قال الشيخ رحمه الله:) وإذا بلغ الذهب في الوزن عشرين دينار مضروبة ففيها نصف دينار( إلى آخر الباب
The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “And when gold reaches twenty minted dinars in weight, then in it is half a dinar,” to the end of the chapter.
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اِبْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ وَ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ قَالاَ:» لَيْسَ فِيمَا دُونَ اَلْعِشْرِينَ مِثْقَالاً مِنَ اَلذَّهَبِ شَيْءٌ فَإِذَا كَمَلَتْ عِشْرِينَ مِثْقَالاً فَفِيهَا نِصْفُ مِثْقَالٍ إِلَى أَرْبَعَةٍ وَعِشْرِينَ فَإِذَا كَمَلَتْ أَرْبَعَةً وَ عِشْرِينَ فَفِيهَا ثَلاَثَةُ أَخْمَاسِ دِينَارٍ إِلَى ثَمَانِيَةٍ وَ عِشْرِينَ فَعَلَى هَذَا اَلْحِسَابِ كُلَّمَا زَادَ أَرْبَعَةٌ«.
Muhammad ibn Yaqub from a number of our companions from Ahmad ibn Muhammad ibn Isa from Ibn Faddal from Ali ibn Uqbah and a number of our companions from Abu Ja’far (a.s) and Abu Abdillah (a.s), said: Imam (a.s) said: “There is nothing due on less than twenty mithqals of gold. Then when it completes twenty mithqals, there is half a mithqal due on it, up to twenty-four (mithqals of gold). Then when it completes twenty-four (mithqals of gold), there are three-fifths of a dinar due on it, up to twenty-eight (mithqals of gold). So upon this calculation, whenever four increase.”
عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ سِنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ يَحْيَى بْنِ أَبِي اَلْعَلاَءِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» فِي عِشْرِينَ دِينَاراً نِصْفُ دِينَارٍ«.
Ali ibn al-Hasan ibn Faddal from Sindi ibn Muhammad from Aban ibn Uthman from Yahya ibn Abi al-Ala from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “In twenty dinars there is half a dinar.”
وَ عَنْهُ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:» فِي اَلذَّهَبِ إِذَا بَلَغَ عِشْرِينَ دِينَاراً فَفِيهِ نِصْفُ دِينَارٍ وَ لَيْسَ فِيمَا دُونَ اَلْعِشْرِينَ شَيْءٌ وَ فِي اَلْفِضَّةِ إِذَا بَلَغَتْ مِائَتَيْ دِرْهَمٍ خَمْسَةُ دَرَاهِمَ وَ لَيْسَ فِيمَا دُونَ اَلْمِائَتَيْنِ شَيْءٌ فَإِذَا زَادَتْ تِسْعَةٌ وَ ثَلاَثُونَ عَلَى اَلْمِائَتَيْنِ فَلَيْسَ فِيهَا شَيْءٌ حَتَّى تَبْلُغَ اَلْأَرْبَعِينَ وَ لَيْسَ فِي شَيْءٍ مِنَ اَلْكُسُورِ شَيْءٌ حَتَّى تَبْلُغَ اَلْأَرْبَعِينَ وَ كَذَلِكَ اَلدَّنَانِيرُ عَلَى هَذَا اَلْحِسَابِ«.
And from him, from Ali ibn Asbat, from Muhammad ibn Ziyad, from Umar ibn Udhaynah, from Zurarah, from Abu Ja’far (a.s), peace be upon him, who said: Imam (a.s) said: “In gold, when it reaches twenty dinars, there is half a dinar due on it, and there is nothing due on what is less than twenty. And in silver, when it reaches two hundred dirhams, there are five dirhams due, and there is nothing due on what is less than two hundred. Then if thirty-nine are added to the two hundred, there is nothing due on it until it reaches forty. And there is nothing due on any fractions until it reaches forty. And likewise the dinars are according to this calculation.”
فاما الذي يدل على انه انما تجب فيه الزكاة إذا كان مضروبا ما رواه:
As for that which indicates that zakat is only obligatory in it when it is minted, it is what has been narrated (in the following hadith):
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلٍ عَنْ بَعْضِ أَصْحَابِنَا أَنَّهُ قَالَ:» لَيْسَ فِي اَلتِّبْرِ زَكَاةٌ إِنَّمَا هِيَ عَلَى اَلدَّنَانِيرِ وَ اَلدَّرَاهِمِ«.
Muhammad ibn Yaqub from Muhammad ibn Yahya from Ahmad ibn Muhammad from Ali ibn Hadid from Jamil from some of our companions, that he said: He said: “There is no zakat on uncoined gold or silver (al-tibr); it is only on dinars and dirhams.”
وَ عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَالِ اَلَّذِي لاَ يُعْمَلُ بِهِ وَ لاَ يُقَلَّبُ قَالَ» يَلْزَمُهُ اَلزَّكَاةُ فِي كُلِّ سَنَةٍ إِلاَّ أَنْ يُسْبَكَ«.
And from him, from a number of our companions, from Ahmad ibn Muhammad ibn Isa, from al-Hasan ibn Ali ibn Yaqtin, from his brother al-Husayn ibn Ali ibn Yaqtin, who said: I asked Abu al-Hasan (a.s), peace be upon him, about ‘wealth that is not worked with and not turned over.’ Imam (a.s) said: “Zakat is binding on it every year, unless it is melted down.”
علي بن الحسن بن علي بن فضال عن جعفر بن محمد بن حكيم عن جميل بن دراج عن ابي عبد الله وابى الحسن عليهما السلام انه قال: ليس على التبر زكاة انما هي على الدنانير والدراهم.
Ali ibn al-Hasan ibn Ali ibn Faddal, from Jafar ibn Muhammad ibn Hakim, from Jamil ibn Darraj, from Abu Abdillah (a.s) and Abu al-Hasan (a.s), peace be upon them both: Imam (a.s) said: “There is no Zakat due on raw/unminted gold or silver; it is only upon dinars and dirhams.”
ويعتبر مع كونها مضروبة ان تكون منقوشة لان ما ليس بمنقوش يجري مجرى السبيكة والنقار، ويدل على ذلك ما رواه:
And along with their being minted, it is considered that they must be engraved, because that which is not engraved follows the course of an ‘ingot’ (al-sabikah) and pieces of silver or gold (al-niqar). And what indicates that is what has been narrated (in the following hadith):
مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ عِيسَى اَلْعُبَيْدِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ إِنَّهُ يَجْتَمِعُ عِنْدِيَ اَلشَّيْءُ اَلْكَثِيرُ قِيمَتُهُ فَيَبْقَى نَحْواً مِنْ سَنَةٍ أَ نُزَكِّيهِ فَقَالَ »لاَ كُلُّ مَا لَمْ يَحُلْ عِنْدَكَ عَلَيْهِ حَوْلٌ فَلَيْسَ عَلَيْكَ فِيهِ زَكَاةٌ وَ كُلُّ مَا لَمْ يَكُنْ رِكَازاً فَلَيْسَ عَلَيْكَ فِيهِ شَيْءٌ« قَالَ قُلْتُ وَ مَا اَلرِّكَازُ قَالَ» اَلصَّامِتُ اَلْمَنْقُوشُ« ثُمَّ قَالَ» إِذَا أَرَدْتَ ذَلِكَ فَاسْبِكْهُ فَإِنَّهُ لَيْسَ فِي سَبَائِكِ اَلذَّهَبِ وَنِقَارِ اَلْفِضَّةِ زَكَاةٌ«.
Muhammad ibn Ali ibn Mahbub from Muhammad ibn Isa al-Ubaydi from Hammad ibn Isa from Hariz from Ali ibn Yaqtin from Abu Ibrahim (a.s), peace be upon him, who said: I said to Imam (a.s): “A large thing of value gathers with me, then it remains for about a year; should we give zakat on it?” Imam (a.s) said: “No. Everything over which a full year has not passed while it is with you, there is no zakat upon you in it. And everything that is not ‘engraved’ money (rikaz), there is nothing upon you in it.” He (the narrator) said, “I asked: ‘And what is ‘engraved’ money (rikaz)?’” Imam (a.s) said: “The stamped, non-speaking currency.” - meaning minted gold and silver coinage. Then Imam (a.s) said: “When you want that, then smelt it down, for there is no zakat on ingots of gold and pieces of silver.”
فاما الحلي فانه ليس في شئ منها وان كثر الزكاة يدل على ذلك ما رواه:
As for jewellery, there is no zakat in any of it, even if it is abundant. What indicates that is what has been narrated (in the following hadith):
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ قَالَ: سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ سَأَلَهُ بَعْضُهُمْ عَنِ اَلْحُلِيِّ فِيهِ زَكَاةٌ فَقَالَ» لاَ وَ إِنْ بَلَغَ مِائَةَ أَلْفٍ«.
Muhammad ibn Yaqub from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Rifaah, who said: I heard Abu Abdillah (a.s), peace be upon him, when some of them (companions) asked Imam (a.s) about ‘jewellery, Is there zakat in it?’ Imam (a.s) said: “No, even if it reaches one hundred thousand (dirhams).”
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ مُحَمَّدٍ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْحُلِيِّ أَ فِيهِ زَكَاةٌ قَالَ» لاَ«.
And from him, from Muhammad ibn Ismail, from al-Fadl ibn Shadhan, from Safwan, from Ibn Muskan, from Muhammad al-Halabi, from Abu Abdillah (a.s), peace be upon him, who said: I asked Imam al-Sadiq (a.s) about ‘jewellery, Is there zakat in it?’ Imam (a.s) said: “No.”
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» زَكَاةُ اَلْحُلِيِّ أَنْ يُعَارَ«.
And from him, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ibn Abi Umayr, from some of our companions, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: “The zakat of jewellery is that it be lent.”
عَلِيُّ بْنُ اَلْحَسَنِ عَنْ أَحْمَدَ وَ مُحَمَّدٍ اِبْنَيِ اَلْحَسَنِ عَنْ عَلِيِّ بْنِ يَعْقُوبَ اَلْهَاشِمِيِّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ أَبِي اَلْحَسَنِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْحُلِيِّ فِيهِ زَكَاةٌ قَالَ» إِنَّهُ لَيْسَ فِيهِ زَكَاةٌ وَإِنْ بَلَغَ مِائَةَ أَلْفِ دِرْهَمٍ وَ أَبِي يُخَالِفُ اَلنَّاسَ فِي هَذَا«.
Ali ibn al-Hasan from Ahmad and Muhammad, the two sons of al-Hasan, from Ali ibn Yaqub al-Hashimi from Marwan ibn Muslim from Abu al-Hasan, who said: I asked Abu Abdillah (a.s), peace be upon him, about ‘jewellery, Is there zakat in it?’ Imam (a.s) said: “There is no zakat in it, even if it reaches one hundred thousand dirhams, and my Father (Imam al-Baqir (a.s)) opposes the people in this.”
فاما الذي يدل على انه متى فر به من الزكاة لزمته الزكاة ما رواه!
As for that which indicates that whenever he fled with it from zakat, zakat becomes binding upon him, it is what has been narrated (in the following hadith):
عَلِيُّ بْنُ اَلْحَسَنِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْحُلِيِّ فِيهِ زَكَاةٌ قَالَ» لاَ إِلاَّ مَا فُرَّ بِهِ مِنَ اَلزَّكَاةِ«.
Ali ibn al-Hasan from Hammad ibn Isa from Hariz from Muhammad ibn Muslim, who said: I asked Abu Abdillah (a.s), peace be upon him, about ‘jewellery, Is there zakat in it?’ Imam (a.s) said: “No, except that by which one has fled from zakat.” – meaning intentionally subverted to avoid zakat.
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلرَّجُلُ يَجْعَلُ لِأَهْلِهِ اَلْحُلِيَّ مِنْ مِائَةِ دِينَارٍ وَ اَلْمِائَتَيْ دِينَارٍ وَأَرَانِي قَدْ قُلْتُ ثَلاَثِمِائَةِ دِينَارٍ فَعَلَيْهِ اَلزَّكَاةُ قَالَ» لَيْسَ فِيهِ اَلزَّكَاةُ« قَالَ قُلْتُ فَإِنَّهُ فَرَّ بِهِ مِنَ اَلزَّكَاةِ فَقَالَ» إِنْ كَانَ فَرَّ بِهِ مِنَ اَلزَّكَاةِ فَعَلَيْهِ اَلزَّكَاةُ وَ إِنْ كَانَ إِنَّمَا فَعَلَهُ لِيَتَجَمَّلَ بِهِ فَلَيْسَ عَلَيْهِ زَكَاةٌ«.
And from him, from Muhammad ibn Abdullah, from Muhammad ibn Abi Umayr, from Muawiyah ibn Ammar, from Abu Abdillah (a.s), peace be upon him, who said: I said to Imam (a.s): “A man makes jewellery for his family from one hundred dinars, two hundred dinars, and I think I said three hundred dinars; is zakat due on it?” Imam (a.s) said: “There is no zakat in it.” He (the narrator) said: “I asked: ‘But he fled through it from zakat.’” Imam (a.s) said: “If he fled through it from zakat, then zakat is due on him; And if he only did it in order to adorn himself with it, then there is no zakat upon him.”
وَ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ إِنَّ أَخِي يُوسُفَ وُلِّيَ لِهَؤُلاَءِ أَعْمَالاً أَصَابَ فِيهَا أَمْوَالاً كَثِيرَةً وَ إِنَّهُ جَعَلَ ذَلِكَ اَلْمَالَ حُلِيّاً أَرَادَ أَنْ يَفِرَّ بِهِ مِنَ اَلزَّكَاةِ أَ عَلَيْهِ اَلزَّكَاةُ قَالَ» لَيْسَ عَلَى اَلْحُلِيِّ زَكَاةٌ وَمَا أَدْخَلَ عَلَى نَفْسِهِ مِنَ اَلنُّقْصَانِ فِي وَضْعِهِ وَ مَنْعِهِ نَفْسَهُ فَضْلَهُ أَكْثَرُ مِمَّا يَخَافُ مِنَ اَلزَّكَاةِ«.
And that which Muhammad ibn Yaqub narrated from Ali ibn Ibrahim from his father from Hammad from Hariz from Harun ibn Kharijah from Abu Abdillah (a.s), peace be upon him, who said: I said to Imam (a.s): “My brother Yusuf was appointed over works for these people, and he acquired much wealth through them, and he made that wealth into jewellery, intending to flee through it from zakat; is zakat due on him?” Imam (a.s) said: “There is no zakat on jewellery, and the loss he has brought upon himself by making it (jewellery) and by depriving himself of its surplus is greater than what he fears from zakat.”
فليس بمناف لما ذكرناه لان الحلي الذي تلزم زكاته عقوبة هو أنه إذا جعله حليا بعد حلول وقت الزكاة، والذي لا يلزمه زكاته هو أن يجعله حليا في أول السنة أو قبل ان تجب الزكاة فيه ثم استمر به الحال، وانما قال عليه السلام: ما ادخل على نفسه اكثر مما يخاف من الزكاة ما يفوته من استحقاق الثواب الذي لو ترك المال الى وقت الزكاة على ما هو عليه ولم يقصد بذلك الفرار منه كان يستحقه باخراجه الزكاة منه، والذي يدل على هذا المعنى ما رواه:
Thus, it is not contrary to what we have mentioned, because the jewellery for which zakat becomes obligatory as a punishment is when he makes it into jewellery after the time of zakat has become due. As for that for which zakat does not become obligatory upon him, it is when he makes it into jewellery at the beginning of the year or before zakat becomes obligatory on it, and then the situation continues as such. And Imam (a.s), peace be upon him, only said: “What he has brought upon himself is greater than what he fears of zakat,” meaning what he misses of deserving the reward which, if he had left the wealth as it was until the time of zakat and had not intended thereby to flee from it, he would have deserved by taking zakat out of it. And what indicates this meaning is what he narrated (in the following hadith):
عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنَّ أَبَاكَ قَالَ» مَنْ فَرَّ بِهَا مِنَ اَلزَّكَاةِ فَعَلَيْهِ أَنْ يُؤَدِّيَهَا« قَالَ» صَدَقَ أَبِي إِنَّ عَلَيْهِ أَنْ يُؤَدِّيَ مَا وَجَبَ عَلَيْهِ وَ مَا لَمْ يَجِبْ عَلَيْهِ فَلاَ شَيْءَ عَلَيْهِ مِنْهُ« ثُمَّ قَالَ لِي» أَ رَأَيْتَ لَوْ أَنَّ رَجُلاً أُغْمِيَ عَلَيْهِ يَوْماً ثُمَّ مَاتَ فَذَهَبَتْ صَلاَتُهُ أَ كَانَ عَلَيْهِ وَ قَدْ مَاتَ أَنْ يُؤَدِّيَهَا« قُلْتُ لاَ قَالَ» إِلاَّ أَنْ يَكُونَ أَفَاقَ مِنْ يَوْمِهِ« ثُمَّ قَالَ لِي» أَ رَأَيْتَ لَوْ أَنَّ رَجُلاً مَرِضَ فِي شَهْرِ رَمَضَانَ ثُمَّ مَاتَ فِيهِ أَ كَانَ يُصَامُ عَنْهُ« قُلْتُ لاَ قَالَ» وَ كَذَلِكَ اَلرَّجُلُ لاَ يُؤَدِّي عَنْ مَالِهِ إِلاَّ مَا حَلَّ عَلَيْهِ«.
Ali ibn al-Hasan ibn Faddal from Ibrahim ibn Hashim from Hammad from Hariz from Zurarah, who said: I said to Abu Abdillah (a.s), peace be upon him: “Your father (Imam al Baqir (a.s)) said: ‘Whoever flees through it from zakat, then he must pay it.’” Imam (a.s) said: “My father (a.s) spoke the truth. He must pay (zakat) on what became obligatory upon him, and as for what did not become obligatory upon him, then there is nothing upon him from it.” Then Imam (a.s) said to me: “Tell me, if a man were to lose consciousness for a day and then die, so his prayer passed away, would it be upon him, after he had died, to perform it?” I (the narrator) replied: “No.” Imam (a.s) said: “Except if he had regained consciousness during his day.” Then Imam (a.s) said to me (the narrator): “Tell me, if a man became ill in the month of Ramadan and then died in it, would fasting be performed on his behalf?” I (the narrator) replied: “No.” Imam (a.s) said: “And likewise, a man does not pay (zakat) from his wealth except what has fallen due upon it.”
وليس لاحد ان يقول ان هذا التأويل لا يمكنكم لان الخبرين الاولين تضمنا ان السائل سأل عن الحلي هل فيه الزكاة ام لا؟ فقال له: لا إلا ما فر به من الزكاة وما يجعله حليا بعد حلول الوقت لم تجب الزكاة فيه، وانما وجب قبل ان يصير حليا فإذا لا معنى لاخراج بعض الحلي من الكل لان قوله عليه السلام حين سأله السائل عن الحلي هل فيه زكاة ام لا؟ فقال له :لا، اقتضى ان كل ما يقع عليه اسم الحلي لا يجب فيه الزكاة سواء صيغ قبل حلول الوقت أو بعد حلوله لدخوله تحت العموم، فقصد عليه السلام بذلك إلى تخصيص البعض من الكل وهو ما قدمناه مما صيغ بعد حلول الوقت، والذي رواه:
No one may say that this interpretation is impossible, because the first two reports state that the questioner asked about ‘jewellery and whether zakat is due on it’, and the Imam (a.s) said to him: “No, except that by which he fled from zakat.” As for what he turns into jewellery after the time of zakat has already become due, zakat did not become obligatory on it because it is jewellery; rather, it had already become obligatory before it was made into jewellery. Therefore, there is no issue in excluding some jewellery from the general ruling. When the questioner asked about ‘jewellery and whether zakat is due on it’. And the Imam (a.s) said: “No,” this would normally require that everything called jewellery is exempt from zakat, whether it was fashioned before the zakat year became complete or after it. So the Imam (a.s) intended by the exception to specify one part of the general category: namely, jewellery that was fashioned after zakat had already become due, as we have already mentioned. And as for what he narrated (in the following hadith):
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلذَّهَبِ كَمْ عَلَيْهِ مِنَ اَلزَّكَاةِ فَقَالَ» إِذَا بَلَغَ قِيمَتُهُ مِائَتَيْ دِرْهَمٍ فَعَلَيْهِ اَلزَّكَاةُ«.
Muhammad ibn Yaqub from Ali ibn Ibrahim from his father from Hammad from Hariz from Muhammad ibn Muslim, who said: I asked Abu Abdillah (a.s), peace be upon him, about ‘gold, how much zakat is due on it?’ Imam (a.s) said: “When its value reaches two hundred dirhams, then zakat is due on it.”
فليس في هذا الخبر منافاة لما قدمناه من ان النصاب عشرون دينارا لانه انما اخبر عليه السلام عن قيمة الوقت، وفي الوقت كان قيمة دينار على عشرة دراهم الا ترى انهم في مواضع كثيرة من الديات وغيرها اعتبروا في مقابلة دينار عشرة دراهم، وجعلوا التخيير فيه على حد سواء، فكذلك حكم هذا الخبر لان قيمة مأتي درهم تجئ عشرين دينارا حسب ما قدمناه والذي رواه:
Thus, there is no contradiction between this report and what we have already stated, namely that the minimum threshold (nisab) is twenty dinars. This is because the Imam (a.s) only informed him of the value at that time, and at that time the value of one dinar was ten dirhams. Do you not see that in many places concerning blood-money payments (diyat) and other matters, they considered ten dirhams to be equivalent to one dinar, and they made the choice between the two equal? The ruling of this report is the same, because the value of two hundred dirhams amounts to twenty dinars, according to what we have already stated. And as for what he narrated (in the following hadith):
عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي بَصِيرٍ وَ بُرَيْدٍ وَ اَلْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ قَالاَ:» فِي اَلذَّهَبِ فِي كُلِّ أَرْبَعِينَ مِثْقَالاً مِثْقَالٌ وَ فِي اَلْوَرِقِ فِي كُلِّ مِائَتَيْ دِرْهَمٍ خَمْسَةُ دَرَاهِمَ وَ لَيْسَ فِي أَقَلَّ مِنْ أَرْبَعِينَ مِثْقَالاً شَيْءٌ وَ لاَ فِي أَقَلَّ مِنْ مِائَتَيْ دِرْهَمٍ شَيْءٌ وَ لَيْسَ فِي اَلنَّيِّفِ شَيْءٌ حَتَّى يَتِمَّ أَرْبَعُونَ فَيَكُونَ فِيهِ وَاحِدٌ«.
Ali ibn al-Hasan ibn Faddal from Ibrahim ibn Hashim from Hammad ibn Isa from Hariz ibn Abdullah from Muhammad ibn Muslim and Abu Basir and Burayd 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: “In gold, in every forty mithqals there is one mithqal, and in silver coin (al-wariq), in every two hundred dirhams there are five dirhams. There is nothing due on less than forty mithqals, and nothing due on less than two hundred dirhams. And there is nothing due on the excess (al-nayyif) until forty is completed (mithqal), then there is one due in it.”
قوله عليه السلام: وليس في أقل من اربعين مثقالا شئ يجوز أن يكون اراد به دينارا واحدا لان قوله: شئ محتمل للدينار ولما يزيد عليه ولما ينقص منه وهو يجري مجرى المجمل الذي يحتاج إلى تفصيل، وإذا كنا قد روينا الاحاديث المفصلة ان في كل عشرين دينارا نصف دينار، وفيما يزيد عليه في كل اربعة دنانير عشر دينار حملنا قوله عليه السلام: وليس فيما دون اربعين دينارا شئ انه اراد به دينارا واحدا، لانه متى نقص عن الاربعين انما يجب فيه دون الدينار، فاما قوله عليه السلام في اول الخبر: في كل اربعين مثقالا مثقال، ليس فيه تناقض لما قلناه لان عندنا انه يجب فيه دينار، وان كان هذا ليس باول نصاب، وإذا حملنا هذا الخبر على ما قلناه كنا قد جمعنا بين هذه الاخبار على وجه لا تنافي بينها.
The saying of the Imam (a.s): “There is nothing on less than forty mithqals,” may mean that by ‘something’ he intended one dinar, because the word ‘something’ may refer to a dinar, to more than a dinar, or to less than a dinar. It is therefore a general and ambiguous expression that requires clarification. Since we have narrated the detailed hadiths stating that in every twenty dinars there is half a dinar, and in whatever exceeds that, for every four dinars there is one-tenth of a dinar, we interpret the saying of the Imam (a.s): “There is nothing on less than forty mithqals,” as meaning that he intended one dinar. This is because whenever the amount is less than forty, what becomes obligatory on it is less than one dinar. As for the saying of the Imam (a.s) at the beginning of the report: “In every forty mithqals there is one mithqal,” there is no contradiction between it and what we have said, because according to us, one dinar does become obligatory on forty mithqals, even though this is not the first minimum threshold (nisab). So when we interpret this report according to what we have explained, we have reconciled these reports in a way that leaves no contradiction between them.
