AL-KAFI VOLUME 3 Part 7

الكافي

AL-KAFI

ج 3

Volume 3

Part 7 out of 7

للمحدِّث الجليل والعالم الفقيه الشيخ محمد بن يعقوب الكليني المعروف بثقة الإسلام الكليني المتوفى سنة 329 هجرية

Of the majestic narrator and the scholar, the jurist, the Sheykh Muhammad Bin Yaqoub Al-Kulayni

Well known as ‘The trustworthy of Al-Islam Al-Kulayni’

Who died in the year 329 H

AL-KAFI VOLUME 3 Part 7

THE BOOK OF ZAKĀT

باب فَرْضِ الزَّكَاةِ وَ مَا يَجِبُ فِي الْمَالِ مِنَ الْحُقُوقِ

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

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,

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 should not give it, you and your companions, 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’.[1]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَمَّا أُنْزِلَتْ آيَةُ الزَّكَاةِ خُذْ مِنْ أَمْوالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَ تُزَكِّيهِمْ بِها وَ أُنْزِلَتْ فِي شَهْرِ رَمَضَانَ فَأَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُنَادِيَهُ فَنَادَى فِي النَّاسِ أَنَّ اللَّهَ فَرَضَ عَلَيْكُمُ الزَّكَاةَ كَمَا فَرَضَ عَلَيْكُمُ الصَّلَاةَ

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

‘Abu Abdullah^-asws said: ‘When the Verse of Zakāt was Revealed [9:103] Take charity out from their wealth, you would cleanse them and purify them thereby, and it was Revealed during a Month of Ramazan, so Rasool-Allah^-saww ordered his^-saww caller, so he called out among the people, ‘Allah^-azwj has imposed the Zakāt upon you just as He^-azwj has Imposed the Salāt upon you all!’

فَفَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمْ مِنَ الذَّهَبِ وَ الْفِضَّةِ وَ فَرَضَ الصَّدَقَةَ مِنَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ مِنَ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ فَنَادَى فِيهِمْ بِذَلِكَ فِي شَهْرِ رَمَضَانَ وَ عَفَا لَهُمْ عَمَّا سِوَى ذَلِكَ

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

قَالَ ثُمَّ لَمْ يَفْرِضْ لِشَيْ‏ءٍ مِنْ أَمْوَالِهِمْ حَتَّى حَالَ عَلَيْهِمُ الْحَوْلُ مِنْ قَابِلٍ فَصَامُوا وَ أَفْطَرُوا فَأَمَرَ مُنَادِيَهُ فَنَادَى فِي الْمُسْلِمِينَ أَيُّهَا الْمُسْلِمُونَ زَكُّوا أَمْوَالَكُمْ تُقْبَلْ صَلَاتُكُمْ قَالَ ثُمَّ وَجَّهَ عُمَّالَ الصَّدَقَةِ وَ عُمَّالَ الطَّسُوقِ .

He^-asws said: ‘Then He^-azwj did not Impose anything from their wealth until a year passed by on them the next year. So they observed ‘Soām’ (Fasted), and they broke their Fasts. So his^-saww caller called out among the Muslims, ‘O you Muslims! Purify your wealth, your Salāts would be Accepted!’ Then he^-saww sent the office bearers of the charities, and the office bearers of the tax (Zakāt) (i.e. to collect these)’.[2]

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 get destroyed’.[3]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ ابْنِ مُسْكَانَ وَ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ جَلَّ وَ عَزَّ جَعَلَ لِلْفُقَرَاءِ فِي أَمْوَالِ الْأَغْنِيَاءِ مَا يَكْفِيهِمْ وَ لَوْ لَا ذَلِكَ لَزَادَهُمْ وَ إِنَّمَا يُؤْتَوْنَ مِنْ مَنْعِ مَنْ مَنَعَهُمْ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Made for the poor, in the wealth of the rich, what would suffice them, and had it not been that, He^-azwj would have Increased it for them, and rather they are poor due to the prevention of the ones who prevented it from them’.[4]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي بَصِيرٍ وَ بُرَيْدٍ وَ فُضَيْلٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا فَرَضَ اللَّهُ الزَّكَاةَ مَعَ الصَّلَاةِ .

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

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws both having said: ‘Allah^-azwj Imposed the Zakāt along with the Salāt’.[5]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ مُبَارَكٍ الْعَقَرْقُوفِيِّ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَضَعَ الزَّكَاةَ قُوتاً لِلْفُقَرَاءِ وَ تَوْفِيراً لِأَمْوَالِكُمْ .

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

‘Abu Al-Hassan^-asws said: ‘Allah^-azwj Mighty and Majestic Placed the Zakāt as a livelihood for the poor, and a multiplication for your wealth’.[6]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ الزَّكَاةَ كَمَا فَرَضَ الصَّلَاةَ وَ لَوْ أَنَّ رَجُلًا حَمَلَ الزَّكَاةَ فَأَعْطَاهَا عَلَانِيَةً لَمْ يَكُنْ عَلَيْهِ فِي ذَلِكَ عَيْبٌ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ فِي أَمْوَالِ الْأَغْنِيَاءِ لِلْفُقَرَاءِ مَا يَكْتَفُونَ بِهِ الْفُقَرَاءُ وَ لَوْ عَلِمَ أَنَّ الَّذِي فَرَضَ لَهُمْ لَا يَكْفِيهِمْ لَزَادَهُمْ وَ إِنَّمَا يُؤْتَى الْفُقَرَاءُ فِيمَا أُتُوا مِنْ مَنْعِ مَنْ مَنَعَهُمْ حُقُوقَهُمْ لَا مِنَ الْفَرِيضَةِ .

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

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

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ لِلْفُقَرَاءِ فِي أَمْوَالِ الْأَغْنِيَاءِ فَرِيضَةً لَا يُحْمَدُونَ إِلَّا بِأَدَائِهَا وَ هِيَ الزَّكَاةُ بِهَا حَقَنُوا دِمَاءَهُمْ وَ بِهَا سُمُّوا مُسْلِمِينَ

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

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

وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ فِي أَمْوَالِ الْأَغْنِيَاءِ حُقُوقاً غَيْرَ الزَّكَاةِ فَقَالَ عَزَّ وَ جَلَّ وَ الَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ فَالْحَقُّ الْمَعْلُومُ مِنْ غَيْرِ الزَّكَاةِ وَ هُوَ شَيْ‏ءٌ يَفْرِضُهُ الرَّجُلُ عَلَى نَفْسِهِ فِي مَالِهِ يَجِبُ عَلَيْهِ أَنْ يَفْرِضَهُ عَلَى قَدْرِ طَاقَتِهِ وَ سَعَةِ مَالِهِ فَيُؤَدِّي الَّذِي فَرَضَ عَلَى نَفْسِهِ إِنْ شَاءَ فِي كُلِّ يَوْمٍ وَ إِنْ شَاءَ فِي كُلِّ جُمْعَةٍ وَ إِنْ شَاءَ فِي كُلِّ شَهْرٍ

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

وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ أَيْضاً أَقْرَضُوا اللَّهَ قَرْضاً حَسَناً وَ هَذَا غَيْرُ الزَّكَاةِ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ أَيْضاً يُنْفِقُوا مِمَّا رَزَقْناهُمْ سِرًّا وَ عَلانِيَةً وَ الْمَاعُونَ أَيْضاً وَ هُوَ الْقَرْضُ يُقْرِضُهُ وَ الْمَتَاعُ يُعِيرُهُ وَ الْمَعْرُوفُ يَصْنَعُهُ وَ مِمَّا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ أَيْضاً فِي الْمَالِ مِنْ غَيْرِ الزَّكَاةِ قَوْلُهُ عَزَّ وَ جَلَّ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ

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

وَ مَنْ أَدَّى مَا فَرَضَ اللَّهُ عَلَيْهِ فَقَدْ قَضَى مَا عَلَيْهِ وَ أَدَّى شُكْرَ مَا أَنْعَمَ اللَّهُ عَلَيْهِ فِي مَالِهِ إِذَا هُوَ حَمِدَهُ عَلَى مَا أَنْعَمَ اللَّهُ عَلَيْهِ فِيهِ مِمَّا فَضَّلَهُ بِهِ مِنَ السَّعَةِ عَلَى غَيْرِهِ وَ لِمَا وَفَّقَهُ لِأَدَاءِ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ وَ أَعَانَهُ عَلَيْهِ .

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ مَعَنَا بَعْضُ أَصْحَابِ الْأَمْوَالِ فَذَكَرُوا الزَّكَاةَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الزَّكَاةَ لَيْسَ يُحْمَدُ بِهَا صَاحِبُهَا وَ إِنَّمَا هُوَ شَيْ‏ءٌ ظَاهِرٌ إِنَّمَا حَقَنَ بِهَا دَمَهُ وَ سُمِّيَ بِهَا مُسْلِماً وَ لَوْ لَمْ يُؤَدِّهَا لَمْ تُقْبَلْ لَهُ صَلَاةٌ وَ إِنَّ عَلَيْكُمْ فِي أَمْوَالِكُمْ غَيْرَ الزَّكَاةِ

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

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

فَقُلْتُ أَصْلَحَكَ اللَّهُ وَ مَا عَلَيْنَا فِي أَمْوَالِنَا غَيْرُ الزَّكَاةِ فَقَالَ سُبْحَانَ اللَّهِ أَ مَا تَسْمَعُ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ وَ الَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ. لِلسَّائِلِ وَ الْمَحْرُومِ قَالَ قُلْتُ مَا ذَا الْحَقُّ الْمَعْلُومُ الَّذِي عَلَيْنَا قَالَ هُوَ الشَّيْ‏ءُ يَعْمَلُهُ الرَّجُلُ فِي مَالِهِ يُعْطِيهِ فِي الْيَوْمِ أَوْ فِي الْجُمْعَةِ أَوْ فِي الشَّهْرِ قَلَّ أَوْ كَثُرَ غَيْرَ أَنَّهُ يَدُومُ عَلَيْهِ

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

وَ قَوْلَهُ عَزَّ وَ جَلَّ وَ يَمْنَعُونَ الْماعُونَ قَالَ هُوَ الْقَرْضُ يُقْرِضُهُ وَ الْمَعْرُوفُ يَصْطَنِعُهُ وَ مَتَاعُ الْبَيْتِ يُعِيرُهُ وَ مِنْهُ الزَّكَاةُ فَقُلْتُ لَهُ إِنَّ لَنَا جِيرَاناً إِذَا أَعَرْنَاهُمْ مَتَاعاً كَسَرُوهُ وَ أَفْسَدُوهُ فَعَلَيْنَا جُنَاحٌ إِنْ نَمْنَعْهُمْ فَقَالَ لَا لَيْسَ عَلَيْكُمْ جُنَاحٌ إِنْ تَمْنَعُوهُمْ إِذَا كَانُوا كَذَلِكَ

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

قَالَ قُلْتُ لَهُ وَ يُطْعِمُونَ الطَّعامَ عَلى حُبِّهِ مِسْكِيناً وَ يَتِيماً وَ أَسِيراً قَالَ لَيْسَ مِنَ الزَّكَاةِ قُلْتُ قَوْلُهُ عَزَّ وَ جَلَّ الَّذِينَ يُنْفِقُونَ أَمْوالَهُمْ بِاللَّيْلِ وَ النَّهارِ سِرًّا وَ عَلانِيَةً قَالَ لَيْسَ مِنَ الزَّكَاةِ قَالَ فَقُلْتُ قَوْلُهُ عَزَّ وَ جَلَّ إِنْ تُبْدُوا الصَّدَقاتِ فَنِعِمَّا هِيَ وَ إِنْ تُخْفُوها وَ تُؤْتُوهَا الْفُقَراءَ فَهُوَ خَيْرٌ لَكُمْ قَالَ لَيْسَ مِنَ الزَّكَاةِ وَ صِلَتُكَ قَرَابَتَكَ لَيْسَ مِنَ الزَّكَاةِ .

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

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ الَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ. لِلسَّائِلِ وَ الْمَحْرُومِ أَ هُوَ سِوَى الزَّكَاةِ فَقَالَ هُوَ الرَّجُلُ يُؤْتِيهِ اللَّهُ الثَّرْوَةَ مِنَ الْمَالِ فَيُخْرِجُ مِنْهُ الْأَلْفَ وَ الْأَلْفَيْنِ وَ الثَّلَاثَةَ الْآلَافِ وَ الْأَقَلَّ وَ الْأَكْثَرَ فَيَصِلُ بِهِ رَحِمَهُ وَ يَحْمِلُ بِهِ الْكَلَّ عَنْ قَوْمِهِ .

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

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

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنِ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمَنِ الْأَنْصَارِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ رَجُلًا جَاءَ إِلَى أَبِي عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) فَقَالَ لَهُ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ الَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ. لِلسَّائِلِ وَ الْمَحْرُومِ مَا هَذَا الْحَقُّ الْمَعْلُومُ فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) الْحَقُّ الْمَعْلُومُ الشَّيْ‏ءُ يُخْرِجُهُ الرَّجُلُ مِنْ مَالِهِ لَيْسَ مِنَ الزَّكَاةِ وَ لَا مِنَ الصَّدَقَةِ الْمَفْرُوضَتَيْنِ

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

‘I heard Abu Ja’far^-asws saying: ‘A man came over to my^-asws father^-asws Ali^-asws Bin Al-Husayn^-asws and he said to him^-asws, ‘Inform me about the Words of Allah^-azwj Mighty and Majestic [70:24] And those in whose wealth there is a known right [70:25] For him who asks and for him who is denied. What is this ‘known right’?’ So Ali^-asws Bin Al-Husayn^-asws said to him: ‘The ‘known right’ is something which the man takes out from his wealth, it neither being from the Zakāt nor from the charity, the two Imposed ones’.

قَالَ فَإِذَا لَمْ يَكُنْ مِنَ الزَّكَاةِ وَ لَا مِنَ الصَّدَقَةِ فَمَا هُوَ فَقَالَ هُوَ الشَّيْ‏ءُ يُخْرِجُهُ الرَّجُلُ مِنْ مَالِهِ إِنْ شَاءَ أَكْثَرَ وَ إِنْ شَاءَ أَقَلَّ عَلَى قَدْرِ مَا يَمْلِكُ فَقَالَ لَهُ الرَّجُلُ فَمَا يَصْنَعُ بِهِ قَالَ يَصِلُ بِهِ رَحِماً وَ يَقْرِي بِهِ ضَيْفاً وَ يَحْمِلُ بِهِ كَلًّا أَوْ يَصِلُ بِهِ أَخاً لَهُ فِي اللَّهِ أَوْ لِنَائِبَةٍ تَنُوبُهُ فَقَالَ الرَّجُلُ اللَّهُ يَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَاتِهِ .

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

وَ عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِهِ عَزَّ وَ جَلَّ لِلسَّائِلِ وَ الْمَحْرُومِ قَالَ الْمَحْرُومُ الْمُحَارَفُ الَّذِي قَدْ حُرِمَ كَدَّ يَدِهِ فِي الشِّرَاءِ وَ الْبَيْعِ .

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

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

وَ فِي رِوَايَةٍ أُخْرَى عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا قَالَا الْمَحْرُومُ الرَّجُلُ الَّذِي لَيْسَ بِعَقْلِهِ بَأْسٌ وَ لَمْ يُبْسَطْ لَهُ فِي الرِّزْقِ وَ هُوَ مُحَارَفٌ .

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

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 as too much) preferring your brother with what he is more needy to it than you are’.[13]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ عَامِرِ بْنِ جُذَاعَةَ قَالَ جَاءَ رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ يَا أَبَا عَبْدِ اللَّهِ قَرْضٌ إِلَى مَيْسَرَةٍ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِلَى غَلَّةٍ تُدْرَكُ فَقَالَ الرَّجُلُ لَا وَ اللَّهِ قَالَ فَإِلَى تِجَارَةٍ تُؤَبُّ قَالَ لَا وَ اللَّهِ قَالَ فَإِلَى عُقْدَةٍ تُبَاعُ فَقَالَ لَا وَ اللَّهِ

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

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

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَأَنْتَ مِمَّنْ جَعَلَ اللَّهُ لَهُ فِي أَمْوَالِنَا حَقّاً ثُمَّ دَعَا بِكِيسٍ فِيهِ دَرَاهِمُ فَأَدْخَلَ يَدَهُ فِيهِ فَنَاوَلَهُ مِنْهُ قَبْضَةً ثُمَّ قَالَ لَهُ اتَّقِ اللَّهَ وَ لَا تُسْرِفْ وَ لَا تَقْتُرْ وَ لَكِنْ بَيْنَ ذَلِكَ قَوَاماً إِنَّ التَّبْذِيرَ مِنَ الْإِسْرَافِ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ لا تُبَذِّرْ تَبْذِيراً .

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

الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَ ذَلِكَ .

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

(It has been narrated) from Abu Abdullah^-asws – similar to that’.[14]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ 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 السَّابَاطِيِّ يَا عَمَّارُ أَنْتَ رَبُّ مَالٍ كَثِيرٍ قَالَ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ فَتُؤَدِّي مَا افْتَرَضَ اللَّهُ عَلَيْكَ مِنَ الزَّكَاةِ فَقَالَ نَعَمْ قَالَ فَتُخْرِجُ الْحَقَّ الْمَعْلُومَ مِنْ مَالِكَ قَالَ نَعَمْ قَالَ فَتَصِلُ قَرَابَتَكَ قَالَ نَعَمْ قَالَ وَ تَصِلُ إِخْوَانَكَ قَالَ نَعَمْ فَقَالَ يَا عَمَّارُ إِنَّ الْمَالَ يَفْنَى وَ الْبَدَنَ يَبْلَى وَ الْعَمَلَ يَبْقَى وَ الدَّيَّانَ حَيٌّ لَا يَمُوتُ يَا عَمَّارُ إِنَّهُ مَا قَدَّمْتَ فَلَنْ يَسْبِقَكَ وَ مَا أَخَّرْتَ فَلَنْ يَلْحَقَكَ .

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

‘Abu Abdullah^-asws said to Ammar Al-Sabaty: ‘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 Imposed upon you, from the Zakāt?’ So he said, ‘Yes’. He^-asws said: ‘So you do take out the ‘known right’ from your wealth?’ He said, ‘Yes’. He^-asws said: ‘So you do help your relatives?’ He said, ‘Yes’. He^-asws said: ‘And you do help your brothers’. He said, ‘Yes’. So he^-asws said: ‘O Ammar! The wealth perishes, and the body wears out, and the deeds remain, and the Judge (Allah^-azwj) is Living and will not be dying. O Ammar! Whatever you send forward, so it will never preceded you (leave you behind), and whatever you delay (not perform), so it will never join you’.[15]

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’.[16]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنْ تُخْفُوها وَ تُؤْتُوهَا الْفُقَراءَ فَهُوَ خَيْرٌ لَكُمْ فَقَالَ هِيَ سِوَى الزَّكَاةِ إِنَّ الزَّكَاةَ عَلَانِيَةٌ غَيْرُ سِرٍّ .

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

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [2:271] If you give alms openly, it is good, and if you hide it and give it to the poor, it is better for you. So he^-asws said: ‘It is besides the Zakāt. The (giving) of Zakāt is publicly, without being secretive’.[17]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ سَأَلَهُ عَنِ الْفَقِيرِ وَ الْمِسْكِينِ فَقَالَ الْفَقِيرُ الَّذِي لَا يَسْأَلُ وَ الْمِسْكِينُ الَّذِي هُوَ أَجْهَدُ مِنْهُ الَّذِي يَسْأَلُ .

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

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

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ ذَكَرْتُ لِلرِّضَا ( عليه السلام ) شَيْئاً فَقَالَ اصْبِرْ فَإِنِّي أَرْجُو أَنْ يَصْنَعَ اللَّهُ لَكَ إِنْ شَاءَ اللَّهُ ثُمَّ قَالَ فَوَ اللَّهِ مَا أَخَّرَ اللَّهُ عَنِ الْمُؤْمِنِ مِنْ هَذِهِ الدُّنْيَا خَيْرٌ لَهُ مِمَّا عَجَّلَ لَهُ فِيهَا ثُمَّ صَغَّرَ الدُّنْيَا وَ قَالَ أَيُّ شَيْ‏ءٍ هِيَ

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

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

ثُمَّ قَالَ إِنَّ صَاحِبَ النِّعْمَةِ عَلَى خَطَرٍ إِنَّهُ يَجِبُ عَلَيْهِ حُقُوقُ اللَّهِ فِيهَا وَ اللَّهِ إِنَّهُ لَتَكُونُ عَلَيَّ النِّعَمُ مِنَ اللَّهِ عَزَّ وَ جَلَّ فَمَا أَزَالُ مِنْهَا عَلَى وَجَلٍ وَ حَرَّكَ يَدَهُ حَتَّى أَخْرُجَ مِنَ الْحُقُوقِ الَّتِي تَجِبُ لِلَّهِ عَلَيَّ فِيهَا فَقُلْتُ جُعِلْتُ فِدَاكَ أَنْتَ فِي قَدْرِكَ تَخَافُ هَذَا قَالَ نَعَمْ فَأَحْمَدُ رَبِّي عَلَى مَا مَنَّ بِهِ عَلَيَّ .

Then he^-asws said: ‘The favoured one is upon a danger that there is Obligated upon him the Rights of Allah^-azwj in it. By Allah^-azwj! If there happens to be the Bounty upon me^-asws from Allah^-azwj Mighty and Majestic, so I^-asws would not cease to be apprehensive from it’, and he moved his^-asws hand, ‘Until I^-asws take out the rights which are Obligated for the Sake of Allah^-azwj upon me^-asws with regards to it’. So I said, ‘May I be sacrificed for you^-asws! You^-asws are within your^-asws powers (and) you^-asws are fearing this?’ He^-asws said: ‘Yes, so I^-asws can Praise my^-asws Lord^-azwj upon what He^-azwj Favoured with upon me^-asws’.[19]

باب مَنْعِ الزَّكَاةِ

Chapter 2 – Prevention of the Zakāt

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ سَيُطَوَّقُونَ ما بَخِلُوا بِهِ يَوْمَ الْقِيامَةِ فَقَالَ يَا مُحَمَّدُ مَا مِنْ أَحَدٍ يَمْنَعُ مِنْ زَكَاةِ مَالِهِ شَيْئاً إِلَّا جَعَلَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ يَوْمَ الْقِيَامَةِ ثُعْبَاناً مِنْ نَارٍ مُطَوَّقاً فِي عُنُقِهِ يَنْهَشُ مِنْ لَحْمِهِ حَتَّى يَفْرُغَ مِنَ الْحِسَابِ ثُمَّ قَالَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ سَيُطَوَّقُونَ ما بَخِلُوا بِهِ يَوْمَ الْقِيامَةِ يَعْنِي مَا بَخِلُوا بِهِ مِنَ الزَّكَاةِ .

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

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ يَرْفَعُهُ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بَيْنَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي الْمَسْجِدِ إِذْ قَالَ قُمْ يَا فُلَانُ قُمْ يَا فُلَانُ قُمْ يَا فُلَانُ حَتَّى أَخْرَجَ خَمْسَةَ نَفَرٍ فَقَالَ اخْرُجُوا مِنْ مَسْجِدِنَا لَا تُصَلُّوا فِيهِ وَ أَنْتُمْ لَا تُزَكُّونَ .

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘While Rasool-Allah^-saww was in the Masjid when he^-saww said: ‘Stand, O so and so! Stand O son of so! Stand O so and so!’, until he^-saww has thrown out five persons, and he^-saww said: ‘Get out from our^-saww Masjid! Do not pray Salāt in it and you are not giving Zakāt’.[21]

يُونُسُ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَنَعَ قِيرَاطاً مِنَ الزَّكَاةِ فَلَيْسَ بِمُؤْمِنٍ وَ لَا مُسْلِمٍ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَّ رَبِّ ارْجِعُونِ. لَعَلِّي أَعْمَلُ صالِحاً فِيما تَرَكْتُ .

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

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

وَ فِي رِوَايَةٍ أُخْرَى وَ لَا تُقْبَلُ لَهُ صَلَاةٌ .

And in another report, ‘(He^-asws said) ‘And his Salāt would not be Accepted for him’.[22]

يُونُسُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا مِنْ ذِي زَكَاةِ مَالٍ نَخْلٍ أَوْ زَرْعٍ أَوْ كَرْمٍ يَمْنَعُ زَكَاةَ مَالِهِ إِلَّا قَلَّدَهُ اللَّهُ تُرْبَةَ أَرْضِهِ يُطَوَّقُ بِهَا مِنْ سَبْعِ أَرَضِينَ إِلَى يَوْمِ الْقِيَامَةِ .

Yunus, from Abdullah Bin Sinan,

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

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) دَمَانِ فِي الْإِسْلَامِ حَلَالٌ مِنَ اللَّهِ لَا يَقْضِي فِيهِمَا أَحَدٌ حَتَّى يَبْعَثَ اللَّهُ قَائِمَنَا أَهْلَ الْبَيْتِ فَإِذَا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ قَائِمَنَا أَهْلَ الْبَيْتِ حَكَمَ فِيهِمَا بِحُكْمِ اللَّهِ لَا يُرِيدُ عَلَيْهِمَا بَيِّنَةً الزَّانِي الْمُحْصَنُ يَرْجُمُهُ وَ مَانِعُ الزَّكَاةِ يَضْرِبُ عُنُقَهُ .

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

‘Abu Abdullah^-asws said to me: ‘Two bloods in Al Islam are Permissible from Allah^-azwj. None can judge regarding these two until Allah^-azwj Sends our^-asws Qaim^-asws of the People^-asws of the Household. So when Allah^-azwj Mighty and Majestic Sends our^-asws Qaim^-asws of the People^-asws of the Household, he^-asws would judge regarding these two with a Judgement of Allah^-azwj, not wanting any proof against them – the married adulterer to be stoned (to death), and the preventer of the Zakāt, his neck being struck off’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) نَحْوَهُ .

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

(It has been narrated) from Abu Abdullah^-asws – approximate to it’.[24]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ مُعَاذِ بْنِ ثَابِتٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ رَجُلٍ أَدَّى الزَّكَاةَ فَنَقَصَتْ مِنْ مَالِهِ وَ لَا مَنَعَهَا أَحَدٌ فَزَادَتْ فِي مَالِهِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is none from a man who pays the Zakāt, he would be reducing from his wealth, nor anyone preventing it, so it would increase his wealth (in any way)’.[25]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا مِنْ عَبْدٍ يَمْنَعُ دِرْهَماً فِي حَقِّهِ إِلَّا أَنْفَقَ اثْنَيْنِ فِي غَيْرِ حَقِّهِ وَ مَا رَجُلٌ يَمْنَعُ حَقّاً مِنْ مَالِهِ إِلَّا طَوَّقَهُ اللَّهُ عَزَّ وَ جَلَّ بِهِ حَيَّةً مِنْ نَارٍ يَوْمَ الْقِيَامَةِ .

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

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَلْعُونٌ مَلْعُونٌ مَالٌ لَا يُزَكَّى .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Accursed! Accursed, is the wealth which has not been purified (by paying Zakāt from it)’.[27]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) يَعْنِي الْأَوَّلَ قَالَ سَمِعْتُهُ يَقُولُ مَنْ أَخْرَجَ زَكَاةَ مَالِهِ تَامَّةً فَوَضَعَهَا فِي مَوْضِعِهَا لَمْ يُسْأَلْ مِنْ أَيْنَ اكْتَسَبَ مَالَهُ .

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

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

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مِهْرَانَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ سَيُطَوَّقُونَ ما بَخِلُوا بِهِ يَوْمَ الْقِيامَةِ قَالَ مَا مِنْ عَبْدٍ مَنَعَ مِنْ زَكَاةِ مَالِهِ شَيْئاً إِلَّا جَعَلَ اللَّهُ لَهُ ذَلِكَ يَوْمَ الْقِيَامَةِ ثُعْبَاناً مِنْ نَارٍ يُطَوَّقُ فِي عُنُقِهِ يَنْهَشُ مِنْ لَحْمِهِ حَتَّى يَفْرُغَ مِنَ الْحِسَابِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ سَيُطَوَّقُونَ ما بَخِلُوا بِهِ يَوْمَ الْقِيامَةِ قَالَ مَا بَخِلُوا بِهِ مِنَ الزَّكَاةِ .

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

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

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ مَنَعَ الزَّكَاةَ سَأَلَ الرَّجْعَةَ عِنْدَ الْمَوْتِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ رَبِّ ارْجِعُونِ. لَعَلِّي أَعْمَلُ صالِحاً فِيما تَرَكْتُ .

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

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

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صَلَاةٌ مَكْتُوبَةٌ خَيْرٌ مِنْ عِشْرِينَ حَجَّةً وَ حَجَّةٌ خَيْرٌ مِنْ بَيْتٍ مَمْلُوءٍ ذَهَباً يُنْفِقُهُ فِي بِرٍّ حَتَّى يَنْفَدَ

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Prescribed Salāt is better than twenty Hajjs, and a Hajj is better than a house filled with gold spent in righteousness until it depletes’.

قَالَ ثُمَّ قَالَ وَ لَا أَفْلَحَ مَنْ ضَيَّعَ عِشْرِينَ بَيْتاً مِنْ ذَهَبٍ بِخَمْسَةٍ وَ عِشْرِينَ دِرْهَماً فَقُلْتُ وَ مَا مَعْنَى خَمْسَةٍ وَ عِشْرِينَ دِرْهَماً قَالَ مَنْ مَنَعَ الزَّكَاةَ وُقِفَتْ صَلَاتُهُ حَتَّى يُزَكِّيَ .

He (the narrator) said, ‘Then he^-asws said: ‘And there is no success for the one who wastes twenty houses of gold by twenty five Dirhams’. So I said, ‘What is the meaning of ‘twenty five Dirhams’?’ He^-asws said: ‘The one who prevents the Zakāt, his Salāt would be paused until he purifies it (pays Zakāt)’.[31]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مَلْعُونٌ مَلْعُونٌ مَالٌ لَا يُزَكَّى .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Accursed! Accursed is the wealth not being purified (Zakāt not being paid from it)’.[32]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَمَّنْ ذَكَرَهُ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَنَعَ قِيرَاطاً مِنَ الزَّكَاةِ فَلْيَمُتْ إِنْ شَاءَ يَهُودِيّاً أَوْ نَصْرَانِيّاً .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who prevents a carat of Zakāt, so let him die, if he so desires to as a Jew, or a Christian’.[33]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ قَالَ حَدَّثَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا ضَاعَ مَالٌ فِي بَرٍّ وَ لَا بَحْرٍ إِلَّا بِتَضْيِيعِ الزَّكَاةِ وَ لَا يُصَادُ مِنَ الطَّيْرِ إِلَّا مَا ضَيَّعَ تَسْبِيحَهُ .

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

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

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَيُّوبَ بْنِ رَاشِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَانِعُ الزَّكَاةِ يُطَوَّقُ بِحَيَّةٍ قَرْعَاءَ وَ تَأْكُلُ مِنْ دِمَاغِهِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ سَيُطَوَّقُونَ ما بَخِلُوا بِهِ يَوْمَ الْقِيامَةِ.

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

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

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ وَجَدْنَا فِي كِتَابِ عَلِيٍّ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا مُنِعَتِ الزَّكَاةُ مَنَعَتِ الْأَرْضُ بَرَكَاتِهَا .

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘We^-asws found in the Book of Ali^-asws: ‘Rasool-Allah^-saww said: ‘When the Zakāt is prevented, the earth is Prevented (from) its Blessings’.[36]

أَبُو عَبْدِ اللَّهِ الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِيهِ أَسْبَاطِ بْنِ سَالِمٍ عَنْ سَالِمٍ مَوْلَى أَبَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا مِنْ طَيْرٍ يُصَادُ إِلَّا بِتَرْكِهِ التَّسْبِيحَ وَ مَا مِنْ مَالٍ يُصَابُ إِلَّا بِتَرْكِ الزَّكَاةِ .

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

‘I heard Abu Abdullah^-asws saying: ‘There is none from a bird which gets hunted except by neglecting its Glorification, and there is none from a wealth getting wasted except by neglecting the Zakāt’.[37]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ حَرِيزٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ ذِي مَالٍ ذَهَبٍ أَوْ فِضَّةٍ يَمْنَعُ زَكَاةَ مَالِهِ إِلَّا حَبَسَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ بِقَاعٍ قَرْقَرٍ وَ سَلَّطَ عَلَيْهِ شُجَاعاً أَقْرَعَ يُرِيدُهُ وَ هُوَ يَحِيدُ عَنْهُ فَإِذَا رَأَى أَنَّهُ لَا مَخْلَصَ لَهُ مِنْهُ أَمْكَنَهُ مِنْ يَدِهِ فَقَضِمَهَا كَمَا يُقْضَمُ الْفُجْلُ

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

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

ثُمَّ يَصِيرُ طَوْقاً فِي عُنُقِهِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ سَيُطَوَّقُونَ ما بَخِلُوا بِهِ يَوْمَ الْقِيامَةِ وَ مَا مِنْ ذِي مَالٍ إِبِلٍ أَوْ غَنَمٍ أَوْ بَقَرٍ يَمْنَعُ زَكَاةَ مَالِهِ إِلَّا حَبَسَهُ اللَّهُ يَوْمَ الْقِيَامَةِ بِقَاعٍ قَرْقَرٍ يَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَ يَنْهَشُهُ كُلُّ ذَاتِ نَابٍ بِنَابِهَا وَ مَا مِنْ ذِي مَالٍ نَخْلٍ أَوْ كَرْمٍ أَوْ زَرْعٍ يَمْنَعُ زَكَاتَهَا إِلَّا طَوَّقَهُ اللَّهُ رَيْعَةَ أَرْضِهِ إِلَى سَبْعِ أَرَضِينَ إِلَى يَوْمِ الْقِيَامَةِ .

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا حَبَسَ عَبْدٌ زَكَاةً فَزَادَتْ فِي مَالِهِ .

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

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘A servant would not withhold Zakāt, so there would be an increase in his wealth’.[39]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَنَعَ حَقّاً لِلَّهِ عَزَّ وَ جَلَّ أَنْفَقَ فِي بَاطِلٍ مِثْلَيْهِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who prevents a Right of Allah^-azwj Mighty and Majestic would spend double the like of it in falsehood (the wrong way)’.[40]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَبْعَثُ يَوْمَ الْقِيَامَةِ نَاساً مِنْ قُبُورِهِمْ مَشْدُودَةً أَيْدِيهِمْ إِلَى أَعْنَاقِهِمْ لَا يَسْتَطِيعُونَ أَنْ يَتَنَاوَلُوا بِهَا قِيسَ أَنْمُلَةٍ مَعَهُمْ مَلَائِكَةٌ يُعَيِّرُونَهُمْ تَعْيِيراً شَدِيداً يَقُولُونَ هَؤُلَاءِ الَّذِينَ مَنَعُوا خَيْراً قَلِيلًا مِنْ خَيْرٍ كَثِيرٍ هَؤُلَاءِ الَّذِينَ أَعْطَاهُمُ اللَّهُ فَمَنَعُوا حَقَّ اللَّهِ فِي أَمْوَالِهِمْ .

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

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

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 [2:43] And establish the Salāt and give the Zakāt. Thus, the one who establishes the Salāt and does not give the Zakāt has not established the Salāt’.[42]

باب الْعِلَّةِ فِي وَضْعِ الزَّكَاةِ عَلَى مَا هِيَ لَمْ تُزَدْ وَ لَمْ تُنْقَصْ

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

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 in every thousand, and why did He^-azwj not Make it to be thirty?’ 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’.[43]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ عَنْ حَبِيبٍ الْخَثْعَمِيِّ قَالَ كَتَبَ أَبُو جَعْفَرٍ الْمَنْصُورُ إِلَى مُحَمَّدِ بْنِ خَالِدٍ وَ كَانَ عَامِلَهُ عَلَى الْمَدِينَةِ أَنْ يَسْأَلَ أَهْلَ الْمَدِينَةِ عَنِ الْخَمْسَةِ فِي الزَّكَاةِ مِنَ الْمِائَتَيْنِ كَيْفَ صَارَتْ وَزْنَ سَبْعَةٍ وَ لَمْ يَكُنْ هَذَا عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ أَمَرَهُ أَنْ يَسْأَلَ فِيمَنْ يَسْأَلُ عَبْدَ اللَّهِ بْنَ الْحَسَنِ وَ جَعْفَرَ بْنَ مُحَمَّدٍ ( عليه السلام )

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

‘Abu Ja’far Al Mansour wrote to Muhammad Bin Khalid, and he was his office bearer upon Al-Medina, that he should ask the people of Al-Medina about the five from the two hundred regarding the Zakāt, how it came to be seven, and this did not happen to be in the era of Rasool-Allah^-saww, and instructed him that among the ones he asks should be Abdullah Bin Al-Hassan, and Ja’far^-asws Bin Muhammad^-asws’.

قَالَ فَسَأَلَ أَهْلَ الْمَدِينَةِ فَقَالُوا أَدْرَكْنَا مَنْ كَانَ قَبْلَنَا عَلَى هَذَا فَبَعَثَ إِلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ وَ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) فَسَأَلَ عَبْدَ اللَّهِ بْنَ الْحَسَنِ فَقَالَ كَمَا قَالَ الْمُسْتَفْتَوْنَ مِنْ أَهْلِ الْمَدِينَةِ قَالَ فَقَالَ مَا تَقُولُ يَا أَبَا عَبْدِ اللَّهِ فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) جَعَلَ فِي كُلِّ أَرْبَعِينَ أُوقِيَّةً أُوقِيَّةً فَإِذَا حَسَبْتَ ذَلِكَ كَانَ عَلَى وَزْنِ سَبْعَةٍ وَ قَدْ كَانَتْ وَزْنَ سِتَّةٍ وَ كَانَتِ الدَّرَاهِمُ خَمْسَةَ دَوَانِيقَ

He (Muhammad Bin Khalid) said, ‘So I asked the people of Al-Medina, and they said, ‘We came across the ones who were before us to be upon this’. So he sent for Abdullah Bin Al-Hassan and Ja’far Bin Muhammad^-asws. So he asked Abdullah Bin Al-Hassan, and he said just as the Fatwa issuers from the people of Al-Medina. So he said, ‘What are you^-asws saying, O Abu Abdullah^-asws?’ So he^-asws said: ‘Rasool-Allah^-saww made to be in every forty Owqiyas, one Owqiya (unit of weight – forty Dirhams). So when that was counted, it was upon the weight of seven, and it had been weighed at six, and the Dirham was of five Dawaneeqs (units of weight)’.

قَالَ حَبِيبٌ فَحَسَبْنَاهُ فَوَجَدْنَاهُ كَمَا قَالَ فَأَقْبَلَ عَلَيْهِ عَبْدُ اللَّهِ بْنُ الْحَسَنِ فَقَالَ مِنْ أَيْنَ أَخَذْتَ هَذَا قَالَ قَرَأْتُ فِي كِتَابِ أُمِّكَ فَاطِمَةَ

Habeeb (the narrator) said, ‘So we counted it and found it to be just as he^-asws had said it to be. So Abdullah Bin Al-Hassan turned towards him^-asws and said: ‘From where did you^-asws take this?’ He^-asws said: ‘I^-asws read it in the Book of your mother^-asws Syeda Fatima^-asws’.

قَالَ ثُمَّ انْصَرَفَ فَبَعَثَ إِلَيْهِ مُحَمَّدُ بْنُ خَالِدٍ ابْعَثْ إِلَيَّ بِكِتَابِ فَاطِمَةَ ( عليها السلام ) فَأَرْسَلَ إِلَيْهِ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي إِنَّمَا أَخْبَرْتُكَ أَنِّي قَرَأْتُهُ وَ لَمْ أُخْبِرْكَ أَنَّهُ عِنْدِي

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

قَالَ حَبِيبٌ فَجَعَلَ مُحَمَّدُ بْنُ خَالِدٍ يَقُولُ لِي مَا رَأَيْتُ مِثْلَ هَذَا قَطُّ .

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

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 Muhammd 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 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’.[45]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ قَالَ سَأَلَنِي رَجُلٌ مِنَ الزَّنَادِقَةِ فَقَالَ كَيْفَ صَارَتِ الزَّكَاةُ مِنْ كُلِّ أَلْفٍ خَمْسَةً وَ عِشْرِينَ دِرْهَماً فَقُلْتُ لَهُ إِنَّمَا ذَلِكَ مِثْلُ الصَّلَاةِ ثَلَاثٌ وَ ثِنْتَانِ وَ أَرْبَعٌ قَالَ فَقَبِلَ مِنِّي ثُمَّ لَقِيتُ بَعْدَ ذَلِكَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَسَأَلْتُهُ عَنْ ذَلِكَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ حَسَبَ الْأَمْوَالَ وَ الْمَسَاكِينَ فَوَجَدَ مَا يَكْفِيهِمْ مِنْ كُلِّ أَلْفٍ خَمْسَةً وَ عِشْرِينَ وَ لَوْ لَمْ يَكْفِهِمْ لَزَادَهُمْ

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

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

قَالَ فَرَجَعْتُ إِلَيْهِ فَأَخْبَرْتُهُ فَقَالَ جَاءَتْ هَذِهِ الْمَسْأَلَةُ عَلَى الْإِبِلِ مِنَ الْحِجَازِ ثُمَّ قَالَ لَوْ أَنِّي أَعْطَيْتُ أَحَداً طَاعَةً لَأَعْطَيْتُ صَاحِبَ هَذَا الْكَلَامِ .

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

باب مَا وَضَعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَى أَهْلِ بَيْتِهِ الزَّكَاةَ عَلَيْهِ

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي بَصِيرٍ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ وَ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا فَرَضَ اللَّهُ الزَّكَاةَ مَعَ الصَّلَاةِ فِي الْأَمْوَالِ وَ سَنَّهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي تِسْعَةِ أَشْيَاءَ وَ عَفَا رَسُولُ اللَّهِ عَمَّا سِوَاهُنَّ فِي الذَّهَبِ وَ الْفِضَّةِ وَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ وَ عَفَا عَمَّا سِوَى ذَلِكَ .

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

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws both having said: ‘Allah^-azwj Imposed the Zakāt in the wealth along with the Salāt, and Rasool-Allah^-saww made it a Sunnah in nine things and Rasool-Allah^-saww excused it from whatever was besides these – in the gold, and the silver, and the camels, and the cows, and the sheep, and the wheat, and the barley, and the dates, and the raisins, and excused from whatever was besides that’.[47]

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’.[48]

باب مَا يُزَكَّى مِنَ الْحُبُوبِ

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ ( عليه السلام ) عَنِ الْحُبُوبِ مَا يُزَكَّى مِنْهَا قَالَ الْبُرُّ وَ الشَّعِيرُ وَ الذُّرَةُ وَ الدُّخْنُ وَ الْأَرُزُّ وَ السُّلْتُ وَ الْعَدَسُ وَ السِّمْسِمُ كُلُّ هَذَا يُزَكَّى وَ أَشْبَاهُهُ .

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

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

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’.[50]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ قَرَأْتُ فِي كِتَابِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) جُعِلْتُ فِدَاكَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ وَضَعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الزَّكَاةَ عَلَى تِسْعَةِ أَشْيَاءَ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ وَ الذَّهَبِ وَ الْفِضَّةِ وَ الْغَنَمِ وَ الْبَقَرِ وَ الْإِبِلِ وَ عَفَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَمَّا سِوَى ذَلِكَ

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

‘I read in a letter of Abdullah Bin Muhammad to Abu Al-Hassan^-asws, ‘May I be sacrificed for you^-asws! It is reported from Abu Abdullah^-asws that he^-asws said: ‘Rasool-Allah^-saww placed the Zakāt upon night things – the wheat, and the barley, and the dates, and the raisins, and the gold, and the silver, and the sheep, and the cows, and the camels; and Rasool-Allah^-saww excused from whatever was besides that.

فَقَالَ لَهُ الْقَائِلُ عِنْدَنَا شَيْ‏ءٌ كَثِيرٌ يَكُونُ أَضْعَافَ ذَلِكَ فَقَالَ وَ مَا هُوَ فَقَالَ لَهُ الْأَرُزُّ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَقُولُ لَكَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَضَعَ الزَّكَاةَ عَلَى تِسْعَةِ أَشْيَاءَ وَ عَفَا عَمَّا سِوَى ذَلِكَ وَ تَقُولُ عِنْدَنَا أَرُزٌّ وَ عِنْدَنَا ذُرَةٌ وَ قَدْ كَانَتِ الذُّرَةُ عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله )

So a person said to him^-asws, ‘With us there are a lot of things which happen to be double that’. So he^-asws said: ‘And what is it?’ So he said to him^-asws, ‘The rice’. So Abu Abdullah^-asws said: ‘I^-asws am saying to you that Rasool-Allah^-saww placed the Zakāt upon nine things and excused from whatever was besides that, and you are saying, ‘With us there is rice, and with us there is corn’? And there was corn (existing) in the era of Rasool-Allah^-saww’.

فَوَقَّعَ ( عليه السلام ) كَذَلِكَ هُوَ وَ الزَّكَاةُ عَلَى كُلِّ مَا كِيلَ بِالصَّاعِ

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

وَ كَتَبَ عَبْدُ اللَّهِ وَ رَوَى غَيْرُ هَذَا الرَّجُلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سَأَلَهُ عَنِ الْحُبُوبِ فَقَالَ وَ مَا هِيَ فَقَالَ السِّمْسِمُ وَ الْأَرُزُّ وَ الدُّخْنُ وَ كُلُّ هَذَا غَلَّةٌ كَالْحِنْطَةِ وَ الشَّعِيرِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي الْحُبُوبِ كُلِّهَا زَكَاةٌ .

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

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

وَ رَوَى أَيْضاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ كُلُّ مَا دَخَلَ الْقَفِيزَ فَهُوَ يَجْرِي مَجْرَى الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ

And it is reported as well,

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

قَالَ فَأَخْبِرْنِي جُعِلْتُ فِدَاكَ هَلْ عَلَى هَذَا الْأَرُزِّ وَ مَا أَشْبَهَهُ مِنَ الْحُبُوبِ الْحِمِّصِ وَ الْعَدَسِ زَكَاةٌ فَوَقَّعَ ( عليه السلام ) صَدَقُوا الزَّكَاةُ فِي كُلِّ شَيْ‏ءٍ كِيلَ .

He said, ‘So inform me, may I be sacrificed for you^-asws, is there Zakāt upon the rice and what resembles it from the grains, and the chickpeas, and the lentils?’ So he^-asws signed: ‘Take out Zakāt in everything being weighed’.[52]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّ لَنَا رَطْبَةً وَ أَرُزّاً فَمَا الَّذِي عَلَيْنَا فِيهَا فَقَالَ ( عليه السلام ) أَمَّا الرَّطْبَةُ فَلَيْسَ عَلَيْكَ فِيهَا شَيْ‏ءٌ وَ أَمَّا الْأَرُزُّ فَمَا سَقَتِ السَّمَاءُ بِالْعُشْرِ وَ مَا سُقِيَ بِالدَّلْوِ فَنِصْفُ الْعُشْرِ مِنْ كُلِّ مَا كِلْتَ بِالصَّاعِ أَوْ قَالَ وَ كِيلَ بِالْمِكْيَالِ .

And from him, from Ahmad Bin Muhammad, from Muhammad Bin Ismail who said

‘I said to Abu Al-Hassan^-asws, ‘For us are unripened dates and rice, so what is that which is upon us regarding these?’ So he^-asws said: ‘As for the un-ripened dates, so there is nothing upon you with regards to it; and as for the rice, so whatever was irrigated by the sky (rain) is with the one-tenth, and whatever was irrigated by the bucket, so it is half of the one-tenth (5%), from everything what is weighed by the Sa’a’, or said: ‘Weighed by the weights’.[53]

حُمَيْدُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ سَمَاعَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبَانٍ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْحَرْثِ مَا يُزَكَّى مِنْهُ فَقَالَ الْبُرُّ وَ الشَّعِيرُ وَ الذُّرَةُ وَ الْأَرُزُّ وَ السُّلْتُ وَ الْعَدَسُ كُلُّ هَذَا مِمَّا يُزَكَّى

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

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

وَ قَالَ كُلُّ مَا كِيلَ بِالصَّاعِ فَبَلَغَ الْأَوْسَاقَ فَعَلَيْهِ الزَّكَاةُ .

And he^-asws said: ‘Everything which is weighed by the Sa’a, so it reaches the Awsaaq, so upon it is the Zakāt’.[54]

باب مَا لَا يَجِبُ فِيهِ الزَّكَاةُ مِمَّا تُنْبِتُ الْأَرْضُ مِنَ الْخُضَرِ وَ غَيْرِهَا

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

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]

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’.[56]

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)’.[57]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ وَ غَيْرِهِ عَنْ يُونُسَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْأُشْنَانِ فِيهِ زَكَاةٌ فَقَالَ لَا .

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

‘I asked Abu Al-Hassan^-asws about the potash,’Is there Zakāt regarding it?’ So he^-asws said: ‘No’.[58]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْقُطْنِ وَ الزَّعْفَرَانِ عَلَيْهِمَا زَكَاةٌ قَالَ لَا .

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

 ‘I asked Abu Al-Hassan^-asws about the cotton and the saffron, ‘Is there Zakāt upon these two?’ He^-asws said: ‘No’.[59]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْبُسْتَانِ تَكُونُ فِيهِ مِنَ الثِّمَارِ مَا لَوْ بِيعَ كَانَ مَالًا هَلْ فِيهِ صَدَقَةٌ قَالَ لَا .

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

(It has been narrated) from Abu Ja’far^-asws or Abu Abdullah^-asws regarding the orchard wherein happen to be the fruits, ‘What if it were to be sold, there would be wealth, would there be charity (payable) regarding it?’ He^-asws said: ‘No’.[60]

باب أَقَلِّ مَا يَجِبُ فِيهِ الزَّكَاةُ مِنَ الْحَرْثِ

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

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الزَّكَاةِ فِي الزَّبِيبِ وَ التَّمْرِ فَقَالَ فِي كُلِّ خَمْسَةِ أَوْسَاقٍ وَسْقٌ وَ الْوَسْقُ سِتُّونَ صَاعاً وَ الزَّكَاةُ فِيهِمَا سَوَاءٌ فَأَمَّا الطَّعَامُ فَالْعُشُرُ فِيمَا سَقَتِ السَّمَاءُ وَ أَمَّا مَا سُقِيَ بِالْغَرْبِ وَ الدَّوَالِي فَإِنَّمَا عَلَيْهِ نِصْفُ الْعُشْرِ .

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

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

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَا ذَكَرْنَا لَهُ الْكُوفَةَ وَ مَا وُضِعَ عَلَيْهَا مِنَ الْخَرَاجِ وَ مَا سَارَ فِيهَا أَهْلُ بَيْتِهِ فَقَالَ مَنْ أَسْلَمَ طَوْعاً تُرِكَتْ أَرْضُهُ فِي يَدِهِ وَ أُخِذَ مِنْهُ الْعُشْرُ مِمَّا سَقَتِ السَّمَاءُ وَ الْأَنْهَارُ وَ نِصْفُ الْعُشْرِ مِمَّا كَانَ بِالرِّشَاءِ فِيمَا عَمَرُوهُ مِنْهَا وَ مَا لَمْ يَعْمُرُوهُ مِنْهَا أَخَذَهُ الْإِمَامُ فَقَبَّلَهُ مِمَّنْ يَعْمُرُهُ وَ كَانَ لِلْمُسْلِمِينَ وَ عَلَى الْمُتَقَبِّلِينَ فِي حِصَصِهِمُ الْعُشْرُ وَ نِصْفُ الْعُشْرِ وَ لَيْسَ فِي أَقَلَّ مِنْ خَمْسَةِ أَوْسَاقٍ شَيْ‏ءٌ مِنَ الزَّكَاةِ

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

‘We mentioned Al-Kufa to him^-asws and what taxation had been placed upon it, and what his^-asws family members had gone to. So he^-asws said: ‘The one who became a Muslim voluntarily, his land was left to be in his hands, and the tenth is taken from him from what is irrigated by the sky and the rivers, and half of the tenth (5%) is taken from what was (irrigated by) the sprinkling in what they had revived from it; and whatever they did not revive from it, the Imam^-asws would take it and contract it with the ones who do revive it. And it was so for the Muslims and upon the vendors in their shares, the tenth and half the tenth, and there was no Zakāt regarding less than five Owsaqs.

وَ مَا أُخِذَ بِالسَّيْفِ فَذَلِكَ إِلَى الْإِمَامِ يُقَبِّلُهُ بِالَّذِي يَرَى كَمَا صَنَعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِخَيْبَرَ قَبَّلَ سَوَادَهَا وَ بَيَاضَهَا يَعْنِي أَرْضَهَا وَ نَخْلَهَا وَ النَّاسُ يَقُولُونَ لَا يَصْلُحُ قَبَالَةُ الْأَرْضِ وَ النَّخْلِ وَ قَدْ قَبَّلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْبَرَ وَ عَلَى الْمُتَقَبِّلِينَ سِوَى قَبَالَةِ الْأَرْضِ الْعُشْرُ وَ نِصْفُ الْعُشْرِ فِي حِصَصِهِمْ

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

وَ قَالَ إِنَّ أَهْلَ الطَّائِفِ أَسْلَمُوا وَ جَعَلُوا عَلَيْهِمُ الْعُشْرَ وَ نِصْفَ الْعُشْرِ وَ إِنَّ أَهْلَ مَكَّةَ دَخَلَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْوَةً فَكَانُوا أُسَرَاءَ فِي يَدِهِ فَأَعْتَقَهُمْ وَ قَالَ اذْهَبُوا فَأَنْتُمُ الطُّلَقَاءُ .

And he^-asws said: ‘The people of Al-Taif became Muslims, and the one-tenth and half of the one-tenth was made to be upon them, the people of Makkah, Rasool-Allah^-saww entered it forcibly. Thus, they were captives in his^-saww hands, but he^-asws freed them and said: ‘Go, for you are all free!’.[62]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي الصَّدَقَةِ فِيمَا سَقَتِ السَّمَاءُ وَ الْأَنْهَارُ إِذَا كَانَ سَيْحاً أَوْ كَانَ بَعْلًا الْعُشْرُ وَ مَا سَقَتِ السَّوَانِي وَ الدَّوَالِي أَوْ سُقِيَ بِالْغَرْبِ فَنِصْفُ الْعُشْرِ .

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

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُمَا قَالَا لَهُ هَذِهِ الْأَرْضُ الَّتِي يُزَارِعُ أَهْلُهَا مَا تَرَى فِيهَا فَقَالَ كُلُّ أَرْضٍ دَفَعَهَا إِلَيْكَ السُّلْطَانُ فَمَا حَرَثْتَهُ فِيهَا فَعَلَيْكَ فِيمَا أَخْرَجَ اللَّهُ مِنْهَا الَّذِي قَاطَعَكَ عَلَيْهِ وَ لَيْسَ عَلَى جَمِيعِ مَا أَخْرَجَ اللَّهُ مِنْهَا الْعُشْرُ إِنَّمَا عَلَيْكَ الْعُشْرُ فِيمَا يَحْصُلُ فِي يَدِكَ بَعْدَ مُقَاسَمَتِهِ لَكَ .

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

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

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ أَقَلِّ مَا يَجِبُ فِيهِ الزَّكَاةُ مِنَ الْبُرِّ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ فَقَالَ خَمْسَةُ أَوْسَاقٍ بِوَسْقِ النَّبِيِّ ( صلى الله عليه وآله ) فَقُلْتُ كَمِ الْوَسْقُ قَالَ سِتُّونَ صَاعاً قُلْتُ فَهَلْ عَلَى الْعِنَبِ زَكَاةٌ أَوْ إِنَّمَا تَجِبُ عَلَيْهِ إِذَا صَيَّرَهُ زَبِيباً قَالَ نَعَمْ إِذَا خَرَصَهُ أَخْرَجَ زَكَاتَهُ .

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

‘I asked Abu Al-Hassan^-asws about the least what would Obligated the Zakāt, from the wheat, and the barley, and the dates, and the raisins. So he^-asws said: ‘Five Owsaaq by the Wasaq of the Prophet^-saww’. So I said, ‘How much is the Wasaq?’ He^-asws said: ‘Sixty Sa’as’. I said, ‘So is there Zakāt upon the grapes, or rather it would be Obligated upon it when it does become a raisin’. He^-asws said: ‘Yes, when it is estimated, its Zakāt would be taken out’.[65]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ شُرَيْحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِيمَا سَقَتِ السَّمَاءُ وَ الْأَنْهَارُ أَوْ كَانَ بَعْلًا الْعُشْرُ وَ أَمَّا مَا سَقَتِ السَّوَانِي وَ الدَّوَالِي فَنِصْفُ العُشْرِ فَقُلْتُ لَهُ فَالْأَرْضُ تَكُونُ عِنْدَنَا تُسْقَى بِالدَّوَالِي ثُمَّ يَزِيدُ الْمَاءُ فَتُسْقَى سَيْحاً فَقَالَ وَ إِنَّ ذَا لَيَكُونُ عِنْدَكُمْ كَذَلِكَ قُلْتُ نَعَمْ قَالَ النِّصْفُ وَ النِّصْفُ نِصْفٌ بِنِصْفِ الْعُشْرِ وَ نِصْفٌ بِالْعُشْرِ

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

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

فَقُلْتُ الْأَرْضُ تُسْقَى بِالدَّوَالِي ثُمَّ يَزِيدُ الْمَاءُ فَتُسْقَى السَّقْيَةَ وَ السَّقْيَتَيْنِ سَيْحاً قَالَ وَ فِي كَمْ تُسْقَى السَّقْيَةَ وَ السَّقْيَتَيْنِ سَيْحاً قُلْتُ فِي ثَلَاثِينَ لَيْلَةً أَوْ أَرْبَعِينَ لَيْلَةً وَ قَدْ مَضَتْ قَبْلَ ذَلِكَ فِي الْأَرْضِ سِتَّةَ أَشْهُرٍ سَبْعَةَ أَشْهُرٍ قَالَ نِصْفُ الْعُشْرِ .

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ التَّمْرِ وَ الزَّبِيبِ مَا أَقَلُّ مَا تَجِبُ فِيهِ الزَّكَاةُ فَقَالَ خَمْسَةُ أَوْسَاقٍ وَ يُتْرَكُ مِعَى فَأْرَةٍ وَ أُمُّ جُعْرُورٍ لَا يُزَكَّيَانِ وَ إِنْ كَثُرَا وَ يُتْرَكُ لِلْحَارِسِ الْعَذْقُ وَ الْعَذْقَانِ وَ الْحَارِسُ يَكُونُ فِي النَّخْلِ يَنْظُرُهُ فَيُتْرَكُ ذَلِكَ لِعِيَالِهِ .

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

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

باب أَنَّ الصَّدَقَةَ فِي التَّمْرِ مَرَّةٌ وَاحِدَةٌ

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا رَجُلٍ كَانَ لَهُ حَرْثٌ أَوْ تَمْرَةٌ فَصَدَّقَهَا فَلَيْسَ عَلَيْهِ فِيهِ شَيْ‏ءٌ وَ إِنْ حَالَ عَلَيْهِ الْحَوْلُ عِنْدَهُ إِلَّا أَنْ يُحَوِّلَهُ مَالًا فَإِنْ فَعَلَ ذَلِكَ فَحَالَ عَلَيْهِ الْحَوْلُ عِنْدَهُ فَعَلَيْهِ أَنْ يُزَكِّيَهُ وَ إِلَّا فَلَا شَيْ‏ءَ عَلَيْهِ وَ إِنْ ثَبَتَ ذَلِكَ أَلْفَ عَامٍ إِذَا كَانَ بِعَيْنِهِ فَإِنَّمَا عَلَيْهِ فِيهِ صَدَقَةُ الْعُشْرِ فَإِذَا أَدَّاهَا مَرَّةً وَاحِدَةً فَلَا شَيْ‏ءَ عَلَيْهِ فِيهَا حَتَّى يُحَوِّلَهُ مَالًا وَ يَحُولَ عَلَيْهِ الْحَوْلُ وَ هُوَ عِنْدَهُ .

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

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

باب زَكَاةِ الذَّهَبِ وَ الْفِضَّةِ

Chapter 9 – Zakāt of the gold and the silver

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’.[69]

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’.[70]

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 gms).[71]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ ابْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا جَازَتِ الزَّكَاةُ الْعِشْرِينَ دِينَاراً فَفِي كُلِّ أَرْبَعَةِ دَنَانِيرَ عُشْرُ دِينَارٍ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the Zakāt exceeds twenty Dinars, so in every four Dinars it would be one-tenth of a Dinar’.[72]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الذَّهَبِ كَمْ فِيهِ مِنَ الزَّكَاةِ فَقَالَ إِذَا بَلَغَ قِيمَتُهُ مِائَتَيْ دِرْهَمٍ فَعَلَيْهِ الزَّكَاةُ .

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

‘I asked Abu Abdullah^-asws about the gold, ‘How much Zakāt is with regards to it?’ He^-asws said: ‘When its price reaches two hundred Dirhams, so upon it is the Zakāt’.[73]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) فِي كَمْ وَضَعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الزَّكَاةَ فَقَالَ فِي كُلِّ مِائَتَيْ دِرْهَمٍ خَمْسَةَ دَرَاهِمَ فَإِنْ نَقَصَتْ فَلَا زَكَاةَ فِيهَا وَ فِي الذَّهَبِ فَفِي كُلِّ عِشْرِينَ دِينَاراً نِصْفُ دِينَارٍ فَإِنْ نَقَصَتْ فَلَا زَكَاةَ فِيهَا .

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

‘I asked Abu Al-Hassan^-asws, ‘In how much did Rasool-Allah^-saww place the Zakāt?’ So he^-asws said: ‘In every two hundred Dirham, five Dirhams. So if it is deficient, so there is no Zakāt in it; and regarding the gold, so in every twenty Dinars, half a Dinar, but if it is deficient, so there is no Zakāt in it’.[74]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الذَّهَبِ وَ الْفِضَّةِ مَا أَقَلُّ مَا يَكُونُ فِيهِ الزَّكَاةُ قَالَ مِائَتَا دِرْهَمٍ وَ عِدْلُهَا مِنَ الذَّهَبِ قَالَ

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

‘Abu Abdullah^-asws was asked about the gold and the silver, ‘What is the least of what there would happen to be Zakāt in it?’ He^-asws said: ‘Two hundred Dirhams, and the equivalent of it from the gold’.

وَ سَأَلْتُهُ عَنِ النَّيِّفِ وَ الْخَمْسَةِ وَ الْعَشَرَةِ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ حَتَّى يَبْلُغَ أَرْبَعِينَ فَيُعْطَى مِنْ كُلِّ أَرْبَعِينَ دِرْهَماً دِرْهَمٌ .

And I asked him^-asws about the small change, the five and the ten. He^-asws said: ‘There is nothing upon it until it reaches forty, so you would give from every forty Dirhams, one Dirham’.[75]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ قُلْتُ لَهُ تِسْعُونَ وَ مِائَةُ دِرْهَمٍ وَ تِسْعَةَ عَشَرَ دِينَاراً أَ عَلَيْهَا فِي الزَّكَاةِ شَيْ‏ءٌ فَقَالَ إِذَا اجْتَمَعَ الذَّهَبُ وَ الْفِضَّةُ فَبَلَغَ ذَلِكَ مِائَتَيْ دِرْهَمٍ فَفِيهَا الزَّكَاةُ لِأَنَّ عَيْنَ الْمَالِ الدَّرَاهِمُ وَ كُلُّ مَا خَلَا الدَّرَاهِمَ مِنْ ذَهَبٍ أَوْ مَتَاعٍ فَهُوَ عَرْضٌ مَرْدُودٌ ذَلِكَ إِلَى الدَّرَاهِمِ فِي الزَّكَاةِ وَ الدِّيَاتِ .

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, said, ‘I said to him^-asws, ‘One hundred and ninety Dirhams, and nineteen Dinars, is there any Zakāt on it?’ So he^-asws said: ‘When there gathers the gold and the silver, and that reaches to two hundred Dirhams, so regarding these is the Zakāt, because the essence of the wealth is the Dirhams, and everything apart from the Dirhams, from gold or chattels, so it is dealt with by referring that to the Dirhams with regards to the Zakāt and the compensations’.[76]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ زَيْدٍ الصَّائِغِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي كُنْتُ فِي قَرْيَةٍ مِنْ قُرَى خُرَاسَانَ يُقَالُ لَهَا بُخَارَى فَرَأَيْتُ فِيهَا دَرَاهِمَ تُعْمَلُ ثُلُثٌ فِضَّةٌ وَ ثُلُثٌ مِسٌّ وَ ثُلُثٌ رَصَاصٌ وَ كَانَتْ تَجُوزُ عِنْدَهُمْ وَ كُنْتُ أَعْمَلُهَا وَ أُنْفِقُهَا

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

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

قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا بَأْسَ بِذَلِكَ إِذَا كَانَتْ تَجُوزُ عِنْدَهُمْ فَقُلْتُ أَ رَأَيْتَ إِنْ حَالَ عَلَيْهَا الْحَوْلُ وَ هِيَ عِنْدِي وَ فِيهَا مَا يَجِبُ عَلَيَّ فِيهِ الزَّكَاةُ أُزَكِّيهَا قَالَ نَعَمْ إِنَّمَا هُوَ مَالُكَ

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

قُلْتُ فَإِنْ أَخْرَجْتُهَا إِلَى بَلْدَةٍ لَا يُنْفَقُ فِيهَا مِثْلُهَا فَبَقِيَتْ عِنْدِي حَتَّى يَحُولَ عَلَيْهَا الْحَوْلُ أُزَكِّيهَا قَالَ إِنْ كُنْتَ تَعْرِفُ أَنَّ فِيهَا مِنَ الْفِضَّةِ الْخَالِصَةِ مَا يَجِبُ عَلَيْكَ فِيهَا الزَّكَاةُ فَزَكِّ مَا كَانَ لَكَ فِيهَا مِنَ الْفِضَّةِ الْخَالِصَةِ وَ دَعْ مَا سِوَى ذَلِكَ مِنَ الْخَبِيثِ

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

قُلْتُ وَ إِنْ كُنْتُ لَا أَعْلَمُ مَا فِيهَا مِنَ الْفِضَّةِ الْخَالِصَةِ إِلَّا أَنِّي أَعْلَمُ أَنَّ فِيهَا مَا يَجِبُ فِيهِ الزَّكَاةُ قَالَ فَاسْبِكْهَا حَتَّى تَخْلُصَ الْفِضَّةُ وَ يَحْتَرِقَ الْخَبِيثُ ثُمَّ يُزَكَّى مَا خَلَصَ مِنَ الْفِضَّةِ لِسَنَةٍ وَاحِدَةٍ .

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

باب أَنَّهُ لَيْسَ عَلَى الْحُلِيِّ وَ سَبَائِكِ الذَّهَبِ وَ نُقَرِ الْفِضَّةِ وَ الْجَوْهَرِ زَكَاةٌ

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

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’.[78]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ 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 Yahya, from Muhammad Bin Al Husayn, 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’.[79]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحُلِيِّ أَ يُزَكَّى فَقَالَ إِذاً لَا يَبْقَى مِنْهُ شَيْ‏ءٌ .

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 ornaments, ‘Should I purify (pay Zakāt)?’ So he^-asws said: ‘Then there would not remain anything from it’.[80]

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’.[81]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْمَالِ الَّذِي لَا يُعْمَلُ بِهِ وَ لَا يُقَلَّبُ قَالَ يَلْزَمُهُ الزَّكَاةُ فِي كُلِّ سَنَةٍ إِلَّا أَنْ يُسْبَكَ .

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

‘I asked Abu Al-Hassan^-asws about the wealth which is not worked with (in business) nor is it changed over. He^-asws said: ‘The Zakāt would be imposed upon it during every year, except if he casts it’.[82]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ زَكَاةُ الْحُلِيِّ عَارِيَتُهُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Zakāt of the ornaments is its lending it’.[83]

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’.[84]

حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّهُ يَجْتَمِعُ عِنْدِي الشَّيْ‏ءُ فَيَبْقَى نَحْواً مِنْ سَنَةٍ أَ نُزَكِّيهِ قَالَ لَا كُلُّ مَا لَمْ يَحُلْ عَلَيْهِ عِنْدَكَ الْحَوْلُ فَلَيْسَ عَلَيْهِ فِيهِ زَكَاةٌ وَ كُلُّ مَا لَمْ يَكُنْ رِكَازاً فَلَيْسَ عَلَيْكَ فِيهِ شَيْ‏ءٌ

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

(It has been narrated) from Abu Ibrahim^-asws (7^th Imam^-asws), said, ‘I said to him^-asws, ‘Something has gathered in my possession, and it remained for approximately a year, should we purify it (pay Zakāt)?’ He^-asws said: ‘No. Everything in your possession which a year has not passed upon, so there is no Zakāt in it; and everything what does not happen to be a mineral, so there is nothing upon you’.

قَالَ قُلْتُ وَ مَا الرِّكَازُ قَالَ الصَّامِتُ الْمَنْقُوشُ ثُمَّ قَالَ إِذَا أَرَدْتَ ذَلِكَ فَاسْبِكْهُ فَإِنَّهُ لَيْسَ فِي سَبَائِكِ الذَّهَبِ وَ نِقَارِ الْفِضَّةِ شَيْ‏ءٌ مِنَ الزَّكَاةِ .

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

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلٍ عَنْ بَعْضِ أَصْحَابِنَا أَنَّهُ قَالَ لَيْسَ فِي التِّبْرِ زَكَاةٌ إِنَّمَا هِيَ عَلَى الدَّنَانِيرِ وَ الدَّرَاهِمِ .

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

‘He^-asws said: ‘There is no Zakāt upon the gold dust. But rather it (Zakāt) is upon the Dinars and the Dirhams’.[86]

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’.[87]

باب زَكَاةِ الْمَالِ الْغَائِبِ وَ الدَّيْنِ وَ الْوَدِيعَةِ

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

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ كَانَ لَهُ مَالٌ فَانْطَلَقَ بِهِ فَدَفَنَهُ فِي مَوْضِعٍ فَلَمَّا حَالَ عَلَيْهِ الْحَوْلُ ذَهَبَ لِيُخْرِجَهُ مِنْ مَوْضِعِهِ فَاحْتَفَرَ الْمَوْضِعَ الَّذِي ظَنَّ أَنَّ الْمَالَ فِيهِ مَدْفُونٌ فَلَمْ يُصِبْهُ فَمَكَثَ بَعْدَ ذَلِكَ ثَلَاثَ سِنِينَ ثُمَّ إِنَّهُ احْتَفَرَ الْمَوْضِعَ الَّذِي مِنْ جَوَانِبِهِ كُلِّهِ فَوَقَعَ عَلَى الْمَالِ بِعَيْنِهِ كَيْفَ يُزَكِّيهِ قَالَ يُزَكِّيهِ لِسَنَةٍ وَاحِدَةٍ لِأَنَّهُ كَانَ غَائِباً عَنْهُ وَ إِنْ كَانَ احْتَبَسَهُ .

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

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

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’.[89]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ دُرُسْتَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ فِي الدَّيْنِ زَكَاةٌ إِلَّا أَنْ يَكُونَ صَاحِبُ الدَّيْنِ هُوَ الَّذِي يُؤَخِّرُهُ فَإِذَا كَانَ لَا يَقْدِرُ عَلَى أَخْذِهِ فَلَيْسَ عَلَيْهِ زَكَاةٌ حَتَّى يَقْبِضَهُ.

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is no Zakāt regarding the debts, except if it so happens that it is the lender who is delaying it. But if he was not able upon taking it, so there is no Zakāt upon it until he takes possession of it’.[90]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لَهُ الدَّيْنُ عَلَى النَّاسِ يَحْتَبِسُ فِيهِ الزَّكَاةَ قَالَ لَيْسَ عَلَيْهِ فِيهِ زَكَاةٌ حَتَّى يَقْبِضَهُ فَإِذَا قَبَضَهُ فَعَلَيْهِ الزَّكَاةُ وَ إِنْ هُوَ طَالَ حَبْسُهُ عَلَى النَّاسِ حَتَّى يَتِمَّ لِذَلِكَ سِنُونَ فَلَيْسَ عَلَيْهِ زَكَاةٌ حَتَّى يَخْرُجَ فَإِذَا هُوَ خَرَجَ زَكَّاهُ لِعَامِهِ ذَلِكَ وَ إِنْ هُوَ كَانَ يَأْخُذُ مِنْهُ قَلِيلًا قَلِيلًا فَلْيُزَكِّ مَا خَرَجَ مِنْهُ أَوَّلًا فَأَوَّلً

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

‘I asked him^-asws about the man who happens to have the debts upon the people (owing him), ‘Would the Zakāt be reckoned in it?’ He^-asws said: ‘There is no Zakāt upon him with regards to it until he takes possession of it. So when he does take the possession of it, then upon him would be the Zakāt; and if its withholding is prolonged by the people until complete years go by, so there would be no Zakāt upon him until it comes out (to him). So when it does come, there would be Zakāt for that year of his; and if it was so that he had taken a little by little, so let him purify (pay Zakāt) what comes out from it firstly.

فَإِنْ كَانَ مَتَاعُهُ وَ دَيْنُهُ وَ مَالُهُ فِي تِجَارَتِهِ الَّتِي يَتَقَلَّبُ فِيهَا يَوْماً بِيَوْمٍ يَأْخُذُ وَ يُعْطِي وَ يَبِيعُ وَ يَشْتَرِي فَهُوَ يُشْبِهُ الْعَيْنَ فِي يَدِهِ فَعَلَيْهِ الزَّكَاةُ وَ لَا يَنْبَغِي لَهُ أَنْ يُغَيِّرَ ذَلِكَ إِذَا كَانَ حَالُ مَتَاعِهِ وَ مَالِهِ عَلَى مَا وَصَفْتُ لَكَ فَيُؤَخِّرَ الزَّكَاةَ .

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

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ اسْتَقْرَضَ مَالًا فَحَالَ عَلَيْهِ الْحَوْلُ وَ هُوَ عِنْدَهُ قَالَ إِنْ كَانَ الَّذِي أَقْرَضَهُ يُؤَدِّي زَكَاتَهُ فَلَا زَكَاةَ عَلَيْهِ وَ إِنْ كَانَ لَا يُؤَدِّي أَدَّى الْمُسْتَقْرِضُ .

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

(It has been narrated) from Abu Abdullah^-asws regarding a man who borrow some wealth, and a year passes by over it and it is still in his possession. He^-asws said: ‘If it was so that then one who lent it to him did pay his Zakāt, so there would be no Zakāt upon him; but if it was so that he had not paid, the borrower would pay’.[92]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ دَفَعَ إِلَى رَجُلٍ مَالًا قَرْضاً عَلَى مَنْ زَكَاتُهُ عَلَى الْمُقْرِضِ أَوْ عَلَى الْمُقْتَرِضِ قَالَ لَا بَلْ زَكَاتُهَا إِنْ كَانَتْ مَوْضُوعَةً عِنْدَهُ حَوْلًا عَلَى الْمُقْتَرِضِ قَالَ قُلْتُ فَلَيْسَ عَلَى الْمُقْرِضِ زَكَاتُهَا قَالَ لَا يُزَكَّى الْمَالُ مِنْ وَجْهَيْنِ فِي عَامٍ وَاحِدٍ وَ لَيْسَ عَلَى الدَّافِعِ شَيْ‏ءٌ لِأَنَّهُ لَيْسَ فِي يَدِهِ شَيْ‏ءٌ إِنَّمَا الْمَالُ فِي يَدِ الْآخِذِ فَمَنْ كَانَ الْمَالُ فِي يَدِهِ زَكَّاهُ

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

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

قَالَ قُلْتُ أَ فَيُزَكِّي مَالَ غَيْرِهِ مِنْ مَالِهِ فَقَالَ إِنَّهُ مَالُهُ مَا دَامَ فِي يَدِهِ وَ لَيْسَ ذَلِكَ الْمَالُ لِأَحَدٍ غَيْرِهِ ثُمَّ قَالَ يَا زُرَارَةُ أَ رَأَيْتَ وَضِيعَةَ ذَلِكَ الْمَالِ وَ رِبْحَهُ لِمَنْ هُوَ وَ عَلَى مَنْ قُلْتُ لِلْمُقْتَرِضِ قَالَ فَلَهُ الْفَضْلُ وَ عَلَيْهِ النُّقْصَانُ وَ لَهُ أَنْ يَنْكِحَ وَ يَلْبَسَ مِنْهُ وَ يَأْكُلَ مِنْهُ وَ لَا يَنْبَغِي لَهُ أَنْ يُزَكِّيَهُ بَلْ يُزَكِّيهِ فَإِنَّهُ عَلَيْهِ .

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

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ عَلَيْهِ دَيْنٌ وَ فِي يَدِهِ مَالٌ لِغَيْرِهِ هَلْ عَلَيْهِ زَكَاةٌ فَقَالَ إِذَا كَانَ قَرْضاً فَحَالَ عَلَيْهِ الْحَوْلُ فَزَكَّاهُ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about a man upon whom are debts and in his hand is wealth of theirs’. Is the Zakāt upon him?’ So he^-asws said: ‘When it was a loan, and a year passes by over it, so he should purify it (pay Zakāt)’.[94]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الْحَمِيدِ بْنِ سَعْدٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ بَاعَ بَيْعاً إِلَى ثَلَاثِ سِنِينَ مِنْ رَجُلٍ مَلِيٍّ بِحَقِّهِ وَ مَالِهِ فِي ثِقَةٍ يُزَكِّي ذَلِكَ الْمَالَ فِي كُلِّ سَنَةٍ تَمُرُّ بِهِ أَوْ يُزَكِّيهِ إِذَا أَخَذَهُ فَقَالَ لَا بَلْ يُزَكِّيهِ إِذَا أَخَذَهُ قُلْتُ لَهُ لِكَمْ يُزَكِّيهِ قَالَ قَالَ لِثَلَاثِ سِنِينَ .

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

‘I asked Abu Al-Hassan^-asws about a man who buys goods for up to three years (delayed payment), from a man who trusts his right and his wealth for long period, would he have to purify that wealth every year which passes by, or would he purify it when he takes it. So he^-asws said: ‘But, he who takes it would purify it (pay Zakāt)’. I said to him^-asws, ‘For how long would he purify it (pay Zakāt)?’ He^-asws said: ‘Three years’.[95]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَمَّنْ أَخْبَرَهُ قَالَ سَأَلْتُ أَحَدَهُمَا ( عليهما السلام ) عَنْ رَجُلٍ عَلَيْهِ دَيْنٌ وَ فِي يَدِهِ مَالٌ وَفَى بِدَيْنِهِ وَ الْمَالُ لِغَيْرِهِ هَلْ عَلَيْهِ زَكَاةٌ فَقَالَ إِذَا اسْتَقْرَضَ فَحَالَ عَلَيْهِ الْحَوْلُ فَزَكَاتُهُ عَلَيْهِ إِذَا كَانَ فِيهِ فَضْلٌ .

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

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

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’.[97]

غَيْرُ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبْتُ إِلَيْهِ أَسْأَلُهُ عَنْ رَجُلٍ عَلَيْهِ مَهْرُ امْرَأَتِهِ لَا تَطْلُبُهُ مِنْهُ إِمَّا لِرِفْقٍ بِزَوْجِهَا وَ إِمَّا حَيَاءً فَمَكَثَ بِذَلِكَ عَلَى الرَّجُلِ عُمُرَهُ وَ عُمُرَهَا يَجِبُ عَلَيْهِ زَكَاةُ ذَلِكَ الْمَهْرِ أَمْ لَا فَكَتَبَ لَا يَجِبُ عَلَيْهِ الزَّكَاةُ إِلَّا فِي مَالِهِ .

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

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

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَنْسَى أَوْ يُعِينُ فَلَا يَزَالُ مَالُهُ دَيْناً كَيْفَ يَصْنَعُ فِي زَكَاتِهِ قَالَ يُزَكِّيهِ وَ لَا يُزَكِّي مَا عَلَيْهِ مِنَ الدَّيْنِ إِنَّمَا الزَّكَاةُ عَلَى صَاحِبِ الْمَالِ .

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

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

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’.[100]

باب أَوْقَاتِ الزَّكَاةِ

Chapter 12 – Timings of the 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’.[101]

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)’.[102]

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’.[103]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُ عَنِ الرَّجُلِ تَحِلُّ عَلَيْهِ الزَّكَاةُ فِي السَّنَةِ فِي ثَلَاثِ أَوْقَاتٍ أَ يُؤَخِّرُهَا حَتَّى يَدْفَعَهَا فِي وَقْتٍ وَاحِدٍ فَقَالَ مَتَى حَلَّتْ أَخْرَجَهَا

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

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

وَ عَنِ الزَّكَاةِ فِي الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ مَتَى تَجِبُ عَلَى صَاحِبِهَا قَالَ إِذَا مَا صَرَمَ وَ إِذَا مَا خَرَصَ.

And about the Zakāt regarding the wheat, and the barley, and the dates, and the raisins, ‘When would it be Obligated upon its owner?’ He^-asws said: ‘When he cuts it (harvests), and when he evaluates it’.[104]

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ حَمْزَةَ عَنِ الْأَصْفَهَانِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَكُونُ لِي عَلَى الرَّجُلِ مَالٌ فَأَقْبِضُهُ مِنْهُ مَتَى أُزَكِّيهِ قَالَ إِذَا قَبَضْتَهُ فَزَكِّهِ قُلْتُ فَإِنِّي أَقْبِضُ بَعْضَهُ فِي صَدْرِ السَّنَةِ وَ بَعْضَهُ بَعْدَ ذَلِكَ قَالَ فَتَبَسَّمَ ثُمَّ قَالَ مَا أَحْسَنَ مَا دَخَلْتَ فِيهَا

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

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

ثُمَّ قَالَ مَا قَبَضْتَهُ مِنْهُ فِي السِّتَّةِ الْأَشْهُرِ الْأُولَى فَزَكِّهِ لِسَنَتِهِ وَ مَا قَبَضْتَهُ بَعْدُ فِي السِّتَّةِ الْأَشْهُرِ الْأَخِيرَةِ فَاسْتَقْبِلْ بِهِ فِي السَّنَةِ الْمُسْتَقْبَلَةِ وَ كَذَلِكَ إِذَا اسْتَفَدْتَ مَالًا مُنْقَطِعاً فِي السَّنَةِ كُلِّهَا فَمَا اسْتَفَدْتَ مِنْهُ فِي أَوَّلِ السَّنَةِ إِلَى سِتَّةِ أَشْهُرٍ فَزَكِّهِ فِي عَامِكَ ذَلِكَ كُلِّهِ وَ مَا اسْتَفَدْتَ بَعْدَ ذَلِكَ فَاسْتَقْبِلْ بِهِ السَّنَةَ الْمُسْتَقْبَلَةَ .

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

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ يَكُونُ نِصْفُ مَالِهِ عَيْناً وَ نِصْفُهُ دَيْناً فَتَحِلُّ عَلَيْهِ الزَّكَاةُ قَالَ يُزَكِّي الْعَيْنَ وَ يَدَعُ الدَّيْنَ قُلْتُ فَإِنَّهُ اقْتَضَاهُ بَعْدَ سِتَّةِ أَشْهُرٍ قَالَ يُزَكِّيهِ حِينَ اقْتَضَاهُ

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

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

قُلْتُ فَإِنْ هُوَ حَالَ عَلَيْهِ الْحَوْلُ وَ حَلَّ الشَّهْرُ الَّذِي كَانَ يُزَكِّي فِيهِ وَ قَدْ أَتَى لِنِصْفِ مَالِهِ سَنَةٌ وَ لِنِصْفِهِ الْآخَرِ سِتَّةُ أَشْهُرٍ قَالَ يُزَكِّي الَّذِي مَرَّتْ عَلَيْهِ سَنَةٌ وَ يَدَعُ الْآخَرَ حَتَّى تَمُرَّ عَلَيْهِ سَنَتُهُ قُلْتُ فَإِنِ اشْتَهَى أَنْ يُزَكِّيَ ذَلِكَ قَالَ مَا أَحْسَنَ ذَلِكَ .

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الرَّجُلِ يُخْرِجُ زَكَاتَهُ فَيَقْسِمُ بَعْضَهَا وَ يُبْقِي بَعْضَهَا يَلْتَمِسُ بِهَا الْمَوْضِعَ فَيَكُونُ مِنْ أَوَّلِهِ إِلَى آخِرِهِ ثَلَاثَةُ أَشْهُرٍ قَالَ لَا بَأْسَ .

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

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

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’.[108]

حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَ يُزَكِّي الرَّجُلُ مَالَهُ إِذَا مَضَى ثُلُثُ السَّنَةِ قَالَ لَا أَ يُصَلِّي الْأُولَى قَبْلَ الزَّوَالِ .

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

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

وَ قَدْ رُوِيَ أَيْضاً أَنَّهُ يَجُوزُ إِذَا أَتَاهُ مَنْ يَصْلُحُ لَهُ الزَّكَاةُ أَنْ يُعَجِّلَ لَهُ قَبْلَ وَقْتِ الزَّكَاةِ إِلَّا أَنَّهُ يَضْمَنُهَا إِذَا جَاءَ وَقْتُ الزَّكَاةِ وَ قَدْ أَيْسَرَ الْمُعْطَى أَوِ ارْتَدَّ أَعَادَ الزَّكَاةَ .

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

باب

Chapter 13 – A Chapter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَاعَ أَبِي أَرْضاً مِنْ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ بِمَالٍ فَاشْتَرَطَ فِي بَيْعِهِ أَنْ يُزَكِّيَ هَذَا الْمَالَ مِنْ عِنْدِهِ لِسِتِّ سِنِينَ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws was sold a land by Suleyman Bin Abdul Malik for cash, so he^-asws stipulated in his sale that he would pay the due Zakāt on this wealth from him for six years’.[110]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ بَاعَ أَبِي مِنْ هِشَامِ بْنِ عَبْدِ الْمَلِكِ أَرْضاً لَهُ بِكَذَا وَ كَذَا أَلْفَ دِينَارٍ وَ اشْتَرَطَ عَلَيْهِ زَكَاةَ ذَلِكَ الْمَالِ عَشْرَ سِنِينَ وَ إِنَّمَا فَعَلَ ذَلِكَ لِأَنَّ هِشَاماً كَانَ هُوَ الْوَالِيَ .

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

‘I heard Abu Abdullah^-asws saying: ‘My^-asws father^-asws was sold from Hisham Bin Abdul Malik a land of his for such and such thousand Dinars, and he^-asws stipulated upon him the Zakāt of that wealth for ten years, and rather he^-asws did that because Hisham, he was the governor’.[111]

باب الْمَالِ الَّذِي لَا يَحُولُ عَلَيْهِ الْحَوْلُ فِي يَدِ صَاحِبِهِ

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

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’.[112]

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’.[113]

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 head of the year, he spends it before a year passes by over it. Is charity (Zakāt) upon him?’ He^-asws said: ‘No’.[114]

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’.[115]

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’.[116]

باب مَا يَسْتَفِيدُ الرَّجُلُ مِنَ الْمَالِ بَعْدَ أَنْ يُزَكِّيَ مَا عِنْدَهُ مِنَ الْمَالِ

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

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: ‘Every thing 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’.[117]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ يُونُسَ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَوَّاضٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الرَّجُلِ يَكُونُ عِنْدَهُ الْمَالُ فَيَحُولُ عَلَيْهِ الْحَوْلُ ثُمَّ يُصِيبُ مَالًا آخَرَ قَبْلَ أَنْ يَحُولَ عَلَى الْمَالِ الْحَوْلُ قَالَ إِذَا حَالَ عَلَى الْمَالِ الْأَوَّلِ الْحَوْلُ زَكَّاهُمَا جَمِيعاً .

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

(It has been narrated) from Abu Abdullah^-asws having said regarding the man who happens to have some wealth with him, and a year passes by over it. Then he attains other wealth before a year passes by upon the former wealth. He^-asws said: ‘When a year passes by upon the former wealth, he should purify (pay Zakāt) the whole of it’.[118]

باب الرَّجُلِ يَشْتَرِي الْمَتَاعَ فَيَكْسُدُ عَلَيْهِ وَ الْمُضَارَبَةِ

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

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ اشْتَرَى مَتَاعاً فَكَسَدَ عَلَيْهِ مَتَاعُهُ وَ قَدْ كَانَ زَكَّى مَالَهُ قَبْلَ أَنْ يَشْتَرِيَ بِهِ هَلْ عَلَيْهِ زَكَاةٌ أَوْ حَتَّى يَبِيعَهُ فَقَالَ إِنْ كَانَ أَمْسَكَهُ لِيَلْتَمِسَ الْفَضْلَ عَلَى رَأْسِ الْمَالِ فَعَلَيْهِ الزَّكَاةُ .

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

(It has been narrated) from Abu Abdullah^-asws regarding a man who buys goods, so the goods become unsalable upon him, and he had already purified (paid Zakāt of) his wealth before having purchased it. Is there Zakāt upon him, or until (after) he sells it?’ So he^-asws said: ‘If he withheld it in order to seek the extra upon the capital wealth (from the price rise), so upon him is the Zakāt’.[119]

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)’.[120]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ عِنْدَهُ الْمَتَاعُ مَوْضُوعاً فَيَمْكُثُ عِنْدَهُ السَّنَةَ وَ السَّنَتَيْنِ أَوْ أَكْثَرَ مِنْ ذَلِكَ قَالَ لَيْسَ عَلَيْهِ زَكَاةٌ حَتَّى يَبِيعَهُ إِلَّا أَنْ يَكُونَ أُعْطِيَ بِهِ رَأْسَ مَالِهِ فَيَمْنَعَهُ مِنْ ذَلِكَ الْتِمَاسُ الْفَضْلِ فَإِذَا هُوَ فَعَلَ ذَلِكَ وَجَبَتْ فِيهِ الزَّكَاةُ وَ إِنْ لَمْ يَكُنْ أُعْطِيَ بِهِ رَأْسَ مَالِهِ فَلَيْسَ عَلَيْهِ زَكَاةٌ حَتَّى يَبِيعَهُ وَ إِنْ حَبَسَهُ بِمَا حَبَسَهُ فَإِذَا هُوَ بَاعَهُ فَإِنَّمَا عَلَيْهِ زَكَاةُ سَنَةٍ وَاحِدَةٍ .

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

‘I asked him^-asws about the man who happens to have the goods with him, being deposits. So they remain with him for the year, and the two years, or more than that. He^-asws said: ‘There is no Zakāt upon him until he sells it, unless he has given the capital of his wealth for it, so he blocks it from that seeking the excess (price increase). So when he does that, the Zakāt would be Obligated upon him; but if he has not been given the capital of his wealth for it, so there is no Zakāt upon him until he sells it; and if he were to withhold it with whatever (other goods) he withholds, so it would be his saleable item, and rather, upon him would be the Zakāt of one year’.[121]

سَمَاعَةُ قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ مَعَهُ الْمَالُ مُضَارَبَةً هَلْ عَلَيْهِ فِي ذَلِكَ الْمَالِ زَكَاةٌ إِذَا كَانَ يَتَّجِرُ بِهِ فَقَالَ يَنْبَغِي لَهُ أَنْ يَقُولَ لِأَصْحَابِ الْمَالِ زَكُّوهُ فَإِنْ قَالُوا إِنَّا نُزَكِّيهِ فَلَيْسَ عَلَيْهِ غَيْرُ ذَلِكَ وَ إِنْ هُمْ أَمَرُوهُ أَنْ يُزَكِّيَهُ فَلْيَفْعَلْ

Sama’at said,

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

قُلْتُ أَ رَأَيْتَ لَوْ قَالُوا إِنَّا نُزَكِّيهِ وَ الرَّجُلُ يَعْلَمُ أَنَّهُمْ لَا يُزَكُّونَهُ فَقَالَ إِذَا هُمْ أَقَرُّوا بِأَنَّهُمْ يُزَكُّونَهُ فَلَيْسَ عَلَيْهِ غَيْرُ ذَلِكَ وَ إِنْ هُمْ قَالُوا إِنَّا لَا نُزَكِّيهِ فَلَا يَنْبَغِي لَهُ أَنْ يَقْبَلَ ذَلِكَ الْمَالَ وَ لَا يَعْمَلَ بِهِ حَتَّى يُزَكُّوهُ .

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

وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ إِلَّا أَنْ تَطِيبَ نَفْسُكَ أَنْ تُزَكِّيَهُ مِنْ رِبْحِكَ

And in another report from him^-asws: ‘Unless by the goodness of his self he purifies it (pays Zakāt) from his own profits’.

قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَرْبَحُ فِي السَّنَةِ خَمْسَمِائَةِ دِرْهَمٍ وَ سِتَّمِائَةٍ وَ سَبْعَمِائَةٍ هِيَ نَفَقَتُهُ وَ أَصْلُ الْمَالِ مُضَارَبَةٌ قَالَ لَيْسَ عَلَيْهِ فِي الرِّبْحِ زَكَاةٌ .

He (the narrator) said, ‘And I asked him^-asws about the man who profits in the year by five hundred Dirhams, and six hundred, and seven hundred. It is his expenditure and the capital of the wealth speculated’. He^-asws said: ‘There is no Zakāt upon him regarding the profit’.[122]

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 A;ala 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’.[123]

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’.[124]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ خَالِدِ بْنِ الْحَجَّاجِ الْكَرْخِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الزَّكَاةِ فَقَالَ مَا كَانَ مِنْ تِجَارَةٍ فِي يَدِكَ فِيهَا فَضْلٌ لَيْسَ يَمْنَعُكَ مِنْ بَيْعِهَا إِلَّا لِتَزْدَادَ فَضْلًا عَلَى فَضْلِكَ فَزَكِّهِ وَ مَا كَانَتْ مِنْ تِجَارَةٍ فِي يَدِكَ فِيهَا نُقْصَانٌ فَذَلِكَ شَيْ‏ءٌ آخَرُ .

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

‘I asked Abu Abdullah^-asws about the Zakāt, so he^-asws said: ‘Whatever was from a trading asset in your hand where is a profit, nothing preventing you from selling it except for the increase in profit (price) on top of your profit, so purify it (pay Zakāt) and whatever was from a trading asset in your hand wherein is a loss, so that is another thing’.[125]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْخُذَنَّ مَالًا مُضَارَبَةً إِلَّا مَالًا تُزَكِّيهِ أَوْ يُزَكِّيهِ صَاحِبُهُ وَ قَالَ إِنْ كَانَ عِنْدَكَ مَتَاعٌ فِي الْبَيْتِ مَوْضُوعٌ فَأُعْطِيتَ بِهِ رَأْسَ مَالِكَ فَرَغِبْتَ عَنْهُ فَعَلَيْكَ زَكَاتُهُ .

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

(It has been narrated) from Abu Abdullah^-asws) having said: ‘Do not be taking wealth for trading except wealth which you purify (pay Zakāt on) or its owner purifies it (pays Zakāt on)’. And he^-asws said: ‘If there were goods with you in the house, for which you are given the capital of your wealth, but you turn away from it, so upon you is its Zakāt’.[126]

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’.[127]

باب مَا يَجِبُ عَلَيْهِ الصَّدَقَةُ مِنَ الْحَيَوَانِ وَ مَا لَا يَجِبُ

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ زُرَارَةَ عَنْهُمَا جَمِيعاً ( عليهما السلام ) قَالَا وَضَعَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) عَلَى الْخَيْلِ الْعِتَاقِ الرَّاعِيَةِ فِي كُلِّ فَرَسٍ فِي كُلِّ عَامٍ دِينَارَيْنِ وَ جَعَلَ عَلَى الْبَرَاذِينِ دِينَاراً .

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

(It has been narrated) from both of them^-asws (5^th and 6^th Imam^-asws) together having said: ‘Amir Al-Momineen^-asws placed the ‘liberation of the shepherd’ (Zakāt) upon the cavalry horse regarding every horse, during every year, being two Dinars, and made upon the non-cavalry horse, one Dinar’.[128]

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’.[129]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ عَلَى الرَّقِيقِ زَكَاةٌ إِلَّا رَقِيقٌ يُبْتَغَى بِهِ التِّجَارَةَ فَإِنَّهُ مِنَ الْمَالِ الَّذِي يُزَكَّى .

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 no Zakāt upon the slaves except the slave acquired seeking the trading with him, for he would be from the wealth which should be purified (Zakāt paid)’.[130]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا سُئِلَا عَمَّا فِي الرَّقِيقِ فَقَالَا لَيْسَ فِي الرَّأْسِ شَيْ‏ءٌ أَكْثَرُ مِنْ صَاعٍ مِنْ تَمْرٍ إِذَا حَالَ عَلَيْهِ الْحَوْلُ وَ لَيْسَ فِي ثَمَنِهِ شَيْ‏ءٌ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ .

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

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws both having been asked about what is regarding the slaves. So they^-asws both said: ‘There is nothing upon the head anything more than a Sa’a (3 kg.) of dates, when the year passes by upon him; and there is nothing upon his price until the year passes by over it’.[131]

حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ لَمْ يُزَكِّ إِبِلَهُ أَوْ شَاتَهُ عَامَيْنِ فَبَاعَهَا عَلَى مَنِ اشْتَرَاهَا أَنْ يُزَكِّيَهَا لِمَا مَضَى قَالَ نَعَمْ تُؤْخَذُ مِنْهُ زَكَاتُهَا وَ يَتْبَعُ بِهَا الْبَائِعَ أَوْ يُؤَدِّيَ زَكَاتَهَا الْبَائِع.

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

‘I said to Abu Abdullah^-asws, ‘A man did not pay Zakāt on his camel or his sheep for two years, Then he sells it stipulating upon the buyer that he would be paying the Zakāt on it on what has passed’. He^-asws said: ‘Yes, its Zakāt would be taken from him, and the seller would pursue with it or else the seller would have to pay the Zakāt’.[132]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَكُونُ لَهُ إِبِلٌ أَوْ بَقَرٌ أَوْ غَنَمٌ أَوْ مَتَاعٌ فَيَحُولُ عَلَيْهَا الْحَوْلُ فَيَمُوتُ الْإِبِلُ وَ الْبَقَرُ وَ الْغَنَمُ وَ يَحْتَرِقُ الْمَتَاعُ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ .

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

(It has been narrated) from Abu Abdullah^-asws regarding the man who happens to have a camel, or a cow, or a sheep, or chattels. So the year passes by over it and the camel, and the cow, and the sheep dies, and the chattels burn down. He^-asws said: ‘There is nothing upon him’.[133]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ قَالَ كَانَ عَلِيٌّ ( عليه السلام ) لَا يَأْخُذُ مِنْ صِغَارِ الْإِبِلِ شَيْئاً حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ وَ لَا يَأْخُذُ مِنْ جِمَالِ الْعَمَلِ صَدَقَةً وَ كَأَنَّهُ لَمْ يَجِبْ أَنْ يُؤْخَذَ مِنَ الذُّكُورِ شَيْ‏ءٌ لِأَنَّهُ ظَهْرٌ يُحْمَلُ عَلَيْهَا .

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

‘Ali^-asws did not take anything from the young camel until the year passes by over it, and he^-asws did not take charity (Zakāt) from the working camels, and it was as if it was not Obligatory to take from the males anything before their backs were carrying load’.[134]

باب صَدَقَةِ الْإِبِلِ

Chapter 18 – Charity (Zakāt) of the camels

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي بَصِيرٍ وَ بُرَيْدٍ الْعِجْلِيِّ وَ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( صلوات الله عليهما ) قَالَا فِي صَدَقَةِ الْإِبِلِ فِي كُلِّ خَمْسٍ شَاةٌ إِلَى أَنْ تَبْلُغَ خَمْساً وَ عِشْرِينَ فَإِذَا بَلَغَتْ ذَلِكَ فَفِيهَا ابْنَةُ مَخَاضٍ ثُمَّ لَيْسَ فِيهَا شَيْ‏ءٌ حَتَّى تَبْلُغَ خَمْساً وَ ثَلَاثِينَ فَإِذَا بَلَغَتْ خَمْساً وَ ثَلَاثِينَ فَفِيهَا ابْنَةُ لَبُونٍ ثُمَّ لَيْسَ فِيهَا شَيْ‏ءٌ حَتَّى تَبْلُغَ خَمْساً وَ أَرْبَعِينَ فَإِذَا بَلَغَتْ خَمْساً وَ أَرْبَعِينَ فَفِيهَا حِقَّةٌ طَرُوقَةُ الْفَحْلِ ثُمَّ لَيْسَ فِيهَا شَيْ‏ءٌ حَتَّى تَبْلُغَ سِتِّينَ فَإِذَا بَلَغَتْ سِتِّينَ فَفِيهَا جَذَعَةٌ

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

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

ثُمَّ لَيْسَ فِيهَا شَيْ‏ءٌ حَتَّى تَبْلُغَ خَمْساً وَ سَبْعِينَ فَإِذَا بَلَغَتْ خَمْساً وَ سَبْعِينَ فَفِيهَا ابْنَتَا لَبُونٍ ثُمَّ لَيْسَ فِيهَا شَيْ‏ءٌ حَتَّى تَبْلُغَ تِسْعِينَ فَإِذَا بَلَغَتْ تِسْعِينَ فَفِيهَا حِقَّتَانِ طَرُوقَتَا الْفَحْلِ ثُمَّ لَيْسَ فِيهَا شَيْ‏ءٌ حَتَّى تَبْلُغَ عِشْرِينَ وَ مِائَةً فَإِذَا بَلَغَتْ عِشْرِينَ وَ مِائَةً فَفِيهَا حِقَّتَانِ طَرُوقَتَا الْفَحْلِ

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

فَإِذَا زَادَتْ وَاحِدَةٌ عَلَى عِشْرِينَ وَ مِائَةٍ فَفِي كُلِّ خَمْسِينَ حِقَّةٌ وَ فِي كُلِّ أَرْبَعِينَ ابْنَةُ لَبُونٍ ثُمَّ تَرْجِعُ الْإِبِلُ عَلَى أَسْنَانِهَا وَ لَيْسَ عَلَى النَّيِّفِ شَيْ‏ءٌ وَ لَا عَلَى الْكُسُورِ شَيْ‏ءٌ وَ لَيْسَ عَلَى الْعَوَامِلِ شَيْ‏ءٌ إِنَّمَا ذَلِكَ عَلَى السَّائِمَةِ الرَّاعِيَةِ

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

قَالَ قُلْتُ مَا فِي الْبُخْتِ السَّائِمَةِ شَيْ‏ءٌ قَالَ مِثْلُ مَا فِي الْإِبِلِ الْعَرَبِيَّةِ .

He (the narrator) said, ‘I said, ‘What is regarding the running camels, anything?’ He^-asws said: ‘Similar to what is regarding the Arabian camels’.[135]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي خَمْسِ قَلَائِصَ شَاةٌ وَ لَيْسَ فِيمَا دُونَ الْخَمْسِ شَيْ‏ءٌ وَ فِي عَشْرٍ شَاتَانِ وَ فِي خَمْسَ عَشْرَةَ ثَلَاثُ شِيَاهٍ وَ فِي عِشْرِينَ أَرْبَعٌ وَ فِي خَمْسٍ وَ عِشْرِينَ خَمْسٌ وَ فِي سِتَّةٍ وَ عِشْرِينَ بِنْتُ مَخَاضٍ إِلَى خَمْسٍ وَ ثَلَاثِين.

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

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

وَ قَالَ عَبْدُ الرَّحْمَنِ هَذَا فَرْقٌ بَيْنَنَا وَ بَيْنَ النَّاسِ فَإِذَا زَادَتْ وَاحِدَةٌ فَفِيهَا بِنْتُ لَبُونٍ إِلَى خَمْسٍ وَ أَرْبَعِينَ فَإِذَا زَادَتْ وَاحِدَةٌ فَفِيهَا حِقَّةٌ إِلَى سِتِّينَ فَإِذَا زَادَتْ وَاحِدَةٌ فَفِيهَا جَذَعَةٌ إِلَى خَمْسٍ وَ سَبْعِينَ فَإِذَا زَادَتْ وَاحِدَةٌ فَفِيهَا بِنْتَا لَبُونٍ إِلَى تِسْعِينَ فَإِذَا كَثُرَتِ الْإِبِلُ فَفِي كُلِّ خَمْسِينَ حِقَّةٌ .

And Abdul Rahman said, ‘There is a difference between us and the people. So when it is increased by one, so regarding these would be a two year old female camels giving milk up to forty five. So when it is increased by one, so regarding these would be a three year old female camel up to sixty. So when it increases by one, so regarding these would be a four year old female camel up to seventy-five. So when it increases by one, so regarding these would be two two-year old female camels giving milk, up to ninety. So when there are more camels, so regarding every fifty would be a three-year old female camel’.[136]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَيْسَ فِي صِغَارِ الْإِبِلِ شَيْ‏ءٌ حَتَّى يَحُولَ عَلَيْهَا الْحَوْلُ مِنْ يَوْمِ تُنْتَجُ .

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

(It has been narrated) from Abu Ja’far^-asws having said ‘There is nothing regarding the young camels until the year passes by over them from the day they were born’.[137]

باب )أَسْنَانُ الْإِبِلِ(

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

أَسْنَانُ الْإِبِلِ مِنْ أَوَّلِ يَوْمٍ تَطْرَحُهُ أُمُّهُ إِلَى تَمَامِ السَّنَةِ حُوَارٌ فَإِذَا دَخَلَ فِي الثَّانِيَةِ سُمِّيَ ابْنَ مَخَاضٍ لِأَنَّ أُمَّهُ قَدْ حَمَلَتْ فَإِذَا دَخَلَتْ فِي السَّنَةِ الثَّالِثَةِ يُسَمَّى ابْنَ لَبُونٍ وَ ذَلِكَ أَنَّ أُمَّهُ قَدْ وَضَعَتْ وَ صَارَ لَهَا لَبَنٌ فَإِذَا دَخَلَ فِي السَّنَةِ الرَّابِعَةِ يُسَمَّى الذَّكَرُ حِقّاً وَ الْأُنْثَى حِقَّةً لِأَنَّهُ قَدِ اسْتَحَقَّ أَنْ يُحْمَلَ عَلَيْهِ

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

فَإِذَا دَخَلَ فِي السَّنَةِ الْخَامِسَةِ يُسَمَّى جَذَعاً فَإِذَا دَخَلَ فِي السَّادِسَةِ يُسَمَّى ثَنِيّاً لِأَنَّهُ قَدْ أَلْقَى ثَنِيَّتَهُ فَإِذَا دَخَلَ فِي السَّابِعَةِ أَلْقَى رَبَاعِيَتَهُ وَ يُسَمَّى رَبَاعِياً فَإِذَا دَخَلَ فِي الثَّامِنَةِ أَلْقَى السِّنَّ الَّذِي بَعْدَ الرَّبَاعِيَةِ وَ سُمِّيَ سَدِيساً فَإِذَا دَخَلَ فِي التَّاسِعَةِ وَ طَرَحَ نَابَهُ سُمِّيَ بَازِلًا فَإِذَا دَخَلَ فِي الْعَاشِرَةِ فَهُوَ مُخْلِفٌ وَ لَيْسَ لَهُ بَعْدَ هَذَا اسْمٌ وَ الْأَسْنَانُ الَّتِي تُؤْخَذُ مِنْهَا فِي الصَّدَقَةِ مِنْ بِنْتِ مَخَاضٍ إِلَى الْجَذَعِ .

So when it enters into the fifth year, it is named as ‘Jaz’an’. So when it enters into the sixth year, it is named as ‘Saniyya’, because it had cast its front teeth. So when it enters into the seventh year, it casts its four (teeth) and it is named as ‘Rubaiya’. And when it enters into the eight, it casts the teeth which are after the four, and it is named as ‘Sadeysa’. So when it enters into the ninth year and drops its canines, it is named a ‘Bazila’. So when it enters into the tenth year, so it is left behind, and there is no name for it after that. And the years which it would be seized from with regards to the charity (Zakāt), is from ‘Bint Makhaaz’ up to ‘Al Jaza’a’’. (P.s. – This is an explanation of the terminology and is not a Hadeeth).[138]

باب صَدَقَةِ الْبَقَرِ

Chapter 20 – Charity (Zakāt) of the cows

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي بَصِيرٍ وَ بُرَيْدٍ الْعِجْلِيِّ وَ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا فِي الْبَقَرِ فِي كُلِّ ثَلَاثِينَ بَقَرَةً تَبِيعٌ حَوْلِيٌّ وَ لَيْسَ فِي أَقَلَّ مِنْ ذَلِكَ شَيْ‏ءٌ وَ فِي أَرْبَعِينَ بَقَرَةً بَقَرَةٌ مُسِنَّةٌ وَ لَيْسَ فِيمَا بَيْنَ الثَّلَاثِينَ إِلَى الْأَرْبَعِينَ شَيْ‏ءٌ حَتَّى تَبْلُغَ أَرْبَعِينَ فَإِذَا بَلَغَتْ أَرْبَعِينَ فَفِيهَا مُسِنَّةٌ وَ لَيْسَ فِيمَا بَيْنَ الْأَرْبَعِينَ إِلَى السِّتِّينَ شَيْ‏ءٌ

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

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

فَإِذَا بَلَغَتِ السِّتِّينَ فَفِيهَا تَبِيعَانِ إِلَى سَبْعِينَ فَإِذَا بَلَغَتْ سَبْعِينَ فَفِيهَا تَبِيعٌ وَ مُسِنَّةٌ إِلَى ثَمَانِينَ فَإِذَا بَلَغَتْ ثَمَانِينَ فَفِي كُلِّ أَرْبَعِينَ مُسِنَّةٌ إِلَى تِسْعِينَ فَإِذَا بَلَغَتْ تِسْعِينَ فَفِيهَا ثَلَاثُ تَبَائِعَ حَوْلِيَّاتٍ فَإِذَا بَلَغَتْ عِشْرِينَ وَ مِائَةً فَفِي كُلِّ أَرْبَعِينَ مُسِنَّةٌ

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

ثُمَّ تَرْجِعُ الْبَقَرُ عَلَى أَسْنَانِهَا وَ لَيْسَ عَلَى النَّيِّفِ شَيْ‏ءٌ وَ لَا عَلَى الْكُسُورِ شَيْ‏ءٌ وَ لَا عَلَى الْعَوَامِلِ شَيْ‏ءٌ إِنَّمَا الصَّدَقَةُ عَلَى السَّائِمَةِ الرَّاعِيَةِ وَ كُلُّ مَا لَمْ يَحُلْ عَلَيْهِ الْحَوْلُ عِنْدَ رَبِّهِ فَلَا شَيْ‏ءَ عَلَيْهِ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ فَإِذَا حَالَ عَلَيْهِ الْحَوْلُ وَجَبَ عَلَيْهِ .

Then the cows would be returned (accounted) upon their ages. And there is nothing upon the in between, nor upon the fractions, nor upon the working cows, but rather, the charity (Zakāt) is upon the grazing ones. And everything upon which the year has not passed in the possession of its lord, so there is nothing upon it until the year passes by upon it. So when the year passes by upon it, it (Zakāt) would be Obligated upon it’.[139]

زُرَارَةُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ فِي الْجَوَامِيسِ شَيْ‏ءٌ قَالَ مِثْلُ مَا فِي الْبَقَرِ .

Zurara,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I said to him^-asws, ‘is there anything upon the buffaloes?’ He^-asws said: ‘Similar to what is regarding the cows’.[140]

باب صَدَقَةِ الْغَنَمِ

Chapter 21 – Charity (Zakāt) of the sheep

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي بَصِيرٍ وَ بُرَيْدٍ وَ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الشَّاةِ فِي كُلِّ أَرْبَعِينَ شَاةً شَاةٌ وَ لَيْسَ فِيمَا دُونَ الْأَرْبَعِينَ شَيْ‏ءٌ ثُمَّ لَيْسَ فِيهَا شَيْ‏ءٌ حَتَّى تَبْلُغَ عِشْرِينَ وَ مِائَةً فَإِذَا بَلَغَتْ عِشْرِينَ وَ مِائَةً فَفِيهَا مِثْلُ ذَلِكَ شَاةٌ وَاحِدَةٌ فَإِذَا زَادَتْ عَلَى مِائَةٍ وَ عِشْرِينَ فَفِيهَا شَاتَانِ

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

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws regarding the sheep: ‘Regarding every forty sheep, is one sheep (as Zakāt), and there is nothing regarding what is below forty. Then there would be nothing regarding it until it reaches one hundred and twenty. So when it does reach one hundred and twenty, so regarding these would be similar to that one sheep. So when it exceeds upon one hundred and twenty, so regarding these would be two sheep.

وَ لَيْسَ فِيهَا أَكْثَرُ مِنْ شَاتَيْنِ حَتَّى تَبْلُغَ مِائَتَيْنِ فَإِذَا بَلَغَتِ الْمِائَتَيْنِ فَفِيهَا مِثْلُ ذَلِكَ فَإِذَا زَادَتْ عَلَى الْمِائَتَيْنِ شَاةٌ وَاحِدَةٌ فَفِيهَا ثَلَاثُ شِيَاهٍ ثُمَّ لَيْسَ فِيهَا شَيْ‏ءٌ أَكْثَرُ مِنْ ذَلِكَ حَتَّى تَبْلُغَ ثَلَاثَمِائَةٍ فَإِذَا بَلَغَتْ ثَلَاثَمِائَةٍ فَفِيهَا مِثْلُ ذَلِكَ ثَلَاثُ شِيَاهٍ فَإِذَا زَادَتْ وَاحِدَةٌ فَفِيهَا أَرْبَعُ شِيَاهٍ حَتَّى تَبْلُغَ أَرْبَعَمِائَةٍ فَإِذَا تَمَّتْ أَرْبَعُمِائَةٍ كَانَ عَلَى كُلِّ مِائَةٍ شَاةٌ وَ سَقَطَ الْأَمْرُ الْأَوَّلُ وَ لَيْسَ عَلَى مَا دُونَ الْمِائَةِ بَعْدَ ذَلِكَ شَيْ‏ءٌ وَ لَيْسَ فِي النَّيِّفِ شَيْ‏ءٌ

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

وَ قَالَا كُلُّ مَا لَمْ يَحُلْ عَلَيْهِ الْحَوْلُ عِنْدَ رَبِّهِ فَلَا شَيْ‏ءَ عَلَيْهِ فَإِذَا حَالَ عَلَيْهِ الْحَوْلُ وَجَبَ عَلَيْهِ.

And they^-asws both said: ‘Everything upon which the year has not passed by, so there is nothing upon it. So when the year does pass by, it would be Obligated upon it’.[141]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَيْسَ فِي الْأَكِيلَةِ وَ لَا فِي الرُّبَّى وَ الرُّبَّى الَّتِي تُرَبَّى اثْنَيْنِ وَ لَا شَاةِ لَبَنٍ وَ لَا فَحْلِ الْغَنَمِ صَدَقَةٌ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The charity (Zakāt) is neither regarding the fed ones, nor the nourisher, and the nourisher is that which feeds two (others), nor upon a milking sheep, nor upon the stallion sheep’.[142]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُؤْخَذُ أَكُولَةٌ وَ الْأَكُولَةُ الْكَبِيرَةُ مِنَ الشَّاةِ تَكُونُ فِي الْغَنَمِ وَ لَا وَالِدُهُ وَ لَا الْكَبْشُ الْفَحْلُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘You do not take an Akoula, and the Akoula is the old one from the ewes which happens to be among the sheep, nor is parent, nor the stallion ram’.[143]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) السَّخْلُ مَتَى تَجِبُ فِيهِ الصَّدَقَةُ قَالَ إِذَا أَجْذَعَ .

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

‘I said to Abu Abdullah^-asws, ‘The lamb, when would the charity (Zakāt) be Obligatory with regards to it?’ He^-asws said: ‘When it is a year old’.[144]

باب أَدَبِ الْمُصَدِّقِ

Chapter 22 – Discipline of the charity (Zakāt) collector

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ بَعَثَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) مُصَدِّقاً مِنَ الْكُوفَةِ إِلَى بَادِيَتِهَا فَقَالَ لَهُ يَا عَبْدَ اللَّهِ انْطَلِقْ وَ عَلَيْكَ بِتَقْوَى اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ وَ لَا تُؤْثِرَنَّ دُنْيَاكَ عَلَى آخِرَتِكَ وَ كُنْ حَافِظاً لِمَا ائْتَمَنْتُكَ عَلَيْهِ رَاعِياً لِحَقِّ اللَّهِ فِيهِ حَتَّى تَأْتِيَ نَادِيَ بَنِي فُلَانٍ

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

‘I heard Abu Abullah^-asws saying: ‘Amir Al-Momineen^-asws sent a Zakāt collector from Al-Kufa to its valleys, and said to him: ‘O servant of Allah^-azwj! Go, and upon you be the fear of Allah^-azwj Alone, there being no associates for Him^-azwj, and do not be preferring your world upon your Hereafter, and be protective to what you are entrusted upon it as a shepherd of the Right of Allah^-azwj, until you come over to the society of the clan of so and so.

فَإِذَا قَدِمْتَ فَانْزِلْ بِمَائِهِمْ مِنْ غَيْرِ أَنْ تُخَالِطَ أَبْيَاتَهُمْ ثُمَّ امْضِ إِلَيْهِمْ بِسَكِينَةٍ وَ وَقَارٍ حَتَّى تَقُومَ بَيْنَهُمْ وَ تُسَلِّمَ عَلَيْهِمْ ثُمَّ قُلْ لَهُمْ يَا عِبَادَ اللَّهِ أَرْسَلَنِي إِلَيْكُمْ وَلِيُّ اللَّهِ لآِخُذَ مِنْكُمْ حَقَّ اللَّهِ فِي أَمْوَالِكُمْ فَهَلْ لِلَّهِ فِي أَمْوَالِكُمْ مِنْ حَقٍّ فَتُؤَدُّونَ إِلَى وَلِيِّهِ

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

فَإِنْ قَالَ لَكَ قَائِلٌ لَا فَلَا تُرَاجِعْهُ وَ إِنْ أَنْعَمَ لَكَ مِنْهُمْ مُنْعِمٌ فَانْطَلِقْ مَعَهُ مِنْ غَيْرِ أَنْ تُخِيفَهُ أَوْ تَعِدَهُ إِلَّا خَيْراً فَإِذَا أَتَيْتَ مَالَهُ فَلَا تَدْخُلْهُ إِلَّا بِإِذْنِهِ فَإِنَّ أَكْثَرَهُ لَهُ فَقُلْ يَا عَبْدَ اللَّهِ أَ تَأْذَنُ لِي فِي دُخُولِ مَالِكَ فَإِنْ أَذِنَ لَكَ فَلَا تَدْخُلْهُ دُخُولَ مُتَسَلِّطٍ عَلَيْهِ فِيهِ وَ لَا عُنْفٍ بِهِ

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

فَاصْدَعِ الْمَالَ صَدْعَيْنِ ثُمَّ خَيِّرْهُ أَيَّ الصَّدْعَيْنِ شَاءَ فَأَيَّهُمَا اخْتَارَ فَلَا تَعْرِضْ لَهُ ثُمَّ اصْدَعِ الْبَاقِيَ صَدْعَيْنِ ثُمَّ خَيِّرْهُ فَأَيَّهُمَا اخْتَارَ فَلَا تَعْرِضْ لَهُ وَ لَا تَزَالُ كَذَلِكَ حَتَّى يَبْقَى مَا فِيهِ وَفَاءٌ لِحَقِّ اللَّهِ تَبَارَكَ وَ تَعَالَى مِنْ مَالِهِ فَإِذَا بَقِيَ ذَلِكَ فَاقْبِضْ حَقَّ اللَّهِ مِنْهُ وَ إِنِ اسْتَقَالَكَ فَأَقِلْهُ

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

ثُمَّ اخْلِطْهَا وَ اصْنَعْ مِثْلَ الَّذِي صَنَعْتَ أَوَّلًا حَتَّى تَأْخُذَ حَقَّ اللَّهِ فِي مَالِهِ فَإِذَا قَبَضْتَهُ فَلَا تُوَكِّلْ بِهِ إِلَّا نَاصِحاً شَفِيقاً أَمِيناً حَفِيظاً غَيْرَ مُعْنِفٍ لِشَيْ‏ءٍ مِنْهَا ثُمَّ احْدُرْ كُلَّ مَا اجْتَمَعَ عِنْدَكَ مِنْ كُلِّ نَادٍ إِلَيْنَا نُصَيِّرْهُ حَيْثُ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ

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

فَإِذَا انْحَدَرَ بِهَا رَسُولُكَ فَأَوْعِزْ إِلَيْهِ أَنْ لَا يَحُولَ بَيْنَ نَاقَةٍ وَ بَيْنَ فَصِيلِهَا وَ لَا يُفَرِّقَ بَيْنَهُمَا وَ لَا يَمْصُرَنَّ لَبَنَهَا فَيُضِرَّ ذَلِكَ بِفَصِيلِهَا وَ لَا يَجْهَدَ بِهَا رُكُوباً وَ لْيَعْدِلْ بَيْنَهُنَّ فِي ذَلِكَ وَ لْيُورِدْهُنَّ كُلَّ مَاءٍ يَمُرُّ بِهِ وَ لَا يَعْدِلْ بِهِنَّ عَنْ نَبْتِ الْأَرْضِ إِلَى جَوَادِّ الطَّرِيقِ فِي السَّاعَةِ الَّتِي فِيهَا تُرِيحُ وَ تَغْبُقُ وَ لْيَرْفُقْ بِهِنَّ جُهْدَهُ حَتَّى يَأْتِيَنَا بِإِذْنِ اللَّهِ سِحَاحاً سِمَاناً غَيْرَ مُتْعَبَاتٍ وَ لَا مُجْهَدَاتٍ

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

فَيُقْسَمْنَ بِإِذْنِ اللَّهِ عَلَى كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ ( صلى الله عليه وآله ) عَلَى أَوْلِيَاءِ اللَّهِ فَإِنَّ ذَلِكَ أَعْظَمُ لِأَجْرِكَ وَ أَقْرَبُ لِرُشْدِكَ يَنْظُرُ اللَّهُ إِلَيْهَا وَ إِلَيْكَ وَ إِلَى جُهْدِكَ وَ نَصِيحَتِكَ لِمَنْ بَعَثَكَ وَ بُعِثْتَ فِي حَاجَتِهِ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ مَا يَنْظُرُ اللَّهُ إِلَى وَلِيٍّ لَهُ يَجْهَدُ نَفْسَهُ بِالطَّاعَةِ وَ النَّصِيحَةِ لَهُ وَ لِإِمَامِهِ إِلَّا كَانَ مَعَنَا فِي الرَّفِيقِ الْأَعْلَى

Thus, these would be distributed by the Permission of Allah^-azwj upon the Book of Allah^-azwj and the Sunnah of His^-azwj Prophet^-saww upon the friends of Allah^-azwj. Thus, that would be great for your Recompense and closer for your righteous guidance. Allah^-azwj is Looking at them and at you and to your efforts, and your advice to the one^-asws who sent you and you sent, regarding his^-asws need, for Rasool-Allah^-saww said: ‘Allah^-azwj does not Look at a friend of His^-azwj who strives with his self with the obedience and the correct advice for himself and for his Imam^-asws, except that he would be with us^-saww among the lofty friends’.

قَالَ ثُمَّ بَكَى أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثُمَّ قَالَ يَا بُرَيْدُ لَا وَ اللَّهِ مَا بَقِيَتْ لِلَّهِ حُرْمَةٌ إِلَّا انْتُهِكَتْ وَ لَا عُمِلَ بِكِتَابِ اللَّهِ وَ لَا سُنَّةِ نَبِيِّهِ فِي هَذَا الْعَالَمِ وَ لَا أُقِيمَ فِي هَذَا الْخَلْقِ حَدٌّ مُنْذُ قَبَضَ اللَّهُ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ عَلَيْهِ وَ لَا عُمِلَ بِشَيْ‏ءٍ مِنَ الْحَقِّ إِلَى يَوْمِ النَّاسِ هَذَا

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

ثُمَّ قَالَ أَمَا وَ اللَّهِ لَا تَذْهَبُ الْأَيَّامُ وَ اللَّيَالِي حَتَّى يُحْيِيَ اللَّهُ الْمَوْتَى وَ يُمِيتَ الْأَحْيَاءَ وَ يَرُدَّ اللَّهُ الْحَقَّ إِلَى أَهْلِهِ وَ يُقِيمَ دِينَهُ الَّذِي ارْتَضَاهُ لِنَفْسِهِ وَ نَبِيِّهِ فَأَبْشِرُوا ثُمَّ أَبْشِرُوا ثُمَّ أَبْشِرُوا فَوَ اللَّهِ مَا الْحَقُّ إِلَّا فِي أَيْدِيكُمْ .

Then he^-asws said: ‘But, by Allah^-azwj, The days and the night will not go away until Allah^-azwj Revives the dead and Causes the living ones to die, and Allah^-azwj Returns the Truth to its People^-asws, and Establishes His^azw Religion which He^-azwj is Pleased with for Himself^-azwj and His^-azwj Prophet^-saww. Therefore, receive glad tidings, then receive glad tidings, then receive glad tidings, for by Allah^-azwj, there is no Truth except (what will come) in your hands’.[145]

حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ أَ يَجْمَعُ النَّاسَ الْمُصَدِّقُ أَمْ يَأْتِيهِمْ عَلَى مَنَاهِلِهِمْ قَالَ لَا بَلْ يَأْتِيهِمْ عَلَى مَنَاهِلِهِمْ فَيُصَدِّقُهُمْ .

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

(It has been narrated) from Abu Abdullah^-asws having been asked, ‘Should the Zakāt collector gather the people or should he go to them to their watering places?’ He^-asws said: ‘No, but he should go to them to their watering places, so he would collect their charity (Zakāt)’.[146]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ( عليه السلام ) أَنَّهُ قَالَ لَا تُبَاعُ الصَّدَقَةُ حَتَّى تُعْقَلَ .

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

(It has been narrated) from Ja’far^-asws, from his^-asws father^-asws, from Ali^-asws having said: ‘The charity (Zakāt) would not be sold until it is decided upon (for distribution)’.[147]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) قَالَ كَانَ عَلِيٌّ ( صلوات الله عليه ) إِذَا بَعَثَ مُصَدِّقَهُ قَالَ لَهُ إِذَا أَتَيْتَ عَلَى رَبِّ الْمَالِ فَقُلْ لَهُ تَصَدَّقْ رَحِمَكَ اللَّهُ مِمَّا أَعْطَاكَ اللَّهُ فَإِنْ وَلَّى عَنْكَ فَلَا تُرَاجِعْهُ .

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

(It has been narrated) from Ja’far^-asws, from his^-asws father^-asws having said: ‘It was so that whenever Ali^-asws sent a Zakāt collector, he^-asws said to him: ‘When you go over to a lord of the wealth, so say to him, ‘Give charity (Zakāt), may Allah^-azwj have Mercy on you, from what Allah^-azwj has Given to you’. But, if he turn around from you (refuses), so do not return (ask again)’.[148]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّدَقَةِ فَقَالَ إِنَّ ذَلِكَ لَا يُقْبَلُ مِنْكَ فَقَالَ إِنِّي أُحَمِّلُ ذَلِكَ فِي مَالِي فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مُرْ مُصَدِّقَكَ أَنْ لَا يَحْشُرَ مِنْ مَاءٍ إِلَى مَاءٍ وَ لَا يَجْمَعَ بَيْنَ الْمُتَفَرِّقِ وَ لَا يُفَرِّقَ بَيْنَ الْمُجْتَمِعِ وَ إِذَا دَخَلَ الْمَالَ فَلْيَقْسِمِ الْغَنَمَ نِصْفَيْنِ ثُمَّ يُخَيِّرُ صَاحِبَهَا أَيَّ الْقِسْمَيْنِ شَاءَ فَإِذَا اخْتَارَ فَلْيَدْفَعْهُ إِلَيْهِ

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

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

فَإِنْ تَتَبَّعَتْ نَفْسُ صَاحِبِ الْغَنَمِ مِنَ النِّصْفِ الْآخَرِ مِنْهَا شَاةً أَوْ شَاتَيْنِ أَوْ ثَلَاثاً فَلْيَدْفَعْهَا إِلَيْهِ ثُمَّ لْيَأْخُذْ صَدَقَتَهُ فَإِذَا أَخْرَجَهَا فَلْيَقْسِمْهَا فِيمَنْ يُرِيدُ فَإِذَا قَامَتْ عَلَى ثَمَنٍ فَإِنْ أَرَادَهَا صَاحِبُهَا فَهُوَ أَحَقُّ بِهَا وَ إِنْ لَمْ يُرِدْهَا فَلْيَبِعْهَا .

But if the owner of the sheep would prefer to have a sheep, or two sheep, or three from the other half, so let him hand these over to him. Then let him take its charity (Zakāt). So when he extracts it, so let him divide it among the one he (the owner) intends to. So when it is evaluated upon a price, and if its owner wants it (the price), so he is more rightful with it, and if he does not want it, so let him (Zakāt collector) sell it’.[149]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَمَّنْ يَلِي صَدَقَةَ الْعُشْرِ عَلَى مَنْ لَا بَأْسَ بِهِ فَقَالَ إِنْ كَانَ ثِقَةً فَمُرْهُ يَضَعُهَا فِي مَوَاضِعِهَا وَ إِنْ لَمْ يَكُنْ ثِقَةً فَخُذْهَا مِنْهُ وَ ضَعْهَا فِي مَوَاضِعِهَا .

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

‘I asked Abu Al-Hassan^-asws about the one who gives out the charity (Zakāt) of the tenth (10%) upon the one there is no problem with. So he^-asws said: ‘If he was reliable, so instruct him to place it in its (appropriate) place, and if he does not happen to be reliable, so seize it from him and place in its (appropriate) place’.[150]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ مُقَرِّنِ بْنِ عَبْدِ اللَّهِ بْنِ زَمْعَةَ بْنِ سُبَيْعٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ جَدِّ أَبِيهِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه ) كَتَبَ لَهُ فِي كِتَابِهِ الَّذِي كَتَبَ لَهُ بِخَطِّهِ حِينَ بَعَثَهُ عَلَى الصَّدَقَاتِ مَنْ بَلَغَتْ عِنْدَهُ مِنَ الْإِبِلِ صَدَقَةُ الْجَذَعَةِ وَ لَيْسَتْ عِنْدَهُ جَذَعَةٌ وَ عِنْدَهُ حِقَّةٌ فَإِنَّهُ تُقْبَلُ مِنْهُ الْحِقَّةُ وَ يَجْعَلُ مَعَهَا شَاتَيْنِ أَوْ عِشْرِينَ دِرْهَماً

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

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

وَ مَنْ بَلَغَتْ عِنْدَهُ صَدَقَةُ الْحِقَّةِ وَ لَيْسَتْ عِنْدَهُ حِقَّةٌ وَ عِنْدَهُ جَذَعَةٌ فَإِنَّهُ تُقْبَلُ مِنْهُ الْجَذَعَةُ وَ يُعْطِيهِ الْمُصَدِّقُ شَاتَيْنِ أَوْ عِشْرِينَ دِرْهَماً

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

وَ مَنْ بَلَغَتْ صَدَقَتُهُ حِقَّةً وَ لَيْسَتْ عِنْدَهُ حِقَّةٌ وَ عِنْدَهُ ابْنَةُ لَبُونٍ فَإِنَّهُ يُقْبَلُ مِنْهُ ابْنَةُ لَبُونٍ وَ يُعْطِي مَعَهَا شَاتَيْنِ أَوْ عِشْرِينَ دِرْهَماً

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

وَ مَنْ بَلَغَتْ صَدَقَتُهُ ابْنَةَ لَبُونٍ وَ لَيْسَتْ عِنْدَهُ ابْنَةُ لَبُونٍ وَ عِنْدَهُ حِقَّةٌ فَإِنَّهُ تُقْبَلُ مِنْهُ الْحِقَّةُ وَ يُعْطِيهِ الْمُصَدِّقُ شَاتَيْنِ أَوْ عِشْرِينَ دِرْهَماً وَ مَنْ بَلَغَتْ صَدَقَتُهُ ابْنَةَ لَبُونٍ وَ لَيْسَتْ عِنْدَهُ ابْنَةُ لَبُونٍ وَ عِنْدَهُ ابْنَةُ مَخَاضٍ فَإِنَّهُ تُقْبَلُ مِنْهُ ابْنَةُ مَخَاضٍ وَ يُعْطِي مَعَهَا شَاتَيْنِ أَوْ عِشْرِينَ دِرْهَماً

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

وَ مَنْ بَلَغَتْ صَدَقَتُهُ ابْنَةَ مَخَاضٍ وَ لَيْسَتْ عِنْدَهُ ابْنَةُ مَخَاضٍ وَ عِنْدَهُ ابْنَةُ لَبُونٍ فَإِنَّهُ تُقْبَلُ مِنْهُ ابْنَةُ لَبُونٍ وَ يُعْطِيهِ الْمُصَدِّقُ شَاتَيْنِ أَوْ عِشْرِينَ دِرْهَماً

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

وَ مَنْ لَمْ يَكُنْ عِنْدَهُ ابْنَةُ مَخَاضٍ عَلَى وَجْهِهَا وَ عِنْدَهُ ابْنُ لَبُونٍ ذَكَرٌ فَإِنَّهُ تُقْبَلُ مِنْهُ ابْنُ لَبُونٍ وَ لَيْسَ مَعَهُ شَيْ‏ءٌ

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

وَ مَنْ لَمْ يَكُنْ مَعَهُ شَيْ‏ءٌ إِلَّا أَرْبَعَةٌ مِنَ الْإِبِلِ وَ لَيْسَ لَهُ مَالٌ غَيْرُهَا فَلَيْسَ فِيهَا شَيْ‏ءٌ إِلَّا أَنْ يَشَاءَ رَبُّهَا فَإِذَا بَلَغَ مَالُهُ خَمْساً مِنَ الْإِبِلِ فَفِيهَا شَاةٌ .

And the who does not happen to have anything with him except for four camels, and there is no wealth for him apart from it, so there is nothing regarding it, except if its lord so desires. So when his wealth reaches five from the camels, so there would be a sheep regarding it’.[151]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ مَعْمَرٍ قَالَ أَخْبَرَنِي أَبُو الْحَسَنِ الْعُرَنِيُّ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ عَنْ مُهَاجِرٍ عَنْ رَجُلٍ مِنْ ثَقِيفٍ قَالَ اسْتَعْمَلَنِي عَلِيُّ بْنُ أَبِي طَالِبٍ ( عليه السلام ) عَلَى بَانِقْيَا وَ سَوَادٍ مِنْ سَوَادِ الْكُوفَةِ فَقَالَ لِي وَ النَّاسُ حُضُورٌ انْظُرْ خَرَاجَكَ فَجِدَّ فِيهِ وَ لَا تَتْرُكْ مِنْهُ دِرْهَماً فَإِذَا أَرَدْتَ أَنْ تَتَوَجَّهَ إِلَى عَمَلِكَ فَمُرَّ بِي

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

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

قَالَ فَأَتَيْتُهُ فَقَالَ لِي إِنَّ الَّذِي سَمِعْتَ مِنِّي خُدْعَةٌ إِيَّاكَ أَنْ تَضْرِبَ مُسْلِماً أَوْ يَهُودِيّاً أَوْ نَصْرَانِيّاً فِي دِرْهَمِ خَرَاجٍ أَوْ تَبِيعَ دَابَّةَ عَمَلٍ فِي دِرْهَمٍ فَإِنَّمَا أُمِرْنَا أَنْ نَأْخُذَ مِنْهُمُ الْعَفْوَ .

He (the narrator) said, ‘So I went over to him^-asws, and he^-asws said to me: ‘That which you heard from me^-asws were principles. Beware of striking a Muslim, or a Jew, or a Christian regarding a Dirham of tax, or pursuing a working animal regarding a Dirham. But rather, we^-asws order that we^-asws should observe tolerance for them’.[152]

باب زَكَاةِ مَالِ الْيَتِيمِ

Chapter 23 – Zakāt on the wealth of the orphans

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مَالِ الْيَتِيمِ عَلَيْهِ زَكَاةٌ فَقَالَ إِذَا كَانَ مَوْضُوعاً فَلَيْسَ عَلَيْهِ زَكَاةٌ وَ إِذَا عَمِلْتَ بِهِ فَأَنْتَ لَهُ ضَامِنٌ وَ الرِّبْحُ لِلْيَتِيمِ .

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

(It has been narrated) from Abu Abdullah^-asws regarding the wealth of the orphans, ‘Is there Zakāt upon it?’ So he^-asws said: ‘When it is a deposit, so there is no Zakāt upon it, but when it is worked with, so you would be responsible (guarantor) for it, and the profit would be for the orphan’.[153]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْعُطَارِدِ الْخَيَّاطِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَالُ الْيَتِيمِ يَكُونُ عِنْدِي فَأَتَّجِرُ بِهِ فَقَالَ إِذَا حَرَّكْتَهُ فَعَلَيْكَ زَكَاتُهُ قَالَ قُلْتُ فَإِنِّي أُحَرِّكُهُ ثَمَانِيَةَ أَشْهُرٍ وَ أَدَعُهُ أَرْبَعَةَ أَشْهُرٍ قَالَ عَلَيْكَ زَكَاتُهُ .

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

‘I said to Abu Abdullah^-asws, ‘The wealth of the orphans happens to be in my possession. So, can I trade with it?’ So he^-asws said: ‘You move it and upon you would be its Zakāt’. I said, ‘Supposing if I was to move it for eight months, and leave it for four months?’ He^-asws said: ‘Upon you would be its Zakāt’.[154]

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’.[155]

حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَيْسَ عَلَى مَالِ الْيَتِيمِ زَكَاةٌ وَ إِنْ بَلَغَ الْيَتِيمُ فَلَيْسَ عَلَيْهِ لِمَا مَضَى زَكَاةٌ وَ لَا عَلَيْهِ فِيمَا بَقِيَ حَتَّى يُدْرِكَ فَإِذَا أَدْرَكَ فَإِنَّمَا عَلَيْهِ زَكَاةٌ وَاحِدَةٌ ثُمَّ كَانَ عَلَيْهِ مِثْلُ مَا عَلَى غَيْرِهِ مِنَ النَّاسِ .

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

‘I heard Abu Abdullah^-asws saying: ‘There is no Zakāt upon the wealth of the orphans, and even if the orphan reaches adulthood, there would be nothing upon him, due to the Zakāt of the past, and there would be nothing upon him regarding what remains until he becomes aware (adult). So when he does become aware (adult). So rather there would be one (year’s) Zakāt upon him. Then, upon him, would be similar to what is upon others from the people’.[156]

حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّهُمَا قَالَا لَيْسَ عَلَى مَالِ الْيَتِيمِ فِي الدِّينِ وَ الْمَالِ الصَّامِتِ شَيْ‏ءٌ فَأَمَّا الْغَلَّاتُ فَعَلَيْهَا الصَّدَقَةُ وَاجِبَةٌ .

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

‘There is nothing upon the wealth of the orphans regarding the debts and the silent wealth (immovable asset). But, as for the produce, so upon it is the Obligatory charity (Zakāt)’.[157]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ سَعِيدٍ السَّمَّانِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَيْسَ فِي مَالِ الْيَتِيمِ زَكَاةٌ إِلَّا أَنْ يُتَّجَرَ بِهِ فَإِنِ اتُّجِرَ بِهِ فَالرِّبْحُ لِلْيَتِيمِ فَإِنْ وُضِعَ فَعَلَى الَّذِي يَتَّجِرُ بِهِ .

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

‘I heard Abu Abdullah^-asws saying: ‘There is no Zakāt regarding the wealth of the orphans except if one were to trade with it. So if it is traded with, then the profits would be for the orphan. But if there is a loss, so it would be upon the one who traded with it’.[158]

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)’.[159]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ الْفُضَيْلِ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَسْأَلُهُ عَنِ الْوَصِيِّ أَ يُزَكِّي زَكَاةَ الْفِطْرَةِ عَنِ الْيَتَامَى إِذَا كَانَ لَهُمْ مَالٌ قَالَ فَكَتَبَ ( عليه السلام ) لَا زَكَاةَ عَلَى يَتِيمٍ .

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

‘I wrote to Abu Al-Hassan Al-Reza^-asws asking him^-asws about the trustee, ‘Would he pay the Zakāt of Al-Fitra on behalf of the orphans who happened to have had some wealth?’ So he^-asws wrote: ‘There is no Zakāt upon the orphans’ (when an orphan reaches the age of offering Salāt he is not an orphan but achieves the status of an adult).[160]

باب زَكَاةِ مَالِ الْمَمْلُوكِ وَ الْمُكَاتَبِ وَ الْمَجْنُونِ

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ فِي مَالِ الْمَمْلُوكِ شَيْ‏ءٌ وَ لَوْ كَانَ لَهُ أَلْفُ أَلْفٍ وَ لَوِ احْتَاجَ لَمْ يُعْطَ مِنَ الزَّكَاةِ شَيْئاً .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is nothing regarding the wealth of the owned slaves, and even though there may be thousands upon thousand for him, and even if he was in need, he would not be given anything from the Zakāt’.[161]

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’.[162]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ امْرَأَةٍ مُصَابَةٍ وَ لَهَا مَالٌ فِي يَدِ أَخِيهَا هَلْ عَلَيْهِ زَكَاةٌ فَقَالَ إِنْ كَانَ أَخُوهَا يَتَّجِرُ بِهِ فَعَلَيْهِ زَكَاةٌ .

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

‘I asked Abu Al-Hassan^-asws about a possessed woman, and for her is some wealth in the hands of her brother, ‘Is the Zakāt upon him?’ So he^-asws said: ‘If her brother were to trade with it, so Zakāt would be upon him’.[163]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ عَبْدٍ صَالِحٍ ( عليه السلام ) مِثْلَهُ .

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

(It has been narrated) from Abd Salih^-asws (7^th Imam^-asws) – similar to it’.[164]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ فِي مَالِ الْمُكَاتَبِ زَكَاةٌ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is no Zakāt regarding the wealth of the contracted slaves’.[165]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْخَشَّابِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَمْلُوكٌ فِي يَدِهِ مَالٌ أَ عَلَيْهِ زَكَاةٌ قَالَ لَا قُلْتُ وَ لَا عَلَى سَيِّدِهِ قَالَ لَا إِنَّهُ لَمْ يَصِلْ إِلَى سَيِّدِهِ وَ لَيْسَ هُوَ لِلْمَمْلُوكِ .

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

‘I said to Abu Abdullah^-asws, ‘An owned slave has wealth in his hands, would there be Zakāt upon him?’ He^-asws said: ‘No’. I said, ‘Nor upon his master?’ He^-asws said: ‘No. It is what he did not give to his master, and it is not for the owned slave’.[166]

باب فِيمَا يَأْخُذُ السُّلْطَانُ مِنَ الْخَرَاجِ

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

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’.[167] 

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’.[168]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ رِفَاعَةَ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَرِثُ الْأَرْضَ أَوْ يَشْتَرِيهَا فَيُؤَدِّي خَرَاجَهَا إِلَى السُّلْطَانِ هَلْ عَلَيْهِ عُشْرٌ قَالَ لَا .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the man who inherits a land, or he buys it, and he pays its taxes to the Sultan (ruling authority), ‘Is there a tenth (10%) to pay upon it (as Zakāt)?’ He^-asws said: ‘No’.[169]

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’.[170]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مَالِكٍ عَنْ أَبِي قَتَادَةَ عَنْ سَهْلِ بْنِ الْيَسَعِ أَنَّهُ حَيْثُ أَنْشَأَ سَهْلَ‏آبَادَ وَ سَأَلَ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) عَمَّا يُخْرَجُ مِنْهَا مَا عَلَيْهِ فَقَالَ إِنْ كَانَ السُّلْطَانُ يَأْخُذُ خَرَاجَهَا فَلَيْسَ عَلَيْكَ شَيْ‏ءٌ وَ إِنْ لَمْ يَأْخُذِ السُّلْطَانُ مِنْهَا شَيْئاً فَعَلَيْكَ إِخْرَاجُ عُشْرِ مَا يَكُونُ فِيهَا .

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

(It has been narrated) from Sahl Bin Al-Yas’a when he established Sahl Abaad, and asked Abu Al-Hassan Musa^-asws about what to take from it, what was (Obligated) upon him. So he^-asws said: ‘If it was so that the Sultan (ruling authority) has taken its taxes, so there is nothing upon you; and if the Sultan (ruling authority) has not taken anything from it, so upon you is its tax of a tenth (10%), whatever happens to be in it’.[171]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ مَا أَخَذَهُ مِنْكَ الْعَاشِرُ فَطَرَحَهُ فِي كُوزَةٍ فَهُوَ مِنْ زَكَاتِكَ وَ مَا لَمْ يَطْرَحْ فِي الْكُوزِ فَلَا تَحْتَسِبْهُ مِنْ زَكَاتِكَ .

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

(It has been narrated) from Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Whatever the tax collector (of 10%) takes from you and throws it into a jug, so it is from your Zakāt, and whatever he does not throw in into the jug, so you cannot reckon it to be from your Zakāt’.[172]

باب الرَّجُلِ يُخَلِّفُ عِنْدَ أَهْلِهِ مِنَ النَّفَقَةِ مَا يَكُونُ فِي مِثْلِهَا الزَّكَاةُ

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

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ الْمَاضِي ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ خَلَّفَ عِنْدَ أَهْلِهِ نَفَقَةً أَلْفَيْنِ لِسَنَتَيْنِ عَلَيْهَا زَكَاةٌ قَالَ إِنْ كَانَ شَاهِداً فَعَلَيْهِ زَكَاةٌ وَ إِنْ كَانَ غَائِباً فَلَيْسَ عَلَيْهِ زَكَاةٌ .

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

(It has been narrated) from Abu Al Hassan Al-Maazy^-asws (7^th Imam^-asws), said, ‘I said to him^-asws, ‘A man leaves behind expense monies with his wife, two thousand for two years. Would there be Zakāt upon her?’ He^-asws said: ‘If he was present, so upon him would be the Zakāt, but if he was absent, so there would be no Zakāt upon it’.[173]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ وَضَعَ لِعِيَالِهِ أَلْفَ دِرْهَمٍ نَفَقَةً فَحَالَ عَلَيْهَا الْحَوْلُ قَالَ إِنْ كَانَ مُقِيماً زَكَّاهُ وَ إِنْ كَانَ غَائِباً لَمْ يُزَكِّهِ .

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

(It has been narrated) from Abu Abdullah^-asws regarding a man who places a thousand Dirhams for his dependents as expense money, and a year passes by upon it. He^-asws said: ‘If he was staying, there would be Zakāt, and if he was absent, it would not be subjected to Zakāt’.[174]

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’.[175]

باب الرَّجُلِ يُعْطِي مِنْ زَكَاةٍ مَنْ يَظُنُّ أَنَّهُ مُعْسِرٌ ثُمَّ يَجِدُهُ مُوسِراً

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

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)’.[176]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْأَحْوَلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ عَجَّلَ زَكَاةَ مَالِهِ ثُمَّ أَيْسَرَ الْمُعْطَى قَبْلَ رَأْسِ السَّنَةِ قَالَ يُعِيدُ الْمُعْطِي الزَّكَاةَ .

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

(It has been narrated) from Abu Abdullah^-asws regarding a man who hastened with the Zakāt of his wealth, then the recipient became affluent before the end of the year. He^-asws said: ‘The giver would repeat the Zakāt’.[177]

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’.[178]

باب الزَّكَاةِ لَا تُعْطَى غَيْرَ أَهْلِ الْوَلَايَةِ

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

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 that is (appropriate) place, and rather, its (appropriate) place is the people of Al-Wilayah’.[179]

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 Abdllah^-asws saying: ‘There is none from a man who prevent a Dirham from a right except that he would spend two in other than its rightful way; and there is none from a man who prevents a right in his wealth except that Allah^-azwj would Collar him, due to it, 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’.[180]

حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الصَّدَقَةَ وَ الزَّكَاةَ لَا يُحَابَى بِهَا قَرِيبٌ وَ لَمْ يُمْنَعْهَا بَعِيدٌ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The charity and the Zakāt, cannot be gifted to the near ones, and would not be prevented to the remote ones’.[181]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ قَالَ لِي شِهَابُ بْنُ عَبْدِ رَبِّهِ أَقْرِئْ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِّي السَّلَامَ وَ أَعْلِمْهُ أَنَّهُ يُصِيبُنِي فَزَعٌ فِي مَنَامِي قَالَ فَقُلْتُ لَهُ إِنَّ شِهَاباً يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ إِنَّهُ يُصِيبُنِي فَزَعٌ فِي مَنَامِي قَالَ قُلْ لَهُ فَلْيُزَكِّ مَالَهُ

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

‘Shihab Bin Abd Rabbih said to me, ‘Convey the greetings to Abu Abdullah^-asws from me and let him^-asws know that I have been hit by the terror in my sleep (nightmare)’. So I said to him^-asws, ‘Shihab conveys the greeting to you^-asws, and is saying to you, ‘I have been hit by terror in my sleep’. He^-asws said: ‘Say to him that he should be paying Zakāt of his wealth’.

قَالَ فَأَبْلَغْتُ شِهَاباً ذَلِكَ فَقَالَ لِي فَتُبْلِغُهُ عَنِّي فَقُلْتُ نَعَمْ فَقَالَ قُلْ لَهُ إِنَّ الصِّبْيَانَ فَضْلًا عَنِ الرِّجَالِ لَيَعْلَمُونَ أَنِّي أُزَكِّي مَالِي قَالَ فَأَبْلَغْتُهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قُلْ لَهُ إِنَّكَ تُخْرِجُهَا وَ لَا تَضَعُهَا فِي مَوَاضِعِهَا .

He said, ‘So I delivered that to Shihab, and he said to me, ‘So, did you deliver it from me?’ So I said, ‘Yes. So he said, ‘Say to him^-asws, ‘The children as well as the men are knowing that I do pay the Zakāt of my wealth’. So I delivered it to him^-asws, and Abu Abdullah^-asws said to him: ‘You do take it out, and (but) you do not place it in its (appropriate) place’.[182]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ قَالَ كَتَبَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ كُلَّ عَمَلٍ عَمِلَهُ النَّاصِبُ فِي حَالِ ضَلَالِهِ أَوْ حَالِ نَصْبِهِ ثُمَّ مَنَّ اللَّهُ عَلَيْهِ وَ عَرَّفَهُ هَذَا الْأَمْرَ فَإِنَّهُ يُؤْجَرُ عَلَيْهِ وَ يُكْتَبُ لَهُ إِلَّا الزَّكَاةَ فَإِنَّهُ يُعِيدُهَا لِأَنَّهُ وَضَعَهَا فِي غَيْرِ مَوْضِعِهَا وَ إِنَّمَا مَوْضِعُهَا أَهْلُ الْوَلَايَةِ وَ أَمَّا الصَّلَاةُ وَ الصَّوْمُ فَلَيْسَ عَلَيْهِ قَضَاؤُهُمَا .

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

‘Abu Abdullah^-asws wrote to me: ‘Every deed worked by the Hostile One (Nasibi) during his state of straying, or state of his hostility, then Allah^-azwj Favours upon him and he recognises this matter (Al-Wilayah), so he would be Recompensed upon it, and there would be written for him (all deeds) except for the Zakāt, for he would have to repeat that because he had placed it in other than its (appropriate) place; and rather, its (appropriate) place is the people of Al-Wilayah. And as for the Salāt, and the Soām, so there would be no fulfilling (repeating) of these upon him’.[183]

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’.[184]

باب قَضَاءِ الزَّكَاةِ عَنِ الْمَيِّتِ

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

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبَّادِ بْنِ صُهَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ فَرَّطَ فِي إِخْرَاجِ زَكَاتِهِ فِي حَيَاتِهِ فَلَمَّا حَضَرَتْهُ الْوَفَاةُ حَسَبَ جَمِيعَ مَا كَانَ فَرَّطَ فِيهِ مِمَّا لَزِمَهُ مِنَ الزَّكَاةِ ثُمَّ أَوْصَى بِهِ أَنْ يُخْرَجَ ذَلِكَ فَيُدْفَعَ إِلَى مَنْ يَجِبُ لَهُ قَالَ جَائِزٌ يُخْرَجُ ذَلِكَ مِنْ جَمِيعِ الْمَالِ إِنَّمَا هُوَ بِمَنْزِلَةِ دَيْنٍ لَوْ كَانَ عَلَيْهِ لَيْسَ لِلْوَرَثَةِ شَيْ‏ءٌ حَتَّى يُؤَدُّوا مَا أَوْصَى بِهِ مِنَ الزَّكَاةِ .

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

(It has been narrated) from Abu Abdullah^-asws regarding a man who omitted the extraction of his Zakāt during his lifetime. So when the death presented itself to him, he counted the entirety of what he had omitted from what been Imposed upon him from the Zakāt, then bequeathed that it be extracted and handed over to the one it is Obligated upon (to be handed over to)’. He^-asws said: ‘Allowed. That would be extracted from the entirety of the wealth. But rather, it would be at the status of a debt, had it been upon him. There would not be anything for the inheritors until what he had bequeathed with from the Zakāt, is paid over’.[185]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) رَجُلٌ لَمْ يُزَكِّ مَالَهُ فَأَخْرَجَ زَكَاتَهُ عِنْدَ مَوْتِهِ فَأَدَّاهَا كَانَ ذَلِكَ يُجْزِئُ عَنْهُ قَالَ نَعَمْ قُلْتُ فَإِنْ أَوْصَى بِوَصِيَّةٍ مِنْ ثُلُثِهِ وَ لَمْ يَكُنْ زَكَّى أَ يُجْزِئُ عَنْهُ مِنْ زَكَاتِهِ قَالَ نَعَمْ يُحْسَبُ لَهُ زَكَاةٌ وَ لَا تَكُونُ لَهُ نَافِلَةٌ وَ عَلَيْهِ فَرِيضَةٌ .

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

‘I said to Abu Ja’far^-asws, ‘A man did not pay Zakāt of his wealth, so his Zakāt was extracted during his death. So, would the payment of what suffice him from it?’ He^-asws said: ‘Yes’. I said, ‘Supposing he were to bequeath with a bequest from his third, and Zakāt had not been paid on it, would it suffice him from his Zakāt?’ He^-asws said: ‘Yes. Zakāt would be reckoned for him, and no optional Salāt would happen to be upon him, and upon him would be the Obligatory (Salāt)’.[186]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ شُعَيْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ عَلَى أَخِي زَكَاةً كَثِيرَةً فَأَقْضِيهَا أَوْ أُؤَدِّيهَا عَنْهُ فَقَالَ لِي وَ كَيْفَ لَكَ بِذَلِكَ قُلْتُ أَحْتَاطُ قَالَ نَعَمْ إِذاً تُفَرِّجَ عَنْهُ .

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

‘I said to Abu Abdullah^-asws, ‘There is a lot of Zakāt upon my brother. So, can I fulfil it or pay it on his behalf?’ So he^-asws said to me: ‘And how is it for you with that?’ I said, ‘Precaution’. He^-asws said: ‘Yes, then you relieve if from him’.[187]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لَهُ رَجُلٌ يَمُوتُ وَ عَلَيْهِ خَمْسُ مِائَةِ دِرْهَمٍ مِنَ الزَّكَاةِ وَ عَلَيْهِ حَجَّةُ الْإِسْلَامِ وَ تَرَكَ ثَلَاثَمِائَةِ دِرْهَمٍ فَأَوْصَى بِحَجَّةِ الْإِسْلَامِ وَ أَنْ يُقْضَى عَنْهُ دَيْنُ الزَّكَاةِ قَالَ يُحَجُّ عَنْهُ مِنْ أَقْرَبِ مَا يَكُونُ وَ يُخْرَجُ الْبَقِيَّةُ فِي الزَّكَاةِ .

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

‘I said to him^-asws, ‘A man is dying and upon him is five hundred Dirhams of Zakāt, and upon him is the (performance) of Hajj of Al-Islam, and leaves three hundred Dirhams. So he bequeaths with (the performance of) the Hajj of Al-Islam, and that the debt of Zakāt to be fulfilled from him’. He^-asws said: ‘Hajj would be performed on his behalf from the nearest of what can happen to be, and the remainder would be extracted regarding the Zakāt’.[188]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) رَجُلٌ مَاتَ وَ عَلَيْهِ زَكَاةٌ وَ أَوْصَى أَنْ تُقْضَى عَنْهُ الزَّكَاةُ وَ وُلْدُهُ مَحَاوِيجُ إِنْ دَفَعُوهَا أَضَرَّ ذَلِكَ بِهِمْ ضَرَراً شَدِيداً فَقَالَ يُخْرِجُونَهَا فَيَعُودُونَ بِهَا عَلَى أَنْفُسِهِمْ وَ يُخْرِجُونَ مِنْهَا شَيْئاً فَيُدْفَعُ إِلَى غَيْرِهِمْ .

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

‘I said to Abu Al-Hassan^-asws the 1^st, ‘A man dies, and upon him is the Zakāt, and he bequeaths that the Zakāt be fulfilled from him, and his children are destitute. If it were to be handed over, that would be extremely harmful to them’. So he^-asws said: ‘It would be extracted and paid over upon themselves, and they (in turn) would take something out from it and hand it over to others’.[189]

باب أَقَلِّ مَا يُعْطَى مِنَ الزَّكَاةِ وَ أَكْثَرَ

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

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 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)’.[190]

وَ عَنْهُ عَنْ أَحْمَدَ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قُلْتُ لَهُ أُعْطِي الرَّجُلَ مِنَ الزَّكَاةِ ثَمَانِينَ دِرْهَماً قَالَ نَعَمْ وَ زِدْهُ قُلْتُ أُعْطِيهِ مِائَةً قَالَ نَعَمْ وَ أَغْنِهِ إِنْ قَدَرْتَ أَنْ تُغْنِيَهُ .

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

(It has been narrated) from Abu Al Hassan Musa^-asws, said, ‘I said to him^-asws, ‘Can the man give eighty Dirhams from the Zakāt?’ He^-asws said: ‘Yes, and increase it’. I said, ‘Can I give him a hundred?’ He^-asws said: ‘Yes, and enrich him, if you are able to enrich him’.[191]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ كَمْ يُعْطَى الرَّجُلُ مِنَ الزَّكَاةِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا أَعْطَيْتَ فَأَغْنِهِ .

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

(It has been narrated) from Abu Abdullah^-asws having been asked, ‘How much can the man give from the Zakāt’. He^-asws said: ‘Abu Ja’far^-asws said: ‘Give him so that he get enriched’.[192]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعِيدِ بْنِ غَزْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تُعْطِيهِ مِنَ الزَّكَاةِ حَتَّى تُغْنِيَهُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘You can give him from the Zakāt until you enrich him’.[193]

باب أَنَّهُ يُعْطَى عِيَالُ الْمُؤْمِنِ مِنَ الزَّكَاةِ إِذَا كَانُوا صِغَاراً وَ يُقْضَى عَنِ الْمُؤْمِنِينَ الدُّيُونُ مِنَ الزَّكَاةِ

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَمُوتُ وَ يَتْرُكُ الْعِيَالَ أَ يُعْطَوْنَ مِنَ الزَّكَاةِ قَالَ نَعَمْ حَتَّى يَنْشَوْا وَ يَبْلُغُوا وَ يَسْأَلُوا مِنْ أَيْنَ كَانُوا يَعِيشُونَ إِذَا قُطِعَ ذَلِكَ عَنْهُمْ فَقُلْتُ إِنَّهُمْ لَا يَعْرِفُونَ قَالَ يُحْفَظُ فِيهِمْ مَيِّتُهُمْ وَ يُحَبَّبُ إِلَيْهِمْ دِينُ أَبِيهِمْ فَلَا يَلْبَثُوا أَنْ يَهْتَمُّوا بِدِينِ أَبِيهِمْ فَإِذَا بَلَغُوا وَ عَدَلُوا إِلَى غَيْرِكُمْ فَلَا تُعْطُوهُمْ .

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

‘I said to Abu Abdullah^-asws, ‘A man dies and leave the dependants. Would they be given from the Zakāt?’ He^-asws said: ‘Yes, until they grow up and reach adulthood, and can asked, from where would they be living when that is cut off from them’. So I said, ‘They are not recognising (Al-Wilayah)’. He^-asws said: ‘Their deceased should be preserved among them, and the Religion of their father should be made to be beloved to them, it won’t be long before they pay attention to their Religion. So when reach adulthood and change to others, then do not give to them’.[194]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ عَارِفٍ فَاضِلٍ تُوُفِّيَ وَ تَرَكَ عَلَيْهِ دَيْناً قَدِ ابْتُلِيَ بِهِ لَمْ يَكُنْ بِمُفْسِدٍ وَ لَا بِمُسْرِفٍ وَ لَا مَعْرُوفٍ بِالْمَسْأَلَةِ هَلْ يُقْضَى عَنْهُ مِنَ الزَّكَاةِ الْأَلْفُ وَ الْأَلْفَانِ قَالَ نَعَمْ .

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

‘I asked Abu Al-Hassan^-asws about an understanding, meritorious man who dies and leaves debts upon him that he had been afflicted with, not happening by corruption, nor extravagance, nor being well-known for begins. Would these be fulfilled on his behalf from the Zakāt, the thousand and the two thousand?’ He^-asws said: ‘Yes’.[195]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذُرِّيَّةُ الرَّجُلِ الْمُسْلِمِ إِذَا مَاتَ يُعْطَوْنَ مِنَ الزَّكَاةِ وَ الْفِطْرَةِ كَمَا كَانَ يُعْطَى أَبُوهُمْ حَتَّى يَبْلُغُوا فَإِذَا بَلَغُوا وَ عَرَفُوا مَا كَانَ أَبُوهُمْ يَعْرِفُ أُعْطُوا وَ إِنْ نَصَبُوا لَمْ يُعْطَوْا .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The offspring of the Muslim man, when he dies, would be given from the Zakāt and the Fitra, just as their father was given until they reach adulthood. So when they do reach adulthood and recognise (Al-Wilayah) what their father had recognised, they would be given, and if they turn to be Hostile Ones (Nasibis), they would not be given’.[196]

باب تَفْضِيلِ أَهْلِ الزَّكَاةِ بَعْضِهِمْ عَلَى بَعْضٍ

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

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’.[197]

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’.[198]

عَلِيُّ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ صَدَقَةَ الْخُفِّ وَ الظِّلْفِ تُدْفَعُ إِلَى الْمُتَجَمِّلِينَ مِنَ الْمُسْلِمِينَ فَأَمَّا صَدَقَةُ الذَّهَبِ وَ الْفِضَّةِ وَ مَا كِيلَ بِالْقَفِيزِ مِمَّا أَخْرَجَتِ الْأَرْضُ فَلِلْفُقَرَاءِ الْمُدْقَعِينَ

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

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

قَالَ ابْنُ سِنَانٍ قُلْتُ وَ كَيْفَ صَارَ هَذَا كَذَا فَقَالَ لِأَنَّ هَؤُلَاءِ مُتَجَمِّلُونَ يَسْتَحْيُونَ مِنَ النَّاسِ فَيُدْفَعُ إِلَيْهِمْ أَجْمَلُ الْأَمْرَيْنِ عِنْدَ النَّاسِ وَ كُلٌّ صَدَقَةٌ .

Ibn Sinan said, ‘I said, ‘And how did this come to be like that?’ So he^-asws said: ‘Because they are beautifying themselves out of embarrassment from the people, thus the more beautiful of the two matters in the presence of the people would be handed over to them; and all of it is charity (Zakāt)’.[199]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يُعْطِي الْأَلْفَ الدِّرْهَمِ مِنَ الزَّكَاةِ فَيَقْسِمُهَا فَيُحَدِّثُ نَفْسَهُ أَنْ يُعْطِيَ الرَّجُلَ مِنْهَا ثُمَّ يَبْدُو لَهُ وَ يَعْزِلُهُ وَ يُعْطِي غَيْرَهُ قَالَ لَا بَأْسَ بِهِ .

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

(It has been narrated) from Abu Ibrahim^-asws (7^th Imam^-asws), said, ‘I said to him^-asws, ‘The man has a thousand Dirhams to give out from the Zakāt. So he distributes it, and he discusses with himself that he should be giving it to the man from it, then he changes his mind about him and he isolates him and gives it to someone else’. He^-asws said: ‘There is no problem with it’.[200]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَوْ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) فِي الرَّجُلِ يَأْخُذُ الشَّيْ‏ءَ لِلرَّجُلِ ثُمَّ يَبْدُو لَهُ فَيَجْعَلُهُ لِغَيْرِهِ قَالَ لَا بَأْسَ .

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

(It has been narrated) from Abu Abdullah^-asws, or from Abu Al-Hassan^-asws regarding the man who takes the thing to the man, then he changes his mind for him, so he makes it to be for someone else. He^-asws said: ‘There is no problem’.[201]

باب تَفْضِيلِ الْقَرَابَةِ فِي الزَّكَاةِ وَ مَنْ لَا يَجُوزُ مِنْهُمْ أَنْ يُعْطَوْا مِنَ الزَّكَاةِ

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

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قُلْتُ لَهُ لِي قَرَابَةٌ أُنْفِقُ عَلَى بَعْضِهِمْ وَ أُفَضِّلُ بَعْضَهُمْ عَلَى بَعْضٍ فَيَأْتِينِي إِبَّانُ الزَّكَاةِ أَ فَأُعْطِيهِمْ مِنْهَا قَالَ مُسْتَحِقُّونَ لَهَا قُلْتُ نَعَمْ قَالَ هُمْ أَفْضَلُ مِنْ غَيْرِهِمْ أَعْطِهِمْ قَالَ قُلْتُ فَمَنْ ذَا الَّذِي يَلْزَمُنِي مِنْ ذَوِي قَرَابَتِي حَتَّى لَا أَحْسُبَ الزَّكَاةَ عَلَيْهِمْ فَقَالَ أَبُوكَ وَ أُمُّكَ قُلْتُ أَبِي وَ أُمِّي قَالَ الْوَالِدَانِ وَ الْوُلْدُ .

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

(It has been narrated) from Abu Al-Hassan Musa^-asws, said, ‘I said to him^-asws, ‘There are near relatives of mine. I tend to spend upon some of them, and prefer some of them upon the others. So (when) the time for Zakāt comes up, can I give them from it?’ He^-asws said: ‘They are deserving of it?’ I said, ‘Yes’. He^-asws said: ‘(If) they are superior to the others, so give them’. I said, ‘So who is that necessitating upon me, from my near relatives until I cannot withhold the Zakāt upon them?’ So he^-asws said: ‘Your father, and your mother’. I said, ‘My father and my mother?’ He^-asws said: ‘The two parents and the children’.[202]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُثَنًّى عَنْ أَبِي بَصِيرٍ قَالَ سَأَلَهُ رَجُلٌ وَ أَنَا أَسْمَعُ قَالَ أُعْطِي قَرَابَتِي زَكَاةَ مَالِي وَ هُمْ لَا يَعْرِفُونَ قَالَ فَقَالَ لَا تُعْطِ الزَّكَاةَ إِلَّا مُسْلِماً وَ أَعْطِهِمْ مِنْ غَيْرِ ذَلِكَ

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

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

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ تَرَوْنَ أَنَّمَا فِي الْمَالِ الزَّكَاةُ وَحْدَهَا مَا فَرَضَ اللَّهُ فِي الْمَالِ مِنْ غَيْرِ الزَّكَاةِ أَكْثَرُ تُعْطِي مِنْهُ الْقَرَابَةَ وَ الْمُعْتَرِضَ لَكَ مِمَّنْ يَسْأَلُكَ فَتُعْطِيهِ مَا لَمْ تَعْرِفْهُ بِالنَّصْبِ فَإِذَا عَرَفْتَهُ بِالنَّصْبِ فَلَا تُعْطِهِ إِلَّا أَنْ تَخَافَ لِسَانَهُ فَتَشْتَرِيَ دِينَكَ وَ عِرْضَكَ مِنْهُ .

Then Abu Abdullah^-asws said: ‘Are you viewing rather that the Zakāt alone is regarding the wealth? What Allah^-azwj Imposed in the wealth from other than the Zakāt is more. You should give from it to the relatives, and the objectors against you from the ones who ask you. So you can give to them for as long as you do not recognise him with the hostility (Nasibi). So when you recognise him to be with the hostility, so do not give to him except if you were to fear his tongue, so you can (then) buy your Religion and your acceptance from him’.[203]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ الرِّضَا ( عليه السلام ) عَنِ الرَّجُلِ لَهُ قَرَابَةٌ وَ مَوَالِي وَ أَتْبَاعٌ يُحِبُّونَ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه ) وَ لَيْسَ يَعْرِفُونَ صَاحِبَ هَذَا الْأَمْرِ أَ يُعْطَوْنَ مِنَ الزَّكَاةِ قَالَ لَا .

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

‘I asked Al-Reza^-asws about the man for whom there are relatives and friends and followers who are loving Amir Al-Momineen^-asws, and (but) they are not recognising the Master^-asws of this command (Imam^-asws). Should I be giving them from the Zakāt?’ He^-asws said: ‘No’.[204]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَكُونُ لَهُ الزَّكَاةُ وَ لَهُ قَرَابَةٌ مُحْتَاجُونَ غَيْرُ عَارِفِينَ أَ يُعْطِيهِمْ مِنَ الزَّكَاةِ فَقَالَ لَا وَ لَا كَرَامَةَ لَا يَجْعَلُ الزَّكَاةَ وِقَايَةً لِمَالِهِ يُعْطِيهِمْ مِنْ غَيْرِ الزَّكَاةِ إِنْ أَرَادَ .

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

‘I said to Abu Abdullah^-asws, ‘The man who happens to have the Zakāt for him (to give out), and for him are needy relatives, not recognising (Al-Wilayah). Can he give them from the Zakāt?’ So he^-asws said: ‘No, and there is no prestige. He should not make the Zakāt as a preservation of his wealth. He can give them from other than the Zakāt if he wants to’.[205]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَمْسَةٌ لَا يُعْطَوْنَ مِنَ الزَّكَاةِ شَيْئاً الْأَبُ وَ الْأُمُّ وَ الْوَلَدُ وَ الْمَمْلُوكُ وَ الْمَرْأَةُ وَ ذَلِكَ أَنَّهُمْ عِيَالُهُ لَازِمُونَ لَهُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Five should not be given anything from the Zakāt – The father, and the mother, and the children, and the owned slavers, and the wife – and that is because they are his dependants, hanging on to him’.[206]

أَحْمَدُ بْنُ إِدْرِيسَ وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الزَّكَاةِ يُعْطَى مِنْهَا الْأَخُ وَ الْأُخْتُ وَ الْعَمُّ وَ الْعَمَّةُ وَ الْخَالُ وَ الْخَالَةُ وَ لَا يُعْطَى الْجَدُّ وَ لَا الْجَدَّةُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Regarding the Zakāt, you can give from it to the brother, and the sister, and the paternal uncle, and the paternal aunt, and the maternal uncle, and the maternal aunt, and (but) you can neither give to the grandfather nor the grandmother’.[207]

مُحَمَّدُ بْنُ يَحْيَى وَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ أَحْمَدَ بْنِ حَمْزَةَ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) رَجُلٌ مِنْ مَوَالِيكَ لَهُ قَرَابَةٌ كُلُّهُمْ يَقُولُ بِكَ وَ لَهُ زَكَاةٌ أَ يَجُوزُ لَهُ أَنْ يُعْطِيَهُمْ جَمِيعَ زَكَاتِهِ قَالَ نَعَمْ .

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

‘I said to Abu Al-Hassan^-asws, ‘A man from the ones in your^-asws Wilayah has relatives for him, all of them are saying (believing) in you^-asws, and for him is Zakāt (to be given out). Is it allowed for him that he gives them the entirety of his Zakāt?’ He^-asws said: ‘Yes’.[208]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَضَعُ زَكَاتَهُ كُلَّهَا فِي أَهْلِ بَيْتِهِ وَ هُمْ يَتَوَلَّوْنَكَ فَقَالَ نَعَمْ .

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

(It has been narrated) from Abu Al Hassan^-asws, said,’I asked him^-asws about the man who places his Zakāt, all of it, among his own family members, and they are in your^-asws Wilayah’. So he^-asws said: ‘Yes’.[209]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عِمْرَانَ بْنِ إِسْمَاعِيلَ بْنِ عِمْرَانَ الْقُمِّيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الثَّالِثِ ( عليه السلام ) أَنَّ لِي وُلْداً رِجَالًا وَ نِسَاءً أَ فَيَجُوزُ لِي أَنْ أُعْطِيَهُمْ مِنَ الزَّكَاةِ شَيْئاً فَكَتَبَ ( عليه السلام ) أَنَّ ذَلِكَ جَائِزٌ لَكُمْ .

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

‘I wrote to Abu Al-Hassan^-asws the 3^rd that I have male and female children, so it is allowed for me that I should give them something from the Zakāt?’ So he^-asws wrote: ‘That is allowed for you’.[210]

أَحْمَدُ بْنُ إِدْرِيسَ وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ جَزَّكٍ قَالَ سَأَلْتُ الصَّادِقَ ( عليه السلام ) أَدْفَعُ عُشْرَ مَالِي إِلَى وُلْدِ ابْنَتِي قَالَ نَعَمْ لَا بَأْسَ .

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

‘I asked Al-Sadiq^-asws, ‘Can I hand over the tax (10%) of my wealth to the children of my daughter?’ He^-asws said: ‘Yes, and there is no problem’.[211]

باب نَادِرٌ

Chapter 34 – Miscellaneous

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي مُحَمَّدٍ الْوَابِشِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ بَعْضُ أَصْحَابِنَا عَنْ رَجُلٍ اشْتَرَى أَبَاهُ مِنَ الزَّكَاةِ زَكَاةِ مَالِهِ قَالَ اشْتَرَى خَيْرَ رَقَبَةٍ لَا بَأْسَ بِذَلِكَ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘One of our companions asked him^-asws about a man who buys his own father (who was a slave), from the Zakāt, the Zakāt of his wealth’. He^-asws said: ‘he has bought the best of slave. There is no problem with it’.[212]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ عَلَى أَبِيهِ دَيْنٌ وَ لِأَبِيهِ مَئُونَةٌ أَ يُعْطِي أَبَاهُ مِنْ زَكَاتِهِ يَقْضِي دَيْنَهُ قَالَ نَعَمْ وَ مَنْ أَحَقُّ مِنْ أَبِيهِ .

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

‘I asked Abu Abdullah^-asws about a man upon whose father there is a debt, and for his father there is a provision. Can he give his father from his Zakāt for him to fulfil his debts?’ He^-asws said: ‘Yes, and who is more deserving of it than his own father?’.[213]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ حَلَّتْ عَلَيْهِ الزَّكَاةُ وَ مَاتَ أَبُوهُ وَ عَلَيْهِ دَيْنٌ أَ يُؤَدِّي زَكَاتَهُ فِي دَيْنِ أَبِيهِ وَ لِلِابْنِ مَالٌ كَثِيرٌ فَقَالَ إِنْ كَانَ أَبُوهُ أَوْرَثَهُ مَالًا ثُمَّ ظَهَرَ عَلَيْهِ دَيْنٌ لَمْ يَعْلَمْ بِهِ يَوْمَئِذٍ فَيَقْضِيَهُ عَنْهُ قَضَاهُ مِنْ جَمِيعِ الْمِيرَاثِ وَ لَمْ يَقْضِهِ مِنْ زَكَاتِهِ

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

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

وَ إِنْ لَمْ يَكُنْ أَوْرَثَهُ مَالًا لَمْ يَكُنْ أَحَدٌ أَحَقَّ بِزَكَاتِهِ مِنْ دَيْنِ أَبِيهِ فَإِذَا أَدَّاهَا فِي دَيْنِ أَبِيهِ عَلَى هَذِهِ الْحَالِ أَجْزَأَتْ عَنْهُ .

And if he did not happen to have inherited wealth, there will not happen to be anything more deserving of his Zakāt than the debts of his father. So when he does pay it regarding the debts of his father, upon this state, he would be suffice from it’.[214]

باب الزَّكَاةِ تُبْعَثُ مِنْ بَلَدٍ إِلَى بَلَدٍ أَوْ تُدْفَعُ إِلَى مَنْ يَقْسِمُهَا فَتَضِيعُ

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ بَعَثَ بِزَكَاةِ مَالِهِ لِتُقْسَمَ فَضَاعَتْ هَلْ عَلَيْهِ ضَمَانُهَا حَتَّى تُقْسَمَ فَقَالَ إِذَا وَجَدَ لَهَا مَوْضِعاً فَلَمْ يَدْفَعْهَا فَهُوَ لَهَا ضَامِنٌ حَتَّى يَدْفَعَهَا وَ إِنْ لَمْ يَجِدْ لَهَا مَنْ يَدْفَعُهَا إِلَيْهِ فَبَعَثَ بِهَا إِلَى أَهْلِهَا فَلَيْسَ عَلَيْهِ ضَمَانٌ لِأَنَّهَا قَدْ خَرَجَتْ مِنْ يَدِهِ

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

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

وَ كَذَلِكَ الْوَصِيُّ الَّذِي يُوصَى إِلَيْهِ يَكُونُ ضَامِناً لِمَا دُفِعَ إِلَيْهِ إِذَا وَجَدَ رَبَّهُ الَّذِي أُمِرَ بِدَفْعِهِ إِلَيْهِ فَإِنْ لَمْ يَجِدْ فَلَيْسَ عَلَيْهِ ضَمَانٌ.

And similar to that is the trustee to whom it is entrusted, would happen to be responsible for whatever is handed over to him when he finds the one whom its owner had instructed him to hand it over to. But if he does not find, then there is no responsibility upon him’.[215]

حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا أَخْرَجَ الرَّجُلُ الزَّكَاةَ مِنْ مَالِهِ ثُمَّ سَمَّاهَا لِقَوْمٍ فَضَاعَتْ أَوْ أَرْسَلَ بِهَا إِلَيْهِمْ فَضَاعَتْ فَلَا شَيْ‏ءَ عَلَيْهِ .

Hammad Bin Isa, from Hareyz, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When the man extracts the Zakāt from his wealth, then specifies it for a particular group of people, but it gets wasted, or he sends with it/him to them, but it gets wasted, so there is nothing upon him’.[216]

حَرِيزٌ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ إِذَا أَخْرَجَهَا مِنْ مَالِهِ فَذَهَبَتْ وَ لَمْ يُسَمِّهَا لِأَحَدٍ فَقَدْ بَرِئَ مِنْهَا .

Hareyz, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When he extracts it (Zakāt) from his wealth, so it gets wasted, and he had not specified it for anyone, so he is not accountable for it’.[217]

حَرِيزٌ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ بَعَثَ إِلَيْهِ أَخٌ لَهُ زَكَاتَهُ لِيَقْسِمَهَا فَضَاعَتْ فَقَالَ لَيْسَ عَلَى الرَّسُولِ وَ لَا عَلَى الْمُؤَدِّي ضَمَانٌ قُلْتُ فَإِنَّهُ لَمْ يَجِدْ لَهَا أَهْلًا فَفَسَدَتْ وَ تَغَيَّرَتْ أَ يَضْمَنُهَا قَالَ لَا وَ لَكِنْ إِنْ عَرَفَ لَهَا أَهْلًا فَعَطِبَتْ أَوْ فَسَدَتْ فَهُوَ لَهَا ضَامِنٌ حَتَّى يُخْرِجَهَا .

Hareyz, from Zurara who said,

‘I asked Abu Abdullah^-asws about a man whose brother sent his Zakāt to him to distribute it, but it got wasted. So he^-asws said: ‘It is not upon the messenger, nor upon the payer, any responsibility’. I said, ‘So if he does not find a deserving one for it, and it gets spoilt, and altered, would he be responsible?’ He^-asws said: ‘No, but if he recognised a deserving one for it, so it got damaged, or spoilt, so he would be responsible for it until he extracts it’.[218]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ بُكَيْرِ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يَبْعَثُ بِزَكَاتِهِ فَتُسْرَقُ أَوْ تَضِيعُ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ .

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

‘I asked Abu Ja’far^-asws about the man who sends his Zakāt, but it gets stolen, or wasted. He^-asws said: ‘There is nothing upon him’.[219]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ أَخْبَرَهُ عَنْ دُرُسْتَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الزَّكَاةِ يَبْعَثُ بِهَا الرَّجُلُ إِلَى بَلَدٍ غَيْرِ بَلَدِهِ قَالَ لَا بَأْسَ أَنْ يَبْعَثَ الثُّلُثَ أَوِ الرُّبُعَ شَكَّ أَبُو أَحْمَدَ .

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

(It has been narrated) from Abu Abdullah^-asws having said regarding the Zakāt being sent by the man to a city other than his own city: ‘There is no problem if he were to send the third’, ‘Or a quarter’. The doubt is from Abu Ahmad (the narrator)’.[220]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُعْطَى الزَّكَاةَ يَقْسِمُهَا أَ لَهُ أَنْ يُخْرِجَ الشَّيْ‏ءَ مِنْهَا مِنَ الْبَلْدَةِ الَّتِي هُوَ فِيهَا إِلَى غَيْرِهَا قَالَ لَا بَأْسَ .

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

(It has been narrated) from Abu Abdullah^-asws regarding the man who gives the Zakāt to be distributed. Is it for him that he takes something from it from the city which he is in to other than it?’ He^-asws said: ‘There is no problem’.[221]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ عَبْدِ الْكَرِيمِ بْنِ عُتْبَةَ الْهَاشِمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقْسِمُ صَدَقَةَ أَهْلِ الْبَوَادِي فِي أَهْلِ الْبَوَادِي وَ صَدَقَةَ أَهْلِ الْحَضَرِ فِي أَهْلِ الْحَضَرِ وَ لَا يَقْسِمُهَا بَيْنَهُمْ بِالسَّوِيَّةِ إِنَّمَا يَقْسِمُهَا عَلَى قَدْرِ مَا يَحْضُرُهُ مِنْهُمْ وَ مَا يَرَى لَيْسَ فِي ذَلِكَ شَيْ‏ءٌ مُوَقَّتٌ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww used to distribute charity (Zakāt) of the people of the valleys, among the people of the valleys, and the charity (Zakāt) of the people of the town, among the people of the town, and he^-saww did not distribute between them with the equality. But rather, he^-saww distributed it upon those who were present from them, and he^-saww did not see anything fixed in that’.[222]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ وُهَيْبِ بْنِ حَفْصٍ قَالَ كُنَّا مَعَ أَبِي بَصِيرٍ فَأَتَاهُ عَمْرُو بْنُ إِلْيَاسَ فَقَالَ لَهُ يَا أَبَا مُحَمَّدٍ إِنَّ أَخِي بِحَلَبَ بَعَثَ إِلَيَّ بِمَالٍ مِنَ الزَّكَاةِ أَقْسِمُهُ بِالْكُوفَةِ فَقُطِعَ عَلَيْهِ الطَّرِيقُ فَهَلْ عِنْدَكَ فِيهِ رِوَايَةٌ فَقَالَ نَعَمْ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ هَذِهِ الْمَسْأَلَةِ وَ لَمْ أَظُنَّ أَنَّ أَحَداً يَسْأَلُنِي عَنْهَا أَبَداً فَقُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) جُعِلْتُ فِدَاكَ الرَّجُلُ يَبْعَثُ بِزَكَاتِهِ مِنْ أَرْضٍ إِلَى أَرْضٍ فَيُقْطَعُ عَلَيْهِ الطَّرِيقُ فَقَالَ قَدْ أَجْزَأَتْ عَنْهُ وَ لَوْ كُنْتُ أَنَا لَأَعَدْتُهَا .

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

‘We were with Abu Baseer, and Amro Bin Ilyas came over to him, and he said to him, ‘O Abu Muhammad! My brother in Halab sent over to me wealth from the Zakāt for me to distribute it in Al-Kufa. But the road was cut off from it (by bandits). So is there a report (Hadeeth) with regards to it with you?’ So he said, ‘Yes. I did ask Abu Ja’far^-asws this question, and I did not think anyone would ask me about it, ever. So I said to Abu Ja’far^-asws, ‘May I be sacrificed for you^-asws! The man sends his Zakāt from a land to a land, but the road is cut off upon it (by bandits)’. So he^-asws said: ‘It has sufficed him from it, and had it been me^-asws, I^-asws would have paid it (again)’.[223]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَحِلُّ صَدَقَةُ الْمُهَاجِرِينَ لِلْأَعْرَابِ وَ لَا صَدَقَةُ الْأَعْرَابِ لِلْمُهَاجِرِينَ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘It is not Permissible, a charity (Zakāt) of the Emigrant for the Bedouins, nor a charity (Zakāt) of the Bedouins for the Emigrants’.[224]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ عَنِ ابْنِ مُسْكَانَ عَنْ ضُرَيْسٍ قَالَ سَأَلَ الْمَدَائِنِيُّ أَبَا جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ لَنَا زَكَاةً نُخْرِجُهَا مِنْ أَمْوَالِنَا فَفِي مَنْ نَضَعُهَا فَقَالَ فِي أَهْلِ وَلَايَتِكَ فَقَالَ إِنِّي فِي بِلَادٍ لَيْسَ فِيهَا أَحَدٌ مِنْ أَوْلِيَائِكَ فَقَالَ ابْعَثْ بِهَا إِلَى بَلَدِهِمْ تُدْفَعُ إِلَيْهِمْ وَ لَا تَدْفَعْهَا إِلَى قَوْمٍ إِنْ دَعَوْتَهُمْ غَداً إِلَى أَمْرِكَ لَمْ يُجِيبُوكَ وَ كَانَ وَ اللَّهِ الذَّبْحُ .

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

‘Al-Madainy asked Abu Ja’far^-asws, ‘For use there is Zakāt we extract from our wealth. So among whom should we be placing it?’ So he^-asws said: ‘Among your people of the Wilayah’. So he^-asws said: ‘For the time being there is no one in the city from those in your^-asws Wilayah’. So he^-asws said: ‘Send with it to their cities to be handed over to them, and do not hand it over to a group of people such that, tomorrow if you were to invite them to your matter, they would not be responding to you, and by Allah^-azwj, they would be slaughtered (by Al-Qaim^-asws)’.[225]

باب الرَّجُلِ يُدْفَعُ إِلَيْهِ الشَّيْ‏ءُ يُفَرِّقُهُ وَ هُوَ مُحْتَاجٌ إِلَيْهِ يَأْخُذُ لِنَفْسِهِ

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

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يُعْطَى الزَّكَاةَ يَقْسِمُهَا فِي أَصْحَابِهِ أَ يَأْخُذُ مِنْهَا شَيْئاً قَالَ نَعَمْ .

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

‘I said to Abu Abdullah^-asws, ‘The man is given the Zakāt to distribute it among his companions. Can he take anything from it (for himself)?’ He^-asws said: ‘Yes’.[226]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) فِي رَجُلٍ أُعْطِيَ مَالًا يُفَرِّقُهُ فِيمَنْ يَحِلُّ لَهُ أَ لَهُ أَنْ يَأْخُذَ مِنْهُ شَيْئاً لِنَفْسِهِ وَ إِنْ لَمْ يُسَمَّ لَهُ قَالَ يَأْخُذُ مِنْهُ لِنَفْسِهِ مِثْلَ مَا يُعْطِي غَيْرَهُ .

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

(It has been narrated) from Abu Ibrahim^-asws (7^th Imam^-asws) regarding a man is give some wealth to distribute it among the ones whom it is Permissible for. Is it for him that he takes something from it for himself, and even if it has not been specified for him?’ He^-asws said: ‘He can take for himself what he would be giving to the others’.[227]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الرَّجُلِ يُعْطِي الرَّجُلَ الدَّرَاهِمَ يَقْسِمُهَا وَ يَضَعُهَا فِي مَوَاضِعِهَا وَ هُوَ مِمَّنْ يَحِلُّ لَهُ الصَّدَقَةُ قَالَ لَا بَأْسَ أَنْ يَأْخُذَ لِنَفْسِهِ كَمَا يُعْطِي غَيْرَهُ قَالَ وَ لَا يَجُوزُ لَهُ أَنْ يَأْخُذَ إِذَا أَمَرَهُ أَنْ يَضَعَهَا فِي مَوَاضِعَ مُسَمَّاةٍ إِلَّا بِإِذْنِهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Al-Hassan^-asws about the man who gives the Dirhams to the man to distribute these in their (appropriate) places, and he (himself) is from the ones for whom the charity (Zakāt) is Permissible’. There is no problem if he were to take for himself just as (what) he would be giving to the others. And it is not allowed for him than he takes when he has been instructed that he places it in a specified place, except with his (owner’s) permission’.[228]

باب الرَّجُلُ إِذَا وَصَلَتْ إِلَيْهِ الزَّكَاةُ فَهِيَ كَسَبِيلِ مَالِهِ يَفْعَلُ بِهَا مَا يَشَاءُ

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

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَخَذَ الرَّجُلُ الزَّكَاةَ فَهِيَ كَمَالِهِ يَصْنَعُ بِهَا مَا يَشَاءُ قَالَ وَ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ لِلْفُقَرَاءِ فِي أَمْوَالِ الْأَغْنِيَاءِ فَرِيضَةً لَا يُحْمَدُونَ إِلَّا بِأَدَائِهَا وَ هِيَ الزَّكَاةُ فَإِذَا هِيَ وَصَلَتْ إِلَى الْفَقِيرِ فَهِيَ بِمَنْزِلَةِ مَالِهِ يَصْنَعُ بِهَا مَا يَشَاءُ

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

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

فَقُلْتُ يَتَزَوَّجُ بِهَا وَ يَحُجُّ مِنْهَا قَالَ نَعَمْ هِيَ مَالُهُ قُلْتُ فَهَلْ يُؤْجَرُ الْفَقِيرُ إِذَا حَجَّ مِنَ الزَّكَاةِ كَمَا يُؤْجَرُ الْغَنِيُّ صَاحِبُ الْمَالِ قَالَ نَعَمْ .

So I said, ‘He can get married with it and perform Hajj with it?’ I said, ‘So would the poor one be Recompensed when he performs a Hajj from the Zakāt (monies) just as the rich one, the owner of the wealth would be Recompensed?’ He^-asws said: ‘Yes’.[229]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ شَيْخاً مِنْ أَصْحَابِنَا يُقَالُ لَهُ عُمَرُ سَأَلَ عِيسَى بْنَ أَعْيَنَ وَ هُوَ مُحْتَاجٌ فَقَالَ لَهُ عِيسَى بْنُ أَعْيَنَ أَمَا إِنَّ عِنْدِي مِنَ الزَّكَاةِ وَ لَكِنْ لَا أُعْطِيكَ مِنْهَا فَقَالَ لَهُ وَ لِمَ فَقَالَ لِأَنِّي رَأَيْتُكَ اشْتَرَيْتَ لَحْماً وَ تَمْراً فَقَالَ إِنَّمَا رَبِحْتُ دِرْهَماً فَاشْتَرَيْتُ بِدَانِقَيْنِ لَحْماً وَ بِدَانِقَيْنِ تَمْراً ثُمَّ وَ رَجَعْتُ بِدَانِقَيْنِ لِحَاجَةٍ

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

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

قَالَ فَوَضَعَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَدَهُ عَلَى جَبْهَتِهِ سَاعَةً ثُمَّ رَفَعَ رَأْسَهُ ثُمَّ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى نَظَرَ فِي أَمْوَالِ الْأَغْنِيَاءِ ثُمَّ نَظَرَ فِي الْفُقَرَاءِ فَجَعَلَ فِي أَمْوَالِ الْأَغْنِيَاءِ مَا يَكْتَفُونَ بِهِ وَ لَوْ لَمْ يَكْفِهِمْ لَزَادَهُمْ بَلْ يُعْطِيهِ مَا يَأْكُلُ وَ يَشْرَبُ وَ يَكْتَسِي وَ يَتَزَوَّجُ وَ يَتَصَدَّقُ وَ يَحُجُّ .

He (the narrator) said, ‘So Abu Abdullah^-asws placed his^-asws hand upon his forehead for a while, then raised his^-asws head, then said: ‘Allah^-azwj Blessed and High Looked at the wealth of the rich, then Looked at the poor, and He^-azwj Made to be in the wealth of the rich that which they would be sufficing with, and had that not been sufficient for them, He^-azwj would have Increased (the rate of Zakāt) for them. But he should give him what he can eat, and drink, and dress, and get married, and give charity, and perform Hajj’.[230]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا جَالِسٌ فَقَالَ إِنِّي أُعْطَى مِنَ الزَّكَاةِ فَأَجْمَعُهُ حَتَّى أَحُجَّ بِهِ قَالَ نَعَمْ يَأْجُرُ اللَّهُ مَنْ يُعْطِيكَ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘A man asked Abu Abdullah^-asws and I was seated, so he said, ‘I have been given from the Zakāt. So, can I gather it until I can perform Hajj with it?’ He^-asws said: ‘Yes. May Allah^-azwj Recompense the one who gave you’.[231]

باب الرَّجُلِ يَحُجُّ مِنَ الزَّكَاةِ أَوْ يُعْتِقُ

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

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ إِسْمَاعِيلَ الشَّعِيرِيِّ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ يُعْطِي الرَّجُلَ مِنْ زَكَاةِ مَالِهِ يَحُجُّ بِهَا قَالَ مَالُ الزَّكَاةِ يُحَجُّ بِهِ فَقُلْتُ لَهُ إِنَّهُ رَجُلٌ مُسْلِمٌ أَعْطَى رَجُلًا مُسْلِماً فَقَالَ إِنْ كَانَ مُحْتَاجاً فَلْيُعْطِهِ لِحَاجَتِهِ وَ فَقْرِهِ وَ لَا يَقُولُ لَهُ حُجَّ بِهَا يَصْنَعُ بِهَا بَعْدُ مَا يَشَاءُ .

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

‘I said to Abu Abdullah^-asws, ‘A man gives to the man from the Zakāt of his wealth what he can perform Hajj with’. He^-asws said: ‘Hajj can be performed with it (the wealth of Zakāt)’. So I said to him^-asws, ‘He is a Muslim man giving to a Muslim’. So he^-asws said: ‘If he was needy, so let him give to him for his need, and his poverty, and he should not be saying to him, ‘Perform Hajj with it’. He can do whatever he so desires to with, afterwards’.[232]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَمْرٍو عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَجْتَمِعُ عِنْدَهُ مِنَ الزَّكَاةِ الْخَمْسُمِائَةِ وَ السِّتُّمِائَةِ يَشْتَرِي بِهَا نَسَمَةً وَ يُعْتِقُهَا فَقَالَ إِذاً يَظْلِمَ قَوْماً آخَرِينَ حُقُوقَهُمْ ثُمَّ مَكَثَ مَلِيّاً ثُمَّ قَالَ إِلَّا أَنْ يَكُونَ عَبْداً مُسْلِماً فِي ضَرُورَةٍ فَيَشْتَرِيَهُ وَ يُعْتِقَهُ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the man in whose possession have gathered from the (payable) Zakāt, five hundred, six hundred. Can he buy a person (slave) with it and liberate him?’ So he^-asws said: ‘Then he is unjust to another group of their rights’. Then he^-asws remained (silent) for a while, then said: ‘Unless he happens to be a Muslim slave in desperation, so he buys him and frees him’.[233]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَخْرَجَ زَكَاةَ مَالِهِ أَلْفَ دِرْهَمٍ فَلَمْ يَجِدْ مَوْضِعاً يَدْفَعُ ذَلِكَ إِلَيْهِ فَنَظَرَ إِلَى مَمْلُوكٍ يُبَاعُ فِيمَنْ يُرِيدُهُ فَاشْتَرَاهُ بِتِلْكَ الْأَلْفِ الدِّرْهَمِ الَّتِي أَخْرَجَهَا مِنْ زَكَاتِهِ فَأَعْتَقَهُ هَلْ يَجُوزُ لَهُ ذَلِكَ قَالَ نَعَمْ لَا بَأْسَ بِذَلِكَ

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

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

قُلْتُ فَإِنَّهُ لَمَّا أَنْ أُعْتِقَ وَ صَارَ حُرّاً اتَّجَرَ وَ احْتَرَفَ وَ أَصَابَ مَالًا ثُمَّ مَاتَ وَ لَيْسَ لَهُ وَارِثٌ فَمَنْ يَرِثُهُ إِذَا لَمْ يَكُنْ لَهُ وَارِثٌ قَالَ يَرِثُهُ الْفُقَرَاءُ الْمُؤْمِنُونَ الَّذِينَ يَسْتَحِقُّونَ الزَّكَاةَ لِأَنَّهُ إِنَّمَا اشْتُرِيَ بِمَالِهِمْ .

I said, ‘Supposing when he is liberated and becomes free, trades and becomes a craftsman, and attains wealth. Then he dies and there is no inheritor for him. So who would inherit him when there is no inheritor for him?’ He^-asws said: ‘The poor Believers would inherit him, those who were deserving of the Zakāt, because he, rather, was bought with their money’.[234]

باب الْقَرْضِ أَنَّهُ حِمَى الزَّكَاةِ

Chapter 39 – The loan, it supports the Zakāt

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ وَ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ إِبْرَاهِيمَ بْنِ السِّنْدِيِّ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَرْضُ الْمُؤْمِنِ غَنِيمَةٌ وَ تَعْجِيلُ أَجْرٍ إِنْ أَيْسَرَ قَضَاكَ وَ إِنْ مَاتَ قَبْلَ ذَلِكَ احْتَسَبْتَ بِهِ مِنَ الزَّكَاةِ .

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

‘I heard Abu Abdullah^-asws saying: ‘A loan of the Believer is a booty, and it hastens the Recompense. If he (borrower) is affluent, he would fulfil it, and if he were to die before that, it would be Reckoned with him (the lender) as being from the Zakāt’.[235]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كَانَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ يَقُولُ قَرْضُ الْمَالِ حِمَى الزَّكَاةِ .

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

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘Ali^-asws was saying: ‘Lending the wealth supports the Zakāt’.[236]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ أَقْرَضَ رَجُلًا قَرْضاً إِلَى مَيْسَرَةٍ كَانَ مَالُهُ فِي زَكَاةٍ وَ كَانَ هُوَ فِي الصَّلَاةِ مَعَ الْمَلَائِكَةِ حَتَّى يَقْضِيَهُ .

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

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who lends a loan to a man up to the time he becomes affluent, his (lender’s) wealth would be in Zakāt, he would be in the Salāt along with the Angels until he (the borrower) fulfils it (pays back the loan)’.[237]

باب قِصَاصِ الزَّكَاةِ بِالدَّيْنِ

Chapter 40 – Offsetting the Zakāt with the debts

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الْأَوَّلَ ( عليه السلام ) عَنْ دَيْنٍ لِي عَلَى قَوْمٍ قَدْ طَالَ حَبْسُهُ عِنْدَهُمْ لَا يَقْدِرُونَ عَلَى قَضَائِهِ وَ هُمْ مُسْتَوْجِبُونَ لِلزَّكَاةِ هَلْ لِي أَنْ أَدَعَهُ وَ أَحْتَسِبَ بِهِ عَلَيْهِمْ مِنَ الزَّكَاةِ قَالَ نَعَمْ .

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

‘I asked Abu Al Hassan^-asws the 1^st about debts of mine upon a people who had prolonged its withholding with them, not be able upon its fulfilment, and they are deserving of the Zakāt. It is for me that I leave it (collection of the debts) and reckon with it upon them as being from the Zakāt?’ He^-asws said: ‘Yes’.[238]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لَهُ الدَّيْنُ عَلَى رَجُلٍ فَقِيرٍ يُرِيدُ أَنْ يُعْطِيَهُ مِنَ الزَّكَاةِ فَقَالَ إِنْ كَانَ الْفَقِيرُ عِنْدَهُ وَفَاءٌ بِمَا كَانَ عَلَيْهِ مِنْ دَيْنٍ مِنْ عَرْضٍ مِنْ دَارٍ أَوْ مَتَاعٍ مِنْ مَتَاعِ الْبَيْتِ أَوْ يُعَالِجُ عَمَلًا يَتَقَلَّبُ فِيهَا بِوَجْهِهِ فَهُوَ يَرْجُو أَنْ يَأْخُذَ مِنْهُ مَالَهُ عِنْدَهُ مِنْ دَيْنِهِ فَلَا بَأْسَ أَنْ يُقَاصَّهُ بِمَا أَرَادَ أَنْ يُعْطِيَهُ مِنَ الزَّكَاةِ أَوْ يَحْتَسِبَ بِهَا فَإِنْ لَمْ يَكُنْ عِنْدَ الْفَقِيرِ وَفَاءٌ وَ لَا يَرْجُو أَنْ يَأْخُذَ مِنْهُ شَيْئاً فَلْيُعْطِهِ مِنْ زَكَاتِهِ وَ لَا يُقَاصَّهُ بِشَيْ‏ءٍ مِنَ الزَّكَاةِ .

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

(The narrator) asked from Abu Abdullah^-asws, about the man who happens to have (collectable) debts for him upon a poor man, so he intends to give him from the Zakāt’. So he^-asws said: ‘If the poor was having in his possession what he can fulfil with whatever was upon him from the debts, from a display of the house, or chattels from the chattels of the house, or a skill he can perform, fluctuating in its aspects, so he hopes that he can take his wealth which is in his possession from his debts, so there is no problem if he were to offset with what he intends to give him from the Zakāt (i.e. not pay him Zakāt). But if there does not happen to be in the possession of the poor one which can ful;fill, and he does not hpe to take anything from him, so let him give him from his Zakāt, and he should not offset anything from the Zakāt’.[239]

باب مَنْ فَرَّ بِمَالِهِ مِنَ الزَّكَاةِ

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ فَرَّ بِمَالِهِ مِنَ الزَّكَاةِ فَاشْتَرَى بِهِ أَرْضاً أَوْ دَاراً أَ عَلَيْهِ فِيهِ شَيْ‏ءٌ فَقَالَ لَا وَ لَوْ جَعَلَهُ حُلِيّاً أَوْ نُقَراً فَلَا شَيْ‏ءَ عَلَيْهِ فِيهِ وَ مَا مَنَعَ نَفْسَهُ مِنْ فَضْلِهِ أَكْثَرُ مِمَّا مَنَعَ مِنْ حَقِّ اللَّهِ بِأَنْ يَكُونَ فِيهِ .

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

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

باب الرَّجُلِ يُعْطِي عَنْ زَكَاتِهِ الْعِوَضَ

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

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) هَلْ يَجُوزُ أَنْ يُخْرَجَ عَمَّا يَجِبُ فِي الْحَرْثِ مِنَ الْحِنْطَةِ وَ الشَّعِيرِ وَ مَا يَجِبُ عَلَى الذَّهَبِ دَرَاهِمُ بِقِيمَةِ مَا يَسْوَى أَمْ لَا يَجُوزُ إِلَّا أَنْ يُخْرَجَ مِنْ كُلِّ شَيْ‏ءٍ مَا فِيهِ فَأَجَابَ ( عليه السلام ) أَيُّمَا تَيَسَّرَ يُخْرَجُ .

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

‘I wrote to Abu Ja’far^-asws the 2^nd, ‘Is it allowed if one were to take out from what is Obligated regarding the farm, from the wheat and the barley, and what is Obligated upon the gold, as Dirhams, being the price of what equates to it, or is it not allowed except to take out from everything whatever it (actually) is?’ So he^-asws answered: ‘Whichever is easier, take out’.[240]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) عَنِ الرَّجُلِ يُعْطِي عَنْ زَكَاتِهِ مِنَ الدَّرَاهِمِ دَنَانِيرَ وَ عَنِ الدَّنَانِيرِ دَرَاهِمَ بِالْقِيمَةِ أَ يَحِلُّ ذَلِكَ قَالَ لَا بَأْسَ بِهِ .

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

‘I asked Abu Al-Hassan Musa^-asws about the man who gives from his Zakāt of Dirhams, Dinars, and from his Zakāt of Dinars, Dirhams, by the price. Is that Permissible for him?’ He^-asws said: ‘There is no problem with it’.[241]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ سَعِيدِ بْنِ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ يَشْتَرِي الرَّجُلُ مِنَ الزَّكَاةِ الثِّيَابَ وَ السَّوِيقَ وَ الدَّقِيقَ وَ الْبِطِّيخَ وَ الْعِنَبَ فَيَقْسِمُهُ قَالَ لَا يُعْطِيهِمْ إِلَّا الدَّرَاهِمَ كَمَا أَمَرَ اللَّهُ تَبَارَكَ وَ تَعَالَى .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘Can the man buy from the (payable) Zakāt, the clothes, and the porridge, and the flour, and the watermelons, and the grapes, so he distributes these (instead)?’ He^-asws said: ‘He cannot give them except for the Dirhams, just as Allah^-azwj Blessed and High Commanded’.[242]

باب مَنْ يَحِلُّ لَهُ أَنْ يَأْخُذَ الزَّكَاةَ وَ مَنْ لَا يَحِلُّ لَهُ وَ مَنْ لَهُ الْمَالُ الْقَلِيلُ

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

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ يَأْخُذُ الزَّكَاةَ صَاحِبُ السَّبْعِمِائَةِ إِذَا لَمْ يَجِدْ غَيْرَهُ قُلْتُ فَإِنَّ صَاحِبَ السَّبْعِمِائَةِ تَجِبُ عَلَيْهِ الزَّكَاةُ قَالَ زَكَاتُهُ صَدَقَةٌ عَلَى عِيَالِهِ وَ لَا يَأْخُذُهَا إِلَّا أَنْ يَكُونَ إِذَا اعْتَمَدَ عَلَى السَّبْعِمِائَةِ أَنْفَدَهَا فِي أَقَلَّ مِنْ سَنَةٍ فَهَذَا يَأْخُذُهَا وَ لَا تَحِلُّ الزَّكَاةُ لِمَنْ كَانَ مُحْتَرِفاً وَ عِنْدَهُ مَا يَجِبُ فِيهِ الزَّكَاةُ .

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

‘I heard Abu Abdullah^-asws saying: ‘He can take the Zakāt, the owner of the seven hundred (Dirhams) when someone else cannot be found’. I said, ‘supposing the owner of the seven hundred, the Zakāt becomes Obligated upon him?’ He^-asws said: ‘His Zakāt would be charity upon his own dependents, and he cannot take it unless if he happens to be (totally) reliant upon the seven hundred, it running out from (within) a year; and the (taking of) Zakāt is not Permissible for the one who had a profession, and with him is what would Obligate the Zakāt with regards to it’.[243]

حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الصَّدَقَةَ لَا تَحِلُّ لِمُحْتَرِفٍ وَ لَا لِذِي مِرَّةٍ سَوِيٍّ قَوِيٍّ فَتَنَزَّهُوا عَنْهَا .

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

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying that the charity (Zakāt) is not Permissible for the professional, nor for the one with capability, normal, strong, so he should keep himself away from it (taking the Zakāt)’.[244]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ مِنْ أَصْحَابِنَا لَهُ ثَمَانُمِائَةِ دِرْهَمٍ وَ هُوَ رَجُلٌ خَفَّافٌ وَ لَهُ عِيَالٌ كَثِيرَةٌ أَ لَهُ أَنْ يَأْخُذَ مِنَ الزَّكَاةِ فَقَالَ يَا أَبَا مُحَمَّدٍ أَ يَرْبَحُ فِي دَرَاهِمِهِ مَا يَقُوتُ بِهِ عِيَالَهُ وَ يَفْضُلُ قَالَ قُلْتُ نَعَمْ قَالَ كَمْ يَفْضُلُ قُلْتُ لَا أَدْرِي قَالَ إِنْ كَانَ يَفْضُلُ عَنِ الْقُوتِ مِقْدَارُ نِصْفِ الْقُوتِ فَلَا يَأْخُذِ الزَّكَاةَ وَ إِنْ كَانَ أَقَلَّ مِنْ نِصْفِ الْقُوتِ أَخَذَ الزَّكَاةَ

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

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

قُلْتُ فَعَلَيْهِ فِي مَالِهِ زَكَاةٌ تَلْزَمُهُ قَالَ بَلَى قُلْتُ كَيْفَ يَصْنَعُ قَالَ يُوَسِّعُ بِهَا عَلَى عِيَالِهِ فِي طَعَامِهِمْ وَ شَرَابِهِمْ وَ كِسْوَتِهِمْ وَ إِنْ بَقِيَ مِنْهَا شَيْ‏ءٌ يُنَاوِلُهُ غَيْرَهُمْ وَ مَا أَخَذَ مِنَ الزَّكَاةِ فَضَّهُ عَلَى عِيَالِهِ حَتَّى يُلْحِقَهُمْ بِالنَّاسِ .

I said, ‘So, would Zakāt be Imposed upon his wealth?’ He^-asws said: ‘Yes’. I said, ‘How should he deal with it?’ He^-asws said: ‘He can expand upon his dependants with it in their foods and their drinks, and their clothing; and if there was to remain something from it, he can give it to others; and whatever he takes from the Zakāt, he can dedicate it upon his dependants until he makes them catch up with the people (financially)’.[245]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الزَّكَاةِ هَلْ تَصْلُحُ لِصَاحِبِ الدَّارِ وَ الْخَادِمِ فَقَالَ نَعَمْ إِلَّا أَنْ تَكُونَ دَارُهُ دَارَ غَلَّةٍ فَيَخْرُجَ لَهُ مِنْ غَلَّتِهَا دَرَاهِمُ مَا يَكْفِيهِ لِنَفْسِهِ وَ عِيَالِهِ فَإِنْ لَمْ تَكُنِ الْغَلَّةُ تَكْفِيهِ لِنَفْسِهِ وَ عِيَالِهِ فِي طَعَامِهِمْ وَ كِسْوَتِهِمْ وَ حَاجَتِهِمْ مِنْ غَيْرِ إِسْرَافٍ فَقَدْ حَلَّتْ لَهُ الزَّكَاةُ فَإِنْ كَانَتْ غَلَّتُهَا تَكْفِيهِمْ فَلَا .

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

‘I asked Abu Abdullah^-asws about the Zakāt, ‘Is it correct for the owner of the house and the servants?’ So he^-asws said: ‘Yes, unless his house happens to be a house of yield (rent etc.). So there would be extracted for him, from its yield, Dirhams which would suffice for himself and his dependants. But if the yield does not happen to suffice for himself and his dependants regarding their foods, and their clothing, and their needs from without extravagance, then the Zakāt would be Permissible for him. But if its yield was sufficing them, so no’.[246]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ أَبُوهُ أَوْ عَمُّهُ أَوْ أَخُوهُ يَكْفِيهِ مَئُونَتَهُ أَ يَأْخُذُ مِنَ الزَّكَاةِ فَيَتَوَسَّعَ بِهِ إِنْ كَانُوا لَا يُوَسِّعُونَ عَلَيْهِ فِي كُلِّ مَا يَحْتَاجُ إِلَيْهِ فَقَالَ لَا بَأْسَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Al-Hassan^-asws the 1^st, said, ‘I asked him^-asws about the man who happens to have his father, and his mother, and his brother, sufficing their provision, ‘Can he take from the Zakāt, so he can expand (upon them) with it, if it was so that it was not sufficient for him for everything that they are needy to him with?’ So he^-asws said: ‘There is no problem’.[247]

صَفْوَانُ بْنُ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَكُونُ لَهُ ثَلَاثُمِائَةِ دِرْهَمٍ أَوْ أَرْبَعُمِائَةِ دِرْهَمٍ وَ لَهُ عِيَالٌ وَ هُوَ يَحْتَرِفُ فَلَا يُصِيبُ نَفَقَتَهُ فِيهَا أَ يُكِبُّ فَيَأْكُلَهَا وَ لَا يَأْخُذَ الزَّكَاةَ أَوْ يَأْخُذُ الزَّكَاةَ قَالَ لَا بَلْ يَنْظُرُ إِلَى فَضْلِهَا فَيَقُوتُ بِهَا نَفْسَهُ وَ مَنْ وَسِعَهُ ذَلِكَ مِنْ عِيَالِهِ وَ يَأْخُذُ الْبَقِيَّةَ مِنَ الزَّكَاةِ وَ يَتَصَرَّفُ بِهَذِهِ لَا يُنْفِقُهَا .

Safwan Bin Yahya, from Muawiya Bin Wahab who said,

‘I asked Abu Abdullah^-asws about the man who happens to have three hundred Dirhams for him, or four hundred Dirhams, and for him are dependants, and he is a craftsman. So he does not attain his expenses in it. Should he suppress its consumption and not take the Zakāt, or should he take the Zakāt?’ He^-asws said: ‘No, but he should look at its excess (profit), so he should provide with it for himself and expand from that upon his dependants, and he should take the remainder from the Zakāt, and he should conduct (his business) with this (capital) and not spend it’.[248]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا سُئِلَا عَنِ الرَّجُلِ لَهُ دَارٌ وَ خَادِمٌ أَوْ عَبْدٌ أَ يَقْبَلُ الزَّكَاةَ قَالَ نَعَمْ إِنَّ الدَّارَ وَ الْخَادِمَ لَيْسَتَا بِمَالٍ .

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

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws both having been asked about the man for whom is a house and a servant or a slave, ‘Can he accept the Zakāt?’ He^-asws said: ‘Yes. The house and the servant are not (considered as) wealth’.[249]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ لَهُ ثَمَانُمِائَةِ دِرْهَمٍ وَ لِابْنٍ لَهُ مِائَتَا دِرْهَمٍ وَ لَهُ عَشْرٌ مِنَ الْعِيَالِ وَ هُوَ يَقُوتُهُمْ فِيهَا قُوتاً شَدِيداً وَ لَيْسَ لَهُ حِرْفَةٌ بِيَدِهِ وَ إِنَّمَا يَسْتَبْضِعُهَا فَتَغِيبُ عَنْهُ الْأَشْهُرَ ثُمَّ يَأْكُلُ مِنْ فَضْلِهَا أَ تَرَى لَهُ إِذَا حَضَرَتِ الزَّكَاةُ أَنْ يُخْرِجَهَا مِنْ مَالِهِ فَيَعُودَ بِهَا عَلَى عِيَالِهِ يُسْبِغُ عَلَيْهِمْ بِهَا النَّفَقَةَ قَالَ نَعَمْ وَ لَكِنْ يُخْرِجُ مِنْهَا الشَّيْ‏ءَ الدِّرْهَمَ .

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

‘I said to Abu Abdullah^-asws, ‘A man has eight hundred Dirhams for him, and for a son of his there are two hundred Dirhams, and for him there are ten dependants, and he is providing for them with difficulty, and there is no profession in his hands, and rather he trades with it, and it remains absent from him for months. Then he consumes from its excess (profits). What is your^-asws view for him, when the Zakāt is due, should he take it out from his wealth and assist his dependants with it, bestowing upon them with it for the expenses?’ He^-asws said: ‘Yes, but he should be taking something from it (in the form of) the Dirhams’.[250]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَدْ تَحِلُّ الزَّكَاةُ لِصَاحِبِ السَّبْعِمِائَةِ وَ تَحْرُمُ عَلَى صَاحِبِ الْخَمْسِينَ دِرْهَماً فَقُلْتُ لَهُ وَ كَيْفَ يَكُونُ هَذَا فَقَالَ إِذَا كَانَ صَاحِبُ السَّبْعِمِائَةِ لَهُ عِيَالٌ كَثِيرٌ فَلَوْ قَسَمَهَا بَيْنَهُمْ لَمْ تَكْفِهِ فَلْيُعِفَّ عَنْهَا نَفْسُهُ وَ لْيَأْخُذْهَا لِعِيَالِهِ وَ أَمَّا صَاحِبُ الْخَمْسِينَ فَإِنَّهُ يَحْرُمُ عَلَيْهِ إِذَا كَانَ وَحْدَهُ وَ هُوَ مُحْتَرِفٌ يَعْمَلُ بِهَا وَ هُوَ يُصِيبُ مِنْهَا مَا يَكْفِيهِ إِنْ شَاءَ اللَّهُ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Zakāt can be Permitted for the owner of the seven hundred and be Prohibited upon the owner of the five hundred’. So I said to him^-asws, ‘And can this happen to be?’ So he^-asws said: ‘If it was so that the owner of the seven hundred ad a lot of dependants for him, and if he were to distribute between them, it would not suffice, so let him excuse himself from it (the Zakāt) and take it for his dependants; and as for the owner of the five hundred, so it is Prohibited upon him when he was alone and he was a craftsman, working with it, and he would be attaining from it what would suffice him, Allah^-azwj Willing’.[251]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِيهِ قَالَ دَخَلْتُ أَنَا وَ أَبُو بَصِيرٍ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ أَبُو بَصِيرٍ إِنَّ لَنَا صَدِيقاً وَ هُوَ رَجُلٌ صَدُوقٌ يَدِينُ اللَّهَ بِمَا نَدِينُ بِهِ فَقَالَ مَنْ هَذَا يَا أَبَا مُحَمَّدٍ الَّذِي تُزَكِّيهِ فَقَالَ الْعَبَّاسُ بْنُ الْوَلِيدِ بْنِ صَبِيحٍ فَقَالَ رَحِمَ اللَّهُ الْوَلِيدَ بْنَ صَبِيحٍ مَا لَهُ يَا أَبَا مُحَمَّدٍ

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

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

قَالَ جُعِلْتُ فِدَاكَ لَهُ دَارٌ تَسْوَى أَرْبَعَةَ آلَافِ دِرْهَمٍ وَ لَهُ جَارِيَةٌ وَ لَهُ غُلَامٌ يَسْتَقِي عَلَى الْجَمَلِ كُلَّ يَوْمٍ مَا بَيْنَ الدِّرْهَمَيْنِ إِلَى الْأَرْبَعَةِ سِوَى عَلَفِ الْجَمَلِ وَ لَهُ عِيَالٌ أَ لَهُ أَنْ يَأْخُذَ مِنَ الزَّكَاةِ قَالَ نَعَمْ

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

قَالَ وَ لَهُ هَذِهِ الْعُرُوضُ فَقَالَ يَا أَبَا مُحَمَّدٍ فَتَأْمُرُنِي أَنْ آمُرَهُ أَنْ يَبِيعَ دَارَهُ وَ هِيَ عِزُّهُ وَ مَسْقَطُ رَأْسِهِ أَوْ يَبِيعَ جَارِيَتَهُ الَّتِي تَقِيهِ الْحَرَّ وَ الْبَرْدَ وَ تَصُونُ وَجْهَهُ وَ وَجْهَ عِيَالِهِ أَوْ آمُرَهُ أَنْ يَبِيعَ غُلَامَهُ وَ جَمَلَهُ وَ هُوَ مَعِيشَتُهُ وَ قُوتُهُ بَلْ يَأْخُذُ الزَّكَاةَ وَ هِيَ لَهُ حَلَالٌ وَ لَا يَبِيعُ دَارَهُ وَ لَا غُلَامَهُ وَ لَا جَمَلَهُ .

He said, ‘And for there are these displays?’ So he^-asws said: ‘O Abu Muhammad” So you are instructing me^-asws that I^-asws should order him that he should sell his house and it is his honour and his birthplace, or sell his slave girl who saves him from the heat and the cold and maintains his face and the faces of his dependants, or order him that he should sell his slave and his camel and it is his livelihood and his provision? But, he can take the Zakāt and it is Permissible for him, and he should neither sell his house, nor his slave, nor his camel’.[252]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لَهُ الدَّرَاهِمُ يَعْمَلُ بِهَا وَ قَدْ وَجَبَ عَلَيْهِ فِيهَا الزَّكَاةُ وَ يَكُونُ فَضْلُهُ الَّذِي يَكْسِبُ بِمَالِهِ كَفَافَ عِيَالِهِ لِطَعَامِهِمْ وَ كِسْوَتِهِمْ لَا يَسَعُهُ لِأُدُمِهِمْ وَ إِنَّمَا هُوَ مَا يَقُوتُهُمْ فِي الطَّعَامِ وَ الْكِسْوَةِ

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

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

قَالَ فَلْيَنْظُرْ إِلَى زَكَاةِ مَالِهِ ذَلِكَ فَلْيُخْرِجْ مِنْهَا شَيْئاً قَلَّ أَوْ كَثُرَ فَيُعْطِيهِ بَعْضَ مَنْ تَحِلُّ لَهُ الزَّكَاةُ وَ لْيَعُدْ بِمَا بَقِيَ مِنَ الزَّكَاةِ عَلَى عِيَالِهِ وَ لْيَشْتَرِ بِذَلِكَ آدَامَهُمْ وَ مَا يُصْلِحُهُمْ مِنْ طَعَامِهِمْ مِنْ غَيْرِ إِسْرَافٍ وَ لَا يَأْكُلْ هُوَ مِنْهُ فَإِنَّهُ رُبَّ فَقِيرٍ أَسْرَفُ مِنْ غَنِيٍّ

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

فَقُلْتُ كَيْفَ يَكُونُ الْفَقِيرُ أَسْرَفَ مِنَ الْغَنِيِّ فَقَالَ إِنَّ الْغَنِيَّ يُنْفِقُ مِمَّا أُوتِيَ وَ الْفَقِيرَ يُنْفِقُ مِنْ غَيْرِ مَا أُوتِيَ .

So I said, ‘How can the poor happen to be more extravagant than the rich?’ So he^-asws said: ‘The rich spend from what is given (earned), and the poor spend from without having earned’.[253]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَرْوُونَ عَنِ النَّبِيِّ ( صلى الله عليه وآله ) أَنَّ الصَّدَقَةَ لَا تَحِلُّ لِغَنِيٍّ وَ لَا لِذِي مِرَّةٍ سَوِيٍّ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَصْلُحُ لِغَنِيٍّ .

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

‘I said to Abu Abdullah^-asws, ‘They (people) are reporting from the Prophet^-saww that the charity (Zakāt) is not Permissible for the rich nor for the one with strong resources’. So Abu Abdullah^-asws said: ‘It is not correct for the rich’.[254]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا يُعْطَى الْمُصَدِّقُ قَالَ مَا يَرَى الْإِمَامُ وَ لَا يُقَدَّرُ لَهُ شَيْ‏ءٌ .

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

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘What would the Zakāt collector be given?’ He^-asws said: ‘Whatever the Imam^-asws sees (appropriate), and there is nothing measured out for him (fixed)’.[255]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) رَجُلٌ مُسْلِمٌ مَمْلُوكٌ وَ مَوْلَاهُ رَجُلٌ مُسْلِمٌ وَ لَهُ مَالٌ يُزَكِّيهِ وَ لِلْمَمْلُوكِ وَلَدٌ صَغِيرٌ حُرٌّ أَ يُجْزِئُ مَوْلَاهُ أَنْ يُعْطِيَ ابْنَ عَبْدِهِ مِنَ الزَّكَاةِ فَقَالَ لَا بَأْسَ بِهِ .

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

‘I said to Abu Al-Hassan^-asws, ‘A Muslim man is an owned slave, and his master is (also) as Muslim man, and for him is wealth to pay Zakāt from, and for the owned slave is a young child, free. Is it allowed for his master that he should give to the son of his slave, from the Zakāt?’ So he^-asws said: ‘There is no problem with it’.[256]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ دَاوُدَ الصَّرْمِيِّ قَالَ سَأَلْتُهُ عَنْ شَارِبِ الْخَمْرِ يُعْطَى مِنَ الزَّكَاةِ شَيْئاً قَالَ لَا .

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

‘I asked him^-asws about the drinker of the wine, ‘Would he be given anything from the Zakāt?’ He^-asws said: ‘no’.[257]

باب مَنْ تَحِلُّ لَهُ الزَّكَاةُ فَيَمْتَنِعُ مِنْ أَخْذِهَا

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

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ عَبْدِ اللَّهِ بْنِ هِلَالِ بْنِ خَاقَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ تَارِكُ الزَّكَاةِ وَ قَدْ وَجَبَتْ لَهُ مِثْلُ مَانِعِهَا وَ قَدْ وَجَبَتْ عَلَيْهِ .

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

‘I heard Abu Abdullah^-asws saying: ‘The neglecter of the Zakāt while it has been Obligated for him is like its prevented while it has been Obligated upon him’.[258]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَارِكُ الزَّكَاةِ وَ قَدْ وَجَبَتْ لَهُ كَمَانِعِهَا وَ قَدْ وَجَبَتْ عَلَيْهِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The neglecter of the Zakāt while it has been Obligated for him is like its preventer while it has been Obligated upon him’.[259]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) الرَّجُلُ مِنْ أَصْحَابِنَا يَسْتَحْيِي أَنْ يَأْخُذَ مِنَ الزَّكَاةِ فَأُعْطِيهِ مِنَ الزَّكَاةِ وَ لَا أُسَمِّي لَهُ أَنَّهَا مِنَ الزَّكَاةِ فَقَالَ أَعْطِهِ وَ لَا تُسَمِّ لَهُ وَ لَا تُذِلَّ الْمُؤْمِنَ .

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

‘I said to Abu Ja’far^-asws, ‘The man from our companions is too embarrassed to take from the Zakāt. So can I give him from the Zakāt and not specify to him that it is from the Zakāt?’ So he^-asws said: ‘Give him and do not specify to him, and do not humiliate a Believer’.[260]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) الرَّجُلُ يَكُونُ مُحْتَاجاً فَيُبْعَثُ إِلَيْهِ بِالصَّدَقَةِ فَلَا يَقْبَلُهَا عَلَى وَجْهِ الصَّدَقَةِ يَأْخُذُهُ مِنْ ذَلِكَ ذِمَامٌ وَ اسْتِحْيَاءٌ وَ انْقِبَاضٌ أَ فَيُعْطِيهَا إِيَّاهُ عَلَى غَيْرِ ذَلِكَ الْوَجْهِ وَ هِيَ مِنَّا صَدَقَةٌ

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

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

فَقَالَ لَا إِذَا كَانَتْ زَكَاةً فَلَهُ أَنْ يَقْبَلَهَا فَإِنْ لَمْ يَقْبَلْهَا عَلَى وَجْهِ الزَّكَاةِ فَلَا تُعْطِهَا إِيَّاهُ وَ مَا يَنْبَغِي لَهُ أَنْ يَسْتَحْيِيَ مِمَّا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ إِنَّمَا هِيَ فَرِيضَةُ اللَّهِ لَهُ فَلَا يَسْتَحْيِي مِنْهَا .

So he^-asws said: ‘No. When it was Zakāt, so it is for him that he accepts it. But if he does not accept it upon its aspect as the Zakāt, so do not give it to him; and it is not befitting for him that he should be too embarrassed from what Allah^-azwj Mighty and Majestic has Imposed. But rather, it is an Imposition of Allah^-azwj for him, therefore he should not be embarrassed from it’.[261]

باب الْحَصَادِ وَ الْجَدَادِ

Chapter 45 – The harvest and the replanting

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ شُرَيْحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِي الزَّرْعِ حَقَّانِ حَقٌّ تُؤْخَذُ بِهِ وَ حَقٌّ تُعْطِيهِ قُلْتُ وَ مَا الَّذِي أُوخَذُ بِهِ وَ مَا الَّذِي أُعْطِيهِ قَالَ أَمَّا الَّذِي تُؤْخَذُ بِهِ فَالْعُشُرُ وَ نِصْفُ الْعُشُرِ وَ أَمَّا الَّذِي تُعْطِيهِ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ يَعْنِي مِنْ حَصْدِكَ الشَّيْ‏ءَ بَعْدَ الشَّيْ‏ءِ

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

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

وَ لَا أَعْلَمُهُ إِلَّا قَالَ الضِّغْثَ ثُمَّ الضِّغْثَ حَتَّى يَفْرُغَ .

(He the narrator said), ‘And I do not know except that he^-asws said: ‘The bale after the bale until he is free’.[262]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ فَقَالُوا جَمِيعاً قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) هَذَا مِنَ الصَّدَقَةِ يُعْطِي الْمِسْكِينَ الْقَبْضَةَ بَعْدَ الْقَبْضَةِ وَ مِنَ الْجَدَادِ الْحَفْنَةَ بَعْدَ الْحَفْنَةِ حَتَّى يَفْرُغَ وَ يُعْطِي الْحَارِسَ أَجْراً مَعْلُوماً وَ يَتْرُكُ مِنَ النَّخْلِ مِعَى فَأْرَةٍ وَ أُمَّ جُعْرُورٍ وَ يُتْرَكُ لِلْحَارِسِ يَكُونُ فِي الْحَائِطِ الْعَذْقُ وَ الْعَذْقَانِ وَ الثَّلَاثَةُ لِحِفْظِهِ إِيَّاهُ .

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

(It has been narrated) from Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic [6:141] and give the due of it on the day of its harvest, and they all (narrators) said, ‘Abu Ja’far^-asws said: ‘This is from the charity (Zakāt) given to the poor, the bunch after the bunch, and the handful after the handful until he is free, and he gives to the guard a known recompense, and he leaves from the palm tree Mi’a Farat or Umm Jarour (two types) and he would leave for the guard what happens to be in the wall, the bunch and the two bunches, and the three, for him having guarded it’.[263]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَصْرِمْ بِاللَّيْلِ وَ لَا تَحْصُدْ بِاللَّيْلِ وَ لَا تُضَحِّ بِاللَّيْلِ وَ لَا تَبْذُرْ بِاللَّيْلِ فَإِنَّكَ إِنْ تَفْعَلْ لَمْ يَأْتِكَ الْقَانِعُ وَ الْمُعْتَرُّ فَقُلْتُ مَا الْقَانِعُ وَ الْمُعْتَرُّ قَالَ الْقَانِعُ الَّذِي يَقْنَعُ بِمَا أَعْطَيْتَهُ وَ الْمُعْتَرُّ الَّذِي يَمُرُّ بِكَ فَيَسْأَلُكَ وَ إِنْ حَصَدْتَ بِاللَّيْلِ لَمْ يَأْتِكَ السُّؤَّالُ وَ هُوَ قَوْلُ اللَّهِ تَعَالَى آتُوا حَقَّهُ يَوْمَ حَصادِهِ عِنْدَ الْحَصَادِ يَعْنِي الْقَبْضَةَ بَعْدَ الْقَبْضَةِ إِذَا حَصَدْتَهُ وَ إِذَا خَرَجَ فَالْحَفْنَةَ بَعْدَ الْحَفْنَةِ وَ كَذَلِكَ عِنْدَ الصِّرَامِ وَ كَذَلِكَ عِنْدَ الْبَذْرِ وَ لَا تَبْذُرْ بِاللَّيْلِ لِأَنَّكَ تُعْطِي مِنَ الْبَذْرِ كَمَا تُعْطِي مِنَ الْحَصَادِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Neither pick (fruits) at night, nor harvest at night, nor slaughter (sacrificial animal) at night, nor sow at night, for if you were to do so, the contented one and the beggar would not come to you’. So I said, ‘What is the contented one and the beggar?’ He^-asws said: ‘The contented one is the one who is contented with whatever he is given, and the beggar is the one who would pass by you, so he would ask you; and if you were to harvest at night, he would not come asking; and these are the Words of Allah^-azwj the Exalted [6:141] and give the due of it on the day of its harvest – Meaning the bunch after the bunch when it is harvested; and when it comes out, so the handful after the handful; and similar to that is during the picking (of fruits), similar to that during the sowing. And do not sow at night because you would give from the sowing just as you would give from the harvest’.[264]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ قَالَ تُعْطِي الْمِسْكِينَ يَوْمَ حَصَادِكَ الضِّغْثَ ثُمَّ إِذَا وَقَعَ فِي الْبَيْدَرِ ثُمَّ إِذَا وَقَعَ فِي الصَّاعِ الْعُشْرُ وَ نِصْفُ الْعُشْرِ .

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

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [6:141] and give the due of it on the day of its harvest. He^-asws said: ‘You should give to the poor on the day of your harvest, the bale. Then when it falls in the threshing floor, then when it falls during the harvest, it is the tenth and half the tenth (as Zakāt)’.[265]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ عَنْ مُصَادِفٍ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي أَرْضٍ لَهُ وَ هُمْ يَصْرِمُونَ فَجَاءَ سَائِلٌ يَسْأَلُ فَقُلْتُ اللَّهُ يَرْزُقُكَ فَقَالَ ( عليه السلام ) مَهْ لَيْسَ ذَلِكَ لَكُمْ حَتَّى تُعْطُوا ثَلَاثَةً فَإِذَا أَعْطَيْتُمْ ثَلَاثَةً فَإِنْ أَعْطَيْتُمْ فَلَكُمْ وَ إِنْ أَمْسَكْتُمْ فَلَكُمْ .

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

‘I was with Abu Abdullah^-asws in a land of his^-asws, and they (workers) were picking. So a beggar came over and begged. So I said, ‘May Allah^-azwj Grace you’. So he^-asws said: ‘Shh! That is not for you (to say) until you have given to three (beggars). So when you have given to three (beggars), then if you were to give, so it is for you to do so, and if you withhold, so it would be for you to do so’.[266]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ وَ لا تُسْرِفُوا قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ مِنَ الْإِسْرَافِ فِي الْحَصَادِ وَ الْجَدَادِ أَنْ يَصَّدَّقَ الرَّجُلُ بِكَفَّيْهِ جَمِيعاً وَ كَانَ أَبِي إِذَا حَضَرَ شَيْئاً مِنْ هَذَا فَرَأَى أَحَداً مِنْ غِلْمَانِهِ يَتَصَدَّقُ بِكَفَّيْهِ صَاحَ بِهِ أَعْطِ بِيَدٍ وَاحِدَةٍ الْقَبْضَةَ بَعْدَ الْقَبْضَةِ وَ الضِّغْثَ بَعْدَ الضِّغْثِ مِنَ السُّنْبُلِ .

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

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [6:141] and give the due of it on the day of its harvest and do not act extravagantly. He^-asws said: ‘My^-asws father^-asws was saying: ‘From the extravagance during the harvest and replanting is that the man gives in charity with both his palms’, and it was so that whenever my^-asws father^-asws was presented something from this, and he^-asws saw one of his slaves giving charity with both his hands, would shout at him, ‘Give with one hand, the handful after the handful, the bale after the bale!’, from the ears of corn’.[267]

باب صَدَقَةِ أَهْلِ الْجِزْيَةِ

Chapter 46 – Charity (Zakāt) of the taxpayers

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا حَدُّ الْجِزْيَةِ عَلَى أَهْلِ الْكِتَابِ وَ هَلْ عَلَيْهِمْ فِي ذَلِكَ شَيْ‏ءٌ مُوَظَّفٌ لَا يَنْبَغِي أَنْ يَجُوزُوا إِلَى غَيْرِهِ فَقَالَ ذَاكَ إِلَى الْإِمَامِ أَنْ يَأْخُذَ مِنْ كُلِّ إِنْسَانٍ مِنْهُمْ مَا شَاءَ عَلَى قَدْرِ مَالِهِ بِمَا يُطِيقُ

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

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

إِنَّمَا هُمْ قَوْمٌ فَدَوْا أَنْفُسَهُمْ مِنْ أَنْ يُسْتَعْبَدُوا أَوْ يُقْتَلُوا فَالْجِزْيَةُ تُؤْخَذُ مِنْهُمْ عَلَى قَدْرِ مَا يُطِيقُونَ لَهُ أَنْ يَأْخُذَهُمْ بِهِ حَتَّى يُسْلِمُوا فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ وَ كَيْفَ يَكُونُ صَاغِراً وَ هُوَ لَا يَكْتَرِثُ لِمَا يُؤْخَذُ مِنْهُ حَتَّى يَجِدَ ذُلًّا لِمَا أُخِذَ مِنْهُ فَيَأْلَمَ لِذَلِكَ فَيُسْلِمَ

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

قَالَ وَ قَالَ ابْنُ مُسْلِمٍ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ رَأَيْتَ مَا يَأْخُذُ هَؤُلَاءِ مِنْ هَذَا الْخُمُسِ مِنْ أَرْضِ الْجِزْيَةِ وَ يَأْخُذُ مِنَ الدَّهَاقِينِ جِزْيَةَ رُءُوسِهِمْ أَ مَا عَلَيْهِمْ فِي ذَلِكَ شَيْ‏ءٌ مُوَظَّفٌ فَقَالَ كَانَ عَلَيْهِمْ مَا أَجَازُوا عَلَى أَنْفُسِهِمْ وَ لَيْسَ لِلْإِمَامِ أَكْثَرُ مِنَ الْجِزْيَةِ إِنْ شَاءَ الْإِمَامُ وَضَعَ ذَلِكَ عَلَى رُءُوسِهِمْ وَ لَيْسَ عَلَى أَمْوَالِهِمْ شَيْ‏ءٌ وَ إِنْ شَاءَ فَعَلَى أَمْوَالِهِمْ وَ لَيْسَ عَلَى رُءُوسِهِمْ شَيْ‏ءٌ

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

فَقُلْتُ فَهَذَا الْخُمُسُ فَقَالَ إِنَّمَا هَذَا شَيْ‏ءٌ كَانَ صَالَحَهُمْ عَلَيْهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) .

So I said, ‘So this is the fifth (Khums)’. So he^-asws said: ‘But rather, this is something which Rasool-Allah^-saww reconciled upon them’.[268]

حَرِيزٌ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ عَنْ أَهْلِ الذِّمَّةِ مَا ذَا عَلَيْهِمْ مِمَّا يَحْقُنُونَ بِهِ دِمَاءَهُمْ وَ أَمْوَالَهُمْ قَالَ الْخَرَاجُ فَإِنْ أُخِذَ مِنْ رُءُوسِهِمُ الْجِزْيَةُ فَلَا سَبِيلَ عَلَى أَرْضِهِمْ وَ إِنْ أُخِذَ مِنْ أَرْضِهِمْ فَلَا سَبِيلَ عَلَى رُءُوسِهِمْ .

Hareyz, from Muhammad Bin Muslim who said,

‘I asked him^-asws about the ones under the responsible (Ahl Al-Zimma), ‘What is that which is upon them from what they are saving their blood and their wealth with?’ He^-asws said: ‘The tribute, So if the tax is taken from their heads, so there is no way upon their land, but if it is taken from their lands, so there is no way upon their heads’.[269]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى جَمِيعاً عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَرَتِ السُّنَّةُ أَنْ لَا تُؤْخَذَ الْجِزْيَةُ مِنَ الْمَعْتُوهِ وَ لَا مِنَ الْمَغْلُوبِ عَلَى عَقْلِهِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Sunnah flowed that the taxation would not be taken from the insane and the one overcome upon his mind’.[270]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ بَعْضِ أَصْحَابِنَا قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَجُوسِ أَ كَانَ لَهُمْ نَبِيٌّ فَقَالَ نَعَمْ أَ مَا بَلَغَكَ كِتَابُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِلَى أَهْلِ مَكَّةَ أَنْ أَسْلِمُوا وَ إِلَّا نَابَذْتُكُمْ بِحَرْبٍ فَكَتَبُوا إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَنْ خُذْ مِنَّا الْجِزْيَةَ وَ دَعْنَا عَلَى عِبَادَةِ الْأَوْثَانِ فَكَتَبَ إِلَيْهِمُ النَّبِيُّ ( صلى الله عليه وآله ) أَنِّي لَسْتُ آخُذُ الْجِزْيَةَ إِلَّا مِنْ أَهْلِ الْكِتَابِ

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

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

فَكَتَبُوا إِلَيْهِ يُرِيدُونَ بِذَلِكَ تَكْذِيبَهُ زَعَمْتَ أَنَّكَ لَا تَأْخُذُ الْجِزْيَةَ إِلَّا مِنْ أَهْلِ الْكِتَابِ ثُمَّ أَخَذْتَ الْجِزْيَةَ مِنْ مَجُوسِ هَجَرَ فَكَتَبَ إِلَيْهِمُ النَّبِيُّ ( صلى الله عليه وآله ) أَنَّ الْمَجُوسَ كَانَ لَهُمْ نَبِيٌّ فَقَتَلُوهُ وَ كِتَابٌ أَحْرَقُوهُ أَتَاهُمْ نَبِيُّهُمْ بِكِتَابِهِمْ فِي اثْنَيْ عَشَرَ أَلْفَ جِلْدِ ثَوْرٍ .

So they wrote to him, intending by that to belie him^-saww, ‘You^-saww are alleging that you^-saww do not take the taxation from except from the People of the Book, then you^-saww take the tax from the Magians who emigrated’. So the Prophet^-saww wrote to them: ‘It was so that the Magians had a Prophet^-as for them, but they killed him^-as, and (they had) a Book which they burnt. Their Prophet^-saww came to them with their Book in twelve thousand skins of bulls’.[271]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ صَدَقَاتِ أَهْلِ الْجِزْيَةِ وَ مَا يُؤْخَذُ مِنْهُمْ مِنْ ثَمَنِ خُمُورِهِمْ وَ لَحْمِ خَنَازِيرِهِمْ وَ مَيِّتِهِمْ قَالَ عَلَيْهِمُ الْجِزْيَةُ فِي أَمْوَالِهِمْ يُؤْخَذُ مِنْهُمْ مِنْ ثَمَنِ لَحْمِ الْخِنْزِيرِ أَوْ خَمْرٍ وَ كُلُّ مَا أُخِذُوا مِنْهُمْ مِنْ ذَلِكَ فَوِزْرُ ذَلِكَ عَلَيْهِمْ وَ ثَمَنُهُ لِلْمُسْلِمِينَ حَلَالٌ يَأْخُذُونَهُ فِي جِزْيَتِهِمْ .

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

‘I asked Abu Abdullah^-asws about charities (Zakāt payable) by the people of the taxation (Non-Muslim taxpayers), and what would be taken from them from the price of their wines and their flesh of swine, and their carcasses’. He^-asws said: ‘Upon them is the taxation in their wealth taken from them from the price of the flesh of the swine, or wine, and everything what would be taken from them from that, so the burden of that would be upon them, and its price would be for the Muslims as Permissible, it being taken from their taxes’.[272]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَرْضَ الْجِزْيَةِ لَا تُرْفَعُ عَنْهَا الْجِزْيَةُ وَ إِنَّمَا الْجِزْيَةُ عَطَاءُ الْمُهَاجِرِينَ وَ الصَّدَقَةُ لِأَهْلِهَا الَّذِينَ سَمَّى اللَّهُ فِي كِتَابِهِ وَ لَيْسَ لَهُمْ مِنَ الْجِزْيَةِ شَيْ‏ءٌ

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

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

ثُمَّ قَالَ مَا أَوْسَعَ اللَّهُ الْعَدْلَ ثُمَّ قَالَ إِنَّ النَّاسَ يَسْتَغْنُونَ إِذَا عُدِلَ بَيْنَهُمْ وَ تُنْزِلُ السَّمَاءُ رِزْقَهَا وَ تُخْرِجُ الْأَرْضُ بَرَكَتَهَا بِإِذْنِ اللَّهِ تَعَالَى .

Then he^-asws said: ‘How Capacious is Allah^-azwj’s Justice!’ Then he^-asws said: ‘The people would be enriched when there would be justice between them, and the sky would send down its sustenance and the earth would bring forth its Blessings by the Permission of Allah^-azwj the Exalted’.[273]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي أَهْلِ الْجِزْيَةِ يُؤْخَذُ مِنْ أَمْوَالِهِمْ وَ مَوَاشِيهِمْ شَيْ‏ءٌ سِوَى الْجِزْيَةِ قَالَ لَا .

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

(It has been narrated) from Abu Ja’far^-asws regarding the people of the taxation (taxpayers), ‘Would anything be taken from their wealth and their livelihoods besides the taxation?’ He^-asws said: ‘No’.[274]

باب نَادِرٌ

Chapter 47 – Miscellaneous

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِالرَّجُلِ يَمُرُّ عَلَى الثَّمَرَةِ وَ يَأْكُلُ مِنْهَا وَ لَا يُفْسِدُ قَدْ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ تُبْنَى الْحِيطَانُ بِالْمَدِينَةِ لِمَكَانِ الْمَارَّةِ قَالَ وَ كَانَ إِذَا بَلَغَ نَخْلَةٌ أَمَرَ بِالْحِيطَانِ فَخُرِقَتْ لِمَكَانِ الْمَارَّةِ .

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

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

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) نَحْوَهُ إِلَّا أَنَّهُ قَالَ وَ لَا يُفْسِدُ وَ لَا يَحْمِلُ .

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

(It has been narrated) from Abu Abdullah^-asws, similar to it except that he^-asws said: ‘And he should neither spoil nor carry (take away)’.[275]

أَحْمَدُ بْنُ إِدْرِيسَ وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنْ أَبِيهِ عَنْ يُونُسَ أَوْ غَيْرِهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ بَلَغَنِي أَنَّكَ كُنْتَ تَفْعَلُ فِي غَلَّةِ عَيْنِ زِيَادٍ شَيْئاً وَ أَنَا أُحِبُّ أَنْ أَسْمَعَهُ مِنْكَ قَالَ فَقَالَ لِي نَعَمْ كُنْتُ آمُرُ إِذَا أَدْرَكَتِ الثَّمَرَةُ أَنْ يُثْلَمَ فِي حِيطَانِهَا الثُّلَمُ لِيَدْخُلَ النَّاسُ وَ يَأْكُلُوا وَ كُنْتُ آمُرُ فِي كُلِّ يَوْمٍ أَنْ يُوضَعَ عَشْرُ بُنَيَّاتٍ يَقْعُدُ عَلَى كُلِّ بُنَيَّةٍ عَشَرَةٌ كُلَّمَا أَكَلَ عَشَرَةٌ جَاءَ عَشَرَةٌ أُخْرَى يُلْقَى لِكُلِّ نَفْسٍ مِنْهُمْ مُدٌّ مِنْ رُطَبٍ

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

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

وَ كُنْتُ آمُرُ لِجِيرَانِ الضَّيْعَةِ كُلِّهِمُ الشَّيْخِ وَ الْعَجُوزِ وَ الصَّبِيِّ وَ الْمَرِيضِ وَ الْمَرْأَةِ وَ مَنْ لَا يَقْدِرُ أَنْ يَجِي‏ءَ فَيَأْكُلَ مِنْهَا لِكُلِّ إِنْسَانٍ مِنْهُمْ مُدٌّ

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

فَإِذَا كَانَ الْجَذَاذُ أَوْفَيْتُ الْقُوَّامَ وَ الْوُكَلَاءَ وَ الرِّجَالَ أُجْرَتَهُمْ وَ أَحْمِلُ الْبَاقِيَ إِلَى الْمَدِينَةِ فَفَرَّقْتُ فِي أَهْلِ الْبُيُوتَاتِ وَ الْمُسْتَحِقِّينَ الرَّاحِلَتَيْنِ وَ الثَّلَاثَةَ وَ الْأَقَلَّ وَ الْأَكْثَرَ عَلَى قَدْرِ اسْتِحْقَاقِهِمْ وَ حَصَلَ لِي بَعْدَ ذَلِكَ أَرْبَعُمِائَةِ دِينَارٍ وَ كَانَ غَلَّتُهَا أَرْبَعَةَ آلَافِ دِينَارٍ .

So when it was the picking time, I fulfilled to the workers, and the allocated guards, and paid the workers to carry the remainder to Al-Medina. So I scattered it among the people of the houses and the deserving ones, the two camel loads, and the three, and the less and the more, upon a measurement of their deservedness, and there arrived to me after that, four hundred Dinars, and its gross produce had been four thousand Dinars’.[276]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَمَّنْ حَدَّثَهُ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ عَنْ أَبِيهِ قَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) إِذَا بَلَغَتِ الثِّمَارُ أَمَرَ بِالْحِيطَانِ فَثُلِمَتْ .

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

‘It was so that the Prophet^-saww, when the fruits reached (maturity), ordered with the walls, so they were grooved (for people to come inside and eat their fill)’.[277]

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

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

---

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

[2] Al Kafi V 3 – The Book Of Zakaat CH 1 H 2

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

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

[5] Al Kafi V 3 – The Book Of Zakaat CH 1 H 5

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

[7] Al Kafi V 3 – The Book Of Zakaat CH 1 H 7

[8] Al Kafi V 3 – The Book Of Zakaat CH 1 H 8

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

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

[11] Al Kafi V 3 – The Book Of Zakaat CH 1 H 11

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

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

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

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

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

[17] Al Kafi V 3 – The Book Of Zakaat CH 1 H 17

[18] Al Kafi V 3 – The Book Of Zakaat CH 1 H 18

[19] Al Kafi V 3 – The Book Of Zakaat CH 1 H 19

[20] Al Kafi V 3 – The Book Of Zakaat CH 2 H 1

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

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

[23] Al Kafi V 3 – The Book Of Zakaat CH 2 H 4

[24] Al Kafi V 3 – The Book Of Zakaat CH 2 H 5

[25] Al Kafi V 3 – The Book Of Zakaat CH 2 H 6

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

[27] Al Kafi V 3 – The Book Of Zakaat CH 2 H 8

[28] Al Kafi V 3 – The Book Of Zakaat CH 2 H 9

[29] Al Kafi V 3 – The Book Of Zakaat CH 2 H 10

[30] Al Kafi V 3 – The Book Of Zakaat CH 2 H 11

[31] Al Kafi V 3 – The Book Of Zakaat CH 2 H 12

[32] Al Kafi V 3 – The Book Of Zakaat CH 2 H 13

[33] Al Kafi V 3 – The Book Of Zakaat CH 2 H 14

[34] Al Kafi V 3 – The Book Of Zakaat CH 2 H 15

[35] Al Kafi V 3 – The Book Of Zakaat CH 2 H 16

[36] Al Kafi V 3 – The Book Of Zakaat CH 2 H 17

[37] Al Kafi V 3 – The Book Of Zakaat CH 2 H 18

[38] Al Kafi V 3 – The Book Of Zakaat CH 2 H 19

[39] Al Kafi V 3 – The Book Of Zakaat CH 2 H 20

[40] Al Kafi V 3 – The Book Of Zakaat CH 2 H 21

[41] Al Kafi V 3 – The Book Of Zakaat CH 2 H 22

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

[43] Al Kafi V 3 – The Book Of Zakaat CH 3 H 1

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

[45] Al Kafi V 3 – The Book Of Zakaat CH 3 H 3

[46] Al Kafi V 3 – The Book Of Zakaat CH 3 H 4

[47] Al Kafi V 3 – The Book Of Zakaat CH 4 H 1

[48] Al Kafi V 3 – The Book Of Zakaat CH 4 H 2

[49] Al Kafi V 3 – The Book Of Zakaat CH 5 H 1

[50] Al Kafi V 3 – The Book Of Zakaat CH 5 H 2

[51] Al Kafi V 3 – The Book Of Zakaat CH 5 H 3

[52] Al Kafi V 3 – The Book Of Zakaat CH 5 H 4

[53] Al Kafi V 3 – The Book Of Zakaat CH 5 H 5

[54] Al Kafi V 3 – The Book Of Zakaat CH 5 H 6

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

[56] Al Kafi V 3 – The Book Of Zakaat CH 6 H 2

[57] Al Kafi V 3 – The Book Of Zakaat CH 6 H 3

[58] Al Kafi V 3 – The Book Of Zakaat CH 6 H 4

[59] Al Kafi V 3 – The Book Of Zakaat CH 6 H 5

[60] Al Kafi V 3 – The Book Of Zakaat CH 6 H 6

[61] Al Kafi V 3 – The Book Of Zakaat CH 7 H 1

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

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

[64] Al Kafi V 3 – The Book Of Zakaat CH 7 H 4

[65] Al Kafi V 3 – The Book Of Zakaat CH 7 H 5

[66] Al Kafi V 3 – The Book Of Zakaat CH 7 H 6

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

[68] Al Kafi V 3 – The Book Of Zakaat CH 8 H 1

[69] Al Kafi V 3 – The Book Of Zakaat CH 9 H 1

[70] Al Kafi V 3 – The Book Of Zakaat CH 9 H 2

[71] Al Kafi V 3 – The Book Of Zakaat CH 9 H 3

[72] Al Kafi V 3 – The Book Of Zakaat CH 9 H 4

[73] Al Kafi V 3 – The Book Of Zakaat CH 9 H 5

[74] Al Kafi V 3 – The Book Of Zakaat CH 9 H 6

[75] Al Kafi V 3 – The Book Of Zakaat CH 9 H 7

[76] Al Kafi V 3 – The Book Of Zakaat CH 9 H 8

[77] Al Kafi V 3 – The Book Of Zakaat CH 9 H 9

[78] Al Kafi V 3 – The Book Of Zakaat CH 10 H 1

[79] Al Kafi V 3 – The Book Of Zakaat CH 10 H 2

[80] Al Kafi V 3 – The Book Of Zakaat CH 10 H 3

[81] Al Kafi V 3 – The Book Of Zakaat CH 10 H 4

[82] Al Kafi V 3 – The Book Of Zakaat CH 10 H 5

[83] Al Kafi V 3 – The Book Of Zakaat CH 10 H 6

[84] Al Kafi V 3 – The Book Of Zakaat CH 10 H 7

[85] Al Kafi V 3 – The Book Of Zakaat CH 10 H 8

[86] Al Kafi V 3 – The Book Of Zakaat CH 10 H 9

[87] Al Kafi V 3 – The Book Of Zakaat CH 10 H 10

[88] Al Kafi V 3 – The Book Of Zakaat CH 11 H 1

[89] Al Kafi V 3 – The Book Of Zakaat CH 11 H 2

[90] Al Kafi V 3 – The Book Of Zakaat CH 11 H 3

[91] Al Kafi V 3 – The Book Of Zakaat CH 11 H 4

[92] Al Kafi V 3 – The Book Of Zakaat CH 11 H 5

[93] Al Kafi V 3 – The Book Of Zakaat CH 11 H 6

[94] Al Kafi V 3 – The Book Of Zakaat CH 11 H 7

[95] Al Kafi V 3 – The Book Of Zakaat CH 11 H 8

[96] Al Kafi V 3 – The Book Of Zakaat CH 11 H 9

[97] Al Kafi V 3 – The Book Of Zakaat CH 11 H 10

[98] Al Kafi V 3 – The Book Of Zakaat CH 11 H 11

[99] Al Kafi V 3 – The Book Of Zakaat CH 11 H 12

[100] Al Kafi V 3 – The Book Of Zakaat CH 11 H 13

[101] Al Kafi V 3 – The Book Of Zakaat CH 12 H 1

[102] Al Kafi V 3 – The Book Of Zakaat CH 12 H 2

[103] Al Kafi V 3 – The Book Of Zakaat CH 12 H 3

[104] Al Kafi V 3 – The Book Of Zakaat CH 12 H 4

[105] Al Kafi V 3 – The Book Of Zakaat CH 12 H 5

[106] Al Kafi V 3 – The Book Of Zakaat CH 12 H 6

[107] Al Kafi V 3 – The Book Of Zakaat CH 12 H 7

[108] Al Kafi V 3 – The Book Of Zakaat CH 12 H 8

[109] Al Kafi V 3 – The Book Of Zakaat CH 12 H 9

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

[111] Al Kafi V 3 – The Book Of Zakaat CH 13 H 2

[112] Al Kafi V 3 – The Book Of Zakaat CH 14 H 1

[113] Al Kafi V 3 – The Book Of Zakaat CH 14 H 2

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

[115] Al Kafi V 3 – The Book Of Zakaat CH 14 H 4

[116] Al Kafi V 3 – The Book Of Zakaat CH 14 H 5

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

[118] Al Kafi V 3 – The Book Of Zakāt  CH 15 H 2

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

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

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

[122] Al Kafi V 3 – The Book Of Zakāt  CH 16 H 4

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

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

[125] Al Kafi V 3 – The Book Of Zakāt  CH 16 H 7

[126] Al Kafi V 3 – The Book Of Zakāt  CH 16 H 8

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

[128] Al Kafi V 3 – The Book Of Zakāt  CH 17 H 1

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

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

[131] Al Kafi V 3 – The Book Of Zakāt  CH 17 H 4

[132] Al Kafi V 3 – The Book Of Zakāt  CH 17 H 5

[133] Al Kafi V 3 – The Book Of Zakāt  CH 17 H 6

[134] Al Kafi V 3 – The Book Of Zakāt  CH 17 H 7

[135] Al Kafi V 3 – The Book Of Zakāt  CH 18 H 1

[136] Al Kafi V 3 – The Book Of Zakāt  CH 18 H 2

[137] Al Kafi V 3 – The Book Of Zakāt  CH 18 H 3

[138] Al Kafi V 3 – The Book Of Zakāt  CH 19 H 1

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

[140] Al Kafi V 3 – The Book Of Zakāt  CH 20 H 2

[141] Al Kafi V 3 – The Book Of Zakāt  CH 21 H 1

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

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

[144] Al Kafi V 3 – The Book Of Zakāt  CH 21 H 4

[145] Al Kafi V 3 – The Book Of Zakāt  CH 22 H 1

[146] Al Kafi V 3 – The Book Of Zakāt  CH 22 H 2

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

[148] Al Kafi V 3 – The Book Of Zakāt  CH 22 H 4

[149] Al Kafi V 3 – The Book Of Zakāt  CH 22 H 5

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

[151] Al Kafi V 3 – The Book Of Zakāt  CH 22 H 7

[152] Al Kafi V 3 – The Book Of Zakāt  CH 22 H 8

[153] Al Kafi V 3 – The Book Of Zakāt  CH 23 H 1

[154] Al Kafi V 3 – The Book Of Zakāt  CH 23 H 2

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

[156] Al Kafi V 3 – The Book Of Zakāt  CH 23 H 4

[157] Al Kafi V 3 – The Book Of Zakāt  CH 23 H 5

[158] Al Kafi V 3 – The Book Of Zakāt  CH 23 H 6

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

[160] Al Kafi V 3 – The Book Of Zakāt  CH 23 H 8

[161] Al Kafi V 3 – The Book Of Zakāt  CH 24 H 1

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

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

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

[165] Al Kafi V 3 – The Book Of Zakāt  CH 24 H 4

[166] Al Kafi V 3 – The Book Of Zakāt  CH 24 H 5

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

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

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

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

[171] Al Kafi V 3 – The Book Of Zakāt  CH 25 H 5

[172] Al Kafi V 3 – The Book Of Zakāt  CH 25 H 6

[173] Al Kafi V 3 – The Book Of Zakāt  CH 26 H 1

[174] Al Kafi V 3 – The Book Of Zakāt  CH 26 H 2

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

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

[177] Al Kafi V 3 – The Book Of Zakāt  CH 27 H 2

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

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

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

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

[182] Al Kafi V 3 – The Book Of Zakāt  CH 28 H 4

[183] Al Kafi V 3 – The Book Of Zakāt  CH 28 H 5

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

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

[186] Al Kafi V 3 – The Book Of Zakāt  CH 29 H 2

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

[188] Al Kafi V 3 – The Book Of Zakāt  CH 29 H 4

[189] Al Kafi V 3 – The Book Of Zakāt  CH 29 H 5

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

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

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

[193] Al Kafi V 3 – The Book Of Zakāt  CH 30 H 4

[194] Al Kafi V 3 – The Book Of Zakāt  CH 31 H 1

[195] Al Kafi V 3 – The Book Of Zakāt  CH 31 H 2

[196] Al Kafi V 3 – The Book Of Zakāt  CH 31 H 3

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

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

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

[200] Al Kafi V 3 – The Book Of Zakāt  CH 32 H 4

[201] Al Kafi V 3 – The Book Of Zakāt  CH 32 H 6

[202] Al Kafi V 3 – The Book Of Zakāt  CH 33 H 1

[203] Al Kafi V 3 – The Book Of Zakāt  CH 33 H 2

[204] Al Kafi V 3 – The Book Of Zakāt  CH 33 H 3

[205] Al Kafi V 3 – The Book Of Zakāt  CH 33 H 4

[206] Al Kafi V 3 – The Book Of Zakāt  CH 33 H 5

[207] Al Kafi V 3 – The Book Of Zakāt  CH 33 H 6

[208] Al Kafi V 3 – The Book Of Zakāt  CH 33 H 7

[209] Al Kafi V 3 – The Book Of Zakāt  CH 33 H 8

[210] Al Kafi V 3 – The Book Of Zakāt  CH 33 H 9

[211] Al Kafi V 3 – The Book Of Zakāt  CH 33 H 10

[212] Al Kafi V 3 – The Book Of Zakāt  CH 34 H 1

[213] Al Kafi V 3 – The Book Of Zakāt  CH 34 H 2

[214] Al Kafi V 3 – The Book Of Zakāt  CH 34 H 3

[215] Al Kafi V 3 – The Book Of Zakāt  CH 35 H 1

[216] Al Kafi V 3 – The Book Of Zakāt  CH 35 H 2

[217] Al Kafi V 3 – The Book Of Zakāt  CH 35 H 3

[218] Al Kafi V 3 – The Book Of Zakāt  CH 35 H 4

[219] Al Kafi V 3 – The Book Of Zakāt  CH 35 H 5

[220] Al Kafi V 3 – The Book Of Zakāt  CH 35 H 6

[221] Al Kafi V 3 – The Book Of Zakāt  CH 35 H 7

[222] Al Kafi V 3 – The Book Of Zakāt  CH 35 H 8

[223] Al Kafi V 3 – The Book Of Zakāt  CH 35 H 9

[224] Al Kafi V 3 – The Book Of Zakāt  CH 35 H 10

[225] Al Kafi V 3 – The Book Of Zakāt  CH 35 H 11

[226] Al Kafi V 3 – The Book Of Zakāt  CH 36 H 1

[227] Al Kafi V 3 – The Book Of Zakāt  CH 36 H 2

[228] Al Kafi V 3 – The Book Of Zakāt  CH 36 H 3

[229] Al Kafi V 3 – The Book Of Zakāt  CH 37 H 1

[230] Al Kafi V 3 – The Book Of Zakāt  CH 37 H 2

[231] Al Kafi V 3 – The Book Of Zakāt  CH 37 H 3

[232] Al Kafi V 3 – The Book Of Zakāt  CH 38 H 1

[233] Al Kafi V 3 – The Book Of Zakāt  CH 38 H 2

[234] Al Kafi V 3 – The Book Of Zakāt  CH 38 H 3

[235] Al Kafi V 3 – The Book Of Zakāt  CH 39 H 1

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

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

[238] Al Kafi V 3 – The Book Of Zakāt  CH 40 H 1

[239] Al Kafi V 3 – The Book Of Zakāt  CH 40 H 2

[240] Al Kafi V 3 – The Book Of Zakāt  CH 41 H 1

[241] Al Kafi V 3 – The Book Of Zakāt  CH 42 H 2

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

[243] Al Kafi V 3 – The Book Of Zakāt  CH 43 H 1

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

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

[246] Al Kafi V 3 – The Book Of Zakāt  CH 43 H 4

[247] Al Kafi V 3 – The Book Of Zakāt  CH 43 H 5

[248] Al Kafi V 3 – The Book Of Zakāt  CH 43 H 6

[249] Al Kafi V 3 – The Book Of Zakāt  CH 43 H 7

[250] Al Kafi V 3 – The Book Of Zakāt  CH 43 H 8

[251] Al Kafi V 3 – The Book Of Zakāt  CH 43 H 9

[252] Al Kafi V 3 – The Book Of Zakāt  CH 43 H 10

[253] Al Kafi V 3 – The Book Of Zakāt  CH 43 H 11

[254] Al Kafi V 3 – The Book Of Zakāt  CH 43 H 12

[255] Al Kafi V 3 – The Book Of Zakāt  CH 43 H 13

[256] Al Kafi V 3 – The Book Of Zakāt  CH 43 H 14

[257] Al Kafi V 3 – The Book Of Zakāt  CH 43 H 15

[258] Al Kafi V 3 – The Book Of Zakāt  CH 44 H 1

[259] Al Kafi V 3 – The Book Of Zakāt  CH 44 H 2

[260] Al Kafi V 3 – The Book Of Zakāt  CH 44 H 3

[261] Al Kafi V 3 – The Book Of Zakāt  CH 44 H 4

[262] Al Kafi V 3 – The Book Of Zakāt  CH 45 H 1

[263] Al Kafi V 3 – The Book Of Zakāt  CH 45 H 2

[264] Al Kafi V 3 – The Book Of Zakāt  CH 45 H 3

[265] Al Kafi V 3 – The Book Of Zakāt  CH 45 H 4

[266] Al Kafi V 3 – The Book Of Zakāt  CH 45 H 5

[267] Al Kafi V 3 – The Book Of Zakāt  CH 45 H 6

[268] Al Kafi V 3 – The Book Of Zakāt  CH 46 H 1

[269] Al Kafi V 3 – The Book Of Zakāt  CH 46 H 2

[270] Al Kafi V 3 – The Book Of Zakāt  CH 46 H 3

[271] Al Kafi V 3 – The Book Of Zakāt  CH 46 H 4

[272] Al Kafi V 3 – The Book Of Zakāt  CH 46 H 5

[273] Al Kafi V 3 – The Book Of Zakāt  CH 46 H 6

[274] Al Kafi V 3 – The Book Of Zakāt  CH 46 H 7

[275] Al Kafi V 3 – The Book Of Zakāt  CH 47 H 1

[276] Al Kafi V 3 – The Book Of Zakāt  CH 47 H 2

[277] Al Kafi V 3 – The Book Of Zakāt  CH 47 H 3