Wealth & Money

قُلْتُ لَهُ رُبَّمَا أَرَدْتُ الْأَمْرَ يَفْرُقُ مِنِّي فَرِيقَانِ‌[4] أَحَدُهُمَا يَأْمُرُنِي وَ الْآخَرُ يَنْهَانِي قَالَ فَقَالَ إِذَا كُنْتَ كَذَلِكَ فَصَلِّ رَكْعَتَيْنِ وَ اسْتَخِرِ اللَّهَ مِائَةَ مَرَّةٍ وَ مَرَّةً ثُمَّ انْظُرْ أَحْزَمَ الْأَمْرَيْنِ لَكَ فَافْعَلْهُ فَإِنَّ الْخِيَرَةَ فِيهِ إِنْ شَاءَ اللَّهُ وَ لْتَكُنِ اسْتِخَارَتُكَ فِي عَافِيَةٍ فَإِنَّهُ رُبَّمَا خِيرَ لِلرَّجُلِ فِي قَطْعِ يَدِهِ وَ

“I said to abu ‘Abd Allah (a.s.), ‘Sometimes I may get two different opinions: one for and the other against what I think to do, what then I should do?’ The Imam said, ‘If such is the case, then perform two Rak‘at Salah (prayer) and ask Allah, one hundred and one times, to choose for you what is best. Thereafter choose

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّهُ كَانَ فِي يَدِي شَيْ‌ءٌ تَفَرَّقَ وَ ضِقْتُ ضَيْقاً شَدِيداً فَقَالَ لِي أَ لَكَ حَانُوتٌ فِي السُّوقِ قُلْتُ نَعَمْ وَ قَدْ تَرَكْتُهُ فَقَالَ إِذَا رَجَعْتَ إِلَى الْكُوفَةِ فَاقْعُدْ فِي حَانُوتِكَ وَ اكْنُسْهُ‌[3] فَإِذَا أَرَدْتَ أَنْ تَخْرُجَ إِلَى سُوقِكَ فَصَلِّ رَكْعَتَيْنِ أَوْ أَرْبَعَ رَكَعَاتٍ ثُمَّ قُلْ فِي دُبُرِ صَلَاتِكَ- تَوَجَّهْتُ بِلَا حَوْلٍ مِنِّي وَ لَا

3. A number of our people have narrated from Ahmad ibn Muhammad from ibn abu Najran from Sabah al-Hadhdha’ from ibn al- Tayyar who has said the following: “I said to abu ‘Abd Allah, ‘I had some property which now has scattered away and I am under severe constraint.’ The Imam asked, ‘Do you have a shop in the market pla

أَنْ تَأْتِيَ حَانُوتَكَ فَابْدَأْ بِالْمَسْجِدِ فَصَلِّ فِيهِ رَكْعَتَيْنِ أَوْ أَرْبَعاً ثُمَّ قُلْ غَدَوْتُ بِحَوْلِ اللَّهِ وَ قُوَّتِهِ وَ غَدَوْتُ بِلَا حَوْلٍ مِنِّي وَ لَا قُوَّةٍ بَلْ بِحَوْلِكَ وَ قُوَّتِكَ يَا رَبِّ اللَّهُمَّ إِنِّي عَبْدُكَ أَلْتَمِسُ مِنْ فَضْلِكَ كَمَا أَمَرْتَنِي فَيَسِّرْ لِي ذَلِكَ وَ أَنَا خَافِضٌ فِي عَافِيَتِكَ

“Abu ‘Abd Allah (a.s.), asked me, ‘Where is your shop in relation to the Masjid?’ I replied, ‘It is near the door of the Masjid.’ He then said, ‘When you want to go to your shop, first go to the Masjid, perform two or four Rak‘at Salah (prayer) and at the end say, “I have attended this morning by the means and power of

قَالَ لِي أَبُو عَبْدِ اللَّهِ ع‌ إِذَا تَزَوَّجَ أَحَدُكُمْ كَيْفَ يَصْنَعُ قُلْتُ لَا أَدْرِي قَالَ إِذَا هَمَّ بِذَلِكَ فَلْيُصَلِّ رَكْعَتَيْنِ وَ يَحْمَدُ اللَّهَ ثُمَّ يَقُولُ اللَّهُمَّ إِنِّي أُرِيدُ أَنْ أَتَزَوَّجَ فَقَدِّرْ لِي مِنَ النِّسَاءِ أَعَفَّهُنَّ فَرْجاً وَ أَحْفَظَهُنَّ لِي فِي نَفْسِهَا[1] وَ فِي مَالِي وَ أَوْسَعَهُنَّ رِزْقاً وَ أَعْظَمَهُنَّ بَرَكَةً وَ قَدِّرْ لِي وَلَداً طَيِّباً تَجْعَلُه

‘When anyone of you likes to get married, what does he need to do?’ I replied, ‘I do not know.’ The Imam then said, ‘When one of you has such intention, he should first perform two Rak‘at Salah (prayer) and praise Allah. Thereafter, say, “O Allah, I like to become married. Determine for me of women the most protective

إِنَّ بِالْكُوفَةِ مَسَاجِدَ مَلْعُونَةً وَ مَسَاجِدَ مُبَارَكَةً فَأَمَّا الْمُبَارَكَةُ فَمَسْجِدُ غَنِيٍ‌[2] وَ اللَّهِ إِنَّ قِبْلَتَهُ لَقَاسِطَةٌ وَ إِنَّ طِينَتَهُ لَطَيِّبَةٌ وَ لَقَدْ وَضَعَهُ رَجُلٌ مُؤْمِنٌ وَ لَا تَذْهَبُ الدُّنْيَا حَتَّى تَفَجَّرَ مِنْهُ عَيْنَانِ وَ تَكُونَ عِنْدَهُ جَنَّتَانِ وَ أَهْلُهُ مَلْعُونُونَ وَ هُوَ مَسْلُوبٌ مِنْهُمْ وَ مَسْجِدُ بَنِي ظَفَرٍ وَ هُوَ مَسْجِدُ السَّهْلَةِ وَ م

“In Kufa there are condemned Masjids and blessed Masjids. One of the blessed Masjids is the Masjid of Ghany. By Allah, the direction of Qiblah thereof is balanced and just and its soil is blessed. A believing man established it and before the end of the world, two fountains will gush forth there-from with two gardens n

إِنَّ أَمِيرَ الْمُؤْمِنِينَ ص نَهَى بِالْكُوفَةِ عَنِ الصَّلَاةِ فِي خَمْسَةِ مَسَاجِدَ- مَسْجِدِ الْأَشْعَثِ بْنِ قَيْسٍ وَ مَسْجِدِ جَرِيرِ بْنِ عَبْدِ اللَّهِ الْبَجَلِيِّ وَ مَسْجِدِ سِمَاكِ بْنِ مَخْرَمَةَ وَ مَسْجِدِ شَبَثِ بْنِ رِبْعِيٍّ وَ مَسْجِدِ التَّيْمِ‌[2]. - وَ فِي رِوَايَةِ أَبِي بَصِيرٍ مَسْجِدِ بَنِي السِّيدِ وَ مَسْجِدِ بَنِي عَبْدِ اللَّهِ بْنِ دَارِمٍ وَ مَسْجِدِ غَنِيٍّ وَ مَسْجِدِ سِمَاكٍ وَ م

Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin (a.s.), prohibited performing Salah (prayer) in five Masjids in Kufah, such as al-Ash‘ath ibn Qays’ Masjid, Jarir ibn ‘Abd Allah al-Bajaliy’s Masjid, Sammak ibn Makhruma’s Masjid, Shabath ibn Rib‘i’s Masjid and al-Taym’s Masjid.” According to a Hadith from abu Basi

إِنَّ الْإِمَامَ يُعْطِي هَؤُلَاءِ جَمِيعاً لِأَنَّهُمْ يُقِرُّونَ لَهُ بِالطَّاعَةِ قَالَ قُلْتُ فَإِنْ كَانُوا لَا يَعْرِفُونَ فَقَالَ يَا زُرَارَةُ لَوْ كَانَ يُعْطِي مَنْ يَعْرِفُ دُونَ مَنْ لَا يَعْرِفُ لَمْ يُوجَدْ لَهَا مَوْضِعٌ وَ إِنَّمَا يُعْطِي مَنْ لَا يَعْرِفُ لِيَرْغَبَ فِي الدِّينِ فَيَثْبُتَ عَلَيْهِ فَأَمَّا الْيَوْمَ فَلَا تُعْطِهَا أَنْتَ وَ أَصْحَابُكَ إِلَّا مَنْ يَعْرِفُ فَمَنْ وَجَدْتَ مِنْ هَؤ

“Once we both asked abu ‘Abd Allah (a.s.), about the words of Allah, most Majestic, most Glorious, in the following verse of the Holy Quran. ‘Charity funds (zakat) are only for the poor, the destitute, and the tax collectors. (It is also for the) people whose hearts are inclined (toward Islam), the slaves, those who ca

إِنَّ اللَّهَ جَلَّ وَ عَزَّ جَعَلَ لِلْفُقَرَاءِ فِي أَمْوَالِ الْأَغْنِيَاءِ مَا يَكْفِيهِمْ وَ لَوْ لَا ذَلِكَ لَزَادَهُمْ وَ إِنَّمَا يُؤْتَوْنَ مِنْ مَنْعِ مَنْ مَنَعَهُمْ.

“Abu ‘Abd Allah (a.s.), has said that Allah, the Most Majestic, the Most Glorious, has assigned in properties of affluent people a share for the needy that is sufficient to meet their need; otherwise, He would have increased such share. Shortages come from non-payment of those who do not pay.”

إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ الزَّكَاةَ كَمَا فَرَضَ الصَّلَاةَ وَ لَوْ أَنَّ رَجُلًا حَمَلَ الزَّكَاةَ فَأَعْطَاهَا عَلَانِيَةً لَمْ يَكُنْ عَلَيْهِ فِي ذَلِكَ عَيْبٌ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ فِي أَمْوَالِ الْأَغْنِيَاءِ لِلْفُقَرَاءِ مَا يَكْتَفُونَ بِهِ الْفُقَرَاءُ وَ لَوْ عَلِمَ أَنَّ الَّذِي فَرَضَ لَهُمْ لَا يَكْفِيهِمْ لَزَادَهُمْ وَ إِنَّمَا يُؤْتَى الْفُقَرَاءُ فِيمَا أُتُوا[1] م

“Abu ‘Abd Allah (a.s.), has said that Allah, the Most Majestic, the Most Glorious, has made paying zakat compulsory as He has made performing of Salah (prayer) obligatory. If a man pays zakat publicly, it is not a blamable thing to do. It is because Allah, the Most Majestic, the Most Glorious, has assigned a share in t

إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ لِلْفُقَرَاءِ فِي أَمْوَالِ الْأَغْنِيَاءِ فَرِيضَةً لَا يُحْمَدُونَ إِلَّا بِأَدَائِهَا وَ هِيَ الزَّكَاةُ بِهَا حَقَنُوا دِمَاءَهُمْ وَ بِهَا سُمُّوا مُسْلِمِينَ وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ فِي أَمْوَالِ الْأَغْنِيَاءِ حُقُوقاً غَيْرَ الزَّكَاةِ فَقَالَ عَزَّ وَ جَلَ‌ وَ الَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ‌[2] فَالْحَقُّ الْمَعْلُومُ مِنْ غَيْرِ الزَّكَاةِ وَ

“Abu ‘Abd Allah (a.s.), has said that Allah, the Most Majestic, the Most Glorious, has made it compulsory on affluent people to pay the share of the needy people from their properties and the affluent people will not be praised unless they pay the share of needy people. This share is zakat. Paying zakat protects their

كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ مَعَنَا بَعْضُ أَصْحَابِ الْأَمْوَالِ فَذَكَرُوا الزَّكَاةَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الزَّكَاةَ لَيْسَ يُحْمَدُ بِهَا صَاحِبُهَا وَ إِنَّمَا هُوَ شَيْ‌ءٌ ظَاهِرٌ إِنَّمَا حَقَنَ بِهَا دَمَهُ وَ سُمِّيَ بِهَا مُسْلِماً وَ لَوْ لَمْ يُؤَدِّهَا لَمْ تُقْبَلْ لَهُ صَلَاةٌ وَ إِنَّ عَلَيْكُمْ فِي أَمْوَالِكُمْ غَيْرَ الزَّكَاةِ فَقُلْتُ أَصْلَحَكَ اللَّهُ وَ مَا عَلَيْنَ

9. Ali ibn Ibrahim has narrated from his father from af-Husayn ibn Sa‘id from Fadalah ibn Ayyub from abu af-Maghra’ from abu Basir who has said the following: “Once we were in the presence of abu ‘Abd Allah, ‘Alayhi al-Salam. With us, there were certain wealthier persons. People spoke about zakat. Abu ‘Abd Allah, ‘Alay

فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‌ وَ الَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ. لِلسَّائِلِ وَ الْمَحْرُومِ‌ أَ هُوَ سِوَى الزَّكَاةِ فَقَالَ هُوَ الرَّجُلُ يُؤْتِيهِ اللَّهُ الثَّرْوَةَ مِنَ الْمَالِ فَيُخْرِجُ مِنْهُ الْأَلْفَ وَ الْأَلْفَيْنِ وَ الثَّلَاثَةَ الْآلَافِ وَ الْأَقَلَّ وَ الْأَكْثَرَ فَيَصِلُ بِهِ رَحِمَهُ وَ يَحْمِلُ بِهِ الْكَلَّ عَنْ قَوْمِهِ.

“In the following words of Allah, the Most Majestic, the Most Glorious, there is the expression, ‘certain share’: ‘They are those who assign a certain share of their property (70:24) for the needy and the deprived.’ (70:25) Whether ’certain share’ stands for zakat or something else, the Imam said, ‘It is the property t

سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‌ إِنَّ رَجُلًا جَاءَ إِلَى أَبِي عَلِيِّ بْنِ الْحُسَيْنِ ع فَقَالَ لَهُ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‌ وَ الَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ. لِلسَّائِلِ وَ الْمَحْرُومِ‌ مَا هَذَا الْحَقُّ الْمَعْلُومُ فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ع الْحَقُّ الْمَعْلُومُ الشَّيْ‌ءُ يُخْرِجُهُ الرَّجُلُ مِنْ مَالِهِ لَيْسَ مِنَ الزَّكَاةِ وَ لَا مِنَ الصَّدَقَةِ الْم

“I heard abu Ja‘far (a.s.), say, ‘Once a man came to my father, Ali ibn al-Husayn (a.s.), and said, “Please tell me about the expression ‘certain share’. The words of Allah, the Most Majestic, the Most Glorious, say, ‘They are those who assign a certain share of their property (70:24) for the needy and the deprived.’ (

الْمَحْرُومُ الْمُحَارَفُ الَّذِي قَدْ حُرِمَ كَدَّ يَدِهِ فِي الشِّرَاءِ وَ الْبَيْعِ. - وَ فِي رِوَايَةٍ أُخْرَى عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع أَنَّهُمَا قَالا الْمَحْرُومُ الرَّجُلُ الَّذِي لَيْسَ بِعَقْلِهِ بَأْسٌ وَ لَمْ يُبْسَطْ لَهُ فِي الرِّزْقِ وَ هُوَ مُحَارَفٌ‌[4].

“In the following words of Allah there is the expression ‘deprived’: ‘They are those who assign a certain share of their property (70:24) for the needy and the deprived.’ (70:25) Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘“Deprived” is a professional who no longer is able to benefit from the labor of his hands in busi

كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَسَأَلَهُ رَجُلٌ فِي كَمْ تَجِبُ الزَّكَاةُ مِنَ الْمَالِ فَقَالَ لَهُ الزَّكَاةَ الظَّاهِرَةَ أَمِ الْبَاطِنَةَ تُرِيدُ فَقَالَ أُرِيدُهُمَا جَمِيعاً فَقَالَ أَمَّا الظَّاهِرَةُ فَفِي كُلِّ أَلْفٍ خَمْسَةٌ وَ عِشْرُونَ وَ أَمَّا الْبَاطِنَةُ فَلَا تَسْتَأْثِرْ عَلَى أَخِيكَ بِمَا هُوَ أَحْوَجُ إِلَيْهِ مِنْكَ.[5]

The Imam asked him, ‘Do you mean thereby the apparent or unapparent zakat?’ He replied, ‘I mean both kinds.’ The Imam said, ‘The apparent kind is twenty-five due upon every one thousand. The unapparent kind is what you should not spare from your brother what he needs more than you do.’”

جَاءَ رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ يَا أَبَا عَبْدِ اللَّهِ قَرْضٌ إِلَى مَيْسَرَةٍ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع إِلَى غَلَّةٍ تُدْرَكُ‌[1] فَقَالَ الرَّجُلُ لَا وَ اللَّهِ قَالَ فَإِلَى تِجَارَةٍ تُؤَبُ‌[2] قَالَ لَا وَ اللَّهِ قَالَ فَإِلَى عُقْدَةٍ تُبَاعُ فَقَالَ لَا وَ اللَّهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع فَأَنْتَ مِمَّنْ جَعَلَ اللَّهُ لَهُ فِي أَمْوَالِنَا حَقّاً ثُمَّ دَعَا بِكِيس

“Once a man came in the presence of abu ‘Abd Allah, Alayhi al-Salam, and appealed, ‘O abu ‘Abd Allah, grant me a loan until I am able to pay back.’ Abu ‘Abd Allah, Alayhi al-Salam, asked, ‘Do you want to borrow until the time you harvest your plantation?’ The man answered, ‘No, by Allah, (I do not have any plantation).

قَالَ أَبُو عَبْدِ اللَّهِ ع لِعَمَّارٍ السَّابَاطِيِ‌ يَا عَمَّارُ أَنْتَ رَبُّ مَالٍ كَثِيرٍ قَالَ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ فَتُؤَدِّي مَا افْتَرَضَ اللَّهُ عَلَيْكَ مِنَ الزَّكَاةِ فَقَالَ نَعَمْ قَالَ فَتُخْرِجُ الْحَقَّ الْمَعْلُومَ مِنْ مَالِكَ قَالَ نَعَمْ قَالَ فَتَصِلُ قَرَابَتَكَ قَالَ نَعَمْ قَالَ وَ تَصِلُ إِخْوَانَكَ قَالَ نَعَمْ فَقَالَ يَا عَمَّارُ إِنَّ الْمَالَ يَفْنَى وَ الْبَدَنَ يَبْلَى وَ ال

“Abu ‘Abd Allah (a.s.), once said to ‘Ammar al-Sabatiy, ‘O ‘Ammar, do you own a great wealth?’ He replied, ‘Yes, I pray to Allah to keep my soul in service for your cause.’ The Imam then asked, ‘Do you pay what Allah has made compulsory in the form of zakat?’ He replied, ‘Yes, I pay.’ The Imam then asked, ‘Do you pay “

قَالَ رَسُولُ اللَّهِ ص‌ مَا مِنْ ذِي زَكَاةِ مَالٍ نَخْلٍ أَوْ زَرْعٍ أَوْ كَرْمٍ يَمْنَعُ زَكَاةَ مَالِهِ إِلَّا قَلَّدَهُ اللَّهُ تُرْبَةَ أَرْضِهِ يُطَوَّقُ بِهَا مِنْ سَبْعِ أَرَضِينَ إِلَى يَوْمِ الْقِيَامَةِ.

‘Whoever refuses to pay zakat due on any produce of his palm trees, plantations or vineyard, Allah makes that land up to seven levels to hang from his neck until the Day of Judgment.’”

مَا مِنْ رَجُلٍ أَدَّى الزَّكَاةَ[1] فَنَقَصَتْ مِنْ مَالِهِ وَ لَا مَنَعَهَا أَحَدٌ فَزَادَتْ فِي مَالِهِ.

“Abu ’Abd Allah (a.s.), has said that there is no one who pays his zakat who then experiences any decrease in his wealth. Also no increase takes place in the wealth of one who refuses to pay zakat which is due on him.”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ مَا مِنْ عَبْدٍ يَمْنَعُ دِرْهَماً فِي حَقِّهِ إِلَّا أَنْفَقَ اثْنَيْنِ فِي غَيْرِ حَقِّهِ وَ مَا رَجُلٌ يَمْنَعُ حَقّاً مِنْ مَالِهِ إِلَّا طَوَّقَهُ اللَّهُ عَزَّ وَ جَلَّ بِهِ حَيَّةً مِنْ نَارٍ يَوْمَ الْقِيَامَةِ.

“I heard abu ‘Abd Allah (a.s.), say, ‘If one dirham of rights of a person is denied it can cause double of this much to be spent elsewhere. If anyone refuses to pay a right which is due on his wealth, Allah, the Most Majestic, the Most Glorious, because of this will cause a serpent of fire to curl around him on the Day

قَالَ رَسُولُ اللَّهِ ص‌ مَلْعُونٌ مَلْعُونٌ مَالٌ لَا يُزَكَّى.

“Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah has said, ‘Condemned and condemned indeed is one who refuses to pay zakat.’”

سَمِعْتُهُ يَقُولُ‌ مَنْ أَخْرَجَ زَكَاةَ مَالِهِ تَامَّةً فَوَضَعَهَا فِي مَوْضِعِهَا لَمْ يُسْأَلْ مِنْ أَيْنَ اكْتَسَبَ مَالَهُ.

“If one pays, completely, the amount of zakat which is due on his wealth to the proper recipient, he is not asked how he has earned his wealth.”

صَلَاةٌ مَكْتُوبَةٌ خَيْرٌ مِنْ عِشْرِينَ حَجَّةً وَ حَجَّةٌ خَيْرٌ مِنْ بَيْتٍ مَمْلُوءٍ ذَهَباً يُنْفِقُهُ فِي بِرٍّ حَتَّى يَنْفَدَ قَالَ ثُمَّ قَالَ وَ لَا أَفْلَحَ مَنْ ضَيَّعَ عِشْرِينَ بَيْتاً مِنْ ذَهَبٍ بِخَمْسَةٍ وَ عِشْرِينَ دِرْهَماً فَقُلْتُ وَ مَا مَعْنَى خَمْسَةٍ وَ عِشْرِينَ دِرْهَماً قَالَ مَنْ مَنَعَ الزَّكَاةَ وُقِفَتْ صَلَاتُهُ حَتَّى يُزَكِّيَ.

“Abu ‘Abd Allah (a.s.), has said that performing an obligatory Salah (prayer) is more excellent than twenty Hajj and one Hajj is more excellent than giving as charity one houseful of gold.’ The narrator has said that the Imam then said, ‘There is no salvation for one who loses twenty housefuls of gold for only (because

قَالَ: مَلْعُونٌ مَلْعُونٌ مَالٌ لَا يُزَكَّى.

“Abu ’Abd Allah (a.s.), has said that condemned, and condemned indeed is (a property or) one who does not pay zakat.”

مَا ضَاعَ مَالٌ فِي بَرٍّ وَ لَا بَحْرٍ إِلَّا بِتَضْيِيعِ الزَّكَاةِ وَ لَا يُصَادُ مِنَ الطَّيْرِ إِلَّا مَا ضَيَّعَ تَسْبِيحَهُ.

15. Ahmad ibn Muhammad has narrated from Ali ibn al-Hassan from Ali ibn al-Nu‘man from Ishaq who has said the following: “Narrated to me one who had heard abu ‘Abd Allah (a.s.), saying, ‘A property is not lost, on land or in the sea, unless payment of its zakat is withheld. A bird does not become victim of hunting unle

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ مَا مِنْ طَيْرٍ يُصَادُ إِلَّا بِتَرْكِهِ التَّسْبِيحَ وَ مَا مِنْ مَالٍ يُصَابُ إِلَّا بِتَرْكِ الزَّكَاةِ.

‘A bird does not become victim of hunting unless it forgets Tasbih (glorifying Allah). A property is not lost unless zakat which is due on it is withheld.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ مَا مِنْ ذِي مَالٍ ذَهَبٍ أَوْ فِضَّةٍ يَمْنَعُ زَكَاةَ مَالِهِ إِلَّا حَبَسَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ بِقَاعٍ قَرْقَرٍ وَ سَلَّطَ عَلَيْهِ شُجَاعاً أَقْرَعَ يُرِيدُهُ وَ هُوَ يَحِيدُ عَنْهُ فَإِذَا رَأَى أَنَّهُ لَا مَخْلَصَ لَهُ مِنْهُ أَمْكَنَهُ مِنْ يَدِهِ فَقَضِمَهَا كَمَا يُقْضَمُ الْفُجْلُ‌[1] ثُمَّ يَصِيرُ طَوْقاً فِي عُنُقِهِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ

“Abu ‘Abd Allah (a.s.), has said, ‘Any wealthy person owning gold and silver who refuses to pay zakat, Allah, the Most Majestic, the Most Glorious, on the Day of Judgment will keep him in captivity in a flat land. He (Allah) will send a bald serpent who will chase him and he will flee until he finds it impossible to es

قَالَ رَسُولُ اللَّهِ ص‌ مَا حَبَسَ عَبْدٌ زَكَاةً فَزَادَتْ فِي مَالِهِ.

“The Messenger of Allah has said, ‘If a person withholds payment of zakat due on his wealth, his wealth does not increase.’”

إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَبْعَثُ يَوْمَ الْقِيَامَةِ نَاساً مِنْ قُبُورِهِمْ مَشْدُودَةً أَيْدِيهِمْ إِلَى أَعْنَاقِهِمْ لَا يَسْتَطِيعُونَ أَنْ يَتَنَاوَلُوا بِهَا قِيسَ أَنْمُلَةٍ[3] مَعَهُمْ مَلَائِكَةٌ يُعَيِّرُونَهُمْ تَعْيِيراً شَدِيداً يَقُولُونَ هَؤُلَاءِ الَّذِينَ مَنَعُوا خَيْراً قَلِيلًا مِنْ خَيْرٍ كَثِيرٍ هَؤُلَاءِ الَّذِينَ أَعْطَاهُمُ اللَّهُ فَمَنَعُوا حَقَّ اللَّهِ فِي أَمْوَالِهِمْ.

“Abu Ja’far (a.s.), has said, ‘Allah, the most Holy, the most High, will raise a people from their graves, on the Day of Judgment, their hands tied up to their necks and they will not be able to take anything even from a distance of one finger. Angels along with them censure them severely and say, “These were the ones

قِيلَ لِأَبِي عَبْدِ اللَّهِ ع لِأَيِّ شَيْ‌ءٍ جَعَلَ اللَّهُ الزَّكَاةَ خَمْسَةً وَ عِشْرِينَ فِي كُلِّ أَلْفٍ وَ لَمْ يَجْعَلْهَا ثَلَاثِينَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَهَا خَمْسَةً وَ عِشْرِينَ أَخْرَجَ مِنْ أَمْوَالِ الْأَغْنِيَاءِ بِقَدْرِ مَا يَكْتَفِي بِهِ الْفُقَرَاءُ وَ لَوْ أَخْرَجَ النَّاسُ زَكَاةَ أَمْوَالِهِمْ مَا احْتَاجَ أَحَدٌ.

“Once, a person asked abu ’Abd Allah (a.s.), ‘The amount of zakat Allah has levied is twenty- five for every one thousand. Why it is not thirty?’ The Imam replied, ‘Allah, the Most Majestic, the Most Glorious, has made it twenty- five to be paid from the wealth of affluent people. This much is enough to meet the needs

سَأَلَنِي رَجُلٌ مِنَ الزَّنَادِقَةِ فَقَالَ كَيْفَ صَارَتِ الزَّكَاةُ مِنْ كُلِّ أَلْفٍ خَمْسَةً وَ عِشْرِينَ دِرْهَماً فَقُلْتُ لَهُ إِنَّمَا ذَلِكَ مِثْلُ الصَّلَاةِ ثَلَاثٌ وَ ثِنْتَانِ وَ أَرْبَعٌ قَالَ فَقَبِلَ مِنِّي ثُمَّ لَقِيتُ بَعْدَ ذَلِكَ أَبَا عَبْدِ اللَّهِ ع فَسَأَلْتُهُ عَنْ ذَلِكَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ حَسَبَ الْأَمْوَالَ وَ الْمَسَاكِينَ فَوَجَدَ مَا يَكْفِيهِمْ مِنْ كُلِّ أَلْفٍ خَم

“Once an atheist asked me, ‘Why is the amount of zakat twenty- five on every one thousand?’ I replied, ‘It is because Salah (prayer) is of two, three and four Rak‘at.’ He (the narrator) has said, ‘He agreed with me. I then visited abu ‘Abd Allah (a.s.), and asked him about it.’ He (the Imam) replied, ‘Allah, the Most M

قَالا فَرَضَ اللَّهُ الزَّكَاةَ مَعَ الصَّلَاةِ فِي الْأَمْوَالِ وَ سَنَّهَا رَسُولُ اللَّهِ ص فِي تِسْعَةِ أَشْيَاءَ وَ عَفَا رَسُولُ اللَّهِ عَمَّا سِوَاهُنَّ فِي الذَّهَبِ وَ الْفِضَّةِ وَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ وَ عَفَا عَمَّا سِوَى ذَلِكَ

1. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz Zurarah and Muhammad, abu Basir, Burayd ibn Mu‘awiyah al-‘Ijliy and Fudayl ibn Yasar who has said the following: “Abu Ja‘far, and abu ’Abd Allah, ‘Alayhim al-Salam, have said, ‘Allah made Zakat, just as Salah (prayer) is, obligatory on wealth and th

وَضَعَ رَسُولُ اللَّهِ ص الزَّكَاةَ عَلَى تِسْعَةِ أَشْيَاءَ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ وَ الذَّهَبِ وَ الْفِضَّةِ وَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ عَفَا عَمَّا سِوَى ذَلِكَ قَالَ يُونُسُ مَعْنَى قَوْلِهِ إِنَّ الزَّكَاةَ فِي تِسْعَةِ أَشْيَاءَ وَ عَفَا عَمَّا سِوَى ذَلِكَ إِنَّمَا كَانَ ذَلِكَ فِي أَوَّلِ النُّبُوَّةِ كَمَا كَانَتِ الصَّلَاةُ رَكْعَتَيْنِ ثُمَّ زَادَ رَسُولُ اللَّه

2. Ali ibn Ibrahim has narrated from his father from ’Isma’il ibn Marrar from Yunus from ‘Abd Allah ibn Muskan from abu Bakr al- Hadramiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The Messenger of Allah made Zakat obligatory on nine categories of wealth wheat, barley, dates, raisins, gol

لَا حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ.

“Abu Ja’far (a.s.), was once asked about vegetables if there is Zakat on it, if sold in exchange for a great wealth. He (the Imam) said, ‘No, Zakat is not due on it (such wealth) unless it remains with one for one year (in store).”’

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا فِي الْخُضَرِ قَالَ وَ مَا هِيَ قُلْتُ الْقَضْبُ‌[1] وَ الْبِطِّيخُ وَ مِثْلُهُ مِنَ الْخُضَرِ قَالَ لَيْسَ عَلَيْهِ شَيْ‌ءٌ إِلَّا أَنْ يُبَاعَ مِثْلُهُ بِمَالٍ وَ يَحُولَ عَلَيْهِ الْحَوْلُ فَفِيهِ الصَّدَقَةُ وَ عَنِ الْغَضَاةِ مِنَ الْفِرْسِكِ وَ أَشْبَاهِهِ‌[2] فِيهِ زَكَاةٌ قَالَ لَا قُلْتُ فَثَمَنُهُ قَالَ مَا حَالَ عَلَيْهِ الْحَوْلُ مِنْ ثَمَنِهِ فَزَكِّهِ.

“I once asked abu ‘Abd Allah (a.s.), ‘How much Zakat is on vegetables. He (the Imam) asked, ‘What is it?’ I replied, ‘Edible herbs, melons and similar things of legumes.’ He (the Imam) said, ‘Zakat is not due on it unless it is sold in exchange for another kind of wealth and it remains with him for one year; then there

فِي الْبُسْتَانِ تَكُونُ فِيهِ مِنَ الثِّمَارِ مَا لَوْ بِيعَ كَانَ مَالًا هَلْ فِيهِ صَدَقَةٌ قَالَ لَا.

“I asked abu Ja‘far and abu ‘Abd Allah, ‘Alayhim al-Salam, about a garden which has fruits that if sold becomes wealth and if there is Zakat on it. He (the Imam) said, ‘No, Zakat is not due on it.’”

أَيُّمَا رَجُلٍ كَانَ لَهُ حَرْثٌ أَوْ تَمْرَةٌ فَصَدَّقَهَا فَلَيْسَ عَلَيْهِ فِيهِ شَيْ‌ءٌ وَ إِنْ حَالَ عَلَيْهِ الْحَوْلُ عِنْدَهُ إِلَّا أَنْ يُحَوِّلَهُ مَالًا فَإِنْ فَعَلَ ذَلِكَ فَحَالَ عَلَيْهِ الْحَوْلُ عِنْدَهُ فَعَلَيْهِ أَنْ يُزَكِّيَهُ وَ إِلَّا فَلَا شَيْ‌ءَ عَلَيْهِ وَ إِنْ ثَبَتَ ذَلِكَ أَلْفَ عَامٍ إِذَا كَانَ بِعَيْنِهِ فَإِنَّمَا عَلَيْهِ فِيهِ صَدَقَةُ الْعُشْرِ فَإِذَا أَدَّاهَا مَرَّةً وَاحِدَ

“Abu ‘Abd Allah (a.s.), has said, ‘If one has plantations and dates for which charity (Zakat) is paid, thereafter no other Zakat is due on it. Zakat is not due even if it remains in one’s possession for a whole year unless one changes it into another kind of wealth. After the change it remains in one’s possession for a

قُلْتُ لَهُ تِسْعُونَ وَ مِائَةُ دِرْهَمٍ وَ تِسْعَةَ عَشَرَ دِينَاراً أَ عَلَيْهَا فِي الزَّكَاةِ شَيْ‌ءٌ فَقَالَ إِذَا اجْتَمَعَ الذَّهَبُ وَ الْفِضَّةُ فَبَلَغَ ذَلِكَ مِائَتَيْ دِرْهَمٍ فَفِيهَا الزَّكَاةُ لِأَنَّ عَيْنَ الْمَالِ الدَّرَاهِمُ وَ كُلُّ مَا خَلَا الدَّرَاهِمَ مِنْ ذَهَبٍ أَوْ مَتَاعٍ فَهُوَ عَرْضٌ مَرْدُودٌ ذَلِكَ إِلَى الدَّرَاهِمِ فِي الزَّكَاةِ وَ الدِّيَاتِ.

“I once said to abu Ibrahim (a.s.), ‘There is one hundred ninety dirham and nineteen dinar. Is there Zakat on it? He (the Imam) said, ‘If gold and silver together amount to two hundred dirham, then there is Zakat payable, because dirham represents the value of wealth and items other than dirham like gold and goods are

سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الْمَالِ الَّذِي لَا يُعْمَلُ بِهِ وَ لَا يُقَلَّبُ‌[1] قَالَ يَلْزَمُهُ الزَّكَاةُ فِي كُلِّ سَنَةٍ إِلَّا أَنْ يُسْبَكَ.

“I once asked abu al-Hassan (a.s.), about goods which are not used or moved. He (the Imam) said, ‘There is Zakat on it every year until it is used.”

قُلْتُ لَهُ إِنَّ أَخِي يُوسُفَ وُلِّيَ لِهَؤُلَاءِ الْقَوْمِ أَعْمَالًا أَصَابَ فِيهَا أَمْوَالًا كَثِيرَةً وَ إِنَّهُ جَعَلَ تِلْكَ الْأَمْوَالَ حُلِيّاً أَرَادَ أَنْ يَفِرَّ بِهَا مِنَ الزَّكَاةِ أَ عَلَيْهِ الزَّكَاةُ قَالَ لَيْسَ عَلَى الْحُلِيِّ زَكَاةٌ وَ مَا أَدْخَلَ عَلَى نَفْسِهِ مِنَ النُّقْصَانِ فِي وَضْعِهِ وَ مَنْعِهِ نَفْسَهُ فَضْلَهُ أَكْثَرُ مِمَّا يَخَافُ مِنَ الزَّكَاةِ.

“I once said to abu ‘Abd Allah (a.s.), that my brother, Yusuf accepts employment from these people from which he has earned great amounts of wealth and has turned them into jewelries to avoid Zakat. Is there Zakat on it? He (the Imam) said, ‘Zakat is not due on jewelries; however, the loss that he has caused to himself

قُلْتُ لِأَبِي جَعْفَرٍ ع مَا تَقُولُ فِي رَجُلٍ كَانَ لَهُ مَالٌ فَانْطَلَقَ بِهِ فَدَفَنَهُ فِي مَوْضِعٍ فَلَمَّا حَالَ عَلَيْهِ الْحَوْلُ ذَهَبَ لِيُخْرِجَهُ مِنْ مَوْضِعِهِ فَاحْتَفَرَ الْمَوْضِعَ الَّذِي ظَنَّ أَنَّ الْمَالَ فِيهِ مَدْفُونٌ فَلَمْ يُصِبْهُ فَمَكَثَ بَعْدَ ذَلِكَ ثَلَاثَ سِنِينَ ثُمَّ إِنَّهُ احْتَفَرَ الْمَوْضِعَ الَّذِي مِنْ جَوَانِبِهِ كُلِّهِ فَوَقَعَ عَلَى الْمَالِ بِعَيْنِهِ كَيْفَ يُزَكِّي

“I once asked abu Ja‘far (a.s.), about a man who buries a certain amount of his wealth in a certain place and after one year goes to find out. He searches and digs around in the area but fails to find it. He then after three years goes to search again and finds the amount of wealth that was lost. He (the Imam) said, ‘H

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَغِيبُ عَنْهُ مَالُهُ خَمْسَ سِنِينَ ثُمَّ يَأْتِيهِ فَلَا يُرَدُّ رَأْسُ الْمَالِ كَمْ يُزَكِّيهِ قَالَ سَنَةً وَاحِدَةً[2].

“I once asked abu ‘Abd Allah (a.s.), about a man whose wealth remains lost for five years. He then finds it and does not reject the capital. How much Zakat is he required to pay? He (the Imam) said, ‘He pays one year’s Zakat only.’”

لَيْسَ فِي الدَّيْنِ زَكَاةٌ إِلَّا أَنْ يَكُونَ صَاحِبُ الدَّيْنِ هُوَ الَّذِي يُؤَخِّرُهُ فَإِذَا كَانَ لَا يَقْدِرُ عَلَى أَخْذِهِ فَلَيْسَ عَلَيْهِ زَكَاةٌ حَتَّى يَقْبِضَهُ.

“Abu ‘Abd Allah (a.s.), has said, ‘Zakat is not due on loan unless the lender delays acceptance of payment. If he is not able to achieve payment, then Zakat is not due until payment is received.’”

سَأَلْتُهُ‌[3] عَنِ الرَّجُلِ يَكُونُ لَهُ الدَّيْنُ عَلَى النَّاسِ يَحْتَبِسُ‌[4] فِيهِ الزَّكَاةَ قَالَ لَيْسَ عَلَيْهِ فِيهِ زَكَاةٌ حَتَّى يَقْبِضَهُ فَإِذَا قَبَضَهُ فَعَلَيْهِ‌ الزَّكَاةُ وَ إِنْ هُوَ طَالَ حَبْسُهُ عَلَى النَّاسِ حَتَّى يَتِمَّ لِذَلِكَ سِنُونَ فَلَيْسَ عَلَيْهِ زَكَاةٌ حَتَّى يَخْرُجَ فَإِذَا هُوَ خَرَجَ زَكَّاهُ لِعَامِهِ ذَلِكَ وَ إِنْ هُوَ كَانَ يَأْخُذُ مِنْهُ قَلِيلًا قَلِيلًا فَلْيُزَكّ

“I once asked him (the Imam) (a.s.), about a man to whom people owe loans and do not pay. Is there Zakat on such loans? He (the Imam) said, ‘Zakat is not due until he receives payment. Once he receives payment, there is Zakat on him. If he does not receive payment and it remains for many years, still Zakat is not due o

إِنْ كَانَ الَّذِي أَقْرَضَهُ يُؤَدِّي زَكَاتَهُ فَلَا زَكَاةَ عَلَيْهِ وَ إِنْ كَانَ لَا يُؤَدِّي أَدَّى الْمُسْتَقْرِضُ.

“I once asked abu ‘Abd Allah (a.s.), about a man who borrows a certain amount of wealth and it remains with him for one year. He (the Imam) said, ‘If the person from whom he has borrowed pays Zakat for such wealth then Zakat is not due on the borrower but if the lender does not pay then he (the borrower) pays Zakat for

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ دَفَعَ إِلَى رَجُلٍ مَالًا قَرْضاً عَلَى مَنْ زَكَاتُهُ عَلَى الْمُقْرِضِ أَوْ عَلَى الْمُقْتَرِضِ قَالَ لَا بَلْ زَكَاتُهَا إِنْ كَانَتْ مَوْضُوعَةً عِنْدَهُ حَوْلًا عَلَى الْمُقْتَرِضِ قَالَ قُلْتُ فَلَيْسَ عَلَى الْمُقْرِضِ زَكَاتُهَا قَالَ لَا يُزَكَّى الْمَالُ مِنْ وَجْهَيْنِ فِي عَامٍ وَاحِدٍ وَ لَيْسَ عَلَى الدَّافِعِ شَيْ‌ءٌ لِأَنَّهُ لَيْسَ فِي يَدِهِ شَيْ‌ءٌ إِنَّمَا ا

“I once asked abu ‘Abd Allah (a.s.), about a man who gives a certain amount of asset to another person as loan with the condition that Zakat is on lender or borrower. He (the Imam) said, ‘No, Zakat is due on borrower if it remains with him for one year.’ He (the Imam) said, ‘Zakat is not paid twice for the same thing i

سَأَلْتُهُ عَنْ رَجُلٍ عَلَيْهِ دَيْنٌ وَ فِي يَدِهِ مَالٌ لِغَيْرِهِ هَلْ عَلَيْهِ زَكَاةٌ فَقَالَ إِذَا كَانَ قَرْضاً فَحَالَ عَلَيْهِ الْحَوْلُ فَزَكَّاهُ.

“I once asked abu ‘Abd Allah (a.s.), about a man who owes a loan and in his hands is the assets of another person. Is he required to pay Zakat for the asset of other people? He (the Imam) said, ‘If it is loan and it has remained in his hand for one year, he then is required to pay its Zakat.’”

سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ رَجُلٍ بَاعَ بَيْعاً إِلَى ثَلَاثِ سِنِينَ مِنْ رَجُلٍ مَلِيٍّ بِحَقِّهِ وَ مَالِهِ فِي ثِقَةٍ يُزَكِّي ذَلِكَ الْمَالَ فِي كُلِّ سَنَةٍ تَمُرُّ بِهِ أَوْ يُزَكِّيهِ إِذَا أَخَذَهُ فَقَالَ لَا بَلْ يُزَكِّيهِ إِذَا أَخَذَهُ قُلْتُ لَهُ لِكَمْ يُزَكِّيهِ قَالَ قَالَ لِثَلَاثِ سِنِينَ.

“I once asked abu al-Hassan (a.s.), about a man who buys something to pay for after three years from a man who trusts him in his right and asset. Is he required to pay its Zakat every year or he pays it because he has the asset in his hands? He (the Imam) said, ‘He who has taken it pays its Zakat.’ I then asked, ‘For h

سَأَلْتُ أَحَدَهُمَا ع عَنْ رَجُلٍ عَلَيْهِ دَيْنٌ وَ فِي يَدِهِ مَالٌ وَفَى بِدَيْنِهِ وَ الْمَالُ لِغَيْرِهِ هَلْ عَلَيْهِ زَكَاةٌ فَقَالَ إِذَا اسْتَقْرَضَ فَحَالَ عَلَيْهِ الْحَوْلُ فَزَكَاتُهُ عَلَيْهِ إِذَا كَانَ فِيهِ فَضْلٌ.

“I once asked one of the two the Imam, ‘Alayhim al-Salam, about a man who owes a loan and in his hand is an asset that is sufficient to pay the loan but it belongs to someone else. Is he required to pay Zakat? He (the Imam) said, ‘If he has borrowed and one year has passed, then its Zakat is on him if there is anything

إِنْ كَانَ عِنْدَكَ وَدِيعَةٌ تُحَرِّكُهَا فَعَلَيْكَ الزَّكَاةُ فَإِنْ لَمْ تُحَرِّكْهَا فَلَيْسَ عَلَيْكَ شَيْ‌ءٌ.

“Abu ‘Abd Allah (a.s.), has said, ‘If a certain asset is deposited with you and you are allowed to make it work its Zakat is on you but if you are not allowed to make it work then you do not owe anything.’”