Alhassanain(p) Network for Heritage and Islamic Thought

كِتَابُ الزَّكَاةِ

THE BOOK OF ZAKĀT (2)

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.

15 - بَابُ مَا يَسْتَفِيدُ الرَّجُلُ مِنَ الْمَالِ بَعْدَ أَنْ يُزَكِّيَ مَا عِنْدَهُ مِنَ الْمَالِ‌

Chapter 15 – What the man benefits from the wealth after having purified (paid Zakāt) on what was with him from the wealth

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ؛ وَالْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ جَمِيعاً، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنْ أَبَانٍ، عَنْ شُعَيْبٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « كُلُّ شَيْ‌ءٍ جَرَّ عَلَيْكَ الْمَالَ، فَزَكِّهِ؛ وَكُلُّ شَيْ‌ءٍ وَرِثْتَهُ، أَوْ وُهِبَ لَكَ، فَاسْتَقْبِلْ بِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Al Husayn Bin Muhammad, from Moalla Bin Muhammad, altogether from Al Hassan Bin Ali Al Washa, from Aban, from Shuayb who said,

‘Abu Abdullahasws said: ‘Every thing from the wealth which flows upon you, so purify it (payZakāt) , and everything you inherit or is gifted to you, so face the next year with it’.1

2. عَلِيُّ بْنُ مُحَمَّدٍ، عَنِ ابْنِ جُمْهُورٍ، عَنْ أَبِيهِ، عَنْ يُونُسَ، عَنْ عَبْدِ الْحَمِيدِ بْنِ عَوَّاضٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام قَالَ فِي الرَّجُلِ يَكُونُ عِنْدَهُ الْمَالُ، فَيَحُولُ عَلَيْهِ الْحَوْلُ، ثُمَّ يُصِيبُ مَالاً آخَرَ قَبْلَ أَنْ يَحُولَ عَلَى الْمَالِ الْحَوْلُ، قَالَ: « إِذَا حَالَ عَلَى الْمَالِ الْأَوَّلِ الْحَوْلُ، زَكَّاهُمَا جَمِيعاً ».

Ali bin Muhammad, from Ibn Jamhour, from his father, from Yunus, from Abdul Hameed Bin Awwaz,

(It has been narrated) from Abu Abdullahasws having said regarding the man who happens to have some wealth with him, and a year passes by over it. Then he attains other wealth before a year passes by upon the former wealth. Heasws said: ‘When a year passes by upon the former wealth, he should purify (payZakāt) the whole of it’. 2

16 - بَابُ الرَّجُلِ يَشْتَرِي الْمَتَاعَ فَيَكْسُدُ عَلَيْهِ وَالْمُضَارَبَةِ‌

Chapter 16 – A man buys goods so it becomes un-saleable upon him, and the speculation

1. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ مَنْصُورِ بْنِ حَازِمٍ، عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي رَجُلٍ اشْتَرى مَتَاعاً، فَكَسَدَ عَلَيْهِ مَتَاعُهُ، وَقَدْ كَانَ زَكّى مَالَهُ قَبْلَ أَنْ يَشْتَرِيَ بِهِ، هَلْ عَلَيْهِ زَكَاةٌ، أَوْ حَتّى يَبِيعَهُ؟ فَقَالَ: « إِنْ كَانَ أَمْسَكَهُ لِيَلْتَمِسَ الْفَضْلَ عَلى رَأْسِ الْمَالِ، فَعَلَيْهِ الزَّكَاةُ »

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

(It has been narrated) from Abu Abdullahasws regarding a man who buys goods, so the goods become unsalable upon him, and he had already purified (paidZakāt of)

his wealth before having purchased it. Is thereZakāt upon him, or until (after) he sells it?’ So heasws said: ‘If he withheld it in order to seek the extra upon the capital wealth (from the price rise), so upon him is theZakāt’ .3

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ رَجُلٍ اشْتَرى مَتَاعاً، وَكَسَدَ عَلَيْهِ، وَقَدْ زَكّى مَالَهُ قَبْلَ أَنْ يَشْتَرِيَ الْمَتَاعَ، مَتى يُزَكِّيهِ؟ فَقَالَ: « إِنْ كَانَ أَمْسَكَ مَتَاعَهُ يَبْتَغِي بِهِ رَأْسَ مَالِهِ، فَلَيْسَ عَلَيْهِ زَكَاةٌ، وَإِن ْ كَانَ حَبَسَهُ بَعْدَ مَا يَجِدُ رَأْسَ مَالِهِ، فَعَلَيْهِ الزَّكَاةُ بَعْدَ مَا أَمْسَكَهُ، بَعْدَ رَأْسِ الْمَالِ ». قَالَ: وَسَأَلْتُهُ عَنِ الرَّجُلِ يُوضَعُ عِنْدَهُ الْأَمْوَالُ يَعْمَلُ بِهَا؟ فَقَالَ: « إِذَا حَالَ الْحَوْلُ، فَلْيُزَكِّهَا ».

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

‘I asked Abu Abdullahasws about a man who buys goods and they become un-saleable upon him, and he had already purified (paidZakāt on) his wealth before he bought the goods. When should he purify it (payZakāt) ’. So heasws said: ‘If he withholds his goods seeking by it his capital wealth so there would be noZakāt upon it; but if it was so that he withholds it after finding (recovering) the capital of his wealth, so upon him is theZakāt after having withheld it after (the recovery) of the capital wealth’.

He (the narrator) said, ‘And I asked himasws about the man who has deposits of wealth with him to work with these. So heasws said: ‘When the year passes by, so let him purify (payZakāt) ’.4

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ عِنْدَهُ الْمَتَاعُ مَوْضُوعاً، فَيَمْكُثُ عِنْدَهُ السَّنَةَ وَالسَّنَتَيْنِ، أَوْ أَكْثَرَ مِنْ ذلِكَ؟ قَالَ: « لَيْسَ عَلَيْهِ زَكَاةٌ حَتّى يَبِيعَهُ، إِلاَّ أَنْ يَكُونَ أُعْطِيَ بِهِ رَأْسَ مَالِهِ، فَيَمْنَعَهُ مِنْ ذلِكَ الْتِمَاسُ الْفَضْلِ، فَإِذَا هُوَ فَعَلَ ذلِكَ، وَجَبَتْ فِيهِ الزَّكَاةُ، وَإِنْ لَمْ يَكُنْ أُعْطِيَ بِهِ رَأْسَ مَالِهِ، فَلَيْسَ عَلَيْهِ زَكَاةٌ حَتّى‌يَبِيعَهُ، وَإِنْ حَبَسَهُ بِمَا حَبَسَهُ، فَإِذَا هُوَ بَاعَهُ، فَإِنَّمَا عَلَيْهِ زَكَاةُ سَنَةٍ وَاحِدَةٍ ».

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

‘I asked himasws about the man who happens to have the goods with him, being deposits. So they remain with him for the year, and the two years, or more than that. Heasws said: ‘There is noZakāt upon him until he sells it, unless he has given the capital of his wealth for it, so he blocks it from that seeking the excess (price increase). So when he does that, theZakāt would be Obligated upon him; but if he has not been given the capital of his wealth for it, so there is noZakāt upon him until he sells it; and if he were to withhold it with whatever (other goods) he withholds, so it would be his saleable item, and rather, upon him would be theZakāt of one year’.5

4. سَمَاعَةُ، قَالَ: وَسَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ مَعَهُ الْمَالُ مُضَارَبَةً، هَلْ عَلَيْهِ فِي ذلِكَ الْمَالِ زَكَاةٌ إِذَا كَانَ يَتَّجِرُ بِهِ؟ فَقَالَ: « يَنْبَغِي لَهُ أَنْ يَقُولَ لِأَصْحَابِ الْمَالِ: زَكُّوهُ، فَإِنْ قَالُوا: إِنَّا نُزَكِّيهِ، فَلَيْسَ عَلَيْهِ غَيْرُ ذلِكَ، وَإِنْ هُمْ أَمَرُوهُ أَنْ يُزَكِّيَهُ، فَلْيَفْعَلْ ». قُلْتُ: أَرَأَيْتَ لَوْ قَالُوا: إِنَّا نُزَكِّيهِ وَالرَّجُلُ يَعْلَمُ أَنَّهُمْ لَايُزَكُّونَهُ؟ فَقَالَ: « إِذَا هُمْ أَقَرُّوا بِأَنَّهُمْ يُزَكُّونَهُ، فَلَيْسَ عَلَيْهِ غَيْرُ ذلِكَ، وَإِنْ هُمْ قَالُوا: إِنَّا لَا نُزَكِّيهِ، فَلَا يَنْبَغِي لَهُ أَنْ يَقْبَلَ ذلِكَ الْمَالَ وَلَايَعْمَلَ بِهِ حَتّى يُزَكُّوهُ ». وَفِي رِوَايَةٍ أُخْرى عَنْهُ: « إِلاَّ أَنْ تَطِيبَ نَفْسُكَ أَنْ تُزَكِّيَهُ مِنْ رِبْحِكَ ». قَالَ: وَسَأَلْتُهُ عَنِ الرَّجُلِ يَرْبَحُ فِي السَّنَةِ خَمْسَمِائَةِ دِرْهَمٍ وَسِتَّمِائَةٍ وَسَبْعَمِائَةٍ هِيَ نَفَقَتُهُ، وَأَصْلُ الْمَالِ مُضَارَبَةٌ؟ قَالَ: « لَيْسَ عَلَيْهِ فِي الرِّبْحِ زَكَاةٌ ».

Sama’at said,

‘And I asked himasws about the man who happens to have the wealth with him for speculation. Is thereZakāt upon him regarding that wealth, when he would be trading with it?’ So heasws said: ‘It is befitting for him that he should be saying to the owners of the wealth, ‘Purify it (payZakāt on it)’. So if they were to say, ‘We have already purified it (paidZakāt) ’, so there would not be anything upon him apart from that; but if they instruct him that he should be purifying it (payingZakāt) , then let him do so’.

I said, ‘What is your view, if they were to say, ‘We have purified it (paidZakāt) ’, and the man knows that they have not purified it (paidZakāt) ?’ So heasws said: ‘Why are they acknowledging that they have purified it (paidZakāt) ? so there is nothing upon him apart from that; and if they are saying, ‘We have nor purified it (not paidZakāt) ’, so it is not befitting for him that he should accept that wealth, nor work with it until he has purified it (paidZakāt) ’.

And in another report from himasws : ‘Unless by the goodness of his self he purifies it (paysZakāt) from his own profits’.

He (the narrator) said, ‘And I asked himasws about the man who profits in the year by five hundred Dirhams, and six hundred, and seven hundred. It is his expenditure and the capital of the wealth speculated’. Heasws said: ‘There is noZakāt upon him regarding the profit’.6

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ، عَنْ يُونُسَ، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: أَنَّهُ قَالَ: كُلُّ مَالٍ عَمِلْتَ بِهِ، فَعَلَيْكَ فِيهِ الزَّكَاةُ إِذَا حَالَ عَلَيْهِ الْحَوْلُ. قَالَ يُونُسُ: تَفْسِيرُ ذلِكَ أَنَّهُ كُلُّ مَا عُمِلَ لِلتِّجَارَةِ مِنْ حَيَوَانٍ وَغَيْرِهِ، فَعَلَيْهِ فِيهِ الزَّكَاةُ.

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

‘Heasws said: ‘Every wealth worked with, so upon you is theZakāt with regards to it, when the year passes by over it’.

Yunus said, ‘The interpretation of that is that everything what is worked with for the business from the animals and other such, so upon him is theZakāt with regards to it’.7

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: قُلْتُ لِأَبِي إِبْرَاهِيمَعليه‌السلام : الرَّجُلُ يَشْتَرِي الْوَصِيفَةَ يُثَبِّتُهَا عِنْدَهُ لِتَزِيدَ وَهُوَ يُرِيدُ بَيْعَهَا: أَعَلى ثَمَنِهَا زَكَاةٌ؟ قَالَ: « لَا، حَتّى يَبِيعَهَا ». قُلْتُ: فَإِذَا بَاعَهَا يُزَكِّي ثَمَنَهَا؟ قَالَ: « لَا، حَتّى يَحُولَ عَلَيْهِ الْحَوْلُ وَهُوَ فِي يَدِهِ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Isa, from Is’haq Bin Ammar who said,

‘I said to Abu Ibrahimasws (7th Imamasws ), ‘The man buys the maid to be kept with him in order to increase (her value), and he intends to sell her. Is thereZakāt upon her price?’ Heasws said: ‘No, until he does sell her’. I said, ‘So when he does sell her, he should purify (payZakāt) on her price?’ Heasws said: ‘No, until the year passes by over it, and it (the price) is (still) in his hands’.8

7. أَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ مُحَمَّدِ بْنِ حَكِيمٍ، عَنْ خَالِدِ بْنِ الْحَجَّاجِ الْكَرْخِيِّ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الزَّكَاةِ؟ فَقَالَ: « مَا كَانَ مِنْ تِجَارَةٍ فِي يَدِكَ فِيهَا فَضْلٌ لَيْسَ يَمْنَعُكَ مِنْ بَيْعِهَا إِلاَّ لِتَزْدَادَ فَضْلاً عَلى فَضْلِكَ، فَزَكِّهِ؛ وَمَا كَانَتْ مِنْ تِجَارَةٍ فِي يَدِكَ فِيهَا نُقْصَانٌ، فَذلِكَ شَيْ‌ءٌ آخَرُ ».

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Muhammad Bin Hakeym, from Khalid Bin AlHajjj aj Al Karkhy who said,

‘I asked Abu Abdullahasws about theZakāt, so heasws said: ‘Whatever was from a trading asset in your hand where is a profit, nothing preventing you from selling it except for the increase in profit (price) on top of your profit, so purify it (payZakāt) and whatever was from a trading asset in your hand wherein is a loss, so that is another thing’.9

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا تَأْخُذَنَّ مَالاً مُضَارَبَةً إِلاَّ مَالاً تُزَكِّيهِ، أَوْ يُزَكِّيهِ صَاحِبُهُ ». وَقَالَ: « إِنْ كَانَ عِنْدَكَ مَتَاعٌ فِي الْبَيْتِ مَوْضُوعٌ، فَأُعْطِيتَ بِهِ رَأْسَ مَالِكَ فَرَغِبْتَ عَنْهُ، فَعَلَيْكَ زَكَاتُهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws ) having said: ‘Do not be taking wealth for trading except wealth which you purify (payZakāt on) or its owner purifies it (paysZakāt on)’. And heasws said: ‘If there were goods with you in the house, for which you are given the capital of your wealth, but you turn away from it, so upon you is itsZakāt’ .10

9. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ، قَالَ: سَأَلَهُ سَعِيدٌ الْأَعْرَجُ وَأَنَا أَسْمَعُ، فَقَالَ: إِنَّا نَكْبِس ُ الزَّيْتَ وَالسَّمْنَ، نَطْلُبُ بِهِ التِّجَارَةَ، فَرُبَّمَا مَكَثَ عِنْدَنَا السَّنَةَ وَالسَّنَتَيْنِ، هَلْ عَلَيْهِ زَكَاةٌ؟ قَالَ: فَقَالَ: « إِنْ كُنْتَ تَرْبَحُ فِيهِ شَيْئاً، أَوْ تَجِدُ رَأْسَ مَالِكَ، فَعَلَيْكَ زَكَاتُهُ؛ وَإِنْ كُنْتَ إِنَّمَا تَرَبَّصُ بِهِ لِأَنَّكَ لَاتَجِدُ إِلاَّ وَضِيعَةً، فَلَيْسَ عَلَيْكَ زَكَاتُهُ حَتّى يَصِيرَ ذَهَباً أَوْ فِضَّةً، فَإِذَا صَارَ ذَهَباً أَوْ فِضَّةً، فَزَكِّهِ لِلسَّنَةِ الَّتِي اتَّجَرْتَ فِيهَا ».

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ismail Bin Abdul Khaliq who said,

‘SaeedAl-A’araj asked hi masws and I was listening, and he said, ‘We press the oil and the butter seeking the trading with it. So, sometimes it remains with us for the year and the two years. Is thereZakāt upon it?’ So heasws said: ‘If you have profited something in it (by the increase of the price), or if you find the capital of your wealth (same value), so upon you would be itsZakāt; but if you, rather, were waiting with it because you cannot find except for a loss, so there is noZakāt upon you until it becomes either gold or silver. So when it does become gold or silver, then purify it (payZakāt) for the year in which you traded in’. 11

17 - بَابُ مَا يَجِبُ عَلَيْهِ الصَّدَقَةُ مِنَ الْحَيَوَانِ وَمَا لَايَجِبُ

Chapter 17 – What Obligates the charity (Zakāt) upon the animals, and what does not Obligate

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَن ْ‌ مُحَمَّدِ بْنِ مُسْلِمٍ وَزُرَارَةَ، عَنْهُمَا جَمِيعاًعليهما‌السلام ، قَالَا: « وَضَعَ أَمِيرُ الْمُؤْمِنِينَ ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ عَلَى الْخَيْلِ الْعِتَاقِ الرَّاعِيَةِ فِي كُلِّ فَرَسٍ فِي كُلِّ عَامٍ دِينَارَيْنِ، وَجَعَلَ عَلَى الْبَرَاذِينِ دِينَاراً ».

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

(It has been narrated) from both of themasws (5th and 6th Imamasws ) together having said: ‘AmirAl-Momineen asws pl aced the ‘liberation of the shepherd’ (Zakāt) upon the cavalry horse regarding every horse, during every year, being two Dinars, and made upon the non-cavalry horse, one Dinar’.12

2. حَمَّادُ بْنُ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : هَلْ فِي الْبِغَالِ شَيْ‌ءٌ؟ فَقَالَ: « لَا ». فَقُلْتُ: فَكَيْفَ صَارَ عَلَى الْخَيْلِ وَلَمْ يَصِرْ عَلَى الْبِغَالِ؟ فَقَالَ: « لِأَنَّ الْبِغَالَ لَاتَلْقَحُ، وَالْخَيْلَ الْإِنَاثَ يُنْتَجْنَ، وَلَيْسَ عَلَى الْخَيْلِ الذُّكُورِ شَيْ‌ءٌ ». قَالَ: فَقُلْتُ: فَمَا فِي الْحَمِيرِ؟ فَقَالَ: « لَيْسَ فِيهَا شَيْ‌ءٌ ». قَالَ: قُلْتُ: هَلْ عَلَى الْفَرَسِ أَوِ الْبَعِيرِ يَكُونُ لِلرَّجُلِ يَرْكَبُهُمَا شَيْ‌ءٌ؟. فَقَالَ: « لَا، لَيْسَ عَلى مَا يُعْلَفُ شَيْ‌ءٌ، إِنَّمَا الصَّدَقَةُ عَلَى السَّائِمَةِ الْمُرْسَلَةِ فِي مَرْجِهَا عَامَهَا الَّذِي يَقْتَنِيهَا فِيهِ الرَّجُلُ؛ فَأَمَّا مَا سِوى ذلِكَ، فَلَيْسَ فِيهِ شَيْ‌ءٌ ».

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

‘I said to Abu Abdullahasws , ‘Is there anything upon the mules?’ So heasws said: ‘No’. So I said, ‘So how come it came to be upon the cavalry horse and did not come to be upon the mule?’ So heasws said: ‘Because the mules do not reproduce, and the cavalry female horses do, and there is nothing upon the male cavalry horses’.

He (the narrator) said, ‘So I said, ‘So what is regarding the donkeys?’ So heasws said: ‘There is nothing with regards to them’. I said, ‘Is there anything upon the horse, or the camel which the man happens to be riding upon?’ So heasws said: ‘No, there is nothing upon what one feeds. But rather, the charity (Zakāt) is upon the grazing ones sent in its pasture during its year which the man acquired. But, as for what is besides that, so there is nothing with regards to it’.13

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَيْسَ عَلَى الرَّقِيقِ زَكَاةٌ إِلاَّ رَقِيقٌ يُبْتَغى بِهِ التِّجَارَةُ؛ فَإِنَّهُ مِنَ الْمَالِ الَّذِي يُزَكّى ».

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 noZakāt upon the slaves except the slave acquired seeking the trading with him, for he would be from the wealth which should be purified (Zakāt paid)’.14

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ اللهِعليهما‌السلام : أَنَّهُمَا سُئِلَا عَمَّا فِي الرَّقِيقِ؟ فَقَالَا: « لَيْسَ فِي الرَّأْسِ شَيْ‌ءٌ أَكْثَرُ مِنْ صَاعٍ مِنْ تَمْرٍ إِذَا حَالَ عَلَيْهِ الْحَوْلُ، وَلَيْسَ فِي ثَمَنِهِ شَيْ‌ءٌ حَتّى يَحُولَ عَلَيْهِ الْحَوْلُ ».

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

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having been asked about what is regarding the slaves. So theyasws both said: ‘There is nothing upon the head anything more than a Sa’a (3 kg.) of dates, when the year passes by upon him; and there is nothing upon his price until the year passes by over it’.15

5. حَمَّادُ بْنُ عِيسى، عَنْ حَرِيزٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي عَبْدِ اللهِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : رَجُلٌ لَمْ يُزَكِّ إِبِلَهُ أَوْ شَاتَهُ عَامَيْنِ، فَبَاعَهَا عَلى مَنِ اشْتَرَاهَا أَنْ يُزَكِّيَهَا لِمَا مَضى؟ قَالَ: « نَعَمْ، تُؤْخَذُ مِنْهُ زَكَاتُهَا، وَيَتْبَعُ بِهَا الْبَائِعَ، أَوْ يُؤَدِّيَ زَكَاتَهَا الْبَائِعُ ».

Hammad Bin Isa, from Hareyz, from Abdul Rahman Bin Abu Abdullah, said,

‘I said to Abu Abdullahasws , ‘A man did not payZakāt on his camel or his sheep for two years, Then he sells it stipulating upon the buyer that he would be paying theZakāt on it on what has passed’. Heasws said: ‘Yes, itsZakāt would be taken from him, and the seller would pursue with it or else the seller would have to pay theZakāt’ .16

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي الرَّجُلِ يَكُونُ لَهُ إِبِلٌ، أَوْ بَقَرٌ، أَوْ غَنَمٌ، أَوْ مَتَاعٌ، فَيَحُولُ عَلَيْهَا الْحَوْلُ، فَيَمُوتُ الْإِبِلُ وَالْبَقَرُ وَالْغَنَمُ، وَيَحْتَرِقُ الْمَتَاعُ، قَالَ: « لَيْسَ عَلَيْهِ شَيْ‌ءٌ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws regarding the man who happens to have a camel, or a cow, or a sheep, or chattels. So the year passes by over it and the camel, and the cow, and the sheep dies, and the chattels burn down. Heasws said: ‘There is nothing upon him’.17

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، قَالَ: كَانَ عَلِيٌّعليه‌السلام لَايَأْخُذُ مِنْ صِغَارِ الْإِبِلِ شَيْئاً حَتّى يَحُولَ عَلَيْهِ الْحَوْلُ، وَلَايَأْخُذُ مِنْ جِمَالِ الْعَمَلِ صَدَقَةً، وَكَأَنَّهُ لَمْ يَجِبْ أَنْ يُؤْخَذَ مِنَ الذُّكُورِ شَيْ‌ءٌ؛ لِأَنَّهُ ظَهْرٌ يُحْمَلُ عَلَيْهَا.

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

‘Aliasws did not take anything from the young camel until the year passes by over it, and heasws did not take charity (Zakāt) from the working camels, and it was as if it was not Obligatory to take from the males anything before their backs were carrying load’. 18

18 - بَابُ صَدَقَةِ الْإِبِلِ‌

Chapter 18 – Charity (Zakāt) of the camels

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ وَأَبِي بَصِيرٍ وَبُرَيْدٍ الْعِجْلِيِّ وَالْفُضَيْلِ: عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ اللهِ ـ صَلَوَاتُ اللهِ عَلَيْهِمَا ـ قَالَا: « فِي صَدَقَةِ الْإِبِلِ فِي كُلِّ خَمْسٍ شَاةٌ إِلى أَنْ تَبْلُغَ خَمْساً وَعِشْرِينَ، فَإِذَا بَلَغَتْ ذلِكَ، فَفِيهَا ابْنَةُ مَخَاضٍ، ثُمَّ لَيْسَ فِيهَا شَيْ‌ءٌ حَتّى تَبْلُغَ خَمْساً وَثَلَاثِينَ، فَإِذَا بَلَغَتْ خَمْسا ً وَثَلَاثِينَ، فَفِيهَا ابْنَةُ لَبُونٍ، ثُمَّ لَيْسَ فِيهَا شَيْ‌ءٌ حَتّى تَبْلُغَ خَمْساً وَأَرْبَعِينَ، فَإِذَا بَلَغَتْ خَمْساً وَأَرْبَعِينَ، فَفِيهَا حِقَّةٌ طَرُوقَةُ الْفَحْلِ، ثُمَّ لَيْسَ فِيهَا شَيْ‌ءٌ حَتّى تَبْلُغَ سِتِّينَ، فَإِذَا بَلَغَتْ سِتِّينَ، فَفِيهَا جَذَعَةٌ، ثُمَّ لَيْسَ فِيهَا شَيْ‌ءٌ حَتّى تَبْلُغَ خَمْساً وَسَبْعِينَ، فَإِذَا بَلَغَتْ خَمْساً وَسَبْعِينَ، فَفِيهَا ابْنَتَا لَبُونٍ، ثُمَّ لَيْسَ فِيهَا شَيْ‌ءٌ حَتّى تَبْلُغَ تِسْعِينَ، فَإِذَا بَلَغَتْ تِسْعِينَ، فَفِيهَا حِقَّتَانِ طَرُوقَتَا الْفَحْلِ، ثُمَّ لَيْسَ فِيهَا شَيْ‌ءٌ حَتّى تَبْلُغَ عِشْرِينَ وَمِائَةً، فَإِذَا بَلَغَتْ عِشْرِينَ وَمِائَةً، فَفِيهَا حِقَّتَانِ طَرُوقَتَا الْفَحْلِ، فَإِذَا زَادَتْ وَاحِدَةٌ عَلى عِشْرِينَ وَمِائَةٍ، فَفِي كُلِّ خَمْسِينَ حِقَّةٌ، وَفِي كُلِّ أَرْبَعِينَ ابْنَة ُ لَبُونٍ، ثُمَّ تَرْجِعُ الْإِبِلُ عَلى أَسْنَانِهَا، وَلَيْسَ عَلَى النَّيِّفِ شَيْ‌ءٌ، وَلَاعَلَى الْكُسُورِ شَيْ‌ءٌ، وَلَيْسَ عَلَى الْعَوَامِلِ شَيْ‌ءٌ، إِنَّمَا ذلِكَ عَلَ ى‌ السَّائِمَةِ الرَّاعِيَةِ ». قَالَ: قُلْتُ: مَا فِي الْبُخْتِ السَّائِمَةِ شَيْ‌ءٌ ؟ قَالَ: « مِثْلُ مَا فِي الْإِبِلِ الْعَرَبِيَّةِ ».

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

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said: ‘Regarding charity (Zakāt) of the camels - in every five, one sheep, until it reaches twenty five (camels). So when it reaches that, so regarding these would be one female newborn. Then there would be nothing regarding it until it reaches thirty-five. So when it does reach thirty five, so regarding these would be a two year old female camel giving milk. Then there would be nothing regarding it until it reaches forty-five. So when it does reach forty-five, so regarding these would be a three year old female camel left with a stallion. Then there would be nothing regarding it until it reaches sixty. So when it does reach sixty, so regarding these would be a four year old female camel.

Then there would be nothing regarding these until it reaches seventy-five. So when it reaches seventy five, so regarding these would be two two-year old females giving milk. Then there would be nothing regarding these until it reaches ninety. So when it does reach ninety, so regarding these would be two three-year old female camels left with a stallion. Then there would be nothing regarding these until it reaches one hundred and twenty. So when it does reach one hundred and twenty, so regarding these would be two three year old females left with a stallion.

So when one increases upon one hundred and twenty, so regarding every fifty would be a three year old female camel, and regarding every forty would be a two year old female camel giving milk. Then the camel would be returned upon its years. And there would be nothing upon the in between numbers and the fractions, and there would be nothing upon the working camels. But rather, that is upon the ones left to pasture’.

He (the narrator) said, ‘I said, ‘What is regarding the running camels, anything?’ Heasws said: ‘Similar to what is regarding the Arabian camels’.19

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « فِي خَمْسِ قَلَائِصَ شَاةٌ، وَلَيْسَ فِيمَا دُونَ الْخَمْسِ شَيْ‌ءٌ، وَفِي عَشْرٍ شَاتَانِ، وَفِي خَمْسَ عَشْرَةَ ثَلَاثُ شِيَاهٍ، وَفِي عِشْرِينَ أَرْبَعٌ، وَفِي خَمْسٍ وَعِشْرِينَ خَمْسٌ، وَفِي سِتٍّ وَعِشْرِينَ بِنْتُ مَخَاضٍ إِلى خَمْسٍ وَثَلَاثِينَ ». وَقَالَ عَبْدُ الرَّحْمنِ: هذَا فَرْقٌ بَيْنَنَا وَبَيْنَ النَّاس ِ « فَإِذَا زَادَتْ وَاحِدَةٌ، فَفِيهَا بِنْتُ لَبُونٍ إِلى خَمْسٍ وَأَرْبَعِينَ، فَإِذَا زَادَتْ وَاحِدَةٌ، فَفِيهَا حِقَّةٌ إِلى سِتِّينَ، فَإِذَا زَادَتْ وَاحِدَةٌ، فَفِيهَا جَذَعَةٌ إِلى خَمْسٍ وَسَبْعِينَ، فَإِذَا زَادَتْ وَاحِدَةٌ، فَفِيهَا بِنْتَا لَبُونٍ إِلى تِسْعِينَ، فَإِذَا كَثُرَتِ الْإِبِلُ، فَفِي كُلِّ خَمْسِينَ حِقَّةٌ ».

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Abdul Rahman Bin AlHajja j,

(It has been narrated) from Abu Abdullahasws having said: ‘Regarding every five young camels is a sheep, and there is nothing regarding less than five; and regarding ten are two sheep, and regarding fifteen are three sheep, and regarding twenty are four (sheep), and regarding twenty five are five (sheep), and regarding twenty six is a new-born camel up to thirty five’.

And Abdul Rahman said, ‘There is a difference between us and the people. So when it is increased by one, so regarding these would be a two year old female camels giving milk up to forty five. So when it is increased by one, so regarding these would be a three year old female camel up to sixty. So when it increases by one, so regarding these would be a four year old female camel up to seventy-five. So when it increases by one, so regarding these would be two two-year old female camels giving milk, up to ninety. So when there are more camels, so regarding every fifty would be a three-year old female camel’.20

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « لَيْسَ فِي صِغَارِ الْإِبِلِ شَيْ‌ءٌ حَتّى يَحُولَ عَلَيْهَا الْحَوْلُ مِنْ يَوْمِ تُنْتَجُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws having said ‘There is nothing regarding the young camels until the year passes by over them from the day they were born’. 21

19 - بَابٌ : أَسْنَانُ الْإِبِلِ

Chapter 19 – A Chapter (The ages of the camels)

مِنْ أَوَّلِ يَوْمٍ تَطْرَحُهُ أُمُّهُ إِلى تَمَامِ السَّنَةِ حُوَارٌ، فَإِذَا دَخَلَ فِي الثَّانِيَةِ سُمِّيَ ابْنَ مَخَاضٍ؛ لِأَنَّ أُمَّهُ قَدْ حَمَلَتْ، فَإِذَا دَخَلَ فِي السَّنَةِ الثَّالِثَةِ يُسَمَّ ى ابْنَ لَبُونٍ؛ وَذلِكَ أَنَّ أُمَّهُ قَدْ وَضَعَتْ وَصَارَ لَهَا لَبَنٌ، فَإِذَا دَخَلَ فِي السَّنَةِ الرَّابِعَةِ يُسَمَّى الذَّكَرُ حِقّاً، وَالْأُنْثى حِقَّةً؛ لِأَنَّهُ قَدِ اسْتَحَقَّ أَنْ يُحْمَلَ عَلَيْهِ، فَإِذَا دَخَلَ فِي السَّنَةِ الْخَامِسَةِ يُسَمّى جَذَعاً، فَإِذَا دَخَلَ فِي السَّادِسَةِ يُسَمّى ثَنِيّاً؛ لِأَنَّهُ قَدْ أَلْقى ثَنِيَّتَهُ، فَإِذَا دَخَلَ فِي السَّابِعَةِ أَلْقى رَبَاعِيَتَهُ، وَيُسَمّى رَبَاعِياً، فَإِذَا دَخَلَ فِي الثَّامِنَةِ أَلْقَى السِّنَّ الَّذِي بَعْدَ الرَّبَاعِيَةِ، وَسُمِّيَ سَدِيساً، فَإِذَا دَخَلَ فِي التَّاسِعَةِ وَطَرَحَ نَابَهُ، سُمِّيَ بَازِلاً، فَإِذَا دَخَلَ فِي الْعَاشِرَةِ فَهُوَ مُخْلِفٌ، وَلَيْسَ لَهُ بَعْدَ هذَا اسْمٌ، وَالْأَسْنَانُ الَّتِي تُؤْخَذُ مِنْهَا فِي الصَّدَقَةِ مِنْ بِنْتِ مَخَاضٍ إِلَى الْجَذَع ِ

The years of the camel – From the first day its mother gives it birth up to the completion of the year (it is name as) ‘Al-Huwarun’. So wh en it enters into the second, it is named as ‘Ibn Makhaaz’, because its mother had carried it. So when it enter into the third years, it is named as ‘Ibn Laboun’, and that is because its mother had placed (gave birth) and milk has come for her. So when it enters into the fourth year, it’s male is named as ‘Hiqqa’, and its female as ‘Hiqqat’, because it is rightful that it be burdened upon.

So when it enters into the fifth year, it is named as ‘Jaz’an’. So when it enters into the sixth year, it is named as ‘Saniyya’, because it had cast its front teeth. So when it enters into the seventh year, it casts its four (teeth) and it is named as ‘Rubaiya’. And when it enters into the eight, it casts the teeth which are after the four, and it is named as ‘Sadeysa’. So when it enters into the ninth year and drops its canines, it is named a ‘Bazila’. So when it enters into the tenth year, so it is left behind, and there is no name for it after that. And the years which it would be seized from with regards to the charity (Zakāt) , is from ‘Bint Makhaaz’ up to ‘Al Jaza’a’’. (P.s. – This is an explanation of the terminology and is not a Hadeeth). 22

20 - بَابُ صَدَقَةِ الْبَقَرِ‌

Chapter 20 – Charity (Zakāt) of the cows

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ وَأَبِي بَصِيرٍ وَبُرَيْدٍ الْعِجْلِيِّ وَالْفُضَيْلِ: عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ اللهِعليهما‌السلام ، قَالَا: « فِي الْبَقَرِ فِي كُلِّ ثَلَاثِينَ بَقَرَةً تَبِيعٌ حَوْلِيٌّ، وَلَيْسَ فِي أَقَلَّ مِنْ ذلِكَ شَيْ‌ءٌ، وَفِي أَرْبَعِينَ بَقَرَةً بَقَرَةٌ مُسِنَّةٌ، وَلَيْسَ فِيمَا بَيْنَ الثَّلَاثِينَ إِلَى الْأَرْبَعِينَ شَيْ‌ءٌ حَتّى تَبْلُغَ أَرْبَعِينَ، فَإِذَا بَلَغَتْ أَرْبَعِينَ فَفِيهَا مُسِنَّةٌ، وَلَيْسَ فِيمَا بَيْنَ الْأَرْبَعِينَ إِلَى السِّتِّينَ شَيْ‌ءٌ، فَإِذَا بَلَغَتِ السِّتِّينَ فَفِيهَا تَبِيعَانِ إِلى سَبْعِينَ، فَإِذَا بَلَغَتْ سَبْعِينَ فَفِيهَا تَبِيعٌ وَمُسِنَّةٌ إِلى ثَمَانِينَ، فَإِذَا بَلَغَتْ ثَمَانِينَ فَفِي كُلِّ أَرْبَعِينَ مُسِنَّةٌ إِلى تِسْعِينَ، فَإِذَا بَلَغَتْ تِسْعِينَ فَفِيهَا ثَلَاث ُ‌ تَبَائِعَ حَوْلِيَّاتٍ، فَإِذَا بَلَغَتْ عِشْرِينَ وَمِائَةً فَفِي كُلِّ أَرْبَعِينَ مُسِنَّةٌ، ثُمَّ تَرْجِعُ الْبَقَرُ عَلى أَسْنَانِهَا، وَلَيْسَ عَلَى النَّيِّفِ شَيْ‌ءٌ، وَلَاعَلَى الْكُسُورِ شَيْ‌ءٌ، وَلَاعَلَى الْعَوَامِلِ شَيْ‌ءٌ، إِنَّمَا الصَّدَقَةُ عَلَى السَّائِمَةِ الرَّاعِيَةِ، وَكُلُّ مَا لَمْ يَحُلْ عَلَيْهِ الْحَوْلُ عِنْدَ رَبِّهِ، فَلَا شَيْ‌ءَ عَلَيْهِ حَتّى يَحُولَ عَلَيْهِ الْحَوْلُ، فَإِذَا حَالَ عَلَيْهِ الْحَوْلُ، وَجَبَ عَلَيْهِ ».

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

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said regarding the cows: ‘In every thirty cows is one Tabi’e (baby cow) a year old, and there is nothing regarding less than that; and regarding forty cows, is a two year old cow, and there is nothing regarding what is between the thirty to the forty until it reaches forty. So when it does reach forty, so regarding these would be a two year old cow, and there would be nothing regarding what is between the forty up to the sixty.

So when it does reach the sixty, so regarding these would be two one-year olds up to seventy. So when it reaches seventy, so regarding these would be a one-year old and a two-year old up to eighty. So when it does reach eighty, so regarding every forty would be a two-year old up to ninety. So when it reaches ninety, so regarding these would be three one-year olds. So when it reaches one hundred and twenty and two hundred, so regarding every forty would be a two year old.

Then the cows would be returned (accounted) upon their ages. And there is nothing upon the in between, nor upon the fractions, nor upon the working cows, but rather, the charity (Zakāt) is upon the grazing ones. And everything upon which the year has not passed in the possession of its lord, so there is nothing upon it until the year passes by upon it. So when the year passes by upon it, it (Zakāt) would be Obligated upon it’.23

2. زُرَارَةُ، عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: قُلْتُ لَهُ: فِي الْجَوَامِيسِ شَيْ‌ءٌ ؟ قَالَ: « مِثْلُ مَا فِي الْبَقَرِ ».

Zurara,

(It has been narrated) from Abu Ja’farasws , said, ‘I said to himasws , ‘is there anything upon the buffaloes?’ Heasws said: ‘Similar to what is regarding the cows’. 24

21 - بَابُ صَدَقَةِ الْغَنَمِ‌

Chapter 21 – Charity (Zakāt) of the sheep

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ وَأَبِي بَصِيرٍ وَبُرَيْدٍ وَالْفُضَيْلِ: عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ اللهِعليهما‌السلام : « فِي الشَّاةِ فِي كُلِّ أَرْبَعِينَ شَاةً شَاةٌ، وَلَيْسَ فِيمَا دُونَ الْأَرْبَعِينَ شَيْ‌ءٌ، ثُمَّ لَيْسَ فِيهَا شَيْ‌ءٌ حَتّى تَبْلُغَ عِشْرِينَ وَمِائَةً، فَإِذَا بَلَغَتْ عِشْرِينَ وَمِائَةً، فَفِيهَا مِثْلُ ذلِكَ شَاةٌ وَاحِدَةٌ، فَإِذَا زَادَتْ عَلى مِائَةٍ وَعِشْرِينَ، فَفِيهَا شَاتَانِ، وَلَيْسَ فِيهَا أَكْثَرُ مِنْ شَاتَيْنِ حَتّى تَبْلُغَ مِائَتَيْنِ، فَإِذَا بَلَغَتِ الْمِائَتَيْنِ، فَفِيهَا مِثْلُ ذلِكَ، فَإِذَا زَادَتْ عَلَى الْمِائَتَيْنِ شَاةٌ وَاحِدَةٌ، فَفِيهَا ثَلَاثُ شِيَاهٍ، ثُمَّ لَيْسَ فِيهَا شَيْ‌ءٌ أَكْثَرُ مِنْ ذلِكَ حَتّى تَبْلُغَ ثَلَاثَمِائَةٍ، فَإِذَا بَلَغَتْ ثَلَاثَمِائَةٍ، فَفِيهَا مِثْلُ ذلِكَ ثَلَاثُ شِيَاهٍ، فَإِذَا زَادَتْ وَاحِدَةٌ، فَفِيهَا أَرْبَعُ شِيَاهٍ حَتّى تَبْلُغَ أَرْبَعَمِائَةٍ، فَإِذَا تَمَّتْ أَرْبَعُمِائَةٍ، كَانَ عَلى كُلِّ مِائَةٍ شَاةٌ، وَسَقَطَ الْأَمْرُ الْأَوَّلُ، وَلَيْسَ عَلى مَا دُونَ الْمِائَة ِ بَعْدَ ذلِكَ شَيْ‌ءٌ، وَلَيْسَ فِي النَّيِّفِ شَيْ‌ءٌ ». وَقَالَا: « كُلُّ مَا لَمْ يَحُلْ عَلَيْهِ الْحَوْلُ عِنْدَ رَبِّهِ، فَلَا شَيْ‌ءَ عَلَيْهِ، فَإِذَا حَالَ عَلَيْهِ الْحَوْلُ وَجَبَ عَلَيْهِ »

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

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws regarding the sheep: ‘Regarding every forty sheep, is one sheep (asZakāt) , and there is nothing regarding what is below forty. Then there would be nothing regarding it until it reaches one hundred and twenty. So when it does reach one hundred and twenty,

so regarding these would be similar to that one sheep. So when it exceeds upon one hundred and twenty, so regarding these would be two sheep.

And there would be nothing more than two sheep until it reaches two hundred. So when it does reach two hundred, so regarding these would be similar to that. So when it exceed upon two hundred by one sheep, so regarding these would be three sheep. Then there would not be anything more than that until it reaches three hundred. So when it does reach three hundred, so regarding these would be three sheep similar to that. So when it exceed by one, so regarding these would be four sheep until it reaches four hundred. So when the four hundred is complete, that would be upon every one hudred, one sheep, and the former matter would be dropped. And there is nothing upon what is below the one hundred after that, and there is nothing regarding the in-betweeners’.

And theyasws both said: ‘Everything upon which the year has not passed by, so there is nothing upon it. So when the year does pass by, it would be Obligated upon it’.25

2. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام أَنَّهُ قَالَ: « لَيْسَ فِي الْأَكِيلَةِ، وَلَافِي الرُّبّ ى ـ وَالرُّبَّى الَّتِي تُرَبّى اثْنَيْنِ ـ وَلَاشَاةِ لَبَنٍ، وَلَافَحْلِ الْغَنَمِ صَدَقَةٌ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Abdul Rahman Bin AlHajja j,

(It has been narrated) from Abu Abdullahasws having said: ‘The charity (Zakāt) is neither regarding the fed ones, nor the nourisher, and the nourisher is that which feeds two (others), nor upon a milking sheep, nor upon the stallion sheep’.26

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا تُؤْخَذُ أَكُولَةٌ ـ وَالْأَكُولَةُ الْكَبِيرَةُ مِنَ الشَّاةِ تَكُونُ فِي الْغَنَمِ ـ وَلَاوَالِدَةٌ، وَلَا الْكَبْشُ الْفَحْلُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘You do not take an Akoula, and the Akoula is the old one from the ewes which happens to be among the sheep, nor is parent, nor the stallion ram’.27

4. أَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : السَّخْلُ مت ى‌ تَجِبُ فِيهِ الصَّدَقَةُ؟ قَالَ: « إِذَا أَجْذَعَ ».

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws , ‘The lamb, when would the charity (Zakāt) be Obligatory with regards to it?’ Heasws said: ‘When it is a year old’. 28

22 - بَابُ أَدَبِ الْمُصَدِّقِ‌

Chapter 22 – Discipline of the charity (Zakāt) collector

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « بَعَثَ أَمِيرُ الْمُؤْمِنِينَ ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ مُصَدِّقاً مِنَ الْكُوفَةِ إِلى بَادِيَتِهَا، فَقَالَ لَهُ: يَا عَبْدَ اللهِ، انْطَلِقْ، وَعَلَيْكَ بِتَقْوَى اللهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَلَاتُؤْثِرَنَّ دُنْيَاكَ عَلى آخِرَتِكَ، وَكُنْ حَافِظاً لِمَا ائْتَمَنْتُكَ عَلَيْهِ، رَاعِياً لِحَقِّ اللهِ فِيهِ حَتّى تَأْتِيَ نَادِيَ بَنِي فُلَانٍ، فَإِذَا قَدِمْتَ فَانْزِلْ بِمَائِهِمْ مِنْ غَيْرِ أَنْ تُخَالِطَ أَبْيَاتَهُمْ، ثُمَّ امْضِ إِلَيْهِمْ بِسَكِينَةٍ وَوَقَارٍ حَتّى تَقُومَ بَيْنَهُمْ، وَتُسَلِّمَ عَلَيْهِمْ، ثُمَّ قُلْ لَهُمْ: يَا عِبَادَ اللهِ، أَرْسَلَنِي إِلَيْكُمْ وَلِيُّ اللهِ لِآخُذَ مِنْكُمْ حَقَّ اللهِ فِي أَمْوَالِكُمْ، فَهَلْ لِلّهِ فِي أَمْوَالِكُمْ مِنْ حَقٍّ فَتُؤَدُّونَ إِلى وَلِيِّهِ؟ فَإِنْ قَالَ لَكَ قَائِلٌ: لَا، فَلَا تُرَاجِعْهُ، وَإِنْ أَنْعَمَ لَكَ مِنْهُمْ مُنْعِمٌ، فَانْطَلِقْ مَعَهُ مِنْ غَيْرِ أَنْ تُخِيفَهُ أَوْ تَعِدَهُ إِلاَّ خَيْراً، فَإِذَا أَتَيْتَ مَالَهُ فَلَا تَدْخُلْهُ إِلاَّ بِإِذْنِهِ، فَإِنَّ أَكْثَرَهُ لَهُ، فَقُلْ: يَا عَبْدَ اللهِ، أَتَأْذَنُ لِي فِي دُخُولِ مَالِكَ؟ فَإِنْ أَذِنَ لَكَ فَلَا تَدْخُلْهُ دُخُولَ مُتَسَلِّطٍ عَلَيْهِ فِيهِ، وَلَاعُنْفٍ بِهِ، فَاصْدَعِ الْمَالَ صَدْعَيْنِ، ثُمَّ خَيِّرْهُ أَيَّ الصَّدْعَيْنِ شَاءَ، فَأَيَّهُمَا اخْتَارَ فَلَا تَعَرَّضْ لَهُ، ثُمَّ اصْدَعِ الْبَاقِيَ صَدْعَيْنِ، ثُمَّ خَيِّرْهُ، فَأَيَّهُمَا اخْتَارَ فَلَا تَعَرَّضْ لَهُ، وَلَاتَزَالُ كَذلِكَ حَتّ ى يَبْقى مَا فِيهِ وَفَاءٌ لِحَقِّ اللهِ ـ تَبَارَكَ وَتَعَالى ـ مِنْ مَالِهِ، فَإِذَا بَقِيَ ذلِكَ فَاقْبِضْ حَقَّ اللهِ مِنْهُ، وَإِنِ اسْتَقَالَكَ فَأَقِلْهُ، ثُمَّ اخْلِطْهَا، وَاصْنَعْ مِثْلَ الَّذِي صَنَعْتَ أَوَّلاً حَتّى تَأْخُذَ حَقَّ اللهِ فِي مَالِهِ، فَإِذَا قَبَضْتَهُ فَلَا تُوَكِّلْ بِهِ إِلاَّ نَاصِحاً شَفِيقاً أَمِيناً حَفِيظاً غَيْرَ مُعْنِفٍ لِشَيْ‌ءٍ مِنْهَا، ثُمَّ احْدُرْ كُلَّ مَا اجْتَمَعَ عِنْدَكَ مِنْ كُلِّ نَادٍ إِلَيْنَا نُصَيِّرْهُ حَيْثُ أَمَرَ اللهُ عَزَّ وَجَلَّ، فَإِذَا انْحَدَرَ بِهَا رَسُولُكَ، فَأَوْعِزْ إِلَيْهِ أَنْ لَايَحُولَ بَيْنَ نَاقَةٍ وَبَيْنَ فَصِيلِهَا، وَلَايُفَرِّقَ بَيْنَهُمَا، وَلَايَمْصُرَنَّ لَبَنَهَا، فَيُضِرَّ ذلِكَ بِفَصِيلِهَا، وَلَايَجْهَدَ بِهَا رُكُوباً، وَلْيَعْدِلْ بَيْنَهُنَّ فِي ذلِكَ، وَلْيُورِدْهُنَّ كُلَّ مَاءٍ يَمُرُّ بِهِ، وَلَايَعْدِلْ بِهِنَّ عَنْ نَبْتِ الْأَرْضِ إِلى جَوَادِّ الطَّرِيقِ فِي السَّاعَةِ الَّتِي فِيهَا تُرِيحُ وَتَغْبُقُ، وَلْيَرْفُقْ بِهِنَّ جُهْدَهُ حَتّى يَأْتِيَنَا بِإِذْنِ اللهِ سِحَاحاً سِمَاناً غَيْرَ مُتْعَبَات ٍ‌ وَلَامُجْهَدَاتٍ، فَيُقْسَمْنَ بِإِذْنِ اللهِ عَلى كِتَابِ اللهِ وَسُنَّةِ نَبِيِّهِصلى‌الله‌عليه‌وآله‌وسلم عَلى أَوْلِيَاءِ اللهِ؛ فَإِنَّ ذلِكَ أَعْظَمُ لِأَجْرِكَ، وَأَقْرَبُ لِرُشْدِكَ، يَنْظُرُ اللهُ إِلَيْهَا وَإِلَيْكَ وَإِلى جُهْدِكَ وَنَصِيحَتِكَ لِمَنْ بَعَثَكَ وَبُعِثْتَ فِي حَاجَتِهِ؛ فَإِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم قَالَ: مَا يَنْظُرُ اللهُ إِلى وَلِيٍّ لَهُ يَجْهَدُ نَفْسَهُ بِالطَّاعَةِ وَالنَّصِيحَةِ لَهُ وَلِإِمَامِهِ إِلاَّ كَانَ مَعَنَا فِي الرَّفِيقِ الْأَعْلى ». قَالَ: ثُمَّ بَكى أَبُو عَبْدِ اللهِعليه‌السلام ، ثُمَّ قَالَ: « يَا بُرَيْدُ، لَاوَ اللهِ، مَا بَقِيَتْ لِلّهِ حُرْمَةٌ إِلاَّ انْتُهِكَتْ، وَلَاعُمِلَ بِكِتَابِ اللهِ وَلَاسُنَّةِ نَبِيِّهِ فِي هذَا الْعَالَمِ، وَلَا أُقِيمَ فِي هذَا الْخَلْقِ حَدٌّ مُنْذُ قَبَضَ اللهُ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ وَسَلَامُهُ عَلَيْهِ، وَلَاعُمِلَ بِشَيْ‌ءٍ مِنَ الْحَقِّ إِلى يَوْمِ النَّاسِ هذَا ». ثُمَّ قَالَ: « أَمَا وَاللهِ، لَاتَذْهَبُ الْأَيَّامُ وَاللَّيَالِي حَتّى يُحْيِيَ اللهُ الْمَوْتى، وَيُمِيت َ‌ الْأَحْيَاءَ، وَيَرُدَّ اللهُ الْحَقَّ إِلى أَهْلِهِ، وَيُقِيمَ دِينَهُ الَّذِي ارْتَضَاهُ لِنَفْسِهِ وَنَبِيِّهِ، فَأَبْشِرُوا، ثُمَّ أَبْشِرُوا، ثُمَّ أَبْشِرُوا؛ فَوَ اللهِ، مَا الْحَقُّ إِلاَّ فِي أَيْدِيكُمْ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Bureyd Bin Muawiya who said,

‘I heard Abu Abullahasws saying: ‘AmirAl-Momineen asws se nt aZakāt collector fromAl-Kufa to its val leys, and said to him: ‘O servant of Allahazwj ! Go, and upon you be the fear of Allahazwj Alone, there being no associates for Himazwj , and do not be preferring your world upon your Hereafter, and be protective to what you are entrusted upon it as a shepherd of the Right of Allahazwj , until you come over to the society of the clan of so and so.

So when you set foot there, descend in their waters and do not mix in with their houses. Then go with tranquility and dignity until you are standing between them, and greet upon them. Then say to them, ‘O servants of Allahazwj ! A Guardianasws of Allahazwj has sent me in order to take from you a Right of Allahazwj among your wealth. So, is there for Allahazwj a Right in your wealth to pay it to Hisazwj Guardianasws ?’

So if a spokesperson were say to you, ‘No’, then do not return him (ask him again); but if one of them says yes to you, so go with him from without having frightened him, or promising him except for goodness. So when you come to his wealth, do not enter it except by his permission, for most of it is for him. Then say, ‘O servant of Allahazwj ! Do you permit me regarding entering into your wealth?’ So if he was to permit you, do not enter it like the entering of the one dominant upon it, nor be arrogant with it.

Split the wealth into two parts, then give him the choice whichever of the two parts he so likes. So whichever of the two he chooses, so do not object to him. Then split the remaining part into two parts, then give him the choice, so whichever of the two he chooses, do not object to it. And do not cease doing like that until there remain what can fulfil the Right of Allahazwj Blessed and High, from his wealth. So when that remains, take possession of the Right of Allahazwj from him, and if he were to ask for a reduction, reduce it.

Then mix it and do similar to that which you had done firstly until you take the Right of Allahazwj in his wealth. So when you take possession of it, do not allocate it except for a good adviser, kind, trustworthy, protective, without arrogance, from anything from it. Then bring over everything what is gathered with you, from every society, to usasws , so weasws can give it where Allahazwj Mighty and Majestic has Commanded for.

So when your messenger comes with it, advise him that he should neither impede between a she-camel and her young, nor effect a separation between the two, nor overdo her milking for that would be harmful with her young ones, not be excessive in riding her, and be equitable between these regarding that; and let them be watered at every watering place he passes by with them, and not isolate them from the vegetation of the earth to the middle of the road during the timings during which they should be resting and grazing; and let him be kind with them in his effort until he brings them over to usasws by the Permission of Allahazwj , healthy, fat, without tiredness or being over-worked.

Thus, these would be distributed by the Permission of Allahazwj upon the Book of Allahazwj and the Sunnah of Hisazwj Prophetsaww upon the friends of Allahazwj . Thus, that would be great for your Recompense and closer for your righteous guidance. Allahazwj is Looking at them and at you and to your efforts, and your advice to the oneasws who sent you and you sent, regarding hisasws need, for Rasool-Allahsaww said: ‘Allahazwj does not Look at a friend of Hisazwj who strives with his self with the obedience and the correct advice for himself and for his Imamasws , except that he would be with ussaww among the lofty friends’.

He (the narrator) said: ‘Then Abu Abdullahasws wept, then said: ‘O Bureyd! No, by Allahazwj ! There does not remain (today) any sanctity for the Sake of Allahazwj except that it is contravened, nor is there a deed being done by the Book of Allahazwj or a Sunnah of Hisazwj Prophetsaww in this world, nor a Limit is being established among these people since the passing away of AmirAl-Momineen asws , n or has anything been done from the Truth by these people until this day’.

Then heasws said: ‘But, by Allahazwj , The days and the night will not go away until Allahazwj Revives the dead and Causes the living ones to die, and Allahazwj Returns the Truth to its Peopleasws , and Establishes Hisazw Religion which Heazwj is Pleased with for Himselfazwj and Hisazwj Prophetsaww . Therefore, receive glad tidings, then receive glad tidings, then receive glad tidings, for by Allahazwj , there is no Truth except (what will come) in your hands’.29

2. حَمَّادُ بْنُ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : أَنَّهُ سُئِلَ: أَيَجْمَعُ النَّاسَ الْمُصَدِّقُ، أَمْ يَأْتِيهِمْ عَلى مَنَاهِلِهِمْ ؟ قَالَ: « لَا، بَلْ يَأْتِيهِمْ عَلى مَنَاهِلِهِمْ، فَيُصَدِّقُهُمْ ».

Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having been asked, ‘Should theZakāt collector gather the people or should he go to them to their watering places?’ Heasws said: ‘No, but he should go to them to their watering places, so he would collect their charity (Zakāt) ’.30

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ يَحْيى، عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ: عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، عَنْ عَلِيٍّعليهم‌السلام أَنَّهُ قَالَ: « لَا تُبَاعُ الصَّدَقَةُ حَتّى تُعْقَلَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,

(It has been narrated) from Ja’farasws , from hisasws fatherasws , from Aliasws having said: ‘The charity (Zakāt) would not be sold until it is decided upon (for distribution)’.31

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ يَحْيى، عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ: عَنْ جَعْفَرٍ، عَنْ أَبِيهِعليهما‌السلام ، قَالَ: « كَانَ عَلِيٌّ ـ صَلَوَاتُ اللهِ عَلَيْه ـ إِذَا بَعَثَ مُصَدِّقَهُ، قَالَ لَهُ: إِذَا أَتَيْتَ عَلى رَبِّ الْمَالِ فَقُلْ لَهُ: تَصَدَّقْ رَحِمَكَ اللهُ مِمَّا أَعْطَاكَ اللهُ، فَإِنْ وَلّى عَنْكَ فَلَا تُرَاجِعْهُ ».

A number of our companiond, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,

(It has been narrated) from Ja’farasws , from hisasws fatherasws having said: ‘It was so that whenever Aliasws sent aZakāt collector, heasws said to him: ‘When you go over to a lord of the wealth, so say to him, ‘Give charity (Zakāt) , may Allahazwj have Mercy on you, from what Allahazwj has Given to you’. But, if he turn around from you (refuses), so do not return (ask again)’.32

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ: أَنَّهُ سَأَلَ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الصَّدَقَةِ؟ فَقَالَ: « إِنَّ ذلِكَ لَايُقْبَلُ مِنْكَ ». فَقَالَ: إِنِّي أُحَمِّلُ ذلِكَ فِي مَالِي. فَقَالَ لَهُ أَبُو عَبْدِ اللهِعليه‌السلام : « مُرْ مُصَدِّقَكَ أَنْ لَايَحْشُرَ مِنْ مَاءٍ إِلى مَاءٍ، وَلَايَجْمَع َ‌ بَيْنَ الْمُتَفَرِّقِ، وَلَايُفَرِّقَ بَيْنَ الْمُجْتَمِعِ، وَإِذَا دَخَلَ الْمَالَ فَلْيَقْسِمِ الْغَنَمَ نِصْفَيْنِ، ثُمَّ يُخَيِّرُ صَاحِبَهَا أَيَّ الْقِسْمَيْنِ شَاءَ، فَإِذَا اخْتَارَ فَلْيَدْفَعْهُ إِلَيْهِ، فَإِنْ تَتَبَّعَتْ نَفْسُ صَاحِبِ الْغَنَمِ مِنَ النِّصْفِ الْآخَرِ مِنْهَا شَاةً أَوْ شَاتَيْنِ، أَوْ ثَلَاثاً، فَلْيَدْفَعْهَا إِلَيْهِ، ثُمَّ لْيَأْخُذْ صَدَقَتَهُ، فَإِذَا أَخْرَجَهَا فَلْيَقْسِمْهَا فِيمَنْ يُرِيدُ، فَإِذَا قَامَتْ عَلى ثَمَنٍ، فَإِنْ أَرَادَهَا صَاحِبُهَا، فَهُوَ أَحَقُّ بِهَا، وَإِنْ لَمْ يُرِدْهَا فَلْيَبِعْهَا ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman BinHajja j,

(It has been narrated) from Muhammad Bin Khalid having asked Abu Abdullahasws about the charity (Zakāt) , so heasws said: ‘That is not acceptable from you’. So he said, ‘I do carry that in my wealth’. So Abu Abdullahasws said to him: ‘Instruct aZakāt collector that he should not assemble from water to the water (watering place), nor gather between the separate ones, nor separate between the gathered ones. And whenever he enters the wealth, so let him divide the sheep into two halves (groups), then its owner should choose which of the two groups he so likes to. So when he has chosen, so let him hand over (that group) to him.

But if the owner of the sheep would prefer to have a sheep, or two sheep, or three from the other half, so let him hand these over to him. Then let him take its charity (Zakāt) . So when he extracts it, so let him divide it among the one he (the owner) intends to. So when it is evaluated upon a price, and if its owner wants it (the price), so he is more rightful with it, and if he does not want it, so let him (Zakāt collector) sell it’.33

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ، عَنْ أَخِيهِ الْحُسَيْنِ، عَنْ عَلِيِّ بْنِ يَقْطِينٍ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَمَّنْ يَلِي صَدَقَةَ الْعُشْرِ عَلى مَنْ لَابَأْسَ بِهِ ؟ فَقَالَ: « إِنْ كَانَ ثِقَةً، فَمُرْهُ يَضَعُهَا فِي مَوَاضِعِهَا، وَإِنْ لَمْ يَكُنْ ثِقَةً، فَخُذْهَا مِنْهُ، وَضَعْهَا فِي مَوَاضِعِهَا ».

A number of our companions, from Ahmad Bin Muhammad, 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 one who gives out the charity (Zakāt) of the tenth (10%) upon the one there is no problem with. So heasws said: ‘If he was reliable, so instruct him to place it in its (appropriate) place, and if he does not happen to be reliable, so seize it from him and place in its (appropriate) place’.34

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ مُحَمَّدِ بْنِ مُقَرِّنِ بْنِ عَبْدِ اللهِ بْنِ زَمْعَةَ بْنِ سُبَيْعٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنْ جَدِّ أَبِيهِ: أَنَّ أَمِيرَ الْمُؤْمِنِينَ ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ كَتَبَ لَهُ فِي كِتَابِهِ الَّذِي كَتَبَ لَهُ بِخَطِّهِ حِينَ بَعَثَهُ عَلَى الصَّدَقَاتِ: « مَنْ بَلَغَتْ عِنْدَهُ مِنَ الْإِبِلِ صَدَقَةُ الْجَذَعَةِ، وَلَيْسَتْ عِنْدَهُ جَذَعَةٌ، وَعِنْدَهُ حِقَّةٌ، فَإِنَّهُ تُقْبَلُ مِنْهُ الْحِقَّةُ، وَيَجْعَلُ مَعَهَا شَاتَيْنِ، أَوْ عِشْرِينَ دِرْهَماً. وَمَنْ بَلَغَتْ عِنْدَهُ صَدَقَةُ الْحِقَّةِ، وَلَيْسَتْ عِنْدَهُ حِقَّةٌ، وَعِنْدَهُ جَذَعَةٌ، فَإِنَّهُ تُقْبَلُ مِنْهُ الْجَذَعَةُ، وَيُعْطِيهِ الْمُصَدِّقُ شَاتَيْنِ، أَوْ عِشْرِينَ دِرْهَماً. وَمَنْ بَلَغَتْ صَدَقَتُهُ حِقَّةً، وَلَيْسَتْ عِنْدَهُ حِقَّةٌ، وَعِنْدَهُ ابْنَةُ لَبُونٍ، فَإِنَّهُ يُقْبَلُ مِنْهُ ابْنَةُ لَبُونٍ، وَيُعْطِي مَعَهَا شَاتَيْنِ، أَوْ عِشْرِينَ دِرْهَماً. وَمَنْ بَلَغَتْ صَدَقَتُهُ ابْنَةَ لَبُونٍ، وَلَيْسَتْ عِنْدَهُ ابْنَةُ لَبُونٍ، وَعِنْدَهُ حِقَّةٌ، فَإِنَّهُ تُقْبَلُ مِنْهُ الْحِقَّةُ، وَيُعْطِيهِ الْمُصَدِّقُ شَاتَيْنِ، أَوْ عِشْرِينَ دِرْهَماً. وَمَنْ بَلَغَتْ صَدَقَتُهُ ابْنَةَ لَبُونٍ، وَلَيْسَتْ عِنْدَهُ ابْنَةُ لَبُونٍ، وَعِنْدَهُ ابْنَةُ مَخَاضٍ، فَإِنَّهُ تُقْبَلُ مِنْهُ ابْنَةُ مَخَاضٍ، وَيُعْطِي مَعَهَا شَاتَيْنِ، أَوْ عِشْرِينَ دِرْهَماً. وَمَنْ بَلَغَتْ صَدَقَتُهُ ابْنَةَ مَخَاضٍ، وَلَيْسَتْ عِنْدَهُ ابْنَةُ مَخَاضٍ، وَعِنْدَهُ ابْنَةُ لَبُونٍ، فَإِنَّهُ تُقْبَلُ مِنْهُ ابْنَةُ لَبُونٍ، وَيُعْطِيهِ الْمُصَدِّقُ شَاتَيْنِ، أَوْ عِشْرِينَ دِرْهَماً. وَمَنْ لَمْ يَكُنْ عِنْدَهُ ابْنَةُ مَخَاضٍ عَلى وَجْهِهَا، وَعِنْدَهُ ابْنُ لَبُونٍ ذَكَرٌ، فَإِنَّهُ يُقْبَلُ مِنْهُ ابْنُ لَبُونٍ، وَلَيْسَ مَعَهُ شَيْ‌ءٌ. وَمَنْ لَمْ يَكُنْ مَعَهُ شَيْ‌ءٌ إِلاَّ أَرْبَعَةٌ مِنَ الْإِبِلِ، وَلَيْسَ لَهُ مَالٌ غَيْرُهَا، فَلَيْسَ فِيهَا شَيْ‌ءٌ إِلاَّ أَنْ يَشَاءَ رَبُّهَا، فَإِذَا بَلَغَ مَالُهُ خَمْساً مِنَ الْإِبِلِ فَفِيهَا شَاةٌ ».

Ali Bin Ibrahim, from his father, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Muqarrin Bin Abdullah Bin Zama’a Bin Subay, from his father, from his grandfather, from the grandfather of his father that,

‘AmirAl-Momineen asws wr ote to him in a letter of hisasws which heasws wrote to him in hisasws own handwriting, when heasws sent him (as a collector) upon the charities (Zakāt) : ‘The one in whose possession of the camels, the charity (Zakāt) reaches the one four year old female camel, and there is no four year old female camel in his possession, and in his possession is a three year old female camel, so the three year old female camel would be accepted from him, and two sheep would be made to be along with it, or twenty Dirhams.

The one with whom the charity (Zakāt) reaches the three year old female camel, and there is no three year old female camel with him, and with him is a four year old female camel, so the four year old female camel would be accepted from him, and theZakāt collector would give him two sheep or twenty Dirhams.

And the one whose charity (Zakāt) reaches a three year old female camel, and in his possession is a two year old female milking camel, so the two year old milking female camel would be accepted from him, and he would give along with it, two sheep or twenty Dirhams. And the one whose charity (Zakāt) reaches a two year old female milking camel, and there is no two year old female milking camel with him, and with him is a three year old female camel, so the three year old female camel would be accepted from, and theZakāt collector would give him two sheep or twenty Dirhams.

And the one whose charity (Zakāt) reaches a two year old female milking camel, and there is no two year old female milking camel with him, and there is a three year old female camel with him, so the three year old camel would be accepted from him, and theZakāt collector would give him two sheep or twenty Dirhams. And the one whose charity reaches a two year old female milking camel, and there is no two year old female milking camel with him, and with him is a one year old female camel, so the one year old female camel would be accepted from him, and he would give two sheep or twenty Dirhams along with it.

The one whose charity (Zakāt) reaches a one year old female camel, and there is no one year old female camel with him, and with him is a two year old female milking camel, so the two year old female milking camel would be accepted from him, and theZakāt collector would give him two sheep or twenty Dirhams.

And the one who does not happen to have a one year old female camel upon its aspect, and with him is a two year old male camel, so the two year old male camel would be accepted from him, and there is nothing (else to give) along with it.

And the who does not happen to have anything with him except for four camels, and there is no wealth for him apart from it, so there is nothing regarding it, except if its lord so desires. So when his wealth reaches five from the camels, so there would be a sheep regarding it’.35

8. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ أَحْمَدَ بْنِ مَعْمَرٍ، قَالَ: أَخْبَرَنِي أَبُو الْحَسَنِ الْعُرَنِيُّ، قَالَ: حَدَّثَنِي إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ مُهَاجِرٍ، عَنْ رَجُلٍ مِنْ ثَقِيفٍ، قَالَ: اسْتَعْمَلَنِي عَلِيُّ بْنُ أَبِي طَالِبٍعليه‌السلام عَلى بَانِقْيَا وَسَوَادٍ مِنْ سَوَادِ الْكُوفَةِ، فَقَالَ لِي وَالنَّاسُ حُضُورٌ: « انْظُرْ خَرَاجَكَ، فَجِدَّ فِيهِ، وَلَاتَتْرُكْ مِنْهُ دِرْهَماً، فَإِذَا أَرَدْتَ أَنْ تَتَوَجَّهَ إِلى عَمَلِكَ، فَمُرَّ بِي ». قَالَ: فَأَتَيْتُهُ، فَقَالَ لِي: « إِنَّ الَّذِي سَمِعْتَ مِنِّي خُدْعَةٌ، إِيَّاكَ أَنْ تَضْرِبَ مُسْلِماً، أَوْ يَهُودِيّاً، أَوْ نَصْرَانِيّاً فِي دِرْهَمِ خَرَاجٍ، أَوْ تَبِيعَ دَابَّةَ عَمَلٍ فِي دِرْهَمٍ؛ فَإِنَّمَا أُمِرْنَا أَنْ نَأْخُذَ مِنْهُمُ الْعَفْوَ ».

A number of our companins, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Ahmad Bin Ma’mar who said, ‘Abu Al Hassan al Urny informed me saying, ‘Ismail Bin Ibrahim narrated to me, from Muhajir, from a man from Saqeyf who said,

‘Aliasws Bin Abu Talibasws utilised me (as aZakāt collector) upon Baniqiya, and an outskirt from the outskirts ofAl-Kufa, and he asws said to me, and the people were present: ‘Look after your taxes (collected), and be careful regarding it, and do not neglect even one Dirham from it. So when you want to divert yourself towards your work, so pass by measws ’.

He (the narrator) said, ‘So I went over to himasws , and heasws said to me: ‘That which you heard from measws were principles. Beware of striking a Muslim, or a Jew, or a Christian regarding a Dirham of tax, or pursuing a working animal regarding a Dirham. But rather, weasws order that weasws should observe tolerance for them’. 36

23 - بَابُ زَكَاةِ مَالِ الْيَتِيمِ‌

Chapter 23 – Zakāt on the wealth of the orphans

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي مَالِ الْيَتِيمِ عَلَيْهِ زَكَاةٌ؟ فَقَالَ: « إِذَا كَانَ مَوْضُوعاً، فَلَيْسَ عَلَيْهِ زَكَاةٌ، وَإِذَا عَمِلْتَ بِهِ، فَأَنْتَ لَهُ ضَامِنٌ، وَالرِّبْحُ لِلْيَتِيمِ ».

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

(It has been narrated) from Abu Abdullahasws regarding the wealth of the orphans, ‘Is thereZakāt upon it?’ So heasws said: ‘When it is a deposit, so there is noZakāt upon it, but when it is worked with, so you would be responsible (guarantor) for it, and the profit would be for the orphan’.37

2. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ؛ وَأَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، عَنْ أَبِي الْعُطَارِدِ الْحَنَّاطِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : مَالُ الْيَتِيمِ يَكُونُ عِنْدِي، فَأَتَّجِرُ بِهِ. فَقَالَ: « إِذَا حَرَّكْتَهُ، فَعَلَيْكَ زَكَاتُهُ ». قَالَ: قُلْتُ: فَإِنِّي أُحَرِّكُهُ ثَمَانِيَةَ أَشْهُرٍ، وَأَدَعُهُ أَرْبَعَةَ أَشْهُرٍ. فَقَالَ: « عَلَيْكَ زَكَاتُهُ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan and Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, altogether fromSafwan Bin Yahya, from Is’haq Bin Ammar, from Abu Al Utarid Al Khayyat who said,

‘I said to Abu Abdullahasws , ‘The wealth of the orphans happens to be in my possession. So, can I trade with it?’ So heasws said: ‘You move it and upon you would be itsZakāt’ . I said, ‘Supposing if I was to move it for eight months, and leave it for four months?’ Heasws said: ‘Upon you would be itsZakāt’ .38

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : هَلْ عَلى مَالِ الْيَتِيمِ زَكَاةٌ؟ قَالَ: « لَا، إِلاَّ أَنْ يُتَّجَرَ بِهِ، أَوْ يُعْمَلَ بِهِ ».

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

‘I said to Abu Abdullahasws , ‘Is thereZakāt upon the wealth of the orphans?’ Heasws said: ‘No, unless if one were to trade with it, or work with it’.39

4. حَمَّادُ بْنُ عِيسى، عَنْ حَرِيزٍ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « لَيْسَ عَلى مَالِ الْيَتِيمِ زَكَاةٌ، وَإِنْ بَلَغَ الْيَتِيمُ، فَلَيْسَ عَلَيْهِ لِمَا مَضى زَكَاةٌ، وَلَاعَلَيْهِ فِيمَا بَقِيَ حَتّى يُدْرِكَ، فَإِذَا أَدْرَكَ فَإِنَّمَا عَلَيْه ِ‌ زَكَاةٌ وَاحِدَةٌ، ثُمَّ كَانَ عَلَيْهِ مِثْلُ مَا عَلى غَيْرِهِ مِنَ النَّاسِ ».

Hammad Bin Isa, from Hareyz, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘There is noZakāt upon the wealth of the orphans, and even if the orphan reaches adulthood, there would be nothing upon him, due to theZakāt of the past, and there would be nothing upon him regarding what remains until he becomes aware (adult). So when he does become aware (adult). So rather there would be one (year’s)Zakāt upon him. Then, upon him, would be similar to what is upon others from the people’.40

5. حَمَّادُ بْنُ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ، أَنَّهُمَا قَالَا: لَيْسَ عَلى مَالِ الْيَتِيمِ فِي الدَّينِ وَالْمَالِ الصَّامِتِ شَيْ‌ءٌ، فَأَمَّا الْغَلاَّتُ فَعَلَيْهَا الصَّدَقَةُ وَاجِبَةٌ.

Hammad Bin Isa, from Hareyz, from Zurara and Muhammad Bin Muslim, both having said,

‘There is nothing upon the wealth of the orphans regarding the debts and the silent wealth (immovable asset). But, as for the produce, so upon it is the Obligatory charity (Zakāt) ’.41

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ، عَنْ يُونُسَ، عَنْ سَعِيدٍ السَّمَّانِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « لَيْسَ فِي مَالِ الْيَتِيمِ زَكَاةٌ إِلاَّ أَنْ يُتَّجَرَ بِهِ، فَإِنِ اتُّجِرَ بِهِ فَالرِّبْحُ لِلْيَتِيمِ، فَإِنْ وُضِعَ فَعَلَى الَّذِي يَتَّجِرُ بِهِ ».

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Saeed Al Samman who said,

‘I heard Abu Abdullahasws saying: ‘There is noZakāt regarding the wealth of the orphans except if one were to trade with it. So if it is traded with, then the profits would be for the orphan. But if there is a loss, so it would be upon the one who traded with it’.42

7. أَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ يُونُسَ بْنِ يَعْقُوبَ، قَالَ: أَرْسَلْتُ إِلى أَبِي عَبْدِ اللهِعليه‌السلام : أَنَّ لِي إِخْوَةً صِغَاراً، فَمَتى تَجِبُ عَلى أَمْوَالِهِمُ الزَّكَاةُ؟ قَالَ: « إِذَا وَجَبَتْ عَلَيْهِمُ الصَّلَاةُ، وَجَبَتِ الزَّكَاةُ ». قُلْتُ: فَمَا لَمْ تَجِبْ عَلَيْهِمُ الصَّلَاةُ؟ قَالَ: « إِذَا اتُّجِرَ بِهِ فَزَكِّهِ ».

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Yunus Bin Yaqoub who said,

‘I sent a message to Abu Abdullahasws that there are young brothers for me, so when would theZakāt be Obligated upon their wealth?’ Heasws said: ‘When theSalāt is Obligated upon them, theZakāt would (also) be Obligated’. I said, ‘So what about the ones whom theSalāt is not Obligated upon?’ Heasws said: ‘When you trade with it, so purify it (payZakāt) ’.43

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ الْفُضَيْلِ، قَالَ: كَتَبْتُ إِلى أَبِي الْحَسَنِ الرِّضَاعليه‌السلام أَسْأَلُهُ عَنِ الْوَصِيِّ: أَيُزَكِّي زَكَاةَ الْفِطْرَةِ عَن ِ الْيَتَامى إِذَا كَانَ لَهُمْ مَالٌ؟ قَالَ: فَكَتَبَعليه‌السلام : « لَا زَكَاةَ عَلى يَتِيمٍ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Al Qasim Bin Al Fuzayl who said,

‘I wrote to AbuAl-Hassan Al-Reza asws asking himasws about the trustee, ‘Would he pay theZakāt ofAl-Fitra on behalf of the orphans who happened to have had some wealth?’ So heasws wrote: ‘There is noZakāt upon the orphans’ (when an orphan reaches the age of offeringSalāt he is not an orphan but achieves the status of an adult). 44

24 - بَابُ زَكَاةِ مَالِ الْمَمْلُوكِ وَالْمُكَاتَبِ وَالْمَجْنُونِ‌

Chapter 24 – Zakāt on the wealth of the owned slaves, and the contracted slaves, and the insane

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَيْسَ فِي مَالِ الْمَمْلُوكِ شَيْ‌ءٌ وَلَوْ كَانَ لَهُ أَلْفُ أَلْفٍ، وَلَوِ احْتَاجَ لَمْ يُعْطَ مِنَ الزَّكَاةِ شَيْئاً ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘There is nothing regarding the wealth of the owned slaves, and even though there may be thousands upon thousand for him, and even if he was in need, he would not be given anything from theZakāt’ .45

2. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : امْرَأَةٌ مِنْ أَهْلِنَا مُخْتَلِطَةٌ، أَعَلَيْهَا زَكَاةٌ؟ فَقَالَ: « إِنْ كَانَ عُمِلَ بِهِ، فَعَلَيْهَا زَكَاةٌ؛ وَإِنْ لَمْ يُعْمَلْ بِهِ، فَلَا ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Abdul Rahman Bin AlHajja j who said,

‘I said to Abu Abdullahasws , ‘A woman of our family is mixed up (confused - Not of right mind), ‘Is thereZakāt upon her?’ So heasws said: ‘if it was worked with, so upon her would be theZakāt, but if it is no worked with, so no’.46

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، عَنْ مُوسَى بْنِ بَكْرٍ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنِ امْرَأَةٍ مُصَابَةٍ وَلَهَا مَالٌ فِي يَدِ أَخِيهَا، هَل ْ عَلَيْهِ زَكَاةٌ؟ فَقَالَ: « إِنْ كَانَ أَخُوهَا يَتَّجِرُ بِهِ، فَعَلَيْهِ زَكَاةٌ ». عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ، عَنْ مُوسَى بْنِ بَكْرٍ، عَنْ عَبْدٍ صَالِحٍعليه‌السلام مِثْلَهُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Abbas Bin marouf, from Ali Bin Mahziyar, from Al Husayn Bin Saeed, from Muhammad Bin Al Fazl, from Musa Bin Bakr who said,

‘I asked AbuAl-Hassan asws abou t a possessed woman, and for her is some wealth in the hands of her brother, ‘Is theZakāt upon him?’ So heasws said: ‘If her brother were to trade with it, soZakāt would be upon him’.47

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Sama’at, from Musa Bin Bakr,

(It has been narrated) from Abd Salihasws (7th Imamasws ) – similar to it’.48

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِي الْبَخْتَرِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَيْسَ فِي مَالِ الْمُكَاتَبِ زَكَاةٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Abu Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘There is noZakāt regarding the wealth of the contracted slaves’.49

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنِ الْخَشَّابِ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ، عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : مَمْلُوكٌ فِي يَدِهِ مَالٌ، أَعَلَيْهِ زَكَاةٌ؟ قَالَ: « لَا ». قُلْتُ: وَلَا عَلى سَيِّدِهِ؟ قَالَ: « لَا، إِنَّهُ لَمْ يَصِلْ إِلى سَيِّدِهِ، وَلَيْسَ هُوَ لِلْمَمْلُوكِ ».

Muhammad Bin Yahya, form Muhammad Bin Ahmad, from Al Khasshab, from Ali Bin Al Husayn, from Muhammad Bin Abu Hamza, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullahasws , ‘An owned slave has wealth in his hands, would there beZakāt upon him?’ Heasws said: ‘No’. I said, ‘Nor upon his master?’ Heasws said: ‘No. It is what he did not give to his master, and it is not for the owned slave’. 50

25 - بَابٌ فِيمَا يَأْخُذُ السُّلْطَانُ مِنَ الْخَرَاجِ

Chapter 25 – Regarding what the Sultan (ruling authority) takes from the taxes

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، عَنْ سُلَيْمَانَ بْنِ خَالِدٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ أَصْحَابَ أَبِي أَتَوْهُ، فَسَأَلُوهُ عَمَّا يَأْخُذُ السُّلْطَانُ، فَرَقَّ لَهُمْ، وَإِنَّهُ لَيَعْلَمُ أَنَّ الزَّكَاةَ لَاتَحِلُّ إِلاَّ لِأَهْلِهَا، فَأَمَرَهُمْ أَنْ يَحْتَسِبُوا بِهِ، فَجَالَ فِكْرِي وَاللهِ لَهُمْ، فَقُلْتُ: يَا أَبَتِ، إِنَّهُمْ إِنْ سَمِعُوا إِذاً لَمْ يُزَكِّ أَحَدٌ، فَقَالَ: يَا بُنَيَّ، حَقٌّ أَحَبَّ اللهُ أَنْ يُظْهِرَهُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin AlHajja j, from Suleyman Bin Khalid who said,

‘I heard Abu Abdullahasws saying: ‘The companions of myasws fatherasws came over to himasws and asked himasws about what the Sultan (ruling authority) takes, to differentiate for them, and he knew that theZakāt is not Permissible except for its deserving ones. So heasws ordered them that they should reckon with it (as beingZakāt) . So Iasws thought about them, and said to myasws fatherasws , ‘O fatherasws ! They (people), if they were to hear it, then none of them would even payZakāt’ . So heasws said: ‘O myasws sonasws ! Allahazwj Loves a right to be manifested’.51

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْعُشُورِ الَّتِي تُؤْخَذُ مِنَ الرَّجُلِ: أَيَحْتَسِبُ بِهَا مِنْ زَكَاتِهِ؟ قَالَ: « نَعَمْ، إِنْ شَاءَ ».

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

‘I asked Abu Abdullahasws about the tenth (10%) which is taken from the man (by the government), ‘Can one reckon with it to be from theZakāt? ’ Heasws said: ‘Yes, if he so desires to’.52

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ رِفَاعَةَ بْنِ مُوسى: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَرِثُ الْأَرْضَ، أَوْ يَشْتَرِيهَا، فَيُؤَدِّي خَرَاجَهَا إِلَى السُّلْطَانِ: هَلْ عَلَيْهِ عُشْرٌ؟ قَالَ: « لَا ».

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

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the man who inherits a land, or he buys it, and he pays its taxes to the Sultan (ruling authority), ‘Is there a tenth (10%) to pay upon it (asZakāt) ?’ Heasws said: ‘No’.53

4. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ عِيصِ بْنِ الْقَاسِمِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي الزَّكَاةِ، فَقَالَ: « مَا أَخَذَ مِنْكُمْ بَنُو أُمَيَّةَ فَاحْتَسِبُوا بِهِ، وَلَا تُعْطُوهُمْ شَيْئاً مَا اسْتَطَعْتُمْ؛ فَإِنَّ الْمَالَ لَايَبْقى عَلى هذَا أَنْ تُزَكِّيَهُ مَرَّتَيْنِ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullahasws regarding theZakāt, so heasws said: ‘Whatever the Clan of Umayya take from you, so reckon with it (as beingZakāt) , and do not give them anything what you can (get away with), for the wealth would not remain (but being depleted), ifZakāt were to be paid twice’.54

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَبْدِ اللهِ بْنِ مَالِكٍ، عَنْ أَبِي قَتَادَةَ، عَنْ سَهْلِ بْنِ الْيَسَعِ: أَنَّهُ حَيْثُ أَنْشَأَ سَهْلَ‌آبَادَ، وَسَأَلَ أَبَا الْحَسَنِ مُوسىعليه‌السلام عَمَّا يُخْرَجُ مِنْهَا، مَا عَلَيْهِ؟ فَقَالَ: « إِنْ كَانَ السُّلْطَانُ يَأْخُذُ خَرَاجَهُ، فَلَيْسَ عَلَيْكَ شَيْ‌ءٌ، وَإِنْ لَمْ يَأْخُذِ السُّلْطَانُ مِنْهَا شَيْئاً، فَعَلَيْكَ إِخْرَاجُ عُشْرِ مَا يَكُونُ فِيهَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abdullah Bin Malik, from Abu Qatada,

(It has been narrated) from Sahl BinAl-Yas’a when he e stablished Sahl Abaad, and asked AbuAl-Hassan Musa asws about what to take from it, what was (Obligated) upon him. So heasws said: ‘If it was so that the Sultan (ruling authority) has taken its taxes, so there is nothing upon you; and if the Sultan (ruling authority) has not taken anything from it, so upon you is its tax of a tenth (10%), whatever happens to be in it’.55

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ جَعْفَرٍ، عَنْ آبَائِهِعليهم‌السلام ، قَالَ: « مَا أَخَذَهُ مِنْكَ الْعَاشِرُ، فَطَرَحَهُ فِي كُوزِهِ، فَهُوَ مِنْ زَكَاتِكَ، وَمَا لَمْ يَطْرَحْ فِي الْكُوزِ، فَلَا تَحْتَسِبْهُ مِنْ زَكَاتِكَ ».

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

(It has been narrated) from Ja’farasws , from hisasws forefathersasws having said: ‘Whatever the tax collector (of 10%) takes from you and throws it into a jug, so it is from yourZakāt, and whatever he does not throw in into the jug, so you cannot reckon it to be from yourZakāt’ . 56

26 - بَابُ الرَّجُلِ يُخَلِّفُ عِنْدَ أَهْلِهِ مِنَ النَّفَقَةِ مَا يَكُونُ فِي مِثْلِهَا الزَّكَاةُ‌

Chapter 26 – The man leaves behind expenses with his wife similar to what would happen to incur the Zakāt

1. أَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي الْحَسَنِ الْمَاضِيعليه‌السلام ، قَالَ: قُلْتُ لَهُ: رَجُلٌ خَلَّفَ عِنْدَ أَهْلِهِ نَفَقَةً أَلْفَيْنِ لِسَنَتَيْنِ: عَلَيْهَا زَكَاةٌ؟ قَالَ: « إِنْ كَانَ شَاهِداً فَعَلَيْهِ زَكَاةٌ، وَإِنْ كَانَ غَائِباً فَلَيْسَ عَلَيْهِ زَكَاةٌ ».

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar,

(It has been narrated) from Abu Al HassanAl-Maazy asws (7th Imamasws ), said, ‘I said to himasws , ‘A man leaves behind expense monies with his wife, two thousand for two years. Would there beZakāt upon her?’ Heasws said: ‘If he was present, so upon him would be theZakāt, but if he was absent, so there would be noZakāt upon it’.57

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي رَجُلٍ وَضَعَ لِعِيَالِهِ أَلْفَ دِرْهَمٍ نَفَقَةً، فَحَالَ عَلَيْهَا الْحَوْلُ، قَالَ: « إِنْ كَانَ مُقِيماً زَكَّاهُ، وَإِنْ كَانَ غَائِباً لَمْ يُزَكِّهِ ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws regarding a man who places a thousand Dirhams for his dependents as expense money, and a year passes by upon it. Heasws said: ‘If he was staying, there would beZakāt, and if he was absent, it would not be subjected toZakāt’ .58

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ، عَنْ يُونُسَ، عَنْ سَمَاعَةَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: الرَّجُلُ يُخَلِّفُ لِأَهْلِهِ ثَلَاثَةَ آلَافِ دِرْهَمٍ نَفَقَةَ سَنَتَيْنِ: عَلَيْهِ زَكَاةٌ؟ قَالَ: « إِنْ كَانَ شَاهِداً فَعَلَيْهَا زَكَاةٌ، وَإِنْ كَانَ غَائِباً فَلَيْسَ فِيهَا شَيْ‌ءٌ ».

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘The man leaves behind three thousand Dirhams as expense monies (with his wife) for two years. Would there beZakāt upon it?’ Heasws said: ‘If he was present, so upon her would be theZakāt, but if he was absent, so there is nothing with regards to it’. 59

27 - بَابُ الرَّجُلِ يُعْطِي مِنْ زَكَاتِهِ مَنْ يَظُنُّ أَنَّهُ مُعْسِرٌ ثُمَّ يَجِدُهُ مُوسِراً‌

Chapter 27 – The man gives from the Zakāt to the one whom he thinks is financially straitened, then he finds him to be affluent

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي رَجُلٍ يُعْطِي زَكَاةَ مَالِهِ رَجُلاً وَهُوَ يَرى أَنَّهُ مُعْسِرٌ، فَوَجَدَهُ مُوسِراً، قَالَ: « لَا يُجْزِئُ عَنْهُ ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Al Husayn Bin Usman, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws regarding a man who gave theZakāt of his wealth to a man and he saw him as financially straitened, but he found him to be affluent (after paying him)’. Heasws said: ‘He would not be sufficed from it (i.e. he has to pay again)’.60

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ الْأَحْوَلِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي رَجُلٍ عَجَّلَ زَكَاةَ مَالِهِ، ثُمَّ أَيْسَرَ الْمُعْطى قَبْلَ رَأْسِ السَّنَةِ، قَالَ: « يُعِيدُ الْمُعْطِي الزَّكَاةَ ».

Ali Bin Ibrahim, from his father and Muhbammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Al Ahowl,

(It has been narrated) from Abu Abdullahasws regarding a man who hastened with theZakāt of his wealth, then the recipient became affluent before the end of the year. Heasws said: ‘The giver would repeat theZakāt’ .61

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ أَبِي الْمَغْرَاءِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ أَشْرَكَ بَيْنَ الْأَغْنِيَاءِ وَالْفُقَرَاءِ فِي الْأَمْوَالِ، فَلَيْسَ لَهُمْ أَنْ يَصْرِفُوا إِلى غَيْرِ شُرَكَائِهِمْ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Usman Bin Isa, from Abu Al Magra,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and high Associated between the rich and the poor in the wealth. Thus, it is not for them that they should be disbursing it upon other than their associates’. 62

28 - بَابُ الزَّكَاةِ لَاتُعْطى غَيْرَ أَهْلِ الْوَلَايَةِ‌

Chapter 28 – The Zakāt cannot be given to other than the people of Al-Wilayah

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ وَبُكَيْرٍ وَالْفُضَيْلِ وَمُحَمَّدِ بْنِ مُسْلِمٍ وَبُرَيْدٍ الْعِجْلِيِّ: عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ اللهِعليهما‌السلام أَنَّهُمَا قَالَا فِي الرَّجُلِ يَكُونُ فِي بَعْضِ هذِهِ الْأَهْوَاءِ ـ الْحَرُورِيَّةِ وَالْمُرْجِئَة ِ وَالْعُثْمَانِيَّةِ وَالْقَدَرِيَّةِ ـ ثُمَّ يَتُوبُ، وَيَعْرِفُ هذَا الْأَمْرَ، وَيُحْسِنُ رَأْيَهُ: أَيُعِيدُ كُلَّ صَلَاةٍ صَلاَّهَا، أَوْ صَوْمٍ، أَوْ زَكَاةٍ، أَوْ حَجٍّ، أَوْ لَيْسَ عَلَيْهِ إِعَادَةُ شَيْ‌ءٍ مِنْ ذلِكَ؟ قَالَ: « لَيْسَ عَلَيْهِ إِعَادَةُ شَيْ‌ءٍ مِنْ ذلِكَ غَيْرِ الزَّكَاةِ لَابُدَّ أَنْ يُؤَدِّيَهَا؛ لِأَنَّهُ وَضَعَ الزَّكَاةَ فِي غَيْرِ مَوْضِعِهَا، وَإِنَّمَا مَوْضِعُهَا أَهْلُ الْوَلَايَةِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara, and Bukeyr, and Al Fuzayl, and Muhammad Bin Muslim, and Bureyd Al Ijaly,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws , both having said regarding the man who happens to be among one of these followers of personal desires – the Harouriyya, and the Murjiyya, and the Usmaniyya, and the Qadariyya. Then he repents and recognises this matter (Al-Wilayah) , and his view (Emān ) improves. Would he have to repeat everySalāt he had prayed, orSoām (Fast),or Zakāt, orHajj, or there isn’t anything upon him to repeat from that?’ Heasws said: ‘There is no repeating upon him from that other than theZakāt. It is inevitable that he pays it, because he had placed theZakāt in other that is (appropriate) place, and rather, its (appropriate) place is the people of Al-Wilayah’ .63

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَا مِنْ رَجُلٍ يَمْنَعُ دِرْهَماً مِنْ حَقٍّ إِلاَّ أَنْفَقَ اثْنَيْنِ فِي غَيْرِ حَقِّهِ، وَمَا مِنْ رَجُلٍ مَنَعَ حَقّاً فِي مَالِهِ إِلاَّ طَوَّقَهُ اللهُ بِهِ حَيَّةً مِنْ نَارٍ يَوْمَ الْقِيَامَةِ ». قَالَ: قُلْتُ لَهُ: رَجُلٌ عَارِفٌ أَدّى زَكَاتَهُ إِلى غَيْرِ أَهْلِهَا زَمَاناً، هَلْ عَلَيْهِ أَنْ يُؤَدِّيَهَا ثَانِياً إِلى أَهْلِهَا إِذَا عَلِمَهُمْ؟ قَالَ: « نَعَمْ ». قَالَ: قُلْتُ: فَإِنْ لَمْ يَعْرِفْ لَهَا أَهْلاً، فَلَمْ يُؤَدِّهَا، أَوْ لَمْ يَعْلَمْ أَنَّهَا عَلَيْهِ، فَعَلِمَ بَعْدَ ذلِكَ؟ قَالَ: « يُؤَدِّيهَا إِلى أَهْلِهَا لِمَا مَضى ». قَالَ: قُلْتُ لَهُ: فَإِنَّهُ لَمْ يَعْلَمْ أَهْلَهَا، فَدَفَعَهَا إِلى مَنْ لَيْسَ هُوَ لَهَا بِأَهْلٍ، وَقَدْ كَانَ طَلَبَ وَاجْتَهَدَ، ثُمَّ عَلِمَ بَعْدَ ذلِكَ سُوءَ مَا صَنَعَ؟ قَالَ: « لَيْسَ عَلَيْهِ أَنْ يُؤَدِّيَهَا مَرَّةً أُخْرى ». وَعَنْ زُرَارَةَ مِثْلَهُ غَيْرَ أَنَّهُ قَالَ: « إِنِ اجْتَهَدَ فَقَدْ بَرِئَ، وَإِنْ قَصَّرَ فِي الِاجْتِهَادِ فِي الطَّلَبِ، فَلَا ».

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

‘I heard Abu Abdllahasws saying: ‘There is none from a man who prevent a Dirham from a right except that he would spend two in other than its rightful way; and there is none from a man who prevents a right in his wealth except that Allahazwj would Collar him, due to it, a snake of fire on the Day of Judgement’.

He (the narrator) said, ‘I said to himasws , ‘An understanding man paid hisZakāt to other than its deserving ones for a long time. Would it be upon him that he repeats it for a second time to its deserving ones when he does know them?’ Heasws said: ‘Yes’. I said, ‘Supposing he does not recognise its deserving ones so he does not give it, or does not know that is it upon him (to give), so he comes to know after that?’ Heasws said: ‘He should pay it to its deserving ones of what has passed’.

He (the narrator) said, ‘I said to himasws , ‘Supposing he did not know its deserving ones, so he handed it over to the one who was not deserving of it, and he had sought and strived, then came to know after that, the evil of what he had done’. Heasws said: ‘It is not upon him that he pays it another time’.

And from Zurara, similar to it, apart from that, that heasws said: ‘If he had strived, so he is blameless, and if he was deficient in the striving regarding the seeking (of the deserving recipient), so no’.64

3. حَمَّادُ بْنُ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الصَّدَقَةَ وَالزَّكَاةَ لَايُحَابى بِهَا قَرِيبٌ، وَلَا يُمْنَعْهَا بَعِيدٌ ».

Hammad Bin Isa, from hareyz, from Zurara and Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘The charity and theZakāt, cannot be gifted to the near ones, and would not be prevented to the remote ones’.65

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، عَنِ الْوَلِيدِ بْنِ صَبِيحٍ، قَالَ: قَالَ لِي شِهَابُ بْنُ عَبْدِ رَبِّهِ: أَقْرِئْ أَبَا عَبْدِ اللهِعليه‌السلام عَنِّي السَّلَامَ، وَأَعْلِمْهُ أَنَّهُ يُصِيبُنِي فَزَعٌ فِي مَنَامِي، قَالَ: فَقُلْتُ لَهُ: إِنَّ شِهَاباً يُقْرِئُكَ السَّلَامَ، وَيَقُولُ لَكَ: إِنَّهُ يُصِيبُنِي فَزَعٌ فِي مَنَامِي قَالَ: « قُلْ لَهُ، فَلْيُزَكِّ مَالَهُ ». قَالَ: فَأَبْلَغْتُ شِهَاباً ذلِكَ، فَقَالَ لِي: فَتُبْلِغُهُ عَنِّي؟ فَقُلْتُ: نَعَمْ، فَقَالَ: قُلْ لَهُ: إِنَّ الصِّبْيَانَ ـ فَضْلاً عَنِ الرِّجَالِ ـ لَيَعْلَمُونَ أَنِّي أُزَكِّي مَالِي. قَالَ: فَأَبْلَغْتُهُ، فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « قُلْ لَهُ: إِنَّكَ تُخْرِجُهَا، وَلَاتَضَعُهَا فِي مَوَاضِعِهَا ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Al Waleed Bin Sabeeh who said,

‘Shihab Bin Abd Rabbih said to me, ‘Convey the greetings to Abu Abdullahasws from me and let himasws know that I have been hit by the terror in my sleep (nightmare)’.

So I said to himasws , ‘Shihab conveys the greeting to youasws , and is saying to you, ‘I have been hit by terror in my sleep’. Heasws said: ‘Say to him that he should be payingZakāt of his wealth’.

He said, ‘So I delivered that to Shihab, and he said to me, ‘So, did you deliver it from me?’ So I said, ‘Yes. So he said, ‘Say to himasws , ‘The children as well as the men are knowing that I do pay theZakāt of my wealth’. So I delivered it to himasws , and Abu Abdullahasws said to him: ‘You do take it out, and (but) you do not place it in its (appropriate) place’.66

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ أُذَيْنَةَ، قَالَ: كَتَبَ إِلَيَّ أَبُو عَبْدِ اللهِعليه‌السلام : « أَنَّ كُلَّ عَمَلٍ عَمِلَهُ النَّاصِبُ فِي حَالِ ضَلَالِهِ، أَوْ حَال ِ‌ نَصْبِهِ، ثُمَّ مَنَّ اللهُ عَلَيْهِ، وَعَرَّفَهُ هذَا الْأَمْرَ، فَإِنَّهُ يُؤْجَرُ عَلَيْهِ وَيُكْتَبُ لَهُ إِلاَّ الزَّكَاةَ، فَإِنَّهُ يُعِيدُهَا؛ لِأَنَّهُ وَضَعَهَا فِي غَيْرِ مَوْضِعِهَا، وَإِنَّمَا مَوْضِعُهَا أَهْلُ الْوَلَايَةِ، وَأَمَّا الصَّلَاةُ وَالصَّوْمُ، فَلَيْسَ عَلَيْهِ قَضَاؤُهُمَا ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina who said,

‘Abu Abdullahasws wrote to me: ‘Every deed worked by the Hostile One (Nasibi) during his state of straying, or state of his hostility, then Allahazwj Favours upon him and he recognises this matter (Al-Wilayah) , so he would be Recompensed upon it, and there would be written for him (all deeds) except for theZakāt, for he would have to repeat that because he had placed it in other than its (appropriate) place; and rather, its (appropriate) place is the people of Al-Wilayah. And as for theSalāt, and theSoām, so there wou ld be no fulfilling (repeating) of these upon him’.67

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ إِسْمَاعِيلَ بْنِ سَعْدٍ الْأَشْعَرِيِّ: عَنِ الرِّضَاعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الزَّكَاةِ: هَلْ تُوضَعُ فِيمَنْ لَايَعْرِفُ؟ قَالَ: « لَا، وَلَازَكَاةُ الْفِطْرَةِ ».

A number of our companions, from Ahmad Bin Muhammad, from Ismail Bin Saeed Al Ashary,

(It has been narrated) fromAl-Reza asws , said, ‘I asked himasws about theZakāt, ‘Can it be placed among the ones who do not recognise (Al-Wilayah) ?’ Heasws said: ‘No, nor theZakāt ofAl-Fitra’. 68

29- بَابُ قَضَاءِ الزَّكَاةِ عَنِ الْمَيِّتِ‌

Chapter 29 – Fulfilment of the Zakāt on behalf of the deceased

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْن ِ‌ مَحْبُوبٍ، عَنْ عَبَّادِ بْنِ صُهَيْبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي رَجُلٍ فَرَّطَ فِي إِخْرَاجِ زَكَاتِهِ فِي حَيَاتِهِ، فَلَمَّا حَضَرَتْهُ الْوَفَاةُ، حَسَبَ جَمِيعَ مَا كَانَ فَرَّطَ فِيهِ مِمَّا لَزِمَهُ مِنَ الزَّكَاةِ، ثُمَّ أَوْصى بِهِ أَنْ يُخْرَجَ ذلِكَ، فَيُدْفَعَ إِلى مَنْ يَجِبُ لَهُ. قَالَ: « جَائِزٌ، يُخْرَجُ ذلِكَ مِنْ جَمِيعِ الْمَالِ، إِنَّمَا هُوَ بِمَنْزِلَةِ دَيْنٍ لَوْ كَانَ عَلَيْهِ لَيْسَ لِلْوَرَثَةِ شَيْ‌ءٌ، حَتّى يُؤَدُّوا مَا أَوْصى بِهِ مِنَ الزَّكَاةِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abbad Bin Suheyb,

(It has been narrated) from Abu Abdullahasws regarding a man who omitted the extraction of hisZakāt during his lifetime. So when the death presented itself to him, he counted the entirety of what he had omitted from what been Imposed upon him from theZakāt, then bequeathed that it be extracted and handed over to the one it is Obligated upon (to be handed over to)’. Heasws said: ‘Allowed. That would be extracted from the entirety of the wealth. But rather, it would be at the status of a debt, had it been upon him. There would not be anything for the inheritors until what he had bequeathed with from theZakāt, is paid over’.69

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : رَجُلٌ لَمْ يُزَكِّ مَالَهُ، فَأَخْرَجَ زَكَاتَهُ عِنْدَ مَوْتِهِ، فَأَدَّاهَا، كَانَ ذلِكَ يُجْزِئُ عَنْهُ. قَالَ: « نَعَمْ ». قُلْتُ: فَإِنْ أَوْصى بِوَصِيَّةٍ مِنْ ثُلُثِهِ، وَلَمْ يَكُنْ زَكّى: أَيُجْزِئُ عَنْهُ مِنْ زَكَاتِهِ؟ قَالَ: « نَعَمْ، يُحْسَبُ لَهُ زَكَاةٌ، وَلَاتَكُونُ لَهُ نَافِلَةٌ وَعَلَيْهِ فَرِيضَةٌ ».

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

‘I said to Abu Ja’farasws , ‘A man did not payZakāt of his wealth, so hisZakāt was extracted during his death. So, would the payment of what suffice him from it?’ Heasws said: ‘Yes’. I said, ‘Supposing he were to bequeath with a bequest from his third, andZakāt had not been paid on it, would it suffice him from hisZakāt? ’ Heasws said: ‘Yes.Zakāt would be reckoned for him, and no optionalSalāt would happen to be upon him, and upon him would be the Obligatory (Salāt) ’.70

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ شُعَيْبٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنَّ عَلى أَخِي زَكَاةً كَثِيرَةً، فَأَقْضِيهَا، أَوْ أُؤَدِّيهَا عَنْهُ؟ فَقَالَ لِي: « وَكَيْفَ لَكَ بِذلِكَ؟ » قُلْتُ: أَحْتَاطُ، قَالَ: « نَعَمْ، إِذاً تُفَرِّجَ عَنْهُ ».

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Shuayb who said,

‘I said to Abu Abdullahasws , ‘There is a lot ofZakāt upon my brother. So, can I fulfil it or pay it on his behalf?’ So heasws said to me: ‘And how is it for you with that?’ I said, ‘Precaution’. Heasws said: ‘Yes, then you relieve if from him’.71

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، قَالَ: قُلْتُ لَهُ: رَجُلٌ يَمُوتُ وَعَلَيْهِ خَمْسُمِائَةِ دِرْهَمٍ مِنَ الزَّكَاةِ، وَعَلَيْهِ حَجَّةُ الْإِسْلَامِ، وَتَرَكَ ثَلَاثَمِائَةِ دِرْهَمٍ، فَأَوْصى بِحَجَّةِ الْإِسْلَامِ، وَأَنْ يُقْضى عَنْهُ دَيْنُ الزَّكَاةِ. قَالَ: « يُحَجُّ عَنْهُ مِنْ أَقْرَبِ مَا يَكُونُ، وَيُخْرَجُ الْبَقِيَّةُ فِي الزَّكَاةِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I said to himasws , ‘A man is dying and upon him is five hundred Dirhams ofZakāt, and upon him is the (performance) ofHajj ofAl-Islam, and leav es three hundred Dirhams. So he bequeaths with (the performance of) theHajj ofAl-Islam, and that the debt ofZakāt to be fulfilled from him’. Heasws said: ‘Hajj would be performed on his behalf from the nearest of what can happen to be, and the remainder would be extracted regarding theZakāt’ .72

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَلِيِّ بْنِ يَقْطِينٍ، قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الْأَوَّلِعليه‌السلام : رَجُلٌ مَاتَ وَعَلَيْهِ زَكَاةٌ، وَأَوْصى أَنْ يُقْض ى عَنْهُ الزَّكَاةُ وَوُلْدُهُ مَحَاوِيجُ، إِنْ دَفَعُوهَا أَضَرَّ ذلِكَ بِهِمْ ضَرَراً شَدِيداً. فَقَالَ: « يُخْرِجُونَهَا، فَيَعُودُونَ بِهَا عَلى أَنْفُسِهِمْ، وَيُخْرِجُونَ مِنْهَا شَيْئاً، فَيُدْفَعُ إِلى غَيْرِهِمْ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Yaqteen who said,

‘I said to AbuAl-Hassan asws the 1st, ‘A man dies, and upon him is theZakāt, and he bequeaths that theZakāt be fulfilled from him, and his children are destitute. If it were to be handed over, that would be extremely harmful to them’. So heasws said: ‘It would be extracted and paid over upon themselves, and they (in turn) would take something out from it and hand it over to others’. 73

30 - بَابُ أَقَلِّ مَا يُعْطى مِنَ الزَّكَاةِ وَأَكْثَرَ

Chapter 30 – The least of what would be given from the Zakāt, and the most

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ أَبِي وَلاَّدٍ الْحَنَّاطِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « لَا يُعْطى أَحَدٌ مِنَ الزَّكَاةِ أَقَلَّ مِنْ خَمْسَةِ دَرَاهِمَ، وَهُوَ أَقَلُّ مَا فَرَضَ اللهُ ـ عَزَّ وَجَلَّ ـ مِنَ الزَّكَاةِ فِي أَمْوَالِ الْمُسْلِمِينَ، فَلَا تُعْطُوا أَحَداً مِنَ الزَّكَاةِ أَقَلَّ مِنْ خَمْسَةِ دَرَاهِمَ فَصَاعِداً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Wallad Al Hannat,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying, ‘No one shall be given less than five Dirhams from theZakāt and it is the least of what Allahazwj Mighty and Majestic Imposed from theZakāt in the wealth of the Muslims. Therefore do not give anyone less than five Dirhams from theZakāt, (and give) upwards (of that)’.74

2. وَعَنْهُ، عَنْ أَحْمَدَ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي الْحَسَنِ مُوسىعليه‌السلام ، قَالَ: قُلْتُ لَهُ: أُعْطِي الرَّجُلَ مِنَ الزَّكَاةِ ثَمَانِينَ دِرْهَماً؟ قَالَ: « نَعَمْ، وَزِدْهُ ». قُلْتُ: أُعْطِيهِ مِائَةً ؟ قَالَ: « نَعَمْ، وَأَغْنِهِ إِنْ قَدَرْتَ أَنْ تُغْنِيَهُ ».

And from him, from Ahmad, from Abdul Malik Bin Utba, from Is’haq Bin Ammar,

(It has been narrated) from Abu Al Hassan Musaasws , said, ‘I said to himasws , ‘Can the man give eighty Dirhams from theZakāt? ’ Heasws said: ‘Yes, and increase it’. I said, ‘Can I give him a hundred?’ Heasws said: ‘Yes, and enrich him, if you are able to enrich him’.75

3. أَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ، عَنْ عَمْرِو بْنِ سَعِيدٍ، عَنْ مُصَدِّقِ بْنِ صَدَقَةَ، عَنْ عَمَّارِ بْنِ مُوسى: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام أَنَّهُ سُئِلَ: كَمْ يُعْطَى الرَّجُلُ مِنَ الزَّكَاةِ؟ قَالَ: « قَالَ أَبُو جَعْفَرٍعليه‌السلام : إِذَا أَعْطَيْت َ‌ فَأَغْنِهِ ».

Ahmad Bin Idreed, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan Bin Ali Bin Fazzal, from Amro Bin Saeed, from Musaddiq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws having been asked, ‘How much can the man give from theZakāt’ . Heasws said: ‘Abu Ja’farasws said: ‘Give him so that he get enriched’.76

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ سَعِيدِ بْنِ غَزْوَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « تُعْطِيهِ مِنَ الزَّكَاةِ حَتّى تُغْنِيَهُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Saeed Bin Gazwan,

(It has been narrated) from Abu Abdullahasws having said: ‘You can give him from theZakāt until you enrich him’. 77

31 - بَابُ أَنَّهُ يُعْطى عِيَالُ الْمُؤْمِنِ مِنَ الزَّكَاةِ إِذَا كَانُوا صِغَاراً وَيُقْضى عَنِ الْمُؤْمِنِينَ الدُّيُونُ مِنَ الزَّكَاةِ‌

Chapter 31 - Giving from the Zakāt to the dependants of the Believer when they were young, and fulfilling the debts from the Believers from the Zakāt

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ أَبِي بَصِيرٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : الرَّجُلُ يَمُوتُ، وَيَتْرُكُ الْعِيَالَ: أَيُعْطَوْنَ مِنَ الزَّكَاةِ؟ قَالَ: « نَعَمْ، حَتّى يَنْشَوْا وَيَبْلُغُوا وَيَسْأَلُوا: مِنْ أَيْنَ كَانُوا يَعِيشُونَ إِذَا قُطِع َ ذلِكَ عَنْهُمْ؟ ». فَقُلْتُ: إِنَّهُمْ لَايَعْرِفُونَ. قَالَ: « يُحْفَظُ فِيهِمْ مَيِّتُهُمْ، وَيُحَبَّبُ إِلَيْهِمْ دِينُ أَبِيهِمْ، فَلَا يَلْبَثُوا أَنْ يَهْتَمُّوا بِدِينِ أَبِيهِمْ، فَإِذَا بَلَغُوا وَعَدَلُوا إِلى غَيْرِكُمْ، فَلَا تُعْطُوهُمْ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Abu Baseer who said,

‘I said to Abu Abdullahasws , ‘A man dies and leave the dependants. Would they be given from theZakāt? ’ Heasws said: ‘Yes, until they grow up and reach adulthood, and can asked, from where would they be living when that is cut off from them’. So I said, ‘They are not recognising (Al-Wilayah) ’. Heasws said: ‘Their deceased should be preserved among them, and the Religion of their father should be made to be beloved to them, it won’t be long before they pay attention to their Religion. So when reach adulthood and change to others, then do not give to them’.78

2. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنْ رَجُلٍ عَارِفٍ فَاضِلٍ تُوُفِّيَ، وَتَرَكَ عَلَيْهِ دَيْناً قَدِ ابْتُلِيَ بِهِ، لَمْ يَكُنْ بِمُفْسِدٍ، وَلَابِمُسْرِفٍ، وَلَامَعْرُوفٍ بِالْمَسْأَلَةِ، هَلْ يُقْضى عَنْهُ مِنَ الزَّكَاةِ الْأَلْفُ وَالْأَلْفَانِ؟ قَالَ: « نَعَمْ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan and Mihammad Bin Yahya, from Muhammad Bin Al Husayn, altogether from Safwan Bin Yahya, from Abdul Rahman Bin AlHajja j who said,

‘I asked AbuAl-Hassan asws abou t an understanding, meritorious man who dies and leaves debts upon him that he had been afflicted with, not happening by corruption, nor extravagance, nor being well-known for begins. Would these be fulfilled on his behalf from theZakāt, the thousand and the two thousand?’ Heasws said: ‘Yes’.79

3. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنْ أَحْمَدَ بْنِ عَائِذٍ، عَنْ أَبِي خَدِيجَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « ذُرِّيَّةُ الرَّجُلِ الْمُسْلِمِ إِذَا مَاتَ يُعْطَوْنَ مِنَ الزَّكَاةِ وَالْفِطْرَةِ كَمَا كَانَ يُعْطى أَبُوهُمْ حَتّى يَبْلُغُوا فَإِذَا بَلَغُوا، وَعَرَفُوا مَا كَانَ أَبُوهُمْ يَعْرِفُ، أُعْطُوا، وَإِنْ نَصَبُوا، لَمْ يُعْطَوْا ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al washa, from Ahmad Bin Aiz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘The offspring of the Muslim man, when he dies, would be given from theZakāt and the Fitra, just as their father was given until they reach adulthood. So when they do reach adulthood and recognise (Al-Wilayah) what their father had recognised, they would be given, and if they turn to be Hostile Ones (Nasibis), they would not be given’. 80

32 - بَابُ تَفْضِيلِ أَهْلِ الزَّكَاةِ بَعْضِهِمْ عَلى بَعْضٍ‌

Chapter 32 - The preferring of the deserving ones of e Zakāt, some of them over the others

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ عُتَيْبَةَ، عَنْ عَبْدِ اللهِ بْنِ عَجْلَانَ السَّكُونِيِّ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : إِنِّي رُبَّمَا قَسَمْتُ الشَّيْ‌ءَ بَيْنَ أَصْحَابِي أَصِلُهُمْ بِهِ، فَكَيْفَ أُعْطِيهِمْ؟ فَقَالَ: « أَعْطِهِمْ عَلَى الْهِجْرَةِ فِي الدِّينِ وَالْعَقْلِ وَالْفِقْهِ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Uteyba Bin Abdullah Bin Ijlan Al Sakuny who said,

‘I said to Abu Ja’farasws , ‘Sometimes I distribute something between my companions to maintain good relations by it. So how should I be giving to them?’ So heasws said: ‘Give to them upon the emigration in the Religion (towards Al-Wilayah) , and the intellect, and the understanding’.81

2. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ صَفْوَانَ بْنِ يَحْيى وَابْنِ أَبِي عُمَيْرٍ جَمِيعاً، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنِ الزَّكَاةِ: أَيُفَضَّلُ بَعْضُ مَنْ يُعْطى مِمَّنْ لَايَسْأَلُ عَلى غَيْرِهِ؟ قَالَ: « نَعَمْ، يُفَضَّلُ الَّذِي لَايَسْأَلُ عَلَى الَّذِي يَسْأَلُ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, and Ibn Abu Umeyr, altogether from Abdul Rahman Bin AlHajja j who said,

‘I asked AbuAl-Hassan asws abou t theZakāt, ‘Can I prefer some whom I give to from the ones who do not ask, over the others?’ Heasws said: ‘Yes, you can prefer those who do not ask over those who do ask’.82

3. عَلِيُّ بْنِ مُحَمَّدٍ، عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ، عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ صَدَقَةَ الْخُفِّ وَالظِّلْفِ تُدْفَعُ إِلَى الْمُتَجَمِّلِينَ مِنَ الْمُسْلِمِينَ، فَأَمَّا صَدَقَةُ الذَّهَبِ وَالْفِضَّةِ وَمَا كِيلَ بِالْقَفِيزِ مِمَّا أَخْرَجَتِ الْأَرْضُ، فَلِلْفُقَرَاءِ الْمُدْقَعِينَ ». قَالَ ابْنُ سِنَانٍ: قُلْتُ: وَكَيْفَ صَارَ هذَا هكَذَا ؟ فَقَالَ: « لِأَنَّ هؤُلَاءِ مُتَجَمِّلُونَ يَسْتَحْيُونَ مِنَ النَّاسِ، فَيُدْفَعُ إِلَيْهِمْ أَجْمَلُ الْأَمْرَيْنِ عِنْدَ النَّاسِ، وَكُلٌّ صَدَقَةٌ ».

Ali Bin Muhammad, from Ibrahiam Bin Is’haq, from Muhammad Bin Suleyman, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘Charity (Zakāt) of the mules and the cloven hooves (goats etc.) are given to the beautifying ones from the Muslims. But, as for the charity (Zakāt) of the gold and the silver, and what is weighed by the scale from what the earth brings forth (produce), so it is for the poor ones and the wretched’.

Ibn Sinan said, ‘I said, ‘And how did this come to be like that?’ So heasws said: ‘Because they are beautifying themselves out of embarrassment from the people, thus the more beautiful of the two matters in the presence of the people would be handed over to them; and all of it is charity (Zakāt) ’.83

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ، عَنْ يُونُسَ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ: عَنْ أَبِي إِبْرَاهِيمَعليه‌السلام ، قَالَ: قُلْتُ لَهُ: الرَّجُلُ يُعْطِي الْأَلْفَ الدِّرْهَمِ مِنَ الزَّكَاةِ، فَيَقْسِمُهَا، فَيُحَدِّثُ نَفْسَهُ أَنْ يُعْطِيَ الرَّجُلَ مِنْهَا، ثُمَّ يَبْدُو لَهُ وَيَعْزِلُهُ، فَيُعْطِي غَيْرَهُ؟ قَالَ: « لَا بَأْسَ بِهِ ».

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Ibn Abu Umeyr, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws ), said, ‘I said to himasws , ‘The man has a thousand Dirhams to give out from theZakāt. So he distributes it, and he discusses with himself that he should be giving it to the man from it, then he changes his mind about him and he isolates him and gives it to someone else’. Heasws said: ‘There is no problem with it’.84

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « أُتِيَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم بِشَيْ‌ءٍ، فَقَسَمَهُ، فَلَمْ يَسَعْ أَهْلَ الصُّفَّةِ جَمِيعاً، فَخَصَّ بِهِ أُنَاساً مِنْهُمْ، فَخَافَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم أَنْ يَكُونَ قَدْ دَخَلَ قُلُوبَ الْآخَرِينَ شَيْ‌ءٌ، فَخَرَجَ إِلَيْهِمْ، فَقَالَ : مَعْذِرَةً إِلَى اللهِ ـ عَزَّ وَجَلَّ ـ وَإِلَيْكُمْ يَا أَهْلَ الصُّفَّةِ، إِنَّا أُوتِينَا بِشَيْ‌ءٍ، فَأَرَدْنَا أَنْ نَقْسِمَهُ بَيْنَكُمْ، فَلَمْ يَسَعْكُمْ، فَخَصَصْتُ بِهِ أُنَاساً مِنْكُمْ خَشِينَا جَزَعَهُمْ وَهَلَعَهُمْ ».

Notice:

The above Hadith is mentioned but is not translated. [www.alhassanain.org/english]

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، أَوْ عَنْ أَبِي الْحَسَنِعليه‌السلام فِي الرَّجُلِ يَأْخُذُ الشَّيْ‌ءَ لِلرَّجُلِ، ثُمَّ يَبْدُو لَهُ، فَيَجْعَلُهُ لِغَيْرِهِ، قَالَ: « لَا بَأْسَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws , or from AbuAl-Hassan asws rega rding the man who takes the thing to the man, then he changes his mind for him, so he makes it to be for someone else. Heasws said: ‘There is no problem’. 85

33 - بَابُ تَفْضِيلِ الْقَرَابَةِ فِي الزَّكَاةِ وَمَنْ لَايَجُوزُ مِنْهُمْ أَنْ يُعْطَوْا مِنَ الزَّكَاةِ‌

Chapter 33 – Preferring of the near relatives regarding the Zakāt, and the ones who are not allowed from them that they should be given from the Zakāt

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي الْحَسَنِ مُوسىعليه‌السلام ، قَالَ: قُلْتُ لَهُ: لِي قَرَابَةٌ أُنْفِقُ عَلى بَعْضِهِمْ، وَأُفَضِّلُ بَعْضَهُمْ عَلى بَعْضٍ، فَيَأْتِينِي إِبَّانُ الزَّكَاةِ، أَفَأُعْطِيهِمْ مِنْهَا؟ قَالَ: « مُسْتَحِقُّونَ لَهَا؟ » قُلْتُ: نَعَمْ، قَالَ: « هُمْ أَفْضَلُ مِنْ غَيْرِهِمْ، أَعْطِهِمْ ». قَالَ: قُلْتُ: فَمَنْ ذَا الَّذِي يَلْزَمُنِي مِنْ ذَوِي قَرَابَتِي حَتّى لَا أَحْسُبَ الزَّكَاة َ ‌عَلَيْهِمْ ؟ فَقَالَ: « أَبُوكَ وَأُمُّكَ ». قُلْتُ: أَبِي وَأُمِّي؟ قَالَ: « الْوَالِدَانِ وَالْوُلْدُ ».

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abdul Malik Bin Utba, from Is’haq Bin Ammar,

(It has been narrated) from AbuAl-Hassan Musa asws , said, ‘I said to himasws , ‘There are near relatives of mine. I tend to spend upon some of them, and prefer some of them upon the others. So (when) the time forZakāt comes up, can I give them from it?’ Heasws said: ‘They are deserving of it?’ I said, ‘Yes’. Heasws said: ‘(If) they are superior to the others, so give them’. I said, ‘So who is that necessitating upon me, from my near relatives until I cannot withhold theZakāt upon them?’ So heasws said: ‘Your father, and your mother’. I said, ‘My father and my mother?’ Heasws said: ‘The two parents and the children’.86

2. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ مُثَنًّى، عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلَهُ رَجُلٌ وَأَنَا أَسْمَعُ، قَالَ: أُعْطِي قَرَابَتِي مِنْ زَكَاةِ مَالِي وَهُمْ لَايَعْرِفُونَ ؟ قَالَ: فَقَالَ: « لَا تُعْطِ الزَّكَاةَ إِلاَّ مُسْلِماً، وَأَعْطِهِمْ مِنْ غَيْرِ ذلِكَ ». ثُمَّ قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « أَتَرَوْنَ أَنَّ مَا فِي الْمَالِ الزَّكَاةُ وَحْدَهَا؟ مَا فَرَضَ اللهُ فِي الْمَالِ مِنْ غَيْرِ الزَّكَاةِ أَكْثَرُ، تُعْطِي مِنْهُ الْقَرَابَةَ وَالْمُعْتَرِضَ لَكَ مِمَّنْ يَسْأَلُكَ، فَتُعْطِيهِ مَا لَمْ تَعْرِفْهُ بِالنَّصْبِ، فَإِذَا عَرَفْتَهُ بِالنَّصْبِ، فَلَا تُعْطِهِ إِلاَّ أَنْ تَخَافَ لِسَانَهُ، فَتَشْتَرِيَ دِينَكَ وَعِرْضَكَ مِنْهُ ».

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musna, from Abu Baseer who said,

‘A man asked himasws and I heard. He said, ‘Can I give theZakāt to my relatives and they are not recognising (Al-Wilayah) ?’ So heasws said: ‘You cannot give theZakāt except to a Muslim (Al-Wilayah) , and give them from other than that’.

Then Abu Abdullahasws said: ‘Are you viewing rather that theZakāt alone is regarding the wealth? What Allahazwj Imposed in the wealth from other than theZakāt is more. You should give from it to the relatives, and the objectors against you from the ones who ask you. So you can give to them for as long as you do not recognise him with the hostility (Nasibi). So when you recognise him to be with the hostility, so do not give to him except if you were to fear his tongue, so you can (then) buy your Religion and your acceptance from him’.87

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ وَأَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، قَالَ: سَأَلْتُ الرِّضَاعليه‌السلام عَنِ الرَّجُلِ لَهُ قَرَابَةٌ وَمَوَالٍ وَأَتْبَاعٌ يُحِبُّونَ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ، وَلَيْسَ يَعْرِفُونَ صَاحِبَ هذَا الْأَمْرِ، أَيُعْطَوْنَ مِنَ الزَّكَاةِ؟ قَالَ: « لَا ».

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

‘I askedAl-Reza asws about the man for whom there are relatives and friends and followers who are loving AmirAl-Momineen asws , and (but) they are not recognising the Masterasws of this command (Imamasws ). Should I be giving them from theZakāt? ’ Heasws said: ‘No’.88

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ، عَنْ أَبِي بَصِيرٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : الرَّجُلُ يَكُونُ لَهُ الزَّكَاةُ، وَلَهُ قَرَابَةٌ مُحْتَاجُونَ غَيْر ُ عَارِفِينَ، أَيُعْطِيهِمْ مِنَ الزَّكَاةِ؟ فَقَالَ: « لَا، وَلَاكَرَامَةَ، لَايَجْعَلُ الزَّكَاةَ وِقَايَةً لِمَالِهِ، يُعْطِيهِمْ مِنْ غَيْرِ الزَّكَاةِ إِنْ أَرَادَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Zur’at Bin Muhammad, from Abu Baseer who said,

‘I said to Abu Abdullahasws , ‘The man who happens to have theZakāt for him (to give out), and for him are needy relatives, not recognising (Al-Wilayah) . Can he give them from theZakāt? ’ So heasws said: ‘No, and there is no prestige. He should not make theZakāt as a preservation of his wealth. He can give them from other than theZakāt if he wants to’.89

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « خَمْسَةٌ لَايُعْطَوْنَ مِنَ الزَّكَاةِ شَيْئاً: الْأَبُ، وَالْأُمُّ، وَالْوَلَدُ، وَالْمَمْلُوكُ، وَالْمَرْأَةُ، وَذلِكَ أَنَّهُمْ عِيَالُهُ لَازِمُونَ لَهُ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Abdul Rahman Bin AlHajja j,

(It has been narrated) from Abu Abdullahasws having said: ‘Five should not be given anything from theZakāt – The father, and the mother, and the children, and the owned slavers, and the wife – and that is because they are his dependants, hanging on to him’.90

6. أَحْمَدُ بْنُ إِدْرِيسَ وَغَيْرُهُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ، عَنْ أَبِي جَمِيلَةَ، عَنْ زَيْدٍ الشَّحَّامِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ فِي الزَّكَاةِ: « يُعْطى مِنْهَا: الْأَخُ، وَالْأُخْتُ، وَالْعَمُّ، وَالْعَمَّةُ، وَالْخَالُ، وَالْخَالَةُ، وَلَايُعْطَى الْجَدُّ، وَلَا الْجَدَّةُ ».

Ahmad Bin Idrees, and someone else, from Muhammad Bin Ahmad, from Muhammad Bin Abdul Hameed, from Abu Jameela, from Zayd Al Shahham,

(It has been narrated) from Abu Abdullahasws having said: ‘Regarding theZakāt, you can give from it to the brother, and the sister, and the paternal uncle, and the paternal aunt, and the maternal uncle, and the maternal aunt, and (but) you can neither give to the grandfather nor the grandmother’.91

7. مُحَمَّدُ بْنُ يَحْيى وَمُحَمَّدُ بْنُ عَبْدِ اللهِ، عَنْ عَبْدِ اللهِ بْنِ جَعْفَرٍ، عَنْ أَحْمَدَ بْنِ حَمْزَةَ، قَالَ: قُلْتُ لِأَبِي الْحَسَنِعليه‌السلام : رَجُلٌ مِنْ مَوَالِيكَ، لَهُ قَرَابَةٌ كُلُّهُمْ يَقُولُ بِكَ، وَلَهُ زَكَاةٌ، أَيَجُوزُ لَهُ أَنْ يُعْطِيَهُمْ جَمِيعَ زَكَاتِهِ؟ قَالَ: « نَعَمْ ».

Muhammad Bin Yahya, and Muhammad Bin Abdullah, from Abdullah Bin Ja’far, from Ahmad Bin Hamza who said,

‘I said to AbuAl-Hassan asws , ‘A man from the ones in yourasws Wilayah has relatives for him, all of them are saying (believing) in youasws , and for him isZakāt (to be given out). Is it allowed for him that he gives them the entirety of hisZakāt? ’ Heasws said: ‘Yes’.92

8. مُحَمَّدُ بْنُ أَبِي عَبْدِ اللهِ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَضَعُ زَكَاتَهُ كُلَّهَا فِي أَهْلِ بَيْتِهِ وَهُمْ يَتَوَلَّوْنَكَ ؟ فَقَالَ: « نَعَمْ ».

Muhammad Bin Abu Abdullah, from Sahl Bin Ziyad, from Ali Bin Mahziyar,

(It has been narrated) from Abu Al Hassanasws , said,’I asked himasws about the man who places hisZakāt, all of it, among his own family members, and they are in yourasws Wilayah’ . So heasws said: ‘Yes’.93

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عِمْرَانَ بْنِ إِسْمَاعِيلَ بْنِ عِمْرَانَ الْقُمِّيِّ، قَالَ: كَتَبْتُ إِلى أَبِي الْحَسَنِ الثَّالِثِعليه‌السلام : أَنَّ لِي وُلْداً رِجَالاً وَنِسَاءً: أَفَيَجُوزُ أَنْ أُعْطِيَهُم ْ‌ مِنَ الزَّكَاةِ شَيْئاً ؟ فَكَتَبَعليه‌السلام : « أَنَّ ذلِكَ جَائِزٌ لَكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Imran Bin Ismail Bin Imran Al Qummy who said,

‘I wrote to AbuAl-Hassan asws the 3rd that I have male and female children, so it is allowed for me that I should give them something from theZakāt? ’ So heasws wrote: ‘That is allowed for you’.94

10. أَحْمَدُ بْنُ إِدْرِيسَ وَغَيْرُهُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ بَعْضِ أَصْحَابِنَا، عَنْ مُحَمَّدِ بْنِ جَزَّكٍ، قَالَ: سَأَلْتُ الصَّادِقَعليه‌السلام : أَدْفَعُ عُشْرَ مَالِي إِلى وُلْدِ ابْنَتِي ؟ قَالَ: « نَعَمْ، لَابَأْسَ ».

Ahmad Bin Idrees, and someone else, from Muhammad Bin Ahmad, from one of our companions, from Muhammad Bin Jazzaki who said,

‘I askedAl-Sadiq asws , ‘Can I hand over the tax (10%) of my wealth to the children of my daughter?’ Heasws said: ‘Yes, and there is no problem’. 95

34 - بَابٌ نَادِرٌ‌

Chapter 34 - Miscellaneous

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَن ْ‌ أَبِي مُحَمَّدٍ الْوَابِشِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلَهُ بَعْضُ أَصْحَابِنَا، عَنْ رَجُلٍ اشْتَرى أَبَاهُ مِنَ الزَّكَاةِ؛ زَكَاةِ مَالِهِ؟ قَالَ: « اشْتَرى خَيْرَ رَقَبَةٍ، لَابَأْسَ بِذلِكَ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Muhammad Al Wabishy,

(It has been narrated) from Abu Abdullahasws , said, ‘One of our companions asked himasws about a man who buys his own father (who was a slave), from theZakāt, theZakāt of his wealth’. Heasws said: ‘he has bought the best of slave. There is no problem with it’.96

2. أَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ رَجُلٍ عَلى أَبِيهِ دَيْنٌ، وَلِأَبِيهِ مَؤُونَةٌ، أَيُعْطِي أَبَاهُ مِنْ زَكَاتِهِ يَقْضِي دَيْنَهُ؟ قَالَ: « نَعَمْ، وَمَنْ أَحَقُّ مِنْ أَبِيهِ؟ ».

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘I asked Abu Abdullahasws about a man upon whose father there is a debt, and for his father there is a provision. Can he give his father from hisZakāt for him to fulfil his debts?’ Heasws said: ‘Yes, and who is more deserving of it than his own father?’.97

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : رَجُلٌ حَلَّتْ عَلَيْهِ الزَّكَاةُ، وَمَاتَ أَبُوهُ وَعَلَيْهِ دَيْنٌ، أَيُؤَدِّي زَكَاتَهُ فِي دَيْنِ أَبِيهِ وَلِلِابْنِ مَالٌ كَثِيرٌ؟ فَقَالَ: « إِنْ كَانَ أَبُوهُ أَوْرَثَهُ مَالاً، ثُمَّ ظَهَرَ عَلَيْهِ دَيْنٌ لَمْ يَعْلَمْ بِهِ يَوْمَئِذٍ فَيَقْضِيَهُ عَنْهُ، قَضَاهُ مِنْ جَمِيعِ‌الْمِيرَاثِ، وَلَمْ يَقْضِهِ مِنْ زَكَاتِهِ، وَإِنْ لَمْ يَكُنْ أَوْرَثَهُ مَالاً، لَمْ يَكُنْ أَحَد ٌ‌ أَحَقَّ بِزَكَاتِهِ مِنْ دَيْنِ أَبِيهِ، فَإِذَا أَدَّاهَا فِي دَيْنِ أَبِيهِ عَلى هذِهِ الْحَالِ، أَجْزَأَتْ عَنْهُ ».

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

‘I said to Abu Abdullahasws , ‘TheZakāt became due upon the man, and his father died, and upon him was a debt. Can he pay theZakāt regarding the debt of his father, and for his son there is a lot of wealth?’ So heasws said: ‘If it was so that his father had made him to inherit wealth, then a debt manifested upon him, if he did not know it in that day, so he can fulfil it on his behalf from the entirety of the inheritance, and he should not fulfil it from hisZakāt.

And if he did not happen to have inherited wealth, there will not happen to be anything more deserving of hisZakāt than the debts of his father. So when he does pay it regarding the debts of his father, upon this state, he would be suffice from it’. 98

35 - بَابُ الزَّكَاةِ تُبْعَثُ مِنْ بَلَدٍ إِلى بَلَدٍ أَوْ تُدْفَعُ إِلى مَنْ يَقْسِمُهَا فَتَضِيعُ

Chapter 35 – The Zakāt being sent from a city to a city, or is handed over to someone to distribute it, so it gets wasted

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : رَجُلٌ بَعَثَ بِزَكَاةِ مَالِهِ لِتُقْسَمَ، فَضَاعَتْ، هَلْ عَلَيْهِ ضَمَانُهَا حَتّى تُقْسَمَ ؟ فَقَالَ: « إِذَا وَجَدَ لَهَا مَوْضِعاً، فَلَمْ يَدْفَعْهَا، فَهُوَ لَهَا ضَامِنٌ حَتّى يَدْفَعَهَا، وَإِنْ لَمْ يَجِدْ لَهَا مَنْ يَدْفَعُهَا إِلَيْهِ، فَبَعَثَ بِهَا إِلى أَهْلِهَا، فَلَيْسَ عَلَيْهِ ضَمَانٌ؛ لِأَنَّهَا قَدْ خَرَجَتْ مِنْ يَدِهِ، وَكَذلِكَ الْوَصِيُّ الَّذِي يُوصى إِلَيْهِ يَكُونُ ضَامِناً لِمَا دُفِعَ إِلَيْهِ إِذَا وَجَدَ رَبَّهُ الَّذِي أُمِرَ بِدَفْعِهِ إِلَيْهِ، فَإِنْ لَمْ يَجِدْ فَلَيْسَ عَلَيْهِ ضَمَانٌ ».

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

‘I said to Abu Abdullahasws , ‘A man sent theZakāt of his wealth to be distributed, but it was wasted. It is responsibility upon him until it gets distributed?’ So heasws said: ‘When he found an appropriate place for it, but did not hand it over, so he would be responsible for it until it is handed over; but if he did not find for it the one whom he could hand it over to, so he sent it to its deserving ones, then the responsibility is not upon him, because it went out from his hand.

And similar to that is the trustee to whom it is entrusted, would happen to be responsible for whatever is handed over to him when he finds the one whom its owner had instructed him to hand it over to. But if he does not find, then there is no responsibility upon him’.99

2. حَمَّادُ بْنُ عِيسى، عَنْ حَرِيزٍ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِذَا أَخْرَجَ الرَّجُلُ الزَّكَاةَ مِنْ مَالِهِ، ثُمَّ سَمَّاهَا لِقَوْمٍ، فَضَاعَتْ، أَوْ أَرْسَلَ بِهَا إِلَيْهِمْ، فَضَاعَتْ، فَلَا شَيْ‌ءَ عَلَيْهِ ».

Hammad Bin Isa, from Hareyz, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘When the man extracts theZakāt from his wealth, then specifies it for a particular group of people, but it gets wasted, or he sends with it/him to them, but it gets wasted, so there is nothing upon him’.100

3. حَرِيزٌ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام أَنَّهُ قَالَ: « إِذَا أَخْرَجَهَا مِنْ مَالِهِ، فَذَهَبَتْ، وَلَمْ يُسَمِّهَا لِأَحَدٍ، فَقَدْ بَرِئَ مِنْهَا ».

Hareyz, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘When he extracts it (Zakāt) from his wealth, so it gets wasted, and he had not specified it for anyone, so he is not accountable for it’.101

4. حَرِيزٌ، عَنْ زُرَارَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ رَجُلٍ بَعَثَ إِلَيْهِ أَخٌ لَهُ زَكَاتَهُ لِيَقْسِمَهَا، فَضَاعَتْ؟ فَقَالَ: « لَيْسَ عَلَى الرَّسُولِ وَلَاعَلَى الْمُؤَدِّي ضَمَانٌ ». قُلْتُ: فَإِنَّهُ لَمْ يَجِدْ لَهَا أَهْلاً، فَفَسَدَتْ وَتَغَيَّرَتْ، أَيَضْمَنُهَا؟ قَالَ: « لَا، وَلكِنْ إِنْ عَرَفَ لَهَا أَهْلاً، فَعَطِبَتْ أَوْ فَسَدَتْ، فَهُوَ لَهَا ضَامِنٌ حَتّ ى‌ يُخْرِجَهَا ».

Hareyz, from Zurara who said,

‘I asked Abu Abdullahasws about a man whose brother sent hisZakāt to him to distribute it, but it got wasted. So heasws said: ‘It is not upon the messenger, nor upon the payer, any responsibility’. I said, ‘So if he does not find a deserving one for it, and it gets spoilt, and altered, would he be responsible?’ Heasws said: ‘No, but if he recognised a deserving one for it, so it got damaged, or spoilt, so he would be responsible for it until he extracts it’.102

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ بُكَيْرِ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ )

عليه السلام ( عَنِ الرَّجُلِ يَبْعَثُ بِزَكَاتِهِ فَتُسْرَ أَوْ تَضِيعُ قَالَ لَيْسَ عَلَيْهِ شَيْ ء .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Jameel Bin Salih, from Bukeyr Bin Ayn who said,

‘I asked Abu Ja’farasws about the man who sends hisZakāt, but it gets stolen, or wasted. Heasws said: ‘There is nothing upon him’.103

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ جَمِيلِ بْنِ صَالِحٍ، عَنْ بُكَيْرِ بْنِ أَعْيَنَ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍعليه‌السلام عَنِ الرَّجُلِ يَبْعَثُ بِزَكَاتِهِ، فَتُسْرَقُ أَوْ تَضِيعُ؟ قَالَ: « لَيْسَ عَلَيْهِ شَيْ‌ءٌ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from the one who informed him, from Dorost, from a man,

(It has been narrated) from Abu Abdullahasws having said regarding theZakāt being sent by the man to a city other than his own city: ‘There is no problem if he were to send the third’, ‘Or a quarter’. The doubt is from Abu Ahmad (the narrator)’.104

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَمَّنْ أَخْبَرَهُ، عَنْ دُرُسْتَ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : أَنَّهُ قَالَ فِي الزَّكَاةِ يَبْعَثُ بِهَا الرَّجُلُ إِلى بَلَدٍ غَيْرِ بَلَدِهِ، قَالَ: « لَا بَأْسَ أَنْ يَبْعَثَ الثُّلُثَ، أَوِ الرُّبُعَ » شَكَّ أَبُو أَحْمَد َ7. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ الْحَكَمِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي الرَّجُلِ يُعْطَى الزَّكَاةَ يَقْسِمُهَا، أَلَهُ أَنْ يُخْرِجَ الشَّيْ‌ءَ مِنْهَا مِنَ الْبَلْدَةِ الَّتِي هُوَ فِيهَا إِلى غَيْرِهَا ؟ قَالَ: « لَا بَأْسَ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws regarding the man who gives theZakāt to be distributed. Is it for him that he takes something from it from the city which he is in to other than it?’ Heasws said: ‘There is no problem’.105

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ، عَنْ عَبْدِ الْكَرِيمِ بْنِ عُتْبَةَ الْهَاشِمِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم يَقْسِمُ صَدَقَةَ أَهْلِ الْبَوَادِي فِي أَهْلِ الْبَوَادِي، وَصَدَقَةَ أَهْلِ الْحَضَرِ فِي أَهْلِ الْحَضَرِ، وَلَايَقْسِمُهَا بَيْنَهُمْ بِالسَّوِيَّةِ، إِنَّمَا يَقْسِمُهَا عَلى قَدْرِ مَا يَحْضُرُهُ مِنْهُمْ، وَمَا يَرى، لَيْسَ فِي ذلِكَ شَيْ‌ءٌ مُوَقَّتٌ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara, from Abdul Kareem Bin Utba Al Hashimy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww used to distribute charity (Zakāt) of the people of the valleys, among the people of the valleys, and the charity (Zakāt) of the people of the town, among the people of the town, and hesaww did not distribute between them with the equality. But rather, hesaww distributed it upon those who were present from them, and hesaww did not see anything fixed in that’.106

9. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ وُهَيْبِ بْنِ حَفْصٍ، قَالَ: كُنَّا مَعَ أَبِي بَصِيرٍ، فَأَتَاهُ عَمْرُو بْنُ إِلْيَاسَ، فَقَالَ لَهُ: يَا أَبَا مُحَمَّدٍ، إِنَّ أَخِي بِحَلَبَ بَعَثَ إِلَيَّ بِمَالٍ مِنَ الزَّكَاةِ أَقْسِمُهُ بِالْكُوفَةِ، فَقُطِعَ عَلَيْهِ الطَّرِيقُ، فَهَلْ عِنْدَكَ فِيهِ رِوَايَةٌ ؟ فَقَالَ: نَعَمْ، سَأَلْتُ أَبَا جَعْفَرٍعليه‌السلام عَنْ هذِهِ الْمَسْأَلَةِ، وَلَمْ أَظُنَّ أَنَّ أَحَداً يَسْأَلُنِي عَنْهَا أَبَداً، فَقُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : جُعِلْتُ فِدَاكَ، الرَّجُلُ يَبْعَثُ بِزَكَاتِهِ مِنْ أَرْضٍ إِلى أَرْضٍ، فَيُقْطَعُ عَلَيْهِ الطَّرِيقُ، فَقَالَ: « قَدْ أَجْزَأَتْ عَنْهُ، وَلَوْ كُنْتُ أَنَا لَأَعَدْتُهَا ».

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Wuheyb Bin Hafs who said,

‘We were with Abu Baseer, and Amro Bin Ilyas came over to him, and he said to him, ‘O Abu Muhammad! My brother in Halab sent over to me wealth from theZakāt for me to distribute it inAl-Kufa. But the r oad was cut off from it (by bandits). So is there a report (Hadeeth) with regards to it with you?’ So he said, ‘Yes. I did ask Abu Ja’farasws this question, and I did not think anyone would ask me about it, ever. So I said to Abu Ja’farasws , ‘May I be sacrificed for youasws ! The man sends hisZakāt from a land to a land, but the road is cut off upon it (by bandits)’. So heasws said: ‘It has sufficed him from it, and had it been measws , Iasws would have paid it (again)’.107

10. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا تَحِلُّ صَدَقَةُ الْمُهَاجِرِينَ لِلْأَعْرَابِ، وَلَاصَدَقَةُ الْأَعْرَابِ لِلْمُهَاجِرِينَ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdullah Bin Muskan, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not Permissible, a charity (Zakāt) of the Emigrant for the Bedouins, nor a charity (Zakāt) of the Bedouins for the Emigrants’.108

11. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ يَحْيَى بْنِ عِمْرَانَ، عَنِ ابْنِ مُسْكَانَ، عَنْ ضُرَيْسٍ، قَالَ: سَأَلَ الْمَدَائِنِيُّ أَبَا جَعْفَرٍعليه‌السلام ، قَالَ: إِنَّ لَنَا زَكَاةً نُخْرِجُهَا مِنْ أَمْوَالِنَا، فَفِي مَنْ نَضَعُهَا؟ فَقَالَ: « فِي أَهْلِ وَلَايَتِكَ ». فَقَالَ: إِنِّي فِي بِلَادٍ لَيْسَ فِيهَا أَحَدٌ مِنْ أَوْلِيَائِكَ؟ فَقَالَ: « ابْعَثْ بِهَا إِلى بَلَدِهِمْ تُدْفَعُ إِلَيْهِمْ، وَلَاتَدْفَعْهَا إِلى قَوْمٍ إِنْ دَعَوْتَهُمْ غَداً إِلى أَمْرِكَ لَمْ يُجِيبُوكَ، وَكَانَ ـ وَاللهِ ـ الذَّبْحُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Bin Imran, from Ibn Muskan, from Zureys who said,

‘Al-Madainy asked A bu Ja’farasws , ‘For use there isZakāt we extract from our wealth. So among whom should we be placing it?’ So heasws said: ‘Among your people of theWilayah’ . So heasws said: ‘For the time being there is no one in the city from those in yourasws Wilayah’ . So heasws said: ‘Send with it to their cities to be handed over to them, and do not hand it over to a group of people such that, tomorrow if you were to invite them to your matter, they would not be responding to you, and by Allahazwj , they would be slaughtered (byAl-Qaim asws )’. 109

36 - بَابُ الرَّجُلِ يُدْفَعُ إِلَيْهِ الشَّيْ‌ءُ يُفَرِّقُهُ وَهُوَ مُحْتَاجٌ إِلَيْهِ يَأْخُذُ لِنَفْسِهِ‌

Chapter 36 – The man, something is handed over to him, he separates it and he is needy to it, taking it for himself

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ سَعِيدِ بْنِ يَسَارٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : الرَّجُلُ يُعْطَى الزَّكَاةَ يَقْسِمُهَا فِي أَصْحَابِهِ، أَيَأْخُذُ مِنْهَ ا‌ شَيْئاً؟ قَالَ: « نَعَمْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Saeed Bin Yasaar who said,

‘I said to Abu Abdullahasws , ‘The man is given theZakāt to distribute it among his companions. Can he take anything from it (for himself)?’ Heasws said: ‘Yes’.110

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ: عَنْ أَبِي إِبْرَاهِيمَعليه‌السلام فِي رَجُلٍ أُعْطِيَ مَالاً يُفَرِّقُهُ فِيمَنْ يَحِلُّ لَهُ، أَلَهُ أَنْ يَأْخُذَ مِنْهُ شَيْئاً لِنَفْسِهِ وَإِنْ لَمْ يُسَمَّ لَهُ ؟ قَالَ: « يَأْخُذُ مِنْهُ لِنَفْسِهِ مِثْلَ مَا يُعْطِي غَيْرَهُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws ) regarding a man is give some wealth to distribute it among the ones whom it is Permissible for. Is it for him that he takes something from it for himself, and even if it has not been specified for him?’ Heasws said: ‘He can take for himself what he would be giving to the others’.111

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنِ الرَّجُلِ يُعْطِي الرَّجُلَ الدَّرَاهِمَ يَقْسِمُهَا وَيَضَعُهَا فِي مَوَاضِعِهَا، وَهُوَ مِمَّنْ يَحِلُّ لَهُ الصَّدَقَةُ؟ قَالَ: « لَا بَأْسَ أَنْ يَأْخُذَ لِنَفْسِهِ كَمَا يُعْطِي غَيْرَهُ » قَالَ: « وَلَايَجُوزُ لَهُ أَنْ يَأْخُذَ إِذَا أَمَرَهُ أَنْ يَضَعَهَا فِي مَوَاضِعَ مُسَمَّاةٍ إِلاَّ بِإِذْنِهِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdul Rahman Bin AlHajja j who said,

‘I asked AbuAl-Hassan asws abou t the man who gives the Dirhams to the man to distribute these in their (appropriate) places, and he (himself) is from the ones for whom the charity (Zakāt) is Permissible’. There is no problem if he were to take for himself just as (what) he would be giving to the others. And it is not allowed for him than he takes when he has been instructed that he places it in a specified place, except with his (owner’s) permission’. 112

37 - بَابُ الرَّجُلِ إِذَا وَصَلَتْ إِلَيْهِ الزَّكَاةُ فَهِيَ كَسَبِيلِ مَالِهِ يَفْعَلُ بِهَا مَا يَشَاءُ

Chapter 37 – The man, when the Zakāt arrives to him, so it is like the way (part) of his wealth. He can do with it whatever he so desires to

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا أَخَذَ الرَّجُلُ الزَّكَاةَ، فَهِيَ كَمَالِهِ يَصْنَعُ بِهَا مَا يَشَاءُ ». قَالَ: وَقَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ فَرَضَ لِلْفُقَرَاءِ فِي أَمْوَالِ الْأَغْنِيَاءِ فَرِيضَةً لَا يُحْمَدُونَ بِأَدَائِهَا، وَهِيَ الزَّكَاةُ، فَإِذَا هِيَ وَصَلَتْ إِلَى الْفَقِيرِ، فَهِيَ بِمَنْزِلَةِ مَالِهِ يَصْنَعُ بِهَا مَا يَشَاءُ ». فَقُلْتُ: يَتَزَوَّجُ بِهَا، وَيَحُجُّ مِنْهَا؟ قَالَ: « نَعَمْ، هِيَ مَالُهُ ». قُلْتُ: فَهَلْ يُؤْجَرُ الْفَقِيرُ إِذَا حَجَّ مِنَ الزَّكَاةِ كَمَا يُؤْجَرُ الْغَنِيُّ صَاحِبُ الْمَالِ؟ قَالَ: « نَعَمْ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘When the man takes theZakāt, so it would be like his own wealth. He can do with it whatever he so desires to. Allahazwj Mighty and Majestic Imposed for the poor in the wealth of the rich such an Imposition that they would not be praiseworthy except by paying it, and it is theZakāt. So when it arrive to the poor, so it would be at the status of his own wealth. He can do with it whatever he so desires to’.

So I said, ‘He can get married with it and performHajj with it?’ I said, ‘So would the poor one be Recompensed when he performs aHajj from theZakāt (monies) just as the rich one, the owner of the wealth would be Recompensed?’ Heasws said: ‘Yes’.113

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي بَصِيرٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنَّ شَيْخاً مِنْ أَصْحَابِنَا ـ يُقَالُ لَهُ: عُمَرُ ـ سَأَلَ عِيسَى بْن َ‌ أَعْيَنَ وَهُوَ مُحْتَاجٌ، فَقَالَ لَهُ عِيسَى بْنُ أَعْيَنَ: أَمَا إِنَّ عِنْدِي مِنَ الزَّكَاةِ وَلكِنْ لَا أُعْطِيكَ مِنْهَا، فَقَالَ لَهُ: وَلِمَ؟ فَقَالَ: لِأَنِّي رَأَيْتُكَ اشْتَرَيْتَ لَحْماً وَتَمْراً، فَقَالَ: إِنَّمَا رَبِحْتُ دِرْهَماً، فَاشْتَرَيْتُ بِدَانِقَيْنِ لَحْماً، وَبِدَانِقَيْنِ تَمْراً، وَرَجَعْتُ بِدَانِقَيْنِ لِحَاجَة ٍ قَالَ: فَوَضَعَ أَبُو عَبْدِ اللهِعليه‌السلام يَدَهُ عَلى جَبْهَتِهِ سَاعَةً، ثُمَّ رَفَعَ رَأْسَهُ، ثُمَّ قَالَ: « إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ نَظَرَ فِي أَمْوَالِ الْأَغْنِيَاءِ، ثُمَّ نَظَرَ فِي الْفُقَرَاءِ، فَجَعَلَ فِي أَمْوَالِ الْأَغْنِيَاءِ مَا يَكْتَفُونَ بِهِ، وَلَوْ لَمْ يَكْفِهِمْ لَزَادَهُمْ، بَلْ يُعْطِيهِ مَا يَأْكُلُ وَيَشْرَبُ وَيَكْتَسِي وَيَتَزَوَّجُ وَيَتَصَدَّقُ وَيَحُجُّ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Humeyd, from Abu Baseer who said,

‘I said to Abu Abdullahasws , ‘An old man from our companions called Umar asked Isa Bin Ayn, and he was needy. So Isa Bin Ayn said to him, ‘I have someZakāt with me, but I cannot give you from it’. So he said to him, ‘And why not?’ So he said, ‘Because I saw you buying meat and dates’. So he said, ‘But rather, I profited by a Dirham, so I bought meat with two coins, and dates with two coins, then I return with two coins for a need’.

He (the narrator) said, ‘So Abu Abdullahasws placed hisasws hand upon his forehead for a while, then raised hisasws head, then said: ‘Allahazwj Blessed and High Looked at the wealth of the rich, then Looked at the poor, and Heazwj Made to be in the wealth of the rich that which they would be sufficing with, and had that not been sufficient for them, Heazwj would have Increased (the rate ofZakāt) for them. But he should give him what he can eat, and drink, and dress, and get married, and give charity, and performHajj’ .114

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اللهِعليه‌السلام وَأَنَا جَالِسٌ، فَقَالَ: إِنِّي أُعْطى مِنَ الزَّكَاةِ، فَأَجْمَعُهُ حَتّى أَحُجَّ بِهِ؟ قَالَ: « نَعَمْ، يَأْجُرُ اللهُ مَنْ يُعْطِيكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws , said, ‘A man asked Abu Abdullahasws and I was seated, so he said, ‘I have been given from theZakāt. So, can I gather it until I can performHajj with it?’ Heasws said: ‘Yes. May Allahazwj Recompense the one who gave you’. 115

38 - بَابُ الرَّجُلِ يَحُجُّ مِنَ الزَّكَاةِ أَوْ يُعْتِقُ‌

Chapter 38 – The man performs Hajj from the Zakāt, or liberates (a slave)

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، عَنْ إِسْمَاعِيلَ الشَّعِيرِيِّ، عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : رَجُلٌ يُعْطِي الرَّجُلَ مِنْ زَكَاةِ مَالِهِ يَحُجُّ بِهَا. قَالَ: « مَالُ الزَّكَاةِ يُحَجُّ بِهِ ؟ » فَقُلْتُ لَهُ: إِنَّهُ رَجُلٌ مُسْلِمٌ أَعْطى رَجُلاً مُسْلِماً. فَقَالَ: « إِنْ كَانَ مُحْتَاجاً، فَلْيُعْطِهِ لِحَاجَتِهِ وَفَقْرِهِ، وَلَايَقُولُ لَهُ: حُجَّ بِهَا، يَصْنَعُ بِهَا بَعْدُ مَا يَشَاءُ ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Ismail Al Shaeery, from Al Hakam Bin Uteyba who said,

‘I said to Abu Abdullahasws , ‘A man gives to the man from theZakāt of his wealth what he can performHajj with’. Heasws said: ‘Hajj can be performed with it (the wealth ofZakāt) ’. So I said to himasws , ‘He is a Muslim man giving to a Muslim’. So heasws said: ‘If he was needy, so let him give to him for his need, and his poverty, and he should not be saying to him, ‘PerformHajj with it’. He can do whatever he so desires to with, afterwards’.116

2. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عَمْرِو بْنِ أَبِي نَصْرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَجْتَمِعُ عِنْدَهُ مِنَ الزَّكَاةِ الْخَمْسُمِائَةِ وَالسِّتُّمِائَةِ يَشْتَرِي بِهَا نَسَمَة ً وَيُعْتِقُهَا ؟ فَقَالَ: « إِذاً يَظْلِمَ قَوْماً آخَرِينَ حُقُوقَهُمْ » ثُمَّ مَكَثَ مَلِيّاً، ثُمَّ قَالَ: « إِلاَّ أَنْ يَكُونَ عَبْداً مُسْلِماً فِي ضَرُورَةٍ، فَيَشْتَرِيَهُ وَيُعْتِقَهُ ».

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

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the man in whose possession have gathered from the (payable)Zakāt, five hundred, six hundred. Can he buy a person (slave) with it and liberate him?’ So heasws said: ‘Then he is unjust to another group of their rights’. Then heasws remained (silent) for a while, then said: ‘Unless he happens to be a Muslim slave in desperation, so he buys him and frees him’.117

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ فَضَّالٍ، عَنْ مَرْوَانَ بْنِ مُسْلِمٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ رَجُلٍ أَخْرَجَ زَكَاةَ مَالِهِ أَلْفَ دِرْهَمٍ، فَلَمْ يَجِدْ مَوْضِعاً يَدْفَعُ ذلِكَ إِلَيْهِ، فَنَظَرَ إِلى مَمْلُوكٍ يُبَاعُ فِيمَنْ يُرِيدُهُ، فَاشْتَرَاهُ بِتِلْكَ الْأَلْفِ الدِّرْهَمِ الَّتِي أَخْرَجَهَا مِنْ زَكَاتِهِ، فَأَعْتَقَهُ، هَلْ يَجُوزُ لَهُ ذلِكَ؟ قَالَ: « نَعَمْ، لَابَأْسَ بِذلِكَ ». قُلْتُ: فَإِنَّهُ لَمَّا أَنْ أُعْتِقَ وَصَارَ حُرّاً، اتَّجَرَ، وَاحْتَرَفَ، وَأَصَابَ مَالاً، ثُمَّ مَاتَ، وَلَيْسَ لَهُ وَارِثٌ، فَمَنْ يَرِثُهُ إِذَا لَمْ يَكُنْ لَهُ وَارِثٌ؟ قَالَ: « يَرِثُهُ الْفُقَرَاءُ الْمُؤْمِنُونَ الَّذِينَ يَسْتَحِقُّونَ الزَّكَاةَ؛ لِأَنَّهُ إِنَّمَا اشْتُرِيَ بِمَالِهِمْ ».

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Marwan Bin Muslim, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,

‘I asked Abu Abdullahasws about a man who extracted a thousand Dirham ofZakāt of his wealth, but could not find its (appropriate) place to hand that over to him. So he looks at the owned slaves being sold, intending to buy him with that thousand Dirhams which he had extracted from hisZakāt, and liberate him. Is that allowed for him?’ Heasws said: ‘Yes. There is no problem with that’.

I said, ‘Supposing when he is liberated and becomes free, trades and becomes a craftsman, and attains wealth. Then he dies and there is no inheritor for him. So who would inherit him when there is no inheritor for him?’ Heasws said: ‘The poor Believers would inherit him, those who were deserving of theZakāt, because he, rather, was bought with their money’. 118

39 - بَابُ الْقَرْضِ أَنَّهُ حِمَى الزَّكَاةِ‌

Chapter 39 – The loan, it supports the Zakāt

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ وَالْحَجَّالِ، عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ، عَنْ إِبْرَاهِيمَ بْنِ السِّنْدِيِّ، عَنْ يُونُسَ بْنِ عَمَّارٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « قَرْضُ الْمُؤْمِنِ غَنِيمَةٌ وَتَعْجِيلُ أَجْرٍ، إِنْ أَيْسَرَ قَضَاكَ، وَإِنْ مَاتَ قَبْلَ ذلِكَ احْتَسَبْتَ بِهِ مِنَ الزَّكَاةِ ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal and AlHajja l, from Sa’alba Bin Maymoun, from Ibrahim Bin Al Sindy, from Yunus Bin Ammar who said,

‘I heard Abu Abdullahasws saying: ‘A loan of the Believer is a booty, and it hastens the Recompense. If he (borrower) is affluent, he would fulfil it, and if he were to die before that, it would be Reckoned with him (the lender) as being from theZakāt’ .119

2. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ، عَنْ مُوسَى بْنِ بَكْرٍ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: « كَانَ عَلِيٌّ ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ يَقُولُ: قَرْضُ الْمَالِ حِمَى الزَّكَاةِ ».

Ahmad Bin Muhammad, from Muhammad Bin Ali, from Muhammad Bin Fuzayl, from Musa Bin Bakr,

(It has been narrated) from AbuAl-Hassan asws havi ng said: ‘Aliasws was saying: ‘Lending the wealth supports theZakāt’ .120

3. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنْ أَبِيهِ، عَنْ أَحْمَدَ بْنِ النَّضْرِ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَنْ أَقْرَضَ رَجُلاً قَرْضاً إِلى مَيْسَرَةٍ، كَانَ مَالُهُ فِي زَكَاةٍ، وَكَانَ هُوَ فِي الصَّلَاةِ مَعَ الْمَلَائِكَةِ حَتّى يَقْضِيَهُ ».

Ahmad Bin Muhammad, from his father, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who lends a loan to a man up to the time he becomes affluent, his (lender’s) wealth would be inZakāt, he would be in theSalāt along with the Angels until he (the borrower) fulfils it (pays back the loan)’. 121

40 - بَابُ قِصَاصِ الزَّكَاةِ بِالدَّيْنِ‌

Chapter 40 – Offsetting the Zakāt with the debts

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الْأَوَّلَعليه‌السلام عَنْ دَيْنٍ لِي عَلى قَوْمٍ قَدْ طَالَ حَبْسُهُ عِنْدَهُمْ، لَا يَقْدِرُونَ عَلى قَضَائِهِ، وَهُمْ مُسْتَوْجِبُونَ لِلزَّكَاةِ، هَلْ لِي أَنْ أَدَعَهُ، وَأَحْتَسِبَ بِهِ عَلَيْهِمْ مِنَ الزَّكَاةِ؟ قَالَ: « نَعَمْ ».

Muhammad Bin yahya, from Muhammad Bin Al Husayn and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether, from Safwan Bin Yahya, from Abdul Rahman Bin AlHajja j who said,

‘I asked Abu Al Hassanasws the 1st about debts of mine upon a people who had prolonged its withholding with them, not be able upon its fulfilment, and they are deserving of theZakāt. It is for me that I leave it (collection of the debts) and reckon with it upon them as being from theZakāt? ’ Heasws said: ‘Yes’.122

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ أَخِيهِ الْحَسَنِ، عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ، عَنْ سَمَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لَهُ الدَّيْنُ عَلى رَجُلٍ فَقِيرٍ يُرِيدُ أَنْ يُعْطِيَهُ مِنَ الزَّكَاةِ؟ فَقَالَ: « إِنْ كَانَ الْفَقِيرُ عِنْدَهُ وَفَاءٌ بِمَا كَانَ عَلَيْهِ مِنْ دَيْنٍ مِنْ عَرْضٍ مِنْ دَارٍ، أَو ْ مَتَاعٍ مِنْ مَتَاعِ الْبَيْتِ، أَوْ يُعَالِجُ عَمَلاً يَتَقَلَّبُ فِيهَا بِوَجْهِهِ، فَهُوَ يَرْجُو أَنْ يَأْخُذَ مِنْهُ مَالَهُ عِنْدَهُ مِنْ دَيْنِهِ، فَلَا بَأْسَ أَنْ يُقَاصَّهُ بِمَا أَرَادَ أَنْ يُعْطِيَهُ مِنَ الزَّكَاةِ، أَوْ يَحْتَسِبَ بِهَا، فَإِنْ لَمْ يَكُنْ عِنْدَ الْفَقِيرِ وَفَاءٌ، وَلَايَرْجُو أَنْ يَأْخُذَ مِنْهُ شَيْئاً، فَلْيُعْطِهِ مِنْ زَكَاتِهِ، وَلَايُقَاصَّهُ بِشَيْ‌ءٍ مِنَ الزَّكَاةِ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zur’at Bin Muhammad, from Sama’at,

(The narrator) asked from Abu Abdullahasws , about the man who happens to have (collectable) debts for him upon a poor man, so he intends to give him from theZakāt’ . So heasws said: ‘If the poor was having in his possession what he can fulfil with whatever was upon him from the debts, from a display of the house, or chattels from the chattels of the house, or a skill he can perform, fluctuating in its aspects, so he hopes that he can take his wealth which is in his possession from his debts, so there is no problem if he were to offset with what he intends to give him from theZakāt (i.e. not pay himZakāt) . But if there does not happen to be in the possession of the poor one which can ful;fill, and he does not hpe to take anything from him, so let him give him from hisZakāt, and he should not offset anything from theZakāt’ . 123

41 - بَابُ مَنْ فَرَّ بِمَالِهِ مِنَ الزَّكَاةِ‌

Chapter 41 – The one who flees with his wealth from the Zakāt

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ عُمَرَ بْنِ يَزِيدَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : رَجُلٌ فَرَّ بِمَالِهِ مِنَ الزَّكَاةِ، فَاشْتَرى بِهِ أَرْضاً أَوْ دَاراً، أَعَلَيْهِ فِيهِ شَيْ‌ءٌ؟ فَقَالَ: « لَا، وَلَوْ جَعَلَهُ حُلِيّاً أَوْ نُقَراً، فَلَا شَيْ‌ءَ عَلَيْهِ فِيهِ، وَمَا مَنَعَ نَفْسَهُ مِنْ فَضْلِهِ أَكْثَرُ مِمَّا مَنَعَ مِنْ حَقِّ اللهِ بِأَنْ يَكُونَ فِيهِ ».

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

‘I said to Abu Abdullahasws , ‘A man flees with his wealth from theZakāt, and he buys a land with it, or a house. Is there anything upon him with regards to it?’ So heasws said: ‘No, and if he makes it to be an ornament or a carving, so there would be nothing upon him; and what he has prevented himself from its merit is more than what he prevented from a Right of Allahazwj if it happened to be in it’.

42 - بَابُ الرَّجُلِ يُعْطِي عَنْ زَكَاتِهِ الْعِوَضَ‌

Chapter 42 – The man who gives in lieu of his Zakāt

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ، قَالَ: كَتَبْتُ إِلى أَبِي جَعْفَرٍ الثَّانِيعليه‌السلام : هَلْ يَجُوزُ أَنْ يُخْرَجَ عَمَّا يَجِبُ فِي الْحَرْثِ مِنَ الْحِنْطَةِ وَالشَّعِيرِ، وَمَا يَجِبُ عَلَى الذَّهَبِ دَرَاهِمُ بِقِيمَةِ مَا يَسْوى، أَمْ لَايَجُوزُ إِلاَّ أَنْ يُخْرَجَ مِنْ كُلِّ شَيْ‌ءٍ مَا فِيهِ؟ فَأَجَابَعليه‌السلام : « أَيُّمَا تَيَسَّرَ يُخْرَجُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid al Barqy who sid,

‘I wrote to Abu Ja’farasws the 2nd, ‘Is it allowed if one were to take out from what is Obligated regarding the farm, from the wheat and the barley, and what is Obligated upon the gold, as Dirhams, being the price of what equates to it, or is it not allowed except to take out from everything whatever it (actually) is?’ So heasws answered: ‘Whichever is easier, take out’.124

2. مُحَمَّدُ بْنُ يَحْيى، عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ، عَنْ عَلِيِّ بْنِ جَعْفَرٍ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِ مُوسىعليه‌السلام عَنِ الرَّجُلِ يُعْطِي عَنْ زَكَاتِهِ عَنِ الدَّرَاهِمِ دَنَانِيرَ، وَعَنِ الدَّنَانِيرِ دَرَاهِمَ بِالْقِيمَةِ، أَيَحِلُّ ذلِكَ؟ قَالَ: « لَا بَأْسَ بِهِ ».

Muhammad Bin Yahya, from Al Amraky Bin Ali, from Ali Bin Ja’far who said,

‘I asked AbuAl-Hassan Musa asws about the man who gives from hisZakāt of Dirhams, Dinars, and from hisZakāt of Dinars, Dirhams, by the price. Is that Permissible for him?’ Heasws said: ‘There is no problem with it’.125

3. مُحَمَّدُ بْنُ أَبِي عَبْدِ اللهِ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْن ِ‌ أَبِي نَصْرٍ، عَنْ سَعِيدِ بْنِ عَمْرٍو: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ: يَشْتَرِي الرَّجُلُ مِنَ الزَّكَاةِ الثِّيَابَ وَالسَّوِيقَ وَالدَّقِيقَ وَالْبِطِّيخَ وَالْعِنَبَ، فَيَقْسِمُهُ. قَالَ: « لَا يُعْطِيهِمْ إِلاَّ الدَّرَاهِمَ كَمَا أَمَرَ اللهُ تَبَارَكَ وَتَعَالى ».

Muhammad Bin Abdullah, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Saeed Bin Amro,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘Can the man buy from the (payable)Zakāt, the clothes, and the porridge, and the flour, and the watermelons, and the grapes, so he distributes these (instead)?’ Heasws said: ‘He cannot give them except for the Dirhams, just as Allahazwj Blessed and High Commanded’. 126

43 - بَابُ مَنْ يَحِلُّ لَهُ أَنْ يَأْخُذَ الزَّكَاةَ وَمَنْ لَايَحِلُّ لَهُ وَمَنْ لَهُ الْمَالُ الْقَلِيلُ‌

Chapter 43 – The one for whom it is Permissible that he takes the Zakāt, and the one for whom it is not Permissible, and the one for whom is little wealth

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « يَأْخُذُ الزَّكَاةَ صَاحِبُ السَّبْعِمِائَةِ إِذَا لَمْ يَجِدْ غَيْرَهُ ». قُلْتُ: فَإِنَّ صَاحِبَ السَّبْعِمِائَةِ تَجِبُ عَلَيْهِ الزَّكَاةُ؟ قَالَ: « زَكَاتُهُ صَدَقَةٌ عَلى عِيَالِهِ، وَلَايَأْخُذُهَا إِلاَّ أَنْ يَكُونَ إِذَا اعْتَمَدَ عَلَ ى‌ السَّبْعِمِائَةِ، أَنْفَدَهَا فِي أَقَلَّ مِنْ سَنَةٍ، فَهذَا يَأْخُذُهَا، وَلَاتَحِلُّ الزَّكَاةُ لِمَنْ كَانَ مُحْتَرِفاً وَعِنْدَهُ مَا يَجِبُ فِيهِ الزَّكَاةُ أَنْ يَأْخُذَ الزَّكَاةَ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘He can take theZakāt, the owner of the seven hundred (Dirhams) when someone else cannot be found’. I said, ‘supposing the owner of the seven hundred, theZakāt becomes Obligated upon him?’ Heasws said: ‘HisZakāt would be charity upon his own dependents, and he cannot take it unless if he happens to be (totally) reliant upon the seven hundred, it running out from (within) a year; and the (taking of)Zakāt is not Permissible for the one who had a profession, and with him is what would Obligate theZakāt with regards to it’.127

2. حَمَّادُ بْنُ عِيسى، عَنْ حَرِيزِ بْنِ عَبْدِ اللهِ، عَنْ زُرَارَةَ بْنِ أَعْيَنَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِنَّ الصَّدَقَةَ لَاتَحِلُّ لِمُحْتَرِفٍ، وَلَالِذِي مِرَّةٍ سَوِيٍّ قَوِيٍّ، فَتَنَزَّهُوا عَنْهَا ».

Hammad Bin Isa, from Hareyz Bin Abdullah, from Zurara Bin Ayn,

(It has been narrated) from Abu Ja’farasws , said, ‘I heard himasws saying that the charity (Zakāt) is not Permissible for the professional, nor for the one with capability, normal, strong, so he should keep himself away from it (taking theZakāt) ’.128

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ بَكْرِ بْنِ صَالِحٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْعَزِيزِ، عَنْ أَبِيهِ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ رَجُلٍ مِنْ أَصْحَابِنَا، لَهُ ثَمَانُمِائَةِ دِرْهَمٍ، وَهُوَ رَجُل ٌ‌ خَفَّافٌ، وَلَهُ عِيَالٌ كَثِيرَةٌ، أَلَهُ أَنْ يَأْخُذَ مِنَ الزَّكَاةِ؟ فَقَالَ: « يَا أَبَا مُحَمَّدٍ، أَيَرْبَحُ فِي دَرَاهِمِهِ مَا يَقُوتُ بِهِ عِيَالَهُ وَيَفْضُلُ؟ » قَالَ: قُلْتُ: نَعَمْ، قَالَ: « كَمْ يَفْضُلُ؟ » قُلْتُ: لَا أَدْرِي، قَالَ: « إِنْ كَانَ يَفْضُلُ عَنِ الْقُوتِ مِقْدَارُ نِصْفِ الْقُوتِ، فَلَا يَأْخُذِ الزَّكَاةَ، وَإِنْ كَانَ أَقَلَّ مِنْ نِصْفِ الْقُوتِ، أَخَذَ الزَّكَاةَ ». قُلْتُ: فَعَلَيْهِ فِي مَالِهِ زَكَاةٌ تَلْزَمُهُ ؟ قَالَ: « بَلى » قُلْتُ: كَيْفَ يَصْنَعُ؟ قَالَ: « يُوَسِّعُ بِهَا عَلى عِيَالِهِ فِي طَعَامِهِمْ وَشَرَابِهِمْ وَكِسْوَتِهِمْ، وَإِنْ بَقِيَ مِنْهَا شَيْ‌ءٌ، يُنَاوِلُهُ غَيْرَهُمْ، وَمَا أَخَذَ مِنَ الزَّكَاةِ، فَضَّهُ عَلى عِيَالِهِ حَتّى يُلْحِقَهُمْ بِالنَّاسِ ».

Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Hassan Bin Ali, from Ismail Bin Abdul Aziz, from his father, from Abu Baseer who said,

‘I asked Abu Abdullahasws about a man from our companions for whom were eight hundred Dirhams and he is a man who is a glass polisher, and for him there are a lot of dependants. Is it for him that he takes from theZakāt? ’ So heasws said: ‘O Abu Muhammad! Does he profit regarding his Dirhams what would provide his dependants with and there would be excess?’ I said, ‘Yes’. Heasws said: ‘How much is the excess?’ I said, ‘I don’t know’. Heasws said: ‘If it was so that the excess upon the provision was of a measurement of half the provision, so he cannot take from theZakāt; but if it was less than half the provision, he can take from theZakāt’ .

I said, ‘So, wouldZakāt be Imposed upon his wealth?’ Heasws said: ‘Yes’. I said, ‘How should he deal with it?’ Heasws said: ‘He can expand upon his dependants with it in their foods and their drinks, and their clothing; and if there was to remain something from it, he can give it to others; and whatever he takes from theZakāt, he can dedicate it upon his dependants until he makes them catch up with the people (financially)’.129

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ أَخِيهِ الْحَسَنِ، عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ، عَنْ سَمَاعَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الزَّكَاةِ، هَلْ تَصْلُحُ لِصَاحِبِ الدَّارِ وَالْخَادِمِ؟ فَقَالَ: « نَعَمْ، إِلاَّ أَنْ تَكُونَ دَارُهُ دَارَ غَلَّةٍ، فَيَخْرُجَ لَهُ مِنْ غَلَّتِهَا دَرَاهِمُ مَا يَكْفِيهِ لِنَفْسِهِ وَعِيَالِهِ؛ فَإِنْ لَمْ تَكُنِ الْغَلَّةُ تَكْفِيهِ لِنَفْسِهِ وَعِيَالِهِ فِي طَعَامِهِمْ وَكِسْوَتِهِمْ وَحَاجَتِهِمْ مِنْ غَيْرِ إِسْرَافٍ، فَقَدْ حَلَّتْ لَهُ الزَّكَاةُ؛ فَإِنْ كَانَتْ غَلَّتُهَا تَكْفِيهِمْ، فَلَا ».

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from his bother Al Hassan, from Zur’at Bin Muhammad, from Sama’at who said,

‘I asked Abu Abdullahasws about theZakāt, ‘Is it correct for the owner of the house and the servants?’ So heasws said: ‘Yes, unless his house happens to be a house of yield (rent etc.). So there would be extracted for him, from its yield, Dirhams which would suffice for himself and his dependants. But if the yield does not happen to suffice for himself and his dependants regarding their foods, and their clothing, and their needs from without extravagance, then theZakāt would be Permissible for him. But if its yield was sufficing them, so no’.130

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ عَبْد ِ‌ الرَّحْمنِ بْنِ الْحَجَّاجِ: عَنْ أَبِي الْحَسَنِ الْأَوَّلِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ أَبُوهُ أَوْ عَمُّهُ أَوْ أَخُوهُ يَكْفِيهِ مَؤُونَتَهُ، أَيَأْخُذُ مِنَ الزَّكَاةِ، فَيَتَوَسَّعَ بِهِ إِنْ كَانُوا لَايُوَسِّعُونَ عَلَيْهِ فِي كُلِّ مَا يَحْتَاجُ إِلَيْهِ؟ فَقَالَ: « لَا بَأْسَ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Abdul Rahman Bin AlHajja j,

(It has been narrated) from AbuAl-Hassan asws the 1st, said, ‘I asked himasws about the man who happens to have his father, and his mother, and his brother, sufficing their provision, ‘Can he take from theZakāt, so he can expand (upon them) with it, if it was so that it was not sufficient for him for everything that they are needy to him with?’ So heasws said: ‘There is no problem’.131

6. صَفْوَانُ بْنُ يَحْيى، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَكُونُ لَهُ ثَلَاثُمِائَةِ دِرْهَمٍ أَوْ أَرْبَعُمِائَةِ دِرْهَمٍ وَلَهُ عِيَالٌ وَهُوَ يَحْتَرِفُ، فَلَا يُصِيبُ نَفَقَتَهُ فِيهَا، أَيُكِبُّ فَيَأْكُلَهَا وَلَايَأْخُذَ الزَّكَاةَ، أَوْ يَأْخُذُ الزَّكَاةَ؟ قَالَ: « لَا، بَلْ يَنْظُرُ إِلى فَضْلِهَا، فَيَقُوتُ بِهَا نَفْسَهُ وَمَنْ وَسِعَهُ ذلِكَ مِنْ عِيَالِهِ، وَيَأْخُذُ الْبَقِيَّةَ مِنَ الزَّكَاةِ، وَيَتَصَرَّفُ بِهذِهِ لَايُنْفِقُهَا ».

Safwan Bin Yahya, from Muawiya Bin Wahab who said,

‘I asked Abu Abdullahasws about the man who happens to have three hundred Dirhams for him, or four hundred Dirhams, and for him are dependants, and he is a craftsman. So he does not attain his expenses in it. Should he suppress its consumption and not take theZakāt, or should he take theZakāt? ’ Heasws said: ‘No, but he should look at its excess (profit), so he should provide with it for himself and expand from that upon his dependants, and he should take the remainder from theZakāt, and he should conduct (his business) with this (capital) and not spend it’.132

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَن ْ‌ غَيْرِ وَاحِدٍ: عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ اللهِعليهما‌السلام : أَنَّهُمَا سُئِلَا عَنِ الرَّجُلِ لَهُ دَارٌ وَخَادِمٌ، أَوْ عَبْدٌ، أَيَقْبَلُ الزَّكَاةَ؟ قَالَ: « نَعَمْ، إِنَّ الدَّارَ وَالْخَادِمَ لَيْسَتَا بِمَالٍ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from someone else,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having been asked about the man for whom is a house and a servant or a slave, ‘Can he accept theZakāt? ’ Heasws said: ‘Yes. The house and the servant are not (considered as) wealth’.133

8. أَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : رَجُلٌ لَهُ ثَمَانُمِائَةِ دِرْهَمٍ، وَلِابْنٍ لَهُ مِائَتَا دِرْهَمٍ، وَلَهُ عَشْرٌ مِنَ الْعِيَالِ وَهُوَ يَقُوتُهُمْ فِيهَا قُوتاً شَدِيداً، وَلَيْسَ لَهُ حِرْفَةٌ بِيَدِهِ، وَإِنَّمَا يَسْتَبْضِعُهَا، فَتَغِيبُ عَنْهُ الْأَشْهُرَ، ثُمَّ يَأْكُلُ مِنْ فَضْلِهَا، أَتَرى لَهُ إِذَا حَضَرَتِ الزَّكَاة ُ‌ أَنْ يُخْرِجَهَا مِنْ مَالِهِ، فَيَعُودَ بِهَا عَلى عِيَالِهِ يُسْبِغُ عَلَيْهِمْ بِهَا النَّفَقَةَ ؟ قَالَ: « نَعَمْ، وَلكِنْ يُخْرِجُ مِنْهَا الشَّيْ‌ءَ الدِّرْهَمَ ».

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws , ‘A man has eight hundred Dirhams for him, and for a son of his there are two hundred Dirhams, and for him there are ten dependants, and he is providing for them with difficulty, and there is no profession in his hands, and rather he trades with it, and it remains absent from him for months. Then he consumes from its excess (profits). What is yourasws view for him, when theZakāt is due, should he take it out from his wealth and assist his dependants with it, bestowing upon them with it for the expenses?’ Heasws said: ‘Yes, but he should be taking something from it (in the form of) the Dirhams’.134

9. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ أَخِيهِ الْحَسَنِ، عَنْ زُرْعَةَ، عَنْ سَمَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَدْ تَحِلُّ الزَّكَاةُ لِصَاحِبِ السَّبْعِمِائَةِ، وَتَحْرُمُ عَلى صَاحِبِ الْخَمْسِينَ دِرْهَماً ». فَقُلْتُ لَهُ: وَكَيْفَ يَكُونُ هذَا؟ فَقَالَ: « إِذَا كَانَ صَاحِبُ السَّبْعِمِائَةِ لَهُ عِيَالٌ كَثِيرٌ، فَلَوْ قَسَمَهَا بَيْنَهُمْ لَمْ تَكْفِهِ، فَلْيُعِفَّ عَنْهَا نَفْسُهُ، وَلْيَأْخُذْهَا لِعِيَالِهِ، وَأَمَّا صَاحِبُ الْخَمْسِينَ، فَإِنَّهُ يَحْرُمُ عَلَيْهِ إِذَا كَانَ وَحْدَهُ، وَهُوَ مُحْتَرِفٌ يَعْمَلُ بِهَا، وَهُوَ يُصِيبُ مِنْهَا مَا يَكْفِيهِ إِنْ شَاءَ اللهُ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from his brother Al hassan, from Zur’at, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘TheZakāt can be Permitted for the owner of the seven hundred and be Prohibited upon the owner of the five hundred’. So I said to himasws , ‘And can this happen to be?’ So heasws said: ‘If it was so that the owner of the seven hundred ad a lot of dependants for him, and if he were to distribute between them, it would not suffice, so let him excuse himself from it (theZakāt) and take it for his dependants; and as for the owner of the five hundred, so it is Prohibited upon him when he was alone and he was a craftsman, working with it, and he would be attaining from it what would suffice him, Allahazwj Willing’.135

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْعَزِيزِ، عَنْ أَبِيهِ، قَالَ: دَخَلْتُ أَنَا وَأَبُو بَصِيرٍ عَلى أَبِي عَبْدِ اللهِعليه‌السلام ، فَقَالَ لَهُ أَبُو بَصِيرٍ: إِنَّ لَنَا صَدِيقاً وَهُوَ رَجُلٌ صَدُوقٌ يَدِينُ اللهَ بِمَا نَدِينُ بِهِ. فَقَالَ: « مَنْ هذَا يَا أَبَا مُحَمَّدٍ الَّذِي تُزَكِّيهِ؟ ». فَقَالَ: الْعَبَّاسُ بْنُ الْوَلِيدِ بْنِ صَبِيحٍ. فَقَالَ: « رَحِمَ اللهُ الْوَلِيدَ بْنَ صَبِيحٍ، مَا لَهُ يَا أَبَا مُحَمَّدٍ؟ ». قَالَ: جُعِلْتُ فِدَاكَ، لَهُ دَارٌ تَسْوى أَرْبَعَةَ آلَافِ دِرْهَمٍ، وَلَهُ جَارِيَةٌ، وَلَهُ غُلَامٌ يَسْتَقِي عَلَى الْجَمَلِ كُلَّ يَوْمٍ مَا بَيْنَ الدِّرْهَمَيْنِ إِلَى الْأَرْبَعَةِ سِوى عَلَفِ الْجَمَلِ، وَلَهُ عِيَالٌ، أَلَهُ أَنْ يَأْخُذَ مِنَ الزَّكَاةِ؟ قَالَ: « نَعَمْ ». قَالَ: وَلَهُ هذِهِ الْعُرُوضُ؟ فَقَالَ: « يَا أَبَا مُحَمَّدٍ، فَتَأْمُرُنِي أَنْ آمُرَهُ أَنْ يَبِيعَ دَارَهُ وَهِيَ عِزُّهُ وَمَسْقَط ُ رَأْسِهِ، أَوْ يَبِيعَ جَارِيَتَهُ الَّتِي تَقِيهِ الْحَرَّ وَالْبَرْدَ وَتَصُونُ وَجْهَهُ وَوَجْهَ عِيَالِهِ، أَوْ آمُرَهُ أَنْ يَبِيعَ غُلَامَهُ وَجَمَلَهُ وَهُوَ مَعِيشَتُهُ وَقُوتُهُ؟ بَلْ يَأْخُذُ الزَّكَاةَ، فَهِيَ لَهُ حَلَالٌ، وَلَايَبِيعُ دَارَهُ، وَلَاغُلَامَهُ، وَلَاجَمَلَهُ ».

Ali Bin Ibrahim, from his father, from Ismail Bin Abdul Aziz, from his father who said,

‘I and Abu Baseer went over to Abu Abdullahasws , so Abu Baseer said to himasws , ‘There is a friend of ours and he is a truthful man, making a Religion of Allahazwj with what we make it to be’. So heasws said: ‘O Abu Muhammad! Whom are you praising?’ So he said, ‘Al-Abbas Bin Al-Wa leed Bin Sabeeh’. So heasws said: ‘May Allahazwj be Merciful to Waleed Bin Sabeeh. What is the matter with him, O Abu Muhammad?’

He said, ‘May I be sacrificed for youasws ! For him is a house equating to four thousand Dirhams, and for him is a slave girl, and for him is a slave watering the camel (costing) what is between the two Dirhams up to the four, besides the feed of the camel, and there are dependants for him. Is it for him that he takes from theZakāt? ’ Heasws said: ‘Yes.

He said, ‘And for there are these displays?’ So heasws said: ‘O Abu Muhammad” So you are instructing measws that Iasws should order him that he should sell his house and it is his honour and his birthplace, or sell his slave girl who saves him from the heat and the cold and maintains his face and the faces of his dependants, or order him that he should sell his slave and his camel and it is his livelihood and his provision? But, he can take theZakāt and it is Permissible for him, and he should neither sell his house, nor his slave, nor his camel’.136

11. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ أَخِيهِ الْحَسَنِ، عَنْ زُرْعَةَ، عَنْ سَمَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لَهُ الدَّرَاهِمُ يَعْمَلُ بِهَا، وَقَدْ وَجَبَ عَلَيْهِ فِيهَا الزَّكَاةُ، وَيَكُونُ فَضْلُهُ الَّذِي يَكْسِبُ بِمَالِهِ كَفَافَ عِيَالِهِ لِطَعَامِهِمْ وَكِسْوَتِهِمْ، لَايَسَعُهُ لِأُدُمِهِمْ، وَإِنَّمَا هُوَ مَا يَقُوتُهُمْ فِي الطَّعَامِ وَالْكِسْوَةِ؟ قَالَ: « فَلْيَنْظُرْ إِلى زَكَاةِ مَالِهِ ذلِكَ، فَلْيُخْرِجْ مِنْهَا شَيْئاً قَلَّ أَوْ كَثُرَ، فَيُعْطِيهِ بَعْضَ مَنْ تَحِلُّ لَهُ الزَّكَاةُ، وَلْيَعُدْ بِمَا بَقِيَ مِنَ الزَّكَاةِ عَلى عِيَالِهِ، وَلْيَشْتَرِ بِذلِكَ آدَامَهُمْ وَمَا يُصْلِحُهُمْ مِنْ طَعَامِهِمْ مِنْ غَيْرِ إِسْرَافٍ، وَلَايَأْكُلْ هُوَ مِنْهُ، فَإِنَّهُ رُبَّ فَقِيرٍ أَسْرَفُ مِنْ غَنِيٍّ ». فَقُلْتُ: كَيْفَ يَكُونُ الْفَقِيرُ أَسْرَفَ مِنَ الْغَنِيِّ ؟ فَقَالَ: « إِنَّ الْغَنِيَّ يُنْفِقُ مِمَّا أُوتِيَ، وَالْفَقِيرَ يُنْفِقُ مِنْ غَيْرِ مَا أُوتِيَ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zur’at, from Sama’at,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the man who happens to have Dirhams for him, working with it, and theZakāt is Obligated upon him with regards to it, and there happens to be his excess (profits) which he achieved with his wealth sufficing his dependants for their foods, and their clothing, not being able to afford for their sauces, and rather it is what he provides for them regarding the food and the clothing’.

Heasws said: ‘So let him look into theZakāt of that wealth of his, and let him extract something from it, little or more, so he should give it to someone for whom theZakāt is Permissible, and let him assist with whatever remains from theZakāt, upon his dependants, and let him buy with that, their sauces and whatever is correct for them from their food, from without any extravagance, and he himself should not consume from it, for sometimes the poor can be more extravagant than the rich’.

So I said, ‘How can the poor happen to be more extravagant than the rich?’ So heasws said: ‘The rich spend from what is given (earned), and the poor spend from without having earned’.137

12. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : يَرْوُونَ عَنِ النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم أَنَّ الصَّدَقَةَ لَاتَحِلُّ لِغَنِيٍّ، وَلَالِذِي مِرَّةٍ سَوِيٍّ فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « لَا تَصْلُحُ لِغَنِيٍّ ».

Anumber of our companbions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Muawiya Bin Wahab who said,

‘I said to Abu Abdullahasws , ‘They (people) are reporting from the Prophetsaww that the charity (Zakāt) is not Permissible for the rich nor for the one with strong resources’. So Abu Abdullahasws said: ‘It is not correct for the rich’.138

13. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: مَا يُعْطَى الْمُصَدِّقُ؟ قَالَ: « مَا يَرَى الْإِمَامُ، وَلَايُقَدَّرُ لَهُ شَيْ‌ءٌ ».

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

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘What would theZakāt collector be given?’ Heasws said: ‘Whatever the Imamasws sees (appropriate), and there is nothing measured out for him (fixed)’.139

14. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، قَالَ: قُلْتُ لِأَبِي الْحَسَنِعليه‌السلام : رَجُلٌ مُسْلِمٌ مَمْلُوكٌ، وَمَوْلَاهُ رَجُلٌ مُسْلِمٌ، وَلَهُ مَالٌ يُزَكِّيهِ، وَلِلْمَمْلُوكِ وَلَدٌ صَغِيرٌ حُرٌّ، أَيُجْزِئُ مَوْلَاهُ أَنْ يُعْطِيَ ابْنَ عَبْدِهِ مِنَ الزَّكَاةِ؟ فَقَالَ: « لَا بَأْسَ بِهِ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Abdul Rahman Bin AlHajja j who said,

‘I said to AbuAl-Hassan asws , ‘A Muslim man is an owned slave, and his master is (also) as Muslim man, and for him is wealth to payZakāt from, and for the owned slave is a young child, free. Is it allowed for his master that he should give to the son of his slave, from theZakāt? ’ So heasws said: ‘There is no problem with it’.140

15. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ دَاوُدَ الصَّرْمِيِّ، قَالَ: سَأَلْتُهُ عَنْ شَارِبِ الْخَمْرِ يُعْطى مِنَ الزَّكَاةِ شَيْئاً؟ قَالَ: « لَا ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Dawood Al Sarmy who said,

‘I asked himasws about the drinker of the wine, ‘Would he be given anything from theZakāt? ’ Heasws said: ‘no’. 141

44 - بَابُ مَنْ تَحِلُّ لَهُ الزَّكَاةُ فَيَمْتَنِعُ مِنْ أَخْذِهَا‌

Chapter 44 – The one for whom the Zakāt is Obligated but he refuses from taking it

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ مَرْوَانَ بْنِ مُسْلِمٍ، عَنْ عَبْدِ اللهِ بْنِ هِلَالِ بْنِ جَابَانَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « تَارِكُ الزَّكَاةِ وَقَدْ وَجَبَتْ لَهُ، مِثْلُ مَانِعِهَا وَقَدْ وَجَبَتْ عَلَيْهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Haysam Bin Abu masrouq, from Al Hassan Bin Ali, from Marwan Bin Muslim, from Abdullah Bin Hilal Bin Khaqan who said,

‘I heard Abu Abdullahasws saying: ‘The neglecter of theZakāt while it has been Obligated for him is like its prevented while it has been Obligated upon him’.142

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله ِ‌ الْعَلَوِيِّ، عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « تَارِكُ الزَّكَاةِ وَقَدْ وَجَبَتْ لَهُ، كَمَانِعِهَا وَقَدْ وَجَبَتْ عَلَيْهِ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Abdul Azeem Bin Abdullah Al Alawy, from Al Husayn Bin Ali, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The neglecter of theZakāt while it has been Obligated for him is like its preventer while it has been Obligated upon him’.143

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي بَصِيرٍ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : الرَّجُلُ مِنْ أَصْحَابِنَا يَسْتَحْيِي أَنْ يَأْخُذَ مِنَ الزَّكَاةِ، فَأُعْطِيهِ مِنَ الزَّكَاةِ وَلَا أُسَمِّي لَهُ أَنَّهَا مِنَ الزَّكَاةِ؟ فَقَالَ: « أَعْطِهِ، وَلَاتُسَمِّ لَهُ، وَلَاتُذِلَّ الْمُؤْمِنَ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhamad Bin Abu Nasr, from Aasim Bin Humeyd, from Abu Baseer who said,

‘I said to Abu Ja’farasws , ‘The man from our companions is too embarrassed to take from theZakāt. So can I give him from theZakāt and not specify to him that it is from theZakāt? ’ So heasws said: ‘Give him and do not specify to him, and do not humiliate a Believer’.144

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : الرَّجُلُ يَكُونُ مُحْتَاجاً، فَيُبْعَثُ إِلَيْهِ بِالصَّدَقَةِ، فَلَا يَقْبَلُهَ ا عَلى وَجْهِ الصَّدَقَةِ، يَأْخُذُهُ مِنْ ذلِكَ ذِمَامٌ وَاسْتِحْيَاءٌ وَانْقِبَاضٌ، أَفَيُعْطِيهَا إِيَّاهُ عَلى غَيْرِ ذلِكَ الْوَجْهِ، وَهِيَ مِنَّا صَدَقَةٌ؟ فَقَالَ: « لَا، إِذَا كَانَتْ زَكَاةً، فَلَهُ أَنْ يَقْبَلَهَا، فَإِنْ لَمْ يَقْبَلْهَا عَلى وَجْهِ الزَّكَاةِ، فَلَا تُعْطِهَا إِيَّاهُ، وَمَا يَنْبَغِي لَهُ أَنْ يَسْتَحْيِيَ مِمَّا فَرَضَ اللهُ عَزَّ وَجَلَّ؛ إِنَّمَا هِيَ فَرِيضَةُ اللهِ لَهُ، فَلَا يَسْتَحْيِي مِنْهَا ».

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

‘I said to Abu Ja’farasws , ‘The man happens to be needy, so I sent the charity (Zakāt) to him, but he did not accept it upon its aspect that it is the charity (Zakāt) . Taking it from that makes him an introvert, and embarrassed, and withdrawn. Should I give it to him upon other than that aspect, and it is a charity (Zakāt) from us?’

So heasws said: ‘No. When it wasZakāt, so it is for him that he accepts it. But if he does not accept it upon its aspect as theZakāt, so do not give it to him; and it is not befitting for him that he should be too embarrassed from what Allahazwj Mighty and Majestic has Imposed. But rather, it is an Imposition of Allahazwj for him, therefore he should not be embarrassed from it’. 145

45 - بَابُ الْحَصَادِ وَالْجَدَادِ

Chapter 45 – The harvest and the replanting

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُعَاوِيَةَ بْنِ شُرَيْحٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « فِي الزَّرْعِ حَقَّانِ: حَقٌّ تُؤْخَذُ بِهِ، وَحَقّ ٌ‌ تُعْطِيهِ ». قُلْتُ: وَمَا الَّذِي أُوخَذُ بِهِ؟ وَمَا الَّذِي أُعْطِيهِ ؟ قَالَ: « أَمَّا الَّذِي تُؤْخَذُ بِهِ، فَالْعُشُرُ، وَنِصْفُ الْعُشُرِ؛ وَأَمَّا الَّذِي تُعْطِيهِ، فَقَوْلُ اللهِ عَزَّ وَجَلَّ:( وَآتُوا حَقَّهُ يَوْمَ حَصادِهِ ) يَعْنِي مِنْ حَصْدِكَ الشَّيْ‌ءَ بَعْدَ الشَّيْ‌ءِ » وَلَا أَعْلَمُهُ إِلاَّ قَالَ: « الضِّغْثَ ثُمَّ الضِّغْثَ حَتّى يَفْرُغَ ».

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

‘I heard Abu Abdullahasws saying: ‘Regarding the plantation there are two rights to be seized with, and a right to be given’. I said, ‘And what is that which is seized with and that is that which is given?’ Heasws said: ‘As for that which is seized with, so it is the tenth and half of the tenth (being theZakāt) , and as for that which is given, so these are the Words of Allahazwj Mighty and Majestic [6:141] and give the due of it on the day of its harvest – Meaning your reaping the thing after the thing’.

(He the narrator said), ‘And I do not know except that heasws said: ‘The bale after the bale until he is free’.146

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ وَأَبِي بَصِيرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَآتُوا حَقَّهُ يَوْمَ حَصادِهِ ) فَقَالُوا جَمِيعاً: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « هذَا مِنَ الصَّدَقَةِ يُعْطِي الْمِسْكِينَ الْقَبْضَةَ بَعْدَ الْقَبْضَةِ، وَمِنَ الْجَدَادِ الْحَفْنَةَ بَعْدَ الْحَفْنَةِ حَتّى يَفْرُغَ، وَيُعْطِي الْحَارِسَ أَجْراً مَعْلُوماً، وَيَتْرُكُ مِنَ النَّخْلِ مِعى فَأْرَةٍ، وَأُمَّ جُعْرُورٍ، وَيُتْرَكُ لِلْحَارِسِ، يَكُونُ فِي الْحَائِطِ الْعَذْقُ وَالْعَذْقَانِ وَالثَّلَاثَةُ لِحِفْظِهِ إِيَّاهُ ».

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

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj Mighty and Majestic [6:141] and give the due of it on the day of its harvest, and they all (narrators) said, ‘Abu Ja’farasws said: ‘This is from the charity (Zakāt) given to the poor, the bunch after the bunch, and the handful after the handful until he is free, and he gives to the guard a known recompense, and he leaves from the palm tree Mi’a Farat or Umm Jarour (two types) and he would leave for the guard what happens to be in the wall, the bunch and the two bunches, and the three, for him having guarded it’.147

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا تَصْرِمْ بِاللَّيْلِ، وَلَاتَحْصُدْ بِاللَّيْلِ، وَلَاتُضَحِّ بِاللَّيْلِ، وَلَاتَبْذُرْ بِاللَّيْلِ؛ فَإِنَّكَ إِنْ تَفْعَلْ، لَمْ يَأْتِكَ الْقَانِعُ وَالْمُعْتَرُّ ». فَقُلْتُ: مَا الْقَانِعُ وَالْمُعْتَرُّ؟ قَالَ: « الْقَانِعُ: الَّذِي يَقْنَعُ بِمَا أَعْطَيْتَهُ، وَالْمُعْتَرُّ: الَّذِي يَمُرُّ بِكَ، فَيَسْأَلُكَ؛ وَإِن ْ‌ حَصَدْتَ بِاللَّيْلِ، لَمْ يَأْتِكَ السُّؤَّالُ وَهُوَ قَوْلُ اللهِ تَعَالى:( وَآتُوا حَقَّهُ يَوْمَ حَصادِهِ ) : عِنْدَ الْحَصَادِ، يَعْنِي الْقَبْضَةَ بَعْدَ الْقَبْضَةِ إِذَا حَصَدْتَهُ، وَإِذَا خَرَجَ فَالْحَفْنَةَ بَعْدَ الْحَفْنَةِ، وَكَذلِكَ عِنْدَ الصِّرَامِ، وَكَذلِكَ عِنْدَ الْبَذْرِ، وَلَاتَبْذُرْ بِاللَّيْلِ؛ لِأَنَّكَ تُعْطِي مِنَ الْبَذْرِ كَمَا تُعْطِي مِنَ الْحَصَادِ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Abdullah Bin Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Neither pick (fruits) at night, nor harvest at night, nor slaughter (sacrificial animal) at night, nor sow at night, for if you were to do so, the contented one and the beggar would not come to you’. So I said, ‘What is the contented one and the beggar?’ Heasws said: ‘The contented one is the one who is contented with whatever he is given, and the beggar is the one who would pass by you, so he would ask you; and if you were to harvest at night, he would not come asking; and these are the Words of Allahazwj the Exalted [6:141] and give the due of it on the day of its harvest – Meaning the bunch after the bunch when it is harvested; and when it comes out, so the handful after the handful; and similar to that is during the picking (of fruits), similar to that during the sowing. And do not sow at night because you would give from the sowing just as you would give from the harvest’.148

4. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ أَبَانٍ، عَنْ أَبِي مَرْيَمَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَآتُوا حَقَّهُ يَوْمَ حَصادِهِ ) قَالَ: « تُعْطِي الْمِسْكِينَ يَوْمَ حَصَادِكَ الضِّغْثَ، ثُمَّ إِذَا وَقَعَ فِي الْبَيْدَرِ، ثُمَّ إِذَا وَقَعَ فِي الصَّاعِ الْعُشْرُ وَنِصْفُ الْعُشْرِ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Abu Maryam,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [6:141] and give the due of it on the day of its harvest. Heasws said: ‘You should give to the poor on the day of your harvest, the bale. Then when it falls in the threshing floor, then when it falls during the harvest, it is the tenth and half the tenth (asZakāt) ’.149

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ حَدِيدٍ، عَنْ مُرَازِمٍ، عَنْ مُصَادِفٍ، قَالَ: كُنْتُ مَعَ أَبِي عَبْدِ اللهِعليه‌السلام فِي أَرْضٍ لَهُ، وَهُمْ يَصْرِمُونَ، فَجَاءَ سَائِلٌ يَسْأَلُ، فَقُلْتُ: اللهُ يَرْزُقُكَ، فَقَالَعليه‌السلام : « مَهْ، لَيْسَ ذلِكَ لَكُمْ حَتّى تُعْطُوا ثَلَاثَةً، فَإِذَا أَعْطَيْتُمْ ثَلَاثَةً، فَإِنْ أَعْطَيْتُمْ فَلَكُمْ، وَإِنْ أَمْسَكْتُمْ فَلَكُمْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Murazim, from Musadif who said,

‘I was with Abu Abdullahasws in a land of hisasws , and they (workers) were picking. So a beggar came over and begged. So I said, ‘May Allahazwj Grace you’. So heasws said: ‘Shh! That is not for you (to say) until you have given to three (beggars). So when you have given to three (beggars), then if you were to give, so it is for you to do so, and if you withhold, so it would be for you to do so’.150

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ أَبِي نَصْرٍ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَآتُوا حَقَّهُ يَوْمَ حَصادِهِ وَلا تُسْرِفُوا ) ؟ فقَالَ: « كَانَ أَبِيعليه‌السلام يَقُولُ: مِنَ الْإِسْرَافِ فِي الْحَصَادِ وَالْجَدَادِ أَنْ يَصَّدَّقَ الرَّجُلُ بِكَفَّيْهِ جَمِيعاً، وَكَانَ أَبِي إِذَا حَضَرَ شَيْئاً مِنْ هذَا، فَرَأى أَحَداً مِنْ غِلْمَانِهِ يَتَصَدَّقُ بِكَفَّيْهِ، صَاحَ بِهِ: أَعْطِ بِيَدٍ وَاحِدَةٍ الْقَبْضَةَ بَعْدَ الْقَبْضَةِ، وَالضِّغْثَ بَعْدَ الضِّغْثِ مِنَ السُّنْبُلِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Nasr,

(It has been narrated) from AbuAl-Hassan asws , sai d, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [6:141] and give the due of it on the day of its harvest and do not act extravagantly. Heasws said: ‘Myasws fatherasws was saying: ‘From the extravagance during the harvest and replanting is that the man gives in charity with both his palms’, and it was so that whenever myasws fatherasws was presented something from this, and heasws saw one of his slaves giving charity with both his hands, would shout at him, ‘Give with one hand, the handful after the handful, the bale after the bale!’, from the ears of corn’. 151

46 - بَابُ صَدَقَةِ أَهْلِ الْجِزْيَةِ‌

Chapter 46 – Charity (Zakāt) of the taxpayers

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : مَا حَدُّ الْجِزْيَةِّ عَلى أَهْلِ الْكِتَابِ؟ وَهَلْ عَلَيْهِمْ فِي ذلِكَ شَيْ‌ءٌ مُوَظَّفٌ لَايَنْبَغِي أَنْ يَجُوزُوا إِلى غَيْرِهِ؟ فَقَالَ: « ذَاكَ إِلَى الْإِمَامِ، يَأْخُذُ مِنْ كُلِّ إِنْسَانٍ مِنْهُمْ مَا شَاءَ عَلى قَدْرِ مَالِهِ بِمَا يُطِيقُ، إِنَّمَا هُمْ قَوْمٌ فَدَوْا أَنْفُسَهُمْ مِنْ أَنْ يُسْتَعْبَدُوا أَوْ يُقْتَلُوا، فَالْجِزْيَةُ تُؤْخَذُ مِنْهُمْ عَلى قَدْرِ مَا يُطِيقُونَ لَهُ أَنْ يَأْخُذَهُمْ بِهِ حَتّى يُسْلِمُوا، فَإِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ قَالَ:( حَتّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صاغِرُونَ ) وَكَيْفَ يَكُونُ صَاغِراً وَهُوَ لَايَكْتَرِثُ لِمَا يُؤْخَذُ مِنْهُ حَتّى يَجِدَ ذُلاَّ لِمَا أُخِذَ مِنْهُ، فَيَأْلَمَ لِذلِكَ، فَيُسْلِمَ ». مُسْلِمٍ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : أَرَأَيْتَ، مَا يَأْخُذُ هؤُلَاءِ مِنْ هذَا الْخُمُسِ مِنْ أَرْضِ الْجِزْيَةِ، وَيَأْخُذُ مِنَ الدَّهَاقِينِ جِزْيَةَ رُؤُوسِهِمْ؟ أَمَا عَلَيْهِمْ فِي ذلِكَ شَيْ‌ءٌ مُوَظَّفٌ؟ فَقَالَ: « كَانَ عَلَيْهِمْ مَا أَجَازُوا عَلى أَنْفُسِهِمْ، وَلَيْسَ لِلْإِمَامِ أَكْثَرُ مِنَ الْجِزْيَةِ، إِنْ شَاءَ الْإِمَامُ وَضَعَ ذلِكَ عَلى رُؤُوسِهِمْ، وَلَيْسَ عَلى أَمْوَالِهِمْ شَيْ‌ءٌ، وَإِنْ شَاءَ فَعَلى أَمْوَالِهِمْ، وَلَيْسَ عَلى رُؤُوسِهِمْ شَيْ‌ءٌ ». فَقُلْتُ: فَهذَا، الْخُمُسُ؟ فَقَالَ: « إِنَّمَا هذَا شَيْ‌ءٌ كَانَ صَالَحَهُمْ عَلَيْهِ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ».

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

‘I said to Abu Abdullahasws , ‘What is the limit of the tax upon the People of the Book, and is there anything upon them regarding that which is fixed, not befitting for it to be exceeded to something else?’ So heasws said: ‘That (determination) is up to the Imamasws if he were to take from every person from them whatever heasws so desires to in accordance with his wealth with what he can endure, until he becomes a Muslim.

But rather they are a people who expiate themselves from being enslaves or fighting (in a war), therefore the tax would be taken from them upon a measurement of what they would be enduring to it, and they would be seized with it until they do become Muslims, for Allahazwj Blessed and High Said [9:29] until they pay the tax and they are belittled. And how would he happen to be belittled if he does not care to what is taken from him (due to its low rate) until he finds humiliation to what is taken from him, so he would be hurt by that, so he would become a Muslim’.

He (the narrator) said, ‘And Ibn Muslim said, ‘I said to Abu Abdullahasws , ‘What is your view of what they (government) are taking from this fifth from a land as the taxation, and it is taken from farmer a taxation per head, is there anything fixed upon them with regards to that?’ So heasws said: ‘It was upon them what they had allowed upon their own selves, and it not for the Imamasws , more from the taxation. If the Imamasws so desires to, heasws can place that (tax) upon their heads (flat rate), and there would not be anything upon their wealth, and if heasws so desires to, so upon their wealth, and there would be nothing upon their heads (flat rate)’.

So I said, ‘So this if the fifth (Khums)’. So heasws said: ‘But rather, this is something which Rasool-Allahsaww reconciled upon them’.152

2. حَرِيزٌ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُهُ عَنْ أَهْلِ الذِّمَّةِ: مَا ذَا عَلَيْهِمْ مِمَّا يَحْقُنُونَ بِهِ دِمَاءَهُمْ وَأَمْوَالَهُمْ؟ قَالَ: « الْخَرَاجُ، فَإِنْ أُخِذَ مِنْ رُؤُوسِهِمُ الْجِزْيَةُ، فَلَا سَبِيلَ عَلى أَرْضِهِمْ، وَإِنْ أُخِذَ مِنْ أَرْضِهِمْ، فَلَا سَبِيلَ عَلى رُؤُوسِهِمْ ».

Hareyz, from Muhammad Bin Muslim who said,

‘I asked himasws about the ones under the responsible (AhlAl-Zimma), ‘What i s that which is upon them from what they are saving their blood and their wealth with?’ Heasws said: ‘The tribute, So if the tax is taken from their heads, so there is no way upon their land, but if it is taken from their lands, so there is no way upon their heads’.153

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَ مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ يَحْيى جَمِيعاً، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ طَلْحَةَ بْنِ زَيْدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « جَرَتِ السُّنَّةُ أَنْ لَاتُؤْخَذَ الْجِزْيَةُ مِنَ الْمَعْتُوهِ وَلَامِنَ الْمَغْلُوبِ عَلى عَقْلِهِ ».

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, altogether, from Abdullah Bin Al Mugheira, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘The Sunnah flowed that the taxation would not be taken from the insane and the one overcome upon his mind’.154

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ، عَنْ بَعْض ِ‌ أَصْحَابِنَا، قَالَ: سُئِلَ أَبُو عَبْدِ اللهِعليه‌السلام عَنِ الْمَجُوسِ: أَكَانَ لَهُمْ نَبِيٌّ؟ فَقَالَ: « نَعَمْ، أَمَا بَلَغَكَ كِتَابُ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم إِلى أَهْلِ مَكَّةَ: أَنْ أَسْلِمُوا، وَإِلاَّ نَابَذْتُكُمْ بِحَرْبٍ ؟ فَكَتَبُوا إِلى رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَنْ خُذْ مِنَّا الْجِزْيَةَ، وَدَعْنَا عَلى عِبَادَةِ الْأَوْثَانِ. فَكَتَبَ إِلَيْهِمُ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : أَنِّي لَسْتُ آخُذُ الْجِزْيَةَ إِلاَّ مِنْ أَهْلِ الْكِتَابِ، فَكَتَبُوا إِلَيْهِ ـ يُرِيدُونَ بِذلِكَ تَكْذِيبَهُ ـ: زَعَمْتَ أَنَّكَ لَاتَأْخُذُ الْجِزْيَةَ إِلاَّ مِنْ أَهْلِ الْكِتَابِ، ثُمَّ أَخَذْتَ الْجِزْيَةَ مِنْ مَجُوسِ هَجَرَ فَكَتَبَ إِلَيْهِمُ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : أَنَّ الْمَجُوسَ كَانَ لَهُمْ نَبِيٌّ فَقَتَلُوهُ، وَكِتَابٌ أَحْرَقُوهُ، أَتَاهُمْ نَبِيُّهُمْ بِكِتَابِهِمْ فِي اثْنَيْ عَشَرَ أَلْفَ جِلْدِ ثَوْرٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abu Yahya Al Wasity, from one of our companions who said,

‘Abu Abdullahasws was asked about the Magians, ‘Was there a Prophetas for them?’ So heasws said: ‘Yes. Has it not reached you a letter of Rasool-Allahsaww to the people of Makkah: ‘Either you become Muslims or else we shall initiate a war against you’. So they wrote to Rasool-Allahsaww , ‘If yousaww could take the tax from us and leave us upon the worship of the idols’. So the Prophetsaww wrote to them: ‘The taxation is not to be taken except from the People of the Book’.

So they wrote to him, intending by that to belie himsaww , ‘Yousaww are alleging that yousaww do not take the taxation from except from the People of the Book, then yousaww take the tax from the Magians who emigrated’. So the Prophetsaww wrote to them: ‘It was so that the Magians had a Prophetas for them, but they killed himas , and (they had) a Book which they burnt. Their Prophetsaww came to them with their Book in twelve thousand skins of bulls’.155

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ صَدَقَاتِ أَهْلِ الْجِزْيَةِ، وَمَا يُؤْخَذُ مِنْهُمْ مِنْ ثَمَنِ خُمُورِهِمْ وَلَحْمِ خَنَازِيرِهِمْ وَمَيِّتِهِمْ ؟ قَالَ: « عَلَيْهِمُ الْجِزْيَةُ فِي أَمْوَالِهِمْ، يُؤْخَذُ مِنْهُمْ مِنْ ثَمَنِ لَحْمِ الْخِنْزِيرِ أَوْ خَمْرٍ، وَكُلُّ مَا أَخَذُوا مِنْهُمْ مِنْ ذلِكَ، فَوِزْرُ ذلِكَ عَلَيْهِمْ، وَثَمَنُهُ لِلْمُسْلِمِينَ حَلَالٌ، يَأْخُذُونَهُ فِي جِزْيَتِهِمْ ».

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

‘I asked Abu Abdullahasws about charities (Zakāt payable) by the people of the taxation (Non-Muslim taxpayers), and what would be taken from them from the price of their wines and their flesh of swine, and their carcasses’. Heasws said: ‘Upon them is the taxation in their wealth taken from them from the price of the flesh of the swine,

or wine, and everything what would be taken from them from that, so the burden of that would be upon them, and its price would be for the Muslims as Permissible, it being taken from their taxes’.156

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنِ ابْنِ أَبِي يَعْفُورٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ أَرْضَ الْجِزْيَةِ لَاتُرْفَعُ عَنْهَا الْجِزْيَةُ، وَإِنَّمَا الْجِزْيَة ُ‌ عَطَاءُ الْمُهَاجِرِينَ، وَالصَّدَقَةُ لِأَهْلِهَا الَّذِينَ سَمَّى اللهُ فِي كِتَابِهِ، وَلَيْسَ لَهُمْ مِنَ الْجِزْيَةِ شَيْ‌ءٌ » ثُمَّ قَالَ: « مَا أَوْسَعَ الْعَدْلَ! » ثُمَّ قَالَ: « إِنَّ النَّاسَ يَسْتَغْنُونَ إِذَا عُدِلَ بَيْنَهُمْ، وَتُنْزِلُ السَّمَاءُ رِزْقَهَا، وَتُخْرِجُ الْأَرْضُ بَرَكَتَهَا بِإِذْنِ اللهِ تَعَالى ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘The taxable land, the taxation would not be lifted from it, and rather, the taxation would be given to the emigrants, and the charities (Zakāt) would be for its deserving ones whom Allahazwj has Specified in Hisazwj Book, and there would be nothing from the taxation for them’.

Then heasws said: ‘How Capacious is Allahazwj ’s Justice!’ Then heasws said: ‘The people would be enriched when there would be justice between them, and the sky would send down its sustenance and the earth would bring forth its Blessings by the Permission of Allahazwj the Exalted’.157

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ أَبِي أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام فِي أَهْلِ الْجِزْيَةِ: يُؤْخَذُ مِنْ أَمْوَالِهِمْ وَمَوَاشِيهِمْ شَيْ‌ءٌ سِوَى الْجِزْيَةِ؟ قَالَ: « لَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws regarding the people of the taxation (taxpayers), ‘Would anything be taken from their wealth and their livelihoods besides the taxation?’ Heasws said: ‘No’. 158

47 - بَابٌ نَادِرٌ‌

Chapter 47 – Miscellaneous

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ، عَنْ يُونُسَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا بَأْسَ بِالرَّجُلِ يَمُرُّ عَلَى الثَّمَرَةِ وَيَأْكُلُ مِنْهَا، وَلَا يُفْسِدُ؛ قَدْ نَهى رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم أَنْ تُبْنَى الْحِيطَانُ بِالْمَدِينَةِ؛ لِمَكَانِ الْمَارَّةِ ». قَالَ: « وَكَانَ إِذَا بَلَغَ نَخْلُهُ، أَمَرَ بِالْحِيطَانِ فَخُرِقَتْ؛ لِمَكَانِ الْمَارَّةِ ». مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ خَالِدِ بْنِ جَرِيرٍ، عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام نَحْوَهُ إِلاَّ أَنَّهُ قَالَ: « وَلَايُفْسِدُ، وَلَايَحْمِلُ ».

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with the man who passes by upon the fruits and he eats from it, but he should not spoil (the fruits). Rasool-Allahsaww had forbidden the building of the walls inAl-Medina in the p lace of the passers-by (footpaths), and when it was so that the palm tree reached (maturity), hesaww ordered for the openings (to be made) in the walls in the places of the passers-by’.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Khalid Bin Jareer, from Abu Al Rabie Al Shamy,

(It has been narrated) from Abu Abdullahasws , similar to it except that heasws said: ‘And he should neither spoil nor carry (take away)’.159

2. أَحْمَدُ بْنُ إِدْرِيسَ وَغَيْرُهُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ عَلِيِّ بْنِ الرَّيَّانِ، عَنْ أَبِيهِ، عَنْ يُونُسَ أَوْ غَيْرِهِ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: جُعِلْتُ فِدَاكَ، بَلَغَنِي أَنَّكَ كُنْتَ تَفْعَلُ فِي غَلَّةِ عَيْنِ زِيَادٍ شَيْئاً، وَأَنَا أُحِبُّ أَنْ أَسْمَعَهُ مِنْكَ. قَالَ: فَقَالَ لِي: « نَعَمْ، كُنْتُ آمُرُ إِذَا أَدْرَكَتِ الثَّمَرَةُ أَنْ يُثْلَمَ فِي حِيطَانِهَا الثُّلَمُ؛ لِيَدْخُلَ النَّاسُ وَيَأْكُلُوا، وَكُنْتُ آمُرُ فِي كُلِّ يَوْمٍ أَنْ يُوضَعَ عَشْرُ بُنَيَّاتٍ، يَقْعُدُ عَلى كُلِّ بُنَيَّةٍ عَشَرَةٌ، كُلَّمَا أَكَلَ عَشَرَةٌ جَاءَ عَشَرَةٌ أُخْرى، يُلْقى لِكُلِّ نَفْسٍ مِنْهُمْ مُدٌّ مِنْ رُطَبٍ، وَكُنْتُ آمُرُ لِجِيرَانِ الضَّيْعَةِ كُلِّهِمُ: الشَّيْخِ، وَالْعَجُوزِ، وَالصَّبِيِّ، وَالْمَرِيضِ، وَالْمَرْأَةِ، وَمَنْ لَايَقْدِرُ أَنْ يَجِي‌ءَ فَيَأْكُلَ مِنْهَا، لِكُلِّ إِنْسَانٍ مِنْهُمْ مُدٌّ، فَإِذَا كَانَ الْجَذَاذُ أَوْفَيْتُ الْقُوَّامَ وَالْوُكَلَاءَ وَالرِّجَالَ أُجْرَتَهُمْ، وَأَحْمِلُ الْبَاقِيَ إِلَى الْمَدِينَةِ، فَفَرَّقْتُ فِي أَهْلِ الْبُيُوتَاتِ وَالْمُسْتَحِقِّينَ الرَّاحِلَتَيْنِ وَالثَّلَاثَةَ وَالْأَقَلَّ وَالْأَكْثَرَ عَلى قَدْرِ اسْتِحْقَاقِهِمْ، وَحَصَلَ لِي بَعْدَ ذلِكَ أَرْبَعُمِائَةِ دِينَارٍ، وَكَانَ غَلَّتُهَا أَرْبَعَةَ آلَافِ دِينَارٍ ».

Ahmad Bin Idrees, and someone else, from Muhammad Bin Ahmad, from Ali Bin Al Rayyan, from his father, from Yunus, or someone else, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘May I be sacrificed for youasws ! It reached me that youasws did something regarding the produce of Ayn Ziyad, and I would love to hear it from youasws ’. So heasws said to me: ‘Yes. Iasws used to order, whenever the fruits ripened, that a groove be grooved in its walls for the people to enter and eat; and Iasws used to order, during every day, for ten structures (to be set up), with ten people being able to sit upon. Every time ten had eaten, ten others would come, attaching for every person of them, a Mudd (750 gms.) of dates.

And Iasws used to order for the neighbours of the place, all of them, the old man, and the old woman, and the children, and the sick, and the women, and the one who was not able to come and eat from it, a Mudd (750 gms.) for each person of them.

So when it was the picking time, I fulfilled to the workers, and the allocated guards, and paid the workers to carry the remainder toAl-Medina. So I sc attered it among the people of the houses and the deserving ones, the two camel loads, and the three, and the less and the more, upon a measurement of their deservedness, and there arrived to me after that, four hundred Dinars, and its gross produce had been four thousand Dinars’.160

3. عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللهِ، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ، عَمَّنْ حَدَّثَهُ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ، عَنْ أَبِيهِ، قَالَ: كَانَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم إِذَا بَلَغَتِ الثِّمَارُ، أَمَرَ بِالْحِيطَانِ، فَثُلِمَت ْ

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Abu Abdullah, from Ali Bin Muhammad Al Qasany, from the one who narrated it to him, from Abdullah Bin Al Qasim Al Ja’fary, from his father who said,

‘It was so that the Prophetsaww , when the fruits reached (maturity), ordered with the walls, so they were grooved (for people to come inside and eat their fill)’.161

تَمَّ الْمُجَلَّدُ الثَّالِثُ مِنْ هَذَا الطَّبْعِ وَ يَلِيهِ الْمُجَلَّدُ الرَّابِعُ أَوَّلُهُ أَبْوَابُ الصَّدَقَةِ

The third volume is completed from this edition, and it would be followed by the fourth volume, the beginning of it being chapters on charity (Zakāt)