Zakat

Summary:

Allah^-azwj has Emphasised the importance of ‘Zakāt’ (elms/welfare tax) in several places in the Holy Quran (Appendix I).  Zakāt is also one of the five pillars of Islam:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَبْدِ اللَّهِ بْنِ الصَّلْتِ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بُنِيَ الْإِسْلَامُ عَلَى خَمْسَةِ أَشْيَاءَ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الْحَجِّ وَ الصَّوْمِ وَ الْوَلَايَةِ قَالَ زُرَارَةُ فَقُلْتُ وَ أَيُّ شَيْ‏ءٍ مِنْ ذَلِكَ أَفْضَلُ فَقَالَ الْوَلَايَةُ أَفْضَلُ لِأَنَّهَا مِفْتَاحُهُنَّ وَ الْوَالِي هُوَ الدَّلِيلُ عَلَيْهِنَّ

Ali Bin Ibrahim, from his father, and Abdullah Bin Al Salt, altogether from Hammad Bin Isa, from Hareyz Bin Abdullah, from Zurara, from,

(Imam) Abu Ja’far^-asws (5^th Imam) has said: ‘The foundation of Al-Islām is upon five things (pillars) – upon the Salāt, and the Zakāt, and the Hajj, and the Soām (Fasts), and the Wilayah’.

Zurara (the narrator) said, ‘So I said, ‘And which from that is superior?’ So he^-asws said: ‘The Wilayah is superior because it is their key (soul), and the ‘الْوَالِي’ (the Guardian^-asws) is ‘الدَّلِيلُ’ (the Proof) upon these (four)’.

قُلْتُ ثُمَّ الَّذِي يَلِي ذَلِكَ فِي الْفَضْلِ فَقَالَ الصَّلَاةُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ الصَّلَاةُ عَمُودُ دِينِكُمْ

I said, ‘Then which is in the superiority after that (the Wilayah)?’ So he^-asws said: ‘The Salāt. Rasool-Allah^-saww said: ‘The Salāt is a pillar of your Religion’.

قَالَ قُلْتُ ثُمَّ الَّذِي يَلِيهَا فِي الْفَضْلِ قَالَ الزَّكَاةُ لِأَنَّهُ قَرَنَهَا بِهَا وَ بَدَأَ بِالصَّلَاةِ قَبْلَهَا وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الزَّكَاةُ تُذْهِبُ الذُّنُوبَ

He (the narrator) said, ‘I said, ‘Then which follows it in the superiority?’ He^-asws said: ‘The Zakāt, because it is paired with it (Salāt) and begun with the Salāt, before it; and Rasool-Allah^-saww said: ‘The Zakāt cleans the sins’.[1] (Hadith continues, see Appendix II).

There is a misconception that Zakāt is only on certain fruits/harvest and livestock, however Ahadith of Ahl Al-Bayt^-asws explain it better – that Zakāt is upon almost everything:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ لِأَصْحَابِهِ أَ لَا أُخْبِرُكُمْ بِشَيْ‏ءٍ إِنْ أَنْتُمْ فَعَلْتُمُوهُ تَبَاعَدَ الشَّيْطَانُ مِنْكُمْ كَمَا تَبَاعَدَ الْمَشْرِقُ مِنَ الْمَغْرِبِ قَالُوا بَلَى

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Ismail Bin Abu Ziyad,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws forefathers^-asws that the Prophet^-saww said to his^-saww companions: ‘Shall I^-saww inform you all with something that if you were to do it, it would distance the Satan^-la from you just as the East is distanced from the West?’ They said, ‘Yes’ (please).

قَالَ الصَّوْمُ يُسَوِّدُ وَجْهَهُ وَ الصَّدَقَةُ تَكْسِرُ ظَهْرَهُ وَ الْحُبُّ فِي اللَّهِ وَ الْمُوَازَرَةُ عَلَى الْعَمَلِ الصَّالِحِ يَقْطَعُ دَابِرَهُ وَ الِاسْتِغْفَارُ يَقْطَعُ وَتِينَهُ وَ لِكُلِّ شَيْ‏ءٍ زَكَاةٌ وَ زَكَاةُ الْأَبْدَانِ الصِّيَامُ .

He^-saww said : ‘The Fast blackens his^-la face, and the charity breaks his^-la back, and the love for the Sake of Allah^-azwj and the assistance upon the righteous deeds cuts-off his^-la tail (followers), and seeking the Forgiveness cuts-off his^-la vein (aorta); and for everything is a Zakāt, and a Zakāt of the bodies are the Fasts’.[2]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ لِكُلِّ شَيْ‏ءٍ زَكَاةٌ وَ زَكَاةُ الْأَجْسَادِ الصَّوْمُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr who said,

‘For everything is Zakāt, and a Zakāt of the bodies is the Fast’.[3]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ شُعَيْبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُلُّ شَيْ‏ءٍ جَرَّ عَلَيْكَ الْمَالَ فَزَكِّهِ وَ كُلُّ 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 Abdullah^-asws said: ‘Everything from the wealth which flows upon you, so purify it (pay Zakāt), and everything you inherit or is gifted to you, so face the next year with it’.[4]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ وَضَعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الزَّكَاةَ عَلَى تِسْعَةِ أَشْيَاءَ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ وَ الذَّهَبِ وَ الْفِضَّةِ وَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ عَفَا عَمَّا سِوَى ذَلِكَ

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

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

قَالَ يُونُسُ مَعْنَى قَوْلِهِ إِنَّ الزَّكَاةَ فِي تِسْعَةِ أَشْيَاءَ وَ عَفَا عَمَّا سِوَى ذَلِكَ إِنَّمَا كَانَ ذَلِكَ فِي أَوَّلِ النُّبُوَّةِ كَمَا كَانَتِ الصَّلَاةُ رَكْعَتَيْنِ ثُمَّ زَادَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِيهَا سَبْعَ رَكَعَاتٍ وَ كَذَلِكَ الزَّكَاةُ وَضَعَهَا وَ سَنَّهَا فِي أَوَّلِ نُبُوَّتِهِ عَلَى تِسْعَةِ أَشْيَاءَ ثُمَّ وَضَعَهَا عَلَى جَمِيعِ الْحُبُوبِ .

Yunus (the narrator) said, ‘The meaning of his^-asws words that the Zakāt is regarding nine things and excused from whatever is besides that, rather, that was during the beginning of the Prophet-hood, just as the Salāt used to be two Cycles, then Rasool-Allah^-saww increased in it by seven Cycles, and similar to that is the Zakāt. He^-saww placed it and made it to be a Sunnah in the beginning of his^-saww Prophet-hood, upon nine things, then he^-saww placed it upon the entirety of the grains’.[5]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ رِفَاعَةَ بْنِ مُوسَى أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ (عليه السلام ) يَقُولُ مَا فَرَضَ اللَّهُ عَلَى هَذِهِ الْأُمَّةِ شَيْئاً أَشَدَّ عَلَيْهِمْ مِنَ الزَّكَاةِ وَ فِيهَا تَهْلِكُ عَامَّتُهُمْ .

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

‘He heard Abu Abdullah^-asws saying: ‘Allah^-azwj has not Necessitated upon this community anything more difficult upon them than the Zakāt, and regarding it the common folk gets destroyed’.[6]

Finally, the minimum amount of savings which are kept for a year on which Zakat becomes due is 200 dirhams (£240), as per 22^nd April 2020 (see Appendix III), and an individual should not be given less than 5 dirhams (£6). There is no zakat if a person is in debt or does not have savings of £240 kept over a year.

Introduction:

Zakāt is one of the pillars of Islam, without paying Zakāt to its deserving person, Salāt is not accepted, initially Zakāt was only introduced on few agricultural produce but then its scope was broadened as people became better-off.  When Muslims were poor, its lesser form ‘Fitra’ was made compulsory and is paid on the first of Shawwal, which is so little that almost everyone could afford it, except for the poor ones, and even they were encouraged to pay it among themselves.  With this background, we look at the Ahadith of Masomeen^-asws on Zakāt.

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ عُثْمَانَ بْنِ رُشَيْدٍ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَرَنَ الزَّكَاةَ بِالصَّلَاةِ فَقَالَ أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ فَمَنْ أَقَامَ الصَّلَاةَ وَ لَمْ يُؤْتِ الزَّكَاةَ لَمْ يُقِمِ الصَّلَاةَ .

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic Paired the Zakāt with the Salāt, so He^-azwj Said: And establish the Salāt and give the Zakāt [2:43]. Thus, the one who establishes the Salāt and does not give the Zakāt (in fact) has not established the Salāt’.[7]

Retribution for those who refuse to pay Zakāt (Welfare Tax)

و منع الزكاة المفروضة لأن الله عز و جل يقول: فَتُكْوى بِها جِباهُهُمْ وَ جُنُوبُهُمْ وَ ظُهُورُهُمْ،

(Imam^-asws says in a lengthy Hadith) The prevention (Non-payment) of the obligatory Zakāt [9:35] then their foreheads and their sides and their backs shall be branded with it. (an extract)[8]

وَ قَالَ عَزَّ وَ جَلَّ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ وَ الَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ وَ الَّذِينَ هُمْ لِلزَّكاةِ فاعِلُونَ

(Imam^-asws says in a lengthy Hadith) Allah^-azwj has Said, ‘Triumphant indeed are the Momins, (23:1) who are submissive to Allah in their prayers, (23:2) who avoid impious talks (23:3) and pay al-Zakāt (charity).’ (23:4) (an extract)[9]

عَنْهُ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُسْأَلُ الْمَيِّتُ فِي قَبْرِهِ عَنْ خَمْسٍ عَنْ صَلَاتِهِ وَ زَكَاتِهِ وَ حَجِّهِ وَ صِيَامِهِ وَ وَلَايَتِهِ إِيَّانَا أَهْلَ الْبَيْتِ فَتَقُولُ الْوَلَايَةُ مِنْ جَانِبِ الْقَبْرِ لِلْأَرْبَعِ مَا دَخَلَ فِيكُنَّ مِنْ نَقْصٍ فَعَلَيَّ تَمَامُهُ .

From him, from his father, raising it, said,

‘Abu Abdullah^-asws said: ‘The deceased would be questioned in his grave about five – about his Salaat, and his Zakāt, and his Hajj, and his Fasts, and his Wilayah of us^-asws, the People^-asws of the Household. So the Wilayah would be saying from the side of the grave, to the other four: ‘Whatever enters, and it happens to be deficient, so it would be upon me to complete it’.[10]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَيْسَ الْبَخِيلُ مَنْ أَدَّى الزَّكَاةَ الْمَفْرُوضَةَ مِنْ مَالِهِ وَ أَعْطَى الْبَائِنَةَ فِي قَوْمِهِ إِنَّمَا الْبَخِيلُ حَقُّ الْبَخِيلِ مَنْ لَمْ يُؤَدِّ الزَّكَاةَ الْمَفْرُوضَةَ مِنْ مَالِهِ وَ لَمْ يُعْطِ الْبَائِنَةَ فِي قَوْمِهِ وَ هُوَ يُبَذِّرُ فِيمَا سِوَى ذَلِكَ .

Ali Bin Ibrahim, from his father, from Ibn Al Mugheira, from Al Mufazzal Bin Salih, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘He is not the miser, the one who pays the Obligatory Zakāt from his wealth, and gives the gifts among his people. But rather, the miser, the real miser is the one who does not pay the Obligatory Zakāt from his wealth, and does not give the gifts among his people, and he squanders (misuses) in what is besides that’.[11]

How Much is Welfare Tax (Zakāt)?

عَلِيُّ بْنُ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَسَأَلَهُ رَجُلٌ فِي كَمْ تَجِبُ الزَّكَاةُ مِنَ الْمَالِ فَقَالَ لَهُ الزَّكَاةُ الظَّاهِرَةُ أَمِ الْبَاطِنَةُ تُرِيدُ فَقَالَ أُرِيدُهُمَا جَمِيعاً فَقَالَ أَمَّا الظَّاهِرَةُ فَفِي كُلِّ أَلْفٍ خَمْسَةٌ وَ عِشْرُونَ وَ أَمَّا الْبَاطِنَةُ فَلَا تَسْتَأْثِرْ عَلَى أَخِيكَ بِمَا هُوَ أَحْوَجُ إِلَيْهِ مِنْكَ .

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

‘I was in the presence of Abu Abdullah^-asws, and a man asked him^-asws, ‘With regards to how much is the Zakāt Obligated from the wealth?’ So he^-asws said to him: ‘Is it the apparent Zakāt or the hidden Zakāt are you intending?’ So he said, ‘I intend both of them together’. So he^-asws said: ‘As for the apparent, so it is twenty-five in every thousand, and as for the hidden, so not (considering it as too much) preferring your brother with what he is more needy to it than you are’.[12]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لِأَيِّ شَيْ‏ءٍ جَعَلَ اللَّهُ الزَّكَاةَ خَمْسَةً وَ عِشْرِينَ فِي كُلِّ أَلْفٍ وَ لَمْ يَجْعَلْهَا ثَلَاثِينَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَهَا خَمْسَةً وَ عِشْرِينَ أَخْرَجَ مِنْ أَمْوَالِ الْأَغْنِيَاءِ بِقَدْرِ مَا يَكْتَفِي بِهِ الْفُقَرَاءُ وَ لَوْ أَخْرَجَ النَّاسُ زَكَاةَ أَمْوَالِهِمْ مَا احْتَاجَ أَحَدٌ .

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

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws having said: ‘It was said to Abu Abdullah^-asws, ‘For which thing did Allah^-azwj Make the Zakāt to be twenty-five (25) in every thousand (1000), and why did He^-azwj not Make it to be thirty (30)?’ So he^-asws said: ‘Allah^-azwj Mighty and Majestic Made it as twenty five to be taken out from the wealth of the rich by a measurement of what would suffice the poor ones with, and if the people were to take out the Zakāt from their wealth, no one would be needy’.[13]

In another tradition from Imam Jafar-e-Sadiq^-asws,

أَحْمَدُ بْنُ إِدْرِيسَ وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنْ قُثَمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنِ الزَّكَاةِ كَيْفَ صَارَتْ مِنْ كُلِّ أَلْفٍ خَمْسَةً وَ عِشْرِينَ لَمْ تَكُنْ أَقَلَّ أَوْ أَكْثَرَ مَا وَجْهُهَا فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْخَلْقَ كُلَّهُمْ فَعَلِمَ صَغِيرَهُمْ وَ كَبِيرَهُمْ وَ غَنِيَّهُمْ وَ فَقِيرَهُمْ فَجَعَلَ مِنْ كُلِّ أَلْفِ إِنْسَانٍ خَمْسَةً وَ عِشْرِينَ مِسْكِيناً وَ لَوْ عَلِمَ أَنَّ ذَلِكَ لَا يَسَعُهُمْ لَزَادَهُمْ لِأَنَّهُ خَالِقُهُمْ وَ هُوَ أَعْلَمُ بِهِمْ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! Inform me about the Zakāt, ‘How did it come to be twenty five from every thousand, not happening to be less or more, what is its cause?’ So he^-asws said: ‘Allah^-azwj Mighty and Majestic Created the creatures, all of them, so He^-azwj Knows their young ones and their old ones, and their rich ones and their poor ones. Therefore, He^-azwj Made twenty five human beings out of a thousand as poor. And had He^-azwj Known that that (amount) would be insufficient for them, He^-azwj would have Increased (the proportion) for them, because He^-azwj Created them, and He^-azwj is more Knowing of them’.[14]

To Whom Should Welfare Tax should be Given?

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّهُمَا قَالَا لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ رَأَيْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها وَ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ فِي الرِّقابِ وَ الْغارِمِينَ وَ فِي سَبِيلِ اللَّهِ وَ ابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ أَ كُلُّ هَؤُلَاءِ يُعْطَى وَ إِنْ كَانَ لَا يَعْرِفُ فَقَالَ إِنَّ الْإِمَامَ يُعْطِي هَؤُلَاءِ جَمِيعاً لِأَنَّهُمْ يُقِرُّونَ لَهُ بِالطَّاعَةِ

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

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

قَالَ قُلْتُ فَإِنْ كَانُوا لَا يَعْرِفُونَ فَقَالَ يَا زُرَارَةُ لَوْ كَانَ يُعْطِي مَنْ يَعْرِفُ دُونَ مَنْ لَا يَعْرِفُ لَمْ يُوجَدْ لَهَا مَوْضِعٌ وَ إِنَّمَا يُعْطِي مَنْ لَا يَعْرِفُ لِيَرْغَبَ فِي الدِّينِ فَيَثْبُتَ عَلَيْهِ فَأَمَّا الْيَوْمَ فَلَا تُعْطِهَا أَنْتَ وَ أَصْحَابُكَ إِلَّا مَنْ يَعْرِفُ فَمَنْ وَجَدْتَ مِنْ هَؤُلَاءِ الْمُسْلِمِينَ عَارِفاً فَأَعْطِهِ دُونَ النَّاسِ

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

ثُمَّ قَالَ سَهْمُ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ سَهْمُ الرِّقَابِ عَامٌّ وَ الْبَاقِي خَاصٌّ

Then he^-asws said: ‘The share of those whose hearts incline (towards the Wilayah), and the share of the slaves, are of a general nature, and the remainder are specific’.

قَالَ قُلْتُ فَإِنْ لَمْ يُوجَدُوا قَالَ لَا تَكُونُ فَرِيضَةٌ فَرَضَهَا اللَّهُ عَزَّ وَ جَلَّ لَا يُوجَدُ لَهَا أَهْلٌ

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

قَالَ قُلْتُ فَإِنْ لَمْ تَسَعْهُمُ الصَّدَقَاتُ فَقَالَ إِنَّ اللَّهَ فَرَضَ لِلْفُقَرَاءِ فِي مَالِ الْأَغْنِيَاءِ مَا يَسَعُهُمْ وَ لَوْ عَلِمَ أَنَّ ذَلِكَ لَا يَسَعُهُمْ لَزَادَهُمْ إِنَّهُمْ لَمْ يُؤْتَوْا مِنْ قِبَلِ فَرِيضَةِ اللَّهِ وَ لَكِنْ أُتُوا مِنْ مَنْعِ مَنْ مَنَعَهُمْ حَقَّهُمْ لَا مِمَّا فَرَضَ اللَّهُ لَهُمْ وَ لَوْ أَنَّ النَّاسَ أَدَّوْا حُقُوقَهُمْ لَكَانُوا عَائِشِينَ بِخَيْرٍ .

He (the narrator) said, ‘I said, ‘Supposing the charities are insufficient for them?’ So he^-asws said: ‘Allah^-azwj Obligated for the poor, in the wealth of the rich, what would suffice them, and had He^-azwj Known that it would not suffice the, He^-azwj would have Increased it for them. It (poverty) did not come to them from the direction of the Obligation of Allah^-azwj, but they are deficient due to the one who prevents their rights (to be given to them), not from what Allah^-azwj has Obligated for them; and had the people paid their rights, they (the poor) would all be living a good life’.[15]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يُعْطِي زَكَاةَ مَالِهِ رَجُلًا وَ هُوَ يَرَى 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 Abdullah^-asws regarding a man who gave the Zakāt of his wealth to a man and he saw him as financially straitened, but he found him to be affluent (after paying him)’. He^-asws said: ‘He would not be sufficed from it (i.e. he has to pay again)’.[16]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَشْرَكَ بَيْنَ الْأَغْنِيَاءِ وَ الْفُقَرَاءِ فِي الْأَمْوَالِ فَلَيْسَ لَهُمْ أَنْ يَصْرِفُوا إِلَى غَيْرِ شُرَكَائِهِمْ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj 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’.[17]

قَالَ الْإِمَامُ ع‏ أَقِيمُوا الصَّلاةَ بِإِتْمَامِ وُضُوئِهَا وَ تَكْبِيرَاتِهَا- وَ قِيَامِهَا وَ قِرَاءَتِهَا وَ رُكُوعِهَا وَ سُجُودِهَا وَ حُدُودِهَا. وَ آتُوا الزَّكاةَ مُسْتَحِقِّيهَا، لَا تُؤْتُوهَا كَافِراً وَ لَا مُنَاصِباً.

Imam (Hassan Al-Askari^-asws) said: ‘And establish the Salāt – by completing its Wuzu, and its Takbeers, and its standings, and its recitations, and its Rukus, and its Sajdas, and its limits. and give the Zakāt – to its deserving one, not giving it to a Kafir, nor a Nasibi.  

قَالَ رَسُولُ اللَّهِ ص: «الْمُتَصَدِّقُ عَلَى أَعْدَائِنَا كَالسَّارِقِ فِي حَرَمِ اللَّهِ».

Rasool-Allah^-saww said: ‘The giver of charity to our^-asws enemies is like the thief in the Harrum (Sanctuary) of Allah^-azwj (Kabah).

وَ ما تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ مِنْ مَالٍ تُنْفِقُونَهُ فِي طَاعَةِ اللَّهِ، فَإِنْ لَمْ يَكُنْ لَكُمْ مَالٌ، فَمِنْ جَاهِكُمْ- تَبْذُلُونَهُ لِإِخْوَانِكُمُ الْمُؤْمِنِينَ، تَجُرُّونَ بِهِ إِلَيْهِمُ الْمَنَافِعَ، وَ تَدْفَعُونَ بِهِ عَنْهُمُ الْمَضَارَّ.

And whatever you are sending ahead for yourselves from goodness – from the wealth you are spending in obedience of Allah^-azwj. So if there does not happen to be wealth for you, then from your efforts for your Momineen brethren, flow the benefits to them by it, and repelling by it, the harm from them.

تَجِدُوهُ عِنْدَ اللَّهِ‏ يَنْفَعُكُمُ اللَّهُ تَعَالَى- بِجَاهِ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا يَوْمَ الْقِيَامَةِ فَيَحُطُّ بِهِ سَيِّئَاتِكُمْ وَ يُضَاعِفُ بِهِ حَسَنَاتِكُمْ، وَ يَرْفَعُ بِهِ دَرَجَاتِكُمْ فَقَالَ: «تَجِدُوهُ عِنْدَ اللَّهِ»

You will find it in the Presence of Allah – Allah^-azwj the Exalted will Benefit you all by the virtue of Muhammad^-saww, and Ali^-asws, and their^-asws Progeny^-asws on the Day of Judgment. So, He^-azwj will Delete your evil deeds by it and He^-azwj would Multiply your good deeds by it, and He^-azwj will Raise your levels by it. Thus, He^-azwj Said: ‘you will find it in the Presence of Allah.

إِنَّ اللَّهَ بِما تَعْمَلُونَ بَصِيرٌ عَالِمٌ لَيْسَ يَخْفَى عَلَيْهِ شَيْ‏ءٌ: ظَاهِرُ فِعْلٍ، وَ لَا بَاطِنُ ضَمِيرٍ، فَهُوَ يُجَازِيكُمْ عَلَى حَسَبِ اعْتِقَادَاتِكُمْ وَ نِيَّاتِكُمْ، وَ لَيْسَ هُوَ كَمُلُوكِ الدُّنْيَا الَّذِي يَلْتَبِسُ عَلَى بَعْضِهِمْ، فَيَنْسِبُ فِعْلَ بَعْضِهِمْ إِلَى غَيْرِ فَاعِلِهِ، وَ جِنَايَةَ بَعْضِهِمْ إِلَى غَيْرِ جَانِيهِ‏ فَيَقَعُ ثَوَابُهُ وَ عِقَابُهُ- بِجَهْلِهِ بِمَا لبس [لَيْسَ‏] عَلَيْهِ- بِغَيْرِ مُسْتَحِقِّهِ‏.

Allah Sees what you are doing [2:110] – A Knower. There isn’t anything concealed from Him^-azwj – neither an apparent deeds nor a hidden conscience. So, He^-azwj would be Recompensing you upon a reckoning of your beliefs and your intentions. And it isn’t that He^-azwj is like a king of the world which some of them are pretending upon, (He^-azwj is not) one that ends up linking a deed of some of them to other than its performer, and a crime of some of them to other than its perpetrator, one whose reward and punishment are by ignorance with was pretended upon them, with other than its deserving one.

وَ قَالَ رَسُولُ اللَّهِ ص: مِفْتَاحُ الصَّلَاةِ الطَّهُورُ، وَ تَحْرِيمُهَا التَّكْبِيرُ، وَ تَحْلِيلُهَا التَّسْلِيمُ، وَ لَا يَقْبَلُ اللَّهُ صَلَاةً بِغَيْرِ طَهُورٍ، وَ لَا صَدَقَةً مِنْ غُلُولٍ. وَ إِنَّ أَعْظَمَ طَهُورِ الصَّلَاةِ- الَّتِي لَا يَقْبَلُ الصَّلَاةَ إِلَّا بِهِ، وَ لَا شَيْ‏ءَ مِنَ الطَّاعَاتِ مَعَ فَقْدِهِ- مُوَالاةُ مُحَمَّدٍ، وَ أَنَّهُ سَيِّدُ الْمُرْسَلِينَ، وَ مُوَالاةُ عَلِيٍّ، وَ أَنَّهُ سَيِّدُ الْوَصِيِّينَ وَ مُوَالاةُ أَوْلِيَائِهِمَا، وَ مُعَادَاةُ أَعْدَائِهِمَا.

And Rasool-Allah^-saww said: ‘The key of Salāt is the cleanliness, and its sanctity is the Takbeer, and its conclusion is the greeting, and Allah^-azwj neither Accepts a Salāt without cleanliness, nor a charity from a fraudster. And greatest cleanliness without which neither the Salāt is Accepted nor anything from the acts of obedient – (that greatest cleanliness) – is the mastership of Muhammad^-saww, and he^-saww is the chief of the Mursils^-as, and the mastership of Ali^-asws, and he^-asws is the chief of the successors^-as, and friendship of their^-asws friends and the enmity of their^-asws enemies’’.[18]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ رَجُلٍ مِنْ أَهْلِ سَابَاطَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِعَمَّارٍ يَا عَمَّارُ أَنْتَ رَبُّ مَالٍ كَثِيرٍ قَالَ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ فَتُؤَدِّي مَا افْتَرَضَ اللَّهُ عَلَيْكَ مِنَ الزَّكَاةِ قَالَ نَعَمْ قَالَ فَتُخْرِجُ الْمَعْلُومَ مِنْ مَالِكَ قَالَ نَعَمْ قَالَ فَتَصِلُ قَرَابَتَكَ قَالَ نَعَمْ قَالَ فَتَصِلُ إِخْوَانَكَ قَالَ نَعَمْ فَقَالَ يَا عَمَّارُ إِنَّ الْمَالَ يَفْنَى وَ الْبَدَنَ يَبْلَى وَ الْعَمَلَ يَبْقَى وَ الدَّيَّانُ حَيٌّ لَا يَمُوتُ يَا عَمَّارُ إِنَّهُ مَا قَدَّمْتَ فَلَنْ يَسْبِقَكَ وَ مَا أَخَّرْتَ فَلَنْ يَلْحَقَكَ .

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

‘Abu Abdullah^-asws said to Ammar: ‘O Ammar! You are a lord of a lot of wealth?’ He said: ‘Yes, may I be sacrificed for you^-asws!’ He^-asws said: ‘So do you pay what Allah^-azwj has Obligated upon you from the Zakāt?’ He said, ‘Yes’. He^-asws said: ‘So do you take out the known (amount) from your wealth?’ He said, ‘Yes’. He^-asws said: ‘So you give it to your relatives’ He said, ‘Yes’. He^-asws said: ‘So you give it to your brethren?’ He said, ‘Yes’. So he^-asws said: ‘O Ammar! The wealth perishes, and the body decays, but the deeds remain, and the Judge^-azwj is Alive and does not die. O Ammar! Whatever you send forward, does not leave you behind; whatever you delay does not catch up with you.[19]

What about the Zakāt which is Given to anyone Other than a ‘Momin’?

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ بُكَيْرٍ وَ الْفُضَيْلِ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا قَالَا فِي الرَّجُلِ يَكُونُ فِي بَعْضِ هَذِهِ الْأَهْوَاءِ الْحَرُورِيَّةِ وَ الْمُرْجِئَةِ وَ الْعُثْمَانِيَّةِ وَ الْقَدَرِيَّةِ ثُمَّ يَتُوبُ وَ يَعْرِفُ هَذَا الْأَمْرَ وَ يُحْسِنُ رَأْيَهُ أَ يُعِيدُ كُلَّ صَلَاةٍ صَلَّاهَا أَوْ صَوْمٍ أَوْ زَكَاةٍ أَوْ حَجٍّ أَوْ لَيْسَ عَلَيْهِ إِعَادَةُ شَيْ‏ءٍ مِنْ ذَلِكَ قَالَ لَيْسَ عَلَيْهِ إِعَادَةُ شَيْ‏ءٍ مِنْ ذَلِكَ غَيْرِ الزَّكَاةِ لَا بُدَّ أَنْ يُؤَدِّيَهَا لِأَنَّهُ وَضَعَ الزَّكَاةَ فِي غَيْرِ مَوْضِعِهَا وَ إِنَّمَا 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’far^-asws and Abu Abdullah^-asws, 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 every Salāt he had prayed, or Soām (Fast), or Zakāt, or Hajj, or there isn’t anything upon him to repeat from that?’ He^-asws said: ‘There is no repeating upon him from that other than the Zakāt. It is inevitable that he pays it, because he had placed the Zakāt in other than its (appropriate) place, and rather, its (appropriate) place is the people of Al-Wilayah’.[20]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا مِنْ رَجُلٍ يَمْنَعُ دِرْهَماً مِنْ حَقٍّ إِلَّا أَنْفَقَ اثْنَيْنِ فِي غَيْرِ حَقِّهِ وَ مَا مِنْ رَجُلٍ مَنَعَ حَقّاً فِي مَالِهِ إِلَّا طَوَّقَهُ اللَّهُ بِهِ حَيَّةً مِنْ نَارٍ يَوْمَ الْقِيَامَةِ

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

‘I heard Abu Abdullah^-asws saying: ‘There is none from a man who prevents 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 Allah^-azwj would Collar him, due to it, in a snake of fire on the Day of Judgement’.

قَالَ قُلْتُ لَهُ رَجُلٌ عَارِفٌ أَدَّى زَكَاتَهُ إِلَى غَيْرِ أَهْلِهَا زَمَاناً هَلْ عَلَيْهِ أَنْ يُؤَدِّيَهَا ثَانِياً إِلَى أَهْلِهَا إِذَا عَلِمَهُمْ قَالَ نَعَمْ قَالَ قُلْتُ فَإِنْ لَمْ يَعْرِفْ لَهَا أَهْلًا فَلَمْ يُؤَدِّهَا أَوْ لَمْ يَعْلَمْ أَنَّهَا عَلَيْهِ فَعَلِمَ بَعْدَ ذَلِكَ قَالَ يُؤَدِّيهَا إِلَى أَهْلِهَا لِمَا مَضَى

He (the narrator) said, ‘I said to him^-asws, ‘An understanding man paid his Zakāt 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?’ He^-asws 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?’ He^-asws said: ‘He should pay it to its deserving ones of what has passed’.

قَالَ قُلْتُ لَهُ فَإِنَّهُ لَمْ يَعْلَمْ أَهْلَهَا فَدَفَعَهَا إِلَى مَنْ لَيْسَ هُوَ لَهَا بِأَهْلٍ وَ قَدْ كَانَ طَلَبَ وَ اجْتَهَدَ ثُمَّ عَلِمَ بَعْدَ ذَلِكَ سُوءَ مَا صَنَعَ قَالَ لَيْسَ عَلَيْهِ أَنْ يُؤَدِّيَهَا مَرَّةً أُخْرَى .

He (the narrator) said, ‘I said to him^-asws, ‘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’. He^-asws said: ‘It is not upon him that he pays it another time’.

وَ عَنْ زُرَارَةَ مِثْلَهُ غَيْرَ أَنَّهُ قَالَ إِنِ اجْتَهَدَ فَقَدْ بَرِئَ وَ إِنْ قَصَّرَ فِي الِاجْتِهَادِ فِي الطَّلَبِ فَلَا .

And from Zurara, similar to it, apart from that, that he^-asws 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’.[21]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ سَعْدٍ الْأَشْعَرِيِّ عَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الزَّكَاةِ هَلْ تُوضَعُ فِيمَنْ لَا يَعْرِفُ قَالَ لَا وَ لَا زَكَاةُ الْفِطْرَةِ .

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

(It has been narrated) from Al-Reza^-asws, said, ‘I asked him^-asws about the Zakāt, ‘Can it be placed among the ones who do not recognise (Al-Wilayah)?’ He^-asws said: ‘No, nor the Zakāt of Al-Fitra’.[22]

Welfare Tax should not be Given to Syed?

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أُنَاساً مِنْ بَنِي هَاشِمٍ أَتَوْا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَسَأَلُوهُ أَنْ يَسْتَعْمِلَهُمْ عَلَى صَدَقَاتِ الْمَوَاشِي وَ قَالُوا يَكُونُ لَنَا هَذَا السَّهْمُ الَّذِي جَعَلَهُ اللَّهُ لِلْعَامِلِينَ عَلَيْهَا فَنَحْنُ أَوْلَى بِهِ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا بَنِي عَبْدِ الْمُطَّلِبِ إِنَّ الصَّدَقَةَ لَا تَحِلُّ لِي وَ لَا لَكُمْ وَ لَكِنِّي قَدْ وُعِدْتُ الشَّفَاعَةَ

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A group of people from the Clan of Hashim came over to Rasool-Allah^-saww. So they asked him^-saww that he^-saww should utilise them upon the (collection of the) charities of the livestock, and they said, ‘Can there happen to be for us this portion which Allah^-azwj has Made it to be for the workers over it, so we are the closest with it’. So Rasool-Allah^-saww said: ‘O sons of Abdul Muttalib^-asws! The charity is neither Permissible for me, nor for you all, but I^-saww have been Promised the intercession’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ اللَّهِ لَقَدْ وُعِدَهَا ( صلى الله عليه وآله ) فَمَا ظَنُّكُمْ يَا بَنِي عَبْدِ الْمُطَّلِبِ إِذَا أَخَذْتُ بِحَلْقَةِ بَابِ الْجَنَّةِ أَ تَرَوْنِي مُؤْثِراً عَلَيْكُمْ غَيْرَكُمْ .

Then Abu Abdullah^-asws said: ‘By Allah^-azwj has Promised it. So what is your thinking, O sons of Abdul Muttalib^-asws! When I^-asws grab the ring of the door of the Paradise, do you see me^-asws giving preference to others over you all?’[23]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي بَصِيرٍ وَ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الصَّدَقَةَ أَوْسَاخُ أَيْدِي النَّاسِ وَ إِنَّ اللَّهَ قَدْ حَرَّمَ عَلَيَّ مِنْهَا وَ مِنْ غَيْرِهَا مَا قَدْ حَرَّمَهُ وَ إِنَّ الصَّدَقَةَ لَا تَحِلُّ لِبَنِي عَبْدِ الْمُطَّلِبِ

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

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws both having said: ‘Rasool-Allah^-saww said: ‘The charity is the dirt of the hands of the people, and Allah^-azwj has Prohibited upon me^-saww from it, and from other that which what has been Prohibited; and the charity is not Permissible for the Clan of Abdul Muttalib^-asws’.

ثُمَّ قَالَ أَمَا وَ اللَّهِ لَوْ قَدْ قُمْتُ عَلَى بَابِ الْجَنَّةِ ثُمَّ أَخَذْتُ بِحَلْقَتِهِ لَقَدْ عَلِمْتُمْ أَنِّي لَا أُوثِرُ عَلَيْكُمْ فَارْضَوْا لِأَنْفُسِكُمْ بِمَا رَضِيَ اللَّهُ وَ رَسُولُهُ لَكُمْ قَالُوا قَدْ رَضِينَا .

Then he^-saww said: ‘By Allah^-azwj! If I^-saww were to stand at the Door of the Paradise, then grab its ring, you would come to know that I^-saww would not prefer (anyone else) over you. Therefore, be pleased with what Allah^-azwj and His^-azwj Rasool^-saww are pleased with’. They said, ‘We are pleased’.[24]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَسْأَلُ شِهَاباً مِنْ زَكَاتِهِ لِمَوَالِيهِ وَ إِنَّمَا حُرِّمَتِ الزَّكَاةُ عَلَيْهِمْ دُونَ مَوَالِيهِمْ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Sa’alba Bin Maymoun who said,

‘Abu Abdullah^-asws used to ask Shihaab (to give) his^-asws Zakāt to his^-asws slaves, and rather the Zakāt is Prohibited unto them^-asws but (it is permissible for our^-asws) slaves’.[25]

Flexibility in the Time of paying out Zakāt:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ عُقْبَةَ بْنِ خَالِدٍ قَالَ دَخَلْتُ أَنَا وَ الْمُعَلَّى وَ عُثْمَانُ بْنُ عِمْرَانَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا رَآنَا قَالَ مَرْحَباً مَرْحَباً بِكُمْ وُجُوهٌ تُحِبُّنَا وَ نُحِبُّهَا جَعَلَكُمُ اللَّهُ مَعَنَا فِي الدُّنْيَا وَ الْآخِرَةِ فَقَالَ لَهُ عُثْمَانُ جُعِلْتُ فِدَاكَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَعَمْ مَهْ قَالَ إِنِّي رَجُلٌ مُوسِرٌ فَقَالَ لَهُ بَارَكَ اللَّهُ لَكَ فِي يَسَارِكَ قَالَ وَ يَجِي‏ءُ الرَّجُلُ فَيَسْأَلُنِي الشَّيْ‏ءَ وَ لَيْسَ هُوَ إِبَّانُ زَكَاتِي

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Al Hassan Bin Ali, from his father, from Uqba Bin Khalid who said,

‘I and Al-Moalla, and Usman Bin Imran went over to Abu Abdullah^-asws. So when he^-asws saw us, said: ‘Welcome! Welcome with you all; faces that love us^-asws and we^-asws love them. May Allah^-azwj Cause you all to be with us^-asws in the world and the Hereafter’. So Usman said to him^-asws, ‘May I be sacrificed for you^-asws’. So Abu Abdullah^-asws said to him: ‘Yes, what is it (that you have come for)?’ I am an affluent man’. So he^-asws said: ‘May Allah^-azwj Bless you in your affluence’. He said, ‘The man comes to me, so he asks me for something, and it is not the time for my Zakāt?’

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْقَرْضُ عِنْدَنَا بِثَمَانِيَةَ عَشَرَ وَ الصَّدَقَةُ بِعَشَرَةٍ وَ مَا ذَا عَلَيْكَ إِذَا كُنْتَ كَمَا تَقُولُ مُوسِراً أَعْطَيْتَهُ فَإِذَا كَانَ إِبَّانُ زَكَاتِكَ احْتَسَبْتَ بِهَا مِنَ الزَّكَاةِ يَا عُثْمَانُ لَا تَرُدَّهُ فَإِنَّ رَدَّهُ عِنْدَ اللَّهِ عَظِيمٌ يَا عُثْمَانُ إِنَّكَ لَوْ عَلِمْتَ مَا مَنْزِلَةُ الْمُؤْمِنِ مِنْ رَبِّهِ مَا تَوَانَيْتَ فِي حَاجَتِهِ وَ مَنْ أَدْخَلَ عَلَى مُؤْمِنٍ سُرُوراً فَقَدْ أَدْخَلَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ قَضَاءُ حَاجَةِ الْمُؤْمِنِ يَدْفَعُ الْجُنُونَ وَ الْجُذَامَ وَ الْبَرَصَ .

So Abu Abdullah^-asws said to him: ‘The loan, with us^-asws is with eighteen (Rewards) and the charity is with ten, and what is that upon you when you are as you are saying, ‘affluent’? Give it to him. So when it would be the time of your Zakāt, count it to be from the Zakāt. O Usman! Do not repel him, for the repelling is grievous in the Presence of Allah^-azwj. O Usman! You, if you were to know what is the status of the Believer from his Lord^-azwj, you will not slacken with regards to his need; and the one who enters the joy upon a Believer, so he has entered it upon Rasool-Allah^-saww; and the fulfilment of a need of the Believer repels the insanity, and the leprosy, and the vitiligo’.[26]

Loan to a Momin (believer) is to be treated as Zakāt:

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ إِبْرَاهِيمَ بْنِ السِّنْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَرْضُ الْمُؤْمِنِ غَنِيمَةٌ وَ تَعْجِيلُ خَيْرٍ إِنْ أَيْسَرَ أَدَّاهُ وَ إِنْ مَاتَ احْتُسِبَ مِنَ الزَّكَاةِ .

Sahl Bin Ziyad, from Muhammad Bin Abdul Hameed, from Ibrahim Bin Al Sandy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A loan to the Believer is a booty, and haste is better. If he is affluent, he would pay it back, but if he were to die, you can count it as being from the Zakāt’.[27]

How to Distribute Zakāt?

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ قَالَ الْفَقِيرُ الَّذِي لَا يَسْأَلُ النَّاسَ وَ الْمِسْكِينُ أَجْهَدُ مِنْهُ وَ الْبَائِسُ أَجْهَدُهُمْ فَكُلُّ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْكَ فَإِعْلَانُهُ أَفْضَلُ مِنْ إِسْرَارِهِ وَ كُلُّ مَا كَانَ تَطَوُّعاً فَإِسْرَارُهُ أَفْضَلُ مِنْ إِعْلَانِهِ وَ لَوْ أَنَّ رَجُلًا يَحْمِلُ زَكَاةَ مَالِهِ عَلَى عَاتِقِهِ فَقَسَمَهَا عَلَانِيَةً كَانَ ذَلِكَ حَسَناً جَمِيلًا .

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

‘I said to Abu Abdullah^-asws, ‘(What about) the Words of Allah^-azwj Mighty and Majestic [9:60] But rather, the charities are only for the poor and the needy?’ He^-asws said: ‘The ‘poor’ is the one who does not ask the people, and the needy is even more straitened than him, and the wretch is even more straitened than them. Thus, everything what Allah^-azwj Mighty and Majestic has Imposed upon you, so its public (giving) is superior than its secretive (giving), and everything what was voluntary, so its secretive (giving) is superior than its publicly (giving), and even if a man were to carry the Zakāt of his wealth upon his shoulders and distribute it publicly, that would be good, beautiful’.[28]

How to Prioritise the Zakāt Eligible(s)?

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عُتَيْبَةَ بْنِ عَبْدِ اللَّهِ بْنِ عَجْلَانَ السَّكُونِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنِّي رُبَّمَا قَسَمْتُ الشَّيْ‏ءَ بَيْنَ أَصْحَابِي أَصِلُهُمْ بِهِ فَكَيْفَ أُعْطِيهِمْ فَقَالَ أَعْطِهِمْ عَلَى الْهِجْرَةِ فِي الدِّينِ وَ الْعَقْلِ وَ الْفِقْهِ .

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’far^-asws, ‘Sometimes I distribute something between my companions to maintain good relations by it. So how should I be giving to them?’ So he^-asws said: ‘Give to them upon the emigration in the Religion (towards Al-Wilayah), and the intellect, and the understanding’.[29]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الزَّكَاةِ أَ يُفَضَّلُ بَعْضُ مَنْ يُعْطَى مِمَّنْ لَا يَسْأَلُ عَلَى غَيْرِهِ قَالَ نَعَمْ يُفَضَّلُ الَّذِي لَا يَسْأَلُ عَلَى الَّذِي يَسْأَلُ .

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

‘I asked Abu Al-Hassan^-asws about the Zakāt, ‘Can I prefer some whom I give to from the ones who do not ask, over the others?’ He^-asws said: ‘Yes, you can prefer those who do not ask over those who do ask’.[30]

Zakāt is Payable on What?

The items on which Zakāt is payable is extremely complicated but we will try to explain it through the traditions of Masomeen^-asws:

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنِ الرَّجُلِ يَكُونُ لَهُ الْوُلْدُ فَيَغِيبُ بَعْضُ وُلْدِهِ فَلَا يَدْرِي أَيْنَ هُوَ وَ مَاتَ الرَّجُلُ فَكَيْفَ يُصْنَعُ بِمِيرَاثِ الْغَائِبِ مِنْ أَبِيهِ

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

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

قَالَ يُعْزَلُ حَتَّى يَجِي‏ءَ قُلْتُ فَعَلَى مَالِهِ زَكَاةٌ فَقَالَ لَا حَتَّى يَجِي‏ءَ قُلْتُ فَإِذَا هُوَ جَاءَ أَ يُزَكِّيهِ فَقَالَ لَا حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ فِي يَدِهِ .

He^-asws said: ‘It would be isolated until he comes over’. I said, ‘So, upon his wealth would be the Zakāt?’ So he^-asws said: ‘No, until he comes over’. I said, ‘So when he does come over he would purify (pay Zakāt)?’ So he^-asws said: ‘No, until a year passes by over it, being it in his hand’.[31]

وَ بِهَذَا الْإِسْنَادِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُفِيدُ الْمَالَ قَالَ لَا يُزَكِّيهِ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ .

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

‘I asked Abu Abdullah^-asws about the man who benefits the wealth, said: ‘He would not purify it (pay Zakāt) until a year passes by over it’.[32]

عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) رَجُلٌ كَانَ عِنْدَهُ مِائَتَا دِرْهَمٍ غَيْرَ دِرْهَمٍ أَحَدَ عَشَرَ شَهْراً ثُمَّ أَصَابَ دِرْهَماً بَعْدَ ذَلِكَ فِي الشَّهْرِ الثَّانِي عَشَرَ فَكَمَلَتْ عِنْدَهُ مِائَتَا دِرْهَمٍ أَ عَلَيْهِ زَكَاتُهَا قَالَ لَا حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ وَ هِيَ مِائَتَا دِرْهَمٍ فَإِنْ كَانَتْ مِائَةً وَ خَمْسِينَ دِرْهَماً فَأَصَابَ خَمْسِينَ بَعْدَ أَنْ يَمْضِيَ شَهْرٌ فَلَا زَكَاةَ عَلَيْهِ حَتَّى يَحُولَ عَلَى الْمِائَتَيْنِ الْحَوْلُ قُلْتُ فَإِنْ كَانَتْ عِنْدَهُ مِائَتَا دِرْهَمٍ غَيْرَ دِرْهَمٍ فَمَضَى عَلَيْهَا أَيَّامٌ قَبْلَ أَنْ يَنْقَضِيَ الشَّهْرُ ثُمَّ أَصَابَ دِرْهَماً فَأَتَى عَلَى الدَّرَاهِمِ مَعَ الدِّرْهَمِ حَوْلٌ أَ عَلَيْهِ زَكَاةٌ قَالَ نَعَمْ وَ إِنْ لَمْ يَمْضِ عَلَيْهَا جَمِيعاً الْحَوْلُ فَلَا شَيْ‏ءَ عَلَيْهِ فِيهَا

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

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

قَالَ وَ قَالَ زُرَارَةُ وَ مُحَمَّدُ بْنُ مُسْلِمٍ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيُّمَا رَجُلٍ كَانَ لَهُ مَالٌ وَ حَالَ عَلَيْهِ الْحَوْلُ فَإِنَّهُ يُزَكِّيهِ قُلْتُ لَهُ فَإِنْ هُوَ وَهَبَهُ قَبْلَ حَلِّهِ بِشَهْرٍ أَوْ بِيَوْمٍ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ أَبَداً

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

قَالَ وَ قَالَ زُرَارَةُ عَنْهُ ( عليه السلام ) أَنَّهُ قَالَ إِنَّمَا هَذَا بِمَنْزِلَةِ رَجُلٍ أَفْطَرَ فِي شَهْرِ رَمَضَانَ يَوْماً فِي إِقَامَتِهِ ثُمَّ خَرَجَ فِي آخِرِ النَّهَارِ فِي سَفَرٍ فَأَرَادَ بِسَفَرِهِ ذَلِكَ إِبْطَالَ الْكَفَّارَةِ الَّتِي وَجَبَتْ عَلَيْهِ

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

وَ قَالَ إِنَّهُ حِينَ رَأَى الْهِلَالَ الثَّانِيَ عَشَرَ وَجَبَتْ عَلَيْهِ الزَّكَاةُ وَ لَكِنَّهُ لَوْ كَانَ وَهَبَهَا قَبْلَ ذَلِكَ لَجَازَ وَ لَمْ يَكُنْ عَلَيْهِ شَيْ‏ءٌ بِمَنْزِلَةِ مَنْ خَرَجَ ثُمَّ أَفْطَرَ إِنَّمَا لَا يَمْنَعُ مَا حَالَ عَلَيْهِ فَأَمَّا مَا لَمْ يَحُلْ فَلَهُ مَنْعُهُ وَ لَا يَحِلُّ لَهُ مَنْعُ مَالِ غَيْرِهِ فِيمَا قَدْ حَلَّ عَلَيْهِ

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

قَالَ زُرَارَةُ وَ قُلْتُ لَهُ رَجُلٌ كَانَتْ لَهُ مِائَتَا دِرْهَمٍ فَوَهَبَهَا لِبَعْضِ إِخْوَانِهِ أَوْ وُلْدِهِ أَوْ أَهْلِهِ فِرَاراً بِهَا مِنَ الزَّكَاةِ فَعَلَ ذَلِكَ قَبْلَ حَلِّهَا بِشَهْرٍ فَقَالَ إِذَا دَخَلَ الشَّهْرُ الثَّانِيَ عَشَرَ فَقَدْ حَالَ عَلَيْهَا الْحَوْلُ وَ وَجَبَتْ عَلَيْهِ فِيهَا الزَّكَاةُ قُلْتُ لَهُ فَإِنْ أَحْدَثَ فِيهَا قَبْلَ الْحَوْلِ قَالَ جَائِزٌ ذَلِكَ لَهُ قُلْتُ إِنَّهُ فَرَّ بِهَا مِنَ الزَّكَاةِ قَالَ مَا أَدْخَلَ عَلَى نَفْسِهِ أَعْظَمُ مِمَّا مَنَعَ مِنْ زَكَاتِهَا

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

فَقُلْتُ لَهُ إِنَّهُ يَقْدِرُ عَلَيْهَا قَالَ فَقَالَ وَ مَا عِلْمُهُ أَنَّهُ يَقْدِرُ عَلَيْهَا وَ قَدْ خَرَجَتْ مِنْ مِلْكِهِ قُلْتُ فَإِنَّهُ دَفَعَهَا إِلَيْهِ عَلَى شَرْطٍ فَقَالَ إِنَّهُ إِذَا سَمَّاهَا هِبَةً جَازَتِ الْهِبَةُ وَ سَقَطَ الشَّرْطُ وَ ضَمِنَ الزَّكَاةَ قُلْتُ لَهُ وَ كَيْفَ يَسْقُطُ الشَّرْطُ وَ تَمْضِي الْهِبَةُ وَ يَضْمَنُ الزَّكَاةَ فَقَالَ هَذَا شَرْطٌ فَاسِدٌ وَ الْهِبَةُ الْمَضْمُونَةُ مَاضِيَةٌ وَ الزَّكَاةُ لَهُ لَازِمَةٌ عُقُوبَةً لَهُ

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

ثُمَّ قَالَ إِنَّمَا ذَلِكَ لَهُ إِذَا اشْتَرَى بِهَا دَاراً أَوْ أَرْضاً أَوْ مَتَاعاً

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

ثُمَّ قَالَ زُرَارَةُ قُلْتُ لَهُ إِنَّ أَبَاكَ قَالَ لِي مَنْ فَرَّ بِهَا مِنَ الزَّكَاةِ فَعَلَيْهِ أَنْ يُؤَدِّيَهَا قَالَ صَدَقَ أَبِي عَلَيْهِ أَنْ يُؤَدِّيَ مَا وَجَبَ عَلَيْهِ وَ مَا لَمْ يَجِبْ عَلَيْهِ فَلَا شَيْ‏ءَ عَلَيْهِ فِيهِ

Then Zurara said, ‘I said to him^-asws, ‘Your^-asws father^-asws said to me: ‘The one who flees from the Zakāt by it, so upon him is that he pays it’. He^-asws said: ‘My^-asws father^-asws spoke the truth, that he should pay whatever is Obligated upon him, and whatever is not Obligated upon him, so there is nothing upon him with regards to it’.

ثُمَّ قَالَ أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا أُغْمِيَ عَلَيْهِ يَوْماً ثُمَّ مَاتَ فَذَهَبَتْ صَلَاتُهُ أَ كَانَ عَلَيْهِ وَ قَدْ مَاتَ أَنْ يُؤَدِّيَهَا قُلْتُ لَا إِلَّا أَنْ يَكُونَ أَفَاقَ مِنْ يَوْمِهِ

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

ثُمَّ قَالَ لَوْ أَنَّ رَجُلًا مَرِضَ فِي شَهْرِ رَمَضَانَ ثُمَّ مَاتَ فِيهِ أَ كَانَ يُصَامُ عَنْهُ قُلْتُ لَا قَالَ فَكَذَلِكَ الرَّجُلُ لَا يُؤَدِّي عَنْ مَالِهِ إِلَّا مَا حَالَ عَلَيْهِ الْحَوْلُ .

Then he^-asws said: ‘If a man was sick during a Month of Ramazan, then dies during it, would Fasting be done on his behalf?’ I said, ‘No’. He^-asws said: ‘So similar to that is the man who does not pay from his wealth except what a year has passed over it’.[33]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ وَرِثَ مَالًا وَ الرَّجُلُ غَائِبٌ هَلْ عَلَيْهِ زَكَاةٌ قَالَ لَا حَتَّى يَقْدَمَ قُلْتُ أَ يُزَكِّيهِ حِينَ يَقْدَمُ قَالَ لَا حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ وَ هُوَ عِنْدَهُ .

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

(It has been narrated) from Abu Ibrahim^-asws (7^th Imam^-asws), said, ‘I asked him^-asws about a man who inherited some wealth, and the man was absent, ‘Would there be Zakāt upon him?’ He^-asws said: ‘No, until he comes back’. I said, ‘Would he purify when he comes back?’ He^-asws said: ‘No, until a year has passed over it and it is in his possession’.[34]

حَرِيزٌ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ وَ قَالَ كُلُّ مَا كِيلَ بِالصَّاعِ فَبَلَغَ الْأَوْسَاقَ فَعَلَيْهِ الزَّكَاةُ وَ قَالَ جَعَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الصَّدَقَةَ فِي كُلِّ شَيْ‏ءٍ أَنْبَتَتِ الْأَرْضُ إِلَّا مَا كَانَ فِي الْخُضَرِ وَ الْبُقُولِ وَ كُلَّ شَيْ‏ءٍ يَفْسُدُ مِنْ يَوْمِهِ .

Hareyz, from Zurara,

(It has been narrated) from Abu Abdullah^-asws, similar to it, and he^-asws said: ‘Everything which weighs up to a Sa’a (unit of measurement), so it reaches the Awsaaq (unit of weight), so upon it is the Zakāt’. And he^-asws said: ‘Rasool-Allah^-saww made the charity to be in everything which the earth grows, except whatever was green, and the vegetables, and everything which spoils in a day’.[35]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ النَّخَّاسِ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ إِنِّي رَجُلٌ صَائِغٌ أَعْمَلُ بِيَدِي وَ إِنَّهُ يَجْتَمِعُ عِنْدِيَ الْخَمْسَةُ وَ الْعَشَرَةُ فَفِيهَا زَكَاةٌ فَقَالَ إِذَا اجْتَمَعَ مِائَتَا دِرْهَمٍ فَحَالَ عَلَيْهَا الْحَوْلُ فَإِنَّ عَلَيْهَا الزَّكَاةَ .

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

‘A man asked Abu Abdullah^-asws, so he said, ‘I am a goldsmith man working with my hands, and there gathers in my possession, the five and the ten (items manufactured). So is there Zakāt regarding it?’ So he^-asws said: ‘When there gathers two hundred Dirhams[36], and the year passes by over it, so upon it would be the Zakāt’.[37]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ وَ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا لَيْسَ فِيمَا دُونَ الْعِشْرِينَ مِثْقَالًا مِنَ الذَّهَبِ شَيْ‏ءٌ فَإِذَا كَمَلَتْ عِشْرِينَ مِثْقَالًا فَفِيهَا نِصْفُ مِثْقَالٍ إِلَى أَرْبَعَةٍ وَ عِشْرِينَ فَإِذَا كَمَلَتْ أَرْبَعَةً وَ عِشْرِينَ فَفِيهَا ثَلَاثَةُ أَخْمَاسِ دِينَارٍ إِلَى ثَمَانِيَةٍ وَ عِشْرِينَ فَعَلَى هَذَا الْحِسَابِ كُلَّمَا زَادَ أَرْبَعَةً .

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

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws both having said: ‘There is nothing (payable) in what is less than twenty Misqaals of gold. So when twenty Misqaals are complete, so half a Misqaal (is payable as Zakāt) up to twenty four Misqaals. So when twenty four Misqaals are complete, so there would be three-fifths of a Dinar (payable) up to twenty eight (Misqaals). Thus it would be upon this accounting, every time it increases by four’. (1 Misqaal – 4.25 grams).[38]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ اشْتَرَى مَتَاعاً وَ كَسَدَ عَلَيْهِ وَ قَدْ كَانَ زَكَّى مَالَهُ قَبْلَ أَنْ يَشْتَرِيَ الْمَتَاعَ مَتَى يُزَكِّيهِ فَقَالَ إِنْ كَانَ أَمْسَكَ مَتَاعَهُ يَبْتَغِي بِهِ رَأْسَ مَالِهِ فَلَيْسَ عَلَيْهِ زَكَاةٌ وَ إِنْ كَانَ حَبَسَهُ بَعْدَ مَا يَجِدُ رَأْسَ مَالِهِ فَعَلَيْهِ الزَّكَاةُ بَعْدَ مَا أَمْسَكَهُ بَعْدَ رَأْسِ الْمَالِ

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

‘I asked Abu Abdullah^-asws about a man who buys goods and they become un-saleable upon him, and he had already purified (paid Zakāt on) his wealth before he bought the goods. When should he purify it (pay Zakāt)’. So he^-asws said: ‘If he withholds his goods seeking by it his capital wealth so there would be no Zakāt upon it; but if it was so that he withholds it after finding (recovering) the capital of his wealth, so upon him is the Zakāt after having withheld it after (the recovery) of the capital wealth’.

قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُوضَعُ عِنْدَهُ الْأَمْوَالُ يَعْمَلُ بِهَا فَقَالَ إِذَا حَالَ الْحَوْلُ فَلْيُزَكِّهَا .

He (the narrator) said, ‘And I asked him^-asws about the man who has deposits of wealth with him to work with these. So he^-asws said: ‘When the year passes by, so let him purify (pay Zakāt)’.[39]

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

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Al Aala Bin Razeyn, from Muhammad Bin Muslim,

‘He^-asws said: ‘Every wealth worked with, so upon you is the Zakāt with regards to it, when the year passes by over it’.

قَالَ يُونُسُ تَفْسِيرُ ذَلِكَ أَنَّهُ كُلُّ مَا عُمِلَ لِلتِّجَارَةِ مِنْ حَيَوَانٍ وَ غَيْرِهِ فَعَلَيْهِ فِيهِ الزَّكَاة.

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 the Zakāt with regards to it’.[40]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي إِبْرَاهِيمَ ( عليه السلام ) الرَّجُلُ يَشْتَرِي الْوَصِيفَةَ يُثَبِّتُهَا عِنْدَهُ لِتَزِيدَ وَ هُوَ يُرِيدُ بَيْعَهَا أَ عَلَى ثَمَنِهَا زَكَاةٌ قَالَ لَا حَتَّى يَبِيعَهَا قُلْتُ فَإِذَا بَاعَهَا يُزَكِّي ثَمَنَهَا قَالَ لَا حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ وَ هُوَ 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 Ibrahim^-asws (7^th Imam^-asws), ‘The man buys the maid to be kept with him in order to increase (her value), and he intends to sell her. Is there Zakāt upon her price?’ He^-asws said: ‘No, until he does sell her’. I said, ‘So when he does sell her, he should purify (pay Zakāt) on her price?’ He^-asws said: ‘No, until the year passes by over it, and it (the price) is (still) in his hands’.[41]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ قَالَ سَأَلَهُ سَعِيدٌ الْأَعْرَجُ وَ أَنَا أَسْمَعُ فَقَالَ إِنَّا نَكْبِسُ الزَّيْتَ وَ السَّمْنَ نَطْلُبُ بِهِ التِّجَارَةَ فَرُبَّمَا مَكَثَ عِنْدَنَا السَّنَةَ وَ السَّنَتَيْنِ هَلْ عَلَيْهِ زَكَاةٌ قَالَ فَقَالَ إِنْ كُنْتَ تَرْبَحُ فِيهِ شَيْئاً أَوْ تَجِدُ رَأْسَ مَالِكَ فَعَلَيْكَ زَكَاتُهُ وَ إِنْ كُنْتَ إِنَّمَا تَرَبَّصُ بِهِ لِأَنَّكَ لَا تَجِدُ إِلَّا وَضِيعَةً فَلَيْسَ عَلَيْكَ زَكَاتُهُ حَتَّى 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,

‘Saeed Al-A’araj asked him^-asws 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 there Zakāt upon it?’ So he^-asws 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 its Zakāt; but if you, rather, were waiting with it because you cannot find except for a loss, so there is no Zakāt upon you until it becomes either gold or silver. So when it does become gold or silver, then purify it (pay Zakāt) for the year in which you traded in’.[42]

Is Zakāt Payable on Animals?

حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) هَلْ فِي الْبِغَالِ شَيْ‏ءٌ فَقَالَ لَا فَقُلْتُ فَكَيْفَ صَارَ عَلَى الْخَيْلِ وَ لَمْ يَصِرْ عَلَى الْبِغَالِ فَقَالَ لِأَنَّ الْبِغَالَ لَا تَلْقَحُ وَ الْخَيْلُ الْإِنَاثُ يُنْتَجْنَ وَ لَيْسَ عَلَى الْخَيْلِ الذُّكُورِ شَيْ‏ءٌ

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

‘I said to Abu Abdullah^-asws, ‘Is there anything upon the mules?’ So he^-asws 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 he^-asws said: ‘Because the mules do not reproduce, and the cavalry female horses do, and there is nothing upon the male cavalry horses’.

قَالَ فَقُلْتُ فَمَا فِي الْحَمِيرِ فَقَالَ لَيْسَ فِيهَا شَيْ‏ءٌ قَالَ قُلْتُ هَلْ عَلَى الْفَرَسِ أَوِ الْبَعِيرِ يَكُونُ لِلرَّجُلِ يَرْكَبُهُمَا شَيْ‏ءٌ فَقَالَ لَا لَيْسَ عَلَى مَا يُعْلَفُ شَيْ‏ءٌ إِنَّمَا الصَّدَقَةُ عَلَى السَّائِمَةِ الْمُرْسَلَةِ فِي مَرْجِهَا عَامَهَا الَّذِي يَقْتَنِيهَا فِيهِ الرَّجُلُ فَأَمَّا مَا سِوَى ذَلِكَ فَلَيْسَ فِيهِ شَيْ‏ءٌ .

He (the narrator) said, ‘So I said, ‘So what is regarding the donkeys?’ So he^-asws 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 he^-asws 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’.[43]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ وَضَعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الزَّكَاةَ عَلَى تِسْعَةِ أَشْيَاءَ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ وَ الذَّهَبِ وَ الْفِضَّةِ وَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ عَفَا عَمَّا سِوَى ذَلِكَ

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

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

قَالَ يُونُسُ مَعْنَى قَوْلِهِ إِنَّ الزَّكَاةَ فِي تِسْعَةِ أَشْيَاءَ وَ عَفَا عَمَّا سِوَى ذَلِكَ إِنَّمَا كَانَ ذَلِكَ فِي أَوَّلِ النُّبُوَّةِ كَمَا كَانَتِ الصَّلَاةُ رَكْعَتَيْنِ ثُمَّ زَادَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِيهَا سَبْعَ رَكَعَاتٍ وَ كَذَلِكَ الزَّكَاةُ وَضَعَهَا وَ سَنَّهَا فِي أَوَّلِ نُبُوَّتِهِ عَلَى تِسْعَةِ أَشْيَاءَ ثُمَّ وَضَعَهَا عَلَى جَمِيعِ الْحُبُوبِ .

Yunus (the narrator) said, ‘The meaning of his^-asws words that the Zakāt is regarding nine things and excused from whatever is besides that, rather, that was during the beginning of the Prophet-hood, just as the Salāt used to be two Cycles, then Rasool-Allah^-saww increased in it by seven Cycles, and similar to that is the Zakāt. He^-saww placed it and made it to be a Sunnah in the beginning of his^-saww Prophet-hood, upon nine things, then he^-saww placed it upon the entirety of the grains’.[44]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ فِي كُلِّ مِائَتَيْ دِرْهَمٍ خَمْسَةُ دَرَاهِمَ مِنَ الْفِضَّةِ وَ إِنْ نَقَصَ فَلَيْسَ عَلَيْكَ زَكَاةٌ وَ مِنَ الذَّهَبِ مِنْ كُلِّ عِشْرِينَ دِينَاراً نِصْفُ دِينَارٍ وَ إِنْ نَقَصَ فَلَيْسَ عَلَيْكَ شَيْ‏ءٌ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘With regards to every two hundred Dirhams there are five Dirhams from silver, and if it is deficient, so there is no Zakāt upon you; and from the gold, from every twenty Dinars, half a Dinar, and if it is deficient, so there is nothing upon you’.[45]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ النَّخَّاسِ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ إِنِّي رَجُلٌ صَائِغٌ أَعْمَلُ بِيَدِي وَ إِنَّهُ يَجْتَمِعُ عِنْدِيَ الْخَمْسَةُ وَ الْعَشَرَةُ فَفِيهَا زَكَاةٌ فَقَالَ إِذَا اجْتَمَعَ مِائَتَا دِرْهَمٍ فَحَالَ عَلَيْهَا الْحَوْلُ فَإِنَّ عَلَيْهَا الزَّكَاةَ .

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

‘A man asked Abu Abdullah^-asws, so he said, ‘I am a goldsmith man working with my hands, and there gathers in my possession, the five and the ten (items manufactured). So is there Zakāt regarding it?’ So he^-asws said: ‘When there gathers two hundred Dirhams, and the year passes by over it, so upon it would be the Zakāt’.[46]

Is Zakāt Payable on Gold/Silver Ornaments?

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْحُلِيِّ فِيهِ زَكَاةٌ قَالَ لَا .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the ornaments, ‘Is there Zakāt regarding it?’ He^-asws said: ‘No’.[47]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ سَأَلَهُ بَعْضُهُمْ عَنِ الْحُلِيِّ فِيهِ زَكَاةٌ فَقَالَ لَا وَ لَوْ بَلَغَ مِائَةَ أَلْفٍ .

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

‘I heard Abu Abdullah^-asws and one of them have asked him^-asws about the ornaments whether there is Zakāt regarding it. So he^-asws said: ‘No, and even if it (value) were to reached one hundred thousand’.[48]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ بُكَيْرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَيْسَ فِي الْجَوْهَرِ وَ أَشْبَاهِهِ زَكَاةٌ وَ إِنْ كَثُرَ .

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘There is not Zakāt upon the jewels and it’s like, and even if these were a lot’.[49]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّ أَخِي يُوسُفَ وُلِّيَ لِهَؤُلَاءِ الْقَوْمِ أَعْمَالًا أَصَابَ فِيهَا أَمْوَالًا كَثِيرَةً وَ إِنَّهُ جَعَلَ تِلْكَ الْأَمْوَالَ حُلِيّاً أَرَادَ أَنْ يَفِرَّ بِهَا مِنَ الزَّكَاةِ أَ عَلَيْهِ الزَّكَاةُ قَالَ لَيْسَ عَلَى الْحُلِيِّ زَكَاةٌ وَ مَا أَدْخَلَ عَلَى نَفْسِهِ مِنَ النُّقْصَانِ فِي وَضْعِهِ وَ مَنْعِهِ نَفْسَهُ فَضْلُهُ أَكْثَرُ مِمَّا يَخَافُ مِنَ الزَّكَاةِ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘My brother Yusuf is a custodian for these people, an office bearer, He attained a lot of wealth in it, and he made that wealth into ornaments, intending to flee from the Zakāt. Is there Zakāt upon it?’ He^-asws said: ‘There is no Zakāt upon the ornaments, and whatever he entered upon himself from the loss is his wasting it, and preventing himself of its merit is more than what he fears from the Zakāt’.[50]

Zakāt on Valuables of Orphans, Children and Mentally Retarded?

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) هَلْ عَلَى مَالِ الْيَتِيمِ زَكَاةٌ قَالَ لَا إِلَّا 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 Abdullah^-asws, ‘Is there Zakāt upon the wealth of the orphans?’ He^-asws said: ‘No, unless if one were to trade with it, or work with it’.[51]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ أَرْسَلْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ لِي إِخْوَةً صِغَاراً فَمَتَى تَجِبُ عَلَى 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 Abdullah^-asws that there are young brothers for me, so when would the Zakāt be Obligated upon their wealth?’ He^-asws said: ‘When the Salāt is Obligated upon them, the Zakāt would (also) be Obligated’. I said, ‘So what about the ones whom the Salāt is not Obligated upon?’ He^-asws said: ‘When you trade with it, so purify it (pay Zakāt)’.[52]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) امْرَأَةٌ مِنْ أَهْلِنَا مُخْتَلِطَةٌ أَ عَلَيْهَا زَكَاةٌ فَقَالَ إِنْ كَانَ عُمِلَ بِهِ فَعَلَيْهَا زَكَاةٌ وَ إِنْ لَمْ يُعْمَلْ بِهِ فَلَا .

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

‘I said to Abu Abdullah^-asws, ‘A woman of our family is mixed up (confused – not of right mind), ‘Is there Zakāt upon her?’ So he^-asws said: ‘if it was worked with, so upon her would be the Zakāt, but if it is no worked with, so no’.[53]

Zakāt is Payable on What Remain in Possession for a Year and in Certain Quantity!

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْخُضَرِ فِيهَا زَكَاةٌ وَ إِنْ بِيعَتْ بِالْمَالِ الْعَظِيمِ فَقَالَ لَا حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ .

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

(It has been narrated) from Abu Ja’far^-asws having been asked about the greenery whether there is Zakāt regarding it and if it is sold for a great wealth. So he^-asws said: ‘No, until there passes by a year upon it’.[54]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ عَلَى الْبُقُولِ وَ لَا عَلَى الْبِطِّيخِ وَ أَشْبَاهِهِ زَكَاةٌ إِلَّا مَا اجْتَمَعَ عِنْدَكَ مِنْ غَلَّتِهِ فَبَقِيَ عِنْدَكَ سَنَةً .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is neither Zakāt upon the beans nor upon the melons and it’s similar, except whatever gathers with you from the produce, and it remains with you for a year’.[55]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا فِي الْخُضَرِ قَالَ وَ مَا هِيَ قُلْتُ الْقَضْبُ وَ الْبِطِّيخُ وَ مِثْلُهُ مِنَ الْخُضَرِ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ إِلَّا أَنْ يُبَاعَ مِثْلُهُ بِمَالٍ وَ يَحُولَ عَلَيْهِ الْحَوْلُ فَفِيهِ الصَّدَقَةُ

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

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

وَ عَنِ الْغَضَاةِ مِنَ الْفِرْسِكِ وَ أَشْبَاهِهِ فِيهِ زَكَاةٌ قَالَ لَا قُلْتُ فَثَمَنُهُ قَالَ مَا حَالَ عَلَيْهِ الْحَوْلُ مِنْ ثَمَنِهِ فَزَكِّهِ .

And about the edibles from the plums and what resembles it, ‘Is there Zakāt regarding it?’ He^-asws said: ‘No’. I said, ‘So (what about) its price?’ He^-asws said: ‘Whatever a year passes by over it, from its price, so purify it (pay Zakāt)’.[56]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ بْنِ مُوسَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَغِيبُ عَنْهُ مَالُهُ خَمْسَ سِنِينَ ثُمَّ يَأْتِيهِ فَلَا يُرَدُّ رَأْسُ الْمَالِ كَمْ يُزَكِّيهِ قَالَ سَنَةً وَاحِدَةً .

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

‘I asked Abu Abdullah^-asws about the man whose wealth was hidden from him for five years, then it came to him, so he did not reject the capital wealth. How much should he purify (pay Zakāt on)?’ He^-asws said: ‘One year’.[57]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) وَ ضُرَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا قَالَا أَيُّمَا رَجُلٍ كَانَ لَهُ مَالٌ مَوْضُوعٌ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ فَإِنَّهُ يُزَكِّيهِ وَ إِنْ كَانَ عَلَيْهِ مِنَ الدَّيْنِ مِثْلُهُ وَ أَكْثَرُ مِنْهُ فَلْيُزَكِّ مَا فِي يَدِهِ .

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

(It has been narrated) from Abu Ja’far^-asws, and Zureys from Abu Abdullah^-asws, both having said: ‘Whichever man who has wealth placed for him until a year passes by over it, so he would be purifying it (paying Zakāt); and even though there may be debts upon him of the likes of it, and more than it. So let him purify (pay Zakāt) on what is in his hands’.[58]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ كَانَ عِنْدَكَ وَدِيعَةٌ تُحَرِّكُهَا فَعَلَيْكَ الزَّكَاةُ فَإِنْ لَمْ تُحَرِّكْهَا فَلَيْسَ عَلَيْكَ شَيْ‏ءٌ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘If there was a deposit with you and you move (use) it, so upon you would be the Zakāt. But if you do not move (use) it, so there would be nothing upon you’.[59]

How to Determine When to Pay Zakāt?

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ خَالِدِ بْنِ الْحَجَّاجِ الْكَرْخِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الزَّكَاةِ فَقَالَ انْظُرْ شَهْراً مِنَ السَّنَةِ فَانْوِ أَنْ تُؤَدِّيَ زَكَاتَكَ فِيهِ فَإِذَا دَخَلَ ذَلِكَ الشَّهْرُ فَانْظُرْ مَا نَضَّ يَعْنِي مَا حَصَلَ فِي يَدِكَ مِنْ مَالِكَ فَزَكِّهِ فَإِذَا حَالَ الْحَوْلُ مِنَ الشَّهْرِ الَّذِي زَكَّيْتَ فِيهِ فَاسْتَقْبِلْ بِمِثْلِ مَا صَنَعْتَ لَيْسَ عَلَيْكَ أَكْثَرُ مِنْهُ .

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

‘I asked Abu Abdullah^-asws about the Zakāt, so he^-asws said: ‘Look at a month from the year and intend that you would be paying your Zakāt during it. So when that month comes up, so look at what is in your hands from your wealth, and purify it (pay Zakāt). So when the year passes by from the month in which you purified (paid Zakāt), so face it with the likes of what you did. There is nothing more upon you than it’.[60]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) زَكَاتِي تَحِلُّ عَلَيَّ فِي شَهْرٍ أَ يَصْلُحُ لِي أَنْ أَحْبِسَ مِنْهَا شَيْئاً مَخَافَةَ أَنْ يَجِيئَنِي مَنْ يَسْأَلُنِي فَقَالَ إِذَا حَالَ الْحَوْلُ فَأَخْرِجْهَا مِنْ مَالِكَ لَا تَخْلُطْهَا بِشَيْ‏ءٍ ثُمَّ أَعْطِهَا كَيْفَ شِئْتَ

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

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

قَالَ قُلْتُ فَإِنْ أَنَا كَتَبْتُهَا وَ أَثْبَتُّهَا يَسْتَقِيمُ لِي قَالَ لَا يَضُرُّكَ .

He (the narrator) said, ‘I said, ‘Supposing I write it out and affirm it to be correct for me?’ He^-asws said: ‘It would not harm you’.[61]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَكُونُ عِنْدَهُ الْمَالُ أَ يُزَكِّيهِ إِذَا مَضَى نِصْفُ السَّنَةِ قَالَ لَا وَ لَكِنْ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ وَ يَحِلَّ عَلَيْهِ إِنَّهُ لَيْسَ لِأَحَدٍ أَنْ يُصَلِّيَ صَلَاةً إِلَّا لِوَقْتِهَا وَ كَذَلِكَ الزَّكَاةُ وَ لَا يَصُومُ أَحَدٌ شَهْرَ رَمَضَانَ إِلَّا فِي شَهْرِهِ إِلَّا قَضَاءً وَ كُلُّ فَرِيضَةٍ إِنَّمَا تُؤَدَّى إِذَا حَلَّتْ .

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

‘I said to Abu Abdullah^-asws, ‘The man happens to have some wealth in his possession, can he purify it (pay Zakāt) when half the year passes by?’ He^-asws said: ‘No, but until the year passes by over it, and it becomes due upon him. It is not for anyone that he prays Salāt except in its timing, and similar to that is the Zakāt; and no one can Fast for a Month of Ramazan except during its Month, except for paying back the outstanding Fast; and every Obligation, but rather, is rendered when due’.[62]’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ كَانَ لَهُ مَالٌ مَوْضُوعٌ حَتَّى إِذَا كَانَ قَرِيباً مِنْ رَأْسِ الْحَوْلِ أَنْفَقَهُ قَبْلَ أَنْ يَحُولَ عَلَيْهِ أَ عَلَيْهِ صَدَقَةٌ قَالَ لَا .

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

‘I asked Abu Abdullah^-asws about a man who had some wealth for him, deposited, until when it was the end of the year, he spends it before a year passes by over it. Is charity (Zakāt) upon him?’ He^-asws said: ‘No’.[63]

عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) رَجُلٌ كَانَ عِنْدَهُ مِائَتَا دِرْهَمٍ غَيْرَ دِرْهَمٍ أَحَدَ عَشَرَ شَهْراً ثُمَّ أَصَابَ دِرْهَماً بَعْدَ ذَلِكَ فِي الشَّهْرِ الثَّانِي عَشَرَ فَكَمَلَتْ عِنْدَهُ مِائَتَا دِرْهَمٍ أَ عَلَيْهِ زَكَاتُهَا قَالَ لَا حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ وَ هِيَ مِائَتَا دِرْهَمٍ فَإِنْ كَانَتْ مِائَةً وَ خَمْسِينَ دِرْهَماً فَأَصَابَ خَمْسِينَ بَعْدَ أَنْ يَمْضِيَ شَهْرٌ فَلَا زَكَاةَ عَلَيْهِ حَتَّى يَحُولَ عَلَى الْمِائَتَيْنِ الْحَوْلُ قُلْتُ فَإِنْ كَانَتْ عِنْدَهُ مِائَتَا دِرْهَمٍ غَيْرَ دِرْهَمٍ فَمَضَى عَلَيْهَا أَيَّامٌ قَبْلَ أَنْ يَنْقَضِيَ الشَّهْرُ ثُمَّ أَصَابَ دِرْهَماً فَأَتَى عَلَى الدَّرَاهِمِ مَعَ الدِّرْهَمِ حَوْلٌ أَ عَلَيْهِ زَكَاةٌ قَالَ نَعَمْ وَ إِنْ لَمْ يَمْضِ عَلَيْهَا جَمِيعاً الْحَوْلُ فَلَا شَيْ‏ءَ عَلَيْهِ فِيهَا

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

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

قَالَ وَ قَالَ زُرَارَةُ وَ مُحَمَّدُ بْنُ مُسْلِمٍ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيُّمَا رَجُلٍ كَانَ لَهُ مَالٌ وَ حَالَ عَلَيْهِ الْحَوْلُ فَإِنَّهُ يُزَكِّيهِ قُلْتُ لَهُ فَإِنْ هُوَ وَهَبَهُ قَبْلَ حَلِّهِ بِشَهْرٍ أَوْ بِيَوْمٍ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ أَبَداً

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

قَالَ وَ قَالَ زُرَارَةُ عَنْهُ ( عليه السلام ) أَنَّهُ قَالَ إِنَّمَا هَذَا بِمَنْزِلَةِ رَجُلٍ أَفْطَرَ فِي شَهْرِ رَمَضَانَ يَوْماً فِي إِقَامَتِهِ ثُمَّ خَرَجَ فِي آخِرِ النَّهَارِ فِي سَفَرٍ فَأَرَادَ بِسَفَرِهِ ذَلِكَ إِبْطَالَ الْكَفَّارَةِ الَّتِي وَجَبَتْ عَلَيْهِ

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

وَ قَالَ إِنَّهُ حِينَ رَأَى الْهِلَالَ الثَّانِيَ عَشَرَ وَجَبَتْ عَلَيْهِ الزَّكَاةُ وَ لَكِنَّهُ لَوْ كَانَ وَهَبَهَا قَبْلَ ذَلِكَ لَجَازَ وَ لَمْ يَكُنْ عَلَيْهِ شَيْ‏ءٌ بِمَنْزِلَةِ مَنْ خَرَجَ ثُمَّ أَفْطَرَ إِنَّمَا لَا يَمْنَعُ مَا حَالَ عَلَيْهِ فَأَمَّا مَا لَمْ يَحُلْ فَلَهُ مَنْعُهُ وَ لَا يَحِلُّ لَهُ مَنْعُ مَالِ غَيْرِهِ فِيمَا قَدْ حَلَّ عَلَيْهِ

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

قَالَ زُرَارَةُ وَ قُلْتُ لَهُ رَجُلٌ كَانَتْ لَهُ مِائَتَا دِرْهَمٍ فَوَهَبَهَا لِبَعْضِ إِخْوَانِهِ أَوْ وُلْدِهِ أَوْ أَهْلِهِ فِرَاراً بِهَا مِنَ الزَّكَاةِ فَعَلَ ذَلِكَ قَبْلَ حَلِّهَا بِشَهْرٍ فَقَالَ إِذَا دَخَلَ الشَّهْرُ الثَّانِيَ عَشَرَ فَقَدْ حَالَ عَلَيْهَا الْحَوْلُ وَ وَجَبَتْ عَلَيْهِ فِيهَا الزَّكَاةُ قُلْتُ لَهُ فَإِنْ أَحْدَثَ فِيهَا قَبْلَ الْحَوْلِ قَالَ جَائِزٌ ذَلِكَ لَهُ قُلْتُ إِنَّهُ فَرَّ بِهَا مِنَ الزَّكَاةِ قَالَ مَا أَدْخَلَ عَلَى نَفْسِهِ أَعْظَمُ مِمَّا مَنَعَ مِنْ زَكَاتِهَا

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

فَقُلْتُ لَهُ إِنَّهُ يَقْدِرُ عَلَيْهَا قَالَ فَقَالَ وَ مَا عِلْمُهُ أَنَّهُ يَقْدِرُ عَلَيْهَا وَ قَدْ خَرَجَتْ مِنْ مِلْكِهِ قُلْتُ فَإِنَّهُ دَفَعَهَا إِلَيْهِ عَلَى شَرْطٍ فَقَالَ إِنَّهُ إِذَا سَمَّاهَا هِبَةً جَازَتِ الْهِبَةُ وَ سَقَطَ الشَّرْطُ وَ ضَمِنَ الزَّكَاةَ قُلْتُ لَهُ وَ كَيْفَ يَسْقُطُ الشَّرْطُ وَ تَمْضِي الْهِبَةُ وَ يَضْمَنُ الزَّكَاةَ فَقَالَ هَذَا شَرْطٌ فَاسِدٌ وَ الْهِبَةُ الْمَضْمُونَةُ مَاضِيَةٌ وَ الزَّكَاةُ لَهُ لَازِمَةٌ عُقُوبَةً لَهُ

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

ثُمَّ قَالَ إِنَّمَا ذَلِكَ لَهُ إِذَا اشْتَرَى بِهَا دَاراً أَوْ أَرْضاً أَوْ مَتَاعاً

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

ثُمَّ قَالَ زُرَارَةُ قُلْتُ لَهُ إِنَّ أَبَاكَ قَالَ لِي مَنْ فَرَّ بِهَا مِنَ الزَّكَاةِ فَعَلَيْهِ أَنْ يُؤَدِّيَهَا قَالَ صَدَقَ أَبِي عَلَيْهِ أَنْ يُؤَدِّيَ مَا وَجَبَ عَلَيْهِ وَ مَا لَمْ يَجِبْ عَلَيْهِ فَلَا شَيْ‏ءَ عَلَيْهِ فِيهِ

Then Zurara said, ‘I said to him^-asws, ‘Your^-asws father^-asws said to me: ‘The one who flees from the Zakāt by it, so upon him is that he pays it’. He^-asws said: ‘My^-asws father^-asws spoke the truth, that he should pay whatever is Obligated upon him, and whatever is not Obligated upon him, so there is nothing upon him with regards to it’.

ثُمَّ قَالَ أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا أُغْمِيَ عَلَيْهِ يَوْماً ثُمَّ مَاتَ فَذَهَبَتْ صَلَاتُهُ أَ كَانَ عَلَيْهِ وَ قَدْ مَاتَ أَنْ يُؤَدِّيَهَا قُلْتُ لَا إِلَّا أَنْ يَكُونَ أَفَاقَ مِنْ يَوْمِهِ

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

ثُمَّ قَالَ لَوْ أَنَّ رَجُلًا مَرِضَ فِي شَهْرِ رَمَضَانَ ثُمَّ مَاتَ فِيهِ أَ كَانَ يُصَامُ عَنْهُ قُلْتُ لَا قَالَ فَكَذَلِكَ الرَّجُلُ لَا يُؤَدِّي عَنْ مَالِهِ إِلَّا مَا حَالَ عَلَيْهِ الْحَوْلُ .

Then he^-asws said: ‘If a man was sick during a Month of Ramazan, then dies during it, would Fasting be done on his behalf?’ I said, ‘No’. He^-asws said: ‘So similar to that is the man who does not pay from his wealth except what a year has passed over it’.[64]

What is the Minimum Amount of Zakāt to be given out to an individual?

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لَا يُعْطَى أَحَدٌ مِنَ الزَّكَاةِ أَقَلَّ مِنْ خَمْسَةِ دَرَاهِمَ وَ هُوَ أَقَلُّ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الزَّكَاةِ فِي أَمْوَالِ الْمُسْلِمِينَ فَلَا يُعْطُوا 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 Abdullah^-asws, said, ‘I heard him^-asws saying, ‘No one shall be given less than five Dirhams (See Appendix III)[65] from the Zakāt and it is the least of what Allah^-azwj Mighty and Majestic Imposed from the Zakāt in the wealth of the Muslims. Therefore, do not give anyone less than five Dirhams from the Zakāt, (and give) upwards (of that)’.[66]

Orders Regarding Government Tax?

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ أَصْحَابَ أَبِي أَتَوْهُ فَسَأَلُوهُ عَمَّا يَأْخُذُ السُّلْطَانُ فَرَقَّ لَهُمْ وَ إِنَّهُ لَيَعْلَمُ أَنَّ الزَّكَاةَ لَا تَحِلُّ إِلَّا لِأَهْلِهَا فَأَمَرَهُمْ أَنْ يَحْتَسِبُوا بِهِ فَجَالَ فِكْرِي وَ اللَّهِ لَهُمْ فَقُلْتُ لَهُ يَا أَبَةِ إِنَّهُمْ إِنْ سَمِعُوا إِذاً لَمْ يُزَكِّ أَحَدٌ فَقَالَ يَا بُنَيَّ حَقٌّ أَحَبَّ اللَّهُ أَنْ يُظْهِرَهُ .

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

‘I heard Abu Abdullah^-asws saying: ‘The companions of my^-asws father^-asws came over to him^-asws and asked him^-asws about what the Sultan (ruling authority) takes, to differentiate for them, and he knew that the Zakāt is not Permissible except for its deserving ones. So he^-asws ordered them that they should reckon with it (as being Zakāt). So I^-asws thought about them, and said to my^-asws father^-asws, ‘O father^-asws! They (people), if they were to hear it, then none of them would even pay Zakāt’. So he^-asws said: ‘O my^-asws son^-asws! Allah^-azwj Loves a right to be manifested’.[67]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْعُشُورِ الَّتِي تُؤْخَذُ مِنَ الرَّجُلِ أَ يَحْتَسِبُ 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 Abdullah^-asws about the tenth (10%) which is taken from the man (by the government), ‘Can one reckon with it to be from the Zakāt?’ He^-asws said: ‘Yes, if he so desires to’.[68]’

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الزَّكَاةِ فَقَالَ مَا أَخَذَ مِنْكُمْ بَنُو أُمَيَّةَ فَاحْتَسِبُوا بِهِ وَ لَا تُعْطُوهُمْ شَيْئاً مَا اسْتَطَعْتُمْ فَإِنَّ الْمَالَ لَا يَبْقَى عَلَى هَذَا 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 Abdullah^-asws regarding the Zakāt, so he^-asws said: ‘Whatever the Clan of Umayya take from you, so reckon with it (as being Zakāt), and do not give them anything what you can (get away with), for the wealth would not remain (but being depleted), if Zakāt were to be paid twice’.[69]

Zakāt regarding Maintenance left for the family:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يُخَلِّفُ لِأَهْلِهِ ثَلَاثَةَ آلَافِ دِرْهَمٍ نَفَقَةَ سَنَتَيْنِ عَلَيْهِ زَكَاةٌ قَالَ إِنْ كَانَ شَاهِداً فَعَلَيْهَا زَكَاةٌ وَ إِنْ 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 Abdullah^-asws, said, ‘I said to him^-asws, ‘The man leaves behind three thousand Dirhams as expense monies (with his wife) for two years. Would there be Zakāt upon it?’ He^-asws said: ‘If he was present, so upon her would be the Zakāt, but if he was absent, so there is nothing with regards to it’.[70]

Orders Regarding Fitra Zakāt?

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ هَلْ لِلزَّكَاةِ وَقْتٌ مَعْلُومٌ تُعْطَى فِيهِ فَقَالَ إِنَّ ذَلِكَ لَيَخْتَلِفُ فِي إِصَابَةِ الرَّجُلِ الْمَالَ وَ أَمَّا الْفِطْرَةُ فَإِنَّهَا مَعْلُومَةٌ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘Is there a known time for the Zakāt to be given during it?’ So he^-asws said: ‘That is different (based upon) the attain of the wealth by the man; and as for Al-Fitra, so it is known (time)’.[71]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ مَنْ ضَمَمْتَ إِلَى عِيَالِكَ مِنْ حُرٍّ أَوْ مَمْلُوكٍ فَعَلَيْكَ أَنْ تُؤَدِّيَ الْفِطْرَةَ عَنْهُ قَالَ وَ إِعْطَاءُ الْفِطْرَةِ قَبْلَ الصَّلَاةِ أَفْضَلُ وَ بَعْدَ الصَّلَاةِ صَدَقَةٌ.

Ali Bin Ibrahim, from Muhammad Bin Isa Bin beyd, from Yunus, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Every one you include into your dependents, be it from the free ones or slaves, so upon you is that you pay the Fitra on their behalf’. He^-asws said: ‘And giving the Fitra before the Prayer is superior, and after the Prayer is (counted as) charity’.[72]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ وَ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْفِطْرَةِ فَقَالَ عَلَى الصَّغِيرِ وَ الْكَبِيرِ وَ الْحُرِّ وَ الْعَبْدِ عَنْ كُلِّ إِنْسَانٍ صَاعٌ مِنْ حِنْطَةٍ أَوْ صَاعٌ مِنْ تَمْرٍ أَوْ صَاعٌ مِنْ زَبِيبٍ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Najran and Ali Bin Al Hakam, from Safwan Al Jammal who said,

‘I asked Abu Abdullah^-asws about Al-Fitra, so he^-asws said: ‘Upon the young, and upon the old, and the free, and the slave, from every human being, a Sa’a (a unit of measurement approximating to 3kg.) of wheat, or a Sa’a of dates, or a Sa’a of raisins’.[73]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ التَّمْرُ فِي الْفِطْرَةِ أَفْضَلُ مِنْ غَيْرِهِ لِأَنَّهُ أَسْرَعُ مَنْفَعَةً وَ ذَلِكَ أَنَّهُ إِذَا وَقَعَ فِي يَدِ صَاحِبِهِ أَكَلَ مِنْهُ

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The dates regarding the Fitra is superior than something else, because it is quicker in benefitting, and that is because when it falls into the hand of its owner, he eats from it’.

قَالَ وَ قَالَ نَزَلَتِ الزَّكَاةُ وَ لَيْسَ لِلنَّاسِ أَمْوَالٌ وَ إِنَّمَا كَانَتِ الْفِطْرَةُ .

He (the narrator) said, ‘And he^-asws said: ‘The (payment of) Zakāt was Revealed but there was not wealth for the people (to give out Zakāt), and rather it was the Fitra (which is less and is compulsory on all who are able)’.[74]

Trading with Zakāt Funds:

عَلِيُّ بْنُ مُحَمَّدٍ عَمَّنْ حَدَّثَهُ عَنْ مُعَلَّى بْنِ عُبَيْدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الزَّكَاةِ تَجِبُ عَلَيَّ فِي مَوْضِعٍ لَا يُمْكِنُنِي أَنْ أُؤَدِّيَهَا قَالَ اعْزِلْهَا فَإِنِ اتَّجَرْتَ بِهَا فَأَنْتَ ضَامِنٌ لَهَا وَ لَهَا الرِّبْحُ وَ إِنْ تَوِيَتْ فِي حَالِ مَا عَزَلْتَهَا مِنْ غَيْرِ أَنْ تَشْغَلَهَا فِي تِجَارَةٍ فَلَيْسَ عَلَيْكَ وَ إِنْ لَمْ تَعْزِلْهَا وَ اتَّجَرْتَ بِهَا فِي جُمْلَةِ مَالِكَ فَلَهَا بِقِسْطِهَا مِنَ الرِّبْحِ وَ لَا وَضِيعَةَ عَلَيْهَا .

Ali Bin Muhammad, from the one who narrated it, from Moalla Bin Ubeyd, from Ali Bin Abu Hamza, from his father,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I asked him^-asws about the Zakāt Obligated upon me in a place it is not possible for me that I pay it. He^-asws said: ‘Isolate it, for if you were to trade with it, so you would be responsible for it, and for it is the profit, and if you were to die in a state after having isolated it from that which was involved in business, so there is nothing upon you, but if you isolate it and trade with it in the entirety of your wealth, so for it is its equitable distribution from the profits, and there is no expenses (deductible) upon it’.[75]

Summary on Zakat:

• Zakat is due on savings which are with the owner for a year – after deduction of all expenses from earnings.[76]
• The minimum amount on which Zakat (2.5%) becomes payable is 200 Dirhams (see Appendix III for conversion)[77], but inflation must be taken into account, see the calculations in appendix III.
• The government taxes on income may be counted in Zakat and Khums.[78]
• Collection and distribution of Al-Khums can only be executed by Allah^-azwjs’ Wali^sws. No one else can fulfil it justifiably, particularly during our time, its collection and distribution is not possible by those who claim to be the representatives of Imam-e-Zamana^ajfj – hence it is the responsibility of the individual to ensure it reaches the deserving ones.[79]
• The best option for the finding of one’s Zakāt recipient would be to take Divine permission through ‘Istikhara’ prior to committing/distributing Zakā On Istikhara, see http://hubeali.com/articles/Seeking-Divine-Guidance-Istikhara.pdf

We would like to end this article with the following two traditions of Masomeen^-asws:

وَ بِإِسْنَادِهِ عَنْ سَعْدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ إِبْرَاهِيمَ الْأَوْسِيِّ عَنِ الرِّضَا ع قَالَ سَمِعْتُ أَبِي يَقُولُ‏ كُنْتُ عِنْدَ أَبِي يَوْماً فَأَتَاهُ رَجُلٌ فَقَالَ إِنِّي رَجُلٌ مِنْ أَهْلِ الرَّيِّ- وَ لِيَ زَكَاةٌ فَإِلَى مَنْ أَدْفَعُهَا

And by his chain from Sa’ad, from one of our companions, from Muhammad Bin Jamhour, from Ibrahim Al Awsy,

‘From Al-Reza^-asws having said: ‘I was in the presence of my^-asws father^-asws one day. A man came to him^-asws and said, ‘I am from the people of Al-Rayy, and there is Zakāt (money) for me, whom should I hand it over to?’

فَقَالَ إِلَيْنَا فَقَالَ أَ لَيْسَ الصَّدَقَةُ مُحَرَّمَةً عَلَيْكُمْ فَقَالَ بَلَى إِذَا دَفَعْتَهَا إِلَى‏ شِيعَتِنَا فَقَدْ دَفَعْتَهَا إِلَيْنَا

He^-asws said: ‘To us^-asws’. He said, ‘Isn’t the charity prohibited unto you^-asws all?’ He^-asws said: ‘Yes, when you hand it to our^-asws Shias, so you have handed it to us^-asws’.

فَقَالَ إِنِّي لَا أَعْرِفُ لَهَا أَحَداً قَالَ فَانْتَظِرْ بِهَا سَنَةً فَقَالَ فَإِنْ لَمْ أُصِبْ لَهَا أَحَداً قَالَ انْتَظِرْ بِهَا سَنَتَيْنِ حَتَّى بَلَغَ أَرْبَعَ سِنِينَ

He said, ‘I do not know anyone for it’. He^-asws said: ‘Then wait with it for a year’. He said, ‘Supposing I do not find anyone for it?’ He^-asws said: ‘Wait with it for two years’. Until it reached four years.

ثُمَّ قَالَ لَهُ إِنْ لَمْ تُصِبْ لَهَا أَحَداً فَصُرَّهَا صُرَراً وَ اطْرَحْهَا فِي الْبَحْرِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ حَرَّمَ أَمْوَالَنَا وَ أَمْوَالَ شِيعَتِنَا عَلَى عَدُوِّنَا.

Then he^-asws said to him: ‘If you do not find anyone for it, then pack it in a package and drop it in the sea, for Allah^-azwj Mighty and Majestic has Prohibited our^-asws wealth and wealth of our^-asws Shias unto our^-asws enemies’’.[80]  

مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ فِي الْعِلَلِ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ سُفْيَانَ بْنِ عَبْدِ الْمُؤْمِنِ الْأَنْصَارِيِّ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ:

Muhammad Bin Ali Bin Al-Husayn in (the book) ‘Al Illal’, from his father, from Sa’ad Bin Abdullah, from Al Hassan Bin Ali Al Kufy, from Abdullah Bin Al Mugheira, from Sufyan Bin Abdul Momin Al Ansari, from Amro Bin SHimr, from Jabir who said,

أَقْبَلَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ع وَ أَنَا حَاضِرٌ فَقَالَ رَحِمَكَ‏ اللَّهُ‏ اقْبِضْ‏ مِنِّي‏ هَذِهِ‏ الْخَمْسَمِائَةِ دِرْهَمٍ‏ فَضَعْهَا فِي مَوَاضِعِهَا فَإِنَّهَا زَكَاةُ مَالِي

‘A man came to Abu Ja’far^-asws and I was present. He said, ‘May Allah^-azwj have Mercy on you^-asws! Take possession from me these five hundred Dirhams, and place these is their (rightful) place for this is Zakāt of my wealth’.

فَقَالَ أَبُو جَعْفَرٍ ع بَلْ خُذْهَا أَنْتَ فَضَعْهَا فِي جِيرَانِكَ وَ الْأَيْتَامِ وَ الْمَسَاكِينِ وَ فِي إِخْوَانِكَ مِنَ الْمُسْلِمِينَ إِنَّمَا يَكُونُ هَذَا إِذَا قَامَ قَائِمُنَا- فَإِنَّهُ يَقْسِمُ بِالسَّوِيَّةِ وَ يَعْدِلُ فِي خَلْقِ الرَّحْمَنِ الْبَرِّ مِنْهُمْ وَ الْفَاجِرِ الْحَدِيثَ.

Abu Ja’far^-asws said: ‘But you take it and place it among your neighbours, and the orphans, and the poor, and among your brothers from the Muslims. But rather, this (it’s just distribution) would happen when our^-asws Qaim^-asws rises, then he^-asws will distribute with the equality and justice among the creatures of the Beneficent, the righteous ones from them and the immoral ones’ – the Hadith’’.[81]

Appendix I: Importance of Zakāt (Welfare Tax) from Holy Quran:

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ {432:}

And establish the Salāt and give the Zakāt and perform Ruku with the Ruku performers [2:43]

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِنْكُمْ وَأَنْتُمْ مُعْرِضُونَ {832:}

And when We Took a Covenant with the Children of Israel: “You will not be worshipping but Allah, and the kindness with the parents, and the ones with relationship, and the orphans, and the poor, and you would be saying to the people good words, and will be establishing the Salāt, and be giving the Zakāt. Then you turned around, except for a few of you, and (now even) you are turning around”. [2:83]

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ {598:}

And they had not been Commanded except that they should be worshipping Allah, being sincere to Him of the Religion, upright, and they should be establishing the Salāt and giving the Zakāt, and that is the correct Religion [98:5] 

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ۚ وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ ۗ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ {110}

And establish the Salāt and give the Zakāt, and whatever you are sending ahead for yourselves from goodness, you will find it in the Presence of Allah; Allah Sees what you are doing [2:110]

وَاكْتُبْ لَنَا فِي هَٰذِهِ الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ إِنَّا هُدْنَا إِلَيْكَ ۚ قَالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ ۖ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُمْ بِآيَاتِنَا يُؤْمِنُونَ {1567:}

And Ordain for us goodness in this world and in the Hereafter. Surely, You Guided us to You’. He Said: “My Punishment, I Afflict by it the one I so Desire to, and My Mercy Extends to all things”. So, We Ordained it for those who are fearing and paying the Zakāt, and believing in Our Signs [7:156]

وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ ۚ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا

 وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِنْدَ رَبِّهِ مَرْضِيًّا

And mention Ismail in the Book. He was truthful of the promise, and he was a Rasool, a Prophet [19:54] And he enjoined his family with the Salāt and the Zakāt, and he was well Pleased with in the Presence of his Lord [19:55]

رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ ۙ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ

لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا عَمِلُوا وَيَزِيدَهُمْ مِنْ فَضْلِهِ ۗ وَاللَّهُ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ

Men whom neither trading nor selling diverts them from the Zikr of Allah and establishing the Salāt and giving the Zakāt. They are fearing a Day in which the hearts and the sights would be overturned [24:37].  For Allah to Recompense them excellently for what they are doing and Increase (for) them from His Grace, and Allah Graces one He so Desires to, without measure [24:38]

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

And establish the Salāt and give the Zakāt, and obey the Rasool, perhaps you would be Mercied [24:56]

Appendix II: Zakāt is one of the five Pillars of Islam:

قُلْتُ وَ الَّذِي يَلِيهَا فِي الْفَضْلِ قَالَ الْحَجُّ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا وَ مَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعالَمِينَ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَحَجَّةٌ مَقْبُولَةٌ خَيْرٌ مِنْ عِشْرِينَ صَلَاةً نَافِلَةً وَ مَنْ طَافَ بِهَذَا الْبَيْتِ طَوَافاً أَحْصَى فِيهِ أُسْبُوعَهُ وَ أَحْسَنَ رَكْعَتَيْهِ غَفَرَ اللَّهُ لَهُ وَ قَالَ فِي يَوْمِ عَرَفَةَ وَ يَوْمِ الْمُزْدَلِفَةِ مَا قَالَ

I said, ‘And which follows it in superiority (after Zakāt)?’ He^-asws said: ‘The Hajj. Allah^-azwj Mighty and Majestic Said [3:97] and Pilgrimage to the House is incumbent upon the people for the Sake of Allah, (upon) everyone who is able to undertake the journey to it; and whoever disbelieves, then surely Allah is Self-sufficient, above any need of the worlds. And Rasool-Allah^-saww said: ‘An Accepted Hajj is between than twenty optional Salāt, and the one who performs Tawaaf of this House (Kabah) counting seven in it, and performs good two Rakāts (of Salāt) therein, Allah^-azwj would Forgive him. And he^-saww said regarding the day of Arafāt and the day of Al-Muzdalifa what he^-saww said’.

قُلْتُ فَمَا ذَا يَتْبَعُهُ قَالَ الصَّوْمُ قُلْتُ وَ مَا بَالُ الصَّوْمِ صَارَ آخِرَ ذَلِكَ أَجْمَعَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الصَّوْمُ جُنَّةٌ مِنَ النَّارِ

I said, ‘So what is that which follows it?’ He^-asws said: ‘The Soām’ (Fast). I said, ‘And what is the matter the Soām (Fast) came to be at the end of all that?’ He^-asws said: ‘Rasool-Allah^-saww said: ‘The Fast is a shield from the Fire’.

قَالَ ثُمَّ قَالَ إِنَّ أَفْضَلَ الْأَشْيَاءِ مَا إِذَا فَاتَكَ لَمْ تَكُنْ مِنْهُ تَوْبَةٌ دُونَ أَنْ تَرْجِعَ إِلَيْهِ فَتُؤَدِّيَهُ بِعَيْنِهِ إِنَّ الصَّلَاةَ وَ الزَّكَاةَ وَ الْحَجَّ وَ الْوَلَايَةَ لَيْسَ يَقَعُ شَيْ‏ءٌ مَكَانَهَا دُونَ أَدَائِهَا وَ إِنَّ الصَّوْمَ إِذَا فَاتَكَ أَوْ قَصَّرْتَ أَوْ سَافَرْتَ فِيهِ أَدَّيْتَ مَكَانَهُ أَيَّاماً غَيْرَهَا وَ جَزَيْتَ ذَلِكَ الذَّنْبَ بِصَدَقَةٍ وَ لَا قَضَاءَ عَلَيْكَ وَ لَيْسَ مِنْ تِلْكَ الْأَرْبَعَةِ شَيْ‏ءٌ يُجْزِيكَ مَكَانَهُ غَيْرُهُ

He (the narrator) said, ‘Then he^-asws said: ‘The superior is what, when it is missed out by you, there would be no repentance from it besides that you would return to it, so you would fulfil it with exactly it. The Salāt, and the Zakāt, and the Hajj, and the Wilayah, nothing can happen to be in its place besides its fulfilment, and that the Soām, when it is missed out by you, or you are deficient, or you are in a journey, you can fulfil it in days other than it, and that sin would be sufficed for you by a charity, and there would be no paying back (of the outstanding Soām) upon you, and there is nothing from those four, anything which would suffice you in its place, something else’.

قَالَ ثُمَّ قَالَ ذِرْوَةُ الْأَمْرِ وَ سَنَامُهُ وَ مِفْتَاحُهُ وَ بَابُ الْأَشْيَاءِ وَ رِضَا الرَّحْمَنِ الطَّاعَةُ لِلْإِمَامِ بَعْدَ مَعْرِفَتِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ وَ مَنْ تَوَلَّى فَما أَرْسَلْناكَ عَلَيْهِمْ حَفِيظاً

Then he^-asws said: ‘The peak of the matter, and its hump, and its key, and the door of the things, and Pleasure of the Beneficent (Allah^-azwj) is in the obedience to the (Divine) Imam^-asws after recognising him^-asws. Allah^-azwj Mighty and Majestic is Saying [4:80] Whoever obeys the Rasool, so he has obeyed Allah, and whoever turns back, so We have not Sent you as a keeper over them.

أَمَا لَوْ أَنَّ رَجُلًا قَامَ لَيْلَهُ وَ صَامَ نَهَارَهُ وَ تَصَدَّقَ بِجَمِيعِ مَالِهِ وَ حَجَّ جَمِيعَ دَهْرِهِ وَ لَمْ يَعْرِفْ وَلَايَةَ وَلِيِّ اللَّهِ فَيُوَالِيَهُ وَ يَكُونَ جَمِيعُ أَعْمَالِهِ بِدَلَالَتِهِ إِلَيْهِ مَا كَانَ لَهُ عَلَى اللَّهِ جَلَّ وَ عَزَّ حَقٌّ فِي ثَوَابِهِ وَ لَا كَانَ مِنْ أَهْلِ الْإِيمَانِ

At the same time, if a man were to stand (for Salāt) for his night, and (observe) Soām (Fast) for his day, and give charity with the entirety of his wealth, and perform Hajj for the entirety of his lifetime, but would not recognise the Wilayah of the ‘وَلِيِّ اللَّهِ’ Guardian^-asws of Allah^-azwj, so there would be no right for him upon Allah^-azwj Majestic and Mighty, any right for His^-azwj Rewards, nor would he ever be from the people of the Emān (faith)’.

ثُمَّ قَالَ أُولَئِكَ الْمُحْسِنُ مِنْهُمْ يُدْخِلُهُ اللَّهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ .

Then he^-asws said: ‘The good one from them, Allah^-azwj would Enter him into the Paradise by the Grace of His^-azwj Mercy’.[82]

Appendix III

The minimum amount of savings kept over one year on which Zakāt is to be paid is 200 dirhams. On 200 dirhams, 5 dirhams is Zakāt (2.5%). If the amount of savings is less than 200 dirhams, then it is exempt from Zakāt.

Assumption: 1 dirham silver coin is equal to about 3 grams of silver[83].

As per today, 20^th April 2020, the rate of silver is as follows:[84]

Approximately £396.00 per kilogram of silver.

Per gram, this is = 396×1/1000 = £00.396

Therefore, 1 gram of silver is approximately £00.40

1 dirham (which is of 3 grams) is £00.40 x 3 = £1.20 pounds

Therefore, 200 dirhams = £1.20 x 200 = £240

Therefore, upon savings of £240, £6 (2.5% of 240) is to be paid as Zakāt.

Below are minimum savings (held for one year) after which Zakat is payable for other currencies:

GBP.1 = 200 Pakistani rupee   200 x 240 = 48 800 (of which 2.5% = 1200)
GBP.1 = 95     Indian rupee        95 x 240  =  22 800  (of which 2.5% = 570)

GBP.1 = 1.24     American dollars        1.24 x 240 = 297.60 (of which 2.5% = 7.44)

Minimum of savings in Pakistan is   48, 800 rupees

Minimum of savings in India is   22, 800 rupees

Minimum savings of American dollars is $297.60

[1] الكافي (ط – الإسلامية)، ج‏2، ص: 18

[2] Al Kafi – V 4 – The Book of Fasts Ch 1 H 2

[3] Al Kafi – V 4 – The Book of Fasts Ch 1 H 4

[4] Al Kafi V 3 – The Book Of Zakāt CH 15 H 1

[5] Al Kafi V 3 – The Book Of Zakat CH 4 H 2

[6] Al Kafi V 3 – The Book Of Zakat CH 1 H 3

[7] Al Kafi V 3 – The Book Of Zakaat CH 2 H 23

[8] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 24

[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 1

[10] Al Kafi V 3 – The Book Of Funerals CH 86 H 15

[11] Al Kafi – V 4 – The Book of Zakat Ch 78 H 8

[12] Al Kafi V 3 – The Book Of Zakat CH 1 H 13

[13] Al Kafi V 3 – The Book Of Zakat CH 3 H 1

[14] Al Kafi V 3 – The Book Of Zakat CH 3 H 3

[15] Al Kafi V 3 – The Book Of Zakat CH 1 H 1

[16] Al Kafi V 3 – The Book Of Zakāt  CH 27 H 1

[17] Al Kafi V 3 – The Book Of Zakāt  CH 27 H 3

[18] Tafseer Imam Hassan Al Askari^asws – S 318

[19] Al Kafi – V 4 – The Book of Zakat Ch 66 H 7

[20] Al Kafi V 3 – The Book Of Zakāt  CH 28 H 1

[21] Al Kafi V 3 – The Book Of Zakāt  CH 28 H 2

[22] Al Kafi V 3 – The Book Of Zakāt  CH 28 H 6

[23] Al Kafi – V 4 – The Book of Zakat Ch 83 H 1

[24] Al Kafi – V 4 – The Book of Zakat Ch 83 H 2

[25] Al Kafi – V 4 – The Book of Zakat Ch 83 H 10

[26] Al Kafi – V 4 – The Book of Zakat Ch 72 H 4

[27] Al Kafi – V 4 – The Book of Zakat Ch 72 H 5

[28] Al Kafi V 3 – The Book Of Zakat CH 1 H 16

[29] Al Kafi V 3 – The Book Of Zakāt  CH 32 H 1

[30] Al Kafi V 3 – The Book Of Zakāt  CH 32 H 2

[31] Al Kafi V 3 – The Book Of Zakat CH 14 H 1

[32] Al Kafi V 3 – The Book Of Zakat CH 14 H 2

[33] Al Kafi V 3 – The Book Of Zakat CH 14 H 4

[34] Al Kafi V 3 – The Book Of Zakat CH 14 H 5

[35] Al Kafi V 3 – The Book Of Zakat CH 5 H 2

[36] See Appendix III

[37] Al Kafi V 3 – The Book Of Zakat CH 9 H 2

[38] Al Kafi V 3 – The Book Of Zakat CH 9 H 3

[39] Al Kafi V 3 – The Book Of Zakāt  CH 16 H 2

[40] Al Kafi V 3 – The Book Of Zakāt  CH 16 H 5

[41] Al Kafi V 3 – The Book Of Zakāt  CH 16 H 6

[42] Al Kafi V 3 – The Book Of Zakāt  CH 16 H 9

[43] Al Kafi V 3 – The Book Of Zakāt  CH 17 H 2

[44] Al Kafi V 3 – The Book Of Zakat CH 4 H 2

[45] Al Kafi V 3 – The Book Of Zakat CH 9 H 1

[46] Al Kafi V 3 – The Book Of Zakat CH 9 H 2

[47] Al Kafi V 3 – The Book Of Zakat CH 10 H 1

[48] Al Kafi V 3 – The Book Of Zakat CH 10 H 4

[49] Al Kafi V 3 – The Book Of Zakat CH 10 H 10

[50] Al Kafi V 3 – The Book Of Zakat CH 10 H 7

[51] Al Kafi V 3 – The Book Of Zakāt  CH 23 H 3

[52] Al Kafi V 3 – The Book Of Zakāt  CH 23 H 7

[53] Al Kafi V 3 – The Book Of Zakāt  CH 24 H 2

[54] Al Kafi V 3 – The Book Of Zakat CH 6 H 2

[55] Al Kafi V 3 – The Book Of Zakat CH 6 H 1

[56] Al Kafi V 3 – The Book Of Zakat CH 6 H 3

[57] Al Kafi V 3 – The Book Of Zakat CH 11 H 2

[58] Al Kafi V 3 – The Book Of Zakat CH 11 H 13

[59] Al Kafi V 3 – The Book Of Zakat CH 11 H 10

[60] Al Kafi V 3 – The Book Of Zakat CH 12 H 1

[61] Al Kafi V 3 – The Book Of Zakat CH 12 H 3

[62] Al Kafi V 3 – The Book Of Zakat CH 12 H 8

[63] Al Kafi V 3 – The Book Of Zakat CH 14 H 3

[64] Al Kafi V 3 – The Book Of Zakat CH 14 H 4

[65] About £6, as per 22^nd April 2020, see Appendix III, (200 dirhams = £240)

[66] Al Kafi V 3 – The Book Of Zakāt  CH 30 H 1

[67] Al Kafi V 3 – The Book Of Zakāt  CH 25 H 1

[68] Al Kafi V 3 – The Book Of Zakāt  CH 25 H 2

[69] Al Kafi V 3 – The Book Of Zakāt  CH 25 H 4

[70] Al Kafi V 3 – The Book Of Zakāt  CH 26 H 3

[71] Al Kafi V 3 – The Book Of Zakat CH 12 H 2

[72] Al Kafi – V 4 – The Book of Fasts Ch 75 H 1

[73] Al Kafi – V 4 – The Book of Fasts Ch 75 H 2

[74] Al Kafi – V 4 – The Book of Fasts Ch 75 H 3

[75] Al Kafi – V 4 – The Book of Zakat Ch 84 H 2

[76] Al Kafi, vol, 3, chapter 6, hadith 2. and Al-Kafi, Chapter 130, Tradition no. 12.13

[77] 200 dirhams = £1.20 x 200 = £240, see Appendix III, as per 22^nd April 2020

[78] Al Kafi, vol, 3, chapter 30, hadith 1-2 and Al Kafi, vol, 3, chapter 25, hadith 1. and Al-Kafi, Chapter 130, Tradition no. 15.

[79] Al-Kafi, Chapter 130, An extract from Tradition no. 4.

[80] Wasail-ul-Sharia, vol 6, pp. 141, وسائل الشيعة، ج‏9، ص: 223

[81] وسائل الشيعة، ج‏9، ص: 282

[82] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 5, الكافي (ط – الإسلامية)، ج‏2، ص: 18

[83] https://en.wikipedia.org/wiki/Nisab

[84] https://silverprice.org/silver-price-uk.html