Tahdhīb al-Aḥkām

قال الشيخ رحمه الله:) ولا زكاة في صامت أموال الاطفال والمجانين من الدراهم والدنانير الا أن يتجر القيم لهم به عليها ،فان اتجر بها وجب عليه اخراج الزكاة، فإذا أفادت ربحا فهو لاربابها وان حصل بها خسران ضمنه المتجر لهم بها، وعلى غلاتهم وأنعامهم الزكاة إذا بلغ كل واحد من هذين الجنسين قدر ما تجب فيه الزكاة(. أما الذي يدل على انه لا زكاة في مال اليتيم الصامت ما رواه

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “There is no zakat on the silent wealth (al-amwal al-samitah) of children and the insane, such as dirhams and dinars, unless the guardian (qayyim) trades with it on their behalf. If he trades with it, then taking out zakat becomes obligatory upon him. If it makes a profit, then the profit belongs to its owners, and if a loss occurs, then the one who traded with it on their behalf is liable for it. As for their produce (ghallat) and their livestock (an’am), zakat is due on them when each of these two categories reaches the amount at which zakat becomes obligatory.” As for what indicates that there is no zakat on the silent wealth (samit) of the orphan, it is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ فِي مَالِ اَلْيَتِيمِ عَلَيْهِ زَكَاةٌ فَقَالَ» إِذَا كَانَ مَوْضُوعاً فَلَيْسَ عَلَيْهِ زَكَاةٌ فَإِذَا عَمِلْتَ بِهِ فَأَنْتَ ضَامِنٌ وَ اَلرِّبْحُ لِلْيَتِيمِ«.

Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, and Muhammad ibn Yahya, from Ahmad ibn Muhammad, all from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), peace be upon him, who said: I said to Imam (a.s): “Is there zakat upon the wealth of the orphan?” Imam (a.s) said: “If it is set aside, then there is no zakat upon it. But if you trade with it, then you are liable, and the profit belongs to the orphan.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ فَضَالَةَ بْنِ أَيُّوبَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ مَالِ اَلْيَتِيمِ فَقَالَ» لَيْسَ فِيهِ زَكَاةٌ«.

Sa’ad ibn Abdullah, from Ahmad ibn Muhammad, from Safwan ibn Yahya and Fadala ibn Ayyub, from al-Ala, from Muhammad ibn Muslim, from one of the two Imams (a.s), peace be upon them, who said: I asked Imam (a.s) about ‘the wealth of the orphan.’ Imam (a.s) said: “There is no zakat in it.”

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ وَ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:» لَيْسَ فِي مَالِ اَلْيَتِيمِ زَكَاةٌ«.

And from him, from Ahmad ibn Muhammad, from his father and al-Husayn ibn Said, from Muhammad ibn Abi Umayr, from Umar ibn Udhaynah, from Zurarah, from Abu Ja’far (a.s), peace be upon him, who said: Imam (a.s) said: “There is no zakat in the wealth of the orphan.”

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدٍ وَأَحْمَدَ اِبْنَيِ اَلْحَسَنِ عَنْ عَلِيِّ بْنِ يَعْقُوبَ اَلْهَاشِمِيِّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ أَبِي اَلْحَسَنِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» كَانَ أَبِي يُخَالِفُ اَلنَّاسَ فِي مَالِ اَلْيَتِيمِ لَيْسَ عَلَيْهِ زَكَاةٌ«.

Ali ibn al-Hasan ibn Faddal, from Muhammad and Ahmad, the two sons of al-Hasan, from Ali ibn Yaqub al-Hashimi, from Marwan ibn Muslim, from Abu al-Hasan, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “My father (Imam al-Baqir (a.s)) used to differ from the people regarding the wealth of the orphan: ‘there is no zakat upon it.’”

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عُمَرَ بْنِ أَبِي شُعْبَةَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ عَنْ مَالِ اَلْيَتِيمِ فَقَالَ» لاَ زَكَاةَ عَلَيْهِ إِلاَّ أَنْ يُعْمَلَ بِهِ«.

And from him, from Ahmad ibn al-Hasan, from his father, from Ahmad ibn Umar ibn Abi Shubah, from his father, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) was asked about ‘the wealth of the orphan.’ Imam (a.s) said: “There is no zakat upon it unless it is traded with.”

فأما قول الشيخ رحمه الله:) فمتى اتجر به وجب فيه الزكاة( انما يريد به الندب والاستحباب دون الفرض والايجاب لانه لا فرق بين أن يتجر به أو لا يتجر به في انه لا تجب فيه الزكاة وجوب الفرض الذي يستحق به بتركه العقاب، الا ترى انه لو كان هذا المال للبالغ واتجر به لما وجبت عليه فيه الزكاة وجوب الفرض على ما سنبينه فيما بعد ان شاء الله تعالى، والذي يدل على انه تجب فيه الزكاة هذا الضرب من الوجوب إذا اتجر به ما رواه:

As for the saying of the Shaykh (Al-Mufid), may Allah (swt) have mercy on him: “Whenever he trades with it, meaning the wealth of the orphan, zakat becomes obligatory on it,” what is meant by this is recommendation and desirability, not obligation in the strict sense of making it legally compulsory. This is because there is no difference between whether he trades with it or does not trade with it: zakat is not obligatory on it as a binding duty whose abandonment deserves punishment. Do you not see that if this wealth belonged to an adult, and he traded with it, zakat would still not become obligatory upon him as a binding duty, according to what we will clarify later, if Allah (swt), the Exalted, wills. What indicates that zakat becomes due on it only in this qualified sense of obligation, when he trades with it, is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ سَعِيدٍ اَلسَّمَّانِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:» لَيْسَ فِي مَالِ اَلْيَتِيمِ زَكَاةٌ إِلاَّ أَنْ يُتَّجَرَ بِهِ فَإِنِ اُتُّجِرَ بِهِ فَالرِّبْحُ لِلْيَتِيمِ وَ إِنْ وُضِعَ فَعَلَى اَلَّذِي يَتَّجِرُ بِهِ«.

Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from Ismail ibn Marrar, from Yunus, from Said al-Samman, who said: I heard Abu Abdillah (a.s), peace be upon him, saying: “There is no zakat in the wealth of the orphan unless it is traded with. If it is traded with, then the profit belongs to the orphan, and if there is a loss, then it is upon the one who trades with it.”

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنْ صَفْوَانَ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: أَرْسَلْتُ إِلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّ لِي إِخْوَةً صِغَاراً فَمَتَى تَجِبُ عَلَى أَمْوَالِهِمُ اَلزَّكَاةُ قَالَ» إِذَا وَجَبَتْ عَلَيْهِمُ اَلصَّلاَةُ وَجَبَتْ عَلَيْهِمُ اَلزَّكَاةُ« قَالَ قُلْتُ فَمَا لَمْ تَجِبْ عَلَيْهِمُ اَلصَّلاَةُ قَالَ» إِذَا اُتُّجِرَ بِهِ فَزَكُّوهُ«.

And from him, from Ahmad ibn Idris, from Muhammad ibn Abd al-Jabbar, from Safwan, from Yunus ibn Yaqub, who said: I sent to Abu Abdillah (a.s), peace be upon him, a letter saying: “I have young brothers, so when does zakat become obligatory upon their wealth?” Imam (a.s) said: “When prayer becomes obligatory upon them, zakat becomes obligatory upon them.” He (narrator) said: “I asked: ‘Then as long as prayer has not become obligatory upon them?’” Imam (a.s) said: “If it is traded with, then pay zakat on it.”

سَعْدٌ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنْ صِبْيَةٍ صِغَارٍ لَهُمْ مَالٌ بِيَدِ أَبِيهِمْ أَوْ أَخِيهِمْ هَلْ تَجِبُ عَلَى مَالِهِمْ زَكَاةٌ فَقَالَ» لاَ تَجِبُ فِي مَالِهِمْ زَكَاةٌ حَتَّى يُعْمَلَ بِهِ فَإِذَا عُمِلَ بِهِ وَجَبَتِ اَلزَّكَاةُ فَأَمَّا إِذَا كَانَ مَوْقُوفاً فَلاَ زَكَاةَ عَلَيْهِ«.

Sa’ad, from Muhammad ibn al-Husayn, from Muhammad ibn Abd al-Hamid, from Muhammad ibn al-Fudayl, who said: I asked Abu al-Hasan al-Ridha (a.s), about ‘young children who have wealth in the hand of their father or their brother, Is zakat obligatory upon their wealth?’ Imam (a.s) said: “Zakat is not obligatory in their wealth until it is traded with. So when it is traded with, zakat becomes obligatory. As for when it is held inactive, then there is no zakat upon it.”

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ وَ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي اَلْعُطَارِدِ اَلْحَنَّاطِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ ع مَالُ اَلْيَتِيمِ يَكُونُ عِنْدِي فَأَتَّجِرُ بِهِ فَقَالَ» إِذَا حَرَّكْتَهُ فَعَلَيْكَ زَكَاتُهُ« قُلْتُ فَإِنِّي أُحَرِّكُهُ ثَمَانِيَةَ أَشْهُرٍ وَأَدَعُهُ أَرْبَعَةَ أَشْهُرٍ قَالَ» عَلَيْكَ زَكَاتُهُ«.

Muhammad ibn Ismail, from al-Fadl ibn Shadhan, and Ahmad ibn Idris, from Muhammad ibn Abd al-Jabbar, all from Safwan ibn Yahya, from Ishaq ibn Ammar, from Abu al-Utarid al-Hannat, who said: I asked Abu Abdillah (a.s), about ‘wealth of the orphan is with me, and I trade with it.’ Imam (a.s) said: “If you move it, then its zakat is upon you.” I (narrator) asked: “I move it for eight months and leave it for four months.” Imam (a.s) said: “Its zakat is upon you.”

قوله عليه السلام: إذا حركته فعليك زكاته المراد به انه عليك تولي اخراج زكاته دون ان يكون ذلك لازما في ماله لانه إذا اتجر بالمال ضمنه، وإذا ضمنه لم يلزمه مع ذلك اخراج الزكاة من ماله، والذي يدل على ذلك ما رواه:

The Imam (a.s) saying, peace be upon him: “If you move it (harraktahu), then its zakat is upon you,” what is intended by it is that undertaking the taking out of its zakat is upon you, without that being binding in his wealth, because when he trades with the wealth, he becomes liable for it. And when he becomes liable for it, it is not, along with that, obligatory upon him to take out zakat from his own wealth. And what indicates that is what he narrated (in the following hadith):

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ عَبْدِ اَللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلرَّجُلُ يَكُونُ عِنْدَهُ مَالُ اَلْيَتِيمِ وَ يَتَّجِرُ بِهِ أَيَضْمَنُهُ قَالَ »نَعَمْ« قُلْتُ فَعَلَيْهِ زَكَاةٌ قَالَ» لاَ لَعَمْرِي لاَ أَجْمَعُ عَلَيْهِ خَصْلَتَيْنِ اَلضَّمَانَ وَ اَلزَّكَاةَ«.

Sa’ad ibn Abdullah, from Muhammad ibn al-Husayn ibn Abi al-Khattab, from Abdullah ibn Jabalah, from Ishaq ibn Ammar, from Samaah ibn Mihran, from Abu Abdillah (a.s), peace be upon him, who said: I said to Imam (a.s): “A man has the wealth of an orphan with him and trades with it. Is he liable for it?” Imam (a.s) said: “Yes.” I (narrator) asked: “Then is there zakat upon him?” Imam (a.s) said: “No, by my life, I do not combine two qualities upon him: liability and zakat.”

فأما ضمان المال فيلزم المتجر به على سائر الاحوال الا أن يكون يقصد به نظرا لليتيم ورعاية لحفظ ماله فانه لا يلزمه ضمانه، يدل على ذلك ما رواه.

As for liability for the wealth, it is binding upon the one who trades with it in all circumstances, unless he intends by it consideration (nazaran) for the orphan and care for preserving his wealth, in which case liability for it is not binding upon him. What indicates that is what he narrated (in the following hadith).

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي اَلرَّبِيعِ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَكُونُ فِي يَدِهِ مَالٌ لِأَخٍ لَهُ يَتِيمٍ وَ هُوَ وَصِيُّهُ أَ يَصْلُحُ لَهُ أَنْ يَعْمَلَ بِهِ قَالَ» نَعَمْ يَعْمَلُ بِهِ كَمَا يَعْمَلُ بِمَالِ غَيْرِهِ وَ اَلرِّبْحُ بَيْنَهُمَا« قَالَ قُلْتُ فَهَلْ عَلَيْهِ ضَمَانٌ قَالَ» لاَ إِذَا كَانَ نَاظِراً لَهُ«.

Muhammad ibn Ali Mahbub, from Ahmad, from al-Hasan Mahbub, from Khalid ibn Jarir, from Abu al-Rabi: Abu Abdillah (a.s), peace be upon him, was asked about ‘a man in whose hand there is wealth belonging to a brother of his who is an orphan, and he is his executor. Is it proper for him to work with it?’ Imam (a.s) said: “Yes, he may work with it as he works with the wealth of someone else, and the profit is between them both.” He (narrator) said: “I asked: ‘Then is there any liability upon him?’” Imam (a.s) said: “No, if he is acting with consideration for him.”

فأما الربح فانما يكون لليتيم متى تصرف فيه المتولي ولم يكن له في الحال ما يفي بذلك المال فمتى كان الامر على ما ذكرناه يكون ضامنا للمال ويكون الربح لليتيم والزكاة في مال اليتيم وعلى الوالي إخراجه منه إذا لم يكن قد قصد بالتجارة نظرا لليتيم وهذا هو القسم الذي قدمنا ذكره واكثرنا فيه الاخبار، ومتى كان قصده نظرا لليتيم جاز له ان يأخذ من الربح شيئا ما يكون له بلغة، وهذا هو معنى الخبر المتقدم والربح بينهما، ومتى كان المتجر بمال اليتيم متمكنا في الحال من مثله فانه يجب عليه ضمانه ويكون ربحه له وزكاته عليه، والذي يدل على ذلك ما رواه.

As for the profit, it only belongs to the orphan when the administrator (mutawalli) disposes of it and does not, at the time, possess what would cover that wealth. Whenever the matter is as we have mentioned, he is liable for the wealth, the profit belongs to the orphan, and the zakat is in the wealth of the orphan, and it is upon the guardian (wali) to take it out from it, if he did not intend by the trade consideration (nazaran) for the orphan. This is the category whose mention we have already presented, and in which we have mentioned many reports. Whenever his intention is consideration (nazaran) for the orphan, it is permissible for him to take from the profit something that will be sufficient provision (bulghah) for him. This is the meaning of the previous report: “And the profit is between them.” And whenever the one who trades with the wealth of the orphan is, at the time, able to provide the like of it, then liability for it is obligatory upon him, its profit belongs to him, and its zakat is upon him. What indicates that is what he narrated (in the next hadith).

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنِ اَلْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مَنْصُورٍ اَلصَّيْقَلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ مَالِ اَلْيَتِيمِ يُعْمَلُ بِهِ قَالَ فَقَالَ» إِذَا كَانَ عِنْدَكَ مَالٌ وَضَمِنْتَهُ فَلَكَ اَلرِّبْحُ وَ أَنْتَ ضَامِنٌ لِلْمَالِ وَ إِنْ كَانَ لاَ مَالَ لَكَ وَ عَمِلْتَ بِهِ فَالرِّبْحُ لِلْغُلاَمِ وَ أَنْتَ ضَامِنٌ لِلْمَالِ«.

Ali ibn al-Hasan ibn Faddal, from al-Abbas ibn Amir, from Aban ibn Uthman, from Mansur al-Sayqal: I asked Abu Abdillah (a.s), about ‘the wealth of the orphan being worked with.’ Imam (a.s) said: “If you have wealth and you guarantee it, then the profit is yours, and you are liable for the wealth. But if you have no wealth and you work with it, then the profit belongs to the boy, and you are liable for the wealth.”

وأما الذي يدل على ان الزكاة تجب في غلاتهم ما رواه:

As for what indicates that zakat becomes obligatory on their produce (ghallat) is what he narrated (in the following hadith):

سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ أَنَّهُمَا قَالاَ:» مَالُ اَلْيَتِيمِ لَيْسَ عَلَيْهِ فِي اَلْعَيْنِ وَ اَلصَّامِتِ شَيْءٌ فَأَمَّا اَلْغَلاَّتُ فَإِنَّ عَلَيْهَا اَلصَّدَقَةَ وَاجِبَةً«.

Sa’ad, from Ahmad ibn Muhammad, from al-Abbas ibn Maruf, from Hammad ibn Isa, from Hariz ibn Abdullah, from Zurarah and Muhammad ibn Muslim, from Abu Ja’far (a.s) and Abu Abdillah (a.s), peace be upon them both, said: Imam (a.s) said: “The wealth of the orphan has nothing upon it in specie and silent wealth (al-samit). As for the yields, then charity upon them is obligatory.”

فَأَمَّا مَا رَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ سَمِعْتُهُ يَقُولُ:» لَيْسَ فِي مَالِ اَلْيَتِيمِ زَكَاةٌ وَ لَيْسَ عَلَيْهِ صَلاَةٌ وَ لَيْسَ عَلَى جَمِيعِ غَلاَّتِهِ مِنْ نَخْلٍ أَوْ زَرْعٍ أَوْ غَلَّةٍ زَكَاةٌ وَ إِنْ بَلَغَ فَلَيْسَ عَلَيْهِ لِمَا مَضَى زَكَاةٌ وَ لاَ عَلَيْهِ لِمَا يَسْتَقْبِلُ حَتَّى يُدْرِكَ فَإِذَا أَدْرَكَ كَانَتْ عَلَيْهِ زَكَاةٌ وَاحِدَةٌ وَ كَانَ عَلَيْهِ مِثْلُ مَا عَلَى غَيْرِهِ مِنَ اَلنَّاسِ«.

As for what Ali ibn al-Hasan narrated from Hammad, from Hariz, from Abu Basir, from Abu Abdillah (a.s), peace be upon him, that he said: I (narrator) heard Imam (a.s) saying: “There is no zakat in the wealth of the orphan, and there is no prayer upon him, and there is no zakat upon all of his yields from date-palms, or crops, or produce. And if he (the orphan) reaches maturity, then there is no zakat upon him for what has passed, nor is there upon him for what is to come until he reaches maturity. So when he (the orphan) reaches maturity, one zakat becomes due upon him, and there is upon him the same as what is upon other people.”

فليس بمناف للرواية الاولى لانه قال عليه السلام: وليس على جميع غلاته زكاة، ونحن لا نقول ان على جميع غلاته زكاة وانما تجب على الاجناس الاربعة التي هي: التمر والزبيب والحنطة والشعير، وانما خص اليتامى بهذا الحكم لان غيرهم مندوبون الى اخراج الزكاة عن سائر الحبوب، وليس ذلك في اموال اليتامى، فلاجل ذلك خصوا بالذكر.

It is not contrary to the first narration, because the Imam (a.s), peace be upon him, said: “There is no zakat on all of his produce (ghallat).” And we do not say that there is zakat on all of his produce. Rather, it becomes obligatory on the four categories, which are: dates, raisins, wheat, and barley. He only singled out orphans with this ruling because others are recommended to take out zakat from the rest of the grains, whereas that is not so in the wealth of orphans. For that reason, they were specifically mentioned.

سَعْدُ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ اَلْقَاسِمِ بْنِ اَلْفُضَيْلِ اَلْبَصْرِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ أَسْأَلُهُ عَنِ اَلْوَصِيِّ يُزَكِّي زَكَاةَ اَلْفِطْرَةِ عَنِ اَلْيَتَامَى إِذَا كَانَ لَهُمْ مَالٌ فَكَتَبَ» لاَ زَكَاةَ عَلَى مَالِ اَلْيَتِيمِ«.

Sa’ad ibn Abdullah, from Ahmad ibn Muhammad, from Muhammad ibn al-Qasim ibn al-Fudayl al-Basri: I wrote to Abu al-Hasan al-Ridha (a.s), asking him about ‘the executor (of orphans wealth), Does he pay zakat al-fitrah on behalf of the orphans if they have wealth?’ Imam (a.s) wrote: “There is no zakat upon the wealth of the orphan.”

فأما الذي يدل على ان المجانين لاحقون بهم في هذا الحكم ما رواه.

As for what indicates that the insane are joined to them (orphans) in this ruling, it is what he narrated (in the following hadith).

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ اِمْرَأَةٌ مِنْ أَهْلِنَا مُخْتَلِطَةٌ عَلَيْهَا زَكَاةٌ »إِ نْ كَانَ عُمِلَ بِهِ فَعَلَيْهَا زَكَاةٌ وَ إِنْ لَمْ يُعْمَلْ بِهِ فَلاَ«.

Muhammad ibn Yaqub, from Muhammad ibn Ismail, from al-Fadl ibn Shadhan, from Ibn Abi Umayr, from Abd al-Rahman ibn al-Hajjaj, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “A woman from among our people is mentally confused (mukhtalitah), ‘Is there zakat upon her?’” Imam (a.s) said: “If it has been traded with, then zakat is upon her, and if it has not been traded with, then no.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ مُصَابَةٍ وَ لَهَا مَالٌ فِي يَدِ أَخِيهَا فَهَلْ عَلَيْهِ زَكَاةٌ فَقَالَ» إِنْ كَانَ أَخُوهَا يَتَّجِرُ بِهِ فَعَلَيْهِ زَكَاةٌ«.

And from him, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from al-Abbas ibn Maruf, from Ali ibn Mahziyar, from al-Husayn ibn Said, from Muhammad ibn al-Fudayl, from Musa ibn Bakr, who said: I asked Abu al-Hasan (a.s), peace be upon him, about ‘an afflicted woman (musabah) who has wealth in the hand of her brother, Is there zakat upon it?’ Imam (a.s) said: “If her brother trades with it, then zakat is upon it.”