Tahdhīb al-Aḥkām

قال الشيخ رحمه الله:) وإذا اسلم الذمي سقطت عنه الجزية سواء كان اسلامه قبل حلول أجل الجزية أو بعده، وقد قيل ان اسلم قبل الاجل فلا جزية عليه، وان اسلم وقد حل الاجل فعليه الجزية(. يدل على انه لا تلزمه الجزية بعد الاسلام قوله تعالى:) حتى يعطوا الجزية عن يد وهم صاغرون( فشرط تعالى فيمن يعطي الجزية أن يكون في حال اعطاء الجزية صاغرا، وإذا كان هذا لا يصح في المسلم دل على انه لا يلزمه اعطاء الجزية، فاما قول من قال تلزمه الجزية، انما تلزمه إذا كان انما اسلم ليسقط فرض الجزية عن نفسه فحينئذ تلزمه الجزية، كما ان من زنى من أهل الذمه بامرأة مسلمة وجب عليه القتل على كل حال ولا يقبل اسلامه، لان الغالب على الظن انه انما اسلم ليسقط عن نفسه القتل، فكذلك الجزية إذا اسلم ليدفعها عن نفسه لم يقبل منه، فاما إذا اسلم لغير ذلك كان اسلامه مقبولا

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: "If the dhimmi (protected non-Muslim resident) accepts Islam, the jizyah (per-capita poll tax) is waived from him, whether his Islam was before the arrival of the due date of the jizyah or after it. And it has been said that if he accepts Islam before the due date, then there is no jizyah upon him, and if he accepts Islam after the due date has arrived, then the jizyah is upon him." What indicates that the jizyah is not binding upon him after Islam is the saying of the Exalted Allah (swt): "until they give the jizyah by hand while they are humbled." So the Exalted (swt) made it a condition regarding the one who gives the jizyah that he be, at the time of giving the jizya, humbled. And since this is not valid concerning a Muslim, it indicates that it is not binding upon him to give the jizya. As for the statement of the one who said that the jizyah is binding upon him, it is only binding upon him if he only accepted Islam in order to drop the obligation of the jizyah from himself; then at that time the jizyah is binding upon him, just as whoever from the people of dhimmah commits fornication with a Muslim woman, execution becomes obligatory upon him in every case, and his Islam is not accepted, because the predominant assumption is that he (dhimmi) only accepted Islam in order to drop execution from himself. Likewise with the jizyah (per-capita poll tax): if he (dhimmi) accepts Islam in order to repel it from himself, it is not accepted from him. But if he (dhimmi) accepts Islam for other than that, his Islam is accepted.

محمد بن يعقوب عن علي بن ابراهيم عن أبيه عن حماد عن حريز عن محمد بن مسلم قال: سألت ابا عبد الله عليه السلام عن صدقات أهل الذمة وما يؤخذ من جزيتهم من ثمن خمورهم ولحم خنازيرهم وميتتهم قال: عليهم الجزية في اموالهم تؤخذ منهم من ثمن لحم الخنزير أو خمر، فكلما أخذوا منهم من ذلك فوزر ذلك عليهم وثمنه للمسلمين حلال يأخذونه في جزيتهم

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 ‘the alms of the people of dhimma (protected non-Muslim resident). And what is taken from their jizyah from the price of their wines, the meat of their swine, and their carrion.’ Imam (a.s) said: “Upon them (dhimmi) is the jizyah (per-capita poll tax) in their wealth, taken from them from the price of the meat of swine or wine. So whatever is taken from them of that, the burden of that is upon them, and its price is lawful for the Muslims; they take it as their jizya.”

وَ عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ اِبْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:» أَنَّ أَرْضَ اَلْجِزْيَةِ لاَ تُرْفَعُ عَنْهُمُ اَلْجِزْيَةُ وَإِنَّمَا اَلْجِزْيَةُ عَطَاءُ اَلْمُهَاجِرِينَ وَاَلصَّدَقَةُ لِأَهْلِهَا اَلَّذِينَ سَمَّاهُمُ اَللَّهُ فِي كِتَابِهِ وَ لَيْسَ لَهُمْ مِنَ اَلْجِزْيَةِ شَيْءٌ« ثُمَّ قَالَ» مَا أَوْسَعَ اَلْعَدْلَ« ثُمَّ قَالَ» إِنَّ اَلنَّاسَ يَسْتَغْنُونَ إِذَا عُدِلَ بَيْنَهُمْ وَ تُنْزِلُ اَلسَّمَاءُ رِزْقَهَا وَ تُخْرِجُ اَلْأَرْضُ بَرَكَتَهَا بِإِذْنِ اَللَّهِ عَزَّ وَجَلَّ«.

And from him, from a number of our companions, from Sahl ibn Ziyad, from Ahmad ibn Muhammad ibn Abi Nasr, from Ibn Abi Ya'fur, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: "That the land of jizyah (per-capita poll tax) is not to have the jizyah lifted from them, and the jizyah is only the grant of the emigrants, and charity is for its people whom Allah (swt) named in His (swt) Book, and they have nothing from the jizyah." Then Imam (a.s) said: "How vast justice is." Then Imam (a.s) said: "Indeed, the people become independent when justice is done among them, and the sky sends down its provision, and the earth brings forth its blessing by the permission of Allah (swt), Mighty and Majestic."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ عَنِ اَلْقَاسِمِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:» مَنِ اِشْتَرَى شَيْئاً مِنَ اَلْخُمُسِ لَمْ يَعْذَرْهُ اَللَّهُ اِشْتَرَى مَا لاَ يَحِلُّ لَهُ«.

Muhammad ibn Ali ibn Mahbub, from Ahmad ibn Muhammad, from al-Husayn, from al-Qasim, from Aban, from Abu Basir, from Abu Ja’far (a.s), peace be upon him, who said: I (narrator) heard Imam (a.s) saying: "Whoever buys anything from the khums, Allah (swt) will not excuse him; he has bought what is not lawful for him."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ صَبَّاحٍ اَلْأَزْرَقِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:» إِنَّ أَشَدَّ مَا فِيهِ اَلنَّاسُ يَوْمَ اَلْقِيَامَةِ أَنْ يَقُومَ صَاحِبُ اَلْخُمُسِ فَيَقُولَ يَا رَبِّ خُمُسِي وَ قَدْ طَيَّبْنَا ذَلِكَ لِشِيعَتِنَا لِتَطِيبَ وِلاَدَتُهُمْ وَ لِيَزْكُوَ أَوْلاَدُهُمْ«.

Sa'd ibn Abdullah, from Abu Ja'far, from Muhammad ibn Sinan, from Sabbah al-Azraq, from Muhammad ibn Muslim, from one of the two Imams (a.s), peace be upon them, who said: The Imams (a.s) said: "Indeed, the most severe thing in which the people will be on the Day of Resurrection is that the owner of the khums will stand and say, ‘O Lord (azj), my khums.’ And we (the Imams (a.s)) have made that lawful for our Shia so that their birth may be pure and so that their children may be purified."

وَ عَنْهُ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ اَلْكَلْبِيِّ عَنْ ضُرَيْسٍ اَلْكُنَاسِيِّ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:» أَ تَدْرِي مِنْ أَيْنَ دَخَلَ عَلَى اَلنَّاسِ اَلزِّنَا« فَقُلْتُ لاَ أَدْرِي فَقَالَ» مِنْ قِبَلِ خُمُسِنَا أَهْلَ اَلْبَيْتِ إِلاَّ لِشِيعَتِنَا اَلْأَطْيَبِينَ فَإِنَّهُ مُحَلَّلٌ لَهُمْ وَلِمِيلاَدِهِمْ«.

And from him, from Abu Jafar, from al-Husayn ibn Sa'id, from Fadalah ibn Ayyub, from Umar ibn Aban al-Kalbi, from Durays al-Kunasi, who said: Abu Abdillah (a.s) said: "Do you know from where fornication entered upon the people?" So I (narrator) said: “I do not know.” Imam (a.s) said: "From the direction of our khums, we (the Imams (a.s)) are the People of the House (Ahlul Bayt (a.s)), except for our most pure Shia, for it is made lawful for them (khums) and for their birth."

وَ عَنْهُ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي سَلَمَةَ سَالِمِ بْنِ مُكْرَمٍ وَ هُوَ أَبُو خَدِيجَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قَالَ لَهُ رَجُلٌ وَ أَنَا حَاضِرٌ حَلِّلْ لِيَ اَلْفُرُوجَ فَفَزِعَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ لَهُ رَجُلٌ لَيْسَ يَسْأَلُكَ أَنْ يَعْتَرِضَ اَلطَّرِيقَ إِنَّمَا يَسْأَلُكَ خَادِماً يَشْتَرِيهَا أَوِ اِمْرَأَةً يَتَزَوَّجُهَا أَوْ مِيرَاثاً يُصِيبُهُ أَوْ تِجَارَةً أَوْ شَيْئاً أَعْطَاهُ فَقَالَ» هَذَا لِشِيعَتِنَا حَلاَلٌ اَلشَّاهِدِ مِنْهُمْ وَ اَلْغَائِبِ وَ اَلْمَيِّتِ مِنْهُمْ وَاَلْحَيِّ وَ مَا يُولَدُ مِنْهُمْ إِلَى يَوْمِ اَلْقِيَامَةِ فَهُوَ لَهُمْ حَلاَلٌ أَمَا وَ اَللَّهِ لاَ يَحِلُّ إِلاَّ لِمَنْ أَحْلَلْنَا لَهُ وَ لاَ وَ اَللَّهِ مَا أَعْطَيْنَا أَحَداً ذِمَّةً وَ مَا عِنْدَنَا لِأَحَدٍ عَهْدٌ وَ لاَ لِأَحَدٍ عِنْدَنَا مِيثَاقٌ«.

And from him, from Abu Jafar, from al-Hasan ibn Ali al-Washsha, from Ahmad ibn A'idh, from Abu Salamah Salim ibn Mukram, and he is Abu Khadijah, from Abu Abdillah (a.s), peace be upon him, who said: A man said to Imam (a.s) while I was present: “Make the private parts lawful for me.” So Abu Abdillah (a.s), peace be upon him, became alarmed. Then a man said to Imam (a.s): “He is not asking you to ambush the road; he is only asking you about a servant woman whom he buys, or a woman whom he marries, or an inheritance that comes to him, or trade, or something that was given to him.” So Imam (a.s) said: "This is lawful for our Shia, those present among them and those absent, the dead among them and the living, and those who will be born from them until the Day of Resurrection, so it is lawful for them. Indeed, by Allah (swt), it is not lawful except for one for whom we have made it lawful. No, by Allah (swt), we have not given anyone a covenant of protection, and with us there is no pledge for anyone, nor does anyone have with us any covenant."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنِ اَلْحَكَمِ بْنِ عِلْبَاءٍ اَلْأَسَدِيِّ قَالَ: وُلِّيتُ اَلْبَحْرَيْنَ فَأَصَبْتُ بِهَا مَالاً كَثِيراً فَأَنْفَقْتُ وَ اِشْتَرَيْتُ ضِيَاعاً كَثِيرَةً وَ اِشْتَرَيْتُ رَقِيقاً وَ أُمَّهَاتِ أَوْلاَدٍ وَ وُلِدَ لِي ثُمَّ خَرَجْتُ إِلَى مَكَّةَ فَحَمَلْتُ عِيَالِي وَ أُمَّهَاتِ أَوْلاَدِي وَنِسَائِي وَ حَمَلْتُ خُمُسَ ذَلِكَ اَلْمَالِ فَدَخَلْتُ عَلَى أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فَقُلْتُ لَهُ إِنِّي وُلِّيتُ اَلْبَحْرَيْنَ فَأَصَبْتُ بِهَا مَالاً كَثِيراً وَ اِشْتَرَيْتُ مَتَاعاً وَ اِشْتَرَيْتُ رَقِيقاً وَ اِشْتَرَيْتُ أُمَّهَاتِ أَوْلاَدٍ وَ وُلِدَ لِي وَ أَنْفَقْتُ وَ هَذَا خُمُسُ ذَلِكَ اَلْمَالِ وَ هَؤُلاَءِ أُمَّهَاتُ أَوْلاَدِي وَنِسَائِي قَدْ أَتَيْتُكَ بِهِ فَقَالَ» أَمَا إِنَّهُ كُلَّهُ لَنَا وَ قَدْ قَبِلْتُ مَا جِئْتَ بِهِ وَ قَدْ حَلَّلْتُكَ مِنْ أُمَّهَاتِ أَوْلاَدِكَ وَنِسَائِكَ وَ مَا أَنْفَقْتَ وَضَمِنْتُ لَكَ عَلَيَّ وَ عَلَى أَبِيَ اَلْجَنَّةَ«.

Al-Husayn ibn Sa'id, from Muhammad ibn Abi Umayr, from al-Hakam ibn Ilba al-Asadi, who said: I was appointed over Bahrain, and I acquired much wealth there. So I spent, bought many estates, bought slaves and mothers of children, and children were born to me. Then I went out to Makkah, carrying my dependents, my mothers of children, and my women, and I carried the khums of that wealth. Then I entered upon Abu Ja’far (a.s), peace be upon him, and said to him: ‘I was appointed over Bahrain, and I acquired much wealth there, and I bought goods, bought slaves, bought mothers of children, and children were born to me, and I spent. And this is the khums of that wealth, and these are my mothers of children and my women; I have brought it to you.’ So Imam (a.s) said: "Indeed, all of it belongs to us, and I accept what you have brought, and I have made you lawful regarding your mothers of children, your women, and what you spent, and I have guaranteed Paradise for you upon myself and upon my father."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ أَبِي بَصِيرٍ وَ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ: »هَلَكَ اَلنَّاسُ فِي بُطُونِهِمْ وَفُرُوجِهِمْ لِأَنَّهُمْ لَمْ يُؤَدُّوا إِلَيْنَا حَقَّنَا أَلاَ وَ إِنَّ شِيعَتَنَا مِنْ ذَلِكَ وَآبَاءَهُمْ فِي حِلٍّ«.

Sa'd ibn Abdullah, from Abu Jafar, from al-Abbas ibn Ma'ruf, from Hammad ibn Isa, from Hariz ibn Abdullah, from Abu Basir, Zurarah, and Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him, who said: Imam (a.s) said: "The Commander of the Believers, Ali ibn Abi Talib (a.s), said, ‘The people perished in their bellies and their private parts because they did not deliver to us our right. Indeed, our Shia are in release from that, and their fathers.’"

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي حَمْزَةَ اَلثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:» مَنْ أَحْللْنَا لَهُ شَيْئاً أَصَابَهُ مِنْ أَعْمَالِ اَلظَّالِمِينَ فَهُوَ لَهُ حَلاَلٌ وَ مَا حَرَّمْنَاهُ مِنْ ذَلِكَ فَهُوَ حَرَامٌ«.

Al-Husayn ibn Sa'id, from some of our companions, from Sayf ibn Umayrah, from Abu Hamzah al-Thumali, from Abu Ja’far (a.s), peace be upon him, who said: I heard Imam (a.s) saying: "Whoever we make lawful for him anything that he obtained from the works of the unjust ones, then it is lawful for him, And whatever we forbid from that, then it is forbidden."

سَعْدٌ عَنِ اَلْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ عَنِ اَلسِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ يَحْيَى بْنِ عَمْرٍو اَلزَّيَّاتِ عَنْ دَاوُدَ بْنِ كَثِيرٍ اَلرَّقِّيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:» اَلنَّاسُ كُلُّهُمْ يَعِيشُونَ فِي فَضْلِ مَظْلِمَتِنَا إِلاَّ أَنَّا أَحْلَلْنَا شِيعَتَنَا مِنْ ذَلِكَ«.

Sa'd, from al-Haytham ibn Abi Masruq, from al-Sindi ibn Muhammad, from Yahya ibn Amr al-Zayyat, from Dawud ibn Kathir al-Raqqi, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) heard Imam (a.s) saying: "All people live from the excess of what was wrongfully taken from us (mazlimatina), except that we (the Imams (a.s)) have made our Shia released from that."

سَعْدٌ عَنْ أَبِي جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَدَخَلَ عَلَيْهِ رَجُلٌ مِنَ اَلْقَمَّاطِينَ فَقَالَ جُعِلْتُ فِدَاكَ تَقَعُ فِي أَيْدِينَا اَلْأَرْبَاحُ وَ اَلْأَمْوَالُ وَتِجَارَاتٌ نَعْرِفُ أَنَّ حَقَّكَ فِيهَا ثَابِتٌ وَ إِنَّا عَنْ ذَلِكَ مُقَصِّرُونَ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ» مَا أَنْصَفْنَاكُمْ إِنْ كَلَّفْنَاكُمْ ذَلِكَ اَلْيَوْمَ«.

Sa'd, from Abu Jafar, from Muhammad ibn Sinan, from Yunus ibn Ya'qub, who said: I (narrator) was with Abu Abdillah (a.s), peace be upon him, when a man from the cloth-merchants (qammatin) entered upon Imam (a.s) and said, “May I be made your ransom, profits, wealth, and trades fall into our hands, and we know that your right is established in them, while we are falling short regarding that.” So Abu Abdillah (a.s), peace be upon him, said: "We would not be treating you fairly if we (the Imams (a.s)) were to impose that upon you today."

سعد عن يعقوب بن يزيد عن علي بن جعفر عن الحكم ابن بهلول عن ابي همام عن الحسن بن زياد عن ابي عبد الله عليه السلام قال: ان رجلا اتي أمير المؤمنين عليه السلام فقال: يا أمير المؤمنين اني اصبت مالا لا أعرف حلاله من حرامه فقال له: أخرج الخمس من ذلك المال فان الله عز وجل قد رضي من المال بالخمس واجتنب ما كان صاحبه يعلم

Sa’ad, from Yaqub ibn Yazid, from Ali ibn Jafar, from al-Hakam ibn Bahlul, from Abu Hammam, from al-Hasan ibn Ziyad, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “A man came to the Commander of the Faithful (a.s), peace be upon him, and said: ‘O Commander of the Faithful, I have acquired wealth, and I do not know its lawful from its unlawful.’” Imam Ali (a.s) said to him: “Take out the fifth (al-khums) from that wealth, for Allah (swt), Mighty and Majestic, has been pleased with the fifth from the wealth, and avoid what its owner used to know.” – meaning wealth whose rightful owner is known, that should not simply be purified by paying khums; it should be avoided/returned/dealt with separately.

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَمَّا أَخْرَجَ اَلْمَعْدِنُ مِنْ قَلِيلٍ أَوْ كَثِيرٍ هَلْ فِيهِ شَيْءٌ قَالَ» لَيْسَ فِيهِ شَيْءٌ حَتَّى يَبْلُغَ مَا يَكُونُ فِي مِثْلِهِ اَلزَّكَاةُ عِشْرِينَ دِينَاراً«.

Muhammad ibn al-Hasan al-Saffar, from Ya'qub ibn Yazid, from Ahmad ibn Muhammad ibn Abi Nasr, who said: I (narrator) asked Abu al-Hasan (a.s), peace be upon him, about ‘what the mine brings out, whether little or much. Is there anything due in it?’ Imam (a.s) said: "There is nothing due in it until it reaches the amount in which zakat would be due in its like: (which is) twenty dinars."

وعنه عن محمد بن الحسين بن ابي الخطاب عن أحمد بن محمد بن ابي نصر عن محمد بن علي بن ابي عبد الله عن ابي الحسن عليه السلام قال: سألته عما يخرج من البحر من اللؤلؤ والياقوت والزبرجد وعن معادن الذهب والفضة هل فيه زكاة؟ فقال: إذا بلغ قيمته دينارا ففيه الخمس.

And from him, from Muhammad ibn al-Husayn ibn Abi al-Khattab, from Ahmad ibn Muhammad ibn Abi Nasr, from Muhammad ibn Ali ibn Abi Abdullah, from Abu al-Hasan (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘what comes out of the sea, of pearls, rubies, and emeralds (al-zabarjad), and about the mines of gold and silver. Is there zakat in it?’ Imam (a.s) said: “If its value reaches a dinar, then in it is the fifth (al-khums).”

وليس بين الخبرين تضاد لان الخبر الاول تناول حكم المعادن والثاني حكم ما يخرج من البحر، وليس احدهما هو الآخر بل لكل واحد منهما حكم على الانفراد.

And there is no contradiction between the two reports, because the first report dealt with the ruling of mines, And the second dealt with the ruling of what comes out of the sea, and one of them is not the other; rather, each one of them has a ruling separately.

سعد بن عبد الله عن ابي جعفر عن الحسن بن محبوب عن ابي ايوب ابراهيم بن عثمان عن ابي عبيدة الحذاء قال: سمعت ابا جعفر عليه السلام يقول: ايما ذمي اشترى من مسلم أرضا فان عليه الخمس

Sa’ad ibn Abdullah, from Abu Jafar, from al-Hasan ibn Mahbub, from Abu Ayyub Ibrahim ibn Uthman, from Abu Ubayda al-Hadhdha, who said: I (narrator) heard Abu Ja’far (a.s), peace be upon him, saying: “Any dhimmi (protected non-Muslim resident) who buys land from a Muslim, then upon him is the fifth (al-khums).”

وَ رَوَى اَلرَّيَّانُ بْنُ اَلصَّلْتِ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ مَا اَلَّذِي يَجِبُ عَلَيَّ يَا مَوْلاَيَ فِي غَلَّةِ رَحًى فِي أَرْضِ قَطِيعَةٍ لِي وَفِي ثَمَنِ سَمَكٍ وَبَرْدِيٍّ وَقَصَبٍ أَبِيعُهُ مِنْ أَجَمَةِ هَذِهِ اَلْقَطِيعَةِ فَكَتَبَ» يَجِبُ عَلَيْكَ فِيهِ اَلْخُمُسُ إِنْ شَاءَ اَللَّهُ تَعَالَى«.

And al-Rayyan ibn al-Salt narrated, saying: I (narrator) wrote to Abu Muhammad (a.s), peace be upon him: “What is obligatory upon me, my master, regarding the yield of a mill on land granted to me, and regarding the price of fish, papyrus (bardi), and reeds that I sell from the thicket of this granted land?” Imam (a.s) wrote: "Khums is obligatory upon you in it, if Allah (swt) the Exalted wills."

مُحَمَّدُ بْنُ يَزِيدَ اَلطَّبَرِيُّ قَالَ: كَتَبَ رَجُلٌ مِنْ تُجَّارِ فَارِسَ إِلَى بَعْضِ مَوَالِي أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ يَسْأَلُهُ اَلْإِذْنَ فِي اَلْخُمُسِ فَكَتَبَ إِلَيْهِ » »بِسْمِ اللهَِ اَلرَّحْمٰنِ اَلرَّحِيمِ« إِنَّ اَللَّهَ وَاسِعٌ كَرِيمٌ ضَمِنَ عَلَى اَلْعَمَلِ اَلثَّوَابَ وَ عَلَى اَلْخِلاَفِ اَلْعِقَابَ لاَ يَحِلُّ مَالٌ إِلاَّ مِنْ وَجْهٍ أَحَلَّهُ اَللَّهُ إِنَّ اَلْخُمُسَ عَوْنُنَا عَلَى دِينِنَا وَ عَلَى عِيَالاَتِنَا وَ عَلَى مَوَالِينَا وَ مَا نَبْذُلُ وَنَشْتَرِي مِنْ أَعْرَاضِنَا مِمَّنْ تُخَافُ سَطْوَتُهُ فَلاَ تَزْوُوهُ عَنَّا وَ لاَ تَحْرِمُوا أَنْفُسَكُمْ دُعَاءَنَا مَا قَدَرْتُمْ عَلَيْهِ فَإِنَّ إِخْرَاجَهُ مِفْتَاحُ رِزْقِكُمْ وَتَمْحِيصُ ذُنُوبِكُمْ وَ مَا تَمْهَدُونَ لِأَنْفُسِكُمْ لِيَوْمِ فَاقَتِكُمْ وَ اَلْمُسْلِمُ مَنْ يَفِي لِلَّهِ بِمَا عَاهَدَ عَلَيْهِ وَ لَيْسَ اَلْمُسْلِمُ مَنْ أَجَابَ بِاللِّسَانِ وَخَالَفَ بِالْقَلْبِ وَ اَلسَّلاَمُ«.

Muhammad ibn Yazid al-Tabari said: “A man from the merchants of Fars wrote to one of the clients of Abu al-Hasan al-Ridha (a.s), peace be upon him, asking him for permission regarding the khums.” Imam (a.s) wrote to him: "'In the name of Allah (swt), the Most Merciful, the Most Compassionate.' Indeed, Allah (swt) is vast, generous. Allah (swt) has guaranteed reward for action, and punishment for opposition. No wealth is lawful except from an aspect that Allah (swt) has made lawful. Indeed, the khums is our support for our religion, for our dependents, for our clients, and for what we (Ahlul Bayt (a.s)) spend and purchase of our honor from those whose force is feared. So do not withhold it from us, and do not deprive yourselves of our supplication as much as you are able regarding it. For indeed, bringing it out is the key to your provision, the purification of your sins, and what you prepare for yourselves for the day of your need. And the Muslim is the one who fulfills for Allah (swt) what he has covenanted upon himself, and the Muslim is not the one who responds with the tongue and opposes with the heart. And peace."

وَ عَنْهُ قَالَ: قَدِمَ قَوْمٌ مِنْ خُرَاسَانَ عَلَى أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ فَسَأَلُوهُ أَنْ يَجْعَلَهُمْ فِي حِلٍّ مِنَ اَلْخُمُسِ فَقَالَ» مَا أَمْحَلَ هَذَا تَمْحَضُونَّا اَلْمَوَدَّةَ بِأَلْسِنَتِكُمْ وَتَزْوُونَ عَنَّا حَقّاً جَعَلَهُ اَللَّهُ لَنَا وَجَعَلَنَا لَهُ وَهُوَ اَلْخُمُسُ لاَ نَجْعَلُ أَحَداً مِنْكُمْ فِي حِلٍّ«.

And from him, he (narrator) said: “A group from Khurasan came to Abu al-Hasan al-Ridha (a.s), peace be upon him, and asked him to place them in release from the khums.” Imam (a.s) said: "How impossible this is. You show us sincere affection with your tongues, while you withhold from us a right that Allah (swt) has appointed for us and appointed us for it, and it is the khums. We (the Imams (a.s)) do not place any one of you in release."

وَ رَوَى إِبْرَاهِيمُ بْنُ هَاشِمٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ اَلثَّانِي عَلَيْهِ اَلسَّلاَمُ إِذْ دَخَلَ عَلَيْهِ صَالِحُ بْنُ مُحَمَّدِ بْنِ سَهْلٍ وَ كَانَ يَتَوَلَّى لَهُ اَلْوَقْفَ بِقُمَّ فَقَالَ يَا سَيِّدِي اِجْعَلْنِي مِنْ عَشَرَةِ آلاَفِ دِرْهَمٍ فِي حِلٍّ فَإِنِّي أَنْفَقْتُهَا فَقَالَ لَهُ» أَنْتَ فِي حِلٍّ« فَلَمَّا خَرَجَ صَالِحٌ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ» أَحَدُهُمْ يَثِبُ عَلَى أَمْوَالِ آلِ مُحَمَّدٍ وَأَيْتَامِهِمْ وَمَسَاكِينِهِمْ وَ فُقَرَائِهِمْ وَ أَبْنَاءِ سَبِيلِهِمْ فَيَأْخُذُهَا ثُمَّ يَجِيءُ فَيَقُولُ اِجْعَلْنِي فِي حِلٍّ أَ تَرَاهُ ظَنَّ أَنِّي أَقُولُ لاَ أَفْعَلُ وَ اَللَّهِ لَيَسْأَلَنَّهُمُ اَللَّهُ تَعَالَى عَنْ ذَلِكَ يَوْمَ اَلْقِيَامَةِ سُؤَالاً حَثِيثاً«.

And Ibrahim ibn Hashim narrated, saying: I (narrator) was with Abu Ja’far (a.s) the Second (a.s), peace be upon him, when Salih ibn Muhammad ibn Sahl entered upon Imam (a.s), and he had charge over the waqf for him in Qum. So he (Salih) said: “O my master, place me in release from ten thousand dirhams, for I have spent them.” Imam (a.s) said to him: "You are in release." Then when Salih went out, Abu Ja’far (a.s), peace be upon him, said: "One of them leaps upon the wealth of the family of Muhammad (saws), their orphans, their needy, their poor, and their sons of the road (wayfarers), so he takes it. Then he comes and says, ‘Place me in release.’ Do you think he (Salih) thought that I would say, ‘I will not do it?’ By Allah (swt), Allah (swt) the Exalted will surely question them about that on the Day of Resurrection with an intense questioning."

قال الشيخ رحمه الله:) واعلم ارشدك الله إن ما قدمته في هذا الباب من الرخصة في تناول الخمس بالتصرف فيه انما ورد في المناكح خاصة للعلة التي سلف ذكرها في الآثار عن الائمه عليهم السلام لتطيب ولادة شيعتهم، ولم يرد في الاموال، وما اخرته عن المتقدم مما جاء في التشديد في الخمس والاستبداد به فهو مختص بالاموال(. يدل على هذا ما رواه:

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: "Know, may Allah (swt) guide you, that what I have presented earlier in this chapter regarding the concession in taking the fifth (al-khums) by disposing of it was only reported concerning matrimonial matters (al-manakih) specifically, due to the reason previously mentioned in the reports from the Imams (a.s), peace be upon them, so that the birth of their Shia may be pure. It was not reported concerning wealth. And what I have delayed from what came earlier regarding strictness concerning the fifth (al-khums) and taking exclusive possession of it is specific to wealth." What indicates this is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَبْدِ اَللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: كَتَبَ إِلَيْهِ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ وَ قَرَأْتُ أَنَا كِتَابَهُ إِلَيْهِ فِي طَرِيقِ مَكَّةَ قَالَ» اَلَّذِي أَوْجَبْتُ فِي سَنَتِي هَذِهِ وَ هَذِهِ سَنَةُ عِشْرِينَ وَ مِائَتَيْنِ فَقَطْ لِمَعْنًى مِنَ اَلْمَعَانِي أَكْرَهُ تَفْسِيرَ اَلْمَعْنَى كُلِّهِ خَوْفاً مِنَ اَلاِنْتِشَارِ وَسَأُفَسِّرُ لَكَ بَعْضَهُ إِنْ شَاءَ اَللَّهُ تَعَالَى إِنَّ مَوَالِيَّ أَسْأَلُ اَللَّهَ صَلاَحَهُمْ أَوْ بَعْضَهُمْ قَصَّرُوا فِيمَا يَجِبُ عَلَيْهِمْ فَعَلِمْتُ ذَلِكَ فَأَحْبَبْتُ أَنْ أُطَهِّرَهُمْ وَأُزَكِّيَهُمْ بِمَا فَعَلْتُ فِي عَامِي هَذَا مِنْ أَمْرِ اَلْخُمُسِ قَالَ اَللَّهُ تَعَالَى» خُذْ مِنْ أَمْوٰالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهٰا وَ صَلِّ عَلَيْهِمْ إِنَّ صَلاٰتَكَ سَكَنٌ لَهُمْ وَ اللهَُ سَمِيعٌ عَلِيمٌ. `أَ لَمْ يَعْلَمُوا أَنَّ اللهََ هُوَ يَقْبَلُ اَلتَّوْبَةَ عَنْ عِبٰادِهِ وَ يَأْخُذُ اَلصَّدَقٰاتِ وَ أَنَّ اللهََ هُوَ اَلتَّوّٰابُ اَلرَّحِيمُ. `وَ قُلِ اِعْمَلُوا فَسَيَرَى اللهَُ عَمَلَكُمْ وَ رَسُولُهُ وَ اَلْمُؤْمِنُونَ وَ سَتُرَدُّونَ إِلىٰ عٰالِمِ اَلْغَيْبِ وَ اَلشَّهٰادَةِ فَيُنَبِّئُكُمْ بِمٰا كُنْتُمْ تَعْمَلُونَ« وَ لَمْ أُوجِبْ ذَلِكَ عَلَيْهِمْ فِي كُلِّ عَامٍ وَ لاَ أُوجِبُ عَلَيْهِمْ إِلاَّ اَلزَّكَاةَ اَلَّتِي فَرَضَهَا اَللَّهُ عَلَيْهِمْ وَ إِنَّمَا أَوْجَبْتُ عَلَيْهِمُ اَلْخُمُسَ فِي سَنَتِي هَذِهِ فِي اَلذَّهَبِ وَ اَلْفِضَّةِ اَلَّتِي قَدْ حَالَ عَلَيْهَا اَلْحَوْلُ وَ لَمْ أُوجِبْ ذَلِكَ عَلَيْهِمْ فِي مَتَاعٍ وَ لاَ آنِيَةٍ وَ لاَ دَوَابَّ وَ لاَ خَدَمٍ وَ لاَ رِبْحٍ رَبِحَهُ فِي تِجَارَةٍ وَ لاَ ضَيْعَةٍ إِلاَّ ضَيْعَةً سَأُفَسِّرُ لَكَ أَمْرَهَا تَخْفِيفاً مِنِّي عَنْ مَوَالِيَّ وَ مَنّاً مِنِّي عَلَيْهِمْ لِمَا يَغْتَالُ اَلسُّلْطَانُ مِنْ أَمْوَالِهِمْ وَ لِمَا يَنُوبُهُمْ فِي ذَاتِهِمْ فَأَمَّا اَلْغَنَائِمُ وَاَلْفَوَائِدُ فَهِيَ وَاجِبَةٌ عَلَيْهِمْ فِي كُلِّ عَامٍ قَالَ اَللَّهُ تَعَالَى» وَاِعْلَمُوا أَنَّمٰا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلّٰهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي اَلْقُرْبىٰ وَ اَلْيَتٰامىٰ وَ اَلْمَسٰاكِينِ وَ اِبْنِ اَلسَّبِيلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللّٰهِ وَ مٰا أَنْزَلْنٰا عَلىٰ عَبْدِنٰا يَوْمَ اَلْفُرْقٰانِ يَوْمَ اِلْتَقَى اَلْجَمْعٰانِ وَاَُلله عَلىٰ كُلِّ شَيْءٍ قَدِيرٌ وَاَلْغَنَائِمُ وَاَلْفَوَائِدُ يَرْحَمُكَ اَللَّهُ فَهِيَ اَلْغَنِيمَةُ يَغْنَمُهَا اَلْمَرْءُ وَاَلْفَائِدَةُ يُفِيدُهَا وَ اَلْجَائِزَةُ مِنَ اَلْإِنْسَانِ لِلْإِنْسَانِ اَلَّتِي لَهَا خَطَرٌ عَظِيمٌ وَاَلْمِيرَاثُ اَلَّذِي لاَ يُحْتَسَبُ مِنْ غَيْرِ أَبٍ وَ لاَ اِبْنٍ وَ مِثْلُ عَدُوٍّ يُصْطَلَمُ فَيُؤْخَذُ مَالُهُ وَ مِثْلُ مَالٍ يُؤْخَذُ لاَ يُعْرَفُ لَهُ صَاحِبُهُ وَ مِنْ ضَرْبِ مَا صَارَ إِلَى قَوْمٍ مِنْ مَوَالِيَّ مِنْ أَمْوَالِ اَلْخُرَّمِيَّةِ اَلْفَسَقَةِ فَقَدْ عَلِمْتُ أَنَّ أَمْوَالاً عِظَاماً صَارَتْ إِلَى قَوْمٍ مِنْ مَوَالِيَّ فَمَنْ كَانَ عِنْدَهُ شَيْءٌ مِنْ ذَلِكَ فَلْيُوصِلْ إِلَى وَكِيلِي وَ مَنْ كَانَ نَائِياً بَعِيدَ اَلشُّقَّةِ فَلْيَتَعَمَّدْ لِإِيصَالِهِ وَ لَوْ بَعْدَ حِينٍ فَإِنَّ نِيَّةَ اَلْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ فَأَمَّا اَلَّذِي أُوجِبُ مِنَ اَلْغَلاَّتِ وَ اَلضِّيَاعِ فِي كُلِّ عَامٍ فَهُوَ نِصْفُ اَلسُّدُسِ مِمَّنْ كَانَتْ ضَيْعَتُهُ تَقُومُ بِمَئُونَتِهِ وَ مَنْ كَانَتْ ضَيْعَتُهُ لاَ تَقُومُ بِمَئُونَتِهِ فَلَيْسَ عَلَيْهِ نِصْفُ سُدُسٍ وَ لاَ غَيْرُ ذَلِكَ«.

Muhammad ibn al-Hasan al-Saffar, from Ahmad ibn Muhammad and Abdullah ibn Muhammad, from Ali ibn Mahziyar, who said: Abu Ja’far (a.s), peace be upon him, wrote to him (Ibn Muhammad), and I (Ali ibn Mahziyar) myself read his letter to him (Ibn Muhammad) on the road to Makkah. Imam al-Jawad (a.s) said: "What I have made obligatory in this year of mine, and this is only the year 220, is due to a particular reason. I dislike explaining the whole reason, out of fear that it may become widely spread, but I shall explain some of it to you, if Allah (swt) the Exalted wills. Indeed, my followers, I ask Allah (swt) for their rectification or some of them, fell short regarding what was obligatory upon them, and that became known to me. So I wished to purify and cleanse them through what I did in this year of mine concerning the matter of khums. Allah (swt) the Exalted said, ‘Take from their wealth (O Prophet (saws)) charity to purify and bless them, and pray for them, surely your prayer is a source of comfort for them. And Allah (swt) is All-Hearing, All-Knowing. Do they not know that Allah (swt) alone accepts the repentance of His (swt) servants and receives (their) charity, and that Allah (swt) alone is the Accepter of Repentance, Most Merciful? Tell (them, O Prophet (saws)), “Do as you will. Your deeds will be observed by Allah (swt), His Messenger (saws), and the believers. And you will be returned to the Knower (swt) of the seen and unseen, then He (swt) will inform you of what you used to do.'” (Surah At-Tawbah 9:103-105) I did not make that obligatory upon them every year, nor do I make obligatory upon them anything except the zakat which Allah (swt) has made obligatory upon them. Rather, I only made khums obligatory upon them in this year of mine on gold and silver after a full year had passed over them. I did not make it obligatory upon them on goods, vessels, riding animals, servants, profit earned through trade, or landed estates, except for the estate whose matter I shall explain to you. This is as a relief from me for my followers, and as a favor from me upon them, because of what the ruler seizes from their wealth and because of what befalls them personally. As for spoils and gains, they are obligatory upon them every year. Allah (swt) the Exalted said, ‘Know that whatever spoils you take, one-fifth is for almighty Allah (swt) and the Messenger (saws), his close relatives, orphans, the poor, and (needy) travellers, if you (truly) believe in Allah (swt) and what We (swt) revealed to Our servant on that decisive day when the two armies met (at Badr). And Allah (swt) is Most Capable of everything.’ (Surah Al-Anfal 8:41) And the gains and the benefits, may Allah (swt) have mercy on you, include the profit a person earns, the benefit he obtains, a valuable gift given from one person to another, an unexpected inheritance from someone other than a father or a son, wealth taken from an enemy who is destroyed, wealth whose owner is unknown, and things of the kind that reached some of my followers from the wealth of the wicked Khurramites (Khurramiyyah). It has reached me that great wealth has come to some of my followers. So whoever has any of that with him should deliver it to my agent. And whoever is far away should intend to deliver it, even after some time, for the intention of the believer is better than his action. As for what I make obligatory every year from yields and landed estates, it is half of one-sixth, meaning one-twelfth, from the one whose estate covers his expenses. But whoever’s estate does not cover his expenses, then there is no half of one-sixth upon him, nor anything else."

فان قال قائل: إذا كان الامر في اموال الناس على ما ذكرتموه من لزوم الخمس فيها وفي الغنائم ما وصفتم من وجوب اخراج الخمس منها وكان حكم الارضين ما بينتم من وجوب اختصاص التصرف فيها بالائمة عليهم السلام اما لانها يختصون برقبتها دون سائر الناس مثل الانفال والارضين التي ينجلي أهلها عنها، أو للزوم التصرف فيها بالتقبيل والتضمين لهم مثل أرض الخراج وما يجري مجراها، فيجب ان لا يحل لكم منكح ولا يتخلص لكم متجر ولا يسوغ لكم مطعم على وجه من الوجوه وسبب من الاسباب. قيل له: ان الامر وان كان على ما ذكرتموه من السؤال من اختصاص الائمة عليهم السلام بالتصرف في هذه الاشياء فان لنا طريقا الى الخلاص مما الزمتموناه، اما الغنائم والمتاجر والمناكح وما يجرى مجراها مما يجب للامام فيه الخمس فانهم عليهم السلام قد أباحوا لنا ذلك وسوغوا لنا التصرف فيه، وقد قدمنا فيما مضى ذلك، ويؤكده ايضا ما رواه:

If someone says: “If the matter concerning people’s wealth is as you have stated, namely that khums (fifth) is obligatory in it; and if the matter concerning spoils (al-ghanaim) is as you have described, namely that one-fifth must be taken from them; and if the ruling concerning lands is as you have explained, namely that the right of disposal over them belongs specifically to the Imams (a.s), peace be upon them, either because they alone are entitled to the ownership (raqaba) of the land itself, to the exclusion of all others, such as the anfal and the lands whose inhabitants have abandoned them, or because disposal over them must be through leasing (al-taqbil) and contractual liability (al-tadmin), such as the land of kharaj and whatever falls under the same ruling, then it follows that no marriage would be lawful for you, no trade would be pure for you, and no food would be permissible for you in any way or for any reason.” It is said to him in reply: “Even though the matter is as you have stated in the question, namely that the Imams, peace be upon them, have the exclusive right of disposal over these things, we still have a way out from what you have imposed upon us. As for spoils (al-ghanaim), trade, matrimonial matters (al-manakih), and anything similar in which the Imam’s (a.s) khums is obligatory, the Imams (a.s), peace be upon them, have permitted that for us and allowed us to dispose of it.” We have already presented this earlier. This is also supported by what he narrated (in the following hadith):

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي عُمَارَةَ عَنِ اَلْحَارِثِ بْنِ اَلْمُغِيرَةِ اَلنَّصْرِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ إِنَّ لَنَا أَمْوَالاً مِنْ غَلاَّتٍ وَتِجَارَاتٍ وَنَحْوِ ذَلِكَ وَ قَدْ عَلِمْتُ أَنَّ لَكَ فِيهَا حَقّاً قَالَ »فَلِمَ أَحْلَلْنَا إِذاً لِشِيعَتِنَا إِلاَّ لِتَطِيبَ وِلاَدَتُهُمْ وَ كُلُّ مَنْ وَالَى آبَائِي فَهُمْ فِي حِلٍّ مِمَّا فِي أَيْدِيهِمْ مِنْ حَقِّنَا فَلْيُبَلِّغِ اَلشَّاهِدُ اَلْغَائِبَ

Sa'd ibn Abdullah, from Ahmad ibn Muhammad ibn Abi Nasr, from Abu Umarah, from al-Harith ibn al-Mughirah al-Nasri, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) said to Imam (a.s): “We have wealth from yields, trades, and the like of that, and I have known that you have a right in them.” Imam (a.s) said: "Then why did we make it lawful for our Shia, except so that their birth may be pure? And everyone who has shown loyalty to my fathers (the Imams (a.s)), they are in release from what is in their hands of our right. So let the present convey (this command) it to the absent."

وَ عَنْهُ عَنْ أَبِي جَعْفَرٍ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: قَرَأْتُ فِي كِتَابٍ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ مِنْ رَجُلٍ يَسْأَلُهُ أَنْ يَجْعَلَهُ فِي حِلٍّ مِنْ مَأْكَلِهِ وَمَشْرَبِهِ مِنَ اَلْخُمُسِ فَكَتَبَ بِخَطِّهِ» مَنْ أَعْوَزَهُ شَيْءٌ مِنْ حَقِّي فَهُوَ فِي حِلٍّ«.

And from him, from Abu Jafar Ali ibn Mahziyar, who said: I (Ali ibn Mahziyar) read in a letter to Abu Ja’far (a.s), peace be upon him, from a man asking Imam (a.s) to ‘place him in release regarding his food and his drink from the khums.’ Imam (a.s) wrote in his own handwriting: "Whoever is in need of anything from my (the Imams (a.s)) right, then he is in release."

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْوَشَّاءِ عَنِ اَلْقَاسِمِ بْنِ بُرَيْدٍ عَنِ اَلْفُضَيْلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» مَنْ وَجَدَ بَرْدَ حُبِّنَا فِي كَبِدِهِ فَلْيَحْمَدِ اَللَّهَ عَلَى أَوَّلِ اَلنِّعَمِ« قَالَ قُلْتُ جُعِلْتُ فِدَاكَ مَا أَوَّلُ اَلنِّعَمِ قَالَ» طِيبُ اَلْوِلاَدَةِ« ثُمَّ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ» قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ لِفَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ» أَحِلِّي نَصِيبَكِ مِنَ اَلْفَيْءِ لآِبَاءِ شِيعَتِنَا لِيَطِيبُوا«« ثُمَّ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ» إِنَّا أَحْلَلْنَا أُمَّهَاتِ شِيعَتِنَا لآِبَائِهِمْ لِيَطِيبُوا«.

Muhammad ibn al-Hasan al-Saffar, from Ya'qub ibn Yazid, from al-Hasan ibn Ali al-Washsha, from al-Qasim ibn Burayd, from al-Fudayl, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: "Whoever finds the coolness of our love in his liver, let him praise almighty Allah (swt) for the first of blessings." He said: “I asked, ‘May I be made your ransom, what is the first of blessings?’” Imam (a.s) said: "Purity of birth." Then Abu Abdillah (a.s), peace be upon him, said: "The Commander of the Believers (a.s), peace be upon him, said to Sayyidah Fatimah (s.a), peace be upon her: 'Make your share of the fay' lawful for the fathers of our Shia, so that they may become pure.'" Then Abu Abdillah (a.s), peace be upon him, said: "Indeed, we (Ahlul Bayt (a.s)) have made lawful for the fathers of our Shia that by which their mothers became lawful to them, so that their birth may be pure." – meaning made lawful their right/share in wealth connected to marriage, dowries, livelihood, or intimacy, so that the Shia’s births are pure and legitimate, unlike others.

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنِ اَلْحَسَنِ بْنِ اَلْحَسَنِ وَمُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ وَحَسَنِ بْنِ عَلِيٍّ وَمُحَسِّنِ بْنِ عَلِيِّ بْنِ يُوسُفَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ طَلْحَةَ صَاحِبِ اَلسَّابِرِيِّ عَنْ مُعَاذِ بْنِ كَثِيرٍ بَيَّاعِ اَلْأَكْسِيَةِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» مُوَسَّعٌ عَلَى شِيعَتِنَا أَنْ يُنْفِقُوا مِمَّا فِي أَيْدِيهِمْ بِالْمَعْرُوفِ فَإِذَا قَامَ قَائِمُنَا عَلَيْهِ اَلسَّلاَمُ حَرُمَ عَلَى كُلِّ ذِي كَنْزٍ كَنْزُهُ حَتَّى يَأْتُوهُ بِهِ يَسْتَعِينُ بِهِ«.

Muhammad ibn al-Hasan al-Saffar, from al-Hasan ibn al-Hasan, Muhammad ibn Ali ibn Mahbub, Hasan ibn Ali, and Muhassin ibn Ali ibn Yusuf, all from Muhammad ibn Sinan, from Hammad ibn Talhah, the companion of al-Sabiri, from Mu'adh ibn Kathir, the seller of cloaks, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: "It has been made expansive for our Shia to spend from what is in their hands in a proper manner. Then when our Qa'im (ajf), peace be upon him, rises, every possessor of treasure will have his treasure forbidden to him until they bring it to the Qa'im (ajf), so that the Qa'im (ajf) may seek assistance through it."

فاما الارضون: فكل أرض تعين لنا انها مما قد أسلم أهلها عليها فانه يصح لنا التصرف فيها بالشراء منهم والمعاوضة وما يجري مجراهما، واما اراضي الخراج واراضي الانفال والتي قد انجلى أهلها عنها فانا قد ابحنا ايضا التصرف فيها ما دام الامام عليه السلام مستترا فإذا ظهر يرى هو عليه السلام في ذلك رأيه فنكون نحن في تصرفنا غير آثمين، وقد قدمنا ما يدل على ذلك، والذي يدل عليه ايضا ما رواه:

As for the lands: every land which becomes clear to us that it is among that upon which its people accepted Islam, then it is valid for us to dispose of it by purchasing from them, by exchange, and what follows their course. As for the lands of kharaj (aradi al-kharaj), the lands of anfal (aradi al-anfal), and those from which their people have departed, we have also been permitted to dispose of them as long as the Imam (ajf), peace be upon him, is concealed. Then when he appears, the Qa’im (ajf), peace be upon him, will decide concerning that according to his view, and we, in our disposal, will not be sinful. We have already presented what indicates that, and what also indicates it is what he narrated (in the following hadith):

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: رَأَيْتُ أَبَا سَيَّارٍ مِسْمَعَ بْنَ عَبْدِ اَلْمَلِكِ بِالْمَدِينَةِ وَ قَدْ كَانَ حَمَلَ إِلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَالاً فِي تِلْكَ اَلسَّنَةِ فَرَدَّهُ عَلَيْهِ فَقُلْتُ لَهُ لِمَ رَدَّ عَلَيْكَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْمَالَ اَلَّذِي حَمَلْتَهُ إِلَيْهِ فَقَالَ إِنِّي قُلْتُ لَهُ حِينَ حَمَلْتُ إِلَيْهِ اَلْمَالَ إِنِّي كُنْتُ وُلِّيتُ اَلْغَوْصَ فَأَصَبْتُ أَرْبَعَمِائَةِ أَلْفِ دِرْهَمٍ وَ قَدْ جِئْتُ بِخُمُسِهَا ثَمَانِينَ أَلْفَ دِرْهَمٍ وَكَرِهْتُ أَنْ أَحْبِسَهَا عَنْكَ أَوْ أَعْرِضَ لَهَا وَ هِيَ حَقُّكَ اَلَّذِي جَعَلَهُ اَللَّهُ تَعَالَى لَكَ فِي أَمْوَالِنَا فَقَالَ» وَ مَا لَنَا مِنَ اَلْأَرْضِ وَ مَا أَخْرَجَ اَللَّهُ مِنْهَا إِلاَّ اَلْخُمُسُ يَا أَبَا سَيَّارٍ اَلْأَرْضُ كُلُّهَا لَنَا فَمَا أَخْرَجَ اَللَّهُ مِنْهَا مِنْ شَيْءٍ فَهُوَ لَنَا« قَالَ قُلْتُ لَهُ أَنَا أَحْمِلُ إِلَيْكَ اَلْمَالَ كُلَّهُ فَقَالَ لِي» يَا أَبَا سَيَّارٍ قَدْ طَيَّبْنَاهُ لَكَ وَحَلَّلْنَاكَ مِنْهُ فَضُمَّ إِلَيْكَ مَالَكَ وَ كُلُّ مَا كَانَ فِي أَيْدِي شِيعَتِنَا مِنَ اَلْأَرْضِ فَهُمْ مُحَلَّلُونَ وَ يَحِلُّ لَهُمْ ذَلِكَ إِلَى أَنْ يَقُومَ قَائِمُنَا فَيَجْبِيَهُمْ طَسْقَ مَا كَانَ فِي أَيْدِي سِوَاهُمْ فَإِنَّ كَسْبَهُمْ مِنَ اَلْأَرْضِ حَرَامٌ عَلَيْهِمْ حَتَّى يَقُومَ قَائِمُنَا فَيَأْخُذَ اَلْأَرْضَ مِنْ أَيْدِيهِمْ وَيُخْرِجَهُمْ عَنْهَا صَغَرَةً«.

Sa'd ibn Abdullah, from Abu Jafar, from al-Hasan ibn Mahbub, from Umar ibn Yazid, who said: I saw Abu Sayyar, Misma ibn Abd al-Malik, in Madinah, and he had carried wealth to Abu Abdillah (a.s), peace be upon him, in that year, but Imam (a.s) returned it to him. So I (narrator) said to him (Abu Sayyar): “Why did Abu Abdillah (a.s), peace be upon him, return to you the wealth that you had carried to him?” He (Abu Sayyar) said: “I said to Imam (a.s) when I carried the wealth to him, ‘I had been appointed over diving (ghaws), and I obtained four hundred thousand dirhams, and I have brought its khums, eighty thousand dirhams, and I disliked withholding it from you or exposing it to anything, while it is your right which Allah (swt) the Exalted has appointed for you in our wealth.’” Imam (a.s) said: "And what do we have from the earth and from what Allah (swt) brings out from it except the khums? O Abu Sayyar, the whole earth belongs to us, so whatever Allah (swt) brings out from it of anything, it belongs to us." He (Abu Sayyar) said: “I said to Imam (a.s), ‘I will carry all the wealth to you.’” Imam (a.s) said to me: "O Abu Sayyar, we have made it pure for you and made you released from it, so attach your wealth to yourself. And everything that is in the hands of our Shia from the earth, they are released, and that is lawful for them until our Qa'im (ajf) rises. Then the Qa’im (ajf) will collect from them the land tax (tasq) of what was in their hands. As for what is in the hands of others besides them (the Shia), their earning from the earth is forbidden for them until our Qa'im (ajf) rises, then the Qa’im (ajf) will take the earth from their hands and expel them from it in humiliation."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: سَمِعْتُ رَجُلاً مِنْ أَهْلِ اَلْجَبَلِ يَسْأَلُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَخَذَ أَرْضاً مَوَاتاً تَرَكَهَا أَهْلُهَا فَعَمَرَهَا وَ أَكْرَى أَنْهَارَهَا وَ بَنَى فِيهَا بُيُوتاً وَغَرَسَ فِيهَا نَخْلاً وَشَجَراً قَالَ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ» كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يَقُولُ» مَنْ أَحْيَا أَرْضاً مِنَ اَلْمُؤْمِنِينَ فَهِيَ لَهُ وَ عَلَيْهِ طَسْقُهَا يُؤَدِّيهِ إِلَى اَلْإِمَامِ فِي حَالِ اَلْهُدْنَةِ فَإِذَا ظَهَرَ اَلْقَائِمُ عَلَيْهِ اَلسَّلاَمُ فَلْيُوَطِّنْ نَفْسَهُ عَلَى أَنْ تُؤْخَذَ مِنْهُ««.

Muhammad ibn Ali ibn Mahbub, from Muhammad ibn al-Husayn, from al-Hasan ibn Mahbub, from Umar ibn Yazid, who said: I (narrator) heard a man from the people of the mountain asking Abu Abdillah (a.s), peace be upon him, about ‘a man who took dead land (mawat) which its people had abandoned, then he cultivated it, dug its rivers, built houses in it, and planted palms and trees in it.’ So Abu Abdillah (a.s), peace be upon him, said: “The Commander of the Believers (a.s), peace be upon him, used to say: 'Whoever from the believers revives land, then it belongs to him, and upon him is its land tax (tasq), which he pays to the Imam (of the time) in the state of truce. Then when the Qa'im (ajf), peace be upon him, appears, let him prepare himself for it (dead land) to be taken from him.'"

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ عَبْدِ اَلْكَرِيمِ بْنِ عَمْرٍو اَلْخَثْعَمِيِّ عَنِ اَلْحَارِثِ بْنِ اَلْمُغِيرَةِ اَلنَّصْرِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فَجَلَسْتُ عِنْدَهُ فَإِذَا نَجِيَّةُ قَدِ اِسْتَأْذَنَ عَلَيْهِ فَأَذِنَ لَهُ فَدَخَلَ فَجَثَا عَلَى رُكْبَتَيْهِ ثُمَّ قَالَ جُعِلْتُ فِدَاكَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ مَسْأَلَةٍ وَ اَللَّهِ مَا أُرِيدُ بِهَا إِلاَّ فَكَاكَ رَقَبَتِي مِنَ اَلنَّارِ فَكَأَنَّهُ رَقَّ لَهُ فَاسْتَوَى جَالِساً فَقَالَ لَهُ» يَا نَجِيَّةُ سَلْنِي فَلاَ تَسْأَلُنِي اَلْيَوْمَ عَنْ شَيْءٍ إِلاَّ أَخْبَرْتُكَ بِهِ« قَالَ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي فُلاَنٍ وَفُلاَنٍ قَالَ» يَا نَجِيَّةُ إِنَّ لَنَا اَلْخُمُسَ فِي كِتَابِ اَللَّهِ وَلَنَا اَلْأَنْفَالَ وَلَنَا صَفْوَ اَلْأَمْوَالِ وَ هُمَا وَ اَللَّهِ أَوَّلُ مَنْ ظَلَمَنَا حَقَّنَا فِي كِتَابِ اَللَّهِ وَ أَوَّلُ مَنْ حَمَلَ اَلنَّاسَ عَلَى رِقَابِنَا وَدِمَاؤُنَا فِي أَعْنَاقِهِمَا إِلَى يَوْمِ اَلْقِيَامَةِ بِظُلْمِنَا أَهْلَ اَلْبَيْتِ وَ إِنَّ اَلنَّاسَ لَيَتَقَلَّبُونَ فِي حَرَامٍ إِلَى يَوْمِ اَلْقِيَامَةِ بِظُلْمِنَا أَهْلَ اَلْبَيْتِ« فَقَالَ نَجِيَّةُ» إِنّٰا لِلّٰهِ وَإِنّٰا إِلَيْهِ رٰاجِعُونَ« ثَلاَثَ مَرَّاتٍ هَلَكْنَا وَ رَبِّ اَلْكَعْبَةِ قَالَ فَرَفَعَ فَخِذَهُ عَنِ اَلْوِسَادَةِ فَاسْتَقْبَلَ اَلْقِبْلَةَ فَدَعَا بِدُعَاءٍ لَمْ أَفْهَمْ مِنْهُ شَيْئاً إِلاَّ أَنَّا سَمِعْنَاهُ فِي آخِرِ دُعَائِهِ وَ هُوَ يَقُولُ» اَللَّهُمَّ إِنَّا قَدْ أَحْلَلْنَا ذَلِكَ لِشِيعَتِنَا« قَالَ ثُمَّ أَقْبَلَ إِلَيْنَا بِوَجْهِهِ وَقَالَ» يَا نَجِيَّةُ مَا عَلَى فِطْرَةِ إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ غَيْرُنَا وَ غَيْرُ شِيعَتِنَا«.

Ali ibn al-Hasan ibn Faddal, from Jafar ibn Muhammad ibn Hakim, from Abd al-Karim ibn Amr al-Khathami, from al-Harith ibn al-Mughirah al-Nasri, who said: I (narrator) entered upon Abu Ja’far (a.s), peace be upon him, and sat with him. Then suddenly Najiyyah had sought permission to enter upon Imam (a.s), so the Imam (a.s) gave him permission. He (Najiyyah) entered and knelt upon his knees, then said: “May I be made your ransom, I want to ask you about a matter, and by Allah (swt), I do not intend by it except the freeing of my neck from the Fire.” It was as though the Imam (a.s) felt compassion for him (Najiyyah), so the Imam (a.s) sat upright and said to him: "O Najiyyah, ask me, for you will not ask me today about anything except that I will inform you of it." He (Najiyyah) said: “May I be made your ransom, what do you say about ‘so-and-so’ and ‘so-and-so’? Imam (a.s) said: "O Najiyyah, indeed we (Ahlul Bayt (a.s)) have the khums in the Book of Allah (swt), and we have the spoils (anfal), and we have the chosen portion of the wealth. And they two (the first two caliphs), by Allah (swt), were the first to wrong us of our right in the Book of Allah (swt), and the first to carry the people upon our necks. And our blood is upon their necks until the Day of Resurrection because of their wronging us, the People of the House (Ahlul Bayt (a.s)). And indeed the people will continue turning about in the unlawful until the Day of Resurrection because of their wronging us, the People of the House (Ahlul Bayt (a.s))." So Najiyyah said: "‘Indeed we belong to Allah (swt), and indeed to Him (swt) we return,’ (three times). We have perished, by the Lord (azj) of the Ka'bah.” He (narrator) said: “Then Imam (a.s) raised his thigh from the cushion, faced the qiblah, and supplicated with a supplication from which I did not understand anything, except that we heard Imam (a.s) at the end of his supplication while he was saying, ‘O Allah (swt), indeed we have made that lawful for our Shia.’" He (narrator) said: “Then Imam (a.s) turned his face toward us and said, ‘O Najiyyah, no one is upon the natural disposition of Ibrahim (a.s), peace be upon him, other than us and our Shia.’"

فان قال قائل: ان جميع ما ذكرتموه انما يدل على اباحة التصرف لكم في هذه الارضين، ولم يدل على انه يصح لكم تملكها بالشراء والبيع، فإذا لم يصح الشراء والبيع فما يكون فرعا عليه ايضا لا يصح مثل الوقف والنحلة والهبة وما يجري مجرى ذلك. قيل له: إنا قد قسمنا الارضين فيما مضى على ثلاثة اقسام: أرض يسلم أهلها عليها فهي تترك في ايديهم وهي ملك لهم فما يكون حكمه هذا الحكم صح لنا شراؤها وبيعها، واما الارضون التي تؤخذ عنوة أو يصالح أهلها عليها فقد ابحنا شراؤها وبيعها لان لنا في ذلك قسما لانها اراضي المسلمين وهذا القسم ايضا يصح الشراء والبيع فيه على هذا الوجه، واما الانفال وما يجري مجراها فليس يصح تملكها بالشراء والبيع وانما ابيح لنا التصرف حسب، والذي يدل على القسم الثاني ما رواه:

If someone says: “Everything you have mentioned only proves that it is permissible for you to dispose of these lands. It does not prove that you may validly own them through purchase and sale. Therefore, if purchase and sale are not valid, then whatever depends upon ownership is also not valid, such as endowment, grant, gift, and similar matters.” It is said to him in reply: “We have already divided lands into three categories. The first is land whose people accepted Islam while remaining upon it. Such land is left in their hands and is their property. Therefore, whatever falls under this ruling may validly be bought and sold by us. The second is land taken by force (anwatan), or land whose people entered into a peace treaty concerning it. We have permitted buying and selling this type of land because we have a share in it, since it is land belonging to the Muslims. For this reason, purchase and sale are also valid in this category. The third is the anfal and whatever falls under the same ruling. These cannot be validly owned through purchase and sale; rather, we have only been permitted to dispose of them.” What indicates the second category is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ حَدَّثَنِي أَبُو بُرْدَةَ بْنُ رَجَاءٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ كَيْفَ تَرَى فِي شِرَاءِ أَرْضِ اَلْخَرَاجِ قَالَ» وَ مَنْ يَبِيعُ ذَلِكَ هِيَ أَرْضُ اَلْمُسْلِمِينَ« قَالَ قُلْتُ يَبِيعُهَا اَلَّذِي هِيَ فِي يَدِهِ قَالَ» وَ يَصْنَعُ بِخَرَاجِ اَلْمُسْلِمِينَ مَاذَا« ثُمَّ قَالَ» لاَ بَأْسَ اِشْتَرَى حَقَّهُ مِنْهَا وَ يُحَوَّلُ حَقُّ اَلْمُسْلِمِينَ عَلَيْهِ لَعَلَّهُ يَكُونُ أَقْوَى عَلَيْهَا وَ أَمْلَأَ بِخَرَاجِهِمْ مِنْهُ«.

Muhammad ibn al-Hasan al-Saffar, from Ayyub ibn Nuh, from Safwan ibn Yahya, who said: Abu Burdah ibn Raja’ narrated to me, saying: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “What do you think regarding the purchase of land subject to land tax (kharaj)?” Imam (a.s) said: "And who sells that? It is the land of the Muslims." He (narrator) said: “I said: ‘The one in whose hand it is sells it.’” Imam (a.s) said: "And what will he do with the land tax (kharaj) of the Muslims?" Then Imam (a.s) said: "There is no harm. He has bought his right from it, and the right of the Muslims is transferred upon him. Perhaps he will be stronger over it and more capable of fulfilling their land tax than him."

وَ رَوَى عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلشِّرَاءِ مِنْ أَرْضِ اَلْيَهُودِ وَاَلنَّصَارَى فَقَالَ» لَيْسَ بِهِ بَأْسٌ قَدْ ظَهَرَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ عَلَى أَهْلِ خَيْبَرَ فَخَارَجَهُمْ عَلَى أَنْ يَتْرُكَ اَلْأَرْضَ بِأَيْدِيهِمْ يَعْمَلُونَهَا وَيَعْمُرُونَهَا فَلاَ أَرَى بِهَا بَأْساً لَوْ أَنَّكَ اِشْتَرَيْتَ مِنْهَا شَيْئاً وَ أَيُّمَا قَوْمٍ أَحْيَوْا شَيْئاً مِنَ اَلْأَرْضِ وَعَمِلُوهَا فَهُمْ أَحَقُّ بِهَا وَ هِيَ لَهُمْ«.

And Ali ibn al-Hasan ibn Faddal narrated, from Ibrahim ibn Hashim, from Hammad ibn Isa, from Muhammad ibn Muslim, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘purchasing from the land of the Jews and the Christians.’ Imam (a.s) said: "There is no harm in it. The Messenger of Allah (swt), may Allah (swt) bless him and his family, prevailed over the people of Khaybar, so He (saws) made an agreement with them that He (saws) would leave the land in their hands, and they would work it and cultivate it. So I see no harm in it if you were to buy something from it. And whichever people revive anything from the land and work it, then they have the greater right to it, and it belongs to them."

وَ عَنْهُ عَنْ عَلِيٍّ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ عُمَرَ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ ذَلِكَ فَقَالَ» لاَ بَأْسَ بِشِرَائِهَا فَإِنَّهَا إِذَا كَانَتْ بِمَنْزِلَتِهَا فِي أَيْدِيهِمْ يُؤَدِّي عَنْهَا كَمَا يُؤَدَّى عَنْهَا«.

And from him, from Ali, from Hammad, from Hariz, from Muhammad ibn Muslim and Umar ibn Hanzalah, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about that, Imam (a.s) said: "There is no harm in purchasing it, for when it remains in their hands in its position, it is paid on its behalf just as it is paid on its behalf."

وَ عَنْهُ عَنْ عَلِيٍّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ أَبِي زِيَادٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلشِّرَاءِ مِنْ أَرْضِ اَلْجِزْيَةِ قَالَ فَقَالَ» اِشْتَرِهَا فَإِنَّ لَكَ مِنَ اَلْحَقِّ مَا هُوَ أَكْثَرُ مِنْ ذَلِكَ«.

And from him, from Ali, from Hammad ibn Isa, from Ibrahim ibn Abi Ziyad, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘purchasing from the land of jizyah (per-capita poll tax).’ He (narrator) said: “Imam (a.s) said, ‘Purchase it, for you have from the right that which is more than that.’"

وَ بِهَذَا اَلْإِسْنَادِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:» إِذَا كَانَ ذَلِكَ كُنْتُمْ إِلَى أَنْ تُزَادُوا أَقْرَبَ مِنْكُمْ إِلَى أَنْ تُنْقَصُوا«.

And with this chain of transmission, from Hammad, from Hariz, from Zurarah, from Abu Abdillah (a.s), peace be upon him, that he said: Imam (a.s) said: "When that is the case, you are closer to being increased than you are to being decreased."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:» رُفِعَ إِلَى أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ مُؤْمِنٌ اِشْتَرَى أَرْضاً مِنْ أَرَاضِي اَلْخَرَاجِ فَقَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ» لَهُ مَا لَنَا وَ عَلَيْهِ مَا عَلَيْنَا مُسْلِماً كَانَ أَوْ كَافِراً لَهُ مَا لِأَهْلِ اَللَّهِ وَ عَلَيْهِ مَا عَلَيْهِمْ««.

And with this chain of transmission, from Hariz, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) heard Imam (a.s) saying: "A believing man who had purchased land from the lands subject to land tax (kharaj) was brought before Commander of the Believers (a.s), peace be upon him. So the Commander of the Believers (a.s), peace be upon him, said: 'He has what we have, and upon him is what is upon us, whether he is a Muslim or an unbeliever. He has what belongs to the people of Allah (swt), and upon him is what is upon them.'"

ذكر الشيخ رحمه الله:) انه قد اختلف أصحابنا في حديث الخمس عند الغيبة وذهب كل فريق منهم فيه الى مقال فمنهم من يسقط فرض إخراجه لغيبة الامام عليه السلام بما تقدم من الرخص فيه من الاخبار، وبعضهم يذهب الى كنزه ويتأول خبرا ورد أن الارض تظهر كنوزها عند ظهور الامام عليه السلام، وانه عليه السلام إذا قام دله الله تعالى على الكنوز فيأخذها من كل مكان، وبعضهم يرى صلة الذرية وفقراء الشيعة على طريق الاستحباب، وبعضهم يرى عزله لصاحب الامر عليه السلام فان خشي ادراك الموت قبل ظهوره وصى به الى من يثق به في عقله وديانته فليسلمه الى الامام عليه السلام ان ادرك قيامه، وإلا وصى به الى من يقوم مقامه في الثقة والديانة ثم على هذا الشرط الى ان يظهر إمام الزمان عليه السلام ،وهذا القول عندي أوضح من جميع ما تقدمه لان الخمس حق وجب لصاحبه لم يرسم فيه قبل غيبته حتى يجب الانتهاء إليه، فوجب حفظه عليه الى وقت إيابه والتمكن من إيصاله إليه أو وجود من انتقل بالحق إليه، ويجري ذلك مجرى الزكاة التي يعدم عند حلولها مستحقها فلا يجب عند عدم ذلك سقوطها، ولا يحل التصرف فيها على حسب التصرف والاملاك، ويجب حفظها بالنفس أو الوصية بها الى من يقوم بايصالها الى مستحقها من أهل الزكاة من الاصناف وان ذهب ذاهب الى ما ذكرناه في شطر الخمس الذي هو خالص للامام عليه السلام وجعل الشطر الآخر لايتام آل محمد صلى الله عليه وآله وابناء سبيلهم ومساكينهم على ما جاء في القرآن لم يبعد إصابته الحق في ذلك بل كان على صواب(.

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, mentioned: “Our companions have differed concerning the hadiths on the fifth (al-khums) during the occultation (al-ghayba), and each group among them has adopted a different view. Some of them hold that the obligation of paying it is dropped because of the occultation of the Imam (ajf), peace be upon him, relying on the reports mentioned earlier which grant concession regarding it. Others hold that it should be buried, and they interpret accordingly a report which states that, when the Imam (ajf), peace be upon him, appears, the earth will reveal its treasures, and that when the Qa’im (ajf) rises, Allah (swt), the Exalted, will direct him (ajf) to those treasures, and the Qa’im (ajf) will take them from every place. Others consider it recommended to maintain ties with the progeny of the Prophet (saws) and the poor among the Shia through it. Others hold the opinion that it should be set aside for the Master of the Command (Sahib al-Amr) (a.s), peace be upon him. Then, if a person fears that death may overtake him before the Imam’s (ajf) appearance, he should bequeath it to someone whom he trusts in intellect and religion, so that he may hand it over to the Imam (ajf), peace be upon him, if he reaches the time of his (ajf) rising. If not, then he should bequeath it to another person who takes his place in trustworthiness and religious commitment. This should continue upon the same condition until the Imam (ajf) of the Time, peace be upon him, appears. This view, in my opinion, is the clearest of all the views mentioned. That is because khums is a right that has become obligatory for its owner, and no instruction was laid down concerning it before his (ajf) occultation which we would be obliged to follow as the final ruling. Therefore, it is obligatory to preserve it for him (ajf) until the time of his (ajf) return, when it becomes possible to deliver it to him (ajf), or until the existence of someone to whom the right has transferred. This is like zakat. When zakat becomes due but its deserving recipient is absent, the obligation does not fall away because of that absence, nor does it become lawful to dispose of it as one disposes of personal property. Rather, it must be preserved, either personally or by bequeathing it to someone who will deliver it to its rightful recipient from among the categories of the people of zakat. And if someone were to apply what we have mentioned to the half of khums that belongs exclusively to the Imam (a.s), peace be upon him, while assigning the other half to the orphans of the family of Muhammad (saws), may Allah (swt) bless him and his family, their stranded travellers (wayfarers), and their poor, in accordance with what has come in the Quran, then he would not be far from attaining the truth in that. Rather, he would be correct.”

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنِ اَلْحَكَمِ بْنِ أَيْمَنَ عَنْ أَبِي خَالِدٍ اَلْكَابُلِيِّ قَالَ: قَالَ »إِنْ رَأَيْتَ صَاحِبَ هَذَا اَلْأَمْرِ يُعْطِي كُلَّمَا فِي بَيْتِ اَلْمَالِ رَجُلاً وَاحِداً فَلاَ يَدْخُلَنَّ فِي قَلْبِكَ شَيْءٌ فَإِنَّهُ إِنَّمَا يَعْمَلُ بِأَمْرِ اَللَّهِ«.

Ali ibn al-Hasan ibn Faddal, from Ya'qub ibn Yazid, from Muhammad ibn Abi Umayr, from al-Hakam ibn Ayman, from Abu Khalid al-Kabuli, who said: He said: "If you see the Master of the Command (a.s) (Sahib al-Amr) giving everything that is in the public treasury to one man, then let nothing enter your heart (doubt), for he (the Imam (a.s)) only acts by the command of Allah (swt)."

وَ عَنْهُ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» إِنَّمَا تُصْرَفُ اَلسِّهَامُ عَلَى مَا حَوَى اَلْعَسْكَرُ«.

And from him, from Jafar ibn Muhammad ibn Hakim, from Jamil ibn Darraj, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: "The shares are only distributed over what the army has contained."

اَلسَّيَّارِيُّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ: لَمَّا وَرَدَ أَبُو اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ عَلَى اَلْمَهْدِيِّ وَجَدَهُ يَرُدُّ اَلْمَظَالِمَ فَقَالَ لَهُ» مَا بَالُ مَظْلِمَتِنَا يَا أَمِيرَ اَلْمُؤْمِنِينَ لاَ تَرُدُّ« فَقَالَ لَهُ وَ مَا هِيَ يَا أَبَا اَلْحَسَنِ فَقَالَ» إِنَّ اَللَّهَ عَزَّ وَجَلَّ لَمَّا فَتَحَ عَلَى نَبِيِّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَدَكاً وَ مَا وَالاَهَا وَ لَمْ يُوجَفْ عَلَيْهَا بِ»خَيْلٍ وَ لاٰ رِكٰابٍ« فَأَنْزَلَ اَللَّهُ تَعَالَى عَلَى نَبِيِّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ» وَآتِ ذَا اَلْقُرْبىٰ حَقَّهُ« فَلَمْ يَدْرِ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ مَنْ هُمْ فَرَاجَعَ فِي ذَلِكَ جَبْرَئِيلَ عَلَيْهِ اَلسَّلاَمُ فَسَأَلَ اَللَّهَ عَزَّ وَ جَلَّ عَنْ ذَلِكَ فَأَوْحَى اَللَّهُ إِلَيْهِ »أَنِ اِدْفَعْ فَدَكاً إِلَى فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ «فَدَعَاهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ فَقَالَ لَهَا» يَا فَاطِمَةُ إِنَّ اَللَّهَ تَعَالَى أَمَرَنِي أَنْ أَدْفَعَ إِلَيْكِ فَدَكاً« فَقَالَتْ »قَدْ قَبِلْتُ يَا رَسُولَ اَللَّهِ مِنَ اَللَّهِ وَ مِنْكَ« فَلَمْ يَزَلْ وُكَلاَؤُهَا فِيهَا حَيَاةَ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ فَلَمَّا وُلِّيَ أَبُو بَكْرٍ أَخْرَجَ عَنْهَا وُكَلاَءَهَا فَأَتَتْهُ فَسَأَلَتْهُ أَنْ يَرُدَّهَا عَلَيْهَا فَقَالَ لَهَا اِئتِينِي بِأَسْوَدَ أَوْ أَحْمَرَ لِيَشْهَدَ لَكِ بِذَلِكِ فَجَاءَتْ بِأَمِيرِ اَلْمُؤْمِنِينَ وَ اَلْحَسَنِ وَ اَلْحُسَيْنِ عَلَيْهِمُ اَلسَّلاَمُ وَ أُمِّ أَيْمَنَ فَشَهِدُوا لَهَا بِذَلِكَ فَكَتَبَ لَهَا بِتَرْكِ اَلتَّعَرُّضِ فَخَرَجَتْ بِالْكِتَابِ مَعَهَا فَلَقِيَهَا عُمَرُ فَقَالَ لَهَا مَا هَذَا مَعَكِ يَا بِنْتَ مُحَمَّدٍ قَالَتْ» كِتَابٌ كَتَبَهُ لِيَ اِبْنُ أَبِي قُحَافَةَ فَقَالَ لَهَا أَرِينِيهِ فَأَبَتْ فَانْتَزَعَهُ مِنْ يَدِهَا فَنَظَرَ فِيهِ وَتَفَلَ فِيهِ وَمَحَاهُ وَخَرَقَهُ وَ قَالَ هَذَا لِأَنَّ أَبَاكِ لَمْ يُوجِفْ عَلَيْهِ بِ»خَيْلٍ وَ لاٰ رِكٰابٍ« وَ تَرَكَهَا وَ مَضَى« فَقَالَ لَهُ اَلْمَهْدِيُّ حُدَّهَا لِي فَحَدَّهَا فَقَالَ هَذَا كَثِيرٌ فَأَنْظُرُ فِيهِ.

Al-Sayyari, from Ali ibn Asbat, who said: When Abu al-Hasan Musa (a.s), peace be upon him, came to al-Mahdi, he found him returning wrongfully taken properties to their owners. So the Imam (a.s) said to him: “Why is our wrongfully taken right not being returned, O Commander of the Believers?" al-Mahdi said to Imam (a.s): “And what is it, O Abu al-Hasan?” Imam (a.s) said: " Indeed, when Allah (swt), Mighty and Majestic, granted His Prophet (saws), may Allah (swt) bless him and his family, victory over Fadak and the lands surrounding it, and ‘neither horses nor riding camels had been driven against it’, Allah (swt), the Exalted, revealed to His Prophet (saws): ‘And give the near relative his right.' The Messenger of Allah (swt), may Allah (swt) bless him and his family, did not know who was meant by ‘the near relative’, so He (saws) referred the matter to Jibra’il (a.s), peace be upon him, and asked Allah (swt), Mighty and Majestic, about it. So Allah (swt) revealed to the Prophet (saws): ‘Hand over Fadak to Fatimah (s.a), peace be upon her.’ The Messenger of Allah (swt), may Allah (swt) bless him and his family, then called Fatimah (s.a) and said to her: ‘O Fatimah, indeed Allah (swt), the Exalted, has commanded me to hand over Fadak to you.’ Fatima (s.a) said: 'I have accepted, O Prophet of Allah (swt), from Allah (swt) and from you.' The agents of Fatimah (s.a) remained in Fadak during the lifetime of the Messenger of Allah (swt), may Allah (swt) bless him and his family. Then, when Abu Bakr came to authority, he expelled her agents from it. So Fatimah (s.a) came to Abu Bakr and asked him to return Fadak to her. Abu Bakr replied: “Bring me a black or red person to testify for you regarding that.” So Fatima (s.a) brought the Commander of the Believers (a.s), al-Hasan (a.s), al-Husayn (a.s), peace be upon them, and Umm Ayman, and they testified for her regarding that (the land of Fadak). So Abu Bakr wrote a document for her, stating that Fadak should not be interfered with. Fatimah (s.a) then left with the written document in her possession. Then Umar ibn al-Khattab met Fatima (s.a) and said to her: “What is this with you, O daughter of Muhammad (saws)?” Fatima (s.a) said: “A document which the son of Abu Quhafah (Abu Bakr) wrote for me (about handing over Fadak).” He (Umar ibn al-Khattab) said to Fatima (s.a): “Show it to me.” But Fatima (s.a) refused, so he (Umar ibn al-Khattab) snatched it from her (Fatima (s.a)) hand, looked at it, spat in it, erased it, and tore it. And he (Umar ibn al-Khattab) said: “This is because your father (the Prophet (saws)) did not drive horses nor riding camels against it.” Then he (Umar ibn al-Khattab) left her (Fatima (s.a)) and went away." So al-Mahdi said to Imam (a.s): “Define its boundaries for me.” Imam (a.s) defined its boundaries. He (al-Mahdi) said: “This is much. I will look into it.”

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ سِنْدِيِّ بْنِ مُحَمَّدٍ عَنْ عَلاَءٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: »اَلْأَنْفَالُ مِنَ اَلنَّفْلِ وَ فِي سُورَةِ اَلْأَنْفَالِ جَدْعُ اَلْأَنْفِ«.

Ali ibn al-Hasan ibn Faddal, from Sindi ibn Muhammad, from Ala, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him, who said: Imam (a.s) said: "The spoils (anfal) are from the extra grant (nafl), and in Surat al-Anfal there is the cutting off of the nose."

وعنه عن ابراهيم بن هاشم عن حماد بن عيسى عن محمد بن مسلم عن ابي عبد الله ع انه سمعه يقول: ان الانفال ما كان من ارض لم يكن فيها هراقة دم أو قوم صولحوا واعطوا بايديهم، فما كان من أرض خربة أو بطون أودية فهذا كله من الفئ، والانفال لله وللرسول ص فما كان لله فهو للرسول ص و يضعه حيث يحب

And from him, from Ibrahim ibn Hashim, from Hammad ibn Isa, from Muhammad ibn Muslim, from Abu Abdillah (a.s), peace be upon him, that he heard him saying: Imam (a.s) said: “Al-Anfal are every land in which no blood was shed, or a people with whom peace was made and who surrendered it willingly. So whatever is from ruined lands, or from the inner parts of valleys, all of this is from the fay’. And the anfal (spoils) are for Allah (swt) and for the Messenger (saws), may Allah (swt) bless him and his family. So whatever belongs to Allah (swt) belongs to the Messenger (saws), may Allah (swt) bless him and his family, and He (saws) places it wherever He (saws) prefers.

أَبُو اَلْعَبَّاسِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍ اِبْنُ عُقْدَةَ اَلْحَافِظُ اَلْهَمْدَانِيُّ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ اَلْمُفَضَّلِ بْنِ إِبْرَاهِيمَ اَلْأَشْعَرِيِّ قَالَ حَدَّثَنَا اَلْحَسَنُ بْنُ عَلِيِّ بْنِ زِيَادٍ وَ هُوَ اَلْوَشَّاءُ اَلْخَزَّازُ وَ هُوَ اِبْنُ بِنْتِ إِلْيَاسَ وَ كَانَ وَقَفَ ثُمَّ رَجَعَ فَقَطَعَ عَنْ عَبْدِ اَلْكَرِيمِ بْنِ عُمَرَ اَلْخَثْعَمِيِّ عَنْ عَبْدِ اَللَّهِ بْنِ أَبِي يَعْفُورٍ وَ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي اَلصَّامِتِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: »أَكْبَرُ اَلْكَبَائِرِ سَبْعٌ اَلشِّرْكُ بِاللَّهِ اَلْعَظِيمِ وَ قَتْلُ اَلنَّفْسِ »اَلَّتِي حَرَّمَ اللهَُ« عَزَّ وَ جَلَّ »إِلاّٰ بِالْحَقِّ« وَ أَكْلُ أَمْوَالِ اَلْيَتَامَى وَ عُقُوقُ اَلْوَالِدَيْنِ وَ قَذْفُ اَلْمُحْصَنَاتِ وَ اَلْفِرَارُ مِنَ اَلزَّحْفِ وَ إِنْكَارُ مَا أَنْزَلَ اَللَّهُ عَزَّ وَجَلَّ فَأَمَّا اَلشِّرْكُ بِاللَّهِ اَلْعَظِيمِ فَقَدْ بَلَغَكُمْ مَا أَنْزَلَ اَللَّهُ فِينَا وَمَا قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ فَرَدُّوهُ عَلَى اَللَّهِ وَ عَلَى رَسُولِهِ وَ أَمَّا قَتْلُ اَلنَّفْسِ اَلْحَرَامِ فَقَتْلُ اَلْحُسَيْنِ عَلَيْهِ اَلسَّلاَمُ وَ أَصْحَابِهِ وَ أَمَّا أَكْلُ أَمْوَالِ اَلْيَتَامَى فَقَدْ ظُلِمْنَا فَيْئَنَا وَذَهَبُوا بِهِ وَأَمَّا عُقُوقُ اَلْوَالِدَيْنِ فَإِنَّ اَللَّهَ عَزَّ وَجَلَّ قَالَ فِي كِتَابِهِ» اَلنَّبِيُّ أَوْلىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ أَزْوٰاجُهُ أُمَّهٰاتُهُمْ« وَ هُوَ أَبٌ لَهُمْ فَعَقُّوهُ فِي ذُرِّيَّتِهِ وَ فِي قَرَابَتِهِ وَ أَمَّا قَذْفُ اَلْمُحْصَنَاتِ فَقَدْ قَذَفُوا فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ عَلَى مَنَابِرِهِمْ وَأَمَّا اَلْفِرَارُ مِنَ اَلزَّحْفِ فَقَدْ أَعْطَوْا أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ اَلْبَيْعَةَ طَائِعِينَ غَيْرَ مُكْرَهِينَ ثُمَّ فَرُّوا عَنْهُ وَخَذَلُوهُ وَ أَمَّا إِنْكَارُ مَا أَنْزَلَ اَللَّهُ عَزَّ وَجَلَّ فَقَدْ أَنْكَرُوا حَقَّنَا وَجَحَدُوا لَهُ وَ هَذَا مِمَّا لاَ يَتَعَاجَمُ فِيهِ أَحَدٌ وَ اَللَّهُ يَقُولُ» إِنْ تَجْتَنِبُوا كَبٰائِرَ مٰا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئٰاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلاً كَرِيماً««.

Abu al-Abbas Ahmad ibn Muhammad ibn Sa'id ibn Uqdah, the memorizer (al-Hafiz), al-Hamdani, from Abu Ja'far Muhammad ibn al-Mufaddal ibn Ibrahim al-Ash'ari, who said: Al-Hasan ibn Ali ibn Ziyad narrated to us, and he is al-Washsha al-Khazzaz, and he is the son of the daughter of Ilyas, and he had become Waqifi, then returned and became firm (qata'a), from Abd al-Karim ibn Umar al-Khath'ami, from Abd Allah ibn Abi Ya'fur and Mu'alla ibn Khunays, from Abu al-Samit, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: "The greatest of the major sins are seven: Associating partners with Allah (swt) the Great; Killing the soul 'which Allah (swt), Mighty and Majestic, has forbidden except by right,'; Consuming the wealth of orphans; Disobedience to parents; Accusing chaste women; Fleeing from the advancing army; And denying what Allah (swt), Mighty and Majestic, has sent down. As for associating partners with Allah (swt) the Great, what Allah (swt) sent down concerning us and what the Messenger of Allah (swt), said has reached you, but they rejected it against Allah (swt) and against His Messenger (saws). As for killing the forbidden soul, it is the killing of al-Husayn (a.s), peace be upon him, and his companions. As for consuming the wealth of orphans, our fay’ was wrongfully taken from us, and they went away with it. As for disobedience to parents, Allah (swt), Mighty and Majestic, said in His (swt) Book: 'The Prophet (saws) has a greater right over the believers than they have over themselves, and his wives are their mothers.' And the Prophet (saws) is a father to them, yet they disobeyed Him (saws) regarding his progeny (Ahlul Bayt (a.s)) and regarding his relatives. As for accusing chaste women, they accused (Sayyidah) Fatimah (s.a), peace be upon her, upon their pulpits. As for fleeing from the advancing army, they gave the pledge of allegiance to the Commander of the Believers (a.s), peace be upon him, willingly, without being compelled, then they fled from him (a.s) and abandoned him (a.s). As for denying what Allah (swt), Mighty and Majestic, sent down, they denied our right and rejected it. And this is something in which no one feigns incomprehension. And Allah (swt) says: 'If you avoid the major sins which you are forbidden, We (swt) shall expiate from you your evil deeds and admit you into a noble entrance.'" (Surah An-Nisa 4:31)

تم الجزء الثالث من كتاب تهذيب الاحكام وآخره كتاب الزكاة مع الزيادات ويتلوه الجزء الرابع من كتاب الصيام والحمد لله رب العالمين.

The third part of the book Tahdib al-Ahkam has been completed, and its end is the Book of Zakat with the additions. Following it is the fourth part, from the ‘Book of Fasting’. And praise belongs to Allah (swt), Lord (azj) of the worlds.