إِذَا قُلْنَا فِي رَجُلٍ قَوْلًا فَلَمْ يَكُنْ فِيهِ وَ كَانَ فِي وَلَدِهِ أَوْ وَلَدِ وَلَدِهِ فَلَا تُنْكِرُوا ذَلِكَ فَإِنَّ اللَّهَ تَعَالَى يَفْعَلُ ما يَشاءُ.
“If we would say something about a man and it would not be found in him but it would be found in his sons or his grandsons you must not reject it. It is because Allah does what he wants.”
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَدْ يَقُومُ الرَّجُلُ بِعَدْلٍ أَوْ بِجَوْرٍ وَ يُنْسَبُ إِلَيْهِ وَ لَمْ يَكُنْ قَامَ بِهِ فَيَكُونُ ذَلِكَ ابْنَهُ أَوِ ابْنَ ابْنِهِ مِنْ بَعْدِهِ فَهُوَ هُوَ.
“I heard abu ‘Abdallah (a.s.) say, ‘Sometimes a man is considered as practicing justice or acting unjustly and such acts are ascribed to him even if he may not have committed them but such acts are found in his sons or his grandsons after him then he will be it (the one who has in reality his practiced such acts).”
أَتَيْتُ أَبَا جَعْفَرٍ ع وَ هُوَ بِالْمَدِينَةِ فَقُلْتُ لَهُ عَلَيَّ نَذْرٌ بَيْنَ الرُّكْنِ وَ الْمَقَامِ إِنْ أَنَا لَقِيتُكَ أَنْ لَا أَخْرُجَ مِنَ الْمَدِينَةِ حَتَّى أَعْلَمَ أَنَّكَ قَائِمُ آلِ مُحَمَّدٍ أَمْ لَا فَلَمْ يُجِبْنِي بِشَيْءٍ فَأَقَمْتُ ثَلَاثِينَ يَوْماً ثُمَّ اسْتَقْبَلَنِي فِي طَرِيقٍ فَقَالَ يَا حَكَمُ وَ إِنَّكَ لَهَاهُنَا بَعْدُ فَقُلْتُ نَعَمْ إِنِّي أَخْبَرْتُكَ بِمَا جَعَلْتُ لِلَّهِ عَ
“I went to see abu Ja‘far (a.s.) when he was in the city of al-Madina and I said to him, “I decided to make a vow and a covenant, while I was between the corner of the Ka‘ba and the place where Abraham had prayed, that when I would meet you I would not leave al-Madina until I would know with certainty that you are Al-Q
كُلُّنَا قَائِمٌ بِأَمْرِ اللَّهِ وَاحِدٌ بَعْدَ وَاحِدٍ حَتَّى يَجِيءَ صَاحِبُ السَّيْفِ فَإِذَا جَاءَ صَاحِبُ السَّيْفِ جَاءَ بِأَمْرٍ غَيْرِ الَّذِي كَانَ.
“He said, when he was asked about Al-Qa’im, “We all Al-Qa’im ((the one who will rise with Divine Authority) with the command of Allah one after the other until the time when the owner of the sword will rise. When the owner of the sword will rise he will rise with the command other than what it was.”
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع- يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ[1] قَالَ إِمَامِهِمُ الَّذِي بَيْنَ أَظْهُرِهِمْ وَ هُوَ قَائِمُ أَهْلِ زَمَانِهِ[2].
“I asked abu ‘Abdallah (a.s.) about the meaning of , ‘On the day when We will call every nation with her Imam (leader) . .” (17:71) The Imam (a.s.) said, “It refers to the Imam who is with them and he is al-Qa’im of the people of that time.”
قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ زَعَمَ أَنَّ الْإِمَامَ يَحْتَاجُ إِلَى مَا فِي أَيْدِي النَّاسِ فَهُوَ كَافِرٌ[3] إِنَّمَا النَّاسُ يَحْتَاجُونَ أَنْ يَقْبَلَ مِنْهُمُ الْإِمَامُ قَالَ اللَّهُ عَزَّ وَ جَلَّ- خُذْ مِنْ أَمْوالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَ تُزَكِّيهِمْ بِها[4].
“Whoever would think that imam is needy to what people own he would become an unbeliever. It is the people who need that Imam accept from them. Allah, the Most Majestic, the Most gracious, has said, “Collect religious tax (zakat) from them to purify and cleanse them and pray for them;. .” (9:103)
إِنَّ اللَّهَ تَعَالَى يَقُولُ فِي كِتَابِهِ مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضاً حَسَناً فَيُضاعِفَهُ لَهُ أَضْعافاً كَثِيرَةً[5] قَالَ هُوَ وَ اللَّهِ فِي صِلَةِ الْإِمَامِ خَاصَّةً.
“There is nothing more beloved to Allah than the Dirhams taken out (of one’s property) to pay to the Imam (a.s.). On the Day of Judgment Allah will his Dirham as big as the mountain of ’Uhud.” He then said, “Allah, the Most High has said in His book, “One who generously lends to God will be paid back in many multiples
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ لَمْ يَسْأَلْ خَلْقَهُ مَا فِي أَيْدِيهِمْ قَرْضاً مِنْ حَاجَةٍ بِهِ إِلَى ذَلِكَ وَ مَا كَانَ لِلَّهِ مِنْ حَقٍّ فَإِنَّمَا هُوَ لِوَلِيِّهِ.
“I heard abu ‘Abdallah (a.s.) say, ‘Allah does not ask His creatures to lend Him from their properties because He needs it. In fact, Whatever such rights Allah has they are for His appointed guardian (over His creatures).”
سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضاً حَسَناً فَيُضاعِفَهُ لَهُ وَ لَهُ أَجْرٌ كَرِيمٌ[6] قَالَ نَزَلَتْ فِي صِلَةِ الْإِمَامِ.
“The narrator has said that he asked abu Ibrahim (a.s.) about the words of Allah, the Most Majestic, the Most Gracious, ‘Whoever gives a virtuous loan to God will receive double from Him in addition to an honorable reward.” (57:11).The Imam (a.s.) said, “It was revealed about the payments to Imam.”
لِي أَبُو عَبْدِ اللَّهِ ع يَا مَيَّاحُ دِرْهَمٌ يُوصَلُ بِهِ الْإِمَامُ أَعْظَمُ وَزْناً مِنْ أُحُدٍ.
“Once abu ‘Abdallah (a.s.) said to me, “O Mayyah, one Dirham paid to the Imam is greater in weight than the mountain of ’Uhud.”
دِرْهَمٌ يُوصَلُ بِهِ الْإِمَامُ أَفْضَلُ مِنْ أَلْفَيْ أَلْفِ دِرْهَمٍ فِيمَا سِوَاهُ مِنْ وُجُوهِ الْبِرِّ.
“One Dirham paid to the Imam earns more reward than two million Dirhams paid for other charities.”
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنِّي لآَخُذُ مِنْ أَحَدِكُمُ الدِّرْهَمَ وَ إِنِّي لَمِنْ أَكْثَرِ أَهْلِ الْمَدِينَةِ مَالًا مَا أُرِيدُ بِذَلِكَ إِلَّا أَنْ تُطَهَّرُوا.
“I heard abu ‘Abdallah (a.s.) say, ‘I procure payment of one Dirham from a person of you when I am the wealthiest of the people of the city of al-Madina I accept such payments just to purify you.”
سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ نَحْنُ وَ اللَّهِ الَّذِينَ عَنَى اللَّهُ بِذِي الْقُرْبَى الَّذِينَ قَرَنَهُمُ اللَّهُ بِنَفْسِهِ وَ نَبِيِّهِ ص فَقَالَ ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْ أَهْلِ الْقُرى فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ[2] مِنَّا خَاصَّةً وَ لَمْ يَجْعَلْ لَنَا سَهْماً فِي الصَّدَقَةِ أَكْرَمَ اللَّهُ نَبِيَّهُ وَ أَكْرَمَنَا أَنْ يُطْعِمَن
“I heard Amir al-Mu’minin Ali (a.s.) say, ‘We, By Allah, are the ones to whom Allah has referred by the words ‘Dhi al-Qurba’ (relatives) and has given the same status as to Him self and His the Holy Prophet (s.a). He has said, “Whatever God grants to His Messenger (out of the property) of the people of the towns, belon
هُمْ قَرَابَةُ رَسُولِ اللَّهِ ص وَ الْخُمُسُ لِلَّهِ وَ لِلرَّسُولِ وَ لَنَا.
“It refers to the relatives of the Messenger of Allah. Al-Khums (one fifth) belongs to Allah, the Messenger and to us.”
الْأَنْفَالُ مَا لَمْ يُوجَفْ[3] عَلَيْهِ بِ خَيْلٍ وَ لا رِكابٍ أَوْ قَوْمٌ صَالَحُوا أَوْ قَوْمٌ أَعْطَوْا بِأَيْدِيهِمْ وَ كُلُّ أَرْضٍ خَرِبَةٍ وَ بُطُونُ الْأَوْدِيَةِ فَهُوَ لِرَسُولِ اللَّهِ ص وَ هُوَ لِلْإِمَامِ مِنْ بَعْدِهِ يَضَعُهُ حَيْثُ يَشَاءُ.
3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtari from abu ‘Abdallah (a.s.) who has said the following. “Al-Anfal is such property for the acquisition of which no camels or horses are use and no armed expeditions are undertaken. It is the property that may come as a result of
الْخُمُسُ مِنْ خَمْسَةِ أَشْيَاءَ مِنَ الْغَنَائِمِ وَ الْغَوْصِ وَ مِنَ الْكُنُوزِ وَ مِنَ الْمَعَادِنِ وَ الْمَلَّاحَةِ[4] يُؤْخَذُ مِنْ كُلِّ هَذِهِ الصُّنُوفِ الْخُمُسُ فَيُجْعَلُ لِمَنْ جَعَلَهُ اللَّهُ تَعَالَى لَهُ وَ يُقْسَمُ الْأَرْبَعَةُ الْأَخْمَاسِ بَيْنَ مَنْ قَاتَلَ عَلَيْهِ[5] وَ وَلِيَ ذَلِكَ وَ يُقْسَمُ بَيْنَهُمُ الْخُمُسُ عَلَى سِتَّةِ أَسْهُمٍ- سَهْمٌ لِلَّهِ وَ سَهْمٌ لِرَسُولِ اللَّهِ وَ سَهْمٌ
“Al-Khums (one fifth) is due on five categories of properties. 1 Cattle 2 Properties acquired from diving deep waters 3 The treasures 4 The mines and Salts. On each of such categories al-Khums is due. Such one fifth is distributed just as Allah has done. The remaining four portions is distributed among those who has ta
لَمَّا وَرَدَ أَبُو الْحَسَنِ مُوسَى ع عَلَى الْمَهْدِيِّ رَآهُ يَرُدُّ الْمَظَالِمَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا بَالُ مَظْلِمَتِنَا لَا تُرَدُّ فَقَالَ لَهُ وَ مَا ذَاكَ يَا أَبَا الْحَسَنِ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا فَتَحَ عَلَى نَبِيِّهِ ص فَدَكاً وَ مَا وَالاهَا لَمْ يُوجَفْ عَلَيْهِ بِ خَيْلٍ وَ لا رِكابٍ فَأَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ ص وَ آتِ ذَا الْقُرْبى حَقَّهُ[1] فَ
“In one of the meetings of abu al-Hassan Musa (a.s.) with al-Mahdi (one of ‘Abbassid ruler) the Imam found him paying reparations (for the damages caused to people). The Imam (a.s.) said, “O Amir al-Mu’minin, what has happened to the reparations due to us?” He then asked, “What damage is caused to you O abu al-Hassan ?
سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ الْأَنْفَالُ هُوَ النَّفْلُ وَ فِي سُورَةِ الْأَنْفَالِ جَدْعُ الْأَنْفِ.
“Al-Anfal means al-Nafl (optional). In this chapter, al-Anfal, stands the amputation of the nose (of enemies and proof of their humiliation).”
سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى[1] فَقِيلَ لَهُ فَمَا كَانَ لِلَّهِ فَلِمَنْ هُوَ فَقَالَ لِرَسُولِ اللَّهِ ص وَ مَا كَانَ لِرَسُولِ اللَّهِ فَهُوَ لِلْإِمَامِ فَقِيلَ لَهُ أَ فَرَأَيْتَ إِنْ كَانَ صِنْفٌ مِنَ الْأَصْنَافِ أَكْثَرَ وَ صِنْفٌ أَقَلَّ مَا يُصْنَعُ بِهِ قَالَ ذَاكَ إِلَى الْإِمَامِ أَ رَأَ
“Once a person asked al-Rida (a.s.) about the words of Allah, the Most Majestic, the Most gracious, “Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred,. .” (8:41) It then was asked, “The portion that belongs to Allah to who does it go?” The Imam (a.s.) said, “It belongs to t
أَنَّهُ سُئِلَ عَنْ مَعَادِنِ الذَّهَبِ وَ الْفِضَّةِ وَ الْحَدِيدِ وَ الرَّصَاصِ وَ الصُّفْرِ فَقَالَ عَلَيْهَا الْخُمُسُ.
“Abu Ja‘far (a.s.) was asked about the minerals such as gold, silver, iron, lead and zinc. He said, “They all are subject to al-Khums.”
الْإِمَامُ يُجْرِي وَ يُنَفِّلُ وَ يُعْطِي مَا شَاءَ[2] قَبْلَ أَنْ تَقَعَ السِّهَامُ وَ قَدْ قَاتَلَ رَسُولُ اللَّهِ ص بِقَوْمٍ لَمْ يَجْعَلْ لَهُمْ فِي الْفَيْءِ نَصِيباً وَ إِنْ شَاءَ قَسَمَ ذَلِكَ بَيْنَهُمْ.
“The Imam has the right before the distribution to spend form (booties of war), give as gift, grants and other causes. The Messenger of Allah had a confrontation with a people and he did not leave anything for them from al-Fay’. He may have given them a share if he would have wanted.”
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ تَعَالَى- وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى فَقَالَ أَبُو عَبْدِ اللَّهِ ع بِمِرْفَقَيْهِ عَلَى رُكْبَتَيْهِ ثُمَّ أَشَارَ بِيَدِهِ ثُمَّ قَالَ هِيَ وَ اللَّهِ الْإِفَادَةُ يَوْماً بِيَوْمٍ إِلَّا أَنَّ أَبِي جَعَلَ شِيعَتَهُ فِي حِلٍّ لِيَزْكُوا.
“Once I asked abu ‘Abdallah about the words of Allah, the Most High, ““Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred,. .” (8:41) Abu ‘Abdallah (a.s.) placing his elbows on his knees and making hand gestures said, “By Allah, such gains are the daily gains except that my f
سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الْخُمُسِ فَقَالَ فِي كُلِّ مَا أَفَادَ النَّاسُ مِنْ قَلِيلٍ أَوْ كَثِيرٍ.
“It is due on all small and large gains that people make.”
كَتَبْتُ جُعِلْتُ لَكَ الْفِدَاءَ تُعَلِّمُنِي مَا الْفَائِدَةُ وَ مَا حَدُّهَا رَأْيَكَ أَبْقَاكَ اللَّهُ تَعَالَى أَنْ تَمُنَّ عَلَيَّ بِبَيَانِ ذَلِكَ لِكَيْلَا أَكُونَ مُقِيماً عَلَى حَرَامٍ لَا صَلَاةَ لِي وَ لَا صَوْمَ فَكَتَبَ الْفَائِدَةُ مِمَّا يُفِيدُ إِلَيْكَ فِي تِجَارَةٍ مِنْ رِبْحِهَا وَ حَرْثٍ بَعْدَ الْغَرَامِ أَوْ جَائِزَةٍ.
He wrote to me , “Gain and profit is the income from trade from its net profit or from farming after the deduction of expenses and prizes.”
كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ع الْخُمُسُ أُخْرِجُهُ قَبْلَ الْمَئُونَةِ أَوْ بَعْدَ الْمَئُونَةِ فَكَتَبَ بَعْدَ الْمَئُونَةِ.
“I wrote to abu Ja‘far (a.s.), “Is al-Khums paid before or after deducting the expenses?” He wrote back in answer, “It is paid after the deduction of the expenses.”
كُلُّ شَيْءٍ قُوتِلَ عَلَيْهِ عَلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَإِنَّ لَنَا خُمُسَهُ وَ لَا يَحِلُّ لِأَحَدٍ أَنْ يَشْتَرِيَ مِنَ الْخُمُسِ شَيْئاً حَتَّى يَصِلَ إِلَيْنَا حَقُّنَا.
“Whatever is gained from a war that is fought to establish the testimony of that says, “There is no lord besides Allah and the Muhammad is the Messenger of Allah “ its al-Khums belongs to us. It is not lawful for to buy anything with a money for which al-Khums, our right is not paid.”
طَلَبْنَا الْإِذْنَ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ أَرْسَلْنَا إِلَيْهِ فَأَرْسَلَ إِلَيْنَا ادْخُلُوا اثْنَيْنِ اثْنَيْنِ فَدَخَلْتُ أَنَا وَ رَجُلٌ مَعِي فَقُلْتُ لِلرَّجُلِ أُحِبُّ أَنْ تَسْتَأْذِنَ بِالْمَسْأَلَةِ[2]- فَقَالَ نَعَمْ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنَّ أَبِي كَانَ مِمَّنْ سَبَاهُ بَنُو أُمَيَّةَ قَدْ عَلِمْتُ أَنَّ بَنِي أُمَيَّةَ لَمْ يَكُنْ لَهُمْ أَنْ يُحَرِّمُوا وَ لَا يُحَلِّلُوا وَ لَمْ يَك
“We asked permission from abu ‘Abdallah (a.s.) and sent him a message. He then sent us a message that told two of us should meet him at one time. I and a man with me went to meet him. I said to the man, “I like you to ask permission to ask questions.” He said, “Yes, I will do so.” He then said to the Imam (a.s.), may A
قَالَ أَبُو عَبْدِ اللَّهِ ع مِنْ أَيْنَ دَخَلَ عَلَى النَّاسِ الزِّنَا قُلْتُ لَا أَدْرِي جُعِلْتُ فِدَاكَ قَالَ مِنْ قِبَلِ خُمُسِنَا أَهْلَ الْبَيْتِ إِلَّا شِيعَتَنَا الْأَطْيَبِينَ فَإِنَّهُ مُحَلَّلٌ لَهُمْ لِمِيلَادِهِمْ.
“Abu ‘Abdallah (a.s.) said, “Why people get the course of adultery?” I said, “I do not know, May Allah take my soul in service for your cause.” He said, “It is because of not paying our al-Khums (one fifth religious dues) except our pure Shi‘a. It helps cleans their birth.”
قَالَ لِي أَبُو عَبْدِ اللَّهِ ع نَحْنُ قَوْمٌ فَرَضَ اللَّهُ طَاعَتَنَا لَنَا الْأَنْفَالُ وَ لَنَا صَفْوُ الْمَالِ.
“Abu ‘Abdallah (a.s.) said to me, “We are the people obedience to whom is obligatory by the commands of Allah. Al-Anfal (properties acquired without the use of armed forces) and the best of the properties of the gains from war belong to us.”
هُوَ مِنْ أَهْلِ هَذِهِ الْآيَةِ- يَسْئَلُونَكَ عَنِ الْأَنْفالِ.
About a man who dies without a heir the Imam (a.s.) said, “To him this verse applies, ‘They (the believers) ask you (Muhammad) about the booty captured (from the enemies) during a war. .” (8:1)
الْخُمُسُ وَ عَنِ الْمَعَادِنِ كَمْ فِيهَا قَالَ الْخُمُسُ وَ كَذَلِكَ الرَّصَاصُ وَ الصُّفْرُ وَ الْحَدِيدُ وَ كُلُّ مَا كَانَ مِنَ الْمَعَادِنِ يُؤْخَذُ مِنْهَا مَا يُؤْخَذُ مِنَ الذَّهَبِ وَ الْفِضَّةِ.
“One fifth of treasure found is paid as al-Khums.” The question said, “How much is on minerals?” The Imam (a.s.) said, “one fifth. So is lead, zinc and iron. All minerals are like gold and silver on which the religious due is one fifth.”
إِنَّ أَشَدَّ مَا فِيهِ النَّاسُ يَوْمَ الْقِيَامَةِ أَنْ يَقُومَ صَاحِبُ الْخُمُسِ فَيَقُولَ يَا رَبِّ خُمُسِي وَ قَدْ طَيَّبْنَا ذَلِكَ لِشِيعَتِنَا لِتَطِيبَ وِلَادَتُهُمْ وَ لِتَزْكُوَ وِلَادَتُهُمْ.
“The most serious trouble that one would face on the Day of Judgment is when a person with the right to receive al-Khums will stand up and say, “Lord, my al-Khums was paid.” However, we have gifted it to our Shi‘a to cleanse and purify their birth.”
سَأَلْتُهُ عَمَّا يُخْرَجُ مِنَ الْبَحْرِ مِنَ اللُّؤْلُؤِ وَ الْيَاقُوتِ وَ الزَّبَرْجَدِ وَ عَنْ مَعَادِنِ الذَّهَبِ وَ الْفِضَّةِ مَا فِيهِ قَالَ إِذَا بَلَغَ ثَمَنُهُ دِينَاراً فَفِيهِ الْخُمُسُ.
The narrator has said, “I asked him about what is taken out of the sea, such as pearls, ruby and chrysolite and minerals such as gold and silver and others as to how much is al-Khums on them?” The Imam (a.s.) said, “If it would value up to a Dinar then al-Khums is due on it.”
كَتَبْتُ إِلَيْهِ يَا سَيِّدِي رَجُلٌ دُفِعَ إِلَيْهِ مَالٌ يَحُجُّ بِهِ هَلْ عَلَيْهِ فِي ذَلِكَ الْمَالِ حِينَ يَصِيرُ إِلَيْهِ الْخُمُسُ أَوْ عَلَى مَا فَضَلَ فِي يَدِهِ بَعْدَ الْحَجِّ فَكَتَبَ ع لَيْسَ عَلَيْهِ الْخُمُسُ.
“I wrote to him, ‘My master, a man is given money to perform Hajj. Is there al-Khums on such money when he would receive it or there is al-Khums on what would remain extra from the expenses after Hajj?” He wrote, “There is no al-Khums on him.”
سَرَّحَ الرِّضَا ع بِصِلَةٍ إِلَى أَبِي فَكَتَبَ إِلَيْهِ أَبِي هَلْ عَلَيَّ فِيمَا سَرَّحْتَ إِلَيَّ خُمُسٌ فَكَتَبَ إِلَيْهِ لَا خُمُسَ عَلَيْكَ فِيمَا سَرَّحَ بِهِ صَاحِبُ الْخُمُسِ.
“Al-Rida (a.s.) sent a gift to my father and my father wrote to him, “Is there al-Khums on the gift you just sent to me?” He wrote back to him in answer, “There is no al-Khums on the gift that the recipient of al-Khums has sent to you.”
كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع[2] أَقْرَأَنِي عَلِيُّ بْنُ مَهْزِيَارَ كِتَابَ أَبِيكَ ع فِيمَا أَوْجَبَهُ عَلَى أَصْحَابِ الضِّيَاعِ نِصْفُ السُّدُسِ بَعْدَ الْمَئُونَةِ وَ أَنَّهُ لَيْسَ عَلَى مَنْ لَمْ تَقُمْ ضَيْعَتُهُ بِمَئُونَتِهِ نِصْفُ السُّدُسِ وَ لَا غَيْرُ ذَلِكَ[3] فَاخْتَلَفَ مَنْ قِبَلَنَا فِي ذَلِكَ فَقَالُوا يَجِبُ عَلَى الضِّيَاعِ الْخُمُسُ بَعْدَ الْمَئُونَةِ مَئُونَةِ الضَّيْعَةِ وَ خَرَاجِهَا
“The owners of gardens pay three percent after deducting the expenses. Those whose gardens would not produce even the expenses there is nothing due on them.” A difference of opinion has risen among our people. They say that on the produce of the gardens there is al-Khums after the deduction of the expenses, the expense
كَتَبَ رَجُلٌ مِنْ تُجَّارِ فَارِسَ مِنْ بَعْضِ مَوَالِي أَبِي الْحَسَنِ الرِّضَا ع يَسْأَلُهُ الْإِذْنَ فِي الْخُمُسِ فَكَتَبَ إِلَيْهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* إِنَّ اللَّهَ وَاسِعٌ كَرِيمٌ ضَمِنَ عَلَى الْعَمَلِ الثَّوَابَ[4]- وَ عَلَى الضِّيقِ الْهَمَّ- لَا يَحِلُّ مَالٌ إِلَّا مِنْ وَجْهٍ أَحَلَّهُ اللَّهُ وَ إِنَّ الْخُمُسَ عَوْنُنَا عَلَى دِينِنَا وَ عَلَى عِيَالاتِنَا وَ عَلَى مَوَالِينَا وَ مَ
The Imam (a.s.) wrote. “In the name of Allah, the Beneficent, the Merciful Allah increases people’s sustenance and He is generous. He has guaranteed rewards for work and depression in sadness. The use of a property is not lawful unless it is used in the way Allah has made lawful. Al-Khums helps us in our religion, in t
قَدِمَ قَوْمٌ مِنْ خُرَاسَانَ عَلَى أَبِي الْحَسَنِ الرِّضَا ع فَسَأَلُوهُ أَنْ يَجْعَلَهُمْ فِي حِلٍّ مِنَ الْخُمُسِ فَقَالَ مَا أَمْحَلَ هَذَا[1] تَمْحَضُونَّا بِالْمَوَدَّةِ بِأَلْسِنَتِكُمْ وَ تَزْوُونَ عَنَّا حَقّاً جَعَلَهُ اللَّهُ لَنَا وَ جَعَلَنَا لَهُ وَ هُوَ الْخُمُسُ لَا نَجْعَلُ لَا نَجْعَلُ لَا نَجْعَلُ لِأَحَدٍ مِنْكُمْ فِي حِلٍّ.
“A group of people came from Khurasan to abu al-Hassan al-Rida (a.s.). They asked him to set tehm free from the obligation of payment of al-Khums. The Imam (a.s.) said, “What kind of plan is this? Do you try to love us purely only with your tongue and withheld from us the right that Allah has set for us? That right is
كُنْتُ عِنْدَ أَبِي جَعْفَرٍ الثَّانِي ع إِذْ دَخَلَ عَلَيْهِ صَالِحُ بْنُ مُحَمَّدِ بْنِ سَهْلٍ وَ كَانَ يَتَوَلَّى لَهُ الْوَقْفَ بِقُمَ[2] فَقَالَ يَا سَيِّدِي اجْعَلْنِي مِنْ عَشَرَةِ آلَافٍ فِي حِلٍّ فَإِنِّي أَنْفَقْتُهَا فَقَالَ لَهُ أَنْتَ فِي حِلٍّ فَلَمَّا خَرَجَ صَالِحٌ قَالَ أَبُو جَعْفَرٍ ع أَحَدُهُمْ يَثِبُ عَلَى أَمْوَالِ حَقِّ آلِ مُحَمَّدٍ وَ أَيْتَامِهِمْ وَ مَسَاكِينِهِمْ وَ فُقَرَائِهِمْ وَ أَبْن
“My master, wave to me ten thousand because I have already spent it.” The Imam (a.s.) said, “It is waved in your favor.” When Salih left then abu Ja‘far (a.s.) said as herein below. “Once one of them gets his hand on the property that belongs to Ahl al-Bayt of Muhammad (s.a), to their orphans, their destitute, to their
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْعَنْبَرِ وَ غَوْصِ اللُّؤْلُؤِ فَقَالَ ع عَلَيْهِ الْخُمُسُ[3]. كَمَلَ الْجُزْءُ الثَّانِي مِنْ كِتَابِ الْحُجَّةِ مِنْ كِتَابِ الْكَافِي وَ يَتْلُوهُ كِتَابُ الْإِيمَانِ وَ الْكُفْرِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ السَّلَامُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ. (تنبيه) [في توضيح حديث احتجاج الصادق عليه السّلام على الزّنديق الذي وعدناه توضيحه في ص
إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْخَلْقَ فَخَلَقَ مَنْ أَحَبَّ مِمَّا أَحَبَّ وَ كَانَ مَا أَحَبَّ أَنْ خَلَقَهُ مِنْ طِينَةِ الْجَنَّةِ وَ خَلَقَ مَنْ أَبْغَضَ مِمَّا أَبْغَضَ وَ كَانَ مَا أَبْغَضَ أَنْ خَلَقَهُ مِنْ طِينَةِ النَّارِ ثُمَّ بَعَثَهُمْ فِي الظِّلَالِ فَقُلْتُ وَ أَيُّ شَيْءٍ الظِّلَالُ فَقَالَ أَ لَمْ تَرَ إِلَى ظِلِّكَ فِي الشَّمْسِ شَيْئاً وَ لَيْسَ بِشَيْءٍ ثُمَّ بَعَثَ مِنْهُمُ النَّبِيِّين
“Allah, the Majestic, the Glorious, created the creation. He created His most beloved ones from that which He loved most. What was most beloved to Him was the fact that he created His most beloved ones from the clay of paradise. He created those whom He hated most from that which he hated most. What was most hated to H
إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَعْطَى مُحَمَّداً ص شَرَائِعَ نُوحٍ وَ إِبْرَاهِيمَ وَ مُوسَى وَ عِيسَى ع التَّوْحِيدَ وَ الْإِخْلَاصَ وَ خَلْعَ الْأَنْدَادِ وَ الْفِطْرَةَ الْحَنِيفِيَّةَ السَّمْحَةَ وَ لَا رَهْبَانِيَّةَ وَ لَا سِيَاحَةَ أَحَلَّ فِيهَا الطَّيِّبَاتِ وَ حَرَّمَ فِيهَا الْخَبَائِثَ وَ وَضَعَ عَنْهُمْ إِصْرَهُمْ وَ الْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ ثُمَّ افْتَرَضَ عَلَيْهِ فِيهَا الصَّلَاةَ
1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn abu Nasr. And a number of our people from Ahmad ibn Muhammad ibn Khalid from Ibrahim ibn Muhammad al-Thaqafi from Muhammad ibn Marwan all of them have narrated from Aban ibn ‘Uthman from those whom he has mentioned from abu ‘Abd Allah (a.s.) wh
بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ[2] وَ الْحَجِّ وَ الْوَلَايَةِ وَ لَمْ يُنَادَ بِشَيْءٍ كَمَا نُودِيَ بِالْوَلَايَةِ.
‘Islam is based on five principles. It is based on Prayer, Charity (al-Zakat) Fasting, Hajj and al-Wilayah (Divine Authority of A ’immah). The call to none of the other principles has been so emphatic as it has been to al-Wilayah.’”
بُنِيَ الْإِسْلَامُ عَلَى خَمْسَةِ أَشْيَاءَ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الْحَجِّ وَ الصَّوْمِ وَ الْوَلَايَةِ قَالَ زُرَارَةُ فَقُلْتُ وَ أَيُّ شَيْءٍ مِنْ ذَلِكَ أَفْضَلُ فَقَالَ الْوَلَايَةُ أَفْضَلُ لِأَنَّهَا مِفْتَاحُهُنَّ وَ الْوَالِي هُوَ الدَّلِيلُ عَلَيْهِنَّ قُلْتُ ثُمَّ الَّذِي يَلِي ذَلِكَ فِي الْفَضْلِ فَقَالَ الصَّلَاةُ إِنَّ رَسُولَ اللَّهِ ص قَالَ الصَّلَاةُ عَمُودُ دِينِكُمْ قَالَ قُلْتُ ثُم
“Abu Ja’far (a.s.) has said, ‘Islam is based on five issues. It is based on prayer, alms (al-Zakat), Hajj, Fasting and al-Wilayah.’’ Zurara has said, ‘I then asked the Imam, “Which of these is more important than the others?’” The Imam said, ‘Al-Wilayah is more important. It is the key to the others. The person who pos
بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ الْوَلَايَةِ وَ الصَّلَاةِ وَ الزَّكَاةِ وَ صَوْمِ شَهْرِ رَمَضَانَ وَ الْحَجِّ.
“Abu Ja’far (a.s.) has said, ‘Islam is based on five principles. They are al-Wilayah, (accepting the Divine Authority of ‘ A’immah ), the prayer, al- Zakat (charity), fasting in the month of Ramadan and al-Hajj.’”
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع حَدِّثْنِي عَمَّا بُنِيَتْ عَلَيْهِ دَعَائِمُ الْإِسْلَامِ إِذَا أَنَا أَخَذْتُ بِهَا زَكَى عَمَلِي وَ لَمْ يَضُرَّنِي جَهْلُ مَا جَهِلْتُ بَعْدَهُ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص وَ الْإِقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ وَ حَقٌّ فِي الْأَمْوَالِ مِنَ الزَّكَاةِ وَ الْوَلَايَةُ الَّتِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهَ
“Once I asked Abu ‘Abdillah (a.s.) to teach me the principles of Islam in such a way that on holding to them my deeds can take pure and correct form and thereafter the ignorance of whatever I am ignorant of cannot harm me. The Imam said, ‘Of the principles of Islam are to testify and acknowledge that no one deserves to
قُلْتُ لِأَبِي جَعْفَرٍ ع يَا ابْنَ رَسُولِ اللَّهِ هَلْ تَعْرِفُ مَوَدَّتِي لَكُمْ وَ انْقِطَاعِي إِلَيْكُمْ وَ مُوَالاتِي إِيَّاكُمْ قَالَ فَقَالَ نَعَمْ قَالَ- فَقُلْتُ فَإِنِّي أَسْأَلُكَ مَسْأَلَةً تُجِيبُنِي فِيهَا فَإِنِّي مَكْفُوفُ الْبَصَرِ قَلِيلُ الْمَشْيِ وَ لَا أَسْتَطِيعُ زِيَارَتَكُمْ كُلَّ حِينٍ قَالَ هَاتِ حَاجَتَكَ قُلْتُ أَخْبِرْنِي بِدِينِكَ الَّذِي تَدِينُ اللَّهَ عَزَّ وَ جَلَّ بِهِ أَنْتَ وَ أَ
10. It is narrated from him (Ali ibn Ibrahim) from abu al-Jarud who has said the following: “Once I asked abu Ja’far (a.s.) ‘Do you know, O child of the Messenger of Allah that I love you ( Ahl al-Bayt). that 1 have disassociated myself from other people to associate with you only and that I support you ( Ahl al-Bayt )
دَخَلَ رَجُلٌ عَلَى أَبِي جَعْفَرٍ ع وَ مَعَهُ صَحِيفَةٌ فَقَالَ لَهُ أَبُو جَعْفَرٍ ع هَذِهِ صَحِيفَةُ مُخَاصِمٍ يَسْأَلُ[1] عَنِ الدِّينِ الَّذِي يُقْبَلُ فِيهِ الْعَمَلُ فَقَالَ رَحِمَكَ اللَّهُ هَذَا الَّذِي أُرِيدُ فَقَالَ أَبُو جَعْفَرٍ ع شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً ص عَبْدُهُ وَ رَسُولُهُ وَ تُقِرَّ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ الْوَلَايَةُ لَنَ
13. It is narrated from him (narrator of the Hadith above) from Mu’alla ibn Muhammad from al-Washsha’ from Aban from Isma’il al-Ja’fi who has said the following: “Once a man came to abu Ja’far, recipient of divine supreme covenant. He had a book with him. Abu Ja’far said, ‘This is the book of a polemicist who wants to
دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ هُوَ فِي مَنْزِلِ أَخِيهِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا حَوَّلَكَ إِلَى هَذَا الْمَنْزِلِ قَالَ طَلَبُ النُّزْهَةِ[2] فَقُلْتُ جُعِلْتُ فِدَاكَ أَ لَا أَقُصُّ عَلَيْكَ دِينِي فَقَالَ بَلَى قُلْتُ أَدِينُ اللَّهَ بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّ السَّاعَةَ
“Once I went to see Abu ‘Abdillah (a.s.) and he was in the house of his brother, ‘Abd Allah ibn Muhammad, and I said, ‘May Allah keep my soul in service for your cause, what has brought you to this house?’ ‘Seeking privacy,’ said the Imam. I said, ‘May Allah keep my soul in service for your cause, can I state before yo
سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع عَنِ الْإِسْلَامِ وَ الْإِيمَانِ مَا الْفَرْقُ بَيْنَهُمَا فَلَمْ يُجِبْهُ ثُمَّ سَأَلَهُ فَلَمْ يُجِبْهُ ثُمَّ الْتَقَيَا فِي الطَّرِيقِ وَ قَدْ أَزِفَ[4] مِنَ الرَّجُلِ الرَّحِيلُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع كَأَنَّهُ قَدْ أَزِفَ مِنْكَ رَحِيلٌ فَقَالَ نَعَمْ فَقَالَ فَالْقَنِي فِي الْبَيْتِ فَلَقِيَهُ فَسَأَلَهُ عَنِ الْإِسْلَامِ وَ الْإِيمَانِ مَا الْفَرْقُ بَيْنَهُمَ
“Once a man asked Abu ‘Abdillah (a.s.) ‘What is the difference between Islam and belief?’ The Imam then did not answer. Again he asked and the Imam did not answer. They then met each other on the road while the man was about to leave. Abu ‘Abd Allah (a.s.) said, ‘It seems as if you are about to leave.’ He said, ‘Yes, I