 The Cleansing Quality of Water

The Quantity of Water that Always Remains Clean

The Case of a Small Quantity of Water, the Water with a Dead Body in it and its use by a Man to Wash His Dirty Hand in it

The Case of a Well and Things that May Fall in It (Fatwa best explains Ahadith 2-12 as well as the following chapter.)

A Well near a Cesspool

Taking Wudu’ With Water from Which Animals, Beasts and Birds Have Drunk

Taking Wudu’ with the Water from Which a Woman during Her Hayd (menses), People After Having Carnal Relations, a Jew, a Christian or a Person Hostile toward ’A’immah Has Drunk (Fatwa best explains Ahadith 4-6 of this chapter.)

A Man Places His Hand in the Water before Washing, the Limit of Washing Hands Because of Carnal Relations, Urination, Feces and Sleeping

Mixing of Rain Water with Urine, with Water Used for Taking Ghusl (bath) Because of Carnal Relations, Touching of One’s Cloth with Water Used for Washing Because of Urine

Water of Bath Houses and Water Heated by the Sun’s Rays

Places Not Desirable to Use as a Lavatory

Expressions to Say When Entering a Lavatory and When Coming Out

Draining Urine, Washing and If One Does Not Find Water

The Quantity of Water Required for Wudu’, Showers and One Who Is Excessive in the Use of Water for Wudu’

Brushing One’s Teeth

Rinsing One’s Mouth and Nostrils

Description of Wudu’

The Area of the Face and Hands to be Washed for Wudu’

Wiping of Head and Feet

Wiping Over the Shoes

Bandages and Wounds

Facing Doubts about Wudu’ Forgetting or Mixing Proper Order

Matters that Invalidate or Do not Invalidate Wudu’

One’s Stepping over Feces or Other Such Things

Certain Fluid, Which Is Other than Urine and Semen

Kinds of Ghusl (bath)

Matters Covered by Ghusl (bath)

Necessity of Ghusl (bath) on Friday

Description of Ghusl (bath), Wudu’ Before or Thereafter and a Man’s Ghusl (bath) in an Improper Place, Expressions to Say During Taking Ghusl (bath) and Moving a Ring During Ghusl (bath)

Reason Necessitating Ghusl (bath) for Men and Women

Wet Dreams of Men and Women

Finding Fluid Coming Out after Ghusl (bath)

One after Carnal Relations Eats, Drinks, Reads, Enters a Masjid, Dyes Hair, Uses Fragrance and So On

One after Carnal Relation Sweats in His Clothes, Clothes Touch His Wet Body

Semen or Al-Madhiy Comes in Contact with One’s Clothes or Body

Urine Comes in Contact with One’s Clothes or Body

Urine of Animals and Their Dung

Clothes Come in Contact with Blood and Pus

Dogs Touching Clothes, Body and So On

Description of Tayammum

When Tayammum Is Necessary and Finding Water Thereafter

One’s having Little Water on a Journey but Is Afraid of Facing Thirst

One’s Experiencing Carnal Relations and Having Only Ice

Taking Tayammum with Clay

Bandages, Injuries, One’s Suffering from Smallpox and or Experiencing Carnal Relations

Rare Ahadith about Wudu’

Chapters on Hayd (menses)

Minimum and Maximum Duration of Hayd

Women’s Experiencing Hayd After or Before Their Date of Hayd

Women Observe Yellowish Blood Before or After Hayd (menses)

First Time Hayd (menses)

Examining if Hayd (menses) has Ended or Not

Taking Ghusl (bath) Because of Hayd and the Kind of Water Needed

Women Find Blood after Sexual Relation

Comprehensive Instructions About Hayd (menses) and Istihadah (irregular menses)

Signs for Differentiating Between Blood of Hayd and Istihadah

Differentiating Among Blood of Hayd, Virginity or a Wound

Pregnant Woman Finds Blood

Blood Because of Childbirth

Blood Discharge after a Woman’s Experiencing Discharge-Free Period after Childbirth and Blood Discharge before Birth or after Childbirth

Matters Necessary for Women during Hayd at the Times of Salah (prayer)

Women Find Hayd Blood after the Coming of the Time for a Salah (Prayer) Before Performing It Or Become Clean Before the Coming of the Time for a Salah (Prayer) But Are Too Lazy for Ghusl (bath)

Women Feel Hayd during Salah (Prayer)

Women Must Make-up-for Fasting Because of Hayd but Not Salah (Prayer) 

Women’s Reading the Holy Quran During Hayd or Child-birth 

Women during Hayd Can Pick up Things from a Masjid but Must Not Leave Anything Therein

Women’s Hayd (menses) Stops, Comes Again and the Time of Menopause

Women’s Using Medicine to Have Hayd (menses) after It Stops 

Using Dye during Hayd (menses) 

Washing Clothes of Women during Hayd 

Women During Hayd Pick up Prayer Rug or Water 

Causes of Death and that Believing People May Die by any Manner of Dying 

The Reward for a Person Suffering from Illness 

Another Section on the Same Subject 

The Limits of Complaints 

A Patient’s Giving Permission to His Visitors 

How Often a Patient Should Be Visited, How Long the Duration of Visitation Should Be and Complete Visit 

The Limit of a Sudden Death 

The Virtue (Reward) of Visiting a Patient 

Dictations to a Dying Person

Difficulty in Dying (If Dying Becomes Difficult and the Agony of Death Intense) 

Facing the Dying Person Toward Qiblah

A Believing Person Is Not Caused to Die Against His Will

Things that Believers and Unbelievers See in Dying Conditions

Taking out of the Souls of Believing and Unbelievers

Burial Should Take Place Immediately

Rare Ahadith

Women during Hayd Nurse a Patient (The following chapters are about rules of washing a dead body for burial, shrouding and other matters of burial, and are best explained in the form of fatwa. Consult current fatwa about them.)

Washing a Dead Body

Hunut (Rubbing Camphor) on a Dead Body and Shrouding

Shrouding a Deceased Women

Undesirability of Perfuming the Shroud or Warming Water for Washing Dead Bodies

The Desirable Pieces of Shroud and the Undesirable Ones

The Amount of Water Needed for Ghusl (bath) of a Deceased Person

The Two Fresh Al-Jaridah (Twigs of Palm Tree)

Persons Dead Without Shower Due to Carnal Relations Hayd or Child Birth Reasons

Chapter 26- Dead Woman with a Baby Moving Inside Her

Cutting of Nails and Hairs of Dead Person Undesirable

Things Coming Out of a Dead Body after Ghusl (bath)

Washing of Persons of opposite Gender

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ أَنَّهُمَا قَالاَ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) أَ رَأَيْتَ قَوْلَ الله عَزَّ وَجَلَّ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَالْمَساكِينِ وَالْعامِلِينَ عَلَيْها وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقابِ وَالْغارِمِينَ وَفِي سَبِيلِ الله وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ الله أَ كُلُّ هَؤُلاَءِ يُعْطَى وَإِنْ كَانَ لاَ يَعْرِفُ فَقَالَ إِنَّ الإِمَامَ يُعْطِي هَؤُلاَءِ جَمِيعاً لأَنَّهُمْ يُقِرُّونَ لَهُ بِالطَّاعَةِ قَالَ قُلْتُ فَإِنْ كَانُوا لاَ يَعْرِفُونَ فَقَالَ يَا زُرَارَةُ لَوْ كَانَ يُعْطِي مَنْ يَعْرِفُ دُونَ مَنْ لاَ يَعْرِفُ لَمْ يُوجَدْ لَهَا مَوْضِعٌ وَإِنَّمَا يُعْطِي مَنْ لاَ يَعْرِفُ لِيَرْغَبَ فِي الدِّينِ فَيَثْبُتَ عَلَيْهِ فَأَمَّا الْيَوْمَ فَلاَ تُعْطِهَا أَنْتَ وَأَصْحَابُكَ إِلاَّ مَنْ يَعْرِفُ فَمَنْ وَجَدْتَ مِنْ هَؤُلاَءِ الْمُسْلِمِينَ عَارِفاً فَأَعْطِهِ دُونَ النَّاسِ ثُمَّ قَالَ سَهْمُ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَسَهْمُ الرِّقَابِ عَامٌّ وَالْبَاقِي خَاصٌّ قَالَ قُلْتُ فَإِنْ لَمْ يُوجَدُوا قَالَ لاَ تَكُونُ فَرِيضَةٌ فَرَضَهَا الله عَزَّ وَجَلَّ لاَ يُوجَدُ لَهَا أَهْلٌ قَالَ قُلْتُ فَإِنْ لَمْ تَسَعْهُمُ الصَّدَقَاتُ فَقَالَ إِنَّ الله فَرَضَ لِلْفُقَرَاءِ فِي مَالِ الأغْنِيَاءِ مَا يَسَعُهُمْ وَلَوْ عَلِمَ أَنَّ ذَلِكَ لاَ يَسَعُهُمْ لَزَادَهُمْ إِنَّهُمْ لَمْ يُؤْتَوْا مِنْ قِبَلِ فَرِيضَةِ الله وَلَكِنْ أُتُوا مِنْ مَنْعِ مَنْ مَنَعَهُمْ حَقَّهُمْ لاَ مِمَّا فَرَضَ الله لَهُمْ وَلَوْ أَنَّ النَّاسَ أَدَّوْا حُقُوقَهُمْ لَكَانُوا عَائِشِينَ بِخَيْرٍ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah and Muhammad ibn Muslim who has said the following: “Once we both asked abu ‘Abd Allah (a.s.), about the words of Allah, most Majestic, most Glorious, in the following verse of the Holy Quran. ‘Charity funds (zakat) are only for the poor, the destitute, and the tax collectors. (It is also for the) people whose hearts are inclined (toward Islam), the slaves, those who cannot pay their debts, for the cause of Allah, and for those who have become needy on a journey. Paying zakat is an obligation that Allah has decreed. Allah is All-knowing and All-wise. ’(9:60) ‘Can all the people and cases mentioned in this verse receive zakat even though they may not believe (in Divine Authority of ’A’immah)?’ He replied, ‘The Imam gives charity to all of them; they announce their obedience to him.’ I (the narrator) then asked, ‘Even if they do not acknowledge (his Divine Authority)?’ He then said, ‘O Zurarah, were he to give charity only to those who acknowledge (his Divine Authority) and not to others, there would remain no one or cases as recipient of (zakat) charity. He gives charity to those who do not acknowledge (his divine authority) so they incline to religion to become strong (in faith). However, today you and your friends give zakat only to those who acknowledge (our Divine Authority) if you find one who believes (in our Divine Authority).’ He then said, ‘The share of those who show interest in Islam and the share of slaves to be emancipated are of general nature and other shares in a charity are for certain people but not for everyone.’ I (the narrator) then asked, ‘What happens if there is no recipient of zakat?’ He replied, ‘Allah, the Most Majestic, the Most Glorious, has not made any charity compulsory without any recipient.’ I (the narrator) then asked, ‘What happens if charity is not enough?’ He replied, ‘The amount of compulsory charity Allah has sanctioned in the properties of affluent people for the poor ones is enough. If He knew that it is not enough, He would sanction a greater amount. Shortages do not come from the amount Allah has made compulsory but it comes from non-payment. There are those who do not pay what belongs to the needy, thus, shortages are not due to the degree of Allah’s sanctioned charity for the needy. Had people paid the rights of the needy, they would have lived happy.’” 

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَأَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) لَمَّا أُنْزِلَتْ آيَةُ الزَّكَاةِ خُذْ مِنْ أَمْوالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِها وَأُنْزِلَتْ فِي شَهْرِ رَمَضَانَ فَأَمَرَ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) مُنَادِيَهُ فَنَادَى فِي النَّاسِ أَنَّ الله فَرَضَ عَلَيْكُمُ الزَّكَاةَ كَمَا فَرَضَ عَلَيْكُمُ الصَّلاَةَ فَفَرَضَ الله عَزَّ وَجَلَّ عَلَيْهِمْ مِنَ الذَّهَبِ وَالْفِضَّةِ وَفَرَضَ الصَّدَقَةَ مِنَ الإِبِلِ وَالْبَقَرِ وَالْغَنَمِ وَمِنَ الْحِنْطَةِ وَالشَّعِيرِ وَالتَّمْرِ وَالزَّبِيبِ فَنَادَى فِيهِمْ بِذَلِكَ فِي شَهْرِ رَمَضَانَ وَعَفَا لَهُمْ عَمَّا سِوَى ذَلِكَ قَالَ ثُمَّ لَمْ يَفْرِضْ لِشَيْ‏ءٍ مِنْ أَمْوَالِهِمْ حَتَّى حَالَ عَلَيْهِمُ الْحَوْلُ مِنْ قَابِلٍ فَصَامُوا وَأَفْطَرُوا فَأَمَرَ مُنَادِيَهُ فَنَادَى فِي الْمُسْلِمِينَ أَيُّهَا الْمُسْلِمُونَ زَكُّوا أَمْوَالَكُمْ تُقْبَلْ صَلاَتُكُمْ قَالَ ثُمَّ وَجَّهَ عُمَّالَ الصَّدَقَةِ وَعُمَّالَ الطَّسُوقِ.

2. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad all from ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, has said that once this verse of the Holy Quran was revealed to the Messenger of Allah. ‘Collect religious tax (zakat) from them to purify and cleanse them . . .’ (9:103) It was revealed in the month of Ramadan, the Messenger of Allah commanded his announcer to announce among people that Allah has made it compulsory on you to pay zakat (charity) just as He has made obligatory upon you to perform Salah (prayer). Allah, the Most Majestic, the Most Glorious, has made it compulsory to pay zakat on gold and silver; and on cattle: camel, cows, sheep; and on grains: wheat, barley, dates and raisins. The announcer announced it in the month of Ramadan. He exempted them from payment of zakat on other forms of properties.’ The Imam then said, ‘Besides, He did not make it compulsory to pay zakat on their properties before the end of the year. They completed fasting. He then commanded his announcer to announce among the Muslims, “O Muslims, pay zakat on your properties; your Salah (prayer) will be accepted.’” He said, ‘Then he (the Messenger of Allah) sent his land assessor and tax collectors among people to collect zakat.’” 

3ـ 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 الله (عَلَيْهِ الْسَّلام) يَقُولُ مَا فَرَضَ الله عَلَى هَذِهِ الأمَّةِ شَيْئاً أَشَدَّ عَلَيْهِمْ مِنَ الزَّكَاةِ وَفِيهَا تَهْلِكُ عَامَّتُهُمْ.

3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from Hammad ibn ‘Uthman from Rifa‘ah ibn Musa who has said the following: “I heard abu ’Abd Allah (a.s.), say, ‘No other obligation that Allah has made compulsory upon this nation is of more intensity than zakat. In the matter of zakat most of them face their destruction.” 

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنِ ابْنِ مُسْكَانَ وَغَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ إِنَّ الله جَلَّ وَعَزَّ جَعَلَ لِلْفُقَرَاءِ فِي أَمْوَالِ الأغْنِيَاءِ مَا يَكْفِيهِمْ وَلَوْ لاَ ذَلِكَ لَزَادَهُمْ وَإِنَّمَا يُؤْتَوْنَ مِنْ مَنْعِ مَنْ مَنَعَهُمْ.

4. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from ibn Muskan and more than one person who have said the following: “Abu ‘Abd Allah (a.s.), has said that Allah, the Most Majestic, the Most Glorious, has assigned in properties of affluent people a share for the needy that is sufficient to meet their need; otherwise, He would have increased such share. Shortages come from non-payment of those who do not pay.” 

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَأَبِي بَصِيرٍ وَبُرَيْدٍ وَفُضَيْلٍ عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالاَ فَرَضَ الله الزَّكَاةَ مَعَ الصَّلاَةِ.

5. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Muhammad ibn Muslim and abu Basir, Burayd and Fudayl who have said the following: “Abu Ja‘far and abu ‘Abd Allah, ‘Alayhim al-Salam, have said that Allah has made zakat obligatory along with Salah (prayer).” 

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ مُبَارَكٍ الْعَقَرْقُوفِيِّ قَالَ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ الْسَّلام) إِنَّ الله عَزَّ وَجَلَّ وَضَعَ الزَّكَاةَ قُوتاً لِلْفُقَرَاءِ وَتَوْفِيراً لأَمْوَالِكُمْ.

6. Ali ibn Ibrahim has narrated from his father from Isma’il ibn Marrar from Mubarak al-‘Aqarqufiy who has said the following: “Abu al-Hassan (a.s.), has said, ‘Allah, the Most Majestic, the Most Glorious, has made zakat as means of living for the needy and to increase your properties.’” 

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ إِنَّ الله عَزَّ وَجَلَّ فَرَضَ الزَّكَاةَ كَمَا فَرَضَ الصَّلاَةَ وَلَوْ أَنَّ رَجُلاً حَمَلَ الزَّكَاةَ فَأَعْطَاهَا عَلاَنِيَةً لَمْ يَكُنْ عَلَيْهِ فِي ذَلِكَ عَيْبٌ وَذَلِكَ أَنَّ الله عَزَّ وَجَلَّ فَرَضَ فِي أَمْوَالِ الأغْنِيَاءِ لِلْفُقَرَاءِ مَا يَكْتَفُونَ بِهِ الْفُقَرَاءُ وَلَوْ عَلِمَ أَنَّ الَّذِي فَرَضَ لَهُمْ لاَ يَكْفِيهِمْ لَزَادَهُمْ وَإِنَّمَا يُؤْتَى الْفُقَرَاءُ فِيمَا أُتُوا مِنْ مَنْعِ مَنْ مَنَعَهُمْ حُقُوقَهُمْ لاَ مِنَ الْفَرِيضَةِ.

7. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn al-Suwayd from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a.s.), has said that Allah, the Most Majestic, the Most Glorious, has made paying zakat compulsory as He has made performing of Salah (prayer) obligatory. If a man pays zakat publicly, it is not a blamable thing to do. It is because Allah, the Most Majestic, the Most Glorious, has assigned a share in the properties of affluent people for the needy enough to meet their needs. If it were in His knowledge that such share is not enough for them, He would have increased it. What the needy people face is because of withholding payment of zakat which is denying the rights of the needy, not because of the degree of the amount made compulsory.” 

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ إِنَّ الله عَزَّ وَجَلَّ فَرَضَ لِلْفُقَرَاءِ فِي أَمْوَالِ الأغْنِيَاءِ فَرِيضَةً لاَ يُحْمَدُونَ إِلاَّ بِأَدَائِهَا وَهِيَ الزَّكَاةُ بِهَا حَقَنُوا دِمَاءَهُمْ وَبِهَا سُمُّوا مُسْلِمِينَ وَلَكِنَّ الله عَزَّ وَجَلَّ فَرَضَ فِي أَمْوَالِ الأغْنِيَاءِ حُقُوقاً غَيْرَ الزَّكَاةِ فَقَالَ عَزَّ وَجَلَّ وَالَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ فَالْحَقُّ الْمَعْلُومُ مِنْ غَيْرِ الزَّكَاةِ وَهُوَ شَيْ‏ءٌ يَفْرِضُهُ الرَّجُلُ عَلَى نَفْسِهِ فِي مَالِهِ يَجِبُ عَلَيْهِ أَنْ يَفْرِضَهُ عَلَى قَدْرِ طَاقَتِهِ وَسَعَةِ مَالِهِ فَيُؤَدِّي الَّذِي فَرَضَ عَلَى نَفْسِهِ إِنْ شَاءَ فِي كُلِّ يَوْمٍ وَإِنْ شَاءَ فِي كُلِّ جُمْعَةٍ وَإِنْ شَاءَ فِي كُلِّ شَهْرٍ وَقَدْ قَالَ الله عَزَّ وَجَلَّ أَيْضاً أَقْرَضُوا الله قَرْضاً حَسَناً وَهَذَا غَيْرُ الزَّكَاةِ وَقَدْ قَالَ الله عَزَّ وَجَلَّ أَيْضاً يُنْفِقُوا مِمَّا رَزَقْناهُمْ سِرًّا وَعَلانِيَةً وَالْمَاعُونَ أَيْضاً وَهُوَ الْقَرْضُ يُقْرِضُهُ وَالْمَتَاعُ يُعِيرُهُ وَالْمَعْرُوفُ يَصْنَعُهُ وَمِمَّا فَرَضَ الله عَزَّ وَجَلَّ أَيْضاً فِي الْمَالِ مِنْ غَيْرِ الزَّكَاةِ قَوْلُهُ عَزَّ وَجَلَّ الَّذِينَ يَصِلُونَ ما أَمَرَ الله بِهِ أَنْ يُوصَلَ وَمَنْ أَدَّى مَا فَرَضَ الله عَلَيْهِ فَقَدْ قَضَى مَا عَلَيْهِ وَأَدَّى شُكْرَ مَا أَنْعَمَ الله عَلَيْهِ فِي مَالِهِ إِذَا هُوَ حَمِدَهُ عَلَى مَا أَنْعَمَ الله عَلَيْهِ فِيهِ مِمَّا فَضَّلَهُ بِهِ مِنَ السَّعَةِ عَلَى غَيْرِهِ وَلِمَا وَفَّقَهُ لأَدَاءِ مَا فَرَضَ الله عَزَّ وَجَلَّ عَلَيْهِ وَأَعَانَهُ عَلَيْهِ.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah ibn Mehran who has said the following: “Abu ‘Abd Allah (a.s.), has said that Allah, the Most Majestic, the Most Glorious, has made it compulsory on affluent people to pay the share of the needy people from their properties and the affluent people will not be praised unless they pay the share of needy people. This share is zakat. Paying zakat protects their lives and because of paying zakat, they are called Muslims. However, Allah, the Most Majestic, the Most Glorious, has assigned other shares in the properties of the affluent people, which are other than zakat. This is what a man considers necessary to pay from his property as Allah, the Most Majestic, the Most Glorious, has mentioned in His book: ‘They are those who assign a certain share of their property (70:24) for the needy and the deprived (70:25).’ The ‘certain share’ is something other than zakat. It is what one considers necessary to pay to the needy. He must, however, do so according to his financial abilities and then pay what he has considered necessary. He may pay every day, every Friday or every month. Allah, the Most Majestic, the Most Glorious, has also said, ‘The charitable men and women who give a virtuous loan to Allah will receive double from Him in addition to their honorable reward.’ (57:18) This also is something other than zakat. Allah, the Most Majestic, the Most Glorious, has said again, ‘. . . My believing servants . . . spend for the cause of their Lord, both in private and in public, out of what We have given them. . . .’ (14:31) Assistance is a form of loan, borrowing a certain item or lending a helping hand are also of matters Allah, the Most Majestic, the Most Glorious, has made necessary and they are other than zakat. Allah, the Most Majestic, the Most Glorious, has said, ‘Those who fulfill their promise to and covenant with Allah (13:20), who maintain all the proper relations that Allah has commanded them to maintain, who have fear of their Lord and the hardships of the Day of Judgment’ (13:21). Those who pay what Allah has made compulsory have fulfilled their duties and have paid thanks to Allah for His bounties in his properties. In this way he has thanked Allah for what Allah has granted him and has given him preference over others as wealthier than others and has given him the opportunity to fulfill his duty toward Allah, the Most Majestic, the Most Glorious, and has helped him to do so.” 

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) وَمَعَنَا بَعْضُ أَصْحَابِ الأمْوَالِ فَذَكَرُوا الزَّكَاةَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) إِنَّ الزَّكَاةَ لَيْسَ يُحْمَدُ بِهَا صَاحِبُهَا وَإِنَّمَا هُوَ شَيْ‏ءٌ ظَاهِرٌ إِنَّمَا حَقَنَ بِهَا دَمَهُ وَسُمِّيَ بِهَا مُسْلِماً وَلَوْ لَمْ يُؤَدِّهَا لَمْ تُقْبَلْ لَهُ صَلاَةٌ وَإِنَّ عَلَيْكُمْ فِي أَمْوَالِكُمْ غَيْرَ الزَّكَاةِ فَقُلْتُ أَصْلَحَكَ الله وَمَا عَلَيْنَا فِي أَمْوَالِنَا غَيْرُ الزَّكَاةِ فَقَالَ سُبْحَانَ الله أَ مَا تَسْمَعُ الله عَزَّ وَجَلَّ يَقُولُ فِي كِتَابِهِ وَالَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ. لِلسَّائِلِ وَالْمَحْرُومِ 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 وَقَوْلَهُ عَزَّ وَجَلَّ وَيَمْنَعُونَ الْماعُونَ قَالَ هُوَ الْقَرْضُ يُقْرِضُهُ وَالْمَعْرُوفُ يَصْطَنِعُهُ وَمَتَاعُ الْبَيْتِ يُعِيرُهُ وَمِنْهُ الزَّكَاةُ فَقُلْتُ لَهُ إِنَّ لَنَا جِيرَاناً إِذَا أَعَرْنَاهُمْ مَتَاعاً كَسَرُوهُ وَأَفْسَدُوهُ فَعَلَيْنَا جُنَاحٌ إِنْ نَمْنَعْهُمْ فَقَالَ لاَ لَيْسَ عَلَيْكُمْ جُنَاحٌ إِنْ تَمْنَعُوهُمْ إِذَا كَانُوا كَذَلِكَ قَالَ قُلْتُ لَهُ وَيُطْعِمُونَ الطَّعامَ عَلى‏ حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً قَالَ لَيْسَ مِنَ الزَّكَاةِ قُلْتُ قَوْلُهُ عَزَّ وَجَلَّ الَّذِينَ يُنْفِقُونَ أَمْوالَهُمْ بِاللَّيْلِ وَالنَّهارِ سِرًّا وَعَلانِيَةً قَالَ لَيْسَ مِنَ الزَّكَاةِ قَالَ فَقُلْتُ قَوْلُهُ عَزَّ وَجَلَّ إِنْ تُبْدُوا الصَّدَقاتِ فَنِعِمَّا هِيَ وَإِنْ تُخْفُوها وَتُؤْتُوهَا الْفُقَراءَ فَهُوَ خَيْرٌ لَكُمْ قَالَ لَيْسَ مِنَ الزَّكَاةِ وَصِلَتُكَ قَرَابَتَكَ لَيْسَ مِنَ الزَّكَاةِ.

9. Ali ibn Ibrahim has narrated from his father from af-Husayn ibn Sa‘id from Fadalah ibn Ayyub from abu af-Maghra’ from abu Basir who has said the following: “Once we were in the presence of abu ‘Abd Allah (a.s.). With us, there were certain wealthier persons. People spoke about zakat. Abu ‘Abd Allah (a.s.), said, ‘One does not become very much praiseworthy for paying zakat, although it is something purifying. Obviously, he has only protected his life and because of such payment is called a Muslim. Were he not to pay zakat his Salah (prayer) would not receive acceptance. However, on your properties, payments other than zakat are also due.’ I (the narrator) than asked, ‘I pray to Allah to keep you well, what other payments, besides zakat, are due on our properties?’ He replied, ‘Allah is free of all defects. Have you not heard the words of Allah, the Most Majestic, the Most Glorious, in His book, “They are those who assign a certain share of their property (70:24) for the needy and the deprived.” (70:25) I (the narrator) then asked, ‘What is the “certain share,” in our properties, due on us?’ He replied, ‘It is the amount that one pays from his property every day, or every Friday or every month in small amounts or large amounts and continues doing so. It also is mentioned in the words of Allah, the Most Majestic, the Most Glorious, “. . . and refuse to help the needy.” (107:7) This kind of help is what one considers necessary to pay as a loan, or a favor or household items borrowed and of this kind is zakat.’ I then said, ‘We have such neighbors that on lending things to them they may break or destroy them. Is it alright if we deny them such things?’ He replied, ‘In such case you are not blamed.’ I then asked about the words of Allah, ‘They feed the destitute, orphans, and captives for the love of Allah. . .’ (76:8) He said, ‘That is not of zakat.’ I then asked about the words of Allah, Allah, most Majestic, most Glorious, ‘. . . they spent their property during the night and day, publicly or privately’ (2:273) He said, ‘It is not of zakat.’ I then asked about the words of Allah, Allah, most Majestic, most Glorious, ‘It is alright if you pay charity publicly but if you pay to the needy privately it is better for you.’ (2:270) The Imam said, ‘It is not of zakat. Keeping good relations with your relatives is not of zakat.’” 

10ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَالَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ. لِلسَّائِلِ وَالْمَحْرُومِ أَ هُوَ سِوَى الزَّكَاةِ فَقَالَ هُوَ الرَّجُلُ يُؤْتِيهِ الله الثَّرْوَةَ مِنَ الْمَالِ فَيُخْرِجُ مِنْهُ الألْفَ وَالألْفَيْنِ وَالثَّلاَثَةَ الآلاَفِ وَالأقَلَّ وَالأكْثَرَ فَيَصِلُ بِهِ رَحِمَهُ وَيَحْمِلُ بِهِ الْكَلَّ عَنْ قَوْمِهِ.

10. Ali ibn Muhammad has narrated from Ahmad ibn Muhammad from ibn Khalid from ‘Uthman from ibn ‘Isa from Isma’il ibn Jabir who has said the following: “In the following words of Allah, the Most Majestic, the Most Glorious, there is the expression, ‘certain share’: ‘They are those who assign a certain share of their property (70:24) for the needy and the deprived.’ (70:25) Whether ’certain share’ stands for zakat or something else, the Imam said, ‘It is the property that Allah gives to an affluent person who pays a thousand or two or three or less or more to keep good relations with relatives or relieve the burdens of his people.’” 

11ـ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنِ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمَنِ الأنْصَارِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ الْسَّلام) يَقُولُ إِنَّ رَجُلاً جَاءَ إِلَى أَبِي عَلِيِّ بْنِ الْحُسَيْنِ (عَلَيْهِما الْسَّلام) فَقَالَ لَهُ أَخْبِرْنِي عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَالَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ. لِلسَّائِلِ وَالْمَحْرُومِ مَا هَذَا الْحَقُّ الْمَعْلُومُ فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما الْسَّلام) الْحَقُّ الْمَعْلُومُ الشَّيْ‏ءُ يُخْرِجُهُ الرَّجُلُ مِنْ مَالِهِ لَيْسَ مِنَ الزَّكَاةِ وَلاَ مِنَ الصَّدَقَةِ الْمَفْرُوضَتَيْنِ قَالَ فَإِذَا لَمْ يَكُنْ مِنَ الزَّكَاةِ وَلاَ مِنَ الصَّدَقَةِ فَمَا هُوَ فَقَالَ هُوَ الشَّيْ‏ءُ يُخْرِجُهُ الرَّجُلُ مِنْ مَالِهِ إِنْ شَاءَ أَكْثَرَ وَإِنْ شَاءَ أَقَلَّ عَلَى قَدْرِ مَا يَمْلِكُ فَقَالَ لَهُ الرَّجُلُ فَمَا يَصْنَعُ بِهِ قَالَ يَصِلُ بِهِ رَحِماً وَيَقْرِي بِهِ ضَيْفاً وَيَحْمِلُ بِهِ كَلاًّ أَوْ يَصِلُ بِهِ أَخاً لَهُ فِي الله أَوْ لِنَائِبَةٍ تَنُوبُهُ فَقَالَ الرَّجُلُ الله يَعْلَمُ حَيْثُ يَجْعَلُ رِسَالاَتِهِ.

11. It is a narration from him (narrator of previous Hadith) by Ahmad ibn Muhammad from af-Hassan ibn Mahbub from ‘Abd al-Rahman ibn al-Hajjaj from al-Qasim ibn ‘Abd al-Rahman af-Ansariy who has said the following: “I heard abu Ja‘far (a.s.), say, ‘Once a man came to my father, Ali ibn al-Husayn (a.s.), and said, “Please tell me about the expression ‘certain share’. The words of Allah, the Most Majestic, the Most Glorious, say, ‘They are those who assign a certain share of their property (70:24) for the needy and the deprived.’ (70:25) What is this ‘certain share’?”’ Ali ibn al-Husayn (a.s.), said to him, ‘The ‘certain share’ is what a man pays from his property. It is not zakat or obligatory charity.’ He then asked, ‘If it is not of zakat or obligatory charity, then what is it?’ The Imam replied, ‘It is what a person pays from his property in small or larger amounts according to his ability.’ The man then asked, ‘What does he do with it?’ The Imam replied, ‘He thereby keeps good relation with relatives, entertains guest, relieves a burden, keeps good relations with a brother in faith, for the sake of Allah or fends off thereby a misfortune.’ The man then said, ‘Allah knows best where to keep (whom to entrust with) His message.’” 

12ـ وَعَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) فِي قَوْلِهِ عَزَّ وَجَلَّ لِلسَّائِلِ وَالْمَحْرُومِ قَالَ الْمَحْرُومُ الْمُحَارَفُ الَّذِي قَدْ حُرِمَ كَدَّ يَدِهِ فِي الشِّرَاءِ وَالْبَيْعِ. وَفِي رِوَايَةٍ أُخْرَى عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) أَنَّهُمَا قَالاَ الْمَحْرُومُ الرَّجُلُ الَّذِي لَيْسَ بِعَقْلِهِ بَأْسٌ وَلَمْ يُبْسَطْ لَهُ فِي الرِّزْقِ وَهُوَ مُحَارَفٌ.

12. It is a narration from him (narrator of previous Hadith) by ibn Faddal from Safwan al-Jammal who has said the following: “In the following words of Allah there is the expression ‘deprived’: ‘They are those who assign a certain share of their property (70:24) for the needy and the deprived.’ (70:25) Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘“Deprived” is a professional who no longer is able to benefit from the labor of his hands in business transactions.’” “In another Hadith it is narrated from abu Ja‘far and abu ‘Abd Allah, Alayhim al-Salam, who have said, ‘Deprived is a person who has no problem in his understanding but is very tight in means of living.’” 

13ـ عَلِيُّ بْنُ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) 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 وَعِشْرُونَ وَأَمَّا الْبَاطِنَةُ فَلاَ تَسْتَأْثِرْ عَلَى أَخِيكَ بِمَا هُوَ أَحْوَجُ إِلَيْهِ مِنْكَ.

13. Ali ibn Muhammad has narrated from those whom he has mentioned (in his book) from Muhammad ibn Khalid from Muhammad ibn Sinan from al-Mufaddal who has said the following: “Once I was in the presence of abu ‘Abd Allah, Alayhi al-Salam, when a man asked him, ‘For how much property is it compulsory to pay zakat?’ The Imam asked him, ‘Do you mean thereby the apparent or unapparent zakat?’ He replied, ‘I mean both kinds.’ The Imam said, ‘The apparent kind is twenty-five due upon every one thousand. The unapparent kind is what you should not spare from your brother what he needs more than you do.’” 

14ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ عَامِرِ بْنِ جُذَاعَةَ قَالَ جَاءَ رَجُلٌ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) فَقَالَ لَهُ يَا أَبَا عَبْدِ الله قَرْضٌ إِلَى مَيْسَرَةٍ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) إِلَى غَلَّةٍ تُدْرَكُ فَقَالَ الرَّجُلُ لاَ وَالله قَالَ فَإِلَى تِجَارَةٍ تُؤَبُّ قَالَ لاَ وَالله قَالَ فَإِلَى عُقْدَةٍ تُبَاعُ فَقَالَ لاَ وَالله فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) فَأَنْتَ مِمَّنْ جَعَلَ الله لَهُ فِي أَمْوَالِنَا حَقّاً ثُمَّ دَعَا بِكِيسٍ فِيهِ دَرَاهِمُ فَأَدْخَلَ يَدَهُ فِيهِ فَنَاوَلَهُ مِنْهُ قَبْضَةً ثُمَّ قَالَ لَهُ اتَّقِ الله وَلاَ تُسْرِفْ وَلاَ تَقْتُرْ وَلَكِنْ بَيْنَ ذَلِكَ قَوَاماً إِنَّ التَّبْذِيرَ مِنَ الإِسْرَافِ قَالَ الله عَزَّ وَجَلَّ وَلا تُبَذِّرْ تَبْذِيراً. الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) مِثْلَ ذَلِكَ.

14. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from al-Hassan ibn Mahbub from Malik ibn ‘Atiyyah from ‘Amir ibn Juza‘ah who has said the following: “Once a man came in the presence of abu ‘Abd Allah, Alayhi al-Salam, and appealed, ‘O abu ‘Abd Allah, grant me a loan until I am able to pay back.’ Abu ‘Abd Allah, Alayhi al-Salam, asked, ‘Do you want to borrow until the time you harvest your plantation?’ The man answered, ‘No, by Allah, (I do not have any plantation).’ The Imam then asked, ‘Do you want until you make a business gain?’ He replied ‘No, by Allah, (I do not have any business).’ The Imam then asked, ‘Do you want to borrow until you receive profit from a contract you have made?’ He replied, ‘No, by Allah, (I do not have any such contract)’ Abu ‘Abd Allah (a.s.), then said, ‘You then are of those for whom Allah has set a share in our properties.’ He then asked to bring for him a bag with dirhams in it. He then picked up a handful of money there-from and gave it to him saying, ‘Observe piety before Allah. Do not spend it extravagantly or miserly but spend it in a balanced manner. Spending in a wasteful manner is extravagance and Allah, the Most Majestic, the Most Glorious, forbids it, “Do not squander your belongings wastefully. . . (17:27)’” Al-Hassan ibn Mahbub has narrated from Sa‘dan ibn Muslim from abu ‘Abd Allah (a.s.), a similar Hadith.” 

15ـ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله وَغَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنْ رَجُلٍ مِنْ أَهْلِ سَابَاطَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) لِعَمَّارٍ السَّابَاطِيِّ يَا عَمَّارُ أَنْتَ رَبُّ مَالٍ كَثِيرٍ قَالَ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ فَتُؤَدِّي مَا افْتَرَضَ الله عَلَيْكَ مِنَ الزَّكَاةِ فَقَالَ نَعَمْ قَالَ فَتُخْرِجُ الْحَقَّ الْمَعْلُومَ مِنْ مَالِكَ قَالَ نَعَمْ قَالَ فَتَصِلُ قَرَابَتَكَ قَالَ نَعَمْ قَالَ وَتَصِلُ إِخْوَانَكَ قَالَ نَعَمْ فَقَالَ يَا عَمَّارُ إِنَّ الْمَالَ يَفْنَى وَالْبَدَنَ يَبْلَى وَالْعَمَلَ يَبْقَى وَالدَّيَّانَ حَيٌّ لاَ يَمُوتُ يَا عَمَّارُ إِنَّهُ مَا قَدَّمْتَ فَلَنْ يَسْبِقَكَ وَمَا أَخَّرْتَ فَلَنْ يَلْحَقَكَ.

15. Ahmad ibn Muhammad ibn ‘Abd Allah and others have narrated from Ahmad ibn abu ‘Abd Allah from his father from ‘Abd Allah ibn al-Qasim from a man of the people of Sabat who has said the following: “Abu ‘Abd Allah (a.s.), once said to ‘Ammar al-Sabatiy, ‘O ‘Ammar, do you own a great wealth?’ He replied, ‘Yes, I pray to Allah to keep my soul in service for your cause.’ The Imam then asked, ‘Do you pay what Allah has made compulsory in the form of zakat?’ He replied, ‘Yes, I pay.’ The Imam then asked, ‘Do you pay “certain share” out of your wealth?’ He replied, ‘Yes, I pay.’ The Imam then asked, ‘Do you maintain good relations with your relatives?’ He replied, ‘Yes, I do so.’ The Imam asked, ‘Do you keep good relations with your brothers in faith?’ He replied, ‘Yes, I do so.’ The Imam then said, ‘O ‘Ammar, wealth goes away, bodies become old but deeds remain. The One who rewards for good deeds lives forever and never dies. O ‘Ammar, what you save as good deeds do not leave you behind and what you postponed never come to join you.’” 

16ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ الله بْنِ يَحْيَى عَنْ عَبْدِ الله بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَوْلُ الله عَزَّ وَجَلَّ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَالْمَساكِينِ قَالَ الْفَقِيرُ الَّذِي لاَ يَسْأَلُ النَّاسَ وَالْمِسْكِينُ أَجْهَدُ مِنْهُ وَالْبَائِسُ أَجْهَدُهُمْ فَكُلُّ مَا فَرَضَ الله عَزَّ وَجَلَّ عَلَيْكَ فَإِعْلاَنُهُ أَفْضَلُ مِنْ إِسْرَارِهِ وَكُلُّ مَا كَانَ تَطَوُّعاً فَإِسْرَارُهُ أَفْضَلُ مِنْ إِعْلاَنِهِ وَلَوْ أَنَّ رَجُلاً يَحْمِلُ زَكَاةَ مَالِهِ عَلَى عَاتِقِهِ فَقَسَمَهَا عَلاَنِيَةً كَانَ ذَلِكَ حَسَناً جَمِيلاً.

16. Ali ibn Ibrahim has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from ‘Abd Allah ibn Yahya from ‘Abd Allah ibn Muskan from abu Basir who has said the following: “I asked abu ‘Abd Allah (a.s.), about the words of Allah, the Most Majestic, the Most Glorious, ‘Charities are for the poor and the destitute. . .’ (9:60) The Imam said, ‘Poor is one who does not ask people for help, destitute is one of a worse condition, and hopeless is even of a worse condition. Paying, what Allah, the Most Majestic, the Most Glorious, has made compulsory upon you, publicly is better than paying privately. It is better to pay privately what is paid voluntarily. A person’s carrying zakat that he must pay, on his shoulders that he then distributes in public is just fine and beautiful.’” 

17ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَإِنْ تُخْفُوها وَتُؤْتُوهَا الْفُقَراءَ فَهُوَ خَيْرٌ لَكُمْ فَقَالَ هِيَ سِوَى الزَّكَاةِ إِنَّ الزَّكَاةَ عَلاَنِيَةٌ غَيْرُ سِرٍّ.

17. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a.s.), about the words of Allah, the Most Majestic, the Most Glorious, ‘. . . If you pay it privately to the needy, it is better for you. . . .’ (2:273), has said, ‘This payment is a payment other than compulsory zakat which is paid publicly and not privately.’” 

18ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا (عَلَيْهِما الْسَّلام) أَنَّهُ سَأَلَهُ عَنِ الْفَقِيرِ وَالْمِسْكِينِ فَقَالَ الْفَقِيرُ الَّذِي لاَ يَسْأَلُ وَالْمِسْكِينُ الَّذِي هُوَ أَجْهَدُ مِنْهُ الَّذِي يَسْأَلُ.

18. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim from one of them (the two Imam): “Someone asked the Imam (a.s.), about poor and destitute. He replied, ‘Poor is one who does not ask for help. Destitute is of a worse condition and he asks for help.’” 

19ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ ذَكَرْتُ لِلرِّضَا (عَلَيْهِ الْسَّلام) شَيْئاً فَقَالَ اصْبِرْ فَإِنِّي أَرْجُو أَنْ يَصْنَعَ الله لَكَ إِنْ شَاءَ الله ثُمَّ قَالَ فَوَ الله مَا أَخَّرَ الله عَنِ الْمُؤْمِنِ مِنْ هَذِهِ الدُّنْيَا خَيْرٌ لَهُ مِمَّا عَجَّلَ لَهُ فِيهَا ثُمَّ صَغَّرَ الدُّنْيَا وَقَالَ أَيُّ شَيْ‏ءٍ هِيَ ثُمَّ قَالَ إِنَّ صَاحِبَ النِّعْمَةِ عَلَى خَطَرٍ إِنَّهُ يَجِبُ عَلَيْهِ حُقُوقُ الله فِيهَا وَالله إِنَّهُ لَتَكُونُ عَلَيَّ النِّعَمُ مِنَ الله عَزَّ وَجَلَّ فَمَا أَزَالُ مِنْهَا عَلَى وَجَلٍ وَحَرَّكَ يَدَهُ حَتَّى أَخْرُجَ مِنَ الْحُقُوقِ الَّتِي تَجِبُ لله عَلَيَّ فِيهَا فَقُلْتُ جُعِلْتُ فِدَاكَ أَنْتَ فِي قَدْرِكَ تَخَافُ هَذَا قَالَ نَعَمْ فَأَحْمَدُ رَبِّي عَلَى مَا مَنَّ بِهِ عَلَيَّ. 

19. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr who has said the following: “I mentioned something before al-Rida (a.s.), and he said, ’Exercise patience. I hope Allah will do something good for you if He so wills.’ He then said, ’By Allah, He does not delay anything from a believer of the worldly things unless it is better for him than to do it for him quickly.’ He then belittled worldly things and said, ‘It is worthless.’ He then said, ‘An affluent person faces the danger of owing compulsory payments of the rights of Allah. By Allah, I may receive bounties from Allah, most Majestic, most Glorious, and I continue to be afraid’ - moving his hand- ’until I pay off what Allah has made compulsory upon me to pay.’ I then said, ’I pray to Allah to keep my soul in service for your cause, why you fear with such a prominent position before Allah?’ He replied, ‘Yes, I do and I am thankful to Allah for what He has granted me.’” 

Al-Kāfi - Volume 3

Book 5, Chapter 1