Man Lā Yaḥḍuruh al-Faqīh

رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: «أُنْزِلَتْ إِلَيْهِ آيَةُ اَلزَّكَاةِ « خُذْ مِنْ أَمْوٰالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَ تُزَكِّيهِمْ بِهٰا » فِي شَهْرِ رَمَضَانَ فَأَمَرَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مُنَادِيَهُ فَنَادَى فِي اَلنَّاسِ «أَنَّ اَللَّهَ تَبَارَكَ وَ تَعَالَى قَدْ فَرَضَ عَلَيْكُمُ اَلزَّكَاةَ كَمَا فَرَضَ عَلَيْكُمُ اَلصَّلاَةَ فَفَرَضَ اَللَّهُ عَلَيْكُمْ مِنَ اَلذَّهَبِ وَ اَلْفِضَّةِ وَ اَلْإِبِلِ وَ اَلْبَقَرِ وَ اَلْغَنَمِ وَ مِنَ اَلْحِنْطَةِ وَ اَلشَّعِيرِ وَ اَلتَّمْرِ وَ اَلزَّبِيبِ» وَ نَادَى فِيهِمْ بِذَلِكَ فِي شَهْرِ رَمَضَانَ وَ عَفَا لَهُمْ عَمَّا سِوَى ذَلِكَ » قَالَ «ثُمَّ لَمْ يَتَعَرَّضْ لِشَيْءٍ مِنْ أَمْوَالِهِمْ حَتَّى حَالَ عَلَيْهِمُ اَلْحَوْلُ مِنْ قَابِلٍ فَصَامُوا وَ أَفْطَرُوا فَأَمَرَ عَلَيْهِ اَلسَّلاَمُ مُنَادِيَهُ فَنَادَى فِي اَلْمُسْلِمِينَ «أَيُّهَا اَلْمُسْلِمُونَ زَكُّوا أَمْوَالَكُمْ تُقْبَلْ صَلاَتُكُمْ» » قَالَ «ثُمَّ وَجَّهَ عُمَّالَ اَلصَّدَقَةِ وَ عُمَّالَ اَلطَّسُوقِ ».

Al-Hasan ibn Mahbub reported from Abdullah ibn Sinan, who said: Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "The verse of Zakat was revealed: 'Take alms from their wealth to purify them and cleanse them with it' (Surah At-Tawbah 9:103), in the Month of Ramadan. The Messenger of Allah (swt), peace and blessings be upon him and his family, ordered his announcer to proclaim to the people: 'Allah (swt), Blessed and Exalted, has made Zakat obligatory upon you as He has made prayer obligatory upon you. Allah (swt) has prescribed Zakat for gold, silver, camels, cows, sheep, wheat, barley, dates, and raisins.' He announced this during the Month of Ramadan and exempted them from everything else." The Imam continued: "Then he did not take anything from their wealth until a full year had passed. When the following year came, they fasted and broke their fast. Then the Messenger of Allah (swt), peace and blessings be upon him, ordered his announcer to call out among the Muslims: 'O Muslims, pay the Zakat of your wealth so that your prayers may be accepted.' He then sent out collectors for Zakat and tax collectors."

فليس على الذهب شئ حتى يبلغ عشرين مثقالا، فإذا بلغ عشرين مثقالا ففيه نصف دينار إلى أن يبلغ أربعة وعشرين ففيه نصف دينار وعشر دينار، ثم على هذا الحساب متى زاد على عشرين أربعة أربعة، ففي كل أربعة عشر إلى أن يبلغ أربعين مثقالا، فإذا بلغ أربعين مثقالا ففيه مثقال. وليس على الفضة شئ حتى يبلغ مائتي درهم فإذا بلغت مائتي درهم ففيها خمسة دراهم، ومتى زاد عليها أربعون درهما ففيها درهم، وليس في النيف شئ حتى يبلغ أربعين. وليس في القطن والزعفران والخضر والثمار والحبوب زكاة حتى تباع و يحول على ثمنها الحول. فإذا اجتمعت للرجل مائتا درهم فحال عليها الحول فأخرج لزكاتها خمسة دراهم فدفعها إلى الرجل فرد درهما منها وذكر أنه شبه أو زيف فليسترجع منه الأربعة الدارهم أيضا لأن هذه لم تجب عليها الزكاة لأنه كان عنده مائتا درهم إلا درهم، وليس على ما دون مائتي درهم زكاة. وليس على السبائك زكاة إلا أن تفربها من الزكاة فإن فررت بها فعليك الزكاة. وليس على الحلي زكاة وإن بلغ مائة ألف ولكن تعيره مؤمنا إذا استعاره منك فهذه زكاته. وليس في النقير زكاة إنما هي على الدنانير والدراهم.

The details for Zakat were outlined as follows: - Gold: There is no Zakat on gold until it reaches 20 mithqals. When it reaches 20 mithqals, half a dinar is due. For amounts over 20 mithqals, Zakat is calculated at the same rate for every additional four mithqals, until it reaches 40 mithqals. At 40 mithqals, one mithqal is due. - Silver: There is no Zakat on silver until it reaches 200 dirhams. When it reaches 200 dirhams, five dirhams are due. For every additional 40 dirhams, one dirham is due. There is no Zakat on fractions until they reach 40 dirhams. - Crops such as cotton, saffron, vegetables, fruits, and grains: No Zakat is due until they are sold, and a year passes on their price. - When 200 dirhams are accumulated: If Zakat of five dirhams is paid, but one dirham is returned as defective or counterfeit, then the remaining four dirhams should also be returned, as Zakat was not due on the original amount because it was one dirham short of 200. There is no Zakat on less than 200 dirhams. - Gold ingots: No Zakat is due on gold ingots unless they are intended for Zakat avoidance. If they are intended to avoid Zakat, then Zakat becomes due. - Jewellery: There is no Zakat on jewellery, even if its value reaches 100,000, but lending it to a believer who asks to borrow it fulfils its Zakat. There is no zakat on nuggets of metal; zakat is only applicable to minted gold dinars and silver dirhams.

وَ رَوَى زُرَارَةُ وَ بُكَيْرٌ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لَيْسَ فِي اَلْجَوْهَرِ وَ أَشْبَاهِهِ زَكَاةٌ وَ إِنْ كَثُرَ.

Zurara and Bukayr reported from Abu Ja’far Imam Muhammad ibn Ali Al-Baqir (a.s) who said: "There is no Zakat on gemstones and similar items, even if they are abundant."

وليس في نقر الفضة زكاة وليس على مال اليتيم زكاة إلا أن يتجر به، فإن اتجربه ففيه الزكاة والربح لليتيم وعلى التاجر ضمان المال. وقد رويت رخصة في أن يجعل الربح بينهما. وقال أبي - رضي الله عنه - في رسالته إلي: لا يجزي في الزكاة أن يعطى أقل من نصف دينار.

Additionally: There is no Zakat on silver nuggets. There is no Zakat on the wealth of orphans unless it is invested. If it is invested, Zakat is due, and the profit belongs to the orphan, while the trader is responsible for the capital. A narration permits sharing the profit between the orphan and the trader. My father, may Allah (swt) be pleased with him, mentioned in his letter to me: "It is not acceptable for Zakat to be given in an amount less than half a dinar."

وَ قَدْ رَوَى مُحَمَّدُ بْنُ عَبْدِ اَلْجَبَّارِ: أَنَّ بَعْضَ أَصْحَابِنَا كَتَبَ عَلَى يَدَيْ أَحْمَدَ بْنِ إِسْحَاقَ إِلَى عَلِيِّ بْنِ مُحَمَّدٍ اَلْعَسْكَرِيِّ عَلَيْهِ اَلسَّلاَمُ أُعْطِي اَلرَّجُلَ مِنْ إِخْوَانِي مِنَ اَلزَّكَاةِ اَلدِّرْهَمَيْنِ وَ اَلثَّلاَثَةَ فَكَتَبَ «اِفْعَلْ إِنْ شَاءَ اَللَّهُ ».

Muhammad ibn Abd al-Jabbar narrated that one of our companions wrote a question through Ahmad ibn Ishaq to Imam Ali ibn Muhammad Al-Hadi (a.s) asking: "May I give one of my brothers two or three dirhams from Zakat?" The Imam wrote in reply: "Do so, if Allah (swt) wills."

وقد روي في تقديم الزكاة وتأخيرها أربعة أشهر وستة أشهر إلا أن المقصود منهما أن تدفعها إذا وجبت عليك، ولا يجوز لك تقديمها ولا تأخيرها لأنها مقرونة بالصلاة ولا يجوز تقديم الصلاة قبل وقتها ولا تأخيرها إلا أن تكون قضاء، وكذلك الزكاة فإن أحببت أن تقدم من زكاة مالك شيئا تفرج به عن مؤمن فاجعله دينا عليه، فإذا حلت عليك فأحسبها له زكاة ليحسب لك من زكاة مالك ويكتب لك أجر القرض.

It has also been narrated regarding advancing or delaying Zakat by four or six months that the intent of these narrations is to ensure that Zakat is paid when it becomes obligatory upon you. It is not permissible to advance or delay it, as Zakat is associated with prayer. Just as prayer cannot be performed before its due time or delayed unless made up later, the same applies to Zakat. However, if you wish to advance part of your Zakat to alleviate the hardship of a believer, you may give it as a loan. When the Zakat becomes due upon you, count it as Zakat for him so that it will be counted as Zakat from your wealth, and you will also earn the reward of giving a loan.

وَ قَدْ رُوِيَ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «نِعْمَ اَلشَّيْءُ اَلْقَرْضُ إِنْ أَيْسَرَ قَضَاكَ وَ إِنْ أَعْسَرَ حَسَبْتَهُ مِنَ اَلزَّكَاةِ.

It has been narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that he said: "Loaning is a good deed. If the borrower is able to repay, they will do so; and if they are unable, you can count it as part of your Zakat."

وَ رُوِيَ: «أَنَّ اَلْقَرْضَ حِمًى لِلزَّكَاةِ وَ إِنْ كَانَ لَكَ عَلَى رَجُلٍ مَالٌ وَ لَمْ يَتَهَيَّأْ لَكَ قَضَاؤُهُ فَاحْسُبْهُ مِنَ اَلزَّكَاةِ إِنْ شِئْتَ وَ لاَ بَأْسَ أَنْ يَشْتَرِيَ اَلرَّجُلُ مَمْلُوكاً مُؤْمِناً مِنْ زَكَاةِ مَالِهِ فَيُعْتِقَهُ فَإِنِ اِسْتَفَادَ اَلْمَعْتُوقُ مَالاً وَ مَاتَ فَمَالُهُ لِأَهْلِ اَلزَّكَاةِ لِأَنَّهُ اُشْتُرِيَ بِمَالِهِمْ وَ إِنِ اِشْتَرَى رَجُلٌ أَبَاهُ مِنْ زَكَاةِ مَالِهِ فَأَعْتَقَهُ فَهُوَ جَائِزٌ وَ إِذَا مَاتَ رَجُلٌ مُؤْمِنٌ وَ أَحْبَبْتَ أَنْ تُكَفِّنَهُ مِنْ زَكَاةِ مَالِكَ فَأَعْطِهَا وَرَثَتَهُ يُكَفِّنُونَهُ بِهَا فَإِنْ لَمْ يَكُنْ لَهُ وَرَثَةٌ فَكَفِّنْهُ وَ اُحْسُبْهُ مِنَ اَلزَّكَاةِ فَإِنْ أَعْطَى وَرَثَتَهُ قَوْمٌ آخَرُونَ ثَمَنَ كَفَنٍ فَكَفِّنْهُ أَنْتَ وَ اُحْسُبْهُ مِنَ اَلزَّكَاةِ إِنْ شِئْتَ وَ يَكُونُ مَا أَعْطَاهُمُ اَلْقَوْمُ لَهُمْ يُصْلِحُونَ بِهِ شُئُونَهُمْ وَ إِنْ كَانَ عَلَى اَلْمَيِّتِ دَيْنٌ لَمْ يَلْزَمْ وَرَثَتَهُ قَضَاؤُهُ مِمَّا أَعْطَيْتَهُمْ وَ لاَ مِمَّا أَعْطَاهُمُ اَلْقَوْمُ لِأَنَّهُ لَيْسَ بِمِيرَاثٍ وَ إِنَّمَا هُوَ شَيْءٌ صَارَ لِوَرَثَتِهِ بَعْدَ مَوْتِهِ وَ إِذَا كَانَ مَالُكَ فِي تِجَارَةٍ وَ طُلِبَ مِنْكَ اَلْمَتَاعُ بِرَأْسِ مَالِكَ وَ لَمْ تَبِعْهُ تَبْتَغِي بِذَلِكَ اَلْفَضْلَ فَعَلَيْكَ زَكَاتُهُ إِذَا حَالَ عَلَيْهِ اَلْحَوْلُ وَ إِنْ لَمْ يُطْلَبْ مِنْكَ اَلْمَتَاعُ بِرَأْسِ مَالِكَ - فَلَيْسَ عَلَيْكَ زَكَاتُهُ وَ إِنْ غَابَ عَنْكَ مَالُكَ فَلَيْسَ عَلَيْكَ زَكَاتُهُ إِلَى أَنْ يَرْجِعَ إِلَيْكَ مَالُكَ وَ يَحُولَ عَلَيْهِ اَلْحَوْلُ وَ هُوَ فِي يَدِكَ إِلاَّ أَنْ يَكُونَ مَالُكَ عَلَى رَجُلٍ مَتَى أَرَدْتَ أَخْذَهُ مِنْهُ تَهَيَّأَ لَكَ فَإِنَّ عَلَيْكَ فِيهِ اَلزَّكَاةَ فَإِنْ رَجَعَ إِلَيْكَ مَنْفَعَتُهُ لَزِمَتْكَ زَكَاتُهُ وَ إِنْ بِعْتَ شَيْئاً وَ قَبَضْتَ ثَمَنَهُ فَاشْتَرَطْتَ عَلَى اَلْمُشْتَرِي زَكَاةَ سَنَةٍ أَوْ سَنَتَيْنِ أَوْ أَكْثَرَ فَإِنَّ ذَلِكَ جَائِزٌ يَلْزَمُهُ مِنْ دُونِكَ وَ إِنِ اِسْتَقْرَضْتَ مِنْ رَجُلٍ مَالاً وَ بَقِيَ عِنْدَكَ حَتَّى حَالَ عَلَيْهِ اَلْحَوْلُ فَإِنَّ عَلَيْكَ فِيهِ اَلزَّكَاةَ وَ لاَ تُعْطِ زَكَاةَ مَالِكَ غَيْرَ أَهْلِ اَلْوَلاَيَةِ وَ لاَ تُعْطِ مِنْ أَهْلِ اَلْوَلاَيَةِ اَلْأَبَوَيْنِ وَ اَلْوَلَدَ وَ لاَ اَلزَّوْجَ وَ لاَ اَلزَّوْجَةَ وَ لاَ اَلْمَمْلُوكَ وَ لاَ اَلْجَدَّ وَ لاَ اَلْجَدَّةَ وَ كُلَّ مَنْ يُجْبَرُ اَلرَّجُلُ عَلَى نَفَقَتِهِ وَ لاَ بَأْسَ أَنْ يُعْطَى اَلْأَخُ وَ اَلْأُخْتُ وَ اَلْعَمُّ وَ اَلْعَمَّةُ وَ اَلْخَالُ وَ اَلْخَالَةُ مِنَ اَلزَّكَاةِ.

It is narrated: "A loan is a safeguard for Zakat. If you are owed money by someone and they are unable to repay it, you may count it as part of your Zakat if you wish. There is no issue if a person buys a believing slave with Zakat money and emancipates him. If the emancipated person gains wealth and dies, his wealth belongs to the beneficiaries of Zakat because he was purchased with their money. If a man buys his father with Zakat money and emancipates him, this is permissible. If a believer dies and you wish to shroud him using Zakat funds, give the Zakat to his heirs so they may shroud him. If he has no heirs, you may shroud him and count it as part of your Zakat. If others give the heirs the cost of the shroud, you may still shroud him yourself and count it as Zakat if you wish. The money given by others to the heirs remains theirs to manage their affairs. If the deceased had debts, it is not obligatory for the heirs to repay those debts from the Zakat you gave them or from the funds given by others, because these funds are not inheritance but something that came to the heirs after the death of the deceased. If your wealth is in trade, and the goods are sought at your purchase price, Zakat is obligatory upon it if a year passes. If the goods are not sought at your purchase price, there is no Zakat due. If your wealth is absent, Zakat is not due on it until it returns to you and a year passes with it in your possession. However, if your wealth is owed by someone who can repay it whenever you ask, then Zakat is obligatory upon it. Once its benefit returns to you, Zakat becomes due upon it. If you sell something and receive its price but stipulate with the buyer that they must pay the Zakat for one, two, or more years, this is permissible, and the responsibility for Zakat falls upon them, not you. If you borrow money from someone and keep it until a year passes, Zakat is obligatory upon that money. Do not give your Zakat to those outside the circle of wilayah, and do not give it to your parents, children, spouses, slaves, grandparents, or anyone whose expenses you are obligated to cover. However, there is no issue in giving Zakat to your brother, sister, uncle, aunt, or cousins."

وَ قَالَ زُرَارَةُ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ عِنْدَهُ مِائَةٌ وَ تِسْعَةٌ وَ تِسْعُونَ دِرْهَماً وَ تِسْعَةَ عَشَرَ دِينَاراً أَ يُزَكِّيهَا فَقَالَ «لاَ لَيْسَ عَلَيْهِ زَكَاةٌ فِي اَلدَّرَاهِمِ وَ لاَ فِي اَلدَّنَانِيرِ حَتَّى تَتِمَّ» قَالَ زُرَارَةُ وَ كَذَلِكَ هُوَ فِي جَمِيعِ اَلْأَشْيَاءِ قَالَ وَ قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ كَانَتْ عِنْدَهُ أَرْبَعُ أَيْنُقٍ وَ تِسْعٌ وَ ثَلاَثُونَ شَاةً وَ تِسْعٌ وَ عِشْرُونَ بَقَرَةً أَ يُزَكِّيهِنَّ قَالَ «لاَ يُزَكِّي شَيْئاً مِنْهُنَّ لِأَنَّهُ لَيْسَ شَيْءٌ مِنْهُنَّ تَامّاً فَلَيْسَ تَجِبُ فِيهِ اَلزَّكَاةُ ».

Zurara said: I asked Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) "A man possesses one hundred and ninety-nine dirhams and nineteen dinars. Is Zakat due on them?" Imam (a.s) replied: "No, there is no Zakat on the dirhams or the dinars until they reach the full amount." Zurara said: "And this is the case for all things." He continued: I said to Abu Abdullah (a.s) "A man has four camels, thirty-nine sheep, and twenty-nine cows. Is Zakat due on them?" Imam (a.s) replied: "He does not owe Zakat on any of them because none of them has reached the complete (obligatory) amount, and therefore Zakat is not due upon them."

وَ رَوَى عُمَرُ بْنُ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لَيْسَ فِيمَا دُونَ اَلْخَمْسِ مِنَ اَلْإِبِلِ شَيْءٌ فَإِذَا كَانَتْ خَمْساً فَفِيهَا شَاةٌ إِلَى عَشْرٍ فَإِذَا كَانَتْ عَشْراً فَفِيهَا شَاتَانِ فَإِذَا بَلَغَتْ خَمْسَ عَشْرَةَ فَفِيهَا ثَلاَثٌ مِنَ اَلْغَنَمِ فَإِذَا بَلَغَتْ عِشْرِينَ فَفِيهَا أَرْبَعٌ مِنَ اَلْغَنَمِ فَإِذَا بَلَغَتْ خَمْساً وَ عِشْرِينَ فَفِيهَا خَمْسٌ مِنَ اَلْغَنَمِ فَإِذَا زَادَتْ وَاحِدَةٌ فَفِيهَا اِبْنَةُ مَخَاضٍ إِلَى خَمْسٍ وَ ثَلاَثِينَ فَإِنْ لَمْ يَكُنْ عِنْدَهُ اِبْنَةُ مَخَاضٍ فَابْنُ لَبُونٍ ذَكَرٌ فَإِذَا زَادَتْ عَلَى خَمْسٍ وَ ثَلاَثِينَ بِوَاحِدَةٍ فَفِيهَا اِبْنَةُ لَبُونٍ إِلَى خَمْسٍ وَ أَرْبَعِينَ فَإِذَا زَادَتْ وَاحِدَةٌ فَفِيهَا حِقَّةٌ وَ إِنَّمَا سُمِّيَتْ حِقَّةً لِأَنَّهَا اِسْتَحَقَّتْ أَنْ يُرْكَبَ ظَهْرُهَا إِلَى سِتِّينَ فَإِنْ زَادَتْ وَاحِدَةٌ فَفِيهَا جَذَعَةٌ إِلَى خَمْسٍ وَ سَبْعِينَ فَإِنْ زَادَتْ وَاحِدَةٌ فَفِيهَا اِبْنَتَا لَبُونٍ إِلَى تِسْعِينَ فَإِنْ زَادَتْ وَاحِدَةٌ فَحِقَّتَانِ إِلَى عِشْرِينَ وَ مِائَةٍ فَإِنْ زَادَتْ عَلَى اَلْعِشْرِينَ وَ اَلْمِائَةِ وَاحِدَةٌ فَفِي كُلِّ خَمْسِينَ حِقَّةٌ وَ فِي كُلِّ أَرْبَعِينَ بِنْتُ لَبُونٍ ».

Umar ibn Udhaynah narrated from Zurara, who reported from Abu Ja’far Imam Muhammad ibn Ali Al-Baqir (a.s) who said: "There is no Zakat on fewer than five camels. When there are five camels, one sheep is due as Zakat, up to ten camels. When there are ten camels, two sheep are due. When they reach fifteen camels, three sheep are due. When they reach twenty camels, four sheep are due. When they reach twenty-five camels, five sheep are due. If they exceed twenty-five camels by one, a yearling she-camel (bint makhad) is due, up to thirty-five camels. If the owner does not have a yearling she-camel, then a yearling male camel (ibn labun) is acceptable. When the camels exceed thirty-five by one, a two-year-old she-camel (bint labun) is due, up to forty-five camels. If they increase by one over forty-five, a three-year-old she-camel (hiqqah) is due. It is called hiqqah because it has become eligible to be ridden. This continues up to sixty camels. If they increase by one beyond sixty, a four-year-old she-camel (jadha'ah) is due, up to seventy-five camels. If they increase by one beyond seventy-five, two two-year-old she-camels (bint labun) are due, up to ninety camels. If they increase by one beyond ninety, two three-year-old she-camels (hiqqah) are due, up to one hundred and twenty camels. If they exceed one hundred and twenty camels, for every fifty camels, a three-year-old she-camel (hiqqah) is due, and for every forty camels, a two-year-old she-camel (bint labun) is due."

وكل من وجبت عليه جذعة ولم تكن عنده وكانت عنده حقة دفعها ودفع معها شاتين أو عشرين درهما، ومن وجبت عليه حقة ولم تكن عنده وكانت عنده جذعة دفعها وأخذ من المصدق شاتين أو عشرين درهما، ومن وجبت عليه حقه ولم تكن عنده وكانت عنده ابنة لبون دفعها ودفع معها شاتين أو عشرين درهما، ومن وجبت عليه ابنة لبون ولم تكن عنده وكانت عنده حقة دفعها وأعطاه المصدق شاتين أو عشرين درهما، ومن وجبت عليه ابنة لبون ولم تكن عنده وكانت عنده ابنة مخاض دفعها وأعطى معها شاتين أو عشرين درهما، ومن وجبت عليه ابنة مخاض ولم تكن عنده وكانت عنده ابنة لبون دفعها وأعطاه المصدق شاتين أو عشرين درهما، ومن وجبت عليه ابنة مخاض ولم تكن عنده وكان عنده ابن لبون ذكر فإنه يقبل منه ابن لبون وليس يدفع معه شيئا.

Whoever is obligated to give a jadh’a (a four-year-old she-camel) and does not have one but has a hiqqah (a three-year-old she-camel), he gives the hiqqah and adds to it two sheep or twenty dirhams. If one is obligated to give a hiqqah and does not have one but has a jadh’a, he gives the jadh’a and takes from the collector two sheep or twenty dirhams. If one is obligated to give a hiqqah and does not have one but has a bint labun (a two-year-old she-camel), he gives the bint labun and adds to it two sheep or twenty dirhams. If one is obligated to give a bint labun and does not have one but has a hiqqah, he gives the hiqqah and the collector gives him two sheep or twenty dirhams. If one is obligated to give a bint labun and does not have one but has a bint makhad (a one-year-old she-camel), he gives the bint makhad and adds to it two sheep or twenty dirhams. If one is obligated to give a bint makhad and does not have one but has a bint labun, he gives the bint labun and the collector gives him two sheep or twenty dirhams. If one is obligated to give a bint makhad and does not have one but has a ibn labun (a two-year-old male camel), the ibn labun is accepted from him, and he does not need to add anything.

وَ رُوِيَ عَنْ رَجُلٍ مِنْ ثَقِيفٍ أَنَّهُ قَالَ: اِسْتَعْمَلَنِي عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ عَلَى بَانِقْيَا وَ سَوَادٍ مِنْ سَوَادِ اَلْكُوفَةِ فَقَالَ لِي وَ اَلنَّاسُ حُضُورٌ «اُنْظُرْ خَرَاجَكَ فَجِدَّ فِيهِ وَ لاَ تَتْرُكْ مِنْهُ دِرْهَماً فَإِذَا أَرَدْتَ أَنْ تَتَوَجَّهَ إِلَى عَمَلِكَ فَمُرَّ بِي» قَالَ فَأَتَيْتُهُ فَقَالَ لِي «إِنَّ اَلَّذِي سَمِعْتَهُ مِنِّي خُدْعَةٌ إِيَّاكَ أَنْ تَضْرِبَ مُسْلِماً أَوْ يَهُودِيّاً أَوْ نَصْرَانِيّاً فِي دِرْهَمِ خَرَاجٍ أَوْ تَبِيعَ دَابَّةَ عَمَلٍ فِي دِرْهَمٍ فَإِنَّا أُمِرْنَا أَنْ نَأْخُذَ مِنْهُ اَلْعَفْوَ ».

It is narrated from a man of Thaqif who said: "Imam Ali ibn Abi Talib (a.s) appointed me over Banqiya and a portion of the lands of Kufa. He said to me, in the presence of the people: 'Inspect your revenue and be diligent in collecting it; do not leave even a single dirham. When you are ready to head to your assignment, come see me.' I went to him, and Imam (a.s) said to me: 'What you heard from me was a strategy. Be cautious not to strike a Muslim, a Jew, or a Christian for a dirham of revenue, nor to seize a working animal for a dirham. We have been commanded to take only what is easy for them to give.'"

وَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ: «لاَ تُبَاعُ اَلصَّدَقَةُ حَتَّى تُعْقَلَ.

Imam Ali ibn Abi Talib (a.s) said: "Charity is not sold until it is apportioned."

قال مصنف هذا الكتاب - رحمه الله -: أسنان الإبل: من أول ما تطرحه أمه إلى تمام السنة حوار، فإذا دخل في الثانية سمي ابن مخاض لان أمه قد حملت، فإذا دخل في الثالثة سمي ابن لبون، وذلك أن أمه قد وضعت وصار لها لبن، فإذا دخل في الرابعة سمي الذكر حقا والأنثى حقة لأنه قد استحق أن يحمل عليه، فإذا دخل في الخامسة سمي جذعا، فإذا دخل في السادسة سمي ثنيا لأنه ألقى ثنيته، فإذا دخل في السابعة ألقى رباعيته وسمي رباعا، فإذا دخل في الثامنة ألقى السن التي بعد الرباعية وسمي سديسا، فإذا دخل في التاسعة فطر نابه وسمي بازلا فإذا دخل في العاشرة فهو مخلف وليس له بعد هذا اسم. والأسنان التي تؤخذ في الصدقة من ابن مخاض إلى الجذع. وليس على الإبل العوامل شئ إنما ذاك على السائمة الراعية، وفي البخت السائمة مثل ما في الإبل العربية. وليس على البقر شئ حتى يبلغ ثلاثين بقرة، فإذا بلغت ففيها تبيع حولي وليس فيما دون الثلاثين بقرة شئ، فإذا بلغت أربعين بقرة ففيها مسنة إلى ستين فإذا بلغت ستين ففيها تبيعتان إلى سبعين، ثم فيها تبيعة ومسنة إلى ثمانين، فإذا بلغت ثمانين ففيها مسنتان إلى تسعين، فإذا بلغت تسعين ففيها ثلاث تبايع. فإذا كثر البقر سقط هذا كله، ويخرج صاحب البقر من كل ثلاثين بقرة تبيعا ومن كل أربعين مسنة. وليس في البقر العوامل زكاة إنما الصدقات على السائمة الراعية، وكل ما لم يحل عليه الحول عند صاحبه فلا شئ عليه، فإذا حال عليه الحول فقد وجبت عليه.

The author of this book -may Allah (swt) have mercy on him, commented: The stages of a camel's growth are as follows: From birth until it completes its first year, it is called a hawar. When it enters its second year, it is called a bint makhad (son of a pregnant camel), as its mother is likely pregnant again. When it enters its third year, it is called a bint labun (son of a milking camel) because its mother is now lactating. When it enters its fourth year, the male is called a hiqq and the female a hiqqah, as they are now eligible to bear burdens. Upon entering the fifth year, it is called a jadha’. In the sixth year, it is called a thani, as it sheds its front teeth. In the seventh year, it sheds its next set of teeth and is called a rabaa’. In the eighth year, it sheds the teeth following the rabaa and is called a sadis. In the ninth year, it sheds its canine teeth and is called a bazil. Upon entering its tenth year, it is called a mukhlif, and it has no further specific name beyond this. The stages of camels from which Zakat is taken range from the bint makhad to the jadha’. Working camels (ibila al-awaamil) are exempt from Zakat; only freely grazing camels are liable. For freely grazing Bactrian camels, the rules are the same as for Arabian camels. As for cows, there is no Zakat until the number reaches thirty. When there are thirty cows, one yearling bull (tabi’ hawli) is due. There is no Zakat on fewer than thirty cows. When the number reaches forty cows, a two-year-old cow (musinnah) is due, up to sixty cows. When there are sixty cows, two yearling bulls (tabi’an) are due, up to seventy cows. When there are seventy cows, one yearling bull and one two-year-old cow are due, up to eighty cows. When there are eighty cows, two two-year-old cows (musintan) are due, up to ninety cows. When there are ninety cows, three yearling bulls are due. If the number of cows increases significantly, this system is replaced. For every thirty cows, a yearling bull (tabi’) is due, and for every forty cows, a two-year-old cow (musinnah) is due. No Zakat is due on working cattle (baqar al-awaamil). Zakat is obligatory only on freely grazing cattle. Additionally, no Zakat is due on wealth until it has remained in the owner’s possession for a full year. When the year is complete, Zakat becomes obligatory.

وَ رَوَى حَرِيزٌ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ فِي اَلْجَوَامِيسِ شَيْءٌ قَالَ «مِثْلُ مَا فِي اَلْبَقَرِ».

Hariz reported from Zurara, who reported from Abu Ja'far (Imam Muhammad ibn Ali Al-Baqir (a.s)). Zurara said: I asked him, "Is there Zakat on buffalo?" Imam (a.s) replied: "The same as for cows."

وليس على الغنم شئ حتى تبلغ أربعين شاة فإذا بلغت أربعين وزادت واحدة ففيها شاة إلى عشرين ومائة، فإن زادت واحدة ففيها شاتان إلى مائتين، فإن زادت واحدة ففيها ثلاثة شياه إلى ثلاثمائة، فإذا كثر سقط هذا كله واخرج من كل مائة شاة. ويقصد المصدق الموضع الذي فيه الغنم فينادي يا معشر المسلمين هل لله عز وجل في أموالكم حق؟ فإن قالوا: نعم أمر أن يخرج إليه الغنم ويفرقها فرقتين ويخير صاحب الغنم إحدى الفرقتين ويأخذ المصدق صدقتها من الفرقة الثانية، فإن أحب صاحب الغنم أن يترك المصدق له هذه، فله ذلك ويأخذ غيرها فإن أحب صاحب الغنم أن يترك هذه ويأخذه هذه أيضا فليس له ذلك، ولا يفرق المصدق بين غنم مجتمع ولا يجمع بين متفرق.

There is no Zakat on sheep until they reach forty. When they reach forty and increase by one, one sheep is due as Zakat, up to one hundred and twenty sheep. If they increase by one beyond one hundred and twenty, two sheep are due, up to two hundred sheep. If they increase by one beyond two hundred, three sheep are due, up to three hundred sheep. When the number of sheep increases significantly, this system is replaced, and one sheep is taken as Zakat for every one hundred sheep. The Zakat collector goes to the place where the sheep are kept and calls out, "O Muslims, is there a right for Allah (swt), the Almighty and Majestic, in your wealth?" If they reply, "Yes," he instructs that the sheep be brought out. He divides them into two groups and allows the owner of the sheep to choose one of the two groups. The Zakat collector then takes the Zakat from the second group. If the owner wishes to keep the group selected by the collector, he may do so, and the collector will take from the other group. However, if the owner wishes to keep both groups, this is not permissible. The Zakat collector should not separate sheep that are kept together, nor combine sheep that are kept apart.

وَ رَوَى عَبْدُ اَلرَّحْمَنِ بْنُ اَلْحَجَّاجِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «لَيْسَ فِي اَلْأَكِيلَةِ وَ لاَ فِي اَلرُّبَّى اَلَّتِي تُرَبَّى اِثْنَتَيْنِ وَ لاَ شَاةِ لَبَنٍ وَ لاَ فَحْلِ اَلْغَنَمِ صَدَقَةٌ».

Abd al-Rahman ibn al-Hajjaj reported from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: "There is no Zakat on animals kept for personal consumption, on young animals raised for two years, on milking sheep, or on breeding rams."

وَ فِي رِوَايَةِ سَمَاعَةَ قَالَ: «لاَ تُؤْخَذُ اَلْأَكُولَةُ وَ اَلْأَكُولَةُ اَلْكَبِيرَةُ مِنَ اَلشَّاةِ تَكُونُ فِي اَلْغَنَمِ وَ لاَ وَالِدٌ وَ لاَ اَلْكَبْشُ اَلْفَحْلُ ».

In a narration from Sama'ah, it is reported: "The animal kept for eating, the large eating sheep among the flock, the nursing ewe, and the breeding ram are not to be taken as Zakat."

وَ سَأَلَهُ إِسْحَاقُ بْنُ عَمَّارٍ: عَنِ اَلسَّخْلِ مَتَى تَجِبُ فِيهِ اَلصَّدَقَةُ قَالَ «إِذَا أَجْذَعَ.

Ishaq ibn Ammar asked him (Imam Jafar ibn Muhammad Al-Sadiq (a.s)) about young lambs: "When does Zakat become obligatory on them?" Imam (a.s) replied: "When they reach the age of jadha' (when they shed their baby teeth)."

وَ قَالَ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ: «إِنَّ بَنِي تَغْلِبَ أَنِفُوا مِنَ اَلْجِزْيَةِ وَ سَأَلُوا عُمَرَ أَنْ يُعْفِيَهُمْ فَخَشِيَ أَنْ يَلْحَقُوا بِالرُّومِ فَصَالَحَهُمْ عَلَى أَنْ صَرَفَ ذَلِكَ عَنْ رُءُوسِهِمْ وَ ضَاعَفَ عَلَيْهِمُ اَلصَّدَقَةَ فَرَضُوا بِذَلِكَ فَعَلَيْهِمْ مَا صَالَحُوا عَلَيْهِ وَ رَضُوا بِهِ إِلَى أَنْ يَظْهَرَ اَلْحَقُّ ».

Imam Ali ibn Musa al-Ridha (a.s) said: "The Banu Taghlib were reluctant to pay the Jizyah and requested Umar to exempt them. Fearing that they might join the Romans, he made a treaty with them, whereby the Jizyah was removed from their heads, and instead, their charity (Zakat) was doubled. They accepted this arrangement. Thus, they are bound by what they agreed to and accepted until the truth prevails (the rule of justice is established)."

وَ سَأَلَهُ يَعْقُوبُ بْنُ شُعَيْبٍ: عَنِ اَلْعُشُورِ اَلَّتِي تُؤْخَذُ مِنَ اَلرَّجُلِ يُحْتَسَبُ بِهَا مِنْ زَكَاتِهِ قَالَ «نَعَمْ إِنْ شَاءَ ».

Ya'qub ibn Shu'ayb asked him (Imam Jafar ibn Muhammad Al-Sadiq (a.s)) about the tithes collected from a man: "Can they be counted as part of his Zakat?" Imam (a.s) replied: "Yes, if he wishes."

وَ رَوَى اَلسَّكُونِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ: «مَا أَخَذَ مِنْكَ اَلْعَاشِرُ فَطَرَحَهُ فِي كُوزِهِ فَهُوَ مِنْ زَكَاتِكَ وَ مَا لَمْ يَطْرَحْ فِي اَلْكُوزِ فَلاَ تَحْسُبْهُ مِنْ زَكَاتِكَ ».

Al-Sakuni narrated from Ja'far ibn Muhammad, from his forefathers, from Imam Ali ibn Abi Talib (a.s) who said: "Whatever the tax collector takes from you and places in his container counts as part of your Zakat. However, whatever he does not place in the container should not be counted as part of your Zakat."

وَ رَوَى سَمَاعَةُ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلرَّجُلُ يُخَلِّفُ لِأَهْلِهِ نَفَقَةَ ثَلاَثَةِ آلاَفِ دِرْهَمٍ نَفَقَةَ سَنَتَيْنِ عَلَيْهِ زَكَاةٌ قَالَ «إِنْ كَانَ شَاهِداً فَعَلَيْهِ زَكَاةٌ وَ إِنْ كَانَ غَائِباً فَلَيْسَ فِيهَا شَيْءٌ.

Sama'ah narrated from Abu Basir, who reported from Abu Abdullah (Imam Jafar ibn Muhammad Al-Sadiq (a.s)). He said: I asked him, "A man leaves his family with a provision of three thousand dirhams for two years' expenses. Is Zakat due on it?" Imam (a.s) replied: "If he is present, Zakat is due on it. If he is absent, there is nothing due on it."

وَ سَأَلَهُ مُحَمَّدُ بْنُ اَلنُّعْمَانِ اَلْأَحْوَلُ: عَنْ رَجُلٍ عَجَّلَ زَكَاةَ مَالِهِ ثُمَّ أَيْسَرَ اَلْمُعْطَى قَبْلَ رَأْسِ اَلسَّنَةِ قَالَ «يُعِيدُ اَلْمُعْطِي اَلزَّكَاةَ.

Muhammad ibn al-Nu'man al-Ahwal asked him (Imam Jafar ibn Muhammad Al-Sadiq (a.s)) about a man who advanced the Zakat of his wealth, but the recipient became wealthy before the year's end. Imam (a.s) replied: "The giver must pay the Zakat again."

وَ سُئِلَ عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ أَعْطَى زَكَاةَ مَالِهِ رَجُلاً وَ هُوَ يَرَى أَنَّهُ مُعْسِرٌ فَوَجَدَهُ مُوسِراً قَالَ «لاَ يُجْزِي عَنْهُ ».

He (Imam Jafar ibn Muhammad Al-Sadiq (a.s)) was asked about a man who gave the Zakat of his wealth to someone he thought was needy, but later found out that the recipient was wealthy. Imam (a.s) replied: "It does not suffice for him (the obligation is not fulfilled)."

وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْهُ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ قَالَ لَهُ رَجُلٌ بَعَثَ بِزَكَاةِ مَالِهِ لِتُقْسَمَ فَضَاعَتْ هَلْ عَلَيْهِ ضَمَانُهَا حَتَّى تُقْسَمَ فَقَالَ «إِذَا وَجَدَ لَهَا مَوْضِعاً فَلَمْ يَدْفَعْهَا فَهُوَ لَهَا ضَامِنٌ حَتَّى يَدْفَعَهَا فَإِنْ لَمْ يَجِدْ لَهَا مَنْ يَدْفَعُهَا إِلَيْهِ فَبَعَثَ بِهَا إِلَى أَهْلِهَا فَلَيْسَ عَلَيْهِ ضَمَانُهَا لِأَنَّهَا قَدْ خَرَجَتْ مِنْ يَدِهِ وَ كَذَلِكَ اَلْوَصِيُّ اَلَّذِي يُوصَى إِلَيْهِ يَكُونُ ضَامِناً لِمَا دُفِعَ إِلَيْهِ إِذَا وَجَدَ رَبَّهُ اَلَّذِي أُمِرَ بِدَفْعِهِ إِلَيْهِ فَإِنْ لَمْ يَجِدْ فَلَيْسَ عَلَيْهِ ضَمَانٌ ».

Muhammad ibn Muslim reported from him (Imam Jafar ibn Muhammad Al-Sadiq (a.s)) that a man asked him about someone who sent the Zakat of his wealth to be distributed, but it was lost before being distributed. The man asked: "Is he liable for it until it is distributed?" The Imam (a.s) replied: "If he found someone to whom he could give it but did not hand it over, he is liable for it until he gives it. However, if he could not find someone to give it to and sent it to its rightful recipients, then he is not liable for it, as it has left his possession. The same applies to a trustee (executor of a will) who is entrusted with something. If he finds the rightful owner to whom he was instructed to deliver it but does not hand it over, he is liable. However, if he cannot find the rightful owner, he is not liable."

وَ رَوَى أَبُو بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا أَخْرَجَ اَلرَّجُلُ اَلزَّكَاةَ مِنْ مَالِهِ ثُمَّ سَمَّاهَا لِقَوْمٍ فَضَاعَتْ أَوْ أَرْسَلَ بِهَا إِلَيْهِمْ فَضَاعَتْ فَلاَ شَيْءَ عَلَيْهِ ».

Abu Basir reported from Abu Ja’far Imam Muhammad ibn Ali Al-Baqir (a.s) who said: "If a man separates the Zakat from his wealth and designates it for a group of people, but it gets lost, or he sends it to them, and it gets lost, then there is no liability upon him."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ عَبْدِ اَلْكَرِيمِ بْنِ عُتْبَةَ اَلْهَاشِمِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَقْسِمُ صَدَقَةَ أَهْلِ اَلْبَوَادِي فِي أَهْلِ اَلْبَوَادِي وَ صَدَقَةَ أَهْلِ اَلْحَضَرِ فِي أَهْلِ اَلْحَضَرِ وَ لاَ يَقْسِمُهَا بَيْنَهُمْ بِالسَّوِيَّةِ إِنَّمَا يَقْسِمُهَا عَلَى قَدْرِ مَا يَحْضُرُهُ مِنْهُمْ وَ مَا يَرَى لَيْسَ فِي ذَلِكَ شَيْءٌ مُوَقَّتٌ.

Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Umar ibn Udaynah, from Zurara, from Abd al-Karim ibn Utbah al-Hashimi, from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: “The Messenger of Allah (swt), peace and blessings be upon him and his family, used to distribute the charity of the Bedouins among the Bedouins and the charity of the city dwellers among the city dwellers. He would not divide it equally among them but rather distributed it according to the number of people present and as he saw fit. There was no fixed measure in this regard.”

وَ فِي رِوَايَةِ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلزَّكَاةِ يَبْعَثُ بِهَا اَلرَّجُلُ إِلَى بَلَدٍ غَيْرِ بَلَدِهِ فَقَالَ «لاَ بَأْسَ يَبْعَثُ بِالثُّلُثِ أَوِ اَلرُّبُعِ ».

In a narration from Durust ibn Abi Mansur, it is reported that Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) said regarding Zakat: "A man may send a portion of his Zakat to a place other than his own. He said, 'There is no issue if he sends one-third or one-fourth of it.'"

وَ رَوَى عَنْهُ هِشَامُ بْنُ اَلْحَكَمِ رَحِمَهُ اَللَّهُ: فِي اَلرَّجُلِ يُعْطَى اَلزَّكَاةَ يَقْسِمُهَا أَ لَهُ أَنْ يُخْرِجَ اَلشَّيْءَ مِنْهَا مِنَ اَلْبَلْدَةِ اَلَّتِي هُوَ بِهَا إِلَى غَيْرِهَا قَالَ «لاَ بَأْسَ ».

Hisham ibn al-Hakam, may Allah (swt) have mercy on him, narrated from him (Imam Jafar ibn Muhammad Al-Sadiq (a.s)) regarding a man who is given Zakat to distribute: "Is it permissible for him to take a portion of it from the town where he resides to another?" Imam (a.s) replied: "There is no issue."

وَ سَأَلَ عَلِيُّ بْنُ جَعْفَرٍ أَخَاهُ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يُعْطِي زَكَاتَهُ عَنِ اَلدَّرَاهِمِ دَنَانِيرَ وَ عَنِ اَلدَّنَانِيرِ دَرَاهِمَ بِالْقِيمَةِ أَ يَحِلُّ ذَلِكَ قَالَ «لاَ بَأْسَ بِهِ».

Ali ibn Ja'far asked his brother Imam Musa ibn Jafar Al-Kadhim (a.s) about a man who gives his Zakat for dirhams in the form of dinars, and for dinars in the form of dirhams, based on their value. Imam (a.s) replied: "There is no issue with that."

وَ كَتَبَ مُحَمَّدُ بْنُ خَالِدٍ اَلْبَرْقِيُّ إِلَى أَبِي جَعْفَرٍ اَلثَّانِي عَلَيْهِ اَلسَّلاَمُ: هَلْ يَجُوزُ أَنْ يُخْرَجَ عَمَّا يَجِبُ فِي اَلْحَرْثِ مِنَ اَلْحِنْطَةِ وَ اَلشَّعِيرِ وَ مَا يَجِبُ عَلَى اَلذَّهَبِ دَرَاهِمُ بِقِيمَةِ مَا يَسْوَى أَمْ لاَ يَجُوزُ إِلاَّ أَنْ يُخْرَجَ مِنْ كُلِّ شَيْءٍ مِمَّا فِيهِ فَأَجَابَ عَلَيْهِ اَلسَّلاَمُ «أَيُّمَا تَيَسَّرَ يُخْرَجُ».

Muhammad ibn Khalid al-Barqi wrote to Abu Ja'far al-Thani, Imam Muhammad al-Jawad (a.s) asking: "Is it permissible to pay the Zakat due on crops such as wheat and barley, or on gold, in dirhams equal to their value, or is it obligatory to pay the Zakat in kind from each category?" Imam (a.s) replied: "Whichever is easier may be given."

وَ سَأَلَ عُمَرُ بْنُ يَزِيدَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ فَرَّ بِمَالِهِ مِنَ اَلزَّكَاةِ فَاشْتَرَى بِهِ أَرْضاً أَوْ دَاراً أَ عَلَيْهِ فِيهِ شَيْءٌ فَقَالَ «لاَ وَ لَوْ جَعَلَهُ حُلِيّاً أَوْ نُقَراً فَلاَ شَيْءَ عَلَيْهِ وَ مَا مَنَعَ نَفْسَهُ مِنْ فَضْلِهِ فَهُوَ أَكْثَرُ مِمَّا مَنَعَ مِنْ حَقِّ اَللَّهِ اَلَّذِي يَكُونُ فِيهِ.

Umar ibn Yazid asked Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) about a man who evaded paying Zakat on his wealth by purchasing land or a house with it. He asked: "Is anything still due on it?" The Imam (a.s) replied: "No, even if he turned it into jewellery or silver nuggets, nothing is due on it. However, by withholding what he owed to Allah (swt), he deprived himself of a greater blessing than what he withheld from Allah’s (swt) right."

وَ رَوَى زُرَارَةُ وَ مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «أَيُّمَا رَجُلٍ كَانَ لَهُ مَالٌ وَ حَالَ عَلَيْهِ اَلْحَوْلُ فَإِنَّهُ يُزَكِّيهِ» قِيلَ لَهُ فَإِنْ وَهَبَهُ قَبْلَ حَوْلِهِ بِشَهْرٍ أَوْ بِيَوْمٍ قَالَ «لَيْسَ عَلَيْهِ شَيْءٌ إِذاً» وَ رَوَى زُرَارَةُ عَنْهُ أَنَّهُ قَالَ «إِنَّمَا هَذَا بِمَنْزِلَةِ رَجُلٍ أَفْطَرَ فِي شَهْرِ رَمَضَانَ يَوْماً فِي إِقَامَتِهِ ثُمَّ يَخْرُجُ فِي آخِرِ اَلنَّهَارِ فِي سَفَرٍ وَ أَرَادَ بِسَفَرِهِ ذَلِكَ إِبْطَالَ اَلْكَفَّارَةِ اَلَّتِي وَجَبَتْ عَلَيْهِ».

Zurara and Muhammad ibn Muslim narrated from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: "Any man who possesses wealth, and a year passes over it, must pay Zakat on it." He was asked: "What if he gifts it away a month or a day before the year completes?" Imam (a.s) replied: "Then there is nothing obligatory upon him." Zurara also narrated from him that he said: "This is similar to a man who breaks his fast on a day in Month of Ramadan while residing at home, then sets out on a journey later that day with the intention of nullifying the expiation that had become obligatory upon him."

وَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي اَلتِّسْعَةِ اَلْأَصْنَافِ «إِذَا حَوَّلْتَهَا فِي اَلسَّنَةِ فَلَيْسَ عَلَيْكَ فِيهَا شَيْءٌ.

Abu Ja’far Imam Muhammad ibn Ali Al-Baqir (a.s) said regarding the nine categories (liable for Zakat): "If they are converted (to another form) within the year, then nothing is due on them."

وَ سُئِلَ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ: عَنِ اَلرَّجُلِ لَهُ دَارٌ وَ خَادِمٌ وَ عَبْدٌ أَ يَقْبَلُ اَلزَّكَاةَ قَالاَ «نَعَمْ إِنَّ اَلدَّارَ وَ اَلْخَادِمَ لَيْسَا بِمَالٍ ».

Abu Ja'far (Imam Muhammad ibn Ali Al-Baqir) and Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) were asked about a man who owns a house, a servant, and a slave. "Can he accept Zakat?" They (a.s) replied: "Yes, because the house and the servant are not considered wealth."

وَ قَدْ تَحِلُّ اَلزَّكَاةُ لِصَاحِبِ اَلسَّبْعِمِائَةٍ وَ تَحْرُمُ عَلَى صَاحِبِ اَلْخَمْسِينَ إِذَا كَانَ صَاحِبُ اَلسَّبْعِمِائَةٍ لَهُ عِيَالٌ كَثِيرٌ فَلَوْ قَسَمَهَا بَيْنَهُمْ لَمْ تَكْفِهِ فَلْيُعِفَّ عَنْهَا نَفْسَهُ وَ لْيَأْخُذْهَا لِعِيَالِهِ وَ أَمَّا صَاحِبُ اَلْخَمْسِينَ فَإِنَّهُ تَحْرُمُ عَلَيْهِ إِذَا كَانَ وَحْدَهُ وَ هُوَ مُحْتَرِفٌ يَعْمَلُ بِهَا وَ هُوَ يُصِيبُ فِيهَا مَا يَكْفِيهِ إِنْ شَاءَ اَللَّهُ تَعَالَى».

It is permissible for a man who owns seven hundred (dirhams or similar) to accept Zakat, while it is prohibited for a man who owns fifty. This is because the one with seven hundred may have many dependents, and if he divides his wealth among them, it will not suffice. In such a case, he should abstain from taking it for himself but may take it for his dependents. As for the one with fifty, it is prohibited for him to accept Zakat if he is alone and works in a profession through which he earns enough to suffice himself, by Allah’s (swt) will.

ولا يجوز أن يعطى شارب الخمر من الزكاة شيئا.

It is not permissible to give Zakat to one who consumes alcohol.

وَ رَوَى سَمَاعَةُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلزَّكَاةِ هَلْ تَصْلُحُ لِصَاحِبِ اَلدَّارِ وَ اَلْخَادِمِ فَقَالَ «نَعَمْ إِلاَّ أَنْ تَكُونَ دَارُهُ دَارَ غَلَّةٍ فَيَدْخُلُ لَهُ مِنْ غَلَّتِهَا، مَا يَكْفِيهِ لِنَفْسِهِ وَ عِيَالِهِ فَإِنْ لَمْ تَكُنِ اَلْغَلَّةُ تَكْفِيهِ لِنَفْسِهِ وَ عِيَالِهِ فِي طَعَامِهِمْ وَ كِسْوَتِهِمْ وَ حَاجَتِهِمْ فِي غَيْرِ إِسْرَافٍ فَقَدْ حَلَّتْ لَهُ اَلزَّكَاةُ وَ إِنْ كَانَتْ غَلَّتُهَا تَكْفِيهِمْ فَلاَ».

Sama'ah narrated from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: I asked him about Zakat: "Is it permissible for a man who owns a house and a servant to accept Zakat?" Imam (a.s) replied: "Yes, unless his house is a source of income (dar ghallah) from which he receives enough income to suffice himself and his dependents. If the income from it does not suffice for their food, clothing, and needs without extravagance, then it is permissible for him to accept Zakat. However, if its income suffices them, then it is not permissible."

وَ سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يَكُونُ لَهُ ثَمَانُمِائَةِ دِرْهَمٍ وَ هُوَ رَجُلٌ خَفَّافٌ وَ لَهُ عِيَالٌ كَثِيرٌ أَ لَهُ أَنْ يَأْخُذَ مِنَ اَلزَّكَاةِ فَقَالَ «يَا أَبَا مُحَمَّدٍ أَ يَرْبَحُ فِي دَرَاهِمِهِ مَا يَقُوتُ بِهِ عِيَالَهُ وَ يَفْضُلُ» قَالَ نَعَمْ قَالَ «كَمْ يَفْضُلُ» قَالَ لاَ أَدْرِي قَالَ «إِنْ كَانَ يَفْضُلُ عَنِ اَلْقُوتِ مِقْدَارُ نِصْفِ اَلْقُوتِ فَلاَ يَأْخُذِ اَلزَّكَاةَ وَ إِنْ كَانَ أَقَلَّ مِنْ نِصْفِ اَلْقُوتِ أَخَذَ اَلزَّكَاةَ» قَالَ قُلْتُ فَعَلَيْهِ فِي مَالِهِ زَكَاةٌ تَلْزَمُهُ قَالَ «بَلَى» قَالَ قُلْتُ كَيْفَ يَصْنَعُ قَالَ «يُوَسِّعُ بِهَا عَلَى عِيَالِهِ فِي طَعَامِهِمْ وَ كِسْوَتِهِمْ وَ يُبْقِي مِنْهَا شَيْئاً يُنَاوِلُهُ غَيْرَهُمْ وَ مَا أَخَذَ مِنَ اَلزَّكَاةِ فَضَّهُ عَلَى عِيَالِهِ حَتَّى يُلْحِقَهُمْ بِالنَّاسِ.

Abu Basir asked Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) about a man who possesses eight hundred dirhams, works as a cobbler, and has many dependents: "Is he allowed to take Zakat?" The Imam (a.s) replied: "O Abu Muhammad, does he profit from his dirhams enough to sustain his dependents and still have a surplus?" Abu Basir said: "Yes." The Imam asked: "How much surplus does he have?" Abu Basir replied: "I do not know." The Imam (a.s) said: "If the surplus is equivalent to half of their sustenance, then he should not take Zakat. But if it is less than half, then he may take Zakat." Abu Basir then asked: "Does he have to pay Zakat on his wealth?" The Imam (a.s) replied: "Yes." Abu Basir asked: "What should he do?" The Imam (a.s) said: "He should use it to provide more generously for his dependents in their food and clothing and keep a portion to give to others. Whatever he takes from Zakat, he should use to improve the condition of his dependents until they reach a standard comparable to others."

ويجوز للرجل أن يعطي الرجل الواحد من زكاته حتى يغنيه، ويجوز أن يعطيه حتى يبلغ مائة ألف ويفضل الذي لا يسأل على الذي يسأل.

It is permissible for a person to give all of their Zakat to one individual to make them self-sufficient, even if the amount reaches one hundred thousand. However, the one who does not ask is preferred over the one who does.

وَ قَالَ عَبْدُ اَللَّهِ بْنُ عَجْلاَنَ اَلسَّكُونِيُّ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: إِنِّي رُبَّمَا قَسَمْتُ اَلشَّيْءَ بَيْنَ أَصْحَابِي أَصِلُهُمْ بِهِ فَكَيْفَ أُعْطِيهِمْ فَقَالَ «أَعْطِهِمْ عَلَى اَلْهِجْرَةِ فِي اَلدِّينِ وَ اَلْفِقْهِ وَ اَلْعَقْلِ».

Abdullah ibn Ajlan al-Sakuni said to Abu Ja'far (Imam Muhammad ibn Ali Al-Baqir (a.s)): "Sometimes I distribute something among my companions to help them. How should I give it to them?" The Imam (a.s) replied: "Give it to them based on their commitment to the faith, understanding of religion, and intellect."

[زكاة الغلات] وليس على الحنطة والشعير شئ حتى يبلغ أوساق، والوسق ستون صاعا والصاع أربعة أمداد، والمد وزن مائتين واثنين وتسعين درهما ونصف، فإذا بلغ ذلك وحصل بعد خراج السلطان ومؤونة القرية أخرج منه العشر إن كان سقي بماء المطر أو كان سيحا، وإن سقي بالدلاء والغرب ففيه نصف العشر، وفي التمر والزبيب مثل ما في الحنطة والشعير، فان بقي من الحنطة والشعير بعد ذلك ما بقي فليس عليه شئ حتى يباع ويحول على ثمنه الحول.

Zakat on Crops: No Zakat is due on wheat or barley until the amount reaches a threshold of awsuq, where one wasq equals sixty sa‘a, and one sa‘a equals four mudd. A mudd weighs two hundred and ninety-two and a half dirhams. When this amount is reached and remains after deducting the tax imposed by the ruler and the expenses of the village, the following applies: • One-tenth (10%) is due if it was irrigated by rainwater or natural streams. • One-twentieth (5%) is due if it was irrigated using buckets or water-drawing mechanisms. The same rules apply to dates and raisins as to wheat and barley. If there is any remaining wheat or barley after paying the Zakat, nothing further is due on it until it is sold and a year passes on its sale proceeds.

وَ سَأَلَ مُحَمَّدُ بْنُ مُسْلِمٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلصَّرُورَةِ أَ يَحُجُّ مِنَ اَلزَّكَاةِ قَالَ «نَعَمْ».

Muhammad ibn Muslim asked Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) about a person who has never performed Hajj (ṣarūrah): "Can they perform Hajj using Zakat funds?" The Imam (a.s) replied: "Yes."

وَ قَالَ عَلِيُّ بْنُ يَقْطِينٍ لِأَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ: يَكُونُ عِنْدِيَ اَلْمَالُ مِنَ اَلزَّكَاةِ فَأُحِجُّ بِهِ مَوَالِيَّ وَ أَقَارِبِي قَالَ «نَعَمْ لاَ بَأْسَ.

Ali ibn Yaqtin said to Abu al-Hasan al-Awwal (Imam Musa ibn Jafar Al-Kadhim (a.s)): "I have Zakat funds in my possession. Can I use them to send my dependents and relatives to perform Hajj?" The Imam (a.s) replied: "Yes, there is no issue."

وَ رَوَى عَبْدُ اَللَّهِ بْنُ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلَهُ رَجُلٌ وَ أَنَا حَاضِرٌ عَنْ مَالِ اَلْمَمْلُوكِ أَ عَلَيْهِ زَكَاةٌ فَقَالَ «لاَ وَ لَوْ كَانَ لَهُ أَلْفُ أَلْفِ دِرْهَمٍ وَ لَوِ اِحْتَاجَ لَمْ يَكُنْ لَهُ مِنَ اَلزَّكَاةِ شَيْءٌ ».

Abdullah ibn Sinan narrated from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: A man asked him in my presence about the wealth of a slave: "Is Zakat obligatory on it?" The Imam (a.s) replied: "No, even if he possesses a million dirhams. Moreover, if he were in need, he would not be entitled to receive anything from Zakat."

وَ فِي خَبَرٍ آخَرَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: قُلْتُ لَهُ مَمْلُوكٌ فِي يَدِهِ مَالٌ أَ عَلَيْهِ زَكَاةٌ قَالَ «لاَ» قَالَ قُلْتُ فَعَلَى سَيِّدِهِ فَقَالَ «لاَ لِأَنَّهُ لَمْ يَصِلْ إِلَى اَلسَّيِّدِ وَ لَيْسَ هُوَ لِلْمَمْلُوكِ.

In another report from Abdullah ibn Sinan, he said: I asked him (Imam Jafar ibn Muhammad Al-Sadiq (a.s)) "A slave has wealth in his possession. Is Zakat obligatory on it?" The Imam (a.s) replied: "No." I then asked: "Is it obligatory on his master?" Imam (a.s) replied: "No, because it has not reached the master, and it does not belong to the slave."

وَ فِي رِوَايَةِ وَهْبِ بْنِ وَهْبٍ اَلْقُرَشِيِّ عَنْ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لَيْسَ فِي مَالِ اَلْمُكَاتَبِ زَكَاةٌ ».

In a narration from Wahb ibn Wahb al-Qurashi, from Imam Jafar ibn Muhammad Al-Sadiq (a.s) from his forefathers, from Imam Ali ibn Abi Talib (a.s) who said: "There is no Zakat on the wealth of a mukatib (a slave under a contract for emancipation)."

وَ رَوَى أَبُو خَدِيجَةَ سَالِمُ بْنُ مُكْرَمٍ اَلْجَمَّالُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «أَعْطُوا اَلزَّكَاةَ مَنْ أَرَادَهَا مِنْ بَنِي هَاشِمٍ فَإِنَّهَا تَحِلُّ لَهُمْ وَ إِنَّمَا تَحْرُمُ عَلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ عَلَى اَلْإِمَامِ اَلَّذِي بَعْدَهُ وَ عَلَى اَلْأَئِمَّةِ عَلَيْهِمُ اَلسَّلاَمُ ».

Abu Khadijah Salim ibn Mukrim al-Jammal narrated from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: "Give Zakat to those from Banu Hashim who seek it, for it is permissible for them. It is prohibited only for the Prophet, peace and blessings be upon him and his family, for the Imam who succeeds him, and for the Imams, peace be upon them."

وَ رَوَى اَلْقَاسِمُ بْنُ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِنَّ صَدَقَاتِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ صَدَقَاتِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ تَحِلُّ لِبَنِي هَاشِمٍ ».

Al-Qasim ibn Sulayman narrated from Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: "The charities of the Messenger of Allah (swt), peace and blessings be upon him and his family, and the charities of Imam Ali ibn Abi Talib (a.s) are permissible for Banu Hashim."

وَ رَوَى اَلْحَلَبِيُّ عَنْهُ عَلَيْهِ اَلسَّلاَمُ: «أَنَّ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ جَعَلَتْ صَدَقَاتِهَا لِبَنِي هَاشِمٍ وَ بَنِي اَلْمُطَّلِبِ ».

Al-Halabi narrated from him (Imam Jafar ibn Muhammad Al-Sadiq (a.s)): "Fatimah (s.a), peace be upon her, allocated her charities for Banu Hashim and Banu al-Muttalib."

وَ رَوَى مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ: بَعَثْتُ إِلَى اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ بِدَنَانِيرَ مِنْ قِبَلِ بَعْضِ أَهْلِي وَ كَتَبْتُ إِلَيْهِ أُخْبِرُهُ أَنَّ فِيهَا زَكَاةً خَمْسَةٌ وَ سَبْعُونَ وَ اَلْبَاقِيَ صِلَةٌ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ بِخَطِّهِ «قَبَضْتُ» وَ بَعَثْتُ إِلَيْهِ بِدَنَانِيرَ لِي وَ لِغَيْرِي وَ كَتَبْتُ إِلَيْهِ أَنَّهَا مِنْ فِطْرَةِ اَلْعِيَالِ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ بِخَطِّهِ «قَبَضْتُ.

Muhammad ibn Isma'il ibn Bazi’ narrated: I sent some dinars to al-Ridha (Imam Ali ibn Musa al-Ridha (a.s)) on behalf of some of my family members. I wrote to him informing him that seventy-five of them were Zakat, and the remainder was a gift. Imam (a.s) wrote back in his handwriting: "I have received them."

وصدقة غير بني هاشم لا تحل لبني هاشم إلا في وجهين إذا كانوا عطاشا فأصابوا ماء فشربوا، وصدقة بعضهم على بعض. أما قبض الامام لما قبضه فليس لنفسه وإنما قبضه لغيره من أهل الحاجة والمسكنة وهو مستغن عن أموال الناس بكفاية الله إياه، متى ناداه لباه، ومتى سأله أعطاه، ومتى ناجاه أجابه.

The charity of non-Banu Hashim is not permissible for Banu Hashim except in two cases: 1. If they are thirsty and find water, they may drink it. 2. Charity given by one of them to another. As for what the Imam accepts, he does not take it for himself but rather for others among those in need and poverty. He is not dependent on people's wealth, as Allah (swt) suffices him. Whenever he calls upon Allah (swt), He responds to him; whenever he asks, Allah (swt) grants him; and whenever he supplicates, Allah (swt) answers him.