Ceci est la partie 4 sur 11 de « The Book of Zakat », livre 14 de Al-Kafi — Hadith 5 840–5 889. 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.
1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from ibn abu ‘Umayr from Hammad ibn ‘Uthman from al-Halabiy who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about the assets of the orphans if there is Zakat on it. He (the Imam) said, ‘If it (asset) is not active (not used in business) Zakat is not due on it. If you use it in business, then you are responsible for it and its profit belongs to the orphan.’”
2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and Ahmad ibn Idris from Muhammad ibn ‘Abd al-Jabbar all from Safwan ibn Yahya from Ishaq ibn ‘Ammar from abu al-‘Attar al-Khayyat who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the assets of orphans which are with me and I use it in business. He (the Imam) said, ‘If you move it, its Zakat is up on you.’ I then said, ‘I move it for eight months and leave it for four months.’ He (the Imam) said, ‘Zakat due on it is on you.’”
3. 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, if there is Zakat on orphan’s assets. He (the Imam) said, ‘No, Zakat is not due unless it is used in business or is made to work.’”
4. Hammad ibn ‘Isa has narrated from Hariz from abu Basir who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Zakat is not due on orphans’ assets even when they become adults; they are not liable for Zakat of the previous years or of the remaining time, but when they become adults, they are required to pay Zakat. They are held responsible as others are held responsible.’”
5. Hammad ibn ‘Isa has narrated from Hariz from Zurarah and Muhammad ibn Muslim who has said the following: “Zakat is not due on loans people owe to orphans’ as well as on the orphans immoveable assets; however, it is obligatory to pay Zakat for the orphans’ grains.’”
6. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from Sa‘id al-Samman who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Zakat is not due on the assets of orphans unless it is used in business, in which case the profit belongs to the orphans’ and if it (using it in business) is assigned to someone, then Zakat is upon the one who uses it in business.’”
7. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Yunus ibn Ya‘qub who has said the following: “I once sent (a letter) to abu ‘Abd Allah, ‘Alayhi al-Salam, to find out when Zakat becomes obligatory for the assets of my small brothers. He (the Imam) said, ‘When Salah (prayer) becomes obligatory up on them, Zakat also become obligatory; however, in the case of those of them on whom Salah (prayer) is not obligatory but their asset is used in business, you must pay Zakat for such assets.’”
8. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn al-Qasim ibn al-Fudayl who has said the following: “I once wrote to abu al-Hassan, al-Rida’, ‘Alayhi al-Salam, and asked about the executor of the will if it is obligatory on him to pay Zakat of al-Fitrah for the orphans if they have assets. He (the Imam) wrote to me, ‘Zakat is not due on orphans.”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ’Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Zakat is not due on the asset of slaves even if it amounts to a million; but they cannot receive Zakat if they become needy.”’
2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan, from ibn abu ‘Umayr from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of one of our women who is mixed (with insanity) if she is required to pay Zakat. He (the Imam) said, ‘If her assets are made to work, then Zakat is obligatory on her, but if it is not made to work, Zakat is not obligatory.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad from al-‘Abbas ibn Ma’ruf from Ali ibn Mahziyar from al-Husayn ibn Sa‘id from Muhammad ibn al-Fudayl from Musa ibn Bakr who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about a woman who is affected mentally and she has an asset which is in the hands of her brother, if there is Zakat on it. He (the Imam) said, ‘If her brother does business with it Zakat is obligatory.’” A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Muhammad ibn Sama‘ah from Musa ibn Bakr from Salih a similar Hadith.”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Khalid from abu ibn al-Bakhtariy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Zakat is not due on the assets of al-Mukatib (a slave who has contracted his freedom in exchange for a certain amount of payment to his owner).”’
5. Muhammad ibn Yahya has narrated from Ahmad ibn al-Khashshab from Ali ibn al-Husayn from Muhammad ibn abu Hamzah from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a slave who has an asset; if there is Zakat on it. He (the Imam) said, ‘No, Zakat is not due on it.’ I then asked, ‘Is his owner required to pay Zakat?’ He (the Imam) said, ‘No, because it (asset) cannot go to his owner and it is not for the slave.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ’Abd af-Rahman ibn af-Hajjaj from Sulayman ibn Khalid who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Once companions of my father came to him and asked about the money that al-Sultan (the ruler) makes them to pay. My father sympathized with them, knowing that receiving Zakat is not lawful unless one is a proper beneficiary, he instructed them to count such payment as Zakat. I, by Allah, thought about them and then said to my father, “Father, if they hear it, no one, thereafter, will pay Zakat (to proper beneficiaries).” My father said, “Son, it is a truth that Allah loves to be expressed.’””
2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from Ya’qub ibn Shu’ayb who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who is made (by the ruler) to pay one out of ten if he can count it as Zakat. He (the Imam) said, ‘Yes, he can do so if he wants.’”
3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Rifa‘ah ibn Musa who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who inherits a piece of land or buys it then pays its taxes to al-Sultan (the ruler), is he required to pay one out of ten (as Zakat)? He (the Imam) said, ‘No, he is not required to pay.’”
4. Muhammad ibn ’Isma’il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from ‘Is ibn al-Qasim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Whatever banu ‘Umayyah make you to pay, count it (as Zakat) and do not give anything to them if you can; no assets will be left if you pay twice.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Abd Allah ibn Malik from abu Qatadah from Sahl ibn al- Yasa’ who after establishing Sahl Abad asked abu al-Hassan Musa, ‘Alayhi al-Salam, the following: “Sahl once asked abu al-Hassan, Musa, ‘Alayhi al-Salam, about what he pays to al-Sultan (the ruler). He (the Imam) said, ‘If al-Sultan (the ruler) receives its Kharaj (taxes) there is not anything on you; but if al-Sultan (the ruler) does not receive anything, then you pay one out of ten of whatever is due.’”
6. Ali ibn Ibrahim has narrated from al-Nawfaliy from al-Sakuniy who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has narrated from his ancestor, ‘Alayhim al-Salam, this Hadith. ‘Whatever the collector of one out of ten (Zakat collector) charges you and deposits it in the mug (the safe), it is your Zakat. If he does not do so then do not count it as your Zakat.’”
1. 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 al-Hassan, who passed away, ‘Alayhi al-Salam, about the two thousand that one has left with his family for two years’ expenses is there Zakat on it? He (the Imam) said, ‘If he is present, there is Zakat due but if he is not present Zakat is not due on it.’”
2. A number of our people have narrated from Ahmad ibn Muhammad from ibn abu ‘Umayr from certain persons of our people who has said the following: “He once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who leaves one thousand dirham for the expenses of his family and it remains with them for one complete year is there Zakat on it? He (the Imam) said, ‘If he stays Zakat is due, but if he is absent, Zakat is not due on it.’”
3. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from Sama‘ah from abu Basir who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who leaves with his family three thousand dirham for the expenses of two years is there Zakat on it? He (the Imam) said, ‘If he is present, Zakat is due, but if he is absent, Zakat is not due.’”
1. A number of our people have narrated from Ahmad ibn Muhammad from ibn abu ‘Umayr from al-Husayn ibn ‘Uthman from the one whom he has mentioned who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about a man who pays Zakat to a person whom as he sees is a needy person, but later finds out to be affluent. He (the Imam) said, ‘Such payment is not sufficient for Zakat.’”
2. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from all from ibn abu ‘Umayr from al-Ahwal who has said the following: “About a man who pays his Zakat before due time then the recipient becomes affluent before due time (end of the year), abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Zakat payer must pay again.’”
3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Uthman ibn ‘Isa from abu al-Maghra’ who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Allah, most Blessed, most High, has made the affluent to share their wealth with the needy people; thus, they must not share it with others (affluent ones).”’
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ’Udhaynah from Zurarah, Bukayr, al-Fudayl, Muhammad ibn Muslim and Burayd al-‘Ijliy who have said the following: “Abu Ja‘far, and abu ’Abd Allah, ‘Alayhim al-Salam, were asked about the case of one who follows such opinions as al-Harawriyah, al-Murji’ah, al-‘Uthmaniyah and al-Qadriyah. He then repents and recognizes this issue (the Divine Authority of ’A’immah) and corrects his opinion, is he required to perform the Qada’ (compensatory prayer for) all of his Salah (prayer), fasting, payment of Zakat and Hajj; or is he not required to do them again? He (the Imam) said, ‘He is not required to do any of these things again, except Zakat which is necessary to be paid because he has placed it improperly. The proper place for it is people of al-Wilayah (people who acknowledge Divine Authority of ’A’immah, ‘Alayhim al-Sa^m).’”
2. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from ‘Ubayd ibn Zurarah who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Whoever withholds one dirham of right, he ends up spending two dirhams for the cause of falsehood. If one denies payment of one dirham of right on his wealth, Allah makes a snake of fire to curl around him on the Day of Judgment.’ He (the narrator) has said that he asked about a man who is knowledgeable, but has paid his Zakat to undeserving people at a certain time has he to pay it again to the deserving people if he knows them? He (the Imam) said, ‘Yes, he is required to do so.’ I then asked, ‘What should he do if he does not find any deserving people? Thus he did not pay, or he did not know if he owes anything or not, but later finds out that he owes.’ He (the Imam) said, ‘He is required to pay to the deserving people for the past.’ I then asked, ‘What is he required to do if he does not find the deserving people and pays to undeserving people although he had done his best and then found out bad things that he had done.’ He (the Imam) said, ‘He is not required to pay it one more time.’” Zurarah has narrated a similar Hadith, except that if he does his best he becomes free of his responsibility, but if he has fallen short in doing his best to find out proper beneficiary, then he is not free of his responsibility.”
3. Hammad ibn ‘Isa has narrated from Hariz from Zurarah and Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Zakat cannot be given as a gift to relatives or be denied to non-relatives.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil ibn Darraj formal-Walid ibn Sabih who has said the following: “Shihab ibn “Abd Rabbihi once asked me to convey his Salam (greeting of peace) to abu ‘Abd Allah, ‘Alayhi al-Salam, and that he becomes terrified in his sleep. I then said to abu ‘Abd Allah, ‘Alayhi al- Salam, that Shihab has offered Salam (greeting of peace) and has said that he becomes terrified in his sleep. He (the Imam) said, ‘Tell him to pay Zakat of his assets.’ I then conveyed the message to Shihab and he asked me, ‘Will you deliver to him (the Imam) a message?’ I replied, ‘Yes, I can do so.’ He said, ‘Tell him (the Imam) that even children, not to mention adults, know that I pay Zakat obligatory on my assets.’ I (the narrator) then conveyed the message to him (the Imam) and abu ‘Abd Allah, ‘Alayhi al-Salam, said, ‘Say to him that he pays Zakat due on his assets but he does not give it to a proper beneficiary.’”
5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ’Udhaynah who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has stated this Hadith. ’Every deed that a Nasib (one hostile to ’A’immah) does in his condition as such, then Allah grants him the favor of making him to acknowledge this issue (the Divine Authority of ’A’immah), He gives him the reward for all of his deeds except Zakat which he must pay again. It is because of his giving it to improper beneficiaries. The proper beneficiaries of Zakat are people who acknowledge al-Wilayah (the Divine Authority of ‘A’immah). However, he is not required to perform Qada’ (compensatory prayer for) his Salah (prayer) and fasting.’”
6. A number of our people have narrated from Ahmad ibn Muhammad from ’Isma‘il ibn Sa‘d al-Ash’ariy who has said the following: “I once asked al-Rida’, ‘Alayhi al-Salam, if Zakat can be given to those who do not acknowledge this issue (the Divine Authority of ’A’immah). He (the Imam) said, ‘No, not even al-Fitrah Zakat can be given to them.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from ‘Abbad ibn Suhayb who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about a man who misses paying Zakat of his assets during his life time. When he is about to die, he calculates all that he owes as Zakat and then in his will states that such and such amount must be paid as Zakat. Can such Zakat be paid to proper beneficiaries? He (the Imam) said, ‘Yes, it is permissible and it is taken from all of the assets. It is like debts due on him. The heirs do not have any right in his legacy before payment of such Zakat about which he has made a will.”
2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “I once asked abu Ja’far, ‘Alayhi al-Salam, about a man who does not pay Zakat until he is about to die. At such time if he pays Zakat in full is that acceptable? He (the Imam) said, ‘Yes, it is acceptable? I then asked, ‘If he makes a will that from one-third of his legacy, Zakat which due on him must be paid, will that kind of will be considered sufficient for his Zakat?’ He (the Imam) said, ‘Yes, it is counted as his Zakat and it is not an optional good deed when there are obligatory matters up on him.’”
3. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan all from ibn abu ‘Umayr from Shu’ayb who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of my brother who owes a large amount of Zakat, can I pay for him? He (the Imam) asked, ‘Why do you pay it?’ I replied, ‘I do so out of precaution.’ He (the Imam) said, ‘Obviously, you provide him great relief.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about a man who at death owed five hundred dirham of Zakat and one Hajjatu al-Islam. His legacy is three hundred dirham. He has made a will about performing Hajjatu al-Islam for him as well as to pay his debt of Zakat. He (the Imam) said, ‘Hajj must be performed for him from the closest distance (Makkah) and the rest is paid for his Zakat.’”
5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Ali ibn Yaqtin who has said the following: “I once asked abu al-Hassan, al-Awwal, ‘Alayhi al-Salam, about a man who has died and he owes Zakat. He has made a will about payment of Zakat and his children are needy. If such payment is made it will harm them a great deal. He (the Imam) said, ‘They take the amount of Zakat out of the legacy and pay it to themselves, except something out of it to pay to others.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from abu Wallad al-Hannat who has said the following: “I once heard abu ’Abd Allah, ‘Alayhi al-Salam, say, ’Less than five dirham of Zakat must not be given to anyone. This is the minimum that Allah, most Majestic, most Glorious, has made obligatory on the assets of the Muslims. Do not give anyone less than five dirham but give more and so on.’”
2. It is a narration from him (narrator of previous Hadith) by Ahmad from ‘Abd al-Malik ibn ‘Utaybah from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, ’Can eighty dirham be given as Zakat to someone? He (the Imam) said, ‘Yes, and increase it.’ I then asked, ‘Can one hundred dirham be given as Zakat to someone?’ He (the Imam) said, ‘Yes, you can make him rich if you can do so.’”
3. Ahmad ibn Idris has narrated from Muhammad ibn Ahmad from Ahmad ibn al-Hassan ibn Ali ibn Faddal from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, was once asked about how much Zakat can be given to one person. He (the Imam) said, that abu Ja‘far, ‘Alayhi al-Salam, has said, ‘When you pay make him rich.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Sa‘id ibn Ghazwan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Pay from Zakat until you make him rich (sufficient for his one year’s expenses).”’
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from abu Basir who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about a man who dies and leaves behind dependents. Can Zakat be given to them? He (the Imam) said, ‘Yes, until they grow up, become adults and ask (themselves) by what means could they live and survive if that Zakat was cut off from them. I then said, ‘They do not know. He (the Imam) said, ‘The memories of their dead must be preserved and the religion of their father must be made beloved to them, so that they pay attention to the religion of their father; and if they become adults and decide to go to others; then do not give them any Zakat.”
2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and Muhammad ibn Yahya has narrated from Muhammad ibn al- Hassan all from Safwan ibn Yahya from ‘Abd al- Rahman ibn al-Hajjaj who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about a man of knowledge and excellence who dies owing a certain amount of debts. He was not corrupt, a spendthrift, or a known beggar; can his debts be paid from Zakat like one or two thousand? He (the Imam) said, ‘Yes, it can be paid.”
3. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Ahmad ibn ‘A’idh from abu Khadijah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Children of a Muslim man who dies can receive Zakat and al-Fitrah just as their father would receive, until they become adults and become knowledgeable of what their father was knowledgeable (believed in); they still can receive Zakat but if they become hostile, then Zakat is not given to them.”
1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Utaybah ibn ‘Abd Allah ibn ‘Ajlan al-Sakuniy who has said the following: “I once asked abu Ja’far, ‘Alayhi al-Salam, about the case of my gifts, for keeping good relations, to my friends and how I should do it. He (the Imam) said, ‘Give it to them on the basis of their migration to religion, intelligence and fiqh (proper understanding of Shari ‘ah).’”
2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya and ibn abu ‘Umayr all from ‘Abd al- Rahman ibn al-Hajjaj who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, if in paying Zakat priorities, such as those asking and those not asking for help can be given preference among beneficiaries. He (the Imam) said, ‘Yes, those beneficiaries who do not ask for help have priority over those who ask for help.’”
3. Ali ibn Muhammad has narrated from Ibrahim ibn Ishaq from Muhammad ibn Sulayman from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, once said, ‘Zakat for animals with hooves and Zakat of the cloven-footed ones are given to Muslims who maintain good-looking style but Zakat of gold, silver, and whatever is measured by measuring devices of what the earth produces is given to those who sit on dirt.’ Ibn Sinan has said that he then asked, ‘How has this become so? He (the Imam) said, ‘It is because those who maintain beauty feel shy before people to ask, thus more beautiful of the two to people is given to them and the whole thing is charity (Zakat) (after all).’”
4. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from ibn abu ‘Umayr from Ali ibn abu Hamzah who has said the following: “I once asked abu Ibrahim, ‘Alayhi al-Salam, about a man who is required to pay Zakat in the amount of one thousand dirham. He distributes it and thinks to give a certain amount to a certain person but then for some reason he gives it to someone else. He (the Imam) said, ‘It is not harmful.’”
5. Ali ibn Ibrahim has narrated from his father from certain persons of his people from ‘Anbasah ibn Mus’ab who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Once something was brought to the Holy prophet and he distributed it among the people of al-Suffah (the platform); but it was not enough and he gave it to special ones among them. The Holy prophet, was afraid of what might the others think. The Holy prophet came to them and said, ‘I before Allah, most Majestic, most Glorious, apologize to you, O people of al-Suffah. Something was brought to us and we wanted to distribute it among you but it was not enough; so we gave it to special ones among you for fear of their impatience and dismay.’”
6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from al-Husayn ibn ‘Uthman from those whom he has mentioned who has said the following: “Abu ‘Abd Allah, or abu al-Hassan, ‘Alayhim al-Salam, about a man who keeps something for someone then for some reason gives it to someone else, has said, ‘It is not harmful.’”
1. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from ‘Abd al-Malik ibn ‘Utbah from Ishaq ibn ‘Ammar who has said the following: “I once said to abu al-Hassan, Musa, ‘Alayhi al-Salam, that I pay Zakat to my relatives and give preference to certain ones among them over the others when it is time to pay Zakat. He (the Imam) asked, ’Are they deserving beneficiaries?’ I replied, ‘Yes, they deserve.’ He (the Imam) said, ‘They are better than others, you should give it to them.’ I then asked, ‘Who among them is the one to whom I must not pay as Zakat?’ He (the Imam) said, ‘They are your father and mother.’ I then said, ‘My father and mother!’ He (the Imam) said, ‘The parents and children.’”
Majhul· al-Majlisi
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