Hadith 2عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ قَالَ حَدَّثَنِي عَلِيُّ بْنُ يَعْقُوبَ عَنْ أَبِي اَلْحَسَنِ اَلْبَغْدَادِيِّ عَنِ اَلْحَسَنِ بْنِ إِسْمَاعِيلَ بْنِ صَالِحٍ اَلصَّيْمَرِيِّ قَالَ حَدَّثَنِي اَلْحَسَنُ بْنُ رَاشِدٍ قَالَ حَدَّثَنِي حَمَّادُ بْنُ عِيسَى قَالَ رَوَاهُ لِي بَعْضُ أَصْحَابِنَا ذَكَرَهُ عَنِ اَلْعَبْدِ اَلصَّالِحِ أَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلْخُمُسُ مِنْ خَمْسَةِ أَشْيَاءَ مِنَ اَلْغَنَائِمِ وَ مِنَ اَلْغَوْصِ وَ اَلْكُنُوزِ وَ مِنَ اَلْمَعَادِنِ وَ اَلْمَلاَّحَةِ« وَ فِي رِوَايَةِ يُونُسَ» وَ اَلْعَنْبَرِ« أَصَبْتُهَا فِي بَعْضِ كُتُبِهِ هَذَا اَلْحَرْفَ وَحْدَهُ اَلْعَنْبَرِ وَ لَمْ أَسْمَعْهُ» يُؤْخَذُ مِنْ كُلِّ هَذِهِ اَلصُّنُوفِ اَلْخُمُسُ فَيُجْعَلُ لِمَنْ جَعَلَهُ اَللَّهُ لَهُ وَ يُقْسَمُ أَرْبَعَةَ أَخْمَاسٍ بَيْنَ مَنْ قَاتَلَ عَلَيْهِ وَ وَلِيَ ذَلِكَ وَ يُقْسَمُ بَيْنَهُمُ اَلْخُمُسُ عَلَى سِتَّةِ أَسْهُمٍ سَهْمٌ لِلَّهِ عَزَّ وَجَلَّ وَ سَهْمٌ لِرَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ وَسَهْمٌ لِذِي اَلْقُرْبَى وَسَهْمٌ لِلْيَتَامَى وَسَهْمٌ لِلْمَسَاكِينِ وَسَهْمٌ لِأَبْنَاءِ اَلسَّبِيلِ فَسَهْمُ اَللَّهِ وَسَهْمُ رَسُولِهِ لِرَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ وَ سَهْمُ اَللَّهِ وَ سَهْمُ رَسُولِهِ لِوَلِيِّ اَلْأَمْرِ بَعْدَ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ وِرَاثَةً فَلَهُ ثَلاَثَةُ أَسْهُمٍ سَهْمَانِ وِرَاثَةً وَ سَهْمٌ مَقْسُومٌ لَهُ مِنَ اَللَّهِ فَلَهُ نِصْفُ اَلْخُمُسِ كَمَلاً وَ نِصْفُ اَلْخُمُسِ اَلْبَاقِي بَيْنَ أَهْلِ بَيْتِهِ سَهْمٌ لِأَيْتَامِهِمْ وَ سَهْمٌ لِمَسَاكِينِهِمْ وَ سَهْمٌ لِأَبْنَاءِ سَبِيلِهِمْ يُقْسَمُ بَيْنَهُمْ عَلَى اَلْكَفَافِ وَاَلسَّعَةِ مَا يَسْتَغْنُونَ بِهِ فِي سَنَتِهِمْ فَإِنْ فَضَلَ عَنْهُمْ شَيْءٌ يَسْتَغْنُونَ عَنْهُ فَهُوَ لِلْوَالِي وَ إِنْ عَجَزَ أَوْ نَقَصَ عَنِ اِسْتِغْنَائِهِمْ كَانَ عَلَى اَلْوَالِي أَنْ يُنْفِقَ مِنْ عِنْدِهِ بِقَدْرِ مَا يَسْتَغْنُونَ بِهِ وَ إِنَّمَا صَارَ عَلَيْهِ أَنْ يَمُونَهُمْ لِأَنَّ لَهُ مَا فَضَلَ عَنْهُمْ وَ إِنَّمَا جَعَلَ اَللَّهُ هَذَا اَلْخُمُسَ خَاصَّةً لَهُمْ دُونَ مَسَاكِينِ اَلنَّاسِ وَأَبْنَاءِ سَبِيلِهِمْ عِوَضاً لَهُمْ مِنْ صَدَقَاتِ اَلنَّاسِ تَنْزِيهاً لَهُمْ مِنَ اَللَّهِ لِقَرَابَتِهِمْ مِنْ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ وَ كَرَامَةً لَهُمْ عَنْ أَوْسَاخِ اَلنَّاسِ فَجَعَلَ لَهُمْ خَاصَّةً مِنْ عِنْدِهِ مَا يُغْنِيهِمْ بِهِ عَنْ أَنْ يُصَيِّرَهُمْ فِي مَوْضِعِ اَلذُّلِّ وَاَلْمَسْكَنَةِ وَ لاَ بَأْسَ بِصَدَقَاتِ بَعْضِهِمْ عَلَى بَعْضٍ وَ هَؤُلاَءِ اَلَّذِينَ جَعَلَ اَللَّهُ لَهُمُ اَلْخُمُسَ هُمْ قَرَابَةُ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ اَلَّذِينَ ذَكَرَهُمُ اَللَّهُ عَزَّ وَجَلَّ قَالَ اَللَّهُ تَعَالَى» وَأَنْذِرْ عَشِيرَتَكَ اَلْأَقْرَبِينَ« وَ هُمْ بَنُو عَبْدِ اَلْمُطَّلِبِ أَنْفُسُهُمُ اَلذَّكَرُ وَ اَلْأُنْثَى مِنْهُمْ وَ لَيْسَ فِيهِمْ مِنْ أَهْلِ بُيُوتَاتِ قُرَيْشٍ وَ لاَ مِنَ اَلْعَرَبِ أَحَدٌ وَ لاَ فِيهِمْ وَ لاَ مِنْهُمْ فِي هَذَا اَلْخُمُسِ مَوَالِيهِمْ وَ قَدْ تَحِلُّ صَدَقَاتُ اَلنَّاسِ لِمَوَالِيهِمْ هُمْ وَ اَلنَّاسُ سَوَاءٌ وَ مَنْ كَانَتْ أُمُّهُ مِنْ بَنِي هَاشِمٍ وَأَبُوهُ مِنْ سَائِرِ قُرَيْشٍ فَإِنَّ اَلصَّدَقَةَ تَحِلُّ لَهُ وَ لَيْسَ لَهُ مِنَ اَلْخُمُسِ شَيْءٌ لِأَنَّ اَللَّهَ تَعَالَى يَقُولُ» اُدْعُوهُمْ لِآبٰائِهِمْ« وَ لِلْإِمَامِ صَفْوُ اَلْمَالِ أَنْ يَأْخُذَ مِنْ هَذِهِ اَلْأَمْوَالِ صَفْوَهَا اَلْجَارِيَةَ اَلْفَارِهَةَ وَ اَلدَّابَّةَ اَلْفَارِهَةَ أَوِ اَلثَّوْبَ أَوِ اَلْمَتَاعَ مِمَّا يُحِبُّ أَوْ يَشْتَهِي وَ ذَلِكَ لَهُ قَبْلَ اَلْقِسْمَةِ وَقَبْلَ إِخْرَاجِ اَلْخُمُسِ وَ لَهُ أَنْ يَسُدَّ بِذَلِكَ اَلْمَالِ جَمِيعَ مَا يَنُوبُهُ مِنْ قَبْلِ إِعْطَاءِ» اَلْمُؤَلَّفَةِ قُلُوبُهُمْ« وَ غَيْرِ ذَلِكَ مِنْ صُنُوفِ مَا يَنُوبُهُ فَإِنْ بَقِيَ بَعْدَ ذَلِكَ شَيْ ءٌأَخْرَجَ اَلْخُمُسَ مِنْهُ فَقَسَمَهُ فِي أَهْلِهِ وَ قَسَمَ اَلْبَاقِيَ عَلَى مَنْ وَلِيَ ذَلِكَ فَإِنْ لَمْ يَبْقَ بَعْدَ سَدِّ اَلنَّوَائِبِ شَيْءٌ فَلاَ شَيْءَ لَهُمْ وَلَيْسَ لِمَنْ قَاتَلَ شَيْءٌ مِنَ اَلْأَرَضِينَ وَمَا غَلَبُوا عَلَيْهِ إِلاَّ مَا اِحْتَوَى اَلْعَسْكَرُ وَلاَ لِلْأَعْرَابِ مِنَ اَلْقِسْمَةِ شَيْءٌ وَ إِنْ قَاتَلُوا مَعَ اَلْوَالِي لِأَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ صَالَحَ اَلْأَعْرَابَ بِأَنْ يَدَعَهُمْ فِي دِيَارِهِمْ وَ لاَ يُهَاجِرُوا عَلَى أَنَّهُ إِنْ دَهِمَ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ مِنْ عَدُوِّهِ دَهْمٌ أَنْ يَسْتَفِزَّهُمْ فَيُقَاتِلَ بِهِمْ وَ لَيْسَ لَهُمْ فِي اَلْغَنِيمَةِ نَصِيبٌ وَسُنَّتُهُ جَارِيَةٌ فِيهِمْ وَ فِي غَيْرِهِمْ وَ اَلْأَرْضُ اَلَّتِي أُخِذَتْ عَنْوَةً بِخَيْلٍ وَ رِكَابٍ فَهِيَ مَوْقُوفَةٌ مَتْرُوكَةٌ فِي يَدِ مَنْ يَعْمُرُهَا وَيُحْيِيهَا وَ يَقُومُ عَلَيْهَا عَلَى صُلْحِ مَا يُصَالِحُهُمُ اَلْوَالِي عَلَى قَدْرِ طَاقَتِهِمْ مِنَ اَلْخَرَاجِ اَلنِّصْفُ أَوِ اَلثُّلُثُ أَوِ اَلثُّلُثَانِ وَ عَلَى قَدْرِ مَا يَكُونُ لَهُمْ صَالِحاً وَ لاَ يُضِرُّ بِهِمْ فَإِذَا خَرَجَ مِنْهَا فَابْتَدَأَ فَأَخْرَجَ مِنْهُ اَلْعُشْرَ مِنَ اَلْجَمِيعِ مِمَّا سَقَتِ اَلسَّمَاءُ أَوْ سُقِيَ سَيْحاً وَ نِصْفَ اَلْعُشْرِ مِمَّا سُقِيَ بِالدَّوَالِي وَاَلنَّوَاضِحِ فَأَخَذَهُ اَلْوَالِي فَوَجَّهَهُ فِي اَلْوَجْهِ اَلَّذِي وَجَّهَهُ اَللَّهُ تَعَالَى بِهِ عَلَى ثَمَانِيَةِ أَسْهُمٍ لِلْفُقَرَاءِ وَ اَلْمَسَاكِينِ وَاَلْعَامِلِينَ عَلَيْهَا وَ اَلْمُؤَلَّفَةِ قُلُوبُهُمْ وَ فِي اَلرِّقَابِ وَاَلْغَارِمِينَ وَ فِي سَبِيلِ اَللَّهِ وَ اِبْنِ اَلسَّبِيلِ ثَمَانِيَةَ أَسْهُمٍ يَقْسِمُهَا بَيْنَهُمْ فِي مَوَاضِعِهِمْ بِقَدْرِ مَا يَسْتَغْنُونَ فِي سَنَتِهِمْ بِلاَ ضِيقٍ وَ لاَ تَقْتِيرٍ فَإِنْ فَضَلَ مِنْ ذَلِكَ شَيْءٌ رُدَّ إِلَى اَلْوَالِي وَ إِنْ نَقَصَ مِنْ ذَلِكَ شَيْءٌ وَ لَمْ يَكْتَفُوا بِهِ كَانَ عَلَى اَلْوَالِي أَنْ يَمُونَهُمْ مِنْ عِنْدِهِ بِقَدْرِ شِبَعِهِمْ حَتَّى يَسْتَغْنُوا وَ يُؤْخَذُ بَعْدُ مَا بَقِيَ مِنَ اَلْعُشْرِ فَيُقْسَمُ بَيْنَ اَلْوَالِي وَ بَيْنَ شُرَكَائِهِ اَلَّذِينَ هُمْ عُمَّالُ اَلْأَرْضِ وَأَكَرَتُهَا فَيُدْفَعُ إِلَيْهِمْ أَنْصِبَاؤُهُمْ عَلَى قَدْرِ مَا صَالَحَهُمْ عَلَيْهِ وَ يَأْخُذُ اَلْبَاقِيَ فَيَكُونُ ذَلِكَ أَرْزَاقَ أَعْوَانِهِ عَلَى دِينِ اَللَّهِ وَ فِي مَصْلَحَةِ مَا يَنُوبُهُ مِنْ تَقْوِيَةِ اَلْإِسْلاَمِ وَ تَقْوِيَةِ اَلدِّينِ فِي وَجْهِ اَلْجِهَادِ وَ غَيْرِ ذَلِكَ مِمَّا فِيهِ مَصْلَحَةُ اَلْعَامَّةِ لَيْسَ لِنَفْسِهِ مِنْ ذَلِكَ قَلِيلٌ وَ لاَ كَثِيرٌ وَ لَهُ بَعْدَ اَلْخُمُسِ اَلْأَنْفَالُ وَ اَلْأَنْفَالُ كُلُّ أَرْضٍ خَرِبَةٍ قَدْ بَادَ أَهْلُهَا وَ كُلُّ أَرْضٍ لَمْ يُوجَفْ عَلَيْهَا بِ»خَيْلٍ وَ لاٰ رِكٰابٍ« وَ لَكِنْ صُولِحُوا عَلَيْهَا وَأَعْطَوْا بِأَيْدِيهِمْ عَلَى غَيْرِ قِتَالٍ وَ لَهُ رُءُوسُ اَلْجِبَالِ وَ بُطُونُ اَلْأَوْدِيَةِ وَاَلْآجَامُ وَ كُلُّ أَرْضٍ مَيْتَةٍ لاَ رَبَّ لَهَا وَ لَهُ صَوَافِي اَلْمُلُوكِ مِمَّا كَانَ فِي أَيْدِيهِمْ مِنْ غَيْرِ وَجْهِ اَلْغَصْبِ لِأَنَّ اَلْمَغْصُوبَ كُلَّهُ مَرْدُودٌ وَهُوَ وَارِثُ مَنْ لاَ وَارِثَ لَهُ وَ عَلَيْهِ يَنْزِلُ كُلُّ مَنْ لاَ حِيلَةَ لَهُ« وَ قَدْ قَالَ اَلْفَقِيهُ عَلَيْهِ اَلسَّلاَمُ» إِنَّ اَللَّهَ لاَ يَتْرُكُ شَيْئاً مِنْ صُنُوفِ اَلْأَمْوَالِ إِلاَّ وَ قَدْ قَسَمَهُ وَ أَعْطَى كُلَّ ذِي حَقٍّ حَقَّهُ اَلْخَاصَّةِ وَ اَلْعَامَّةِ وَ اَلْفُقَرَاءِ وَ اَلْمَسَاكِينِ وَ كُلِّ ضَرْبٍ مِنْ صُنُوفِ اَلنَّاسِ« وَ قَالَ» لَوْ عُدِلَ بَيْنَ اَلنَّاسِ اِسْتَغْنَوْا« ثُمَّ قَالَ» إِنَّ اَلْعَدْلَ أَحْلَى مِنَ اَلْعَسَلِ وَ لاَ يَعْدِلُ إِلاَّ مَنْ يُحْسِنُ اَلْعَدْلَ« وَ قَالَ »كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ يَقْسِمُ صَدَقَاتِ اَلْحَضَرِ فِي أَهْلِ اَلْحَضَرِ وَ لاَ يَقْسِمُ بَيْنَهُمْ بِالسَّوِيَّةِ عَلَى ثَمَانِيَةِ أَسْهُمٍ حَتَّى يُعْطِيَ أَهْلَ كُلِّ سَهْمٍ ثُمُناً وَ لَكِنْ يَقْسِمُهَا عَلَى قَدْرِ مَنْ يَحْضُرُهُ مِنْ أَصْنَافِ اَلثَّمَانِيَةِ وَ عَلَى قَدْرِ مَا يُغْنِي كُلَّ صِنْفٍ مِنْهُمْ بِقَدْرِهِ لِسَنَتِهِ لَيْسَ فِي ذَلِكَ شَيْءٌ مُوَقَّتٌ وَ لاَ مُسَمًّى وَ لاَ مُؤَلَّفٌ إِنَّمَا يَصْنَعُ ذَلِكَ عَلَى قَدْرِ مَا يَرَى وَ مَا يَحْضُرُهُ حَتَّى يَسُدَّ فَاقَةَ كُلِّ قَوْمٍ مِنْهُمْ فَإِنْ فَضَلَ مِنْ ذَلِكَ فَضْلٌ عَنْ فُقَرَاءِ أَهْلِ اَلْمَالِ حَمَلَهُ إِلَى غَيْرِهِمْ وَ اَلْأَنْفَالُ إِلَى اَلْوَالِي كُلُّ أَرْضٍ فُتِحَتْ فِي زَمَنِ اَلنَّبِيِّ ص إِلَى آخِرِ اَلْأَبَدِ مَا كَانَ اُفْتُتِحَ بِدَعْوَةِ اَلنَّبِيِّ ص مِنْ أَهْلِ اَلْجَوْرِ وَأَهْلِ اَلْعَدْلِ لِأَنَّ ذِمَّةَ رَسُولِ اَللَّهِ ص فِي اَلْأَوَّلِينَ وَاَلْآخِرِينَ ذِمَّةٌ وَاحِدَةٌ لِأَنَّ رَسُولَ اَللَّهِ ص قَالَ» اَلْمُسْلِمُونَ إِخْوَةٌ تَتَكَافَى دِمَاؤُهُمْ يَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ« وَ لَيْسَ فِي مَالِ اَلْخُمُسِ زَكَاةٌ لِأَنَّ فُقَرَاءَ اَلنَّاسِ جَعَلَ أَرْزَاقَهُمْ فِي أَمْوَالِ اَلنَّاسِ عَلَى ثَمَانِيَةٍ وَ لَمْ يَبْقَ مِنْهُمْ أَحَدٌ وَ جَعَلَ لِفُقَرَاءِ قَرَابَاتِ اَلنَّبِيِّ ص نِصْفَ اَلْخُمُسِ فَأَغْنَاهُمْ بِهِ عَنْ صَدَقَاتِ اَلنَّاسِ وَ صَدَقَاتِ اَلنَّبِيِّ ص وَ وَلِيِّ اَلْأَمْرِ فَلَمْ يَبْقَ فَقِيرٌ مِنْ فُقَرَاءِ اَلنَّاسِ وَ لَمْ يَبْقَ فَقِيرٌ مِنْ فُقَرَاءِ قَرَابَاتِ اَلنَّبِيِّ ص إِلاَّ وَ قَدِ اِسْتَغْنَى وَ لاَ فَقِيرَ وَ كَذَلِكَ لَمْ يَكُنْ عَلَى مَالِ اَلنَّبِيِّ ص وَ اَلْوَالِي زَكَاةٌ لِأَنَّهُ لَمْ يَبْقَ فَقِيرٌ مُحْتَاجٌ وَ لَكِنْ عَلَيْهِمْ نَوَائِبُ تَنُوبُهُمْ مِنْ وُجُوهٍ كَثِيرَةٍ وَ لَهُمْ مِنْ تِلْكَ اَلْوُجُوهِ كَمَا عَلَيْهِمْ«
Ali ibn al-Hasan ibn Faddal said, Ali ibn Ya'qub said to me, from Abu al-Hasan al-Baghdadi, al-Hasan ibn Isma'il ibn Salih al-Saymari said: al-Hasan ibn Rashid said to me, saying: Hammad ibn Isa narrated to me:
Some of our companions narrated it to me, mentioning it from the righteous servant, Abu al-Hasan al-Awwal (a.s) (the First), peace be upon him, who said: "Khums is from five things: from war booty, from diving, treasures, minerals, and salt-marsh (mallahah). And in the narration of Yunus: "and ambergris (anbar)." I found it in some of his books, this word: ‘ambergris (anbar)’, and I did not hear it. (Imam (a.s) said) "The khums is taken from all these categories, and it is assigned to those for whom Allah (swt) assigned it, and four fifths are divided among those who fought over it and took charge of that. And the khums is divided among them into six shares: (Surah Al-Anfal 8:41) A share for Allah (swt), Mighty and Majestic, A share for the Messenger of Allah (swt), may Allah (swt) bless him and his family, A share for the near relative, A share for the orphans, A share for the needy, And a share for the sons of the road (wayfarers). So the share of Allah (swt) and the share of His Messenger (saws) belong to the Messenger of Allah (swt), may Allah (swt) bless him and his family, And the share of Allah (swt) and the share of His Messenger (saws) belong to the guardian (Imam (a.s)) of the command after the Messenger of Allah (swt), may Allah (swt) bless him and his family, by inheritance. Thus He (Prophet (saws)) has three shares: Two shares by inheritance, And one share allotted to him from Allah (swt). So He (Prophet (saws)) has half of the khums in full, and the remaining half of the khums is among the people of his household (Ahlul Bayt (a.s)): A share for their orphans, A share for their needy, And a share for their sons of the road (wayfarers). It is divided among them according to sufficiency and abundance, by that with which they become independent in their year. So if anything remains after them, which they are independent of, then it belongs to the ruler. And if it is deficient or falls short of making them independent, then it is upon the ruler to spend from what is with him according to what makes them independent. And it only became upon him (ruler) to provide for them because he (ruler) has whatever remains after them. And Allah (swt) only made this khums specifically for them (Ahlul Bayt (a.s)), excluding the needy of the people and their sons of the road (wayfarers), as a compensation for them from the charities of the people, as a purification for them from Allah (swt) because of their nearness to the Messenger of Allah (swt), may Allah (swt) bless him and his family, and as an honor for them away from the filth (khums) of the people. So Allah (swt) made specifically for them (Ahlul Bayt (a.s)), from Himself (swt), that by which He (swt) makes them independent from placing them in the position of humiliation and poverty. And there is no harm in the charities of some (Banu Hashim) of them upon others. And these, for whom Allah (swt) made the khums, are the relatives of the Prophet (saws), may Allah (swt) bless him and his family, whom Allah (swt), Mighty and Majestic, mentioned. Allah (swt) the Exalted said, ‘And warn your nearest clan.’ (Surah Ash-Shu'ara 26:214) And they (clan) are the children of Abd al-Muttalib themselves, the male and the female among them. And there is not among them (Banu Abd al-Muttalib) anyone from the households of Quraysh, nor from the Arabs, and neither among them nor from them, in this khums, are their clients (mawali). The charities of people may be lawful for their clients; they and the people are equal. And whoever's mother is from Banu Hashim and his father is from the rest of Quraysh, then charity is lawful for him, and he has nothing from the khums, because Allah (swt) the Exalted says: ‘Call them by their fathers.’ (Surah Al-Ahzab 33:5) And the Imam (a.s) has the chosen portion of the wealth, that he (the Imam (a.s)) may take from these properties their chosen portion, the fine slave-girl, the fine riding animal, or the garment, or the goods, from what he loves or desires. And that belongs to him (the Imam (a.s)) before the division and before the extraction of the khums. And he (the Imam (a.s)) may use that wealth to cover all that befalls him, from the giving to ‘those whose hearts are to be reconciled’ (Muallafati bi qulubihim) and other categories of what befalls him. Then if anything remains after that, he (Imam (a.s)) extracts khums from it and divides it among its people, and divides the remainder among those who undertook that. But if nothing remains after covering needs that arise, then there is nothing for them. And those who fought have nothing from the lands and from what they overcame, except what the army contained. And the Bedouins have no share from the division, even if they fought with the ruler, because the Messenger of Allah (swt), may Allah (swt) bless him and his family, made a treaty with the Bedouins that He (saws) would leave them in their dwellings and they would not emigrate, on the condition that if a sudden attack from his enemy came upon the Messenger of Allah (swt), may Allah (swt) bless him and his family, He (saws) would call them out and fight with them, and they would have no share in the booty. And His (saws) Sunnah continues among them and among others. And the land that was taken by force, with horses and riding camels, is held in endowment, left in the hand of the one who cultivates it, revives it, and maintains it, according to the settlement upon which the ruler settles with them, according to their capacity from the land tax (kharaj): half, or a third, or two thirds, and according to what is beneficial for them and does not harm them. Then when produce comes out from it, he (the Imam (a.s)) begins by extracting from it the tenth from all of what the sky watered or what was watered by flowing water, and half of the tenth from what was watered by waterwheels (dawali) and water-carrying camels (nawadih). The ruler takes it and directs it to the direction to which Allah (swt) the Exalted directed it, upon eight shares: for the poor, the needy, those who work over it, those whose hearts are to be reconciled, in freeing necks (slaves), the debtors, in the way of Allah (swt), and the sons of the road (wayfarers); eight shares. He (the ruler) divides it among them in their places according to what makes them independent for their year, without hardship and without restriction. If anything remains from that, it is returned to the ruler. And if anything from that is deficient and they are not sufficed by it, then it is upon the ruler to provide for them from what is with him according to what satisfies them until they become independent. Then after that, what remains of the tenth is taken and divided between the ruler and his partners, who are the workers of the land and its cultivators (akarah). Their portions are paid to them according to what he (the ruler) settled with them upon, and he takes the remainder, and that becomes the provisions of his helpers upon the religion of Allah (swt), and in the interest of what befalls him of strengthening Islam and strengthening the religion in the aspect of jihad and other than that from what contains the interest of the general public. He (the ruler) has nothing from that for himself, little or much. And after the khums, he (the ruler) has the spoils (anfal). And the spoils are every ruined land whose people have perished, and every land over which neither horses nor riding camels were driven, but they made settlement over it and gave it with their own hands without fighting. And he (the ruler) has the tops of the mountains, the interiors of the valleys, the thickets (ajam), and every dead land that has no owner. And he (the ruler) has the chosen properties of kings (qata'i al-muluk) from what was in their hands without the aspect of usurpation, because everything usurped is returned. And he (the ruler) is the heir of the one who has no heir, and upon him descends everyone who has no means. And the jurist (a.s), peace be upon him, has said: "Indeed, Allah (swt) does not leave anything from the categories of wealth except that He (swt) has divided it and given every possessor of a right his right: the elite, the general public, the poor, the needy, and every kind from the categories of people." And Imam (a.s) said: "If justice were done among the people, they would become independent." Then Imam (a.s) said: "Indeed, justice is sweeter than honey, and none does justice except one who performs justice well." And Imam (a.s) said: "The Messenger of Allah (swt), may Allah (swt) bless him and his family, used to divide the charities of the people of the town among the people of the town, and He (saws) would not divide it among them equally upon eight shares, such that He (saws) would give the people of each share an eighth. Rather, He (saws) would divide it according to those present before him from the eight categories, and according to what would enrich each category among them according to its measure for its year. There is nothing fixed, named, or composed in that. He (saws) only does that according to what He (saws) sees and what is present before him, until He (saws) covers the need of every group among them. Then if any surplus remains from that beyond the poor of the people of the wealth, He (saws) carries it to others besides them. And the spoils (anfal) belong to the ruler: every land conquered in the time of the Prophet (saws), may Allah (swt) bless him and his family, until the end of forever, whatever was conquered by the call of the Prophet (saws), from the people of injustice and the people of justice, because the covenant of the Messenger of Allah (swt), among the first and the last is one covenant, because the Messenger of Allah (swt), said: 'The Muslims are brothers; their blood is equal, and the lowest of them may act on behalf of their covenant.' And there is no zakat in the wealth of khums, because Allah (swt) made provisions of the poor of people in the wealth of the people upon eight, and none of them remained. And Allah (swt) made for the poor of the relatives of the Prophet (saws), may Allah (swt) bless him and his family, half of the khums, so Allah (swt) enriched them by it from the charities of the people, and the charities of the Prophet (saws), may Allah (swt) bless him and his family, and the guardian of the command. Thus no poor person remained from the poor of the people, and no poor person remained from the poor of the relatives of the Prophet (saws), except that he had become independent, and there was no poor person. And likewise, there was no zakat upon the wealth of the Prophet (saws), may Allah (swt) bless him and his family, and the ruler, because no poor needy person remained. But upon them are obligations that befall them from many directions, and they have from those directions just as they have upon them."
