قال الشيخ رحمه الله:) ولا زكاة في مال حتى يحول عليه الحول وهو على كمال حد ما تجب فيه الزكاة(
The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “There is no zakat on any wealth until a year passes over it while it is at the complete limit upon which zakat becomes obligatory.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ وَرِثَ مَالاً وَ اَلرَّجُلُ غَائِبٌ هَلْ عَلَيْهِ زَكَاةٌ قَالَ» لاَ حَتَّى يَقْدَمَ« قُلْتُ أَ يُزَكِّيهِ حِينَ يَقْدَمُ قَالَ» لاَ حَتَّى يَحُولَ عَلَيْهِ اَلْحَوْلُ«.
Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from Ismail ibn Marrar, from Yunus, from Ishaq ibn Ammar, from Abu Ibrahim (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘a man who inherited wealth while the man was absent, Is there zakat upon him?’ Imam (a.s) said: “No, until he arrives.” I (narrator) asked: “Does he pay zakat on it when he arrives?” Imam (a.s) said: “No, not until a year passes over it.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: »اَلزَّكَاةُ عَلَى اَلْمَالِ اَلصَّامِتِ اَلَّذِي يَحُولُ عَلَيْهِ اَلْحَوْلُ وَ لَمْ يُحَرِّكْهُ«.
Al-Husayn ibn Said, from Muhammad ibn Abi Umayr, from Jamil ibn Darraj, from Zurarah, from Abu Ja’far (a.s), peace be upon him, that he said: Imam (a.s) said: “Zakat is upon silent wealth (al-mal al-samit) over which a year passes and which he has not moved.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدٍ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُفِيدُ اَلْمَالَ قَالَ» فَلاَ يُزَكِّيهِ حَتَّى يَحُولَ عَلَيْهِ اَلْحَوْلُ«.
Muhammad ibn Yaqub, from Muhammad ibn Ismail, from al-Fadl ibn Shadhan, from Safwan ibn Yahya, from Abdullah ibn Muskan, from Muhammad al-Halabi, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who acquires wealth.’ Imam (a.s) said: “Then he does not pay zakat on it until a year passes over it.”
وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ كَانَ عِنْدَهُ مِائَتَا دِرْهَمٍ غَيْرَ دِرْهَمٍ أَحَدَ عَشَرَ شَهْراً ثُمَّ أَصَابَ دِرْهَماً بَعْدَ ذَلِكَ فِي اَلشَّهْرِ اَلثَّانِيَ عَشَرَ فَكَمَلَتْ عِنْدَهُ مِائَتَا دِرْهَمٍ أَ عَلَيْهِ زَكَاتُهَا قَالَ» لاَ حَتَّى يَحُولَ عَلَيْهِ اَلْحَوْلُ وَ هِيَ مِائَتَا دِرْهَمٍ فَإِنْ كَانَتْ مِائَةً وَ خَمْسِينَ دِرْهَماً فَأَصَابَ خَمْسِينَ بَعْدَ أَنْ يَمْضِيَ شَهْرٌ فَلاَ زَكَاةَ عَلَيْهِ حَتَّى يَحُولَ عَلَى اَلْمِائَتَيْنِ اَلْحَوْلُ« قُلْتُ لَهُ فَإِنْ كَانَتْ عِنْدَهُ مِائَتَا دِرْهَمٍ غَيْرَ دِرْهَمٍ فَمَضَى عَلَيْهَا أَيَّامٌ قَبْلَ أَنْ يَنْقَضِيَ اَلشَّهْرُ ثُمَّ أَصَابَ دِرْهَماً فَأَتَى عَلَى اَلدَّرَاهِمِ مَعَ اَلدِّرْهَمِ حَوْلٌ أَ عَلَيْهِ زَكَاةٌ فَقَالَ» نَعَمْ فَإِنْ لَمْ يَمْضِ عَلَيْهَا جَمِيعاً اَلْحَوْلُ فَلاَ شَيْءَ عَلَيْهِ فِيهَا« قَالَ قَالَ زُرَارَةُ وَ مُحَمَّدُ بْنُ مُسْلِمٍ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ» أَيُّمَا رَجُلٍ كَانَ لَهُ مَالٌ وَ حَالَ عَلَيْهِ اَلْحَوْلُ فَإِنَّهُ يُزَكِّيهِ« قُلْتُ لَهُ فَإِنْ وَهَبَهُ قَبْلَ حَلِّهِ بِشَهْرٍ أَوْ بِيَوْمَيْنِ قَالَ» لَيْسَ عَلَيْهِ شَيْ ءٌأَبَداً« قَالَ وَ قَالَ زُرَارَةُ عَنْهُ إِنَّهُ قَالَ» إِنَّمَا هَذَا بِمَنْزِلَةِ رَجُلٍ أَفْطَرَ فِي شَهْرِ رَمَضَانَ يَوْماً فِي إِقَامَتِهِ ثُمَّ يَخْرُجُ فِي آخِرِ اَلنَّهَارِ فِي سَفَرٍ فَأَرَادَ بِسَفَرِهِ ذَلِكَ إِبْطَالَ اَلْكَفَّارَةِ اَلَّتِي وَجَبَتْ عَلَيْهِ« وَ قَالَ» إِنَّهُ حِينَ رَأَى اَلْهِلاَلَ اَلثَّانِيَ عَشَرَ وَجَبَتْ عَلَيْهِ اَلزَّكَاةُ وَ لَكِنَّهُ لَوْ كَانَ وَهَبَهَا قَبْلَ ذَلِكَ لَجَازَ وَ لَمْ يَكُنْ عَلَيْهِ شَيْءٌ بِمَنْزِلَةِ مَنْ خَرَجَ ثُمَّ أَفْطَرَ إِنَّمَا لاَ يَمْنَعُ مَا حَالَ عَلَيْهِ فَأَمَّا مَا لَمْ يَحُلْ عَلَيْهِ فَلَهُ مَنْعُهُ وَ لاَ يَحِلُّ لَهُ مَنْعُ مَالِ غَيْرِهِ فِيمَا قَدْ حَلَّ عَلَيْهِ« قَالَ زُرَارَةُ فَقُلْتُ لَهُ رَجُلٌ كَانَتْ لَهُ مِائَتَا دِرْهَمٍ فَوَهَبَهَا لِبَعْضِ إِخْوَانِهِ أَوْ وُلْدِهِ أَوْ أَهْلِهِ فِرَاراً بِهَا مِنَ اَلزَّكَاةِ فَعَلَ ذَلِكَ قَبْلَ حَلِّهَا بِشَهْرٍ فَقَالَ» إِذَا دَخَلَ اَلشَّهْرُ اَلثَّانِيَ عَشَرَ فَقَدْ حَالَ عَلَيْهِ اَلْحَوْلُ وَ وَجَبَتْ عَلَيْهِ فِيهَا اَلزَّكَاةُ« فَقُلْتُ لَهُ فَإِنْ أَحْدَثَ فِيهَا قَبْلَ اَلْحَوْلِ قَالَ» جَازَ ذَلِكَ لَهُ« قُلْتُ إِنَّهُ فَرَّ بِهَا عَنِ اَلزَّكَاةِ قَالَ» مَا أَدْخَلَ عَلَى نَفْسِهِ أَعْظَمُ مِمَّا مَنَعَ مِنْ زَكَاتِهَا« فَقُلْتُ لَهُ إِنَّهُ يَقْدِرُ عَلَيْهَا قَالَ فَقَالَ» وَ مَا عَلَيَّ إِنَّهُ يَقْدِرُ عَلَيْهَا وَ قَدْ خَرَجَتْ مِنْ مِلْكِهِ« قُلْتُ فَإِنَّهُ دَفَعَهَا إِلَيْهِ عَلَى شَرْطٍ فَقَالَ» إِنَّهُ إِذَا سَمَّاهَا هِبَةً جَازَتِ اَلْهِبَةُ وَ سَقَطَ اَلشَّرْطُ وَ ضَمِنَ اَلزَّكَاةَ« قُلْتُ لَهُ وَ كَيْفَ يَسْقُطُ اَلشَّرْطُ وَ تَمْضِي اَلْهِبَةُ وَيَضْمَنُ اَلزَّكَاةَ فَقَالَ» هَذَا شَرْطٌ فَاسِدٌ وَ اَلْهِبَةُ اَلْمَضْمُونَةُ مَاضِيَةٌ وَ اَلزَّكَاةُ لَهُ لاَزِمَةٌ عُقُوبَةً لَهُ« ثُمَّ قَالَ» إِنَّمَا ذَلِكَ لَهُ إِذَا اِشْتَرَى بِهَا دَاراً أَوْ أَرْضاً أَوْ ضِيَاعاً« ثُمَّ قَالَ زُرَارَةُ قُلْتُ لَهُ إِنَّ أَبَاكَ قَالَ لِي» مَنْ فَرَّ بِهَا مِنَ اَلزَّكَاةِ فَعَلَيْهِ أَنْ يُؤَدِّيَهَا« فَقَالَ» صَدَقَ أَبِي عَلَيْهِ اَلسَّلاَمُ عَلَيْهِ أَنْ يُؤَدِّيَهَا مَا أُوجِبَ عَلَيْهِ وَ مَا لَمْ يَجِبْ عَلَيْهِ فَلاَ شَيْءَ عَلَيْهِ فِيهِ« ثُمَّ قَالَ» أَ رَأَيْتَ لَوْ أَنَّ رَجُلاً أُغْمِيَ عَلَيْهِ يَوْماً ثُمَّ مَاتَ فَذَهَبَتْ صَلاَتُهُ أَ كَانَ عَلَيْهِ وَ قَدْ مَاتَ أَنْ يُؤَدِّيَهَا« قُلْتُ لاَ إِلاَّ أَنْ يَكُونَ قَدْ أَفَاقَ مِنْ يَوْمِهِ ثُمَّ قَالَ» لَوْ أَنَّ رَجُلاً مَرِضَ فِي شَهْرِ رَمَضَانَ ثُمَّ مَاتَ فِيهِ أَ كَانَ يُصَامُ عَنْهُ« قُلْتُ لاَ قَالَ» فَكَذَلِكَ اَلرَّجُلُ لاَ يُؤَدِّي عَنْ مَالِهِ إِلاَّ مَا حَالَ عَلَيْهِ اَلْحَوْلُ«.
And from him, from Ali ibn Ibrahim, from his father, from Hammad ibn Isa, from Hariz, from Zurarah, who said: I (narrator) said to Abu Ja’far (a.s), peace be upon him: “A man had two hundred dirhams minus one dirham with him for eleven months, then after that, in the twelfth month, he acquired one dirham, so that two hundred dirhams became complete with him; ‘Is their zakat upon him?’” Imam (a.s) said: “No, not until a year passes over it while it is two hundred dirhams. So if it was one hundred and fifty dirhams, then he acquired fifty after one month had passed, then there is no zakat upon him until a year passes over the two hundred.” I (narrator) said to Imam (a.s): “Then if he had two hundred dirhams minus one dirham with him, and some days passed over them before the month ended, then he acquired one dirham, and a year came over the dirhams together with the dirham, is there zakat upon him?” Imam (a.s) said: “Yes. But if a full year has not passed over all of them together, then there is nothing upon him in them.” He (narrator) said that Zurarah and Muhammad ibn Muslim said: Abu Abdillah (a.s), peace be upon him, said: “Any man who has wealth and a year passes over it, then he pays zakat on it.” I said to Imam (a.s): “Then if he gives it away as a gift one month or two days before its due time.” Imam (a.s) said: “There is never anything upon him.” He (narrator) said that Zurarah said from Imam (a.s) that he said: Imam (a.s) said: “This is only like a man who broke his fast in the month of Ramadan for one day while he was in his residence, then he goes out at the end of the day on a journey, intending by that journey to invalidate the expiation that had become obligatory upon him.” And Imam (a.s) said: “When he saw the twelfth crescent, zakat became obligatory upon him. But if he had given it away as a gift before that, it would have been permissible, and there would have been nothing upon him, like one who goes out and then breaks his fast. He only cannot prevent what a year has passed over. As for what a year has not passed over, he may prevent it, and it is not lawful for him to prevent the wealth of another in what has already become due upon it.” Zurarah said: “So I said to Imam (a.s): ‘A man had two hundred dirhams, so he gave them as a gift to some of his brothers, or his children, or his family, fleeing thereby from zakat, and he did that one month before it became due.’” Imam (a.s) said: “When the twelfth month enters, then a year has passed over it, and zakat has become obligatory upon him in it.” So I (Zurarah) said to Imam (a.s): “Then if he does something with it before the year?” Imam (a.s) said: “That is permissible for him.” I (Zurarah) asked: “He fled thereby from zakat.” Imam (a.s) said: “What he has brought upon himself is greater than what he prevented from its zakat.” So I (Zurarah) said to Imam (a.s): “He is able to get it back.” Imam (a.s) said: “And what is it upon me that he is able to get it back, when it has gone out of his ownership?” I said: “Then he gave it to him upon a condition.” Imam (a.s) said: “When he names it a gift, the gift is valid, the condition falls away, and he is liable for the zakat.” I said to Imam (a.s): “And how does the condition fall away, the gift take effect, and he become liable for the zakat?” Imam (a.s) said: “This is an invalid condition, and the guaranteed gift is effective, and the zakat is binding upon him as a punishment for him.” Then Imam (a.s) said: “That is only for him when he buys with it a house, or land, or estates.” Then Zurarah said: “I said to Imam (a.s): “Your father said to me: ‘Whoever flees thereby from zakat, then he must pay it.’” Imam (a.s) said: “My father (a.s), peace be upon him, spoke the truth. He must pay what has been made obligatory upon him, and what has not become obligatory upon him, then there is nothing upon him in it.” Then Imam (a.s) said: “Have you considered, if a man were overcome by unconsciousness for a day and then died, so his prayer passed away, would it be upon him, while he has died, to perform it?” I (Zurarah) replied: “No, unless he had regained consciousness during his day.” Then Imam (a.s) said: “If a man became ill in the month of Ramadan and then died in it, would fasting be performed on his behalf?” I (Zurarah) replied: “No.” Imam (a.s) said: “So likewise, the man does not pay from his wealth except that over which a year has passed.”
قال الشيخ رحمه الله:) وكذلك لا زكاة على غلة حتى يبلغ حدها ما تجب فيه الزكاة بعد الخرص والجذاذ وخرج مؤونتها وخراج السلطان(.
The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Likewise, there is no zakat on produce until its amount reaches the limit upon which zakat becomes obligatory, after estimation (khars) and harvesting (jidhadh), and after its expenses and the tax of the ruler (kharaj al-sultan) have been deducted.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُمَا قَالاَ لَهُ هَذِهِ اَلْأَرْضُ اَلَّتِي نُزَارِعُ أَهْلَهَا مَا تَرَى فِيهَا فَقَالَ» كُلُّ أَرْضٍ دَفَعَهَا إِلَيْكَ سُلْطَانٌ فَمَا حَرَثْتَهُ فِيهَا فَعَلَيْكَ فِيمَا أَخْرَجَ اَللَّهُ مِنْهَا اَلَّذِي قَاطَعَكَ عَلَيْهِ وَ لَيْسَ عَلَى جَمِيعِ مَا أَخْرَجَ اَللَّهُ مِنْهَا اَلْعُشْرُ إِنَّمَا اَلْعُشْرُ عَلَيْكَ فِيمَا يَحْصُلُ فِي يَدِكَ بَعْدَ مُقَاسَمَتِهِ لَكَ«.
Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from Hammad, from Hariz, from Abu Basir and Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him: Both (Abu Basir and Muhammad ibn Muslim) said to Imam (a.s): “This land whose people we cultivate in partnership (sharecropping arrangement), what do you say concerning it?” Imam (a.s) said: “Every land that a ruler hands over to you, then whatever you cultivate from it, you are only liable for what Allah (swt) brings forth from it after fulfilling the share that he contracted with you upon. The tithe is not due upon everything that Allah (swt) brings forth from it. Rather, the tithe is only due upon what comes into your hand after his share has been taken from you.”
فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ بْنِ مُوسَى قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ لَهُ اَلضَّيْعَةُ فَيُؤَدِّي خَرَاجَهَا هَلْ عَلَيْهِ فِيهَا عُشْرٌ قَالَ» لاَ«
As for what al-Husayn ibn Said narrated from Muhammad ibn Abi Umayr, from Rifaah ibn Musa, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who has an estate and pays its land-tax (kharaj), Is there a tithe upon him in it?’ Imam (a.s) said: “No.”
سَعْدٌ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِي كَهْمَسٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» مَنْ أَخَذَ مِنْهُ اَلسُّلْطَانُ اَلْخَرَاجَ فَلاَ زَكَاةَ عَلَيْهِ«.
Sa’ad, from Abu Jafar, from al-Hasan ibn Ali ibn Faddal, from Abu Kahmas, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: “Whoever the ruler takes land-tax (kharaj) from, then there is no zakat upon him.”
وما يجري مجرى هذين الخبرين فمقصور على الارضين الخراجية لان الارضين على ضروب ثلاثة، أحدها: أن يسلم أهلها عليها طوعا فليس عليهم فيها اكثر من العشر ونصف العشر. وأرض قد انجلى عنها اهلها أو كانت مواتا فاحييت: فهي للامام خاصة فيقبلها من يشاء ويجب عليه أن يؤدي ما قبله الارض به ويخرج من حصته بعد ذلك الزكاة العشر ونصف العشر. وارض اخذت عنوة بالسيف: فهي أرض المسلمين يقبلها الامام لمن شاء فعلى المتقبل أن يؤدي ما قبله به ويخرج بعد ذلك من حصته الزكاة العشر أو نصف العشر، فيكون قوله عليه السلام لا زكاة على من أخذ السلطان الخراج منه يعني لا زكاة عليه لجميع ما اخرجته الارض، وإن كان يلزمه فيما يبقى في يده، وسنبين فيما بعد ذلك إن شاء الله تعالى. والذي يدل عليه ما ذكرناه من أقسام الارضين ما رواه:
And whatever is of the same kind as these two reports is restricted to the kharaji lands (al-aradin al-kharajiyyah), because lands are of three types. One of them is; ‘Land whose people embraced Islam upon it voluntarily’, so there is nothing upon them in it more than the tithe and half the tithe. And ‘land whose people have departed from it, or which was dead land and then was revived (mawat)’, It belongs specifically to the (divinely guided) Imam, so he leases it to whomever he wills, and it is obligatory upon him to pay what he accepted the land for, and after that he takes out from his share the zakat of the tithe and half the tithe. And ‘land that was taken by force with the sword (anwatan)’, it is the land of the Muslims. The (divinely guided) Imam leases it to whomever he wills, so upon the one who accepts it is to pay what he accepted it for, and after that he takes out from his share the zakat of the tithe or half the tithe. Thus the Imam (a.s) saying, peace be upon him, “There is no zakat upon one from whom the ruler has taken the land tax (kharaj),” means that there is no zakat upon him for all that the land has produced, though it is binding upon him regarding what remains in his hand. And we will clarify that after this, if Allah (swt), the Exalted, wills. And that which indicates what we have mentioned regarding the categories of lands is what he narrated (in the following hadith):
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالاَ: ذَكَرْنَا لَهُ اَلْكُوفَةَ وَ مَا وُضِعَ عَلَيْهَا مِنَ اَلْخَرَاجِ وَ مَا سَارَ فِيهَا أَهْلُ بَيْتِهِ فَقَالَ» مَنْ أَسْلَمَ طَوْعاً تُرِكَتْ أَرْضُهُ فِي يَدِهِ وَ أُخِذَ مِنْهُ اَلْعُشْرُ فِيمَا سَقَتِ اَلسَّمَاءُ وَاَلْأَنْهَارُ وَ نِصْفُ اَلْعُشْرِ فِيمَا كَانَ نَادِراً فِيمَا عَمَرُوهُ مِنْهَا وَ مَا لَمْ يَعْمُرُوهُ مِنْهَا أَخَذَهُ اَلْإِمَامُ فَقَبَّلَهُ مِمَّنْ يَعْمُرُهُ وَ كَانَ لِلْمُسْلِمِينَ وَ عَلَى اَلْمُتَقَبِّلِينَ فِي حِصَصِهِمُ اَلْعُشْرُ وَ نِصْفُ اَلْعُشْرِ وَ لَيْسَ فِي أَقَلَّ مِنْ خَمْسَةِ أَوْسَاقٍ شَيْءٌ مِنَ اَلزَّكَاةِ وَ مَا أُخِذَ بِالسَّيْفِ فَذَلِكَ إِلَى اَلْإِمَامِ يُقَبِّلُهُ بِالَّذِي يَرَاهُ كَمَا صَنَعَ رَسُولُ اَللَّهِ صَ بِخَيْبَرَ قَبَّلَ سَوَادَهَا وَبَيَاضَهَا يَعْنِي أَرْضَهَا وَ نَخْلَهَا وَ اَلنَّاسُ يَقُولُونَ لاَ تَصْلُحُ قَبَالَةُ اَلْأَرْضِ وَ اَلنَّخْلِ وَ قَدْ قَبَّلَ رَسُولُ اَللَّهِ خَيْبَرَ وَ عَلَى اَلْمُتَقَبِّلِينَ سِوَى قَبَالَةِ اَلْأَرْضِ اَلْعُشْرُ وَنِصْفُ اَلْعُشْرِ فِي حِصَصِهِمْ« وَقَالَ» إِنَّ أَهْلَ اَلطَّائِفِ أَسْلَمُوا وَجَعَلُوا عَلَيْهِمُ اَلْعُشْرَ وَنِصْفَ اَلْعُشْرِ وَإِنَّ أَهْلَ مَكَّةَ لَمَّا دَخَلَهَا رَسُولُ اَللَّهِ ص عَنْوَةً وَ كَانُوا أُسَرَاءَ فِي يَدِهِ فَأَعْتَقَهُمْ وَ قَالَ» اِذْهَبُوا فَأَنْتُمُ اَلطُّلَقَاءُ««.
Muhammad ibn Yaqub, from a number of our companions, from Ahmad ibn Muhammad ibn Isa, from Ali ibn Ahmad ibn Ashyam, from Safwan ibn Yahya and Ahmad ibn Muhammad ibn Abi Nasr, who both said: We (Safwan ibn Yahya and Ahmad ibn Muhammad) mentioned to Imam (a.s) about ‘Kufa and what had been imposed upon it of land-tax (kharaj), and what the people of his house (Ahlul Bayt (a.s)) had followed concerning it.’ Imam (a.s) said: “Whoever embraces Islam willingly, his land is left in his hand, and the tithe is taken from him in what the sky and the rivers water, and half of the tithe in what is scarce (nadir) in what they cultivate of it. And whatever they do not cultivate of it, the Imam takes it and leases it (qabalah) to whoever cultivates it, and it belongs to the Muslims. And upon those who accept the ‘lease’, in their shares, is the tithe and half of the tithe. And in less than five awsaq there is nothing of zakat. And whatever is taken by the sword, that is for the Imam; he leases it according to what he sees, just as the Messenger of Allah (swt), Allah’s (swt) blessings be upon him and his family, did with Khaybar. He (saws) leased its ‘black’ and its ‘white’ (sawad and bayad), -meaning its land and its palm-trees. And the people say: ‘The leasing of land and palm-trees is not valid’, while the Messenger of Allah (swt), Allah’s (swt) blessings be upon him, leased Khaybar. And upon those who accept the lease, besides the lease payment of the land, is the tithe and half of the tithe in their shares.” And Imam (a.s) said: “The people of Taif embraced Islam, and He (saws) placed upon them the tithe and half of the tithe. And the people of Mecca, when the Messenger of Allah (swt), Allah’s (swt) blessings be upon him and his family, entered it by force, and they were captives in his hand, The Prophet (saws) released them and said: ‘Go, for you are the freed ones.’”
فَأَمَّا مَا رَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ أَخَوَيْهِ عَنْ أَبِيهِمَا عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:» فِي زَكَاةِ اَلْأَرْضِ إِذَا قَبَّلَهَا اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ أَوِ اَلْإِمَامُ عَلَيْهِ اَلسَّلاَمُ بِالنِّصْفِ أَوِ اَلثُّلُثِ أَوِ اَلرُّبُعِ فَزَكَاتُهَا عَلَيْهِ وَلَيْسَ عَلَى اَلْمُتَقَبِّلِ زَكَاةٌ إِلاَّ أَنْ يَشْتَرِطَ صَاحِبُ اَلْأَرْضِ أَنَّ اَلزَّكَاةَ عَلَى اَلْمُتَقَبِّلِ فَإِنِ اِشْتَرَطَ فَإِنَّ اَلزَّكَاةَ عَلَيْهِمْ وَ لَيْسَ عَلَى أَهْلِ اَلْأَرْضِ اَلْيَوْمَ زَكَاةٌ إِلاَّ عَلَى مَنْ كَانَ فِي يَدِهِ شَيْءٌ مِمَّا أَقْطَعَهُ اَلرَّسُولُ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ«.
As for what Ali ibn al-Hasan ibn Faddal narrated from his two brothers, from their father, from Abdullah ibn Bukayr, from some of our companions, from one of the two Imams (a.s), peace be upon them, who said: Imam (a.s) said: “Regarding the zakat of land, when the Prophet (saws), Allah’s (swt) blessings be upon him and his family, or the Imam (a.s), peace be upon him, leases it (qabbalaha) for half, or a third, or a quarter, then its zakat is upon him, And there is no zakat upon the one who accepts the lease (al-mutaqabbil), unless the owner of the land stipulates that the zakat is upon the one who accepts the lease. If he (the one who leases) stipulates it, then the zakat is upon them. And there is no zakat upon the people of the land today, except upon one in whose hand there is something from what the Messenger (saws), Allah’s (swt) blessings be upon him and his family, granted as a land allotment.”
فليس هذا الخبر منافيا لما ذكرناه لان المراد بقوله وليس على المتقبل زكاة انه ليس عليه زكاة جميع ما خرج من الارض، وان كان يلزمه زكاة ما يحصل في يده بعد المقاسمة، والذي يدل على ما قلناه الخبر الذي قدمناه عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَأَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ فِي حَدِيثِهِ:» وَلَيْسَ عَلَى جَمِيعِ مَا أَخْرَجَ اَللَّهُ مِنْهَا اَلْعُشْرُ وَ إِنَّمَا اَلْعُشْرُ عَلَيْكَ فِيمَا يَحْصُلُ فِي يَدِكَ بَعْدَ مُقَاسَمَتِهِ لَكَ«. فكان هذا الخبر مفصلا والخبر الآخر مجملا، والحكم بالمفصل على المجمل أولى من الحكم بالمجمل على المفصل، فأما ما تضمن هذا الحديث من قوله عليه السلام: وليس على اهل الارضين اليوم زكاة فانه قد رخص اليوم لمن وجبت عليه الزكاة واخذ منه السلطان الجائر ان يحتسب به من الزكاة، وإن كان الافضل إخراجه ثانيا لان ذلك ظلم ظلم به والذي يدل على هذه الرخصة ما رواه:
This report is not contrary to what we have mentioned, because what is intended by his saying, “There is no zakat upon the one who accepts the land,” is that there is no zakat upon him for all that comes out of the land, though the zakat of what comes into his hand after apportionment (muqasamah) is binding upon him. That which indicates what we have said is the report which we presented earlier: From Muhammad ibn Muslim and Abu Basir, from Abu Ja‘far (a.s), peace be upon him, that he said in his hadith: “The tithe is not due upon all that Allah (swt) has brought forth from it. Rather, the tithe is only upon you regarding what comes into your hand after his apportioning it with you.” Thus this report was detailed (mufassal), while the other report was general (mujmal), and judging the general according to the detailed is more appropriate than judging the detailed according to the general. As for what this hadith contains from the Imam (a.s) saying, peace be upon him: “There is no zakat upon the people of the lands today,” then today a concession has been granted to one upon whom zakat has become obligatory and from whom the unjust ruler has taken it, that he may count it as part of the zakat. Although it is better to take it out a second time, because that was an injustice by which he was wronged. That which indicates this concession is what he narrated (in the following hadith):
سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:» إِنَّ أَصْحَابَ أَبِي أَتَوْهُ فَسَأَلُوهُ عَمَّا يَأْخُذُهُ اَلسُّلْطَانُ فَرَقَّ لَهُمْ وَ إِنَّهُ لَيَعْلَمُ أَنَّ اَلزَّكَاةَ لاَ تَحِلُّ إِلاَّ لِأَهْلِهَا فَأَمَرَهُمْ أَنْ يَحْتَسِبُوا بِهِ فَجَازَ ذَا وَ اَللَّهِ لَهُمْ فَقُلْتُ أَيْ أَبَهْ إِنَّهُمْ إِنْ سَمِعُوا ذَلِكَ لَمْ يُزَكِّ أَحَدٌ فَقَالَ» أَيْ بُنَيَّ حَقٌّ أَحَبَّ اَللَّهُ أَنْ يُظْهِرَهُ««.
Sa’ad ibn Abdullah, from Abu Jafar, from al-Husayn ibn Said, from Muhammad ibn Abi Umayr, from Abd al-Rahman ibn al-Hajjaj, from Sulayman ibn Khalid, who said: I heard Abu Abdillah (a.s), recalling: “The companions of my father (Imam al-Baqir (a.s)) came to him and asked him about ‘what the ruler takes’, so he felt compassion for them, while he certainly knew that zakat is not lawful except for its people. So he (Imam al-Baqir (a.s)) commanded them to count it as such, and by Allah (swt), that was valid for them.” So I (Imam al-Sadiq (a.s)) asked: “O my father, if they hear that, no one will pay zakat.” So Imam al-Baqir (a.s) said: “O son, it’s a truth that Allah (swt) loved to make manifest.”
وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ وَ عَلِيِّ بْنِ اَلْحَسَنِ اَلطَّوِيلِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ اَلْقَاسِمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلزَّكَاةِ فَقَالَ» مَا أَخَذَهُ مِنْكُمْ بَنُو أُ مَيَّةَ فَاحْتَسِبُوا بِهِ وَ لاَ تُعْطُوهُمْ شَيْئاً مَا اِسْتَطَعْتُمْ فَإِنَّ اَلْمَالَ لاَ يَبْقَى عَلَى هَذَا أَنْ يُزَكِّيَهُ مَرَّتَيْنِ«.
And from him, from Ahmad ibn Muhammad, from Abd al-Rahman ibn Abi Najran and Ali ibn al-Hasan al-Tawil, from Safwan ibn Yahya, from Is ibn al-Qasim, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “Regarding zakat, whatever Banu Umayyah have taken from you, count it as such (zakat). And do not give them anything as much as you are able, for wealth cannot remain such that it is paid as zakat twice.”
وَ عَنْهُ عَنْ أَبِي جَعْفَرٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ وَ اِبْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ صَدَقَةِ اَلْمَالِ يَأْخُذُهَا اَلسُّلْطَانُ فَقَالَ» لاَ آمُرُكَ أَنْ تُعِيدَ«.
And from him, from Abu Jafar, from Ibn Abi Umayr and Ibn Abi Nasr, from Hammad ibn Uthman, from Ubaydullah ibn Ali al-Halabi, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘the charity of wealth that the ruler takes.’ Imam (a.s) said: “I do not command you to repeat it.”
مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ عُثْمَانَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي أُسَامَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ إِنَّ هَؤُلاَءِ اَلْمُصَدِّقِينَ يَأْتُونَّا فَيَأْخُذُونَ مِنَّا اَلصَّدَقَةَ فَنُعْطِيهِمْ إِيَّاهَا أَ تُجْزِي عَنَّا فَقَالَ» لاَ إِنَّمَا هَؤُلاَءِ قَوْمٌ غَصَبُوكُمْ« أَوْ قَالَ» ظَلَمُوكُمْ أَمْوَالَكُمْ وَ إِنَّمَا اَلصَّدَقَةُ لِأَهْلِهَا«.
Muhammad ibn Ali ibn Mahbub, from Ibrahim ibn Uthman, from Hammad, from Hariz, from Abu Usamah, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “May I be made your ransom, these collectors of charity (al-musaddiqin) come to us and take charity from us, so we give it to them; does it suffice on our behalf?” Imam (a.s) said: “No. These are only a people who have usurped from you,” or Imam (a.s) said: “They have wronged you regarding your wealth, and charity is only for its people.”
فهذا الخبر يدل على ما ذكرناه من ان الاولى إعادتها، ويحتمل ان يكون المراد بقوله: لا تجزي انه لا تجزي عن غير ذلك المال لانهم إذا اخذوا زكاة الغلات اكثر مما يستحق فلا يجوز له ان يحتسب الزائد من زكاة الذهب والفضة وغيرهما، بل يجب إخراجه على حدة وإنما ابيح ورخص ان لا يخرج من نفس ما اخذ منه ثانيا، فأما الذي يدل على ان صدقة الغلات لا تجب اكثر من دفعة واحدة ما رواه:
Thus, this report indicates what we have mentioned: that it is more appropriate to repeat it. It is also possible that what is intended by his saying, “It does not suffice,” is that it does not suffice for anything other than that particular wealth. For when they take more than what is due as zakat from the produce (ghallat), it is not permissible for him to count the excess as part of the zakat due on gold, silver, or anything else. Rather, he must pay that zakat separately. The only concession that has been permitted is that he is not required to pay zakat a second time from the very produce from which zakat has already been taken. As for what indicates that the charity of produce (sadaqat al-ghallat) is not obligatory more than once, it is what he narrated (in the following hadith):
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ ع قَالَ:» أَيُّمَا رَجُلٍ كَانَ لَهُ حَرْثٌ أَوْ ثَمَرَةٌ فَصَدَّقَهَا فَلَيْسَ عَلَيْهِ فِيهِ شَيْ ءٌإِنْ حَالَ عَلَيْهَا اَلْحَوْلُ عِنْدَهُ إِلاَّ أَنْ يُحَوِّلَهُ مَالاً وَ إِنْ فَعَلَ فَحَالَ عَلَيْهِ اَلْحَوْلُ عِنْدَهُ فَعَلَيْهِ أَنْ يُزَكِّيَهُ وَ إِلاَّ فَلاَ شَيْءَ عَلَيْهِ وَ لَوْ ثَبَتَ أَلْفَ عَامٍ إِذَا كَانَ بِعَيْنِهِ وَ إِنَّمَا عَلَيْهِ صَدَقَةُ اَلْعُشْرِ فَإِذَا أَدَّاهَا مَرَّةً وَاحِدَةً فَلاَ شَيْءَ عَلَيْهِ حَتَّى يُحَوَّلَ مَالاً وَ يَحُولَ عَلَيْهِ اَلْحَوْلُ وَهُوَ عِنْدَهُ«.
Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from Hammad, from Hariz, from Zurarah and Ubayd ibn Zurarah, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: “Any man who has cultivation or fruit, and he gives its charity, then there is nothing upon him in it if a year passes over it while it is with him, unless he converts it into wealth. If he does so, and a year passes over it while it is with him, then he must pay zakat on it, otherwise there is nothing upon him, even if it remains for a thousand years, so long as it is itself. Rather, upon him is the charity of the tithe. So when he has paid it once, there is nothing upon him until it is converted into wealth and a year passes over it while it is with him.”
قال الشيخ رحمه الله:) فأما الانعام فانما تجب الزكاة فيها على السائمة منها خاصة إذا حال عليها الحول(.
The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “As for livestock (al-anam), zakat is only obligatory on the grazing animals (al-sa'imah) among them specifically, when a year has passed over them.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى اَلْجُهَنِيِّ عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ بْنِ أَعْيَنَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي بَصِيرٍ وَ بُرَيْدٍ اَلْعِجْلِيِّ وَ اَلْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ قَالاَ:» لَيْسَ عَلَى اَلْعَوَامِلِ مِنَ اَلْإِبِلِ وَ اَلْبَقَرِ شَيْ ءٌإِنَّمَا اَلصَّدَقَاتُ عَلَى اَلسَّائِمَةِ اَلرَّاعِيَةِ وَ كُلُّ مَا لَمْ يَحُلْ عَلَيْهِ اَلْحَوْلُ عِنْدَ رَبِّهِ فَلاَ شَيْءَ فِيهِ عَلَيْهِ فَإِذَا حَالَ عَلَيْهِ اَلْحَوْلُ وَجَبَ عَلَيْهِ«.
Al-Husayn ibn Said, from Hammad ibn Isa al-Juhani, from Hariz ibn Abdullah, from Zurarah ibn Ayan, Muhammad ibn Muslim, Abu Basir, Burayd al-Ijli, and al-Fudayl ibn Yasar, from Abu Ja’far (a.s) and Abu Abdillah (a.s), peace be upon them both, said: Imam (a.s) said: “There is nothing upon working camels and cattle. Charities are only upon grazing, pasturing livestock. And everything over which a year has not passed while it is with its owner, then there is nothing upon him in it. But when a year has passed over it, it becomes obligatory upon him.”
عَلِيُّ بْنُ اَلْحَسَنِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنِ اَلْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:» لَيْسَ فِي شَيْءٍ مِنَ اَلْحَيَوَانِ زَكَاةٌ غَيْرِ هَذِهِ اَلْأَصْنَافِ اَلثَّلاَثَةِ اَلْإِبِلِ وَ اَلْبَقَرِ وَ اَلْغَنَمِ وَ كُلُّ شَيْءٍ مِنْ هَذِهِ اَلْأَصْنَافِ مِنَ اَلدَّوَاجِنِ وَ اَلْعَوَامِلِ فَلَيْسَ فِيهَا شَيْءٌ حَتَّى يَحُولَ عَلَيْهِ اَلْحَوْلُ مُنْذُ يَوْمِ يُنْتَجُ«.
Ali ibn al-Hasan, from Harun ibn Muslim, from al-Qasim ibn Urwah, from Abdullah ibn Bukayr, from Zurarah, from one of the two Imams (a.s), peace be upon them, who said: Imam (a.s) said: “There is no zakat in anything of animals other than these three categories: camels, cattle, and sheep. And everything from these categories, from domesticated animals and working animals, there is nothing in them until a year passes over them from the day they are born.”
فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُهُ عَنِ اَلْإِبِلِ تَكُونُ لِلْجَمَّالِ وَ تَكُونُ فِي بَعْضِ اَلْأَمْصَارِ أَ تَجْرِي عَلَيْهَا اَلزَّكَاةُ كَمَا تَجْرِي عَلَى اَلسَّائِمَةِ فِي اَلْبَرِّيَّةِ فَقَالَ» نَعَمْ«.
As for what Muhammad ibn Ali ibn Mahbub narrated from Muhammad ibn al-Husayn, from Safwan, from Ibn Muskan, from Ishaq ibn Ammar, who said: I asked him about ‘camels belonging to a camel-driver, and which are in some of the towns. Does zakat apply to them as it applies to grazing livestock in the wilderness?’ He said: “Yes.”
وَ رَوَى مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ قَالَ: سَأَلْتُ أَبَا إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْإِبِلِ اَلْعَوَامِلِ عَلَيْهَا زَكَاةٌ فَقَالَ» نَعَمْ عَلَيْهَا زَكَاةٌ«.
And Muhammad ibn Ali ibn Mahbub narrated from Muhammad ibn al-Husayn, from Safwan, from Ishaq: I (narrator) asked Abu Ibrahim (a.s), peace be upon him, about ‘working camels, Is there zakat upon them?’ Imam (a.s) said: “Yes, there is zakat upon them.”
وَرَوَى مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عَبْدِ اَللَّهِ بْنِ بَحْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْإِبِلِ تَكُونُ لِلْجَمَّالِ أَوْ تَكُونُ فِي بَعْضِ اَلْأَمْصَارِ أَ تَجْرِي عَلَيْهَا اَلزَّكَاةُ كَمَا تَجْرِي عَلَى اَلسَّائِمَةِ فِي اَلْبَرِّيَّةِ فَقَالَ» نَعَمْ«.
And Muhammad ibn Ali ibn Mahbub narrated from Muhammad ibn al-Husayn, from Abdullah ibn Bahr, from Abdullah ibn Muskan, from Ishaq ibn Ammar, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘camels belonging to a camel-driver (jammal), or which are in some of the towns. Does zakat apply to them as it applies to grazing livestock in the wilderness?’ Imam (a.s) said: “Yes.”
فهذه الاحاديث كلها الاصل فيها إسحاق بن عمار، وإذا كان الاصل فيها واحدا لا يتعرض بها على ما قدمناه من الاحاديث ،ومع ان الاصل فيها واحد اختلفت ألفاظه، لان الحديث الاول قال فيه: سألته ولم يبين المسؤول من هو، ويحتمل ان يكون إماما وغير إمام، وفي الخبر الثاني قال: سألت ابا ابراهيم ع وفي الحديث الثالث قال: سألت ابا عبد الله ع، والراوي واحد فتارة يرويه مرسلا، وتارة يروي عن ابي عبد الله ع، وتارة يروي عن ابي ابراهيم ع وهذا الاضطراب فيه يدل انه رواه وهو غير قاطع به، وما يجري هذا المجرى لا يجب العمل به، ولو سلم من ذلك كله لكان محمولا على الاستحباب دون الفرض والايجاب، والذي يدل على انه لا تجب فيها الزكاة إلا بعد أن يحول عليها الحول مضافا إلى ما قدمناه ما رواه:
All of these hadiths have as their source Ishaq ibn Ammar. When their source is one, they cannot be opposed to what we have previously presented of the hadiths. In addition to the fact that their source is one, their wordings differ, because in the first hadith he (narrator) said: “I asked him,” and he (narrator) did not clarify who the one asked was, and it is possible that he was an Imam or someone other than an Imam. In the second report, he (narrator) said: “I asked Abu Ibrahim (a.s), peace be upon him,” and in the third hadith, he (narrator) said: “I asked Abu Abdillah (a.s), peace be upon him.” The narrator is one, yet at times he narrates it in disconnected form (mursal), at times he narrates from Abu Abdillah (a.s), peace be upon him, and at times he narrates from Abu Ibrahim (a.s), peace be upon him. This inconsistency (idtirab) in it indicates that he narrated it while he was not certain of it, and that which runs this course does not make it obligatory to act upon it. Even if it were free from all of that, it would be understood as referring to recommendation, not obligation and imposition. That which indicates that zakat is not obligatory upon them except after a year has passed over them, in addition to what we have already presented, is what he narrated (in the following hadith):
مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:» لَيْسَ فِي صِغَارِ اَلْإِبِلِ وَ اَلْبَقَرِ وَ اَلْغَنَمِ شَيْءٌ إِلاَّ مَا حَالَ عَلَيْهِ اَلْحَوْلُ عِنْدَ اَلرَّجُلِ وَ لَيْسَ فِي أَوْلاَدِهَا شَيْءٌ حَتَّى يَحُولَ عَلَيْهِ اَلْحَوْلُ«.
Muhammad ibn Ali ibn Mahbub, from Ibrahim ibn Hashim, from Ismail ibn Marrar, from Yunus ibn Abd al-Rahman, from some of his companions, from Zurarah, from Abu Ja’far (a.s), peace be upon him, who said: Imam (a.s) said: “There is nothing in the young of camels, cattle, and sheep except that over which a year has passed while it is with the man, and there is nothing in their offspring until a year passes over it.”
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ أَبِي اَلصُّهْبَانِ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ رَجُلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:» لاَ يُزَكَّى مِنَ اَلْإِبِلِ وَ اَلْبَقَرِ وَ اَلْغَنَمِ إِلاَّ مَا حَالَ عَلَيْهِ اَلْحَوْلُ وَ مَا لَمْ يَحُلْ عَلَيْهِ اَلْحَوْلُ فَكَأَنَّهُ لَمْ يَكُنْ«.
And from him, from Muhammad ibn Abi al-Suhban, from Ibn Abi Najran, from Muhammad ibn Samaah, from a man, from Zurarah, from Abu Ja’far (a.s), peace be upon him, who said: Imam (a.s) said: “Nothing is paid as zakat from camels, cattle, and sheep except that over which a year has passed. And whatever a year has not passed over is as though it did not exist.”
