Ceci est la partie 3 sur 11 de « The Book of Zakat », livre 14 de Al-Kafi — Hadith 5 790–5 839. Le livre est suffisamment long pour être divisé en 11 pages afin que chacune se charge rapidement ; les parties se suivent dans l'ordre et sont liées au bas de la page.
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad in a marfu‘ manner from abu Basir who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, Is there a definite time to pay Zakat? He (the Imam) said, ‘That depends on one’s earnings. However, the time for al-Fitrah is definite.”’
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from Yunus ibn Ya’qub who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, that there is a certain month in which I pay Zakat. Can I keep a certain amount separate for an emergency, in case, someone comes asking? He (the Imam) said, ‘Once the year is complete, you must pay Zakat of your asset and you must not mix it with anything, and then give whatever you want.’ I then asked, ’Can I write it down and keep a record to make it straight? He (the Imam) said, ‘That is not harmful.’”
4. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid al-Barqiy from Sa‘d ibn Sa‘d al- Ash’ariy who has said the following: “I once asked abu al-Hassan, al-Rida’, ‘Alayhi al-Salam, about a man whose accounting time comes three times in a year. Can he delay to make them all at one time? He (the Imam) said, ‘Whenever it comes he must pay Zakat.’ I then asked, ‘When it is the time to pay Zakat of wheat, barley, dates and raisins? He (the Imam) said, ‘It is when he cuts and estimates.’”
5. It is narrated from him (narrator of previous Hadith) Muhammad ibn Hamzah from al-Asfahaniy who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, that if I collect what I have lent to someone when must I pay Zakat? He (the Imam) said, ‘Pay when you collect it.’ I then said, ‘I collect a certain amount in a certain time of the year and another amount in another time of the year. He (the Imam) smiled and then said, ‘How good is the deal in which you are involved!’ He (the Imam) then said, ‘What you collect in the first six months, pay its Zakat after a year and what you collect in the other six months, pay its Zakat in the coming year. So also is the case with your earning, which you gain in separate times during a whole year. What you earn in the first six months pay its Zakat in that year and what you earn thereafter pay its Zakat in the coming year.’”
6. Ahmad ibn Muhammad from Ali ibn al-Hakam from Muhammad ibn Yahya from abu Basir who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man whose asset is half in substance and half as loan. The time of paying Zakat comes. He (the Imam) said, ‘He is required to pay Zakat of the substance and leave the loan.’ I then said that he receives payment after six months. He (the Imam) said, ‘He is required to pay its Zakat when he receives payment.’ I then said, ‘The year is complete and the month of paying Zakat comes but one half of his asset has remained with him for one year and the other half for six months.’ He (the Imam) said, ‘He must pay Zakat for what has been with him for one year and leave the other half until one year is passed.’ I then asked, ‘Can he pay its Zakat if he wants?’ He (the Imam) said, ‘That is very good.’”
7. Ali ibn Ibrahim has narrated from his father from ’Abd Allah ibn af-Mughirah from ’Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who pays his Zakat. He distributes a certain amount of it and keeps a certain amount to find proper recipient and this takes three months altogether. He (the Imam) said, ‘It is not harmful.’”
8. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from ‘Umar ibn Yazid who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who pays Zakat when half of the year passes. He (the Imam) said, ‘No, he must allow one year to pass. Just as it is not permissible to perform Salah (prayer) before its time, so also is Zakat. No one can fast for the month of Ramadan in a month other than the month of Ramadan. Every obligation is fulfilled when it is time for such obligation.’”
9. Hammad ibn ‘Isa has narrated from Hariz from Zurarah who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, ‘Can one pay Zakat after one-third of the year passes?’ He (the Imam) said, ‘No, can one perform al-Dhuhr before Zawal (declining of the sun toward the west at noontime)?”’ “It is also narrated that it is permissible if deserving recipient is present and to pay to him before the time for Zakat, except that he is responsible for it if at the time of Zakat, the recipient becomes affluent or an apostate, in which case he must pay Zakat again.”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said, ‘My father purchased a piece of land from Sulayman ibn ‘Abd al-Malik for a certain amount with a condition that he (Sulayman) will pay its Zakat for six years.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘My father purchased a piece of land from Hisham ibn ‘Abd al-Malik for such and such hundred thousand dinar with a condition that he will pay its Zakat for ten years. He did it as such because Hisham was the ruler.’”
1. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has said the following: “I once asked abu Ibrahim, ‘Alayhi al-Salam, about a man who has a certain number of children, a certain one of them disappears and he does not know where he is. The man dies. How his legacy is dealt with? He (the Imam) said, ‘His share is kept aside until he comes? I then asked, ‘Is there Zakat on his share?’ He (the Imam) said, ‘No, until he comes.’ I then asked, ‘Is he required to pay Zakat as soon as he comes?’ He (the Imam) said, ‘No, until one year passes with the asset in his hands.’”
2. Through the same chain of narrators as that of the previous Hadith it is narrated from Safwan from ‘Abd Allah ibn Muskan from Muhammad al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who earns a certain amount of wealth. He (the Imam) said, ‘He does not pay its Zakat until one year passes.’”
3. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who has a certain amount of asset and it is about the end of the year when he spends it just before the year is complete. Is there Zakat on him? He (the Imam) said, ‘No, he is not required to pay Zakat.’”
4. It is a narration from him (narrator of previous Hadith) by Hammad ibn ‘Isa from Hariz ibn ‘Abd Allah from Zurarah who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about a man who has two hundred dirham less one dirham for eleven months, then he gains one more dirham thereafter during the twelfth month to complete the two hundred. Is there Zakat on him? He (the Imam) said, ‘No, Zakat is not due on him until a year passes and it is two hundred dirham. If it was one hundred fifty dirham and after one month he finds a fifty dirham, in this case also, Zakat is not due on him until one year passes with two hundred dirham.’ I then asked, ‘If one has two hundred dirham less one dirham and after several days and before passing of a month he finds one dirham and then one year passes with the rest of dirham with him, is there Zakat on him? He (the Imam) said, ‘Yes, (there is Zakat on him). If all of it has not remained with him for one complete year Zakat is not obligatory.’ “Zurarah and Muhammad ibn Muslim have said that abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If one has a certain amount of asset which remains with him for one year, he is required to pay its Zakat.’ I then asked him (the Imam), ‘What happens if he gives it as gift to someone, one month before the passing of one year or one day? He (the Imam) said, ‘Zakat is not due on him ever.’ Zurarah has narrated from him (the Imam) that he (the Imam) said, ‘This is like the case of one who in the month of Ramadan is at home and then travels in the end of the day intending to avoid the penalty which becomes obligatory on him.’ He (the Imam) said, ‘When he sees the crescent of the twelfth month Zakat becomes obligatory on him.’ He (the Imam) has said, ‘When he sees the crescent of the twelfth month Zakat is due but if he gives it as a gift earlier, it is permissible, and he is not obligated for anything in this matter like the case of one who travels and then discontinues his fast. He cannot refuse once the year passes, but he can refuse if one year is not passed. He cannot refuse to pay what belongs to others. It applies to the asset on which one year has passed.’ Zurarah has said that he then asked, ‘A man had two hundred dirham and he gives it as gift to his brothers or children or his family to avoid Zakat. He did it one month before a year is complete.’ He (the Imam) said, ’Once the twelfth month comes one year is complete and Zakat is obligatory.’ I (Zurarah) then asked, ‘Can he use it (like giving as gift) before the year is complete?’ He (the Imam) said, ‘Yes, it is permissible for him.’I then said, ‘He is avoiding Zakat.’ He (the Imam) said, ‘What he has allowed into his soul is greater than avoiding payment of Zakat.’ I said, ‘He can get it back (from the recipient of gift).’ He (the Imam) said, ‘How can you tell if he can get it back? It is out of his hand (possession) already.’ I said, ‘He can give it as conditional gift.’ He (the Imam) said, ‘Once he calls it a gift it becomes a lawful commitment, the condition falls (is invalid) and he is held responsible for Zakat.’ I then asked, ‘Why does the condition fall, the gift is approved and he is responsible for Zakat?’ He (the Imam) said, ‘This is an invalid condition, commitment for the gift is made and punishment of non-payment of Zakat is necessary.’ He (the Imam) then said, ‘It is for him if he purchases therewith a house or land or goods.’ Zurarah has said that he then said, ‘Your father said to me that if one by doing so avoids Zakat he must pay it.’ He (the Imam) said, ‘My father has spoken the truth. He must pay what is obligatory on him and he is not required to pay what is not obligatory up on him.’ He (the Imam) said, ‘Think about a man who faints for a day, then dies and his Salah (prayer) is missed. Is there any Salah (prayer) on him now that he is dead?’ I replied, ‘No, Salah (prayer) is not obligatory on him unless he gains consciousness on the same day.’ He (the Imam) then said, ‘If a man becomes ill in the month of Ramadan and dies in that month, will there be fasting on his behalf?’ I replied, ‘No, it is not necessary.’ He (the Imam) said, ‘In the same way, a man is not required to pay Zakat until a year is complete.’”
5. Ali ibn Ibrahim has narrated from his father from ’Isma‘ii ibn Marrar from Yunus from Ishaq ibn ‘Ammar who has said the following: “I once asked abu Ibrahim, ‘Alayhi al-Salam, about a man who is absent but has inherited a certain asset. Is there Zakat on him? He (the Imam) said, ‘No, Zakat is not due on him until he comes.’ I then asked, ‘Is he required to pay Zakat as soon as he comes?’ He (the Imam) said, ‘No, until one year passes.’”
1 - محمد بن يحيى، عن أحمد بن محمد، والحسين بن محمد، عن معلى بن محمد جميعا عن الحسن بن علي الوشاء، عن أبان، عن شعيب قال: قال أبو عبد الله (عليه السلام): كل شئ جر عليك المال فزكه وكل شئ ورثته أو وهب لك فاستقبل به.
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad all from al-Hassan ibn Ali al-Washsha’ from Aban from Shu’ayb who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said, ‘Whatever you gain by means of assets, pay Zakat thereof and whatever you receive as inheritance or gift, pay Zakat thereof after a year passes.’”
2 - علي بن محمد، عن ابن جمهور، عن أبيه، عن يونس، عن عبد الحميد بن عواض، عن أبي عبد الله (عليه السلام) قال في الرجل يكون عنده المال فيحول عليه الحول ثم يصيب مالا آخر قبل أن يحول على المال الحول، قال: إذا حال على المال الأول الحول زكاهما جميعا.
2. Ali ibn Muhammad has narrated from ibn Jumhur from his father from Yunus from ‘Abd al-Hamid ibn ‘Awwad who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who has a certain asset which remains in his possession for one year, then he gains other assets before the passing of one year. He (the Imam) said, ‘When one year passes with the first asset, pay Zakat for both assets.’”
1. Muhammad ibn ’Isma‘il has narrated, from al-Fadl ibn Shadhan, from Safwan ibn Yahya, from Mansur ibn Hazim, from abu Rabi‘ al- Shamiy who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about a man who purchases a certain kind of goods but its value falls. He had paid Zakat before purchasing such asset. Is there Zakat on him or Zakat becomes due when he sells it? He (the Imam) said, ’If he had held it to increase his capital, he is required to pay Zakat.’”
2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Muhammad ibn Muslim who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who purchases a certain kind of goods and its value falls. He had paid Zakat of the asset with which he paid for the goods. When is he required to pay Zakat? He (the Imam) said, ‘If he is holding it to preserve his capital, Zakat is not due but if he holds it after getting back his capital, he then is required to pay Zakat, with a view to the fact that he holds it after getting back his capital.’ I asked him (the Imam) about a man with whom assets are kept in deposit and he uses them in business. He (the Imam) said, ’If one year passes he is required to pay Zakat.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who has an asset in stock which remains with him for one year or more time. He (the Imam) said, ‘It is not subject to Zakat until he sells it, unless he has paid for it from his capital and has kept it on hold expecting an increase. If that is the case then it is subject to Zakat. If he has not paid for it from his capital, it is not subject to Zakat until he sells it. If he has kept it in stock in substance when he sells it then he is required to pay Zakat of one year only.’”
4. Sama‘ah has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who has a certain asset for profit-sharing purposes. Is such asset subject to Zakat if used in business? He (the Imam) said, ‘He must ask the shareholders to pay Zakat and if they said that they pay Zakat, he then is not required to do anything more than that. If they ask him to pay Zakat then he must pay.’ I then said, ‘What happens if they said that we pay but he knows that they do not pay?’ He (the Imam) said, ‘If they confirm that they pay, he then is not required to do anything more than that, but if they say that they do not pay Zakat, then it is proper for him not to accept the asset to work with it in business.’” In another Hadith from him (the Imam) it is said that if he out of his own choice and from his own share of profit pays Zakat he can do so. I then asked him (the Imam) about a man who gains five hundred dirham profit in one year. Six and seven hundred is its expenses and the capital for profit sharing. He (the Imam) said, ‘Zakat is not due on profits.’”
5. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘Any asset with which you work is subject to Zakat when one year passes.’ Yunus has said that the explanation for it is that whatever asset is used in business, animals or other assets, it is subject to Zakat.”
6. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Hammad ibn ‘Isa from Ishaq ibn ‘Ammar who has said the following: “I once asked abu Ibrahim, ‘Alayhi al-Salam, about a man who keeps a certain asset in stock expecting increase and he wants to sell it. Is what is paid for it subject to Zakat? He (the Imam) said, ‘No, it is not subject to Zakat until he sells it and one year passes with the asset in his possession.’”
7. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Muhammad ibn Hakim from Khalid ibn al-Hajjaj al-Karkhiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about Zakat. He (the Imam) said, ‘Whatever asset you have for doing business which increases and there is no obstacle for you to sell, except expecting increase over increase, then you must pay Zakat. Whatever you have for business in which there are losses then it is a different issue.’”
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Do not accept an asset for profit-sharing business unless you pay its Zakat or the shareholder pays.’ He (the Imam) said, ‘If you have an asset in stock in your home for which you are offered payment for your capital but you ignored to receive it, you are required to pay its Zakat.’”
9. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ’Isma‘il ibn ‘Abd al-Khaliq who has said the following: “Once Sa‘id al-’A‘raj asked him (the Imam), ‘Alayhi al-Salam, when I was listening, ‘We stock oil and ghee for business and it remains with us for one year or two years. Is there Zakat on it? He (the Imam) said, ‘If you make profit or find your capital, you must pay Zakat, but if you are just waiting because you do not find other asset, then Zakat is not due on it until it is sold for gold or silver. When it becomes gold or silver, then pay Zakat of the year in which you did business.’”
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Muhammad ibn Muslim and Zurarah who has said the following: “The two Imam, ‘Alayhim al-Salam, have said that ’Ameer ul-Mo’mineen, levied two dinar of Zakat on every Arabian horse every year and one dinar of Zakat on non-Arabian horse.”
2. Hammad ibn ‘Isa has narrated from Hariz from Zurarah who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, if there is Zakat on mules. He (the Imam) said, ‘No, Zakat is not due on it.’ I then said, ‘How is it that there is Zakat on horses but not on mules?’ He (the Imam) said, ‘It is because mules do not reproduce but mares do so and Zakat is not due on horses.’ I then asked are donkeys subject to Zakat?’ He (the Imam) said, ‘It is not subject to Zakat.’ I then asked, ‘Are horses and camels that one uses for riding subject to Zakat?’ He (the Imam) said, ‘No, Zakat is not due on whatever one feeds. Only that which is left in pastures land to graze for one year is subject to Zakat, while in one’s possession. Other than this is not subject to Zakat.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Slaves are not subject to Zakat unless they are for business purposes, because they are from assets that are subject to Zakat.”
4. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah and Muhammad ibn Muslim who has said the following: “They asked abu Ja‘far and abu ‘Abd Allah, ‘Alayhim al-Salam, about slaves. They (the two Imam), ‘Alayhim al-Salam, said, ‘Zakat which is more than one Sa’ of date is not due per-head, when one year passes. There is nothing on what is paid as his price unless he has remained in one’s possession for one year.’”
5. Hammad ibn ‘Isa has narrated from Hariz from ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who has not paid Zakat for his camel or sheep for two years then sells to another man who, as part of the deal, is asked to pay its Zakat. He (the Imam) said, ‘Yes, Zakat is collected from him and the seller pursues him for payment or himself pays its Zakat.’”
6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from certain persons of our people who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who has a camel or cow or sheep or other assets. One year passes and the camel, cow or sheep dies and the asset is destroyed because of fire. He (the Imam) said, ‘He does not owe anything.’”
7. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from who has said the following: “’Amir al-Mu’minin, Ali, ‘Alayhi al-Salam, would not demand Zakat for small camels until one year passed as well as for working camels. It seems as if Zakat is not due on male (camels) because it is used to carry loads.”
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah, Muhammad ibn Muslim, abu Basir, Burayd al-‘ljliy and al-Fudayl who has said the following: “Abu Ja‘far, and abu ’Abd Allah, ‘Alayhim al-Salam, have said that the amount of Zakat on camel is one sheep for every five camels, until they number twenty-five in which case it is one Ibnatu Makhad. Thereafter there is no increase in Zakat until the number reaches thirty-five, in which case Zakat is one Ibnatu Labun. Thereafter there is no increase in Zakat until the number reaches forty-five, in which case Zakat is one Hiqqah Taruqah al-Fahl. Thereafter there is no increase in Zakat until the number reaches sixty, in which case Zakat is one Jadha‘ah. Thereafter there is no increase in Zakat until the number reaches seventy-five, in which case Zakat is Ibnata Labun. Thereafter there is no increase in Zakat until the number reaches ninety, in which case Zakat is Hiqqatan Taruqat al-Fahl. Thereafter there is no increase in Zakat until the number reaches one hundred twenty, in which case Zakat is Hiqqatan Taruqata al-Fahl. If one more camel increases, thereafter, on every fifty, Zakat is one Hiqqah and on every forty, Zakat is one Ibnatu Labun. All additional camels from this point on are calculated according to the numbers already mentioned. Zakat is not due on what is between two numbers as well as on fractions, or working camels. Only camels that graze in pastures are subject to Zakat. He (the narrator) has said that he then asked, Is non- Arabic camel which grazes subject to Zakat? 5 He (the Imam) said, It is just like Arabic camels.”
2. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan all from ibn abu ‘Umayr from ‘Abd al-Rahman ibn af-Hajjaj who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘On five Qala’is (young she camel) Zakat is one sheep and Zakat is not due on less than five camels. On ten Zakat is two sheep, on fifteen Zakat is three sheep, on twenty Zakat is four sheep, on twenty-five Zakat is five sheep and on twenty-six Zakat is one Bintu Makhad up to thirty- five. 5 ‘Abd al-Rahman has said that this is the difference between us and the people. If one is increased Zakat is one Bintu Labun up to forty-five. With the increase of one more camel Zakat is one Hiqqah up to sixty, thereafter if one more camel is increased Zakat is one Jadha‘ah up to seventy-five, thereafter if one more camel is increased Zakat is Binta Labun up to ninety. When camels become many, then for every fifty Zakat is one Hiqqah.”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ’Udhaynah from Zurarah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘Zakat is not due on camel’s young until one year passes from the day they are born.” (The following chapter seems to be the words of the compiler (rh))
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah, Muhammad ibn Muslim, abu Basir, Burayd al-‘ljliy and al-Fudayl who have said the following: “Abu Ja‘far, and abu ’Abd Allah, ‘Alayhim al-Salam, have said, ‘The amount of Zakat on cows is one Tabi‘ (a one year old cow) Hawliy for every thirty cows. Zakat is not due on less than this number of cows. Zakat on forty cows is one Musinnah (a young cow that is just growing teeth) Baqarah. Zakat is not due on what is between forty up to sixty. When it becomes sixty, Zakat is two Tabi‘ up to seventy. When it becomes seventy, Zakat is one Tabi‘ and one Musinnah up to eighty, in which case Zakat on every forty, is one Musinnah up to ninety in which case Zakat is three Tabi‘ Hawliy. When it becomes one hundred twenty, Zakat on every forty is one Musinnah; and thereafter the cows are counted according to their ages. Zakat is not due on what is between two numbers. (It is like the case of camels) Zakat is not due on fractions or working cows. Zakat is obligatory only on grazing cows, which are not fed by the owner. Zakat is not due for cows on which one year has not passed. When one year passes, then Zakat is obligatory.”’
2. It is narrated from Zurarah who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about buffalos if there is Zakat for it. He (the Imam) said, ‘It is like cows.’”
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah, Muhammad ibn Muslim, abu Basir, Burayd and al-Fudayl who have said the following: “Abu Ja‘far, and abu ’Abd Allah, ‘Alayhim al-Salam, have said, ‘The amount of Zakat for sheep is one sheep for every forty sheep. There is not anything on what is less than forty. Thereafter there is no increase in Zakat up until it is one hundred twenty. Once it is more than one hundred twenty by one sheep, Zakat is two sheep; and Zakat is no more than two sheep until its number is two hundred. When it is more than two hundred by one sheep, then Zakat is three sheep. Thereafter there is no increase until it is three hundred and one sheep; in which case Zakat is four sheep. There is no increase until it is four hundred. When it is four hundred, then on every one hundred Zakat is one sheep and this supersedes the previous calculations. Thereafter Zakat is not due on what is less than one hundred or what is between the two taxable consecutive numbers.’ The two Imam have said, ‘Zakat is not due on whatever has not remained in the possession of its owner for one complete year. Once one year is complete, Zakat is obligatory.’”
2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and Ali ibn Ibrahim has narrated from his father from all from ibn abu ‘Umayr from ‘Abd al- Rahman ibn al-Hajjaj who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Zakat is not due on what is fed at home (as opposed to grazing) or that which feeds others and that which is kept for its milk or ram kept for breeding.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Uthman ibn ’Isa from Sama‘ah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ’Akulah is not accepted. It is the great ewe among sheep, or the one that gives birth to it, as well as its breeder.’”
4. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about lamb when Zakat is obligatory for it. He (the Imam) said, ‘Zakat is obligatory when it becomes Jadha‘ (one year old).
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Burayd ibn Mu‘awiyah who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘’Amir al-Mu’minin, ‘Alayhi al-Salam, gave the following disciplinary instructions to a zakat collector. He (the Imam) then sent him to the suburbs of the city of al-Kufah. “O servant of Allah, set out for this task: but you must be pious before Allah who is one and has no partner. You must not give preference to your worldly matters over the matters of the next life. You must be protective of what I have entrusted you with and pay proper attention to the rights of Allah. When you arrive in the community of so and so tribe, disembark at the place, which is the source of their water. Do not mingle among their houses. Thereafter go in a dignified and honorable manner to meet them until you stand among them and say to them the expression of greeting, then say to them, ‘O servants of Allah, the person who possesses Divine Authority has sent me to ask you to pay the rights of Allah which are due on your wealth and I collect them. Is there anything of the rights of Allah due on your wealth that you must pay to the person who possesses Divine Authority?’ If anyone says, ‘No, (there is not anything due on my wealth).’ You must not ask him again. If anyone among them answered you positively, then follow him without frightening him or promising him anything but good. When you reach the location of his wealth, do not enter that place without his permission; he owns most of the wealth. Then say to him, ‘O servant of Allah, do you allow me to enter the location of your wealth?’ If he allows you, then do not enter in a dominant or rough manner. Make two sections of the wealth, then allow him to choose one section and do not interfere with the section that he chooses. Thereafter make the remaining section into two sections and again allow him to choose whichever section he chooses. You must not interfere with his choice. Continue this process until you arrive at the remaining section that is the portion of zakat, the right of Allah, the most Holy, the most High. Take possession of the portion that is the right of Allah in his wealth. If he asks you to cancel the process, you should do so. Mix and start the process all over again until you can take possession of the right of Allah from his wealth. When you take possession, then do not mishandle it. You must remain helpful, kind, trustworthy and protective of the property you have received. You must not handle anything thereof roughly. Thereafter, dispatch promptly your collection of every community to us and we will handle it according to the commandments of Allah, the Most Majestic, the Most Glorious. If you dispatch it through a messenger, advise him not to block or separate a camel from her young, and do not over-milk the camel to harm her young. He must not tire the camel by riding excessively. He must follow rules of justice toward them. He must allow them to drink from every source of water on the way. In the hours, which are for their grazing and rest, he must not drive them on the plain road. He must be kind and caring to them so they can reach us, by the permission of Allah in good health and condition, not tired or overworked. We then, by the permission of Allah, distribute them according to the book of Allah and the Sunnah of the Messenger of Allah among the friends of Allah. Following these instructions will allow you to have greater reward and it is closer to the dictate of your reason. Allah looks upon you and these properties, and upon your hard work, good advice to your commander who has commissioned you for the task. The Messenger of Allah has said, ‘Whoever, for the sake of Allah, pays attention to his guardian, works hard obediently and gives good advice to him (guardian) and to his Imam, in the company of the high position, he will join our company.”” He (narrator) has said, ‘Abu ‘Abd Allah, ‘Alayhi al-Salam, wept and said, “O Burayd, by Allah, all respectable matters of Allah have already been disregarded. The book of Allah and the Sunnah of the Messenger of Allah are not followed in this world any more. Nothing of the laws of justice is maintained in this world after the passing away of Amir al-Mu’minin, ‘Alayhi al- Salam. Nothing of the laws of truth has ever since been followed.” He then said, “I swear by Allah, days and night will not end until Allah will give life to the dead, cause the living to die, return the truth to the people of truth, and establish His religion which He has chosen for Himself and for His prophet. It is glad news for you. It indeed is glad news for you. Without any doubt, it is glad news for you. I swear by Allah, Truth does not exist anywhere in any place except in your hands.’””
2. Hammad ibn ‘Isa has narrated from Hariz from Muhammad ibn Muslim who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, was asked, ‘Does Zakat collector call people in one place or he comes to where people are? He (the Imam) said, ‘No, he comes to their places and collects their charity (Zakat).’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Ja‘far (abu ‘Abd Allah), ‘Alayhi al-Salam, has narrated from his father from Ali, ‘Alayhi al-Salam, who has said, ‘Charity (Zakat) is not sold before it is received (collected).”’
4. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Ja‘far, (abu ‘Abd Allah), ‘Alayhi al-Salam, has narrated from his father who has that when Ali, ‘Alayhi al-Salam, would send a Zakat collector for his task and say to him, ‘When you go to Zakat payer, say to him, “Give charity, may Allah grant you blessings, out of what Allah has granted you.” If he turns away from you, then you must not go to him again.’”
5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Abd al-Rahman ibn al-Hajjaj from Muhammad ibn Khalid who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about charity (Zakat). He (the Imam) said, ‘It is not accepted from you.’ He (the narrator) then said, ‘I take it from my own assets.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, said to him, ‘Instruct your Zakat collector not to move from house to house, bring together what is apart and separate what is together. When he approaches people’s assets he should make the sheep stand in two groups, then allow the owner to choose one of the two groups and allow him to have what he chooses. If the owner desires to have one, two or three sheep from the other group, allow him to have it. Thereafter receive his charity (Zakat). When charity (Zakat) is received, distribute it among those whom he (the owner of assets) wants. If something in exchange for the items received as Zakat is offered, then Zakat payer has the priority over others to have it, but if he does not want, it then can be sold (to others).”’
6. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Yaqtin from his brother Al-Husayn from Ali ibn Yaqtin who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about Zakat which is of the rate of one out of ten and one who distributes it among those who are not harmful. He (the Imam) said, ‘If he is trustworthy, instruct him to deliver it where it should be delivered; but if you cannot trust him, then take it from him and deliver where it should be delivered.’”
7. Ali ibn Ibrahim has narrated from his father from Muhammad ibn ‘Isa from Yunus from Muhammad ibn Muqarrin ibn ‘Abd Allah ibn Zam‘ah ibn Subay‘ from his father from his grandfather from grandfather of his father who has said the following: “’Amir al-Mu’minin, ‘Alayhi al-Salam, wrote to him in the letter that he wrote to him with his own hand writing when he sent him to receive charity (Zakat). Those who owe Jadha’ah as Zakat for camels but do not have Jadha‘ah but have Hiqqah, it is accepted from them, but they must give two sheep along with it or twenty dirham. Those who owe one Hiqqah as Zakat but do not have it, but have Jadha’ah, it is accepted from them and Zakat collector gives them two sheep or twenty dirham. Those who owe Hiqqah as Zakat but do not have Hiqqah but have Ibnata Labun, it is accepted from them with two sheep or twenty dirham. Those who owe Ibnata Labun as Zakat but do not have it, but they have Hiqqah, it is accepted from them and Zakat collector gives them two sheep or twenty dirham. Those who owe Ibnata Labun as Zakat but do not have it but they have Ibnata Makhad, it is accepted from them along with two sheep or twenty dirham. Those who owe Ibnata Makhad as Zakat but do not have it but they have Ibnata Labun, it is accepted from them and Zakat collector gives them two sheep or twenty dirham. Those who do not have Ibnata Makhad as it is but they have a male Ibnata Labun it is accepted from them without anything extra. Those who do not have anything other than four camels and have no other assets, there is not anything on them unless the owner desires (otherwise). If one’s asset is five camels, then its Zakat is one sheep.’” (Ahadith 2-7 are best explained in the form of fatwa.)
8. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn al-Asbat from Ahmad ibn Mu’ammar who has said that narrated to me abu al-Hassan al-‘Uraniy from Isma’il ibn Ibrahim from Muhajir from a man from Thaqif who has said the following: “Ali ibn abu Talib, ‘Alayhi al-Salam, commissioned me as collector of zakat (charity) for Ban Qiya (al-Qadisiyah today) and suburbs of al-Kufah. In the presence of people he said to me, Take good care of taxes and do not disregard even one dirham.’ However, see me before you leave for your work.’ He (the narrator) has said, ‘I went to see him and he said to me, “Whatever you heard me say to you was for protective measures only. Never ever beat up a Muslim, a Jew, or a Christian taxpayer for a dirham of tax or buy an animal for work for a dirham. We only receive taxes in ease.’”” (The following chapters are best explained by fatwa.)
Sahih· al-Majlisi
Recueils sunnites : texte du jeu de données ouvert hadith-api. Al-Kafi : texte arabe, traduction de Muhammad Sarwar et authentifications de Thaqalayn.net via l'API Thaqalayn. La numérotation suit ces éditions et peut différer d'une copie imprimée — vérifiez l'arabe dans une édition de confiance avant de vous appuyer sur une référence.
