وليس لاحد ان يقول ان هذا التأويل لا يمكنكم لان الخبرين الاولين تضمنا ان السائل سأل عن الحلي هل فيه الزكاة ام لا؟ فقال له: لا إلا ما فر به من الزكاة وما يجعله حليا بعد حلول الوقت لم تجب الزكاة فيه، وانما وجب قبل ان يصير حليا فإذا لا معنى لاخراج بعض الحلي من الكل لان قوله عليه السلام حين سأله السائل عن الحلي هل فيه زكاة ام لا؟ فقال له :لا، اقتضى ان كل ما يقع عليه اسم الحلي لا يجب فيه الزكاة سواء صيغ قبل حلول الوقت أو بعد حلوله لدخوله تحت العموم، فقصد عليه السلام بذلك إلى تخصيص البعض من الكل وهو ما قدمناه مما صيغ بعد حلول الوقت، والذي رواه:
No one may say that this interpretation is impossible, because the first two reports state that the questioner asked about ‘jewellery and whether zakat is due on it’, and the Imam عليه السلام said to him: “No, except that by which he fled from zakat.” As for what he turns into jewellery after the time of zakat has already become due, zakat did not become obligatory on it because it is jewellery; rather, it had already become obligatory before it was made into jewellery. Therefore, there is no issue in excluding some jewellery from the general ruling. When the questioner asked about ‘jewellery and whether zakat is due on it’. And the Imam عليه السلام said: “No,” this would normally require that everything called jewellery is exempt from zakat, whether it was fashioned before the zakat year became complete or after it. So the Imam عليه السلام intended by the exception to specify one part of the general category: namely, jewellery that was fashioned after zakat had already become due, as we have already mentioned. And as for what he narrated (in the following hadith):
