وَقَوْلِ اللَّهِ عَزَّوَجَلَّ : ﴿وَءَاتُوا الزَّكَاةَ (البقرة: ٤٣ ، وَقَوْلِهِ: سَيُطَوَّقُوْنَ مَا يَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ (آل عمران : ۱۸۰) ، وَقَوْلِهِ: وَلَا تَيَمَّمُوا۱ الْخَبِيثَ مِنْهُ تُنفِقُوْنَ وَلَسْتُم بِئَاخِذِيهِ إِلَّا أَن تُغْمِضُوا فِيهِ وَاعْلَمُوا أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ (البقرة: ٢٦٧)
۱ قوله: ولا تيمموا إلخ وقال في التفسيرات الأحمدية: وقد ذكر الفقهاء أيضًا أن لا يأخذ المصدق إلا الوسط، ولا يأخذ رذالة المال ولا خياره. ففي الآية دليل عليه أيضًا وإن لم يصرحوا به.
And the saying of Allah, the Almighty: "And establish prayer and give Zakat" (Quran 2:43), and His saying: "Those who withhold what Allah has given them of His bounty will have it coiled around their necks like a collar on the Day of Resurrection" (Quran 3:180), and His saying: "And do not aim at what is bad to spend from it, 1 while you would not take it yourselves except with closed eyes. And know that Allah is Free of need and Praiseworthy" (Quran 2:267).
1 The statement: "And do not aim at what is bad to spend from it…" In Al-Tafsirat al-Ahmadiyyah, it is mentioned that the jurists have also stated that the Zakat collector should only take what is moderate, neither the worst nor the best of the wealth. This verse is evidence for that, even if it is not explicitly stated.
عَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) رَسُوْلَ اللهِ ﷺ بَعَثَ مُعَاذًا إِلَى الْيَمَنِ، فَقَالَ: «إِنَّكَ تَأْتِي قَوْمًا أَهْلَ كِتَابٍ، فَادْعُهُمْ إِلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، فَإِنْ هُمْ أَطَاعُوْا لِذَلِكَ فَأَعْلِمْهُمْ أَنَّ اللَّهَ قَدْ فَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي الْيَوْمِ وَاللَّيْلَةِ، فَإِنْ هُمْ أَطَاعُوْا لِذَلِكَ فَأَعْلِمْهُمْ أَنَّ اللَّهَ قَدْ فَرَضَ عَلَيْهِمْ صَدَقَةً تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ فَتُرَدُّ٢ عَلَى فُقَرَائِهِمْ، فَإِنْ هُمْ أَطَاعُوْا لِذَلِكَ فَإِيَّاكَ وَكَرَائِمَ أَمْوَالِهِمْ، وَاتَّقِ دَعْوَةَ الْمَظْلُومِ؛ فَإِنَّهُ لَيْسَ بَيْنَهَا وَبَيْنَ اللهِ حِجَابٌ». مُتَّفَقٌ عَلَيْهِ.
Ibn Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) sent Muadh to Yemen and said: "You are going to a people from the People of the Book, so call them to testify that there is no deity worthy of worship except Allah and that I am the Messenger of Allah. If they obey you in that, then inform them that Allah has obligated upon them five prayers every day and night. If they obey you in that, then inform them that Allah has obligated upon them a charity (Zakat) to be taken from their wealthy and given to their poor. If they obey you in that, then beware of taking the best of their wealth, and fear the supplication of the oppressed, for there is no barrier between it and Allah." [Agreed upon]
We respond that the condition for Zakat is sanity and maturity, so it is not obligatory on the wealth of a child or an insane person. Aisha (may Allah be pleased with her) narrated that the Prophet (ﷺ) said: "The pen is lifted from three: a sleeper until he wakes, a child until he reaches puberty, and an insane person until he regains sanity." The hadith of Tirmidhi is weak because its chain includes Al-Muthanna ibn Al-Sabah, whom Ahmad said is not worth anything, and Al-Nasa'i said he is abandoned in hadith. Yahya said he is nothing. Tirmidhi, after narrating it, said: "There is discussion about its chain because Al-Muthanna ibn Al-Sabah is weak in hadith, and all its routes are weak." Shams al-A'imma and others from the companions responded to their hadiths, even though they are not established, that the intended charity is maintenance, supported by the fact that he attributed consumption to all the wealth, and maintenance consumes all the wealth. Charity is maintenance due to his saying: "A person's spending on his family is charity." Tirmidhi said: "The scholars differed in this matter. Ahmad and Ishaq held one opinion, while a group of scholars said there is no Zakat on the wealth of an orphan. This was the opinion of Sufyan al-Thawri, Abdullah ibn al-Mubarak, Abu Hanifa and his companions, Abu Wa'il, Sa'id ibn Jubayr, Al-Nakha'i, Al-Sha'bi, Al-Hasan al-Basri, and it was narrated as the consensus of the companions. Sa'id ibn al-Musayyib said: 'Zakat is only obligatory on those who are obligated to pray and fast.' Humaid ibn Zanjuwayh narrated from Al-Nasa'i that more than one companion of the Prophet (ﷺ) held that there is Zakat on the wealth of an orphan, including Umar, Ali, Aisha, and Ibn Umar. This is the opinion of Malik and Al-Shafi'i, following the view of Ibn Abbas. In Al-Mabsut, it is also the opinion of Ali, and it was narrated from Ja'far ibn Muhammad from his father similarly. Shuraih also held this opinion, as mentioned by Al-Nasa'i. This is the summary of what is in Al-Binayah and Umdat al-Qari.
Notes / الحواشي
2 The statement: "From their wealthy." It indicates that the pronoun refers to those who are obligated, and a child is not included among them, nor is a insane person. This is mentioned in Al-Mirqat and Umdat al-Qari. The Shafi'i scholars state that Zakat is not obligatory on them, but it is obligatory on their wealth. The Hanbali scholars, however, hold that it is obligatory on them, citing the hadith of Amr ibn Shu'ayb from his father from his grandfather that the Prophet (ﷺ) said: "Whoever is in charge of an orphan who has wealth should trade with it and not leave it until it is consumed by charity." [Narrated by Tirmidhi]
٢ قوله: من أغنياءهم وفيه أن الضمير راجع إلى المكلفين، والطفل غير داخل فيهم وكذا المجنون. كذا في «المرقاة» و«عمدة القاري». وعبارة الشافعية لا تجب الزكاة عليهما، بل تجب في مالهما. وعند الحنابلة الوجوب عليهما، احتجوا بحديث عمرو بن شعيب عن أبيه عن جده أن النبي ﷺ خطب، فقال: ألا من ولي يتيما له مال فليتجر في ماله، ولا يتركه حتى تأكله الصدقة، رواه الترمذي. قلنا: الشرط في وجوب الزكاة العقل والبلوغ، فلا تجب في مال الصبي والمجنون الحديث عائشة لها عن النبي ﷺ أنه قال: رفع القلم عن ثلاثة: عن النائم حتى يستيقظ، وعن الصبي حتى يحتلم، وعن المجنون حتى يفيق.
وحديث الترمذي ضعيف؛ لأن في إسناده المثنى بن الصباح، فقال أحمد: لا يساوي شيئًا، وقال النسائي: متروك الحديث. وقال يحيى: ليس بشيء. وقال الترمذي بعد أن رواه: وفي إسناده مقال؛ لأن المثنى بن الصباح يُضعف في الحديث، وله طرق كلها ضعيفة. وأجاب شمس الأئمة وغيره من الأصحاب عن أحاديثهم مع أنها غير ثابتة: أن المراد من الصدقة النفقة، ويؤيده أنه أضاف الأكل إلى جميع المال والنفقة التي هي تأكل جميع المال، والصدقة هي النفقة؛ لقوله : نفقة المرء على عياله صدقة. وقال الترمذي، وقد اختلف أهل العلم في هذا الباب، فرأى وأحمد وإسحاق، وقالت طائفة من أهل العلم: ليس في مال اليتيم زكاة، وبه قال سفيان الثوري وعبد الله بن المبارك. قلت: و به قال أبو حنيفة وأصحابه، وهو قول أبي وائل وسعيد بن جبير والنخعي والشعبي والحسن البصري، وحكي عنه إجماع الصحابة. وقال سعيد ابن المسيب: لا تجب الزكاة إلا على من تجب الصلاة والصيام، وذكر حميد بن زنجويه النسائي أنه
غير واحد من أصحاب النبي في مال اليتيم زكاة، منهم عمر وعلي وعائشة وابن عمر. وبه يقول مالك والشافعي مذهب ابن عباس. وفي المبسوط» وهو قول علي أيضًا، وعن جعفر بن محمد عن أبيه مثله، وبه قال شريح، ذكره النسائي. هذا حاصل ما في البناية» و«عمدة القاري».
وَعَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: لَيْسَ فِي مَالِ الْيَتِيمِ زَكَاةً. رَوَاهُ مُحَمَّدٌ فِي الْآثَارِ» وَرُوِيَ عَنْ إِبْرَاهِيمَ نَحْوُهُ.
Ibn Mas'ud (may Allah be pleased with him) said: "There is no Zakat on the wealth of an orphan." [Narrated by Muhammad in Al-Athar and it was also narrated from Ibrahim similarly]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: لَا يَجِبُ عَلَى مَالِ الصَّغِيْرِ زَكَاةً حَتَّى تَجِبَ عَلَيْهِ الصَّلَاةُ رَوَاهُ الدَّارَقُطْنِيُّ.
وَفِي سَنَدِهِ ابْنُ لَهِيعَةَ احْتَجَّ بِهِ الْإِمَامُ أَحْمَدُ وَصَحَّحَ حَدِيثَهُ، وَحَسَّنَ لَهُ التَّرْمِذِيُّ، فَهُمْ مُخْتَلَفُ فِيهِ، وَالاخْتِلَافُ لَا يَضُرُّ.
Ibn Abbas (may Allah be pleased with him) said: "Zakat is not obligatory on the wealth of a minor until prayer becomes obligatory on him." [Narrated by Darqutni]
Its chain includes Ibn Lahi'ah, whom Imam Ahmad relied on and considered his hadith sound, and Tirmidhi graded it as good. They differ about him, but the difference does not harm.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَا مِنْ صَاحِبِ ذَهَبٍ وَلَا فِضَّةٍ لَا يُؤَدِّي مِنْهَا حَقَّهَا إِلَّا إِذَا كَانَ يَوْمَ الْقِيَامَةِ صُفْحَتْ لَهُ صَفَائِحُ مِنْ نَارٍ، فَأُحْمِيَ عَلَيْهَا فِي نَارِ جَهَنَّمَ، فَيُكْوَى بِهَا جَنْبُهُ وَجَبِيتُهُ وَظَهْرُهُ، كُلَّمَا رَدَّتْ أُعِيدَتْ لَهُ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتَّى يُقْضَى بَيْنَ الْعِبَادِ، فَيَرَى سَبِيلَهُ، إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ.
قِيلَ: يَا رَسُولَ اللهِ، فَالْإِبِلُ؟ قَالَ: «وَلَا صَاحِبُ إِبِلٍ لَا يُؤَدِّي مِنْهَا حَقَّهَا - وَمِنْ حَقَّهَا حَلَبُهَا۱ يَوْمَ وِرْدِهَا - إِلَّا إِذَا كَانَ يَوْمُ الْقِيَامَةِ بُطِحَ لَهَا بِقَاعٍ قَرْقَرٍ أَوْفَرَ مَا كَانَتْ، لَا يَفْقِدُ مِنْهَا فَصِيلًا وَاحِدًا تَطَوُّهُ بِأَخْفَافِهَا، وَتَعَضُّهُ بِأَفْوَاهِهَا، كُلَّمَا مَرَّ عَلَيْهِ أُوْلَاهَا رُدَّ عَلَيْهِ أُخْرَاهَا فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتَّى يُقْضَى بَيْنَ الْعِبَادِ، فَيَرَى سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ».
قِيلَ: يَا رَسُوْلَ اللهِ، فَالْبَقَرُ وَالْغَنَمُ؟ قَالَ: وَلَا صَاحِبُ بَقَرٍ وَلَا غَنَمٍ لَا يُؤَدِّي مِنْهَا حَقَّهَا، إِلَّا إِذَا كَانَ يَوْمُ الْقِيَامَةِ بُطِحَ لَهَا بِقَاعٍ قَرْقَرٍ، لَا يَفْقِدُ مِنْهَا شَيْئًا لَيْسَ فِيهَا عَقْصَاءُ وَلَا جَلْحَاءُ وَلَا عَضْبَاءُ تَنْطَحُهُ بِقُرُوْنِهَا وَتَطَوُّهُ بِأَخْلَافِهَا، كُلَّمَا مَرَّ عَلَيْهِ أُوْلَاهَا رُدَّ عَلَيْهِ أُخْرَاهَا فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتَّى يُقْضَى بَيْنَ الْعِبَادِ، فَيَرَى سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ».
قِيلَ: يَا رَسُوْلَ اللهِ، فَالْخَيْلُ؟ قَالَ: «الْخَيْلُ ثَلَاثَهُ، هِيَ لِرَجُلٍ وِزْرُ، وَهِيَ لِرَجُلٍ سِتْرُ، وَهِيَ لِرَجُلٍ أَجْرُ. فَأَمَّا الَّتِي هِيَ لَهُ وِزْرُ، فَرَجُلٌ رَبَطَهَا رِيَاءً وَفَخْرًا وَنِوَاءٌ عَلَى أَهْلِ الْإِسْلَامِ، فَهِيَ لَهُ وِزْرُ. وَأَمَّا الَّتِي هِيَ لَهُ سِتْرُ، فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللَّهِ، ثُمَّ لَمْ يَنْسَ حَقَّ اللَّهِ فِي ظُهُورِهَا٢ وَلَا رِقَابِهَا، فَهِيَ لَهُ سِتْرُ.
وَأَمَّا الَّتِي هِيَ لَهُ أَجْرٌ ، فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ لِأَهْلِ الْإِسْلَامِ فِي مَرْجٍ وَرَوْضَةٍ، فَمَا أَكَلَتْ مِنْ ذَلِكَ الْمَرْجِ أَوِ الرَّوْضَةِ مِنْ شَيْءٍ إِلَّا كُتِبَ لَهُ عَدَدَ مَا أَكَلَتْ حَسَنَاتٌ، وَكُتِبَ لَهُ عَدَدَ أَرْوَائِهَا وَأَبْوَالِهَا حَسَنَاتٌ. وَلَا تَقْطَعُ طِوَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ إِلَّا كَتَبَ اللهُ لَهُ عَدَدَ آثَارِهَا وَأَرْوَائِهَا حَسَنَاتٍ، وَلَا مَرَّ بِهَا صَاحِبُهَا عَلَى نَهْرٍ فَشَرِبَتْ مِنْهُ، وَلَا يُرِيدُ أَنْ يَسْقِيَهَا إِلَّا كَتَبَ اللهُ لَهُ عَدَدَ مَا شَرِبَتْ حَسَنَاتٍ قِيلَ: يَا رَسُولَ اللَّهِ، فَالْحُمُرُ؟ قَالَ: «مَا أُنْزِلَ عَلَيَّ فِي الْحُمُرِ شَيْءٌ إِلَّا هَذِهِ الْآيَةُ الْفَاذَّةُ الْجَامِعَةُ: ﴿فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ . رَوَاهُ مُسْلِمٌ. (الزلزال: ۷-۸)
Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Whoever possesses gold or silver and does not pay its due, on the Day of Resurrection, plates of fire will be prepared for him, heated in the fire of Hell, and his side, forehead, and back will be branded with them. Every time they cool, they will be reheated for him in a day whose length is fifty thousand years, until judgment is passed among the servants, and he will see his path, either to Paradise or to the Fire." It was said: "O Messenger of Allah, what about camels?" He said: "Whoever possesses camels and does not pay their due, and among their dues is milking them 1 on the day they come to drink, on the Day of Resurrection, a soft, level ground will be prepared for them, as full as they ever were, not missing a single young one. They will trample him with their hooves and bite him with their mouths. Every time the last of them passes, the first will return to him in a day whose length is fifty thousand years, until judgment is passed among the servants, and he will see his path, either to Paradise or to the Fire." It was said: "O Messenger of Allah, what about cattle and sheep?" He said: "Whoever possesses cattle or sheep and does not pay their due, on the Day of Resurrection, a soft, level ground will be prepared for them, not missing anything, without a hornless, toothless, or lame one. They will gore him with their horns and trample him with their hooves. Every time the last of them passes, the first will return to him in a day whose length is fifty thousand years, until judgment is passed among the servants, and he will see his path, either to Paradise or to the Fire." It was said: "O Messenger of Allah, what about horses?" He said: "Horses are of three types: for one man they are a burden, for another they are a shield, and for another they are a reward. As for the one for whom they are a burden, he is the one who ties them out of pride and show and to harm the Muslims; they are a burden for him. As for the one for whom they are a shield, he is the one who ties them in the way of Allah and does not forget the right of Allah regarding their backs and necks; 2 they are a shield for him. As for the one for whom they are a reward, he is the one who ties them in the way of Allah for the Muslims in a meadow or pasture. Whatever they eat from that meadow or pasture will be recorded as good deeds for him, and their dung and urine will be recorded as good deeds for him. If they break their tethers and run a mile or two, Allah will record for him the number of their steps and their dung as good deeds. If their owner leads them past a river and they drink from it, even though he did not intend to water them, Allah will record for him the amount they drank as good deeds." It was said: "O Messenger of Allah, what about donkeys?" He said: "Nothing has been revealed to me regarding donkeys except this comprehensive, unique verse: So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it." [Narrated by Muslim]
Notes / الحواشي
1 The statement: "Among their dues is milking them." This is on the basis of recommendation. Know that its mention is incidental and explanatory of what should be cared for by someone with honor, not because of the punishment. [Summarized from Mirqat]
2 The statement: "He did not forget the right of Allah regarding their backs and necks." Al-Nawawi said: "Abu Hanifa used this as evidence for the obligation of Zakat on horses."
۱ قوله: من حقها حلبها: هذا على سبيل الاستحباب، واعلم أن ذكره وقع استطرادا وبيانا لما ينبغي أن يعتنى به من له مروءة لا لكون التعذيب. «مرقاة» ملخصا.
٢ قوله : ثم لم ينس حق الله في ظهورها ولا رقابها: قال النووي: استدل به أبو حنيفة على وجوب الزكاة في الخيل.
وَعَنْ أَبِي ذَرِّ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «مَا مِنْ رَجُلٍ يَكُوْنُ لَهُ إِبلُ أَوْ بَقَرُ أَوْ غَنَمُ لَا يُؤَدِّي حَقَّهَا إِلَّا أُتِيَ بِهَا يَوْمَ الْقِيَامَةِ أَعْظَمَ مَا تَكُوْنُ، وَأَسْمَنَهُ تَطَوُّهُ بِأَخْفَافِهَا وَتَنْطَحُهُ بِقُرُونِهَا، كُلَّمَا جَازَتْ أُخْرَاهَا رُدَّتْ عَلَيْهِ أُوْلَاهَا حَتَّى يُقْضَى بَيْنَ النَّاسِ». مُتَّفَقٌ عَلَيْهِ.
Abu Dharr (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "There is no man who possesses camels, cattle, or sheep and does not pay their due, except that they will come to him on the Day of Resurrection as large and fat as they ever were, trampling him with their hooves and goring him with their horns. Every time the last of them passes, the first will return to him until judgment is passed among the people." [Agreed upon]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ آتَاهُ اللَّهُ مَالًا فَلَمْ يُؤَدِّ زَكَاتَهُ مُثْلَ لَهُ مَالُهُ يَوْمَ الْقِيَامَةِ شُجَاعًا أَقْرَعَ، لَهُ زَبِيبَتَانِ يُطَوَّقُهُ يَوْمَ الْقِيَامَةِ، ثُمَّ يَأْخُذُ بِلِهْزِمَتَيْهِ - يَعْنِي شِدْقَيْهِ - ثُمَّ يَقُوْلُ : أَنَا مَالُكَ، أَنَا كَنْزُكَ، ثُمَّ تَلَا: ﴿وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُوْنَ (آل عمران: ۱۸۰) الْآيَةَ. رَوَاهُ الْبُخَارِيُّ.
Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Whoever is given wealth by Allah and does not pay its Zakat, his wealth will be made into a bald-headed poisonous male snake with two black spots on its eyes. It will encircle him on the Day of Resurrection, seize him by his jaws, meaning his cheeks, and say: 'I am your wealth, I am your treasure.' Then he recited: And let not those who hoard what Allah has given them of His bounty think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they hoarded on the Day of Resurrection." [Narrated by Bukhari]
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: يَكُوْنُ كَنُزُ أَحَدِكُمْ يَوْمَ الْقِيَامَةِ شُجَاعًا أَقْرَعَ، يَفِرُّ مِنْهُ صَاحِبُهُ، وَهُمْ يَطْلُبُهُ حَتَّى يُلْقِمَهُ أَصَابِعَهُ. رَوَاهُ أَحْمَدُ.
Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "The treasure of one of you will become a bald-headed poisonous snake on the Day of Resurrection. Its owner will flee from it, and it will pursue him until it forces him to put his fingers in its mouth." [Narrated by Ahmad]
وَعَنِ ابْنِ مَسْعُودٍ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «مَا مِنْ رَجُلٍ لَا يُؤَدِّيْ زَكَاةَ مَالِهِ إِلَّا جَعَلَ اللَّهُ يَوْمَ الْقِيَامَةِ فِي عُنُقِهِ شُجَاعًا»، ثُمَّ قَرَأَ عَلَيْنَا مِصْدَاقَهُ مِنْ كِتَابِ اللَّهِ: وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُوْنَ بِمَا ئَاتَهُمُ اللَّهُ . مِن فَضْلِهِ (آل عمران ۱۸۰ الْآيَةَ. رَوَاهُ التَّرْمِذِيُّ وَالنَّسَائِيُّ وَابْنُ مَاجَه.
Ibn Mas'ud (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "There is no man who does not pay the Zakat of his wealth except that Allah will make it into a snake on his neck on the Day of Resurrection." Then he recited to us its confirmation from the Book of Allah: And let not those who hoard what Allah has given them of His bounty think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they hoarded on the Day of Resurrection." [Narrated by Tirmidhi, Nasa'i, and Ibn Majah]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: بَعَثَ رَسُولُ اللهِ ﷺ عُمَرَ عَلَى الصَّدَقَةِ، فَقِيلَ: مَنَعَ ابْنُ جَمِيلٍ وَخَالِدُ بْنُ الْوَلِيدِ وَالْعَبَّاسُ، فَقَالَ رَسُوْلُ اللَّهِ ﷺ: «مَا يَنْقِمُ ابْنُ جَمِيلٍ إِلَّا أَنَّهُ كَانَ فَقِيرًا فَأَغْنَاهُ اللهُ وَرَسُولُهُ. وَأَمَّا خَالِدٌ فَإِنَّكُمْ تَظْلِمُوْنَ خَالِدًا، قَدْ احْتَبَسَ أَدْرَاعَهُ وَأَعْتُدَهُ فِي سَبِيلِ اللهِ. وَأَمَّا الْعَبَّاسُ فَهِيَ عَلَيَّ، وَمِثْلُهَا مَعَهَا»، ثُمَّ قَالَ: «يَا عُمَرُ، أَمَا شَعَرْتَ أَنَّ عَمَّ الرَّجُلِ صِنْوُ أَبِيْهِ، مُتَّفَقٌ عَلَيْهِ.
Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) sent Umar to collect Zakat. It was said: "Ibn Jamil, Khalid ibn al-Walid, and Al-Abbas refused." The Messenger of Allah (ﷺ) said: "Ibn Jamil only resents that he was poor and Allah enriched him through His Messenger. As for Khalid, you are wronging Khalid, for he has dedicated his armor and weapons for the sake of Allah. As for Al-Abbas, it is upon me, and the like of it with it." Then he said: "O Umar, do you not know that a man's uncle is like his father?" [Agreed upon]
وَعَنْهُ (رضي الله عنه) قَالَ: لَمَّا تُوْفِّيَ النَّبِيُّ ﷺ وَاسْتُخْلِفَ أَبُو بَكْرٍ بَعْدَهُ، وَكَفَرَ مَنْ كَفَرَ مِنَ الْعَرَبِ. قَالَ عُمَرُ بْنِ الْخَطَّابِ لِأَبِي بَكْرٍ : كَيْفَ تُقَاتِلُ النَّاسَ وَقَدْ قَالَ رَسُوْلُ اللَّهِ ﷺ: «أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا: لَا إِلَهَ إِلَّا اللَّهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللَّهُ فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ». فَقَالَ أَبُو بَكْرٍ: وَاللَّهِ، لَأُقَاتِلَنَّ مَنْ فَرَّقَ بَيْنَ الصَّلَاةِ وَالزَّكَاةِ؛ فَإِنَّ الزَّكَاةَ حَقُّ الْمَالِ، وَاللهِ، لَوْ مَنَعُوْنِي عَنَاقًا۱ كَانُوْا يُؤَدُّوْنَهَا إِلَى رَسُوْلِ اللَّهِ ﷺ لَقَاتَلْتُهُمْ عَلَى مَنْعِهَا . قَالَ عُمَرُ: فَوَاللَّهِ، مَا هُوَ إِلَّا رَأَيْتُ أَنَّ اللهَ شَرَحَ صَدْرَ أَبِي بَكْرٍ لِلْقِتَالِ، فَعَرَفْتُ أَنَّهُ الْحَقُّ. مُتَّفَقٌ عَلَيْهِ .
Abu Huraira (may Allah be pleased with him) narrated that when the Prophet (ﷺ) passed away and Abu Bakr succeeded him, some Arabs apostatized. Umar ibn al-Khattab said to Abu Bakr: "How can you fight the people when the Messenger of Allah (ﷺ) said: 'I have been commanded to fight the people until they say: There is no deity worthy of worship except Allah. Whoever says it has protected his life and wealth from me except by its right, and his account is with Allah.'" Abu Bakr said: "By Allah, I will fight those who differentiate between prayer and Zakat, for Zakat is the right of wealth. By Allah, if they withheld from me a young she-goat that they used to give to the Messenger of Allah (ﷺ), I would fight them for withholding it." Umar said: "By Allah, it was only when I saw that Allah had opened Abu Bakr's chest to fighting that I knew it was the truth." [Agreed upon]
Notes / الحواشي
1 The statement: "A young she-goat." According to Abu Hanifa, there is no Zakat on young goats, lambs, or calves unless they are with older ones. This is his final opinion, and it is the opinion of Muhammad. In Al-Qahistani, from Al-Tuhfa: "The correct opinion is theirs, and the hadith of Abu Bakr does not contradict it because taking a young goat does not necessitate taking from the young, as it is apparent from what we mentioned in the hadith of the apostates regarding the Zakat of sheep that a young goat refers to a one-year-old or two-year-old, even if metaphorically. Therefore, it should be understood to avoid contradiction. Even if it is accepted, it is permissible to take it as its value, not that it is the obligation itself, and we say this. Or it is on the basis of exaggeration, not precision, as indicated by the fact that in another narration, 'a rope' is mentioned instead of 'a young goat.' This is the summary of what is in Al-Hidayah, Radd al-Muhtar, and Fath al-Qadir.
۱ قوله: عناقا وليس في الفصلان والحملان والعجاجيل صدقة عند أبي حنيفة، إلا أن يكون معها كبار، وهذا آخر أقوله، وهو قول محمد وفي القهستاني» عن «التحفة»: الصحيح قولهما، وحديث أبي بكر لا يعارضه؛ لأن أخذ العناق لا يستلزم الأخذ من الصغار؛ لأن ظاهر ما قدمنا في حديث المرتدين في صدقة الغنم أن العناق يقال على الجذعة والثنية ولو مجازا، فارجع إليه، فيجب الحمل عليه دفعا للتعارض، ولو سلم جاز أخذها بطريق القيمة، لا أنها هي نفس الواجب، ونحن نقول به، أو هو على طريق المبالغة لا التحقيق يدل عليه أن في الرواية الأخرى عقالا» مكان العناق»، هذا حاصل ما في الهداية» ورد المحتار» و«فتح القدير».
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ: ﴿وَالَّذِينَ يَكْنِزُوْنَ ۲ الذَّهَبَ وَالْفِضَّةَ كَبُرَ ذَلِكَ عَلَى الْمُسْلِمِينَ، فَقَالَ عُمَرُ : أَنَا أُفَرِّجُ عَنْكُمْ، فَانْطَلَقَ فَقَالَ: (التوبة: ٣٤ يَا نَبِيَّ اللَّهِ، إِنَّهُ كَبُرَ عَلَى أَصْحَابِكَ هَذِهِ الْآيَةُ، فَقَالَ: «إِنَّ اللَّهَ لَمْ يَفْرِضُ الزَّكَاةَ إِلَّا لِيُطَيِّبَ مَا بَقِيَ مِنْ أَمْوَالِكُمْ، وَإِنَّمَا فَرَضَ الْمَوَارِيثَ - وَذَكَرَ كَلِمَةَ - لِتَكُوْنَ لِمَنْ بَعْدَكُمْ»، فَقَالَ: فَكَبَّرَ عُمَرُ، ثُمَّ قَالَ لَهُ: «أَلَا أُخْبِرُكَ بِخَيْرِ مَا يَكْذِرُ الْمَرْءُ الْمَرْأَةُ الصَّالِحَةُ، إِذَا نَظَرَ إِلَيْهَا سَرَّتْهُ، وَإِذَا أَمَرَهَا أَطَاعَتْهُ، وَإِذَا غَابَ عَنْهَا حَفِظَتْهُ». رَوَاهُ أَبُو دَاوُدَ.
Ibn Abbas (may Allah be pleased with him) narrated that when this verse was revealed: And those who hoard gold and silver, it became heavy upon the Muslims. Umar said: "I will relieve you." He went and said: "O Prophet of Allah, this verse has become heavy upon your companions." He said: "Allah has not obligated Zakat except to purify what remains of your wealth. He has obligated inheritance, and he mentioned a word, so that it may be for those after you." Umar said: "Allahu Akbar," and then he said to him: "Shall I inform you of the best of what a man can store? A righteous wife: when he looks at her, she pleases him; when he commands her, she obeys him; and when he is absent, she protects him." [Narrated by Abu Dawud]
Notes / الحواشي
2 The statement: And those who hoard. The severe warning is attached to hoarding gold and silver and not spending them in the way of Allah without distinction between jewelry and other forms. Any wealth from which Zakat is not paid is considered hoarded according to the hadith we narrated. Thus, one who fails to pay Zakat is a hoarder and falls under the warning. The warning only applies to neglecting an obligation. The Prophet's (ﷺ) saying: "Pay the Zakat of your wealth willingly" does not distinguish between one type of wealth and another. Jewelry is surplus wealth beyond basic needs, as preparing for adornment indicates surplus beyond basic needs. Thus, it is a blessing that requires gratitude by giving a portion to the poor. This is mentioned in Al-Bada'i.
۲ قوله والذين يكنزون ألحق الوعيد الشديد بكنز الذهب والفضة وترك إنفاقها في سبيل الله من غير فصل بين الحلى وغيره، وكل مال لم تؤد زكاته فهو كنز بالحديث الذي روينا، فكان تارك أداء الزكاة منه كانزا، فيدخل تحت الوعيد، ولا يلحق الوعيد إلا بترك الواجب، وقول النبي : وأدوا زكاة أموالكم طيبة بها أنفسكم من غير فصل بين مال ومال، ولأن الحلي مال فاضل عن الحاجة الأصلية؛ إذ الإعداد للتجمل والتزين دليل الفضل عن الحاجة الأصلية، فكان نعمة الحصول التنعم به، فيلزمه شكرها بإخراج جزء منها للفقراء. قاله في «البدائع».
وَعَنْ جَرِيرِ بْنِ عَبْدِ اللهِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «إِذَا أَتَاكُمُ الْمُصَدِّقُ فَلْيَصْدُرْ عَنْكُمْ، وَهُمْ عَنْكُمْ رَاضٍ». رَوَاهُ مُسْلِمٌ.
Jarir ibn Abdullah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "When the Zakat collector comes to you, let him leave while he is pleased with you." [Narrated by Muslim]
وَعَنْهُ (رضي الله عنه) قَالَ: جَاءَ نَاسٌ - يَعْنِي مِنَ الْأَعْرَابِ - إِلَى رَسُولِ اللهِ ﷺ فَقَالُوا: إِنَّ نَاسًا مِنَ الْمُصَدِّقِيْنَ يَأْتُوْنَا فَيَظْلِمُوْنَا. قَالَ: فَقَالَ: «أَرْضُوْا مُصَدِّقِيْكُمْ» قَالُوا: يَا رَسُولَ اللَّهِ، وَإِنْ ظَلَمُوْنَا ؟۱ قَالَ: «أَرْضُوْا مُصَدِّقِيكُمْ وَإِنْ ظُلِمْتُمْ». رَوَاهُ أَبُوْ دَاوُدَ.
Jarir ibn Abdullah (may Allah be pleased with him) narrated that some Bedouins came to the Messenger of Allah (ﷺ) and said: "Some Zakat collectors come to us and oppress us." 1 He said: "Please your Zakat collectors." They said: "O Messenger of Allah, even if they oppress us?" He said: "Please your Zakat collectors even if they oppress you." [Narrated by Abu Dawud]
Notes / الحواشي
1 The statement: "Even if they oppress us." In Al-Ashbah wa al-Naza'ir, in the third section: "Sin does not prevent eligibility for testimony, judgment, leadership, authority, or guardianship over a child's wealth or administration of endowments. It is not permissible to appoint a sinner, as we wrote in the explanation. If he sins, he is not removed, but it is obligatory or preferable to remove him." Al-Nawawi said in Sharh Muslim: "This differs from the opinion of Al-Shafi'i, who holds that the collector is removed like a judge is removed due to sin. The apparent meaning of the hadith is evidence against him."
۱ قوله: وإن ظلمونا: في الأشباه والنظائر في الفن الثالث: الفسق لا يمنع أهلية الشهادة والقضاء والامرة والسلطنة والإمامة والولاية في مال الولد والتولية على الأوقاف، ولا تحل توليته كما كتبناه في الشرح، وإذا فسق لا ينعزل، وإنما يستحقه بمعنى أنه يجب عزله أو يحسن عزله انتهى. وقال النووي في شرح مسلم» بخلافه، لعل انعزال الساعي مذهب الشافعي كانعزال القاضي عنده بالفسق، وظاهر الحديث حجة عليه.
وَعَنْ جَابِرِ بْنِ عَتِيْكِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: سَيَأْتِيْكُمْ رُكَيْبُ مُبْغَضُوْنَ، فَإِنْ جَاءُوْكُمْ فَرَحْبُوا بِهِمْ، وَخَلُّوْا بَيْنَهُمْ وَبَيْنَ مَا يَبْتَغُوْنَ، فَإِنْ عَدَلُوا فَلِأَنْفُسِهِمْ، وَإِنْ ظَلَمُوا فَعَلَيْهِمْ وَأَرْضُوْهُمْ؛ فَإِنَّ تَمَامَ زَكَاتِكُمْ رِضَاهُمْ، وَلْيَدْعُوْا لَكُمْ». رَوَاهُ أَبُو دَاوُدَ.
Jabir ibn Atik (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "There will come to you riders who are disliked. When they come to you, welcome them and let them take what they seek. If they are just, it is for themselves, and if they are unjust, it is against them. Please them, for the completion of your Zakat is their satisfaction, and let them pray for you." [Narrated by Abu Dawud]
وَعَنْ بَشِيْرِ ابْنِ الْخَصَاصِيَّةِ (رضي الله عنه) قَالَ: قُلْنَا: إِنَّ أَهْلَ الصَّدَقَةِ يَعْتَدُوْنَ عَلَيْنَا، أَفَنَكْتُمُ۲ مِنْ أَمْوَالِنَا بِقَدْرِ مَا يَعْتَدُوْنَ عَلَيْنَا؟ قَالَ: لَا. رَوَاهُ أَبُوْ دَاوُدَ.
Bashir ibn al-Khasasiyya (may Allah be pleased with him) narrated that they said: "The Zakat collectors transgress against us. Should we hide 2 some of our wealth equivalent to what they transgress against us?" He said: "No." [Narrated by Abu Dawud]
Notes / الحواشي
2 The statement: "Should we hide." In Al-Ashbah wa al-Naza'ir, in the section on riddles with Al-Hamawi: "Which man is it recommended for to hide it?" Say: "The one who fears the oppressors, so they do not know the extent of his wealth, meaning they take it and give it to those who are not entitled to it. Concealment is better." Ibn Wahban mentioned it in his explanation of his poem but did not attribute it to any of our scholars.
۲ قوله: أفنكتم: وفي الأشباه والنظائر في فن الألغاز مع الحموي : أي رجل يستحب له إخفائها؟ فقل: الخائف من الظلمة؛ لئلا يعلموا كثرة ماله، يعني فيأخذونها ، فيضعونها في غير أهلها، فالستر أفضل. ذكرها ابن وهبان في شرحه لمنظومته، ولم يعزها إلى أحد من أئمتنا.
وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «لَا جَلَبَ وَلَا جَنَبَ، وَلَا تُؤْخَذُ صَدَقَاتُهُمْ إِلَّا فِي دُوْرِهِمْ». رَوَاهُ أَبُوْ دَاوُدَ.
Amr ibn Shu'ayb reported from his father from his grandfather (may Allah be pleased with him) that the Prophet (ﷺ) said: "There is no bringing or taking away, and their Zakat is not to be taken except in their dwellings." [Narrated by Abu Dawud]
وَعَنْ عَبْدِ اللهِ بْنِ أَبِي أَوْفَى (رضي الله عنهما) قَالَ: كَانَ النَّبِيُّ ﷺ إِذَا أَتَاهُ قَوْمٌ بِصَدَقَتِهِمْ، قَالَ: «اللَّهُمَّ۱ صَلِّ عَلَى آلِ فُلَانٍ فَأَتَاهُ أَبِي بِصَدَقَتِهِ، فَقَالَ: «اللَّهُمَّ صَلَّ عَلَى آلِ أَبِي أَوْفَى». مُتَّفَقٌ عَلَيْهِ. وَفِي رِوَايَةٍ: إِذَا أَتَى الرَّجُلُ النَّبِيَّ للهِ بِصَدَقَتِهِ قَالَ: «اللَّهُمَّ صَلِّ عَلَيْهِ».
Abdullah ibn Abi Awfa (may Allah be pleased with him) narrated that when the Prophet (ﷺ) was brought Zakat by a people, he would say: "O Allah, bless the family of so-and-so." 1 His father brought his Zakat, and he said: "O Allah, bless the family of Abi Awfa." [Agreed upon]
In another narration: "When a man came to the Prophet (ﷺ) with his Zakat, he would say: 'O Allah, bless him.'"
Notes / الحواشي
1 The statement: "O Allah, bless the family of so-and-so." The author of Radd al-Muhtar in the fifth volume, in various issues, quoting from Al-Mustasfa: "The hadith: 'O Allah, bless the family of Abi Awfa' indicates that it is permissible to pray for others initially, but others cannot do so. In Ghunyat al-Fatawa: 'If you say: The Prophet's (ﷺ) saying: 'O Allah, bless the family of Abi Awfa' indicates the permissibility of using it for others, I say: It is specific to the Prophet (ﷺ) as evidence that the predecessors did not use it generally.' This is in Fusul al-Hawashi by Al-Shashi."
۱ قوله: اللهم صل على آل فلان: قال صاحب رد المحتار في الجزء الخامس في مسائل شتى ناقلا عن «المستصفى»: وحديث: صلى الله على آل أبي أوفى الصلاة حقه فله أن يصلي على غيره ابتداء، أما الغير فلا انتهى. وفي «غنية الفتاوى»: فإن قلت: قول النبي : اللهم صل على آل أبي أوفى يدل على جواز استعمالها في غيره؟ قلت: إنه مما خص به النبي بدليل أن السلف لم يستعملونها مطلقا. كذا في فصول الحواشي لأصول الشاشي».
وَعَنْ أَبِي حُمَيْدٍ السَّاعِدِيّ (رضي الله عنه) قَالَ: اسْتَعَمَلَ النَّبِيُّ ﷺ رَجُلًا مِنَ الْأَزْدِ - يُقَالُ لَهُ ابْنُ اللُّتْبِيَّةِ - عَلَى الصَّدَقَةِ، فَلَمَّا قَدِمَ قَالَ: هَذَا لَكُمْ وَهَذَا أُهْدِيَ لِي، فَخَطَبَ النَّبِيُّ ﷺ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: «أَمَّا بَعْدُ، فَإِنِّي أَسْتَعْمِلُ رِجَالًا مِنْكُمْ عَلَى أُمُوْرٍ مِمَّا وَلَّا نِي اللهُ، فَيَأْتِي أَحَدُهُمْ، فَيَقُوْلُ : هَذَا لَكُمْ، وَهَذِهِ هَدِيَّةٌ أُهْدِيَتْ لِي، فَهَلَّا ۲ جَلَسَ فِي بَيْتِ أَبِيْهِ أَوْ بَيْتِ أُمَّهِ فَيَنْظُرَ أَيُهْدَى لَهُ أَمْ لَا، وَالَّذِي نَفْسِي بِيَدِهِ، لَا يَأْخُذُ أَحَدٌ مِنْهُ شَيْئًا إِلَّا جَاءَ بِهِ يَوْمَ الْقِيَامَةِ يَحْمِلُهُ عَلَى رَقَبَتِهِ، إِنْ كَانَ بَعِيْرًا لَهُ رُغَاءُ أَوْ بَقَرًا لَهُ خُوَارٌ أَوْ شَاةٌ تَيْعِرُ، ثُمَّ رَفَعَ يَدَيْهِ حَتَّى رَأَيْنَا عُفْرَةَ إِبْطَيْهِ، ثُمَّ قَالَ: اللَّهُمَّ هَلْ بَلَّغْتُ اللَّهُمَّ هَلْ بَلَّغْتُ ؟». مُتَّفَقٌ عَلَيْهِ.
قَالَ الْخَطَابِيُّ: وَفِي قَوْلِهِ: «هَلَّا جَلَسَ فِي بَيْتِ أُمِّهِ أَوْ أَبِيْهِ فَيَنْظُرَ أَيُهْدَى إِلَيْهِ أَمْ لَا» دَلِيْلٌ۳ عَلَى أَنَّ كُلَّ أَمْرٍ يُتَذَرَّعُ بِهِ إِلَى مَحْظُوْرٍ فَهُوَ مَحْظُورُ. هَكَذَا فِي شَرْحِ السُّنَّةِ».
وَقَالَ عَلِيٌّ الْقَارِي: إِنَّ كُلَّ عَقْدٍ تَوَسَّطَ فِي مُعَامَلَةٍ أَخْرَجَهَا عَنِ الْمُعَامَلَةِ الْمُؤَدِّيَةِ إِلَى الرِّبَا جَائِز.
Abu Humayd al-Sa'idi (may Allah be pleased with him) narrated that the Prophet (ﷺ) appointed a man from Al-Azd, called Ibn al-Lutbiyya, to collect Zakat. When he returned, he said: "This is for you, and this was gifted to me." The Prophet (ﷺ) delivered a sermon, praised Allah, and then said: "I appoint men from among you to positions of authority over what Allah has entrusted to me. One of them comes and says: 'This is for you, and this was gifted to me.' Why did he not sit 2 in his father's or mother's house and see if he would be gifted or not? By the One in whose hand is my soul, whoever takes anything from it will come on the Day of Resurrection carrying it on his neck. If it is a camel, it will be bellowing; if it is a cow, it will be mooing; or if it is a sheep, it will be bleating." Then he raised his hands until we saw the whiteness of his armpits and said: "O Allah, have I conveyed? O Allah, have I conveyed?" [Agreed upon]
Al-Khattabi said: "His saying: 'Why did he not sit in his father's or mother's house and see if he would be gifted or not' is evidence 3 that every means used to reach something forbidden is forbidden." This is in Sharh al-Sunnah.
Ali al-Qari said: "Every contract that mediates a transaction, taking it out of the transaction leading to usury, is permissible."
Notes / الحواشي
2 The statement: "Why did he not sit..?" The author of Radd al-Muhtar in the fourth volume, in the book of judgment, said: "The Prophet's (ﷺ) reasoning is evidence for the prohibition of gifts whose cause is authority." [Fath]
3 The statement: "Evidence…" In Mirqat: "What he said in the first principle agrees with our opinion and that of Al-Shafi'i, as it is among the established principles that the means take the ruling of the ends. Thus, the means to obedience is obedience, and the means to sin is sin. As for what he said in Mishkat regarding the second principle, it is suitable for the opinion of those who prohibit tricks that lead to escaping usury or other matters, like Malik. Abu Hanifa, Al-Shafi'i, and others who permit tricks do not consider this aspect, as the Prophet (ﷺ) taught his worker in Khaybar when he said: 'He buys a good measure of dates for two measures of bad dates,' a trick to escape usury, which is to sell the bad dates for dirhams and buy the good dates with them. Thus, the second principle in this book is established, and the second principle in Mishkat is refuted."
۲ قوله: فهلا جلس : قال صاحب رد المحتار في الجزء الرابع في كتاب القضاء تعليل النبي له دليل على تحريم الهدية التي سببها الولاية. «فتح».
۳ قوله: دليل : قال في المرقاة» وما قاله في الكلية الأولى فهو موافق لمذهبنا ومذهب الشافعي؛ لأن من القواعد المقررة أن للوسائل حكم المقاصد، فوسيلة الطاعة طاعة، ووسيلة المعصية معصية. وأما ما قاله في «المشكاة» من الكلية الثانية فإنما يليق بمذهب من منع الحيل الموصلة إلى الخروج عن الربا أو غيره كمالك. وأبو حنيفة والشافعي وغيرهما ممن يرى إباحة الجيل لا ينظرون إلى هذا الدخيل؛ لأن النبي ﷺ علم عامله على خيبر، وقد قال له: إنه يشتري صاع تمر جيد بصاعي رديء حيلة تخرجه عن الربا، وهي أن يبيع الرديء بدراهم، ويشتري بها الجيد، فتستفاد منه الكلية الثانية التي في هذا الكتاب، وتنتقض بها الكلية الثانية التي قالها في «المشكاة».
وَعَنْ عَدِيِّ بْنِ عُمَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَنِ اسْتَعْمَلْنَاهُ مِنْكُمْ عَلَى عَمَلٍ فَكَتَمَنَا مِخْيَطًا فَمَا فَوْقَهُ ، كَانَ غُلُوْلًا يَأْتِي بِهِ يَوْمَ الْقِيَامَةِ». رَوَاهُ مُسْلِمٌ.
Adi ibn Umayra (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Whoever we appoint to a position and he conceals from us even a needle or more, it is embezzlement, and he will bring it on the Day of Resurrection." [Narrated by Muslim]
وَعَنْ رَافِعِ بْنِ خَدِيجٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «الْعَامِلُ عَلَى الصَّدَقَةِ بالحَقِّ كَالْغَازِي فِي سَبِيْلِ اللَّهِ حَتَّى يَرْجِعَ إِلَى بَيْتِهِ». رَوَاهُ أَبُو دَاوُدَ وَالتَّرْمِذِيُّ.
وَفِي رِوَايَةٍ لِلتَّرْمِذِيِّ: أَنَّ النَّبِيَّ ﷺ قَالَ: «إِنَّ مِنَ السَّنَةِ شَهْرًا تُؤَدُّوْنَ فِيْهِ زَكَاةَ أَمْوَالِكُمْ، فَمَا حَدَثَ بَعْدَ ذَلِكَ فَلَا زَكَاةَ فِيْهِ حَتَّى يَجِيْءَ رَأْسُ الشَّهْرِ».
Rafi' ibn Khadij (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "The one who collects Zakat justly is like the one who fights in the way of Allah until he returns to his home." [Narrated by Abu Dawud and Tirmidhi]
In another narration by Tirmidhi: The Prophet (ﷺ) said: "There is a month in the year during which you pay the Zakat of your wealth. Whatever is acquired after that has no Zakat until the beginning of the next month."
Al-Shafi'i and Ahmad said: "The hadith 'Whoever acquires wealth is not obligated to pay Zakat until a year has passed' is not to be combined with other narrations." Tirmidhi and others narrated it, and our scholars said: "It is a weak hadith." This is because Tirmidhi said: "Abd al-Rahman ibn Zayd ibn Aslam is weak in hadith. Ahmad ibn Hanbal, Ali ibn al-Madini, and other hadith scholars weakened him, and he made many mistakes." In Al-Ta'liq al-Mumajjad: "Even if its authenticity is accepted, its generality is not intended, as there is consensus on excluding profits and offspring. We reasoned based on similarity, saying that offspring and profits are excluded due to similarity, not due to being newly acquired. Therefore, newly acquired wealth must be included if it is of the same type. This alleviates hardship for craftsmen who earn a dirham or more daily, as requiring a full year for every newly acquired wealth would cause great difficulty, which is avoided by the text." This was established by Ibn al-Humam and others.
The hadith can also be interpreted to mean that whoever acquires wealth and has no other wealth reaching the Nisab (minimum threshold) is not obligated to pay Zakat until a year has passed.
Notes / الحواشي
1 The statement: "Until the beginning of the next month." In Tabyin al-Haqaiq, a commentary on Kanz al-Daqaiq, it is mentioned that Tirmidhi narrated this, and it implies that Zakat becomes obligatory on newly acquired wealth at the beginning of the new year. Sabt ibn al-Jawzi said: "Tirmidhi narrated it with a similar meaning." It is also said that it is attributed to Uthman. Al-Sakkaki also said: "Tirmidhi narrated it," and he affirmed this. Know that our position in this matter is the opinion of Uthman, Ibn Abbas, Al-Hasan al-Basri, Al-Thawri, and Al-Hasan ibn Salih, as stated by Al-'Allama Al-'Ayni in Sharh al-Hidayah and Al-Ta'liq al-Mumajjad.
۱ قوله: حتى يجيء رأس الشهر: وقال في تبيين الحقائق شرح كنز الدقائق رواه الترمذي، وهذا يقتضي أن تجب الزكاة في الحادث عند مجيء رأس السنة انتهى. وقال سبط ابن الجوزي: رواه الترمذي بمعناه. وقيل: إنه موقوف على عثمان. وقال السكاكي أيضًا: رواه الترمذي، وجزم بذلك. ثم اعلم أن مذهبنا في هذا الباب هو قول عثمان وابن عباس والحسن البصري والثوري والحسن بن صالح قاله العلامة العيني في شرح الهداية». وفي التعليق الممجد».
وقال الشافعي وأحمد: لا يضم الحديث: من استفاد مالا فلا زكاة عليه حتى يحول عليه الحول. أخرجه الترمذي وغيره وقال أصحابنا: هو حديث ضعيف انتهى .
قلت: لأن التزمذي قال: وعبد الرحمن زيد بن أسلم ضعيف في الحديث، ضعفه أحمد بن حنبل وعلي بن المديني وغيرهما من أهل الحديث، وهو كثير الغلط. وفي التعليق الممجد» وعلى تسليم ثبوته فعمومه ليس مرادا؛ لاتفاق على خروج الأرباح والأولاد، فعللنا بالمجانسة. فقلنا: إنما أخرج الأولاد والأرباح للمجانسة لا للتولد، فيجب أن يخرج المستفاد إذا كان من جنسه، وهو أدفع للحرج على أصحاب الحرف الذين يجدون كل يوم درهما، فأكثر وأقل. فإن في اعتبار الحول لكل مستفاد حرجا عظيما، وهو مدفوع بالنص، كذا قرره ابن الهمام وغيره انتهى.
ويمكن تأويل الحديث أن المراد من استفاد مالا ولم يكن له مال غير هذا بقدر النصاب، فلا زكاة عليه حتى يحول عليه الحول.
۲ قوله: مما أخرجنا لكم من الأرض: وصرح الإمام الزاهد: أن في قوله تعالى : ﴿وَمِمَّا أَخْرَجْنَا لَكُم مِّنَ الْأَرْضِ(البقرة: ٢٦٧) لكم من الأرض دليل وجوب العشر، وفي كلام باقي المفسرين أن ما أخرجنا هو الحبة والثمار والمعادن وغيرها، فحينئذ يتناول الآية عشر الخارج وخمس المعادن جميعا. قاله في التفسيرات الأحمدية». وفي «عمدة القاري»: وقال بعض أصحابنا : حجة أبي حنيفة فيها ذهب إليه عموم قوله تعالى: يَأَيُّهَا الَّذِينَ ءَامَنُواْ أَنفِقُوا مِن طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُم مِّنَ الْأَرْضِ ﴾ (البقرة: ٢٦٧)، وقوله تعالى: ﴿وَمَاتُواْ حَقَّهُ يَوْمَ حَصَادِي ) (الأنعام: ١٤١) والأحاديث التي تعلقت بها أهل المقالة الأولى أخبار آحاد فلا تقبل في مقابلة الكتاب.
وَعَنْ عَلِيٍّ (رضي الله عنه) أَنَّ الْعَبَّاسَ سَأَلَ رَسُوْلَ اللهِ ﷺ فِي تَعْجِيلِ صَدَقَتِهِ قَبْلَ أَنْ تَحِلَّ ، فَرَخَّصَ لَهُ فِي ذَلِكَ. رَوَاهُ أَبُو دَاوُدَ وَالتَّرْمِذِيُّ وَابْنُ مَاجَه وَالدَّارِمِيُّ.
Ali (may Allah be pleased with him) narrated that Al-Abbas asked the Messenger of Allah (ﷺ) about paying his Zakat in advance before it became due, and he permitted him to do so. [Narrated by Abu Dawud, Tirmidhi, Ibn Majah, and Darimi]
وَعَنْ طَاوُسٍ قَالَ: قَالَ مُعَاذُ لِأَهْلِ الْيَمَنِ: ائْتُونِي بِعَرْضِ ثِيَابٍ خَمِيصٍ أَوْ لبيس فِي الصَّدَقَةِ مَكَانَ الشَّعِيرِ۱ وَالدُّرَةِ أَهْوَنُ عَلَيْكُمْ وَخَيْرُ لِأَصْحَابِ النَّبِيِّ ﷺ بِالْمَدِينَةِ. رَوَاهُ الْبُخَارِيُّ فِي صَحِيحِهِ تَعْلِيْقًا، وَتَعْلِيْقُهُ صَحِيحٌ.
وَرَوَاهُ ابْن أَبِي شَيْبَةَ فِي مُصَنَّفِهِ نَحْوَهُ. وَفِي رِوَايَةٍ لِلْبُخَارِيِّ عَنْ ثُمَامَةَ أَنَّ أَنَسًا حَدَّثَهُ أَنَّ أَبَا بَكْرٍ كَتَبَ لَهُ الَّتِي أَمَرَ اللهُ رَسُوْلُهُ : وَمَنْ بَلَغَتْ صَدَقَتُهُ بِنْتَ مَخَاضٍ وَلَيْسَتْ عِنْدَهُ، وَعِنْدَهُ بِنْتُ لَبُوْنٍ، فَإِنَّهَا تُقْبَلُ مِنْهُ وَيُعْطِيهِ الْمُصَدِّقُ عِشْرِينَ دِرْهَمًا أَوْ شَاتَيْنِ، فَإِن لَمْ يَكُنْ عِنْدَهُ بِنْتُ مَخَاضٍ عَلَى وَجْهِهَا، وَعِنْدَهُ ابْنُ لَبُوْنٍ۲، فَإِنَّهُ يُقْبَلُ مِنْهُ، وَلَيْسَ مَعَهُ شَيْءٌ». وَقَدْ احْتَجَّ بِهِمَا مَنْ يَرَى تَعَلُّقَ الزَّكَاةِ بِالذِّمَّةِ.
Tawus reported that Muadh said to the people of Yemen: "Bring me garments or clothes as Zakat instead of barley 1 and wheat, as it is easier for you and better for the companions of the Prophet (ﷺ) in Madinah." [Narrated by Bukhari in his Sahih as a mu'allaq narration and his mu'allaq narrations are authentic]
Ibn Abi Shaybah narrated something similar in his Musannaf. In another narration by Bukhari from Thumama, Anas reported that Abu Bakr wrote to him the instructions that Allah commanded His Messenger: "If someone's Zakat is a one-year-old she-camel (Bint Makhad) and they do not have it, but they have a two-year-old she-camel (Bint Labun), it will be accepted from them, and the collector will give them twenty dirhams or two sheep. If they do not have a Bint Makhad but have a male camel (Ibn Labun), 2 it will be accepted from them, and they will not owe anything else." This has been used as evidence by those who hold that Zakat is tied to the individual's obligation.
Notes / الحواشي
1 The statement: "Instead of barley." Our scholars used this as evidence for the permissibility of paying the value in Zakat. Ibn Rashid said: "Bukhari agreed with the Hanafis on this issue despite frequently differing from them, but evidence led him to this position." Know that the principle in this matter is that paying the value in Zakat is permissible according to us, as well as in expiations, Sadaqat al-Fitr, tithes, land tax, and vows. This is the opinion of Umar, his son Abdullah, Ibn Mas'ud, Ibn Abbas, Muadh, and Tawus. Al-Thawri said: "It is permissible to give goods as Zakat if they are of equivalent value." This is the opinion of Bukhari and one of the two narrations from Ahmad. If someone gives goods instead of gold or silver, Ashhab said it suffices. Al-Tartushi said: "This is a clear opinion on the permissibility of paying the value in Zakat." [Summarized from Umdat al-Qari]
1 The statement: "Spend from the good things which you have earned." In Al-Tafsirat al-Ahmadiyyah, it is mentioned that the author of Al-Madarik explicitly stated that the verse "Spend from the good things which you have earned" (Quran 2:267) is evidence for the obligation of Zakat on trade wealth.
2 The statement: "If they have a male camel." This hadith is evidence for us because a male camel has no role in Zakat except through its value, as males are only accepted in Zakat based on their value. Bukhari also used this as evidence for the permissibility of accepting the value, despite his strong disagreement with the Hanafis. This is mentioned in Umdat al-Qari.
2 The statement: "And from what We have produced for you from the earth." Imam Al-Zahid explicitly stated that the verse "And from what We have produced for you from the earth" (Quran 2:267) is evidence for the obligation of 'Ushr (one-tenth Zakat on agricultural produce). Other commentators have explained that "what We have produced for you" refers to grains, fruits, minerals, and other things. Thus, the verse encompasses both 'Ushr on produce and Khums (one-fifth) on minerals. This is mentioned in Al-Tafsirat al-Ahmadiyyah. In Umdat al-Qari, some of our scholars said: "The evidence for Abu Hanifa's opinion is the generality of the verse: 'O you who believe, spend from the good things which you have earned and from what We have produced for you from the earth' (Quran 2:267), and the verse: 'And give its due on the day of its harvest' (Quran 6:141). The hadiths relied upon by the first group are Ahad (singular narrations) and cannot override the Quran."
3 The statement: "And give its due." The author of Al-Madarik said: "This is evidence for Abu Hanifa's opinion on the generality of 'Ushr. This is called Zakat on produce in jurisprudence. The explanation of the issue is that, according to Abu Hanifa, Zakat is obligatory on everything produced by the earth except firewood, reeds, and grass. However, a distinction is made between what is irrigated by flowing water or rain and what is irrigated by manual labor or a waterwheel. The obligation for the former is 'Ushr (one-tenth), and for the latter, it is half of 'Ushr (one-twentieth), due to the difference in effort and cost. He did not stipulate that it must remain for a year or reach five Awsuq (a specific measure)." This is mentioned in Al-Tafsirat al-Ahmadiyyah.
4 The statement: "And those who hoard gold and silver." This indicates that Zakat is obligatory on gold and silver because severe punishment is attached to withholding it, and such punishment is only for neglecting an obligation. It is likely that the verse is general for both men and women, even though the masculine form is used. Thus, it is evidence for the obligation of Zakat on women's jewelry, as the forehead, sides, and backs mentioned in the verse may refer to the places where women wear jewelry. This is evidence against Al-Shafi'i's opinion that Zakat is not obligatory on women's jewelry. In Sharh al-Usul by Ibn al-Hajib, it is mentioned: "The general statement intended for praise or blame is considered general according to us, contrary to Al-Shafi'i. This is why he did not obligate Zakat on women's jewelry, even though the verse 'And those who hoard gold and silver' (Quran 9:34) is a general statement intended to blame those who withhold Zakat." This is the summary of what is in Al-Tafsirat al-Ahmadiyyah.
۱ قوله: مكان الشعير: احتج به أصحابنا في جواز دفع القيم في الزكاة، ولهذا قال ابن رشيد: وافق البخاري في هذه المسألة الحنفية مع كثرة مخالفته لهم، لكن قاده إلى ذلك الدليل. ثم اعلم أن الأصل في هذا الباب أن دفع القيمة في الزكاة جائزة عندنا، وكذا في الكفارة وصدقة الفطر والعشر والخراج والنذر، وهو قول عمر وابنه عبد الله وابن مسعود وابن عباس ومعاذ وطاوس. وقال الثوري: يجوز إخراج العروض في الزكاة إذا كانت بقيمتها، وهو مذهب البخاري، وإحدى الروايتين عن أحمد. ولو أعطى عرضا عن ذهب وفضة قال أشهب يجزئه. وقال الطرطوشي: هذا قول بين في جواز إخراج القيم في الزكاة، «عمدة القاري» ملخصا.
۲ قوله: عنده ابن لبون هذا الحديث حجة لنا؛ لأن ابن لبون لا مدخل له في الزكاة إلا بطريق القيمة؛ لأن الذكر لا يجوز في الإبل إلا بالقيمة. ولذلك احتج به البخاري أيضًا في جواز أخذ القيم مع شدة مخالفته للحنفية. قاله في عمدة القاري.
۱ قوله: من طيبات ما كسبتم: وقال في التفسيرات الأحمدية»: وقد صرح صاحب «المدارك» أن في قوله تعالى: أَنفِقُوا مِن طَيِّبَاتِ مَا كَسَبْتُمْ﴾ (البقرة: ٢٦٧) دليل وجوب الزكاة في أموال التجارة.
۳ قوله وآتو : قال صاحب المدارك»: وهو حجة أبي حنيفة له في تعميم العشر. ويسمى هذا زكاة الخارج في الفقه، وبيان المسألة أن عند أبي حنيفة له في كل ما أخرجته الأرض يجب الزكاة إلا الحطب والقصب والحشيش، ولكن فرق بين ما سقي بسيح أو سقته السماء، وبين ما سقي بغرب أو دالية، فإن الواجب في الأول العشر، وفي الثاني نصفه؛ لكثرة المؤنة فيه وقلتها في الأول، ولم يشترط بقاؤه سنة ولا بلوغه خمسة أوسق عنده. كذا في التفيسرات الأحمدية».
٤ قوله: والذين يكنزون الذهب والفضة هذا يدل على أن الزكاة في الذهب والفضة واجبة؛ لأنه رتب الوعيد الشديد على تاركها، ولا يكون ذلك إلا في الواجب، وظني أن الآية عامة في حق الرجال والنساء وإن كان المذكورة فيها صفة المذكر، فتكون دليلا على وجوب الزكاة في الحلي للنساء، ولعل الجباه والجنوب والظهور في حقهن مواضع الحلي منهن، فيكون حجة على الشافعي له فيما ذهب إليه في عدم وجوب الزكاة في الحلي، وقد ذكر في شرح الأصول لابن الحاجب : أن العام المسوق للمدح الذم للعموم عندنا خلافًا للشافعي ، ولهذا لم يوجب الزكاة في حلي النساء مع أن قوله تعالى: ﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ﴾ (التوبة: ٣٤) الآية عام مسوق للذم على مانع الزكاة. هذا حاصل ما في التفسيرات الأحمدية».