothing upon you’.

He (the narrator) said, ‘And what is the mineral?’ Heasws said: ‘The silent carving’. Then heasws said: ‘Whenever you intend that, so cast it, for there would not be, in your casting of gold and a carving of silver, anything from theZakāt’ .85

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ حَدِيدٍ، عَنْ جَمِيلٍ، عَنْ بَعْضِ أَصْحَابِنَا أَنَّهُ قَالَ: لَيْسَ فِي التِّبْرِ زَكَاةٌ، إِنَّمَا هِيَ عَلَى الدَّنَانِيرِ وَالدَّرَاهِمِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Jameel, from one of our companions that,

‘Heasws said: ‘There is noZakāt upon the gold dust. But rather it (Zakāt) is upon the Dinars and the Dirhams’.86

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنِ ابْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ وَبُكَيْرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « لَيْسَ فِي الْجَوْهَرِ وَأَشْبَاهِهِ زَكَاةٌ وَإِنْ كَثُرَ ».

Ali Bin Ibrahim, from his father, from Hammad, from Ibn Azina, from Zurara and Bukeyr,

(It has been narrated) from Abu Ja’farasws having said: ‘There is notZakāt upon the jewels and it’s like, and even if these were a lot’. 87

11 - بَابُ زَكَاةِ الْمَالِ الْغَائِبِ وَالدَّيْنِ وَالْوَدِيعَةِ‌

Chapter 11 – Zakāt of the hidden wealth, and the debts, and the deposits

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ سَدِيرٍ الصَّيْرَفِيِّ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : مَا تَقُولُ فِي رَجُلٍ كَانَ لَهُ مَالٌ، فَانْطَلَقَ بِهِ، فَدَفَنَهُ فِي مَوْضِعٍ، فَلَمَّا حَالَ عَلَيْهِ الْحَوْلُ، ذَهَبَ لِيُخْرِجَهُ مِنْ مَوْضِعِهِ، فَاحْتَفَرَ الْمَوْضِعَ الَّذِي ظَنَّ أَنَّ الْمَالَ فِيهِ مَدْفُونٌ، فَلَمْ يُصِبْهُ، فَمَكَثَ بَعْدَ ذلِكَ ثَلَاثَ سِنِينَ، ثُمَّ إِنَّهُ احْتَفَرَ الْمَوْضِعَ مِنْ جَوَانِبِهِ كُلِّهِ، فَوَقَعَ عَلَى الْمَالِ بِعَيْنِهِ، كَيْفَ يُزَكِّيهِ؟ قَالَ: « يُزَكِّيهِ لِسَنَةٍ وَاحِدَةٍ، لِأَنَّهُ كَانَ غَائِباً عَنْهُ وَإِنْ كَانَ احْتَبَسَهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Al A’ala Bin Razeyn, from Sadeyr Al Sayrafi who said,

‘I said to Abu Ja’farasws , ‘What are youasws saying regarding a man who used to have wealth for him, so he went and buried it in a place (for safekeeping). So when a year passed by over it, he went to take it out from its place. So he dug the place in which he thought that the wealth was buried in, but could not attain it. So it remained like that for three years. Then he dug the places by all its sides, and he came across the wealth exactly. How should he purify it (payZakāt) ?’ Heasws said: ‘He should purify it (payZakāt) for one year, except it was absent (hidden) from him, and even if he had withheld it’.88

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ رِفَاعَةَ بْنِ مُوسى، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَغِيبُ عَنْهُ مَالُهُ خَمْسَ سِنِينَ، ثُمَّ يَأْتِيهِ، فَلَا يُرَدُّ رَأْسُ الْمَالِ، كَمْ يُزَكِّيهِ؟ قَالَ: « سَنَةً وَاحِدَةً »

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Rifa’at Bin Musa who said,

‘I asked Abu Abdullahasws about the man whose wealth was hidden from him for five years, then it came to him, so he did not reject the capital wealth. How much should he purify (payZakāt on)?’ Heasws said: ‘One year’.89

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ، عَنْ يُونُسَ، عَنْ دُرُسْتَ، عَنْ عُمَرَ بْنِ يَزِيدَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَيْسَ فِي الدَّيْنِ زَكَاةٌ، إِلاَّ أَنْ يَكُونَ صَاحِبُ الدَّيْنِ هُوَ الَّذِي يُؤَخِّرُهُ، فَإِذَا كَانَ لَايَقْدِرُ عَلى أَخْذِهِ، فَلَيْسَ عَلَيْهِ زَكَاةٌ حَتّى يَقْبِضَهُ ».

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Dorost, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘There is noZakāt regarding the debts, except if it so happens that it is the lender who is delaying it. But if he was not able upon taking it, so there is noZakāt upon it until he takes possession of it’.90

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لَهُ الدَّيْنُ عَلَى النَّاسِ يَحْتَبِسُ فِيهِ الزَّكَاةَ؟ قَالَ: « لَيْسَ عَلَيْهِ فِيهِ زَكَاةٌ حَتّى يَقْبِضَهُ، فَإِذَا قَبَضَهُ فَعَلَيْهِ الزَّكَاةُ، وَإِنْ هُوَ طَالَ حَبْسُهُ عَلَى النَّاسِ حَتّى يَتِمَّ لِذلِكَ سِنُونَ، فَلَيْسَ عَلَيْه ِ‌ زَكَاةٌ حَتّى يَخْرُجَ، فَإِذَا هُوَ خَرَجَ، زَكَّاهُ لِعَامِهِ ذلِكَ، وَإِنْ هُوَ كَانَ يَأْخُذُ مِنْهُ قَلِيلاً قَلِيلاً، فَلْيُزَكِّ مَا خَرَجَ مِنْهُ أَوَّلاً فَأَوَّلاً، فَإِنْ كَانَ مَتَاعُهُ وَدَيْنُهُ وَمَالُهُ فِي تِجَارَتِهِ الَّتِي يَتَقَلَّبُ فِيهَا يَوْماً بِيَوْمٍ، يَأْخُذُ وَيُعْطِي وَيَبِيعُ وَيَشْتَرِي، فَهُوَ يُشْبِهُ الْعَيْنَ فِي يَدِهِ، فَعَلَيْهِ الزَّكَاةُ، وَلَايَنْبَغِي لَهُ أَنْ يُغَيِّرَ ذلِكَ إِذَا كَانَ حَالُ مَتَاعِهِ وَمَالِهِ عَلى مَا وَصَفْتُ لَكَ، فَيُؤَخِّرَ الزَّكَاةَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about the man who happens to have the debts upon the people (owing him), ‘Would theZakāt be reckoned in it?’ Heasws said: ‘There is noZakāt upon him with regards to it until he takes possession of it. So when he does take the possession of it, then upon him would be theZakāt; and if its withholding is prolonged by the people until complete years go by, so there would be noZakāt upon him until it comes out (to him). So when it does come, there would beZakāt for that year of his; and if it was so that he had taken a little by little, so let him purify (payZakāt) what comes out from it firstly.

And if it was so that his chattels, and his debts and his wealth were in a business which changes day by day, he takes and he gives, and he sells and he buys, so it would be like the essence in his hand, so theZakāt would be upon him. And it is not befitting for him that he changes that when the state of his chattels and his wealth upon what Iasws have described to you, so he would delay theZakāt’ .91

5. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ مَنْصُورِ بْنِ حَازِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي رَجُلٍ اسْتَقْرَضَ مَالاً، فَحَالَ عَلَيْهِ الْحَوْلُ وَهُوَ عِنْدَهُ. قَالَ: « إِنْ كَانَ الَّذِي أَقْرَضَهُ يُؤَدِّي زَكَاتَهُ، فَلَا زَكَاةَ عَلَيْهِ؛ وَإِنْ كَانَ لَايُؤَدِّي، أَدَّى الْمُسْتَقْرِضُ »

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws regarding a man who borrow some wealth, and a year passes by over it and it is still in his possession. Heasws said: ‘If it was so that then one who lent it to him did pay hisZakāt, so there would be noZakāt upon him; but if it was so that he had not paid, the borrower would pay’.92

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : رَجُلٌ دَفَعَ إِلى رَجُلٍ مَالاً قَرْضاً، عَلى مَنْ زَكَاتُهُ؟ عَلَى الْمُقْرِضِ، أَوْ عَلَى الْمُقْتَرِضِ ؟ قَالَ: « لَا، بَلْ زَكَاتُهَا ـ إِنْ كَانَتْ مَوْضُوعَةً عِنْدَهُ حَوْلاً ـ عَلَى الْمُقْتَرِضِ ». قَالَ: قُلْتُ: فَلَيْسَ عَلَى الْمُقْرِضِ زَكَاتُهَا؟ قَالَ: « لَا يُزَكَّى الْمَالُ مِنْ وَجْهَيْنِ فِي عَامٍ وَاحِدٍ، وَلَيْسَ عَلَى الدَّافِعِ شَيْ‌ءٌ؛ لِأَنَّهُ لَيْسَ فِي يَدِهِ شَيْ‌ءٌ، إِنَّمَا الْمَالُ فِي يَدِ الْآخِذِ، فَمَنْ كَانَ الْمَالُ فِي يَدِهِ زَكَّاهُ ». قَالَ: قُلْتُ: أَفَيُزَكِّي مَالَ غَيْرِهِ مِنْ مَالِهِ؟ فَقَالَ: « إِنَّهُ مَالُهُ مَا دَامَ فِي يَدِهِ، وَلَيْسَ ذلِكَ الْمَالُ لِأَحَدٍ غَيْرِهِ ». ثُمَّ قَالَ: « يَا زُرَارَةُ، أَرَأَيْتَ وَضِيعَةَ ذلِكَ الْمَالِ وَرِبْحَهُ لِمَنْ هُوَ؟ وَعَلى مَنْ ؟ » قُلْتُ: لِلْمُقْتَرِضِ، قَالَ: « فَلَهُ الْفَضْلُ، وَعَلَيْهِ النُّقْصَانُ، وَلَهُ أَنْ يَنْكِحَ، وَيَلْبَسَ مِنْهُ، وَيَأْكُلَ مِنْهُ، وَلَايَنْبَغِي لَهُ أَنْ يُزَكِّيَهُ ؟! بَلْ يُزَكِّيهِ؛ فَإِنَّهُ عَلَيْهِ ».

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara who said,

‘I said to Abu Abdullahasws , ‘A man hands over some wealth to a man on loan upon a stipulation that the (payment of)Zakāt would be upon the lender, or the borrower’. Heasws said: ‘No, but itsZakāt (would be paid) by the one with whom it would be for a year, upon the borrower’. I said, ‘So there is noZakāt upon its lender?’ Heasws said: ‘The wealth would not be purified (Zakāt paid on) from two aspects in one year, and there is nothing upon the one handing over because there is nothing in his hand. But rather, the wealth is in the hand of the one who possesses it. Thus, the one in whose hand is the wealth would purify (payZakāt) ’.

He (the narrator) said, ‘I said, ‘So he would be purifying (payingZakāt) from a wealth other than his own wealth?’ So heasws said: ‘It is his wealth so long as it is in his hands, and that wealth is not for anyone other than him’. Then heasws said: ‘O Zurara! What is your view if that wealth is lost or profited from, for whom would it (the profit) be, and upon whom would be (the loss)?’ I said, ‘The borrower’. Heasws said: ‘So for him is the excess, and upon him is the deficiency, and for him is that he marries, and wears (clothes) from it, and eat from it; and it is not befitting for him that he purifies it, but he has to purify it, for it is upon him’.93

7. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ، عَنْ غَيْرِ وَاحِدٍ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي عَبْدِ اللهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ عَلَيْهِ دَيْنٌ، وَفِي يَدِهِ مَالٌ لِغَيْرِهِ، هَلْ عَلَيْهِ زَكَاةٌ؟ فَقَالَ: « إِذَا كَانَ قَرْضاً، فَحَالَ عَلَيْهِ الْحَوْلُ، فَزَكِّهِ ».

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about a man upon whom are debts and in his hand is wealth of theirs’. Is theZakāt upon him?’ So heasws said: ‘When it was a loan, and a year passes by over it, so he should purify it (payZakāt) ’.94

8. أَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ عَبْدِ الْحَمِيدِ بْنِ سَعْدٍ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنْ رَجُلٍ بَاعَ بَيْعاً إِلى ثَلَاثِ سِنِينَ مِنْ رَجُلٍ مَلِيٍّ بِحَقِّهِ وَمَالِهِ فِي ثِقَةٍ: يُزَكِّي ذلِكَ الْمَالَ فِي كُلِّ سَنَةٍ تَمُرُّ بِهِ، أَوْ يُزَكِّيهِ إِذَا أَخَذَهُ؟ فَقَالَ: « لَا بَلْ يُزَكِّيهِ إِذَا أَخَذَهُ ». قُلْتُ لَهُ: لِكَمْ يُزَكِّيهِ ؟ قَالَ: « لِثَلَاثِ سِنِينَ ».

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Hameed Bin Sa’ad, said,

‘I asked AbuAl-Hassan asws abou t a man who buys goods for up to three years (delayed payment), from a man who trusts his right and his wealth for long period, would he have to purify that wealth every year which passes by, or would he purify it when he takes it. So heasws said: ‘But, he who takes it would purify it (payZakāt) ’. I said to himasws , ‘For how long would he purify it (payZakāt) ?’ Heasws said: ‘Three years’.95

9. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَمَّنْ أَخْبَرَهُ، قَالَ: سَأَلْتُ أَحَدَهُمَاعليهما‌السلام عَنْ رَجُلٍ عَلَيْهِ دَيْنٌ، وَفِي يَدِهِ مَالٌ وَفى بِدَيْنِهِ، وَالْمَالُ لِغَيْرِهِ، هَلْ عَلَيْهِ زَكَاةٌ؟ فَقَالَ: « إِذَا اسْتَقْرَضَ، فَحَالَ عَلَيْهِ الْحَوْلُ، فَزَكَاتُهُ عَلَيْهِ إِذَا كَانَ فِيهِ فَضْلٌ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Sazalat Bin Ayoub, from Aban Bin Usman, from the one who informed him who said,

‘I asked one of the two (5th or 6th Imamasws ) about a man upon whom are debts, and in his hand is wealth to fulfil his debts, and the wealth belongs to someone else. Is thereZakāt upon it?’ So heasws said: ‘When he borrows and a year passes by over it, so theZakāt is upon him, where there was an excess in it’.96

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنْ كَانَ عِنْدَكَ وَدِيعَةٌ تُحَرِّكُهَا، فَعَلَيْكَ الزَّكَاةُ؛ فَإِنْ لَمْ تُحَرِّكْهَا، فَلَيْسَ عَلَيْكَ شَيْ‌ءٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Abdullahasws having said: ‘If there was a deposit with you and you move (use) it, so upon you would be theZakāt. But if you do not move (use) it, so there would be nothing upon you’.97

11. غَيْرُ وَاحِدٍ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، قَالَ: كَتَبْتُ إِلَيْهِ أَسْأَلُهُ عَنْ رَجُلٍ عَلَيْهِ مَهْرُ امْرَأَتِهِ لَاتَطْلُبُهُ مِنْهُ إِمَّا لِرِفْقٍ بِزَوْجِهَا، وَإِمَّا حَيَاءً، فَمَكَثَ بِذلِكَ عَلَى الرَّجُلِ عُمُرَهُ وَعُمُرَهَا: يَجِبُ عَلَيْهِ زَكَاةُ ذلِكَ الْمَهْرِ، أَمْ لَا؟ فَكَتَبَ: « لَا يَجِبُ عَلَيْهِ الزَّكَاةُ إِلاَّ فِي مَالِهِ ».

Someone else from our companions, from Sahl Bin Ziyad, from Ali Bin Mahziyar who said,

‘I wrote to himasws asking himasws about a man upon whom is a dower of his wife, she not seeking it from him, either from kindness with her husband, or from embarrassment. So it remains like that upon the man for his life and her life. Would theZakāt be Obligated upon that dower or not?’ So heasws wrote: ‘TheZakāt would not be Obligated upon him except with regards to his wealth’.98

12. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي الرَّجُلِ يَنْسى، أَوْ يُعَيِّنُ، فَلَا يَزَالُ مَالُهُ دَيْناً، كَيْفَ يَصْنَعُ فِي زَكَاتِهِ؟ قَالَ: « يُزَكِّيهِ، وَلَايُزَكِّي مَا عَلَيْهِ مِنَ الدَّيْنِ؛ إِنَّمَا الزَّكَاةُ عَلى صَاحِب ِ‌ الْمَالِ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ali Bin Al Numan, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws regarding the man who forgets or assists (the borrower) and his wealth does not cease to remain as outstanding debts. How should he deal with hisZakāt? ’ Heasws said: ‘He should purify it (payZakāt) , and he would not pay for what is upon him from the debts. But rather, theZakāt is upon the owner of the wealth’.99

13. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، عَنْ أَبِي جَعْفَرٍعليه‌السلام ؛ وَ ضُرَيْسٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام أَنَّهُمَا قَالَا: « أَيُّمَا رَجُلٍ كَانَ لَهُ مَالٌ مَوْضُوعٌ حَتّى يَحُولَ عَلَيْهِ الْحَوْلُ، فَإِنَّهُ يُزَكِّيهِ؛ وَإِنْ كَانَ عَلَيْهِ مِنَ الدَّيْنِ مِثْلُهُ وَأَكْثَرُ مِنْهُ، فَلْيُزَكِّ مَا فِي يَدِهِ ».

Ali Bin Ibrahim, from his father, from Hammad Bin isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws , and Zureys from Abu Abdullahasws , both having said: ‘Whichever man who has wealth placed for him until a year passes by over it, so he would be purifying it (payingZakāt) ; and even though there may be debts upon him of the likes of it, and more than it. So let him purify (payZakāt) on what is in his hands’. 100

12 - بَابُ أَوْقَاتِ الزَّكَاةِ‌

Chapter 12 – Timings of the Zakāt

1. أَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ مُحَمَّدِ بْنِ حَكِيمٍ، عَنْ خَالِدِ بْنِ الْحَجَّاجِ الْكَرْخِيِّ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الزَّكَاةِ؟ فَقَالَ: « انْظُرْ شَهْراً مِنَ السَّنَةِ، فَانْوِ أَنْ تُؤَدِّيَ زَكَاتَكَ فِيهِ، فَإِذَا دَخَلَ ذلِكَ الشَّهْرُ، فَانْظُرْ مَا نَضَّ ـ يَعْنِي مَا حَصَلَ فِي يَدِكَ مِنْ مَالِكَ ـ فَزَكِّهِ، فَإِذَا حَالَ الْحَوْلُ مِنَ الشَّهْرِ الَّذِي زَكَّيْتَ فِيهِ، فَاسْتَقْبِلْ بِمِثْلِ مَا صَنَعْتَ، لَيْسَ عَلَيْكَ أَكْثَرُ مِنْهُ ».

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Muhammad Bin Hakeym, from Khalid Bin AlHajja j Al Karkhy who said,

‘I asked Abu Abdullahasws about theZakāt, so heasws said: ‘Look at a month from the year and intend that you would be paying yourZakāt during it. So when that month comes up, so look at what is in your hands from your wealth, and purify it (payZakāt) . So when the year passes by from the month in which you purified (paidZakāt) , so face it with the likes of what you did. There is nothing more upon you than it’.101

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: هَلْ لِلزَّكَاةِ وَقْتٌ مَعْلُومٌ تُعْطى فِيهِ؟ فَقَالَ: « إِنَّ ذلِكَ لَيَخْتَلِفُ فِي إِصَابَةِ الرَّجُلِ الْمَالَ، وَأَمَّا الْفِطْرَةُ فَإِنَّهَا مَعْلُومَةٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, raising it, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘Is there a known time for theZakāt to be given during it?’ So heasws said: ‘That is different (based upon) the attain of the wealth by the man; and as forAl-Fitra, so it is known (time)’.102

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ يُونُسَ بْنِ يَعْقُوبَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : زَكَاتِي تَحِلُّ عَلَيَّ فِي شَهْرٍ، أَيَصْلُحُ لِي أَنْ أَحْبِسَ مِنْهَا شَيْئاً مَخَافَةَ أَنْ يَجِيئَنِي مَنْ يَسْأَلُنِي؟ فَقَالَ: « إِذَا حَالَ الْحَوْلُ، فَأَخْرِجْهَا مِنْ مَالِكَ، لَاتَخْلُطْهَا بِشَيْ‌ءٍ، ثُمَّ أَعْطِهَا كَيْفَ شِئْتَ ». قَالَ: قُلْتُ: فَإِنْ أَنَا كَتَبْتُهَا وَأَثْبَتُّهَا، يَسْتَقِيمُ لِي؟ قَالَ: « لَا يَضُرُّكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Yunus Bin Yaqoub who said,

‘I said to Abu Abdullahasws , ‘MyZakāt is resolved upon me in a particular month. Would it be correct for me that I withhold something from it, fearing that there might be someone coming over asking me for it?’ So heasws said ‘When the year passes by, so extract it from your wealth, not mixing it with anything (else). Then give it however you so desire to’.

He (the narrator) said, ‘I said, ‘Supposing I write it out and affirm it to be correct for me?’ Heasws said: ‘It would not harm you’.103

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ، عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ: عَنْ أَبِي الْحَسَنِ الرِّضَاعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ تَحِلُّ عَلَيْهِ الزَّكَاةُ فِي السَّنَةِ فِي ثَلَاثَةِ أَوْقَاتٍ: أَيُؤَخِّرُهَا حَتّى يَدْفَعَهَا فِي وَقْتٍ وَاحِدٍ؟ فَقَالَ: « مَتى حَلَّتْ أَخْرَجَهَا ». وَعَنِ الزَّكَاةِ فِي الْحِنْطَةِ وَالشَّعِيرِ وَالتَّمْرِ وَالزَّبِيبِ، مَتى تَجِبُ عَلى صَاحِبِهَا؟ قَالَ: « إِذَا مَا صَرَمَ، وَإِذَا مَا خَرَصَ ».

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Khalid Al Barqy, from Sa’ad Bin Sa’ad Al Ashary,

(It has been narrated) from AbuAl-Hassan Al-Reza asws , said, ‘I asked about the man, theZakāt being determined upon him during the year in three timings. Can he delay it until he hands it over during one time?’ So heasws said: ‘When it is determined, he should extract it’.

And about theZakāt regarding the wheat, and the barley, and the dates, and the raisins, ‘When would it be Obligated upon its owner?’ Heasws said: ‘When he cuts it (harvests), and when he evaluates it’.104

5. وَعَنْهُ، عَنْ مُحَمَّدِ بْنِ حَمْزَةَ، عَنِ الْأَصْبَهَانِيِّ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : يَكُونُ لِي عَلَى الرَّجُلِ مَالٌ، فَأَقْبِضُهُ مِنْهُ، مَتى أُزَكِّيهِ ؟ قَالَ: « إِذَا قَبَضْتَهُ، فَزَكِّهِ ». قُلْتُ: فَإِنِّي أَقْبِضُ بَعْضَهُ فِي صَدْرِ السَّنَةِ، وَبَعْضَهُ بَعْدَ ذلِكَ؟ قَالَ: فَتَبَسَّمَ، ثُمَّ قَالَ: « مَا أَحْسَنَ مَا دَخَلْتَ فِيهَا » ثُمَّ قَالَ: « مَا قَبَضْتَهُ مِنْهُ فِي السِّتَّةِ الْأَشْهُرِ الْأُولى، فَزَكِّهِ لِسَنَتِهِ، وَمَا قَبَضْتَهُ بَعْدُ فِي السِّتَّةِ الْأَشْهُرِ الْأَخِيرَةِ، فَاسْتَقْبِلْ بِهِ فِي السَّنَةِ الْمُسْتَقْبَلَةِ، وَكَذلِكَ إِذَا اسْتَفَدْتَ مَالاً مُنْقَطِعاً فِي السَّنَةِ كُلِّهَا، فَمَا اسْتَفَدْتَ مِنْهُ فِي أَوَّلِ السَّنَةِ إِلى سِتَّةِ أَشْهُرٍ، فَزَكِّهِ فِي عَامِكَ ذلِكَ كُلِّهِ، وَمَا اسْتَفَدْتَ بَعْدَ ذلِكَ، فَاسْتَقْبِلْ بِهِ السَّنَةَ الْمُسْتَقْبَلَةَ ».

From him, from Muhammad Bin Hamza, from Al Isfahany who said,

‘I said to Abu Abdullahasws , ‘There happened to be some wealth for me upon the man, and I took possession from him. When should I purify it (payZakāt) ?’ Heasws said: ‘When you take possession of it, so purify it (payZakāt) ’. I said, ‘Supposing I take possession of some of it in the middle of the year, and some of it after that?’ So heasws smiled, then said: ‘How wonderful is what you are involved in’.

Then heasws said: ‘Whatever you take possession from him during the first six months, so purify it (payZakāt) for its year, and whatever you take possession of afterwards during the last six months, so face with it during the next year; and similar to that is when you benefit with wealth piece-meal during the year, all of it. So whatever you benefit from during the first six months, so purify it (payZakāt) in that year of yours, all of it; and whatever you benefit after that, so face with it the next year’.105

6. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ مُحَمَّدِ بْنِ يَحْيى، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يَكُونُ نِصْفُ مَالِهِ عَيْناً وَنِصْفُهُ دَيْناً، فَتَحِلُّ عَلَيْهِ الزَّكَاةُ؟ قَالَ: « يُزَكِّي الْعَيْنَ، وَيَدَعُ الدَّيْنَ ». قُلْتُ: فَإِنَّهُ اقْتَضَاهُ بَعْدَ سِتَّةِ أَشْهُرٍ؟ قَالَ: « يُزَكِّيهِ حِينَ اقْتَضَاهُ ». قُلْتُ: فَإِنْ هُوَ حَالَ عَلَيْهِ الْحَوْلُ، وَحَلَّ الشَّهْرُ الَّذِي كَانَ يُزَكِّي فِيهِ، وَقَدْ أَتى لِنِصْفِ مَالِهِ سَنَةٌ، وَلِنِصْفِهِ الْآخَرِ سِتَّةُ أَشْهُرٍ؟ قَالَ: « يُزَكِّي الَّذِي مَرَّتْ عَلَيْهِ سَنَةٌ، وَيَدَعُ الْآخَرَ حَتّى تَمُرَّ عَلَيْهِ سَنَتُهُ ». قُلْتُ: فَإِنِ اشْتَهى أَنْ يُزَكِّيَ ذلِكَ؟ قَالَ: « مَا أَحْسَنَ ذلِكَ! ».

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muhammad Bin Yahya, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about a man whose half wealth happens to be in front of his eyes and half of it as debts outstanding. So theZakāt becomes due upon him. Heasws said: ‘He should purify (payZakāt) on the cash and leave the outstanding debts’. I said, ‘Supposing it becomes due after six months?’ Heasws said: ‘He should purify it when it becomes due’.

I said, ‘Supposing a year passes by upon him and the month during which he paysZakāt comes up, and for half his wealth there has been a year, and for the other half it has been six months?’ Heasws said: ‘He should purify that upon which a year has passed by, and leave the other (half) until a year passes by upon it’. I said, ‘Supposing he desires to purify (payZakāt on) that?’ Heasws said: ‘How wonderful that is!’106

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : أَنَّهُ قَالَ فِي الرَّجُلِ يُخْرِجُ زَكَاتَهُ، فَيَقْسِمُ بَعْضَهَا، وَيُبْقِي بَعْضَهَا يَلْتَمِسُ بِهَا الْمَوْضِعَ، فَيَكُونُ مِنْ أَوَّلِهِ إِلى آخِرِهِ ثَلَاثَةُ أَشْهُرٍ، قَالَ: « لَا بَأْسَ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said regarding the man who extracts hisZakāt, so he distributes some of it and there remains some of it, seeking the placing of it. So it happens from its beginning up to its end (distribution), three months, heasws said: ‘There is no problem’.107

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ عُمَرَ بْنِ يَزِيدَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : الرَّجُلُ يَكُونُ عِنْدَهُ الْمَالُ، أَيُزَكِّيهِ إِذَا مَضى نِصْفُ السَّنَةِ؟ قَالَ: « لَا، وَلكِنْ حَتّى يَحُولَ عَلَيْهِ الْحَوْلُ وَيَحِلَّ عَلَيْهِ؛ إِنَّهُ لَيْسَ لِأَحَدٍ أَنْ يُصَلِّيَ صَلَاةً إِلاَّ لِوَقْتِهَا، وَكَذلِكَ الزَّكَاةُ، وَلَايَصُومُ أَحَدٌ شَهْرَ رَمَضَانَ إِلاَّ فِي شَهْرِهِ إِلاَّ قَضَاءً، وَكُلُّ فَرِيضَةٍ إِنَّمَا تُؤَدّى إِذَا حَلَّتْ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Umar Bin Yazeed who said,

‘I said to Abu Abdullahasws , ‘The man happens to have some wealth in his possession, can he purify it (payZakāt) when half the year passes by?’ Heasws said: ‘No, but until the year passes by over it, and it becomes due upon him. It is not for anyone that he praysSalāt except in its timing, and similar to that is theZakāt; and no one can Fast for a Month of Ramazan except during its Month, except for paying back the outstanding Fast; and every Obligation, but rather, is rendered when due’.108

9. حَمَّادُ بْنُ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : أَيُزَكِّي الرَّجُلُ مَالَهُ إِذَا مَضى ثُلُثُ السَّنَةِ؟ قَالَ: « لَا، أَيُصَلِّي الْأُولى قَبْلَ الزَّوَالِ؟ ».

Hammad Bin Isa, from Hareyz, from Zurara who said,

‘I said to Abu Ja’farasws , ‘Can the man purify his wealth (payZakāt) when a third of the year passes by?’ Heasws said: ‘No. Can one pray the first (Al-Zohr) Salāt before the midday?’

وَقَدْ رُوِيَ أَيْضاً: « أَنَّهُ يَجُوزُ ـ إِذَا أَتَاهُ مَنْ يَصْلُحُ لَهُ الزَّكَاةُ ـ أَنْ يُعَجِّلَ لَهُ قَبْلَ وَقْتِ الزَّكَاةِ إِلاَّ أَنَّهُ يَضْمَنُهَا، إِذَا جَاءَ وَقْتُ الزَّكَاةِ وَقَدْ أَيْسَرَ الْمُعْطى أَوِ ارْتَدَّ، أَعَادَ الزَّكَاةَ ».

And it has been reported as well that heasws allowed it when he gives theZakāt to the one whom it is correct for, that he can hasten it for him before the due time forZakāt, except that he would be responsible when the due time for theZakāt comes up and the recipient has become affluent or turned apostate (not deserving anymore), he would have to repeat theZakāt’ . 109

13 - بَابٌ

Chapter 13 – A Chapter

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « بَاعَ أَبِي أَرْضاً مِنْ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ بِمَالٍ، فَاشْتَرَطَ فِي بَيْعِهِ أَنْ يُزَكِّيَ هذَا الْمَالَ مِنْ عِنْدِهِ لِسِتِّ سِنِينَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was sold a land by Suleyman Bin Abdul Malik for cash, so heasws stipulated in his sale that he would pay the dueZakāt on this wealth from him for six years’.110

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « بَاعَ أَبِي مِنْ هِشَامِ بْنِ عَبْدِ الْمَلِكِ أَرْضاً لَهُ بِكَذَا وَكَذَا أَلْفَ دِينَارٍ، وَاشْتَرَطَ عَلَيْهِ زَكَاةَ ذلِكَ الْمَالِ عَشْرَ سِنِينَ، وَإِنَّمَا فَعَلَ ذلِكَ لِأَنَّ هِشَاماً كَانَ هُوَ الْوَالِيَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin mahboub, from Abdullah bbin Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘Myasws fatherasws was sold from Hisham Bin Abdul Malik a land of his for such and such thousand Dinars, and heasws stipulated upon him theZakāt of that wealth for ten years, and rather heasws did that because Hisham, he was the governor’. 111

14 - بَابُ الْمَالِ الَّذِي لَايَحُولُ عَلَيْهِ الْحَوْلُ فِي يَدِ صَاحِبِهِ‌

Chapter 14 – The wealth on which a year has not passed upon in the hand of its owner

1. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: سَأَلْتُ أَبَا إِبْرَاهِيمَعليه‌السلام عَنِ الرَّجُلِ يَكُونُ لَهُ الْوُلْدُ، فَيَغِيبُ بَعْضُ وُلْدِهِ، فَلَا يَدْرِي أَيْنَ هُوَ؟ وَمَاتَ الرَّجُلُ، فَكَيْفَ يُصْنَعُ بِمِيرَاثِ الْغَائِبِ مِنْ أَبِيهِ؟ قَالَ: « يُعْزَلُ حَتّى يَجِي‌ءَ ». قُلْتُ: فَعَلى مَالِهِ زَكَاةٌ؟ فَقَالَ: « لَا، حَتّى يَجِي‌ءَ » قُلْتُ: فَإِذَا هُوَ جَاءَ أَيُزَكِّيهِ؟ فَقَالَ: « لَا، حَتّى يَحُولَ عَلَيْهِ الْحَوْلُ فِي يَدِهِ ».

Muhammad in Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘I asked Abu Ibrahimasws about the man who happens to have children for him, so one of his children is absent, and he does not know where he is, and the man dies. So how would one deal with the inheritance of the absentee from his father?’

Heasws said: ‘It would be isolated until he comes over’. I said, ‘So, upon his wealth would be theZakāt? ’ So heasws said: ‘No, until he comes over’. I said, ‘So when he does come over he would purify (payZakāt) ?’ So heasws said: ‘No, until a year passes by over it, being it in his hand’.112

2. وَبِهذَا الْإِسْنَادِ، عَنْ صَفْوَانَ، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ مُحَمَّدٍ الْحَلَبِيِّ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يُفِيدُ الْمَالَ؟ قَالَ: « لَا يُزَكِّيهِ حَتّى يَحُولَ عَلَيْهِ الْحَوْلُ ».

And by this chain, from Safwan, from Abdullah Bin Muskan, from Muhammad Al Halby who said,

‘I asked Abu Abdullahasws about the man who benefits the wealth, said: ‘He would not purify it (payZakāt) until a year passes by over it’.113

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ رَجُلٍ كَانَ لَهُ مَالٌ مَوْضُوعٌ، حَتّى إِذَا كَانَ قَرِيباً مِنْ رَأْسِ الْحَوْلِ، أَنْفَقَهُ قَبْلَ أَنْ يَحُولَ عَلَيْهِ، أَعَلَيْهِ صَدَقَةٌ؟ قَالَ: « لَا ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about a man who had some wealth for him, deposited, until when it was the head of the year, he spends it before a year passes by over it. Is charity (Zakāt) upon him?’ Heasws said: ‘No’.114

4. عَنْهُ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزِ بْنِ عَبْدِ اللهِ، عَنْ زُرَارَةَ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : رَجُلٌ كَانَ عِنْدَهُ مِائَتَا دِرْهَمٍ غَيْرَ دِرْهَمٍ أَحَدَ عَشَرَ شَهْراً، ثُمَّ أَصَابَ دِرْهَماً بَعْدَ ذلِكَ فِي الشَّهْرِ الثَّانِي عَشَرَ، فَكَمَلَتْ عِنْدَهُ مِائَتَا دِرْهَمٍ، أَعَلَيْهِ زَكَاتُهَا؟ قَالَ: «لَا، حَتّى يَحُولَ عَلَيْهِ الْحَوْلُ، وَهِيَ مِائَتَا دِرْهَمٍ، فَإِنْ كَانَتْ مِائَةً وَخَمْسِينَ دِرْهَماً، فَأَصَابَ خَمْسِينَ بَعْدَ أَنْ يَمْضِيَ شَهْرٌ، فَلَا زَكَاةَ عَلَيْهِ حَتّى يَحُولَ عَلَى الْمِائَتَيْنِ الْحَوْلُ ». قُلْتُ لَهُ: فَإِنْ كَانَتْ عِنْدَهُ مِائَتَا دِرْهَمٍ غَيْرَ دِرْهَمٍ، فَمَضى عَلَيْهَا أَيَّامٌ قَبْلَ أَنْ يَنْقَضِيَ الشَّهْرُ، ثُمَّ أَصَابَ دِرْهَماً، فَأَتى عَلَى الدَّرَاهِمِ مَعَ الدِّرْهَمِ حَوْلٌ، أَعَلَيْهِ زَكَاةٌ؟ قَالَ: «نَعَمْ، وَإِنْ لَمْ يَمْضِ عَلَيْهَا جَمِيعاً الْحَوْلُ، فَلَا شَيْ‌ءَ عَلَيْهِ فِيهَا».

قَالَ: وَقَالَ زُرَارَةُ وَمُحَمَّدُ بْنُ مُسْلِمٍ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « أَيُّمَا رَجُلٍ كَانَ لَهُ مَالٌ، وَحَالَ عَلَيْهِ الْحَوْلُ، فَإِنَّهُ يُزَكِّيهِ ». قُلْتُ لَهُ: فَإِنْ هُوَ وَهَبَهُ قَبْلَ حَلِّهِ بِشَهْرٍ أَوْ بِيَوْمٍ ؟ قَالَ: « لَيْسَ عَلَيْهِ شَيْ‌ءٌ أَبَداً ». قَالَ: وَقَالَ زُرَارَةُ، عَنْهُعليه‌السلام أَنَّهُ قَالَ: « إِنَّمَا هذَا بِمَنْزِلَةِ رَجُلٍ أَفْطَرَ فِي شَهْرِ رَمَضَانَ يَوْماً فِي إِقَامَتِهِ، ثُمَّ خَرَجَ فِي آخِرِ النَّهَارِ فِي سَفَرٍ، فَأَرَادَ بِسَفَرِهِ ذلِكَ إِبْطَالَ الْكَفَّارَةِ الَّتِي وَجَبَتْ عَلَيْهِ » وَقَالَ: « إِنَّهُ حِينَ رَأَى الْهِلَالَ الثَّانِيَ عَشَرَ، وَجَبَتْ عَلَيْهِ الزَّكَاةُ، وَلكِنَّهُ لَوْ كَانَ وَهَبَهَا قَبْلَ ذلِكَ لَجَازَ، وَلَمْ يَكُنْ عَلَيْهِ شَيْ‌ءٌ، بِمَنْزِلَةِ مَنْ خَرَجَ ثُمَّ أَفْطَرَ، إِنَّمَا لَايَمْنَعُ مَا حَالَ عَلَيْهِ، فَأَمَّا مَا لَمْ يَحُلْ فَلَهُ مَنْعُهُ، وَلَا يَحِلّ ُ‌ لَهُ مَنْعُ مَالِ غَيْرِهِ فِيمَا قَدْ حَلَّ عَلَيْهِ ».

قَالَ زُرَارَةُ: وَقُلْتُ لَهُ: رَجُلٌ كَانَتْ لَهُ مِائَتَا دِرْهَمٍ، فَوَهَبَهَا لِبَعْضِ إِخْوَانِهِ أَوْ وُلْدِهِ أَوْ أَهْلِهِ فِرَاراً بِهَا مِنَ الزَّكَاةِ، فَعَلَ ذلِكَ قَبْلَ حَلِّهَا بِشَهْرٍ ؟ فَقَالَ: « إِذَا دَخَلَ الشَّهْرُ الثَّانِيَ عَشَرَ، فَقَدْ حَالَ عَلَيْهَا الْحَوْلُ، وَوَجَبَتْ عَلَيْهِ فِيهَا الزَّكَاةُ ». قُلْتُ لَهُ: فَإِنْ أَحْدَثَ فِيهَا قَبْلَ الْحَوْلِ؟ قَالَ: « جَائِزٌ ذلِكَ لَهُ ». قُلْتُ: إِنَّهُ فَرَّ بِهَا مِنَ الزَّكَاةِ؟ قَالَ: « مَا أَدْخَلَ عَلى نَفْسِهِ أَعْظَمُ مِمَّا مَنَعَ مِنْ زَكَاتِهَا ». فَقُلْتُ لَهُ: إِنَّهُ يَقْدِرُ عَلَيْهَا. قَالَ: فَقَالَ: « وَمَا عِلْمُهُ أَنَّهُ يَقْدِرُ عَلَيْهَا، وَقَدْ خَرَجَتْ مِنْ مِلْكِهِ » قُلْتُ: فَإِنَّهُ دَفَعَهَا إِلَيْهِ عَلى شَرْطٍ. فَقَالَ: « إِنَّهُ إِذَا سَمَّاهَا هِبَةً جَازَتِ الْهِبَةُ، وَسَقَطَ الشَّرْطُ، وَضَمِنَ الزَّكَاةَ ». قُلْتُ لَهُ: وَكَيْفَ يَسْقُطُ الشَّرْطُ، وَتَمْضِي الْهِبَةُ، وَيَضْمَنُ الزَّكَاةَ؟ فَقَالَ: « هذَا شَرْطٌ فَاسِدٌ، وَالْهِبَةُ الْمَضْمُونَةُ مَاضِيَةٌ، وَالزَّكَاةُ لَهُ لَازِمَةٌ عُقُوبَةً لَهُ ». ثُمَّ قَالَ: « إِنَّمَا ذلِكَ لَهُ إِذَا اشْتَرى بِهَا دَاراً، أَوْ أَرْضاً، أَوْ مَتَاعاً ». ثُمَّ قَالَ زُرَارَةُ: قُلْتُ لَهُ: إِنَّ أَبَاكَ قَالَ لِي: « مَنْ فَرَّ بِهَا مِنَ الزَّكَاةِ، فَعَلَيْهِ أَنْ يُؤَدِّيَهَا ». قَالَ: « صَدَقَ أَبِي، عَلَيْهِ أَنْ يُؤَدِّيَ مَا وَجَبَ عَلَيْهِ، وَمَا لَم ْ‌ يَجِبْ عَلَيْهِ، فَلَا شَيْ‌ءَ عَلَيْهِ فِيهِ ». ثُمَّ قَالَ: « أَرَأَيْتَ، لَوْ أَنَّ رَجُلاً أُغْمِيَ عَلَيْهِ يَوْماً، ثُمَّ مَاتَ، فَذَهَبَتْ صَلَاتُهُ، أَكَانَ عَلَيْهِ ـ وَقَدْ مَاتَ ـ أَنْ يُؤَدِّيَهَا؟ » قُلْتُ: لَا، إِلاَّ أَنْ يَكُونَ أَفَاقَ مِنْ يَوْمِهِ. ثُمَّ قَالَ: « لَوْ أَنَّ رَجُلاً مَرِضَ فِي شَهْرِ رَمَضَانَ، ثُمَّ مَاتَ فِيهِ، أَكَانَ يُصَامُ عَنْهُ؟ » قُلْتُ: لَا، قَالَ: « فَكَذلِكَ الرَّجُلُ، لَايُؤَدِّي عَنْ مَالِهِ إِلاَّ مَا حَالَ عَلَيْهِ الْحَوْلُ ».

From him, from his father, from Hammad Bin Isa, from Hareyz Bin Abdullah, from Zurara who said,

‘I said to Abu Ja’farasws , ‘A man has two hundred Dirhams apart from one Dirham (199) for ten months. The he attains one Dirham after that during the twelfth month, thus completing two hundred Dirhams with him. Is itsZakāt upon him?’ Heasws said: ‘No, until there passes by a year over it, and it is two hundred Dirhams. So if it was one hundred and fifty Dirham, and he attains fifty after the passing of a month, so there would be noZakāt upon him until there passes by a year upon the two hundred’. I said, ‘Supposing there were two hundred Dirhams with him apart from one, and days pass by over it before the passing of the month. Then he attains one Dirham, so there come up the Dirhams, along with the one Dirham, a year over it. Would theZakāt be upon him?’ Heasws said: ‘Yes, and if the year does not pass over the whole, so there would be nothing upon him’.

He (Hareyz) said, ‘And Zurara said, and Muhammad Bin Muslim, ‘Abu Abdullahasws said: ‘Whichever man has wealth for him and the year passes by over it, so he should purify it (payZakāt) ’. I said to himasws , ‘Supposing he gifts it before its due day, by a month or by a day?’ Heasws said: ‘There would be nothing upon him, ever!’

He (Hareyz) said, ‘And Zurara said from himasws that heasws said: ‘But rather, this is at the status of a man who breaks (does not Fast) during a Month of Ramazan by one day during his stay, then he goes out at the end of the day in a journey, intending by that journey of his, invalidation of the expiation which would be Obligated upon him’.

And heasws said: ‘He, when he sees the crescent of the twelfth month, theZakāt would be Obligated upon him, but if he were to gift it before that, it is allowed, and there be nothing upon him, being at the status of the one who goes out, then breaks (does not Fast). But rather, he cannot prevent what a year has passed upon, but as for what a year has not passed upon, so it is for him to prevent, and it is not Permissible for him to prevent the wealth of others with regards to what a year has passed upon it’.

Zurara said, ‘And I said to himasws , ‘A man who has two hundred Dirhams for him, so he gifts it to one of his brothers, or his children, or his wife, (in order) to flee from theZakāt by it. He does that before its due date by a month’. So heasws said: ‘When the twelfth month comes by, so a year has passed over it and theZakāt is Obligated upon him with regards to it’. I said, ‘Supposing he does something new in it before the year’. Heasws said: ‘That is allowed for him’. I said, ‘He is fleeing from theZakāt by it’. Heasws said: ‘What he has entered upon himself is more grievous than what he prevented from itsZakāt’ .

So I said to himasws , ‘He is able upon it (getting it back)’. So heasws said: ‘And what is his knowledge that he is able upon it, and it has gone out from his ownership?’ I said, ‘but he could hand it over to him upon a stipulation (that he would get it back)’. So heasws said: ‘When he named it as a gift, the gift is allowed, and the stipulation drops (becomes invalidated), and theZakāt is ensured’. I said to himasws , ‘And how come the stipulation drops (becomes invalid), and the gift proceeds, and theZakāt is ensured?’ So heasws said: ‘This is an invalid stipulation, and the gift is ensured, having passed, and theZakāt is necessary for him as a punishment for him’.

Then heasws said: ‘But rather that is for him when he buys a house with it, or a land, or chattels’.

Then Zurara said, ‘I said to himasws , ‘Yourasws fatherasws said to me: ‘The one who flees from theZakāt by it, so upon him is that he pays it’. Heasws said: ‘Myasws fatherasws spoke the truth, that he should pay whatever is Obligated upon him, and whatever is not Obligated upon him, so there is nothing upon him with regards to it’.

Then heasws said ‘What is your view if a man were to have fainting upon him one day, then he dies, so hisSalāt would have gone (missed out on), would it be upon him to pay it back and he has died?’ I said, ‘No, unless he happens to be awake from his day’.

Then heasws said: ‘If a man was sick during a Month of Ramazan, then dies during it, would Fasting be done on his behalf?’ I said, ‘No’. Heasws said: ‘So similar to that is the man who does not pay from his wealth except what a year has passed over it’.115

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ، عَنْ يُونُسَ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي إِبْرَاهِيمَعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ وَرِثَ مَالاً وَالرَّجُلُ غَائِبٌ، هَلْ عَلَيْهِ زَكَاةٌ؟ قَالَ: « لَا، حَتّى يَقْدَمَ ». قُلْتُ: أَيُزَكِّيهِ حِينَ يَقْدَمُ؟ قَالَ: « لَا، حَتّى يَحُولَ عَلَيْهِ الْحَوْلُ وَهُوَ عِنْدَهُ ».

Ali Bin Ibrahim, from his father, from Ismail Bin marrar, from Yunus, from Is’haq Bin Ammar,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws ), said, ‘I asked himasws about a man who inherited some wealth, and the man was absent, ‘Would there beZakāt upon him?’ Heasws said: ‘No, until he comes back’. I said, ‘Would he purify when he comes back?’ Heasws said: ‘No, until a year has passed over it and it is in his possession’.116