‫اء ا‬ ‫ا ة‬ ‫‪ ١٤٣٨‬ﵺ‪ ٢٠١٧‬ﻡ‬ ‫ﻻ ﻳﺠﻮﺯ ﻧﺴﺦ ﺃﻭ ﺍﺳﺘﻌﻤﺎﻝ ﺃﻱ ﺟﺰﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﺃﻱ ﺷﻜﻞ ﻣﻦ ﺍﻷﺷﻜﺎﻝ‬ ‫ﺃﻭ ﺑﺄﻳﺔ ﻭﺳﻴﻠﺔ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞﺳﻮﺍﺀ ﺍﻟﺘﺼﻮﻳﺮﻳﺔ ﺃﻭ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ‪ ،‬ﺑﻤﺎ ﻓﻲ ﺫﻟﻚ ﺍﻟﻨﺴﺦ‬ ‫ﺍﻟﻔﻮﺗﻮﻏﺮﺍﻓﻲ ﺃﻭ ﺳﻮﺍﻩ ﻭﺣﻔﻆ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﻭﺍﺳﺘﺮﺟﺎﻋﻬﺎﺇﻻ ﺑﺈﺫﻥ ﺧﻄﻲ ﻣﻦ ﺍﻟﻨﺎﺷﺮ‪.‬‬ ‫اء ا‬ ‫ا ة‬ ‫ﺃﻋﺪ ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‬ ‫‬ ‫‪5‬‬ ‫ ا ة‬ ‫‪  ١‬ا ة ‪:‬‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻠﻐﺔ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻤﺎﺀ؛ ﻭﻻ ﻳﺨﻔﻰ ﺃﻥ ﺍﻟﻤﺎﻝ ﻳﺰﻳﺪ ﺑﻬﺎ‪،‬‬ ‫ﺧﻴﺮﺍ؛ ﻭ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺒﺮﻛﺔ‪ ،‬ﻭﺍﻟﺒﺮﻛﺔ ﺗﻜﻮﻥ ﻓﻲ ﺻﺎﺣﺒﻬﺎ ﻭﻣﺎﻟﻪ‪،‬‬ ‫ﻭﻳﺰﻳﺪ ﺑﻬﺎ ﺍﻟﻤﺆﻣﻦ ‬ ‫ﻭﺗﺜﻤﺮ ﻓﻲ ﺍﻟﻨﻔﺲ ﻓﻀﻴﻠﺔ ﺍﻟﻜﺮﻡ‪ ،‬ﻭ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﺍﻟﻤﺎﻝ ﻳﻄﻬﺮ ﺑﻬﺎ‪،‬‬ ‫ﻭﺻﺎﺣﺒﻬﺎ ﻳﻄﻬﺮ ﺑﻬﺎ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺍﻟﺘﻲ ﻣﻨﻬﺎ ﺍﻟﺒﺨﻞ)‪.(١‬‬ ‫‬ ‫‪:‬‬ ‫‪  ٢‬ا ة‬ ‫ﺃﻣﺎ ﺗﻌﺮﻳﻒ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺸﺮﻉ ﻓﻬﻲ ﻣﺎ ﻳﺨﺮﺝ ﻣﻦ ﻣﺎﻝ ﺃﻭ ﺑﺪﻥ ﻋﻠﻰ ﻭﺟﻪ‬ ‫ﻣﺨﺼﻮﺹ ﻟﻄﺎﺋﻔﺔ ﻣﺨﺼﻮﺻﺔ ﺑﺎﻟﻨﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﺼﺪﺭﻱ ﻫﻲ ﺇﺧﺮﺍﺝ ﺟﺰﺀ‬ ‫ﻣﻦ ﺍﻟﻤﺎﻝ ﻋﻦ ﺍﻟﻤﺎﻝ ﺃﻭ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺤﺪﺍﻥ ﺑﻤﺎﻧﻌﻴﻦ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﺻﺮﻑ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻐﻠﻴﻞ‪ .٥/٣ :‬ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ‪ .‬ﻣﻜﺘﺒﺔ ﺍﻹﺭﺷﺎﺩ‪ .‬ﺟﺪﺓ‪.‬‬ ‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪١٤٠٥ .‬ﻫ ‪١٩٨٥ .‬ﻡ‪ ،‬ﻭﺭﺍﺟﻊ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ .٣٥٨/١٤ :‬ﻣﺤﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺑﻦ ﻣﻨﻈﻮﺭ‬ ‫ﺍﻷﻓﺮﻳﻘﻲ ﺍﻟﻤﺼﺮﻱ‪ .‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ .‬ﺑﻴﺮﻭﺕ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪ .‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ .‬ﻭﺟﺎﺀ ﻓﻲ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ‬ ‫ﺍﻟﺰﺭﻉ ﺇﺫﺍ ﻧﻤﻰ‪،‬‬ ‫‬‫ﺍﻟﻨﻤﺎﺀ؛ ﻳﻘﺎﻝ‪ :‬ﺯﻛﻰ‬ ‫‬‫ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﻟﻠﺴﺎﻟﻤﻲ‪» :‬ﺍﻟﺰﻛﺎ ﺓ ﻓﻲ ﺍﻟﻠﻐﺔ‪:‬‬ ‫ﺃﻳﻀﺎ ﺑﻤﻌﻨﻰ ﺍﻟﺘﻄﻬﻴﺮ‪ ...‬ﻭﻫﻲ ﻣﺄﺧﻮﺫ ﺓ ﻣﻦ ﺯﻛﻰ ﺍﻟﺰﺭﻉ ﺇﺫﺍ ﻧﻤﻰ‪ ،‬ﻓﺈ ‪‬ﻥ ﺇﺧﺮﺍﺟﻬﺎ ﻳﺴﺘﺠﻠﺐ‬‫ﻭﺗﺮ ﺩ ‬ ‫ﺑﺮﻛﺔ ﺍﻟﻤﺎﻝ ﻭﻟﻠﻨﻔﺲ ﻓﻀﻴﻠﺔ ﺍﻟﻜﺮﻡ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺑﻤﻌﻨﻰ ﺍﻟﻄﻬﺎﺭﺓ ﻓﺈﻧ‪‬ﻬﺎ ﺗﻄ ‪‬ﻬﺮ ﺍﻟﻤﺎﻝ ﻣﻦ ﺍﻟﺨﺒﺚ‬ ‫ﺍﻟﺒﺨﻞ«‪ .‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺍﻷﺯﺩﻱ‪ .٦٦/٢ :‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ‬‫ﻭﺍﻟﻨﻔﺲ ﻣﻦ ‬ ‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﻤﻴﺪ ﺍﻟﺴﺎﻟﻤﻲ‪ .‬ﻣﻜﺘﺒﺔ ﺍﻹﻣﺎﻡ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﻌﺎﺷﺮﺓ‪٢٠٠٤ .‬ﻡ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪6‬‬ ‫ﺟﺰﺀ ﻣﻦ ﺍﻟﻨﺼﺎﺏ ﺍﻟﻤﻮﻟﻲ ﺇﻟﻰ ﻓﻘﻴﺮ ﻭﻧﺤﻮﻩ‪ ،‬ﻏﻴﺮ ﻫﺎﺷﻤﻲ ﻭﻻ ﻣﻄﻠﺒﻲ‪ ،‬ﻭﻭﺟﻪ‬ ‫ﺗﺴﻤﻴﺘﻬﺎ ﻣﺎ ﻣﺮ‪ ،‬ﺃﻭ ﺃﻥ ﻣﺘﻌﻠﻘﻬﺎ ﺍﻷﻣﻮﺍﻝ ﺫﺍﺕ ﺍﻟﻨﻤﺎﺀ ﺑﻤﻌﻨﻰ ﺍﻟﺰﻳﺎﺩﺓ ﻛﻤﺎﻝ ﺍﻟﺘﺠﺎﺭﺓ‬ ‫ﺃﻭ ﺍﻟﺰﺭﻉ‪ ،‬ﻭﺗﻘﻊ ﺍﻷﻟﻔﺔ ﺑﻬﺎ ﻭﺗﺴﺘﺮﻕ ﺑﻬﺎ ﺍﻷﺣﺮﺍﺭ‪ ،‬ﻭﺗﻬﺎﺏ ﺑﻬﺎ ﺍﻷﻏﻨﻴﺎﺀ‪ ،‬ﻟﻜﻦ‬ ‫ﻻ ﻳﻘﺼﺪ ﺻﺎﺣﺒﻬﺎ ﺇﻻ ﺃﺩﺍﺀ ﺍﻟﻔﺮﺽ ﻭﺭﺿﺎﺀ ﺍﷲ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫ﺍﺳﻢ ﻟﻤﺎ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ .٥/٣ :‬ﻭﻓﻲ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ‪» :‬ﻭﻫﻲ ﻓﻲ ﺍﻟﺸﺮﻉ ‬ ‫ﻳﺨﺮﺝ ﻣﻦ ﻣﺎﻝﻋﻦ ﻣﺎﻝ ﺃﻭ ﺑ ﺪﻥ ﻋﻠﻰ ﻭﺟﻪ ﻣﺨﺼﻮﺹ ﻟﻄﺎﺋﻔﺔ ﻣﺨﺼﻮﺻﺔ ﺑﺎﻟﻨﻴﺔ«‪ .‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﺍﻷﺯﺩﻱ‪.٦٦/٢ :‬‬ ‫‪7‬‬ ‫أد و‪$%‬ب ا ة وأم ‬ ‫‪ ) ٣‬إ'ء ا ة‪:‬‬ ‫ﺗﻘﺮﺭ ﻣﻦ ﻣﻴﺮﺍﺙ ﺍﻷﻣﺔ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻓﺮﺽ ﻣﻦ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻥ ﺇﻳﺘﺎﺀﻫﺎ‬ ‫ﻓﺮﺽ ﻣﻦ ﻓﺮﺍﺋﺾ ‪‬‬ ‫ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻭﺩﻟﻴﻞ ﻓﺮﺿﻴﺘﻬﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺃﻧﻬﺎ ﻣﻘﺮﻭﻧﺔ ﺑﺎﻟﺼﻼﺓ ﻓﻲ ﺍﻟﺬﻛﺮ‪k ﴿ ،‬‬ ‫‪] ﴾ n m l‬ﺍﻟﺒﻘﺮﺓ‪ ،[٤٣ :‬ﻭﻫﻲ ﻓﺮﺽ ﻣﻦ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ ﻭﺭﻛﻦ ﻣﻦ‬ ‫ﺃﺭﻛﺎﻧﻪ؛ ﻭﻟﺬﺍ ﺫﻛﺮﻫﺎ ﺑﻌﺪ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﻻ ﻓﻔﺮﺿﻬﺎ ﺗﺄﺧﺮ ﻋﻦ ﻓﺮﺽ ﺍﻟﺼﻮﻡ)‪.(١‬‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺃﻥ‬ ‫ﻭﺩﻟﻴﻞ ﻓﺮﺿﻴﺘﻬﺎ ﻣﻦ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻛﺎﻥ ﺫﺍﺕ ﻳﻮﻡ ﺟﺎﻟﺴﺎ ﻣﻌﻪ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﺄﺗﺎﻩ ‬ ‫ﺁﺕ ﻛﺄﻧﻪ ﺭﺟﻞ‪،‬‬‫‬ ‫ﻓﻘﺎﻝ‪» :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻣﺎ ﺍﻹﺳﻼﻡ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ :‬ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﻌﺒﺪ‬ ‫ﺍﷲ ‪ 8‬ﻭﻻ ﺗﺸﺮﻙ ﺑﻪ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ ﺍﻟﻤﻜﺘﻮﺑﺔ‪ ،‬ﻭﺗﺆﺩﻱ ﺍﻟﺰﻛﺎﺓ ﺍﻟﻤﻜﺘﻮﺑﺔ‬ ‫ﺍﻟﻤﻔﺮﻭﺿﺔ‪ ،‬ﻭﺗﺼﻮﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺛﻢ ﺃﺩﺑﺮ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪:‬‬ ‫ﺭﺩﻭﺍ ﻋﻠﻰ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻠﻢ ﻳﺮﻭﺍ ﺷﻴ ﺌﺎ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﻫﺬﺍ ﺟﺒﺮﻳﻞ ‪ ، ‰‬ﺟﺎﺀ‬ ‫ﻟﻴﻌ ‪‬ﻠﻤﻜﻢ ﺩﻳﻨﻜﻢ«)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٥/٣ :‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ .٥١٦/٣ :‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ :‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ‪ .‬ﺑﺎﺏ ﺑﻴﺎﻥ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻹﺳﻼﻡ‬ ‫ﻭﺍﻹﺣﺴﺎﻥ ﻭﻭﺟﻮﺏ ﺍﻹﻳﻤﺎﻥ ﺑﺈﺛﺒﺎﺕ ﻗﺪﺭ ﺍﷲ ‪. 4‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪8‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻬﺠﺮﺓ ﺑﻌﺪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ‬ ‫ﻭﻛﺎﻥ ﻧﺰﻭﻝ ﻓﺮﺿﻬﺎ ﻓﻲ ‪‬‬ ‫ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ‪ ،‬ﻭﺑ ‪‬ﻴﻨﺖ ﺑﻌﺪﻫﺎ)‪.(١‬‬ ‫ﻭﺃﻣﺎ ﺍﻵﺛﺎﺭ‪ :‬ﻓﻘﺪ ﺟﺎﺀ ﻓﻲ ﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ ﻧﺼﻮﺹ‬ ‫ﻛﺜﻴﺮﺓ ﺗﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺑﻬﺎ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫ﺭﺟﻼ ﺟﻠﺲ ﺇﻟﻰ ﺍﺑﻦ ﻋﻤﺮ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻟﻲ ‬ ‫ﻣﺎﻻ ﻓﺄﻳﻦ‬‫)‪ (١٥٧٥/٦٣٤‬ ﻭﺫﻛﺮ ﺟﺎﺑﺮ ﺃﻥ ‬ ‫ﺃﺿﻊ ﺯﻛﺎﺓ ﻣﺎﻟﻲ؟ ﻓﻈﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻟﻲ ﻣﺎﻝ ﻻ ﺃﺯﻛﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺧﺴﺮ‬ ‫ﺍﻷﺑﻌﺪ‪ ،‬ﺧﺴﺮ ﺍﻷﺑﻌﺪ‪ ،‬ﺧﺴﺮ ﺍﻷﺑﻌﺪﺛﻼﺛﺎﻓ ﻌ ‪‬ﺪﻩ ﺇﻟﻰ ﺣﻴﺔ ﻣﻦ ﺣﻴﺎﺕ ﺟﻬﻨ‪‬ﻢ‪ .‬ﻓﻘﻴﻞ ﻟﻪ‪:‬‬ ‫ﻳﺮﺣﻤﻚ ﺍﷲ ﺇﻧﻪ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻟﻲ ‬ ‫ﻣﺎﻻ ﻓﺄﻳﻦ ﺃﺿﻊ ﺯﻛﺎﺓ ﻣﺎﻟﻲ؟ ﻓﻘﺎﻝ‪ :‬ﻓﻲ ﺍﻟﻤﺴﺘﺤﻘﻴﻦ ﻟﻬﺎ)‪.(٢‬‬ ‫‪ + ) ٤‬ا ة‪:‬‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻓﺮﺽ ﺍﻟﺰﻛﺎﺓ ﻭﺟﻌﻠﻬﺎ ﺃﺣﺪ ﺃﺳﺎﺳﻴﺎﺗﻪ ﺍﻟﺘﻲ ﻳﺒﻨﻰ ﻋﻠﻴﻬﺎ؛ ﻓﺈﻥ‬ ‫ﻣﺎﻧﻌﻬﺎ ﻻ ﺑﺪ ﺃﻥ ﻳﻘﺎﻭﻡ ﻭﻳﺤﻤﻞ ﻋﻠﻰ ﺃﺩﺍﺋﻬﺎ‪ ،‬ﻭﺑﺨﺎﺻﺔ ﺇﻥ ﻛﺎﻥ ﻣﻨﻌﻬﺎ ﺟﻤﺎﻋ ‪‬ﻴﺎ‪ ،‬ﻓﻼ‬ ‫ﺻﻼﺓ ﻟﺘﺎﺭﻛﻬﺎ‪ ،‬ﻭﻳﻘﺎﺗﻞ ﻣﺎﻧﻌﻬﺎ ﻋﻦ ﺇﻣﺎﻡ ﻋﺪﻝ ﺃﻭ ﻋﺎﻣﻠﻪ ﺃﻭ ﻣﺄﻣﻮﺭﻩ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪ ﴾ m l k j i h‬ﺍﻵﻳﺔ ]ﺍﻟﺘﻮﺑﺔ‪ ،[٥ :‬ﻓﻐ ‪‬ﻴﺎ ﻗﺘﺎﻝ ﺍﻟﻤﺸﺮﻛﻴﻦ‬ ‫ﺑﺈﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻣﻊ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻭﻟﻢ ﻳﻜﺘﻒ ﺑﺎﻹﻳﻤﺎﻥ ﻭﺍﻟﺼﻼﺓ)‪.(٣‬‬ ‫ﻭﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﺘﻲ ﺗﺆﻛﺪ ﻫﺬﺍ‪ ،‬ﻣﺎ ﻭﺭﺩ ﻓﻲ ﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‬ ‫ﺍﻟﻔﻘﻬﻴﺔ ﻣﻦ ﻧﺼﻮﺹ‪ ،‬ﻭﻣﻨﻬﺎ‪:‬‬ ‫)‪ (١٥٧٠/٦٣٤‬ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺍﻟﻨ‪‬ﺒ ‪‬ﻲ ﮊ‬ ‫ﻗﺎﻝ‪» :‬ﻣﺎﻧﻊ ﺍﻟﺰﻛﺎﺓ ﻳﻘﺘﻞ«‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ‪.٦٦/٢ :‬‬ ‫)‪ (٢‬ﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ‪ .٦٠٦/١ :‬ﺟﻤﻊ ﻭﺗﺮﺗﻴﺐ ﻭﺗﻌﻠﻴﻖ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺑﻮ‬ ‫ﻟﺮﻭﺍﺡ‪ .‬ﻣﻜﺘﺒﺔ ﻣﺴﻘﻂ‪ .‬ﻣﺴﻘﻂ‪ .‬ﻋﻤﺎﻥ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‪١٤٢٧ .‬ﻫ ‪٢٠٠٦ .‬ﻡ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٥/٣ :‬ ‪.٦‬‬ ‫‪9‬‬‫ﺃﺩﻟﺔ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻭﺃﺣﻜﺎﻡ ﻣﺎﻧﻌﻴﻬﺎ‬ ‫)‪ (١٥٧١/٦٣٤‬ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻗﺎﻝ‪ :‬ﺑﻠﻐﻨﺎ ]ﺥ‪ :‬ﺑﻠﻐﻨﻲ[ ﺃﻥ‬ ‫‬ ‫ﻋﻘﺎﻻ‬ ‫ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ ƒ‬ﻗﺎﻝ‪» :‬ﻭﺍﷲ ﻟﻮ ﻣﻨﻌﻮﻧﻲ ]ﺥ‪ :‬ﻣﻨﻌﻮﺍ ﻣﻨﻲ[‬ ‫ﻟﻘﺎﺗﻠﺘﻬﻢ ﻋﻠﻴﻪ«‪.‬‬ ‫)‪ (١٥٧٢/٦٣٤‬ ﺭﻭﻯ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ‪ ƒ‬ﻗﺎﻝ‪ :‬ﺑﻠﻐﻨﻲ ﺃﻥ‬ ‫‬ ‫ﻋﻘﺎﻻ ﻣﻤﺎ ﻛﺎﻧﻮﺍ ﻳﺆﺩﻭﻧﻪ ﺇﻟﻰ‬ ‫ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ ƒ‬ﻗﺎﻝ‪» :‬ﻟﻮ ﻣﻨﻌﻮﺍ ﻋﻨﻲ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﻟﻘﺎﺗﻠﺘﻬﻢ ﻋﻠﻴﻪ ﺣﺘﻰ ﺃﻟﺤﻖ ﺑﺎﷲ«‪.‬‬ ‫)‪ (١٥٧٣/٦٣٤‬ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻻ ﺻﻼﺓ ﻟﻤﺎﻧﻊ ﺍﻟﺰﻛﺎﺓﻗﺎﻟﻬﺎ ﺛﻼﺛﺎ‪ ،‬ﻭﺍﻟﻤﺘﻌﺪﻱ ﻓﻴﻬﺎ ﻛﻤﺎﻧﻌﻬﺎ«‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺍﻟﻤﺘﻌﺪﻱ ﻓﻴﻬﺎ ﻫﻮ ﺍﻟﺬﻱ ﻳﺪﻓﻌﻬﺎ ﻟﻐﻴﺮ ﺃﻫﻠﻬﺎ‪.‬‬ ‫)‪ (١٥٧٤/٦٣٤‬ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻮﺍﺷﻤﺔ‬ ‫ﻭﺍﻟﻤﺴﺘﻮﺷﻤﺔ‪ ،‬ﻭﺍﻟﻮﺍﺻﻠﺔ ﻭﺍﻟﻤﺴﺘﻮﺻﻠﺔ‪ ،‬ﻭﺍﻟﻨﺎﻣﺼﺔ ﻭﺍﻟﻤﺴﺘﻨﻤﺼﺔ ]ﺥ‪:‬‬ ‫ﻭﺍﻟﻤﺘﻨﻤﺼﺔ[‪ ،‬ﻭﺍﻟﻮﺍﺷﺮﺓ ﻭﺍﻟﻤﺴﺘﻮﺷﺮﺓ‪ ،‬ﻭﺍﻟﻤﺎﻧﻊ ﺍﻟﺼﺪﻗﺔ«)‪.(١‬‬ ‫ﻭﻳﺒ ‪‬ﻴﻦ ﺻﺎﺣﺐ ﺷﺮﺡ ﺍﻟﻨﻴﻞ ﻣﺎ ﻳﺸﺘﻤﻞ ﻋﻠﻴﻪ ﻗﻮﻝ ﺃﺑﻲ ﺑﻜﺮ‪» :‬ﻭﺍﷲ ﻟﻮ ﻣﻨﻌﻮﻧﻲ‬ ‫ﺑﻌﻴﺮﺍ ﺗﺴﻤﻴﺔ ﻟﻪ ﺑﻤﺎ‬‫‬‫‬ ‫ﻋﻘﺎﻻ ﻟﻘﺎﺗﻠﺘﻬﻢ ﻋﻠﻴﻪ«‪ .‬ﻣﻦ ﻣﻌﺎﻥ؛ ﻓﻴﻘﻮﻝ‪ :‬ﻭﺃﺭﺍﺩ ﺑﺎﻟﻌﻘﺎﻝ ‬ ‫ﻳﻌﻘﻞ ﺑﻪ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﻧﻔﺲ ﻣﺎ ﻳﻌﻘﻞ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻹﻣﺎﻡ ﻳﺄﺧﺬ ﺑﻌﻴﺮ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻭﻋﻘﺎﻟﻪ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﻣﺎ ﻳﺴﻮﻱ ‬ ‫ﻋﻘﺎﻻ ﻣﻦ ﻣﺎﻝ ﺍﻟﺰﻛﺎﺓ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺭﻭﻱ ﻋﻨﺎﻗﺎ‪ ،‬ﻭﻣﻦ‬ ‫ﺩﻓﻌﻬﺎ ﻟﻐﻴﺮ ﺃﻫﻠﻬﺎ ﻛﻤﺎﻧﻌﻬﺎ‪ ،‬ﻭﻣﻌﻨﻰ ﻛﻮﻥ ﺗﺎﺭﻛﻬﺎ ﻻ ﺻﻼﺓ ﻟﻪ ﺃﻧﻪ ﻻ ﺗﻘﺒﻞ ﻣﻨﻪ‬ ‫ﻻ ﺃﻧﻪ ﻳﻌﻴﺪﻫﺎ ﺇﺫﺍ ﺗﺎﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻘﺘﻞ ﻣﺎﻧﻌﻬﺎ ﺇﻻ ﺇﻥ ﻣﻨﻌﻬﺎ ﺟﺤﻮ ﺩﺍ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ‬ ‫ﻗﻬﺮﺍ ﻭﻳﺆﺩﺏ‪ ،‬ﻭﻳﻬﻠﻚ ﻣﻀﻴﻌﻬﺎ ﺣﺘﻰ ﻣﺎﺕ‬ ‫ﻣﻨﻌﻬﺎ ﻓﺴﻘﺎ ﻓﻼ ﻳﻘﺘﻞ ﺑﻞ ﺗﺆﺧﺬ ﻣﻨﻪ ‬ ‫ﻭﻟﻢ ﻳﻮﺹ ﺑﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻬﻠﻚ ﺇﺫﺍ ﺩﺧﻞ ﺣﻮﻝ ﻓﻲ ﺣﻮﻝ ﻣﻊ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﻌﺼﻲ ﺑﺎﻟﺘﺄﺧﻴﺮ ﻋﻦ ﻭﻗﺘﻬﺎ ﻭﻳﻌﻴﺪ ﺗﺎﺭﻛﻬﺎ ﺟﺤﻮ ﺩﺍ ﺻﻼﺗﻪ‪ ،‬ﻭﻣﻦ ﺗﺮﻛﻬﺎ ﻛﺎﻧﺖ ﻳﻮﻡ‬ ‫)‪ (١‬ﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ‪ ٦٠٥/١ :‬ ‪.٦٠٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪10‬‬ ‫ﺍﻟﻘﻴﺎﻣﺔ ﺛﻌﺒﺎ ﻧﺎ ﺷﺪﻳﺪ ﺍﻟﺴﻢ ﻓﻲ ﺟﺎﻧﺒﻲ ﺷﺪﻗﻴﻪ ﺭﻏﻮﺓ ﺍﻟﺴﻢ ﻳﻮﻛﻞ ﺑﻪ ﺑﻌﺬﺍﺑﻪ ﺣﺘﻰ‬ ‫ﻳﺤﺎﺳﺐ ﺍﻟﺨﻠﻖ ﻭﻳﺄﺧﺬ ﺷﺪﻗﻴﻪ ﻭﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻣﺎﻟﻚ‪ ،‬ﻭﻳﻄﻮﻕ ﻋﻨﻘﻪ)‪.(١‬‬ ‫‪ ٥‬ا‪ +- ./ 0$‬ا ة‪:‬‬ ‫ﻣﻨﻌﻬﺎ ﻋﺪﻡ ﺗﺴﻠﻴﻤﻬﺎ ﺇﻟﻰ ﺃﻫﻠﻬﺎ‪،‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻗﻮﻟﻪ‪» :‬ﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ«‪ :‬‬ ‫ﻳﺨﺘﺺ ﺑﺎﻟﺨﻴﺮ‪ ،‬ﻭﻛﻼﻫﻤﺎ ﺧﺒﺮ‪،‬‬ ‫‪‬‬‫ﺑﺎﻟﺸﺮ‪ ،‬ﻭﺍﻟﻮﻋﺪ ﺿﺪﻩ ﻓﺈﻧ‪‬ﻪ‬ ‫‪‬‬‫ﻭﺍﻟﻮﻋﻴﺪ ﺍﻟﺘﺨﻮﻳﻒ‬ ‫ﻭﺃﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﻟﻰ ﻻ ﻳﺠﻮﺯ ﺧﻠﻔ ﻬﺎ ﻻﺳﺘﺤﺎﻟﺔ ﺍﻟﻜﺬﺏ ﻋﻠﻴﻪ ﻓﻬﻮ ﺗﻌﺎﻟﻰ ﻻ ‪‬‬ ‫ﻳﺒﺪﻝ‬ ‫ﺣﻖ ﺍﷲ‬‫‬ ‫ﻭﻋﺪﻻ ﻻ ﻣﺒﺪﻝ ﻟﻜﻠﻤﺎﺗﻪ‪ ،‬ﻫﺬﺍ ﻓﻲ ‬‫ﺍﻟﻘﻮﻝ ﻟﺪﻳﻪ‪ ،‬ﻭﺗﻤﺖ ﻛﻠﻤﺔ ﺭﺑﻚ ﺻﺪﻗﺎ‬ ‫ﻛﺬﺑﺎ‪ ،‬ﻭﺧﻠﻒ‬‫ﺣﻖ ﺍﻟﺒﺸﺮ ﻓﺈﻥ ﺍﻟﻌﺮﺏ ﻛﺎﻧﺖ ‪‬‬ ‫ﺗﻌﺪ ﺧﻠﻒ ﺍﻟﻮﻋﺪ ‬‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺃ ‪‬ﻣﺎ ﻓﻲ ‬ ‫ﻛﺮﻣﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫ﺍﻟﻮﻋﻴﺪ ‬ ‫ﻨﺠﺰ ﻣﻮﻋﺪﻱ‬ ‫ﻭﻣ ‬‫ﻟﻤﺨﻠﻒ ﺇﻳﻌﺎﺩﻱ ‬ ‫‬‫ﻭﺇﻧ‪‬ﻲ ﻭﺇﻥ ﺃﻭﻋﺪﺗﻪ ﺃﻭ ﻭﻋﺪﺗﻪ‬ ‫ﻭﻗﺪ ﻗﺎﺱ ﺑﻌﺾ ﺍﻟﻔﺮﻕ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﻋﻴﺪ ﺍﻟﺮﺏ ﺗﻌﺎﻟﻰ ﺑﻮﻋﻴﺪ ﺍﻟﺒﺸﺮ‪،‬‬ ‫ﻓﺄﺟﺎﺯﻭﺍ ﻋﻠﻴﻪ ﺍﻟﺨﻠﻒ ﻓﻲ ﻭﻋﻴﺪﻩ ﻭﻏﻔﻠﻮﺍ ﻋﻦ ﻗﻮﻟﻪ ﻋ ‪‬ﺰ ﻣﻦ ﻗﺎﺋﻞ‪Ú Ù ﴿ :‬‬ ‫‪] ﴾ Û‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٩ :‬ﻭﺍﻟﻮﻋﻴﺪ ﻓﻲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ ﻣﺘﻮﺟﻪ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﻭﻫﻞ ﺗﺄﺧﻴﺮﻫﺎ ﻣﻊ ﺇﻣﻜﺎﻥ ﺩﻓﻌﻬﺎ ﺩﺍﺧﻞ ﻓﻲ ﺍﻟﻮﻋﻴﺪ ﻛﻤﻨﻌﻬﺎ؟ ﻓﻴﻪ ﺧﻼﻑ ﻣﻨﺸﺆﻩ ﻫﻞ‬ ‫ﻳﺪ ‪‬ﻝ ﺍﻷﻣﺮ ﺍﻟﻤﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺃﻡ ﻻ؟ ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ ﺃ ‪‬ﻥ ﻣﺆﺧﺮﻫﺎ ﺑﻼ ﻋﺬﺭ‬ ‫ﻋﺎﺹ ﻷﻧ‪‬ﻪ ﻳﻔﻀﻲ ﺇﻟﻰ ﺫﻫﺎﺑﻬﺎ ﻭﺍﻟﺘﻬﺎﻭﻥ ﺑﺸﺄﻧﻬﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻟﺒﻌﻀﻬﻢ‪ ،‬ﻓﺎﻟﻌﺼﻴﺎﻥ‬ ‫ﻟﻠﺘﻤﺎﺩﻱ ﻭﺧﺸﻴﺔ ﺍﻟﺘﻀﻴﻴﻊ ﻻ ﻟﻠﻘﻮﻝ ﺑﺎﻟﻔﻮﺭﻳﺔ ﻓﻲ ﺍﻷﻣﺮ ﺍﻟﻤﻄﻠﻖ‪ ،‬ﺛ ‪‬ﻢ ﺇﻥ ﻗﺮﻧﻬﺎ ﻓﻲ‬ ‫ﻏﺎﻟﺐ ﺁﻱ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﺼﻼﺓ ﻳﺪ ‪‬ﻝ ﻋﻠﻰ ﺗﺄﻛﻴﺪ ﺍﻟﻤﺴﺎﺭﻋﺔ ﻓﻲ ﺃﺩﺍﺋﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻗﻮﻟﻪ ﮊ ﻓﻲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﺍﻵﺗﻲ ﻓﻲ ﺍﻟﺒﺎﺏ‪» :‬ﻻ ﺻﻼﺓ ﻟﻤﺎﻧﻊ ﺍﻟﺰﻛﺎﺓ«‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﺪﺧﻞ ﺣﻮﻝ ﻓﻲ ﺣﻮﻝ ﻓﻬﻮ ﻫﺎﻟﻚ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻬﻠﻚ‬‫ﻓﺮﻁ ﻓﻴﻬﺎ ﻣﻊ ﺍﻟﺘﻤﻜﻦ ﺣﺘ‪‬ﻰ ‬‫ﻣﻦ ‪‬‬ ‫ﺟﺰ ﻡ ﻓﻲ‬ ‫ﻣﻀﻴﻌﺎ ﻟﻬﺎ‪ ،‬ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﺳﻌﻴﺪ ‪ ، ƒ‬ﻭﺑﻪ ‬ ‫‬‫ﻣﺎ ﻟﻢ ﻳﻤﺖ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٦/٣ :‬‬ ‫‪11‬‬‫ﺃﺩﻟﺔ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻭﺃﺣﻜﺎﻡ ﻣﺎﻧﻌﻴﻬﺎ‬ ‫ﻳﺮﺟﺤﻮﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻠﻰ‬ ‫ﻣﻮﺍﺿﻊ ﻣﻦ ﺍﺳﺘﻘﺎﻣﺘﻪ‪ ،‬ﻭﺗﺒﻌﻪ ﻋﻠﻴﻪ ﺍﺗﺒﺎﻋﻪ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻓﻬﻢ ‪‬‬ ‫ﻣﺘﻤﺴﻚ ﺑﺮﺃﻱ ﻷ ‪‬ﻥ‬ ‫‪‬‬‫ﻏﻴﺮﻩ‪ ،‬ﻭﻏﺮﺽ ﺍﻟﺸﻴﺦ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻮﺳﻌﺔ ﻛﻲ ﻻ ﻳﺘﺒﺮﺃ ﻣﻦ‬ ‫ﻣﻘﺼﻮﺩﻩ ﺍﻟﺒﺤﺚ ﻓﻲ ﺃﺳﺒﺎﺏ ﺍﻟﺒﺮﺍﺀﺓ‪ ،‬ﻓﻠﻮ ﺳﺌﻞ ﻋﻦ ﺍﻟﻌﻤﻞ ﻟﺤﺚ ﻋﻠﻰ ﺍﻹﺧﺮﺍﺝ‬ ‫ﻋﻨﺪ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﻌﺼﻴﺎﻥ ﻣﺆﺧﺮﻫﺎ ﻋﻦ ﻭﻗﺖ ﺍﻹﻣﻜﺎﻥ ﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺃﺑﻲ‬ ‫ﻣﺤ ‪‬ﻤﺪ ﺍﺑﻦ ﺑﺮﻛﺔ‪ ،‬ﻭﻫﻮ ﺃﻗﻮﻯ ﻓﻲ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﻻ ﻳﺒﺮﺃ ﻣﻦ ﺃﺧﺬ ﺑﺮﺃﻱ ﻣﻦ ﺁﺭﺍﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﺇ ‪‬ﻻ ﺇﺫﺍ ﺣﻜﻢ ﺍﻹﻣﺎﻡ ﺑﺨﻼﻓﻪ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻳﻠﺰﻡ ﺍﻻﻧﻘﻴﺎﺩ ﻟﺤﻜﻢ ﺍﻹﻣﺎﻡ ﺇﺟﻤﺎ ﻋﺎ)‪.(١‬‬ ‫‪'6 ٦‬ل ‪ .‬ا ة '  أو ‪304%‬؟‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻗﺘﺎﻝ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﻌﺮﺏ ﻫﻞ ﻫﻮ ﻋﻠﻰ ﺗﺮﻙ ﺃﺩﺍﺀ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺃﻡ ﻋﻠﻰ ﺟﺤﺪ ﻓﺮﺿﻬﺎ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻛﻞ ﺫﻟﻚ ﻗﺪ ﻛﺎﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺮﺗﺪﻳﻦ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺃﺻﻨﺎﻑ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻟﻮ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻭﻣﻨﻬﻢ‬ ‫ﺃﺣﺪﺍ ‬ ‫ﻛﺎﻥ ﻧﺒ ‪‬ﻴﺎ ﻣﺎ ﻣﺎﺕ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻧﻘﻀﺖ ﺍﻟﻨﺒﻮﺓ ﺑﻤﻮﺗﻪ ﻓﻼ ﻧﻄﻴﻊ ‬ ‫ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﻭﻧﺼﻠﻲ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻧﻌﻄﻴﻜﻢ‬ ‫‬‫ﻣﻦ ﻗﺎﻝ‪ :‬ﻧﺆﻣﻦ ﺑﺎﷲ ﻭﻧﺸﻬﺪ ﺃﻥ‬ ‫ﺃﻣﻮﺍﻟﻨﺎ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ‪ : 5‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﻣﺜﻞ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﷲ ﻟﻮ ﻣﻨﻌﻮﻧﻲ ‬ ‫ﻋﻘﺎﻻ ﻛﺎﻧﻮﺍ‬ ‫ﻳﺆﺩﻭﻧﻪ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻟﻘﺎﺗﻠﺘﻬﻢ‪ ،‬ﻓﺠﺎﺩﻟﻪ ﻓﻲ ﺫﻟﻚ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻣﻨﻬﻢ‪:‬‬ ‫ﻋﻤﺮ ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻭﺳﺎﻟﻢ ﻣﻮﻟﻰ ﺃﺑﻲ ﺣﺬﻳﻔﺔ‪ ،‬ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ ﻋﻤﺮ‪ :‬ﺗﺄﻟﻒ ﺍﻟﻨﺎﺱ‬ ‫ﻭﺍﺭﻓﻖ ﺑﻬﻢ‪ ،‬ﻓﺈﻧﻬﻢ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻮﺣﺶ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺑﻜﺮ ‪ : ƒ‬ﺭﺟﻮﺕ ﻧﺼﺮﺗﻚ‬ ‫ﻓﺠﺌﺘﻨﻲ ﺑﺨﺬﻻﻧﻚ‪ ،‬ﺃﺟﺒ‪ ‬ﺎﺭ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻭﺧﻮﺍﺭ ﻓﻲ ﺍﻹﺳﻼﻡ ﻗﺪ ﺍﻧﻘﻄﻊ ﺍﻟﻮﺣﻲ ﻭﺗ ‪‬ﻢ‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻳﻨﻘﺺ ﻭﺃﻧﺎ ﺣﻲ؟ ﻭﺍﷲ ﻟﺠﺎﻫﺪﺗﻬﻢ ﻣﻬﻤﺎ ﺍﺳﺘﻤﺴﻚ ﺍﻟﺴﻴﻒ ﻓﻲ ﻳﺪﻱ ﻭﺇﻥ‬ ‫ﺷﺤﺖ ﺍﻟﻌﺮﺏ ﺑﺄﻣﻮﺍﻟﻬﺎ‪ ،‬ﻓﻠﻮ ﺗﺮﻛﺖ ﻟﻠﻨﺎﺱ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺇﻧﻤﺎ ‬ ‫ﻋﻘﺎﻻ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ ﻋﻤﺮ ‬‫ﻣﻨﻌﻮﻧﻲ ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻓﺄﺑﻰ ﺇﻻ ﻗﺘﺎﻟﻬﻢ‪ ..‬ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﻘﺼﺔ)‪.(٢‬‬ ‫ﺻﺪﻗﺔ ﻓﻲ ﻫﺬﻩ ‪‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ٩١/٢ :‬ ‪.٩٢‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٤٣ :٢ :‬ ‪.٤٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪12‬‬ ‫ﻭﻗﺎﻝ ﻓﻲ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﻗﺘﻞ ﻣﺎﻧﻊ ﺍﻟﺰﻛﺎﺓ‪ :‬ﺇ ‪‬ﻥ ﻗﺘﻠﻪ ‪‬‬ ‫ﺣﺪ ﻣﻦ ﺣﺪﻭﺩ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺃﻣﺮ ﺍﻟﺤﺪﻭﺩ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﺠﺎﺋﺮ ﺇﻗﺎﻣﺘﻪ ﻓﻲ ﻫﺬﺍ‬ ‫‪‬‬ ‫ﺍﻟﺤﺪ ﻫﺎﻫﻨﺎ ﻓﻴﻪ ﻧﻮﻉ‬‫ﺍﻟﻤﻮﺿﻊ ﺣﺘ‪‬ﻰ ﻋﻠﻰ ﺭﺃﻱ ﻣﻦ ﺃﺟﺎﺯ ﻟﻠﺠﺎﺋﺮ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪﻭﺩ‪ ،‬ﻷ ‪‬ﻥ‬ ‫ﺷﺒﻬﺔ ﻟﻜﺜﺮﺓ ﺃﺻﻨﺎﻑ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻼ ﻳﺘﺤ ‪‬ﻘﻖ ﺍﻟﻤﻨﻊ ﺑﺨﻼﻓﻪ ﻓﻲ ﺍﻟﺴﺮﻗﺔ ﻭﻧﺤﻮﻫﺎ‪،‬‬ ‫ﻭﺍﻟﺤﺪﻭﺩ ﺗﺪﺭﺃ ﺑﺎﻟﺸﺒﻬﺎﺕ‪ ...‬ﻗﺎﻝ ﺍﻟﺨﻄﺎﺑﻲ‪ :‬ﺃﻫﻞ ﺍﻟﺮﺩﺓ ﻛﺎﻧﻮﺍ ﺻﻨﻔﻴﻦ‪ ،‬ﺻﻨﻒ ‪‬‬ ‫ﺍﺭﺗﺪﻭﺍ‬ ‫ﺍﻟﺪﻳﻦ ﻭﻧﺎﺑﺬﻭﺍ ﺍﻟﻤﻠ‪‬ﺔ ﻭﻋﺪﻟﻮﺍ ﺇﻟﻰ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻋﻨﺎﻫﻢ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻫﺬﻩ‬ ‫ﻋﻦ ‪‬‬ ‫ﺍﻟﻔﺮﻗﺔ ﻃﺎﺋﻔﺘﺎﻥ‪ ،‬ﺇﺣﺪﺍﻫﻤﺎ‪ :‬ﺃﺻﺤﺎﺏ ﻣﺴﻴﻠﻤﺔ ﺍﻟﻜﺬﺍﺏ ﻣﻦ ﺑﻨﻲ ﺣﻨﻴﻔﺔ ﻭﻏﻴﺮﻫﻢ‬ ‫ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﻩ ﻋﻠﻰ ﺩﻋﻮﺍﻩ ﻓﻲ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﻷﺳﻮﺩ ﺍﻟﻌﻨﺴﻲ ﻭﻣﻦ ﺍﺳﺘﺠﺎﺏ ﻟﻪ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﺑﺄﺳﺮﻫﺎ ﻣﻨﻜﺮﺓ ﻟﻨﺒﻮﺓ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ ﮊ ﻣﺪﻋﻴﺔ ﺍﻟﻨﺒﻮﺓ‬ ‫ﻟﻐﻴﺮﻩ‪ ،‬ﻓﻘﺎﺗﻠﻬﻢ ﺃﺑﻮ ﺑﻜﺮ ﺣﺘ‪‬ﻰ ﻗﺘﻞ ﻣﺴﻴﻠﻤﺔ ﺑﺎﻟﻴﻤﺎﻣﺔ ﻭﺍﻟﻌﻨﺴﻲ ﺑﺼﻨﻌﺎﺀ‪ ،‬ﻭﺍﻧﻘﻀﺖ‬ ‫ﺟﻤﻮﻋﻬﻢ ﻭﻫﻠﻚ ﺃﻛﺜﺮﻫﻢ‪ .‬ﻭﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﺧﺮﻯ‪ :‬ﺍﺭﺗﺪﻭﺍ ﻋﻦ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻓﺄﻧﻜﺮﻭﺍ ﺍﻟﺸﺮﺍﺋﻊ‬ ‫ﻭﺗﺮﻛﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺃﻣﻮﺭ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻭﻋﺎﺩﻭﺍ ﺇﻟﻰ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻓﻲ‬ ‫ﺍﻟﺠﺎﻫﻠ ‪‬ﻴﺔ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻳﺴﺠﺪ ﷲ ﻓﻲ ﺍﻷﺭﺽ ﺇ ‪‬ﻻ ﻓﻲ ﺛﻼﺛﺔ ﻣﺴﺎﺟﺪ ﻣﺴﺠﺪ ﻣ ‪‬ﻜﺔ‪،‬‬ ‫ﻣﺴﺠﺪ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻭﻣﺴﺠﺪ ﻋﺒﺪ ﺍﻟﻘﻴﺲ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﺼﻨﻒ ﺍﻵﺧﺮ ﻫﻢ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺑﻴﻦ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺑﻴﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺄﻧﻜﺮﻭﺍ ﻭﺟﻮﺑﻬﺎ ﻭﻭﺟﻮﺏ ﺃﺩﺍﺋﻬﺎ ﺇﻟﻰ ﺍﻹﻣﺎﻡ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻫﺆﻻﺀ‬ ‫ﺧﺼﻮﺻﺎ‬ ‫‬‫ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻫﻞ ﺍﻟﺒﻐﻲ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻟﻢ ﻳﺪﻋﻮﺍ ﺑﻬﺬﺍ ﺍﻻﺳﻢ ﻓﻲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ‬ ‫ﻟﺪﺧﻮﻟﻬﻢ ﻓﻲ ﻏﻤﺎﺭ ﺃﻫﻞ ﺍﻟﺮﺩﺓ‪ ،‬ﻭﺃﺿﻴﻒ ﺍﻻﺳﻢ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺇﻟﻰ ﺃﻫﻞ ﺍﻟﺮﺩﺓ ﺇﺫ‬ ‫ﻭﺃﺭﺥ ﻣﺒﺪﺃ ﻗﺘﺎﻝ ﺍﻟﺒﻐﻲ ﻣﻦ ﺯﻣﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ‬ ‫ﻛﺎﻧﺖ ﺃﻋﻈﻢ ﺍﻷﻣﺮﻳﻦ ﻭﺃﻫﻤﻬﻤﺎ‪ ،‬‬ ‫ﻃﺎﻟﺐ ﺇﺫ ﻛﺎﻧﻮﺍ ﻣﻨﻔﺮﺩﻳﻦ ﻓﻲ ﺯﻣﺎﻧﻪ ﻟﻢ ﻳﺨﻠﻄﻮﺍ ﺑﺄﻫﻞ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻓﻲ ﺿﻤﻦ‬ ‫ﻫﺆﻻﺀ ﺍﻟﻤﺎﻧﻌﻴﻦ ﻟﻠﺰﻛﺎﺓ ﻣﻦ ﻛﺎﻥ ﻳﺴﻤﺢ ﺑﻬﺎ ﻭﻟﻢ ﻳﻤﻨﻌﻬﺎ‪ ،‬ﺇ ‪‬ﻻ ﺃ ‪‬ﻥ ﺭﺅﺳﺎﺀﻫﻢ ‪‬‬ ‫ﺻﺪﻭﻫﻢ‬ ‫ﻋﻦ ﺫﻟﻚ ﺍﻟﺮﺃﻱ ﻭﻗﺒﻀﻮﺍ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ ﻓﻲ ﺫﻟﻚ ﻛﺒﻨﻲ ﻳﺮﺑﻮﻉ‪ ،‬ﻓﺈﻧ‪‬ﻬﻢ ﻗﺪ ﻛﺎﻧﻮﺍ ﺟﻤﻌﻮﺍ‬ ‫ﺻﺪﻗﺎﺗﻬﻢ ﻭﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺒﻌﺜﻮﺍ ﺑﻬﺎ ﺇﻟﻰ ﺃﺑﻲ ﺑﻜﺮ ﻓﻤﻨﻌﻬﻢ ﻣﺎﻟﻚ ﺑﻦ ﻧﻮﻳﺮﺓ ﻣﻦ ﺫﻟﻚ‪،‬‬ ‫ﻭﻓﺮﻗﻬﺎ ﻓﻴﻬﻢ‪ ،‬ﻭﻓﻲ ﺃﻣﺮ ﻫﺆﻻﺀ ﻋ ﺮﺽ ﺍﻟﺨﻼﻑ ﻭﻭﻗﻌﺖ ﺍﻟﺸﺒﻬﺔ ﻟﻌﻤﺮ ﻓﺮﺍﺟﻊ‬ ‫‪‬‬ ‫ﺃﺑﺎ ﺑﻜﺮ ﻭﻧﺎﻇﺮﻩ ﻭﺍﺣﺘﺞ ﻋﻠﻴﻪ ﺑﻘﻮﻝ ﺍﻟﻨﺒﻲﺀ ﮊ ‪» :‬ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ« ﺍﻟﺤﺪﻳﺚ‪.‬‬ ‫‪13‬‬‫ﺃﺩﻟﺔ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻭﺃﺣﻜﺎﻡ ﻣﺎﻧﻌﻴﻬﺎ‬ ‫ﻭﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﻋﻤﺮ ‪‬‬ ‫ﺗﻌﻠﻘﺎ ﺑﻈﺎﻫﺮ ﺍﻟﻜﻼﻡ ﻗﺒﻞ ﺃﻥ ﻳﻨﻈﺮ ﻓﻲ ﺁﺧﺮﻩ ﻭﻳﺘﺄﻣﻞ‬ ‫ﺷﺮﺍﺋﻄﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﺣ ‪‬ﻖ ﺍﻟﻤﺎﻝ‪ ،‬ﻳﺮﻳﺪ ﺃ ‪‬ﻥ ﺍﻟﻘﻀﻴﺔ ﻗﺪ ﺗﻀﻤﻨﺖ‬ ‫ﻋﺼﻤﺔ ﺩﻡﻭﻣﺎﻝ ﻣﺘﻌﻠ‪‬ﻘﺔ ﺑﺄﻃﺮﺍﻑ ﺷﺮﺍﺋﻄﻬﺎ‪ ،‬ﻭﺍﻟﺤﻜﻢ ﺍﻟﻤﻌﻠﻖ ﺑﺸﺮﻃﻴﻦ ﻻ ﻳﺤﺼﻞ‬ ‫ﺑﺄﺣﺪﻫﻤﺎ ﻭﺍﻵﺧﺮ ﻣﻌﺪﻭﻡ‪ ،‬ﺛ ‪‬ﻢ ﻗﺎﻳﺴﻪ ﺑﺎﻟﺼﻼﺓ ﻭﺭﺩ ﺍﻟﺰﻛﺎﺓ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻜﺎﻥ ﻓﻲ ﺫﻟﻚ ﻣﻦ‬ ‫ﻗﻮﻟﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃ ‪‬ﻥ ﻗﺘﺎﻝ ﺍﻟﻤﻤﺘﻨﻊ ﻣﻦ ﺍﻟﺼﻼﺓ ﻛﺎﻥ ﺇﺟﻤﺎ ﻋﺎ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻟﺬﻟﻚ‬ ‫ﺍﻟﻤﺘﻔﻖﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺍﺟﺘﻤﻊ ﻓﻲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺍﻻﺣﺘﺠﺎﺝ ﻣﻦ‬ ‫‬‫ﻒ ﻓﻴﻪ ﺇﻟﻰ‬ ‫ﺭ ‪‬ﺩ ﺍﻟﻤﺨ ﺘ ﻠ ‬ ‫ﻋﻤﺮ ﺑﺎﻟﻌﻤﻮﻡ ﻭﻣﻦ ﺃﺑﻲ ﺑﻜﺮ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻭ ﺩ ‪‬ﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃ ‪‬ﻥ ﺍﻟﻌﻤﻮﻡ ﻳﺨ ‪‬‬ ‫ﺺ ﺑﺎﻟﻘﻴﺎﺱ‪،‬‬ ‫ﻭﺇﻥ ﺟﻤﻴﻊ ﻣﺎ ﺗﻀﻤﻨﻪ ﺍﻟﺨﻄﺎﺏ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﺍﻟﺤﻜﻢ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺷﺮﻁ ﻭﺍﺳﺘﺜﻨﺎﺀ‬ ‫ﺻﺤﺔ ﺭﺃﻱ ﺃﺑﻲ ﺑﻜﺮ ﻭﺑﺎﻥ ﻟﻪ‬‫ﻣﺮﺍﻋﻰ ﻓﻴﻪ ﻭﻣﻌﺘﺒﺮ ﺻﺤﺘﻪ‪ ،‬ﻓﻠ ‪‬ﻤﺎ ﺍﺳﺘﻘﺮ ﻋﻨﺪ ﻋﻤﺮ ‪‬‬ ‫ﺍﻟﺤﻖ‪ ،‬ﻳﺸﻴﺮ ﺇﻟﻰ‬ ‫‬‫ﺻﻮﺍﺑﻪ ﺗﺎﺑﻌﻪ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﻫﻮ ﻣﻌﻨﻰ ﻗﻮﻟﻪ ﻓﻌﺮﻓﺖ ﺃﻧ‪‬ﻪ‬ ‫ﻧﺼﺎ ﻭﺩﻻﻟﺔ‪ ،‬ﺍﻧﺘﻬﻰ‬ ‫ﺍﻧﺸﺮﺍﺡ ﺻﺪﺭﻩ ﺑﺎﻟﺤﺠ‪ ‬ﺔ ﺍﻟﺘﻲ ﺃﺩﻟﻰ ﺑﻬﺎ‪ ،‬ﻭﺍﻟﺒﺮﻫﺎﻥ ﺍﻟﺬﻱ ﺃﻗﺎﻣﻪ ‪‬‬ ‫ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﻛﻼﻡ ﺣﺴﻦ ﺇ ‪‬ﻻ ﻗﻮﻟﻪ ﻓﻲ ﻣﻨﻜﺮﻱ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﺇﻧ‪‬ﻬﻢ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ‬ ‫ﻛﺎﻓﺮ ﻭﺃﻫﻞ ﺍﻟﺮﺩ‪‬ﺓ ﺇﻧ‪ ‬ﻤﺎ ﺃﻧﻜﺮﻭﺍ‬ ‫‬‫ﺃﻫﻞ ﺑﻐﻲ‪ ،‬ﻓﺈﻥ ﺍﻟﺤ ‪‬ﻖ ﺃ ‪‬ﻥ ﻣﻨﻜﺮ ﻭﺟﻮﺑﻬﺎ ﻣﺸﺮﻙ‬ ‫‬ ‫ﻭﺟﻮﺏ ﺃﺩﺍﺋﻬﺎ ﺇﻟﻰ ﻏﻴﺮ ﺍﻟﻨﺒﻲ ﻻ ﺍﻟﻮﺟﻮﺏ ﻧﻔﺴﻪ ﻓﻲ ﺍﻟﻮﺟﻮﺏ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻓﻬﻢ‬ ‫ﻣﺘﺄﻭﻟﻮﻥ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﻧﻜﺮ ﺍﻟﻮﺟﻮﺏ ﻧﻔﺴﻪ ﻭﻫﻢ ﺑﺬﻟﻚ ﻣﺸﺮﻛﻮﻥ)‪.(١‬‬ ‫ﺑﺬﻟﻚ ﺑﻐﺎﺓ ‪‬‬ ‫‪ + ٧‬ا ة ﻻ >=< ;ﻼ‪:8‬‬ ‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻻ ﺻﻼﺓ ﻟﻤﺎﻧﻊ‬ ‫ﺍﻟﺰﻛﺎﺓﻗﺎﻟﻬﺎ ﺛﻼﺛﺎ‪ ،‬ﻭﺍﻟﻤﺘﻌﺪﻱ ﻓﻴﻬﺎ ﻛﻤﺎﻧﻌﻬﺎ«‪ .‬ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺍﻟﻤﺘﻌﺪﻱ ﻓﻴﻬﺎ ﻫﻮ‬ ‫ﺍﻟﺬﻱ ﻳﺪﻓﻌﻬﺎ ﻟﻐﻴﺮ ﺃﻫﻠﻬﺎ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ٩٣/٢ :‬ ‪ ،٩٦‬ﺑﺤﺬﻑ ﻳﺴﻴﺮ‪.‬‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺭﻗﻢ ‪ .٣٤٢‬ﻭﺟﺎﺀ ﺇﺛﺮﻩ‪:‬‬‫)‪ (٢‬ﻣﻮﺳﻮﻋﺔ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ ،٦٠٥/١ :‬ﻭﺍﻟﺤﺪﻳﺚ ﺟﺎﺀ ‬ ‫ﻭﻋﻨﻪ ‪ ‰‬ﻗﺎﻝ‪» :‬ﻣﻦ ﻛﺜﺮ ﻣﺎﻟﻪ ﻭﻟﻢ ﻳﺰﻛﻪ ﺟﺎﺀﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻲ ﺻﻮﺭﺓ ﺷﺠﺎﻉ ﺃﻗﺮﻉ ﻟﻪ ﺯﺑﻴﺒﺘﺎﻥ‬ ‫ﻣ ﻮ ‪‬ﻛﻞ ﺑﻌﺬﺍﺑﻪ ﺣﺘﻰ ﻳﻘﻀﻲ ﺍﷲ ﺑﻴﻦ ﺍﻟﺨﻼﺋﻖ«‪ .‬ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻳﻌﻨﻲ ﺛﻌﺒﺎ ﻧﺎ ﺃﻗﺮﻉ ﻓﻴﻜﻮﻥ ﻓﻲ ﻓﻤﻪ =‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪14‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻗﻮ ﻟﻪ‪» :‬ﻻ ﺻﻼﺓ ﻟﻤﺎﻧﻊ ﺍﻟﺰﻛﺎﺓ«؛ ﺃﻱ‪ :‬ﻣﻦ ﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ ﻻ ‬ ‫ﻳﻘﺒﻞ‬ ‫ﺍﷲ ﻟﻪ ﺻﻼﺓ ﻷﻧ‪‬ﻪ ﻏﻴﺮ ﻣ ﺘﻖ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﺍﷲ ﺍﻟﻌﺒﺎﺩﺓ ﺇ ‪‬ﻻ ﻣﻦ ﺍﻟﻤﺘ‪‬ﻘﻴﻦ‪k j i ﴿ :‬‬ ‫ﻭﺃﻳﻀﺎ ﻓﺈ ‪‬ﻥ ﺍﻟﺰﻛﺎﺓ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻛﺎﻟﺼﻼﺓ‪،‬‬ ‫‬‫‪] ﴾ m l‬ﺍﻟﻤﺎﺋﺪﺓ‪،[٢٧ :‬‬ ‫ﻓﺈ ‪‬ﻥ ﺍﻹﺳﻼﻡ ﺑﻨﻲ ﻋﻠﻰ ﺧﻤﺲ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﺫﺍ ﺍﻧﻬﺪﻡ ﺑﻌﺾ ﺃﺭﻛﺎﻥ‬ ‫ﻨﺘﻔﻊ ﺑﺎﻟﺒﻌﺾ ﺩﻭﻥ ﺍﻟﺒﻌﺾ‪ ،‬ﻛﺎﻟﺒﻴﺖ ﺇﺫﺍ ﺍﻧﻬﺪﻣﺖ‬‫ﺍﻹﺳﻼﻡ ﺍﻧﻬﺪﻡ ﺟﻤﻴﻌﻪ ﻭﻻ ﻳ ‬ ‫ﺑﻌﺾ ﻗﻮﺍﻋﺪﻩ ﺍﻟﺘﻲ ﺑﻨﻲ ﻋﻠﻴﻬﺎ ﻓﺈﻧ‪‬ﻪ ﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﻟﺰﻭﺍﻝ ﻣﻨﻔﻌﺘﻪ ﺑﺘﻬﺪﻡ ﺃﺭﻛﺎﻧﻪ‪ ،‬ﻓﻠﻮ‬ ‫ﺗﺎﺏ ﻫﺬﺍ ﺍﻟﻤﺎﻧﻊ ﻭﺃﺩﻯ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﻟﻢ ﻳﻠﺰﻣﻪ ﺑﺪﻝ ﺍﻟﺼﻼﺓ‪ ،‬ﻛﺎﻟﺒﻴﺖ ﺇﺫﺍ‬ ‫ﺃﺻﻠﺢ ﺍﻟﻤﻨﻬﺪﻡ ﻣﻨﻪ ﻓﺈﻧ‪‬ﻪ ﻳﺴﺘﻘﻴﻢ ﻛﻤﺎ ﻫﻮ ﻭﻻ ﻳﺤﺘﺎﺝ ﺍﻟﻘﺎﺋﻢ ﻣﻦ ﺃﺭﻛﺎﻧﻪ ﺇﻟﻰ ﺍﻟﺒﻨﺎﺀ‪.‬‬ ‫‬ ‫ﺗﻐﻠﻴﻈﺎ ﻓﻲ ﺍﻹﻧﻜﺎﺭ‬ ‫ﻣﺮﺍﺕ‬ ‫ﻛﺮﺭ ﺍﻟﻘﻮﻝ ﺑﺬﻟﻚ ﺛﻼﺙ ‪‬‬ ‫ﻗﻮﻟﻪ‪» :‬ﻗﺎﻟﻬﺎ ﺛﻼﺛﺎ«؛ ﺃﻱ‪ :‬‬ ‫ﻭﺗﺸﺪﻳﺪﺍ ﻋﻠﻰ ﺍﻟﻤﺘﻬﺎﻭﻥ‪.‬‬ ‫‬ ‫‪‬‬ ‫»ﻭﺍﻟﻤﺘﻌﺪﻱ ﻓﻴﻬﺎ ﻛﻤﺎﻧﻌﻬﺎ«‪ :‬ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺍﻟﻤﺘﻌﺪﻱ ﻓﻴﻬﺎ ﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻗﻮﻟﻪ‪:‬‬ ‫ﻳﺪﻓﻌﻬﺎ ﻟﻐﻴﺮ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻳﺪﻓﻌﻬﺎ ﺗﻘﻴﺔ ﻋﻦ ﻧﻔﺴﻪ ﺃﻭ ﻣﺎﻟﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻋﻮﺿﺎ ﺩﻧﻴﻮ ‪‬ﻳﺎ‪ ،‬ﻷ ‪‬ﻥ ﺍﻟﺰﻛﺎﺓ‬ ‫‬‫ﻻ ﻳﺪﻓﻊ ﺑﻬﺎ ﻣﻐﺮﻡ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻳﺪﻓﻌﻬﺎ ﻟﻴﺄﺧﺬ ﻋﻨﻬﺎ‬ ‫ﻻ ﻳﺠﻠﺐ ﺑﻬﺎ ﻣﻐﻨﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺃﺧﺮﺟﻬﺎ ﻣﻦ ﺃﺭﺩﺃ ﻣﺎﻟﻪ ﻭﺃﺧﺒﺜﻪ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻻ ﻳﺠﺰﻱ‬ ‫‪‬‬ ‫ﺣﺪ ﻟﻪ ﻣﻦ ﺃﻣﺮ ﺍﻟﺰﻛﺎﺓ ﻓﻠﻢ‬‫ﻣﺘﻌﺪﻳﺎ ﻷﻧ‪‬ﻪ ﻗﺪ ﺗﺠﺎﻭﺯ ﻣﺎ‬ ‫‬‫ﻋﻨﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻛﺎﻥ ﻫﺬﺍ‬ ‫‪‬‬ ‫ﺍﻟﺤﺪ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻛﺎﻥ ﺍﻟﻤﺘﻌﺪﻱ ﻓﻴﻬﺎ‬ ‫ﻳﺆﺩﻫﺎ ﻋﻠﻰ ﻭﺟﻬﻬﺎ‪ ،‬ﻭﻣﻌﻨﻰ ﺍﻟﺘﻌﺪﻱ ﻣﺠﺎﻭﺯﺓ‬ ‫ﻛﻤﺎﻧﻌﻬﺎ‪ ،‬ﻷ ‪‬ﻥ ﻛ ‪‬ﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻇﺎﻟﻢ ﻓﻲ ﺣﻘﻬﺎ‪ ،‬ﻓﺎﻟﻤﺎﻧﻊ ﻇﺎﻟﻢ ﻣﻦ ﺣﻴﺚ ﺍﻟﻤﻨﻊ‪،‬‬ ‫ﻭﺍﻟﻤﺘﻌﺪﻱ ﻇﺎﻟﻢ ﻣﻦ ﺣﻴﺚ ﺍﻷﺩﺍﺀ‪ ،‬ﻷ ‪‬ﻥ ﺍﻷﺩﺍﺀ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻤﻄﻠﻮﺏ‬ ‫ﺷﺮ ﻋﺎ ﻓﻠﻴﺲ ﺑﺄﺩﺍﺀ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﺍﷲ ﻋﺒﺎﺩﺓ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺷ ﺮﻉ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ)‪.(١‬‬ ‫= ﻣﻦ ﻛﻼ ﺍﻟﺠﺎﻧﺒﻴﻦ ﺭﻏﻮﺓ ﺍﻟﺴﻢ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺰﺑﻴﺒﺘﻴﻦ ﻓﻲ ﺍﻟﺘﺤﺎﻣﻬﻤﺎ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ ﺑﻬﻤﺎ ﺍﻟﻌﻴﻨﻴﻦ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺸﺎﺭﺡ‪» :‬ﻗﻮﻟﻪ‪ :‬ﻭﻋﻨﻪ ‪ « ‰‬ﻫﺬﺍ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺬﻱ ﻗﺒﻠﻪ‪ ،‬ﻓﻬﻮ ﻣﻦ ﻣﺴﻨﺪ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﻋﻨﺪ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﺣﺘﻤﺎﻝ ﻋﻮﺩ ﺍﻟﻀﻤﻴﺮ ﺇﻟﻰ ﻏﻴﺮ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻤﻜﻦ‪ ،‬ﻭﺍﻟﺸﺎﺭﺡ ﻧﻔﺴﻪ ﻗﺪ‬ ‫ﻧﺺ ﻋﻠﻰ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪.٦٠٥/١ :‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ٩٣/٢ :‬ ‪ ،٩٦‬ﺑﺤﺬﻑ ﻳﺴﻴﺮ‪.‬‬ ‫‪15‬‬‫ﺃﺩﻟﺔ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻭﺃﺣﻜﺎﻡ ﻣﺎﻧﻌﻴﻬﺎ‬ ‫‪%  ٨‬ء ‪ + AB ./‬ا ة‪:‬‬ ‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪» :‬ﻣﻦ ﻛﺜﺮ ﻣﺎﻟﻪ ﻭﻟﻢ ﻳﺰﻛﻪ ﺟﺎﺀﻩ ﻳﻮﻡ‬ ‫ﻮ ‪‬ﻛﻞ ﺑﻌﺬﺍﺑﻪ ﺣﺘﻰ ﻳﻘﻀﻲ ﺍﷲ ﺑﻴﻦ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ ﻓﻲ ﺻﻮﺭﺓ ﺷﺠﺎﻉ ﺃﻗﺮﻉ ﻟﻪ ﺯﺑﻴﺒﺘﺎﻥ ﻣ ‬ ‫ﺍﻟﺨﻼﺋﻖ«‪ .‬ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻳﻌﻨﻲ ﺛﻌﺒﺎ ﻧﺎ ﺃﻗﺮﻉ ﻓﻴﻜﻮﻥ ﻓﻲ ﻓﻤﻪ ﻣﻦ ﻛﻼ ﺍﻟﺠﺎﻧﺒﻴﻦ ﺭﻏﻮﺓ‬ ‫ﺍﻟﺴﻢ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺰﺑﻴﺒﺘﻴﻦ ﻓﻲ ﺍﻟﺘﺤﺎﻣﻬﻤﺎ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ ﺑﻬﻤﺎ ﺍﻟﻌﻴﻨﻴﻦ)‪.(١‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻗﻮﻟﻪ‪» :‬ﻣﻦ ﻛﺜﺮ ﻣﺎ ﻟﻪ«‪ :‬ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻜﺜﺮﺓ ﻫﺎﻫﻨﺎ ﺑﻠﻮﻏﻪ ‪‬‬ ‫ﺣﺪ‬ ‫ﺗﺠﺐ ﻣﻌﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻤﻦ ﻣﻠﻚ ﺍﻟﻨﺼﺎﺏ ﻓﻘﺪ ﻛﺜﺮ ﻣﺎﻟﻪ‪ ،‬ﺍﻟﻤﺮﺍ ﺩ‬ ‫‬‫ﺍﻟﻨﺼﺎﺏ ﺍﻟﺬﻱ‬ ‫ﺑﺎﻟﻤﺎﻝ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻛﻤﺎ ﺩﻟ‪‬ﺖ ﻋﻠﻴﻪ ﺭﻭﺍﻳﺔ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻗﻮﻟﻪ‪» :‬ﺃﻧﺎ ﻣﺎ ﻟﻚ ﺃﻧﺎ‬ ‫ﻛﻨﺰﻙ«‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻭﻭﻗﻊ ﻓﻲ ﺭﻭﺍﻳﺔ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ‪» :‬ﻣﺎ ﻣﻦ ﺻﺎﺣﺐ ﺫﻫﺐ‬‫‬ ‫ﻳﺆﺩﻱ ﻣﻨﻬﺎ ﺣﻘ‪‬ﻬﺎ ﺇ ‪‬ﻻ ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺻﻔﺤﺖ ﻟﻪ ﺻﻔﺎﺋﺢ ﻣﻦ ﻧﺎﺭ‬ ‫ﻭﻓﻀﺔ ﻻ ‪‬‬ ‫ﻓﺄﺣﻤﻰ ﻋﻠﻴﻬﺎ ﻓﻲ ﻧﺎﺭ ﺟﻬ ‪‬ﻨﻢ ﻓﻴﻜﻮﻯ ﺑﻬﺎ ﺟﺒﻬﺘﻪ ﻭﺟﻨﺒﻪ ﻭﻇﻬﺮﻩ« ﻗﺎﻝ‪ :‬ﻭﻻ ﺗﻨﺎﻓﻲ‬ ‫ﻣﻌﺎ‪ ،‬ﻓﺮﻭﺍﻳﺔ ﺍﺑﻦ ﺩﻳﻨﺎﺭ ﺗﻮﺍﻓﻖ ﺍﻵﻳﺔ ﺍﻟﺘﻲ‬ ‫ﺑﻴﻦ ﺍﻟﺮﻭﺍﻳﺘﻴﻦ ﻻﺣﺘﻤﺎﻝ ﻭﻗﻮﻉ ﺍﻷﻣﺮﻳﻦ ‬ ‫ﺫﻛﺮﻫﺎ ﻭﻫﻲ‪ .﴾ Ö ﴿ :‬ﻭﺭﻭﺍﻳﺔ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﺗﻮﺍﻓﻖ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪_ ﴿ :‬‬ ‫` ‪ ﴾ d c b a‬ﺍﻵﻳﺔ‪] ،‬ﺍﻟﺘﻮﺑﺔ‪ .[١٣٥ :‬ﻭﺃ ‪‬ﻣﺎ ﻋﺬﺍﺏ ﻣﺎﻧﻌﻬﺎ ﻣﻦ ﺍﻟﻤﺎﺷﻴﺔ‬ ‫ﺫﺭ ﺃ ‪‬ﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﻣﺎ ﻣﻦ ﺭﺟﻞ ‬‫ﻓﻘﺪ ﺟﺎﺀ ﻋﻨﺪ ﺍﻟﺸﻴﺨﻴﻦ ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ‪‬‬ ‫ﻳﺆﺩﻱ ﺣﻘ‪‬ﻬﺎ ﺇ ‪‬ﻻ ﺃﺗﻲ ﺑﻬﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻋﻈﻢ‬ ‫‪‬‬‫ﺇﺑﻞ ﺃﻭ ﺑﻘﺮ ﺃﻭ ﻏﻨﻢ ﻻ‬ ‫‬‫ﻳﻜﻮﻥ ﻟﻪ‬ ‫ﻣﺎ ﺗﻜﻮﻥ ﻭﺃﺳﻤﻨﻪ ﺗﻄﺆﻩ ﺑﺄﺧﻔﺎﻓﻬﺎ ﻭﺗﻨﻄﺤﻪ ﺑﻘﺮﻭﻧﻬﺎ ﻛ ‪‬ﻠﻤﺎ ﺟﺎﺯﺕ ﺃﺧﺮﺍﻫﺎ ﺭ ‪‬ﺩﺕ‬ ‫ﻋﻠﻴﻪ ﺃﻭﻻﻫﺎ ﺣ ‪‬ﺘﻰ ﻳﻘﻀﻲ ﺑﻴﻦ ﺍﻟﻨﺎﺱ«‪.‬‬ ‫ﻗﻮ ﻟﻪ‪» :‬ﻭﻟﻢ ﻳﺰﻛ‪ ‬ﻪ«‪ :‬ﺃﻱ‪ :‬ﻟﻢ ﻳﺨﺮﺝ ﺯﻛﺎﺗﻪ‪.‬‬ ‫ﻭﻗﻮﻟﻪ‪» :‬ﺟﺎﺀﻩ«‪ :‬ﺃﻱ ﻳﺠﻴﺌﻪ ﻣﺎ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻲ ﺻﻮﺭﺓ ﺷﺠﺎﻉ ﺃﻗﺮﻉ‪ ،‬ﻭﻓﻲ‬ ‫ﺭﻭﺍﻳﺔ ﺍﻟﺒﺨﺎﺭﻱ‪» :‬ﻣﺜﻞ ﻟﻪ ﻣﺎﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺷﺠﺎ ﻋﺎ ﺃﻗﺮﻉ«‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﺃ ‪‬ﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‬ ‫)‪ (١‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ،٨٧‬ﻭﻣﻮﺳﻮﻋﺔ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪.٤٥/١ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪16‬‬ ‫ﻖ ﺍﷲ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺑﺪﻉ ﻓﻲ ﺧﻠﻖ ﺍﷲ‬‫ﻳﺼ ‪‬ﻴﺮ ﻣﺎﻟﻪ ﺷﺠﺎ ﻋﺎ ﺃﻗﺮﻉ ‪‬‬ ‫ﻳﻌﺬﺑﻪ ﺟﺰﺍﺀ ﻟﻤﻨﻌﻪ ﺣ ‪‬‬ ‫‬ ‫ﻓﺈﻧ‪‬ﻪ ‪ 8‬ﻳﺨﻠﻖ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﻏﻴﺮ ﺷﻲﺀ‪ ،‬ﻭﻳﺨﻠﻖ ﺑﻌﻀﻬﺎ ﻣﻦ ﺑﻌﺾ ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ‬ ‫ﺃﺟﻨﺎﺳﻬﺎ‪ ،‬ﻭﻗﺪ ﺧﻠﻖ ﺗﻌﺎﻟﻰ ﺁﺩﻡ ‪ ‰‬ﻣﻦ ﻃﻴﻦ ﻻﺯﺏ ﻭﺧﻠﻖ ﺍﻟﺠﺎﻥ ﻣﻦ ﻣﺎﺭﺝ ﻣﻦ‬ ‫ﺑﺄﺷﺪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻧﻌﻠﻢ ﺃ ‪‬ﻥ ﺍﷲ ﻋﻠﻰ ﻛ ‪‬ﻞ ﺷﻲﺀ‬ ‫‪‬‬‫ﻧﺎﺭ ﻓﻠﻴﺲ ﺧﻠﻖ ﺍﻟﺤ ‪‬ﻴﺔ ﻣﻦ ﺍﻟﺬﻫﺐ‬ ‫‪‬‬ ‫ﻭﺍﻟﺸﺠﺎﻉ‪ :‬ﺑﻀ ‪‬ﻢ ﺍﻟﺸﻴﻦ ﻭﻳﻜﺴﺮ‪ ،‬ﻫﻮ ﺍﻟﺜﻌﺒﺎﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﺤ ‪‬ﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻭﻳﻘﻊ‬ ‫ﻗﺪﻳﺮ‪.‬‬ ‫ﻋﻠﻰ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪ ،‬ﻭﺍﻟﺠﻤﻊ ﺛﻌﺎﺑﻴﻦ‪ ،‬ﻭﻓﻲ ﺍﻟﻤﺨﺘﺎﺭ‪ :‬ﺍﻟﺜﻌﺒﺎﻥ ﺿﺮﺏ ﻣﻦ‬ ‫ﺍﻟﺤﻴﺎﺕ ﻃﻮﺍﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺸﺠﺎﻉ ﺍﻟﺤ ‪‬ﻴﺔ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﺫﻧﺒﻪ‬ ‫ﻭﻳﻮﺍﺛﺐ ﺍﻟﻔﺎﺭﺱ‪ ،‬ﻭﺍﻷﻗﺮﻉ‪ :‬ﺍﻟﺬﻱ ﻳﻘﺮﻉ ﺭﺃﺳﻪ ﺃﻱ ﻳﺘﻤﻌﻂ ﻟﻜﺜﺮﺓ ﺳﻤﻪ‪ ،‬ﻗﻴﻞ‪:‬‬‫‬ ‫ﻭﺳ ‪‬ﻤﻲ ﺃﻗﺮﻉ ﻷ ‪‬ﻥ ﺷﻌﺮ ﺭﺃﺳﻪ ﻳﺘﻤﻌﻂ ﻟﺠﻤﻊ ﺍﻟﺴﻢ ﻓﻴﻪ‪ ،‬ﻭ ﺗﻌ ‪‬ﻘﺐ‪ :‬ﺑﺄ ‪‬ﻥ ﺍﻟﺤ ‪‬ﻴﺔ‬ ‫ﻻ ﺷﻌﺮ ﻓﻲ ﺭﺃﺳﻬﺎ‪ ،‬ﻓﻠﻌﻠﻪ ﻳﺬﻫﺐ ﺟﻠﺪ ﺭﺃﺳﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳ ‪‬ﻤﻲ ﺃﻗﺮﻉ ﻷﻧ‪‬ﻪ ﻳﻘﺮﺉ ﺍﻟﺴﻢ‬ ‫ﻭﻳﺠﻤﻌﻪ ﻓﻲ ﺭﺃﺳﻪ ﺣﺘ‪‬ﻰ ﺗﺘﻤﻌﻂ ﻓﺮﻭﺓ ﺭﺃﺳﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻷﻗﺮﻉ ﻣﻦ ﺍﻟﺤﻴﺎﺕ ﺍﻟﺬﻱ‬ ‫ﺃﺑﻴﺾ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺴﻢ‪ ،‬ﻭﺍﻷﻗﺮﻉ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻱ ﻻ ﺷﻌﺮ ﺑﺮﺃﺳﻪ‪.‬‬ ‫‪‬‬ ‫ﻗﻮﻟﻪ‪» :‬ﺯﺑﻴﺒﺘﺎﻥ«‪ :‬ﺗﺜﻨﻴﺔ ﺯﺑﻴﺒﺔ‪ ،‬ﺑﻔﺘﺢ ﺍﻟﺰﺍﻱ ﻭﻣﻮﺣﺪﺗﻴﻦ‪ ،‬ﻭﻫﻤﺎ ﺍﻟﺰﺑﺪﺗﺎﻥ ﺍﻟﻠﺘﺎﻥ‬ ‫ﻓﻲ ﺍﻟﺸﺪﻗﻴﻦ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺗﻜﻠﻢ ﺣﺘ‪‬ﻰ ﺷﺪﻗﺎﻩ‪ ،‬ﺃﻱ‪ :‬ﺧﺮﺝ ﺍﻟﺰﺑﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻤﺎ‬ ‫ﺍﻟﻨﻜﺘﺘﺎﻥ ﺍﻟﺴﻮﺩﺍﻭﺍﻥ ﻓﻮﻕ ﻋﻴﻨﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﻠﻘﺘﺎﻥ ﻳﻜﺘﻨﻔﺎﻥ ﻓﺎﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻤﺎ ﻓﻲ‬ ‫ﺣﻠﻘﻪ ﺑﻤﻨﺰﻟﺔ ﺯﻟﻤﺘﻲ ﺍﻟﻌﻨﺰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺤﻤﺘﺎﻥ ﻋﻠﻰ ﺭﺃﺳﻪ ﻣﺜﻞ ﺍﻟﻘﺮﻧﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﺎﺑﺎﻥ‬ ‫ﻳﺨﺮﺟﺎﻥ ﻣﻦ ﻓﻴﻪ‪.‬‬ ‫‪‬‬ ‫ﺑﺎﻟﺘﺴﻠﻂ ﻋﻠﻴﻪ ﻭﺍﻟﺘﻤﻜﻦ ﻣﻨﻪ‪،‬‬ ‫ﻣﻔﻮﺽ ﺇﻟﻴﻪ ﻋﺬﺍﺑﻪ‬ ‫ﻗﻮﻟﻪ‪» :‬ﻣﻮﻛﻞ ﺑﻌﺬﺍﺑﻪ«‪ ،‬ﺃﻱ‪ :‬‬ ‫ﻓﻬﻮ ﻓﻲ ﻋﺬﺍﺑﻪ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻮﻛﻴﻞ ﻓﻲ ﺍﻟﻤﺎﻝ‪.‬‬ ‫ﻳﺘﻢ ﺍﻟﻘﻀﺎﺀ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻬﻮ ﻏﺎﻳﺔ‬ ‫ﻳﻘﻀﻲ ﺍﷲ«‪ ،‬ﺃﻱ‪ :‬ﺣﺘ‪‬ﻰ ‪‬‬ ‫‬‫ﻗﻮ ﻟﻪ‪» :‬ﺣ ‪‬ﺘﻰ‬ ‫ﻟﺘﻮﻛﻴﻠﻪ ﺑﻌﺬﺍﺑﻪ‪ ،‬ﺛ ‪‬ﻢ ﻳﺆﺧﺬ ﻟﻠﻨﺎﺭ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﻭﻫﻞ ‪‬‬ ‫ﻳﻌﺬﺏ ﺑﺎﻟﺸﺠﺎﻉ ﺑﻌﺪ ﻓﺮﺍﻏﻪ‬ ‫ﻧﺼﺎ‪،‬‬ ‫ﻣﻦ ﺣﺴﺎﺑﻪ ﺃﻡ ﻗﺒﻠﻪ‪ ،‬ﺛ ‪‬ﻢ ﻳﺤﺎﺳﺐ ﺑﻌﺪ ﺃﻥ ﻳﻘﻀﻲ ﺍﷲ ﺑﻴﻦ ﺧﻠﻘﻪ؟ﻟﻢ ﺃﺟﺪ ﻓﻴﻪ ‪‬‬ ‫ﻣﺤﺘﻤﻞ‪.‬‬ ‫‬‫ﻭﻛﻼ ﺍﻟﻮﺟﻬﻴﻦ‬ ‫‪17‬‬‫ﺃﺩﻟﺔ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻭﺃﺣﻜﺎﻡ ﻣﺎﻧﻌﻴﻬﺎ‬ ‫ﺍﻟﺴﻢ«‪ :‬ﺍﻟﺮﻏﻮﺓ ﺑﻔﺘﺢ ﺍﻟﺮﺍﺀ ﻭﺿ ‪‬ﻤﻬﺎ‪ ،‬ﻭﺣﻜﻲ ﺍﻟﻜﺴﺮ‪ ،‬ﺍﻟﺰ‪‬ﺑﺪ ﻳﻌﻠﻮ‬ ‫»ﺭﻏﻮﺓ ‪‬‬ ‫‬‫ﻗﻮ ﻟﻪ‪:‬‬ ‫»ﻭﺍﻟﺴﻢ«‪ :‬ﺑﺎﻟﻔﺘﺢ ﻓﻲ ﺍﻷﻛﺜﺮ ﻭﺍﻟﻀﻢ ﻟﻐﺔ ﻷﻫﻞ ﺍﻟﻌﺎﻟﻴﺔ‪،‬‬ ‫‪‬‬‫ﺍﻟﺸﻲﺀ ﻋﻨﺪ ﻏﻠﻴﺎﻧﻪ‪،‬‬ ‫ﻭﺍﻟﻜﺴﺮ ﻟﻐﺔ ﻟﺒﻨﻲ ﺗﻤﻴﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﺗﻞ ﻣﻦ ﺍﻟﻤﻄﻌﻮﻣﺎﺕ‪.‬‬ ‫ﻗﻮﻟﻪ‪» :‬ﺑﻤﻨﺰﻟﺔ ﺍﻟﺰﺑﻴﺒﺘﻴﻦ ﻓﻲ ﺍﻟﺘﺤﺎﻣﻬﻤﺎ«‪ :‬ﻳﻌﻨﻲ ﺃ ‪‬ﻥ ﺇﻃﻼﻕ ﺍﻟﺰﺑﻴﺒﺘﻴﻦ ﻋﻠﻰ‬ ‫ﺍﻟﺮﻏﻮﺓ ﻣﺠﺎﺯ ﺍﺳﺘﻌﺎﺭﻱ ﻷﻧﻬﻤﺎ ﻳﻠﻮﺣﺎﻥ ﻟﻠﻨﺎﻇﺮ ﻋﻨﺪ ﺍﻟﺘﺤﺎﻣﻬﻤﺎ ﻛﺄﻧﻬﻤﺎ ﺯﺑﻴﺒﺘﺎﻥ‪،‬‬ ‫ﻗﻮﺓ ﺳﻤﻪ‪.‬‬ ‫ﻭﺫﻟﻚ ﻣﻦ ‪‬‬ ‫ﻗﻮﻟﻪ‪» :‬ﻭﻟﻢ ﻳﺮﺩ ﺑﻬﻤﺎ ﺍﻟﻌﻴﻨﻴﻦ«؛ ﺃﻱ‪ :‬ﻟﻢ ﻳﺮﺩ ﺑﺎﻟﺰﺑﻴﺒﺘﻴﻦ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻌﻴﻨﻴﻦ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺘﺎ ﺗﺸﺒﻬﺎﻧﻬﻤﺎ ﻓﻲ ﺷﻜﻞ ﺧﻠﻘﺘﻬﻤﺎ ﻭﻫﻴﺌﺔ ﺣﺪﺗﻬﻤﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻢ ﻳﺮﺩ‬ ‫ﺍﻟﻨﻜﺘﺘﻴﻦ ﺍﻟﺴﻮﺩﺍﻭﻳﻦ ﻓﻮﻕ ﻋﻴﻨﻴﻪ‪ ،‬ﻷ ‪‬ﻥ ﺳﻴﺎﻕ ﺍﻟﺤﺪﻳﺚ ﻟﺘﻬﻮﻳﻞ ﺍﻷﻣﺮ ﻭﺗﻌﻈﻴﻤﻪ‪،‬‬ ‫ﺍﻷﻭﻝ ﺃﻧﺴﺐ ﺑﺬﻟﻚ‪ ،‬ﻭﺫﻭ ﺍﻟﻨﻜﺘﺘﻴﻦ ﻭﺇﻥ ﻛﺎﻥ ﺳﻴﺊ ﺍﻟﺤﺎﻝ ﻟﻜﻨ‪‬ﻪ ﻳﺨﻔﻰ‬ ‫ﻭﺍﻟﻤﻌﻨﻰ ‪‬‬ ‫ﻓﺎﻷﻭﻝ ﺃﺳﻮﺃ ‬ ‫ﺣﺎﻻ)‪.(١‬‬‫‪‬‬‫ﻭﺃﻳﻀﺎ‬ ‫‬‫ﻭﺻﻔﻪ ﻋﻠﻰ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ‪،‬‬ ‫‪ E ٩‬أ ا ة ‪ )D‬ب‪:‬‬ ‫ﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻣﻦ ﺃﻗﺮ ﺑﺠﻤﻠﺔ ﺍﻹﺳﻼﻡ ﻭﺃﻧﻜﺮ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺛﻢ ﺗﺎﺏ ﻓﺈﻥ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻟﻤﺎ ﻣﻀﻰ؛ ﻷﻧﻪ ﻣﻘﺮ ﺑﺎﻟﺠﻤﻠﺔ‪ ،‬ﻭﻣﻦ ﺿﻴﻊ ﺍﻟﺰﻛﺎﺓ ﺣﺘﻰ ﻫﻠﻚ ﻭﺃﻭﺻﻰ‬ ‫ﺑﻬﺎ ﻛﺎﻧﺖ ﻣﻊ ﺍﻟﻮﺻﺎﻳﺎ ﻓﻲ ﺛﻠﺚ ﻣﺎﻟﻪ ﻭﻫﻮ ﻋﻠﻰ ﻭﻻﻳﺘﻪ‪ ،‬ﻭﻣﻦ ﺟﺤﺪ ﺍﻟﺰﻛﺎﺓ ﺃﻗﻴﻤﺖ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺤﺠﺔ‪ ،‬ﻓﺈﻥ ﺗﺎﺏ ﻗﺒﻞ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻗﺎﺗﻞ ﻗﺘﻞ‪ ،‬ﻭﺇﻥ ﺃﻗﺮ ﺑﻬﺎ ﻭﻛﺮﻩ ﺃﻥ ﻳﻌﻄﻴﻬﺎ‬ ‫ﺍﺣﺘﺞ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻣﺘﻨﻊ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﻗﺘﻞ‪ .‬ﻭﺇﻥ ﺃﻗﺮ ﺑﻬﺎ ﻭﻟﻢ ﻳﻘﺎﺗﻞ ﻭﻣﻨﻌﻬﺎ ﺣﺒﺲ‬ ‫ﺣﺘﻰ ﻳﺆﺩﻳﻬﺎ)‪.(٢‬‬ ‫‬ ‫ﺗﻐﺎﻓﻼ‬ ‫ﻭﻗﻴﻞ ﻣﻦ ﻋﻠﻢ ﻣﻦ ﺷﺮﻳﻜﻪ ﺃﻭ ﻗﺮﻳﺒﻪ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﺃﻧﻪ ﻻ ﻳﺨﺮﺝ ﺯﻛﺎﺗﻪ‬ ‫ﻣﻨﻪ ﻟﻬﺎ ﺇﻧﻪ ﻟﻴﺲ ﻋﻠﻰ ﻣﻦ ﻋﻠﻢ ﻣﻨﻪ ﺫﻟﻚ ﺇﻻ ﺍﻹﻧﻜﺎﺭ ﻭﺍﻟﻨﺼﻴﺤﺔ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ٩٨/٢ :‬ ‪.١٠٠‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،٥٤٥/٣ :‬ﻭﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪.١١٦٣/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪18‬‬ ‫ﻻ ﻳﺪﻳﻦ ﺑﺎﻟﺰﻛﺎﺓ ﻓﺈﻧﻪ ﻳﻀﻴﻖ ﻋﻠﻴﻪ ﺫﻟﻚ ﻭﻳﺸﺪﺩ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﺪﻳﻦ ﺑﺎﻟﺰﻛﺎﺓ ﻭﻳﺠﺤﺪ‬ ‫ﺧﺎﺭﺟﺎ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻃﻠﺐ ﺇﻟﻴﻪ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺍﻟﺰﻛﺎﺓ‬ ‫‬‫ﻓﺮﺿﻬﺎ ﻭﻳﻜﻮﻥ‬ ‫ﻭﺃﺟﺎﺏ ﺇﻟﻰ ﺃﺩﺍﺋﻬﺎ ﻭﻛﺎﻥ ﻳﻤﻄﻠﻬﺎ ﻓﻴﻬﺎ ﺇﻟﻰ ﺃﻥ ﻣﺎﺕ ﻭﻟﻢ ﻳﻮﺹ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺎﺕ‬ ‫ﻣﻄﻠﻖ ﺍﻟﻠﺴﺎﻥ ﻓﺄﻫﻮﻥ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺃﻣﺮﻩ ﺍﻟﻮﻗﻮﻑ ﻋﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻤﻦ ﺃﻗﺮ ﺑﺎﻟﺰﻛﺎﺓ‬ ‫ﻭﻳﺪﻳﻦ ﺑﻬﺎ ﻭﺗﻮﺍﻧﻰ ﻋﻦ ﺇﺧﺮﺍﺟﻬﺎ ﻭﻣﺎﺕ ﻣﻤﺴﻚ ﺍﻟﻠﺴﺎﻥ ﺃﻭ ﻓﺠﺄﺓ‪ ،‬ﺃﺧﺬﺕ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﻣﻀﻰ ﻫﻮ ﻋﻠﻰ ﺣﺎﻟﺘﻪ ﺍﻟﺘﻲ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﻭﻻﻳﺔ ﺃﻭ ﺑﺮﺍﺀﺓ ﺃﻭ ﻭﻗﻮﻑ‪،‬‬ ‫‬ ‫ﻭﻛﻴﻼ ﻓﻲ ﻣﺎﻟﻪ ﻭﺃﻣﺮﻩ ﺃﻥ ﻻ ﻳﺨﺮﺝ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻢ ﺍﻟﻮﻛﻴﻞ ﺃﻥ‬ ‫ﻭﻣﻦ ﻭﻛﻞ‬ ‫ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﻻ ﻳﺨﺮﺝ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ ﺇﻧﻪ ﻻ ﻳﺪﺧﻞ ﻓﻲ ﻭﻛﺎﻟﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﺎﻝ ﺑﻌﺾ‬ ‫ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﻗﺒﺢ ﺍﷲ ‬ ‫ﻣﺎﻻ ﻻ ﺗﺨﺮﺝ ﺯﻛﺎﺗﻪ ﻭﻗﺒﺢ ﺃﻫﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ﺗﺠﺐ‬ ‫ﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻟﻢ ﻳﺆﺩﻫﺎ ﺣﺘﻰ ﺍﻓﺘﻘﺮ ﺇﻥ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻳﺆﺩﻱ ﻣﺎ ﻟﺰﻣﻪ‬ ‫ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻳﻮﺟﺪ ﻓﻲ ﺑﻌﺾ ﺍﻵﺛﺎﺭ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺮﺀ ﻣﺴﺮﻓﺎ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﺘﻠﻒ‬ ‫ﺯﻛﺎﺗﻪ‪ ،‬ﻭﻳﻀﻴﻊ ﺣﻘﻮﻕ ﺍﷲ ﺛﻢ ﺗﺎﺏ ﻣﻦ ﺫﻟﻚ ﺇﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ﺿﻤﺎﻥ ﻣﻦ ﺣﻘﻮﻕ ﺍﷲ‪،‬‬ ‫ﻭﻳﺮﺟﻰ ﻟﻪ ﺍﻟﻌﻔﻮ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﻨﺪﻡ ﺇﺫﺍ ﻋﺠﺰ ﻋﻦ ﺃﺩﺍﺀ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ‬ ‫ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺃﺩﺍﺀ ﺫﻟﻚ ﺃﻋﺠﺒﻨﻲ ﺃﻥ ﻳﺆﺩﻱ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺍﻟﻌﺬﺭ ﻟﻠﻌﺎﺟﺰ‬ ‫‬‫ﻛﺎﻥ‬ ‫ﻻ ﻟﻠﻘﺎﺩﺭ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٥٤٤/٣ :‬ ‪.٥٤٥‬‬ ‫‪19‬‬ ‫‪$D‬اب ا ة و‪GHI/‬‬ ‫‪ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ .[٢٧١ :‬ﻭﻣﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧ‪‬ﻪ ﻗﺎﻝ ﻋﻨﺪﻣﺎ ﺫﻛﺮ ﺍﻟﻤﺘﻘﺮﺑﻴﻦ ﺇﻟﻰ‬ ‫ﺍﷲ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﻟﺤﺔ‪» :‬ﻭﺭﺟﻞ ﺗﺼﺪ ﻕ ﺑﺼﺪﻗﺔ ﻓﺄﺧﻔﺎﻫﺎ ﺣﺘﻰ ﻻ ﺗﻌﻠﻢ ﺷﻤﺎﻟﻪ‬ ‫ﻣﺎ ﺃﻋﻄﺖ ﻳﻤﻴﻨﻪ«)‪ ،(١‬ﻭﺭﻭﻱ ﻋﻨﻪ ﮊ ﺃﻧ‪‬ﻪ )ﻧﻬﻰ ﻋﻦ ﻗﺴﻢ ﺍﻟﺼﺪﻗﺔ ﺑﺤﻀﺮﺓ‬ ‫ﺍﻟﻔﻘﺮﺍﺀ()‪ ،(٢‬ﻭﺍﺣﺘﺞ ﻣﻦ ﻗﺎﻝ ﺑﺈﺑﺪﺍﺋﻬﺎ ﻭﺍﻹﻋﻼﻥ ﺑﻬﺎ ﺃﻓﻀﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﺳﺎﺋﺮ‬ ‫ﺍﻟﻄﺎﻋﺎﺕ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻧﻬﻰ ﻋﻦ ﺍﻟﺠﺬﺍﺫ ﻓﻲ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻧﻬﻰ ﻋﻦ ﺍﻟﺤﺼﺎﺩ ﻓﻲ‬ ‫ﺍﻟﻠﻴﻞ ﻭﻫﻮ ﺍﻟﺼﺮﺍﻡ؛ ﻷﻥ ﺍﻟﻔﻘﺮﺍﺀ ﻛﺎﻧﻮﺍ ﻳﺤﻀﺮﻭﻥ ﺍﻟﺜﻤﺎﺭ ﻟﻴﺄﺧﺬﻭﺍ ﺍﻟﺼﺪﻗﺔ ﻋﻨﺪ‬ ‫ﺍﻟﺠﺬﺍﺫ‪ ،‬ﻓﻨﻬﻰ ! ﻋﻦ ﺍﻟﺠﺬﺍﺫ ﻓﻲ ﺍﻟﻠﻴﻞ ﻟﺌﻼ ﻳﺨﻔﻰ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﺭﺑﻤﺎ ﻛﺎﻥ ﻓﻲ‬ ‫ﺫﻟﻚ ﻓﺮﺍﺭ ﻣﻦ ﺍﻟﺼﺪﻗﺔ؛ ﻭﺭﻭﻱ ﻋﻨﻪ ﮊ ﺃﻧ‪‬ﻪ ﻗﺎﻝ ﻟﺒﻌﺾ ﺃﺻﺤﺎﺑﻪ‪» :‬ﻟﻴﺲ ﻟﻚ ﻣﻦ‬ ‫ﺩﻧﻴﺎﻙ ﺇﻻ ﺛﻼﺙ؛ ﻣﺎ ﺃﻛﻠﺖ ﻓﺄﻓﻨﻴﺖ ﺃﻭ ﻟﺒﺴﺖ ﻓﺄﺑﻠﻴﺖ ﺃﻭ ﻋﻤﻠﺖ ﻓﺄﺑﺪﻳﺖ«)‪،(٣‬‬ ‫ﻓﺮﻏﺐ ﺍﻟﻨﺒﻲ ﮊ ﻓﻲ ﺇﺑﺪﺍﺀ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ ﺇﺫ ﻟﻢ ﻳﻘﻞ‪ :‬ﻓﺄﺧﻔﻴﺖ‪ ،‬ﻭﻟﻌﻤﺮﻱ ﺇﻥ‬ ‫ﺍﻟﻌﻤﻞ ﺇﺫﺍ ﻗﺮﻧﻪ ﻋﺎﻣﻠﻪ ﺑﺎﻟﻨﻴﺔ ﻭﺍﻻﺣﺘﺮﺍﺯ ﻣﻦ ﺳﻮﺀ ﻇﻨﻬﻢ ﺑﻪ ﻭﻟﺌﻼ ﻳﺴﺘﺄﺛﻢ ﺍﻟﻨﺎﺱ ﻓﻲ‬ ‫ﻧﻔﺴﻪ ﻟﺌﻼ ﺗﺆﺛﺮ ﻋﻼﻣﺘﻪ ﻓﻲ ﺍﻹﻧﺴﺎﻥ ﺑﻤﺎ ﻳﺒﺪﻭ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻤﺴﻠﻤﻮﻥ ﺷﻬﻮﺩ ﺍﷲ ﻋﻠﻰ‬ ‫ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺃﺷﻴﻖ ﺇﻟﻰ ﻧﻔﺴﻲ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﻗﺼﺪﻩ ﻓﻲ ﻓﻌﻠﻪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ)‪.(٤‬‬ ‫= ﻻﺑﻦ ﺟﻌﻔﺮ‪ ٣/٣ :‬ ‪ .٥‬ﺃﺑﻮ ﺟﺎﺑﺮ ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻷﺯﻛﻮﻱ‪ .‬ﻃﺒﻌﺔ ﻭﺯﺍﺭﺓ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﻮﻣﻲ‬ ‫ﻭﺍﻟﺜﻘﺎﻓﺔ‪ .‬ﻋﻤﺎﻥ‪١٩٨٨ .‬ﻡ‪.‬‬ ‫ﻇﻞ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ‪» :‬ﺳﺒﻌﺔ ﻳﻈﻠﻬﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻳﻮﻡ ﻻ ‬ ‫ﺇﻻ ﻇ ﻠﻪ‪ «...‬ﺍﻟﺤﺪﻳﺚ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ‪.‬‬ ‫)‪ (٤‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ‪ ٦٠٦/١ :‬ ‪ .٦٠٧‬ﻟﻠﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﺮﻛﺔ ﺍﻟﺒﻬﻠﻮﻱ‬ ‫ﺍﻟﻌﻤﺎﻧﻲ‪ .‬ﺣﻘﻘﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ‪ :‬ﻋﻴﺴﻰ ﻳﺤﻴﻰ ﺍﻟﺒﺎﺭﻭﻧﻲ‪١٤٢٨ .‬ﻫ ‪٢٠٠٧ .‬ﻡ‪.‬‬ ‫‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪22‬‬ ‫‬ ‫ﻛﺎﻣﻼ ﻓﻲ ﺟﺎﻣﻌﻪ ﺑﻌﻨﻮﺍﻥ ﻓﻀﺎﺋﻞ‬‫‬ ‫ﻓﺼﻼ‬ ‫ﺃﻣﺎ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ﻓﻘﺪ ﻋﻘﺪ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺟﺎﺀ ﻓﻴﻪ‪ :‬ﻭﻗﺪ ﺫﻛﺮ ﺍﷲ ﻓﻀﺎﺋﻞ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪- , ﴿ :‬‬ ‫‪< ;: 9 8 7 6 ❁ 4 3 2 1 0 / .‬‬ ‫= > ﴾ ]ﻟﻘﻤﺎﻥ‪ ،[٥ ،٤ :‬ﻭﻗﺎﻝ‪p o n m l k j i h ﴿ :‬‬ ‫‪] ﴾ x w v ut s r q‬ﺍﻟﺒﻴﻨﺔ‪ ،[٥ :‬ﻭﻗﺎﻝ‪7 ﴿ :‬‬ ‫‪DCBA@?>=<;:98‬‬ ‫‪P❁NMLKJI❁GFE‬‬ ‫‪] ﴾ S R Q‬ﺍﻷﻧﻔﺎﻝ‪ ٢ :‬ ‪.[٤‬‬ ‫ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﺬﻱ ﻳﺒﺨﻞ‪¶ µ ´ ³ ² ± ° ﴿ :‬‬ ‫¸ ‪] ﴾ Á À ¿ ¾ ½ ¼ »º ¹‬ﻣﺤﻤﺪ‪ ،[٣٨ :‬ﺑﺎﻟﺨﻴﺮ‬ ‫ﻭﺍﻟﺠﻨ‪‬ﺔ ﻋﻦ ﻧﻔﺴﻪ‪ .‬ﻭﻗﺎﻝ‪ª © ¨ § ¦ ¥ ¤ £ ¢ ¡ ﴿ :‬‬ ‫«¬®¯‪»º¹❁¶µ´³²±°‬‬ ‫¼ ½ ¾ ¿‪] ﴾ Ä Ã Â Á À‬ﺍﻟﻤﻨﺎﻓﻘﻮﻥ‪ ،[١١ ،١٠ :‬ﻓﻮﻋﺪ ﻣﻦ ﻳﻨﻔﻖ‪،‬‬ ‫ﻭﺃﻭﻋﺪ ﻣﻦ ﻳﺒﺨﻞ‪.‬‬ ‫ﻭﻗﺎﻝ‪Ç Æ ÅÄ Ã Â Á À ¿ ¾ ½ ¼ » ﴿ :‬‬ ‫‪Ô Ó Ò Ñ Ð ÏÎ Í Ì Ë Ê É È‬‬ ‫‪] ﴾ ...Õ‬ﺍﻟﺒﻘﺮﺓ‪ .[٢٦٤ :‬ﻭﻗﺎﻝ‪% $ # " ! ﴿ :‬‬ ‫&'()*‪0/.-,+‬‬ ‫‪] ﴾ 2 1‬ﺍﻟﺒﻘﺮﺓ‪ .[٢٦٥ :‬ﻭﻗﺎﻝ‪é è ç æ å ä ã ﴿ :‬‬ ‫‪] ﴾ î í ì ë ê‬ﺍﻟﺤﺪﻳﺪ‪ .[١١ :‬ﻭﻗﺎﻝ‪v u ¯ s r q p ﴿ :‬‬ ‫‪] ﴾ yx w‬ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٥ :‬ﻭﻗﺎﻝ‪½ ¼ » º ¹ ¸ ¶ µ ´ ﴿ :‬‬ ‫¾ ¿ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٤٥ :‬ﻓﺠﻌﻞ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺍﻟﻨﻔﻘﺔ ﺇﻟﻰ ﺍ ﻟﻤﻤﺎﺕ ﺗﻬﻠﻜﺔ‪ ،‬ﺛ ‪‬ﻢ‬ ‫ﻗﺎﻝ‪ ~ } | {z ﴿ :‬ﮯ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٥ :‬ﻣﻦ ﺃﺣﺴﻦ ﻓﻲ ﺃﻣﺮ ﺍﻟﻨﻔﻘﺔ‪...‬‬ ‫‪23‬‬‫ﺛﻮﺍﺏ ﺍﻟﺰﻛﺎﺓ ﻭﻓﻀﺎﺋﻠﻬﺎ‬ ‫ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪V U T S R Q P O N M ﴿ :‬‬ ‫‪] ﴾ b a ` _ ^] \ [ Z Y X W‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٦١ :‬ﻭﻗﺎﻝ‪h ﴿ :‬‬ ‫‪y x w vu t s r q p o n m l k j i‬‬ ‫‪] ﴾ z‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٦٢ :‬ﻭﻟﻮ ﺯﺩﻧﺎ ﻋ ﻠﻰ ﻫﺬﺍ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻜ ﺜﺮ ﻭﻃﺎﻝ‪.‬‬ ‫ﺻﺪ ﻗ ﺔ«)‪.(١‬‬‫‬ ‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨ‪‬ﺒ ﻲ ﮊ ﺃﻧ‪ ‬ﻪ ﻗﺎﻝ‪ :‬‬ ‫»ﻣﺎ ﻧ ﻘ ‬ ‫ﺺ ﻣﺎﻝ ﻣﻦ ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ º ¹ ¸ ¶ µ ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٦٤ :‬ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ‬ ‫ﻣﻦ‬ ‫ﺑﻬﺎ ﻛﺎﻥ ﺃﺫﻯ ﻟﺼﺎﺣﺒﻬﺎ‪ .‬ﻭﻗﺎﻝ‪] ﴾ m l k j i ﴿ :‬ﺍﻟﻤﺎﺋﺪﺓ‪ .[٢٧ :‬ﻭﻗﺎﻝ‪:‬‬ ‫﴿ ‪] ﴾ × Ö Õ Ô Ó‬ﺍﻟﻘﺼﺺ‪ .[٧٧ :‬ﻭﻗﺎﻝ‪﴾ _ ^ ] \ ﴿ :‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٠٥ :‬ﻭﻗﺎﻝ‪> = < ; : 9 8 7 6 5 4 ﴿ :‬‬ ‫? ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٠٢ :‬ﻭﻗﺎﻝ‪} | { z y x w ﴿ :‬‬ ‫~ ﮯ¡ ‪] ﴾ ¨ § ¦ ¥ ¤ £ ¢‬ﺍﻟﺘﻐﺎﺑﻦ‪.[١٦ :‬‬ ‫ﻓﺄﺑﻰ ﺍﷲ ﺃﻥ ﻳﻘﺒﻞ ﺍﻹﻳﻤﺎﻥ ﺇ ‪‬ﻻ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻭﻻ ﺍﻟﻌﻤﻞ ﺇ ‪‬ﻻ ﺑﺎﻹﻳﻤﺎﻥ‪ ،‬ﻭﻗﺪ ﺑ ‪‬ﻴﻦ ﺍﷲ‬ ‫ﺃﺣﻜﺎﻣﻪ ﻭﺷﺮﺍﺋﻌﻪ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺬﻱ ﴿ ‪j i h g f e d c‬‬ ‫‪] ﴾ p o n m lk‬ﻓﺼﻠﺖ‪.[٤٢ :‬‬ ‫ﻭﻗﺎﻝ‪q po n m l k j i h g f ﴿ :‬‬ ‫‪] ﴾ ...|{ z y x w v u t s r‬ﺍﻟﺒﻘﺮﺓ‪،[٢٦٧ :‬‬ ‫ﻳﻌﻨﻲ‪ :‬ﺍﻟﺮﺑﺎ‪ ،‬ﻭﻗﺎﻝ‪ ﴿ :‬ﮯ ¡ ‪ª ©¨ § ¦ ¥ ¤ £ ¢‬‬ ‫«¬ ® ¯ ‪] ﴾ ± °‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٤١ :‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻟﻨﺒ ‪‬ﻴﻪ‪/ . ﴿ :‬‬ ‫‪] ﴾ 7 6 5 4 3 2 1 0‬ﺍﻹﺳﺮﺍﺀ‪ ،[٢٩ :‬ﻳﻘﻮﻝ‪ :‬ﻻ ﺗﻌﻂ ﻣﺎﻟﻚ‬ ‫ﻛﻠ‪‬ﻪ ﻭﻟﻜﻦ ﺃﺑﻖﻣﻨﻪ ﻋﻠﻰ ﻧﻔﺴﻚ)‪.(٢‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﺑﻲ ﻛﺒﺸﺔ ﺍﻷﻧﻤﺎﺭﻱ ﺑﻠﻔﻆ‪» :‬ﻣﺎ ﻧﻘﺺ ﻣﺎﻝ ﻋﺒﺪ ﻣﻦ ﺻﺪﻗﺔ«‪ ،‬ﻭﺃﺣﻤﺪ ﻣﺜﻠﻪ‪،‬‬ ‫ﻭﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﺼﻐﻴﺮ ﻭﺍﻷﻭﺳﻂ ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺑﻠﻔﻈﻪ‪.‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٩٧/٢ :‬ ‪.١٢٠١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪24‬‬ ‫‪ M‬ا‪-‬ر‪:‬‬ ‫‪ ١١‬ا‪ NO 60P‬ٴ‬ ‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﺍ ‪‬ﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺑﺸﻖ‬ ‫ﺗﻤﺮﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﺪﻗﺔ ﺗﻄﻔﺊ ﺍﻟﻨﺎﺭ«)‪.(١‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻗﻮ ﻟﻪ‪» :‬ﺍﺗﻘﻮﺍ ﺍﻟ ‪‬ﻨﺎﺭ‪ «...‬ﺇﻟﺦ؛ ﺃﻱ‪ :‬ﺍﺟﻌﻠﻮﺍ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻬﺎ ﻭﻗﺎﻳﺔ‬ ‫‪‬‬ ‫ﻳﺴﺪ‬‫ﺍﻟﺒﺮ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻻﺗﻘﺎﺀ ﺍﻟﻤﺬﻛﻮﺭ ﺑﺸ ‪‬ﻖ ﺗﻤﺮﺓ ﻓﺈﻧ‪‬ﻪ ﻗﺪ‬‫ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﻭﺃﻋﻤﺎﻝ ‬ ‫ﻭﺍﻟﺸ ‪‬ﻖ‪ :‬ﺑﻜﺴﺮ ﺍﻟﺸﻴﻦ ﺍﻟﻤﻌﺠﻤﺔ‬‫‪‬‬‫ﺍﻟﻤﺘﺼﺪ ﻕ ﺫﻟﻚ‪.‬‬ ‫‬‫ﺍﻟﺮﻣﻖ‪ ،‬ﺳﻴﻤﺎ ﻟﻠﻄﻔﻞ ﻓﻼ ﻳﺤ ﺘ ﻘ ﺮ‬ ‫ﺍﻟﺤﺚ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ ﻛﺜﻴﺮﻫﺎ ﻭﻗﻠﻴﻠﻬﺎ‪ ،‬ﻭﻧﻈﻴﺮﻩ‬‫‪‬‬‫ﺟﺎﻧﺐ ﺍﻟﺸﻲﺀ ﺃﻭ ﻧﺼﻔﻪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ \ [ Z Y X W ﴿ :‬ﺍﻟﺰﻟﺰﻟﺔ‪ ،[٧ :‬ﻓﺈ ‪‬ﻥ ﻓﻲ ﺷﻖ‬ ‫ﺍﻟﺬﺭ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺑﻠﻐﻨﻲ ﺃ ‪‬ﻥ ﻣﺴﻜﻴ ﻨﺎ ﺍﺳﺘﻄﻌﻢ ﻋﺎﺋﺸﺔ ﺃﻡ‬ ‫ﺍﻟﺘﻤﺮﺓ ﻣﺜﺎﻗﻴﻞ ﻣﻦ ‪‬‬ ‫ﻋﻨﺐ ﻓﻘﺎﻟﺖ ﻹﻧﺴﺎﻥ‪ :‬ﺧﺬ ﺣﺒﺔ ﻓﺄﻋﻄﻪ ﺇﻳﺎﻫﺎ‪ ،‬ﻓﺠﻌﻞ ﻳﻨﻈﺮ‬ ‫ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﺑﻴﻦ ﻳﺪﻳﻬﺎ ‬ ‫ﺇﻟﻴﻬﺎ ﻭﻳﺘﻌﺠ‪ ‬ﺐ ﻓﻘﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﺃ ﺗ ﻌ ﺠ ﺐ‪ ،‬ﻛﻢ ﺗﺮﻯ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺒ‪‬ﺔ ﻣﻦ ﻣﺜﻘﺎﻝ ﺫﺭﺓ!؟‬ ‫ﻗﻮ ﻟﻪ‪» :‬ﻓﺈﻥ ﺍﻟﺼﺪﻗﺔ ﺗﻄﻔﺊ ﺍﻟ ‪‬ﻨﺎﺭ«؛ ﺃﻱ ﺗﺨﻤﺪﻫﺎ ﻭﺗﻐ ‪‬ﻴﺮ ﻟﻬﺒﻬﺎ‪ ،‬ﻭﻣﻨﻪ ﺃﻃﻔﺄﺕ‬ ‫ﺍﻟﻔﺘﻨﺔ‪ :‬ﺃﺳﻜﻨﺘﻬﺎ ﻋﻦ ﺍﻻﺳﺘﻌﺎﺭ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻛﻨﺎﻳﺔ ﻋﻦ ﺳﻼﻣﺔ ﺍﻟﻤﺘﺼﺪﻕ‬ ‫ﻣﻦ ﺍﻟﻨ‪‬ﺎﺭ‪ ،‬ﻭﺑﻤﻌﻨﺎﻩ ﻣﺎ ﻭﺭﺩ ﺃ ‪‬ﻥ ﺍﻟﺼﺪﻗﺔ ﺗﻄﻔﺊ ﺍﻟﺨﻄﻴﺌﺔ ﻛﻤﺎ ﻳﻄﻔﺊ ﺍﻟﻤﺎﺀ ﺍﻟﻨ‪‬ﺎﺭ‪ ،‬ﻭﺃ ‪‬ﻥ‬ ‫ﺍﻟﺮﺏ ﻭﺗﺪﻓﻊ ﻣ ‪‬ﻴﺘﺔ ﺍﻟﺴﻮﺀ«)‪.(٢‬‬ ‫‪‬‬‫»ﺍﻟﺼﺪﻗﺔ ﺗﻄﻔﺊ ﻏﻀﺐ‬ ‫‪ ١٢‬ا‪P .> 60P‬رع ا‪$T‬ء وأن ا‪ RG >N-‬اﻷ‪:60; <3‬‬ ‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻗﺎﻝ ﺑﻠﻐﻨﻲ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ...‬ﻭﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﻋﻨﻪ ‪ ‰‬ﻗﺎﻝ‪» :‬ﺗﺼﺪﻗﻮﺍ ﻓﺈﻥ ﺍﻟﺼﺪﻗﺔ ﺗﻘﻲ ﻣﺼﺎﺭﻉ ﺍﻟﺴﻮﺀ‪ ،‬ﻭﺗﺪﻓﻊ ﻣﻴﺘﺔ ﺍﻟﺴﻮﺀ«‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺑﻠﻐﻨﻲ ﻋﻦ ﺃﺑﻲ ﻣﺴﻌﻮﺩ ﺍﻷﻧﺼﺎﺭﻱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻧﻔﻘﺔ‬ ‫ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺃﻫﻠﻪ ﺻﺪﻗﺔ«)‪.(٣‬‬ ‫)‪ (١‬ﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ ،٦٢٧/١ :‬ﻭﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ،٨٧‬ﺭﻗﻢ ‪.٣٤٤‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ١٠١/٢ :‬ ‪.١٠٢‬‬ ‫)‪ (٣‬ﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ ،٤٥/١ :‬ﻭﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ،٨٨‬ﺭﻗﻢ ‪.٣٤٦‬‬ ‫‪25‬‬‫ﺛﻮﺍﺏ ﺍﻟﺰﻛﺎﺓ ﻭﻓﻀﺎﺋﻠﻬﺎ‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻗﻮﻟﻪ‪» :‬ﺗﻘﻲ«‪ :‬ﺃﻱ‪ :‬ﺗﺤﻔﻆ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻳﻘﺎﻝ‪:‬‬ ‫ﻣﺼﺮﻉ‪،‬‬ ‫‬‫ﺼﺎﺭﻉ«‪ :‬ﺟﻤﻊ‬ ‫ﻭ»ﺍﻟﻤ ‬ ‫‬‫ﻭﻗﺎﻩ ﺍﷲ ﺍﻟﺴﻮﺀ‪ ،‬ﻳﻘﻴﻪ ﻭﻗﺎﻳﺔ ﺑﺎﻟﻜﺴﺮ‪ ،‬ﺇﺫﺍ ﺣﻔﻈﻪ ﻣﻨﻪ‪،‬‬ ‫‬ ‫ﻭ»ﺍﻟﻤﻴ ﺘﺔ«‪ :‬ﺑﻜﺴﺮ ﺍﻟﻤﻴﻢ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺘﻲ ﻳﻤﻮﺕ‬‫ﻭﻫﻮ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻳﻘﻊ ﻓﻴﻪ ﺍﻟﺴﻮﺀ‪.‬‬ ‫ﻭ»ﺍﻟﺴﻮﺀ«‪ :‬ﺑﻔﺘﺢ ﺍﻟﺴﻴﻦ ﻛﻞ‪ ‬ﻣﺎ ﻳﻐﻢ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻷﻣﻮﺭ ﻭﻳﻌﺒﺮ ﺑﻪ‬‫‪‬‬‫ﻋﻠﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﻋﻦ ﻛ ‪‬ﻞ ﻣﺎ ﻳﻘﺒﺢ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﻮﺑﻞ ﺑﺎﻟﺤﺴﻨﻰ‪ ،‬ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪w v u ﴿ :‬‬ ‫‪] ﴾ z y x‬ﺍﻟﺮﻭﻡ‪ ،[١٠ :‬ﻛﻤﺎ ﻗﺎﻝ‪] ﴾ $ # " ﴿ :‬ﻳﻮﻧﺲ‪،[٢٦ :‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﻤﻴﺘﺔ ﺍﻟﺴﻮﺀ ﺳﻮﺀ ﺍﻟﺨﺎﺗﻤﺔ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺃﺭﺍﺩ ﻣﺎ ﻻ ﺗﺤﻤﺪ ﻋﺎﻗﺒﺘﻪ ﻣﻦ ﺍﻟﺤﺎﻻﺕ‬ ‫ﺍﻟﺮﺩﻳﺌﺔ ﻛﺎﻟﺤﺮﻕ ﻭﺍﻟﻐﺮﻕ‪.‬‬ ‫ﻗﻮ ﻟﻪ‪» :‬ﻧﻔﻘﺔ ﺍﻟﺮﺟﻞ«‪ :‬ﺍﻟﻨﻔﻘﺔ ﻭﺯﻥ ﺭﻗﺒﺔ‪ ،‬ﺍﺳﻢ ﻣﻦ ﺃﻧﻔﻖ ﺍﻟﺪﺭﺍﻫﻢ ﺇﺫﺍ ‬ ‫ﺃﻧﻔﺬﻫﺎ‪،‬‬ ‫ﺤﺐ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ‬ ‫ﻭﺍﻟﻤﺮﺍ ﺩ ﺑﻬﺎ ﻫﻨﺎ ﻣﺎ ﻳﻨﻔﺬﻩ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺧﺎﺻﺘﻪ ﻣﻦ ﻻﺯﻡ ﻭﻣﺴ ﺘ ‪‬‬ ‫ﻛﻞ ﻣﻦ ﻳﻌﻮﻟﻬﻢ ﻭﻳﺘﺄﻫﻞ ﺑﻬﻢ ﻣﻦ ﺯﻭﺟﺔ ﻭﺧﺎﺩﻡ ﻭﻭﻟﺪ‪ ،‬ﻭﻣﻌﻨﻰ ﻛﻮﻧﻬﺎ‬ ‫ﺑﺄﻫﻠﻪ ‬ ‫ﺻﺪﻗﺔ‪ ،‬ﺃﻱ‪ :‬ﻳﺆﺟﺮ ﻋﻠﻴﻬﺎ ﻛﻤﺎ ﻳﺆﺟﺮ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﺑﺸﺮﻁ ﺍﻻﺣﺘﺴﺎﺏ‪ ،‬ﻭﻫﻮ ﺃﻥ‬ ‫ﻳﺮﻳﺪ ﺑﻬﺎ ﻭﺟﻪ ﺍﷲ ﻭﻳﻄﻠﺐ ﺑﻬﺎ ﺍﻟﺜﻮﺍﺏ ﻣﻦ ﻋﻨﺪﻩ)‪.(١‬‬ ‫‪ 60; /‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﻭﻻ ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﻋﻠﻰ ﺍﻟﻤﺨﺎﻃﺐ ﺑﻬﺎ ﻣﻦ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‬ ‫ﻗﻮﻣﺎ ﻣﻦ ﺃﻫﻞ‬ ‫ﻟﻘﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ﻟﻤﻌﺎﺫ ﻟﻤﺎ ﺑﻌﺜﻪ ﺇﻟﻰ ﺍﻟﻴﻤﻦ ﻓﻘﺎﻝ ﻟﻪ‪» :‬ﺇﻧﻚ ﺗﺄﺗﻲ ‬ ‫ﻓﺎﺩ ﻋﻬﻢ ﺇﻟﻰ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﻣﺤﻤﺪ ﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﺈﻥ ﻫﻢ‬ ‫ﺍﻟﻜﺘﺎﺏ‪ ،‬‬ ‫ﺃﺟﺎﺑﻮﻙ ﻓﺄﻋﻠﻤﻬﻢ ﺃﻥ ﺍﷲ ﺍﻓﺘﺮﺽ ﻋﻠﻴﻬﻢ ﺯﻛﺎﺓ ﻓﻲ ﺃﻣﻮﺍﻟﻬﻢ ﺗﺆﺧﺬ ﻣﻦ ﺃﻏﻨﻴﺎﺋﻬﻢ‬ ‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺃﺣﻤﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ‪ ٦٠١/١ :‬ ‪.٦٠٢‬‬ ‫‪29‬‬‫ﺍﻷﺻﻨﺎﻑ ﺍﻟﺬﻳﻦ ﺗﺠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻓﺒﻴﻦ ﺍﻟﻨﺒﻲ ﮊ ﺑﻬﺎ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﺇﻧ‪‬ﻤﺎ ﺧﻮﻃﺐ ﺑﻬﺎ ﻣﻦ ﺍﺳﺘﺤﻖ‬ ‫‬ ‫)‪(١‬‬ ‫ﻭﺗﺮﺩ ﻓﻲ ﻓﻘﺮﺍﺋﻬﻢ«‬ ‫ﺍﺳﻢ ﺍﻹﻳﻤﺎﻥ)‪.(٢‬‬ ‫‪$> E ١٧‬م _^]اج ا ة‪:‬‬ ‫ﺇﺧﺮﺍﺟﻬﺎ ﻋﻠﻴﻪ ﻛﻮﺻﻲ ﺃﻭ‬ ‫‬‫ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺃﻭ ﻣﻦ ﻭﺟﺐ‬ ‫‬‫ﻭﺍﻟﺬﻱ ﻳﺨﺮﺝ ﺍﻟﺰﻛﺎ ﺓ‬ ‫ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﺍﻟﺰﻛﺎﺓ ﺣﻖ ﻭﺍﺟﺐ ﻓﻲ ﺍﻟﻤﺎﻝ‬ ‫ﺇﻣﺎﻡ ﻭﻏﻴﺮﻫﻤﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ‪‬‬ ‫ﻳﻘﻮﻡ ﺑﺈﺧﺮﺍﺟﻬﺎ ﺭﺏ ﺍﻟﻤﺎﻝ ﺃﻭ ﻏﻴﺮﻩ ﺑﺄﻣﺮﻩ ﻭﻳﺨﺮﺟﻬﺎ ﺍﻹﻣﺎﻡ ﻣﻦ ﻣﺎﻝ ﻣﻦ ﻭﺟﺒﺖ‬ ‫ﻓﻴﻪ‪ ،‬ﺭﺿﻲ ﺭﺏ ﺍﻟﻤﺎﻝ ﺃﻭ ﻛﺮﻩ‪ ،‬ﺣﻀﺮ ﺃﻭ ﻏﺎﺏ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺑﻐﻴﺮ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻠﻢ‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺃﺧﺬ ﺑﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﺍﺳﺘﻘﺎﻡ ﻋﻠﻴﻪ ﺃﻣﺮﻫﻢ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻭﺍﺟﺒﺔ‬ ‫ﺃﻋﻠﻢ ﺃﻥ ‬ ‫ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﺼﺒﻲ ﻭﺍﻟﻤﺠﻨﻮﻥ‪ .‬ﻭﻳﺮﻭﻯ ﺃﻥ ﻋﺎﺋﺸﺔ ‪ #‬ﻛﺎﻧﺖ ﺗﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻣﻦ ﺃﻣﻮﺍﻝ ﺑﻨﻲ ﺃﺧﻴﻬﺎ ﺑﺤﻖ ﻭﻻﻳﺘﻬﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻳﺮﻭﻯ ﺃﻥ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻛﺎﻥ‬ ‫ﻳﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺃﻣﻮﺍﻝ ﺑﻨﻲ ﺃﺑﻲ ﺭﺍﻓﻊ ﻣﻮﻟﻰ ﺍﻟﻨﺒﻲ ﮊ ﻭﻫﻢ ﺃﻳﺘﺎﻡ)‪.(٣‬‬ ‫‪ A  <3 ١٨‬ا ة ‪ RG‬اﻷ=ء؟‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻫﻞ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ ﺯﻛﺎﺓ ﻓﻲ ﺃﻣﻮﺍﻟﻬﻢ ﺃﻡ‬ ‫ﺳﺎﻗﻄﺔ ﻋﻨﻬﻢ ﺑﺨﺼﻮﺻﻴﺔ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻻ ﻋﻠﻢ ﻟﻲ ﺑﻬﺬﺍ‪ ،‬ﻭﻋﻤﻮﻡ ﺍﻟﺨﻄﺎﺏ ﺑﻔﺮﺽ ﺍﻟﺰﻛﺎﺓ ﻳﻘﻀﻲ ﺑﺪﺧﻮﻟﻬﻢ‬ ‫ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﻤﺨﺎﻃﺒﻴﻦ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﺣﻜﺎﻳﺔ ﻋﻦ ﻧﺒﻴﻪ ﻋﻴﺴﻰ ‪[ Z Y ﴿ : ‰‬‬ ‫\]^_`❁‪hgfedcb‬‬ ‫‪] .﴾ l k j i‬ﻣﺮﻳﻢ‪ .[٣١ ،٣٠ :‬ﻳﺪﻝ ﺑﻈﺎﻫﺮﻩ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺻﻴﺔ ﺑﺎﻟﺼﻼﺓ‬ ‫ﻭﺍﻟﺰﻛﺎﺓ ﺍﻧﻤﺎ ﻫﻲ ﻟﻌﻴﺴﻰ ‪ ‰‬ﻓﻬﻮ ﻭﺃﺗﺒﺎﻋﻪ ﻓﻲ ﺫﻟﻚ ﺳﻮﺍﺀ ﻭﻛﺬﻟﻚ ﺍﻟﺨﻄﺎﺏ‬ ‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ‪.٦٢٤/١ :‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٥٤١/٣ :‬ ‪.٥٤٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪30‬‬ ‫ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﺯﻣﺎﻥ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ »ﻭﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ n m l k﴿ :‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ .[٤٣ :‬ﺷﺎﻣﻞ ﻟﻸﻣﺔ ﻣﻊ ﻧﺒﻴﻬﺎ ﻭﻟﻢ ﻳﻘﻢ ﺩﻟﻴﻞ ﻳﺨﺼﺺ ﻫﺬﺍ ﺍﻟﺨﻄﺎﺏ ﻭﻻ ﻭﺭﺩ‬ ‫ﻓﻴﻤﺎ ﻋﻠﻤﻨﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ« ﺣﺎﻝ ﻳﻘﻀﻲ ﺑﺎﻟﺘﺨﺼﻴﺺ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ١٠/٢ :‬ ‪ .١١‬ﺗﻨﺴﻴﻖ ﻭﻣﺮﺍﺟﻌﺔ ﺩ‪ .‬ﻋﺒﺪ ﺍﻟﺴﺘﺎﺭ ﺃﺑﻲ ﻏﺪﺓ‪ .‬ﺇﺷﺮﺍﻑ‪ :‬ﻋﺒﺪ ﺍﷲ‬ ‫ﺍﻟﺴﺎﻟﻤﻲ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪١٤١٩ .‬ﻫ ‪١٩٩٩ .‬ﻡ‪.‬‬ ‫‪31‬‬ ‫ا‪Pa‬رف ا` ‪ G‬ة‬ ‫‪P ١٩‬رف ا ة‪:‬‬ ‫ﻧﺺ ﺍﷲ ﻋﻠﻴﻬﺎ ﻭﺳﻤﺎﻫﺎ‪ ،‬ﻓﻘﺎﻝ‪r q ﴿ :‬‬ ‫ﺗﻌﻄﻰ ﺍﻟﺰﻛﺎﺓ ﻟﺜﻤﺎﻧﻴﺔ ﺃﺻﻨﺎﻑ ‪‬‬ ‫‪|{zyxwvuts‬‬ ‫} ~ ﮯ ¡‪] ﴾ © ¨ § ¦¥ ¤ £ ¢‬ﺍﻟﺘﻮﺑﺔ‪.[٦٠ :‬‬ ‫‪ <3 ٢٠‬ﻻ ‬ ‫_‪ E 0‬إ‪O‬ء اﻷ;‪-‬ف ا‪ab‬؟‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﺗﻌﻄﻰ ﻟﺜﻤﺎﻧﻴﺔ ﺃﺻﻨﺎﻑ‪ ،‬ﺃﻱ‪ :‬ﻟﻔﺮﺩ‬ ‫ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺻﻨﻒ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺗﻠﻚ ﺍﻷﺻﻨﺎﻑ‪ ،‬ﻭﻻ ﻳﺠﺐ ﺗﻔﺮﻳﻘﻬﺎ ﻋﻠﻰ‬ ‫ﺳﻴﻤﺎ ﺇﻥ ﻟﻢ ﻳﻮﺟﺪ ﺑﻌﻀﻬﺎ‪ ،‬ﺧﻼﻓﺎ ﻟﻤﻦ ﺃﻭﺟﺐ ﺫﻟﻚ)‪.(١‬‬ ‫ﺍﻷﺻﻨﺎﻑ ﺍﻟﺜﻤﺎﻧﻴﺔ‪ ،‬ﻭﻻ ‬ ‫‪ ٢١‬ا‪ >N‬وا‪:ETa‬‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻫﻞ ﺍﻟﻔﻘﻴﺮ ﻳﺨﺘﻠﻒ ﻋﻦ ﺍﻟﻤﺴﻜﻴﻦ ﺃﻡ ﺃﻥ ﻛﻠﻴﻬﻤﺎ ﺑﻤﻌﻨﻰ ﻭﺍﺣﺪ‪ ،‬ﻗﺎﻝ‬ ‫ﺍﻟﺸﻴﺦ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﺃﻣﺎ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻤﺴﺎﻛﻴﻦ ﻓﻘﻴﻞ‪ :‬ﺳﻮﺍﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻔﻘﻴﺮ‬ ‫ﺣﺎﻻ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻜﺴﻪ«‪.‬‬ ‫ﺃﺣﺴﻦ ‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺸﺮﺡ‪) :‬ﺃﻣﺎ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻤﺴﺎﻛﻴﻦ ﻓﻘﻴﻞ‪ :‬ﺳﻮﺍﺀ(‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﻮﺍﺀ ﻛﺬﻟﻚ‪،‬‬ ‫ﻟﻜﻦ ﺍﻟﻔﻘﻴﺮ ﻣﻦ ﻻ ﻳﺴﺄﻝ‪ ،‬ﻭﺍﻟﻤﺴﻜﻴﻦ ﻣﻦ ﻳﺨﻀﻊ ﺑﺎﻟﺴﺆﺍﻝ‪ ،‬ﻭﻳﺪﻝ ﻟﻠﻘﻮﻟﻴﻦ ﺃﻧﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٢١٨/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪32‬‬ ‫ﻧﺴﺐ ﻟﻠﻔﻘﻴﺮ ﻣﺎﻝ ﻭﻧﺴﺐ ﻟﻠﻤﺴﻜﻴﻦ‪ ،‬ﺃﻣﺎ ﺍﻟﻤﺴﻜﻴﻦ ﻓﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪d c ﴿ :‬‬ ‫‪] ﴾ f e‬ﺍﻟﻜﻬﻒ‪ [٧٩ :‬ﻭﺃﻣﺎ ﺍﻟﻔﻘﻴﺮ ﻓﻜﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫ﻭﻓﻖ ﺍﻟﻌﻴﺎﻝ ﻓﻠﻢ ﻳﺘﺮﻙ ﻟﻪ ﺳﺒﺪﺍ‬‫ﺃﻣﺎ ﺍﻟﻔﻘﻴﺮ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺣﻠﻮﺑﺘﻪ‬ ‫ﺃﻳﻀﺎ ﻟﻠﻤﺴﻜﻴﻦ ﻓﻲ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫ﺃﻱ‪ :‬ﻟﻢ ﻳﺘﺮﻙ ﻟﻪ ﻗﻠﻴﻞ‪ ،‬ﻭﺃﺛﺒﺖ ﺍﻟﻤﺎﻝ ‬ ‫ﻛﺜﻴﺮﺍ ﻋﺴﻜﺮﻩ‬ ‫ﺗﻐﻴﺚ ﻣﺴﻜﻴ ﻨﺎ ‬‫ﻫﻞ ﻟﻚ ﻓﻲ ﺃﺟﺮ ﻋﻈﻴﻢ ﺗﺆﺟﺮﻩ‬ ‫ﻋﺸﺮ ﺷﻴﺎﻩ ﺳﻤﻌﻪ ﻭﺑﺼﺮﻩ‬ ‫ﻓﺄﺛﺒﺖ ﻟﻪ ﻋﺸﺮ ﺷﻴﺎﻩ ﻫﻲ ﻛﺴﻤﻌﻪ ﻭﺑﺼﺮﻩ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﺴﻤﻊ ﺻﻮﺕ ﺳﻮﺍﻫﺎ ﻟﻪ‪،‬‬ ‫ﻭﻻ ﻳﺒﺼﺮ ﺳﻮﺍﻫﺎ ﻟﻪ‪ ،‬ﺃﻭ ﻫﻲ ﻛﺴﻤﻌﻪ ﻭﺑﺼﺮﻩ ﻻﺣﺘﻴﺎﺟﻪ ﺇﻟﻴﻬﺎ ‪‬‬ ‫ﺟﺪﺍ ﻭﺣﺒﻪ ﻟﻬﺎ‪.‬‬ ‫ﻭﻧﻔﻲ ﺍﻟﻤﺎﻝ ﻋﻦ ﺍﻟﻤﺴﻜﻴﻦ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ¯ ® ¬ « ﴿ :‬ﺍﻟﺒﻠﺪ‪،[١٦ :‬‬ ‫ﺃﻱ‪ :‬ﻣﻠﺘﺼﻘﺎ ﺑﺎﻟﺘﺮﺍﺏ ﻻ ﻳﻄﺒﻖ ﻏﻴﺮ ﺫﻟﻚ ﻟﺸﺪﺓ ﺣﺎﻟﻪ‪ ،‬ﺃﻭ ﻻ ﻳﻤﻠﻚ ﻏﻴﺮ ﺍﻟﺘﺮﺍﺏ‪،‬‬ ‫ﻭﻛﺬﺍ ﻳﻨﻔﻰ ﺍﻟﻤﺎﻝ ﻋﻦ ﺍﻟﻔﻘﻴﺮ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﻛﻼﻣﻬﻢ ﻓﻈﻬﺮ ﺃﻥ ‪‬‬ ‫ﻛﻼ ﻣﻦ ﺍﻟﻔﻘﻴﺮ‬ ‫ﻭﺍﻟﻤﺴﻜﻴﻦ ﻳﻜﻮﻥ ﻟﻪ ﻣﺎﻝ ﻭﻳﻜﻮﻥ ﺑﻼ ﻣﺎﻝ‪ ،‬ﻓﻬﻤﺎ ﺳﻮﺍﺀ ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﺎﻝ ﻭﻋﺪﻣﻪ‪ ،‬ﻭﻟﻮ‬ ‫ﺍﺧﺘﻠﻔﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻤﻔﻬﻮﻡ ﻓﻤﻔﻬﻮﻡ ﺍﻟﻔﻘﻴﺮ ﺍﻟﺤﺎﺟﺔ ﺃﻭ ﺍﻧﻜﺴﺎﺭ ﺍﻟﻔﻘﺎﺭ‪ ،‬ﻭﻣﻔﻬﻮﻡ‬ ‫ﺍﻟﻤﺴﻜﻴﻦ ﺍﻟﺴﻜﻮﻥ ﺃﻭ ﺍﻟﺨﻀﻮﻉ ﻓﻠﻢ ﻳﺼﺢ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺘﻠﻚ ﺍﻷﺩﻟﺔ ﻟﻠﻘﻮﻟﻴﻦ ﺍﻵﺗﻴﻴﻦ‬ ‫ﻓﻲ ﻛﻼﻡ ﺍﻟﻤﺼﻨﻒ )ﻭﻗﻴﻞ‪ :‬ﺍﻟﻔﻘﻴﺮ ﺃﺣﺴﻦ ‬ ‫ﺣﺎﻻ( ﻷﻥ ﻟﻪ ﺑﻠﻐﺔ ﻭﺍﻟﻤﺴﻜﻴﻦ ﻻ ﺑﻠﻐﺔ ﻟﻪ‪،‬‬ ‫ﻭﻫﻮ ﺳﺎﻛﻦ ﻛﺎﻟﻤﻴﺖ‪) ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻜﺴﻪ(‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﻤﺴﻜﻴﻦ ﺃﺣﺴﻦ؛ ﻷﻥ ﻟﻪ ﺑﻠﻐﺔ‬ ‫ﻭﺍﻟﻔﻘﻴﺮ ﻣﻦ ﻻ ﺑﻠﻐﺔ ﻟﻪ‪ ،‬ﻭﻛﺄﻥ ﻓﻘﺎﺭ ﻇﻬﺮﻩ ﻣﻜﺴﻮﺭﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻔﻘﻴﺮ‪ :‬ﺍﻟﺰﻣﻦ ﺍﻟﻤﺤﺘﺎﺝ‪،‬‬ ‫ﻭﺍﻟﻤﺴﻜﻴﻦ‪ :‬ﺍﻟﺼﺤﻴﺢ ﺍﻟﻤﺤﺘﺎﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻔﻘﻴﺮ‪ :‬ﺍﻟﻤﻬﺎﺟﺮ‪ ،‬ﻭﺍﻟﻤﺴﻜﻴﻦ‪ :‬ﻏﻴﺮ ﺍﻟﻤﻬﺎﺟﺮ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻔﻘﻴﺮ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺍﻟﻤﺴﻜﻴﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻔﻘﻴﺮ‪ :‬ﻣﻦ ﻻ ﺷﻲﺀ‬ ‫ﻟﻪ‪ ،‬ﻭﺍﻟﻤﺴﻜﻴﻦ‪ :‬ﻟﻪ ﺷﻲﺀ ﺳﻜﻦ ﺇﻟﻴﻪ ﻭﻻ ﻳﻜﻔﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﻌﻜﺲ ﻓﻲ ﺍﻟﻘﻮﻟﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻟﻤﺴﻜﻴﻦ ﻻ ﻳﻌﻄﻰ ﻟﻪ ﻭﻻ ﻳﺴﺄﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻔﻘﻴﺮ ﻻ ﻳﺴﺄﻝ ﻓﺈﻥ ﺃﻋﻄﻲ ﺃﺧﺬ ﻣﺎ ﻳﻜﻔﻴﻪ‪،‬‬ ‫ﻭﺍﻟﻤﺴﻜﻴﻦ ﻳﺴﺄﻝ ﺇﻥ ﺍﺣﺘﺎﺝ‪ ،‬ﻭﺇﺫﺍ ﺍﻛﺘﻔﻰ ﺃﻣﺴﻚ ﻋﻦ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻔﻘﻴﺮ ﻣﻦ‬ ‫ﻻ ﻣﺎﻝ ﻟﻪ ﻭﻻ ﺣﺮﻓﺔ ﻭﻛﺬﺍ ﺍﻟﻤﺴﻜﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺴﻜﻴﻦ ﺍﻟﺨﺎﺷﻊ ﺍﻟﻤﺘﻤﺴﻜﻦ‪.‬‬ ‫‪33‬‬‫ﺍﻟﻤﺼﺎﺭﻑ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺰﻛﺎﺓ‬ ‫ﺗﻴﺴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺴﺎﻛﻴﻦ ﻧﺎﺱ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻳﺘﺤﻤﻞ ﻭﻳﻘﺒﻞ ﻣﺎ ‪‬‬ ‫ﻭﻧﻘﻞ ﺍﻟﻴﻮﻡ ﺳﻬﻤﻬﻢ ﺇﻟﻰ ﻓﻘﺮﺍﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺴﻜﻴﻦ‪ :‬ﺍﻟﻨﺎﺷﺊ ﻋﻠﻰ ﺍﻟﻔﻘﺮ‪،‬‬ ‫ﻭﺍﻟﻔﻘﻴﺮ‪ :‬ﻣﻦ ﺯﺍﻝ ﻣﺎﻟﻪ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ »ﺗﻴﺴﻴﺮ ﺍﻟﺘﻔﺴﻴﺮ« ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻵﻳﺔ‪ :‬ﺃﻣﺎ ﺍﻟﻔﻘﻴﺮ ﻓﻤﻦ‬ ‫ﻟﻴﺲ ﻟﻪ ﺷﻲﺀ ﻳﺼﺮﻓﻪ ﻓﻴﻤﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻛﺄﻧﻪ ﻛﺴﺮﺕ ﻓﻘﺎﺭ ﻇﻬﺮﻩ ﻓﻲ ﺍﻟﺸﺪﺓ‬ ‫ﻣﺎﻻ ﻛﻤﺎ ﻻ ﻳﻜﺴﺒﻪ ﻣﻦ ﻛﺴﺮﺕ ﻓﻘﺎﺭﻩ‪ ،‬ﻭﺍﻟﻤﺴﻜﻴﻦ ﻣﻦ ﻟﻪ‬ ‫ﻭﺍﻟﻜﺮﺏ ﻭﻟﻢ ﻳﻜﺴﺐ ‬ ‫ﻣﺎﻝ ﺃﻭ ﻛﺴﺐ ﻻ ﻳﻜﻔﻴﻪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻛﺄﻧﻪ ﺳﺎﻛﻦ ﻻ ﻳﺘﺤﺮﻙ ﻟﻠﻌﺠﺰ‪ ،‬ﺃﻭ ﺍﻟﺴﻜﻮﻥ‬ ‫ﻣﻌﻨﻮﻱ‪ ،‬ﻭﻳﺪﻝ ﻟﺬﻟﻚ ﻗﻮﻟﻪ‪] ﴾ d c﴿ :‬ﺍﻟﻜﻬﻒ‪ [٧٩ :‬ﺇﻟﺦ‪ ،‬ﺳﻤﺎﻫﻢ ﻣﺴﺎﻛﻴﻦ ﻣﻊ‬ ‫ﺃﻥ ﻟﻬﻢ ﺳﻔﻴﻨﺔ ﻭﺃﻧﻪ ﮊ ﻳﺴﺄﻝ ﺍﻟﻤﺴﻜﻨﺔ ﻓﻲ ﻗﻮﻟﻪ‪» :‬ﺍﻟﻠﻬﻢ ﺃﺣﻴﻨﻲ ﻣﺴﻜﻴ ﻨﺎ ﻭﺃﻣﺘﻨﻰ‬ ‫ﻣﺴﻜﻴ ﻨﺎ ﻭﺍﺣﺸﺮﻧﻲ ﻓﻲ ﺯﻣﺮﺓ ﺍﻟﻤﺴﺎﻛﻴﻦ«)‪ ،(٢‬ﺃﻱ‪ :‬ﻣﻦ ﻗ ‪‬ﻞ ﻣﺎﻟﻪ ﻭﺗﻮﺍﺿﻊ ﷲ ‪، 8‬‬ ‫ﻭﺃﻧﻪ ﻳﺘﻌﻮﺫ ﻣﻦ ﺍﻟﻔﻘﺮ ﻓﻲ ﻗﻮﻟﻪ‪» :‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﻔﻘﺮ«)‪ .(٣‬ﻭﻗﻮﻟﻪ‪» :‬ﻛﺎﺩ‬ ‫ﻛﻔﺮﺍ«)‪ ،(٤‬ﻓﻜﻴﻒ ﻳﺘﻌﻮﺫ ﻣﻦ ﺍﻟﻔﻘﺮ ﻭﻳﺴﺄﻝ ﻣﺎ ﺩﻭﻧﻪ‪ ،‬ﻓﻬﻮ ﺃﺷﺪ ﺣﺎﻻ ﻣﻦ‬ ‫ﺍﻟﻔﻘﺮ ﻳﻜﻮﻥ ‬ ‫ﺗﺮﺣﻤﺎ‪ ...‬ﻭﺍﻟﻔﻘﻴﺮ ﻣﻦ ﻟﻪ ﻣﺎﻝ‪ :‬ﺇﻟﺦ‪ ،‬ﻟﻘﻮﻟﻪ‬ ‫‬‫ﺍﻟﻤﺴﻜﻴﻦ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻗﻴﻞ ﻟﻬﻢ‪ :‬ﻣﺴﺎﻛﻴﻦ‬ ‫ﺗﻌﺎﻟﻰ‪] ﴾ ¯ ® ¬ « ﴿ :‬ﺍﻟﺒﻠﺪ‪ ،[١٦ :‬ﺃﻱ‪ :‬ﻛﻤﻠﺘﺼﻖ ﺑﺎﻟﺘﺮﺍﺏ ﻣﻦ ﺷﺪﺓ ﺍﻟﺤﺎﺟﺔ‪،‬‬ ‫ﻗﻴﻞ‪ :‬ﺃﻭ ﺳﺘﺮ ﺟﺴﺪﻩ ﻓﻲ ﺍﻟﺘﺮﺍﺏ ﻟﻌﺪﻡ ﻣﺎ ﻳﻠﺒﺴﻪ‪ ،‬ﻭﺃﺟﻴﺐ ﻟﻬﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺴﻔﻴﻨﺔ‬ ‫ﻷﺟﺮﺓ ﻻ ﺑﺎﻟﻤﻠﻚ‪ ،‬ﻭﻣﻦ ﻓﻲ ﻳﺪﻩ ﺷﻲﺀ ﻧﺴﺐ ﺇﻟﻴﻪ ﻭﻟﻮ ﻟﻢ ﻳﻤﻠﻜﻪ‪،‬‬‫ﺑﺎﻟﻌﺎﺭﻳﺔ ﺃﻭ ﺑﺎ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢١٨/٣ :‬ ‪ ،٢٢٠‬ﻭﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٥١٦/٣ :‬ ‪ ،٥١٧‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٦٣/١٩ :‬ ‪،٦٦‬‬ ‫ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ‪ ،٥/٣ :‬ﻭﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪.١١٢٨/٢ :‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻭﺍﻟﺤﺎﻛﻢ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﺘﺮﻣﺬﻱ‪.‬‬ ‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺗﺮ‪ ،‬ﺑﺎﺏ ﻓﻲ ﺍﻻﺳﺘﻌﺎﺫﺓ‪ ،‬ﺑﺮﻗﻢ ‪ ،١٥٤٤‬ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺳﺘﻌﺎﺫﺓ‪،‬‬ ‫ﺑﺎﺏ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻣﻦ ﺍﻟﺬﻟﺔ‪ ،‬ﺑﺮﻗﻢ ‪ ،٥٤٧٥‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﺍﻟﻜﺒﺮﻯ‪ ،٤٥١/٤ :‬ﺑﺮﻗﻢ ‪ ٧٤٣٨‬ﻭﻣﺎ ﺑﻌﺪﻩ‪،‬‬ ‫ﻭﺍﻟﺤﺎﻛﻢ‪ ،٥٣١/١ :‬ﻭﺃﺣﻤﺪ‪ ،٤١٨/١٣ :‬ﺑﺮﻗﻢ ‪ ،٨٠٥٣‬ﻭﺍﻟﺒﻴﻬﻘﻲ‪ ،١٢/٧ :‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ‬ ‫ﺻﺤﻴﺢ ﺃﺑﻲ ﺩﺍﻭﺩ‪ ،٢٦٩/٥ :‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺑﺮﻗﻢ ‪.٣٠٩٩‬‬ ‫)‪ (٤‬ﺃﻭﺭﺩﻩ ﺍﻟﺬﻫﺒﻲ ﻓﻲ ﺗﻠﺨﻴﺺ ﺍﻟﻌﻠﻞ ﺍﻟﻤﺘﻨﺎﻫﻴﺔ‪ .‬ﺭﻗﻢ‪ .٢٩١ :‬ﻭﻓﻴﻪ ﻳﺰﻳﺪ ﺍﻟﺮﻗﺎﺷﻲ ﻭﻫﻮ ﺗﺎﻟﻒ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪34‬‬ ‫ﻭﻛﻮﻧﻬﺎ ﻣﻠﻜ ﺎ ﻟﻬﻢ ﻳﻮﺟﺐ ﺃﻧﻬﻢ ﺃﻏﻨﻴﺎﺀ‪ ،‬ﻭﻣﻦ ﻟﻪ ﺍﻟﻨﺼﺎﺏ ﻏﻨﻲ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺃﻣﺮﺕ‬ ‫ﺃﻥ ﺁﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺃﻏﻨﻴﺎﺋﻬﻢ«)‪ ،(١‬ﻭﻗﺪ ﻳﻘﺎﻝ ﺑﻜﺜﺮﺗﻬﻢ‪ ،‬ﺃﻭ ﺑﻘﻠﺔ ﺛﻤﻨﻬﺎ ﻓﻠﻴﺴﻮﺍ‬ ‫ﺑﺄﻏﻨﻴﺎﺀ‪ .‬ﻭﻟﻮ ﻣﻠﻜﻮﻫﺎ‪ ،‬ﻭﺃ‬ ‫ﻳﻀﺎ ﻫﻲ ﺁﻟﺔ ﻭﻻ ﺯﻛﺎﺓ ﻓﻲ ﺍﻵﻟﺔ ﻭﻟﻮ ﻋﻈﻤﺖ ﻗﻴﻤﺘﻬﺎ‬ ‫ﻣﺎ ﻟﻢ ﻳﺠﻌﻠﻬﺎ ﻟﻠﺒﻴﻊ‪ ،‬ﻛﻤﺎ ﻻ ﺯﻛﺎﺓ ﻓﻲ ﺩﻳﺎﺭ ﺗﻜﺮﻯ ﻋﻈﻢ ﻛﺮﺍﺅﻫﺎ‪ ،‬‬ ‫ﻭﺇﻧﻤﺎ ﻳﺰﻛﻰ‬ ‫ﻭﺇﺫﺍ ﺻﺮﻧﺎ ﺇﻟﻰ ﺍﻻﺷﺘﻘﺎﻕ ﻓﺈﻧﻪ ﻳﻘﺎﻝ‪ :‬ﻓﻘﺮﺕ ﻟﻪ‪ ،‬ﺃﻱ‪ :‬ﻓﺮﺿﺖ ﻟﻪ ﻗﻄﻌﺔ ﻣﻦ‬‫ﺍﻟﻜﺮﺍﺀ‪ ،‬‬ ‫ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺃﺟﻴﺐ ﻋﻦ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻣﻦ ﺍﻟﻔﻘﺮ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻓﻘﺮ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﮊ ‪:‬‬ ‫ﺳﻮﺍﺀ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﻴﻞ‪ :‬ﺇﻧﻤﺎ ﺍﻟﺼﺪﻗﺔ ﻟﻤﻦ‬ ‫‬‫»ﺇﻧﻤﺎ ﺍﻟﻐﻨﻰ ﻏﻨﻰ ﺍﻟﻨﻔﺲ«‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻤﺎ‬ ‫‬ ‫ﺍﺗﺼﻒ ﺑﺎﻟﻔﻘﺮ ﻭﺍﻟﻤﺴﻜﻨﺔ ﻓﺈﻥ ﺃﻭﺻﻰ ﻟﺰﻳﺪ ﻭﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻤﺴﺎﻛﻴﻦ‪ ،‬ﻓﻠﺰﻳﺪ ﺍﻟﻨﺼﻒ‬ ‫ﻭﻟﻬﻤﺎ ﺍﻟﻨﺼﻒ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻘﻮﻟﻴﻦ ﺍﻷﻭﻟﻴﻦ ﻓﻠﻪ ﺍﻟﺜﻠﺚ ﻭﻟﻬﻤﺎ ﺍﻟﺜﻠﺜﺎﻥ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻻ ﺗﺤﻞ‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﻓﻘﺪ ﻋﺪﻩ ﮊ ﻏﻨ ‪‬ﻴﺎ‬ ‫‬‫ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻟﻪ ﺧﻤﺴﻮﻥ‬ ‫‬‫ﺍﻟﺰﻛﺎﺓ ﻟﻤﻦ ﻻ ﻳﺤﻞ ﻟﻪ‬ ‫ﺩﺭﻫﻤﺎ ﻛﻤﺎ ﻓﻲ ﺣﺪﻳﺚ ﺃﺑﻰ ﺳﻌﻴﺪ‬ ‫‬‫ﻛﻤﺎ ﻓﻲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺃﻭ ﻣﻦ ﻟﻪ ﺃﺭﺑﻌﻮﻥ‬ ‫ﺃﻧﻪ ﻏﻨﻲ‪ ،‬ﻭﻳﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺑﺄﻥ ﺍﻟﻤﺮﺍﺩ ﺍﻟﺘﻤﺜﻴﻞ ﻟﻤﺎ ﻳﻜﻔﻲ‪ ،‬ﻭﺍﻷﻛﺜﺮﻭﻥ ﻋﻠﻰ ﺃﻥ‬ ‫ﻻ ﻳﻌﻄﺎﻫﺎ ﻣﻦ ﻟﻪ ﻣﺎ ﻳﻜﻔﻴﻪ ﻭﻋﻴﺎﻟﻪ ﺳﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻄﺎﻫﺎ ﻣﻦ ﻟﻪ ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ«‪.‬‬ ‫ﻭﻳﺮﺟﺢ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ﺃﻥ ﺍﻟﻔﻘﺮﺍﺀ ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ‬ ‫ﺍﻟﻤﺴﺎﻛﻴﻦ ﻓﻴﻘﻮﻝ‪ :‬ﻭﻓﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺍﻟﻤﺴﺎﻛﻴﻦ ﻣﻦ ﻏﺪﻯ ﻋﻠﻰ ﺍﻟﻤﺴﻜﻨﺔ‬ ‫ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﻏﻨﻰ ﻓﺎﻓﺘﻘﺮ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﻔﻘﺮﺍﺀ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻏﻨﻰ ﻓﺎﻓﺘﻘﺮ ﺑﻌﺪ ﻏﻨﺎﺋﻪ‪ ،‬ﻭﻛﻞ‬ ‫ﺑﻌﻀﺎ ﺇﻻ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺍﻟﻤﺴﺎﻛﻴﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺇﻥ‬‫ﻫﺬﺍ ﻋﻨﺪﻱ ﻳﺸﺒﻪ ﺑﻌﻀﻪ ‬ ‫ﺳﻬﻤﻬﻢ ﻣﻄﺮﻭﺡ‪ ،‬ﻭﻣﻌﻨﻰ ﻫﺬﺍ ﻏﻴﺮ ﻣﻌﻨﻰ ﻏﻴﺮﻩ‪ .‬ﻭﻛﻞ ﻣﺎ ﺣﻜﻲ ﻣﻦ ﺃﻗﺎﻭﻳﻞ ﻣﻦ‬ ‫ﺣﻜﻰ ﻋﻨﻪ ﻫﻮ ﺩﺍﺧﻞ ﻋﻨﺪﻱ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻷﻧﻪ ﻳﺘﻘﺎﺭﺏ ﺍﻟﻤﻌﻨﻰ ﻓﻴﻪ‬ ‫ﺑﻌﻀﺎ‪ .‬ﻭﺃﺣﺴﺐ ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻪ ﻓﻲ ﺍﻟﺤﺮﻓﺔ‪ :‬ﻣﻦ ﻟﻢ ﻳﻜﻦ ﻟﻪ‬‫ﺑﻌﻀﻪ ‬ ‫ﻣﺎﻝ ﻭﻟﻪ ﺣﺮﻓﺔ ﻓﻲ ﺻﻨﻌﺘﻪ ﻭﻣﻌﺎﻟﺠﺘﻪ‪ ،‬ﻭﻫﻮ ﻳﺠﻬﺪ ﻧﻔﺴﻪ ﻓﻲ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﺤﺮﻓﺔ ﻳﻘﻊ‬ ‫ﻣﻮﻗﻌﺎ ﻛﺄﻧﻪ ﻻ ﻳﻌﻤﻞ ﻭﻻ ﻳﺠﺘﻬﺪ)‪.(٢‬‬ ‫‬‫ﻣﻨﻪ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٦٥/١٩ :‬‬ ‫‪35‬‬‫ﺍﻟﻤﺼﺎﺭﻑ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺰﻛﺎﺓ‬ ‫‪ 0 ٢٢‬ا‪:>N‬‬ ‫ﺃﻣﺎ ﺍﻟﺤﺪ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺑﻪ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻓﻘﺎﻝ ﻋﻨﻪ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﺳﺌﻞ‬ ‫ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ‪ 5‬ﻋﻦ ﺣﺪ ﺍﻟﻔﻘﺮ ﺍﻟﺬﻱ ﻳﺠﻮﺯ ﻋﻨﺪﻩ ﺩﻓﻊ ﺍﻟﺼﺪﻗﺔ ﻭﻛﻔﺎﺭﺓ ﺍﻷﻳﻤﺎﻥ‬ ‫ﻭﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﺟﻤﻊ ﺑﻴﻦ ﺍﻟﺤﺐ ﻭﺍﻟﺘﻤﺮ ﻣﻦ ﻏﻠﺔ ﻣﺎﻟﻪ ﻣﻦ ﺛﻤﺮﺓ ﺇﻟﻰ ﺛﻤﺮﺓ‬ ‫ﻓﻘﻴﺮﺍ‪ ،‬ﻭﻻ ﺃﺭﺍﻩ ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻻ ﻣﻦ‬ ‫ﺃﻭ ﻣﻦ ﺗﺠﺎﺭﺗﻪ ﻭﺭﺃﺱ ﻣﺎﻟﻪ ﻗﺎﺋﻢ ﻓﻼ ﺃﺭﺍﻩ ‬ ‫ﻛﻔﺎﺭﺓ ﺍﻷﻳﻤﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﻳﺨﺮﺝ ﻣﻌﻨﻰ ﻗﻮﻟﻪ ﺃﻧﻪ ﻣﻦ ﺟﻤﻊ ﺑﻴﻦ ﺍﻟﺤﺐ ﻭﺍﻟﺘﻤﺮ ﻓﻲ‬ ‫ﻣﻌﻴﺸﺘﻪ ﻣﻦ ﻏﻠﺘﻪ ﺃﻭ ﺗﺠﺎﺭﺗﻪ ﻣﻦ ﻏﻴﺮ ﺭﺃﺱ ﻣﺎﻟﻪ ﻓﻬﻮ ﻏﻨﻲ ﻓﻲ ﻣﻌﻴﺸﺘﻪ‪ ،‬ﻭﻻ ﻳﺘﻢ‬ ‫ﻋﻨﺪﻱ ﺇﻻ ﺑﺄﺩﻡ ﻛﻤﺜﻠﻪ ﻣﻦ ﺃﻫﻞ ﻣﻮﺿﻌﻪ؛ ﻷﻧﻪ ﻣﻤﺎ ﻳﺠﺐ ﻓﻲ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﺣﺘﻰ ﻳﺠﺪ ﻛﺴﻮﺓ ﻣﺜﻠﻪ ﻭﻣﺎ ﻟﻢ ﻳﻜﻦ ﻛﺬﻟﻚ ﻓﻠﻴﺲ ﺑﻐﻨﻲ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻜﻦ ﻏﻨ ‪‬ﻴﺎ ﻓﻬﻮ‬ ‫ﺑﺪ ﻣﻨﻪ ﺣﺘﻰ ﻳﺴﺘﻐﻨﻲ‪ .‬ﻭﻳﺮﻭﻯ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ‬ ‫ﻓﻘﻴﺮ ﺇﻟﻰ ﻣﺎﻝ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻤﺎ ﻻ ‬ ‫ﻗﺎﻝ‪» :‬ﻻ ﺗﺤﻞ ﺍﻟﺼﺪﻗﺔ ﻟﻐﻨﻲ ﻭﻻ ﻟﺬﻱ ﻣﺮﺓ ﺳﻮﻱ«)‪ ،(١‬ﻭﻫﻮ ﺫﻭ ﺻﻨﻌﺔ ﻗﺎﺩﺭ ﻋﻠﻴﻬﺎ‬ ‫ﻭﺗﻐﻨﻴﻪ ﻛﻤﺎ ﻳﻐﻨﻴﻪ ﻣﺎﻟﻪ ﻓﻴﻤﺎ ﻳﺘﻌﺎﺭﻑ ﻣﻦ ﺃﺣﻮﺍﻟﻪ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﻳﺪﻩ ﻣﺎﻝ ﺇﻻ ﻗﻮﺕ‬ ‫ﻳﻮﻣﻪ ﻭﻳﻨﻈﺮ ﻟﻜﻞ ﺃﺣﺪ ﻣﺎ ﻳﻜﻮﻥ ﻏﻨ ‪‬ﻴﺎ ﺑﻪ ﻭﺛﺒﺖ ﻟﻪ ﺑﻪ ﺍﺳﻢ ﺍﻟﻐﻨﻲ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻣﺜﻠﻪ‬ ‫ﺑﻪ ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﻷﻥ ﺍﻟﻨﺎﺱ ﺗﺨﺘﻠﻒ ﺃﺣﻮﺍﻟﻬﻢ ﻓﻲ ﻗﺪﺭ ﻣﺎ ﻳﻜﻔﻴﻬﻢ ﻷﻥ ﻣﻨﻬﻢ ﻛﺜﻴﺮ ﺍﻟﻌﻴﺎﻝ‪،‬‬ ‫ﻭﻣﻨﻬﻢ ﻗﻠﻴﻞ ﺍﻟﻌﻴﺎﻝ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻜﻔﻴﻪ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﻜﻔﻴﻪ‪.‬‬ ‫ﻭﻳﺮﻭﻯ ﻋﻦ ﻋﺰﺍﻥ ﺑﻦ ﺍﻟﺼﻘﺮ ‪ 5‬ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪ ﺭﺟﻞ ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ ﻭﻻ ﻳﺬﻫﺒﺎ‬ ‫ﻭﻻ ﻳﻨﻔﻘﻬﺎ ﺃﻧﻪ ﻻ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﺧﻤﺴﻮﻥ ﺩﺭﻫﻤﺎ ﺃﻭ ﻗﻴﻤﺘﻬﺎ ﻻ ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻪ ﻣﺆﻧﺘﻪ ﻭﻣﺆﻧﺔ ﻋﻴﺎﻟﻪ ﻣﻦ ﻧﻔﻘﺔ ﻭﻛﺴﻮﺓ ﻟﺴﻨﺔ ﻭﻻ ﻳﻀﺮ ﺫﻟﻚ‬ ‫ﺑﻌﻴﺎﻟﻪ ﻭﻻ ﻳﺘﺤﻤﻞ ﺩﻳ ﻨﺎ ﻓﻲ ﺳﻨﺔ ﻟﻢ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﺛﻤﺮﺓ ﺃﻭ‬ ‫ﺣﺮﺍﺛﺔ ﺃﻭ ﺗﺠﺎﺭﺓ ﺃﻭ ﺻﻨﺎﻋﺔ‪.‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺃﺣﻤﺪ ﻋﻦ ﺃﺑﻲ‬ ‫ﻫﺮﻳﺮﺓ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪36‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺣﺘﻰ ﻳﺒﻘﻲ ﻣﻌﻪ ﺑﻌﺪ ﺫﻟﻚ ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ‪.‬‬ ‫ﻣﺴﺘﻈﻬﺮﺍ ﺑﻬﺎ ﻟﻤﺎ ﻳﺤﺪﺙ‬ ‫‬‫ﺩﺭﻫﻤﺎ ﻭﻻ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻜﻮﻥ‬ ‫‬‫ﻭﻗﻮﻝ‪ :‬ﺧﻤﺴﻮﻥ‬ ‫ﻟﻪ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻣﺎ ﻳﺴﺘﻈﻬﺮ ﺑﻪ ﻟﺴﻨﺔ‪ ،‬ﻟﻘﻮﺗﻪ‬ ‫ﻭﻗﻮﺕ ﻋﻴﺎﻟﻪ‪.‬‬ ‫ﺧﺎﺭﺟﺎ ﻣﻦ ﺣﺪ ﺍﻟﻔﻘﺮﺍﺀ ﺇﻟﻰ ﺣﺪ ﺍﻟﻐﻨﻲ ﺑﻤﺎ ﻻ ﻳﺸﻜﻞ‬ ‫‬‫ﻭﻗﻮﻝ‪ :‬ﺣﺘﻰ ﻳﻜﻮﻥ ﻏﻨ ‪‬ﻴﺎ‬ ‫ﻓﻴﻪ‪ ،‬ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﻗﻮﺗﻪ ﻭﻗﻮﺕ ﻋﻴﺎﻟﻪ ﻭﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﺻﻼﺣﻬﻢ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺃﻗﻞ ﻣﺎ ﻗﺎﻟﻮﺍ ﺑﻪ ﺃﻧﻪ ﻻ ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﻛﻔﺎﻳﺔ ﻗﻮﺕ‬ ‫ﻳﺠﺮﻱ ﻋﻠﻴﻪ ﻣﻦ ﻣﺎﻝ ﺃﻭ ﺣﺮﻛﺔ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ ﻭﻫﻮ ﻣﺴﺘﻐﻦﻋﻨﻬﺎ‬ ‫ﻓﻼ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻟﻘﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﺃﻣﺮﺕ ﺃﻥ ﺁﺧﺬ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺃﻏﻨﻴﺎﺋﻜﻢ‬ ‫ﻭﺃﺿﻌﻬﺎ ﻓﻲ ﻓﻘﺮﺍﺋﻜﻢ«)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﺣﻴﺖ ﻳﻤﻠﻚ ﺃﻟﻒ ﺩﺭﻫﻢ‪.‬‬ ‫ﺩﺭﻫﻤﺎ‪.‬‬ ‫‬‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺣﺘﻰ ﺗﻔﻀﻞ ﻣﻌﻪ ﺧﻤﺴﺔ ﻋﺸﺮ‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳﺄﺧﺬ ﻣﺎ ﻳﻜﻔﻴﻪ ﻟﺴﻨﺔ‪.‬‬ ‫ﺩﺭﻫﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ‬ ‫‬‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻻ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﻳﻤﻠﻚ ﺧﻤﺴﻴﻦ‬ ‫ﻋﻠﻴﻪ ﺩﻳﻦ ﻭﻻ ﻋﻴﺎﻝ ﻟﻪ‪.‬‬ ‫ﺩﺭﻫﻤﺎ ﻣﻦ ﺍﻟﺼﺪﻗﺔ)‪.(٢‬‬ ‫‬‫ﻭﻗﻮﻝ‪ :‬ﺣﺘﻰ ﻳﻔﻀﻞ ﻋﻨﺪﻩ ﻋﻦ ﻛﻔﺎﻳﺘﻪ ﻭﺛﻼﺛﻮﻥ‬ ‫ﻣﺴﺘﻨﺪﺍ ﺇﻟﻰ ﺍﻟﻤﻘﺼﺪ‬ ‫‬‫ﻭﻳﻨﺘﻬﻲ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ ﺇﻟﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺟﺢ ﻋﻨﺪﻩ‬ ‫ﻓﻴﻘﻮﻝ‪ :‬ﻭﺃﻧﺎ ﻳﻌﺠﺒﻨﻲ ﻣﻦ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺃﻥ ﻳﺮﺍﻋﻲ ﺍﻟﻤﺮﺀ ﺣﺎﻝ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻥ‬ ‫ﻻ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻓﻮﻕ ﻛﻔﺎﻳﺘﻪ؛ ﻷﻥ ﺍﻟﻨﺎﺱ ﺗﺨﺘﻠﻒ ﺃﺣﻮﺍﻟﻬﻢ ﻓﻲ ﺍﻟﻤﻜﺎﺳﺐ‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٥١٩/٣ :‬ ‪.٥٢٠‬‬ ‫‪37‬‬‫ﺍﻟﻤﺼﺎﺭﻑ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺰﻛﺎﺓ‬ ‫ﻭﺍﻟﻤﺆﻥ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻜﻔﻴﻪ ﺍﻟﻘﻠﻴﻞ ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﻜﻔﻴﻪ‪ ،‬ﻭﻣﻦ ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ‬ ‫ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﺟﺎﺯ ﻟﻪ ﻣﺎ ﻳﻜﻔﻴﻪ ﻣﻦ ﻗﻠﻴﻞ ﺃﻭ ﻛﺜﻴﺮ‪ ،‬ﻭﻟﻴﺲ ﻟﺬﻟﻚ ﺣﺪ ﻣﺤﺪﻭﺩ ﺇﻻ‬ ‫ﻗﺪﺭ ﻣﺎ ﻳﻜﻔﻴﻪ)‪.(١‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺣﺪ ﺍﻟﻔﻘﻴﺮ ﺍﻟﺬﻱ ﺗﺠﺐ ﻟﻪ ﺍﻟﺰﻛﺎﺓ ﻭﺗﺤﻞ ﻟﻪ‬ ‫ﺍﻟﻠﻘﻄﺔ ﻋﻨﺪ ﻋﺪﻡ ﺃﺻﺤﺎﺑﻬﺎ ﻭﻳﺤﻞ ﻟﻪ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﺣﺪ ﺍﻟﻐﻨﻲ ﺍﻟﺬﻱ ﻻ ﺗﺤﻞ ﻟﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻏﻨﻲ ﺗﺠﺰﺋﻪ ﻏﻠﺔ ﻣﺎﻟﻪ ﺳﻨﺔ ﺑﻼ ﻣﻜﺴﺒﺔ ﻣﺜﻞ ﺑﺪﺍﺭﺓ ﻭﻏﻴﺮﻫﺎ ﺃﻡ‬ ‫ﻣﻜﺴﺒﺔ ﻳﺤﻤﻞ ﻋﻠﻰ ﻣﺎﻟﻪ ﻭﻳﻌﺪ ﻏﻨ ‪‬ﻴﺎ؟‪.‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻜﺴﺐ ﺍﻟﻤﺴﺘﻐﻨﻲ ﺑﻜﺴﺒﻪ ﻛﺎﻟﻐﻨﻲ ﺍﻟﻤﺴﺘﻐﻨﻲ ﺑﻤﺎﻟﻪ‪،‬‬ ‫‬ ‫ﻛﺎﻑ ﻭﻻ‬‫ﻣﺪﺭﺓ ﻭﻻ ﻛﺴﺐ‬‫ﻭﺍﻟﻔﻘﻴﺮ ﺍﻟﺬﻱ ﺗﺤﻞ ﻟﻪ ﺍﻟﺰﻛﺎﺓ ﻫﻮ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﺣﺮﻓﺔ ‬ ‫ﻏﻠﺔ ﻣﺎﻝ ﺗﻜﻔﻴﻪ ﻟﻘﻮﺗﻪ ﻭﻗﻮﺕ ﻣﻦ ﻳﻌﻮﻟﻪ ﺇﻟﻰ ﺳﻨﺔ ﻭﻟﻴﺲ ﻟﻪ ﺩﺭﺍﻫﻢ ﺗﺠﺰﺋﻪ ﻟﺬﻟﻚ‪،‬‬ ‫ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻔﻘﻴﺮ ﺍﻟﺬﻱ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻠﻘﻄﺔ ﻭﺍﻷﻣﻮﺍﻝ ﺍﻟﻤﺠﻬﻮﻟﺔ ﻭﻣﺎ‬ ‫ﻋﺪﺍ ﺫﻟﻚ ﻓﻐﻨﻲ ﻻ ﺗﺤﻞ ﻟﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻻ ﺃﻣﻮﺍﻝ ﺍﻟﻔﻘﺮﺍﺀ)‪.(٢‬‬ ‫‪ ٢٣‬ا‪$G‬ن ‪:G‬‬ ‫ﺍﻟﻌﺎﻣﻠﻮﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺬﻳﻦ ﻳﺠﺒﻮﻥ ﺍﻟﺼﺪﻗﺎﺕ)‪.(٣‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﺎﻣﻠﻮﻥ ﻋﻠﻴﻬﺎ ﻭﻫﻢ ﺍﻟﺬﻱ ﻳﺠﺒﻮﻥ‬ ‫ﺍﻟﺼﺪﻗﺎﺕ ﺑﺎﻷﻣﺎﻧﺔ ﻭﺍﻟﻌﻔﺎﻑ‪ .‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﺮﻓﻮﻉ‪» :‬ﺍﻟﻌﺎﻣﻞ ﻓﻲ ﺍﻟﺼﺪﻗﺔ‬ ‫ﺑﺎﻟﺤﻖ ﻟﻮﺟﻪ ﺍﷲ ﻛﺎﻟﻐﺎﺯﻱ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﺣﺘﻰ ﻳﺮﺟﻊ ﺇﻟﻰ ﺃﻫﻠﻪ«)‪.(٤‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٥٢٠/٣ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ،١٣/٢ :‬ﻭ ‪.٣٢‬‬ ‫)‪ (٣‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ‪ ،٥/٣ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪.١١٢٨/٢ :‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ .٥١٧/٣ :‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﺤﺎﻛﻢ ﻣﻦ‬ ‫ﺣﺪﻳﺚ ﺭﺍﻓﻊ ﺑﻦ ﺧﺪﻳﺞ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪38‬‬ ‫‬ ‫ﻣﻔﺼﻼ ﺍﻟﻘﻮﻝ ﻭﺍﻟﺨﻼﻑ ﻓﻴﻪ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‬ ‫ﻛﺎﻥ ﺍﻟﺰﻫﺮﻱ ﻳﻘﻮﻝ‪ :‬ﻫﻢ ﺍﻟﺴﻌﺎﺓ‪ .‬ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ‪ :‬ﻫﻢ ﺟﺒﺎﺗﻬﺎ ﺍﻟﺬﻳﻦ ﻳﺠﺒﻮﻧﻬﺎ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺍﻟﻤﺘﻮﻟﻮﻥ ﻟﻘﺒﻀﻬﺎ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻛﻠﻪ ﻣﻌﻨﻰ ﻭﺍﺣﺪ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻛﻞ‬ ‫ﻣﻦ ﻋﻤﻞ ﻓﻴﻬﺎ ﺑﻨﻔﺴﻪ ﻓﻬﻮ ﻋﺎﻣﻞ ﺑﺄﻱ ﻭﺟﻪ ﻋﻤﻞ‪ ،‬ﻭﻟﺤﻘﻪ ﺍﺳﻢ ﺍﻟﻌﻤﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﻳﺨﺘﻠﻒ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﻭﻻ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﻣﻌﻨﻰ ﻋﻨﺎﺋﻬﻢ ﻭﺳﻌﺎﻳﺘﻬﻢ ﺑﺒﻌﺪ‬ ‫ﺍﻟﻤﺴﺎﻓﺔ ﻭﻛﺜﺮﺓ ﺍﻟﺘﻌﺐ ﻓﻜﻠﻬﻢ ﺳﻮﺍﺀ‪ ،‬ﻭﻫﻢ ﻋﺎﻣﻠﻮﻥ)‪.(١‬‬ ‫‪0> ٢٤‬ار  ‪ RO‬ا< ‪ RG‬ا ة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻗﺪﺭ ﻣﺎ ﻳﺴﺘﺤﻘﻪ ﺍﻟﻌﺎﻣﻞ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺎﺕ‪ .‬ﻓﻘﺎﻝ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻳﻌﻄﻮﻥ ﻣﻨﻬﺎ ﺑﻘﺪﺭ ﺃﺟﻮﺭ ﺃﻣﺜﺎﻟﻬﻢ‪ .‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ :‬ﺇﻧﻤﺎ ﺫﻟﻚ ﺇﻟﻰ‬ ‫ﺍﻹﻣﺎﻡ ﻭﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﻭﺫﻛﺮ ﺃﺑﻮ ﺑﻜﺮ ﺃﻥ ﻫﺬﺍ ﻗﻮﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺑﻪ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ‪ .‬ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ‪ :‬ﻗﺪﺭ ﻣﺎ ﻳﺮﻯ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ‪ :‬ﺑﻌﻄﻴﻬﻢ‬ ‫ﻋﻤﺎﻟﻪ ﻣﺜﻠﻬﻢ ﻭﺇﻥ ﻛﺎﻥ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺜﻤﻦ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻗﺎﻝ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﺳﻬﻢ‬ ‫ﺍﻟﻌﺎﻣﻠﻴﻦ ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺇﻣﺎﻡ ﻗﺪ ﻓﺮﺽ ﻟﻬﺎ ﻓﺮﺍﺋﺾ ﻣﻌﻠﻮﻣﺔ ﻓﻲ ﺑﻴﺖ ﻣﺎﻝ‬ ‫ﺍﷲ‪ ،‬ﻓﺈﻧﻤﺎ ﻳﻌﻄﻮﻥ ﻣﻨﻬﺎ ﻣﺎ ﺭﺁﻩ ﺍﻹﻣﺎﻡ ﺑﺎﺟﺘﻬﺎﺩ ﺍﻟﻨﻈﺮ ﻭﺍﻟﻤﺸﻮﺭﺓ ﻋﻠﻰ ﺃﻫﻞ‬ ‫ﺍﻟﺒﺼﺮ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﻣﻨﺎﺯﻝ ﺍﻟﻌﺎﻣﻠﻴﻦ ﻓﻲ ﻓﻀﻠﻬﻢ ﻭﻓﻘﺮﻫﻢ ﻭﻛﺜﺮﺓ ﻋﻮﻟﻬﻢ ﻭﻗﻠﺔ‬ ‫ﻋﻨﺎﺋﻬﻢ‪ ،‬ﻭﻛﻞ ﻫﺬﺍ ﻣﻤﺎ ﻻ ﻳﺨﺮﺝ ﻋﻨﺪﻱ ﺇﻻ ﺑﺎﻟﻨﻈﺮ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻳﺨﺮﺝ ﻓﻲ ﻗﻮﻝ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ ﺑﻤﻨﺰﻟﺔ ﺍﻷﺟﺮﺓ ﺇﻻ ﺃﻥ ﻳﺮﻯ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﻟﻤﻌﻨﻰ‪ ،‬ﻓﻼ ﻳﺒﻌﺪ ﻋﻨﺪﻱ ﺇﺫﺍ‬ ‫ﻭﺍﺟﺒﺎ ﺑﻤﻨﺰﻟﺔ ﺃﺟﺮﺓ ﺍﻟﻐﻴﺮ ﺇﺫﺍ ﻟﻢ ﻳﺴﺘﻌﻤﻞ ﺑﺄﺟﺮﺓ‬ ‫‬‫ﺃﻭﺟﺒﻪ ﺍﻟﻨﻈﺮ ﻭﻻ ﺃﺟﻌﻞ ﺫﻟﻚ‬ ‫ﻣﻌﺮﻭﻓﺔ‪ ،‬ﻷﻧﻬﻢ ﻗﺪ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺠﻌﻠﻬﺎ ﺇﺫﺍ ﻭﺟﺐ ﺍﻟﻨﻈﺮ ﺑﺬﻟﻚ ﻛﻠﻬﺎ ﻓﻲ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٣٥/١٩ :‬‬ ‫‪39‬‬‫ﺍﻟﻤﺼﺎﺭﻑ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺰﻛﺎﺓ‬ ‫ﺳﺒﻴﻞ ﺍﷲ ﻭﺇﻗﺎﻣﺘﻪ‪ ،‬ﻭﻻ ﻳﻌﻄﻲ ﻣﻨﻬﺎ ﻟﺴﺎﺋﺮ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻬﺎﻡ ﺷﻴ ﺌﺎ ﺇﺫﺍ ﺃﻭﺟﺐ‬ ‫ﺍﻟﻨﻈﺮ ﺫﻟﻚ)‪.(١‬‬ ‫‪ ٢٥‬ا‪ a‬ٴ‪:)_$G6 N$‬‬ ‫ﻫﻢ ﻣﻦ ﺃﺭﻳﺪ ﺗﺄﻟﻴﻒ ﻗﻠﻮﺑﻬﻢ ﻟﻺﺳﻼﻡ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻧﻮﺍ ﻣﺴﻠﻤﻴﻦ ﻓﻴﻘﻮﻯ‬ ‫ﺇﺳﻼﻣﻬﻢ‪ ،‬ﺃﻡ ﻣﺸﺮﻛﻴﻦ ﻓﻴﺪﺧﻠﻮﻥ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻛﺮﻫﺎ ﻣﻨﻬﻢ‪:‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻫﻢ ﺍﺛﻨﺎ ﻋﺸﺮ ﻣﻦ ﻗﺎﺩﺓ ﺍﻟﻌﺮﺏ‪ ،‬ﺩﺧﻠﻮﺍ ﻓﻲ ﺍﻹﺳﻼﻡ ‬ ‫ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺍﺑﻦ ﺣﺮﺏ‪ ،‬ﻭﺣﻜﻴﻢ ﺑﻦ ﺧﺰﺍﻡ‪ ،‬ﻭﺍﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﺲ‪ ،‬ﻭﺍﻟﻌﻼﺀ ﺑﻦ‬ ‫ﺣﺎﺭﺛﺔ ﺑﻦ ﺯﻫﺮﺓ‪ ،‬ﻭﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻭﺍﻟﺤﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﻭﺻﻔﻮﺍﻥ ﺑﻦ ﺃﻣﻴﺔ‪.‬‬ ‫ﻭﻣﺎﻟﻚ ﺑﻦ ﻋﻮﻑ‪ ،‬ﻭﻣﺨﺮﻣﺔ ﺑﻦ ﻧﻮﻓﻞ‪ ،‬ﻭﻋﻤﺮﻭ ﺑﻦ ﻭﻫﺐ ﺍﻟﺠﻤﺤﻲ‪ ،‬ﻭﻫﺸﺎﻡ ﺑﻦ‬ ‫ﻋﻤﺮ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ ﻳﺮﺑﻮﻉ‪ ،‬ﻭﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻣﺮﺩﺍﺱ‪ ،‬ﻭﺣﺼﻦ ﺑﻦ ﺣﺬﻳﻔﺔ ﺑﻦ ﺑﺪﺭ)‪.(٢‬‬ ‫ﻓﺄﻣﺮ ﺍﷲ ﺃﻥ ﻳﻌﻄﻮﺍ ﻟﻴﺘﺄ ﻟﻔﻮﺍ ﻭﻳﻜﻮﻧﻮﺍ ﺩﻋﺎﺓ ﺇﻟﻰ ﺍﻹﺳﻼﻡ)‪.(٣‬‬ ‫‬ ‫‪ )Z .>_ <3 ٢٦‬ا‪ a‬ٴ‪ R' N$‬ا‪$‬م؟‪:‬‬ ‫ﻫﺬﺍ ﻣﺎ ﻳﺠﻴﺐ ﻋﻨﻪ ﺍﺑﻦ ﺟﻌﻔﺮ ﻓﻴﻘﻮﻝ‪» :‬ﻭﻗﺪ ﺍﻧﻘﻄﻊ ﺣﻖ ﺍﻟﻤﺆﻟﻔﺔ ﺍﻟﻴﻮﻡ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ﻳﻨﺰﻝ ﻗﻮﻡ ﺑﻤﻨﺰﻟﺔ ﺃﻭﻟﺌﻚ ﻓﺈﺫﺍ ﺃﺳﻠﻤﻮﺍ ﺃﻋﻄﻮﺍ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻟﻴﺘﺄﻟﻔﻮﺍ ﻋﻠﻰ ﺫﻟﻚ‪،‬‬ ‫ﻭﻳﻜﻮﻧﻮﺍ ﺩﻋﺎﺓ ﺇﻟﻰ ﺍﻹﺳﻼﻡ)‪.(٤‬‬ ‫ﻣﺮﺗﻜﺰﺍ ﻋﻠﻰ ﺍﻟﺤﺠﺔ ﺍﻟﻌﻘﻠﻴﺔ‬ ‫‬‫ﺃﻣﺎ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻓﻴﻮﺭﺩ ﺍﻵﺭﺍﺀ‬ ‫ﻭﺍﻋﺘﺒﺎﺭ ﺍﻟﻤﻘﺼﺪ ﻣﻦ ﺍﻟﺴﻬﻢ ﻓﻴﻘﻮﻝ‪» :‬ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺳﻬﻢ ﺍﻟﻤﺆﻟﻔﺔ‪ ،‬ﻫﻮ ﺑﺎﻕ ﺃﻡ ﻻ؟‬ ‫ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻥ ﺳﻬﻤﻬﻢ ﺍﻟﻴﻮﻡ ﻣﻄﺮﻭﺡ ﻷﻥ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻗﺪ ﻇﻬﺮ ﻭﺍﻹﺳﻼﻡ ﻗﺪ ﻗﻮﻱ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٢٣٥/١٩ :‬ ‪.٢٣٦‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٥١٧/٣ :‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪.١١٢٨/٢ :‬‬ ‫)‪ (٤‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ‪.٦/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪40‬‬ ‫ﻭﺍﻟﺤﻤﺪ ﷲ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻥ ﻧﺰﻝ ﺃﺣﺪ ﻓﻲ ﺍﻹﺳﻼﻡ ﺑﻤﻨﺰﻟﺘﻬﻢ ﻛﺎﻥ ﺍﻹﻣﺎﻡ‬ ‫ﻭﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ ﺍﺟﺘﻬﺎﺩ ﻧﻈﺮﻫﻢ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﺍﺟﺘﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻓﻲ ﻧﻈﺮﻩ ﻟﻤﺼﺎﻟﺢ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﺨﻄﺎﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﺭﺩ ﻟﻠﻨﺒﻲ ﮊ‬ ‫ﻭﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﺎﻣﺔ‪ ،‬ﻭﻟﻢ ﻳﺠﺊ ﻓﻲ ﻫﺬﺍ ﺍﻟﻨﺴﺦ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﻳﺤﻠﻮ ﻓﻲ ﺍﻟﻘﻠﻮﺏ؛ ﻷﻧﻪ‬ ‫ﻭﺃﻣﺪﻩ ﺍﷲ ‪8‬‬ ‫‪‬‬‫ﺇﺫﺍ ﺛﺒﺖ ﻫﺬﺍ ﻓﻲ ﺯﻣﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻫﻮ ﺍﻟﻤﻨﺼﻮﺭ ﺑﺎﷲ‬ ‫ﺑﻤﻼﺋﻜﺔ ‪ ‰‬ﻣﻊ ﻗﻮﺓ ﻧﻔﺴﻪ ﻭﺛﺒﺎﺕ ﻋﺰﻣﻪ ﻭﺷﺪﺓ ﺣﺰﻣﻪ ﮊ ﻓﺄﻭﻟﻰ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ‬ ‫ﻟﻐﻴﺮﻩ ﻣﻤﻦ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺴﺎﻭﻳﻪ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺃﺧﻼﻗﻪ ﺍﻟﻌﻈﻴﻤﺔ‬ ‫ﻭﻣﻨﺎﻗﺒﻪ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﺇﺫﺍ ﻧﺰﻝ ﺑﻤﻨﺰﻟﺔ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺷﺒﻪ ﻣﻦ ﺫﻟﻚ)‪.(١‬‬ ‫ﻭﻳﺰﻳﺪ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺃﻃﻔﻴﺶ ﺍﻷﻣﺮ ﺑﻴﺎ ﻧﺎ ﻓﻴﻘﻮﻝ‪ :‬ﻭﺳﻘﻂ ﻣﻦ ﻋﻬﺪ‬ ‫ﺳﻬﻢ ﺍﻟﻤﺆﻟﻔﺔ‪ ،‬ﻭﻫﻢ ﻣﻦ ﺃﺳﺮ ﺍﻟﺸﺮﻙ‬ ‫‬‫ﻋﻤﺮ ‪ ، ƒ‬ﺃﻱ‪ :‬ﻣﻦ ﺯﻣﺎﻧﻪ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬ ‫ﻣﺸﺮﻛﺎ ﺭﺟﻲ ﺇﺳﻼﻣﻪ‪،‬‬ ‫‬‫‬ ‫ﺿﻌﻴﻔﺎ‪ ،‬ﺃﻭ ﻛﺎﻥ‬‫‬ ‫ﻣﺘﺰﻟﺰﻻ‬‫ﺇﺳﻼﻣﺎ‬ ‫‬‫ﻭﻛﺎﻥ ﻣﻊ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﺃﻭ ﺃﺳﻠﻢ‬ ‫ﺃﻭ ﻣﺎﻝ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﻛﺎﻥ ﮊ ﻳﻌﻄﻴﻬﻢ ﻟﻴﺜﺒﺖ ﺇﺳﻼﻣﻬﻢ ﻭﻳﻘﻮﻯ ﺇﺳﻼﻡ ﻣﻦ ﺿﻌﻒ‬ ‫ﺇﺳﻼﻣﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﺸﺮﻛﻮﻥ ﻳﺆﺫﻭﻥ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻓﻜﺎﻥ ﻳﻌﻄﻴﻬﻢ ﻟﻴﻠﻴﻨﻬﻢ‪ ،‬ﻭﻳﺆﻟﻔﻬﻢ‪...‬‬ ‫ﻭﻣﻦ ﺳﺨﻂ ﻓﻠﻪ ﺍﻟﺴﺨﻂﺑﻔﺘﺤﺘﻴﻦ ﺃﻭ ﺑﻀﻢ ﻓﺈﺳﻜﺎﻥ ﺃﻭ ﺑﻀﻤﺘﻴﻦ ﻭﺍﻟﻔﻌﻞ‬ ‫ﺑﻜﺴﺮ ﺍﻟﺨﺎﺀﺃﻱ‪ :‬ﺟﺰﺍﺀ ﺳﺨﻄﻪ‪ ،‬ﻭﻫﻮ ﻋﻨﺪﻧﺎ ﻋﻠﻰ ﺳﻘﻮﻃﻪ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬ ‫‬ ‫ﺭﺟﻼ ﺃﺭﻳﺪ ﺑﺎﻵﻳﺔ‪ ،‬ﺫﻛﺮﺗﻬﻢ‬‫ﻣﺎ ﺩﺍﻡ ﺍﻹﻣﺎﻡ ﻗﻮ ‪‬ﻳﺎ ﻭﻋﻨﻬﻢ ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻢ ﺍﺛﻨﺎ ﻋﺸﺮ‬ ‫ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻗﻴﺲ ﻋﻠﻴﻬﻢ ﻏﻴﺮﻫﻢ ‬ ‫ﻋﻤﻼ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻭﺟﺎﺯ ﺇﻥ ﻧﺰﻝ ﻗﻮﻡ‬ ‫ﺑﺎﻹﺳﻼﻡ ﻣﻨﺰﻟﺔ ﻏﻴﺮ ﻣﺘﻤﻜﻨﺔ‪ ،‬ﺧﻴﻒ ﻣﻌﻬﺎ ﻣﻨﻬﻢ ﺿﻌﻔﻪ‪ ،‬ﻧﺎﺋﺐ ﺧﻴﻒ‪ ،‬ﺃﻱ‪ :‬ﺿﻌﻒ‬ ‫ﺍﻹﺳﻼﻡ ﻣﻄﻠﻘﺎ ﻻ ﺧﺼﻮﺹ ﺇﺳﻼﻣﻬﻢ‪ ،‬ﺗﺄﻟﻔﻬﻢ ﻓﺎﻋﻞ ﺟﺎﺯ ﺑﻀﻢ ﺍﻟﻼﻡ‪ ،‬ﻣﻦ ﺗﺄﻟﻒ‬ ‫ﺍﻟﻤﺘﻌﺪﻱ‪ ،‬ﺃﻱ‪ :‬ﺍﺳﺘﻤﺎﻟﺘﻬﻢ ﻟﻺﺳﻼﻡ ﺑﺎﻹﻋﻄﺎﺀ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ‬ ‫ﻣﺜﻼ‪ ،‬ﺃﻭ ﺑﻤﻌﻨﻰ ﺍﻟﺘﺄﻟﻴﻒ‬ ‫ﻟﻌﻼﻗﺔ ﺍﻟﻠﺰﻭﻡ ﻭﺍﻟﺴﺒﺒﻴﺔ ﻟﺪﻓﻊ ﺷﺮﻫﻢ ﻋﻨﻪ ﻭﺟﻠﺐ ﻧﻔﻌﻬﻢ ﻟﻪ‪.(٢)«...‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،٥١٨/٣ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٧٢/١٩ :‬ ‪.٧٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٣٢/٣ :‬ ‪.٢٣٣‬‬ ‫‪41‬‬‫ﺍﻟﻤﺼﺎﺭﻑ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺰﻛﺎﺓ‬ ‫‪ ٢٧‬أ;‪-‬ف ا‪ a‬ٴ‪:)_$G6 N$‬‬ ‫ﺍﻟﻤﺆﻟﻔﺔ ﺻﻨﻔﺎﻥ‪ :‬ﻣﺴﻠﻤﻮﻥ ﻭﻣﺸﺮﻛﻮﻥ‪.‬‬ ‫ﻓﺎﻟﻤﺴﻠﻤﻮﻥ‪ :‬ﻗﻮﻡ ﻧﻴﺎﺗﻬﻢ ﻓﻲ ﺍﻹﺳﻼﻡ ﺿﻌﻴﻔﺔ ﻓﻴﻌﻄﻮﻥ ﻟﺘﻘﻮﻯ ﻧﻴﺎﺗﻬﻢ‬ ‫ﻭﺗﺸﺘﺪ ﻗﻠﻮﺑﻬﻢ‪.‬‬ ‫ﻭﺍﻟﻤﺸﺮﻛﻮﻥ ﺻﻨﻔﺎﻥ‪ :‬ﺻﻨﻒ ﻳﻘﺼﺪﻭﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻷﺫﻯ ﻓﻴﻌﻄﻮﻥ ﻟﻜﻒ ﺃﺫﺍﻫﻢ‪.‬‬ ‫ﻭﺻﻨﻒ ﻟﻬﻢ ﻣﻴﻞ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﻓﻴﻌﻄﻮﻥ ﻟﻴﺴﻠﻤﻮﺍ‪.‬‬ ‫ﻭﻛﻞ ﺫﻟﻚ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻧﻈﺮ ﻭﻓﻜﺮ ﻣﻦ ﺍﻟﻤﺒﺘﻠﻰ ﺑﺬﻟﻚ‪ ،‬ﻓﻴﻘﺼﺪ ﺑﺈﻋﻄﺎﺋﻪ ﺇﻋﺰﺍﺯ ﺩﻳﻦ‬ ‫ﺍﷲ ‪ ، 8‬ﻭﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﻟﺤﻖ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﺣﻴﺎﺀ ﺍﻟﺪﻳﻦ ﻭﺇﻣﺎﺗﺔ ﺍﻟﺒﺎﻃﻞ)‪.(١‬‬ ‫‪ ./ ٢٨‬ا‪6‬ب‪:‬‬ ‫»ﻭﻓﻲ ﺍﻟﺮﻗﺎﺏ«‪ ،‬ﻫﻢ ﺍﻟﻤﻜﺎﺗﺒﻮﻥ ﺍﻟﺬﻳﻦ ﻻ ﻣﺎﻝ ﻟﻬﻢ ﻳﺆﺩﻭﻧﻪ ﻋﻨﻬﻢ ﻓﻴﻤﺎ ﻭﺟﺐ‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﻳﻌﻄﻮﺍ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻟﻴﺨﻠﺼﻮﺍ‬ ‫ﻋﻠﻴﻬﻢ ﻟﻤﻮﺍﻟﻴﻬﻢ ﺍﻟﺬﻳﻦ ﻛﺎﺗﺒﻮﻫﻢ‪ ،‬ﻓﺠﺎﺋﺰ ‬ ‫ﺃﻧﻔﺴﻬﻢ ﻣﻤﺎ ﻭﺟﺐ ﻋﻠﻴﻬﻢ)‪.(٢‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪» :‬ﺍﻟﻤﺮﺍﺩ ﺃﻥ ﻳﺄﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻭﻳﻌﺘﻖ ﺑﻬﺎ‬ ‫ﺍﻟﻌﺒﻴﺪ‪ ،‬ﺃﻭ ﻳﻔﺪﻱ ﺑﻬﺎ ﺍﻷﺳﻴﺮ«)‪.(٣‬‬ ‫‪ ./ )Z ٢٩‬ا‪6‬ب _‪ f' E‬ا‪ =6‬و‪ e/‬اﻷ‪:Z‬‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻗﻮﺍﻝ ﻭﺧﻼﻑ ﻳﻌﺮﺿﻪ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺳﻬﻢ ﺍﻟﺮﻗﺎﺏ‪ .‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻳﻌﺘﻖ ﻣﻨﻬﺎ ﺍﻟﺮﻗﺒﺔ‪ .‬ﻫﺬﺍ ﻗﻮﻝ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،٥١٨/٣ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٧٢/١٩ :‬ ‪.٧٣‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،٥١٨/٣ :‬ﻭﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ،١١٢٩/٢ :‬ﻭﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٢٤٣/٣ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٢٤٣/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪42‬‬ ‫ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‬ ‫ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﺑﻲ ﻋﺒﻴﺪ ﻭﺃﺑﻲ ﺛﻮﺭ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻻ ﻳﻌﺘﻖ ﻣﻨﻬﺎ ﺭﻗﺒﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﺇﻧﻤﺎ ﻳﺠﻌﻞ ﺫﻟﻚ ﻟﻠﻤﻜﺎﺗﺒﻴﻦ‪ ،‬ﻫﺬﺍ‬ ‫ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻻ ﻳﻌﺠﺒﻨﻲ ﺃﻥ ﻳﻌﺎﻥ ﻣﻨﻬﺎ ﺍﻟﻤﻜﺎﺗﺒﻮﻥ‪.‬‬ ‫ﻭﻗﻮﻝ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﻭﺭﻭﻳﻨﺎ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‬ ‫ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﺃﻧﻬﻤﺎ ﻗﺎﻻ‪ :‬ﻻ ﻳﻌﺘﻖ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺭﻗﺒﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻓﻘﺎﻝ ﺍﻟﻨﺨﻌﻲ‪:‬‬ ‫ﻣﻜﺎﺗﺒﺎ‪.‬‬ ‫‬‫ﻭﻟﻜﻦ ﻳﻌﻄﻰ ﻣﻨﻪ ﻓﻲ ﺭﻗﺒﺔ ﻭﻳﻌﺘﻖ ﻣﻨﻪ‬ ‫ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻟﺚ ﻗﺎﻟﻪ ﺍﻟﺰﻫﺮﻱ‪ :‬ﻭﻫﻮ ﺃﻥ ﺳﻬﻢ ﺍﻟﺮﻗﺎﺏ ﻧﺼﻔﺎﻥ‪ :‬ﻧﺼﻒ ﻟﻜﻞ‬ ‫ﻳﺪﻋﻲ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﻧﻲ ﻳﺸﺘﺮﻯ ﺑﻪ ﺭﻗﺎﺏ ﻣﻤﻦ ﺻﻠﻰ‬‫ﻣﻜﺎﺗﺐ ﻣﻤﻦ ‪‬‬ ‫ﻭﺻﺎﻡ ﻭﻗﺪﻡ ﺇﺳﻼﻣﻪ ﻣﻦ ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ ﻳﻌﺘﻘﻮﻥ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﺳﻬﻢ ﺍﻟﺮﻗﺎﺏ‬ ‫ﺇﻧﻤﺎ ﻫﻮ ﺧﺎﺹ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻌﺘﻖ‪ ،‬ﻭﺗﺴﺘﺮﻳﺢ ﺍﻟﺮﻗﺎﺏ ﻋﻦ ﺍﻟﺮﻕ‪.‬‬ ‫ﻭﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺍﻟﻤﻜﺎﺗﺐ ﺣﺮ ﻣﻦ ﺣﻴﻨﻪ‪ ،‬ﻭﺇﻥ ﻟﻪ ﻓﻲ ﺍﻟﺼﺪﻗﺔ‬ ‫ﺳﻬﻤﺎ ﻟﺴﺎﺋﺮ‬ ‫‬‫ﺳﻬﻤﺎ ﻟﻤﺎ ﻟﺰﻣﻪ ﻣﻦ ﺍﻟﻤﻜﺎﺗﺒﺔ ﺩﻭﻥ ﺳﻬﻢ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻟﻠﻐﺮﻳﻢ‬ ‫‬ ‫ﺍﻟﺪﻳﻮﻥ ﻏﻴﺮ ﺳﻬﻢ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﺬﺍ ﺃﺑﺎﻧﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻓﻲ ﻣﻮﺍﺿﻊ‬ ‫ﻣﺎ ﻳﺠﻌﻞ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻓﺮﺽ ﻫﺬﻩ ﺍﻟﺴﻬﺎﻡ ﻛﻠﻬﺎ‪ ،‬ﻭﻟﻜﺎﻥ ﺃﻥ ﻳﺤﺎﺻﺺ ﻓﻲ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ﻛﺎﻥ ﺫﻟﻚ ﻳﻮﺭﺙ ﺑﻤﻨﺰﻟﺔ ﺳﻬﺎﻡ ﺍﻟﻤﻮﺍﺭﻳﺚ‪ ،‬ﻭﻟﻜﺎﻥ‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻬﺎﻡ ﻋﻠﻰ ﺃﺣﺪ ﺳﺒﻖ ﺍﻟﻔﻀﻞ ﺑﻤﻌﻨﻰ‬ ‫ﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻔﻀﻞ ‬ ‫ﻭﺍﺣﺪ ﺑﻐﻴﺮ ﺗﻔﻀﻴﻞ‪.‬‬ ‫ﻭﺇﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﺠﻌﻞ ﻣﻨﻬﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻟﺮﻗﺒﺔ ﻗﺪ ﻋﺘﻘﺖ ﻟﻢ ﻳﺒﻌﺪ‬ ‫ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﻨﻬﺎ ﺍﻟﺮﻗﺎﺏ‪ .‬ﻭﻳﻌﺘﻖ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻣﻮﺍﺿﻊ ﻟﻬﺎ ﻟﺜﺒﻮﺕ ﺍﻟﻤﻜﺎﺗﺒﺔ‬ ‫‪43‬‬‫ﺍﻟﻤﺼﺎﺭﻑ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺰﻛﺎﺓ‬ ‫ﻭﻟﺤﻖ ﺍﻟﻤﻜﺎﺗﺐ ﻓﻴﻬﺎ‪ ،‬ﻭﻷﻧﻪ ﻻ ﻳﺨﺘﻠﻒ ﺃﻥ ﻣﻜﺎﺗﺒﺔ ﺍﻟﻤﻜﺎﺗﺐ ﺛﺎﺑﺘﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻦ‬ ‫ﺧﺎﺭﺟﺎ ﻓﻲ ﺃﺣﻜﺎﻡ‬ ‫‬‫ﺳﻴﺪﻩ‪ .‬ﻭﻛﺬﻟﻚ ﺃﻥ ﻛﺎﺗﺒﻪ ﻟﻪ ﻏﻴﺮﻩ ﺑﻠﻔﻆ ﻏﻴﺮﻩ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺍﻟﻤﻜﺎﺗﺒﺔ‪ .‬ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﺗﺒﻪ ﺍﺷﺘﺮﻯ ﺑﺎﻟﻘﺼﺪ ﻣﻨﻬﺎ ﻟﻌﺘﻘﻪ ﻳﺨﺮﺝ ﻣﻌﻨﻰ ﺫﻟﻚ ﺑﻤﺎ‬ ‫ﻳﺸﺒﻪ ﻣﻌﻨﻰ ﺳﻬﻢ ﺍﻟﺮﻗﺎﺏ‪ ،‬ﻭﻗﺪ ﻳﻮﺟﺪ ﺫﻟﻚ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﻟﻠﺮﺟﻞ ﺃﻥ‬ ‫ﻳﺸﺘﺮﻱ ﺍﻟﻌﺒﺪ ﺑﺰﻛﺎﺗﻪ ﻭﻳﻌﺘﻘﻪ ﺃﻭ ﻣﻦ ﺯﻛﺎﺗﻪ‪.‬‬ ‫ﻭﻳﻌﺠﺒﻨﻲ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺄﻣﺮ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺸﺘﺮﻳﻪ ﻟﻨﻔﺴﻪ ﻣﻦ ﺳﻴﺪﻩ ﺣﺘﻰ‬ ‫ﻳﻌﺘﻖ ﻭﻳﻠﺰﻣﻪ ﺍﻟﻀﻤﺎﻥ ﻭﻳﻌﻄﻲ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻤﺎ ﻟﺰﻣﻪ‪.‬‬ ‫ﻭﺇﻥ ﺍﺷﺘﺮﺍﻩ ﺍﻟﻤﺸﺘﺮﻱ ﺑﺎﻟﺰﻛﺎﺓ ﻭﺃﻋﺘﻘﻪ ﺟﺎﺯ ﺫﻟﻚ ﻋﻨﺪﻱ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﺷﺘﺮﺍﻩ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺑﺎﻟﻘﺼﺪ ﺇﻟﻰ ﺍﻟﻌﺘﻖ ﻭﺍﻋﺘﻘﺎﺩ ﺃﻧﻪ ﻳﺆﺩﻱ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻋﻨﺪﻱ ﻣﻤﺎ‬ ‫ﻳﺸﺒﻪ ﻓﻴﻪ ﻣﻌﻨﻰ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﺇﺫ ﻗﺪ ﻟﺰﻣﻪ ﺿﻤﺎﻥ ﺫﻟﻚ ﻓﻲ ﺫﻣﺘﻪ ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﺍﻋﺘﻘﺎﺩ‬ ‫ﻧﻴﺘﻪ ﺃﻥ ﻳﺆﺩﻱ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﻭﻟﻮ ﺍﺷﺘﺮﺍﻩ ﻋﻠﻰ ﻏﻴﺮ ﺍﻋﺘﻘﺎﺩ ﻛﺎﻥ ﺫﻟﻚ ﺣ ‪‬ﻘﺎ ﻟﺰﻣﻪ ﻫﻮ ﻓﻲ ﻣﺎﻟﻪ‪ .‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻳﺆﺩﻱ ﻣﺎ ﻟﺰﻣﻪ ﻫﻮ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﺒﻴﻦ ﻟﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺍﺧﺘﻼﻑ)‪.(١‬‬ ‫‪ ٣٠‬ار‪$‬ن‪:‬‬ ‫ﺍﻟﻐﺎﺭﻡ ﻫﻮ ﺍﻟﻤﺪﻳﻦ ﺑﻼ ﺳﺮﻑ ﻭﻓﺴﺎﺩ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺤﻞ ﺃﺟﻞ ‪‬‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭ ﻛﺎﻥ‬ ‫ﺑﺘﺒﺎﻋﺔ ﻟﻤﺨﻠﻮﻕ‪ ،‬ﺃﻭ ﺍﺣﺘﻴﺎﻁ ﺃﻭ ﻛﻔﺎﺭﺓ ﻣﻐﻠﻈﺔ‪ ،‬ﻭﻟﻮ ﻛﻔﺎﺭﺓ ﻇﻬﺎﺭ‪ ،‬ﺃﻭ ﻣﺮﺳﻠﺔ‪،‬‬ ‫ﻭﺩﻳﻨﺎﺭ ﺍﻟﻔﺮﺍﺵ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﻔﺎﺭﺍﺕ‪ ،‬ﺃﻭ ﻧﺬﺭ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻛﺰﻛﺎﺓ ﻟﺰﻣﺘﻪ ﻭﻟﻢ‬ ‫ﻳﺠﺪ ﻣﻦ ﺃﻳﻦ ﻳﺆﺩﻳﻬﺎ‪ ،‬ﻭﻛﺤﺞ ﻛﺬﻟﻚ ﻳﻌﻄﻰ ﻗﺪﺭ ﻣﺎ ﻋﻠﻴﻪ‪ ،‬ﻗﻠﻨﺎ‪ :‬ﺃﻭ ﺑﺰﻳﺎﺩﺓ‬ ‫ﻻﺣﺘﻴﺎﺟﻪ ﺑﻌﺪ ﻗﻀﺎﺀ ﻣﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﻤﻜﺎﺗﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻐﺎﺭﻡ ﻣﻦ ﺍﺣﺘﺮﻕ‬ ‫ﻣﺎ ﻣﻠﻚ‪ ،‬ﺃﻭ ﺫﻫﺐ ﺍﻟﺴﻴﻞ ﺑﻪ‪ ...‬ﻭﺇﻥ ﺍﺣﺘﺎﺝ ﺍﻟﻤﺪﻳﻦ ﺑﺈﺳﺮﺍﻑ ﺃﻭ ﺇﻓﺴﺎﺩ ﻭﺗﺎﺏ ﺗﻮﺑﺔ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٧٥/١٩ :‬ ‪.٧٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪44‬‬ ‫ﺗﺴﺮ ﻭﻟﻮ ﺯﻭﺟﺘﻴﻦ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻛﺬﺍ‬ ‫‪‬‬‫ﻧﺼﻮﺣﺎ ﺃﻋﻄﻴﺖ ﻟﻪ‪ ،‬ﻭﻟﻤﺤﺘﺎﺝ ﻟﻨﻜﺎﺡ ﺃﻭ‬ ‫‬ ‫ﺍﻟﺘﺴﺮﻱ ﺇﻥ ﻟﻢ ﻳﺴﺘﻐﻦ ﻋﻦ ﺫﻟﻚ ﻫﺬﺍ)‪.(١‬‬ ‫‪‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻐﺎﺭﻡ ﺍﻟﺬﻱ ﻳﺪﻓﻊ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺼﺪﻗﺔ‬ ‫ﺍﻟﻤﻔﺮﻭﺿﺔ‪ ،‬ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻟﺰﻣﻪ ﻏﺮﻡ ﻏﻴﺮﻩ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻐﺎﺭﻡ ﻫﻮ ﻛﻞ‬ ‫ﺩﻳ ﻨﺎ ﻟﻨﻔﺴﻪ ﻭﻋﻦ ﻏﻴﺮﻩ‪ ،‬ﻓﺎﺳﻢ ﻏﺎﺭﻡ ﻳﻘﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻐﺎﺭﻡ‪:‬‬ ‫ﻣﻦ ﺗﺤﻤﻞ ‬ ‫ﺩﻳ ﻨﺎ ﻣﻦ ﻏﻴﺮ ﺇﺳﺮﺍﻑ ﻓﻠﺰﻣﻪ ﻗﻀﺎﺅﻩ ﻭﻏﺮﻣﻪ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﻳﻮﺟﺐ ﻋﻨﺪﻱ ﺃﻥ‬ ‫ﻣﻦ ﺣﻤﻞ ‬ ‫ﺍﻟﻐﺎﺭﻡ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻭﻻ ﻳﺠﺪ ﻗﻀﺎﺅﻩ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﻟﻤﻦ ﻳﺠﺪ ﺍﻟﻘﻀﺎﺀ‪ :‬ﻏﺎﺭﻡ‪،‬‬ ‫‬ ‫ﻣﺜﻘﻼ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻐﺮﻡ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﺨﺴﺮﺍﻥ‪ ،‬ﻭﻣﻨﻪ ﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻟﺮﻫﻦ ﻟﻪ‬ ‫ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻏﻨﻤﻪ ﻭﻋﻠﻴﻪ ﻏﺮﻣﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﻪ ﺭﺑﺤﻪ ﻭﻋﻠﻴﻪ ﺧﺴﺎﺭﺗﻪ ﻭﻫﻼﻛﻪ‪ ،‬ﻭﺍﻟ ﻐ ﻨﻢ ﺍﻟﺮﺑﺢ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺳ ‪‬ﻤﻴﺖ ﺍﻟﻐﻨﺎﺋﻢ ﻹﻧ‪‬ﻬﺎ ﺭﺑﺢ ﻭﻣﺎﻝ ﺃﻓﺎﺀﻩ ﺍﷲ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻧﻘﻠﻪ ﺇﻟﻴﻬﻢ)‪.(٢‬‬ ‫ﺩﻳﻦ ﻟﻜﻦ‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻋﻨﺪﻩ ﺟﻤﻠﺔ ﺃﻣﻮﺍﻝ ﻭﺃﻣﻮﺍﻝ‪ ،‬ﻭﻋﻠﻴﻪ ‬ ‫ﻻ ﻳﺴﺘﻐﺮﻕ ﺃﻣﻮﺍﻟﻪ‪ ،‬ﺃﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﻟﻜﻮﻧﻪ ﻣﻦ ﺍﻟﻐﺎﺭﻣﻴﻦ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺇﻧﻤﺎ ﻟﺰﻣﻪ ﻣﻦ ﻏﻴﺮ ﻣﻌﺼﻴﺔ ﺍﷲ ﻭﻻ ﺗﺒﺬﻳﺮ ﻓﻬﻮ ﻏﺎﺭﻡ‬ ‫ﻭﻟﻪ ﺍﻷﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻟﻘﻀﺎﺀ ﺩﻳﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ﻳﺆﺩﻱ ﻣﻨﻪ ﻣﺎ ﻟﺰﻣﻪ ﻓﻼ‬ ‫ﻳﻮﻓ‪‬ﺮ ﻟﻪ ﻣﺎﻟﻪ ﺣﺘﻰ ﻻ ﻳﺒﻘﻰ ﻟﻪ ﻣﺎﻝ ﺛﻢ ﺣﻴﻨﺌﺬ ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻟﻘﻀﺎﺀ ﻣﺎ ﺑﻘﻲ ﻣﻦ‬ ‫ﺩﻳﻨﻪ ﻭﺭﺩ ﺑﺄﻧﻪ ﻟﻮ ﻛﺎﻥ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﻓﻲ ﻏﺮﺍﻣﺘﻪ ﺇﻻ ﻣﺎ ﻳﺠﻮﺯ ﻟﻪ ﻓﻲ ﺣﺎﻝ ﻓﻘﺮﻩ ﻟﻤﺎ‬ ‫ﻛﺎﻥ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ { ﴿ :‬ﺍﻟﺘﻮﺑﺔ‪ ،[٦٠ :‬ﺑﻌﺪ ﺫﻛﺮ ﺍﻟﻔﻘﺮﺍﺀ ﻣﻌﻨﻰ‪ ،‬ﻓﻠﻤﺎ ﺫﻛﺮ‬ ‫ﻧﺼﻴﺒﺎ ﻏﻴﺮ ﻧﺼﻴﺐ ﺍﻟﻔﻘﻴﺮ‪.‬‬ ‫‬‫ﺍﻟﻐﺎﺭﻣﻴﻦ ﻣﻊ ﺫﻛﺮ ﺍﻟﻔﻘﺮﺍﺀ ﻋﻠﻤﻨﺎ ﺃﻥ ﻟﻠﻐﺎﺭﻡ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻭﻳﻌﺠﺒﻨﻲ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﺍﻟﻤﺎﻝ ﻣﺎ ﻟﻮ ﺑﺎﻉ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﻗﻀﻰ‬ ‫ﺩﻳﻨﻪ ﻣﻨﻪ ﺑﻐﺮﺍﻣﺘﻪ‪ ،‬ﻭﺑﻘﻲ ﻓﻲ ﻳﺪﻩ ﻣﻦ ﺍﻟﻤﺎﻝ ﻣﺎ ﺗﻜﻔﻴﻪ ﻏﻠﺘﻪ ﻟﻘﻮﺗﻪ ﻭﻋﻮﻝ ﻣﻦ ﻳﻠﺰﻣﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،٢٣٤/٣ :‬ﻭﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪.١١٢٩/٢ :‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ‪ ٦٣٠/١ :‬ ‪.٦٣١‬‬ ‫‪45‬‬‫ﺍﻟﻤﺼﺎﺭﻑ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺰﻛﺎﺓ‬ ‫ﻋﻮﻟﻪ ﻓﻲ ﺳﻨﺘﻪ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﺣﻖ ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﺑﻤﻌﻨﻰ ﺍﻟﻐﺮﺍﻣﺔ؛ ﻷﻥ ﻫﺬﺍ ﻏﻨﻰ ﺑﻌﺪ‬ ‫ﻗﻀﺎﺀ ﺩﻳﻨﻪ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﻜﻤﻪ ﻓﻲ ﺗﺠﺎﺭﺗﻪ ﻭﺻﻨﺎﻋﺘﻪ)‪.(١‬‬ ‫‪ ٣١‬أ‪$‬اع ار‪:E‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ :‬ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﺍﻟﻐﺎﺭﻣﻮﻥ ﺿﺮﺑﺎﻥ‪ :‬ﺿﺮﺏ ﺗﺤﻤﻞ‬ ‫ﻹﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﻴﻦ ﻛﺤﺎﻣﻞ ﻟﺪﻳﺔ ﻗﺘﻴﻞ‪ ،‬ﻓﻴﻌﻄﻰ ﻭﻟﻮ ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﻭﻣﺘﺤﻤﻞ ‬ ‫ﻣﺎﻻ ﺑﻪ‬ ‫ﻓﺘﻨﺔ‪ ،‬ﻳﻌﻄﻰ ﻭﻟﻮ ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﻭﺿﺮﺏ ﻟﻤﺼﻠﺤﺔ ﻧﻔﺴﻪ ﻳﻌﻄﻲ ﺑﻘﺪﺭ ﻣﺎ ﻳﻘﻀﻲ ﺩﻳﻨﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﺑﺮﺃﻩ ﺭﺑﻪ ﻗﺒﻞ ﺃﻥ ﻳﻌﻄﻴﻪ ﺇﻳﺎﻩ ﺭﺟﻌﺖ ﺇﻟﻰ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻐﺎﺭﻡ ﻣﻦ ﻋﻠﻴﻪ ﺩﻳﻦ‬ ‫ﻻ ﻳﺠﺪ ﻭﻓﺎﺀﻩ ﻭﻻ ﻳﻘﺒﻞ ﻗﻮﻟﻪ‪ :‬ﺇﻧﻪ ﻏﺎﺭﻡ ﺇﻻ ﺑﺒﻴﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﻦ ﻟﺰﻣﻪ ﻏﺮﻡ ﻋﻦ‬ ‫ﻏﻴﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﻠﺰﻭﻡ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺩﺧﻞ ﻓﻲ ﺍﻟﻐﺎﺭﻡ ﻣﻦ ﺫﻫﺐ ﻣﺎﻟﻪ ﺑﺠﺎﺋﺤﺔ‪ ،‬ﻭﻣﻨﻊ‬ ‫ﺍﻷﻛﺜﺮ ﺇﻋﻄﺎﺀﻫﺎ ﻓﻲ ﺩﻳﻦ ﻋﻠﻰ ﻣﻴﺖ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻻ ﻳﻌﻄﻰ ﺍﻟﻐﺎﺭﻡ ﺇﻥ ﻛﺎﻥ‬ ‫ﻣﺎ ﻟﺰﻣﻪ ﻣﻦ ﺩﻳﺔ ﻗﺘﻞ ﻻ ﻳﺠﻮﺯ‪ ،‬ﺃﻭ ﻓﺴﺎﺩ ﻭﻧﺤﻮﻩ ﻣﻤﺎ ﻻ ﻳﺤﻞ‪ ،‬ﻭﺃﺟﻴﺰ ﺇﻥ ﻛﺎﻥ‬ ‫ﺧﻄﺄ‪ ،‬ﻭﺗﻌﻄﻰ ﺍﻟﻌﺎﻗﻠﺔ ﻓﻴﻤﺎ ﻳﻠﺰﻣﻬﺎ ﻣﻨﻬﺎ ﻟﺪﺧﻮﻟﻬﻢ ﻓﻲ ﺍﻟﻐﺎﺭﻣﻴﻦ‪ ،‬ﻭﻻ ﻳﻌﻄﻰ‬ ‫ﻟﻠﻐﺎﺭﻡ ﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﻣﺎ ﻳﺆﺩﻱ ﻣﻨﻪ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﺮﻙ ﻟﻪ ﻗﺪﺭ ﻣﺎ ﻳﻐﻨﻴﻪ ﻓﻲ‬ ‫ﺍﻟﻮﻗﺖ ﻭﻳﻌﻄﻰ ﺍﻟﺒﻘﻴﺔ ﻭﻳﻌﺎﻥ ﺑﺎﻟﺰﻛﺎﺓ ﺇﻥ ﻟﻢ ﺗﻜﻒ ﺍﻟﺒﻘﻴﺔ‪ ...‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻳﻌﻄﻲ‬ ‫ﻭﺗﺒﻘﻰ ﻟﻪ ﻣﺆﻧﺔ ﺳﻨﺔ ﻓﻼ ﺗﻌﻄﻰ ﻟﻪ)‪.(٢‬‬ ‫‪W ٣٢‬ر‪$‬ن ‪ E‬ﻻ ‪$>4'T‬ن ا ة‪:‬‬ ‫ﻫﻨﺎﻙ ﻣﺠﺎﻻﺕ ﻳﻐﺮﻡ ﺍﻟﻤﺮﺀ ﻓﻴﻬﺎ ﻭﻣﻊ ﻫﺬﺍ ﻻ ﺗﺨﺮﺝ ﻟﻪ ﺯﻛﺎﺓ ﺿﻤﻦ ﺻﻨﻒ‬ ‫ﺍﻟﻐﺎﺭﻣﻴﻦ ﻭﻗﺪ ﻳﺴﺘﺤﻘﻬﺎ‪ ،‬ﻭﻳﻔﺼﻞ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺃﻃﻔﻴﺶ ﺫﻟﻚ ‬ ‫ﻗﺎﺋﻼ‪:‬‬ ‫»ﻻ ﻟﺒﻨﺎﺀ ﻣﺴﺠﺪ ﺃﻭ ﺻﻼﺣﻪ‪ ،‬ﺃﻭ ﻣﻘﺒﺮﺓ ﺃﻭ ﺻﻼﺣﻬﺎ‪ ،‬ﺃﻭ ﺷﺮﺍﺀ ﻛﻔﻦ ﺃﻭ ﺇﺻﻼﺡ‬ ‫ﻃﺮﻳﻖ ﺃﻭ ﺇﻃﻌﺎﻡ ﺿﻴﻒ ﺃﻭ ﺻﺪﻳﻖ‪ ،‬ﺃﻭ ﺣﺞ ﻧﺎﻓﻠﺔ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻣﻦ ﻟﺰﻣﻪ ﺣﺞ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٣١/٢ :‬ ‪.٣٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٣٤/٣ :‬ ‪ ،٢٣٥‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٥١٨/٣ :‬ ‪ ،٥١٩‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٠٣/١٩ :‬ ‪.١٠٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪46‬‬ ‫ﺑﻨﺬﺭ‪ ،‬ﺃﻭ ﺩﺧﻞ ﻓﻴﻪ ﻧﺎﻓﻠﺔ ﻭﻓﺴﺪ ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ ﻳﺠﻮﺯ ﻟﻪ ﺃﺧﺬﻫﺎ ﻟﺬﻟﻚ ﻟﻠﺰﻭﻣﻪ‪،‬‬ ‫ﺃﻭ ﺗﺰﻭﻳﺞ ﻷﻭﻻﺩ ﺫﻛﻮﺭ ﺃﻭ ﺇﻧﺎﺙ‪ ،‬ﺑﻞ ﻳﻘﺒﺾ ﺍﻟﺮﺟﻞ ﺍﻟﺰﻛﺎﺓ ﻟﻴﺘﺰﻭﺝ‪ ،‬ﻭﺇﻥ ﺃﺧﺬﻫﺎ‬ ‫ﺃﺑﻮﻩ ﻭﻗﺎﻝ ﻟﻠﻤﻌﻄﻲ‪ :‬ﺇﻧﻚ ﺗﻌﻄﻲ ﻭﻟﺪﻱ ﻭﻗﺒﻞ ﺍﻟﻤﻌﻄﻲ ﺟﺎﺯ‪ ،‬ﻭﻇﺎﻫﺮ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ‬ ‫ﻋﻠﻰ ﺍﻷﺏ ﺗﺰﻭﻳﺞ ﺍﺑﻨﻪ‪ ،‬ﺃﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﺄﺧﺬﻫﺎ ﻟﻨﻔﺴﻪ ﻟﻴﺰﻭﺝ ﺑﻬﺎ ﺍﺑﻨﻪ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻳﺄﺧﺬﻫﺎ ﻟﻴﺰﻭﺝ ﺍﺑ ﻨﺎ ﺁﺧﺮ ﻟﻠﻌﺪﺍﻟﺔ ﻋﻠﻴﻪ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻣﺎﻝ‪ ،‬ﺃﻭ ﺻﻠﺔ ﺭﺣﻢ ﺑﻞ‬ ‫ﻳﻌﻄﻲ ﺍﻟﺮﺣﻢ ﻻ ﻟﻘﺼﺪ ﺃﻧﻬﺎ ﺃﺩﺍﺀ ﻟﺤﻖ ﺍﻟﺮﺣﻢ‪ ،‬ﺑﻞ ﻷﻧﻬﻢ ﺃﻫﻞ ﻟﻬﺎ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻳﻜﻮﻥ‬ ‫ﺻﺪﻗﺔ ﻭﺻﻠﺔ«)‪.(١‬‬ ‫‪ ٣٣‬د‪ +/‬اات ‪NZ E‬ء ا>=‪ )Z E  G‬ار‪:E‬‬ ‫ﻣﻐﺮﻣﺎ ﻟﺘﻠﻚ‬ ‫‬‫ﺇﺫﺍ ﺟﻨﻰ ﺳﻔﻬﺎﺀ ﺍﻟﻘﺒﻴﻠﺔ ﺟﻨﺎﻳﺔ ﻭﺃﺭﺍﺩ ﺟﺒﺎﺓ ﺍﻟﺒﻠﺪ ﺃﻥ ﻳﺪﻓﻌﻮﺍ‬ ‫ﺍﻟﻨﺎﺯﻟﺔ ﻣﺼﻠﺤﺔ ﻟﻠﻘﺒﻴﻠﺔ ﺃﻳﺠﻮﺯ ﻟﻤﻦ ﺃﺭﺍﺩﻭﺍ ﻣﻨﻪ ﻏﺮﺍﻣﺔ ﺃﻥ ﻳﺪﻓﻌﻬﺎ ﻣﻦ ﺍﻟﺰﻛﺎﺓ؟‬ ‫ﻳﺠﻴﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻫﺬﺍ ﻓﻴﻘﻮﻝ‪ :‬ﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺍﻟﻐﺎﺭﻣﻴﻦ ﻓﻲ ﺷﻲﺀ؛‬ ‫ﻷﻧﻪ ﻣﻔﺴﺪ ﻣﺴﺮﻑ ﻭﺇﻥ ﺗﺤﻤﻞ ﺍﻟﻐﺮﺍﻣﺔ ﻛﺒﻴﺮ ﺍﻟﻘﺒﻴﻠﺔ ﻟﺪﻓﻊ ﺍﻟﺒﻼﺀ‪ ،‬ﻓﺬﻟﻚ ﺍﻟﻜﺒﻴﺮ‬ ‫ﻏﺎﺭﻣﺎ ﻟﺘﺤﻤﻠﻪ ﻫﺬﻩ ﺍﻟﺤﻤﺎﻟﺔ ﻟﻤﺼﻠﺤﺔ ﺍﻟﻘﺒﻴﻠﺔ)‪.(٢‬‬ ‫‬‫ﻳﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ‬ ‫‪ Y_h ٣٤‬ام ا‪ G f4'Ta‬ة‪:‬‬ ‫ﺍﻟﻀﺎﺑﻂ ﻟﻠﻤﻨﺢ ﺃﻭ ﺍﻟﻤﻨﻊ ﻫﻨﺎ ﻫﻮ ﺗﻌﺮﻳﻒ ﺍﻟﻐﺎﺭﻡ ﻭﻫﻮ ﺍﻟﻤﺪﻳﻦ ﺑﻼ ﺳﺮﻑ‬ ‫ﻭﻓﺴﺎﺩ‪ ،‬ﻳﻘﻮﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪» :‬ﻣﻌﻨﻰ ﺻﻔﺔ ﺍﻟﻐﺎﺭﻣﻴﻦ ﺃﻧﻪ ﻛﻞ ﻣﻦ‬ ‫ﺍﻟﺪﻳﺎﺕ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ‬ ‫ﻟﺤﻘﻪ ﻏﺮﻡ‪ ،‬ﻭﺛﺒﺖ ﻋﻠﻴﻪ ﺣﻖ ﺇﻻ ﻓﻲ ﺍﻟﻘﺘﻞ ﻣﻦ ﻃﺮﻳﻖ ‬ ‫ﺍﻟﻔﺴﺎﺩ ﻭﺳﺎﺋﺮ ﺫﻟﻚ ﻏﺮﻡ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻋﻦ ﻓﺴﺎﺩ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﺃﻭ ﺷﻲﺀ‬ ‫ﻻ ﻳﺴﻌﻪ ﺟﻨﺎﻳﺘﻪ‪ ...‬ﻭﻗﺪ ﻳﺨﺮﺝ ﻓﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻰ ﻓﻴﻤﺎ ﻟﺰﻣﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٢٣٥/٣ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٧٥/٢ :‬‬ ‫‪47‬‬‫ﺍﻟﻤﺼﺎﺭﻑ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺰﻛﺎﺓ‬ ‫ﻣﻦ ﻗﺒﻞ ﺍﻟﺨﻄﺄ‪ ،‬ﺃﻇﻨﻬﻢ ﻳﺬﻫﺒﻮﻥ ﺑﺬﻟﻚ؛ ﺇﺫ ﻫﻮ ﻏﻴﺮ ﻣﻔﺴﺪ ﻭﻻ ﺁﺛﻢ ﻓﻲ ﺫﻟﻚ)‪.(١‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺳﻔﻬﺎﺀ ﺍﻟﻘﺒﻴﻠﺔ ﺇﺫﺍ ﺟﻨﻮﺍ ﺟﻨﺎﻳﺔ ﻭﺃﺭﺍﺩ ﺟﺒﺎﺓ ﺍﻟﺒﻠﺪ‬ ‫ﻣﻐﺮﻣﺎ ﻟﺘﻠﻚ ﺍﻟﻨﺎﺯﻟﺔ ﻣﺼﻠﺤﺔ ﻟﻠﻘﺒﻴﻠﺔ ﺃﻳﺠﻮﺯ ﻟﻤﻦ ﺃﺭﺍﺩﻭﺍ ﻣﻨﻪ ﻏﺮﺍﻣﺔ ﺃﻥ‬ ‫‬‫ﺃﻥ ﻳﺪﻓﻌﻮﺍ‬ ‫ﻳﺪﻓﻌﻬﺎ ﻣﻦ ﺍﻟﺰﻛﺎﺓ؟‬ ‫ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺍﻟﻐﺎﺭﻣﻴﻦ ﻓﻲ ﺷﻲﺀ‪ ،‬ﻷﻧﻪ ﻣﻔﺴﺪ ﻣﺴﺮﻑ ﻭﺇﻥ ﺗﺤﻤﻞ‬ ‫ﻏﺎﺭﻣﺎ ﻟﺘﺤﻤﻠﻪ‬ ‫‬‫ﺍﻟﻐﺮﺍﻣﺔ ﻛﺒﻴﺮ ﺍﻟﻘﺒﻴﻠﺔ ﻟﺪﻓﻊ ﺍﻟﺒﻼﺀ‪ ،‬ﻓﺬﻟﻚ ﺍﻟﻜﺒﻴﺮ ﻳﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻫﺬﻩ ﺍﻟﺤﻤﺎﻟﺔ ﻟﻤﺼﻠﺤﺔ ﺍﻟﻘﺒﻴﻠﺔ)‪.(٢‬‬ ‫‪ <=Z ./ ٣٥‬اﷲ‪:‬‬ ‫ﺍﻟﻤﻘﺼﻮﺩ ﺑﻤﺼﺮﻑ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﻫﻮ ﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ)‪.(٣‬‬ ‫ﻭﻳﺘﻮﺳﻊ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻓﻲ ﻣﻌﻨﻰ »ﺳﺒﻴﻞ ﺍﷲ« ﻓﻴﻘﻮﻝ‪ :‬ﻭﺃﻣﺎ ﺳﻬﻢ ﺳﺒﻴﻞ‬ ‫ﺍﷲ ﻓﻬﻮ ﻣﺼﺮﻭﻑ ﻓﻲ ﻧﻔﻘﺔ ﺍﻟﻐﺰﺍﺓ ﺍﻟﻤﺠﺎﻫﺪﻳﻦ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﺍﻵﻣﺮﻳﻦ ﺑﺎﻟﻤﻌﺮﻭﻑ‪،‬‬ ‫ﻭﺍﻟﻨﺎﻫﻴﻦ ﻋﻦ ﺍﻟﻤﻨﻜﺮ‪ ،‬ﺍﻟﻘﺎﺋﻤﻴﻦ ﺑﺪﻳﻦ ﺍﷲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻦ ﻳﺴﻌﻰ ﻋﻠﻰ ﺍﻟﻌﻴﺎﻝ‬ ‫ﻓﺴﻌﻴﻪ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺧﺮﺝ ﻓﻲ ﻃﻠﺐ ﻋﻠﻢ ﻓﻬﻮ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﺣﺘﻰ ﻳﺮﺟﻊ)‪.(٤‬‬ ‫‪0> ٣٦‬ار  ‪ RO‬ازي ‪ <=Z ./‬اﷲ‪:‬‬ ‫ﺍﻟﻐﺎﺯﻱ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﻳﻌﻄﻰ ﻣﺎ ﻳﻜﻔﻴﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺃﻃﻔﻴﺶ‪:‬‬ ‫»ﻳﻌﻄﻰ ﻗﺪﺭ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻫﻮ ﻭﻣﻦ ﻳﻠﺰﻣﻪ ﻋﻮﻟﻪ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺍﻟﻔﻲﺀ ﻣﺎ ﻳﻐﻨﻢ‬ ‫ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻛﻔﺎﻑ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻌﻄﻰ ﺍﻟﻐﺎﺯﻱ ﺇﻟﻰ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪ ،‬ﻭﻻ ﻳﻐﻨﻢ ﻣﺎﻟﻬﻢ‪،‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.١٠٤/١٩ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٧٥/٢ :‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪.١١٢٩/٢ :‬‬ ‫)‪ (٤‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،٥١٩/٣ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٢٣٧/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪48‬‬ ‫ﻓﻘﻴﺮﺍ ﺃﻭ ﺍﻧﻘﻄﻊ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻰ ﺍﻟﻐﺎﺯﻱ ﻭﻟﻮ ﻛﺎﻥ‬ ‫‬‫ﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻄﻰ ﺇﻻ ﺇﻥ ﻛﺎﻥ‬ ‫ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﻭﺇﻻ ﺍﺳﺘﻐﻨﻲ ﻋﻨﻪ ﺑﺎﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻤﺴﺎﻛﻴﻦ ﻓﻴﺪﺧﻞ ﻓﻴﻬﻢ‪ ،‬ﻭﻛﺬﺍ ﻳﻘﺎﻝ ﻓﻲ‬ ‫ﺍﻟﻐﺎﺭﻡ‪ ،‬ﻭﻓﻲ »ﺍﻟﻘﻮﺍﻋﺪ«‪ :‬ﻳﻌﻄﻰ ﺍﻟﻐﺎﺯﻱ ﻣﺎ ﻳﺤﻤﻠﻪ ﺇﻟﻰ ﻣﻐﺰﺍﻩ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﻓﺮﺿﺎ ﺃﻭ ‬ ‫ﻧﻔﻼ؛ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ‬‫ﻭﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺗﻌﻄﻰ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺤﺞ ﻣﻄﻠﻘﺎ ‬ ‫ﺛﻮﺭ‪ :‬ﻻ ﺗﻌﻄﻰ ﻓﻲ ﺣﺞ ﻭﻻ ﻋﻤﺮﺓ‪ .‬ﺍﻫ)‪.(١‬‬ ‫‪ RO <3 ٣٧‬ازي ‪ <=Z ./‬اﷲ إن ن ‪ -W‬ﷰ؟‪:‬‬ ‫ﻭﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺎﻟﻐﺎﺯﻱ ﺇﻥ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ‪ :‬ﻫﻞ ﻳﻌﻄﻰ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﻬﻢ ﺃﻡ ﻳﻘﺘﺼﺮ‬ ‫ﺍﻹﻋﻄﺎﺀ ﻋﻠﻰ ﺍﻟﻔﻘﻴﺮ ﻓﻘﻂ ﺑﺎﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻛﻼﻡ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ ﻗﺒﻞ‬ ‫ﻗﻠﻴﻞ؟‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺳﻬﻢ ﺳﺒﻴﻞ‬ ‫ﺍﷲ؛ ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻳﻌﻄﻰ ﺍﻟﻐﺎﺯﻱ ﻣﻨﻬﺎ ﻭﺇﻥ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻭﺇﺳﺤﺎﻕ ﻭﺃﺑﻲ ﻋﺒﻴﺪ ﻭﺃﺑﻲ ﺛﻮﺭ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻳﺤﻤﻞ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺴﺒﻴﻞ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻨﻌﻤﺎﻥ ﻭﻣﺤﻤﺪ ﻭﻳﻌﻘﻮﺏ‪ :‬ﻻ ﻳﻌﻄﻰ ﺍﻟﻐﺎﺯﻱ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﺇﻻ ﺃﻥ‬ ‫ﻣﻨﻘﻄﻌﺎ‪.‬‬ ‫‬‫ﻳﻜﻮﻥ‬ ‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﻜﺘﺎﺏ ﻓﻘﻮﻟﻪ‪ª ﴿ :‬‬ ‫‪‬‬‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﻫﺬﺍ ﺧﻼﻑ ﻇﺎﻫﺮ ﺍﻟﻘﺮﺁﻥ‬ ‫« ¬ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[١٥٤ :‬ﻭﺃﻣﺎ ﺍﻟﺴﻨﺔ ﻓﻘﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻻ ﺗﺤﻞ ﺍﻟﺼﺪﻗﺔ ﻟﻐﻨﻲ ﺇﻻ‬ ‫ﺧﻤﺴﺔ« ﺁﺧﺮﻫﺎ‪» :‬ﺃﻭ ﻏﺎﺯ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ«)‪.(٢‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻧﺤﻮ ﻣﺎ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﺠﻮﺯ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٣٥/٣ :‬ ‪.٢٣٦‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﺍﻟﺤﺎﻛﻢ ﻭﺍﺑﻦ ﺧﺰﻳﻤﺔ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ‪.‬‬ ‫‪49‬‬‫ﺍﻟﻤﺼﺎﺭﻑ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺰﻛﺎﺓ‬ ‫ﻏﺎﺯﻳﺎ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻳﻘﺒﻀﻬﺎ‬ ‫‬‫ﺃﻥ ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺍﻟﻐﻨﻲ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻴﺠﻌﻠﻬﺎ ﺣﻴﺚ ﺷﺎﺀ ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺠﻌﻠﻬﺎ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‪ .‬ﻭﻓﻲ ﺍﻟﻐﻨﻲ‬ ‫ﻭﺍﻟﻔﻘﻴﺮ‪ ،‬ﻭﻓﻲ ﺃﺭﺑﺎﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺣﺎﻝ ﻣﺎ ﻳﻜﻮﻥ ﺩﻓﻌﻬﺎ ﺑﺎﻟﻘﺴﻢ ﻓﻼ ﻳﺴﻠﻤﻮﻧﻬﺎ ﺇﻻ‬ ‫ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ)‪.(١‬‬ ‫‪ ٣٨‬ا  ا'‪ <=Z ./ )Z )GT' .‬اﷲ‪:‬‬ ‫ﺍﻷﺻﻞ ﺃﻥ ﺗﺴﻠﻢ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﺃﻭ ﺇﻟﻰ ﺍﻟﺜﻘﺎﺕ ﺍﻟﺬﻳﻦ ﻳﺆﺗﻤﻨﻮﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﺴﺘﻌﻤﻠﻬﺎ ﺃﻗﻮﺍﻡ ﺑﻐﻴﺮ ﺇﺫﻥ ﺍﻷﺋﻤﺔ‪ ،‬ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪:‬‬ ‫ﺇﺫﺍ ﺛﺒﺖ ﻣﻌﻨﺎ ﺳﺒﻴﻞ ﺍﷲ ﻣﻦ ﺍﻟﺨﺎﺭﺟﻴﻦ ﻓﻴﻪ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ ﻫﻨﺎ ﷲ ﺷﺒﻬﺔ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﻟﺮﺏ ﺍﻟﺰﻛﺎﺓ ﻭﺍﻹﻣﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻛﻠﻪ ﺳﻮﺍﺀ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻨﺪﻱ ﺃﺷﺒﻪ ﺇﻻ ﺃﻧﻪ‬ ‫ﻻ ﻳﺼﺢ ﻋﻨﺪﻱ ﻫﺬﺍ ﺇﻻ ﺃﻥ ﻳﺴﻠﻢ ﺇﻟﻰ ﺍﻟﺜﻘﺎﺕ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺇﻥ ﻳﺠﻌﻠﻮﻫﺎ‬ ‫ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺃﻧﻬﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻨﻔﻘﻮﻧﻬﺎ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ .‬ﻭﻣﻦ‬ ‫ﺳﻴﺮﺓ ﻣﻨﻴﺮ ﺑﻦ ﺍﻟﻨﻴﺮ‪ :‬ﻓﺎﺳﺘﻌﻤﻞ ﺃﻗﻮﺍﻡ ﺃﻧﻔﺴﻬﻢ ﺑﻐﻴﺮ ﺍﻷﺋﻤﺔ ﻓﻲ ﻃﻠﺐ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻭﺍﻟﺤﺮﺹ ﻋﻠﻰ ﺟﻤﻌﻬﺎ‪ ،‬ﻭﺃﺧﺬﺕ ﺍﻟﺼﺪﻗﺎﺕ ﺑﺤﻘﻬﺎ ﻭﺑﻐﻴﺮ ﺣﻘﻬﺎ‪ ،‬ﻭﻗﺴﻤﺖ‬ ‫ﻓﻲ ﻏﻴﺮ ﺃﻫﻠﻬﺎ)‪.(٢‬‬ ‫‪ ٣٩‬ا_‪ E‬ا‪:<=T‬‬ ‫ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻫﻮ ﺍﻟﻤﺴﺎﻓﺮ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﺃﻣﺎ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‬ ‫ﻓﻬﻮ ﺍﻟﻤﺴﺎﻓﺮ ﺍﻟﻤﺤﺘﺎﺝ‪ ،‬ﻭﺍﻟﺤﺎﺝ ﺍﻟﻤﻨﻘﻄﻊ ﺍﻟﻀﻌﻴﻒ ﺍﻟﻔﻘﻴﺮ ﻓﻲ ﺳﻔﺮﻩ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﻏﻨ ‪‬ﻴﺎ ﻓﻲ ﻭﻃﻨﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٢٣٩/١٩ :‬ ‪.٢٤٠‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٤٠/١٩ :‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،٥١٩/٣ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ،١١٢٩/٢ :‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٩٥/١٩ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪50‬‬ ‫‪ ٤٠‬ا_‪ E‬ا‪ <=T‬و‪ NZ‬ا‪:Pa‬‬ ‫ﻭﻻ ﻳﺄﺧﺬ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﻬﻢ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺳﻔﺮ ﻣﻌﺼﻴﺔ‪ ،‬ﻗﺎﻝ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻭﻟﻴﺲ ﻋﻨﺪﻱ ﻓﻲ ﺫﻟﻚ ﻓﺮﻕ ﻓﻴﻤﺎ ﻛﺎﻥ ﺍﻟﻤﺴﺎﻓﺮ‪ ،‬ﺇﻻ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﻣﻌﺼﻴﺔ ﺍﷲ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻌﺠﺒﻨﻲ ﺃﻥ ﻳﻌﺎﻥ ﺃﻫﻞ ﻣﻌﺼﻴﺔ ﺍﷲ ﻋﻠﻰ‬ ‫ﻣﻌﺼﻴﺘﻬﻢ ﻣﻦ ﻣﺎﻝ ﺍﷲ ﺇﺫﺍ ﻛﺎﻥ ﻗﺼﺪﻫﻢ ﻭﺳﻔﺮﻫﻢ ﻟﺬﻟﻚ)‪.(١‬‬ ‫‪ ٤١‬أ‪$‬ال ا_‪ E‬ا‪ <=T‬و>‪0‬ار  ‪:RO‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻻﺑﻦ ﺍﻟﺴﺒﻴﻞﻭﻫﻮ ﺍﻟﻤﻨﻘﻄﻊ ﻋﻦ ﺃﻫﻠﻪ ‬ ‫‬ ‫ﻣﺨﺎﻟﻔﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻧﻘﻄﺎﻋﻪ ﺑﺴﻔﺮ‬ ‫ﻳﻌﻄﻰ ﻟﻪ ﻗﺪﺭ ﻣﺒﻠﻐﻪ ﻭﻟﻮ ﺍﺳﺘﻐﻨﻰ ﺑﺒﻠﺪﻩ ﺃﻭ ﻛﺎﻥ‬ ‫ﺃﻭ ﺑﺄﺳﺮ ﺃﻭ ﺑﺬﻫﺎﺏ ﺃﻫﻠﻪ ﻋﻨﻪ‪ ،‬ﻭﻳﻌﻄﻰ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻏﻨ ‪‬ﻴﺎ ﻓﻲ ﺑﻠﺪﻩ ﻭﻟﻮ ﺃﻛﺜﺮ ﻣﻤﺎ‬ ‫ﺑﺎﻗﻴﺎ ﺑﻴﺪﻩ ﺇﻥ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ ﺇﺫﺍ ﻭﺻﻠﻪ‪ ،‬ﺃﻱ‪ :‬ﺃﻫﻠﻪ ﻭﻣﺎﻟﻪ ﻋﻠﻰ ﺃﻫﻞ‬ ‫ﻳﻮﺻﻠﻪ ﻭﻫﻞ ﻳﻨﻔﻖ ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺑﻨﻴﺔ ﻣﻌﻄﻴﻪ ﺍﻷﻭﻝ‪ ،‬ﻭﺛﻮﺍﺑﻪ ﻟﻸﻭﻝ‪ ،‬ﻭﻛﺬﺍ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﻣﻌﻬﻢ ﺑﻌﺪ ﺫﻫﺎﺑﻬﻢ ﻋﻨﻪ‬ ‫ﻷﻥ ﺟﻮﺍﺯ ﺃﺧﺬﻩ ﺍﻟﺰﻛﺎﺓ ﻃﺎﺭﺉ ﻋﻠﻴﻪ ﻓﻲ ﺣﺎﻝ ﻟﻪ ﻣﺎﻝ ﻻ ﻳﺼﻞ ﺇﻟﻴﻪ‪ ،‬ﻓﻜﺎﻥ ﻛﺎﻟﺬﻱ‬ ‫ﺧﺎﻑ ﺍﻟﻤﻮﺕ ﻓﺄﻛﻞ ﻣﻦ ﻣﺎﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ ﺃﻓﺪﻯ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﻤﻮﺕ ﺃﻭ ﻧﺤﻮﻩ ﻣﻦ ﺿﺮ‬ ‫ﺍﻟﺒﺪﻥ‪ ،‬ﻭﺇﺫﺍ ﻭﺻﻞ ﻣﺎﻟﻪ ﻏﺮﻡ ﻟﺼﺎﺣﺐ ﺍﻟﻤﺎﻝ ﻣﺠﻴﺰ ﻫﺬﺍ ﻟﻪ‪ ،‬ﻭﻛﻤﻀﻄﺮ ﻷﻛﻞ ﻣﻴﺘﺔ‬ ‫ﻭﻧﺤﻮﻫﺎ ﺇﺫﺍ ﻭﺟﺪ ﻏﻨﻰ ﻋﻨﻬﺎ ﺣﺮﻣﺖ ﻋﻠﻴﻪ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺍﻟﻤﻀﻄﺮ ﺇﻟﻴﻬﺎ ﺃﻭ ﺇﻟﻰ ﻏﻴﺮﻫﺎ‬ ‫ﻻ ﻳﺘﺰﻭﺩ ﻣﻨﻬﺎ ﻭﻻ ﻳﺄﻛﻞ ﺇﻻ ﺑﻤﻘﺪﺍﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻪ ﺍﻟﺘﺰﻭﺩ ﻓﺈﺫﺍ ﻏﻨﻲ ﻋﻨﻬﺎ ﻃﺮﺣﻬﺎ‪ ،‬ﺃﻭ‬ ‫ﻳﻤﺴﻜﻪ؛ ﻷﻧﻪ ﺃﺧﺬﻩ ﻛﻤﺎ ﻳﺠﻮﺯ ﻟﻪ ﻗﻮﻻﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟﻤﺴﺎﻓﺮ ﺍﻟﻤﺤﺘﺎﺝ ﻟﻬﺎ ﻭﻟﻮ‬ ‫ﺍﺳﺘﻐﻨﻰ ﺑﺒﻠﺪﻩ‪ ،‬ﻭﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﻘﻮﻝ‪ :‬ﻳﻐﺮﻡ ﻣﺎ ﺃﺧﺬ ﺇﺫﺍ ﻭﺻﻞ‪ ،‬ﻳﻐﺮﻡ‬ ‫ﻟﻠﻤﻌﻄﻲ ﻛﻞ ﻣﺎ ﺃﺧﺬ ﻻ ﺍﻟﺒﺎﻗﻲ ﻓﻘﻂ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﺍﻟﻤﺴﺎﻓﺮ ﻓﻲ ﻃﺎﻋﺔ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﻨﻘﻄﻊ ﺑﻪ ﺍﻟﺤﺎﺝ)‪.(٢‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٩٥/١٩ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٣٦/٣ :‬ ‪.٢٣٧‬‬ ‫‪51‬‬‫ﺍﻟﻤﺼﺎﺭﻑ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﺰﻛﺎﺓ‬ ‫ﻗﺎﻝ‪ :‬ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻣﻦ ﺍﻧﻘﻄﻊ ﻋﻦ ﻣﺎﻟﻪ ﻓﻮﺻﻠﺖ ﺇﻟﻴﻪ ﺍﻟﺤﺎﺟﺔ ﻭﻟﻢ ﻳﺼﻞ‬ ‫ﺍﻟﺴﻠﻒ ﻭﻻ ﻣﻦ ﻳﻌﻄﻴﻪ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻟﻤﺎﻟﻪ ﺃﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻗﺪﺭ‬‫‬‫ﺇﻟﻴﻪ ﺑﻤﻌﻨﻰ ﻭﻟﻢ ﻳﺠﺪ‬ ‫ﻣﺎ ﻳﺤﺘﺎﺝ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﺑﻘﻲ ﺑﻴﺪﻩ ﻏ ﺮﻣﻪ ﺃﻭ ﺃﻋﻄﺎﻩ ﺍﻟﻔﻘﺮﺍﺀ)‪.(١‬‬ ‫‪  ٤٢‬ا ا  ة ﻻ  ا‪:‬‬ ‫ﺃﻣﺎ ﺣﺪ ﺍﻟﻤﺴﺎﻓﺔ ﺍﻟﺘﻲ ﻳﻌﺘﺒﺮ ﺑﻬﺎ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻛﺬﻟﻚ ﻓﻬﻲ ﻛﻞ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻪ‬ ‫ﻣﺴﺎﻓﺮﺍ ﻓﻬﻮ ﻋﻨﺪﻧﺎ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‪،‬‬ ‫‬‫ﺳﻔﺮ‪ ،‬ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻭﺍﻟﻤﺴﺎﻓﺮ ﻋﻨﺪﻧﺎ ﻣﻦ ﺟﺎﻭﺯ ﻓﺮﺳﺨﻴﻦ ﻣﻦ ﻣﻨﺰﻟﻪ ﻭﺩﺍﺭﻩ‪ .‬ﻭﺣﻔﻆ ﺍﻟﻮﺿﺎﺡ ﺑﻦ ﻋﻘﺒﺔ‬ ‫ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﻤﻔﻀﻞ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﻦ ﺟﺎﻭﺯ ﺍﻟﻔﺮﺳﺨﻴﻦ ﻣﻦ ﺑﻠﺪﻩ ﻓﻬﻮ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ)‪.(٢‬‬ ‫‪ ٤٣‬إ!ر اع  أ زة‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻳﺪﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻫﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻝ ﻟﻠﻤﺪﻓﻮﻉ ﻟﻪ‪ :‬ﺇﻧﻬﺎ‬ ‫ﻣﻦ ﻣﺎﻝ ﺍﷲ ﺃﻭ ﻣﻦ ﺯﻛﺎﺓ ﻣﺎﻟﻲ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﻞ ﺫﻟﻚ ﻣﺎ ﺗﺮﻯ ﻋﻠﻴﻪ‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺨﺒﺮ ﺑﻬﺎ ﻷﻣﻮﺭ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻳﺨﺮﺝ ﺑﺬﻟﻚ ﻣﻦ ﺃﺣﻮﺍﻝ‬ ‫ﺍﻟﻨﻔﺲ ﺍﻟﺮﺩﻳﺔ؛ ﺇﺫ ﻳﺘﻮﻫﻢ ﺍﻟﻨﺎﻇﺮ ﺃﻧﻪ ﻳﻨﻔﻖ ﻣﻦ ﻣﺎﻟﻪ ﻭﻟﻴﺲ ﻫﻮ ﻛﺬﻟﻚ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﺮﺽ ﻭﺇﻇﻬﺎﺭ ﺍﻟﻔﺮﺽ ﻣﺰﻳﻞ ﻟﺘﻬﻤﺔ ﺍﻟﺘﻀﻴﻴﻊ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻤﻌﻄﻰ ﻗﺪ‬ ‫ﻳﻜﻮﻥ ﻏﻨ ‪‬ﻴﺎ ﻻ ﺗﺠﻮﺯ ﻟﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺃﻧﻪ ﻓﻘﻴﺮ ﻣﺘﻨﺰﻩ ﻋﻦ ﺃﻭﺳﺎﺥ ﺍﻟﻨﺎﺱ ﻓﻴﻜﻮﻥ ﻫﺬﺍ‬ ‫ﻗﺪ ﻏﺮﻩ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻤﻌﻄﻰ ﺭﺑﻤﺎ ﻳﻌﺘﻘﺪ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﻌﻄﻰ ﻓﻴﻜﺎﻓﺌﻪ ﻋﻠﻴﻬﺎ‬ ‫ﻭﻫﻮ ﻻ ﻳﺤﻞ ﻟﻪ ﺍﻟﻌﻮﺽ‪ .‬ﻭﻛﻔﻰ ﺑﻬﺬﻩ ﺁﻓﺎﺕ ﻭﻣﺎ ﻣﻀﻰ ﻣﻦ ﺃﻣﺮﻩ ﻓﻼ ﻏﺮﻡ ﻋﻠﻴﻪ‬ ‫ﻓﻴﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻭﺿﻌﻬﺎ ﻓﻲ ﻏﻨﻰ ﺃﻭ ﻗﺒﻞ ﻋﻨﻬﺎ ﻣﻜﺎﻓﺂﺕ ﻓﻬﺬﺍ ﻳﻠﺰﻣﻪ ﻏﺮﻣﻬﺎ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٢٣٧/٣ :‬‬ ‫ﺗﻘﺮﻳﺒﺎ ﺛﻼﺛﺔ ﺃﻣﻴﺎﻝ ﺃﻭ ﺧﻤﺴﺔ ﺃﻣﻴﺎﻝ‪ ،‬ﻭﺍﻟﻤﻴﻞ ‪ ١,٦‬ﻛﻴﻠﻮﻣﺘﺮ‪ ،‬ﺃﻱ‪:‬‬ ‫‬‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،٩٦/١٩ :‬ﻭﺍﻟﻔﺮﺳﺦ‬ ‫ﺗﻘﺮﻳﺒﺎ‪.‬‬ ‫‬‫‪ ١٦٠٠‬ﻣﺘﺮ‪ ،‬ﻓﻌﻠﻰ ﺣﺴﺎﺏ ﺍﻟﻔﺮﺳﺦ ﺛﻼﺛﺔ ﺃﻣﻴﺎﻝ ﻳﻜﻮﻥ ﺍﻟﻔﺮﺳﺦ ‪ ٥‬ﻛﻴﻠﻮﻣﺘﺮ‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٨٥/٢ :‬ ‪.٨٦‬‬ ‫‪52‬‬ ‫‪ ) <4 E‬ا‪ mTa‬و‪ E‬ﻻ ‪<4‬‬ ‫‪ ) <4 E ٤٤‬ا‪:mTa‬‬ ‫ﺍﻟﻤﺴﺄﻟﺔ ﻻ ﺗﺤﻞ ﺇﻻ ﻟﺜﻼﺛﺔ‪ :‬ﻣﻦ ﻓﻘﺮ ﻣﺪﻗﻊ‪ ،‬ﺃﻭ ﻏﺮﻡ ﻣﻔﻈﻊ‪ ،‬ﺃﻭ ﺩﻡﻣﻮﺟﻊ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧ‪‬ﻪ ﻗﺎﻝ‪» :‬ﺇﻥ ﺍﻟﻤﺴﺄﻟﺔ ﻻ ﺗﺤﻞ ﺇﻻ ﻟﺜﻼﺛﺔ‪،‬‬ ‫ﺇﻻ ﻟﺮﺟﻞ ﺗﺤﻤﻞ ﺑﺤﻤﺎﻟﺔ ﺑﻴﻦ ﻗﻮﻡ‪ ،‬ﻭﺭﺟﻞ ﺃﺻﺎﺑﺘﻪ ﺟﺎﺋﺤﺔ ﻓﺎﺟﺘﺎﺣﺖ ﻣﺎﻟﻪ ﻓﻠﻴﺴﺄﻝ‬ ‫ﻗﻮﺍﻣﺎ ﻣﻦ ﻋﻴﺶ‪ ،‬ﻭﺭﺟﻞ ﺃﺻﺎﺑﺘﻪ ﻓﺎﻗﺔ ﺣﺘﻰ‬‫ﺣﺘﻰ ﻳﺼﻴﺐ ‬ ‫ﺪﺍﺩﺍ ﻣﻦ ﻋﻴﺶ ﺃﻭ ‬ ‫ﺳ ‬ ‫ﻳﺸﻬﺪ ﻟﻪ ﺛﻼﺛﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺤﺠﻰ ﻣﻦ ﻗﻮﻣﻪ ﺃﻧ‪‬ﻪ ﻗﺪ ﺃﺻﺎﺑﺘﻪ ﻓﺎﻗﺔ ﻭﺃﻧ‪‬ﻪ ﻗﺪ ﺣ ﻠﺖ ﻟﻪ‬ ‫ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻭﻣﺎ ﺳﻮﻯ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﺴﺎﺋﻞ ﺳﺤﺖ«)‪ ...(١‬ﻭﻫﺬﺍ ﺧﺒﺮ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﺸﺪﻳﺪ‬ ‫ﻭﺭﺧﺺ ﻟﻬﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ‪ .‬ﻭﻣﻦ‬‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻷﻧ‪‬ﻪ ﻗﺪ ﺣﺼﺮ ﺍﻟﻤﺴﺄﻟﺔ ﺑﻬﺬﺍ ﺍﻟﺨﺒﺮ‪ ،‬‬ ‫ﻃﺮﻳﻖ ﻋﻤﺮ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧ‪‬ﻪ ﻗﺎﻝ‪» :‬ﻻ ﺗﺤﻞ ﺍﻟﻤﺴﺄﻟﺔ ﺇﻻ ﻣﻦ ﻓﻘﺮ ﻣﺪﻗﻊ‪ ،‬ﺃﻭ ﻏﺮﻡ‬ ‫ﻣﻔﻈﻊ ﺃﻭ ﺩﻡﻣﻮﺟﻊ«)‪ ،(٢‬ﻭﻣﻌﻨﻰ ﺍﻟﺨﺒﺮﻳﻦ ﻭﺍﺣﺪ ﺇﻻ ﺃﻥ ﺍﻷﻟﻔﺎﻅ ﻣﺨﺘﻠﻔﺔ‪.‬‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧ‪‬ﻪ ﻗﺎﻝ‪» :‬ﻣﻦ ﺳﺄﻝ ﺍﻟﻨﺎﺱ ﻋﻦ ﻇﻬﺮ ﻏﻨﻰ ﺟﺎﺀﺕ ﻣﺴﺄﻟﺘﻪ‬ ‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺧﺪﻭﺷﺎ ﺃﻭ ﺧﻤﻮﺷﺎ ﺃﻭ ﺟﺪﻭ ﻋﺎ ﻓﻲ ﻭﺟﻬﻪ‪ ،‬ﻗﻴﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺃﺣﻤﺪ‪ ،‬ﻭﺍﻟﻔﺎﻗﺔ‪ :‬ﺍﻟﻔﻘﺮ‪ ،‬ﻭﺍﻟﺴﺪﺍﺩ‪ :‬ﻛﻞ ﺷﻲﺀ ﺳﺪﺩﺕ ﺑﻪ ﺣﺎﻻ ﻓﻬﻮ ﺳﺪﺍﺩ ﺑﻜﺴﺮ‬ ‫ﺍﻟﺴﻴﻦ‪ ،‬ﻭﻟﺬﻟﻚ ﺳ ‪‬ﻤﻲ ﺳﺪﺍﺩ ﺍﻟﻘﺎﺭﻭﺭﺓ ﻭﻫﻮ ﺻﻤﺎﻣﻬﺎ؛ ﻷﻧ‪‬ﻪ ﻳﺴﺪ ﺭﺃﺳﻬﺎ‪ ،‬ﻭﺃﻣﺎ ‪‬‬ ‫ﺍﻟﺴﺪﺍﺩ ﺑﻔﺘﺢ ﺍﻟﺴﻴﻦ‬ ‫ﻓﺈﻧ‪‬ﻪ ﺍﻹﺻﺎﺑﺔ ﻓﻲ ﺍﻟﻤﻨﻄﻖ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺇﻧ‪‬ﻪ ﻟﺬﻭ ﺳﺪﺍﺩ ﻓﻲ ﻣﻨﻄﻘﻪ ﻭﺗﺪﺑﻴﺮﻩ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ‪:‬‬ ‫‪.٦٠٨/١‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺃﺣﻤﺪ‪.‬‬ ‫‪53‬‬‫ﻣﻦ ﺗﺤﻞ ﻟﻬﻢ ﺍﻟﻤﺴﺄﻟﺔ ﻭﻣﻦ ﻻ ﺗﺤﻞ‬ ‫ﺩﺭﻫﻤﺎ ﺃﻭ ﻋﺪ ﻟﻬﺎ ﻣﻦ ﺍﻟﺬﻫﺐ«)‪ ،(١‬ﻭﻓﻲ ﺣﺪﻳﺚ ﺁﺧﺮ‬ ‫‬‫ﻣﺎ ﻏﻨﺎﻩ؟ ﻗﺎﻝ‪ :‬ﺧﻤﺴﻮﻥ‬ ‫ﻋﻨﻪ ﮊ ﺃﻧ‪‬ﻪ ﻗﺎﻝ‪» :‬ﻣﻦ ﺳﺄﻝ ﺍﻟﻨﺎﺱ ﻭﻣﻌﻪ ﺃﻭﻗﻴﺔ ﻓﻘﺪ ﺳﺄﻝ ﺍﻟﻨﺎﺱ ﺇﻟﺤﺎ ﻓﺎ«)‪ ،(٢‬ﻭﺭﻭﻱ‬ ‫‬ ‫ﻣﺎﻻ‪ ،‬ﻭﺍﻟﻤﺘﺄﺛﻞ‬ ‫ﻋﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺃﻧ‪‬ﻪ ﻗﺎﻝ‪» :‬ﻻ ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻣﺘﺄﺛﻞ‬ ‫ﺍﻟﺠﺎﻣﻊ«)‪ ،(٣‬ﻭﻟﻢ ﻳﺠﺪ ﻓﻲ ﺍﻟﻤﻘﺪﺍﺭ ‪‬‬ ‫ﺣﺪﺍ)‪.(٤‬‬ ‫‪ ٤٥‬إ‪O‬ء ا ة ‪ ./ 8 Ea‬اﻹ‪Z‬ﻼم ‪-W‬ء أو ‪-‬ء‪:‬‬ ‫ﻗﻴﻞ ﻟﻺﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻫﺬﺍﻥ ﺍﻟﺒﻴﺘﺎﻥ ﻋﻦ ﻣﺨﺎﻟﻔﻴﻨﺎ ﻓﻴﻤﺎ ﻗﻴﻞ‪:‬‬ ‫ﻓﻘﻴﺮﺍ ﺃﻭ ﻏﻨﻲ‬ ‫‬‫ﺃﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻟﻪ‬‫ﻣﻦ ﻓﻴﻪ ﻟﻺﺳﻼﻡ ﻧﻔﻊ ﺟﺎﺋﺰ‬ ‫ﻭﻛﺬﺍ ﺍﻹﻣﺎﻡ ﺑﻤﺴﺠﺪ ﻭﻣﺆﺫﻥ‬‫ﻛﻤﺪﺭﺱ ﻗﺎﺽﻭﻣﻔﺖ ﻋﺎﻣﻞ‬ ‫ﺃﻓﺘﻨﺎ ﻓﻴﻬﻦ ﺃﻫﻦ ﻛﻤﺎ ﺗﺒﺎﺩﺭ ﻓﻲ ﻓﻬﻤﻨﺎ‪ ،‬ﺃﻡ ﺷﻲﺀ ﻣﺨﺎﻟﻒ ﻟﻤﺎ ﻓﻬﻤﻨﺎ؟‬ ‫ﺍﻟﺠﻮﺍﺏ‪:‬‬ ‫ﺃﻣﺎ ﺍﻟﺒﻴﺘﺎﻥ ﻓﻌﻠﻰ ﻇﺎﻫﺮﻫﻤﺎ‪ ،‬ﻟﻜﻨﻬﻤﺎ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺬﻫﺐ‬ ‫ﺗﺤﻞ ﻟﻐﻨﻲ‪ ،‬ﻭﺍﺳﺘﺜﻨﻮﺍ ﻣﻦ ﺫﻟﻚ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻓﻲ ﺍﻹﺳﻼﻡ ﻏﻨﺎﺀ‬ ‫‬‫ﻋﻨﺪﻧﺎ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻻ‬ ‫ﺃﻭ ﻋﻨﺎﺀ‪ ،‬ﻓﺄ ‪‬ﻣﺎ ﺫﻭ ﺍﻟﻐﻨﺎﺀ ﻓﻲ ﺍﻹﺳﻼﻡ ﻓﻬﻢ ﺍﻟﻌﺎﻣﻠﻮﻥ ﻋﻠﻰ ﺍﻟﺰﻛﺎﺓ ﻭﻫﻢ ﺳﻌﺎﺓ‬ ‫ﺍﻹﻣﺎﻡ‪ ،‬ﻓﺈﻥ ﺍﻹﻣﺎﻡ ﻳﺪﻓﻊ ﺇﻟﻴﻬﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺃﻏﻨﻴﺎﺀ ﻭﺫﻟﻚ ﻟﻬﻢ ﺣﻼﻝ ﺑﻨﺺ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ v u ﴿ :‬ﺍﻟﺘﻮﺑﺔ‪ .[٦٠ :‬ﻭﺃﻣﺎ ﺫﻭ ﺍﻟﻌﻨﺎﺀ ﻓﻲ‬ ‫ﺍﻹﺳﻼﻡ ﻓﻬﻮ ﻣﻦ ﻳﺴﺘﻌﻴﻦ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺑﻌﻠﻤﻪ‪ ،‬ﻭﻳﺮﺟﻌﻮﻥ ﺇﻟﻰ ﺇﻓﺘﺎﺋﻪ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﻗﻴﻞ‪:‬‬ ‫ﺇﻥ ﻟﻤﺜﻞ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﺇﻥ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﻭﺭﺧﺼﻮﺍ ﻟﻪ ﺃﻥ ﻳﺤﺞ‬ ‫ﺃﻳﻀﺎ ﻣﻊ ﺃﻧﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺤﺞ ﺑﺎﻟﺰﻛﺎﺓ‪ ،‬ﻭﻛﺄﻧﻬﻢ ﺃﺧﺬﻭﺍ ﻣﻦ ﺫﻟﻚ ﻣﻦ ﻗﻮﻟﻪ‬ ‫ﻣﻨﻬﺎ ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ‪.‬‬ ‫)‪ (٤‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ‪ ٦٠٨/١ :‬ ‪ ،٦٠٩‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪.١٣٣/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪54‬‬ ‫ﺗﻌﺎﻟﻰ ﴿ | } ~ ﴾ ]ﺍﻟﺘﻮﺑﺔ‪ .[٦٠ :‬ﻭﺫﻟﻚ ﻓﻲ ﺁﻳﺔ ﺍﻟﺼﺪﻗﺎﺕ‪ ،‬ﻭﻳﺪﺧﻞ ﺍﻟﻐﺎﺭﻡ‬ ‫ﻋﻠﻰ ﻗﻮﻝ ﺗﺤﺖ ﺫﻱ ﺍﻟﻌﻨﺎﺀ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻤﺴﺘﺜﻨﻰ‪ ،‬ﻓﻘﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻪ‬ ‫ﻳﺄﺧﺬ ﻣﻦ ﺯﻛﺎﺓ ﺍﻟﻐﺎﺭﻣﻴﻦ ﻭﺇﻥ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ‪.‬‬ ‫ﻭﺃ ‪‬ﻣﺎ ﺳﺎﺋﺮ ﺍﻷﺻﻨﺎﻑ ﺍﻟﻤﺬﻛﻮﺭﻳﻦ ﻓﻲ ﺍﻟﺒﻴﺘﻴﻦ ﻓﻼ ﺃﻋﺮﻑ ‬ ‫ﻗﻮﻻ ﻋﻦ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﻳﺒﻴﺢ ﻟﻬﻢ ﺫﻟﻚ ﺇﻻ ﺃﻥ ﺍﻟﻘﺎﺿﻲ ﺇﺫﺍ ﺃﺧﻄﺄ ﻓﻲ ﺣﻜﻤﻪ ﺑﻤﺎ ﻳﻮﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ‬ ‫ﻭﻟﻢ ﻳﺪﺭﻙ ﺭﺟﻮﻋﻪ ﻓﻘﺪ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﻳﻘﻀﻲ ﺫﻟﻚ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﺎﻝ ﻓﺈﻥ ﺗﻌﺬﺭ ﻓﻠﻪ‬ ‫ﺃﺧﺬﻩ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﺇﻥ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﻭﻫﻮ ﺩﺍﺧﻞ ﺗﺤﺖ ﺍﻟﻐﺎﺭﻡ)‪.(١‬‬ ‫‪ ٤٦‬ا‪'4a‬ف وا‪ $T‬‬ ‫ي ا‪B‬ي ﻻ ‪ 8 <4‬ا ة‪:‬‬ ‫ﺳﻮﻱ«)‪ ،(٢‬ﻗﺎﻟﻮﺍ ﻓﻲ‬ ‫‬‫ﺣﺪﻳﺚ ﻏﻴﺮ ﺍﻟﻤﺴﺘﺤﻖ ﻟﻠﺰﻛﺎﺓ ﺣﻴﺚ ﻗﺎﻝ‪» :‬ﻭﻻ ﻟﺬﻱ ﻣﺮﺓ‬ ‫ﺗﻔﺴﻴﺮﻩ‪» :‬ﺍﻟﻘﻮﻱ ﺍﻟﻤﺤﺘﺮﻑ«‪ ،‬ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺍﻟﻤﺤﺘﺮﻑ ﻫﻞ ﻳ ﻌ ﺪ‬ ‫ﻛﺎﻟﺼﺎﺋﻎ ﻭﻏﻴﺮﻩ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻗﻮﺓ ﻓﻲ‬ ‫‪‬‬‫ﻣﺤﺘﺮﻓﺎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺻﻨﻌﺔ ﻣﺘﻌﻴﻨﺔ ‬ ‫ﻣﺜﻼ‪،‬‬ ‫ﺍﻟﺼﻨﺎﻋﺔ‪،‬‬ ‫ﻣﻨﺎﻭﻟﺔ ﺍﻟﻄﻴﻦ ﻟﻠﺒﺎﻧﻲ ﺃﻭ ﻣﻘﺎﺭﺑﺔ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺘﻲ ﻻ ﻳﻌﺪ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺃﻫﻞ ‪‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺼﻨﺎﻋﺔ ﻭﺗﺮﻛﻬﺎ ﻭﻭﺟﺪ ﻣﻦ ﻳﻌﻄﻴﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻃﻠﺐ ﺭﺍﺣﺔ‬ ‫ﻧﻔﺴﻪ ﻫﻞ ﻳﺤﻞ ﻟﻪ ﺍﻷﺧﺬ؟ ﻭﻫﻞ ﻓﺮﻕ ﺇﺫﺍ ﻛﺎﻥ ﻧﻴﺘﻪ ﻟﻠﺘﺮﻙ ﻣﺨﺎﻓﺔ ﺍﻟﻀﻤﺎﻥ ﺃﻭ‬ ‫ﻷﺟﻞ ﺍﻟﺘﻔﺮﻍ ﻟﻠﻌﺒﺎﺩﺓ ﻭﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻏﻴﺮ ﺍﻟﻼﺯﻡ ﻫﻞ ﻳﺤﻞ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻣﺤﺘﺎﺟﺎ ﺑﺴﺒﺐ ﺍﻟﺘﺮﻙ؟‬ ‫‬‫ﺇﺫﺍ ﺻﺎﺭ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺍﻟﻤﺤﺘﺮﻑ ﻫﻮ ﺍﻟﺬﻱ ﻳﺤﺴﻦ ﺍﻟﻜﺴﺐ ﻣﻦ ﺃﻱ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺤﻼﻝ‬ ‫ﻛﺎﻥ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﻗﻮﺓ ﻋﻠﻰ ﺫﻟﻚ ﻭﺃﻣﻜﻨﻪ ﺍﻟﻜﺴﺐ ﺍﻟﻤﺒﺎﺡ ﻣﻨﻊ ﺍﻷﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﺇﻻ ﺇﺫﺍ ﻟﻢ ﻳﻘﺼﺮ ﻓﻲ ﺍﻟﻜﺴﺐ ﻭﻟﻢ ﻳﻜﻔﻪ ﻣﺎ ﻳﻜﺘﺴﺐ ﺟﺎﺯ ﺃﻥ ﻳﺪﻓﻊ ﻟﻪ ﻗﺪﺭ ﺣﺎﺟﺘﻪ‪،‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٧٠/٢ :‬ ‪.٧١‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺣﻤﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺃﺣﻤﺪ ﻋﻦ ﺃﺑﻲ‬ ‫ﻫﺮﻳﺮﺓ‪.‬‬ ‫‪55‬‬‫ﻣﻦ ﺗﺤﻞ ﻟﻬﻢ ﺍﻟﻤﺴﺄﻟﺔ ﻭﻣﻦ ﻻ ﺗﺤﻞ‬ ‫‬ ‫ﺳﺒﻬﻠﻼ ﻳﺮﺟﻮ ﺃﻥ ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺇﺭﺍﺣﺔ ﻟﻨﻔﺴﻪ‪ ،‬ﻓﺈﻧﻪ ﺇﻥ‬ ‫ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﻌﺪ‬ ‫ﺍﺗﻜﺎﻻ ﻋﻠﻰ ﺃﻛﻞ ﺍﻟﺰﻛﺎﺓ ﻳﺨﺸﻰ ﻋﻠﻴﻪ ﻣﻦ ﺷﻘﺎﻫﺎ ﻓﻲ ﺍﻵﺧﺮﺓ‪،‬‬‫‬‫ﺃﺭﺍﺣﻬﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻭﻟﻪ ﺃﻥ ﻳﺸﺘﻐﻞ ﺑﻄﻠﺐ ﺍﻟﻌﻠﻢ ﺃﻭ ﺑﺈﺻﻼﺡ ﺍﻟﻨﺎﺱ ﺇﻥ ﻛﺎﻥ ‬ ‫ﺃﻫﻼ ﻟﺬﻟﻚ ﻭﻳﺄﺧﺬ ﻣﻦ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻭﻟﻮ ﻛﺎﻥ ﻳﺤﺴﻦ ﺍﻟﺤﺮﻑ ﻛﻠﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺸﺘﻐﻞ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻹﺻﻼﺡ ﻣﺸﺘﻐﻞ‬ ‫ﻓﻴﻤﺎ ﻳﻌﻢ ﻧﻔﻌﻪ ﻭﺍﻹﻧﻔﺎﻕ ﻋﻠﻴﻪ ﺇﻧﻔﺎﻕ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﺼﻨﻮﻑ ﺍﻟﺬﻳﻦ‬ ‫ﺍﻟﺰﻛﺎﺓ)‪.(١‬‬ ‫ﻳﻨﻔﺬ ﻓﻴﻬﻢ ‬ ‫‪  ٤٧‬إ‪O‬ء ا ة ‪ .-G‬وا‪ د   ‪ 8_ A‬ا ة‬ ‫و ‪8- Y>T‬‬ ‫‪0> ٤٨‬ار   ‪ 8_ A‬ا ة‪:‬‬ ‫ﺃﻣﺎ ﻣﻘﺪﺍﺭ ﻣﺎ ﺗﺠﺐ ﺑﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﺗﺠﺐ‬ ‫ﻓﻲ ﺍﻟﺤﺒﻮﺏ ﺇﻥ ﻛﺎﻧﺖ ﺧﻤﺴﺔ ﺃﻭﺳﺎﻕ ﻓﺄﻛﺜﺮ ﻻ ﻓﻴﻤﺎ ﺩﻭﻧﻬﺎ ﻭﺇﻥ ﺑﻘﻠﻴﻞ‪ .‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﺤﺪ ﺑﻨﺼﻒ ﺻﺎﻉ ﻭﻗﻴﻞ‪ :‬ﺑﺮﺑﻌﻪ ﻭﺍﻟﻮﺳﻖ ﺳﺘﻮﻥ ﺻﺎ ﻋﺎ ﻭﺍﻟﺼﺎﻉ ﺃﺭﺑﻌﺔ ﺃﻣﺪﺍﺩ‪،‬‬ ‫ﻭﺍﻟﻤﺪ ﺭﻃﻞ ﻭﺛﻠﺚ ﻓﺨﻤﺴﺔ ﺃﻭﺳﺎﻕ ﺑﻤﺎﺋﺔ ﺣﺜﻴﺔ ﺑﻌﻴﺎﺭ ﺑﻠﺪﻧﺎ ﻭﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ ﻭﺇﻥ‬ ‫ﻗﻞ ﺯﻛﺎﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺘﻢ ﻋﺸﺮﺓ ﺃﺻﻮﻉ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﺸﺮﻳﻦ)‪.(١‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻭﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻹﺑﺎﺿﻲ ﺍﻟﻨﻜﺎﺭﻱ ﺃﻥ ﻓﻲ ﺍﻟﺤﺐ ﻭﺍﻟﺜﻤﺮ ﺍﻟﺰﻛﺎﺓ ﻭﻟﻮ ﻛﺎﻧﺖ ﻭﺳﻘﺎ‬ ‫ﻭﺍﺣﺪﺍ ﺃﻭ ﺃﻗﻞ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻓﻴﻤﺎ ﺳﻘﺖ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻌﻴﻮﻥ ﺍﻟﻌﺸﺮ «)‪ (٢‬ﻭﺭﺩ ﺑﺄﻧﻪ‬ ‫‬ ‫ﻣﺨﺼﺺ ﺑﻘﻮﻟﻪ‪» :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺴﺔ ﺃﻭﺳﻖ ﺻﺪﻗﺔ «)‪ (٣‬ﻭﺇﺫﺍ ﻋﻤﻠﻨﺎ ﺑﺎﻟﻌﺎﻡ‬ ‫ﺗﺎﺑﻌﺎ ﻟﻠﻤﺄﻣﻮﻡ ﻭﻛﺎﻥ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻳﻨﺴﺦ ﺍﻟﻌﺎﻡ‬ ‫ﻭﺗﺮﻛﻨﺎ ﺍﻟﺨﺎﺹ ﻓﻘﺪ ﺟﻌﻠﻨﺎ ﺍﻹﻣﺎﻡ ‬ ‫ﺍﻟﻤﺘﻘﺪﻡ ﺑﺎﻟﺨﺎﺹ ﺍﻟﻤﺘﺄﺧﺮ‪ ،‬ﻭﺍﻟﺨﺎﺹ ﺍﻟﻤﺘﻘﺪﻡ ﺑﺎﻟﻌﺎﻡ ﺍﻟﻤﺘﺄﺧﺮ‪ ،‬ﻭﻣﺬﻫﺒﻨﺎ ﺣﻤﻞ‬ ‫ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﻟﺨﺎﺹ ﺗﻘﺪﻡ ﺃﻭ ﺗﺄﺧﺮ‪ ،‬ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﻓﻘﺪ ﺧﺎﻟﻔﺘﻢ ﺃﺻﻠﻜﻢ ﺇﺫ ﻋﻤﻠﺘﻢ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﺮﺣﻪ‪ ١٨/٣ :‬ ‪.٢١‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪.‬‬ ‫‪59‬‬‫ﻣﻘﺎﺩﻳﺮ ﻣﺎ ﺗﺠﺐ ﺑﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻣﺎ ﺗﺴﻘﻂ ﻋﻨﻪ‬ ‫ﺑﻘﻮﻟﻪ ﮊ ‪ » :‬ﻓﻲ ﺃﺭﺑﻌﻴﻦ ﺷﺎﺓ ﺷﺎﺓ «)‪ (١‬ﻣﻊ ﺃﻧﻪ ﻋﺎﻡ ﺑﻘﻮﻟﻪ‪» :‬ﻻ ﺻﺪﻗﺔ ﻓﻲ ﺳﺎﺋﻤﺔ‬ ‫ﺧﺎﺻﺎ ﺑﻞ‬ ‫‪‬‬‫ﺍﻟﺮﺟﻞ ﺣﺘﻰ ﺗﺘﻢ ﺃﺭﺑﻌﻮﻥ «)‪ (٢‬ﻣﻊ ﺃﻧﻪ ﺧﺎﺹ‪ ،‬ﻗﻠﺖ‪ :‬ﺍﻟﺴﻮﻡ ﻟﻴﺲ ‬ ‫ﻗﻴﺪﺍ‬ ‫ﻭﺃﻳﻀﺎ ﻣﺤﻂ ﺍﻟﻜﻼﻡ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻫﻮ ﻗﻮﻟﻪ‪:‬‬ ‫‬‫ﻗﻴﺪ ﺟﺮﻯ ﻋﻠﻰ ﺍﻟﻐﺎﻟﺐ ﻻ ﺣﻜﻢ ﻟﻪ‪،‬‬ ‫ﻭﺃﻳﻀﺎ ﻳﺒﻘﻰ ﻏﻴﺮ‬ ‫‬‫»ﺣﺘﻰ ﺗﺘﻢ ﺃﺭﺑﻌﻮﻥ« ﻭﻣﺎ ﻳﺘﻮﻫﻢ ﻣﻦ ﻗﻴﺪ ﺍﻟﺴﻮﻡ ﻭﻟﻴﺲ ﻣﺮﺍ ﺩﺍ‪،‬‬ ‫ﺍﻟﺴﺎﺋﻤﺔ ﻫﻞ ﺗﻠﺰﻡ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻣﻄﻠﻘﺎ ﺃﻭ ﻻ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻭ ﺗﻠﺰﻡ ﺇﻥ ﺗ ‪‬ﻢ ﺃﺭﺑﻌﻮﻥ؟ ﻓﺈﺫﺍ‬ ‫ﻛﺎﻥ ﺗﻔﺼﻴﻞ ﻭﺍﺣﺘﻤﺎﻻﺕ ﻓﻼ ﻣﻌﺎﺭﺿﺔ ﻓﺎﻓﻬﻢ)‪.(٣‬‬ ‫‪ ٤٩‬إ‪>Z‬ط ا ة ‪ a‬دون ]‪ Ta‬أو‪:fZ‬‬ ‫ﺇﺫﺍ ﻧﻘﺼﺖ ﺍﻟﺤﺒﻮﺏ ﺃﻭ ﺍﻟﺜﻤﺎﺭ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻣﻤﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺍﻟﻘﺪﺭ‬ ‫ﺍﻟﺬﻱ ﺗﺠﺐ ﺑﻪ ﻓﺈﻧﻬﺎ ﺗﺴﻘﻂ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﺨﺺ ﺍﻟﺤﺒﻮﺏ ﻭﺍﻟﺜﻤﺎﺭ ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺴﺔ‬ ‫ﺃﻭﺳﻖ ﺻﺪﻗﺔ«‪ .‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﺃﺑﻲ ﺃﻣﺎﻣﺔ ﺑﻦ ﺳﻬﻞ ﺑﻦ‬ ‫ﺣﻨﻴﻒ ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ ﻭﺟﺎﺑﺮ ﺑﻦ‬ ‫ﺯﻳﺪ ﻭﻣﻜﺤﻮﻝ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ‬ ‫ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﻣﻦ ﻭﺍﻗﻌﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ‬ ‫ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ﻭﺷﺮﻳﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‬ ‫ﺃﺣﺪﺍ‬ ‫ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﻳﻌﻘﻮﺏ ﻭﻣﺤﻤﺪ‪ ،‬ﻭﻻ ﻧﻌﻠﻢ ﺃﻥ ‬ ‫ﺧﺎﻟﻒ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻏﻴﺮ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﺃﺣﺪﺙ ‬ ‫ﻗﻮﻻ ﺧﻼﻑ ﻣﺎ ﻋﻠﻴﻪ ﺃﺻﺤﺎﺑﻪ ﻭﺃﻫﻞ‬ ‫ﺍﻟﻌﻠﻢ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﻭﺯﻋﻢ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻛﻞ ﻣﺎ ﺃﺧﺮﺟﺘﻪ ﺍﻷﺭﺽ‪ ،‬ﻗﻠﻴﻞ ﺫﻟﻚ‬ ‫ﺃﻭ ﻛﺜﻴﺮ‪ ،‬ﺇﻻ ﺍﻟﻄﺮﻑ ﻭﺍﻟﻘﺼﺐ ﻭﺍﻟﻔﺎﺭﺳﻲ ﻭﺍﻟﺤﺸﻴﺶ ﻭﺍﻟﺸﺠﺮ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ‬ ‫ﺛﻤﺮ‪ ،‬ﻣﺜﻞ ﺍﻟﺴﻤﺮ ﻭﻣﺎ ﺃﺷﺒﻬﻪ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ١٨/٣ :‬ ‪ ،١٩‬ﻭﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ٧٠/٢ :‬ ‪.٧٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪60‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺑﻤﺎ ﻳﺸﺒﻪ‬ ‫ﻣﻌﺎﻧﻲ ﺍﻻﺗﻔﺎﻕ ﺃﻧﻪ ﻻ ﺯﻛﺎﺓ ﻋﻠﻰ ﺷﻲﺀ ﻣﻤﺎ ﺃﻧﺒﺘﺖ ﺍﻷﺭﺽ ﻣﻦ ﺟﻤﻴﻊ‬ ‫ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﻣﻌﺎﻧﻲ ﺫﻟﻚ ﻋﻨﺪﻫﻢ ﻓﻴﻤﺎ ﺃﻗﻞ ﻣﻦ ﺧﻤﺴﺔ‬ ‫ﺃﻭﺳﻖ‪ ،‬ﻭﻫﻲ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ ﺑﺼﺎﻉ ﺍﻟﻨﺒﻲ ﮊ ؛ ﻷﻥ ﺍﻟﻮﺳﻖ ﺳﺘﻮﻥ ﺻﺎ ﻋﺎ‪.‬‬ ‫ﻭﻣﻦ ﻏﻴﺮ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ ﺃﻧﻪ ﻟﻴﺲ ﻓﻲ ﺍﻟﻜﺴﺮ ﻓﻴﻤﺎ ﻳﺆﺧﺬ ﻣﻨﻪ‬ ‫ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ ﺑﻤﺎ ﺩﻭﻥ ﻋﺸﺮﻳﻦ ﺻﺎ ﻋﺎ ﺷﻲﺀ‬ ‫ﺣﺘﻰ ﺗﺒﻠﻎ ﺍﻟﺰﻳﺎﺩﺓ ﻋﺸﺮﻳﻦ ﺻﺎ ﻋﺎ)‪.(١‬‬ ‫‪ 0 ٥٠‬ا‪ fZ$‬وا‪P‬ع وا‪:0a‬‬ ‫ﻭﻟﻤﻌﺮﻓﺔ ﻣﻌﻨﻰ ﺍﻟﻮﺳﻖ ﻭﺍﻟﺼﺎﻉ ﻭﺍﻟﻤﺪ ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪:‬‬ ‫»ﻭﺍﻟﻮﺳﻖ ﺑﻔﺘﺢ ﺍﻟﻮﺍﻭ ﻭﺇﺳﻜﺎﻥ ﺍﻟﺴﻴﻦ ﻭﻫﻮ ﺍﻷﻓﺼﺢ ﻭﻳﺠﻤﻊ ﻋﻠﻰ ﺃﻭﺳﻖ‪ ،‬ﻭﺑﻜﺴﺮ‬ ‫ﺍﻟﻮﺍﻭ ﻭﺇﺳﻜﺎﻥ ﺍﻟﺴﻴﻦ ﻓﻴﺠﻤﻊ ﻋﻠﻰ ﺃﻭﺳﺎﻕ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻭﺳﻘﺘﻪ ﺑﻤﻌﻨﻰ ﺟﻤﻌﺘﻪ‬ ‫ﻓﺄﺻﻠﻪ ﻣﺼﺪﺭ‪ ...‬ﻭﺍﻟﺼﺎﻉ ﺃﺭﺑﻌﺔ ﺃﻣﺪﺍﺩ‪ ،‬ﻭﺍﻟﻤﺪ ﺭﻃﻞ ﻭﺛﻠﺚ‪ ،‬ﻣﻦ ﺭﻃﻞ ﺑﺎﻟﺮﻃﻞ‬ ‫ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺭﻃﻞ ﻭﺛﻠﺚ ﻭﺯﻳﺎﺩﺓ ﻳﺴﻴﺮﺓ ﺑﺎﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺭﻃﻼﻥ‪ ،‬ﻗﺎﻝ‬ ‫ﺍﻟﺪﺍﻭﺩﻱ‪ :‬ﺍﻟﻤﺪ ﻣﻌﻴﺎﺭﻩ ﺍﻟﺬﻱ ﻻ ﻳﺨﺘﻠﻒ ﺃﺭﺑﻊ ﺣﻔﻨﺎﺕ ﺑﻜﻒ ﺃﻭﺳﻂ‪ ،‬ﻓﺨﻤﺴﺔ‬ ‫ﺃﻭﺳﺎﻕ ﺑﻤﺎﺋﺔ ﺣﺜﻴﺔ ﺑﻌﻴﺎﺭ ﺑﻠﺪﻧﺎ‪ ،‬ﺑﻠﺪ ﻳﺴﺠﻦ ﻭﻫﻮ ﺑﻠﺪﻱ‪ ،‬ﻭﺍﻟﺤﺜﻴﺔ ﺍﺛﻨﺎ ﻋﺸﺮ ‪‬‬ ‫ﻣﺪﺍ‬ ‫‬ ‫ﻭﺗﻘﻠﻴﻼ‪ ،‬ﺃﻭ‬ ‫ﺗﺤﻘﻴﺮﺍ‬ ‫‬‫ﺗﺸﺒﻴﻬﺎ ﺑﺎﻟﺤﺜﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﺎ ﺗﺄﺧﺬﻩ ﺍﻟﻴﺪ ﻭﻳﻤﻸﻫﺎ‬ ‫‬‫ﺳﻤﻴﺖ‬ ‫ﻷﻧﻬﺎ ﺗﻤﻸ ﺑﺎﻟﻴﺪ ﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ‪ ،‬ﺃﻭ ﻓﻲ ﺇﺗﻤﺎﻡ ﻛﻴﻠﻬﺎ‪ ،‬ﻭﺍﻷﻭﻝ ﺃﻭﻟﻰ‪ ،‬ﻭﻗﺪ ﺗﻤﻸ‬ ‫ﺑﺎﻟﺤﻔﻨﺔ ﻭﻫﻲ ﻣﺎ ﻳﻤﻸ ﺍﻟﻜﻔﻴﻦ‪ ،‬ﻭﺍﻟﺤﺜﻴﺔ ﺍﻵﻥ ﺣﻘﻴﻘﺔ ﻋﺮﻓﻴﺔ ﺧﺎﺻﺔ ﻓﻲ ﺍﺛﻨﻲ ﻋﺸﺮ‬ ‫ﻋﻴﺎﺭﺍ‪،‬‬‫‪‬‬ ‫ﻣﺪﺍ ﻭﻣﺎﺩﺗﻪ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻜﻦ ﻻ ﺑﺬﻟﻚ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﺍﻟﻤﺪ ﻧﺴﻤﻴﻪ ‬ ‫ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎﺋﺔ ﺣﺜﻴﺔ ﻣﺮﻛﺒﺔ ﺑﻌﻴﺎﺭ ﺑﻠﺪﻧﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﺼﺎﻉ ﺧﻤﺴﺔ ﺃﺭﻃﺎﻝ ﻭﺛﻠﺚ‬ ‫ﺭﻃﻞ‪ ،‬ﻭﻓﻲ ﺍﻟﻮﺳﻖ ﺃﺭﺑﻌﻤﺎﺋﺔ ﺭﻃﻞ‪ ،‬ﻓﻤﺎﺋﺔ ﺣﺜﻴﺔ ﺑﺄﻟﻒ ﺭﻃﻞ ﻭﺳﺘﻤﺎﺋﺔ ﺭﻃﻞ‪ ،‬ﻭﻫﻞ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٩٧/١٧ :‬ ‪.١٩٨‬‬ ‫‪61‬‬‫ﻣﻘﺎﺩﻳﺮ ﻣﺎ ﺗﺠﺐ ﺑﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻣﺎ ﺗﺴﻘﻂ ﻋﻨﻪ‬ ‫ﻭﺯﻥ ﺍﻟﺮﻃﻞ ﺑﺎﻟﻤﺎﺀ ﺃﻭ ﺑﺎﻟﺒﺮ ﺍﻟﻮﺳﻂ ﺃﻭ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﺪﺱ ﻭﺍﻟﺰﺑﻴﺐ؟ ﺃﻗﻮﺍﻝ‪،‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺇﺫﺍ ﻛﺜﺮ ﺍﻟﺤﺐ ﺣﺘﻰ ﻻ ﻳﺸﻚ ﻓﻲ ﻭﺟﻮﺩ ﺍﻟﻨﺼﺎﺏ ﻻ ﻳﺤﺘﺎﺝ ﻟﻠﻮﺯﻥ‪،‬‬ ‫ﺩﺭﻫﻤﺎ ﺑﺎﻟﺪﺭﻫﻢ ﺍﻟﺬﻱ ﻭﺯﻥ‬ ‫‬‫ﻭﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻥ ﻭﺯﻥ ﺍﻟﺮﻃﻞ ﻣﺎﺋﺔ ﻭﺛﻤﺎﻧﻴﺔ ﻭﻋﺸﺮﻭﻥ‬ ‫ﺩﺭﻫﻤﺎ ﻓﻴﺠﻲﺀ ﻓﻲ ﺍﻟﺮﻃﻞ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺛﻼﺛﺔ ﺃﻭﺍﻕ ﻭﺧﻤﺲ‬ ‫‬‫ﺍﻷﻭﻗﻴﺔ ﻣﻨﻪ ﺃﺭﺑﻌﻮﻥ‬ ‫ﺩﺭﻫﻤﺎ ﻭﻫﻲ ﺯﻧﺔ ﺍﻷﻭﻗﻴﺔ ﻓﻲ ﺧﻤﺴﻴﻦ ﺣﺒﺔ‬ ‫‬‫ﺃﻭﻗﻴﺔ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﻓﺎﺿﺮﺏ ﺃﺭﺑﻌﻴﻦ‬ ‫ﻭﺧﻤﺴﻲ ﺣﺒﺔ ﻭﻫﻲ ﺯﻧﺔ ﺍﻟﺪﺭﻫﻢ‪ ،‬ﻓﻴﺨﺮﺝ ﺃﻟﻔﺎ ﺣﺒﺔ ﻭﺳﺖ ﻋﺸﺮﺓ ﺣﺒﺔ‪ ،‬ﻓﺎﺟﻌﻠﻬﺎ‬ ‫ﻓﻲ ﻛﻔﺔ ﻭﻋﺎﺩﻟﻬﺎ ﺑﻤﺎ ﺃﺭﺩﺕ‪ ،‬ﻭﺍﻟﺤﺒﺔ ﻣﻦ ﺍﻟﺸﻌﻴﺮ ﺍﻷﻭﺳﻂ ﻣﻘﻄﻮﻉ ﻣﺎ ﺧﺮﺝ ﻋﻦ‬ ‫ﺩﺭﻫﻤﺎ‬ ‫‬‫ﺧﻠﻘﺘﻬﺎ ﻓﻲ ﺍﻟﻄﺮﻓﻴﻦ‪ ،‬ﻭﻋﻦ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ :‬ﺍﻟﺮﻃﻞ ﻣﺎﺋﺔ ﻭﺛﻤﺎﻧﻴﺔ ﻭﻋﺸﺮﻭﻥ‬ ‫ﻭﺃﺭﺑﻌﺔ ﺃﺳﺒﺎﻉ ﺩﺭﻫﻢ ﻭﻫﻮ ﺍﻟﻤﻮﺍﻓﻖ ﻟﻤﺎ ﺫﻛﺮﺕ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺍﻟﻤﺪ ﺭﻃﻼﻥ‬ ‫ﻭﺍﻟﺼﺎﻉ ﺛﻤﺎﻧﻴﺔ ﺃﺭﻃﺎﻝ‪ ،‬ﻭﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ ﺧﻤﺴﺔ ﺍﻷﻭﺳﺎﻕ ﻷﻧﻬﺎ ﻣﺒﻨﻰ‬ ‫ﺍﻟﻜﻼﻡ ﻭﻣﻄﺮﺩﻩ‪ ،‬ﻭﻳﺼﺢ ﺭﺩ ﺍﻟﻀﻤﻴﺮ ﻟﻠﻤﺎﺋﺔ ﻭﻫﻮ ﺿﻌﻴﻒ؛ ﻷﻥ ﺍﻟﻜﻼﻡ ﻟﻢ ﻳﺒﻦ‬ ‫ﻋﻠﻴﻬﺎ ﻭﻟﻌﺪﻡ ﺍﻃﺮﺍﺩ ﺍﻟﺤﺜﻴﺔ)‪.(١‬‬ ‫‪> ٥١‬د _‪ o‬ا‪:<a‬‬ ‫ﻭﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻟﻤﻜﺎﻳﻴﻞ ﺍﻷﺧﺮﻯ‪ ،‬ﺑ ‪‬ﻴﻨﻬﺎ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ‬ ‫ﻗﺎﺋﻼ‪ :‬ﺍﻟﻤﺜﻘﺎﻝ‬ ‫ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﻗﻴﺮﺍﻃ ﺎ‪ ،‬ﻭﺍﻟﻘﻴﺮﺍﻁ ﺃﺭﺑﻊ ﺣﺒﺎﺕ ﻣﻦ ﺑﺮ ﻣﺘﻮﺳﻂ ﻣﻘﻄﻮﻉ ﺍﻟﻤﻤﺘﺪ‬ ‫ﺍﻟﺰﺍﺋﺪ؛ ﻷﻥ ﻫﺬﺍ ﻗﻴﺮﺍﻁ ﺍﻟﺬﻫﺐ‪ ،‬ﻭﺫﻟﻚ ﻗﻴﺮﺍﻁ ﺍﻟﻔﻀﺔ‪ ،‬ﻭﺍﻷﻭﻗﻴﺔ ﺑﻀﻢ ﺍﻟﻬﻤﺰﺓ‬ ‫ﺃﻳﻀﺎ‬ ‫ﻭﺗﺨﻔﻴﻒ ﺍﻟﻴﺎﺀ‪ ،‬ﻛﻤﺎ ﻳﺪﻝ ﻟﻪ ﻗﻮﻟﻪ‪ :‬ﻭﺧﻤﺲ ﺃﻭﺍﻕ ﻓﻀﺔ ﻛﺠﻮﺍﺭ‪ ،‬ﻭﺗﺸﺪﺩ ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺍﻟﻮﻗﻴﺔ ﺑﻀﻢ ﺍﻟﻮﺍﻭ‬ ‫ﻓﺘﺠﻤﻊ ﻋﻠﻰ ﺃﻭﺍﻗﻲ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻛﻤﺴﺎﻛﻴﻦ ﻭﺃﻣﺎﻧﻲ‪ ،‬ﻭﻳﻘﺎﻝ ‬ ‫ﺩﺭﻫﻤﺎ ﻫﺬﺍ ﻫﻮ ﺍﻟﻤﺮﺍﺩ ﻓﻲ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﺇﻻ ﻓﺘﻄﻠﻖ‬ ‫‬‫ﻭﺗﺨﻔﻴﻒ ﺍﻟﻴﺎﺀ ﻭﺗﺸﺪﻳﺪﻫﺎ‪ ،‬ﺃﺭﺑﻌﻮﻥ‬ ‫ﻭﺃﻳﻀﺎ ﺃﺭﺑﻌﻮﻥ‪،‬‬ ‫‬‫ﺃﻳﻀﺎ ﻋﻠﻰ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ‪ ،‬ﻭﻓﻲ »ﺍﻟﻘﺎﻣﻮﺱ« ﺃﻧﻬﺎ ﺳﺒﻌﺔ ﻣﺜﺎﻗﻴﻞ‪،‬‬ ‫‬ ‫ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﻦ ﺍﻟﻮﺿﻊ ﺍﻟﺮﻃﻞ ﺧﻤﺲ ﻋﺸﺮﺓ ﺃﻭﻗﻴﺔ‪ ،‬ﻭﺍﻷﻭﻗﻴﺔ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ١٩/٣ :‬ ‪.٢٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪62‬‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﻭﻋﻠﻴﻪ‪ ،‬ﻓﺈﻧﻤﺎ ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺃﻛﺜﺮ ﻣﻤﺎ ﻣﺮ‬ ‫‬‫ﻓﺎﻟﺮﻃﻞ ﻋﻠﻴﻪ ﻣﺎﺋﺔ ﻭﺧﻤﺴﻮﻥ‬ ‫ﺩﺭﻫﻤﺎ ﻭﺛﻼﺛﺔ ﺃﺳﺒﺎﻉ‬ ‫‬‫ﻓﻲ ﺍﻟﺤﺐ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺍﻟﺘﻔﺎﻭﺕ ﻓﻲ ﻛﻞ ﺭﻃﻞ ﺑﺄﺣﺪ ﻭﻋﺸﺮﻳﻦ‬ ‫ﺩﺭﻫﻢ‪ ،‬ﻭﻓﻲ ﻛﻞ ﺩﺭﻫﻢ ﺳﺒﻊ ﺣﺒﺎﺕ ﻭﺛﻼﺛﺔ ﺃﺧﻤﺎﺱ ﺣﺒﺔ‪ ،‬ﻭﺍﻷﻭﻗﻴﺔ ﻋﻨﺪ ﺍﻷﻃﺒﺎﺀ‬ ‫ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﻭﺧﻤﺴﺔ ﺃﺳﺒﺎﻉ ﺩﺭﻫﻢ‪ ،‬ﻭﺍﻟﺪﺭﻫﻢ ﻗﻴﺮﺍﻃﺎﻥ ﻓﻬﻮ ﺳﺘﻮﻥ ﺣﺒﺔ ﻣﻦ ﺷﻌﻴﺮ‪،‬‬ ‫ﻓﺎﻷﻭﻗﻴﺔ ﺛﻤﺎﻧﻮﻥ ﻗﻴﺮﺍﻃ ﺎ ﻭﻫﻲ ﺑﺎﻟﺤﺐ ﺃﻟﻔﺎ ﺣﺒﺔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﺣﺒﺔ ﻭﻻ ﻳﻨﺎﻓﻲ ﻣﺎ ﺗﻘﺪﻡ‬ ‫ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺩﻳﻨﺎﺭ ﺍﻟﺰﻛﺎﺓ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ؛ ﻷﻧﻪ ﺇﻧﻤﺎ ﻫﻮ ﻣﻦ ﻗﺴﻤﺔ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻧﺼﺎﺏ‬ ‫ﺩﻳﻨﺎﺭﺍ ﻧﺼﺎﺏ ﺍﻟﺬﻫﺐ ﻓﺼﺎﺭ ﻛﻞ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﻓﻲ ﻣﻘﺎﺑﻞ‬ ‫ﺍﻟﻔﻀﺔ ﻋﻠﻰ ﻋﺸﺮﻳﻦ ‬ ‫ﺩﻳﻨﺎﺭ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺩﻳﻨﺎﺭ ﺍﻟﺰﻛﺎﺓ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ‪ ،‬ﻭﺇﻻ ﻓﻘﻮﻟﻬﻢ‪ :‬ﺍﻟﻤﺜﻘﺎﻝ ﺛﻼﺛﺔ ﻗﺮﺍﺭﻳﻂ‪،‬‬ ‫ﻭﺍﻟﻘﻴﺮﺍﻁ ﺛﻼﺛﻮﻥ ﺣﺒﺔ ﻳﻘﻀﻲ ﺃﻥ ﺍﻟﺪﻳﻨﺎﺭ ﺩﺭﻫﻢ ﻭﻧﺼﻒ ﺩﺭﻫﻢ ﻭﻫﻮ ﻛﺬﻟﻚ ﺑﻬﺬﺍ‬ ‫ﺍﻟﺤﺴﺎﺏ‪ ،‬ﻭﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﻟﻤﺜﻘﺎﻝ ﺗﺴﻌﻮﻥ ﺣﺒﺔ‪ ،‬ﻭﺍﻟﺪﻳﻨﺎﺭ ﺳﺖ ﻭﺗﺴﻌﻮﻥ ﻭﻫﻮ‬ ‫ﻣﺸﻜﻞ ﻟﺠﻌﻠﻪ ﺍﻟﺪﻳﻨﺎﺭ ﺃﻛﺒﺮ ﻣﻦ ﺍﻟﻤﺜﻘﺎﻝ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺍﻟﺪﺭﻫﻢ ﻣﺎﺋﺘﺎ ﺃﺭﺯﺓ ﻣﻦ ﺍﻷﺭﺯ ﺍﻷﻭﺳﻂ ﻭﺃﺭﺯﺓ ﻭﺛﻼﺛﺔ ﺃﺧﻤﺎﺱ ﺃﺭﺯﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﺛﻨﺎﻥ‬ ‫ﻭﺳﺒﻌﻮﻥ ﺃﺭﺯﺓ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻻﺻﻄﻼﺣﺎﺕ ﺃﻥ ﻭﺯﻥ ﺳﺒﻌﺔ ﻣﺜﺎﻗﻴﻞ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ‬ ‫ﻭﺃﺭﺑﻌﺔ ﺩﻭﺍﻧﻖ‪ ،‬ﻭﺍﻟﻤﺜﻘﺎﻝ ﺍﻟﻤﻌﺮﻭﻑ ﻓﻲ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻪ ﺃﻧﻪ ﺳﺘﺔ‬ ‫ﺩﻭﺍﻧﻖ‪ ،‬ﻭﺃﻥ ﺍﻟﺪﺍﻧﻖ ﺃﺭﺑﻌﺔ ﻗﺮﺍﺭﻳﻂ‪ ،‬ﻭﻗﻴﺮﺍﻁ ﺍﻟﻔﻀﺔ ﺣﺒﺘﺎ ﺑﺮ‪ ،‬ﻭﺍﻟﺬﻫﺐ ﺛﻼﺙ‪،‬‬ ‫ﻭﺩﺍﻧﻘﻪ ﺍﺛﻨﺘﺎ ﻋﺸﺮﺓ ﺣﺒﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﺜﻘﺎﻝ ﺍﺛﻨﺘﺎﻥ ﻭﺳﺒﻌﻮﻥ ﺣﺒﺔ‪ ،‬ﻭﺍﻟﺪﺭﻫﻢ ﻋﻠﻰ ﺣﺴﺎﺏ‬ ‫ﺍﻟﻔﻀﺔ ﺛﻤﺎﻥ ﻭﺃﺭﺑﻌﻮﻥ ﺣﺒﺔ‪ ،‬ﻭﺍﻟﻤﻨﺎ ﺑﺤﺴﺎﺏ ﺍﻟﺬﻫﺐ ﻣﺎﺋﺔ ﻣﺜﻘﺎﻝ ﻭﺳﺘﺔ ﻭﺗﺴﻌﻮﻥ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ‪ ،‬ﻭﻛﺎﻥ ﻓﻲ ﺑﻌﺾ ﺍﻷﺯﻣﺎﻥ ﻣﺎﺋﺔ ﻭﺍﺛﻨﻴﻦ ﻭﺗﺴﻌﻴﻦ‪ ،‬ﻭﺍﻟﻤﻦ ﻣﻦ ﺍﻟﻔﻀﺔ ﻣﺎﺋﺘﺎﻥ‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﻭﺑﻌﺾ ﻳﺴﻤﻲ ﺍﻟﻘﻴﺮﺍﻁ ﺣﺒﺔ‪ ،‬ﻭﻣﺜﻘﺎﻝ ﺍﻟﺬﻫﺐ ﻭﺯﻧﻪ ﻓﻀﺔ ﺩﺭﻫﻢ‬ ‫‬‫ﻭﺳﺘﻮﻥ‬ ‫ﻭﻧﺼﻒ ﻭﺣﺒﺔ ﻭﺛﻠﺜﺎ ﺣﺒﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺪﺭﻫﻢ ﺳﺘﺔ ﻋﺸﺮ ﻭﻫﻮ ﻧﺼﻒ ﺩﺍﻧﻖ ﻭﺛﻼﺙ‬ ‫ﺃﺭﺯﺍﺕ ﻭﺧﻤﺲ ﺃﺭﺯﺓ‪ ،‬ﻭﻭﺯﻥ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﺳﺒﻌﺔ ﻣﺜﺎﻗﻴﻞ‪ ،‬ﻭﻋﺸﺮﺓ ﻣﺜﺎﻗﻴﻞ ﺃﺭﺑﻌﺔ‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﻭﺭﺑﻊ ﺩﺭﻫﻢ ﻭﺣﺒﺔ ﻭﺃﺭﺯﺗﺎﻥ ﻭﺳﺘﺔ ﺃﺳﺒﺎﻉ ﺃﺭﺯﺓ‪ ،‬ﻭﺍﻟﺪﺭﻫﻢ ﻧﺼﻒ‬ ‫‬‫ﻋﺸﺮ‬ ‫ﺍﻟﺪﻳﻨﺎﺭ ﻭﺧﻤﺴﻪ‪ ،‬ﻭﻛﺬﺍ ﺩﺍﻧﻖ ﻓﻀﺔ ﻣﻦ ﺩﺍﻧﻖ ﺍﻟﺬﻫﺐ ﻫﻮ ﻧﺼﻔﻪ ﻭﺧﻤﺴﻪ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻗﻴﺮﺍﻁ ﺍﻟﻔﻀﺔ ﻣﻦ ﻗﻴﺮﺍﻃﻪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻓﻀﺔ ﻫﻮ ﻧﺼﻒ ﻭﺯﻥ ﺍﻟﺬﻫﺐ ﻭﺧﻤﺴﻪ‪.‬‬ ‫‪63‬‬‫ﻣﻘﺎﺩﻳﺮ ﻣﺎ ﺗﺠﺐ ﺑﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻣﺎ ﺗﺴﻘﻂ ﻋﻨﻪ‬ ‫ﻭﺍﻷﻭﻗﻴﺔ ﻭﺯﻥ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﻭﺃﺭﺑﻌﺔ ﺩﻭﺍﻧﻖ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﺔ ﻓﺈﻧﻪ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ‬ ‫ﻭﺃﺭﺑﻌﺔ ﺩﻭﺍﻧﻖ ﻭﻗﻴﺮﺍﻁ ﻭﺃﺭﺯﺓ ﻭﺳﺒﻊ ﺃﺭﺯﺓ‪ ،‬ﻭﺑﺄﻭﺯﺍﻥ ﺍﻟﺬﻫﺐ ﻭﺯﻥ ﺳﺒﻌﺔ ﻣﺜﺎﻗﻴﻞ‬ ‫ﺩﺭﻫﻤﺎ‬ ‫‬‫ﻭﻧﺼﻒ‪ ،‬ﻭﺍﻟﻤﻦ ﺑﺄﻭﺯﺍﻥ ﺍﻟﺪﺭﻫﻢ ﻭﺯﻥ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻭﺳﺒﻌﺔ ﻭﺧﻤﺴﻴﻦ‬ ‫ﻭﺛﻤﻦ ﻭﺛﻼﺙ ﺃﺭﺯﺍﺕ ﻭﺛﻼﺛﺔ ﺃﺳﺒﺎﻉ ﺃﺭﺯﺓ ﻭﻫﻮ ﺳﺒﻊ ﺍﻟﺪﺭﻫﻢ‪ ،‬ﻭﺍﻟﻤﻦ ﻋﻨﺪ ﺃﻛﺜﺮ‬ ‫ﻃﻴﺎﺳﺎ ﻭﺍﻟﻄﻴﺎﺱ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﻭﺛﻠﺜﺎ ﺩﺭﻫﻢ ﻭﻣﻜﻴﺎﻝ‬ ‫‬‫ﺍﻟﻨﺎﺱ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﻋﻠﻰ ﻣﺎ ﻗﻴﻞﺛﻼﺛﺔ ﺃﻣﻨﺎﺀ ﻭﺛﻠﺚ ﺍﻟﻤﻦ ﻣﻦ ﺣﺐ ﺍﻟﻤﺎﺵ ﻭﻫﻮ ﺍﻟﻤﻠﺢ‬ ‫ﺍﻟﺼﺎﻓﻲ ﺍﻟﻤﺘﻮﺳﻂ ﻓﻲ ﺍﻟﺠﻮﺩﺓ‪ ،‬ﻗﻴﻞ‪ :‬ﺑﻤﻦ ﻧﺰﻭﻯ‪ ،‬ﻭﺍﻟﻘﻔﻴﺰ ﺃﺭﺑﻌﺔ ﻣﻜﺎﻛﻴﻚ‪،‬‬ ‫ﻭﺍﻟﻤﻜﻮﻙ ﺳﺖ ﻛﻴﺎﻟﺞ ﺫﻛﺮ ﺫﻟﻚ ﻛﻠﻪ ﻓﻲ ﺍﻟﻤﻨﻬﺎﺝ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ﻭﻣﺎ ﺫﻛﺮﻩ‬ ‫ﺍﻟﻤﺼﻨﻒ ﻭﺍﻟﻤﻐﺎﺭﺑﺔ ﺃﻭﻟﻰ)‪.(١‬‬ ‫‪ ./ ٥٢‬إ‪>Z‬ط ا ة ‪ E‬ا‪ G‬ٴ‪ $‬ٴ‪ $‬وا ‪ 3$‬وا‪:=-‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﻳﺠﺐ ﻓﻲ ﺍﻟﻌﻨﺒﺮ‪ ،‬ﻓﺮﻭﻳﻨﺎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﺷﻲﺀ ﻓﻴﻪ‪،‬‬ ‫ﻭﺑﻪ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ‬ ‫ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻭﺍﻟﻨﻌﻤﺎﻥ ﻭﻣﺤﻤﺪ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ :‬ﻟﻴﺲ ﻓﻲ ﺻﻴﺪ ﺍﻟﺴﻤﻚ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺳﻔﻴﺎﻥ‬ ‫ﺍﻟﺜﻮﺭﻱ ﻭﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ ﻭﺍﻟﻨﻌﻤﺎﻥ ﻭﻣﺤﻤﺪ‪ ،‬ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﻋﻦ‬ ‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻓﻲ ﺍﻟﻌﺸﺮ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﺴﻦ ﻭﺍﻟﺰﻫﺮﻱ ﻳﺨﺮﺝ‬ ‫ﻣﻨﻪ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻳﻌﻘﻮﺏ ﻭﻣﺤﻤﺪ ﻭﺇﺳﺤﺎﻕ ﻓﻲ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻛﺎﻥ ﻋﻄﺎﺀ ﻳﻘﻮﻝ‪ :‬ﻟﻴﺲ‬ ‫ﻓﻲ ﻟﺆﻟﺆ ﻭﻻ ﻓﻲ ﺯﺑﺮﺟﺪ ﻭﻻ ﻳﺎﻗﻮﺕ ﻭﻻ ﻓﺼﻮﺹ ﺻﺪﻗﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻘﺎﺳﻢ ﺑﻦ‬ ‫ﻣﺤﻤﺪ‪ :‬ﻟﻴﺲ ﻓﻲ ﺍﻟﻠﺆﻟﺆ ﺯﻛﺎﺓ‪ ،‬ﺇﻻ ﻓﻴﻤﺎ ﻳﺪﺍﺭ ﻟﻠﺘﺠﺎﺭﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻋﻜﺮﻣﺔ ﻓﻲ‬ ‫ﺍﻟﻴﺎﻗﻮﺕ ﻭﺍﻟﺠﻮﺍﻫﺮ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺤﻤﺪ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٦٧/٣ :‬ ‪.٦٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪64‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺑﻤﺎ ﻳﺸﺒﻪ ﻣﻌﻨﻰ‬ ‫ﺍﻻﺗﻔﺎﻕ ﺃﻧﻪ ﻻ ﺯﻛﺎﺓ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺠﻮﺍﻫﺮ‪ ،‬ﺇﻻ ﻓﻲ ﺟﻮﻫﺮ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪،‬‬ ‫ﻭﻟﻴﺲ ﻓﻲ ﺳﺎﺋﺮ ﻣﺎ ﺃﺧﺮﺟﺖ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﺠﻮﺍﻫﺮ ﺯﻛﺎﺓ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻻ ﻣﺎ ﺧﺮﺝ ﻣﻦ‬ ‫ﺑﺮ ﻭﻻ ﺑﺤﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪T S R ﴿ :‬‬ ‫‪] ﴾ Z Y X W V U‬ﺍﻟﺘﻮﺑﺔ‪ ،[٣٤ :‬ﺇﻧﻤﺎ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻬﺎ ﻣﻦ ﺟﻤﻴﻊ‬ ‫ﺍﻟﺠﻮﺍﻫﺮ‪ ،‬ﺇﻻ ﻣﺎ ﺩﺧﻞ ﻣﻦ ﺟﻤﻴﻊ ﺫﻟﻚ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺘﺠﺎﺭﺓ ﻓﺈﻧﻪ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺑﻤﻌﻨﻰ‬ ‫ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻓﺎ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ)‪.(١‬‬ ‫‪ ٥٣‬إ‪>Z‬ط ا‪ E 60P‬ا‪ I‬وا‪$N‬ا ‪:8‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﺭﻭﻳﻨﺎ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻭﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﺃﻧﻬﻤﺎ ﻗﺎﻻ‪ :‬ﻟﻴﺲ ﻓﻲ‬ ‫ﺍﻟﺨﻀﺮﻭﺍﺕ ﺻﺪﻗﺔ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﻷﻭﺯﺍﻋﻲ‬ ‫ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ ﻭﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺯﻳﺪ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺛﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﻌﻤﺎﻥ‪ :‬ﻓﻲ ﺍﻟﺮﻳﺎﺣﻴﻦ ﻭﺍﻟﺒﻘﻮﻝ ﻭﺍﻟﺮﻃﺎﺏ ﺍﻟﻘﻠﻴﻞ‬ ‫ﻭﺍﻟﻜﺜﻴﺮ ﻭﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﺍﻟﻮﺭﺩ ﻓﻲ ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ ﺍﻟﻌﺸﺮ ﻭﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ .‬ﻗﺎﻝ ﻳﻌﻘﻮﺏ‬ ‫ﻭﻣﺤﻤﺪ‪ :‬ﻟﻴﺲ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﺯﻛﺎﺓ‪ ،‬ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻟﻪ ﺛﻤﺮﺓ ﺑﺎﻗﻴﺔ‪ ،‬ﺇﻻ ﺍﻟﺰﻋﻔﺮﺍﻥ‬ ‫ﻓﻔﻴﻪ ﺍﻟﻌﺸﺮ‪ ،‬ﻫﺬﺍ ﻋﻠﻰ ﻗﻮﻝ ﻳﻌﻘﻮﺏ‪ ،‬ﻭﻗﺎﻝ ﻣﺤﻤﺪ‪ :‬ﻻ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺰﻋﻔﺮﺍﻥ ﺷﻲﺀ‬ ‫ﺣﺘﻰ ﻳﻜﻮﻥ ﺧﻤﺴﺔ ﺃﻣﻨﺎﻥ‪ .‬ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﻓﻲ ﻗﺼﺐ ﺍﻟﺴﻜﺮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻨﻪ ﺍﻟﺴﻜﺮ‬ ‫ﻭﻳﻜﻮﻥ ﻓﻲ ﺃﺭﺽ ﺍﻟﻌﺸﺮ ﻣﺎ ﻓﻲ ﺍﻟﺰﻋﻔﺮﺍﻥ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻲ ﺍﻟﺨﻀﺮﻭﺍﺕ‬ ‫ﻟﻜﻦ ﺗﺰﻛﻰ ﺃﺛﻤﺎﻧﻬﺎ ﺇﺫﺍ ﺑﻴﻌﺖ‪ ،‬ﻭﺑﻠﻎ ﺍﻟﺜﻤﻦ ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺤﺴﻦ‬ ‫ﺍﻟﺒﺼﺮﻱ ﻭﺍﻟﺰﻫﺮﻱ‪ ،‬ﻓﺄﻣﺎ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻟﺜﻮﺭﻱ ﻓﻼ ﺻﺪﻗﺔ ﻓﻴﻬﺎ ﻭﻻ‬ ‫ﻓﻲ ﺃﺛﻤﺎﻧﻬﺎ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻰ ﺃﺛﻤﺎﻧﻬﺎ ﺍﻟﺤﻮﻝ ﻓﻲ ﻣﻠﻚ ﻣﺎﻟﻜﻬﺎ‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٦٤/١٧ :‬ ‪.١٦٥‬‬ ‫‪65‬‬‫ﻣﻘﺎﺩﻳﺮ ﻣﺎ ﺗﺠﺐ ﺑﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻣﺎ ﺗﺴﻘﻂ ﻋﻨﻪ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺑﺎﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﻗﻮﻝ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻤﺆﻟﻒ ﻟﻠﻜﺘﺎﺏ‪ :‬ﺃﻧﺎ ﺁﺧﺬ ﺑﻘﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ ﻭﻻ ﻓﻲ ﺃﺛﻤﺎﻧﻬﺎ‬ ‫ﺣﺘﻰ ﻳﺤﻮﻝ ﺍﻟﺤﻮﻝ ﻋﻠﻰ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻫﻮ ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻟﻪ ﻣﺎﻝ ﻣﻦ ﻭﺭﻕ ﺃﻭ‬ ‫ﺗﺠﺎﺭﺓ ﻗﺪ ﺑﺎﻋﻪ ﺑﺬﻫﺐ ﺃﻭ ﻓﻀﺔ ﺃﻭ ﻳﺒﻴﻌﻪ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻌﺮﻭﺽ ﻳﺮﻳﺪ ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ‪،‬‬ ‫ﻭﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ‪ ،‬ﺃﻭ ﻳﺤﻞ ﻭﻗﺖ ﺯﻛﺎﺗﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺤﻞ ﺍﻟﺤﻮﻝ ﻓﺈﻧﻪ ﻳﺤﻤﻞ‬ ‫ﻋﻠﻰ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻮﺭﻕ ﻭﺍﻟﺘﺠﺎﺭﺓ)‪.(١‬‬ ‫‪ ٥٤‬اﻷ]‪ E B‬ا ة ‪$/‬ق ا‪:NG G‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺭﺟﻞ ﻋﻨﺪﻩ ﻣﺎﻝ ﻛﺜﻴﺮ‪ ،‬ﻟﻜﻦ ﻏﻠﺘﻪ ﻟﻢ ﺗﻜﻔﻪ ﺇﻻ ﺇﺫﺍ‬ ‫ﻧﻘﺺ ﺍﻷﺻﻞ‪ ،‬ﻫﻞ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺃﻡ ﻻ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﺃﺟﺎﺯ ﺃﺑﻮ ﺳﻌﻴﺪ ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻠﻪ ﺑﻘﻮﻟﻪ‪ :‬ﺇﺫﺍ ﻟﻢ ﺗﻜﻔﻪ ﺍﻟﻐﻠﺔ ﻭﺍﻟﻤﺎﻝ ﻭﺍﻓﺮ‬ ‫ﻓﻤﻦ ﺍﻷﻭﻟﻰ ﺃﻥ ﻻ ﺗﻜﻔﻴﻪ ﺑﻌﺪ ﻧﻘﺼﺎﻥ ﺃﺻﻠﻪ)‪.(٢‬‬ ‫‬ ‫ا‪:.>T‬‬ ‫‪ a‬ز ة ا‪$=4‬ب ‪AT‬‬‫‪٥٥‬‬ ‫‪‬‬ ‫ﺗﺤﺪﺙ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻋﻦ ﺍﻟﻘﺪﺭ ﺍﻟﻮﺍﺟﺐ ﺇﺧﺮﺍﺟﻪ ﺯﻛﺎ ﺓ ﻟﻠﺤﺒﻮﺏ‬ ‫ﺑﺤﺴﺐ ﺍﻟﺠﻬﺪ ﺍﻟﻤﺒﺬﻭﻝ ﻣﻦ ﻋﺪﻣﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺠﺐ ﻓﻴﻤﺎ ﺳﻘﻲ ﻣﻦ ﺣﺐ‪ ،‬ﺃﺭﺍﺩ ﺑﻪ‬ ‫ﻫﻨﺎ ﺍﻟﺒﺮ ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻟﺬﺭﺓ ﻭﺍﻟﺴﻠﺖ‪ ،‬ﺃﻭ ﺗﻤﺮ ﺃﻭ ﻧﺤﻮﻫﻤﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺰﺑﻴﺐ ﺑﻤﻄﺮ ﺃﻭ‬ ‫ﻣﺎﺀ ﻋﻴﻮﻥ ﺃﻭ ﺑﻬﻤﺎ‪ ،‬ﺃﻭ ﺑﻌﺮﻭﻗﻪ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﺍﻟﻀﻤﻴﺮ ﻟﻠﻤﻄﺮ ﻭﺍﻟﻌﻴﻮﻥ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ‬ ‫ﺫﻟﻚ ﻧﻮﻋﺎﻥ‪ ،‬ﺃﻭ ﻟﻠﻤﻄﺮ ﻭﺍﻟﻤﻀﺎﻑ ﺍﻟﻤﻘﺪﺭ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﺳﻘﻲ ﺑﺒﺤﺮ ﻭﺣﺪﻩ ﺃﻭ‬ ‫ﻣﻊ ﻣﺎ ﺫﻛﺮ ﺃﻭ ﺑﻌﻀﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻟﺘﻤﺮ ﻭﺍﻟﻌﻨﺐ ﻭﺍﻟﺰﺑﻴﺐ ﺍﻟﻌﺸﺮ ﻭﻟﻮ ﻳﺴﻘﻰ ﺑﺰﺟﺮ‬ ‫ﻭﻫﻮ ﻣﺨﺘﺎﺭ »ﺍﻟﺪﻳﻮﺍﻥ« ﻓﻴﻤﺎ ﻳﻈﻬﺮ‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٦٦/١٧ :‬ ‪.١٦٧‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٥٢/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪66‬‬ ‫ﻭﻳﺠﺐ ﻓﻴﻤﺎ ﺳﻘﻲ ﺑﺎﻟﺪﻟﻮ ﻭﺍﻟﻨﺎﻋﻮﺭﺓ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻟﻴﺲ ﺑﻤﻄﺮ ﺃﻭ ﻋﻴﻦ ﺃﻭ‬ ‫ﺑﺤﺮ ﺑﺎﻟﺪﻭﺍﻟﻲﺟﻤﻊ ﺩﺍﻟﻴﺔ ﻭﻫﻲ ﺍﻟﻤﻨﺠﻨﻮﻥ ﺗﺪﻳﺮﻫﺎ ﺍﻟﺒﻘﺮﺓ ﺷﺒﻴﻬﺔ ﺑﺎﻟﻨﺎﻋﻮﺭﺓ ‬ ‫ﻭﺍﻟﻐﺮﻭﺏﺟﻤﻊ ﻏﺮﺏ ﻭﻫﻲ ﺍﻟﺪﻟﻮ ﺍﻟﻌﻈﻴﻤﺔﺳﻮﺍﺀ ﺳﻘﻲ ﺑﺬﻟﻚ ﻣﻦ ﺑﺤﺮ ﺃﻭ‬ ‫ﻋﻴﻦ ﺃﻭ ﻣﺠﻤﻊ ﻣﺎﺀ ﻣﻄﺮ‪ ،‬ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺃﻥ ﻓﻴﻤﺎ ﺳﻘﻲ ﺑﻮﺍﺣﺪ ﻣﻦ ﺫﻟﻚ‬ ‫ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﺳﻘﻲ ﺑﻬﺎ ﻛﻠﻬﺎ ﺃﻭ ﺑﺒﻌﻀﻬﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻤﺎﺀ ﻣﻦ ﻣﻄﺮ ﺃﻭ‬ ‫ﻋﻴﻦ ﺃﻭ ﺑﺤﺮ ﻭﻛﺬﺍ ﻧﺎﻋﻮﺭﺓ ﻳﺪﻳﺮﻫﺎ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﺍﺳﺘﻈﻬﺮ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻳﻠﺰﻡ ﻋﻠﻴﻬﺎ ﺇﻥ‬ ‫ﻛﺎﻧﺖ ﻳﺪﻳﺮﻫﺎ ﺍﻟﻤﺎﺀ ﺍﻟﻌﺸﺮ ﻭﻫﻮ ﺍﻟﻮﺍﺿﺢ‪ ،‬ﻭﻟﺰﻡ ﺑﺎﻟﺘﻲ ﺗﺪﻳﺮﻫﺎ ﺍﻟﻨﺎﺭ ﺑﻌﺪ ﺍﺳﺘﻜﻤﺎﻝ‬ ‫ﻣﺜﻼ ﻋﻠﻰ ﻣﺎﺀ ﺯﺟﺮ ﻣﻦ ﺟﺎﺭﻩ‪ ،‬ﺛﻢ ﺍﻃﻠﻌﺖ ﻋﻠﻰ‬ ‫ﻟﻠﻨﺼﺎﺏ‪ ،‬ﻭﺍﻧﻈﺮ ﻣﺎ ﺯﻛﺎﺓ ﺛﻤﺮ ﻗﺎﻡ ‬ ‫ﺃﻥ ﺯﻛﺎﺓ ﻣﺎ ﻳﺸﺮﺏ ﻣﻦ ﻧﺪﻯ ﺃﻭ ﻻ ﻳﺸﺮﺏ ﺑﺴﻴﻞ ﻭﻻ ﺑﺪﻟﻮ ﻭﻻ ﺑﻨﺤﻮﻫﻤﺎ ﺍﻟﻌﺸﺮ‪.‬‬ ‫ﻗﻴﺪﺍ ﻓﺈﻧﻪ‬‫ﻭﻫﻞ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻤﺎ ﺳﻘﻲ ﺑﺰﺟﺮ ﺑﺪﻟﻮ ‬ ‫ﻣﺜﻼ ﺍﻟﺰﺟﺮ ﺯﺟﺮ ﺍﻟﺪﺍﺑﺔ‪ ،‬ﻭﻟﻴﺲ ‬ ‫ﻣﻦ ﻳﺴﻖ ﻋﻠﻰ ﻇﻬﺮﻩ ﺃﻭﻟﻰ ﺑﺄﻥ ﻋﻠﻴﻪ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻏﻴﺚ ﻣﻄﺮ‪ ،‬ﺃﻭ ﺑﺰﺟﺮ ﺃﻭ ﻋﻴﻦ‪،‬‬ ‫ﺃﻭ ﺑﺰﺟﺮ ﻭﺑﺤﺮ‪ ،‬ﺃﻭ ﺑﻤﻄﺮ ﺃﻭ ﺑﺤﺮ ﺃﻭ ﻋﻴﻦ ﻣﻊ ﺍﻟﺪﻭﺍﻟﻲ ﺃﻭ ﺍﻟﻐﺮﻭﺏ ﺃﻭ ﺍﻟﻨﺎﻋﻮﺭﺓ‪ ،‬ﺃﻭ‬ ‫ﺑﻤﺘﻌﺪﺩ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺑﺬﻟﻚ ﻛﻠﻪ ﻋﻠﻰ ﻣﺎ ﺃﺳﺲ ﺛﻤﺮ ﺍﻟﻨﺨﻠﺔ ﺃﻭ ﺍﻟﻌﻨﺐ ﺃﻭ ﺍﻟﻐﺮﺱ‪،‬‬ ‫ﺃﻱ‪ :‬ﻣﺎ ﺍﺑﺘﺪﺃ ﺑﻪ ﺍﻟﺜﻤﺮ‪ ،‬ﺃﻱ‪ :‬ﺧﺮﺝ ﺑﻪ‪ ،‬ﻭﻣﺎ ﺣﺮﺙ ﺑﻪ ﺍﻟﺤﺐ ﻭﻟﻮ ﻃﺎﻝ ﻣﺎ ﺑﻴﻦ ﺳﻘﻴﻪ‬ ‫ﻭﺧﺮﻭﺝ ﺍﻟﺜﻤﺮ ﻭﺍﻟﺤﺐ ﺳﻨﺔ ﻭﺃﻗﻞ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻣﺎ ﺃﺩﺭﻙ ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮ ﻭﻫﻮ ﺍﻟﺴﻘﻲ‬ ‫ﺍﻟﺬﻱ ﻳﻌﻘﺒﻪ ﺍﻹﺩﺭﺍﻙ ﺃﻭ ﺟﺎﺀ ﺍﻹﺩﺭﺍﻙ ﺑﻌﺪﻩ ﺑﻤﺪﺓ ﻟﻢ ﻳﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺳﻘﻲ ﺑﻐﻴﺮ‬ ‫ﺭﻃﺒﺎ‪ ،‬ﺃﻭ‬ ‫ﺟﻨﺴﻪ‪ ،‬ﻭﺇﻥ ﻃﺎﻟﺖ ﻣﺪﺗﻪ ﻧﻈﺮ ﺇﻟﻰ ﺍﻟﺬﻱ ﻓﻲ ﺃﻭﺍﺋﻞ ﺍﻹﺩﺭﺍﻙ ﻣﺎ ﻟﻢ ﺗﻜﻦ ‬ ‫ﺑﻤﻘﺎﺳﻤﺔ ﺑﻨﻈﺮ ﺑﺄﻥ ﻳﻌﺘﺒﺮ ﻛﻢ ﺳﻘﻲ ﺑﻨﺤﻮ ﺍﻟﻐﻴﺚ ﻭﻛﻢ ﺳﻘﻲ ﺑﻨﺤﻮ ﺍﻟﺰﺟﺮ ﻓﻴﺰﻛﻰ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻧﻪ ﻳﻨﻈﺮ ﻛﻢ ﺗﻜﻮﻥ ﺳﻘﻴﺔ ﺍﻟﻤﻄﺮ ﻣﻦ‬ ‫ﺳﻘﻴﺎﺕ ﺍﻟﺰﺟﺮ ﻣﻦ ﻏﻴﺮ ﺍﻟﻤﻄﺮ ﺑﺴﻘﻴﺘﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺀ ﺍﻟﺒﺌﺮ ﺣﺴﺐ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻷﻥ ﻣﺎﺀ ﺍﻟﻤﻄﺮ ﻻ ﺷﻚ ﻓﻲ ﺃﻧﻪ ﺃﻧﻔﻊ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﺸﻴﺦ ﻟﻢ ﻳﻌﺘﺒﺮ ﺫﻟﻚ ﻛﻤﺎ ﻟﻢ ﻳﻌﺘﺒﺮ‬ ‫ﺍﻟﻤﺎﺀ ﺍﻟﻌﺬﺏ ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﻣﻊ ﺃﻧﻪ ﺃﻧﻔﻊ ﻟﻠﺤﺐ ﻭﺍﻟﺜﻤﺮ‪ ،‬ﻭﻛﻤﺎ ﻳﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺴﻘﻲ‬ ‫ﺑﺎﻟﺰﺟﺮ ﻣﻦ ﻣﺎﺀ ﺍﻟﻤﻄﺮ ﻭﺍﻟﺴﻘﻲ ﺑﺎﻟﺰﺟﺮ ﻣﻦ ﻏﻴﺮﻩ ﺃﻥ ﻳﻌﺘﺒﺮ ﻓﻀﻞ ﻟﻤﺎﺀ ﺍﻟﻤﻄﺮ‪،‬‬ ‫‪67‬‬‫ﻣﻘﺎﺩﻳﺮ ﻣﺎ ﺗﺠﺐ ﺑﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻣﺎ ﺗﺴﻘﻂ ﻋﻨﻪ‬ ‫ﻭﺍﻟﻘﻮﻝ ﺑﺎﻟﻤﻘﺎﺳﻤﺔ ﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺃﻛﺜﺮ ﺍﻟﺴﻘﻴﺘﻴﻦ‪ ،‬ﺃﻗﻮﺍﻝ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻳﻌﺘﺒﺮ‬ ‫ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺘﺄﺳﻴﺲ ﻭﻗﺖ ﺳﻘﻲ ﺗﺤﻤﻞ ﺑﻪ ﺍﻷﺷﺠﺎﺭ ﻛﻐﻮﺷﺖ ﻟﻠﻨﺨﻞ‪ ،‬ﻭﻛﻞ ﺷﺠﺮ‬ ‫ﻭﻗﺘﻪ ﺍﻟﺬﻱ ﻳﻄﻴﺐ ﻓﻴﻪ ﺛﻤﺮﻫﺎ ﻫﻮ ﻭﻗﺘﻪ ﺍﻟﺬﻱ ﺗﺤﻤﻞ ﺑﺎﻟﺴﻘﻲ ﻓﻴﻪ‪.‬‬ ‫ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺃﺳﺲ ﺃﻭ ﻋﻠﻰ ﻣﺎ ﺃﺩﺭﻙ ﺃﻭ ﻋﻠﻰ ﺍﻟﻤﻘﺎﺳﻤﺔ‪ ،‬ﺇﻥ ﻛﺎﻥ‬ ‫ﻟﻤﺘﻌﺪﺩ ﺑﻌﺪﺩ ﺑﻌﻀﻬﻢ ﻳﺴﻘﻴﻪ ﺑﻤﻌﺎﻟﺠﺔ ﺑﺰﺟﺮ ﺃﻭ ﻧﺎﻋﻮﺭﺓ ﺃﻭ ﻧﺤﻮﻫﻤﺎ‪ ،‬ﺃﻭ ﺑﺎﺛﻨﻴﻦ ﺃﻭ‬ ‫ﺃﻛﺜﺮ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﺴﻘﻴﻪ ﺑﻌﻴﻮﻥ ﺃﻭ ﻣﻄﺮ ﺃﻭ ﺑﺤﺮ ﺃﻭ ﺑﺎﻟﻜﻞ‪ ،‬ﺃﻭ ﺑﺎﺛﻨﻴﻦ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ‬ ‫ﺍﻟﺨﻼﻑ ﺍﻟﻤﺬﻛﻮﺭ‪ ،‬ﻭﻟﻮ ﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻦ ﻳﺴﻘﻲ ﺑﺎﻟﻌﻴﻦ ﺃﻭ ﺑﻨﺤﻮﻫﺎ ﻳﺰﻛﻲ ﺳﻬﻤﻪ ﻋﻠﻰ‬ ‫ﻣﺎ ﺳﻘﻰ ﺑﻪ ﻟﻜﺎﻥ ﺃﺣﺴﻦ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺍﻷﺭﺑﻌﺔ ﻷﻧﻪ ﺃﻋﺪﻝ‪ ،‬ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺇﻥ ﺯﺭﻉ‬ ‫ﻋﻠﻰ ﻓﻠﺞ ﻓﺎﺣﺘﺎﺝ ﺇﻟﻰ ﺳﻘﻲ ﺑﺰﺟﺮ ﻓﻔﻴﻪ ﻗﻴﻞ‪ :‬ﻧﺼﻒ ﺍﻟﻌﺸﺮ ﻭﻛﺬﺍ ﻧﺨﻞ ﺑﺄﺭﺽ‬ ‫ﺗﺰﺭﻉ ﺑﺰﺟﺮ ﻭﻳﺸﺮﺏ ﺍﻟﻨﺨﻞ ﻣﻦ ﺳﻘﻲ ﺍﻟﺰﺭﺍﻋﺔ ﻓﺈﻥ ﺃﺛﻤﺮ ﻋﻠﻰ ﻏﻴﺮﻩ ﺑﺄﻥ ﻟﻢ ﺗﺰﺭﻉ‬ ‫ﺍﻷﺭﺽ ﻓﻔﻴﻪ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺜﻤﺮ ﺇﻻ ﺑﺎﻟﺴﻘﻲ ﻓﻨﺼﻔﻪ ﻭﺇﻥ ﻛﺎﻥ ﻳﺜﻤﺮ ﺑﺪﻭﻧﻪ‪،‬‬ ‫ﻭﺇﺫﺍ ﺳﻘﻲ ﻳﻜﻮﻥ ﺛﻤﺮﻩ ﺃﺣﺴﻦ ﻭﺃﻛﺜﺮ ﻓﺎﻟﻌﺸﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﻣﺎ ﺃﺩﺭﻙ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺑﺎﻟﻤﺤﺎﺻﺔ ﻭﺇﻥ ﻟﻢ ﻳﺴﻖ ﺳﻨﺔ ﻓﺎﻟﻌﺸﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﺼﻔﻪ ﻭﻻ ﻳﺮﺍﻋﻰ ﺍﻟﺸﺮﺏ ﺑﻌﺪ‬ ‫ﻟﻠﺴﻨﺔ ﺍﻟﻤﻘﺒﻠﺔ‪ ،‬ﻭﻻ ﻳﺒﻄﻞ ﺳﻘﻲ ﺍﻟﺼﻴﻒ ﺍﻟﻌﺸﺮ ﻣﻦ ﺍﻟﻨﺨﻞ ﺇﻻ‬ ‫ﻟﻠﺴﻨﺔ ﻭﻻ ‪‬‬ ‫ﺍﻹﺩﺭﺍﻙ ‪‬‬ ‫ﺇﻥ ﻋﻠﻢ ﺃﻧﻪ ﺃﺛﻤﺮ ﻣﻨﻪ؛ ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﻛﻞ ﻧﺨﻞ ﻻ ﻳﺴﻘﻰ ﺑﻨﻬﺮ ﻭﻻ ﺑﺰﺟﺮ ﻳﻌﻨﻲ‬ ‫ﻭﻻ ﺑﻐﻴﺮﻫﻤﺎ ﻓﻔﻴﻪ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺇﻥ ﻓﺴﻞ ﻧﺨﻞ ﻋﻠﻰ ﺯﺟﺮ ﺛﻢ ﺭﻓﻊ ﺑﻌﺪﻣﺎ ﺃﺛﻤﺮ ﻓﻤﺎ‬ ‫ﺣﻤﻞ ﺑﻪ ﻭﻫﻮ ﻳﺰﺟﺮ‪ ،‬ﻓﺎﻟﻨﺼﻒ ﺃﻭ ﺑﻌﺪ ﺍﻟﺮﻓﻊ ﻓﺎﻟﻌﺸﺮ)‪.(١‬‬ ‫ﻭﻗﻴﻞ ﻟﻺﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺇﻧﻲ ﻭﺟﺪﺕ ﻓﻲ ﻛﺘﺎﺏ ﺭﺣﻤﺔ ﺍﻷﻣﺔ ﻓﻲ ﺍﺧﺘﻼﻑ‬ ‫ﺍﻷﺋﻤﺔ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﺤﺒﻮﺏ ﻗﺪ ﺃﺿﺎﻑ ﺯﻛﺎﺓ ﺍﻟﻤﺎﺀ ﺍﻟﻤﺸﺘﺮﻯ ﺇﻟﻰ ﺯﻛﺎﺓ ﺍﻟﺰﺍﺟﺮ ﺃﻋﻨﻲ‬ ‫ﺻﺤﻴﺤﺎ ﺃﺗﺪﺧﻞ ﻓﻲ ﺫﻟﻚ ﺯﻛﺎﺓ‬ ‫‬‫ﺻﺤﻴﺤﺎ ﺃﻡ ﻻ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫‬‫ﺍﻟﻤﺴﻘﻲ‪ ،‬ﺃﺗﺮﻯ ﻫﺬﺍ‬ ‫ﺍﻟﻨﺨﻞ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎﺅﻩ ﺑﻘﻌﺪ ﺃﻭ ﺃﻧﻪ ﻳﻜﻮﻥ ﻳﺴﻘﻰ ﻣﺮﺓ ﺑﻘﻌﺪ ﻭﺃﺧﺮﻯ ﺑﻤﺎﺀ ﺃﺻﻞ‪،‬‬ ‫ﺃﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺎﻟﺤﺴﺎﺏ ﻋﻠﻰ ﻗﻴﺎﺱ ﻣﺎﺀ ﺍﻟﺰﺍﺟﺮﺓ ﻭﺍﻟﻨﻬﺮ؟‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٨/٣ :‬ ‪.٣٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪68‬‬ ‫ﻓﻘﺎﻝ‪:‬‬ ‫ﻇﺎﻫﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺗﻌﻴﻴﻦ ﻣﺎ ﺳﻘﻲ ﺑﺎﻷﻧﻬﺎﺭ ﺑﻌﺸﺮ ﻏﻠﺘﻬﺎ‪ ،‬ﻭﻓﻴﻤﺎ ﺳﻘﻲ‬ ‫ﺍﻟﺴﻨﺔ ﻣﻦ ﻏﻴﺮ ﺍﻋﺘﺒﺎﺭ ﻟﻠﻤﺎﺀ ﺍﻟﺬﻱ ﻳﺴﻘﻰ ﺑﻪ‬ ‫ﺑﺎﻟﻨﻀﺢ ﺑﻨﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻫﻜﺬﺍ ﻭﺭﺩﺕ ‪‬‬ ‫ﺃﺻﻞ ﻫﻮ ﺃﻡ ﻣﺴﺘﻘﻌﺪ ﺛﻢ ﺟﺮﺕ ﻓﺘﻮﻯ ﺃﻫﻞ ﺍﻟﻤﺬﻫﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻣﺎ ﻧﻘﻠﺘﻪ‬ ‫ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺮﺣﻤﺔ ﻳﺨﺎﻟﻒ ﻫﺬﺍ ﺍﻟﻈﺎﻫﺮ ﻟﻜﻦ ﺍﻟﻘﻴﺎﺱ ﻳﺼﻮﺑﻪ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﺍﻟﺸﺎﺭﻉ ﺇﻧﻤﺎ ﺃﻭﺟﺐ ﺳﻘﻲ ﺑﺎﻟﻨﻀﺢ ﻭﺍﻟﻨﺰﺡ ﻧﺼﻒ ﺍﻟﻌﺸﺮ ﻟﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻤﺆﻭﻧﺔ‬ ‫ﻭﺍﻟﻤﻐﺮﻡ ﺑﺨﻼﻑ ﻣﺎ ﺳﻘﻲ ﺑﺎﻷﻧﻬﺎﺭ ﻓﺈﻧﻪ ﻻ ﻣﺆﻭﻧﺔ ﻓﻴﻪ ﻭﻻ ﻣﻐﺮﻡ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻫﺬﺍ‬ ‫ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﻷﺟﻠﻪ ﺃﺳﻘﻂ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻧﻬﺮ ﻓﺄﻭﺟﺒﻨﺎ ﻋﻠﻴﻪ ﻧﺼﻒ‬ ‫ﺻﻮﺍﺑﺎ ﻣﻦ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﺎﻟﻨﺨﻴﻞ‬ ‫‬‫ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﻣﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﺰﺟﺮ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺍﻟﻌﺸﺮ ‬ ‫ﺍﻟﻤﺴﻘﺎﺓ ﺑﺎﻟﻘﻌﺪ ﺗﻜﻮﻥ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻛﻤﺜﻞ ﺍﻟﻤﺴﻘﻲ ﺑﺎﻟﻤﺎﺀ ﺍﻟﻤﺸﺘﺮﻯ؛ ﺇﺫ‬ ‫ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺫﻟﻚ ﻟﻜﻨﻲ ﻟﻢ ﺃﺟﺪ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻋﻦ ﺃﺣﺪ ﺃﺻﺤﺎﺑﻨﺎ)‪.(١‬‬ ‫ﻭﺳﺌﻞ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻋﻤﺎ ﻳﻮﺟﺪ ﻓﻲ ﺍﻟﺪﻻﺋﻞ ﺃﻥ ﻣﺎ ﺳﻘﻲ ﺑﺎﻟﻨﻬﺮ ﻻ ﻳﺤﻤﻞ‬ ‫ﻓﻲ ﺍﻟﻨﺼﺎﺏ ﻋﻠﻰ ﻣﺎ ﺳﻘﻲ ﺑﺎﻟﺰﺟﺮ ﻭﻛﺬﻟﻚ ﺍﻟﻌﻜﺲ ﻣﺎ ﻋﻨﺪﻙ ﻓﻴﻪ؟‬ ‫ﺍﻟﻤﺴﻘﻲ ﺑﺎﻟﻨﻬﺮ ﻭﺍﻟﺰﺟﺮ‪،‬‬ ‫‬‫ﻓﻘﺎﻝ‪ :‬ﻇﺎﻫﺮ ﺍﻷﺣﺎﺩﻳﺚ ﻟﻢ ﺗﻔﺼﻞ ﻓﻲ ﺍﻟﻨﺼﺎﺏ ﺑﻴﻦ‬ ‫ﻧﺼﺎﺏ ﻣﻦ‬ ‫‬‫ﻭﺇﻧﻤﺎ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻲ ﺍﻟﻘﺪﺭ ﺍﻟﻤﺄﺧﻮﺫ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻊ ﻋﻨﺪ ﺭﺟﻞ‬ ‫ﺍﻟﺘﻤﺮ ﺃﻭ ﺍﻟﺤﺐ ﺃﻭ ﺍﻟﺰﺑﻴﺐ ﻟﺰﻣﺘﻪ ﺯﻛﺎﺗﻪ؛ ﻷﻧﻪ ﻗﺪ ﻣﻠﻚ ﺍﻟﻨﺼﺎﺏ ﻓﻴﺰﻛﻰ ﺍﻟﻤﺴﻘﻲ‬ ‫ﺑﺎﻟﻨﻬﺮ ﻭﻳﺨﺮﺝ ﻣﻨﻪ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻤﺴﻘﻲ ﺑﺎﻟﺰﺟﺮ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻻ‬ ‫ﺃﻋﺮﻑ ﻓﻴﻪ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﺣﻜﻴﺘﻪ ﻋﻦ ﺍﻟﺪﻻﺋﻞ ﻣﺨﺘﻠﻔﺔ ﻓﻲ ﺫﻟﻚ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻘﺪﺭ‬ ‫ﺍﻟﻤﻨﻔﺬ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٢٧/٢ :‬ ‪ ،٢٨‬ﻭﺍﻧﻈﺮ‪ ٦٢/٢ :‬ ‪.٦٣‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ،٤٢/٢ :‬ﻭ ‪.٧٧/٢‬‬ ‫‪69‬‬ ‫‪ E‬أم إ]اج ا ة‬ ‫‪0-  ٥٦‬ب  ‪a‬ج ز ة ا‪$=4‬ب‪:‬‬ ‫ﻳﻨﺪﺏ ﻟﻤﺨﺮﺝ ﺯﻛﺎﺓ ﺍﻟﺤﺒﻮﺏ ﻋﺪﺩ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ‬ ‫ﺃﻃﻔﻴﺶ‪ :‬ﻭﻧﺪﺏ ﻟﻤﺮﻳﺪ ﺇﺧﺮﺍﺟﻬﺎ ﺃﻥ ﻳﺴﻤﻲ‪ ،‬ﺃﻱ‪ :‬ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﷲ ﺑﺄﻥ ﻳﺒﺴﻤﻞ ‬ ‫ﻣﺜﻼ‪،‬‬ ‫ﻛﺒﻴﺮﺍ‬ ‫ﻋﺎﺷﺮﺍ ﺑﺄﻱ ﺇﻧﺎﺀ ﺃﺭﺍﺩ ‬ ‫‬‫ﺳﻬﻤﺎ‬ ‫‬‫ﺗﺴﻌﺎ‪ ،‬ﻭﻳﻌﺰﻝ ﻟﻠﺰﻛﺎﺓ‬ ‫ﺣﺼﺼﺎ ‬ ‫‬‫ﺛﻢ ﻳﻜﻴﻞ ﻟﻨﻔﺴﻪ‬ ‫ﺻﻐﻴﺮﺍ‪ ،‬ﺣﺘﻰ ﻳﻔﺮﻍ‪ ،‬ﻭﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻘﺴﻢ ﻋﻠﻰ ﻋﺸﺮ ﺑﻼ ﻛﻴﻞ ﻗﺴﻤﺔ ﻋﺎﺩﻟﺔ‪ ،‬ﻭﺇﻥ‬ ‫‬‫ﺃﻭ‬ ‫ﻟﺰﻡ ﻧﺼﻒ ﺍﻟﻌﺸﺮ ﻗﺴﻢ ﺍﻟﻌﺎﺷﺮ‪ ،‬ﻭﺃﺧﺬ ﻧﺼﻔﻪ ﻟﻨﻔﺴﻪ ﻣﻊ ﺍﻟﺘﺴﻊ‪ ،‬ﺃﻭ ﻗﺴﻢ ﻋﻠﻰ‬ ‫ﻋﺸﺮﻳﻦ ﻭﻋﺰﻝ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺼﻠﻲ ﻣﺮﻳﺪ ﺍﻹﺧﺮﺍﺝ ﺭﻛﻌﺘﻴﻦ ﻭﻳﺪﻋﻮ ﺍﷲ‬ ‫ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳﻮﻓﻘﻪ ﺇﻟﻰ ﻭﺿﻌﻬﺎ ﻓﻲ ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻭﻳﺤﺘﺎﻁ ﺑﺸﻲﺀ ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﺫﺍ‬ ‫ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﺘﺎﻝ ﻓﻠﻴﻘﻞ‪» :‬ﺑﺴﻢ ﺍﷲ‪ ،‬ﺍﷲ ﺃﻛﺒﺮ« ﻭﺃﻧﻪ ﺇﺫﺍ ﻋﺰﻝ ﻋﻦ ﺍﻟﻌﺎﺷﺮﺓ ﺣﺰﻥ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺇﻻ ﻓﺮﺡ)‪.(١‬‬ ‫‪ ٥٧‬إ]اج ز ة ا‪$=4‬ب ‪:3W E‬‬ ‫ﻭﻳﺘﺤﺪﺙ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻋﻦ ﻣﺪﻯ ﺟﻮﺍﺯ ﺇﺧﺮﺍﺝ ﺯﻛﺎﺓ ﺍﻟﺤﺒﻮﺏ ﻣﻦ‬ ‫ﺟﻨﺴﻬﺎ ﺃﻭ ﻣﻦ ﻏﻴﺮﻫﺎ ﻓﻴﻘﻮﻝ‪ :‬ﻭﻳﻌﻄﻴﻬﺎ ﺃﻱ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻏﻠﺘﻪ ﺍﻟﺘﻲ ﻭﺟﺒﺖ ﻓﻴﻬﺎ‪ ،‬ﻻ ﻣﻦ‬ ‫ﻏﻴﺮﻫﺎ ﻟﻠﺒﺮﻛﺔ‪ ،‬ﻭﺟﺎﺯ ﺇﺟﻤﺎ ﻋﺎ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﻣﻦ ﻏﻴﺮﻫﺎ ﺑﺄﻥ ﻳﻌﻄﻲ ﻣﻦ ﺣﺐ ﺃﻭ ﺛﻤﺮ ﻟﻪ‬ ‫ﺃﻭ ﺯﺑﻴﺐ ﻗﺪﻳﻢ ﺃﻭ ﺣﺪﺙ ﻟﻪ ﻣﻦ ﻏﻴﺮ ﺣﺮﺙ ﺑﺸﺮﺍﺀ ﺃﻭ ﻫﺒﺔ ﺃﻭ ﺇﺭﺙ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﺃﻭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٣٠/٣ :‬ ‪.٣١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪70‬‬ ‫ﻏﻠﺔ ﻭﺟﺒﺖ ﻓﻴﻬﺎ ﻋﻠﻰ ﻏﻠﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺯﻛﺎﺓ ﺍﻷﻧﻌﺎﻡ ﻭﺍﻟﻨﻘﺪ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻜﻦ‬ ‫ﻣﻌﻴﺒﺎ ﻣﺜﻠﻪ ﻻ ﺩﻭﻧﻪ‪،‬‬ ‫ﻣﻌﻴﺒﺎ ﺇﻥ ﻛﺎﻥ ﻣﺎ ﻟﺰﻣﺘﻪ ﺯﻛﺎﺗﻪ ‬ ‫ﻣﻌﻴﺒﺎ‪ ،‬ﻭﺟﺎﺯ ﻭﻟﻮ ﻛﺎﻥ ‬ ‫ﻣﺎ ﻳﻌﻄﻰ ‬ ‫ﻣﻌﻴﺒﺎ ﺃﺧﺮﺝ ﻣﻨﻪ ﺃﻭ ﻣﻦ ﻣﺜﻠﻪ ﻭﺟﺎﺯ ﺇﻋﻄﺎﺀ ﻏﻴﺮ ﻣﻌﻴﺐ ﻭﻓﻲ‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﻳﺰﻛﻰ ‬ ‫ﻋﻴﺒﺎ ﻓﻲ ﺍﻟﺒﻴﻮﻉ‪.‬‬ ‫ﻋﻴﺒﺎ ﻭﻟﻮ ﻛﺎﻥ ‬ ‫ﺍﻟﺪﻳﻮﺍﻥ ﻣﺎ ﻻ ﻳﻀﺮ ﻓﻲ ﺍﻷﻛﻞ ﻭﺍﻟﻄﻌﻢ ﻻ ﻳﻜﻮﻥ ‬ ‫ﻣﻌﻴﺒﺎ ﻟﺘﻀﻴﻴﻌﻪ‬ ‫‬‫ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺇﻋﻄﺎﺀ ﺍﻟﻤﻌﻴﺐ ﻋﻦ ﻏﻴﺮﻩ ﺑﺎﻟﺘﻘﻮﻳﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺑﻌﺪ ﺗﻤﻜﻨﻪ ﻣﻦ ﺍﻹﺧﺮﺍﺝ ﺃﻋﻄﻰ ﻏﻴﺮ ﻣﻌﻴﺐ ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻲ‬ ‫ﺍﻟﺰﺭﻉ ﻭﻫﻮ ﻓﻲ ﺍﻷﺭﺽ ﺑﻌﺪ ﺍﻹﺩﺭﺍﻙ ﻭﻗﺒﻞ ﺍﻟﺤﺼﺪ ﺇﻥ ﻗﺼﺪ ﺣﺎﺟﺔ ﺍﻟﻔﻘﻴﺮ‬ ‫ﻻ ﺗﺨﻔﻴﻒ ﺍﻟﻤﺆﻭﻧﺔ ﻋﻠﻰ ﻧﻔﺴﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﻏﻠﺔ ﺍﻟﻨﺨﻞ ﻭﺍﻟﻌﻨﺐ ﻓﻴﺠﻮﺯ ﺇﻋﻄﺎﺀ ﺯﻛﺎﺗﻬﺎ ﻣﻨﻬﺎ ﻗﺒﻞ ﺍﻟﻘﻄﻊ ﺇﻥ ﻟﻢ ﻳﺒﻖ ﻋﻠﻴﻪ‬ ‫ﺷﻲﺀ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ .‬ﺍ ﻫ‪ .‬ﻭﻫﺬﺍ ﻗﺮﻳﺐ ﺇﻟﻰ ﺍﻟﺨﺮﺹ ﺃﻭ ﻫﻮ ﻣﻨﻪ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺗﻘﺪﻳﺮ‬ ‫ﺍﻟﻨﺼﺎﺏ ﺑﺎﻟﺨﺮﺹ‪ ،‬ﻓﺬﻫﺐ ﺃﻛﺜﺮ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﺇﻟﻰ ﺇﺟﺎﺯﺗﻪ ﻓﻲ ﺍﻟﻨﺨﻞ ﻭﺍﻟﻌﻨﺐ ﺇﺫﺍ ﺑﺪﺍ‬ ‫ﺭﻃﺒﺎ‪ ،‬ﻭﺃﺟﺎﺯﻩ ﺩﺍﻭﺩ ﻓﻲ ﺍﻟﻨﺨﻞ‪ ،‬ﻭﻣﻨﻌﻪ‬ ‫ﺻﻼﺣﻬﺎ ﻟﻴﺨﻠﻲ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺃﻫﻠﻪ ﺃﻥ ﻳﺄﻛﻠﻪ ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺻﺎﺣﺒﺎﻩ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻋﻠﻰ ﺭﺏ ﺍﻷﺭﺽ ﺃﻥ ﻳﺆﺩﻱ ﻋﺸﺮ ﻣﺎ ﺗﺤﺼﻞ‬ ‫ﺑﻴﺪﻩ ﺯﺍﺩ ﺍﻟﺨﺮﺹ ﺃﻭ ﻧﻘﺺ‪ ،‬ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ ﺇﺳﻤﺎﻋﻴﻞ‪ ،‬ﻭﻇﺎﻫﺮ ﻗﻮﻟﻪ‪ :‬ﻟﻴﺨﻠﻲ‪ ...‬ﺇﻟﺦ‪ ،‬ﺃﻥ‬ ‫ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﻣﻤﻨﻮﻉ ﻣﻦ ﺍﻷﻛﻞ ﺣﺘﻰ ﻳﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﻳﻌﺮﻑ ﻛﻢ ﻟﺰﻣﻪ‪ ،‬ﻭﺍﻟﺤﻖ‬ ‫ﺍﻟﺠﻮﺍﺯ ﻛﻤﺎ ﻳﺄﺗﻲ‪ ،‬ﻧﻌﻢ ﻻ ﻳﺨﻠ‪‬ﻲ ﺃﻥ ﻳﺄﻛﻠﻪ ﻛﻠﻪ ﻓﻴﺬﻫﺐ ﺣﻖ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺰﻱ‬ ‫ﺭﻃﺒﺎ)‪.(١‬‬ ‫ﺑﺴﺮﺍ ﺃﻭ ‬ ‫ﻳﺎﺑﺴﺎ ﻻ ‬ ‫ﻣﺪﺭﻛﺎ ‬ ‫‬‫ﺇﻋﻄﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻨﺨﻞ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺍﻟﺜﻤﺮ‬ ‫‪ ./ ٥٨‬اص‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺧﺮﺹ)‪ (٢‬ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﺣﺪﻳﻘﺔ ﻟﻬﺎ ﺑﻮﺍﺩﻱ ﺍﻟﻘﺮﻯ‪ ،‬ﻭﺑﻌﺚ ﺍﺑﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٣١/٣ :‬ ‪.٣٢‬‬ ‫)‪ (٢‬ﻣﻌﻨﻰ ﺍﻟﺨﺮﺹ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﺤﺰﺭ ﻭﺍﻟﺘﺨﻤﻴﻦ‪ ،‬ﻓﻬﻮ ﺇﺫﻥ ﺗﻘﺪﻳﺮ ﻇﻨﻲ ﻳﻘﻮﻡ ﺑﻪ ﺭﺟﻞ ﻋﺎﺭﻑ ﻣﺠﺮﺏ =‬ ‫‪71‬‬‫ﻣﻦ ﺃﺣﻜﺎﻡ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﺭﻭﺍﺣﺔ ﺍﻷﻧﺼﺎﺭﻱ ﺇﻟﻰ ﺍﻟﻴﻬﻮﺩ ﻓﺨﺮﺹ ﻋﻠﻴﻬﻢ ﺍﻟﻨﺨﻞ‪ ،‬ﺣﻴﺚ ﺗﻄﻴﺐ ﺃﻭﻝ ﺍﻟﺘﻤﺮ‬ ‫ﻣﻤﻦ ﻛﺎﻥ ﻳﺮﻯ ﺍﻟﺨﺮﺹ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ 5‬ﻭﺳﻬﻞ ﺑﻦ ﺃﺑﻲ ﺧﻴﺜﻤﺔ‬ ‫ﻭﻣﺮﻭﺍﻥ ﺑﻦ ﺍﻟﺤﻜﻢ ﻭﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﺤﻤﺪ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ‬ ‫ﻭﺍﻟﺰﻫﺮﻱ ﻭﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﻭﻋﺒﺪ ﺍﻟﻜﺮﻳﻢ ﺑﻦ ﺃﺑﻲ ﺍﻟﻤﻤﺎﺭﻕ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﺃﺑﻮ ﺛﻮﺭ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﺨﺮﺹ ﺍﻟﻴﻮﻡ ﺑﺪﻋﺔ‪ ،‬ﺭﻭﻱ ﺫﻟﻚ‬ ‫ﻋﻦ ﻋﺎﻣﺮ ﺍﻟﺸﻌﺒﻲ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﻗﺪ ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﺎﻣﻞ ﺃﻫﻞ ﺧﻴﺒﺮ ﻋﻠﻰ ﺷﻄﺮ ﻣﻤﺎ‬ ‫ﺧﺎﺭﺻﺎ ﻳﺨﺮﺹ ﻋﻠﻰ ﺧﻴﺒﺮ‪ ،‬ﻭﻫﺬﺍ‬ ‫‬‫ﻳﺨﺮﺝ ﻣﻦ ﺗﻤﺮ ﺃﻭ ﺯﺭﻉ‪ ،‬ﻭﺑﻌﺚ ﺑﻦ ﺭﻭﺍﺣﺔ‬ ‫ﻗﻮﻝ ﻋﻮﺍﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﻻ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﺃﻧﻜﺮ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻣﻦ ﺩﻓﻊ ‬ ‫ﻧﺨﻼ ﻣﻌﺎﻣﻠﺔ‬ ‫ﻋﻠﻰ ﺃﻥ ﻟﻠﻌﺎﻣﻞ ﻣﻦ ﺫﻟﻚ ﺷﻄﺮ ﻣﺎ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺘﻤﺮ ﻓﻬﻲ ﻣﻌﺎﻣﻠﺔ ﻓﺎﺳﺪﺓ‪ ،‬ﻭﺧﺎﻟﻔﻪ‬ ‫ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﺄﺟﺎﺯﻭﺍ ﺍﻟﻤﻌﺎﻣﻠﺔ ﻓﻲ ﺍﻟﻨﺨﻞ ﻭﺍﻷﺷﺠﺎﺭ‪ ،‬ﻓﻔﻲ ﻗﻮﻝ ﺍﻟﻨﻌﻤﺎﻥ ﻣﻔﺮ ﺩﺍ‬ ‫‬ ‫ﻣﺨﺎﻟﻔﺎ ﻟﺴﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻗﻮﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬ ‫ﺃﻣﻴﻦ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﺑﺪﺍ ﺻﻼﺡ ﺍﻟﺜﻤﺎﺭ‪ ،‬ﻓﻴﺤﺼﻲ ﺍﻟﺨﺎﺭﺹ ﻣﺎ ﻋﻠﻰ ﺍﻟﻨﺨﻴﻞ ﻭﺍﻷﻋﻨﺎﺏ ﻣﻦ ﺍﻟﺮﻃﺐ‬‫=‬ ‫ﻭﺯﺑﻴﺒﺎ‪ ،‬ﻟﻴﻌﺮﻑ ﻣﻘﺪﺍﺭ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺟﻔﺖ ﺍﻟﺜﻤﺎﺭ ﺃﺧﺬ ﺍﻟﺰﻛﺎﺓ ﺍﻟﺘﻲ‬ ‫‬‫ﺗﻤﺮﺍ‬‫ﻭﺍﻟﻌﻨﺐ ﺛﻢ ‪‬‬ ‫ﻳﻘﺪﺭﻩ ‬ ‫ﺳﺒﻖ ﺗﻘﺪﻳﺮﻫﺎ ﻣﻨﻬﺎ‪ ...‬ﻭﻓﺎﺋﺪﺓ ﺍﻟﺨﺮﺹ ﻣﺮﺍﻋﺎﺓ ﻣﺼﻠﺤﺔ ﺍﻟﻄﺮﻓﻴﻦ‪ :‬ﺭﺏ ﺍﻟﻤﺎﻝ ﻭﺍﻟﻤﺴﺘﺤﻘﻴﻦ‪،‬‬ ‫ﻓﺮﺏ ﺍﻟﻤﺎﻝ ﻳﻤﻠﻚ ﺑﺎﻟﺨﺮﺹ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﻧﺨﻴﻠﻪ ﻭﻋﻨﺒﻪ ﺑﻤﺎ ﺷﺎﺀ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻳﻀﻤﻦ ﻗﺪﺭ ﺍﻟﺰﻛﺎﺓ‪...‬‬ ‫ﻭﺍﻟﻌﺎﻣﻞ ﻋﻠﻰ ﺍﻟﺰﻛﺎﺓﻭﻫﻮ ﻭﻛﻴﻞ ﺍﻟﻤﺴﺘﺤﻘﻴﻦﻗﺪ ﻋﺮﻑ ﺍﻟﺤﻖ ﺍﻟﻮﺍﺟﺐ ﻓﻴﻄﺎﻟﺐ ﺑﻪ‪ .‬ﺍﻟﻤﻬﺬﺏ‬ ‫ﻣﻊ ﺍﻟﻤﺠﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ‪.٤٧٧/٥ :‬‬ ‫ﻗﺎﻝ ﺍﻟﺨﻄﺎﺑﻲ‪ :‬ﻭﻓﺎﺋﺪﺓ ﺍﻟﺨﺮﺹ ﻭﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﺍﻟﻔﻘﺮﺍﺀ ﺷﺮﻛﺎﺀ ﺃﺭﺑﺎﺏ ﺍﻷﻣﻮﺍﻝ ﻓﻲ ﺍﻟﺜﻤﺮ‪ ،‬ﻓﻠﻮ ﻣﻨﻊ‬ ‫ﺃﺭﺑﺎﺏ ﺍﻟﻤﺎﻝ ﻣﻦ ﺣﻘﻮﻗﻬﻢ ﻭﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻬﺎ‪ ،‬ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﺍﻟﺜﻤﺮﺓ ﻏﺎﻳﺔ ﺟﻔﺎﻓﻬﺎ‪ ،‬ﻷﺿﺮ ﺫﻟﻚ‬ ‫ﻷﺧﻞ ﺫﻟﻚ ﺑﺤﺼﺔ ﺍﻟﻔﻘﺮﺍﺀ ﻣﻨﻬﺎ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻣﻊ ﻛﻞ ﺃﺣﺪ ﻣﻦ‬‫‬‫ﺑﻬﻢ‪ ،‬ﻭﻟﻮ ﺍﻧﺒﺴﻄﺖ ﺃﻳﺪﻳﻬﻢ ﻓﻴﻬﺎ‬ ‫ﺍﻟﺘﻘﻴﺔ )ﺍﻟﺘﻘﻮﻯ( ﻣﺎ ﺗﻘﻊ ﺑﻪ ﺍﻟﻮﺛﻴﻘﺔ ﻓﻲ ﺃﺩﺍﺀ ﺍﻷﻣﺎﻧﺔ‪ ،‬ﻓﻮﺿﻌﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻫﺬﺍ ﺍﻟﻌﻴﺎﺭ‪ ،‬ﻟﻴﺘﻮﺻﻞ ﺑﻪ‬ ‫ﺃﺭﺑﺎﺏ ﺍﻷﻣﻮﺍﻝ ﺇﻟﻰ ﺍﻻﻧﺘﻔﺎﻉ‪ ،‬ﻭﻳﺤﻔﻆ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻛﻴﻦ ﺣﻘﻮﻗﻬﻢ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻔﻌﻞ ﺫﻟﻚ ﻋﻨﺪ ﺃﻭﻝ‬ ‫ﻭﻗﺖ ﺑﺪﻭ ﺻﻼﺣﻬﺎ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺆﻛﻞ ﻭﻳﺴﺘﻬﻠﻚ‪ ،‬ﻟﻴﻌﻠﻢ ﺣﺼﺔ ﺍﻟﺼﺪﻗﺔ ﻣﻨﻬﺎ‪ ،‬ﻓﻴﺨﺮﺝ ﺑﻌﺪ ﺍﻟﺠﻔﺎﻑ‬ ‫ﻭﺯﺑﻴﺒﺎ ﻣﻌﺎﻟﻢ ﺍﻟﺴﻨﻦ‪.٢١٠/٢ :‬‬ ‫‬‫ﺗﻤﺮﺍ‬ ‫ﺑﻘﺪﺭﻫﺎ‪ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪72‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻌﻨﻰ ﻣﺎ ﻗﺎﻝ‪ :‬ﺇﻥ‬ ‫ﺍﻟﺨﺮﺹ ﻻ ﻳﺜﺒﺖ ﻷﻧﻪ ﺑﺪﻋﺔ ﻻ ﻧﻌﻠﻤﻪ ﻣﻤﺎ ﻗﺎﻟﻮﺍ ﺑﻪ‪ ،‬ﻭﻻ ﻋﻤﻞ ﺑﻪ ﺃﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﻻ‬ ‫ﻳﺨﺮﺝ ﻣﻌﻨﺎ ﺛﺒﻮﺗﻪ ﺑﻮﺟﻪ ﻳﺜﺒﺖ ﻓﻴﻪ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻟﻢ ﻳﺜﺒﺖ ﻓﻴﻪ ﺍﻟﺤﻜﻢ ﻓﻼ‬ ‫ﻣﻌﻨﻰ ﻟﻠﺘﺒﻌﺔ ﻓﻴﻪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﺇﻻ ﺃﻥ ﻧﺮﻯ ﺫﻟﻚ ﺃﻭﻓﺮ ﻋﻠﻰ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻓﻲ ﺍﻟﺘﻘﺪﻣﺔ ﻋﻠﻴﻬﻢ ﺑﺬﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﻭﺟﺒﺖ ﺍﻟﺰﻛﺎﺓ ﻛﺎﻧﻮﺍ ﺇﻟﻰ ﺃﻣﺎﻧﺘﻬﻢ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻛﺎﻥ‬ ‫ﻭﻗﺎﺭﺍ ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺣﺎﻝ‬ ‫ﻭﺟﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﻟﻢ ﻧﺮ ﻓﻲ ﺫﻟﻚ ‬ ‫‬‫ﻫﺬﺍ‬ ‫ﻟﻢ ﻳﻜﻦ ﻟﻠﺨﺮﺹ ﻋﻠﻴﻬﻢ ﻣﻌﻨﻰ‪.‬‬ ‫ﻭﻣﻨﻪ‪ :‬ﻭﻛﺎﻥ ﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ ﻭﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻳﺮﻭﻥ ﺃﻥ ﻭﻗﺖ ﺍﻟﺨﺮﺹ ﺇﺫﺍ ﺑﺪﺍ ﺻﻼﺣﻬﺎ ﻭﺟﺎﺯ ﺑﻴﻌﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ‬ ‫ﻟﺴﻬﻞ ﺑﻦ ﺃﺑﻲ ﺧﻴﺜﻤﺔ‪ :‬ﺇﺫﺍ ﺃﺛﺒﺖ ﻋﻠﻰ ﻛﻞ ﻗﻮﻡ ﻗﺪ ﺧﺮﺻﻬﺎ ﻗﻮﻡ‪ ،‬ﻓﻴﺪﻉ ﻟﻬﻢ‬ ‫ﻣﺎ ﻳﺄﻛﻠﻮﻥ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﻴﺐ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‬ ‫ﻭﺃﺑﻮ ﻋﺒﻴﺪ‪ ،‬ﻭﻛﺎﻥ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺨﺎﺭﺹ ﻣﺄﻣﻮ ﻧﺎ ﻓﺰﺍﺩ ﺃﻭ ﻧﻘﺺ‬ ‫ﻓﻬﻮ ﺟﺎﺋﺰ ﻋﻠﻰ ﻣﺎ ﺧﺮﺹ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻴﺮﻳﻦ‪ :‬ﻳﺮﺩ ﺍﻟﺰﻳﺎﺩﺓ ﺇﻟﻰ ﺍﻟﻤﺼﺪﻕ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺫﻛﺮ ﺃﻫﻞ ﺍﻟﺘﻤﺮ ﺃﻧﻬﻢ ﺃﺣﺼﻮﺍ ﺟﻤﻴﻊ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻓﻲ‬ ‫ﺍﻟﺨﺮﺹ ﻋﻠﻴﻬﻢ ﺃﻛﺜﺮ ﻗﺒﻞ ﻣﻨﻬﻢ ﻣﻊ ﺃﺛﻤﺎﻧﻬﻢ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺯﻳﺎﺩﺓ ﺃﺧﺬﻭﺍ ﻣﻨﻪ ﻣﺎ ﺃﻗﺮﻭﺍ‬ ‫ﺑﻪ‪ ،‬ﻭﺃﺟﻤﻊ ﻛﻞ ﻣﻦ ﻧﺤﻔﻆ ﻋﻨﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻟﺨﺎﺭﺹ ﺇﺫﺍ ﺧﺮﺹ ﺍﻟﺘﻤﺮ‬ ‫ﺛﻢ ﺃﺻﺎﺑﺘﻪ ﺟﺎﺋﺤﺔ ﺃﻥ ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻗﺒﻞ ﺍﻟﺠﺬﺍﺫ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ‬ ‫ﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺟﻤﺎﻋﺔ ﻣﻦ ﻏﻴﺮﻫﻢ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﺇﺫﺍ ﺛﺒﺖ ﻣﻌﻨﺎ ﺍﻟﺨﺮﺹ ﺑﺎﺟﺘﻬﺎﺩ ﺍﻟﻨﻈﺮ ﻣﻦ ﺍﻹﻣﺎﻡ‬ ‫ﻟﻠﺘﻮﻓﻴﺮ ﻋﻠﻰ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻴﺸﺒﻪ ﻣﻌﻨﺎ ﺍﻻﺗﻔﺎﻕ ﻣﺎ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻻ ﺯﻛﺎﺓ ﻋﻠﻰ ﺃﺭﺑﺎﺏ ﺍﻷﻣﻮﺍﻝ‬ ‫ﻓﻴﻤﺎ ﻳﺬﻫﺐ ﺑﺠﺎﺋﺤﺔ‪ ،‬ﻭﺃﻧﻬﻢ ﺇﻟﻰ ﺃﻣﺎﻧﺘﻬﻢ ﻓﻴﻤﺎ ﺃﺻﺎﺑﻮﺍ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ‪ ،‬ﻓﻤﻦ ﺍﺗﻬﻢ‬ ‫ﻣﻨﻬﻢ ﻓﻘﺪ ﻗﺎﻝ ﻣﻦ ﻗﺎﻝ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ :‬ﺇﻧﻪ ﻳﺤﻠﻒ ﺇﺫﺍ ﺍﺗﻬﻢ ﻓﻲ ﺧﻴﺎﻧﺔ ﺯﻛﺎﺗﻪ‪،‬‬ ‫ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﻳﻤﻴﻦ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻫﻢ ﺇﻟﻰ ﺃﻣﺎﻧﺘﻪ‪ ،‬ﻭﻳﺸﺒﻪ ﻋﻨﺪﻱ ﻓﻲ‬ ‫‪73‬‬‫ﻣﻦ ﺃﺣﻜﺎﻡ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻣﺸﺘﺮﻛﺎ ﺯﺍﻝ ﺍﻹﻳﻤﺎﻥ‬ ‫‬‫ﺍﻟﺤﻜﻢ ﺃﻥ ﻻ ﻳﻤﻴﻦ ﻋﻠﻴﻬﻢ؛ ﻷﻥ ﺍﻟﻤﺎﻝ ﻣﺸﺘﺮﻙ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻓﻴﻤﺎ ﻳﺸﺒﻪ ﻫﺬﺍ ﻣﻦ ﺟﻤﻴﻊ ﺍﻷﻣﻮﺭ)‪.(١‬‬ ‫‪ ٥٩‬و‪ t6‬و‪$%‬ب ا ة ‪ ./‬ا‪$=4‬ب ا‪:'T‬‬ ‫ﻓﻲ ﻭﻗﺖ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺤﺒﻮﺏ ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪:‬‬ ‫ﻻ ﺗﺠﺐ ﻓﻲ ﺣﺐ ﻣﻦ ﺍﻟﺤﺒﻮﺏ ﺍﻟﺴﺘﺔ ﻗﺒﻞ ﺍﺑﺘﺪﺍﺀ ﺇﺩﺭﺍﻛﻪ ﺇﺟﻤﺎ ﻋﺎ؛ ﺇﺫ ﻫﻮ ﻋﻠﻒ‬ ‫ﻟﻠﺪﻭﺍﺏ ﻭﻗﺘﺌﺬ ﻻ ﻃﻌﺎﻡ ﻟﻨﺎ‪ ،‬ﻭﻫﻞ ﺗﺠﺐ ﻓﻲ ﺍﻟﺠﻤﻴﻊ ﺇﺫﺍ ﺩﺧﻠﻪ ﺇﺩﺭﺍﻙ‪ ،‬ﻭﻫﻞ‬ ‫ﺭﻃﺒﺎ ﺃﻭ ﺧﺮﻭﺟﻪ ﻋﻦ ﺍﻟﺮﻃﺐ ﺇﻟﻰ ﺍﻟﻴﺒﺲ‪،‬‬ ‫ﺇﺩﺭﺍﻙ ﺍﻟﺜﻤﺮ ﺗﺒﻴﻨﻪ ﺑﺎﻷﻟﻮﺍﻥ ﺃﻭ ﻛﻮﻧﻪ ‬ ‫ﻭﺇﺩﺭﺍﻙ ﺍﻟﺰﺭﻉ ﺩﺧﻮﻝ ﺍﻟﻄﻌﺎﻡ ﻓﻴﻪ ﺃﻭ ﻳﺒﺴﻪ‪ ،‬ﻭﻫﻞ ﻳﻌﺘﺒﺮ ﺍﻹﺩﺭﺍﻙ ﻓﻲ ﺍﻟﺠﻨﺎﻥ‬ ‫ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﺰﺭﺍﻋﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﺩﺭﺍﻙ ﻓﻲ ﺯﺭﺍﻋﺘﻪ ﺃﻭ ﺟﻨﺎﻧﻪ ﻭﻟﻢ ﻳﻜﻦ‬ ‫ﻓﻲ ﺯﺭﺍﻋﺘﻪ ﺍﻷﺧﺮﻯ ﺃﻭ ﺟﻨﺎﻧﻪ ﺍﻵﺧﺮ ﺣﻜﻢ ﺍﻟﻜﻞ ﺑﺤﻜﻢ ﺍﻹﺩﺭﺍﻙ؟ ﺃﻗﻮﺍﻝ‪ .‬ﻭﺇﻥ‬ ‫ﻗﻞ ﺍﻹﺩﺭﺍﻙ ﻻ ﺗﺠﺐ ﺃﻭ ﺣﺘﻰ ﻳﺪﺭﻙ ﻣﻨﻪ ﺧﻤﺴﺔ ﺃﻭﺳﺎﻕ‪ ،‬ﻓﺘﺠﺐ ﻓﻲ ﺍﻟﺨﻤﺴﺔ‬ ‫ﻭﻓﻴﻤﺎ ﻟﻢ ﻳﺪﺭﻙ‪ ،‬ﺃﻭ ﻻ ﺗﺠﺐ ﺣﺘﻰ ﻳﺪﺭﻙ ﺧﻤﺴﺔ ﺃﻭﺳﺎﻕ ﻓﺘﺠﺐ ﻓﻴﻬﻦ ﻻ ﻓﻴﻤﺎ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺍﻟﺤﺎﺻﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻧﻪ‬ ‫ﻟﻢ ﻳﺪﺭﻙ‪ ،‬ﻭﺇﻥ ﺃﺩﺭﻙ ﺧﻤﺴﺔ ﺃﺧﺮﻯ ﺯﻛﺎﻫﺎ ‬ ‫ﻻ ﻳﺰﻛﻲ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺧﻤﺴﺔ ﺃﻭﺳﺎﻕ ﺣﺘﻰ ﺗﺘﻢ ﻓﻴﻪ ﺧﻤﺴﺔ‪ ،‬ﺃﻭ ﺇﻧﻤﺎ ﺗﺠﺐ ﻓﻴﻤﺎ‬ ‫ﺃﺩﺭﻙ‪ ،‬ﻭﻟﻮ ﻗﻞ‪ ،‬ﻭﺷﺮﻁ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺤﺐ ﺑﺤﻴﺚ ﻟﻮ‬ ‫ﺃﺩﺭﻙ ﻛﻠﻪ ﻟﺘﻢ ﺍﻟﻨﺼﺎﺏ ﻓﻴﻪ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻧﻔﻲ ﺍﻟﻮﺟﻮﺏ ﺻﺎﺩﻕ ﺑﻌﺪﻡ ﺍﻟﺠﻮﺍﺯ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﺇﺫﺍ ﻟﻢ ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﻓﻤﺎ ﺃﺧﺮﺝ ﻟﻴﺲ ﺑﺰﻛﺎﺓ ﺑﻞ ﺻﺪﻗﺔ‪ ،‬ﻭﺃﺩﺭﻙ ﻭﻳﺪﺭﻙ ﻣﺒﻨﻴﺎﻥ‬ ‫ﻟﻠﻔﺎﻋﻞ ﺑﻤﻌﻨﻰ ﺍﻟﻮﺻﻮﻝ ﻛﻘﻮﻟﻚ‪ :‬ﺃﺩﺭﻙ ﺍﻟﻐﻼﻡ‪ ،‬ﺃﻱ‪ :‬ﺑﻠﻎ؟ ﺧﻼﻑ؛ ﻓﺎﺋﺪﺗﻪ ﺗﻈﻬﺮ‬ ‫ﻓﻴﻤﻦ ﺃﺧﺮﺝ ﺫﻟﻚ ﻣﻦ ﻣﻠﻜﻪ ﺑﺒﻴﻊ‪ ،‬ﺃﻭ ﻫﺒﺔ ﺃﻭ ﺃﻛﻠﻪ ﺃﺑﻮﻩ ﺑﺤﺎﺟﺔ‪ ،‬ﺃﻭ ﺧﻼﺹ ﺩﻳﻦ‬ ‫ﺃﻭ ﺻﺪﺍﻕ‪ ،‬ﻭﻗﺪ ﻇﻬﺮ ﻓﻴﻪ ﺇﺩﺭﺍﻙ ﻓﻌﻠﻰ ﺍﻷﻭﻝ ﻭﺍﻟﺮﺍﺑﻊ ﺯﻛﺎﺗﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﻋﻠﻰ‬ ‫ﺍﻟﺜﺎﻧﻲ ﻭﺍﻟﺜﺎﻟﺚ ﻓﺰﻛﺎﺗﻪ ﻋﻠﻰ ﺍﻟﻤﻨﺘﻘﻞ ﻫﻮ ﺇﻟﻴﻪ ﺇﻥ ﺃﺩﺭﻙ ﻓﻴﻪ ﺃﻗﻞ ﻣﻦ ﺧﻤﺴﺔ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٩٤/١٧ :‬ ‪.١٩٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪74‬‬ ‫ﺃﻭﺳﺎﻕ‪ ،‬ﻭﺇﻥ ﺃﺩﺭﻙ ﻓﻴﻪ ﺧﻤﺴﺔ ﻓﻌﻠﻰ ﻣﻦ ﺍﻧﺘﻘﻞ ﻣﻨﻪ‪ ،‬ﺑﻞ ﺿﺎﺑﻂ ﺍﻷﻗﻮﺍﻝ ﻛﻠﻬﺎ ﺃﻧﻪ‬ ‫ﺇﺫﺍ ﻟﺰﻣﺘﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻝ ﻭﺃﺧﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻪ ﻟﺰﻣﺘﻪ ﻓﻴﻤﺎ ﻟﺰﻣﺘﻪ ﻓﻴﻪ ﻋﻠﻰ‬ ‫ﺫﻟﻚ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻣﺎﺕ ﻭﻗﺪ ﺃﺩﺭﻙ ﺑﻌﺾ‪ ،‬ﻳﺰﻛﻮﻥ ﻋﻠﻰ ﺍﻟﻤﻴﺖ ﻣﺎ ﺃﺩﺭﻙ ﻭﻣﺎ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻋﻠﻴﻪ ‬ ‫ﻟﻢ ﻳﺪﺭﻙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺩﺭﻙ ﻧﺼﺎﺏ ﺯﻛﻮﻩ‪ ،‬ﻭﻏﻴﺮﻩ ‬ ‫ﻓﺮﺍﺭﺍ ﻣﻦ‬‫‪‬‬ ‫ﻣﺪﺍ‪ ،‬ﻭﺍﻟﻨﺼﺎﺏ ﺗﻢ ﻓﻲ ﺍﻟﻜﻞ‪ ،‬ﻻ ‬ ‫ﻳﺰﻛﻮﻥ ﻋﻠﻴﻪ ﻣﺎ ﺃﺩﺭﻙ ﻓﻘﻂ ﻭﻟﻮ‬ ‫ﺍﻟﺼﺪﻗﺔ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺰﻛﺎﺓ‪...‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﻌﻄﻰ ﻟﻪ ﻓﻔﻴﻪ ﻗﻮﻻﻥ ﻛﺬﺍ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺇﻥ ﺃﻋﻄﺎﻩ ﻗﺒﻞ‬ ‫ﻓﺮﺍﺭﺍ ﻓﻘﻮﻻﻥ‪ ،‬ﻗﻴﻞ‪ :‬ﺗﻠﺰﻣﻪ ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﻌﻄﻰ ﻟﻪ ﻭﺇﻥ ﺃﻋﻄﺎﻩ ﺑﻌﺪﻩ ﻟﺰﻣﺘﻪ ﺩﻭﻥ‬ ‫ﺍﻹﺩﺭﺍﻙ ‬ ‫ﺍﻟﻤﻌﻄﻰ ﻟﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺩﻝ ﻋﻠﻰ ﺭﺟﻞ ﻓﻲ ﺯﺭﻋﻪ ﺑﻌﺪﻣﺎ ﺃﺩﺭﻙ ﻓﺄﺧﺬﻩ ﻓﻌﻠﻰ‬ ‫ﺻﺎﺣﺐ ﺍﻟﺰﺭﻉ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺑﺎﻋﻪ ﺍﻟﺤﺎﻛﻢ ﻭﻗﻀﻰ ﻣﻨﻪ ﻣﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻣﻦ‬ ‫ﺩﻳﻦ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﻀﺎﻩ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ ﻓﻲ ﻣﺎﻟﻪ‪ ،‬ﻭﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺻﺪﻗﺔ ﺍﻟﻨﻘﺪ ﻭﺍﻟﻨﻌﻢ‬ ‫ﻛﺎﻟﻔﺮﺍﺭ ﻣﻦ ﺻﺪﻗﺔ ﺍﻟﺤﺐ ﻟﻜﻦ ﻳﻌﻄﻲ ﺍﻟﻔﺎﺭ ﻣﻨﻬﺎ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﺤﻮﻝ‪.‬‬ ‫ﻭﻣﻦ ﻗﺼﺪﻩ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻔﺮﺍﺭ ﻣﻊ ﻗﻀﺎﺀ ﺣﺎﺟﺘﻪ ﻓﻬﻞ ﻳﺆﺩﻱ ﻫﻮ ﻻ ﺍﻟﺜﺎﻧﻲ ﺃﻭ ﻻ‪،‬‬ ‫ﻓﻬﻮ ﻣﺎﻝ ﻟﻠﺰﻛﺎﺓ ﻓﻴﻪ ﻋﻠﻰ ﻣﺎﻟﻜﻪ ﺍﻷﻭﻝ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ؟ ﻗﻮﻻﻥ‪ ،‬ﺃﺻﺤﻬﻤﺎ‪ :‬ﺃﻧﻪ‬ ‫ﻳﺆﺩﻱ‪ ،‬ﻭﻟﻮ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﺤﺎﺻﺺ ﺑﻴﻦ ﻓﺮﺍﺭﻩ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻗﻀﺎﺀ ﺣﺎﺟﺘﻪ ﻟﻜﺎﻥ‬ ‫ﻓﺎﺭﺍ‪.‬‬‫ﺗﺤﺮﺟﺎ ﻣﻦ ﺧﻄﺮ ﺍﻟﺰﻛﺎﺓ ﻻ ‬ ‫ﺑﺨﻼ ﺑﻬﺎ ﻓﻠﻴﺲ ‪‬‬‫‬‫ﺃﺣﺴﻦ‪ ،‬ﻭﻣﻦ ﺃﺧﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻪ‬ ‫ﻭﻣﻦ ﺩﺧﻠﺖ ﻏﻠﺔ ﺃﻭ ﺣﺮﺙ ﻣﻠﻜﻪ ﻗﺒﻞ ﺇﺩﺭﺍﻛﻬﺎ ﺍﻟﺬﻱ ﻫﻮ ﺇﺩﺭﺍﻙ ﻣﺎ‪ ،‬ﺃﻭ ﺇﺩﺭﺍﻙ‬ ‫ﺧﻤﺴﺔ ﺃﻭﺳﺎﻕ ﻋﻠﻰ ﺍﻟﺨﻠﻒ‪ ،‬ﻓﻬﻞ ﻟﺰﻣﺘﻪ ﻓﻴﻬﺎ ﻭﻫﻮ ﺍﻷﺷﺒﻪ‪ ،‬ﺃﻱ‪ :‬ﺍﻷﻗﺮﺏ ﺇﻟﻰ‬ ‫ﺍﻟﺮﺟﺤﺎﻥ‪ ،‬ﺃﻭ ﻻ ﺭﺏ ﺍﻏﻔﺮ ﻟﻲ ﻓﻬﻮ ﻣﺎﻝ ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ ﻻ ﻋﻠﻰ ﺍﻟﻤﺎﻟﻚ ﺍﻷﻭﻝ ﻭﻻ‬ ‫ﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ؟ ﺧﻼﻑ؛ ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﺗﻠﺰﻣﻪ ﺍﻋﺘﺒﺮ ﺃﻧﻪ ﻏﻴﺮ ﺣﺎﺭﺙ ﻭﻟﻢ ﺗﻠﺰﻡ ﺍﻷﻭﻝ‬ ‫ﻟﺨﺮﻭﺝ ﺍﻟﻌﻠﺔ ﻋﻨﻪ ﻗﺒﻞ ﺍﻹﺩﺭﺍﻙ ﻭﻫﻮ ﻏﻴﺮ ﻓﺎﺭ ﻓﻼ ﺯﻛﺎﺓ ﻓﻲ ﺗﻠﻚ ﺍﻟﻐﻠﺔ ﻭﺍﻟﺤﺮﺙ‪.‬‬ ‫ﻭﺇﻥ ﺃﺧﺬ ﺍﻟﺒﺎﺋﻊ ﺑﺄﻧﻪ ﻻ ﺯﻛﺎﺓ ﺣﺘﻰ ﺗﺪﺭﻙ ﺧﻤﺴﺔ ﺃﻭﺳﺎﻕ ﻓﺄﺧﺮﺝ ﺫﻟﻚ ﻣﻦ‬ ‫‪75‬‬‫ﻣﻦ ﺃﺣﻜﺎﻡ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻣﻠﻜﻪ ﻭﻗﺪ ﺃﺩﺭﻙ ﻣﻨﻪ ﺃﻗﻞ ﻣﻨﻬﻦ ﻭﺃﺧﺬ ﻣﻦ ﺍﻧﺘﻘﻞ ﺇﻟﻴﻪ ﺑﺄﻧﻬﺎ ﺗﻠﺰﻡ ﻣﻦ ﺃﺩﺭﻙ ﻓﻲ‬ ‫ﺑﻢ ﺗﺨﺮﺝ ﻣﻦ ﻣﻠﻜﻪ ﺩﻭﻥ‬ ‫ﻣﻠﻜﻪ ﺃﻗﻞ ﻗﻠﻴﻞ ﻟﻢ ﻳﻠﺰﻡ ﺃﺣﺪﻫﻤﺎ ﺯﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻗﻠﺖ‪ :‬‬ ‫ﺍﻹﺩﺭﺍﻙ ﻣﻊ ﺃﻧﻪ ﻻ ﻳﺒﺎﻉ ﺍﻟﺜﻤﺎﺭ ﻭﺍﻟﺤﺐ ﺣﺘﻰ ﻳﺒﺪﻭ ﺇﺩﺭﺍﻛﻬﺎ؟ ﻗﻠﺖ‪ :‬ﺑﺒﻴﻊ ﺍﻟﻨﺨﻠﺔ‬ ‫ﻭﺍﻟﺸﺠﺮﺓ ﻣﻊ ﺛﻤﺎﺭﻫﻤﺎ ﺃﻭ ﺑﻴﻌﻬﻤﺎ ﺛﻢ ﺛﻤﺎﺭﻫﻤﺎ ﻟﻪ ﺑﻌﺪ‪ ،‬ﻭﺑﺎﻟﻘﻮﻝ ﺑﺠﻮﺍﺯ ﺑﻴﻊ‬ ‫ﺍﻟﺜﻤﺎﺭ ﻏﻴﺮ ﺍﻟﻤﺪﺭﻛﺔ ﺇﺫﺍ ﺃﺩﺭﻙ ﺑﻌﺾ ﻓﻲ ﺟﻨﺎﻧﻬﺎ ﺃﻭ ﻓﻲ ﺍﻟﺒﻠﺪﺓ ﻭﺑﺎﻟﻬﺒﺔ ﻭﺍﻹﺻﺪﺍﻕ‬ ‫ﻭﺍﻷﺟﺮﺓ ﻭﻧﺤﻮ ﺫﻟﻚ ﻟﺠﻮﺍﺯﻩ ﻗﺒﻞ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺃﺩﺭﻛﺖ ﺍﻟﻐﻠﺔ ﺃﻭ ﺍﻟﺤﺮﺙ ﺛﻢ‬ ‫ﺩﺧﻠﺖ ﻣﻠﻜﻪ ﺑﺸﺮﺍﺀ ﻟﻬﺎ ﻭﺣﺪﻫﺎ ﺃﻭ ﻣﻊ ﺍﻟﺸﺠﺮﺓ ﺃﻭ ﺑﻐﻴﺮ ﺍﻟﺸﺮﺍﺀ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ)‪.(١‬‬ ‫‪ E ٦٠‬ت ‪ <=6‬إدراك ‪:8'GW‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻛﺬﺍ ﻣﻦ ﻣﺎﺕ ﻗﺒﻞ ﺇﺩﺭﺍﻙ ﻏﻠﺘﻪ ﺃﻭ ﺣﺮﺛﻪ ﻟﺰﻡ ﻭﺍﺭﺛﻪ‬ ‫ﻋﺸﺮﻫﺎ ﺃﻭ ﻧﺼﻔﻪ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺑﺎﻟﻌﺸﺮ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ ﻭﻟﻮ ﻧﺼﻒ ﻋﺸﺮ ﻛﻤﺎ ﻫﻮ ﻋﺮﻑ‬ ‫ﻟﻠﻨﺎﺱ‪ ،‬ﻭﺍﻟﻀﻢ ﻟﻐﻠﺘﻪ ﺇﻟﻰ ﻏﻠﺘﻪ‪ ،‬ﺃﻱ‪ :‬ﻳﺤﺴﺒﻬﺎ ﻣﻌﻬﺎ ﻷﻧﻬﺎ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺇﺗﻤﺎﻡ‬ ‫ﺍﻟﻨﺼﺎﺏ ﺑﻬﺎ‪ ،‬ﻭﻟﺰﻣﻪ ﺇﻳﺼﺎﺀ ﺑﻪ ﺃﻭ ﺑﻨﺼﻔﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﺰﻡ ﺍﻟﻤﻴﺖ ﺇﻳﺼﺎﺀ ﺑﺎﻟﻌﺸﺮ ﺃﻭ‬ ‫ﻧﺼﻔﻪ ﺇﺫﺍ ﺍﺣﺘﻀﺮ‪ ،‬ﻭﻗﺪ ﺃﺩﺭﻛﺖ‪ :‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻛﻤﺎ ﻻ ﺗﻠﺰﻣﻪ ﺇﺫﺍ ﺍﺣﺘﻀﺮ ﻗﺒﻞ ﺍﻹﺩﺭﺍﻙ‬ ‫ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻷﻧﻪ ﻣﺎﻝ ﺗﺒﻴﻦ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻪ‪ ،‬ﻭﺗﺒﻴﻦ ﺃﻧﻪ ﻛﺎﻣﻞ ﻟﻢ ﺗﺨﺮﺝ ﻣﻨﻪ‬ ‫ﺃﻭ ﻧﻘﺺ‪ ،‬ﻟﻜﻦ ﻗﻴﺎﻡ ﻋﻴﻦ ﺑﺎﻗﻴﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻟﻢ ﻳﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻭﻫﻮ ﻣﻌﺬﻭﺭ‪،‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﻮﺍﺭﺙ ﺇﺧﺮﺍﺟﻪ ﻓﻲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺍﻟﻤﻴﺖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻮﺹ ﺑﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﻀﻤﻬﺎ ﻟﻐﻠﺘﻪ؛ ﻷﻧﻬﺎ ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻠﻜ ﺎ ﻟﻪ ﻟﻜﻦ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻤﻴﺖ ﻭﻫﻮ‬ ‫ﺍﻷﺻﺢ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﺇﺧﺮﺍﺝ ﻋﻨﻪ ﻭﻻ ﻋﻨﻬﻢ ﻭﻻ ﺿﻢ‪ ،‬ﻭﻳﺼﺢ ﺭﺟﻮﻉ ﺍﻟﻀﻤﻴﺮ‬ ‫ﻟﻘﻮﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﺫﺍ ﺃﻭﺻﻰ ﺑﻬﺎ ﻓﻤﻦ ﺍﻟﺜﻠﺚ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺍﻟﻜﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‬ ‫ﻓﻴﻤﺎ ﺇﺫﺍ ﺃﻭﺻﻰ ﺑﻬﺎ ﻭﺍﻟﺜﻤﺎﺭ ﻓﻲ ﺷﺠﺮﻫﺎ ﻭﻧﺨﻠﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﻭﺻﻰ ﺑﻌﺪ ﻗﻄﻌﻬﺎ ﺃﻭ‬ ‫ﺩﺭﻫﻤﺎ ﺯﻛﺎﺓ‪ ،‬ﺃﻭ ﺑﻜﺬﺍ‬ ‫‬‫ﺩﻳﻨﺎﺭﺍ ﺃﻭ‬ ‫‬‫ﺃﻭﺻﻰ ﺑﺰﻛﺎﺓ ﺣﻴﻮﺍﻧﻪ ﺃﻭ ﺩﺭﺍﻫﻤﻪ ﺃﻭ ﺑﻜﺬﺍ ﻭﻛﺬﺍ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٣٣/٣ :‬ ‪ .٣٦‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪76‬‬ ‫ﺑﻌﻴﺮﺍ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺎﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻣﻦ ﺍﻟﺜﻠﺚ ﻷﻧﻪ ﺇﻧﻤﺎ‬ ‫ﺑﻘﺮﺍ ﺃﻭ ‬ ‫ﻭﻛﺬﺍ ﺷﺎﺓ ﺃﻭ ‬ ‫ﻳﺜﺒﺖ ﺑﺈﻳﺼﺎﺋﻪ ﻭﻗﺪ ﻗﺎﻝ ﮊ‪ » :‬ﺍﻟﻮﺻﻴﺔ ﻣﻦ ﺍﻟﺜﻠﺚ «)‪ ،(١‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﮊ ‪ » :‬ﺩﻳﻦ ﺍﷲ‬ ‫ﺃﺣﻖ ﺑﺎﻟﻮﻓﺎﺀ «)‪ (٢‬ﺃﻭ ﻗﺎﻝ ﺑﺎﻟﻘﻀﺎﺀ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﺪﻝ ﺑﻪ ﺑﻌﺾ ﻗﻮﻣﻨﺎ ﻋﻠﻰ ﺃﻥ ﺣﻘﻮﻕ ﺍﷲ‬ ‫ﻗﺒﻞ ﺍﻟﺪﻳﻮﻥ‪ ،‬ﻭﺃﺟﻴﺐ ﺑﺄﻧﻪ ﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﺃﻧﻬﺎ ﺗﻘﺪﻡ ﻋﻠﻰ ﺍﻟﺪﻳﻮﻥ ﺑﻞ ﺃﺭﺍﺩ ﺃﻧﻬﺎ ﺃﺣﻖ‬ ‫ﺃﻥ ﻳﻬﺘﻢ ﺑﻘﻀﺎﺋﻬﺎ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺣﻘﻮﻕ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻛﺎﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻮﻡ‬ ‫ﻭﺍﻟﺤﺞ‪ ،‬ﻭﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ ﻭﻛﻔﺎﺭﺓ ﻏﻴﺮ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﺍﻟﻤﻐﻠﻈﺔ ﺑﺄﻱ ﺷﻲﺀ ﻟﺰﻣﺖ ﻭﻧﺤﻮ‬ ‫ﺫﻟﻚ ﻣﻤﺎ ﻻ ﺧﺼﻢ ﻟﻪ ﻣﻌﻴﻦ ﻭﻳﺜﺒﺖ ﺑﺎﻟﻮﺻﻴﺔ ﻭﺃﻭﺻﻰ ﺑﻪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﻘﺪﻡ ﻋﻠﻰ‬ ‫ﺍﻟﺪﻳﻮﻥ ﻭﻗﻴﻞ‪ :‬ﻳﺤﺎﺻﺼﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻘﺪﻡ ﺍﻟﺪﻳﻮﻥ ﻋﻠﻴﻪ ﻭﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺜﻠﺚ ﺑﻪ‬ ‫ﻭﻳﻘﻮﻝ ﺟﻤﻬﻮﺭﻧﺎ ﻭﻳﺪﻝ ﻟﻪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪¨ § ¦ ¥ ¤ £ ¢ ¡ ﴿ :‬‬ ‫© ‪] ﴾ ...³ ² ± ° ¯ ® ¬ « ª‬ﺍﻟﻤﻨﺎﻓﻘﻮﻥ‪.[١٠ :‬‬ ‫ﻓﺘﺤﺴﺮﻫﻢ ﻋﻦ ﺍﻟﺘﺼﺪﻕ ﺇﻧﻤﺎ ﻫﻮ ﻟﻔﻮﺗﻪ ﺇﻳﺎﻫﻢ ﺇﻻ ﻣﻦ ﺍﻟﺜﻠﺚ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻳﺼﺢ‬ ‫ﻛﻠﻤﺎ ﺃﺭﺍﺩﻭﻩ ﻣﻦ ﺍﻟﺘﺼﺪﻕ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻟﻤﺎ ﺗﺤﺴﺮﻭﺍ ﻷﻧﻪ ﺇﻧﻤﺎ ﻳﺘﺤﺴﺮ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺍﻟﺪﻳﻦ ﺑﻤﺎﻟﻪ ﻭﺗﺮﻙ ﻏﻠﺔ‬‫ﻋﻤﺎ ﻓﺎﺗﻪ ﻓﺎﻓﻬﻢ‪ ،‬ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﻭﻗﺪ ﺃﺣﺎﻁ ‪‬‬ ‫ﺃﻭﻻ ﻣﻦ‬ ‫ﺃﻭﻻ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺰﻛﺎﺓ ‬ ‫ﺍﻟﺪﻳﻦ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﻤﺎﻝ ‬‫ﻣﺪﺭﻛﺔ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﺨﺮﺝ ‪‬‬ ‫ﺟﻤﻴﻌﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﺤﺎﺻﺼﺎﻥ‪ ،‬ﻭﺇﻥ ﺃﻭﺻﻰ ﺑﺜﻠﺚ ﻣﺎﻟﻪ ﻭﺗﺮﻙ ﻏﻠﺔ ﻣﺪﺭﻛﺔ ﻓﺎﻟﺰﻛﺎﺓ‬ ‫ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﻤﺎﻝ ﻭﺍﻟﻮﺻﻴﺔ ﻣﻦ ﺛﻠﺚ ﻣﺎ ﺑﻘﻲ ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻮﺭﺛﺔ ﺷﻲﺀ ﺇﺫﺍ ﻭﺟﺒﺖ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻤﻴﺖ ﻓﻲ ﺣﻴﺎﺗﻪ ﻭﻟﻢ ﻳﺨﺮﺟﻬﺎ ﻭﻟﻢ ﻳﻮﺹ ﺑﻬﺎ‪ ،‬ﺃﻭ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺤﺞ‬ ‫ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻛﺎﻟﺼﻮﻡ ﻭﺍﻟﻜﻔﺎﺭﺓ ﻭﻟﻢ ﻳﻮﺹ ﺑﻪ)‪.(٣‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٣٦/٣ :‬ ‪ .٣٨‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫‪77‬‬ ‫أم ]; _‪ NG G‬و‪ah‬‬ ‫‪ G ٦١‬ا‪ 0_ G‬و‪$%‬ب ا‪:/ f4‬‬ ‫ﺃﻣﺎ ﻣﻦ ﺗﻠﻔﺖ ﻏﻠﺘﻪ ﺑﻌﺪ ﻭﺟﻮﺏ ﺍﻟﺤﻖ ﻓﻴﻬﺎ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪:‬‬ ‫ﻭﺇﻥ ﺗﻠﻔﺖ ﻏﻠﺔ ﺃﻭ ﺣﺐ‪ ،‬ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ ﺑﺎﻟﻐﻠﺔ ﻓﻲ ﺍﻟﻤﻮﺍﺿﻊ ﻣﺎ ﻳﺸﻤﻞ ﺍﻟﺤﺐ‪ ،‬ﺑﻌﺪ‬ ‫ﻭﺟﻮﺏ ﺣﻖ ﻓﻴﻬﺎ ﻫﻮ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﺒﻞ ﺇﻣﻜﺎﻥ ﺇﺧﺮﺍﺟﻪ ﺑﺮﻳﺢ ﺃﻭ ﻧﺎﺭ ﺃﻭ ﺳﻴﻞ ﺃﻭ‬ ‫ﻏﺎﺻﺐ ﺃﻭ ﻟﺺ ﻣﺜﻞ ﺃﺑﻴﻪ ﺇﺫﺍ ﺃﻛﻠﻪ ﻻ ﻟﺤﺎﺟﺔ ﻓﺈﻧﻪ ﻏﺎﺻﺐ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺭ ﻭﻟﻮ‬ ‫ﺛﺒﺖ ﻟﻪ ﻓﻲ ﺍﻟﺤﻜﻢ ﺃﻭ ﺑﻬﻴﻤﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻛﺎﻟﺴﺮﻗﺔ ﻋﻨﺪ ﺣﺼﺎﺩ ﻟﻠﺰﺭﻉ ﺃﻭ ﺟﺬﺍﺫ‬ ‫ﻗﻄﻊ ﻟﻠﺜﻤﺮ ﺃﻭ ﺍﻟﻌﻨﺐ ﻣﻌﺘﺎﺩ ﻋﺎﺋﺪ ﺇﻟﻰ ﺣﺼﺎﺩ ﻭﺟﺬﺍﺫ‪ ،‬ﻭﺃﻓﺮﺩ ﻷﻥ ﺍﻟﻌﻄﻒ ﺑﺄﻭ‬ ‫ﻭﺫﻟﻚ ﻗﻮﻝ‪ ،‬ﺃﻭ ﻣﺎ ﻟﻢ ﻳﺸﺮﻉ ﻓﻲ ﻛﻴﻞ ﻭﺇﻥ ﻟﻢ ﻳﺸﺮﻉ‪ ،‬ﻭﻗﺪ ﻓﺮﻁ ﺑﺘﺄﺧﻴﺮ ﺍﻟﺠﺬﺍﺫ‬ ‫ﻭﺍﻟﺤﺼﺎﺩ ﻋﻄﻒ ﺗﻮﻫﻢ ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﻟﻢ ﻳﺨﺮﺝ ﻋﻦ ﺍﻟﻤﻌﺘﺎﺩ ﻓﻲ ﺍﻟﺤﺼﺎﺩ ﻭﺍﻟﺠﺬﺍﺫ‬ ‫ﺃﻭ ﻳﻌﻄﻒ ﻋﻠﻰ ﺣﺼﺎﺩ‪ ،‬ﺃﻱ‪ :‬ﺃﻭ ﻋﻨﺪ ﺩﻭﺍﻡ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﻜﻴﻞ ﻓﻼ ﺿﻤﺎﻥ‬ ‫ﻋﻠﻴﻪ ﺇﻥ ﻟﻢ ﻳﻔﺮﺽ ﻓﻲ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﻜﻴﻞ‪ ،‬ﻻ ﺑﺘﻔﺮﻳﻂ ﻫﺬﺍ ﻗﻮﻝ ﺁﺧﺮ ﻭﻟﻴﺲ ﻣﻦ‬ ‫ﺍﻟﺘﻔﺮﻳﻂ ﺍﺷﺘﻐﺎﻟﻪ ﺑﻤﺎ ﻗﺪﺭ ﻋﻠﻴﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻛﺜﺮﺕ ﺗﻠﻚ ﺍﻟﻐﻠﺔ‪ ،‬ﻓﻼ ﺯﻛﺎﺓ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﺑﻘﻲ ﺑﻌﻀﻬﺎ ﺯﻛﻰ ﻋﻠﻴﻪ ﻭﺣﺪﻩ ﺇﻥ ﻭﺟﺒﺖ ﻓﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﺗﻢ ﻓﻴﻪ ﺍﻟﻨﺼﺎﺏ ﺃﻭ‬ ‫ﺃﻛﺜﺮ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻋﻤﺎ ﺫﻫﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺰﻛﻲ ﻋﻠﻰ ﺍﻟﺒﺎﻗﻲ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺟﺒﺖ ﻓﻴﻪ‬ ‫ﺃﻭ ﻻ‪ ،‬ﻭﻻ ﻳﺰﻛﻲ ﻋﻤﺎ ﺫﻫﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺰﻛﻲ ﻋﻤﺎ ﺫﻫﺐ ﻭﻋﻤﺎ ﺑﻘﻲ ﻣﻄﻠﻘﺎ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٣٨/٣ :‬ ‪ .٣٩‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪78‬‬ ‫‪ ٦٢‬ا‪'%‬ح ا ة _‪ 0‬إ]ا‪:%‬‬ ‫ﻫﻨﺎﻙ ﺣﺎﻻﺕ ﻟﻠﺰﻛﺎﺓ ﺍﻟﻤﺠﺘﺎﺣﺔ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﺘﻔﺮﻳﻂ ﻣﻦ ﻋﺪﻣﻪ‪ ،‬ﻳﻘﻮﻝ ﻣﺤﻤﺪ‬ ‫ﺃﻃﻔﻴﺶ‪ :‬ﻭﺇﻥ ﺍﺟﺘﺎﺣﺖ ﺑﻌﺪ ﺗﻤﻜﻦ ﻣﻦ ﺇﺧﺮﺍﺝ‪ ،‬ﻓﺈﻥ ﺍﺟﺘﺎﺣﺖ ﺑﻼ ﺗﻔﺮﻳﻂ ﺑﻌﺪ‬ ‫ﻭﻗﻮﻉ ﻛﻴﻞ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻜﻴﻞ ﻭﻟﻢ ﻳﺠﺪ ﻣﻦ ﻳﻌﻄﻲ‪ ،‬ﺃﻭ ﻣﻦ ﻳﻘﺒﻞ ﺃﻭ ﻋﻴﻲ ﺃﻭ ﻓﻜﺮ‬ ‫ﻓﻴﻤﻦ ﻳﻌﻄﻴﻪ ﻓﻬﻮ ﻏﻴﺮ ﻣﻔﺮﻁ ﻣﻊ ﺃﻧﻪ ﻛﺎﻝ‪ ،‬ﺃﻭ ﻧﻘﻞ ﻟﻬﺎ ﻣﻦ ﻣﻮﺿﻊ ﻵﺧﺮ‪ ،‬ﺃﻭ‬ ‫ﺟﻤﻴﻌﺎ ﻣﺜﻞ ﺃﻥ ﺗﻜﺎﻝ ﻓﻲ ﺍﻷﻧﺪﺭ ﻭﺗﻨﻘﻞ ﻟﻠﺪﺍﺭ‪ ،‬ﻓﻬﻞ ﺗﻀﻤﻦ ﺃﻭ ﻻ؟‬ ‫‬‫ﻭﻗﻮﻋﻬﻤﺎ‬ ‫ﺧﻼﻑ؛ ﻓﺎﻷﻛﺜﺮ ﻋﻠﻰ ﺍﻟﺘﻀﻤﻴﻦ‪ ،‬ﺃﻱ‪ :‬ﺇﻟﺰﺍﻡ ﺻﺎﺣﺐ ﺍﻟﻐﻴﺮ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺯﻛﺎﺓ ﻣﺎ ﺗﻠﻒ‬ ‫ﻭﺯﻛﺎﺓ ﻣﺎ ﺑﻘﻲ‪ ،‬ﻭﻟﻮ ﻗ ‪‬ﻞ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺍﻷﻗﻮﻯ ﺳﻘﻮﻃﻪ‪ ،‬ﺳﻘﻮﻁ ﺍﻟﺘﻀﻤﻴﻦ ﻋﻤﺎ ﺗﻠﻒ‪،‬‬ ‫ﻭﻳﺰﻛﻲ ﺍﻟﺒﺎﻗﻲ ﻭﺇﻥ ﻗﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺰﻛﻲ ﻣﺎ ﺗﻠﻒ ﻭﻻ ﻣﺎ ﺑﻘﻲ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺎﻗﻲ‬ ‫ﻧﺼﺎﺑﺎ ﻓﺈﻧﻪ ﻳﺰﻛﻴﻪ ﻻ ﻣﺎ ﺫﻫﺐ‪ ،‬ﻭﺇﻥ ﺍﺟﺘﺎﺣﺖ ﺑﺘﻔﺮﻳﻂ ﺿﻤﻨﺖ ﺍﺗﻔﺎﻗﺎ)‪.(١‬‬ ‫‬ ‫‪ 8G +> E ٦٣‬ا‪ )Z‬ا‪:+Ia‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻗﺎﻝ ﺍﻟﻤﺼﻨﻒ ﻓﻲ ﺍﻟﻤﺼﺒﺎﺡ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ‬ ‫ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﻤﻀﻴﻊ ﺇﺫﺍ ﺗﻠﻔﺖ ﺍﻟﻐﻠﺔ ﻭﻳﻠﺰﻣﻪ ﺍﻟﻐﺮﻡ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﺗﺠﻤﻊ ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻳﺤﺼﺪﻫﺎ ﻭﻳﺼﺮﻣﻬﺎ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺓ ﻓﺘﻠﻔﺖ ﺑﺂﺕ ﻣﻦ ﺍﷲ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ‬ ‫ﻳﻘﻊ ﻓﻴﻬﺎ ﻛﻴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﻳﻨﻘﻠﻬﺎ ﻣﻦ ﻣﻜﺎﻥ ﺇﻟﻰ ﻣﻜﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﺩﺧﻞ ﻓﻲ ﻛﻴﻠﻬﺎ‬ ‫ﻓﺘﻠﻔﺖ ﺑﻼ ﺗﻀﻴﻴﻊ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻻ ﻳﻌﻄﻲ ﺇﻻ ﻋﻠﻰ ﺍﻟﻤﻜﺘﺎﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺍﻟﻜﻞ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻣﻦ ﺍﺧﺘﻠﻂ ﺯﺭﻋﻪ ﻣﻊ ﺯﺭﻉ ﻗﻮﻡ ﻣﺨﺼﻮﺻﻴﻦ ﻓﻠﻴﺤﺎﻟﻠﻮﺍ ﻓﻴﻤﺎ‬ ‫ﺑﻴﻨﻬﻢ ﻭﻳﺤﺘﺎﻃﻮﺍ ﻟﺰﻛﺎﺗﻬﻢ‪ ،‬ﺃﻭ ﻣﻊ ﺯﺭﻉ ﻏﻴﺮ ﻣﺨﺼﻮﺻﻴﻦ ﺍﺣﺘﺎﻁ ﻛﺬﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺼﻞ ﺇﻟﻰ ﺯﺭﻋﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﺫﺍ ﺃﺑﻰ ﺍﻟﻤﺨﺼﻮﺻﻮﻥ ﻣﻦ‬ ‫ﺍﻻﺗﻔﺎﻕ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ .٣٩/٣ :‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫‪79‬‬‫ﺃﺣﻜﺎﻡ ﺧﺎﺻﺔ ﺑﺎﻟﻐﻠﺔ ﺗﻠ ﻔﺎ ﻭﺿﻤﺎﻧﺎ‬ ‫ﻭﻣﻦ ﺗﺮﻙ ﺯﺭﻋﻪ ﺑﻌﺪ ﺩﺭﺳﻪ ﻟﻤﺼﻠﺤﺔ ﺍﻟﺰﺭﻉ ﺃﻭ ﺍﻟﺰﺭﻉ ﻋﻠﻰ ﺍﻟﻨﺨﻞ ﺑﻌﺪ‬ ‫ﻣﻮﺿﻌﺎ ﻳﻀﻌﻪ ﻓﺘﻠﻒ‪ ،‬ﻓﻼ ﺯﻛﺎﺓ‬ ‫‬‫ﻣﺎ ﻃﺎﺏ ﻟﻤﺼﻠﺤﺔ ﺍﻟﺜﻤﺮ‪ ،‬ﺃﻭ ﺗﺮﻙ ﺫﻟﻚ ﻟﻴﺠﺪ‬ ‫ﻋﻠﻴﻪ ﻭﺇﻥ ﺑﻘﻲ ﺑﻌﺾ ﺯﻛﺎﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺇﻥ ﺑﻘﻲ ﻗﺪﺭ ﺍﻟﻨﺼﺎﺏ ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻀﻤﻦ ﺯﻛﺎﺓ‬ ‫ﺍﻟﻤﺎﺷﻴﺔ ﺇﻥ ﻟﻢ ﻳﺘﻠﻔﻬﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻣﻦ ﻭﺟﺪ ﻣﻦ ﻳﻌﻄﻲ ﻟﻪ ﺯﻛﺎﺗﻪ ﻓﻠﻢ ﻳﻌﻂ ﺿﻤﻦ ﺇﻥ‬ ‫‬ ‫ﻣﺨﺎﻟﻔﺎ ﺃﻭ ﻓﺎﺳﻘﺎ ﻓﺎﺩﺧﺮﻫﺎ ﻟﻮﻟﻲ ﻏﺎﺋﺐ ﻓﻼ ﺿﻤﺎﻥ ﺇﻻ ﻋﻠﻰ‬ ‫ﺗﻠﻔﺖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ‬ ‫ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻫﻲ ﻟﻠﻤﻮﺣﺪﻳﻦ ﻣﻄﻠﻘﺎ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺇﻥ ﺃﺧﺬ ﺍﻟﺠﺒﺎﺭ ﺍﻟﺰﻛﺎﺓ ﻭﺳﻠﻤﻬﺎ ﻟﻠﻔﻘﺮﺍﺀ ﻻ ﺑﺮﺿﻰ ﺻﺎﺣﺒﻬﺎ ﺛﻢ‬ ‫ﺭﺿﻲ ﺃﺟﺰﺗﻪ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﺇﻥ ﺃﺧﺬﻫﺎ ﻓﻘﻴﺮ ﻭﻛﺮﻩ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻓﻔﻲ ﺍﻹﺟﺰﺍﺀ ﻗﻮﻻﻥ‪،‬‬ ‫ﻭﺇﻥ ﻣﻴﺰﻫﺎ ﻓﺄﺧﺬﻫﺎ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻘﻮﻻﻥ‪ ،‬ﻻ ﺇﻥ ﻏﺼﺒﻮﻫﺎ)‪.(١‬‬ ‫‪ ٦٤‬ا‪aI‬ن _‪ BN- ./ Na‬ا‪ +/0_ ;$‬ا ة‪:‬‬ ‫ﺍﻟﺴﺎﻟﻤﻲ‬ ‫‪‬‬‫ﺍﻹﻣﺎﻡ‬ ‫‬‫ﺃﺣﻤﺪ ﺍﺑﻦ ﺷﻴﺨﻨﺎ ﺳﻌﻴﺪ ﺑﻦ ﺧﻠﻔﺎﻥ ﺍﻟﺨﻠﻴﻠﻲ‬ ‫‬‫ﺍﻟﺸﻴﺦ‬ ‫‬‫ﺳﺄﻝ‬ ‫ﻋﻦ ﺍﻟﺪﺭﺍﻫﻢ ﺍﻟﻤﻮﺻﻰ ﺑﻬﺎ ﻟﻠﻔﻘﺮﺍﺀ ﻋﻦ ﺯﻛﺎﺓ ﻟﺰﻣﺖ ﺍﻟﻤﻮﺻﻲ ﺃﻥ ﻳﻨﻔﺬﻫﺎ ﻓﻲ ﺳﺎﺋﺮ‬ ‫ﺃﺻﻨﺎﻑ ﺍﻟﺰﻛﺎﺓ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺍﻟﺘﻲ ﺫﻛﺮﻫﻦ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﺃﻡ ﻳﻠﺰﻡ ﺍﺗﺒﺎﻉ ﻣﺎ ﻋﻴﻨﻪ‬ ‫ﺍﻟﻤﻮﺻﻲ ﻣﻦ ﺗﻠﻚ ﺍﻷﺻﻨﺎﻑ‪ ،‬ﻭﻟﻮ ﺫﻛﺮ ﻓﻲ ﺍﻟﻮﺻﻴﺔ ﺃﻧﻬﻦ ﺯﻛﺎﺗﻪ ﺃﻭ ﻣﻦ ﺯﻛﺎﺗﻪ ﺃﻭ‬ ‫ﻋﻨﻬﺎ؟‬ ‫ﻓﻘﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻓﻲ ﺃﺛﺮ ﻣﺎ ﻧﺼﻪ‪ :‬ﻭﺇﻥ ﻗﺎﻝ ﻟﻮﺻﻴﻪ‪ :‬ﺍﺩﻓﻊ ﺯﻛﺎﺗﻲ ﻫﺬﻩ‬ ‫ﺇﻟﻰ ﻓﻼﻥ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻓﺪﻓﻌﻬﺎ ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﺫﻟﻚ ﻟﻠﻮﺻﻲ؛ ﻷﻧﻪ ﻟﻢ‬ ‫ﻳﻤﺘﺜﻞ ﺃﻣﺮ ﺍﻟﻤﻮﺻﻲ‪ ،‬ﻭﺃﻣﺎ ﺿﻤﺎﻥ ﻣﺎ ﺩﻓﻊ ﻓﻼ ﺃﻗﻮﻯ ﻋﻠﻰ ﺗﻀﻤﻴﻦ ﺍﻟﻮﺻﻲ؛ ﺫﻟﻚ‬ ‫ﻷﻧﻪ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻤﺎﻟﻚ ﺑﻌﺪ ﻣﻮﺗﻪ ﻭﻋﻠﻴﻪ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺧﻼﻓﻪ ﻛﻼﻡ ﺍﻷﺛﺮ‪،‬‬ ‫ﻭﺑﻪ ﻳﺴﺘﺪﻝ ﻋﻠﻰ ﻣﻨﻊ ﻣﺨﺎﻟﻔﺔ ﺍﻟﻮﺻﻲ ﻷﻣﺮ ﺍﻟﻤﻮﺻﻲ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻤﻨﻊ‬ ‫ﻣﻦ ﺫﻟﻚ ﻇﺎﻫﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪Ì ËÊ É È Ç Æ Å Ä Ã Â Á ﴿ :‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٣٩/٣ :‬ ‪ .٤٠‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪80‬‬ ‫‪] ﴾ Ï Î Í‬ﺍﻟﺒﻘﺮﺓ‪ .[١٨١ :‬ﻓﺨﺬ ﻣﻦ ﻣﺠﻤﻮﻋﻪ ﺍﻟﻤﻨﻊ ﻣﻦ ﺇﻋﻄﺎﺋﻬﺎ ﻟﻐﻴﺮ ﺍﻟﻔﻘﺮﺍﺀ ﻣﻦ‬ ‫ﺳﺎﺋﺮ ﺍﻷﺻﻨﺎﻑ ﺇﺫﺍ ﺃﻭﺻﻰ ﺑﻬﺎ ﻟﻠﻔﻘﺮﺍﺀ‪.‬‬ ‫ﻭﺭﻓﻊ ﺍﻟﻀﻤﺎﻥ ﻋﻦ ﺍﻟﻮﺻﻲ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺇﻧﻤﺎ ﻫﻮ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺟﻌﻞ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺷﺮﻳﻜ ﺎ ﻓﻲ ﺍﻟﻤﺎﻝ‪ ،‬ﻻ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﺟﻌﻠﻬﺎ ﻣﻀﻤﻮﻧﺔ ﻋﻠﻰ ﺍﻟﻤﺎﻟﻚ‪ ،‬ﻓﺈﻥ‬ ‫ﺃﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﻮﺟﺒﻮﻥ ﺍﻟﻘﺼﺪ ﺇﻟﻰ ﺇﺧﺮﺍﺟﻬﺎ ﻭﺗﺴﻠﻴﻤﻬﺎ ﻋﻠﻰ ﻧﻴﺔ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ؛‬ ‫ﻷﻧﻬﺎ ﻣﻀﻤﻮﻧﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻷﻥ ﺫﻟﻚ ﻣﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻻ ﻳ ﺪ ﻟﻪ ﺃﻥ ﻳﺼﺮﻓﻪ ﻓﻴﻤﺎ ﺷﺎﺀ‬ ‫ﻭﻳﺒﺪﻝ ﺑﻪ ﻣﻦ ﻣﺎﻟﻪ ﻣﺎ ﺷﺎﺀ‪ ،‬ﻭﻷﻧﻪ ﻟﻮ ﺗﻠﻒ ﺫﻟﻚ ﻛﺎﻥ ﺿﺎﻣ ﻨﺎ ﻟﻠﺰﻛﺎﺓ)‪.(١‬‬ ‫‪ E ٦٥‬رأى ‪-‬ء ‪ 8'GW‬أ ‪:'a6 E b‬‬ ‫ﻣﻦ ﺍﻟﻤﺴﺘﻘﺮ ﺃﻧﻪ ﻓﻴﻤﺎ ﺳﻘﺖ ﺍﻟﺴﻤﺎﺀ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻓﻴﻤﺎ ﺑﺬﻝ ﻓﻴﻪ ﺟﻬﺪ ﻧﺼﻒ‬ ‫ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻟﻜﻦ ﻛﻴﻒ ﻟﻮ ﻛﺎﻥ ﺍﻟﻤﺨﺮﺝ ﻟﻠﺰﻛﺎﺓ ﺭﺃﻯ ﺃﻥ ﻋﻨﺎﺀﻩ ﻓﻲ ﻏﻠﺘﻪ ﺃﻛﺜﺮ ﻣﻦ‬ ‫ﻗﻴﻤﺘﻬﺎ‪ ،‬ﻫﻞ ﻳﻠﺰﻣﻪ؟ ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻣﻦ ﺭﺃﻯ ﻋﻨﺎﺀ ﻏﻠﺘﻪ ﺑﻌﺪ‬ ‫ﺇﺩﺭﺍﻛﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻳﻠﺰﻣﻪ ﻋﻠﻴﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺘﻬﺎ ﺃﻭ ﻣﺜﻠﻬﺎ ﺃﻭ ﺩﻭﻧﻬﺎ ﻟﻜﻨﻪ ﺍﺳﺘﻘﻞ‬ ‫ﻣﺘﻬﻤﺎ ﺑﺤﺮﺍﻡ ﺃﻭ ﺑﺮﺑﺎ‬ ‫‬‫ﺍﻟﻔﺎﺋﺪﺓ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﺍﺳﺘﺮﺍﺑﻬﺎ ﻣﺜﻞ ﺃﻥ ﻳﺴﺘﺮﻳﺐ ﺍﻟﺒﺬﺭ ﺑﺄﻥ ﻳﻜﻮﻥ‬ ‫ﺃﻭ ﺍﻷﺭﺽ ﺑﺬﻟﻚ ﺃﻭ ﺍﻟﻤﺎﺀ ﺑﻌﺪﻣﺎ ﺩﺧﻞ ‬ ‫ﻏﺎﻓﻼ ﻋﻦ ﺫﻟﻚ ﻟﻢ ﻳﺬﻛﺮ ﻟﻪ ﺃﻭ ﻟﻢ ﻳﻨﺘﺒﻪ‬ ‫ﻟﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺩﺧﻞ ﻋﻠﻰ ﺍﻟﺮﻳﺒﺔ ﻓﻜﺎﻟﺤﺮﺍﻡ ﻓﻼ ﺗﻠﺰﻣﻪ ﺯﻛﺎﺗﻬﺎ ﺇﻥ ﺗﺮﻛﻬﺎ ﺃﻭ ﻟﻢ ﻳﺘﺮﻛﻬﺎ‬ ‫ﺇﻻ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺤﺮﺍﻡ ﺗﻠﺰﻡ ﺯﻛﺎﺗﻪ ﻣﻦ ﺑﻴﺪﻩ ﻭﻳﺠﺐ ﻋﻠﻴﻪ ﺗﺮﻛﻬﺎ ﺣﻴﻨﺌﺬ‬ ‫ﻛﻤﺎ ﻳﺠﺐ ﺗﺮﻙ ﻣﺎ ﺗﻴﻘﻦ ﺃﻧﻪ ﺣﺮﺍﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺮﻳﺒﺔ ﺍﻟﻌﺎﺭﺿﺔ ﻭﺍﻟﻤﺪﺧﻮﻝ ﻋﻠﻴﻬﺎ‬ ‫ﻣﻦ ﺃﻭﻝ ﻣﺮﺓ ﺳﻮﺍﺀ ﻻ ﺗﻠﺤﻖ ﺇﺣﺪﺍﻫﻤﺎ ﺑﺎﻟﺤﺮﺍﻡ ﻭﺍﺷﺘﺮﺍﻁ ﺍﻟﻤﺼﻨﻒ ﻭﺍﻟﺸﻴﺦ ﻓﻲ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺍﻟﻤﻠﻚ ﺻﺮﻳﺢ ﻓﻲ ﺃﻥ ﻣﻦ ﺑﻴﺪﻩ ﺣﺮﺍﻡ ﻻ ﺗﻠﺰﻣﻪ ﺯﻛﺎﺗﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻪ‬ ‫ﺣﺮﺍﻡ ﻓﻘﻴﻞ‪ :‬ﻳﺆﺍﺧﺬﻩ ﺍﷲ ﻋﻠﻴﻬﺎ ﺇﻥ ﻟﻢ ﻳﺆﺩﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﺃﻭ ﺧﺎﻑ ﺗﺒﺎﻋﺔ ﺩﻳﻨﻴﺔ ﺃﻭ‬ ‫ﺩﻧﻴﻮﻳﺔ‪ ،‬ﻓﺎﻟﺪﻳﻨﻴﺔ ﺃﻥ ﻳﺨﺎﻑ ﺍﺧﺘﻼﻃﻬﺎ ﺑﻤﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺷﺮﻳﻜﻪ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٨٨/٢ :‬ ‪.٨٩‬‬ ‫‪81‬‬‫ﺃﺣﻜﺎﻡ ﺧﺎﺻﺔ ﺑﺎﻟﻐﻠﺔ ﺗﻠ ﻔﺎ ﻭﺿﻤﺎﻧﺎ‬ ‫ﻓﻴﺨﺎﻑ ﺃﻥ ﻻ ﻳﻔﻲ ﺑﺤﻘﻪ‪ ،‬ﻭﺃﻥ ﻳﺨﺎﻑ ﻣﻦ ﺧﻄﺮ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ﺃﻥ ﻳﺨﺎﻑ ﻣﻦ‬ ‫ﺟﺎﺋﺮ ﺃﻥ ﻳﻀﺮﻩ ﺇﻥ ﻟﻢ ﻳﺘﺮﻛﻬﺎ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﺗﻠﺰﻣﻪ ﺑﻬﺎ‪ ،‬ﻓﺘﺮﻛﻬﺎ ﻣﺪﺭﻛﺔ ﺃﻭ ﻏﻴﺮ‬ ‫ﻣﺪﺭﻛﺔ‪ :‬ﻫﻞ ﻳﻠﺰﻣﻪ ﻋﺸﺮﻩ ﺃﻭ ﻧﺼﻔﻪ ﻭﻻ ﻳﻌﻂ ﻣﻤﺎ ﺍﺳﺘﺮﺍﺏ ﺑﻞ ﻳﻌﻄﻲ ﻋﻨﻪ ﻣﻦ ﻏﻴﺮ‬ ‫ﻣﺎ ﺍﺳﺘﺮﺍﺏ ﻷﻧﻪ ﻻ ﻳﺘﻘﺮﺏ ﺇﻟﻰ ﺍﷲ ﺑﺮﻳﺒﺔ ﻭﻻ ﻳﺘﺼﺮﻑ ﻓﻴﻬﺎ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ‪،‬‬ ‫ﻭﺍﻟﺼﺤﻴﺢ ﻟﺰﻭﻡ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻴﻪ ﻟﻮﺟﻮﺑﻬﺎ ﻗﺒﻞ ﻋﻠﻴﻪ ﺇﻻ ﻓﻲ ﺍﻟﺮﻳﺒﺔ‪ ،‬ﻓﺎﻟﺼﺤﻴﺢ ﺃﻥ‬ ‫ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﻇﺎﻫﺮ ﺍﻟﺪﻳﻮﺍﻥ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻓﻴﻪ ﺃﻧﻪ ﺇﻥ ﺍﺳﺘﺄﺟﺮ ﺃﺟﺮﺍﺀ‬ ‫ﺑﻜﻴﻞ ﻣﻦ ﺍﻟﺰﺭﻉ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻤﺎ ﺃﻋﻄﺎﻩ‪ ،‬ﺇﻻ ﺇﻥ ﺍﺳﺘﺄﺟﺮﻫﻢ ﺑﻘﺪﺭ ﺍﻟﻨﺼﺎﺏ ﻭﺟﻤﻌﻪ‬ ‫ﻓﻲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺰﻛﻲ ﻋﻠﻰ ﻣﺎ ﺃﻋﻄﺎﻫﻢ ﻭﻟﻮ ﺃﻗﻞ ﻣﻦ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﺄﺟﺮﻫﻢ‬ ‫ﻗﻤﺤﺎ ﻓﻠﻴﺰﻙ ﻋﻠﻴﻪ ﻭﻟﻮ ﻗﺎﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺇﻥ ﺟﻤﻊ‬ ‫ﺷﻌﻴﺮﺍ ﺃﻭ ‬ ‫‬‫ﺑﺎﻟﺪﺭﺍﻫﻢ ﻭﻗﻀﻰ‬ ‫ﻓﻲ ﻣﻮﺿﻊ ﺃﻭ ﻣﻮﺍﺿﻊ ﻣﻨﻪ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻣﻘﺪﺍﺭ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺇﻥ ﺟﻤﻊ‬ ‫ﻓﻲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‪.‬‬ ‫‪ ٦٦‬إذا ‪ +h‬زر‪ 0_ 8‬اﻹدراك و) ‪0P4‬ه‪:‬‬ ‫ﻭﺇﻥ ﺿﻴﻊ ﺭﺟﻞ ﺯﺭﻋﻪ ﺑﻌﺪ ﺍﻹﺩﺭﺍﻙ ﻭﻟﻢ ﻳﺤﺼﺪﻩ ﺃﻭ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺩﺍﺑﺘﻪ ﺃﻭ ﺩﺍﺑﺔ‬ ‫ﻏﻴﺮﻩ ﺃﻭ ﺃﺗﻠﻔﻪ ﺑﻤﻌﻨﻰ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ ﻓﻌﻠﻴﻪ ﻋﺸﺮﻩ‪ ،‬ﻭﺇﻥ ﺗﺮﻛﻪ ﺑﻌﺪ ﺍﻹﺩﺭﺍﻙ ﻟﻤﻨﻔﻌﺘﻪ‪،‬‬ ‫ﺃﻋﻨﻲ‪ :‬ﺍﻟﺰﺭﻉ ﻓﻀﺎﻉ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺗﺮﻛﻪ ﻻﺷﺘﻐﺎﻟﻪ ﺑﺂﺧﺮ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ‬ ‫ﻋﺸﺮﻩ ﺇﻥ ﺃﻣﻜﻨﻪ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻭﻟﻮ ﺑﺄﺟﺮﺓ‪ ،‬ﻭﻻ ﻋﻠﻴﻪ ﺇﻥ ﺍﺷﺘﻐﻞ ﺑﺤﻔﺮ ﺍﻟﻤﻄﺎﻣﺮ ﺃﻭ‬ ‫ﺑﻔﻌﻞ ﺍﻟﺸﺒﺎﻙ ﺃﻭ ﺍﻟﺤﺒﺎﻝ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻤﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﺰﺭﻉ‪ ،‬ﺃﻭ ﻣﻨﻊ ﻋﻨﻪ ﻓﻼ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﻋﺸﺮ ﻣﺎ ﺣﻤﻞ ﺍﻟﻔﺌﺮﺍﻥ ﻭﺍﻟﻨﻤﻞ ﺇﻥ ﺟﻤﻌﻪ ﻭﻋﺸﺮ ﻣﺎ ﻟﻘﻂ ﻫﻮ ﻣﻦ‬ ‫ﺯﺭﻋﻪ‪ ،‬ﻭﻣﺎ ﻟﻘﻂ ﻋﺒﻴﺪﻩ ﺃﻭ ﺃﻫﻠﻪ ﺃﻭ ﻏﻴﺮﻩ ﺇﻥ ﻟﻘﻂ ﺍﻟﻐﻴﺮ ﺑﺈﺫﻧﻪ‪ ،‬ﻭﻻ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﻟﻘﻂ‬ ‫ﺍﻟﻠﻘﺎﻃﻮﻥ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﺤﺼﺎﺩ ﺇﻥ ﻟﻢ ﻳﺘﺮﻙ ﺇﻻ ﻣﺎ ﺟﺎﻭﺯ ﻃﺎﻗﺘﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﻋﺸﺮ‬ ‫ﻣﺎ ﺃﺳﻠﻔﻪ ﻟﻐﻴﺮﻩ ﻭﻣﺎ ﺳﺮﻕ ﻣﻨﻪ ﻓﺄﺧﺬﻩ ﻣﻦ ﺍﻟﺴﺎﺭﻕ‪ ،‬ﺃﻭ ﺃﺧﺬ ﻣﺜﻠﻪ ﺃﻭ ﺗﺮﻛﻪ‪ ،‬ﻭﺇﻥ ﺃﻗﺮ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪82‬‬ ‫ﻟﻪ ﺍﻟﺴﺎﺭﻕ ﻓﻌﻠﻴﻪ ﻋﺸﺮﻩ ﻭﻟﻮ ﻟﻢ ﻳﺄﺧﺬﻩ ﻣﻨﻪ ﺇﻻ ﺇﻥ ﻣﻨﻊ‪ ،‬ﻭﻣﺎ ﺃﻛﻠﺘﻪ ﺍﻟﺪﻭﺍﺏ ﻓﻲ‬ ‫ﻭﻗﺖ ﺍﻟﺪﺭﺱ ﻓﻌﻠﻴﻪ ﻋﺸﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻻ ﻳﺄﻛﻞ ﻫﻮ ﻭﻻ ﺍﻟﻌﻴﺎﻝ ﻣﻤﺎ ﺟﻤﻊ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻳﺄﻛﻞ ﺍﻟﻌﻤﺎﻝ ﻣﻨﻪ ‬ ‫ﻭﻣﻦ ﻧﺰﻉ ﻣﻦ ﺛﻤﺎﺭﻩ ﻟﻸﻛﻞ ﻓﺠﺎﺯ ﺑﻪ ﻋﻠﻰ ﻣﻮﺿﻊ ﺟﻤﻊ ﻓﻴﻪ ﺛﻤﺮﻩ ﻓﻼ ﻳﺄﻛﻞ‬ ‫ﻣﻨﻪ ﺇﻻ ﺑﺤﺴﺎﺏ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﺨﺘﺼﺮ ﺍﻹﻳﺼﺎﺀ ﺑﻤﺎ ﻣﻨﻊ ﻣﻦ ﺯﻛﺎﺓ‪ ،‬ﻭﻳﺰﻛﻲ ﺻﺎﺣﺐ‬ ‫ﺍﻟﻐﻠﺔ ﻋﻠﻰ ﻣﺎ ﺑﻘﻲ ﻓﻲ ﺍﻷﺭﺽ ﺇﻻ ﻣﺎ ﻻ ﻳﺼﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﺭﺧﺺ ﻓﻴﻤﺎ ﺩﻭﻥ ﺗﺴﻊ‬ ‫ﺣﺜﻴﺎﺕ ﻭﺍﻟﺤﺜﻴﺔ ﻣﺎ ﺗﻘﺒﺾ ﺍﻟﻴﺪ‪ ،‬ﻭﺭﺧﺺ ﻓﻴﻤﺎ ﺩﻭﻥ ﺗﺴﻌﺔ ﺃﻣﺪﺍﺩ‪ ،‬ﻭﺭﺧﺺ ﻓﻴﻤﺎ‬ ‫ﺩﻭﻥ ﺗﺴﻌﺔ ﺃﺻﻮﻉ‪ ،‬ﻭﺭﺧﺺ ﻓﻴﻤﺎ ﻳﺒﻘﻰ ﻓﻲ ﺍﻟﻘﺎﻉ ﺑﻌﺪ ﺍﻟﻜﻨﺲ ﺑﺎﻟﺮﺟﻞ‪ ،‬ﻭﺭﺧﺺ‬ ‫ﺑﻌﺾ ﻓﻴﻤﺎ ﻳﺘﺮﻙ ﺍﻟﺸﺮﻳﻚ ﺍﻟﺴﻮﺀ ﻟﺸﺮﻳﻜﻪ ﻓﻘﻂ‪ ،‬ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺴﺔ‬ ‫ﺃﻭﺳﺎﻕ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﻓﻲ ﺍﻟﺰﺭﻉ ﺧﻤﺴﺔ ﺃﻭﺳﺎﻕ ﺛﻢ ﺃﻋﺎﺩ ﺍﻟﻜﻴﻞ ﻓﻮﺟﺪ ﻓﻴﻪ ﺃﻗﻞ ﻓﻌﻠﻴﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﺛﻢ ﺃﻋﺎﺩ ﻓﻮﺟﺪ ﻓﻌﻠﻴﻪ)‪.(١‬‬ ‫‪T N‬ب ا ة _‪ +_ 0‬ا‪$P4a‬ل‪:‬‬‫‪٦٧‬‬ ‫ﺑﺴﺮﺍ ﻭﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻣﺮﺍﺩﻩ ﺃﻥ ﻳﺨﺮﺝ‬ ‫‬‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺭﺟﻞ ﺑﺎﻉ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﺜ‪ ‬ﻤﻦ‪ ،‬ﻭﺍﻟﺬﻱ ﺍﺷﺘﺮﺍﻩ ﺧﺴﺮ ﻭﺃﺭﺍﺩ ﻣﻦ ﺍﻟﺒﺎﺋﻊ ﻣﺴﺎﻣﺤﺔ ﻭﺳﺎﻣﺤﻪ‪ ،‬ﻛﻴﻒ‬ ‫ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺗﻜﻮﻥ ﻣﻦ ﺍﻟﺜﻤﻦ ﺍﻷﻭﻝ‪ ،‬ﺃﻭ ﻣﻤﺎ ﻫﻮ ﺻﺎﻓﻰ ﺍﻟﻤﺴﺎﻣﺤﺔ‪ ،‬ﺃﻭ‬ ‫ﻣﺎ ﻳﺼﺢ ﺑﻴﻌﻬﺎ ﻓﻲ ﻣﺎﻟﻪ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺗﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﺑﺤﺴﺎﺏ ﺍﻟﺒﻴﻊ ﺍﻟﺬﻱ ﺑﺎﻋﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺰﻛﺎﺓ ﺷﻲﺀ ﻣﻦ‬ ‫ﻣﺴﺎﻣﺤﺘﻪ‪ ،‬ﻭﻻ ﻣﻦ ﺧﺴﺎﺭﺓ ﺍﻟﻤﺸﺘﺮﻯ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٤٦/٣ :‬ ‪.٤٧‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ١٢/٢ :‬ ‪.١٣‬‬ ‫‪83‬‬ ‫‪$O E‬ن ‪ E‬ا ة و‪ E‬ﻻ ‪$O‬ن‬ ‫‪ Ea/ ٦٨‬ﻻ ‪ )O‬ا‪ . a‬ا ة و‪:)O E‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﻓﻲ ﻫﺬﺍ ﺃﻥ ﻛﻞ ﻣﻦ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻬﻢ ﻻ ﻳﺪﻓﻊ ﻟﻬﻢ ﺯﻛﺎﺓ؛ ﻷﻧﻬﻢ ﺃﻏﻨﻴﺎﺀ‬ ‫ﺃﻫﻼ‪ ،‬ﺇﻻ ﺃﻗﺎﺭﺏ‬ ‫ﺑﻪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪» :‬ﻭﺍﻟﻘﺮﺍﺑﺔ ﺃﺣﻖ ﺑﺼﺪﻗﺔ ﺍﻟﻤﺮﺀ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻟﻬﺎ ‬ ‫ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻬﻢ‪ ،‬ﻓﻬﻢ ﺑﻪ ﺃﻏﻨﻴﺎﺀ«)‪.(١‬‬ ‫ﻭﻳﻘﻮﻝ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﻭﻻ ﻳﻌﻄﻲ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﻷﺑﻴﻪ ﻭﻻ ﻷﻣﻪ‪ ،‬ﻭﺟﻮﺯ‬ ‫ﻟﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺗﺤﺖ ﺯﻭﺝ‪ ،‬ﻭﻻ ﻟﺰﻭﺟﺘﻪ ﺃﻭ ﻃﻔﻠﻪ‪ ،‬ﻭﺟﺎﺯ ﻟﺒﺎﻟﻎ ﻭﺇﻥ ﺑﻨ ﺘﺎ ﻭﻫﻞ‬ ‫ﻣﻄﻠﻘﺎ ﺃﻭ ﺇﻥ ﺃﺣﺎﺯﻫﺎ ﻗﻮﻻﻥ‪ ،‬ﻭﺻﺤﺖ ﺇﺣﺎﺯﺗﻬﺎ ﻭﻫﻮ ﺟﻠﺐ ﺯﻭﺝ ﻟﻬﺎ ﻭﺇﻥ ﻟﻢ‬ ‫ﺻﻐﺎﺭﺍ ﺇﻥ‬ ‫‬‫ﺗﺒﻠﻎ‪ .‬ﻭﻳﻌﻄﻴﻬﺎ ﻟﺠﺪﻩ ﻭﺟﺪﺗﻪ‪ ،‬ﻭﻷﻭﻻﺩ ﺑﻨﻴﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻟﻤﻮﺍﻟﻴﻪ ﻭﻟﻮ‬ ‫ﺃﻋﺘﻘﻬﻢ ﻟﻐﻴﺮ ﻛﻔﺎﺭﺓ‪ .‬ﻭﺗﻌﻄﻴﻬﺎ ﺍﻟﻤﺮﺃﺓ ﻟﺰﻭﺟﻬﺎ ﻭﻷﻭﻻﺩﻫﺎ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺗﺼﺢ ﻟﺼﻐﻴﺮ‬ ‫ﺑﺨﻠﻴﻔﺔ‪ ،‬ﻭﺇﻥ ﻣﻦ ﺃﺑﻴﻪ‪ .‬ﻭﺑﺎﻟﺠﻤﻠﺔ ﻓﺎﻟﺮﺟﻞ ﻳﻌﻄﻴﻬﺎ ﻟﻜﻞ ﻣﻦ ﻻ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻪ‪ ...‬ﻭﻻ‬ ‫ﻓﻘﻴﺮﺍ‪ ،‬ﻭﺍﻷﻛﺜﺮ ﺩﻓﻌﻬﺎ‬ ‫‬‫ ﻳﻌﻨﻲ ﻭﻻ ﺗﺪﻓﻊﻟﻤﻦ ﻳﺘﻘﻮﻯ ﺑﻬﺎ ﻋﻠﻰ ﻣﻌﺼﻴﺔ ﻭﻟﻮ‬ ‫ﻟﻤﻮﺍﻓﻖ ﻣﺤﺘﺎﺝ‪ ،‬ﻭﺟﻮﺯﺕ ﻟﻔﻘﻴﺮ ﻟﻢ ﻳﻌﻠﻢ ﻣﻨﻪ ﺧﻼﻑ ﺍﻟﻤﺬﻫﺐ«)‪.(٢‬‬ ‫ٴ‬ ‫إ‪O‬و‪ 3‬ل ا‪ >N‬أو ا‪:.-‬‬ ‫‪٦٩‬‬ ‫ﻫﻞ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻳﻌﻮﻟﻪ ﺍﻟﻔﻘﻴﺮ ﻭﻛﺬﻟﻚ ﺍﻟﺬﻱ ﻳﻌﻮﻟﻪ ﺍﻟﻐﻨﻲ‬ ‫ﺇﺫﺍ ﻟﻢ ﻳﻘﻢ ﺑﺤﻘﻪ؟‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ‪.٦٢٨/١ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٢٤/٣ :‬ ‪.٢٢٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪84‬‬ ‫ﻳﺠﻴﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻲ ﺟﻮﺍﺑﺎﺗﻪ ﻓﻴﻘﻮﻝ‪ :‬ﻳﻌﻄﻰ ﺍﻟﻔﻘﻴﺮ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﻦ ﻳﻌﻮﻟﻪ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻳﻌﻮﻟﻪ ﺍﻟﻐﻨﻲ ﺇﺫﺍ ﻗﺼﺮ ﻓﻲ ﺃﺩﺍﺀ ﻭﺍﺟﺒﻪ‪،‬‬ ‫ﻣﻐﺼﻮﺑﺎ ﻭﻛﺬﻟﻚ ﻣﻦ‬ ‫‬‫ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻛﻤﻦ ﻟﻪ ﻣﺎﻝ ﻭﻗﺪ ﻏﺼﺐ ﻣﺎﻟﻪ ﻻ ﻳﻨﻔﻌﻪ ﻣﺎ ﺩﺍﻡ‬ ‫ﻣﻨﻊ ﺣﻘﻪ)‪.(١‬‬ ‫‪ RO R' ٧٠‬ا ة ‪)'>N 8 G Ea‬؟‪:‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻭﻻ ﻳﻌﻄﻲ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﻷﺑﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺠﻮﺍﺯ ﺃﻥ‬ ‫ﻳﻌﻄﻴﻪ ﺇﻳﺎﻫﺎ ﺫﻛﺮﻩ ﻓﻲ »ﺍﻟﺘﺎﺝ« ﻭﻻ ﻳﻌﻄﻴﻬﺎ ﻷﻣﻪ‪ ،‬ﻭﺟﻮﺯ ﻟﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺗﺤﺖ ﺯﻭﺝ‪،‬‬ ‫ﻭﻟﻮ ﺃﺑﺎﻩ ﻭﻛﺎﻥ ﺯﻭﺟﻬﺎ ﻏﻴﺮ ﻏﻨﻲ‪ ،‬ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﻭﻟﻮ ﻟﻢ‬ ‫ﺯﻭﺟﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻬﺎ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﺫﺍﺕ ﺯﻭﺝ ﻭﻛﺎﻧﺖ ﻻ ﺗﺮﺍﺩ ﻟﻠﺘﺰﻭﺝ‪،‬‬ ‫ﺗﻜﻦ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻟﻪ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﻭﺃﺑﺎﻩ ﻣﺎ ﻟﻢ ﻳﺼﻴﺮﺍ ﺑﺤﺪ ﻣﻦ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﻨﻔﻘﺘﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻣﺎ ﻟﻢ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﻬﺎ‪ ،‬ﻭﻻ ﻳﻌﻄﻴﻬﺎ ﻟﺰﻭﺟﺘﻪ‪ ،‬ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻳﻌﻄﻴﻬﺎ ﻟﻤﺎ ﻻ ﻳﻠﺰﻣﻪ ﻣﻦ ﺣﻖ ﻟﻬﺎ‪ ،‬ﺃﻭ ﻃﻔﻠﻪ ﺃﻭ ﻃﻔﻠﺘﻪ‪ ،‬ﻭﻳﺠﻮﺯ ﺩﺧﻮﻟﻬﺎ ﻓﻲ ﻟﻔﻆ‬ ‫ﻃﻔﻞ ﻛﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ . - , ﴿ :‬ﻏﺎﻓﺮ‪ ،[٦٧ :‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻴﻬﻤﺎ‬ ‫ﺑﺨﻠﻴﻔﺔ ﺃﻭ ﻗﺎﺋﻢ ﻟﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﺑﻼ ﺧﻠﻴﻔﺔ‪ ،‬ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻭﺭﺧﺺ ﺃﻥ‬ ‫ﺑﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻴﺪ‪ ،‬ﻭﻟﻌﻠﻪ‬ ‫ﻳﻌﻄﻴﻬﺎ ﺃﻣﻪ ﻭﻃﻔﻠﻪ ﺇﻥ ﻟﻢ ﺗﺮﺟﻊ ﺇﻟﻴﻪ ﻧﻔﻘﺘﻬﻤﺎ؛ ﻭﻻ ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ ﻗﻮﻟﻪ‪.‬‬ ‫ﻭﺍﻟﻤﺼﻨﻒ ﺃﺭﺍﺩﺍ ﺑﺎﻟﻄﻔﻞ ﻣﺎ ﻳﺸﻤﻞ ﺍﻟﻄﻔﻠﺔ ‬ ‫ﻭﺟﺎﺯ ﻟﺒﺎﻟﻎ؛ ﺣﻴﺚ ﻏﻴﺎﻩ ﺑﻘﻮﻟﻪ‪ :‬ﻭﺇﻥ ﺑﻨ ﺘﺎ‪ ،‬ﻭﻫﻞ ﻳﻌﻄﻲ ﺑﻨﺘﻪ ﻣﻄﻠﻘﺎ ﺃﻭ ﺇﻥ‬ ‫ﺃﺣﺎﺯﻫﺎ‪ :‬ﻗﻮﻻﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻄﻲ ﺍﺑﻨﻪ ﺍﻟﺒﺎﻟﻎ ﺇﻻ ﺇﻥ ﺃﺣﺎﺯﻩ‪ ،‬ﻭﻛﻮﻥ ﺍﻟﺒﺎﻟﻎ ﻓﻲ ﺣﺠﺮ‬ ‫ﺃﺑﻴﻪ ﻻ ﻳﻤﻨﻌﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻘﻮﻟﻴﻦ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ ﺍﻹﺣﺎﺯﺓ ﺃﻥ ﻳﻌﺰﻟﻪ ﻋﻦ ﻧﻔﺴﻪ‬ ‫ﻟﻴﻜﺴﺐ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﺃﻋﻄﺎﻩ ﺷﻴ ﺌﺎ ﻭﻣﻠﻜﻪ ﺳﻌﻴﻪ‪ ،‬ﻭﺻﺤﺖ ﺇﺣﺎﺯﺗﻬﺎ ﻭﻫﻮ‬ ‫ﻗﺴﻤﺎﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﻳﺨﺮﺟﻬﺎ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﺟﻠﺐ ﺯﻭﺝ ﻟﻬﺎ ﻭﺇﻥ ﻟﻢ ﺗﺒﻠﻎ‪،‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٧٥/٢ :‬‬ ‫‪85‬‬‫ﻣﻦ ﻳﻌﻄﻮﻥ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻣﻦ ﻻ ﻳﻌﻄﻮﻥ‬ ‫ﻭﺇﻥ ﺟﻠﺒﻬﺎ ﻭﺍﻓﺘﻘﺮ ﻓﻠﻸﺏ ﺃﻥ ﻳﻌﻄﻴﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻛﺎﻥ ﺑﺤﺪ ﻣﻦ ﻻ ﺗﻌﻄﻰ ﻟﻪ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻭﻟﻮ ﻏﻴﺮ ﺑﺎﻟﻐﺔ ﺇﺫ ﺟﻠﺒﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺗﺰﻭﺟﺖ ﻃﻔﻠﺘﻪ ﺃﻭ ﺑﺎﻟﻐﺘﻪ ﺃﻋﻄﺎﻫﺎ‪،‬‬ ‫ﻭﻟﻮ ﻗﺒﻞ ﺟﻠﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻄﻲ ﻟﻠﻄﻔﻠﺔ ﻭﻻ ﻟﻠﺒﺎﻟﻐﺔ ﺇﻻ ﺇﻥ ﺃﺟﺎﺯﻫﻤﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﺗﺰﻭﺟﺘﺎ ﺑﻨﻜﺎﺡ ﻓﺎﺳﺪ ﻓﻼ ﻳﻌﻄﻬﻤﺎ ﻭﺇﻥ ﺟﻠﺒﺘﺎ)‪.(١‬‬ ‫‪ ٧١‬ﻻ ‪ RO‬ا ة ‪ RG $P] +/0‬ا‪:. a‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺯﻛﺎﺓ ﻗﻮﻡ‪ :‬ﻫﻞ ﻳﺠﻮﺯ ﻟﻬﻢ ﺇﻧﻔﺎﺫﻫﺎ ﻟﻤﻦ ﻳﺪﻋﻲ ﺃﻥ‬ ‫ﻟﻪ ﻋﻠﻴﻬﻢ ﺣ ‪‬ﻘﺎ ﻛﺎﻟﺪﻣﺎﺀ ﻭﻏﻴﺮﻫﺎ ‬ ‫ﺩﻓﻌﺎ ﺑﻬﻢ ﻟﺪﻋﻮﺍﻩ ﻭﺧﺼﺎﻣﺘﻪ ﻭﺇﺧﻤﺎﺩ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﻫﻞ‬ ‫ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﻖ ﺃﻡ ﻻ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﻻ ﻳﺪﻓﻊ ﺑﻬﺎ ﻣﻐﺮﻡ‪ ،‬ﻭﻻ ﻳﺠﻠﺐ ﺑﻬﺎ ﻣﻐﻨﻢ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ‬ ‫ﻗﻄﻌﺎ؛ ﻷﻧﻪ ﺩﻓﻊ‬ ‫ﻳﻨﺎﺯﻉ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﻖ ﻟﻪ ﻣﺎ ﻳﻨﺎﺯﻉ ﻓﻴﻪ ﻓﺈﻋﻄﺎﺅﻩ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻻ ﻳﺤﻞ ‬ ‫ﻟﻠﻤﻐﺮﻡ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻴﺲ ﻟﻪ ﺷﻲﺀ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻌﻄﻲ ﺗﻘﻴﺔ‪ ،‬ﻓﺎﻟﺰﻛﺎﺓ ﻻ ﻳﺘﻘﻲ‬ ‫ﺑﻬﺎ ﻭﻟﻮ ﺟﺎﺯﺕ ﺍﻟﺘﻘﻴﺔ ﺑﺎﻟﺰﻛﺎﺓ ﻟﺠﺎﺯﺕ ﻟﻠﺠﺒﺎﺑﺮﺓ)‪.(٢‬‬ ‫‪0 ٧٢‬ى ‪$%‬از إ‪O‬ء ا ة ‪ 0 G‬وا ‪0‬ة وا‪$a‬ا‪:.‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ :‬ﻭﻳﻌﻄﻴﻬﺎ ﻟﺠﺪﻩ ﻭﺟﺪﺗﻪ ﻣﺎ ﻟﻢ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺫﻛﻮﺭﺍ ﺃﻭ‬ ‫‬‫ﺻﻐﺎﺭﺍ‪،‬‬ ‫‬‫ﻣﺎ ﻟﻢ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﻬﺎ‪ ،‬ﻭﻷﻭﻻﺩ ﺑﻨﻴﻪ ﺃﻭ ﺑﻨﺎﺗﻪ ﻣﻄﻠﻘﺎ ﺑﻠ‪‬ﻐﺎ ﺃﻭ‬ ‫ﺇﻧﺎﺛﺎ‪ ،‬ﺣ ‪‬ﻴﺎ ﺃﺑﻮﻫﻢ ﺃﻭ ﻣﻴ ﺘﺎ ﻣﺎ ﻟﻢ ﺗﻠﺰﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﻳﺤﻜﻢ ﺑﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺻﻐﺎﺭﺍ ﺇﻥ ﺃﻋﺘﻘﻬﻢ‬ ‫‬‫ﺍﻷﺏ ﺣ ‪‬ﻴﺎ ﻏﻨ ‪‬ﻴﺎ ﻓﻼ ﻳﻌﻄﻴﻬﻢ ﺍﻟﺠﺪ‪ ،‬ﻭﻳﻌﻄﻲ ﺍﻟﺰﻛﺎﺓ ﻟﻤﻮﺍﻟﻴﻪ ﻭﻟﻮ‬ ‫ﻟﻐﻴﺮ ﻛﻔﺎﺭﺓ‪ ،‬ﻭﻟﻤﻮﺍﻟﻲ ﻣﻮﺍﻟﻴﻬﻢ‪ ،‬ﻭﻟﻤﻮﺍﻟﻲ ﺑﻨﻴﻪ ﻭﻣﻮﺍﻟﻲ ﺑﻨﻴﻬﻢ ﻣﻄﻠﻘﺎ؛ ﻷﻧﻪ ﺇﺫﺍ‬ ‫ﺃﻋﺘﻘﻬﻢ ﻟﻜﻔﺎﺭﺓ ﻟﺰﻣﻪ ﺃﻥ ﻳﻘﻮﻡ ﺑﻬﻢ ﻣﻦ ﻣﺎﻟﻪ ﻭﻟﻮ ﻛﺎﻥ ﻟﻬﻢ ﻣﺎﻝ ﻣﺎ ﻟﻢ ﻳﺒﻠﻐﻮﺍ ﻋﻠﻰ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٢٤/٣ :‬ ‪ ٢٢٥‬ﺑﺘﺼﺮﻑ‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،٦٥٢/٣ :‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ‪:‬‬ ‫‪.١٠/٣‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٢٦/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪86‬‬ ‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻴﻬﻢ ﺍﻟﺰﻛﺎﺓ ﻭﻳﻨﻔﻘﻬﻢ ﻣﻦ ﻣﺎﻟﻪ ﻻ ﻣﻦ ﻣﺎﻟﻬﻤﺎ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺃﺑﻮﺍﻩ‪ ،‬ﻭﻛﻞ ﻣﻦ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻪ ﻳﻌﻄﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻳﻨﻔﻘﻪ ﻣﻦ ﻣﺎﻝ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻜﺒﺎﺭ ﻣﻦ‬ ‫ﻣﻮﺍﻟﻴﻪ ﻓﻴﻌﻄﻴﻬﻢ‪ ،‬ﺃﻋﺘﻘﻬﻢ ﻟﻜﻔﺎﺭﺓ ﺃﻭ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺩﺧﻞ ﻓﻲ ﺍﻟﻜﻔﺎﺭﺓ ﺍﻟﻈﻬﺎﺭ ﻭﻏﻴﺮﻩ‪،‬‬ ‫ﻭﻻ ﻳﻌﻄﻴﻬﺎ ﻟﻤﻮﺍﻟﻴﻪ ﺍﻷﻃﻔﺎﻝ ﺑﺎﻟﺨﻠﻴﻔﺔ‪ ،‬ﻭﺭﺧﺺ ﺑﻌﻀﻬﻢ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﻟﻤﻮﺍﻟﻴﻪ‬ ‫ﺍﻷﻃﻔﺎﻝ ﺍﻟﺬﻳﻦ ﺃﻋﺘﻘﻬﻢ ﻟﻜﻔﺎﺭﺓ ﺑﺎﻟﺨﻠﻴﻔﺔ‪ ،‬ﻗﺎﻟﻪ ﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ ،‬ﻭﻣﺜﻞ ﺍﻟﺨﻠﻴﻔﺔ‬ ‫ﺍﻟﻘﺎﺋﻢ ﺑﻬﻢ‪ ،‬ﻭﺃﺟﻴﺰ ﺑﻼ ﺧﻠﻴﻔﺔ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﻌﻄﻴﻬﻢ ﺍﻟﺰﻛﺎﺓ ﻭﻳﻨﻔﻘﻬﻢ ﻣﻦ ﻣﺎﻟﻪ ﻻ ﻣﻦ‬ ‫ﺻﻐﺎﺭﺍ ﺃﻋﺘﻘﻬﻢ ﻟﻠﻜﻔﺎﺭﺓ)‪.(١‬‬ ‫‬‫ﺍﻟﺰﻛﺎﺓ ﻭﻟﻮ‬ ‫‪ ٧٣‬إ‪O‬ء ا ة ‪ .=PG‬وا')‪:‬‬ ‫ﺗﺆﺧﺬ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﻣﺎﻝ ﺍﻟﺼﺒﻲ ﻭﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻳﺨﺮﺟﻬﺎ ﻋﻨﻪ ﻭﻟﻴﻪ‪ ،‬ﻭﻳﺠﻮﺯ ﺇﻋﻄﺎﺀ‬ ‫ﻓﻘﻴﺮﺍ ﺃﻋﻄﻲ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﻗﺪ ﻗﺎﻝ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻟﻬﻤﺎ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﺑﻌﺾ‪ :‬ﻳﻌﻄﻰ ﻟﻪ ﻣﻦ ﻳﻌﻮﻟﻪ ﻣﻦ ﺃﺑﻮﻳﻪ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﺫﻟﻚ ﻓﻴﻤﺎ ﺃﺣﺴﺐ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺇﻣﺎﻡ ﻋﺪﻝ‪ ،‬ﻛﺎﻥ ﺍﻟﻘﺎﺑﺾ ﻟﻠﺼﺪﻗﺔ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﺬﻟﻚ‪.‬‬ ‫ﻛﻼ ﺣﻘﻪ ﺑﻌﺪ ﺃﻥ ﻳﺒﺮﺃ ﻣﻨﻬﺎ ﺍﻟﺬﻱ ﻭﺟﺒﺖ ﻋﻠﻴﻪ؛ ﻷ ‪‬ﻥ ﺍﻟﺬﻱ ﺗﺠﺐ‬‫ﻭﻳﻌﻄﻲ ‪‬‬ ‫‬ ‫ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻻ ﻳﺒﺮﺃ ﻣﻨﻬﺎ ﺇ ‪‬ﻻ ﺑﺪﻓﻌﻬﺎ ﺇﻟﻰ ﻣﻦ ﻟﻪ ﻗﺒﺾ ﻣ ‪‬ﻤﻦ ﻳﺴﺘﺤ ‪‬ﻖ ﻗﺒﺾ‬ ‫ﺍﻟﺼﺪﻗﺔ‪ .‬ﻭﺍﻟﺼﺒﻲ ﻻ ﻗﺒﺾ ﻟﻪ‪ .‬ﻭﻣﻦ ﺩﻓﻊ ﺇﻟﻴﻪ ﻣﺎﻟﻪ ﻟﻢ ﻳﺒﺮﺃ ﻣﻨﻪ؛ ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‬ ‫ﺩﻓﻌﻬﺎ ﺇﻟﻰ ﺍﻟﺒﺎﻟﻎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻗﻮﺍﻡ ﻳﻘﺒﺾ ﺍﻟﺼﺪﻗﺔ ﺃﺯﻛﻰ ﻭﺃﺳ ﻠﻢ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ‬ ‫‪‬‬ ‫ﻓﻴﻤﺎ ﻻ ﺗﻘﻊ ﺑﻪ ﺑﺮﺍﺀﺓ‪.‬‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺼﺒﻲ ﻣﺴﺘﺤ ‪‬ﻘﺎ ﺍﻟﺪﻓﻊ ﻟﻠﻮﺻ ‪‬ﻴﺔ ﺇﻟﻴﻪ ﻣﺎﻟﻪ ﻗﺒﻞ ﺃﻥ ﻳﺆﻧﺲ ﺭﺷﺪﻩ ﻟﻢ‬ ‫ﻚ ﻋ ﻠﻰ ﻭﻛﻼﺋﻬﻢ ﻭﺃﻭﻟﻴﺎﺋﻬﻢ‪ .‬ﻭﻟﻜﻦ ﺗﺪﻓﻊ ﺍﻟﺼﺪﻗﺔ ﺇ ﻟﻰ‬ ‫‬ ‫ﻳﺸﺘﺮﻁ ﺍﷲ ﺗﻌﺎﻟﻰ ﺫﻟ ‬ ‫ﻭﻛﻴﻠﻪﺇﻥ ﻛﺎﻥﺃﻭ ﻭﻟ ‪‬ﻴﻪ ﻟﻸﺧﺬ ﺑﺎﻟﺜﻘﺔ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٢٥/٣ :‬ ‪ ،٢٢٦‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،٦٥٣/٣ :‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ‪ ١٠/٣ :‬ ‪.١١‬‬ ‫‪87‬‬‫ﻣﻦ ﻳﻌﻄﻮﻥ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻣﻦ ﻻ ﻳﻌﻄﻮﻥ‬ ‫‬ ‫ﺍﻟﺼﺒﻲﺑﺎﻻ ‪‬ﺗﻔﺎﻕﺃﻓﻀﻞ ﻣ ‪‬ﻤﻦ ﺃﻋﻄﻰ ﺍﻟﺠﺎﻫﻞ ﻭﺍﻟﺨﺎﺋﻦ‬ ‫‪‬‬‫ﻭﻣﻦ ﺃﻋﻄﻰ‬ ‫ﻭﺍﻟﻔﺎﺳﻖ‪ ،‬ﺇ ‪‬ﻻ ﺃﻧ‪ ‬ﻬﻢ ﻟﻢ ﻳﻀ ‪‬ﻤﻨﻮﺍ ﻣﻦ ﺃﻋﻄﻰ ﻏﻴﺮ ﺛﻘﺔ)‪.(١‬‬ ‫‪; ٧٤‬ف ا‪ >N‬ا ة ‪ ./‬اء اﻷ;‪$‬ل‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺍﻟﻔﻘﻴﺮ ﺇﺫﺍ ﺍﺳﺘﺤﻖ ﺷﻴ ﺌﺎ ﻣﻦ ﺣﻖ ﺍﻟﻔﻘﺮﺍﺀ ﻫﻞ ﻟﻪ ﺃﻥ‬ ‫ﻳﻨﻔﺬ ﺫﻟﻚ ﻓﻲ ﺷﺮﺍﺀ ﺍﻷﺻﻮﻝ؟‬ ‫ﺑﺎﻗﻴﺎ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻔﻘﺮﺍﺀ؛ ﻷﻥ ﺍﻟﻌﻠﺔ ﺍﻟﻤﻘﺘﻀﻴﺔ‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﻟﻼﺳﺘﺤﻘﺎﻕ ﻣﻮﺟﻮﺩﺓ ﻭﻫﻲ ﺍﻟﻔﻘﺮ)‪.(٢‬‬ ‫‪$  <3 ٧٥‬ز ‪aG‬أة د‪ +/‬ا ة  و‪ %‬وأوﻻد‪3‬؟‪:‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﺗﻌﻄﻴﻬﺎ ﺍﻟﻤﺮﺃﺓ ﻟﺰﻭﺟﻬﺎ ﻭﻷﻭﻻﺩﻫﺎ ﻣﻄﻠﻘﺎ‪ ،‬ﺑﻠ‪‬ﻐﺎ ﺃﻭ ﻏﻴﺮ‬ ‫ﻓﻘﻴﺮﺍ ﺃﻭ ﻛﺎﻧﺖ ﺑﻼ‬ ‫ﺫﻛﻮﺭﺍ ﺃﻭ ﺇﻧﺎﺛﺎ‪ ،‬ﺣ ‪‬ﻴﺎ ﺃﺑﻮﻫﻢ ﺃﻭ ﻣﻴ ﺘﺎ‪ ،‬ﺗﺰﻭﺟﺖ ﺍﻟﻄﻔﻠﺔ ‬ ‫‬‫ﺑﻠﻎ‪،‬‬ ‫ﺻﻐﻴﺮﺍ ﻓﺒﺨﻠﻴﻔﺔ ﺃﻭ ﻗﺎﺋﻢ ﻛﻤﺎ ﻗﺎﻝ‪ :‬ﻭﺗﺼﺢ ﺃﻱ ﻓﻲ ﻗﻮﻝ‪ ،‬ﻭﺇﻻ‬ ‫‬‫ﺯﻭﺝ‪ ،‬ﻟﻜﻦ ﺇﻥ ﻛﺎﻥ‬ ‫ﺧﺎﻟﻒ ﻗﻮﻟﻪ ﻓﻴﻤﺎ ﻣﻀﻰ ﺃﻧﻪ ﻻ ﻳﻌﻄﻲ ﻃﻔﻠﻪ ﻟﺼﻐﻴﺮ ﺑﺨﻠﻴﻔﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺰﻛﺎﺓ ﻣﻦ‬ ‫ﺳﻴﻤﺎ ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺃﻧﻬﺎ ﺗﻌﻄﻲ ﻭﻟﺪﻫﺎ ﺍﻟﺼﻐﻴﺮ ﺍﻟﺰﻛﺎﺓ ﻭﻟﻮ‬ ‫‬‫ﺃﺑﻴﻪ‪ ،‬ﻭﻻ‬ ‫ﺃﺣﺪﺍ ﻓﻴﻜﻮﻥ ﻏﻨ ‪‬ﻴﺎ ﺑﺎﻷﺏ؛ ﻷﻧﻪ ﺣﻲ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﻵﺧﺬ‬ ‫ﺑﺎﺳﺘﺨﻼﻑ ﺃﺑﻴﻪ ‬ ‫ﻟﻪ‪ ،‬ﻻ ﺃﻥ ﻳﺴﺘﺨﻠﻒ‪ ،‬ﻭﺫﻟﻚ ﻗﻮﻝ ﻣﻦ ﺃﺟﺎﺯ ﺃﻥ ﻳﻌﻄﻲ ﺍﻟﺰﻛﺎﺓ ﻻﺑﻨﻪ ﻭﺑﻨﺘﻪ ﻭﻟﻮ‬ ‫ﺃﻳﻀﺎ ﻷﻣﻬﻢ ﺃﻥ‬ ‫ﻃﻔﻠﻴﻦ ﻭﻟﻮ ﻟﻢ ﺗﺘﺰﻭﺝ ﺑﻨﺘﻪ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻭﺃﺟﻴﺰ ‬ ‫ﺗﻌﻄﻴﻬﻢ ﺑﻼ ﺧﻠﻴﻔﺔ ﻭﻗﺎﺋﻢ‪ ،‬ﻭﻟﻜﻦ ﺷﺮﻁ ﺍﻟﻤﺠﻴﺰ ﻟﻬﺎ ﺃﻭ ﻟﻐﻴﺮﻫﺎ ﺑﻼ ﺧﻠﻴﻔﺔ ﺃﻭ ﻗﺎﺋﻢ‬ ‫ﺃﻥ ﻳﺮﺍﻗﺒﻪ ﺣﺘﻰ ﻳﻔﻨﻴﻪ‪ ،‬ﻭﻻ ﻳﻌﻄﻴﻬﻢ ﺧﻠﻴﻔﺘﻬﻢ ﺃﻭ ﻗﺎﺋﻤﻬﻢ ﺯﻛﺎﺗﻪ ﺇﻻ ﺑﺨﻠﻴﻔﺔ‪،‬‬ ‫ﻭﺭﺧﺺ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻌﻄﻲ ﺍﻟﻤﺮﺃﺓ ﺯﻛﺎﺗﻬﺎ ﺯﻭﺟﻬﺎ ﻭﻷﻭﻻﺩﻫﺎ ﻭﻫﻮ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٦٤/٢ :‬ ‪.١١٦٥‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٥٢/٢ :‬ ‪.٥٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪88‬‬ ‫ﺿﻌﻴﻒ‪ ،‬ﻭﻻ ﻳﻌﻄﻰ ﻟﻤﺠﻨﻮﻥ ﺇﻻ ﺑﺨﻠﻴﻔﺔ ﺃﻭ ﻗﺎﺋﻢ‪ ،‬ﻭﺃﺟﻴﺰ ﺑﺎﻟﻤﺮﺍﻗﺒﺔ‪ ،‬ﻗﺎﻝ ﮊ‬ ‫ﻟﺰﻭﺝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪» :‬ﺃﻋﻂ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺃﻭﻻﺩﻩ ﺍﻟﺰﻛﺎﺓ؛ ﻓﺈﻧﻪ ﻟﻬﺎ ﺃﻫﻞ«)‪ ،(١‬ﺃﻱ‪:‬‬ ‫ﻟﺘﻘﻮﺍﻩ ﻭﺣﺎﺟﺘﻪ)‪.(٢‬‬ ‫‪ ٧٦‬إ‪O‬ء ا ة ‪ >N‬ص‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻳﻨﻔﺬ ﺯﻛﺎﺗﻪ ﻟﺒﻌﺾ ﺃﻗﺎﺭﺑﻪ ﻭﻫﻮ ﻓﻘﻴﺮ‪ :‬ﻫﻞ ﺗﺠﺰﺉ‬ ‫ﻋﻨﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻤﻦ ﻳﻌﺼﻲ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻛﻤﺜﻞ ﺷﺮﺏ ﺍﻟﺪﺧﺎﻥ ﻭﻏﻴﺮﻩ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻓﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻑ‪ ،‬ﻗﻴﻞ‪ :‬ﻻ ﺗﻌﻄﻰ ﺍﻟﻌﺎﺻﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺃﻋﻄﺎﻩ ﻣﻨﻬﺎ ﻓﻼ‬ ‫ﻳﺘﻘﻮ ﺑﻬﺎ ﻋﻠﻰ ﻣﻌﺼﻴﺔ ﺍﷲ‪ ،‬ﻭﺇﻥ ﺗﻘﻮﻯ ﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻤﻌﺼﻴﺔ‬ ‫ﻏﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﻣﺎ ﻟﻢ ‪‬‬ ‫ﻓﻼ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻰ ﻣﻨﻬﺎ؛ ﻷﻥ ﺫﻟﻚ ﺧﻼﻑ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﺷﺮﻋﺖ ﻷﺟﻠﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ)‪.(٣‬‬ ‫‪ +- ٧٧‬ا‪60; .B‬ت ا‪:EaGTa‬‬ ‫ﺟﺎﺀ ﻓﻲ ﻛﺘﺎﺏ ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﺟﻤﻊ ﻛﻞ ﻣﻦ ﻧﺤﻔﻆ ﻋﻨﻪ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﻟﺬﻣﻲ ﻻ ﻳﻌﻄﻰ ﻣﻦ ﺯﻛﺎﺓ ﺍﻷﻣﻮﺍﻝ ﺷﻴ ﺌﺎ‪ .‬ﻭﻣﻤﻦ ﺃﺣﻔﻆ ﻋﻨﻪ ﺫﻟﻚ‬ ‫‬‫ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ‬ ‫ﺍﺑﻦ ﻋﻤﺮ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻭﻗﺘﺎﺩﺓ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺳﻔﻴﺎﻥ‬ ‫ﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺍﻟﻨﻌﻤﺎﻥ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻻ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻌﻨﻰ ﺍﻻﺗﻔﺎﻕ‬ ‫ﻋﻠﻰ ﻣﻌﻨﻰ ﺗﺴﻠﻴﻢ ﺍﻟﺼﺪﻗﺔ ﺇﻟﻰ ﻓﻘﺮﺍﺀ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﺑﻞ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‬ ‫ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺫﻟﻚ‪ .‬ﻭﻣﻦ ﻗﺎﻝ ﺑﺬﻟﻚ ﻳﺤﺘﺞ ﺑﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪K ﴿ :‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،٢٢٦/٣ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪.١٦١/٢ :‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٨٦/٢ :‬ ‪.٨٧‬‬ ‫‪89‬‬‫ﻣﻦ ﻳﻌﻄﻮﻥ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻣﻦ ﻻ ﻳﻌﻄﻮﻥ‬ ‫‪] ﴾ M L‬ﺍﻟﺒﻘﺮﺓ‪ .[٢٧٢ :‬ﺑﻤﻌﻨﻰ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﻣﻌﻨﻰ ﺍﻟﺼﺪﻗﺔ‪ .‬ﻭﻗﻮﻟﻪ‪:‬‬ ‫﴿ ‪] ﴾ 7 6 5‬ﺍﻹﻧﺴﺎﻥ‪ .[٨ :‬ﻭﻛﺎﻥ ﺍﻷﺳﺎﺭﻯ ﻳﻮﻣﺌﺬ ﻻ ﻳﻜﻮﻧﻮﻥ ﺇﻻ ﻣﺸﺮﻛﻴﻦ‬ ‫ﻻ ﻧﻌﻠﻢ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫‬ ‫ﻓﻀﻼ‬ ‫ﻭﻻ ﻳﻜﻮﻥ ﺛﺒﻮﺕ ﺍﻹﻃﻌﺎﻡ ﺇﻻ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻔﻀﻞ ﺃﻭ ﺍﻟﻼﺯﻡ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﻓﺮﺿﺎ ﻓﻜﺬﻟﻚ‪.‬‬ ‫ﻓﻘﺪ ﺳﺎﻭﻯ ﺑﻴﻦ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻤﺴﻜﻴﻦ ﻭﺍﻷﺳﻴﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﺇﻻ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻠﻤﺴﻠﻢ ﺇﺫﺍ ﻛﺎﻥ ﻳﻠﻲ ﺍﻟﺰﻛﺎﺓ ﻧﻔﺴﻪ ﺃﻥ ﻳﺠﻌﻠﻬﺎ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﻟﻔﻀﻞ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻣﻦ ﺃﻫﻞ ﻭﻻﻳﺘﻪ ﻭﻣﻮﺍﻓﻘﺘﻪ ﻣﻦ ﺃﻫﻞ ﻧﺤﻠﺘﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﺗﻜﻦ‬ ‫ﻟﻬﻢ ﻭﻻﻳﺔ‪ .‬ﺛﻢ ﻓﻲ ﺃﻫﻞ ﺩﻋﻮﺗﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻣﻤﻦ ﻳﻨﺘﻬﻜﻮﻥ ﻣﺎ ﻳﺪﻳﻨﻮﻥ ﺑﺘﺤﺮﻳﻤﻪ‪.‬‬ ‫ﺛﻢ ﻓﻲ ﺃﻫﻞ ﻗﺒﻠﺘﻪ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻳﺪﻳﻨﻮﻥ ﺑﻤﺨﺎﻟﻔﺘﻪ‪ .‬ﺛﻢ ﻓﻲ ﺃﻫﻞ ﺩﻳﻨﻪ ﻭﻟﻮ ﻛﺎﻧﻮﺍ‬ ‫ﻳﺠﺤﺪﻭﻥ ﻣﺜﻠﻪ‪ .‬ﺛﻢ ﻓﻲ ﻓﻘﺮﺍﺀ ﺃﻫﻞ ﺣﺮﺑﻪ ﺇﺫﺍ ﻋﺪﻡ ﻫﺬﺍ ﻛﻠﻪ ﻷﻧﻪ ﻻ ﻳﺄﺗﻲ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺮﺀ ﺣﺎﻝ ﻳﻤﻨﻊ ﻓﻴﻬﺎ ﺩﻓﻊ ﺯﻛﺎﺗﻪ‪ ،‬ﻓﻴﺴﺘﺤﻴﻞ ﺍﻟﺤﻜﻢ ﺇﻟﻰ ﺃﻥ ﻳﺘﻌﺒﺪ ﺑﻤﺎ ﻻ ﻳﻄﻴﻖ‬ ‫ﻭﻻ ﻳﻠﺰﻣﻪ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻓﻌﻠﻴﻪ ﺩﻓﻌﻬﺎ ﺇﻟﻰ ﺍﻹﻣﺎﻡ)‪.(١‬‬ ‫‪   ٧٨‬ٴ‪ E B]$‬أ‪$‬ال أ‪ <3‬ا‪ E B‬ا' رة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ ،‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﻓﻴﻤﺎ ﻳﺆﺧﺬ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻓﺮﻭﻳﻨﺎ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺃﻧﻪ ﺃﻣﺮ ﺃﻥ‬ ‫ﻳﺆﺧﺬ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻧﺼﻒ ﺍﻟﻌﺸﺮ ﻓﻴﻤﺎ ﻳﺨﺘﻠﻔﻮﻥ ﺑﻪ‪ ،‬ﻭﻣﻦ ﺃﻫﻞ ﺩﺍﺭ ﺍﻟﺤﺮﺏ‬ ‫ﺍﻟﻌﺸﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﺑﻘﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ‪ :‬ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻳﻘﻮﻝ ﻓﻲ ﺗﺠﺎﺭﺓ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺇﺫﺍ ﺍﺗﺠﺮﻭﺍ ﻓﻲ ﺑﻼﺩ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ :‬ﻳﺆﺧﺬ‬ ‫ﻣﻨﻬﻢ ﺍﻟﻌﺸﻮﺭ ﻓﻴﻤﺎ ﻳﺪﻳﺮﻭﻥ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺍﺕ ﺇﺫﺍ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‪ ،‬ﻭﺃﺟﻤﻊ ﻣﻦ ﻳﺤﻔﻆ‬ ‫ﻋﻨﻬﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﻻ ﺻﺪﻗﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﻣﺎ‬ ‫ﺩﺍﻣﻮﺍ ﻣﻘﻴﻤﻴﻦ‪ .‬ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﺼﺎﺑﺌﻴﻦ ﻭﺍﻟﻤﺠﻮﺱ‪،‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٠٧/١٩ :‬ ‪.١٠٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪90‬‬ ‫ﻭﻣﻤﻦ ﻟﻪ ﺩﻳﻦ ﻣﺘﻌﻠﻖ ﺑﻪ‪ ،‬ﻣﻤﻦ ﻳﺸﺒﻪ ﻟﻪ ﺣﻜﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﺍﻟﺠﺰﻳﺔ ﻓﺜﺎﺑﺖ‬ ‫ﻋﻠﻴﻬﻢ ﺣﻜﻢ ﻓﻲ ﺭﺅﻭﺳﻬﻢ ﺍﻟﺠﺰﻳﺔ‪ ،‬ﻋﻠﻰ ﻣﻌﻨﻰ ﻣﺎ ﻗﺪ ﺛﺒﺖ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻛﻤﺎ ﺃﻫﻞ‬ ‫ﺃﻣﺼﺎﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻤﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻳﺨﺮﺝ ﻋﻨﺪﻱ ﻣﻨﻬﻢ ﺃﻧﻪ ﻳﺆﺧﺬ ﻣﻨﻬﻢ‬ ‫ﻟﻜﻞ ﺷﻬﺮ ﺍﻟﺠﺰﻳﺔ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﺳﻤﻮﻩ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺠﺰﻳﺔ‪ .‬ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﺤﺮﺏ‪ ،‬ﻭﻣﻤﻦ ﻟﻢ ﺗﺜﺒﺖ ﻟﻪ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ‪ ،‬ﻓﻤﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻗﻮﻝ‬ ‫ﺑﻌﻀﺎ ﻳﺄﺧﺬ ﻣﻨﻬﻢ ﺍﻟﻌﺸﻮﺭ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﺇﺫﺍ ﻗﺪﻣﻮﺍ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‪،‬‬ ‫ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ‬ ‫ﻭﺑﻌﺾ ﻳﻘﻮﻝ‪ :‬ﻳﺆﺧﺬ ﻣﻨﻬﻢ ﻓﻲ ﺑﻼﺩ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻛﻤﺎ ﻳﺄﺧﺬ ﻣﻠﻚ ﺃﺭﺿﻬﻢ ﻣﻦ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺇﺫﺍ ﻗﺪﻣﻮﺍ ﻋﻠﻴﻬﻢ ﻫﻜﺬﺍ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺸﺮ ﻓﺎﻟﻌﺸﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻛﺜﺮ ﺃﻭ‬ ‫ﺃﻗﻞ‪ ،‬ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻛﺜﺮ‪.‬‬ ‫ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ ﻗﻮﻟﻬﻢ ﻓﻲ ﺍﻟﻴﻬﻮﺩ ﺇﺫﺍ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻓﻲ ﺃﺭﺽ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﺎ ﻳﺆﺧﺬ‬ ‫ﻣﻨﻬﻢ ﺇﺫﺍ ﻗﺪﻣﻮﺍ ﺷﻲﺀ ﻳﺤﻀﺮﻧﻲ‪ ،‬ﻭﻳﻌﺠﺒﻨﻲ ﺃﻥ ﻳﻜﻮﻥ ﻟﻬﻢ ﻣﺎ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻣﺎ ﻛﺎﻥ ﻓﻲ ﺃﻣﺼﺎﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﻭﺃﻫﻞ ﺫﻣﺔ ﻷﺣﺪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ﻟﻴﺴﻮﺍ ﺑﺄﻫﻞ ﺣﺮﺏ ﻣﺘﻤﺴﻜﻴﻦ ﺑﺄﺣﻜﺎﻡ‬ ‫ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻋﺠﺒﻨﻲ ﺃﻥ ﻳﺆﺧﺬ ﻣﻨﻬﻢ ﻧﺼﻒ ﺍﻟﻌﺸﺮ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ﻫﺎﻫﻨﺎ ﺇﺫﺍ‬ ‫ﻟﺤﻘﻬﻢ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻫﻞ ﺍﻟﺤﺮﺏ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﺜﺒﺖ ﻟﻪ ﺫﻣﺔ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻣﻊ ﺃﺣﺪ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻳﺄﺧﺬ ﻣﻦ ﺃﻫﻞ ﺍﻟﺤﺮﺏ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺇﺫﺍ ﻗﺪ ﻗﺎﻟﻮﺍ‪:‬‬ ‫ﻫﺆﻻﺀ ﺑﻨﺼﻒ ﻓﻴﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻓﻴﻤﺎ ﻗﺪﻣﻮﺍ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺃﻭﻃﻨﻮﺍ ﻋﻠﻰ ﺃﻧﻬﻢ ﻛﺘﺎﺑﻴﻴﻦ‬ ‫ﺍﺳﺘﺤﺎﻝ ﻋﻨﺪﻱ ﺣﻜﻤﻬﻢ ﺇﻟﻰ ﻣﻌﻨﻰ ﺍﻟﺠﺰﻳﺔ ﺑﺤﻜﻢ‪ ،‬ﻭﺯﺍﻝ ﻋﻨﻬﻢ ﺃﺷﺒﺎﻩ ﺍﻟﺠﺰﻳﺔ‬ ‫ﻋﻨﺪﻱ‪ .‬ﻓﺈﺫﺍ ﻓﻘﺪﻭﺍ ﻓﻲ ﺑﻼﺩ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﺎ ﻳﺠﺐ ﺑﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺠﺰﻳﺔ ﻛﺎﻥ ﻋﻠﻴﻬﻢ‬ ‫ﺍﻟﺠﺰﻳﺔ‪.‬‬ ‫ﺷﻬﺮﺍ ﺣﻴﺚ ﻳﺤﻤﻮﻩ ﺍﻟﻤﺴﻠﻤﻮﻥ‬ ‫‬‫ﻭﻓﻲ ﻗﻮﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺬﻣﻲ‬ ‫ﺃﺧﺬﻭﺍ ﺟﺰﻳﺘﻪ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ ﺣﺘﻰ ﻳﻘﻌﺪ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻳﺆﺧﺬ ﻣﻨﻪ ﺍﻟﺠﺰﻳﺔ ﻟﻤﺎ‬ ‫ﻣﻀﻰ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻳﻌﺠﺒﻨﻲ ﻓﻲ ﺍﻟﺬﻱ ﻳﻘﻴﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺤﺮﺏ ﺑﺄﻣﺎﻥ ﻳﺪﻳﺮ ﻓﻲ‬ ‫‪91‬‬‫ﻣﻦ ﻳﻌﻄﻮﻥ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻣﻦ ﻻ ﻳﻌﻄﻮﻥ‬ ‫ﻳﺪﻩ ﺗﺠﺎﺭﺓ ﻓﻲ ﺣﻤﺎﻳﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﻣﻨﻪ ﻣﺎ ﻳﺄﺧﺬ ﻣﻠﻜﻬﻢﻟﻌﻠﻪ ﺃﺭﺍﺩﺇﺫﺍ‬ ‫ﻗﺪﻡ ﺃﻫﻞ ﺑﻼﺩ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺇﻗﺎﻣﺘﻬﻢ ﻣﻌﻪ ﻓﻲ ﺗﺠﺎﺭﺗﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺸﺮ ﻓﻲ‬ ‫ﺍﻟﺴﻨﺔ ﻋﻨﺪﻱ‪.‬‬ ‫ﺑﻌﺾ ﺍﻟﻘﻮﻝ ﻛﺎﻥ ﺑﻌﺪ ‪‬‬ ‫ﻭﻣﻨﻪ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻤﻘﺪﺍﺭ ﺍﻟﺬﻱ ﺇﺫﺍ ﻣﺮ ﺍﻟﺬﻣﻲ ﻋﻠﻰ ﺍﻟﻌﺎﺷﺮ ﻭﺟﺐ ﺍﻷﺧﺬ‬ ‫ﻣﻨﻪ‪ ،‬ﻓﺮﻭﻳﻨﺎ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺃﻧﻪ ﺃﺧﺬ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﻛﻞ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ‬ ‫ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ‪ ،‬ﻭﻋﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃﻧﻪ ﻛﺘﺐ ﺃﻥ ﻳﺆﺧﺬ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﻦ‬ ‫ﺩﻳﻨﺎﺭﺍ ﺩﻳﻨﺎﺭ‪ ،‬ﻓﻤﺎ ﻧﻘﺺ ﻓﺒﺤﺴﺎﺏ ﺫﻟﻚ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﻋﺸﺮﺓ ﺩﻧﺎﻧﻴﺮ‪،‬‬ ‫‬‫ﻛﻞ ﻋﺸﺮﻳﻦ‬ ‫ﻓﺈﻥ ﻧﻘﺼﺖ ﻣﻦ ﻋﺸﺮﺓ ﺩﻧﺎﻧﻴﺮ ﺑﺜﻠﺚ ﺩﻳﻨﺎﺭ ﻓﻼ ﺷﻲﺀ ﻓﻴﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‬ ‫ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺒﻠﻎ ﺑﻪ ﻣﺎﺋﺔ ﺩﺭﻫﻢ ﺃﺧﺬ ﻣﻨﻪ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺃﻗﻞ ﻣﻦ ﻣﺎﺋﺔ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻣﺮﻭﺍ ﻣﻦ ﺗﺠﺎﺭ ﺍﻟﺤﺮﺏ ﺑﺸﻲﺀ ﺗﺒﻠﻎ ﺧﻤﺴﻴﻦ‬ ‫ﺩﺭﻫﻤﺎ ﺃﺧﺬ ﻣﻨﻪ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ‬ ‫‬ ‫ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ :‬ﻻ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﺬﻣﻲ ﻭﺍﻟﺤﺮﺑﻲ ﺣﺘﻰ ﻳﺒﻠﻎ ﻣﺎ ﻣﻊ ﻛﻞ ﻭﺍﺣﺪ‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﻛﺎﻥ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻳﻘﻮﻝ‪ :‬ﻳﺆﺧﺬ ﻣﻨﻬﻢ ﺍﻟﻌﺸﺮ‬ ‫‬‫ﻣﻨﻬﻤﺎ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ‬ ‫ﻓﻴﻤﺎ ﻳﺰﻳﺪﻭﻥ ﻭﻳﺨﺘﻠﻔﻮﻥ ﺑﻪ‪ ،‬ﻭﻟﻢ ﻳﺤﺪ ﻓﻲ ﺫﻟﻚ ‪‬‬ ‫ﺣﺪﺍ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ‪ :‬ﻳﺆﺧﺬ ﻣﻦ‬ ‫ﺍﻟﺬﻣﻲ ﻧﺼﻒ ﺍﻟﻌﺸﺮ ﻓﻴﻤﺎ ﻳﺰﻳﺪﻭﻥ)‪.(١‬‬ ‫‬ ‫أر‪ E h‬أرض ا`‪:‬‬ ‫‪ ./ ٧٩‬ذ  ا‪  .B‬رع‬ ‫ﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺬﻣﻲ ﻳﺰﺭﻉ‬ ‫ﺃﺭﺿﺎ ﻣﻦ ﺃﺭﺽ ﺍﻟﻌﺸﺮ ﺑﻤﻠﻚ ﺃﻭ ﻏﻴﺮ ﻣﻠﻚ‪ ،‬ﻓﻜﺎﻥ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺳﻔﻴﺎﻥ‬ ‫‬ ‫ﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺷﺮﻳﻚ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ ﺷﻲﺀ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺃﻳﻀﺎ‪ :‬ﻳﻀﺎﻋﻒ‬ ‫ﺃﺭﺿﺎ ﺗﺤﻮﻟﺖ ﺃﺭﺽ ﺧﺮﺍﺝ‪ .‬ﻭﻗﺎﻝ ‬ ‫ﺍﻟﻨﻌﻤﺎﻥ‪ :‬ﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺍﻟﺬﻣﻲ ‬ ‫ﻋﻠﻴﻪ ﺍﻟﻌﺸﺮ‪ .‬ﻭﻗﺎﻝ ﻣﺤﻤﺪ‪ :‬ﻋﻠﻴﻪ ﺍﻟﻌﺸﺮ ﻋﻠﻰ ﺣﺎﻟﻪ‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٣٢/١٧ :‬ ‪.١٣٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪92‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺑﺎﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﻗﻮﻝ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﻛﻞ ﻣﺎﻝ ﺛﺒﺘﺖ‬ ‫ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻟﻢ ﻳﺜﺒﺖ ﻓﻲ ﺃﻳﺪﻱ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺑﻤﺎ‬ ‫ﻻ ﻳﺼﻠﺢ ﻓﻴﻪ ﻣﻠﻚ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻓﻼ ﻳﻨﺘﻘﻞ ﺣﻜﻤﻪ ﻋﻦ ﺛﺒﻮﺕ ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﻓﻴﻪ‪،‬‬ ‫ﻭﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺰﺭﺍﻋﺔ ﻷﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﺑﻤﻠﻚ ﺃﻭ ﻏﻴﺮ ﻣﻠﻚ‪ ،‬ﺑﻤﺸﺎﺭﻛﺔ‬ ‫ﺃﻭ ﻣﻨﺤﺔ ﺃﻭ ﺃﺟﺮﺓ ﻭﺃﺣﻜﺎﻡ‪ ،‬ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﺣﻜﻤﻪ ﻣﺎﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ‬ ‫ﺛﺒﻮﺕ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﺑﻴﻨﻬﻢ ﻓﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻓﺎ)‪.(١‬‬ ‫‪-_ ./ /; ٨٠‬ء _وج ا=‪ ،0G‬أو ‪ 'G‬و{‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻫﻞ ﻳﺠﻮﺯ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻟﺒﻨﻴﺎﻥ ﺍﻟﺒﺮﻭﺝ ﺍﻟﺘﻲ ﻫﻲ ﻓﻲ‬ ‫ﺣﺮﻳﻢ ﺍﻟﺒﻠﺪ ﺃﻡ ﻻ؟ ﻭﻫﻞ ﺟﺎﺋﺰ ﺃﻥ ﻳﻌﺎﻥ ﺑﻬﺎ ﻣﺘﺰﻭﺝ ﺃﻡ ﻻ؟ ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﺑﺎﻟﻎ‬ ‫ﻣﺜﻼ ﻳﺠﻮﺯ ﺃﻡ ﻻ؟‬‫‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻻ ﻳﺠﻮﺯ ﺑﻨﻴﺎﻥ ﺍﻟﺒﺮﻭﺝ ﻣﻦ ﺍﻟﺰﻛﺎﺓ؛ ﻷﻥ ﻟﻬﺎ ‬ ‫ﺃﻫﻼ ﻣﺨﺼﻮﺻﻴﻦ ﻭﻫﻢ‬ ‫ﺍﻟﺬﻳﻦ ﺫﻛﺮﻫﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ‪﴾ t s r q ﴿ :‬‬ ‫]ﺍﻟﺘﻮﺑﺔ‪.[٦٠ :‬‬ ‫ﻭﺍﻟﻔﻘﻴﺮ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺘﺰﻭﻳﺞ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﺎﻥ ﻣﻨﻬﺎ ﻭﻟﻮ ﻛﺎﻥ ﺻﺒ ‪‬ﻴﺎ ﻳﺤﺘﺎﺝ‬ ‫ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻟﻜﻦ ﻳﻘﺒﺾ ﻟﻪ ﻭﻟﻴﻪ ﺃﻭ ﻭﻛﻴﻠﻪ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﻓﻲ ﻣﺼﺎﻟﺤﻪ ﺑﻨﻔﺴﻪ)‪.(٢‬‬ ‫‪ +- ٨١‬ا‪$6 8 Ea 60P‬ة ‪:=T‬‬ ‫ﺟﺎﺀ ﻓﻲ ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺃﺑﻮ‬ ‫ﻋﺒﻴﺪ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻻ ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻟﻪ ﻗﻮﺓ ﻳﻘﺪﺭ ﺑﻬﺎ ﻋﻠﻰ ﺍﻻﻛﺘﺴﺎﺏ‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.١٤٩/١٧ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٧٩/٢ :‬‬ ‫‪93‬‬‫ﻣﻦ ﻳﻌﻄﻮﻥ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻣﻦ ﻻ ﻳﻌﻄﻮﻥ‬ ‫ﻭﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﻣﻦ ﻟﻢ ﻳﻤﻠﻚ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻓﻠﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ‬ ‫ﻣﻜﺘﺴﺒﺎ ﺃﻭ ﻏﻴﺮ ﻗﻮﻱ ﻭﻻ ﻣﻜﺘﺴﺐ‪.‬‬ ‫‬‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﻠﻤﻌﻄﻲ ﺃﻥ ﻳﻌﻄﻴﻪ ﻗﻮ ﺗﺎ‬ ‫ﻭﻗﺎﻝ ﻳﻌﻘﻮﺏ‪ :‬ﻗﺒﻴﺢ‪ ،‬ﻭﺃﺭﺟﻮ ﺃﻥ ﻳﺠﺰﻱ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻗﻮﻝ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﺗﺠﻮﺯ‬ ‫ﻟﻠﻔﻘﺮﺍﺀ‪ ،‬ﻭﺇﻧﻪ ﻣﻦ ﻟﻢ ﻳﻜﻦ ﻏﻨ ‪‬ﻴﺎ ﻟﺤﻘﻪ ﺍﺳﻢ ﺍﻟﻔﻘﺮ ﻭﺩﺧﻞ ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﺇﻥ‬ ‫ﻣﻦ ﺍﺳﺘﻐﻨﻰ ﺑﺄﻱ ﻭﺟﻪ ﺍﺳﺘﻐﻨﺎﺅﻩ‪ ،‬ﺑﻤﺎﻝ ﺃﻭ ﺍﺣﺘﻴﺎﻝ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺍﻓﺘﻘﺮ ﻭﻟﺰﻣﻪ‬ ‫ﻣﻌﻨﻰ ﺍﻟﻔﻘﺮ ﻭﺍﻟﺤﺎﺟﺔ ﻣﻦ ﺃﻱ ﻭﺟﻪ ﻛﺎﻥ ﺳﺒﻴﻠﻪ ﻛﺎﻥ ﺫﺍ ﻣﺎﻝ ﺃﻭ ﺍﺣﺘﻴﺎﻝ ﺃﻧﻪ ﻓﻘﻴﺮ‪،‬‬ ‫ﻭﻓﻲ ﻋﺎﻣﺔ ﻣﺎ ﻳﺨﺮﺝ ﻣﻦ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻪ ﻣﻦ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻣﺎ ﻳﺠﺰﻳﻪ ﻭﻳﺠﺰﻱ‬ ‫ﻋﻮﻟﺘﻪ ﻟﻜﺴﻮﺗﻬﻢ ﻭﻧﻔﻘﺘﻬﻢ ﻭﻣﺆﻭﻧﺘﻬﻢ ﺍﻟﺘﻲ ﻻ ﻏﻨﻰ ﻟﻬﻢ ﻋﻨﻬﺎ ﻓﻲ ﺳﻨﺘﻪ‪ ،‬ﺃﻭ ﻣﻦ‬ ‫ﺛﻤﺮﺗﻪ ﺇﻟﻰ ﺛﻤﺮﺗﻪ‪ ،‬ﺃﻭ ﻓﻴﻤﺎ ﻳﺪﻭﺭ ﻋﻠﻴﻪ ﻣﻦ ﺻﻨﻌﺘﻪ ﺃﻭ ﺗﺠﺎﺭﺗﻪ‪ ،‬ﺃﻭ ﺟﻤﻴﻊ ﺍﺣﺘﻴﺎﻟﻪ‬ ‫ﻟﻨﻔﺴﻪ ﻓﻬﻮ ﻓﻘﻴﺮ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻄﻴﻪ ﻣﺎ ﻟﻢ ﻳﺼﺒﺮ‬ ‫ﺑﻌﻄﻴﺘﻪ ﻭﺃﺧﺬﻩ ﺇﻟﻰ ﺣﺎﻝ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺍﻟﻔﻘﺮ ﺇﻟﻰ ﺣﺎﻝ ﺍﻟﻐﻨﻰ)‪.(١‬‬ ‫‪ ٨٢‬د‪ +/‬ا ة ‪'4aG‬ج ‪TG‬ﻼح وا<‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻳﺄﺗﻴﻪ ﺍﻟﻨﺎﺱ ﻳﺴﺄﻟﻮﻧﻪ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﺴﺄﻟﻪ ﻟﻴﺸﺘﺮﻱ‬ ‫ﻓﺮﺳﺎ‪ ،‬ﻓﻬﻞ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻌﻄﻰ‬ ‫ﺗﻔﻘﺎ‪ ،‬ﻭﻣﻨﻬﻢ ﻟﻴﺘﺰﻭﺝ ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺴﺄﻟﻪ ﻟﻴﺸﺘﺮﻱ ‬ ‫ﻫﺆﻻﺀ ﺍﻟﺰﻛﺎﺓ؟‬ ‫ﻓﻘﻴﺮﺍ ﺟﺎﺯ ﺫﻟﻚ ﻟﻔﻘﺮﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ ﻓﻼ‪،‬‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﺎﺋﻞ ‬ ‫ﻭﺍﻟﺘﻔﻖ ﻭﺍﻟﻔﺮﺱ ﻓﻲ ﺑﻼﺩﻛﻢ ﻣﻦ ﺃﺣﻮﺝ ﺍﻷﺷﻴﺎﺀ ﻷﻧﻬﺎ ﺑﻼﺩ ﺑﻼﺀ‪ ،‬ﻭﺍﻟﺪﻓﺎﻉ ﻓﻴﻬﺎ‬ ‫ﻭﺍﺟﺐ ﻗﺎﺋﻢ)‪.(٢‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٠٨/١٩ :‬ ‪.١٠٩‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٨٧/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪94‬‬ ‫‪ ٨٣‬أ;‪-‬ف أ]ى ﻻ ‪ ) RO‬ا ة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻻ ﺗﻌﻄﻰ ﺍﻟﺰﻛﺎﺓ ﻟﻤﻦ ﻳﺘﻘﻮﻯ ﺑﻬﺎ ﻋﻠﻰ ﻣﻌﺼﻴﺔ‬ ‫ﻓﻘﻴﺮﺍ‪ ،‬ﻭﻻ ﻟﺒﻨﻲ ﻫﺎﺷﻢ‪ ،‬ﻭﺑﻨﻲ ﺍﻟﻤﻄﻠﺐ‪ ،‬ﻭﻻ ﻟﻤﻮﻻﻫﻢ ﺇﻻ ﺇﻥ ﻣﻨﻌﻮﺍ ﻣﻦ‬‫ﻭﻟﻮ ‬ ‫ﺍﻟﺨﻤﺲ ﻣﻦ ﺍﻟﻐﻨﻴﻤﺔ ﻛﻬﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻻ ﻳﺄﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻻﺑﻨﻪ ﻣﺎﻝ‪ ،‬‬ ‫ﻃﻔﻼ ﺃﻭ‬ ‫ﺑﺎﻟﻐﺎ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ« ﺟﻮﺍﺯ ﺃﺧﺬﻩ‪ ،‬ﻭﺍﻟﺨﻠﻒ ﻓﻲ ﺍﻟﺠﺪ‪ ،‬ﻭﻳﺄﺧﺬﻫﺎ ﺇﻥ ﺣﻴﻲ‬ ‫ﺍﺑﻨﻪ‪ ،‬ﻭﻻ ﻳﺄﺧﺬ ﺍﻟﺮﺟﻞ ﺍﻟﺰﻛﺎﺓ ﻷﻭﻻﺩﻩ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﺑﻞ ﻳﺄﺧﺬ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺭﺧﺺ ﻓﻲ‬ ‫ﺫﻟﻚ ﺇﻥ ﻛﺎﻥ ‬ ‫ﺃﻫﻼ ﻟﻠﻮﻻﻳﺔ‪ ،‬ﻭﻣﻦ ﻗﻴﻞ ﻟﻪ‪ :‬ﻓﻲ ﻣﺎﻟﻚ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﺃﻭ ﻋﺪﺩﺕ ﻛﺬﺍ‪،‬‬ ‫ﺃﻭ ﻭﺯﻧﺖ ﻛﺬﺍ‪ ،‬ﺃﻭ ﻛﻠﺖ ﻛﺬﺍ‪ ،‬ﺃﻭ ﻟﺰﻣﻚ ﻛﺬﺍ ﻭﻛﺬﺍ ﺯﻛﺎﺓ ﺃﺧﺬ ﺑﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺎﺋﻞ‬ ‫ﺃﺟﻴﺮﺍ)‪.(١‬‬ ‫‬‫ﻋﺒﺪﺍ ﺃﻭ‬ ‫ﺃﻣﻴ ﻨﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻭ ﻏﻴﺮ ﺃﻣﻴﻦ ﻭﺻﺪﻗﻪ‪ ،‬ﻭﻟﻮ ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻭﻻ ﺗﻌﻄﻰ ﺍﻟﺼﺪﻗﺔ ﻓﻲ ﺑﻨﺎﺀ ﻣﺴﺠﺪ‪ ،‬ﻭﻻ ﻓﻲ‬ ‫ﻐﻨﻲ‪،‬‬‫ﺣﺞ‪ ،‬ﻭﻻ ﻓﻲ ﺩﻳﻦ ﻋﻦ ﻣﻴﺖ‪ ،‬ﻭﻻ ﻛﻔﻦ ﻣﻴﺖ‪ ،‬ﻭﻻ ﻓﻲ ﺷﺮﺍﺀ ﻣﺼﺤﻒ‪ ،‬ﻭﻻ ﻟ ‬ ‫‬‫‬‫‪‬‬‫‬ ‫‬ ‫ﻏﻨﻲ‪ ،‬ﻭﻻ ﻣﻤﻠﻮﻙ‪ ،‬ﻭﻻ ﻳﺴﺘﺄﺟﺮ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻓﻲ ﺇﻧﻔﺎﺫﻫﺎ‪ ،‬ﻭﺇﻧ‪ ‬ﻤﺎ‬ ‫ﻭﻻ ﻟﻤﻦ ﻳﻌﻮﻟﻪ ‬ ‫ﺗﺪﻓﻊ ﻛﻤﺎ ﺃﻣﺮ ﺍﷲ)‪.(٢‬‬ ‫‪0 ٨٤‬ى ‪$%‬از إ‪O‬ء ا‪:A3BaG a‬‬ ‫ﺟﺎﺀ ﻓﻲ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ :‬ﻭﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﺩﻓﻌﻬﺎ ﺇﻻ ﻟﻤﻮﺍﻓﻖ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻟﻢ‬‫‪‬‬ ‫ﻣﺘﻮﻟﻰ ‬‫ﻣﺤﺘﺎﺝ‪ ،‬ﻟﻜﻦ ﺷﺮﻁ ﺃﻛﺜﺮ ﺍﻟﻤﻐﺎﺭﺑﺔ ﻭﺍﻟﺨﺮﺍﺳﺎﻧﻴﻴﻦ ﻛﻮﻧﻪ‬ ‫ﺍﻟﻌﻤﺎﻧﻴﻮﻥ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻻ ﺗﻌﻄﻰ ﺇﻻ ﻟﻤﻦ ﻋﻠﻢ ﺃﻧﻪ ﻣﻮﺍﻓﻖ‪.‬‬ ‫ﻳﺸﺘﺮﻃﻪ ‬ ‫ﻭﺟﻮﺯﺕ ﻟﻔﻘﻴﺮ ﻟﻢ ﻳﻌﻠﻢ ﻣﻨﻪ ﺧﻼﻑ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻓﻘﻴﺮ ﻭﻟﻢ‬ ‫ﻳﻌﻠﻢ ﺃﻧﻪ ﻣﺨﺎﻟﻒ ﻭﻻ ﻣﻮﺍﻓﻖ ﺃﻋﻄﺎﻩ‪ ،‬ﻭﺃﺟﺎﺯﻫﺎ ﺑﻌﺾ ﻟﻠﻤﺨﺎﻟﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﻗﺮﻳﺒﺎ ﻟﻠﻤﻌﻄﻲ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻬﺎ‬ ‫ﻛﺎﻥ ﺑﻴﻦ ﺃﻇﻬﺮﻧﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻴﻪ ﻣﻨﻬﺎ ﺇﻥ ﻛﺎﻥ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٢٢٨/٣ :‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪.١١٢٩/٢ :‬‬ ‫‪95‬‬‫ﻣﻦ ﻳﻌﻄﻮﻥ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻣﻦ ﻻ ﻳﻌﻄﻮﻥ‬ ‫ﺭﺧﺼﺎ ﻟﺌﻼ ﻳﺨﻠﻮ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻬﺎ ﻟﻤﻀﻄﺮ‬ ‫‬‫ﻻ ﺗﻌﻄﻰ ﺇﻻ ﻟﻠﻤﺘﻮﻟﻰ‪ ،‬ﻭﻟﻜﻦ ﺃﺫﻛﺮ‬ ‫ﺇﻟﻴﻬﺎ)‪.(١‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺇﻋﻄﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻟﻠﻤﺨﺎﻟﻔﻴﻦ ﻓﻲ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪:‬‬ ‫ﺗﻌﺒﻴﺮ ﺣﺪﻳﺚ‪» :‬ﺻﺪﻗﺔ ﺗﺆﺧﺬ ﻣﻦ ﺃﻏﻨﻴﺎﺋﻬﻢ ﻭﺗﺮﺩ ﻓﻲ ﻓﻘﺮﺍﺋﻬﻢ«)‪ (٢‬ﻫﺬﺍ ﻓﻴﻪ ﺟﻮﺍﺯ‬ ‫ﺍﻟﺼﺪﻗﺔ ﻟﻠﻤﺨﺎﻟﻔﻴﻦ ﺃﻭﻟﻰ‪ ،‬ﻭﺃﻋﻨﻲ ﺑﺎﻟﺼﺪﻗﺔ‪) :‬ﺍﻟﺰﻛﺎﺓ(‪.‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺇﻋﻄﺎﺀ ﺍﻟﻔﻘﻴﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺨﻼﻑ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﻭﻟﻜﻦ ﺟﻌﻠﻬﺎ ﻓﻲ ﻓﻘﺮﺍﺀ ﺃﻫﻞ ﺍﻟﺤﻖ ﺃﻓﻀﻞ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﺍﻟﻮﻟﻲ ﻣﻦ ﺃﻫﻞ ﺍﻟﺤﻖ ﻓﺬﻟﻚ‬ ‫ﺃﻓﻀﻞ ﻭﺇﻥ ﻟﻢ ﻳﻮﺟﺪ ﻓﺠﻌﻠﻬﺎ ﻓﻲ ﺍﻟﻌﺼﺎﺓ ﻣﻦ ﺃﻫﻞ ﺍﻟﻤﺬﻫﺐ ﺃﻓﻀﻞ ﻣﻦ ﺇﻋﻄﺎﺋﻬﺎ‬ ‫ﺍﻟﻤﺨﺎﻟﻔﻴﻦ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻰ ﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﺃﺟﺰﺃﻩ)‪.(٣‬‬ ‫ﻭﻓﻲ ﻣﻘﺎﻡ ﺁﺧﺮ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻭﺃﻣﺎ ﺩﻓﻌﻬﺎ ﻷﻫﻞ ﺍﻟﺨﻼﻑ ﻓﻘﺎﻝ ﺍﻹﻣﺎﻡ‬ ‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻪ‪ :‬ﺇﻧﻪ ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﺇﻻ ﻓﻲ ﺧﺼﻠﺘﻴﻦ‪ ،‬ﺇﺣﺪﺍﻫﻤﺎ‪ :‬ﺃﻥ‬ ‫ﻻ ﻳﻮﺟﺪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ ﻭﻻ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ ﻓﻲ ﺫﻟﻚ ﺍﻟﺒﻠﺪ‪ .‬ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ‬ ‫ﻳﻮﺟﺪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ ﺇﻻ ﺃﻧﻪ ﻳﻔﻀﻞ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﻳﻔﺮﺽ ﻟﻪ ﻣﻦ ﺍﻟﻘﻮﺕ‬ ‫ﺣﻮﻻ ﻓﺈﻧﻪ ﻳﻌﻄﻲ ﻣﻦ ﺫﻟﻚ ﺍﻟﻔﺎﺿﻞ‪ ،‬ﻭﺫﻫﺐ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﺃﻫﻞ ﺧﺮﺍﺳﺎﻥ‬‫ﻭﺍﻟﻤﺆﻭﻧﺔ ‬ ‫ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻌﻄﻰ ﺍﻟﺰﻛﺎﺓ ﻓﺈﻥ ﺃﻋﻄﻰ ﻏﻴﺮ ﺍﻟﻮﻟﻲ ﺿﻤﻦ‪ ،‬ﻭﺇﻟﻴﻪ ﺫﻫﺐ‬ ‫ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﻻ ﻓﻲ ﺧﺼﻠﺘﻴﻦ‪ ،‬ﺇﺣﺪﺍﻫﻤﺎ‪ :‬ﺃﻥ ﻳﻮﺟﺪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ‪،‬‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻳﻮﺟﺪ ﻣﻨﻬﻢ ﺇﻻ ﺃﻧﻪ ﻳﻔﻀﻞ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﻳﻔﺮﺽ ﻟﻪ ﺣﻮﻝ ﻣﻦ ﺍﻟﻨﻔﻘﺔ‬ ‫ﻭﺍﻟﻤﺆﻭﻧﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﻄﻰ ﺣﻴﻨﺌﺬ)‪.(٤‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٢٨/٣ :‬ ‪.٢٢٩‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﻟﻠﺒﺨﺎﺭﻱ‪.‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.١١/٢ :‬‬ ‫)‪ (٤‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٣٢/٢ :‬ ‪.٣٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪96‬‬ ‫‪ ٨٥‬ا‪ Y_I‬ا‪ ~4P‬ﻺ‪O‬ء و‪:80‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ :‬ﻭﺑﺎﻟﺠﻤﻠﺔ ﻓﺎﻟﺮﺟﻞ ﻳﻌﻄﻴﻬﺎ ﻟﻜﻞ ﻣﻦ‬ ‫ﻻ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻪ ﻓﻲ ﺍﻟﺤﺎﻝ ﻣﻦ ﺃﻗﺎﺭﺑﻪ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻭﻣﻦ ﻟﺰﻣﺘﻪ ﻧﻔﻘﺘﻪ ﻻ ﻳﻌﻄﻴﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺤﻜﻢ ﺑﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻤﺮﺃﺓ ﻣﺜﻠﻪ‪ ،‬ﻭﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻛﻞ ﻣﻦ ﻳﺠﺒﺮ ﻋﻠﻰ‬ ‫ﻧﻔﻘﺘﻪ ﻻ ﻳﻌﻄﻴﻪ ﻭﻟﻮ ﻟﻢ ﻳﺤﺘﺞ ﻟﻠﻨﻔﻘﺔ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﺍﻟﻘﺮﺍﺑﺔ ﺃﺣﻖ ﺑﺎﻟﺼﺪﻗﺔ ﺇﻻ‬ ‫ﻣﻦ ﺗﻠﺰﻡ ﻧﻔﻘﺘﻪ‪ ،‬ﻗﻴﻞ ﻟﻠﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺇﻥ ﺃﺻﺤﺎﺏ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺟﻤﻴﻊ‬ ‫ﻣﻦ ﻛﺎﻥ ﺫﺍ ﻣﺤﺮﻡ ﻻ ﻳﺤﻞ ﻟﻚ ﻧﻜﺎﺣﻪ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ ﻟﻚ ﺃﻥ ﺗﻌﻄﻴﻪ ﺯﻛﺎﺓ ﻣﺎﻟﻚ‪،‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﻛﺬﺍ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﺟﺎﺋﺰ ﺇﻻ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﻮﻟﺪ‪ .‬ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻳﻌﻄﻲ‪ ،‬ﻗﻴﻞ‪:‬‬ ‫ﺑﻨﻴﻪ ﻣﺎ ﻟﻢ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﻨﻔﻘﺘﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺍﺣﺘﺎﺟﻮﺍ ﻟﻢ ﻳﻌﻄﻬﻢ ﻭﻟﻮ ﻟﻢ ﻳﺤﻜﻢ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻲ ﺑﻨﺎﺗﻪ ﻣﺎ ﻧﻘﺺ ﻣﻦ ﻣﺆﻭﻧﺘﻬﻦ ﺑﻌﺪ ﻣﻜﺴﺒﻬﻦ‪ ،‬ﻭﺇﻥ ﻃﻠﺒﻦ‬ ‫ﻟﻠﺘﺰﻭﻳﺞ ﻣﻦ ﺃﻛﻔﺎﺋﻬﻦ ﻓﺄﺑﻴﻦ ﺧﻴﺮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺃﻥ ﻻ ﻧﻔﻘﺔ ﻟﻬﻦ‪ ،‬ﻓﻴﺠﻮﺯ ﻟﻪ ﺃﻥ‬ ‫ﻳﻌﻄﻴﻬﻦ‪ ،‬ﻭﻳﻌﻄﻲ ﻷﺧﺘﻪ ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻌﻪ ﻓﻲ ﺩﺍﺭﻩ ﻳﻨﻔﻖ ﻋﻠﻴﻬﺎ ﻭﺗﺠﻌﻠﻪ ﻓﻲ‬ ‫ﻛﺴﻮﺗﻬﺎ ﻭﺩﻳﻨﻬﺎ‪ ،‬ﻭﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﻭﻻ ﺗﻌﻄﻲ ﻷﻭﻻﺩﻫﺎ ﺇﻥ ﺣﻜﻢ ﻋﻠﻴﻬﺎ ﺑﻨﻔﻘﺘﻬﻢ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻌﻄﻴﻬﻢ ﻭﻟﻮ ﻟﻢ ﻳﺤﻜﻢ ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﺍﺣﺘﺎﺟﻮﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺃﻥ ﺗﻌﻄﻲ‬ ‫ﻟﻬﻢ ﺑﻘﺪﺭ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻻ ﻳﻠﺰﻣﻬﺎ ﻓﻴﻪ ﺇﻃﻌﺎﻣﻬﻢ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﻳﺤﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻗﻴﻞ‪ :‬ﻓﻲ ﻛﻞ ﻣﻦ ﻟﺰﻣﺘﻪ ﻧﻔﻘﺘﻪ ﺃﻥ ﻳﻌﻄﻴﻪ ﻣﻨﻔﻘﻪ ﻣﺎ ﻳﻨﺘﻔﻊ ﺑﻪ ﻓﻲ ﻏﻴﺮ ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻗﻴﻞ‪:‬‬ ‫ﻭﻟﻠﺰﻭﺝ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﺯﻭﺟﺘﻪ ﻭﻟﻪ ﺃﻥ ﺗﻌﻄﻴﻪ ﺯﻛﺎﺗﻬﺎ ﻭﻳﻜﺴﻮﻫﺎ ﻣﻨﻬﺎ ﻭﻳﻨﻔﻘﻬﺎ‪،‬‬ ‫ﻭﻟﺼﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺃﻥ ﻳﻌﻄﻲ ﻗﺮﺍﺑﺘﻪ ﻓﻲ ﻏﻴﺮ ﺑﻠﺪﻩ)‪.(١‬‬ ‫ﻣﺴﺘﻮﻋﺒﺎ ﺣﺎﻻﺕ ﺃﺧﺮﻯ ﻣﻊ ﺍﻟﺴﺎﺑﻖ‬ ‫‬‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‬ ‫ﺫﻛﺮﻫﺎ‪ ،‬ﻭﻣﺪﻗﻘﺎ ﻓﻲ ﻣﻌﻴﺎﺭ ﻣﻦ ﻳﻌﻄﻰ ﻭﻣﻦ ﻻ ﻳﻌﻄﻰ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﺟﻤﻊ ﺃﻫﻞ‬ ‫ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻻ ﻳﺠﻮﺯ ﺩﻓﻌﻬﺎ ﺇﻟﻰ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﻮﻟﺪ ﻓﻲ ﺍﻟﺤﺎﻝ ﺍﻟﺬﻱ ﻳﺠﻴﺰ‬ ‫ﺍﻟﺪﻓﻊ ﺫﻟﻚ ﺇﻟﻴﻬﻢ ﻋﻠﻰ ﺍﻟﻨﻔﻘﺔ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٢٦/٣ :‬ ‪.٢٢٧‬‬ ‫‪97‬‬‫ﻣﻦ ﻳﻌﻄﻮﻥ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻣﻦ ﻻ ﻳﻌﻄﻮﻥ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﺇﻟﻰ ﺳﺎﺋﺮ ﺍﻟﻘﺮﺍﺑﺎﺕ‪ ،‬ﻓﻜﺎﻥ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺷﺮﻳﻚ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻣﻦ ﻳﺠﺒﺮ ﺍﻟﻤﺮﺀ ﻋﻠﻰ‬ ‫ﻧﻔﻘﺘﻪ ﻓﻼ ﻳﻌﻄﻰ ﻣﻨﻬﺎ ﺷﻴ ﺌﺎ‪.‬‬ ‫ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻪ ﻗﺮﺍﺑﺔ ﻣﺤﺘﺎﺟﻮﻥ ﻓﻠﻴﺪﻓﻌﻬﺎ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺑﻪ‬ ‫ﻗﺎﻝ ﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻃﺎﻭﺱ‪ :‬ﻻ ﻳﻌﻄﻰ ﺫﻭ ﺍﻟﻘﺮﺍﺑﺔ ﺑﻘﺮﺍﺑﺘﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‬ ‫ﺷﻴ ﺌﺎ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺍﻻﺗﻔﺎﻕ ﻣﻦ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻻ ﺗﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﻳﺪﻓﻊ ﺑﻬﺎ ﻋﻦ ﻣﺎﻟﻪ ﺣ ‪‬ﻘﺎ ﻗﺪ ﻟﺰﻣﻪ‪ ،‬ﻻ ﻳﺘﺤﻮﻝ ﻋﻨﻪ‬ ‫ﺇﻻ ﻟﺴﺒﺐ ﺫﻟﻚ ﺍﻟﺪﻓﻊ‪ ،‬ﻭﻣﺎ ﺧﺮﺝ ﻋﻠﻰ ﻏﻴﺮ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺃﻥ ﻳﻜﻮﻥ ﺩﻓﻌﻬﺎ ﺗﻘﻴﺔ‬ ‫ﻟﻤﺎﻟﻪ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺤﻜﻢ‪ ،‬ﺃﻭ ﻓﻀﻞ ﻟﻢ ﻳﻤﻨﻊ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺪﻓﻮﻋﺔ ﺇﻟﻴﻪ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﻟﺴﻬﺎﻡ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﻛﻞ ﺣﺎﻝ ﻣﻦ ﻫﺬﺍ ﻣﻦ ﺟﻤﻴﻊ ﺍﻷﺣﻮﺍﻝ ﻓﻬﻮ ﻣﻤﻨﻮﻉ‬ ‫ﺩﻓﻌﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﻞ ﻣﻦ ﺧﺎﻟﻔﻪ ﻓﻠﻢ ﻳﻘﺼﺪ ﺑﻬﺎ ﺇﻟﻰ ﺍﻟﻮﻗﺎﻳﺔ ﻟﻤﺎﻟﻪ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻣﻤﻨﻮ ﻋﺎ‬ ‫ﻟﺬﻟﻚ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ ﻋﻨﺪﻱ‪.‬‬ ‫ﻭﻣﻤﻦ ﻻ ﺃﻋﻠﻢ ﺃﻧﻪ ﻳﺴﺘﺤﻴﻞ ﻋﻨﻪ ﻧﻔﻘﺘﻪ ﺑﺤﺎﻝ ﻓﻲ ﻣﻌﺎﻧﻲ ﺍﻷﺣﻜﺎﻡ ﺯﻭﺟ ﺘﻪ‬ ‫ﻭﺃﻭﻻﺩﻩ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﻣﺎﻝ ﻭﻣﻦ ﺳﻮﻯ ﻫﺆﻻﺀ ﻳﺠﺮﻱ ﻓﻲ ﻣﻌﺎﻧﻲ‬ ‫ﺛﺒﻮﺕ ﺃﺣﻜﺎﻣﻬﻢ ﺍﻻﺧﺘﻼﻑ ﻓﻔﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻌﻄﻲ ﻣﻦ‬ ‫ﻳﻠﺰﻣﻪ ﻋﻮﻟﻪ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺤﻜﻢ‪ ،‬ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ﺃﻭ ﻟﻢ ﻳﺤﻜﻢ‪ ،‬ﻃﻮﻟﺐ ﺑﺬﻟﻚ ﺃﻭ‬ ‫ﻟﻢ ﻳﻄﺎﻟﺐ؛ ﻷﻧﻪ ﻓﻲ ﺍﻷﺻﻞ ﺗﻘﻊ ﺍﻟﻌﻄﻴﺔ ﻣﻮﻗﻊ ﺍﻟﻮﻗﺎﻳﺔ ﻟﻤﺎﻟﻪ ﻭﺍﻟﺪﻓﻊ ﻋﻨﻪ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺣﻜﻤﺎ ﻳﻠﺰﻣﻪ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻌﻄﻴﻪ ﻣﻦ ﺯﻛﺎﺗﻪ‪.‬‬ ‫‬‫ﻣﻦ ﻗﺎﻝ‪ :‬ﻣﺎ ﻟﻢ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﻨﻔﻘﺘﻪ‬ ‫ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻭﻟﻮ ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﺒﻌﺾ ﻧﻔﻘﺘﻪ ﻓﻲ ﺑﻌﺾ ﺃﺣﻮﺍﻟﻪ ﻭﺛﺒﺖ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺤﻜﻢ ﺑﺬﻟﻚ ﻛﺎﻥ ﺃﻥ ﻳﻌﻄﻴﻪ ﻟﻤﻌﻨﻰ ﺍﻷﻳﺎﻡ ﺍﻟﺘﻲ ﻻ ﻳﻠﺰﻣﻪ ﺫﻟﻚ ﻟﻪ ﻓﻲ ﺍﻟﺤﻜﻢ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪98‬‬ ‫ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﻟﻠﻮﺍﻟﺪﻳﻦ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻓﻲ ﻣﻌﻨﻰ ﻫﺬﺍ‬ ‫ﺍﻟﻘﻮﻝ‪ .‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻓﻲ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺧﺎﺻﺔ ﻻ ﻳﻌﻄﻴﻬﻤﺎ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪:‬‬ ‫ﻓﻲ ﺍﻟﻮﺍﻟﺪ ﻻ ﻳﻌﻄﻴﻪ ﻣﻦ ﺯﻛﺎﺗﻪ ﻋﻠﻰ ﺣﺎﻝ ﻛﻴﻒ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﻟﻌﻞ‬ ‫ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻣﺎﻟﻪ ﻟﻮﺍﻟﺪﻩ‪ ،‬ﻭﻻ ﻳﺄﺧﺬ ﺯﻛﺎﺓ ﻧﻔﺴﻪ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻮﺍﻟﺪﺓ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺑﺤﺪ ﻣﻦ ﻻ ﻳﻠﺰﻣﻪ ﻋﻮﻟﻬﺎ ﺟﺎﺯ ﻟﻪ ﺃﻥ ﻳﻌﻄﻴﻬﺎ‪ ،‬ﻭﺣﺪ ﻣﻦ ﻳﻠﺰﻣﻪ ﻋﻮﻟﻬﺎ‬ ‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻘﻴﺮﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﺑﺤﺪ ﻣﻦ ﻻ ﻳﺮﺍﺩ ﻟﻠﺘﺰﻭﻳﺞ ﻣﻦ ﺍﻟﻜﺒﺮ ﺃﻭ ﺑﻬﺎ ﻋﻠﺔ ﺃﻭ ﺯﻣﺎﻧﺔ‬ ‫ﺗﻤﻨﻌﻬﺎ ﻃﻠﺐ ﺍﻟﻤﻌﺎﺵ‪.‬‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﻦ ﻳﺠﺒﺮ ﺍﻟﻤﺮﺀ ﻋﻠﻰ ﻧﻔﻘﺘﻪ‪ .‬ﻓﻜﺎﻥ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‬ ‫ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻳﺠﺒﺮ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻖ ﻋﻠﻰ‬ ‫ﻭﺍﻟﺪﻳﻪ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﺤﺘﺎﺟﻴﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻳﺠﺒﺮ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻧﻔﻘﺔ ﻭﺍﻟﺪﻳﻪ ﺇﺫﺍ ﻛﺎﻧﺎ ﺯﻣﻨﻴﻦ‪ ،‬ﻭﻻ ﻣﺎﻝ ﻟﻬﻤﺎ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺠﺪ‪ ،‬ﻓﻜﺎﻥ ﻣﺎﻟﻚ ﻻ ﻳﺮﻯ ﺃﻥ ﻳﺠﺒﺮ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻧﻔﻘﺔ ﺟﺪﻩ‪.‬‬ ‫ﻭﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺛﻮﺭ ﻳﻘﻮﻻﻥ‪ :‬ﻻ ﻳﺠﺒﺮ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺟﺪﻩ‪،‬‬ ‫ﻏﻴﺮ ﺍﻟﺸﺎﻓﻌﻲ ﺇﻧﻤﺎ ﻳﻮﺟﺐ ﺫﻟﻚ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻻ ﻣﺎﻝ ﻟﻪ‪.‬‬ ‫ﻭﻛﺎﻥ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺬﻱ ﻳﻠﺰﻣﻪ ﻧﻔﻘﺘﻬﻢ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻟﺪ ﺍﻟﺼﻠﺐ‪ ،‬ﺩﻳ ﻨﺎ‬ ‫ﻳﻠﺰﻣﻪ ﻓﻲ ﺍﻟﺬﻛﻮﺭ ﺣﺘﻰ ﻳﺤﺘﻠﻤﻮﺍ‪ ،‬ﻭﻓﻲ ﺍﻟﻨﺴﺎﺀ ﺣﺘﻰ ﻳﺘﺰﻭﺟﻦ ﻭﻳﺪﺧﻞ ﺑﻬﻦ‬ ‫ﺃﺯﻭﺍﺟﻬﻦ‪ ،‬ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﺃﻭ ﻣﺎﺕ ﻋﻨﻬﺎ ﻓﻼ ﻧﻔﻘﺔ ﻟﻬﺎ ﻋﻠﻰ ﺃﺑﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﻗﺒﻞ‬ ‫ﺍﻟﺒﻨﺎﺀ ﻛﺎﻥ ﻋﻠﻰ ﺃﺑﻴﻬﺎ ﻧﻔﻘﺘﻬﺎ‪.‬‬ ‫ﻭﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻝ‪ :‬ﻳﺠﺒﺮ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻖ ﻋﻠﻰ ﻭﻟﺪﻩ ﺣﺘﻰ ﻳﺒﻠﻐﻮﺍ‬ ‫ﺍﻟﻤﺤﻴﺾ ﻭﺍﻟﺤﻠﻢ ﺛﻢ ﻻ ﻧﻔﻘﺔ ﻟﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺯﻣﻨﺎﺀ‪ ،‬ﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﺍﻟﺬﻛﺮ‬ ‫ﻭﺍﻷﻧﺜﻰ‪ ،‬ﻭﺳﻮﺍﺀ ﻭﺍﻟﺪﻩ ﻭﻭﻟﺪ ﻭﻟﺪﻩ ﻭﺇﻥ ﺳﻔﻠﻮﺍ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﺃﺏ ﺩﻭﻧﻪ ﻳﻘﺪﺭ‬ ‫ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻖ ﻋﻠﻴﻬﻢ‪.‬‬ ‫‪99‬‬‫ﻣﻦ ﻳﻌﻄﻮﻥ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻣﻦ ﻻ ﻳﻌﻄﻮﻥ‬ ‫ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ :‬ﻻ ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺍﻟﻮﻟﺪ ﻭﺇﻥ ﺳﻔﻞ‪ ،‬ﻭﻻ‬ ‫ﻳﻌﻄﻰ ﺍﻟﺠﺪ ﻭﺇﻥ ﺍﺭﺗﻔﻊ‪.‬‬ ‫ﻭﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ :‬ﻳﺠﺒﺮ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺫﻭﻱ ﺃﺭﺣﺎﻣﻪ ﺍﻟﺬﻳﻦ ﻳﺮﺛﻬﻢ ﻋﻠﻰ‬ ‫ﻗﺪﺭ ﻣﻴﺮﺍﺛﻪ‪ .‬ﻭﻣﻦ ﻟﻢ ﻳﺮﺛﻪ ﻟﻢ ﻳﺠﺒﺮ ﻋﻠﻰ ﻧﻔﻘﺘﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻨﻌﻤﺎﻥ‪ :‬ﻳﻌﻄﻲ ﺯﻛﺎﺗﻪ ﻛﻞ ﻓﻘﻴﺮ ﺇﻻ ﺍﻣﺮﺃﺗﻪ ﺃﻭ ﻭﻟﺪﻩ ﺃﻭ ﻭﺍﻟﺪﻩ ﺃﻭ ﺯﻭﺟﺘﻪ)‪.(١‬‬ ‫ﻭﺫﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻟﻰ ﺃﻥ ﻣﻦ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺰﻛﺎﺓ ﻳﻌﻄﻰ ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﺩﺍﺭ ﻭﺧﺎﺩﻡ‪،‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﺟﻤﻊ ﻛﻞ ﻣﻦ ﻧﺤﻔﻆ ﻋﻨﻬﻢ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻟﻪ ﺩﺍﺭ ﻭﺧﺎﺩﻡ ﻻ ﻳﺴﺘﻐﻨﻲ ﻋﻨﻬﻤﺎ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﻭﻟﻠﻤﻌﻄﻲ ﺃﻥ ﻳﻌﻄﻲ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻭﺳﻔﻴﺎﻥ‬ ‫ﺍﻟﺜﻮﺭﻱ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺃﺑﻲ ﻋﺒﻴﺪ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﻭﺃﺑﻲ ﺛﻮﺭ‪ .‬ﻭﻛﺎﻥ ﻣﺎﻟﻚ‬ ‫ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻠﻴﺲ ﻓﻲ ﺛﻤﻨﻬﺎ ﻓﻀﻞ ﺇﻥ ﺑﻴﻌﺖ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻤﺼﻨﻒ‪ :‬ﻟﻌﻠﻪ ﺇﻥ ﻛﺎﻧﺖ ﺩﺍﺭﻩ ﻟﻴﺲ ﻓﻲ ﺛﻤﻨﻬﺎ ﻓﻀﻞ ﺇﻥ ﺑﻴﻌﺖ ﻭﺍﺷﺘﺮﻯ‬ ‫ﺩﺍﺭﺍ ﻭﻓﻀﻠﺖ ﻓﻀﻠﺔ ﻻ ﻳﻌﻴﺶ ﻓﻴﻬﺎ ﺭﺃﻳﺖ ﺃﻥ ﻳﻌﻄﻰ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺩﺍﺭﻩ‬ ‫ﻣﻦ ﺛﻤﻨﻬﺎ ‬ ‫ﻓﻲ ﺛﻤﻨﻬﺎ ﻣﺎ ﻳﺸﺘﺮﻱ ﻣﺴﻜ ﻨﺎ ﻭﻳﻔﻀﻞ ﻟﻪ ﻓﻀﻞ ﻳﻌﻴﺶ ﻓﻴﻬﺎ ﻟﻢ ﻳﻌﻂ ﺷﻴ ﺌﺎ‪ ،‬ﻭﺍﻟﺨﺎﺩﻡ‬ ‫ﻣﺜﻞ ﺫﻟﻚ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻥ‬ ‫ﻳﺒﻴﻊ ﺍﻷﺻﻮﻝ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺍﻷﺻﻮﻝ ﻣﻦ ﻣﺎﻟﻪ ﻏﻠﺔ ﺃﻭ ﺛﻤﺮﺓ ﺑﻌﻴﻨﻬﺎ‬ ‫ﻓﻘﻴﺮﺍ ﻭﻓﻲ ﻳﺪﻩ ﺍﻟﻤﺎﻝ ﻓﺈﺫﺍ‬ ‫ﻓﻘﻴﺮﺍ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﻛﺎﻥ ‬ ‫ﺑﺎﻋﻪ ﻛﻴﻒ ﻳﺴﺘﻐﻨﻲ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﺒﺪ ﺍﻟﻤﻐﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﻤﻐﻠﺔ ﻓﻲ ﻣﺜﻞ‬ ‫ﺍﻟﻤﺎﻝ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﻣﺎﻟﻪ ﻛﺎﻥ ﺑﻤﻨﺰﻟﺔ ﺍﻷﺻﻮﻝ)‪.(٢‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٦١/١٩ :‬ ‪.١٦٤‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٩٩/١٩ :‬ ‪ ،١٠٠‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٥٢٧/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪100‬‬ ‫‪ ٨٦‬إ‪O‬ء ا و‪ %‬ز   و‪ )D %‬د‪ G E /‬ﱢ‪:‬‬ ‫ﻋﻦ ﺭﺟﻞ ﺃﻋﻄﻰ ﺍﻣﺮﺃﺗﻪ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺠﻮﺍﺯ‬ ‫ﺫﻟﻚ ﺇﻥ ﻛﺎﻧﺖ ﻓﻘﻴﺮﺓ ﻭﻫﻞ ﻟﻬﺎ ﻫﻲ ﺃﻥ ﺗﻌﻄﻴﻪ ﻣﺎ ﺃﻋﻄﺎﻫﺎ ﺩﻓﺎ ﻋﺎ ﻋﻤﺎ ﻟﺰﻣﻬﺎ ﻣﻦ‬ ‫ﺯﻛﺎﺓ ﺣﻠﻴﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﻮ ﻣﻤﻦ ﻳﺠﻮﺯ ﻟﻪ ﺃﺧﺬ ﺍﻟﺰﻛﺎﺓ؟ ﻭﻫﻞ ﻟﻪ ﻫﻮ ﺃﺧﺬ ﺫﻟﻚ ﺑﻌﺪ‬ ‫ﺃﻥ ﺧﺮﺝ ﻋﻨﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﺩﺭﻱ ﺇﻧﻤﺎ ﻫﻲ ﺍﻟﺤﻴﻠﺔ ﻭﺍﻟﺨﺪﻳﻌﺔ‪.﴾ 6 5 4 ﴿ ،‬‬ ‫]ﺍﻟﻨﺴﺎﺀ‪.(١)[١٢٨ :‬‬ ‫‪ ٨٧‬د‪ +/‬ا‪ <%‬ا ة ‪ E‬زو‪ )D ،8'%‬أ]‪>N 3B‬ه‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﺗﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻭﺷﺮﻁ ﻋﻠﻴﻪ ﺃﻭﻟﻴﺎﺅﻫﺎ ﺃﻥ ﺗﻜﻮﻥ ﺯﻛﺎﺓ‬ ‫ﺣﻠﻴﻬﺎ ﻋﻠﻴﻪ ﻣﺎ ﺩﺍﻣﺖ ﻋﻨﺪﻩ‪ ،‬ﻭﺭﺿﻲ ﻫﻮ ﺑﻬﺬﺍ ﺍﻟﺸﺮﻁ ﻓﺘﻢ ﺍﻟﺘﺰﻭﻳﺞ ﻋﻠﻰ ﺫﻟﻚ‪،‬‬ ‫ﻓﻘﻴﺮﺍ ﻣﻤﻦ ﺗﺠﻮﺯ ﻟﻪ ﺍﻟﺰﻛﺎﺓ ﻓﺴﻠﻤﻬﺎ ﻟﺰﻭﺟﺘﻪ‪ ،‬ﺃﻳﺠﻮﺯ ﺃﺧﺬﻫﺎ ﻣﻦ ﻋﻨﺪﻫﺎ‬ ‫ﻭﻛﺎﻥ ﻫﻮ ‬ ‫ﺑﻌﺪﻣﺎ ﺳﻠﻤﻬﺎ ﻟﻬﺎ ﻣﻦ ﻏﻴﺮ ﺇﺷﺎﺭﺓ ﻣﻨﻪ ﻭﺳﻠﻤﺘﻬﺎ ﻟﻪ ﺑﺮﺿﺎﻫﺎ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺗﺮﺧﻴﺺ)‪.(٢‬‬ ‫‪ ٨٨‬إ]ا‪$ ./ %‬ازم زو‪:8%‬‬ ‫ﺃﻣﺎ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻟﻮﺍﺯﻡ ﺯﻭﺟﺎﺗﻪ ﻣﻦ ﺻﺒﻎ ﻭﻋﻄﺮ ﻭﻧﺤﻮﻩ‪ ،‬ﺳﺌﻞ ﺍﻹﻣﺎﻡ‬ ‫ﺍﻟﺴﺎﻟﻤﻲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻴﺲ ﺇﺧﺮﺍﺟﻬﺎ ﻓﻲ ﺻﺒﻎ ﺍﻟﻨﺴﺎﺀ ﻭﻋﻄﺮﻫﺎ‪ ،‬ﻓﻜﻴﻒ ﻳﺨﺮﺟﻬﺎ ﻓﻲ‬ ‫ﺻﺒﻎ ﺍﻣﺮﺃﺗﻪ ﻭﻋﻄﺮﻫﺎ؟! ﻣﻊ ﻣﺎ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﺟﻠﺐ ﺍﻟﻤﻐﻨﻢ ﺍﻟﺬﻱ ﻫﻮ ﺍﻻﻧﺘﻔﺎﻉ‬ ‫ﺑﺎﻟﻄﻴﺐ ﻭﺣﺴﻦ ﺍﻟﻤﻨﻈﺮ‪ ،‬ﻭﻣﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺩﻓﻊ ﺍﻟﻤﻐﺮﻡ ﺍﻟﺬﻱ ﺗﻄﺎﻟﺐ ﺑﻪ ﺃﻫﻞ‬ ‫ﺍﻟﺰﻣﺎﻥ ﻧﺴﺎﺀﻫﻢ ﺣﺘﻰ ﺟﻌﻠﻮﺍ ﺫﻟﻚ ﻛﺎﻟﻼﺯﻡ ﺍﻟﻤﺸﺮﻭﻉ ﻻﺳﺘﻘﺮﺍﺭ ﻋﺎﺩﺍﺗﻬﻢ ﺑﻪ‪.‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٤٥/٢ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٨٧/٢ :‬ ‪.٨٨‬‬ ‫‪101‬‬‫ﻣﻦ ﻳﻌﻄﻮﻥ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻣﻦ ﻻ ﻳﻌﻄﻮﻥ‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﺇﻧﻤﺎ ﺷﺮﻋﺖ ﻃﻬﺎﺭﺓ ﻟﻸﻏﻨﻴﺎﺀ ﻭﺑﺮﻛﺔ ﻓﻲ ﺃﻣﻮﺍﻟﻬﻢ ﻭﻋﺰﺓ‬ ‫ﻟﻠﻤﺴﻠﻤﻴﻦ ﻭﻗﻮﺓ ﻟﻺﺳﻼﻡ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺇﻟﻰ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻫﻢ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ‬ ‫ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﻟﻤﺆﻟﻔﺔ ﻗﻠﻮﺑﻬﻢ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺇﺧﺮﺍﺟﻬﺎ‬ ‫ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻓﻲ ﺍﻟﺮﻗﺎﺏ‪.‬‬ ‫ﻓﺈﺫﺍ ﺃﻣﻌﻨﺖ ﺍﻟﻨﻈﺮ ﻓﻲ ﺃﺻﻨﺎﻓﻬﺎ ﺭﺃﻳﺖ ﺍﻟﻜﻞ ﺇﻣﺎ ﻋﺰﺓ ﻟﻺﺳﻼﻡ ﺃﻭ ﻗﻮﺓ ﻷﻫﻠﻪ‪،‬‬ ‫ﻭﻟﻴﺲ ﻣﻦ ﺫﻟﻚ ﺍﻟﺼﺒﻎ ﻭﺍﻟﻌﻄﺮ ﻭﺍﻟﺤﻞ ﻭﺍﻟﻠﺒﺎﺱ)‪.(١‬‬ ‫‪ ٨٩‬اء ا ة ‪ E‬ا‪Oa‬ة ‪:8‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﺃﻋﻄﻰ ﺯﻛﺎﺗﻪ ﻟﺮﺟﻞ‪ :‬ﻫﻞ ﻟﻪ ﺃﻥ ﻳﺸﺘﺮﻳﻬﺎ ﻣﻨﻪ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻓﻲ ﺷﺮﺍﺀ ﺯﻛﺎﺗﻪ ﺧﻼﻑ‪ ،‬ﻭﺍﻷﺣﺴﻦ ﺗﺮﻛﻬﺎ)‪.(٢‬‬ ‫‪ ٩٠‬إر‪Z‬ل ا ة ‪ E‬أرض ا`ك إ‪>/ R‬اء ا‪:EaGTa‬‬ ‫ﻣﺴﻠﻤﺎ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻭﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻲ ﺑﻼﺩ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻻ ﻳﺠﺪ‬ ‫ﻳﻌﻄﻴﻪ ﺯﻛﺎﺗﻪ ﻓ ﺈﻧ‪ ‬ﻪ ﻳﺒﻌﺚ ﺑﻬﺎ ﺇﻟﻰ ﻓﻘﺮﺍﺀ ﺍ ﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻌﻄﻲ ﻓﻘﺮﺍﺀ‬ ‫‬ ‫ﻭﺃﺿﻌﻬﺎ‬ ‫‬‫ﺮﺕ ﺃﻥ ﺁﺧ ﺬ ﺍﻟﺼﺪﻗ ﺔ ﻣﻦ ﺃﻏﻨﻴﺎﺋﻜ ﻢ‬‫ﺍ ﻟﻤﺸﺮﻛﻴﻦ ﺷﻴ ﺌﺎ؛ ﻟﻘﻮﻝ ﺍﻟﻨ‪‬ﺒ ﻲ ﮊ ‪» :‬ﺃﻣ ‬ ‫ﻘﺮﺍﺋﻜ ﻢ«)‪ ،(٣‬ﻭﺃﻫﻞ ﺍﻟﺸﺮﻙ ﻟﻴﺴﻮﺍ ﻣﻦ ﻓﻘﺮﺍﺀ ﺍ ﻟﻤﺴﻠﻤﻴﻦ‪.‬‬‫‬ ‫ﻓﻲ ﻓ ‬ ‫‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﻦ ﻳﺒﻌﺚ ﺯﻛﺎﺗﻪ ﻣﻊ ﺛﻘﺔ ﻣﻦ ﺍ ﻟﻤﺴﻠﻤﻴﻦ ﻟﻴﺪﻓﻌﻬﺎ ﺇﻟﻰ‬ ‫ﺭﺏ‬ ‫ﻗﻮﻡ‪ :‬ﻻ ﻏﺮﻡ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻋﻠﻰ ‪‬‬‫ﺍ ﻟﻤﺴﻠﻤﻴﻦ ﺛ ‪‬ﻢ ﺗﺘﻠﻒ؛ ﻓﻘﺎﻝ ‬ ‫ﺍﻟﻤﺎﻝ ﺃﻥ ﻳﺨﺮﺟﻬﺎ ﺛﺎﻧﻴﺔ؛ ﻷﻧ‪‬ﻬﺎ ﻓﺮﺽ ﻋﻠﻴﻪ‪ ،‬ﻻ ﺗﺴﻘﻂ ﻋﻨﻪ ﺇ ‪‬ﻻ ﺑﺄﺩﺍﺋﻬﺎ ﺇﻟﻰ ﺃﻫﻠﻬﺎ‪،‬‬ ‫ﻭﻫﻮ ﻛﻤﻦ ﺫﻫﺒﺖ ﻣﻦ ﻳﺪﻩ ﺯﻛﺎﺗﻪ ﻓﻌﻠﻴﻪ ﺑﺪﻟﻬﺎ‪ ،‬ﻓﺎﻧﻈﺮ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٥٠/٢ :‬ ‪.٥١‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٦٧/٢ :‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻤﻌﻨﺎﻩ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺼﻨﻌﺎﻧﻲ ﻓﻲ ﺳﺒﻞ ﺍﻟﺴﻼﻡ‬ ‫ﻋﻦ ﻣﻌﺎﺫ ﺑﻠﻔﻈﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪102‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﻓﻴﻤﻦ ﻳﺒﻌﺚ ﺑﺰﻛﺎﺓ ﺩﺭﺍﻫﻤﻪ ﻣﻦ ﺃﺭﺽ ﺍﻟﺤﺮﺏ ﺇﻟﻰ ﺃﺭﺽ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ‬ ‫ﻳﺴﻮﻭﺍ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﻦ‬ ‫‬‫ﺍﻹﺳﻼﻡ ﺛ ‪‬ﻢ ﺗﺘﻠﻒ؛ ﻓﻘﺎﻝ ﻛﺜﻴﺮ ﻣﻨﻬﻢ‪ :‬ﻻ ﻏﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﺒﻌﺚ ﺑﻤﺎﻟﻪ ﻣﻊ ﺛﻘﺔ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻣﻦ ﺑﻠﺪ ﺍﻹﺳﻼﻡ ﺇﻟﻰ ﺑﻠﺪ ﺍﻹﺳﻼﻡ)‪.(١‬‬ ‫‪ ٩١‬إ‪O‬ء ز ة ل ا ‪:)$ Ea‬‬ ‫ﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻗﻴﻞ ﻓﻲ ﺭﺟﻞ ﺳﻠﻢ ﺇﻟﻰ ﺭﺟﻞ ﺯﻛﺎﺗﻪ‪ ،‬ﻭﺃﻣﺮﻩ ﺃﻥ‬ ‫ﻳﻔﺮﻗﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﺃﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺴﻠﻢ ﻣﻨﻬﺎ ﺇﻟﻰ ﻣﻦ ﻳﻠﺰﻣﻪ ﻋﻮﻟﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻣﻤﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻧﻤﺎ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺴﻠﻢ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺇﻟﻰ ﻣﻦ ﻳﻠﺰﻣﻪ ﻋﻮﻟﻪ‬ ‫ﻫﻮ‪ ،‬ﻭﺇﻥ ﺳﻠﻢ ﺇﻟﻴﻪ ﻣﻦ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﺧﺎﺻﺔ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺯﻛﺎﺓ ﻣﺎﻝ ﻏﻴﺮﻩ ﻓﻼ ﺑﺄﺱ‪،‬‬ ‫ﻭﻣﻦ ﺳﻠﻤﺖ ﺇﻟﻴﻪ ﺩﺭﺍﻫﻢ ﻟﻴﻔﺮﻗﻬﺎ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻔﺮﻕ ﻣﺎ ﻓﺮﻕ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪،‬‬ ‫ﻭﺃﺧﺬ ﻫﻮ ﻟﻨﻔﺴﻪ ﻣﻨﻬﺎ ‬ ‫ﻣﺎﻻ ﻳﻜﻮﻥ ﺑﻪ ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﻭﻫﻮ ﻓﻘﻴﺮ‪ ،‬ﻭﻋﻠﻴﻪ ﻣﻦ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻣﺜﻞ‬ ‫ﻣﺎ ﺃﺧﺬ ﻭﺃﻛﺜﺮ ﺃﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﺤﺪ ﻟﻪ ﺍﻟﺪﺍﻓﻊ ﻟﻪ ﺃﻥ ﻳﻔﺮﻗﻬﺎ ﻋﻠﻰ ﻓﻘﺮﺍﺀ‬ ‫ﻣﺨﺼﻮﺻﻴﻦ ﺑﺄﻋﻴﺎﻧﻬﻢ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﺄﺧﺬ ﻟﻨﻔﺴﻪ‪ ،‬ﺇﺫﺍ ﻓﺮﻕ ﻋﻠﻰ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻔﻘﺮﺍﺀ‪،‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺈﺫﺍ ﺃﺧﺬ ﺑﻘﺪﺭ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﺑﻪ ﻏﻨ ‪‬ﻴﺎ ﻭﺳﻌﻪ ﺫﻟﻚ‪ ،‬ﻭﻛﺮﻩ ﻟﻪ ﺫﻟﻚ‬ ‫ﺑﻌﺾ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﻣﺮﻩ ﺍﻟﻤﺴﻠﻢ ﺇﻟﻴﻪ‬ ‫ﻣﻌﻠﻮﻣﺎ‪،‬‬ ‫‬‫ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻭﺟﺒﺖ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻟﻪ‪ ،‬ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﻟﻨﻔﺴﻪ ﺷﻴ ﺌﺎ‬ ‫ﻓﺠﺎﺋﺰ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﺘﺤ ‪‬ﻘﺎ ﻟﻠﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺴﻠﻢ ﺇﻟﻴﻪ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺻ ‪‬ﻴﺎ ﺃﻭ‬ ‫‬ ‫ﻭﻛﻴﻼ ﻓﺎﻟﻘﻮﻝ ﻓﻴﻪ ﻛﺎﻟﻘﻮﻝ ﺍﻷﻭﻝ)‪.(٢‬‬ ‫‪ ) ٩٢‬إ]اج ا ة _‪ )T 0‬ا‪>N-‬ت‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻟﺰﻣﺘﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺒﺴﺮ ﻭﻟﻢ ﻳﺨﺮﺟﻬﺎ ﺣﺘﻰ ﺃﺭﺳﻞ‬ ‫ﺫﻟﻚ ﺍﻟﺒﺴﺮ ﻟﻠﺒﻴﻊ‪ ،‬ﻭﻋﻨﺪﻩ ﺃﻥ ﺍﻟﺬﻱ ﻳﻌﻄﻴﻪ ﺗﻠﻚ ﺍﻟﺰﻛﺎﺓ ﻻ ﻟﻪ ﻓﻴﻬﺎ ﺗﺼﺮﻑ ﺇﻻ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٦٢/٢ :‬ ‪.١١٦٣‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٧٣٨/٣ :‬ ‪.٧٣٩‬‬ ‫‪103‬‬‫ﻣﻦ ﻳﻌﻄﻮﻥ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻣﻦ ﻻ ﻳﻌﻄﻮﻥ‬ ‫ﺍﻟﺒﻴﻊ ﻓﻲ ﻣﺴﻜﻪ‪ ،‬ﻭﺃﺧﺮﺟﻬﺎ ﺑﻌﺪ ﺭﺟﻮﻉ ﺍﻟﺠﻤﺎﻝ ﺃﻳﺠﺰﺋﻪ ﺫﻟﻚ ﺃﻡ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ‬ ‫ﺍﻟﺠﻤﻠﺔ ﻣﻦ ﻣﺨﺴﻮﺭ ﻭﻛﺮﺍﺀ ﻭﻏﻴﺮﻩ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺰﻛﺎﺓ ﻛﺮﺍﺀ ﻭﻻ ﻣﺨﺴﻮﺭ ﻭﻻ ﺯﻏﻞ‪ ،‬ﻭﻻ ﻳﻨﺎﻟﻬﺎ ﻗﻮﺍﻋﺪ‬ ‫ﺍﻟﻈﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺨﺮﺟﻬﺎ ﻓﻲ ﺍﻟﻤﺴﻄﺎﺡ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺤﺒﺴﻬﺎ ﻓﻲ ﺑﻴﺘﻪ‬ ‫ﻳﻨﺘﻈﺮ ﻟﻬﺎ ﺍﻟﻐﻼﺀ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﺑﻤﻌﺘﺒﺮ ﺑﺎﻟﺘﺼﺮﻳﻒ ﻟﻠﻨﺎﺱ‪ ،‬ﻓﺈﻥ ﻓﻌﻞ ﺫﻟﻚ ﻛﺎﻥ‬ ‫ﻣﻘﺼﺮﺍ‪ ،‬ﻭﺇﻥ ﺃﺧﺮﺟﻬﺎ ﻣﻦ ﺍﻟﻘﻴﻤﺔ ﻓﻔﻴﻪ ﺧﻼﻑ‪ ،‬ﻗﻴﻞ‪ :‬ﺗﺠﺰﺋﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ)‪.(١‬‬ ‫‬ ‫‪ ٩٣‬إ‪O‬ء ا ة ‪$G‬ا‪:E0‬‬ ‫ﻣﻦ ﺍﻟﻤﻘﺮﺭ ﻋﺪﻡ ﺇﻋﻄﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻟﻤﻦ ﻳﻌﻮﻟﻬﻢ‪ ،‬ﻓﺄ ‪‬ﻣﺎ ﺍﻟﻮﺍﻟﺪﺍﻥﻛﻤﺎ ﻳﻘﻮﻝ‬ ‫ﻗﻮﻡ‪ :‬ﻳﻌﻄﻴﺎﻥ ﺇﺫﺍ ﻟﻢ‬ ‫ﺍﻟﺒﺴﻴﻮﻱﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻬﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻳﻌﻮﻟﻬﻤﺎ؛ ﻓﻘﺎﻝ ‬ ‫ﻤﺮﺀ ﻣﻦ ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﻌﻮﻟﻪ ﻣﻦ ﻭﺍﻟﺪﻳﻦ‬‫ﻳﻜﻦ ﻳﻌﻮﻟﻬﻤﺎ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻻ ﻳﻌﻄﻲ ﺍ ﻟ ‬ ‫ﺍﻟﻮﺍﻟﺪ ﻳﻦ«)‪.(٢‬‬‫‬ ‫ﺃﻭ ﻭﻟﺪ‪ .‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﺤﺪﻳﺚ‪» :‬ﺃ ﻥ ﺗﺪ ﻓ ﻊ ‪‬‬ ‫ﺍﻟﺼﺪ ﻗﺔ ﺇ ﻟﻰ ‬ ‫ﻭﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻓﻘﺎﻝ‬ ‫ﺑﻌﻀﻬﻢ‪ :‬ﻳﺠﻮﺯ ﻟﻮﻟﺪﻫﻤﺎ ﺃﻥ ﻳﻌﻄﻴﻬﻤﺎ ﻣﻦ ﺯﻛﺎﺗﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺎ ﻓﻘﻴﺮﻳﻦ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬ ‫ﻳﺠﻮﺯ ﻟﻠﻮﺍﻟﺪﺓ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻟﻠﻮﺍﻟﺪ؛ ﻷﻥ ﻣﺎﻝ ﺍﻟﻮﻟﺪ ﺗﻤﻠﻜﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻤﺎ‬ ‫ﻳﺠﻮﺯ ﺫﻟﻚ ﻟﻠﻮﺍﻟﺪﺓ ﺇﻥ ﻛﻨﺖ ﺑﺤﺪ ﻣﻦ ﻻ ﻳﺮﺍﺩ ﻟﻠﺘﺰﻭﻳﺞ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﺠﻮﺯ ﻟﻠﻮﻟﺪ‬ ‫ﺃﻥ ﻳﻌﻄﻲ ﻭﺍﻟﺪﻳﻪ ﻣﻦ ﺯﻛﺎﺗﻪ ﻣﺎ ﻟﻢ ﻳﺼﻴﺮﺍ ﺑﺤﺪ ﻣﻦ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﻨﻔﻘﺘﻬﻤﺎ ﻭﻋﻮﻟﻬﻤﺎ‪،‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻭﻟﻮ ﻛﺎﻥ ﺑﺬﻟﻚ ﺍﻟﺤﺪ ﻣﺎ ﻟﻢ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﺑﻨﻔﻘﺘﻬﻤﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ‬ ‫ﺃﻥ ﻳﻌﻄﻲ ﻣﻦ ﺯﻛﺎﺗﻪ ﻣﻦ ﻳﻠﺰﻣﻪ ﻋﻮﻟﻪ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺤﻜﻢ‪ ،‬ﺣﻜﻢ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ﺃﻭ ﻟﻢ‬ ‫ﻳﺤﻜﻢ ﻋﻠﻴﻪ‪ ،‬ﻃﻮﻟﺐ ﺑﺬﻟﻚ ﺃﻭ ﻟﻢ ﻳﻄﺎﻟﺐ؛ ﻷﻧﻪ ﻳﺪﻓﻊ ﺑﺬﻟﻚ ﻋﻦ ﻣﺎﻟﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٥٣/٢ :‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ،١١٦٢/٢ :‬ﻭﺍﻟﺤﺪﻳﺚ ﻟﻢ ﻧﺠﺪ ﻣﻦ ﺃﺧﺮﺟﻪ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ‪.‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٦٥٢/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪104‬‬ ‫‪ ٩٤‬ا>‪0‬ر ا‪B‬ي ‪ RO‬ا‪ E >N‬ا ة‪:‬‬ ‫ﺃﻣﺎ ﻋﻦ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﻌﻄﺎﻩ ﺍﻟﻔﻘﻴﺮ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺿﺎﺑﻂ ﺫﻟﻚ‪ ،‬ﻓﻴﻘﻮﻝ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻳﻘﻮﻝ‪ :‬ﻻ ﺗﺪﻓﻊ ﺇﻟﻰ‬ ‫ﻏﺎﺭﻣﺎ‪.‬‬ ‫‬‫ﺩﺭﻫﻤﺎ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬ ‫‬‫ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺃﻛﺜﺮ ﻣﻦ ﺧﻤﺴﻴﻦ‬ ‫ﺩﺭﻫﻤﺎ‪.‬‬ ‫‬‫ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻻ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺧﻤﺴﻴﻦ‬ ‫ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ :‬ﺃﻋﻄﻲ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺃﻭ ‬ ‫ﺃﻟﻔﺎ ﻭﻫﻮ‬ ‫ﻳﺤﺘﺎﺝ ﺃﺟﺰﺃﻩ ﺫﻟﻚ‪ ،‬ﻭﻳﻜﺮﻫﻮﻥ ﺃﻥ ﻳﺒﻠﻎ ﺑﻪ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺩﻳﻦ‬ ‫ﻭﻟﻪ ﻋﻴﺎﻝ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ‪ :‬ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﺣﺘﻰ ﻳﻐﻨﻰ ﻭﻳﺰﻭﻝ ﺍﺳﻢ ﺍﻟﻀﻌﻒ‬ ‫ﻭﺍﻟﻤﺴﻜﻨﺔ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﻌﻄﻰ ﺍﻟﻔﻘﻴﺮ ﺍﻷﻟﻒ ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﻓﻘﻴﺮ‪.‬‬ ‫ﻭﺣﻜﻲ ﺫﻟﻚ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻣﻌﺎﻧﻲ ﻫﺬﻩ ﺍﻷﻗﺎﻭﻳﻞ ﻋﻠﻰ ﺣﺴﺐ ﺣﻜﻢ‬ ‫ﺍﻟﺨﺎﺹ ﻭﺍﻟﻌﺎﻡ ﻣﺎ ﻗﺪ ﺭﺃﻯ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻠﻬﺎ ﺃﻥ ﺫﻟﻚ ﻫﻮ ﺣﺪ ﺍﻻﺳﺘﻈﻬﺎﺭ‬ ‫ﻭﺃﺛﺒﺖ ﺫﻟﻚ ﻋﻨﺪﻱ ﻭﺃﺷﺒﻪ ﺑﻤﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳﻌﻄﻰ‬ ‫‬‫ﻟﺼﺎﺣﺒﻬﺎ‪.‬‬ ‫ﻓﻘﻴﺮﺍ ﻓﻼ ﻣﻌﻨﻰ ﻳﻤﻨﻌﻪ‬ ‫ﺍﻟﻔﻘﻴﺮ ﺣﺘﻰ ﻳﻐﻨﻰ؛ ﻷﻧﻪ ﻓﻘﻴﺮ ﺣﺘﻰ ﻳﺴﺘﻐﻨﻲ‪ ،‬ﻭﻣﺎ ﺩﺍﻡ ‬ ‫ﻟﻤﻌﻨﻰ ﻓﻘﺮﻩ ﺣﺘﻰ ﻳﺼﻴﺮ ﺇﻟﻰ ﺣﺪ ﺍﻟﻐﻨﻰ ﺍﻟﺬﻱ ﻳﻨﺘﻘﻞ ﻋﻦ ﺣﺪ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﻟﻴﺲ ﺑﻴﻦ‬ ‫ﺍﻟﻔﻘﻴﺮ ﻭﺍﻟﻐﻨﻲ ﻣﻨﺰﻟﺔ ﺛﺎﻟﺜﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻔﻘﺮﺍﺀ ﻳﺨﺘﻠﻔﻮﻥ ﻓﻲ ﻓﻘﺮﻫﻢ ﻭﻛﻠﻬﻢ ﻓﻘﺮﺍﺀ‪،‬‬ ‫ﻭﺍﻷﻏﻨﻴﺎﺀ ﻳﺨﺘﻠﻔﻮﻥ ﻓﻲ ﻏﻨﺎﻫﻢ ﻭﻛﻠﻬﻢ ﺃﻏﻨﻴﺎﺀ)‪.(١‬‬ ‫ﻭﻳﻘﻮﻝ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﻭﺧﻴﺮ ﺍﻟﺼﺪﻗﺔ ﻣﺎ ﺃﺑﻘﺖ ﻏﻨﻰ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﺛﻢ ﺟﻮﺯ ﺃﻥ ﻳﻌﻄﻰ ﻟﻔﻘﻴﺮ ﻣﺎ ﻳﻜﻔﻴﻪ ﻣﻦ ﺛﻤﺮﺓ ﻷﺧﺮﻯ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻰ‬ ‫ﺣﺘﻰ ﻳﺴﺘﻐﻨﻲ ﻭﻻ ﺗﺤﻞ ﻟﻪ ﺑﻌﺪ«‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٩٧/١٩ :‬ ‪.٩٨‬‬ ‫‪105‬‬‫ﻣﻦ ﻳﻌﻄﻮﻥ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻣﻦ ﻻ ﻳﻌﻄﻮﻥ‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻭﺧﻴﺮ ﺍﻟﺼﺪﻗﺔ ﻣﺎ ﺃﺑﻘﺖ ﻏﻨﻰ؛ ﺃﻱ‪:‬‬ ‫‬ ‫ﻣﺘﺼﻼ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﺫﻟﻚ)‪ (١‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﻔﻞ ﻓﺨﻴﺮ‬‫ﻣﺎ ﺃﻭﺟﺪﺗﻪ‬ ‫ﺍﻟﺼﺪﻗﺔ ﻣﺎ ﺃﺑﻘﺖ ﻏﻨﻰ ﺍﻟﻤﻌﻄﻰ ﺑﺄﻥ ﺃﻋﻄﻲ ﺣﺘﻰ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﺃﻭ ﺃﺑﻘﺖ ﻏﻨﻰ‬ ‫ﺍﻟﻤﻌﻄﻲ ﺑﺄﻥ ﺗﺮﻙ ﻟﻨﻔﺴﻪ ﻣﺎ ﻳﺴﺘﻐﻨﻲ ﺑﻪ ﻋﻦ ﻛﺪ ﺍﻟﻜﺴﺐ ﺃﻭ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻔﺮﺽ‬ ‫ﻓﻤﺎ ﺃﺑﻘﺖ ﻏﻨﻰ ﺍﻟﻤﻌﻄﻲ ﻷﻧﻪ ﻻ ﻳﺒﻘﻲ ﻟﻨﻔﺴﻪ ﻣﻦ ﺯﻛﺎﺓ ﻟﺰﻣﺘﻪ‪.‬‬ ‫ﻭﻣﻦ ﺛﻢ ﺟﻮﺯ ﺃﻥ ﻳﻌﻄﻰ ﻟﻔﻘﻴﺮ ﻣﺎ ﻳﻜﻔﻴﻪ ﻣﻦ ﺛﻤﺮﺓ ﻷﺧﺮﻯ‪ ،‬ﻓﺬﻟﻚ ﻗﻮﺕ ﺳﻨﺔ‬ ‫ﻭﻣﺎ ﻳﺤﺘﺎﺝ ﻓﻴﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻌﻄﻰ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺗﺒﺎﻋﺔ ﷲ‪ ،‬ﺃﻭ ﻏﻴﺮﻩ‪،‬‬ ‫ﺃﻭ ﺣﺎﺟﺔ ﺗﺰﻭﻳﺞ ﺃﻭ ﻧﺤﻮﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻏﻠﺔ ﺃﺧﺮﻯ ﺗﺠﻲﺀ ﻗﺒﻞ ﺭﺟﻮﻉ ﺍﻷﺧﺮﻯ‬ ‫ﻟﺴﻨﺔ ﺍﻋﺘﺒﺮﻫﺎ ﻭﺃﻋﻄﻰ ﺇﻟﻴﻬﺎ ﻓﻘﻂ‪ ،‬ﻭﺍﻟﻀﺎﺑﻂ ﺃﻥ ﻳﻌﻄﻴﻪ ﻣﺎ ﻳﻜﻔﻴﻪ ﻓﻲ ﺳﻨﺔ ﺳﻮﺍﺀ‬ ‫ﺃﻋﻄﺎﻩ ﻓﻲ ﻭﻗﺖ ﺍﻟﺜﻤﺮ ﺃﻡ ﻓﻲ ﻏﻴﺮﻩ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻰ ﺣﺘﻰ ﻳﺴﺘﻐﻨﻲ ﺑﺄﻥ ﻳﺘﻢ ﻟﻪ ﺍﻟﻨﺼﺎﺏ ﺑﻼ ﺗﺒﺎﻋﺔ ﺗﻨﻘﺼﻪ ﺃﻭ‬ ‫ﻳﻜﻮﻥ ﻓﻲ ﺣﺪ ﻣﻦ ﺣﺪﻭﺩ ﺍﻟﻐﻨﻰ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺨﻼﻑ ﻓﻴﻪ‪ ،‬ﻓﻴﻌﻄﻰ ‬ ‫ﻣﺜﻼ ﺣﺘﻰ ﺗﺘﻢ‬ ‫ﻟﻪ ﻣﺆﻭﻧﺔ ﺳﻨﺔ ﻭﺑﻴﺖ ﻭﺩﺍﺑﺔ ﻭﺟﻨﺎﻥ ﻭﺧﺎﺩﻡ‪ ،‬ﻭﻻ ﺗﺤﻞ ﻟﻪ ﺑﻌﺪ ﺇﻻ ﺇﻥ ﻧﻘﺺ ﺑﻌﺪ‬ ‫ﺩﺭﻫﻤﺎ ﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺗﺒﺎﻋﺔ ﺗﻨﻘﺺ‬ ‫‬‫ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻄﻰ ﺃﻛﺜﺮ ﻣﻦ ﺧﻤﺴﻴﻦ‬ ‫ﺫﻟﻚ ﺍﻟﻌﺪﺩ‪.‬‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻳﺸﺘﺮﻱ ﺑﻪ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻰ ﻣﺆﻭﻧﺔ ﺳﻨﺔ ﻭﺧﻤﺴﺔ ﻋﺸﺮ‬ ‫ﺧﺎﺩﻣﺎ ﺇﻥ ﻛﺎﻥ ﺫﺍ ﻋﻴﺎﻝ ﻭﻛﺜﺮﺕ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻛﺮﻩ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺃﻥ ﻳﻌﻄﻰ ﻣﻘﺪﺍﺭ‬ ‫‬ ‫ﺍﻟﻨﺼﺎﺏ ﻣﻦ ﺍﻟﺼﺪﻗﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻳﻌﻄﻰ ﺑﻘﺪﺭ ﺍﻟﻨﻈﺮ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻻﺧﺘﻼﻑ ﺃﺣﻮﺍﻝ‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺆﻭﻧﺔ ﺳﻨﺔ‬ ‫‬‫ﺍﻟﻨﺎﺱ ﻭﺍﻷﺳﻌﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺄﺧﺬ ﻗﻮﺕ ﺳﻨﺔ ﻭﺧﻤﺴﻴﻦ‬ ‫ﺖ ﻏ ﻨﻰ‬‫‬‫‬ ‫ﺍﻟﺼﺪ ﻗﺔﻣﺎ ﺃ ﺑ ﻘ ‬ ‫ﻞ ‪‬‬ ‫ﺍﻟﺼﺪ ﻗﺔﺃ ﻭ ﺃﻓ ‬ ‫ﻀ ‬‫»ﺧ ﻴ ﺮ ‪‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻋﻦ ﺣﻜﻴﻢ ﺑﻦ ﺧﺰﺍﻡ‪ ،‬ﻭﻧﺼﻪ‪ :‬‬ ‫ﺍﻟﺴ ﻔ ﻠﻰ ﻭ ﺍﺑﺪ ﺃ ﺑﻤ ﻦ ﺗ ﻌﻮﻝ«‪.‬‬ ‫‬‫‬ ‫ﻭﺍ ﻟ ﻴﺪ ﺍ ﻟ ﻌ ﻠ ﻴﺎ ﺧ ﻴ ﺮ ﻣ ﻦ ﺍ ﻟ ﻴﺪ ‪‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪106‬‬ ‫ﻭﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺄﺧﺬ ﺣﺘﻰ ﻳﻤﻠﻚ ﺃﻟﻒ ﺩﺭﻫﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺄﺧﺬ ﻗﻮﺕ ﻳﻮﻡ‬ ‫ﻭﻟﻴﻠﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺄﺧﺬ ﻗﺪﺭ ﻣﺎ ﻳﺸﺘﺮﻱ ﺿﻴﻌﺔ ﻳﺴﺘﻐﻨﻲ ﺑﻬﺎ ﻃﻮﻝ ﻋﻤﺮﻩ ﺃﻭ ﻳﻬﻴﺊ‬ ‫ﺑﻀﺎﻋﺔ ﻳﺘﺠﺮ ﺑﻬﺎ ﻭﻳﺴﺘﻐﻨﻲ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻓﺘﻘﺮ ﺑﻌﺪ ﻏﻨﻰ ﻓﻠﻪ ﺃﻥ ﻳﺄﺧﺬ ﺣﺘﻰ ﻳﻌﻮﺩ ﻛﻤﺎ ﻛﺎﻥ ﻭﻟﻮ ﻋﺸﺮﺓ ﺁﻻﻑ‬ ‫ﺍﻟﻔﻘﻴﺮ ﻗﻠﺒﻪ ﻭﻟﻮ ﺃﻓﺘﻮﻩ ﺑﻘﻮﻝ‬ ‫ﺩﺭﻫﻢ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺧﺮﺝ ﻋﻦ ﺣﺪ ﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﻭﻟﻴﺴﺘﻔﺖ‬ ‫‬ ‫ﻣﻦ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻝ)‪.(١‬‬ ‫ﻭﻳﻘﻮﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻓﺎﻟﺰﻛﺎﺓ ﺟﺎﺋﺰﺓ ﻟﻠﻔﻘﺮﺍﺀ ﻭﻛﻞ ﻣﻦ ﻟﻢ ﻳﻜﻦ ﻏﻨ ‪‬ﻴﺎ‬ ‫ﻟﺤﻘﻪ ﺍﺳﻢ ﺍﻟﻔﻘﺮ ﻭﺩﺧﻞ ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﻐﻨﻰ ﺑﻤﺎﻝ ﺃﻭ ﺍﺣﺘﻴﺎﻝ ﻛﺎﻥ‬ ‫ﻏﻨ‪‬ﻴﺎ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻟﺤﻘﻪ ﺍﺳﻢ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﺩﺧﻞ ﻓﻲ ﺟﻤﻠﻪ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ‬ ‫ﻣﺎ ﻳﺠﺰﺋﻪ ﻭﻳﺠﺰﺉ ﻋﻴﺎﻟﻪ ﻟﻜﺴﻮﺗﻬﻢ ﻭﻧﻔﻘﺘﻬﻢ ﻭﻣﺆﻭﻧﺘﻬﻢ ﺍﻟﺘﻲ ﻻ ﻏﻨﺎﻳﺔ ﻟﻬﻢ ﻋﻨﻬﺎ‬ ‫ﻓﻲ ﺳﻨﺔ ﺃﻭ ﻣﻦ ﺛﻤﺮﺓ ﺇﻟﻰ ﺛﻤﺮﺓ ﻭﻓﻴﻤﺎ ﻳﺪﺭ ﻋﻠﻴﻪ ﻣﻦ ﺻﻨﻌﺘﻪ ﻭﺗﺠﺎﺭﺗﻪ ﻭﺟﻤﻴﻊ‬ ‫ﺍﺣﺘﻴﺎﻟﻪ ﻟﻨﻔﺴﻪ ﻓﻬﻮ ﻓﻘﻴﺮ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺟﺎﺋﺰ ﻟﻤﻦ ﺃﻋﻄﺎﻩ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻣﺎ ﻟﻢ ﻳﺼﺮ ﺑﻌﻄﻴﺘﻪ ﻭﺃﺧﺬﻩ ﻏﻨ ‪‬ﻴﺎ‪.‬‬ ‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻟﻮ ﻛﺎﻥ ﻓﻲ ﻳﺪﻩ ﺷﻲﺀ ﻳﻔﻀﻞ ﻋﻠﻴﻪ ﻓﻲ ﺳﻨﺘﻪ ﻋﻦ‬ ‫ﻣﺆﻭﻧﺘﻪ ﻭﻣﺆﻭﻧﺔ ﻋﻴﺎﻟﻪ ﻣﻘﺪﺍﺭ ﺧﻤﺴﻴﻦ ﺩﺭﻫﻤﺎ ﻓﻠﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻮﻝ‪:‬‬ ‫ﺣﺘﻰ ﻳﻔﻀﻞ ﻣﻌﻪ ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ ﻟﻴﺴﺘﻌﻴﻦ ﺑﻬﺎ ﻋﻠﻰ ﻣﺎ ﻳﺤﺪﺙ ﻟﻪ‪ ،‬ﻭﻟﻠﻔﻘﻴﺮ ﺃﻥ ﻳﺄﺧﺬ‬ ‫ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻣﺎ ﻳﺘﺰﻭﺝ ﺑﻪ ﺑﻌﺪ ﻣﺆﻭﻧﺘﻪ ﻭﻣﺆﻭﻧﺔ ﻋﻴﺎﻟﻪ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﻟﻪ‬ ‫ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﻨﻬﺎ ﺍﻟﺴﻼﺡ ﻭﺍﻟﻤﺆﻥ ﺇﻥ ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﻭﻟﻠﻔﻘﻴﺮ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻟﻘﻀﺎﺀ ﺩﻳﻨﻪ‪...‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻤﻦ ﺗﺠﻮﺯ ﻟﻪ ﺍﻟﺰﻛﺎﺓ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﻣﺎ ﻳﺸﺘﺮﻱ ﻣﻨﻬﺎ ﺛﻴﺎﺏ‬ ‫ﺍﻟﻐﺎﻟﻴﺔ ﻭﻳﺪﺧﺮﻫﺎ ﻟﻠﻌﻴﺪ ﻭﻳﺒﺬﻟﻬﺎ ﻓﻲ ﻟﺒﺎﺳﻪ‪ ،‬ﻭﻟﻪ ﺃﻥ ﻳﻄﻌﻢ ﻣﻨﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻜﺮﺍﻣﺔ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٤٢/٣ :‬ ‪.٢٤٣‬‬ ‫‪107‬‬‫ﻣﻦ ﻳﻌﻄﻮﻥ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻣﻦ ﻻ ﻳﻌﻄﻮﻥ‬ ‫ﻭﺍﻟﺼﻠﺔ ﻹﺧﻮﺍﻧﻪ ﻭﺃﺭﺣﺎﻣﻪ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺃﻏﻨﻴﺎﺀ ﺇﺫﺍ ﻫﻮ ﺃﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻟﻔﻘﺮﻩ‪ ،‬ﻭﻟﻪ ﺃﻥ‬ ‫ﻳﺸﺘﺮﻱ ﺍﻟﺤﻠﻲ ﻟﺰﻭﺟﺘﻪ ﺑﻐﻴﺮ ﺇﺳﺮﺍﻑ ﺇﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﻣﺎ ﻳﺰﻳﻞ ﻋﻨﻬﺎ ﺍﻟﻌﻴﻦ‬ ‫ﻭﺍﻻﺣﺘﻘﺎﺭ ﻣﻦ ﺟﻴﺮﺍﻧﻬﺎ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٥٢٩/٣ :‬ ‪ ،٥٣٠‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ،١١٣١/٢ :‬ﻭ ‪.١١٦٥‬‬ ‫‪108‬‬ ‫  ‪ 8/ A‬ا ة و‪ )h‬ا‪ a‬ﱠ‪8- R‬‬ ‫‬ ‫إ‪a%‬ﻻ‪:‬‬ ‫‪ ٩٥‬اﻷ;‪-‬ف ا‪$‬ا‪ / A%‬ا ة‬ ‫ﺃﻣﺎ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺘﻲ ﺗﺠﺐ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻓﻘﺪ ﺑ ‪‬ﻴﻨﻬﺎ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ ‬ ‫ﻗﺎﺋﻼ‪:‬‬ ‫»ﻭﺗﺠﺐ‪ ...‬ﻓﻲ ﺑﺮ ﻭﺷﻌﻴﺮ ﻭﺗﻤﺮ ﻭﺯﺑﻴﺐ‪ .‬ﻭﻓﻲ ﺍﻟﻨﻘﺪﻳﻦ ﺇﻥ ﻟﻢ ﻳﺼﻨﻌﺎ‪ .‬ﻭﻓﻲ ﺇﺑﻞ‬ ‫ﻭﺑﻘﺮ ﻭﻏﻨﻢ ﺇﻥ ﻛﺎﻧﺖ ﺳﺎﺋﻤﺔ«‪.‬‬ ‫ﻗﺎﻝ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻓﻲ ﺑﺮ ﻭﺷﻌﻴﺮ ﻭﺗﻤﺮ ﻭﺯﺑﻴﺐ‪ ،‬ﺃﺭﺍﺩ ﺍﻟﻌﻨﺐ ﻣﻄﻠﻘﺎ‬ ‫ﺯﺑﻴﺒﺎ‪ ،‬ﻗﺎﻝ ﮊ ‪:‬‬ ‫ﻓﺈﺫﺍ ﺗ ‪‬ﻢ ﻓﻴﻪ ﺍﻟﻨﺼﺎﺏ ﻟﺰﻣﺖ ﺯﻛﺎﺗﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﺘﻢ ﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﺗﺴﻮﺩ«)‪ ،(١‬ﻭﺃﺭﺍﺩ ﺑﺎﻟﺤﺒﺔ ﻣﺎ ﻳﺸﻤﻞ ﺍﻟﺘﻤﺮﺓ‪،‬‬ ‫‬‫»ﺍﻟﺤﺒﺔ ﺣﺘﻰ ﺗﺸﺘﺪ ‪ ،‬ﻭﺍﻟﻌﻨﺒﺔ ﺣﺘﻰ‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺍﻟﺤﺒﺔ ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ ﺣﺘﻰ ﺗﺸﺘﺪ‪ ،‬ﻭﺍﻟﻌﻨﺒﺔ ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ ﺣﺘﻰ ﺗﺴﻮﺩ‪ ،‬ﻭﺑﻬﺬﺍ‬ ‫ﺑﻌﺾ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺗﻠﺰﻡ ﺍﻟﺰﻛﺎ ﺓ ﺣﺘﻰ ﺗﺨﺮﺝ ﺍﻟﺘﻤﺮﺓ ﻋﻦ ﺍﻟﺮﻃﺐ ﻭﻳﺪﺧﻠﻪ‬ ‫ﺍﺳﺘﺪﻝ ‬ ‫ﺍﻟﻴﺒﺲ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻘﻤﺢ ﻭﺍﻟﺸﻌﻴﺮ ﻭﻧﺤﻮﻫﻤﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﺳﻮﺩﺍﺩ ﺍﻟﻌﻨﺐ ﻓﻬﻮ ﻏﺎﻳﺔ ﻧﻀﺠﻪ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﻨﻘﺪﻳﻦ‪ :‬ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﺳ ‪‬ﻤﻴﺎ؛ ﻷﻧﻬﻤﺎ ﻳﻨﻘﺪﺍﻥ ﻋﻨﺪ ﺍﻟﺒﻴﻊ ﺃﻭ ﻷﻧﻪ‬ ‫ﻳﻨﻘﺎﺩ ﺇﻟﻰ ﺻﺎﺣﺒﻬﻤﺎ‪ ،‬ﺇﻥ ﻟﻢ ﻳﺼﻨﻌﺎ ﺣﻠ ‪‬ﻴﺎ ﻟﺮﺟﻞ ﺃﻭ ﺍﻣﺮﺃﺓ ﺃﻭ ﺳﻼﺡ‪ ،‬ﺃﻭ ﻏﻴﺮﻫﻤﺎ‬ ‫ﻛﻤﺼﺤﻒ‪ ،‬ﻭﺣﺮﺍﻡ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺍﻟﺘﺤﻠﻲ ﺑﺎﻟﺬﻫﺐ‪ ،‬ﻭﻗﻴﺪﻫﻤﺎ ﺑﺎﻟﺼﻨﻊ ﻷﻥ ﺍﻟﻜﻼﻡ‬ ‫ﻓﻲ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺘﻘﻴﺪ ﺑﺎﻟﺴﻮﻡ‪.‬‬ ‫ﻭﻓﻲ ﺇﺑﻞ ﻭﺑﻘﺮ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﺠﺎﻣﻮﺱ‪ ،‬ﻭﺍﻟﺪﺭﺑﺎﻧﻴﺔ‪ ،‬ﻭﻫﻲ ﻧﻮﻉ ﻣﻦ ﺍﻟﺒﻘﺮ ﺗﺮﻕ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ‪.‬‬ ‫‪109‬‬‫ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﺿﻢ ﺍﻟﻤﺰﻛ‪‬ﻰ ﻣﻨﻪ‬ ‫ﺃﻇﻼﻓﻬﺎ ﻭﺟﻠﻮﺩﻫﺎ ﻭﻟﻬﺎ ﺃﺳﻨﻤﺔ‪ ،‬ﻓﺎﻟﺒﻘﺮ ﺛﻼﺛﺔ‪ :‬ﺍﻟﻌﺮﺍﺏ ﻭﺍﻟﺠﺎﻣﻮﺱ ﻭﺍﻟﺪﺭﺑﺎﻧﻴﺔ ﻳﺘﻢ‬ ‫ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ ،‬ﻭﺗﺆﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺃﻏﻠﺒﻬﺎ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺍﻷﻏﻠﺐ ﺃﺧﺬ ﺃﻋﻠﻰ‬ ‫ﺍﻷﺩﻧﻰ‪ ،‬ﻭﺃﺩﻧﻰ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﻛﺬﺍ ﺍﻹﺑﻞ ﻭﺍﻟﻐﻨﻢ ﺃﻭ ﺳﻨﺔ ﻣﻦ ﺫﺍ ﻭﺃﺧﺮﻯ ﻣﻦ ﺫﺍ‪ ،‬ﻭﻣﻦ‬ ‫ﺣﻠﻒ ﻋﻠﻰ ﺍﻟﺒﻘﺮ ﺣﻨﺚ ﺑﺎﻟﺠﺎﻣﻮﺱ‪ ،‬ﻭﺍﻟﺪﺭﺑﺎﻧﻴﺔ ﻭﺍﻟﻌﺮﺍﺏ‪ ،‬ﻭﻗﺪﻡ ﺍﻟﺒﻘﺮ ﻋﻠﻰ‬ ‫ﺍﻟﻐﻨﻢ ﻟﻌﻈﻢ ﺑﺪﻧﻬﺎ ﺣﺘﻰ ﺷﻤﻠﻬﺎ ﺍﺳﻢ ﺍﻟﺒﺪﻧﺔ ﻓﻲ ﻗﻮﻝ‪ ،‬ﻭﻷﻧﻬﺎ ﻛﺎﻹﺑﻞ ﻓﻲ ﺃﻧﻪ‬ ‫ﻳﺆﺩﻯ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺸﻴﺎﻩ ﻭﺑﻨﻔﺴﻬﺎ‪ ،‬ﻭﻏﻨﻢ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﻤﻌﺰ ﺇﻥ ﻛﺎﻧﺖ ﺳﺎﺋﻤﺔ‪ ،‬ﺃﻱ‪ :‬ﺭﺍﻋﻴﺔ‪،‬‬ ‫ﻭﻓﻲ ﺇﻃﻼﻕ ﺍﻟﺴﻮﻡ ﻋﻠﻰ ﺭﻋﻲ ﺍﻹﺑﻞ ﻭﺍﻟﻐﻨﻢ ﻭﺍﻟﺒﻘﺮ ﺟﻤﻊ ﺑﻴﻦ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ‪،‬‬ ‫ﺃﻭ ﻳﺤﻤﻞ ﻋﻠﻰ ﻋﻤﻮﻡ ﺍﻟﻤﺠﺎﺯ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻟﺴﻮﻡ ﻣﻮﺿﻮﻉ ﻟﺮﻋﻲ ﺍﻹﺑﻞ‬ ‫ﺧﺎﺻﺔ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻣﻮﺿﻮﻉ ﻟﺮﻋﻲ ﻣﺎ ﺫﻛﺮ ﻛﻠﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻠﻴﺲ‬ ‫ﻓﻲ ﻛﻼﻣﻪ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﻤﺠﺎﺯ‪ ،‬ﻭﺃﻣﺎ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﺍﻟﺘﻲ ﻳﻌﻠﻔﻬﺎ‬ ‫ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﻋﻨﺪﻩ ﺃﻭ ﻳﺠﻲﺀ ﺇﻟﻴﻬﺎ ﺑﺎﻟﺤﺸﻴﺶ‪ ،‬ﻓﻔﻲ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻬﺎ ﺧﻼﻑ‪،‬‬ ‫ﻓﻘﻴﻞ‪ :‬ﺗﺠﺐ‪ ،‬ﻭﺍﻟﺴﻮﻡ ﺟﺎﺭ ﻋﻠﻰ ﺍﻟﻐﺎﻟﺐ ﻻ ﻗﻴﺪ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻋﻠﻴﻪ ﻣﺎﻟﻚ؛‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﺍﻟﻤﺘﺨﺬﺓ ﻟﻠﻌﻤﻞ ﻛﺎﻟﺰﺟﺮ ﻭﺣﻤﻞ ﺍﻟﻘﻮﺕ ﻭﻧﺤﻮﻩ‬ ‫ﻷﻫﻠﻬﺎ ﻻ ﻟﻠﺘﺠﺎﺭﺓ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺧﻤﺴﺔ ﻟﺰﻣﺖ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺍﻷﻭﻝ ﻭﻫﻮ ﻗﻮﻝ ﻗﺘﺎﺩﺓ ﻭﻣﻜﺤﻮﻝ ﻭﻣﺎﻟﻚ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻡ ﻓﻲ ﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻓﻲ ﺍﻹﺑﻞ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﺳﺎﺋﻤﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ‬ ‫ﻋﻤﻞ ﺑﺎﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﻣﻦ ﺍﻟﺤﺮﺙ ﻟﻢ ﺗﺠﺐ ﻓﻴﻬﺎ ﻭﻫﻮ ﺿﻌﻴﻒ‪ ،‬ﻭﻓﻲ‬ ‫ﺍﻟﺘﺎﺝ‪» :‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻓﻲ ﺇﺑﻞ ﻭﺇﻥ ﻟﻀﻌﻴﻒ ﻳﻜﺎﺭﻱ ﻋﻠﻴﻬﺎ ﻭﻫﻲ ﺧﻤﺲ ﺃﻭ ﺃﻛﺜﺮ ﺯﻛﺎﺓ‬ ‫ﻭﺍﻟﺒﻘﺮ ﻣﺜﻠﻬﺎ«)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻭﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺍﻟﺜﻤﺎﺭ ﻓﻲ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ‪ ،‬ﻭﺍﻟﺤﺒﻮﺏ ﻣﻦ‬ ‫ﻭﺍﻟﺴﻠﺖ ﻭﺍﻟﺬﺭﺓ‪ ،‬ﻛﺬﻟﻚ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﻟﻨ‪‬ﺒ ﻲ ﮊ ﺃﻧ‪ ‬ﻪ ﺟ ﻌ ﻞ‬ ‫‪‬‬‫ﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ٦/٣ :‬ ‪.٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪110‬‬ ‫‬‫ ‬ ‫ﺍﻟﺴﻠﺖ ﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ؛ ﻓﻘﺎﻝ ﻗﻮﻡ‪:‬‬ ‫ﻴﺎﺀ ﻣ ﻦ ﺍﻟﺜ‪ ‬ﻤﺎﺭ‪ ...‬ﻏﻴﺮ ﺃﻥ ‪‬‬ ‫ﺍﻟﺼ ﺪﻗﺔ ﻓﻲﺳﺘ‪‬ﺔ ﺃﺷ ‬ ‫‪‬‬ ‫‬ ‫ﻫﻮ ﺍﻟﺸﻌﻴﺮ ﺍﻷﻗﺸﺮ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇ ‪‬ﻥ ﺍﻟﺴﻠﺖ ﺟﻤﻴﻊ ﺍﻟﺤﺒﻮﺏ ﺍ ﻟﻤﺄﻛﻮﻟﺔ ﻏﻴﺮ ‬ ‫ﺣﺐ‬ ‫ﺍﻟﺒﺬﻭﺭ‪ ،‬ﻓﺈﻥ ﺟﻤﻴﻊ ﺍﻟﺤﺒﻮﺏ ﺳﻠﺖ ﻭﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻛﻞ ﺫﻱ ﺳﻨﺒﻠﺔ ﺧﺎﺻﺔ‪ ،‬ﻓﺄ ‪‬ﻣﺎ ﺫﻭﺍﺕ ﺍﻟﻘﺮﻭﻥ ﻓﻼ ﺯﻛﺎﺓ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻓﻬﺬﺍ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻴﻪ‪ .‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻓﻲ ﺍﻟﺴﺘ‪‬ﺔ ﺧﺎﺻﺔ ﺑﺎﻻ ‪‬ﺗﻔﺎﻕ‪ ،‬ﻭﺍﻟﺼﺪﻗﺔ‬ ‫ﺍﻟﺮﺯ ﻛﺎﻟﺒﺮ)‪.(١‬‬ ‫ﻓﻲ ‬ ‫‪ ٩٦‬ا‪$=4‬ب ا‪$‬ا‪ / A%‬ا ة‪:‬‬ ‫ﺃﻣﺎ ﺍﻟﺤﺒﻮﺏ ﺍﻟﻮﺍﺟﺐ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻣﺎ ﻳﻨﻀﻢ ﺇﻟﻴﻬﺎ ﺃﻭ ﻣﺎ ﻫﻮ ﻓﻲ ﺣﻜﻤﻬﺎ‬ ‫ﻓﻴﺒﻴﻨﻪ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﺃﺟﻤﻊ ﻋﻮﺍﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﺪﻗﺔ ﻭﺍﺟﺒﺔ ﻓﻲ ﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻟﺘﻤﺮ‬ ‫ﻭﺍﻟﺰﺑﻴﺐ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺼﺪﻗﺔ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﺤﺒﻮﺏ ﻭﺍﻟﺜﻤﺎﺭ‪.‬‬ ‫ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻻ ﺻﺪﻗﺔ ﺇﻻ ﻓﻲ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺤﺴﻦ‬ ‫ﺍﻟﺒﺼﺮﻱ ﻭﻣﺤﻤﺪ ﺑﻦ ﺳﻴﺮﻳﻦ ﻭﺍﻟﺸﻌﺒﻲ ﻭﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‬ ‫ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ﻭﻳﺤﻴﻰ ﺑﻦ ﺁﺩﻡ ﻭﺃﺑﻮ ﻋﺒﻴﺪ‪.‬‬ ‫ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻥ‪ :‬ﻭﻫﻮ ﺿﻢ ﺍﻟﺴﻠﺖ)‪ (٢‬ﺇﻟﻰ ﺍﻷﺻﻨﺎﻑ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺍﺑﻦ‬ ‫ﻋﻤﺮ‪ .‬ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺴﻠﺖ ﻧﻮﻉ ﻣﻦ ﺍﻟﺸﻌﻴﺮ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻫﻜﺬﺍ ﻓﻬﻮ ﻣﻮﺍﻓﻖ ﻟﻘﻮﻝ ﻫﺆﻻﺀ‪.‬‬ ‫ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻟﺚ‪ :‬ﻭﻫﻮ ﺿﻢ ﺍﻟﺬﺭﺓ ﺇﻟﻰ ﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻟﺰﺑﻴﺐ ﻭﺍﻟﺴﻠﺖ‪،‬‬ ‫ﻫﺬﺍ ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪.١١٣٣/٢ :‬‬ ‫‬‫‬ ‫ﺸﺮ ﻟ ﻪ ﺃﺟﺮﺩ‪ ،‬ﻳﻜﻮﻥ ﺑﺎﻟﻐ ﻮﺭ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺤﺠﺎﺯ ﻳ ﺘ ﺒ ‪‬ﺮﺩﻭ ﻥ ‬ ‫ﺑﺴﻮﻳﻘﻪ ﻓﻲ ﺍﻟﺼﻴﻒ‪.‬‬‫ﻌﻴﺮ ﻻ ﻗ ‬ ‫ﻠﺖ‪ :‬ﺷ ‬ ‫ﺍﻟﺴ ‬ ‫)‪ (٢‬‬ ‫ﺍﻧﻈﺮ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻌﻴﻦ ﻟﻠﺨﻠﻴﻞ ﺑﻦ ﺃﺣﻤﺪ ﺍﻟﻔﺮﺍﻫﻴﺪﻱ‪ .‬ﺑﺎﺏ ﺍﻟﺴﻴﻦ ﻭﺍﻟﺘﺎﺀ ﻭﺍﻟﻼﻡ ﻣﻌﻬﻤﺎ‪.‬‬ ‫‪111‬‬‫ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﺿﻢ ﺍﻟﻤﺰﻛ‪‬ﻰ ﻣﻨﻪ‬ ‫ﻭﻓﻴﻪ ﻗﻮﻝ ﺭﺍﺑﻊ‪ :‬ﻭﻫﻮ ﺇﻳﺠﺎﺏ ﺍﻟﺼﺪﻗﺔ ﻓﻲ ﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ‬ ‫ﻭﺍﻟﺴﻠﺖ ﻭﺍﻟﺰﻳﺘﻮﻥ‪ ،‬ﺭﻭﻳﻨﺎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬ ‫ﻭﻓﻴﻪ ﻗﻮﻝ ﺧﺎﻣﺲ‪ :‬ﻭﻫﻮ ﺇﻳﺠﺎﺏ ﺍﻟﺼﺪﻗﺔ ﻓﻲ ﺍﻟﻨﺨﻞ ﻭﺍﻟﻌﻨﺐ ﻭﺍﻟﺤﺒﻮﺏ ﻛﻠﻬﺎ‪،‬‬ ‫ﻫﺬﺍ ﻗﻮﻝ ﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ ﻭﻣﻜﺤﻮﻝ ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺣﻤﺎﺩ ﺑﻦ ﺃﺑﻲ‬ ‫ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ ﻓﻲ ﺍﻟﻘﻄﺎﻧﻲ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺍﻷﻭﺯﺍﻋﻲ‪.‬‬ ‫ﻭﻓﻴﻪ ﻗﻮﻝ ﺳﺎﺩﺱ‪ :‬ﻭﻫﻮ ﺟﻤﻴﻊ ﻣﺎ ﻳﺰﺭﻋﻪ ﺍﻵﺩﻣﻴﻮﻥ ﻭﻳﻴﺒﺲ‪ ،‬ﻭﻳﺪﺧﺮ‪ ،‬ﻭﻳﻘﺘﺎﺕ‬ ‫ﺧﺒﺰﺍ ﺃﻭ ﺳﻮﻳﻘﺎ ﺃﻭ ﻃﺤﻴ ﻨﺎ‪ ،‬ﻓﻔﻴﻪ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺍﻟﻘﻄﺎﻧﻲ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫‬ ‫ﻣﺄﻛﻮﻻ ‬ ‫ﺑﻪ‪،‬‬ ‫ﻭﻟﻴﺲ ﻓﻲ ﺍﻷﺑﺎﺯﻳﺮ ﻭﺍﻟﻘﺖ‪ ،‬ﻭﻻ ﺍﻟﻘﺜﺎﺀ ﻭﻻ ﺣﺒﻮﺏ ﺍﻟﺒﻘﻮﻝ ﻭﻻ ﺍﻟﺴﻮﺱ ﺻﺪﻗﺔ‪.‬‬ ‫ﻻ ﻳﺆﺧﺬ ﻣﻦ ﺷﻲﺀ ﻣﻦ ﺍﻟﺸﺠﺮ ﺻﺪﻗﺔ‪ ،‬ﺇﻻ ﺍﻟﻨﺨﻞ ﻭﺍﻟﻌﻨﺐ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻋﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻓﺤﻜﻲ ﻋﻨﻪ ﺃﻧﻪ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ‪ ،‬ﻭﺣﻜﻲ‬ ‫ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻛﻞ ﺷﻲﺀ ﻳﺪﺧﺮ ﻭﻳﺒﻘﻰ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ‪ :‬ﻛﻞ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﺳﻢ‬ ‫ﺍﻟﺤﺐ ﻓﻬﻮ ﻣﻤﺎ ﻳﺒﻘﻰ ﻓﻲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﻤﺎ ﻳﺴﻴﺮ ﻓﻲ ﺑﻌﺾ ﺍﻷﺯﻣﻨﺔ ﻋﻨﺪ‬ ‫ﻃﻌﺎﻣﺎ ﻟﻘﻮﻡ‪ ،‬ﻭﻫﻮ ﺣﺐ ﻳﺆﺧﺬ ﻣﻨﻪ ﺍﻟﻌﺸﺮ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ‪ :‬ﻓﻲ ﺍﻟﺤﻨﻄﺔ‬ ‫‬‫ﺍﻟﻀﺮﻭﺭﺓ‬ ‫ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻷﺭﺯ ﻭﺍﻟﺤﻤﺺ ﻭﺍﻟﻌﺪﺱ ﻭﺍﻟﺬﺭﺓ‪ ،‬ﻛﻞ ﺟﻤﻴﻊ ﺫﻟﻚ ﻣﻤﺎ ﻳﺆﻛﻞ ﻭﻳﺪﺧﺮ‪،‬‬ ‫ﻭﺍﻟﺘﻤﺮ ﻣﻦ ﺍﻟﺰﺑﻴﺐ ﻭﺍﻟﺴﻠﺖ ﻭﺍﻟﺪﺧﻦ ﻭﺍﻟﻠﻮﺑﻴﺎ ﻭﺍﻟﻘﺮﻃﻢ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﺻﺪﻗﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ :‬ﻓﻲ ﺍﻟﺤﻨﻄﺔ ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻟﺤﻠﺒﺔ ﻭﺍﻟﺘﻴﻦ ﻭﺍﻟﺰﻳﺘﻮﻥ‬ ‫ﻭﺍﻟﺬﺭﺓ ﻭﺍﻟﺰﺑﻴﺐ ﻭﺍﻟﺴﻤﺴﻢ ﻭﺍﻷﺭﺯ ﻭﺟﻤﻴﻊ ﺍﻟﺤﺒﻮﺏ ﻛﻠﻬﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺃﺭﺽ‬ ‫ﺍﻟﺼﺪﻗﺔ ﺍﻟﻌﺸﺮ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺑﻤﺎ ﻳﺸﺒﻪ ﺍﻻﺗﻔﺎﻕ‬ ‫ﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﻣﻤﺎ ﺃﻧﺒﺘﺖ ﺍﻷﺭﺽ ﻓﻲ ﺳﺘﺔ ﺃﺻﻨﺎﻑ‪ :‬ﻭﻫﻮ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ‬ ‫ﻭﺍﻟﺒﺮ ﻭﺍﻟﺬﺭﺓ ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻟﺴﻠﺖ‪ .‬ﻓﻘﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺍﻟﺸﻌﻴﺮ ﺍﻷﻗﺸﺮ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺜﺒﺖ‬ ‫ﻫﺬﺍ ﻣﻨﻬﻢ ﻻ ﻳﺮﻯ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﺤﺒﻮﺏ ﻣﺎ ﺃﻧﺒﺘﺖ ﺍﻷﺭﺽ ﺻﺪﻗﺔ ﻏﻴﺮ ﻫﺬﻩ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪112‬‬ ‫ﺍﻷﺻﻨﺎﻑ‪ .‬ﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺴﻠﺖ ﻫﻮ ﺳﺎﺋﺮ ﺍﻟﺤﺒﻮﺏ ﻣﻤﺎ ﻳﺴﺘﺒﻘﻰ ﻓﻲ ﺃﻳﺪﻱ‬ ‫ﺍﻟﻨﺎﺱ ﻭﻳﻘﺘﺎﺕ ﺑﻪ‪ ،‬ﻣﻤﺎ ﻫﻮ ﺳﻨﺒﻞ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﻏﻴﺮ ﻣﻌﻨﻰ ﺍﻟﺴﻨﺒﻠﺔ ﻓﻲ ﺟﻤﻴﻊ‬ ‫ﺫﻟﻚ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻪ‪ .‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺴﻠﺖ ﺟﻤﻴﻊ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﺤﺐ‬ ‫ﻣﻤﺎ ﻛﺎﻥ ﺳﻨﺒﻠﺔ ﺃﻭ ﻗﺮﻭ ﻧﺎ‪ ،‬‬ ‫ﻣﺜﻼ‪ :‬ﺍﻟﺒﺎﻗﻼﺀ ﻭﺍﻟﻠﻮﺑﻴﺎ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺳﻨﺒﻠﺔ‬ ‫ﻓﻬﻮ ﻣﺜﻞ ﺍﻟﺪﺧﻦ ﻭﺍﻷﺭﺯ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻓﻌﻠﻰ ﺣﺴﺐ ﻫﺬﺍ ﻳﺨﺮﺝ ﻣﻌﺎﻧﻲ ﻗﻮﻟﻬﻢ‬ ‫ﻋﻨﺪﻱ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ ﻏﻴﺮ ﻫﺬﻩ ﺍﻟﺼﻨﻮﻑ ﻣﻌﻬﻢ ﺯﻛﺎﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻳﺒﻘﻰ ﻓﻲ ﺃﻳﺪﻱ‬ ‫ﺍﻟﻨﺎﺱ ﻣﺜﻞ ﺍﻟﺜﻮﻡ ﻭﺍﻟﺒﺼﻞ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻳﻘﺘﺎﺕ ﺑﻪ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻣﺪﺍﺭ‬ ‫ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﺗﺠﺐ ﻓﻲ ﺷﻲﺀ ﻣﻤﺎ ﺃﻧﺒﺘﺖ ﺍﻷﺭﺽ ﺇﻻ ﺍﻟﻤﺄﻛﻮﻝ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻗﺪ‬ ‫ﻳﻮﺟﺪ ﻋﻦ ﺑﻌﻀﻬﻢ ﺇﻥ ﻓﻲ ﺍﻟﻘﻄﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﺫﻟﻚ ﻣﻤﺎ ﻋﻤﻞ ﺑﻪ ﺍﻷﺋﻤﺔ‪ ،‬ﺇﻻ‬ ‫ﺃﻧﻪ ﻗﺪ ﻳﻮﺟﺪ ﺃﻧﻪ ﻋﺮﺽ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ﻓﻠﻢ ﻳﺜﺒﺘﻪ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺴﺎﺋﻞ‪ :‬ﺃﻓﺄﺿﺮﺏ ﻋﻠﻴﻪ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻓﺎﷲ ﺃﻋﻠﻢ ﻣﺎ ﺃﺭﺍﺩ ﺫﻟﻚ ﺃﻧﻪ ﻟﻢ ﻳﺨﺮﺝ ﻣﻌﻪ ﺇﻟﻰ ﻣﻌﻨﻰ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻟﻪ‬ ‫ﻓﻴﻪ ﻧﻈﺮ)‪.(١‬‬ ‫‪ )h ٩٧‬ا‪$=4‬ب _‪:o= I‬‬ ‫ﺃﻭﺭﺩ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ﺧﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ﻓﻘﺎﻝ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﻓﻲ ﺿﻢ ﺳﺎﺋﺮ ﺍﻟﺤﺒﻮﺏ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻻ ﻳﻀﻢ ﻣﻨﻬﺎ ﻧﻮﻉ ﺇﻟﻰ ﻧﻮﻉ‪ ،‬ﻭﻻ ﻳﺠﺐ‬ ‫ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﺣﺘﻰ ﺗﻜﻤﻞ ﻣﻦ ﻛﻞ ﻧﻮﻉ ﻣﻨﻬﺎ ﺧﻤﺴﺔ ﺃﻭﺳﻖ‪ ،‬ﻫﺬﺍ ﻣﺬﻫﺐ ﻋﻄﺎﺀ ﺑﻦ‬ ‫ﺃﺑﻲ ﺭﺑﺎﺡ ﻭﻣﻜﺤﻮﻝ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ ﻭﺷﺮﻳﻚ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺃﺑﻲ ﻋﺒﻴﺪ ﻭﺃﺑﻲ ﺛﻮﺭ‪.‬‬ ‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺑﻀﻢ ﺍﻟﻘﻤﺢ ﺇﻟﻰ ﺍﻟﺸﻌﻴﺮ‪ ،‬ﻭﻻ ﻳﻀﺎﻑ ﺍﻟﻘﻄﺎﻧﻲ ﺇﻟﻰ ﺍﻟﻘﻤﺢ‬ ‫ﻭﺍﻟﺸﻌﻴﺮ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺍﻟﺤﻨﻄﺔ ﺍﻟﺸﻤﺴﺎﺀ ﻭﺍﻟﺒﻴﻀﺎﺀ‬ ‫ﻭﺍﻟﺴﻠﺖ ﻭﺍﻟﺸﻌﻴﺮ ﺻﻨﻒ ﻭﺍﺣﺪ‪ ،‬ﺍﻟﻘﻄﺎﻧﻲ ﻫﻮ ﺍﻟﺤﻤﺺ ﻭﺍﻟﻌﺪﺱ ﻭﺍﻟﻠﻮﺑﻴﺎ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ ‪ ٨١/١٧‬ ‪ ،٨٣‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٤٢/٢ :‬ ‪.١١٤٣‬‬ ‫‪113‬‬‫ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﺿﻢ ﺍﻟﻤﺰﻛ‪‬ﻰ ﻣﻨﻪ‬ ‫ﻭﺍﻟﺠﻠﺠﻼﻥ‪ ،‬ﻓﺈﺫﺍ ﺣﺼﺪ ﺍﻟﺮﺟﻞ ﻣﻦ ﺫﻟﻚ ﺧﻤﺴﺔ ﺃﻭﺳﻖ ﻓﻔﻴﻪ ﺍﻟﺼﺪﻗﺔ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺰﻫﺮﻱ‪ :‬ﻭﻻ ﻳﻀﻢ ﺍﻟﻘﻄﺎﻧﻲ ﺇﻟﻰ ﺍﻟﻘﻤﺢ ﻭﺍﻟﺸﻌﻴﺮ‪...‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺿﻢ ﺍﻟﺸﻌﻴﺮ ﺇﻟﻰ‬ ‫ﺍﻟﺤﻨﻄﺔ ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺃﻛﺜﺮ ﻣﻌﺎﻧﻲ ﻗﻮﻟﻬﻢ‪ ،‬ﻭﺃﻧﻪ ﻣﺤﻤﻮﻝ ﺑﻌﺾ ﺇﻟﻰ ﺑﻌﺾ‪ .‬ﻭﻗﺎﻝ‬ ‫ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﻳﻀﺎﻑ ﺷﻲﺀ ﻣﻨﻪ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﻭﻻ ﻳﻘﻊ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ ﺍﺧﺘﻼﻑ‪ ،‬ﺇﻻ‬ ‫ﺃﻥ ﺍﻟﺸﻌﻴﺮ ﺍﻷﻗﺸﺮ ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺤﺒﻮﺏ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺰﺑﻴﺐ ﻭﺍﻟﺘﻤﺮ ﻓﺄﺭﺟﻮ ﺃﻧﻪ‬ ‫ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ ﺍﺧﺘﻼﻑ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻷﻧﻬﻤﺎ ﻳﺘﺸﺎﺑﻬﺎﻥ‪ ،‬ﻭﺃﺣﺴﺐ ﺃﻥ ﺃﻛﺜﺮ‬ ‫ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﺤﻤﻞ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﺨﻞ ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﺃﻟﻮﺍﻧﻬﺎ‬ ‫ﻭﺻﻨﻮﻓﻬﺎ ﻭﺃﺳﻤﺎﺅﻫﺎ ﻓﻤﺤﻤﻮﻝ ﺟﻤﻴﻊ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻷﻋﻨﺎﺏ‪،‬‬ ‫ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﺤﺒﻮﺏ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﻣﻌﻨﻰ ﻳﺼﺮﺡ ﻓﻴﻪ ﺃﻥ ﻳﺤﻤﻞ ﺑﻌﻀﻪ ﻋﻠﻰ‬ ‫ﺑﻌﺾ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺸﺒﻪ ﻋﻨﺪﻱ ﻣﻌﻨﻰ ﺍﻟﻘﻮﻝ ﻓﻲ ﺫﻟﻚ ﺃﻥ ﻳﺤﻤﻞ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﺳﻨﺒﻠﻪ‬ ‫ﻋﻠﻰ ﺑﻌﻀﻪ ﺑﻌﺾ‪ ،‬ﻭﻳﺤﺴﻦ ﺫﻟﻚ ﻋﻨﺪﻱ ﺑﻘﻮﻟﻬﻢ ﻓﻲ ﺍﻟﺒﺮ ﻭﺍﻟﺸﻌﻴﺮ ﺇﺫﺍ ﺍﺷﺘﺒﻪ‪ ،‬ﻭﻣﺎ‬ ‫ﻣﺸﺘﺒﻬﺎ ﺣﺴﻦ ﻓﻴﻪ ﻣﻌﻨﻰ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﻳﻨﻈﺮ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺬﺭﺓ ﻭﺇﻥ‬ ‫‬‫ﻛﺎﻥ ﻣﻨﻪ ﻗﺮﻭ ﻧﺎ‬ ‫ﺍﺧﺘﻠﻔﺖ ﺃﻟﻮﺍﻧﻬﺎ ﻭﺃﺳﻤﺎﺅﻫﺎ ﻓﻤﺤﻮﻟﺔ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ ﺫﻟﻚ‬ ‫ﺍﺧﺘﻼﻓﺎ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻟﻬﺎ ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﺤﺒﻮﺏ ﻳﺸﺒﻬﻬﺎ‪ ،‬ﻓﺈﻥ ﺃﺷﺒﻬﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﺤﺒﻮﺏ‬ ‫ﻛﺸﺒﻪ ﺍﻟﺸﻌﻴﺮ ﻟﻠﺤﻨﻄﺔ ﺣﺴﻦ ﻓﻴﻬﺎ ﻋﻨﺪﻱ ﻣﻌﻨﻰ ﺍﻻﺧﺘﻼﻑ)‪.(١‬‬ ‫‪ )h ٩٨‬ا‪:8T ING A3B‬‬ ‫ﻳﻘﻮﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻳﻀﻢ ﺫﻫﺐ ﻟﻔﻀﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻀﻢ ﺟﺎﺋﺰ ﻛﻌﻜﺴﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﺿﻢ ﻓﻀﺔ ﻟﺬﻫﺐ‪ ،‬ﻭﺍﻟﻜﺎﻑ ﻟﻤﺠﺮﺩ ﺍﻟﺘﻨﻈﻴﺮ‪ ،‬ﻭﻫﻤﺎ ﺟﻨﺲ ﻭﺍﺣﺪ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﺍﻟﻀﺎﻡ‬ ‫ﻛﺈﻧﺴﺎﻥ ﻣﺎﻟﻚ ﻋﺸﺮﺓ ﻣﺜﺎﻗﻴﻞ ﻭﻣﺎﺋﺔ ﺩﺭﻫﻢ ﺩﺍﺭ ﻋﻠﻴﻬﺎ ﺣﻮﻝ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻌﺸﺮﺓ‬ ‫ﺗﺴﻮﻱ ﻣﺎﺋﺔ ﺩﺭﻫﻢ‪ ،‬ﺃﻭ ﺍﻟﻤﺎﺋﺔ ﺗﺴﻮﻱ ﻋﺸﺮﺓ ﻣﺜﺎﻗﻴﻞ ﺑﻼ ﻣﺎﻧﻊ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺎﻧﻊ ﻛﺪﻳﻦ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٨١/١٧ :‬ ‪.١٨٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪114‬‬ ‫ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﻳﻨﻘﺼﻬﺎ‪ ،‬ﻭﻛﻜﻮﻧﻬﺎ ﺩﻳ ﻨﺎ ﻋﻠﻰ ﻏﻴﺮﻩ ﻟﻢ ﻳﺤﻞ ﺃﺟﻠﻪ‪ ،‬ﺃﻭ ﻣﻨﻊ ﻣﻦ‬ ‫ﻗﺒﻀﻬﺎ ﻟﻤﻄﻮﻝ‪ ،‬ﺃﻭ ﻟﺪﻓﻨﻬﺎ ﻭﻟﻢ ﻳﺪﺭ ﻣﻮﺿﻊ ﺩﻓﻨﻬﺎ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻟﺬﻣﺔ ﻭﻻ ﻳﺪﺭﻱ ﻣﻦ‬ ‫ﻫﻲ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺃﻧﻜﺮﻩ‪ ،‬ﻭﻻ ﺑﻴﺎﻥ ﻟﻪ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺯﻛﺎﺓ ﻓﻲ ﺫﻟﻚ ﺧﻼﻓﺎ ﻻﺑﻦ‬ ‫ﻋﺒﺎﺩ ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﺇﻥ ﺍﻟﺬﻫﺐ ﺟﻨﺲ‪ ،‬ﻭﺍﻟﻔﻀﺔ ﺟﻨﺲ‪ ،‬ﻭﻻ ﻳﺴﺘﺘﻢ ﺃﺣﺪﻫﻤﺎ ﺑﺎﻵﺧﺮ‪،‬‬ ‫ﻭﺃﻧﻪ ﺇﻥ ﺗ ‪‬ﻢ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﺃﺣﺪﻫﻤﺎ ﻓﻘﻂ ﻓﻼ ﻳﺰﻛﻲ ﺍﻵﺧﺮ‪ ،‬ﻭﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻥ ﺍﻟﺬﻫﺐ‬ ‫ﺑﺎﻟﻔﻀﺔ‪ ،‬ﻭﺍﻟﻔﻀﺔ ﺑﺎﻟﺬﻫﺐ ﺭﺑﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﺴﺘﺪﻝ ﻟﻜﻮﻥ ﺍﻟﺸﻌﻴﺮ ﻭﺍﻟﻘﻤﺢ ﻳﺘﻢ‬ ‫ﺃﺣﺪﻫﻤﺎ ﺑﺎﻵﺧﺮ ﻟﻜﻮﻥ ﺃﺣﺪﻫﻤﺎ ﺑﺎﻵﺧﺮ ﺭﺑﺎ‪ ،‬ﻭﻗﺎﺳﻬﻤﺎ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﻠﻰ ﺍﻟﺬﻫﺐ‬ ‫ﻭﺃﻳﻀﺎ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻗﻴﻤﺎﺕ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‬ ‫‬‫ﻭﺍﻟﻔﻀﺔ ﻓﺄﺗﻢ ‪‬‬ ‫ﻛﻼ ﺑﺎﻵﺧﺮ‪،‬‬ ‫ﺍﻷﻭﻝ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻔﻲ ﺍﻟﻤﺜﺎﻝ ﻳﻌﻄﻰ ﻋﻠﻰ ﺍﻟﻔﻀﺔ ﻭﺍﻟﺬﻫﺐ ﻣﻦ ﺍﻟﻔﻀﺔ ﺃﻭ ﻣﻨﻪ ﻋﻠﻴﻪ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻔﻀﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﻗﺘﺎﺩﺓ ﻭﺍﻟﺜﻮﺭﻱ ﻭﻣﺎﻟﻚ‬ ‫ﻭﺃﺑﻲ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﻗﻮﻝ ﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ﻭﺃﺑﻲ ﻋﺒﻴﺪ ﻭﺃﺑﻲ ﺛﻮﺭ ﻭﺍﻟﺸﺎﻓﻌﻲ)‪.(١‬‬ ‫‪ )h N; ٩٩‬ا‪ A3B‬وا‪ IN‬و‪:GHT‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﺻﻔﺔ ﺍﻟﻀﻢ ﺗﻨﺤﺼﺮ ﻓﻲ ﻣﺴﺎﺋﻞ ﺍﻧﺤﺼﺎﺭ‬ ‫ﺍﻟﻜﻠﻲ ﻓﻲ ﺟﺰﺋﻴﺎﺗﻪ‪:‬‬ ‫‪ ١٠٠‬إ‪0‬ا‪ :3‬أن ‪$‬ن < ‪ E‬ا‪ A3B‬وا‪ E ;6 W IN‬ا‪P-‬ب‪:‬‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻏﻴﺮ ﻗﺎﺻﺮ ﻋﻦ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﻮﺟﺪ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ‬‫‬ ‫ﻣﺜﻘﺎﻻ ﻭﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ‪ ،‬ﻭﻣﺎﻟﻚ ﻋﺸﺮﻳﻦ‬ ‫ﻋﻨﺪﻩ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻛﻤﺎﻟﻚ ﻋﺸﺮﻳﻦ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﻭﻣﺎﻟﻚ ﺃﺭﺑﻌﻴﻦ‬ ‫‬‫ﻭﺃﺭﺑﻌﺔ ﻣﺜﺎﻗﻴﻞ ﻭﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻭﺃﺭﺑﻌﻴﻦ‬ ‫ﺩﺭﻫﻢ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﻄﻲ ﻋﻦ ﻛﻞ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻣﻨﺎﺑﻪ‪ ،‬ﻓﻴﻌﻄﻲ ﻋﻦ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ﻧﺼﻒ ﻣﺜﻘﺎﻝ‪ ،‬ﻭﻋﻦ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ‪ ،‬ﻭﻋﻦ ﺃﺭﺑﻌﻴﻦ‬‫ﻋﺸﺮﻳﻦ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٧٠/٣ :‬ ‪.٧١‬‬ ‫‪115‬‬‫ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﺿﻢ ﺍﻟﻤﺰﻛ‪‬ﻰ ﻣﻨﻪ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ‪ ،‬ﻭﻋﻦ ﺃﺭﺑﻌﻤﺎﺋﺔ ﺩﺭﻫﻢ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ‪ ،‬ﻭﻳﻌﻄﻲ ﻋﻦ ﺃﺭﺑﻌﺔ ﺍﻟﻤﺜﺎﻗﻴﻞ‬‫‬ ‫ﻣﺜﻘﺎﻻ‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﻭﻻ ﻳﻜﺜﺮ ﺃﺣﺪﻫﻤﺎ‬ ‫‬‫ﺩﺭﻫﻤﺎ ﺍﻟﺰﺍﺋﺪﺓ‬ ‫‬‫ﺍﻟﺰﺍﺋﺪﺓ ﻋﺸﺮ ﻣﺜﻘﺎﻝ‪ ،‬ﻭﻋﻦ ﺍﻷﺭﺑﻌﻴﻦ‬ ‫ﻟﻶﺧﺮ ﺍﺗﻔﺎﻗﺎ؛ ﺻﺮﻓﺎ ﻳﻮﺟﺐ ﺍﻟﺰﻛﺎﺓ ﻟﻌﺪﻡ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﺼﺮﻑ ﻟﻮﺟﻮﺑﻬﺎ ﻓﻲ‬ ‫ﻛﻞ ﻣﻨﻬﻤﺎ ﺑﺪﻭﻧﻪ‪ ،‬ﺃﻭ ﺻﺮﻓ ﺎ ﻷﺧﺬ ﺍﻟﻮﻗﺖ‪ ،‬ﻷﻥ ﺍﻟﻮﻗﺖ ﻳﺄﺧﺬﻩ ﺑﺎﻟﻤﺴﺘﻜﻤﻞ ﺍﻟﺬﻱ‬ ‫ﻋﻨﺪﻩ‪ ،‬ﻭﺃﻣﺎ ﺻﺮﻑ ﺃﺣﺪﻫﻤﺎ ﻟﻶﺧﺮ ﺑﻤﻌﻨﻰ ﺗﻘﻮﻳﻤﻪ ﻭﺇﻋﻄﺎﺀ ﻣﺎ ﻭﺟﺐ ﻓﻴﻪ ﻣﻦ‬ ‫ﺍﻵﺧﺮ ﻓﺠﺎﺋﺰ ﺍﺗﻔﺎﻗﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺎﺋﻞ ﺑﺄﻧﻬﻤﺎ ﺟﻨﺴﺎﻥ ﻳﺠﻴﺰ ﺇﻋﻄﺎﺀ ﺍﻟﻘﻴﻤﺔ ﻓﻲ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﻭﺃﻣﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻬﻤﺎ ﺟﻨﺲ ﻓﺎﻟﺠﻮﺍﺯ ﻭﺍﺿﺢ‪ ،‬ﻭﺧﻼﻓﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺎﺋﻞ ﺑﺄﻧﻬﻤﺎ‬ ‫ﻣﻮﺟﺒﺎ‬ ‫‬‫ﺟﻨﺴﺎﻥ ﻻ ﻳﺠﻴﺰ ﺇﻋﻄﺎﺀ ﺍﻟﻘﻴﻤﺔ ﻓﻜﺄﻥ ﺍﻟﻤﺼﻨﻒ ﻗﺎﻝ‪ :‬ﻻ ﻳﺼﺮﻑ ﺻﺮﻓﺎ‬ ‫ﻭﺍﺟﺒﺎ‬ ‫‬‫ﻟﻠﺰﻛﺎﺓ؛ ﻷﻥ ﺫﻟﻚ ﺍﻟﺼﺮﻑ ﻻ ﻳﻮﺟﺒﻬﺎ ﻟﻮﺟﻮﺑﻬﺎ ﺑﺪﻭﻧﻪ‪ ،‬ﻭﻻ ﻳﺼﺮﻑ ﺻﺮﻓﺎ‬ ‫ﻣﺤﺘﺎﺟﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﺑﻌﺪ ﻓﺎﻷﻭﻟﻰ ﺃﻥ ﻳﻌﻄﻰ ﻣﻦ ﻛﻞ ﻣﻨﺎﺑﻪ ﻣﻨﻪ‬ ‫‬‫ﺃﻭ ﻻ ﻳﺼﺮﻑ ﺻﺮﻓﺎ‬ ‫ﻟﻠﺒﺮﻛﺔ)‪.(١‬‬ ‫‪ :D ١٠١‬أن >‪ E < P‬ا‪ A3B‬وا‪ E IN‬ا‪P-‬ب‪:‬‬ ‫ﺇﺫﺍ ﻗﺼﺮ ﻛﻞ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻋﻦ ﺍﻟﻨﺼﺎﺏ ﻳﺼﺮﻑ ﺃﺣﺪﻫﻤﺎ ﻵﺧﺮ ﻷﺟﻞ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ‬ ‫ﺃﺧﺬ ﺍﻟﻮﻗﺖ ﻭﺍﻷﺩﺍﺀ‪ ،‬ﻛﻤﺎﻟﻚ ﻋﺸﺮﺓ ﻣﺜﺎﻗﻴﻞ ﻭﻣﺎﺋﺔ ﺩﺭﻫﻢ‪ ،‬ﺃﻭ ﺧﻤﺴﺔ ﻋﺸﺮ‬ ‫ﺩﺭﻫﻤﺎ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﻲ ﻭﻗﺖ ﻭﻳﺼﺮﻑ ﻷﻳﻬﻤﺎ ﻳﺼﻠﺢ ﻟﻠﺰﻛﺎﺓ ﻋﻨﺪ‬ ‫‬‫ﻭﺧﻤﺴﻴﻦ‬ ‫ﺣﻠﻮﻝ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﻳﻌﺘﺒﺮ ﺍﻟﻮﻗﺺ ﻭﻗﺺ ﻣﺎ ﺻﺮﻑ ﺇﻟﻴﻪ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻨﻈﺮ ﻛﻢ ﺗﻜﻮﻥ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ﻓﻴﻌﻄﻰ ﻋﻨﻬﺎ‬ ‫ﺩﺭﻫﻤﺎ ﻓﺘﻌﻄﻰ ﻋﻨﻬﺎ ﺩﺭﺍﻫﻢ‪ ،‬ﺃﻭ ﻛﻢ ﺗﻜﻮﻥ ﺍﻟﺪﺭﺍﻫﻢ‬ ‫‬‫ﺍﻟﻤﺜﺎﻗﻴﻞ‬ ‫ﺩﺭﻫﻤﺎ ﻭﺧﻤﺴﺔ ﺩﻧﺎﻧﻴﺮ‪،‬‬ ‫‬‫ﺍﻟﺬﻫﺐ‪ ،‬ﻭﺩﺧﻞ ﺑﻘﻮﻟﻪ‪ :‬ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻣﺎﻟﻚ‪ ،‬ﻣﺎﺋﺔ ﻭﺧﻤﺴﻴﻦ‬ ‫ﻭﻳﺼﺮﻑ ﺇﻟﻰ ﻣﺎ ﻳﺘﻢ ﺍﻟﻨﺼﺎﺏ ﺑﺎﻟﺼﺮﻑ ﺇﻟﻴﻪ ﻻ ﺇﻟﻰ ﻣﺎ ﻻ ﻳﺘﻢ ﺍﻟﻨﺼﺎﺏ ﺑﺎﻟﺼﺮﻑ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﻣﺎﻟﻚ ﻣﺎﺋﺔ ﺩﺭﻫﻢ ﻭﺗﺴﻌﺔ ﻣﺜﺎﻗﻴﻞ‪ ،‬ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﺩﻭﻥ ﺗﻤﺎﻡ ﺍﻟﻌﺸﺮﺓ‬ ‫ﺭﻭﺍﺟﺎ‪ ،‬ﺃﻱ‪ :‬ﻧﻔﺎﻗﺎ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ‪ ،‬ﻳﻘﺎﻝ‪:‬‬ ‫‬‫ﺗﺴﺎﻭﻳﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺗﺴﺎﻭﻱ ﻣﺎﺋﺔ ﺍﻟﺪﺭﺍﻫﻢ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٧١/٣ :‬ ‪.٧٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪116‬‬ ‫ﺭﺍﺟﺖ ﺍﻟﺴﻠﻌﺔ‪ ،‬ﺃﻱ‪ :‬ﻏﻠﺖ ﻭﺃﺧﺬﺕ ﺑﺎﻟﺸﺮﺍﺀ ﻭﻟﻢ ﺗﺒﺮ‪ ،‬ﺃﻭ ﻣﺎﺋﺔ ﺩﺭﻫﻢ ﺗﺴﺎﻭﻱ ﺃﺣﺪ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ﻭﺗﺴﻌﺔ ﻣﺜﺎﻗﻴﻞﻋﻄﻒ ﻋﻠﻰ ﻣﺎﺋﺔ ﻻ ﻋﻠﻰ ﺃﺣﺪ ﻋﺸﺮﻓﻴﺼﺮﻑ‬‫ﻋﺸﺮ‬ ‫ﺃﺣﺪﻫﻤﺎ ﻵﺧﺮ ﻟﺘﻮﻗﻴﺖ ﻭﺃﺩﺍﺀ‪.‬‬ ‫ﻭﺇﻥ ﻗ ‪‬ﻮﻡ ﻛﻞ ﻣﻦ ﺍﻟﻨﺎﻗﺼﻴﻦ ﻋﻦ ﺍﻟﻨﺼﺎﺏ ﺑﺎﻵﺧﺮ ﻓﻠﻢ ﻳﺘﻢ ﺍﻟﻨﺼﺎﺏ ﻓﻼ ﺯﻛﺎﺓ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺴﺘﺘﻢ ﺑﺎﻟﺘﻘﻮﻳﻢ ﺑﻞ ﻳﺴﺘﺘﻢ ﺑﻮﺟﻮﺩ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﻵﺧﺮ ﺍﻟﻤﻔﻘﻮﺩ ﻣﻦ ﺍﻟﺠﻨﺲ‬ ‫ﺗﺎﻣﺎ ﻭﻛﺎﻥ ﻣﻦ ﺍﻵﺧﺮ‬ ‫ﺍﻵﺧﺮ‪ ،‬ﻭﺍﻟﺪﻳﻨﺎﺭ ﻳﻘﺎﺑﻠﻪ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ‪ ،‬ﻓﺈﺫﺍ ﻟﻢ ﻳﻜﻦ ﺍﻟﻨﻮﻉ ‬ ‫ﺩﻳﻨﺎﺭﺍ ﻣﻊ ﻋﺸﺮﺓ‬ ‫‬‫‬ ‫ﻣﺜﻘﺎﻻ‪ ،‬ﺃﻭ‬ ‫ﻣﺎ ﻳﻘﺎﺑﻠﻪ ﺯﻛﻰ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻘﻴﻤﺔ ﺃﻗﻞ ﻛﺘﺴﻌﺔ ﻋﺸﺮ‬ ‫ﺩﺭﺍﻫﻢ ﻳﺰﻛﻲ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﻌﺸﺮﺓ ﺗﺴﻮﻱ ﺍﻟﺪﻳﻨﺎﺭ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﺑﺎﻟﺴﻌﺮ‪.‬‬ ‫ﻭﺃﻗﻞ ﻣﺎ ﻳﺼﺮﻑ ﺍﻟﺬﻫﺐ ﺇﻟﻴﻪ ﻣﻦ ﻓﻀﺔ ﺛﻼﺛﺔ ﺩﺭﺍﻫﻢ ﺑﺄﻥ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺛﻼﺛﺔ‬ ‫ﺩﺭﺍﻫﻢ ﻭﻧﺼﺎﺏ ﺍﻟﺬﻫﺐ ﺇﻻ ﻣﺎ ﻳﺴﻮﻱ ﻣﻦ ﺍﻟﻔﻀﺔ ﺛﻼﺛﺔ ﺩﺭﺍﻫﻢ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﻘﻮﻡ‬ ‫ﺍﻟﺬﻫﺐ ﺑﺎﻟﻔﻀﺔ ﻓﻴﺨﺮﺝ ﺯﻛﺎﺗﻬﺎ ﻓﻀﺔ ﻛﻤﺎ ﻳﺨﺮﺝ ﺯﻛﺎﺓ ﺛﻼﺛﺔ ﺍﻟﺪﺭﺍﻫﻢ ﻓﻀﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﺭﺩ ﺍﻟﻔﻀﺔ ﻟﻠﺬﻫﺐ ﻭﺃﺧﺮﺝ ﺍﻟﺬﻫﺐ ﻋﻦ ﺍﻟﻜﻞ ﻓﺠﺎﺋﺰ ﺑﻞ ﺍﻷﻭﻟﻰ ﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻰ‬ ‫ﺍﻷﻛﺜﺮ ﻓﻴﺨﺮﺝ ﻣﻨﻪ‪ ،‬ﻭﺇﻻ ﻓﻠﻴﻨﻈﺮ ﺇﻟﻰ ﺻﺎﻟﺢ ﻟﻺﺧﺮﺍﺝ ﻛﻤﺎ ﺗﻜﻮﻥ ﺍﻟﺪﺭﺍﻫﻢ‬ ‫ﺍﻟﺜﻼﺛﺔ ‬ ‫ﺃﺻﻼ ﻟﻠﺰﻛﺎﺓ ﺑﺄﻥ ﻳﻜﻮﻥ ﻳﺰﻛﻲ ﺍﻟﻔﻀﺔ ﺃﻭ ﺍﻟﻔﻀﺔ ﻭﺍﻟﺬﻫﺐ‪ ،‬ﻓﻨﻘﺺ ﺫﻟﻚ‬ ‫ﻋﻦ ﺍﻟﻨﺼﺎﺏ ﺣﺘﻰ ﺑﻘﻲ ﺛﻼﺛﺔ ﺩﺭﺍﻫﻢ ﻓﻘﻂ‪ ،‬ﻓﺈﺫﺍ ﺗ ‪‬ﻢ ﻟﻪ ﺍﻟﻨﺼﺎﺏ ﺑﻌﺪ ﺫﻟﻚ ﻟﺰﻣﻪ‬ ‫ﺃﻥ ﻳﺰﻛﻲ ﻟﻮﻗﺘﻪ ﺍﻷﻭﻝ ﻭﻟﻮ ﻟﻢ ﻳﺘﻢ ﺍﻟﻌﺎﻡ ﺑﻌﺪ ﺗﻤﺎﻡ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺩﺭﻫﻢ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺩﺭﻫﻢ ﻭﻧﺼﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺩﺭﻫﻤﺎﻥ‪ ،‬ﻭﻫﻮ ﻣﺨﺘﺎﺭ »ﺍﻟﺪﻳﻮﺍﻥ« ﻓﻴﻤﺎ ﻳﻈﻬﺮ‪ ،‬ﻭﺇﻥ‬ ‫ﺗ ‪‬ﻢ ﺑﺼﺮﻑ ﺃﺣﺪﻫﻤﺎ ﺍﻵﺧﺮ ﻻ ﺑﻌﻜﺴﻪ ﺻﺮﻑ ﺇﻟﻰ ﻣﺎ ﻳﺘﻢ‪ ،‬ﻛﻤﺎﻟﻚ ﺗﺴﻌﺔ ﻋﺸﺮ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ‬ ‫ﺩﺭﻫﻤﺎ ﺃﻭ ﺗﺴﻌﺔ ﻋﺸﺮ‬ ‫‬‫‬ ‫ﻣﺜﻘﺎﻻ‬ ‫ﻣﺜﻘﺎﻻ ﻭﺛﻼﺛﺔ ﺩﺭﺍﻫﻢ ﺃﻭ ﺗﺴﻌﺔ ﻋﺸﺮ‬ ‫ﻭﺩﺭﻫﻤﻴﻦ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻜﻞ ﺻﺮﻑ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺃﻭ ﻋﺸﺮﻭﻥ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ﺑﺼﺮﻑ ﺍﻟﻔﻀﺔ ﺇﻟﻰ ﺍﻟﺬﻫﺐ‪ ،‬ﻭﻗﺖ ﻭﺃﺩﻯ ﻋﻨﺪ ﺗﻤﺎﻡ ﺍﻟﻮﻗﺖ‪ ،‬ﻗﺎﻝ ﻓﻲ‬ ‫»ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻟﻪ ﻣﺎﺋﺔ ﺩﺭﻫﻢ‪ ،‬ﻭﺩﻳﻨﺎﺭ ﻭﻧﺼﻔﻪ ﺃﻭ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ ﻣﻦ‬ ‫ﺍﻟﺬﻫﺐ‪ ،‬ﻭﻓﻲ ﺻﺮﻓﻬﺎ ﻣﺎ ﻳﺘﻢ ﻓﻴﻪ ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ‪ ،‬ﻓﺈﻧﻪ ﻳﺄﺧﺬ ﺍﻟﻮﻗﺖ ﻭﺍﻟﺪﺭﻫﻤﺎﻥ‬ ‫‪117‬‬‫ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﺿﻢ ﺍﻟﻤﺰﻛ‪‬ﻰ ﻣﻨﻪ‬ ‫ﺍﻟﻠﺬﺍﻥ ﻳﺼﺮﻑ ﺇﻟﻴﻬﻤﺎ ﻓﺈﻧﻪ ﻳﺼﺮﻑ ﺇﻟﻴﻬﻤﺎ ﻛﺎﻧﺎ ﻓﻲ ﻳﺪﻳﻪ ﺃﻭ ﺩﻳ ﻨﺎ ﺇﻻ ﺇﻥ ﻛﺎﻥ‬ ‫ﻣﻌﺴﺮﺍ ﺃﻭ ﻣﻦ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻪ ﺣﻘﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﻳﺼﺮﻑ ﺇﻟﻴﻪ ﻣﻦ‬ ‫‬‫ﺍﻟﻤﺪﻳﺎﻥ‬ ‫ﺍﻟﺬﻫﺐ‪ ،‬ﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﻛﺎﻥ ﻓﻲ ﻣﺘﺎﻉ ﺃﻭ ﻏﻴﺮﻩ ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺘﺠﺎﺭﺓ ﺣﺎﻝ ﻋﻠﻴﻬﺎ‬ ‫ﺍﻟﺤﻮﻝ ﺃﻭ ﻟﻢ ﻳﺤﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺬﻫﺐ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻻﺑﻨﻪ ﺍﻟﻄﻔﻞ ﻓﻼ ﻳﺼﺮﻑ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﻗﺒﻠﻪ ﺃﻭ ﻣﻦ ﻗﺒﻞ ﻏﻴﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﺮﻑ ﺇﻟﻴﻪ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻗﺒﻠﻪ‬ ‫ﻭﻣﺠﻨﻮﻧﻪ ﻣﻦ ﺍﻟﻄﻔﻮﻟﻴﺔ ﻛﺎﺑﻨﻪ ﺍﻟﻄﻔﻞ‪.‬‬ ‫ﻭﺍﻟﻜﻼﻡ ﻓﻲ ﺻﺮﻑ ﻣﺎﻟﻪ ﺇﻟﻰ ﻣﺎﻝ ﻭﻟﺪﻩ ﺍﻟﻄﻔﻞ ﺃﻭ ﺍﻟﻤﺠﻨﻮﻥ ﺃﻭ ﺑﺎﻟﻐﻪ‬ ‫ﺍﻟﻤﺠﻨﻮﻥ‪ ،‬ﻭﺻﺮﻑ ﻣﺎﻝ ﺑﻌﺾ ﺃﻭ ﺻﺮﻓﻬﻢ ﺇﻟﻰ ﻣﺎﻟﻪ ﻣﺨﺘﻠﻒ ﻓﻴﻪ ﻋﻠﻰ ﺣﺪ‬ ‫ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﻨﺼﺎﺏ ﺑﺬﻟﻚ‪.‬‬ ‫ﻭﻳﺼﺮﻑ ﻟﺬﻫﺐ ﻭﺇﻥ ﻗﻞ‪ ،‬ﻭﻧﺎﺋﺐ ﻳﺼﺮﻑ ﺍﻟﻤﺠﺮﻭﺭ ﺑﻌﺪﻩ‪ ،‬ﺃﻭ ﻣﻊ ﺍﻟﺠﺎﺭ‬ ‫ﻻ ﺿﻤﻴﺮ ﺍﻟﻔﻀﺔ‪ ،‬ﻭﺇﻻ ﻗﺎﻝ‪ :‬ﻭﺗﺼﺮﻑ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻗﻞ ﻣﺎ ﻳﺼﺮﻑ ﺇﻟﻴﻪ ﻓﻨﺎﺋﺐ‬ ‫ﻳﺼﺮﻑ ﻓﻴﻪ ﺿﻤﻴﺮ ﺍﻟﺬﻫﺐ‪ ...‬ﺃﻭ ﺍﻟﻤﺠﺮﻭﺭ ﻭﺣﺪﻩ ﺃﻭ ﻣﻊ ﺍﻟﺠﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻟﻰ ﺩﻳﻨﺎﺭ‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻟﻰ ﺛﻼﺛﺔ ﺩﻧﺎﻧﻴﺮ ﻓﺄﻛﺜﺮ ﻛﺎﻟﻔﻀﺔ‪ ،‬ﻳﺼﺮﻑ ﺇﻟﻴﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺛﻼﺛﺔ‬ ‫‬ ‫ﺩﺭﺍﻫﻢ ﻓﺄﻛﺜﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻗﻞ ﻣﻦ ﺛﻼﺛﺔ ﺩﻧﺎﻧﻴﺮ ﻭﺻﺮﻓﺖ ﺇﻟﻴﻬﺎ ﺍﻟﻔﻀﺔ ﻭﺗ ‪‬ﻢ ﻋﺸﺮﻭﻥ‬ ‫ﻣﺜﻘﺎﻻ ﻓﻼ ﺯﻛﺎﺓ‪ ،‬ﻭﻣﻦ ﻟﻪ ﻣﺎﺋﺔ ﺩﺭﻫﻢ ﻭﺛﻼﺛﺔ ﺩﻧﺎﻧﻴﺮ ﺗﺴﻮﻱ ﻣﺎﺋﺔ ﺩﺭﻫﻢ ﺍﻋﺘﺒﺮ‬ ‫ﺍﻟﺜﻼﺛﺔ ﻓﻀﺔ ﻭﻫﻲ ﻣﺎﺋﺔ ﻭﺯﻛﻰ‪ ،‬ﻭﻻ ﻳﻘﻮﻡ ﻣﺎﺋﺔ ﺩﺭﻫﻢ ﺑﺜﻼﺛﺔ ﺩﻧﺎﻧﻴﺮ ﻓﺘﻜﻮﻥ ﻟﻪ ﺳﺘﺔ‬ ‫ﺩﻧﺎﻧﻴﺮ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻟﻲ ﺳﺘﺔ ﺩﻧﺎﻧﻴﺮ ﻓﻼ ﻳﺰﻛﻲ‪ ،‬ﻻ ﻳﻔﻌﻞ ﺫﻟﻚ ﺑﻞ ﻳﺰﻛﻲ‪ ،‬ﻛﻤﺎﻟﻚ ﻣﺎﺋﺔ‬ ‫ﺩﺭﻫﻢ ﻭﺛﻼﺛﺔ ﺩﻧﺎﻧﻴﺮ ﺃﻭ ﺃﻗﻞ ﻋﻠﻰ‪ :‬ﺭﺃﻱ ﻣﻦ ﻳﺠﻴﺰ ﺍﻟﺼﺮﻑ ﺇﻟﻰ ﺃﻗﻞ ﻣﻦ ﺛﻼﺛﺔ‬ ‫ﺩﻧﺎﻧﻴﺮ‪ ،‬ﻭﻓﻲ ﺻﺮﻓﻬﻤﺎ ﺻﺮﻑ ﺍﻟﻤﺎﺋﺔ ﻭﺍﻟﺜﻼﺛﺔ ﺃﻭ ﺍﻟﻤﺎﺋﺔ ﻭﺍﻷﻗﻞ ﺑﺮﻭﺍﺝ ﻣﻤﺎ ﺗﺘﻢ ﻓﻴﻪ‬ ‫ﺩﻳﻨﺎﺭﺍ‪ ،‬ﻓﺈﻧﻪ ﻳﻮﻗﺖ ﻟﺬﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻲ ﺫﻟﻚ ﺣﺘﻰ‬ ‫‬‫ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ ﺃﻭ ﻋﺸﺮﻭﻥ‬ ‫ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﻋﻠﻰ ﺍﻟﻨﻮﻉ ﺍﻵﺧﺮ ﻣﺎ ﻳﻘﺎﺑﻞ ﻣﺎ ﻧﻘﺺ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٧٢/٣ :‬ ‪.٧٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪118‬‬ ‫‪ :bD ١٠٢‬إن ‪ - 8T‬‬ ‫ﻳﺠﻮﺯ ﺿﻢ ﺍﻟﺸﻌﻴﺮ ﻟﻠﺒﺮ‪ ،‬ﻭﺍﻟﺒﺮ ﻟﻠﺸﻌﻴﺮ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻟﻨﻘﺪﻳﻦ‪ ،‬ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ‪:‬‬ ‫»ﻭﻳﻀﻢ ﺷﻌﻴﺮ ﻟﺒﺮ ﻭﻋﻜﺴﻪ ﻋﻠﻰ ﺍﻟﻤﺨﺘﺎﺭ ﻛﺎﻟﻨﻘﺪﻳﻦ‪ ،‬ﻓﻤﻦ ﻟﻪ ﺯﺭﻳﻌﺘﺎﻥ ﻓﺄﺩﺭﻛﺖ‬ ‫ﺇﺣﺪﺍﻫﻤﺎ ﻗﺒﻞ ﺍﻷﺧﺮﻯ ﻓﻲ ﺳﻨﺘﻬﻤﺎ ﻭﻗﺪ ﺑﻠﻎ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ﻓﻬﻞ ﺗﻀﻢ‬ ‫ﻷﺧﺘﻬﺎ ﻣﻄﻠﻘﺎ ﺃﻭ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﺛﻼﺛﺔ ﺃﺷﻬﺮ؟ ﻗﻮﻻﻥ«‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻭﻳﻀﻢ ﺷﻌﻴﺮ ﻗﻠﻴﻞ ﻟﺒﺮ ﻛﺜﻴﺮ‪،‬‬ ‫ﻭﻋﻜﺴﻪ‪ ...‬ﺃﻱ‪ :‬ﻋﻜﺲ ﻣﺎ ﺫﻛﺮ ﺟﺎﺋﺰ‪ ،‬ﺃﻭ ﺟﺎﺯ ﻋﻜﺴﻪ‪ ،‬ﻻ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺷﻌﻴﺮ‬ ‫ﻷﻧﻪ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻳﻀﻢ ﻋﻜﺴﻪ ﻟﺒﺮ ﻭﻻ ﻋﻠﻰ ﺑﺮ ﻷﻧﻪ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﻟﻤﻌﻨﻰ‪ :‬ﻭﻳﻀﻢ ﺷﻌﻴﺮ ﻟﻠﻌﻜﺲ‪ ،‬ﻋﻠﻰ ﺍﻟﻤﺨﺘﺎﺭ ﺭﺍﺟﻊ ﻟﻠﻌﻜﺲ ﻭﺍﻟﻤﻌﻜﻮﺱ‪،‬‬ ‫ﻛﺎﻟﻨﻘﺪﻳﻦ‪ ،‬ﻭﺍﻟﺘﺸﺒﻴﻪ ﺭﺍﺟﻊ ﻟﺠﻮﺍﺯ ﺍﻟﻀﻢ ﻓﻲ ﺍﻟﻌﻜﺲ ﻭﺍﻟﻤﻌﻜﻮﺱ ﻻ ﻟﻼﺧﺘﻴﺎﺭ؛‬ ‫ﻷﻥ ﺍﻟﻨﻘﺪﻳﻦ ﻳﻀﻤﺎﻥ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﻳﻀﻢ ﺳﻠﺖ ﻟﺸﻌﻴﺮ ﺃﻭ ﻟﺒﺮ‪ ،‬ﻭﻋﻦ ﻣﺎﻟﻚ‪ ،‬ﻣﺎ ﻟﻪ‬ ‫ﻏﻼﻑ ﻛﺎﻟﻔﻮﻝ ﻭﺍﻟﺠﻮﺯ ﻛﻠﻪ ﺻﻨﻒ ﻭﻳﻀﻢ‪ ،‬ﻭﺍﻟﺒﺮ ﻭﺍﻟﺸﻌﻴﺮ ﺻﻨﻒ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺷﻌﻴﺮﺍ ﻟﺒﺮ‪ ،‬ﻭﺃﺟﺎﺯ ﺃﺑﻮ ﺯﻳﺎﺩ ﺿﻢ‬ ‫‬‫ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻻ ﻳﻀﻢ ﺷﻲﺀ ﻟﺸﻲﺀ ﻣﻄﻠﻘﺎ ﻭﻟﻮ‬ ‫ﻣﻌﺎ ﺃﻭ ﺇﺣﺪﺍﻫﻤﺎ ﺑﻌﺪ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﺄﺩﺭﻛﺖ‬ ‫ﺍﻟﺰﺑﻴﺐ ﻟﻠﺘﻤﺮ‪ .‬ﻓﻤﻦ ﻟﻪ ﺯﺭﻳﻌﺘﺎﻥ ﺍﺑﺘﺪﺁ ‬ ‫ﺇﺣﺪﺍﻫﻤﺎ ﻗﺒﻞ ﺍﻷﺧﺮﻯ ﻓﻲ ﺳﻨﺘﻬﻤﺎ ﻭﻗﺪ ﺑﻠﻎ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ﻓﻬﻞ ﺗﻀﻢ‬ ‫ﻷﺧﺘﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺘﻲ ﻟﻢ ﺗﺒﻠﻎ ﻓﻴﻬﺎ ﺍﻟﻨﺼﺎﺏ ﻣﻄﻠﻘﺎ؛ ﺇﺫ ﺟﻤﻌﺘﻬﻤﺎ ﺳﻨﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺳﻮﺍﺀ‬ ‫ﺗﺄﺧﺮﺕ ﺍﻟﺘﻲ ﺑﻠﻐﺖ ﺍﻟﻨﺼﺎﺏ ﺃﻭ ﺗﻘﺪﻣﺖ‪ ،‬ﻭﻣﻌﻨﻰ ﺿﻢ ﺑﻠﻐﺘﻪ ﻟﻐﻴﺮﻫﺎ ﺇﻳﺠﺎﺏ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻏﻴﺮﻫﺎ ﺑﻬﺎ ﻓﺎﻓﻬﻢ‪ ،‬ﺃﻭ ﺗﻀﻢ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﺛﻼﺛﺔ ﺃﺷﻬﺮ؟ ﻗﻮﻻﻥ‪،‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٧٥/٣ :‬ ‪.٧٨‬‬ ‫‪121‬‬‫ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﺿﻢ ﺍﻟﻤﺰﻛ‪‬ﻰ ﻣﻨﻪ‬ ‫ﻭﻳﺠﻮﺯ ﻟﻪ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺍﻷﻭﻟﻰ ﺑﺎﻷﻛﻞ ﺃﻭ ﻏﻴﺮﻩ ﺑﺎﻟﺤﺴﺎﺏ ﻭﺇﻥ ﻟﻢ ﺗﺒﻠﻎ‬ ‫ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺒﻠﻎ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﺍﻷﻭﻟﻰ ﻭﻻ ﻓﻲ ﺍﻵﺧﺮﺓ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ‬ ‫ﺗ ‪‬ﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﻦ ﻟﻪ ﺣﺮﺙ ﺷﻌﻴﺮ ﺃﻭ ﺑﺮ ﻓﻲ ﻣﻴﺰﺍﺏ‪ ،‬ﻭﻓﻲ ﺍﻟﻤﻮﺍﺿﻊ‬ ‫ﺍﻟﻤﺴﻤﺎﺓ ﺑﺎﻟﺘﻞ ﻓﺈﻧﻪ ﻳﺪﺭﻙ ﻓﻲ ﺍﻟﺘﻞ ﺑﻌﺪ ﺇﺩﺭﺍﻛﻪ ﻓﻲ ﻣﻴﺰﺍﺏ ﺑﻤﺪﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﻛﺎﻟﺘﻤﺮ‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﺃﺣﻤﺮ ﺭﻗﻴﻖ ﻳﺘﺄﺧﺮ ﻋﻦ ﺗﻤﺮ ﺍﻟﺨﺮﻳﻒ ‪‬‬ ‫ﺟﺪﺍ)‪.(١‬‬ ‫‪  وا‪:o_ RG I_ )-‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﺟﻤﻊ ﻛﻞ ﻣﻦ ﻳﺤﻔﻆ ﻋﻨﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻹﺑﻞ ﻻ ﻳﻀﻢ‬ ‫ﺇﻟﻰ ﺍﻟﻐﻨﻢ ﻭﻻ ﺇﻟﻰ ﺍﻟﺒﻘﺮ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﺍﻟﺒﻘﺮ ﻻ ﺗﻀﻢ ﺇﻟﻰ ﺍﻹﺑﻞ ﻭﻻ ﺇﻟﻰ ﺍﻟﻐﻨﻢ‪،‬‬ ‫ﻭﻋﻠﻰ ﺇﺳﻘﺎﻁ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﻛﻞ ﺻﻨﻒ ﻣﻨﻬﺎ ﺣﺘﻰ ﺗﺒﻠﻎ ﺍﻟﻤﻘﺪﺍﺭ ﺍﻟﺬﻱ ﺗﺠﺐ ﺃﺧﺬ‬ ‫ﺍﻟﺼﺪﻗﺔ ﻣﻨﻬﺎ ﻣﻤﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻲ ﺻﺪﻗﺔ ﺍﻟﺒﻘﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﻻ ﻳﺠﻮﺯ ﺿﻢ‬ ‫ﺍﻟﺘﻤﺮ ﺇﻟﻰ ﺍﻟﺰﺑﻴﺐ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻧﺤﻮ ﻣﺎ ﻗﺎﻝ ﺑﻤﻌﻨﻰ‬ ‫ﻣﺎ ﻳﺸﺒﻪ ﺍﻻﺗﻔﺎﻕ ﺃﻧﻪ ﻻ ﻳﻀﻢ ﺷﻲﺀ ﻣﻦ ﺍﻷﻧﻌﺎﻡ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﻭﺫﻟﻚ ﻣﺜﻞ ﺍﻹﺑﻞ ﺇﻟﻰ‬ ‫ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﻭﺍﻟﻐﻨﻢ ﺇﻟﻰ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺍﻟﺒﻘﺮ ﺇﻟﻰ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺃﻥ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ‬ ‫ﺍﻟﺜﻼﺛﺔ ﻻ ﻳﺤﻤﻞ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‪ .‬ﻭﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺍﻟﻀﺄﻥ‬ ‫ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﺍﻟﻤﺎﻋﺰ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻓﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺠﺎﺏ ﻣﺤﻤﻮﻟﺔ ﻋﻠﻰ‬ ‫ﺍﻹﺑﻞ‪ ،‬ﻭﺍﻥ ﺍﻟﺠﻮﺍﻣﻴﺲ ﻣﺤﻤﻮﻟﺔ ﻋﻠﻰ ﺍﻟﺒﻘﺮ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ ﻋﻨﺪﻫﻢ ﻓﻴﻤﺎ ﻳﻘﻊ ﻟﻲ‪...‬‬ ‫ﻭﻣﻦ ﻏﻴﺮﻛﺘﺎﺏ ﺍﻹﺷﺮﺍﻑﻗﻠﺖ ﻟﻪ‪ :‬ﻓﺎﻟﺒﻘﺮ‪ ،‬ﻫﻞ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻹﺑﻞ ﻭﻋﻠﻰ‬ ‫ﺍﻟﻐﻨﻢ‪ ،‬ﻷﻧﻬﺎ ﻛﻠﻬﺎ ﻣﺎﺷﻴﺔ؟ ﻗﺎﻝ‪ :‬ﻻ‪ .‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻣﻦ ﻛﻞ ﻣﻌﻪ ﻣﻦ ﻛﻞ ﻧﻮﻉ‬ ‫ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺳﺎﺋﻤﺔ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻠﺘﺠﺎﺭﺓ‪،‬‬ ‫ﻓﺈﻧﻬﺎ ﻣﻘﻮﻣﺔ ﻛﻠﻬﺎ ﻣﺤﻤﻮﻟﺔ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٢/٣ :‬ ‪ ،٢٣‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٨٥/١٧ :‬ ‪.١٨٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪122‬‬ ‫ﻗﻠﺖ ﻟﻪ‪ :‬ﻓﻬﻞ ﺗﺤﻤﻞ ﺍﻟﺒﻘﺮ ﻋﻠﻰ ﺍﻟﺠﻮﺍﻣﻴﺲ‪ ،‬ﻭﺍﻟﺠﻮﺍﻣﻴﺲ ﻋﻠﻰ ﺍﻟﺒﻘﺮ‪،‬‬ ‫ﻭﺗﺆﺧﺬ ﻣﻨﻬﺎ ﺍﻟﺼﺪﻗﺔ؟ ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﺟﻨﺲ ﻭﺍﺣﺪ ﺣﻤﻞ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‪،‬‬ ‫ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻬﺎ ﻣﻦ ﺍﻟﺒﻘﺮ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻨﺠﺐ ﻣﻦ ﺍﻹﺑﻞ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻓﻬﻞ ﺗﺤﻤﻞ ﺍﻟﻀﺄﻥ ﻋﻠﻰ ﺍﻟﻤﻌﺰ ﻭﺍﻟﻤﻌﺰ ﻋﻠﻰ ﺍﻟﻀﺄﻥ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ)‪.(١‬‬ ‫‪ )h ١٠٥‬اديء ‪ <a' 0 G‬ا‪P-‬ب‪:‬‬ ‫ﻧﺼﺎﺑﺎ ﻓﻬﻞ ﻳﺠﻮﺯ ﺿﻢ ﺍﻟﺮﺩﻱﺀ ﺇﻟﻴﻪ ﻟﻴﻜﺘﻤﻞ‬ ‫‬‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺜﻤﺮ ﺍﻟﺠﻴﺪ ﻟﻢ ﻳﺒﻠﻎ‬ ‫ﺍﻟﻨﺼﺎﺏ ﻭﺗﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ؟ ﻳﻘﻮﻝ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﻭﻳﻀﻢ ﺭﺩﻱﺀ ﺻﻨﻒ ﻣﻦ ﺛﻤﺮ ﺃﻭ ﺣﺐ‬ ‫ﻟﺠﻴﺪﻩ ﻓﻴﻜﻤﻞ ﺑﻪ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﺗﺆﺧﺬ ﻣﻦ ﻣﺠﻤﻮﻋﻪ ﺑﻘﺪﺭ ﻛﻞ ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﻨﺎﻓﺎ‬ ‫ﺃﺧﺬﺕ ﻣﻦ ﺃﻭﺳﻄﻪ ﺍﺗﻔﺎﻗﺎ«‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻭﻳﻀﻢ ﺭﺩﻱﺀ ﺻﻨﻒ ﻣﻦ ﺛﻤﺮ ﺃﻭ ﺣﺐ‬ ‫ﻟﺠﻴﺪﻩ ﻓﻴﻜﻤﻞ ﺑﻪ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﺗﺆﺧﺬ ﻣﻦ ﻣﺠﻤﻮﻋﻪ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﻛﻠﻪ ﻭﺳﻤﺎﻩ ﻣﺠﻤﻮ ﻋﺎ‬ ‫ﻟﻀﻢ ﺑﻌﺾ ﺇﻟﻰ ﺑﻌﺾ‪ ،‬ﺑﻘﺪﺭ ﻛﻞ ﺑﺄﻥ ﻳﻌﻄﻲ ﻣﻦ ﺍﻟﺮﺩﻱﺀ ﻋﺸﺮﺓ ﺃﻭ ﻧﺼﻒ ﻋﺸﺮﺓ‬ ‫ﻭﻣﻦ ﺍﻟﺠﻴﺪ ﻛﺬﻟﻚ ﻭﺇﻥ ﺃﻋﻄﻰ ﻋﻠﻰ ﺍﻟﻜﻞ ﻣﻦ ﺍﻟﺠﻴﺪ ﻓﺤﺴﻦ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺤﺐ ﺃﻭ‬ ‫ﻭﺟﻴﺪﺍ ﻭﺃﻭﺳﻂ ﺃﺧﺬﺕ ﺯﻛﺎﺗﻪ‪ ،‬ﺃﻱ‪ :‬ﺟﺎﺯ ﺃﺧﺬﻫﺎ ﻣﻦ ﺃﻭﺳﻄﻪ‪،‬‬ ‫‬‫ﺍﻟﺜﻤﺮ ﺃﺻﻨﺎﻓﺎ ﺭﺩﻳ ﺌﺎ‬ ‫ﺃﻱ ﺃﻭﺳﻂ ﺍﻟﺤﺐ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻭﺳﻄﻬﺎ ﻓﺎﻟﻀﻤﻴﺮ ﻟﻸﺻﻨﺎﻑ ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻭﺍﻷﺻﻞ ﺃﻥ‬ ‫ﻳﺆﺧﺬ ﻣﻦ ﻛﻞ ﺑﻘﺪﺭﻩ‪ ،‬ﻭﻫﻮ ﺃﻭﻟﻰ‪ ،‬ﻭﺟﺎﺯ ﺃﻥ ﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﻜﻞ ﻣﻦ ﺍﻟﺠﻴﺪ‪ ،‬ﻭﺃﺟﺎﺯ‬ ‫ﺑﻌﻀﻬﻢ ﺃﻥ ﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﺮﺩﻱﺀ ﻭﺍﻷﻭﺳﻂ ﺑﺎﻟﻘﻴﻤﺔ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻠﺰﻣﻪ ﺻﺎﻉ ﻣﻦ‬ ‫ﺭﺩﻱﺀ ﻓﻴﻌﻄﻲ ﻋﻨﻪ ﻣﻦ ﺟﻴﺪ ﻧﺼﻒ ﺻﺎﻉ‪ ،‬ﻭﺃﻥ ﻳﻌﻄﻲ ﻣﻦ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻟﺠﻴﺪ‬ ‫ﺑﻘﻴﻤﺘﻪ‪ ،‬ﺃﻭ ﻣﻦ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻛﺬﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺆﺩﻱ ﻋﻠﻰ ﺷﻲﺀ ﺇﻻ ﻣﻨﻪ‬ ‫ﺃﻭ ﻳﻌﻄﻲ ﺍﻷﻓﻀﻞ‪ ،‬ﻭﻻ ﻳﺘﻢ ﺍﻟﻨﺼﺎﺏ ﺑﺎﻟﺤﺸﻒ ﺇﺫﺍ ﻣﻴﺰ ﻋﻦ ﺍﻟﺘﻤﺮ‪ ،‬ﻭﻟﻢ ﺗﺒﻠﻎ ﻓﻲ‬ ‫ﺍﻟﺘﻤﺮ ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻧﻀﺞ ﺍﻟﺘﻤﺮ ﻟﺰﻣﺖ ﻓﻲ ﻛﻞ ﺷﻲﺀ ﻣﻨﻪ‪ ،‬ﻭﻓﻲ ﺍﻟﺠﺮﺕ ﻭﺍﻟﺤﺸﻒ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،١٨١/١٧ :‬ﻭ ‪.١٨٣‬‬ ‫‪123‬‬‫ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﺿﻢ ﺍﻟﻤﺰﻛ‪‬ﻰ ﻣﻨﻪ‬ ‫ﻗﻮﻻﻥ ﻭﻋﻠﻰ ﺍﻹﺗﻤﺎﻡ ﺑﻬﻤﺎ ﻳﻌﻄﻲ ﻣﻨﻬﻤﺎ ﺑﻘﺪﺭﻫﻤﺎ ﺇﻥ ﻣﻴﺰﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﺐ ﻓﻲ ﺃﺭﺩﺃ‬ ‫ﺍﻟﺤﺸﻒ ﺇﻥ ﺣﻠﻲ ﻭﻛﺬﺍ ﺍﻟﺠﺮﺕ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻤﺎ ﻛﺜﺮ ﻓﻴﻪ ﺍﻟﺤﺸﻒ ﻭﻳﺄﺧﺬ‬ ‫ﻣﺎ ﻗ ‪‬ﻞ ﻓﻴﻪ ﺑﻞ ﻣﻦ ﻛﻞ ﺑﻘﺪﺭﻩ‪ ،‬ﺃﻭ ﻣﻦ ﻗﻠﻴﻞ ﺍﻟﺤﺸﻒ ﺃﻭ ﻣﻦ ﺃﺣﺪﻫﻤﺎ ﺑﺎﻟﻘﻴﻤﺔ‪ .‬ﻭﺇﻥ‬ ‫ﻛﺜﺮﺕ ﺍﻟﺸﺮﻛﺎﺀ ﻭﻛﺎﻧﺖ ﺣﺼﺔ ﺑﻌﺾ ﻗﻠﻴﻠﺔ ﺯﻛﻰ ﻋﻠﻰ ﺍﻟﻜﻞ ﺑﺈﺫﻧﻬﻢ ﻛﻠﻬﻢ ﻣﻦ‬ ‫ﺍﻟﻤﺸﺘﺮﻙ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻦ ﺇﺫﻧﻬﻢ ﻟﻜﺜﺮﺗﻬﻢ ﺃﻭ ﺑﻌﺪﻫﻢ ﺃﻭ ﺗﻌﺎﺻﻴﻬﻢ ﺯﻛﻴﺖ ﻋﻠﻰ‬ ‫ﻧﺼﻴﺒﻚ ﻭﺣﺪﻙ ﻭﺃﺧﺒﺮﺕ ﻣﻦ ﻗﺪﺭﺕ ﻋﻠﻴﻪ ﻭﻗﺪ ﺗ ‪‬ﻢ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﺍﻟﺠﻤﻠﺔ)‪.(١‬‬ ‫ﻭﺧﺎﻟﻒ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻘﺎﻝ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻲ ﺍﻟﺤﺸﻒ ﻭﻻ ﻓﻲ ﺍﻟﻨﻮﻯ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ‬ ‫ﻳﺒﻠﻎ ﺍﻟﻨﺼﺎﺏ ﺇﻻ ﺑﻬﻤﺎ ﻓﻼ ﺯﻛﺎﺓ)‪.(٢‬‬ ‫‪ ١٠٦‬ز ة ‪aD‬ة ا‪ <-‬وا>‪$‬ل ‪ ./‬ا‪ <-‬ج ا'‪ a‬اديء وا ‪:0‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ ،‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺟﻞ ﺫﻛﺮﻩ‪k j i h g f e d c ﴿ :‬‬ ‫‪y x w v u t s r q po n m l‬‬ ‫‪ ~ } |{ z‬ﮯ ¡ ‪] ﴾ ¢‬ﺍﻟﺒﻘﺮﺓ‪ .[٢٦٧ :‬ﻭﻧﻬﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻦ‬ ‫ﺍﻟﺠﻌﺮﻭﻑ ﻭﻟﻮﻥ ﺍﻟﺤﺒﻴﻖ ﺃﻥ ﻳﻌﻄﻰ ﻓﻲ ﺍﻟﺼﺪﻗﺔ‪ .‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺮﺟﻞ ﻟﻪ ﺍﻟﺜﻤﺮﺓ‬ ‫ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻓﻜﺎﻥ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻻﻥ‪ :‬ﻻ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﺮﺩﻱﺀ ﻭﻣﺎ ﺃﺷﺒﻬﻪ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﻳﺆﺧﺬ ﻣﻦ ﻭﺳﻂ ﺍﻟﺘﻤﺮ‪ ،‬ﻭﺷﺒﻪ ﺫﻟﻚ ﻓﻲ ﺍﻟﻐﻨﻢ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﺴﺨﺎﻝ ﻭﻏﻴﺮﻫﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳﺆﺧﺬ ﻋﺸﺮ ﺫﻟﻚ ﻣﻦ ﻛﻞ ﺑﻘﺪﺭﻩ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﻫﺬﺍ ﺃﺻﺢ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺑﻤﺎ ﻳﺸﺒﻪ ﻣﻌﻨﻰ‬ ‫ﺍﻻﺗﻔﺎﻕ ﻣﻌﻨﻰ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ‪ :‬ﺇﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﺭﺏ ﺍﻟﻤﺎﻝ ﺃﻥ ﻳﺆﺩﻱ ﻣﻦ ﻛﻞ ﺟﻨﺲ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢١/٣ :‬ ‪.٢٢‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٤٤/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪124‬‬ ‫ﻣﻦ ﺍﻟﺘﻤﺮ ﻣﻨﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻔﻀﻞ ﺑﺄﻓﻀﻞ ﻓﺬﻟﻚ ﻟﻪ‪ .‬ﻓﻤﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺠﺰﻱ ﻋﻨﻪ ﻓﻴﻤﺎ ﻳﺸﺒﻪ‬ ‫ﻣﻌﻨﻰ ﺍﻻﺗﻔﺎﻕ ﻣﻦ ﻗﻮﻟﻬﻢ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻓﻀﻞ ﻣﻨﻪ)‪.(١‬‬ ‫‪ )4 ١٠٧‬ا'‪N‬ع ا‪ _ . a‬ة ‪ >N ./‬وا‪ =%‬و‪:3$4‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻳﺠﻌﻞ ﺯﻛﺎﺗﻪ ﻟﻜﺴﻮﺓ ﺑﻨﻴﻪ ﻭﺃﺯﻭﺍﺟﻬﻢ ﺃﻭ ﻋﺒﻴﺪ‬ ‫ﻏﻴﺮ ﻣﻤﺎﻟﻴﻜﻪ‪ ،‬ﻭﻫﻢ ﻓﻲ ﺑﻴﺘﻪ ﻳﻌﻤﻠﻮﻥ ﻟﻪ ﻣﺎ ﻳﺸﺎﺀ ﻣﻦ ﻣﺂﺭﺏ‪ ،‬ﻟﻜﻦ ﻟﻢ ﻳﻜﻔﻬﻢ ﺇﻻ‬ ‫ﻣﺎ ﻳﺴﺪ ﺟﻮﻋﺘﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﻟﻢ ﻳﻠﺘﺰﻡ ﺑﻤﺎ ﻋﺪﺍﻩ‪.‬‬ ‫ﻓﺄﺟﺎﺏ‪:‬‬ ‫ﺃﺑﻮﺍﺏ ﺍﻟﺤﻴﻞ ﻛﺜﻴﺮﺓ‪ ،‬ﻭﻣﺎ ﻋﻠﻰ ﺍﷲ ﺣﻴﻠﺔ‪ ،‬ﻳﻌﻠﻢ ﺧﺎﺋﻨﺔ ﺍﻷﻋﻴﻦ ﻭﻣﺎ ﺗﺨﻔﻲ‬ ‫ﺍﻟﺼﺪﻭﺭ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﻻ ﻳﺠﻠﺐ ﺑﻬﺎ ﻣﻐﻨﻢ ﻭﻻ ﻳﺪﻓﻊ ﺑﻬﺎ ﻣﻐﺮﻡ‪ ،‬ﻭﻛﺄﻥ ﺍﻟﻤﺬﻛﻮﺭ ﺃﺭﺍﺩ‬ ‫ﻣﻐﺮﻣﺎ ﻭﻫﻮ ﻗﻴﻤﺔ ﻛﺴﻮﺓ ﺃﻭﻻﺩﻩ‪،‬‬ ‫‬‫ﻣﻐﻨﻤﺎ ﻭﻫﻮ ﺗﺄﻟﻴﻒ ﺧﺪﺍﻣﻪ ﻟﻠﻌﻤﻞ‪ ،‬ﻭﺩﻓﻊ ﺑﻬﺎ‬ ‫‬‫ﺑﻬﺎ‬ ‫ﻓﻠﻴﺘﻖ ﺍﷲ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻟﻴﺤﺬﺭ ﺃﻥ ﻳﻠﻘﻰ ﺍﷲ ﺧﺎﺋ ﻨﺎ ﻓﻲ ﺣﻘﻮﻗﻪ‪ ،‬ﻓﻤﺎ ﻣﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ‬ ‫ﺇﻻ ﻗﻠﻴﻞ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٩٩/١٧ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٦٧/٢ :‬ ‪.٦٨‬‬ ‫‪125‬‬ ‫وط إ]اج ا ة‬ ‫‪ ./ ١٠٨‬وط إ]اج ا ة‪:‬‬ ‫ﻳﺸﺘﺮﻁ ﻹﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﺛﻼﺛﺔ ﺷﺮﻭﻁ‪ :‬ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻤﻠﻚ‪،‬‬ ‫ﻭﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺤﻮﻝ‪.‬‬ ‫‪ ١٠٩‬ا‪a'Z‬ل ا‪P-‬ب‪:‬‬ ‫ﺍﻟﻨﺼﺎﺏ ﻫﻮ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ)‪ ،(١‬ﻭﺍﻟﺤﺠﺔ ﻓﻲ ﺍﺳﺘﻜﻤﺎﻝ‬ ‫ﺍﻟﻨﺼﺎﺏ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺲ ﺫﻭﺩ ﺻﺪﻗﺔ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ‬ ‫ﺧﻤﺲ ﺃﻭﺍﻕ ﺻﺪﻗﺔ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺴﺔ ﺃﻭﺳﻖﺻﺪﻗﺔ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ‬ ‫ﺩﻳﻨﺎﺭﺍ ﺻﺪﻗﺔ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺻﺪﻗﺔ«)‪.(٣)(٢‬‬ ‫‬‫ﻋﺸﺮﻳﻦ‬ ‫‪ ١١٠‬ا‪>'Z‬ار ا‪:eGa‬‬ ‫ﻗﺎﻝ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ ﻋﻦ ﺷﺮﻁ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻤﻠﻚ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ‪» :‬ﺷﺮﻁ‬ ‫ﻓﻴﻬﺎﻳﻌﻨﻲ‪ :‬ﺍﻟﺰﻛﺎﺓﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻤﻠﻚ‪ ،‬ﻓﻤﺘﻰ ﺍﺳﺘﻘﺮ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﻳﺪ ﻣﺎﻟﻜﻪ ﻟﺰﻣﻪ‬ ‫ﺍﻟﺘﻮﻗﻴﺖ ﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﻏﻴﺮ ﺍﻟﻨﻘﺪﻳﻦ ﻭﺃﻣﺎ ﻫﻤﺎ ﻓﻴﺮﺍﻋﻰ ﻓﻴﻬﻤﺎ ﺍﻟﻤﻠﻚ ﻓﻘﻂ‪ .‬ﻭﻟﻮ‬ ‫ﻛﺎﻧﺎ ﺑﺬﻣﺔ ﺍﻟﻐﻴﺮ ﺑﻘﺮﺽ ﺃﻭ ﺩﻳﻦ ﺣﻞ ﻋﻠﻰ ﻣﺎ ﻣﺮ‪ ،‬ﻭﻻ ﻳﺰﻛﻲ ﻋﻠﻰ ﺩﻳﻦ ﻟﻢ ﻳﺤﻞ ﺃﻭ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٦/٣ :‬‬ ‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺣﺒﻴﺐ‪ :‬ﺭﻗﻢ )‪.(٣٣٢‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ‪ ،٦٠٧/١ :‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٥٤٤/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪126‬‬ ‫ﻋﻠﻰ ﻣﻔﻠﺲ‪ ،‬ﻭﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺟﺤﺪﻩ ﺍﻟﻤﺪﻳﺎﻥ ﻓﺤﻠﻔﻪ ﻟﻢ ﺗﻠﺰﻣﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺤﻠﻔﻪ ﺃﺩﻯ‬ ‫ﻏﺎﺋﺒﺎ ﺃﻳﺲ‬ ‫ﻋﻠﻴﻪ ﺇﺫﺍ ﺣﻞ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﺪﻳﺎﻥ ﻣﻤﻦ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﺧﺬ ﺍﻟﺤﻖ ﻣﻨﻪ ﺃﻭ ‬ ‫ﻣﻨﻪ ﺃﻭ ﻻ ﻳﻌﺮﻓﻪ ﺃﻭ ﻛﺎﻥ ﻟﻪ ﺩﻓﻴﻦ ﺟﻬﻞ ﻣﺤﻠﻪ ﻟﻢ ﺗﻠﺰﻣﻪ ﻓﻲ ﺫﻟﻚ؛ ﻷﻧﻪ ﻣﻨﻊ ﻣﻨﻪ‪.‬‬ ‫ﻣﺎﻻ ﻟﻢ ﻳﻌﻠﻢ ﺑﻪ ﻛﺈﺭﺙ ﻟﻢ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﻓﻮﻗﺘﻪ ﻣﻦ ﺣﻴﺚ ﺩﺧﻞ ﻣﻠﻜﻪ‪،‬‬‫ﻭﻣﻦ ﻣﻠﻚ ‬ ‫ﻓﺈﻥ ﻛﺎﻥ ‬ ‫ﻃﻔﻼ ﺃﻭ ﻣﺠﻨﻮ ﻧﺎ ﺛﻢ ﺑﻠﻎ ﺃﻭ ﺃﻓﺎﻕ ﻓﻤﻮﺟﺒﻬﺎ ﻋﻠﻴﻬﻤﺎ ﻳﻘﻮﻝ‪ :‬ﻭﻗﺘﻬﻤﺎ ﺣﻴﻦ‬ ‫ﻭﺭﺛﺎﻩ ﻭﻫﻮ ﺩﺧﻮﻝ ﻣﻠﻜﻬﻤﺎ‪ ،‬ﻭﻣﺴﻘﻄﻬﺎ ﻋﻨﻬﻤﺎ ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﺯﻣﺎﻥ ﺍﻟﺘﻜﻠﻴﻒ«)‪ .(١‬ﺍﻫ ‪.‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﺷﺮﻁ ﻓﻴﻬﺎﺃﻱ‪ :‬ﻓﻲ ﺍﻟﺰﻛﺎﺓﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻤﻠﻚ‪،‬‬ ‫ﺃﻱ‪ :‬ﺛﺒﻮﺗﻪ ﻓﻲ ﻳﺪ ﺍﻟﻤﺎﻟﻚ‪ ،‬ﻭﻳﺴﺘﻮﻱ ﻓﻲ ﻣﺴﺎﺋﻞ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻛﻠﻬﺎ ﺍﻷﻧﻌﺎﻡ ﻭﺍﻟﻨﻘﺪﺍﻥ‬ ‫ﻣﺎ ﺫﻛﺮﻩ ﻭﻣﺎ ﺫﻛﺮﺗﻪ‪ ،‬ﻓﻤﺘﻰ ﺍﺳﺘﻘﺮ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﻳﺪ ﻣﺎﻟﻜﻪ ﻟﺰﻣﻪ ﺍﻟﺘﻮﻗﻴﺖ ﻟﻪ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻳﻌﻨﻲ ﺍﻟﺘﻮﻗﻴﺖ ﻓﻲ ﻏﻴﺮ ﺍﻟﻨﻘﺪﻳﻦ‪ :‬ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﺃﻣﺎ ﻫﻤﺎ ﻓﻴﺮﺍﻋﻰ ﻓﻴﻬﻤﺎ ﺍﻟﻤﻠﻚ‬ ‫ﻓﻘﻂ ﺩﻭﻥ ﺍﺳﺘﻘﺮﺍﺭﻩ‪ ،‬ﻭﻓﻲ ﻧﺴﺨﺔ ﻟﻠﻤﺆﻟﻒ‪ :‬ﻓﻴﺮﺍﻋﻰ ﻓﻴﻬﺎ ﺍﻟﻤﻠﻚ ﻓﻘﻂ‪ ،‬ﻭﻻ ﻳﺮﺩ ﻋﻠﻴﻪ‬ ‫ﺃﻧﻪ ﻻ ﺭﺍﺑﻂ ﻷﻧﺎ ﻧﻘﻮﻝ‪ :‬ﻭﻫﻮ ﻣﻮﺟﻮﺩ ﻣﻌﻨﻰ؛ ﻷﻥ ﻣﺠﺮﻭﺭ »ﻓﻲ« ﻋﺎﺋﺪ ﺇﻟﻰ ﺍﻟﺰﻛﺎﺓ‬ ‫ﺍﻟﻤﻀﺎﻓﺔ ﺇﻟﻰ ﺍﻟﻨﻘﺪﻳﻦ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻓﻴﺮﺍﻋﻰ ﻓﻲ ﺯﻛﺎﺗﻬﻤﺎ ﺃﻭ ﺇﻟﻰ ﺍﻟﺰﻛﺎﺓ ﻣﻘﺮﻭﻧﺔ ﺑﺄﻝ‬ ‫ﺍﻟﻤﻌﻮﺿﺔ ﻋﻦ ﺍﻟﻀﻤﻴﺮ‪ ،‬ﺃﻭ ﻳﻘﺪﺭ ﻣﻀﺎﻑ ﻗﺒﻞ ﺍﻟﻤﺒﺘﺪﺃ‪ ،‬ﺃﻱ‪ :‬ﻭﺃﻣﺎ ﺯﻛﺎﺗﻬﻤﺎ ﻓﻴﺮﺍﻋﻰ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻗﻠﺖ ﻣﺎ ﺫﻛﺮﻩ ﻫﻨﺎ ﻳﻨﺎﻓﻲ ﻗﻮﻟﻪ ﻓﻴﻤﺎ ﻣﻀﻰ ﻭﺟﺐ ﻓﻲ ﺍﻟﻨﻘﺪﻳﻦ ﺭﺑﻊ ﺍﻟﻌﺸﺮ‬ ‫ﺑﺎﺳﺘﻜﻤﺎﻝ ﺍﻟﻨﺼﺎﺏ ﻭﺑﺪﻭﺭﺍﻥ ﺍﻷﻭﻝ ﻭﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻤﻠﻚ‪ ،‬ﻗﻠﺖﻭﺍﷲ ﺃﻋﻠﻢ‪:‬‬ ‫ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ‪:‬‬ ‫‬‫ﻻ ﻣﻨﺎﻓﺎﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﻼﻡ ﻫﻨﺎ ﻋﻠﻰ ﺍﻟﺘﻮﻗﻴﻒ ﻭﻫﻨﺎﻟﻚ ﻋﻠﻰ ﺍﻹﻋﻄﺎﺀ‪،‬‬ ‫ﻭﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻤﻠﻚ ﻫﻨﺎﻟﻚ‪ ،‬ﺛﺒﻮﺕ ﺍﻟﻤﻠﻚ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﺛﺎﺑﺖ ﻟﻢ ﻳﻨﻘﺼﻪ ﻋﻦ ﺍﻟﻨﺼﺎﺏ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﺍﻹﻋﻄﺎﺀ‬ ‫ﺷﻲﺀ‪ ،‬ﻭﺇﻥ ﺳﻠﻤﻨﺎ ﺃﻥ ﺍﻻﺳﺘﻘﺮﺍﺭﻳﻦ ﺑﻤﻌﻨﻰ ﻓﻼ ﻣﻨﺎﻓﺎﺓ ‬ ‫ﺑﺜﺒﻮﺕ ﺍﻟﻤﻠﻚ ﻓﻲ ﺍﻟﻴﺪ‪ ،‬ﻛﻤﺎ ﻳﺠﺐ ﺑﺜﺒﻮﺗﻪ ﻓﻲ ﺍﻟﺬﻣﺔ‪ ،‬ﻭﻟﻢ ﻳﺤﺼﺮ ﻭﺟﻮﺑﻪ ﻓﻲ ﺛﺒﻮﺗﻪ‬ ‫ﻓﻲ ﺍﻟﻴﺪ ﻓﺎﻓﻬﻢ‪ ،‬ﻓﺎﻟﺘﻮﻗﻴﺖ ﻟﻠﻌﻴﻨﻴﻦ ﻭﺍﻹﻋﻄﺎﺀ ﻋﻨﻬﻤﺎ ﻻﺯﻣﺎﻥ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﺮﺣﻪ‪ ٨٣/٣ :‬ ‪.٨٦‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٨٣/٣ :‬ ‪.٨٤‬‬ ‫‪127‬‬‫ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫‪ ١١١‬إذا ن ا‪ B_ eGa‬ا‪:‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻟﻮ ﻛﺎﻧﺎ ﺑﺬﻣﺔ ﺍﻟﻐﻴﺮ ﺑﻘﺮﺽ ﺃﻭ ﺩﻳﻦ ﺣﻞ‪ ،‬ﺃﻭ ﺑﻐﻴﺮﻫﻤﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺄﺧﺬ ﺍﻟﻮﻗﺖ ﻟﺪﻳﻦ ﻭﻟﻮ ﻟﻢ ﻳﺤﻞ ﺃﺟﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ‪‬‬ ‫ﺍﻟﺪﻳﻦ‬ ‫ﻭﻟﻮ ﺣﻞ ﻭﻟﻢ ﻳﻤﻨﻊ ﻣﻨﻪ ﺣﺘﻰ ﻳﻘﺒﻀﻪ‪ ،‬ﻭﻻ ﻳﺰﻛﻲ ﻋﻠﻰ ﺩﻳﻦ ﻟﻢ ﻳﺤﻞ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺰﻛﻴﻪ‬ ‫ﻣﻦ ﻫﻮ ﻓﻲ ﺫﻣﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﺣﻞ ﻓﻼ ﻳﺰﻛﻴﻪ ﻫﻮ ﺑﻞ ﻣﺎﻟﻜﻪ‪ ،‬ﻭﻳﺰﻛﻴﻪ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﺤﻮﻝ‪ ،‬ﻭﻋﻠﻴﻪ‪ ،‬ﻓﻠﻮ ﻗﺒﻀﻪ ﻭﺃﻋﻄﺎﻩ ﻵﺧﺮ ﺩﻳ ﻨﺎ ﻭﻫﻜﺬﺍ ﻟﻢ ﺗﻠﺰﻣﻪ ﺯﻛﺎﺗﻪ‬ ‫ﺃﺑﺪﺍ ﻣﺎ ﻟﻢ ﻳﺤﻞ ﺍﻟﺤﻮﻝ ﻭﻫﻮ ﺑﻴﺪﻩ ﺃﻭ ﻳﻘﺼﺪ ﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺰﻛﻴﻪ‬ ‫‬ ‫ﻣﺎﻟﻜﻪ ﻭﻳﺴﻘﻄﻪ ﻣﻦ ﻫﻮ ﻓﻲ ﺫﻣﺘﻪ ﻭﻟﻮ ﻟﻢ ﻳﺤﻞ ﺃﺟﻠﻪ‪ ،‬ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻭﺍﺧﺘﻠﻒ ﻓﻲ‬ ‫ﺍﻷﺟﻞ ﻏﻴﺮ ﺍﻟﺴﻠﻒ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻻ ﻳﺰﻛﻲ ﺣﺘﻰ ﻳﻘﺒﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺰﻛﻲ ﻣﻦ ﺭﺃﺱ ﺍﻟﻤﺎﻝ‬ ‫ﺍﻟﺬﻱ ﺑﺎﻋﻪ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺣﻞ ﻭﺟﺒﺖ ﻓﻴﻪ ﻟﻤﺎ ﻣﻀﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺘﻰ ﻳﻘﺪﺭ ﻋﻠﻰ‬ ‫ﺃﺧﺬﻩ ﻭﻳﺆﺩﻱ‪ ،‬ﻗﻴﻞ‪ :‬ﻋﻦ ﺍﻟﺴﻠﻒ‪ :‬ﻣﻦ ﺭﺃﺱ ﺍﻟﻤﺎﻝ ﻣﺎ ﻟﻢ ﻳﺤﻞ ﻭﻳﻘﺒﺾ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺣﺘﻰ ﻳﻘﺒﺾ ﻓﻴﺆﺩﻱ ﻣﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺣﻞ ﻭﺟﺒﺖ ﻓﻴﻪ ﻟﻤﺎ ﻣﻀﻰ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻣﻔﻠﺲ‬ ‫ ﻣﺘﻌﻠﻖ ﺑﻤﺤﺬﻭﻑ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺟﻤﻠﺔ ﻳﺤﻞ ﺍﻟﺘﻲ ﻫﻲ ﻧﻌﺖ ﺩﻳﻦ ﺃﻱ ﺃﻭ ﺛﺒﺖ‬ ‫ﻋﻠﻰ ﻣﻔﻠﺲﻭﺇﺫﺍ ﺃﻳﺴﺮ ﺑﻌﺪ ﻭﻗﺒﻀﻪ ﺯﻛﺎﻩ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺴﻨﺔ ﻭﺍﺣﺪﺓ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺣﺘﻰ ﻳﺤﻮﻝ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﺇﻥ ﺯﻛﻰ ﻣﺎ ﻋﻠﻰ ﻣﻔﻠﺲ ﻛﻔﺎﻩ‪ ،‬ﻭﺇﻥ ﺃﻳﺴﺮ ﻭﻟﻢ‬ ‫ﻳﻘﺒﻀﻪ ﻓﻔﻲ ﺣﻜﻢ ﻗﺎﺑﻀﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺃﻧﻪ ﻻ ﺯﻛﺎﺓ ﻓﻲ ﺩﻳﻦ ﻋﻠﻰ‬ ‫ﻣﻔﻠﺲ ﺃﻭ ﻟﻢ ﻳﺤﻞ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻣﻤﻨﻮﻉ ﻣﻦ ﻗﺒﻀﻪ‪ ،‬ﻓﺈﻥ ﺟﺤﺪﻩ ﺍﻟﻤﺪﻳﺎﻥ ﺍﻟﻐﻴﺮ‬ ‫ﺍﻟﻤﻔﻠﺲ‪ ،‬ﻓﺤﻠﻔﻪ ﻭﻟﻮ ﺣﻠﻔﻪ ﺑﻼ ﺣﺎﻛﻢ ﻟﻢ ﺗﻠﺰﻣﻪ؛ ﻷﻧﻪ ﺑﻌﺪ ﺍﻟﺘﺤﻠﻴﻒ ﻻ ﺷﻲﺀ ﻟﻪ‬ ‫ﻭﻟﻮ ﺑ ‪‬ﻴﻦ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻇﻬﺮﺕ ﻟﻪ ﺑﻴﻨﺔ ﺑﻌﺪ ﺍﻟﺤﻠﻒ ﻭﻟﻢ ﻳﻌﻠﻢ ﺑﻬﺎ ﻗﺒﻠﻪ ﺃﺧﺬ‪) ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻣﻘﺼﺮﺍ ﻓﻼ ﻳﻌﺬﺭ ﻓﻲ ﺗﺮﻛﻪ‬ ‫‬‫ﻳﺤﻠﻔﻪ ﺃﺩ‪‬ﻯ ﻋﻠﻴﻪ ﺇﺫﺍ ﺣﻞ( ﻷﻧﻪ ﻣﺎ ﻟﻢ ﻳﺤﻠﻔﻪ ﻳﻌﺪ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺃﺩﺍﺀ ﻋﻠﻴﻪ ﻷﻧﻪ ﻣﻤﻨﻮﻉ ﻣﻨﻪ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٨٤/٣ :‬ ‪.٨٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪128‬‬ ‫ﻳﺤﻞ‪ ،‬ﻭﻻ ﻓﻲ‬ ‫‬‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻭﻻ ﺯﻛﺎﺓ ﻓﻲ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺍﻵﺟﻞ ﺣﺘ‪‬ﻰ‬ ‫ﻳﺤﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﻣﻦ ﻻ ﻳﺮﺟﻮﻩ ﻟﻢ ﺗﻠﺰﻣﻪ ﺯﻛﺎﺓ ﺣﺘ‪‬ﻰ‬ ‫‬‫ﺍﻟﺼﺪﺍﻕ ﺍﻵﺟﻞ ﺣﺘ‪‬ﻰ‬ ‫ﻳﻘﺒﻀﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋ ﻠﻰ ﻣﻦ ﻳﺮﺟﻮﻩ ﺃﺧﺮﺝ ﺯﻛﺎﺗﻪ)‪.(١‬‬ ‫‪ RG   ١١٢‬ا‪0Pa‬ق أ]‪B‬ه‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻭﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﻻ ﺗﺆﺧﺬ ﻓﻲ ﺍﻟﺼﺪﻗﺔ ﻫﺮﻣﺔ ﻭﻻ ﺫﺍﺕ ﻋﻮﺍﺭ ﻭﻻ ﺗﻴﺲ‬ ‫ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﻟﻤﺼﺪﻕ«)‪ ،(٢‬ﻭﺛﺒﺖ ﺫﻟﻚ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻭﺭﻭﻳﻨﺎ ﺫﻟﻚ ﻋﻦ‬ ‫ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ ،‬ﻭﺭﻭﻳﻨﺎ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﻳﺆﺧﺬ ﻓﻲ ﺍﻟﺼﺪﻗﺔ ﺫﻛﺮ‪،‬‬ ‫ﺃﺧﻴﺮ ﻟﻪ ﺃﺧﺬﻫﺎ‪،‬‬ ‫ﻭﻻ ﻫﺮﻣﺔ‪ ،‬ﻭﻻ ﺟﺪﻉ‪ ،‬ﻭﻻ ﺫﺍﺕ ﻋﻮﺍﺭ ﻣﻦ ﺍﻟﺸﺎﺓ‪ ،‬ﻭﺍﻟﻬﺮﻣﺔ ‬ ‫ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻬﺎﺑﻞ ﺃﻭ ﺫﺍﺕ ﻋﻴﺐ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻣﺎﻟﻚ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻛﻠﻬﺎ ﺟﺮﺑﺎﺀ ﺃﺧﺬ ﻣﻨﻬﺎ ﺍﻟﻤﺼﺪﻕ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻣﺤﻤﺪﺍ ﻗﺎﻝ‪ :‬ﻳﺆﺧﺬ ﺃﻓﻀﻠﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‪:‬‬ ‫‬‫ﻭﻳﻌﻘﻮﺏ ﻭﻣﺤﻤﺪ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ﻫﺸﻴﻤﺎ ﻳﺸﺘﺮﻱ ﻟﻪ‬ ‫‬‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻔﺮﻳﻀﺔ ﺻﺤﻴﺤﺔ ﺃﺧﺬﻫﺎ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﺑﻨﺼﻴﺒﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺼﺪﻕ ﺃﻥ‬ ‫ﻳﺄﺧﺬ ﻫﺮﻣﺔ ﻭﻻ ﻣﻬﺰﻭﻟﺔ‪ ،‬ﻭﻻ ﺫﺍﺕ ﻋﻮﺍﺭ‪ ،‬ﻭﻻ ﺟﺪﻋﺔ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺗﻴﺲ‬ ‫ﺍﻟﻐﻨﻢ‪ ،‬ﻭﻳﺨﺮﺝ ﻋﻨﺪﻱ ﻓﻲ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺃﺫﻥ ﺭﺏ ﺍﻟﻤﺎﻝ ﺑﺘﻴﺲ ﺍﻟﻐﻨﻢ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ‬ ‫ﻣﺜﻞ ﺍﻟﻔﺮﻳﻀﺔ ﺃﻭ ﺃﻓﻀﻞ ﺟﺎﺯ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﺨﺮﺝ ﻋﻨﺪﻱ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻪ‬ ‫ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺗﻠﻚ ﺍﻷﺳﻨﺎﻥ ﺍﻟﺘﻲ ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺼﺪﻕ ﺃﻥ ﻳﺄﺧﺬﻫﺎ ﺃﻓﻀﻞ‬ ‫ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﻔﺮﻳﻀﺔ ﻓﻲ ﺍﻟﻨﻈﺮ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﻫﺬﺍ ﺇﻧﻤﺎ ﻫﻮ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪.١١٦١/٢ :‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﺧﺰﻳﻤﺔ ﺑﺴﻨﺪﻫﻢ ﻋﻦ ﺃﻧﺲ ‪. ƒ‬‬ ‫‪129‬‬‫ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻟﻴﺲ ﻋﻠﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﺫﻟﻚ ﻣﺤﻤﻮﻝ ﻋﻠﻴﻪ ﻟﺮﺏ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﺈﺫﺍ ﺷﺎﺀ ﺫﻟﻚ ﺭﺏ ﺍﻟﻤﺎﻝ‪،‬‬ ‫ﻭﻛﺎﻥ ﺫﻟﻚ ﺃﻓﻀﻞ ﻓﻲ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻓﻼ ﻭﺟﻪ ﻳﻤﻨﻊ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻘﻮﻝ‬ ‫ﻟﻴﺲ ﻋﻠﻴﻪ ﺫﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻟﻴﺲ ﻋﻠﻴﻪ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺤﻖ ﻟﻐﻴﺮﻩ ﻓﻠﻌﻠﻪ ﻳﻠﺤﻘﻪ‬ ‫ﻣﻌﻨﻰ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻳﺄﺧﺬ ﻻ ﻣﺎ ﻳﺠﻮﺯ ﻓﻲ ﺍﻟﻔﺮﻳﻀﺔ؛ ﻷﻥ ﺍﻟﻤﺎﻝ‬ ‫ﻟﻐﻴﺮﻩ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺍﻟﻤﺎﻝ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻮﻛﻴﻞ ﻭﺍﻷﻣﻴﻦ)‪.(١‬‬ ‫ ‬‫‬‫‬ ‫ﺍﻟﺴﻦ‪.‬‬ ‫ﺃﺿﺮ ﺑﻬﺎ ﻛ ﺒ ﺮ ‬‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺃﻣﺎ ﺍ ﻟ ﻬﺮﻣﺔ )ﺑﻜﺴﺮ ‬ ‫ﺍﻟﺮﺍﺀ(‪ :‬ﻓﻬﻲ ﺍﻟﺘﻲ ‬ ‫ﻮﺍﺭ )ﺑﻔﺘﺢ ﺍﻟﻌﻴﻦ ﻭﺗﻀﻢ(‪ :‬ﻓﻬﻲ ﺻﺎﺣﺒﺔ ﻋﻴﺐ ﻭﻧﻘﺺ‪ ،‬ﻭﺇ ﻧﻤﺎ‬‫ﻭﺃﻣﺎ ﺫﺍﺕ ﻋ ‬ ‫‬ ‫ﻌﻴﺒﺎ ﻓﻲ‬‫ﻋﻄﻒ ﻫﺬﺍ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻪ؛ ﻷ ﻥ ﺍ ﻟﻬﺮﻡ ﻟﻴﺲ ﺑﻌﻴﺐ ﻓﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣ ‬ ‫ﻭﺃﻣﺎ ﺍﻟ ﺘﻴﺲ‪ :‬ﻓﻬﻮ ﻓﺤﻞ ﺍﻟﻐﻨﻢ‪.‬‬ ‫ﺍﻟﺸﺮﻉ‪ .‬‬ ‫‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻋ ﻠﺔ ﺍﻟ ﻨﻬﻲ ﻋﻦ ﺃﺧﺬﻩ‪:‬‬ ‫ﻭﻳﺆﻳﺪ ﺍﻻﺳﺘﺜﻨﺎﺀ‬ ‫ﻓﻴﺘﻀﺮﺭ ﺑﺈﺧﺮﺍﺟﻪ‪،‬‬‫ﻓﻘﻴﻞ‪ :‬ﻷ ﻥ ﺍ ﻟﻤﺎﻟﻚ ﻳ ‬ ‫ﻘﺼﺪ ﻣﻨﻪ ﺍﻟﻔﺤﻮﻟﺔ؛‬ ‫‬‫‬‫‬ ‫ﺍﻟﻮﺍﻗﻊ ﺑﻌﺪﻩ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻟﻨﺘﻨﻪ‪ ،‬ﻭﻓﺴﺎﺩ ﻟﺤﻤﻪ‪ ،‬ﻓﻬﻮ ﻣﺮﻏﻮﺏ ﻋﻨﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻷ ﻥ ﺍﻟﻮﺍﺟﺐ‬ ‫‬ ‫ﻛﻞ ﺍ ﻟﻤﺎﺷﻴﺔ‪ ،‬ﺃﻭ ﺑﻌﻀﻬﺎ ﺇﻧﺎﺛﺎ ﻻ ﻳﺆﺧﺬ ‬ ‫ﺍﻟﺬﻛﺮ‬‫ﻫﻲ ﺍﻷﻧﺜﻰ‪ .‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇ ﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ‬ ‫ﺍﻟﺴ ﻨﺔ‪:‬‬‫‬ ‫ﺇﻻ ﻓﻲ ﻣﻮﺿﻌﻴﻦ ﻭﺭﺩﺕ ﺑﻬﻤﺎ ‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﺧﺬ ﺍﺑﻦ ﺍﻟ ﻠﺒﻮﻥ ﻣﻦ ﺧﻤﺲ ﻭﻋﺸﺮﻳﻦ ﻣﻦ ﺍﻹﺑﻞ ﻣﻜﺎﻥ ﺑﻨﺖ‬ ‫ﺍ ﻟﻤﺨﺎﺽ ﻋﻨﺪ ﻋﺪﻣﻬﺎ‪ ،‬ﻭﻫﻮ ﻣ ﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻣﺨﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﻗﻮﻣﻨﺎ ﺃﺧﺬ ﺍﻟ ﺘﺒﻴﻊ ﻣﻦ ﺛﻼﺛﻴﻦ ﻣﻦ ﺍﻟﺒﻘﺮ‪.‬‬ ‫ﺫﻛﻮﺭﺍ ﻓﻴﺆﺧﺬ ﺍﻟﺬﻛﺮ‪.‬‬ ‫‬‫ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻧﺖ ﻣﺎﺷﻴﺘﻪ ﻛ ﻠﻬﺎ‬ ‫‬ ‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﻏﺴﺎﻥ‪ :‬ﻭﺟﺪﻧﺎ ﻓﻲ ﻛﺘﺐ ﺍ ﻟﻤﻐﺮﺏ‪ :‬ﻻ ﻳﺠﻮﺯ ‬ ‫ﻟﻠﺴﺎﻋﻲ ﺃﻥ‬ ‫ﺍﻟﺮﺍﻋﻲ ﺯﺍﺩﻩ(‪.‬‬ ‫ﻳﺄﺧﺬ ﺍﻟﻜﺮﺍﺯ )ﻭﻫﻮ‪ :‬ﻛﺒﺶ ﻳﺤﻤﻞ ﻋﻠﻴﻪ ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٥٧/١٨ :‬ ‪.١٥٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪130‬‬ ‫ﺍﻟﺪﺭﻧﺔ‪ :‬ﻓﻬﻲ ﺍ ﻟﺠﺮﺑﺎﺀ‪.‬‬ ‫ﻭﺃﻣﺎ ‬‫‬ ‫‬ ‫ﻭﺃﻣﺎ ﺍ ﻟﻤﺮﻳﻀﺔ‪ :‬ﻓﻬﻲ ﺍﻟﺘﻲ ﺑﻬﺎ ﻧﻮﻉ ﻣﻦ ﺍ ﻟﻤﺮﺽ‪.‬‬‫‬ ‫ﻭﺃﻣﺎ ﺍﻟ ﻠﺌﻴﻤﺔ‪ :‬ﻓﻬﻲ ﺍﻟﻌﺠﻔﺎﺀ؛ ﺃﻱ‪ :‬ﺍ ﻟﻤﻬﺰﻭﻟﺔ)‪.(١‬‬ ‫‬ ‫ﻟﺴﻌﺎﺗﻪ‪» :‬ﻻ ﺗﺄﺧﺬﻭﺍ ﺣﺮﺯﺍﺕ ﺍﻟ ﻨﺎﺱ ﻭﻻ ﺍ ﻟﺤﺎﻓﻞ«‪.‬‬‫ﻭﻛﺎﻥ ﻋﻤﺮ ﻳﻘﻮﻝ ‬ ‫ﺍﺕ«؛ ﺑﻤﻬﻤﻠﺔ ﻓﺰﺍﻱ ﻣﻌﺠﻤﺔ ﻓﺮﺍﺀ ﻣﻬﻤﻠﺔ‪،‬‬‫ﻗﺎﻝ ﻓﻲ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ‪ :‬ﻗﻮ ﻟﻪ‪» :‬ﺣﺰﺭ ‬ ‫‬ ‫ﺳﺠ ﺪﺓ ﻭﺳﺠﺪﺍﺕ‪ ،‬ﻭﻫﻲ ﺧﻴﺎﺭ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻗﺪ ﻳﺴﻜﻦ ﺛﺎﻧﻴﻪ ﻓﻲ‬‫‬‫ﺟﻤﻊ ﺣﺰﺭﺓ ﻣﺜﻞ‬ ‫ﺣﺮ ﺯﺓ‬ ‫ﺍﻟﺤﺰﺭﺓ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪ ،‬ﻭﻳﺮﻭﻯ ‬ ‫‬‫ﺍﻟﺼﻔﺔ‪ ،‬ﻭﺗﻄﻠﻖ‬ ‫ﺍﻟﺠﻤﻊ ﻋﻠﻰ ﺗﻮﻫ‪‬ﻢ ‪‬‬ ‫ﺑﺘﻘﺪﻳﻢ ﺍﻟﺮﺍﺀ ﻋﻠﻰ ﺍﻟﺰﺍﻱ‪ ،‬ﻗﻴﻞ‪ :‬ﺳ ‪‬ﻤﻴﺖ ﺑﺬﻟﻚ ﻷ ‪‬ﻥ ﺻﺎﺣﺒﻬﺎ ‬ ‫ﻳﺤﺮﺯﻫﺎ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻳﺼﻮﻧﻬﺎ ﻋﻦ ﺍﻻﺑﺘﺬﺍﻝ‪.‬‬ ‫ﻓﺎﺀ ﻣﻜﺴﻮﺭﺓ‪ ،‬ﻫﻲ ﺫﺍﺕ‬‫‬‫‬‫ﻗﻮ ﻟﻪ‪» :‬ﻭﻻ‬ ‫ﺍﻟﺤﺎﻓﻞ«؛ ﺑﺤﺎﺀ ﻣﻬﻤﻠﺔ ﻓﺄﻟﻒ ﺑﻌﺪﻫﺎ ‬‫‬ ‫ﻣﻤﺘﻠﺊ ﻟﺒ ﻨﺎ‪،‬‬ ‫‬‫ﺣﺎﻓﻞ‪ ،‬ﺃﻱ‪:‬‬ ‫‬‫ﺿﺮﻉ‬ ‫‬‫ﺍﻟﻀﺮﻉ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻫﻮ ﻛﻨﺎﻳ ﺔ ﻋﻦ ﻛﺜﺮﺓ ﻟﺒﻨﻬﺎ‪ ،‬ﻳﻘﺎﻝ‪:‬‬ ‫ﻮﻻ ﺇﺫﺍ ﺍﺟﺘﻤﻊ‪ ،‬ﻭﺳ ‪‬ﻤﻲ‬ ‫ﺍﻟﻠﺒﻦ ﻭﻏﻴﺮﻩ ﺣﻔ ‬ ‫‬‫ﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﻳﻘﺎﻝ‪ :‬‬ ‫ﺣﻔ ﻞ‬‫‬‫ﻭﺃﺻﻞ ﺍﻟﺤﻔ ﻞ ‬ ‫ﺣﺎﻓﻼ ﻻﺟﺘﻤﺎﻉ ﺍﻟﻠﺒﻦ ﻓﻴﻪ)‪.(٢‬‬‫‬‫ﺍﻟﻀﺮﻉ ﺃﻭ ﺍﻟﺸﺎﺓ‬ ‫‬ ‫ز ة اﻷم‪:‬‬‫‪  ١١٣‬ﻻ  ٴ‬ ‫ﻌﺎﺓ‪:‬‬ ‫ﻟﻠﺴ ‬ ‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻗﺎﻝ‪ :‬ﺑﻠﻐﻨﻲ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ ‪‬‬ ‫ﺤ ﻼ‪ ،‬ﻭﻻ‬‫ﺨ ﻠ ﺔ‪ ،‬ﻭﻻ ﺭ ‪‬ﺑﻰ‪ ،‬ﻭﻻ ﺃ ﻛﻮ ﻟ ﺔ‪ ،‬ﻭﻻ ﻓ ‬ ‫»ﻻ ﺗﺄﺧﺬﻭﺍ ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﻟﻤﺎﺷﻴﺔ ﺳ ‬ ‫ﺫﺍﺕ ﻫﺰﺍﻝ‪ ،‬ﻭﻻ ﺫﺍﺕ ﻋﻮﺍﺭ«‪ .‬ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺍﻟﺴﺨﻠﺔ ﺍﻟﺘﻲ ﺗﺘﺒﻊ‬‫ﺷﺎﺭﻓ ﺔ‪ ،‬ﻭﻻ ‬ ‫ﻭﺍﻟﺮ ‪‬ﺑﻰ‪ :‬ﺍﻟﺘﻲ ﺗﺮﺑﻲ ﻭﻟﺪﻫﺎ‪ ،‬ﻭﺍﻷﻛﻮﻟﺔ‪ :‬ﺷﺎﺓ ﺍﻟﻠﺤﻢ‬ ‫ﺃﻣﻬﺎ ﻭﻫﻲ ﺗﺮﺿﻊ ﻋﻠﻴﻬﺎ‪ ،‬‬ ‫ﻭﻫﻲ ﺍﻟﺴﻤﻴﻨﺔ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ﻋﻠﻰ ﻣﺪﺍﺭﺝ ﺍﻟﻜﻤﺎﻝ ﺑﻨﻈﻢ ﻣﺨﺘﺼﺮ ﺍﻟﺨﺼﺎﻝ‪ ١٥٩/١٥ :‬ ‪.١٦١‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪.٨٤/٢ :‬‬ ‫‪‬‬ ‫ﺍﻟﻤﻮﻃﺄ =‬ ‫ﻣﺎﻟﻚ ﻓﻲ‬ ‫‬‫ﺃﻳﻀﺎ‬ ‫)‪ (٣‬ﻣﻮﺳﻮﻋﺔ ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺍﻟﻔﻘﻬﻴﺔ‪ ،٦١٧/١ :‬ﻭﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ‬ ‫‪131‬‬‫ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﺍﻟﻌﺎﻣﻞ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ‪،‬‬ ‫‬‫ﺟﻤﻊ ﺳﺎﻉﻭﻫﻮ‬ ‫‬‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻗﻮ ﻟﻪ‪ :‬‬ ‫»ﻟﻠﺴﻌﺎﺓ«؛‬ ‫ﻋﻤﻞ ﻓﻲ ‬ ‫ﺃﺧﺬﻫﺎ ﻣﻦ ﺃﺭﺑﺎﺑﻬﺎ‪.‬‬‫ﻳﻘﺎﻝ‪ :‬ﺳﻌﻰ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ ﻳﺴﻌﻰ ﺳﻌﻴﺎ ﺇﺫﺍ ‬ ‫‬ ‫ﺍﻟﻤﺎﻝ ﻣﻦ ﺍﻹﺑﻞ ‬ ‫‬‫ﻗﻮ ﻟﻪ‪» :‬ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﻟﻤﺎﺷﻴﺔ«؛ ﺃﻱ‪ :‬ﻣﻦ ﺃﺻﺤﺎﺑﻬﺎ‪ ،‬ﻭﺍﻟﻤﺎﺷﻴ ﺔ‬ ‫ﻭﺍﻟﻐﻨﻢ‪ ،‬ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻟﺴ ‪‬ﻜﻴﺖ ﻭﺟﻤﺎﻋﺔ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﺠﻌﻞ ﺍﻟﺒﻘﺮ ﻣﻦ ﺍﻟﻤﺎﺷﻴﺔ‪.‬‬ ‫ﺍﻟﺴﺨ ﻠ ﺔ ﺍﻟﺘﻲ ‬ ‫ﺗﺘﺒ ﻊ ﺃ ‪‬ﻣﻬﺎ‬‫ﻗﻮ ﻟﻪ‪ :‬‬ ‫»ﺳﺨ ﻠﺔ« ﺑﻔﺘﺢ ﻓﺴﻜﻮﻥ‪ ،‬ﻛ ﺘ ﻤ ﺮﺓ‪ .‬ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬‬ ‫ﻭﻫﻲ ﺗﺮﺿﻊ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻓﻲ ﺍﻟﻤﺼﺒﺎﺡ‪ :‬ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﻀﺄﻥ‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺳﺨ ﻞﻣﺜﻞ ﺗ ﻤﺮﺓ ﻭ ﺗ ﻤ ﺮ‪.‬‬ ‫ﺎﻝ‪ ،‬ﻭ ﺗﺠﻤﻊ ‬‫ﻭﺍﻟﺠﻤﻊ ﺳﺨ ‬ ‫‬‫ﺗﻮﻟﺪ‬ ‫ﻭﺍﻟﻤﻌﺰ ﺳﺎﻋﺔ ‬ ‫‬ ‫ﺗﻀﻌﻬﺎ ﺃﻣﻬﺎﺗﻬﺎ ﻣﻦ ﺍﻟﻀﺄﻥ‬ ‫‬‫ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ﻷﻭﻻﺩ ﺍﻟﻐﻨﻢ ﺳﺎﻋ ﺔ‬‫‬‫ﻗﺎﻝ ﺍﻷﺯﻫﺮﻱ‪:‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ‬ ‫ﻬﻤﺔ ﻟﻠﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ‬‫ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﺳﺨ ﻠﺔ‪ ،‬ﺛ ‪‬ﻢ ﻫﻲ ﺑ ‬ ‫ﻭﺍﻟﻤﻌﺰ ‬ ‫ﺼ ﻠﺖ ﻋﻦ ﺃ ‪‬ﻣﻬﺎ ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﻤﻌﺰ ﻓﺎﻟﺬﻛﺮ ﺟﻔ ﺮ ﻭﺍﻷﻧﺜﻰ‬‫ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻓ ‬ ‫ﺟﻔ ﺮﺓ‪ ،‬ﻓﺈﺫﺍ ﺭﻋﻰ ﻭﻗﻮﻱ ﻓﻬﻮ ﻋ ﺘﻮ ﺩ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺫﻟﻚ ﻛﻠ‪‬ﻪ ﺟ ‬ ‫ﺪ ﻱ ﻭﺍﻷﻧﺜﻰ ﻋ ﻨﺎ ﻕ‪،‬‬ ‫ﻴﺲ‪ ،‬ﺛ ‪‬ﻢ ﻳﺠﺪﻉ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ‬‫ﺣﻮﻝ ﻓﺎﻷﻧﺜﻰ ﻋ ﻨﺰ ﻭﺍﻟﺬﻛﺮ ﺗ ‬‫‬‫ﻣﺎ ﻟﻢ ﻳﺄﺕ ﻋﻠﻴﻪ‬ ‫ﺪﻉ ﻭﺍﻷﻧﺜﻰ ﺟﺪ ﻋﺔ ﺛ ‪‬ﻢ ﻳﺜﻨ‪‬ﻲ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﺎﻟﺬﻛﺮ ﺛﻨ ‪‬ﻲ ﻭﺍﻷﻧﺜﻰ ﺛﻨ ‪‬ﻴﺔ‪،‬‬‫ﻓﺎﻟﺬﻛﺮ ﺟ ‬ ‫ﻭﺻﺎﻟﻌﺎ ﻓﻲ ﺍﻟﺴﺎﺩﺳﺔ‪،‬‬ ‫‬‫ﺛ ‪‬ﻢ ﻳﻜﻮﻥ ﺭﺑﺎﻋ ‪‬ﻴﺎ ﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺳﺪﺍﺳ ‪‬ﻴﺎ ﻓﻲ ﺍﻟﺨﺎﻣﺴﺔ‪،‬‬ ‫ﻭﻟﻴﺲ ﺑﻌﺪ ﺍﻟﺼﻠﻮﻉ ﺳ ‪‬ﻦ‪ .‬ﻭﻻ ﻳﺆﺧﺬ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ ‪‬ﺇﻻ ﺍﻟﻤﺴﻨ‪‬ﺔ ﺍﻟﺜﻨ ‪‬ﻴﺔ ﻣﻦ ﺍﻟﻀﺄﻥ‬ ‫ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻭﻓﻴﻪ ﺯﻳﺎﺩ ﺓ ﻭﻧﻘﺺ ﻋ ‪‬ﻤﺎ ﺫﻛﺮ ﺍﻟﻤﺼﻨ‪‬ﻒ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻪ‪،‬‬‫=‬ ‫ﻭﻧﺺ ﺍﻟﺤﺪﻳﺚ ﻋﻨﺪ ﻣﺎﻟﻚ ﻋﻦ‬‫ﻭﺃﺧﺮﺟﻪ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﺑﻦ ﺣﺰﻡ ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻣﺮﻓﻮ ﻋﺎ‪ ،‬‬ ‫ﻳﻌﺪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺴﺨﻞ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪:‬‬‫ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃ ‪‬ﻥ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺑﻌ ﺜﻪ ﻣﺼﺪﻗﺎ ﻓﻜﺎﻥ ‪‬‬ ‫ﺃﺗﻌﺪ ﻋﻠﻴﻨﺎ ﺑﺎﻟﺴﺨﻞ ﻭﻻ ﺗﺄﺧﺬ ﻣﻨﻪ ﺷﻴ ﺌﺎ؟ ﻓﻠ ‪‬ﻤﺎ ﻗﺪﻡ ﻋﻠﻰ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺫﻛﺮ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫‪‬‬ ‫‬ ‫ﺗﺄﺧﺬ ﺍﻷﻛﻮﻟﺔ‪ ،‬ﻭﻻ ﺍﻟﺮﺑﺎ‪ ،‬ﻭﻻ‬‫ﺗﻌ ‪‬ﺪ ﻋﻠﻴﻬﻢ ﺑﺎﻟﺴﺨﻠﺔ ﻳﺤﻤ ﻠﻬﺎ ﺍﻟﺮﺍﻋﻲ ﻭﻻ ‬ ‫ﺗﺄﺧﺬﻫﺎ‪ ،‬ﻭﻻ‬‫ﻧﻌﻢ ‬ ‫‬ ‫ﻋﺪﻝ ﺑﻴﻦ ﻏﺜﺎﺀ ﺍﻟﻐﻨﻢ ﻭﺧﻴﺎﺭﻩ‪ .‬ﻭﻗﺎﻝ‬ ‫‬‫ﻓﺤﻞ ﺍﻟﻐﻨﻢ‪ ،‬ﻭﺗﺄﺧﺬ ﺍﻟﺠﺬﻋﺔ ﻭﺍﻟﺜﻨ ‪‬ﻴﺔ ﻭﺫﻟﻚ‬ ‫‬‫ﺾ‪ ،‬ﻭﻻ‬‫ﺍﻟﻤﺎﺧ ‬ ‫ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ‪ :‬ﺣﺪﺛ‪‬ﻨﺎ ﺃﺑﻮ ﺃﺳﺎﻣﺔ ﻋﻦ ﺍﻟﻨﻬﺎﺱ ﺑﻦ ﻓﻬﻢ ﻋﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻣﺴﻠﻢ ﻗﺎﻝ‪» :‬ﺑﻌﺚ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ‪ «...‬ﺍﻟﺤﺪﻳﺚ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪:‬‬ ‫‪ ٨١/٢‬ ‪.٨٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪132‬‬ ‫ﻓﻤﺎ ﻓﻮﻗﻬﺎ‪ ،‬ﻭﺍﻟﺮﺑﺎﻋﻴﺔ ﻣﻦ ﺍﻟﻤﻌﺰ ﻓﻤﺎ ﻓﻮﻗﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻰ ﺍﻟﺠﺪ ﻋﺔ ﻣﻦ ﺍﻟﻀﺄﻥ‬ ‫ﺍﻟﻐﻨﻢ‬ ‫‬‫ﻓﺎﻟﺜﻨ ‪‬ﻴﺔ ﻣﻦ ﺍﻟﻤﻌﺰ ﻓﻼ ﺑﺄﺱ ﻭﻫﻮ ﺃﻗﻞ‪ ‬ﻣﺎ ﻳﺠﺰﻱ ﻣﻦ ﺍﻟﻀﺤﺎﻳﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻛﻠﻬﺎ ﺳﺨ ﺎﻻ ﻫﻞ ﺗﺆﺧﺬ ﻣﻨﻬﺎ ﺳﺨ ﻠﺔ؟ ﻗﻴﻞ‪ :‬ﻻ ﺗﺆﺧﺬ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺤﻀﺮ ﻣﺎ ﻳﺠﺰﻱ‬ ‫‪‬‬ ‫ﺗﺆﺧﺬ ﻣﻨﻪ ﺳﺨ ﻠ ﺔ ﻷ ‪‬ﻥ ﺯﻛﺎﺓ ﺍﻟﻤﺎﻝ ﻣﻨﻪ‪ ،‬ﻭﻻ‬ ‫‬‫ﻓﻲ ﺍﻟﺼﺪﻗﺔ ﻟﺤﺪﻳﺚ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﻜﻠ‪‬ﻒ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﻏﻴﺮ ﻣﺎ ﻳﻤﻠﻚ‪ ،‬ﻭﻫﻮ ﺃﻗﻮﻯ ﻓﻲ ﺍﻟﻘﻴﺎﺱ ﻭﻳﺪ ‪‬ﻝ ﻋﻠﻴﻪ ‬ ‫ﻗﻮﻝ ﺃﺑﻲ‬ ‫ﺑﻜﺮ ‪ : ƒ‬ﻭﺍﷲ ﻟﻮ ﻣﻨﻌﻮﻧﻲ ﻋ ﻨﺎﻗﺎ ﺑﻔﺘﺢ ﺍﻟﻌﻴﻦ ﻭﻫﻲ ﺍﻟﺼﻐﻴﺮ ﺓ ﻣﻦ ﺃﻧﺜﻰ ﺍﻟﻤﻌﺰ‪،‬‬ ‫ﻓﺈﻧ‪‬ﻪ ﻟﻮ ﻟﻢ ﺗﻜﻦ ﻭﺍﺟﺒ ﺔ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﻮﺍﺿﻊ ﻣﺎ ﻛﺎﻥ ﻟﺘﺨﺼﻴﺼﻬﺎ ﺑﺎﻟﺬﻛﺮ ﻣﻌﻨﻰ‪.‬‬ ‫ﺍﻟﻤﺎﻝ‬ ‫‬‫ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ‬ ‫‬‫ﻳﺤﺘﻤﻞ ﺍﻟﺘﺨﺼﻴﺺ ﻭﻫﻮ‬ ‫‬‫ﻭﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ‬ ‫ﻛﻠﻬﺎ ‬ ‫ﻫﺮ ﻣ ﺔ ﺃﻭ‬‫ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻤﺎﺷﻴ ﺔ ‪‬‬ ‫‬‫ﺑﺎﻟﺴﺨ ﺎﻝ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻣﺨﺘﻠﻄ ﺎ ‪‬‬ ‫ﺫﺍﺕ ﻫﺰﺍﻝ ﺃﻭ ﻋﻮﺍﺭ ﻓﺈﻧ‪‬ﻪ ﻻ ﻳﻜﻠ‪‬ﻒ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﻏﻴﺮﻫﺎ ﻋﻠﻰ ﺍﻟﻤﺨﺘﺎﺭ ﻋﻨﺪﻱ‪،‬‬ ‫ﻭﻳﻜﻠ‪‬ﻒ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪...‬‬ ‫ﺍﻟﺮ ‪‬ﺑﻰ‬ ‫ﺍﻟﻤﻮﺣﺪﺓ‪ .‬ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬‬ ‫‪‬‬‫ﻗﻮ ﻟﻪ‪» :‬ﻭﻻ ﺭ ‪‬ﺑﻰ«؛ ﺑﻀ ‪‬ﻢ ﺍﻟﺮﺍﺀ ﻭﺗﺸﺪﻳﺪ ﺍﻟﺒﺎﺀ‬ ‫ﺍﻟﺘﻲ ﺗﺮ ‪‬ﺑﻲ ﻭﻟﺪﻫﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺍﻟﺘﻲ ﺗﺮﺑﻰ ﻓﻲ ﺍﻟﺒﻴﺖ ﻟﻠﺒﻨﻬﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺍﻟﺸﺎ ﺓ‬ ‫ﻳﻮﻣﺎ ﻣﻦ‬ ‫ﺍﻹﺳﻢ ﺇﻟﻰ ﺧﻤﺴﺔ ﻋﺸﺮ ‬ ‫‬‫ﺍﻟﺘﻲ ﻭﺿﻌﺖ ﺣﺪﻳ ﺜﺎ‪ ،‬ﻗﻴﻞ‪ :‬ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﻫﺬﺍ‬ ‫ﺗﺨﺘﺺ ﺑﺎﻟﻤﻌﺰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﺗﻜﻮﻥ ﻣﻦ ﺍﻟﻤﻌﺰ‬ ‫‪‬‬‫ﻭﻻﺩﺗﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻟﻰ ﺷﻬﺮﻳﻦ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻧﻬﻲ ﻋﻦ ﺃﺧﺬﻫﺎ ﻷﻧ‪‬ﻬﺎ ﻣﻦ‬ ‫ﺟﻤﻴﻌﺎ ﻭﺭ ‪‬ﺑﻤﺎ ﺟﺎﺀ ﻓﻲ ﺍﻹﺑﻞ ‬ ‫‬‫ﻭﺍﻟﻀﺄﻥ‬ ‫ﻳﻔﺮﻕ‬‫‪‬‬ ‫ﻛﺮﺍﺋﻢ ﺍﻷﻣﻮﺍﻝ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻟﻬﺰﺍﻟﻬﺎ ﻟﻘﺮﺏ ﻋﻬﺪﻫﺎ ﻣﻦ ﺍﻟﻮﻻﺩﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺌﻼ ‬ ‫ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﻭﻟﺪﻫﺎ‪.‬‬ ‫ﻗﻮ ﻟﻪ‪» :‬ﻭﻻ ﺃ ﻛﻮ ﻟﺔ«؛ ﺑﻔﺘﺢ ﺍﻟﻬﻤﺰﺓ ﻭﺿ ‪‬ﻢ ﺍﻟﻜﺎﻑ‪ ،‬ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬‬ ‫ﺍﻷﻛﻮ ﻟﺔ ﺷﺎ ﺓ‬ ‫ﺍﻟﻠﺤﻢ‪ ،‬ﻭﻫﻲ ﺍﻟﺴﻤﻴﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺍﻟﺸﺎﺓ ﺍﻟﺘﻲ ﺗﻌﺰﻝ ﻟﻸﻛﻞ ﻭ ﺗﺴ ‪‬ﻤﻦ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ‬ ‫ﺍﻟﻌﺎﻗﺮ ﻣﻦ ﺍﻟﺸﻴﺎﻩ‪ ،‬ﻭﺍﻟﺸﺎ ﺓ ﺗﻌﺰﻝ ﻟﻸﻛﻞ‪ .‬ﻭﺃ ‪‬ﻣﺎ ﺍ ‬ ‫ﻷ ﻛﻮ ﻟ ﺔ ﺑﻀ ‪‬ﻢ ﺍﻟﻬﻤﺰﺓ ﻭﺍﻟﻜﺎﻑ ﻓﻬﻲ‬‫‬ ‫ﻗﺒﻴﺤ ﺔ ﺍﻟﻤﺄﻛﻮﻝ‪.‬‬ ‫‪133‬‬‫ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫‬ ‫ﻓﺤﻼ«؛ ﻭﻫﻮ ﻣﺎ ﺃﻋ ‪‬ﺪ ﻟﻠﻀﺮﺍﺏ ﻭﻳﺴ ‪‬ﻤﻰ ﻓﻲ ﺍﻟﻐﻨﻢ ‬ ‫ﺗﻴﺴﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬‫ﻗﻮ ﻟﻪ‪» :‬ﻭﻻ ‬ ‫ﻣﺨﺼﻮﺹ ﺑﺎﻟﻤﻌﺰ ﺩﻭﻥ ﺍﻟﻀﺄﻥ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻧﻬﻰ ﻋﻦ ﺃﺧﺬﻩ ﻷﻧ‪‬ﻪ ﻻ ﻣﻨﻔﻌﺔ ﻓﻴﻪ‬‫‬‫ﺍﻟﺘﻴﺲ‬ ‫‬ ‫‬ ‫ﻟﺪﺭ ﻭﻻ ﻧﺴﻞ ﻭﺇﻧ‪‬ﻤﺎ ﻳﺆﺧﺬ ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﻣﺎ ﻓﻴﻪ ﻣﻨﻔﻌ ﺔ ﻟﻠﻨﺴﻞ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻷ ‪‬ﻥ ﺍﻟﻤﺎﻟﻚ‬ ‫‪‬‬ ‫ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻟﻴﻨﺰﻭ ﻋﻠﻰ ﺍﻟﻐﻨﻢ‪.‬‬ ‫ﻗﻮ ﻟﻪ‪» :‬ﻭﻻ ﺷﺎﺭﻓ ﺔ«؛ ﻭﻳﻘﺎﻝ ﻟﻬﺎ‪ :‬ﺷﺎﺭﻓﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﻤﺴﻨ‪‬ﺔ ﻣﻦ ﺍﻟﻨﻮﻕ‪ ،‬ﻭﺑﻤﻌﻨﺎﻫﺎ‬ ‫ﺍﻟﻬﺮﻣﺔ‪.‬‬ ‫ﺍﻟﺴ ﻤﻦ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻫ ﺰﻟﺖ ﺍﻟﺪﺍ ‪‬ﺑﺔ ﻋﻠﻰ‬ ‫ﺿﺪ ‪‬‬‫ﻭﻗﻮ ﻟﻪ‪» :‬ﻭﻻ ﺫﺍﺕ ﻫﺰﺍﻝ«؛ ﺑﻜﺴﺮ ﺍﻟﻬﺎﺀ ‪‬‬ ‫ﻣﻬﺰﻭﻟﺔ‪.‬‬ ‫ﺿﺮﺏ ﻓﻬﻲ ‬‫‬‫ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺑﺎﺏ‬ ‫‬‫ﺰﺍﻻ ﻭ ﻫ ﺰ ﻟﻬﺎ‬ ‫ﻣﺎ ﻟﻢ ﻳﺴ ‪‬ﻢ ﻓﺎﻋﻠﻪ ﻫ ‬ ‫ﻗﻮ ﻟﻪ‪» :‬ﻭﻻ ﺫﺍﺕ ﻋ ﻮﺍﺭ«؛ ﺑﻔﺘﺢ ﺍﻟﻤﻬﻤﻠﺔ ﻭﺿ ‪‬ﻤﻬﺎ ﻟﻐﺔ‪ ،‬ﺃﻱ‪ :‬ﺫﺍﺕ ﺍﻟﻌﻴﺐ‪،‬‬ ‫ﺍﻟﻌﻮﺭ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺿﺒﻄﻪ‪ ،‬ﻓﺎﻷﻛﺜﺮ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﻣﺎ ﺛﺒﺖ ﺑﻪ ﺍﻟﺮ ‪‬ﺩ ﻓﻲ‬‫ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﻀﻢ ‬ ‫ﻭﻳﺪﺧﻞ ﻓﻲ ﺍﻟﻤﻌﻴﺐ ﺍﻟﻤﺮﻳﺾ)‪.(١‬‬ ‫‬‫ﺍﻟﺒﻴﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻳﻤﻨﻊ ﺍﻹﺟﺰﺍﺀ ﻓﻲ ﺍﻟﻀﺤﻴﺔ‬ ‫‪T ١١٤‬وي أم اﻷم ‪ E‬ا ة‪:‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻋﻠﻢ ﺃ ‪‬ﻥ ﺃﺣﻜﺎﻡ ﺍﻷﻧﻌﺎﻡ ﻛ ﻠﻬﺎ ﻭﺍﺣﺪﺓ ﺇﻻ ﻓﻲ ﺍﻟ ﻨﺼﺎﺏ‬ ‫ﻭﺍﺧﺘﺼﺖ‬ ‫‬‫ﺨﺘﺼﺔ ﻓﻲ ﻫﺬﺍ ﺑﺤﻜﻢ‪،‬‬ ‫ﻭﻗﺪﺭ ﺍ ﻟﺨﺎﺭﺝ ﻣﻦ ﺍﻟﻔﺮﺽ؛ ﻓﺈ ﻥ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻣ ‬ ‫ﺍﻟﻐﻨﻢ ﺑﺤﻜﻢ ﺁﺧﺮ‪ ،‬ﻭﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﻓﻬﻲ ﻣ ﺘﻔﻘﺔ ﺍﻷﺣﻜﺎﻡ‪.‬‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻓﺠﻤﻴﻊ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻲ ﻫﺬﻩ ﺍﻟ ﺘﻨﺒﻴﻬﺎﺕ ﺟﺎﺭ ‬ ‫ﺃﻳﻀﺎ ﻓﻲ‬ ‫ﻗﺪﻣﻨﺎ ﺫﻛﺮﻩ ﻓﻲ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻣﻦ ﺣﻜﻢ ﺍﻷﻭﻗﺎﺹ ﻭﻏﻴﺮﻫﺎ ﺟﺎﺭ ‬ ‫ﻣﺎ ‬ ‫ﺍﻟﻐﻨﻢ‪ ،‬ﻣﻦ ﻏﻴﺮ ﻓﺮﻕ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻛ ﻠﻪ‪.‬‬ ‫ﻣﺮ‪ ،‬ﻭﺫﻛﺮﻧﺎ ﻏﺎﻟﺒﻬﺎ ﻓﻲ ﻫﺬﺍ ﺍ ﻟﻤﻮﺿﻊ ﻣﻮﺍﻓﻘﺔ‬ ‫ﻭﺇ ﻧﻤﺎ ﺫﻛﺮﻧﺎ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﻓﻲ ﻣﺎ ‬ ‫ﺣﺎﻝ‪ ،‬ﻭﻷ ﻥ ﺃﻛﺜﺮ ﺍﻟﻔﺮﻭﻉ ﺇ ﻧﻤﺎ ﻓﺮﻋﺖ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ؛ ﻟﻜﺜﺮﺓ ﻭﺟﻮﺩﻫﺎ ﻓﻲ ﺃﻳﺪﻱ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ٨٢/٢ :‬ ‪ ،٨٤‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ١٥٩/١٥ :‬ ‪.١٦٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪134‬‬ ‫ﻭﻗﻞ ﻭﺟﻮﺩ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ‬ ‫ﺍﻟ ﻨﺎﺱ‪ ،‬ﻓﻜﺜﺮﺕ ﻓﻴﻬﺎ ﺍﻟﻮﻗﺎﺋﻊ‪ ،‬ﻓﺠﺮﺕ ﻓﻴﻬﺎ ﺍﻟﻔﺘﺎﻭﻯ‪ ،‬‬ ‫ﻓﻘ ﻠﺖ ﺍﻟﻔﺘﻮﻯ ﻓﻴﻬﻤﺎ‪ ،‬ﺣ ﺘﻰ ﺃ ﻧﻪ ﻟﻢ ﻳ ﺘﻔﻖ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﺒﻘﺮ ﻋﻠﻰ ﺣﺪﻳﺚ ﺻﺤﻴﺢ)‪.(١‬‬ ‫‪ ١١٥‬ا‪ E .-‬إ]اج اديء ‪ G‬ة‪:‬‬ ‫ﻧﻬﻰ ﺍﻟﺸﺮﻉ ﺍﻟﺸﺮﻳﻒ ﻋﻦ ﺇﺧﺮﺍﺝ ﺍﻟﺮﺩﻱﺀ ﻟﻠﺰﻛﺎﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪d c ﴿ :‬‬ ‫‪r q po n m l k j i h g f e‬‬ ‫‪ ~ } |{ z y x w v u t s‬ﮯ ¡‬ ‫‪] ﴾ ¢‬ﺍﻟﺒﻘﺮﺓ‪.[٢٦٧ :‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺃﺧﺮﺝ ﺍﺑﻦ ﺟﺮﻳﺮ ﻋﻦ ﻋﺒﻴﺪﺓ ﺍﻟﺴﻠﻤﺎﻧﻲ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ‬ ‫ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻋﻦ ﻗﻮﻝ ﺍﷲ‪i h g f e d c ﴿ :‬‬ ‫‪ ﴾ ...j‬ﺍﻵﻳﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﺍﻟﻤﻔﺮﻭﺿﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﺮﺟﻞ‬ ‫ﻳﻌﻤﺪ ﺇﻟﻰ ﺍﻟﺘﻤﺮ ﻓﻴﺼﺮﻣﻪ ﻓﻴﻌﺰﻝ ﺍﻟﺠ ‪‬ﻴﺪ ﻧﺎﺣﻴ ﺔ ﻓﺈﺫﺍ ﺻﺎﺣﺐ ﺍﻟﺼﺪﻗﺔ ﺃﻋﻄﺎﻩ ﻣﻦ‬ ‫ﺍﻟﺮﺩﻱﺀ‪ ،‬ﻓﻘﺎﻝ ﺍﷲ‪y x w v u t s r q ﴿ :‬‬ ‫‪ ،﴾ { z‬ﻳﻘﻮﻝ‪ :‬ﻭﻻ ﻳﺄﺧﺬ ﺃﺣﺪﻛﻢ ﻫﺬﺍ ﺍﻟﺮﺩﻱﺀ ﺣﺘ‪‬ﻰ ﻳﻬﻀﻢ ﻟﻪ‪ .‬ﻭﻋﻦ‬ ‫ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﺃﺑﻲ ﺃﻣﺎﻣﺔ ﺍﺑﻦ ﺳﻬﻞ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪» :‬ﻧﻬﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻦ ﺍﻟﺠﻌﺮﻭﺭ‬ ‫)‪(٢‬‬ ‫ﺗﻤﺮﻳﻦ ﻣﻦ ﺗﻤﺮ ﺍﻟﻤﺪﻳﻨﺔ‪،‬‬ ‫ﻭﻟﻮﻥ ﺍﻟﺤﺒﻴﻖ ﺃﻥ ﻳﺆﺧﺬ ﻓﻲ ﺍﻟﺼﺪﻗﺔ« ‪ .‬ﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ‪ :‬‬ ‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ .‬ﻭﻋﻦ ﺃﺑﻲ ﺃﻣﺎﻣﺔ ﺍﺑﻦ ﺳﻬﻞ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﻗﺎﻝ ﺍﷲ ‪q ﴿ : 8‬‬ ‫ﺍﻟﺠﻌﺮﻭﺭ ﻭﻟﻮ ﻥ ﺣﺒﻴﻖ‪ ،‬ﻓﻨﻬﻰ ﺭﺳﻮﻝ ﺍﷲ‬ ‫‬‫‪ ﴾ u t s r‬ﻗﺎﻝ‪ :‬ﻫﻮ‬ ‫ﺻﻠ‪‬ﻰ ﺍﷲ ﻋﻠﻴﻪ ﺃﻥ ﻳﺆﺧﺬ ﻓﻲ ﺍﻟﺼﺪﻗﺔ ﺍﻟﺮﺫﺍﻟﺔ‪.‬‬ ‫ﻭﺫﻛﺮ ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻤﻮﻃﺄ ﻋﻦ ﺯﻳ‪‬ﺎﺩ ﺑﻦ ﺳﻌﺪ ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ﺃﻧ‪‬ﻪ ﻗﺎﻝ‪ :‬ﻻ ﻳﺆﺧﺬ‬ ‫ﺍﻟﺠﻌﺮﻭﺭ ﻭﻻ ﻣﺼﺮﺍﻥ ﺍﻟﻔﺎﺭﺓ ﻭﻻ ﻋﺬﻕ ﺍﺑﻦ ﺣﺒﻴﻖ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻫﻮ‬ ‫‬‫ﻓﻲ ﺻﺪﻗﺔ ﺍﻟﻨﺨﻞ‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪.٢٠٤/١٥ :‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻤﻮﻃﺄ ﺑﻠﻔﻆ ﻣﻘﺎﺭﺏ ﻋﻦ ﺃﺑﻲ ﺃﻣﺎﻣﺔ ﺍﺑﻦ ﺳﻬﻞ‪.‬‬ ‫‪135‬‬‫ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻌﺪ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﻭﻻ ﻳﺆﺧﺬ ﻣﻨﻪ ﻓﻲ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻭﺇﻧ‪‬ﻤﺎ ﻣﺜﻞ ﺫﻟﻚ‬ ‫ﻳ ‪‬‬ ‫ﺨﻞ ﻻ ﻳﺆﺧﺬ ﻣﻨﻪ ﻓﻲ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ‬‫ﻭﺍﻟﺴ ‬ ‫‪‬‬‫ﺗﻌﺪ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﺳﺨ ﺎﻟﻬﺎ‬ ‫ﺍﻟﻐﻨﻢ ‪‬‬ ‫ﻓﻲ ﺍﻷﻣﻮﺍﻝ ﺛﻤﺎﺭ ﻻ ﺗﺆﺧﺬ ﻣﻨﻪ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺒﺮﺩﻱ ﻭﻣﺎ ﺃﺷﺒﻬﻪ ﻻ ﺗﺆﺧﺬ ﻣﻦ‬ ‫ﺃﺩﻧﺎﻩ ﻛﻤﺎ ﻻ ﺗﺆﺧﺬ ﻣﻦ ﺧﻴﺎﺭﻩ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺗﺆﺧﺬ ﺍﻟﺼﺪﻗ ﺔ ﻣﻦ ﺃﻭﺳﺎﻁ ﺍﻟﻤﺎﻝ‪.‬‬ ‫ﺭﺩﻱﺀ ﻣﻦ ﺍﻟﺘﻤﺮ ﺇﺫﺍ‬ ‫‬‫ﻭﺭ‪ :‬ﺑﻀ ‪‬ﻢ ﺍﻟﺠﻴﻢ ﻭﺇﺳﻜﺎﻥ ﺍﻟﻤﻬﻤﻠﺔ ﺯﻧﺔ ﻋﺼﻔ ﻮﺭ‪ ،‬‬ ‫ﻧﻮﻉ‬‫ﻭﺍﻟﺠﻌﺮ ‬ ‫‬ ‫ﺿﺮﺏ ﻣﻦ ﺭﺩﻱﺀ ﺍﻟﺘﻤﺮ ﺳ ‪‬ﻤﻲ ﺑﺬﻟﻚ ﻷﻧ‪‬ﻪ‬‫‬‫‬ ‫ﺣﺸﻔﺎ‪ ،‬ﻭﻣﺼﺮﺍﻥ ﺍﻟﻔﺎﺭﺓ‪:‬‬‫ﺟ ‪‬ﻔﻒ ﺻﺎﺭ‬ ‫ﺟﻨﺲ ﻣﻦ ﺍﻟﻨﺨﻞ‪،‬‬‫‬ ‫ﺇﻧ‪ ‬ﻤﺎ ﻋﻠﻰ ﺍﻟﻨﻮﻯ ﻗﺸﺮﺓ ﺭﻗﻴﻘﺔ‪ .‬ﻭﻋﺬﻕ ﺍﺑﻦ ﺣﺒﻴﻖ‪ :‬ﺑﻔﺘﺢ ﺍﻟﻌﻴﻦ‬ ‫ﻭﺍﻟﻌﺬﻕ ﺑﻜﺴﺮﻫﺎ ﺍﻟﻘﻨﻮ‪ ،‬ﻭﺣﺒﻴﻖ‪ :‬ﺑﻤﻬﻤﻠﺔ ﻓﻤﻮﺣﺪﺓ ﻣﺼ ‪‬ﻐﺮ ﺍﺳﻢ‪‬‬ ‫ﻟﻠﺪﻗﻞ ﻣﻦ ﺍﻟﺘﻤﺮ‬ ‫ﻭﺍﻟﺒﺮﺩﻱ‪ :‬ﺑﻀ ‪‬ﻢ ﺍﻟﻤﻮﺣﺪﺓ ﻭﺇﺳﻜﺎﻥ ﺍﻟﺮﺍﺀ ﻭﺩﺍﻝ ﻣﻬﻤﻠﺘﻴﻦ ﻭﻳﺎﺀ‪،‬‬ ‫ﺳ ‪‬ﻤﻲ ﺑﻪ ﻟﺮﺩﺍﺀﺗﻪ‪ .‬‬ ‫ﺃﺟﻮﺩ ﺍﻟﺘﻤﻮﺭ)‪.(١‬‬ ‫ﻣﻦ ‬ ‫ﻭﺃﻭﺭﺩ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻲ ﺷﺮﺣﻪ ﻟﺤﺪﻳﺚ ﺃﺑﻲ ﻋﺒﻴﺪﺓ‪» :‬ﻧﻬﻰ ﺍﻟﻨﺒﻲ ﮊ ﺃﻥ ﻳﻌﻤﺪ‬ ‫ﺍﻟﺮﺟﻞ ﺇﻟﻰ ﺃﺷﺮ ﻣﺎﻟﻪ ﻓﻴﺰﻛﻲ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺧﻴﺮﻛﻢ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﻳﺨﺮﺝ ﻣﻦ ﻣﺎﻟﻪ‬ ‫ﺃﺣﺴﻨﻪ«)‪.(٢‬‬ ‫ﻋﻤﺪﺍ‬ ‫ﻳﻌﻤﺪ«؛ ﺃﻱ‪ :‬ﻳﻘﺼﺪ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻋﻤﺪﺕ ﻟﻠﺸﻲﺀ ‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻗﻮﻟﻪ‪» :‬ﺃﻥ ‬ ‫ﻗﺼﺪﺕ ﻭﺗﻌ ‪‬ﻤﺪ ﺗﻪ‪ ،‬ﺃﻱ‪ :‬ﻗﺼﺪﺕ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺎﻝ‬ ‫‬‫ﻣﻦ ﺑﺎﺏ ﺿﺮﺏ‪ ،‬ﻭﻋﻤﺪﺕ ﺇﻟﻴﻪ‬ ‫ﻭﻋﻤﺪ ﻋﻴﻦﺃﻱ ‪‬‬ ‫ﺑﺠﺪ ﻭﻳﻘﻴﻦ‪ ،‬ﻭﻫﻲ‬‫‬‫ﻋﻤﺪﺍ ﻋﻠﻰ ﻋﻴﻦ‪،‬‬ ‫ﺍﻟﺼﺎﻏﺎﻧﻲ‪ :‬ﺃﻱ‪ :‬ﻓﻌﻠﺖ ﺫﻟﻚ ‬ ‫ﺻﻴﺪﺍ ﻓﻴﺮﻣﻴﻪ ﻓﺈﻧ‪‬ﻪ‬ ‫‬‫ﺷﺒﺤﺎ ﻓﻴﻈﻨ‪‬ﻪ‬ ‫‬‫ﺩﻗﻴﻘﺔ ﻣﻨﻪ ﻋﻠﻴﻬﺎ ﺗﻔﻴﺪ ﺍﻻﺣﺘﺮﺍﺯ ﻣﻦ ﻧﺤﻮ ﻣﻦ ﻳﺮﻯ‬ ‫ﻻ ﻳﺴ ‪‬ﻤﻰ ﻋﻤﺪ ﻋﻴﻦ ﻷﻧ‪‬ﻪ ﺇﻧ‪ ‬ﻤﺎ ﺗﻌ ‪‬ﻤﺪ ‬ ‫ﺻﻴﺪﺍ ﻋﻠﻰ ﻇﻨ‪‬ﻪ‪.‬‬ ‫»ﺷﺮ ﻣﺎﻟﻪ«؛ ﺃﻱ‪ :‬ﺃﺳﻮﺃﻩ ﻭﺃﺧﺒﺜﻪ‪ ،‬ﻓﺎﻟﺘﻔﻀﻴﻞ ﻋﻠﻰ ﺑﺎﺑﻪ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺟﺎﺀ‬ ‫‪‬‬‫ﻗﻮ ﻟﻪ‪:‬‬ ‫ﺣﺬﻑ‬ ‫‬‫ﺃﻓﻌﻞ ﻟﻜﻮﻧﻬﺎ ﺍﻷﺻﻞ ﻓﻴﻪ ﻭﻓﻲ ﻏﻴﺮﻩ ﻓﻲ ﺑﺎﺏ ﺍﻟﺘﻔﻀﻴﻞ‪ ،‬ﻭﻛﺜﺮ‬ ‫ﺑﺼﻴﻐﺔ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ٨٥/٢ :‬ ‪.٨٦‬‬ ‫ﻗﻮ ﺓ ﺍﻻﺗﺼﺎﻝ ﻟﻜﺜﺮﺓ ﺷﻮﺍﻫﺪﻩ«‪ .‬ﺷﺮﺡ‬ ‫ﻣﺮﺳﻞ ﻋﻨﺪ ﺍﻟﻤﺼﻨ‪‬ﻒ‪ ،‬ﻭﻟﻪ ‪‬‬ ‫‬‫»ﺍﻟﺤﺪﻳﺚ‬ ‫‬‫)‪ (٢‬ﻗﺎﻝ ﺍﻟﺴﺎﻟﻤﻲ‪:‬‬ ‫ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪.٨٥/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪136‬‬ ‫ﺃﺷﺮ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﻝ‬ ‫‪‬‬‫ﺷﺮ ﻣﻦ ﺫﺍﻙ‪ ،‬ﻭﺍﻷﺻﻞ‬ ‫‪‬‬‫ﺍﻟﻬﻤﺰﺓ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻊ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ‬ ‫ﺍﻷﺻﻞ ﻟﻐ ﺔ ﻟﺒﻨﻲ ﻋﺎﻣﺮ‪ ،‬ﻭﻗﺮﻱﺀ ﻓﻲ ﺍﻟﺸﺎﺫ‪] ﴾ Û Ú Ù ﴿ :‬ﺍﻟﻘﻤﺮ‪ [٢٦ :‬ﻋﻠﻰ‬ ‫ﻫﺬﻩ ﺍﻟﻠﻐﺔ)‪.(١‬‬ ‫‪ ١١٦‬إ]اج اﻷ‪$%‬د ‪ G‬ة‪:‬‬ ‫ﺟﺎﺀ ﻓﻲ ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ :‬ﻭﺍ ﻟﺤﺎﺻﻞ ﺃ ﻧﻪ ﻣﺄﻣﻮﺭ ﺑﺎﻟ ﺘﻮﺳﻂ ﺑﻴﻦ ﺍ ﻟﺤﺎﻟﻴﻦ‪ ،‬ﻓﻼ‬ ‫ﺭﺏ ﺍ ﻟﻤﺎﻝ ﺑﺎﺧﺘﻴﺎﺭﻩ‪ ،‬ﻭﻻ ﻣﻦ ‬ ‫ﺍﻟﺪﻭﻥ ﻓﻘﻂ؛‬‫ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﻜﺮﺍﺋﻢ ﻓﻘﻂ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ‬ ‫ﻷ ﻥ ﺫﻟﻚ ﺧﺒﻴﺚ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﻣﺎ ﻓﻮﻗﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪t s r q ﴿ :‬‬ ‫‪] ﴾ { z y x w v u‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٦٧ :‬ﻓﻴﺆﺧﺬ ﺍﻟﻮﺳﻂ ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺇﻻ ﻛﺮﻳﻢ ﺃﻭ ﻟﺌﻴﻢ‪ ،‬ﺃﺧﺬ ﻣﻦ ﺍﻟﻜﺮﺍﺋﻢ ﻛﺮﻳﻤﺔ‪ ،‬ﻭﻣﻦ ﺍﻟ ﻠﺌﺎﻡ ﻟﺌﻴﻤﺔ‪.‬‬ ‫ﻭﺛﻠﺚ‬ ‫‬‫ﻠﺚ ﺟﻴﺎﺩ‪،‬‬ ‫ﺍﻟﺸﻴﺎﻩ ﺛﻼﺛﺎ‪ :‬ﺛ ‬ ‫ﻗﺴﻢ ‬‫ﺍﻟﺰﻫﺮﻱ‪ :‬ﺇﺫﺍ ﺟﺎﺀ ﺍ ﻟ ‬ ‫ﻤﺼﺪﻕ ‬‫ﻗﺎﻝ ‬ ‫‬ ‫ﻠﺚ ﺷﺮﺍﺭ‪ ،‬ﻭﺃﺧﺬ ﺍ ﻟ ‬ ‫ﻤﺼﺪﻕ ﻣﻦ ﺍﻟﻮﺳﻂ‪.‬‬‫ﺃﻭﺳﺎﻁ‪ ،‬ﻭﺛ ‬ ‫ﻳﻤﺎﻥ‪:‬‬‫ﺍﻹ ‬ ‫ﺙ ﻣ ﻦ ﻓ ﻌ ﻠ ﻬ ‪‬ﻦ ﻓ ﻘﺪ ﻃ ﻌﻢ ﻃ ﻌﻢ ‬‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﻣﺮﻓﻮ ﻋﺎ‪ » :‬ﺛ ﻼ ‬ ‫‬‫‬ ‫ﻣ ﻦ ﻋ ﺒﺪ ﺍﷲ ﻭ ﺣﺪ ﻩ‪ ،‬ﻭﺃ ‪‬ﻧ ﻪ ﻻ ﺇ ﻟ ﻪ ﺇ ‪‬ﻻ ﺍﷲ‪ ،‬ﻭﺃ ﻋ ﻄﻰ ﺯ ﻛﺎ ﺓ ﻣﺎﻟﻪ ﻃ ﻴ ﺒ ﺔ ﺑﻬﺎ ﻧﻔ ﺴ ﻪ‪ ،‬ﻭﺍﻓﺪ ﺓ‬ ‫ﺍﻟﺸﺮﻫ ﺔ‬‫‬‫‬ ‫ﻳﻀﺔ‪ ،‬ﻭ ﻻ ‬‫ﻋ ﻠ ﻴﻪ ﻛ ‪‬ﻞ ﻋﺎﻡ‪ ،‬ﻭ ﻻ ﻳ ﻌﻄﻲ ﺍ ﻟ ﻬﺮﻣ ﺔ‪ ،‬ﻭ ﻻ ﺍﻟﺪ‪ ‬ﺭﻧﺔ‪ ،‬ﻭ ﻻ ﺍ ﻟ ﻤﺮ‬ ‫ﺮ ﻩ‪ ،‬ﻭ ﻟ ﻢ ﻳﺄ ﻣ ﺮ ﻛ ﻢ‬‫‬‫‬‫‬‫‬‫ ‬‫‬ ‫ﻴﻤ ﺔ‪ ،‬ﻭ ﻟﻜ ﻦ ﻣ ﻦ ﻭ ﺳﻂ ﺃ ﻣ ﻮﺍﻟﻜ ﻢ‪ ،‬ﻓﺈ ‪‬ﻥ ﺍﷲ ﻟ ﻢ ﻳ ﺴﺄ ﻟﻜ ﻢ ﺧ ﻴ ‬‫ﺍﻟ ﻠﺌ ‬ ‫ﺮﻩ«)‪ .(٢‬ﺣ ﺘﻰ ﻗﻴﻞ‪ :‬ﻟﻮ ﻭﺟﺐ ﻋﻠﻴﻪ ﺑﻨﺖ ﻟﺒﻮﻥ ﻣﺜﻼ ﻻ ﻳﺆﺧﺬ ﺧﻴﺎﺭ ﺑﻨﺎﺕ ﻟﺒﻮﻥ‬‫ﺑﺸ ‪‬‬ ‫ﻓﻲ ﻣﺎﻟﻪ‪ ،‬ﻭﻻ ﺃﺭﺩﺃ ﺑﻨﺖ ﻟﺒﻮﻥ ﻓﻴﻪ‪ ،‬ﻭﺇ ﻧﻤﺎ ﻳﺆﺧﺬ ﺑﻨﺖ ﻟﺒﻮﻥ ﻭﺳﻂ‪ ،‬ﻭﻛﺬﺍ ﻏﻴﺮﻫﺎ‬ ‫ﻣﻦ ﺍﻷﺳﻨﺎﻥ؛ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺇ ‪‬ﻳﺎ ﻛﻢ ﻭ ﻛ ﺮﺍﺋﻢ ﺃ ﻣ ﻮﺍﻟﻬ ﻢ«)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪.٨٦/٢ :‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(١٥٨٠‬ﻭﺍﻟﻄﺒﺮﺍﻧﻲ )‪ ،(٥٥٥‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ‬ ‫)‪.(١٥٨٠‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺴﻨﺪﻩ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺑﻠﻔﻆ ﻣﺘﻘﺎﺭﺏ‪.‬‬ ‫‪137‬‬‫ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻴﺲ ﺍﻟﻐﻨﻢ‪ ،‬ﻭﺍ ﻟ ﻬ ﺮ ﻣﺔ‬‫ﻤﺼﺪﻕ ﺃ ﻥ ﺫﺍﺕ‬‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺇﻥ ﺭﺃﻯ ﺍ ﻟ‬ ‫ﺍﻟﻌﻮﺍﺭ‪ ،‬ﻭ ﺗ ‬‫‬ ‫ﺃﺧﺬﻫﺎ‪ .‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭ ﻟﻢ ﻳﺒ ‪‬ﻌﺪﻩ ﺃﺑﻮ ﺳﻌﻴﺪ‪.‬‬ ‫ﺃﻓﻀﻞ ﺃﺟﻴﺰ ﻟﻪ ‬ ‫ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﻭﻭﺟﻬﻪ‪ :‬ﺃﻥ ﺗﺤﻤﻞ ﺍﻟ ﻨﻬﻲ ﻋﻠﻰ ﺍﻹﺭﺷﺎﺩ ﺇﻟﻰ ﺍﻷﺻﻠﺢ ﻟﻠﻔﻘﺮﺍﺀ ﻓﻲ ﺃﻣﺮ ‬ ‫ﻤﺼﺪﻕ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻓﻴﻨﻈﺮ ﻣﺎ ﻫﻮ ﺍﻷﺻﻠﺢ ﻟﻬﻢ‪.‬‬ ‫ﻭ ﺗﺠﻌﻞ ﺍ ﻟ ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻛ ﻠﻬﺎ ﻣﻬﺎﺯﻳﻞ‪ ،‬ﺃﻭ ﺫﺍﺕ ﻋﻴﺐ‪:‬‬ ‫ﻓﻘﺎﻝ ﻣﺎﻟﻚ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻳﻌﻘﻮﺏ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻛ ﻠﻬﺎ ﺟﺮﺑﺎﺀ ﺃﺧﺬﺕ ﻣﻨﻬﺎ‬ ‫ﺤﻤﺪ‪ ،‬ﺇﻻ ﺃ ﻧﻪ ﻗﺎﻝ‪ :‬ﻳﺆﺧﺬ ﺃﻓﻀﻠﻬﺎ‪.‬‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻣ ‬ ‫ﻤﻨﻬﻲ ﻋﻨﻪ‪.‬‬ ‫ﺍﻟﺴ ﻨﺔ ﺩﻭﻥ ﺍ ‬ ‫ﻟ‬‫‬‫ﻓﻲ‬ ‫ﺑﻪ‬ ‫ﻤﺄﻣﻮﺭ‬ ‫ﺍﻟﺼﺤﻴﺢ ﺍ ‬ ‫ﻟ‬‫‬‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺆﺧﺬ ‬ ‫ﺇﻻ‬ ‫‬ ‫ﺍﻟﺼﺪﻗﺔ ﻣﻨﻬﺎ‪.‬‬ ‫ﻭﺻﺤﺢ ﺍﻟﻘﻄﺐ ﺃﻥ ﺗﻌﻄﻰ ‬ ‫‬ ‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻔﺮﻳﻀﺔ ﺻﺤﻴﺤﺔ ﺃﺧﺬﻫﺎ‪.‬‬ ‫ﻣﺮﺍﺿﺎ ﺃﺟﺰﺃﺗﻪ ﻣﺮﻳﻀﺔ ﻣﺘﻮﺳﻄﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﻣﺎﺷﻴﺘﻪ ﻛ ﻠﻬﺎ‬ ‫ﻣﺮﻳﻀﺎ‪.‬‬ ‫‬‫ﺻﺤﻴﺤﺎ ﻭﺑﻌﻀﻬﺎ‬ ‫‬‫ﺑﻌﻀﻬﺎ‬ ‫‬ ‫ﺠﺰ ﺍ ﻟﻤﺮﻳﻀﺔ ﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻗﺪﺭ ﺍﻟﻮﺍﺟﺐ ﻓﺄﻛﺜﺮ ﻟﻢ ﺗ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﻭﺍﺣﺪﺍ‪.‬‬ ‫‬‫ﺣﻴﻮﺍ ﻧﺎ‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺍﺛﻨﺘﻴﻦ ﻭﻧﺼﻒ ﻣﺎﺷﻴﺘﻪ ﺻﺤﺎﺡ ﻭﻧﺼﻔﻬﺎ ﻣﺮﺍﺽ‪ ،‬ﻛﺸﺎﺗﻴﻦ ﻓﻲ‬ ‫ﺻﺤﺢ ﺍ ﻟﺠﻮﺍﺯ‪.‬‬ ‫ﻣﺎﺋﺘﻴﻦ‪ :‬ﻓﻬﻞ ﻳﺠﻮﺯ ﺃﻥ ﻳﺨﺮﺝ ﺻﺤﻴﺤﺔ ﻭﻣﺮﻳﻀﺔ؟ ﻭﺟﻬﺎﻥ‪ :‬‬ ‫ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻣﺎﺷﻴﺘﻪ ﺩﻭﻥ ﻗﺪﺭ ﺍﻟﻮﺍﺟﺐ؛ ﻛﺸﺎﺗﻴﻦ ﻓﻲ ﻣﺎﺋﺘﻴﻦ ﻟﻴﺲ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ‬ ‫ﻓﻴﻬﻤﺎ ﺻﺤﻴﺤﺔ ﺇﻻ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﺠﺰﺋﻪ ﺻﺤﻴﺤﺔ ﻭﻣﺮﻳﻀﺔ‪.‬‬ ‫ﺍﻟﺴﺎﻋﻲ ﺷﺎﺓ ﻣﻦ ﻏﻨﻢ ﺻﺤﺎﺡ ﺛ ﻢ ﺍﺳﺘﺒﺎﻥ‬‫‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﺐ ﺻﺤﻴﺤﺘﺎﻥ‪ ،‬ﻭﺇﻥ ﺃﺧﺬ ‬ ‫ﻟﻪ ﺃ ﻧﻬﺎ ﺫﺍﺕ ﻋﻮﺍﺭ‪ ،‬ﻓﺈ ﻧﻪ ﻳﺮ ﺩﻫﺎ ﺇﻟﻰ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﻳﻮﻡ ﺃﺧﺬﻫﺎ ﺳﺎﻟﻤﺔ‬ ‫ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﺮ ﺩﻫﺎ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪138‬‬ ‫ﻭﺇﻥ ﺃﺳﻘﻄﺖ ﺃﻭ ﻭﻟﺪﺕ ﻗﺒﻞ ﺃﻥ ﺗﺼﻞ ﻳﺪﻩ ﻓﻘﻴﻞ‪ :‬ﻳﺮ ﺩﻫﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻳﺮ ﺩ ﺍﻟﻮﻟﺪ‬ ‫ﺍﻟﺮﺳﻮﻝ ﻓﻼ ﺑﺄﺱ)‪.(١‬‬ ‫ﺍﻷﻭﻝ ﻷ ﻧﻬﺎ ﺭ ﺑﻰ‪ .‬ﻭﺇﻥ ﺣﻤﻠﺖ ﻋﻨﺪ ‬ ‫ﻓﻘﻂ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻲ ﺷﺮﺡ ﺣﺪﻳﺚ‪ ...» :‬ﻭﺧﻴﺮﻛﻢ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﻳﺨﺮﺝ ﻣﻦ ﻣﺎﻟﻪ‬ ‫ﺃﺣﺴﻨﻪ«)‪.(٢‬‬ ‫ﺃﻛﺮﻣﻜﻢ‪ ،‬ﻓﻠﻔﻆ »ﺧﻴﺮ« ﻟﻠﺘﻔﻀﻴﻞ‪ ،‬ﻭﻓﻲ ﻟﻐﺔ ﺑﻨﻲ ﻋﺎﻣﺮ‬ ‫‬‫ﻗﻮ ﻟﻪ‪» :‬ﻭﺧﻴﺮﻛﻢ«؛ ﺃﻱ‪:‬‬ ‫ﺃﺷﺮ ﻣﻨﻪ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﻌﺮﺏ‬ ‫ﺃﺧﻴ ﺮ ﻣﻦ ﺫﺍﻙ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ‪ :‬‬ ‫ﺇﺛﺒﺎﺕ ﺍﻷﻟﻒ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻫﺬﺍ ‬ ‫‬ ‫ﺗﺴﻘﻂ ﺍﻷﻟﻒ ﻣﻨﻬﻤﺎ‪.‬‬ ‫‬ ‫ﺃﻃﻴﺒﻪ ﻭﺃﺟﻮﺩﻩ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻛﺎﻥ ﻫﺬﺍ‬‫ﻗﻮ ﻟﻪ‪» :‬ﻣﻦ ﻳﺨﺮﺝ ﻣﻦ ﻣﺎﻟﻪ ‬ ‫ﺃﺣﺴ ﻨ ﻪ«؛ ﺃﻱ‪ :‬‬ ‫ﻣﺤﺴﻦ‬ ‫‬‫ﻣﺤﺴﻦ ﺑﺄﺩﺍﺀ ﺍﻟﻮﺍﺟﺐ‬‫‬‫ﺧﻴﺮﺍ ﻋﻨﺪ ﺍﷲ ﻷﻧ‪‬ﻪ ﻓﻌﻞ ﺍﻟﻮﺍﺟﺐ ﻭﺯﺍﺩ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﻮ‬‫‬ ‫ﺑﻲ ﺑﻦ ﻛﻌﺐ ﻗﺎﻝ‪ :‬ﺑﻌﺜﻨﻲ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣ ‪‬‬ ‫ﺼﺪﻗﺎ‬‫ﺑﺎﻟﺰﻳﺎﺩﺓ‪ .‬ﻭﺭﻭﻯ ﺃﺣﻤﺪ ﻋﻦ ﺃ‪‬‬ ‫ﻓﻤﺮﺭﺕ ﺑﺮﺟﻞ ﻭﻟﻢ ﺃﺟﺪ ﻋﻠﻴﻪ ﻓﻲ ﻣﺎﻟﻪ ﺇ ‪‬ﻻ ﺍﺑﻨﺖ ﻣﺨﺎﺽﻓﺄﺧﺒﺮﺗﻪ ﺃﻧ‪‬ﻬﺎ ﺻﺪﻗ ﺘﻪ‪،‬‬ ‫‬ ‫ﻓﻘﺎﻝ‪ :‬ﺫﺍﻙ ﻣﺎ ﻻ ﻟﺒﻦ ﻓﻴﻪ ﻭﻻ ﻇﻬﺮ‪ ،‬ﻭﻣﺎ ﻛﻨﺖ ﻷﻗﺮﺽ ﺍﷲ ﻣﺎ ﻻ ﻟﺒﻦ ﻓﻴﻪ ﻭﻻ‬ ‫ﻇﻬﺮ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﻩ ﻧﺎﻗﺔ ﺳﻤﻴﻨ ﺔ ﻓﺨﺬﻫﺎ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﺃﻧﺎ ‬ ‫ﺁﺧﺬ ﻣﺎ ﻟﻢ ﺃﻭﻣﺮ ﺑﻪ‪ ،‬ﻓﻬﺬﺍ‬ ‫ﻗﺮﻳﺐ‪ ،‬ﻓﺨﺮﺝ ﻣﻌﻲ ﻭﺧﺮﺝ ﺑﺎﻟﻨﺎﻗﺔ ﺣﺘ‪‬ﻰ ﻗﺪﻣﻨﺎ ﻋﻠﻰ‬ ‫‬‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻣﻨﻚ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﺄﺧﺒﺮﻩ ﺍﻟﺨﺒﺮ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺫﺍﻙ ﺍﻟﺬﻱ ﻋﻠﻴﻚ ﻭﺇﻥ‬ ‫ﺗﻄﻮﻋﺖ ﺑﺨﻴﺮﻗﺒﻠﻨﺎﻩ ﻣﻨﻚ ﻭﺁﺟﺮﻙ ﺍﷲ ﻓﻴﻪ«‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺨ ﺬﻫﺎ‪ ،‬ﻓﺄﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬‫‪‬‬ ‫ﺭﺟﻞ ﺇﻟﻰ ﺍﻟﺸﻴﺦ ﻳﺒﻴﺐ ﺑﻦ ﺯﻟﻐﻴﻦ ﺍﻟﻤﻐﺮﺑﻲ‬‫‬ ‫ﺑﻘﺒﻀﻬﺎ‪ ،‬ﻭﺩﻋﺎ ﻟﻪ ﺑﺎﻟﺒﺮﻛﺔ‪ .‬ﻭﺟﺎﺀ‬ ‫‬ ‫ﺟﻤﻼ ﻓﺄﺗﺎﻩ ﺑﺠﻤﻞﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﺭﺯﻗﻚ ﺍﷲ ﺍﻟﺠﻨ‪‬ﺔ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬‬ ‫ﺩﻋﻪ‬‫‬‫ﻳﻄﻠﺐ ﻣﻨﻪ‬ ‫ﻣﺎ ﻫﺬﺍ ﺟﻤﻞ ﺍﻟﺠﻨ‪‬ﺔ‪ ،‬ﺛ ‪‬ﻢ ﻋﻤﺪ ﺇﻟﻰ ﺟﻤﻞ ﻣﻦ ﺧﻴﺎﺭ ﺇﺑﻠﻪ ﻓﺄﺗﺎﻩ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ‬ ‫ﻳﻌﻢ ﺍﻟﻔﺮﺽ ﻭﺍﻟﻨﻔﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬‫ﺍﻟﺸﻴﺦ ‪ 5‬‬ ‫ﺗﻄﻮ ﻉ ﻻ ﺻﺪﻗﺔ ﻓﺮﻳﻀﺔ‪ ،‬ﻭﺍﻟﺤﺪﻳﺚ ‪‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ١٦٢/١٥ :‬ ‪.١٦٥‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺍﻟﺤﺪﻳﺚ ﻋﻨﻪ ﻗﺒﻞ ﻗﻠﻴﻞ‪.‬‬ ‫‪139‬‬‫ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﺩﺍﺧﻞ ﺗﺤﺖ ﻋﻤﻮﻣﻪ‪# " ! ﴿ ،‬‬ ‫‬‫ﻣﺴﻮﻗﺎ ﻓﻲ ﺍﻟﻔﺮﺽ ﻓﺈ ‪‬ﻥ ﺍﻟﻨﻔﻞ‬ ‫‪] ﴾ $‬ﺍﻷﻧﻌﺎﻡ‪.(١)[١٣٢ :‬‬ ‫‪ ١١٧‬إذا ن ا‪0a‬ن ‪ Ea‬ﻻ >‪0‬ر ‪ RG‬أ]‪ B‬ا‪:8- f4‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﺪﻳﺎﻥ ﻣﻤﻦ ﻻ ﻳﻘﺪﺭ‬ ‫ﻋﻠﻰ ﺃﺧﺬ ﺍﻟﺤﻖ ﻣﻨﻪ‪ ،‬‬ ‫ﻛﺎﻟﺪﻳﻦ ﻟﻠﺬﻱ ﻋﻠﻴﻪ ﻭﻛﺎﻟﻴﻤﻴﻦ ﻭﺇﻥ ﻟﻢ ﻳﺠﺪﻫﻤﺎ ﺇﻻ ﺑﺼﺮﻑ‬ ‫ﻏﺎﺋﺒﺎ ﺃﻳﺲ ﻣﻨﻪ ﺃﻭ ﻻ ﻳﻌﺮﻓﻪ ﺃﻭ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ﺩﻓﻴﻦ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻣﺎﻝ ﻓﻬﻮ ﻏﻴﺮ ﻭﺍﺟﺪ‪ ،‬ﺃﻭ ‬ ‫ﻣﺪﻓﻮﻥ‪ ،‬ﺟﻬﻞ ﻣﺤﻠﻪ ﻟﻢ ﺗﻠﺰﻣﻪ ﻓﻲ ﺫﻟﻚ؛ ﻷﻧﻪ ﻣﻨﻊ ﻣﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﻗﺪﺭ ﻋﻠﻰ ﺍﻷﺧﺬ‪ ،‬ﺃﻭ‬ ‫ﻗﺪﻡ ﺍﻟﻐﺎﺋﺐ ﻭﺃﻣﻜﻨﻪ ﺍﻷﺧﺬ ﻣﻨﻪ‪ ،‬ﺃﻭ ﻋﺮﻓﻪ ﺑﻌﺪ ﺟﻬﻠﻪ‪ ،‬ﺃﻭ ﻏﺎﺏ ﻭﻟﻢ ﻳﻴﺄﺱ ﻣﻨﻪ‪ ،‬ﺃﻭ‬ ‫ﻀﻲ ﺃﻭ ﻟﺴﻨﺔ‪ ،‬ﺃﻭ‬ ‫ﻋﺮﻑ ﻣﺤﻞ ﺍﻟﺪﻓﻴﻦ ﻭﺗﻤﻜﻦ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﺯﻛﻰ ﻋﻠﻰ ﻣﺎ ﻣ ‬ ‫‬ ‫ﺇﺫﺍ ﺩﺍﺭ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﻥ ﻛﺎﻥ ﻟﻪ ﺩﻳﻦ ﻋﻠﻰ ﺭﺟﻞ ﻻ ﻳﻌﺮﻓﻪ ﺃﺩ‪‬ﻯ ﻋﻠﻴﻪ ﻣﺎ ﻟﻢ‬ ‫ﻳﻴﺄﺱ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺗﻠﻒ ﻣﻦ ﻣﺎﻝ ﻣﺪﻓﻮﻥ‪ ،‬ﻭﻗﺪ ﻋﻠﻢ ﺣﻮﺯﺗﻪ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻋﻠﻴﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﺧﺺ ﺇﻥ ﺃﻳﺲ ﻣﻨﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻟﻢ ﻳﻌﺮﻑ ﺍﻟﺤﻮﺯﺓ ﺍﻟﺘﻲ ﻛﺎﻥ‬ ‫ﻓﻴﻬﺎ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﻲﺀ)‪.(٢‬‬ ‫‪ ١١٨‬أ‪ D‬ا= ‪ RG‬ا ة‪:‬‬ ‫ﻫﻞ ﺗﻨﺤﻂ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺭﺟﻞ ﺇﻥ ﻭﻫﺐ ﺛﻤﺮﺗﻪ ﺑﻌﺪ ﺍﻟﺪﺭﺍﻙ ﺃﻣﻴ ﻨﺎ ﻭﻫﻮ ﺑﻌﺪ ﻟﻢ‬ ‫ﻳﺨﺮﺝ ﺯﻛﺎﺗﻪ ﻏﻴﺮ ﺃﻧﻪ ﺃﺧﺒﺮﻩ‪.‬‬ ‫ﺃﺟﺎﺏ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ‬ ‫ﻗﺎﺋﻼ‪ :‬ﺇﺫﺍ ﻭﻫﺒﻬﺎ ﻟﻐﻨﻲ ﻓﻼ ﺗﻨﺤﻂ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻬﺎ‬ ‫ﺃﺧﺮﺟﺖ ﻋﻨﻪ ﻭﺇﻥ ﻭﻫﺒﻬﺎ ﻟﻔﻘﻴﺮ ﻓﻔﻲ ﺫﻟﻚ ﺧﻼﻑ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪.٨٧/٢ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٨٤/٣ :‬ ‪.٨٥‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٥٧/٢ :‬ ‪.٥٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪140‬‬ ‫‪ ١١٩‬ا'‪T‬ب ‪ ./ 8 +a%‬ا ة إﻻ  ‪:eG3‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺍﻟﺘﺎﺟﺮ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﺳﻠﻊ ﻣﻨﻬﺎ ﻏﺎﺭﻗﺔ ﻓﻲ ﺍﻟﺒﺤﺮ ﻭﻫﻮ‬ ‫ﺑﻌﻤﺎﻥ‪ ،‬ﻫﻞ ﻳﺤﺴﺐ ﺛﻤﻨﻬﺎ ﻣﻊ ﺟﻤﻠﺔ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺳﻠﻊ ﻭﺩﺭﺍﻫﻢ ﻭﻳﺰﻛﻴﻪ ﺃﻡ ﻻ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻧﻌﻢ ﻳﺤﺴﺐ ﺫﻟﻚ ﺣﺘﻰ ﻳﺼﺢ ﺫﻫﺎﺑﻬﺎ ﻣﻦ ﻣﻠﻜﻪ)‪.(١‬‬ ‫‪ eG E ١٢٠‬‬ ‫ﻻ ) ‪:8_ )G‬‬ ‫ﻣﺎﻻ ﻟﻢ ﻳﻌﻠﻢ ﺑﻪ ﻓﻮﻗﺘﻪ ﻣﻦ ﺣﻴﺚ ﺩﺧﻞ ﻣﻠﻜﻪ‪ ،‬ﻗﺎﻝ ﻣﺤﻤﺪ‬‫ﺇﺫﺍ ﻣﻠﻚ ﺍﻟﻤﻜﻠﻒ ‬ ‫ﺃﻃﻔﻴﺶ‪ :‬ﻭﻣﻦ ﻣﻠﻚ ‬ ‫ﻣﺎﻻ ﻟﻢ ﻳﻌﻠﻢ ﺑﻪ ﻛﺈﺭﺙ ﻟﻢ ﻳﻄﻠﻊ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻌﻠﻢ ﺃﻥ‬ ‫‬ ‫ﻣﺎﻻ ﻓﻮﻗﺘﻪ ﻣﻦ ﺣﻴﺚ ﺩﺧﻞ ﻣﻠﻜﻪ ﻋﻠﻰ‬ ‫ﻣﻮﺭﺛﻪ ﻣﺎﺕ ﺃﻭ ﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﺗﺮﻙ‬ ‫ﺗﺠﺮﺍ ﻟﻌﺪﻡ‬ ‫ﻛﺴﺒﺎ ﺃﻭ ‬ ‫‬‫ﻧﻌﻤﺎ ﻭﻟﻢ ﻳﻨﻮﻫﺎ‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻻ ﻣﻦ ﺣﻴﻦ ﻋﻠﻢ ﺑﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ‬ ‫ﻣﺜﻼ ﺣﺘﻰ ﺟﺎﺀ ﻭﻗﺖ ﺯﻛﺎﺓ ﻧﻌﻤﻪ ﻣﻦ ﺟﻨﺴﻬﺎ ﺃﻋﻄﻰ ﺯﻛﺎﺓ ﺣﻴﻮﺍﻥ‪،‬‬‫ﻋﻠﻤﻪ ﺑﺎﻹﺭﺙ ‬ ‫‬ ‫ﺗﺠﺮﺍ ﻓﻴﺰﻛﻲ ﻋﻠﻰ ﺍﻟﻜﺴﺐ ﺃﻭ ﺍﻟﺘﺠﺮ‪ ،‬ﻭﺇﻥ ﻭﺭﺙ‬‫ﻭﺇﻥ ﻋﻠﻢ ﻣﻦ ﻗﺒﻞ ﻓ ﻠ ﻴ ﻨﻮ ‬ ‫ﻛﺴﺒﺎ ﺃﻭ ‬ ‫ﻣﺎ ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ ﻓﻼ ﻳﺰﻛﻴﻪ ﺣﺘﻰ ﻳﻨﻮﻳﻪ ﻟﻠﺘﺠﺮ‪ ،‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﺗﺰﻛﻰ‬ ‫ﺍﻟﺤﻴﻮﺍﻥ ﻭﻟﻮ ﻟﻢ ﺗﻘﺒﺾ‪ ،‬ﻭﻫﻮ ﻏﻴﺮ ﻣﺎ ﺫﻛﺮﻩ)‪.(٢‬‬ ‫‬ ‫‚‪N‬ﻼ‪:‬‬ ‫‪ ١٢١‬إذا ن ا‪ $-  ea‬أو‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺎﻟﻚ ‬ ‫ﻃﻔﻼ ﺃﻭ ﻣﺠﻨﻮ ﻧﺎ ﻓﺎﻟﻤﻮﺟﺐ ﻫﻮ ﺍﻟﺒﻠﻮﻍ ﺃﻭ ﺍﻹﻓﺎﻗﺔ‪ ،‬ﻗﺎﻝ‬ ‫‬ ‫ﻃﻔﻼ ﺃﻭ ﻣﺠﻨﻮ ﻧﺎ ﺛﻢ ﺑﻠﻎ ﺃﻭ ﺃﻓﺎﻕ ﻓﻤﻮﺟﺒﻬﺎ‬ ‫ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﺎﻟﻚ‬ ‫ﻋﻠﻴﻬﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﻓﻤﻮﺟﺒﻬﺎ ﻓﻲ ﻣﺎﻟﻬﻤﺎ‪ ،‬ﻭﺇﺫﺍ ﻭﺟﺒﺖ ﻓﻲ ﻣﺎﻟﻬﻤﺎ ﻓﻜﺄﻧﻬﺎ ﻭﺟﺒﺖ‬ ‫ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻫﻤﺎ ﻻ ﻳﺠﺐ ﻋﻠﻴﻬﻤﺎ ﺷﻲﺀ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻭﻗﺘﻬﻤﺎ ﺣﻴﻦ ﻭﺭﺛﺎﻩ‪ ،‬ﺃﻭ ﺩﺧﻞ‬ ‫ﻣﻠﻜﻬﻤﺎ ﻣﻦ ﻏﻴﺮ ﺍﻹﺭﺙ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺇﺭﺛﻬﻤﺎ ﺇﻳﺎﻩ ﻫﻮ ﺩﺧﻮﻝ ﻓﻲ ﻣﻠﻜﻬﻤﺎ‪،‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٨١/٢ :‬ ‪.٨٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٨٥/٣ :‬ ‪.٨٦‬‬ ‫‪141‬‬‫ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻭﻣﺴﻘﻄﻬﺎ ﻋﻨﻬﻤﺎ ﻳﻘﻮﻝ‪ :‬ﻭﻗﺘﻬﻤﺎ ﻣﻦ ﺯﻣﺎﻥ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﺇﻥ ﺩﺧﻞ ﻣﻠﻜﻪ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ‬ ‫ﻭﻟﻢ ﻳﻌﻠﻢ ﻓﻤﻦ ﺣﻴﻦ ﺩﺧﻞ ﻻ ﻣﻦ ﺣﻴﻦ ﺑﻠﻎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺣﻴﻦ ﻳﻌﻠﻢ)‪.(١‬‬ ‫‪ ١٢٢‬ا‪a'Z‬ل ا‪$4‬ل‪:‬‬ ‫ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺤﻮﻝ ﺷﺮﻁ ﻣﻦ ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺤﺠﺔ ﻓﻴﻪ ﻗﻮﻟﻪ ! ‪:‬‬ ‫»ﻟﻴﺲ ﻓﻲ ﻣﺎﻝﺯﻛﺎ ﺓ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ«)‪ ،(٢‬ﻭﻗﻮﻟﻪ ﻟﻤﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺣﻴﻦ‬ ‫ﺑﻌﺜﻪ ﺇﻟﻰ ﺍﻟﻴﻤﻦ‪» :‬ﺍﻧﺘﻈﺮ ﺑﺄﺭﺑﺎﺏ ﺍﻷﻣﻮﺍﻝ ‬ ‫ﺣﻮﻻ ﺛﻢ ﺧﺬ ﻣﻨﻬﻢ ﻣﺎ ﺃﻣﺮﺗﻚ ﺑﻪ«)‪.(٣‬‬ ‫ﻭﻳﻘﻮﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ﻋﻦ ﺷﺮﻁ ﺣﻮﻻﻥ ﺍﻟﺤﻮﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺎﻝ ﺇﺫﺍ ﺣﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻪ ﺗﺠﺐ)‪.(٤‬‬ ‫»ﺷ ﺮ ﻁ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻨﻘﺪﻳﻦ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻋﻦ ﺷﺮﻁ ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺤﻮﻝ ﻓﻴﻘﻮﻝ‪ :‬‬ ‫ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺤﻮﻝ«)‪.(٥‬‬ ‫‬‫ﻭﺍﻷﻧﻌﺎﻡ‬ ‫‪ ) ١٢٣‬ز ة ا‪a‬ل =ع _‪ 0‬د]‪$‬ل ا‪$4‬ل أو ‪:8G=6‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻤﺎﻝ ﺑﻌﺪ ﺃﻥ ﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﻳﺒﺎﻉ‪ ،‬ﻓﻜﺎﻥ ﺃﺑﻮ ﺛﻮﺭ ﻳﻘﻮﻝ‪ :‬ﻳﺄﺧﺬ‬ ‫ﺍﻟﻤﺼﺪﻕ ﺍﻟﺼﺪﻗﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﻳﺮﺟﻊ ﺑﻪ ﺍﻟﻤﺸﺘﺮﻱ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻓﻴﻬﺎ ﻗﻮﻻﻥ‪،‬‬ ‫ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﺍﻟﺒﻴﻊ ﻓﺎﺳﺪ‪ ،‬ﻷﻧﻪ ﺑﺎﻉ ﻣﺎ ﻳﻤﻠﻜﻪ ﻭﻣﺎ ﻻ ﻳﻤﻠﻜﻪ‪ .‬ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ‬ ‫ﺍﻟﻤﺸﺘﺮﻱ ﺑﺎﻟﺨﻴﺎﺭ ﺑﻴﻦ ﺃﻥ ﻳﺮﺩ ﺍﻟﺒﻴﻊ ﺃﻭ ﻳﺠﻴﺰ ﺍﻟﻤﺒﻴﻊ‪ ،‬ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ :‬ﻫﻮ‬ ‫ﺑﺎﻟﺨﻴﺎﺭ ﺇﻥ ﺷﺎﺀ ﺃﺧﺬ ﺍﻟﺒﺎﺋﻊ ﺣﺘﻰ ﻳﺆﺩﻱ ﺻﺪﻗﺘﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺃﺧﺬ ﻣﻤﺎ ﻓﻲ ﻳﺪ ﺍﻟﻤﺸﺘﺮﻱ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٨٥/٣ :‬ ‪.٨٦‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺴﻨﺪﻩ ﻋﻦ ﻋﻠﻲ‪ .‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ .‬ﺑﺎﺏ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﺴﺎﺋﻤﺔ‪.‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ‪ ٦٠٧/١ :‬ ‪ ،٦٠٨‬ﻭﺣﺪﻳﺚ ﻣﻌﺎﺫ ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٥٤٤/٣ :‬‬ ‫)‪ (٤‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٤١/١٩ :‬‬ ‫)‪ (٥‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﺮﺣﻪ‪.٩٩/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪142‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻧﺤﻮ ﻣﺎ ﺣﻜﻲ‬ ‫ﺑﺎﻻﺧﺘﻼﻑ ﻓﻲ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﻳﺨﺮﺝ ﻣﻌﻬﻢ ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﻗﻮﻻﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻧﻬﺎ‬ ‫ﺷﺮﻳﻚ ﻓﻲ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻧﻬﺎ ﻣﻀﻤﻮﻧﺔ ﻓﻲ ﺫﻣﺔ ﺭﺏ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﻌﻠﻰ ﻗﻮﻝ ﻣﻦ‬ ‫ﻳﻘﻮﻝ‪ :‬ﺇﻧﻬﺎ ﻣﻀﻤﻮﻧﺔ ﻓﻲ ﺍﻟﺬﻣﺔ‪ ،‬ﻳﺜﺒﺖ ﻭﻻ ﺣﺠﺔ ﻟﻠﺒﺎﺋﻊ ﻋﻠﻰ ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﻭﻻ‬ ‫ﻟﻠﻤﺸﺘﺮﻱ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻷﻧﻬﺎ ﻛﺎﻧﺖ ﻓﻲ ﺫﻣﺘﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻘﻮﻝ‪:‬‬ ‫ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﺷﺮﻳﻚ ﻓﻴﺨﺮﺝ ﻓﻲ ﺍﻟﺒﻴﻊ ﻗﻮﻻﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻥ ﺍﻟﺒﻴﻊ ﺑﺎﻃﻞ‪ ،‬ﻷﻧﻪ ﺑﺎﻉ‬ ‫ﻣﺎﻝ ﻏﻴﺮﻩ ﻭﻣﺎﻟﻪ ﻓﻲ ﺻﻔﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺃﺣﺪﻫﻤﺎ ﺃﻧﻪ ﻳﺜﺒﺖ ﺑﻴﻊ ﺣﺼﺘﻪ‪ ،‬ﻭﻳﺒﻄﻞ ﺑﻴﻊ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻠﻤﺼﺪﻕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺨﻴﺎﺭ‪ ،‬ﺇﻥ ﺷﺎﺀ ﻟﺤﻖ ﻣﺎﻟﻪ ﻣﻦ ﻳﺪ ﺍﻟﻤﺸﺘﺮﻱ‪،‬‬ ‫ﻭﻛﺎﻥ ﻟﻠﻤﺸﺘﺮﻱ ﺍﻟﺜﻤﻦ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻟﺤﻖ ﺍﻟﺒﺎﺋﻊ ﺑﺎﻟﺜﻤﻦ‪ ،‬ﻭﻻ ﺣﻖ ﻟﻪ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﻭﻻ ﺣﻖ ﻟﻠﻤﺸﺘﺮﻱ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ)‪.(١‬‬ ‫‪$a ١٢٤‬ل ا ة ‪ a‬أ‪ 0_  E 8>N‬ا‪$4‬ل‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻋﻨﺪﻩ ﻗﺮﻭﺵ ﻭﻭﻗ‪‬ﺖ ﻟﺰﻛﺎﺗﻬﺎ ﻭﻗ ﺘﺎ ﺛﻢ ﻋﻨﺪ ﺗﻤﺎﻡ‬ ‫ﺍﻟﻮﻗﺖ ﻟﺰﻣﺘﻪ ﻗﺪﺭ ﻋﺸﺮﺓ ﻗﺮﻭﺵ ﻟﺤﻮﺍﺋﺠﻪ ﻏﻴﺮ ﻓﺎﺭ ﻣﻦ ﺃﺩﺍﺋﻬﺎ‪ ،‬ﻫﻞ ﻋﻠﻴﻪ ﺯﻛﺎﺗﻬﺎ‪،‬‬ ‫ﺃﻋﻨﻲ‪ :‬ﺍﻟﻤﻜﺴﻮﺭﺓ؟‬ ‫ﺗﻢ ﺍﻟﻮﻗﺖ ﺑﻌﺪ ﺃﻥ ﻛﺴﺮﻫﺎ ﻟﺤﻮﺍﺋﺠﻪ ﻓﻼ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺃﻧﻔﻖ ﺯﻛﺎﺓ‪،‬‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﺇﺫﺍ ‬ ‫ﻭﺇﻥ ﺗ ‪‬ﻢ ﺍﻟﻮﻗﺖ ﻗﺒﻞ ﺍﻹﻧﻔﺎﻕ ﺯﻛﻰ ﺍﻟﺠﻤﻴﻊ)‪.(٢‬‬ ‫‪ +6$ ١٢٥‬ا‪0HN‬ة ‪ E‬اﻷ;< ‪$h ./‬ء ا‪a'Z‬ل ا‪$4‬ل‪:‬‬ ‫ﻭﻫﻞ ﺍﻟﻔﺎﺋﺪﺓ ﺗﺎﺑﻌﺔ ﻷﺻﻠﻬﺎ ﻓﺘﺰﻛﻰ ﻣﻌﻪ ﻭﺇﻥ ﻟﻢ ﻳﺤﻞ ﻋﻠﻴﻬﺎ ﺣﻮﻝ ﺃﻭ ﻳﻮﻗﺖ‬ ‫ﻟﻬﺎ ﺑﺸﺮﻁ ﺩﻭﺭﺍﻧﻪ؟ ﻋﻠﻴﻬﺎ ﺧﻼﻑ‪ .‬ﻭﺗﻔﺼﻴﻠﻬﺎﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺜﻤﻴﻨﻲ»ﺃﻧﻬﺎ ﺇﻣﺎ ﺃﻥ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٧٢/١٨ :‬ ‪.١٧٣‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٧٨/٢ :‬ ‪.٧٩‬‬ ‫‪143‬‬‫ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﺇﻣﺎ ﻋﻠﻰ ﺃﻗﻞ ﻣﻨﻪ ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﻓﻤﻦ ﺟﻌﻠﻬﺎ‬ ‫‬‫ﺗﺮﺩ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺏ‬ ‫ﺗﺎﺑﻌﺔ ﻟﻤﺎ ﻭﺭﺩﺕ ﻋﻠﻴﻪ ﻓﺤﻮﻟﻬﺎ ﺣﻮﻟﻪ ﻷﻧﻬﻤﺎ ﻣﺎﻝ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﻦ ﺟﻌﻠﻬﺎ ﻣﺴﺘﻘﻠﺔ‬ ‫ﺑﺎﻟﺤﻜﻢ ﺍﻋﺘﺒﺮ ﺣﻮﻟﻬﺎ ﻣﻦ ﻭﻗﺖ ﺍﺳﺘﻔﺎﺩﺗﻬﺎ‪ ،‬ﻭﺍﻷﻭﻝ ﺃﺻﺢ؛ ﻻﻧﻀﺒﺎﻃﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﺜﺎﻧﻲ؛ ﻓﺈﻣﺎ ﺃﻥ ﺗﺮﺩ ﻋﻠﻰ ﻣﺎﻝ ﻟﻢ ﻳﺰﻙ ﻗﻂ ﻟﻘﻠﺘﻪ‪ ،‬ﻭﺇﻣﺎ ﻋﻠﻰ ﻣﺰﻛﻰ ﺍﻧﺘﻘﺺ‪،‬‬ ‫ﻭﺍﻷﻭﻝ ﻳﺴﺘﻘﺒﻞ ﺍﻟﺤﻮﻝ ﺇﻥ ﻛﻤﻞ ﻣﻦ ﻣﺠﻤﻮﻋﻬﻤﺎ ﺍﻟﻨﺼﺎﺏ ﻣﻦ ﻳﻮﻡ ﻛﻤﻞ‪ ،‬ﺍﺗﻔﺎﻗﺎ‪،‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ ﺃﻧﻬﺎ ﺗﺤﻤﻞ ﻋﻠﻰ ﻣﺎ ﻭﺭﺩﺕ ﻋﻠﻴﻪ ﻓﻲ ﻗﻮﻝ ﻣﻦ ﺣﻤﻞ ﺍﻟﻔﺎﺋﺪﺓ ﻋﻠﻰ‬ ‫ﺍﻷﺻﻞ‪ ،‬ﻭﻟﻮ ﺃﻗﻞ ﻣﻦ ﺍﻟﻨﺼﺎﺏ؛ ﻷﻧﻪ ﻭﺟﺒﺖ ﻓﻴﻪ ﻗﺒﻞ ﻓﺤﻤﻠﺖ ﻋﻠﻴﻪ ﻛﻤﺎ ﺣﻤﻠﺖ‬ ‫ﻋﻠﻰ ﺍﻟﻨﺼﺎﺏ«)‪.(١‬‬ ‫ﻳﻘﻮﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺷﺮﺡ ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺤﻮﻝ ﻣﺒﻴ ﻨﺎ ﺯﻛﺎﺓ ﺍﻷﺻﻞ ﻭﺍﻟﻔﺎﺋﺪﺓ‪:‬‬ ‫ﺷ ‬ ‫ﺮ ﻁ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻨﻘﺪﻳﻦ ﻭﺍﻷﻧﻌﺎﻡ ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﻣﺴﺎﺋﻞ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﻟﺘﻲ‬ ‫ﺃﺫﻛﺮﻫﺎ ﻭﺍﻟﺘﻲ ﻳﺬﻛﺮﻫﺎ ﺍﻟﻤﺼﻨﻒ ﻛﻠﻬﺎ ﻳﺴﺘﻮﻱ ﻓﻴﻬﺎ ﺍﻷﻧﻌﺎﻡ ﻭﺍﻟﻨﻘﺪﺍﻥ‪ ،‬ﻭﻫﻞ‬ ‫ﺍﻟﻔﺎﺋﺪﺓ ﺗﺎﺑﻌﺔ ﻷﺻﻠﻬﺎ ﻓﺘﺰﻛﻰ ﻣﻌﻪ ﺇﺫﺍ ﺟﺎﺀ ﻭﻗﺖ ﺯﻛﺎﺗﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺤﻞ ﻋﻠﻴﻬﺎ‬ ‫ﻣﻀﻲ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻭﺭﺩﺕ ﺑﻌﺪﻣﺎ ﺃﺧﺮﺝ ﺯﻛﺎﺗﻪ‬ ‫‬‫ﻓﻤﻀﻲ ﺍﻟﺤﻮﻝ ﻋﻠﻴﻪ‬ ‫‬‫ﺣﻮﻝ‪،‬‬ ‫ﻓﺈﺧﺮﺍﺟﻪ ﻋﻨﻪ ﺇﺧﺮﺍﺝ ﻋﻨﻬﺎ‪ ،‬ﻓﻬﻮ ﺃﺻﻞ ﻟﻬﺎ ﻓﻲ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺍﻹﺧﺮﺍﺝ ﻭﺗﺮﻙ ﺍﻹﺧﺮﺍﺝ‬ ‫ﻭﻫﻲ ﻣﺎ ﺩﺧﻞ ﻣﻠﻜﻪ ﻭﻟﻮ ﻟﻢ ﻳﺘﻮﻟﺪ ﻣﻦ ﺫﻟﻚ ﺍﻷﺻﻞ ﻣﺜﻞ ﻣﺎ ﻳﺪﺧﻠﻪ ﻣﻦ ﺍﻹﺭﺙ‬ ‫ﻭﺍﻟﻬﺒﺔ ﻭﺍﻻﺳﺘﺌﺠﺎﺭ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﺇﻃﻼﻕ ﺍﻟﻔﺎﺋﺪﺓ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﺣﺪﺙ ﻣﻤﺎ ﻳﻨﺘﻔﻊ ﺑﻪ‬ ‫ﻛﻼﻡ ﻟﻐﻮﻱ ﺻﺤﻴﺢ ﻻ ﻗﻴﺎﺱ‪ ،‬ﻭﻇﺎﻫﺮ ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﻟﻔﺎﺋﺪﺓ ﻓﻲ ﺍﻟﻤﻘﺎﻡ ﻣﺎ ﺗﻮﻟﺪ ﻣﻦ‬ ‫ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺃﻣﺎ ﻏﻴﺮﻩ ﻓﻤﻘﻴﺲ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻳﻮﻗﺖ ﻟﻬﺎ ﺑﺸﺮﻁ ﺩﻭﺭﺍﻧﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻗﻠ‪‬ﺖ ﺃﻭ‬ ‫ﻛﺜﺮﺕ ﻓﻴﺰﻛﻴﻬﺎ ﺇﺫﺍ ﺩﺍﺭ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ ﻣﻦ ﺣﻴﻦ ﺍﺳﺘﻔﺎﺩﻫﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﻓﻠﺢ ‪: 5‬‬ ‫ﺍﻟﻔﺎﺋﺪﺓ ﺗﺎﺑﻌﺔ ﻷﺻﻠﻬﺎ ﻓﺘﺰﻛﻰ ﻣﻌﻪ ﺑﻼ ﺩﻭﺭﺍﻥ ﺍﻟﺤﻮﻝ ﻋﻠﻴﻬﺎ ﺇﻥ ﻟﻢ ﻳﺘﻢ ﻓﻴﻪ‬ ‫ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﺇﻥ ﺗ ‪‬ﻢ ﺍﻟﻨﺼﺎﺏ ﻓﻴﻬﺎ ﻓﻼ ﺗﺘﺒﻊ ﺍﻷﺻﻞ ﻭﻻ ﺗﺰﻛﻰ ﻣﻌﻪ‪ ،‬ﺑﻞ ﻳﺴﺘﺄﻧﻒ ﻟﻬﺎ‬ ‫ﺍﻟﻮﻗﺖ ﻓﺘﺰﻛﻰ ﻟﺪﻭﺭﺍﻥ ﺍﻟﺤﻮﻝ؟ ﺧﻼﻑ‪.‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﺮﺣﻪ‪ ٩٩/٣ :‬ ‪.١٠٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪144‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﻓﻲ ﻛﻼﻡ ﺍﻟﻤﺼﻨﻒ ﻗﻮﻝ ﺃﺑﻲ ﺑﻜﺮ ﻭﻋﺎﺋﺸﺔ ^ ﻭﺍﻹﻣﺎﻡ ﻋﻤﺮ ﺑﻦ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﻋﻠﻲ‪ ،‬ﻭﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﻋﻄﺎﺀ‪ ،‬ﻭﺍﻟﻨﺨﻌﻲ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺍﻷﻭﻝ ﺃﺻﺢ‬ ‫ﻛﻤﺎ ﻳﺄﺗﻲ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﻫﻮ ﻣﺬﻫﺒﻨﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺣﻮﻝ ﺍﻟﺮﺑﺢ ﻫﻮ ﺣﻮﻝ ﺍﻷﺻﻞ ﺇﺫﺍ ﻛﻤﻞ ﺍﻷﺻﻞ ‬ ‫ﺣﻮﻻ ﺯﻛﻲ‬ ‫ﻧﻘﺪﺍ ﺃﻭ ﺣﻴﻮﺍ ﻧﺎ‪ ،‬ﻭﻫﻜﺬﺍ‬ ‫ﺍﻟﺮﺑﺢ ﻣﻌﻪ ﻭﻟﻮ ﻟﻢ ﻳﺘﻢ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﺍﻷﺻﻞ ﺇﻻ ﺑﺎﻟﺮﺑﺢ ‬ ‫ﻋﻨﺪﻧﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﺻﻞ ﺑﻘﻴﺔ ﻣﺎﻝ ﻭﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻗﺒﻞ‪ ،‬ﻭﺇﻻ ﻓﺤﺘﻰ ﻳﺤﻮﻝ ﻣﻦ‬ ‫ﺣﻴﻦ ﺗﻤﺎﻡ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺃﺣﻤﺪ ﻭﺇﺳﺤﺎﻕ؛‬ ‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺍﻟﺰﻫﺮﻱ‪ :‬ﺃﻥ ﺍﻟﻔﺎﺋﺪﺓ ﺗﺰﻛﻰ ﺣﻴﻦ ﺗﺴﺘﻔﺎﺩ ﺇﻥ‬ ‫ﺍﺳﺘﻔﻴﺪﺕ ﺑﻌﺪ ﻭﻗﺖ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﻮ ﺃﺧﺮﺟﺖ ﺍﻟﺰﻛﺎﺓ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﻻ ﺯﻛﺎﺓ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ‬ ‫ﻋﻨﺪﻧﺎ ﺇﻥ ﺟﺎﺀﺕ ﺑﻌﺪ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻛﻤﺎ ﻳﺄﺗﻲ‪ ،‬ﻭﻻ ﻓﻲ ﻓﺎﺋﺪﺓ ﻟﻢ ﺗﺠﻌﻞ ﻟﻠﺘﺠﺎﺭﺓ‬ ‫ﺫﻫﺒﺎ ﺃﻭ ﻓﻀﺔ ﺟﺎﺀﺕ ﺑﻌﺪ ﺍﻹﺧﺮﺍﺝ ﺃﻭ ﻗﺒﻠﻪ‪ ،‬ﺃﻭ ﺟﺎﺀﺕ‬ ‫ﻭﻻ ﺍﻟﻨﻤﺎﺀ ﻭﻟﻢ ﺗﻜﻦ ‬ ‫ﻋﻠﻰ ﻣﺎ ﻟﻢ ﺗﺠﺐ ﻓﻴﻪ ﺃﻭ ﻋﻠﻰ ﺑﻘﻴﺔ ﻣﺎ ﻭﺟﺒﺖ ﻓﻴﻪ‪ ،‬ﺇﺫ ﻻ ﻳﺘﻢ ﺑﻬﺎ ﺍﻟﻨﺼﺎﺏ‪،‬‬ ‫ﻭﻫﻲ ﻟﻐﻴﺮ ﺍﻟﺘﺠﺎﺭﺓ ﺃﻭ ﺍﻟﻨﻤﺎﺀ‪ ،‬ﻭﺇﻥ ﺃﺧﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ﻟﺤﺎﺟﺔ ﺍﻟﻔﻘﺮﺍﺀ‬ ‫ﻟﺠﻮﺍﺯ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻓﺎﺳﺘﻔﺎﺩ ﻓﺎﺋﺪﺓ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ﺃﻭ ﻗﺒﻞ ﺧﺮﻭﺟﻪ ﻓﻬﻞ‬ ‫ﻳﺰﻛﻴﻬﺎ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ‪.‬‬ ‫ﻭﺗﻔﺼﻴﻠﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺗﻔﺼﻴﻞ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﺃﻧﻬﺎ ﺇﻣﺎ ﺃﻥ ﺗﺮﺩﺑﻜﺴﺮ ﺍﻟﺮﺍﺀ ﻣﺨﻔﻔﺔ ﻣﻦ‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﺇﻣﺎ ﻋﻠﻰ ﺃﻗﻞ ﻣﻨﻪ‪ ،‬ﻭﺳﻮﺍﺀ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺘﻴﻦ ﺃﻥ‬ ‫‬‫ﺍﻟﺮﺩﻭﺩﻋﻠﻰ ﺍﻟﻨﺼﺎﺏ‬ ‫ﻳﻜﻮﻥ ﺍﻟﻨﺼﺎﺏ ﺩﻧﺎﻧﻴﺮ ﺃﻭ ﺩﺭﺍﻫﻢ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺍﻟﺪﻧﺎﻧﻴﺮ ﻭﺍﻟﺪﺭﺍﻫﻢ ﻣﻤﺎ ﻗﺼﺪ ﺑﻪ ﺍﻟﺘﺠﺮ‪،‬‬ ‫ﻭﻛﺬﺍ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺣﺼﻞ ﺍﻷﻭﻝ ﻭﻫﻮ ﺃﻥ ﺗﺮﺩ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻓﻤﻦ ﺟﻌﻠﻬﺎ‬ ‫ﺗﺎﺑﻌﺔ ﻟﻤﺎ ﻭﺭﺩﺕ ﻋﻠﻴﻪ ﻓﺤﻮﻟﻬﺎ ﺣﻮﻟﻪ ﻋﻨﺪﻩ؛ ﻷﻧﻬﻤﺎ ﻣﺎﻝ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﻦ ﺟﻌﻠﻬﺎ‬ ‫ﻣﺴﺘﻘﻠﺔ ﺑﺎﻟﺤﻜﻢ ﺍﻋﺘﺒﺮ ﺣﻮﻟﻬﺎ ﻣﻦ ﻭﻗﺖ ﺍﺳﺘﻔﺎﺩﺗﻬﺎ(‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺘﻢ ﻓﻴﻬﺎ ﻧﺼﺎﺏ‪،‬‬ ‫ﻭﺍﻷﻭﻝ ﺃﺻﺢ ﻋﻨﺪ ﺟﻤﻬﻮﺭﻧﺎ ﻻﻧﻀﺒﺎﻃﻪ‪ ،‬ﺑﺨﻼﻑ ﺍﻟﺜﺎﻧﻲ ﻓﻔﻴﻪ ﺣﺮﺝ ﻛﺒﻴﺮ‪ ،‬ﻭﻗﺪ‬ ‫ﻗﺎﻝ ﺍﷲ ‪ ~ } | { z ﴿ : 8‬ﮯ ¡ ﴾ ]ﺍﻟﺤﺞ‪.[٧٨ :‬‬ ‫‪145‬‬‫ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻭﻟﻤﺎ ﻧﻔﻰ ﺍﷲﺟﻞ ﻭﻋﻼﺍﻟﺤﺮﺝ ﻓﻲ ﺍﻟﺪﻳﻦ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺤﺮﺝ ﻋﻠﻰ ﺍﻷﻭﻝ‪،‬‬ ‫ﻓﺈﻥ ﺍﻟﻔﺎﺋﺪﺓ ﺗﻜﺜﺮ ﺯﻳﺎﺩﺗﻬﺎ‪ ،‬ﻭﻗﺪ ﻳﺴﺘﻔﻴﺪ ﻛﻞ ﻳﻮﻡ ﺃﻭ ﻛﻞ ﺟﻤﻌﺔ ﺃﻭ ﻛﻞ ﺷﻬﺮ ﺃﻭ ﺃﻗﻞ‬ ‫ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻓﻴﻠﺰﻡ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻲ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻛﻠﻪ ﺃﻭﻗﺎ ﺗﺎ‪ ،‬ﻛﻞ ﻭﻗﺖ ﻣﺨﺼﻮﺹ‬ ‫ﻟﻔﺎﺋﺪﺓ ﻣﺨﺼﻮﺻﺔ‪ ،‬ﻭﻓﻲ ﺣﻔﻆ ﺫﻟﻚ ﻣﺸﻘﺔ ﻭﻓﻴﻪ ﻟﺒﺲ‪ ،‬ﻓﻔﻲ ﻗﻮﻝ‪ :‬ﺍﻟﻮﻗﺖ ﻧﻔﺲ‬ ‫ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺍﺳﺘﻔﺎﺩ ﻓﻴﻪ‪ ،‬ﻭﻗﻮﻝ ﺁﺧﺮ‪ :‬ﺍﻟﻮﻗﺖ ﺷﻬﺮ ﻣﺎ ﺍﺳﺘﻔﺎﺩ‪.‬‬ ‫ﺃﻳﻀﺎ ﺑﻘﻮﻟﻪ ﮊ ‪» :‬ﺇﺫﺍ ﺯﺍﺩ ﺍﻟﻤﺎﻝ ﻋﻠﻰ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ‬ ‫ﻭﺍﺳﺘﺪﻝ ﺑﻌﻀﻬﻢ ﻟﻸﻭﻝ ‬ ‫ﺩﺭﻫﻤﺎ ﺩﺭﻫﻢ«)‪ .(١‬ﺣﻴﺚ ﺃﻃﻠﻖ ﺃﻥ ﻓﻲ ﻛﻞ ﺃﺭﺑﻌﻴﻦ ﺩﺭﻫﻤﺎ ﺩﺭﻫﻢ‪،‬‬ ‫‬‫ﻓﻔﻲ ﻛﻞ ﺃﺭﺑﻌﻴﻦ‬ ‫ﻭﻟﻢ ﻳﺨﺺ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﻏﻴﺮﻫﺎ ﻓﺸﻤﻞ ﻛﻞ ﺃﺭﺑﻌﻴﻦ ﺩﺍﺭ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ‬ ‫ﺃﻳﻀﺎ ﺃﻧﻪ ﻟﻢ ﻧﺴﻤﻊ ﺑﺈﻣﺎﻡ ﺃﻭ‬ ‫ﺑﻌﺪﻩ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﺘﻌﻴ ﻨﺎ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻳﺪﻝ ﻟﺬﻟﻚ ‬ ‫ﻋﺎﻣﻞ ﺃﺳﻘﻂ ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻋﻦ ﺃﺭﺑﺎﺏ ﺍﻟﻤﺎﻝ ﺣﺘﻰ ﻳﺪﻭﺭ ﺍﻟﺤﻮﻝ‪ ،‬ﺑﻞ ﺇﺫﺍ ﺯﺍﺩ ﺃﺧﺬ‬ ‫ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﻛﻠﻬﺎ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﺻﺢ ﻋﻨﺪ ﺍﺑﻦ ﺑﺮﻛﺔ)‪ (٢‬ﻟﻤﺎ ﺭﻭﻱ‪» :‬ﻻ ﺯﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺣﺘﻰ ﻳﺤﻮﻝ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ«)‪ (٣‬ﻭﻟﻘﻮﻟﻪ ﮊ ﻟﻤﻌﺎﺫ ﺣﻴﻦ ﺑﻌﺜﻪ ﺇﻟﻰ ﺍﻟﻴﻤﻦ‪» :‬ﺍﻧﺘﻈﺮ ﺑﺄﺭﺑﺎﺏ ﺍﻷﻣﻮﺍﻝ‬ ‫ﺣﻮﻻ«)‪ .(٤‬ﻭﺍﻟﻔﺎﺋﺪﺓ ﻣﺎﻝ‪ ،‬ﻓﻴﻨﻈﺮ ﺑﻬﺎ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﺍﻟﺠﻮﺍﺏ ﺃﻧﻪ ﻟﻢ ﻳﺮﺩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‬ ‫ﺃﺧﺮ ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻟﺪﻭﺭﺍﻥ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﺍﻟﻔﺎﺋﺪﺓ ﻣﺎﻝ ﺧﻮﻃﺐ ﻓﻴﻪ ﺻﺎﺣﺒﻪ ﺑﻮﺟﻮﺑﻬﺎ‬‫ﺃﻧﻪ ‪‬‬ ‫ﻛﺨﻄﺎﺑﻪ ﻓﻲ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﻧﺲ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻫﻲ‬ ‫ﺃﻥ ﺗﺮﺩ ﻋﻠﻰ ﺃﻗﻞ ﻣﻦ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﺗﺮﺩ ﻋﻠﻰ ﻣﺎ ﻟﻢ ﻳﺰﻙ ﻗﻂ ﻟﻘﻠﺘﻪ‪ ،‬ﻭﺇﻣﺎ ﻋﻠﻰ‬ ‫ﻣﺎﻝ ﻣﺰﻛﻰ ﺃﻭ ﻭﺍﺟﺒﺔ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻟﻢ ﺗﺨﺮﺝ ﺑﻞ ﻫﺬﺍ ﺩﺍﺧﻞ ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﻣﺰﻛﻰ ﻋﻠﻰ‬ ‫ﻣﻌﻨﻰ ﻟﺰﻣﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺍﻧﺘﻘﺺ ﻋﻦ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﺍﻷﻭﻝ ﻭﻫﻮ ﺃﻥ ﺗﺮﺩ ﻋﻠﻰ ﻣﺎﻝ ﻟﻢ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪.‬‬ ‫)‪ (٢‬ﺍﻧﻈﺮ ﺭﺃﻱ ﺍﺑﻦ ﺑﺮﻛﺔ ﺑﺸﺄﻥ ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻓﻲ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ‪ ،٦٢٣/١ :‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪146‬‬ ‫ﻳﺰﻙ ﻳﺴﺘﻘﺒﻞ ﺍﻟﺤﻮﻝ‪ ،‬ﺃﻱ‪ :‬ﻳﻨﺘﻈﺮ ﺗﻤﺎﻣﻪ‪ ،‬ﻭﺇﺳﻨﺎﺩ ﺍﻻﺳﺘﻘﺒﺎﻝ ﺇﻟﻰ ﺍﻷﻭﻝ ﺗﺠﻮﺯ ﻓﻲ‬ ‫ﺍﻹﺳﻨﺎﺩ‪ ،‬ﺇﻥ ﻛﻤﻞ ﻓﻲ ﻣﺠﻤﻮﻋﻬﻤﺎ ﺍﻟﻨﺼﺎﺏ ﻣﻦ ﻳﻮﻡ ﻛﻤﻞ‪ ،‬ﺍﺗﻔﺎﻗﺎ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﺭﺣﻤﻬﻢ ﺍﷲ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﻋﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﺗﺰﻛﻰ ﻫﻲ ﻭﺍﻷﺻﻞ ﻟﺤﻮﻝ ﺍﻷﺻﻞ ﻻ ﺑﻘﻴﺪ‬ ‫ﻛﻮﻥ ﺍﻷﺻﻞ ﺑﻘﻴﺔ ﻣﺎﻝ ﻭﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﺃﻭﻝ ﺍﻟﺤﻮﻝ ﺃﻗﻞ ﻣﻦ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ﻓﻤﺎ ﺗ ‪‬ﻢ ﺍﻟﺤﻮﻝ ﺇﻻ ﻭﻗﺪ ﺗﻤﺖ ﺍﻷﺭﺑﻌﻮﻥ ﺃﻭ‬ ‫ﺃﺭﺑﻌﻴﻦ ﺷﺎﺓ ﺃﻭ ﻣﻦ ﻋﺸﺮﻳﻦ‬ ‫ﺍﻟﻌﺸﺮﻭﻥ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ ﻭﻫﻮ ﺃﻥ ﺗﺮﺩ ﻋﻠﻰ ﻣﺰﻛﻰ ﺃﻭ ﻭﺍﺟﺒﺔ ﻫﻲ ﻓﻴﻪ‪ ،‬ﺣﻜﻤﻬﺎ ﺃﻧﻬﺎ‬ ‫ﺗﺤﻤﻞ ﻋﻠﻰ ﻣﺎ ﻭﺭﺩﺕ ﻋﻠﻴﻪ‪ ،‬ﻓﺘﺰﻛﻰ ﻟﺤﻮﻟﻪ ﻭﻻ ﺗﻨﻈﺮ ﺗﻤﺎﻡ ﺍﻟﺤﻮﻝ ﻣﻦ ﺣﻴﻦ ﺗ ‪‬ﻢ‪،‬‬ ‫ﻓﻲ ﻗﻮﻝ ﻣﻦ ﺣﻤﻞ ﺍﻟﻔﺎﺋﺪﺓ ﻋﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﺻﻞ ﺃﻗﻞ ﻣﻦ ﺍﻟﻨﺼﺎﺏ؛ ﻷﻧﻪ‬ ‫ﻭﺟﺒﺖ ﻓﻴﻪ ﻗﺒﻞ ﻓﺤﻤﻠﺖ ﻋﻠﻴﻪ ﻛﻤﺎ ﺣﻤﻠﺖ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺤﻤﻠﻬﺎ ﻋﻠﻰ‬ ‫ﺍﻷﺻﻞ ﻛﺎﺑﻦ ﺑﺮﻛﺔ ﻳﻮﻗ‪‬ﺖ ﻣﻦ ﺣﻴﻦ ﺗ ‪‬ﻢ ﺍﻟﻨﺼﺎﺏ ﺑﺎﻟﻔﺎﺋﺪﺓ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺰﻛﻲ ﺍﻟﻔﺎﺋﺪﺓ ﻭﺣﺪﻫﺎ ﻭﻗﺖ ﻭﺭﺩﺕ ﻟﻢ ﻳﺠﺊ ﺣﺪﻳﺚ ﺑﺈﻣﺴﺎﻙ ﺍﻟﻮﻗﺖ‬ ‫ﺑﺜﻼﺛﺔ ﺩﺭﺍﻫﻢ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﺪﻧﺎﻧﻴﺮ ﻭﺍﻟﻐﻨﻢ ﻭﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ‪ ،‬ﻭﻻ ﺟﺎﺀ‬ ‫ﺣﺪﻳﺚ ﺑﺄﻥ ﺍﻟﻔﺎﺋﺪﺓ ﻳﺴﺘﻘﺒﻞ ﻟﻬﺎ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﻻ ﺟﺎﺀ ﺧﺒﺮ ﺃﻥ ﺻﺎﺣﺐ ﻣﺎﻝ ﻗﺎﻝ ﻟﻠﻌﺎﻣﻞ‪:‬‬ ‫ﻫﺬﺍ ﺍﻟﻤﺎﻝ ﺣﺎﺩﺙ ﻟﻲ ﻟﻤﺎ ﻳﺤﻞ ﻋﻠﻴﻪ ﺣﻮﻝ ﻓﻼ ﺗﺄﺧﺬ ﻣﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﻧﻘﺺ ﻋﻦ ﺍﻟﻨﺼﺎﺏ‬ ‫ﻣﺎ ﻗﺪ ﺩﺍﺭ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﻭﻫﻮ ﻛﺎﻣﻞ ﺍﻧﺘﻘﺾ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﺈﺫﺍ ﺍﺳﺘﻔﺎﺩ ﻣﺎ ﺗ ‪‬ﻢ ﺑﻪ ﺍﺳﺘﺄﻧﻒ‪،‬‬ ‫ﺩﺭﻫﻤﺎ ‬ ‫ﻣﺜﻼ)‪.(١‬‬‫‬‫ﻭﻟﻮ ﺑﻘﻲ ﻟﻪ ﻣﻦ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﺣﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﻣﺎﺋﺔ ﻭﺗﺴﻌﺔ ﻭﺗﺴﻌﻮﻥ‬ ‫‪ ١٢٦‬أ‪ 8/ A  )  RG Gb‬ا‪0HN‬ة‪:‬‬ ‫ﻭﻳﻀﺮﺏ ﺍﻟﺜﻤﻴﻨﻲ ﺃﻣﺜﻠﺔ ﻟﻤﺎ ﻟﻢ ﺗﺠﺐ ﻓﻴﻪ ﻗﻂ‪ ،‬ﻭﻣﺎ ﺗﺠﺐ ﻓﻴﻪ‪ ،‬ﻓﻴﻘﻮﻝ‪» :‬ﻣﺜﺎﻝ‬ ‫ﻭﺭﻭﺩﻫﺎ ﻋﻠﻰ ﻣﺎ ﻟﻢ ﺗﺠﺐ ﻓﻴﻪ ﻗﻂ‪ :‬ﺃﻥ ﻳﻤﻠﻚ ﻣﺎﻟﻚ ﻣﺎﺋﺔ ﺩﺭﻫﻢ ﺛﻢ ﻳﺴﺘﻔﻴﺪ ﺑﻌﺪﻫﺎ‬ ‫ﺩﻳﻨﺎﺭﺍ ﺃﻭ‬ ‫‬‫ﺃﺧﺮﻯ‪ ،‬ﻓﺈﻧﻪ ﻳﻮﻗﺖ ﻣﻦ ﻳﻮﻡ ﺍﺳﺘﻔﺎﺩ ﻓﻴﻪ ﺍﻷﺧﺮﻯ‪ .‬ﺃﻭ ﻳﻤﻠﻚ ﻋﺸﺮﻳﻦ‬ ‫ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ)‪.(٢‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ٩٩/٣ :‬ ‪.١٠٣‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ١٠٣/٣ :‬ ‪.١٠٤‬‬ ‫‪147‬‬‫ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻗﺎﻝ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻣﺜﺎﻝ ﻭﺭﻭﺩﻫﺎ ﻋﻠﻰ ﻣﺎ ﻟﻢ ﺗﺠﺐ ﻓﻴﻪ ﻗﻂ‪ ،‬ﺃﻥ ﻳﻤﻠﻚ ﻣﺎﻟﻚ‪،‬‬ ‫ﺃﻱ‪ :‬ﻣﻦ ﻳﻤﻜﻦ ﺃﻥ ﻳﻤﻠﻚ‪ ،‬ﻣﺎﺋﺔ ﺩﺭﻫﻢ ﺛﻢ ﻳﺴﺘﻔﻴﺪ ﺑﻌﺪﻫﺎ ﻣﺎﺋﺔ ﺩﺭﻫﻢ ﺃﺧﺮﻯ ﻓﺈﻧﻪ‬ ‫ﻳﻮﻗﺖ ﻣﻦ ﻳﻮﻡ ﺍﺳﺘﻔﺎﺩ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻋﻨﺪ ﻣﺎﻟﻚ ﻣﻦ ﻳﻮﻡ ﺍﺳﺘﻔﺎﺩ ﻓﻴﻪ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﺇﻥ‬ ‫ﺍﺳﺘﻔﺎﺩﻫﺎ ﻗﺒﻞ ﺍﻟﻌﺎﻡ ﺑﻌﺎﻡ ﺃﻭ ﻋﺎﻣﻴﻦ ﺃﻭ ﺃﻛﺜﺮ ﻭﻗﺖ ﻋﻨﺪ ﺗﻤﺎﻡ ﺍﻟﺤﻮﻝ ﺍﻟﺬﻱ ﺍﺳﺘﻔﺎﺩ‬ ‫ﺩﻳﻨﺎﺭﺍ ﺃﻭ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺃﻭ ﻣﺎ ﻳﺘﻢ ﻓﻴﻪ ﺍﻟﻨﺼﺎﺏ ﺑﻴﻦ‬ ‫‬‫ﺍﻷﺧﺮﻯ ﻓﻴﻪ‪ .‬ﺃﻭ ﻳﻤﻠﻚ ﻋﺸﺮﻳﻦ‬ ‫ﺩﻧﺎﻧﻴﺮ ﻭﺩﺭﺍﻫﻢ)‪.(١‬‬ ‫‪ ١٢٧‬ا'‪a <=6 t6$‬ل ا‪$4‬ل‪:‬‬ ‫ﺩﻳﻨﺎﺭﺍ ﺃﻭ ﺗﺴﻤﻴﺔ ﻣﻨﻪ ﻛﻨﺼﻒ ﺃﻭ‬ ‫‬‫ﻳﻘﻮﻝ ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﻭﻳﻮﻗﺖ ﻟﻬﺎ ﺛﻢ ﻳﻌﻄﻲ ﻣﻨﻬﺎ‬ ‫ﺩﻳﻨﺎﺭﺍ ﺍﺳﺘﺄﻧﻒ‬ ‫‬‫ﺭﺑﻊ ﻗﺒﻞ ﻛﻤﺎﻝ ﺍﻟﺤﻮﻝ‪ ،‬ﻓﺈﻧﻪ ﻳﻨﺘﻘﺾ ﻭﻗﺘﻪ ﻭﺇﻥ ﺍﺳﺘﻔﺎﺩ ﺑﻌﺪ‬ ‫ﺍﻟﺘﻮﻗﻴﺖ ﻣﻦ ﺣﻴﻨﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺧﺮﺝ ﻣﻦ ﻣﻠﻜﻪ ﺷﻲﺀ ﻣﻨﻬﺎ ﻭﻟﻮ ﺑﻐﺼﺐ ﺍﻧﺘﻘﺾ‬ ‫ﻭﻗﺘﻪ‪ .‬ﻭﺇﻥ ﺃﺑﺪﻝ ﺍﻟﻌﺸﺮﻳﻦ ﺃﻭ ﺍﻟﻤﺎﺋﺘﻴﻦ ﺑﺄﺧﺮﻯ ﻳﺪﺍ ﺑﻴﺪ ﻓﻬﻞ ﻳﻨﺘﻘﺾ ﺃﻭ ﻻ؟‬ ‫ﺑﺪﻝ ﺍﻟﺸﻲﺀ ﻫﻮ ﺍﻟﺸﻲﺀ ﺃﻭ ﻏﻴﺮﻩ ﻭﻻ ﻳﻨﺘﻘﺾ ﺇﻥ ﺃﻗﺮﺿﻬﺎ ﺃﻭ‬‫ﺧﻼﻑ‪ ،‬ﻣﺜﺎﺭﻩ‪ :‬ﻫﻞ ‪‬‬ ‫ﺑﻌﻀﻬﺎ‪ .‬ﻭﺇﻥ ﺭﺩ ﺇﻟﻴﻪ ﻣﺎ ﻏﺼﺐ ﻣﻨﻪ ﻭﻗﺪ ﺃﻳﺴﻪ ﻓﻬﻮ ﻓﻲ ﻭﻗﺘﻪ ﻭﻳﺆﺩﻱ ﻋﻠﻰ ﻣﺎﺽ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺴﺘﺄﻧﻒ ﺗﻮﻗﻴ ﺘﺎ ﺑﻌﺪ ﺍﻟﺮﺟﻮﻉ ﻭﺍﻹﻳﺎﺱ‪ ،‬ﻭﺣﻜﻢ ﺍﻷﻭﻝ ﻗﺪ ﺯﺍﻝ‪ .‬ﻭﻛﺬﺍ ﻣﻦ‬ ‫ﺩﻳﻨﺎﺭﺍ ﻓﻮﻗ‪‬ﺖ ﻟﻬﺎ ﺛﻢ ﺃﻓﻠﺲ ﺍﻧﺘﻘﺾ ﻭﻗﺘﻪ ﻭﺇﻥ ﺃﻳﺲ ﻣﻨﻬﺎ‬ ‫‬‫ﻟﻪ ﻋﻠﻰ ﺃﺣﺪ ﻋﺸﺮﻭﻥ‬ ‫ﻓﻌﻠﻰ ﺍﻟﺨﻠﻒ)‪.(٢‬‬ ‫ﺩﻳﻨﺎﺭﺍ ﺃﻭ‬ ‫‬‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻭﻳﻮﻗﺖ ﻟﻬﺎ ﺛﻢ ﻳﻌﻄﻲ ﻣﻨﻬﺎ‬ ‫ﺩﺭﻫﻤﺎ ﺃﻭ ﺗﺴﻤﻴﺔ ﻣﻨﻪ ﻛﻨﺼﻒ ﺃﻭ ﺭﺑﻊ ﻟﻐﻴﺮ ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﻟﻠﺰﻛﺎﺓ ﻗﺒﻞ ﺍﻟﺤﻮﻝ ﻟﺤﺎﺟﺔ‬ ‫‬ ‫ﺍﻟﻔﻘﺮﺍﺀ ﺃﻭ ﺃﻋﻄﻰ ﻓﻲ ﻏﻴﺮ ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﺧﻤﺲ ﺃﻭ ﻋﺸﺮ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﺃﻭ ﻳﺬﻫﺐ‬ ‫ﺑﻌﻀﺎ ﻳﻘﻮﻝ‬ ‫ﺫﻟﻚ ﺍﻟﺒﻌﺾ ﺑﻮﺟﻪ ﻣﺎ ﻗﺒﻞ ﻛﻤﺎﻝ ﺍﻟﺤﻮﻝ ﻓﺈﻧﻪ ﻳﻨﺘﻘﺾ ﻭﻗﺘﻪ‪ ،‬ﻭﺃﻥ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﺮﺣﻪ‪ ٩٩/٣ :‬ ‪.١٠٣‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﺮﺣﻪ‪ ١٠٤/٣ :‬ ‪.١٠٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪148‬‬ ‫ﺑﻮﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﻧﻘﺺ ﺃﻗﻞ ﻗﻠﻴﻞ‪ ،‬ﻭﻣﺮ ﺗﺤﺪﻳﺪﻩ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ ﻳﻨﺘﻘﺾ ﺍﻟﻮﻗﺖ‬ ‫ﺭﺑﻌﺎ‬‫ﺩﻳﻨﺎﺭﺍ ﺃﻭ ‬ ‫ﻧﺼﻔﺎ ﺃﻭ ‬‫‬‫ﺑﻨﻘﺼﺎﻥ ﺫﻟﻚ ﺍﻷﻗﻞ‪ ،‬ﻭﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﺽ ﻓﺈﻥ ﺍﺳﺘﻔﺎﺩ ﺑﻌﺪ‬ ‫ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻧﻘﺺ ﺍﺳﺘﺄﻧﻒ ﺍﻟﺘﻮﻗﻴﺖ ﻣﻦ ﺣﻴﻨﻪ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺣﻴﻦ ﺻﺎﺣﺐ‬ ‫ﺍﻟﻤﺎﻝ ﺃﻱ‪ :‬ﺣﻴﻨﻪ ﺍﻟﺬﻱ ﺣﺪﺙ ﻟﻪ ﻓﻴﻪ ﺍﻟﺪﻳﻨﺎﺭ‪ ،‬ﺃﻭ ﻣﻦ ﺣﻴﻦ ﺍﻟﺪﻳﻨﺎﺭ ﺃﻭ ﻣﻦ ﺍﺳﺘﻔﺎﺩﻩ‪،‬‬ ‫ﻣﺬﻛﺮﺍ ﻟﺠﻮﺍﺯ ﺗﺬﻛﻴﺮ ﻣﺼﺪﺭ ﺍﻹﻓﻌﺎﻝ ﻭﺍﻻﺳﺘﻔﻌﺎﻝ‬ ‫‬‫ﺑﺠﺮ ﺍﺳﺘﻔﺎﺩ ﻣﻀﺎﻑ ﻟﻠﻬﺎﺀ‬ ‫ﺍﻟﻤﻌﻞ ﺍﻟﻌﻴﻦ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺧﺮﺝ ﻣﻦ ﻣﻠﻜﻪ ﺷﻲﺀ ﻣﻨﻬﺎ‪ ،‬ﻗﺒﻞ ﺗﻤﺎﻡ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﻟﻮ‬ ‫ﺑﻐﺼﺐ ﺍﻧﺘﻘﺾ ﻭﻗﺘﻪ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻣﺎﻝ ﻟﻢ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻔﺎﺩ ﻗﺪﺭ‬ ‫ﻣﺎ ﺧﺮﺝ ﻭﻗﺖ ﻣﻦ ﺣﻴﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ‪.‬‬ ‫ﺩﻳﻨﺎﺭﺍ ﻓﺎﺷﺘﺮﻯ ﺑﻬﺎ ﺷﻴ ﺌﺎ ﻟﻠﻜﺴﺐ‬ ‫‬‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ ﻣﻦ ﺃﺧﺬ ﺍﻟﻮﻗﺖ ﻟﻌﺸﺮﻳﻦ‬ ‫ﻓﺨﺮﺝ ﺑﻴﻌﻬﺎ ﻣﻨﻔﺴﺨ ﺎ ﻓﻮﻗﺘﻪ ﺛﺎﺑﺖ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺇﻧﻤﺎ ﺧﺮﺝ ﻓﻴﻪ ﻋﻴﺐ ﻓﻮﻗﺘﻪ‬ ‫ﻣﻨﺘﻘﺾ‪ ،‬ﻭﺇﻥ ﺭﺩ ﺍﻟﺸﻲﺀ ﺑﺬﻟﻚ ﺍﻟﻌﻴﺐ ﻓﺮﺩ ﺩﻧﺎﻧﻴﺮﻩ ﻓﻠﻴﺴﺘﺄﻧﻒ ﻟﻬﺎ ﺍﻟﻮﻗﺖ ﻣﻦ‬ ‫ﺣﻴﻦ ﺭﺩﻫﺎ‪.‬‬ ‫ﺩﻳﻨﺎﺭﺍ ﻓﺄﺳﻠﻔﻬﺎ ﻟﺮﺟﻞ ﺃﻭ ﺃﺳﻠﻒ ﺑﻌﻀﻬﺎ ﻓﻮﻗﺘﻪ‬ ‫‬‫ﻭﻣﻦ ﺃﺧﺬ ﺍﻟﻮﻗﺖ ﻟﻌﺸﺮﻳﻦ‬ ‫ﻣﻮﺳﺮﺍ‪.‬‬ ‫‬‫ﺛﺎﺑﺖ ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺴﺘﻠﻒ‬ ‫ﺩﻳﻨﺎﺭﺍ ﻓﻨﺰﻋﻬﺎ ﻟﻪ ﺃﺑﻮﻩ ﺑﺎﻟﺤﺎﺟﺔ ﻓﻮﻗﺘﻪ ﻣﻨﺘﻘﺾ‪،‬‬ ‫‬‫ﻭﻣﻦ ﺃﺧﺬ ﺍﻟﻮﻗﺖ ﻟﻌﺸﺮﻳﻦ‬ ‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻧﺰﻉ ﻟﻪ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺎﻝ‪.‬‬ ‫ﺩﻳﻨﺎﺭﺍ ﻓﺄﻋﻄﺎﻫﺎ ﻻﺑﻨﻪ ﺍﻟﻄﻔﻞ ﺑﺎﻟﺨﻠﻴﻔﺔ ﻓﻘﺪ ﺍﻧﺘﻘﺾ‬ ‫‬‫ﻭﻣﻦ ﺃﺧﺬ ﺍﻟﻮﻗﺖ ﻟﻌﺸﺮﻳﻦ‬ ‫ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﺎﺑﺖ‪.‬‬ ‫ﺃﺟﻴﺮﺍ ﻓﺪﺧﻞ ﺍﻷﺟﻴﺮ ﺍﻟﻌﻤﻞ‬ ‫‬‫ﺩﻳﻨﺎﺭﺍ ﻓﺎﺳﺘﺄﺟﺮ ﺑﻬﺎ‬ ‫‬‫ﻭﻣﻦ ﺃﺧﺬ ﺍﻟﻮﻗﺖ ﻟﻌﺸﺮﻳﻦ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎﻕ‬ ‫ﻓﻮﻗﺘﻪ ﻣﻨﺘﻘﺾ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺪﺧﻞ ﺍﻟﻌﻤﻞ ﺛﺒﺖ‪ ،‬ﻗﻠﺖ‪ :‬ﻫﺬﺍ ‬ ‫ﺍﻷﺟﺮﺓ ﺑﺎﻟﺪﺧﻮﻝ‪ ،‬ﻭﻣﺮﺕ ﺃﻗﻮﺍﻝ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺇﻥ ﺗﺰﻭﺝ ﺑﻬﺎ ﺍﻣﺮﺃﺓ ﺍﻧﺘﻘﺾ‪ ،‬ﻭﺇﻥ ﺗﺰﻭﺝ‬ ‫ﺑﻬﺎ ﺑﻐﻴﺮ ﺷﻬﻮﺩ ﺛﺒﺖ ﺣﺘﻰ ﻳﺸﻬﺪ ﻓﻴﻨﺘﻘﺾ‪.‬‬ ‫‪149‬‬‫ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﺩﻳﻨﺎﺭﺍ ﻓﺄﻋﻄﻰ ﻧﺼﻔﻬﺎ ﻟﻢ ﻳﻨﺘﻘﺾ‪ ،‬ﻭﻳﻮﻗﺖ ﺍﻟﻤﻌﻄﻰ ﻟﻪ‬ ‫‬‫ﻭﻣﻦ ﻭﻗﺖ ﻷﺭﺑﻌﻴﻦ‬ ‫ﻣﻦ ﺣﻴﻦ ﺍﻹﻋﻄﺎﺀ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻰ ﺳﻬﻤﻪ ﻟﺸﺮﻳﻜﻪ ﺛﺒﺖ‪ ،‬ﻭﺃﺩ‪‬ﻯ ﺍﻟﺸﺮﻳﻚ ﻋﻠﻰ ﺍﻟﻜﻞ‪.‬‬ ‫ﻭﺇﻥ ﺃﺧﺬ ﺍﻟﻮﻗﺖ ﻟﻌﺸﺮﻳﻦ ﻓﺎﺷﺘﺮﻯ ﺷﻴ ﺌﺎ ﺑﺎﻟﺨﻴﺎﺭ ﺛﺒﺖ ﺣﺘﻰ ﻳﺘﻢ ﺍﻟﺸﺮﺍﺀ‪ ،‬ﻭﺇﻥ‬ ‫ﻭﻗﺖ ﻟﻬﺎ ﻓﻮﻫﺒﻬﺎ ﻫﺒﺔ ﺍﻃﻤﺌﻨﺎﻥ ﺛﺒﺖ‪ ،‬ﺧﻼﻓﺎ ﻟﺒﻌﺾ‪ ،‬ﻭﺇﻥ ﻧﺰﻋﺖ ﻣﻨﻪ ﺃﻭ ﺗﻠﻔﺖ‬ ‫ﻭﺃﻳﺲ ﻣﻨﻬﺎ ﺛﻢ ﺭﺟﻌﺖ ﺍﻧﺘﻘﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﺒﺖ‪ ،‬ﻭﻳﺆﺩﻱ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﺴﺘﺄﻧﻒ ﻭﻳﺆﺩﻱ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﺒﺖ ﻭﻻ ﻳﺆﺩﻱ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ‪ ،‬ﻭﺇﻥ ﺃﻳﺲ‬ ‫ﻭﺭﺟﻌﺖ ﻓﻲ ﺍﻟﻮﻗﺖ ﻓﻔﻲ ﺍﻟﺜﺒﻮﺕ ﻗﻮﻻﻥ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻰ ﻣﻮﺳﺮ ﺛﻢ ﺃﻋﺴﺮ‬ ‫ﺍﻧﺘﻘﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺛﺎﺑﺖ ﺇﻥ ﺃﻳﺴﺮ ﺑﻌﺪ‪ ،‬ﻭﺇﻥ ﻋﻠﻰ ﻣﻌﺴﺮ ﺛﻢ ﺃﻳﺴﺮ ﺍﺳﺘﺄﻧﻒ ﻣﻦ ﺣﻴﻦ‬ ‫ﺍﻹﻳﺴﺎﺭ‪ ،‬ﻭﺇﻥ ﺗﺪﻳﻦ ﺑﺪﻳﻦ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ﺍﻧﺘﻘﺾ‪.‬‬ ‫ﻭﺇﻥ ﺃﺑﺪﻝ ﺍﻟﻌﺸﺮﻳﻦ ﺃﻭ ﺍﻟﻤﺎﺋﺘﻴﻦ ﺑﺄﺧﺮﻯ ﻳﺪﺍ ﺑﻴﺪ ﻓﻬﻞ ﻳﻨﺘﻘﺾ ﺃﻭ ﻻ ﺧﻼﻑ‬ ‫ﻣﺜﺎﺭﻩ ﻫﻞ ﺑﺪﻝ ﺍﻟﺸﻲﺀ ﻫﻮ ﺍﻟﺸﻲﺀ ﺃﻭ ﻏﻴﺮﻩ ﻭﻻ ﻳﻨﺘﻘﺾ ﺇﻥ ﺃﻗﺮﺿﻬﺎ ﺃﻭ ﺑﻌﻀﻬﺎ‪.‬‬ ‫ﻳﺪﺍ ﺑﻴﺪ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﻯ ﺑﻬﺎ ﺷﻴ ﺌﺎ ﺃﻭ‬ ‫ﻭﺇﻥ ﺃﺑﺪﻝ ﺍﻟﻌﺸﺮﻳﻦ ﺃﻭ ﺍﻟﻤﺎﺋﺘﻴﻦ ﺑﺄﺧﺮﻯ ‬ ‫ﻋﺮﺿﺎ ﺟﻌﻠﻪ ﻟﻠﺘﺠﺮ‬ ‫‬‫ﺃﺑﺪﻝ ﺍﻟﻌﺸﺮﻳﻦ ﺑﺎﻟﻤﺎﺋﺘﻴﻦ ﺃﻭ ﺍﻟﻤﺎﺋﺘﻴﻦ ﺑﺎﻟﻌﺸﺮﻳﻦ‪ ،‬ﺃﻭ ﺃﺑﺪﻝ‬ ‫ﻳﺪﺍ ﺑﻴﺪ ﻷﻧﻪ ﺇﺫﺍ ﺃﺑﺪﻝ ﺍﻟﻌﺸﺮﻳﻦ ﺃﻭ ﺍﻟﻤﺎﺋﺘﻴﻦ ﺑﺎﻷﺧﺮﻯ‬ ‫ﺑﺂﺧﺮ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﻧﻤﺎ ﻗﺎﻝ‪ :‬‬ ‫‬ ‫ﺑﺎﻃﻼ‪ ،‬ﻓﻜﺄﻧﻪ‬ ‫ﺭﺑﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺇﺑﺪﺍﻟﻬﺎ‬‫‬ ‫ﻋﺎﺟﻼ ﻛﺎﻥ ‬‫‬ ‫ﺁﺟﻼ ﺃﻭ‬‫ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﺑﺎﻟﺘﺄﺧﻴﺮ‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻟﻜﻦ ﺇﺫﺍ‬ ‫ﻟﻢ ﻳﺒﺪﻟﻬﺎ ﻓﻼ ﻳﺨﺘﻠﻒ ﻓﻲ ﻋﺪﻡ ﺍﻧﺘﻘﺎﺽ ﻭﻗﺘﻪ‪ ،‬ﺑﻞ ﻳﺜﺒﺖ ﻭﻗﺘﻪ ‬ ‫ﺻﻴﺮ ﺇﻟﻰ ﺍﻟﺮﺩ ﻭﻗﺪ ﺗﻠﻔﺖ ﺍﻟﻌﻴﻦ ﻭﺃﺑﺪﻝ ﻣﺜﻠﻬﺎ ﺃﻭ ﻋﺮﺽ ﺛﺒﺖ ﺍﻟﺨﻼﻑ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺭﺑﺎ‪ ،‬ﻓﺎﻟﺨﻼﻑ ﺛﺎﺑﺖ ﻋﻨﺪﻩ ﻟﺼﺤﺔ‬ ‫ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻤﺜﻞ ﺑﺎﻟﻤﺜﻞ ﺑﺎﻟﺘﺄﺧﻴﺮ ﻏﻴﺮ ‬ ‫ﻫﺮﻭﺑﺎ‬ ‫‬‫ﺍﻟﺒﻴﻊ ﻋﻨﺪﻩ‪ ،‬ﻓﻬﻞ ﻳﻨﺘﻘﺾ ﻭﻗﺘﻪ ﺃﻭ ﻻ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ؟ ﺧﻼﻑ ﻭﺇﻥ ﺃﺑﺪﻟﻬﺎ‬ ‫ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻗﻮﻝ ﺍﻟﻨﻘﺾ ﻟﻢ ﻳﻨﺘﻘﺾ ﺍﻷﻭﻝ‪ ،‬ﻣﺜﺎﺭﻩ ﻫﻞ ﺑﺪﻝ ﺍﻟﺸﻲﺀ ﻫﻮ‬ ‫ﺍﻟﺸﻲﺀ‪ :‬ﺃﻱ‪ :‬ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﺸﻲﺀ ﺃﻭ ﻏﻴﺮﻩ؟ ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﺧﺬ‬ ‫ﺍﻟﻮﻗﺖ ﻟﻠﻌﺸﺮﻳﻦ ﻓﺎﺳﺘﻔﺎﺩ ﻋﺸﺮﻳﻦ ﺃﺧﺮﻯ ﻓﺘﻠﻔﺖ ﺍﻷﻭﻟﻰ‪ ،‬ﺍﻟﻘﻮﻻﻥ‪ ،‬ﻗﻴﻞ‪ :‬ﺛﺒﺖ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻮﻗﺖ ﻣﻦ ﺣﻴﻦ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻻ ﻳﻨﺘﻘﺾ ﺇﻥ ﺃﻗﺮﺿﻬﺎ ﺃﻭ ﺃﻗﺮﺽ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪150‬‬ ‫ﺑﻌﻀﻬﺎ؛ ﻷﻧﻪ ﻳﺤﺘﻤﻞ ﺃﻥ ﺗﺮﺟﻊ ﺇﻟﻴﻪ ﺑﻨﻔﺴﻬﺎ ﻣﻦ ﻳﺪ ﻣﻦ ﺃﺧﺬ ﺍﻟﻘﺮﺽ ﻣﻦ ﻏﻴﺮ‬ ‫ﺃﻥ ﺗﺨﺮﺝ ﻣﻦ ﻳﺪ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﺧﺬ ﺍﻟﻘﺮﺽ‪ ،‬ﺃﻭ ﺑﻌﺪ ﺧﺮﻭﺟﻬﺎ ﻭﺭﺟﻮﻋﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﺭﺍﻋﻴﻨﺎ ﺍﻻﺣﺘﻤﺎﻝ ﻫﻨﺎ ﺩﻭﻥ ﻣﺴﺄﻟﺔ ﺍﻟﺒﺪﻝ‪ ،‬ﻷﻥ ﺍﻟﻘﺮﺽ ﻣﺒﻨﺎﻩ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ‬ ‫ﻭﺃﻳﻀﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻨﺘﻘﺾ ﺍﻟﻮﻗﺖ ﺑﺎﻟﻘﺮﺽ ﺃﻧﻪ‬ ‫‬‫ﺍﻟﻤﻄﻠﻖ ﺑﺨﻼﻑ ﺍﻟﺒﺪﻝ‪،‬‬ ‫ﻣﺨﺎﻃﺐ ﺑﺰﻛﺎﺓ ﻣﺎ ﺃﻗﺮﺽ ﺇﺫﺍ ﺣﺎﻝ ﺍﻟﺤﻮﻝ ﻭﻳﺴﻘﻄﻪ ﻣﻦ ﺃﺧﺬﻩ ﻷﻥ ﺍﻟﻘﺮﺽ‬ ‫ﻻ ﺃﺟﻞ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﺟﻌﻼ ﻓﻴﻪ ‬ ‫ﺃﺟﻼ ﻣﻦ ﺃﻭﻝ ﺍﻷﻣﺮ ﺃﻭ ﺑﻌﺪ ﻭﻗﻮﻋﻪ ﻋﻠﻰ ﻣﺎ ﻳﺄﺗﻲ‬ ‫ﻓﻲ ﻣﺤﻠﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻓﺈﻧﻤﺎ ﻟﻢ ﻳﻨﺘﻘﺾ ﻷﻧﻪ ﺇﺫﺍ ﺣﻞ ﻭﺣﺎﻝ ﺍﻟﺤﻮﻝ ﺯﻛﺎﻩ ﻓﻲ‬ ‫ﺳﺎﺋﺮ ﺍﻟﺴﻠﻒ ﻭﺳﺎﺋﺮ ﺍﻟﺪﻳﻮﻥ‪.‬‬ ‫ﻭﺇﻥ ﺭﺩ ﺇﻟﻴﻪ ﻣﺎ ﻏﺼﺐ ﻣﻨﻪ ﻭﻗﺪ ﺃﻳﺴﻪ ﻓﻬﻮ ﻓﻲ ﻭﻗﺘﻪ‪ ،‬ﺳﻮﺍﺀ ﺩﺍﺭ ﺍﻟﺤﻮﻝ ﺃﻭ ﻟﻢ‬ ‫ﻳﺪﺭ ﻭﻳﺆﺩﻱ ﻋﻠﻰ ﻣﺎﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﺘﺄﻧﻒ ﺗﻮﻗﻴ ﺘﺎ ﺑﻌﺪ ﺍﻟﺮﺟﻮﻉ ﻭﺍﻹﻳﺎﺱ‪ ،‬ﻭﺣﻜﻢ‬ ‫ﺍﻷﻭﻝ ﻗﺪ ﺯﺍﻝ ﻓﻼ ﻳﺆﺩﻱ ﺣﺘﻰ ﻳﺤﻮﻝ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﻫﺬﺍﻥ ﻗﻮﻻﻥ ﻣﻦ ﺃﻗﻮﺍﻝ ﻣﺮﺕ ﻋﻦ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻷﺧﻴﺮﺓ‪.‬‬‫»ﺍﻟﺪﻳﻮﺍﻥ« ‬ ‫ﺁﻧﻔﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻮﻗﺖ ﺛﺎﺑﺖ ﻭﻳﺆﺩﻯ ﻋﻠﻰ ‪‬‬ ‫ﺩﻳﻨﺎﺭﺍ ﻓﻮﻗﺖ ﻟﻬﺎ ﺛﻢ‬ ‫‬‫ﺃﻳﻀﺎ ﻗﻮﻟﻪ‪ :‬ﻭﻛﺬﺍ ﻣﻦ ﻟﻪ ﻋﻠﻰ ﺃﺣﺪ ﻋﺸﺮﻭﻥ‬ ‫ﻭﻣﺮ ﻋﻨﻪ ‬ ‫ﺃﻓﻠﺲ ﺍﻧﺘﻘﺾ ﻭﻗﺘﻪ ﻭﺇﻥ ﺃﻳﺲ ﻣﻨﻬﺎ ﺑﺈﻧﻜﺎﺭﻩ ﻭﻻ ﺑﻴﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺑﺘﺠﺒﺮﻩ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ‬ ‫ﻧﺴﻴﻪ ﻭﻻ ﻳﺘﺬﻛﺮﻩ‪ ،‬ﺃﻭ ﻏﺎﺏ ﻭﻻ ﻳﺮﺟﻰ ﺭﺟﻮﻋﻪ‪ ،‬ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﻋﺒﺎﺭﺓ ﺍﻟﺸﻴﺦ‪:‬‬ ‫ﻭﺇﻥ ﺃﻳﺴﺮ ﺑﻌﺪ ﺫﻟﻚ ﺑﺎﻟﺮﺍﺀ ﺑﻌﺪ ﺍﻟﺴﻴﻦ ﻓﻌﻠﻰ ﺍﻟﺨﻠﻒ)‪.(١‬‬ ‫‪ ١٢٨‬ا=ة ‪ ./‬ا‪$4‬ل _‪m‬و‪ 8‬وآ]ه ﻻ '‪a‬ل ا‪P-‬ب‪:‬‬ ‫ﻗﺮﺷﺎ‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻋﻨﺪﻩ ﺗﺠﺎﺭﺓ‪ ،‬ﺗﺎﺭﺓ ﺗﺒﻠﻎ ﺑﻘﺪﺭ ﺧﻤﺴﻴﻦ ‬ ‫ﻭﻳﺄﻛﻞ ﻣﻨﻬﺎ ﻭﻳﺒﻴﻊ ﻭﻳﺸﺘﺮﻱ‪ ،‬ﻭﻓﻲ ﻏﺎﻟﺐ ﺍﻟﻤﺪﺓ ﺗﺒﻠﻎ ﺍﻟﻌﺸﺮﺓ ﺍﻟﻘﺮﻭﺵ ﻭﺣﺎﻝ‬ ‫ﺍﻟﺤﻮﻝ ﻋﻠﻴﻬﺎ ﻭﻛﺬﻟﻚ ﺃﻋﻠﻴﻪ ﻓﻴﻬﺎ ﺯﻛﺎﺓ ﺃﻡ ﻻ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ١٠٤/٣ :‬ ‪.١٠٧‬‬ ‫‪151‬‬‫ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﺇﺫﺍ ﺩﺧﻞ ﺍﻟﺤﻮﻝ ﻭﻋﻨﺪﻩ ﻣﻨﻬﺎ ﻧﺼﺎﺏ ﺍﻟﺰﻛﺎﺓ ﺛﻢ ﺧﺮﺝ ﻭﻋﻨﺪﻩ‬ ‫ﻛﺎﻣﻼ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺰﻛﻲ ﻣﺎ ﻋﻨﺪﻩ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﺤﻮﻝ ﻓﺈﻥ ﻧﻘﺼﺖ ﻓﻼ‬‫‬‫ﺍﻟﻨﺼﺎﺏ‬ ‫ﺷﻲﺀ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺺ ﻭﺳﻂ ﺍﻟﺤﻮﻝ ﻓﻼ ﺗﻌﺘﺒﺮ)‪.(١‬‬ ‫‪b ١٢٩‬ل ورود‪ 8/ A   RG 3‬ا‪0HN‬ة‪:‬‬ ‫ﻭﻣﺜﺎﻝ ﻭﺭﻭﺩﻫﺎ ﻋﻠﻰ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ‪ :‬ﺃﻥ ﻳﻤﻠﻚ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻓﻴﻮﻗﺖ ﻟﻬﺎ ﺛﻢ‬ ‫ﻳﺴﺘﻔﻴﺪ ﻣﺎﺋﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﺈﻧﻪ ﻳﺤﻤﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺏ ﺍﻷﻭﻝ‪ .‬ﻭﻋﻠﻴﻪ ﻓﻤﻦ ﻭﻗﺖ‬ ‫ﺩﻳﻨﺎﺭﺍ ﻋﻨﺪﻩ ﺛﻢ ﺍﺳﺘﻔﺎﺩ ﺃﺧﺮﻯ‪ ،‬ﺛﻢ ﺗﻠﻔﺖ ﺍﻷﻭﻟﻰ ﺛﺒﺖ ﻭﻗﺘﻪ‪ ،‬ﻓﺤﻜﻢ‬ ‫‬‫ﻟﻌﺸﺮﻳﻦ‬ ‫ﺍﻟﻔﺎﺋﺪﺓ ﺣﻜﻢ ﻣﺎ ﻭﺭﺩﺕ ﻋﻠﻴﻪ‪.‬‬ ‫ﺩﻳﻨﺎﺭﺍ ﺃﻭ ﻋﺪﻟﻬﺎ ﺛﻢ ﺗﻠﻒ ﺑﻌﻀﻬﺎ ﺛﻢ ﺍﺳﺘﻔﺎﺩ ﺃﺧﺮﻯ‬ ‫‬‫ﻭﻣﻦ ﺯﻛﻰ ﻋﻠﻰ ﻋﺸﺮﻳﻦ‬ ‫ﻓﺈﻧﻪ ﻳﻀﻤﻬﺎ ﻋﻠﻰ ﺍﻷﺻﻞ ﺍﻟﺒﺎﻗﻲ ﻭﻳﺰﻛﻲ ﻋﻠﻰ ﻭﻗﺘﻪ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺛﺎﺑﺖ ﻣﺎ ﺑﻘﻲ ﻟﻪ‬ ‫ﻣﻦ ﺩﻧﺎﻧﻴﺮ ﺃﻭ ﺩﺭﺍﻫﻢ ﺯﻛﻰ ﻋﻠﻴﻬﺎ ﺛﻼﺛﺔ ﻭﻫﻲ ﺃﻗﻞ ﺍﻷﺻﻞ ﻓﻲ ﺍﻟﻨﻘﺪﻳﻦ ﻭﺍﻟﻨﻌﻢ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺍﺛﻨﺎﻥ‪ .‬ﻭﺗﺘﺄﺻﻞ ﺍﻟﺪﻧﺎﻧﻴﺮ ﻟﻠﺪﺭﺍﻫﻢ ﻛﻌﻜﺴﻬﺎ‪ .‬ﻭﺍﻟﻤﺴ ‪‬ﻜﻚ ﻟﺘ ﺒ ﺮ ﻛﻌﻜﺴﻪ‬ ‫ﺩﻳﻨﺎﺭﺍ ﺑﻴﺪ ﺷﺨﺺ‪ ،‬ﻓﺬﻫﺒﺖ ﻗﺒﻞ‬ ‫‬‫ﻻﺗﺤﺎﺩ ﺍﻟﺠﻨﺲ‪ ،‬ﻭﺇﻥ ﺣﺎﻝ ﺣﻮﻝ ﻋﻠﻰ ﻋﺸﺮﻳﻦ‬ ‫ﻳﺰﻙ ﻋﻨﻬﺎ‪.‬‬ ‫ﺃﻥ ﻳﺰﻛﻲ ﻋﻨﻬﺎ ﻭﺑﻘﻲ ﻣﻨﻬﺎ ﺛﻼﺛﺔ ﺗﺄﺻﻠﺖ ﺣﻴﻦ ﻭﺟﺒﺖ ﻓﻴﻬﺎ ﻭﺇﻥ ﻟﻢ ‬ ‫ﻭﺣﻜﻤﻬﺎ ﻛﺎﻟﻨﺼﺎﺏ ﻗﺒﻞ ﺃﻥ ﺗﺠﺐ ﻓﻴﻪ ﻓﻜﻞ ﻧﺎﻗﺾ ﻟﻮﻗﺘﻪ ﻧﺎﻗﺾ ﻟﻮﻗﺘﻬﺎ‪ ،‬ﻣﻦ‬ ‫ﺧﺮﻭﺝ ﻣﻠﻚ ﻭﺇﻥ ﺑﻐﺼﺐ ﻭﺍﻟﺨﻠﻒ ﺇﻥ ﺃﺑﺪﻟﻬﺎ ﺑﻐﻴﺮﻫﺎ‪.‬‬ ‫ﺩﻳﻨﺎﺭﺍ ﻓﻀﻴﻊ ﺯﻛﺎﺗﻪ‪ ،‬ﺛﻢ ﺍﺳﺘﻔﺎﺩ‬ ‫‬‫ﻧﺼﺎﺑﺎ ﺣﺎﻝ ﻋﻠﻴﻪ ﺣﻮﻝ ﻛﻌﺸﺮﻳﻦ‬ ‫‬‫ﻭﻣﻦ ﻣﻠﻚ‬ ‫ﺃﻳﻀﺎ ﻭﻟﻢ ﻳﺆﺩ ﺛﻢ ﺍﺳﺘﻔﺎﺩ ﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ ﻛﺬﻟﻚ‪ ،‬ﺛﻢ‬ ‫ﻣﺜﻠﻪ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺤﺎﻝ ﻋﻠﻴﻪ ‬ ‫ﻛﺬﻟﻚ ﺇﻟﻰ ﺛﻤﺎﻥ ﺳﻨﻴﻦ ﻭﻻ ﻳﺰﻛﻴﻪ‪ ،‬ﻟﺰﻣﻪ ﺃﻥ ﻳﺆﺩﻱ ﻋﻠﻰ ﺍﻟﻤﺎﺿﻴﺔ ﺃﺭﺑﻌﺔ ﺩﻧﺎﻧﻴﺮ‬ ‫ﻳﺰﻙ‬ ‫ﻟﻜﻞ ﺳﻨﺔ؛ ﻷﻧﺎ ﻗﺪ ﺃﺻﻠﻨﺎ ﺃﻥ ﺣﻜﻢ ﺍﻟﻔﺎﺋﺪﺓ ﺣﻜﻢ ﻣﺎ ﻭﺭﺩﺕ ﻋﻠﻴﻪ‪ ،‬ﻓﻤﺘﻰ ﻟﻢ ‬ ‫ﺑﻌﺪ ﺍﻟﻮﺟﻮﺏ ﺯﻛﻰ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﺍﺳﺘﻔﺎﺩ‪ ،‬ﻭﺇﻥ ﻛﺜﺮ ﻣﻊ ﺍﻷﻭﻝ‪ ،‬ﻭﺣﻜﻤﻬﺎ ﺣﻜﻤﻪ‪،‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٥٨/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪152‬‬ ‫ﺩﻳﻨﺎﺭﺍ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻭﺍﺧﺮ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻷﻭﻟﻰ ﻧﺼﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧﻴﺔ‬ ‫ﻣﺎ ﺗﺠﺐ ﻓﻲ ﻛﻞ ﻣﻨﻬﺎ‪ ،‬ﺣﺘﻰ ﺗﺘﻢ ﺛﻤﺎﻧﻲ ﺳﻨﻴﻦ؛ ﻷﻧﻪ ﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺐ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ‬ ‫ﺷﻲﺀ ﺑﻌﺪ ﺍﻟﻮﻗﺖ‪.‬‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﻋﻦ ﺍﻹﻣﺎﻡ »ﺃﻓﻠﺢ« ‪ 5‬ﻣﺎ ﻳﺸﺒﻪ ﻫﺬﺍ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﻣﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺃﺣﺪ‬ ‫ﻣﻦ ﻏﻨﻢ ﻣﻤﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻳﺴﺘﺄﻧﻒ ﻟﻪ ﺗﻮﻗﻴ ﺘﺎ ﻛﺎﻥ ﻟﻪ ﺍﻟﻜﻞ ﺃﻭ ﺷﻮﺭﻙ ﻓﻴﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﻥ ﺍﺳﺘﻔﺎﺩ ﻣﺎ ﻻ ﺗﺠﺐ ﻓﻴﻪ ﻓﺈﻧﻪ ﻳﻀﻴﻔﻪ ﺇﻟﻰ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﻏﻨﻢ ﻭﻳﺰﻛﻲ ﻋﻠﻰ‬ ‫ﺍﻟﻜﻞ‪ ،‬ﻭﻫﺬﻩ ﻣﺜﻞ ﺗﻠﻚ ﺗﺄﻣﻠﻪ‪ .‬ﻭﻣﻦ ﺃﻋﻄﻰ ﺑﻌﺾ ﺯﻛﺎﺗﻪ ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﺛﻢ ﺩﺧﻠﺘﻪ‬ ‫ﻓﺎﺋﺪﺓ‪ ...‬ﻓﻬﻞ ﻳﻌﻄﻲ ﻋﻠﻴﻬﺎ ﻣﻄﻠﻘﺎ ﺃﻭ ﻻ ﻛﺬﻟﻚ ﺃﻭ ﺑﻤﺤﺎﺻﺔ ﺑﻘﺪﺭ ﻣﺎ ﻟﻢ ﻳﻌﻂ ﻋﻠﻴﻪ‬ ‫ﻣﻦ ﺍﻟﻤﺎﻝ ﺧﻼﻑ‪ ،‬ﻓﺼﺢ ﺃﻥ ﺍﻟﺤﻮﻝ ﺷﺮﻁ ﻓﻲ ﻭﺟﻮﺑﻬﺎ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﺮﺣﻪ‪ ١٠٧/٣ :‬ ‪.١١٤‬‬ ‫‪153‬‬ ‫اﻻ‪a''Z‬م _‪a‬ل ا`‪e‬‬ ‫وأم ا‪a‬ل ا‪'`a‬ك‬ ‫‪ ١٣٠‬أم اﻻ‪a''Z‬م _‪a‬ل ا`‪ +/0 e‬ا ة‪:‬‬ ‫ﺟﺎﺀ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪» :‬ﻭﻛﺬﺍ ﺇﻥ ﺃﺗﻰ ﻧﺨﻞ ﺑﻐﻠﺘﻴﻦ ﺟﻤﻌﺘﻬﻤﺎ ﺳﻨﺔ ﻭﻫﺬﺍ‬ ‫ﺍﻟﻨﺼﺎﺏ ﻟﻤﺎﻟﻚ ﺃﻭ ﻣﻼﻙ‪ ،‬ﻭﻟﻮ ﺑﺘﻔﺎﺿﻞ ﺃﻭ ﻻ ﺗﺠﺐ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ﻳﺴﺘﺘﻢ ﻣﻦ‬ ‫ﻟﺰﻣﺘﻪ ﺑﺤﺼﺼﻬﻢ ﻭﻳﻌﻄﻲ ﻋﻠﻰ ﻗﺪﺭ ﺣﺼﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﺘﺘﻢ ﺑﺸﺮﻳﻚ ﺗﻠﺰﻣﻪ‬ ‫ﻻ ﻛﻤﺸﺮﻙ ﺃﻭ ﻣﺎﻝ ﻣﺴﺠﺪ ﻭﻓﻘﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻄﻠﻘﺎ«‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪» :‬ﻭﺍﻟﺤﻜﻢ ﻛﺬﺍ ﺇﻥ ﺃﺗﻰ ﻧﺨﻞ ﺃﻭ ﻋﻨﺐ‬ ‫ﺑﻐﻠﺘﻴﻦ ﺟﻤﻌﺘﻬﻤﺎ ﺳﻨﺔ ﺗﻀﻤﺎﻥ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻗﻮﻻﻥ‪،‬‬ ‫ﻭﻛﺬﺍ ﺍﻟﺨﻠﻒ ﺇﻥ ﻟﻢ ﻳﺒﻠﻎ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﺍﻷﻭﻟﻰ ﻭﻻ ﻓﻲ ﺍﻵﺧﺮﺓ ﻭﺑﻠﻎ ﻓﻲ‬ ‫ﺍﻟﺴﻨﺔ ﺃﻭ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻣﻦ ﻭﻗﺖ ﻟﺰﻭﻡ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻷﻭﻟﻰ‬ ‫ﻣﺠﻤﻮﻋﻬﻤﺎ ﻭﺇﻧﻤﺎ ﺗﻌﺘﺒﺮ ‪‬‬ ‫ﺃﻭ ﻟﺰﻭﻣﻬﺎ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﻓﻲ ﺃﻭﻝ ﻭﻗﺖ ﻟﺰﻭﻡ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﺫﺍ‬ ‫ﺭﻃﺒﺎ ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻗﻄﻊ‪ ،‬ﻭﻗﻴﻞ‬ ‫ﺃﺻﻔﺮﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ‬ ‫‪‬‬‫ﺃﺣﻤﺮﺕ ﺃﻭ‬ ‫‪‬‬‫ﺃﺩﺭﻛﺖ ﺑﺄﻥ‬ ‫ﺍﻟﺴﻨﺔ ﺃﻭ ﺍﻷﺷﻬﺮ‬‫ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﻫﻜﺬﺍ ﻓﻲ ﻏﻴﺮ ﺍﻟﺘﻤﺮ‪ ،‬ﻓﺈﻥ ‪‬‬ ‫ﺃﺧﺮ ﺍﻟﺘﻤﺮ ﻟﺌﻼ ﺗﺘﻢ ‪‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺯﻛﺎﺓ ﺍﻟﻨﻘﺪﻳﻦ ﻭﺍﻟﺤﻴﻮﺍﻥ ﻭﺍﻟﺮﻓﻖ‬ ‫ﻟﺰﻣﺘﻪ ﻟﻔﺮﺍﺭﻩ‪ ،‬ﻭﻭﺟﻪ ‪‬‬ ‫ﺑﺄﺻﺤﺎﺏ ﺍﻟﻤﺎﻝ ﻛﻤﺎ ﺭﻓﻖ ﺑﻬﻢ ﻓﻠﻢ ﺗﻠﺰﻣﻬﻢ ﺍﻟﺰﻛﺎﺓ ﺣﺘﻰ ﻳﺘﻢ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﺇﻥ‬ ‫ﺍﻟﻌﺎﺩﺓ ﺍﻟﺠﺎﺭﻳﺔ ﺃﻧﻪ ﻻ ﺗﺘﻜﺮﺭ ﺍﻟﻐﻠﺔ ﻓﻲ ﺳﻨﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﺜﻼﺛﺔ ﺃﻥ ﺍﻟﻔﺼﻞ‬ ‫ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻓﺠﻌﻠﺖ ‪‬‬ ‫ﺣﺪﺍ ﻛﻤﺎ ﺃﺷﻌﺮ ﺑﻪ ﺍﺳﻢ ﺍﻟﻔﺼﻞ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺍﻟﺤﺪ ﺑﺄﻛﺜﺮ ﻣﻦ‬ ‫ﺍﻟﺴﻨﺔ ﻷﻧﻪ ﻳﻠﺰﻡ ﺍﻟﺘﺴﻠﺴﻞ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﺼﺎﺏ ﻟﻤﺎﻟﻚ ﺃﻭ ﻣﻼﻙ‪ ،‬ﺃﺭﺍﺩ ﺑﻤﻼﻙ ﻣﺎ ﻳﻌﻢ‬ ‫‪‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪154‬‬ ‫ﺍﺛﻨﻴﻦ ﻓﺄﻛﺜﺮ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺑﺘﻔﺎﺿﻞ ﺑﻴﻦ ﺍﻟﻤﻼﻙ ﺃﻭ ﻛﺎﻧﺖ ﺍﻟﺰﻛﺎﺓ ﻻ ﺗﺠﺐ ﻋﻠﻰ‬ ‫ﺑﻌﻀﻬﻢ ﻛﻤﺸﺮﻙ ﻭﺻﺒﻲ ﺃﻭ ﻣﺠﻨﻮﻥ ﻋﻠﻰ ﻗﻮﻝ ﻳﺴﺘﺘﻢ ﻣﻦ ﻟﺰﻣﺘﻪ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‬ ‫ﻻ ﻣﻦ ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﻛﻤﺸﺮﻙ‪ ،‬ﺑﺤﺼﺼﻬﻢ ﻭﻳﻌﻄﻲ ﻋﻠﻰ ﻗﺪﺭ ﺣﺼﺘﻪ ﺑﺄﻥ ﻳﻌﻄﻲ‬ ‫ﻋﺸﺮ ﺣﺼﺘﻪ ﺃﻭ ﻧﺼﻒ ﻋﺸﺮﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﺘﺘﻢ ﺑﺸﺮﻳﻚ ﺗﻠﺰﻣﻪ ﻻ ﺑﺸﺮﻳﻚ‬ ‫ﻻ ﺗﻠﺰﻣﻪ ﻛﻤﺸﺮﻙ‪ ،‬ﻓﺈﻧﻬﺎ ﻻ ﺗﻠﺰﻣﻪ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﺃﻭ ﻣﺎﻝ ﻣﺴﺠﺪ ﺑﺄﻥ ﺣﺮﺙ ﺃﺣﺪ‬ ‫ﻟﻠﻤﺴﺠﺪ ﺑﺄﺟﺮﺓ ﺃﻭ ﻏﻴﺮﻫﺎ ﻣﻊ ﺁﺧﺮ ﻟﻨﻔﺴﻪ‪ ،‬ﺃﻭ ﺣﺮﺛﺖ ﺃﺭﺽ ﺍﻟﻤﺴﺠﺪ ﺑﺤﺼﺔ‬ ‫ﻣﻦ ﺍﻟﺤﺮﺙ‪ ،‬ﻭﻛﺎﻟﻌﺮﺍﺟﻴﻦ ﺍﻟﺘﻲ ﻳﻮﺻﻰ ﺑﻬﺎ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻓﻤﻦ ﻟﻪ ﻧﺨﻞ ﻭﻓﻴﻬﺎ‬ ‫ﻋﺮﺍﺟﻴﻦ ﻟﻠﻤﺴﺠﺪ ﻓﺘﻢ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﻣﻠﻜﻪ ﺑﻌﺮﺍﺟﻴﻦ ﺍﻟﻤﺴﺠﺪ ﻟﺰﻣﺘﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﻮ‬ ‫ﻟﻢ ﺗﻜﻦ ﻧﺨﻴﻞ ﺍﻟﻌﺮﺍﺟﻴﻦ ﻓﻲ ﺟﻨﺎﻥ ﻭﺍﺣﺪ ﺇﺫﺍ ﺗ ‪‬ﻢ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﻧﺨﻠﻪ ﺍﻟﺬﻱ ﻛﻞ‬ ‫ﻣﻨﻪ ﻓﻴﻪ ﻋﺮﺟﻮﻥ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻣﺜﻞ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﺛﻼﺛﻮﻥ ﻧﺨﻠﺔ ﻛﻞ ﻭﺍﺣﺪﺓ ﻓﻴﻬﺎ‬ ‫ﻋﺮﺟﻮﻥ ﻟﻠﻤﺴﺠﺪ‪ ،‬ﻭﺗ ‪‬ﻢ ﺍﻟﻨﺼﺎﺏ ﻓﻴﻬﻦ ﺑﻌﺮﺍﺟﻴﻦ ﺍﻟﻤﺴﺠﺪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻟﻪ ﻏﻴﺮ‬ ‫ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺨﻞ ﺃﻡ ﻟﻢ ﻳﻜﻦ‪ ،‬ﻭﻛﺬﺍ ﻋﺮﺟﻮﻧﺎﻥ ﻭﺃﻛﺜﺮ ﻓﻲ ﻧﺨﻠﺔ ﻭﻛﺬﺍ ﻏﻴﺮ‬ ‫ﺃﺑﺪﺍ ﺃﻭ ﺗﻤﻨﺢ ﻣﺪﺓ ﻟﻪ ﺃﻭ ﻷﻛﺜﺮ ﻓﺘﺤﺮﺙ‬ ‫ﺍﻟﻤﺴﺠﺪ‪ ،‬ﻭﻓﻘﻴﺮ ﺑﺄﻥ ﺗﺤﺒﺲ ﺃﺭﺽ ‬ ‫ﺑﺤﺼﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻭﻣﻦ ﺑﺼﻔﺔ ﻛﺬﺍ ﻭﻛﺬﺍ ﻣﺎﻝ ﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﻟﺒﺮ‬ ‫ﻭﺍﻷﻭﻗﺎﻑ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻨﺨﻞ ﻭﺍﻟﻌﻨﺐ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻨﺼﺎﺏ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﺎﻟﻀﻢ ﺇﻟﻰ‬ ‫ﺣﺼﺔ ﻣﻦ ﻻ ﺗﻠﺰﻣﻪ ﻟﻢ ﺗﻠﺰﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺴﺘﺘﻢ ﺷﺮﻳﻚ ﺑﺸﺮﻳﻚ ﻣﻄﻠﻘﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ‬ ‫ﺑﻌﺾ ﺍﻟﺸﺮﻛﺎﺀ ﻻ ﺗﻠﺰﻣﻪ ﺃﻭ ﺗﻠﺰﻣﻬﻢ ﻛﻠﻬﻢ‪ ،‬ﻭﻳﻨﺎﺳﺒﻪ ﺍﻟﺮﻓﻖ ﺑﺄﺻﺤﺎﺏ ﺍﻷﻣﻮﺍﻝ‬ ‫ﺍﻟﺴﻨﺔ ﺇﻻ ﻣﺮﺓ‬ ‫ﻛﻤﺎ ﺭﻓﻖ ﺑﻬﻢ ﻓﻠﻢ ﺗﻠﺰﻣﻬﻢ ﺍﻟﺰﻛﺎﺓ ﻗﺒﻞ ﺍﻟﻨﺼﺎﺏ ﻭﻟﻢ ﺗﻠﺰﻣﻬﻢ ﻓﻲ ‪‬‬ ‫ﻭﺍﺣﺪﺓ ﻭﺇﻥ ﺍﻗﺘﺴﻢ ﻣﺸﺘﺮﻛﻮﻥ ﺑﻌﺪ ﺇﺩﺭﺍﻙ ﻟﺰﻣﺘﻬﻢ ﻋﻠﻰ ﻗﻮﻝ‪ :‬ﺇﻥ ﺗ ‪‬ﻢ ﺍﻟﻨﺼﺎﺏ ﻓﻲ‬ ‫ﺍﻟﻤﺠﻤﻮﻉ‪ ،‬ﻭﺇﻥ ﺍﻗﺘﺴﻤﻮﺍ ﻗﺒﻞ ﺍﻹﺩﺭﺍﻙ ﻟﻢ ﺗﻠﺰﻡ ﺇﻻ ﻣﻦ ﺗ ‪‬ﻢ ﻓﻲ ﺳﻬﻤﻪ ﺃﻭ ﻓﻴﻪ ﻣﻊ‬ ‫ﻣﺎﻟﻪ ﻣﻦ ﻣﻮﺿﻊ ﺁﺧﺮ‪ ،‬ﻭﻣﺎ ﺍﻟﺘﻘﻂ ﻣﻦ ﻧﺨﻞ ﻏﻴﺮﻩ ﻋﻠﻰ ﻭﺟﻪ ﻳﺠﻮﺯ ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ‬ ‫ﻭﻟﻮ ﺑﻠﻎ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﻻ ﻳﻀﻢ ﺇﻟﻴﻪ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٣/٣ :‬ ‪.٢٤‬‬ ‫‪155‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫‬ ‫وﻻ‪:8‬‬ ‫‪ ١٣١‬ا‪a''Z‬م ا‪a_ <%‬ل ;ره‬ ‫ﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ ﻓﻲ ﻣﺘﻦ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪» :‬ﻭﻳﺴﺘﺘﻢ ﺍﻟﺮﺟﻞ ﺑﻤﺎﻝ ﺻﻐﺎﺭﻩ‪ ،‬ﻭﺑﻤﺎﻝ‬ ‫ﺑﻌﻀﻬﻢ ﻟﻤﺎﻝ ﺁﺧﺮﻳﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ«‪.‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻭﻳﺴﺘﺘﻢ ﺍﻟﺮﺟﻞ ﻓﻲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﻷﻧﻌﺎﻡ‬ ‫ﻭﺍﻟﺤﺒﻮﺏ ﺳﻮﺍﺀ ﻛﺎﻥ ﻟﻪ ﺍﻷﻛﺜﺮ ﺃﻭ ﺍﻷﻗﻞ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻤﺘﺒﺎﺩﺭ ﻣﻦ ﻛﻼﻣﻪ ﻫﻮ ﺍﻷﻭﻝ‬ ‫ﻭﻋﻠﻰ ﺍﻻﺳﺘﺘﻤﺎﻡ ﻳﺰﻛﻲ ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻟﻢ ﻳﺘﻢ ﻓﻴﻪ ﺍﻟﻨﺼﺎﺏ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﻣﻊ‬ ‫ﻣﺎﻟﻪ ﻛﻤﺎ ﻳﺪﻝ ﻟﻪ ﻗﻮﻟﻪ‪ :‬ﻭﺑﻤﺎﻝ ﺑﻌﻀﻬﻢ ﻟﻤﺎﻝ ﺁﺧﺮﻳﻦ‪ ،‬ﻳﺴﺘﺘﻢ ﺑﻤﺎﻝ ﺻﻐﺎﺭﻩ ﻏﻴﺮ‬ ‫ﺫﻛﻮﺭﺍ ﺃﻭ ﺇﻧﺎﺛﺎ ﻟﻤﺎﻟﻪ‪ ،‬ﻭﺑﻤﺎﻝ ﺑﻌﻀﻬﻢ ﻟﻤﺎﻝ ﺁﺧﺮﻳﻦ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻭﺟﻪ ﺫﻟﻚ‬ ‫‬‫ﺍﻟﺒﺎﻟﻐﻴﻦ‬ ‫ﺃﻥ ﻭﻟﺪﻩ ﺍﻟﺼﻐﻴﺮ ﻓﻲ ﺣﻜﻤﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻵﺧﺮ ﺍﻟﺼﻐﻴﺮ ﻓﻤﺎﻟﻬﻤﺎ ﻛﺄﻧﻪ ﻟﻪ‪ ،‬ﻓﻴﺘﻢ‬ ‫ﻷﺣﺪﻫﻤﺎ ﺑﺎﻵﺧﺮ ﺇﺫ ﻛﻼﻫﻤﺎ ﻟﻪ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻣﺎﻟﻚ ﻓﺼﺢ ﺍﻻﺳﺘﺘﻤﺎﻡ ﻭﻟﻮ‬ ‫ﻓﻲ ﺍﻟﻨﻘﺪﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﺇﻧﻤﺎ ﻳﻨﺎﺳﺐ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻣﺎﻝ ﺍﻟﻮﻟﺪ ﻟﻠﻮﺍﻟﺪ‪ ،‬ﻣﻦ ﻛﺴﺐ ﺃﻭ‬ ‫ﻏﻴﺮﻩ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ ﻭﻟﻮ ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ ﻓﻴﻌﻄﻲ ﻋﻠﻰ ﻣﺎﻟﻪ‬ ‫ﻣﻤﺎ ﻟﻪ ﺑﻘﺪﺭﻩ‪ ،‬ﻭﻳﻌﻄﻲ ﻋﻠﻰ ﻭﻟﺪﻩ ﻣﻦ ﻣﺎﻝ ﻭﻟﺪﻩ ﻭﻋﻠﻰ ﻛﻞ ﻭﻟﺪ ﻣﻦ ﻣﺎﻝ ﺫﻟﻚ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ‪‬‬ ‫ﻛﻼ ﺃﺣﻖ ﺑﻤﺎﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ‬‫ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻄﻠﻘﺎ‪ ،‬‬ ‫ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻣﻦ ﻛﺴﺐ ﺍﻟﻮﻟﺪ ﻓﻬﻮ ﻟﻮﺍﻟﺪﻩ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ ﻭﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻟﻴﺲ ﻟﻪ ﻓﻲ ﻣﺎﻝ ﻭﻟﺪﻩ ﺇﻻ ﻣﺎ ﻳﺄﻛﻞ ﻓﻲ ﺑﻄﻨﻪ ﺃﻭ ﻳﻠﺒﺲ‬ ‫ﻓﻘﻴﺮﺍ ﻣﻦ ﺧﻼﺹ ﺩﻳﻦ ﺃﻭ ﻏﻴﺮﻩ‪،‬‬ ‫ﺃﻭ ﺍﻟﺮﻛﻮﺏ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺇﻥ ﻛﺎﻥ ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺴﺘﺘﻢ ﺑﻤﺎﻝ ﺍﻟﺒﺎﻟﻎ ﺇﻻ‬ ‫ﻭﺗﻠﻚ ﺍﻷﻗﻮﺍﻝ ﻛﻠﻬﺎ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﺒﺎﻟﻎ ‬ ‫ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺣﺠﺮﻩ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻣﺎﻟﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻦ ﺃﺑﻴﻪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺴﺘﺘﻢ ﺑﻤﺎﻝ ﺍﻟﺒﺎﻟﻎ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻤﻞ‬ ‫ﻣﺎﻝ ﺃﻭﻻﺩﻩ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻌﻞ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻣﻨﻪ‪،‬‬ ‫ﻭﺍﻟﻤﺠﻨﻮﻥ ﻛﺎﻟﺼﺒﻲ ﺇﻥ ﺟﻦ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ ﻻ ﺑﻌﺪﻩ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﺴﺘﺘﻢ ﺑﻤﺎﻝ ﻣﺠﻨﻮﻧﻪ‬ ‫ﻭﻳﺴﺘﺘﻢ ﺑﻤﺎﻝ ﻣﺠﻨﻮﻧﻪ ﻟﻤﺎﻝ ﻣﺠﻨﻮﻧﻪ ﺍﻵﺧﺮ‪ ،‬ﺃﻭ ﻟﻤﺎﻝ ﻃﻔﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺇﻥ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪156‬‬ ‫ﺗﻔﺎﻭﺽ ﺍﻟﺰﻭﺟﺎﻥ ﻭﻗﺎﻡ ﺑﺎﻟﻤﺼﻠﺤﺔ ﺃﺣﺪﻫﻤﺎ ﺍﺳﺘﺘﻢ ﻛﻞ ﻣﻨﻬﻤﺎ ﺑﺜﻤﺎﺭ ﺻﺎﺣﺒﻪ ﺇﻥ‬ ‫ﺟﻤﻌﺎ ﺍﻟﺜﻤﺎﺭ‪ ،‬ﻭﻋﻦ ﺑﻌﺾ ﺃﻥ ﺍﻷﻡ ﺗﺠﻌﻞ ﻣﺎﻝ ﻭﻟﺪﻫﺎ ﺇﻥ ﻛﺎﻥ ﻣﻨﻬﺎ ﻋﻠﻰ ﻣﺎﻟﻬﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻭﻛﺎﻥ ﺍﻟﻮﻟﺪ ﺃﻧﺜﻰ ﻭﺍﻟﻮﻟﺪ ﺍﻟﻤﺸﺘﺮﻙ ﻳﺴﺘﺘﻢ ﺑﻪ ﻋﻠﻰ ﻗﻮﻝ‪ :‬ﺇﻥ ﺍﺷﺘﺮﻙ ﻓﻴﻪ‪،‬‬ ‫ﺃﺧﺮ ﺯﻛﺎﺓ ﻣﺎﻝ ﺃﻭﻻﺩﻩ ﻭﻻ ﻣﺎﻝ ﻟﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻛﻤﺎﻟﻪ‪ ،‬ﻭﻋﻦ ﺑﻌﻀﻬﻢ‪ :‬ﻳﺤﻤﻞ‬‫ﻭﻣﻦ ‪‬‬ ‫ﻣﺎﻝ ﻭﻟﺪ ﻭﻟﺪﻩ ﻋﻠﻰ ﻣﺎﻝ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻣﺎﻝ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﻣﺎﻟﻪ ﻣﺎ ﺗﺴﻔﻞ‪ ،‬ﻭﻣﻦ ﻣﺎﺕ‬ ‫ﻣﻨﻬﻢ ﺃﺑﻮﻩ ﻟﻢ ﻳﺤﻤﻞ ﻣﺎﻟﻪ ﻋﻠﻰ ﻣﺎﻝ ﺟﺪﻩ‪ .‬ﻭﻣﻦ ﻣﻠﻚ ‬ ‫ﻣﺎﻻ ﻟﻌﺒﺪﻩ ﺯﻛﺎﻩ ﺍﻟﻌﺒﺪ ﻣﻦ‬ ‫ﻋﺒﺪﺍ ﻭﺑﻴﺪﻩ ﻣﺎﻝ‬ ‫ﺣﻴﻦ ﻣﻠﻜﻪ ﺇﺫﺍ ﺃﻋﺘﻖ‪ ،‬ﻭﻣﺎ ﻗﺒﻞ ﺍﻟﺤﻴﻦ ﻳﺰﻛﻴﻪ ﻣﻮﻻﻩ‪ ،‬ﻭﻣﻦ ﺃﻋﺘﻖ ‬ ‫ﻓﻠﻠﻌﺒﺪ ﺇﻥ ﻟﻢ ﻳﺴﺘﺜﻨﻪ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﺘﺮ ﺍﻟﻤﺎﻝ ﻓﻠﺴﻴﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻪ ﻣﻄﻠﻘﺎ ﻣﺎ ﻟﻢ ﻳﻤﻠﻜﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻟﻠﻌﺒﺪ ﻣﻄﻠﻘﺎ)‪.(١‬‬ ‫‪ ١٣٢‬ز ة ا` ء و‪ )h‬اﻷ‪=P‬ء‪:‬‬ ‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺰﻛﺎﺓ ﺑﻴﻦ ﺷﺮﻛﺎﺀ ﻫﻞ ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﺠﻤﻴﻊ ﺃﻡ ﻟﻜﻞ ﻭﺍﺣﺪ‬ ‫ﺃﺣﻜﺎﻣﻪ ﺍﻟﺨﺎﺻﺔ‪ ،‬ﻭﻳﺨﺮﺝ ﺣﺼﺘﻪ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻵﺧﺮﻳﻦ؟ ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ‬ ‫ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻭﻗﻴﻞ ﻓﻲ ﺭﺟﻞ ﻟﻪ ﺣﺼﺔ ﻓﻲ ﻣﺎﻝ ﻓﺘﺮﻛﻬﺎ ﻟﺸﺮﻳﻜﻪ‪ ،‬ﻭﺍﻟﻤﺎﻝ‬ ‫ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺄﺭﺍﺩ ﺍﻟﺬﻱ ﻟﻪ ﺍﻟﺸﺮﻛﺔ ﺃﻥ ﻳﺴﻠﻢ ﻛﻠﻪ ﺇﻟﻰ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ‬ ‫ﺍﻟﺤﺼﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺘﺮﻙ ﻟﻠﺸﺮﻳﻚ ﻗﺒﻞ ﺇﺩﺭﺍﻙ ﺍﻟﺜﻤﺮﺓ ﻓﺬﻟﻚ ﺟﺎﺋﺰ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ‬ ‫ﺇﻗﺮﺍﺭﺍ ﻓﻬﻮ ﺃﻭﻛﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪ‬ ‫‬‫ﻳﺜﺒﺖ ﺍﻟﻌﻄﻴﺔ ﻓﻲ ﺍﻟﻤﺸﺎﻉ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻗﺮ ﻟﻪ ﺑﻪ‬ ‫ﺍﻟﺪﺭﺍﻙ ﻓﻼ ﻳﺠﻮﺯ ﺫﻟﻚ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻭﺟﺒﺖ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻨﺨﻞ ﺃﻭ ﺍﻟﺰﺭﺍﻋﺔ ﻫﻲ ﺑﻴﻦ ﺷﺮﻛﺎﺀ ﻭﺟﺒﺖ‬ ‫ﺟﺮﻳﺎ‬ ‫ﺭﺟﻼ ﻭﺑﻠﻐﺖ ﺛﻼﺛﻴﻦ ‬‫ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺰﺭﺍﻋﺔ ﺑﻴﻦ ﺛﻼﺛﻴﻦ ‬ ‫ﺍﻟﺴﻨﺔ ﺃﻧﻪ ﻻ ﻳﻔﺮﻕ ﺑﻴﻦ ﻣﺠﺘﻤﻊ ﻭﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﻣﻔﺘﺮﻕ‪،‬‬ ‫ﻓﻔﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻷﻧﻪ ﺟﺎﺀﺕ ‪‬‬ ‫ﻭﺃﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﺼﻞ ﻣﺎﻝ ﺍﻟﺸﺮﻛﺎﺀ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﺃﺣﺪ ﻣﻨﻬﻢ ﻓﻲ ﺫﻟﻚ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﺮﺣﻪ‪ ٢٥/٣ :‬ ‪٢٧‬ﺃ ﻭﺍﻧﻈﺮ ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪.١١٣٩/٢ :‬‬ ‫‪157‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫ﺯﻛﺎﺓ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﻣﻨﻬﻢ ﻟﻪ ﻣﺎﻝ ﻏﻴﺮﻩ‪ ،‬ﺇﺫﺍ ﺣﻤﻞ ﺣﺼﺘﻪ ﻭﺣﺼﺔ ﺍﻟﻌﻤﺎﻝ ﺍﻟﺘﻲ‬ ‫ﺗﻘﻊ ﻟﻬﻢ ﻣﻦ ﺣﺼﺘﻪ ﻣﻦ ﻋﻤﻠﻬﻢ ﻟﻪ ﻓﻮﺻﻞ ﺟﻤﻴﻊ ﺫﻟﻚ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ ﻭﺟﺒﺖ‬ ‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻋﻤﺎﻟﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺫﻟﻚ ﻭﻟﻢ ﺗﺠﺐ ﻋﻠﻰ ﺷﺮﻛﺎﺋﻪ ﻭﺣﺼﺔ ﻋﻤﺎﻟﻬﻢ ﻣﻦ‬ ‫ﻋﻤﻠﻬﻢ ﺷﻲﺀ‪.‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﻗﻮﻡ ﺑﻴﻨﻬﻢ ﻧﺨﻞ ﺗﺒﻠﻎ ﻓﻴﻬﺎ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻗﺴﻤﻮﻩ ﺛﻤﺮﺓ ﻓﻲ ﺭﺅﻭﺱ‬ ‫ﺗﻤﺮﺍ‪ ،‬ﻓﻤﻦ‬ ‫ﻭﺑﺴﺮﺍ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺗﺮﻛﻪ ﺣﺘﻰ ﻳﺒﺲ ‬ ‫‬‫ﺭﻃﺒﺎ‬ ‫ﺍﻟﻨﺨﻞ‪ ،‬ﻓﺒﻌﺾ ﺃﻛﻞ ﻧﺼﻴﺒﻪ ‬ ‫ﻭﺑﺴﺮﺍ ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﺗﺮﻛﻬﺎ ﺣﺘﻰ ﻳﺒﺴﺖ ﻓﻌﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ‬ ‫‬‫ﺭﻃﺒﺎ‬ ‫ﺃﻛﻞ ﺣﺼﺘﻪ ‬ ‫ﺍﻟﺘﻤﺮ ﺍﻟﻴﺎﺑﺲ‪ ،‬ﻭﺑﻌﺾ ﻳﻮﺟﺐ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺮﻃﺐ ﻭﺍﻟﺒﺴﺮ‪ ،‬ﻭﻗﺪ ﻋﻤﻞ‬ ‫ﺑﺬﻟﻚ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺃﺭﺽ ﺑﻴﻦ ﻗﻮﻡ‪ ،‬ﻣﻨﻬﻢ ﻟﻪ ﻣﻨﻬﺎ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭﻣﻨﻬﻢ ﻟﻪ‬ ‫ﺍﻟﻜﺜﻴﺮ‪ ،‬ﻭﻻ ﻳﻜﻤﻞ ﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻣﻦ ﺣﺼﺘﻪ ﻣﻨﻬﺎ ﻧﺼﺎﺏ ﺗﺎﻡ ﻣﻦ ﺯﺭﺍﻋﺘﻪ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺗﺎﻣﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻛﻠﻬﻢ ﺷﺮﻛﺎﺀ ﻓﻲ ﺟﻤﻴﻊ‬ ‫ﺣﻤﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﺑﻠﻎ ﻧﺼﺎﺏ ‬ ‫ﺍﻷﺭﺽ ﻓﻌﻠﻴﻬﻢ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﺷﺮﻛﺎﺀ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻘﻄﻊ ﺍﻟﺘﻲ ﺑﻠﻐﺖ‬ ‫ﻓﻲ ﺟﻤﻴﻌﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻓﻼ ﺯﻛﺎﺓ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﺑﻠﻎ ﻓﻲ ﻗﻄﻌﺘﻪ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﻭﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﻓﻲ ﻣﺎﻝ ﺑﻴﻦ ﺷﺮﻛﺎﺀ ﻓﻲ ﺃﺻﻠﻪ ﺑﻠﻐﺖ ﺛﻤﺮﺗﻪ‬ ‫ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ‪ ،‬ﻓﺈﻥ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺃﻥ ﻳﺨﺮﺝ ﺑﻘﺪﺭ ﺣﺼﺘﻪ‪،‬‬ ‫‬ ‫ﺃﺻﻼ ﺑﻌﺪ ﺩﺭﺍﻙ ﺍﻟﺜﻤﺮﺓ ﻓﺎﻟﺼﺪﻗﺔ ﻓﻲ ﺟﻤﻌﻪ ﺇﺫﺍ ﺑﻠﻐﺖ‬ ‫ﻭﻟﻮ ﻗﻤﺴﻮﻩ ﻋﺰﻭﻗﺎ ﺃﻭ‬ ‫ﻓﻴﻪ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺇﻥ ﻗﺴﻤﻮﺍ ﺍﻟﻨﺨﻞ ﻗﺒﻞ ﺩﺭﺍﻙ ﺍﻟﺜﻤﺮﺓ ﻓﻼ ﺻﺪﻗﺔ ﻓﻲ ﺫﻟﻚ ﺇﻻ ﺃﻥ‬ ‫ﺗﺒﻠﻎ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺣﺼﺔ ﺃﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﺑﻌﻴﻨﻪ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻷﺣﺪ ﻣﻦ‬ ‫ﺍﻟﺸﺮﻛﺎﺀ ﻣﺎﻝ ﻏﻴﺮ ﺫﻟﻚ ﺣﻤﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﺗﺒﻊ ﻟﻬﻢ‪ ،‬ﻓﻤﻦ ﻭﺟﺒﺖ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﻌﻠﻰ ﺍﻟﻌﺎﻣﻞ ﺃﻥ ﻳﺘﺒﻌﻪ ﻓﻴﻤﺎ ﻳﻠﺤﻘﻪ ﻣﻦ ﻋﻨﺪﻩ ﻭﻳﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻤﺎ ﻳﻠﺤﻘﻪ‬ ‫ﻣﻦ ﻋﻨﺪﻩ ﻣﻦ ﻋﻤﻠﻪ ﻣﻌﻪ‪ ،‬ﻭﺇﻥ ﺑﻠﻐﻪ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ ﻣﻦ ﻋﻤﻠﻪ ﻭﻣﺎﻟﻪ ﺃﺧﺮﺝ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﺠﻤﻴﻊ)‪.(١‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٦٠٨/٣ :‬ ‪ ،٦٠٩‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٨٣/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪158‬‬ ‫ﻗﺪﺭﺍ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﻭﻣﻦ ﺍﺷﺘﺮﻙ ﺯﺭ ﻋﺎ ﺃﻭ ﻏﻠﺔ ﻣﻊ ﺭﺟﺎﻝ ﻭﻟﻢ ﻳﺒﻠﻎ ﻣﻊ ﻛﻞ ‬ ‫ﺗﺠﺐ ﻓﻴﻪ ﺿﻢ ﺃﻧﺼﺒﺎﺀﻩ؛ ﻓﺈﻥ ﺑﻠﻎ ﺯﻛﻰ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﺘﻢ ﻣﻊ ﺑﻌﺾ ﺃﺩ‪‬ﻯ ﻣﻌﻪ ﻭﻻ‬ ‫ﺗﻠﺰﻣﻪ ﻓﻴﻤﺎ ﻟﻢ ﺗﺘﻢ ﻓﻴﻪ ﻣﻌﻬﻢ‪ ،‬ﺇﻻ ﺃﻥ ﻟﺰﻣﺖ ﻓﻲ ﻣﺠﻤﻮﻉ ﺃﻧﺼﺒﺎﺋﻪ«‪.‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪» :‬ﻭﻣﻦ ﺍﺷﺘﺮﻙ ﺯﺭ ﻋﺎ ﺃﻭ ﻏﻠﺔ ﻣﻊ ﺭﺟﺎﻝ‪،‬‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﻬﻢ ﻣﺎ ﻳﻌﻢ ﺍﻻﺛﻨﻴﻦ ﻓﺄﻛﺜﺮ‪ ،‬ﻭﻟﻢ ﻳﺒﻠﻎ ﺫﻟﻚ ﺍﻟﻤﺸﺘﺮﻙ ﻣﻊ ﻛﻞ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪،‬‬ ‫ﻗﺪﺭﺍ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺿﻢ ﺃﻧﺼﺒﺎﺀﻩ‪ ،‬ﻳﺠﻤﻊ ﻣﺎﻟﻪ‬ ‫ﺃﻱ‪ :‬ﻟﻢ ﻳﺒﻠﻎ ﺳﻬﻤﻪ ﻣﻊ ﺳﻬﺎﻣﻬﻢ ‬ ‫ﻣﻦ ﺷﺮﻛﺔ ﺯﻳﺪ ﻭﻣﺎﻟﻪ ﻣﻦ ﺷﺮﻛﺔ ﺑﻜﺮ ﻭﻣﺎﻟﻪ ﻣﻦ ﺷﺮﻛﺔ ﺧﺎﻟﺪ‪ ،‬ﻓﺈﻥ ﺑﻠﻎ ﻓﻴﻪ ﺍﻟﻨﺼﺎﺏ‬ ‫ﺯﻛﻰ ﻛﻞ ﻧﺼﻴﺐ ﻟﻪ ﺑﻤﺎ ﻟﺰﻣﻪ ﻣﻦ ﻋﺸﺮ ﺃﻭ ﻧﺼﻔﻪ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﺘﻢ ﻣﻊ ﺑﻌﺾ ﺃﺩﻯ ﻣﻌﻪ‬ ‫ﻭﻻ ﺗﻠﺰﻣﻪ ﻓﻴﻤﺎ ﻟﻢ ﺗﺘﻢ ﻓﻴﻪ ﻣﻌﻬﻢ‪ ،‬ﺇﻻ ﺃﻥ ﻟﺰﻣﺖ ﻓﻲ ﻣﺠﻤﻮﻉ ﺃﻧﺼﺒﺎﺋﻪ ﻧﺼﻴﺒﻪ‬ ‫ﺍﻟﺬﻱ ﻟﺰﻣﺖ ﻓﻴﻪ ﻣﻊ ﺷﺮﻳﻜﻪ ﻭﺑﺎﻗﻲ ﺃﻧﺼﺒﺎﺋﻪ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻳﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺑﺎﻗﻲ‬ ‫ﺃﻳﻀﺎ ﺑﻘﺪﺭﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻟﺰﻣﺖ ﺍﻟﺮﺟﻞ ﺍﻟﺰﻛﺎﺓ ﻣﻊ ﺷﺮﻳﻚ ﻟﺰﻣﺘﻪ ﻓﻲ‬ ‫ﺃﻧﺼﺒﺎﺋﻪ ‬ ‫ﺟﻤﻴﻊ ﺃﻧﺼﺒﺎﺋﻪ ﻭﻟﻮ ﻟﻢ ﺗﺘﻢ ﻓﻴﻬﺎ ﺑﺎﻟﻀﻢ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻤﺼﻨﻒ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺇﺫﺍ ﻟﻢ ﺗﻜﻦ ﺍﻷﺭﺽ ﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﺤﺮﺍﺙ ﻭﻻ ﻟﻬﻢ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻬﻢ ﻭﻟﻮ ﺗ ‪‬ﻢ‬ ‫ﺍﻟﻨﺼﺎﺏ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻻ ﻳﺴﺘﺘﻤﻮﻥ ﺑﺤﺼﺼﻬﻢ ﻫﺬﻩ ﻣﺎ ﻟﻬﻢ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺗﻠﺰﻡ‬ ‫ﺃﺭﺿﺎ ﻟﺮﺟﻠﻴﻦ ﻓﺰﺭﻉ ﻛﻞ ﻣﻨﻬﻤﺎ ﻟﻨﻔﺴﻪ‬ ‫ﻣﻦ ﺗ ‪‬ﻢ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﺣﺼﺘﻪ ﻭﻣﻦ ﺃﻗﻌﺪ ‬ ‫ﻗﻄﻌﺔ ﻓﻼ ﺗﻠﺰﻣﻪ ﺇﻻ ﺇﻥ ﺃﺗ ‪‬ﻢ ﻛﻞ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﺃﻭ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻭﺗﻠﺰﻡ ﺭﺑﻬﺎ ﻓﻴﻤﺎ ﻳﻘﻊ ﻟﻪ‬ ‫ﻟﺤﻤﻞ ﺑﻌﺾ ﻣﺎﻟﻪ ﻋﻠﻰ ﺑﻌﺾ ﺇﻥ ﺑﻠﻐﺖ ﻓﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺇﻥ ﺃﺻﺎﺏ ﻣﻦ ﺟﻤﻴﻊ‬ ‫ﺍﻟﻤﺎﻝ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺃﺣﺪ ﺍﻟﻤﺰﺍﺭﻋﻴﻦ ﻓﺘﻠﺰﻣﻪ ﻓﻲ ﺣﺼﺘﻪ)‪.(١‬‬ ‫‪ ١٣٣‬ا‪ ./ OG‬أ‪$‬ال ا` ء‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻗﻮﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻬﺎ ﻻ ﺗﺤﻤﻞ ﺯﻛﺎﺓ ﺍﻟﺸﺮﻳﻚ ﻋﻠﻰ‬ ‫ﺷﺮﻳﻜﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻣﺎ ﻭﺟﻬﻪ؟‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٤/٣ :‬ ‪.٢٥‬‬ ‫‪159‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﻋﻨﺪﻧﺎ ﺃﻥ ﺣﺼﺔ ﻛﻞ ﻣﻨﻬﻤﺎ ﺗﺤﻤﻞ ﻋﻠﻰ ﺣﺼﺔ‬ ‫ﺍﻵﺧﺮ‪ ،‬ﻟﺤﺪﻳﺚ‪» :‬ﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﻣﺘﻔﺮﻕ‪ ،‬ﻭﻻ ﻳﻔﺮﻕ ﺑﻴﻦ ﻣﺠﺘﻤﻊ« ﻳﻌﻨﻲ ﻓﻲ ﺍﻟﺼﺪﻗﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﺍﻟﺤﻤﻞ ﻓﻼ ﺃﻋﺮﻑ ﻭﺟﻬﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻝ‬ ‫ﺑﺄﻥ ﺍﻟﺰﻛﺎﺓ ﻋﺒﺎﺩﺓ ﻓﺈﻥ ﺷﺄﻥ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺃﻥ ﺗﻠﺰﻡ ﻛﻞ ﻭﺍﺣﺪ ﻋﻠﻰ ﺣﻴﺎﻟﻪ ﻭﻻ ﺗﻠﺰﻡ ﻫﺬﺍ‬ ‫ﺑﺴﺒﺐ ﻟﺰﻭﻣﻬﺎ ﻫﺬﺍ‪.‬‬ ‫ﻭﺃﻗﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺤﺎﻝ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴﺔ ﻓﻼ ﺗﺤﻤﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺒﺎﺩﺍﺕ‬ ‫ﺍﻟﻤﺎﻟﻴﺔ‪ ،‬ﻟﺤﺼﻮﻝ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺟﻬﺎﺕ ﻣﺨﺘﻠﻔﺔ)‪.(١‬‬ ‫ﻭﻳﻌﺒﺮ ﻋﻨﻬﺎ ﺑﺨﻠﻄﺔ‬ ‫‬‫ﻭﻗﺎﻝ ﻓﻲ ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ :‬ﻭﺍ ﻟﻤﺮﺍﺩ ﺑﻬﺎ ﺧﻠﻄﺔ ﺍ ﻟﺠﻮﺍﺭ‪،‬‬ ‫ﺰﺍ ﻋﻦ ﻣﺎﻝ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﻣﺘﻤﻴ ‬ ‫‬‫ﻣﻌﻴ ﻨﺎ‬ ‫ﻛﻞ ﻭﺍﺣﺪ ‬ ‫ﺍﻷﻭﺻﺎﻑ‪ :‬ﻭﻫﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﻝ ‬ ‫ﺑﺎﻟﺸﺮﻛﺔ ﻓﻲ‬‫ﺍﻟﺸﻴﻮﻉ ﺍ ﻟ ‬ ‫ﻤﻌﺒﺮ ﻋﻨﻬﺎ ‬‫ﺃﻋﻢ ﻣﻦ ﺧﻠﻄﺔ ‬‫ﻳﺠﺎﻭﺭﻩ ﻣﺠﺎﻭﺭﺓ ﺍ ﻟﻤﺎﻝ‪ .‬ﻭﻫﻲ ‬ ‫ﺗﻘﺪﻡ‪.‬‬ ‫ﻣﺎ ‬ ‫ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺃﺣﻤﺪ‪ ،‬ﻭﺃﺻﺤﺎﺏ‬‫ﻭ ﻟﻬﺎ ﻋﻨﺪﻧﺎﻣﻌﺸﺮ ﺍ ﻟﻤﺸﺎﺭﻗﺔﻭﻋﻨﺪ ‬ ‫ﻣﺮﺓ‪ ،‬ﻭﺗﻘ ﻠﻠﻬﺎ ﺃﻭ ﺗﻜ ﺜﺮﻫﺎ ﺃﺧﺮﻯ‪.‬‬ ‫ﻛﺎﻟﺸﺮﻛﺔ‪ ،‬ﻓﺘﻮﺟﺒﻬﺎ ‬ ‫‬‫ﺍﻟﺰﻛﺎﺓ‬‫ﺍ ﻟﺤﺪﻳﺚ ‬ ‫ﺃﺛﺮ ﻓﻲ ‬ ‫ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﺸﺮﻭﻥ ﻓﺨﻠﻄﻬﺎ‬‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺑﻴﻦ ﺭﺟﻠﻴﻦ ﺃﺭﺑﻌﻮﻥ ﻣﻦ ﺍﻟﻐﻨﻢ‪ ،‬‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻟﻢ ﻳﺠﺐ ﻓﻴﻪ ﺷﻲﺀ‪ ،‬ﻓﻬﺬﺍ‬ ‫ﻣﻌﺎ ﻓﻔﻴﻬﺎ ﺷﺎﺓ‪ ،‬ﻭﻟﻮ ﺍﻧﻔﺮﺩ ﻧﺼﻴﺐ ‬ ‫‬ ‫ﻣﺜﺎﻝ ﺃﺛﺮﻫﺎ ﻓﻲ ﺍﻟﻮﺟﻮﺏ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟ ﺘﻘﻠﻴﻞ ﻓﻜﻤﺎ ﻟﻮ ﻛﺎﻥ ﺑﻴﻦ ﺛﻼﺛﺔ ﻧﻔﺮ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻭﻥ ﻓﻔﻴﻬﺎ ﺷﺎﺓ ﻋﻠﻰ‬ ‫‬ ‫ﺟﻤﻴﻌﻬﻢ‪ ،‬ﻭﻟﻮ ﺍﻧﻔﺮﺩ ﻛ ‪‬ﻞ ﺑﻨﺼﻴﺒﻪ ﻟﻮﺟﺐ ﻋﻠﻰ ‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺷﺎﺓ‪.‬‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﺷﺎﺓ‬‫ﻭﺃﻣﺎ ﺗﻜﺜﻴﺮﻫﺎ ﻓﻜﻤﺎ ﻟﻮ ﺧﻠﻂ ﻣﺎﺋﺔ ﺷﺎﺓ ﻭﺷﺎﺓ‪ ،‬ﻭﺟﺐ ﻋﻠﻰ ‬‫‬ ‫ﻭﻧﺼﻒ‪ ،‬ﻭﻟﻮ ﺍﻧﻔﺮﺩﺍ ﻟﺰﻣﻪ ﺷﺎﺓ ﻓﻘﻂ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺞ‪ :‬ﻗﻠﺖ ﻟﻌﻄﺎﺀ‪ :‬ﻧﺎﺱ ﺧ ﻠﻄﺎﺀ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ١٦/٢ :‬ ‪.١٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪160‬‬ ‫ﻟﻬﻢ ﺃﺭﺑﻌﻮﻥ ﺷﺎﺓ؟ ﻗﺎﻝ‪ :‬ﻋﻠﻴﻬﻢ ﺷﺎﺓ‪ .‬ﻗﻠﺖ‪ :‬ﻓﻠﻮﺍﺣﺪ ﺗﺴﻊ ﻭﺛﻼﺛﻮﻥ ﺷﺎﺓ‪ ،‬ﻭﻟﻶﺧﺮ‬ ‫ﺷﺎﺓ؟ ﻗﺎﻝ‪ :‬ﻋﻠﻴﻬﻢ ﺷﺎﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍ ﻟﻤﻮﺻﻠﻲ‪ :‬ﻻ ﺗﺠﺐ ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺣﺘﻰ ﻳﻤﻠﻚ‬ ‫ﺍﻟﺸﺮﻛﺔ ﺧﻠﻄﺔ ﺃﻭ ﻣﺸﺎﻋﺔ‪.‬‬ ‫ﺃﺭﺑﻌﻴﻦ ﺷﺎ ﺓ‪ ،‬ﻛﺎﻧﺖ ‬ ‫ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﻣﺎﻟﻚ ‪ . 5‬ﻭﻗﺪ ‬ ‫ﺗﻘﺪﻡ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ‬‫ﺤﻤﺪ‪ :‬ﻫﻜﺬﺍ ﻋﻦ ‬‫ﻗﺎﻝ ﺃﺑﻮ ﻣ ‬ ‫ﺍ ﻟﻤﻮﺻﻠﻲ ﻏﻴﺮ ﻫﺬﻩ ﺍ ﻟﺤﻜﺎﻳﺔ ﺫﻛﺮﻫﺎ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟ ﺜﻮﺭﻱ‪ ،‬ﻭﻣﺎﻟﻚ‪.‬‬ ‫‬ ‫ﻭﻗﺎﻝ ﺍ ﻟﻤﻐﺎﺭﺑﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﺃﺑﻮ ﺣﻨﻔﻴﺔ‪ :‬ﻻ ﺃﺛﺮ ﻟﺨ ﻠﻄﺔ ﺍ ﻟﺠﻮﺍﺭ ﻓﻲ ‬ ‫ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﺍﻟﺸﺮﻛﺔ ﺍ ﻟ ‬ ‫ﻤﺘﻘﺪﻣﺔ‪.‬‬‫ﻭﺇ ﻧﻤﺎ ﺍﻷﺛﺮ ﻟﺨﻠﻄﺔ ‬ ‫ﺍﻟﺸﻴﻮﻉ‪ ،‬ﻭﻫﻲ ‬ ‫ﻭﺍ ﻟﺤﺠ‪ ‬ﺔ ﻟﻨﺎ‪ :‬ﻣﺎ ﻓﻲ ﺣﺪﻳﺚ ﺃﻧﺲ ﻋﻦ ﻛﺘﺎﺏ ﺃﺑﻲ ﺑﻜﺮ ﻭﻫﻮ ﻗﻮﻟﻪ‪» :‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ‬ ‫ﻮﻳﺔ«؛ ﻓﺈ ﻧﻪ ﺫﻛﺮ ﺑﻌﺪ ﻗﻮﻟﻪ‪» :‬ﻭﻻ ﻳﺠﻤﻊ ﺑﻴﻦ‬ ‫ﺑﺎﻟﺴ ‬ ‫ﺧﻠﻴﻄﻴﻦ ﻓﺈ ﻧﻬﻤﺎ ﻳﺘﺮﺍﺟﻌﺎﻥ ﺑﻴﻨﻬﻤﺎ ‬ ‫ﺍﻟﺼﺪﻗﺔ«‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺍ ﻟﻤﺮﺍﺩ ﺑﺎ ﻟﺨﻠﻄﺔ ‬ ‫ﺍﻟﺸﺮﻛﺔ‪.‬‬‫ﻳﻔﺮﻕ ﺑﻴﻦ ﻣﺠﺘﻤﻊ ﺧﺸﻴﺔ ‬ ‫ﻣﺘﻔﺮﻕ‪ ،‬ﻭﻻ ‬ ‫‬ ‫ﻭﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ﻗﺎﻝ‪ :‬ﺃﺧﺒﺮﻧﻲ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﻋﻦ ﻃﺎﻭﺱ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺍ ﻟﺨﻠﻴﻄﺎﻥ ﻳﻌﻠﻤﺎﻥ ﺃﻣﻮﺍ ﻟﻬﻤﺎ ﻟﻢ ﻳﺠﻤﻊ ﻣﺎ ﻟﻬﻤﺎ ﻓﻲ ‬ ‫ﺍﻟﺼﺪﻗﺔ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺞ‪:‬‬ ‫ﻓﺬﻛﺮﺗﻪ ﻟﻌﻄﺎﺀ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﺭﺍﻩ ﺇﻻ ﺣ ‪‬ﻘﺎ‪.‬‬ ‫ﻮﻳﺔ ﻭﺍ ﻟﻤﺎﻝ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍ ﻟﻤﻨﺬﺭ‪ :‬ﻫﺬﻩ ﻏﻔﻠﺔ‪ ،‬ﺇﺫ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺘﺮﺍﺟﻌﺎ ‬ ‫ﺑﺎﻟﺴ ‬ ‫ﻻ ﻳﻌﺮﻑ ﺃﺣﺪ ﻫﻤﺎ ﻣﺎﻟﻪ ﻣﻦ ﻣﺎﻝ ﺻﺎﺣﺒﻪ‪.‬‬ ‫ﻳﺘﺼﻮﺭ‬ ‫‬‫ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﺃﺧﺬﺕ ﻣﻦ ﺍ ﻟﻤﺸﺎﻉ ﻻ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﻣﺜﻞ ﺫﻟﻚ؛ ﻷ ﻥ ‬ ‫ﻓﻴﻬﺎ ﻣﺮﺍﺩﺓ ﻭﻻ ﺿﻤﺎﻥ؛ ﻷ ﻧﻬﺎ ﺣﻴﺜﻤﺎ ﺃﺧﺬﺕ ﻓﻬﻲ ﻣﻦ ﺭﺃﺱ ﺍ ﻟﻤﺎﻝ‪.‬‬ ‫ﺍﻟﺸﺮﻳﻚ ﻻ ﻳﻌﺮﻑ ﻋﻴﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ‪ :‬ﺇ ﻧﻬﻤﺎ ﻳﺘﺮﺍﺟﻌﺎﻥ‬ ‫ﻭﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﺇ ﻥ ‬ ‫ﻮﻳﺔ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ‪ :‬ﺑﺄ ﻧﻪ ﻟﻮ ﻛﺎﻥ ﺗﻔﺮﻳﻘﻬﻤﺎ ﻣﺜﻞ ﺟﻤﻌﻬﺎ ﻓﻲ ﺍ ﻟﺤﻜﻢ‬ ‫ﺑﺎﻟﺴ ‬ ‫ﺑﻴﻨﻬﻤﺎ ‬ ‫ﻟﺒﻄﻠﺖ ﻓﺎﺋﺪﺓ ﺍ ﻟﺤﺪﻳﺚ‪ ،‬ﻭﺇ ﻧﻤﺎ ﻧﻬﻰ ﻋﻦ ﺃﻣﺮ ﻟﻮ ﻓﻌﻠﻪ ﻛﺎﻧﺖ ﻓﻴﻪ ﻓﺎﺋﺪﺓ ﻗﺒﻞ ﺍﻟ ﻨﻬﻲ‪.‬‬ ‫‪161‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫ﻮﻳﺔ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻟﻤﺎ ﻛﺎﻥ ﻟﺘﺮﺍﺟﻊ ﺍ ﻟﺨﻠﻴﻄﻴﻦ ﺑﻴﻨﻬﻤﺎ ‬ ‫ﺑﺎﻟﺴ ‬ ‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺃ ﻥ ﺍ ﻟﺨﻠﻴﻂ ﻻ ﻳﺴﺘﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺷﺮﻳﻜ ﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ ﴿ :‬ﮯ‬ ‫‬‫ﻣﻌ ﻨﻰ‪،‬‬ ‫¡ ‪] ﴾ £ ¢‬ﺹ‪ .[٢٤ :‬ﻭﻗﺪ ﺑﻴﻨﻪ ﻗﺒﻞ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪l k j i h g ﴿ :‬‬ ‫‪] ﴾ p o n m‬ﺹ‪.(١)[٢٣ :‬‬ ‫‪ ./ ١٣٤‬ذ  ز ة ا‪:YG‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ ﺑﻌﺪ ﻗﻮﻟﻪ‪» :‬ﻻ ﻳﺠﺘﻤﻊ ﺑﻴﻦ ﻣﺘﻔﺮﻕ‪ ،‬ﻭﻻ‬ ‫ﻳﻔﺮﻕ ﺑﻴﻦ ﻣﺠﺘﻤﻊ ﺧﺸﻴﺔ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺧﻠﻴﻄﻴﻦ ﻓﺈﻧﻬﻤﺎ ﻳﺘﺮﺍﺟﻌﺎﻥ‬ ‫ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺘﺴﻮﻳﺔ«)‪ ،(٢‬ﻭﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻪ‪» :‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ‬ ‫ﺧﻠﻴﻄﻴﻦ ﻓﺈﻧﻬﻤﺎ ﻳﺘﺮﺍﺟﻌﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﺘﺴﻮﻳﺔ«‪ ،‬ﻗﺎﻝ ﻳﺤﻴﻲ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺼﺎﺭﻱ‬ ‫ﻭﺍﺣﺪﺍ ﻓﺈﻧﻬﻤﺎ‬ ‫‬‫ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺍﻷﻭﺯﺍﻋﻲ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺍﻋﻲ ﻭﺍﻟﻔﺤﻞ ﻭﺍﻟﻤﺮﺍﺡ‬ ‫ﻣﻌﺎ‪ ،‬ﻭﺍﺧﺘﻠﻄﺖ ﻓﺤﻮﻟﺘﻬﻤﺎ‬ ‫ﺧﻠﻴﻄﺎﻥ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺇﺫﺍ ﺭﺍﺣﺎ ﻭﺳﺮﺣﺎ ﻭﺳﻘﻴﺎ ‬ ‫ﻓﺈﻧﻬﻤﺎ ﻳﻜﻮﻧﺎﻥ ﺧﻠﻴﻄﻴﻦ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺣﺴﻦ ﻣﺎ ﻗﺎﻝ ﻓﻲ ﻣﻌﻨﻰ ﻫﺬﺍ‪ ،‬ﻓﻲ ﺑﻌﺾ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪.‬‬ ‫ﻭﻣﻨﻪ‪ :‬ﻭﺍﺧﺘﻠﻒ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﻤﺮﺍﺡ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺇﺫﺍ‬ ‫ﺍﻓﺘﺮﻗﺎ ﻓﻲ ﺧﺼﻠﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺨﺼﺎﻝ ﻟﻢ ﻳﻜﻮﻧﺎ ﺧﻠﻴﻄﻴﻦ‪ ،‬ﻳﻌﻨﻲ ﺍﻟﺨﺼﺎﻝ ﺍﻟﺘﻲ‬ ‫ﺑﺪﺃﻧﺎ ﺑﺬﻛﺮﻫﺎ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺇﻥ ﻓﺮﻗﻬﺎ ﺍﻟﻤﺒﻴﻦ ﻫﺬﻩ ﻓﺮﻗﺔ‪ ،‬ﻭﻫﺬﻩ ﻓﺮﻗﺔ ﻓﻬﻤﺎ ﺧﻠﻄﺎﺀ‪،‬‬ ‫ﻭﻗﺎﻝ ﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ ﻭﻃﺎﻭﺱ‪ :‬ﺇﺫﺍ ﻋﺮﻓﺎ ﺃﻣﻮﺍﻟﻬﻤﺎ ﻓﻠﻴﺴﺎ ﺑﺨﻠﻴﻄﻴﻦ‪ .‬ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﻫﺬﻩ ﻏﻔﻠﺔ‪ ،‬ﺇﺫ ﻏﻴﺮ ﺟﺎﺋﺰ ﺇﻥ ﺗﺮﺍﺟﻌﺎ ﺑﺎﻟﺘﺴﻮﻳﺔ‪ ،‬ﻭﺍﻟﻤﺎﻝ ﺑﻴﻨﻬﻤﺎ ﻻ ﻳﻌﺮﻑ‬ ‫ﺃﺣﺪﻫﻤﺎ ﻣﺎﻟﻪ ﻣﻦ ﻣﺎﻝ ﺻﺎﺣﺒﻪ‪.‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ١٨٠/١٥ :‬ ‪.١٨٢‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺑﺎﻟﺒﺨﺎﺭﻱ ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪. ƒ‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪162‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﺃﻛﺜﺮ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ‬ ‫ﺍﻟﺨﻠﻴﻄﺎﻥ ﻓﻲ ﺛﺒﻮﺕ ﺍﻟﺼﺪﻗﺔ ﺇﻻ ﻣﺎ ﺟﻤﻌﻪ ﺍﻟﻤﺎﺀ ﻭﺍﻟﻤﺮﻋﻰ ﻭﺍﻟﺤﻠﺐ‪ ،‬ﻭﻗﺎﻝ ﻣﻦ‬ ‫ﻗﺎﻝ‪ :‬ﻣﺎ ﺟﻤﻌﻪ ﺍﻟﻤﺎﺀ ﻭﺍﻟﺤﻠﺐ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﺍﻟﻤﺮﻋﻰ‪ ،‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺑﺎﻟﺤﻠﺐ‪.‬‬ ‫ﻓﺈﺫﺍ ﺟﻤﻌﻪ ﺍﻟﺤﻠﺐ ﻓﻘﺪ ﺍﺟﺘﻤﻊ‪ .‬ﻭﺃﻛﺜﺮ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﻟﻢ ﻳﺠﻤﻌﻪ ﻓﻠﻴﺲ ﺑﻤﺠﺘﻤﻊ‪،‬‬ ‫ﻣﺠﺘﻤﻌﺎ ﺑﺄﻗﻞ ﻣﻦ ﺍﻟﻤﺎﺀ ﻭﺍﻟﻤﺮﻋﻰ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ‬ ‫‬‫ﻭﻻ ﺃﻋﻠﻢ ﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻪ ﻳﻜﻮﻥ‬ ‫ﻣﺠﺘﻤﻌﺎ ﺇﻻ‬ ‫‬‫ﺑﺄﺣﺪﻫﻤﺎ ﺩﻭﻥ ﺻﺎﺣﺒﻪ ﺍﺟﺘﻤﻌﺎ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ‪ :‬ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ‬ ‫ﺑﺎﻟﻤﺸﺎﻉ ﻋﻠﻰ ﻣﺎ ﺣﻜﻲ ﻋﻦ ﺑﻌﺾ ﻣﻦ ﺣﻜﻰ‪ ،‬ﻭﺇﺫﺍ ﺛﺒﺖ ﺍﻟﻤﻌﻨﻰ ﻭﻟﺰﻭﻡ ﺍﻟﺘﺮﺍﺩﺩ‬ ‫ﻣﻦ ﺍﻟﺨﻠﻴﻄﻴﻦ ﻋﻦ ﻭﺍﺟﺐ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﺇﺫﺍ ﺃﺧﺬﺕ ﺛﺒﺖ ﻣﻌﻨﺎ ﻣﺎ ﻗﺎﻝ‪ :‬ﺇﻧﻬﺎ ﺷﺒﻬﺔ‬ ‫ﺍﻟﻌﻘﻠﺔ ﻣﻤﻦ ﻗﺎﻝ ﺑﻪ ﻻ ﻳﻜﻮﻥ ﺍﻻﺟﺘﻤﺎﻉ ﺇﻻ ﺑﺎﻟﻤﺸﺎﻉ؛ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﺘﺮﺍﺩﺩ ﺇﻧﻤﺎ ﻫﻮ‬ ‫ﺑﻴﻦ ﺍﻟﺸﺮﻳﻜﻴﻦ ﻓﻲ ﺍﻟﻤﺎﻝ ﺑﺎﻟﻤﺸﺎﻉ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺰﻛﺎﺓ ﺣﻴﺜﻤﺎ ﺃﺧﺬﺕ ﻛﺎﻥ ﻣﻦ ﺭﺃﺱ‬ ‫ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﻣﺮﺍﺩﺩﺓ ﻭﻻ ﺿﻤﺎﻥ ﻷﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺮﺟﻠﻴﻦ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻤﺎ ﺍﻟﻤﺎﺷﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬ ‫ﻣﻦ ﺍﻟﻤﺎﻝ ﻣﺎ ﻟﻮ ﻛﺎﻥ ﻣﻨﻔﺮ ﺩﺍ ﻏﻴﺮ ﺧﻠﻴﻂ ﻭﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻻ ﺯﻛﺎﺓ‬ ‫ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺑﻲ ﺛﻮﺭ ﻭﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ‪،‬‬ ‫ﻭﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻝ‪ :‬ﻋﻠﻴﻬﻤﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‬ ‫ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺍﻷﻭﻝ ﺃﺻﺢ‪.‬‬ ‫ﺟﻤﻴﻌﺎ‪،‬‬ ‫‬‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺸﺒﻪ ﻣﻌﺎﻧﻲ ﻣﺎ ﺣﻜﺎﻩ ﻣﻦ ﻣﻌﻨﻰ ﺍﻟﻘﻮﻟﻴﻦ‬ ‫ﻭﺃﻛﺜﺮ ﻣﺎ ﻋﻨﺪﻱ ﺃﻧﻪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻤﺸﺎﻉ ﻣﻦ ﺍﻟﻤﺎﺷﻴﺔ ﻓﻴﻬﺎ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﻋﻨﺪﻱ ﺇﻧﻪ‬ ‫ﺟﻤﻴﻌﺎ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻘﺎﻝ ﻣﻦ‬ ‫‬‫ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻟﻮ ﻛﺎﻥ ﻷﺣﺪﻫﻤﺎ ﺃﺭﺑﻊ ﻣﻦ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻗﺎﻝ‪ :‬ﻓﻲ ﻫﺬﺍ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﺪﻗﺔ ﻭﻳﺘﺮﺍ ﺩﺍﻥ‪ ،‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺛﺒﺖ ﻣﻌﻨﻰ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﻫﺬﺍ ﻟﻢ ﻳﺒﻌﺪ ﻓﻲ ﺍﻟﻤﺸﺎﻉ ﻛﻠﻪ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ‪.‬‬ ‫ﻭﻣﻨﻪ‪ :‬ﻭﺍﺧﺘﻠﻒ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﺮﺟﻠﻴﻦ ﻳﺨﻠﻄﺎﻥ ﻣﺎﺷﻴﺘﻬﻤﺎ ﻗﺒﻞ‬ ‫ﺍﻟﺤﻮﻝ ﺑﺸﻬﺮﻳﻦ ﺃﻭ ﺛﻼﺛﺔ‪ ،‬ﻓﻘﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻳﺰﻛﻴﺎﻥ ﺯﻛﺎﺓ ﺍﻟﺨﻠﻂ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ‬ ‫‪163‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫ﻳﻘﻮﻝ‪ :‬ﻻ ﻳﻜﻮﻧﺎﻥ ﺧﻠﻴﻄﻴﻦ ﺣﺘﻰ ﻳﺤﻮﻝ ﺣﻮﻝ ﻣﻨﺬ ﻳﻮﻡ ﺍﺧﺘﻠﻄﺎ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ‬ ‫ﺣﺮ ﺑﺎﻟﻎ ﻋﺎﻗﻞ‪.‬‬ ‫ﺍﻟﺮﺟﻠﻴﻦ ﻳﻜﻮﻧﺎﻥ ﺃﺣﺪﻫﻤﺎ ﻣﻜﺎﺗﺐ ﺃﻭ ﺻﺒﻲ ﺃﻭ ﻣﻌﺘﻮﻩ‪ ،‬ﻭﺍﻵﺧﺮ ‬ ‫ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻻ ﻳﻜﻮﻥ ﺯﻛﺎﺓ ﺍﻟﺨﻠﻄﺎﺀ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻧﺎ ﻣﺴﻠﻤﻴﻦ‪ ،‬ﻓﺈﻥ ﺧﻠﻄﺎ‬ ‫ﻣﻜﺎﺗﺒﺎ ﺻﺪﻕ ﺻﺪﻗﺔ ﺍﻟﻤﻔﺮﺩ‪ .‬ﻭﻓﻲ ﻗﻮﻝ ﺃﺑﻲ ﺛﻮﺭ ﺇﺫﺍ ﺧﺎﻟﻄﺎ ﺍﻟﻤﻜﺎﺗﺐ‬ ‫‬‫ﻧﺼﺮﺍﻧ ‪‬ﻴﺎ ﺃﻭ‬ ‫ﻭﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺣﻜﻲ ﻋﻦ ﺍﻟﻜﻮﻓﻲ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﺷﻲﺀ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻤﺨﺎﻟﻄﺔ‬ ‫ﻣﻤﻦ ﻻ ﺣﺠﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻣﻨﻪ ﻣﺜﻞ ﺻﺒﻲ ﺃﻭ ﻣﻌﺘﻮﻩ‪ ،‬ﻭﺷﺒﻪ ﺫﻟﻚ ﻋﻨﺪﻱ ﺍﻷﻋﺠﻢ‪،‬‬ ‫ﻭﺃﻣﺜﺎﻝ ﻫﺬﺍ‪ ،‬ﻭﻻ ﻳﻘﻀﻲ ﻋﻠﻴﻬﻢ ﻓﻲ ﺫﻟﻚ ﺑﺼﺪﻗﺔ ﺍﻟﺨﻠﻄﺎﺀ ﺑﺎﻻﺟﺘﻤﺎﻉ‪ ،‬ﻭﻗﺎﻝ ﻣﻦ‬ ‫ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻴﺘﻴﻢ ﻓﻲ ﺣﺠﺮ ﺍﻟﻤﺨﺎﻟﻂ ﻣﻦ ﻭﺍﻟﺪﻩ ﺃﻭ ﻣﺤﺘﺴﺐ‪ ،‬ﺃﻭ ﻣﺜﻞ ﻫﺬﺍ‪،‬‬ ‫ﺟﺎﺋﺰﺍ ﻓﻲ ﻣﺼﺎﻟﺤﻬﻢ ﻛﺎﻥ ﺑﻤﻌﻨﻰ ﺫﻟﻚ ﻭﺟﻮﺏ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺇﺫﺍ‬ ‫‬‫ﻭﻛﺎﻥ ﺍﺟﺘﻤﺎﻉ ﺫﻟﻚ‬ ‫ﻛﺎﻥ ﻋﻠﻰ ﻏﻴﺮ ﻫﺬﺍ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﺍﺟﺘﻤﺎﻉ‪ ،‬ﻭﻳﻌﺠﺒﻨﻲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺇﺫﺍ ﺛﺒﺖ ﻣﻌﻨﻰ‬ ‫ﻫﺬﺍ ﺃﺷﺒﻪ ﻋﻨﺪﻱ ﺍﻟﻤﻌﺘﻮﻩ ﻭﺍﻷﻋﺠﻢ‪ ،‬ﻭﺍﻟﻤﻜﺎﺗﺐ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﺗﺠﺮﻱ ﻓﻴﻪ ﺣﻜﻢ‬ ‫ﺍﻟﻤﺨﺎﻟﻄﺔ ﻣﻨﺬ ﻛﺎﻧﺖ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻣﻲ ﻓﻼ ﻳﻘﻊ ﻟﻲ ﺃﻥ ﻳﻜﻮﻥ ﻳﻘﻊ ﺑﻪ ﻣﻌﻨﻰ ﺍﻟﻤﺨﺎﻟﻄﺔ‪،‬‬ ‫ﻷﻧﻪ ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﺜﺒﺖ ﺍﻟﻤﺨﺎﻟﻄﺔ ﻋﻠﻰ ﺍﻟﺨﻠﻴﻄﻴﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﺰﻛﺎﺓ)‪.(١‬‬ ‫‪ N; ١٣٥‬ا‬ ‫‪ OG‬وو‚‪:‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻭﻫﻲ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﻣ ﻨﺎ‪ :‬ﻣﺎ ﺟﻤﻌﻪ ﺍ ﻟ ﻤﺎﺀ ﻭﺍ ﻟﻤﺮﻋﻰ‬ ‫ﻭﺍ ﻟ ﻤﺤﻠﺐ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺟﻤﻌﻪ ﺍ ﻟ ﻤﺎﺀ ﻭﺍ ﻟﻤﺮﻋﻰ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺟﻤﻌﻪ ﺍ ﻟﻤﺤﻠﺐ‪ .‬ﻗﺎﻝ‬ ‫ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻭﻓﻲ ﺟﺎﻣﻊ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ‬ ‫ﻮﻳﺔ«‪ .‬ﻗﻠﺖ ﻟﻌﺒﻴﺪ‬ ‫ﺑﺎﻟﺴ ‬ ‫ﻋﻤﺮ ﻋﻦ ﻋﻤﺮ‪» :‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺧﻠﻴﻄﻴﻦ ﻓﺈ ﻧﻬﻤﺎ ﻳﺘﺮﺍﺟﻌﺎﻥ ‬ ‫ﻭﺍﺣﺪﺍ‪،‬‬ ‫‬‫ﻭﺍﻟﺮﺍﻋﻲ‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬‬ ‫‬‫ﺍﷲ‪ :‬ﻣﺎ ﻳﻌﻨﻲ ﺑﺎ ﻟﺨﻠﻴﻄﻴﻦ؟ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍ ﻟﻤﺮﺍﺡ‬ ‫ﻭﺍﺣﺪﺍ‪.‬‬ ‫‬‫ﻭﺍﻟﺪﻟﻮ‬ ‫‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٥٠/١٨ :‬ ‪.١٥٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪164‬‬ ‫ﻭﻗﺎﻝ ﻳﺤﻴﻰ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻭﺍﻷﻭﺯﺍﻋﻲ‪ :‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻭﺍﺣﺪﺍ ﻓﻬﻤﺎ ﺧﻠﻴﻄﺎﻥ‪.‬‬ ‫‬‫ﺍﻟﺮﺍﻋﻲ ﻭﺍﻟﻔﺤﻞ ﻭﺍ ﻟﻤﺮﺍﺡ‬ ‫‬ ‫ﻣﻌﺎ‪ ،‬ﻭﺍﺧﺘﻠﻄﺖ ﻓﺤﻮ ﻟﻬﻤﺎ‪ ،‬ﻓﺈ ﻧﻬﻤﺎ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺇﺫﺍ ﺭﺍﺣﺎ‪ ،‬ﻭﺳﺮﺣﺎ‪ ،‬ﻭﺳﻘﻴﺎ ‬ ‫ﻳﻜﻮﻧﺎﻥ ﺧﻠﻴﻄﻴﻦ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺣﺴﻦ ﻣﺎ ﻗﺎﻝ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻓﻲ ﺍ ﻟﻤﺮﺍﺡ‪:‬‬ ‫ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺇﺫﺍ ﺍﻓﺘﺮﻗﺎ ﻓﻲ ﺧﺼﻠﺔ ﻣﻦ ﻫﺬﻩ ﺍ ﻟﺨﺼﺎﻝ ﻟﻢ ﻳﻜﻮﻧﺎ ﺧﻠﻴﻄﻴﻦ‪.‬‬ ‫ﻓﻘﺎﻝ ‬ ‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺇﻥ ﻓﺮﻗﻬﻤﺎ ﺍ ﻟﻤﺒﻴﺖ‪ ،‬ﻫﺬﻩ ﻓﺮﻗﺔ ﻭﻫﺬﻩ ﻓﺮﻗﺔ‪ ،‬ﻓﻬﻤﺎ ﺧﻠﻄﺎﺀ‪.‬‬ ‫ﻭﺯﺍﺩ ﺑﻌﺾ ﻗﻮﻣﻨﺎ ﺷﺮﻃ ﺎ ﺁﺧﺮ ﻭﻫﻮ‪ :‬ﺍ ﺗﺤﺎﺩ ﺍ ﻟﻤﺮﻋﻰ‪ ،‬ﻭﻫﻮ ﺍ ﻟﻤﺮﺗﻊ ﺍﻟﺬﻱ ﺗﺮﻋﻰ‬ ‫ﺗﻘﺪﻡ‪ .‬ﻭﺯﺍﺩ ﺑﻌﻀﻬﻢ ﺍ ﺗﺤﺎﺩ ﺍ ﻟﻤﻜﺎﻥ ﺍ ﻟﺬﻱ ﺗﻮﻗﻒ ﻓﻴﻪ‬ ‫ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﺩﺍﺧﻞ ﺗﺤﺖ ﻣﺎ ‬ ‫ﺃﻳﻀﺎ‬‫ﻤﻤﺮ ﻋﻨﺪ ‬ ‫ﺍﻟﺬﻫﺎﺏ ﺇﻟﻰ ﺍ ﻟﻤﺴﺮﺡ‪ .‬ﻭ ﻫﻤﺎ ﺩﺍﺧﻼﻥ ‬‫ﺍﻟﺴﻘﻲ‪ ،‬ﻭﺍ ﺗﺤﺎﺩ ﺍ ﻟ ‬ ‫ﻋﻨﺪ ﺇﺭﺍﺩﺓ ‬ ‫ﺗﻘﺪﻡ‪.‬‬ ‫ﻓﻲ ﻣﺎ ‬ ‫ﺨﺘﺺ ﻏﻨﻢ ﺃﺣﺪﻫﻤﺎ ﺑﺮﺍﻉ‪،‬‬ ‫‬‫ﺍﻟﺮﺍﻋﻲ‪ ،‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﺃﻻ ﻳ‬ ‫ﻭﺍﺷﺘﺮﻁ ﺑﻌﻀﻬﻢ ﺍ ﺗﺤﺎﺩ ‬ ‫ﺍﻟﺮﻋﺎﺓ ﻟﻬﻤﺎ ‬ ‫ﻗﻄﻌﺎ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ‪.‬‬‫ﺑﺘﻌﺪﺩ ‬ ‫ﻭﻻ ﺑﺄﺱ ‬ ‫ﻭﻛﺬﻟﻚ ﺍﺷﺘﺮﻃﻮﺍ ﺍ ﺗﺤﺎﺩ ﺍﻟﻔﺤﻞ‪ ،‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻔﺤﻮﻝ ﻣﺮﺳﻠﺔ ﺑﻴﻦ‬ ‫ﻣﺸﺘﺮﻛﺔ‪ ،‬ﺃﻭ‬ ‫‬‫ﺨﺘﺺ ﺃﺣﺪ ﻫﻤﺎ ﺑﺎﻟﻔﺤﻞ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﻔﺤﻮﻝ ﻛ ﻠﻬﺎ‬ ‫ﻣﺎﺷﻴﺘﻬﻤﺎ‪ ،‬ﻻ ﻳ ‬ ‫‬ ‫ﻣﻤﻠﻮﻛﺔ ﻷﺣﺪﻫﻤﺎ ﺃﻭ ﻣﺴﺘﻌﺎﺭﺓ‪ .‬ﻭﻣﻦ ﻗﺎﻝ ﻣﻨﻬﻢ ﺑﻌﺪﻡ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻔﺤﻞ ﺍﺷﺘﺮﻃﻮﺍ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﺍﻹﻧﺰﺍﺀ ﻓﻲ ﻣ ‬ ‫ﺤﻞ ﻭﺍﺣﺪ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﺸﺮﻭﻁ ﺍ ﻟﻤﺨﺘ ﻠﻒ ﻓﻴﻬﺎ‪ :‬ﺍ ﺗﺤﺎﺩ ﺍ ﻟﻤﺤﻠﺐ‪ ،‬ﺃﻱ‪ :‬ﺍ ﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺗﺤﻠﺐ‬ ‫ﺑﺪ ﻣﻨﻪ ﻋﻨﺪ ﺑﻌﻀﻬﻢ‪ ،‬ﻓﻠﻮ ﺣﻠﺐ ﻫﺬﺍ ﻣﺎﺷﻴﺘﻪ ﻓﻲ ﺃﻫﻠﻪ‪ ،‬ﻭﺫﺍﻙ ﻣﺎﺷﻴﺘﻪ ﻓﻲ‬ ‫ﻓﻴﻪ ﻻ ‬ ‫ﺃﻫﻠﻪ ﻓﻼ ﺧﻠﻄﺔ‪.‬‬ ‫ﺍﻟﺸﺮﻭﻁ ﺍ ﻟﻤﺨﺘﻠﻒ ﻓﻴﻬﺎ‪ :‬ﺍ ﺗﺤﺎﺩ ﺍ ﻟﺤﺎﻟﺐ‪ ،‬ﻭﻫﻮ ‬ ‫ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺤ ﻠﺐ‪،‬‬‫ﻭﻣﻦ ‬ ‫‪165‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫ﺑﻤﻌﻨﻰ ﺃ ﻧﻪ ﻻ ﻳﻨﻔﺮﺩ ﺃﺣﺪ ﻫﻤﺎ ﺑﺤﺎﻟﺐ ﻳﻤﺘﻨﻊ ﻣﻦ ﺣﻠﺐ ﻣﺎﺷﻴﺔ ﺍﻵﺧﺮ‪ .‬ﺍﺷﺘﺮﻃﻪ‬ ‫ﻭﺻﺤﺢ ﺑﻌﻀﻬﻢ ﻋﺪﻡ ﺍﺷﺘﺮﺍﻃﻪ‪.‬‬ ‫‬‫ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪،‬‬ ‫‬ ‫ﻨﻬﺎ‪ :‬ﺍ ﺗﺤﺎﺩ ﺍﻹﻧﺎﺀ ﺍﻟﺬﻱ ﺗﺤﻠﺐ ﻓﻴﻪ‪ ،‬ﺑﻤﻌﻨﻰ ﺃ ﻧﻪ ﻻ ﻳﻨﻔﺮﺩ ﺃﺣﺪ ﻫﻤﺎ ﺑﻤﺤﺎﻟﺐ‬ ‫ﻭﻣ ‬ ‫ﻭﺻﺤﺢ ﺑﻌﻀﻬﻢ ﻋﺪﻡ ﺍﺷﺘﺮﺍﻃﻪ‪.‬‬‫‬‫ﻣﻤﻨﻮﻋﺔ ﻣﻦ ﺍﻵﺧﺮ‪ .‬ﺍﺷﺘﺮﻃﻪ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪،‬‬ ‫ﺃﺻﺤﻬﻤﺎ‪ :‬ﻻ‪.‬‬‫‬‫ﺍﻟﻠﺒﻦ؟ ﻭﺟﻬﺎﻥ‪:‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺎﺷﺘﺮﺍﻃﻪ‪ :‬ﻫﻞ ﻳﺸﺘﺮﻁ ﺧﻠﻂ ‬ ‫ﻭﻳﺘﺴﺎﻣﺤﻮﻥ ﻓﻲ ﻗﺴﻤﺘﻪ ﻛﻤﺎ ﻳﺨﻠﻂ ﺍ ﻟﻤﺴﺎﻓﺮﻭﻥ ﺯﺍﺩﻫﻢ ﺛ ﻢ‬ ‫‬‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻳﺸﺘﺮﻁ‪،‬‬ ‫ﻭﺍﻟﺮﻏﻴﺐ‪.‬‬ ‫ﺍﻟﺰﻫﻴﺪ ‬ ‫ﻳﺄﻛﻠﻮﻥ‪ ،‬ﻭﻓﻴﻬﻢ ‬ ‫ﺃﺻﺤﻬﻤﺎ ﻻ ﺗﺸﺘﺮﻁ‪.‬‬ ‫‬‫ﻭﻣﻨﻬﺎ ﻧﻴﺔ ﺍ ﻟﺨﻠﻄﺔ‪ :‬ﻫﻞ ﺗﺸﺘﺮﻁ؟ ﻭﺟﻬﺎﻥ‪،‬‬ ‫‬ ‫ﻭﻳﺠﺮﻱ ﺍﻟﻮﺟﻬﺎﻥ ﻓﻲ ﻣﺎ ﻟﻮ ﺍﻓﺘﺮﻗﺖ ﺍ ﻟﻤﺎﺷﻴﺔ ﻓﻲ ﺷﻲﺀ ﻣ ﻤﺎ ﻳﺸﺘﺮﻁ ﺍﻻﺟﺘﻤﺎﻉ‬‫‬ ‫ﺍﻟﺮﺍﻋﻲ ﻭ ﻟﻢ ﻳﻌﻠﻢ ﺍ ﻟﻤﺎﻟﻜﺎﻥ ﺇﻻ ﺑﻌﺪ ﻃﻮﻝ ‬ ‫ﺍﻟﺰﻣﺎﻥ‪ .‬ﻫﻞ ﺗﻨﻘﻄﻊ‬‫ﺑﻨﻔﺴﻬﺎ‪ ،‬ﺃﻭ ﻓﺮﻗﻬﺎ ‬ ‫ﺍ ﻟﺨﻠﻄﺔ ﺃﻡ ﻻ؟‬ ‫ﻗﺼﺪﺍ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻓﺘﻨﻘﻄﻊ ﺍ ﻟﺨﻠﻄﺔ‪ ،‬‬ ‫ﻭﺃﻣﺎ‬‫ﺃﻣﺎ ﻟﻮ ﻓﺮﻗﺎﻫﺎ ﻫﻤﺎ ﺃﻭ ﺃﺣﺪ ﻫﻤﺎ ‬ ‫‬ ‫ﺗﻔﺮﻗﻬﺎ‬‫ﻓﺄﻗﺮﺍﻫﺎ ﻋﻠﻰ ‬‫ﺍﻟ ﺘﻔﺮﻳﻖ ﺍﻟﻴﺴﻴﺮ ﻣﻦ ﻏﻴﺮ ﻗﺼﺪ ﻓﻼ ﻳﺆﺛﺮ‪ ،‬ﻟﻜﻦ ﻟﻮ ﺍﻃ ﻠﻌﺎ ﻋﻠﻴﻪ ‬ ‫ﺍﺭﺗﻔﻌﺖ ﺍ ﻟﺨﻠﻄﺔ‪ ،‬ﻭﻣﻬﻤﺎ ﺍﺭﺗﻔﻌﺖ ﻓﻌﻠﻰ ﻣﻦ ﻧﺼﻴﺒﻪ ﻧﺼﺎﺏ ﺯﻛﺎﺓ ﺍﻻﻧﻔﺮﺍﺩ ﺇﺫﺍ ﺗ ﻢ‬ ‫ﺍ ﻟ ﺤﻮﻝ ﻣﻦ ﻳﻮﻡ ﺍ ﻟﻤﻠﻚ‪ ،‬ﻻ ﻣﻦ ﻳﻮﻡ ﺍﺭﺗﻔﺎﻋﻬﺎ‪ ،‬ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻛ ﻠﻬﺎ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪.‬‬ ‫ﺗﻘﺪﻡ ﻣﻦ ﻭﺻﻒ ﺍ ﻟﺨﻠﻄﺔ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻏﻴﺮ ﺩﺍﺧﻞ‪،‬‬‫ﻭﺑﻌﻀﻬﺎ ﺩﺍﺧﻞ ﺗﺤﺖ ﻣﺎ ‬ ‫ﻟﻜ ﻨﻪ ﺳﺎﺋﻎ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺍ ﻟﻤﺬﻫﺐ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺍ ﻟﻤﺸﺘﺮﻃﻴﻦ ﺍ ﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ ﺍﻻﺧﺘﻼﻁ‬ ‫ﺣ ﺘﻰ ﻻ ﻳﻤﺘﺎﺯ ﺃﺣﺪ ﻫﻤﺎ ﺑﺸﻲﺀ ﺩﻭﻥ ﺍﻵﺧﺮ‪ ،‬ﻓﺈ ﻥ ﺍﻻﻣﺘﻴﺎﺯ ﻳﻔﺼﻞ ﺑﻴﻦ ﺍ ﻟﻤﺎﻟﻴﻦ‪،‬‬ ‫ﻭﺍﺣﺪﺍ‪ .‬ﻭﺇﺫﺍ‬ ‫‬‫ﻭﺫﻟﻚ ﻋﻨﺪﻩ ﻣﺆﺛﺮ ﻓﻲ ﺍ ﻟﺨﻠﻄﺔ‪ ،‬ﺇﺫ ﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ ﺟﻌﻞ ﺍ ﻟﻤﺎﻟﻴﻦ ‬ ‫ﻣﺎﻻ‬ ‫ﺍﺧﺘﺺ ﺃﺣﺪ ﻫﻤﺎ ﺑﻮﺻﻒ ﻟﻢ ﻳﺘﻢ ﺷﺮﻁ ﺍ ﻟﺨﻠﻄﺔ‪.‬‬ ‫‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻼ ﺣﻜﻢ ﻟﻠﺨﻠﻄﺔ‬ ‫ﻤﻴﻌﺎ ﻣﻦ ﺃﻫﻞ ‬‫ﺍﻟﺸﺮﻭﻁ ﺍ ﻟﻤ ﺘﻔﻖ ﻋﻠﻴﻬﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻧﺎ ﺟ ‬ ‫ﻭﻣﻦ ‬ ‫ﺯﻛﺎﻩ ﺯﻛﺎﺓ ﺍﻻﻧﻔﺮﺍﺩ‪ ،‬‬ ‫ﻭﺇﻻ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬‫ﻧﺼﺎﺑﺎ ‬ ‫‬‫ﻣﻊ ‬ ‫ﺍﻟﺬ ﻣﻲ‪ ،‬ﺑﻞ ﺇﻥ ﻛﺎﻥ ﻧﺼﻴﺐ ﺍ ﻟﻤﺴﻠﻢ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪166‬‬ ‫ﻭﺍﻟﺼﺒ ﻲ‪ :‬ﻓﻼ ﺧﻠﻄﺔ ﻟﻬﻢ؛ ﻷ ﻥ ﺃﻣﺮ‬ ‫‬‫ﻭﺃﻣﺎ ﺍ ﻟﻤﺠﻨﻮﻥ‪ ،‬ﻭﺍ ﻟﻤﻌﺘﻮﻩ‪ ،‬ﻭﺍﻷﻋﺠﻢ‪،‬‬ ‫‬ ‫ﺍ ﻟﺨﻠﻄﺔ ﺇ ﻧﻤﺎ ﻳﻜﻮﻥ ﻋﻦ ﺍﺧﺘﻴﺎﺭ ﺍ ﻟﻤﺎﻟﻚ‪ ،‬ﻭﻻ ﺍﺧﺘﻴﺎﺭ ﻷﺣﺪ ﻣﻦ ﻫﺆﻻﺀ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﻟﻮﻛﻴﻠﻬﻢ ﺃﻥ ﻳﺨﻠﻂ ﻟﻬﻢ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻴﺘﻴﻢ ﻓﻲ ﺣﺠﺮ ﺍ ﻟﻤﺨﺎﻟﻂ ﻣﻦ ﻭﺍﻟﺪﺓ‪ ،‬ﺃﻭ ﻣﺤﺘﺴﺐ‪ ،‬ﺃﻭ ﻧﺤﻮ‬ ‫ﻫﺬﺍ ﺟﺎﺯﺕ ﺍ ﻟﺨﻠﻄﺔ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ 0 / . ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.[٢٢ :‬‬ ‫ﻓﻘﺪ ﺛﺒﺖ ﺑﻨﺺ ﻫﺬﻩ ﺍﻵﻳﺔ ﺟﻮﺍﺯ ﺍ ﻟﺨﻠﻄﺔ ﻟﻠﻴﺘﺎﻣﻰ ﻓﻲ ‬ ‫ﺣﻖ ﺍﻟﻘﺎﺋﻤﻴﻦ ﻋﻠﻴﻬﻢ‪،‬‬ ‫ﺗﻘﻴﺪ ﺑﺸﻲﺀ ﺩﻭﻥ ﺷﻲﺀ‪.‬‬ ‫ﻛﻞ ﺧﻠﻄﺔ‪ ،‬ﻓﻼ ‬ ‫ﻭﻫﻲ ﻣﻄﻠﻘﺔ ﻓﻲ ‬ ‫ﻭﻫﻞ ﻳﺸﺘﺮﻁ ﻓﻲ ﺍ ﻟﺨﻠﻄﺔ ﺣﻮﻻﻥ ﺍ ﻟﺤﻮﻝ ﻣﺬ ﻳﻮﻡ ﺍﺧﺘﻠﻄﺎ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ‪:‬‬ ‫ﺫﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺇﻟﻰ ﺍﺷﺘﺮﺍﻁ ﺫﻟﻚ‪ ،‬ﻓﻼ ﻳﻜﻮﻧﺎﻥ ﻋﻨﺪﻩ ﺧﻠﻴﻄﻴﻦ ﺣﺘﻰ ﻳﺤﻮﻝ‬ ‫ﺍ ﻟﺤﻮﻝ ﻣﺬ ﻳﻮﻡ ﺍﺧﺘﻠﻄﺎ‪.‬‬ ‫ﻭ ﻟﻢ ﻳﺸﺘﺮﻃﻪ ﻣﺎﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﻓﻲ ‬ ‫ﺍﻟﺮﺟﻠﻴﻦ ﻳﺨﻠﻄﺎﻥ ﻣﺎﺷﻴﺘﻬﻤﺎ ﻗﺒﻞ ﺍ ﻟﺤﻮﻝ‬ ‫ﺗﻘﺪﻡ ﻧﻈﻴﺮ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ‪.‬‬ ‫ﻳﺰﻛﻴﺎﻥ ﺯﻛﺎﺓ ﺍ ﻟﺨﻠﻂ‪ ،‬ﻭﻗﺪ ‬ ‫ﺑﺸﻬﺮﻳﻦ ﺃﻭ ﺛﻼﺙ ‬ ‫ﺍﻟﺴﺎﻋﻲ ﻓﻼ ﻳﺠﻤﻌﺎﻥ ﺑﻌﺪ ﺍﻻﻓﺘﺮﺍﻕ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻗﺪ‬ ‫ﻭﺇﻥ ﺍﻓﺘﺮﻗﺎ ﻗﺒﻞ ﻭﺻﻮﻝ ‬ ‫ﺣﺎﻝ ﻋﻠﻴﻬﻤﺎ ﻗﺒﻞ ﺫﻟﻚ ﺣﻮﻝ؛ ﻟﺌﻼ ﻳﺠﻤﻊ ﺑﻴﻦ ﻣﻔﺘﺮﻕ)‪.(١‬‬ ‫‪ ١٣٦‬ز ة ا‪a‬ل ا‪'`a‬ك _‪ )GT E‬وذ‪:.‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﺰﺭﺍﻋﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻴﻦ ﻣﺴﻠﻢ‬ ‫ﻭﺫﻣﻲ ﻭﺑﻠﻐﺖ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﻓﻲ ﺣﺼﺘﻪ ﻭﻋﺎﻣﻠﻪ ﺗﺒﻊ‬ ‫ﻟﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﺣﺘﻰ ﺗﺒﻠﻎ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺣﺼﺘﻪ ﻭﺣﺪﻩ‪.‬‬ ‫ﻭﻓﻲ ﻛﺘﺎﺏ ﺃﺑﻲ ﺟﺎﺑﺮﻭﻣﻦ ﻛﺎﻥ ﺷﺮﻳﻜﻪ ﺫﻣ ‪‬ﻴﺎ ﺃﻭ ﺻﺎﻓﻴﺔ ﺃﻭ ﻣﺴﺠﺪ ﺃﻭ ﻧﺤﻮ‬ ‫ﺫﻟﻚ ﺃﻧﻪ ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﻓﻲ ﺣﺼﺘﻪ ﻭﻟﻮ ﺟﺎﺀﺕ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ١٨٣/١٥ :‬ ‪.١٨٧‬‬ ‫‪167‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫ﺣﺘﻰ ﺗﺘﻢ ﻓﻲ ﺣﺼﺘﻪ ﻫﻮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺸﺮﻳﻚ ﻣﻤﻦ ﺗﻠﺰﻣﻪ ﺍﻟﺼﺪﻗﺔ ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺪﻳﻦ ﺑﻪ‬ ‫ﻭﻻ ﻳﺨﺮﺟﻬﺎ ﻓﻌﻠﻰ ﻫﺬﺍ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺣﺼﺘﻪ ﻣﺎ ﻳﻠﺰﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﺭﺽ‬ ‫ﻟﻠﺬﻣﻲ ﻭﻛﺎﻧﺖ ﻣﻦ ﺃﺭﺽ ﺍﻟﻌﺸﺮ ﻓﻔﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﺬﻣﻲ ﻭﺍﻟﻤﺼﻠﻲ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ‬ ‫ﻛﺎﻧﺖ ﺍﻷﺭﺽ ﻟﻠﻤﺼﻠﻲ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺭﺽ ﻟﻠﺬﻣﻲ ﻭﻫﻲ ﻣﻤﺎ ﻻ ﻳﺠﺐ ﻣﻨﻬﺎ‬ ‫ﺍﻟﻌﺸﺮ ﻓﻘﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ ﺇﺫﺍ ﻭﺟﺒﺖ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻓﺎﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻤﺼﻠﻲ ﻓﻲ ﺣﺼﺘﻪ‪،‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺣﺘﻰ ﻳﺼﻴﺐ ﻣﻦ ﺣﺼﺘﻪ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﻳﺤﻤﻠﻪ‬ ‫ﻋﻠﻰ ﻣﺎﻟﻪ ﻣﻦ ﻏﻴﺮ ﻫﺬﻩ ﺍﻟﺤﺼﺔ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﻷﻧﻬﺎ ﺃﺭﺽ ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ‬ ‫ﻭﻓﻴﻬﺎ ﺍﻟﺠﺰﻳﺔ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ‪ : 5‬ﺇﺫﺍ ﺍﺷﺘﺮﻙ ﻣﺴﻠﻢ ﻭﺫﻣﻲ ﻓﻲ ﺯﺭﺍﻋﺔ ﺑﻠﻐﺖ‬ ‫ﺟﺮﻳﺎ)‪.(١‬‬ ‫ﺟﺮﻳﺎ ﺃﻧﻪ ﻻ ﺯﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺣﺘﻰ ﺗﺒﻠﻎ ﺣﺼﺘﻪ ﺛﻼﺛﻴﻦ ‬ ‫ﺛﻼﺛﻴﻦ ‬ ‫ﻭﻋﻘﺪ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﻟﺰﻛﺎﺓ ﺍﻟﻤﺎﻝ‬ ‫ﺍﻟﻤﺸﺘﺮﻙ ﺑﻴﻦ ﺍﻟﺬﻣﻲ ﻭﺍﻟﻤﺼﻠﻲ‪ ،‬ﻭﺃﻭﺭﺩ ﻣﺴﺎﺋﻞ ﺗﺘﻌﻠﻖ ﺑﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺳﺌﻞ ﻋﻦ‬ ‫ﺭﺟﻞ ﻳﺼﻠﻲ ﺇﺫﺍ ﻛﺎﻧﺖ ﺯﺭﺍﻋﺘﻪ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻧﺼﺮﺍﻧﻲ ﺇﺫﺍ ﺟﻤﻌﺖ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺣﺼﻞ ﻟﻠﻤﺼﻠﻲ ﻧﺼﻴﺒﻪ ﻟﻢ ﺗﺒﻠﻎ ﺍﻟﺰﻛﺎﺓ ﺃﻋﻠﻰ ﺍﻟﻤﺼﻠﻲ ﻓﻲ ﺣﺼﺘﻪ ﺍﻟﺰﻛﺎﺓ ﺃﻡ ﻻ؟‬ ‫ﻗﺎﻝ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺘﻠﻒ ﻓﻴﻪ ﻓﻘﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺣﺼﺘﻪ‪ ،‬ﺇﺫﺍ‬ ‫ﻭﺟﺒﺖ ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﺜﻤﺮﺓ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻷﻧﻪ ﺷﺮﻳﻚ ﺑﺤﺼﺘﻪ‪ .‬ﻭﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻓﻲ ﺑﻌﺾ‬ ‫ﺍﻟﻘﻮﻝ ﺇﻧﻪ ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ ﺣﺘﻰ ﺗﺠﺐ ﻓﻲ ﺣﺼﺘﻪ ﺧﺎﺻﺔ‪.‬‬ ‫ﻭﺳﺌﻞ ﻫﻞ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻣﻀﺎﺭﺑﺔ؟ ﻗﺎﻝ‪ :‬ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ‪ ،‬ﻗﻠﺖ‪ :‬ﻓﺈﻧﻬﻢ‬ ‫ﻭﺍﺟﺒﺎ ﻋﻠﻰ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻻ ﻳﺰﻛﻮﻫﺎ‪،‬‬ ‫‬‫ﻻ ﻳﺰﻛﻮﻥ‪ .‬ﻗﺎﻝ‪ :‬ﺇﻧﻤﺎ ﻳﻜﺮﻩ ﺃﻥ ﻳﺄﺧﺬ ﺩﺭﺍﻫﻢ ﻓﻴﻬﺎ‬ ‫ﻓﺄﻣﺎ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻓﻠﻴﺲ ﻋﻠﻴﻬﻢ ﺯﻛﺎﺓ‪.‬‬ ‫ﻭﻣﻦﻛﺘﺎﺏ ﺃﺑﻲ ﺟﺎﺑﺮﻭﻣﻦ ﻛﺎﻥ ﺷﺮﻳﻜﻪ ﻓﻲ ﺍﻷﺭﺽ ﺫﻣ ‪‬ﻴﺎ ﺃﻭ ﻣﻤﻦ‬ ‫ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺻﺎﻓﻴﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺻﺪﻗﺔ ﻋﻠﻴﻪ ﻓﻲ ﺣﺼﺘﻪ‪،‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٦١٠/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪168‬‬ ‫ﻭﻟﻮ ﺟﺎﺀﺕ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﺑﻤﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﺣﺘﻰ ﺗﺘﻢ ﻓﻲ ﺣﺼﺘﻪ ﻫﻮ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺇﻥ ﻛﺎﻥ ﺍﻟﺸﺮﻳﻚ ﻣﻤﻦ ﺗﻠﺰﻣﻪ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺪﻳﻦ ﺑﻬﺎ ﻭﻻ ﻳﺨﺮﺟﻬﺎ‪ ،‬ﻓﻌﻠﻰ‬ ‫ﻫﺬﺍ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺣﺼﺘﻪ ﻣﺎ ﻳﻠﺰﻣﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﻣﻲ ﻭﻣﺴﻠﻢ ﻣﺸﺘﺮﻛﻴﻦ ﻓﻲ ﺣﺮﺙ‪،‬‬ ‫ﺑﻌﻀﺎ ﺣﺘﻰ ﻳﻘﻊ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ‬ ‫ﻓﻘﻮﻝ‪ :‬ﻻ ﻳﺤﻤﻼﻥ ﻋﻠﻰ ﺑﻌﻀﻬﻤﺎ ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻳﺤﻤﻼﻥ ﻋﻠﻰ ﺑﻌﻀﻬﻤﺎ ﺑﻌﺾ‪ ،‬ﻭﺑﻬﺬﺍ ﻧﻌﻤﻞ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﺍﻷﺭﺽ ﻷﺣﺪﻫﻤﺎ‪ ،‬ﻭﻳﺄﺧﺬﻫﺎ ﺍﻵﺧﺮ ﺑﺰﺭﺍﻋﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﻤﺎﺀ ﻭﺍﻟﺒﺬﺭ ﺑﻨﺼﻴﺐ‬ ‫ﻣﻌﺮﻭﻑ‪ ،‬ﻓﻼ ﻳﺤﻤﻞ ﺑﻌﻀﻬﻤﺎ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﺣﺘﻰ ﻳﻘﻊ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻻ ﻧﻌﺮﻑ ﻓﻲ ﻫﺬﺍ ﺍﺧﺘﻼﻓﺎ‪.‬‬ ‫ﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﺭﺽ ﻟﻠﺬﻣﻲ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻦ ﺃﺭﺽ ﺍﻟﻌﺸﺮ‪ ،‬ﻓﻔﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻋﻠﻰ ﺍﻟﺬﻣﻲ ﻭﺍﻟﻤﺼﻠﻲ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻧﺖ ﻟﻠﻤﺼﻠﻲ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻠﺬﻣﻲ ﻭﻫﻲ‬ ‫ﻣﻤﺎ ﻻ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﻌﺸﺮ‪ ،‬ﻓﻘﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻬﺎ ﺇﺫﺍ ﻭﺟﺒﺖ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺼﻠﻲ‬ ‫ﻓﻲ ﺣﺼﺘﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺣﺘﻰ ﻳﺼﻴﺐ ﻣﻦ ﺣﺼﺘﻪ ﻣﺎ ﺗﺠﺐ‬ ‫ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﻳﺤﻤﻠﻪ ﻋﻠﻰ ﻣﺎﻟﻪ ﻣﻦ ﻏﻴﺮ ﻫﺬﻩ ﺍﻟﺤﺼﺔ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﻋﻠﻰ‬ ‫ﺣﺎﻝ؛ ﻷﻧﻬﺎ ﺃﺭﺽ ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻟﺠﺰﻳﺔ‪.‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﺷﺮﻳﻜﻪ ﺫﻣ ‪‬ﻴﺎ‪ ،‬ﻓﺠﺎﺀﺕ ﺍﻟﺰﺭﺍﻋﺔ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻤﺴﻠﻢ ﻓﻲ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻰ ﺍﻟﺬﻣﻲ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﺣﺘﻰ ﺗﺘﻢ ﺣﺼﺘﻪ ﺛﻼﺛﻤﺎﺋﺔ‬ ‫ﺻﺎﻉ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺷﺮﻳﻜ ﺎ ﻓﻲ ﺻﺎﻓﻴﺔ ﻓﻬﻲ ﻣﺜﻞ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‬ ‫ﺣﺘﻰ ﻳﺘﻢ ﻓﻲ ﺣﺼﺘﻪ ﻫﻮ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﺬﻟﻚ‪.‬‬ ‫ﻭﻣﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﺷﺮﻳﻚ ﺫﻣﻲ ﺃﻭ ﻳﻬﻮﺩﻱ ﻓﻲ ﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﻓﺠﺎﺀﻩ ﺛﻼﺛﻤﺎﺋﺔ‬ ‫ﺻﺎﻉ‪ ،‬ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﻓﻲ ﺣﺼﺘﻪ ﺣﺘﻰ ﻳﺤﺼﻞ ﻟﻪ ﻓﻲ ﻳﺪﻩ ﻣﻨﻬﺎ ﻏﻴﺮ‬ ‫ﺷﺮﻳﻜﻪ ﺍﻟﺬﻣﻲ ﺧﻤﺴﺔ ﺃﻭﺳﻖ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺎ ﻣﺴﻠﻤﻴﻦ ﻟﻮﺟﺐ ﻋﻠﻴﻬﻤﺎ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﻮ‬ ‫ﻛﺎﻧﺖ ﺛﻼﺛﻤﺎﺋﺔ‪.‬‬ ‫‪169‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫ﻭﻣﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﺍﺷﺘﺮﻙ ﻳﻬﻮﺩﻱ ﺃﻭ ﻧﺼﺮﺍﻧﻲ ﻭﺭﺟﻞ ﻣﺴﻠﻢ ﻓﻲ ﺯﺭﺍﻋﺔ‪ ،‬ﻓﺄﺻﺎﺑﺎ‬ ‫ﺟﺮﺑﺎ؟ ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﻻ ﺃﺭﻯ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺯﻛﺎﺓ ﻓﻲ ﺣﺼﺘﻪ ﺣﺘﻰ ﺗﺒﻠﻎ‬ ‫ﺛﻠﺜﻲ ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺼﺪﻗﺔ)‪.(١‬‬ ‫‪ ١٣٧‬ز ة ا`‪ ./ e‬ا‪a‬ل‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺍﻟﺒﻴﺪﺍﺭ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﻛﻞ ﻧﺨﻠﺔ ﻋﺬﻕ ﻣﻦ ﻣﺎﻝ‬ ‫ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻫﻞ ﻋﻠﻰ ﺍﻟﺒﻴﺪﺍﺭ ﺯﻛﺎﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺃﻡ ﻻ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻋﻠﻴﻪ ﺃﻥ ﻳﺰﻛﻲ ﻧﺼﻴﺒﻪ ﻟﻮﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﻤﺎﻝ ﻭﻫﻮ‬ ‫ﺷﺮﻳﻚ ﻓﻴﻪ)‪.(٢‬‬ ‫‪ a/ ١٣٨‬إذا ) ‪ 0%$‬ا‪ ET‬ا‪B‬ي  ‪ ./ A‬ا‪a‬ل‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﻻ ﻳﻮﺟﺪ ﻓﻴﻪ ﺍﻟﺴﻦ ﺍﻟﺬﻱ ﻳﺠﺐ‪ ،‬ﻭﻭﺟﺪ ﺩﻭﻥ ﺫﻟﻚ ﺃﻭ‬ ‫ﻓﻮﻗﻪ‪ ،‬ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺛﻮﺭ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﺫﺍ ﺃﺧﺬ ﺳﻨ‪‬ﺎ ﻓﻮﻕ ﺳﻦ‬ ‫ﺩﺭﻫﻤﺎ ﺃﻭ ﺷﺎﺗﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﺃﺧﺬ ﺳﻨ‪‬ﺎ ﺩﻭﻥ ﺳﻦ ﺭﺩﻭﺍ ﻋﻠﻴﻪ ﻋﺸﺮﻳﻦ‬ ‫‬‫ﺭﺩ ﻋﻠﻴﻬﻢ ﻋﺸﺮﻳﻦ‬ ‫ﺩﺭﻫﻤﺎ ﺃﻭ ﺷﺎﺗﺎﻥ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻋﻦ ﺇﺳﺤﺎﻕ ﻓﻘﺎﻝ ﻣﺮﺓ‪ :‬ﻛﻘﻮﻝ ﻫﺆﻻﺀ‪ ،‬ﻭﻗﺎﻝ ﻣﺮﺓ‪:‬‬ ‫‬ ‫ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﺃﻭ ﺷﺎﺗﺎﻥ‪ ،‬ﺭﻭﻳﻨﺎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ‬ ‫ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺑﻮ ﻋﺒﻴﺪ‪ .‬ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻟﺚ‪ :‬ﻭﻫﻮ ﺃﻥ ﻳﺄﺧﺬ ﻗﻴﻤﺔ ﺍﻟﺴﻦ ﺍﻟﺬﻱ‬ ‫ﻛﺘﺐ ﻋﻠﻴﻪ‪ ،‬ﻫﻜﺬﺍ ﻗﺎﻝ ﻣﻜﺤﻮﻝ ﻭﺍﻷﻭﺯﺍﻋﻲ‪ .‬ﻭﻓﻪ ﻗﻮﻝ ﺭﺍﺑﻊ‪ :‬ﻭﻫﻮ ﺃﻥ ﻋﻠﻰ ﺭﺏ‬ ‫ﺍﻟﻤﺎﻝ ﺃﻥ ﻳﺒﺘﺎﻉ ﺍﻟﻤﺼﺪﻕ ﺍﻟﺬﻱ ﺗﺠﺐ ﻟﻪ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ .‬ﻭﻓﻴﻪ ﻗﻮﻝ‬ ‫ﺧﺎﻣﺲ‪ :‬ﻭﻫﻮ ﺃﻥ ﻳﺄﺧﺬ ﺍﻟﺴﻦ ﺍﻟﺬﻱ ﻳﻮﺟﺪ ﻋﻨﺪﻩ‪ ،‬ﻭﻳﻌﻄﻲ ﻓﻀﻞ ﻣﺎ ﺑﻴﻦ ﻗﻴﻤﺘﻬﺎ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٦١ :١٧ :‬ ‪.٦٣‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٨٣/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪170‬‬ ‫ﻭﻗﻴﻤﺔ ﺍﻟﺴﻦ ﺍﻟﺬﻱ ﻳﺄﺧﺬ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﺃﻓﻀﻞ ﺭﺩ ﻋﻠﻴﻪ ﺍﻟﻤﺼﺪﻕ ﻣﺎ ﺑﻴﻦ‬ ‫ﺍﻟﻘﻴﻤﺘﻴﻦ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺣﻤﺎﺩ ﺑﻦ ﺃﺑﻲ ﺳﻠﻴﻤﺎﻥ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺍﻟﻘﻮﻝ ﺍﻟﻤﻀﺎﻑ ﺇﻟﻰ ﺣﻤﺎﺩ ﺑﻦ ﺃﺑﻲ ﺳﻠﻴﻤﺎﻥ ﻣﻮﺍﻓﻖ ﻟﻌﺎﻣﺔ‬ ‫ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪.‬‬ ‫ﻭﻣﻨﻪ‪ :‬ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ :‬ﻳﺄﺧﺬ ﻗﻴﻤﺔ ﺍﻟﺘﻲ ﻭﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ‬ ‫ﺃﺧﺬﺕ ﺩﻭﻧﻬﺎ‪ ،‬ﻭﺃﺧﺬﺕ ﺍﻟﻔﻀﻞ ﺩﺭﺍﻫﻢ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻭﻫﺬﺍ ﻣﻮﺍﻓﻖ ﻟﻘﻮﻝ ﺣﻤﺎﺩ‪ .‬ﻭﻣﻨﻪ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺑﺎﻟﻘﻮﻝ ﺍﻷﻭﻝ‬ ‫ﺃﻗﻮﻝ‪ .‬ﻟﻠﺜﺎﺑﺖ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ ﺫﻟﻚ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﻣﻤﻦ ﻗﺎﻝ ﺑﺄﻥ ﻋﻠﻴﻪ ﻓﻲ‬ ‫ﺳﺖ ﻭﻋﺸﺮﻳﻦ ﻣﻦ ﺍﻹﺑﻞ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻮﺟﺪ ﻋﻨﺪﻩ ﺑﻨﺖ ﻣﺨﺎﺽ ﺍﺑﻦ ﻟﺒﻮﻥ‪ ،‬ﺫﻛﺮ ﻣﺎﻟﻚ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻟﺜﻮﺭﻱ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺮﺟﻞ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻦ‪ ،‬ﻓﻼ ﻳﻮﺟﺪ‬ ‫ﻋﻨﺪﻩ ﻭﻻ ﺍﻟﺘﻲ ﻳﻠﻴﻬﺎ‪ ،‬ﻭﻭﺟﺪ ﺍﻟﺴﻦ ﺍﻟﺬﻱ ﻳﻠﻲ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﻓﻜﺎﻥ ﺳﻔﻴﺎﻥ‬ ‫ﺍﻟﺜﻮﺭﻱ ﻳﻘﻮﻝ‪ :‬ﻻ ﻳﺤﺴﺐ ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻳﺆﺧﺬ ﺑﺎﻟﻘﻴﻤﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻝ‪:‬‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﺛﻢ ﺍﺭﺗﻔﻊ ﺳﻨ‪‬ﺎ‬ ‫‬‫ﺇﻥ ﺍﺭﺗﻔﻊ ﺳﻨﻴﻦ ﺃﻋﻄﺎﻩ ﺭﺏ ﺍﻟﻤﺎﻝ ﺃﺭﺑﻊ ﺷﻴﺎﻩ ﺃﻭ ﺃﺭﺑﻌﻴﻦ‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﻭﺑﺬﻟﻚ ﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ‬ ‫‬‫ﺛﺎﻟ ﺜﺎ ﺯﺍﺩﻩ ﺷﺎﺗﻴﻦ ﻓﺄﻋﻄﺎﻩ ﺳﺖ ﺷﻴﺎﻩ ﺃﻭ ﺳﺘﻴﻦ‬ ‫ﺭﺍﻫﻮﻳﻪ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻻ ﻳﺠﺎﻭﺯ ﻣﺎ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺇﻧﻪ ﺇﺫﺍ ﻟﻢ ﻳﺠﺪ‬ ‫ﺍﻟﻤﺼﺪﻕ ﻣﺎ ﻳﺠﺐ ﻟﻪ ﻣﻦ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﻓﻔﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻪ ﻣﺄﺧﻮﺫ ﺭﺏ ﺍﻟﻤﺎﻝ‬ ‫ﺑﺎﻟﺴﻦ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺤﻀﺮﻩ ﻭﻳﺒﺘﺎﻋﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻴﺲ‬ ‫ﻟﻠﻤﺼﺪﻕ ﺃﻥ ﻳﺄﺧﺬ ﻏﻴﺮﻩ‪ ،‬ﻭﺇﻥ ﺍﺗﻔﻘﺎ ﻋﻠﻰ ﻏﻴﺮ ﺫﻟﻚ ﻟﻢ ﻳﻜﻦ ﻟﻬﻤﺎ‪ ،‬ﻭﻷﻥ ﺍﻟﺤﻖ‬ ‫ﻟﻬﻤﺎ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﻟﻠﻤﺼﺪﻕ ﺃﻥ ﻳﺄﺧﺬ ﻣﺎ ﺩﻭﻥ ﺍﻟﺴﻦ ﺍﻟﺬﻱ ﻟﻪ‪ ،‬ﻭﻳﺰﺩﺍﺩ‬ ‫ﻣﻦ ﺭﺏ ﺍﻟﻤﺎﻝ ﻓﻀﻞ ﺍﻟﻘﻴﻤﺔ ﻣﺎ ﺑﻴﻦ ﺍﻟﻘﻴﻤﺘﻴﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﺮﺏ ﺍﻟﻤﺎﻝ ﺃﻥ ﻳﺪﻓﻊ‬ ‫ﻣﺎ ﻓﻮﻕ ﺍﻟﺴﻦ ﺍﻟﺬﻱ ﻭﺟﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺼﺪﻕ ﻓﻀﻞ ﻣﺎ ﺑﻴﻦ ﺍﻟﻘﻴﻤﺘﻴﻦ‪ ،‬ﺛﻢ‬ ‫‪171‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫ﻛﺬﻟﻚ ﻓﻴﻤﺎ ﺯﺍﺩ‪ .‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻟﻬﻢ ﺇﻻ ﺑﺎﻻﺗﻔﺎﻕ ﻣﻨﻬﻤﺎ‪،‬‬ ‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﻟﺮﺏ ﺍﻟﻤﺎﻝ ﺧﺎﺻﺔ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻟﻠﻤﺼﺪﻕ‪ ،‬ﻷﻥ ﺭﺏ‬ ‫ﺍﻟﻤﺎﻝ ﻣﺄﺫﻭﻥ ﻟﻪ ﻓﻲ ﺑﻴﻊ ﻣﺎﻟﻪ ﻋﻠﻰ ﺍﻟﻤﺼﺪﻕ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻤﺼﺪﻕ ﺑﻤﺄﺫﻭﻥ ﻟﻪ ﻓﻲ‬ ‫ﺑﻴﻊ ﺍﻟﺼﺪﻗﺔ ﻗﺒﻞ ﻗﺒﻀﻬﺎ‪ ،‬ﻷﻧﻪ ﺑﻴﻊ ﻣﻀﻤﻮ ﻧﺎ ﻋﻠﻰ ﻏﻴﺮﻩ‪ ،‬ﻓﻌﻠﻰ ﻧﺤﻮ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ‬ ‫ﻳﺨﺮﺝ ﺍﻟﻘﻮﻝ ﺑﻤﻌﻨﻰ ﻫﺬﺍ‪ ،‬ﻭﻻ ﻓﺮﻕ ﻋﻨﺪﻱ ﻓﻲ ﻗﻮﻟﻬﻢ ﻓﻲ ﺍﺭﺗﻔﺎﻉ ﺍﻟﺴﻦ ﺑﺪﺭﺟﺔ ﺃﻭ‬ ‫ﺩﺭﺟﺘﻴﻦ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻻ ﻓﻲ ﺍﻧﺤﻄﺎﻃﻪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﻓﻴﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﻳﺨﺮﺝ ﻣﻦ‬ ‫ﻣﻌﺎﻧﻲ ﻗﻮﻟﻬﻢ ﻋﻠﻰ ﻣﺎ ﺣﻜﻲ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﺰﻳﺎﺩﺍﺕ ﺍﻟﻤﺤﺪﻭﺩﺓ‬ ‫ﺇﻧﻤﺎ ﻫﻲ ﻋﻠﻰ ﻣﺨﺼﻮﺹ ﻣﺎ ﻳﻘﻊ ﺍﻟﻘﻴﻤﺔ ﺑﻪ ﻓﻲ ﺍﻟﻮﻗﺖ‪ ،‬ﻻ ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻟﻌﻤﻮﻡ)‪.(١‬‬ ‫‪ ١٣٩‬ز ة ا‪a‬ل ا‪'`a‬ك ‪ ./‬زرا'‪:E‬‬ ‫ﺟﺎﺀ ﻓﻲ ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺎﻣﺮ ﻓﻲ »ﺇﻳﻀﺎﺣﻪ« ‪ 5‬ﻓﻲ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻭﺇﻥ ﺍﺳﺘﺘﻢ ﻳﻌﻨﻲ ﺍﻟﻨﺼﺎﺏ ﻣﻊ ﺑﻌﺾ ﺷﺮﻛﺎﺋﻪ ﻭﻟﻢ ﻳﺴﺘﺘﻢ ﻣﻊ ﺑﻌﺾ ﻓﺈﻧﻪ‬ ‫ﻳﺆﺩﻯ ﻣﻊ ﻣﻦ ﺃﺗ ‪‬ﻢ ﻣﻨﻬﻢ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﻟﻢ ﻳﺘﻢ ﻓﻴﻪ ﻣﻌﻬﻢ ﺷﻲﺀ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻓﻲ‬ ‫ﻧﺼﻴﺒﻪ ﻣﻦ ﺟﻤﻴﻌﻬﻢ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻗﻠﻨﺎ‪ :‬ﺃﺷﻜﻞ ﻋﻠﻰ ﻗﻮﻟﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻓﻴﻤﺎ‬ ‫ﻟﻢ ﻳﺘﻢ ﻣﻌﻬﻢ ﺷﻲﺀ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻗﺪ ﺗ ‪‬ﻢ ﻟﻪ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﻣﻠﻜﻪ ﻣﻦ ﺯﺭﻋﻪ ﻓﻜﻴﻒ‬ ‫ﻟﻢ ﺗﺠﺐ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺃﺧﺬﻩ ﻣﻦ ﺍﻟﺸﺮﻛﺎﺀ ﺍﻟﺬﻳﻦ ﻟﻢ ﻳﻜﻤﻞ ﻣﻌﻬﻢ ﻭﺇﻥ ﻛﺎﻥ ﻷﻧﻪ ﻣﻊ‬ ‫ﺷﺮﻛﺎﺀ ﻟﻢ ﺗﺠﺐ ﻋﻠﻴﻬﻢ ﻣﻦ ﺃﺟﻞ ﻛﻮﻧﻪ ﺛﻤﺮﺓ ﻭﺍﺣﺪﺓ ﻓﻼ ﺇﺷﻜﺎﻝ ﻏﻴﺮ ﺃﻧﻬﻢ ﺃﻟﺰﻣﻮﻩ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺃﻥ ﻳﺤﻤﻞ ﻟﻪ ﺍﻟﻨﺼﺎﺏ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﺸﺮﻛﺎﺀ ﻓﺒﻘﻲ ﺍﻹﺷﻜﺎﻝ‪.‬‬ ‫ﻓﺄﺟﺎﺏ ﺍﻹﻣﺎﻡ ‬ ‫ﻗﺎﺋﻼ‪ :‬ﺻﻮﺭﺓ ﻣﺴﺄﻟﺔ ﺍﻹﻳﻀﺎﺡ ﺭﺟﻞ ﺷﺎﺭﻙ ﺭﺟﻠﻴﻦ ﻓﻲ‬ ‫ﺯﺭﺍﻋﺘﻴﻦ ﻓﺒﻠﻎ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﺇﺣﺪﺍﻫﻤﺎ ﺩﻭﻥ ﺍﻷﺧﺮﻯ ﻓﺈﻥ ﻳﺰﻛﻲ ﺍﻟﺘﻲ ﺑﻠﻎ ﻓﻴﻬﺎ‬ ‫ﺍﻟﻨﺼﺎﺏ ﻣﻊ ﺷﺮﻳﻜﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻓﻲ ﺍﻷﺧﺮﻯ ﺯﻛﺎﺓ‪ ،‬ﻷﻧﻪ ﻟﻢ ﻳﻤﻠﻚ ﺍﻟﻨﺼﺎﺏ‬ ‫ﺑﻨﻔﺴﻪ ﻭﺇﻧﻤﺎ ﻣﻠﻜﻪ ﻣﻊ ﺷﺮﻳﻜﻪ ﻓﻠﻮ ﻗﺪﺭﻧﺎ ﺃﻥ ﻧﺼﻴﺒﻪ ﻣﻦ ﺍﻟﺰﺭﺍﻋﺘﻴﻦ ﻳﺒﻠﻎ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٦٨/١٨ :‬ ‪.١٧٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪172‬‬ ‫ﺍﻟﻨﺼﺎﺏ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺰﻛﻲ ﺍﻟﺠﻤﻴﻊ ﻟﻜﻦ ﻣﺴﺄﻟﺔ ﺍﻹﻳﻀﺎﺡ ﻓﻴﻤﻦ ﻟﻢ ﻳﺘﻢ ﻟﻪ‬ ‫ﺑﻨﻔﺴﻪ ﻧﺼﺎﺏ)‪.(١‬‬ ‫‪   N‬ا را ا‪: '`a‬‬‫‪١٤٠‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺭﺟﻠﻴﻦ ﺍﺷﺘﺮﻛﺎ ﻓﻲ ﺯﺭﺍﻋﺔ ﻭﻭﺟﺒﺖ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻭﻷﺣﺪﻫﻤﺎ ﺯﺭﺍﻋﺔ ﻏﻴﺮﻫﺎ‪ ،‬ﻓﺈﺫﺍ ﺿﻢ ﺯﺭﺍﻋﺘﻪ ﻫﺬﻩ ﺇﻟﻰ ﺣﺼﺘﻪ ﻣﻦ ﺗﻠﻚ ﺍﻟﺰﺭﺍﻋﺔ‬ ‫ﺍﻟﻤﺸﺘﺮﻛﺔ ﺑﻴﻨﻪ ﻭﺷﺮﻳﻜﻪ ﻟﻢ ﺗﺒﻠﻎ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﺿﻤﻬﺎ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺰﺭﺍﻋﺔ ﻛﻠﻬﺎ‬ ‫ﻭﺟﺒﺖ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻋﻠﻴﻪ ﺃﻥ ﻳﺰﻛﻲ ﺯﺭﺍﻋﺘﻪ ﻫﺬﻩ ﺍﻟﺘﻲ ﻫﻲ ﻏﻴﺮ ﻣﺸﺘﺮﻛﺔ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﺯﻛﺎﺓ ﻣﺎ ﻟﻢ ﺗﺒﻠﻎ ﺟﻤﻴﻊ ﺣﺼﺘﻪ ﺍﻟﺨﺎﺻﺔ ﺍﻟﻤﺸﺘﺮﻛﺔ‬ ‫ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻓﺈﻥ ﺑﻠﻐﺖ ﺯﻛﻰ ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺒﻠﻎ ﻓﺈﻧﻪ ﺇﻧﻤﺎ ﻳﺰﻛﻲ ﻧﺼﻴﺒﻪ ﺍﻟﺬﻱ ﻟﻪ ﻓﻲ‬ ‫ﺍﻟﺰﺭﺍﻋﺔ ﺍﻟﻤﺸﺘﺮﻛﺔ ﺍﻟﺘﻲ ﺑﻠﻐﺖ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻓﻲ ﺣﺼﺘﻪ ﺍﻟﺨﺎﺻﺔ ﺑﻪ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﻭﺑﻴﺎﻥ ﺫﻟﻚ‪ :‬ﺃﻧﻪ ﻟﻢ ﺗﻠﺰﻣﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻧﺼﻴﺒﻪ ﺍﻟﻤﺸﺘﺮﻙ ﺇﻻ ﻣﻦ ﺣﻴﺚ ﺣﻤﻞ‬ ‫ﺣﺼﺺ ﺍﻟﺸﺮﻛﺎﺀ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺤﻤﻞ ﻻ ﻳﻮﺟﺐ ﺃﻥ ﻳﺤﻤﻞ ﻋﻠﻴﻪ‬ ‫ﻏﻴﺮﻩ‪ ،‬ﺑﻞ ﻫﻮ ﻗﺎﺻﺮ ﻓﻲ ﻧﻔﺴﻪ ﻻ ﻳﺘﻌﺪﻯ ﻣﺤﻠﻪ)‪.(٢‬‬ ‫‪ ١٤١‬إ]اج ا ة ‪ ./‬ل ا‪:EOG‬‬ ‫ﺟﺎﺀ ﻓﻲ ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ :‬ﻭﺫﻟﻚ ﺃ ﻥ ﺃﺧﺬﻫﺎ ﻣﻨﻪ ﻗﺪ ﻳﻘﺘﻀﻲ ﺍﻟ ﺘﺮﺍﺟﻊ ﺑﻴﻨﻬﻤﺎ‪،‬‬ ‫‬ ‫ﺍﻟﺴﺎﻋﻲ ﺗﺎﺭ ﺓ ﻳﻤﻜﻨﻪ‬ ‫ﻭﻗﺪ ﻳﻘﺘﻀﻲ ﺭﺟﻮﻉ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺩﻭﻥ ﺍﻵﺧﺮ؛ ﻷ ﻥ ‬ ‫ﺨﺼﻪ ﻭﺗﺎﺭ ﺓ ﻻ ﻳﻤﻜﻨﻪ‪.‬‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺎ ﻳ ‬ ‫ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻧﺼﻴﺐ ‬ ‫ﻓﺈﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﻓﻠﻪ ﺃﻥ ﻳﺄﺧﺬ ﻓﺮﺽ ﺍ ﻟﺠﻤﻴﻊ ﻣﻦ ﻧﺼﻴﺐ ﺃﻳﻬﻤﺎ ﺷﺎﺀ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫‬‫‬ ‫ﺳﻦ ﺍﻟﻔﺮﻭﺽ ﺇﻻ ﻓﻲ ﻧﺼﻴﺐ ﺃﺣﺪﻫﻤﺎ ﺃﺧﺬﻩ‪.‬‬‫ﻳﺠﺪ ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٥٦/٢ :‬ ‪.٥٧‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٣٥/٢ :‬ ‪.٣٦‬‬ ‫‪173‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫ﺃﺻﺤﻬﻤﺎﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻭﺍ ﻟﺠﻤﻬﻮﺭ ‬ ‫‬‫ﺃﻣﺎ ﺇﺫﺍ ﺃﻣﻜﻨﻪ‪ ،‬ﻓﻮﺟﻬﺎﻥ‪:‬‬‫‬ ‫ﻛﻞ ﻭﺍﺣﺪ‬‫ﻳﺄﺧﺬ ﻣﻦ ﺟﻨﺐ ﺍ ﻟﻤﺎﻝ ﻣﺎ ﺍ ﺗﻔﻖ ﻭﻻ ﺣﺠﺮ ﻋﻠﻴﻪ‪ ،‬ﺑﻞ ﻟﻮ ﺃﺧﺬ ﻣﻦ ﻣﺎﻝ ‬ ‫ﺨﺼﻪ ﺛﺒﺖ ﺍﻟ ﺘﺮﺍﺟﻊ؛ ﻷ ﻥ ﺍ ﻟﻤﺎﻟﻴﻦ ﺑﻤﻨﺰﻟﺔ ﻣﺎﻝ ﻭﺍﺣﺪ‪.‬‬ ‫ﻣﺎ ﻳ ‬ ‫ﻛﻞ ﻭﺍﺣﺪ‬‫‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﻏﻨﻤﺎ ﻫﻤﺎ ﺳﻮﺍﺀ‪ ،‬ﻭﺃﻭﺟﺒﻬﻤﺎ ﺷﺎﺗﺎﻥ‪ ،‬ﻓﺄﺧﺬ ﻣﻦ ﻏﻨﻢ ‬ ‫ﺷﺎﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﻗﻴﻤﺔ ﺍﻟﺸﺎﺗﻴﻦ ﻣﺨﺘﻠﻔﺔ‪ ،‬ﻟﻢ ﻳﺮﺟﻊ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺑﺸﻲﺀ؛‬ ‫ﻷ ﻧﻪ ﻟﻢ ﻳﺆﺧﺬ ﻣﻨﻪ ﺇﻻ ﻣﺎ ﻋﻠﻴﻪ ﻓﻲ ﻏﻨﻤﻪ ﻟﻮ ﻛﺎﻧﺖ ﻣﻨﻔﺮﺩﺓ‪.‬‬ ‫‬ ‫ﺍﻟﺴﺨﺎﻝ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻭ ﺃﺧﺬ ﻣﻦ ‬ ‫ﺍﻟﺴﺎﻋﻲ ﻣﻦ ﺃﺣﺪﻫﻤﺎ ﺍﻟﻘﻴﻤﺔ ﻓﻲ ‬ ‫ﻭﺇﺫﺍ ﺃﺧﺬ ‬ ‫ﻛﺒﻴﺮﺓ‪ ،‬ﻟﺰﻣﻬﻤﺎ ﺃﻥ ﻳﺘﺮﺍﺟﻌﺎ؛ ﻷ ﻧﻪ ﻣﺠﺘﻬﺪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺇﺫﺍ ﺍﺟﺘﻤﻊ ﻓﻲ ﻣﻠﻚ ﺍﻟﻮﺍﺣﺪ‬ ‫ﻣﺎﺷﻴﺔ ﻣﺨﺘﻠﻄﺔ ﻭﻏﻴﺮ ﻣﺨﺘﻠﻄﺔ ﻣﻦ ﺟﻨﺴﻬﺎ ﺑﺄﻥ ﻣ ﻠﻚ ﺳ ﺘﻴﻦ ﺷﺎ ﺓ ﺧﺎﻟﻂ ﺑﻌﺸﺮﻳﻦ‬ ‫ﻳﺰﻛﻴﺎﻥ؟‬ ‫ﻣﻨﻬﺎ ﻋﺸﺮﻳﻦ ﻟﻐﻴﺮﻩ ﺧﻠﻄﺔ ﺟﻮﺍﺭ‪ ،‬ﺃﻭ ﺷﻴﻮﻉ‪ ،‬ﻭﺍﻧﻔﺮﺩ ﺑﺎﻷﺭﺑﻌﻴﻦ‪ ،‬ﻓﻜﻴﻒ ‬ ‫ﻗﻮﻻﻥ‪:‬‬ ‫ﻓﻜﻞ ﻣﺎ ﻓﻲ ﻣﻠﻜﻪ ﻳﺜﺒﺖ ﻓﻴﻪ‬ ‫‬‫ ﺍﺳﺘﻈﻬﺮ ﺑﻌﻀﻬﻢ ﺃ ﻥ ﺍ ﻟﺨﻠﻄﺔ ﺧﻠﻄﺔ ﻣﻠﻚ‪،‬‬ ‫ﺣﻜﻢ ﺍ ﻟﺨﻠﻄﺔ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﻩ ‬ ‫ﺍﻟﺼﻮﺭﺓ ﻋﻠﻴﻬﻤﺎ ﺷﺎﺓ‪ ،‬ﺛﻼﺛﺔ ﺃﺭﺑﺎﻋﻬﺎ ﻋﻠﻰ ﺻﺎﺣﺐ‬ ‫ﺍﻟﺴ ﺘﻴﻦ ﻭﺭﺑﻌﻬﺎ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﻌﺸﺮﻳﻦ‪.‬‬ ‫ ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃ ﻥ ﺍ ﻟﺨﻠﻄﺔ ﺧﻠﻄﺔ ﻋﻴﻦ‪ ،‬ﻓﻴﻘﺼﺮ ﺣﻜﻤﻬﺎ ﻋﻠﻰ ﺍ ﻟﻤﺨﻠﻮﻁ‪:‬‬ ‫ﻓﻌﻠﻰ ﺻﺎﺣﺐ ﺍﻟﻌﺸﺮﻳﻦ ﻧﺼﻒ ﺷﺎﺓ ﺑﻼ ﺧﻼﻑ‪ ،‬ﻭﻓﻲ ﺻﺎﺣﺐ ﺍﻟﺴ ﺘﻴﻦ ﺃﻭﺟﻪ‪:‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﻳﻠﺰﻣﻪ ﺷﺎﺓ‪ .‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﺷﺎﺓ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺧﺎﻟﻂ ﺑﺎ ﻟﺠﻤﻴﻊ‪.‬‬ ‫ﺨﺺ ﺍﻷﺭﺑﻌﻴﻦ ﻣﻨﻬﺎ ﺛﻠﺜﺎﻥ‪ ،‬ﻛﺄ ﻧﻪ‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺧﻤﺴﺔ ﺃﺳﺪﺍﺱ ﺷﺎﺓ ﻭﻧﺼﻒ ﺳﺪﺱ‪ ،‬ﻳ ‬ ‫ﺨﺺ ﺍﻟﻌﺸﺮﻳﻦ ﺭﺑﻊ ﺷﺎﺓ‪ ،‬ﻛﺄ ﻧﻪ ﺧﺎﻟﻂ ﺑﺎ ﻟﺠﻤﻴﻊ‪.‬‬‫‬ ‫ﻭﻳ ‬ ‫ﺍﻧﻔﺮﺩ ﺑﺠﻤﻴﻊ ﺍﻟﺴ ﺘﻴﻦ‪ ،‬‬ ‫ﺨﺺ ﺍﻷﺭﺑﻌﻴﻦ ﺛﻠﺜﺎﻥ‪ ،‬ﻭﺍﻟﻌﺸﺮﻳﻦ ﻧﺼﻒ‪ .‬ﻭﺍ ﻟﺨﺎﻣﺲ‪:‬‬ ‫ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﺷﺎﺓ ﻭﺳﺪﺱ‪ ،‬ﻳ ‬ ‫ﺷﺎﺓ ﻭﻧﺼﻒ‪ ،‬ﻛﺄ ﻧﻪ ﺍﻧﻔﺮﺩ ﺑﺄﺭﺑﻌﻴﻦ ﻭﺧﺎﻟﻄﻪ ﺑﻌﺸﺮﻳﻦ‪.‬‬ ‫ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﺭﺑﻌﻮﻥ ﻣﻨﻔﺮﺩﺓ‪،‬‬ ‫‬‫ﺃﻣﺎ ﺇﺫﺍ ﺧﻠﻂ ﻋﺸﺮﻳﻦ ﺑﻌﺸﺮﻳﻦ ﻟﻐﻴﺮﻩ‪،‬‬ ‫‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪174‬‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‬ ‫ﻓﻔﻲ ﻭﺍﺟﺒﻬﺎ ﺍﻟﻘﻮﻻﻥ‪ :‬ﺇﻥ ﻗﻠﻨﺎ‪ :‬ﺧﻠﻄﺔ ﻣﻠﻚ ﻓﻌﻠﻴﻬﻤﺎ ﺷﺎﺓ‪ ،‬ﻋﻠﻰ ‬ ‫ﻧﺼﻒ؛ ﻷ ﻥ ﺍ ﻟﺠﻤﻴﻊ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻭﻥ‪.‬‬ ‫ﻭﺇﻥ ﻗﻠﻨﺎ‪ :‬ﺧﻠﻄﺔ ﻋﻴﻦ ﻓﺴﺒﻌﺔ ﺃﻭﺟﻪ‪:‬‬ ‫ﺗﻐﻠﻴﺒﺎ ﻟﻼﻧﻔﺮﺍﺩ‪.‬‬ ‫‬‫ﻛﻞ ﺷﺎﺓ‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﻋﻠﻰ ‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﺷﺎﺓ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻋﻠﻰ ‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﻧﺼﻒ ﺷﺎﺓ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻋﻠﻰ ‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﺧﻤﺴﺔ ﺃﺳﺪﺍﺱ ﻭﻧﺼﻒ ﺳﺪﺱ‪.‬‬ ‫ﻭﺍﻟﺮﺍﺑﻊ‪ :‬ﻋﻠﻰ ‬ ‫ﻭﺍ ﻟﺨﺎﻣﺲ‪ :‬ﺧﻤﺴﺔ ﺃﺳﺪﺍﺱ‪.‬‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﺷﺎﺓ ﻭﺳﺪﺱ‪.‬‬ ‫ﻭﺍﻟﺴﺎﺩﺱ‪ :‬ﻋﻠﻰ ‬ ‫‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﺷﺎﺓ ﻭﻧﺼﻒ‪.‬‬ ‫ﻭﺍﻟﺴﺎﺑﻊ‪ :‬ﻋﻠﻰ ‬ ‫‬ ‫ﻭﻻ ﻓﺮﻕ ﺑﻴﻦ ﻫﺎﺗﻴﻦ ﺍ ﻟﻤﺴﺄﻟﺘﻴﻦ‪ ،‬ﺑﻴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺭﺑﻌﻮﻥ ﺍ ﻟﻤﻨﻔﺮﺩﺓ ﻓﻲ ﺑﻠﺪ‬ ‫ﺍ ﻟﻤﺎﺷﻴﺔ ﺍ ﻟﻤﺨﺘﻠﻄﺔ ﺃﻡ ﻓﻲ ﻏﻴﺮﻩ‪.‬‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﺭﺑﻌﻮﻥ ﺷﺎﺓ ﻏﻴﺮ ﺃ‪‬ﻥ ﺃﺣﺪ ﻫﻤﺎ ﺧﻠﻂ‬‫ﻭﺇﻥ ﻛﺎﻥ ﺭﺟﻼﻥ‪ ،‬ﻣﻊ ‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺷﺎﺓ ﻟﻤﻠﻚ ﺍﻟ ﻨﺼﺎﺏ‪ ،‬ﻏﻴﺮ‬‫ﺷﺎﺓ ﻣﻦ ﺷﺎﺋﻪ ﻓﻲ ﻏﻨﻢ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻌﻠﻰ ‬ ‫ﺍﻟﺸﺎﺓ ﺍ ﻟﻤﺨﻠﻮﻃﺔ ﻳﺤﺎﺻﺺ ﺻﺎﺣﺐ ﺍﻷﺭﺑﻌﻴﻦ ﺑﻤﺎ ﻳﻘﻊ ﻋﻠﻴﻪ ﻣﻦ ﺟﺰﺀ‬‫ﺃ ﻥ ﺻﺎﺣﺐ ‬ ‫ﻭﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﻴﻦ ﻣﻊ ﺷﺎﺗﻪ ﺍ ﻟﺘﻲ ﻋﻠﻴﻪ‪.‬‬ ‫‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﺎﺻﺼﻪ ﻓﻲ ﺷﻲﺀ ﻣ ﻤﺎ ﻟﺰﻣﻪ؛ ﻷ ﻧﻪ ﻟﻢ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﺿﺮﺭ‪ ،‬ﺣﻴﺚ‬ ‫ﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺷﺎﺓ ﺑﺎﻷﺭﺑﻌﻴﻦ ﺍ ﻟﺘﻲ ﻣﻠﻜﻬﺎ‪.‬‬ ‫ﻭﻓﻴﻪ‪ ،‬ﺃﻧ‪‬ﻪ ﻳﻠﺰﻡ ﻋﻠﻰ ﻫﺬﺍ ﺃﻻ ﻳﻜﻮﻥ ﻟﻠﺨﻠﻄﺔ ﺃﺛﺮ‪ ،‬ﻭﻛﻼﻣﻨﺎ ﻫﺎﻫﻨﺎ ﻣﺒﻨ ﻲ ﻋﻠﻰ‬ ‫ﺍﻟﻘﻮﻝ ﺑﺘﺄﺛﻴﺮﻫﺎ‪.‬‬ ‫‪175‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫‬ ‫ﻓﻀﻢ ﺇﻟﻴﻪ ﺻﺎﺣﺐ ﺍﻷﺭﺑﻌﻴﻦ ﺷﺎﺓ‪ :‬ﻳﻠﺰﻡ‬‫‬‫ﻭﺇﻥ ﻛﺎﻥ ﻷﺣﺪﻫﻤﺎ ﺗﺴﻌﺔ ﻭﺛﻼﺛﻮﻥ‪،‬‬ ‫ﺻﺎﺣﺐ ﺍﻷﺭﺑﻌﻴﻦ ﺷﺎﺓ ﻟﺤﺼﻮﻝ ﺍﻟ ﻨﺼﺎﺏ‪ ،‬ﻭﻳﻠﺰﻡ ﺍﻵﺧﺮ ﺷﺎﺓ ﻟﻠﺨﻠﻄﺔ ﺍ ﻟﺘﻲ ﺑﻠﻐﺖ‬ ‫ﺣﺼﺔ‬‫‬ ‫ﻔﺮﻕ ﺑﻴﻦ ﻣﺠ ﺘﻤﻊ‪ ،‬ﻭﻳﺄﺧﺬ ﻣﻦ ﻋﻨﺪ ﺻﺎﺣﺐ ﺍﻷﺭﺑﻌﻴﻦ ‬‫ﺍﻟ ﻨﺼﺎﺏ‪ ،‬ﻓﺈ ﻧﻪ ﻻ ﻳ ‬ ‫ﺷﺎﺗﻪ ﻭﻫﻮ ﻋﺸﺮ ﺭﺑﻊ ﺷﺎﺓ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﻠﺰﻣﻪ ﺷﺎﺓ ﺇﻻ ﺭﺑﻊ ﻋﺸﺮﻫﺎ؛ ﻷ ﻧﻪ ﻟﻢ ﻳﻤﻠﻚ ﺇﻻ ﺗﺴﻌﺔ ﻭﺛﻼﺛﻴﻦ‪ ،‬ﻭﺇ ﻧﻤﺎ‬ ‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺫﻟﻚ ﺑﺎ ﻟﺨﻠﻄﺔ‪ ،‬ﻻ ﺑﻤﻠﻚ ﺍﻟ ﻨﺼﺎﺏ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ‬ ‫ﻳﺰﻛﻲ ﻣﻠﻜﻪ ﻓﻘﻂ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﻓﻲ ﺭﺟﻞ ﻟﻪ ﺃﺭﺑﻌﻮﻥ ﺷﺎﺓ ﻭﻵﺧﺮ ﻋﻨﺪﻩ ﻋﺸﺮﻭﻥ ﺷﺎﺓ‪ :‬ﺇ ﻥ‬ ‫ﻟﻜﻞ‬ ‫ﻳﺘﻢ ‬ ‫ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻷﺭﺑﻌﻴﻦ؛ ﻷ ﻧﻬﺎ ﻗﺪ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﻓﻲ ﻏﻨﻤﻪ ﺣ ﺘﻰ ‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﺷﺎﺓ‪.‬‬ ‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﺭﺑﻌﻮﻥ‪ ،‬ﺛ ﻢ ﻳﻜﻮﻥ ﻋﻠﻰ ‬ ‫ﻭﻓﻴﻪ ﻣﺎ ﻓﻲ ﺍﻟﺬﻱ ﻗﺒﻠﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻣﺒﻨ ﻲ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄ ﻧﻪ ﻻ ﻳﺠﺐ‬ ‫ﺑﺎ ﻟﺨﻠﻄﺔ ﺷﻲﺀ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻗﺪﺭ ﺍﻟ ﻨﺼﺎﺏ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍ ﻟﻤﻮﺻﻠﻲ)‪.(١‬‬ ‫‪ ١٤٢‬إ‪O‬ء ز ة ا`‪:8` e‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺃﻧﺎﺱ ﻣﺸﺘﺮﻛﻴﻦ ﻓﻲ ﻣﺎﻝ‪ ،‬ﻫﻞ ﻳﺠﻮﺯ ﻟﻬﻢ ﺃﻥ ﻳﻌﻄﻲ‬ ‫ﺑﻌﻀﻬﻢ ﺯﻛﺎﺓ ﺑﻌﺾ ﺑﻌﺪ ﻗﺴﻤﺔ ﺍﻟﺜﻤﺮﺓ ﺃﻭ ﻗﺒﻠﻬﺎ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺯﻛﺎﺓ ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ ﺑﻴﻨﻬﻢ ﻓﻼ ﻳﺤﻞ ﻷﺣﺪ ﻣﻨﻬﻢ ﺃﻥ‬ ‫ﻳﺄﺧﺬﻫﺎ؛ ﻷﻧﻬﺎ ﺯﻛﺎﺓ ﺟﻤﻴﻌﻬﻢ ﻓﺂﺧﺬﻫﺎ ﺃﻭ ﺁﺧﺬ ﺷﻲﺀ ﻣﻨﻬﺎ ﺇﻧﻤﺎ ﻫﻮ ﺁﺧﺬ ﺯﻛﺎﺗﻪ ﺃﻭ‬ ‫ﺷﻲﺀ ﻣﻦ ﺯﻛﺎﺗﻪ ﺳﻮﺍﺀ ﻋﻨﺪﻱ ﻣﺎ ﻟﻮ ﻗﺴﻤﺖ ﺍﻟﻐﻠﺔ ﻓﻘﺴﻤﺘﻬﺎ ﺑﻌﺪ ﺍﻟﺪﺭﺍﻙ ﻻ ﻳﻜﻮﻥ‬ ‫ﻗﺴﻤﺎ ﻟﻠﺰﻛﺎﺓ‪ ،‬ﺑﻞ ﺍﻟﺰﻛﺎﺓ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻛﻬﺎ ﺍﻷﻭﻝ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻴﺠﺐ ﻋﻠﻰ ﻛﻞ‬ ‫‬ ‫ﺟﺰﺀﺍ ﻣﻦ ﺯﻛﺎﺗﻪ ﻓﻴﻬﺎ ﻭﻳﺼﺢ ﺃﻥ ﻳﻜﺘﻔﻲ‬ ‫‬‫ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺸﺮﻛﺎﺀ ﺃﻥ ﻳﺤﺎﻓﻆ ﻷﻥ‬ ‫ﺑﺎﻟﺸﺮﻳﻚ ﺍﻟﺜﻘﺔ ﻓﻲ ﺇﺧﺮﺍﺟﻬﺎ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ١٨٨/١٥ :‬ ‪.١٩١‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٢٥/٢ :‬ ‪.٢٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪176‬‬ ‫‪ N; ١٤٣‬إ]ا‪ E %‬ا‪`a‬ع‪:‬‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺳﻮﺍﺀ ﺍﺟﺘﻤﻊ‬‫‬ ‫ﺫﻟﻚ ﺃ ﻧﻪ ﻣ ﺘﻰ ﺍﺟﺘﻤﻊ ﻟﻤﺎﻟﻚ ﻭﺍﺣﺪ ﻧﺼﺎﺏ ﻟﺰﻣﺘﻪ ‬ ‫ﻟﻪ ﺑﺎﻷﺟﺰﺍﺀ ﺃﻭ ﺑﻐﻴﺮ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﺃﻭ ﺑﻌﻀﻬﺎ ﺑﺎﻷﺟﺰﺍﺀ ﻭﺑﻌﻀﻬﺎ ﺑﻐﻴﺮ ﺍﻷﺟﺰﺍﺀ‬ ‫ﻭﺍﺣﺪﺍ‪.‬‬ ‫‬‫‬ ‫ﻗﻮﻻ‬ ‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺗ ﻢ ﺍﻟ ﻨﺼﺎﺏ ﻓﻲ ﺟﻤﻴﻊ ﺍ ﻟﻤﺎﻝ ﺍﻟﺬﻱ ﺍﺷﺘﺮﻛﻮﺍ ﻓﻴﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ‬ ‫ﺍﻟﺪﻟﻴﻞ‬‫‬ ‫ﺗﻘﺪﻡ ﻣﻦ ‬‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺍﻟ ﻨﺼﺎﺏ‪ ،‬ﻋﻠﻰ ﻗﻮﻝ ﺍﻷﻛﺜﺮ‪ ،‬ﻟﻤﺎ ‬‫ﻳﺒﻠﻎ ﺳﻬﻢ ‬ ‫ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﻞ ﺍ ﻟﻤﺆﺛﺮ‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺄ ﻥ ﺧﻠﻄﺔ ﺍ ﻟﺠﻮﺍﺭ ﻻ ﺗﺆﺛﺮ ﻓﻲ ‬ ‫ﺍﻟﺸﺮﻛﺔ ﺍ ﻟﻤﺨﺼﻮﺻﺔ‪ :‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺍﺷﺘﺮﻁ ﺃﻥ ﺗﻜﻮﻥ‬‫ﺍﻟﺸﻴﻮﻉ ﻓﻘﻂ‪ ،‬ﻭﻫﻲ ‬ ‫ﺧﻠﻄﺔ ‬ ‫ﻛﺎﻟﺸﻴﺦ ﻋﺎﻣﺮ ﻓﻲ ﺇﻳﻀﺎﺣﻪ‪ ،‬ﻭﺗﺒﻌﻪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻓﻲ ﺍﻟ ﻨﻴﻞ‪.‬‬ ‫‬‫ﺍﻟﺸﺮﻛﺔ ﻭﺍﺣﺪﺓ‪،‬‬ ‫‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﺷﺘﺮﻁ ﺫﻟﻚ‪ ،‬ﺑﻞ ﺃﻭﺟﺒﻬﺎ ﺑﺎﻟﺸﺮﻛﺔ ﻧﻔﺴﻬﺎ‪.‬‬ ‫ﻣﺜﺎﻟﻪ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺑﻴﻨﻬﻢ ﺃﺭﺑﻌﻮﻥ ﺷﺎﺓ ﻛ ﻠﻬﺎ ﺃﻧﺼﺎﻓﺎ ﺃﻭ ﺛﻼﺛﺎ ﺃﻭ ﺃﺭﺑﺎ ﻋﺎ ﺃﻭ ﻧﺤﻮ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻟﺒﻌﻀﻬﻢ ﺛﻠﺜﻬﺎ ﻛ ﻠﻬﺎ‪ ،‬ﻭﻟﺒﻌﻀﻬﻢ ﺳ ﺪ ﺳﻬﺎ‪ ،‬ﻭﻟﺒﻌﻀﻬﻢ ﻧﺼﻔﻬﺎ‪ ،‬ﺃﻭ ﻧﺤﻮ‬ ‫ﺍﻟﺸﺮﻛﺔ ﺍﻟﻮﺍﺣﺪﺓ‪.‬‬ ‫ﺫﻟﻚ‪ ،‬ﻓﻬﺬﻩ ﻫﻲ ‬ ‫ﻭﺃﻣﺎ ﻏﻴﺮ ﺍﻟﻮﺍﺣﺪﺓ‪ :‬ﻓﻤﺜﻞ ﺃﻥ ﺗﻜﻮﻥ ﺑﻌﺾ ﺍﻷﺭﺑﻌﻴﻦ ﺑﻴﻨﻬﻢ ﺃﻧﺼﺎﻓﺎ‪ ،‬ﻭﺑﻌﻀﻬﻢ‬ ‫‬ ‫ﺃﺳﺪﺍﺳﺎ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺑﻴﻨﻬﻢ ﺃﺛﻼﺛﺎ ﺃﻭ ﻋﺸﺮﻭﻥ ﺃﺛﻼﺛﺎ‪ ،‬ﻭﻋﺸﺮﻭﻥ ﺃﻧﺼﺎﻓﺎ‪،‬‬ ‫‬‫ﺑﻴﻨﻬﻢ‬ ‫ﺗﺘﻤﻴﺰ ﻫﺬﻩ ﺍﻟﻌﺸﺮﻭﻥ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﺸﺮﻳﻦ‪.‬‬ ‫ﺑﺪﻭﻥ ﺃﻥ ‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺍﻟ ﻨﺼﺎﺏ‬‫ﻓﺎﻟﺼﻮﺭﺓ ﺍﻷﻭﻟﻰ ﺗﻠﺰﻡ ﺑﻬﺎ ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻤﻠﻚ ‬‫‬ ‫ﻋﻠﻰ ﺭﺃﻱ ﺍﻷﻛﺜﺮ‪.‬‬ ‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺧﻼﻑ ﺑﻴﻦ ﻣﻦ ﻟﻢ ﻳﺸﺘﺮﻁ ﺑﻠﻮﻍ ﺍﻟ ﻨﺼﺎﺏ ‬ ‫ﻟﻜﻞ ﻭﺍﺣﺪ‬‫ﻭﻓﻲ ‬ ‫ﺍﻟﺸﺮﻳﻜﻴﻦ‪.‬‬ ‫ﻣﻦ ‬ ‫‪177‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺳﻮﺍﺀ‬‫‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻤ ﺘﻰ ﺍﺟﺘﻤﻊ ﻟﻤﺎﻟﻚ ﻭﺍﺣﺪ ﻧﺼﺎﺏ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ‬ ‫ﺍﺟﺘﻤﻊ ﻟﻪ ﺑﺎﻷﺟﺰﺍﺀ‪ ،‬ﺃﻭ ﺑﻐﻴﺮ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﺃﻭ ﺑﻌﻀﻬﺎ ﺑﺎﻷﺟﺰﺍﺀ ﻭﺑﻌﻀﻬﺎ ﺑﻐﻴﺮ‬ ‫ﺍﻟﺸﺮﻛﺔ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ﺍﻷﺟﺰﺍﺀ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ‬ ‫ﻭﺇﻥ ﺍﺟﺘﻤﻊ ﻟﻪ ﻣﻦ ﻛﻼ ﺍﻟﻮﺟﻬﻴﻦ ﺍﻷﺟﺰﺍﺀ ﻭﻏﻴﺮ ﺍﻷﺟﺰﺍﺀ ﻧﻈﺮ‪:‬‬ ‫ﺍﻟﺰﻛﺎﺓ ﺗﺠﺐ ﻣﻦ ﺟﻬﺔ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟ ﻨﺼﺎﺏ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﻋﻠﻰ ﻛ ﻠﻪ‪،‬‬ ‫ﻓﺈﻥ ﻛﺎﻧﺖ ‬ ‫ﻭﻳﺰﻛﻴﻪ ﺯﻛﺎﺓ ﻣﺎﻝ ﻭﺍﺣﺪ‪.‬‬ ‫‬‫ﻳﻀﻢ ﺑﻌﻀﻪ ﺇﻟﻰ ﺑﻌﺾ‬ ‫‬‫ﻓﺈ ﻧﻪ‬ ‫‬ ‫ﻭﺇﻥ ﻭﺟﺒﺖ ﻣﻦ ﻛﻼ ﺍﻟﻮﺟﻬﻴﻦ ﺇﻻ ﺃ ﻥ ﺯﻛﺎﺓ ﺃﺣﺪﻫﻤﺎ ﺃﻛﺜﺮ ﻣﻦ ﺯﻛﺎﺓ ﺍﻵﺧﺮ‪،‬‬ ‫ﻳﺰﻛﻴﻪ ﺯﻛﺎﺓ ﺍ ﻟﻤﺎﻝ ﺍ ﻟﻤﻀﺎﻑ ﺇﻟﻴﻪ‪ ،‬ﺳﻮﺍﺀ ﻗ ﻠﺖ ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﻛﺜﺮﺕ‪.‬‬‫ﻓﺈ ﻧﻪ ‬ ‫ﺍﻟﺰﻛﺎﺓ؛‬ ‫ﻓﻤﺜﺎﻝ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻟﺮﺟﻞ ﻭﺍﺣﺪ ﺃﺭﺑﻌﻮﻥ ﺷﺎﺓ‪ ،‬ﻓﺈ ﻥ ﻋﻠﻴﻪ ‬ ‫ﻷ ﻧﻪ ﺍﺟﺘﻤﻊ ﻟﻪ ﺍﻟ ﻨﺼﺎﺏ ﺑﺎﻷﺟﺰﺍﺀ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﺷﺘﺮﻙ ﻣﻊ ﺭﺟﻞ ﻋﺸﺮﻳﻦ ﺷﺎﺓ ﻭﻟﻪ‬ ‫ﻳﺰﻛﻲ‪ ،‬ﻷ ﻧﻪ ﻗﺪ ﺍﺟﺘﻤﻊ ﻟﻪ ﺍﻟ ﻨﺼﺎﺏ‪ ،‬ﺑﻌﻀﻪ ﺑﺎﻷﺟﺰﺍﺀ‬ ‫ﻋﻠﻰ ﺣﺪﺓ ﺛﻼﺛﻮﻥ‪ ،‬ﻓﺈ ﻧﻪ ‬ ‫ﻭﺑﻌﻀﻪ ﺑﻐﻴﺮ ﺍﻷﺟﺰﺍﺀ‪.‬‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﻳﺸﺘﺮﻙ ﻓﻲ ﺃﺭﺑﻌﻴﻦ ﺷﺎﺓ ﻣﻊ ﺭﺟﻞ‪ ،‬ﺃﻭ ﺭﺟﻠﻴﻦ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﺰﻛﺎﺓ؛ ﻷ ﻧﻪ ﺍﺟﺘﻤﻊ ﻟﻪ ﻣﻊ ﺷﺮﻛﺎﺋﻪ ﻧﺼﺎﺏ‪ ،‬ﻭﻛﺎﻧﺖ‬ ‫ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺈ ﻧﻪ ﻳﺆ ﺩﻱ ‬ ‫ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﻋﻠﻴﻬﻢ ‬ ‫ﻭﺇﻥ ﺍﺷﺘﺮﻙ ﻣﻊ ﺭﺟﺎﻝ ﺷ ﺘﻰ‪ ،‬ﻭﻓﻴﻬﻢ ﻣﻦ ﺃ ﺗ ﻢ ﻣﻌﻪ‪ ،‬ﻭﻓﻴﻬﻢ ﻣﻦ ﻟﻢ ﻳﺘﻢ ﻣﻌﻪ‪،‬‬ ‫ﻓﺈ ﻧﻪ ﻳﺆ ﺩﻱ ﻣﻊ ﻣﻦ ﺃ ﺗ ﻢ ﻣﻌﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻓﻲ ﻣﻦ ﻟﻢ ﻳﺘﻢ ﻣﻌﻪ ﺷﻲﺀ ‪‬ﺇﻻ ﺇﻥ ﺟﻤﻊ‬ ‫ﻧﺼﺎﺑﺎ‪.‬‬ ‫‬‫ﺟﻤﻴﻊ ﻣﺎﻟﻪ ﻓﻮﺟﺪﻩ‬ ‫‬ ‫ﻚ‪ :‬ﻟﻮ ﺍﺷﺘﺮﻙ ﻣﻊ ﺭﺟﻞ ﺃﺭﺑﻌﻴﻦ ﺷﺎﺓ ﻭﻟﻪ ﻓﻴﻬﻦ ﺭﺑﻌﻬﻦ‪ ،‬ﻭﺍﺷﺘﺮﻛﺎ‬‫ﻭﻣﺜﺎﻝ ﺫﻟ ‬ ‫ﻣﻊ ﺁﺧﺮ ﺃﺭﺑﻌﻴﻦ ﺷﺎﺓ ﻭﻟﻪ ﻓﻴﻬﻦ ﺭﺑﻌﻬﻦ‪ ،‬ﻭﺍﺷﺘﺮﻙ ﻣﻊ ﺁﺧﺮ ﻋﺸﺮﺓ؛ ﻓﺈﻧﻪ ﻳﺆﺩﻱ ﻣﻊ‬ ‫ﻣﻦ ﺃﺗ ‪‬ﻢ ﻣﻌﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻣﻊ ﺻﺎﺣﺐ ﺍﻟﻌﺸﺮﺓ ﻋﻠﻰ ﺍﻟﻌﺸﺮﺓ ﺷﻲﺀ؛ ﻷ ﻧﻪ ﻟﻮ ﺟﻤﻊ‬ ‫ﻣﺎﻟﻪ ﻛ ﻠﻪ ﻟﻢ ﻳﺘﻢ ﺃﺭﺑﻌﻴﻦ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻪ ﻓﻲ ﻫﺬﺍ ﻭﻗﺖ ﻭﻭﻗﺘﺎﻥ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪178‬‬ ‫ﺍﻷﻭﻝ ﻓﻴﺆ ﺩﻱ‬ ‫ﻳﺘﻢ ﺑﻪ ﺃﺭﺑﻌﻴﻦ‪ ،‬ﻓﺈ ﻧﻪ ﻳﺮﺟﻊ ﺇﻟﻰ ﻭﻗﺘﻪ ‬ ‫ﻓﺈﻥ ﺍﺳﺘﻔﺎﺩ ﻣﻦ ﺍﻟﻐﻨﻢ ﻣﺎ ‬ ‫ﻓﻴﻪ ﺻﺪﻗﺔ ﻏﻨﻤﻪ ﻛ ﻠﻬﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇ ﻧﻤﺎ ﻳﻌﻄﻲ ﺻﺪﻗﺘﻬﺎ ﻋﻨﺪ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺍﺳﺘﻘﺒﻠﻪ‪ ،‬ﻭﻳﻌﻄﻲ ﻋﻠﻰ‬ ‫ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﻟﻐﻨﻢ ﺍ ﻟﺘﻲ ﻳﻌﻄﻲ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻷﻭﻗﺎﺕ ﺍ ﻟﺘﻲ ﺗﺮﻛﻬﺎ‪.‬‬ ‫ﻣﺎ ﻣﻀﻰ ﻣﻦ ‪‬‬ ‫ﻭﻣﺜﺎﻝ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﺸﺘﺮﻙ ﻣﻊ ﺭﺟﻞ ﺛﻤﺎﻧﻴﺔ ﻭﺳﺒﻌﻴﻦ ﺷﺎﺓ‪ ،‬ﻓﺄﺧﺬ ﻟ ‬ ‫ﻬﻦ‬ ‫ﺍﻟﺸﺮﻳﻚ ﻓﻴﺆ ﺩﻱ‬ ‫ﻳﻀﻢ ﺇﻟﻴﻬﺎ ﻣﺎﻟﻪ ﻣﻊ ‬ ‫ﺍﻟﻮﻗﺖ‪ ،‬ﺛ ﻢ ﺍﺳﺘﻔﺎﺩ ﻟﻨﻔﺴﻪ ﺷﺎﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺈ ﻧﻪ ‬ ‫ﺑﻌﻀﺎ‪.‬‬ ‫ﻳﻀﻢ ﻳﺆ ﺩﻱ ﻋﻠﻰ ﺑﻌﺾ ﻭﻳﺘﺮﻙ ‬‫ﻋﻠﻴﻬﻦ ﺷﺎﺓ؛ ﻷ ﻧﻪ ﻗﺪ ﺍﺟﺘﻤﻊ ﻟﻪ ﻧﺼﺎﺏ‪ ،‬ﻭﻟﻮ ﻟﻢ ‬‫‬ ‫ﺃﻳﻀﺎ ﻟﻮ ﺍﺷﺘﺮﻙ ﻣﻊ ﺭﺟﻞ ﺛﻤﺎﻧﻴﻦ ﺷﺎﺓ‪ ،‬ﺑﻴﻨﻬﻤﺎ ﻧﺼﻔﻴﻦ ﻓﺈ ﻥ ﻋﻠﻴﻬﻤﺎ‬ ‫ﻭﻛﺬﻟﻚ ‬ ‫ﺷﺎﺓ ﻭﺍﺣﺪﺓ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻔﺎﺩ ﻟﻨﻔﺴﻪ ﺛﻼﺙ ﺷﻴﺎﻩ‪ ،‬ﻓﻠﻴﺠﻤﻊ ﻣﺎﻟﻪ ﻣﻦ ﺍﻟﻐﻨﻢ‪،‬‬ ‫ﺑﻌﻀﺎ‪.‬‬ ‫ﻟﺌﻼ ﻳﺆ ﺩﻱ ﻋﻠﻰ ﺑﻌﺾ ﻭﻳﺘﺮﻙ ‬ ‫ﻋﻠﻴﻬﻦ ﺷﺎﺓ ﻛﺎﻣﻠﺔ؛ ‬ ‫‬‫ﻭﻟﻴﺆ ﺩ‬ ‫ﻭﺇﻥ ﺍﺷﺘﺮﻙ ﻣﻊ ﺭﺟﻞ ﻓﻲ ﺛﻤﺎﻧﻴﻦ ﺷﺎﺓ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﺆ ﺩﻱ ﻏﻴﺮ ﻧﺼﻒ‬ ‫ﺍﻟﺸﺎﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻲ ﻧﺼﻴﺒﻪ ﺃﺭﺑﻌﻮﻥ؛ ﻷ ﻥ ﺣﻜﻢ ﺍ ﻟﻤﺎﻝ ﺍ ﻟﻤﺸﺘﺮﻙ ﺣﻜﻢ ﺍ ﻟﻤﺎﻝ‬ ‫‬ ‫ﺍﻟﻮﺍﺣﺪ ﻏﻴﺮ ﺍ ﻟﻤﺸﺘﺮﻙ‪.‬‬ ‫ﻏﻨﻢ‪ ،‬ﻭﻟﻪ ﻫﻮ ﺃﺧﺮﻯ ﻟﻢ ﻳﺨﻠﻄﻮﺍ ﺑﻌﻀﻬﻤﺎ ﺑﺒﻌﺾ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻷﻭﻻﺩﻩ ﺍﻷﻃﻔﺎﻝ ‬ ‫ﻭﻟﻮ ﺍﺟﺘﻤﻌﺖ ﻭﺟﺐ ﻓﻴﻬﺎ ﺍﻟ ﻨﺼﺎﺏ‪.‬‬ ‫ﺍﻟﻜﻞ‪ ،‬ﻭﻟﻮ ﻟﻢ ﺗﻜﻦ ﺷﺮﻛﺔ‬ ‫‬‫ﻭﻳﺰﻛﻲ‬ ‫‬‫ﻓﻘﻴﻞ‪ :‬ﺗﺤﻤﻞ ﻏﻨﻢ ﺃﻃﻔﺎﻟﻪ ﻋﻠﻰ ﻏﻨﻤﻪ‪،‬‬ ‫ﻭﻻ ﺧﻠﻄﺔ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺤﻤﻞ‪.‬‬ ‫ﻭﺳﺒﺐ ﺍ ﻟﺨﻼﻑ‪ :‬ﻫﻞ ﻣﺎﻝ ﻃﻔﻠﻪ ﺑﻤﻨﺰﻟﺔ ﻣﺎﻟﻪ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ‪ :‬ﻭﻗﺪ ‬ ‫ﺗﻘﺪﻡ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﻤﺎ ﻗﻴﻞ ﻫﻨﺎﻟﻚ ﺛﺎﺑﺖ‬ ‫ﺍﻟﻜﻼﻡ ﻓﻲ ﺣﻤﻞ ﺃﻣﻮﺍﻝ ﺍﻷﻭﻻﺩ ﻋﻠﻰ ﺃﺑﻴﻬﻢ ﻓﻲ ‬ ‫ﻫﺎﻫﻨﺎ‪.‬‬ ‫‪179‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫‬ ‫ﻭﺇﻥ ﺍﺷﺘﺮﻙ ﺭﺟﻼﻥ ﻓﻲ ﺃﺭﺑﻌﻴﻦ ﺷﺎﺓ‪ ،‬ﺳﻬﻢ ﺃﺣﺪﻫﻤﺎ ﻟﻠ ﺘﺠﺎﺭﺓ ﻭﺍﻵﺧﺮ‬ ‫ﻓﻴﺰﻛﻲ ﻋﻦ ﻧﺼﻴﺒﻪ‬ ‫ﻳﺴﺘﺘﻢ ﺻﺎﺣﺐ ﺍﻟﻜﺴﺐ ﻣﻊ ﺻﺎﺣﺐ ﺍﻟ ﺘﺠﺎﺭﺓ‪ ،‬‬ ‫‬‫ﻟﻠﻜﺴﺐ‪ ،‬ﻓﺈ ﻧﻪ‬ ‫ﻳﺴﺘﺘﻢ ﺻﺎﺣﺐ ﺍﻟ ﺘﺠﺎﺭﺓ ﻣﻊ ﺻﺎﺣﺐ ﺍﻟﻜﺴﺐ؛ ﻷ ﻥ ﺯﻛﺎﺓ ﺻﺎﺣﺐ‬ ‫‬‫ﻧﺼﻒ ﺷﺎﺓ‪ ،‬ﻭﻻ‬ ‫ﺍﻟﺼﺎﻣﺖ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﻓﻲ ﺍﻟ ﺘﺠﺎﺭﺓ‪.‬‬ ‫ﺍﻟ ﺘﺠﺎﺭﺓ ﺯﻛﺎﺓ ‬ ‫ﺍﻟﺸﺮﻳﻚ ﻣﻊ ﻧﺼﻴﺐ ﺷﺮﻳﻜﻪ‪ ،‬ﺇﻻ ﻋﻠﻰ ﻗﻮﻝ‬ ‫ﻭﺍﻟﻔﻀﺔ ‬ ‫‬‫ﻳﺴﺘﺘﻢ ﻓﻲ ‬ ‫ﺍﻟﺬﻫﺐ‬‫‬‫ﻭﻻ‬ ‫ﻣﻦ ﻗﺎﻝ‪ :‬ﻳﺆ ﺩﻱ ﺻﺎﺣﺐ ﺍﻟ ﺘﺠﺎﺭﺓ ﻋﻠﻰ ﻣﺎﻟﻪ ﻣﻦ ﺍﻟﻐﻨﻢ‪ ،‬ﻭﻳﺆ ﺩﻱ ﻋﻠﻰ ﻣﺎ ﺟﻌﻞ ﻓﻴﻬﺎ‬ ‫ﻳﺴﺘﺘﻢ ﻣﻊ ﺻﺎﺣﺐ ﺍﻟﻜﺴﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ)‪.(١‬‬ ‫‬‫ﻣﻦ ‬ ‫ﺍﻟﺬﻫﺐ ﻭﺍﻟﻮﺭﻕ‪ ،‬ﻓﺈ ﻧﻪ‬ ‫‪ ١٤٤‬أ‪ YG] D‬ل ا و‪P ./ E%‬ب ا ة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻭﺍﻟﺰﻭﺟﺎﻥﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻘﻮﻝﻳﺤﻤﻞ‬ ‫ﻣﺎﻝ ﺑﻌﻀﻬﻤﺎ ﻋﻠﻰ ﺑﻌﺾ ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﺘﻔﺎﻭﺿﻴﻦ)‪ ،(٢‬ﻓﺈﻥ ﻟﻢ ﻳﺘﻔﺎﻭﺿﺎ ﻟﻢ‬ ‫ﻳﺤﻤﻞ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ)‪.(٣‬‬ ‫ﺟﻤﻴﻌﺎ ﻟﺰﻭﺟﻬﺎ؛ ﻳﺘﺼﺮﻑ‬ ‫‬‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺍﻣﺮﺃﺓ ﻟﻬﺎ ﻣﺎﻝ ﻗﺪ ﺳﻠﻤﺘﻪ‬ ‫ﺑﻪ ﻛﻴﻔﻤﺎ ﺷﺎﺀ‪ ،‬ﻭﻳﻨﺘﻔﻊ ﺑﻐﻠﺘﻪ‪ ،‬ﻭﻳﺄﺧﺬﻫﺎ ﻟﻪ ﻋﻦ ﺭﺿﺎ ﻣﻨﻬﺎ ﻟﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻤﺎﻝ‬ ‫ﻟﻢ ﻳﺒﻠﻎ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﻟﻠﺰﻭﺝ ﻭﺣﺪﻩ ﻣﺎﻝ‪ ،‬ﻓﺈﺫﺍ ﺧﻠﻄﻪ ﻓﻲ ﻣﺎﻟﻪ ﺑﻠﻎ ﺍﻟﻨﺼﺎﺏ ﺃﻋﻠﻴﻪ‬ ‫ﺃﻥ ﻳﺰﻛﻴﻪ ﻣﻊ ﻣﺎﻟﻪ؟ ﻭﺇﻥ ﺑﻠﻎ ﻣﺎﻝ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻨﺼﺎﺏ ﺃﻳﺠﻮﺯ ﻟﻠﺰﻭﺝ ﺃﺧﺬ ﺯﻛﺎﺗﻪ ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻣﻤﻦ ﻳﺠﻮﺯ ﻟﻪ ﺃﺧﺬﻫﺎ ﺃﻡ ﻻ؛ ﻷﻥ ﺍﻟﻤﺎﻟﻚ ﻏﻴﺮﻩ؟‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ١٩٢/١٥ :‬ ‪.١٩٥‬‬ ‫)‪ (٢‬ﺍﻟﻤﻔﺎﻭﺿﺔ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﻔﻮﺽ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﺪﺍﺧﻞ ﻭﺍﻟﺘﻤﺎﺯﺝ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﻔﻮﻳﺾ؛ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ‬ ‫ﻳﻔﻮﺽ ﺻﺎﺣﺒﻪ ﺑﺎﻟﺘﺼﺮﻑ ﻓﻲ ﻣﺎﻝ ﺃﺧﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺍﻻﻧﺘﺸﺎﺭ ﻭﺍﻟﺸﻴﻮﻉ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺍﻟﻤﺴﺎﻭﺍﺓ‬ ‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﺃﻥ ﻳﺸﺘﺮﻙ ﺍﺛﻨﺎﻥ ﻓﺄﻛﺜﺮ ﺑﺎﻟﺘﺴﺎﻭﻱ ﺍﻟﺘﺎﻡ ﻓﻲ ﺍﻟﻤﺎﻝ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ‪،‬‬ ‫‬‫ﻓﻲ ﺍﻟﻤﺎﻝ‪،‬‬ ‫ﻭﺇﺑﺎﺣﺔ ﻛﻞ ﻭﺍﺣﺪ ﻟﺼﺎﺣﺒﻪ ﻣﺎﻟﻪ ﻷﺧﻴﻪ‪ ،‬ﻭﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻮﻛﺎﻟﺔ ﻭﺍﻟﻜﻔﺎﻟﺔ ﺑﻴﻦ ﺍﻟﺸﺮﻛﺎﺀ‪ .‬ﺍﻧﻈﺮ‪:‬‬ ‫ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ،١١٣٩/٢ :‬ﻭﻣﺮﺍﺟﻌﻪ‪.‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪.١١٣٩/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪180‬‬ ‫ﻣﻨﺤﺎﺯﺍ ﺑﻨﻔﺴﻪ ﻭﻟﻢ ﻳﻜﻦ ﻣﺸﺎ ﻋﺎ ﻓﻲ ﻣﺎﻟﻪ ﺑﻞ‬ ‫‬‫ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺎﻝ ﺍﻟﻤﺮﺃﺓ‬ ‫ﻣﻨﻔﺼﻼ ﻋﻨﻪ‪ ،‬ﻭﻟﻢ ﻳﺒﻠﻎ ﻓﻴﻪ ﺑﻨﻔﺴﻪ ﺍﻟﻨﺼﺎﺏ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﺤﻤﻠﻪ‬‫‬ ‫ﻋﻠﻰ ﻣﺎﻟﻪ ﺍﻟﺬﻱ ﺑﻠﻎ ﻓﻴﻪ ﺍﻟﻨﺼﺎﺏ؛ ﻷﻥ ﺫﻟﻚ ﻣﺎﻝ ﻏﻴﺮﻩ ﻭﻟﻢ ﻳﺘﻐﻴﺮ ﻓﻴﻪ ﺷﻲﺀ‪ ،‬ﻭﺇﻥ‬ ‫ﺗﺼﺪﻗﺖ ﻋﻠﻴﻪ ﺑﺬﻟﻚ ﻓﺼﺪﻗﺘﻬﺎ ﻻ ﺗﻮﺟﺐ ﻋﻠﻴﻪ ﺣﻜﻢ ﺍﻟﻤﺎﻟﻚ ﻟﻸﺻﻞ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﺫﺍ ﻭﺟﺒﺖ ﻓﻲ ﻣﺎﻟﻬﺎ ﺑﻨﻔﺴﻪ ﺍﻟﺰﻛﺎﺓ ﺣﻴﺚ ﺑﻠﻎ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺰﻭﺝ‬ ‫ﻣﺴﺘﺤﻘﺎ ﻟﻠﺰﻛﺎﺓ ﻭﻳﺤﻞ ﻟﻪ ﺃﺧﺬﻫﺎ ﺟﺎﺯ ﻟﻪ ﺃﻥ ﺗﺴﻠﻤﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﺻﺢ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬﻫﺎ‬ ‫ﺑﻼ ﺧﻼﻑ ﻧﻌﻠﻤﻪ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻋﻨﺪ ﻗﻮﻣﻨﺎ ﻓﻴﻪ ﺧﻼﻑ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﻏﻴﺮ‬ ‫ﺍﻟﻤﻔﺎﻭﺿﺔ ﻓﺈﻧﻬﻤﺎ ﻓﻴﻬﺎ ﺷﺨﺺ ﻭﺍﺣﺪ)‪.(١‬‬ ‫‪ ) ١٤٥‬د‪ +/‬ا ة ‪ ./‬ا‪$>4‬ق ا‪-'a‬زع ‪/‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺯﻛﺎﺓ ﻗﻮﻡ ﻫﻞ ﻳﺠﻮﺯ ﻟﻬﻢ ﺇﻧﻔﺎﺫﻫﺎ ﻟﻤﻦ ﻳﺪﻋﻲ ﺃﻥ ﻟﻪ‬ ‫ﻋﻠﻴﻬﻢ ﺣ ‪‬ﻘﺎ ﻛﺎﻟﺪﻣﺎﺀ ﻭﻏﻴﺮﻫﺎ ﺩﻓﻌﻪ ﺑﻬﺎ ﻟﺪﻋﻮﺍﻩ ﻭﺧﺼﻮﻣﺘﻪ ﻭﺇﺧﻤﺎﺩ ﺍﻟﻔﺘﻨﺔ؟ ﻭﻫﻞ‬ ‫ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺣﻖ ﺃﻡ ﻻ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺍﻟﺰﻛﺎﺓ ﻻ ﻳﺪﻓﻊ ﺑﻬﺎ ﻣﻐﺮﻡ‪ ،‬ﻭﻻ ﻳﺠﻠﺐ ﺑﻬﺎ ﻣﻐﻨﻢ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﻳﻨﺎﺯﻉ‬ ‫ﺭﻓﻊ‬ ‫ﻗﻄﻌﺎ؛ ﻷﻧﻪ ‬‫ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﻖ ﻟﻪ ﻣﺎ ﻳﻨﺎﺯﻉ ﻓﻴﻪ ﻓﺈﻋﻄﺎﺅﻩ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻻ ﻳﺤﻞ ‬ ‫ﻟﻠﻤﻐﺮﻡ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻴﺲ ﻟﻪ ﺷﻲﺀ ﻭﺇﻧﻤﺎ ﻳﻌﻄﻰ ﺗﻘﻴﺔ ﻓﺎﻟﺰﻛﺎﺓ ﻻ ﻳﺘﻘﻰ ﺑﻬﺎ‬ ‫ﻭﻟﻮ ﺟﺎﺯﺕ ﺍﻟﺘﻘﻴﺔ ﺑﺎﻟﺰﻛﺎﺓ ﻟﻠﺠﺒﺎﺑﺮﺓ)‪.(٢‬‬ ‫‪ ١٤٦‬ا‪ 0_ t= a/ )4‬ا‪P4‬د‪:‬‬ ‫ﺇﺫﺍ ﺗ ‪‬ﻢ ﺍﻟﺤﺼﺎﺩ ﻭﺧﺮﺝ ﺣﻖ ﺍﻟﺰﺭﻉ ﻭﻧﺒﺖ ﺑﻌﺪ ﻫﺬﺍ ﺷﻲﺀ ﺁﺧﺮ ﻳﻜﻮﻥ‬ ‫ﻟﺼﺎﺣﺒﻬﺎ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻣﻦ ﺣﺮﺙ ﺃﺭﺽ ﺭﺟﻞ ﺑﺈﺫﻧﻪ ﻓﺤﺼﺪ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٣٤/٢ :‬ ‪.٣٥‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٥٩/٢ :‬ ‪.٦٠‬‬ ‫‪181‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫ﻓﻤﺎ ﻧﺒﺖ ﺑﻌﺪﻩ ﻟﺼﺎﺣﺒﻬﺎ؛ ﻷﻧﻪ ﻧﺒﺖ ﻣﻦ ﺣﺐ ﻣﺘﺮﻭﻙ‪ ،‬ﻭﻳﻌﺸﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺮﺏ‬ ‫ﺍﻟﺒﺬﺭ‪ ،‬ﻭﻋﻠﻴﻪ ﻋﺸﺮﻩ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻧﻘﺺ ﺍﻷﺭﺽ ﻣﺎ ﻟﻢ ﺗﺤﺮﺙ ﺑﻌﺪﻩ‪ ،‬ﻭﻣﺎ ﻟﻢ‬ ‫ﻣﻔﺴﺪﺍ ﻓﻠﺼﺎﺣﺐ‬ ‫‬‫ﻣﻘﺪﺍﺭﺍ‬ ‫‬‫ﻣﻔﺴﺪﺍ‪ ،‬ﻭﺇﺫﺍ ﺣﺮﺛﺖ ﺑﻌﺪﻩ ﺃﻭ ﻣﻜﺚ‬ ‫‬‫ﻗﺪﺭﺍ‬ ‫ﻳﻤﻜﺚ ‬ ‫ﺍﻷﺭﺽ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺤﺎﺭﺙ ﺑﻌﺪﻩ ﻏﻴﺮ ﺻﺎﺣﺐ ﺍﻷﺭﺽ ﻓﻠﻪ ﻻ ﻟﺮﺏ ﺍﻷﺭﺽ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺒﺮ ﻭﺷﻌﻴﺮ ﻓﻤﺎ ﻭﺍﻓﻖ ﺍﻷﻭﻝ ﻟﺼﺎﺣﺒﻪ ﺃﻭ ﻟﺼﺎﺣﺐ‬ ‫ﺗﻐﺎﻳﺮ ﺍﻟﺤﺮﺙ ﺍﻟﺜﺎﻧﻲ ﻟﻸﻭﻝ ‪‬‬ ‫ﺍﻷﺭﺽ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﺍﻟﻤﺬﻛﻮﺭ‪ ،‬ﻭﻣﺎ ﻟﻢ ﻳﻮﺍﻓﻘﻪ ﻓﻠﻠﺤﺎﺭﺙ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﺍﻷﺻﻞ‬ ‫ﻭﺍﺣﺪ ﻭﻫﻮ ﺃﻥ ﺍﻟﻌﺸﺮ ﺣﻖ ﻟﻠﺰﺭﻉ‪ ،‬ﻟﻜﻦ ﺗﺎﺭﺓ ﻳﺠﻌﻞ ﺣ ‪‬ﻘﺎ ﻟﻠﺰﺭﻉ ﺍﻟﺬﻱ ﻫﻮ ﺑﺬﺭ‪،‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﺠﻌﻞ ﺣ ‪‬ﻘﺎ ﻟﻤﺎ ﺗﻮﻟﺪ ﻣﻨﻪ)‪.(١‬‬ ‫‪ ١٤٧‬ا'‪T‬ب ز ة  أ < ‪ <=6‬ا ‪B‬اذ أو ا‪P4‬د‪:‬‬ ‫ﺣﺐ‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻴﻤﺎ ﺃﻛﻞ ﻣﻦ ﺗﻤﺮ ﻗﺒﻞ ﺍﻟﺠﺬﺍﺫ ﺃﻭ ‬ ‫ﻗﺒﻞ ﺍﻟﺤﺼﺎﺩ‪ ،‬ﻫﻞ ﻳﺤﺴﺐ ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ ﻣﺎ ﻭﺟﻬﻪ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺍﻟﻘﺎﺋﻞ ﺑﺤﺴﺒﺎﻥ ﺫﻟﻚ ﻓﻘﺪ ﺍﻋﺘﺒﺮ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﺑﺎﻟﺪﺭﺍﻙ ﻭﻫﻮ‬ ‫ﺻﻼﺣﻴﺔ ﺍﻟﺜﻤﺮﺓ ﻟﻸﻛﻞ‪ ،‬ﻭﺇﺫﺍ ﻭﺟﺒﺖ ﻓﻼ ﻣﻌﻨﻰ ﻻﻧﺤﻄﺎﻃﻬﺎ ﺑﺎﻷﻛﻞ‪.‬‬ ‫ﻭﺃﻣﺎ ﺻﺎﺣﺐ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ ﻓﻘﺪ ﺟﻌﻞ ﻭﺟﻮﺑﻬﺎ ﻋﻨﺪ ﺍﻟﺤﺼﺎﺩ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬ ‫﴿ ‪] ﴾ ¨ § ¦ ¥‬ﺍﻷﻧﻌﺎﻡ‪.(٢)[١٤١ :‬‬ ‫‪ ١٤٨‬ا ة ‪ f‬اﻷرض أو ا رع‪:‬‬ ‫ﻋﻦ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻫﻞ ﻫﻲ ﺣﻖ ﻟﻸﺭﺽ‬ ‫ﺃﻭ ﻟﻠﺰﺭﻉ؟ ﻗﻮﻻﻥ‪ ،‬ﻣﺎ ﻭﺟﻬﻬﻤﺎ؟‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٥٧/٣ :‬ ‪.٥٨‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ١٧/٢ :‬ ‪.١٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪182‬‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﻭﻟﻌﻠﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻣﻌﻨﻰ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﻗﻮﻟﻪ‪» :‬ﻓﻴﻤﺎ ﺳﻘﺖ‬ ‫ﺍﻟﺴﻤﺎﺀ ﺍﻟﻌﺸﺮ«)‪ .(١‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺣﻤﻠﻬﺎ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺟﻌﻠﻬﺎ ﻟﻠﺰﺭﻉ‬ ‫ﻭﺍﻟﺜﻤﺎﺭ‪ ،‬ﻭﺍﻟﺴﻘﻲ ﺻﺎﻟﺢ ﻟﻠﻜﻞ ﻷﻥ ﺍﻷﺭﺽ ﺗﺸﺮﺏ ﺍﻟﻤﺎﺀ ﻭﻛﺬﺍ ﺍﻟﺰﺭﻭﻉ‪.‬‬ ‫ﻭﺃﻛﺜﺮ ﺍﻟﻤﺬﻫﺐ ﻋﻨﺪﻧﺎ ﺃﻧﻬﺎ ﺣﻖ ﻟﻠﺰﺭﻉ ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﻓﻲ ﺭﻭﺍﻳﺔ ﻋﻦ‬ ‫ﺭﺳﻮﻝ ﺍﷲ‪» :‬ﻓﻴﻤﺎ ﺳﻘﺖ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻐﻴﻢ ﻭﺍﻟﻌﻴﻮﻥ ﻣﻦ ﺍﻟﺰﺭﻉ ﻭﺍﻟﺜﻤﺎﺭ ﺍﻟﻌﺸﺮ ﻭﻓﻴﻤﺎ‬ ‫ﺳﻘﻰ ﺑﺎﻟﺴﺎﻧﻴﺔ ﺃﻭ ﺍﻟﻨﻀﺢ ﻧﺼﻒ ﺍﻟﻌﺸﺮ«)‪ .(٢‬ﻭﺫﻛﺮ ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬ ‫ﺧﺮﺍﺟﺎ ﻓﻼ ﻋﺸﺮ ﻓﻴﻬﺎ ﺇﺫ ﻻ ﻳﺠﺘﻤﻊ ﺧﺮﺍﺝ ﻭﻋﺸﺮ‪.‬‬ ‫‬‫ﺃﻧﻬﻤﺎ ﻗﺎﻻ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﺭﺽ‬ ‫ﺫﻣﻲ ﻣﻦ ﺃﺭﺽ ﺃﻭ ﻧﺨﻞ ﺃﻭ ﻧﻌﻢ ﻣﻦ ﺃﺭﺽ‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻓﻴﻤﺎ ﺍﺷﺘﺮﺍﻩ ‬ ‫ﺫﻣﻲ ﺑﻌﺪ ﺁﺧﺮ ﻓﻔﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﻠﻪ ﻣﻦ ﺃﻣﻮﺍﻝ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻟﻮ ﺗﺪﺍﻭﻟﻪ ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻳﻤﻨﻊ ﻣﻦ ﺇﺧﺮﺍﺝ ﻣﺎﺷﻴﺘﻪ ﻣﻦ ﺃﺭﺿﻬﻢ ﻷﺭﺽ ﺍﻟﺸﺮﻙ ﺇﻥ ﻛﺎﻧﺖ ﺗﺰﻛﻰ‬ ‫ﻭﻣﺎ ﺍﺷﺘﺮﺍﻩ ﻣﺴﻠﻢ ﻣﻦ ﻧﺼﺎﺭﻯ ﺍﻟﻌﺮﺏ ﻣﻤﺎ ﻳﺠﺮﻱ ﻓﻴﻪ ﺍﻟﺨﻤﺲ ﻟﺰﻣﻪ ﻋﺸﺮﻩ ﻓﻬﺬﺍ‬ ‫ﻣﻦ ﻗﻮﻟﻬﻢ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﺣﻖ ﺍﻷﺭﺽ ﻭﺍﻷﻛﺜﺮ ﺍﻷﻭﻝ‪ ،‬ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺩ‬ ‫ﺑﺎﺟﺘﻤﺎﻉ ﺍﻟﻌﺸﺮ ﻭﺍﻟﺨﺮﺍﺝ ﺇﺫﺍ ﺯﺭﻉ ﺍﻟﻤﺴﻠﻢ ﺃﺭﺽ ﺍﻟﺬﻣﻲ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻓﻴﻤﻦ ﺣﺮﺙ ﻣﻦ ﺣﺒﻪ ﻟﻔﻘﻴﺮ ﺃﻭ ﻣﺴﻜﻴﻦ ﺃﻭ ﻣﺴﺠﺪ ﺃﻭ ﺳﻮﺍﻩ ﻣﻦ‬ ‫ﺍﻷﺟﺮ ﻓﺎﻟﺰﺭﻉ ﻟﻠﻤﺤﺮﻭﺙ ﻟﻪ ﻭﻻ ﻳﻠﺰﻣﻪ ﺯﻛﺎﺗﻪ ﻭﻳﺆﻳﺪﻩ ﻣﺎ ﻳﻮﺟﺪ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺄﻣﺮ‬ ‫ﺑﺄﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻣﻤﺎ ﺯﺭﻉ ﻓﻲ ﺃﺭﺽ ﺍﻟﺨﺮﺍﺝ)‪.(٣‬‬ ‫‪ ١٤٩‬و‪$%‬ب ا` ‪ ./‬أرض ااج‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﻌﺸﺮ ﻓﻴﻤﺎ ﺗﺨﺮﺝ ﺃﺭﺽ ﺍﻟﺨﺮﺍﺝ ﻣﻦ ﺍﻟﺤﺐ‪،‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻭﻟﻔﻈﻪ‪» :‬ﻓﻴﻤﺎ ﺳﻘﺖ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻌﻴﻮﻥ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻋ ﺜﺮ‪‬ﻳﺎ‬ ‫ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻣﺎ ﺳﻘﻲ ﺑﺎﻟﻨﻀﺢ ﻧﺼﻒ ﺍﻟﻌﺸﺮ«‪.‬‬ ‫)‪ (٢‬ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ﺍﻟﺴﺎﺑﻖ‪.‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ١٨/٢ :‬ ‪.١٩‬‬ ‫‪183‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫ﻓﻘﺎﻝ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺍﻟﻌﺸﺮ ﻓﻲ ﺍﻟﺤﺐ‪ ،‬ﻭﺍﻟﺨﺮﺍﺝ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻛﺬﻟﻚ ﻗﺎﻝ‬ ‫ﺍﻟﺮﺣﻤﻦ ﻭﺍﻟﺰﻫﺮﻱ ﻭﻳﺤﻴﻰ ﺍﻷﻧﺼﺎﺭﻱ‬ ‫ٰ‬‫ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺭﺑﻴﻌﺔ ﺑﻦ ﻋﺒﺪ‬ ‫ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ ﻭﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ‬ ‫ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﺑﻮ‬ ‫ﻋﺒﻴﺪ‪ ،‬ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻗﻠﻴﻠﺔ ﻋﺪﺩﻫﺎ‪ :‬ﻻ ﺗﺠﺐ ﻓﻴﻤﺎ ﺃﺧﺮﺟﺖ ﺃﺭﺽ ﺍﻟﺨﺮﺍﺝ ﺍﻟﻌﺸﺮ‬ ‫ﻭﻻ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪.‬‬ ‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﺄﻣﺎ ﻓﻲ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻓﻼ ﻣﻌﻨﻰ ﻟﻘﻮﻝ ﺧﺎﻟﻒ ﻗﺎﺋﻠﺔ ﺍﻟﻜﺘﺎﺏ ‪‬‬ ‫ﻓﻘﻮﻟﻪ‪] ﴾¨ § ¦ ¥ ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٤١ :‬ﻭﺃﻣﺎ ﺍﻟﺴﻨﺔ ﻓﻘﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪:‬‬ ‫»ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺴﺔ ﺃﻭﺳﻖ ﺻﺪﻗﺔ«‪ .‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺒﺎﺭﻙ‪ :‬ﻓﻲ ﻗﻮﻝ ﺍﷲ ‪: 8‬‬ ‫﴿ ‪] ﴾ o n m l k‬ﺍﻟﺒﻘﺮﺓ‪.[٢٦٧ :‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻣﻌﻨﻰ ﺗﺜﺒﺖ ﺃﺭﺽ ﺍﻟﺨﺮﺍﺝ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‬ ‫ﻫﺬﺍ ﻓﻲ ﺍﻷﺭﺽ ﺍﻟﺘﻲ ﺗﺜﺒﺖ ﺻﺎﻓﻴﺔ ﻟﻠﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺃﺧﺬﻫﺎ ﺃﻫﻠﻬﺎ ﺑﺎﻟﺨﺮﺍﺝ‪ ،‬ﻷﻧﻬﻢ‬ ‫ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﺨﺮﺍﺝ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ﺍﷲ‪ ،‬ﻋﻠﻰ ﻧﺤﻮ ﻣﺎ ﻳﺮﻭﻯ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺃﻧﻪ‬ ‫ﻣﺎ ﺳﻴﺢ ﻋﻠﻰ ﺍﻷﺭﺽ ﻋﻠﻰ ﺇﺧﺮﺍﺝ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﺇﺫﺍ ﺛﺒﺖ ﺍﻟﻤﻌﻨﻰ ﻫﻜﺬﺍ ﺇﻥ ﻛﺎﻥ‪،‬‬ ‫ﻓﻤﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺍﻟﺼﻮﺍﻓﻲ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺰﺭﺍﻋﺔ‬ ‫ﻟﻠﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺟﻤﻠﺔ ﻣﺎﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ‬ ‫ﻣﻦ ﻗﻮﻟﻬﻢ ﺍﺧﺘﻼﻓﺎ‪ .‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻤﺸﺎﺭﻛﺔ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﺷﻲﺀ ﻣﻨﻬﺎ‬ ‫ﺑﺴﻬﻢ ﻣﻌﻠﻮﻡ ﻓﻲ ﺟﻤﻠﺔ ﺛﻤﺮﺗﻬﺎ ﻓﻼ ﺯﻛﺎﺓ ﻓﻲ ﺳﻬﻢ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻗ ‪‬ﻞ ﺃﻭ ﻛﺜﺮ‪ ،‬ﺇﺫﺍ‬ ‫ﺑﻠﻐﺖ ﺍﻟﺰﺭﺍﻋﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻭ ﻟﻢ ﺗﺒﻠﻎ ﺃﻭ ﺑﻠﻐﺖ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﻣﺎ ﺛﺒﺖ‬ ‫ﻟﻠﻤﺘﻌﺒﺪﻳﻦ ﺑﺄﺣﻜﺎﻡ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺛﻤﺮﺓ ﺍﻟﺼﺎﻓﻴﺔ ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﺍﻟﺨﺮﺍﺝ ﺃﺟﺮﺓ ﻣﻌﺮﻭﻓﺔ ﻟﻴﺲ ﺑﺴﻬﻢ ﻣﻌﺮﻭﻑ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﻬﻢ‪ ،‬ﻓﻴﺨﺮﺝ ﻋﻨﺪﻱ‬ ‫ﻓﻲ ﻣﻌﻨﻰ ﺍﻻﺗﻔﺎﻕ ﺃﻥ ﻋﻠﻰ ﺍﻟﺰﺍﺭﻉ ﻟﻬﺬﻩ ﺍﻟﺼﻮﺍﻓﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﺍﻟﺰﻛﺎﺓ؛ ﻷﻧﻬﺎ‬ ‫ﻣﺎﻝ ﻟﻪ ﻗﺪ ﺍﺳﺘﺤﻘﻬﺎ ﺑﺎﻷﺟﺮﺓ‪ ،‬ﻭﻻ ﺷﺮﻛﺔ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻣﻌﻪ‪ .‬ﻭﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺘﻠﻒ ﻓﻴﻪ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪184‬‬ ‫ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺷﺮﻛﺎﺀ ﺑﺴﻬﻢ ﻣﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﻓﻤﻌﻲ‪ ،‬ﺇﻧﻪ ﻓﻲ ﺑﻌﺾ‬ ‫ﺍﻟﻘﻮﻝ‪ :‬ﻻ ﺯﻛﺎﺓ ﻋﻠﻰ ﺷﺮﻳﻜﻬﻢ ﻓﻲ ﺍﻟﺰﺭﺍﻋﺔ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ‬ ‫ﻋﻠﻰ ﺷﺮﻳﻜﻬﻢ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺟﻤﻠﺔ ﻣﺎ ﺑﺄﻳﺪﻳﻬﻢ ﻣﻦ ﻣﺎﻝ ﺍﷲ ﻣﺎ ﻳﺠﺐ‬ ‫‬ ‫ﻋﺎﻣﻼ ﻭﻛﺎﻥ‬‫‬ ‫ﻋﺎﻣﻼ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ‬‫ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺗﺒﻌﺎ ﻟﻬﻢ ﺣﺘﻰ ﺗﺠﺐ ﻓﻲ ﺯﺭﺍﻋﺘﻪ ﻫﻮ‬‫‬ ‫ﺩﺍﺧﻼ ﻓﻴﻪ ﺑﺴﺒﺐ ﻣﺸﺎﺭﻛﺔ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ ﺣﺘﻰ ﺗﺠﺐ ﻋﻠﻴﻪ ﻓﻲ ﻣﺎﻟﻪ ﺧﺎﺻﺔ ﺍﻟﺰﻛﺎﺓ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬ ‫ﺍﻟﺸﺮﻛﺎﺀ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺰﺭﺍﻋﺔ ﻭﺍﺣﺪﺓ ﻟﻢ ﻳﺤﻤﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ‬ ‫ﺑﻌﺾ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺰﺭﺍﻋﺔ ﻭﺍﺣﺪﺓ ﻧﺼﻴﺐ ﺟﻤﻴﻊ ﺍﻟﺸﺮﻛﺎﺀ‬ ‫ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺟﺐ ﻋﻠﻴﻬﻢ ﻭﺣﻤﻠﻮﺍ ﻋﻠﻰ ﺑﻌﻀﻬﻢ)‪.(١‬‬ ‫‪ ١٥٠‬ا< ‪ RG‬اﻷرض و‪ E 8N6$‬ا ة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﺍﻟﻌﺎﻣﻞ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻘﺎﺋﻢ ﺑﺎﻟﻨﺨﻞ ﺃﻭ ﺍﻟﺸﺠﺮ ﺃﻭ ﺍﻟﺤﺮﺙ‬ ‫ﺑﺠﺰﺀ ﻣﻨﻪ ﻳﺴﻘﻲ ﻭﻳﺆﺑﺮ ﺃﻭ ﻳﻘﻠﺐ ﺍﻷﺭﺽ ﻭﻳﻠﻘﻲ ﺍﻟﺒﺬﺭ ﻭﻳﺘﺮﻛﻪ ﻟﻠﻤﻄﺮ‪ ،‬ﺗﺎﺑﻊ ﻟﺮﺏ‬ ‫ﺗﺎﺑﻌﺎ ﻟﻪ ﺃﻧﻪ ﺗﻠﺰﻣﻪ ﺍﻟﺰﻛﺎﺓ ﻣﻌﻪ‬ ‫ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻫﻮ ﺍﻟﻨﺨﻞ ﻭﺍﻟﺸﺠﺮ ﻭﺍﻟﺤﺮﺙ‪ ،‬ﻭﻣﻌﻨﻰ ﻛﻮﻧﻪ ‬ ‫ﺑﻮﺟﻮﺩ ﺍﻟﻨﺼﺎﺏ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺃﺟﺎﺯ ﺫﻟﻚ‪ ،‬ﺍﻟﻤﺪﻟﻮﻝ ﻋﻠﻴﻪ ﺑﺎﻟﻤﻘﺎﻡ‬ ‫ﻭﺍﻟﺴﻴﺎﻕ ﻣﻦ ﻋﻤﻞ ﺍﻟﻨﺨﻞ ﻭﺍﻟﺸﺠﺮ ﻭﺍﻷﺭﺽ ﺑﺠﺰﺀ ﻣﻦ ﺛﻤﺮﻫﺎ‪ ،‬ﻛﺮﺑﻊ ﻭﺧﻤﺲ ﻭﺃﻗﻞ‬ ‫ﻭﺃﻛﺜﺮ‪ ،‬ﻭﺍﻟﻤﺎﻧﻊ ﻟﺬﻟﻚ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻌﺸﺮ ﻋﻠﻰ ﺭﺏ ﺍﻟﺒﺬﺭ‪ ،‬ﻫﻮ ﻣﺎ ﻳﻠﻘﻰ ﻓﻲ ﺍﻷﺭﺽ‬ ‫ﻟﻴﻨﺒﺖ‪ ،‬ﻭﺭﺑﻪ ﻫﻮ ﺭﺏ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻟﻠﻌﺎﻣﻞ ﻋﻨﺎﺅﻩ ﻣﻦ ﺍﻟﺜﻤﺎﺭ ﺃﻭ ﻣﻦ ﺍﻟﻨﻘﺪ ﺃﻭ ﻣﻦ ﻏﻴﺮ‬ ‫ﺃﺟﻴﺮﺍ‪.‬‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻓﻲ ﺍﻟﻘﻮﺍﻋﺪ‪ :‬ﺍﻟﻌﺎﻣﻞ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﺗﺒﻊ ﻟﺼﺎﺣﺐ ﺍﻟﻤﺎﻝ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﺗﺨﺮﺟﻪ ﺍﻷﺭﺽ ﺍﻟﻤﺴﺘﺄﺟﺮﺓ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ‪ :‬ﻋﻠﻰ‬ ‫ﺭﺏ ﺍﻷﺭﺽ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻭﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﻋﻠﻰ ﻣﺎﻟﻚ ﺍﻟﺰﺭﻉ ﺍﻟﻤﺴﺘﺄﺟﺮ ﺩﻭﻥ ﺭﺏ ﺍﻷﺭﺽ‪ ،‬ﻭﺇﺫﺍ ﺭﺟﻊ ﺇﻟﻰ ﺍﻟﻌﻨﺎﺀ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٧٦/١٧ :‬ ‪.١٧٧‬‬ ‫‪185‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫‬‫‪‬‬ ‫ﺑﺪﺭﺍﻫﻢ ﺍﻟﻌﻨﺎﺀ ﺇﻟﻰ‬ ‫ﻗﺪﺭﻩ ﺍﻟﻌﺪﻭﻝ ﻭﻻ ﺯﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﻟﻮ ﺭﺟﻌﻮﺍ ‬ ‫ﺍﻟﻐﻠﺔ ﻓﺄﻋﻄﻮﻩ ﻣﻨﻬﺎ ﺑﺮﺿﺎﻫﻤﺎ‪ ،‬ﺃﻭ ﺃﻋﻄﻮﻩ ﻣﻨﻬﺎ ﺑﻼ ﺗﻘﻮﻳﻢ ﺑﺎﻟﺪﺭﺍﻫﻢ‪.‬‬ ‫ﻭﻛﺬﺍ ﻻ ﺯﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ ﺇﺫﺍ ﻋﻘﺪ ﻋﻠﻰ ﻛﻴﻞ ﻣﻌﻠﻮﻡ ﻭﻟﻮ ﻣﻦ ﺫﻟﻚ ﺍﻟﺰﺭﻉ ﺃﻭ‬ ‫ﺍﻟﺜﻤﺮ‪ ،‬ﻭﺫﻟﻚ ﻛﻤﺴﺘﺄﺟﺮ ﺑﻔﺘﺢ ﺍﻟﺠﻴﻢ‪ ،‬ﺃﻱ‪ :‬ﻣﻄﻠﻮﺏ ﻣﻨﻪ ﺃﻥ ﻳﻌﻤﻞ ﺑﺄﺟﺮﺓ ﻟﺤﺮﺙ‬ ‫ﺃﺭﺽ ﺑﺴﻬﻢ‪ ،‬ﻛﺮﺑﻊ ﻭﺧﻤﺲ ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺛﻤﺎﺭﻫﺎ‪ ،‬ﻭﺍﻟﺒﺬﺭ ﻣﻦ ﺭﺑﻬﺎ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬ ‫ﺍﻟﺒﺬﺭ ﻣﻦ ﺍﻟﻌﺎﻣﻞ ﻋﻨﺪ ﺑﻌﺾ ﺃﻭ ﻟﺴﻘﻲ ﺍﻟﻨﺨﻞ ﻭﻗﻴﺎﻡ ﺑﻪ ﻛﺘﺄﺑﻴﺮﻫﺎ ﺑﺴﻬﻢ ﻣﻦ‬ ‫ﺛﻤﺮﻫﺎ‪ ،‬ﺃﻭ ﻟﺴﻘﻲ ﻋﻨﺐ ﻭﻗﻴﺎﻡ ﺑﻪ ﺑﺴﻬﻢ ﻣﻦ ﺛﻤﺮﻩ‪ ،‬ﻭﻟﺘﺄﺑﻴﺮ ﻧﺨﻞ ﺑﺴﻬﻢ ﻣﻦ ﺛﻤﺮﻩ‬ ‫ﺃﻭ ﻟﺴﻘﻲ ﺣﺮﺙ ﺑﻌﺪ ﻭﺟﻮﺩﻩ ﻋﻨﺪ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺍﻟﻨﺨﻞ ﻳﺬﻛﺮ ﻭﻳﺆﻧﺚ ﻛﻤﺎ ﻓﻌﻞ‬ ‫ﺍﻟﻤﺼﻨﻒ‪ ،‬ﻓﻌﻠﻰ ﺍﻹﺟﺎﺯﺓ ﺯﻛﺎﺓ ﺍﻟﺮﺑﻊ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﺷﺮﻃﻬﻤﺎ ﻓﻲ ﺍﻟﺴﻬﻢ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﺳﺘﺄﺟﺮﻩ ﺑﺎﻟﺮﺑﻊ ﻓﻌﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻟﺮﺑﻊ‪ ،‬ﻭﻫﻜﺬﺍ؛ ﻭﻋﻠﻰ ﺍﻟﻤﻨﻊ ﻓﻠﻸﺟﻴﺮ ﺃﻱ‪ :‬ﺍﻟﻤﺄﺟﻮﺭ‬ ‫ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﻌﻘﺪ ﻟﻪ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﻋﻤﻠﻪ‪ ،‬ﻣﻦ ﺣﺮﺙ ﺃﻭ ﺳﻘﻲ ﻭﻗﻴﺎﻡ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺎ‬ ‫ﺑﺄﻱ ﻧﻮﻉ ﻳﻌﻄﻰ ﻋﻨﺎﺅﻩ ﺃﻋﻄﻲ ﺑﺎﻟﻔﻀﺔ ﺃﻭ ﺍﻟﺬﻫﺐ‪.‬‬ ‫ﻋﺒﺪﺍ ﺃﻭ ﺩﺍﺑﺔ‬‫‬ ‫ﻣﻌﻂ ‬ ‫ﻃﻔﻼ ﺃﻭ ‬‫ﻭﻋﻠﻰ ﺭﺏ ﺍﻟﺰﺭﻉ ﺃﻭ ﺍﻟﺜﻤﺮ ﺃﻭ ﺍﻟﻌﻨﺐ ﺍﻟﺰﻛﺎﺓ ﻭﻛﺬﺍ‬ ‫ﺃﺭﺿﺎ ﺃﻭ ﻣﺎﺀ ﻟﺤﺮﺙ ﺑﻤﻌﻠﻮﻡ‪،‬‬ ‫ﺣﻤﺎﺭﺍ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﺃﻭ ‬ ‫‬‫ﺟﻤﻼ ﺃﻭ ‬ ‫ﺑﻐﻼ ﺃﻭ‬‫‬‫ﺑﻘﺮﺓ ﺃﻭ‬ ‫ﺃﻱ‪ :‬ﺑﺴﻬﻢ ﻣﻌﻠﻮﻡ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻤﻨﻊ ﻟﻠﺠﻬﻞ ﺃﻱ‪ :‬ﻓﻨﻘﻮﻝ‪ :‬ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﻤﻨﻊ ﻟﻠﺠﻬﻞ‪،‬‬ ‫ﻭﻭﺟﻪ ﺍﻟﺠﻬﻞ ﺃﻧﻪ ﻻ ﻳﺪﺭﻱ ﺃﻳﻨﺒﺖ ﻣﺎ ﺣﺮﺙ ﺃﻡ ﻻ‪ ،‬ﺃﻭ ﻳﺜﻤﺮ ﺍﻟﻨﺨﻞ ﻭﺍﻟﺸﺠﺮ ﺃﻭ‬ ‫ﻻ‪ ،‬ﻭﺇﻥ ﻧﺒﺖ ﺃﻭ ﺃﺛﻤﺮ ﻓﻼ ﻳﺪﺭﻱ ﻗﺒﻞ ﻛﻢ ﻳﻨﺒﺖ ﺃﻭ ﻳﺜﻤﺮ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﺃﻳﺼﻠﺢ ﺃﻡ‬ ‫ﻳﻔﺴﺪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺩﺧﻞ ﺍﻷﺟﻴﺮ ﺑﻌﺪ ﺍﻟﺤﺮﺙ ﻭﺍﻹﻧﺒﺎﺕ ﻭﺍﻹﺛﻤﺎﺭ‪ ،‬ﻭﻻ ﻳﺪﺭﻱ ﻗﺪﺭ‬ ‫ﺫﻟﻚ ﺍﻟﺮﺑﻊ ﺃﻭ ﺍﻟﺨﻤﺲ ﺃﻭ ﻧﺤﻮﻫﻤﺎ‪ ،‬ﺃﻭ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﺰﺍﺭﻋﺔ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺤﺮﺙ ﻋﻠﻰ‬ ‫‬ ‫ﺍﻟﻌﺸﺮ ﺃﻭ ﻧﺼﻔﻪ ﻋﻠﻰ ﺭﺏ ﺍﻟﺰﺭﻉ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﺎﻣﻞ‪ ،‬ﻋﻠﻰ‬ ‫‬‫ﺑﺠﺰﺀ‬ ‫ﺍﻟﻤﺸﺎﺭﻛﺔ ﻓﻲ ﺍﻟﺜﻤﺮ‬ ‫ﺃﻥ ﺍﻟﺒﺬﺭ ﻣﻨﻪ‪ ،‬ﻭﻟﺮﺏ ﺍﻟﺪﺍﺑﺔ ﻋﻨﺎﺅﻫﺎ‪ ،‬ﻭﻛﺬﺍ ﻟﺮﺏ ﺍﻟﻄﻔﻞ ﺃﻭ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻟﻸﺭﺽ‬ ‫ﻧﻘﺼﺎﻧﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺃﺭﺵ ﻣﺎ ﺃﻧﻘﺼﻪ ﺍﻟﺤﺮﺙ‪ ،‬ﻭﻟﻠﻤﺎﺀ ﻗﻴﻤﺘﻪ ﻭﻋﻠﻰ ﺍﻹﺟﺎﺯﺓ ﻓﻬﻮ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻛﺬﺍ ﻧﺼﻔﻪ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﺍﺗﻔﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﺬﺭ ﻣﻦ ﺍﻟﻌﺎﻣﻞ ﻓﻲ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪186‬‬ ‫ﺗﻠﻚ ﺍﻟﺼﻮﺭ ﻓﻌﻠﻰ ﺍﻹﺟﺎﺯﺓ ﺍﻟﺰﻛﺎﺓ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻣﺎ ﺍﺗﻔﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺻﺎﺣﺐ‬ ‫ﺍﻟﻤﺎﻝ ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ ﻓﺎﻟﺨﻼﻑ ﺛﺎﺑﺖ ﻓﻲ ﺍﻟﻜﻞ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻣﻦ ﻃﻠﺐ ﻣﻦ ﺃﺣﺪ ‬ ‫ﻋﻤﻼ ﻓﻲ ﻣﺎﻟﻪ ﻋﻠﻰ ﻣﺸﺎﺭﻛﺔ ﻟﻪ ﺑﻼ‬ ‫ﻣﺸﺎﺭﻃﺔ ﺑﻴﻨﻬﻤﺎ ﺣﺘﻰ ﺣﺼﺪ ﺍﻟﺜﻤﺮﺓ ﻓﺄﻋﻄﺎﻩ ﻣﻨﻬﺎ ﻓﺈﻥ ﻗﺼﺪ ﺍﻷﺟﺮﺓ ﻓﺰﻛﺎﺓ ﻣﺎ ﺃﻋﻄﺎﻩ‬ ‫ﺟﺰﺀﺍ ﻣﻨﻬﺎ ﻛﻨﺼﻒ ﻭﺛﻠﺚ ﻟﺰﻣﺖ ﺍﻟﻌﺎﻣﻞ ﺑﻘﺪﺭ ﺣﺼﺘﻪ‪ ،‬ﻭﺇﻥ‬ ‫‬‫ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﺎﻩ‬ ‫ﺃﺩﺧﻠﻪ ﻋﻠﻰ ﺃﻥ ﻟﻪ ﺳﺪﺱ ﺛﻤﺮﺓ ﻧﺨﻠﺔ ﺃﻭ ﺛﻼﺙ ﻣﻌﻴﻨﺎﺕ ﻟﺰﻣﺘﻪ ﻓﻲ ﺣﺼﺘﻪ ﻣﻨﻬﺎ‪،‬‬ ‫ﻭﻋﻠﻰ ﺭﺏ ﺍﻟﻤﺎﻝ ﺯﻛﺎﺓ ﺍﻟﻨﺨﻼﺕ‪.‬‬ ‫‬ ‫ﻋﺎﻣﻼ ﻟﻪ ﺛﻤﺮﺓ ﺃﺭﺽ ﻣﻌﻴﻨﺔ ﺃﻭ ﻧﺨﻞ ﻓﺰﻛﺎﺗﻬﺎ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ ﺇﻥ‬ ‫ﻭﻣﻦ ﺃﻋﻄﻰ‬ ‫ﺃﺻﺎﺏ ﺭﺏ ﺍﻟﻤﺎﻝ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﻷﻧﻪ ﻣﺠﻬﻮﻝ ﻭﻟﻴﺲ ﺑﺄﺟﺮﺓ ﻣﻌﻠﻮﻣﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻛﻞ ﻣﻘﺎﻃﻌﺔ ﺃﻭ ﻣﻌﺎﻣﻠﺔ ﺃﻭ ﺷﺮﻁ ﻻ ﻳﺠﻮﺯ ﺷﺮ ﻋﺎ ﻓﻬﻲ ﻓﻴﻪ ﻋﻠﻰ ﺭﺏ ﺍﻟﻤﺎﻝ‬ ‫ﻣﻦ ﺛﻤﺮﺗﻪ ﻷﻥ ﺃﺻﻠﻬﺎ ﻟﻪ‪.‬‬ ‫ﻭﻣﻦ ﻋﻤﻞ ﻟﻤﻦ ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﺑﺠﺰﺀ ﻣﺜﻞ ﺍﻟﻤﺴﺠﺪ ﻭﺍﻟﻤﺸﺮﻙ ﻓﻬﻞ ﺗﻠﺰﻣﻪ ﺯﻛﺎﺓ‬ ‫ﺟﺰﺋﻪ ﺇﻥ ﺗ ‪‬ﻢ ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﺍﻟﻤﺠﻤﻮﻉ ﺃﻭ ﻻ؟ ﻗﻮﻻﻥ‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﺑﺠﺰﺀ ﻳﻀﻢ ﻣﺎﻟﻪ ﺇﻟﻰ‬ ‫ﺫﻟﻚ ﺍﻟﺠﺰﺀ ﻭﻳﺴﺘﺘﻢ)‪.(١‬‬ ‫‪ ١٥١‬اﻷرض ‪ 3%m'T‬ا‪a‬ء و ر‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻷﺭﺽ ﻳﺴﺘﺄﺟﺮﻫﺎ ﺍﻟﻤﺮﺀ ﻭﻳﺰﺭﻋﻬﺎ ﻓﺘﺨﺮﺝ ﺣﺒ‪‬ﺎ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪:‬‬ ‫ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺰﺭﻉ ﺩﻭﻥ ﺭﺏ ﺍﻟﻤﺎﻝ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺳﻔﻴﺎﻥ‬ ‫ﺍﻟﺜﻮﺭﻱ ﻭﺷﺮﻳﻚ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ﻭﺃﺑﻲ ﺛﻮﺭ‪ ،‬ﻭﺣﻜﻰ ﺃﺑﻮ ﺛﻮﺭ ﺫﻟﻚ ﻋﻦ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ :‬ﺍﻟﻌﺸﺮ ﻋﻠﻰ ﺭﺏ ﺍﻷﺭﺽ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺴﺘﺄﺟﺮ ﺷﻲﺀ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٥٠/٣ :‬ ‪.٥٣‬‬ ‫‪187‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺑﺎﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﻗﻮﻝ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺑﻤﺎ ﻳﺸﺒﻪ ﻣﻌﺎﻧﻲ‬ ‫ﺍﻻﺗﻔﺎﻕ ﻣﻌﻨﺎ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﺑﻴﻨﻬﻢ ﺍﺧﺘﻼﻓﺎ‪ ،‬ﻓﺈ ﺫﺍ ﺛﺒﺘﺖ ﺍﻷﺟﺮﺓ)‪.(١‬‬ ‫‪ N‬إ]اج ا ة ‪ ./‬ا‪:OG‬‬‫‪١٥٢‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﺎ ﺇﺫﺍ ﻟﻢ ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺣﺼﺔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬ ‫ﺍﻟﺸﺮﻳﻜﻴﻦ ﺇﻻ ﺑﺎﻟﺤﻤﻞ ﻋﻠﻰ ﺣﺼﺔ ﺍﻵﺧﺮ ﻫﻞ ﺗﺆﺩﻯ ﻛﺄﻧﻬﺎ ﺯﻛﺎﺓ ﻭﺍﺣﺪ ﻭﻋﻠﻰ ﻛﻞ‬ ‫ﻭﺍﺣﺪ ﻳﺆﺩﻱ ﻣﺎ ﻋﻠﻴﻪ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻛﻞ ﺫﻟﻚ ﻣﺠﺰ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻷﻧﻬﺎ ﺇﺫﺍ ﺃﺧﺮﺟﺖ ﻓﻘﺪ ﺃﺩﻳﺖ ﺳﻮﺍﺀ‬ ‫ﺃﺧﺮﺟﻬﺎ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺑﺈﺫﻥ ﺍﻵﺧﺮ ﺃﻡ ﺃﺧﺮﺝ ﻛﻞ ﻧﺼﻴﺒﻪ‪.‬‬ ‫ﻭﻫﺬﺍ ﻓﻲ ﺧﺎﺻﺔ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﺎ ﺃﺧﺬﻫﺎ ﻟﻺﻣﺎﻡ ﻓﺈﻧﻪ ﻳﺄﺧﺬﻫﺎ ﻣﻦ ﺍﻟﺠﻤﻠﺔ ﺇﺫ‬ ‫ﻻ ﻳﻔﺮﻕ ﺑﻴﻦ ﻣﺠﺘﻤﻊ)‪.(٢‬‬ ‫‪ ١٥٣‬ا`ا  أ‪ ./ /P‬ا‪4‬ث‪:‬‬ ‫ﻭﺇﺫﺍ ﺍﺷﺘﺮﻙ ﺭﺟﻼﻥ ﻓﻲ ﺣﺮﺙ ﺃﻧﺼﺎﻓﺎ ﻳﻘﻮﻝ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﻭﺭﺟﻼﻥ ﺍﺷﺘﺮﻛﺎ ﺣﺮﺛﺎ‬ ‫ﺃﻧﺼﺎﻓﺎ ﻭﺟﻌﻼ ﺍﻟﺒﺬﺭ ﺃﺛﻼﺛﺎ ﺳﻮﺍﺀ ﺟﻌﻼ ﺍﻷﺭﺽ ﺃﻧﺼﺎﻓﺎ ﺃﻭ ﺃﺛﻼﺛﺎ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﻘﺴﻤﺎﻥ‬ ‫ﻭﻳﻌﺸﺮﺍﻥ ﻋﻠﻰ ﻣﺎ ﺍﺗﻔﻘﺎ ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺍﻷﻣﻮﺍﻝ ﻓﺪﻝ ﻗﻮﻟﻬﻢ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﺣﻖ ﻟﻠﺰﺭﻉ‬ ‫ﻻ ﺍﻷﺭﺽ«‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﺭﺟﻼﻥ ﺍﺷﺘﺮﻛﺎ ﺣﺮﺛﺎ ﺃﻧﺼﺎﻓﺎ ﺃﻱ‪:‬‬ ‫ﺟﻌﻼﻩ ﺃﻧﺼﺎﻓﺎ‪ ،‬ﻭﺟﻌﻼ ﺍﻟﺒﺬﺭ ﺃﺛﻼﺛﺎ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﻳﻌﻄﻲ ﺛﻠﺚ ﺍﻟﺒﺬﺭ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﺛﻠﺜﻴﻪ‪،‬‬ ‫ﺳﻮﺍﺀ ﺟﻌﻼ ﺍﻷﺭﺽ ﺃﻧﺼﺎﻓﺎ ﺑﺄﻥ ﻛﺎﻥ ﻛﻞ ﻣﻨﻬﻤﺎ ﻧﺼﻒ ﺍﻷﺭﺽ ﻟﻪ‪ ،‬ﺃﻭ ﺃﺛﻼﺛﺎ ﺃﻭ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.١٩٩/١٧ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.١٧/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪188‬‬ ‫ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺍﻷﺭﺽ ﻟﻮﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻭ ﻟﻐﻴﺮﻫﻤﺎ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﻘﺴﻤﺎﻥ ﺍﻟﺰﺭﻉ‬ ‫ﻧﺼﻔﻴﻦ ﻭﻳﻌﺸﺮﺍﻥ‪ ،‬ﺃﻱ‪ :‬ﻳﺨﺮﺟﺎﻥ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻛﺬﺍ ﻳﺨﺮﺟﺎﻥ ﻧﺼﻔﻪ ﺇﻥ ﻟﺰﻡ ﻧﺼﻒ‬ ‫ﺍﻟﻌﺸﺮ ﻋﻠﻰ ﻣﺎ ﺍﺗﻔﻘﺎ ﻣﻦ ﺃﻥ ﺍﻟﺰﺭﻉ ﻗﺴﻤﺎﻥ‪ ،‬ﻓﺎﻟﻌﺸﺮ ﻗﺴﻤﺎﻥ‪ ،‬ﻭﺇﻥ ﺍﺷﺘﺮﻛﺎ ﺍﻟﺤﺮﺙ‬ ‫ﺃﺛﻼﺛﺎ ﻓﺎﻟﻌﺸﺮ ﺃﺛﻼﺙ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻮ ﻛﺎﻧﻮﺍ ﺛﻼﺛﺔ ﺃﻭ ﺃﻛﺜﺮ ﺗﻜﻮﻥ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ‬ ‫ﻣﺎ ﺍﺗﻔﻘﺎ ﻓﻲ ﺍﻟﺤﺮﺙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺍﻷﻣﻮﺍﻝ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﺒﺬﻭﺭ‪ ،‬ﻓﻤﻦ ﺃﻋﻄﻰ ﺛﻠﺜﻲ‬ ‫ﺍﻟﺒﺬﺭ ﻓﻌﻠﻴﻪ ﺛﻠﺜﺎ ﺍﻟﺰﻛﺎﺓ ﻛﻠﻬﺎ ﻓﻲ ﻣﺎﻟﻪ ﻭﺣﺪﻩ‪ ،‬ﻭﻣﻦ ﺃﻋﻄﻰ ﺛﻠﺜﻪ ﻓﻌﻠﻴﻪ ﺛﻠﺜﻬﺎ ﻛﻠﻬﺎ‬ ‫ﻓﻲ ﻣﺎﻝ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﻻ ﺃﺟﺮﺓ ﻟﻨﻘﺺ ﺃﺭﺿﻪ ﺇﻥ ﺣﺮﺛﻪ ﻓﻲ ﺃﺭﺿﻪ؛ ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻧﻘﺼﻬﺎ ﺑﺤﺮﺛﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺣﺮﺛﻪ ﻓﻲ ﺃﺭﺽ ﺻﺎﺣﺐ ﺍﻟﺰﺭﻉ ﻓﻼ ﻧﻘﺺ ﻟﺼﺎﺣﺒﻪ؛ ﻷﻧﻪ‬ ‫ﻗﺪ ﺃﺧﺬ ﺍﻟﺤﺮﺙ ﻛﻠﻪ ﻓﻲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻓﺪﻝ ﻗﻮﻟﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﻗﻮﻝ ﺃﺻﺤﺎﺏ‬ ‫ﺍﻷﻭﻝ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺜﺎﻧﻲ ﻋﻠﻰ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﺣﻖ ﻟﻠﺰﺭﻉ ﻻ ﺍﻷﺭﺽ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪:‬‬ ‫ﺣﻖ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ)‪.(١‬‬ ‫‪ +- ١٥٤‬إ‪O‬ء ا`‪ e‬ز ‪:8` 8‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻣﺪﻯ ﺟﻮﺍﺯ ﺇﻋﻄﺎﺀ ﺍﻟﺸﺮﻳﻚ ﺯﻛﺎﺗﻪ ﻟﺸﺮﻳﻜﻪ‪ ،‬ﻓﻘﻴﻞ‬ ‫ﻟﻪ‪ :‬ﺃﻧﺎﺱ ﻣﺸﺘﺮﻛﻮﻥ ﻓﻲ ﻣﺎﻝ ﻫﻞ ﻳﺠﻮﺯ ﻟﻬﻢ ﺃﻥ ﻳﻌﻄﻲ ﺑﻌﻀﻬﻢ ﺯﻛﺎﺓ ﺑﻌﺾ ﺑﻌﺪ‬ ‫ﻗﺴﻤﺔ ﺍﻟﺜﻤﺮﺓ ﺃﻭ ﻗﺒﻠﻬﺎ؟‬ ‫ﻓﻘﺎﻝ‪:‬‬ ‫ﺃﻣﺎ ﺯﻛﺎﺓ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ ﺑﻴﻨﻬﻢ ﻓﻼ ﻳﺤﻞ ﻷﺣﺪ ﻣﻨﻬﻢ ﺃﻥ ﻳﺄﺧﺬﻫﺎ‪ ،‬ﻷﻧﻬﺎ ﺯﻛﺎﺓ‬ ‫ﺟﻤﻴﻌﻬﻢ‪ ،‬ﻓﺄﺧﺬﻫﺎ ﺃﻭ ﺃﺧﺬ ﺷﻲﺀ ﻣﻨﻬﺎ ﺇﻧﻤﺎ ﻫﻮ ﺃﺧﺬ ﻟﺰﻛﺎﺗﻪ ﺃﻭ ﻟﺸﻲﺀ ﻣﻦ ﺯﻛﺎﺗﻪ‬ ‫ﺳﻮﺍﺀ ﻋﻨﺪﻱ ﻗﺴﻤﺖ ﺍﻟﻐﻠﺔ ﺃﻭ ﻟﻢ ﺗﻘﺴﻢ ﻓﺈﻧﻬﺎ ﺇﻧﻤﺎ ﻭﺟﺒﺖ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﻐﻠﺔ‬ ‫ﻗﺴﻤﺎ ﻟﻠﺰﻛﺎﺓ ﺑﻞ ﺍﻟﺰﻛﺎﺓ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﺍﺷﺘﺮﺍﻛﻬﺎ‬ ‫‬‫ﻓﻘﺴﻤﺘﻬﺎ ﺑﻌﺪ ﺍﻟﺪﺭﺍﻙ ﻻ ﻳﻜﻮﻥ‬ ‫ﺍﻷﻭﻝ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٥٣/٣ :‬ ‪ ،٥٤‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫‪189‬‬‫ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻴﺠﺐ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺸﺮﻛﺎﺀ ﺃﻥ ﻳﺤﺎﻓﻆ ﻋﻠﻰ ﺇﺧﺮﺍﺝ‬ ‫ﺟﺰﺀﺍ ﻣﻦ ﺯﻛﺎﺗﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﺼﺢ ﺃﻥ‬ ‫‬‫ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻛﻞ ﻗﺴﻢ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻐﻠﺔ؛ ﻷﻥ‬ ‫ﻳﻜﺘﻔﻰ ﺑﺎﻟﺸﺮﻳﻚ ﺍﻟﺜﻘﺔ ﻓﻲ ﺇﺧﺮﺍﺟﻬﺎ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٥٨ /٢ :‬ ‪.٥٩‬‬ ‫‪190‬‬ ‫ا ة وا‪AP‬‬ ‫‪ A;W ١٥٥‬ا رع و‪ E 8N6$‬ا ة‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﻣﻦ ﻏﺼﺐ ﺯﺭ ﻋﺎ ﻓﺤﺮﺛﻪ ﻓﺎﻟﺰﺭﻉ ﻟﺮﺑﻪ ﻭﻋﻠﻴﻪ ﺯﻛﺎﺗﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻟﻠﻐﺎﺻﺐ ﻭﻋﻠﻴﻪ ﻋﺸﺮﻩ‪ ،‬ﻭﻏﺮﻡ ﻣﺜﻞ ﺍﻟﺒﺬﺭ ﺃﻭ ﻗﻴﻤﺘﻪ ﻟﺮﺑﻪ«؛ ﻟﻤﺎ ﺭﻭﻱ »ﻣﻦ‬ ‫‬ ‫ﻣﻜﻴﻼ ﺃﻭ ﻣﻮﺯﻭ ﻧﺎ ﻓﺎﺳﺘﻬﻠﻜﻪ ﻏﺮﻡ ﻣﺜﻠﻪ ﻣﻦ ﺟﻨﺴﻪ ﻭﻛﻴﻠﻪ ﺃﻭ ﻭﺯﻧﻪ«)‪.(١‬‬ ‫ﻏﺼﺐ‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻣﻦ ﻏﺼﺐ ﺯﺭ ﻋﺎ‪ ،‬ﺃﻱ‪ :‬ﺣﺒ‪‬ﺎ ﻭﺳﻤﺎﻩ ﺯﺭ ﻋﺎ؛ ﻷﻧﻪ‬ ‫ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺰﺭﻉ ﻭﻋﺎﻗﺒﺘﻪ ﻓﻲ ﻛﻼﻣﻪ ﺃﻥ ﻳﺰﺭﻉ‪ ،‬ﻓﺤﺮﺛﻪ ﻓﻲ ﺃﺭﺿﻪ‪ ،‬ﻓﺎﻟﺰﺭﻉ ﺍﻟﻤﺘﻮﻟﺪ‬ ‫ﻣﻦ ﺍﻟﺰﺭﻉ ﺍﻟﻤﻐﺼﻮﺏ ﻟﺮﺑﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﺮﺏ ﺍﻟﺰﺭﻉ ﺍﻟﻤﻐﺼﻮﺏ؛ ﻷﻥ ﻧﻔﺲ ﺣﺒﻪ ﻧﻤﺎ‬ ‫ﺑﺎﻹﻧﺒﺎﺕ‪ ،‬ﻓﻬﻮ ﻛﻤﻦ ﻏﺼﺒﺖ ﺷﺎﺗﻪ ﻓﺮﺑﻴﺖ ﺣﺘﻰ ﻛﺒﺮﺕ ﻭﺳﻤﻨﺖ ﻭﻭﻟﺪﺕ‪ ،‬ﻓﻠﻪ ﺫﻟﻚ‬ ‫ﻛﻠﻪ‪ ،‬ﻭﻻ ﻳﺮﺩ ﻋﻠﻴﻪ ﺍﻟﺤﺪﻳﺚ ﺍﻵﺗﻲ ﻓﻲ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻷﻥ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‬ ‫ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺤﺐ ﻟﻢ ﻳﺴﺘﻬﻠﻜﻪ ﺍﻟﻐﺎﺻﺐ ﺑﺎﻟﻜﻠﻴﺔ ﺑﻞ ﻧﻤﺎ ﻋﻨﺪﻩ ﻭﻓﺴﺪ ﻷﻧﻪ ﻻ ﺷﻚ ﺃﻥ‬ ‫ﺃﻭﺭﺍﻕ ﺍﻟﻨﺒﺎﺕ ﻭﻏﺼﻮﻧﻪ ﻭﺛﻤﺎﺭﻩ ﻣﻦ ﺫﻟﻚ ﺍﻟﺤﺐ‪ ،‬ﻭﻋﻠﻴﻪ ﺯﻛﺎﺗﻪ‪ ،‬ﻭﻻ ﻋﻨﺎﺀ ﻟﻠﻐﺎﺻﺐ‪،‬‬ ‫ﺍﺳﺘﺌﺠﺎﺭﺍ ﻟﻤﻦ ﻳﺨﺪﻡ ﻟﻪ ﺫﻟﻚ ﺃﻭ ﻳﺨﺪﻡ ﻣﻌﻪ‪ ،‬ﻭﺃﺟﺮﺓ‬ ‫‬‫ﻭﻟﻠﻐﺎﺻﺐ ﻣﺎ ﺻﺮﻑ ﻣﻦ ﻣﺎﻝ‬ ‫ﺍﻟﻤﺎﺀ ﺇﻥ ﺳﻘﻲ ﻣﻨﻪ ﺑﺄﺟﺮﺓ ﻣﻦ ﻣﺎﻟﻚ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺬﺍ ﻗﻴﻞ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻧﻪ ﻻ ﻳﻌﻄﻲ‬ ‫ﻟﻠﻐﺎﺻﺐ ﻣﻤﺎ ﺻﺮﻑ ﻣﻦ ﺍﻟﻤﺎﻝ ﻋﻠﻰ ﺍﻟﻤﻐﺼﻮﺏ ﺇﻻ ﻣﺎ ﺑﻘﻴﺖ ﻋﻴﻨﻪ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ‬ ‫ﺻﺎﺣﺐ ﺍﻟﺤﻖ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺍﻗﻠﻊ ﻣﺎ ﺃﺛﺒﺖ ﻣﻦ ﻣﺎﻟﻚ ﻓﻼ ﻳﻘﻠﻌﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺰﺭﻉ‬ ‫ﻟﻠﻐﺎﺻﺐ ﻭﻋﻠﻴﻪ ﻋﺸﺮﻩ ﻭﻏﺮﻡ ﺑﺈﺳﻜﺎﻥ ﺍﻟﺮﺍﺀ ‬ ‫ﻋﻄﻔﺎ ﻋﻠﻰ ﻋﺸﺮ ﻣﺜﻞ ﺍﻟﺒﺬﺭ ﺃﻭ ﻗﻴﻤﺘﻪ ﺇﻥ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ‪.‬‬ ‫‪191‬‬‫ﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻐﺼﺐ‬ ‫ﻟﻢ ﻳﺠﺪ ﺍﻟﻤﺜﻞ ﻟﺮﺑﻪ‪ ،‬ﻭﻳﺠﻮﺯ ﻏﺮﻡ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻭﻟﻮ ﻭﺟﺪ ﺍﻟﻤﺜﻞ ﺇﻥ ﺭﺿﻲ ﻣﻦ ﻟﻪ ﺍﻟﺤﻖ‪،‬‬ ‫‬ ‫ﻣﻜﻴﻼ ﺃﻭ ﻣﻮﺯﻭ ﻧﺎ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﻟﻢ ﻳﺮﺽ ﻟﻤﺎ ﺭﻭﻱ ﻋﻨﻪ ﮊ ‪» :‬ﻣﻦ ﻏﺼﺐ‬ ‫ﻓﺎﺳﺘﻬﻠﻜﻪ«)‪ ،(١‬ﺃﻱ‪ :‬ﺃﺗﻠﻔﻪ ﺑﺈﺫﻫﺎﺏ ﻋﻴﻨﻪ ﺃﻭ ﺑﺘﻔﻮﻳﺘﻪ ﺃﻭ ﺑﺈﻓﺴﺎﺩﻩ ﻏﺮﻡ ﻣﺜﻠﻪ ﻣﻦ ﺟﻨﺴﻪ‬ ‫ﻭﻛﻴﻠﻪ ﺃﻭ ﻭﺯﻧﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﻓﺎﻟﻘﻴﻤﺔ‪ ،‬ﻭﺍﻟﺴﺎﺭﻕ ﻛﺎﻟﻐﺎﺋﺐ ﻓﻴﻤﺎ ﻣﺮ ﺃﻭ ﻳﺄﺗﻲ‪ ،‬ﻭﺍﻟﺤﺐ‬ ‫ﺍﻟﻤﻐﺼﻮﺏ ﺍﻟﻤﺤﺮﻭﺙ ﻭﻟﻮ ﺑﻘﻲ ﻓﻲ ﺃﺻﻞ ﺍﻟﻨﺒﺎﺕ ﻟﻜﻨﻪ ﺃﻓﺴﺪﺗﻪ ﺍﻷﺭﺽ ﻭﻓﻮﺗﻪ‬ ‫ﺳﻴﻤﺎ ﻗﺪ ﻓﺴﺪ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﺑﺘﻔﺮﻳﻘﻪ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻔﺴﺪ ﻷﻧﻪ ﻻ ﻳﻄﻴﻖ ﻟﻘﻄﻪ ﻭﻻ ‬ ‫ﻳﻐﺮﻡ ﺍﻟﻐﺎﺻﺐ ﻧﻘﺺ ﺍﻷﺭﺽ ﺇﻥ ﺣﺮﺙ ﻓﻲ ﺃﺭﺽ ﺍﻟﻤﻐﺼﻮﺏ ﻣﻨﻪ ﺑﻼ ﺇﺫﻥ ﻣﻨﻪ ﻋﻠﻰ‬ ‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻫﻮ ﺃﻥ ﺍﻟﺰﺭﻉ ﻟﻠﻐﺎﺻﺐ‪ ،‬ﻭﻻ ﺩﻟﻴﻞ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‬ ‫ﺇﺫ ﻟﻢ ﻳﺬﻛﺮ ﻓﻴﻪ ﺃﻥ ﺍﻟﻐﺎﺻﺐ ﺣﺮﺛﻪ‪ ،‬ﻓﺎﻟﺜﻤﺎﺭ ﻛﻠﻬﺎ ﻟﺼﺎﺣﺐ ﺍﻟﺰﺭﻉ)‪.(٢‬‬ ‫‬ ‫أر‪B=_ D4/ h‬ره‪:‬‬ ‫‪APW E ١٥٦‬‬ ‫ﺃﺭﺿﺎ ﻓﺤﺮﺛﻬﺎ ﺑﺒﺬﺭﻩ ﻓﻠﺮﺑﻬﺎ ﻣﺎ ﺃﻧﺒﺘﺖ‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﻭﻣﻦ ﻏﺼﺐ ‬ ‫ﻭﻋﻠﻴﻪ ﺍﻟﻌﺸﺮ ﻭﻫﻞ ﻳﻌﻄﻲ ﺍﻟﺒﺬﺭ ﻟﻠﻐﺎﺻﺐ ﺃﻭ ﻻ ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮ ﻣﻨﺎ؟ ﻗﻮﻻﻥ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻟﻠﻐﺎﺻﺐ ﻭﻋﻠﻴﻪ ﻋﺸﺮﻩ ﻭﻧﻘﺺ ﺍﻷﺭﺽ ﻟﺮﺑﻬﺎ«‪.‬‬ ‫ﺃﺭﺿﺎ ﻓﺤﺮﺛﻬﺎ ﺑﺒﺬﺭﻩ ﻓﻠﺮﺑﻬﺎ‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻭﻣﻦ ﻏﺼﺐ ‬ ‫ﻣﺎ ﺃﻧﺒﺘﺖ ﻭﻋﻠﻴﻪ ﺍﻟﻌﺸﺮ ﻭﻫﻞ ﻳﻌﻄﻲ ﺍﻟﺒﺬﺭ ﻟﻠﻐﺎﺻﺐ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻇﺎﻫﺮ‬ ‫ﺍﺧﺘﻴﺎﺭ »ﺍﻟﺪﻳﻮﺍﻥ«‪ ،‬ﺃﻭ ﻻ؛ ﻷﻧﻪ ﻗﺪ ﺃﻓﺴﺪﻩ ﻓﻲ ﺍﻷﺭﺽ ﻭﺃﺗﻠﻔﻪ؛ ﻭﻓﻴﻪ ﺇﻥ ﻟﻢ ﻳﺘﻠﻔﻪ‬ ‫ﺑﻞ ﺃﺣﻴﺎﻩ ﺍﷲ ﻭﺃﻧﻤﺎﻩ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮ ﻣﻨﺎ؟ ﻗﻮﻻﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻠﻐﺎﺻﺐ ﻣﺎ ﺃﻧﺒﺘﺖ‬ ‫ﺍﻷﺭﺽ‪ ،‬ﻭﻋﻠﻴﻪ ﻋﺸﺮﻩ ﻭﻧﻘﺺ ﺍﻷﺭﺽ‪ ،‬ﺃﻱ‪ :‬ﻗﻴﻤﺔ ﻧﻘﺼﻬﺎ ﺑﺎﻟﺤﺮﺙ ﻟﺮﺑﻬﺎ؛ ﻭﺣﻴﺚ‬ ‫ﺫﻛﺮ ﺍﻟﻌﺸﺮ ﻓﻤﺜﻠﻪ ﻧﺼﻔﻪ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺑﺎﻟﻌﺸﺮ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻜﻮﻥ ﻣﻦ ﺇﻃﻼﻕ‬ ‫ﺍﻟﺨﺎﺹ ﻭﺇﺭﺍﺩﺓ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﺈﻥ ﺍﻟﺰﻛﺎﺓ ﺗﻌﻢ ﺍﻟﻌﺸﺮ ﻭﻧﺼﻔﻪ‪ ،‬ﻣﺜﻞ ﺇﻃﻼﻕ ﺍﻟﻤﺸﻔﺮ ﻭﻫﻮ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٥٤/٣ :‬ ‪ ،٥٥‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪192‬‬ ‫ﻣﻮﺿﻮﻉ ﻟﺸﻔﺔ ﺍﻟﺠﻤﻞ ﻋﻠﻰ ﻣﻄﻠﻖ ﺍﻟﺸﻔﺔ‪ ،‬ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ« ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺰﺭﻉ‬ ‫ﻟﻠﻤﺴﺎﻛﻴﻦ ﻭﻟﻴﺲ ﻋﻠﻰ ﺭﺏ ﺍﻷﺭﺽ ﻭﻻ ﺍﻟﻐﺎﺻﺐ ﻋﺸﺮﻩ ﻭﻻ ﻧﺼﻒ ﻋﺸﺮﻩ‪ ،‬ﻭﻻ‬ ‫ﺃﻳﻀﺎ ﺍﻟﻤﺴﺎﻛﻴﻦ)‪.(١‬‬ ‫ﺗﻠﺰﻡ ﺯﻛﺎﺗﻪ ‬ ‫‬ ‫أر‪^_ h‬ذن ر_‪:‬‬ ‫‪ E ١٥٧‬ث‬ ‫ﺃﺭﺿﺎ‬ ‫ﺃﺭﺿﺎ ﺑﺈﺫﻥ ﺻﺎﺣﺒﻬﺎ ﻓﻴﻘﻮﻝ ﻓﻴﻪ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻣﻦ ﺣﺮﺙ ‬ ‫ﺃﻣﺎ ﻣﻦ ﺣﺮﺙ ‬ ‫ﻟﻨﻔﺴﻪ ﺑﺈﺫﻥ ﺭﺑﻬﺎ ﺑﺒﺬﺭﻩ ﺃﻭ ﺑﺒﺬﺭ ﺭﺑﻬﺎ ﺑﺈﺫﻧﻪ‪ ،‬ﻓﻠﻪ ﺍﻟﺰﺭﻉ ﻭﻋﻠﻴﻪ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﺒﺬﺭ ﺇﻥ‬ ‫ﺍﻟﺴﻨﺔ ﻭﻧﺒﺖ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻭ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ‬ ‫ﺣﺮﺙ ﺑﺒﺬﺭ ﺭﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻨﺒﺖ ﺑﺬﺭﻩ ﻓﻲ ‪‬‬ ‫ﺑﻌﺪﻫﺎ‪ ،‬ﻓﻠﻪ ﺍﻟﺰﺭﻉ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﻌﺸﺮ ﻣﺎ ﻟﻢ ﺗﺤﺮﺙ ﺑﻌﺪﻩ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻟﻢ ﻳﺤﺮﺛﻬﺎ ﺻﺎﺣﺒﻬﺎ‪،‬‬ ‫ﻗﺪﺭﺍ ﻳﻔﺴﺪﻩ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﺪﺭ‬ ‫ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ‪ :‬ﻓﻴﻜﻮﻥ ﻟﺮﺏ ﺍﻷﺭﺽ‪ ،‬ﺃﻭ ﻳﻤﻜﺚ ﺑﺬﺭﻩ ﻓﻴﻬﺎ ‬ ‫ﻳﺨﺘﻠﻒ ﺑﻜﺜﺮﺓ ﺍﻟﻤﺎﺀ ﻭﻗﻠﺘﻪ ﻭﺟﻮﺩﺓ ﺍﻷﺭﺽ ﻭﺭﺩﺍﺀﺗﻬﺎ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺰﺭﻉ‬ ‫ﻗﺪﺭﺍ ﻳﻔﺴﺪﻩ ﻟﺮﺏ ﺍﻷﺭﺽ ﻭﻋﻠﻴﻪ‬ ‫ﺣﻴﻨﺌﺬ‪ ،‬ﺃﻱ‪ :‬ﺣﻴﻦ ﺇﺫ ﺣﺮﺛﺖ ﺑﻌﺪﻩ ﺃﻭ ﻣﻜﺚ ﺑﺬﺭﻩ ‬ ‫ﻋﺸﺮﻩ‪ ،‬ﻭﺍﻟﻨﺒﺎﺕ ﻣﻦ ﺣﻴﺚ ﺷﺎﺀ ﺍﷲ ﻣﻦ ﺇﻟﻘﺎﺀ ﺇﻧﺴﺎﻥ ﺃﻭ ﻏﻴﺮﻩ ﺃﻭ ﺇﻧﺒﺎﺕ ﻣﻦ ﺍﷲ ﺑﻼ‬ ‫ﺇﻟﻘﺎﺀ‪ ،‬ﺃﻭ ﺑﺨﺮﻕ ﺍﻟﻌﺎﺩﺓ ﺑﺄﻥ ﻟﻢ ﻳﻔﺴﺪ ﻣﻊ ﻣﻀﻲ ﻣﺪﺓ ﻗﺪﺭ ﻓﺴﺎﺩﻩ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺭﺑﻬﺎ ﻟﻢ‬ ‫ﺑﺬﺭﺍ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺤﺎﺭﺙ ﺑﻌﺪ ﺍﻷﻭﻝ ﻏﻴﺮ ﺻﺎﺣﺐ ﺍﻷﺭﺽ ﺑﺈﺫﻧﻪ ﻓﻠﻪ ﻭﻋﻠﻴﻪ ﺩﻭﻥ‬ ‫ﻳﻠﻖ ‬ ‫ﺻﺎﺣﺐ ﺍﻷﺭﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺼﺎﺣﺒﻬﺎ ﻭﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﻣﺎ ﻧﺒﺘﺖ ﻓﻲ ﺃﻧﺪﺍﺭﻩ؛ ﺣﻴﺚ ﻳﻌﺮﻡ ﺃﻭ‬ ‫ﻳﺪﺍﺱ ﺃﻭ ﺩﻣﻨﺔ ﺩﻭﺍﺑﻪ ﺯﺑﻠﻬﺎ ﺍﻟﻤﺘﻠﺒﺪ ﻭﺑﻌﺮﻫﺎ‪ ،‬ﺃﻭ ﺣﻮﻝ ﻣﻄﺎﻣﻴﺮﻩﺟﻤﻊ ﻣﻄﻤﻮﺭﺓ ﻭﻫﻲ‬ ‫ﺍﻟﺤﻔﻴﺮﺓ ﺗﺤﺖ ﺍﻷﺭﺽ‪ ،‬ﻭﻫﻲ ﻟﻔﻈﺔ ﻋﺮﺑﻴﺔﺃﻭ ﻓﻲ ﻣﻮﺿﻊ ﻣﺒﺎﺡ ﻗﺪ ﺧﻴﻢ ﻓﻴﻪ ﻭﻭﻗﻊ‬ ‫ﻟﻪ ﻓﻴﻪ ﺑﺬﺭ ﺃﻭ ﺃﻗﺎﻡ ﺛﻢ ﺭﺣﻞ ﻋﻨﻪ‪ ،‬ﻓﻠﻪﺃﻱ‪ :‬ﺍﻟﺰﺭﻉﻭﻋﻠﻴﻪ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻮﺿﻊ‬ ‫ﻣﻐﺼﻮﺑﺎ‪ ،‬ﻓﺎﻟﻤﻮﺿﻊ ﺍﻟﻤﻐﺼﻮﺏ ﺣﻜﻤﻪ ﺣﻜﻢ ﻣﻦ‬ ‫‬‫ﺗﺨﻴﻴﻤﻪ ﺃﻭ ﺇﻗﺎﻣﺘﻪ ﺃﻭ ﺩﻣﻨﺔ ﺩﻭﺍﺑﻪ‬ ‫ﺃﺭﺿﺎ ﻭﺣﺮﺛﻬﺎ ﺑﺒﺬﺭﻩ‪ ،‬ﻭﺣﻜﻢ ﺍﻟﺪﻣﻨﺔ ﻟﻤﻦ ﻫﻲ ﻟﻪ)‪.(٢‬‬ ‫ﻏﺼﺐ ‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٥٥/٣ :‬ ‪ ،٥٦‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٥٦/٣ :‬ ‪ ،٥٧‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫‪193‬‬ ‫ا ة ‪ ./‬ل ا')‬ ‫وا‪$- a‬ن وا‪.=P‬‬ ‫‪ ١٥٨‬ا ة ‪ ./‬ل ا') وا‪$- a‬ن‪:‬‬ ‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ ﺗﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺍﻟﺒﺎﻟﻎ ﺍﻟﻌﺎﻗﻞ‪ ،‬ﻓﻬﻞ ﺗﺠﺐ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺃﻭ ﺍﻟﻤﺠﻨﻮﻥ؟ ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ‪:‬‬ ‫ﻳﺘﻴﻤﺎ ﻭﻣﺠﻨﻮ ﻧﺎ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﻟﺰﻭﻣﻬﺎ ﻣﺎﻝ ﻳﺘﻴﻢ ﺃﻭ ﻣﺠﻨﻮﻥ ﻭﻟﻮ ﺟﻦ ﺑﻌﺪ‬ ‫ﻭﻓﻲ ﻟﺰﻭﻣﻬﺎ ‬ ‫‬ ‫ﻣﺎﻻ ﻓﺘﻠﺰﻣﻪ ﺍﻟﺰﻛﺎﺓ؟‬ ‫ﻭﻋﺒﺪﺍ‪ ،‬ﺃﻱ‪ :‬ﺃﻳﺼﺢ ﺃﻥ ﻳﻤﻠﻚ‬ ‫‬‫ﺑﻠﻮﻍ ﺃﻭ ﺑﻌﺪﻣﺎ ﻛﺎﻥ ﻳﻌﻄﻲ‪،‬‬ ‫ﺃﻡ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻤﻠﻚ ‬ ‫ﻣﺎﻻ ﻭﻟﻮ ﺃﻋﻄﻴﻪ‪ ،‬ﺑﻞ ﻫﻮ ﻟﺴﻴﺪﻩ ﻓﻼ ﺗﻠﺰﻣﻪ؟ ﻭﺫﻣ ‪‬ﻴﺎ ﻭﻧﺎﻗﺺ‬ ‫ﺍﻟﻤﻠﻚ ﻛﻤﻦ ﻟﻪ ﺃﻭ ﻋﻠﻴﻪ ﺩﻳﻦ ﺧﻼﻑ ﻣﺜﺎﺭﻩ ﻫﻞ ﻫﻲ ﻋﺒﺎﺩﺓ ﻛﻐﻴﺮﻫﺎ ﻣﻦ ﺻﻼﺓ‬ ‫ﻭﺻﻮﻡ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺬﻣﺔ ﻓﻼ ﺗﻠﺰﻡ ﺍﻟﺼﺒﻲ ﻭﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻤﺠﻨﻮﻥ؟ ﻭﻳﺮﺩﻩ ﻓﻲ ﺍﻟﻴﺘﻴﻢ‬ ‫ﻗﻮﻟﻪ ﮊ ‪» :‬ﺍﺗﺠﺮﻭﺍ ﺑﺄﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ ﻻ ﺗﺄﻛﻠﻬﺎ ﺍﻟﺰﻛﺎﺓ«)‪ ،(١‬ﻭﺗﻠﺰﻡ ﺍﻟﻌﺒﺪ ﻭﺍﻟﺬﻣﻲ ﺃﻭ‬ ‫ﺣﻖ ﻓﻲ ﺍﻟﻤﺎﻝ ﻟﻤﺤﺘﺎﺝ ﻋﻠﻰ ﻏﻨﻲ‪ ،‬ﻓﺘﻠﺰﻡ ﻫﺆﻻﺀ‪ ،‬ﻭﻣﻦ ﻟﻪ ﺩﻳﻦ ﻭﻟﻢ ﻳﻤﻨﻊ ﻣﻦ‬ ‫ﻗﺒﻀﻪ ﺩﻭﻥ ﻣﻦ ﻋﻠﻴﻪ ﺩﻳﻦ ﻳﻨﻘﺺ ﻣﺎﻟﻪ ﻋﻦ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻗﻮﻝ ﺛﺎﻟﺚ ﻭﻫﻮ‬ ‫ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻫﻮ ﻭﺟﻮﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻟﻢ ﻳﺒﻠﻎ‪ ،‬ﻭﺍﻟﻤﺠﻨﻮﻥ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻭﺟﻮﺑﻬﺎ ﻓﻲ ﻣﺎﻟﻬﻤﺎ‪ ،‬ﻭﻟﻤﺎ ﻭﺟﺒﺖ ﻓﻲ ﻣﺎﻟﻬﻤﺎ ﻓﻜﺄﻧﻬﺎ ﻭﺟﺒﺖ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﺃﻭ ﺑﺎﻋﺘﺒﺎﺭ‬ ‫ﺍﻟﻤﺎﻝ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﺇﺫﺍ ﺑﻠﻎ ﺃﻭ ﺃﻓﺎﻕ ﻟﺰﻣﻪ ﺇﺧﺮﺍﺝ ﻣﺎ ﻭﺟﺐ ﻓﻲ ﻣﺎﻟﻪ ﺣﻴﻦ‬ ‫ﺍﻟﻄﻔﻮﻟﻴﺔ ﻭﺍﻟﺠﻨﻮﻥ ﺇﻥ ﻟﻢ ﻳﺨﺮﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻡ ﻓﻴﻤﺎ ﺃﺧﺮﺟﺖ ﺍﻷﺭﺽ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻴﻤﺎ‬ ‫ﻇﻬﺮ ﻏﻴﺮ ﺍﻟﻨﻘﺪﻳﻦ‪ ،‬ﻭﻣﻦ ﻋﻨﺪﻩ ﻣﺎﻝ ﻳﺘﻴﻢ ﺃﻭ ﻣﺠﻨﻮﻥ ﺃﻭ ﻏﺎﺋﺐ ﺃﻭ ﻣﻔﻘﻮﺩ ﺃﻭ ﻏﻴﺮ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪194‬‬ ‫ﺣﺎﺿﺮ ﺑﻮﻛﺎﻟﺔ ﺃﻭ ﻭﺻﺎﻳﺔ ﺃﻭ ﺍﺣﺘﺴﺎﺏ‪ ،‬ﺃﻭ ﻋﻨﺪﻩ ﺃﻣﺎﻧﺔ ﺣﺎﺿﺮ ﻟﺰﻣﻪ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻣﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺇﺧﺮﺍﺟﻬﺎ ﻭﻻ ﺣﺴﺎﺑﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺨ ‪‬ﻴﺮ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺣﺴﺎﺑﻬﺎ‪،‬‬ ‫ﻭﻳﺨﺒﺮﻩ ﺇﺫﺍ ﺑﻠﻎ ﺃﻭ ﺃﻓﺎﻕ ﺃﻭ ﺣﻀﺮ ﺃﻭ ﺭﺩ ﺍﻷﻣﺎﻧﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺣﺠﺔ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ‬ ‫ﺑﺎﻥ ﻟﻪ ﺃﻧﻬﺎ ﻭﺍﺟﺒﺔ ﻓﻲ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺇﻥ ﺑﺎﻥ ﻟﻪ ﺑﻌﺪ ﺃﻧﻬﺎ ﻟﻢ ﺗﺠﺐ ﻟﺰﻣﻪ ﻣﺎ ﺃﺧﺮﺝ‪،‬‬ ‫ﻭﺟﺎﺯ ﺃﺧﺬﻫﺎ ﻣﻨﻪ ﺑﺈﻋﻄﺎﺋﻪ ﺇﻥ ﻟﻢ ﻳﺴﺘﺮﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺑﺄﻣﻴﻨﻴﻦ ﺃﻧﻬﺎ ﻭﺟﺒﺖ ﻓﻲ‬ ‫ﺃﻣﻮﺍﻝ ﻫﺆﻻﺀ ﻭﻳﺼﺪﻗﻮﻥ ﺷﺮﻳﻜﻬﻢ ﺇﻥ ﻗﺎﻝ‪ :‬ﺃﺧﺮﺟﺘﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﺛﻘﺔ ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﺨﺮﺝ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﻭﻟﻢ ﺗﺤﺴﺐ ﺍﺣﺘﺎﻃﻮﺍ ﻓﻲ ﻛﻤﻴﺘﻬﺎ ﻭﻓﻲ ﺳﻨﻴﻬﺎ ﺇﻥ ﺟﻬﻠﺖ‪.‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﻣﺎﻝ ﻟﻴﺘﺎﻣﻰ ﻻ ﺗﻠﺰﻡ ﻓﻲ ﺣﺼﺔ ﺃﺣﺪﻫﻢ ﺯﻛﺎﺓ ﻓﻼ ﺯﻛﺎﺓ ﻓﻲ‬ ‫ﻣﺎﻝ ﻣﻦ ﻟﻢ ﺗﺒﻠﻎ ﻓﻲ ﺣﺼﺘﻪ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻟﻬﻢ ﻣﻴﺮﺍﺛﺎ ﻭﺟﺮﺕ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻗﺒﻞ ﻭﻟﻢ‬ ‫ﺗﻘﺴﻢ)‪.(١‬‬ ‫‪ E ١٥٩‬ج ا ة ‪ E‬ا')‪:‬‬ ‫ﻳﻮﺿﺢ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ﻣﻦ ﺍﻟﺬﻱ ﻳﺨﺮﺝ ﻋﻦ ﺍﻟﻴﺘﻴﻢ ﺯﻛﺎﺓ ﻣﺎﻟﻪ‪ ،‬ﻓﻴﻘﻮﻝ‪:‬‬‫‪‬‬ ‫‬ ‫ﻭﻭﺻﻲ ﺍﻟﻴﺘﻴﻢ ﻳﺨﺮﺝ ﺯﻛﺎﺓ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﻣ ‪‬ﻤﺎ ﻭﺟﺐ ﻓﻴﻪ‬ ‫‪‬‬ ‫ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺨﺮﺟﻬﺎ ﻭﺃﻋﻠﻢ ﺍﻟﺼﺒﻲ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻎ ﺃﺧﺮﺟﻬﺎ ﻋﻦ ﻧﻔﺴﻪ ﻟﻤﺎ ﻣﻀﻰ‪.‬‬ ‫ﻭﺻﻲ ﺍﻟﻴﺘﻴﻢ ﻭﻭﻛﻴﻞ ﺍﻟﻐﺎﺋﺐ ﺃﻥ ﻳﺨﺮﺟﺎ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‬ ‫‬‫ﻭﺃ‪‬ﻣﺎ ﺍﻟﺜﻤﺎﺭ‪ :‬ﻓﻌﻠﻰ‬ ‫ﻭﺍﻟﻐﺎﺋﺐ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻭﻛﻴﻞ ﺍﻷﻋﺠﻢ ﻭﺍﻟﻤﻌﺘﻮﻩ ﻳﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﺃﻗﺎﻣﻪ ﺍﻟﺤﺎﻛﻢ ﻣﻦ ﻣﺎﻟﻬﻤﺎ‪.‬‬ ‫ﺍﻟﻮﺻﻲ‪.‬‬ ‫‬‫ﻭﺃ‪‬ﻣﺎ ﺍﻟﻮﺭﻕ‪ :‬ﻓﻔﻴﻬﺎ ﺍﺧﺘﻼﻑ؛ ﻓﺒﻌﺾ‪ :‬ﺃﻭﺟﺐ ﺍﻹﺧﺮﺍﺝ ﻋﻠﻰ‬ ‫ﻭﺑﻌﺾ‪ :‬ﻭﻗﻒ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ٨/٣ :‬ ‪ ،٩‬ﻭﺍﻧﻈﺮ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ‪ ،٦٢٤/١ :‬ﻭﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪:‬‬ ‫‪.١١٦٤/٢‬‬ ‫‪195‬‬‫ﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻐﺼﺐ‬ ‫ﺍﻟﻮﺻﻲ ﺑﺬﻟﻚ ﺣﺘ‪‬ﻰ ﻳﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻣﺎﻝ‬ ‫‬‫ﻭﺃ‪‬ﻣﺎ ﺍﻟﻮﺍﻟﻲ ﻓ ﺈﻧ‪ ‬ﻪ ﻳﺄﺧﺬ‬ ‫ﺍﻟﻴﺘﻴﻢ)‪.(١‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻋﻨﺪﻩ ﻣﺎﻝ ﺃﻳﺘﺎﻡ ﻳﻨﻔﺬ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ ﺇﻥ ﻛﺎﻧﺖ ﺗﺠﺐ‬ ‫ﻣﻨﻪ ﺃﻡ ﻻ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻤﻦ ﻓﻲ ﻳﺪﻩ ﻣﺎﻝ ﻟﻴﺘﻴﻢ ﻭﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪:‬‬ ‫ﻓﻘﻴﻞ‪ :‬ﻋﻠﻴﻪ ﺃﻥ ﻳﺨﺮﺝ ﺯﻛﺎﺗﻪ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﻟﻜﻦ ﻟﻪ ﺃﻥ ﻳﺨﺮﺟﻬﺎ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺨﺮﺟﻬﺎ‪.‬‬ ‫ﻓﻔﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ‪ ،‬ﻭﻟﻠﻤﺒﺘﻠﻰ ﺍﻷﺧﺬ ﺑﺄﻳﻬﺎ ﺷﺎﺀ ﺇﻥ ﻟﻢ ﻳﺴﺘﻄﻊ‬ ‫ﺗﺮﺟﻴﺢ ﺍﻷﻗﻮﺍﻝ‪.‬‬ ‫ﻧﻈﺮﺍ ﻟﺼﻼﺣﻪ‪ ،‬ﻓﺈﻧﻪ ﻣﺘﻰ‬ ‫ﻭﺍﻟﺬﻱ ﺃﺧﺘﺎﺭﻩ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ؛ ‬ ‫ﻣﺎ ﺗﺮﻙ ﻏﻴﺮ ﻣﺰﻛﻰ ﺭﺑﻤﺎ ﺍﺟﺘﻤﻊ ﻓﻴﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺷﻲﺀ ﻛﺜﻴﺮ ﻓﻴﺸﻖ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ‬ ‫ﺇﺧﺮﺍﺟﻪ ﺑﻌﺪ ﺑﻠﻮﻏﻪ‪ ،‬ﻓﺘﻌﻴﻦ ﺃﻥ ﺍﻟﺼﻼﺡ ﺇﺧﺮﺍﺟﻬﺎ)‪.(٢‬‬ ‫‪ N‬إ‪O‬ء ا ة ‪:)'G‬‬‫‪١٦٠‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻫﻞ ﺗﺠﻮﺯ ﺍﻟﺰﻛﺎﺓ ﻟﻠﻴﺘﻴﻢ ﺍﻟﻤﺤﺘﺎﺝ؟‬ ‫ﻘﺒﺾ ﺇﻳﺎﻫﺎ‪ ،‬ﺑﻞ ﻳﻄﻌﻢ ﺑﻬﺎ ﺃﻭ ﻳﻜﺴﻰ‪ ،‬ﺃﻭ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﺗﺠﻮﺯ ﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳ ‬ ‫ﻳﻘﺒﻀﻬﺎ ﻟﻪ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻴﻪ)‪.(٣‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٥٧/٢ :‬ ‪.١١٥٨‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.١٢/٢ :‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٥٢/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪196‬‬ ‫‪ ١٦١‬إ]اج ا‪ .;$‬ز ة ل ا')‪:‬‬ ‫ﻫﻞ ﺍﻟﻮﺻﻲ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺍﻟﻴﺘﻴﻢ ﺃﻡ ﺃﻧﻪ ﻣﺨ ‪‬ﻴﺮ ﻓﻲ ﺇﺧﺮﺍﺟﻬﺎ‬ ‫ﺃﺻﻼ؟ ﻳﺠﻴﺐ ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻣﻮﺭ ﺩﺍ ﺍﻷﻗﻮﺍﻝ‬‫‬‫ﺃﻭ ﻻ ﻳﺨﺮﺟﻬﺎ‬ ‫ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺈﺧﺮﺍﺟﻬﺎ ﻓﻸﻧﻬﺎ ﺣﻖ ﻓﻲ ﺍﻟﻤﺎﻝ ﻓﻴﺠﺐ ﻋﻠﻰ‬ ‫ﺍﻟﻮﺻﻰ ﺗﻤﻴﻴﺰﻩ ﻭﻫﻮ ﻣﻔﺮﻉ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﺠﻌﻠﻬﺎ ﺷﺮﻳﻜ ﺎ ﺇﺫ ﻻ ﻳﺼﺢ ﺍﻟﺘﺼﺮﻑ‬ ‫ﻓﻲ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ ﺇﻻ ﺑﻌﺪ ﺗﻤﻴﻴﺰ ﺣﻖ ﺍﻟﺸﺮﻳﻚ ﻓﻠﺬﺍ ﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻮﺻﻲ‬ ‫ﺇﺧﺮﺍﺟﻬﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ ﻓﻤﻔﺮﻉ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻬﺎ ﺿﻤﺎﻧﺔ ﻭﻫﻲ ﺣﻖ‬ ‫ﻓﻲ ﺫﻣﺔ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﻻ ﻓﻲ ﺍﻟﻤﺎﻝ ﻧﻔﺴﻪ ﻓﻘﻂ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻲ ﺫﻣﺔ ﺻﺎﺣﺐ‬ ‫ﻟﻠﺼﺒﻲ‪ ،‬ﻓﺈﺫﺍ ﻣﻨﻊ ﺍﻟﻮﺻﻲ ﻣﻦ‬ ‫‬‫ﺍﻟﻤﺎﻝ ﻓﻼ ﺗﻨﺤﻂ ﺇﻻ ﺑﺄﻣﺮﻩ ﺃﻭ ﺇﺫﻧﻪ‪ ،‬ﻭﻻ ﺇﺫﻥ‬ ‫ﺍﻟﺼﺒﻲ ﻻ ﺗﺼﺢ ﻟﺘﻌﻠﻖ ﻟﻮﺍﺯﻡ ﺍﻷﺩﺍﺀ ﻓﻴﻘﻮﻡ ﻣﻘﺎﻣﻪ‬ ‫‬‫ﺇﺧﺮﺍﺟﻬﺎ ﺇﻟﻰ ﺍﻟﺒﻠﻮﻍ‪ ،‬ﻗﻠﻨﺎ‪ :‬ﺫﻣﺔ‬ ‫ﺃﺑﻮﻩ ﺃﻭ ﻭﺻﻴﻪ ﺃﻭ ﻭﻟﻴﻪ ﻓﻬﻮ ﻓﻲ ﺫﻣﺔ ﺫﻟﻚ ﺍﻟﻘﺎﺋﻢ؛ ﻷﻧﻪ ﻧﺎﺋﺒﻪ ﻭﻫﻮ ﺍﻟﻤﺨﺎﻃﺐ‬ ‫ﺑﺬﻟﻚ ﻭﺃﺧﺬ »ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﻨﺘﻈﺮ ﺑﻠﻮﻍ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ‬ ‫ﻻﺯﻣﺎ ﻓﻲ ﺍﻟﻤﺎﻝ ﻧﻔﺴﻪ ﻟﻤﺎ ﺃﺧﺬ« ﻣﻤﺎ ﻳﺨﺺ ﺍﻟﻴﺘﻴﻢ ﺷﻴ ﺌﺎ ﻭﻟﻢ ﻳﻨﻘﻞ ﻟﻨﺎ ﺃﻧﻪ‬ ‫‬‫ﺫﻟﻚ‬ ‫ﺗﻮﻗ‪‬ﻒ ﻋﻠﻰ ﻣﺎﻝﻟﻮﺟﻮﺩ ﻳﺘﻴﻢ ﻓﻴﻪ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻴﺘﺎﻣﻰ ﻓﻲ ﺯﻣﺎﻧﻪ ﻭﻛﺜﺮﺓ ﺍﻟﺴﺆﺍﻝ‬ ‫ﻋﻦ ﺃﺣﻜﺎﻣﻪ‪﴾ 0 / . -, + * ) (' & % ﴿ :‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ .[٢٢٠ :‬ﻣﻊ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ p o n m l k j ﴿ :‬‬ ‫]ﺍﻟﺘﻮﺑﺔ‪ .[١٠٣ :‬ﻭﺍﻵﻳﺔ ﻋﺎﻣﺔ ﻟﺠﻤﻴﻊ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺑﻬﺬﺍ ﻳﺤﺘﺞ ﻋﻠﻰ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻓﻲ ﻗﻮﻟﻪ‬ ‫ﺑﺮﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺍﻟﺼﺒﻲ‪.‬‬ ‫ﻻﺯﻣﺎ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﻮﺻﻲ؛‬ ‫‬‫ﻭﺃﻣﺎ ﺍﻟﻘﺎﺋﻞ ﺑﺎﻟﺘﺨﻴﻴﺮ ﻓﻲ ﺇﺧﺮﺍﺟﻬﺎ ﻓﻜﺄﻧﻪ ﻳﺮﺍﻫﺎ ﺣ ‪‬ﻘﺎ‬ ‫ﺍﻟﻮﺻﻲ ﺃﺧﺮﺟﻬﺎ ﻣﺴﺎﻋﺪﺓ ﻟﻠﻴﺘﻴﻢ ﻋﻠﻰ ﻓﺮﺿﻪ ﻭﺇﻥ ﺷﺎﺀ‬ ‫‬‫ﻷﻧﻪ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ‬ ‫‪‬‬ ‫ﺃﺧﺮﻫﺎ ﺇﻟﻰ ﺑﻠﻮﻏﻪ ﻓﻴﺨ ‪‬ﻴﺮﻩ ﺑﻬﺎ ﻟﻴﺨﺮﺟﻬﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﻘﺒﻞ ﻗﻮﻟﻪ ﻓﻲ ﻫﺬﺍ‬ ‫ﺃﻳﻀﺎ‬ ‫ﺍﻟﻤﻮﺿﻊ؛ ﻷﻧﻪ ﺣﺠﺔ ﻓﻲ ﻣﺎﻟﻪ‪ ،‬ﻭﻷﻥ ﺍﻷﺻﻞ ﻋﺪﻡ ﺇﺧﺮﺍﺟﻬﺎ‪ ،‬ﻭﺍﻷﺻﻞ ‬ ‫‪197‬‬‫ﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻐﺼﺐ‬ ‫ﺇﺧﺮﺍﺟﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻋﺮﻓﺖ ﺃﻥ ﺍﻟﺨﻴﺮ ﻓﻲ‬ ‫‬‫ﺍﺷﺘﻐﺎﻝ ﺍﻟﺬﻣﺔ ﺑﻮﺟﻮﺑﻬﺎ ﺣﺘﻰ ﻳﺼﺢ ﻣﻌﻪ‬ ‫ﺻﻼﺣﺎ ﻟﻬﻢ ﺗﺒﻴﻦ ﻟﻜﻞ ﺃﻥ ﺍﻟﺼﻼﺡ ﺇﺧﺮﺍﺟﻬﺎ ﻣﻦ ﻣﺎﻟﻬﻢ؛ ﻟﺌﻼ‬ ‫‬‫ﺍﻟﻴﺘﺎﻣﻰ ﻣﺎ ﻛﺎﻥ‬ ‫ﺗﺄﻛﻞ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﺍﺗﺠﺮﻭﺍ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻟﺌﻼ ﺗﺄﻛﻠﻪ ﺍﻟﺰﻛﺎﺓ« ﻭﺭﺑﻤﺎ‬ ‫ﻛﺜﻴﺮﺍ؛ ﺇﺫ ﻣﻦ ﺷﻴﻤﺔ ﺍﻟﻨﻔﺲ ﺍﻟﺸﺢ ﻋﻠﻰ‬‫ﻣﺎﻻ ‬‫ﻳﺸﻖ ﺇﺧﺮﺍﺟﻬﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﺇﺫﺍ ﺭﺁﻫﺎ ‬ ‫ﺍﻷﻣﻮﺍﻝ ﴿ ‪¬ « ª ©¨ § ¦ ¥ ¤‬‬ ‫® ¯ ﴾ ]ﺍﻟﺒﻘﺮﺓ‪.(١)[٢٦٨ :‬‬ ‫‪$; ١٦٢‬ر '‪ $-‬ﻹ]اج ا ة ‪ E‬ا') وا‪:.=P‬‬ ‫‬ ‫ﺃﺣﻮﺍﻻ‬‫ﻳﻔﺼﻞ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻭﻳﻮﺭﺩ ﻟﻬﺎ‬ ‫ﻣﺘﻌﺪﺩﺓ ﺗﺴﺘﻮﻋﺐ ﺃﻏﻠﺐ ﺻﻮﺭﻫﺎ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺃﻥ ﺗ ﺮﺩ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﻓﻲ‬ ‫ﻣﺎﻟﻪ‪ ،‬ﻭﺭﻭﻳﻨﺎ ﺍﻟﻘﻮﻝ ﻋﻦ ﻋﻤﺮ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺟﺎﺑﺮ ﺑﻦ‬ ‫ﻋﺒﺪ ﺍﷲ ﻭﻋﺎﺋﺸﺔ ﺃﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﻭﻋﻄﺎﺀ ﻭﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻭﻣﺠﺎﻫﺪ‬ ‫ﻭﺍﺑﻦ ﺳﻴﺮﻳﻦ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺭﺑﻴﻌﺔ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﺤﺴﻦ‬ ‫ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺣﺮﺍﺙ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻭﺃﺑﻮ ﻭﺍﺋﻞ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ‪ :‬ﻟﻴﺲ ﻓﻲ ﻣﺎﻝ‬ ‫ﺍﻟﻴﺘﻴﻢ ﺯﻛﺎﺓ‪ .‬ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ‪ :‬ﻻ ﻳﺰﻛﻲ ﺣﺘﻰ ﻳﺤﻀﺮ ﺍﻟﺼﻼﺓ ﻭﻳﺼﻮﻡ‬ ‫ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ .‬ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ :‬ﻓﻲ ﻣﺎﻟﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻏﻴﺮ ﺃﻥ‬ ‫ﺍﻟﻮﻟﻲ ﻻ ﻳﺨﺮﺟﻪ‪ ،‬ﻭﻟﻜﻦ ﻳﺤﺼﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﺑﻠﻎ ﺃﻋﻠﻤﻪ ﻟﻴﺰﻛﻲ ﻋﻦ ﻧﻔﺴﻪ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ‪ :‬ﻓﻲ ﻣﺎﻟﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻮﺻﻲ ﺇﻥ ﺃﺩﺍﻫﺎ ﺿﻤﻦ‪ ،‬ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﻋﻦ‬ ‫ﺍﺑﻦ ﺷﺒﺮﻣﺔ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﺃﺯﻛﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ‬ ‫ﻭﺍﻹﺑﻞ‪ ،‬ﻭﻣﺎ ﻇﻬﺮ ﻣﻦ ﻣﺎﻝ ﺯﻛﻴﺘﻪ‪ ،‬ﻭﻣﺎ ﻏﺎﺏ ﻟﻦ ﺃﻃﻠﺒﻪ‪ .‬ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪:‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٢٣/٢ :‬ ‪.٢٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪198‬‬ ‫ﻻ ﺯﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﻄﻔﻞ‪ ،‬ﺇﻻ ﻓﻴﻤﺎ ﺃﺧﺮﺟﺖ ﺃﺭﺿﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﺪﻗﺔ ﻭﺍﺟﺒﺔ ﻋﻠﻴﻪ ﻓﻴﻤﺎ‬ ‫ﺃﺧﺮﺟﺖ ﺃﺭﺿﻪ ﺩﻭﻥ ﺳﺎﺋﺮ ﻣﺎﻟﻪ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ‬ ‫ﺍﻟﺼﺒﻲ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﺜﻤﺎﺭ ﻭﺍﻟﻤﺎﺷﻴﺔ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ‬ ‫ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺫﻟﻚ ﻳﺆﺧﺮ‪ ،‬ﻭﺃﻧﻪ ﻣﺨﺮﻭﺝ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻳﻠﻲ ﺫﻟﻚ‬ ‫ﻭﺻﻲ ﻭﻭﺍﻟﺪ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻓﻠﻌﻞ ﻓﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻓﺎ ﻓﻲ ﻣﻌﻨﻰ ﺇﻧﻔﺎﺫﻩ ﻣﻦ ﻣﺎﻟﻪ ﻣﻦ ﻏﻴﺮ‬ ‫ﺍﻟﻮﺍﻟﺪ ﻭﺍﻟﻮﺻﻲ‪ .‬ﻓﻘﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﻟﻪ ﻭﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﻟﻴﺲ‬ ‫ﻟﻪ ﻭﻻ ﻋﻠﻴﻪ‪ .‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﻟﻪ ﻭﻻ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﺛﺒﺖ ﻣﻌﻨﻰ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻤﺎﻝ ﺃﻥ ﻛﻞ ﻣﻦ ﻭﻟﻲ ﺍﻟﻤﺎﻝ ﺯﻛﺎﻩ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻳﺪﻩ ﻭﻗﺎﺩﺭ ﻋﻠﻰ ﺇﻧﻔﺎﺫ‬ ‫ﺍﻟﺤﻖ ﻣﻨﻪ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻓﻘﺪ ﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻮﺻﻲ ﻳﻨﻔﺬ ﻣﺎ ﻭﺟﺐ‬ ‫ﻋﻠﻴﻪ ﻣﻦ ﺯﻛﺎﺓ ﺫﻟﻚ‪ .‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﺇﻥ ﺷﺎﺀ ﺃﻧﻔﺬ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺣﺴﺐ ﺫﻟﻚ‪،‬‬ ‫ﺇﺫﺍ ﺑﻠﻎ ﺃﺧﺒﺮﻩ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﻋﻠﻴﻪ ﺣﺠﺔ ﺇﺫﺍ ﺃﻋﻠﻤﻪ ﺑﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺃﻣﻴ ﻨﺎ ﻋﻠﻰ ﺍﻟﻤﺎﻝ‪.‬‬ ‫ﺻﻐﻴﺮﺍ ﻋﻨﺪ‬ ‫‬‫ﻭﻣﻦﺟﺎﻣﻊ ﺃﺑﻲ ﺻﻔﺮﺓﻣﺴﺄﻟﺔ‪ :‬ﻭﺳﺄﻟﺘﻪ ﻋﻦ ﺭﺟﻞ ﺗﻮﻓﻲ ﻭﺗﺮﻙ ﺍﺑ ﻨﺎ‬ ‫ﺃﻣﻪ‪ ،‬ﻭﻟﻪ ﻣﺎﻝ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﺖ ﻟﻪ ﺃﺧﺖ ﻳﻌﻮﻟﻬﺎ‪ ،‬ﻫﻞ ﻟﻬﺎ ﺃﻥ ﺗﺄﻛﻞ ﻣﻦ ﻣﺎﻝ ﺃﺧﻴﻬﺎ‪ ،‬ﻭﻫﻲ‬ ‫ﻣﺤﺘﺎﺟﺔ‪ ،‬ﻭﻗﺪ ﺃﺫﻧﺖ ﻟﻬﺎ ﺃﻣﻪ؟ ﻗﺎﻝ‪ :‬ﻻ‪ .‬ﻗﻠﺖ‪ :‬ﻓﻬﻞ ﻟﻬﺎ ﺃﻥ ﺗﺰﻛﻲ ﻣﺎﻟﻪ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ)‪.(١‬‬ ‫‪ .G ١٦٣‬ا') ا‪B‬ي ﻻ ف وز‪:8‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻋﻦ ﺃﺑﻲ ﻣﻌﺎﻭﻳﺔ ‪ 5‬ﻭﻋﻦ ﺣﻠﻲ ﺍﻟﻴﺘﻴﻢ‬ ‫ﻻ ﻳﻌﺮﻑ ﻭﺯﻧﻪ‪ ،‬ﻛﻴﻒ ﻳﺼﻨﻊ ﻓﻴﻪ ﺣﺘﻰ ﻳﺨﺮﺝ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ؟ ﻭﻟﻪ ﺣﻠﻲ ﺃﻳﻜﺴﺮ‬ ‫ﺃﻡ ﻻ ﻣﻦ ﺫﻫﺐ ﻭﻓﻀﺔ؟ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﻌﻠﻢ‪ .‬ﻓﺄﺭﻯ ﺃﻥ ﻳﻜﺴﺮ ﺣﺘﻰ ﻳﻌﻠﻢ ﻣﺎ ﻫﻮ‪،‬‬ ‫ﻳﻘﻮﻡ ﻭﻻ ﻳﻜﺴﺮ)‪.(٢‬‬ ‫ﻭﻳﻌﻄﻲ ﺯﻛﺎﺗﻪ ﻋﻠﻰ ﻋﻠﻢ‪ .‬ﻭﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٦٩/١٧ :‬ ‪.٧٠‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٧٠/١٧ :‬‬ ‫‪199‬‬‫ﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻐﺼﺐ‬ ‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺃﺑﻲ ﺟﺎﺑﺮ‪ :‬ﻭﻭﺻﻲ ﺍﻟﻴﺘﻴﻢ ﻣﺆﺍﺧﺬ ﺑﺰﻛﺎﺓ ﻣﺎ ﻓﻲ ﻳﺪ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﺣﻠﻲ ﻻ ﻳﻌﺮﻑ ﻛﻢ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻣﺎﻝ ﻏﺎﺋﺐ ﻋﻨﻪ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﻛﺮﻩ ﺃﻥ ﻳﺘﻌﺮﺽ ﻟﻪ ﺇﻟﻰ‬ ‫ﺑﻠﻮﻍ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻳﻌﻠﻢ ﺍﻟﻴﺘﻴﻢ ﺇﺫﺍ ﺑﻠﻎ ﺣﺘﻰ ﻳﺆﺩﻱ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻗﺎﻝ ﺍﻟﻮﺻﻲ ﻟﻤﺎ ﺑﻠﻎ ﺍﻟﻴﺘﻴﻢ‪ :‬ﺇﻧﻪ ﻟﻢ ﻳﻜﻦ ﺃﺧﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻟﻤﺎ ﻣﻀﻰ‪،‬‬ ‫ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﺟﺒﺔ ﻓﻴﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﻟﻤﺎ ﻣﻀﻰ)‪.(١‬‬ ‫ا‪ ]m 3‬ز ة ل ا')‪:‬‬‫‪١٦٤‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻭﻋﻦ ﺍﻣﺮﺃﺓ ﻟﻬﺎ ﻳﺘﻴﻢ ﻗﺪ ﺩﻧﺎ ﺃﻥ ﻳﺤﺘﻠﻢ‪ ،‬ﻭﻟﻪ ﻣﺎﻝ‬ ‫ﺃﻟﻒ ﺩﺭﻫﻢ ﻭﻧﻴﻒ‪ ،‬ﻓﺘﺰﺍﻭﻟﻪ ﻋﻠﻰ ﺃﻥ ﻳﺨﺮﺝ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﻓﻴﻜﺮﻩ‪ ،‬ﻓﻜﺘﺒﺖ ﺗﺴﺄﻟﻨﻲ ﻋﻦ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﺮﺃﻳﻲ ﻓﻲ ﺫﻟﻚ ﺃﻥ ﻳﺠﺒﺮ ﻋﻠﻰ ﺫﻟﻚ ﻭﻳﺨﺮﺝ ﺯﻛﺎﺓ ﻣﺎﻟﻪ‪ ،‬ﻭﻫﻮ ﺧﻴﺮ ﻟﻪ‪،‬‬ ‫ﻭﺃﺧﺒﺮﻙ ﺃﻧﻲ ﻗﻠﺖ ﻟﺠﺎﺑﺮ‪ :‬ﺃﺭﺃﻳﺖ ﺃﻥ ‬ ‫ﺭﺟﻼ ﻓﻲ ﺣﺠﺮﻩ ﻳﺘﻴﻢ‪ ،‬ﻭﻟﻪ ﻣﺎﻝ‪ ،‬ﺃﻳﺨﺮﺝ‬ ‫‬ ‫ﻣﺎﻻ ﻻ ﺗﺨﺮﺝ ﺯﻛﺎﺗﻪ‬ ‫ﺯﻛﺎﺓ ﻣﺎﻟﻪ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻠﻴﺰﻛﻪ‪ .‬ﻓﻨﻈﺮﺕ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ‬ ‫ﺧﺒﻴﺚ‪ ،‬ﻭﺑﻠﻐﻨﻲ ﺃﻥ ﻋﺎﺋﺸﺔ ﺯﻭﺝ ﺍﻟﻨﺒﻲ ﻛﺎﻥ ﻓﻲ ﺣﺠﺮﻫﺎ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﺃﺑﻲ ﺑﻜﺮ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ﺗﺰﻛﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﺋﻤﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻳﺰﻛﻮﻥ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺇﺫﺍ‬ ‫ﻗﺪﺭﻭﺍ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺳﺄﻟﻪ ﻋﻦ ﺭﺟﻞ ﻣﻌﻪ ﻣﺎﻝ ﺍﻷﻳﺘﺎﻡ‪ ،‬ﻭﻟﻢ ﻳﺰﻙ ﻋﻨﻪ ﺳﻨﻴﻦ؟ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺑﻠﻐﻮﺍ‬ ‫ﻓﻠﻴﻌﻠﻤﻬﻢ ﺃﻧﻪ ﻟﻢ ﻳﺰﻙ ﻣﺎﻟﻬﻢ ﺳﻨﻴﻦ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﻲﺀ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺫﻟﻚ ﺇﻟﻰ‬ ‫ﺍﻟﻮﺻﻲ ﺇﻥ ﺷﺎﺀ ﺃﻋﻄﺎﻩ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ‪‬‬ ‫ﺃﺧﺮ ﺇﻟﻰ ﺃﻥ ﻳﺪﺭﻛﻮﺍ ﻓﻴﻌﻠﻤﻬﻢ)‪.(٢‬‬ ‫ﻭﺇﻥ ﺟﺎﺀ ﺭﺟﻞ ﺑﺰﻛﺎﺓ ﺇﻟﻰ ﺍﻟﻮﺍﻟﻲ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﻳﺘﻴﻢ ﻋﻨﺪﻱ‪،‬‬ ‫ﻣﺸﻬﻮﺭﺍ‪ ،‬ﺃﺧﺬﻫﺎ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻤﺎﻝ‬ ‫‬‫ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻤﺎﻝ‬ ‫ﻟﻔﻼﻥ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻗﺪ ﺧﻼ ﻟﻪ ﻋﺸﺮ ﺳﻨﻴﻦ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﻟﻢ ﻳﺆﺩ ﻣﻨﻪ ﺯﻛﺎﺓ‪ ،‬ﻭﻟﻜﻦ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٧١/١٧ :‬ ‪.٧٢‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٧١/١٧ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪200‬‬ ‫ﻳﺆﺧﺬ ﺍﻟﻤﻘﺮ ﺑﺎﻟﻤﺎﻝ ﺑﺈﻗﺮﺍﺭﻩ ﻟﻠﻴﺘﻴﻢ‪ ،‬ﻓﺈﺫﺍ ﺃﺣﺎﻝ ﻋﻠﻴﻪ ﺣﻮﻝ ﻣﺬ ﺃﻗﺮ ﺑﻪ ﺃﺧﺬﺕ ﻣﻨﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﺑﻠﻐﺖ ﻓﻴﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﻭﺻﻲ ﺍﻟﻴﺘﻴﻢ ﺑﺎﻟﺨﻴﺎﺭ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺃﺩ‪‬ﻯ ﺍﻟﺰﻛﺎﺓ ﻋﻨﻪ‪،‬‬ ‫ﻭﺇﻥ ﺷﺎﺀ ﺗﺮﻛﻬﺎ ﺇﻟﻰ ﺑﻠﻮﻏﻪ‪ ،‬ﻭﻳﻌﻠﻤﻪ ﺣﺘﻰ ﻳﺆﺩﻱ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ ﺇﺫﺍ ﺑﻠﻎ ﺃﻥ ﻳﺼﺪﻕ‬ ‫ﺍﻟﻮﺻﻲ ﻓﻲ ﺫﻟﻚ‪ .‬ﻭﻗﻮﻝ ﻋﻠﻰ ﺍﻟﻮﺻﻲ ﺃﻥ ﻳﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻻ ﻳﺪﻋﻬﺎ ﻓﻲ ﻣﺎﻝ‬ ‫ﺍﻟﻴﺘﻴﻢ)‪.(١‬‬ ‫‬ ‫ا‪ E .;$‬ز ة ل ا')‪:‬‬ ‫‪ ) ١٦٥‬أ]‪B‬‬ ‫ﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﺇﺫﺍ ﻭﺟﺒﺖ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﻟﻪ ﻭﻛﻴﻞ ﺃﻭ‬ ‫ﻭﺻﻲ ﻻ ﻣﺎﻝ ﻟﻪ‪ ،‬ﻭﻟﻪ ﺯﻭﺟﺔ ﻻ ﻣﺎﻝ ﻟﻬﺎ‪ ،‬ﺃﻭ ﻟﻬﻤﺎ ﻣﺎﻝ ﻻ ﻳﻜﻔﻴﻬﺎ ﻏﻠﺘﻪ ﻟﻤﺆﻭﻧﺘﻬﻤﺎ‬ ‫ﻭﻛﺴﻮﺗﻬﻤﺎ‪ ،‬ﺃﻧﻪ ﺟﺎﺋﺰ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻟﻨﻔﺴﻪ ﻭﺯﻭﺟﺘﻪ ﻣﻦ ﺯﻛﺎﺓ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺑﻘﺪﺭ‬ ‫ﻣﺎ ﻻ ﻳﺠﺎﻭﺯ ﺑﻬﺎ ﺇﻟﻰ ﺍﻟﻐﻨﻰ‪ ،‬ﻭﻋﻄﻴﺘﻪ ﻟﺰﻭﺟﺘﻪ ﺃﺣﺐ ﻭﺃﺑﺮﺃ ﻟﻠﻘﻠﺐ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻤﺎ‬ ‫ﺗﺠﺐ ﻟﻪ ﺍﻟﺰﻛﺎﺓ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٧٢/١٧ :‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٧٣٩/٣ :‬‬ ‫‪201‬‬ ‫ا ة ‪ ./‬ل ا‪ AH‬وا=‪0‬‬ ‫‪ ١٦٦‬ا ة ‪ ./‬ل ا‪:AH‬‬ ‫ﻣﻦ ﻛﺎﻥ ﻓﻲ ﻳﺪﻩ ﺃﻟﻒ ﺩﺭﻫﻢ ﻟﻐﺎﺋﺐ ﻭﻛﺎﻥ ﻳﺨﺮﺝ ﻛﻞ ﺳﻨﺔ‪ ،‬ﺣﺘﻰ ﻗﺪﻡ‬ ‫ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻓﺄﺩﺭﻙ ﻣﻨﻬﺎ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ‪ ،‬ﻓﻄﺎﻟﺐ ﺍﻟﺬﻱ ﻟﻪ‪ ،‬ﻗﻠﺖ‪ :‬ﻫﻞ ﻳﻠﺰﻡ ﻫﺬﺍ ﻏﺮﻡ‬ ‫ﻟﻠﻐﺎﺋﺐ ﻓﻴﻤﺎ ﺃﺩ‪‬ﻯ ﻣﻦ ﺯﻛﺎﺓ ﻣﺎ ﻟﺰﻣﻬﻢ ﻣﻦ ﺍﻟﺰﻛﺎﺓ؟‬ ‫ﻳﻘﻮﻝ ﻣﺤﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﺍﻟﻐﺎﺋﺐ ﺃﻣﺮﻩ ﺃﻥ ﻳﺨﺮﺝ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﻣﻦ ﺗﻠﻚ‬ ‫ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻳﺨﺮﺝ ﺯﻛﺎﺗﻪ ﺣﺘﻰ ﻳﻘﺪﻡ؛ ﻷﻥ ﺍﻟﻐﺎﺋﺐ ﻟﻌﻠﻪ ﻳﺤﺪﺙ ﻣﺎ ﻻ ﻳﻜﻮﻥ‬ ‫ﻋﻠﻴﻪ ﺯﻛﺎﺓ‪ ،‬ﺃﻭ ﻳﺰﻛﻲ ﻣﺎﻟﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺃﻗﺮ ﻣﻌﻪ ﺃﻥ ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﻟﻪ ﺛﻢ ﻏﺎﺏ‪ ،‬ﻓﻴﺪﻉ‬ ‫ﺍﻟﻤﺎﻝ ﺑﺤﺎﻟﻪ ﺣﺘﻰ ﻳﻘﺪﻡ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻀﻤﻦ ‬ ‫ﻣﺎﻻ ﻻ ﻳﺆﺩﻱ ﺯﻛﺎﺗﻪ‪ ،‬ﻓﺈﻥ ﺣﺎﻛﻤﻪ‬ ‫ﻓﻲ ﺫﻟﻚ ﻓﺄﻗﺮ ﺃﻧﻪ ﻟﻢ ﻳﺄﻣﺮﻩ ﺑﺈﺧﺮﺍﺝ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﻫﺬﻩ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﻳﺰﻛﻲ ﻣﺎﻟﻪ ﺃﻭ ﺯﻛﻰ‬ ‫ﻣﺎﻟﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻐﺮﻡ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻣﺮﻩ ﺑﺈﻧﻔﺎﺫ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﻓﻼ ﻏﺮﻡ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻗﻠﺖ‪ :‬ﻣﺎ ﺗﻘﻮﻝ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺪﺭﺍﻫﻢ ﻓﻲ ﻳﺪ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻓﺄﻗﺮﻫﺎ ﻣﻊ ﻭﺍﻝ ‬ ‫ﻣﻦ ﻭﻻﺓ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻘﺒﺾ ﻣﻨﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺇﻟﻰ ﺃﻥ ﺭﺟﻌﺖ ﺇﻟﻰ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ‪ ،‬ﻭﻗﺪ‬ ‫ﺃﺧﺬﻫﺎ ﺍﻟﻮﺍﻟﻲ‪ ،‬ﻭﻗﺪﻡ ﺍﻟﻐﺎﺋﺐ ﻓﻄﻠﺐ ﻣﺎﻟﻪ‪ .‬ﻗﻠﺖ‪ :‬ﻣﺎ ﻳﻠﺰﻣﻪ ﻟﻪ ﺇﺫﺍ ﺃﻗﺮ ﺃﻥ ﻭﺍﻟﻲ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﺧﺬ ﺯﻛﺎﺗﻪ؟ ﺍﻟﻐﺎﺋﺐ ﻻ ﻳﺘﻘﺪﻡ ﺍﻟﻮﺍﻟﻲ ﻋﻠﻰ ﺃﺧﺬ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﺣﺘﻰ ﻳﻘﺪﻡ‬ ‫ﺍﻟﻐﺎﺋﺐ؛ ﻷﻥ ﺍﻟﻐﺎﺋﺐ ﻻ ﺗﺆﺧﺬ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﻣﻦ ﺍﻟﻮﺭﻕ ﺣﺘﻰ ﻳﻘﺪﻡ؛ ﻷﻧﻪ ﻳﺤﺪﺙ ﻟﻪ‬ ‫ﺍﻷﺣﺪﺍﺙ ﻣﻤﺎ ﻳﺰﻳﻞ ﻋﻨﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺜﻤﺎﺭ ﻓﺘﺆﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻣﺎﻟﻪ)‪.(١‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٧٣/١٧ :‬ ‪ ،٧٤‬ﺑﺘﺼﺮﻑ‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٦١١/٣ :‬ ‪.٦١٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪202‬‬ ‫‪ ١٦٧‬د‪ +/‬ا‪ < $‬ا ة _^ذن ا‪:AH‬‬ ‫ﻳﻘﻮﻝ ﻣﺤﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻭﺃﺣﺐ ﺃﻥ ﻻ ﻳﺆﺧﺬ ﻭﻛﻴﻞ ﺍﻟﻐﺎﺋﺐ ﺑﺰﻛﺎﺓ ﻣﺎﻝ‬ ‫ﺍﻟﻐﺎﺋﺐ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻐﺎﺋﺐ ﺃﻣﺮﻩ ﺑﺬﻟﻚ ﻭﺃﻋﻄﻰ ﻫﻮ ﺑﺮﺃﻳﻪ؛ ﻷﻥ ﺍﻟﻐﺎﺋﺐ‬ ‫ﻻ ﺗﻌﺮﻑ ﺣﺠﺘﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻤﺆﺗﻤﻦ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺃﻣﺎﻧﺘﻪ)‪.(١‬‬ ‫‪ ١٦٨‬إذا ) ‪ AHG E‬و <‪:‬‬ ‫ﻳﻘﻮﻝ ﻣﺤﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻭﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ‪ 5‬ﻓﻴﻤﺎ ﺃﺣﺴﺐ‪ ،‬ﻭﻗﻠﺖ‪:‬‬ ‫ﻛﻴﻒ ﺗﺆﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻣﺎﻝ ﺍﻟﻐﺎﺋﺐ ﻭﺍﻟﻤﻔﻘﻮﺩ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻭﻛﻴﻞ؟ ﻓﻌﻠﻰ‬ ‫ﻣﺎ ﻭﺻﻔﺖ‪ ،‬ﻓﺈﺫﺍ ﻭﺟﺒﺖ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺰﺭﺍﻋﺔ ﺑﻌﻠﻢ ﻣﻦ ﺍﻟﻮﺍﻟﻲ ﺃﻭ ﺻﺎﺣﺐ ﺍﻟﺼﺪﻗﺔ‬ ‫ﻏﺎﺋﺒﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺣﺎﺿﺮﺍ ﺃﻭ ‬ ‫‬‫ﺍﻟﺬﻱ ﻳﻘﺒﻀﻬﺎ ﺃﺧﺬﻫﺎ ﻣﻦ ﺍﻟﻤﺎﻝ‪ ،‬ﻛﺎﻥ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ‬ ‫ﺍﻹﻣﺎﻡ ﻓﻲ ﺣﺎﻝ ﻳﺠﺒﺮ ﻋﻠﻰ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻻ ﻳﺠﺒﺮ ﻋﻠﻰ ﺍﻟﺰﻛﺎﺓ ﻓﻼ‬ ‫ﻳﻜﻮﻥ ﻗﺒﺾ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﻋﻠﻰ ﺭﺃﻱ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺃﻭ ﻭﻛﻴﻠﻪ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﻟﺬﻟﻚ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﻥ ﻏﺎﺏ ﻋﻦ ﺍﻟﻮﺍﻟﻲ ﺍﻟﻮﺟﻮﺏ ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﻟﻢ ﻳﻜﻦ ﻟﻠﻮﺍﻟﻲ ﻭﻻ ﻟﻤﻦ ﻳﻠﻲ‬ ‫ﻗﺒﺾ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﻣﻦ ﻳﺪ ﺭﺏ ﺍﻟﻤﺎﻝ ﺃﻭ ﻣﻦ ﻳﺪ ﻭﻛﻴﻠﻪ ﺍﻟﺬﻱ ﺃﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻳﻘﺮ‬ ‫ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﺸﻲﺀ ﻓﻲ ﻳﺪﻩ ﺃﻧﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻭ ﺃﻧﻪ ﺯﻛﺎﻩ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺍﻟﻲ ﻳﻘﺒﻀﻪ‬ ‫ﻋﻠﻰ ﻫﺬﺍ)‪.(٢‬‬ ‫‪ ١٦٩‬ﻻ ز ة ‪ RG‬ا‪:+=_ < $‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺍﻟﺘﺎﺟﺮ ﺇﺫﺍ ﺳﻬﻞ ﻟﻪ ﺭﺟﻞ ﺳﻠﻌﺔ ﻳﺘﺠﺮ ﻓﻴﻬﺎ ﻛﻠﻤﺎ‬ ‫ﺑﺎﻋﻬﺎ ﺃﻋﻄﺎﻩ ﺛﻤﻨﻬﺎ ﻭﺃﺗﺎﻩ ﺑﺄﺧﺮﻯ‪ ،‬ﻫﻞ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻟﻤﺘﺠﺮ ﺇﺫﺍ ﺣﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ؟‬ ‫ﻭﻓﻲ ﺩﻛﺎﻧﻪ ﺳﻠﻊ ﺗﺠﺐ ﻓﻲ ﻗﻴﻤﺘﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻟﻜﻦ ﺛﻤﻦ ﺃﺻﻠﻬﺎ ﻟﻤﻦ ﺳﻬﻞ ﻟﻪ ﺇﻳﺎﻫﺎ‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٧٤/١٧ :‬ ‪.٧٥‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،٧٥/١٧ :‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٦١٤/٣ :‬‬ ‫‪203‬‬‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﻐﺎﺋﺐ ﻭﺍﻟﻌﺒﺪ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﻏﻴﺮﻩ‪ ،‬ﻭﻻ ﺗﻠﺰﻡ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﺑﻤﻠﻚ‬ ‫ﺍﻟﻨﺼﺎﺏ)‪.(١‬‬ ‫‪ ١٧٠‬ا ة ‪ ./‬ل ا=‪:0‬‬ ‫ﺃﻣﺎ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﻌﺒﺪ ﻓﻘﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ﻣﻦ ﻛﺘﺎﺏ‬ ‫ﺍﻷﺷﺮﺍﻑ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻛﺎﻥ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻭﺇﺳﺤﺎﻕ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺯﻛﺎﺓ ﻣﺎﻝ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﻣﻮﻻﻩ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﻓﻴﻪ ﺷﻲﺀ ﻭﻻ ﻋﻠﻰ ﻣﻮﻻﻩ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ ﻭﺟﺎﺑﺮ‬ ‫ﻭﺍﻟﺰﻫﺮﻱ ﻭﻗﺘﺎﺩﺓ ﻭﻣﺎﻟﻚ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺃﺑﻮ ﻋﺒﻴﺪ‪ ،‬ﻭﺃﻭﺟﺒﺖ ﻃﺎﺋﻔﺔ ﻋﻠﻰ‬ ‫ﺍﻟﻌﺒﺪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺭﻭﻳﻨﺎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﻋﻄﺎ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ‪ ،‬ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ‬ ‫ﺍﺑﻦ ﻋﻤﺮ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﻣﺎﻝ ﺍﻟﻌﺒﺪ‬ ‫ﻟﺴﻴﺪﻩ‪ ،‬ﻭﺃﻧﻪ ﻣﺤﻤﻮﻝ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻫﻮ ﻣﺘﻌﺒﺪ ﺑﺰﻛﺎﺓ ﺫﻟﻚ‪ ،‬ﻷﻧﻪ ﻣﺎﻟﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﺷﺎﺀ ﺯﻛﺎﻩ ﻭﺇﻥ ﺷﺎﺀ ﺃﺫﻥ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳﺰﻛﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻣﺄﻣﻮ ﻧﺎ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﺇﻧﻔﺎﺫﻩ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﺑﻴﻨﻬﻢ ﻓﻲ ﻣﻌﺎﻧﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻓﺎ ﻓﻴﻤﺎ ﺛﺒﺖ ﻣﺎﻝ‬ ‫ﻟﻪ ﻣﻦ ﺟﻤﻴﻊ ﻣﺎ ﻛﺴﺒﻪ‪ ،‬ﺃﻭ ﻣﻠﻜﻪ ﺇﻳﺎﻩ ﺳﻴﺪﻩ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻋﻨﻪ ﺑﻌﺪ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻤﺠﻨﻮﻥ‪ :‬ﻭﻣﻦ‬ ‫ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻌﺒﺪ ﻣﺎﻟﻚ ﻟﻤﺎ ﺃﻋﻄﻲ ﻟﻪ ﺃﻟﺰﻣﻪ ﺯﻛﺎﺗﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎﻟﻚ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﺗﻠﺰﻡ‬ ‫ﺳﻴﺪﻩ ﻳﺰﻛﻲ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﺃﺧﺬ ﻣﻦ ﻣﺎﻝ ﺍﻟﻌﺒﺪ ﻣﺎ ﺃﻋﻄﻰ ﺯﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ‬ ‫ﺯﻛﻰ ﻣﻦ ﻣﺎﻝ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺫﻟﻚ ﻣﺜﻞ ﺃﻥ ﻳﻮﻫﺐ ﻟﻠﻌﺒﺪ ﺃﻭ ﻳﻮﺻﻲ ﻟﻪ ﺃﻭ ﻳﺮﺳﻞ ﺇﻟﻴﻪ‬ ‫ﻣﺸﺮﻛﺎ ﻣﻴ ﺘﺎ ﻓﻲ ﺑﻠﺪﻩ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ‬ ‫‬‫ﻣﻴﺮﺍﺛﻪ ﻣﻦ ﺑﻼﺩ ﺍﻟﺸﺮﻙ‪ ،‬ﺃﻭ ﻳﺮﺙ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٨١/٢ :‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٤١/١٧ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪204‬‬ ‫ﺍﻟﻤﺸﺮﻛﻴﻦ ﻳﻌﺘﻘﺪﻭﻥ ﺍﻟﺘﻮﺍﺭﺙ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻟﻮ ﺍﺳﺘﺮﻕ ﺃﺣﺪﻫﻢ ﻭﺇﻥ ﺃﺳﻠﻢ ﺍﻟﻌﺒﺪ ﻓﻌﻠﻰ‬ ‫ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻤﺴﻠﻢ ﻳﺮﺙ ﺍﻟﻤﺸﺮﻙ ﻭﻗﺎﻝ ﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﺇﻥ ﺍﻟﻌﺒﺪ ﻣﺎﻟﻚ ﻟﻤﺎ ﻭﺭﺛﻪ‬ ‫ﺇﺟﻤﺎ ﻋﺎ ﻓﻼ ﻳﻤﻠﻜﻪ ﻋﻨﻪ ﺳﻴﺪﻩ ﺇﻻ ﺑﺮﺿﺎﻩ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﻇﺎﻫﺮﻩ ﺃﻧﻪ ﺳﻮﺍﺀ ﻭﺭﺛﻪ ﺑﻌﺪ‬ ‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﺃﻭ ﻗﺒﻠﻬﺎ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻣﺎﻝ ﺍﻟﻌﺒﺪ ﻟﺴﻴﺪﻩ ﻭﻣﺤﻤﻮﻝ ﻋﻠﻴﻪ ﻓﻲ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻫﻮ ﻣﺘﻌﺒﺪ ﺑﺰﻛﺎﺓ ﺫﻟﻚ‪ ،‬ﻷﻧﻪ ﻣﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺯﻛﺎﻩ ﻭﺇﻥ ﺷﺎﺀ ﺃﺫﻥ ﻟﻠﻌﺒﺪ ﺃﻥ‬ ‫ﻳﺰﻛﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻣﺄﻣﻮ ﻧﺎ ﻋﻠﻰ ﺫﻟﻚ ﻭﻋﻠﻰ ﺇﻧﻔﺎﺫﻩ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻌﺪﻝ‪ ،‬ﻛﺎﻥ ﻣﺎﻝ‬ ‫ﺫﻟﻚ ﺍﻟﻌﺒﺪ ﻣﻦ ﻋﻨﺪﻩ ﺳﻴﺪﻩ ﻣ ﻠﻜﻪ ﺇﻳﺎﻩ‪ ،‬ﺃﻭ ﺍﻛﺘﺴﺒﻪ ﺍﻟﻌﺒﺪ ﺑﻨﻔﺴﻪ‪ ...‬ﻭﺇﺫﺍ ﺃﻋﺘﻖ ﺍﻟﻌﺒﺪ‬ ‫ﻭﻓﻲ ﻳﺪﻩ ﻣﺎﻝ ﻛﺜﻴﺮ ﻗﺪ ﺧﻼ ﻟﻪ ﺳﻨﻮﻥ ﻟﻢ ﺗﺆﺩ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ ﻭﺻﻴﺮﻩ ﺍﻟﻤﻮﻟﻰ ﻟﻠﻌﺒﺪ ﺃﻧﻪ‬ ‫ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺣﻮﻝ ﻣﺬ ﺻﺎﺭ ﻟﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻤﻮﻟﻰ ﺯﻛﺎﺓ ﻣﺎ ﻣﻀﻰ‬ ‫ﻣﻦ ﺍﻟﺴﻨﻴﻦ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ‬ ‫ﻣﺎﻻ ﻟﻪ‪.‬‬ ‫ﻭﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻜﻔﺎﻳﺔﻗﻠﺖ ﻟﻪ‪ :‬ﻓﺎﻟﻌﺒﺪ ﺇﺫﺍ ﺃﻋﺘﻖ ﻭﻓﻲ ﻳﺪﻩ ﻣﺎﻝ‪ ،‬ﻫﻞ ﻋﻠﻴﻪ ﺃﻥ‬ ‫ﻇﺎﻫﺮﺍ ﻭﻟﻢ‬ ‫‬‫ﻳﺆﺩﻳﻪ ﺇﻟﻰ ﺳﻴﺪﻩ‪ ،‬ﻃﻠﺒﻪ ﺳﻴﺪﻩ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻄﻠﺒﻪ؟ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺎﻝ‬ ‫ﻣﺴﺘﺘﺮﺍ ﻓﻬﻮ ﻟﻠﺴﻴﺪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻛﻠﻪ‬ ‫‬‫ﻳﺴﺘﺜﻨﻪ ﺍﻟﺴﻴﺪ ﺣﺘﻰ ﺃﻋﺘﻘﻪ ﻓﻬﻮ ﻟﻠﻌﺒﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻟﻠﺴﻴﺪ ﺣﺘﻰ ﻳﺸﺘﺮﻃﻪ ﺍﻟﺴﻴﺪ ﻟﻠﻌﺒﺪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻛﻠﻪ ﻟﻠﻌﺒﺪ ﺣﺘﻰ ﻳﺸﺘﺮﻃﻪ ﺍﻟﺴﻴﺪ ﺇﺫﺍ‬ ‫ﺛﺒﺖ ﺍﻟﻤﺎﻝ ﻟﻠﻌﺒﺪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﻓﻲ ﻳﺪ ﺍﻟﻌﺒﺪ ﺣﺘﻰ ﺣﺎﻝ ﻋﻠﻴﻪ ﺃﺣﻮﺍﻝ ﻟﻢ ﺗﺆﺩ‬ ‫ﻋﻨﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻫﻮ ﻣﻤﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺇﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺨﺮﺝ ﻋﻨﻪ ﺯﻛﺎﺓ ﻟﻤﺎ‬ ‫ﻣﻀﻰ ﻣﻦ ﺍﻟﺴﻨﻴﻦ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻤﺎﻝ ﻟﻠﻌﺒﺪ ﺣﺘﻰ ﻳﺸﺘﺮﻃﻪ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻴﺪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻟﻪ‪ ،‬ﻭﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﺴﻴﺪ‬ ‫ﻓﻲ ﻣﺎﻝ ﺍﻟﻌﺒﺪ ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﺴﻨﻴﻦ ﻓﻌﻠﻰ ﺍﻟﺴﻴﺪ ﺃﻥ ﻳﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﻣﺎﻝ‬ ‫ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻣﺎ ﻳﺴﺘﻘﺒﻞ ﻣﺬ ﺃﻋﺘﻖ ﺍﻟﻌﺒﺪ ﻭﺛﺒﺖ ﻟﻪ ﺍﻟﻤﺎﻝ ﺑﺎﻟﺤﺮﻳﺔ ﻓﻌﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﻓﻲ ﻣﺎﻝ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻟﻢ ﻳﻌﻠﻢ ﺃﻥ ﻋﻨﺪ ﺍﻟﻌﺒﺪ‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪.٩/٣ :‬‬ ‫‪205‬‬‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﻐﺎﺋﺐ ﻭﺍﻟﻌﺒﺪ‬ ‫‬ ‫ﻣﺎﻻ ﺃﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺨﺒﺮ ﺍﻟﺴﻴﺪ ﺑﻤﺎﻟﻪ‪ ،‬ﻛﺎﻥ ﻓﻲ ﺣﺎﻝ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺃﻭ ﺑﻌﺪ ﺍﻟﻌﺘﻖ‪،‬‬ ‫ﻷﻥ ﺍﻟﺰﻛﺎﺓ ﺷﺮﻳﻚ‪ ،‬ﻭﻫﻲ ﺃﻣﺎﻧﺔ ﻓﻲ ﻳﺪ ﻣﻦ ﺍﻟﻤﺎﻝ ﻓﻲ ﻳﺪﻩ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﻌﺒﺪ ﺃﻥ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻓﻲ ﺍﻟﻤﺎﻝ ﻟﻢ ﺗﺆﺩ ﻟﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﺴﻨﻴﻦ ﺣﺘﻰ ﺻﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻤﺎﻝ ﺑﺰﻛﺎﺗﻪ ﺃﺷﺒﻪ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻪ؛ ﻷﻧﻪ ﻗﺪ ﻋﻠﻢ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻪ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٦١٨/٣ :‬‬ ‫‪206‬‬ ‫ا ة ‪ ./‬ل ا‪ .B‬وا‪Aa‬‬ ‫‪ ١٧١‬ا ة ‪ ./‬ل  ‬ ‫‪ E‬دون ا‪:.B‬‬ ‫ﺟﺎﺀ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﻔﺎﺀ ﺍﻟﻌﻠﻴﻞ‪» :‬ﻭﺩﻭﻥ ﺍﻟﺬﻣﻲ ﻓﺈﻧﻤﺎ ﻋﻠﻴﻪ ﺍﻟﺠﺰﻳﺔ ﺇﻥ ﻟﻢ‬ ‫ﻳﻜﻦ ﻣﻦ ﻧﺼﺎﺭﻯ ﺍﻟﻌﺮﺏ ﻓﺈﻥ ﻋﻠﻴﻬﻢ ﺿﻌﻒ ﻣﺎ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻫﻮ ﺍﻟﺨﻤﺲ‬ ‫ﻓﻴﻤﺎ ﻟﺰﻣﻬﻢ ﻓﻴﻪ ﺍﻟﻌﺸﺮ ﻭﻧﺼﻔﻪ ﻓﻲ ﺭﺑﻌﻪ ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﻨﻌﻢ«‪.‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻭﺩﻭﻥ ﺍﻟﺬﻣﻲﺍﻟﻜﺘﺎﺑﻲ ﻭﺍﻟﻤﺠﻮﺳﻲﻓﺈﻧﻤﺎ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺠﺰﻳﺔ‪ ،‬ﻻ ﺯﻛﺎﺓ ﻳﺆﺧﺬ ﺑﻬﺎ‪ ،‬ﻭﻟﻮ ﻟﺰﻣﺘﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ ﻛﺴﺎﺋﺮ ﺍﻟﻤﺸﺮﻛﻴﻦ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﻣﺨﺎﻃﺒﻮﻥ ﺑﻔﺮﻭﻉ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺆﺧﺬ‬ ‫‬ ‫ﺍﻟﺬﻣﻲ ﺑﻬﺎ ﺻﺮﺡ ﺑﻪ ﻏﻴﺮ ﺃﺑﻲ ﺳﺘﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺆﺧﺬ ﻋﻠﻰ ﺯﻛﺎﺓ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﺍﺷﺘﺮﺍﻩ‬ ‫ﻣﻦ ﺍﻟﻤﻮﺣﺪﻳﻦ ﻭﻗﺪ ﻛﺎﻥ ﻳﺰﻛﻲ ﻗﺒﻞ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻜﺘﺎﺑﻲ ﻭﺍﻟﻤﺠﻮﺳﻲ ﺍﻟﻤﺤﺎﺭﺑﺎﻥ‬ ‫ﻭﺍﻟﺼﻨﻤﻲ ﻭﺃﻧﻮﺍﻉ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻬﻢ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﺑﻞ ﻳﺆﺧﺬ ﻣﺎﻟﻬﻢ ﻛﻠﻪ‬ ‫ﻭﻳﻘﺘﻠﻮﻥ ﺇﺫﺍ ﺃﺑﻮﺍ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﻟﺰﻣﺘﻬﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻦ ﺍﷲ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺇﻥ‬ ‫ﻟﻢ ﻳﻜﻦ ﻣﻦ ﻧﺼﺎﺭﻯ ﺍﻟﻌﺮﺏ ﻓﺈﻥ ﻋﻠﻴﻬﻢ ﺿﻌﻒ ﻣﺎ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻫﻮ ﺍﻟﺨﻤﺲ‬ ‫ﻓﻴﻤﺎ ﻟﺰﻣﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻴﻪ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﺤﺐ ﺃﻭ ﺍﻟﺘﻤﺮ ﺍﻟﺬﻱ ﻳﺴﻘﻰ‬ ‫ﻣﺜﻼ‪ ،‬ﻭﺍﻟﻌﺸﺮ ﻓﻴﻤﺎ ﻟﺰﻡ ﻓﻴﻪ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻧﺼﻒ ﺍﻟﻌﺸﺮ ﻭﻫﻮ ﻣﺎ ﺳﻘﻲ‬‫ﺑﺎﻟﻤﻄﺮ ‬ ‫ﺑﺎﻟﺰﺟﺮ‪ ،‬ﻭﻧﺼﻔﻪ‪ ،‬ﺃﻱ‪ :‬ﻧﺼﻒ ﺍﻟﻌﺸﺮ ﻓﻲ ﻣﻮﺿﻊ ﻟﺰﻭﻡ ﺭﺑﻌﻪ‪ ،‬ﺃﻱ‪ :‬ﺭﺑﻊ ﺍﻟﻌﺸﺮ‪،‬‬ ‫ﻣﺜﻼ ﺃﻥ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻋﺸﺮﻫﻤﺎ ﻋﺸﺮﻭﻥ‪ ،‬ﻭﺗﻠﺰﻡ ﺍﻟﻤﺴﻠﻢ‬‫ﻭﻫﺬﺍ ﻓﻲ ﺍﻟﻨﻘﺪﻳﻦ ﻭﺫﻟﻚ ‬ ‫ﻓﻴﻬﺎ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ ﻭﺍﻟﺨﻤﺴﺔ ﺭﺑﻊ ﺍﻟﻌﺸﺮﻳﻦ ﻓﻴﻠﺰﻡ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻨﺼﺮﺍﻧﻲ ﻋﺸﺮﺓ ﻭﻫﻲ‬ ‫ﻧﺼﻒ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﻫﻜﺬﺍ ﺗﻠﺰﻣﻪ ﺷﺎﺗﺎﻥ ﺣﻴﺚ ﻟﺰﻣﺖ ﺍﻟﻤﺴﻠﻢ ﺷﺎﺓ‪ ،‬ﻭﺑﻘﺮﺗﺎﻥ ﺣﻴﺚ‬ ‫‪207‬‬‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﺬﻣﻲ ﻭﺍﻟﻤﻜﺎﺗﺐ‬ ‫ﻟﺰﻣﺘﻪ ﺑﻘﺮﺓ‪ ،‬ﻭﺟﻤﻼﻥ ﺣﻴﺚ ﻟﺰﻣﻪ ﺟﻤﻞ‪ ،‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪ :‬ﻭﻛﺬﺍ ﻓﻲ‬ ‫ﺍﻟﻨﻌﻢﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﻭﺍﻟﻌﻴﻦﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ)‪.(١‬‬ ‫‪ ١٧٢‬ﻻ ‪ E RG  %‬دون ا‪:.B‬‬ ‫ﺟﺎﺀ ﻓﻲ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ :‬ﻭﻻ ﺟﺰﻳﺔ ﻋﻠﻴﻬﻢﻳﻌﻨﻲ ﻣﻦ ﻫﻢ ﺩﻭﻥ ﺍﻟﺬﻣﻴﻴﻦ ‬ ‫ﻭﻣﺎ ﺫﻛﺮ ﻋﻮﺽ ﻋﻨﻬﺎ‪ ،‬ﺑﻞ ﻫﻮ ﺟﺰﻳﺔ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﻟﻜﻦ ﺃﻧﻔﻮﺍ ﻣﻦ ﺍﺳﻤﻬﺎ‪،‬‬ ‫ﻓﺎﻟﻈﺎﻫﺮ ﺃﻥ ﺫﻟﻚ ﻳﻠﺰﻣﻬﻢ ﻭﻟﻮ ﻟﻢ ﻳﺘﻢ ﺍﻟﻨﺼﺎﺏ ﻋﻨﺪﻫﻢ ﻷﻧﻬﺎ ﺟﺰﻳﺔ ﻻ ﺯﻛﺎﺓ ﻓﻲ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺳﻤﺎﻫﺎ ﻋﻤﺮ ﺻﺪﻗﺔ ﻷﻧﻬﻢ ﺃﻧﻔﻮﺍ ﻣﻦ ﺍﺳﻢ ﺍﻟﺠﺰﻳﺔ ﻓﺒﺪﻝ ﺍﺳﻤﻬﺎ‬ ‫ﻟﻴﺘﻮﺻﻞ ﺇﻟﻰ ﺃﺧﺬﻫﺎ‪ ،‬ﻭﺃﻟﺤﻖ ﺑﻌﻀﻬﻢ ﻳﻬﻮﺩ ﺍﻟﻌﺮﺏ ﻭﺻﺎﺑﺌﻬﻢ ﺑﻨﺼﺎﺭﺍﻫﻢ)‪.(٢‬‬ ‫‪   ١٧٣‬ٴ‪P E B]$‬رى اب‪:‬‬ ‫ﺳﺄﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺒﺴﻴﻮﻱ ﻋﻦ ﻧﺼﺎﺭﻯ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺎ ﻳﺆﺧﺬ ﻣﻨﻬﻢ؟ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻗﺪ‬ ‫‬ ‫ﺍﻟﻀﻌﻒ ﻣ ‪‬ﻤﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍ ﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻻ ﺟﺰﻳﺔ‬ ‫ﻗﻴﻞ‪ :‬ﺇﻥ ﻋﻠﻴﻬﻢ ﻓﻲ ﺃﻣﻮﺍﻟﻬﻢ ‪‬‬ ‫ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﻳﺆﺧﺬ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﺣﺘ‪‬ﻰ ﻳﺼﻴﺮﻭﺍ ﻓﻲ ‪‬‬ ‫ﺣﺪ ﻳﺠﺐ ﻋﻠﻴﻬﻢ‪.‬‬ ‫ﻭﺗﺆﺧﺬ ﻣﻦ ﺍﻟﺼﻐﻴﺮ ﻭﺍﻟﻜﺒﻴﺮ ﻭﺍﻟﺮﺟﻞ ﻭﺍ ﻟﻤﺮﺃﺓ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﻛﺄﻣﻮﺍﻝ‬ ‫ﺍ ﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺫﻟﻚ ﺃ‪‬ﻥ ﻧﺼﺎﺭﻯ ﺗﻐﻠﺐ ﻗﺪﻣﻮﺍ ﻋ ﻠﻰ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ ƒ‬ﻓﺄﻣﺮ‬ ‫ﺑﻘﺺ ﻧﻮﺍﺻﻴﻬﻢ‪ ،‬ﻭ ﻗ ﻠﺐ ﺷﺮﻙ ﻧﻌﺎﻟﻬﻢ‪ ،‬ﻭﺃﻥ ﻳﺮﻛﺒﻮﺍ ﺍ ‬ ‫ﻷ ﻛﻒ)‪ ،(٣‬ﻭﻳﺠﻌﻠﻮﺍ ﻓﻲ‬‫‪‬‬ ‫‬ ‫ﺯﻱ ﺍ ﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﺍﻟﻬﻤﺎﻳﻴﻦ)‪ .(٤‬ﻭﺟﻌﻞ ﻓﻲ‬ ‫ﺃﻭﺳﺎﻃﻬﻢ ﻋﻼﻣﺔ ﻳﻌﺮﻓﻮﻥ ﺑﻬﺎ ﻣﻦ ‪‬‬ ‫ﺃﻣﻮﺍﻟﻬﻢ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻗﺎﻝ‪ » :‬ﺫ ‪‬ﻟﻮﺍ ﺃﺫﻟ‪‬ﻜﻢ ﺍﷲ«‪ ،‬ﻭﻻ ﺟﺰﻳﺔ ﻋﻠﻴﻬﻢ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ٩/٣ :‬ ‪.١٠‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪.١٠/٣ :‬‬ ‫)‪ (٣‬ﺍﻷﻛﻒ‪ :‬ﺟﻤﻊ ﺇﻛﺎﻑ ﻭﺃﻛﺎﻑ ﻭﻭﻛﺎﻑ ﺍﻟﺤﻤﺎﺭ‪ :‬ﺍﻟﺒﺮﺫﻋﺔ‪ .‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ‪ :‬ﻣﺎﺩﺓ ﺃﻛﻒ‪.‬‬ ‫ﻭﻳﺸﺪ ﻋﻠﻰ ﺍﻟﻮﺳﻂ‪ .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ :‬ﻣﺎﺩﺓ‬ ‫)‪ (٤‬ﺍﻟﻬﻤﻴﺎﻥ ﺟﻤﻌﻪ ﻫﻤﺎﻳﻴﻦ‪ ،‬ﻭﻫﻮ ﻛﻴﺲ ﻳﺠﻌﻞ ﻓﻴﻪ ﺍﻟﻨﻔﻘﺔ ‬ ‫ﻫﻤﻦ‪ ،‬ﻭﻫﻤﻲ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪208‬‬ ‫ﻭﻋﻠﻰ ﻋ ‪‬ﻤﺎﻟﻬﻢ ﻓﻲ ﺣﺼﺼﻬﻢ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻫﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺨﻤﺲ ﺇﺫﺍ ﻛﺎﻥ ﻋﺎﻣﻠﻬﻢ‬ ‫ﻣﺴﻠﻤﺎ‪.‬‬ ‫‬ ‫ﻭﻛﻞ‪ ‬ﻣﺎ ﻳﺼﻴﺮ ﺇﻟﻴﻬﻢ ﻓﻲ ﺃﻣﻮﺍﻝ ﺍ ﻟﻤﺴﻠﻤﻴﻦ ﺃﻭ ﻏﻴﺮﻩ ﻓﻌﻠﻴﻬﻢ ﻓﻴﻪ ﺍﻟﺨﻤﺲ ﻣﻦ‬ ‫ﺍﻟﺤﺮﻭﺙ ﻭﺍ ﻟﻤﻮﺍﺷﻲ‪ .‬ﻭﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺼﺪﻗﺔ ﻓﻌﻠﻴﻬﻢ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻣﺎ ﻻ ﺻﺪﻗﺔ ﻓﻴﻪ‬ ‫ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻬﻢ ﻓﻴﻪ‪.‬‬ ‫ﻭﻟﻴﺲ ﻟﻬﻢ ﺃﻥ ﻳﺨﺮﺟﻮﺍ ﺑﺄﻣﻮﺍﻟﻬﻢ ﻣﻦ ﺍ ﻟﻤﺎﺷﻴﺔ ﺇﻟﻰ ﺃﺭﺽ ﺍﻟﺸﺮﻙ ﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﺗﺠﺮﻱ ﻓﻴﻬﺎ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﻣﺎ ﺍﺷﺘﺮﻯ ﺍ ﻟﻤﺴﻠﻢ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﻓ ﺈﻧ‪ ‬ﻤﺎ ﻋﻠﻰ ﺍ ﻟﻤﺴﻠﻢ ﻓﻴﻪ‬ ‫ﺍﻟﻌﺸﺮ‪.‬‬ ‫ﻭﻗﺪ »ﻛﺎﻥ ﻧﺼﺎﺭﻯ ﻓ ﺪﻙ ﺻﺎﻟﺤﻮﺍ ﺍﻟﻨ‪‬ﺒ ﻲ ﮊ ﻋﻠﻰ ﺍﻟﻨﺼﻒ ﻣﻦ ﺃﺭﺽ ﻓ ﺪﻙ«‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺃﺑﻮ ﺑﻜﺮ ﻣﻦ ﺑﻌﺪﻩ ﻭﻋﻤﺮ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﻮﺍ ﺟﻌﻠﻮﺍ ﻋﻠﻰ ﺃﻫﻞ ﻧﺠﺮﺍﻥ ﻣﻦ‬ ‫ﺍﻟﻨﺼﺎﺭﻯ ﺷﻴ ﺌﺎ ﺟﻌﻠﻮﻩ ﻓﻲ ﺍﻟﺼﻠﺢ ﻋﻠﻴﻬﻢ)‪.(١‬‬ ‫‪ E ١٧٤‬ا'>< إ‪P R‬رى اب‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻭﻣﻦ ﺍﻧﺘﻘﻞ ﻣﻨﺎ ﺃﻭ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‬ ‫ﺇﻟﻰ ﻧﺼﺎﺭﻯ ﺍﻟﻌﺮﺏ ﻓﻔﻴﻪ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻛﺬﺍ ﻓﻴﻤﺎ ﺍﻧﺘﻘﻞ ﻣﻦ ﺃﻣﻮﺍﻝ ﻧﺼﺎﺭﻯ ﺍﻟﻌﺮﺏ‬ ‫ﻧﻌﻤﺎ ﻣﻦ‬‫ﺇﻟﻰ ﺍﻣﺮﺃﺓ ﺃﻭ ﺫﻣﻲ ﺃﻭ ﻣﺼﻞ ﺇﻥ ﻛﺎﻧﺖ ‬ ‫ﺃﺻﻼ‪ ،‬ﻭﻣﺎ ﺍﺷﺘﺮﺍﻩ ﺫﻣﻲ ﻭﻟﻮ ‬ ‫ﺃﺭﺽ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﻮ ﺗﺪﺍﻭﻟﻪ ﺫﻣﻲ ﺑﻌﺪ ﺫﻣﻲ ﻓﻔﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺇﻥ ﻛﺎﻥ ﺃﺻﻠﻪ ﻣﻦ ﺃﻣﻮﺍﻝ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻣﺎ ﺍﺷﺘﺮﺍﻩ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻤﺎ ﺟﺮﻯ ﻓﻴﻪ ﺍﻟﺨﻤﺲ ﻣﻦ ﻧﺼﺎﺭﻯ ﺍﻟﻌﺮﺏ‬ ‫ﻟﺰﻣﻬﻢ ﻓﻴﻪ ﺍﻟﻌﺸﺮ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻻ ﺗﻠﺰﻣﻬﻢ ﺍﻟﺼﺪﻗﺔ ﻓﻲ‬ ‫ﺛﻤﺮﺗﻬﻢ ﺇﻥ ﺍﺷﺘﺮﻭﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻡ ﺇﻥ ﻣﻠﻜﻮﻫﺎ ﻗﺒﻞ ﺍﻹﺩﺭﺍﻙ)‪.(٢‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٧١/٢ :‬ ‪.١١٧٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ١٠/٣ :‬ ‪.١١‬‬ ‫‪209‬‬‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﺬﻣﻲ ﻭﺍﻟﻤﻜﺎﺗﺐ‬ ‫‪ ١٧٥‬ا ة ‪ ./‬ل ا‪:Aa‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﻜﺎﺗﺐ ﻓﻴﺤﺪﺛﻨﺎ ﻋﻨﻪ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ‬ ‫ﻗﺎﺋﻼ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﺃﺟﻤﻊ ﻛﻞ ﻣﻦ ﻧﺤﻔﻆ ﻋﻨﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﻻ ﺯﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﻤﻜﺎﺗﺐ‪.‬‬ ‫ﻭﻣﻤﻦ ﻗﺎﻝ ﺑﺠﻤﻠﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﻋﻤﺮ ﺑﻦ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﻋﻄﺎﺀ ﻭﻣﺴﺮﻭﻕ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ‪ :‬ﻓﻲ ﻣﺎﻝ ﺍﻟﻤﻜﺎﺗﺐ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻛﻤﺎ ﺗﺠﺐ ﻓﻲ ﻣﺎﻝ ﺍﻟﺤﺮ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﻤﻜﺎﺗﺐ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻣﺎ ﻳﻮﺟﺒﻪ ﻣﻌﻬﻢ‬ ‫ﺍﻻﺗﻔﺎﻕ ﺃﻥ ﺍﻟﻤﻜﺎﺗﺐ ﺣﺮ ﺣﻴﻦ ﻳﻜﺎﺗﺐ ﻭﻣﺎﻟﻪ ﻣﺎﻝ ﺣﺮ‪ ،‬ﻭﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﺃﻣﺎ ﺍﻟﻤﻜﺎﺗﺐ ﻓﻬﻮ ﺣﺮ ﻭﻣﺎﻟﻪ ﻣﺎﻝ ﺣﺮ ﺗﺠﺐ ﻓﻴﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﺗ ‪‬ﻢ ﻣﻌﻪ ﻧﺼﺎﺏ ﺗﺎﻡ‪ ،‬ﻣﻦ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺘﻲ ﺗﺠﺐ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻭ ﻣﻦ ﻧﻮﻉ‬ ‫ﻭﺍﺣﺪ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٤١/١٧ :‬ ‪.٤٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٦١٨/٣ :‬‬ ‫‪210‬‬ ‫‪ t6$‬د‪ +/‬ا ة وأ‪8‬‬ ‫‪ t6$ ١٧٦‬د‪ +/‬ا ة‪:‬‬ ‫ﺮﻃﻲ‪ :‬ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻤﻠﻚ‪،‬‬ ‫ﺳﺒﻖ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﻟﺘﻮﻗﻴﺖ ﻋﻨﺪ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺷ ‬ ‫ﻭﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﺑﻐﺮﺽ ﺗﺤﻘﻴﻖ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻤﻠﻚ‪ ،‬ﻭﺗﺤﺪﻳﺪ ﺩﻭﺭﺍﻥ‬ ‫‪‬‬ ‫ﻣﺴﺘﻘﻼ‪.‬‬‫ﺍﻟﺤﻮﻝ‪ ،‬ﻭﻟﻴﺲ ﺑﻐﺮﺽ ﺍﻟﺘﺄﻗﻴﺖ‪ ،‬ﻭﻫﻨﺎ ﻧﻔﺮﺩ ﻟﻪ ﺣﺪﻳ ﺜﺎ‬ ‫ﻗﺎﻝ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﻧﺪﺏ ﺗﻮﻗﻴﺖ ﺷﻬﺮ ﻣﻌﻠﻮﻡ ﺑﺘﻘﺮﺏ ﻭﻗﺼﺪ ﻭﻧﻴﺔ‬ ‫ﺭﺟﺒﺎ ﺃﻭ ﺭﻣﻀﺎﻥ‬ ‫ﻣﺤﺮﻣﺎ ﺃﻭ ‬ ‫‬‫ﻟﻴﻌﻠﻢ ﺑﺬﻟﻚ ﻭﻗﺖ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﺃﺩﺍﺀ ﻣﺎ ﻭﺟﺐ‪ ،‬ﻭﻛﻮﻧﻪ‬ ‫ﻓﺈﻥ ﺩﺧﻠﻪ ﻣﺎﻝ ﻓﻲ ﻏﻴﺮﻫﺎ ﺃﺧﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻪ ﺑﺘﻮﻟﻴﺞ ﻟﻐﻴﺮﻩ‪ ،‬ﺛﻢ ﻳﺮﺩﻩ ﻟﻪ ﻋﻨﺪ ﺁﺧﺮ‬ ‫ﻳﻮﻡ ﻣﻦ ﺃﺧﺬﻫﺎ ﻓﻴﻜﻮﻥ ﺍﻟﺸﻬﺮ ﻛﻠﻪ ﻭﻗ ﺘﺎ ﻟﻪ‪ .‬ﻭﻻ ﻳﻮﻗﺖ ﻣﻦ ﻏﺮﺗﻪ ﻓﺈﺫﺍ ﺍﺳﺘﻬﻞ‬ ‫ﻣﺎ ﻭﻗﺘﻪ ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﺩﺍﺅﻫﺎ ﺣﻴﻨﺌﺬ ﻭﻻ ﻳﻀﻴﻊ ﺣﺘﻰ ﻳﻨﺴﻠﺦ‪ .‬ﻭﺇﻥ ﺗﻠﻒ ﻣﺎﻟﻪ ﻓﻲ‬ ‫ﺷﻬﺮ ﻭﻗﺘﻪ ﻟﻢ ﻳﻠﺰﻣﻪ ﺷﻲﺀ ﻷﻧﻪ ﻏﻴﺮ ﻣﻀﻴﻊ ﻭﺇﻥ ﺍﺳﺘﻔﺎﺩ ﻓﻴﻪ ﺑﻌﺪﻣﺎ ﺃﻋﻄﻰ ﻟﻢ ﻳﻠﺰﻣﻪ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺷﻲﺀ ﻋﻠﻰ ﺍﻟﻤﻔﺎﺩ ‬ ‫ﻭﺇﻥ ﻭﻗﺖ ﻣﻦ ﺃﻭﻝ ﺍﻟﺸﻬﺮ ﻓﺈﺫﺍ ﻣﻀﻰ ﻣﻨﻪ ﻳﻮﻡ ﻭﻟﻢ ﻳﺰﻙ ﻓﻤﻀﻴﻊ ﻭﻣﺎ ﺫﻛﺮ ﻛﻠﻪ‬ ‫ﻓﻬﻮ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ)‪.(١‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﺍﻟﻮﺍﺟﺐ ﻣﻄﻠﻖ ﺍﻟﺘﻮﻗﻴﺖ‪ ،‬ﻟﻜﻦ‬ ‫ﻳﻮﻣﺎ‪ ،‬ﺃﻭ‬ ‫ﻳﻮﻣﺎ‪ ،‬ﺃﻭ ﻋﺸﺮﻳﻦ ‬ ‫ﺷﻬﺮﺍ‪ ،‬ﺃﻭ ﺳﺒﻌﺔ ﺃﻳﺎﻡ‪ ،‬ﺃﻭ ‬ ‫ﻻ ﻳﻮﻗﺖ ﺃﻛﺜﺮ ﻣﻦ ﺷﻬﺮ ﺑﻞ ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﺮﺣﻪ‪ ١١٦/٣ :‬ ‪.١٢١‬‬ ‫‪211‬‬‫ﺗﻮﻗﻴﺖ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻭﺃﺣﻜﺎﻣﻪ‬ ‫ﻳﻮﻣﺎ ﻣﻦ ﺷﻬﺮ‪،‬‬ ‫ﻋﺸﺮﺓ‪ ،‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﺩﻭﻥ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﻳﻮﻗﺖ ﺧﻤﺴﺔ ﻋﺸﺮ ‬ ‫ﻭﺧﻤﺴﺔ ﻋﺸﺮ ﻣﻦ ﺷﻬﺮ ﺑﻌﺪﻩ ﻣﺘﺼﻠﺔ ﺑﻬﺎ‪ ،‬ﺃﻭ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﺠﺰ ﺃﻛﺜﺮ ﻣﻦ‬ ‫ﺷﻬﺮﺍ‪ ،‬ﻓﻠﻴﻜﻦ ﺍﻟﻮﻗﺖ ﺃﺣﺪ‬ ‫‬‫ﺷﻬﺮ ﻷﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺫﻛﺮ ﺃﻥ ﺍﻟﻌﺎﻡ ﻣﻦ ﺍﺛﻨﻲ ﻋﺸﺮ‬ ‫ﺷﻬﺮﺍ ﻋﺠﻤ ‪‬ﻴﺎ ﻓﻘﺪ ﻧﻘﺺ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‬ ‫‬‫ﺃﺟﺰﺍﺋﻪ ﻭﻫﻮ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﺟﺎﺯ ﺃﻗﻞ‪ ،‬ﻭﻣﻦ ﻭﻗﺖ‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﺇﺫﺍ ﺗ ‪‬ﻢ ﺛﻼﺙ ﻭﺛﻼﺛﻮﻥ ﺳﻨﺔ ﻋﺠﻤﻴﺔ ﻓﻘﺪ ﺃﻧﻘﺺ ﺯﻛﺎﺓ ﻋﺎﻡ‪ ،‬ﻭﺍﻟﻤﻨﺪﻭﺏ‬ ‫ﺭﺟﺒﺎ ﺃﻭ ﺭﻣﻀﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﻧﺪﺏ‬ ‫ﻣﺤﺮﻣﺎ ﺃﻭ ‬ ‫‬‫ﺗﻮﻗﻴﺖ ﺍﻟﺸﻬﺮ ﻛﻠﻪ‪ ،‬ﻭﻛﻮﻥ ﺍﻟﺸﻬﺮ‬ ‫ﺗﻮﻗﻴﺖ ﺷﻬﺮ ﻣﻌﻠﻮﻡ‪ ...‬ﺇﻟﺦ‪ ،‬ﻭﻗﺪ ﺑﺎﻥ ﻟﻚ ﻭﺟﻪ ﺍﻟﻨﺪﺏ ﻓﻼ ﻳﻘﺎﻝ‪ :‬ﻛﻴﻒ ﻳﻘﻮﻝ‪:‬‬ ‫ﻧﺪﺏ ﻣﻊ ﺃﻥ ﺍﻟﺘﻮﻗﻴﺖ ﻭﺍﺟﺐ؟ ﻭﻟﻚ ﻭﺟﻪ ﺁﺧﺮ ﻭﻫﻮ ﻇﺎﻫﺮ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﻫﻮ ﺃﻥ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻤﻦ ﺃﺩ‪‬ﻯ‬ ‫ﺗﻘﻮﻝ‪ :‬ﺍﻟﺘﻮﻗﻴﺖ ﻣﻄﻠﻘﺎ ﻣﻨﺪﻭﺏ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﻫﻮ ﺍﻷﺩﺍﺀ ﻋﻨﺪ ﺗﻤﺎﻡ ‪‬‬ ‫ﺍﻟﺰﻛﺎﺓ ﻋﻨﺪ ﺗﻤﺎﻣﻬﺎ ﻓﻘﺪ ﺑﺮﺉ ﺑﺘﻘﺮﺏ ﻟﺮﺣﻤﺔ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪ ،‬ﻭﻗﺼﺪ ﻟﺮﺿﺎﻩ‪ ،‬ﻭﻧﻴﺔ‬ ‫ﻷﺩﺍﺀ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻟﻴﻌﻠﻢ ﺑﺬﻟﻚ ﻭﻗﺖ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﺃﺩﺍﺀ ﻣﺎ ﻭﺟﺐ‪ ،‬ﻭﻛﻮﻧﻪﺃﻱ‪:‬‬ ‫ﺭﺟﺒﺎ ﺃﻭ ﺭﻣﻀﺎﻥ‪،‬‬ ‫ﻣﺤﺮﻣﺎ ﺃﺭﺍﺩ ﺍﻟﻤﺤﺮﻡ ﺍﻟﺬﻱ ﻫﻮ ﺃﻭﻝ ﺍﻟﻌﺎﻡ ﺍﻟﻌﺮﺑﻲ‪ ...‬ﺃﻭ ‬ ‫‬‫ﺍﻟﺸﻬﺮ ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﻤﺤﺮﻡ‪ ...‬ﻓﺈﻥ ﺩﺧﻠﻪ ﻣﺎﻝ‬ ‫ﻭﻫﻮ ﺃﻓﻀﻞ ﻟﺠﺰﺍﻟﺔ ﺍﻟﺼﺪﻗﺔ ﻓﻴﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺃﻭﻝ ‪‬‬ ‫ﻓﻲ ﻏﻴﺮﻫﺎ‪ ،‬ﺃﻱ‪ :‬ﻓﻲ ﻏﻴﺮ ﻫﺬﻩ ﺍﻷﺷﻬﺮ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﻭﻗﺘﻪ ﺃﺣﺪﻫﺎ‪ ،‬ﺃﻭ‬ ‫ﺩﺧﻠﻪ ﻓﻲ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻭﺃﺭﺍﺩ ﺗﻮﻗﻴﺖ ﺍﻵﺧﺮ ﻣﻨﻬﺎ ﺃﻭ ﻣﻦ ﻏﻴﺮﻫﺎ‪ ،‬ﺃﺧﺮﺟﻪ ﻛﻠﻪ ﺃﻭ ﺇﻻ‬ ‫ﻣﺎ ﻻ ﻳﺘﻢ ﺍﻟﻨﺼﺎﺏ ﻣﺎ ﻓﻲ ﻳﺪﻩ ﻭﻣﺎ ﻓﻲ ﺍﻟﺬﻣﺔ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﻓﺄﺧﺮﺝ ﺇﻟﻴﻪ ﻣﺎ ﻓﻲ ﺍﻟﺬﻣﺔ‬ ‫ﺃﻥ ﻳﻮﺍﺿﻊ ﻭﻳﻌﺎﺟﻞ ﺑﺮﺿﻰ ﻣﻦ ﻫﻮ ﻓﻲ ﺫﻣﺘﻪ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺭﺑﺢ ﻓﻬﻮ ﻟﻪ‪ ،‬ﻭﻳﺮﺩ ﺍﻟﻤﺎﻝ‬ ‫‬ ‫ﻛﺎﻣﻼ ﺇﻟﻰ ﻣﻦ ﺃﻋﻄﺎﻩ ﺑﺎﻟﺘﻮﻟﻴﺞ ﺑﻼ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺺ ﻋﺎﺟﻞ ﻭﻭﺍﺿﻊ ﺃﻭ ﻻ ﻣﻦ‬ ‫ﻣﻠﻜﻪ ﻓﻲ ﺣﻴﻦ ﺃﺭﺍﺩ ﻭﻗ ﺘﺎ ﺁﺧﺮ‪ ،‬ﻭﻻ ﻳﺤﺴﻦ ﺗﺄﺧﻴﺮ ﺍﻹﺧﺮﺍﺝ‪ ،‬ﻭﻗﺪ ﺃﺭﺍﺩﻩ ﻣﺜﻞ ﺃﻥ‬ ‫ﻳﺪﺧﻠﻪ ﻓﻲ ﺟﻤﺎﺩﻯ ﺍﻵﺧﺮﺓ ﻓﻴﺘﻌﻤﺪ ﺗﺄﺧﻴﺮ ﺍﻹﺧﺮﺍﺝ ﺇﻟﻰ ﺁﺧﺮ ﺷﻌﺒﺎﻥ ﺇﺫ ﻳﺒﻘﻰ ‬ ‫ﻣﺎﻻ‬ ‫ﻣﺮﺩ ﺩﺍ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻏﻴﺮﻩ ﺑﻼ ﻭﻗﺖ‪ ،‬ﻭﻻ ﺯﻛﺎﺓ ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﺇﺫ ﻟﻢ ﻳﺪﺭ ﻋﻠﻴﻪ ﺣﻮﻝ‬ ‫ﺑﻬﺒﺔ ﺗﻮﻟﻴﺞ‪ ،‬ﺃﻱ‪ :‬ﺗﺪﺧﻴﻞ‪ ،‬ﻟﻐﻴﺮﻩ‪ ،‬ﺛﻢ ﻳﺮﺩﻩ ﻟﻪ ﻋﻨﺪ ﺁﺧﺮ ﻳﻮﻡ ﻣﻦ ﺃﺧﺬﻫﺎ ﻓﻴﻜﻮﻥ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪212‬‬ ‫ﺍﻟﺸﻬﺮ ﻛﻠﻪ ﻭﻗ ﺘﺎ ﻟﻪ‪ .‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻤﻮﻫﻮﺏ ﻟﻪ ﻫﻞ ﺗﻠﺰﻣﻪ ﺯﻛﺎﺓ ﺫﻟﻚ ﺃﻡ ﻻ؟‬ ‫ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﺇﻥ ﺩﺧﻞ ﻣﺎﻝ ﻣﻠﻜﻪ ﻓﻲ ﻏﻴﺮ ﺗﻠﻚ ﺍﻷﺷﻬﺮ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻮﻗﺖ‬ ‫ﺍﻟﺴﻨﺔ ﻗﺒﻞ‬ ‫ﺃﺣﺪﻫﺎ ﺃﻋﻄﻰ ﻣﺎﻟﻪ ﻟﻤﻦ ﻳﺮﺟﻮ ﺃﻥ ﻳﺮﺩﻩ ﻟﻪ ﻭﻳﺆﺩﻱ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﻣﻦ ‪‬‬ ‫ﺍﻟﻌﻄﻴﺔ ﻭﻳﺮﺩﻩ ﺁﺧﺮ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻱ ﻳﺮﻳﺪ‪ ،‬ﻭﺇﻥ ﺩﺧﻠﻪ ﺃﻭﻝ ﺷﻬﺮ ﻣﻦ ﺗﻠﻚ ﺍﻟﺸﻬﻮﺭ ‬ ‫ﻣﺜﻼ‬ ‫ﺃﺧﺮﺟﻪ ﻣﻦ ﻣﻠﻜﻪ ﻭﺭﺩﻩ ﺁﺧﺮ ﺍﻟﺸﻬﺮ ﻟﻴﻜﻮﻥ ﺍﻟﺸﻬﺮ ﻛﻠﻪ ﻭﻗ ﺘﺎ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻣﻀﻰ ﺃﻛﺜﺮ‬ ‫ﺍﻟﺴﻨﺔ ﻭﺃﻋﻄﻰ ﻣﺎﻟﻪ ﻟﻐﻴﺮﻩ ﻟﺰﻣﺘﻪ ﺍﻟﺰﻛﺎﺓ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻻ ﺗﻠﺰﻣﻪ ﺇﻥ ﻟﻢ‬ ‫‪‬‬ ‫ﻳﻘﺼﺪ ﺍﻟﻔﺮﺍﺭ‪ ،‬ﻭﺳﻮﺍﺀ ﺍﻟﻨﻘﺪ ﻭﺍﻷﻧﻌﺎﻡ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﺍ ﻫ‪ ،‬ﺑﺘﺼﺮﻑ‪.‬‬ ‫ﻳﺒﻘﻰ ﺃﻧﻪ ﺇﺫﺍ ﺭﺩﻩ ﻓﻲ ﺁﺧﺮ ﺍﻟﺸﻬﺮ ﻓﻲ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺸﻬﺮ ﻣﻦ‬ ‫ﻳﻮﻣﺎ؟ ﻇﺎﻫﺮ ﻛﻼﻣﻪ ﺃﻧﻪ‬ ‫ﻳﻮﻣﺎ ﺃﻭ ﺛﻼﺛﻴﻦ ‬ ‫ﺛﻼﺛﻴﻦ ﻓﻬﻞ ﻳﻜﻮﻥ ﻭﻗﺘﻪ ﺗﺴﻌﺔ ﻭﻋﺸﺮﻳﻦ ‬ ‫ﻳﻜﻮﻥ ﺗﺴﻌﺔ ﻭﻋﺸﺮﻳﻦ ﻷﻧﻪ ﺇﻧﻤﺎ ﺟﻌﻞ ﺍﻟﺸﻬﺮ ﻛﻠﻪ ﻭﻗ ﺘﺎ ﻟﻤﻦ ﺭﺩﻩ ﻓﻲ ﺁﺧﺮﻩ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﻧﺘﻬﺎﺋﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺁﺧﺮﻩ ﺗﺤﻘﻴﻘﺎ‬ ‫ﻟﻢ ﻳﺮﺩﻩ ﻓﻲ ﺁﺧﺮﻩ‪ ،‬ﺇﻻ ﺇﻥ ﺃﺭﺍﺩ ﺑﺂﺧﺮﻩ ‬ ‫ﻛﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻬﺮ ﻣﻦ ﺗﺴﻌﺔ ﻭﻋﺸﺮﻳﻦ ﻭﺭﺩﻩ ﻓﻲ ﺁﺧﺮ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﺃﻭ ﻛﺎﻥ‬ ‫ﻣﻦ ﺛﻼﺛﻴﻦ ﻭﻗﺪ ‪‬‬ ‫ﺃﺧﺮﻩ ﻟﻤﺎ ﺑﻌﺪ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﻭﺍﻓﻖ ﺃﻧﻪ ﻣﻦ ﺍﻟﺸﻬﺮ‪ ،‬ﺃﻭ ﻛﺎﻥ‬ ‫‬ ‫ﺗﻨﺰﻳﻼ ﻭﺇﻣﻜﺎ ﻧﺎ ﻛﻤﺎ ﺇﺫﺍ ﺭﺩﻩ ﻓﻲ ﺍﻟﺘﺎﺳﻊ ﻭﻭﺍﻓﻖ ﺃﻧﻪ ﺁﺧﺮ)‪.(١‬‬ ‫ﺁﺧﺮﻩ‬ ‫‪ ١٧٧‬ا'‪ ./ f>4‬ا'‪ ./ t6$‬ا`‪:‬‬ ‫ﺍﻟﺘﺤﻘﻴﻖ ﻋﻨﺪﻱ ﺃﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺮﺩﻩ ﻓﻲ ﺁﺧﺮ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻓﻴﻜﻮﻥ‬ ‫ﺍﻟﺸﻬﺮ ﻛﻠﻪ ﻭﻗ ﺘﺎ ﻭﻟﻮ ﻛﺎﻥ ﺛﻼﺛﻴﻦ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺪﺭﻱ ﺃﻳﻜﻮﻥ ﻣﻦ ﺗﺴﻌﺔ ﻭﻋﺸﺮﻳﻦ ﺃﻡ‬ ‫ﻣﻦ ﺛﻼﺛﻴﻦ ﻓﻴﺴﻮﻍ ﻟﻪ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻳﺠﻮﺯ ﻋﻨﺪﻱ ﺃﻥ ﻳﺆﺧﺮ ﺭﺩﻩ ﺇﻟﻰ ﺃﻥ ﻳﺤﻘﻖ ﺗﻤﺎﻡ‬ ‫ﺍﻟﺸﻬﺮ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺸﻬﺮ ﻭﻗ ﺘﺎ ﻟﻪ ﺳﻮﺍﺀ ﻣﻦ ﺗﺴﻌﺔ ﻭﻋﺸﺮﻳﻦ ﺃﻡ ﻣﻦ ﺛﻼﺛﻴﻦ‪ ،‬ﻭﻳﺮﺧﺺ‬ ‫ﻟﻪ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺪﺓ ﺍﻟﻤﺘﺼﻠﺔ ﺑﺎﻟﺸﻬﺮ ﺍﻟﻤﻨﺴﻠﺦ ﻣﺪﺓ ﺭﺩﻩ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺑﺂﺧﺮ‬ ‫ﺍﻟﺸﻬﺮ ﻣﺎ ﺍﺗﺼﻞ ﺑﺂﺧﺮﻩ ﻣﻦ ﺷﻬﺮ ﺑﻌﺪﻩ ﻛﻤﺎ ﺫﻛﺮﺕ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ١١٦/٣ :‬ ‪.١١٩‬‬ ‫‪213‬‬‫ﺗﻮﻗﻴﺖ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻭﺃﺣﻜﺎﻣﻪ‬ ‫ﻭﻇﻬﺮ ﻟﻲ ﻭﺟﻪ ﺁﺧﺮ ﻭﻫﻮ ﺃﻥ ﻳﻌﻘﺪ ﺍﻟﻬﺒﺔ ﺍﻟﺘﻮﻟﻴﺠﻴﺔ ﺇﻟﻰ ﺗﻤﺎﻡ ﺷﻬﺮ ﻛﺬﺍ‬ ‫ﻓﺈﺫﺍ ﺗ ‪‬ﻢ ﺍﻟﺸﻬﺮ ﻓﻘﺪ ﺧﺮﺝ ﻣﻦ ﻣﻠﻚ ﺍﻟﻤﻮﻫﻮﺏ ﻟﻪ ﻓﻲ ﺍﻟﻠﺤﻈﺔ ﺍﻷﺧﻴﺮﺓ ﻣﻦ‬ ‫ﺍﻟﺸﻬﺮ ﻗﺒﻀﻪ ﻓﻴﻬﺎ ﺃﻭ ﻟﻢ ﻳﻘﺒﻀﻪ ﻓﺈﺫﺍ ﻋﻘﺪ ﻫﻜﺬﺍ ﺭﺟﻊ ﺇﻟﻰ ﻣﻠﻜﻪ ﻓﻲ ﺍﻟﻠﺤﻈﺔ‬ ‫ﺍﻷﺧﻴﺮﺓ ﻭﻟﻮ ﻟﻢ ﻳﻘﺒﻀﻪ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻤﺎﻫﺎ ﺇﻻ ﺑﺎﺳﺘﻬﻼﻝ ﺍﻟﺸﻬﺮ ﺃﻭ ﺑﺘﻤﺎﻡ‬ ‫ﺛﻼﺛﻴﻦ‪ ،‬ﻭﻳﺠﻮﺯ ﻋﻨﺪﻱ ﺃﻥ ﻳﺮﺩﻩ ﺃﻭﻝ ﺍﻟﺸﻬﺮ ﻭﻳﺠﻌﻠﻪ ﻛﻠﻪ ﻭﻗ ﺘﺎ‪ ،‬ﻛﻤﺎ ﻳﺠﻮﺯ‬ ‫ﻋﻨﺪﻱ ﺃﻥ ﻳﺠﻌﻞ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻱ ﺩﺧﻞ ﻣﻠﻜﻪ ﻓﻴﻪ ﻛﻠﻪ ﻭﻗ ﺘﺎ‪ ،‬ﺳﻮﺍﺀ ﺩﺧﻠﻪ ﺃﻭﻝ‬ ‫ﺍﻟﺸﻬﺮ ﺃﻭ ﻭﺳﻄﻪ ﺃﻭ ﺁﺧﺮﻩ‪ ،‬ﺃﻱ‪ :‬ﺷﻬﺮ ﻛﺎﻥ ﻳﺠﻮﺯ ﺃﺧﺬ ﺃﻳﺎﻡ ﻣﺘﺼﻠﺔ ﻣﻦ ﺁﺧﺮ‬ ‫ﺷﻬﺮ ﻭﺃﻭﻝ ﺁﺧﺮ ﻛﻤﺎ ﻣﺮ‪ ،‬ﻭﻳﺠﻮﺯ ﺇﺧﺮﺍﺟﻪ ﺑﺎﻟﺘﻮﻟﻴﺞ ﻣﻦ ﺷﻬﺮ ﻣﻦ ﺍﻟﺜﻼﺛﺔ ﺇﻟﻰ‬ ‫ﺗﻮﻟﻴﺠﺎ ﻷﺧﺬ ﺍﻟﻮﻗﺖ‬ ‫‬‫ﺁﺧﺮ ﻣﻨﻬﺎ ﺃﻭ ﻣﻦ ﻏﻴﺮﻫﺎ ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﺘﻔﻊ ﺑﻤﺎﻟﻪ ﻭﻳﻬﺒﻪ‬ ‫ﻓﻠﻴﻬﺐ ﻣﻨﻪ ﻣﺎ ﻳﻨﺘﻘﺺ ﺑﻪ ﻋﻦ ﺍﻟﻨﺼﺎﺏ ﻛﺪﺭﻫﻢ ﻭﺃﻗﻞ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻬﺐ ﻣﺎﻟﻪ‬ ‫ﻓﺮﺍﺭﺍ ﻣﻦ‬ ‫ﺗﻮﻟﻴﺠﺎ ﻟﻐﻴﺮ ﺍﻟﺘﻮﻗﻴﺖ‪ ،‬ﻭﺃﻥ ﻳﻬﺒﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺗﺒﺪﻳﻞ ﻭﻗﺖ‪ ،‬ﻭﺇﻥ ﻭﻫﺒﻪ ‬ ‫‬ ‫ﺍﻟﺰﻛﺎﺓ ﻟﺰﻣﻪ‪.‬‬ ‫ﻭﺇﺫﺍ ﺛﺒﺖ ﻟﻪ ﻭﻗﺖ ﻭﺩﺍﺭ ﺍﻟﺤﻮﻝ ﻭﺃﺭﺍﺩ ﺗﺒﺪﻳﻞ ﺍﻟﻮﻗﺖ ﺯﻛﻰ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﻣﻦ‬ ‫ﺍﻟﺤﻮﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻥ ﻟﻢ ﻳﻘﺼﺪ ﺍﻟﻔﺮﺍﺭ‪ ،‬ﻭﺇﻥ ﻗﺼﺪﻩ ﻣﻊ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺸﻬﺮ ﺍﻵﺧﺮ‬ ‫ﻟﻐﺮﺽ ﻓﻔﻲ ﺯﻛﺎﺗﻪ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﻗﻮﻻﻥ)‪.(١‬‬ ‫‪ ١٧٨‬ﻻ ‪W E t6$‬ة ا`‪:‬‬ ‫ﻭﻻ ﻳﻮﻗﺖ ﻣﻦ ﻏﺮﺗﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﻴﻠﺔ ﺍﺳﺘﻬﻼﻝ ﺍﻟﻘﻤﺮ ﺑﻀﻢ ﺍﻟﻐﻴﻦ‪ ،‬ﺃﻱ‪ :‬ﻳﻮﻗﺖ ﺃﻭﻝ‬ ‫ﺍﻟﻠﻴﻠﺔ ﺃﻭ ﻻ ﻳﻮﻗﺖ ﺍﻟﻠﻴﻠﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻓﺈﺫﺍ ﺍﺳﺘﻬﻞ ﻣﺎ ﻭﻗﺘﻪ‪ ،‬ﺃﻱ‪ :‬ﻇﻬﺮ ﻫﻼﻝ ﺷﻬﺮ‬ ‫ﻭﻗﺘﻪ ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﺩﺍﺅﻫﺎ ﺣﻴﻨﺌﺬ ﻭﻻ ﻳﻀﻴﻊ؛ ﺃﻱ‪ :‬ﻻ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺃﻧﻪ ﻣﻀﻴﻊ ﺣﺘﻰ‬ ‫ﻣﺆﺩﻳﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﻞ ﻭﻗﺖ ﻭﻗﺘﻪ ﻻ ﻳﻜﻮﻥ‬ ‫‬‫ﻗﺎﺿﻴﺎ ﻻ‬ ‫‬‫ﻳﻨﺴﻠﺦ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﺴﻠﺦ ﻛﺎﻥ‬ ‫ﻣﻀﻴﻌﺎ ﺣﺘﻰ ﻳﺘﻢ‪.‬‬ ‫‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪.١١٩/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪214‬‬ ‫ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﺩﺧﻠﻪ ﻣﺎﻝ ﻓﻲ ﺷﻬﺮ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺨﺬﻩ ﻭﻗ ﺘﺎ ﺃﺧﺮﺟﻪ ﺑﺎﻟﺘﻮﻟﻴﺞ‬ ‫ﺷﻬﺮﺍ ﻣﻦ‬ ‫ﻟﻐﻴﺮﻩ ﺇﻟﻰ ﺁﺧﺮ ﻳﻮﻡ ﻣﻦ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺗﻮﻗﻴﺘﻪ ﻓﻠﻴﺮﺩﻩ ﺇﻟﻴﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ‬ ‫ﺗﻠﻚ ﺍﻟﺜﻼﺛﺔ ﺃﻭ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺗﻮﻗﻴﺖ ﻏﻴﺮ ﺍﻟﺸﻬﺮ)‪.(١‬‬ ‫‪ ١٧٩‬إذا ‪ G‬ا‪a‬ل ‪  ./‬ا'‪:t6$‬‬ ‫)ﻭﺇﻥ ﺗﻠﻒ ﻣﺎﻟﻪ ﻓﻲ ﺷﻬﺮ ﻭﻗﺘﻪ( ﺃﻱ‪ :‬ﻓﻲ ﻭﻗﺖ ﻣﺎ ﻭﻗﺘﻪ )ﻟﻢ ﻳﻠﺰﻣﻪ ﻷﻧﻪ ﻏﻴﺮ‬ ‫ﻣﻀﻴﻊ(‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻂ ﺣﺘﻰ ﺧﺮﺝ ﺍﻟﻮﻗﺖ ﻓﺘﻠﻒ ﻣﺎﻟﻪ ﻟﺰﻣﺘﻪ ﺯﻛﺎﺗﻪ ﺇﻻ ﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻪ‬ ‫ﺃﻳﻀﺎ(‪:‬‬ ‫ﺇﻋﻄﺎﺅﻫﺎ‪) ،‬ﻭﺇﻥ ﺍﺳﺘﻔﺎﺩ ﻓﻴﻪ( ﺷﻴ ﺌﺎ )ﺑﻌﺪﻣﺎ ﺃﻋﻄﻰ ﻟﻢ ﻳﻠﺰﻣﻪ ﺷﻲﺀ ﻋﻠﻰ ﺍﻟﻤﻔﺎﺩ ‬ ‫ﺃﻱ‪ :‬ﻋﻠﻰ ﺍﻟﺬﻱ ﺃﻓﺎﺩﻩ ﺍﷲ ﺇﻳﺎﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻣﻪ ﺯﻛﺎﺗﻪ ﻣﺎ ﺩﺍﻡ ﺍﻟﻮﻗﺖ ﻭﺍﻟﻌﻤﻞ ﺑﺎﻷﻭﻝ)‪.(٢‬‬ ‫‪ ١٨٠‬ا'‪ E t6$‬أول ا`‪:‬‬ ‫ﻭﺇﻥ ﻭﻗﺖ ﻣﻦ ﺃﻭﻝ ﺍﻟﺸﻬﺮ ﻭﻋﻨﻰ ﺑﺄﻭﻟﻪ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﻭﻟﻴﻠﺘﻪ‪ ،‬ﺃﻭ ﻟﻢ ﻳﻌﻦ ﺷﻴ ﺌﺎ‬ ‫ﻓﺈﺫﺍ ﻣﻀﻰ ﻣﻨﻪ ﻳﻮﻡ ﻭﻟﻢ ﻳﺰﻙ ﻓﻬﻮ ﻣﻀﻴﻊ‪ ،‬ﻭﺇﻥ ﻭﻗﺖ ﻟﻴﻠﺘﻪ ﺍﻷﻭﻟﻰ ﻓﺈﺫﺍ ﻃﻠﻊ‬ ‫ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻟﻢ ﻳﺰﻙ ﻓﻤﻀﻴﻊ‪ ،‬ﻭﻫﻜﺬﺍ ﺇﺫﺍ ﻭﻗﺖ ﻭﻗ ﺘﺎ ﻓﺒﺨﺮﻭﺟﻪ‬ ‫ﻣﻀﻴﻌﺎ ﺇﻥ ﻟﻢ ﻳﺰﻙ‪.‬‬ ‫‬‫ﻳﻜﻮﻥ‬ ‫ﻭﻣﻦ ﻋﺰﻟﻬﺎ ﻭﻟﻢ ﻳﻌﻄﻬﺎ ﻭﻗﺪ ﺃﻣﻜﻨﻪ ﺍﻹﻋﻄﺎﺀ ﻓﻜﻞ ﻣﺎ ﺍﺳﺘﻔﺎﺩ ﻳﺰﻛﻴﻪ ﻣﺎ ﻟﻢ‬ ‫ﻳﻌﻄﻬﺎ ﻓﻲ ﺍﻟﻮﻗﺖ ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻭﺇﻥ ﻳﻤﻜﻨﻪ ﻓﻘﻮﻻﻥ‪ ،‬ﻭﺇﺫﺍ ﻋﺰﻟﻬﺎ ﻓﺘﻠﻔﺖ ﺿﻤﻨﻬﺎ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻥ ﻟﻢ ﻳﻀﻴﻊ ﺣﻔﻈﻬﺎ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺧﺮﺟﻬﺎ ﺣﻴﻦ‬ ‫ﻭﺟﺒﺖ ﻓﻀﺎﻋﺖ ﻻ ﺗﻠﺰﻣﻪ‪ ،‬ﻭﺇﻥ ‪‬‬ ‫ﺃﺧﺮ ﻟﺰﻣﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻓﺮﻁ ﺿﻤﻦ ﻭﺇﻻ ﺯﻛﻰ‬ ‫ﻣﺎ ﺑﻘﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺤﺴﺐ ﺍﻟﺬﺍﻫﺐ ﻣﻦ ﺍﻟﺠﻤﻴﻊ ﻭﻳﺒﻘﻰ ﺭﺏ ﺍﻟﻤﺎﻝ ﻭﺍﻟﻔﻘﺮﺍﺀ ﺷﺮﻛﺎﺀ‬ ‫ﻓﻲ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﻟﺰﻣﺘﻪ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ١١٩/٣ :‬ ‪.١٢٠‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪.١٢٠/٣ :‬‬ ‫‪215‬‬‫ﺗﻮﻗﻴﺖ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻭﺃﺣﻜﺎﻣﻪ‬ ‫ﻭﻣﺎ ﺫﻛﺮ ﻛﻠﻪ ﻓﻬﻮ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻤﻘﺘﺼﺮﻳﻦ ﻋﻠﻰ ﻇﺎﻫﺮ ﻣﺎ ﺣﻔﻈﻮﺍ ﻋﻦ‬ ‫ﺃﺷﻴﺎﺧﻬﻢ ﺃﻭ ﻏﻴﺮﻫﻢ)‪.(١‬‬ ‫‪ t6$ ١٨١‬د‪ +/‬ا ة ‪ 0-‬ا‪†-‬ر‪:‬‬ ‫ﺟﺎﺀ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻨﻈﺎﺭ ﻓﻼ ﻳﺠﺪ ﻋﻨﺪﻫﻢ ﻓﻲ ﺍﻟﺘﻮﻗﻴﺖ ﺍﻟﻴﻮﻡ‬ ‫ﺍﻟﺴﻨﺔ‬ ‫ﻭﺍﻟﺸﻬﺮ ﻭﻟﻜﻦ ﺍﻟﺤﺎﻝ ﺍﻟﺬﻱ ﺩﺧﻞ ﺍﻟﻤﺎﻝ ﻣﻠﻜﻪ ﻓﻴﻪ ﻓﻬﻲ ﺍﻟﻮﻗﺖ ﻓﺒﺪﻭﺭﺍﻥ ‪‬‬ ‫ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻷﺩﺍﺀ ﻓﺠﻮﺍﺑﻬﻢ ﻓﻲ ﺍﻟﺤﺎﻝ ﻛﺠﻮﺍﺏ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ‬ ‫ﺍﻟﺸﻬﺮ‪ ،‬ﻭﺩﻋﺎﻫﻢ ﻟﺬﻟﻚ‪ ،‬ﻗﻴﻞ‪ :‬ﺍﻟﺨﻠﻒ ﻓﻲ ﺗﻌﺠﻴﻞ ﺍﻟﺼﺪﻗﺔ ﻗﺒﻞ ﻭﻗﺘﻬﺎ ﻫﻞ ﻳﻤﻨﻊ‬ ‫ﺍﻟﺴﻨﺔ ﺇﻻ ﺷﻬﺮ ﺃﻭ ﺿﻌﻔﻪ ﻻﺣﺘﻴﺎﺝ ﺍﻟﻔﻘﺮﺍﺀ‬ ‫ﻛﺎﻟﺼﻼﺓ؟ ﺃﻭ ﻳﺠﻮﺯ ﺇﻥ ﻟﻢ ﻳﺒﻖ ﻓﻲ ‪‬‬ ‫ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﺑﺄﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻓﺎﻃﻠﺐ ﻣﺤﻠﻪ)‪.(٢‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻨﻈﺎﺭ ﺍﻟﺬﻳﻦ ﻳﻀﻤﻮﻥ ﺇﻟﻰ ﻓﻘﻬﻬﻢ‬ ‫ﺍﻟﻨﻈﺮ ﺟﻤﻊ ﻧﺎﻇﺮ‪ ،‬ﻭﻋﺒ‪‬ﺮ ﺑﻌﻀﻬﻢ ﻋﻨﻬﻢ ﺑﺄﻫﻞ ﺍﻟﺤﺠﺔ ﻟﺒﻨﺎﺋﻬﻢ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﺤﺠﺔ‬ ‫ﺍﻟﻌﻘﻠﻴﺔ ﻣﺎ ﻟﻢ ﻳﻌﺎﺭﺿﻬﺎ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻓﻼ ﻳﺠﺪ ﻋﻨﺪﻫﻢ‪ ،‬ﺻﺎﺣﺐ‬ ‫ﺍﻟﻤﺎﻝ ﻓﻲ ﺍﻟﺘﻮﻗﻴﺖ ﺍﻟﻴﻮﻡ ﻭﺍﻟﺸﻬﺮ‪ ،‬ﻭﻻ ﺃﻗﻞ ﻣﻦ ﺍﻟﻴﻮﻡ ﻛﺎﻟﻠﻴﻠﺔ ﻭﻧﺼﻔﻬﺎ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺍﻟﺤﺎﻝ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺩﺧﻞ ﺍﻟﻤﺎﻝ ﻓﻴﻪ ﻣﻠﻜﻪ ﻓﻬﻲ ﺍﻟﻮﻗﺖ‪ ،‬ﻣﺜﻞ ﺍﻟﻤﻐﺮﺏ ﺃﻭ‬ ‫ﺍﻟﺴﻨﺔ ﺇﻟﻰ ﺫﻟﻚ‬ ‫ﺍﻟﻌﺸﺎﺀ ﺃﻭ ﺍﻟﺰﻭﺍﻝ ﺃﻭ ﺍﻟﻌﺼﺮ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻛﺎﻟﺴﺎﻋﺎﺕ‪ ،‬ﻓﺒﺪﻭﺭﺍﻥ ‪‬‬ ‫ﺍﻟﻮﻗﺖ ﻳﺠﺐ ﻋﻠﻴﻪ ﺍﻷﺩﺍﺀ‪ ،‬ﻭﻳﻮﺳﻊ ﻟﻪ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺤﺴﺐ ﻭﻳﻮﺻﻞ ﺇﻟﻰ ﻣﻦ ﻳﺄﺧﺬ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺒﻴﻊ ﻣﺎ ﺍﺣﺘﺎﺝ ﻟﺒﻴﻌﻪ ﻟﻴﻌﻄﻲ ﻣﻦ ﺛﻤﻨﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﻮﺳﻊ ﻟﻪ ﻣﻘﺪﺍﺭ‬ ‫ﻛﻞ ﻣﺎ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﺇﺫ ﻻ ﻳﻠﺰﻣﻪ ﺍﻟﺘﻬﻴﺆ ﻗﺒﻞ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﺠﻮﺍﺑﻬﻢ ﻓﻲ ﺍﻟﺤﺎﻝ ﺍﻟﻤﺬﻛﻮﺭ‬ ‫ﻛﺠﻮﺍﺏ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﻭﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﻓﺈﺫﺍ ﻣﻀﻰ ﺍﻟﺤﺎﻝ‬ ‫ﻓﻤﻀﻴﻊ ﻋﻠﻰ ﺣﺪ ﻣﺎ ﻣﺮ ﻓﻲ ﻧﺤﻮ ﺷﻬﺮ‪ ،‬ﻭﺩﻋﺎﻫﻢ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻟﺬﻟﻚ ﻗﻴﻞ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ١٢٠/٣ :‬ ‪.١٢١‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﺮﺣﻪ‪ ١٢١/٣ :‬ ‪.١٢٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪216‬‬ ‫ﺩﺍﻋﻴﺎ ﺃﻧﻪ ﻟﻤﺎ ﻛﺎﻥ ﺍﻟﺘﻌﺠﻴﻞ‬ ‫ﺍﻟﺨﻠﻒ ﻓﻲ ﺗﻌﺠﻴﻞ ﺍﻟﺼﺪﻗﺔ ﻗﺒﻞ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﺟﻪ ﻛﻮﻥ ﻫﺬﺍ ‬ ‫ﻗﺎﺑﻼ ﻟﻠﺨﻼﻑ ﺻﺢ ﻟﻬﻢ ﺃﻥ ﻳﺘﻮﺳﻌﻮﺍ ﻓﻲ ﺍﻟﻮﻗﺖ ﻫﻞ ﻳﻤﻨﻊ ﻛﺎﻟﺼﻼﺓ؟ ﻓﻤﻦ ﻋﺠﻠﻬﺎ‬ ‫‬ ‫ﻗﺒﻞ ﻭﻗﺘﻬﺎ ﺃﻋﺎﺩﻫﺎ ﻋﻨﺪﻩ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺻﻠﻰ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ﺃﻋﺎﺩ ﻋﻨﺪﻩ ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻬﺎ ﻋﺒﺎﺩﺓ‪ ،‬ﻭﻻ ﺗﻈﻬﺮ ﻫﺬﻩ ﺍﻟﻌﻠﺔ‪،‬‬ ‫ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ‬ ‫ﻭﻻ ﻓﺮﻕ ﺑﻴﻦ ﺗﻮﻗﻴﺖ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺃﻭ ﺷﻬﺮﻳﻦ ﻟﻮ ﺟﺎﺯ‪ ،‬ﻟﻜﻦ ﻻ ﻳﺠﻮﺯ ﺃﻭ ﺑﻴﻦ ﺷﻬﺮ‪،‬‬ ‫ﺍﻟﺴﻨﺔ ﺇﻻ ﺷﻬﺮ ﺃﻭ ﺿﻌﻔﻪ‪ ،‬ﻭﻫﻮ ﺷﻬﺮﺍﻥ ﻻﺣﺘﻴﺎﺝ ﺍﻟﻔﻘﺮﺍﺀ؟‬ ‫ﺃﻭ ﻳﺠﻮﺯ ﺇﻥ ﻟﻢ ﻳﺒﻖ ﻓﻲ ‪‬‬ ‫ﻭﻳﺠﻮﺯ ﻛﺬﻟﻚ ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻟﺤﺎﺟﺔ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﺃﻭ ﻳﺠﻮﺯ ﻟﺤﺎﺟﺘﻬﻢ ﺇﻥ ﻣﻀﺖ ﺛﻤﺎﻧﻴﺔ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﺃﻭ ﻳﺠﻮﺯ ﻭﺇﻥ ﻟﻢ‬ ‫ﺃﺷﻬﺮ‪ ،‬ﺃﻭ ﻳﺠﻮﺯ ﺇﻥ ﻣﻀﺖ ﺃﺭﺑﻌﺔ ﺃﻭ ﺇﻥ ﻣﻀﻰ ﺃﻛﺜﺮ ‪‬‬ ‫ﻳﻤﺾ ﺃﻛﺜﺮﻫﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﺟﺒﻴﺮ ﻭﺍﻟﺰﻫﺮﻱ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻲ ﻋﺒﻴﺪ‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻬﺎ ﺣﻖ ﻟﻠﻤﺴﺎﻛﻴﻦ ﻓﻴﺠﻮﺯ ﺑﺪﺧﻮﻝ ﺃﻭﻟﻬﺎ ﻭﻛﻮﻧﻬﺎ ﺣ ‪‬ﻘﺎ ﻟﻬﻢ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‬ ‫‬ ‫ﺃﻳﻀﺎ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻭ ﺑﺈﺫﻥ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ‪.‬‬ ‫ﺍﻟﺴﻨﺔ ‬ ‫ﻋﻨﺪﻧﺎ‪ ،‬ﺃﻭ ﻳﺠﻮﺯ ﺍﻟﺘﻌﺠﻴﻞ ﻗﺒﻞ ﺩﺧﻮﻝ ‪‬‬ ‫ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺬﻱ ﻫﻮ‪» :‬ﺃﻧﻪ ﮊ ﺑﻌﺚ ﻋﻤﺮ ﻟﻘﺒﺾ ﺍﻟﺰﻛﺎﺓ ﻓﺄﺗﻰ ﺍﻟﻌﺒﺎﺱ ﻓﻤﻨﻌﻪ‪،‬‬ ‫ﻓﺮﺟﻊ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻋﻤﻚ ﻣﻨﻊ ﺯﻛﺎﺓ ﻣﺎﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻋﻤﻲ ﻟﻢ ﻳﻤﻨﻌﻬﺎ ﻭﻟﻜﻦ ﺍﺣﺘﺠﻨﺎ‬ ‫ﻓﻌﺠﻠﻨﺎ ﺯﻛﺎﺓ ﻋﺎﻣﻴﻦ«)‪ (١‬ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯﻩ‪ ،‬ﺃﻱ‪ :‬ﺟﻮﺍﺯ ﺍﻟﺘﻌﺠﻴﻞ ﺑﺄﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‬ ‫ﺍﻟﻤﺬﻛﻮﺭ ﻣﻦ ﺷﻬﺮ ﻭﺿﻌﻔﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺗﻌﺠﻞ ﻗﺒﻞ ﺩﺧﻮﻝ ﺃﻭﻝ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﻇﺎﻫﺮ ﺍﻟﻤﺼﻨﻒ‬ ‫ﺗﺠﻮﻳﺰ ﺫﻟﻚ ﻣﻦ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﺑﺈﺫﻥ ﺍﻹﻣﺎﻡ ﻓﺎﻃﻠﺐ ﻣﺤﻠﻪ‪ ،‬ﻗﺪ ﺃﺣﻀﺮﺗﻪ ﻟﻚ‪،‬‬ ‫ﻭﻻ ﺭﺟﻮﻉ ﻓﻴﻬﺎ ﺇﻥ ﺗﻠﻒ ﺍﻟﻤﺎﻝ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ﺃﻭ ﻓﻴﻪ ﺑﻼ ﺗﻀﻴﻴﻊ‪ ،‬ﻭﻗﺪ ﺃﺧﺮﺟﻬﺎ ﻗﺒﻠﻪ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﻘﻨﺎﻃﺮ«‪ :‬ﺇﻥ ﻋﺠﻞ ﻭﻣﺎﺕ ﺍﻟﻤﺴﻜﻴﻦ ﻗﺒﻞ ﺗﻤﺎﻡ ﺍﻟﺤﻮﻝ‪ ،‬ﺃﻭ ﺍﺭﺗﺪ‬ ‫ﺃﻭ ﺻﺎﺭ ﻏﻨ ‪‬ﻴﺎ ﺃﻭ ﺗﻠﻒ ﻣﺎﻝ ﺍﻟﻤﺎﻟﻚ ﺃﻭ ﻣﺎﺕ‪ ،‬ﻓﺎﻟﻤﺪﻓﻮﻉ ﻟﻠﻤﺴﻜﻴﻦ ﻟﻴﺲ‬ ‫ﺑﺰﻛﺎﺓ‪ ،‬ﻭﺍﺳﺘﺮﺟﺎﻋﻪ ﻏﻴﺮ ﻣﻤﻜﻦ ﺇﺫﺍ ﻗﻴﺪ ﺍﻟﺪﻓﻊ ﺑﺎﻻﺳﺘﺮﺟﺎﻉ‪ ،‬ﻓﺈﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ‬ ‫ﻳﺪﺭﻛﻬﺎ ﻋﻠﻴﻪ ﻭﺍﻟﺬﻱ ﻋﻨﺪﻱ ﺃﻧﻪ ﻳﻜﻔﻴﻪ ﺫﻟﻚ ﻭﻫﻮ ﺯﻛﺎﺓ ﻷﻧﻪ ﺇﻧﻤﺎ ﺩﻓﻌﻪ ﻋﻠﻰ‬ ‫‬ ‫ﻗﺎﺋﻼ ﺑﻠﺰﻭﻡ ﺍﻟﻐﺮﻡ ﻟﻬﺎ ﺇﺫﺍ ﺗﻠﻒ ﺍﻟﻤﺎﻝ ﻗﺒﻞ‬ ‫ﻧﻴﺔ ﺍﻟﺰﻛﺎﺓ ﻛﻤﺎ ﻳﺠﻮﺯ ﻟﻪ‪ ،‬ﻭﻻ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ‪.‬‬ ‫‪217‬‬‫ﺗﻮﻗﻴﺖ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻭﺃﺣﻜﺎﻣﻪ‬ ‫ﺍﻟﻮﻗﺖ ﺃﻭ ﻓﻴﻪ ﻭﻓﻲ ﺍﻟﻘﻨﺎﻃﺮ‪ :‬ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻌﺠﻴﻞ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ﻓﻲ ﺍﻟﺤﻮﻝ‬ ‫ﺍﻷﻭﻝ)‪.(١‬‬ ‫‪  N‬ز ة ا‪0HN‬ة‪:‬‬ ‫ﻭﻳﺴﻮﻕ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻣﺒﻴ ﻨﺎ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ‬ ‫ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻓﻘﺎﻝ ﻛﺜﻴﺮ ﻣﻨﻬﻢ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺣﺘﻰ‬ ‫ﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ‪ .‬ﺭﻭﻱ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ 5‬ﻭﻋﻠﻲ ﺑﻦ ﺃﺑﻲ‬ ‫ﻃﺎﻟﺐ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﻋﺎﺋﺸﺔ ﻭﻋﻄﺎﺀ ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺳﺎﻟﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬ ‫ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻲ ﺛﻮﺭ‪.‬‬ ‫ﻭﻓﺮﻕ ﻣﺎﻟﻚ ﺑﻴﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺑﻴﻦ ﺳﺎﺋﺮ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻓﻴﻤﺎ ﺃﻓﺎﺩ ﻣﻦ‬ ‫ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ ﻣﻦ ﻳﻮﻡ ﺃﻓﺎﺩﻫﺎ‪ ،‬ﻭﻣﻦ‬ ‫ﺃﻓﺎﺩ ﻣﺎﺷﻴﺔ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻧﺼﺎﺏ‬ ‫ﻣﺎﺷﻴﺔ‪ ،‬ﻭﺍﻟﻨﺼﺎﺏ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﺛﻢ ﺃﻓﺎﺩ ﻣﺎﺷﻴﺔ ﻣﻊ‬ ‫ﻣﺎﺷﻴﺘﻪ ﺻﺪﻗﻬﺎ ﺣﻴﻦ ﺻﺪﻗﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺤﻞ ﻋﻠﻰ ﺍﻟﻤﺎﺷﻴﺔ ﺍﻟﺘﻲ ﺃﻓﺎﺩﻫﺎ ﺍﻟﺤﻮﻝ‪.‬‬ ‫ﻭﻓﺮﻕ ﺃﺣﻤﺪ ﺑﻴﻦ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺻﻠﺔ ﺃﻭ ﻣﻴﺮﺍﺙ ﻭﺑﻴﻦ ﻣﺎ ﻳﻨﻤﻮ ﻣﻦ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﻘﺎﻝ ﻓﻲ‬ ‫ﺍﻟﺼﻠﺔ ﻭﺍﻟﻤﻴﺮﺍﺙ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﻤﺎ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﻧﻤﺎﺀ ﻣﻦ‬ ‫ﻳﻘﻮﻣﻪ ﻭﻳﺰﻛﻴﻪ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﺑﻮ ﺛﻮﺭ‪.‬‬ ‫ﺷﻲﺀ ﻭﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﺈﻧﻪ ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺍﻟﺰﻫﺮﻱ‪ :‬ﻣﻦ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺍﻟﻤﺎﻝ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺣﺘﻰ ﻳﺴﺘﻔﻴﺪﻩ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻨﻌﻤﺎﻥ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﻣﺎﺋﺘﺎ ﺩﻳﻨﺎﺭ ﻓﺄﺭﺍﺩ ‬ ‫ﻣﺎﻻ ﺿﻢ ﺍﻟﻔﺎﺋﺪﺓ ﺇﻟﻰ ﺍﻟﻤﺎﻝ‬ ‫ﻓﺰﻛﺎﻫﻤﺎ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ‪ ٦٢٣/١ :‬ ‪.٦٢٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪220‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﻳﺴﺘﻔﻴﺪﻩ ﺍﻟﻤﺮﺀ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ‪ ،‬ﺇﻻ‬ ‫ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ ﻭﺍﻟﺰﺭﻉ ﻭﻧﺘﺎﺝ ﺍﻟﻤﻮﺍﺷﻲ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻣﻬﺎﺕ ﻣﻤﺎ ﺗﺠﺐ‬ ‫ﻧﺘﺎﺟﺎ ﻗﺒﻞ ﺍﻟﺤﻮﻝ‪ ،‬ﻓﺈﻥ ﺯﻛﺎﺓ ﺫﻟﻚ ﺗﺠﺐ ﻋﻠﻰ ﺃﺭﺑﺎﺏ‬ ‫ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻳﻜﻮﻥ ‬ ‫ﺍﻟﻤﻮﺍﺷﻲ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻣﺎ ﻳﺸﺒﻪ ﻣﻌﻨﻰ‬ ‫ﺍﻻﺗﻔﺎﻕ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻤﺮﺀ ﻣﺎﻝ ﻳﺰﻛﻴﻪ ﻣﻦ ﺫﻫﺐ ﺃﻭ ﻓﻀﺔ ﺃﻭ ﻣﺎﺷﻴﺔ ﻭﻗﺪ ﺣﺎﻝ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺤﻮﻝ ﻭﻫﻮ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻔﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﺣﺎﻝ ﺣﻮﻟﻪ‪ ،‬ﻭﻓﻴﻤﺎ ﺍﺳﺘﻔﺎﺩ ﻣﻦ ﻣﺜﻠﻪ‬ ‫ﺑﺄﻱ ﺍﻟﻮﺟﻮﻩ ﺍﺳﺘﻔﺎﺩ ﻣﻦ ﻣﻴﺮﺍﺙ ﺃﻭ ﺷﺮﺍﺀ ﺃﻭ ﻫﺒﺔ ﺃﻭ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺃﻭ ﺭﺑﺢ ﻣﻨﻪ‬ ‫ﺑﺘﺠﺎﺭﺓ ﺃﻭ ﻧﺘﺎﺝ ﺃﻭ ﻧﻤﺎﺀ ﻓﻲ ﺍﻟﻤﻮﺍﺷﻲ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﺳﻮﺍﺀ ﻣﻌﻬﻢ‪ ،‬ﻭﺗﺠﺐ ﻋﻨﺪﻫﻢ‬ ‫ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﺍﺳﺘﻔﺎﺩﻫﺎ‪ ،‬ﻭﺻﺎﺭﺕ ﻣﻠﻜ ﺎ ﻟﻪ ﻓﻴﻤﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﺃﻥ ﻟﻮ ﻛﺎﻧﺖ ﻏﻴﺮ ﻓﺎﺋﺪﺓ ﻗﺒﻞ ﺍﻟﺤﻮﻝ ﺃﻭ ﺑﻌﺪ ﺍﻟﺤﻮﻝ ﻗﺒﻞ ﺃﻥ ﻳﺰﻛﻲ ﻛﻞ ﺫﻟﻚ ﺳﻮﺍﺀ‪،‬‬ ‫ﻭﻻ ﻳﺒﻴﻦ ﻟﻲ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﺍﺧﺘﻼﻑ)‪.(١‬‬ ‫ﻭﺃﻭﺳﻊ ﻣﻦ ﺗﺤﺪﺙ ﻋﻦ ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﺑﺤﺪﻳﺚ ﻣﺴﺘﻔﻴﺾ ﻭﺃﻣﺜﻠﺔ ﻣﺘﻨﻮﻋﺔ ﻫﻮ‬ ‫ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻓﻲ ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ؛ ﺣﻴﺚ ﻋﻘﺪ ﻟ »ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻭﻣﺎ‬ ‫‬ ‫ﻛﺎﻣﻼ ﻣﻦ »ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ«‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺳﺌﻞ‬‫ﺃﺷﺒﻪ ﺫﻟﻚ »ﺍﻟﻘﻮﻝ ﺍﻟﺨﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻳﻦ«‬ ‫ﺃﺑﻮ ﺳﻌﻴﺪ ‪ 5‬ﻋﻦ ﺭﺟﻞ ﻣﻌﻪ ﺩﺭﺍﻫﻢ ﻳﺰﻛﻴﻬﺎ‪ ،‬ﻓﺄﺧﺮﺝ ﺯﻛﺎﺗﻪ ﻭﻣﻴﺰﻫﺎ ﻭﻟﻢ ﻳﺴﻠﻤﻬﺎ‬ ‫ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﺛﻢ ﺍﺳﺘﻔﺎﺩ ﺩﺭﺍﻫﻢ ﻣﻦ ﺛﻤﻦ ﻣﺎﺀ ﺃﻭ ﻏﻠﺔ‪ ،‬ﺃﻳﻜﻮﻥ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ‬ ‫ﺯﻛﺎﺓ ﺃﻡ ﻻ؟‬ ‫ﻗﺎﻝ‪ :‬ﺍﺧﺘﻠﻒ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻣﻦ ﺍﺧﺘﺎﺭ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻓﻴﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻳﻠﻲ ﻗﺒﺾ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻪ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻌﺎﺩﻝ‪ ،‬ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﺍﻟﺰﻛﺎﺓ ﻳﻨﺘﻈﺮ‬ ‫ﺍﻟﻤﺼﺪﻕ ﺃﻥ ﻳﻘﺒﻀﻬﺎ ﻣﻨﻪ؛ ﺇﺫ ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺴﻠﻤﻬﺎ ﺇﻟﻰ ﻏﻴﺮﻫﻢ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻥ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٤١/١٩ :‬ ‪.٤٢‬‬ ‫‪221‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻳﺨﺮﺝ ﺑﻬﺎ ﻓﻠﻪ ﺍﻟﻌﺬﺭ ﺑﻬﺬﻩ ﺍﻟﻮﺟﻮﻩ ﻋﻦ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ؛ ﻷﻥ ﺗﺄﺧﻴﺮﻫﺎ‬ ‫ﻓﻲ ﻳﺪﻩ ﻟﻴﺲ ﻫﻮ ﻣﻦ ﻓﻌﻠﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻲ ﻣﺤﺒﻮﺳﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻲ ﻭﻗﺖ ﻳﻠﻲ‬ ‫ﺇﺧﺮﺍﺟﻬﺎ ﻭﺇﻧﻔﺎﺫﻫﺎ ﻫﻮ ﺑﻨﻔﺴﻪ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻭﻭﺟﺪ ﺃﻫﻠﻬﺎ ﻭﻟﻢ ﻳﺴﻠﻤﻬﺎ ﺇﻟﻴﻬﻢ ﻟﻢ‬ ‫ﻳﻌﺬﺭ ﻋﻨﺪ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺇﻧﻔﺎﺫﻫﺎ ﺇﻟﻰ ﺃﻫﻠﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ)‪.(١‬‬ ‫‪ ١٨٦‬ز ة ا‪0HN‬ة وا‪T-‬ن‪:‬‬ ‫ﻭﻣﻦ ﻛﺎﻧﺖ ﻟﻪ ﺩﺭﺍﻫﻢ ﻳﺰﻛﻴﻬﺎ‪ ،‬ﻭﻟﻪ ﺩﺭﺍﻫﻢ ﻋﻨﺪ ﺭﺟﻞ ﺭﺃﺱ ﻣﺎﻝ ﻣﻀﺎﺭﺑﺔ‪ ،‬ﻓﻜﺎﻥ‬ ‫ﻫﺬﺍ ﻳﺰﻛﻲ ﻣﺎﻟﻪ ﺍﻟﺬﻱ ﻓﻲ ﻳﺪﻩ‪ ،‬ﻭﻧﺴﻲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﻫﻢ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻣﻀﺎﺭﺑﺔ‪ ،‬ﺇﻟﻰ ﺃﻥ ﺧﻼ‬ ‫ﻟﻬﺎ ﺳﻨﺔ‪ ،‬ﺃﻭ ﺳﻨﺘﺎﻥ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺛﻢ ﺫﻛﺮﻫﺎ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻨﺴﻴﺎﻥ‬ ‫ﻣﻌﺬﻭﺭﺍ ﻓﻴﻤﺎ ﻗﺪ‬ ‫‬‫ﻳﺤﻂ ﻋﻨﻪ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺓ ﻣﺎ ﻳﺤﻂ ﻋﻨﻪ ﺍﻟﻌﺪﻡ ﻟﻠﻤﺎﻝ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﻤﻨﺴﻲ ﻭﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﻭﻣﺎ‬ ‫‬‫ﻛﻠﻔﻪ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻓﺈﺫﺍ ﺫﻛﺮ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ‬ ‫ﺗﻮﻟﺪ ﻋﻠﻴﻪ ﻓﻲ ﺳﺒﻴﻞ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺤﻀﺮ ﺟﻤﻴﻊ ﻣﺎ ﺃﻓﺎﺩ ﺇﻟﻰ ﺃﻥ ﺫﻛﺮ ﻫﺬﻩ‬ ‫ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻓﺈﺫﺍ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﻟﻢ ﻳﻌﻠﻤﻬﺎ ﺑﺎﻟﺤﻜﻢ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺪﺭﺍﻫﻢ‬ ‫ﺩﺭﻫﻤﺎ‪،‬‬ ‫‬‫ﺍﻟﻤﻀﺎﺭﺑﺔ ﺍﻟﺘﻲ ﻧﺴﻴﻬﺎ ﺃﻥ ﻳﺤﺼﻴﻬﺎ ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺣﺘﻰ ﻻ ﺗﺼﻞ ﺃﺭﺑﻌﻴﻦ‬ ‫ﺩﺭﻫﻤﺎ‪،‬‬ ‫‬‫ﻓﺈﻧﻪ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ ،‬ﺇﻧﻪ ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻜﺴﺮ ﺣﺘﻰ ﻳﻜﻮﻥ ﺃﺭﺑﻌﻴﻦ‬ ‫ﻓﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺃﻭ ﻋﻠﻰ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻼ ﻧﺮﻯ ﻓﻴﻤﺎ ﺩﻭﻥ ﺃﺭﺑﻌﻴﻦ‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﺗﺠﺐ ﻓﻲ ﺗﻠﻚ ﺍﻟﺪﺭﺍﻫﻢ ﻣﻊ ﻫﺬﺍ ﺍﻟﻔﻀﻞ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻛﻞ ﻋﺎﻡ ﻟﻢ ﺗﺠﺐ‬ ‫‬ ‫ﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﻋﺎﻣﻪ ﺫﻟﻚ ﺷﻲﺀ ﺣﺘﻰ ﺗﺤﻮﻝ ﺍﻟﺰﻛﺎﺓ)‪.(٢‬‬ ‫‪ ١٨٧‬ز ة ا‪0HN‬ة وأ‪%‬ة ا‪a‬ل‪:‬‬ ‫ﻭﻣﻦ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﻓﻲ ﺩﺭﺍﻫﻤﻪ ﻭﻛﺎﻥ ﻳﺴﺘﺄﺟﺮ ﺃﺟﺮﺍﺀ ﻳﻌﻤﻠﻮﻥ ﻟﻪ ‬ ‫ﻋﻤﻼ‬ ‫ﻋﺮﻭﺿﺎ‪ ،‬ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﻓﻲ ﻫﺬﻩ ﺍﻷﺟﺮﺓ‪ ،‬ﻭﻟﻴﺲ ﻫﻲ ﺑﻔﺎﺋﺪﺓ‬ ‫‬‫ﻭﻳﻌﻄﻴﻬﻢ ﺑﺄﺟﺮﺗﻬﻢ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٦٧١/٣ :‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٦٧١/٣ :‬ ‪.٦٧٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪222‬‬ ‫ﻟﻪ؛ ﻷﻧﻬﺎ ﺩﻳﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﺴﺖ ﻫﻲ ﻟﻪ‪ ،‬ﻭﻣﻦ ﺣﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﻭﻣﻌﻪ ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ‬ ‫ﻭﻟﻢ ﻳﺰﻛﻬﺎ ﺣﺘﻰ ﺣﺎﻝ ﺣﻮﻝ ﺛﺎﻥ‪ ،‬ﻭﺍﺳﺘﻔﺎﺩ ﻗﺒﻞ ﺍﻟﺤﻮﻝ ﺛﻤﺎﻧﻤﺎﺋﺔ ﺩﺭﻫﻢ‪ ،‬ﺛﻢ ﺣﺎﻝ‬ ‫ﺩﺭﻫﻤﺎ ﻋﻦ ﺯﻛﺎﺓ ﺍﻟﺠﻤﻴﻊ‪ ،‬ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ ﻋﻦ‬ ‫‬‫ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﻓﺈﻧﻪ ﻳﺨﺮﺝ ﺧﻤﺴﻴﻦ‬ ‫ﺩﺭﻫﻤﺎ ﻋﻦ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻦ ﺍﻟﺤﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻷﻧﻪ ﻟﻤﺎ‬ ‫‬‫ﺍﻟﻤﺎﺋﺘﻴﻦ‪ ،‬ﻭﻋﺸﺮﻳﻦ‬ ‫ﺣﺎﻝ ﻋﻠﻰ ﺍﻟﻤﺎﺋﺘﻴﻦ ﺍﻟﺤﻮﻝ ﺍﻷﻭﻝ ﻛﺎﻥ ﻓﻴﻬﺎ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ‪ ،‬ﻓﻠﻤﺎ ﺃﻥ ﻭﻗﻌﺖ ﺍﻟﻔﺎﺋﺪﺓ‬ ‫ﻗﺒﻞ ﺃﻥ ﻳﺰﻛﻲ ﻛﺎﻧﺖ ﺍﻟﻔﺎﺋﺪﺓ ﻟﺤﻘﺎ ﻟﻠﻤﺎﺋﺘﻴﻦ‪ ،‬ﻛﺄﻧﻬﺎ ﻭﻗﻌﺖ ﻓﻲ ﻳﺪﻩ ﺣﻴﻦ ﻣﻠﻚ‬ ‫ﺍﻟﻤﺎﺋﺘﻴﻦ ﻣﻦ ﺃﻭﻝ ﺣﻮﻝ؛ ﻷﻥ ﺍﻟﻔﺎﺋﺪﺓ ﻣﺎ ﻟﻢ ﺗﺆﺩ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺃﺻﻞ ﺍﻟﻤﺎﻝ ﻓﻬﻲ‬ ‫ﺑﻤﻨﺰﻟﺔ ﺍﻟﻤﺎﻝ ﺍﻷﻭﻝ ﻭﻟﻮ ﻟﻢ ﻳﺤﻞ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ)‪.(١‬‬ ‫‪ ١٨٨‬ز ة ا‪0HN‬ة وو‪ E '6‬ا`‪:‬‬ ‫ﻭﻣﻦ ﺍﺳﺘﻔﺎﺩ ﻓﺎﺋﺪﺓ ﺗﺠﺐ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺁﺧﺮ ﺷﻬﺮ ﻣﻌﺮﻭﻑ‪ ،‬ﻓﻜﺎﻧﺖ ﻓﻲ ﻳﺪﻩ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﺛﻢ ﺃﻧﻔﻘﻬﺎ ﻗﺒﻞ ﺃﻥ ﻳﺤﻮﻝ ﻋﻠﻴﻪ ﻳﻮﻣﻪ‬ ‫ﺇﻟﻰ ﺃﻥ ﺩﺧﻞ ﺃﻭﻝ ﺫﻟﻚ ﺍﻟﺸﻬﺮ ﻣﻦ ﺣﻮﻝ ‪‬‬ ‫ﻳﻮﻣﺎ ﻣﻦ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﺇﻥ ﺍﺗﺨﺬ ﺍﻟﺸﻬﺮ ﻛﻠﻪ ﻭﻗ ﺘﺎ‬ ‫ﻟﻢ ﺗﻜﻦ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺇﺫﺍ ﺍﺗﺨﺬ ﺯﻛﺎﺗﻪ ‬ ‫ﻓﺪﺧﻞ ﺍﻟﺸﻬﺮ ﻓﻬﻮ ﻭﻗﺘﻪ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﺩﺭﺍﻫﻢ ﺗﺠﺐ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪،‬‬ ‫ﺛﻢ ﺃﻧﻔﻘﻬﺎ ﺃﻭ ﺃﻧﻔﻖ ﻣﻨﻬﺎ ﺇﻟﻰ ﺃﻥ ﻧﻘﺼﺖ ﻋﻦ ﻣﺒﻠﻎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺛﻢ ﺍﺳﺘﻔﺎﺩ ﻗﺒﻞ ﺩﺧﻮﻝ ﺷﻬﺮ‬ ‫ﺭﻣﻀﺎﻥ ﻣﺎ ﻳﺘﻢ ﺑﻪ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺈﻧﻪ ﻣﺎ ﻟﻢ ﻳﺤﻞ ﻋﻠﻴﻪ ﺣﻮﻝ ﺑﻌﺪﻣﺎ ﺗﺠﺐ ﻓﻲ‬ ‫ﻣﻠﻜﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﻣﻠﻚ ﻓﻲ ﺑﻌﺾ ﺍﻟﺤﻮﻝ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ)‪.(٢‬‬ ‫< ‪0H/‬ة ‪ RG $a4 -Z‬ل ﱠ‬ ‫ا‪:-T‬‬‫‪١٨٩‬‬ ‫ﺍﻟﺴﻨﺔ ﻭﻟﻢ‬ ‫ﻭﻣﻦ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﻓﻲ ﺍﻟﺘﻤﺮ ﻓﺄﻃﻨﻰ ﻣﻦ ﻣﺎﻟﻪ ﺃﺷﻴﺎﺀ ﻣﻦ ﺗﻠﻚ ‪‬‬ ‫ﺗﺨﺮﺝ ﺯﻛﺎﺗﻪ‪ ،‬ﻭﺃﺫﻫﺐ ﺍﻟﺪﺭﺍﻫﻢ ﻣﻊ ﺍﻟﺰﻛﺎﺓ ﻣﻨﻬﺎ‪ ،‬ﺛﻢ ﻛﺎﻥ ﻳﺴﺘﻔﻴﺪ ﺑﻌﺪ ﺫﻟﻚ‪ :‬ﺃﻧﻪ‬ ‫ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﺇﺫﺍ ﺗﺮﻙ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻗﺒﻞ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺮﺓ‪ ،‬ﻭﻟﻴﺲ ﺗﺮﻙ ﺯﻛﺎﺓ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٦٧٢/٣ :‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٦٧٢/٣ :‬‬ ‫‪223‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺍﻟﺜﻤﺮﺓ ﻳﻮﺟﺐ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ ﻟﺰﻛﺎﺓ ﺍﻟﻨﻘﻮﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﺯﻛﺎﺓ ﺍﻟﻮﺭﻕ‪،‬‬ ‫ﻭﺍﻟﻤﺴﺄﻟﺔ ﺑﺤﺎﻟﻬﺎ‪ ،‬ﻓﺈﻥ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺰﻛﺎﺓ ﻣﻊ ﺍﻟﺰﻛﺎﺓ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﻭﺟﺒﺖ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺴﺘﻔﻴﺪ ﻓﻲ ﻛﻞ ﺳﻨﺔ ﻓﺎﺋﺪﺓ ﻓﻴﻨﻔﻘﻬﺎ ﻭﻻ ﻳﺴﺘﻐﻨﻲ ﻋﻨﻬﺎ ﻭﻻ ﻳﻔﻀﻞ‬ ‫ﻓﻲ ﻳﺪﻩ ﻣﻤﺎ ﻳﻌﻄﻲ ﺍﻟﺬﻱ ﻭﺟﺐ ﻋﻠﻴﻪ ﺣﺘﻰ ﺧﻼ ﻟﺬﻟﻚ ﺳﻨﻮﻥ ﻛﺜﻴﺮﺓ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻥ‬ ‫ﺍﻟﺴﻨﺔ ﻣﺎ ﺩﺍﻡ ﻟﻢ ﻳﺰﻙ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﺠﺐ ﻋﻠﻴﻪ‬ ‫ﻓﺎﺋﺪﺓ ﻛﻞ ﺳﻨﺔ ﻣﺤﻤﻮﻟﺔ ﻋﻠﻰ ﻣﺎﻝ ‪‬‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻛﻞ ﺳﻨﺔ ﻓﻼ ﻳﺰﻛﻲ‪ ،‬ﻭﻛﻞ ﻓﺎﺋﺪﺓ ﺳﻨﺔ ﻣﺤﻤﻮﻟﺔ ﻋﻠﻰ ﻣﺎﻝ ‪‬‬ ‫ﺍﻟﺴﻨﺔ ﻭﻟﻴﺲ ﻟﻪ ﻣﺎﻝ ﺍﻧﻘﻄﻊ ﻋﻨﻪ ﺣﻜﻢ ﻫﺬﻩ ﺍﻟﺴﻨﺔ‪ ،‬ﺃﺩﺍﻩ ﺃﻭ ﻟﻢ ﻳﺆﺩﻩ‪ ،‬ﻭﺻﺎﺭ‬ ‫ﺣﺎﻟﺖ ‪‬‬ ‫ﺍﻟﺴﻨﺔ ﻭﻟﻴﺲ ﻟﻪ ﻣﺎﻝ ﻳﺰﻛﻴﻪ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ ﺷﻲﺀ‪،‬‬ ‫ﺩﻳ ﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺣﺎﻟﺖ ‪‬‬ ‫ﻭﻗﺪ ﺍﻧﻘﻄﻊ ﺣﻜﻢ ﺍﻟﺰﻛﺎﺓ ﻋﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﻟﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﺴﻨﻴﻦ‪.‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ﻳﺰﻛﻴﻪ ﻓﻲ ﺷﻬﺮ ﻣﻌﻠﻮﻡ‪ ،‬ﻓﺤﺴﺐ ﺯﻛﺎﺗﻪ ﻭﻣﻴﺰﻫﺎ‪ ،‬ﻭﺍﺳﺘﻔﺎﺩ‬ ‫ﻓﺎﺋﺪﺓ ﻣﻦ ﺑﻴﻊ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻓﻌﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻣﺎ ﻟﻢ ﺗﺼﺮ ﺍﻟﺰﻛﺎﺓ ﺇﻟﻰ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﺇﺫﺍ‬ ‫ﻣﻴﺰﻫﺎ ﻭﻗﺼﺪ ﺃﻧﻪ ﺃﺧﺮﺟﻬﺎ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ ﺯﻛﺎﺓ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﻟﻴﺲ ﻟﺼﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺧﻴﺎﺭ‬ ‫ﻓﻲ ﺇﻧﻔﺎﺫ ﺯﻛﺎﺗﻪ ﺣﺘﻰ ﺗﺼﻞ ﺍﻟﻤﺼﺪﻕ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻴﺰ ﺯﻛﺎﺗﻪ ﻭﺍﻧﺘﻈﺮ ﺍﻟﻤﺼﺪﻕ ﻓﻼ‬ ‫ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺃﻳﺎﻡ ﻏﻴﺮ ﺃﻳﺎﻡ ﺍﻟﻌﺪﻝ ﻭﻳﻠﻲ ﻫﻮ ﺗﻔﺮﻳﻖ‬ ‫ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﺑﻨﻔﺴﻪ ﻓﻼ ﻳﻨﻔﻌﻪ ﺍﻟﺘﻤﻴﻴﺰ ﺑﺸﻲﺀ ﺣﺘﻰ ﻳﻔﺮﻗﻬﺎ ﻋﻠﻰ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻣﺎ ﻟﻢ ﻳﻔﺮﻗﻬﺎ‬ ‫ﻓﻌﻠﻴﻪ ﻟﻠﺰﻛﺎﺓ ﻓﻴﻤﺎ ﺍﺳﺘﻔﺎﺩ‪ ،‬ﻭﺇﻥ ﻓﺮﻕ ﺯﻛﺎﺗﻪ ﻭﺑﻘﻲ ﻣﻨﻬﺎ ﺷﻲﺀ ﻳﺴﻴﺮ ﻓﺒﺎﻉ ﻣﻨﻪ ﻣﺎﻟﻪ‬ ‫ﺑﻴﻌﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺒﻘﻴﺔ ﻣﻤﻴﺰﺓ ﻣﻦ ﺟﻤﻠﺔ ﻣﺎﻟﻪ ﻓﺎﻟﻘﻮﻝ‬ ‫ﺃﻭ ﻏﻠﺘﻪ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ‬ ‫ﻓﻲ ﺫﻟﻚ ﻛﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﻘﻮﻝ ﻓﻲ ﺃﻳﺎﻡ ﺍﻟﻌﺪﻝ ﺃﻭ ﻏﻴﺮ ﺃﻳﺎﻡ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻏﻴﺮ ﻣﻤﻴﺰﺓ ﻭﻻ ﻣﻌﺰﻭﻟﺔ ﻣﻦ ﺍﻟﻤﺎﻝ ﻓﻌﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﺜﺒﺖ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻗﺪ ﻣﻴﺰ ﺯﻛﺎﺗﻪ ﺃﻭ ﻟﻢ ﻳﻤﻴﺰﻫﺎ ﻭﻗﺪ ﻓﺮﻕ‬ ‫ﺑﻴﻌﺎ ﺇﻟﻰ ﺃﺟﻞ ﻣﻌﻠﻮﻡ‪ ،‬ﺃﻭ ﻟﻢ ﻳﺒﻊ ﺇﻟﻰ‬ ‫ﺍﻷﻛﺜﺮ ﻣﻨﻬﺎ ﺃﻭ ﻟﻢ ﻳﻔﺮﻕ ﻣﻨﻬﺎ ﺷﻴ ﺌﺎ‪ ،‬ﺛﻢ ﺑﺎﻉ ‬ ‫ﺃﺟﻞ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻟﻢ ﻳﻘﺒﺾ ﺛﻤﻦ ﻣﺎ ﺑﺎﻉ‪ ،‬ﻭﺳﺄﻟﻪ ﺍﻟﻤﺸﺘﺮﻱ ﺃﻥ ﻳﻨﺘﻈﺮﻩ ﺑﺎﻟﺜﻤﻦ ﺇﻟﻰ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪224‬‬ ‫ﻣﻌﻠﻮﻣﺎ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﻫﺬﺍ ﻓﺎﺋﺪﺓ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫‬‫ﻭﻗﺖ ﺁﺧﺮ‪ ،‬ﻭﻟﻢ ﻳﺠﺪ ﻭﻗ ﺘﺎ‬ ‫ﻭﻗﻮﻝ‪ :‬ﻟﻴﺲ ﻓﻴﻪ ﺯﻛﺎﺓ ﺇﻟﻰ ﺃﺟﻠﻪ‪ ،‬ﻓﺈﺫﺍ ﺣ ‪‬ﻞ ﺃﺟﻠﻪ ﻭﻗﺒﻀﻪ ﺯﻛﺎﻩ ﻟﻤﺎ ﻣﻀﻰ‪ ،‬ﻭﻗﻮﻝ‪:‬‬ ‫ﺇﻧﻪ ﻟﻴﺲ ﻓﻴﻪ ﺯﻛﺎﺓ ﻭﻟﻮ ﻃﺎﻟﺖ ﻣﺪﺗﻪ ﺣﺘﻰ ﻳﻘﺒﻀﻪ ﻭﻳﺠﻲﺀ ﻭﻗﺖ ﺯﻛﺎﺗﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫‬ ‫ﺣﺎﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﺧﺬﻩ ﻓﺘﺮﻛﻪ ﺑﺮﺃﻳﻪ ﻓﻌﻠﻴﻪ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﺗﺨﺮﺝ ﻋﻨﻪ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﻫﻮ ﻗﺒﻀﻪ‬ ‫‬ ‫ﻋﺎﺟﻼ‪ ،‬ﻓﻬﻮ ﻋﺎﺟﻞ ﻓﻲ ﺃﻣﺮ ﺍﻟﺰﻛﺎﺓ‪.‬‬‫ﻭﺇﻥ ﺷﺎﺀ ﻟﻢ ﻳﻘﺒﻀﻪ‪ ،‬ﻭﻣﺎ ﻟﻢ ﻳﺴﻤﻪ ‬ ‫ﺁﺟﻼ ﻭﻻ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ 5‬ﻓﻴﻤﻦ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻟﻮﺭﻕ‪ ،‬ﺛﻢ ﺍﻗﺘﺮﺽ ‬ ‫ﻗﺮﺿﺎ ﺃﻭ‬ ‫ﺑﺎﻉ ﻧﺴﻴﺌﺔ ﺇﻟﻰ ﺃﺟﻞ ﻗﺒﻞ ﺃﻥ ﻳﺨﺮﺝ ﺯﻛﺎﺓ ﻭﺭﻗﻪ‪ :‬ﺇﻥ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻤﺎ ﺍﻗﺘﺮﺽ ﻣﻦ‬ ‫ﺍﻟﻤﺎﻝ‪ ،‬ﻷﻥ ﻣﻌﻨﻰ ﺍﻟﻔﺎﺋﺪﺓ ﻫﻮ ﻛﻞ ﻣﺎﻝ ﺣﺪﺙ ﻟﻪ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻭﺍﻟﻘﺮﺽ‪ ،‬ﻭﻋﻠﻴﻪ ﻫﻮ ﻗﻀﺎﺀ ﺩﻳﻨﻪ‪.‬‬ ‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﻀﻴﻪ ﻓﻲ ﺳﻨﺘﻪ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻓﻲ ﻗﺪﺭﻩ‬ ‫ﺯﻛﺎﺓ ﻭﻳﺰﻛﻲ ﻣﺎ ﺑﻘﻲ‪.‬‬ ‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﻓﻲ ﻗﺪﺭﻩ ﺯﻛﺎﺓ ﻋﻠﻰ ﺣﺎﻝ؛ ﻷﻥ ﺍﻟﻘﺮﺽ ﻟﻢ‬ ‫ﻳﺤﺼﻞ ﻓﻲ ﻳﺪﻩ ﺇﻻ ﻭﻋﻠﻴﻪ ﺣﻖ ﻣﺜﻠﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﺩﺍﺅﻩ‪ ،‬ﻓﺼﺎﺭ ﺑﺬﻟﻚ ﻣﺴﺘﻬﻠﻜ ﺎ‪،‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺑﺎﻉ ﺑﻨﺴﻴﺌﺔ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺑﺎﻋﻪ ﻣﻤﺎ ﺗﺠﺐ ﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﻣﺜﻞ ﺍﻟﻌﺮﻭﺽ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻓﻌﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻤﺎ ﺑﺎﻉ ﻣﻦ ﺍﻷﺻﻞ؛ ﻷﻧﻪ ﺃﺗﻠﻔﻪ ﻣﻦ‬ ‫ﺑﻌﺪ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻣﻤﺎ ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ ﺣﺘﻰ ﺗﺼﻴﺮ ﺩﺭﺍﻫﻢ ﻭﺗﺠﺐ‬ ‫ﻓﻲ ﺍﻟﺪﺭﺍﻫﻢ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻭ ﺗﻨﺘﻘﻞ ﺇﻟﻰ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﺮﻭﺽ ﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﺘﺠﺎﺭﺓ)‪.(١‬‬ ‫‪ ١٩٠‬ا ة ‪-‚ ./‬ء ا‪a‬ء _‪ AT4‬ﻻ‪:8‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﺃﻃﻨﻰ ﻣﺎﺀ ﺑﺠﻤﻠﺔ ﺩﺭﺍﻫﻢ‪ :‬ﻣﺎ ﺗﺮﻯ ﻋﻠﻴﻪ ﻓﻲ‬ ‫ﺯﻛﺎﺗﻬﺎ‪ ،‬ﻣﺜﻞ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ ﺍﻟﻌﺸﺮ ﺃﻡ ﻻ ﺷﻲﺀ ﻓﻴﻬﺎ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ‬ ‫ﻭﺗﻜﻮﻥ ﺯﻛﺎﺗﻬﺎ ﻛﺰﻛﺎﺓ ﺍﻟﻨﻘﻮﺩ ﺃﻡ ﻻ؟‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٦٧٢/٣ :‬ ‪.٦٧٤‬‬ ‫‪225‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺍﻟﻤﺎﺀ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻪ ﻭﻻ ﻓﻲ ﻃﻨﺎﺋﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻪ ﻓﻀﺔ ﺃﻭ ﺫﻫﺐ‬ ‫ﻭﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﻢ ﻳﺨﺮﺟﻬﺎ ﺑﻌﺪ ﻓﺈﻧﻪ ﻳﺤﻤﻞ ﻣﺎ ﺍﻛﺘﺴﺒﻪ ﻣﻦ ﻧﻘﺪ ﻃﻨﺎﺀ ﺍﻟﻤﺎﺀ‬ ‫ﻋﻠﻰ ﺍﻟﻨﻘﺪ ﺍﻟﺬﻱ ﻋﻨﺪﻩ‪ ،‬ﺃﻭ ﻳﺒﻘﻰ ﻣﻌﻪ ﺍﻟﻄﻨﺎﺀ ﺇﻟﻰ ﺳﻨﺔ ﻓﻴﺠﺐ ﻓﻴﻪ ﻣﺎ ﻳﺠﺐ ﻓﻲ‬ ‫ﺍﻟﻨﻘﻮﺩ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﻨﺼﺎﺏ)‪.(١‬‬ ‫‪ ١٩١‬ا ة ‪-‚ ./‬ء ا‪ <-‬وا‪a‬ل‪:‬‬ ‫ﺍﺣﻤﺮﺕ‬ ‫‪‬‬‫ﺍﺻﻔﺮﺕ ﺃﻭ‬‫‪‬‬‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻃﻨﺎﺀ ﺍﻟﻨﺨﻞ ﺟﺎﺋﺰ ﺇﺫﺍ‬ ‫ﻲ ﮊ ‪» :‬ﺃﻧ‪ ‬ﻪ ﻧﻬﻰ ﻋﻦ ﺑﻴﻊ ﺍﻟﺜ‪ ‬ﻤ ﺮﺓ ﺣﺘ‪‬ﻰ‬‫‬ ‫ﻭ ﻋﺮﻓﺖ ﺑﺄﻟﻮﺍﻧﻬﺎ‪ .‬ﻭﺟﺎﺀ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﻟﻨ‪‬ﺒ ‬ ‫ﺍﻟﺤﻤﺮﺓ ﺃﻭ ﺍﻟﺼﻔﺮﺓ‪.‬‬ ‫‬‫ﺗﺰ ﻫ ﻮ«)‪ ،(٢‬ﻭﺍﻟﺰﻫﻮ‪ :‬ﺍﻧﻘﻼﺏ ﺍﻟﻠﻮﻥ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻬﺎ ﺯﻫﻮ‬ ‫ﺍﺣﻤﺮﺕ ﻭﺃﻣﻦ ﻣﻨﻬﺎ ﺍﻟﻌﺎﻫﺔ؛ ﻟﺤﺪﻳﺚ ﺭﻭﻱ‪ » :‬ﻟﻮ ﺃﺗﺖ‬ ‫‪‬‬‫ﻭﻓﻴﻬﺎ ﻗﻮﻝ ﺁﺧﺮ‪ :‬ﺇﺫﺍ‬ ‫ )‪(٣‬‬ ‫ﺴﺘﺤﻞ ﺃﺣﺪ ﻛﻢ ﻣﺎﻝ ﺃﺧﻴﻪ« ‪ .‬ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ‬ ‫ﺃﻳﻀﺎ‬‫‪‬‬‫ﻴﻬﺎ ﻋﺎ ﻫﺔ ﺃﻭ ﺟﺎﺋﺤ ﺔ‪ ،‬ﺑﻢ ﻳ‬ ‫ﻋ ﻠ ‬ ‫ﺣﺘ‪‬ﻰ ﻳﻐﻠﺐ ﺍﻟﺰﻫﻮ‪ ،‬ﻭﻳﻨﻜﺴﺮ ‬ ‫ﺍﻟﻌﺬﻕ ﻓﻴﺜﻤﺮ‪.‬‬‫‬ ‫ﻛﺜﻴﺮﺍ ﻭﻟﻪ ﻣﺎﻝ‬‫ﻭﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ ﻟﻬﺬﺍ ﺍ ﻟﻤﻌﻨﻰ‪ ،‬ﻓﻤﻦ ﺃﻃﻨﻰ ﻣﻦ ﻣﺎﻟﻪ ‬ ‫ﻗﻠﻴﻼ ﺃﻭ ‬ ‫ﻏﻴﺮ ﺫﻟﻚ ﻣ ‪‬ﻤﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺼﺪﻗﺔ ﺃﺧﺮﺝ ﻣﻦ ﺍﻟﻄﻨﺎﺀ ﻭﺣﻤﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺍ ﻟ ‪‬‬ ‫ﻤﺼﺪﻕ ﻋﻠﻴﻪ‬ ‫ﺑﺎﻟﺨﻴﺎﺭ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺃﺧﺬ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺃﺧﺬ ﻣﻦ ﺍﻟﺘﻤﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﺗﺠﺐ‬ ‫ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺇﺫﺍ ﺣﻤﻞ ﺑﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺇﻥ ﺃﻃ ﻨﻰ ﻣﺎﻟﻪ ﻛ ﻠﻪ ﻭﻫﻮ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺼﺪﻗﺔ ﺃﺧﺬﺕ ﻣﻨﻪ‪ ،‬ﻭﺍ ﻟ ‪‬‬ ‫ﻤﺼﺪﻕ ﻋﻠﻴﻪ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﺇﻧ‪ ‬ﻤﺎ ﻳﺤﻤﻞ ﻣﺎ ﺃﻃﻨﻰ ﻣﻦ ﻣﺎﻟﻪ ﻋﻠﻰ ﻣﺎﻟﻪ ﺑﻌﺪﻣﺎ ﺃﻛﻞ ﻣﻦ ﺍﻟﺮﻃﺐ‬ ‫ﺑﺎﻟﺨﻴﺎﺭ ‬ ‫‬ ‫ﻭﺍﻟﺒﺴﺮ؛ ﻷ ‪‬ﻥ ﺫﻟﻚ ﻻ ﺻﺪﻗﺔ ﻓﻴﻪ ﺣﺘ‪‬ﻰ ﻳﺼﻴﺮ ‬ ‫ﺗﻤﺮﺍ‪.‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٣٤/٢ :‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻋﻦ ﺃﻧﺲ ﺑﻠﻔﻆ ﻗﺮﻳﺐ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻨﻬﻰ ﻋﻨﻪ ﻣﻦ ﺍﻟﺒﻴﻮﻉ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫ﻭﻣﺴﻠﻢ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻋﻦ ﺃﻧﺲ ﺑﻤﻌﻨﺎﻩ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪226‬‬ ‫ﻭﺍﻟﺒﺴﺮ‪ ،‬ﻭﻻ‬‫‬ ‫ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻨ‪‬ﺒ ‪‬ﻲ ﮊ ﺃﺟﺎﺯ ﻷﺭﺑﺎﺏ ﺍﻟﻨﺨﻞ ﺃﻥ ﻳﺄﻛﻠﻮﺍ ﺍﻟﺮﻃﺐ ‬ ‫ﺯﻛﺎﺓ ﻋﻠﻴﻬﻢ ﻓﻴﻪ‪ ،‬ﻭ ﺇﻧ‪ ‬ﻤﺎ ﺗﺮﺟﻊ ﺇﻟﻰ ﺃﺻﻞ ﺍﻟﺜ‪ ‬ﻤ ﺮﺓ‪.‬‬ ‫ﻭﺇﻥ ﺃﻃﻨﻰ ﺑﺪﺭﺍﻫﻢ ﺗﺠﺐ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﺃﺧﺮﺝ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﺃﻃﻨﻰ ﻣﻦ ﻣﺎﻟﻪ ﻭﻟﻢ‬ ‫ﻳﺘﻢ ﺑﻪ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ ﻟﻢ ﻳﺆﺧﺬ ﻣﻨﻪ ﺷﻲﺀ‪ .‬ﻭﺇﻥ ﺃﻃﻨﻰ ﻣﻦ‬‫ﻳﻜﻦ ﻟﺼﺎﺣﺐ ﺍ ﻟﻤﺎﻝ ﻣﺎ ‬ ‫ﻳﺘﻢ ﺑﻪ ﺍﻟﺼﺪﻗﺔ ﺃﺧﺮﺟﻬﺎ ﻣﻨﻪ‪ ،‬ﻭﻟﻮ ﺃﻃﻨﻰ ﺑﺸﻲﺀ ﻗﻠﻴﻞ ﻣﻦ ﺍﻟﺜ‪ ‬ﻤ ﺮﺓ؛ ﻷ ‪‬ﻥ‬‫ﻣﺎﻟﻪ ﺑﻤﺎ ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺃﺻﻞ ﺍﻟﺜ‪ ‬ﻤ ﺮﺓ‪.‬‬ ‫ﻭﺑﺴﺮﺍ ﻭﺑﺎﻋﻪ ﻛﺬﻟﻚ؛‬ ‫‬‫ﺃﻛﻞ ﺍ ﻟﻤﻄﻨﻲ ﻣﺎ ﺃﻃﻨﻰ ‬ ‫ﺭﻃﺒﺎ‬‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﺇﺫﺍ ‬ ‫‬ ‫ﻗﻮﻡ‪ :‬ﻓﻴﻪ ﺍﻟﺼﺪﻗﺔ‪ .‬ﻭﻣﻨﻬﻢ‪ :‬ﻣﻦ ﻟﻢ ﻳﺮ ﻓﻴﻪ ﺍﻟﺼﺪﻗﺔ؛ ﻷﻧ‪ ‬ﻪ ﻟﻢ ﻳﺼﺮ ‬ ‫ﺗﻤﺮﺍ‪.‬‬‫ﻓﻘﺎﻝ ‬ ‫ﻧﺨﻼ ﻭﻟﻢ ﻳﻜﻦ ﻟﺼﺎﺣﺒﻬﺎ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻏﺎﺏ ﻋﻨﻬﺎ ﻭﺃﻛﻠﻬﺎ ﺍ ﻟ ﻤﻄﻨﻲ‬ ‫ﻭﻣﻦ ﺃﻃﻨﻰ ‬ ‫ﻭﺑﺴﺮﺍ؛ ﻓﻌﻠﻰ ﻗﻮﻝ ﻣﻦ ﺃﻭﺟﺐ ﺍﻟﺼﺪﻗﺔ‪ :‬ﻳﻨﻈﺮ ﺍﻟﺬﻱ ﺃﻃﻨﻴﺖ ﺑﻪ‪ ،‬ﻭﺛﻤﻦ ﺍﻟﺘﻤﺮ‬ ‫‬‫ﺭﻃﺒﺎ‬ ‫‬ ‫ﻭﻣﺎ ﺃﻃﻨﻴﺖ ﺑﻪ ﺗﻠﻚ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻏﻴﺮﻫﺎ ﻳﺒﻠﻎ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ ﻣﻦ ﺍﻟﺘﻤﺮ‪ ،‬ﻭﻳﻜﻮﻥ‬ ‫ﺛﻤﻨﻬﺎ ﻳﺒﻠﻎ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ ﺃﺧﺬﺕ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺒﻠﻎ ﻟﻢ ﻳﺆﺧﺬ‪.‬‬ ‫ﻭﺭﻃﺒﺎ‬ ‫‬‫ﺑﺴﺮﺍ‬ ‫‬‫ﻭﺇﻥ ﺃﻃﻨﻰ ﺻﺎﺣﺐ ﺍ ﻟﻤﺎﻝ ﻣﺎﻟﻪ‪ ،‬ﻭﺣﺒﺲ ﺍﻟﻌﺎﻣﻞ ‪‬‬ ‫ﺣﺼﺘﻪ ﻓﺄﻛﻠﻬﺎ‬ ‫ﺭﺏ ﺍ ﻟﻤﺎﻝ ﻓﻲ ‪‬‬ ‫ﺣﺼﺔ ﺍﻟﻌﺎﻣﻞ‪ .‬ﻭﺇﻥ‬‫ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻋﻠﻰ ‪‬‬ ‫ﺗﻤﺮﺍ ﻓﻬﻮ ﻣﺤﻤﻮﻝ ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻴﻪ‪.‬‬ ‫ﺣﺒﺲ ﺫﻟﻚ ﺣﺘ‪‬ﻰ ﺻﺎﺭ ‬ ‫ﺣﺼﺘﻪ‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﺸﺮﻛﺎﺀ ﻓﻲ ﺍﻷﺻﻞ‪ ،‬ﺇﻥ ﺃﻃﻨﻰ ﻭﺍﺣﺪ ﻭﺣﺒﺲ ﻭﺍﺣﺪ ﻓﺄﻛﻞ ‪‬‬ ‫ﺭﻃﺒﺎ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻵﺧﺮ‪.‬‬ ‫‬ ‫ﻭﺇﺫﺍ ﻭﺟﺒﺖ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺷﺮﻛﺎﺀ ﻓﻲ ﻣﺎﻝ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﺸﺮﻛﺎﺀ ﻏﺎﺋﺐ ﺃﺧﺬ‬ ‫ﺼﺪﻕ ﻭﻛﺎﻥ ﺃﺭﺑﺎﺏ ﺍ ﻟﻤﺎﻝ‬ ‫‬‫ﺍ ﻟ ‬ ‫ﻤﺼﺪﻕ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺍﻟﺠﻤﻠﺔ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣ‬ ‫ﻳﺨﺮﺟﻮﻥ ﺍﻟﺼﺪﻗﺔ ﻟﻢ ﻳﺨﺮﺝ ﺃﺣﺪﻫﻢ ﺯﻛﺎﺓ ﻣﺎﻝ ﺍﻵﺧﺮ ﺇ ‪‬ﻻ ﺑﺄﻣﺮﻩ‪ ،‬ﺃﻭ ﺑﺤﻀﺮﺗﻪ‪ ،‬ﺃﻭ‬ ‫ﺑﺤﻀﺮﺓ ﻭﻛﻴﻞ ﻟﻪ‪.‬‬ ‫‪227‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫‬ ‫ﻭﻣﻦ ﺃﻃﻨﻰ ﻣﺎﻟﻪ ﻭﻫﻮ ﻣ ‪‬ﻤﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺼﺪﻗﺔ ﻓﺄﺗﺖ ﻋﻠﻴﻪ ﻋﺎﻫﺔ ﻓﺄﺫﻫﺒﺘﻪ ﻗﺒﻞ ﺃﻥ‬ ‫ﺗﻤﺮﺍ ﻓﻔﻴﻬﺎ ﺍﻟﺼﺪﻗﺔ‬ ‫ﺗﻤﺮﺍ ﻓﻼ ﺯﻛﺎﺓ ﻓﻲ ﺗﻠﻚ ﺍﻟﺪﺭﺍﻫﻢ‪ .‬ﻭﺇﻥ ﺫﻫﺒﺖ ﺑﻌﺪ ﺃﻥ ﺻﺎﺭﺕ ‬‫ﻳﺼﻴﺮ ‬ ‫ﺇﻥ ﺑﻘﻲ ﻣﻦ ﺍ ﻟﻤﺎﻝ ﻣﺎ ﻳﺒﻠﻎ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ‪ ،‬ﺃﺧﺮﺝ ﻣﻨﻪ ﺃﻭ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ ﺍﻟﺼﺪﻗﺔ‪.‬‬ ‫ﻭﺑﺴﺮﺍ ﻓ ﺈﻧ‪ ‬ﻪ ﺗﺆﺧﺬ ﻣﻨﻪ‬ ‫‬‫ﻭﻣﻦ ﺃﻃﻨﻰ ﻣﺎﻟﻪ ﻛ ﻠﻪ ﻭﺃﻃﻨﻰ ﻫﻮ ﻣﻦ ﻏﻴﺮﻩ ﻓﺄﻛﻠﻪ ﺭ ‬ ‫ﻃﺒﺎ‬ ‫ﺍﻟﺼﺪﻗﺔ؛ ﻷﻧ‪ ‬ﻪ ﺃﻃﻨﻰ ﻣﺎﻟﻪ ﻭﻟﻢ ﻳﺄﻛﻞ ﻣﻨﻪ‪ ،‬ﻭﺃﻛﻞ ﻣﻦ ﻏﻴﺮﻩ‪ ...‬ﻭﺍﻟﻌﻨﺐ ﻓﺴﺒﻴﻞ ﺯﻛﺎﺗﻪ‬ ‫ﺳﺒﻴﻞ ﺯﻛﺎﺓ ﺍﻟﻨﺨﻞ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺯﺑﻴﺐ ﻳﺒﻠﻎ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ ﻓﻔﻴﻪ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺇﻥ ﻧﻘﺺ ﻟﻢ ﻳﺠﺐ ﺷﻲﺀ‪.‬‬ ‫‬ ‫ﻓﺄ ‪‬ﻣﺎ ﻣﺎ ﺃﻛﻞ ﻣﻦ ﺭﻃﺐ ﺍﻟﻌﻨﺐ ﻗﺒﻞ ﺃﻥ ﻳﺼﻴﺮ ‬ ‫ﺯﺑﻴﺒﺎ ﻓﻼ ﺃﺭﻯ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻛﻤﺜﻞ‬ ‫)‪(١‬‬ ‫ﺯﺑﻴﺒﺎ‬ ‫ﺍﻟﺮﻃﺐ ﺣﺘ‪‬ﻰ ﻳﺼﻴﺮ ‬ ‫‪ ١٩٢‬اﻻ‪N‬ق ‪ +‬ا‪'`a‬ي  ة ا‪:+=a‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﺃﻃﻨﻰ ﻣﺎﻟﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻣﻄﻨﻲ ﺍﻟﻤﺎﻝ ﻟﻤﺴﺘﻄﻨﻰ ﺍﻟﻤﺎﻝ‬ ‫ﻗﺮﺷﺎ ﻭﻗﺮﺵ ﻟﻚ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺃﻋﻄﻨﻲ ﻋﺸﺮﺓ ﻗﺮﻭﺵ ﻫﻞ‬‫ﻣﺜﻼ ﺑﺄﺣﺪ ﻋﺸﺮ ‬‫ﺇﻳ‪‬ﺎﻩ ‬ ‫ﺗﺴﻘﻂ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺃﻡ ﻻ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻻ ﺗﺴﻘﻂ ﻋﻨﻪ ﺍﻟﺰﻛﺎﺓ ﺑﺬﻟﻚ؛ ﻷﻧﻪ ﺃﺩﺧﻠﻬﺎ ﻓﻲ ﺷﺮﻁ ﺍﻟﻄﻨﺎ ﻓﻜﺄﻥ ﺍﻟﻤﺴﺘﻄﻨﻰ‬ ‫ﻧﺎﻗﺼﺎ ﻋﻨﻪ‪ ،‬ﻓﺎﻟﺰﻛﺎﺓ ﺑﺎﻗﻴﺔ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫ﻻ ﻳﺮﻯ ﺍﻟﻘﺮﺵ ﺯﻳﺎﺩﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻤﻄﻨﻲ ﻻ ﻳﺮﺍﻩ ‬ ‫‪ ١٩٣‬ز ة ا‪0HN‬ة ‪ ./‬ل ‪:AHW‬‬ ‫ﺇﻥ ﻛﺎﻥ ﻟﻬﺬﺍ ﺍﻟﺮﺟﻞ ﻣﺎﻝ ﻓﻲ ﺑﻠﺪ ﻏﻴﺮ ﺑﻠﺪﻩ‪ ،‬ﻭﻟﻢ ﻳﻌﻠﻢ ﻣﺎ ﻳﺤﺼﻞ ﻟﻪ ﻣﻨﻪ ﻓﻲ‬ ‫ﻭﻗﺖ ﻣﺤﻞ ﺯﻛﺎﺗﻪ ﻭﺭﻗﻪ ﺍﻟﺬﻱ ﻓﻲ ﻳﺪﻩ‪ ،‬ﻭﻋﻠﻢ ﺃﻥ ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﺍﻟﻐﺎﺋﺐ ﻣﻤﺎ ﺗﺠﺐ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٣٩/٢ :‬ ‪.١١٤٢‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٨٣/٢ :‬ ‪.٨٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪228‬‬ ‫ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻌﻠﻴﻪ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻓﻲ ﻣﻠﻜﻪ ﻗﺒﻞ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻭ ﻗﺒﻞ‬ ‫ﺃﻥ ﻳﺆﺩﻱ ﺍﻟﺰﻛﺎﺓ ﻭﺻﺢ ﻣﻌﻪ ﺫﻟﻚ‪ ،‬ﻭﺛﺒﺖ ﻋﻠﻴﻪ ﻣﻌﻨﻰ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻌﻠﻴﻪ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺇﻟﻰ ﺃﻥ ﻳﺆﺩﻱ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﻋﻠﻢ ﺃﻭ ﺍﺣﺘﻴﺎﻁ ﻳﺄﺗﻲ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﺰﻛﺎﺓ ﺍﻟﻮﺍﺟﺒﺔ‬ ‫ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻻﺣﺘﻴﺎﻁ ﺃﻗﻞ ﻣﻤﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻟﻪ‬ ‫ﺍﻟﻐﺎﺋﺐ ﻛﺎﻧﺖ ﺍﻟﻤﺴﺄﻟﺔ ﺑﺤﺎﻟﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﺍﺳﺘﻔﺎﺩ ﺇﺫﺍ ﻋﻠﻢ‬ ‫ﻭﺻﺢ ﻣﻌﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻻﺣﺘﻴﺎﻁ ﻟﻤﺎ ﻳﺄﺗﻲ ﻋﻠﻰ ﺟﻤﻴﻊ ﻣﺎ ﻗﺪ ﻭﺟﺒﺖ ﻋﻠﻴﻪ‬ ‫ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻟﻪ ﺍﻟﻐﺎﺋﺐ ﻭﺯﻳﺎﺩﺓ ﻋﻠﻴﻪ ﻛﺎﻥ ﻗﺪ ﺑﺮﺉ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﻤﺎﻝ ﻭﻣﻦ‬ ‫ﻣﻌﺬﻭﺭﺍ ﻓﻲ ﺃﺩﺍﺀ ﺯﻛﺎﺓ ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﻷﻧﻪ ﺇﻧﻤﺎ ﺗﺮﻛﻪ ﻣﻦ‬ ‫‬‫ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻋﺬﺭ‪ ،‬ﺛﻢ ﺻﺢ ﻣﻌﻪ ﺯﻛﺎﺓ ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﺍﻟﻐﺎﺋﺐ ﻋﻨﻪ‪ ،‬ﺃﻥ ﻻ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ‬ ‫ﺯﻛﺎﺓ؛ ﻷﻥ ﺗﺮﻛﻪ ﻟﺰﻛﺎﺓ ﺫﻟﻚ ﺍﻟﻤﺎﻝ ﻟﻌﺬﺭ‪ ،‬ﻓﺎﻧﻈﺮ ﻓﻲ ﺫﻟﻚ)‪.(١‬‬ ‫‪ ١٩٤‬ا‪ < $‬وإ]اج ا ة‪:‬‬ ‫ﺇﻥ ﻛﺎﻥ ﻟﻬﺬﺍ ﺍﻟﺮﺟﻞ ﻭﻛﻴﻞ ﻓﻲ ﺫﻟﻚ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻟﻪ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﺄﻣﺮ‬ ‫ﻭﻛﻴﻠﻪ ﻫﺬﺍ ﻭﻋﺮﻓﻪ ﻭﻗﺖ ﺯﻛﺎﺓ ﻭﺭﻗﻪ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺇﺫﺍ ﺟﺎﺀﻙ ﻭﻗﺖ ﻛﺬﺍ ﻣﻦ ﺳﻨﺔ ﻛﺬﺍ‬ ‫ﻓﺄﺧﺮﺝ ﺯﻛﺎﺓ ﻣﺎ ﻛﺎﻥ ﻟﻲ ﻋﻨﺪﻙ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﻭﺟﺐ ﻓﻲ ﻣﺎﻟﻲ ﻣﻦ‬ ‫ﻭﻓﺮﻗﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻮﻛﻴﻞ ﺃﻣﻴ ﻨﺎ‬ ‫ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ ﻛﻞ ﺳﻨﺔ ﻓﺄﺧﺮﺝ ﺯﻛﺎﺗﻪ ‪‬‬ ‫ﻣﻌﻪ ﻋﻠﻰ ﻣﺎ ﺃﻣﺮﻩ ﺑﻪ ﻣﻦ ﺫﻟﻚ ﻓﻔﻲ ﻣﻌﻨﻰ ﺍﻻﻃﻤﺌﻨﺎﻧﺔ ﺇﻥ ﺭﺟﻊ ﺭﺏ ﺍﻟﻤﺎﻝ ﺇﺫﺍ ﺭﻓﻊ‬ ‫ﻟﻪ ﺍﻟﺜﻘﺔ ﺍﻟﻤﺄﻣﻮﺭ ﻓﺤﺘﻰ ﻳﺨﺒﺮﻩ ﻟﻪ ﻟﻢ ﻳﺆﺩ ﺃﻭ ﻳﺼﺢ ﻣﻌﻪ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﻣﻌﻨﻰ‬ ‫ﺍﻟﺤﻜﻢ ﻓﺎﻟﺰﻛﺎﺓ ﺑﺤﺎﻟﻬﺎ ﺣﺘﻰ ﻳﺼﺢ ﺃﺩﺍﺅﻫﺎ‪ ،‬ﻭﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻟﻢ ﻳﻀﻤﻦ ﺍﻟﻤﺄﻣﻮﺭ ﺑﺬﻟﻚ‬ ‫ﻋﻠﻰ ﻧﻔﺴﻪ ﺩﻭﻥ ﺭﺏ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﻴﺨﺮﺝ ﻋﻨﺪﻱ ﺃﻥ ﻋﻠﻰ ﺭﺏ ﺍﻟﻤﺎﻝ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺫﻟﻚ‬ ‫ﻓﻲ ﻛﻞ ﺳﻨﺔ ﺗﺠﺐ ﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﺃﻥ ﻳﻘﻊ ﻟﻪ ﻣﻌﻨﻰ ﺍﻻﻃﻤﺌﻨﺎﻧﺔ ﻻ ﻳﺸﻚ ﻓﻴﻬﺎ‬ ‫ﺃﻧﻪ ﻳﻘﻮﻡ ﺑﺬﻟﻚ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٦٧٤/٣ :‬ ‪.٦٧٥‬‬ ‫‪229‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺭﺑﺤﺎ‪،‬‬ ‫ﻭﺍﻟﺘﺎﺟﺮ ﺇﺫﺍ ﻟﻢ ﻳﺨﺮﺝ ﺯﻛﺎﺗﻪ ﺟﻤﻠﺔ ﻋﻨﺪ ﻭﺟﻮﺑﻬﺎ ﺣﺘﻰ ﺭﺑﺢ ﻣﻤﺎ ﻳﺰﻛﻲ ‬ ‫ﻓﺈﺫﺍ ﻟﻢ ﻳﺴﻠﻢ ﺍﻟﺰﻛﺎﺓ ﻛﻠﻬﺎ ﺇﻟﻰ ﺃﻫﻠﻬﺎ ﻓﻜﻠﻤﺎ ﺍﺳﺘﻔﺎﺩ ﺷﻴ ﺌﺎ ﺣﻤﻠﻪ ﻋﻠﻰ ﻣﺎﻟﻪ‪ ،‬ﻭﻣﺎ ﺭﺑﺢ‬ ‫ﻣﻤﺎ ﻗﺪ ﺯﻛﻰ ﻓﻬﻮ ﻓﺎﺋﺪﺓ ﻭﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻋﻠﻴﻪ ﺷﻲﺀ ﻓﻴﻤﺎ ﺍﺳﺘﻔﺎﺩ‪ ،‬ﻭﻟﻮ ﻟﻢ‬ ‫ﻳﺴﻠﻤﻬﺎ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻣﺎ ﻟﻢ ﻳﺴﻠﻤﻬﺎ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻓﺈﻧﻪ ﻳﺰﻛﻲ ﻛﻠﻤﺎ ﺍﺳﺘﻔﺎﺩ)‪.(١‬‬ ‫‪ ١٩٥‬ز ة ا‪0HN‬ة _‪a‬ور ا‪$4‬ل‪:‬‬ ‫ﻭﺭﻓﻊ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻣﺎﻟﻚ ‪ ƒ‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ ﺭﺣﻤﻬﻢ ﺍﷲ‪ ،‬ﺃﻧﻪ‬ ‫ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ ﺯﻛﺎﺓ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﻳﻘﻮﻝ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ ‪ : 5‬ﻭﺍﻟﻨﻈﺮ ﻳﻮﺟﺐ ﺍﻷﺧﺬ ﺑﻬﺬﺍ ﺍﻟﻘﻮﻝ؛ ﻟﻘﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪:‬‬ ‫»ﻻ ﺯﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺣﻮﻝ«)‪ ،(٢‬ﻭﺍﻟﻔﺎﺋﺪﺓ ﻣﺎﻝ ﻣﺨﺎﻃﺐ ﺻﺎﺣﺒﻪ ﻓﻴﻪ‬ ‫ﺑﻮﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻛﺨﻄﺎﺑﻪ ﻓﻲ ﺍﻟﻨﺼﺎﺏ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻊ ﺍﻷﺻﻞ ﻋﻨﺪ ﺣﻠﻮﻝ ﺍﻟﺰﻛﺎﺓ ﻓﻲ‬ ‫ﺍﻷﺻﻞ‪ ،‬ﻭﻻ ﻳﻌﺘﺒﺮﻭﻥ ﺑﺎﻟﻔﺎﺋﺪﺓ ﻭﻗ ﺘﺎ ﻏﻴﺮ ﻭﻗﺖ ﺍﻟﻨﺼﺎﺏ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺑﻦ ﺃﺣﻤﺪ ‪ : 5‬ﻓﻲ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﺍﻟﺘﻲ ﻟﻴﺲ ﻓﻴﻬﺎ ﻭﻻﺓ‪ ،‬ﻭﺗﺠﺐ‬ ‫ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺼﺪﻗﺔ ﻭﺍﺟﺒﺔ ﻟﻺﻣﺎﻡ‪ ،‬ﻭﻟﻢ ﻳﺤﻀﺮﻫﻢ ﺍﻟﻤﺼﺪﻕ‪،‬‬ ‫ﻭﻛﺎﻧﻮﺍ ﻓﻲ ﺍﻧﺘﻈﺎﺭﻩ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻬﻢ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ ﺷﻲﺀ)‪.(٣‬‬ ‫‪ ١٩٦‬ا‪ 04‬ا‪B‬ي  ‪ 8/ A‬ا ة _‪:/-;m‬‬ ‫ﻭﻓﻲ ﺍﻟﺤﺪ ﺍﻟﺬﻱ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺑﺄﺻﻨﺎﻓﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻳﻘﻮﻝ ﺧﻤﻴﺲ‬ ‫ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻳﺮﻭﻯ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺲ ﺫﻭﺩ ﺻﺪﻗﺔ‪،‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٦٧٥/٣ :‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٦٧٥/٣ :‬ ‪.٦٧٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪230‬‬ ‫ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺲ ﺃﻭﺭﺍﻕ ﺻﺪﻗﺔ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺴﺔ ﺃﻭﺳﻖ ﺻﺪﻗﺔ«)‪.(١‬‬ ‫ﻭﻓﻲ ﻗﻮﻝ ﻋﺒﺪ ﺍﻟﻤﻘﺘﺪﺭ ﻻ ﺗﺘﺮﻙ ﺍﻟﺰﻛﺎﺓ ﻟﻨﻘﺼﺎﻥ ﺛﻼﺛﺔ ﻣﻜﺎﻛﻴﻚ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ‪ : 5‬ﻭﻟﻮ ﻧﻘﺺ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ‬ ‫ﺻﺎﻉ ﻭﺍﺣﺪ ﻟﻢ ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﺣﺘﻰ‬ ‫ﺗﺘﻢ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻨﺒﻲ ﮊ ﻛﺘﺐ ﺇﻟﻰ ﺃﻫﻞ ﺣﻀﺮﻣﻮﺕ‪» :‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓﺈﻧﻲ ﺃﻭﺻﻴﻜﻢ ﺑﺘﻘﻮﻯ ﺍﷲ ﻭﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻭﻓﻲ ﺍﻟﺘﻴﻤﺔ)‪ (٢‬ﺷﺎﺓ‪ ،‬ﻭﺍﻟﺘﻴﻤﺔ‬ ‫ﻟﺼﺎﺣﺒﻬﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﺴﻴﻮﺏ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻻ ﺧﻼﻁ ﻭﻻ ﻭﺭﺍﻁ ﻭﻻ ﺷﻌﺎﺭ ﻭﻻ ﺷﻨﺎﻕ‪،‬‬ ‫ﻭﻣﻦ ﺃﺟﺒﻰ ﻓﻘﺪ ﺃﺭﺑﻰ‪ ،‬ﻭﻛﻞ ﻣﺴﻜﺮ ﺣﺮﺍﻡ«)‪.(٣‬‬ ‫ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺘﻴﻤﺔ ﺃﺭﺑﻌﻮﻥ ﺷﺎﺓ‪ ،‬ﻭﺍﻟﺘﻴﻤﺔ ﺷﺎﺓ ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﺃﺭﺑﻌﻴﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ‬ ‫ﺍﻟﺘﻲ ﻳﺤﺒﺴﻬﺎ ﺍﻟﺮﺟﻞ ﻓﻲ ﻣﻨﺰﻟﻪ‪ ،‬ﻭﺍﻟﺴﻴﻮﺏ ﺍﻟﺮﻛﺎﺯ ﻭﻻ ﺧﻼﻁ ﻭﻻ ﻭﺭﺍﻁ)‪ ،(٤‬ﺃﻱ‪:‬‬ ‫ﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﻣﻔﺘﺮﻕ‪ ،‬ﻭﻻ ﻳﻔﺮﻕ ﺑﻴﻦ ﻣﺠﺘﻤﻊ‪ ،‬ﻭﻣﺜﻞ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻦ‬ ‫ﺷﺮﻳﻜﻴﻦ ﻋﺸﺮﻭﻥ ﻭﻣﺎﺋﺔ ﺷﺎﺓ‪ ،‬ﻷﺣﺪﻫﻤﺎ ﺛﻤﺎﻧﻮﻥ‪ ،‬ﻭﻟﻶﺧﺮ ﺃﺭﺑﻌﻮﻥ‪ ،‬ﻭﻫﻲ ﻣﺸﺎﻋﺔ‬ ‫ﺑﻴﻨﻬﻢ‪ ،‬ﻓﺈﺫﺍ ﺃﺗﻰ ﺍﻟﻤﺼﺪﻕ ﻓﺄﺧﺬ ﻣﻨﻬﺎ ﺷﺎﺗﻴﻦ ﺭﺩ ﺻﺎﺣﺐ ﺍﻟﺜﻤﺎﻧﻴﻦ ﻋﻠﻰ ﺻﺎﺣﺐ‬ ‫ﺍﻷﺭﺑﻌﻴﻦ ﺛﻠﺚ ﺷﺎﺓ‪ ،‬ﻓﻴﻜﻮﻥ ﻋﻠﻴﻪ ﺷﺎﺓ ﻭﺛﻠﺚ ﺷﺎﺓ‪ ،‬ﻭﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺛﻠﺜﺎ ﺷﺎﺓ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﺧﺬ ﺍﻟﻤﺼﺪﻕ ﻣﻦ ﺍﻟﻌﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﺷﺎﺓ ﺷﺎ ﺓ ﺭﺩ ﺻﺎﺣﺐ ﺍﻟﺜﻤﺎﻧﻴﻦ ﻋﻠﻰ ﺻﺎﺣﺐ‬ ‫ﺍﻷﺭﺑﻌﻴﻦ ﺛﻠﺜﻲ ﺷﺎﺓ ﻓﻴﻜﻮﻥ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺜﻤﺎﻧﻴﻦ ﺛﻠﺜﺎ ﺷﺎﺓ‪ ،‬ﻭﻋﻠﻰ ﺻﺎﺣﺐ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ‪.‬‬ ‫)‪ (٢‬ﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺎﻣﻮﺱ ﻭﺷﺮﺣﻪ‪ :‬ﻭﺍﻟﺘﻴﻤﺔ ﺑﺎﻟﻜﺴﺮ‪ :‬ﺍﻷﺭﺑﻌﻮﻥ ﻣﻦ ﺍﻟﻐﻨﻢ‪ .‬ﻧﻘﻠﻪ ﺃﺑﻮ ﻋﺒﻴﺪ ﻓﻲ ﺷﺮﺡ‬ ‫ﺣﺪﻳﺚ ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ‪ :‬ﻋﻠﻰ ﺍﻟﺘﻴﻤﺔ ﺷﺎﺓ‪ ،‬ﻭﺍﻟﺘﻴﻤﺔ ﻟﺼﺎﺣﺒﻬﺎ ﺇﻟﻰ ﺃﻥ ﻗﺎﻝ‪ :‬ﺃﻭ ﺍﻟﺘﻴﻤﺔ ﺃﺩﻧﻰ‬ ‫ﻣﺎ ﻳﺠﺐ ﻣﻦ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻛﺎﻷﺭﺑﻌﻴﻦ ﻓﻴﻬﺎ ﺷﺎﺓ‪ ،‬ﻭﻛﺨﻤﺲ ﻣﻦ ﺍﻹﺑﻞ ﻓﻴﻬﺎ ﺷﺎﺓ‪ .‬ﺍﻫ ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ ﻋﺎﺻﻢ ﻓﻲ ﺍﻵﺣﺎﺩ ﻭﺍﻟﻤﺜﺎﻧﻲ ﻋﻦ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺳﻌﺪ )‪.(٢٣٨٧‬‬ ‫ﺃﻳﻀﺎ‪ :‬ﻻ ﺧﻼﻁ ﻭﻻ ﻭﺭﺍﻁ‪ .‬ﻭﺍﻟﻤﺮﺍﺩ ﺃﻥ‬ ‫)‪ (٤‬ﻗﺎﻝ ﻓﻲ ﺍﻟﻠﺴﺎﻥ ﻋﻦ ﺍﺑﻦ ﺍﻷﺛﻴﺮ‪ :‬ﻭﻓﻲ ﺣﺪﻳﺚ ﺍﻟﺰﻛﺎﺓ ‬ ‫ﻳﺨﻠﻂ ﺭﺟﻞ ﺇﺑﻠﻪ ﺑﺈﺑﻞ ﻏﻴﺮﻩ ﺃﻭ ﺑﻘﺮﻩ ﺃﻭ ﻏﻨﻤﻪ ﻟﻴﻤﻨﻊ ﺣﻖ ﺍﷲ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺍﻟﺨﻄﺎﺏ ﻓﻲ ﻫﺬﺍ‬ ‫ﻟﻠﻤﺼﺪﻕ ﻭﻟﺮﺏ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺫﻛﺮ ﻗﺒﻞ ﺫﻟﻚ ﺭﻭﺍﻳﺔ‪» :‬ﻻ ﺧﻼﻁ ﻭﻻ ﺷﻨﺎﻕ ﻓﻲ ﺍﻟﺼﺪﻗﺔ«‪ ،‬ﻭﻓﺴﺮﻩ ﺑﺄﻥ‬ ‫ﺍﻟﺨﻠﻴﻄﻴﻦ ﻳﺘﺮﺍﺟﻌﺎﻥ ﻓﻲ ﺍﻟﺼﺪﻗﺔ‪.‬‬ ‫‪231‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﺍﻟﺴﻨﺔ ﺗﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻭﻫﻮ‬ ‫‪‬‬‫ﺍﻷﺭﺑﻌﻴﻦ ﺛﻠﺚ ﺷﺎﺓ‪ ،‬ﻓﻬﺬﺍ ﻓﻲ ﺍﻟﺨﻠﻴﻂ ﻭﺍﻟﻤﺸﺎﻉ‪،‬‬ ‫ﻣﻌﻨﻰ ﺍﻻﺧﺘﻼﻁ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ :‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺧﻠﻴﻄﻴﻦ ﻓﺈﻧﻬﻤﺎ ﻳﺘﺮﺍﺩﺩﺍﻥ‬ ‫ﺑﺎﻟﺴﻮﻳﺔ‪ ،‬ﻭﺍﻟﺸﻨﺎﻕ ﻫﻮ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻔﺮﻳﻀﺔ ﺍﻷﻭﻟﻰ ﻭﻣﺎ ﻧﻘﺺ ﻋﻦ ﺗﻤﺎﻡ‬ ‫ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﺫﻟﻚ ﻣﺎ ﺯﺍﺩ ﻋﻦ ﺍﻟﺨﻤﺲ ﻣﻦ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﻧﻘﺺ ﻋﻦ ﺗﻤﺎﻡ ﺍﻟﻌﺸﺮ‪،‬‬ ‫ﻭﻣﺎ ﺯﺍﺩ ﻣﻦ ﺍﻟﻌﺸﺮ ﺇﻟﻰ ﺍﻟﺨﻤﺴﺔ ﻋﺸﺮ‪ ،‬ﻣﻌﻨﺎﻩ ﻻ ﻳﺆﺧﺬ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ‪،‬‬ ‫ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻷﺭﺑﻌﻴﻦ ﺷﺎﺓ ﻻ ﻳﺆﺧﺬ ﻣﻨﻪ ﺷﻲﺀ ﺣﺘﻰ ﻳﺒﻠﻎ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﻓﻴﺠﺐ‬ ‫ﻓﻴﻬﺎ ﺷﺎﺗﺎﻥ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ ! ‪» :‬ﻭﻣﻦ ﺃﺟﺒﻰ ﻓﻘﺪ ﺃﺭﺑﻰ« ﺃﻱ‪ :‬ﺑﻴﻊ ﺍﻟﺜﻤﺎﺭ ﻗﺒﻞ ﺩﺭﺍﻛﻬﺎ‪،‬‬ ‫ﻭﺍﻷﻭﻗﺎﺹ ﻭﺍﻷﺷﻨﺎﻕ ﻫﻮ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻔﺮﻳﻀﺔ ﻭﻟﻢ ﻳﺒﻠﻎ ﺍﻟﻔﺮﻳﻀﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺘﻲ‬ ‫ﺟﻤﻴﻌﺎ‬ ‫‬‫ﻫﻲ ﺃﻋﻠﻰ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻷﻭﻗﺎﺹ ﻓﻲ ﺍﻟﺒﻘﺮ ﻭﺍﻷﺷﻨﺎﻕ ﻓﻲ ﺍﻹﺑﻞ‪ ،‬ﻭﻫﻤﺎ‬ ‫ﺑﻴﻦ ﺍﻟﻔﺮﻳﻀﺘﻴﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﮊ ‪» :‬ﻭﻓﻲ ﺍﻟﺮﻗﺔ ﺭﺑﻊ ﺍﻟﻌﺸﺮ«)‪ ،(١‬ﻭﻻ ﺗﺠﺐ ﺍﻟﺼﺪﻗﺔ ﻓﻲ ﺍﻟﻮﺭﻕ ﺣﺘﻰ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ‪ ،‬ﻭﻳﺤﻮﻝ ﺍﻟﺤﻮﻝ ﻋﻠﻴﻪ ﻣﻊ ﻣﺎﻟﻜﻪ‬ ‫ﻳﺒﻠﻎ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ‪ ،‬ﻭﻣﻦ ﺍﻟﺬﻫﺐ ﻋﺸﺮﻭﻥ‬ ‫ﺑﻼ ﻧﻘﺼﺎﻥ‪ ،‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ ﮊ‪» :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺲ ﻣﻦ ﺫﻭﺩ ﺻﺪﻗﺔ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺲ ﺃﻭﺍﻕ ﺻﺪﻗﺔ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺴﺔ ﺃﻭﺳﻖ ﺻﺪﻗﺔ«)‪ ،(٢‬ﻭﺍﻟﺬﻭﺩ‬ ‫ﺩﺭﻫﻤﺎ‪ ،‬ﻭﺍﻟﻮﺳﻖ ﺳﺘﻮﻥ ﺻﺎ ﻋﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﺮﻗﺔ‬ ‫‬‫ﺧﻤﺲ ﻣﻦ ﺍﻹﺑﻞ‪ ،‬ﻭﺍﻟﻮﻗﻴﺔ ﺃﺭﺑﻌﻮﻥ‬ ‫ﺭﺑﻊ ﺍﻟﻌﺸﺮ‪ ،‬ﺑﻴﺎﻥ ﻟﻠﻤﻘﺪﺍﺭ ﺍﻟﺬﻱ ﻳﺠﺐ ﺃﻥ ﻳﺨﺮﺝ‪ ،‬ﻭﺯﻛﺎﺓ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪،‬‬ ‫ﻭﺍﻟﺘﺠﺎﺭﺓ ﻭﺍﻟﻤﺎﺷﻴﺔ ﺯﻛﺎﺓ ﺣﻮﻝ‪ ،‬ﻭﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ ﻋﻨﺪ ﺇﺩﺭﺍﻛﻬﺎ‪ ،‬ﻭﻣﺎ ﺳﻘﺘﻪ ﺍﻟﺴﻤﺎﺀ‬ ‫ﻛﺎﻣﻼ‪ .‬ﻭﻣﺎ ﺳﻘﺘﻪ ﺍﻟﺪﻻﺀ ﻓﻔﻴﻪ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺍﻟﺬﻱ‬ ‫‬‫ﻭﺍﻷﻧﻬﺎﺭ ﻭﺍﻟﻌﻴﻮﻥ ﻓﻔﻴﻪ ﺍﻟﻌﺸﺮ‬ ‫ﻻ ﻳﺸﺮﺏ ﺑﺎﻷﻧﻬﺎﺭ ﻭﻻ ﺍﻟﺪﻻﺀ ﻣﺜﻞ ﺍﻟﺒﻌﻮﻝ ﻭﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺘﻲ ﺗﺠﺘﺰﺉ ﻓﻴﻬﺎ ﺍﻟﻨﺨﻴﻞ‬ ‫‬ ‫ﻛﺎﻣﻼ‪ ،‬ﻭﻣﺤﻤﻮﻟﺔ ﻋﻠﻰ ﻣﺎ ﻳﺴﻘﻰ ﺑﺎﻷﻧﻬﺎﺭ‬ ‫ﻭﺍﻟﻜﺮﻭﻡ ﻋﻦ ﺍﻟﺴﻘﻲ ﻓﻔﻴﻬﺎ ﺍﻟﻌﺸﺮ‬ ‫)‪ (١‬ﺃﺧﺮﺝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻌﻨﺎﻩ ﻋﻦ ﻋﻠﻲ‪ ،‬ﻭﻟﻔﻈﻪ‪» :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻚ ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ ﻭﺣﺎﻝ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ ﻓﻔﻴﻬﺎ‬ ‫ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ«‪.‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪232‬‬ ‫ﻭﺍﻟﻌﻴﻮﻥ ﻓﻲ ﺇﺗﻤﺎﻡ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﻭﺟﻮﺏ ﺯﻛﺎﺓ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻣﺤﻤﻮﻝ ﺑﻌﻀﻪ ﻓﻲ‬ ‫ﺇﺗﻤﺎﻡ ﺍﻷﻧﺼﺎﺏ‪ ،‬ﻭﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺣﻤﻞ ﺍﻟﺰﺑﻴﺐ ﻋﻠﻰ ﺍﻟﺘﻤﺮ‪ ،‬ﻭﺍﻟﺸﻌﻴﺮ ﻋﻠﻰ ﺍﻟﺒﺮ‪،‬‬ ‫ﻭﺃﻛﺜﺮ ﻗﻮﻟﻬﻢ ﺃﻧﻪ ﻻ ﻳﺤﻤﻞ ﺑﻌﺾ ﺫﻟﻚ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻴﻤﺎ ﻳﺰﻳﺪ ﻋﻦ‬ ‫ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﻻ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺣﺘﻰ ﻳﺘﻢ ﻓﻴﻤﺎ ﺳﻘﺘﻪ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﻧﻬﺎﺭ‬ ‫ﻭﺍﻟﻌﻴﻮﻥ ﻋﺸﺮﺓ ﺃﺻﻮﺍﻉ‪ ،‬ﻭﻓﻴﻤﺎ ﺳﻘﺘﻪ ﺍﻟﺪﻻﺀ ﻭﺍﻟﺰﻭﺍﺟﺮ ﻋﺸﺮﻭﻥ ﺻﺎ ﻋﺎ‪ ،‬ﺛﻢ ﻳﺆﺧﺬ‬ ‫ﻣﻨﻪ ﺻﺎﻉ ﻛﺎﻣﻞ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﺗﺠﺐ ﻓﻲ ﺍﻟﻜﺴﻮﺭ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٥٤٢/٣ :‬ ‪ ،٥٤٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٣٣/٢ :‬ ‪.١١٣٧‬‬ ‫‪233‬‬ ‫ا ة ود‪$ /‬ﻻة اﻷ‬ ‫‪ ١٩٧‬د‪ +/‬ا ة ﻺم ووﻻ‪:8‬‬ ‫ﺇﺫﺍ ﺍﺗﻀﺢ ﺍﻟﺤﺪ ﺍﻟﺬﻱ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺑﺄﺻﻨﺎﻓﻬﺎ‪ ،‬ﻓﺈﻟﻰ ﺃﻱ ﺟﻬﺔ ﺗﺪﻓﻊ‬ ‫ﺍﻟﺰﻛﺎﺓ؟‬ ‫ﺷﺎﺭﺣﺎ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﺃﻣﺮ‬ ‫‬‫ﻳﺠﻴﺐ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻋﻠﻰ ﻫﺬﺍ ﻓﻴﻘﻮﻝ‬ ‫ﺍﻟﺼﺪﻗﺔ ﻓﻲ ﺍﻟﻈﻬﻮﺭ ﺇﻟﻰ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻻ ﻳﻘﺴﻢ ﻏﻨﻲ ﺯﻛﺎﺗﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﺃﻋﺎﺩﻫﺎ‪،‬‬ ‫ﻭﺗﺠﺰﻳﻪ ﺇﻥ ﺃﻣﺮﻩ ﺍﻹﻣﺎﻡ‪ ،‬ﻗﻴﻞ‪ :‬ﺃﻭ ﺃﻋﻄﺎﻫﺎ ﺑﻼ ﺃﻣﺮﻩ‪ ،‬ﻭﺃﺟﺎﺯ ﺍﻹﻣﺎﻡ ﻓﻌﻠﻪ ﻗﺒﻞ ﻓﻨﺎﺋﻬﺎ‪،‬‬ ‫ﺃﻳﻀﺎ ﺇﻥ ﺃﻣﺮﻩ ﻋﺎﻣﻞ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﺰﻳﻪ‪ ،‬ﻭﻟﻮ ﺃﺟﺎﺯ ﻟﻪ ﻗﺒﻞ‬ ‫ﻭﺗﺠﺰﻳﻪ ‬ ‫ﻓﻨﺎﺋﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﺰﻳﻪ ﻣﻄﻠﻘﺎ ﺇﻻ ﺇﻥ ﻃﺎﻟﺒﻪ ﺑﻬﺎ ﻓﺈﻧﻪ ﻳﻌﻴﺪﻫﺎ ﻟﻪ‪ ،‬ﻭﻟﻮ ﻃﺎﻟﺒﻪ ﺑﻌﺪ‬ ‫ﻋﻠﻤﻪ ﺑﺄﻧﻪ ﻗﺪ ﺃﻋﻄﺎﻩ‪ ،‬ﻭﻗﺪ ﻃﻠﺐ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺯﻭﺟﺘﻪ ﻓﻠﻮﻻ ﺟﻮﺍﺯ‬ ‫ﺇﻋﻄﺎﺋﻬﺎ ﺇﺫﺍ ﺃﻋﻄﻴﺖ ﺑﻼ ﺇﺫﻥ ﺍﻹﻣﺎﻡ ﻟﻢ ﻳﻄﻠﺒﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻟﻬﺎ‪ :‬ﻻ‪ ،‬ﺣﺘﻰ ﺃﺳﺄﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻣﺘﻨﻌﺖ ﻣﺨﺎﻓﺔ ﺃﻥ ﻻ ﻳﺠﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﻌﻄﻲ ﺯﻭﺟﻬﺎ‬ ‫‬ ‫ﻋﻘﺎﻻ‬ ‫ﻭﺑﻨﻴﻬﺎ ﺯﻛﺎﺗﻬﺎ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺍﻟﻤﺎﻧﻊ ﺑﻘﻮﻝ ﺃﺑﻲ ﺑﻜﺮ ‪» : ƒ‬ﻭﺍﷲ ﻟﻮ ﻣﻨﻌﻮﺍ ﻣﻨﻲ‬ ‫ﻣﻤﺎ ﻛﺎﻧﻮﺍ ﻳﺆﺩﻭﻧﻪ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻟﻘﺎﺗﻠﺘﻬﻢ ﺣﺘﻰ ﺃﻟﺤﻖ ﺑﺎﷲ«‪ ،‬ﻓﺄﺑﺎﺡ ﻗﺘﺎﻟﻬﻢ‪،‬‬ ‫ﺑﻞ ﺍﻋﺘﻘﺪﻩ ﻓﺮﻳﻀﺔ ﻭﺍﺟﺒﺔ ﻳﺜﺎﺏ ﺑﻬﺎ ﻋﻠﻰ ﻣﻨﻌﻬﻢ ﺍﻟﺰﻛﺎﺓ ﻣﻨﻪ‪ ،‬ﻭﺃﻃﻠﻖ ﺍﻟﻤﻨﻊ ﻓﺸﻤﻞ‬ ‫ﻣﺎ ﻟﻮ ﻣﻨﻌﻮﻫﺎ ﻟﻜﻮﻧﻬﻢ ﻗﺪ ﺃﻋﻄﻮﻫﺎ ﻓﻲ ﺃﻫﻠﻬﺎ‪ ،‬ﺃﻭ ﻟﻜﻮﻧﻬﻢ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻌﻄﻮﻫﺎ‬ ‫ﺇﻧﻜﺎﺭﺍ ﻟﻬﺎ ﻭﻫﻮ ﺍﻟﻮﺍﻗﻊ ﻓﻲ ﺍﻷﻣﺮ‬ ‫‬‫ﻷﻫﻠﻬﺎ ﺑﺄﻧﻔﺴﻬﻢ ﺃﻭ ﻟﻜﻮﻧﻬﻢ ﻻ ﻳﻌﻄﻮﻧﻬﺎ ﻣﻄﻠﻘﺎ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﺇﺫ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻧﺠﻌﻞ ﻓﻲ ﺃﻣﻮﺍﻟﻨﺎ ﺷﺮﻛﺎﺀ ﻭﺍﺭﺗﺪﻭﺍ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪234‬‬ ‫ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ﻣﻨﻬﻢ‪ ،‬ﻓﻘﺘﺎﻝ ﺃﺑﻲ ﺑﻜﺮ ﺇﻳﺎﻫﻢ ﺇﻧﻤﺎ‬ ‫ﺃﺻﻼ ﻓﻘﻂ‪ ،‬ﻓﻠﻮ ﺃﻋﻄﻮﻫﺎ ﺑﺄﻧﻔﺴﻬﻢ ﻷﻫﻠﻬﺎ ﺃﻭ‬ ‫‬‫ﺃﺭﺍﺩﻩ ﻹﻧﻜﺎﺭﻫﻢ ﺇﻳﺎﻫﺎ ﻭﻣﻨﻌﻬﺎ‬ ‫ﺃﺭﺍﺩﻭﺍ ﺇﻋﻄﺎﺀﻫﺎ ﻟﻢ ﻳﻘﺎﺗﻠﻬﻢ؟ ﻗﻠﺖ‪ :‬ﺍﻟﻌﺒﺮﺓ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻻ ﺑﺨﺼﻮﺹ ﺳﺒﺒﻪ‪،‬‬ ‫ﻋﻤﻮﻣﺎ‪ ،‬ﻫﺬﺍ ﻣﺎ ﻇﻬﺮ ﻟﻲ ﻓﻲ ﺍﺳﺘﺪﻻﻝ ﻣﻦ‬ ‫‬‫ﻭﻟﻔﻈﻪ ﻋﻠﻖ ﻓﻴﻪ ﺍﻟﻘﺘﺎﻝ ﻋﻠﻰ ﺍﻟﻤﻨﻊ‬ ‫ﺍﺳﺘﺪﻝ ﺑﺬﻟﻚ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻟﺰﻛﺎﺓ‬ ‫ﺗﺪﻓﻊ ﺇﻟﻰ ﺍﻟﺮﺳﻮﻝ ﮊ ﻭﺇﻟﻰ ﺭﺳﻠﻪ ﻭﻋﻤﺎﻟﻪ‪ ،‬ﻭﺇﻟﻰ ﻣﻦ ﺃﻣﺮ ﺑﺪﻓﻌﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﻓﻲ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﺇﻟﻰ ﺍﻷﻣﺮﺍﺀ‪ ،‬ﻓﻜﺎﻥ ﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺃﺑﻮ ﺳﻌﻴﺪ‬ ‫ﺍﻟﺨﺪﺭﻱ ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻭﻋﺎﺋﺸﺔ ﺃﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻋﺎﻣﺮ ﺍﻟﺸﻌﺒﻲ‬ ‫ﻭﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﻭﺃﺑﻮ ﺭﺯﻳﻦ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻟﻮﻥ‪:‬‬ ‫ﺗﺪﻓﻊ ﺇﻟﻰ ﺍﻷﻣﺮﺍﺀ‪.‬‬ ‫ﻭﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﺃﻋﻄﻬﻢ ﺇﺫﺍ ﻭﺿﻌﻮﻫﺎ ﻓﻲ ﻣﻮﺍﺿﻌﻬﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﻃﺎﻭﺱ‪ :‬ﻻ ﺗﺪﻓﻊ ﺍﻟﺰﻛﺎﺓ ﺇﻟﻴﻬﻢ ﺇﺫﺍ ﻟﻢ ﻳﻀﻌﻮﻫﺎ ﻣﻮﺿﻌﻬﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ :‬ﺍﺣﻠﻒ ﻟﻬﻢ ﻭﺧﻨﻬﻢ ﻭﺃﻛﺬﺑﻬﻢ ﻭﻻ ﺗﻌﻄﻬﻢ ﺷﻴ ﺌﺎ ﺇﺫﺍ ﻟﻢ‬ ‫ﻳﻀﻌﻮﻫﺎ ﻣﻮﺿﻌﻬﺎ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻭﺿﻊ ﺃﺭﺑﺎﺏ ﺍﻷﻣﻮﺍﻝ ﺯﻛﺎﺓ ﺃﻣﻮﺍﻟﻬﻢ ﺩﻭﻥ ﺍﻟﺴﻠﻄﺎﻥ‪ :‬ﻓﻜﺎﻥ‬ ‫ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻣﻜﺤﻮﻝ ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻭﻣﻴﻤﻮﻥ ﺑﻦ‬ ‫ﻣﻬﺮﺍﻥ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺩﻋﻬﺎ ﻓﻲ ﻣﻮﺿﻌﻬﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻻ ﺃﺣﺐ ﻷﺣﺪ ﺃﻥ ﻳﻮﻟﻲ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﻏﻴﺮﻩ‪.‬‬ ‫ﺇﻟﻲ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﺗﻔﺮﻕ ﻭﻫﻮ ﺃﺣﺐ ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٣٨/٣ :‬ ‪.٢٣٩‬‬ ‫‪235‬‬‫ﺍﻟﺰﻛﺎﺓ ﻭﺩﻓﻌﻬﺎ ﻟﻮﻻﺓ ﺍﻷﻣﺮ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ‪ :‬ﻻ ﻳﺴﻌﻪ ﺫﻟﻚ ﻭﻻ ﻳﺠﺰﻳﻪ ﺇﺫﺍ ﻭﺿﻌﻬﺎ ﻣﻮﺿﻌﻬﺎ ﻭﻟﻢ ﻳﺄﺫﻧﻪ‬ ‫ﺍﻟﺴﻠﻄﺎﻥ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ :‬ﺇﻥ ﻟﻢ ﻳﺪﻓﻌﻬﺎ ﺇﻟﻰ ﺍﻷﻣﺮﺍﺀ ﺃﻭ ﻓﺮﻗﻬﺎ‬ ‫ﻳﺠﺰﻳﻪ‪ ،‬ﻭﻗﺎﻝ ﻓﻲ ﺍﻟﻤﻮﺍﺷﻲ ﻭﺍﻟﺤﺐ ﻭﺍﻟﺜﻤﺎﺭ ﻻ ﻳﻠﻴﻬﺎ ﺇﻻ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﺇﻥ ﻓﺮﻗﻬﺎ ﻟﻢ‬ ‫ﻳﺠﺰﻩ ﻭﻋﻠﻴﻪ ﺍﻹﻋﺎﺩﺓ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺼﺮ ﺃﻣﻴﺮ ﻋﺎﺩﻝ ﺃﻭ ﺇﻣﺎﻡ ﻋﺎﺩﻝ ﻛﺎﻥ ﻗﺒﺾ ﺍﻟﺰﻛﺎﺓ ﺇﻟﻴﻪ ﻭﺇﻟﻰ ﻋﻤﺎﻟﻪ‪ ،‬ﻭﻳﺨﺮﺝ ﻓﻲ‬ ‫ﻣﻌﻨﻰ ﺍﻻﺗﻔﺎﻕ ﺃﻥ ﺫﻟﻚ ﻳﺠﺰﻱ ﻟﻠﺪﺍﻓﻊ ﺇﻟﻴﻬﻢ ﺇﺫﺍ ﺩﻓﻌﻬﺎ ﺇﻟﻴﻬﻢ ﻭﻫﻢ ﺃﻫﻞ ﻟﺬﻟﻚ ﻣﻦ‬ ‫ﺍﻟﻌﺪﻝ ﻭﺍﻷﻣﺎﻧﺔ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺘﻠﻒ ﻓﻲ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﻟﻢ ﻳﺪﻓﻌﻬﺎ ﺩﺍﻓﻊ ﺇﻟﻰ‬ ‫ﺍﻹﻣﺎﻡ ﻭﻋﻤﺎﻟﻪ ﻭﻫﻮ ﺃﻫﻞ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺳﻠﻤﻬﺎ ﺇﻟﻰ ﺃﻫﻠﻬﺎ ﻣﻦ ﺍﻟﺴﻬﺎﻡ‪.‬‬ ‫ﻓﻘﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﻳﺠﺰﻳﻪ ﺫﻟﻚ ﻭﻫﻮ ﺿﺎﻣﻦ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳﺠﺰﻳﻪ ﺫﻟﻚ ﻷﻧﻬﺎ ﺻﺎﺭﺕ ﺇﻟﻰ ﺃﻫﻠﻬﺎ‪.‬‬ ‫ﻭﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻪ ﺇﻥ ﺳﺄﻟﻮﻩ ﺫﻟﻚ ﻟﻢ ﻳﺠﺰﻩ ﺇﻻ ﺃﻥ‬ ‫ﻳﺴﻠﻤﻬﺎ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺴﺄﻟﻮﻩ ﺇﻳﺎﻫﺎ ﻟﻢ ﻳﻀﻤﻦ)‪.(١‬‬ ‫‡ ٴ‬ ‫أداو‪ 3‬إﻻ ‪:8‬‬ ‫ٴ‬‫‪ ١٩٨‬ا ة ﻺم وﻻ ‬ ‫ﺍﻟﻤﺘﺼﺮﻑ‬ ‫‬‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﻟﻺﻣﺎﻡ ﻓﻲ ﺯﻣﺎﻧﻪ ﻭﻫﻮ‬ ‫ﺑﻬﺎ ﻭﻻ ﻳﺠﺰﺉ ﺃﺩﺍﺅﻫﺎ ﺇﻻ ﻟﻪ‪ ،‬ﻣﺎ ﺩﻟﻴﻠﻪ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪﴾ p o n m l k j ﴿ :‬‬ ‫]ﺍﻟﺘﻮﺑﺔ‪ .[١٠٣ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪T S R Q P O N M L K﴿ :‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٢٦٥/١٩ :‬ ‪.٢٦٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪236‬‬ ‫‪] ﴾ Z Y X W V U‬ﺍﻟﺘﻮﺑﺔ‪ ،[٥٨ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪r q ﴿ :‬‬ ‫‪» ﴾ x w v u t s‬ﺍﻵﻳﺔ«‪] .‬ﺍﻟﺘﻮﺑﺔ‪ ...[٦٠ :‬ﻭﻗﺪ‬ ‫ﻭﻓﻌﻼ ﻭﺃﺟﻤﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺫﻟﻚ ﺣﺘﻰ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬‫‬‫ﻣﻀﺖ ﺍﻟﺴﻨﺔ ﺑﺬﻟﻚ ‬ ‫ﻗﻮﻻ‬ ‫ﻭﺍﷲ ﻟﻮ ﻣﻨﻌﻮﻧﻲ ‬ ‫ﻋﻘﺎﻻ ﻛﺎﻧﻮﺍ ﻳﻌﻄﻮﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﻟﻘﺎﺗﻠﺘﻬﻢ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻵﻳﺔ ﺍﻷﻭﻟﻰ ﺃﻧﻪ ﺗﻌﺎﻟﻰ ﺃﻣﺮ ﻧﺒﻴﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ‬ ‫ﺍﻟﺼﺪﻗﺔ ﻭﻫﻲ ﺍﻟﺰﻛﺎﺓ ﻭﺇﺫﺍ ﻟﻢ ﻳﺆﺩﻭﻫﺎ ﺇﻟﻴﻪ ﻟﻢ ﻳﺤﺼﻞ ﺍﻷﺧﺬ ﺍﻟﺬﻱ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﻣﺎ‬ ‫ﻻ ﻳﺘﻢ ﺍﻟﻮﺍﺟﺐ ﺇﻻ ﺑﻪ ﻓﻬﻮ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻷﻣﺔ ﺃﻥ ﻳﺴﺎﺭﻋﻮﺍ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻭﺍﻹﻣﺎﻡ‬ ‫ﺍﻟﻌﺎﺩﻝ ﺧﻠﻴﻔﺔ ﻟﻠﻨﺒﻲ‪.‬‬ ‫ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻧﻪ ﻟﻮ ﻟﻢ ﻳﻜﻦ ﺍﻟﺮﺳﻮﻝ ﻫﻮ ﺍﻟﻤﺘﻮﻟﻰ ﻹﻧﻔﺎﺫ‬ ‫ﺍﻟﺼﺪﻗﺎﺕ ﻟﻢ ﻳﻜﻦ ﻟﻠﻤﺰ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻣﻌﻨﻰ‪ ،‬ﺃﺧﺰﺍﻫﻢ ﺍﷲ‪.‬‬ ‫ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻥ ﺃﻣﺮ ﺍﻟﻌﺎﻣﻠﻴﻦ ﻋﻠﻴﻬﺎ ﻭﺍﻟﻤﺆﻟﻔﺔ ﻗﻠﻮﺑﻬﻢ‬ ‫ﺭﺍﺟﻊ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﻓﻼ ﻳﺪﺭﻱ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﺍﻟﻤﺆﻟﻔﺔ ﻣﻦ ﻏﻴﺮﻫﻢ ﻭﺍﻟﻌﺎﻣﻞ ﻣﻦ ﻏﻴﺮﻩ‬ ‫ﻭﻻ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﺪﻓﻊ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻣﻊ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻲ ﻣﺮﺍﺗﺐ ﺍﻟﺘﺄﻟﻴﻒ)‪.(١‬‬ ‫‪$   ١٩٩‬ز ‪$G‬ﻻة ‪ E‬أ]‪ B‬ا ة و ﻻ  ‪$‬ز‪:‬‬ ‫ﻭﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻣﺒﻴ ﻨﺎ ﻣﺎ ﻳﺠﻮﺯ ﻟﻠﻮﻻﺓ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ‪ :‬ﻭﻗﺪ ﻗﺎﻝ‬ ‫ﺣﻜﺎﻣﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻻ‬ ‫‬‫ﺍﻟﻤﺴﻠﻤﻮﻥ‪ :‬ﻭﻻ ﻧﺄﺧﺬ ﺟﺰﻳﺔ ﻭﻻ ﺻﺪﻗﺔ ﺣﺘﻰ ﻧﻜﻮﻥ‬ ‫ﺃﺭﺿﺎ ﻟﻢ ﻧﺤﻤﻬﺎ‪ ،‬ﻭﺗﺠﺮﻱ ﺃﺣﻜﺎﻣﻬﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻧﻤﻨﻊ ﻣﻤﻦ‬ ‫ﻧﺒﻌﺚ ﺟﺒﺎﺗﻨﺎ ﻳﺠﺒﻮﻥ ‬ ‫ﺟﺒﻴﻨﺎ ﻣﻦ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻌﺪﻭﺍﻥ‪ ،‬ﻭﻻ ﻧﺄﺧﺬ ﻋﺸﺮ ﻣﻦ ﻟﻢ ﻧﻤﻨﻊ ﻣﻦ ﺍﻟﺴﻴﺎﺭﺓ ﻓﻲ ﺍﻟﺒﺮ‬ ‫ﻭﺍﻟﺒﺤﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺣﻤﻮﺍ ﻟﺜﻤﺎﺭ ﺃﺧﺬﻭﺍ ﺻﺪﻗﺘﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺯﻛﺎﺓ ﺍﻟﻨﻘﻮﺩ ﻭﺯﻛﺎﺓ‬ ‫ﺍﻟﻤﺎﺷﻴﺔ ﻓﺤﺘﻰ ﻳﺤﻤﻮﻫﻢ ﻭﻳﻤﻠﻜﻮﺍ ﺍﻟﻤﺼﺮ ﺳﻨﺔ‪ ،‬ﻭﻟﻮ ﺃﻥ ﻋﻤﺎﻥ ﻓﻲ ﺃﻳﺪﻱ ﺃﻫﻞ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٢٢/٢ :‬ ‪.٢٣‬‬ ‫‪237‬‬‫ﺍﻟﺰﻛﺎﺓ ﻭﺩﻓﻌﻬﺎ ﻟﻮﻻﺓ ﺍﻷﻣﺮ‬ ‫ﺍﻟﺠﻮﺭ ﺛﻢ ﺧﺮﺝ ﻋﻠﻴﻬﻢ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ ﺻﺤﺎﺭ‪ ،‬ﺃﻭ ﺗﻮﺍﻡ‪ ،‬ﺃﻭ ﺍﻟﺸﺮﻕ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ‬ ‫ﺃﻥ ﻳﺠﺒﻮﻩ ﺣﺘﻰ ﻳﺤﻤﻮﺍ ﻋﻤﺎﻥ ﻛﻠﻬﺎ‪ ،‬ﻭﺗﺠﺮﻱ ﺃﺣﻜﺎﻣﻬﻢ ﻓﻴﻬﺎ‪ ،‬ﻷﻧﻬﺎ ﻣﺼﺮ ﻭﺍﺣﺪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﺮﺳﻞ ﺟﺎﺑﻴﻪ ﻳﺠﺒﻲ ﺯﻛﺎﺓ ﺍﻟﺤﻠﻲ ﻭﺍﻟﻤﺎﺷﻴﺔ ﻗﺒﻞ ﺃﻥ ﻳﺤﻮﻝ‬ ‫ﻋﻠﻰ ﻣﻤﻠﻜﺘﻪ ﺣﻮﻝ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺬﻱ ﺗﻄﻠﺐ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ ﻗﺪ ﺑﻠﻐﺘﻪ ﺍﻟﺤﺠﺔ ﻭﻋﺮﻑ ﺃﻧﻪ‬ ‫ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﺇﻻ ﺑﻌﺪ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﺇﻥ ﺳﻠﻢ ﺑﻄﻴﺐ ﻧﻔﺴﻪ ﺟﺎﺯ ﺍﻟﻘﺒﺾ ﻣﻨﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺤﻴﻰ ‪ 5‬ﻟﻌﻤﺎﻟﻪ‪ :‬ﺧﺬﻭﺍ ﺍﻟﺰﻛﺎﺓ ﺍﻟﺘﻲ ﺳﻨ‪‬ﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻓﻲ ﺍﻟﺜﻤﺎﺭ‪ ،‬ﻭﺍﻟﺬﻫﺐ‪ ،‬ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﺍﺟﻌﻠﻮﺍ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﺇﻟﻰ ﺃﻣﺎﻧﺘﻬﻢ‪ ،‬ﻭﻻ‬ ‫ﺗﺴﺘﺤﻠﻔﻮﻫﻢ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻺﻣﺎﻡ ﺃﻭ ﻟﻠﻮﻟﻲ ﺃﻥ ﻳﺪﻋﻮﺍ ﺍﻟﻨﺎﺱ ﻟﻴﻄﻠﺒﻬﻢ ﺑﺎﻟﺰﻛﺎﺓ‪ ،‬ﻭﻳﻨﻈﺮ‬ ‫ﻣﺎ ﻳﻘﻮﻟﻮﻥ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺜﻤﺎﺭ ﻓﻴﻘﺒﻀﻬﺎ ﺍﻟﻮﺍﻟﻲ ﺃﻭ ﺍﻟﺠﺎﺑﻲ ﻣﻦ ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺯﻛﺎﺓ‬ ‫ﺍﻟﻨﻘﻮﺩ ﻓﻌﻠﻰ ﺃﺻﺤﺎﺑﻬﺎ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﻬﺎ ﺇﻟﻰ ﺍﻟﻮﺍﻟﻲ‪ ،‬ﻭﻟﻠﻮﺍﻟﻲ ﺃﻥ ﻳﺴﺘﺤﻀﺮ ﺍﻟﻨﺎﺱ‬ ‫ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻟﻴﺲ ﻟﻺﻣﺎﻡ ﺇﺫﺍ ﻇﻬﺮ ﺃﻥ ﻳﺠﺒﻲ ﺻﺪﻗﺔ ﻗﻮﻡ ﻭﻻ ﻣﺼﺮ ﺣﺘﻰ ﻳﺤﻤﻲ‬ ‫ﺃﻫﻠﻪ ﻣﻦ ﺍﻟﺠﻮﺭ ﻭﺍﻟﻈﻠﻢ‪ ،‬ﻓﺈﻥ ﺃﺧﺬ ﺻﺪﻗﺘﻬﻢ ﻭﻟﻢ ﻳﻤﻨﻌﻬﻢ ﻣﻦ ﺍﻟﺠﻮﺭ ﻓﻘﺪ ﺟﺎﺭ‬ ‫ﻋﻠﻴﻪ ﻭﻻ ﻓﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﻦ ﺟﺎﺭ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺗﺆﺧﺬ ﺍﻟﺼﺪﻗﺔ ﺑﺤﻘﻬﺎ ﻭﺗﻮﺿﻊ‬ ‫ﻓﻲ ﻣﻮﺿﻌﻬﺎ)‪.(١‬‬ ‫‪ OGZ ٢٠٠‬اﻹم ‪ ./‬ا'‪P‬ف ‪ ./‬أ‪$‬ال ا ة‪:‬‬ ‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺠﻬﺔ ﺍﻟﻤﻨﻮﻁ ﺑﻬﺎ ﺃﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻭﺗﻮﺯﻳﻌﻬﺎ ﻓﻲ ﻣﺼﺎﺭﻓﻬﺎ ﺍﻟﺸﺮﻋﻴﺔ‬ ‫ﺍﻟﻤﻘﺮﺭﺓ‪ ،‬ﻓﻬﻞ ﻳﺠﻮﺯ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﻔﻀﻞ ﻣﺼﺮﻓﺎ ﻋﻠﻰ ﺁﺧﺮ‪ ،‬ﺃﻭ ﻳﺼﺮﻓﻬﺎ ﻓﻲ‬ ‫ﺍﻟﻤﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻸﻣﺔ؟‬ ‫ﻳﺠﻴﺐ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ﻓﻴﻘﻮﻝ‪ :‬ﺍﻹﻣﺎﻡ ﻳﻘﺴﻢ ﺻﺪﻗﺔ‬ ‫ﻛﻞ ﻗﺮﻳﺔ ﻋﻠﻰ ﻓﻘﺮﺍﺀ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﻣﻨﻬﺎ ﺇﻟﻰ ﻏﻴﺮﻫﺎ ﺷﻴ ﺌﺎ ﺇ ‪‬ﻻ ﻣﺎ ﻓﻀﻞ ﻋﻨﻬﻢ‪،‬‬ ‫‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٥٦٩/٣ :‬ ‪.٥٧٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪238‬‬ ‫ﻭﻳﻔﻀﻞ ﺍﻟﻌﺠﻮﺯ ﻭﺍﻟﻀﻌﻴﻒ ﻭﺍﻷﻓﻀﻞ ﻓﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺫﻭ ﺍﻟﻌﻴﺎﻝ ﺍﻟﻔﻘﺮﺍﺀ‪ .‬ﻭﻗﺪ‬ ‫ﻗﻴﻞ‪ :‬ﺇﻧ‪ ‬ﻪ ﻳﻔﺮﻕ ﺍﻟﺜﻠﺚ ﻭﻳﺄﺧﺬ ﺍﻟﺜﻠﺜﻴﻦ ﻓﻴﺠﻌﻠﻪ ﺣﻴﺚ ﺫﻛﺮ ﺍﷲ‪.‬‬ ‫ﻗﻮﻡ‪ :‬ﺍﻟﻨﺼﻒ‪ .‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﻳﺄﺧﺬ ﺇ ‪‬ﻻ ﺳﻬﻢ ﺍﻟﻌﺎﻣﻠﻴﻦ ﻭﻓﻲ ﺳﺒﻴﻞ‬ ‫ﻭﻗﺎﻝ ‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﺑﻘﺪﺭ ﻋﻨﺎﺋﻪ‪.‬‬ ‫ﺍﷲ‪ ،‬ﻭﻳﻌﻄﻲ ﺍﻟﻌﺎﻣﻠﻮﻥ ‬ ‫ﻭﺇﻥ ﺍﺣﺘﺎﺝ ﺍﻹﻣﺎﻡ ﺇﻟﻰ ﺍﻟﺼﺪﻗﺔ ﻛ ﻠﻬﺎ ﺃﺧﺬﻫﺎ ﻭﺃﻧﻔﺬﻫﺎ ﻓﻲ ﺇﻋﺰﺍﺯ ﺍﻟﺪﻭﻟﺔ؛ ﻷ ‪‬ﻥ‬ ‫ﺍﻻ ‪‬ﺗﻔﺎﻕ ﺃﻧ‪‬ﻬﺎ ﺇﻧ‪ ‬ﻤﺎ ﺟﻌﻠﺖ ﻓﻲ ﺃﻫﻞ ﺍﻟﺴﻬﺎﻡ‪ ،‬ﻭﻟﻢ ﺗﺠﻌﻞ ﺑﻴﻨﻬﻢ ﺑﺎﻟﻘﺴﻤﺔ ﻋﻠﻰ‬ ‫ﺍﻷﻧﺼﺒﺎﺀ‪ ،‬ﻭﺍﻟﻌﺎﻣﻠﻴﻦ ﺑﻌﺾ ﻣﻦ ﺳ ‪‬ﻤﻰ ﺍﷲ ﺫﻟﻚ‪.‬‬ ‫ﻭﻗﺪ ﺩﻓﻊ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺇﻟﻰ ﺍﻟﻤﺆﻟﻔﺔ ﺃﻛﺜﺮ ﻣﻦ ﻏﻴﺮﻫﻢ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﻄﺎﻳﺎ‬ ‫ﺳﻬﻤﺎ‪ ،‬ﻭ ﺇﻧ‪ ‬ﻤﺎ ﻛﺎﻥ ﺍﻟﺴﻬﻤﺎﻥ ﻓﻲ‬ ‫‬‫ﺗﺘﻔﺎﺿﻞ ﺑﻴﻦ ﻣﻦ ﺃﻋﻄﺎﻩ‪ ،‬ﻟﻢ ﻳﻘﺴﻢ ﺫﻟﻚ ﺑﻴﻨﻬﻢ‬ ‫ﺍﻟﻐﻨﺎﺋﻢ ﻓﻲ ﺍﻷﻣﻮﺍﻝ‪.‬‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﻐﺎﺭﻣﻴﻦ‬‫ﺃﺣﺪ ﺇ ﻟﻰ ﺍﻹﻣﺎﻡ ﺟﺎﺋﺰ‪ ،‬ﻭﺇﻥ ‪‬‬ ‫ﻗﺪﻡ ﺍﻹﻣﺎﻡ ‬‫ﻭﺇﻥ ‪‬‬ ‫ﻗﺪﻡ ﺍﻟﺼﺪﻗﺔ ‬ ‫ﺃﻭ ﺍ ﻟﻤﻜﺎﺗﺒﻴﻦ ﺃﻭ ﻓﻲ ﺍﻟﺮﻗﺎﺏ ﺃﻭ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﺃﻋﻄﺎﻫﻢ ﻛﻤﺎ ﻳﺮﻯ)‪.(١‬‬ ‫‪ ٢٠١‬د‪ +/‬ا ة ﻷ‪ aH‬ا ‪$‬ر‪:‬‬ ‫ﺟﺎﺋﺮﺍ‬ ‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺰﻛﺎﺓ ﺗﺪﻓﻊ ﻟﻠﻮﻻﺓ‪ ،‬ﻭﻳﺠﺒﻴﻬﺎ ﻋﻤﺎﻟﻬﻢ‪ ،‬ﻓﻤﺎﺫﺍ ﻟﻮ ﻛﺎﻥ ﺍﻟﻮﺍﻟﻲ ‬ ‫ﻭﻇﺎﻟﻤﺎ‪ ،‬ﻫﻞ ﻳﺠﻮﺯ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻟﻪ؟ ﻳﻘﻮﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻭﺃﻣﺎ ﺇﺫﺍ‬ ‫‬ ‫ﻟﻢ ﻳﻜﻦ ﺃﻣﺮﺍﺀ ﻋﺪﻝ ﻭﻻ ﺃﺋﻤﺔ ﻋﺪﻝ ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻟﺠﺒﺎﺑﺮﺓ‪ ،‬ﺃﻭ ﻣﻤﻦ ﻳﻨﺘﻬﻚ ﻣﺎ ﻳﺪﻳﻦ‬ ‫ﺑﺘﺤﺮﻳﻤﻪ‪ ،‬ﺃﻭ ﻣﻤﻦ ﻳﺪﻳﻦ ﺑﺎﻟﻀﻼﻝ‪ ،‬ﻓﻤﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻪ‬ ‫ﻻ ﻳﺠﺐ ﻋﻠﻰ ﺣﺎﻝ ﺃﻥ ﻳﺪﻓﻌﻬﺎ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺇﻥ ﻟﻪ ﺃﻥ ﻳﺴﻠﻤﻬﺎ ﻓﻲ ﺍﻟﺴﻬﺎﻡ‪ ،‬ﻭﻳﻠﻲ‬ ‫ﻗﺴﻤﻬﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻛﺎﻧﻮﺍ ﻣﺄﻣﻮﻧﻴﻦ ﻋﻠﻰ ﻗﺴﻤﻬﺎ ﺃﻭ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻣﺄﻣﻮﻧﻴﻦ ﻓﻴﻤﺎ ﻳﻈﻬﺮ‬ ‫ﻣﻨﻬﻢ ﻭﻳﺼﺢ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ،١١٣٢/٢ :‬ﻭ ‪.١١٦٧‬‬ ‫‪239‬‬‫ﺍﻟﺰﻛﺎﺓ ﻭﺩﻓﻌﻬﺎ ﻟﻮﻻﺓ ﺍﻷﻣﺮ‬ ‫ﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻭﻋﻨﺪﻱ ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻬﻢ ﺇﻥ ﻛﺎﻧﻮﺍ ﻣﺄﻣﻮﻧﻴﻦ‬ ‫ﻋﻠﻰ ﻗﺴﻤﻬﺎ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﻗﺴﻤﻬﺎ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﻓﺴﻠﻤﻬﺎ ﺇﻟﻴﻬﻢ ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﻜﻮﻧﻮﺍ ﻣﺄﻣﻮﻧﻴﻦ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﻋﻠﻰ ﺣﺎﻝ ﺃﻥ ﻳﺴﻠﻤﻬﺎ ﺇﻟﻰ ﻏﻴﺮ ﻣﻦ ﻟﻢ ﻳﺄﻣﻨﻪ ﻋﻠﻰ‬ ‫ﻗﺴﻤﻬﺎ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﻭﺍﻟﺴﻴﺮﺓ ﺑﻌﺪﻟﻬﺎ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻟﻬﻢ ﺇﻳﺠﺎﺏ ﺫﻟﻚ‬ ‫‬ ‫ﻋﺎﺩﻻ ﻓﻲ ﺟﻤﻴﻊ ﺳﻴﺮﺗﻪ‪ ،‬ﻭﻣﻨﻪ ﺫﻛﺮ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﺇﻟﻰ‬ ‫ﻋﻠﻴﻪ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺍﻟﺴﻠﻄﺎﻥ‬ ‫ﺍﻟﺨﻮﺍﺭﺝ‪ ...‬ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﻓﻲ ﺍﻟﺨﻮﺍﺭﺝ‪ :‬ﺇﺫﺍ ﻇﻬﺮﻭﺍ ﻋﻠﻰ ﻗﻮﻡ ﻭﺃﺧﺬﻭﺍ‬ ‫ﺯﻛﺎﺓ ﺃﻣﻮﺍﻟﻬﻢ ﺛﻢ ﻇﻬﺮ ﺍﻹﻣﺎﻡ ﻋﻠﻴﻬﻢ ﺍﺣﺘﺴﺒﻮﺍ ﻟﻬﻢ ﺑﻪ ﻣﻦ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺇﺫﺍ ﻣﺮ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻋﺴﻜﺮ ﺍﻟﺨﻮﺍﺭﺝ ﻓﻌﺸﺮﻭﻩ ﻓﻼ ﻳﺠﺰﻳﻪ ﻣﻦ ﺯﻛﺎﺗﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﻓﻲ ﺍﻟﺨﻮﺍﺭﺝ‪ :‬ﻳﺄﺧﺬﻭﻥ ﺍﻟﺰﻛﺎﺓ ﻓﻘﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻋﻠﻰ ﻣﻦ ﺃﺧﺬﻭﺍ‬ ‫ﻣﻨﻪ ﺍﻹﻋﺎﺩﺓ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻗﺪ ﻣﻀﻰ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﻣﺎ ﻳﺨﺮﺝ ﻋﻨﺪﻱ ﻣﻦ ﻣﻌﺎﻧﻲ‬ ‫ﺟﺎﺋﺮﺍ‪ ،‬ﻭﺍﻟﺨﻮﺍﺭﺝ ﻋﻨﺪﻧﺎ ﻓﻲ‬ ‫‬‫‬ ‫ﻋﺎﺩﻻ ﺃﻭ‬ ‫ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻣﺬﺍﻫﺐ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺇﻧﻬﻢ ﺳﻠﻄﺎﻥ ﺟﺎﺋﺮ ﻣﻤﻦ ﻳﺪﻳﻦ ﺑﺎﻟﻀﻼﻝ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺃﺣﺪ‬ ‫ﻣﻨﻬﻢ ﻗﺪ ﺍﺳﺘﻮﻟﻰ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻛﺎﻥ ﻏﻴﺮ ﻣﺄﻣﻮﻥ ﻓﻲ ﻗﺴﻢ ﺍﻟﺼﺪﻗﺔ‬ ‫ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﻭﻭﺿﻌﻬﺎ ﻓﻲ ﻣﻮﺍﺿﻌﻬﺎ ﻟﻢ ﻳﺠﺰ ﺗﺴﻠﻴﻢ ﺍﻟﺼﺪﻗﺔ ﺇﻟﻴﻬﻢ ﻋﻠﻰ ﻣﻌﻨﻰ‬ ‫ﺍﻻﺧﺘﻴﺎﺭ ﻭﻻ ﻋﻠﻰ ﺍﻟﺠﺒﺮ‪ ،‬ﻓﻲ ﺃﻛﺜﺮ ﻣﺎ ﻳﺨﺮﺝ ﻣﻦ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﻓﻌﻠﻰ ﻣﻦ‬ ‫ﺃﺧﺬﻭﺍ ﺻﺪﻗﺘﻪ ﻭﻫﻢ ﺳﻠﻄﺎﻥ ﺟﺎﺋﺮ ﻻ ﻳﺆﻣﻨﻮﻥ ﻋﻠﻴﻬﺎ ﺿﻤﺎﻥ ﺻﺪﻗﺘﻪ ﻭﺑﺬﻟﻪ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺼﺮ ﺃﻣﻴﺮ‬ ‫ﻋﺎﺩﻝ ﺃﻭ ﺇﻣﺎﻡ ﻋﺎﺩﻝ ﻛﺎﻥ ﻗﺒﺾ ﺍﻟﺰﻛﺎﺓ ﺇﻟﻴﻪ ﺃﻭ ﺇﻟﻰ ﻋﻤﺎﻟﻪ‪ ،‬ﻭﻫﻢ ﺃﻭﻟﻰ ﺑﺬﻟﻚ ﺇﺫﺍ‬ ‫ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺪﻝ ﻭﺍﻷﻣﺎﻧﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻴﻤﻦ ﻟﻢ ﻳﺪﻓﻌﻬﺎ ﺇﻟﻰ ﺍﻹﻣﺎﻡ‬ ‫ﻭﻋﻤﺎﻟﻪ‪ ،‬ﻭﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺳﻠﻤﻬﺎ ﺇﻟﻰ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻬﺎﻡ‪ ،‬ﻓﻘﻮﻝ‪:‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٢٦٧/١٩ :‬ ‪.٢٦٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪240‬‬ ‫ﻻ ﻳﺠﺰﺋﻪ ﺫﻟﻚ ﻭﻫﻮ ﺿﺎﻣﻦ ﻟﻬﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻳﺠﺰﺋﻪ ﺫﻟﻚ ﻷﻧﻬﺎ ﻗﺪ ﺻﺎﺭﺕ ﺇﻟﻰ ﺃﻫﻠﻬﺎ‪،‬‬ ‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺇﻥ ﺳﺄﻟﻮﻩ ﻋﻨﻬﺎ ﻭﺭﺩﻫﻢ ﻟﻢ ﻳﺠﺰﻩ ﺩﻓﻌﻪ ﺇﻳﺎﻫﺎ ﺇﻟﻰ ﻏﻴﺮ‬ ‫ﺍﻟﻘﻮﺍﻡ ﺑﺎﻟﻌﺪﻝ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺴﺄﻟﻮﻩ ﺇﻳﺎﻫﺎ ﻟﻢ ﻳﻀﻤﻨﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺇﻣﺎﻡ ﻋﺪﻝ‬ ‫ﺳﻠﻤﻬﺎ ﺇﻟﻰ ﻣﻦ ﻗﺪﺭ ﻋﻠﻴﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻬﺎﻡ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻫﻢ ﺍﷲ ‪ 8‬ﺑﻘﻮﻟﻪ‪q ﴿ :‬‬ ‫‪] ﴾ t s r‬ﺍﻟﺘﻮﺑﺔ‪ [٦٠ :‬ﺇﻟﻰ ﺗﻤﺎﻡ ﺍﻵﻳﺔ‪ ،‬ﻭﻳﻠﻲ ﻗﺴﻤﻬﺎ ﺑﻨﻔﺴﻪ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﺍﻟﻤﺄﻣﻮﻥ ﻋﻠﻴﻬﺎ ﻟﻢ ﻳﺠﺰ ﻟﻪ ﺗﺴﻠﻴﻤﻬﺎ ﺇﻟﻰ ﻏﻴﺮ ﺍﻟﻤﺄﻣﻮﻥ ﻋﻠﻰ ﻗﺴﻤﺘﻬﺎ‬ ‫ﺑﺎﻟﻌﺪﻝ‪ ،‬ﻭﻳﺠﺘﻬﺪ ﻫﻮ ﻓﻲ ﻭﺿﻌﻬﺎ ﻓﻲ ﻣﻮﺿﻌﻬﺎ ﻋﻠﻰ ﻣﻦ ﻳﻤﻜﻨﻪ ﻣﻤﻦ ﺣﻀﺮﻫﺎ‬ ‫ﻣﻦ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻮﻟﻰ ﺃﺣﺪ ﻣﻦ ﺍﻟﺨﻮﺍﺭﺝ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻛﺎﻥ ﻏﻴﺮ‬ ‫ﻣﺄﻣﻮﻥ ﻓﻲ ﻗﺴﻢ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﻭﻭﺿﻌﻬﺎ ﻓﻲ ﻣﻮﺿﻌﻬﺎ ﻟﻢ ﻳﺠﺰ ﺗﺴﻠﻴﻢ‬ ‫ﺍﻟﺼﺪﻗﺔ ﺇﻟﻴﻪ ﻋﻠﻰ ﻣﻌﻨﻰ ﺍﻟﺠﺒﺮ ﻋﻠﻰ ﺗﺴﻠﻴﻤﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﻣﻦ ﺃﺧﺬ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ‬ ‫ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺿﻤﺎﻧﻪ ﻭﺑﺪﻟﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻇﻬﺮ ﻓﻲ ﺍﻟﻤﺼﺮ ﺇﻣﺎﻡ ﻋﺪﻝ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺳﻠﻄﺎﻥ‬ ‫ﻋﻠﻰ ﺍﻟﺮﻋﻴﺔ ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﻗﺒﻞ ﻭﻗﺖ ﻇﻬﻮﺭﻩ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺤﻂ‬ ‫ﻋﻨﻬﻢ ﻣﺎ ﺃﻭﺟﺒﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻬﻢ ﻣﻤﺎ ﻫﻮ ﻣﻀﻤﻮﻥ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﻣﺎ ﺟﺒﺮ ﺍﻟﺴﻠﻄﺎﻥ‬ ‫ﻟﻠﺮﻋﻴﺔ ﻋﻠﻰ ﺃﺧﺬ ﺍﻟﺼﺪﻗﺎﺕ ﻭﻟﻢ ﻳﻜﻦ ﻣﻨﻬﻢ ﺇﻟﻴﻪ ﺗﺴﻠﻴﻢ ﺇﻻ ﺃﺧﺬﻫﺎ ﻣﻦ ﻏﻴﺮ ﺃﻥ‬ ‫ﻳﻘﺪﺭ ﺍﻟﺮﻋﻴﺔ ﻋﻠﻰ ﺇﻧﻔﺎﺫﻫﺎ‪ ،‬ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻰ ﺍﻟﺮﻋﻴﺔ ﻓﻴﻬﺎ ﺇﺫﺍ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﺃﺩﺧﻠﻮﺍ‬ ‫ﺃﻳﺪﻳﻬﻢ ﻓﻲ ﺍﻟﻤﺎﻝ ﺑﻌﺪ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻪ ﺑﻤﺎ ﻻ ﻳﺠﻮﺯ ﻟﻸﻣﻴﻦ ﺃﻥ ﻳﺪﺧﻞ ﻳﺪﻩ ﻓﻲ‬ ‫ﺃﻣﺎﻧﺔ ﺷﺮﻳﻜﻪ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﺮﻯ ﺍﻟﺰﻛﺎﺓ ﺷﺮﻳﻜ ﺎ ﻭﺃﻣﻴ ﻨﺎ‪ .‬ﻭﻋﻠﻰ ﻗﻮﻝ ﻣﻦ‬ ‫ﻳﻘﻮﻝ‪ :‬ﺇﻧﻬﺎ ﻣﻀﻤﻮﻧﺔ ﻓﻘﺪﺭ ﻋﻠﻰ ﺇﺧﺮﺍﺟﻬﺎ ﻓﻠﻢ ﻳﺨﺮﺟﻪ ﻓﺈﻧﻪ ﻳﻠﺰﻣﻪ ﺍﻟﻀﻤﺎﻥ‪ ،‬ﻭﻗﺪ‬ ‫ﻳﻮﺟﺪ ﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻬﻢ ﺇﺫﺍ ﺃﺟﺒﺮﻭﻩ ﻋﻠﻰ ﺃﺧﺬﻫﺎ ﻓﺴﻠﻤﻬﺎ ﺇﻟﻴﻬﻢ ﺃﻧﻪ‬ ‫ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ﺇﺫﺍ ﺳﻠﻤﻬﺎ ﺇﻟﻴﻬﻢ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﺃﻭ ﺳﻠﻢ ﺇﻟﻴﻬﻢ ﻣﺎﻟﻪ ﻭﻫﻲ ﻓﻴﻪ ﻭﺟﺒﺮﻭﻩ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﻭﻟﻌﻞ ﺫﻟﻚ ﻳﺨﺮﺝ ﻋﻠﻰ ﺍﻟﻔﺪﺍﺀ ﺑﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻤﺎ‬ ‫ﻳﺨﺮﺝ ﻣﻦ ﻣﻌﻨﻰ ﺍﻟﻘﻮﻝ)‪.(١‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٥٧٠/٣ :‬ ‪.٥٧١‬‬ ‫‪241‬‬‫ﺍﻟﺰﻛﺎﺓ ﻭﺩﻓﻌﻬﺎ ﻟﻮﻻﺓ ﺍﻷﻣﺮ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻓﺄ ‪‬ﻣﺎ ﺃﻫﻞ ﺍﻟﺠﻮﺭ ﻭﺍﻟﺠﺒﺎﺑﺮﺓ ﻓﻼ ﻳﺒﺮﺃ ﻣﻦ ﺃﻋﻄﺎﻫﻢ؛‬ ‫ﻷﻧ‪ ‬ﻬﻢ ﻻ ﻃﺎﻋﺔ ﻟﻬﻢ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪﴾ æ å ä ã â á ﴿ :‬‬ ‫]ﺍﻹﻧﺴﺎﻥ‪ .[٢٤ :‬ﻓﻤﻦ ﻟﻢ ﺗﺠﺐ ﻟﻪ ﻃﺎﻋﺔ ﻣﻦ ﺍﻟﻈﺎﻟﻤﻴﻦ ﻟﻢ ﻳﺒﺮﺃ ﻣﻦ ﺃﻋﻄﺎﻫﻢ‪ ...‬ﻓﺄ ‪‬ﻣﺎ ﻣﻦ‬ ‫‬ ‫ﺃﻋﻄﻰ ﻟﻺﻣﺎﻡ ﺍﻟﺠﺎﺋﺮ ﻣ ‪‬ﻤﻦ ﻳﺪﻳﻦ ﺑﻄﺎﻋﺘﻪ ﻓﻼ ﻏﺮﻡ ﻋﻠﻴﻪ ﺇﺫﺍ ﺗﺎﺏ)‪.(١‬‬ ‫‪ ٢٠٢‬أ]‪ B‬ا ة ‪ 8a4 ) Ea‬ا‪0‬و‪:‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻭﻓﻲ ﻗﻮﻝ ﺃﺋ ‪‬ﻤﺔ ﺃﻫﻞ ﻋﻤﺎﻥ‪ :‬ﺃﻥ ﻟﻴﺲ ﻟﻬﻢ ﺃﻥ‬ ‫ﻳﺄﺧﺬﻭﺍ ﺻﺪﻗﺔ ﻣﻦ ﻟﻢ ﻳﺤﻤﻮﻩ‪ ،‬ﻭﺫﻟﻚ ﻭﻗﺖ ﺩﻭﻟﺘﻬﻢ‪ ،‬ﻓﺈﺫﺍ ﺣﻤﻮﻫﻢ ﻭﺣﻤﻮﺍ‬ ‫ﻣﻦ ﺍﻟﺜﻤﺎﺭ‪.‬‬ ‫ﺛﻤﺎﺭﻫﻢ ﺃﺧﺬﻭﺍ ﺍﻟﺰﻛﺎﺓ ‬ ‫ﻓﺄ ‪‬ﻣﺎ ﺯﻛﺎﺓ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍ ﻟﻤﻮﺍﺷﻲ ﻓﺤﺘ‪‬ﻰ ﻳﺤﻤﻮﻫﻢ ﻭﻳﻤﻠﻜﻮﺍ ﺍ ﻟﻤﺼﺮ ﺳﻨﺔ‪،‬‬ ‫ﻨﻌﻮﻧﻲ ﻋ ‬ ‫ﻘﺎﻻ«‪ .‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬‫ﺑﺎﻟﺴﻨﺔ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ‪ » : ƒ‬ﻟﻮ ﻣ ‬ ‫ﻭﺫﻟﻚ ‪‬‬ ‫ﺍﻟﺴ ﻨﺔ‪.‬‬ ‫ﺍﻟﻌﻘﺎﻝ‪ :‬ﺯﻛﺎﺓ ‪‬‬ ‫‬ ‫‬‫ﺍﻟﺴﻨﺔ ﻓﻘﻮﻝ ﺍﻟﻨ‪‬ﺒ ﻲ ﮊ ﻟﻤﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺣﻴﻦ ﺑﻌﺜﻪ ﺇﻟﻰ ﺍﻟﻴﻤﻦ‪:‬‬ ‫»ﺍﻧﺘﻈ ﺮ‬‫ﻓﺄ ‪‬ﻣﺎ ‪‬‬ ‫‬ ‫ﻚ ﺑﻪ«)‪ .(٢‬ﻓﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻳﺪ ‪‬ﻝ ﻋﻠﻰ‬‫ﻣﻮﺍﻝﺣ ﻮ ﻻ ﺛ ‪‬ﻢ ﺧﺬ ﻣ ‬ ‫ﻨﻬﻢ ﻣﺎ ﺃﻣﺮﺗ ‬‫ﺭﺑﺎﺏﺍﻷ‬‫ﺑﺄ ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﺇ ‪‬ﻻ ﻣﻦ ﺃﻋﻄﻰ ﺑﺮﺃﻳﻪ ﻭﺃﺭﺍﺩ‬‫‬‫ﺃﻧ‪ ‬ﻬﻢ ﻟﻴﺲ ‬ ‫ﻳﺆﺧﺬ ﻣﻨﻬﻢ ﺍﻟﺼﺪﻗﺔ ﻗﺒﻞ ﺣﻮﻝ ‪‬‬ ‫ﻖ)‪.(٣‬‬‫ﻣﻌﻮﻧﺔ ﻷﻫﻞ ﺍ ﻟ ﺤ ‪‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪.١١٦٧/٢ :‬‬ ‫)‪ (٢‬ﻟﻢ ﻧﺠﺪ ﻣﻦ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﻠﻔﻆ‪ ،‬ﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪.١١٦٧/٢ :‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٦٦/٢ :‬ ‪.١١٦٧‬‬ ‫‪242‬‬ ‫'‪= R‬أ ذ ا‪ a‬ﱢ‪.‬‬ ‫‪ ٢٠٣‬د‪ +/‬ا ة ‪ >b‬أو ‪ aGT >D W‬إ‪ R‬أ‪:G3‬‬ ‫ﺍﻷﺻﻞ ﻓﻲ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﺮﺳﻮﻝ ﺃﻭ ﺍﻹﻣﺎﻡ ﺃﻭ ﺍﻟﻌﺎﻣﻠﻴﻦ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻭﻟﻜﻦ ﺇﺫﺍ ﺃﻋﻄﺎﻫﺎ ﺍﻟﻤﺰﻛﻲ ﻟﺜﻘﺔ ﺃﻭ ﻟﻐﻴﺮ ﺫﻟﻚ ﻓﻤﺎ ﺣﻜﻤﻬﺎ؟‬ ‫ﻳﻘﻮﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﺯﻛﺎﺓ ﻓﺒﻌﺚ ﻣﻨﻬﺎ ﺇﻟﻰ ﺭﺟﻞ ﺑﺸﻲﺀ‬ ‫ﻣﻊ ﺛﻘﺔ ﺃﻭ ﻏﻴﺮ ﺛﻘﺔ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺳﻠﻤﻬﺎ ﺇﻟﻰ ﻓﻼﻥ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻗﺪ ﺳﻠﻤﺘﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﺃﻥ‬ ‫ﺫﻟﻚ ﺟﺎﺋﺰ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺄﻝ ﺍﻟﺬﻱ ﻭﺟﻪ ﺑﻬﺎ ﺇﻟﻴﻪ)‪.(١‬‬ ‫‪= R' ٢٠٤‬أ ذ ا‪ . a‬وﻻ ‪:EaI‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻓﻲ ﻛﺘﺎﺏ ﺃﺑﻲ ﺟﺎﺑﺮ‪ :‬ﻭﻣﻦ ﺑﻌﺚ ﺯﻛﺎﺗﻪ‬ ‫ﺇﻟﻰ ﺃﻫﻠﻬﺎ ﻣﻊ ﺛﻘﺔ ﻓﻘﺪ ﺑﺮﺉ ﻣﻨﻬﺎ ﻭﻟﻮ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﺜﻘﺔ ﺃﻧﻪ ﻗﺪ ﺃﻭﺻﻠﻬﺎ ﺇﻟﻰ ﺃﻫﻠﻬﺎ‪،‬‬ ‫ﻭﺇﻥ ﺑﻌﺜﻬﺎ ﻣﻊ ﻏﻴﺮ ﺛﻘﺔ ﻓﻼ ﻳﺒﺮﺃ ﻣﻨﻬﺎ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻬﺎ ﻗﺪ ﻭﺻﻠﺖ ﺇﻟﻰ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﺬﻱ ﻳﻔﺮﻕ ﺯﻛﺎﺗﻪ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻓﺒﻌﺚ ﺇﻟﻰ ﻓﻘﻴﺮ ﻣﻨﻬﺎ ﺑﺸﻲﺀ ﻣﻊ ﺭﺳﻮﻝ ﻻ ﻳﺘﻬﻤﻪ‬ ‫ﺑﺨﻴﺎﻧﺔ ﻓﻴﻬﺎ ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻘﻮﻝ ﺫﻟﻚ ﺍﻟﻔﻘﻴﺮ ﺃﻧﻪ‬ ‫ﻟﻢ ﻳﺼﻠﻪ ﺫﻟﻚ ﺍﻟﺬﻱ ﺑﻌﺚ ﺑﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﺛﻘﺔ ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﺇﻧﻜﺎﺭ‬ ‫ﺍﻟﻤﺮﺳﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻏﻴﺮ ﺛﻘﺔ ﻭﺃﻧﻜﺮ ﺍﻟﻤﺮﺳﻞ ﺇﻟﻴﻪ ﻓﻌﻠﻰ ﺍﻟﺒﺎﻋﺚ ﻏﺮﻡ‬ ‫ﻣﺎ ﺃﺭﺳﻠﻪ ﺑﻪ ﺇﻟﻴﻪ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،٦٥٨ :٣ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٢١/١٩ :‬‬ ‫‪243‬‬‫ﻣﺘﻰ ﺗﺒﺮﺃ ﺫﻣﺔ ﺍﻟﻤﺰﻛ‪‬ﻲ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ ‪ : 5‬ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻴﻤﻦ ﺳﻠﻢ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﺇﻟﻰ ﺭﺟﻞ ﻣﻦ‬ ‫ﺍﻟﻌﻮﺍﻡ ﻳﺆﺩﻳﻬﺎ ﻋﻨﻪ ﺇﻟﻰ ﺃﻫﻠﻬﺎ ﻭﻫﻮ ﻋﻨﺪﻩ ﺛﻘﺔ ﻓﺘﻀﻴﻊ ﺍﻟﺰﻛﺎﺓ ﻗﺒﻞ ﺃﻥ ﺗﺼﻞ ﺇﻟﻰ‬ ‫ﺍﻟﻔﻘﺮﺍﺀ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﺫﺍ ﺃﺧﺮﺟﻬﺎ ﺇﻟﻰ ﺛﻘﺔ ﻭﻗﺒﻀﻬﺎ ﻣﻨﻪ ﻓﻘﺪ ﺯﺍﻝ ﻋﻨﻪ ﺿﻤﺎﻧﻬﺎ‬ ‫ﻗﺒﻞ ﺃﻥ ﺗﺼﻞ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻛﺎﻟﺬﻱ ﻳﺪﻓﻊ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﺇﻟﻰ ﺍﻟﺴﺎﻋﻲ‪ ،‬ﻭﺍﻟﻘﺎﺑﺾ ﻟﻠﺰﻛﺎﺓ‬ ‫ﺑﺄﻣﺮ ﺍﻹﻣﺎﻡ ﺛﻢ ﺗﻀﻴﻊ ﻗﺒﻞ ﺃﻥ ﺗﺼﻞ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻰ ﻣﻦ ﺃﺧﺬﺕ ﻣﻨﻪ‪،‬‬ ‫ﻭﻫﺬﺍ ﺍﺗﻔﺎﻕ ﻓﻲ ﺻﺎﺣﺐ ﺍﻹﻣﺎﻡ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺇﺫﺍ ﺩﻓﻌﻬﺎ ﺇﻟﻰ ﺻﺎﺣﺐ ﺍﻹﻣﺎﻡ ﻓﺘﻠﻔﺖ ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ‬ ‫ﻋﻠﻰ ﺍﻟﻘﺎﺑﺾ ﻟﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺩﻓﻌﻬﺎ ﺇﻟﻰ ﺛﻘﺔ ﻋﻨﺪﻩ ﻓﺘﻠﻔﺖ ﻗﺒﻞ ﺃﻥ ﺗﺼﻞ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ‬ ‫ﻓﻌﻠﻰ ﺍﻟﻤﺮﺳﻞ ﺑﻬﺎ ﺍﻟﻀﻤﺎﻥ؛ ﻷﻧﻪ ﺩﻓﻌﻬﺎ ﺇﻟﻰ ﺃﻣﻴﻦ ﻋﻨﺪﻩ‪ ،‬ﻓﻜﺄﻧﻬﺎ ﺑﻌﺪ ﻓﻲ ﻳﺪﻩ‪،‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﺷﺒﻪ ﻭﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻟﻨﻔﺲ؛ ﻭﺫﻟﻚ ﻷﻧﻪ ﺩﻓﻌﻬﺎ ﺇﻟﻰ ﺛﻘﺔ‪ ،‬ﻓﻬﻮ ﻭﻛﻴﻞ ﻓﻲ‬ ‫ﻗﻀﺎﺀ ﻣﺎ ﻋﻠﻴﻪ ﻓﻼ ﻳﺰﻭﻝ ﻋﻨﻪ ﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺣﻖ ﺇﻻ ﺃﻥ ﻳﺆﺩﻳﻪ ﻫﻮ ﺑﻨﻔﺴﻪ‪ ،‬ﺃﻭ ﻳﺆﺩﻳﻪ‬ ‫ﻋﻨﻪ ﻭﻛﻴﻠﻪ‪.‬‬ ‫ﻭﺍﻹﻣﺎﻡ ﻫﻮ ﻭﻛﻴﻞ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻲ ﻗﺒﺾ ﺣﻘﻬﻢ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺗﻠﻔﺖ ﻣﻦ ﻳﺪﻩ ﺃﻭ‬ ‫ﻳﺪ ﺭﺳﻮﻟﻪ ﺍﻟﺬﻱ ﻗﺒﻀﻪ ﻫﻮ ﻓﻘﺪ ﺯﺍﻝ ﺍﻟﻀﻤﺎﻥ ﻋﻦ ﺍﻟﻤﺰﻛﻲ؛ ﻷﻥ ﻗﺒﺾ ﺍﻟﻮﻛﻴﻞ‬ ‫ﻭﺍﻟﻤﻮﻛﻞ ﺳﻮﺍﺀ‪ ،‬ﻭﺇﻥ ﺩﻓﻌﻬﺎ ﺇﻟﻰ ﺟﺒﺎﺭ ﺃﻭ ﻓﺎﺳﻖ ﻣﻦ ﺍﻟﺮﻋﻴﺔ ﻓﺠﻌﻠﻬﻢ ‬ ‫ﺭﺳﻼ ﺑﻬﺎ‬ ‫ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻓﻌﻠﻢ ﺃﻧﻬﺎ ﻗﺪ ﺻﺎﺭﺕ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻘﺪ ﺯﺍﻝ ﺍﻟﻀﻤﺎﻥ ﻋﻨﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﻌﻠﻢ ﺑﻮﺻﻮﻟﻬﺎ ﺇﻟﻰ ﺃﻫﻠﻬﺎ ﻓﺎﻟﻀﻤﺎﻥ ﺑﺎﻕﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻭﺛﺐ ﻋﻠﻴﻬﺎ ﺟﺒﺎﺭ ﻓﺄﺧﺬﻫﺎ‬ ‫ﺑﻐﻴﺮ ﺭﺃﻱ ﺻﺎﺣﺒﻬﺎ ﻓﺪﻓﻌﻬﺎ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ ﺑﺤﻀﺮﺗﻪ‪ ،‬ﻭﻫﻮ ﻳﺮﻯ ﺫﻟﻚ ﻓﻼ ﻳﺒﺮﺃ ﻣﻦ‬ ‫ﺿﻤﺎﻧﻬﺎ ﻭﻻ ﻳﺰﻭﻝ ﻋﻨﻪ ﺗﺄﺩﻳﺔ ﻭﺟﻮﺑﻬﺎ‪.‬‬ ‫ﻭﻟﺼﺎﺣﺐ ﺍﻟﺼﺪﻗﺔ ﺇﺧﺮﺍﺟﻬﺎ ﻋﻠﻰ ﻳﺪ ﺛﻘﺔ ﻋﻨﺪﻩ‪ ،‬ﻓﺈﺫﺍ ﺃﺧﺒﺮﻩ ﺃﻧﻪ ﻗﺪ ﺃﺧﺮﺟﻬﺎ‬ ‫ﺇﻟﻰ ﻣﺴﺘﺤﻘﻬﺎ ﻓﻘﺪ ﺑﺮﺋﺖ ﺫﻣﺘﻪ ﻭﺳﻘﻂ ﺍﻟﻔﺮﺽ ﻋﻨﻪ؛ ﻷﻥ ﻗﻮﻝ ﺍﻟﺜﻘﺔ ﻓﻴﻤﺎ ﻳﻮﺟﺐ‬ ‫ﺍﻟﻌﻤﻞ ﺣﺠﺔ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪244‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﺑﻜﺮ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ﻓﻲ ﺭﺟﻞ ﺃﻣﺮﻩ ﻗﻮﻡ ﺃﻥ ﻳﻔﺮﻕ‬ ‫ﻋﻨﻬﻢ ﺯﻛﺎﺓ ﻓﻔﺮﻗﻬﺎ ﻋﻠﻰ ﻣﻦ ﻻ ﺗﺠﺰﻱ‪ ،‬ﻣﺜﻞ ﺃﻏﻨﻴﺎﺀ ﺃﻭ ﻋﺒﻴﺪ‪ ،‬ﺛﻢ ﻋﻠﻢ‪ ،‬ﻟﻤﻦ ﻳﻠﺰﻣﻪ‬ ‫ﺍﻟﻀﻤﺎﻥ ﻟﻠﻔﻘﺮﺍﺀ ﺃﻭ ﻷﺻﺤﺎﺏ ﺍﻟﻤﺎﻝ؟‬ ‫ﻗﺎﻝ‪ :‬ﺍﻟﺬﻱ ﻳﻌﺠﺒﻨﻲ ﺃﻧﻪ ﺇﺫﺍ ﺳﻠﻢ ﺇﻟﻰ ﺍﻟﻐﻨﻲ ﺃﻭ ﺍﻟﻌﺒﺪ ﻭﻟﻢ ﻳﻌﻠﻢ ﺃﻧﻪ ﻏﻨﻲ ﺃﻭ‬ ‫ﻋﺒﺪ‪ :‬ﺃﻧﻪ ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﺃﻣﻴﻦ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺟﻬﻞ ﺫﻟﻚ ﻭﺳﻠﻢ ﺇﻟﻰ ﺍﻟﻌﺒﺪ ﺃﻭ ﺍﻟﻐﻨﻲ‬ ‫ﻭﻛﻞ ‬ ‫ﺭﺟﻼ ﺁﺧﺮ ﻓﻲ ﻣﺎﻟﻪ ﻭﺃﻣﺮﻩ‬‫ﻭﻇﻦ ﺃﻥ ﺫﻟﻚ ﻳﺠﻮﺯ ﻓﺄﺧﺸﻰ ﻋﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ‪ ،‬ﻭﺇﻥ ‬ ‫ﺑﺈﺧﺮﺍﺝ ﺯﻛﺎﺗﻪ ﺃﻭ ﻟﻢ ﻳﺄﻣﺮﻩ ﺑﺈﺧﺮﺍﺟﻬﺎ ﻭﺗﻔﺮﻳﻘﻬﺎ‪ ،‬ﺛﻢ ﺗﺮﻛﻬﺎ ﺭﺏ ﺍﻟﻤﺎﻝ ﺣﺘﻰ ﺗﻠﻔﺖ‬ ‫ﻣﻦ ﻋﻨﺪ ﻫﺬﺍ‪ ،‬ﻓﻼ ﻳﺒﻴﻦ ﻟﻲ ﻋﻠﻰ ﺍﻟﻮﻛﻴﻞ ﺿﻤﺎﻥ ﻓﻲ ﺫﻟﻚ‪ ،‬ﺿﻤﺎﻥ ﻟﻠﺰﻛﺎﺓ‪ ،‬ﻭﻻ ﻟﺮﺏ‬ ‫ﺍﻟﻤﺎﻝ ﺇﺫﺍ ﻟﻢ ﻳﻨﻔﺬ ﺃﻣﺮﻩ‪ ،‬ﻭﺍﻟﻀﻤﺎﻥ ﻋﻠﻰ ﺭﺏ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻟﻮ ﺃﻣﺮﻩ ﺑﺈﺧﺮﺍﺟﻬﺎ ﻭﻫﻮ‬ ‫ﻻ ﻳﺄﻣﻨﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﺛﻢ ﻃﻠﺒﻬﺎ ﺃﻭ ﺃﻣﺮﻩ ﺃﻥ ﻳﺪﻓﻌﻬﺎ ﺇﻟﻰ ﺁﺧﺮ‪ ،‬ﻭﻻ ﻳﻌﺮﻓﻪ ﻫﺬﺍ ﺃﻧﻪ ﻓﻘﻴﺮ ﺃﻭ‬ ‫ﻏﻴﺮ ﻓﻘﻴﺮ ﻓﺈﺫﺍ ﺃﻣﺮﻩ ﺃﻥ ﻳﺴﻠﻤﻬﺎ ﻷﺣﺪ ﺑﻌﻴﻨﻪ ﻓﻠﻪ ﺃﻥ ﻳﺴﻠﻢ ﺇﻟﻴﻪ ﻛﻤﺎ ﻛﺎﻥ ﺃﻣﺮﻩ‪ ،‬ﻣﺎ ﻟﻢ‬ ‫ﻳﻌﻠﻢ ﺃﻥ ﺫﻟﻚ ﺑﺎﻃﻞ‪ ،‬ﻭﻫﻮ ﺃﻭﻟﻰ ﺑﺘﺪﺑﻴﺮ ﺃﻣﺮ ﺯﻛﺎﺗﻪ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻰ ﺍﻟﻤﺄﻣﻮﺭ)‪.(١‬‬ ‫ﻭﻳﻔﺮﻕ ﺍﺑﻦ ﺑﺮﻛﺔ ﺑﻴﻦ ﺍﻟﺜﻘﺔ ﻭﻏﻴﺮ ﺍﻟﺜﻘﺔ؛ ﻓﻴﻘﻮﻝ‪» :‬ﻭﻟﺼﺎﺣﺐ ﺍﻟﺼﺪﻗﺔ ﺇﺧﺮﺍﺟﻬﺎ‬ ‫ﻋﻠﻰ ﻳﺪ ﺛﻘﺔ ﻋﻨﺪﻩ‪ ،‬ﻓﺈﺫﺍ ﺃﺧﺒﺮﻩ ﺃﻧ‪‬ﻪ ﻗﺪ ﺃﺧﺮﺟﻬﺎ ﺇﻟﻰ ﻣﺴﺘﺤﻘﻴﻬﺎ ﻓﻘﺪ ﺑﺮﺋﺖ ﺫﻣﺘﻪ‬ ‫ﻭﺳﻘﻂ ﺍﻟﻔﺮﺽ ﻋﻨﻪ؛ ﻷﻥ ﻗﻮﻝ ﺍﻟﺜﻘﺔ ﻓﻴﻤﺎ ﻳﻮﺟﺐ ﺍﻟﻌﻤﻞ ﺣﺠﺔ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻗﻮﻝ ﺍﷲﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰﻓﻲ ﻛﺘﺎﺑﻪ‪5 4 3 2 1 0 / ﴿ :‬‬ ‫‪] ﴾ 6‬ﺍﻟﺤﺠﺮﺍﺕ‪ [٦ :‬ﺃﻣﺮ ﺑﺎﻟﺘﺒﻴﻴﻦ ﻋﻨﺪ ﺧﺒﺮ ﺍﻟﻔﺎﺳﻖ‪ ،‬ﻋﻠﻤﻨﺎ ﺇﻧ‪‬ﻪ ﻗﺪ ﺃﻣﺮﻧﺎ ﺑﺘﺮﻙ‬ ‫ﺍﻟﺘﺒﻴﻴﻦ ﻋﻨﺪ ﺧﺒﺮ ﻏﻴﺮ ﺍﻟﻔﺎﺳﻖ؛ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺃﻣﺮﻧﺎ ﺑﺎﻟﺘﺒﻴﻴﻦ ﻋﻨﺪ ﺧﺒﺮ ﺍﻟﻔﺎﺳﻖ ﻭﻏﻴﺮ‬ ‫ﺍﻟﻔﺎﺳﻖ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﺑﻴﻦ ﺍﻟﻔﺎﺳﻖ ﻭﻏﻴﺮ ﺍﻟﻔﺎﺳﻖ ﻓﻀﻞ ﻟﻢ ﻳﻜﻦ ﻟﺬﻛﺮ ﺍﻟﻔﺎﺳﻖ ﺩﻭﻥ‬ ‫ﻏﻴﺮﻩ ﻣﻌﻨﻰ‪ ،‬ﻭﺃﺣﺐ ﻟﺼﺎﺣﺐ ﺍﻟﺼﺪﻗﺔ ﺃﻥ ﻳﺘﻮﻟﻰ ﺇﺧﺮﺍﺟﻬﺎ ﺑﻨﻔﺴﻪ؛ ﻷﻧﻪ ﻳﻜﻮﻥ‬ ‫ﻋﻠﻰ ﻳﻘﻴﻦ ﻣﻦ ﺇﺧﺮﺍﺟﻬﺎ ﻭﺃﺩﺍﺋﻬﺎ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٦٥٨ :٣ :‬ ‪ ،٦٥٩‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٢٢١/١٩ :‬ ‪.٢٢٥‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺑﺮﻛﺔ‪.٦٢٩/١ :‬‬ ‫‪245‬‬‫ﻣﺘﻰ ﺗﺒﺮﺃ ﺫﻣﺔ ﺍﻟﻤﺰﻛ‪‬ﻲ‬ ‫‪  E ٢٠٥‬ﱠ‪ 0a‬د‪ Ea /‬ﻻ ‪:8 <4‬‬ ‫ﻫﻞ ﺗﺼﺢ ﺯﻛﺎﺓ ﻣﻦ ﻳﺘﻌﻤﺪ ﺩﻓﻌﻬﺎ ﻟﻤﻦ ﻻ ﺗﺤﻞ ﻟﻪ؟ ﻳﺠﻴﺐ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ‬ ‫ﺍﻟﺜﻤﻴﻨﻲ ﻓﻴﻘﻮﻝ‪» :‬ﻭﻣﻦ ﺗﻌﻤﺪ ﺩﻓﻌﻬﺎ ﻟﻤﻦ ﻻ ﺗﺤﻞ ﻟﻪ ﺛﻢ ﺗﺎﺏ ﻟﻢ ﻳﺪﺭﻙ ﺭﺩﻫﺎ ﻓﻲ‬ ‫ﺍﻟﺤﻜﻢ ﺇﻻ ﻣﻦ ﻋﺒﺪ ﻭﻣﺸﺮﻙ«‪.‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻭﻣﻦ ﺗﻌﻤﺪ ﺩﻓﻌﻬﺎ ﻟﻤﻦ ﻻ ﺗﺤﻞ‬ ‫ﻟﻪ‪ ،‬ﻛﺬﻱ ﻛﺒﻴﺮﺓ ﻭﻏﻨﻲ‪ ،‬ﻭﻣﻦ ﻟﺰﻣﺘﻪ ﻣﺆﻭﻧﺘﻪ‪ ،‬ﺛﻢ ﺗﺎﺏ ﻟﻢ ﻳﺪﺭﻙ ﺭﺩﻫﺎ ﻓﻲ ﺍﻟﺤﻜﻢ‪،‬‬ ‫ﻭﻳﺪﺭﻛﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ‪ ،‬ﻭﻋﻠﻴﻪ ﺇﻋﺎﺩﺗﻬﺎ؛ ﻭﺃﺟﺎﺯ ﺑﻌﺾ ﺃﻥ ﻳﺘﺮﻛﻬﺎ ﻣﻊ ﺫﻱ‬ ‫ﻛﺒﻴﺮﺓ ﻭﻳﺮﺩ ﻧﻮﺍﻩ ﺇﻟﻰ ﺟﻮﺍﺯ ﺇﻋﻄﺎﺋﻬﺎ ﻟﺬﻱ ﻛﺒﻴﺮﺓ ﻣﺎ ﺑﻘﻴﺖ ﻋﻴﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﻟﻮ ﺗﻠﻔﺖ‬ ‫ﻭﺍﻟﻌﻤﻞ ﺑﻤﺎ ﺫﻛﺮﻧﺎ ‬ ‫ﺃﻭﻻ‪ ،‬ﺇﻻ ﻣﻦ ﻋﺒﺪ‪ ،‬ﻭﻣﺸﺮﻙ‪ ،‬ﻭﻏﻨﻲ‪ ،‬ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻧﻪ ﻏﻨﻲ‬ ‫ﻭﺃﻧﻪ ﻻ ﺗﺤﻞ ﻟﻪ ﻓﺈﻧﻪ ﻳﺪﺭﻙ ﻋﻠﻴﻬﻤﺎ ﺭﺩﻫﺎ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﻭﺑﻴﻦ ﺍﷲ‪ ،‬ﻷﻧﻬﻤﺎ‬ ‫ﻻ ﺗﺤﻞ ﻟﻬﻤﺎ ﺍﻟﺰﻛﺎﺓ ﺑﺤﺎﻝ‪ ،‬ﺑﺨﻼﻑ ﺻﺎﺣﺐ ﺍﻟﻜﺒﻴﺮﺓ ﻓﺈﻧﻪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻭﺑﺨﻼﻑ‬ ‫ﻭﺃﻳﻀﺎ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻴﻪ‬ ‫‬‫ﻣﻦ ﻟﺰﻣﺖ ﻣﺆﻭﻧﺘﻪ ﻓﺈﻧﻪ ﻗﻴﻞ‪ :‬ﻳﻌﻄﻴﻪ ﻣﺎ ﻟﻢ ﻳﻄﺎﻟﺒﻪ ﺑﺎﻟﻤﺆﻭﻧﺔ‪،‬‬ ‫ﺇﻳﺎﻫﺎ ﻭﻟﻮ ﻛﺎﻥ ﻳﻨﻔﻘﻪ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻬﺎ ﻓﻲ ﻏﻴﺮ ﺍﻟﻨﻔﻘﺔ ﻛﺪﻳﻦ ﻭﻣﺴﻜﻦ‪ ،‬ﻭﺑﺨﻼﻑ‬ ‫ﺍﻟﻐﻨﻲ ﻓﻘﺪ ﺗﺤﻞ ﻟﻪ ﺇﺫﺍ ﺍﻧﻘﻄﻊ ﻋﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﺇﺫﺍ ﺗﺤﻤﻞ ﺩﻳ ﻨﺎ ﻟﻠﺼﻠﺢ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ‬ ‫‬ ‫ﻋﺎﻣﻼ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ‪ ،‬ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪:‬‬‫ﻗﺎﻡ ﺑﻤﺎ ﻋﻠﻰ ﻗﻮﻡ ﻟﻠﺼﻠﺢ ﻛﺪﻳﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﻐﻨﻲ ﻓﻲ ﺍﻟﺤﻜﻢ‪ .‬ﺍﻫ‪ .‬ﻭﺇﺫﺍ ﺭﺩﻫﺎ ﻣﻦ ﻫﺆﻻﺀ ﺃﻋﻄﺎﻫﺎ‬ ‫ﺃﻧﻪ ﻳﺪﺭﻙ ﺍﻟﺮﺩ ‬ ‫ﻓﻲ ﺳﺒﻴﻠﻬﺎ‪ ،‬ﻭﻓﻲ »ﺍﻟﻘﻮﺍﻋﺪ«‪ :‬ﺇﻥ ﺃﺧﺬﻫﺎ ﻣﺴﺘﺘﺮ ﺑﺎﻹﺳﻼﻡ ﺃﻭ ﺑﺎﻟﺤﺮﻳﺔ ﺃﻭ ﺑﺎﻟﻔﻘﺮ‬ ‫ﻭﺗﺎﺏ ﺭﺩﻫﺎ ﻟﺼﺎﺣﺒﻬﺎ ﺃﻭ ﺃﻧﻔﻘﻬﺎ ﻓﻲ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﺍﻫ ‪ .‬ﻭﺇﻥ ﺃﻋﻄﺎﻫﺎ ﻟﻤﺸﺮﻙ ﺃﻭ ﻋﺒﺪ ﺃﻭ‬ ‫ﻏﻨﻲ ﻭﺍﻧﺘﻘﻠﻮﺍ ﻟﺤﺎﻝ ﺗﺠﻮﺯ ﻟﻬﻢ ﻓﻴﻪ ﻓﻼ ﺗﺠﺰﻳﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻘﻀﻴﻬﺎ ﻟﻬﻢ)‪.(١‬‬ ‫‪ H‬د‪ +/‬ا ة‪:‬‬‫‪ ٢٠٦‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻳﺠﺰﺉ ﺍﻟﺰﻛﺎﺓ ﺃﺟﺰﺍﺀ ﻭﻳﺘﺮﻛﻬﺎ ﻋﻨﺪﻩ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺀﻩ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٦٢ :٣ :‬ ‪.٢٦٣‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪246‬‬ ‫ﺳﺎﺋﻞ ﺩﻓﻊ ﻣﻨﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻄﻌﻢ ﻣﻨﻬﺎ ﺿﻴﻔﻪ ﻭﺩﻭﺍﺏ ﺍﻟﻀﻴﻒ‪ ،‬ﻭﻳﺰﻭﺩﻩ ﻣﻨﻬﺎ ﺇﺫﺍ‬ ‫ﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺰﺍﺩ ﺃﻋﻠﻤﻪ ﺑﺬﻟﻚ ﺃﻭ ﻟﻢ ﻳﻌﻠﻤﻪ‪ ،‬ﻫﻞ ﺗﻨﺤﻂ ﻋﻨﻪ ﺑﺬﻟﻚ ﺃﻡ‬ ‫ﻳﺨﺮﺟﻬﺎ ﻟﻤﺴﺘﺤﻘﻬﺎ ﻣﻊ ﺍﻟﺤﺼﺎﺩ؟ ﻓﺈﺫﺍ ﻟﻢ ﻳﺠﺪ ﻓﻲ ﺯﻣﺎﻧﻪ ﺍﻟﻘﺎﺋﻢ ﺑﺄﻣﺮ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻤﻦ ﻣﺴﺘﺤﻘﻬﺎ؟‬ ‫ﻓﺄﺟﺎﺏ‪:‬‬ ‫ﻟﻴﺴﺖ ﺍﻟﺪﻭﺍﺏ ﻣﻦ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺘﻲ ﺷﺮﻋﺖ ﻟﻬﻢ ﺍﻟﺰﻛﺎﺓ ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‬ ‫ﻣﻐﺮﻣﺎ ﻋﻦ‬ ‫‬‫ﺑﻮﻛﻴﻞ ﻟﻠﻔﻘﺮﺍﺀ ﺣﺘﻰ ﻳﻘﺴﻂ ﻟﻬﻢ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻂ‪ ،‬ﻣﺎ ﺃﺭﺍﻩ ﺇﻻ ﺃﻧﻪ ﺩﻓﻊ ﺑﻬﺎ‬ ‫ﻣﺎﻟﻪ‪ ،‬ﻭﻫﻲ ﻻ ﻳﺪﻓﻊ ﺑﻬﺎ ﻣﻐﺮﻡ‪ ،‬ﻭﻻ ﻳﺠﻠﺐ ﺑﻬﺎ ﻣﻐﻨﻢ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻓﺎﻟﻘﺮﺁﻥ ﻳﻘﻮﻝ‪] ﴾ ¨ § ¦ ¥ ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪.(١)[١٤١ :‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ‪.٨٥/٢ :‬‬ ‫‪247‬‬ ‫‪0‬ى ‪$%‬از  < د‪ +/‬ا ة‬ ‫‪ <  ٢٠٧‬د‪ +/‬ا ة ‪ <=6‬و‪:'6‬‬ ‫ﻣﻤﺎ ﻻ ﺧﻼﻑ ﻓﻴﻪ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﺗﺠﺐ ﺇﺫﺍ ﺣﺎﻝ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ ﻭﺧﻠﺖ ﻣﻦ ﺍﻟﺪﻳﻮﻥ‬ ‫ﻧﺼﺎﺑﺎ‪ ،‬ﻟﻜﻦ ﻫﻞ ﻳﺠﻮﺯ ﺗﻘﺪﻳﻢ ﻭﻗﺖ ﺩﻓﻌﻬﺎ؟ ﻓﻴﻪ ﺧﻼﻑ ﻳﺤﻜﻴﻪ‬ ‫‬‫ﻭﺑﻠﻐﺖ‬ ‫ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ﻓﻴﻘﻮﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺗﺠﺐ ﻓﻲ ﺍﻟﻤﺎﻝ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺃﺩ‪‬ﻯ ﺫﻟﻚ ﺑﻌﺪ ﻭﺟﻮﺑﻪ ﻋﻠﻴﻪ‬ ‫ﺃﻥ ﺫﻟﻚ ﻳﺠﺰﺉ ﻋﻨﻪ‪ .‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﻦ ﺃﺧﺮﺝ ﺫﻟﻚ ﻗﺒﻞ ﻭﺟﻮﺑﻪ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﺤﻮﻝ‪،‬‬ ‫ﻓﺮﺧﺺ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﻭﺍﻟﺰﻫﺮﻱ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪.‬‬ ‫ﺇﻟﻲ ﺃﻻ ﻳﻌﺠﻠﻬﺎ‪ .‬ﻭﻛﺮﻩ ﻣﺎﻟﻚ ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﻴﺪ‬ ‫ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ :‬ﺃﺣﺐ ‪‬‬ ‫ﺗﻌﺠﻴﻠﻬﺎ ﻗﺒﻞ ﻭﻗﺘﻬﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﺮﻳﻦ‪ :‬ﻟﻢ ﻳﻌﺠﻠﻬﺎ؟‬ ‫ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ :‬ﻣﻦ ﺯﻛﻰ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ﺃﻋﺎﺩ ﻛﺎﻟﺼﻼﺓ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻻ ﺗﺠﺰﺋﻪ ﺇﻥ ﻋﺠﻞ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻌﻨﻰ ﺍﻻﺧﺘﻼﻑ‬ ‫ﻓﻲ ﺗﻌﺠﻴﻞ ﺃﺩﺍﺀ ﺍﻟﺰﻛﺎﺓ ﻗﺒﻞ ﻭﺟﻮﺑﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻭﺇﻥ ﻓﻌﻞ ﻟﻢ‬ ‫ﻳﺠﺰﻩ ﺑﺤﺎﻝ‪ .‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳﺠﺰﻳﻪ ﺫﻟﻚ ﺇﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ﻗﺒﻞ ﺣﻠﻮﻟﻪ ﺑﺎﻟﺸﻬﺮ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪248‬‬ ‫ﻭﺍﻟﺸﻬﺮﻳﻦ‪ ،‬ﻭﺭﺃﻯ ﻭﻗﺖ ﺣﺎﺟﺘﻪ‪ .‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳﺠﺰﻳﻪ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻳﺪﻩ ﻣﻦ ﺍﻟﻤﺎﻝ‬ ‫ﺍﻟﺴﻨﺔ ﻟﻢ‬ ‫ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺃﺩ‪‬ﻯ ﻋﻨﻪ ﻓﻲ ﺳﻨﺘﻪ ﺗﻠﻚ‪ ،‬ﻭﺇﻥ ﺃﺩ‪‬ﻯ ﻗﺒﻞ ﺩﺧﻮﻝ ‪‬‬ ‫ﻳﺠﺰ ﻋﻨﻪ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺍﺧﺘﻼﻓﺎ ﺑﻴﻨﻬﻢ‪ .‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‬ ‫ﻣﻨﻬﻢ‪ :‬ﺇﻥ ﻛﺎﻥ ﺃﺩﺍﺅﻩ ﺫﻟﻚ ﺇﻟﻰ ﺍﻹﻣﺎﻡ ﺃﺟﺰﺃﻩ ﺫﻟﻚ ﻗﺒﻞ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺇﻟﻰ‬ ‫ﺍﻟﻔﻘﺮﺍﺀ ﻟﻢ ﻳﺠﺰﻩ؛ ﻷﻥ ﺍﻹﻣﺎﻡ ﺇﺫﺍ ﺣﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﻭﻭﺟﺒﺖ ﺍﻟﺰﻛﺎﺓ ﻛﺎﻥ ﺃﻭﻟﻰ ﺑﻬﺎ‬ ‫ﺩﻭﻥ ﻏﻴﺮﻩ‪ ،‬ﻭﻷﻧﻪ ﻻ ﻳﺴﺘﺤﻴﻞ ﺃﻣﺮﻩ ﻣﻦ ﻓﻘﺮ ﺇﻟﻰ ﻏﻨﻰ‪ ،‬ﻭﻷﻧﻪ ﻟﻮ ﻣﺎﺕ ﻟﻢ ﻳﻜﻦ‬ ‫‬ ‫ﻣﺴﺘﺤﻴﻼ ﻋﻦ ﺣﺎﻝ ﻣﺎ ﻳﺠﺐ ﻟﻪ ﻓﻴﻪ ﻣﻦ ﻗﺒﻀﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻗﺒﻀﻬﺎ ﻋﻠﻰ ﻣﻌﻨﻰ‬ ‫ﻣﺎ ﻳﺴﺘﺤﻖ ﻗﺒﻀﻬﺎ ﷲ‪ ،‬ﻻ ﺣﺎﻝ ﻓﻘﺮﻩ ﻭﻻ ﻟﻨﻔﺴﻪ)‪.(١‬‬ ‫‪ ٢٠٨‬ا‪0a‬ة ا'‪:< '_ / ~aT .‬‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻤﺪﺓ ﺍﻟﺘﻲ ﻳﺴﻤﺢ ﺑﻬﺎ ﻓﻲ ﺍﻟﺘﻌﺠﻴﻞ‪ ،‬ﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪:‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺗﺄﺩﻳﺔ ﺍﻟﺰﻛﺎﺓ ﻗﺒﻞ ﻭﻗﺘﻬﺎ ﻭﻭﺟﻮﺑﻬﺎ‪،‬‬ ‫ﻓﻘﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﺃﺩ‪‬ﻯ ﺫﻟﻚ ﻗﺒﻞ ﻭﻗﺖ ﺍﻟﻮﺟﻮﺏ ﻟﻢ ﺗﺠﺰ ﻋﻨﻪ‬ ‫ﺑﺤﺎﻝ‪ .‬ﻭﻗﻮﻝ‪ :‬ﻳﺠﺰﺉ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻗﺒﻞ ﻭﻗﺖ ﺍﻟﻮﺟﻮﺏ ﺑﺸﻬﺮ ﺃﻭ ﺷﻬﺮﻳﻦ ﺇﺫﺍ‬ ‫ﺭﺃﻯ ﻷﺣﺪ ﺣﺎﺟﺔ ﻟﺬﻟﻚ‪ .‬ﻭﻗﻮﻝ‪ :‬ﺗﺠﺰﺋﺔ ﺇﺫﺍ ﻛﺎﻥ ﺑﻴﺪﻩ ﻣﻦ ﺍﻟﻤﺎﻝ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ‬ ‫ﺍﻟﺴﻨﺔ ﻟﻢ ﻳﺠﺰﻩ ﺫﻟﻚ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻭﺃﺩﻱ ﻋﻨﻪ ﻓﻲ ﺳﻨﺘﻪ ﺗﻠﻚ‪ ،‬ﻭﺇﻥ ﺃﺩﻱ ﻗﺒﻞ ﺩﺧﻮﻝ ‪‬‬ ‫ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺍﺧﺘﻼﻓﺎ‪ .‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺃﺩﻱ ﺫﻟﻚ ﺇﻟﻰ‬ ‫ﺍﻹﻣﺎﻡ ﺃﺟﺰﺃﻩ ﺫﻟﻚ ﻗﺒﻞ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺳﻠﻢ ﺫﻟﻚ ﻟﻠﻔﻘﺮﺍﺀ ﻟﻢ ﻳﺠﺰ ﻋﻨﻪ‪ ،‬ﻷﻥ‬ ‫ﺍﻹﻣﺎﻡ ﺇﺫﺍ ﺣﺎﻝ ﺍﻟﺤﻮﻝ ﻭﻭﺟﺒﺖ ﺍﻟﺰﻛﺎﺓ ﻛﺎﻥ ﺃﻭﻟﻰ ﺑﻬﺎ ﺩﻭﻥ ﻏﻴﺮﻩ؛ ﻷﻧﻪ‬ ‫‬ ‫ﻣﺴﺘﺤﻴﻼ ﻋﻤﺎ ﻳﺠﺐ‬‫ﻻ ﻳﺴﺘﺤﻴﻞ ﺃﻣﺮﻩ ﻣﻦ ﻓﻘﺮ ﺇﻟﻰ ﻏﻨﻰ‪ ،‬ﻭﻟﻮ ﻣﺎﺕ ﻟﻢ ﻳﻜﻦ‬ ‫ﻟﻪ ﻓﻴﻪ ﻣﻦ ﻗﺒﻀﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻗﺒﻀﻬﺎ ﻋﻠﻰ ﻣﻌﻨﻰ ﻣﺎ ﻳﺴﺘﺤﻖ ﻗﺒﻀﻬﺎ ﷲ ﻻ ﻟﺤﺎﻝ‬ ‫ﻓﻘﺮﻩ ﻭﻻ ﻟﻨﻔﺴﻪ‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٥/١٩ :‬ ‪.٦‬‬ ‫‪249‬‬‫ﻣﺪﻯ ﺟﻮﺍﺯ ﺗﻌﺠﻴﻞ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻓﻘﻴﺮﺍ ﺣﺒ‪‬ﺎ ﻗﺒﻞ ﺣﺼﺎﺩ ﺍﻟﺜﻤﺮﺓ‬ ‫ﺭﺟﻼ ‬‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ‪ : 5‬ﻓﻲ ﺭﺟﻞ ﺃﻋﻄﻰ ‬ ‫ﺛﻢ ﺣﺼﺪ ﺛﻤﺮﺗﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺤﺐ ﺍﻟﺬﻱ ﺩﻓﻌﻪ ﻟﻠﻔﻘﻴﺮ ﻣﺜﻞ ﺣﺐ ﺗﻠﻚ ﻭﺣﺴﺒﻪ ﻣﻦ‬ ‫ﺯﻛﺎﺗﻪ ﺟﺎﺯ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺩﻓﻊ ﻟﻪ ﺫﻟﻚ ﺍﻟﺤﺐ ﻗﺒﻞ ﺩﺭﺍﻙ ﺍﻟﺜﻤﺮﺓ‪ ،‬ﺛﻢ ﺣﺴﺒﻪ ﻣﻦ‬ ‫ﺯﻛﺎﺗﻪ ﺑﻌﺪ ﺩﺭﺍﻙ ﺍﻟﺜﻤﺮﺓ ﻭﺣﺼﺎﺩﻫﺎ ﻓﻼ ﻳﺼﻠﺢ ﺫﻟﻚ‪ ،‬ﻭﺩﺭﺍﻙ ﺍﻟﺜﻤﺮﺓ ﺇﺫﺍ ﻧﻀﺞ‬ ‫ﺃﻛﺜﺮﻫﺎ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﻳﺨﺘﻠﻒ ﻓﻴﻤﻦ ﻳﻌﻄﻲ ﺍﻟﻔﻘﻴﺮ ‬ ‫ﺛﻤﺮﺍ ﻗﺒﻞ ﺩﺭﺍﻙ ﺍﻟﺜﻤﺮﺓ‬ ‫ﻭﻳﺤﺴﺒﻪ ﻣﻦ ﺯﻛﺎﺗﻪ ﻣﻦ ﺍﻟﺜﻤﺮﺓ ﺍﻟﻤﻘﺒﻠﺔ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻲ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻋﻦ‬ ‫ﺍﻟﺜﻤﺮﺓ ﺣﺘﻰ ﺗﺪﺭﻙ ﻭﺗﺠﺐ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻮﻝ ﻳﺠﻮﺯ ﺫﻟﻚ ﻗﺒﻞ ﺍﻟﺪﺭﺍﻙ ﺑﺎﻟﺸﻬﺮ ﺃﻭ‬ ‫ﻓﻘﻴﺮﺍ ﻋﻠﻰ‬ ‫ﺍﻟﺸﻬﺮﻳﻦ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺑﺄﺣﺪ ﻣﻦ ﺍﻟﻔﻘﺮﺍﺀ ﺣﺎﺟﺔ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻓﻤﻦ ﺃﻋﻄﻰ ‬ ‫ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻭﻗﺪﻣﻪ ﻟﺤﺎﺟﺘﻪ ﺇﻟﻰ ﺫﻟﻚ ﺃﺟﺰﺃ ﻋﻨﻪ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ ﺑﺬﻟﻚ‪.‬‬ ‫ﻭﻓﻲ ﻛﺘﺎﺏ ﺃﺑﻲ ﺟﺎﺑﺮ ﻓﻲ ﻓﻘﻴﺮ ﻣﺮ ﺑﻘﻮﻡ ﻭﻗﺪ ﺃﺩﺭﻛﺖ ﺯﺭﺍﻋﺘﻬﻢ ﻭﻟﻢ‬ ‫ﻳﺤﺼﺪﻭﻫﺎ‪ ،‬ﺃﻥ ﻟﻬﻢ ﻳﻌﻄﻮﻩ ﻣﻦ ﻃﻌﺎﻣﻬﻢ ﻭﻳﺤﺴﺒﻮﻩ ﻣﻦ ﺯﻛﺎﺓ ﺯﺭﻋﻬﻢ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ‬ ‫ﺃﻥ ﻳﻌﻄﻮﻩ ﺩﺭﺍﻫﻢ ﻋﻦ ﺍﻟﺤﺐ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﻣﻦ ﻗﺪﻡ ﺯﻛﺎﺓ ﻭﺭﻗﻪ ﻗﺒﻞ‬ ‫ﻣﺤﻞ ﺯﻛﺎﺗﻪ ﺃﻧﻪ ﻻ ﺗﺴﻘﻂ ﻋﻨﻪ‪ .‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻳﺠﺰﻳﻪ ﺇﺫﺍ ﻛﺎﻥ ﻗﺒﻞ ﻣﺤﻞ ﺯﻛﺎﺗﻪ ﺑﺸﻬﺮ‬ ‫ﺃﻭ ﺷﻬﺮﻳﻦ‪ ،‬ﻭﺣﺠﺔ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﺠﻮﺯ‪ :‬ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻓﺮﻳﻀﺔ‪ ،‬ﻭﻻ ﺗﺆﺩﻯ‬ ‫ﺍﻟﻔﺮﺍﺋﺾ ﻗﺒﻞ ﻭﻗﺖ ﻭﺟﻮﺑﻬﺎ‪.‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ‪ 5‬ﻓﻴﻤﻦ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻳﻮﻡ ﻣﻌﺮﻭﻑ ﻣﻦ ﺷﻬﺮﻩ‬ ‫ﻓﺪﺧﻞ ﺃﻭﻝ ﺍﻟﺸﻬﺮ ﻭﻋﻨﺪﻩ ﻓﻘﻴﺮ ﻣﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺰﻛﺎﺓ‪ :‬ﺃﻥ ﻟﻪ ﺃﻥ ﻳﻘﺪﻣﻪ ﻣﻦ ﺯﻛﺎﺗﻪ‬ ‫ﻟﺤﺎﺟﺘﻪ ﻗﺒﻞ ﻣﺠﻲﺀ ﻳﻮﻡ ﺯﻛﺎﺗﻪ‪ .‬ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺠﺰﻳﻪ ﺫﻟﻚ ﻗﺒﻞ ﺣﻠﻮﻝ ﻭﻗﺖ ﺯﻛﺎﺗﻪ‪،‬‬ ‫ﻭﺣﺠﺔ ﻣﻦ ﺃﺟﺎﺯ ﺫﻟﻚ ﺃﻥ ﺍﻟﻤﻌﻄﻰ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﺘﺤ ‪‬ﻘﺎ ﻟﻠﺰﻛﺎﺓ ﺇﻟﻰ ﺃﻥ ﺟﻬﻞ ﻭﻗﺖ‬ ‫ﺯﻛﺎﺓ ﺍﻟﻤﻌﻄﻲ ﻛﺎﻥ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﻤﺴﺘﺤﻘﻴﻦ ﻟﻠﺰﻛﺎﺓ ﻭﻗﺪ ﻭﺿﻌﻬﺎ ﻓﻲ ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﺍﺳﺘﻐﻨﻰ ﺍﻟﻤﻌﻄﻰ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻤﻌﻄﻲ ﺃﻥ ﻳﺒﺪﻝ ﻣﻜﺎﻥ ﻣﺎ ﺃﻋﻄﻰ ﺫﻟﻚ ﺍﻟﻔﻘﻴﺮ ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻣﻦ ﻏﻴﺮ ﺳﺒﺐ ﺗﻠﻚ ﺍﻟﺰﻛﺎﺓ ﻓﻬﻮ ﻏﻨﻲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺳﺒﺐ ﺗﻠﻚ ﺍﻟﺰﻛﺎﺓ ﻓﻼ ﺭﺩ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪250‬‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺩﺧﻞ ﻭﻗﺖ ﺯﻛﺎﺗﻪ ﻭﺍﻟﻔﻘﻴﺮ ﻋﻠﻰ ﺣﺎﻝ ﻓﻘﺮﻩ‪ ،‬ﻭﺍﻋﺘﻘﺪ ﺃﻥ ﺍﻟﺬﻱ ﺩﻓﻌﻪ ﺇﻟﻴﻪ‬ ‫ﻫﻮ ﻣﻦ ﺯﻛﺎﺗﻪ ﻭﻻ ﻣﻘﺎﺻﺼﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺃﻗﺮﺿﻪ ﻋﻠﻰ ﺃﻧﻪ ﺇﻥ ﺩﺧﻞ ﻭﻗﺖ ﺯﻛﺎﺗﻪ‬ ‫ﻗﺎﺻﺼﻪ ﺑﺬﻟﻚ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻘﺎﺻﺼﻪ ﺑﻪ ﺇﺫﺍ ﺩﺧﻞ ﻭﻗﺖ ﺯﻛﺎﺗﻪ ﻭﻳﺠﺰﻳﻪ ﺫﻟﻚ‪،‬‬ ‫ﻭﺍﻟﻤﻘﺎﺻﺼﺔ‪ :‬ﻫﻲ ﺃﻥ ﻳﺮﺩ ﻋﻠﻴﻪ ﺍﻟﺪﺭﺍﻫﻢ ﺛﻢ ﺣﻴﻨﺌﺬ ﻳﻘﺎﺻﺼﻪ ﺑﻬﺎ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺗﺠﻮﺯ‬ ‫ﺍﻟﻤﻘﺎﺻﺼﺔ ﺑﺎﻟﺴﻨﺔ ﻣﻦ ﻏﻴﺮ ﻗﺒﺾ)‪.(١‬‬ ‫‪ ٢٠٩‬إذا ت ا‪0>a‬م ‪ E‬ا ة ‪ <=6‬د]‪$‬ل ا‪:t6$‬‬ ‫ﻭﺇﻥ ﻣﺎﺕ ﺍﻟﻤﻘﺪﻡ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻗﺒﻞ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﻤﻌﻄﻰ ﺃﻭ ﺍﺳﺘﻐﻨﻰ ﻓﻼ‬ ‫ﻳﺠﺰﻳﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺣﻞ ﻭﻗﺖ ﺯﻛﺎﺓ ﺍﻟﻤﻌﻄﻲ ﻭﻟﻢ ﻳﻌﻠﻢ ﺣﺎﻝ ﺍﻟﻤﻌﻄﻰ ﺃﻧﻪ ﻣﺎﺕ ﺃﻭ‬ ‫ﺍﺳﺘﻐﻨﻰ ﺃﻭ ﻫﻮ ﻋﻠﻰ ﺣﺎﻟﻪ ﻓﻌﻠﻰ ﺍﻟﻤﻌﻄﻲ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺣﺎﻟﻪ‪ ،‬ﻷﻥ ﺿﻤﺎﻥ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻣﺘﻌﻠﻖ ﻋﻠﻴﻪ ﻭﻻ ﻳﺒﺮﺃ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﻟﻢ ﻳﻤﺖ ﻭﻟﻢ ﻳﺴﺘﻐﻦ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ‬ ‫ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﺳﺆﺍﻝ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٥٤٦ :٣ :‬ ‪.٥٤٧‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٥٤٧ :٣ :‬‬ ‫‪251‬‬ ‫ز ة ا‪$0‬ن‬ ‫‪ N‬ز ة ا‪$0‬ن‪:‬‬‫‪٢١٠‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺍﻟﺘﺎﺟﺮ ﺇﺫﺍ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻟﻪ ﺳﻠﻒ ﻟﻢ‬ ‫ﻳﺠﻨﺐ ﺑﻌﺪ ﻭﺟﺎﺀ ﻭﻗﺖ ﺯﻛﺎﺗﻪ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻓﻴﻪ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺯﻛﺎﺗﻪ ﺟﻤﻊ ﺟﻤﻴﻊ ﻣﺎ ﻋﻨﺪﻩ ﻭﻣﺎ ﻟﻪ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻭﺯﻛﺎﻩ‬ ‫ﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺃﻥ ﻳﺰﻛﻲ ﻛﻞ ﺩﻳﻦ ﺑﻌﺪ ﻭﺟﻮﺑﻪ ﻓﺬﻟﻚ ﻟﻪ ﻭﻫﻮ ﺃﺷﻖ ﻋﻠﻴﻪ)‪.(١‬‬ ‫‪ ٢١١‬ا'‪T‬ب ﱠ‬ ‫ا‪ RG E0‬ا‪ >N‬ز ة‪:‬‬ ‫ﻗﺎﺻﻪ ﺑﺬﻟﻚ ﻟﻤﺎ ﻳﻠﺰﻣﻪ ﻣﻦ‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻟﻪ ﻋﻨﺪ ﻓﻘﻴﺮ ﺣﻖ ﺇﺫﺍ ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻫﻞ ﻳﺼﺢ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻓﻲ ﺫﻟﻚ ﺗﺮﺧﻴﺺ ﻭﺗﺸﺪﻳﺪ‪ ،‬ﻭﺍﻟﺘﺸﺪﻳﺪ ﺃﻛﺜﺮ ﻭﻫﻮ ﺍﻷﺻﺢ ﻋﻨﺪﻱ)‪.(٢‬‬ ‫‪ ٢١٢‬و‪0> +h‬ار ا‪ E E0‬ا ة‪:‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﺃﺣﺪ ﺩﻳﻦ ﻣﻦ ﺗﻤﺮ ﺃﻭ ﺩﺭﺍﻫﻢ ﻓﻮﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻫﻞ ﻳﻮﺿﻊ‬ ‫ﻟﻪ ﺑﻘﺪﺭ ﻣﺎ ﻋﻠﻴﻪ ﺃﻡ ﻻ؟‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٧٥/٢ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٧٧/٢ :‬ ‪.٧٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪252‬‬ ‫ﺃﺟﺎﺏ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻓﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻑ‪ ،‬ﻗﻴﻞ ‪‬‬ ‫ﺍﻟﺪ ﻳﻦ ﻳﺮﻓﻊ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺑﻘﺪﺭﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺮﻓﻊ‪ .‬ﻭﺍﺧﺘﺎﺭ ﺃﺑﻮ ﺳﻌﻴﺪ ﺃﻥ ﻳﺮﻓﻊ ﺇﻥ ﻛﺎﻥ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻣﻦ‬ ‫ﺟﻨﺲ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻭﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬‬ ‫ﻣﺜﻼ ﻋﻨﺪﻩ ﺩﺭﺍﻫﻢ ﻭﻋﻠﻴﻪ ﺩﺭﺍﻫﻢ ﺃﻭ‬ ‫ﻋﻨﺪﻩ ﺗﻤﺮ ﻭﻋﻠﻴﻪ ﺳﻠﻒ ﺗﻤﺮ‪ ،‬ﻓﻬﺬﺍ ﻋﻨﺪﻩ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻘﻀﻲ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻗﺒﻞ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﺍﻟﺪﻳﻦ ﻭﺟﻨﺲ ﺍﻟﻤﺰﻛﻰ‪ ،‬ﻓﻬﻨﺎ ﻻ ﻳﺮﻓﻊ ‪‬‬ ‫ﺍﻟﺪﻳﻦ‬‫ﻭﺃﻣﺎ ﺇﻥ ﺍﺧﺘﻠﻒ ﺍﻟﺠﻨﺴﺎﻥ ﺟﻨﺲ ‪‬‬ ‫‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻛﻤﻦ ﻋﻨﺪﻩ ﺗﻤﺮ ﻭﻋﻠﻴﻪ ﺩﺭﺍﻫﻢ)‪.(١‬‬ ‫‪ ٢١٣‬أ‪ D‬ا‪$0‬ن ‪ RG‬وء ا ة‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺭﺃﻱ ﻣﻦ ﻳﺴﻘﻂ ﺍﻟﺪﻳﻮﻥ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ :‬ﻫﻞ ﻫﻮ ﻋﺎﻡ‬ ‫ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ ﻭﺍﻟﻨﺎﺹ)‪ ،(٢‬ﻭﺍﻷﻧﻌﺎﻡ ﺃﻡ ﻓﻲ ﺍﻷﺧﺮﻳﻴﻦ ﻓﻘﻂ ﻭﻋﻠﻰ ﺟﻮﺍﺯﻩ‪ ،‬ﻓﻤﻦ‬ ‫ﻋﻠﻴﻪ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻗﺮﺵ ﺃﺩﺍﻧﻬﺎ ﻟﻌﻤﻮﻟﺘﻪ‪ ،‬ﻭﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﻷﻧﻌﺎﻡ‬ ‫ﻣﺜﻠﻬﻦ‪ ،‬ﻭﻟﻪ ﺃﺻﻮﻝ ﺃﻣﻮﺍﻝ ﻣﻦ ﻧﺨﻴﻞ ﻭﺃﺭﺽ ﻭﻋﻴﻮﻥ ﻭﺃﺷﺠﺎﺭ ﺑﻘﺪﺭ ﺃﺭﺑﻌﺔ ﺁﻻﻑ‪:‬‬ ‫ﻫﻞ ﻳﺼﺢ ﻟﻪ ﺇﺳﻘﺎﻁ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻋﻦ ﺯﻛﺎﺗﻪ ﺃﻡ ﻻ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻓﻲ ﺍﻷﺛﺮ ﻣﺎ ﻧﺼﻪ ﻋﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺭﺟﻞ ﻋﻠﻴﻪ ﺃﻟﻒ ﺩﺭﻫﻢ ﻭﻟﻪ ﺃﻟﻒ‬ ‫ﺩﺭﻫﻢ ﻭﻟﻪ ﻣﺎﻝ ﺃﺻﻞ ﻗﻴﻤﺘﻪ ﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ ﻫﻞ ﻋﻠﻰ ﺍﻵﻻﻑ ﺍﻟﺘﻲ ﻓﻲ ﻳﺪﻩ‬ ‫ﺯﻛﺎﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﻷﻥ ﻋﻠﻴﻪ ﺃﻟﻒ ﺩﺭﻫﻢ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : ƒ‬ﻭﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ‬ ‫ﺍﻟﺘﺎﺟﺮ ﺇﻥ ﺯﻛﻰ ﺗﺠﺎﺭﺗﻪ ﻣﻦ ﺍﻟﻌﺮﻭﺽ ﺑﺎﻷﺣﻮﺍﻝ ﻟﻢ ﻳﺮﻓﻊ ﻋﻨﻪ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺣﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺯﻛﺎﻫﺎ ﺑﺎﻟﻘﻴﻤﺔ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ ﺩﻓﻊ ﺩﻳﻨﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺇﺫﺍ ﺛﺒﺖ‬ ‫ﺑﻬﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﻓﻴﻤﺎ ﻳﺸﺒﻪ ﺍﻟﻌﺮﻭﺽ ﻟﺤﻖ ﺫﻟﻚ ﻣﻌﺎﻧﻲ ﺍﻟﻤﻮﺍﺷﻲ ﺍﻟﻮﺍﺟﺒﺔ ﻓﻴﻬﺎ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻭﻟﻢ ﻳﺘﻌﺮ ﻣﻦ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻟﺜﻤﺎﺭ ﻻ ﻳﺘﻌﺮﻯ ﻋﻨﺪﻱ ﻣﻦ ﻣﻌﺎﻧﻲ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٨٢/٢ :‬‬ ‫)‪ (٢‬ﻫﻜﺬﺍ ﻭﺭﺩﺕ ﻓﻲ ﻣﺘﻦ ﺍﻟﻜﺘﺎﺏ!‪.‬‬ ‫‪253‬‬‫ﺯﻛﺎﺓ ﺍﻟﺪﻳﻮﻥ‬ ‫ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻛﺜﺮ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ‪ ،‬ﻭﻗﺪ ﻳﻮﺟﺪ ﻋﻨﺪ‬ ‫ﺑﻌﻀﻬﻢ ﻣﺎ ﻳﺸﺒﻪ ﻣﻌﺎﻧﻲ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﻏﻴﺮﻫﻤﺎ‪ .‬ﻫﺬﺍ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﺳﻌﻴﺪ ﻓﻲ‬ ‫ﺯﻳﺎﺩﺍﺕ ﺍﻷﺷﺮﺍﻑ)‪.(١‬‬ ‫‪ +- ٢١٤‬ﱠ‬ ‫ا‪ G E0‬ة‪:‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﺗﺠﺐ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﻧﺨﻞ ﻭﻋﻠﻴﻪ ﺩﻳﻦ ﻓﻮﻕ ﻏﻠﺔ‬ ‫ﻣﺎﻟﻪ‪ ،‬ﻓﺎﺟﺘﺎﺡ ﺍﻟﻐﻠﺔ ﻭﺯﻛﺎﺗﻬﺎ‪ ،‬ﻭﺃﻋﻄﻰ ﻭﻟﺪ ﻭﻟﺪﻩ ﺷﻴ ﺌﺎ ﻣﻦ ﺃﺻﻞ ﻣﺎﻟﻪ‪ ،‬ﻭﺟﻌﻠﻪ‬ ‫ﻋﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻫﻞ ﻳﻜﻔﻲ ﻋﻦ ﺍﻟﺰﻛﺎﺓ؟ ﻭﻫﻞ ﻳﺴﻘﻂ ﺍﻟﺪﻳﻦ ﺍﻟﺰﻛﺎﺓ؟ ﻭﻫﻞ ﻣﻦ ﺭﺧﺼﺔ‬ ‫ﻓﻲ ﺫﻟﻚ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻻ ﺗﺪﻓﻊ ﺍﻷﺻﻮﻝ ﻓﻲ ﺍﻟﺰﻛﺎﺓ؛ ﻷﻧﻬﺎ ﻻ ﺗﻌﻄﻰ ﻟﻤﺘﺄﺛﻞ ‬ ‫ﻣﺎﻻ‪ ،‬ﻭﺃﻗﺮﺏ‬ ‫ﺍﻟﺮﺧﺺ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻥ ﺗﺄﺧﺬ ﺑﻘﻮﻝ ﻣﻦ ﻳﺮﻯ ﺃﻥ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻳﺪﻓﻊ‪ ،‬ﻋﻠﻰ ﺃﻧﻬﻢ‬ ‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺫﻟﻚ‪ :‬ﻓﻘﻴﻞ‪ :‬ﻳﺴﻘﻂ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﻣﻦ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺛﻢ ﻳﺰﻛﻰ ﺍﻟﺒﺎﻗﻲ ﺇﻥ‬ ‫ﻭﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻣﻦ ﺟﻨﺲ ﺍﻟﻐﻠﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻜﻮﻥ‬ ‫ﺫﻟﻚ ﺇﻻ ﻓﻲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﻓﻴﻪ ﺩﻳﻦ ﺣﺘﻰ ﻳﺨﺮﺝ ﻣﻨﻪ‬ ‫ﺍﻟﺪﻳﻮﻥ‪ ،‬ﻓﺈﻥ ﺑﻘﻲ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺯﻛﻰ‪ ،‬ﻭﺇﻻ ﻓﻼ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻨﺎﻭﻝ ﺟﻤﻴﻊ‬ ‫ﺃﺻﻨﺎﻑ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻳﻮﺟﺪ ﻋﻦ ﻗﻮﻣﻨﺎ‪ ،‬ﻭﺧﺮﺟﻪ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ 5‬ﻋﻠﻰ‬ ‫ﻣﻌﻨﻰ ﺍﻟﺤﻖ‪ ،‬ﻭﺍﻟﻌﻠﺔ ﻓﻴﻪ ﺃﻥ ﺣﻖ ﺻﺎﺣﺐ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻣﺘﻘﺪﻡ ﺑﺎﻟﺰﻣﺎﻥ ﻋﻠﻰ ﺣﻖ‬ ‫ﺍﻟﺪﻳﻦ ﻻ ﻣﺎﻝ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺍﻋﺘﺮﺽ ﺑﺄﻧﻪ‬‫ﺍﻟﻤﺴﺎﻛﻴﻦ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻣﺎﻝ ﺻﺎﺣﺐ ‪‬‬ ‫ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﻤﺎ ﺟﺎﺯ ﻟﻠﺬﻱ ﻋﻠﻴﻪ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻤﺎ ﺑﻴﺪﻩ ﻣﻦ ﻏﻴﺮ ﺇﺫﻥ‬ ‫ﺻﺎﺣﺐ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺯﻋﻤﺖ ﺃﻧﻪ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺑﺎﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﻫﺬﺍ ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ‪.‬‬ ‫ﻭﺃﻗﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﺑﻨﻴﺖ ﻋﻠﻰ ﺍﻟﻴﺴﺮ؛ ﻓﻠﺬﺍ ﺷﺮﻉ ﻓﻴﻬﺎ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻓﺈﺫﺍ ﺳﺒﻘﻬﺎ‬ ‫ﺍﻟﺪﻳﻦ ﻓﻲ ﻏﻴﺮ ﺇﺳﺮﺍﻑ ﻭﻻ ﺗﺒﺬﻳﺮ ﻭﻻ ﺗﺄ ‪‬ﺛﻞﻣﺎﻝﻓﺎﻟﻤﻨﺎﺳﺐ ﺗﻘﺪﻳﻤﻪ ﻋﻠﻰ ﺍﻟﺰﻛﺎﺓ؛‬ ‫‪‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٣٠/٢ :‬ ‪.٣١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪254‬‬ ‫ﻣﻨﺎﻓﻴﺎ ﻟﻠﺤﻜﻤﺔ ﺍﻟﺘﻲ‬ ‫‬‫ﻷﻧﻪ ﻟﻮ ﺃﻟﺰﻡ ﺍﻟﺰﻛﺎﺓ ﻣﻊ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺍﻟﻤﺠﺘﺎﺡ ﻟﻠﻐﻠﺔ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺑﻨﻴﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻣﻊ ﺃﻧﻲ ﻭﺟﺪﺕ ﺣﺪﻳ ﺜﺎ ﺃﻥ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻳﺮﻓﻊ ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﻗﺎﻝ‪ :‬ﻳﻤﻨﻊ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺈﻥ ﺻﺢ ﻫﺬﺍ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﮊ ﻓﻬﻮ ﺣﺠﺔ ﻟﻠﻘﺎﺋﻠﻴﻦ ﺑﺬﻟﻚ)‪.(١‬‬ ‫‪ 8   ٢١٥‬ا‪B‬ي ‪ 8G‬د‪$‬ن‪:‬‬ ‫ﺃﻣﺎ ﻣﻦ ﻳﺨﺮﺝ ﺣﻖ ﺍﷲ ﻣﻦ ﻣﺎﻟﻪ ﻓﻲ ﺷﻬﺮ ﻣﻌﻠﻮﻡ ﺛﻢ ﺫﻫﺒﺖ ﺩﺭﺍﻫﻤﻪ ﻓﻲ ‪‬‬ ‫ﺍﻟﺪﻳﻦ‬ ‫ﻭﺗﺄﺧﺮﺕ ﻋﻦ ﺫﻟﻚ ﺍﻟﺸﻬﺮ ﺑﻌﺪﺕ ﺃﻭ ﻗﺮﺑﺖ ﻭﻗ ﺘﺎ ﻳﺨﺎﻑ ﺫﻫﺎﺑﻬﺎ ﺇﻥ ﻻ ﻳﻘﻀﻴﻬﺎ‪:‬‬ ‫ﻣﺎ ﻳﻠﺰﻣﻪ ﻓﻲ ﺫﻟﻚ؟‬ ‫ﺃﺟﺎﺏ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻗﺒﺾ ﺩﺭﺍﻫﻤﻪ ﻓﻠﻴﺰﻛﻬﺎ ﻋﻦ ﺍﻟﻤﺪﺓ‬ ‫ﺍﻟﻤﺎﺿﻴﺔ ﻛﻠﻬﺎ ﻭﻻ ﻳﻠﺰﻣﻪ ﻏﻴﺮ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٣٦/٢ :‬ ‪.٣٧‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٣٣/٢ :‬‬ ‫‪255‬‬ ‫ز ة ا‪ab‬ر وأ‬ ‫‪  ٢١٦‬ج ‪ <=6‬ا‪P4‬د _>‪ 0P‬ا ة‪:‬‬ ‫ﻗﻔﻴﺰﺍ ﻣﻦ ﺟﻤﻠﺔ ﺍﻟﺘﻤﺮ‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺯﻛﺎﺓ ﺍﻟﺘﻤﺮ ﺇﺫﺍ ﺃﺧﺬ ﺍﻟﺼﺎﺭﻡ ‬ ‫ﻗﺒﻞ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻨﻪ ﻭﺣﺴﺒﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﺃﻋﻄﺎﻩ ﺍﻟﻔﻘﺮﺍﺀ ﺍﻟﺤﺎﺿﺮﻳﻦ ﺍﻟﻜﻒ‬ ‫ﻭﺍﻟﻜﻔﻴﻦ ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ ﻓﻲ ﺍﻟﺤﻜﻢ ﺃﻡ ﻻ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﻋﻄﺎﻩ ﺍﻟﻔﻘﺮﺍﺀ ﺣﺎﻝ ﺍﻟﺤﺼﺎﺩ ﻻ ﻋﻦ ﻋﻨﺎﺀ ﻓﻠﻪ ﺃﻥ ﻳﺠﻌﻠﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‬ ‫ﺇﺫﺍ ﻧﻮﺍﻩ ﻣﻨﻬﺎ ﻋﻨﺪ ﺍﻹﺧﺮﺍﺝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻋﻨﺎﺀ ﻟﺰﻣﻪ ﻟﻬﻢ ﺣﻴﺚ ﻋﺎﻧﻮﻩ ﺑﺎﻟﺤﺼﺎﺩ‬ ‫ﻓﻼ ﻳﺼﺢ ﺟﻌﻠﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ؛ ﺇﺫ ﻻ ﻳﺪﻓﻊ ﺑﻬﺎ ﻣﻐﺮﻡ‪ ،‬ﻭﻻ ﻳﺠﻠﺐ ﺑﻬﺎ ﻣﻐﻨﻢ‪.‬‬ ‫ﻭﺍﻟﻤﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺠﻌﻞ ﺫﻟﻚ ﺻﺪﻗﺔ ﻣﻦ ﻏﻴﺮ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﻟﻬﻢ ﻋﻨﺪ‬ ‫ﺍﻟﺤﺼﺎﺩ ﺣ ‪‬ﻘﺎ ﻏﻴﺮ ﻣﻘﺪﺭ ﻭﻫﻮ ﻏﻴﺮ ﺍﻟﺰﻛﺎﺓ ﻛﻤﺎ ﺃﻥ ﻟﻬﻢ ﺣ ‪‬ﻘﺎ ﺇﻥ ﺣﻀﺮﻭﺍ ﻗﺴﻤﺔ‬ ‫ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻭﺗﺤﺼﻞ ﺑﺬﻟﻚ ﺍﻟﺒﺮﻛﺔ ﻓﻲ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻧﺎﻫﻴﻚ ﻋﻦ ﻗﺼﺔ ﺍﻟﺠﻨﺔ ﺍﻟﺘﻲ‬ ‫ﺫﻛﺮﻫﺎ ﺭﺑﻨﺎ ﺗﻌﺎﻟﻰ ﻓﻲ ﺳﻮﺭﺓ »ﻥ«‪ .‬ﻗﺎﻝ ﻣﺠﺎﻫﺪ‪ :‬ﻛﺎﻧﻮﺍ ﻳﻠﻘﻮﻥ ﺍﻟﻌﺬﻕ ﻋﻨﺪ ﺍﻟﺼﺮﺍﻡ‬ ‫ﻣﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ ﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﺇﺫﺍ ﺻﺮﻣﻮﺍ ﺍﻟﻨﺨﻠﺔ ﻳﺠﻴﺌﻮﻥ ﺑﺎﻟﻌﺬﻕ‬ ‫ﻓﻴﺄﻛﻞ ﻣﻨﻪ ﻣ ﻦ ‪‬‬ ‫ﻓﻴﻌﻠﻘﻮﻧﻪ ﻓﻲ ﺟﺎﻧﺐ ﺍﻟﻤﺴﺠﺪ ﻓﻴﻀﺮﺑﻪ ﺑﻌﺼﺎﻩ ﺁﻛﻠﻪ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﺍﻟﺤﺴﻦ ﻓﻲ ﻣﻌﻨﻰ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ¨ § ¦ ¥ ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪ .[١٤١ :‬ﺇﻥ ﺣﻘﻪ ﺇﻃﻌﺎﻡ ﻣﻦ‬ ‫ﺣﻀﺮﻙ‪ ،‬ﻭﺗﺮﻙ ﻣﺎ ﺳﻘﻂ ﻣﻦ ﺍﻟﺰﺭﻉ ﻭﺍﻟﺘﻤﺮ ﻟﻤﻦ ﻳﻠﻘﻄﻪ)‪.(١‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٤٥/٢ :‬ ‪.٤٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪256‬‬ ‫‪ ٢١٧‬ز ة ا‪ab‬ر‪:‬‬ ‫ﻭﺭﺩ ﻓﻲ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﻓﻴﻤﺎ ﺳﻘﺖ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻌﻴﻮﻥ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻣﺎ ﺳﻘﻲ ﺑﺎﻟﺪﻭﺍﻟﻲ ﻭﺍﻟﻐﺮﺏ‬ ‫ﻧﺼﻒ ﺍﻟﻌﺸﺮ«)‪.(١‬‬ ‫ﺍﻟﻤﻄﺮ‬ ‫‬‫ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻌﻴﻮ ﻥ«؛ ﺍﻟﻤﺮﺍ ﺩ ﺑﺎﻟﺴﻤﺎﺀ‬ ‫‬‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻗﻮ ﻟﻪ‪» :‬ﻓﻴﻤﺎ ﺳﻘﺖ‬ ‫ﺍﻟﺴﻤﺎﺀ‬ ‫‬‫ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪» :‬ﺇﺫﺍ ﻧﺰﻝ‬‫ﻣﺠﺎﺯﺍ ﻣﻦ ﺑﺎﺏ ﺫﻛﺮ ﺍﻟﻤﺤ ‪‬ﻞ ﻭﺇﺭﺍﺩﺓ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻣﻨﻪ ‬ ‫‬ ‫ﺍﻷﻧﻬﺎﺭ ﺍﻟﺠﺎﺭﻳ ﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ‬‫‬‫ﺟﻤﻊ ﻋﻴﻦﻭﻫﻲ‬ ‫‬‫ﺑﺄﺭﺽ ﻗﻮﻡ«‪» .‬ﻭﺍﻟﻌﻴﻮ ﻥ«‪:‬‬ ‫ﺍﻟﺘﻲ ﻻ ﻳﺘﻜﻠﻒ ﻓﻲ ﺭﻓﻊ ﻣﺎﺋﻬﺎ ﺍﻵﻟﺔ ﻭﻻ ﺍﻟﺤﻤﻞ‪ ،‬ﻭﺑﻤﻌﻨﺎﻩ ﻣﺎ ﺷﺮﺏ ﺑﻌﺮﻭﻗﻪ ﻣﻦ‬ ‫ﺳﻤﺎﺀ ﻭﻻ ﺍﻵﻟﺔ‪ ،‬ﻭﻳﺴ ‪‬ﻤﻰ ‬ ‫‬ ‫ﺑﻌﻼ ﺑﻤﻮﺣﺪﺓ ﻣﻔﺘﻮﺣﺔ‬‫ﺍﻷﺭﺽ ﻭﻟﻢ ﻳﺤﺘﺞ ﺇﻟﻰ ﺳﻘﻲ‬ ‫ﺻﺮﺣﺖ ﺑﻪ ﺭﻭﺍﻳﺔ ﻣﺎﻟﻚ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﺒ‪‬ﺮ ﻋﻨﻪ ﻓﻲ‬‫ﻭﻋﻴﻦ ﻣﻬﻤﻠﺔ ﺳﺎﻛﻨﺔ‪ ،‬ﻭﻗﺪ ‪‬‬ ‫ﻣﺴﻠﻤﺎ ﺑﻘﻮﻟﻪ‪» :‬ﺃﻭ ﻛﺎﻥ ﻋﺜﺮ‪‬ﻳﺎ« ﺑﻔﺘﺢ ﺍﻟﻌﻴﻦ‬ ‫‬‫ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻋﻨﺪ ﺍﻟﺠﻤﺎﻋﺔ ﺇ ‪‬ﻻ‬ ‫ﻭﺍﺟﺐ ﻓﻲ ﻫﺬﻩ‬ ‫‬‫ﻓﺎﻟﻌ ﺸﺮ‬‫‪‬‬ ‫ﻭﺷﺪ ﺍﻟﺘﺤﺘ ‪‬ﻴﺔ‪ ،‬‬‫ﺍﻟﻤﻬﻤﻠﺔ ﻭﺑﺎﻟﻤﺜﻠﺜﺔ ﺍﻟﺨﻔﻴﻔﺔ ﻭﻛﺴﺮ ﺍﻟﺮﺍﺀ‬ ‫ﺍﻷﺻﻨﺎﻑ ﺑﻌﺪ ﺑﻠﻮﻍ ﺍﻟﻨﺼﺎﺏ‪.‬‬ ‫ﺍﻟﺪﻟﻮ ﺍﻟﺼﻐﻴﺮﺓ‪،‬‬ ‫‬‫ﺟﻤﻊ ﺩﺍﻟﻴﺔ ﻭﻫﻮ‬ ‫‬‫ﻗﻮ ﻟﻪ‪» :‬ﺑﺎﻟﺪﻭﺍﻟﻲ ﻭﺍﻟﻐ ﺮﺏ«؛ ﺍﻟﺪﻭﺍﻟﻲ‪:‬‬ ‫ﺍﻟﺪﻟﻮ ﺍﻟﻌﻈﻴﻤ ﺔ ﻳﺴ ﺘﻘﻰ ﺑﻬﺎ ﻋﻠﻰ‬ ‫‬‫ﺏ‪ :‬ﺑﻔﺘﺢ ﺍﻟﻤﻌﺠﻤﺔ ﻭﺳﻜﻮﻥ ﺍﻟﻤﻬﻤﻠﺔ‬ ‫ﻭﺍﻟﻐ ﺮ ‬ ‫ﻭﺧﺸﺐ ﻳﺼﻨﻊ ﻛﻬﻴﺌﺔ‬ ‫‬‫ﺩﻟﻮ ﻭﻧﺤﻮﻫﺎ‬ ‫‬‫ﺍﻟﺴﺎﻧﻴﺔ‪ .‬ﻭﻓﻲ ﺍﻟﻤﺼﺒﺎﺡ »ﺍﻟﺪﺍﻟﻴﺔ‪:‬‬ ‫ﺣﺒﻞ ﻳﺮﺑﻂ ﻃﺮﻓﻪ ﺑﺬﻟﻚ ﻭﻃﺮﻓﻪ ﺑﺠﺪﻉ ‬ ‫‬‫‬ ‫ﻳﺆﺧﺬ‬‫‪‬‬ ‫ﻭﻳﺸﺪ ﺑﺮﺃﺱ ﺍﻟﺪﻟﻮ ﺛ ‪‬ﻢ‬‫ﺍﻟﺼﻠﻴﺐ‬ ‫ﻗﺎﺋﻢﻋﻠﻰ ﺭﺃﺱ ﺍﻟﺒﺌﺮ ﻭﻳﺴﻘﻰ ﺑﻬﺎ‪ ،‬ﻓﻬﻲ ﻓﺎﻋﻠ ﺔ ﺑﻤﻌﻨﻰ ﻣﻔﻌﻮﻟﺔ‪ ،‬ﻭﺍﻟﺠﻤﻊ‬ ‫ﻓﻔﺴﺮﻫﺎ ﺑﺎﻟﻤﻨﺠﻨﻮﻥ«‪ .‬ﻭﺍﻟﻤﺮﺍﺩ ﻓﻲ‬ ‫ﻭﺷﺬ ﺍﻟﻔﺎﺭﺍﺑﻲ ﻭﺗﺒﻌﻪ ﺍﻟﺠﻮﻫﺮﻱ ‪‬‬‫‪‬‬‫ﺍﻟﺪﻭﺍﻟﻲ‪،‬‬ ‫‪‬‬ ‫ﻣﺘﻌﺪﺩﺓ ﺑﺄﻟﻔﺎﻅ ﻣﺘﻘﺎﺭﺑﺔ ﻓﻲ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻟﻢ ﻳﻘﻊ ﻟﻬﻢ ﻣﻦ‬ ‫ﺃﻳﻀﺎ ﺍﻟﺠﻤﺎﻋﺔ ﻣﻦ ﻃﺮﻕ‬ ‫ﺍﻟﺤﺪﻳﺚ ﺭﻭﺍﻩ ‬ ‫‬‫)‪(١‬‬ ‫ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﻛﻤﺎ ﻭﻗﻊ ﻟﻠﻤﺼﻨ‪‬ﻒ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺫﻛﺮﻭﻩ ﻓﻲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﻋﻨﺪ ﺑﻌﻀﻬﻢ ﻋﻦ‬ ‫ﻣﺮﺳﻼ ﻣﻦ ﺣﺪﻳﺚ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ﻭﻳﺴﺮ ﺑﻦ ﺳﻌﻴﺪ ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﺑﻦ ﻋﻤﺮ‪.‬‬‫‬‫ﺟﺎﺑﺮ‪ ،‬ﻭﺫﻛﺮﻩ ﻣﺎﻟﻚ‬ ‫ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪.٦٨/٢ :‬‬ ‫‪257‬‬‫ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻧﺼﻒ‬ ‫‬‫ﺍﻟﺤﺪﻳﺚ ﻣﺎ ﻳﺴﺘﺨﺮﺝ ﻣﻦ ﺍﻵﺑﺎﺭ ﻭﺍﻷﻧﻬﺎﺭ ﺑﺂﻟﺔ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻭﺟﺐ ﻓﻴﻪ‬ ‫ﺍﻟﻌﺸﺮ ﻟﺜﻘﻞ ﺍﻟﻤﺆﻭﻧﺔ‪ ،‬ﻓﻨﺎﺳﺐ ﺃﻥ ﻳﺨ ‪‬ﻔﻒ ﻋﻨﻪ ﻓﻲ ﻗﺪﺭ ﺍﻟﻮﺍﺟﺐ‪ .‬ﻭﻭﻗﻊ ﻓﻲ‬ ‫ﻧﺼﻒ ﺍﻟﻌﺸﺮ«‪ ،‬ﻭﻓﻲ ﺣﺪﻳﺚ‬ ‫‬‫ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪» :‬ﻭﻓﻲ ﻣﺎ ﺳﻘﻲ ﺑﺎﻟﻨﻀﺢ‬ ‫ﺍﻟﺒﻌﻴﺮ ﺍﻟﺬﻱ ﻳﺴﻘﻰ ﺑﻪ ﺍﻟﻤﺎﺀ ﻣﻦ‬ ‫‬‫ﺟﺎﺑﺮ‪» :‬ﺑﺎﻟﺴﺎﻧﻴﺔ« ﻣﻜﺎﻥ ﺍﻟﻨﻀﺢ‪ ،‬ﻭﺍﻟﺴﺎﻧﻴ ﺔ‬ ‫ﻣﺜﻞ ﻳﻘﺎﺱ ﻋﻠﻴﻪ ﻣﺎ ﻛﺎﻥ ﻓﻲ‬‫‬ ‫ﻛﺮﻩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ‬‫ﺍﻟﻨﺎﺿﺢ‪ ،‬ﻭﺫ ‬ ‫‬‫ﺍﻟﺒﺌﺮ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻪ‪:‬‬ ‫ﻇﺎﻫﺮ ﻓﻲ ﻋﺪﻡ ﺷﺮﻁ‬ ‫‬‫ﻭﻋﻤﻮﻡ ﺍﻟﺤﺪﻳﺚ‬‫‬‫ﻣﻌﻨﺎﻩ ﻣﻦ ﺍﻟﺒﻘﺮ ﻭﺍﻟﺤﻤﻴﺮ ﻭﻧﺤﻮﻫﺎ‪.‬‬ ‫ﺧﺼﻪ‬ ‫ﺑﻤﺆﻭﻧﺔ ﻭﺑﻐﻴﺮ ﻣﺆﻭﻧﺔ‪ ،‬ﻟﻜﻦ ‪‬‬‫ﺍﻟﻨﺼﺎﺏ ﻓﻲ ﺇﻳﺠﺎﺏ ﺯﻛﺎﺓ ﻛﻞ‪ ‬ﻣﺎ ﻳﺴﻘﻰ ‬ ‫ﺍﻟﺠﻤﻬﻮﺭ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﺳﻴﻖ ﻷﺟﻠﻪ ﻭﻫﻮ ﺍﻟﺘﻌﺒﻴﺮ ﺑﻴﻦ ﻣﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﻌﺸﺮ‬ ‫ﺃﻭﺳﻖﺻﺪﻗﺔ« ﻓﺈﻧ‪‬ﻪ‬‫‬ ‫ﺃﻭ ﻧﺼﻔ ﻪ‪ ،‬ﺑﺨﻼﻑ ﺣﺪﻳﺚ‪» :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺴﺔ ‬ ‫ﻋﻤﻼ ﺑﺎﻟﺪﻟﻴﻠﻴﻦ‪،‬‬‫‬‫ﺍﻟﺠﻤﻬﻮﺭ‬ ‫‬‫ﺍﻟﻤﺨﺮﺝ ﻣﻨﻪ ﻭﻗﺪﺭﻩ ﻓﺄﺧﺬ ﺑﻪ‬ ‫‬‫ﻣﺴﺎﻕ ﻟﺒﻴﺎﻥ ﺟﻨﺲ‬ ‫ﻥ ﺍﻟﺨﺎﺹ ﻳﻘﻀﻲ ﻋﻠﻰ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺃ ‪‬‬‫ﻭﺭ ‪‬ﺩ ﺑﺄ ‪‬‬‫‬ ‫ﻥ »ﻓﻴﻤﺎ‬‫ﻭﺃﺧﺬ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺑﻌﻤﻮﻣﻪ‪ .‬‬ ‫ﺳﻘﺖ« ﻋﺎ ‪‬ﻡ ﻳﺸﻤﻞ ﺍﻟﻨﺼﺎﺏ ﻭﺩﻭ ﻧﻪ‪» ،‬ﻭﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺴﺔ ﺃﻭﺳﻖ ﺻﺪﻗﺔ«‬ ‫ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ‬ ‫‬‫ﺧﺎﺻﺎ ﺑﻘﺪﺭ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﻣﻘﺘﻀﻰ ﻣﺬﻫﺐ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‬ ‫‪‬‬ ‫ﺟﻤﻴﻊ ﻣﺎ ﺃﻧﺒﺘﺖ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﺜﻤﺎﺭ ﻭﺍﻟﺨﻀﺮﻭﺍﺕ‪ .‬ﻭﻋﻨﺪ ﺍﻟﺠﻤﻬﻮﺭ ﻻ ﺗﺠﺐ‬ ‫ﻭﺿﺎﺑﻄﻪ‬ ‫‬‫ﺇ ‪‬ﻻ ﻓﻲ ﺃﺟﻨﺎﺱ ﻣﺨﺼﻮﺻﺔ ﻣﻦ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ ﻭﺃﻧﻮﺍﻉ ﺍﻟﺤﺒﻮﺏ‪،‬‬ ‫ﺃﻧ‪‬ﻬﺎ ﻻ ﺗﺠﺐ ﺇ ‪‬ﻻ ﻓﻴﻤﺎ ﻳﻜﺎﻝ ﻣ ‪‬ﻤﺎ ‪‬‬ ‫ﻳﺪﺧﺮ ﻟﻼﻗﺘﻴﺎﺕ ﻓﻲ ﺣﺎﻝ ﺍﻻﺧﺘﻴﺎﺭ‪،‬‬ ‫ﻭﺗﻤﺴﻜﻮﺍ ﺑﻤﺎ ﺭﻭﻱ ﻣﺮﻓﻮ ﻋﺎ‪» :‬ﻻ ﺯﻛﺎﺓ ﻓﻲ ﺍﻟﺨﻀﺮﻭﺍﺕ« ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻋﻦ‬‫‪‬‬ ‫ﻣﻌﺎﺫ ﻣﺮﻓﻮ ﻋﺎ‪.‬‬ ‫ﻣﺮﺳﻞ ﻣﻮﺳﻰ ﺑﻦ ﻃﻠﺤﺔ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ‬‫‬‫ﺷﻲﺀ ﺇ ‪‬ﻻ‬ ‫‬‫ﻳﺼﺢ ﻓﻴﻪ‬‫‪‬‬‫ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﻻ‬ ‫ﻭﻫﻮ ﺩﺍ ‪‬ﻝ ﻋﻠﻰ ﺃ ‪‬ﻥ ﺍﻟﺰﻛﺎﺓ ﺇﻧ‪ ‬ﻤﺎ ﻫﻲ ﻓﻴﻤﺎ ﻳﻜﺎﻝ ﻣ ‪‬ﻤﺎ ‪‬‬ ‫ﻳﺪﺧﺮ ﻟﻼﻗﺘﻴﺎﺕ ﻓﻲ ﺣﺎﻝ‬ ‫ﺍﻻﺧﺘﻴﺎﺭ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺠﻤﻬﻮﺭ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ٦٨/٢ :‬ ‪ ،٧٠‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ‪ ٦٢٥ :١ :‬ ‪.٦٢٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪258‬‬ ‫‪ E R>T a/ ٢١٨‬ا‪ab‬ر _ ‪ %‬وا‪:-‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﺍﺧﺘﻠﻒ ﻓﻴﻤﺎ ﻳﺴﻘﻰ ﺑﺎﻟﺰﺟﺮ ﻭﺍﻟﻨﻬﺮ‪ ،‬ﻓﻘﺎﻝ‬ ‫ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ ‪ : 5‬ﻳﺆﺧﺬ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﻣﺎ ﺃﺩﺭﻙ ﻣﻦ ﺍﻟﺜﻤﺎﺭ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪:‬‬ ‫ﻋﻠﻰ ﺍﻷﻛﺜﺮ ﻣﻤﺎ ﺳﻘﻴﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺰﺟﺮ ﺃﻭ ﺍﻟﻨﻬﺮ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ‪ : 5‬ﻋﻠﻰ‬ ‫ﻗﺪﺭ ﻣﺎ ﺳﻘﻴﺖ ﻋﻠﻴﻪ ﺑﺎﻟﺤﺼﺺ ﺗﻜﻮﻥ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻋﻠﻰ ﻣﺎ ﺃﺳﺴﺖ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﺗﺄﺳﻴﺲ ﺍﻟﺰﺭﻉ ﻏﺮﺳﻪ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ ﻭﺍﻷﺣﺐ ﻋﻨﺪﻧﺎ ﺃﻥ ﺗﺆﺧﺬ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ‬ ‫ﻣﺎ ﺃﺩﺭﻙ؛ ﻷﻥ ﺍﻟﺰﻛﺎﺓ ﻻ ﺗﺠﺐ ﺇﻻ ﺑﻌﺪ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﻳﺎﺩ‪ :‬ﻛﺎﻥ‬ ‫ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ 5‬ﻳﺄﺧﺬ ﺑﻘﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺗﺆﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﻣﺎ ﺃﺩﺭﻛﺖ ﻋﻠﻴﻪ ﺍﻟﺜﻤﺮﺓ‪.‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﺯﺭﻉﺯﺭﻉ ﻋﻠﻰ ﻓﻠﺞ ﻭﻳﺒﺲ ﺍﻟﻔﻠﺞ ﻭﺍﻟﺰﺭﻉ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺴﻘﻲ ﻓﺴﻘﺎﻩ‬ ‫ﻋﻠﻰ ﺍﻟﺰﺟﺮ ﻓﻔﻴﻪ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺯﺭﻉ ﻋﻠﻰ ﺍﻟﺰﺟﺮ ﻓﺴﻘﺎﻩ ﺍﻟﻐﻴﺚ‪ ،‬ﻭﻫﻮ‬ ‫ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺴﻘﻲ‪ ،‬ﻓﻔﻴﻪ ﺍﻟﻌﺸﺮ ﺗﺎﻡ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻴﻞ ﻓﻲ ﺍﻟﻨﺨﻞ ﺍﻟﺘﻲ ﺗﻜﻮﻥ ﻓﻲ‬ ‫ﺃﺭﺽ ﺗﺰﺭﻉ ﻋﻠﻰ ﺍﻟﺰﺟﺮ‪ ،‬ﻭﻳﺸﺮﺏ ﺍﻟﻨﺨﻞ ﻣﻦ ﺳﻘﻲ ﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻫﺬﻩ‬ ‫ﺍﻟﻨﺨﻞ ﺗﺜﻤﺮ ﻋﻠﻰ ﻏﻴﺮ ﺳﻘﻲ ﻭﻟﻮ ﻟﻢ ﺗﺰﺭﻉ ﻫﺬﻩ ﺍﻷﺭﺽ ﻓﻔﻲ ﺛﻤﺮﺓ ﺍﻟﻨﺨﻞ ﺍﻟﺰﻛﺎﺓ‬ ‫‬ ‫ﻛﺎﻣﻼ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻨﺨﻞ ﻻ ﺗﺜﻤﺮ ﺇﻻ ﺑﺎﻟﺴﻘﻲ ﻓﻔﻴﻬﺎ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪،‬‬‫ﺍﻟﻌﺸﺮ‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻨﺨﻞ ﺗﺜﻤﺮ ﺑﻐﻴﺮ ﺳﻘﻲ ﻭﻟﻜﻦ ﺗﻜﻮﻥ ﺛﻤﺮﺗﻬﺎ ﺇﺫﺍ ﺳﻘﻴﺖ ﺃﺣﺴﻦ‬ ‫‬ ‫ﻛﺎﻣﻼ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻨﺨﻞ ﻓﻲ ﻫﺬﻩ‬ ‫ﻭﺃﻛﺜﺮ ﻓﺈﻧﻪ ﻻ ﻳﻨﻈﺮ ﻓﻲ ﺫﻟﻚ ﻭﻓﻴﻬﺎ ﺍﻟﻌﺸﺮ‬ ‫ﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﺗﻜﻮﻥ ﺯﻛﺎﺗﻬﺎ ﻋﻠﻰ ﻣﺎ ﺃﺩﺭﻛﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻮﻝ ﻳﺤﺴﺐ ﻛﻢ ﺷﺮﺑﺖ ﻓﻲ‬ ‫ﺍﻟﺴﻨﺔ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﻓﺘﻘﺴﻢ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺣﺴﺎﺏ ﺫﻟﻚ‪ ،‬ﻓﺤﺼﺔ‬ ‫ﺍﻟﺴﻨﺔ ﻧﺼﻒ ‪‬‬ ‫‪‬‬ ‫ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﻟﺰﺟﺮ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺣﺼﺔ ﻣﺎ ﻟﻢ ﺗﺸﺮﺏ ﺍﻟﻌﺸﺮ‬ ‫ﻣﺎ ﺷﺮﺑﺖ ﻣﻦ ‪‬‬ ‫‬ ‫ﻛﺎﻣﻼ‪.‬‬‫‬ ‫ﻛﺎﻣﻼ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺴﻖ ﻫﺬﻩ ﺍﻟﻨﺨﻞ ﺳﻨﺔ ﻛﺎﻣﻠﺔ ﺣﺘﻰ ﺣﺼﺪﺕ ﻓﻔﻴﻬﺎ ﺍﻟﻌﺸﺮ‬ ‫ﻭﻳﻮﺟﺪ ﻓﻲ ﺑﻌﺾ ﺍﻵﺛﺎﺭ ﺃﻥ ﺯﻛﺎﺓ ﻫﺬﻩ ﺍﻟﻨﺨﻞ ﻧﺼﻒ ﺍﻟﻌﺸﺮ؛ ﻷﻧﻪ ﻻ ﺗﺴﻘﻲ ﻋﻠﻰ‬ ‫ﺍﻟﻨﻬﺮ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﺃﺩﺭﻛﺖ ﻋﻠﻰ ﺍﻟﺰﺟﺮ ﻭﺍﻟﺰﺟﺮ ﺃﻛﺜﺮ ﺷﺮﺑﻬﺎ ﻋﻠﻴﻪ‬ ‫ﻓﻔﻴﻬﺎ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺇﻥ ﺃﺩﺭﻛﺖ ﻋﻠﻰ ﺍﻟﺰﺟﺮ ﻭﺃﻛﺜﺮ ﺷﺮﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻠﺞ ﻓﻔﻴﻬﺎ ﺍﻟﻌﺸﺮ‪.‬‬ ‫‪259‬‬‫ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﻗﺪﺭ ﺍﻷﺟﺰﺍﺀ ﺑﺤﺴﺐ ﻣﺎ ﺳﻘﻲ ﻋﻠﻰ ﺍﻟﺰﺟﺮ ﻭﻣﺎ‬ ‫ﻟﻢ ﻳﺰﺟﺮ‪ ،‬ﺛﻢ ﻳﺤﺴﺐ ﺑﺎﻷﺟﺰﺍﺀ ﻭﺗﺆﺧﺬ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﻭﻓﻲ ﺟﻮﺍﺏ ﻣﻮﺳﻰ ﺑﻦ ﻋﻠﻲ ‪ 5‬ﺇﻟﻰ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻟﺤﻜﻢ ‪ ، 5‬ﻓﻲ ﻧﺨﻞ‬ ‫ﺃﻫﻞ ﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﺳﻘﻲ ﻧﺨﻠﻪ ﻓﻲ ﺍﻟﻤﺤﻈﺮ ﻭﻗﺪ ﻋﺮﻓﺖ ﺍﻟﻨﺨﻞ ﺑﺄﻟﻮﺍﻧﻬﺎ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻻ ﻳﺒﺮﺋﻪ ﺫﻟﻚ ﺍﻟﺴﻘﻲ‬ ‫ﻭﺃﺩﺭﻛﺖ ﻓﺬﻟﻚ ﻻ ﻳﺒﺮﺋﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺍﻟﻜﺎﻣﻠﺔ ﻟﺘﻠﻚ ‪‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺻﺎﺭﺕ ﻓﻲ ﺣﺪ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﻭﺳﻘﻲ ﺍﻟﻘﻴﻆ ﻟﻠﺤﻮﻝ‬‫ﻟﻠﺜﻤﺮﺓ ﺍﻟﻤﻘﺒﻠﺔ ‬ ‫ﻻ ﻳﻌﺬﺭﻩ ﻣﻦ ﺍﻟﻌﺸﺮ ﺗﺎ ‪‬ﻣﺎ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺯﺭﻉ ﻓﻲ ﺃﺭﺽ ﺍﻟﻨﺨﻞ ‬ ‫ﺻﻴﻔﺎ ﻭﺳﻘﻲ ﺍﻟﺰﺭﻉ‬ ‫ﺇﻟﻰ ﺃﻥ ﺣﺼﺪ ﺍﻟﺰﺭﻉ ﻓﻼ ﻳﺒﻄﻞ ﺳﻘﻲ ﺍﻟﺼﻴﻒ ﺍﻟﻌﺸﺮ ﻣﻦ ﺍﻟﻨﺨﻞ ﺇﻻ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻬﺎ‬ ‫ﺃﺛﻤﺮﺕ ﻣﻦ ﺫﻟﻚ ﺍﻟﺴﻘﻲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺩﺭﺍﻙ ﺛﻤﺮﺓ ﺍﻟﻨﺨﻞ ﻋﻠﻰ ﺍﻟﺴﻘﻲ ﺑﺎﻟﺰﺟﺮ ﻓﻔﻴﻬﺎ‬ ‫ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺇﻥ ﺳﻘﻴﺖ ‬ ‫ﺻﻴﻔﺎ ﺃﻭ ‬ ‫ﻗﻴﻈﺎ ﻓﻔﻴﻬﺎ ﺍﻟﻌﺸﺮ ﺗﺎ ‪‬ﻣﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ‪ :‬ﻭﻛﻞ ﻧﺨﻠﺔ ﻻ ﺗﺴﻘﻰ ﺑﺰﺟﺮ ﻭﻻ ﻧﻬﺮ ﻓﺎﻟﻌﺸﺮ ﻓﻴﻬﺎ ﺗﺎﻡ‪ ،‬ﻭﺇﻥ‬ ‫ﺯﺭﻋﺖ ﺃﺭﺿﻪ ﻭﺳﻘﻴﺖ ﺑﺎﻟﺰﺟﺮ ﺣﺘﻰ ﺃﺩﺭﻛﺖ ﺛﻤﺮﺗﻬﺎ ﻋﻠﻰ ﺫﻟﻚ ﻓﻔﻴﻬﺎ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪،‬‬ ‫ﻭﻣﺎ ﻳﺴﻘﻰ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻤﺎﺭ ﺑﺎﻟﺰﺟﺮ ﻭﺍﻷﻧﻬﺎﺭ ﺃﻭ ﺳﻘﺎﻩ ﺍﻟﻐﻴﺚ ﻓﺎﻟﺼﺪﻗﺔ ﻓﻴﻪ ﻋﻠﻰ‬ ‫ﻣﺎ ﺃﺳﺲ ﻭﻗﻮﻝ‪ :‬ﻋﻠﻰ ﻣﺎ ﺃﺩﺭﻙ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺑﺎﻟﻤﻘﺎﺳﻤﺔ‪ ،‬ﻭﻳﻨﻈﺮ ﻛﻢ ﺷﺮﺏ ﻣﻦ ﺷﺮﺑﻪ‪ ،‬ﺛﻢ‬ ‫ﻳﻨﻈﺮ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺫﻟﻚ ﺑﺎﻟﺰﺟﺮ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺑﻐﻴﺮ ﺯﺟﺮ ﻣﻦ ﺳﻘﻲ ﺍﻟﻐﻴﺚ ﺃﻭ ﺍﻷﻧﻬﺎﺭ ﻓﻴﻌﻠﻢ‬ ‫ﺃﻧﻪ ﻧﺼﻒ ﺃﻭ ﺛﻠﺚ ﺃﻭ ﺭﺑﻊ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻓﺘﺆﺧﺬ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻷﺟﺰﺍﺀ‪،‬‬ ‫ﻓﻔﻲ ﺍﻟﺠﺰﺀ ﺍﻟﺬﻱ ﺷﺮﺑﺖ ﻓﻴﻪ ﺑﺎﻟﻐﻴﺚ ﻭﺍﻷﻧﻬﺎﺭ ﺍﻟﻌﺸﺮ ﺗﺎﻡ‪ ،‬ﻭﺍﻟﺠﺰﺀ ﺍﻟﺬﻱ ﺷﺮﺏ‬ ‫ﺇﻟﻲ‪ ،‬ﻭﻛﻞ ﺭﺃﻱ ﺍﻟﻌﻠﻤﺎﺀ ﺣﺴﻦ ﺟﻤﻴﻞ‪.‬‬ ‫ﺑﺎﻟﺰﺟﺮ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺃﺣﺐ ‪‬‬ ‫ﻭﺇﺫﺍ ﻓﺴﻠﺖ ﺍﻟﻨﺨﻞ ﻋﻠﻰ ﺳﻘﻲ ﺍﻟﺰﺟﺮ ﺛﻢ ﺭﻓﻊ ﻋﻨﻬﺎ ﺍﻟﺰﺟﺮ ﺑﻌﺪﻣﺎ ﺻﺎﺭﺕ‬ ‫ﺗﺜﻤﺮ ﻓﺜﻤﺮﺗﻬﺎ ﺍﻟﺘﻲ ﺣﻤﻠﺖ ﺑﻬﺎ ﻭﻫﻲ ﺗﺰﺟﺮ ﻓﻔﻴﻬﺎ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺍﻟﺬﻱ ﺣﻤﻠﺖ‬ ‫ﺑﻬﺎ ﺑﻌﺪﻣﺎ ﺭﻓﻊ ﻋﻨﻬﺎ ﺍﻟﺰﺟﺮ ﺍﻟﻌﺸﺮ ﺗﺎﻡ)‪.(١‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٥٩٦ /٣ :‬ ‪.٥٩٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪260‬‬ ‫‪ ٢١٩‬اء اﻷرض وا‪ 'G <-‬رة ‪ '/‬رع اﻷرض و‪ ab‬ا‪:<-‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﻓﻲ ﺍﻟﻤﺮﺀ ﻳﺸﺘﺮﻱ ﺍﻷﺭﺽ ﻭﺍﻟﻨﺨﻞ ﻟﻠﺘﺠﺎﺭﺓ‪ ،‬ﻓﻴﺰﺭﻉ ﺍﻷﺭﺽ ﻭﻳﺜﻤﺮ ﺍﻟﻨﺨﻞ‪ ،‬ﻓﻜﺎﻥ‬ ‫ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻳﻘﻮﻣﻪ ﻗﻴﻤﺘﻪ ﺇﺫﺍ‬ ‫ﺣﺎﻝ ﻋﻠﻴﻪ ﻓﺰﻛﺎﻩ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ‪ :‬ﺇﺫﺍ ﺍﺷﺘﺮﺍﻩ ﻟﻐﻴﺮ ﺗﺠﺎﺭﺓ ﻓﺄﺩﺭﻙ ﺯﻛﺎﺓ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﻗﺒﻞ ﺫﻟﻚ ﺿﻤﻦ‪ ،‬ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺃﺭﺽ ﻓﺰﺭﻋﻬﺎ ﻋﻠﻴﻪ ﺍﻟﻌﺸﺮ‪،‬‬ ‫ﻭﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ‪ :‬ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﻣﺎ ﺯﺭﻉ‪ ،‬ﻭﻳﻘﻮﻡ ﺍﻷﺭﺽ ﻋﻨﺪ ﺭﺃﺱ‬ ‫ﻏﺮﺍﺳﺎ ﻏﻴﺮ ﻧﺨﻞ‪ ،‬ﻭﺯﺭﻉ ﻏﻴﺮ ﺣﻨﻄﺔ‬ ‫‬‫ﺍﻟﺤﻮﻝ ﻭﻳﺰﻛﻴﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﺯﻛﺎﻫﺎ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺍﻷﺭﺽ ﻭﺍﻟﻨﺨﻞ‬ ‫ﺧﺎﺻﺔ ﺍﻷﺻﻞ ﻣﻨﻬﺎ ﺇﻧﻪ ﺇﺫﺍ ﺍﺷﺘﺮﻯ ﻟﻠﺘﺠﺎﺭﺓ‪ ،‬ﺃﻧﻪ ﺩﺍﺧﻞ ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﺘﺠﺎﺭﺓ ﺑﻨﻔﺴﻪ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺟﻤﻴﻊ ﺍﻷﺻﻮﻝ ﺍﻟﺘﻲ ﻟﻴﺲ ﻓﻴﻬﺎ ﺑﻨﻔﺴﻬﺎ ﺯﻛﺎﺓ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﺤﻤﻮﻝ‬ ‫ﺑﻨﻔﺴﻪ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﺨﺮﺝ ﻋﻨﺪﻱ ﻣﺎ ﺃﺛﻤﺮﺕ ﺍﻷﺻﻮﻝ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﺜﻤﺎﺭ‬ ‫ﺍﻟﺘﻲ ﻟﻴﺲ ﻓﻴﻬﺎ ﺯﻛﺎﺓ ﺑﺰﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ‪ ،‬ﻓﻬﻮ ﻣﺜﻞ ﻗﻴﻤﺔ ﺍﻷﺻﻮﻝ ﻭﺗﺒﻊ ﻟﻪ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﺃﺛﻤﺮ‬ ‫ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺓ ﺛﻤﺮﺓ ﺗﺠﺐ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﺑﺎﻟﺴﻨﺔ ﻣﻦ ﺍﻟﺜﻤﺎﺭ‪ ،‬ﻓﻤﻌﻲ‪ ،‬ﺃﻧﻪ‬ ‫ﻳﺨﺘﻠﻒ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺍﻟﺰﻛﺎﺓ ﻓﻴﻪ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﺯﻛﺎﺗﻪ‬ ‫ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ‪ ،‬ﻭﻻ ﻳﻨﺘﻘﻞ ﻟﻤﻌﻨﻰ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻋﻤﻞ ﻋﻠﻰ ﻣﺎﻟﻪ ﻣﻦ ﺍﻟﺜﻤﺎﺭ ﻓﻲ ﻫﺬﺍ‬ ‫ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻨﺪﻱ‪ ،‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳﺰﻛﻲ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ‪ ،‬ﺛﻢ ﻳﺪﺧﻞ ﻋﻠﻴﻪ‬ ‫ﻋﺮﻭﺿﺎ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﺇﺫﺍ ﺛﺒﺖ ﺃﻥ‬ ‫‬‫ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ ﺇﺫﺍ ﺟﺎﺀ ﻭﻗﺖ ﺯﻛﺎﺗﻬﺎ‪ ،‬ﻭﺛﺒﺘﺖ‬ ‫ﻓﻴﻪ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ ﻓﻲ ﺫﻟﻚ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﺈﺫﺍ ﺯﻛﻰ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﺑﻘﻲ‬ ‫ﺣﺘﻰ ﺗﻨﺘﻘﻞ ﺇﻟﻰ ﺗﺠﺎﺭﺓ ﺇﻟﻰ ﻏﻴﺮﻩ‪ ،‬ﺃﻭ ﺗﺒﺎﻉ ﺑﺬﻫﺐ ﺃﻭ ﻓﻀﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﻠﺤﻘﻪ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺮﺩ ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ)‪.(١‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٨٨/١٨ :‬‬ ‫‪261‬‬‫ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫‪  Y>T <3 ٢٢٠‬ز ة ا رع‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺃﺟﺮﺓ ﺍﻟﺸﺎﺋﻒ‪ :‬ﻫﻞ ﻋﻠﻰ ﺍﻟﺰﻛﺎﺓ ﺷﻲﺀ ﻣﻨﻬﺎ‪ ،‬ﺃﻡ‬ ‫ﺗﻜﻮﻥ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺰﺭﻉ ﺧﺎﺻﺔ؟ ﻭﻣﺎ ﻳﻌﺠﺒﻚ ﻓﻲ ﺍﻟﺪﺍﺋﺲ ﻭﺍﻟﺤﺎﺯﺭ ﻭﺍﻟﺤﺎﻣﻞ‬ ‫ﻭﺍﻟﺮﺍﻗﺐ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺃﺟﺮﺓ ﺍﻟﺸﻮﺍﻑ ﻭﺍﻟﺤﺰﺍﺭ ﻭﻧﺤﻮﻫﻤﺎ ﺧﻼﻑ‪ ،‬ﻗﻴﻞ‪:‬‬ ‫ﻳﺠﺐ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﺃﻥ ﻳﺰﻛﻲ ﻋﻦ ﻗﺪﺭ ﻣﺎ ﺃﻋﻄﺎﻫﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺐ ﻋﻠﻴﻪ)‪.(١‬‬ ‫‪ ./ ٢٢١‬ذ  اﻷرض ج و‪ 06‬أدان ;=‪:‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﻓﻴﻤﻦ ﺯﺭﻉ ﺃﺭﺿﻪ ﺣﺒ‪‬ﺎ ﻭﻗﺪ ﺃﺩﺍﻥ ﺻﺎﺣﺒﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻳﻘﻀﻲ ﺩﻳﻨﻪ ﻭﻳﺰﻛﻲ‬ ‫ﻣﺎ ﺑﻘﻲ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻤﺎ ﻳﺒﻘﻰ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﻭﻣﻜﺤﻮﻝ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺷﺮﻳﻚ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﺑﻮ ﺛﻮﺭ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻻ ﻳﺰﻛﻲ ﻣﺎ ﺃﻧﻔﻖ ﻋﻠﻰ ﺛﻤﺮﺗﻪ ﺧﺎﺻﺔ‪ ،‬ﻭﺃﻭﺟﺒﺖ ﻃﺎﺋﻔﺔ ﻓﻲ‬ ‫ﺫﻟﻚ ﺍﻟﻌﺸﺮ ﻭﻟﻢ ﻳﺴﻘﻂ ﻋﻨﻪ ﺷﻴ ﺌﺎ ﻣﻤﺎ ﺃﺩﺍﻥ ﻋﻠﻴﻪ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺰﻫﺮﻱ ﻭﻣﺎﻟﻚ ﺑﻦ‬ ‫ﺃﻧﺲ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﺑﻦ ﺃﺑﻲ ﻟﻴﻠﻰ ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ‪ ،‬ﻭﻫﻮ ﻳﺸﺒﻪ ﻣﺬﻫﺐ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﻣﻦ ﻗﻮﻟﻪ ﻗﺎﻝ‪ :‬ﺇﻧﻚ ﻫﻨﺎ‪ ...‬ﻭﻻ ﻳﺠﻤﻊ ﺍﻟﻤﺬﻫﺒﻲ ﻓﻼ ﺻﺪﻗﺔ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻌﻠﻢ ﺇﻻ ﺑﻘﻮﻟﻪ ﻟﻢ ﻳﻘﺒﻞ ﺩﻋﻮﺍﻩ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﻫﺬﺍ ﺇﻟﻰ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻤﺬﻫﺒﻴﻦ ﺃﻗﺮﺏ‪ ،‬ﻭﺑﺎﻟﻘﻮﻝ ﺍﻷﻭﻝ‬ ‫ﺃﻗﻮﻝ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻋﺎﻣﺔ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺇﻥ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ‬ ‫ﻻ ﺗﺤﻄﻬﺎ ﺍﻟﺪﻳﻮﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺭﺃﺱ ﺍﻟﻤﺎﻝ ﻭﺍﻟﺪﻳﻦ ﻋﻠﻴﻪ ﻓﻲ ﺫﻣﺘﻪ ﻓﻲ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٧٥/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪262‬‬ ‫ﺟﻤﻴﻊ ﻣﺎ ﺃﺩﺍﻥ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ ﻓﻲ ﺑﻌﺾ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‬ ‫ﺇﻧﻪ ﺇﻥ ﻛﺎﻥ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻣﻦ ﺟﻨﺴﻬﺎ ﻓﺤﻞ ﻋﻠﻴﻪ ﻗﺒﻞ ﻭﺟﻮﺑﻬﺎ ﻛﺎﻧﺖ ﻣﺴﺘﻬﻠﻜﺔ ﺑﻤﻌﻨﻰ‬ ‫ﺛﺒﻮﺗﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻣﻦ ﻏﻴﺮ ﺟﻨﺴﻬﺎ ﺃﻭ ﺣ ‪‬ﻞ ﻋﻠﻴﻪ ﻣﻦ ﺑﻌﺪ ﻭﺟﻮﺑﻬﺎ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﺟﻨﺴﻬﺎ ﻟﻢ ﻳﺤﻂ ﻋﻨﻪ ﺯﻛﺎﺗﻬﺎ ﻭﻻ ﺷﻲﺀ ﻣﻨﻬﺎ‪ .‬ﻭﻣﻌﻲ‪ ،‬ﺇﻧﻪ‬ ‫ﻳﺨﺮﺝ ﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻪ ﺇﻥ ﻛﺎﻥ ﺩﻳﻨﻪ ﺫﻟﻚ ﻋﻠﻰ ﻋﻴﺎﻟﻪ ﻛﺎﻥ ﻣﺮﻓﻮ ﻋﺎ ﻟﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ ﻛﺎﻥ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺟﻨﺴﻬﺎ ﻟﻢ ﻳﺤﻂ ﻋﻨﻪ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﺑﻘﻲ ﻣﻦ‬ ‫ﺑﻌﺪ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺇﺫﺍ ﺛﺒﺖ ﺃﻥ ﻳﺤﻂ ﻋﻨﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻔﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ ﻋﻨﺪﻱ‪ :‬ﺇﻧﻪ ﻓﻴﻤﺎ‬ ‫ﺑﻘﻲ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻛﺎﻥ ﻣﻤﺎ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﻻ ﻳﺠﺐ‪ ،‬ﻭﺟﺐ ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﺜﻤﺮﺓ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﺎﻗﻲ ﻣﻤﺎ ﻳﺨﺮﺝ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻏﻴﺮ ﺗﻜﺎﺳﺮ‪ .‬ﻭﻓﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ‪:‬‬ ‫ﺇﺫﺍ ﻭﺟﺐ ﺭﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻣﻨﻪ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﻓﻴﻤﺎ ﺑﻘﻲ ﺯﻛﺎﺓ ﺣﺘﻰ ﻳﺒﻘﻰ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﻣﻦ ﻏﻴﺮﻩ‪ :‬ﻭﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﺑﻌﺾ ﻣﺎ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﺜﻤﺎﺭ‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﺫﻟﻚ ﺇﻥ‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﻥ ﺗﺆﺩﻯ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﺜﻤﺎﺭ ﻗﺒﻞ ‪‬‬ ‫ﻻ ﻳﻄﺮﺡ ﻣﻨﻬﺎ ‪‬‬ ‫ﺷﺎﺀ ﺍﷲ ﺍﺑﺘﻐﺎﺀ ﻣﺎ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻭﺍﻓﻖ ﻓﻲ ﺫﻟﻚ ‪ ƒ‬ﻓﻲ ﺃﻋﻤﺎﻟﻪ ﻓﻬﻮ ﺃﻓﻀﻞ ﻋﻨﺪﻱ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٠/١٧ :‬‬ ‫‪263‬‬ ‫‪0‬ى ‪$%‬از ‪ ]m‬د‪ +/‬ا ة‬ ‫‪ ]m ٢٢٢‬د‪ +/‬ا ة‪:‬‬ ‫ﻣﻌﻠﻮﻣﺎ ﺑﻘﻮﻟﻪ‪§ ¦ ¥ ﴿ :‬‬‫‬‫ﺫﻛﺮ ﺭﺑﻨﺎ ﺗﻌﺎﻟﻰ ﻹﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻭﻗ ﺘﺎ‬ ‫¨ ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ .[١٤١ :‬ﻭﻗﺪ ﻣﻨﻊ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺗﺄﺧﻴﺮ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﻭﻗﺖ ﺍﻟﻮﺟﻮﺏ‬ ‫ﻋﺎﺻﻴﺎ)‪.(١‬‬ ‫‬‫ﻭﺇﻣﻜﺎﻥ ﺍﻷﺩﺍﺀ‪ ،‬ﺣﺘﻰ ﻋﺪﻭﺍ ﻣﺆﺧﺮﻫﺎ ﺑﻌﺪ ﺫﻟﻚ‬ ‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﻻ ﻳﺴﻊ ﺗﺄﺧﻴﺮ ﺍﻟﺰﻛﺎﺓ ﻭﻻ ﺍﻟﺤﺞ ﻋﻨﺪ‬ ‫ﻭﻗﺖ ﺇﻣﻜﺎﻥ ﺍﻷﺩﺍﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﻊ ﻣﺎ ﻟﻢ ﻳﻘﺼﺪ ﺍﻟﺘﺮﻙ‪ ،‬ﻓﺈﻥ ﻗﺼﺪ ﺍﻟﺘﺮﻙ ﻓﻬﻮ ﺍﻟﻤﺎﻧﻊ‬ ‫ﻭﺍﻟﻤﺘﻬﺎﻭﻥ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﺴﺘﺤﻖ ﺍﻟﺒﺮﺍﺀﺓ ﻣﻨﻪ)‪.(٢‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﺍﻟﻤﺆﺧﺮﺓ ﺩﻭﻥ ﺯﻳﺎﺩﺓ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻣﻦ‬ ‫ﻟﺰﻣﺘﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻟﻢ ﻳﺨﺮﺟﻬﺎ ‬ ‫ﺟﻬﻼ ﻣﻨﻪ ﺑﻬﺎ ﺛﻢ ﻋﻠﻢ ﺑﻬﺎ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺨﺮﺟﻬﺎ‪ ،‬ﻫﻞ‬ ‫ﻋﻠﻴﻪ ﺯﻳﺎﺩﺓ؟ ﺃﻡ ﻳﺨﺮﺟﻬﺎ ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﺖ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﻋﻠﻴﻪ ﺇﺧﺮﺍﺟﻬﺎ ﻛﻤﺎ ﻭﺟﺒﺖ ﻋﻠﻴﻪ)‪.(٣‬‬ ‫ﻭﻳﻘﻮﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻻ ﻳﺠﻮﺯ ﺗﺄﺧﻴﺮ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﺑﻌﺪ ﻭﺟﻮﺑﻬﺎ‬ ‫ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺃﺩﺍﺋﻬﺎ‪ ،‬ﻭﻣﻦ ﺟﺤﺪ ﻭﺟﻮﺑﻬﺎ ﻛﻔﺮ‪ ،‬ﻭﻣﻦ ﺍﻣﺘﻨﻊ ﻋﻦ ﺃﺩﺍﺋﻬﺎ ‬ ‫ﺑﺨﻼ ﺑﻬﺎ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ‪.٤٩/٢ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ .‬ﺣﻜﻢ ﺍﻟﻘﺼﺮ ﻓﻲ ﺑﻠﺪ ﻟﻪ ﻓﻴﻬﺎ ﺇﺣﻼﻝ‪.‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٦٦/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪264‬‬ ‫ﻭﻫﻮ ﻣﻘﺮ ﺑﻮﺟﻮﺑﻬﺎ ﺃﺧﺬﺕ ﻣﻨﻪ ﻭﺃﺩ‪‬ﺏ‪ ،‬ﻭﻻ ﺗﺆﺧﺬ ﻣﻨﻪ ﺯﻳﺎﺩﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﺍﻣﺘﻨﻊ‬ ‫ﻋﻦ ﺃﺩﺍﺋﻬﺎ ﺑﻤﻨﻌﻪ ﻗﻮﺗﻞ ﻋﻠﻴﻬﺎ ﻟﻘﻮﻝ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ : ƒ‬ﻭﺍﷲ ﻷﻗﺎﺗﻠﻦ ﻣﻦ‬ ‫‬ ‫ﻋﻘﺎﻻ ﻣﻤﺎ ﻛﺎﻧﻮﺍ ﻳﺆﺩﻭﻧﻪ‬ ‫ﻓﺮﻕ ﺑﻴﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﷲ ﻟﻮ ﻣﻨﻌﻮﻧﻲ‬ ‫‪‬‬ ‫ﻟﺮﺳﻮﻝ ﺍﷲ ﮊ ﻟﻘﺎﺗﻠﺘﻬﻢ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ ﻭﻟﻮ ﺑﻨﻔﺴﻲ)‪.(١‬‬ ‫‪ 0P6 W E 3]m ٢٢٣‬و) ‪ ah‬إذا ‪:tG3‬‬ ‫ﻟﻜﻦ ﻣﺎﺫﺍ ﻟﻮ ‪‬‬ ‫ﺃﺧﺮﻫﺎ ﻋﻦ ﻭﻗﺘﻬﺎ ﻣﻦ ﻏﻴﺮ ﻗﺼﺪ ﻟﻠﺘﺮﻙ‪ ،‬ﺛﻢ ﻫﻠﻚ ﺑﻌﻀﻬﺎ‪ ،‬ﻫﻞ‬ ‫ﻋﻠﻴﻪ ﺿﻤﺎﻥ؟ ﻳﺠﻴﺐ ﻋﻦ ﺫﻟﻚ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ﻓﻴﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻭﺟﺒﺖ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﻠﻢ ﻳﺨﺮﺟﻬﺎ ﺣﺘﻰ ﻫﻠﻚ ﺷﻲﺀ ﻣﻦ ﺍﻟﻤﺎﻝ ﺃﻭ ﻫﻠﻚ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﻔﻲ ﺑﻌﺾ‬ ‫ﻣﻌﺘﻘﺪﺍ ﻟﺬﻟﻚ ﻣﺎ ﻟﻢ ﻳﺘﻠﻒ‬ ‫‬‫ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻪ ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺩﺍﺋ ﻨﺎ ﺑﺎﻟﺰﻛﺎﺓ‬ ‫ﺍﻟﻤﺎﻝ ﺃﻭ ﻳﺤﺪﺙ ﻓﻴﻪ ﺣﺪﺛﺎ ﻳﺘﻠﻔﻪ ﺃﻭ ﻳﻀﻴﻌﻪ ﻓﻴﻬﻠﻚ ﻣﻦ ﻃﺮﻳﻖ ﺗﻀﻴﻴﻌﻪ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻳﺸﺒﻪ ﻋﻨﺪﻱ ﻣﻌﻨﻰ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﺷﺮﻳﻚ ﻭﺇﻧﻬﺎ ﺃﻣﺎﻧﺔ ﻓﻲ ﻳﺪﻩ‪ ،‬ﻓﻤﺎ ﻟﻢ‬ ‫ﻳﻀﻴﻊ ﺃﻣﺎﻧﺘﻪ ﺃﻭ ﻳﻠﺤﻘﻪ ﻓﻴﻬﺎ ﻣﺎ ﻳﻠﺰﻣﻪ ﻓﻴﻬﺎ ﺍﻟﻀﻤﺎﻥ ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻣﻌﻲ‪ ،‬ﺃﻥ ﻓﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﻋﻠﻴﻪ ﺍﻟﻀﻤﺎﻥ ﺇﺫﺍ ﻗﺪﺭ ﻋﻠﻰ ﺇﺧﺮﺍﺟﻬﺎ‬ ‫ﻭﺇﻧﻔﺎﺫﻫﺎ ﻓﻠﻢ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﻳﺸﺒﻪ ﻫﺬﺍ ﻋﻨﺪﻱ ﻣﻌﻨﻰ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﻣﻀﻤﻮﻧﺔ‬ ‫ﻓﻲ ﺍﻟﺬﻣﺔ؛ ﻷﻥ ﻟﻪ ﺻﺮﻑ ﻣﺎﻟﻪ ﺣﻴﺚ ﺷﺎﺀ‪ ،‬ﻭﻳﺆﺩﻱ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺣﻴﺚ ﺷﺎﺀ‪.‬‬ ‫ﻭﻣﻌﻲ‪ ،‬ﺃﻥ ﺑﻌﻀﻬﻢ ﻳﻔﺮﻕ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻓﻲ ﺃﻳﺎﻡ ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﺪﻓﻊ‬ ‫ﻣﻨﺘﻈﺮﺍ ﻟﻬﻢ؛ ﺇﺫ ﻟﻴﺲ ﻋﻠﻴﻪ ﺣﻤﻠﻬﺎ ﺇﻟﻴﻬﻢ ﻓﻬﻮ ﻓﻲ‬ ‫‬‫ﺯﻛﺎﺗﻪ ﺇﻻ ﺇﻟﻰ ﺍﻟﺴﻠﻄﺎﻥ ﻛﺎﻥ‬ ‫ﺫﻟﻚ ﺇﻟﻰ ﺃﻥ ﺗﻠﻒ ﺍﻟﻤﺎﻝ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﻷﻥ ﻫﺬﺍ ﻟﻪ ﻋﺬﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻄﻠﻘﺎ ﻟﻪ‬ ‫ﺃﺩﺍﻫﺎ ﺑﻨﻔﺴﻪ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻠﻢ ﻳﺆﺩﻫﺎ ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﺩﺍﺋﻬﺎ ﺣﺘﻰ ﺗﻠﻔﺖ ﻓﻌﻠﻴﻪ‬ ‫ﺍﻟﻀﻤﺎﻥ‪ ،‬ﻭﻳﻌﺠﺒﻨﻲ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻭﻫﺬﺍ ﺍﻟﻔﺼﻞ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،٥٤٢/٣ :‬ﻭﺍﻷﺛﺮ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻋﻦ‬ ‫ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪.‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٢٧٥/١٩ :‬ ‪.٢٧٦‬‬ ‫‪265‬‬‫ﻣﺪﻯ ﺟﻮﺍﺯ ﺗﺄﺧﻴﺮ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻭﻗﺎﻝ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ ﻓﻲ ﻣﺘﻦ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪» :‬ﻭﺇﻥ ﺗﻠﻔﺖ ﻏﻠﺔ ﺑﻌﺪ‬ ‫ﻭﺟﻮﺏ ﺣﻖ ﻓﻴﻬﺎ ﻭﻗﺒﻞ ﺇﻣﻜﺎﻥ ﺇﺧﺮﺍﺟﻪ ﺑﺮﻳﺢ ﺃﻭ ﻧﺎﺭ ﺃﻭ ﺳﻴﻞ ﺃﻭ ﻏﺎﺻﺐ ﺃﻭ ﻟﺺ‬ ‫ﺃﻭ ﺑﻬﻴﻤﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻋﻨﺪ ﺣﺼﺎﺩ ﺃﻭ ﺟﺬﺍﺫ ﻣﻌﺘﺎﺩ ﺃﻭ ﻣﺎ ﻟﻢ ﻳﺸﺮﻉ ﻓﻲ ﻛﻴﻞ‬ ‫ﻻ ﺑﺘﻔﺮﻳﻂ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﺑﻘﻲ ﺑﻌﻀﻬﺎ ﺯﻛﻰ ﻋﻠﻴﻪ ﺇﻥ ﻭﺟﺒﺖ ﻓﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺇﻥ ﺍﺟﺘﺎﺣﺖ ﺑﻌﺪ ﺗﻤﻜﻦ ﻣﻦ ﺇﺧﺮﺍﺝ‪ ،‬ﻓﺈﻥ ﺑﻼ ﺗﻔﺮﻳﻂ ﺑﻌﺪ ﻭﻗﻮﻉ ﻛﻴﻞ ﺃﻭ‬ ‫ﻧﻘﻞ ﻟﻬﺎ ﻣﻦ ﻣﻮﺿﻊ ﻵﺧﺮ ﻓﻬﻞ ﺗﻀﻤﻦ ﺃﻭ ﻻ؟ ﺧﻼﻑ؛ ﻓﺎﻷﻛﺜﺮ ﻋﻠﻰ ﺍﻟﺘﻀﻤﻴﻦ‪،‬‬ ‫ﻭﺍﻷﻗﻮﻯ ﺳﻘﻮﻃﻪ‪ ،‬ﻭﺇﻥ ﺍﺟﺘﺎﺣﺖ ﺑﺘﻔﺮﻳﻂ ﺿﻤﻨﺖ ﺍﺗﻔﺎﻗﺎ«‪.‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻭﺇﻥ ﺗﻠﻔﺖ ﻏﻠﺔ ﺃﻭ ﺣﺐ‪ ،‬ﻭﻟﻌﻠﻪ ﺃﺭﺍﺩ ﺑﺎﻟﻐﻠﺔ‬ ‫ﻓﻲ ﺍﻟﻤﻮﺍﺿﻊ ﻣﺎ ﻳﺸﻤﻞ ﺍﻟﺤﺐ ﺑﻌﺪ ﻭﺟﻮﺏ ﺣﻖ ﻓﻴﻬﺎ‪ ،‬ﻫﻮ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﺒﻞ ﺇﻣﻜﺎﻥ‬ ‫ﺇﺧﺮﺍﺟﻪ ﺑﺮﻳﺢ ﺃﻭ ﻧﺎﺭ ﺃﻭ ﺳﻴﻞ ﺃﻭ ﻏﺎﺻﺐ ﺃﻭ ﻟﺺ‪ ،‬ﻣﺜﻞ ﺃﺑﻴﻪ ﺇﺫﺍ ﺃﻛﻠﻪ ﻻ ﻟﺤﺎﺟﺔ‬ ‫ﻓﺈﻧﻪ ﻏﺎﺻﺐ ﻋﻠﻰ ﺍﻟﻤﺸﻬﻮﺭ ﻭﻟﻮ ﺛﺒﺖ ﻟﻪ ﻓﻲ ﺍﻟﺤﻜﻢ‪ ،‬ﺃﻭ ﺑﻬﻴﻤﺔ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ‪،‬‬ ‫ﻛﺎﻟﺴﺮﻗﺔ‪ ،‬ﻋﻨﺪ ﺣﺼﺎﺩ ﻟﻠﺰﺭﻉ ﺃﻭ ﺟﺬﺍﺫ‪ ،‬ﻗﻄﻊ ﻟﻠﺜﻤﺮ ﺃﻭ ﺍﻟﻌﻨﺐ‪ ،‬ﻣﻌﺘﺎﺩ ﻋﺎﺋﺪ ﺇﻟﻰ‬ ‫ﺣﺼﺎﺩ ﻭﺟﺬﺍﺫ‪ ،‬ﻭﺃﻓﺮﺩ ﻷﻥ ﺍﻟﻌﻄﻒ ﺑﺄﻭ‪ ،‬ﻭﺫﻟﻚ ﻗﻮﻝ‪ ،‬ﺃﻭ ﻣﺎ ﻟﻢ ﻳﺸﺮﻉ ﻓﻲ ﻛﻴﻞ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﺸﺮﻉ‪ ،‬ﻭﻗﺪ ﻓﺮﻁ ﺑﺘﺄﺧﻴﺮ ﺍﻟﺠﺬﺍﺫ ﻭﺍﻟﺤﺼﺎﺩ ﻋﻄﻒ ﺗﻮﻫﻢ ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﻟﻢ‬ ‫ﻳﺨﺮﺝ ﻋﻦ ﺍﻟﻤﻌﺘﺎﺩ ﻓﻲ ﺍﻟﺤﺼﺎﺩ ﻭﺍﻟﺠﺬﺍﺫ‪ ،‬ﺃﻭ ﻳﻌﻄﻒ ﻋﻠﻰ ﺣﺼﺎﺩ‪ ،‬ﺃﻱ‪ :‬ﺃﻭ ﻋﻨﺪ‬ ‫ﺩﻭﺍﻡ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﺍﻟﻜﻴﻞ ﻓﻼ ﺿﻤﺎﻥ ﻋﻠﻴﻪ ﺇﻥ ﻟﻢ ﻳﻔﺮﺽ ﻓﻲ ﺍﻟﺸﺮﻭﻉ ﻓﻲ‬ ‫ﺍﻟﻜﻴﻞ‪ ،‬ﻻ ﺑﺘﻔﺮﻳﻂ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺁﺧﺮ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﺘﻔﺮﻳﻂ ﺍﺷﺘﻐﺎﻟﻪ ﺑﻤﺎ ﻗﺪﺭ ﻋﻠﻴﻪ ﻣﻦ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻛﺜﺮﺕ ﺗﻠﻚ ﺍﻟﻐﻠﺔ‪ ،‬ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﺑﻘﻲ ﺑﻌﻀﻬﺎ ﺯﻛﻰ ﻋﻠﻴﻪ‬ ‫ﻭﺣﺪﻩ ﺇﻥ ﻭﺟﺒﺖ ﻓﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﺗ ‪‬ﻢ ﻓﻴﻪ ﺍﻟﻨﺼﺎﺏ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻻ ﻳﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻋﻤﺎ‬ ‫ﺫﻫﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺰﻛﻲ ﻋﻠﻰ ﺍﻟﺒﺎﻗﻲ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺟﺒﺖ ﻓﻴﻪ ﺃﻭ ﻻ‪ ،‬ﻭﻻ ﻳﺰﻛﻲ ﻋﻤﺎ ﺫﻫﺐ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺰﻛﻲ ﻋﻤﺎ ﺫﻫﺐ ﻭﻋﻤﺎ ﺑﻘﻲ ﻣﻄﻠﻘﺎ‪.‬‬ ‫ﻭﺇﻥ ﺍﺟﺘﺎﺣﺖ ﺫﻫﺒﺖ ﺑﻤﺎ ﺗﻘﺪﻡ ﻭﻧﺤﻮﻩ‪ ،‬ﺑﻌﺪ ﺗﻤﻜﻦ ﻣﻦ ﺇﺧﺮﺍﺝ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﺟﺘﺎﺣﺖ ﺑﻼ ﺗﻔﺮﻳﻂ ﺑﻌﺪ ﻭﻗﻮﻉ ﻛﻴﻞ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻜﻴﻞ ﻭﻟﻢ ﻳﺠﺪ ﻣﻦ ﻳﻌﻄﻲ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪266‬‬ ‫ﻣﻦ ﻳﻘﺒﻞ ﺃﻭ ﻋﻴﻲ‪ ،‬ﺃﻭ ﻓﻜﺮ ﻓﻴﻤﻦ ﻳﻌﻄﻴﻪ ﻓﻬﻮ ﻏﻴﺮ ﻣﻔﺮﻁ ﻣﻊ ﺃﻧﻪ ﻛﺎﻝ‪ ،‬ﺃﻭ ﻧﻘﻞ‬ ‫ﺟﻤﻴﻌﺎ ﻣﺜﻞ ﺃﻥ ﺗﻜﺎﻝ ﻓﻲ ﺍﻷﻧﺪﺭ ﻭﺗﻨﻘﻞ‬ ‫‬‫ﻟﻬﺎ ﻣﻦ ﻣﻮﺿﻊ ﻵﺧﺮ‪ ،‬ﺃﻭ ﻭﻗﻮﻋﻬﻤﺎ‬ ‫ﻟﻠﺪﺍﺭ‪ ،‬ﻓﻬﻞ ﺗﻀﻤﻦ ﺃﻭ ﻻ؟ ﺧﻼﻑ؛ ﻓﺎﻷﻛﺜﺮ ﻋﻠﻰ ﺍﻟﺘﻀﻤﻴﻦ‪ ،‬ﺃﻱ‪ :‬ﺇﻟﺰﺍﻡ‬ ‫ﺻﺎﺣﺐ ﺍﻟﻐﻴﺮ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺯﻛﺎﺓ ﻣﺎ ﺗﻠﻒ ﻭﺯﻛﺎﺓ ﻣﺎ ﺑﻘﻲ‪ ،‬ﻭﻟﻮ ﻗ ‪‬ﻞ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺍﻷﻗﻮﻯ‬ ‫ﺳﻘﻮﻁ ﺍﻟﺘﻀﻤﻴﻦ ﻋﻤﺎ ﺗﻠﻒ‪ ،‬ﻭﻳﺰﻛﻲ ﺍﻟﺒﺎﻗﻲ ﻭﺇﻥ ﻗﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺰﻛﻲ ﻣﺎ ﺗﻠﻒ‬ ‫ﻧﺼﺎﺑﺎ ﻓﺈﻧﻪ ﻳﺰﻛﻴﻪ ﻻ ﻣﺎ ﺫﻫﺐ‪ ،‬ﻭﺇﻥ ﺍﺟﺘﺎﺣﺖ‬ ‫‬‫ﻭﻻ ﻣﺎ ﺑﻘﻲ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺎﻗﻲ‬ ‫ﺑﺘﻔﺮﻳﻂ ﺿﻤﻨﺖ ﺍﺗﻔﺎﻗﺎ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻤﺼﻨﻒ ﻓﻲ ﺍﻟﻤﺼﺒﺎﺡ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﺎ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﻤﻀﻴﻊ ﺇﺫﺍ‬ ‫ﺗﻠﻔﺖ ﺍﻟﻐﻠﺔ ﻭﻳﻠﺰﻣﻪ ﺍﻟﻐﺮﻡ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﺗﺠﻤﻊ ﺇﺫﺍ ﻛﺎﻥ ﻳﺤﺼﺪﻫﺎ ﻭﻳﺼﺮﻣﻬﺎ ﻋﻠﻰ‬ ‫ﺍﻟﻌﺎﺩﺓ ﻓﺘﻠﻔﺖ ﺑﺂﺕ ﻣﻦ ﺍﷲ ﻓﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ ﻳﻘﻊ ﻓﻴﻬﺎ ﻛﻴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻟﻢ‬ ‫ﻳﻨﻘﻠﻬﺎ ﻣﻦ ﻣﻜﺎﻥ ﺇﻟﻰ ﻣﻜﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﺩﺧﻞ ﻓﻲ ﻛﻴﻠﻬﺎ ﻓﺘﻠﻔﺖ ﺑﻼ ﺗﻀﻴﻴﻊ‪ ،‬ﻓﻘﻴﻞ‪:‬‬ ‫ﻻ ﻳﻌﻄﻲ ﺇﻻ ﻋﻠﻰ ﺍﻟﻤﻜﺘﺎﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺍﻟﻜﻞ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻣﻦ ﺍﺧﺘﻠﻂ ﺯﺭﻋﻪ ﻣﻊ ﺯﺭﻉ ﻗﻮﻡ ﻣﺨﺼﻮﺻﻴﻦ ﻓﻠﻴﺤﺎﻟﻠﻮﺍ‬ ‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﻳﺤﺘﺎﻃﻮﺍ ﻟﺰﻛﺎﺗﻬﻢ‪ ،‬ﺃﻭ ﻣﻊ ﺯﺭﻉ ﻏﻴﺮ ﻣﺨﺼﻮﺻﻴﻦ ﺍﺣﺘﺎﻁ ﻛﺬﻟﻚ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺼﻞ ﺇﻟﻰ ﺯﺭﻋﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﺫﺍ ﺃﺑﻰ‬ ‫ﺍﻟﻤﺨﺼﻮﺻﻮﻥ ﻣﻦ ﺍﻻﺗﻔﺎﻕ‪ .‬ﻭﻣﻦ ﺗﺮﻙ ﺯﺭﻋﻪ ﺑﻌﺪ ﺩﺭﺳﻪ ﻟﻤﺼﻠﺤﺔ ﺍﻟﺰﺭﻉ ﺃﻭ‬ ‫ﻣﻮﺿﻌﺎ‬ ‫‬‫ﺍﻟﺰﺭﻉ ﻋﻠﻰ ﺍﻟﻨﺨﻞ ﺑﻌﺪ ﻣﺎ ﻃﺎﺏ ﻟﻤﺼﻠﺤﺔ ﺍﻟﺜﻤﺮ‪ ،‬ﺃﻭ ﺗﺮﻙ ﺫﻟﻚ ﻟﻴﺠﺪ‬ ‫ﻳﻀﻌﻪ ﻓﺘﻠﻒ‪ ،‬ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﻭﺇﻥ ﺑﻘﻲ ﺑﻌﺾ ﺯﻛﺎﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺇﻥ ﺑﻘﻲ ﻗﺪﺭ‬ ‫ﺍﻟﻨﺼﺎﺏ‪ .‬ﺍﻫ ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻀﻤﻦ ﺯﻛﺎﺓ ﺍﻟﻤﺎﺷﻴﺔ ﺇﻥ ﻟﻢ ﻳﺘﻠﻔﻬﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻣﻦ ﻭﺟﺪ ﻣﻦ ﻳﻌﻄﻲ ﻟﻪ‬ ‫‬ ‫ﻣﺨﺎﻟﻔﺎ ﺃﻭ ﻓﺎﺳﻘﺎ ﻓﺎﺩﺧﺮﻫﺎ ﻟﻮﻟﻲ‬ ‫ﺯﻛﺎﺗﻪ ﻓﻠﻢ ﻳﻌﻂ ﺿﻤﻦ ﺇﻥ ﺗﻠﻔﺖ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ‬ ‫ﻏﺎﺋﺐ ﻓﻼ ﺿﻤﺎﻥ ﺇﻻ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻫﻲ ﻟﻠﻤﻮﺣﺪﻳﻦ ﻣﻄﻠﻘﺎ‪.‬‬ ‫‪267‬‬‫ﻣﺪﻯ ﺟﻮﺍﺯ ﺗﺄﺧﻴﺮ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺇﻥ ﺃﺧﺬ ﺍﻟﺠﺒﺎﺭ ﺍﻟﺰﻛﺎﺓ ﻭﺳﻠﻤﻬﺎ ﻟﻠﻔﻘﺮﺍﺀ ﻻ ﺑﺮﺿﻰ ﺻﺎﺣﺒﻬﺎ ﺛﻢ‬ ‫ﺭﺿﻲ ﺃﺟﺎﺯﺗﻪ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﺇﻥ ﺃﺧﺬﻫﺎ ﻓﻘﻴﺮ ﻭﻛﺮﻩ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻓﻔﻲ ﺍﻹﺟﺰﺍﺀ ﻗﻮﻻﻥ‪،‬‬ ‫ﻭﺇﻥ ﻣﻴﺰﻫﺎ ﻓﺄﺧﺬﻫﺎ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻘﻮﻻﻥ‪ ،‬ﻻ ﺇﻥ ﻏﺼﺒﻮﻫﺎ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ٣٨/٣ :‬ ‪ ،٤٠‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٤٥ :٢ :‬ ‪.١١٤٦‬‬ ‫‪268‬‬ ‫>دم ا ة وأ‪8‬‬ ‫‪ Y>T <3 ٢٢٤‬ا ة _'>دم؟‪:‬‬ ‫ﻭﺇﺫﺍ ﺗﺮﺍﻛﻤﺖ ﺍﻟﺰﻛﺎﺓ ﻓﻼ ﻳﺴﻘﻂ ﺣﻘﻬﺎ‪ ،‬ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺍﻟﺰﻛﺎﺓ‬ ‫ﺃﻫﻲ ﻣﻦ ﺣﻘﻮﻕ ﺍﷲ ﺃﻡ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﺇﺫﺍ ﻭﺟﺒﺖ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻭﻟﻢ ﻳﻨﻔﺬﻫﺎ‬ ‫ﻣﻦ ﻣﺎﻟﻪ ﻣﺪﺓ ﺳﻨﻴﻦ ﺛﻢ ﺃﻗﻠﻊ ﻭﺭﺟﻊ ﻣﺎ ﻳﻠﺰﻣﻪ ﻣﻦ ﺫﻟﻚ؟‬ ‫ﻓﻘﺎﻝ‪:‬‬ ‫ﻫﻲ ﺣﻖ ﺃﻭﺟﺒﻪ ﺍﷲ ﻃﻬﺮﺓ ﻟﻠﻤﺎﻝ ﻭﺟﻌﻠﻪ ﺣ ‪‬ﻘﺎ ﻟﻠﻔﻘﺮﺍﺀ ﻓﻤﺎ ﺩﺍﻡ ‬ ‫ﺑﺎﻗﻴﺎ ﻓﻲ ﺍﻟﻤﺎﻝ‬ ‫ﻓﺨﺒﺜﻪ ﻟﻢ ﻳﻔﺎﺭﻗﻪ)‪.(١‬‬ ‫‪ ٢٢٥‬أداء _‪  o‬ا ) ‪ E 8G‬ز ة‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻦ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﻭﺗﻠﻚ ﺗﺠﺘﻤﻊ ﻋﻠﻴﻪ‬ ‫ﻋﻠﻰ ﻛﻞ ﺣﻮﻝ ﺛﻢ ﺃﺭﺍﺩ ﺍﻟﺨﻼﺹ ﻣﻦ ﺑﻌﺪ‪ ،‬ﺃﻳﻜﻔﻲ ﻣﻨﻪ ﺇﺫﺍ ﺃﺩ‪‬ﻯ ﺷﻴ ﺌﺎ ﻣﻨﻬﺎ ﻻ ﻛﻠﻬﺎ‬ ‫ﻭﺃﺗﺒﻌﻬﺎ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ‪ ،‬ﺃﻳﺒﺮﺃ ﻣﻤﺎ ﺑﻘﻲ ﻋﻨﺪﻩ ﺃﻡ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻟﻴﺴﺖ‬ ‫ﻛﻤﻦ ﻋﻠﻴﻪ ﺻﻠﻮﺍﺕ ﻛﺜﻴﺮﺓ ﻟﻢ ﻳﺼﻠﻬﺎ؟ ﻓﻌﻠﻰ ﻗﻮﻝ‪ :‬ﻣﺘﻰ ﺃﺭﺍﺩ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻗﻴﻞ‪ :‬ﺗﻜﻔﻴﻪ‬ ‫ﺻﻼﺓ ﻭﺍﺣﺪﺓ ﻭﻳﺘﺒﻌﻬﺎ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ‪.‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٧١/٢ :‬‬ ‫‪269‬‬‫ﺗﻘﺎﺩﻡ ﺍﻟﺰﻛﺎﺓ ﻭﺃﺣﻜﺎﻣﻪ‬ ‫ﻓﻘﺎﻝ‪:‬‬ ‫ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺮﺧﻴﺺ ﻣﻮﺟﻮﺩ ﻓﻲ ﺟﻤﻴﻊ ﺣﻘﻮﻕ ﺍﷲ ‪ 8‬ﻭﻳﻌﻔﻮ ﻋﻦ ﻛﺜﻴﺮ‪،‬‬ ‫ﻭﺍﻟﻤﺸﻬﻮﺭ ﻣﻦ ﺃﻗﻮﺍﻟﻬﻢ‪ :‬ﺃﻥ ﺍﻟﺨﻼﺹ ﺑﺄﺩﺍﺀ ﺫﻟﻚ ﻛﻠﻪ ﻭﺩﻓﻌﻪ ﺇﻟﻰ ﺃﻫﻠﻪ‪ ،‬ﻭﺃﻧﻬﺎ‬ ‫ﺑﻤﺮ ﺍﻷﻳﺎﻡ ﻟﻜﻦ ﺑﺎﻷﺩﺍﺀ‪ ،‬ﻭﺃﻥ ﻣﺘﻠﻔﻬﺎ ﺿﺎﻣﻦ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻤﺸﻬﻮﺭ ﻋﻨﺪ‬ ‫ﻻ ﺗﻨﺤﻂ ‬ ‫ﺍﻟﺠﻤﻬﻮﺭ‪ ،‬ﻭﺍﻟﺘﺮﺧﻴﺺ ﻣﻮﺟﻮﺩ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺃﺟﻼﺀ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻤﺬﻫﺐ ﻻ ﺗﺤﻀﺮﻧﻲ‬ ‫ﺃﺳﻤﺎﺅﻫﻢ‪ ،‬ﻭﺃﻇﻦ ﻣﻨﻬﻢ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﻭﻣﻮﺳﻰ‪ ،‬ﻭﻣﻦ ﺃﺧﺬ ﺑﻘﻮﻝ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ﻻ ﻳﻬﻠﻚ ﻛﻴﻒ ﻳﻬﻠﻚ ﺍﻵﺧﺬ ﻭﺍﻟﻤﺴﻠﻤﻮﻥ ﻗﺪ ﺳﻮﻏﻮﺍ ﺍﻟﻘﻮﻝ ﺑﻪ ﻟﻜﻦ ﻳﺠﺐ ﺃﻥ‬ ‫ﻣﺘﺤﺮﻳﺎ ﻟﻠﺼﻮﺍﺏ ﻃﺎﻟﺒﺎ ﻟﻠﻨﺠﺎﺓ‪ ،‬ﻭﺍﻟﺮﺧﺺ ﺇﻧﻤﺎ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ﻋﻨﺪ‬ ‫‬‫ﻳﻜﻮﻥ ﺍﻵﺧﺬ‬ ‫ﺍﻟﻀﺮﻭﺭﺓ ﻓﻘﻂ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻗﺎﻟﻮﺍ‪ :‬ﺛﻼﺛﺔ ﻻ ﻳﻔ ﺘﻮﻥ‪ ،‬ﺃﺣﺪﻫﻢ‪ :‬ﻃﺎﻟﺐ ﺍﻟﺮﺧﺼﺔ ﻗﺒﻞ‬ ‫ﺍﻟﻮﻗﻮﻉ ﻓﻴﻬﺎ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٧٢/٢ :‬‬ ‫‪270‬‬ ‫‬ ‫وا‪ROa‬‬ ‫ا‪.Oa‬‬ ‫‬‫أم ا ة _‪E‬‬ ‫‪ ٢٢٦‬اﻻ'‪N‬ع _ ة _‪ I=6 0‬و ‪ G‬م ا‪:- E/O‬‬ ‫ﺇﺫﺍ ﺩﻓﻊ ﺍﻟﻤﻌﻄﻲ ﺍﻟﺰﻛﺎﺓ ﻟﻠﻤﻌﻄﻰ ﻫﻞ ﻳﺠﻮﺯ ﻟﻠﻤﻌﻄﻲ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻬﺎ ﻣﻊ‬ ‫ﺍﻟﻤﻌﻄﻰ؟ ﻟﻠﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ ﺗﻔﺼﻴﻞ‪:‬‬ ‫ﻓﻌﻦ ﺃﺑﻲ ﺍﻟﺤﻮﺍﺭﻱ ‪ 5‬ﻓﻲ ﻣﻦ ﻳﻌﻄﻲ ‬ ‫ﻓﻘﻴﺮﺍ ﺩﺭﺍﻫﻢ ﻣﻦ ﺯﻛﺎﺗﻪ ﻓﻴﺸﺘﺮﻱ‬ ‫ﺍﻟﺪﺍﻓﻊ ﻟﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻫﻞ ﻳﺴﻌﻪ ﺃﻥ ﻳﺄﻛﻞ ﻣﻨﻬﺎ؟ ﻗﺎﻝ‪:‬‬ ‫‬‫ﺪﺧﻞ ﻋﻠﻴﻪ‬ ‫ﻃﻌﺎﻣﺎ ﻓﻴ ‬ ‫‬‫ﺍﻟﻔﻘﻴﺮ ﻣﻨﻪ‬ ‫ﻻ‪ ،‬ﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﺇﺫﺍ ﺗﻐﻴﺮﺕ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﻋﻴﻨﻬﺎ ﻭﻟﻢ ﺗﻜﻦ ﻫﻲ ﺍﻟﺘﻲ ﻗﺒﻀﻬﺎ ﻣﻨﻪ ﺇﻥ ﻟﻪ‬ ‫ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ :‬ﺇﻧﻪ ﻭﻟﻮ ﻛﺎﻧﺖ ﻫﻲ ﺍﻟﺰﻛﺎﺓ ﻗﺎﺋﻤﺔ ﺍﻟﻌﻴﻦ‬ ‫ﺛﻢ ﺃﻃﻌﻤﻪ ﻣﻨﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﻛﺮﺍﻡ ﺃﻥ ﻟﻪ ﺃﻥ ﻳﺄﻛﻞ ﻣﻨﻬﺎ ﻭﻳﻨﺘﻔﻊ ﺑﻬﺎ ﻷﻧﻬﺎ ﻗﺪ‬ ‫ﺻﺎﺭﺕ ﻣﻠﻜ ﺎ ﻟﻠﻤﺪﻓﻮﻋﺔ ﻟﻪ‪ ،‬ﻭﻗﺪ ﺑﺮﺃ ﺍﻟﺪﺍﻓﻊ ﻟﻬﺎ‪ ،‬ﻭﻟﻠﻮﺍﻫﺐ ﺃﻥ ﻳﻬﺐ ﻣﻦ ﻣﺎﻟﻪ‪،‬‬ ‫ﻭﻟﻠﻤﻮﻫﻮﺏ ﻟﻪ ﺃﻥ ﻳﻘﺒﻞ ﻣﺎ ﻭﻫﺐ ﻟﻪ‪ ،‬ﻣﺎ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻓﻲ ﻣﻌﺼﻴﺔ ﺍﷲ ‪ 8‬ﺃﻭ‬ ‫ﺗﻤﺮﺍ ﻣﻦ ﺯﻛﺎﺗﻪ‬ ‫‬ ‫ﺭﺟﻼ ‬ ‫ﺍﺷﺘﺮﻁ ﻋﻨﺪ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻷﺟﻞ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺃﻋﻄﻰ‬ ‫ﺗﻤﺮﺍ ﻣﻜﺎﻧﻪ ﻭﻻ‬ ‫ﻭﻛﻨﺰﻩ ﻣﻌﻪ ﻭﺗﺮﻛﻪ ﻓﻐﻠﻂ ﻓﻴﻪ ﺻﺎﺣﺐ ﺍﻟﺘﻤﺮ‪ ،‬ﻭﺃﺧﺬﻩ ﻓﺈﻧﻪ ﻳﻌﻄﻴﻪ ‬ ‫ﺑﺄﺱ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺑﺎﻋﻪ ﻟﻪ ﻭﺍﺷﺘﺮﺍﻩ ﻣﻨﻪ ﺑﻘﻴﻤﺔ ﻓﻼ ﺑﺄﺱ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﻟﺘﻨﺰﻩ ﻋﻦ ﻣﺜﻞ‬ ‫ﻫﺬﺍ ﺃﺣﺐ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﻫﺬﺍ ﻟﻢ ﻧﻘﻞ‪ :‬ﺇﻧﻪ ﻓﻌﻞ ﻣﺎ ﻻ ﻳﺠﻮﺯ ﻟﻪ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﺸﺮﺍﺀ ﻗﺒﻞ ﺍﻟﻘﺒﺾ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﻳﺠﻮﺯ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻗﻮﻟﻨﺎ‪:‬‬ ‫ﺇﻧﻪ ﻻ ﻳﺠﻮﺯ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺎﺑﺾ ﻟﻬﺎ ﺍﻹﻣﺎﻡ ﺃﻭ ﻋﺎﻣﻠﻪ‪ ،‬ﻓﻨﻘﻮﻝ ﺑﺠﻮﺍﺯ ﺫﻟﻚ‪،‬‬ ‫ﻭﺃﻣﺎ ﺑﻌﺪ ﺍﻟﻘﺒﺾ ﻓﻨﻘﻮﻝ ﺑﺠﻮﺍﺯ ﺍﻟﺸﺮﺍﺀ ﻣﻨﻬﺎ‪ ،‬ﻣﻦ ﻗﺎﺑﻀﻬﺎ‪ ،‬ﻓﻘﻴﺮ ﺃﻭ ﺇﻣﺎﻡ ﺃﻭ ﻋﺎﻣﻞ‪.‬‬ ‫‪271‬‬‫ﻭﺍﻟﻤﻌﻄﻰ‬ ‫‬‫‬ ‫ﺍﻟﻤﻌﻄﻲ‬ ‫ﺃﺣﻜﺎﻡ ﺍﻟﺰﻛﺎﺓ ﺑﻴﻦ‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﺍﻣﺮﺃﺓ ﺍﺟﺘﻤﻊ ﻋﻠﻴﻬﺎ ﻣﻦ ﺯﻛﺎﺓ ﻧﻘﺪﻫﺎ ﻛﺜﻴﺮ ﻓﺪﻓﻌﺖ ﺷﻴ ﺌﺎ ﻣﻦ ﺣﻠﻴﻬﺎ‬ ‫ﺇﻟﻰ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﻫﻮ ﻓﻘﻴﺮ ﺑﻘﺪﺭ ﻣﺎ ﺍﺟﺘﻤﻊ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻟﻢ ﻳﺼﺮ ﺯﻭﺟﻬﺎ ﺑﻪ‬ ‫ﻏﻨ ‪‬ﻴﺎ‪ ،‬ﺛﻢ ﺭﺩﻩ ﻋﻠﻴﻬﺎ ﺃﻧﻪ ﺟﺎﺋﺰ ﻟﻬﺎ ﻗﺒﻮﻟﻪ ﻣﻨﻪ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﺷﺮﻁ ﻓﻲ ﺫﻟﻚ‪.‬‬ ‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ ﺻﺪﻗﺘﻪ ﺇﺫﺍ ﻣﻴﺰﻫﺎ ﻭﺻﺎﺭﺕ ﺇﻟﻰ ﻣﻦ ﻳﻠﻲ‬ ‫ﻗﺒﻀﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﺻﺪﻗﺘﻪ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﻏﻴﺮﻩ ﻣﻦ ﻋﻨﺎﺋﻪ ﻭﻗﻴﺎﻣﻪ‬ ‫ﻣﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﺫﺍ ﺃﻋﻄﺎﻫﺎ ﺍﻟﻮﺍﻟﻲ ﺛﻢ ﺃﻋﻄﺎﻩ ﺇﻳﺎﻫﺎ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﺄﺧﺬ ﺻﺪﻗﺘﻬﺎ ﻣﻦ ﻗﺒﻞ‬ ‫ﺃﻥ ﻳﺒﻴﻨﻬﺎ ﻭﺗﺼﻴﺮ ﺇﻟﻰ ﻣﻦ ﻳﻠﻲ ﻗﺒﻀﻬﺎ ﻓﻼ ﻧﺤﺐ ﺫﻟﻚ‪ ،‬ﻭﺑﻌﺾ ﻛﺮﻩ ﻟﻪ ﺃﻛﻞ ﺯﻛﺎﺗﻪ‪.‬‬ ‫ﻓﻘﻴﺮﺍ ﻣﻦ ﺯﻛﺎﺗﻪ‪ ،‬ﻭﻫﻮ ﻣﻤﻦ ﻳﺮﺛﻪ‪ ،‬ﻓﻤﺎﺕ ﺍﻟﻔﻘﻴﺮ ﻭﺍﻟﺰﻛﺎﺓ ﺑﺎﻗﻴﺔ‬ ‫‬‫ﻭﻣﻦ ﺃﻋﻄﻰ‬ ‫ﺑﻌﻴﻨﻬﺎ‪ ،‬ﺇﻥ ﻟﻪ ﺃﺧﺬﻫﺎ ﺑﺎﻟﻤﻴﺮﺍﺙ‪ ،‬ﻷﻧﻬﺎ ﻣﻦ ﻣﺎﻝ ﺍﻟﻤﺪﻓﻮﻋﺔ ﻟﻪ‪ ،‬ﻭﻫﻮ ﻭﺍﺭﺙ ﻣﺎﻟﻪ‪.‬‬ ‫ﻭﺇﻥ ﺧﻠﻂ ﺻﺎﺣﺐ ﺍﻟﺰﻛﺎﺓ ﺷﻴ ﺌﺎ ﻣﻦ ﻣﺎﻟﻪ ﺑﻤﺎ ﺃﻋﻄﺎﻩ ﺍﻟﻔﻘﻴﺮ ﻣﻦ ﺯﻛﺎﺗﻪ ﺑﻌﺪ ﺃﻥ‬ ‫ﻳﻘﺒﻀﻬﺎ ﻭﺗﺮﺍﺿﻴﺎ ﻋﻠﻰ ﺫﻟﻚ ﻭﺃﻛﻼﻩ‪ ،‬ﻟﺤﻘﻪ ﻣﻌﻨﻰ ﺍﻻﺧﺘﻼﻑ)‪.(١‬‬ ‫‪ ٢٢٧‬ا‪ -W P >N‬ﷰ _‪ 8I=6 0‬ا ة‪:‬‬ ‫ﺇﺫﺍ ﻟﻢ ﺗﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺯﻛﺎﺓ‪ ،‬ﻭﻛﺎﻥ ﻣﻤﻦ ﻳﺴﺘﺤﻘﻬﺎ‪ ،‬ﻭﺃﻋﻄﻲ ﻣﻦ ﻣﺎﻝ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺣﺘﻰ ﻏﺪﺍ ﻣﻤﻦ ﺗﺠﺐ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻤﺎﺫﺍ ﻳﻔﻌﻞ ﺇﺫﺍ ﺃﻋﻄﻲ ﺛﻤﺮﺓ ﺃﻭ ‬ ‫ﻧﺨﻼ؟‬ ‫ﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻗﻴﻞ ﻓﻴﻤﻦ ﻟﻪ ﻣﺎﻝ ﻻ ﺗﺒﻠﻎ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻴﻌﻄﻴﻪ ﺭﺟﻞ‬ ‫ﻣﻦ ﻣﺎﻟﻪ ﻣﺎ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﻋﻠﻰ ﻣﺎ ﻋﻨﺪﻩ ﻭﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺃﻋﻄﺎﻩ ﺛﻤﺮﺓ ﻓﻼ‬ ‫ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﺎﻩ ‬ ‫ﺃﺻﻼ ﻗﺒﻞ ﺩﺭﺍﻙ ﺍﻟﺜﻤﺮﺓ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻌﻄﻴﺔ ﺑﻌﺪ ﺍﻹﺩﺭﺍﻙ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‪.‬‬ ‫ﻧﺼﺎﺑﺎ ﺗﺎ ‪‬ﻣﺎ ﻭﻟﻘﻂ ﻣﺎ ﻳﺘﻢ ﺑﻪ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫‬‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻧﺨﻞ ﻻ ﺗﺒﻠﻎ ﻓﻲ ﺛﻤﺮﺗﻬﺎ‬ ‫ﻓﺈﻧﻪ ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻣﻦ ﺃﻋﻄﻰ ﺍﻟﻔﻘﺮﺍﺀ ﺃﻭ ﻏﻴﺮﻫﻢ ﻣﻦ ﻧﺨﻠﻪ ﻣﺎ ﻟﻮ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٥٥٤/٣ :‬ ‪ ،٥٥٥‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٣٥/١٩ :‬ ‪ ،٣٨‬ﻭﺍﻟﺠﺎﻣﻊ ﻻﺑﻦ ﺟﻌﻔﺮ‪.١٢/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪272‬‬ ‫ﺟﻤﻌﻪ ﻋﻠﻰ ﻣﺎ ﺑﻘﻲ ﻓﻲ ﻳﺪﻩ ﻟﻮﺟﺒﺖ ﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻋﻄﻴﺘﻪ ﻟﻐﻴﺮ‬ ‫ﻣﻜﺎﻓﺄﺓ ﻭﻻ ﻟﻴﺪ ﻳﺮﺟﻮﻫﺎ ﻣﻦ ﺍﻟﻤﻌﻄﻰ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻰ ﻟﻤﻜﺎﻓﺄﺓ‬ ‫ﺑﺴﺮﺍﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﺍﻟﻤﻌﻄﻲ ﺯﻛﺎﺓ‪ ،‬ﻭﻣﻦ ﺃﻋﻄﻰ‬ ‫‬‫ﺭﻃﺒﺎ ﺃﻭ‬ ‫ﻓﺄﻛﻠﻬﺎ ﺍﻟﻤﻌﻄﻰ‬ ‫ﺩﻓﻌﺎ ﻋﻦ ﻣﺎﻟﻪ ﻭﻻ ﻟﻤﻜﺎﻓﺄﺓ ﻭﻻ ﻟﻴﺪ ﻳﺮﺟﻮﻫﺎ‬‫‬ ‫ﺭﺟﻼ ﺛﻤﺮﺓ ﻧﺨﻠﺔ ﻟﻮﺟﻪ ﺍﷲ ﻻ ‬ ‫ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺃﻋﻄﻰ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﻌﻄﻴﺔ ﻟﻐﻨﻲ ﺃﻭ ﻓﻘﻴﺮ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺍﻟﻌﻄﻴﺔ ﻟﻔﻘﻴﺮ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻐﻨﻲ ﻓﻌﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻋﻠﻴﻪ ﻓﻲ‬ ‫ﺫﻟﻚ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﺃﻥ ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺍﻟﺰﻛﺎﺓ؛ ﻷﻥ ﺫﻟﻚ ﻳﻘﻊ ﻣﻮﻗﻊ ﺍﻟﻨﻔﻞ ﺇﺫﺍ ﻟﻢ ﻳﺮﺩ‬ ‫ﺑﻪ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻴﻤﺎ ﺃﻃﻌﻢ ﺍﻟﻔﻘﺮﺍﺀ ﻣﻦ ﺍﻟﺮﻃﺐ ﻭﺍﻟﺘﻤﺮ‪ ،‬ﻭﻻ ﺯﻛﺎﺓ‬ ‫ﺃﻳﻀﺎ ﻓﻲ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﺳﺒﺐ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﻣﺎ ﺗﺼﺪﻕ ﺑﻪ‬ ‫ﻋﻠﻰ ﺍﻟﻤﻌﻄﻲ ‬ ‫ﺭﺏ ﺍﻟﻤﺎﻝ ﻳﺘﻢ ﺑﻪ ﻧﺼﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻻ ﺯﻛﺎﺓ ﻓﻴﻤﺎ ﺗﺼﺪﻕ ﺑﻪ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﻓﻴﻤﺎ ﺑﻘﻲ‬ ‫ﻓﻲ ﻳﺪﻩ‪.‬‬ ‫ﺗﻤﺮﺍ ﺇﺫﺍ ﺑﻠﻐﺖ ﻓﻴﻪ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﻓﻲ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺯﻛﺎﺓ ﺇﻻ ﻓﻴﻤﺎ ﻳﺒﺲ ﻭﺻﺮﻡ ﻭﺻﺎﺭ ‬ ‫ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻤﺎ ﺍﻟﺼﺪﻗﺔ ﻓﻴﻤﺎ ﺟﻤﻌﻪ ﺍﻟﻤﺴﻄﺎﺡ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻏﻴﺮ ﻋﺎﻡ‪ ،‬ﻭﺍﻟﻘﻮﻝ‬ ‫ﺍﻷﻭﻝ ﺃﺣﻮﻁ‪.‬‬ ‫ﺗﻤﺮﺍ‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﺃﻋﻄﻰ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺃﻋﻮﺍﻧﻪ ﻧﺨﻠﺔ ﻣﻦ ﻣﺎﻟﻪ ﻓﺘﺮﻛﻬﺎ ﺣﺘﻰ ﺟﺬﻫﺎ ‬ ‫ﻓﻌﻠﻴﻪ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ؛ ﻷﻧﻪ ﺃﻋﻄﺎﻫﺎ ﺟﻨﺔ ﻋﻦ ﻣﺎﻟﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﻣﻦ ﺃﻋﻄﻰ ‬ ‫ﻓﻘﻴﺮﺍ ﻧﺨﻠﺔ ﺃﻭ ﻏﻴﺮ ﻓﻘﻴﺮ ﻧﺨﻠﺔ ﻟﻮﺟﻪ ﺍﷲ‬ ‫ﻣﻐﻨﻤﺎ ﻓﻼ ﺯﻛﺎﺓ‬ ‫‬‫ﻣﻐﺮﻣﺎ ﺃﻭ ﻳﺠﺮ ﺑﺬﻟﻚ ﻟﻨﻔﺴﻪ‬ ‫‬‫ﺗﻌﺎﻟﻰ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺪﻓﻊ ﻋﻦ ﻧﻔﺴﻪ‬ ‫ﺗﻤﺮﺍ ﻓﻲ ﻳﺪ ﺍﻟﻔﻘﻴﺮ‪.‬‬ ‫ﻋﻠﻴﻪ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻳﺠﺒﺮ ﺑﻬﺎ ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﺻﺎﺭﺕ ‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﺃﻋﻄﺎﻫﺎ ﻏﻴﺮ ﻓﻘﻴﺮ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‬ ‫ﻓﻴﻬﺎ ﺇﺫﺍ ﺃﺭﺍﺩ ﺑﻌﻄﻴﺘﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﺑﺮﺃ ﻣﻦ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻭﻣﻦ ﺍﺗﺴﻊ‬ ‫ﺑﺎﻟﻘﻮﻝ ﺍﻵﺧﺮ ﻓﻬﻮ ﻭﺍﺳﻊ ﻟﻪ ﺇﻥ ﺷﺎﺀ ﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫‪273‬‬‫ﻭﺍﻟﻤﻌﻄﻰ‬ ‫‬‫‬ ‫ﺍﻟﻤﻌﻄﻲ‬ ‫ﺃﺣﻜﺎﻡ ﺍﻟﺰﻛﺎﺓ ﺑﻴﻦ‬ ‫‪ G  ٢٢٨‬م ا‪ .Oa‬وا‪:ROa‬‬ ‫ﺭﺟﻼ ‬ ‫ﻧﺨﻼ ﻣﻦ ﻧﺨﻠﻪ‪ ،‬ﻓﺄﻛﻠﻬﺎ‬ ‫‬‫ﺳﺌﻞ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ‪ : 5‬ﻓﻲ ﺭﺟﻞ ﻗﺒﺾ‬ ‫ﻭﺑﺴﺮﺍ‪ ،‬ﺃﻭ ﺗﺮﻛﻬﺎ ﺣﺘﻰ ﺃﺛﻤﺮﺕ ﻭﺟﺬﻫﺎ‪ ،‬ﺇﻧﻪ ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﻌﻄﻲ‬ ‫‬‫ﺭﻃﺒﺎ‬ ‫ﺍﻟﻤﻌﻄﻰ ‬ ‫ﻭﻻ ﺍﻟﻤﻌﻄﻰ ﻓﻴﻬﺎ ﺻﺪﻗﺔ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻤﻌﻄﻲ ﺑﻌﻄﻴﺘﻪ ﻭﺟﻪ ﺍﷲ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩﻫﺎ ﻟﻤﻜﺎﻓﺎﺓ‬ ‫ﺃﻭ ﻟﻴﻜﺎﻓﺊ ﻋﻠﻴﻬﺎ ﻓﻔﻴﻬﺎ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺍﻟﻤﻌﻄﻲ ﺇﺫﺍ ﺗﺮﻛﻬﺎ ﺍﻟﻤﻌﻄﻰ ﺣﺘﻰ ﺃﺛﻤﺮﺕ‪،‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻤﻌﻄﻰ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻌﻄﻲ ﺃﺭﺍﺩ ﺑﻬﺎ ﻭﺟﻪ ﺍﷲ ﻓﻨﻘﺼﺖ ﺛﻤﺮﺓ‬ ‫ﻧﺨﻠﻪ ﺍﻟﺒﺎﻗﻴﺔ ﻟﻪ ﻋﻦ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ ﺃﺧﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻤﺎ ﺑﻘﻲ ﻓﻲ ﻳﺪﻩ‪ ،‬ﻭﻣﺎ ﺗﺼﺪﻕ ﺑﻪ‬ ‫ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﻓﻴﻪ ﺯﻛﺎﺓ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﻄﻴﺔ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺇﻥ ﺃﻛﻠﻬﺎ ﺍﻟﻤﻌﻄﻰ‬ ‫ﻓﻘﻴﺮﺍ ﻭﻟﻮ ﻟﻢ ﺗﺘﻢ‬ ‫ﺑﺴﺮﺍ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻤﻌﻄﻲ‪ ،‬ﻛﺎﻥ ﺍﻟﻤﻌﻄﻲ ﻏﻨ ‪‬ﻴﺎ ﺃﻭ ‬ ‫‬‫ﺭﻃﺒﺎ ﺃﻭ‬ ‫‬ ‫ﺑﻘﻴﺔ ﺛﻤﺮﺓ ﻧﺨﻠﻪ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﻓﻲ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ‪ ،‬ﻭﻻ ﻓﻲ ﺍﻟﺬﻱ‬ ‫ﺑﻘﻲ ﻓﻲ ﻳﺪﻩ ﺇﺫﺍ ﻟﻢ ﻳﺘﻢ ﺍﻟﺬﻱ ﺑﻘﻲ ﻓﻲ ﻳﺪﻩ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ‪ ،‬ﻭﻣﻦ ﺃﻋﻄﻰ ﺛﻤﺮﺓ‬ ‫ﻧﺨﻠﻪ ﻓﺘﺮﻛﻬﺎ ﺣﺘﻰ ﺃﺛﻤﺮﺕ ﻭﺟﺪ ﻣﻨﻬﺎ ﺛﻼﺛﻤﺎﺋﺔ ﺻﺎﻉ ﺃﻧﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﻓﻴﻬﺎ‪.‬‬ ‫ﻭﻳﻮﺟﺪ ﻋﻦ ﺃﺑﻲ ﻋﻠﻲ ‪ 5‬ﻓﻲ ﺭﺟﻞ ﻳﻌﻄﻴﻪ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﻛﻞ ﺭﺟﻞ ﻧﺨﻠﻪ‪،‬‬ ‫ﻏﻨﻴﺎ ﻓﺈﻥ ﺍﻟﺼﺪﻗﺔ ﻓﻴﻬﺎ ﻋﻠﻰ ﺃﻫﻞ‬ ‫ﻓﺘﺒﻠﻎ ﺟﻤﺎﻋﺘﻬﺎ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻤﻌﻄﻰ ‬ ‫ﻓﻘﻴﺮﺍ ﻓﻼ ﺻﺪﻗﺔ ﻋﻠﻰ ﺍﻟﻤﻌﻄﻰ ﻭﻻ ﺍﻟﻤﻌﻄﻴﻦ‪ ،‬ﻭﺇﻥ‬ ‫‬‫ﺍﻟﻘﺮﻳﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻌﻄﻰ‬ ‫ﺗﻤﺮﺍ ﻣﻦ ﻣﺴﺎﻃﻴﺤﻬﻢ ﻓﻌﻠﻰ ﺃﻫﻞ ﺍﻟﻤﺴﺎﻃﻴﺢ ﺯﻛﺎﺓ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﻤﻦ ﺗﺠﺐ‬ ‫ﺃﻋﻄﻮﻩ ‬ ‫ﻋﻠﻴﻬﻢ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ‪ : 5‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺃﻋﻄﻮﺍ ﺍﻟﻨﺨﻞ ﺻﺪﻗﺔ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﻋﻄﻴﺘﻬﻢ ﻟﻤﻜﺎﻓﺄﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻲ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﻄﻴﺔ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪،‬‬ ‫ﻭﻟﻜﻦ ﺗﺠﺰﺋﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﺗﺠﺰﺋﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﻴﻤﺎ ﺃﻋﻄﻰ ﻭﻟﻮ ﺃﺭﺍﺩ ﺑﻪ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﻻ ﺃﻥ ﻳﺮﻳﺪ ﺑﻪ ﻋﻦ ﻻﺯﻡ ﻋﻠﻴﻪ)‪.(١‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٥٥٥/٣ :‬ ‪ ،٥٥٧‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٨١/١٩ :‬ ‪.٨٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪274‬‬ ‫‪ E ٢٢٩‬د‪ +/‬ا ة ‪-W E= )D >N‬ه‪:‬‬ ‫ﺇﺫﺍ ﺩﻓﻊ ﺍﻟﻤﺰﻛﻲ ﺯﻛﺎﺓ ﻟﻔﻘﻴﺮ ﺛﻢ ﺗﺒﻴﻦ ﻟﻪ ﺃﻧﻪ ﻏﻨﻲ ﻫﻞ ﺗﺠﺰﺋﻪ ﺯﻛﺎﺗﻪ؟ ﻳﺠﻴﺐ‬ ‫ﺗﺒﻴﻦ ﻏﻨﺎﻩ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﻏﺮﻡ ﻣﺎ ﺩﻓﻊ؛‬ ‫ﻓﻘﻴﺮﺍ ﻋﻨﺪﻩ ﺛﻢ ‬‫ﺍﺑﻦ ﺑﺮﻛﺔ ‬ ‫ﻗﺎﺋﻼ‪ :‬ﻭﺇﺫﺍ ﻛﺎﻥ ‬ ‫ﻷﻥ ﺍﷲﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰﺇﻧ‪‬ﻤﺎ ﺗﻌﺒﺪﻩ ﺑﺄﻥ ﻳﺪﻓﻊ ﺍﻟﺼﺪﻗﺔ ﺇﻟﻰ ‬ ‫ﻓﻘﻴﺮ ﻋﻨﺪﻩ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﻜﻠﻒ ﺃﻥ ﻳﻌﻠﻢ ﻣﻐﻴﺒﻪ؛ ﻷﻥ ﺣﻘﻴﻘﺔ ﺍﻟﻔﻘﻴﺮ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ‪ ،‬ﻓﺈﻥ ﻭﺟﺪﻫﺎ ﻗﺎﺋﻤﺔ‬ ‫ﻓﻲ ﻳﺪﻩ ﺃﺧﺬﻫﺎ ﻣﻨﻪ ﺇﻥ ﻗﺪﺭ ﻋﻠﻰ ﺍﺳﺘﺮﺟﺎﻋﻬﺎ ﺑﺤﺎﻛﻢ ﺃﻭ ﻏﻴﺮﻩ ﻭﻳﺴﻠﻤﻬﺎ ﺇﻟﻰ ﻓﻘﻴﺮ‬ ‫ﻏﻴﺮﻩ)‪.(١‬‬ ‫ﻭﻳﺬﻛﺮ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻣﺎ ﻣﻀﻰ‪ ،‬ﺛﻢ ﻳﻀﻴﻒ‪» :‬ﻭﻣﺎ ﻧﺤﺐ ﻷﺣﺪ ﺃﻥ ﻳﺤﺮﻡ‬ ‫ﻣﺤﺘﺎﺟﺎ ﻣﻦ ﺯﻛﺎﺗﻪ ﻭﻟﻮ ﻛﺎﻥ ﻓﺎﺳﻘﺎ‪ ،‬ﻭﻣﻦ ﻗﺒﺾ ﺯﻛﺎﺗﻪ ﻣﻦ‬ ‫‬‫ﻓﻘﻴﺮﺍ‬ ‫‬‫ﺟﺎﺭﻩ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻏﻴﺮﻩ ﻭﻫﻮ ﻏﻨﻲ ﻭﺃﻗﺎﻣﺖ ﻓﻲ ﻳﺪﻩ ﺇﻟﻰ ﺃﻥ ﺍﻓﺘﻘﺮ‪ ،‬ﺟﺎﺯ ﻟﻪ ﻗﺒﻀﻬﺎ ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﻬﺎ ﻓﻲ‬ ‫ﺣﺎﻝ ﻓﻘﺮﻩ)‪.(٢‬‬ ‫ﺃﻣﺎ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ﻓﻴﻔﺼﻞ ﺍﻟﻘﻮﻝ ﻭﺍﻟﺨﻼﻑ ﻭﻳﻮﺭﺩ ﺍﻵﺭﺍﺀ‪،‬‬ ‫ﻓﻴﻘﻮﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺮﺟﻞ ﻳﻌﻄﻲ ﺍﻟﻔﻘﻴﺮ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﻇﺎﻫﺮ‬ ‫ﻓﻘﺮﻩ‪ ،‬ﺛﻢ ﻳﻌﻠﻢ ﻏﻨﺎﻩ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻭﺍﻟﻨﻌﻤﺎﻥ ﻳﻘﻮﻟﻮﻥ‪:‬‬ ‫ﻳﺠﺰﻳﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ ﻭﻳﻌﻘﻮﺏ‪ :‬ﻻ ﻳﺠﺰﻳﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻴﻬﺎ ﻗﻮﻻﻥ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺃﻧﻪ ﻳﻀﻤﻦ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﺃﻧﻪ ﻻ ﻳﻀﻤﻦ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﺻﺢ ﺫﻟﻚ ﺃﻥ ﻳﻀﻤﻦ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧﻪ ﺇﺫﺍ ﺻﺢ ﺫﻟﻚ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﺠﺎﻣﻊ‪ ٦٢٨/١ :‬ ‪.٦٢٩‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٥٤٠/٣ :‬‬ ‫‪275‬‬‫ﻭﺍﻟﻤﻌﻄﻰ‬ ‫‬‫‬ ‫ﺍﻟﻤﻌﻄﻲ‬ ‫ﺃﺣﻜﺎﻡ ﺍﻟﺰﻛﺎﺓ ﺑﻴﻦ‬ ‫ﺃﻧﻪ ﻏﻨﻲ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﻗﺒﻀﻬﺎ ﺑﺤﺎﻝ ﺃﻧﻪ ﻳﻀﻤﻦ ﻣﺎ ﺳﻠﻢ ﺇﻟﻴﻪ ﺇﺫﺍ ﺻﺢ ﺫﻟﻚ؛ ﻷﻧﻬﺎ‬ ‫ﻗﺪ ﺻﺎﺭﺕ ﻓﻲ ﻏﻴﺮ ﻣﻮﺿﻌﻬﺎ‪.‬‬ ‫ﻭﻗﺪ ﻳﺸﺒﻪ ﻣﻌﺎﻧﻲ ﺍﻻﺧﺘﻼﻑ ﺃﻧﻪ ﺇﺫﺍ ﺳﻠﻤﻬﺎ ﻋﻠﻰ ﺍﻟﺤﻜﻢ ﺍﻟﻈﺎﻫﺮ ﺃﻥ‬ ‫ﻻ ﻳﺴﺘﺤﻴﻞ ﺇﻟﻰ ﻣﻌﻨﻰ ﺍﻟﻀﻤﺎﻥ ﻟﺜﺒﻮﺕ ﺫﻟﻚ ﺍﻟﺤﻜﻢ)‪.(١‬‬ ‫‪ ٢٣٠‬د‪ +/‬ا ة ‪:E'' ) >N‬‬ ‫ﻓﻘﻴﺮﺍ ﻟﻢ‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺭﺟﻞ ﻟﺰﻣﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻭﺟﺪ ﺻﺒ ‪‬ﻴﺎ ‬ ‫ﻳﺨﺘﺘﻦ‪ ،‬ﺃﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺴﻠﻢ ﺃﺟﺮﺓ ﺍﻟﻤﺨﺘﺘﻦ ﻋﻤﺎ ﻟﺰﻣﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻳﺤﺮﻣﻪ ﻣﻦ‬ ‫ﺳﺎﻟﻤﺎ ﺑﺬﻟﻚ؟‬ ‫‬‫ﻣﺴﻜﻴﻦ ﻭﻏﻴﺮﻩ‪ ،‬ﺃﻳﻜﻮﻥ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﻟﻬﺬﺍ ﺍﻟﻤﺴﻜﻴﻦ ﺣﻖ ﻓﻲ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻳﺠﻌﻞ‬ ‫ﺫﻟﻚ ﻣﻦ ﺣﻘﻪ)‪.(٢‬‬ ‫‪0 ٢٣١‬م ا'‪T‬ب ﱠ‬ ‫ا‪ E >/ RG E0‬ا ة‪:‬‬ ‫ﻭﻋﻦ ﻣﻘﺎﺻﺔ ﺍﻟﻔﻘﻴﺮ ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻟﻲ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ‬ ‫ﻋﻠﻰ ﻓﻘﻴﺮ ﻣﻦ ﻓﺮﺽ‪ ،‬ﻭﻗﻠﺖ ﻟﻪ‪ :‬ﻳﺎ ﻓﻼﻥ‪ :‬ﺇﻥ ﺗﻠﻚ ﺍﻟﺪﺭﺍﻫﻢ ﺍﻟﺘﻲ ﻋﻠﻴﻚ ﻟﻲ ﻟﻚ‬ ‫ﺳﺎﻟﻤﺎ ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻥ‬ ‫‬‫ﻣﻨﻲ ﻣﻦ ﻓﺮﺽ ﻟﺰﻣﻨﻲ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻳﺠﻮﺯ ﺫﻟﻚ ﻭﺃﻛﻮﻥ‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ ﺫﻟﻚ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻓﻲ ﺍﻟﻤﻘﺎﺻﺔ ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﺧﻼﻑ‪ ،‬ﻭﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺍﻟﻤﻨﻊ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪﻱ)‪.(٣‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٠١/١٩ :‬ ‪.١٠٢‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٥٦/٢ :‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٥٤/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪276‬‬ ‫‪ ./ e E ٢٣٢‬إ]اج ا ة‪:‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ﻓﻴﻤﻦ ﻳﺨﺮﺝ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﺛﻢ ﺷﻚ ﻓﻴﺨﺮﺝ‬ ‫ﺯﻛﺎﺓ ﺷﻲﺀ ﻣﻦ ﻣﺎﻟﻪ‪ :‬ﻭﻣﻦ ﺟﻮﺍﺏ ﺃﺑﻲ ﺍﻟﺤﻮﺍﺭﻱ ‪ 5‬ﻭﻋﻦ ﺭﺟﻞ ﻳﺨﺮﺝ ﺯﻛﺎﺗﻪ‪،‬‬ ‫ﺛﻢ ﻳﺸﻚ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﻣﺎﻟﻪ ﺃﻧﻪ ﻟﻢ ﻳﺨﺮﺝ ﻋﻨﻪ ﺯﻛﺎﺓ‪ ،‬ﻭﻳﺮﺟﻮ ﺃﻧﻪ ﻗﺪ ﺃﺧﺮﺝ ﻋﻨﻪ‪،‬‬ ‫ﺃﻳﺮﺟﻊ ﻳﺰﻛﻴﻪ‪ ،‬ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ؟ ﻓﻌﻠﻰ ﻣﺎ ﻭﺻﻔﺖ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻭﻗﺖ ﺯﻛﺎﺗﻪ ﻓﻌﻠﻴﻪ‬ ‫ﺇﺧﺮﺍﺝ ﻣﺎ ﻳﺸﻚ ﻓﻴﻪ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﻗﺪ ﺯﻛﺎﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺍﻧﻘﻀﻰ ﺍﻟﻮﻗﺖ ﻓﻠﻴﺲ‬ ‫ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻪ ﻟﻢ ﻳﺰﻙ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٧٩/١٧ :‬‬ ‫‪277‬‬ ‫أم ]; _ ة ا‪ <-‬وا‪ab‬ر‬ ‫‪ ٢٣٣‬إ]اج ز ة ا‪=_ <-‬ﻼد ا‪:6N'a‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻛﺎﻥ ﻟﻪ ﻧﺨﻞ‪ ،‬ﻓﻮﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺃﺭﺍﺩ‬ ‫ﻧﺨﻼ ﻭﻫﻲ ﻣﻦ ﺟﻨﺲ ﻭﺍﺣﺪ‪ ،‬ﻟﻜﻦ ﺍﻟﺒﻌﺾ ﻓﻲ ﺑﻠﺪ‪ ،‬ﻭﺍﻟﺒﻌﺾ ﻓﻲ ﺑﻠﺪ‬‫ﺇﺧﺮﺍﺟﻬﺎ ‬ ‫ﺁﺧﺮ‪ :‬ﺃﻳﺼﺢ ﺃﻥ ﻳﺨﺮﺟﻬﺎ ﻋﻦ ﺍﻟﺠﻤﻴﻊ ﻣﻦ ﺑﻠﺪ ﻭﺍﺣﺪﺓ ﺃﻡ ﻻ ﻳﺼﺢ ﺇﻻ ﻛﻞ ﻭﺍﺣﺪ‬ ‫ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺑﻠﺪﻩ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺫﻟﻚ ﺟﺎﺋﺰ‪ ،‬ﻭﺇﻥ ﺃﺧﺮﺝ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﺑﻌﻴﻨﻪ ﻓﻲ ﻣﻜﺎﻧﻪ ﺃﺣﺴﻦ)‪.(١‬‬ ‫‪ ٢٣٤‬ز ة ا‪ab‬ر ‪ E RG‬‬ ‫‪:3B%‬‬ ‫ﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺃﺣﺪ ‬ ‫ﻣﺎﻻ ﻭﻟﻢ ﻳﺤﻞ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﻋﻨﺪﻩ ﺑﻞ ﻣﺘﻰ ﺍﺷﺘﺮﺍﻩ ﺃﺻﺒﺢ‬ ‫‬ ‫ﻳﺠﺬﻩ‪ ،‬ﺃﻋﻠﻴﻪ ﺯﻛﺎﺓ ﻓﻴﻪ ﺃﻡ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ ﺫﻟﻚ؟‬ ‫ﺃﺟﺎﺏ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻐﻠﺔ ﻓﺄﻳﻬﻤﺎ ﺍﺳﺘﻐﻞ‬ ‫ﺯ ‪‬ﻛﺎﻩ‪ ،‬ﻭﻻ ﻳﺸﺘﺮﻁ ﺍﻟﺤﻮﻝ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ‪ ،‬ﺇﻧﻤﺎ ﻳﺸﺘﺮﻁ ﻓﻲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‬ ‫ﻭﺍﻟﺘﺠﺎﺭﺓ ﻭﺍﻟﻤﻮﺍﺷﻲ ﻻ ﻏﻴﺮ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٤٠/٢ :‬ ‪.٤١‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٤١/٢ :‬‬ ‫‪278‬‬ ‫) إ]اج ا ة _>‪a‬‬ ‫‪ ٢٣٥‬إ]اج ا ة _>‪:a‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﻣﺪﻯ ﺟﻮﺍﺯ ﺍﻟﺰﻛﺎﺓ ﺑﺎﻟﻘﻴﻤﺔ‪ ،‬ﻓﺴﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ‬ ‫ﺗﻠﺰﻣﻪ ﺯﻛﻮﺍﺕ ﻣﻦ ﺑﻘﺮ ﻭﻏﻨﻢ ﻭﺟ ﻤﺎﻝ ﻭﺗﻤﺮ ﻭﺑﺴﺮ ﻣﻄﺒﻮﺥ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﻧﻘﺪ ﺩﺭﺍﻫﻢ‬ ‫ﻓﻀﺔ ﻭﺫﻫﺐ ﻭﺻﻴﻐﺔ ﻭﻛﺎﺋﻦ ﻣﺎ ﻛﺎﻥ ﻣﻤﺎ ﺗﻠﺤﻘﻪ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺃﻱ ﺍﻟﻮﺟﻮﻩ ﻟﺤﻘﺘﻪ‬ ‫ﻗﺮﻭﺷﺎ ﻓﻀﺔ ﺃﻡ ﻻ ﻳﺠﻮﺯ؟‬ ‫‬‫ﺃﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺘﺤﺮﻯ ﺟﻤﻴﻊ ﺫﻟﻚ ﻭﻳﺨﺮﺝ ﻋﻦ ﺫﻟﻚ ﻛﻠﻪ‬ ‫ﻗﺎﻝ‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺟﻮﺍﺯ ﺇﺧﺮﺍﺝ ﺍﻟﻘﻴﻤﺔ ﻋﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺾ‪ :‬ﺇﻥ‬ ‫ﺍﻟﻘﻴﻤﺔ ﺗﺠﺰﺉ ﻓﻲ ﺟﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻧﻈﺮﻭﺍ ﺇﻟﻰ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﺣﻖ ﻟﻠﻔﻘﺮﺍﺀ‬ ‫ﻭﺍﻟﻤﺴﺎﻛﻴﻦ‪ ،‬ﻭﺇﻧﻤﺎ ﺷﺮﻋﺖ ﻟﺴﺪ ﺣﺎﺟﺘﻬﻢ‪ ،‬ﻭﺑﺎﻟﻘﻴﻤﺔ ﻳﺤﺼﻞ ﺃﺩﺍﺀ ﺫﻟﻚ ﺍﻟﺤﻖ‪،‬‬ ‫ﻭﻳﻨﺴﺪ ﺑﺎﺏ ﺍﻟﺤﺎﺟﺔ‪ ،‬ﻭﺭﺃﻯ ﻫﺆﻻﺀ ﺃﻥ ﺍﻟﻤﻘﺎﺩﻳﺮ ﺍﻟﺘﻲ ﺫﻛﺮﺕ ﻓﻲ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﺇﻧﻤﺎ ﻫﻲ ﺑﻴﺎﻥ ﻟﻤﻘﺪﺍﺭ ﺍﻟﺤﻖ ﺍﻟﻮﺍﺟﺐ ﻓﻲ ﺍﻟﻤﺎﻝ ﻻ ﻏﻴﺮ‪.‬‬ ‫ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﻴﻤﺔ ﻻ ﺗﺠﺰﺉ ﻋﻦ ﺍﻟﺰﻛﺎﺓ ﻭﺃﻭﺟﺒﻮﺍ ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ‬ ‫ﺃﻥ ﻳﺨﺮﺝ ﺯﻛﺎﺓ ﻛﻞ ﺻﻨﻒ ﻣﻦ ﺟﻨﺴﻪ ﻭﺭﺃﻭﺍ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻋﺒﺎﺩﺓ ﻭﺟﺒﺖ ﻓﻲ ﺍﻟﻤﺎﻝ ﻓﻼ‬ ‫ﻳﺠﺰﻯ ﺇﻻ ﺃﺩﺍﺀ ﻋﻴﻨﻬﺎ‪.‬‬ ‫ﻭﻇﺎﻫﺮ ﺗﺼﺤﻴﺢ ﺻﺎﺣﺐ ﺍﻹﻳﻀﺎﺡ ‪ 5‬ﺇﻧﻤﺎ ﻫﻮ ﻟﻬﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻋﻠﻰ ﻫﺬﺍ‬ ‫ﺃﻳﻀﺎ ﻣﺸﻬﻮﺭ ﺍﻟﻔﺘﻮﻯ ﻣﻦ ﺃﺷﻴﺎﺧﻨﺎ ﺃﻫﻞ ﺍﻟﻤﺸﺮﻕ ﻭﺇﻥ ﻛﺎﻥ ﻋﻤﻞ ﺍﻟﻨﺎﺱ‬ ‫ﺍﻟﻘﻮﻝ ‬ ‫ﻋﻠﻰ ﻏﻴﺮﻩ)‪.(١‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٦٠/٢ :‬ ‪.٦١‬‬ ‫‪279‬‬‫ﺣﻜﻢ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﺑﺎﻟﻘﻴﻤﺔ‬ ‫ﻭﺳﺌﻞ ﻋﻦ ﺇﺧﺮﺍﺝ ﺍﻟﻘﻴﻤﺔ ﺃﻭ ﺍﻟﻌﻴﻦ؟ ﻭﻣﺎ ﺃﺻﺢ ﺍﻷﻗﻮﺍﻝ ﻓﻴﻬﺎ؟ ﻭﻫﻞ ﻳﻜﻮﻥ‬ ‫ﺷﺎﻣﻼ ﻟﺠﻤﻴﻊ ﺍﻟﻤﺰﻛﻰ ﻣﻦ ﻧﺨﻴﻞ ﻭﻏﻴﺮﻩ؟ ﻓﺈﻥ ﻛﺎﻥ ﻟﻲ ﻧﺨﻞ ﻓﻲ ﻣﻮﺿﻊ‬‫‬‫ﺍﻟﺨﻼﻑ‬ ‫ﻻ ﻳﻮﺟﺪ ﺍﻟﺼﺎﻟﺢ ﻣﻨﻪ ﻓﻲ ﺃﻣﻮﺭ ﺩﻳﻨﻪ ﻓﻴﻪ ﺃﺗﺮﻯ ﺍﻷﺻﺢ ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﺒﻴﻊ ﺗﻠﻚ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺑﺪﺭﺍﻫﻢ ﻭﺃﻧﻘﻠﻬﺎ ﺣﻴﺚ ﺷﺌﺖ؟ ﻓﻤﺎ ﺍﻷﻓﻀﻞ ﻓﻲ ﺫﻟﻚ ﻟﻤﺎ ﻛﺎﻧﺖ ﺑﻌﻴﻨﻬﺎ‬ ‫ﻻ ﻳﺘﺄﺗﻰ ﻟﻲ ﺣﻤﻠﻬﺎ ﺗﻔﻀﻞ ﻋﻠﻴﻨﺎ ﺑﺤﻞ ﺫﻟﻚ‪.‬‬ ‫ﻓﻘﺎﻝ‪:‬‬ ‫ﻧﻌﻢ ﺍﻟﺨﻼﻑ ﻓﻲ ﺫﻟﻚ ﺷﺎﻣﻞ ﻟﺠﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻻ ﺗﺼﺤﻴﺢ ﻋﻨﺪﻱ‬ ‫ﻷﺣﺪ ﺍﻟﻘﻮﻟﻴﻦ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﺎﻝ‪ ،‬ﺇﻻ ﺃﻥ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﻹﻳﻀﺎﺡ ﻳﻘﺘﻀﻲ ﺗﺼﺤﻴﺢ‬ ‫ﺍﻟﻘﻮﻝ ﺑﺈﺧﺮﺍﺝ ﺍﻟﻌﻴﻦ ﻣﻦ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻛﺄﻧﻪ ﺍﻷﻇﻬﺮ ﻭﺍﻷﻓﻀﻞ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ ‪ : 5‬ﺃﺟﻤﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺟﻮﺍﺯ‬ ‫ﺍﻟﺒﺪﻝ ﻋﻤﺎ ﻳﺠﺐ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺩﻓﻊ ﺍﻟﻘﻴﻤﺔ ﻋﻦ ﺍﻟﻮﺍﺟﺐ)‪.(٢‬‬ ‫‪ ٢٣٦‬ا‪ _ AOa‬ة ا‪_ +=a‬ر‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻗﻮﻟﻪ ﻓﻲ ﺭﺟﻞ ﻟﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﺨﻞ ﺍﻟﺘﻲ ﺗﺠﺐ‬ ‫ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺛﻢ ﺑﺎﻋﻬﺎ ﺑﻴﻊ ﺧﻴﺎﺭ ﻭﻗﺒﺾ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﺃﺧﺬ ﺑﻬﺎ ﺑﻀﺎﻋﺔ ﻭﺑﺎﻋﻬﺎ ‬ ‫ﺳﻠﻔﺎ‬ ‫ﺑﺜﻤﻦ ﻣﻌﻠﻮﻡ ﺇﻟﻰ ﺃﺟﻞ ﻣﻌﻠﻮﻡ‪ ،‬ﻓﻠﻤﺎ ﺣﺎﻥ ﻭﻗﺖ ﺍﻟﻐﻠﺔ ﺃﺧﺬﻫﺎ ﻣﻦ ﺍﻟﻤﺸﺘﺮﻱ ﺑﺎﻟﻄﻨﺎ‬ ‫ﺑﺪﺭﺍﻫﻢ ﻣﻌﻠﻮﻣﺔ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺣﻞ ﺃﺟﻞ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻓﺘﺨﺎﺭﺝ ﻣﻦ ﺍﻟﺪﻳﺎﻥ ﺑﻀﺎﻋﺔ ﻣﺜﻞ‬ ‫ﺍﻟﺒﺴﺮ ﻭﺍﻟﺘﻤﺮ‪ :‬ﺃﻳﺠﺐ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﻏﻠﺔ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﺍﺷﺘﺮﺍﻩ ﻣﻦ ﺍﻟﻤﺸﺘﺮﻱ ﺃﻡ ﻋﻠﻴﻪ‬ ‫ﺯﻛﺎﺓ ﻣﺎ ﻗﺒﺾ ﻣﻦ ﺍﻟﺒﻀﺎﻋﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ؟ ﻭﺇﻥ ﺃﺿﺎﻑ ﻏﻠﺔ ﻫﺬﺍ ﺍﻟﻤﺎﻝ‬ ‫ﺍﻟﻤﺴﺘﻄﻨﻰ ﺇﻟﻰ ﻏﻠﺔ ﻣﺎ ﺑﻘﻲ ﻓﻲ ﻳﺪﻩ ﻣﻦ ﺍﻟﻤﺎﻝ‪ :‬ﺃﻋﻠﻴﻪ ﺗﺤﺮﻳﺮ ﻏﻠﺔ ﻫﺬﺍ ﺍﻟﻤﺎﻝ‬ ‫ﺍﻟﺒﺎﻗﻲ ﺑﻴﺪﻩ‪ ،‬ﺃﻡ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻟﺠﻤﻴﻊ؟‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٦٣/٢ :‬ ‪ ،٦٤‬ﻭ ‪.٧/٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٦٦٧/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪280‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺻﺢ ﺑﻴﻊ ﺍﻟﺨﻴﺎﺭﻭﺍﷲ ﺃﻋﻠﻢ ﺑﺼﺤﺘﻪﻓﺰﻛﺎﺓ ﺍﻟﻨﺨﻞ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﻭﺃﻧﺖ ﺗﻠﺰﻣﻚ ﺯﻛﺎﺓ ﺍﻟﻤﺘﺠﺮ ﻓﻲ ﺍﻟﺪﺭﺍﻫﻢ ﺑﺰﻧﺘﻬﺎ‪ ،‬ﻭﻫﻮ ﺭﺑﻊ ﺍﻟﻌﺸﺮ‬ ‫ﻛﺰﻛﺎﺓ ﺍﻟﻨﻘﺪﻳﻦ‪ ،‬ﻓﻤﻦ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ ﺗﻘﻮﻡ ﺍﻟﺴﻠﻌﺔ ﺑﺄﺛﻤﺎﻧﻬﺎ ﻓﻲ ﻛﻞ‬ ‫ﻋﺎﻡ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺘﺠﺎﺭﺓ ﺛﻢ ﺗﺰﻛﻰ)‪.(١‬‬ ‫‪ ٢٣٧‬إ]اج ا>‪ ./ a‬ز ة ا روع وا‪ab‬ر‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺯﻛﺎﺓ ﺍﻟﺒﺴﺮ‪ :‬ﻣﺎ ﺍﻷﺻﺢ ﻋﻨﺪﻙ ﻓﻲ ﺗﺨﺮﻳﺠﻬﺎ ﻣﻨﻪ‪،‬‬ ‫ﺑﺴﺮﺍ ﻋﻨﺪ ﻭﺯﻧﻪ؟ ﻭﻫﻜﺬﺍ ﻛﻞ ﻣﻮﺯﻭﻥ ﻭﻣﻜﻴﻮﻝ‬ ‫ﺗﺨﺮﺝ ﺩﺭﺍﻫﻢ ﺑﻌﺪ ﺑﻴﻌﻬﺎ ﺃﻡ ﺗﺨﺮﺝ ‬ ‫ﻣﺎ ﺍﻷﺻﺢ ﻋﻨﺪﻙ ﻓﻲ ﺗﺨﺮﻳﺞ ﺍﻟﺰﻛﺎﺓ ﻣﻨﻪ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻻ ﺷﻚ ﺃﻥ ﺗﺨﺮﻳﺞ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺟﻨﺲ ﺍﻟﻤﺰﻛﻰ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺍﺿﺢ‬ ‫ﺍﻟﺬﻱ ﻻ ﺧﻼﻑ ﻓﻴﻪ‪ ،‬ﻭﻓﻴﻪ ﺑﺮﻛﺔ ﻇﺎﻫﺮﺓ‪ ،‬ﻭﻓﻲ ﺇﺧﺮﺍﺝ ﺍﻟﻘﻴﻤﺔ ﺧﻼﻑ ﻋﻦ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٥٤/٢ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٨٠/٢ :‬‬ ‫‪281‬‬ ‫إ]اج ا ة ‚  و‪T-% W E‬‬ ‫‪ ٢٣٨‬إ]اج ا ة ‪:T-% W E‬‬ ‫ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻏﻴﺮ ﺟﻨﺴﻬﺎ ﺃﺷﻤﻞ ﻭﺃﻋﻢ ﻣﻦ ﺇﺧﺮﺍﺝ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻭﻗﺪ ﺟﻌﻞ‬ ‫ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ ﺑﻌﻨﻮﺍﻥ‪» :‬ﻓﻲ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻣﻦ ﻏﻴﺮ ﺟﻨﺴﻬﺎ ﻭﺇﻧﻘﺎﺫﻫﺎ ﺑﺄﻣﺮ ﺍﻟﻔﻘﺮﺍﺀ«‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﺳﺌﻞ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ ‪ 5‬ﻋﻦ ﺭﺟﻞ ﻣﻌﻪ ﺯﻛﺎﺓ ﻣﺜﻞ ﺣﺐ ﺃﻭ ﺗﻤﺮ ﻓﻴﺮﻯ‬ ‫ﺛﻮﺑﺎ ﻓﻴﻌﻄﻲ ﺛﻤﻨﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﺤﺐ ﺃﻭ‬ ‫ﻓﻘﻴﺮﺍ ﻋﺮﻳﺎ ﻧﺎ‪ ،‬ﻓﻴﺄﺧﺬ ﻟﻪ ‬ ‫ﻳﺘﻴﻤﺎ ‬ ‫ﻓﻘﻴﺮﺍ‪ ،‬ﺃﻭ ‬ ‫‬ ‫ﺍﻟﺘﻤﺮ ﻛﻤﺎ ﻳﻜﻮﻥ ﺍﻟﺴﻌﺮ ﻓﻲ ﺍﻟﺒﻠﺪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻳﺸﺘﺮﻱ‬ ‫ﺍﻟﺜﻮﺏ ﻣﻦ ﻋﻨﺪ ﻏﻴﺮﻩ ﺃﻭ ﻳﻌﻄﻲ ﻛﺮﺍﺀ ﺍﻟﻨﺴﺎﺝ ﻓﻼ ﺑﺄﺱ ﺑﺬﻟﻚ‪ ،‬ﻭﻫﻮ ﺟﺎﺋﺰ ﻓﻲ‬ ‫ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻰ ﺍﻟﺜﻮﺏ ﻣﻦ ﻋﻨﺪﻩ ﺃﻭ ﻋﻤﻠﻪ ﺑﻴﺪﻩ‪ ،‬ﻭﺣﺴﺐ ﺫﻟﻚ ﻣﻦ‬ ‫ﺛﻮﺑﺎ ﻭﺣﺴﺒﻪ ﻣﻦ‬ ‫ﻓﻘﻴﺮﺍ ‬ ‫ﺯﻛﺎﺗﻪ ﻓﻼ ﻳﺠﻮﺯ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ ﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺃﻋﻄﻰ ‬ ‫ﺯﻛﺎﺗﻪ ﺃﻥ ﺫﻟﻚ ﺟﺎﺋﺰ‪ ،‬ﻭﻳﺮﻭﻯ ﺃﻥ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ‪ 5‬ﻗﺪ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﺤﺐ ﺃﻭ ﺍﻟﺘﻤﺮ ﺃﻭ ﺍﻟﻮﺭﻕ‪ ،‬ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﻋﻠﻰ ﺍﻟﻔﻘﻴﺮ ﺃﻭ ﻟﻢ ﻳﺸﺮ ﻋﻠﻴﻪ‪،‬‬ ‫ﺃﻋﻠﻤﻪ ﺑﺬﻟﻚ ﺃﻭ ﻟﻢ ﻳﻌﻠﻤﻪ‪ ،‬ﺇﺫﺍ ﻗﺒﻀﺔ ﺍﻟﻔﻘﻴﺮ ﻭﺻﺎﺭ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻃﺤﻦ ﻣﻦ‬ ‫ﺣﺐ ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﺧﺒﺰﻩ ﻭﺃﻃﻌﻤﻪ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻓﺠﺎﺋﺰ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻲ‬ ‫ﻟﺤﻤﺎ ﺃﻭ ﺿﺤﻴﺔ ﻓﻲ ﻳﻮﻡ ﺍﻷﺿﺤﻰ ﺟﺎﺯ ﺫﻟﻚ ﺇﻥ‬ ‫ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﻭﺍﺷﺘﺮﻯ ﻟﻠﻔﻘﻴﺮ ‬ ‫ﺍﺷﺘﺮﻯ ﻣﻦ ﻋﻨﺪ ﻏﻴﺮﻩ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺃﻋﻄﺎﻩ ﻣﻦ ﻋﻨﺪﻩ ﻭﺣﺴﺐ ﺛﻤﻨﻪ ﻣﻦ ﺯﻛﺎﺗﻪ ﻓﻼ‬ ‫ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻧﺄﺧﺬ ﺑﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪282‬‬ ‫ﻭﺃﻣﺎ ﻓﻴﻤﺎ ﻳﺮﻭﻯ ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ‪ ƒ‬ﻓﻬﻮ ﺟﺎﺋﺰ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﻋﻨﺪﻩ ﺃﻭ‬ ‫ﻣﻦ ﻋﻨﺪ ﻏﻴﺮﻩ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﺠﻮﺯ ﻣﻦ ﻫﺬﺍ ﻛﻠﻪ ﺷﻲﺀ ﺇﻻ ﺃﻥ ﻳﺴﻠﻢ ﺍﻟﺰﻛﺎﺓ ﻟﻠﻔﻘﻴﺮ‬ ‫ﻛﻤﺎ ﻭﺟﺒﺖ‪ ،‬ﺛﻢ ﻳﻔﻌﻞ ﺍﻟﻔﻘﻴﺮ ﻓﻴﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﻣﺎ ﻳﺸﺎﺀ‪.‬‬ ‫ﻭﻓﻲ ﺟﻮﺍﺏ ﻣﻮﺳﻰ ﺑﻦ ﻣﺤﻤﺪ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﻓﻴﻤﻦ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺷﻌﻴﺮ‬ ‫ﻓﺄﺧﺮﺟﻬﺎ‪ ،‬ﻓﺄﺗﺎﻩ ﻓﻘﻴﺮ؟ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺗﺄﺧﺬ ﻣﻨﻲ ﺑﺪﻝ ﻣﺎ ﻳﻘﻊ ﻟﻚ ﻣﻦ ﺯﻛﺎﺓ ﻫﺬﺍ ﺍﻟﺸﻌﻴﺮ‬ ‫ﺫﺭﺓ‪ ،‬ﺃﻭ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺑﺮ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻔﺮﻗﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻟﻠﺬﻱ ﻳﻌﻄﻴﻪ‪ :‬ﺗﺄﺧﺬ ﻣﻨﻲ ﺑﺎﻟﺬﻱ‬ ‫ﺷﻌﻴﺮﺍ ﻓﻔﻌﻞ ﺫﻟﻚ ﺍﻟﻔﻘﻴﺮ؟ ﻗﺎﻝ‪ :‬ﺇﻥ ﻓﻌﻼ ﺫﻟﻚ ﺑﺮﺃﻳﻬﻤﺎ ﻓﻼ ﺑﺄﺱ‬ ‫‬‫ﺃﻋﻄﻴﻚ ﻣﻦ ﺯﻛﺎﺓ ﺍﻟﺒﺮ‬ ‫ﺑﺬﻟﻚ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺑﻌﺪﻝ ﻣﻦ ﺍﻟﺴﻌﺮ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﻻ ﻳﺠﻮﺯ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻪ‬ ‫ﻳﺠﻮﺯ ﺃﻥ ﻳﺪﺍﻓﻊ ﺍﻟﻔﻘﻴﺮ ﻣﻦ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺑﻤﺎ ﻋﻠﻰ ﺍﻟﻔﻘﻴﺮ ﻟﻪ ﻣﻦ ‪‬‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻳﺒﺮﺃ ﻣﻦ ﺫﻟﻚ‪،‬‬ ‫ﻋﺮﻭﺿﺎ ﻋﻠﻰ ﻣﺎ ﺍﺗﻔﻘﺎ‬ ‫‬‫ﻭﻛﺬﻟﻚ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺘﺮﺽ ﺍﻟﻔﻘﻴﺮ ﻣﻦ ﺻﺎﺣﺐ ﺍﻟﺰﻛﺎﺓ ﺑﺎﻟﺪﺭﺍﻫﻢ‬ ‫‬ ‫ﻭﻛﻴﻼ ﻳﻘﺒﺾ ﻟﻪ ﺍﻟﺰﻛﺎﺓ ﺟﺎﺯ ﺫﻟﻚ ﻟﻤﻦ ﻳﺴﻠﻢ ﻟﻪ ﻣﻦ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﺃﻗﺎﻡ ﻟﻠﻔﻘﻴﺮ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻳﺠﻮﺯ ﺫﻟﻚ ﻟﻤﻦ ﻳﺴﻠﻢ ﻟﻪ ﺍﻟﻔﻘﻴﺮ ﻣﻦ‬ ‫ﻳﺪ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﺃﻧﻔﺬﻩ ﺍﻟﻮﻛﻴﻞ ﺑﺄﻣﺮ ﺍﻟﻔﻘﻴﺮ ﺣﻴﺚ ﻳﺄﻣﺮﻩ ﺑﺈﻧﻔﺎﺫﻩ ﺟﺎﺯ ﺫﻟﻚ‪،‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﺪﺍﻓﻊ ﺍﻟﻔﻘﻴﺮ ﺑﻤﺎ ﻋﻠﻴﻪ ﻣﻦ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﺑﺎﻟﺰﻛﺎﺓ‪ ،‬ﻭﻻ ﻳﺄﺧﺬ ﺑﺎﻟﺪﺭﺍﻫﻢ‬ ‫ﻋﺮﻭﺿﺎ ﻭﻻ ﺑﺎﻟﻌﺮﻭﺽ ﺩﺭﺍﻫﻢ ﻣﻦ ﺻﺎﺣﺐ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺃﺟﺎﺯ ﺫﻟﻚ ﻣﻦ ﺃﺟﺎﺯﻩ‪ ،‬ﻭﻳﺮﻭﻯ‬ ‫‬ ‫ﺃﻥ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ‪ 5‬ﻛﺎﻥ ﻳﻔﺘﺮﺽ ﺍﻟﺜﻮﺏ‪ ،‬ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻌﺮﻭﺽ ﻣﻦ ﺍﻟﺰﻛﻮﺍﺕ‪ ،‬ﻭﻫﻮ‬ ‫ﻭﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻟﻴﻤﻴﻦ‪ ،‬ﻭﻛﺎﻥ ﻓﻘﻴﻪ ﺍﻷﻣﺔ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﮊ )‪.(١‬‬ ‫‪ ٢٣٩‬إ]اج ا ة ‚  ‪:IG‬‬ ‫ﺳﺌﻞ ﺃﺑﻮ ﻣﺤﻤﺪ ‪ 5‬ﻋﻦ ﻣﻦ ﻳﻤﺴﻚ ﺯﻛﺎﺗﻪ ﺣﺘﻰ ﻳﻨﺰﻝ ﺑﻪ ﺿﻴﻒ ﻳﻄﻌﻤﻪ‬ ‫ﻣﻨﻬﺎ ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺗﻮﻓﻴﺮ ﻣﺎﻟﻪ؟ ﻗﺎﻝ‪ :‬ﺍﻟﺬﻱ ﺣﻔﻈﻨﺎ‪ :‬ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻻ ﻳﺮﺍﺩ ﺑﻬﺎ ﺗﻮﻓﻴﺮ‬ ‫)‪ (١‬ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﺗﻌﻠﻴﻘﺎ ﻋﻦ ﻃﺎﻭﺱ ﻗﺎﻝ ﻣﻌﺎﺫ ‪ ƒ‬ﻷﻫﻞ ﺍﻟﻴﻤﻦ‪» :‬ﺇﻳﺘﻮﻧﻲ ﺑﻌﺮﺽ ﺛﻴﺎﺏ ﺧﻤﻴﺺ‬ ‫ﺃﻭ ﻟﺒﻴﺲ ﻓﻲ ﺍﻟﺼﺪﻗﺔ ﻣﻜﺎﻥ ﺍﻟﺸﻌﻴﺮ ﻭﺍﻟﺬﺭﺓ‪ ،‬ﺃﻫﻮﻥ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﺧﻴﺮ ﻷﺻﺤﺎﺏ ﺍﻟﻨﺒﻲ ﮊ‬ ‫ﺑﺎﻟﻤﺪﻧﻴﺔ«‪ .‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٦٦٥/٣ :‬ ‪ ،٦٦٦‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٥١/١٩ :‬ ‪.٥٤‬‬ ‫‪283‬‬‫ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻃﻌﺎ ﻣﺎ ﻭﻣﻦ ﻏﻴﺮ ﺟﻨﺴﻬﺎ‬ ‫ﺍﻟﻤﺎﻝ ﻭﻻ ﻣﻜﺎﻓﺄﺓ‪ ،‬ﻓﺈﻥ ﻧﺰﻝ ﺑﻪ ﺃﺣﺪ ﻣﻤﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺰﻛﺎﺓ ﻭﺃﻃﻌﻤﻪ ﻣﻨﻬﺎ ﻭﻋﺮﻓﻪ ﺃﻧﻪ‬ ‫ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﻄﻌﻤﻪ ﻓﺄﺭﺟﻮ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﻏﺮﻡ ﺇﻥ ﺷﺎﺀ ﺍﷲ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻣﻦ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺣﺐ ﺃﻭ ﺗﻤﺮ ﻓﺨﺒﺰ‬ ‫ﺍﻟﺤﺐ ﻭﺃﻃﻌﻢ ﺑﻪ ﺿﻴﻮﻓﺎ ﻭﻧﺰﻟﻮﺍ ﻋﻠﻴﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﺨﺒﺰ ﻭﺍﻟﺘﻤﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻧﻮﺍ‬ ‫ﻣﺴﺘﺤﻘﻴﻦ ﻟﻠﺰﻛﺎﺓ ﺟﺎﺯ ﺫﻟﻚ ﺇﺫﺍ ﺃﻋﻠﻤﻬﻢ ﺃﻧﻪ ﻳﻄﻌﻤﻬﻢ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﺠﺰﺋﻪ ﺫﻟﻚ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﻭﺃﺣﺐ ﺃﻥ ﻳﺠﺰﺋﻪ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﻤﻦ‬ ‫ﻳﺴﺘﺤﻖ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻣﻤﻦ ﻳﻠﺰﻡ ﻧﻔﺴﻪ ﻟﻬﻢ ﺍﻟﻀﻴﺎﻓﺔ ﻋﻠﻰ ﺣﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ‬ ‫ﻣﺼﻠﺤﺔ ﻟﻬﻢ‪ ،‬ﻭﻣﻦ ﻋﺰﻝ ﻣﻦ ﺯﻛﺎﺗﻪ ﻷﺭﺣﺎﻡ ﻟﻪ ﻓﻘﺮﺍﺀ ﻓﻲ ﺑﻠﺪ ﻏﻴﺮ ﺑﻠﺪﻩ‪ ،‬ﻭﺃﺭﺳﻞ‬ ‫ﺇﻟﻴﻬﻢ ﺫﻟﻚ‪ ،‬ﻭﻋﺮﻓﻬﻢ ﺑﻤﺎ ﺃﺭﺳﻠﻪ ﺇﻟﻴﻬﻢ‪ ،‬ﺃﻭ ﻋﺰﻟﻪ ﻟﻬﻢ ﻭﻟﻢ ﻳﺮﺳﻠﻪ ﺇﻟﻴﻬﻢ‪،‬‬ ‫ﻓﻴﺮﺳﻠﻮﻥ ﺇﻟﻴﻪ ﺃﻥ ﻳﺸﺘﺮﻱ ﻟﻬﻢ ﺑﻬﺎ ﺷﻴ ﺌﺎ ﺃﻭ ﻳﺴﻠﻤﻬﺎ ﻋﻨﻬﻢ ﻓﻲ ﺃﺟﺮﺓ ﺻﺒﻎ ﺛﻮﺏ‪،‬‬ ‫ﺛﻮﺑﺎ‪ ،‬ﺃﻭ ﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻓﻴﺨﺘﻠﻒ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﻭﺃﺭﺟﻮ‬ ‫ﺃﻭ ﻛﺮﺍﺀ ﻧﺴﺎﺝ ﻳﻌﻤﻞ ﻟﻬﻢ ‬ ‫ﺃﻥ ﻳﺠﺰﺋﻪ ﺫﻟﻚ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﺠﻴﺰ ﺍﻟﻮﻛﺎﻟﺔ ﻭﺍﻷﻣﺮ ﻓﻲ ﻣﺜﻞ ﻫﺬﺍ)‪.(٢‬‬ ‫‪ ٢٤٠‬إ]اج ا ة ‚  ‪>NG‬اء‪:‬‬ ‫ﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﺃﺟﺎﺯ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻟﻤﻦ ﻳﺠﺰﻡ ﻋﻠﻰ ﺭﺟﻞ ﻧﺨﻠﺔ‬ ‫ﻭﻳﺤﺴﺒﻬﺎ ﻣﻦ ﺯﻛﺎﺗﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﺨﻠﺔ ﻗﺪ ﺃﺩﺭﻛﺖ‪ ،‬ﻭﻣﻦ ﻭﺟﻬﺖ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻟﻮﺭﻕ‬ ‫ﻃﻌﺎﻣﺎ ﻭﻓﺮﻗﻪ‬ ‫‬‫ﻭﺭﺃﻯ ﺃﻥ ﺍﻹﻃﻌﺎﻡ ﺃﺻﻠﺢ ﺃﻥ ﻳﻔﺮﻗﻪ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻓﺎﺷﺘﺮﻯ ﺑﺎﻟﺼﺪﻗﺔ‬ ‫ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﺃﻣﺎ ﺃﻥ ﻳﺒﻴﻊ ﺻﺪﻗﻪ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺑﺪﺭﺍﻫﻢ ﻭﻳﻔﺮﻕ ﺫﻟﻚ‬ ‫ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻼ ﻳﻌﺠﺒﻨﻲ ﺫﻟﻚ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﻣﻮﺿﻊ ﻻ ﻳﺮﻯ ﻓﻴﻪ ﻓﻘﺮﺍﺀ‪ ،‬ﻭﻳﺮﻳﺪ‬ ‫ﺃﻥ ﻳﺤﻤﻞ ﺍﻟﻄﻌﺎﻡ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻭﻟﻤﻦ ﻳﻤﻜﻨﻪ ﺣﻤﻠﻪ ﻓﻴﺒﻴﻌﻪ ﺑﺎﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻳﻔﺮﻕ ﺛﻤﻨﻪ‬ ‫ﻃﻌﺎﻣﺎ ﻛﻤﺜﻠﻪ ﻟﻮﻻ ﻳﻀﻴﻖ ﻋﻠﻴﻪ ﺫﻟﻚ)‪.(٣‬‬ ‫‬‫ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﺃﻭ ﻳﺸﺘﺮﻱ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،٦٦٦/٣ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٥٩/١٩ :‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٦٦٩/٣ :‬ ‪.٦٧٠‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٦٦٧/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪284‬‬ ‫ﻭﺧﺎﻟﻒ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻠﻢ ﻳﺠﻌﻞ ﺫﻟﻚ ﻣﺠﺰ ﺋﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺷﺮﺍﺀ ﺍﻷﺭﺯ‬ ‫ﻭﺍﻟﻠﺤﻢ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﺟﻌﻠﻪ ﻟﻠﻀﻴﺎﻓﺔ ﻓﻼ ﺃﺭﺍﻩ ﻣﺠﺰ ﺋﺎ ﻋﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻣﺎ ‬ ‫ﺃﻭﻻ‪ :‬ﻓﺈﻧﻪ‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﻓﺈﻥ ﻓﻲ‬ ‫ﻳﺸﺘﺮﻁ ﻓﻴﻬﺎ ﺍﻹﻧﻔﺎﺫ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺤﺎﻝ ﻟﻴﺲ ﺑﺈﻧﻔﺎﺫ ﺑﻞ ﺇﻃﻌﺎﻡ ﻓﻘﻂ‪ .‬ﻭﺃﻣﺎ ‬ ‫ﺍﻟﻀﻴﻒ ﺍﻟﻐﻨﻲ ﻭﺍﻟﻔﻘﻴﺮ ﻭﺇﻧﻔﺎﺫﻫﺎ ﻟﻠﻐﻨﻲ ﻻ ﻳﺼﺢ‪ .‬ﻭﺃﻣﺎ ﺛﺎﻟ ﺜﺎ‪ :‬ﻓﺈﻥ ﻟﻠﻀﻴﻒ ﺣ ‪‬ﻘﺎ‬ ‫ﻏﻴﺮ ﺍﻟﺰﻛﺎﺓ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻜﺮﻡ ﺿﻴﻔﻪ«)‪ .(١‬ﻭﺃﺩﺍﺀ‬ ‫ﺭﺍﺑﻌﺎ‪ :‬ﻓﻘﺪ ﺫﻛﺮ ﺭﺑﻨﺎ ﺗﻌﺎﻟﻰ ﻹﺧﺮﺍﺝ‬ ‫ﺍﻟﺤﻘﻮﻕ ﻻ ﻳﺠﺰﺉ ﻋﻦ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ .‬ﻭﺃﻣﺎ ‬ ‫ﻣﻌﻠﻮﻣﺎ ﺑﻘﻮﻟﻪ‪] ﴾ ¨ § ¦ ¥ ﴿ :‬ﺍﻷﻧﻌﺎﻡ‪ .[١٤١ :‬ﻭﻗﺪ ﻣﻨﻊ‬ ‫‬‫ﺍﻟﺰﻛﺎﺓ ﻭﻗ ﺘﺎ‬ ‫ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺗﺄﺧﻴﺮ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﻭﻗﺖ ﺍﻟﻮﺟﻮﺏ ﻭﺇﻣﻜﺎﻥ ﺍﻷﺩﺍﺀ ﺣﺘﻰ ﻋﺪﻭﺍ‬ ‫ﻋﺎﺻﻴﺎ‪.‬‬ ‫‬‫ﻣﺆﺧﺮﻫﺎ ﺑﻌﺪ ﺫﻟﻚ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻗﺪ ﺟﻌﻞ ﺍﷲ ﻻﺑﻦ ﺍﻟﺴﺒﻴﻞ ﺣ ‪‬ﻘﺎ ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﺑﻘﻮﻟﻪ‪r q ﴿ :‬‬ ‫‪ ﴾ s‬ﺇﻟﻰ ﻗﻮﻟﻪ‪ ﴿ :‬ﮯ ¡ ﴾ ]ﺍﻟﺘﻮﺑﺔ‪ .[٦٠ :‬ﻓﻤﺎ ﺑﺎﻟﻚ ﺗﻤﻨﻌﻬﺎ ﻣﻦ ﺍﻟﻀﻴﻒ‬ ‫ﻭﻫﻮ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ؟ ﻗﻠﺖ‪ :‬ﻻ ﺃﻣﻨﻌﻬﺎ ﻣﻨﻪ ﺑﻞ ﻳﻌﻄﻮﻧﻪ ﺇﻳﺎﻫﺎ ﻛﻤﺎ ﻫﻲ‪ ،‬ﻓﻤﺎ ﺑﺎﻟﻬﻢ‬ ‫ﻳﻄﻌﻤﻮﻧﻪ ﺑﻬﺎ‪ ،‬ﺃﻗﺒﻀﻬﺎ ﻣﻨﻬﻢ ﺛﻢ ﻭﻛﻠﻬﻢ ﺫﻟﻚ ﺣﺘﻰ ﻳﻜﻮﻧﻮﺍ ﻭﻛﻼﺀ ﻓﻲ ﻃﺒﺦ‬ ‫ﻃﻌﺎﻣﻪ؟ ﺃﻡ ﺗﺮﺍﻫﻢ ﺩﻓﻌﻮﺍ ﺑﻬﺎ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﻣﻊ ﺃﻧﻪ ﻻ ﻳﺪﻓﻊ ﺑﻬﺎ ﻣﻐﺮﻡ؟ ﺛﻢ ﺇﻥ‬ ‫ﻏﺎﻟﺒﺎ ﻟﻠﻀﻴﺎﻓﺔ ﺍﻟﻤﺸﺮﻭﻋﺔ ﻭﺍﷲ ﺃﻋﻠﻢ‬ ‫ﺿﻴﺎﻓﺔ ﺃﻫﻞ ﺍﻟﺰﻣﺎﻥ ﻣﺨﺎﻟﻔﺔ ﻓﻲ ﻗﻮﺍﻋﺪﻫﺎ ‬ ‫ﺑﺤﺎﻟﻬﺎ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻝ ﻣﺤﻤﺪ ﺭﻭﺡ‪ :‬ﺇﻧﻤﺎ ﺍﻟﻀﻴﺎﻓﺔ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻋﻠﻰ ﻋﻤﺎﻟﻪ ﻓﻲ ﺑﻴﺖ‬ ‫ﻣﺎﻝ ﺍﷲ؛ ﻷﻥ ﺍﷲ ‪ 8‬ﺟﻌﻞ ﻻﺑﻦ ﺍﻟﺴﺒﻴﻞ ﺣ ‪‬ﻘﺎ ﻓﻲ ﺍﻟﺼﺪﻗﺎﺕ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺳﺎﺋﺮ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻠﻴﺲ ﺃﺭﻯ ﻋﻠﻴﻬﻢ ﺿﻴﺎﻓﺔ ﺇﻻ ﻣﻦ ﺯﻛﺎﺓ ﺃﻣﻮﺍﻟﻬﻢ‪ ،‬ﻓﻴﺤﺘﻤﻞ ﺃﻧﻪ ﺃﺭﺍﺩ ﺃﻥ‬ ‫ﻳﻌﻄﻮﺍ ﺍﻟﻀﻴﻒ ﻣﻦ ﺯﻛﺎﺗﻬﻢ ﻟﻴﺨﺮﺟﻬﺎ ﻓﻲ ﺣﻮﺍﺋﺠﻪ ﻭﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺃﺟﺎﺯ ﺃﻥ‬ ‫ﻳﻄﺒﺨﻮﺍ ﻟﻪ ﺍﻟﻄﻌﺎﻡ ﺛﻢ ﻳﺤﺴﺒﻮﻧﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﻌﻤﺮﻱ ﺇﻥ ﻓﺘﺢ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻳﻔﻀﻲ‬ ‫ﺇﻟﻰ ﺍﻧﻄﻤﺎﺱ ﻓﺮﺽ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﻣﺘﻰ ﻋﻠﻤﻮﺍ ﺟﻮﺍﺯ ﺫﻟﻚ ‪‬‬ ‫ﺃﺧﺮﻭﺍ ﺯﻛﺎﺗﻬﻢ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﺑﺴﻨﺪﻫﻤﺎ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪.‬‬ ‫‪285‬‬‫ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻃﻌﺎ ﻣﺎ ﻭﻣﻦ ﻏﻴﺮ ﺟﻨﺴﻬﺎ‬ ‫ﻟﻀﻴﺎﻓﺘﻬﻢ ﻓﻴﻨﻄﻤﺲ ﺷﻌﺎﺭﻫﺎ ﻭﺗﻨﻤﺤﻲ ﺁﺛﺎﺭﻫﺎ‪ ،‬ﺣﺘﻰ ﺇﻥ ﺍﻟﻘﺮﻳﺔ ﺑﺄﺳﺮﻫﺎ ﺇﺫﺍ ﻋﻠﻤﻮﺍ‬ ‫ﺑﺬﻟﻚ ﻻ ﻳﺨﻄﺮ ﻋﻠﻰ ﻟﺴﺎﻧﻬﻢ ﺫﻛﺮ ﺍﻟﺰﻛﺎﺓ ﻟﺠﻌﻠﻬﻢ ﺇﻳﺎﻫﺎ ﺿﻴﺎﻓﺔ‪ ،‬ﻓﻴﺄﺗﻲ ﻣﻦ ﺑﻌﺪﻫﻢ‬ ‫ﻓﻴﺴﻠﻚ ﺳﺒﻴﻠﻬﻢ‪ ،‬ﻭﻫﻜﺬﺍ ﺇﻟﻰ ﻏﻴﺮ ﻧﻬﺎﻳﺔ‪ ،‬ﻓﻴﺼﺢ ﺃﻥ ﻳﺤﻜﻢ ﻋﻠﻰ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ‬ ‫ﺑﺄﻧﻬﻢ ﺗﺮﻛﻮﺍ ﺍﻟﺰﻛﺎﺓ ﺣﻴﺚ ﻋﻠﻢ ﻣﻨﻬﻢ ﺫﻟﻚ ﺍﻟﺤﺎﻝ)‪.(١‬‬ ‫‪ ٢٤١‬إ‚م ا') و‪ E 8G%‬ا ة‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻣﺪﻯ ﺟﻮﺍﺯ ﺇﻃﻌﺎﻡ ﺍﻟﻴﺘﻴﻢ ﻭﺟﻌﻞ ﺫﻟﻚ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺇﻃﻌﺎﻡ ﺍﻟﻴﺘﻴﻢ ﻭﺟﻌﻞ ﺫﻟﻚ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻏﻴﺮ ﺗﻤﻴﻴﺰ ﻓﻼ ﻳﺠﺰﺋﻪ ﻋﻨﺪﻱ‬ ‫ﺛﺎﻧﻴﺎ‪:‬‬‫ﻋﻦ ﺍﻟﺰﻛﺎﺓ؛ ﺃﻣﺎ ‬ ‫ﺃﻭﻻ‪ :‬ﻓﺈﻧﻪ ﻳﺸﺘﺮﻁ ﻓﻴﻬﺎ ﺍﻹﺧﺮﺍﺝ ﻭﻫﺬﺍ ﻟﻢ ﻳﺨﺮﺟﻬﺎ‪ ،‬ﻭﺃﻣﺎ ‬ ‫ﻓﺈﻥ ﻟﻠﻴﺘﻴﻢ ﺣ ‪‬ﻘﺎ ﺣﺜﻨﺎ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ ﺣﻴﺚ ﺫﻡ ﻣﻦ ﺗﺮﻛﻪ ﻓﻲ ﻗﻮﻟﻪ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ‪:‬‬ ‫﴿ ‪ ~ } | {z‬ﮯ ❁ ‪] ﴾ ¦ ¥ ¤ £ ¢‬ﺍﻟﻔﺠﺮ‪.[١٨ ،١٧ :‬‬ ‫ﻭﻗﻮﻟﻪ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ‪= < ; ❁ 9 8 7 6 ﴿ :‬‬ ‫> ❁ @ ‪] ﴾ D C B A‬ﺍﻟﻤﺎﻋﻮﻥ‪ ١ :‬ ‪ .[٣‬ﻭﻓﻲ ﺃﻣﻮﺍﻟﻨﺎ ﺣﻘﻮﻕ‬ ‫ﺷﺘﻰ ﻏﻴﺮ ﺍﻟﺰﻛﺎﺓ ﻭﺃﺩﺍﺀ ﺑﻌﻀﻬﺎ ﻻ ﻳﺴﻘﻂ ﺍﻵﺧﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﺈﻧﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ‬ ‫ﺻﺤﺔ ﺇﺧﺮﺍﺝ ﺍﻟﻌﺮﻭﺽ ﻋﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻠﻮ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺫﻟﻚ ﺇﻻ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﻫﺬﺍ‬ ‫ﺍﻻﺧﺘﻼﻑ ﻣﻊ ﺇﻣﻜﺎﻧﻪ ﻓﻜﻔﻰ ﺑﻬﺎ ﻓﺎﺋﺪﺓ)‪.(٢‬‬ ‫‪ ٢٤٢‬إ]اج ا ة أ‪:T-% E <6‬‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﻟﺪﻯ ﺍﻟﻤﻜﻠﻒ ﺣﺒﻮﺏ ﻭﺟﺒﺖ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﺠﻴﺪ ﻭﺍﻟﻮﺳﻂ‬ ‫ﻭﺍﻟﺮﺩﻱﺀ‪ ،‬ﻓﻬﻞ ﻳﺨﺮﺝ ﻋﻦ ﺍﻟﺠﻴﺪ ﺭﺩﻳ ﺌﺎ ﺃﻭ ﻭﺳﻄ ﺎ ﺑﻘﻴﻤﺔ ﺍﻟﺠﻴﺪ‪ ،‬ﺃﻡ ﻳﺨﺮﺝ ﻣﻦ‬ ‫ﺍﻟﺠﻴﺪ ﻋﻦ ﺍﻟﺠﻤﻴﻊ؟‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٤٧/٢ :‬ ‪.٤٩‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٤٧/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪286‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﺇﻥ ﻣﻦ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺣﺒﻮﺏ ﻣﺨﺘﻠﻔﺔ‪ ،‬ﺭﺩﻱﺀ‬ ‫ﻭﻭﺳﻂ ﻭﺟﻴﺪ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻲ ﻣﻦ ﺍﻟﺮﺩﻱﺀ ﻭﺍﻟﻮﺳﻂ ﺑﻘﻴﻤﺘﻪ ﻋﻦ ﺍﻟﺠﻴﺪ‪،‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ ﺇﻻ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺠﻴﺪ ﻋﻦ ﺍﻟﺮﺩﻱﺀ ﻣﻜﻮﻙ ﺑﻤﻜﻮﻙ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻣﻦ ﺍﻟﻮﺳﻂ؛ ﻷﻧﻪ ﻳﺨﺮﺝ ﺍﻷﻓﻀﻞ ﻋﻦ ﺍﻷﺩﻭﻥ ﻣﻊ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻻ ﺗﺠﻮﺯ‬ ‫ﻋﻨﺪﻩ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻓﻴﻤﻦ ﻣﻌﻪ ﺷﻲﺀ ﻣﻦ ﺯﻛﺎﺓ ﻣﺎﻟﻪ‪ ،‬ﺃﺭﺍﺩ ﺃﻥ ﻳﺄﺧﺬﻩ ﻭﻳﻌﻄﻲ‬ ‫ﺑﺪﻟﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻣﻴﺰ ﺫﻟﻚ ﻣﻦ ﻣﺎﻟﻪ ﻟﻴﺆﺩﻳﻪ ﻭﻟﻢ ﻳﻜﻦ ﺃﻧﻔﺬﻩ ﻓﻠﻪ ﺍﻟﺨﻴﺎﺭ‪ ،‬ﺇﻥ ﺷﺎﺀ‬ ‫ﺃﻣﺴﻜﻪ ﻭﺃﻋﻄﻰ ﻣﻜﺎﻧﻪ ﺃﻓﻀﻞ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺃﻧﻔﺬﻩ‪.‬‬ ‫ﻗﻴﻞ ﻟﻪ‪ :‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻭﺃﺑﺪﻝ ﻣﺎ ﻫﻮ ﺃﺩﻭﻥ ﻣﻨﻪ ﻻ ﺃﻧﻪ ﺃﻛﺜﺮ ﻣﻨﻪ‪،‬‬ ‫ﻣﺜﻼ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﺃﻓﻀﻞ ﻣﻨﻬﺎ ﺧﺮﺝ ﺑﻤﻌﻨﻰ‬‫ﻫﻞ ﻳﻜﻮﻥ ﺳﻮﺍﺀ؟ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ‬ ‫ﺍﻟﻌﺮﻭﺽ ﻓﻲ ﺑﻌﺾ ﻣﺎ ﻗﻴﻞ‪.‬‬ ‫ﻭﻳﺨﺘﻠﻒ ﻓﻲ ﺃﺩﺍﺀ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻏﻴﺮ ﻣﺎ ﻳﻠﺰﻡ ﻣﻦ ﺍﻟﻌﺮﻭﺽ ﺑﺎﻟﻘﻴﻤﺔ ﻣﻦ ﺍﻟﺪﻧﺎﻧﻴﺮ‬ ‫ﺇﻣﺎﻣﺎ‬ ‫ﻭﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻓﺄﺟﺎﺯ ﺫﻟﻚ ﺑﻌﺾ‪ ،‬ﻭﻟﻢ ﻳﺠﺰﻩ ﺁﺧﺮﻭﻥ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺎﺑﺾ ‬ ‫ﺃﻭ ﻭﺍﻟﻲ ﺇﻣﺎﻡ‪ ،‬ﻷﻥ ﻟﻬﻢ ﺍﻟﺰﻛﺎﺓ ﺧﺎﺻﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻬﻢ ﺩﻭﻥ ﻏﻴﺮﻫﻢ‪ ،‬ﻭﺇﻥ ﺷﺎﺅﻭﺍ‬ ‫ﺃﺧﺬﻭﻫﺎ ﻭﺇﻥ ﺷﺎﺅﻭﺍ ﺃﺧﺬﻭﺍ ﺑﻬﺎ ﻣﺎ ﺷﺎﺅﻭﺍ ﻣﻦ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﻟﻔﻘﻴﺮ ﻓﻲ‬ ‫ﻣﻌﺎﻧﻲ ﺍﻟﻘﻮﻝ‪.‬‬ ‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻄﺎﺀ ﻣﻦ ﺟﻨﺲ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﺃﻧﻪ ﺃﺩﻭﻥ‬ ‫ﻋﺮﻭﺿﺎ ﻟﺤﻖ‬ ‫‬‫ﻣﺎ ﻭﺟﺒﺖ ﻟﻢ ﻳﻜﻦ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻌﺮﻭﺽ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺍﻟﻘﻴﻤﺔ ﻟﻮ ﻛﺎﻥ‬ ‫ﻣﻠﺤﻖ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺪﻭﻥ ﻣﻦ ﺍﻟﺠﻨﺲ‪ ،‬ﻭﻗﺎﻝ ﻓﻲ ﺭﺟﻞ ﺃﻋﻄﻰ ‬ ‫ﺭﺟﻼ‬ ‫ﻭﺑﺴﺮﺍ ﻭﺣﺴﺒﻪ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ :‬ﺇﻥ ﺫﻟﻚ ﻋﻨﺪﻩ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻭﻻ ﻳﺠﺰﻳﻪ‬ ‫‬‫ﺭﻃﺒﺎ‬ ‫‬ ‫ﻳﺎﺑﺴﺎ‪...‬‬ ‫ﺗﻤﺮﺍ ‬ ‫ﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ ﺣﺘﻰ ﻳﺼﻴﺮ ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﻣﻦ ﻟﺰﻣﺘﻪ ﺯﻛﺎﺓ ﺣﺐ ﺣﻨﻄﺔ ﻓﺄﺩﻯ ﻣﻦ ﻏﻴﺮﻫﺎ ﺃﺩﻭﻥ‬ ‫ﻣﻨﻬﺎ ﺃﻧﻪ ﻻ ﻳﺠﺰﻳﻪ ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﺬﻱ ﻭﺟﺒﺖ ﻓﻴﻪ ﺃﻭ ﺃﻓﻀﻞ‬ ‫‪287‬‬‫ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻃﻌﺎ ﻣﺎ ﻭﻣﻦ ﻏﻴﺮ ﺟﻨﺴﻬﺎ‬ ‫ﻣﻨﻪ‪ ،‬ﻭﻗﻮﻝ ﻳﺜﺒﺖ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻴﻪ ﺗﻤﺎﻡ ﻣﺎ ﻧﻘﺺ ﻣﻦ ﻗﻴﻤﺔ ﺍﻟﺬﻱ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﻓﻴﻪ؛‬ ‫ﻷﻥ ﻫﺬﺍ ﻗﺪ ﺻﺎﺭ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻌﺮﻭﺽ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﻗﻮﻝ ﺑﺠﻮﺍﺯ ﺃﺧﺬ ﺍﻟﻌﺮﻭﺽ ﻣﻦ‬ ‫ﺍﻟﺰﻛﺎﺓ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﺩﺭﺍﻫﻢ ﺟﻴﺪﺓ ﻭﺭﺩﻳﺌﺔ ﺣﻤﻞ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‬ ‫ﻭﺃﺧﺮﺝ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﺎ ﻳﺠﺐ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﺃﺧﺮﺝ ﻣﻦ ﺃﺣﺪﻫﻤﺎ ﺑﺎﻟﺼﺮﻑ ﻓﻲ‬ ‫ﺍﻟﺰﻳﺎﺩﺓ«)‪.(٢‬‬ ‫‪ ٢٤٣‬إ]اج ا‪ E A4‬ا‪0‬را‪ )3‬وا‪:‬‬ ‫ﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﺯﻛﺎﺓ ﻣﻦ ﺗﺠﺎﺭﺓ ﻣﻌﻪ ﺩﺭﺍﻫﻢ ﺣﺎﺿﺮﺓ ﻓﺄﻋﻄﻰ ﻋﻦ ﺯﻛﺎﺗﻪ ﺷﻴ ﺌﺎ‬ ‫ﻣﻦ ﺍﻟﺤﺐ ﺑﺴﻌﺮ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﺃﻥ ﺫﻟﻚ ﻻ ﻧﺮﺍﻩ‪ ،‬ﻭﺇﻧﻤﺎ ﺭﺧﺺ ﻣﻦ ﺭﺧﺺ ﻟﻤﻦ‬ ‫ﻳﺸﺘﺮﻱ ﺑﺎﻟﺪﺭﺍﻫﻢ ﺣﺒ‪‬ﺎ ﻭﻳﻔﺮﻗﻪ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﺃﻣﺎ ﺃﻥ ﻳﺤﺴﺒﻬﺎ ﻭﻳﻌﻄﻲ ﻣﻦ ﻋﻨﺪﻩ‬ ‫ﺣﺒ‪‬ﺎ ﻓﻼ ﻧﻌﻠﻢ ﺫﻟﻚ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺗﺠﺎﺭﺗﻪ ﺣﺒ‪‬ﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﻄﻲ ﻣﻦ ﻛﻞ ﺃﺭﺑﻌﻴﻦ‬ ‫ﺻﺎ ﻋﺎ ﺻﺎ ﻋﺎ‪.‬‬ ‫ﻭﻣﻦ ﻟﺰﻣﺘﻪ ﺯﻛﺎﺓ ﻓﻲ ﺍﻟﺘﻤﺮ ﻓﺒﺎﻋﻪ ﻭﻓﺮﻕ ﺛﻤﻨﻪ ﺩﺭﺍﻫﻢ ﻓﻼ ﻳﺒﺮﺃ ﻭﻋﻠﻴﻪ ﺍﻟﻐﺮﻡ؛‬ ‫ﻷﻥ ﺍﻟﺰﻛﺎﺓ ﻻ ﺗﺒﺎﻉ ﺣﺘﻰ ﺗﻘﺒﺾ ﺇﻻ ﺯﻛﺎﺓ ﺍﻟﻮﺭﻕ‪ ،‬ﻓﻘﻮﻝ‪ :‬ﻳﺠﻮﺯ ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﻦ‬ ‫ﻃﻌﺎﻣﺎ ﻭﻳﻔﺮﻕ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪.‬‬ ‫‬‫ﺍﻟﺪﺭﺍﻫﻢ‬ ‫ﻭﻋﻦ ﺍﻷﺯﻫﺮ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ‪ 5‬ﻓﻲ ﺍﻣﺮﺃﺓ ﻟﻬﺎ ﺣﻠﻲ ﻭﺭﺛﺘﻪ ﻣﻤﻦ ﻭﺭﺛﺘﻪ‬ ‫ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﻻ ﺗﻌﺮﻑ ﻭﺯﻧﻪ‪ ،‬ﻭﺃﺧﺒﺮﻫﺎ ﻣﻦ ﺃﺧﺒﺮﻫﺎ ﺃﻥ ﻓﻴﻪ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﺨﺮﺝ‬ ‫ﺛﻮﺑﺎ ﻣﻦ ﺯﻛﺎﺗﻬﺎ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺑﺎﻻﺳﺘﺤﺎﻃﺔ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻛﺴﺮﻩ‪ ،‬ﻭﺇﻥ ﺩﻓﻌﺖ ﺇﻟﻰ ﺿﻌﻴﻒ ‬ ‫ﺃﺧﺒﺮﺗﻬﺎ ﺃﻧﻬﺎ ﺗﻌﻄﻴﻪ ﺇﻳﺎﻩ ﺑﻜﺬﺍ ﻭﻛﺬﺍ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻓﺈﻥ ﺍﺧﺘﺎﺭ ﺃﻥ ﻳﺄﺧﺬ ﺍﻟﺜﻮﺏ‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﺎﺭ ﺍﻟﺪﺭﺍﻫﻢ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٦٦٥/٣ :‬ ‪ ،٦٦٨‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٥٦/١٩ :‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪.٣٤٣/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪288‬‬ ‫ﻭﺳﺌﻞ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻦ ﺭﺟﻞ ﻭﺟﻬﺖ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺩﺭﺍﻫﻢ ﻫﻞ ﻟﻪ ﺃﻥ ﻳﻌﻄﻲ‬ ‫ﺍﻟﻔﻘﺮﺍﺀ ﺑﻘﻴﻤﺘﻬﺎ ﺣﺒ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺃﻭﻓﺮ؟ ﻗﺎﻝ‪ :‬ﻋﻨﺪﻱ ﺃﻧﻪ ﻗﺪ ﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺫﻟﻚ‬ ‫ﺑﺎﻟﻘﻴﻤﺔ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﺃﻭ ﻳﺸﺘﺮﻱ ﻣﻦ ﻋﻨﺪ ﻏﻴﺮﻩ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ ﻣﻦ ﻋﻨﺪﻩ‬ ‫ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺃﻭﻓﺮ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻳﺠﻮﺯ ﺃﻥ ﻳﺸﺘﺮﻱ ﻣﻦ ﻋﻨﺪﻩ ﻏﻴﺮﻩ ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻳﻌﻄﻲ ﻣﻦ ﻋﻨﺪﻩ ﻭﺇﻥ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺣﻴﻮﺍﻥ ﻓﺎﻟﻘﻮﻝ ﻓﻴﻬﺎ ﺳﻮﺍﺀ ﻭﻟﻪ ﺃﻥ ﻳﻌﻄﻲ‬ ‫ﻋﺮﻭﺿﺎ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻲ ﻣﻦ ﻋﻨﺪﻩ ﻭﻻ ﻣﻦ ﻋﻨﺪ ﻏﻴﺮﻩ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫‬‫ﺩﺭﺍﻫﻢ ﺃﻭ‬ ‫ﺃﻭﻓﺮ‪ ،‬ﻭﺇﻥ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺣﻴﻮﺍﻥ ﻓﺎﻟﻘﻮﻝ ﻓﻴﻬﺎ ﺳﻮﺍﺀ ﻭﻟﻪ ﺃﻥ ﻳﻌﻄﻲ ﺩﺭﺍﻫﻢ ﺃﻭ‬ ‫ﻋﺮﻭﺿﺎ ﻋﻦ ﻗﻴﻤﺔ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﻣﻨﻬﺎ‪ ،‬ﻛﺎﻧﺖ ﻓﺮﻳﻀﺔ ﺃﻭ ﺷﻨﻘﺔ‪ ،‬ﻭﺍﻟﻔﺮﻳﻀﺔ‪:‬‬ ‫‬ ‫ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻣﻤﺎ ﻳﺠﺐ ﻓﻴﻬﺎ ﻣﻦ ﺟﻨﺴﻬﺎ‪ ،‬ﻭﺍﻟﺸﻨﻘﺔ‪ :‬ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﻐﻨﻢ‬ ‫ﻭﺍﻟﻀﺄﻥ ﻣﻤﺎ ﻳﺠﺐ ﻓﻲ ﺍﻹﺑﻞ ﻭﻓﻲ ﺍﻟﺒﻘﺮ‪ ،‬ﻭﺇﺫﺍ ﻭﺟﺐ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ‬ ‫ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻄﻲ ﻣﻦ ﻏﻴﺮﻩ ﻣﻦ ﻗﻴﻤﺘﻪ ﻓﺎﻟﻘﻴﻤﺔ ﺗﺠﺰﺉ ﻓﻲ‬ ‫ﺍﻟﻨﻈﺮ ﺩﻭﻥ ﺍﻟﺒﺪﺀ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﻈﺮ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺍﻷﻭﻟﻰ ﻣﻦ ﻳﻨﻈﺮ‬ ‫ﺫﻟﻚ ﻣﻤﻦ ﻳﺼﺢ ﻧﻈﺮﻩ ﺑﺎﻷﻣﻮﺭ ﻣﻦ ﺳﻌﺮ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﺇﺫﺍ ﺍﺧﺘﻠﻔﺖ ﺍﻷﺳﻌﺎﺭ ﻓﻴﻪ‪،‬‬ ‫ﻓﺈﻥ ﺃﻋﻄﻰ ﺑﺄﻭﺳﻂ ﺍﻟﺴﻌﺮ ﺟﺎﺯ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﻧﻈﺮ ﺍﻟﻮﺍﺣﺪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﻈﺮ‬ ‫ﻳﻜﻔﻲ‪ ،‬ﺇﺫﺍ ﻭﺍﻓﻖ ﺍﻟﻌﺪﻝ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺣﻀﺮﺗﻪ ﺍﻣﺮﺃﺓ ﻋﺪﻟﺔ ﻟﻬﺎ ﻧﻈﺮ ﻓﻲ‬ ‫ﻣﺜﻞ ﻫﺬﺍ)‪.(١‬‬ ‫‪ ٢٤٤‬ا`اء _ ة ا‪^_ 8'4GPa >N‬ذ‪:8‬‬ ‫ﻫﻞ ﻳﺠﻮﺯ ﻟﻠﻤﺰﻛﻲ ﺃﻥ ﻳﺸﺘﺮﻱ ﻟﻠﻔﻘﻴﺮ ﻣﻦ ﺯﻛﺎﺗﻪ ﻣﺎ ﻓﻴﻪ ﻣﺼﻠﺤﺘﻪ ﻣﻦ ﻃﻌﺎﻡ‬ ‫ﻭﺷﺮﺍﺏ ﻭﻛﺴﻮﺓ ﻭﺳﺪﺍﺩ ﺩﻳﻦ؟‬ ‫ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻗﻴﻞ ﻓﻴﻤﻦ ﺑﺎﻉ ﻣﻦ ﺗﻤﺮﻩ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺑﺪﺭﺍﻫﻢ‬ ‫ﻓﻘﻴﺮﺍ‪ ،‬ﺃﻭ ﻗﻀﻰ ﺑﻪ ﻋﻨﻪ ﺩﻳ ﻨﺎ‪ ،‬ﺃﻭ ﺃﻧﻔﺬﻫﺎ ﻓﻲ ﻣﺼﻠﺤﺔ ﺍﻟﻔﻘﻴﺮ ﻗﺒﻞ ﺃﻥ‬ ‫ﻭﻛﺴﺎ ﺑﻬﺎ ‬ ‫‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٦٦٥/٣ :‬ ‪ ،٦٦٨‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٥٥/١٩ :‬‬ ‫‪289‬‬‫ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻃﻌﺎ ﻣﺎ ﻭﻣﻦ ﻏﻴﺮ ﺟﻨﺴﻬﺎ‬ ‫ﺗﺼﻴﺮ ﺇﻟﻴﻪ ﻓﻴﻘﺒﻀﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺑﺮﺃﻱ ﺍﻟﻔﻘﻴﺮ ﻭﺃﻣﺮﻩ ﻓﻼ ﻳﻀﻴﻖ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻣﻐﻠﻮﺑﺎ ﻋﻠﻰ ﻋﻘﻠﻪ ﻓﻼ ﻧﺤﺐ ﻟﻪ ﺃﻥ ﻳﻔﻌﻞ ﺫﻟﻚ‪،‬‬ ‫‬‫ﻳﺘﻴﻤﺎ ﺃﻭ ﺃﻋﺠﻢ ﺃﻭ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﻘﻴﺮ ‬ ‫ﺇﻻ ﺃﻥ ﻳﻄﻌﻢ ﺍﻟﻔﻘﻴﺮ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻳﺠﻮﺯ ﺫﻟﻚ ﻭﻟﻮ ﻟﻢ ﻳﻜﻦ ﻋﻦ ﺭﺃﻳﻪ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺭﺃﻱ ﻭﻻ ﻧﻈﺮ‬ ‫ﻓﻲ ﺫﻟﻚ ﺃﻋﻨﻲ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻭﻳﺠﺘﻬﺪ ﻟﻪ ﺍﻟﻤﺰﻛﻲ ﻓﻴﻤﺎ ﻳﺮﺍﻩ ﺃﺻﻠﺢ ﻟﻪ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ ﻟﻪ ﻋﻠﻰ ﺣﺎﻝ ﺃﻥ ﻳﺸﺘﺮﻱ ﺑﺎﻟﺰﻛﺎﺓ ﻏﻴﺮﻫﺎ ﻭﺇﻧﻤﺎ ﻳﻨﻔﺬﻫﺎ ﺑﻌﻴﻨﻬﺎ‬ ‫ﺃﻭ ﻣﺜﻠﻬﺎ ﻣﻦ ﺃﻱ ﺻﻨﻒ ﻛﺎﻧﺖ‪ ،‬ﻭﺇﻥ ﺃﻣﺮ ﺍﻟﻔﻘﻴﺮ ﺍﻟﻤﺰﻛﻲ ﺃﻥ ﻳﻌﻄﻲ ﻋﻨﻪ ﺍﻟﺰﻛﺎﺓ ﻋﻤﺎ‬ ‫ﻳﻄﺎﻟﺐ ﺑﻪ ﻣﻦ ﺧﺮﺍﺝ ﺍﻟﺴﻠﻄﺎﻥ ﻗﺒﻞ ﺃﻥ ﻳﻘﺒﻀﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﺨﺘﻠﻒ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻗﻮﻝ‪:‬‬ ‫ﻳﺠﻮﺯ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺑﺄﻣﺮ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻛﺎﻥ‬ ‫ﻳﻔﺮﻕ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻣﻦ ﺩﺭﺍﻫﻢ ﻗﺪ ﺃﻭﺻﻰ ﺑﻬﺎ ﺍﻟﻔﻘﺮﺍﺀ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٦٦٨/٣ :‬ ‪ ،٦٦٩‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٥٩/١٩ :‬‬ ‫‪290‬‬ ‫>< ا ة ‪ 0G_ E‬ﻵ]‬ ‫و‪>4'T N‬‬ ‫‪ <> ٢٤٥‬ا ة إ‪ 0G_ R‬آ]‪:‬‬ ‫ﻫﻞ ﻳﺠﻮﺯ ﻟﻠﻤﺰﻛﻲ ﺃﻥ ﻳﺨﺮﺝ ﺯﻛﺎﺗﻪ ﺇﻟﻰ ﻓﻘﺮﺍﺀ ﺑﻠﺪﺓ ﺃﺧﺮﻯ؟ ﺳﺌﻞ ﺍﻹﻣﺎﻡ‬ ‫ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺯﻛﺎﺓ ﻛﻞ ﺑﻠﺪﺓ ﺇﻧﻤﺎ ﺗﻔﺮﻕ ﻓﻲ ﻓﻘﺮﺍﺋﻬﺎ ﻭﻫﻮ ﺍﻷﻓﻀﻞ‬ ‫ﻓﻲ ﺣﻖ ﺃﻫﻠﻬﺎ ﻟﻜﻦ ﻇﺎﻫﺮ ﻛﻼﻡ ﺃﺑﻲ ﺇﺳﺤﺎﻕ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻪ ﺟﻮﺍﺯ ﻧﻘﻠﻬﺎ ﻣﻦ‬ ‫ﺗﻠﻚ ﺍﻟﺒﻠﺪﺓ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻧﻘﻠﻬﺎ ﻣﺼﻠﺤﺔ ﻭﻏﺎﻳﺔ ﺍﻷﻣﺮ ﺃﻥ ﺇﻧﻔﺎﺫﻫﺎ ﻓﻲ ﺃﻫﻞ ﺍﻟﺒﻠﺪﺓ‬ ‫ﺇﻧﻤﺎ ﻫﻮ ﻣﺴﺘﺤﺐ ﻻ ﻭﺍﺟﺐ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﺍﻟﻤﺨﺘﺎﺭ ﺃﻥ ﻻ ﺗﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺑﻠﺪ ﺇﻟﻰ ﺁﺧﺮ ﻭﺃﻫﻞ‬ ‫ﺑﻠﺪﻫﺎ ﺃﺣﻖ ﺑﻬﺎ ﻭﻟﻮ ﻓﺴﺎﻗﺎ ﺇﻥ ﻛﺎﻧﻮﺍ ﻻ ﻳﺠﻌﻠﻮﻧﻬﺎ ﻓﻲ ﻣﻌﺼﻴﺔ ﻭﺇﻥ ﺃﺧﺮﺟﺖ‬ ‫ﻭﻭﺻﻠﺖ ﺃﺟﺰﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺠﺰﻱ‪ ،‬ﻭﻗﺪ ﺭﺩ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺇﻟﻰ ﺧﺮﺍﺳﺎﻥ‬ ‫ﺯﻛﺎﺓ ﺃﺧﺮﺟﺖ ﻣﻨﻪ ﺇﻟﻰ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﺍﺳﺘﺜﻨﻰ ﺑﻌﺾ ﺇﺧﺮﺍﺟﻬﺎ ﺇﻟﻰ ﺍﻟﻘﺮﺍﺑﺔ ﻭﺍﻷﺭﺣﺎﻡ‬ ‫ﻓﻲ ﺑﻠﺪ ﺁﺧﺮ ﻭﻟﻢ ﻳﻜﺮﻫﻪ‪ ،‬ﻭﻳﺨﺮﺟﻬﺎ ﺇﻥ ﺍﺳﺘﻐﻨﻰ ﺃﻫﻞ ﺑﻠﺪﻩ‪ ،‬ﻭﺇﺫﺍ ﺩﺧﻞ ﺷﻬﺮ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻭﻫﻮ ﻓﻲ ﺳﻔﺮ ﺃﻋﻄﺎﻫﺎ ﺣﻴﺚ ﻛﺎﻥ ﺑﻼ ﻛﺮﺍﻫﺔ)‪.(٢‬‬ ‫ﻭﻳﻘﻮﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻲ ﺣﻤﻞ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺑﻠﺪ ﺇﻟﻰ‬ ‫ﺑﻠﺪ ﺁﺧﺮ‪ ،‬ﻓﺄﺟﺎﺯ ﺑﻌﻀﻬﻢ ﺫﻟﻚ‪ ،‬ﻭﻟﻢ ﻳﺠﺰﻩ ﺁﺧﺮﻭﻥ‪ ،‬ﻭﺍﺳﺘﺤﺐ ﺃﺻﺤﺎﺑﻨﺎ ﻗﻮﻝ ﻣﻦ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ،٢٩/٢ :‬ﻭ ‪ ٦٣/٢‬ ‪ ،٦٤‬ﻭ ‪.٧/٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٣٠٦/٣ :‬ ‪.٣٠٧‬‬ ‫‪291‬‬‫ﻧﻘﻞ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺑﻠﺪ ﻵﺧﺮ ﻭﺗﻌﻔﻒ ﻣﺴﺘﺤﻘﻬﺎ‬ ‫ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻻ ﺗﺤﻤﻞ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺑﻠﺪ ﺇﻟﻰ ﺑﻠﺪ ﺁﺧﺮ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺴﺘﻐﻨﻲ ﻓﻘﺮﺍﺀ ﺫﻟﻚ ﺍﻟﺒﻠﺪ‬ ‫ﺍﻟﺬﻳﻦ ﻳﺴﺘﺤﻘﻮﻥ ﻣﻌﻬﻢ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻣﻨﻊ ﺫﻟﻚ ﻣﻦ ﺍﻟﺤﻜﻢ ﺇﻻ ﻋﻦ ﻃﺮﻳﻖ‬ ‫ﺍﻟﻀﻤﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺮﺳﻞ ﺑﻬﺎ ﺇﺫﺍ ﺗﻠﻔﺖ ﻗﺒﻞ ﻭﺻﻮﻟﻬﺎ ﺇﻟﻰ ﺃﻫﻠﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺨﺺ ﺍﻟﻨﻈﺮ‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﺃﻓﺎﺿﻞ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻤﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻴﺨﺺ‬ ‫ﻓﻲ ﻣﻮﺿﻊ ﺃﻭ ﺯﻣﺎﻥ ﺃﻥ ‬ ‫ﺑﻬﺎ ﻟﻤﻮﺿﻊ ﻓﻀﻠﻪ ﻭﺍﺳﺘﺤﻘﺎﻗﻪ ﺩﻭﻥ ﻏﻴﺮﻩ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺑﻠﺪ ﻏﻴﺮ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﺗﺠﺐ ﻓﻴﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺘﺤﻤﻞ ﺇﻟﻴﻪ ﻟﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻓﻼ ﻳﻀﻴﻖ ﺫﻟﻚ ﺇﺫﺍ ﻭﺻﻠﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻦ ﺣﻤﻠﻬﺎ‬ ‫ﻭﺳﻠﻤﺖ ﻣﻦ ﺍﻟﺘﻠﻒ‪ ،‬ﻭﺃﺩﺍﻫﺎ ﺇﻟﻰ ﺃﻫﻠﻬﺎ ﺍﻟﻤﺴﺘﺤﻘﻴﻦ ﻟﻬﺎ ﺃﻧﻪ ﻻ ﺿﻤﺎﻥ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺳﺌﻞ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ ‪ 5‬ﻋﻦ ﻣﻦ ﻟﻪ ﺩﺭﺍﻫﻢ ﺗﺠﺐ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻫﻞ ﻟﻪ ﺃﻥ‬ ‫ﻳﻔﺮﻗﻬﺎ ﺣﻴﺚ ﺷﺎﺀ ﻣﻦ ﺍﻟﻘﺮﻯ؟ ﻗﺎﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﻳﺰﻛﻲ ﻓﻲ ﻗﺮﻳﺘﻪ ﺃﻭﻟﻰ ﻣﻦ ﻏﻴﺮﻫﺎ ﺇﻻ‬ ‫ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻓﻲ ﻗﺮﻳﺘﻪ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺰﻛﺎﺓ ﻓﻴﺒﻌﺚ ﺑﻬﺎ ﺇﻟﻰ ﻣﻦ ﻳﺴﺘﺤﻘﻬﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﻓﻲ ﻏﻴﺮ ﻗﺮﻳﺘﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﻗﺮﻳﺔ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻟﻤﺴﺘﺤﻘﻴﻦ ﻟﻠﺰﻛﺎﺓ‪ ،‬ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﺒﻌﺚ‬ ‫ﺑﻬﺎ ﺇﻟﻰ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﺟﺎﺯ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺇﻥ ﺩﺧﻞ ﺷﻬﺮ‬ ‫ﺯﻛﺎﺗﻪ ﻭﻫﻮ ﻓﻲ ﺳﻔﺮﻩ‪ ،‬ﻭﺃﺧﺮﺝ ﺯﻛﺎﺗﻪ ﻓﻲ ﻏﻴﺮ ﺑﻠﺪﻩ ﺟﺎﺯ ﻟﻪ ﺫﻟﻚ ﺣﻴﺚ ﻣﺎ ﻛﺎﻥ‪،‬‬ ‫ﺇﺫﺍ ﻭﺟﺪ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ : 5‬ﺇﻥ ﺍﻟﺘﺎﺟﺮ ﺇﺫﺍ ﺣﻤﻞ ﺳﻠﻌﺘﻪ ﻣﻦ ﺑﻠﺪ ﺇﻟﻰ ﺑﻠﺪ ﺁﺧﺮ‬ ‫ﺯﻛﻰ ﺍﻟﺴﻠﻌﺔ ﻓﻲ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﺧﺮﺝ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺄﺗﻮﻧﻪ ﺇﻟﻰ ﺑﻠﺪﻩ ﻓﻴﺒﻴﻊ‬ ‫ﻟﻬﻢ ﻓﻲ ﺑﻠﺪﻩ ﻓﻴﺰﻛﻲ ﻓﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺭﺟﻞ ﻳﺆﺩﻱ ﺯﻛﺎﺗﻪ ﺇﻟﻰ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺩﻳﻨﻪ‪،‬‬ ‫ﻭﻣﻤﻦ ﻳﺪﻳﻦ ﺑﺪﻳﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻻ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﻗﺮﻳﺘﻪ‪ ،‬ﻭﻻ ﻣﻤﻦ ﻳﺴﻜﻨﻬﺎ‪،‬‬ ‫ﺃﺣﺪﺍ ﻣﻤﻦ ﻳﺪﻳﻦ ﺑﺪﻳﻦ‬ ‫ﻗﺎﻝ‪ :‬ﻻ ﻳﺨﺮﺝ ﺯﻛﺎﺓ ﻗﺮﻳﺘﻪ ﺇﻟﻰ ﻗﺮﻳﺔ ﻏﻴﺮﻫﺎ ﺇﻻ ﺃﻥ ﻻ ﻳﺠﺪ ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻼ ﺑﺄﺱ ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﺫﻟﻚ ﺑﺠﻬﺎﻟﺔ ﻣﻨﻪ ﻓﻼ ﻏﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ‬ ‫ﺩﻓﻊ ﺯﻛﺎﺗﻪ ﻓﻲ ﻗﺮﻳﺘﻪ ﻷﺣﺪ ﻣﻦ ﻏﻴﺮ ﺃﻫﻞ ﻗﺮﻳﺘﻪ ﻓﺠﺎﺋﺰ‪.‬‬ ‫ﻭﻳﻮﺟﺪ ﺃﻧﻪ ﺇﺫﺍ ﺣﻤﻞ ﺯﻛﺎﺗﻪ ﺇﻟﻰ ﻗﺮﻳﺔ ﻏﻴﺮ ﻗﺮﻳﺘﻪ ﻭﻓﺮﻗﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﺃﻥ ﺫﻟﻚ‬ ‫ﻳﺠﺰﺋﻪ‪ ،‬ﻭﻳﺆﻣﺮ ﺃﻥ ﺗﻔﺮﻕ ﺯﻛﺎﺓ ﻛﻞ ﻗﺮﻳﺔ ﻓﻲ ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻭﻣﻦ ﺣﻤﻞ ﺯﻛﺎﺗﻪ ﺇﻟﻰ ﻏﻴﺮ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪292‬‬ ‫ﻗﺮﻳﺘﻪ‪ ،‬ﻓﺘﻠﻔﺖ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻭﻗﺪ ﻣﻴﺰﻫﺎ ﻣﻦ ﻣﺎﻟﻪ ﺃﻧﻪ ﻗﺪ ﻗﻴﻞ‪ ،‬ﺃﻥ ﻳﻀﻤﻨﻬﺎ ﺇﺫﺍ ﺣﻤﻠﻬﺎ‬ ‫ﻣﻦ ﺑﻠﺪ ﺇﻟﻰ ﺑﻠﺪ‪ ،‬ﺇﻻ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻓﻲ ﺫﻟﻚ ﺍﻟﺒﻠﺪ ﻣﻦ ﻳﺴﺘﺤﻘﻬﺎ ﻋﻠﻰ ﺣﺎﻝ‪،‬‬ ‫ﻓﺤﻤﻠﻬﺎ ﺇﻟﻰ ﺃﻫﻠﻬﺎ‪ ،‬ﻓﻴﺨﺘﻠﻒ ﻓﻲ ﺿﻤﺎﻧﻬﺎ ﺇﺫﺍ ﺗﻠﻔﺖ)‪.(١‬‬ ‫ﻭﺃﺣﺐ ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﻟﺜﻤﺎﺭ ﺗﺪﻓﻊ ﻓﻲ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﻣﻦ ﺣﻤﻠﻬﺎ ﺇﻟﻰ‬‫‪‬‬‫ﻭﻗﺎﻝ ﺍﻟﺒﺴﻴﻮﻱ‪:‬‬ ‫ﻏﻴﺮﻫﺎ ﻓﻼ ﺑﺄﺱ ﻋﻠﻰ ﻗﻮﻝ‪ .‬ﻓﺄ ‪‬ﻣﺎ ﻏﻴﺮ ﺍﻟﺜﻤﺎﺭ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﻓﻼ ﺑﺄﺱ ﺑﺤﻤﻠﻪ‪ ،‬ﻭﻗﺪ‬ ‫ﺭﻭﻱ ﻋﻨﻪ ﺫﻟﻚ‪ ،‬ﻣﺜﻞ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀ‪ ‬ﺔ‪ .‬ﻭﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﻷﻣﻮﺍﻝ‬ ‫ﻭﻣﺘﻌﺒﺪﻭﻥ ﺑﺈﺧﺮﺍﺟﻬﺎ‪ ،‬ﻭﺿﺎﻣﻨﻮﻥ ﻟﻬﻤﺎ ﻓﻲ‬ ‫‬‫ﺍﻟﻼﺯﻣﺔ ﻟﻬﻢ ﻓﻴﻬﺎ ﻭﺍﺟﺒﺔ ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ‪،‬‬ ‫ﺃﻣﻮﺍﻟﻬﻢ ﻭﺫ ‪‬ﻣﺘﻬﻢ ﺣﺘ‪‬ﻰ ﻳﺆﺩ‪‬ﻭﻫﺎ ﺇﻟﻰ ﺃﻫﻠﻬﺎ)‪.(٢‬‬ ‫‪ f4'T N ٢٤٦‬ا ة ‪:=G‚ E‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻳﺴﺘﻮﺟﺐ ﺍﻟﺰﻛﺎﺓ‪ :‬ﻫﻞ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻄﻠﺒﻬﺎ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻷﻣﻮﺍﻝ ﻟﻨﻔﺴﻪ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ﺃﻡ ﻻ؟‬ ‫ﻓﻘﺎﻝ‪:‬‬ ‫ﺫﻭ ﺍﻟﻤﺮﻭﺀﺓ ﻳﺄﺑﻰ ﺫﻟﻚ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻭﺃﻣﺎ ﻏﻴﺮﻩ ﻓﻼ ﻳﺒﺎﻟﻲ‪ ،‬ﻭﺇﺫﺍ ﺫﻫﺒﺖ‬ ‫ﻗﻮﺕ ﻳﻮﻣﻪ ﻓﻼ ﻳﺴﺄﻝ ﺍﻟﻨﺎﺱ؛ ﻷﻧﻪ ﻏﻨﻲ ﻓﻲ‬ ‫ﻭﺟﺪ ‬ ‫‬ ‫ﺍﻟﻤﺮﻭﺀﺓ ﺫﻫﺐ ﺍﻟﺨﻴﺮ ﻛﻠﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻳﻮﻣﻪ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺎﺭﻣﻴﻦ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻟﺰﻣﺘﻬﻢ ﺍﻟﻐﺮﺍﻣﺔ ﻣﻦ ﻏﻴﺮ ﻣﻌﺼﻴﺔ ﺍﷲ ﻓﻠﻪ‬ ‫ﺃﻥ ﻳﺴﺄﻝ ﺫﻟﻚ ﻟﻴﺆﺩﻱ ﻏﺮﺍﻣﺘﻪ ﻻ ﻏﻴﺮ‪ ،‬ﻭﺍﷲ ﺍﻟﻤﺘﻜﻔﻞ ﺑﺎﻷﺭﺯﺍﻕ‪ ،‬ﻭﻛﻔﻰ ﺑﻪ ‬ ‫ﻛﻔﻴﻼ)‪.(٣‬‬ ‫ﻭﻓﻲ ﺗﻔﺴﻴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪q p o n m l k ﴿ :‬‬ ‫‪y x w v u t s r‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٧٣٧ :٣ :‬ ‪.٧٣٨‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪.١١٣٠/٢ :‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٤٢/٢ :‬‬ ‫‪293‬‬‫ﻧﻘﻞ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺑﻠﺪ ﻵﺧﺮ ﻭﺗﻌﻔﻒ ﻣﺴﺘﺤﻘﻬﺎ‬ ‫‪ ~ } | { z‬ﮯ ¡‪¦ ¥ ¤ £ ¢‬‬ ‫§ ¨ © ‪] ﴾ ª‬ﺍﻟﺒﻘﺮﺓ‪.[٢٧٣ :‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ »ﺗﻴﺴﻴﺮ ﺍﻟﺘﻔﺴﻴﺮ«‪ ﴾ v ﴿» :‬ﻳﻈﻨﻬﻢ‬ ‫﴿ ‪ ﴾ w‬ﻟﻔﻘﺮﻫﻢ ﴿ ‪ ﴾ z y x‬ﻟﺘﻌﻔﻔﻬﻢ ﻋﻦ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻭﻫﻮ ﺗﺮﻙ‬ ‫ﺍﻟﺸﻲﺀ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻪ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻫﻨﺎ ﺗﺮﻙ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺘﻠﻮﻳﺢ‪،‬‬ ‫ﻭﺗﺮﻙ ﺍﻟﻄﻤﻊ‪ ،‬ﻭﻣﺎ ﻳﺸﻌﺮ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺃﺑﻠﻎ ﻣﻦ ﺍﻟﻌﻔﺔ‪ ،‬ﻭﻣﻦ ﻟﻠﺘﻌﻠﻴﻞ ﻣﺘﻌﻠﻖ ﺑ »ﻳﺤﺴﺐ«‪،‬‬ ‫ﻭﺃﺟﻴﺰ ﻛﻮﻧﻬﺎ ﻟﻼﺑﺘﺪﺍﺀ؛ ﻷﻥ ﺣﺴﺒﺎﻧﻬﻢ ﺃﻏﻨﻴﺎﺀ ﻧﺸﺄ ﻣﻦ ﺍﻟﺘﻌﻔﻒ‪ ،‬ﺣﺘﻰ ﺇﻧﻬﻢ ﻳﺴﻘﻄﻮﻥ‬ ‫ﺧﻠﻒ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻲ ﺍﻟﺼﻼﺓ ﻟﻠﺠﻮﻉ‪ ،‬ﻭﻳﺤﺴﺒﻬﻢ ﺍﻷﻋﺮﺍﺏ ﻟﺬﻟﻚ ﻣﻦ ﺍﻟﻤﺠﺎﻧﻴﻦ‪،‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪» :‬ﻣﻦ ﺃﻫﻞ ﺍﻟﺼﻔﺔ ﺳﺒﻌﻮﻥ ‬ ‫ﺭﺟﻼ ﻟﻴﺲ ﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﺭﺩﺍﺀ«‪.‬‬ ‫﴿ { ﴾ ﻳﺎ ﻣﺤﻤﺪ‪ ،‬ﻭﻳﺎ ﻛﻞ ﻣﻦ ﻳﺼﻠﺢ ﻟﻠﻤﻌﺮﻓﺔ‪ ،‬ﺃﻱ‪ :‬ﺗﻌﺮﻑ ﺻﻼﺣﻬﻢ‬ ‫ﺍﻟﻤﺪﻟﻮﻝ ﻋﻠﻴﻪ ﺑﺎﻟﻤﻘﺎﻡ ﴿ | ﴾ ﺑﻌﻼﻣﺘﻬﻢ ﻣﻦ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺗﺤﻤﻞ ﺷﺪﺓ ﺍﻟﺤﺎﺟﺔ‬ ‫ﻭﺗﻌﻔﻔﻬﻢ ﻭﺣﺒﺲ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺠﻬﺎﺩ ﻭﺗﺮﻙ ﺍﻹﻟﺤﺎﺡ ﻓﻲ ﻣﺆﺍﺟﺮﺗﻬﻢ‬ ‫ﺇﺫﺍ ﺍﺳﺘﺆﺟﺮﻭﺍ‪ ،‬ﺃﻭ ﺗﻌﺮﻑ ﻓﻘﺮﻫﻢ ﺑﻌﻼﻣﺘﻬﻢ‪ ،‬ﻭﻫﻲ ﻟﺒﺎﺳﻬﻢ ﻭﺷﺤﻮﺑﻬﻢ ﻭﻇﻬﻮﺭ‬ ‫ﺟﻮﻋﻬﻢ‪ ،‬ﻓﻤﻦ ﻟﻢ ﻳﻨﻈﺮ ﻓﻲ ﺫﻟﻚ ﻇﻨﻬﻢ ﺃﻏﻨﻴﺎﺀ‪ ،‬ﻭﻣﻦ ﻧﻈﺮ ﻓﻴﻪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻣﻦ‬ ‫ﺃﻭﻝ ﻋﺮﻑ ﻓﻘﺮﻫﻢ‪...‬‬ ‫ﺇﻟﺤﺎﺣﺎ‪ ،‬ﺑﻞ ﺇﺫﺍ ﺃﻟﺠﺄﺗﻬﻢ ﺿﺮﻭﺭﺓ ﺳﺄﻟﻮﺍ ﺑﻼ‬ ‫‬‫﴿ } ~ ﮯ ¡﴾‬ ‫ﻭﻣ ﻦ ﺷﺄﻧﻪ‬ ‫ﺇﻟﺤﺎﺡ‪ ،‬ﻭﻫﺬﺍ ﻣﺪﺡ ﻋﻈﻴﻢ‪ ،‬ﺑﺄﻧﻬﻢ ﻟﻢ ﻳﺼﺪﺭ ﻣﻨﻬﻢ ﺇﻟﺤﺎﺡ ﻭﻟﻮ ﺍﺿﻄﺮﻭﺍ‪ ،‬‬ ‫ﺫﻟﻚ ﻻ ﻳﺴﺄﻝ ﻟﻐﻴﺮ ﺿﺮﻭﺭﺓ‪ ،‬ﺃﻭ ﻻ ﺳﺆﺍﻝ ﻭﻻ ﺇﻟﺤﺎﺡ ﻟﻈﻬﻮﺭ ﺍﻟﺘﻌﻔﻒ«‪ .‬ﺍﻫ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﻭﻧﻬﻰ ﻋﻦ ﺍﻹﻟﺤﺎﺡ ﻓﻲ ﻃﻠﺐ ﺍﻟﺤﻮﺍﺋﺞ ﻭﻓﻲ‬ ‫ﻣﺴﺘﻐﻨﻰ ﻋﻨﻪ ﻓﺎﻻﻓﺘﻘﺎﺭ ﺇﻟﻰ ﺍﷲ‪ ،‬ﻭﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﻟﺨﻠﻖ ﻏﻨﻰ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﷲ‬ ‫ﻓﺮﺽ‪ ،‬ﻭﺇﺳﺎﺀﺗﻪ ﺑﻪ ﻛﻔﺮ‪ ،‬ﻭﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻪ ﻓﻘﺮ«‪.‬‬ ‫)‪ (١‬ﺗﻴﺴﻴﺮ ﺍﻟﺘﻔﺴﻴﺮ‪ :‬ﺍﻟﺠﺰﺀ ﺍﻷﻭﻝ‪ /‬ﺗﻔﺴﻴﺮ ﺍﻵﻳﺔ ﺭﻗﻢ ‪ ٢٧٣‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪294‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻭﻧﻬﻰ ﻋﻦ ﺍﻹﻟﺤﺎﺡ ﻓﻲ ﻃﻠﺐ ﺍﻟﺤﻮﺍﺋﺞ‪ ،‬ﻓﻤﺎ‬ ‫ﻳﺤﺘﺎﺟﻪ ﺍﻹﻧﺴﺎﻥ ﺇﻥ ﻃﻠﺒﻪ ﻓﻼ ﻳﻠﺢ ﻓﻲ ﻃﻠﺒﻪ‪ ،‬ﻭﻋﻦ ﺍﻹﻟﺤﺎﺡ ﻓﻲ ﻣﺴﺘﻐﻨﻰ ﻋﻨﻪ؛ ﺇﺫ‬ ‫‬ ‫ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﻠﺢ ﻓﻲ ﻃﻠﺒﻪ‪ ،‬ﻭﺍﻹﻟﺤﺎﺡ ﺃﻥ ﻳﻠﺰﻡ‬ ‫ﻻ ﻳﺠﻮﺯ ﻃﻠﺐ ﻣﺎ ﺍﺳﺘﻐﻨﻲ ﻋﻨﻪ‬ ‫ﺍﻟﻤﺴﺆﻭﻝ ﺣﺘﻰ ﻳﻌﻄﻴﻪ‪ ،‬ﻭﺍﻷﻭﻟﻰ ﺃﻥ ﻳﻘﺪﺭ‪ ،‬ﻭﻋﻦ ﺍﻟﻄﻠﺐ ﻓﻲ ﻣﺴﺘﻐﻨﻰ ﻋﻨﻪ ﻗﺎﻝ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ~ } ﴿ :‬ﮯ ¡ ﴾‪ ،‬ﺃﻱ‪ :‬ﺇﺫﺍ ﺍﺿﻄﺮﻭﺍ ﺇﻟﻰ ﺍﻟﺴﺆﺍﻝ ﺳﺄﻟﻮﺍ‬ ‫ﺑﻼ ﺇﻟﺤﺎﺡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺴﺄﻟﻮﻥ ‬ ‫ﺃﺻﻼ ﻓﺎﻧﻈﺮ‪ :‬ﻫﻤﻴﺎﻥ ﺍﻟﺰﺍﺩ ﺇﻟﻰ ﺩﺍﺭ ﺍﻟﻤﻌﺎﺩ ﻗﺎﻝ‬ ‫ﺍﻟﺸﻴﺦ ﺇﺳﻤﺎﻋﻴﻞ ‪ 5‬ﺣﻜﺎﻳﺔ‪ :‬ﻋﺰ ﺍﻟﻤﺆﻣﻦ ﺗﺠﻤﻠﻪ ﻓﻲ ﻓﺎﻗﺘﻪ ﻭﺍﺳﺘﻐﻨﺎﺅﻩ ﺑﺮﺑﻪ ﻋﻦ‬ ‫ﺧﻠﻘﻪ‪ ...،‬ﻭﻳﻘﺎﻝ‪ :‬ﻛﺜﺮﺓ ﻃﻠﺐ ﺍﻟﺤﻮﺍﺋﺞ ﺗﻤﻴﺖ ﺍﻟﻘﻠﺐ ﻭﺗﻮﺭﺙ ﺍﻟﺬﻝ ﻭﺗﺬﻫﺐ ﺑﻨﻮﺭ‬ ‫ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﻡ‪ :‬ﻗﻠﺖ ﻟﻜﻌﺐ ﺍﻷﺣﺒﺎﺭ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﻳﺬﻫﺐ ﺍﻟﻌﻠﻢ ﻣﻦ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﺑﻌﺪ ﺇﺫ ﻭﻋﻮﻩ؟ ﻗﺎﻝ‪ :‬ﺍﻟﻄﻤﻊ ﻭﺷﺮﻩ ﺍﻟﻨﻔﺲ ﻭﻃﻠﺐ ﺍﻟﺤﻮﺍﺋﺞ‪ ،‬ﻓﻘﻴﻞ ﻟﻠﻔﻀﻞ‪:‬‬ ‫ﻓﺴﺮ ﻟﻲ ﻗﻮﻝ ﻛﻌﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﻄﻤﻊ ﺍﻟﺮﺟﻞ ﻓﻲ ﺍﻟﺸﻲﺀ ﻓﻴﻄﻠﺒﻪ ﻓﻴﺬﻫﺐ ﻋﻠﻴﻪ ﺩﻳﻨﻪ‪،‬‬ ‫ﻭﺍﻟﺸﺮﻩ ﺃﻥ ﺗﺸﺮﻩ ﺍﻟﻨﻔﺲ ﺣﺘﻰ ﻻ ﺗﺤﺐ ﺃﻥ ﻳﻔﻮﺗﻬﺎ ﺷﻲﺀ ﻓﺘﻜﻮﻥ ﻟﻚ ﺇﻟﻰ ﻫﺬﺍ‬ ‫ﺣﺎﺟﺔ‪ ،‬ﻭﺇﻟﻰ ﻫﺬﺍ ﺣﺎﺟﺔ‪ ،‬ﻓﺈﺫﺍ ﻗﻀﺎﻫﺎ ﻟﻚ ﺧﺮﻡ ﺃﻧﻔﻚ ﻭﻗﺎﺩﻙ ﺣﻴﺚ ﺷﺎﺀ‬ ‫ﻭﺍﺳﺘﻤﻜﻦ ﻣﻨﻚ ﻭﺧﻀﻌﺖ ﻟﻪ‪ ،‬ﻓﻤﻦ ﺣﺒﻚ ﻟﻠﺪﻧﻴﺎ ﺳﻠﻤﺖ ﻋﻠﻴﻪ ﺇﺫﺍ ﻣﺮﺭﺕ ﺑﻪ‪،‬‬ ‫ﻭﻋﺪﺗﻪ ﺇﺫﺍ ﻣﺮﺽ‪ ،‬ﻭﻟﻢ ﺗﺴﻠﻢ ﻋﻠﻴﻪ ﷲ‪ ،‬ﻭﻟﻢ ﺗﻌﺪﻩ ﷲ‪ ،‬ﻓﻠﻮ ﻟﻢ ﺗﻜﻦ ﻟﻚ ﺇﻟﻴﻪ ﺣﺎﺟﺔ‬ ‫ﺧﻴﺮﺍ ﻟﻚ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺧﻴﺮ ﻟﻚ ﻣﻦ ﻣﺎﺋﺔ ﺣﺪﻳﺚ ﻋﻦ ﻓﻼﻥ ﻭﻋﻦ ﻓﻼﻥ‪...‬‬ ‫ﻟﻜﺎﻥ ‬ ‫ﻭﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻢ‪ :‬ﺍﻟﺘﻌﻔﻒ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﻭﺻﻴﺎﻧﺔ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺘﺠﻤﻞ‬ ‫ﺑﺎﺑﺎ ﻣﻦ ﺍﻟﻤﺴﺄﻟﺔ ﻓﺘﺢ ﺍﷲ ﻋﻠﻴﻪ ﺳﺒﻌﻴﻦ‬ ‫ﺑﺤﺴﻦ ﺍﻟﺤﺎﻝ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻣﻦ ﻓﺘﺢ ﻋﻠﻰ ﻧﻔﺴﻪ ‬ ‫ﺑﺎﺑﺎ ﻣﻦ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺪﻧﺲ ﺑﻤﻄﺎﻟﺐ ﺍﻟﺸﺆﻡ ﻭﻣﻄﺎﻟﻊ ﺍﻟﻠﻮﻡ ﻭﻳﺘﻀﺮﻉ‬ ‫‬ ‫ﺇﻟﻰ ﺍﻷﺭﺫﺍﻝ‪ ،‬ﻭﻳﻘﺎﻝ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ‪ :‬ﻣﻦ ﺗﻮﺍﺿﻊ ﻟﻐﻨﻲ ﻟﻴﻨﺎﻝ ﻣﺎ ﻋﻨﺪﻩ ﺃﺣﺒﻂ ﺍﷲ ﺛﻠﺜﻲ‬ ‫ﺩﻳﻨﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﺆﺍﻝ ﻟﻨﺎﺯﻟﺔ ﻭﻓﺎﻗﺔ ﺣﺎﻟﺔ ﻓﻼ ﺣﺮﺝ ﻓﻲ ﺍﻟﺴﺆﺍﻝ‪...‬‬ ‫ﻓﺎﻻﻓﺘﻘﺎﺭ ﺇﻟﻰ ﺍﷲ ﻏﻨﻰ‪ ،‬ﻭﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﻟﺨﻠﻖ ﻏﻨﻰ‪ ،‬ﺑﺄﻥ ﻳﻮﻗﻦ ﺃﻥ ﺍﻟﻤﻌﻄﻲ‬ ‫ﻭﺍﻟﻤﺎﻧﻊ ﺍﷲ ﻭﻻ ﻳﺨﺮﺝ ﻗﻠﺒﻪ ﻭﺟﻮﺍﺭﺣﻪ ﻋﻦ ﺫﻟﻚ ﻓﻬﻮ ﻓﻲ ﺫﻟﻚ ﻏﻨﻲ ﻭﻟﻮ ﻟﻢ‬ ‫‪295‬‬‫ﻧﻘﻞ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺑﻠﺪ ﻵﺧﺮ ﻭﺗﻌﻔﻒ ﻣﺴﺘﺤﻘﻬﺎ‬ ‫ﻳﺠﺪ ﺷﻴ ﺌﺎ؛ ﻷﻥ ﻗﻠﺒﻪ ﻭﺟﻮﺍﺭﺣﻪ ﻣﻄﻤﺌﻨﺔ ﻛﺄﻥ ﺍﻟﻤﺎﻝ ﻛﻠﻪ ﻭﺣﻮﺍﺋﺠﻪ ﻓﻲ ﻳﺪﻩ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﺃﺧﺒﺮ ﻋﻨﻬﻤﺎ ﺑﻐﻨﻰ ﻭﺍﺣﺪ؛ ﻷﻧﻪ ﻻ ﻳﺘﺼﻮﺭ ﺍﻻﻓﺘﻘﺎﺭ ﺇﻟﻰ ﺍﷲ ﺑﺎﻟﺤﻘﻴﻘﺔ ﺇﻻ‬ ‫ﺑﺎﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﺑﺎﻟﻌﻜﺲ؛ ﻭﻟﻜﻦ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺫﻟﻚ ﻓﻘﺪ ﺣﺼﻞ ﻟﻪ‬ ‫ﻏﻨﻴﺎﻥ‪ :‬ﻏﻨﻰ ﺍﻓﺘﻘﺎﺭ ﺇﻟﻰ ﺍﷲ ﻭﻏﻨﻰ ﺍﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﻟﻮ ﺍﺳﺘﻌﺎﻥ ﺑﻤﺨﻠﻮﻕ ﺃﻭ‬ ‫ﺳﺄﻝ ﻣﺨﻠﻮﻗﺎ ﺣﻴﺚ ﻳﺠﻮﺯ ﻟﻪ ﺫﻟﻚ ﻣﻊ ﺍﻋﺘﻘﺎﺩ ﺃﻥ ﺍﻟﻤﻌﻄﻲ ﺍﷲ ﻭﺍﻟﻤﺎﻧﻊ ﺍﷲ ﻭﺃﻥ‬ ‫ﺍﻟﺨﻠﻖ ﻻ ﻳﻌﻄﻮﻧﻪ ﻣﺎ ﻣﻨﻊ ﺍﷲ ﻭﻻ ﻳﻤﻨﻌﻮﻥ ﻣﺎ ﺃﻋﻄﻰ ﺍﷲ‪ ،‬ﻭﻣﻊ ﺍﻋﺘﻘﺎﺩ ﺃﻥ ﻟﻴﺲ‬ ‫ﺍﻟﺨﻠﻖ ﺇﻻ ﻭﺍﺳﻄﺔ ﻓﻘﺪ ﺍﺳﺘﻐﻨﻰ ﻋﻦ ﺍﻟﺨﻠﻖ ﻭﻣﻊ ﺫﻟﻚ ﻓﻜﻠﻤﺎ ﺍﺯﺩﺍﺩ ﺗﺮﻙ ﺍﻟﺤﺎﺟﺔ‬ ‫ﺇﻟﻰ ﺍﻟﺨﻠﻖ ﻛﺎﻥ ﺃﻭﻟﻰ‪.‬‬ ‫ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﷲ ﻓﺮﺽ ﺑﺄﻥ ﻳﺴﺘﻘﺮ ﻓﻲ ﻗﻠﺒﻪ ﺿﻤﺎﻥ ﺍﷲ ﺍﻟﺮﺯﻕ ﻭﻟﻮ ﻃﺎﻟﺖ‬ ‫ﻣﺪﺓ ﺣﺎﺟﺘﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﻤﻄﻴﻊ ﻟﻪ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻤﻨﻔﻖ ﻟﻪ ﺍﻟﺨﻠﻒ‪ ،‬ﻭﻳﻌﺘﻘﺪ ﺃﻥ ﻛﻞ ﻣﺎ ﺃﺧﺒﺮ‬ ‫ﺍﷲ ﺑﻪ ﻭﺍﻗﻊ ﻓﺈﻥ ﻇﻦ ﺃﻧﻪ ﻟﻌﻠﻪ ﻳﺪﺧﻞ ﺍﻟﻌﺎﺻﻲ ﺍﻟﺠﻨﺔ ﺑﻼ ﺗﻮﺑﺔ ﻭﻳﺤﺮﻡ ﺍﻟﻤﻄﻴﻊ‬ ‫ﺍﻟﺠﻨﺔ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻳﺨﻠﻒ ﺍﻟﻮﻋﺪ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻓﻘﺪ ﺃﺳﺎﺀ ﺍﻟﻈﻦ ﺑﺎﷲ‪ ،‬ﻭﺇﺳﺎﺀﺗﻪ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺇﺳﺎﺀﺓ ﺍﻟﻈﻦ ﺑﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﺎﷲ ﻛﻔﺮ‪ ،‬ﺃﻱ‪ :‬ﻛﻔﺮ ﺷﺮﻙ‪ ،‬ﻭﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻪ ﻓﻘﺮ؛ ﺍﻋﺘﻤﺎ ﺩﺍ‬ ‫ﻋﻠﻰ ﻣﺎ ﻓﻲ ﻳﺪﻩ ﺃﻭ ﻋﻠﻰ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺨﻠﻖ ﺇﺫ ﺗﺮﻙ ﻣﻦ ﺑﻴﺪﻩ ﺍﻟﺮﺯﻕ ﻭﺍﻟﺤﻮﺍﺋﺞ ﻓﻼ‬ ‫ﺃﺑﺪﺍ ﻭﻟﻮ ﺃﺻﺎﺏ ﻣﺎ ﺃﺻﺎﺏ ﻣﻦ ﻣﺎﻝ ﻭﻏﻴﺮﻩ؛ ﻷﻧﻪ ﺍﺳﺘﻨﺪ ﺇﻟﻰ ﻣﻦ ﻻ ﻳﻤﻠﻚ‬ ‫ﻳﺴﺘﻐﻨﻲ ‬ ‫ﺷﻴ ﺌﺎ ﻓﻴﺒﻘﻰ ﻗﻠﺒﻪ ﻭﺟﻮﺍﺭﺣﻪ ﺃﺑﺪﺍ ﻛﻘﻠﺐ ﻭﺟﻮﺍﺭﺡ ﻣﻦ ﻟﻢ ﻳﺼﺐ‪ ،‬ﻭﻫﻜﺬﺍ ﺣﺎﻝ‬ ‫ﺍﻟﺤﺮﻳﺺ)‪ .(١‬ﺍﻫ‪.‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٤٦٤/١٦ :‬ ‪ ،٤٧٤‬ﺑﺎﺧﺘﺼﺎﺭ ﻛﺒﻴﺮ‪.‬‬ ‫‪296‬‬ ‫ز ة ا‪ .G4‬وأ‬ ‫‪ ) ٢٤٧‬ز ة ا‪:.G4‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻭﻣﻦ ﻛﺎﻧﺖ ﻟﻪ ﺧﻮﺍﺗﻢ ﻭﻣﻨﺎﻃﻖ ﻭﻣﺼﺎﺣﻒ‬ ‫ﻣﻔﻀ‪ ‬ﻀﺔ ﺃﻭ ﻣﺬﻫ‪‬ﺒﺔ ﺃﺧﺮﺝ ﺯﻛﺎﺓ ﺫﻟﻚ؛ ﻷ ‪‬ﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺎﻝ‪S R ﴿ :‬‬ ‫ﺧﻠﺖ ﻋ ﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻓﻲ‬‫‪ .﴾ U T‬ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻧ‪ ‬ﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺩ ‬ ‫‬ ‫»ﻣﺎ ﻫ ﺬﺍ؟«‪،‬‬‫ﺪﻱ ﻓ ﺘﺨ ﺎﺕ ﻣﻦ ﻭﺭﻕﺃﻭ ﻗﺎﻟﺖ‪ ::‬ﻣﻦ ﺫﻫﺐ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ :‬‬‫ﻳ ‪‬‬ ‫ﺴﺒﻚﻣﻦ‬ ‫»ﺣ ‬‫ﺃﺗﺰﻳﻦ ﻟﻚ ﺑﻬ ‪‬ﻦ‪ ،‬ﻗﺎﻝ‪» :‬ﺃﺗ ﺆ ‪‬ﺩ ‬ ‫ﻳﻦ ﺯ ﻛﺎﺗ ﻬ ‪‬ﻦ؟«‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬‬‫ﻓﻘﻠﺖ‪ :‬‬ ‫ﻓﻴﻬﻦ«)‪ .(١‬ﻓﻬﺬﺍ ﻳﺪ ‪‬ﻝ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ‬ ‫‪‬‬‫ﻤﻜﻦ‬ ‫ﻓﻴﻬﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺣﻴﺚ ﻣﺎ ﻳ ‬‫‪‬‬‫ﺍﻟﻨﺎﺭ‪ ،‬ﺍﻋ ﻠ ﻤﻲ ‪‬‬ ‫ﺃﻥ‬ ‫ﺣﻠﻲ ﻣﻦ ﺫﻫﺐ ﻭﻓﻀ‪ ‬ﺔ ﺃﻭ ﺃﺣﺪﻫﻤﺎ ﺃ ‪‬ﻥ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻪ)‪.(٢‬‬‫ﻓﻴﻪ ‬ ‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻓﻲ ﺍﻟﺤﻠﻲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻓﺮﻭﻳﻨﺎ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‬ ‫ﺃﻧﻬﻤﺎ ﻗﺎﻻ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻛﺬﻟﻚ ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺳﻌﻴﺪ ﺑﻦ‬ ‫ﺍﻟﻤﺴﻴﺐ ﻭﻋﻄﺎﺀ ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺳﻴﺪ ﻭﻣﻴﻤﻮﻥ ﺑﻦ ﻣﻬﺮﺍﻥ ﻭﺍﺑﻦ‬ ‫)‪ (١‬ﻧﺺ ﺍﻟﺤﺪﻳﺚ‪ :‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ‪ : #‬ﺩﺧﻞ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﺮﺃﻯ ﻓﻲ ﻳﺪﻱ ﻓﺘﺨﺎﺕ ﻣﻦ ﻭﺭﻕ ﻓﻘﺎﻝ‪:‬‬ ‫»ﻣﺎ ﻫﺬﺍ ﻳﺎ ﻋﺎﺋﺸﺔ؟«‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺻﻨﻌﺘﻬﻦ ﺃﺗﺰﻳﻦ ﻟﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﻗﺎﻝ‪» :‬ﺃﺗﺆﺩﻳﻦ ﺯﻛﺎﺗﻬﻦ؟«‪ ،‬ﻗﻠﺖ‪:‬‬ ‫ﻻ ﺃﻭ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻗﺎﻝ‪» :‬ﻫﻮ ﺣﺴﺒﻚ ﻣﻦ ﺍﻟﻨﺎﺭ«‪ .‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ٢٤٤/١‬ﻭﻏﻴﺮﻩ‪ ،‬ﻭﺇﺳﻨﺎﺩﻩ ﻋﻠﻰ‬ ‫ﺷﺮﻁ ﺍﻟﺼﺤﻴﺢ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﻓﻲ ﺍﻟﺘﻠﺨﻴﺺ ‪.١٩/٦‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪.١١٥٢/٢ :‬‬ ‫‪297‬‬‫ﺯﻛﺎﺓ ﺍﻟﺤﻠﻲ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺳﻴﺮﻳﻦ ﻭﻣﺠﺎﻫﺪ ﻭﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻭﺍﻟﺰﻫﺮﻱ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪،‬‬ ‫ﻭﺃﺳﻘﻄﺖ ﻃﺎﺋﻔﺔ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺍﻟﺤﻠﻲ‪ ،‬ﻭﻣﻤﻦ ﻗﺎﻝ ﻟﻴﺲ ﻓﻲ ﺍﻟﺤﻠﻲ ﺯﻛﺎﺓ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﻋﻤﺮ ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﻋﺎﺋﺸﺔ ﻭﺃﺳﻤﺎﺀ ﺑﻨﺖ ﺃﺑﻲ ﺑﻜﺮ ﻭﻋﺎﻣﺮ ﺍﻟﺸﻌﺒﻲ‬ ‫ﻭﻣﺤﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻭﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﺤﻤﺪ ﻭﻋﻤﺮ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‬ ‫ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻭﺃﺑﻮ ﺛﻮﺭ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﻭﻫﻮ ﺑﺎﻟﻌﺮﺍﻕ‪ ،‬ﺛﻢ ﻭﻗﻒ ﻋﻨﻪ ﺑﻤﺼﺮ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻣﻤﺎ ﺃﺳﺘﺨﻴﺮ ﺍﷲ ﻓﻴﻪ‪،‬‬ ‫ﻭﺍﺣﺪﺍ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ :‬ﺯﻛﺎﺗﻪ ﻋﺎﺭﻳﺘﻪ‪،‬‬ ‫‬‫ﻋﺎﻣﺎ‬ ‫ﻭﻗﺎﻝ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ :‬ﻳﺰﻛﻲ ‬ ‫ﻭﺑﻪ ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺘﻴﺒﺔ ﻭﻗﺘﺎﺩﺓ‪ ،‬ﻭﻗﺎﻝ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻣﺮﺓ ﻫﻜﺬﺍ‪ ،‬ﻭﻗﺎﻝ ﻣﺮﺓ‪:‬‬ ‫ﻭﺍﻟﺴﻨﺔ‪...‬‬ ‫‪‬‬‫ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺍﻟﺰﻛﺎﺓ ﻭﺍﺟﺒﺔ ﻓﻴﻪ؛ ﻟﻈﺎﻫﺮ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻣﺎ ﻳﺸﺒﻪ ﻣﻌﻨﻰ ﺍﻻﺗﻔﺎﻕ‬ ‫ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺤﻠﻲ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻋﻠﻰ ﻣﻌﻨﻰ ﺛﺒﻮﺗﻬﺎ ﻓﻲ ﺍﻟﺪﻧﺎﻧﻴﺮ‬ ‫ﻭﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ .‬ﻭﻣﻦ ﻏﻴﺮ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻋﻦ ﺣﻠﻲ ﺍﻟﻤﺮﺃﺓ ﻓﺈﻥ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺣﻠﻲ ﺍﻟﺬﻫﺐ‬ ‫ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻓﺮﻭﻱ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪ ƒ‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﻋﻠﻰ‬ ‫ﺫﻟﻚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺟﺎﺑﺮ ﺑﻦ‬ ‫ﺯﻳﺪ‪ ،‬ﻭﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺭﺣﻤﻬﻢ ﺍﷲ‪ ،‬ﻭﺃﺳﻘﻂ ﺑﻌﻀﻬﻢ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﺤﻠﻲ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﻳﻘﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺑﻮﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺤﻠﻲ ﻣﻦ ﺍﻟﺬﻫﺐ‬ ‫ﻭﺍﻟﻔﻀﺔ ﻋﻠﻰ ﻣﻌﻨﻰ ﺛﺒﻮﺕ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﻗﻴﻤﺔ ﺍﻟﺤﻠﻲ‬ ‫ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻓﻔﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻳﺤﺴﺐ ﺍﻟﻘﺮﻁ ﻭﺍﻟﺨﺎﺗﻢ ﻭﺟﻤﻴﻊ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺬﻫﺐ‬ ‫ﻭﺍﻟﻔﻀﺔ ﻛﺎﻥ ﻓﻲ ﺣﻠﻲ ﺃﻭ ﻏﻴﺮ ﺣﻠﻲ)‪.(٢‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٣٠/١٨ :‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٧٥٠/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪298‬‬ ‫‪ 0 ٢٤٨‬ز ة ا‪ .G4‬و‪:_P‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺯﻛﺎﺓ ﺍﻟﺤﻠﻲ ﻛﻢ ﺣﺪﻫﺎ ﻭﻧﺼﺎﺑﻬﺎ ﻣﻦ ﺍﻟﺬﻫﺐ‬ ‫ﻭﺍﻟﻔﻀﺔ؟ ﻓﻘﺎﻝ‪ :‬ﻧﺼﺎﺏ ﺍﻟﺤﻠﻲ ﻛﻨﺼﺎﺏ ﺳﺎﺋﺮ ﺍﻟﻔﻀﺔ ﻭﺍﻟﺬﻫﺐ‪.‬‬ ‫ﻭﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻔﻀﺔ ﺇﺫﺍ ﺑﻠﻐﺖ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻓﻔﻴﻬﺎ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ‪ ،‬ﻭﻻ‬ ‫ﺩﺭﻫﻤﺎ ﺩﺭﻫﻢ‬ ‫‬‫ﺷﻲﺀ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻤﺎﺋﺘﻴﻦ‪ ،‬ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻤﺎﺋﺘﻴﻦ ﻓﻔﻲ ﻛﻞ ﺃﺭﺑﻌﻴﻦ‬ ‫ﺇﻟﻰ ﻣﺎ ﻻ ﻏﺎﻳﺔ ﻟﺬﻟﻚ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻧﻬﻢ ﻗﺪﺭﻭﺍ ﺍﻟﻘﺮﺵ ﺍﻟﻤﻌﺮﻭﻑ ﺑﻌﺸﺮﺓ ﺩﺭﺍﻫﻢ‪،‬‬ ‫ﻗﺮﺷﺎ ﻧﺼﻒ ﻗﺮﺵ‪.‬‬ ‫ﻓﺎﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﻘﺮﻭﺵ ﺗﺠﺐ ﻣﻦ ﻋﺸﺮﻳﻦ ‬ ‫ﺩﻳﻨﺎﺭﺍ‪ ،‬ﻭﺍﻟﺪﻳﻨﺎﺭ ﻋﻨﺪﻫﻢ‪ :‬ﻣﺜﻘﺎﻝ ﻭﻗﺪ‬ ‫‬‫ﻭﺃﻣﺎ ﺍﻟﺬﻫﺐ ﻓﺎﻟﻨﺼﺎﺏ ﻓﻴﻪ ﻣﻦ ﻋﺸﺮﻳﻦ‬ ‫ﺩﻳﻨﺎﺭﺍ ﻧﺼﻒ‬ ‫‬‫ﺟﻌﻠﻮﺍ ﻋﺸﺮﺓ ﺍﻟﺪﺭﺍﻫﻢ ﻣﻦ ﺍﻟﻔﻀﺔ ﺑﺈﺯﺍﺀ ﺩﻳﻨﺎﺭ ﻓﻘﻂ؛ ﻓﻔﻲ ﺍﻟﻌﺸﺮﻳﻦ‬ ‫ﺩﻳﻨﺎﺭ ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻌﺸﺮﻳﻦ ﻓﻔﻲ ﻛﻞ ﺃﺭﺑﻌﺔ ﺩﻧﺎﻧﻴﺮ ﻋﺸﺮ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺍﻟﺘﻘﺪﻳﺮ‬ ‫ﺩﺭﻫﻢ)‪.(١‬‬ ‫ﻭﺳﺌﻞ ﻋﻦ ﺯﻛﺎﺓ ﺣﻠﻲ ﺍﻟﻔﻘﻴﺮﺓ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﻠﻴﻬﺎ ﻣﻦ ﻋﻨﺪ‬ ‫ﺯﻭﺟﻬﺎ ﻭﻫﻲ ﻓﻘﻴﺮﺓ ﺗﺠﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﺃﻡ ﻻ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺑﻠﻎ ﺣﻠﻴﻬﺎ ﻧﺼﺎﺏ ﺍﻟﺰﻛﺎﺓ ﻭﺟﺒﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻛﺎﻧﺖ ﻓﻘﻴﺮﺓ ﺃﻭ‬ ‫ﻏﻨﻴﺔ)‪.(٢‬‬ ‫ﻭﺳﺌﻞ ﻋﻦ ﺯﻛﺎﺓ ﺍﻟﺤﻠﻲ ﺑﺎﻟﻮﺯﻥ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺍﻟﺤﻠﻲ ﺇﺫﺍ ﻟﻢ ﻳﺒﻠﻎ ﺣﺪ ﺍﻟﻨﺼﺎﺏ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ﻓﻀﺔ‪ ،‬ﻭﻳﺴﻮﻱ ﻗﻴﻤﺔ‬ ‫ﻫﻞ ﻓﻴﻪ ﺯﻛﺎﺓ؟ ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻭﺯﻧﻪ ﻣﺎﺋﺔ ﻭﺧﻤﺴﻴﻦ‬ ‫ﻗﺮﺷﺎ ﺃﻡ ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ‪ ،‬ﻭﻟﻮ ﺃﻧﻪ ﻳﺴﻮﻱ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ ﺣﺪ‬ ‫ﻋﺸﺮﻳﻦ ‬ ‫ﺍﻟﻨﺼﺎﺏ ﻭﻫﻮ ﻣﺌﺘﺎ ﺩﺭﻫﻢ؟‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٩/٢ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.١٠/٢ :‬‬ ‫‪299‬‬‫ﺯﻛﺎﺓ ﺍﻟﺤﻠﻲ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ ﺣﺘﻰ ﻳﺒﻠﻎ ﺍﻟﻨﺼﺎﺏ ﻭﺯ ﻧﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﻴﻤﺘﻪ ﻟﻮ ﺑﻴﻊ ﺗﺒﻠﻎ‬ ‫ﺍﻟﻨﺼﺎﺏ؛ ﺇﺫ ﻟﻴﺲ ﺍﻟﻤﺰﻛﻰ ﻫﻲ ﺍﻟﻘﻴﻤﺔ ﺑﻞ ﺍﻟﺤﻠﻲ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﺤﻤﻠﻪ ﻋﻠﻰ ﻣﺎ ﻋﻨﺪﻩ‬ ‫ﻣﻌﺎ)‪.(١‬‬ ‫ﻣﻦ ﻓﻀﺔ ﺃﻭ ﺫﻫﺐ ﻭﻳﺰﻛﻴﻬﻤﺎ ‬ ‫ﻭﺳﺌﻞ ﻋﻦ ﺯﻛﺎﺓ ﺍﻟﺤﻠﻲ ﻓﻘﻴﻞ‪ :‬ﺯﻭﺟﺔ ﺍﻟﻐﻨﻲ ﺇﻥ ﻛﺎﻥ ﻟﻬﺎ ﺣﻠ ‪‬ﻲ ﺗﺠﺐ ﻓﻴﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻭﻻ ﻣﺎﻝ ﻟﻬﺎ ﻭﻻ ﺍﻟﺰﻭﺝ ﻳﻌﻴﻨﻬﺎ ﻋﻠﻰ ﺃﺩﺍﺀ ﻣﺎ ﻟﺰﻣﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺗﺒﻌﺎﺕ‬ ‫ﺣﻖ ﻟﻠﻌﺒﺎﺩ ﻓﻬﻞ ﺗﻌﺎﻥ ﺑﺎﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﻣﻦ ﻣﺎﻝ ﻣﺎ ﺟﻌﻞ ﻟﻠﻔﻘﺮﺍﺀ؟‬ ‫ﻧﺼﺎﺑﺎ ﻭﻟﻮ ﻟﻢ ﻳﻤﻠﻚ ﺻﺎﺣﺒﻪ ﻏﻴﺮﻩ‬ ‫‬‫ﻠﻲ ﻓﻮﺍﺟﺒﺔ ﺇﺫﺍ ﺑﻠﻎ‬ ‫ﺍﻟﺤ ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺯﻛﺎﺓ ‬ ‫ﻳﺆﺧﺬ ﻣﻨﻪ ﻭﻳﺆﺩ‪‬ﻯ؛ ﻷﻥ ﻧﻔﺲ ﺍﻟﻨﻘﺪ ﻣﺎﻝ‪ ،‬ﻭﺃ ‪‬ﻣﺎ ﺇﻋﺎﻧﺘﻬﺎ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻤﺎ ﻟﺰﻣﻬﺎ ﻣﻦ‬ ‫ﻏﺎﺭﻣﺎ‪.‬‬ ‫‬‫ﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻓﺠﺎﺋﺰ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﺰﻣﻬﺎ ﺫﻟﻚ ﻣﻦ ﻣﻌﺼﻴﺔ ﺃﻭ ﺇﺳﺮﺍﻑ ﻭﺗﻜﻮﻥ‬ ‫ﻭﺃﻣﺎ ﺇﻋﺎﻧﺘﻬﺎ ﻣﻦ ﻣﺎﻝ ﺍﻟﻔﻘﺮﺍﺀ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺰﻭﺝ ﻗﺪ ﺃ ﺩﻯ ﺇﻟﻴﻬﺎ ﺣﻘﻬﺎ ﺍﻟﻼﺯﻡ ﻋﻠﻴﻪ‬ ‫ﻓﻼ ﻳﺠﻮﺯ؛ ﻷﻧﻬﺎ ﺇ ﺫﺍ ﻏﻨﻴﺔ‪.‬‬ ‫ﻗﺼﺮ ﻓﻲ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺐ ﺇﻟﻴﻬﺎ ﻓﻬﺬﻩ ﺗﻜﻮﻥ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻤﻈﻠﻮﻡ ﻣﺎﻟﻪ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ‬ ‫ﻭﺗﻌﻄﻰ ﻣﻦ ﻣﺎﻝ ﺍﻟﻔﻘﺮﺍﺀ‪.‬‬ ‫ﻭﻗﺪ ﺳ ‪‬ﻤﻰ ﺍﷲ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻓﻘﺮﺍﺀ ﻭﻟﻬﻢ ﺃﻣﻮﺍﻝ ﺃﺧﺮﺟﻮﺍ ﻣﻨﻬﺎ ﻭﻣﻨﻌﻮﺍ ﺇﻳﺎﻫﺎ‬ ‫ﻓﻘﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ‪﴾ ¨ § ¦ ¥ ¤ £ ¢ ﴿ :‬‬ ‫]ﺍﻟﺤﺸﺮ‪ ... [٨ :‬ﺍﻵﻳﺔ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺬﻫﺐ ﻋﺸﺮﻳﻦ‬ ‫ﻣﺜﻘﺎﻻ ﻣﻦ ﺃﻱ ﺫﻫﺐ ﻛﺎﻥ ﻓﻔﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻧﺼﻒ ﻣﺜﻘﺎﻝ ﻣﻨﻪ‪ ،‬ﻻ ﻳﻜﻠ‪‬ﻒ ﻓﻮﻗﻪ ﺇﻻ ﺃﻥ‬ ‫‬ ‫ﻳﺸﺎﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺪﺭﺍﻫﻢ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﺪﺭﺍﻫﻢ ﺃﻭ ﺍﻟﻔﻀﺔ‬ ‫ﺍﻟﺘﻲ ﻳﻘﻊ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﻟﻔﻀﺔ ﻓﻔﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ ﻣﻨﻬﺎ ﺃﻭ ﻣﺜﻠﻬﺎ‪ ،‬ﻻ ﻳﻜﻠﻒ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٤٤/٢ :‬ ‪.٤٥‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٧٣/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪300‬‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ﺗﻨﻘﺺ ﻗﻴﻤﺘﻪ ﻋﻦ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻓﻼ‬‫ﻓﻮﻕ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻫﺐ ﻋﺸﺮﻳﻦ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ‬ ‫ﻣﻌﻨﻰ ﻓﻲ ﺯﻳﺎﺩﺗﻬﺎ ﺃﻭ ﻧﻘﺼﺎﻧﻬﺎ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﻗﻞ ﻣﻦ ﻋﺸﺮﻳﻦ‬ ‫ﻭﺗﺴﺎﻭﻱ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻔﻀﺔ‬ ‫ﻳﺤﻤﻠﻪ ﻋﻠﻴﻪ ﻓﺈﻧﻪ ﺗﺠﺐ ﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺑﻤﻌﻨﻰ ﺣﻤﻞ ﺑﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ ﻛﺎﻥ ﻣﻌﻪ‬ ‫ﻣﻦ ﺍﻟﻔﻀﺔ‪ ،‬ﻗﻠﻴﻞ ﺃﻭ ﻛﺜﻴﺮ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺬﻱ ﻓﻲ ﻳﺪﻩ ﻣﻦ ﺍﻟﺬﻫﺐ ﻋﺸﺮﺓ ﻣﺜﺎﻗﻴﻞ‬ ‫ﺩﺭﻫﻤﺎ ﺃﻭ ﻛﺎﻥ ﻣﻌﻪ ﺩﺭﺍﻫﻢ ﺗﺠﻲﺀ ﻣﺎﺋﺔ‬ ‫‬‫ﺗﺴﺎﻭﻱ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺃﻭ ﺗﻌﺠﺰ ﻋﻦ ﺫﻟﻚ‬ ‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺑﻤﻌﻨﻰ ﺍﻟﺤﻤﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺪﺭﺍﻫﻢ ﺃﻗﻞ ﻣﻦ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ‬ ‫ﺫﻫﺒﺎ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻬﺎ ﺑﻤﻌﻨﻰ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ‬ ‫ﻭﻛﺎﻧﺖ ﺗﺴﺎﻭﻱ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ‬ ‫ﻳﻜﻮﻥ ﻣﻌﻪ ﺫﻫﺐ ﻳﺤﻤﻠﻪ ﻋﻠﻴﻬﺎ ﺃﻭ ﻳﺤﻤﻠﻬﺎ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﻣﺎﺋﺘﻲ ﻣﺜﻘﺎﻝ ﻓﻀﺔ ﺑﻤﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻓﺈﻧﻤﺎ ﻳﻌﻄﻰ ﻣﻦ ﺯﻛﺎﺓ ﺍﻟﻔﻀﺔ‬ ‫ﺧﻤﺴﺔ ﻣﺜﺎﻗﻴﻞ ﻓﻀﺔ ﻣﺜﻠﻬﺎ ﺃﻭ ﺛﻤﻨﻬﺎ ﻳﻮﻡ ﻳﺸﺘﺮﻱ ﺍﻟﻔﻀﺔ ﻳﻌﻄﻰ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻗﺪ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﻓﻲ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻗﺒﻞ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻟﻔﻀﺔ ﻓﻴﻌﻄﻲ ﺧﻤﺴﺔ‬ ‫ﺩﺭﺍﻫﻢ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﺩﺭﺍﻫﻢ ﻣﺰﻳﻔﺔ ﺃﻋﻄﻰ ﺯﻛﺎﺗﻬﺎ ﻣﻨﻬﺎ ﻭﻣﺎ ﺃﺣﺐ ﺃﻥ ﻳﻌﻄﻰ‬ ‫ﺻﺮﻑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ ﺍﻟﻨﻘﺎﺀ ﺇﻻ ﺃﻥ ﻳﺼﺎﺭﻓﻪ ﺑﻬﺎ ﻟﻠﺼﺪﻕ ﺇﺫﺍ ﺻﺎﺭﺕ ﺇﻟﻴﻪ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺃﺣﺐ ﻟﻪ ﺃﻥ ﻻ ﻳﻌﻄﻲ ﻣﻦ ﻛﻞ ﻧﻮﻉ ﺇﻻ ﻣﺜﻠﻪ‪ ،‬ﻭﻻ ﻳﻌﻄﻲ ﺍﻟﺬﻫﺐ ﻋﻦ‬ ‫ﺍﻟﻔﻀﺔ‪ ،‬ﻭﻻ ﺍﻟﻔﻀﺔ ﻋﻦ ﺍﻟﺬﻫﺐ‪ ،‬ﻭﻳﻌﻄﻲ ﻛﻞ ﻧﻮﻉ ﻣﻨﻪ ﺇﻻ ﺃﻥ ﻳﺼﻴﺮ ﺫﻟﻚ ﺇﻟﻰ‬ ‫ﺫﻫﺒﺎ ﺃﻭ ﻓﻀﺔ‪ ،‬ﻭﻳﺤﻤﻞ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‬ ‫ﺍﻟﻤﺼﺪﻕ ﻭﻳﺼﺎﺭﻓﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ‬ ‫ﺑﺎﻟﺼﺮﻑ‪ ،‬ﻟﺘﻤﺎﻡ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻳﻌﻄﻰ ﺍﻟﺰﻛﺎﺓ ﻣﻤﺎ ﺣﺴﺐ ﻋﻠﻴﻪ ﺍﻟﻤﺼﺪﻕ ﻣﻦ ﺍﻟﺼﺮﻑ‪.‬‬ ‫‬ ‫ﻣﺜﻘﺎﻻ‬ ‫ﻭﺍﻟﺼﺪﻗﺔ ﻓﻲ ﺍﻟﺬﻫﺐ ﺍﻟﻜﺴﺮ ﻭﺍﻟﺤﻠﻲ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ ﻣﻦ ﻛﻞ ﻋﺸﺮﻳﻦ‬ ‫ﻣﺜﻘﺎﻝ‪ ،‬ﻭﻻ ﺯﻛﺎﺓ ﻓﻴﻤﺎ ﺯﺍﺩ ﺣﺘﻰ ﺗﺘﻢ ﺃﺭﺑﻌﺔ ﻣﺜﺎﻗﻴﻞ‪ ،‬ﺛﻢ ﻓﻲ ﺍﻷﺭﺑﻌﺔ ﻋﺸﺮ ﻣﺜﻘﺎﻝ‪،‬‬ ‫ﺑﻬﺬﺍ ﺍﻟﻤﺜﻘﺎﻝ ﺍﻟﻤﻌﺮﻭﻑ ﺑﻌﻤﺎﻥ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﻔﻀﺔ ﺍﻟﻤﻜﺴﺮﺓ ﻭﺍﻟﺤﻠﻲ‬ ‫ﻣﻦ ﻛﻞ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ ﺇﺫﺍ ﺗﻤﺖ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻓﺈﻥ ﻧﻘﺼﺖ ﻋﻦ ﺫﻟﻚ‬ ‫ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻬﺎ ﻭﺍﻟﺪﺭﻫﻢ ﺍﻟﻤﻌﺮﻭﻑ ﺑﻌﻤﺎﻥ‪ ،‬ﻭﻫﻮ ﺛﻠﺜﺎ ﺍﻟﻤﺜﻘﺎﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺪﺭﺍﻫﻢ‬ ‫‪301‬‬‫ﺯﻛﺎﺓ ﺍﻟﺤﻠﻲ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺻﺤﺎﺣﺎ ﻭﺑﻠﻐﺖ ﻣﺎﺋﺘﻴﻦ ﻋﺪ ﺩﺍ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻬﺎ ﺣﺘﻰ ﻳﺒﻠﻎ ﻭﺯﻧﻬﺎ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ‪،‬‬ ‫‬ ‫ﻭﻳﺤﻮﻝ ﻋﻠﻴﻬﺎ ﺣﻮﻝ ﺗﺎﻡ ﻣﻌﻪ)‪.(١‬‬ ‫‪ ٢٤٩‬ا'اط ‪ ‪:8'a‬‬ ‫ﻗﺎﻝ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﻫﻞ ﻳﺰﻛﻰ ﺍﻟﺤﻠﻲ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺟﻌﻞ ﻓﻴﻪ ﺃﻭ ﻋﻠﻰ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ﺭﺩﻳﺌﺔ ﺃﻭ ﻣﺎﺋﺘﻲ‬ ‫ﻗﻴﻤﺘﻪ ﺃﻭ ﻋﻠﻰ ﻭﺯﻧﻪ ﻛﻞ ﺳﻨﺔ ﺃﻗﻮﺍﻝ‪ .‬ﻭﻛﺬﺍ ﻣﺎﻟﻚ ﻋﺸﺮﻳﻦ‬ ‫ﺩﺭﻫﻢ ﺳﻮﺩﺍﺀ ﻣﺰﻳﻔﺔ ﻫﻞ ﻳﺆﺩﻱ ﺯﻛﺎﺗﻬﺎ ﻣﻨﻬﺎ ﻭﺇﻥ ﻣﻐﺸﻮﺷﺔ ﺃﻭ ﻻ ﺗﻠﺰﻣﻪ ﺣﺘﻰ‬ ‫ﺗﺒﺮﺍ ﻻ ﻣﻐﺸﻮﺷﺘﺎﻥ؟ ﻗﻮﻻﻥ«)‪.(٣‬‬ ‫ﺗﻜﻮﻥ ﺍﻟﺪﺭﺍﻫﻢ ﻧﻘﺮﺓ ﺻﺎﻓﻴﺔ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ ‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻫﻞ ﻳﺰﻛﻰ ﺍﻟﺤﻠﻲ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺟﻌﻞ‪ ،‬ﻟﻴﺸﻤﻞ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺠﺎﻋﻞ ﻫﻮ ﻣﺮﻳﺪ ﺍﻟﺰﻛﺎﺓ ﺍﻟﻤﺎﻟﻚ‪ ،‬ﻭﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺠﺎﻋﻞ ﻣﻦ ﺍﻧﺘﻘﻞ ﻣﻨﻪ‬ ‫ﺇﻟﻴﻪ ﺑﺸﺮﺍﺀ ﺃﻭ ﻫﺒﺔ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻧﺘﻘﻞ ﻣﻨﻪ ﺇﻟﻴﻪ ﺑﻮﺍﺳﻄﺔ ﺃﻭ ﻭﺍﺳﻄﺘﻴﻦ ﺃﻭ‬ ‫ﻭﺳﺎﺋﻂ ﻓﻴﻪ ﻣﻦ ﺫﻫﺐ ﺃﻭ ﻓﻀﺔ ﻭﺍﺳﺘﺸﻜﻞ ﺑﺄﻧﻪ ﻻ ﻳﺒﻘﻰ ﻛﻤﺎ ﻫﻮ‪ ،‬ﺑﻞ ﻳﻨﻘﺺ‬ ‫ﺑﺎﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﻭﻳﺠﺎﺏ ﺑﺄﻧﻪ ﺍﻟﻤﺮﺍﺩ ﺃﻧﻪ ﻳﺰﻛﻲ ﻋﻠﻰ ﻣﺎ ﺟﻌﻞ ﻓﻴﻪ ﻣﺎ ﻟﻢ ﻳﺘﺒﻴﻦ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٧٤٧/٣ :‬ ‪.٧٤٨‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٤١ :٢ :‬ ‪.٤٢‬‬ ‫)‪ (٣‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻣﻊ ﺍﻟﺸﺮﺡ‪ ٧٩/٣ :‬ ‪.٨١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪302‬‬ ‫ﺍﻟﻨﻘﺺ ﻓﺈﺫﺍ ﺗﺒﻴﻦ ﺃﻭ ﻋﺒ‪‬ﺮ ﻓﻮﺟﺪ ﺍﻟﻨﻘﺺ ﻓﻌﻠﻰ ﺍﻟﻤﻮﺟﻮﺩ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻗﻴﻤﺘﻪ‪ ،‬ﻭﻟﻮ‬ ‫ﺯﺍﺩﺕ ﻋﻠﻰ ﻣﺎ ﺟﻌﻞ ﻓﻴﻪ ﺃﻭ ﻧﻘﺼﺖ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻭﺯﻧﻪ ﻛﻞ ﺳﻨﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ؛ ﻷﻥ‬ ‫ﻣﻨﻘﻮﺷﺎ ﻓﻲ ﻟﺒﺎﺱ‬ ‫‬‫ﺯﻛﺎﺓ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻟﺬﺍﺗﻬﻤﺎ ﻟﻜﻦ ﺭﺑﻤﺎ ﻻ ﻳﺠﺪ ﻭﺯﻧﻪ ﻟﻜﻮﻧﻪ‬ ‫ﺃﻭ ﺳﻼﺡ ﺃﻭ ﻣﺼﺤﻒ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻫﻮ ﺃﻋﺪﻝ‪ ،‬ﻭﻳﻠﻴﻪ ﺍﻟﺬﻱ ﻗﺒﻠﻪ‪،‬‬ ‫ﻟﻜﻦ ﻗﺪ ﻳﺸﻜﻞ ﺑﻤﺎ ﻳﺨﺎﻟﻄﻪ ﻣﻦ ﻏﻴﺮﻩ ﻛﻨﺤﺎﺱ‪ ،‬ﺃﻭ ﻳﺠﺎﺏ ﺑﺄﻧﻪ ﺇﻥ ﻗﻞ ﻣﺎ ﺧﺎﻟﻄﻪ‬ ‫ﻛﺎﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻻ ﺗﺨﻠﻮ ﻣﻨﻪ ﺍﻟﻔﻀﺔ ‬ ‫ﻣﺜﻼ ﻓﻼ ﺿﻴﺮ ﻟﻘﻠﺘﻪ ﻭﺟﺮﻳﻪ ﺟﺮﻳﺎﻥ ﺍﻟﻨﻘﺮﺓ ﺃﻭ‬ ‫ﻗﺮﺑﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺜﺮ ﻭﺧﺮﺝ ﻋﻤﺎ ﺍﻋﺘﻴﺪ ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬ ﻳﺰﻛﻲ ﺑﻤﺎ ﻓﻴﻪ ﻣﻦ ﺫﻫﺐ ﺃﻭ‬ ‫ﻓﻀﺔ ﻻ ﺑﻤﺎ ﺧﺎﻟﻄﻪ ﻓﻴﻜﻮﻥ ﺣﻴﻨﺌﺬ ﺑﺎﻟﻘﻴﻤﺔ ﺃﻭ ﺑﻤﺎ ﺟﻌﻞ ﻓﻴﻪ ﻣﻨﻬﻤﺎ ﺩﻭﻥ ﻣﺎ ﺧﺎﻟﻄﻪ‬ ‫ﻛﻤﺎ ﻳﻘﻮﻝ ﺻﺎﺣﺐ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ ﻭﺍﻷﻭﻝ‪.‬‬ ‫ﻭﺭﻭﻱ‪) :‬ﺃﻥ ﺍﻣﺮﺃﺓ ﺩﺧﻠﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﮊ ﻭﻓﻲ ﻳﺪﻫﺎ ﺳﻮﺍﺭ ﺫﻫﺐ ﻓﻴﻪ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ﻭﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ‬‫ﻣﺜﻘﺎﻻ ﻓﻘﺎﻟﺖ‪ :‬ﺃﺧﺮﺝ ﺍﻟﻔﺮﻳﻀﺔ؟ ﻓﺄﺧﺮﺝ‬ ‫‬‫ﺳﺒﻌﻮﻥ‬ ‫ﺍﻟﻤﺜﻘﺎﻝ()‪ .(١‬ﻓﻴﺤﺘﻤﻞ ﺃﻧﻪ ﺯﻛﺎﻩ ﻋﻠﻰ ﻭﺯﻧﻪ ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ﺍﻟﻤﺘﺒﺎﺩﺭ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻣﺎ ﺟﻌﻞ‬ ‫ﺃﻳﻀﺎ ﻭﺯﻧﻪ‪ ،‬ﻭﻳﺤﺘﻤﻞ‬‫‬ ‫ﻣﺜﻘﺎﻻ ﻓﻬﻲ ﻣﺎ ﺟﻌﻞ ﻓﻴﻪ‪ ،‬ﻭﻫﻲ ‬‫ﻓﻴﻪ ﺇﺫ ﻋﻠﻢ ﺃﻥ ﻓﻴﻪ ﺳﺒﻌﻴﻦ‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻋﻠﻢ ﺃﻧﻪ ﻳﺴﻮﻱ ﺑﺎﻟﺴﻌﺮ ﻛﻤﺎ ﺟﻌﻞ ﻓﻴﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﺪ ﺯﻛﺎﻩ‬ ‫‬ ‫ﺑﺎﻟﻘﻴﻤﺔ‪ ،‬ﻭﻫﻮ ﺍﺣﺘﻤﺎﻝ ﺩﻭﻥ ﺍﻻﺣﺘﻤﺎﻟﻴﻦ ﺍﻷﻭﻟﻴﻦ‪ ،‬ﺃﻗﻮﺍﻝ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﻛﻞ ﺳﻨﺔ‪ ،‬ﻋﺎﺋﺪ‬ ‫ﺇﻟﻰ ﻗﻮﻟﻪ‪ :‬ﻋﻠﻰ ﻗﻴﻤﺘﻪ‪ ،‬ﻭﺇﻟﻰ ﻗﻮﻟﻪ‪ :‬ﻋﻠﻰ ﻭﺯﻧﻪ‪ ،‬ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻣﻦ ﻟﻢ ﻳﻌﺮﻑ ﻭﺯﻥ‬ ‫ﻣﺨﺒﺮﺍ ﺍﺣﺘﺎﻁ ﺑﺎﻷﻛﺜﺮ‬ ‫‬‫ﻋﺒﺪﺍ ﺍﺟﺘﺰﺃ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ‬ ‫ﺣﻠﻴﻪ ﻓﺄﺧﺒﺮﻩ ﻣﻦ ﻳﺜﻖ ﺑﻪ ﻭﻟﻮ ‬ ‫ﻭﺍﻛﺘﻔﻰ ﻋﻦ ﻭﺯﻧﻪ‪ .‬ﺍﻫ ‪.‬‬ ‫ﻭﺃﻗﻮﻝﻭﺍﻟﻜﻼﻡ ﻷﻃﻔﻴﺶ‪ :‬ﺍﻟﻌﺪﻝ ﻋﻨﺪﻱﻭﺍﷲ ﺃﻋﻠﻢﺃﻧﻪ ﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺍﻟﻘﻴﻤﺔ ﺃﻛﺜﺮ ﺯﻛﻲ ﻋﻠﻴﻬﺎ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺯﻥ ﺃﻛﺜﺮ ﺯﻛﻲ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﺇﺫﺍ ﺗﻢ ﺍﻟﻨﺼﺎﺏ‬ ‫‬ ‫ﺖ‬ ‫ﺖ ﻗ ﻴﺲ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺃﺗ ﻴ ‬‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ .‬ﺑﺎﺏ ﺯﻛﺎﺓ ﺍﻟﺤﻠﻲ‪ ،‬ﻭﻧﺼﻪ ﺃﻥ‪» :‬ﻓﺎﻃ ﻤ ﺔ ﺑﻨ ‬ ‫‬‫‬ ‫‬ ‫ﺖ‪ :‬ﻳﺎ ﺭ ﺳﻮ ﻝ ﺍﷲ ﺧ ﺬ ﻣ ﻨ ﻪ ﺍ ﻟ ﻔ ﺮ ‬ ‫ﻳﻀﺔ‪ » ،‬ﻓﺄ ﺧ ﺬ‬‫‬‫ﺍﻟﻨ‪‬ﺒ ‪‬ﻲ ﮊ ﺑﻄ ﻮﻕﻓﻴﻪ ﺳ ﺒ ﻌﻮ ﻥ ﻣ ﺜﻘ‬ ‫ﺎﻻ ﻣ ﻦ ﺫ ﻫﺐ‪ ،‬ﻓ ﻘ ﻠ ‬ ‫‬‫ﻣ ﻨ ﻪ ﻣ ﺜﻘ ‬ ‫ﺎﻻ ﻭﺛ ﻼ ﺛ ﺔ ﺃﺭ ﺑﺎﻉﻣ ﺜﻘﺎﻝ«‪.‬‬ ‫‪303‬‬‫ﺯﻛﺎﺓ ﺍﻟﺤﻠﻲ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺑﺎﻟﻮﺯﻥ ﻓﻜﻴﻒ ﻻ ﻳﺰﻛﻰ؟ ﺑﻞ ﻳﺰﻛﻲ ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻘﻴﻤﺔ ﺃﻗﻞ ﻣﻦ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ‬ ‫ﻛﺎﻥ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﺍﻟﻘﻴﻤﺔ ﻛﺎﻟﻨﺼﺎﺏ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻟﻜﻦ ﺩﻭﻥ ﺍﻟﻮﺯﻥ‪ ،‬ﻓﻜﻴﻒ‬ ‫ﻳﺘﺮﻙ ﻣﺎ ﻭﺟﺪ ﻋﻴ ﻨﺎ؟ ﺑﻮﺯﻥ ﻟﻤﺠﺮﺩ ﻗﻠﺔ ﺍﻟﺴﻌﺮ ﻋﻨﻪ؟ ﻭﻟﻴﺲ ﺍﻟﺘﺰﻛﻴﺔ ﺗﺎﺭﺓ ﺑﺎﻟﻮﺯﻥ‬ ‫ﺑﻌﻴﺪﺍ؛ ﻷﻧﻪ ﺇﺫﺍ ﺯﻛﻴﻨﺎﻩ ﺑﺎﻟﻘﻴﻤﺔ ﺟﻌﻠﻨﺎﻩ ﻛﺎﻟﻌﺮﻭﺽ‪.‬‬ ‫ﻭﺗﺎﺭﺓ ﺑﺎﻟﻘﻴﻤﺔ ‬ ‫ﻭﺍﻟﻌﺮﻭﺽ ﺗﺰﻛﻰ‪ ،‬ﺑﻞ ﺇﻥ ﺗﻘﻮﻳﻢ ﺍﻟﺪﻧﺎﻧﻴﺮ ﺑﺎﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﺍﻟﺪﺭﺍﻫﻢ ﺑﺎﻟﺪﻧﺎﻧﻴﺮ‪ ،‬ﻏﻴﺮ‬ ‫ﺃﻧﻪ ﺑﻘﻲ ﺃﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺤﻠﻲ ﻣﺨﻠﻮﻃ ﺎ ﺑﻐﻴﺮ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻓﺄﻣﺎ ﺧﻠﻄ ﺎ ‬ ‫ﻗﻠﻴﻼ‬ ‫ﻛﺜﻴﺮﺍ ﻏﻴﺮ ﻣﻌﺘﺎﺩ ﻻ ﻳﺴﺎﻣﺢ ﻓﻴﻪ‪ ،‬ﻓﻴﻘﺎﻝ ﻓﻲ ﻫﺬﺍ‪:‬‬ ‫ﻣﺴﺎﻣﺤﺎ ﻓﻴﻪ ﻓﻼ ﺇﺷﻜﺎﻝ‪ ،‬ﻭﺃﻣﺎ ‬ ‫‬ ‫ﻛﻴﻒ ﻳﻮﺯﻥ ﻫﺬﺍ ﻭﻓﻴﻪ ﻏﻴﺮ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ؟ ﺃﻡ ﻛﻴﻒ ﻳﻘﻮﻡ ﻭﻓﻴﻪ ﻏﻴﺮ ﺍﻟﺬﻫﺐ‬ ‫ﻭﺍﻟﻔﻀﺔ ﻭﻏﻴﺮﻫﻤﺎ‪ ،‬ﻓﻼ ﻳﺰﻛﻰ ﺑﺎﻟﻨﻔﺲ ﻭﻻ ﺑﺎﻟﻘﻴﻤﺔ ﺇﺫﺍ ﻟﻢ ﻳﻘﺼﺪ ﺑﻪ ﺍﻟﺘﺠﺮ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺣﻠﻲ ﻏﻴﺮ ﻣﻘﺼﻮﺩ ﺑﻪ ﺍﻟﺘﺠﺮ‪ ،‬ﻓﺄﻗﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺜﺮ ﺍﻟﺨﻠﻂ ﺯﻛﻲ ﻏﻴﺮﻩ ﺑﺎﻟﻘﻴﻤﺔ ﺃﻭ ﺑﻤﺎ‬ ‫ﺟﻌﻞ ﻓﻴﻪ ﻭﺃﺳﻘﻂ ﺍﻟﺨﻠﻂ‪ ،‬ﻭﺇﺫﺍ ﺃﻣﻜﻦ ﺇﻋﻄﺎﺀ ﺯﻛﺎﺓ ﺍﻟﺤﻠﻲ ﻣﻨﻪ ﺑﻘﻄﻊ ﺃﻭ ﺗﻘﺸﻴﺮ ﺑﻼ‬ ‫ﻓﺴﺎﺩ ﺃﻭ ﺑﻤﺸﺎﺭﻛﺔ ﻓﻴﻪ ﻓﻈﺎﻫﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻦ ﺇﻻ ﺑﻔﺴﺎﺩ ﻭﻟﻢ ﻳﺮﺩ ﻣﺸﺎﺭﻛﺔ ﺍﻟﻔﻘﻴﺮ‬ ‫ﻟﻪ‪ ،‬ﻓﻠﻴﻌﻂ ﺯﻛﺎﺗﻪ ﻋﻠﻴﻪ ﻣﻦ ﻏﻴﺮﻩ ﻣﻤﺎ ﻻ ﻳﺰﻛﻰ ﻛﻨﻔﻘﺔ ﻭﻋﺮﻭﺽ ﻏﻴﺮ ﺗﺠﺮ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻳﻀﺎ ﻣﺎ ﺃﻋﻄﻰ ﺇﻻ ﺇﻥ ﺃﻋﻄﻰ ﻣﻦ ﻧﻘﺪ ﻟﻢ ﻳﺪﺭ ﻋﻠﻴﻪ‬ ‫ﺃﻋﻄﻰ ﻣﻦ ﻧﻘﺪ ﺃﻭ ﺗﺠﺮ ﺯﻛﻰ ‬ ‫ﺍﻟﺤﻮﻝ‪ ،‬ﺃﻭ ﺗﺠﺮ ﻛﺬﻟﻚ ﻓﻼ ﺗﻠﺰﻣﻪ ﺯﻛﺎﺓ ﻣﺎ ﺃﻋﻄﻰ ﻣﻨﻪ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﺯﻛﺎﺓ‬ ‫ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ ﺣﺘﻰ ﻳﺤﻮﻝ ﺍﻟﺤﻮﻝ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻭﻛﺬﺍ ﻣﻄﻠﻖ ﺍﻟﺨﻼﻑ‪ ،‬ﻭﻓﻲ ﻛﻮﻥ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻫﻨﺎ ﻛﺎﻷﻭﻝ ﻓﻲ ﺍﻟﺤﻠﻲ‪ ،‬ﻣﺎﻟﻚ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ﺭﺩﻳﺌﺔ ﺃﻭ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺳﻮﺩﺍﺀ‪ ،‬ﺃﻱ‪ :‬ﻣﺨﻠﻮﻃﺔ ﺑﺎﻟﻨﺤﺎﺱ ﺃﻭ ﻏﻴﺮﻩ‪،‬‬ ‫ﻋﺸﺮﻳﻦ‬ ‫ﻧﺤﺎﺳﺎ ﺃﻭ ﻏﻴﺮﻩ ﻟﻜﻨﻬﺎ‬ ‫‬‫ﻣﺰﻳﻔﺔ‪ ،‬ﺃﻱ‪ :‬ﻣﺒﻄﻠﺔ ﻟﻈﻬﻮﺭ ﺍﻟﻔﻀﺔ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﻛﻠﻬﺎ‬ ‫ﻣﻮﻫﺖ ﺑﺎﻟﻔﻀﺔ ﺃﻭ ﺍﻟﺬﻫﺐ‪ ،‬ﻫﻞ ﻳﺆﺩﻱ ﺯﻛﺎﺗﻬﺎ ﻣﻨﻬﺎ ﻭﺇﻥ ﻣﻐﺸﻮﺷﺔ؟ ﻗﺎﻝ ﻓﻲ‬ ‫»ﺍﻟﺘﺎﺝ«‪ :‬ﺇﻻ ﺇﻥ ﺫﻫﺒﺖ ﺇﻟﻰ ﺣﺪ ﺍﻟﺼﻔﺮ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﺃﻭ ﻻ ﺗﻠﺰﻣﻪ ﺣﺘﻰ ﺗﻜﻮﻥ ﺍﻟﺪﺭﺍﻫﻢ‬ ‫ﻧﻘﺮﺓ‪ ،‬ﻓﻀﺔ ﺧﺎﻟﺼﺔ‪ ،‬ﺑﻀﻢ ﺍﻟﻨﻮﻥ‪ ،‬ﺻﺎﻓﻴﺔ‪ ،‬ﻧﻌﺖ ﻣﺆﻛﺪ‪ ،‬ﻭﺇﻥ ﻓﺴﺮﻧﺎ ﺍﻟﻨﻘﺮﺓ ﺑﺎﻟﻔﻀﺔ‬ ‫ﺧﺎﻟﺼﺎ‪ ،‬ﻻ ﻣﻐﺸﻮﺷﺘﺎﻥ؟ ﻗﻮﻻﻥ‪ ،‬ﻭﺍﻷﻭﻝ‬ ‫‬‫ﺗﺒﺮﺍ‬ ‫ﻣﺆﺳﺴﺎ‪ ،‬ﻭﺍﻟﺪﻧﺎﻧﻴﺮ ‬ ‫‬‫ﺍﻟﻤﺬﺍﺑﺔ ﻓﻘﻂ ﻛﺎﻥ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪304‬‬ ‫ﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺇﻥ ﺭﺍﺟﺖ ﺍﻟﺮﺩﻳﺌﺔ ﺭﻭﺍﺝ ﺍﻟﻜﺎﻣﻠﺔ ﻭﺟﺒﺖ ﺯﻛﺎﺗﻬﺎ‪،‬‬ ‫ﻭﺇﻻ ﺣﺴﺐ ﺍﻟﺨﺎﻟﺺ ﻭﺯﻛﻲ ﺇﻥ ﺗ ‪‬ﻢ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﺃﻣﺎ ﺳﻜﺔ ﺍﻟﻨﺤﺎﺱ ﺍﻟﺨﺎﻟﺺ ﻓﻼ‬ ‫ﺯﻛﺎﺓ ﻓﻴﻬﺎ ﺇﻻ ﺇﺫﺍ ﺗ ‪‬ﻢ ﻓﻲ ﻗﻴﻤﺘﻬﺎ ﻧﺼﺎﺏ ﺍﻟﺬﻫﺐ ﺃﻭ ﺍﻟﻔﻀﺔ‪ ،‬ﺃﻭ ﺗ ‪‬ﻢ ﺑﻐﻴﺮﻫﺎ ﺃﻭ ﻣﻊ‬ ‫ﻗﻴﻤﺘﻬﺎ‪ :‬ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﺇﻥ ﺗ ‪‬ﻢ ﺍﻟﻌﺪﺩ ﻭﻧﻘﺺ ﺍﻟﻮﺯﻥ ﻓﻼ ﺯﻛﺎﺓ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﺇﻥ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ﻗﻴﻤﺘﻬﺎ ﺩﻭﻥ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻭﻛﺎﻧﺖ ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ ﺩﻭﻥ ﻗﻴﻤﺔ‬‫ﻛﺎﻥ ﻋﺸﺮﻭﻥ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ﻓﻼ ﺯﻛﺎﺓ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻭﺟﻮﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻧﻘﺺ ﺍﻟﻮﺯﻥ ﻋﻦ ﺍﻟﻨﺼﺎﺏ‬ ‫ﻋﺸﺮﻳﻦ‬ ‫ﻭﺭﺍﺟﺖ ﺭﻭﺍﺝ ﺍﻟﻜﺎﻣﻠﺔ ﻓﻌﻦ ﻣﺎﻟﻚ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﺗﻠﺰﻡ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻭﻏﻴﺮﻩ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ ﻭﺇﻥ ﻧﻘﺼﺖ ﺣﺒﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺇﺳﻤﺎﻋﻴﻞ‪ :‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ)‪.(١‬‬ ‫‪ N‬ز ة ا‪:.G4‬‬‫‪٢٥١‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻲ ﺍﻟﺤﻠﻲ ﻫﻞ ﻳﺰﻛﻰ ﻛﻴﻮﻡ ﺻﻴﻎ‪ ،‬ﺃﻭ‬ ‫ﻳﻮﺯﻥ ﻛﻞ ﺳﻨﺔ ﻓﻴﺆﺩﻯ ﻋﻨﻪ‪ ،‬ﺃﻭ ﻳﻘﻮﻡ ﻳﻮﻡ ﺣﻠﻮﻝ ﺍﻟﻮﻗﺖ؟ ﺃﻗﻮﺍﻝ‪ ،‬ﻣﺎ ﻭﺟﻬﻬﺎ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﻭﻋﻨﺪﻱ ﺃﻧﻬﺎ ﺃﻗﻮﺍﻝ ﻏﻴﺮ ﻣﺘﻨﺎﻓﻴﺔ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺑﻌﻀﻬﻢ ﺍﻋﺘﺒﺮ‬ ‫ﺇﺧﺮﺍﺟﻬﺎ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺻﺎﺣﺐ ﺍﻟﺤﻠﻲ ﻓﺄﺟﺎﺯ ﺃﻥ ﻳﺨﺮﺟﻬﺎ ﻛﻴﻮﻡ ﺻﻴﻎ ﺇﺫ ﻣﻦ‬ ‫ﺍﻟﻤﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺤﻠﻲ ﻻ ﻳﺰﺩﺍﺩ ﻣﻦ ﻧﻔﺴﻪ ﺑﻞ ﻳﻨﻘﺺ ﺑﺎﻟﻠﺒﺎﺱ ﻓﺈﺫﺍ ﺃﺧﺮﺟﻬﺎ ﻛﻴﻮﻡ‬ ‫ﻣﺆﺩﻳﺎ ﻟﻠﻮﺍﺟﺐ ﻋﻠﻰ ﻳﻘﻴﻦ ﻭﺭﺑﻤﺎ ﺯﺍﺩ ﻋﻠﻴﻪ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‪.‬‬ ‫‬‫ﺻﻴﻎ ﻛﺎﻥ‬ ‫ﻭﺑﻌﻀﻬﻢ ﺍﻋﺘﺒﺮ ﺃﺧﺬ ﺍﻟﺴﺎﻋﻲ ﻟﻬﺎ ﻓﺄﻣﺮ ﺑﻮﺯﻧﻬﺎ ﻛﻞ ﻋﺎﻡ ﻟﺌﻼ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﻨﺎﺱ‬ ‫ﻓﻮﻕ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ ﻭﻟﻪ ﺃﻥ ﻳﺄﺧﺬﻫﺎ ﻛﻴﻮﻡ ﺻﻴﻎ ﺇﻥ ﻃﺎﺑﺖ ﺃﻧﻔﺴﻬﻢ ﺑﺬﻟﻚ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻘﻮﻳﻢ ﻓﺼﺎﻟﺢ ﻟﻠﺠﺎﻧﺒﻴﻦ ﻭﻫﻮ ﺃﻳﺴﺮ ﻟﻠﻔﺮﻳﻘﻴﻦ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ٧٩/٣ :‬ ‪.٨٢‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ‪ ١٩/٢ :‬ ‪.٢٠‬‬ ‫‪305‬‬ ‫ز ة ا‪ E0>-‬وأ‪a‬‬ ‫‪ ٢٥٢‬ز ة ا‪ E0>-‬و_ن _‪ o‬ا‪:<a‬‬ ‫ﻳﺘﺤﺪﺙ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻋﻦ ﺯﻛﺎﺓ ﺍﻟﻨﻘﺪﻳﻦ ﻣﻊ ﺑﻴﺎﻥ ﺑﻌﺾ ﺍﻟﻤﻜﺎﻳﻴﻞ‪،‬‬ ‫ﻓﻴﻘﻮﻝ‪ :‬ﻭﺟﺐ ﻓﻲ ﺍﻟﻨﻘﺪﻳﻦ ﺭﺑﻊ ﺍﻟﻌﺸﺮ ﺑﺎﺳﺘﻜﻤﺎﻝ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﺍﻟﺴﻴﻦ ﻭﺍﻟﺘﺎﺀ ﻟﺘﺄﻛﻴﺪ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ‬‫ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻓﻠﻮ ﻧﻘﺺ ﺃﻗﻞ ﻗﻠﻴﻞ ﻟﻢ ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﺧﻼﻓﺎ ﻟﺒﻌﺾ‪ ،‬ﻭﻫﻮ ﻋﺸﺮﻭﻥ‬ ‫ﺫﻫﺒﺎ‪ ،‬ﺗﻤﻴﻴﺰ ﻟﻠﻤﺜﻘﺎﻝ‪ ،‬ﻭﺭﺑﻊ ﻋﺸﺮﻫﺎ ﻧﺼﻒ ﻣﺜﻘﺎﻝ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‪،‬‬ ‫‬ ‫ﺩﻳﻨﺎﺭﺍ‬ ‫‬‫ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ‪ :‬ﻻ ﺷﻲﺀ ﻓﻲ ﺍﻟﺬﻫﺐ ﺣﺘﻰ ﻳﺒﻠﻎ ﺃﺭﺑﻌﻴﻦ‬ ‫ﻓﻔﻴﻬﺎ ﺭﺑﻊ ﻋﺸﺮﻫﺎ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻋﻦ ﻋﻄﺎﺀ ﻭﻃﺎﻭﺱ ﻭﺍﻟﺰﻫﺮﻱ‪ :‬ﺃﻥ ﻣﻦ ﻋﻨﺪﻩ ﺃﻗﻞ ﻣﻦ‬ ‫ﺩﻳﻨﺎﺭﺍ ﺗﺴﻮﻱ ﻣﺎﺋﺔ ﺩﺭﻫﻢ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻻﺯﻣﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﺧﻤﺲ ﺃﻭﺍﻕ ﻓﻀﺔ ﻭﺭﺑﻊ‬ ‫‬‫ﻋﺸﺮﻳﻦ‬ ‫ﻋﺸﺮﻫﺎ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ‪ ،‬ﻭﺃﻭﺍﻕ ﺟﻤﻊ ﺃﻭﻗﻴﺔ ﺑﻀﻢ ﺍﻟﻬﻤﺰﺓ‪ ،‬ﻭﻓﻀﺔ ﺗﻤﻴﻴﺰ ﺃﻭﺍﻕ‪،‬‬ ‫ﻭﺑﺪﻭﺭﺍﻥ ﺍﻟﺤﻮﻝ ﻭﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻤﻠﻚ‪ ،‬ﻳﺪﻭﺭ ﺍﻟﺤﻮﻝ ﻭﺍﻟﻨﺼﺎﺏ ﻓﻲ ﻣﻠﻚ ﺻﺎﺣﺒﻪ ﻏﻴﺮ‬ ‫ﻧﺎﻗﺺ‪ ،‬ﻭﺍﻟﺪﻭﺭﺍﻥ ﻣﺼﺪﺭ ﺩﺍﺭ‪ ،‬ﻭﻫﻮ ﻗﻴﺎﺱ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﻟﺘﻘﻠﺐ‪ ،‬ﻭﺍﻟﺤﻮﻝ‪ :‬ﺍﻟﻌﺎﻡ‬ ‫ﺍﻟﻌﺮﺑﻲ‪ ،‬ﻭﺍﻟﺴﻴﻦ ﻭﺍﻟﺘﺎﺀ ﻟﻠﺘﺄﻛﻴﺪ‪ ،‬ﻭﺍﻟﻤﺜﻘﺎﻝ ﻭﺯﻥ ﺛﻼﺛﺔ ﻗﺮﺍﺭﻳﻂ ﻣﻦ ﻓﻀﺔ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﻘﺎﻣﻮﺱ«‪ :‬ﺍﻟﻤﻜﻮﻙ ﺑﻔﺘﺢ ﺍﻟﻤﻴﻢ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻜﺎﻑ ﺑﻌﺪﻩ‪ :‬ﻃﺎﺱ ﻳﺸﺮﺏ‬ ‫‬ ‫ﻭﻧﺼﻔﺎ‪ ،‬ﺃﻭ ﻧﺼﻒ ﺭﻃﻞ ﺇﻟﻰ ﺛﻤﺎﻥ ﺃﻭﺍﻕ‪ ،‬ﺃﻭ ﻧﺼﻒ‬ ‫ﺑﻪ‪ ،‬ﻭﻣﻜﻴﺎﻝ ﻳﺴﻊ ﺻﺎ ﻋﺎ‬ ‫ﺍﻟﻮﻳﺒﺔ ﺍﺛﻨﺎﻥ ﻭﻋﺸﺮﻭﻥ ﺃﻭ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ‪‬‬ ‫ﻣﺪﺍ ﺑﻤﺪ ﺍﻟﻨﺒﻲ ﮊ ﺃﻭ ﺛﻼﺙ ﻛﻴﻠﺠﺎﺕ‬ ‫ﻭﺍﻟﻜﻴﻠﺠﺔ ﻣﻨ‪‬ﺎ ﻭﺳﺒﻌﺔ ﺃﺛﻤﺎﻥ ﻣﻦ‪ ،‬ﻭﺍﻟﻤﻨ‪‬ﺎ ﺭﻃﻼﻥ‪ ،‬ﻭﺍﻟﺮﻃﻞ ﺍﺛﻨﺎ ﻋﺸﺮ ﺃﻭﻗﻴﺔ‪،‬‬ ‫ﻭﺍﻷﻭﻗﻴﺔ ﺃﺳﺘﺎﺭ ﻭﺛﻠﺜﺎ ﺃﺳﺘﺎﺭ‪ ،‬ﻭﺍﻷﺳﺘﺎﺭ ﺃﺭﺑﻌﺔ ﻣﺜﺎﻗﻴﻞ ﻭﻧﺼﻒ‪ ،‬ﻭﺍﻟﻤﺜﻘﺎﻝ ﺩﺭﻫﻢ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪306‬‬ ‫ﻭﺛﻼﺛﺔ ﺃﺳﺒﺎﻉ ﺩﺭﻫﻢ‪ ،‬ﻭﺍﻟﺪﺭﻫﻢ ﺳﺘﺔ ﺩﻭﺍﻧﻖ‪ ،‬ﻭﺍﻟﺪﺍﻧﻖ ﻗﻴﺮﺍﻃﺎﻥ‪ ،‬ﻭﺍﻟﻘﻴﺮﺍﻁ‬ ‫ﻃﺴﻮﺟﺎﻥ‪ ،‬ﻭﺍﻟﻄﺴﻮﺝ ﺣﺒﺘﺎﻥ‪ ،‬ﻭﺍﻟﺤﺒﺔ ﺳﺪﺱ ﺛﻤﻦ ﺩﺭﻫﻢ‪ ،‬ﻭﻫﻮ ﺟﺰﺀ ﻣﻦ ﺛﻤﺎﻧﻴﺔ‬ ‫ﺃﻳﻀﺎ‪:‬‬ ‫ﺟﺰﺀﺍ ﻣﻦ ﺩﺭﻫﻢ‪ ،‬ﻭﺍﻟﻘﺮﺍﻁ ﺑﺘﺸﺪﻳﺪ ﺍﻟﺮﺍﺀ ﻭﻛﺴﺮ ﺍﻟﻘﺎﻑ‪ ،‬ﻭﻳﻘﺎﻝ ‬ ‫‬‫ﻭﺃﺭﺑﻌﻴﻦ‬ ‫ﺍﻟﻘﻴﺮﺍﻁ ﺑﺈﺑﺪﺍﻝ ﺍﻟﺮﺍﺀ ﺍﻟﻤﺪﻏﻤﺔ ﻳﺎﺀ‪ ،‬ﺛﻼﺛﻮﻥ ﺣﺒﺔ ﻣﻦ ﺷﻌﻴﺮ ﺃﻭﺳﻂ‪ ،‬ﻣﻘﻄﻮﻉ‬ ‫ﺍﻟﻄﺮﻑ ﺍﻟﻤﻤﺘﺪ ﺍﻟﺨﺎﺭﺝ ﻋﻦ ﺧﻠﻘﺘﻪ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻤﺮﺍﺩ ﻓﻲ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﺇﻻ ﻓﺎﻟﻘﺮﺍﻁ‬ ‫ﻳﺨﺘﻠﻒ ﺑﺤﺴﺐ ﺍﻟﺒﻼﺩ‪ ،‬ﻓﻤﻜﺔ ﺭﺑﻊ ﺳﺪﺱ ﺍﻟﺪﻳﻨﺎﺭ‪ ،‬ﻭﺑﺎﻟﻌﺮﺍﻕ ﻧﺼﻒ ﻋﺸﺮ‪،‬‬ ‫ﻭﻧﻘﺺ ﻣﻦ ﻣﺜﻘﺎﻝ ﻣﺴﻜﻚ ﻭﻫﻮ ﺍﻟﺪﻳﻨﺎﺭ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﺳﺖ ﺣﺒﺎﺕ؛ ﻓﻴﻜﻮﻥ ﻭﺯﻧﻪ ﺃﺭﺑﻌﺔ‬ ‫ﻭﺛﻤﺎﻧﻴﻦ ﺣﺒﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻤﺜﻘﺎﻝ ﻗﺒﻞ ﺍﻟﺘﺴﻜﻴﻚ ﺗﺴﻌﻮﻥ ﺣﺒﺔ‪ ،‬ﻭﻟﻜﻦ ﺃﻟﺤﻘﻮﺍ‬ ‫ﺫﻫﺐ ﺍﻟﻜﻴﻤﻴﺎﺀ ﻭﺍﻟﺤﺠﺎﺭﺓ ﺑﺎﻟﻤﺴﻜﻚ ﻣﻦ ﺍﻟﺘﺒﺮ‪ ،‬ﺑﻞ ﺫﻟﻚ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ﮊ‬ ‫ﻭﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﻓﺈﻥ ﺳﻜﺔ ﺍﻟﺮﻭﻡ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺳﺎﺋﺮ ﺍﻟﻌﺠﻢ ﻣﻦ ﺍﻟﺬﻫﺐ ﻛﺜﻴﺮﺓ ‪‬‬ ‫ﺟﺪﺍ‬ ‫ﻻ ﻳﻘﻮﻡ ﺑﻬﺎ ﻣﻌﺪﻥ ﺍﻟﺘﺒﺮ ﻛﻤﺎ ﺷﻮﻫﺪ ﺫﻟﻚ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﻬﺪ ﺇﻟﻰ ﺍﻵﻥ ﻓﻴﻮﺯﻥ ﺍﻟﺪﻳﻨﺎﺭ‬ ‫ﻣﻦ ﺫﻟﻚ ﺗﺎ ‪‬ﻣﺎ ﺑﻼ ﻧﻘﺺ‪ ،‬ﻭﺍﻟﻨﺒﻲ ﮊ ﻳﺤﻜﻢ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻧﻪ ﺫﻫﺐ‪ ،‬ﻭﻳﺠﺮﻱ ﻓﻴﻪ‬ ‫ﺣﻜﻢ ﺍﻟﺬﻫﺐ)‪.(١‬‬ ‫‪P ٢٥٣‬ب ا‪:IN‬‬ ‫‬ ‫ﻗﺎﺋﻼ‪ :‬ﻓﻨﺼﺎﺏ ﺍﻟﻔﻀﺔ‬ ‫ﺃﻣﺎ ﻧﺼﺎﺏ ﺍﻟﻔﻀﺔ ﻓﻴﻘﺮﺭﻩ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‬ ‫ﺩﺭﻫﻤﺎ‬ ‫‬‫‬ ‫ﻣﺜﻘﺎﻻ ﻓﻔﻲ ﻛﻞ ﺃﺭﺑﻌﻴﻦ‬ ‫ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ ﻓﻤﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ ﺃﻭ ﻋﻠﻰ ﺍﻟﻌﺸﺮﻳﻦ‬ ‫ﺩﺭﻫﻢ ﻭﺍﺣﺪ‪ ،‬ﻭﻓﻲ ﻛﻞ ﺃﺭﺑﻌﺔ ﻣﺜﺎﻗﻴﻞ ﻋﺸﺮ ﻣﺜﻘﺎﻝ ﻭﻟﻮ ﺑﻠﻐﺖ ﻗﻨﺎﻃﻴﺮ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻷﺭﺑﻌﻴﻦ ﻭﺍﻷﺭﺑﻌﺔ ﺷﻲﺀ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﻣﻨﺎ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‬ ‫ﻭﻋﻄﺎﺀ ﻭﺍﺑﻦ ﺍﻟﻤﺴﻴﺐ ﻭﻃﺎﻭﺱ ﻭﺍﻟﺸﻌﺒﻲ ﻭﻣﻜﺤﻮﻝ ﻭﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﻭﺍﻟﺰﻫﺮﻱ‬ ‫ﻭﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻭﺗﺰﻛﻰ ﺍﻷﺭﺑﻌﻮﻥ ﻭﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﻻ ﻳﺰﻛﻰ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ‬ ‫ﺍﻷﺭﺑﻌﻴﻦ ﺣﺘﻰ ﻳﺘﻢ ﺃﺭﺑﻌﻮﻥ‪ ،‬ﻭﻻ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻷﺭﺑﻌﺔ ﺣﺘﻰ ﺗﺘﻢ ﺃﺭﺑﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٦٥/٣ :‬ ‪.٦٧‬‬ ‫‪307‬‬‫ﺯﻛﺎﺓ ﺍﻟﻨﻘﺪﻳﻦ ﻭﺃﺣﻜﺎﻣﻬﻤﺎ‬ ‫ﺑﺎﻟﻮﺟﻮﺏ ﻓﻴﻪ ﻭﺇﻥ ﻗﻞ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻋﻠﻲ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺍﻟﻨﺨﻌﻲ ﻭﻣﺎﻟﻚ ﻭﺍﺑﻦ ﺃﺑﻲ‬ ‫ﻟﻴﻠﻰ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻲ ﻋﺒﻴﺪ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺩ ‪، 5‬‬ ‫ﻭﻋﻠﻴﻪ ﻳﺠﺮﻱ ﻣﺎ ﻧﻔﻌﻞ ﻣﻦ ﺗﺰﻛﻴﺔ ﺍﻟﺮﻳﺎﻻﺕ ﺑﻼ ﻭﺯﻥ ﺑﺎﻟﺪﺭﺍﻫﻢ ﻭﻻ ﻣﻌﺮﻓﺔ ﻛﻢ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ‬ ‫ﻓﻴﻬﺎ ﻣﻦ ﺩﺭﻫﻢ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﺩﻭﺍﺭ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻷﻭﻝ ﻓﻌﻠﻰ ﻋﺸﺮﻳﻦ‬ ‫ﻧﺼﻒ ﻣﺜﻘﺎﻝ‪ ،‬ﻭﻋﻠﻰ ﺛﻤﺎﻧﻴﺔ ﺑﻌﺪﻫﺎ ﺧﻤﺲ ﻣﺜﻘﺎﻝ ﻓﻲ ﻛﻞ ﺃﺭﺑﻌﺔ ﻣﺜﺎﻗﻴﻞ ﻋﺸﺮ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ﻓﻔﻴﻬﻤﺎ ﻣﺜﻘﺎﻝ ﺗﺎﻡ‪ ،‬ﻭﻓﻲ ﺃﺭﺑﻌﺔ ﺯﺍﺋﺪﺓ ﻋﺸﺮ‬ ‫ﻣﺜﻘﺎﻝ‪ ،‬ﻭﺇﺫﺍ ﺑﻠﻐﺖ ﺃﺭﺑﻌﻴﻦ‬ ‫ﻣﺜﻘﺎﻝ ﻭﻫﻜﺬﺍ‪...‬‬ ‫ﻭﺃﻣﺎ ﻏﻴﺮ ﺍﻷﺭﺑﻌﻴﻦ ﻓﻠﻢ ﻳﺬﻛﺮ ﺯﻛﺎﺗﻬﺎ ﻓﺘﺨﺮﺝ ﺑﻤﻘﺪﺍﺭﻩ ﻓﺮﺑﻊ ﺍﻷﺭﺑﻌﻴﻦ ﻓﻴﻪ‬ ‫ﺭﺑﻊ ﺩﺭﻫﻢ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺃﻧﻪ ﻻ ﺯﻛﺎﺓ ﻓﻲ ﺍﻷﻭﻗﺎﺹ ﻭﺍﻷﺷﻨﺎﻕ‬ ‫ﺇﻧﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻷﻧﻌﺎﻡ ﻭﺍﻟﺤﺒﻮﺏ)‪.(١‬‬ ‫‪ ‪$‬ل ‪ ./‬ا‪ W ./ OG‬ا‪:E0>-‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻗﻮﻝ ﺑﻌﻀﻬﻢ ﻓﻲ ﺛﺒﻮﺕ ﺍﻟﺤﻤﻞ ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﺑﺴﺒﺐ‬ ‫ﺍﻟﺸﺮﻛﺔ ﻓﻲ ﺍﻟﺤﻴﻮﺍﻥ ﻭﺍﻟﺰﺭﻭﻉ ﺩﻭﻥ ﺍﻟﻨﻘﺪﻳﻦ ﻣﺎ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﻣﺎ ﺑﺎﻝ ﺍﻟﺸﺮﻛﺔ ﻓﻲ‬ ‫ﺍﻟﻨﻘﺪﻳﻦ ﻻ ﺗﻮﺟﺐ ﺍﻟﺤﻤﻞ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﻭﺃﻧﺎ ﻻ ﺃﻋﺮﻑ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻻ ﻭﺟﻬﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﻌﻨﻰ‬ ‫ﺃﻥ ﺍﻟﺸﺮﻛﺔ ﻓﻲ ﺍﻟﺤﻴﻮﺍﻥ ﻭﺍﻟﺰﺭﻉ ﺗﻘﻊ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﻘﺪﺍﻥ ﻓﺈﻧﻤﺎ ﺗﻘﻊ‬ ‫ﺍﻟﺸﺮﻛﺔ ﻓﻴﻬﻤﺎ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺑﻤﻌﻨﻰ ﺃﻧﻬﺎ ﺃﺷﻴﺎﺀ ﻣﻌﺪﻭﺩﺓ ﻟﻬﺬﺍ ﻧﺼﻔﻬﺎ ﻭﻟﻬﺬﺍ ﻧﺼﻔﻬﺎ‬ ‫ﻓﺎﻟﺸﺮﻛﺔ ﺗﻜﻮﻥ ﻓﻲ ﺃﻓﺮﺍﺩﻫﺎ ﻻ ﻓﻲ ﺃﺟﺰﺍﺋﻬﺎ ﻟﻌﺪﻡ ﺍﻟﺘﻔﺎﻭﺕ ﻓﻴﻬﺎ ﺑﺨﻼﻑ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.١٥/٢ :‬‬ ‫‪311‬‬‫ﺯﻛﺎﺓ ﺍﻟﻨﻘﺪﻳﻦ ﻭﺃﺣﻜﺎﻣﻬﻤﺎ‬ ‫ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﻭﺍﻟﺜﻤﺎﺭ ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﻣﻊ ﺧﻔﺎﺋﻪ ﺇﻧﻤﺎ ﻳﺘﺄﺗﻰ ﻓﻲ ﺍﻟﻨﻘﺪﻳﻦ‬ ‫ﺍﻟﻤﻀﺮﻭﺑﻴﻦ ﺩﺭﺍﻫﻢ ﻭﺩﻧﺎﻧﻴﺮ ﻣﻊ ﺍﺗﺤﺎﺩ ﺍﻟﺴﻜﺔ ﻓﻲ ﺍﻟﻮﺯﻥ ﻭﺍﻟﺼﺮﻑ ﺩﻭﻥ ﻣﺎ ﺇﺫﺍ‬ ‫ﻛﺎﻧﺎ ﻏﻴﺮ ﻣﻀﺮﻭﺑﻴﻦ ﺃﻭ ﻛﺎﻥ ﺍﻟﻀﺮﺏ ﻣﺘﻔﺎﻭ ﺗﺎ ﻭﺑﺎﻟﺠﻤﻠﺔ ﻓﻼ ﺃﻋﺮﻑ ﻭﺟﻪ ﺍﻟﻔﺮﻕ‬ ‫ﻓﻴﻤﺎ ﺫﻛﺮ)‪.(١‬‬ ‫‪ ٢٥٦‬ز ة اﻷوراق ا‪:0>-‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﺎ ﻗﻮﻟﻚ ﻓﻲ ﻫﺬﻩ ﺍﻟﺴﻜﺔ ﺍﻟﻤﺴﻤﺎﺓ ﺑﺎﻟﻨﻮﻁ ﻭﻫﻲ‬ ‫ﻗﺮﺍﻃﻴﺲ ﺑﻌﻀﻬﺎ ﻳﺘﻀﻤﻦ ﻣﺎﺋﺔ ﺭﺑﻴﺔ‪ ،‬ﻭﺑﻌﺾ ﺃﻗﻞ‪ ،‬ﻓﻬﻞ ﻋﻠﻰ ﻣﻦ ﻣﻠﻚ ﺷﻴ ﺌﺎ ﻣﻦ‬ ‫ﻧﺼﺎﺑﺎ ﻓﺤﺎﻝ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ ﻣﻦ ﺯﻛﺎﺓ ﺃﻡ ﻻ؟‬ ‫‬‫ﺫﻟﻚ ﻭﻛﺎﻥ ﻳﺘﻀﻤﻦ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻫﻲ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻮﺭﻕ )ﺍﻟﻔﻀﺔ(؛ ﻷﻥ ﺍﻟﺤﻖ ﺍﻟﺬﻱ ﻓﻴﻬﺎ ﻓﻲ ﺣﻜﻢ ﺍﻟﻤﺪﺧﺮ‬ ‫ﻳﺄﺧﺬﻩ ﺻﺎﺣﺒﻪ ﻣﺘﻰ ﺃﺭﺍﺩﻩ ﻓﻼ ﻣﺤﻴﺪ ﻋﻦ ﺍﻟﺰﻛﺎﺓ)‪.(٢‬‬ ‫‪ ٢٥٧‬ز ة ا‪0‬را‪ )3‬وا>وش‪:‬‬ ‫ﻋﻦ ﺍﻟﺪﺭﺍﻫﻢ ﺍﻟﺤﺎﺋﻠﺔ ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻛﻢ ﺯﻛﺎﺗﻬﻦ ﻣﻦ ﺍﻟﻤﺎﺋﺔ‬ ‫ﺗﻘﻮﻡ ﺑﺪﺭﺍﻫﻢ ﺃﻡ‬ ‫‬‫ﺍﻟﻘﺮﺵ ﺧﻤﺴﺔ ﺃﻡ ﺃﻗﻞ ﻭﻛﺬﻟﻚ ﺯﻛﺎﺓ ﺍﻟﺼﻴﻐﺔ ﺑﻮﺯﺍﻥ ﺃﻡ‬ ‫ﻛﻴﻒ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺯﻛﺎﺓ ﺍﻟﻘﺮﺵ ﻣﻦ ﺍﻟﻌﺸﺮﻳﻦ ﻧﺼﻒ ﻗﺮﺵ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﺃﺭﺑﻌﺔ ﻗﺮﻭﺵ ﺯﺍﺩ‬ ‫ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﻋﺸﺮ ﻗﺮﺵ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻲ ﻛﻞ ﺃﺭﺑﻌﺔ ﺗﺰﻳﺪ‪ ،‬ﻓﺈﺫﺍ ﻭﺻﻠﺖ ﺃﺭﺑﻌﻴﻦ ﻓﻔﻴﻬﺎ‬ ‫ﻗﺮﺵ ﺗﺎﻡ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﻤﺎﻧﻴﻦ ﻗﺮﺷﺎﻥ ﻭﻧﺼﻒ‪ ،‬ﻭﻓﻲ ﺍﻟﻤﺎﺋﺔ ﺧﻤﺴﺔ ﻗﺮﻭﺵ‪ ،‬ﻭﺍﻟﺼﻴﻐﺔ‬ ‫ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻗﻮﻣﺖ ﺟﺎﺯ‪ ،‬ﻭﺇﻥ ﻭﺯﻧﺖ ﻛﺎﻥ ﺃﺣﻮﻁ)‪.(٣‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٢١/٢ :‬ ‪.٢٢‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٦٨/٢ :‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٦٧/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪312‬‬ ‫ﻭﺍﻟﺤﻠﻲ ﺃﻭ ﺍﻟﺪﺭﺍﻫﻢ‬ ‫‬‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺇﺫﺍ ﺑﻠﻐﺖ ﺍﻟﺪﺭﺍﻫﻢ‬ ‫ﺍ ﻟﻤﻜﺴﻮﺭﺓ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻭﺑﻘﻴﺖ ﻋﻨﺪ ﺻﺎﺣﺒﻬﺎ ﺳﻨﺔ؛ ﻓﻔﻴﻬﺎ‪ :‬ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ‪ .‬ﻭﺇﻥ‬ ‫ﻧﻘﺼﺖ ﻋﻦ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻭﺍﺣﺪ ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﺷﻲﺀ‪.‬‬ ‫ﺩﺭﻫﻤﺎ ﺩﺭﻫﻢ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪:‬‬ ‫‬‫ﻭﺇﻥ ﺯﺍﺩﺕ ﻋﻠﻰ ﺍ ﻟﻤﺎﺋﺘﻴﻦ؛ ﻓﻔﻲ ‬ ‫ﻛﻞ ﺃﺭﺑﻌﻴﻦ‬ ‫‬ ‫ﻗﻞ‪.‬‬ ‫ﻳﺆﺧﺬ ﻣ ‪‬ﻤﺎ ﺯﺍﺩ ﺑﺎﻟﺤﺴﺎﺏ ﻭﻟﻮ ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ ﻧﺼﻒ ﻣﺜﻘﺎﻝ‪ ،‬ﺇﺫﺍ ﺑﻘﻲ ﻓﻲ ﻳﺪ‬ ‫ﻭﺍﻟﺬﻫﺐ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ ﻣﻦ ﻛﻞ ﻋﺸﺮﻳﻦ‬ ‫ﺻﺎﺣﺒﻪ ﺳﻨﺔ‪ .‬ﻭﺇﻥ ﻧﻘﺺ ﺍﻟﺬﻫﺐ ﻋﻦ ﻋﺸﺮﻳﻦ ﻓﻠﻴﺲ ﻓﻴﻪ ﺯﻛﺎﺓ‪.‬‬ ‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﺩﺍﻟ‪‬ﺔ ﺑﺎﻻﺗﻔﺎﻕ ﻣﻦ ﺍﻷ ‪‬ﻣﺔ ﺑﺄ ‪‬ﻥ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺫﻟﻚ ﺭﺑﻊ ﺍﻟﻌﺸﺮ‪ .‬ﺃﻻ ﺗﺮﻯ‬ ‫ﺍﻟﻌ ﺸﺮ«)‪ ،(١‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ‬ ‫ﺑﻊ ‬‫ﺍﻟﺮ ‪‬ﻗﺔ ﻣﻦ ‪‬‬ ‫ﺍﻟﺬ ﻫﺐﺭ ‬‫ﻋﻠﻲ ﺃﻧ‪ ‬‬ ‫ﻪ ﻗﺎﻝ‪» :‬ﻓﻲ ‪‬‬‫ﻣﺎ ﺭﻭﻱ ﻋﻦ ‬ ‫ﺗﻌﺎﻟﻰ‪Z Y X W V U T S R ﴿ :‬‬ ‫[\]❁_`‪fedcba‬‬ ‫‪q p o n m l k ji h g‬‬ ‫‪] ﴾ r‬ﺍﻟﺘﻮﺑﺔ‪.[٣٥ ،٣٤ :‬‬ ‫»ﻣﺎ ﻣﻦ ﻋﺒﺪﻻ ﻳ ﺆ ‪‬ﺩﻱ ﺯﻛﺎ ﺓ ﻣﺎﻟﻪ ﺇ ‪‬ﻻ ﺃﺗﻲ ﺑﻪ‬‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨ‪‬ﺒ ﻲ ﮊ ﺃﻧ‪ ‬ﻪ ﻗﺎﻝ‪ :‬‬ ‫ﻋﻠﻴﻪ ﻓﻲ ﻧﺎﺭﺟﻬ ‪‬ﻨﻢ‪ ،‬ﻓﻴﻜﻮﻯ ﺑﻪ ﺟﻨﺒﻪ ﻭﺟﺒﻬ ﺘﻪ‬‫‬‫‬ ‫ﻭﻇﻬﺮ ﻩ«)‪،(٢‬‬ ‫‬‫ﺤﻤﻰ‬‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓ ﻴ ‬ ‫‬‫ﻳﻮﻡ‬ ‫ﻴﻦ ﺩﺭ ﻫ ﻤﺎ ﺩﺭ ﻫ ﻢ«‪ ،‬ﻭﺭﻭﻱ ﻋﻨﻪ‬‫‬‫‬ ‫ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﻟﻨ‪‬ﺒ ﻲ ﮊ ﺃﻧ‪ ‬ﻪ ﻗﺎﻝ‪» :‬ﻓﻲ ﺍﻷﺭ ﺑﻌ ‬ ‫‬ ‫ﺻﺪ ﻗﺔ«)‪.(٣‬‬‫ﻳﻀﺎ ﺃﻧ‪ ‬ﻪ ﻗﺎﻝ‪ » :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺲﺃﻭﺍﻕ ‬‫ﺃ ‬ ‫ﻋﺮﻓﻬﺎ‬‫‪‬‬ ‫ﻭﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨ‪‬ﺔ ﺩﺍﻻﻥ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻗﺪ ‬‫‬ ‫ﺍﻟﺮﺳﻮﻝ ﮊ ﻣﻦ ﻛﻢ ﺗﺠﺐ؟ ﻭﻛﻴﻒ ﺗﺆﺧﺬ؟ ﻭﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ ﮊ ﺃﻧ‪ ‬ﻪ ﻗﺎﻝ‪ :‬‬ ‫»ﻣﺎ ﺯ ﺍﺩ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﻧﺲ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻣﺜﻠﻪ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺍﻟﺒﻴﻬﻘﻲ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﺑﺄﻟﻔﺎﻅ ﻣﺨﺘﻠﻔﺔ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻠﻔﻈﻪ‪.‬‬ ‫‪313‬‬‫ﺯﻛﺎﺓ ﺍﻟﻨﻘﺪﻳﻦ ﻭﺃﺣﻜﺎﻣﻬﻤﺎ‬ ‫ﻫﻤﺎ ﺩﺭ ﻫ ﻢ«)‪ ،(١‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺲ‬‫ﻋ ﻠﻰ ﺍ ﻟ ﻤﺎ ﺋﺘﻴﻦﻓﻔﻲ ﻛ ‪‬ﻞ ﺃﺭﺑ ﻌ ‬ ‫ﻴﻦ ﺩ ﺭ ‬ ‫‬‫‬ ‫ﺩﺭﻫﻤﺎ ﻓﺬﻟﻚ ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ‪ .‬ﻭﻓﻲ ﺍﻟﺰﻳﺎﺩﺓ ﻗﻮﻟﻪ ﮊ ‪:‬‬‫‬‫ﺃﻭﺍﻕ ﺻﺪﻗﺔ ﻭﺍﻟﺒﻘﻴﺔ ﺃﺭﺑﻌﻮﻥ‬ ‫‬‫ ‬‫‬ ‫»ﻣﺎ ﺯ ﺍﺩ ﻋ ﻠﻰ ﺍ ﻟﻤﺎ ﺋ ﺘ ﻴﻦﻓﻔﻲ ﻛ ‪‬ﻞ ﺃ ﺭ ﺑﻌ ﻴ ﻦ ﺩ ﺭ ﻫ ﻤﺎ ﺩ ﺭ ﻫ ﻢ« ‪‬‬ ‫ﺑﺎﻟﺴﻨﺔ ﻭﺍﻻ ‪‬ﺗﻔﺎﻕ‪ ،‬ﻭﻫﻮ‬‫‬ ‫‬ ‫ﻭﺍﻟﻔﻀﺔ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ؛ ﻷﻥ ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ ﺣﺘ‪‬ﻰ ﺗﺒﻠﻎ ﻋﺸﺮﻳﻦ‬‫ﺭﺑﻊ ﺍﻟﻌﺸﺮ ﻓﻲ ﺍﻟﺬﻫﺐ‬ ‫‬ ‫ﺩﻳﻨﺎﺭﺍ‪.‬‬ ‫‬ ‫‬ ‫ﺻﺪ ﻗﺔ«)‪،(٢‬‬‫ﻳﻦ ﺩﻳ ﻨ ‬ ‫ﺎﺭﺍ ‬‫ﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻌ ﺸﺮ‬ ‫‬‫‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﺍﻟﻨ‪‬ﺒ ﻲ ﮊ ﻗﺎﻝ‪ » :‬ﻟ ﻴ ﺲ ﻓ ‬ ‫ ‬‫‬ ‫ﻚ‪،‬‬‫ﻚ ﺇﺟﻤﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻫﻮ ﻧﺼﻒ ﻣﺜﻘﺎﻝ‪ ،‬ﻓﺎﺳﺘﻮﻯ ﺭﺑﻊ ﺍﻟﻌﺸﺮ ﻓﻲ ﺫﻟ ‬‫ﻭﻋﻠﻰ ﺫﻟ ‬ ‫ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻘﻮﻡ ﻛﻞ‪ ‬ﺩﻳﻨﺎﺭ ﻣﻘﺎﻡ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ‪.‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﺩﺭﺍﻫﻢ ﺟﻴﺪﺓ ﻭﺭﺩﻳﺌﺔ ﺣﻤﻞ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻭﺃﺧﺮﺝ ﻣﻦ ﻛﻞ‬ ‫ﻭﺍﺣﺪ ﻣﺎ ﻳﺠﺐ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﺃﺧﺮﺝ ﻣﻦ ﺃﺣﺪﻫﻤﺎ ﺑﺎﻟﺼﺮﻑ ﻓﻲ ﺍﻟﺰﻳﺎﺩﺓ‪.‬‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﺃﺧﺮﺝ ﻣﻦ‬ ‫‬‫ﻭﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﻋﺸﺮﺓ ﺩﻧﺎﻧﻴﺮ ﻭﻣﺎﺋﺔ ﺩﺭﻫﻢ ﺿ ‪‬ﻤﻬﺎ ﻛ ﻠﻬﺎ‬ ‫ﻭﻧﺼﻔﺎ‪ .‬ﻭﺇﻥ ﺣﻤﻠﻬﺎ ﻋﻠﻰ ﺍﻟﺼﺮﻑ ﺃﺧﺮﺝ‬ ‫‬‫ﺍﻟﻌﺸﺮﺓ ﺭﺑﻊ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﻣﻦ ﺍﻟﻤﺎﺋﺔ ﺩﺭﻫﻤﻴﻦ‬ ‫ﻣﻦ ﺃﻳﻬﻤﺎ ﺷﺎﺀ ﺑﺎﻟﻘﻴﻤﺔ ﻋﻠﻰ ﺭﺃﻱ ﺑﻌﻀﻬﻢ‪ ...‬ﻭﺍ ﻟﻤﺜﻘﺎﻝ ﺍ ﻟﻤﻌﺮﻭﻑ ﺑﻌﻤﺎﻥ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﺍﻟﺪﺭﺍﻫﻢ ﺍ ﻟﻤﻌﺮﻭﻓﺔ ﺑﻌﻤﺎﻥ‪.‬‬ ‫ﻭﺍ ﻟﻤﺴﻠﻤﻮﻥ ﺍﺳﺘﺤﺒ‪‬ﻮﺍ ﺃﻥ ﻳﻜﻮﻥ ﻟﺼﺎﺣﺐ ﺍﻟﺼﺪﻗﺔ ﺷﻬﺮ ﻣﻌﺮﻭﻑ ﺇﺫﺍ ﺑﻠﻐﻪ ﻟﻢ‬ ‫‪‬‬ ‫ﻳﺘﻌﺪﺍﻩ‪.‬‬ ‫ﻳﺼﺪﻕ ﻓﻲ‬ ‫ﻭﻛﺬﻟﻚ ﺻﺎﺣﺐ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﻟﺤﻠﻲ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻟﺤﻠﻲ ‬ ‫ﻤﺼﺪﻕ‪ ،‬ﻭﺍ ﻟ ‪‬‬ ‫ﻤﺼﺪﻕ ﺑﺎﻟﺨﻴﺎﺭ‪ ،‬ﺇﻥ ﺷﺎﺀ‬‫ﻭﺯﻧﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﺴﺮﻩ ﺑﻴﻦ ﻳﺪﻱ ﺍ ﻟ ‬ ‫ﺫﻫﺒﺎ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺃﺧﺬ ﻣﻦ ﺃﻳﻬﻤﺎ ﺷﺎﺀ ﺑﺎﻟﻘﻴﻤﺔ‪ .‬ﻭﺇﻥ ﺃﺧﺮﺝ ﻣﻦ‬ ‫ﺃﺧﺬ ﻣﻦ ﺍﻟﺬﻫﺐ ‬ ‫‬ ‫ﻚ ﻟﻢ ﻳﻠﺰﻣﻪ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﻓﻀﺔ ﻛﻤﺜﻞ ﺫﻟ ‬ ‫ﺫﻫﺒﺎ ﻭﻣﻦ ﺍﻟﻔﻀﺔ ‬ ‫ﺍﻟﺬﻫﺐ ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻠﻔﻆ ﻗﺮﻳﺐ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﻴﺮﻫﻤﺎ ﺑﺄﻟﻔﺎﻅ ﻣﺨﺘﻠﻔﺔ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪314‬‬ ‫ﺫﻫﺒﺎ ﻭﻓﻀﺔﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺃﺣﺪﻫﻤﺎﺣﻤﻞ ﻗﻴﻤﺘﻬﻤﺎ‬ ‫ﺍﻟﺤﻠﻲ ‬ ‫‬‫ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺑﻌﻀﻬﻤﺎ ﻋﻠﻰ ﺑﻌﺾ ﻭﺃﺧﺮﺝ ﺍﻟﺼﺪﻗﺔ ﻣﻨﻪ‪ ،‬ﻭﻛ ﻠﻪ ﺳﻮﺍﺀ‪ ،‬ﻳﺤﺴﺐ ﺍﻟﺬﻫﺐ ﺑﻘﻴﻤﺔ ‬ ‫ﺍﻟﻔﻀﺔ‪،‬‬ ‫ﺫﻫﺒﺎ ﺛ ‪‬ﻢ ﺗﺆﺧﺬ ﻣﻨﻪ‬ ‫ﺛ ‪‬ﻢ ﺗﺆﺧﺬ ﻣﻨﻪ ﻓﻀ‪ ‬ﺔ ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﺼﺪﻗﺔ ﻓﻴﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺗﺤﺴﺐ ﺍﻟﻔﻀﺔ ‬ ‫ﻓﺄﻳﻤﺎ ﺣﺴﺐ ﻓﺒﻠﻎ ﻓﻲ ﺍﻟﻘﻴﻤﺔ ﺃﺧﺮﺝ‬‫‬ ‫ﻣﺜﻘﺎﻻ ‬ ‫ﺇﺫﺍ ﺑﻠﻐﺖ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ‪ ،‬ﻭﺇﺫﺍ ﺑﻠﻎ ﻋﺸﺮﻳﻦ‬ ‫ﻛﻞ ﻧﻮﻉ ﻣﺎ ﻳﺠﺐ ﻓﻴﻪ ﺑﻌﺪﻣﺎ ﺗﺒﻠﻎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻳﺤﺴﺐ ﺫﻟﻚ ﻋﻠﻰ ﺍﻷﻭﻓﺮ‪.‬‬ ‫ﻣﻨﻪ‪ ،‬ﺃﻭ ﻣﻦ ‬ ‫‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍ ﻟﻤﺜﻘﺎﻝ ﺇﻧ‪ ‬ﻤﺎ ﻳﺴﻮﻱ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ ﺣ ﺴﺐ ﺍ ﻟﻤﺎﺋﺔ ‬ ‫ﺫﻫﺒﺎ ﺛﻼﺛﻤﺎﺋﺔ‬ ‫‬ ‫ﻣﺜﻘﺎﻻ‪ ،‬ﻭﻋﻨﺪﻩ ﻋﺸﺮﺓ ﻣﺜﺎﻗﻴﻞ ﺫﻫﺐ ﺗ ‪‬ﻤﺖ‬‫ﺩﺭﻫﻢ ﻋﻠﻰ ﺍ ﻟﻤﺜﻘﺎﻝ ﺑﺨﻤﺴﺔ ﻭﻋﺸﺮﻳﻦ‬ ‫ﺍﻟﻔﻀﺔ ﻣﺎ ﻳﺠﺐ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﺬﻫﺐ ﻣﺎ ﻳﺠﺐ ﻓﻴﻪ؛ ﻓﻤﻦ‬ ‫‬‫ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺃﺧﺮﺝ ﻣﻦ‬ ‫ﻋﺸﺮﺓ ﻣﺜﺎﻗﻴﻞ ﺭﺑﻊ ﻣﺜﻘﺎﻝ‪ ،‬ﻭﻣﻦ ﺍ ﻟﻤﺎﺋﺔ ﺩﺭﻫﻤﺎﻥ ﻭﻧﺼﻒ‪.‬‬ ‫ﻭﺃ‪‬ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻀ‪ ‬ﺔ ﺧﺎﻟﺼﺔ ﺗﺒﻠﻎ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺃﺧﺮﺝ ﻣﻨﻬﺎ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ‪.‬‬ ‫ﻣﺜﻘﺎﻻ ﻓﻔﻴﻪ ﻧﺼﻒ ﻣﺜﻘﺎﻝ‪ .‬ﻭﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻔﻀ‪ ‬ﺔ‬ ‫‬‫ﻭﻛﺬﻟﻚ ﺍﻟﺬﻫﺐ ﺇﺫﺍ ﺑﻠﻎ ﻋﺸﺮﻳﻦ‬ ‫ﻭﺍﻟﻤﺰﻳﻔﺔ ﻭﻏﻴﺮﻫﺎ ﺣﺘ‪‬ﻰ ﺗﺨﺮﺝ ﺇ ﻟﻰ ‪‬‬ ‫ﺣﺪ ﺍﻟﺼﻔﺮ‪.‬‬ ‫‪‬‬ ‫ﻓﺼﺪﻗﻪ ﻭﺃﺧﺬ ﺑﻘﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﺍﻟﺤﻠﻲ ﻓﺄﺧﺒﺮﻩ ﺛﻘﺔ ﻭﺍﺣﺪ‬ ‫ﻭﻣﻦ ﻟﻢ ﻳﻌﺮﻑ ﻭﺯﻥ‬ ‫‬ ‫ﻭﺍﺳﺘﺤﺎﻁ ﻋﻠﻰ ﺃﻥ ‪‬‬ ‫ﻳﻘﺪﺭﻩ ﻋﻠﻰ ﺍﻷﻛﺜﺮ ﺍﻛﺘﻔﻰ ﺑﺬﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬‫‬‫ﻳﺄﺧﺬ ﺑﻘﻮﻟﻪ‬ ‫ﻭﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺃ ‪‬ﻥ ﺍﻟﻨ‪‬ﺒ ﻲ ﮊ ﺃﻧ‪ ‬ﻪ ﺩﺧﻞ ﻋﻠﻴﻪ ﺍﻣﺮﺃﺗﺎﻥ ﻓﺮﺃﻯ ﻓﻲ ﺃﻳﺪﻳﻬﻤﺎ ﺳﻮﺍﺭﻳﻦ‬ ‫ﻮ ﺍﺭﻳﻦﻣﻦ ﻧﺎﺭ؟«‪ ،‬ﻗﺎﻟﺘﺎ‪ :‬ﻻ‪،‬‬ ‫‬‫‬ ‫ﻣﻦ ﺫﻫﺐ‪ ،‬ﻓﻘﺎﻝ ﻟﻬﻤﺎ‪» :‬ﺃﺗﺤ ‪‬ﺒﺎ ﺃﻥ ﻳ ﺴ ‪‬ﻮ ﺭ ﻛ ﻤﺎ ﺍﷲ ﺑﺴ ‬ ‫ﻗﺎﻝ‪ » :‬ﻓﺄ ‪‬ﺩ ﻳﺎ ﺯ ﻛﺎﺗ ﻬ ﻤﺎ«)‪.(١‬‬ ‫‬ ‫ﻣﺜﻘﺎﻻ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺍﻣﺮﺃﺓ ﺃﺗﺘﻪ ﻭﻓﻲ ﻳﺪﻫﺎ ﺳﻮﺍﺭ ﻣﻦ ﺫﻫﺐ ﻓﻴﻪ ﺳﺒﻌﻮﻥ‬ ‫»ﺃﺧﺮﺟﻲ ﺍﻟ ﻔﺮﻳﻀ ﺔ ﻣﻨﻪ«)‪ ،(٢‬ﻓﺄﺧﺮﺟﺖ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻨﻪ ﻣﺜﻘﺎﻟﻴﻦ ﻏﻴﺮ ﺭﺑﻊ‪ ،‬ﻭﻣﻦ ﻣﺎﺋﺔ‬ ‫ ‬ ‫‬ ‫ﻭﻧﺼﻔﺎ‪.‬‬ ‫ﺩﺭﻫﻤﻴﻦ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﺑﻤﻌﻨﺎﻩ‪.‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻋﻦ ﺍﻟﺸﻌﺒﻲ ﻋﻦ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻗﻴﺲ‪.‬‬ ‫‪315‬‬‫ﺯﻛﺎﺓ ﺍﻟﻨﻘﺪﻳﻦ ﻭﺃﺣﻜﺎﻣﻬﻤﺎ‬ ‫ﻭﺃ‪‬ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻀ‪ ‬ﺔ ﺧﺎﻟﺼﺔ ﺗﺒﻠﻎ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻓﻔﻴﻪ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ‪ ،‬ﻓﻬﺬﺍ‬ ‫ﻣﺎ ﻳﺪ ‪‬ﻝ ﻋﻠﻰ ﺭﺑﻊ ﺍﻟﻌﺸﺮ ﻓﻲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ .‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺃ ‪‬ﻥ ﺍﻟﺬﻫﺐ ﻳﺆﺧﺬ ﻣﻨﻪ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺣﻠ ‪‬ﻴﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﺪ ﻭﻗﻊ ﺍﻻ ‪‬ﺗﻔﺎﻕ ﻋﻠﻰ ﺣﻤﻞ ﺑﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٤٦/٢ :‬ ‪.١١٥١‬‬ ‫‪316‬‬ ‫ز ة ا'‪ a‬وا' رة‬ ‫و اد _‪ 8‬ا' رة‬ ‫‪ ٢٥٨‬ز ة ا'‪ a‬ا‪ < E <'Ta‬ا‪:‬‬ ‫ﻭﺯﻛﻰ ﺑﻌﻀﻪ‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﺗﺴﻠﻒ ﻋﻠﻰ ﺗﻤﺮ ﻓﺤﺼﺪ ﺗﻤﺮﻩ‪ ،‬‬ ‫ﺑﻌﻀﺎ ﻟﻢ ﻳﺰﻛﻪ ﻟﻴﺆﺩﻳﻪ ﺇﻟﻰ ﺍﻟﻤﺴﻠﻒ ﻓﺪﻓﻌﻪ ﺇﻟﻴﻪ ﻭﻟﻢ ﻳﻔﻀﻞ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻤﺮ‬ ‫ﻭﺗﺮﻙ ‬ ‫ﺷﻲﺀ‪ ،‬ﻣﺎ ﺍﻟﻘﻮﻝ ﻓﻲ ﺯﻛﺎﺗﻪ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺍﺧﺘﻠﻒ ﻓﻲ ﺫﻟﻚ‪ :‬ﻗﻴﻞ‪ :‬ﻋﻠﻴﻪ ﺃﻥ ﻳﺰﻛﻲ ﺟﻤﻴﻊ ﺍﻟﺘﻤﺮ ﺍﻟﺬﻱ ﺍﺳﺘﻐﻠﻪ ﻣﻦ‬ ‫ﻧﺨﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺩﻓﻌﻪ ﻟﻠﻤﺴﻠﻒ)‪.(١‬‬ ‫‪ ٢٥٩‬ز ة ا' رة‪:‬‬ ‫ﺗﻔﺮﻉ ﻋﻨﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻓﻲ ﺍﻟﻘﻮﻝ‬‫‬ ‫ﻓﺼﻼ ﻟﻬﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻭﻣﺎ ‪‬‬ ‫ﻋﻘﺪ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‬ ‫ﺍﻟﺘﺎﺳﻊ‪:‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻟﻠﺘﺠﺎﺭﺓ ﻣﻦ ﺃﺻﻞ ﺃﻭ ﻋﺒﻴﺪ ﺃﻭ ﺣﻴﻮﺍﻥ ﺃﻭ ﺛﻴﺎﺏ ﺃﻭ‬ ‫ﻋﺮﻭﺽ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﺘﻌﺔ ﺇﺫﺍ ﻭﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻟﻢ ﻳﺒﻌﻪ ﺻﺎﺣﺒﻪ ﺃﺧﺮﺝ‬ ‫ﻗﻮﻡ ﻳﻮﻡ ﺣﻠ‪‬ﺖ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ ﺑﺴﻌﺮ ﻳﻮﻣﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺭﺑﺢ ‪‬‬ ‫ﻓﻴﻪ ﻭﺿﻴﻌﺔ ﺃﺧﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺭﺃﺱ ﻣﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﻋﻪ ﻗﺒﻞ ﻣﺤﻞ ﺯﻛﺎﺗﻪ ﺑﻮﺿﻴﻌﺔ‬ ‫ﻟﻢ ﺗﻜﻦ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺇﻻ ﻣﻤﺎ ﻓﻲ ﻳﺪﻩ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﻮﺍﺭﻱ ‪ 5‬ﻓﻴﻤﻦ ﻟﻪ ﺩﺭﺍﻫﻢ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٣٩/٢ :‬ ‪.٤٠‬‬ ‫‪317‬‬‫ﺯﻛﺎﺓ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻭﻣﺎ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ‬ ‫ﻳﺰﻛﻴﻬﺎ ﺛﻢ ﺃﻧﻔﻖ ﻣﻨﻬﺎ ﻓﻲ ﺯﺭﺍﻋﺘﻬﺎ ﻭﺣﺼﺪﻫﺎ ﻓﺈﻥ ﻛﺎﻥ ﺃﻧﻔﻖ ﻫﺬﻩ ﺍﻟﺪﺭﺍﻫﻢ ﻓﻲ ﻫﺬﻩ‬ ‫ﺍﻟﺰﺭﺍﻋﺔ ﻭﻗﺪ ﺯﺭﻋﻬﺎ ﻟﻠﺘﺠﺎﺭﺓ ﻓﻔﻴﻬﺎ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﺇﻥ ﺃﻧﻔﻘﻬﺎ ﻟﻠﺰﺭﺍﻋﺔ ﻟﻴﺴﺖ‬ ‫ﻟﻠﺘﺠﺎﺭﺓ ﻭﻟﻢ ﻳﻜﻦ ﻓﻲ ﺍﻟﺰﺭﺍﻋﺔ ﺗﺠﺐ ﺯﻛﺎﺓ ﺍﻟﺤﺐ ﻓﻼ ﺯﻛﺎﺓ ﻓﻲ ﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻧﻔﻖ ﻣﺤﻞ ﺯﻛﺎﺓ ﺩﺭﺍﻫﻤﻪ ﺑﻌﺪ ﻣﺤﻞ ﺍﻟﺰﻛﺎﺓ ﻓﻔﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﺧﺎﺻﺔ ﺩﻭﻥ ﺍﻟﺰﺭﺍﻋﺔ‪ ،‬ﺇﻥ‬ ‫ﺃﻧﻔﻘﻬﺎ ﻗﺒﻞ ﻣﺤﻞ ﺯﻛﺎﺓ ﺩﺭﺍﻫﻤﻪ ﻭﻟﻢ ﻳﻨﻔﻘﻬﺎ ﻓﻲ ﺍﻟﺰﺭﺍﻋﺔ ﻟﻠﺘﺠﺎﺭﺓ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻬﺎ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﻥ ﺍﺷﺘﺮﻯ ‬ ‫ﺃﺻﻼ ﻳﺮﻳﺪ ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ ﻓﺄﺛﻤﺮ ﻓﻌﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺮﺓ‪ ،‬ﻭﺇﻥ ﺍﺷﺘﺮﻯ‬ ‫ﺷﻴ ﺌﺎ ﻣﻦ ﺍﻟﺤﺮﺍﻡ ﻭﺍﻟﺮﺑﺎ ﻟﻠﺘﺠﺎﺭﺓ ﻭﺭﺑﺢ ﻓﻴﻪ ﻓﺈﻧﻤﺎ ﻟﻠﺰﻛﺎﺓ ﻓﻲ ﺭﺃﺱ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﻓﻲ ﺍﻟﺤﺮﺍﻡ ﺯﻛﺎﺓ؛ ﻷﻧﻪ ﻷﻫﻠﻪ ﻭﻟﻴﺲ ﻟﻪ ﻓﻴﻪ ﺷﻲﺀ)‪.(١‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﺪ ﺩﺍ ﻣﻦ ﺍﻷﺳﺌﻠﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫ﺗﻤﺮﺍ ﺃﻡ ﺩﺭﺍﻫﻢ‬ ‫ﻣﻦ ﺳﻠﻒ ﺩﺭﺍﻫﻢ ﻓﻲ ﺗﻤﺮ ﻣﺎ ﺍﻟﻘﻮﻝ ﻓﻲ ﺯﻛﺎﺗﻪ ﻫﻞ ﻳﺰﻛﻴﻬﺎ ‬ ‫ﻋﻠﻰ ﺳﻌﺮ ﺍﻟﺒﻠﺪ ﻣﻊ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ؟‬ ‫ﺍﻟﺠﻮﺍﺏ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺳﻠﻒ ﻟﻠﺘﺠﺎﺭﺓ ﻓﻌﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ ﻓﺈﻥ ﺃﺧﺮﺟﻬﺎ ﻣﻦ‬ ‫ﺍﻟﺘﻤﺮ ﺃﺟﺰﺃﻩ ﺃﻭ ﻣﻦ ﺍﻟﻘﻴﻤﺔ ﻋﻠﻰ ﺳﻌﺮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺃﺟﺰﺃﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺳﻠﻒ ﻟﻸﻛﻞ‬ ‫ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫‬ ‫ﻗﺮﻧﻔﻼ ﻭﺣﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﻭﻟﻢ ﻳﺒﻌﻪ‬ ‫ﻭﻣﻨﻬﺎ ﺳﺆﺍﻝ ﻋﻤﻦ ﺣﺼﺪ ﻣﻦ ﺷﺎﺑﻨﺘﻪ‬ ‫ﺑﻴﻌﺎ‪.‬‬ ‫ﺃﻳﻠﺰﻣﻪ ﺍﻟﺰﻛﺎﺓ ﻋﻨﻪ؟ ﻭﻫﻞ ﺍﻟﻨﺎﺭﺟﻴﻞ ﻣﺜﻠﻪ ﺇﺫﺍ ﻛﺎﻥ ﻗﺼﺪ ﻓﻴﻪ ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﺃﺻﻞ ﻣﺎﻟﻪ ﺍﻟﺬﻯ ﺍﻗﺘﻨﺎﻩ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﺣﺎﻟﺖ ﻋﻠﻴﻪ‬ ‫ﺍﻷﺣﻮﺍﻝ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺗﺠﺎﺭﺓ ﺍﺗﺨﺬﻫﺎ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻓﻔﻴﻪ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻳﻀﻢ‬ ‫ﺫﻟﻚ ﺇﻟﻰ ﺯﻛﺎﺓ ﻣﺘﺠﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﺻﻮﺭﺓ ﺍﻟﺴﺆﺍﻝ ﻣﻦ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻬﺎ ﻭﺇﻥ‬ ‫ﺃﺭﺍﺩ ﺑﻴﻌﻬﺎ؛ ﻷﻥ ﺇﺭﺍﺩﺓ ﺍﻟﺒﻴﻊ ﻻ ﺗﻮﺟﺐ ﺍﻟﺰﻛﺎﺓ ﻭﺇﻧﻤﺎ ﻳﻮﺟﺒﻬﺎ ﺍﻟﻤﺘﺠﺮ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٥٨٩/٣ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٤٠/٢ :‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ .٧٨/٢ :‬ﻭﺭﺍﺟﻊ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٥١/٢ :‬ ‪.١١٥٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪318‬‬ ‫‪ ٢٦٠‬ز ة ا'‪ a‬ا‪ 'G 8G 06'a‬رة‪ ،‬أو ﻸ <‪:‬‬ ‫ﺗﻤﺮﺍ ﺃﻡ ﺩﺭﺍﻫﻢ‬ ‫ﺇﺫﺍ ﺳﻠﻒ ﺃﺣﺪ ﺩﺭﺍﻫﻢ ﻓﻲ ﺗﻤﺮ ﻣﺎ ﺍﻟﻘﻮﻝ ﻓﻲ ﺯﻛﺎﺗﻪ ﻫﻞ ﻳﺰﻛﻴﻬﺎ ‬ ‫ﻋﻠﻰ ﺳﻌﺮ ﺍﻟﺒﻠﺪ ﻣﻊ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ؟‬ ‫ﺃﺟﺎﺏ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺳﻠﻒ ﻟﻠﺘﺠﺎﺭﺓ ﻓﻌﻠﻴﻪ‬ ‫ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻓﺈﻥ ﺃﺧﺮﺟﻬﺎ ﻣﻦ ﺍﻟﺘﻤﺮ ﺃﺟﺰﺃﻩ ﺃﻭ ﻣﻦ ﺍﻟﻘﻴﻤﺔ ﻋﻠﻰ ﺳﻌﺮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‬ ‫ﺃﺟﺰﺃﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺳﻠﻒ ﻟﻸﻛﻞ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ)‪.(١‬‬ ‫‪ ٢٦١‬ز ة  أر‪ 8_ 0‬ا' رة‪:‬‬ ‫ﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ 5‬ﻓﻲ ﺍﻷﺭﺽ ﻭﺍﻟﻨﺨﻞ ﻭﻏﻴﺮ‬ ‫ﺫﻟﻚ ﻣﻦ ﺍﻷﺻﻮﻝ ﺇﺫﺍ ﺍﺷﺘﺮﻱ ﻟﻠﺘﺠﺎﺭﺓ‪ :‬ﺇﻧﻪ ﻳﺪﺧﻞ ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﺘﺠﺎﺭﺓ ﻓﻲ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﻣﻦ ﺛﻤﺮﺓ ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ ﺑﻨﻔﺴﻬﺎ ﻓﻬﻮ ﻣﺜﻞ ﺍﻷﺻﻮﻝ ﻭﺗﺒﻊ ﻟﻬﺎ ﻓﻲ ﺍﻟﺰﻛﺎﺓ‬ ‫ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺛﻤﺮﺓ ﺍﻷﺻﻮﻝ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ؛ ﻓﻘﻮﻝ‪ :‬ﻓﻴﻪ ﺯﻛﺎﺓ‬ ‫ﺍﻟﺘﺠﺎﺭﺓ ﺗﺒﻊ ﻟﻸﺻﻞ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺯﻛﺎﺗﻪ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ‪ ،‬ﻭﻻ ﻳﻨﺘﻘﻞ ﺇﻟﻰ ﻣﻌﻨﻰ ﺍﻟﺘﺠﺎﺭﺓ‬ ‫ﻭﻳﺤﻤﻞ ﻋﻠﻰ ﻣﺎﻟﻪ ﻣﻦ ﺍﻟﺜﻤﺎﺭ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻳﺰﻛﻲ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ ﺛﻢ‬ ‫ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ ﺇﺫﺍ ﺟﺎﺀ ﻭﻗﺖ ﺯﻛﺎﺗﻬﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻌﺮﻭﺽ ﻓﻲ‬ ‫ﺍﻟﺘﺠﺎﺭﺓ ﻭﺇﻥ ﺑﻘﻲ ﺣﺘﻰ ﻳﻨﻘﻞ ﺇﻟﻰ ﺗﺠﺎﺭﺓ ﺃﻭ ﻳﺒﺎﻉ ﺑﺬﻫﺐ ﺃﻭ ﻓﻀﺔ ﻓﻔﻴﻪ ﺯﻛﺎﺓ‬ ‫ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺮﺩ ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ‪.‬‬ ‫ﻋﺒﺪﺍ ﻟﻠﺨﺪﻣﺔ ﻭﻓﻲ ﻳﺪﻩ ﺻﻨﻌﺔ ﻣﺜﻞ ﻧﺴﺎﺝ ﺃﻭ ﻏﻴﺮﻩ ﻭﺍﺷﺘﺮﺍﻩ‬ ‫ﻭﻣﻦ ﺍﺷﺘﺮﻯ ‬ ‫ﻷﺟﻞ ﺧﺪﻣﺘﻪ ﺇﻧﻪ ﺇﺫﺍ ﺍﺷﺘﺮﺍﻩ ﻟﻠﻐﻠﺔ ﻟﻢ ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﺘﺠﺎﺭﺓ ﺇﻻ ﻣﺎ ﺍﺳﺘﻐﻞ ﻣﻨﻪ‪،‬‬ ‫ﻭﻟﻮ ﻣﺎﺕ ﺍﻟﻤﺸﺘﺮﻱ ﻭﺗﺮﻛﻪ ﻋﻠﻰ ﻏﻴﺮﻩ ﻭﺍﻟﻤﺸﺘﺮﻱ ﻗﺪ ﺍﺷﺘﺮﺍﻩ ﻟﻠﺘﺠﺎﺭﺓ ﺇﻥ ﻓﻴﻪ‬ ‫ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﻮﺍﺭﺙ ﺍﻟﻐﻠﺔ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ ﻓﻴﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٤٠/٢ :‬‬ ‫‪319‬‬‫ﺯﻛﺎﺓ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻭﻣﺎ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ‬ ‫ﻛﻞ ﺷﻲﺀ ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ ﻓﺎﺷﺘﺮﻱ ﻟﻠﺘﺠﺎﺭﺓ ﺇﻥ ﻓﻴﻪ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ ﻓﻲ‬ ‫ﺃﺻﻠﻪ ﺍﻟﺰﻛﺎﺓ ﻓﺄﺩﺧﻠﻪ ﻣﺪﺧﻞ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ﻳﺮﻳﺪ ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ ﻓﻔﻴﻪ ﺍﻻﺧﺘﻼﻑ‪،‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﺘﺤﻮﻝ ﺇﻟﻰ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻓﻴﻪ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ‬ ‫ﺗﺒﻌﺎ ﻟﻠﺘﺠﺎﺭﺓ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﻓﻴﻪ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ‬ ‫ﻭﺟﺒﺖ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ﻛﺎﻥ ﻫﻮ ‬ ‫ﻛﺎﻥ ﻓﻴﻪ ﺯﻛﺎﺓ ﻧﻔﺴﻪ)‪.(١‬‬ ‫‪ ٢٦٢‬ز ة اوض ا'‪ .‬اد _ ا' رة‪:‬‬ ‫ﻗﺎﻝ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﺗﺰﻛﻰ ﺍﻟﻌﺮﻭﺽ ﺇﻥ ﻗﺼﺪ ﺑﻬﺎ ﺗﺠﺮ‪ ،‬ﻭﻫﻞ ﻋﻠﻰ‬ ‫ﻣﺎ ﺟﻌﻞ ﻓﻴﻬﺎ ﻣﻦ ﻋﻴﻦ ﺃﻭ ﻋﻠﻰ ﻗﻴﻤﺘﻬﺎ ﻣﺎ ﻟﻢ ﺗﻨﻘﺺ ﻋﻤﺎ ﺟﻌﻞ ﻓﻴﻬﺎ ﻓﺈﻥ ﻧﻘﺼﺖ‪،‬‬ ‫ﻓﻌﻠﻰ ﻣﺎ ﺟﻌﻞ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻗﻴﻤﺘﻬﺎ ﺇﻥ ﺯﺍﺩﺕ ﺃﻭ ﻧﻘﺼﺖ ﺧﻼﻑ ﻭﺗﻔﺼﻴﻞ ﺫﻟﻚ‪:‬‬ ‫ﺃﻥ ﻣﻦ ﻗﺎﻝ ﻋﻠﻰ ﻣﺎ ﺟﻌﻞ ﻓﻴﻬﺎ ﻓﺈﻧﻪ ﻳﺆﺩﻱ ﻋﻠﻴﻪ ﻣﺎ ﻟﻢ ﻳﺒﻊ ﺍﻟﻤﺘﺎﻉ ﺑﻪ‪.‬‬ ‫ﻭﺇﻥ ﺟﻌﻞ ﻓﻲ ﻣﺘﺎﻉ ﻟﺘﺠﺮ ﺃﻭ ﺃﻗﺮﺿﻪ ﺃﻭ ﺃﺳﻠﻤﻪ ﺃﺩﻯ ﻋﻠﻰ ﺍﻷﺻﻞ ﻣﺎ ﻟﻢ‬ ‫ﻳﺒﻊ ﺍﻟﻤﺘﺎﻉ ﺑﻪ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻋﻠﻰ ﻗﻴﻤﺘﻬﺎ ﺯﻛﺎﻫﺎ ﻋﻠﻴﻬﺎ ﻭﺇﻥ ﺟﻌﻞ ﻓﻴﻬﺎ ﺃﻗﻞ ﻣﻦ‬ ‫ﺩﻳﻨﺎﺭﺍ ﺃﻭ ﻋﺪﻟﻬﺎ ﻓﻲ ﻣﺘﺎﻉ ﺗﺠﺮ ﻭﻟﻢ ﻳﺆﺩ ﻋﻨﻬﺎ ﻗﺒﻞ‪،‬‬ ‫‬‫ﺍﻟﻨﺼﺎﺏ ﻛﺠﺎﻋﻞ ﻋﺸﺮﻳﻦ‬ ‫ﻓﺘﻠﻒ ﺑﻌﺾ ﺍﻟﻤﺘﺎﻉ ﻗﺒﻞ ﺃﻥ ﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﺇﻥ ﺑﻘﻄﻊ ﺃﻭ ﺇﺣﺮﺍﻕ ﺃﻭ‬ ‫ﺑﺘﻐﻴﻴﺮ ﺑﻘﻄﺮﺍﻥ ﻻ ﺯﻳﺖ ﺍﻧﺘﻘﺾ ﻭﻗﺘﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﺟﻌﻠﺖ ﻓﻲ ﺣﺐ ﻓﻨﻘﺼﺖ ﻣﻦ‬ ‫ﺃﻳﻀﺎ ﻭﺍﺷﺘﺮﻯ ﺑﻬﺎ‬ ‫ﺃﻳﻀﺎ ﻭﺇﻥ ﺑﺎﻉ ﺍﻟﻤﺠﻌﻮﻝ ﻓﻴﻪ ﺑﻌﺸﺮﻳﻦ ‬ ‫ﺍﻟﻔﺮﻳﻀﺔ ﺍﻧﺘﻘﺾ ‬ ‫ﺁﺧﺮ ﺛﺒﺖ ﻭﺯﻛﻰ ﻋﻠﻰ ﺍﻟﻌﺸﺮﻳﻦ ﻛﺄﻭﻝ ﻭﺇﻥ ﺑﺎﻋﻪ ﺑﺄﺯﻳﺪ ﺛﻢ ﺟﻌﻠﻬﺎ ﻓﻲ ﺛﺎﻥ‪،‬‬ ‫ﺯﻛﻰ ﻋﻠﻰ ﺍﻟﻤﺠﻌﻮﻝ ﻓﻲ ﺍﻟﺜﺎﻧﻲ ﻋﻠﻰ ﻭﻗﺘﻪ ﺍﻷﻭﻝ ﻭﺇﻥ ﺑﺄﻗﻞ ﺍﻧﺘﻘﺾ ﻭﺗﺮﺍﻋﻰ‬ ‫ﺍﻟﻘﻴﻤﺔ ﻋﻠﻰ ﺗﻤﺎﻡ ﺍﻟﺤﻮﻝ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﻣﺎ ﻳﺆﺩﻱ ﻋﻨﻪ ﺯﻛﺎﻩ‪ ،‬ﻭﺇﻻ ﻓﻼ‪ ،‬ﻭﺍﻧﺘﻘﺾ‬ ‫ﻭﻗﺘﻪ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻋﻠﻰ ﻗﻴﻤﺘﻬﺎ ﻣﻄﻠﻘﺎ ﺯﻛﻰ ﻋﻠﻰ ﻣﺎ ﺟﻌﻞ ﻓﻴﻬﺎ ﻓﺈﻥ ﻛﺎﻧﺖ‬ ‫ﺯﻳﺎﺩﺓ ﺃﺩ‪‬ﻯ ﻋﻨﻬﺎ ﻭﺇﻥ ﻛﺎﻥ ﻧﻘﺺ ﻋﻠﻰ ﻣﺎ ﺟﻌﻞ ﻓﻴﻬﺎ ﻭﻻ ﺷﻐﻞ ﺑﻨﻘﺼﺎﻥ ﺳﻌﺮ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٥٨٩/٣ :‬ ‪.٥٩٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪320‬‬ ‫ﺩﻳﻨﺎﺭﺍ ﻓﻲ ﻣﺘﺎﻉ ﺛﻢ‬ ‫‬‫ﻭﻫﺬﺍ ﺟﺎﻣﻊ ﻟﻠﻤﺬﻫﺒﻴﻦ ﻭﻛﺬﺍ ﺟﺎﻋﻞ ﺃﻗﻞ ﻣﻦ ﻛﻌﺸﺮﻳﻦ‬ ‫ﻗﻮﻡ ﺑﻌﺪ ﺑﻌﺸﺮﻳﻦ ﻭﻗﺖ ﺣﻴﻦ ﺍﻟﺘﻘﻮﻳﻢ ﻓﺈﻥ ﺍﻧﺘﻘﺼﺖ ﺑﻌﺪ ﺍﻧﺘﻘﺾ ﺇﻥ ﻛﺎﻥ ﻗﺒﻞ‬ ‫ﺍﻟﻮﻗﺖ ﻭﻫﻲ ﻣﻤﺎ ﻟﻢ ﻳﺰﻙ ﻗﺒﻞ‪ ،‬ﻭﺇﻥ ﺑﻌﺪﻩ ﺛﺒﺖ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﻗﻴﻤﺘﻪ ﺛﻼﺛﺔ‬ ‫ﺩﻧﺎﻧﻴﺮ ﻭﻛﺬﺍ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻓﺎﻟﻘﻴﻤﺔ ﻋﻠﻰ ﻫﺬﺍ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻨﻘﺪﻳﻦ ﻭﻛﺬﺍ ﺇﻥ ﺗﻠﻒ ﺑﻌﺾ‬ ‫ﺍﻟﻤﺘﺎﻉ ﻧﻈﺮ ﻟﻘﻴﻤﺘﻪ‪.‬‬ ‫ﻧﺼﺎﺑﺎ ﺯﻛﻰ ﻋﻨﻪ ﻗﺒﻞ ﻓﻲ ﺗﺠﺮ ﻓﺤﺎﻝ ﻋﻠﻴﻪ ﺣﻮﻝ‪ ،‬ﻓﺈﻥ ﺯﺍﺩ ﻋﻠﻰ‬ ‫‬‫ﻭﻣﻦ ﺟﻌﻞ‬ ‫ﻣﺎ ﺟﻌﻞ ﻓﻴﻪ ﺯﻛﻰ ﻋﻠﻰ ﺍﻟﺰﺍﺋﺪ ﻭﺇﻥ ﻧﻘﺺ ﺑﺴﻌﺮ ﻓﻌﻞ ﺍﻟﻤﺠﻌﻮﻝ ﻭﺇﻥ ﺑﻌﻴﻨﻪ ﺯﻛﻰ‬ ‫ﺇﻥ ﻛﺎﻥ ﻓﻲ ﻗﻴﻤﺘﻪ ﺍﻟﻨﺼﺎﺏ ﻓﺄﻛﺜﺮ‪ ،‬ﻭﺇﻻ ﻓﺈﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﻣﺎ ﻳﻀﻢ ﺇﻟﻴﻪ ﻭﺍﻟﻮﻗﺖ‬ ‫ﺛﺎﺑﺖ ﻣﺎ ﺑﻘﻲ ﺍﻷﺻﻞ ﺯﻛﻰ ﻭﻫﺬﺍ ﻋﻠﻰ ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻘﻮﻟﻴﻦ ﻭﺩﻝ ﻋﻠﻴﻪ ﻣﺎ ﻗﻴﻞ‪:‬‬ ‫ﻣﻦ ﺟﻌﻞ ﺛﻼﺛﺔ ﻣﻦ ﻣﺎﻝ ﺯﻛﻰ ﻋﻨﻪ ﻗﺒﻞ ﻓﻲ ﺗﺠﺮ ﻓﺈﻥ ﺗﻠﻒ ﺑﻌﻀﻪ ﺍﻧﺘﻘﺾ ﻭﺇﻻ ﻓﺈﻥ‬ ‫ﻗﻮﻡ ﻭﻭﺟﺪ ﻓﻴﻪ ﻗﺪﺭ ﺍﻟﻨﺼﺎﺏ ﺯﻛﻰ ﻋﻨﺪ ﺣﻠﻮﻝ ﺍﻟﻮﻗﺖ ﻋﻠﻰ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻢ‬ ‫‬ ‫ﻳﻠﺰﻣﻪ ﺷﻲﺀ ﺣﺘﻰ ﻳﺒﻴﻊ ﺍﻟﺘﺠﺮ ﻓﻬﺬﺍ ﺍﻟﺨﻠﻒ ﻳﺪﻝ ﻋﻠﻰ ﺗﺴﺎﻭﻱ ﺍﻷﻣﺮﻳﻦ ﻋﻨﺪﻫﻢ‬ ‫ﺃﻋﻨﻲ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﺃﺩﻯ ﻋﻨﻪ ﻗﺒﻞ‪ ،‬ﻭﻣﻘﺎﺑﻠﻪ ﻭﺑﺎﻟﺠﻤﻠﺔ ﻓﻤﻦ ﺍﺳﺘﺄﺩﺍﻩ ﻋﻠﻰ ﻣﺎ ﺟﻌﻞ‬ ‫ﻓﻴﻪ ﻓﺎﻟﻤﺘﺎﻉ ﻋﻨﺪﻩ ﻛﺎﻟﻨﻘﺪ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﻋﻨﻪ ﻓﻲ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﺄﺩﺍﻩ ﻋﻠﻰ ﺍﻟﻘﻴﻤﺔ‬ ‫ﻓﻬﻲ ﻋﻨﺪﻩ ﻛﺎﻟﻤﺆﺩﻱ ﻋﻨﻪ ﻭﺍﻟﺠﺎﻣﻊ ﻇﺎﻫﺮ ﺣﺎﻟﻪ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻭﺍﻟﻌﺮﻭﺽ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺓ‪ :‬ﻓﻔﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ‬ ‫ﺣﺎﻝ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ ﻓﻲ ﻳﺪ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻣﺜﻞ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﻓﻴﻬﻤﺎ‬ ‫ﻳﻀﻢ ﻗﻴﻤﺘﻬﺎ ﺇﻟﻰ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫‪‬‬‫ﻣﺜﻠﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﻪ ﺩﺭﺍﻫﻢ ﻭﺩﻧﺎﻧﻴﺮ ﻓ ﺈﻧ‪ ‬ﻪ‬ ‫ﺃﻗﻞ ﻣﻦ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻬﺎ؛ ﻷ ‪‬‬ ‫ﻥ ﺯﻛﺎﺓ‬‫ﻳﻜﻦ ﻟﻪ ﺳﻮﺍﻫﺎ ﻭﻗﻴﻤﺘﻬﺎ ‬ ‫ﺍﻟﺘﺠﺎﺭﺓ ﻛﺎﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﻴﺮ‪ ،‬ﻭﺇﻥ ﺑﺎﻋﻬﺎ ﺑﺴﻠﻌﺔ ﺃﺧﺮﻯ ﻭﻧﻮﻯ ﺑﻬﺎ ﺍﻟﺘﺠﺎﺭﺓ‬ ‫ﻓﻬﻲ ﻟﻠﺘﺠﺎﺭﺓ)‪.(٢‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻣﻊ ﺷﺮﺣﻪ‪ ١٣٠/٣ :‬ ‪.١٤٠‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪.٣٧٦/٢ :‬‬ ‫‪321‬‬‫ﺯﻛﺎﺓ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻭﻣﺎ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﺮﻭﺽ ﺍﻟﺘﻲ ﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﺘﺠﺎﺭﺓ ﻓﻬﻲ‬ ‫ﺩﺍﺧﻠﺔ ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻛﻞ ﺳﻨﺔ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺘﺠﺎﺭﺓ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﺃﻭ ﻓﻲ ﻣﺎﻟﻪ ﺍﻟﺬﻱ ﻳﺤﻤﻞ ﺗﺠﺎﺭﺗﻪ ﻋﻠﻴﻪ ﻭﻳﺤﻤﻠﻪ ﻋﻠﻰ ﺗﺠﺎﺭﺗﻪ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‬ ‫ﻟﻠﺰﻛﺎﺓ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﻌﺮﻭﺽ ﺇﺫﺍ ﺍﺷﺘﺮﻱ ﺑﺄﻗﻞ ﻣﻦ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻭﺣﺎﻝ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺤﻮﻝ‪ ،‬ﻭﻫﻮ ﻳﺴﻮﻱ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ ﺣﺘﻰ ﻳﺤﻮﻝ‬ ‫ﻓﺼﺎﻋﺪﺍ ﺇﺫﺍ ﻛﺎﻥ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ‪،‬‬ ‫‬‫ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ‪ ،‬ﻣﺬ ﺻﺎﺭ ﻳﺴﻮﻱ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﻨﻈﺮ ﻓﻲ ﺗﺤﻮﻝ ﺍﻟﻘﻴﻤﺔ ﻓﻲ ﺍﻟﻌﺮﺽ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﺍﻷﺻﻞ ﻣﺎ ﺗﺠﺐ‬ ‫ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﻫﻮ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﺎﻥ ﺃﺻﻠﻪ‬ ‫ﺍﻟﺴﻨﺔ ﻭﺍﻟﻨﺼﺎﺏ ﻗﺎﺋﻢ‪ ،‬ﺛﻢ ﺣﺎﻟﺖ‬ ‫ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺛﻢ ﺍﻧﺤﻄﺖ ﻗﻴﻤﺘﻪ ﻓﻲ ﺷﻲﺀ ﻣﻦ ‪‬‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﻮ ﻗﻴﻤﺘﻪ ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ‬ ‫‪‬‬ ‫ﺗﻜﻮﻥ ﺑﺎﻷﺻﻞ ﻣﻦ ﺍﻟﺜﻤﻦ‪ ،‬ﻭﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻘﻴﻤﺔ ﻓﻼ ﻳﺮﻯ‬ ‫ﺍﻟﺴﻨﺔ ﺣﺘﻰ ﺻﺎﺭ ﺇﻟﻰ ﺣﺎﻝ ﻻ ﺗﺠﺐ‬ ‫ﻓﻴﻪ ﺯﻛﺎﺓ ﺇﺫﺍ ﺍﻧﺤﻄﺖ ﻗﻴﻤﺘﻪ ﻓﻲ ﺷﻲﺀ ﻣﻦ ‪‬‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻣﻦ ﺫﻫﺐ ﺃﻭ ﻓﻀﺔ ﺃﻭ ﺗﺠﺎﺭﺓ‬ ‫ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺷﻲﺀ ﻣﻦ ‪‬‬ ‫ﻏﻴﺮ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ)‪.(١‬‬ ‫‪  ٢٦٣‬ا‪ ./ -‬ا`‪.‬ء ‪ E‬اﻻ'‪N‬ع إ‪ R‬ا' رة وا‪:‬‬ ‫ﺻﻮﺭﺍ ﻛﺜﻴﺮﺓ ﻟﻌﺮﻭﺽ‬ ‫‬‫ﺃﻭﺭﺩ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻓﻲ ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‬ ‫ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﺑﻴﻦ ﺃﺛﺮ ﺗﺤﻮﻳﻞ ﺍﻟﻨﻴﺔ ﻓﻲ ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺇﻟﻰ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻗﻴﻞ‬ ‫ﻓﻲ ﺍﻵﻧﻴﺔ ﺍﻟﺘﻲ ﺗﺸﺘﺮﻯ ﻟﻠﺘﺠﺎﺭﺓ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ ﺍﻟﻨﻴﺔ ﻓﻴﻪ ﻟﻠﺮﺑﺢ‪ :‬ﺇﻧﻪ ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ‪،‬‬ ‫ﻭﺇﻥ ﻧﻮﻯ ﺑﻬﺎ ﺍﻟﺮﺑﺢ‪ ،‬ﻓﻔﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳﻨﻮﻱ ﺑﻪ ﻟﻠﺮﺑﺢ ﻓﻔﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ‬ ‫ﺣﻀﺮﺕ‪ ،‬ﻭﻣﻦ ﺍﺷﺘﺮﻯ ﺷﻴ ﺌﺎ ﻋﻠﻰ ﺃﻧﻪ ﻟﻠﺘﺠﺎﺭﺓ ﺛﻢ ﺣﻮﻝ ﻧﻴﺘﻪ ﻋﻠﻰ ﺃﻥ ﻳﻨﺘﻔﻊ ﺑﻪ‪،‬‬ ‫ﻓﺈﻥ ﺣﻮﻝ ﻧﻴﺘﻪ ﻗﺒﻞ ﺍﻟﺤﻮﻝ ﻟﻢ ﺗﻜﻦ ﻓﻴﻪ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻓﺈﻥ ﻋﺎﺩ ﺣﻮﻝ ﺑﻨﻴﺘﻪ ﻳﺮﻳﺪ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٥٩٠/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪322‬‬ ‫ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ ﻭﺣﺎﻝ ﺍﻟﺤﻮﻝ ﻣﻦ ﻳﻮﻡ ﻭﻗﻊ ﺍﻟﺸﺮﺍﺀ ﻓﻘﺪ ﻗﻴﻞ‪ :‬ﺍﺳﺘﺤﺎﻝ ﻋﻦ ﺣﺎﻝ‬ ‫ﺍﻟﺘﺠﺎﺭﺓ ﺛﻢ ﺣﻮﻝ ﺑﺎﻟﻨﻴﺔ ﺇﻟﻰ ﺍﻟﺘﺠﺎﺭﺓ ﻟﻢ ﻳﺘﺤﻮﻝ ﺑﺎﻟﻨﻴﺔ ﻭﻫﻮ ﻋﻠﻰ ﺣﺎﻟﺘﻪ ﺣﻴﺖ‬ ‫ﻳﺤﻮﻟﻪ ﻓﻲ ﺷﻲﺀ ﻏﻴﺮﻩ ﻳﺮﻳﺪ ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ ﺃﻭ ﺑﻴﻌﻪ ﺑﺬﻫﺐ ﺃﻭ ﻓﻀﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﺇﺫﺍ ﺣﻮﻝ ﻣﺎ ﻛﺎﻥ ﺍﺷﺘﺮﺍﻩ ﻣﻦ ﺍﻟﻤﺎﺷﻴﺔ ﻟﻠﺘﺠﺎﺭﺓ ﺍﻟﺴﺎﺋﻤﺔ‬ ‫ﺑﺎﻟﻨﻴﺔ ﺗﺤﻮﻝ ﺑﺎﻟﻨﻴﺔ ﺇﺫﺍ ﻛﺎﻥ ﻗﺒﻞ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻪ ﺑﺎﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺣﻮﻝ‬ ‫ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻟﻠﻜﺴﻮﺓ ﻭﻣﻦ ﺍﻵﻧﻴﺔ ﻟﻠﻤﻨﺎﻓﻊ‪ ،‬ﻭﻣﻦ ﺍﻟﺮﻗﻴﻖ ﻟﻠﺨﺪﻣﺔ ﺃﻭ ﺍﻟﻐﻠﺔ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻛﺎﻥ ﻗﺒﻞ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻪ ﺑﺎﻟﺤﻮﻝ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﺇﺫﺍ ﺛﺒﺖ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﻟﻐﻴﺮ‬ ‫ﻣﻌﻨﻰ ﺍﻟﺘﺠﺎﺭﺓ ﺑﻞ ﻟﻠﻤﻨﺎﻓﻊ ﺑﺘﺤﻮﻳﻞ ﻣﻨﻪ ﺃﻭ ﺍﺷﺘﺮﺍﻩ ﻋﻠﻰ ﺫﻟﻚ ﺃﻭ ﺑﻮﺟﻪ ﻣﻦ‬ ‫ﺍﻟﻮﺟﻮﻩ ﻓﺤﻮﻟﻪ ﺑﺎﻟﻨﻴﺔ ﺇﻟﻰ ﺍﻟﺘﺠﺎﺭﺓ ﻟﻢ ﻳﺘﺤﻮﻝ ﺑﺎﻟﻨﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺃﺻﻠﻪ ﺍﻟﺬﻱ ﻗﺪ‬ ‫ﺛﺒﺖ ﻟﻪ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺘﺤﻮﻝ ﺇﻟﻰ ﺍﻟﺘﺠﺎﺭﺓ ﺣﺘﻰ ﻳﻨﻘﻠﻪ ﺇﻟﻰ ﻏﻴﺮﻩ ﺑﺒﻴﻊ ﺃﻭ ﺑﺪﺍﻝ ﺃﻭ‬ ‫ﻳﺮﻳﺪ ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ‪.‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﺭﺟﻞ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺷﻬﺮ ﻣﻌﺮﻭﻑ‪ ،‬ﻓﺠﺎﺀ ﻭﻗﺖ ﻣﺤﻞ ﺯﻛﺎﺗﻪ‬ ‫ﻭﻟﻴﺲ ﻣﻌﻪ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻣﻌﻪ ﺣﺐ ﺃﻭ ﺗﻤﺮ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‬ ‫ﻳﺮﻳﺪ ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﺟﺎﺀ ﻭﻗﺖ ﺯﻛﺎﺗﻪ ﻭﻟﻴﺲ ﻣﻌﻪ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ‬ ‫ﻗﻮﻡ ﻣﺎ ﻣﻌﻪ ﻣﻦ ﺍﻟﺤﺐ ﻭﺍﻟﺘﻤﺮ‪ ،‬ﻭﺃﺧﺮﺝ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﻴﻤﺘﻪ ﺗﺒﻠﻎ‬ ‫ﺍﻟﺰﻛﺎﺓ ‬ ‫ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻳﺤﻤﻞ ﻣﺎ ﺑﻘﻲ ﻣﻌﻪ ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ ﻋﻠﻰ ﺍﻟﻘﻴﻤﺔ ﻭﻳﺨﺮﺝ ﻣﻦ ﺟﻤﻴﻌﻪ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﺩﻳﻦ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻏﻴﺮ ﺣﺎ ‪‬ﻝ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﻓﻴﻪ ﺯﻛﺎﺓ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﺖ‬ ‫ﻗﺒﻀﻪ ﺃﺧﺮﺝ ﻣﻨﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻟﻮ ﻟﻢ ﻳﻘﺒﻀﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻣﻘﺪﺭﺓ ﻣﻦ ﻗﺒﻀﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺣﺎﻝ ﻭﻗﺘﻪ ﻋﻠﻰ ﻏﺎﺋﺐ ﺃﻭ ﻣﻌﺴﺮ‪ ،‬ﺃﻭ ﻣﻦ ﻳﺨﺎﻑ ﻣﻄﻠﻪ‪ ،‬ﻓﺈﺫﺍ ﻗﺒﻀﻪ‬‫‪‬‬ ‫ﺃﺧﺮﺝ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ‬ ‫ﺳﻠﻔﺎ ﻭﺟﺎﺀ ﻭﻗﺖ ﺯﻛﺎﺗﻪ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﺃﺧﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻦ‬ ‫ﺭﺃﺱ ﻣﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺃﺧﺮﺟﻬﺎ ﻣﻦ ﺍﻟﺴﻠﻒ ﺇﺫﺍ ﻗﺒﻀﻪ ﻣﻦ ﺃﻱ ﻧﻮﻉ ﻛﺎﻥ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻣﺎ‬ ‫ﻛﺎﻥ ﻣﻦ ﺫﻟﻚ ﺃﻭﻓﺮ ﻓﻬﻮ ﺃﺣﺐ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻭﻋﻠﻴﻪ ﺩﻳﻦ‬ ‫ﻳﺤﻴﻂ ﺑﻤﺎﻟﻪ ﺇﻥ ﻗﻀﻰ ﻣﻨﻪ ﺩﻳﻨﻪ ﻟﻢ ﻳﺒﻖ ﻋﻨﺪﻩ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ؟‬ ‫‪323‬‬‫ﺯﻛﺎﺓ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻭﻣﺎ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ‬ ‫ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻧﻮﻯ ﻗﻀﺎﺀ ﺩﻳﻨﺔ ﻓﻲ ﺳﻨﺔ ﻟﻢ ﺗﻜﻦ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻨﻮﻱ‬ ‫ﻗﻀﺎﺀ ﺩﻳﻨﻪ ﻓﻲ ﺳﻨﺘﻪ ﻓﻌﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎﻟﻪ‪...‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﺭﺟﻞ ﻛﺎﻧﺖ ﻋﻨﺪﻩ ﻏﻨﻢ ﺃﻭ ﺑﻘﺮ ﺳﺎﺋﻤﺔ ﺗﺠﺮﻱ ﻓﻴﻬﺎ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻓﻘﺒﻞ‬ ‫ﺃﻥ ﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﺑﺸﻬﺮ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﻧﻮﻯ ﺑﻬﺎ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻟﻪ ﺗﺠﺎﺭﺓ ﺗﺠﺐ‬ ‫ﻓﻴﻬﺎ ﺍﻟﺼﺪﻗﺔ‪ :‬ﺇﻥ ﻓﻴﻬﺎ ﺻﺪﻗﺔ ﺍﻟﺴﺎﺋﻤﺔ ﻣﺎ ﻟﻢ ﻳﺤﻮﻟﻬﺎ ﺑﻀﺎﻋﺔ ﺃﺧﺮﻯ ﺃﻭ ﺩﺭﺍﻫﻢ‪ ،‬ﻓﻤﺎ‬ ‫ﻟﻢ ﻳﺤﻮﻟﻬﺎ ﻓﻬﻲ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺴﺎﺋﻤﺔ‪ ،‬ﻭﻳﻌﻄﻲ ﺻﺪﻗﺘﻬﺎ ﻛﻞ ﺳﻨﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻌﻪ ﻫﺬﻩ‬ ‫ﺍﻟﻤﺎﺷﻴﺔ ﻟﻠﺘﺠﺎﺭﺓ ﻓﻘﺒﻞ ﺃﻥ ﻳﺤﻮﻝ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ ﺑﺸﻬﺮ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ ﺣﻮﻟﻬﺎ‬ ‫ﺳﺎﺋﻤﺔ ﺑﺎﻟﻨﻴﺔ ﻓﺤﺎﻝ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ ﺗﺠﺎﺭﺗﻪ ﺃﻥ ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻬﺎ‬ ‫ﺍﻟﺤﻮﻝ ﻣﺬ ﻧﻮﻯ ﺑﻪ ﻟﻠﺴﺎﺋﻤﺔ ﻭﻫﺬﺍ ﻣﺨﺎﻟﻒ ﻟﻸﻭﻝ‪...‬‬ ‫ﻏﻨﻤﺎ ﺃﻭ ﻏﻴﺮﻫﺎ ﻣﻦ‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻪ ﻏﻨﻢ ﻗﺪ ﺣﺎﻝ ﻋﻠﻴﻬﺎ ﻣﻌﻪ ﺣﻮﻝ ﺛﻢ ﺑﺎﺩﻝ ﺑﻬﺎ ‬ ‫ﺑﻘﺮﺍ‬‫ﺍﻟﻤﺎﺷﻴﺔ ﻟﺰﻣﻪ ﻣﻦ ﺯﻛﺎﺗﻬﺎ ﻋﻠﻰ ﻗﺪﺭ ﻋﺪﺩﻫﺎ ﺑﻌﺪ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﺇﻥ ﺑﺎﺩﻝ ﺑﻬﺎ ‬ ‫ﺇﺑﻼ ﺃﻭ ‬ ‫ﻗﺒﻞ ﺍﻟﺤﻮﻝ ﺃﻭ ﺑﺎﻋﻬﺎ ﺑﺪﻧﺎﻧﻴﺮ ﻭﺩﺭﺍﻫﻢ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻤﺎﺷﻴﺔ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻬﺎ‬ ‫ﺣﻮﻝ ﻣﺬ ﻣﻠﻜﻬﺎ‪ ،‬ﻭﺇﻥ ﺑﺎﺩﻝ ﺑﻪ ﻓﻜﺬﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﺑﺎﺩﻝ ﺑﺸﻲﺀ ﻣﻨﻬﺎ ﻣﻦ ﺫﻟﻚ‬ ‫ﺍﻟﺠﻨﺲ ﻭﺑﻘﻲ ﺷﻲﺀ ﻣﻨﻬﺎ ﻓﻲ ﻳﺪﻩ ﻣﺎ ﻗﺪ ﺣﺎﻝ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ ﻭﻭﺟﺒﺖ ﻓﻴﻪ ﺍﻟﺼﺪﻗﺔ‪،‬‬ ‫ﺃﻭ ﻳﺠﺒﺮ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺣﻮﻟﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺒﺪﻝ ﻣﻨﻬﺎ‬ ‫ﻳﻘﻮﻡ ﻣﻘﺎﻣﻬﺎ ﻛﺎﻧﺖ ﺍﻟﺪﻧﺎﻧﻴﺮ ﻭﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺜﻴﺎﺏ ﻟﻮ ﺑﺎﺩﻝ ﺑﻬﺎ ﺗﻘﻮﻡ ﻣﻘﺎﻣﻬﺎ ﺯﻛﻴﺖ‬ ‫ﺇﺫﺍ ﺣﺎﻝ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ ﻣﺬ ﻣﻠﻜﻬﺎ ﺯﻛﺎﺓ ﺍﻟﻤﺎﺷﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﺠﺎﺭﺓ ﻣﻤﺎ ﻓﻲ ﻳﺪﻩ ﻣﻦ‬ ‫ﺩﻳﻨﺎﺭﺍ ﻓﺎﺷﺘﺮﻯ ﺑﻬﺎ‬ ‫‬‫ﺍﻟﺜﻤﺮﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻳﻤﻠﻚ ﺃﻗﻞ ﻣﻦ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺃﻭ ﻋﺸﺮﻳﻦ‬ ‫ﻋﺮﻭﺿﺎ ﻟﻠﺘﺠﺎﺭﺓ ﻓﺒﺎﻉ ﺍﻟﻌﺮﻭﺽ ﻣﻦ ﻳﻮﻡ ﻣﻠﻜﻪ ﻻ ﻣﻦ ﻳﻮﻡ ﻣﻠﻚ ﺍﻟﺪﺭﺍﻫﻢ‪...‬‬ ‫‬ ‫ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﻏﻠﻪ ﻣﻦ ﻣﺎﻟﻪ ﻓﺰﻛﺎﻩ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺮﺓ‪ ،‬ﺃﻭ ﻋﻨﺪﻩ ﺧﺪﻡ ﺃﻭ ﺩﻭﺍﺏ ﺃﻭ‬ ‫ﺛﻴﺎﺏ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺪﺧﻠﻪ ﻓﻲ ﺗﺠﺎﺭﺗﻪ ﺃﻧﻪ ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ ﻣﻦ ﻗﺒﻞ ﺍﻟﺘﺠﺎﺭﺓ ﺣﺘﻰ ﻳﻘﺒﻠﻪ ﻓﻲ‬ ‫ﻧﻮﻉ ﺁﺧﺮ ﺃﻭ ﻳﺒﻴﻌﻪ ﺑﺪﺭﺍﻫﻢ ﺃﻭ ﺫﻫﺐ ﺛﻢ ﻳﻌﻄﻲ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻛﻞ ﺫﻟﻚ ﺇﺫﺍ ﻭﺟﺒﺖ ﻋﻠﻴﻪ)‪.(١‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ٥٩١/٣ :‬ ‪.٥٩٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪324‬‬ ‫‪ ٢٦٤‬ز ة  رة ا‪ A3B‬وا‪:IN‬‬ ‫ﻭﺍﻟﻔﻀﺔ ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫‬‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻭﺃ‪‬ﻣﺎ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ ﻣﻦ ﺍﻟﺬﻫﺐ‬ ‫ﺑﻌﻀﺎ‪ ،‬ﻭﺃﺧﺮﺝ ﻣﻨﻬﺎ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﺿﻢ ﺫﻟﻚ ﺇﻟﻰ ﺑﻌﻀﻪ ‬ ‫ﺫﻫﺐ ﻭﻓﻀ‪ ‬ﺔ ﻭﺳﻠﻌﺔ ﻓﻲ ﻣﺘﺎﻉ ‬ ‫ﺃﻭﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﺬﻱ ﻳﻜﻤﻞ ﺑﻪ ﻣﻘﺪﺍﺭ ﺍﻟﺪﻧﺎﻧﻴﺮ ﻣﻦ ﺍﻟﺴﻠﻊ ﻳﻜﻤﻞ ﺑﻪ ﻣﻘﺪﺍﺭ ﺍﻟﺪﺭﺍﻫﻢ‪.‬‬ ‫‬‫‬‫‬ ‫ﺑﻊ‬‫ﺍﻟﺬ ﻫﺐﻭ ‪‬‬ ‫ﺍﻟﻔﻀﺔ ﺭ ‬‫ﻦ ‪‬‬‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨ‪‬ﺒ ﻲ ﮊ ﺃﻧ‪ ‬ﻪ ﻗﺎﻝ‪» :‬ﻓﻲ ‪‬‬ ‫ﺍﻟﺮ ‪‬ﻗﺔ ﻣ ‬ ‫ﺍﻟﻌ ﺸﺮ«)‪ .(١‬ﻭﻻ ﻳﺸﺒﻪ ﺇ ﻟﻰ ﺣﻜﻢ ﺍﻟﺜﻤﺎﺭ ﻭﺣﻜﻢ ﺍﻟﺴﻮﺍﺋﻢ‪ .‬ﻭﺗﺄﻭﻳﻞ ﻗﻮﻝ ﺍﻟﻨ‪‬ﺒ ﻲ ﮊ ‪:‬‬ ‫‬ ‫‬ ‫ﺻﺪ ﻗﺔ«)‪ ،(٢‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺳﻮﺍﻫﺎ‪ .‬ﺃﻻ ﺗﺮﻯ ﻛﻴﻒ‬‫ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺲﺃﻭﺍﻕ ‬ ‫ﻴﺲ ‬ ‫» ﻟ ‬ ‫ﺣﻜﻤﻬﺎ ﻣﻊ ﺍﻟﺴﻠﻊ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻭﻣﻊ ﺍﻟﻌﺮﻭﺽ‪.‬‬ ‫ﺩﻳﻨﺎﺭﺍ ﻓﻌﻠﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ‬ ‫‬‫ﻓﺈﺫﺍ ﺣﺎﻝ ﺍﻟﺤﻮﻝ ﻭﻣﻌﻪ ﻣﺎﺋﺘﺎ ﺩﺭﻫﻢ ﻭﻋﺸﺮﻭﻥ‬ ‫ﻧﻘﺼﺖ ﻓﻴﻤﺎ ﺑﻴﻦ ﺫﻟﻚ؛ ﻷ ‪‬ﻥ ﺍﻟﺴﻠﻌﺔ ﻟﻠﺘﺠﺎﺭﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﻴﻤﺘﻬﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ‪ .‬ﺃﻻ‬ ‫ﺿﻤﻪ ﺇﻟﻴﻬﺎ)‪.(٣‬‬ ‫ﺩﺭﻫﻤﺎ ‬ ‫‬‫ﻛﻞ ﻳﻮﻡ‬ ‫ﺗﺮﻯ ﺃﻥ ﻣﻦ ﻣﻠﻚ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﻭﻛﺎﻥ ﻳﻜﺴﺐ ‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪.٣٧٥/٢ :‬‬ ‫‪325‬‬ ‫أم ز ة ا‪a‬دن وا ز‬ ‫‪ ٢٦٥‬ز ة ا‪a‬دن وا ز‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻓﺄ ‪‬ﻣﺎ ﺍ ﻟﻤﻌﺎﺩﻥ‪ :‬ﻓﻘﺪ ﻭﻗﻊ ﺍﻻﺧﺘﻼﻑ‬ ‫ﻗﻮﻡ‪ :‬ﻻ ﺷﻲﺀ ﻓﻴﻬﺎ‪،‬‬ ‫ﻗﻮﻡ‪ :‬ﻫﻲ ﻣﺜﻞ ﺍﻟﺮﻛﺎﺯ ﻭﻓﻴﻬﺎ ﺍﻟﺨﻤﺲ‪ .‬ﻭﻗﺎﻝ ‬ ‫ﻓﻴﻬﺎ؛ ﻓﻘﺎﻝ ‬ ‫ﻭﻫﻮ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪.‬‬ ‫ﻭﺍﻟﺮﻛﺎﺯ‪ :‬ﻣﺎ ﺃﺭﻛﺰ ﻓﻲ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀ‪ ‬ﺔ‪ .‬ﻭﻻ ﺧﻤﺲ ﻭﻻ ﺯﻛﺎﺓ‬ ‫ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻴﻤﺎ ﻳﺨﺮﺝ ﻣﻦ ﺍ ﻟﻤﻌﺎﺩﻥ ﻣﻦ ﺍﻟﺼﻔﺮ ﻭﺍﻟﺤﺪﻳﺪ ﻭﻻ ﻏﻴﺮﻩ‪.‬‬ ‫‬ ‫ﻭﻫﻲ ﻓﻲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀ‪ ‬ﺔ ﺣﻴﻦ ﻳﺤﻮﻝ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ ﻋﻨﺪ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﺗﻜﻮﻥ ﻣ ‪‬ﻤﺎ‬ ‫ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺛ ‪‬ﻢ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍ ﻟﻤﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ‪ ،‬ﻭﻣﻦ‬ ‫ﺭﻛﺎﺯﺍ؛ ﻷ ‪‬ﻥ‬ ‫‬‫ﻣﺜﻘﺎﻻ ﻧﺼﻒ ﻣﺜﻘﺎﻝ‪ ،‬ﻭﻟﻢ ﻳﺠﻌﻠﻮﺍ ﻣﺎ ﻳﺨﺮﺝ ﻣﻦ ﺍ ﻟﻤﻌﺎﺩﻥ‬‫‬‫ﻋﺸﺮﻳﻦ‬ ‫ﺍﻟﺮﻛﺎﺯ ﻓﻴﻪ ﺍﻟﺨﻤﺲ)‪.(١‬‬ ‫‪‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺍﻟﺮﻛﺎﺯ ﻛﻨﻮﺯ ﺍﻟﺠﺎﻫﻠﻴﺔ‪ ،‬ﻭﻭﺍﻓﻘﻬﻢ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﺃﻫﻞ ﺍﻟﺤﺠﺎﺯ‪ .‬ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻋﻨﺪﻫﻢ ﺃﻧ‪‬ﻪ ﺍﻟﻤﻌﺎﺩﻥ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﻋﻨﺪﻱ ﻣﺎ ﻗﺎﻟﻪ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻷﻥ ﺍﺳﻢ ﺍﻟﺮﻛﺎﺯ ﻣﺄﺧﻮﺫ ﻣﻦ ﺃﺭﻛﺰ ﺍﻟﺮﻣﺢ ﻓﺄﺛﺒﺖ ﺃﺻﻠﻪ‪ ،‬ﻓﻄﺮﻳﻘﺔ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ ﻭﻣﻦ ﻭﺍﻓﻘﻬﻢ ﺃﻫﺪﻯ ﻣﻦ ﻃﺮﻳﻘﺔ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ﻓﻲ ﻫﺬﺍ ﻭﻓﻲ ﻏﻴﺮﻩ)‪.(٢‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٦٠/٢ :‬ ‪.١١٦١‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ‪.٦٢٠/١ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪326‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﻓﻲ ﺍﻟﺮﻛﺎﺯ ﺍﻟﺨﻤﺲ«‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺰﻫﺮﻱ ﻭﻣﺎﻟﻚ ﺑﻦ‬ ‫ﺃﺣﺪﺍ ﺧﺎﻟﻒ ﺫﻟﻚ‬ ‫ﺃﻧﺲ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻲ ﺛﻮﺭ ﻭﺍﻟﻨﻌﻤﺎﻥ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻻ ﻧﻌﻠﻢ ﺃﻥ ‬ ‫ﺇﻻ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻓﺈﻧﻪ ﻓﺮﻕ ﺑﻴﻦ ﻣﺎ ﻳﺆﺧﺬ ﻣﻨﻪ ﻓﻲ ﺃﺭﺽ ﺍﻟﺤﺮﺏ ﻭﺃﺭﺽ‬ ‫ﺍﻟﻌﺮﺏ ﻓﺄﻭﺟﺐ ﺍﻟﺨﻤﺲ ﻓﻴﻪ ﺇﺫﺍ ﻣﺎ ﻭﺟﺪ ﻓﻲ ﺃﺭﺽ ﺍﻟﺤﺮﺏ ﻓﻔﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺑﻈﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ ﺃﻗﻮﻝ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺑﻤﺎ ﻳﺸﺒﻪ ﻣﻌﺎﻧﻲ‬ ‫ﺍﻻﺗﻔﺎﻕ ﺃﻥ ﻓﻴﻪ ﺍﻟﺨﻤﺲ ﻭﻫﻮ ﻣﻌﻬﻢ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻛﻨﻮﺯ ﺍﻟﺠﺎﻫﻠﻴﺔ ﺇﻥ ﻛﺎﻥ ﺃﺭﺍﺩ‬ ‫ﺑﺎﻟﺮﻛﺎﺯ ﻣﻌﻨﻰ ﻛﻨﻮﺯ ﺍﻟﺠﺎﻫﻠﻴﺔ‪ .‬ﻭﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺘﻠﻒ ﻓﻲ ﺛﺒﻮﺕ ﺍﻟﺨﻤﺲ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻲ ﺷﺮﺡ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﺮﻭﻱ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ‬ ‫ﺯﻳﺪ ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺟﺮﺡ ﺍﻟﻌﺠﻤﺎﺀ ﺟﺒﺎﺭ‪،‬‬ ‫ﻭﺍﻟﺒﺌﺮ ﺟﺒﺎﺭ‪ ،‬ﻭﺍﻟﻤﻌﺪﻥ ﺟﺒﺎﺭ‪ ،‬ﻭﻓﻲ ﺍﻟﺮﻛﺎﺯ ﺍﻟﺨﻤﺲ«)‪ :(٢‬ﻗﻮ ﻟﻪ‪» :‬ﻭﻓﻲ ﺍﻟﺮﻛﺎﺯ‬ ‫ﺃﻭﻟﻪ ﻣﺨ ‪‬ﻔ ﻔﺎ ﻋﻠﻰ ﻭﺯﻥ ﻛﺘﺎﺏ‪ ،‬ﻫﻮ ﻣﺼﺪﺭ ﺑﻤﻌﻨﻰ‬ ‫ﺲ«؛ ﺍﻟﺮﻛﺎﺯ ﺑﻜﺴﺮ ‪‬‬ ‫ﺍﻟﺨﻤ ‬ ‫‬ ‫ﺍﻟﻤﺮﻛﻮﺯ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺪﻓﻮﻥ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻣﺎ ﻛﺎﻥ ﻣﻦ‬‫‬‫ﺍﻟﻤﻔﻌﻮﻝ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺍﻟﺨﻤ ﺲ ﻛﺎﻟﻐﻨﻴﻤﺔ‪ ،‬ﻷﻧ‪‬ﻪ ﻣﻦ ﺃﺷﻴﺎﺀ ﺍﻟﻤﺸﺮﻛﻴﻦ‪،‬‬ ‫‬‫ﺩﻓﻦ ﺍﻟﺠﺎﻫﻠ ‪‬ﻴﺔ‪ ،‬ﻭﻟﻬﺬﺍ ﻭﺟﺐ ﻓﻴﻪ‬ ‫ﻭﻫﺬﺍ ﻓﻴﻤﺎ ﺇﺫﺍ ﻭﺟﺪﻩ ﻓﻲ ﻣﺒﺎﺡﻣﻦ ﺍﻷﺭﺽ ﻭﻭﺟﺪ ﻋﻠﻴﻪ ﻋﻼﻣﺔ ﺍﻟﻤﺸﺮﻛﻴﻦ‬ ‫ﻛﺎﻟﺼﻠﻴﺐ ﻭﻧﺤﻮﻩ‪ ،‬ﻓﺈﻥ ﻭﺟﺪﻩ ﻓﻲ ﻣﻠﻚﺍﻟﻐﻴﺮ ﻣﻦ ﺩﺍﺭﺃﻭ ﺃﺭﺽﻓﻘﻴﻞ‪ :‬ﻫﻮ‬ ‫ﻟﻠﻮﺍﺟﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻤﺎﻟﻚ ﺍﻷﺭﺽ ﺃﻭ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﻻ ﻳﺄﺧﺬﻩ ﻋﻨﺪﻧﺎ ﺇ ‪‬ﻻ ﻣﻦ ﻳﺄﺧﺬ ﺍﻟﻐﻨﻴﻤﺔ‪،‬‬ ‫ﺻﺒﻲ‪ ،‬ﻭﻻ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺨﻤﺲ ﻋﻨﺪﻧﺎ ﺇ ‪‬ﻻ‬‫‪‬‬‫ﻋﺒﺪ ﻭﻻ ﺍﻣﺮﺃ ﺓ ﻭﻻ‬ ‫ﻓﻼ ﻳﺄﺧﺬﻩ ﺫ ‪‬ﻣﻲ ﻭﻻ ‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻷ ‪‬ﻥ ﻣﺎ ﺩﻭ ﻧ ﻬﺎ ﻻ ﻳﺨ ‪‬ﻤ ﺲ‪ ،‬ﻭﻟﻌ ‪‬ﻞ ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺟﻪ‬ ‫‬‫ﺇﺫﺍ ﻛﺎﻥ ﺧﻤﺴﺔ ﺩﻭﺍﻧﻖ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٩١/١٨ :‬‬ ‫)‪ (٢‬ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪ ،٨٥‬ﺭﻗﻢ ‪ ،٣٣٤‬ﺝ ‪ ،٢‬ﺹ ‪ ،١٥٥‬ﺭﻗﻢ ‪ ،٦٠٠‬ﻭﺭﻭﺍﻩ ﺍﻟﺠﻤﺎﻋﺔ ﺑﺴﻨﺪﻫﻢ‬ ‫ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪.‬‬ ‫‪327‬‬‫ﺃﺣﻜﺎﻡ ﺯﻛﺎﺓ ﺍﻟﻤﻌﺎﺩﻥ ﻭﺍﻟﺮﻛﺎﺯ‬ ‫‬ ‫ﻓﻲ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺑﺎﺏ ﺍﻟﻨﺼﺎﺏ‪ ،‬ﻭﻛﻔﻰ ﺑﻪ ﺣﺎﺫﻗﺎ ﺣﻴﺚ ﺃﺷﺎﺭ ﺇﻟﻰ ﺷﻲﺀ‬ ‫ﻟﻢ ﻳﺬﻛﺮ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ .‬ﻭﺇ ﻥ ﻟﻢ ﻳﻮﺟﺪ ﻋﻠﻴﻪ ﻋﻼﻣﺔ ﺍﻟﻤﺸﺮﻛﻴﻦ ﺃﻭ ﻭﺟﺪ ﻋﻠﻴﻪ‬ ‫ﺃﺣﻜﺎﻣﻬﺎ‪.‬‬ ‫‬‫ﻋﻼﻣﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﺈﻧ‪‬ﻪ ﻟﻘﻄ ﺔ ﻭﻓﻴﻪ‬ ‫ﺍﻟﻌﻠﻘﻤﻲ ﻋﻦ ﺷﻴﺨﻪ ﺃﻧ‪‬ﻪ ﻭﻗﻊ ﻓﻲ ﺯﻣﻦ‬ ‫‪‬‬‫ﺛﻢ ﺯﺍﺩ ﺍﻟﺴﺎﻟﻤﻲ ﻓﺎﺋﺪﺓ ‬ ‫ﻗﺎﺋﻼ‪ :‬ﺫﻛﺮ‬ ‫‬ ‫ﺭﺟﻼ ﺭﺃﻯ ﺍﻟﻨﺒﻲ ﮊ ﻓﻲ ﺍﻟﻨﻮﻡ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﺫﻫﺐ ﺇﻟﻰ‬ ‫ﺍﻟﻌ ‪‬ﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺃ ‪‬ﻥ‬ ‫ﺭﻛﺎﺯﺍ ﻓﺨﺬ ﺫﻟﻚ ﻭﻻ ﺧ ﻤ ﺲ ﻋﻠﻴﻚ ﻓﻴﻪ‪ ،‬ﻓﻠ ‪‬ﻤﺎ ﺃﺻﺒﺢ‬‫‬‫ﻣﻮﺿﻊ ﻛﺬﺍ ﻓﺎﺣﻔﺮﻩ ﻓﺈﻥ ﻓﻴﻪ‬ ‫ﺫﻫﺐ ﺇﻟﻰ ﺍﻟﻤﻮﺿﻊ ﻓﺤﻔﺮﻩ ﻓﻮﺟﺪ ﺍﻟﺮﻛﺎﺯ‪ ،‬ﻓﺎﺳﺘﻔﺘﻰ ﻋﻠﻤﺎﺀ ﻋﺼﺮﻩ ﻓﺄﻓﺘﻮﻩ ﺑﺄﻧ‪‬ﻪ‬ ‫ﺍﻟﺨﻤﺲ‪،‬‬ ‫‬‫ﻟﺼﺤﺔ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﻭﺃﻓﺘﻰ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﺄ ‪‬ﻥ ﻋﻠﻴﻪ‬ ‫‪‬‬‫ﻻ ﺧﻤﺲ ﻋﻠﻴﻪ‬ ‫‪‬ﻝ ﻣﻨﺎﻣﻪ ﻣﻨﺰﻟﺔ ﺣﺪﻳﺚ ﺭﻭﻱ ﺑﺎﺳﻨﺎﺩ ﺻﺤﻴﺢ‪ ،‬ﻭﻗﺪ ﻋﺎﺭﺿﻪ‬ ‫ﻗﺎﻝ‪ :‬ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﻨﺰ ‬ ‫ﺍﻟﺨﻤﺲ«‪،‬‬ ‫‬‫ﺍﻟﻤﺨﺮﺝ ﻓﻲ ﺍﻟﺼﺤﻴﺤﻴﻦ‪» :‬ﻓﻲ ﺍﻟﺮﻛﺎﺯ‬ ‫‪‬‬‫ﺍﻟﺤﺪﻳﺚ‬ ‫‬‫ﺃﺻﺢ ﻣﻨﻪ ﻭﻫﻮ‬ ‫‪‬‬‫ﻣﺎ ﻫﻮ‬ ‫ﺑﺘﻌﺎﺭﺽ ﺍﻟﻤﻨﺎﻡ ﻭﺍﻟﺤﺪﻳﺚ ﻓﺈﻧ‪‬ﻪ‬ ‫‬‫ﻗﻠﺖ‪ :‬ﻭﺍﻟﺤ ‪‬ﻖ ﻋﻨﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﺇ ‪‬ﻻ ﻓﻲ ﻗﻮﻟﻪ‬ ‫‬ ‫ﻻ ﺗﻌﺎﺭﺽ ﻫﻨﺎ ﻷ ‪‬ﻥ ﺍﻷﺣﻜﺎﻡ ﻻ ﺗﺒﻨﻰ ﻋﻠﻰ ﺍﻟﻤﻨﺎﻡ‪ ،‬ﻭﻗﺪ ‪‬‬ ‫ﺗﻘﺮﺭﺕ ﺍﻟﺸﺮﻳﻌﺔ‬ ‫ﺨﺼﺺ ﻻﻧﻘﻄﺎﻉ ﺍﻟﻮﺣﻲ‪،‬‬‫ﺑﻌﺪﻩ ﻭﻻ ﻣ ‪‬‬ ‫ﻭﺍﺳﺘﻘﺮﺕ ﺑﺎﻧﻘﻀﺎﺀ ﺃﺟﻠﻪ ‪ ، ‰‬ﻓﻼ ﻧﺎﺳﺦ ‬ ‫‪‬‬ ‫ﺍﻟﺨﻤﺲ‬ ‫‬‫‪‬‬ ‫ﺍﻟﻤﺤﺸﻲ ﻛﻴﻒ ﺍﺳﺘﻈﻬﺮ ﺍﻟﻘﻮ ﻝ ﺑﺮﻓﻊ‬ ‫ﻭﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺍﻟﻌﺠﺐ ﻣﻦ‬ ‫ﺍﻋﺘﺒﺎﺭﺍ ﺑﺎﻟﻤﻨﺎﻡ‪ ،‬ﻭﺟﻌﻞ ﺫﻟﻚ ﻛﺎﻟﺘﺨﺼﻴﺺ ﻓﻲ ﺯﻣﺎﻧﻪ ﮊ ﻭﺍﻟﻔﺮﻕ ﻭﺍﺿﺢ؛ ﺃﺭﺃﻳﺖ‬‫‬ ‫‬ ‫ﺧﻤﺮ ﻭﻫﻮ ﻟﻚ‬‫ﺭﺟﻞ ﺃ ‪‬ﻥ ﺍﻟﻨﺒﻲ ﻗﺎﻝ ﻟﻪ‪ :‬ﺇ ‪‬ﻥ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﻔﻼﻧﻲ ﺩ ‪‬ﻥ‬ ‫‬‫ﻟﻮ ﺭﺃﻯ‬ ‫ﻛﻼ ﻭﺭ ‪‬ﺑﻲ ﻭﺣﺎﺷﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻥ ﻳﺒﻴﺢ‬‫ﻣﺒﺎﺡ‪ ،‬ﺃﻳﺤﻞ‪ ‬ﻟﻬﺬﺍ ﺃﻥ ﻳﺸﺮﺑﻪ؟ ‪‬‬‫‬‫ﺧﺎﺻﺔ‬ ‫‪‬‬ ‫ﻋﺠﺎﺋﺐ‪ ،‬ﻭﻗﺪ ﻳﻈ ‪‬ﻦ ﺍﻟﺮﺍﺋﻲ ﺃﻧ‪‬ﻪ ﺭﺃﻯ ﺍﻟﻨﺒﻲ ﻭﻟﻴﺲ ﻫﻮ‬ ‫‬‫ﺣﺮﻡ ﺍﷲ‪ .‬ﻭﻓﻲ ﺍﻟﻤﻨﺎﻡ‬ ‫ﻣﺎ ‪‬‬ ‫ﺫﻟﻚ‪ ،‬ﻟﻜ ‪‬ﻦ ﺟﻬﻠﻪ ﺑﻪ ﺃﻭﻗﻌﻪ ﻓﻲ ﺍﻟﻮﻫﻢ)‪.(١‬‬ ‫‪ ٢٦٦‬ذ  ا]'ﻼ‪ TN ./ )/‬ا ز‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ٧٩/٢ :‬ ‪.٨١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪328‬‬ ‫ﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ :‬ﺍﻟﺮﻛﺎﺯ ﺍﻟﻤﺪﻓﻮﻥ ﺩﻓﻦ ﺍﻟﺠﺎﻫﻠﻴﺔ‪ ،‬ﺩﻭﻥ ﺍﻟﻤﻌﺎﺩﻥ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﺑﻮ ﺛﻮﺭ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺟﻤﻴﻌﺎ‬ ‫‬‫ﺟﻤﻴﻌﺎ‪ ،‬ﻭﻓﻴﻬﻤﺎ‬ ‫‬‫ﺍﻟﺰﻫﺮﻱ ﻭﺃﺑﻮ ﻋﺒﻴﺪ‪ :‬ﺍﻟﺮﻛﺎﺯ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺪﻓﻮﻥ ﻭﺍﻟﻤﻌﺪﻥ‬ ‫ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﻤﻌﺎﺩﻥ ﺍﻟﺰﻛﺎﺓ ﺇﻥ ﺑﺎﻉ ﺍﻟﻌﺸﺮ‪ ،‬ﺇﻻ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﺯﻛﺎﺓ ﻓﻔﻴﻪ ﺍﻟﺨﻤﺲ‪ .‬ﻫﺬﺍ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻷﻭﺯﺍﻋﻲ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﺍﻟﻤﻌﺎﺩﻥ ﺇﻧﻤﺎ‬ ‫ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻫﻮ ﻛﺴﺐ ﻣﻜﺘﺴﺐ ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﻜﻨﻮﺯ ﺇﺫﺍ ﺛﺒﺘﺖ ﻣﻦ ﻛﻨﻮﺯ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻓﻔﻴﻬﺎ ﺍﻟﺨﻤﺲ؛ ﻷﻧﻬﺎ ﺗﺨﺮﺝ ﺑﻤﻌﻨﻰ ﺍﻟﻐﻨﻴﻤﺔ‬ ‫ﻓﻲ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺭﺑﻪ‪ ،‬ﻓﻬﻮ ﺃﺷﺒﻪ ﺑﺄﺣﻜﺎﻡ ﺍﻟﻐﻨﻴﻤﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎﻝ ﻻ ﺭﺏ ﻟﻪ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﻫﻮ ﻣﻦ ﺭﺯﻕ ﺍﷲ‪ ،‬ﻭﻣﻤﺎ ﺃﺧﺮﺟﺖ ﺍﻷﺭﺽ)‪.(١‬‬ ‫‪ ٢٦٧‬ز ة  ج ‪ E‬أرض ا‪0a‬ن‪:‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﻓﻴﻤﺎ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻤﻌﺪﻥ‪ ،‬ﻭﻛﺎﻥ ﻣﺎﻟﻚ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺑﻠﻎ ﻣﺎ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻤﻌﺪﻥ ﻋﺸﺮﻳﻦ‬ ‫ﺩﻳﻨﺎﺭﺍ ﺃﻭ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺯﻛﻰ ﻣﻜﺎﻧﻪ‪ ،‬ﻭﺷﺒﻪ ﺫﻟﻚ ﺑﺎﻟﺰﺭﻉ ﻳﺨﺮﺟﻪ ﺃﺭﺽ ﺍﻟﻤﺮﺀ‪ ،‬ﻭﻛﺎﻥ‬ ‫‬ ‫ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﻤﻌﺎﺩﻥ ﻣﻦ ﻛﻞ ﻣﺎﺋﺘﻴﻦ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ‬ ‫ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﺑﻮ ﺛﻮﺭ‪ ،‬ﻭﺃﻭﺟﺐ ﺍﻟﺰﻫﺮﻱ ﻭﺃﺑﻮ ﻋﺒﻴﺪ‬ ‫ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﻓﻴﻤﺎ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻤﻌﺎﺩﻥ ﺍﻟﺨﻤﺲ‪ .‬ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻣﺎ ﻳﺨﺮﺝ ﻣﻦ‬ ‫ﺍﻟﻤﻌﺎﺩﻥ ﻓﺎﺋﺪﺓ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﻟﻘﺎﺑﻞ‪ ،‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻊ ﻣﻨﻪ ﻣﻘﺪﺍﺭ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪،‬‬ ‫ﻭﺣﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ ﻓﻔﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺑﻪ ﺃﻗﻮﻝ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺤﺘﺎﺝ ﻓﻲ ﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ ﻣﻦ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﺫﻫﺒﺎ ﺃﻭ‬ ‫ﻣﻌﻨﻰ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ‪ ،‬ﺃﻧﻪ ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ‪ ،‬ﺧﺮﺝ ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٩٤/١٨ :‬ ‪.٩٥‬‬ ‫‪329‬‬‫ﺃﺣﻜﺎﻡ ﺯﻛﺎﺓ ﺍﻟﻤﻌﺎﺩﻥ ﻭﺍﻟﺮﻛﺎﺯ‬ ‫ﺫﻫﺒﺎ‬ ‫ﺗﺒﺮﺍ ﻳﻌﺎﻟﺞ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻭﻣﻌﻲ‪ ،‬ﺃﻥ ﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻣﺎ ﺧﺮﺝ ‬ ‫ﻓﻀﺔ ﺃﻭ ‬ ‫ﻭﻓﻀﺔ ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻮﻗﺖ‪ ،‬ﺛﻢ ﺣﻮﻟﻪ ﻓﻴﻤﺎ ﻳﺴﺘﻘﺒﻞ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ‬ ‫ﺍﻟﺘﺮﺍﺏ ﺍﻟﺬﻱ ﻳﻌﺎﻟﺞ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻓﻬﻮ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻤﻜﺘﺴﺐ ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ‪ ،‬ﺇﻻ ﺑﻌﺪ‬ ‫ﺍﻟﺤﻮﻝ‪ ،‬ﺃﻥ ﻳﺤﻤﻞ ﻋﻠﻰ ﻣﺎﻟﻪ‪ ،‬ﻭﻻ ﻳﺒﻴﻦ ﻟﻲ ﻓﻴﻤﺎ ﻳﻌﺎﻟﺞ ﺑﺎﻟﻨﺎﺭ ﺍﺧﺘﻼﻑ ﻓﻲ‬ ‫ﻣﻌﻨﻰ ﺍﻟﺰﻛﺎﺓ)‪.(١‬‬ ‫‪ ./ ٢٦٨‬ذ  ا‪ 0  .B‬ا ز‪:‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻗﺎﻝ ﻛﻞ‬ ‫ﻣﻦ ﻳﺤﻔﻆ ﻋﻨﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﻋﻠﻰ ﺍﻟﺬﻣﻲ ﻓﻲ ﺍﻟﺮﻛﺎﺯ ﻳﺠﺪﻩ ﺍﻟﺨﻤﺲ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ‬ ‫ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺃﻫﻞ ﺍﻟﻤﺪﻳﻨﺔ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‬ ‫ﻭﻏﻴﺮﻫﻢ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﻭﻛﺬﻟﻚ ﺃﻗﻮﻝ‪ .‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺧﻤﺲ ﺍﻟﺮﻛﺎﺯ ﻟﻴﺲ ﺳﺒﻴﻠﻪ ﺳﺒﻴﻞ ﺍﻟﺼﺪﻗﺎﺕ؛‬ ‫ﻷﻥ ﺍﻟﺬﻣﻲ ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﺇﻧﻤﺎ ﺳﺒﻴﻠﻪ ﺳﺒﻴﻞ ﻣﺎﻝ ﺍﻟﻔﻲﺀ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻻ ﺃﻋﻠﻢ ﺃﻧﻪ ﻳﺤﻀﺮﻧﻲ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﻫﺬﺍ‬ ‫ﺷﻲﺀ ﻓﻲ ﺣﻜﻤﻪ ﻋﻠﻰ ﺍﻟﺬﻣﻲ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻮﺟﺐ ﻋﻨﺪﻱ ﺣﻜﻢ ﻣﺎ ﻗﺎﻝ)‪.(٢‬‬ ‫‪ ./ ٢٦٩‬ذ  ز ة ا=‪ 0  0‬ا ز‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‬ ‫ﺭﻛﺎﺯﺍ ﻳﺮﺿﺦ ﻟﻪ‪ ،‬ﻭﻻ ﻳﻌﻄﻰ ﻛﻠﻪ‪ ،‬ﻭﻗﺎﻝ‬ ‫‬‫ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﺑﻮ ﻋﺒﻴﺪ‪ :‬ﺇﺫﺍ ﻭﺟﺪ ﺍﻟﻌﺒﺪ‬ ‫ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﻭﺃﺑﻮ ﺛﻮﺭ‪ :‬ﻫﻮ ﻟﻪ ﺑﻌﺪ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﺣﻜﻰ ﺃﺑﻮ ﺛﻮﺭ ﻋﻦ ﻣﺎﻟﻚ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﻭﺍﻟﻜﻮﻓﻲ‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٩٦/١٨ :‬ ‪.٩٧‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.١٠١/١٨ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪330‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺑﻪ ﻧﻘﻮﻝ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺑﻤﺼﺮ‪ :‬ﺇﻥ ﺫﻟﻚ ﺇﺫﺍ ﺻﺎﺭ‬ ‫ﻓﻲ ﻳﺪ ﺍﻟﻌﺒﺪ ﻳﺼﻴﺮ ﻣﻠﻜ ﺎ ﻟﺴﻴﺪﻩ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻻ ﻳﺤﻀﺮﻧﻲ ﻣﻦ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﻫﺬﺍ ﺷﻲﺀ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﻳﻮﺟﺐ ﻋﻨﺪﻱ ﻣﻌﻨﻰ ﺍﻟﺮﺿﺦ ﻟﻠﻌﺒﺪ ﻣﻤﺎ ﺃﺻﺎﺏ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻋﺴﻜﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‪،‬‬ ‫ﻣﻐﻨﻤﺎ ﻣﻦ ﺫﻟﻚ ﺭﺿﺦ ﻟﻪ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﻮ ﺍﻟﻮﺍﺟﺪ ﻟﻪ ﻭﺣﺪﻩ ﻋﻠﻰ‬ ‫‬‫ﻭﺃﺻﺎﺏ‬ ‫ﺍﻻﻧﻔﺮﺍﺩ ﻓﻬﻮ ﻋﻨﺪﻱ ﺍﻛﺘﺴﺎﺏ ﻣﻨﻪ‪ ،‬ﻭﻣﺎﻟﻪ ﻟﺴﻴﺪﻩ‪ ،‬ﻭﻓﻴﻪ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻣﺎ ﺑﻘﻲ ﻟﺴﻴﺪﻩ‪،‬‬ ‫ﻭﻣﺎ ﺭﺿﺦ ﻟﻪ ﻣﻦ ﺫﻟﻚ ﻣﻦ ﻏﻨﻴﻤﺔ ﺃﻭ ﻏﻴﺮﻫﺎ ﻓﻬﻮ ﻛﺴﺐ‪ ،‬ﻭﻛﺴﺒﻪ ﻟﺴﻴﺪﻩ)‪.(١‬‬ ‫‪ ./ ٢٧٠‬ا‪ .=P‬وا‪a‬أة  ‪0‬ان ا ز‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ :‬ﻓﻲ ﺍﻟﻤﺮﺃﺓ ﻭﺍﻟﺼﺒﻲ ﻳﺠﺪﺍﻥ ﺍﻟﺮﻛﺎﺯ ﻫﻮ ﻟﻬﻤﺎ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﻓﻲ ﺍﻟﻤﻜﺎﺗﺐ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﻗﻮﻝ ﻣﺎﻟﻚ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻳﻘﻮﻝ‪ :‬ﻻ ﻳﻜﻮﻥ ﻟﻬﻤﺎ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻇﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ ﻳﻮﺟﺒﻪ ﻟﻬﻤﺎ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻳﺨﺮﺝ ﻋﻨﺪﻱ ﻣﻌﻨﻰ ﻣﺎ ﻗﺎﻟﻮﺍ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻏﻴﺮ ﻣﻌﻨﻰ ﺍﻟﺤﺮﺏ‬ ‫ﻭﻻ ﺍﻟﻐﻨﻴﻤﺔ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻭﺟﺪﻩ ﻓﻬﻮ ﻟﻪ ﻣﻦ ﺍﻣﺮﺃﺓ ﺃﻭ ﺻﺒﻲ ﺃﻭ ﻣﻜﺎﺗﺐ ﺃﻭ ﺣﺮ ﺃﻭ‬ ‫ﻋﺒﺪ‪ ،‬ﻭﻛﺴﺐ ﺍﻟﻌﺒﺪ ﻟﺴﻴﺪﻩ)‪.(٢‬‬ ‫‪ ) ٢٧١‬ا ز  ‪0‬ه ا‪a‬ء ‪W eG ./‬ه‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﺭﻛﺎﺯﺍ ﻓﻲ ﺩﺍﺭ ﺭﺟﻞ ﺃﻭ ﺃﺭﺿﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ ﻭﺃﺑﻮ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻤﻦ ﻭﺟﺪ ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.١٥٥/١٧ :‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.١٥٧/١٧ :‬‬ ‫‪331‬‬‫ﺃﺣﻜﺎﻡ ﺯﻛﺎﺓ ﺍﻟﻤﻌﺎﺩﻥ ﻭﺍﻟﺮﻛﺎﺯ‬ ‫ﺛﻮﺭ ﻫﻮ ﻟﻠﻮﺍﺟﺪ‪ ،‬ﻭﺍﺳﺘﺤﺴﻦ ﻳﻌﻘﻮﺏ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﻌﻤﺎﻥ ﻣﺤﻤﺪ‪ :‬ﻫﻮ ﻟﻠﺬﻱ ﻳﻤﻠﻚ‬ ‫ﻓﻴﻪ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺇﻥ ﺍﺩﻋﺎﻩ ﺭﺏ ﺍﻟﻤﺎﻝ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺪﻋﻪ ﻓﺈﻥ ﻛﺎﻧﺖ ﻟﻪ‬ ‫ﻛﻨﺰﺍ ﻓﻬﻮ ﻟﻲ‪،‬‬ ‫ﻗﺒﻞ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ‪ :‬ﺇﺫﺍ ﺍﺳﺘﺄﺟﺮﺕ ﺃﻥ ﻳﺤﻔﺮ ﻟﻲ ﻓﻲ ﺩﺍﺭﻱ‪ ،‬ﻓﻮﺟﺪ ‬ ‫ﻭﺇﻥ ﺍﺳﺘﺄﺟﺮﺕ ﺃﻥ ﻳﺤﻔﺮ ﻟﻲ ﻫﺎﻫﻨﺎ ﺭﺟﺎﺀ ﺃﺧﺬ ﻛﻨﺰ ﺳ ‪‬ﻤﻴﺖ ﻓﻠﻪ ﺃﺟﺮﻩ‪ ،‬ﻭﻟﻲ ﻣﺎ ﻭﺟﺪ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺇﻧﻪ ﺇﺫﺍ ﺛﺒﺖ ﻛﻨﺰ ﻣﻦ ﻛﻨﻮﺯ ﺍﻟﺠﺎﻫﻠﻴﺔ ﺑﻤﻌﻨﻰ ﻣﺎ ﻳﻮﺟﺐ‬ ‫ﺫﻟﻚ ﻓﻴﺨﺮﺝ ﺣﻜﻤﻪ ﺃﻧﻪ ﻟﻤﻦ ﻭﺟﺪﻩ ﻣﻦ ﺭﺏ ﺍﻟﺒﻴﺖ ﺃﻭ ﻏﻴﺮﻩ؛ ﻷﻧﻪ ﻏﻨﻴﻤﺔ ﺑﻤﻨﺰﻟﺔ‬ ‫ﺍﻟﻐﻴﺐ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﻣﻦ ﺫﺍﺕ ﺍﻷﺭﺽ‪ ،‬ﻭﻻ ﺑﻤﺎ ﺃﺧﺮﺟﺖ ﺍﻷﺭﺽ‪ ،‬ﻓﻴﻜﻮﻥ ﻓﻲ‬ ‫ﺍﻟﺤﻜﻢ ﻟﺮﺏ ﺍﻟﻤﺎﻝ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺤﻜﻢ ﻋﻨﺪﻱ‪ ،‬ﻭﻟﻌﻠﻪ ﻳﺸﺒﻪ ﻣﻌﻨﻰ ﺍﻻﺧﺘﻼﻑ ﻓﻲ‬ ‫ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﻧﺤﻮ ﻫﺬﺍ‪ ،‬ﻭﺃﺑﻴﻦ ﺫﻟﻚ ﻋﻨﺪﻱ ﺃﻥ ﺍﻷﻣﻼﻙ ﺗﻘﻊ ﻋﻠﻴﻪ ﺑﻤﻨﺰﻟﺔ‬ ‫ﺍﻟﻤﺎﻝ‪ ،‬ﻭﻳﺨﺮﺝ ﻋﻨﺪﻱ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻤﺆﺟﺮ ﻟﻠﺤﻔﺮ ﺇﺫﺍ ﻛﺎﻥ ﺍﺳﺆﺟﺮ ﻟﻄﻠﺐ ﺍﻟﻜﻨﺰ‬ ‫ﻟﺼﺎﺣﺐ ﺍﻷﺭﺽ ﺍﻟﻤﺴﺘﺄﺟﺮ‪ ،‬ﻭﻟﻸﺟﻴﺮ ﺃﺟﺮﺗﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﺳﺘﺄﺟﺮﻩ ﻟﻐﻴﺮ ﺫﻟﻚ‬ ‫ﺧﺮﺝ ﻋﻨﺪﻱ ﻣﻌﻨﻰ ﺣﻜﻢ ﺍﻟﻜﻨﺰ ﻟﻠﺤﺎﻓﺮ ﺍﻟﻮﺍﺟﺪ ﻟﻪ)‪.(١‬‬ ‫‪ ٢٧٢‬ا‪ ./ 0%$ -‬دار ا‪4‬ب‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻣﺎﻟﻚ‬ ‫ﻓﻲ ﺍﻟﻜﻨﺰ ﻳﻮﺟﺪ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ﻫﻮ ﺑﻴﻦ ﺍﻟﺠﻴﺸﻴﻦ‪ .‬ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ‪ :‬ﻳﺆﺧﺬ ﻣﻨﻪ‬ ‫ﺧﻤﺴﻪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺑﻴﻦ ﺍﻟﺠﻴﺶ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻫﻮ ﻟﻮﺍﺟﺪﻩ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﻌﻤﺎﻥ‪ :‬ﺇﻥ‬ ‫ﻛﻨﺰﺍ ﻓﻲ ﺩﺍﺭ ﺭﺟﻞ ﺭﺩﻩ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺻﺤﺮﺍﺀ ﻓﻬﻮ ﻟﻪ‬ ‫‬‫ﺩﺧﻞ ﺑﺄﻣﺎﻥ ﻓﻮﺟﺪ‬ ‫ﻭﻟﻴﺲ ﻓﻴﻪ ﺧﻤﺲ‪ ،‬ﻭﻗﺎﻝ ﻳﻌﻘﻮﺏ ﻭﻣﺤﻤﺪ ﻓﻴﻪ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ ﻫﻮ ﻟﻤﻦ‬ ‫ﻭﺟﺪﻩ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻟﺮﺏ ﺍﻟﺪﺍﺭ ﻓﻴﻜﻮﻥ ﻟﻪ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻻ ﺃﻋﻠﻢ ﺃﻧﻪ ﻳﺤﻀﺮﻧﻲ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﻫﺬﺍ‬ ‫ﺷﻲﺀ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻌﺠﺒﻨﻲ ﻣﺎ ﻗﺎﻟﻪ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﺃﻥ ﻳﻜﻮﻥ ﻏﻨﻴﻤﺔ ﻟﺠﻤﻴﻊ ﺍﻟﺠﻴﺶ‪،‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.١٥٨/١٧ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪332‬‬ ‫ﺃﻭ ﻳﻜﻮﻥ ﻟﻤﻦ ﻭﺟﺪﻩ‪ ،‬ﻭﺃﺣﺐ ﺫﻟﻚ ﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺍﺟﺪ ﻟﻪ ﻟﻢ ﻳﺒﻠﻎ ﺑﺬﻟﻚ ﻋﻠﻰ ﺣﺎﻝ‪،‬‬ ‫ﺇﻻ ﺑﻤﻮﺿﻊ ﺍﻟﻌﺴﻜﺮ ﻛﺎﻥ ﻏﻨﻴﻤﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻓﺎﻻﻋﺘﺒﺎﺭ ﻛﺎﻥ ﻓﻲ‬ ‫ﺧﺎﻟﺼﺎ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻓﻤﻌﻲ‪ ،‬ﺇﻧﻪ ﻓﻴﻪ ﺍﻟﺨﻤﺲ ﺑﺠﻤﻴﻊ ﻣﻦ ﺛﺒﺖ ﻟﻪ‬ ‫‬‫ﺍﻻﻋﺘﺒﺎﺭ ﻟﻪ‬ ‫ﻣﺘﻌﻤﺪﺍ ﺇﻥ ﻭﺟﺪ ﺫﻟﻚ‬ ‫‬‫ﻣﻦ ﺧﺎﺹ ﺃﻭ ﻏﻨﻴﻤﺔ‪ ،‬ﻭﻳﻌﺠﺒﻨﻲ ﻣﺎ ﻗﺎﻝ ﻓﻲ ﺍﻟﺬﻱ ﻓﻲ ﺃﺧﺬﻩ‬ ‫ﻓﻲ ﺑﻴﺖ ﻳﻘﻊ ﻋﻠﻴﻪ ﻣﻌﻨﻰ ﺍﻟﺴﻜﻦ‪ ،‬ﻛﺎﻥ ‬ ‫ﻣﺎﻻ ﻟﺮﺏ ﺍﻟﺒﻴﺖ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺩﺍﺧﻞ ﻓﻲ‬ ‫ﺟﻤﻠﺔ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻫﻮ ﻣﺎﻟﻪ ﻟﻬﻢ‪ ،‬ﻭﺇﻥ ﻭﺟﺪﻩ ﻓﻲ ﺍﻟﺼﺤﺮﺍﺀ ﺃﻭ ﻏﻴﺮﻩ ﻣﺎ ﻳﻘﻊ‬ ‫ﻋﻠﻴﻪ ﺍﻹﻣﻼﻙ ﺑﺎﻹﺳﻜﺎﻥ ﺍﻟﻤﺒﺎﺣﺎﺕ‪ ،‬ﺃﻋﺠﺒﻨﻲ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺸﺮﻙ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﺤﺮﺏ ﻋﻨﺪﻱ ﻣﺜﻞ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻴﻤﺎ ﻳﺆﺧﺬ ﻣﻦ ﺇﺳﻜﺎﻧﻬﻢ)‪.(١‬‬ ‫‪ ./ ٢٧٣‬ا‪0>a‬ار ا‪B‬ي  ‪ 8/ A‬ا‪ E a‬ا ز‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻣﻘﺪﺍﺭ ﺍﻟﺮﻛﺎﺯ ﺍﻟﺬﻱ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺨﻤﺲ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻳﺠﺐ‬ ‫ﺇﺧﺮﺍﺝ ﺍﻟﺨﻤﺲ ﻣﻦ ﺍﻟﺮﻛﺎﺯ ﻗﻠﻴﻠﻪ ﻭﻛﺜﻴﺮﻩ‪ ،‬ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﺨﺒﺮ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﻣﺎﻟﻚ ﺑﻦ‬ ‫ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﺑﻲ ﻋﺒﻴﺪ ﻭﺃﺻﺤﺎﺏ‬ ‫ﺍﻟﺮﺃﻱ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺇﺫ ﻫﻮ ﺑﺎﻟﻌﺮﺍﻕ ﺃﺷﺒﻪ ﺑﻈﺎﻫﺮ‬ ‫ﺍﻟﺤﺪﻳﺚ ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻗﺎﻝ ﺑﻤﺼﺮ‪ :‬ﻻ ﻳﺒﻴﻦ ﻟﻲ ﺃﻥ ﺃﻭﺟﺒﻪ ﻋﻠﻰ ﺭﺟﻞ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺃﻗﻞ ﻣﻤﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺍﻷﻭﻝ ﺃﻭﻟﻰ ﻟﻈﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ‬ ‫ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻻ ﺃﻋﻠﻢ ﺃﻧﻪ ﻳﺤﻀﺮﻧﻲ ﻣﻦ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﺗﻔﺴﻴﺮ ﻫﺬﺍ‬ ‫ﺷﻲﺀ ﻣﻌﺮﻭﻑ‪ ،‬ﻓﻴﻤﺎ ﺗﺠﺐ ﻣﻦ ﻗﻠﻴﻞ ﺫﻟﻚ ﺃﻭ ﻛﺜﻴﺮﻩ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻮﺟﺪ ﻓﻲ ﻣﻌﻨﻰ‬ ‫ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻪ ﻳﺸﺒﻪ ﺍﻟﻐﻨﻴﻤﺔ‪ ،‬ﻭﻫﻮ ﻳﺸﺒﻪ ﺃﺣﻜﺎﻡ ﺍﻟﻐﻨﻴﻤﺔ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪،‬‬ ‫ﻓﺼﺎﻋﺪﺍ‪،‬‬ ‫‬‫ﺇﻧﻬﺎ ﻻ ﺗﻜﻮﻥ ﻓﻲ ﺃﻗﻞ ﻣﻦ ﺧﻤﺴﺔ‪ ،‬ﻭﺇﻧﻬﺎ ﺗﺠﺐ ﻣﻦ ﺧﻤﺴﺔ ﺩﻭﺍﻧﻴﻖ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٦٠/١٧ :‬ ‪.١٦١‬‬ ‫‪333‬‬‫ﺃﺣﻜﺎﻡ ﺯﻛﺎﺓ ﺍﻟﻤﻌﺎﺩﻥ ﻭﺍﻟﺮﻛﺎﺯ‬ ‫ﺃﺣﺴﺐ ﺃﻥ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ ﻓﻲ ﻫﺬﺍ ﺑﺨﻤﺴﺔ ﺩﻭﺍﻧﻴﻖ ﻣﻦ ﺍﻟﻔﻀﺔ‪ ،‬ﻭﻳﻌﺠﺒﻨﻲ ﻣﻌﻨﻰ‬ ‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ ﻛﻨﻮﺯ ﺍﻟﺠﺎﻫﻠﻴﺔ)‪.(١‬‬ ‫‪ ٢٧٤‬و‪$%‬ب ا‪ ./ a‬ر ز ا‪ 004‬وا‪4-‬س و‪ W‬ذ‪:e‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﺨﻤﺲ ﻳﺠﺐ ﻓﻲ ﺭﻛﺎﺯ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻋﻠﻰ‬ ‫ﻣﺎ ﺫﻛﺮﺗﻪ ﻋﻨﻬﻢ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺨﻤﺲ ﻓﻴﻤﺎ ﻳﻮﺟﺪ ﻣﻦ ﺭﻛﺎﺯ ﺍﻟﺠﻮﻫﺮ‬ ‫ﻭﺍﻟﺤﺪﻳﺪ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺗﺠﺐ ﻓﻲ ﺫﻟﻚ ﺍﻟﺨﻤﺲ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺃﺣﻤﺪ ﺑﻦ‬ ‫ﺣﻨﺒﻞ ﻭﺇﺳﺤﺎﻕ ﻭﺃﺑﻲ ﻋﺒﻴﺪ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﻫﺬﺍ ﻛﻘﻮﻟﻪ ﻓﻲ‬ ‫ﻧﺎﺳﺎ‪.‬‬ ‫ﺍﻟﻤﺴﺄﻟﺔ ﻗﺒﻠﻬﺎ‪ .‬ﻓﻘﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ‪ :‬ﻣﺎ ﺃﺭﻯ ﺑﺄﺧﺬﻩ ﺍﻟﺨﻤﺲ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ ‬ ‫ﻭﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻋﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﺻﺢ ﻗﻮﻟﻴﻪ ﻣﺎ ﻋﻠﻴﻪ ﺳﺎﺋﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﻭﺑﺎﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﻗﻮﻝ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻻ ﺃﻋﻠﻢ ﺃﻧﻪ ﻳﺤﻀﺮﻧﻲ ﻣﻦ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻴﻤﺎ ﻭﺟﺪ ﻣﻦ ﻛﻨﻮﺯ‬ ‫ﺍﻟﺠﺎﻫﻠﻴﺔ ﻣﻦ ﺍﻟﺠﻮﺍﻫﺮ ﺷﻴ ﺌﺎ ﻣﻌﺮﻭﻓﺎ ﺑﻮﺟﻮﺏ ﺫﻟﻚ‪ ،‬ﻭﻟﻜﻨﻪ ﺇﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﻣﻦ ﻣﻌﻨﻰ‬ ‫ﺍﻟﻐﻨﻴﻤﺔ ﻓﺄﺷﺒﻪ ﻣﻌﺎﻧﻲ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻣﺜﻠﻬﺎ‪ ،‬ﻷﻥ ﺍﻟﺨﻤﺲ ﻣﻦ ﺍﻟﻐﻨﻴﻤﺔ ﻓﻲ ﺟﻤﻴﻊ‬ ‫ﺍﻟﻐﻨﺎﺋﻢ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﻴﻤﺔ ﺗﺠﺐ ﻓﻴﻬﺎ ﺍﻟﺨﻤﺲ ﺑﺤﻜﻢ ﺍﻟﻐﻨﻴﻤﺔ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٩٧/١٨ :‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.١٠١/١٨ :‬‬ ‫‪334‬‬ ‫ز ة ا=‪ 4‬وا‪ ‪:‬‬ ‫ﺳﺄﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ﻋﻦ ﺻﺪﻗﺔ ﺍﻟﺒﻘﺮ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻲ ﻣﻌﺎﻧﻴﻬﺎ‪،‬‬ ‫ﻭﺻﺪﻗﺔ ﺍﻟﺒﻘﺮ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﻫﻲ ﻣﺜﻞ ﺻﺪﻗﺔ ﺍﻹﺑﻞ‪ ،‬ﺣ ﺬ ﻭ ﺍﻟﻨﻌﻞﺑﺎﻟﻨﻌﻞ‪ .‬ﻭﻭﺟﺪﻧﺎ‬ ‫ﻓﻲ ﺟﺎﻣﻊ ﺍﺑﻦ ﺟﻌﻔﺮ‪ :‬ﺃﻧ‪ ‬ﻬﺎ ﻣﺜﻞ ﺍﻹﺑﻞ‪.‬‬ ‫»ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﺨﻤﺲ ﺷﻲﺀ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ‬ ‫‬‫ﻭﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﺨﻤﺲ ﺍﻟﻤﺎﺋﺔ‪:‬‬ ‫ﺧﻤﺴﺎ ﻓﻔﻴﻬﺎ ﺷﺎﺓ‪ ،‬ﻭﻓﻲ ﺍﻟﻌﺸﺮ ﺷﺎﺗﺎﻥ‪ ،‬ﻭﻓﻲ ﺍﻟﺨﻤﺲ ﻋﺸﺮﺓ ﺛﻼﺙ ﺷﻴﺎﻩ‪ ،‬ﻭﻓﻲ‬ ‫‬ ‫ﺍﻟﻌﺸﺮﻳﻦ ﺃﺭﺑﻊ ﺷﻴﺎﻩ‪ ،‬ﻭﻓﻲ ﺧﻤﺲ ﻭﻋﺸﺮﻳﻦ ﺣﻮﻟ ‪‬ﻴﺔ«‪.‬‬ ‫ﻭﻋﻦ ﻣ ﺤ ‪‬ﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ‪ :‬ﺃﻥ ﻓﻲ ﺍﻟﺨﻤﺲ ﻭﻋﺸﺮﻳﻦ ﺑﻘﺮ ﺓ ﺑﻘﺮﺓ ﺟ ﺬ ﻋﺔ‪ ،‬ﻭﻓﻲ‬ ‫ﺭﺑﺎﻋﻴﺔ‪ ،‬ﻭﻓﻲ ﺇﺣﺪﻯ ﻭﺳﺘ‪‬ﻴﻦ‬ ‫‬‫ﺳﺖ ﻭﺃﺭﺑﻌﻴﻦ ﺑﻘﺮﺓ‬ ‫‬‫ﺛﻨﻴﺔ‪ ،‬ﻭﻓﻲ‬ ‫ﺳﺖ‪ ‬ﻭﺛﻼﺛﻴﻦ ﺑﻘﺮﺓ ‬ ‫ﺑﻘﺮﺓ ﺳﺪﺳﺔ ﻣﻦ ﺍﻟﺒﻘﺮ‪ ،‬ﻭﻓﻲ ﺳﺖ‪ ‬ﻭﺳﺒﻌﻴﻦ ﺛﻨﻴﺘﺎﻥ ﻣﻦ ﺍﻟﺒﻘﺮ‪ ،‬ﻭﻓﻲ ﺇﺣﺪﻯ ﻭﺗﺴﻌﻴﻦ‬ ‫ﺭﺑﺎﻋﻴﺘﺎﻥ ﻣﻦ ﺍﻟﺒﻘﺮ‪ ،‬ﻭﻓﻲ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﺛﻼﺙ ﺛﻨﻴﺎﺕ ﻣﻦ ﺍﻟﺒﻘﺮ‪ ،‬ﻭﻓﻲ‬ ‫ﻭﺛﻨﻴﺔ ﻣﻦ‬ ‫ﺛﻼﺛﻴﻦ ﻭﻣﺎﺋﺔ ﺛﻨﻴﺘﺎﻥ ﻣﻦ ﺍﻟﺒﻘﺮ ﻭﺭﺑﺎﻋﻴﺔ‪ ،‬ﻭﻓﻲ ﺃﺭﺑﻌﻴﻦ ﻭﻣﺎﺋﺔ ﺭﺑﺎﻋﻴﺘﺎﻥ ‬ ‫ﺛﻨﻴﺎﺕ ﻣﻦ‬ ‫ﺍﻟﺒﻘﺮ‪ ،‬ﻭﻓﻲ ﺧﻤﺴﻴﻦ ﻭﻣﺎﺋﺔ ﺛﻼﺙ ﺭﺑﺎﻋﻴﺎﺕ‪ ،‬ﻭﻓﻲ ﺳ ﺘﻴﻦ ﻭﻣﺎﺋﺔ ﺃﺭﺑﻊ ‬ ‫ﺍﻟﺒﻘﺮ‪ ،‬ﻭﻓﻲ ﺳﺒﻌﻴﻦ ﻭﻣﺎﺋﺔ ﺛﻼﺙ ﺛﻨﻴﺎﺕ ﻭﺭﺑﺎﻋﻴﺔ‪ ،‬ﻭﻓﻲ ﺛﻤﺎﻧﻴﻦ ﻭﻣﺎﺋﺔ ﺭﺑﺎﻋﻴﺘﺎﻥ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٧٤/١٧ :‬ ‪.١٧٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪342‬‬ ‫ﻭﺛﻨﻴﺔ‪ ،‬ﻭﻓﻲ ﻣﺎﺋﺘﻴﻦ ﺃﺭﺑﻊ ﺭﺑﺎﻋﻴﺎﺕ‬ ‫ﻭﺛﻨﻴﺘﺎﻥ‪ ،‬ﻭﻓﻲ ﺗﺴﻌﻴﻦ ﻭﻣﺎﺋﺔ ﺛﻼﺙ ﺭﺑﺎﻋﻴﺎﺕ ‬ ‫ﺃﻭ ﺧﻤﺲ ﺛﻨﻴﺎﺕ‪.‬‬ ‫ﺳﻦ ﺍﺑﻨﺔ ﻟﺒﻮﻥ‪ ،‬ﻭﻓﻲ ﺧﻤﺴﻴﻦ‬ ‫‬‫ﺛﻨﻴﺔ‬ ‫ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﺠﺮﻱ ﺍﻟﺤﺴﺎﺏ ﻓﻲ ﺃﺭﺑﻌﻴﻦ ‬ ‫‬ ‫ﺳﻦ ﺍﻟﺤ ‪‬ﻘﺔ ﻣﻦ ﺍﻹﺑﻞ ﻣﺎ ﺑﻠﻎ ﺍﻟﺒﻘﺮ؛ ﻷ ‪‬ﻥ ﻓﻲ ﺍﻟﺴﺖ‪ ‬ﻭﺍﻟﺜﻼﺛﻴﻦ ‬ ‫ﺛﻨﻴﺔ‪ ،‬ﻭﻓﻲ‬‫‬‫ﺭﺑﺎﻋﻴﺔ‬ ‫ﺳﺖ ﻭﺃﺭﺑﻌﻴﻦ ﺭﺑﺎﻋﻴﺔ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻓﻲ ﺍﻟﺰﻳﺎﺩﺓ ﺣﺘ‪‬ﻰ ﺗﻜﻤﻞ ﺇﺣﺪﻯ ﻭﺳ ﺘﻴﻦ)‪.(١‬‬ ‫‬ ‫ﻭﻗﺎﻝ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ‪» :‬ﻋﻠﻰ ﻛﻞ ﺧﻤﺲ ﻣﻦ ﺍﻟﺒﻘﺮ ﺷﺎﺓ ﺇﻟﻰ ﺧﻤﺲ‬ ‫ﻭﻋﺸﺮﻳﻦ ﻓﻔﻴﻬﺎ ﺣﻮﻟﻴﺔ‪ ،‬ﻭﻳﺆﺧﺬ ﻣﻨﻬﺎ ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﻹﺑﻞ ﻏﻴﺮ ﺃﻥ ﺃﺳﻨﺎﻥ ﺍﻟﺒﻘﺮ‬ ‫ﻗﺼﻴﺮﺓ ﻋﺎﺟﻠﺔ ﻓﻴﻌﺪ ﻟﻬﺎ ﻣﻦ ﺍﻟﺴﻨﻴﻦ ﻣﺎ ﻳﻌﺪ ﻟﻺﺑﻞ ﻓﺘﺆﺧﺬ ﻣﻜﺎﻥ ﺑﻨﺖ ﻣﺨﺎﺽ‬ ‫ﻧﻈﻴﺮﺗﻬﺎ ﺳﻨ‪‬ﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﺤﻮﻟﻴﺔ‪ ،‬ﻭﻫﻜﺬﺍ؛ ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ ﺍﻟﻤﺼﺪﻕ ﻓﻲ ﺇﺑﻞ ﺃﻭ ﺑﻘﺮ ﺳﻦ‬ ‫ﺑﺎﻟﺴﻨﺔ ﺍﻟﻘﻤﺮﻳﺔ‪.‬‬ ‫ﻓﺮﻳﻀﺘﻪ ﺃﺧﺬ ﻣﺎ ﻓﻮﻗﻪ ﻭﺭﺩ ﺍﻟﻔﻀﻞ ﻋﻴ ﻨﺎ ﺑﻘﻴﻤﻪ ﻋﺪﻭﻝ‪ .‬ﻭﺍﻟﺰﻛﺎﺓ ‪‬‬ ‫ﻭﻋﻦ ﺍﻟﺮﺑﻴﻊ ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ :‬ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻟﺮﺟﻞ ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﻮﻥ ﺑﻘﺮﺓ ﻓﻼ‬ ‫ﻋﻠﻴﻪ ﺣﺘﻰ ﺗﺒﻠﻎ ﺳﺘﻴﻦ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺩ‪ :‬ﺃﻧﻪ ﺇﻥ ﺣﺎﻝ ﻋﻠﻴﻬﺎ ﺣﻮﻝ ﻓﻔﻴﻬﺎ ﻣﺴﻨﺔ‬ ‫ﻭﺭﺑﻊ ﻋﺸﺮﻫﺎ‪ ،‬ﻭﺍﻟﺰﺍﺋﺪ ﺇﻟﻰ ﺳﺘﻴﻦ ﺑﺤﺴﺎﺑﻪ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﻤﺸﻬﻮﺭ ﻋﻨﺪﻧﺎ«)‪.(٢‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﻗﺎﻝ ﺑﻌﺾ ﻗﻮﻣﻨﺎ‪ :‬ﻓﻲ ﻛﻞ ﺧﻤﺲ‬ ‫ﺧﻤﺴﺎ ﻭﻋﺸﺮﻳﻦ ﻓﺒﻘﺮﺓ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻟﻜﻦ‬ ‫‬‫ﻣﻦ ﺍﻟﺒﻘﺮ ﺷﺎﺓ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﺧﺎﻟﻔﻨﺎ ﻓﻲ ﻗﻮﻟﻪ ﺇﻟﻰ ﺧﻤﺲ ﻭﺗﺴﻌﻴﻦ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﻭﺍﺣﺪﺓ ﻓﻔﻴﻬﺎ ﺑﻘﺮﺗﺎﻥ ﺇﻟﻰ ﻣﺎﺋﺔ‬ ‫ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﻭﺍﺣﺪﺓ ﻓﻔﻲ ﻛﻞ ﺃﺭﺑﻌﻴﻦ ﺑﻘﺮﺓ ﻣﺴﻨﺔ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﻋﺘﺒﺮﻭﻩ ﺑﺎﻹﺑﻞ‪،‬‬ ‫ﻗﻠﻨﺎ‪ :‬ﻟﻴﺴﺖ ﺍﻹﺑﻞ ﻛﺬﻟﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻫﻮ ﻗﻮﻝ ﻋﻤﺮ ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻧﻘﻞ ﻋﻦ‬ ‫ﻋﻠﻲ ﻓﻲ ﺯﻛﺎﺓ ﺍﻹﺑﻞ ﺃﻥ ﻓﻲ ﺳﺖ ﻭﻋﺸﺮﻳﻦ ﻣﻨﻬﺎ ﺑﻨﺖ ﻣﺨﺎﺽ‪ ،‬ﻭﺩﻭﻥ ﺫﻟﻚ ﻓﻲ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٩٤/٢ :‬ ‪.١١٩٥‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻣﻊ ﺷﺮﺣﻪ‪ ٢١٣/٣ :‬ ‪.٢١٦‬‬ ‫‪343‬‬‫ﺯﻛﺎﺓ ﺍﻟﺒﺤﺮ ﻭﺍﻟﻌﺴﻞ ﻭﺍﻟﻤﻮﺍﺷﻲ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻓﻲ ﺍﻟﺴﻜﺮ‬ ‫ﻛﻞ ﺧﻤﺴﺔ ﺃﺑﻌﺮﺓ ﺷﺎﺓ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺼﺢ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ‪ ،‬ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ :‬ﻫﺬﺍ‬ ‫ﻏﻠﻂ ﻋﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﺃﻓﻘﻪ ﻣﻦ ﺃﻥ ﻳﻘﻮﻟﻪ؛ ﻷﻥ ﻓﻴﻪ ﻣﻮﺍﻻﺓ ﺑﻴﻦ ﺍﻟﻮﺍﺟﺒﻴﻦ ﻭﻻ ﻭﻗﺺ‬ ‫ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﺃﺻﻮﻝ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺯﻋﻢ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﺃﻧﻬﻢ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ‬ ‫ﻻ ﺯﻛﺎﺓ ﻓﻲ ﺍﻟﺒﻘﺮ ﺩﻭﻥ ﺍﻟﺨﻤﺴﻴﻦ ﻭﻫﻮ ﺧﻄﺄ‪ ،‬ﻭﺟﺎﺀ ﺍﻟﺤﺪﻳﺚ ﺑﺄﻧﻪ ﻻ ﺯﻛﺎﺓ ﻓﻲ‬ ‫ﺍﻟﺒﻘﺮ ﺩﻭﻥ ﺛﻼﺛﻴﻦ ﻭﻓﻲ ﺍﻟﺜﻼﺛﻴﻦ ﺗﺒﻴﻊ‪ ،‬ﻭﻣﺬﻫﺒﻨﺎ ﻣﺎ ﺫﻛﺮﻩ »ﺍﻟﻤﺼﻨﻒ« ﺑﻘﻮﻟﻪ‪ :‬ﻋﻠﻰ‬ ‫ﻛﻞ ﺧﻤﺲ ﻣﻦ ﺍﻟﺒﻘﺮ ﺷﺎﺓ ﺇﻟﻰ ﺧﻤﺲ ﻭﻋﺸﺮﻳﻦ ﻓﻔﻴﻬﺎ ﺣﻮﻟﻴﺔ‪ ،‬ﻭﻳﺆﺧﺬ ﻣﻨﻬﺎ‬ ‫ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﻹﺑﻞ‪ ،‬ﺑﺒﻠﻮﻍ ﺍﻷﻋﺪﺍﺩ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﺍﻹﺑﻞ‪ ،‬ﻏﻴﺮ ﺃﻥ ﺃﺳﻨﺎﻥ ﺍﻟﺒﻘﺮ‬ ‫ﻗﺼﻴﺮﺓ ﻋﺎﺟﻠﺔ ﻓﻴﻌﺪ ﻟﻬﺎ ﻣﻦ ﺍﻟﺴﻨﻴﻦ ﻣﺎ ﻳﻌﺪ ﻟﻺﺑﻞ‪ ،‬ﻳﻌﻨﻲ ﻳﻘﺎﺑﻞ ﺳﻦ ﺍﻟﺒﻘﺮ ﺑﻤﺜﻠﻪ‬ ‫ﻣﻦ ﺍﻹﺑﻞ ﻓﻲ ﺍﻟﺴﻨﻴﻦ ﻭﻟﻮ ﻃﺎﻝ ﺯﻣﺎﻥ ﺫﻟﻚ ﺍﻟﺴﻦ ﻣﻦ ﺍﻹﺑﻞ‪ ،‬ﻭﺍﺧﺘﻠﻔﺖ ﺍﻷﺳﻤﺎﺀ‪.‬‬ ‫ﻓﺘﺆﺧﺬ ﻣﻜﺎﻥ ﺑﻨﺖ ﻣﺨﺎﺽ ﻧﻈﻴﺮﺗﻬﺎ ﺳﻨ‪‬ﺎ ﻭﻫﻲ ﺍﻟﺤﻮﻟﻴﺔ ﺍﻟﺘﻲ ﻓﻲ ﺁﺧﺮ ﺍﻟﺤﻮﻝ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﻭﻗﺪ ﺗﻢ ﺣﻮﻟﻬﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﺒﻘﺮ ﻣﻜﺎﻥ ﺑﻨﺖ ﻟﺒﻮﻥ ﻣﻦ ﺍﻹﺑﻞ‪،‬‬ ‫ﻭﺍﻟﺮﺑﺎﻋﻴﺔ ﻣﻜﺎﻥ ﺍﻟﺤﻘﺔ ﻭﺍﻟﺴﺪﺱ ﻣﻜﺎﻥ ﺍﻟﺠﺬﻋﺔ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﻋﻠﻰ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ‬ ‫ﻓﻔﻲ ﻛﻞ ﺃﺭﺑﻌﻴﻦ ﺛﻨﻴﺔ‪ ،‬ﻭﻓﻲ ﻛﻞ ﺧﻤﺴﻴﻦ ﺭﺑﺎﻋﻴﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﺑﻘﻴﺔ ﺍﻟﺨﻼﻑ ﻓﻲ ﺍﻹﺑﻞ‬ ‫ﻭﺍﻟﺒﻘﺮﺓ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ ﺗﺒﻴﻊ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺠﻞ ﻭﺟﺬﻉ‪ ،‬ﻭﻓﻲ ﺍﻟﺜﺎﻟﺜﺔ ﺛﻨﻲ‪،‬‬ ‫ﻭﻓﻲ ﺍﻟﺮﺍﺑﻌﺔ ﺭﺑﺎﻉ‪ ،‬ﻭﻓﻲ ﺍﻟﺨﺎﻣﺴﺔ ﺳﺪﺱ‪ ،‬ﻭﻓﻲ ﺍﻟﺴﺎﺩﺳﺔ ﺿﺎﻟﻊ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ‬ ‫ﺿﺎﻟﻊ ﻋﺎﻡ‪ ،‬ﻭﺿﺎﻟﻊ ﻋﺎﻣﻴﻦ‪ ،‬ﻭﺿﺎﻟﻊ ﺛﻼﺛﺔ‪ ،‬ﻭﻫﻜﺬﺍ؛ ﻭﻣﺮﺍﺩ ﺃﺻﺤﺎﺑﻨﺎ ﺑﺎﻟﺤﻮﻟﻴﺔ‬ ‫ﺍﻟﺘﺒﻴﻊ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﺠﺪ ﺍﻟﻤﺼﺪﻕ‪ ،‬ﺑﻜﺴﺮ ﺍﻟﺪﺍﻝ ﺃﻱ ﺁﺧﺬ ﺍﻟﺼﺪﻗﺔ ﻟﻺﻣﺎﻡ ﻓﻲ ﺇﺑﻞ ﺃﻭ‬ ‫ﺑﻘﺮ ﺳﻦ ﻓﺮﻳﻀﺘﻪ ﺃﺧﺬ ﻣﺎ ﻓﻮﻗﻪ ﻭﺭﺩ ﺍﻟﻔﻀﻞ ﻋﻴ ﻨﺎ ﺑﻘﻴﻤﻪ ﻋﺪﻭﻝ‪ ،‬ﺃﻭ ﺃﺧﺬ ﻣﺎ ﺩﻭﻧﻪ‬ ‫ﻭﺯﺍﺩ ﻟﻪ ﺭﺏ ﺍﻟﻤﺎﻝ ﻣﺎ ﻧﻘﺺ ﺑﺎﻟﻘﻴﻤﺔ‪ ،‬ﻭﺃﺟﻴﺰ ﻏﻴﺮ ﺍﻟﻌﻴﻦ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﻗﻮﻟﻨﺎ‬ ‫ﻭﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ؛ ﻭﻗﺎﻝ ﻏﻴﺮ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﺫﺍ ﺃﺧﺬ ﻣﺎ ﺩﻭﻥ ﺍﻟﻮﺍﺟﺐ ﺯﺍﺩﻩ ﺻﺎﺣﺐ‬ ‫ﺩﺭﻫﻤﺎ ﻭﺷﺎﺗﻴﻦ‪ ،‬ﻭﺇﻥ ﺃﺧﺬ ﻣﺎ ﻓﻮﻗﻪ ﺯﺍﺩﻩ ﺻﺎﺣﺐ ﺍﻟﻤﺎﻝ ﻣﺜﻞ ﺫﻟﻚ‪،‬‬ ‫‬‫ﺍﻟﻤﺎﻝ ﻋﺸﺮﻳﻦ‬ ‫ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺫﻟﻚ ﻣﻜﺘﻮﺏ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺼﺪﻗﺔ ﺑﺄﻣﺮﻩ ﮊ ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻳﻜﻠﻒ ﺷﺮﺍﺀ‬ ‫ﺍﻟﺴﻦ‪ ،‬ﻭﻗﺎﻝ ﺟﻤﻬﻮﺭ ﻗﻮﻣﻨﺎ‪ :‬ﻓﻲ ﻛﻞ ﺛﻼﺛﻴﻦ ﺑﻘﺮﺓ ﺗﺒﻴﻊ ﺃﻭ ﺗﺒﻴﻌﺔ‪ ،‬ﻭﻓﻲ ﻛﻞ ﺃﺭﺑﻌﻴﻦ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪344‬‬ ‫ﻣﺴﻨﺔ‪ ،‬ﻭﻛﺬﺍ ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻓﻲ ﻛﻞ ﺃﺭﺑﻌﻴﻦ ﻣﺴﻨﺔ‪ ،‬ﻭﻋﻦ ﺑﻌﻀﻬﻢ‬ ‫ﻓﻲ ﻛﻞ ﻋﺸﺮ ﻣﻦ ﺍﻟﺒﻘﺮ ﺷﺎﺓ ﺇﻟﻰ ﺛﻼﺛﻴﻦ ﻓﺘﺒﻴﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻷﻭﻗﺎﺹ ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﺑﺎﻟﺴﻨﺔ ﺍﻟﻘﻤﺮﻳﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻌﺎﻡ ﺍﻟﻌﺮﺑﻲ‪ ،‬ﻭﺇﻥ ﺯﻛﻰ ﺑﺎﻟﻌﺠﻤﻴﺔ ﻓﻌﻠﻰ ﺗﻤﺎﻡ‬ ‫ﻭﺍﻟﺰﻛﺎﺓ ‪‬‬ ‫ﻋﺎﻣﺎ ﻋﺮﺑ ‪‬ﻴﺎ ﺃﻋﻄﻰ‬ ‫ﻋﺎﻣﺎ ﺗﻠﺰﻣﻪ ﺯﻛﺎﺓ ﻋﺎﻡ ﺯﺍﺋﺪ ﻋﻠﻰ ﺛﻼﺛﺔ ﻭﺛﻼﺛﻴﻦ ‬ ‫ﺛﻼﺙ ﻭﺛﻼﺛﻴﻦ ‬ ‫ﻋﺎﻣﺎ‬ ‫ﻋﻠﻰ ﺍﻟﺴﻨﻴﻦ ﺍﻟﻌﺠﻤﻴﺔ ﺃﻡ ﻟﻢ ﻳﻌﻂ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﻌﺪ ﻟﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﻳﻌﺪ ﺍﻟﻮﻗﺖ ‬ ‫ﻳﻮﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻓﻴﻌﺘﻘﺪ ﺃﻥ ﺍﻟﻮﻗﺖ ﻣﺠﻤﻮﻉ ﺫﻟﻚ ﻛﻠﻪ ﻓﻠﺬﻟﻚ‬ ‫ﻋﺮﺑ ‪‬ﻴﺎ ﻭﺃﺣﺪ ﻋﺸﺮ ‬ ‫ﻋﺎﻣﺎ ﻋﺮﺑ ‪‬ﻴﺎ ﻓﻜﺎﻥ ﻳﺆﺧﺮ ﺍﻟﺰﻛﺎﺓ‬ ‫ﺣﻮﺳﺐ ﺑﺎﻟﺰﻳﺎﺩﺓ‪ ،‬ﺑﺨﻼﻑ ﻣﺎ ﺇﺫﺍ ﺍﻋﺘﻘﺪ ﺍﻟﻮﻗﺖ ‬ ‫ﺗﺄﺧﻴﺮﺍ ﻓﻴﻤﺎ ﻫﻮ ﻳﻌﻄﻲ ﺇﻻ ﻋﻠﻰ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫‬ ‫ﻭﻋﻦ ﺍﻟﺮﺑﻴﻊ ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻟﺮﺟﻞ ﺃﺭﺑﻌﻮﻥ ﺑﻘﺮﺓ ﺃﻭ ﺇﺣﺪﻯ‬ ‫ﻭﺃﺭﺑﻌﻮﻥ ﺑﻘﺮﺓ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﺣﺘﻰ ﺗﺒﻠﻎ ﺳﺘﻴﻦ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺰﻛﻲ ﺯﻛﺎﺓ ﺃﺭﺑﻌﻴﻦ ﻓﻘﻂ ﺣﺘﻰ‬ ‫ﺗﺒﻠﻎ ﺳﺘﻴﻦ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﻭﺍﺣﺪﺓ ﻓﺠﺬﻋﺔ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺩ ﺃﻧﻪ ﺇﻥ ﺣﺎﻝ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ‬ ‫ﺇﺣﺪﻯ ﻭﺃﺭﺑﻌﻴﻦ ﺣﻮﻝ ﻓﻔﻴﻬﺎ ﺑﻘﺮﺓ ﻣﺴﻨﺔ‪ ،‬ﻫﻲ ﺍﻟﺪﺍﺧﻠﺔ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﺭﺑﻊ‬ ‫ﻋﺸﺮﻫﺎ‪ ،‬ﺃﻱ‪ :‬ﻋﺸﺮ ﻣﺴﻨﺔ‪ ،‬ﻭﺍﻟﺰﺍﺋﺪ ﺇﻟﻰ ﺳﺘﻴﻦ ﺑﺤﺴﺎﺑﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻻﺛﻨﺘﻴﻦ ﻭﺃﺭﺑﻌﻴﻦ‬ ‫ﻧﺼﻒ ﻋﺸﺮ ﻣﺴﻨﺔ‪ ،‬ﻭﻟﺜﻼﺛﺔ ﻭﺃﺭﺑﻌﻴﻦ ﺛﻼﺛﺔ ﺃﺭﺑﺎﻉ ﺍﻟﻌﺸﺮ ﻣﻦ ﺍﻟﻤﺴﻨﺔ‪ ،‬ﻭﻷﺭﺑﻊ‬ ‫ﻭﺃﺭﺑﻌﻴﻦ ﻋﺸﺮ‪ ،‬ﻭﻟﺨﻤﺲ ﻭﺃﺭﺑﻌﻴﻦ ﻋﺸﺮ ﻭﺭﺑﻊ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻟﺴﺖ ﻭﺃﺭﺑﻌﻴﻦ ﻋﺸﺮ‬ ‫ﻭﻧﺼﻒ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻫﻜﺬﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺤﺴﺎﺏ؛ ﺃﻣﺎ ﺃﺭﺑﻌﻮﻥ ﻓﻘﻂ ﻓﻔﻴﻬﺎ ﻋﻨﺪﻩ ﻣﺴﻨﺔ ﻓﻘﻂ‬ ‫ﻛﺎﻟﺮﺑﻴﻊ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻷﻭﻝ ﻭﻫﻮ ﺍﻟﻤﺸﻬﻮﺭ ﻋﻨﺪﻧﺎ‪ ،‬ﺃﺭﺍﺩ ﺑﻪ ﻣﺎ ﺫﻛﺮﻩ ﺃﻭﻝ ﺍﻟﺒﺎﺏ ﻣﻦ‬ ‫ﻗﻮﻟﻪ‪ :‬ﻳﺆﺧﺬ ﻣﻨﻬﺎ ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﻹﺑﻞ‪ ...‬ﺇﻟﺦ؛ ﻭﻫﻜﺬﺍ ﺃﺭﺍﺩ ﺍﻟﺸﻴﺦ ﺑﻘﻮﻟﻪ ﻓﻲ ﺁﺧﺮ‬ ‫ﺍﻟﺒﺎﺏ‪ :‬ﻭﺍﻟﻤﻌﻤﻮﻝ ﺑﻪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ‬ ‫ﺃﻭﻻ‪ ...‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﻗﺎﻝ ﻭﺍﻟﻘﻮﻝ ﻋﻨﺪﻧﺎ ﻓﻲ ﻫﺬﺍ ﻗﻮﻝ‬ ‫ﺍﻟﺮﺑﻴﻊ ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻭﺍﻟﻌﺎﻣﺔ ﻣﻦ ﻓﻘﻬﺎﺋﻨﺎ ﻓﻤﻦ ﻛﻼﻡ‬ ‫ﺻﺎﺣﺐ »ﺍﻷﺛﺮ« ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﻗﺒﻞ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﺿﻤﻴﺮ »ﻗﺎﻝ« ﻋﺎﺋﺪ ﺇﻟﻰ ﺻﺎﺣﺐ »ﺍﻷﺛﺮ«‬ ‫ﻓﻲ ﻗﻮﻟﻪ‪ :‬ﻭﻭﺟﺪﺕ ﺷﺒﻪ ﺫﻟﻚ ﻓﻲ ﺑﻌﺾ ﺍﻵﺛﺎﺭ‪ ...‬ﺇﻟﺦ؛ ﻟﻜﻦ ﺣﻜﺎﻳﺔ ﺻﺎﺣﺐ »ﺍﻷﺛﺮ«‬ ‫ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﻭﺃﺑﻲ ﻋﺒﻴﺪﺓ ﻭﻋﺎﻣﺔ ﻓﻘﻬﺎﺋﻨﺎ ﺗﺨﺎﻟﻒ ﺍﻟﻤﺸﻬﻮﺭ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺸﻬﻮﺭ‪ ...‬ﺃﻥ ﺯﻛﺎﺓ‬ ‫‪345‬‬‫ﺯﻛﺎﺓ ﺍﻟﺒﺤﺮ ﻭﺍﻟﻌﺴﻞ ﻭﺍﻟﻤﻮﺍﺷﻲ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻓﻲ ﺍﻟﺴﻜﺮ‬ ‫ﺍﻟﺒﻘﺮ ﻛﺰﻛﺎﺓ ﺍﻹﺑﻞ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﻩ ﺻﺎﺣﺐ ﺫﻟﻚ »ﺍﻷﺛﺮ« ﻋﻦ »ﺍﻟﺮﺑﻴﻊ« ﻭﻏﻴﺮﻩ ﺃﻥ ﻟﻜﻞ‬ ‫ﺃﺭﺑﻌﻴﻦ ﻣﺴﻨﺔ‪ ،‬ﻭﺫﻛﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺩ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻷﺭﺑﻌﻴﻦ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﺻﺪﻗﺔ ﺍﻟﺒﻘﺮ ﻛﺼﺪﻗﺔ ﺍﻹﺑﻞ‪ ،‬ﻓﻲ ﺍﻟﺨﻤﺲ‬ ‫ﺷﺎﺓ‪ ،‬ﻭﻓﻲ ﺍﻟﻌﺸﺮ ﺷﺎﺗﺎﻥ‪ ،‬ﻭﻓﻲ ﺧﻤﺲ ﻋﺸﺮﺓ ﺛﻼﺙ ﺷﻴﺎﻩ‪ ،‬ﻭﻓﻲ ﺍﻟﻌﺸﺮﻳﻦ ﺃﺭﺑﻊ‬ ‫ﺷﻴﺎﻩ‪ ،‬ﻭﻓﻲ ﺍﻟﺨﻤﺲ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺑﻘﺮﺓ‪ ،‬ﺑﻘﺮﺓ ﺟﺬﻋﺔ‪ ،‬ﺳﻦ ﺍﺑﻨﺔ ﻣﺨﺎﺽ‪ ،‬ﻭﺇﻥ ﺑﻠﻐﺖ‬ ‫ﺳﺘ‪‬ﺎ ﻭﺛﻼﺛﻴﻦ ﻓﻔﻴﻬﺎ ﺛﻨﻴﺔ‪ ،‬ﺳﻦ ﺍﺑﻨﺔ ﻟﺒﻮﻥ ﺍﻹﺑﻞ‪ ،‬ﻭﺇﻥ ﺑﻠﻐﺖ ﺳﺘ‪‬ﺎ ﻭﺃﺭﺑﻌﻴﻦ ﻓﻔﻴﻬﺎ‬ ‫ﺑﻘﺮﺓ ﺭﺑﺎﻋﻴﺔ‪ ،‬ﺳﻦ ﺍﻟﺤﻘﺔ ﻣﻦ ﺍﻹﺑﻞ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﻭﺍﺣﺪﺓ ﺳﺘﻴﻦ ﻓﻔﻴﻬﺎ ﺳﺪﺱ‬ ‫ﺍﻟﺠﺬﻋﺔ ﻣﻦ ﺍﻹﺑﻞ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺳﺘ‪‬ﺎ ﻭﺳﺒﻌﻴﻦ ﻓﻔﻴﻬﺎ ﺛﻨﻴﺘﺎﻥ ﻣﻦ ﺍﻟﺒﻘﺮ‪ ،‬ﺛﻢ ﺗﺠﺮﻱ‬ ‫ﻓﻴﻬﺎ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﻣﺎ ﻳﺠﺮﻱ ﻓﻲ ﺍﻹﺑﻞ‪ ،‬ﻓﺈﺫﺍ ﺛﻼﺛﻤﺎﺋﺔ ﻓﻠﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻷﺭﺑﻌﻴﻦ‬ ‫ﺷﻲﺀ‪ ،‬ﻭﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﺍﻟﻌﻮﺍﻣﻞ ﻭﺍﻟﺰﻭﺍﺟﺮ ﻭﺍﻟﻄﻮﺍﺣﻦ ﻓﻴﻬﻦ ﺍﻟﺼﺪﻗﺔ‪.‬‬ ‫ﻭﺳﺌﻞ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪﻳﺮﺣﻤﻪ ﺍﷲﻋﻦ ﺻﺪﻗﺔ ﺍﻟﺒﻘﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﻲ ﺑﻤﻨﺰﻟﺔ‬ ‫ﺍﻹﺑﻞ‪ ،‬ﻭﺍﻟﺼﻐﺎﺭ ﻣﻦ ﺍﻟﺒﻘﺮ ﺇﺫﺍ ﺃﻛﻠﺖ ﺍﻟﺸﺠﺮ ﻭﺷﺮﺑﺖ ﺍﻟﻤﺎﺀ ﻋﺪﺕ ﻣﻊ ﺍﻟﻜﺒﺎﺭ‪.‬‬ ‫ﻭﺳﺌﻞ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ‪ 5‬ﻋﻦ ﺭﺟﻞ ﻟﻪ ﺧﻤﺲ ﺑﻘﺮﺍﺕ ﻓﻲ ﻳﺪﻩ ﻭﻟﻪ ﺑﻘﺮﺓ ﺳﺎﺩﺳﺔ‬ ‫ﻣﻊ ﻏﻴﺮﻩ‪ ،‬ﻭﺍﻟﺬﻱ ﻣﻌﻪ ﻫﺬﻩ ﺍﻟﺒﻘﺮﺓ ﺍﻟﺴﺎﺩﺳﺔ ﻟﻪ ﺃﺭﺑﻊ ﺑﻘﺮﺍﺕ‪ ،‬ﻓﺤﺎﻝ ﻋﻠﻴﻬﻦ ﺍﻟﺤﻮﻝ‬ ‫ﺟﻤﻴﻌﺎ ﻭﻫﻲ ﻣﺠﺘﻤﻌﺔ ﻓﻲ ﻳﺪﻩ‪.‬‬ ‫‬ ‫ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﻟﻪ ﺃﺭﺑﻊ ﺑﻘﺮﺍﺕ ﻭﻓﻲ ﻳﺪﻩ ﻟﻶﺧﺮ ﺑﻘﺮﺓ ﺧﺎﻣﺴﺔ‪ ،‬ﻓﻔﻲ ﻗﻮﻝ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺤﻠﺐ ﻭﺍﻟﻤﺮﺑﻂ ﻭﺍﺣﺪﺓ ﻓﻌﻠﻴﻪ ﺃﺭﺑﻌﺔ ﺃﺧﻤﺎﺱ ﺷﺎﺓ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﺍﻟﺬﻱ ﻟﻪ ﺳﺖ ﺑﻘﺮﺍﺕ ﺷﺎﺓ‪ ،‬ﻭﻗﻮﻝ ﻋﻠﻰ ﺍﻟﺬﻱ ﻟﻪ ﺳﺖ ﺑﻘﺮﺍﺕ ﺷﺎﺓ ﻭﺧﻤﺲ ﺷﺎﺓ؛‬ ‫ﻷﻧﻪ ﺑﺴﺒﺐ ﺑﻘﺮﺗﻪ ﻭﺟﺒﺖ ﺗﻠﻚ ﺍﻟﺸﺎﺓ ﻋﻠﻰ ﺻﺎﺣﺐ ﺃﺭﺑﻊ ﺍﻟﺒﻘﺮﺍﺕ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻟﻮﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﺭﺑﻊ ﺑﻘﺮﺍﺕ ﺧﺎﻟﺼﺔ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﺑﻘﺮﺓ ﻭﺍﺣﺪﺓ ﻫﻲ ﻓﻲ‬ ‫ﻳﺪ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻣﻊ ﺃﺭﺑﻌﺔ ﻭﺣﺎﻝ ﻋﻠﻴﻬﻦ ﺍﻟﺤﻮﻝ ﻛﺬﻟﻚ؟‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢١٣/٣ :‬ ‪.٢١٦‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪346‬‬ ‫ﻗﺎﻝ‪ :‬ﻋﻠﻰ ﺍﻟﺬﻱ ﻓﻲ ﻳﺪﻩ ﺍﻟﺨﻤﺲ‪ ،‬ﻭﻫﻦ ﺃﺭﺑﻊ ﻟﻪ ﻭﺍﺣﺪﺓ‪ ،‬ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺷﺮﻳﻜﻪ‪،‬‬ ‫ﺗﺴﻌﺔ ﺃﻋﺸﺎﺭ ﺷﺎﺓ‪ ،‬ﻭﻋﻠﻰ ﺷﺮﻳﻜﺔ ﻓﻲ ﺍﻟﺸﺎﺓ ﻋﺸﺮ ﺷﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺒﻘﺮﺓ‬ ‫ﺍﻟﺘﻲ ﺑﻴﻨﻬﻤﺎ ﺷﺮﻛﺔ ﻟﻴﺴﺖ ﻓﻲ ﻳﺪ ﺃﺣﺪﻫﻤﺎ ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ)‪.(١‬‬ ‫ﺃﻣﺎ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ﻓﻘﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺭﻭﻳﻨﺎ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ‬ ‫ﻗﺎﻝ ﻓﻲ ﺻﺪﻗﺔ ﺍﻟﺒﻘﺮ‪» :‬ﻓﻲ ﻛﻞ ﺛﻼﺛﻴﻦ ﺑﻘﺮﺓ ﺗﺒﻴﻊ ﺃﻭ ﺗﺒﻴﻌﺔ‪ ،‬ﻭﻣﻦ ﻛﻞ ﺃﺭﺑﻌﻴﻦ‬ ‫ﻣﺴﻨﺔ« ﻭﻫﺬﺍ ﻗﻮﻝ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻣﻤﻦ ﻗﺎﻝ ﺑﻬﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‬ ‫ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺍﻟﺸﻌﺒﻲ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺍﻟﻤﺎﺟﺸﻮﻥ ﻭﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﻳﻌﻘﻮﺏ ﻭﻣﺤﻤﺪ ﻭﺃﺑﻮ‬ ‫ﻋﺒﻴﺪﺓ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻻ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﻳﺨﺘﻠﻔﻮﻥ ﻓﻴﻪ ﺍﻟﻴﻮﻡ‪.‬‬ ‫ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻥ‪ :‬ﻭﻫﻮ ﺃﻥ ﻓﻲ ﻛﻞ ﺧﻤﺲ ﺷﺎﺓ‪ ،‬ﻭﻓﻲ ﻋﺸﺮ ﺷﺎﺗﺎﻥ‪ ،‬ﻭﻓﻲ ﺧﻤﺲ‬ ‫ﻋﺸﺮﺓ ﺛﻼﺙ ﺷﻴﺎﻩ‪ ،‬ﻭﻓﻲ ﻋﺸﺮﻳﻦ ﺃﺭﺑﻊ ﺷﻴﺎﻩ‪ ،‬ﻭﻓﻲ ﺧﻤﺲ ﻭﻋﺸﺮﻳﻦ ﺑﻘﺮﺓ ﺇﻟﻰ‬ ‫ﺧﻤﺲ ﻭﺳﺒﻌﻴﻦ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﻭﺯﺕ ﻓﺒﻘﺮﺗﺎﻥ ﺇﻟﻰ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﻭﺯﺕ ﻓﻔﻲ‬ ‫ﻛﻞ ﺃﺭﺑﻌﻴﻦ ﺑﻘﺮﺓ ﺑﻘﺮﺓ‪ .‬ﻫﺬﺍ ﻗﻮﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴﻴﺐ‪ .‬ﻭﺭﻭﻱ ﻋﻦ ﺃﺑﻲ ﻗﻼﺑﺔ ﻗﺎﻝ‬ ‫ﻓﻲ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﺭﻭﻱ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻓﻲ ﻛﻞ ﺧﻤﺲ ﺷﺎﺓ ﺣﺘﻰ ﺗﺒﻠﻎ ﺛﻼﺛﻴﻦ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺑﻠﻐﺖ ﺛﻼﺛﻴﻦ ﻓﻔﻴﻬﺎ ﺗﺒﻴﻊ‪ ،‬ﻭﻓﻴﻬﺎ ﻗﻮﻝ ﺛﺎﻟﺚ‪ :‬ﻭﻫﻮ ﺃﻥ ﻓﻲ ﺛﻼﺛﻴﻦ ﺟﺬ ﻋﺎ ﺃﻭ ﺟﺬﻋﺔ‪،‬‬ ‫ﻭﻓﻲ ﺃﺭﺑﻌﻴﻦ ﻣﺴﻨﺔ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺧﻤﺴﻴﻦ ﻓﺒﺤﺴﺎﺏ ﺫﻟﻚ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺣﻤﺎﺩ ﺑﻦ ﺃﺑﻲ‬ ‫ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﻜﻢ ﺑﻦ ﻋﻴﻴﻨﺔ ﻛﺬﻟﻚ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ ﻓﻲ ﺧﻤﺴﻴﻦ ﻣﺴﻨﺔ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﻨﻌﻤﺎﻥ‪ :‬ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻷﺭﺑﻌﻴﻦ ﻓﺒﺤﺴﺎﺏ ﺫﻟﻚ‪ ،‬ﻭﻓﺴﺮ ﺃﺑﻮ ﺛﻮﺭ ﺫﻟﻚ ﻣﻦ ﻗﻮﻟﻪ‪،‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺧﻤﺲ ﻭﺃﺭﺑﻌﻴﻦ ﻣﺴﻨﺔ ﻭﺛﻤﻦ‪ ،‬ﻭﻓﻲ ﺧﻤﺴﻴﻦ ﻣﺴﻨﺔ ﻭﺭﺑﻊ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺯﺍﺩ‬ ‫ﻗ ‪‬ﻞ ﺃﻭ ﻛﺜﺮ‪ ،‬ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻳﻘﻮﻝ‪ :‬ﻓﻲ ﺛﻼﺛﻴﻦ ﺑﻘﺮﺓ ﺗﺒﻴﻊ‪ ،‬ﻭﻓﻲ ﺃﺭﺑﻌﻴﻦ‬ ‫ﻣﺴﻨﺔ‪ ،‬ﻭﻓﻲ ﺧﻤﺴﻴﻦ ﻣﺴﻨﺔ ﻭﺭﺑﻊ‪ ،‬ﻭﻓﻲ ﺳﺘﻴﻦ ﺗﺒﻴﻌﺎﻥ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻤﺎ ﺭﻭﻱ ﻋﻦ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻧﻘﻮﻝ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.٨/٤ :‬‬ ‫‪347‬‬‫ﺯﻛﺎﺓ ﺍﻟﺒﺤﺮ ﻭﺍﻟﻌﺴﻞ ﻭﺍﻟﻤﻮﺍﺷﻲ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻓﻲ ﺍﻟﺴﻜﺮ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﺑﻤﺎ ﻳﺸﺒﻪ ﻣﻌﺎﻧﻲ‬ ‫ﺍﻻﺗﻔﺎﻕ ﺃﻥ ﺻﺪﻗﺔ ﺍﻟﺒﻘﺮ ﻣﺜﻞ ﺻﺪﻗﺔ ﺍﻹﺑﻞ؛ ﻷﻧﻬﺎ ﻣﺜﻠﻬﺎ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪،‬‬ ‫ﻓﻔﻲ ﺧﻤﺲ ﻣﻦ ﺍﻟﺒﻘﺮ ﻣﻌﻬﻢ ﺷﺎﺓ‪ ،‬ﻭﻓﻲ ﺍﻟﻌﺸﺮ ﺷﺎﺗﺎﻥ‪ ،‬ﻭﻓﻲ ﻛﻞ ﺧﻤﺲ ﺷﺎﺓ ﺇﻟﻰ ﺧﻤﺲ‬ ‫ﻭﻋﺸﺮﻳﻦ‪ ،‬ﺛﻢ ﻓﻴﻬﺎ ﺻﺪﻗﺔ‪ ،‬ﻭﻣﺎ ﺩﻭﻥ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻫﻮ ﻣﻌﻬﻢ ﺷﻨﻘﻪ‪ ،‬ﻓﻔﻲ‬ ‫ﺧﻤﺲ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﺇﻟﻰ ﺧﻤﺲ ﻭﺛﻼﺛﻴﻦ‪ ،‬ﻓﻔﻴﻬﺎ ﺟﺬﻋﺔ‪ ،‬ﻭﻫﻲ ﺳﻦ‬ ‫ﺑﻨﺖ ﻣﺨﺎﺽ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻹﺑﻞ‪ ،‬ﻭﻓﻲ ﺍﻟﺴﺖ ﻭﺍﻟﺜﻼﺛﻴﻦ ﺛﻨﻴﺔ ﻣﻦ ﺍﻟﺒﻘﺮ‪ ،‬ﺛﻢ ﻋﻠﻰ ﺗﺮﺗﻴﺐ‬ ‫ﻣﻌﻨﺎ‪ ،‬ﺻﺪﻗﺔ ﺍﻹﺑﻞ ﻳﻜﻮﻥ ﻣﻌﻨﺎ ﺗﺮﺗﻴﺐ ﺻﺪﻗﺔ ﺍﻟﺒﻘﺮ‪ ،‬ﻭﺍﻟﺠﺬﻋﺔ ﻣﻦ ﺍﻟﺒﻘﺮ ﻋﻨﺪﻱ ﺃﻧﻬﺎ‬ ‫ﺗﻘﻮﻡ ﻓﻲ ﻣﻮﺿﻊ ﺳﻦ ﺑﻨﺖ ﻣﺨﺎﺽ‪ ،‬ﻭﺍﻟﺜﻨﻴﺔ ﺗﻘﻮﻡ ﻣﻘﺎﻡ ﺍﺑﻨﺔ ﻟﺒﻮﻥ‪ ،‬ﻭﺍﻟﺮﺑﺎﻉ ﻳﻘﻮﻡ ﻣﻘﺎﻡ‬ ‫ﺣﻘﺔ‪ ،‬ﻭﺍﻟﺴﺪﺱ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺠﺬﻋﺔ ﻣﻦ ﺍﻹﺑﻞ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﺠﺮﻱ ﺣﺴﺎﺑﻬﺎ)‪.(١‬‬ ‫‪ E 0 a/ ٢٨١‬ا‪$a‬ا‪ .‬ا‪P‬ر و ٴ‪ 8- B]$‬ا‪:60P‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺻﺪﻗﺔ ﺍﻟﻔﺼﻼﻥ ﻭﺍﻟﺤﻤﻼﻥ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻝ‪ :‬ﺗﺆﺧﺬ‬ ‫ﺍﻟﺼﺪﻗﺎﺕ ﻣﻦ ﻛﻞ ﺻﻔﺔ‪ ،‬ﻣﻦ ﻫﺬﺍ ﻭﺍﺣﺪ ﻣﻨﻪ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ﻭﺇﺳﺤﺎﻕ‬ ‫ﻭﻳﻌﻘﻮﺏ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻷﺭﺑﻌﻴﻦ ﻣﻦ ﺍﻟﺴﺨﺎﻝ ﺃﻥ ﻳﺄﺗﻲ ﺑﺠﺬﻋﺔ ﺃﻭ‬ ‫ﺛﻨﻴﺔ ﻣﻦ ﺍﻟﻐﻨﻢ‪ ،‬ﻭﻻ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﺼﻐﺎﺭ ﺷﻲﺀ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﻭﺃﺑﻮ ﺛﻮﺭ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺻﺪﻗﺔ ﺍﻟﺒﻘﺮ ﻭﺍﻹﺑﻞ‪ .‬ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻟﺚ‪ :‬ﻭﻫﻮ ﺃﻥ ﺷﻲﺀ ﻓﻴﻬﺎ‪ ،‬ﻫﻜﺬﺍ ﻗﺎﻝ‬ ‫ﺍﻟﻨﻌﻤﺎﻥ ﻭﻣﺤﻤﺪ‪ ،‬ﻭﺣﻜﻲ ﺫﻟﻚ ﻋﻦ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻗﻮﻝ ﺭﺍﺑﻊ‪ :‬ﻭﻫﻮ‬ ‫ﺃﻥ ﻳﺄﺧﺬ ﺍﻟﻤﺼﺪﻕ ﻣﺴﻨﺔ‪ ،‬ﺛﻢ ﻳﺮﺩ ﻋﻠﻰ ﺭﺏ ﺍﻟﻤﺎﻝ ﻓﻀﻞ ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﺴﻨﺔ ﻭﺍﻟﺼﻐﻴﺮﺓ‬ ‫ﺍﻟﺘﻲ ﻓﻲ ﻣﺎﺷﻴﺘﻪ‪ ،‬ﺣﻜﻲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﻛﺎﻥ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺍﻟﻨﻌﻤﺎﻥ ﻭﻣﺤﻤﺪ ﻭﻳﻌﻘﻮﺏ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻓﻲ ﺃﺭﺑﻌﻴﻦ‬ ‫‬ ‫ﺣﻤﻼ ﻓﻴﻬﺎ ﻣﺴﻨﺔ‪ ،‬ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﻤﺴﻨﺔ‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٢١/١٨ :‬ ‪.١٢٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪348‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻣﻌﺎﻧﻲ ﻣﺎ ﺣﻜﻲ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻛﻠﻬﺎ ﻣﺎ ﻳﺨﺮﺝ‬ ‫ﻋﻨﺪﻱ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﺃﺛﺒﺖ ﻣﺎ ﻳﺨﺮﺝ ﻣﻦ ﻗﻮﻟﻬﻢ ﻣﻌﻨﺎ ﻗﻮﻟﻴﻦ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺍﻟﺬﻱ‬ ‫ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻋﻠﻴﻪ ﻣﻨﻬﺎ‪ .‬ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ ﻣﻦ ﺃﻓﻀﻠﻬﺎ‪ ،‬ﻓﻼ ﻳﺒﻌﺪ ﻋﻨﺪﻩ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﻣﻦ ﺍﻷﻭﺳﻂ‬ ‫ﺃﻳﻀﺎ‪ .‬ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺇﻧﻪ ﺇﺫﺍ‬ ‫ﻟﻢ ﻳﺒﻌﺪ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﺑﺎﻷﺟﺰﺍﺀ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻟﻘﺪﺭ ﻟﻢ ﻳﺒﻌﺪ ‬ ‫ﻓﺼﺎﻋﺪﺍ ﻓﻲ ﺍﻟﻤﻌﺰ ﻭﺍﻟﻀﺄﻥ‪ ،‬ﻭﺃﻣﺎ‬ ‫‬‫ﺛﺒﺖ ﻓﻴﻬﺎ ﺍﻟﺼﺪﻗﺔ ﻛﺎﻥ ﻓﻴﻬﺎ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺜﻨﻴﺔ‬ ‫ﻗﻮﻟﻪ‪ :‬ﻟﻴﺲ ﻓﻴﻬﺎ ﺻﺪﻗﺔ‪ ،‬ﻓﻼ ﻳﺨﺮﺝ ﺫﻟﻚ ﻋﻨﺪﻱ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ‬ ‫ﺻﻔﺔ ﻣﺎ ﻻ ﻳﻌﺪ ﻓﻲ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺃﻭﻻﺩ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻣﻦ ﺗﻠﻚ ﺍﻟﺼﻔﺔ‪ ،‬ﻣﻊ‬ ‫ﺻﺎﺣﺐ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻻ ﻳﻌﺪﻫﺎ ﻣﻊ ﺍﻟﻤﺎﺷﻴﺔ‪ ،‬ﺣﺎﻥ ﻋﻨﺪﻩ ﻣﻌﻨﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﺯﻛﺎﺓ‬ ‫ﻓﻴﻬﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ‪ ،‬ﻭﻟﻬﺬﺍ ﻓﻲ ﻗﻮﻟﻬﻢ ﺃﻗﺎﻭﻳﻞ‪ ،‬ﺃﺣﺪﻫﻤﺎ‪ :‬ﺇﻧﻪ ﻻ ﻳﻌﺪ ﻣﻦ ﺍﻟﻤﺎﺷﻴﺔ ﻛﻞ‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﺃﻭ ﺍﻟﻤﺼﺪﻕ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﻌﺪ ﺇﻻ ﻣﺎ ﺧﻠﻂ‬ ‫‬‫ﻣﻨﺘﻮﺝ‬ ‫ﺭﺍﻋﻴﺎ ﻋﻠﻰ ﺃﺛﺮ ﺃﻣﻪ‪،‬‬ ‫ﺍﻟﺸﺠﺮ ﻣﻊ ﺍﻟﻠﺒﻦ‪ ،‬ﻭﻣﻨﻬﺎ ﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﻌﺪ ﺇﻻ ﻣﺎ ﻗﻄﻊ ﺍﻟﻮﺍﺩﻱ ‬ ‫ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻣﺎ ﻗﻄﻊ ﺍﻟﻮﺍﺩﻱ ﻫﻜﺬﺍ‪ ،‬ﻭﻗﺎﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻣﺎ ﺍﺳﺘﻐﻨﻰ ﻋﻦ ﺃﻣﻪ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ‬ ‫ﻓﻮﻕ ﻫﺬﺍ ﺍﻟﺤﺎﻝ ﺷﻴ ﺌﺎ ﺇﻻ ﻳﻌﺪ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻘﻮﻟﻪ ﻫﺬﺍ ﻟﻴﺲ ﻓﻴﻬﺎ ﺻﺪﻗﺔ ﻋﻠﻰ ﻣﺎ ﻳﺨﺮﺝ‪،‬‬ ‫ﻭﻻ ﻳﺨﺮﺝ ﻋﻨﺪﻱ ﺇﻻ ﻋﻠﻰ ﺃﺣﺪ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ)‪.(١‬‬ ‫‪ ٢٨٢‬ز ة ا‪0HN‬ة ‪ E‬ا‪$a‬ا‪:.‬‬ ‫ﺟﺎﺀ ﻓﻲ ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ﺑﻴﺎﻥ ﻟﺤﺎﻻﺕ ﻣﺨﺘﻠﻔﺔ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺍﻟﻤﻮﺍﺷﻲ‪:‬‬ ‫ﺇ ﻥ ﻣﻦ ﺟﺎﺀ ﻭﻗﺘﻪ ﻋﻠﻰ ﺃﺭﺑﻌﻴﻦ ﺷﺎﺓ ﻭ ﻟﻢ ﻳﻌﻂ ﻋﻨﻬﺎ ﺷﻴ ﺌﺎ ﺣ ﺘﻰ ﺍﺳﺘﻔﺎﺩ ﺇﺣﺪﻯ‬ ‫ﻭﺛﻤﺎﻧﻴﻦ ﺷﺎﺓ‪ ،‬ﻓﺈ ﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺆ ﺩﻱ ﺷﺎﺗﻴﻦ؛ ﻷ ﻥ ﺣﻜﻢ ﺍﻟﻔﺎﺋﺪﺓ ﺣﻜﻢ ﺍ ﻟﻤﺎﻝ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺇﻥ ﺃﻋﻄﻰ ﻋﻠﻴﻬﺎ ﻧﺼﻒ ﺷﺎﺓ ﺛ ﻢ ﺍﺳﺘﻔﺎﺩ ﺍﻟﻔﺎﺋﺪﺓ ﻗﺒﻞ ﺃﻥ ﻳﻌﻄﻲ ﺍﻟ ﻨﺼﻒ‬ ‫ﺍﻵﺧﺮ ﻓﺈ ﻧﻪ ﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﻔﺎﺋﺪﺓ ﻛ ﻠﻬﺎ‪ ،‬ﻭﻳﻌﻄﻲ ﺍﻟ ﻨﺼﻒ ﺍﻟﺒﺎﻗﻲ ﻋﻠﻴﻪ؛ ﻷ ﻧﻪ ﻣﺎﻝ ﻟﻢ‬ ‫ﻳﺆ ﺩ ﻋﻨﻪ ﺯﻛﺎﺗﻪ ﻛ ﻠﻬﺎ‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٦٠/١٨ :‬ ‪.١٦١‬‬ ‫‪349‬‬‫ﺯﻛﺎﺓ ﺍﻟﺒﺤﺮ ﻭﺍﻟﻌﺴﻞ ﻭﺍﻟﻤﻮﺍﺷﻲ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻓﻲ ﺍﻟﺴﻜﺮ‬ ‫ﻓﻠﻴﺤﻂ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺓ ﺑﻘﺪﺭ‬ ‫‬‫ﻭﻗﻴﻞ‪ :‬ﺗﻘﺴﻢ ﺍﻟﻔﺎﺋﺪﺓ ﻋﻠﻰ ﻣﺎ ﺃﻋﻄﻰ ﻭﻋﻠﻰ ﻣﺎ ﺑﻘﻲ‪،‬‬ ‫ﺭﺑﻌﺎ‪ ،‬ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﺃﻋﻄﻰ‬‫ﻣﺎ ﻧﺎﺏ ﻣﺎ ﺃﻋﻄﻰ ﺇﻥ ﻛﺎﻥ ‬ ‫ﻧﺼﻔﺎ ﻓﻨﺼﻒ‪ ،‬ﺃﻭ ﺛﻠ ﺜﺎ‪ ،‬ﺃﻭ ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺛ ﻢ ﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﻣﺎ ﻧﺎﺑﻪ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺓ‪.‬‬ ‫ﻣﻦ ‬ ‫ﺑﻌﻀﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻔﺎﺋﺪﺓ ﺷﻲﺀ ﺑﻌﺪﻣﺎ ﺃﻋﻄﻰ ‬ ‫ﻭﻣﻦ ﺍﺳﺘﻔﺎﺩ ﺃﺭﺑﻌﻴﻦ ﺷﺎﺓ ﻓﻤﻜﺜﺖ ﻋﻨﺪﻩ ﺃﺭﺑﻌﻴﻦ ﺳﻨﺔ‪ ،‬ﻭ ﻟﻢ ﻳﺆ ﺩ ﺯﻛﺎ ﺗﻬﺎ‪ ،‬ﻓﺈ ﻧﻪ‬ ‫ﺫﻣﺘﻪ‪.‬‬ ‫ﻛﻞ ﺳﻨﺔ ﺷﺎﺓ ﻓﻲ ‬‫ﻳﺆ ﺩﻳﻬﺎ ﻛ ﻠﻬﺎ ﻓﻲ ‬ ‫ﺍﻟﺰﻛﺎﺓ؛ ﻷ ﻥ ﻋﻠﻴﻪ ﻓﻲ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﺇﻻ ﺷﺎﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﻋ ﻠﻰ ﻗﻮﻝ ﻣﻦ ﺟﻌﻠﻬﺎ ﺷﺮﻳﻜ ﺎ‪،‬‬ ‫ﺗﻘﺪﻡ ﻧﻈﻴﺮ ﺫﻟﻚ ﻓﻲ ﺯﻛﺎﺓ ﺍﻹﺑﻞ‪.‬‬ ‫ﻭﻗﺪ ‬ ‫ﻭﺇﻥ ﺍﺳﺘﻔﺎﺩ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﻴﻦ ﺷﺎﺓ ﻓﻤﻜﺜﺖ ﻋﻨﺪﻩ ﺳﻨﺘﻴﻦ‪:‬‬ ‫ﻛﻞ ﺳﻨﺔ ﻣﻀﺖ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﺗﻜﻮﻥ‬ ‫ﺍﻷﻭﻝ ﻳﺆ ﺩﻱ ﻋﻠﻰ ‬ ‫ﻓﻌﻠﻰ ﺍﻟﻘﻮﻝ ‬ ‫ﺫﻣﺘﻪ‪.‬‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ‬ ‫ﻟﻜﻞ‬ ‫‬‫ﺍﻟﺼﺪﻗﺔ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ ﻳ ﺤ ﻂ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻪ ﻣﻦ ‬ ‫ﺳﻨﺔ‪.‬‬ ‫ﻭﻣﻦ ﻟﻪ ﺃﺭﺑﻌﻮﻥ ﺷﺎﺓ‪ ،‬ﻭﺗﺮﻛﻬﺎ ﺳﻨﺔ ﻭ ﻟﻢ ﻳﺆ ﺩ ﻋﻨﻬﺎ ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺣ ﺘﻰ ﺑﻠﻐﺖ ﻓﻲ‬ ‫ﺍﻟﺮﺍﺑﻌﺔ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﺎﺋﺔ ﻭﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻭﻓﻲ ﺍﻟ ﺜﺎﻟﺜﺔ ﺛﻼﺛﻤﺎﺋﺔ‪ ،‬ﻭﻓﻲ ‬‫‬ ‫ﺍﻟﺴﻨﻴﻦ ﺍ ﻟﻤﺎﺿﻴﺔ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ‬ ‫ﻋﻨﻬﻦ ‬ ‫‬‫ﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻓﻲ ﺍ ﻟﺨﺎﻣﺴﺔ ﺧﻤﺴﻤﺎﺋﺔ‪ ،‬ﻭ ﻟﻢ ﻳﺆ ﺩ‬ ‫ﻛ ﻠﻬﺎ‪ ،‬ﺛ ﻢ ﺗﺎﺏ ﺑﻌﺪ ﺫﻟﻚ‪:‬‬ ‫ﻛﻞ ﺳﻨﺔ ﺧﻤﺲ ﺷﻴﺎﻩ‪ ،‬ﻓﻬﺆﻻﺀ ﺟﻌﻠﻮﺍ ﺣﻜﻢ‬‫ﻓﺈﻥ ﺑﻌﻀﻬﻢ ﻗﺎﻝ‪ :‬ﻳﻌﻄﻲ ﻋﻠﻰ ‬ ‫ﺍﻟﻔﺎﺋﺪﺓ ﺣﻜﻢ ﺍ ﻟﻤﺎﻝ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻮ ﻣﻀﻰ ﺍﻟﻮﻗﺖ‪ ،‬ﻣﺎ ﻟﻢ ﻳﺆ ﺩ ﻋﻨﻪ‪.‬‬ ‫ﺃﺭﺑﻌﺎ‪،‬‬‫ﺍﻟﺴﻨﺔ ﺍ ﻟﺨﺎﻣﺴﺔ ﺧﻤﺲ ﺷﻴﺎﻩ‪ ،‬ﻭﻋﻠﻰ ‬ ‫ﺍﻟﺮﺍﺑﻌﺔ ‬‫ﻭﻗﺎﻝ ﺑﻌﺾ‪ :‬ﻳﻌﻄﻲ ﻋﻠﻰ ‪‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﺜﺎﻟﺜﺔ ﺛﻼﺛﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧﻴﺔ ﺍﺛﻨﺘﻴﻦ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻭﻟﻰ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻫﺬﺍ ﻋﻠﻰ ﻗﻮﻝ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪350‬‬ ‫ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﺗﺤﻤﻞ ﺍﻟﻔﺎﺋﺪﺓ ﻋﻠﻰ ﺍ ﻟﻤﺎﻝ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻠﻴﻪ ﺑﻌﺪﻣﺎ ﻣﻀﻰ ﺍﻟﻮﻗﺖ‪ ،‬ﺑﻞ‬ ‫ﻌﺘﺒﺮ ﻟﺤﻮﻟﻬﺎ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻔﺮﻭﻉ ﻛ ﻠﻬﺎ ﻣﻦ ﺍﻹﻳﻀﺎﺡ)‪.(١‬‬ ‫ﺗ ‬ ‫‪ ./ ٢٨٣‬ذ  ا‪=a‬د _‪$a‬ا‪:.‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﻓﺮﺍﺭﺍ‬ ‫ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻤﻦ ﺑﺎﺩﻝ ﺑﻤﺎﺷﻴﺘﻪ ﻗﺒﻞ ﺣﻮﻝ ﺍﻟﺤﻮﻝ ﺇﻟﻰ ﻣﺎﺷﻴﺔ ﺍﻵﺧﺮ ‬ ‫ﻣﻦ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻻ ﺯﻛﺎﺓ ﻋﻠﻰ‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ ،‬ﻓﻴﻤﺎ ﻗﺒﺾ ﻣﻦ ﺻﺎﺣﺒﻪ‪ ،‬ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻰ ﻣﺎ ﻳﺸﺘﺮﻱ ﻣﻦ ﻳﻮﻡ‬ ‫ﺍﺷﺘﺮﺍﻩ‪ .‬ﻭﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻛﺬﻟﻚ‪ ،‬ﻏﻴﺮ ﺃﻧﻪ ﻟﻢ ﻳﺬﻛﺮ ﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﻋﺒﺪ ﺍﻟﻤﻠﻚ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﻳﺮﻭﻥ‬ ‫ﻓﻲ ﺫﻟﻚ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻓﺮﺍﺭ ﻣﻦ ﺍﻟﺼﺪﻗﺔ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻟﻴﺲ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺷﻲﺀ ﻣﺆﻛﺪ‪،‬‬ ‫ﺟﻤﻴﻌﺎ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺘﻌﻠﻖ ﺑﻤﻌﻨﻰ ﻳﺜﺒﺖ‬ ‫‬‫ﺇﻻ ﺃﻧﻪ ﻳﻌﺠﺒﻨﻲ ﺍﻟﻘﻮﻻﻥ‬ ‫ﺑﻪ‪ ،‬ﻓﺄﻣﺎ ﻣﻌﻨﻰ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻴﻪ ﺇﻻ ﺑﻌﺪ ﺍﻟﺤﻮﻝ؛ ﻷﻧﻪ ﻣﺎﻝ ﻣﺘﻨﻘﻞ ﻋﻦ ﻣﻠﻜﻪ‬ ‫ﻛﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎﻝ ﺟﺪﻳﺪ‪ ،‬ﻭﺇﻧﻤﺎ ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻤﺎﻝ ﺇﺫﺍ ﺣﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﻣﻌﻨﻰ ﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ ﻓﺈﻧﻪ ﺇﻧﻤﺎ ﺍﻧﺘﻘﻞ ﺍﻟﻤﺎﻝ ﻣﻦ ﻳﺪﻩ ﺑﻤﺎﻝ ﻣﺜﻠﻪ ﻣﺨﺎﻃﺐ ﻓﻴﻪ ﺑﻤﺜﻞ‬ ‫ﺍﻟﻤﺨﺎﻃﺒﺔ ﻓﻲ ﺍﻟﻤﻨﺘﻘﻞ ﻋﻨﻪ ﻣﻦ ﻣﻠﻜﻪ‪ ،‬ﻭﻟﻢ ﻳﺴﺘﺤﻞ ﺇﻟﻰ ﻏﻴﺮ ﻣﺎ ﻳﺒﻄﻞ ﻣﻌﻨﻰ‬ ‫ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﻭﺗﻨﻈﺮ ﻓﻲ ﺫﻟﻚ ﻛﻠﻪ)‪.(٢‬‬ ‫‪ ٢٨٤‬إ]اج ز ة ا‪ <=6 a‬و‪:'6‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻭﺫﻟﻚ ﻛﺎﻟﺬﻱ ﺃﺧﺬ ﺍﻟﻮﻗﺖ ﻷﺭﺑﻌﻴﻦ ﺷﺎﺓ ﻓﻤﻜﺜﺖ ﺣ ﺘﻰ ﻣﻀﻰ‬ ‫ﻋﻠﻴﻬﻦ ﺷﺎﺓ‪ ،‬ﻓﺈ ﻧﻪ ﻳﺠﺰﺋﻪ ﺫﻟﻚ ﻋﻦ ﺯﻛﺎﺗﻬﺎ‪.‬‬ ‫‬‫ﺍﻟﺴﻨﺔ‪ ،‬ﻓﺮﺃﻯ ﺣﺎﺟﺔ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻓﺄﻋﻄﻰ‬ ‫ﺃﻛﺜﺮ ‪‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٢٠٢/١٥ :‬ ‪.٢٠٣‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.١٦٥/١٨ :‬‬ ‫‪351‬‬‫ﺯﻛﺎﺓ ﺍﻟﺒﺤﺮ ﻭﺍﻟﻌﺴﻞ ﻭﺍﻟﻤﻮﺍﺷﻲ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻓﻲ ﺍﻟﺴﻜﺮ‬ ‫ﻳﺘﻢ ﻋﻠﻴﻬﺎ ﺍ ﻟﺤﻮﻝ ﺇﻻ ﺛﻼﺛﺔ‪ ،‬ﻓﻬﻞ ﻫﺬﻩ ﺍﻟ ﺜﻼﺛﺔ‬ ‫ﻭﺇﻥ ﺗﻠﻔﺖ ﻏﻨﻤﻪ ﻛ ﻠﻬﺎ ﻗﺒﻞ ﺃﻥ ‬ ‫ﺃﺻﻞ ﻟﻠﻔﺎﺋﺪﺓ ﺃﻭ ﻻ؟ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺗﻜﻮﻥ ‬ ‫ﺃﺻﻼ ﻟﻠﻔﺎﺋﺪﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﺗﻜﻮﻥ ﺃﺻﻼ ﻟﻠﻔﺎﺋﺪﺓ ﺇﻻ ﻣﺎ ﺃ ﺩﻯ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻮﻗﺖ‪.‬‬ ‫ﺍﻟﺰﻛﺎﺓ ﻗﺒﻞ ﺃﻥ ﺗﺠﺐ ﻋﻠﻴﻪ‪،‬‬‫ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺇ ﻧﻤﺎ ﻫﻮ ﻛﺎ ﻟ ‬ ‫ﻤﺘﻄﻮﻉ ﻓﻲ ﺇﻋﻄﺎﺋﻪ ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﺬﻟﻚ ﻟﻢ ﺗﻜﻦ ﺍﻟ ﺜﻼﺙ‬ ‫ﻏﻨﻤﻪ ﻗﺒﻞ ﺃﻥ ﺗﺠﺐ ﻓﻴﻬﺎ ‬ ‫ﻭﺗﻠﻔﺖ ﺑﻌﺪ ﺫﻟﻚ ‬‫‬ ‫ﺍﻟﺒﺎﻗﻴﺔ ‬ ‫ﺃﺻﻼ ﻟﻠﻔﺎﺋﺪﺓ‪.‬‬ ‫ﺃﺻﻼ؛ ﻷ ﻧﻪ ﻗﺪ ﺃ ﺩﻯ ﻋﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﺑﻤﻨﺰﻟﺔ ﺍ ﻟ ‬ ‫ﻤﺰﻛﻲ‬‫ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺗﻜﻮﻥ ‬ ‫ﺟﻮﺯ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻛﺬﺍ ﻓﻲ ﺍﻹﻳﻀﺎﺡ‪.‬‬ ‫ﺍﻟﺸﺮﻉ ‬ ‫ﻓﻲ ﺍﻟﻮﻗﺖ؛ ﻷ ﻥ ‬ ‫ﺍﻟﺸﻴﺎﻩ ﻋﻨﺪﻫﻢ ﻓﻲ ﻫﺬﺍ ﺍ ﻟﻤﻮﺿﻊ ﺑﻤﻨﺰﻟﺔ ﺑﻘﺎﺀ ﺃﺭﺑﻌﻴﻦ ﺩﺭ ﻫ ﻤﺎ‪،‬‬ ‫ﻭ ﻟ ﻌ ‪‬ﻞ ﺍﻟ ﺜﻼﺙ ‬ ‫ﺗﻘﺪﻡ ﺃﻥ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‬‫ﺍﻟﺬﻫﺐ‪ ،‬ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻓﺈ ﻧﻪ ﻗﺪ ‬‫ﺃﻭ ﻗﺪﺭﻫﺎ ﻓﻲ ﺯﻛﺎﺓ ‬ ‫ﺍﺷﺘﺮﻁ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﺒﺎﻗﻲ ﺑﻌﺪ ﺫﻫﺎﺏ ﺍ ﻟﻤﺎﻝ ﺍ ﻟ ﻤ ‬ ‫ﺰﻛﻰ ﺃﻥ ﻳﻜﻮﻥ ﺃﺭﺑﻌﻴﻦ ﺩﺭ ﻫ ﻤﺎ‪ ،‬ﻭﺃ ﻧﻪ‬ ‫ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﺇﺫﺍ ﻧﻘﺼﺖ ﻋﻦ ﺫﻟﻚ‪.‬‬ ‫ﺃﻳﻀﺎ ﺇﻥ ﺃﺧﺬ ﺍﻟﻮﻗﺖ ﻷﺭﺑﻌﻴﻦ ﺷﺎﺓ‪ ،‬ﻓﻤﻜﺜﺖ‬‫ﻗﺎﻝ ﻓﻲ ﺍﻹﻳﻀﺎﺡ‪ :‬ﻭﻛﺬﻟﻚ ‬ ‫ﺍﻟﺴﻨﺔ ﺳ ﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻓﺮﺃﻯ ﺍ ﻟﺤﺎﺟﺔ ﻓﻲ ﻓﻘﺮﺍﺀ ﺍ ﻟﻤﺴﻠﻤﻴﻦ‪،‬‬ ‫ﺣ ﺘﻰ ﻣﻀﻰ ﻣﻦ ‪‬‬ ‫ﻓﺄﻋﻄﺎﻫﻢ ﺷﺎﺓ ﺛ ﻢ ﺟﺎﺀ ﻭﻗﺘﻪ ﺑﻤﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ ﺷﺎﺓ‪ ،‬ﻓﺈ ﻧﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﺷﻲﺀ‪ ،‬ﻭﻗﺪ‬ ‫‬ ‫ﺟﻮﺯ ﺇﻋﻄﺎﺀﻫﺎ‪.‬‬‫ﺍﻟﺸﺮﻉ ‬‫ﺃﺟﺰﺃﺗﻪ ﺍ ﻟﺘﻲ ﺃﻋﻄﺎﻫﺎ ﺃﻭﻝ ‬ ‫ﻣﺮﺓ؛ ﻷ ﻥ ‬ ‫ﻭﺇﻥ ﺑﻠﻎ ﻭﻗﺘﻪ ﺑﻤﺎﺋﺔ ﻭﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﺷﺎﺓ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺆ ﺩﻱ ﺷﺎﺓ ﺃﺧﺮﻯ ﻋﻠﻰ‬ ‫ﻣﺎ ﺯﺍﺩ؛ ﻷ ﻥ ﺍ ﻟﺘﻲ ﺃﻋﻄﻰ ﺇ ﻧﻤﺎ ﺃﻋﻄﺎﻫﺎ ﻋﻠﻰ ﺍﻷﺭﺑﻌﻴﻦ ﺃﻭﻝ ﻣﺮﺓ‪.‬‬ ‫ﻭﺇﻥ ﺃﻋﻄﻰ ﺃﻭ ﻻ ﻋﻠﻰ ﻣﺎﺋﺔ ﻭﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻓﺠﺎﺀ ﻭﻗﺘﻪ ﺑﻤﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ‬ ‫ﻓﻌﻠﻴﻪ ﺷﺎﺓ ﺃﺧﺮﻯ؛ ﻷ ﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺷﺎﺗﺎﻥ‪ ،‬ﻓﺄﻋﻄﻰ ﻭﺍﺣﺪﺓ ﻭﺑﻘﻴﺖ ﺃﺧﺮﻯ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪352‬‬ ‫‬ ‫ﻭﺇﻥ ﻧﻘﺼﺖ ﻣﻦ ﺍ ﻟﻤﺎﺋﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻛﺎﻥ ﻣﺎ ﺗﻠﻒ ﻣ ﻤﺎ ﻳﻘﺎﺑﻞ ﺍ ﻟﺘﻲ ﺃﻋﻄﻰ ﻣﺎ ﻟﻢ‬ ‫ﺗﻨﻘﺺ ﻋﻦ ﺍﻷﺭﺑﻌﻴﻦ‪ ،‬ﻓﺈﻥ ﻧﻘﺼﺖ ﻋﻦ ﺍﻷﺭﺑﻌﻴﻦ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺷﻲﺀ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻟﻴﺲ‬ ‫ﻋﻠﻴﻪ ﻏﻴﺮ ﺍ ﻟﺘﻲ ﺃﻋﻄﻰ ﺃﻭ ﻻ ﻋﻠﻰ ﻣﺎﺋﺔ ﻭﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ‪.‬‬ ‫ﺤﺘﺞ ﻟﻬﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻭﺇ ﻧﻤﺎ ﻟﻢ ﻳﻠﺰﻣﻪ ﺷﺎﺗﺎﻥ؛ ﻷ ﻧﻪ ﻟﻢ‬‫‬ ‫ﻭﻳﻤﻜﻦ ﻟﻤﻦ ﻳ ‬ ‫‬ ‫ﻳﻤﻠﻚ ﻣﺎﺋﺔ ﻭﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﻋﻨﺪ ﺗﻤﺎﻡ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺇ ﻧﻤﺎ ﻣﻠﻚ ﻋﻨﺪ ﺗﻤﺎﻡ ﺍﻟﻮﻗﺖ‬ ‫ﺍﻟﺸﺮﻉ ﻓﺄ ﺩﺍﻫﺎ ﻗﺒﻞ ﺍﻟﻮﻗﺖ)‪.(١‬‬ ‫ﺟﻮﺯ ﻟﻪ ‬ ‫ﻣﺎ ﺗﻠﺰﻣﻪ ﻋﻠﻴﻪ ﺷﺎﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻗﺪ ‬ ‫‪ ٢٨٥‬ز ة ا‪$‬ا< ‪ E‬ا=> واﻹ_<‪:‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪» :‬ﻭﻣﺨﺘﻠﻒ ﻓﻲ ﺍﻟﺒﻘﺮ ﺍﻟﻌﻮﺍﻣﻞ)‪ (٢‬ﻭﺍﻹﺑﻞ؛ ﻓﻘﺎﻝ‬ ‫ﻗﻮﻡ‪ :‬ﻓﻴﻬ ‪‬ﻦ ﺍﻟﺼﺪﻗﺔ‪ .‬ﻭﻟﻢ ﻳﻮﺟﺐ ﺫﻟﻚ ﺁﺧﺮﻭﻥ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻟﻴﺲ ﻓﻴﻬ ‪‬ﻦ ﺻﺪﻗﺔ ﻟﻤﺎ ﻓﻲ‬‫‬ ‫‪ ‬‬‫ﺻﺪ ﻗ ﺔ‪ ،‬ﻭ ﻟ ﻴ ﺲ ﻓﻲ‬ ‫‬‫‬ ‫ﺻﺪ ﻗ ﺔ«)‪.(٣‬‬ ‫ﺍﻟﺠﺎﺭﺓ ‬‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﺬﻱ ﺟﺎﺀ‪ » :‬ﻟ ﻴ ﺲ ﻓﻲ ﺍﻟ ﻘ ﺘ ‬ ‫ﻮﺑﺔ ‬ ‫‬ ‫ﻤﺮﻭﻱ ﻋﻦ ﻏﻴﺮ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﻓﻲﺍﻟ ‪‬ﺜ ﻼﺛ ‬ ‫ﻴﻦ‬‫‬‫ﻭﺍﻟﺤﺪﻳﺚ ﺍ ﻟ‬ ‫ﻴﻦ ﺑ ﻘ ﺮ ﺓ ﻣ ﺴ ‪‬ﻨ ﺔ«)‪ .(٤‬ﻓﻬﺬﺍ ﺧﻼﻑ‪.‬‬ ‫‬‫‬ ‫ﻣﻦ ﺍﻟﺒﻘﺮﺗﺪ ﻓ ﻊ ﺟ ﺬ ﻋ ﺔ ﺃﻭ ﺟ ﺬﻉ‪ ،‬ﻭﻓﻲ ﺍﻷﺭ ﺑﻌ ‬ ‫ﻓﺄ ‪‬ﻣﺎ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﺜﻼﺛﻴﻦ ﺗﺪﻓﻊ ﺟ ﺬ ﻋﺔ ﻓﻘﺪ ﻭﺍﻓﻖ؛ ﻷ ‪‬ﻥ ﻓﻲ ﺧﻤﺲ ﻭﻋﺸﺮﻳﻦ‬ ‫ﻣﻦ ﺍﻹﺑﻞﺇﻟﻰ ﺧﻤﺲ ﻭﺛﻼﺛﻴﻦ ﺍﺑﻨﺔ ﻣﺨﺎﺽ‪ ،‬ﻭﻫﻲ ﺳ ﻨﻬﺎ ﺟ ﺬ ﻋﺔ ﻣﻦ ﺍﻟﺒﻘﺮ‪ ،‬ﻓﻬﺬﺍ‬ ‫ﺩﺍﺧﻞ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﺴﺎﺏ‪.‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ١٩٩/١٥ :‬ ‪.٢٠١‬‬ ‫)‪ (٢‬ﺍﻟﻌﻮﺍﻣﻞ ﺟﻤﻊ ﻋﺎﻣﻠﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺴﺘﻌﻤﻞ ﻓﻲ ﺍﻷﺷﻐﺎﻝ ﻛﺎﻟﺤﺮﺙ ﻭﺍﻟﺴﻘﻲ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ‬ ‫ﺍﻷﺛﻴﺮ‪ :‬ﻣﺎﺩﺓ )ﻋﻤﻞ(‪.‬‬ ‫)‪ (٣‬ﻟﻢ ﻧﺠﺪ ﻣﻦ ﺧﺮﺝ ﺍﻟﺸﻄﺮ ﺍﻷﻭﻝ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺸﻄﺮ ﺍﻟﺜﺎﻧﻲ ﻓﻘﺪ ﺭﻭﺍﻩ ﺍﻟﺮﺑﻴﻊ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻠﻔﻆ‬ ‫ﻗﺮﻳﺐ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻋﻔﻲ ﻋﻦ ﺯﻛﺎﺗﻪ‪.‬‬ ‫)‪ (٤‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ‪ ،‬ﻭﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻷﻭﺳﻂ ﻋﻦ ﺃﻧﺲ ﺑﻠﻔﻆ ﻗﺮﻳﺐ‪ ،‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ‬ ‫ﺍﻟﻜﺒﺮﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪.‬‬ ‫‪353‬‬‫ﺯﻛﺎﺓ ﺍﻟﺒﺤﺮ ﻭﺍﻟﻌﺴﻞ ﻭﺍﻟﻤﻮﺍﺷﻲ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻓﻲ ﺍﻟﺴﻜﺮ‬ ‫ﻭﻏﻴﺮﻫﻢ ﻳﺄﺧﺬ ﺑﻪ‪ ،‬ﻭﻗﺪ ﺭﻭﻭﻩ‬ ‫‬‫ﻓﺄ ‪‬ﻣﺎ ﺍﻟﺨﺒﺮ ﺍﻵﺧﺮ ﻓﻼ ﻳﻮﺍﻓﻖ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪،‬‬ ‫ﺍﻟﻨﺒﻲ ﮊ ‪.‬‬ ‫‪‬‬‫ﻋﻦ‬ ‫‬‫‬ ‫ﺍﻟﻌ ﻮﺍﻣﻞﺷ ‬ ‫ﻲﺀ«)‪.(٢)«(١‬‬‫ﺍﻟﻨﺒﻲ ﮊ ﺃﻧ‪ ‬ﻪ ﻗﺎﻝ‪ » :‬ﻟ ‬ ‫ﻴﺲ ﻓﻲ ‬‫‪‬‬‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ‬ ‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻭﺟﻮﺏ ﺍﻟﺼﺪﻗﺔ ﻓﻲ ﺍﻟﻌﻮﺍﻣﻞ ﻣﻦ ﺍﻟﺒﻘﺮ ﻭﺍﻹﺑﻞ‪ ،‬ﻭﺭﻭﻳﻨﺎ ﻋﻦ‬ ‫ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻭﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺃﻧﻬﻤﺎ ﻗﺎﻻ‪ :‬ﻻ ﺻﺪﻗﺔ ﻓﻲ ﺍﻟﺒﻘﺮ ﺍﻟﻌﻮﺍﻣﻞ‪ ،‬ﻭﺑﻪ‬ ‫ﻗﺎﻝ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﻭﺍﻟﻨﺨﻌﻲ ﻭﻣﺠﺎﻫﺪ ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‬ ‫ﻭﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻭﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬ ‫ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﺑﻮ ﻋﺒﻴﺪ‬ ‫ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ .‬ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﻓﻲ ﺍﻹﺑﻞ ﺍﻟﻨﻮﺍﺿﺢ ﻭﺍﻟﺒﻘﺮ ﺍﻟﺴﻮﺩﺍﻧﻲ‬ ‫ﻭﺑﻘﺮ ﺍﻟﺤﺮﺙ ﺻﺪﻗﺔ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﻣﻜﺤﻮﻝ ﻭﻗﺘﺎﺩﺓ‪ .‬ﻭﻗﺎﻝ ﺣﻤﺎﺩ ﺑﻦ‬ ‫ﺃﺑﻲ ﺳﻠﻴﻤﺎﻥ‪ :‬ﻓﻲ ﺃﺛﻤﺎﻧﻬﺎ ﺇﺫﺍ ﺑﻴﻌﺖ ﺻﺪﻗﺔ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻟﻴﺲ ﻓﻲ ﺍﻟﻌﻮﺍﻣﻞ‬ ‫ﺻﺪﻗﺔ‪ ،‬ﻟﻘﻮﻝ ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻓﻲ ﻛﻞ ﺃﺭﺑﻌﻴﻦ ﻣﻦ ﺍﻹﺑﻞ ﺳﺎﺋﻤﺔ ﺍﺑﻨﺔ ﻟﺒﻮﻥ«)‪ .(٣‬ﻭﻓﻴﻪ‬ ‫ﺩﻟﻴﻞ ﺃﻥ ﻻ ﺯﻛﺎﺓ ﻓﻲ ﻏﻴﺮ ﺍﻟﺴﺎﺋﻤﺔ‪ ،‬ﻭﺃﺟﻤﻊ ﻛﻞ ﻣﻦ ﻧﺤﻔﻆ ﻋﻨﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻟﺠﻮﺍﻣﻴﺲ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺒﻘﺮ‪ ،‬ﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺒﺼﺮﻱ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‬ ‫ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺇﺳﺤﺎﻕ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﻛﺬﻟﻚ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻧﻬﺎ ﺗﺠﺐ‬ ‫ﺍﻟﺼﺪﻗﺔ ﻓﻲ ﺟﻤﻴﻊ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ‪ ،‬ﺍﻟﻌﻮﺍﻣﻞ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﻫﻮ ﺃﻛﺜﺮ ﻣﺎ ﻣﻌﻲ ﺃﻧﻪ ﻣﻦ‬ ‫ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺍﻟﺼﺪﻗﺔ ﻓﻴﻬﺎ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻗﺪ ﻗﻴﻞ ﻋﻦ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻪ ﺇﺫﺍ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺪﺭﺍﻗﻄﻨﻲ ﻭﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ‪.‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٩٥/٢ :‬ ‪.١١٩٦‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﺑﻬﺰ ﺑﻦ ﺣﻜﻴﻢ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻣﺮﻓﻮ ﻋﺎ ﺑﻠﻔﻆ‪» :‬ﻓﻲ ﻛ ‪‬ﻞ ﺇﺑﻞ ‬ ‫ﻴﻦ ﺍﺑ ﻨﺔ ﻟ ﺒﻮﻥ«‪.‬‬ ‫‬‫ ‬ ‫ﺳﺎﺋ ﻤﺔ ﻓﻲ ﻛ ‪‬ﻞ ﺃ ﺭ ﺑﻌ ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪354‬‬ ‫ﻋﻤﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺒﻠﻎ ﻓﻴﻤﺎ ﺃﺻﺎﺏ ﻣﻦ ﻋﻠﻤﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﺤﺮﺙ ﺃﻧﻪ ﺗﻨﺤﻂ ﻋﻨﻬﺎ‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﻤﻌﻨﻰ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻋﻤﻠﻬﺎ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ ﻻ ﻳﺬﻫﺐ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪،‬‬ ‫ﻭﻳﺒﻌﺪﻩ ﻓﻲ ﻣﺬﺍﻫﺒﻬﻢ ﻋﻤﻦ ﻗﺎﻝ ﺑﻪ‪ ،‬ﻭﻳﻌﺠﺒﻨﻲ ﻣﻌﻨﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻟﺜﺒﻮﺕ ﺍﻟﺼﺪﻗﺔ‬ ‫ﻓﻲ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ‪ ،‬ﻓﻔﻲ ﺍﻟﺤﺮﻭﺙ ﻋﻠﻰ ﺍﻻﻧﻔﺮﺍﺩ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﺣﻜﺎﻩ ﻋﻦ‬ ‫ﺣﻤﺎﺩ ﻓﻲ ﺻﺪﻗﺔ ﺍﻟﻌﻮﺍﻣﻞ ﻓﻼ ﻳﺨﺮﺝ ﻋﻨﺪﻱ ﺫﻟﻚ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﺇﻻ‬ ‫ﺃﻥ ﻳﺒﺎﻉ ﺑﺬﻫﺐ ﺃﻭ ﻓﻀﺔ‪ ،‬ﻓﻴﺤﻮﻝ ﻋﻠﻰ ﺃﺛﻤﺎﻧﻬﺎ ﺍﻟﺤﻮﻝ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻟﻪ ﻣﺎﻝ ﻳﺠﺐ‬ ‫ﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻴﺤﻤﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻋﻠﻰ ﺍﻟﻮﻗﺖ ﻓﻲ ﺃﺛﻤﺎﻧﻬﺎ ﻟﻤﻌﻨﺎﻫﺎ ﻫﻲ ﻓﻼ‬ ‫ﻳﺒﻴﻦ ﻟﻲ ﺫﻟﻚ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻛﺔ‪ :‬ﻭﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺍﻟﻌﻮﺍﻣﻞ ﺃﻭ ﻏﻴﺮ ﺍﻟﻌﻮﺍﻣﻞ ﻣﻦ ﺍﻹﺑﻞ‬ ‫ﻭﺍﻟﺒﻘﺮ‪ ،‬ﻭﺍﻟﺴﺎﺋﻤﺔ ﻭﻏﻴﺮ ﺍﻟﺴﺎﺋﻤﺔ ﻣﻦ ﺍﻟﻐﻨﻢ‪ ،‬ﻫﻞ ﺗﺠﻮﺯ؟ ﻟﻌﻠﻪ ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﻓﻲ‬ ‫ﺟﻤﻴﻌﻪ ﺃﻭ ﻓﻲ ﺑﻌﻀﻪ؟ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﻓﻲ ﺍﻟﺴﺎﺋﻤﺔ ﻭﻫﻲ ﺍﻟﺘﻲ‬ ‫ﺗﺮﻋﻰ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻋﻤﻠﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻓﻼ ﺯﻛﺎﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺠﺐ‬ ‫ﻓﻴﻤﺎ ﺗﻌﻤﻞ ﺍﻟﺰﻛﺎﺓ ﻓﻔﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﻛﺎﻥ ﻋﺪ ﺩﺍ ﺗﺠﺐ ﻓﻲ ﻣﺜﻠﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺁﺧﺮﻭﻥ‪ :‬ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻌﻮﺍﻣﻞ ﻭﻏﻴﺮ ﺍﻟﻌﻮﺍﻣﻞ ﻣﻤﺎ ﺗﻜﻮﻥ ﻓﻲ ﻋﻤﻠﻪ ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ‬ ‫ﻛﺎﻧﺖ ﺳﺎﺋﻤﺔ‪ ،‬ﻻ ﻓﺮﻕ ﻋﻨﺪ ﻫﺆﻻﺀ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻭﺗﻌﻠﻘﻮﺍ ﺑﻈﺎﻫﺮ ﺍﻟﺨﺒﺮ ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻓﻲ ﺧﻤﺲ ﻣﻦ ﺍﻹﺑﻞ ﺷﺎﺓ ﻭﻓﻲ ﺧﻤﺲ ﻣﻦ ﺍﻟﺒﻘﺮ ﺷﺎﺓ‪ .‬ﻭﻓﻲ ﺍﻷﺭﺑﻌﻴﻦ‬ ‫ﺷﺎﺓ‪ ،‬ﺷﺎﺓ«)‪ ،(٢‬ﻭﻫﺬﺍ ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺮﺍﺩ ﺑﻪ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻻﺳﻢ ﻭﻣﺎ ﺣﻤﻞ‬ ‫ﻓﻲ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﺘﺨﺼﻴﺺ؛ ﻭﺍﻟﻨﻈﺮ ﻋﻨﺪﻱ ﻳﻮﺟﺐ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻭﺍﺟﺒﺔ ﻓﻴﻤﺎ ﻭﻗﻊ ﻋﻠﻴﻪ‬ ‫ﺍﻹﺟﻤﺎﻉ ﻣﻦ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺴﺎﺋﻤﺔ‪ ،‬ﻓﺄﻣﺎ ﻣﺎ ﺍﻗﺘﻨﻲ ﻭﺍﺳﺘﻌﻤﻞ ﻓﻼ ﺃﺭﻯ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻓﻴﻪ ﻭﺍﺟﺒﺔ ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻟﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧ‪‬ﻪ ﻟﻢ ﻳﻮﺟﺐ ﻓﻲ ﺍﻟﻜﺴﻌﺔ ﺻﺪﻗﺔ‪،‬‬ ‫ﻭﺍﻟﻜﺴﻌﺔ ﻫﻲ ﺍﻟﻌﻮﺍﻣﻞ ﻣﻦ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﺤﻤﻴﺮ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺳ ‪‬ﻤﻴﺖ ﻛﺴﻌﺔ ﻷﻧ‪‬ﻬﺎ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٠٨ :١٨ :‬ ‪.١٠٩‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫‪355‬‬‫ﺯﻛﺎﺓ ﺍﻟﺒﺤﺮ ﻭﺍﻟﻌﺴﻞ ﻭﺍﻟﻤﻮﺍﺷﻲ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻓﻲ ﺍﻟﺴﻜﺮ‬ ‫ﺗﻜﺴﻊ‪ ،‬ﺃﻱ‪ :‬ﺗﻀﺮﺏ‪ ،‬ﻭﺍﻟﻜﺴﻊ ﺃﻥ ﻳﻀﺮﺏ ﺍﻟﻀﺎﺭﺏ ﺍﻟﻀﺮﻉ ﺑﺎﻟﻴﺪ ﺑﻌﺪ ﺃﻥ ﻳﻨﻀﺢ‬ ‫ﺃﻳﻀﺎ ﻋﻨﻪ ﮊ ﺃﻧ‪‬ﻪ ﻗﺎﻝ‪» :‬ﻻ ﺻﺪﻗﺔ ﻓﻲ‬ ‫ﺑﺎﻟﻤﺎﺀ ﺍﻟﺒﺎﺭﺩ ﻟﻴﺼﻌﺪ ﺍﻟﻠﺒﻦ‪ .‬ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ ‬ ‫ﺍﻹﺑﻞ ﺍﻟﺠﺎﺭﺓ«)‪ ،(١‬ﻭﺍﻟﺠﺎﺭﺓ ﺍﻟﺘﻲ ﺗﺠﺮ ﺑﺄﺯﻣﺘﻬﺎ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻭﺳ ‪‬ﻤﻴﺖ ﺟﺎﺭﺓ ﻓﻲ‬ ‫ﺳﺮ ﻛﺎﺗﻢ‪ ،‬ﻭﺃﺭﺽ ﻏﺎﻣﺮ‪ ،‬ﺇﺫﺍ ﻏﻤﺮﻫﺎ ﺍﻟﻤﺎﺀ ﻣﻔﻌﻮﻟﺔ ﻓﻲ‬ ‫ﻣﻌﻨﻰ ﻣﺠﺮﻭﺭﺓ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬‬ ‫ﻣﻌﻨﻰ ﻓﺎﻋﻠﺔ‪ .‬ﻭﺭﻭﻱ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻛﺘﺐ ﺇﻟﻰ ﻋﺎﻣﻠﻪ )ﻟﻴﺲ ﻓﻲ ﺍﻹﺑﻞ‬ ‫ﺍﻟﻌﻮﺍﻣﻞ‪ ،‬ﻭﻻ ﻓﻲ ﺍﻹﺑﻞ ﺍﻟﻘﻄﺎﺭ‪ ،‬ﻭﻻ ﻓﻲ ﺍﻟﻘﺘﻮﺑﺔ ﺻﺪﻗﺔ()‪ .(٢‬ﻭﺍﻟﻘﺘﻮﺑﺔ‪ :‬ﺍﻟﺘﻲ‬ ‫ﻳﻮﺿﻊ ﺍﻷﻗﺘﺎﺏ ﻋﻠﻰ ﻇﻬﺮﻫﺎ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﺭﻛﻮﺑﺔ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﺣﻤﻮﻟﺘﻬﻢ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺃﺭﺍﺩ‬ ‫ﺍﻟﺼﺪﻗﺔ ﻓﻲ ﺍﻟﺴﻮﺍﺋﻢ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺮﻋﻰ)‪.(٣‬‬ ‫‪ ٢٨٦‬ز ة ;ر ا=>‪:‬‬ ‫ﺫﻛﺮ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻮﺍﺋﺪ ﻣﻬﻤﺔ ﻓﻲ ﺁﺧﺮ ﺣﺪﻳﺜﻪ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺰﻛﺎﺓ ﻋﻦ ﺻﻐﺎﺭ‬ ‫ﺍﻟﺒﻘﺮ ﻓﻘﺎﻝ‪ :‬ﻓﻮﺍﺋﺪ‪ :‬ﻗﺎﻝ ﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻭﺍﻷﻛﺜﺮ ﻣﻨﺎ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ‬ ‫ﺍﻟﻌﻮﺍﻣﻞ‪ ،‬ﻭﺗﻌﺪ ﺻﻐﺎﺭ ﺍﻟﺒﻘﺮ ﺇﺫﺍ ﺃﻛﻠﺖ ﺍﻟﺸﺠﺮ ﻭﺷﺮﺑﺖ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﻣﻦ ﻟﻪ ﺧﻤﺲ‬ ‫ﻭﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻏﻴﺮﻩ ﺳﺎﺩﺳﺔ ﻭﻟﻐﻴﺮﻩ ﺃﺭﺑﻊ‪ ،‬ﻓﺤﺎﻝ ﺍﻟﺤﻮﻝ ﻋﻠﻴﻬﻦ ﻣﺠﺘﻤﻌﺔ ﻓﻌﻠﻴﻪ ﺷﺎﺓ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻭﺳﺪﺳﻬﺎ ﻭﻋﻠﻰ ﻏﻴﺮﻩ ﺃﺭﺑﻌﺔ ﺃﺧﻤﺎﺱ ﺷﺎﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻜﻞ ﻣﻨﻬﻤﺎ ﺃﺭﺑﻊ‬ ‫ﻭﺑﻴﻨﻬﻤﺎ ﻭﺍﺣﺪﺓ ﺑﻴﺪ ﺃﺣﺪﻫﻤﺎ ﻣﻊ ﺃﺭﺑﻊ ﻓﻌﻠﻰ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﺍﻟﺨﻤﺲ ﺗﺴﻌﺔ ﺃﻋﺸﺎﺭ‬ ‫ﺍﻟﺸﺎﺓ‪ ،‬ﻭﻋﻠﻰ ﺍﻵﺧﺮ ﻋﺸﺮﻫﺎ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻜﻦ ﺍﻟﻤﺸﺘﺮﻛﺔ ﺑﻴﺪ ﺃﺣﺪﻫﻤﺎ ﻟﻢ ﺗﺠﺐ‬ ‫ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﻟﻪ ﺧﻤﺲ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻟﺮﺟﻞ ﻋﻨﺪﻩ ﺛﻼﺙ ﻓﻌﻠﻴﻪ ﺷﺎﺓ ﻭﻻ ﺷﻲﺀ ﻋﻠﻰ‬ ‫ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻬﻤﺎ ﺍﻟﺸﺎﺓ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺨﻤﺲ ﺧﻤﺴﺔ ﺃﺛﻤﺎﻧﻬﺎ ﻭﻋﻠﻰ‬ ‫ﺻﺎﺣﺐ ﺍﻟﺜﻼﺙ ﺛﻼﺛﺔ ﺃﺛﻤﺎﻧﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻷﺣﺪﻫﻤﺎ ﺳﺒﻊ ﻭﻵﺧﺮ ﺛﻼﺙ ﻓﻌﻠﻰ ﺭﺏ‬ ‫ﺍﻟﺴﺒﻊ ﺷﺎﺓ ﻭﺧﻤﺴﺎﻫﺎ‪ ،‬ﻭﻋﻠﻰ ﺭﺏ ﺍﻟﺜﻼﺛﺔ ﺛﻼﺛﺔ ﺃﺧﻤﺎﺳﻬﺎ ﻭﻋﻠﻰ ﻣﻦ ﻟﻪ ﺗﺴﻊ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﻣﺴﻠﻢ‪.‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ‪ ٦١٨/١ :‬ ‪.٦٢٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪356‬‬ ‫ﻭﺛﻼﺛﻮﻥ ﻭﻋﻨﺪﻩ ﺷﺎﺓ ﻟﺮﺟﻞ ﻓﻌﻠﻴﻪ ﺷﺎﺗﺎﻥ ﺍﺣﺘﻴﺎﻃ ﺎ ﻻﺟﺘﻤﺎﻉ ﺍﻟﻤﻠﻚ ﻭﺍﺟﺘﻤﺎﻉ‬ ‫ﺍﻟﺨﻠﻄﺔ‪ .‬ﺍﻫ ‪.‬‬ ‫ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﺃﻧﻪ ﻋﻠﻴﻪ ﺷﺎﺓ‪ ،‬ﻭﺍﻷﺻﻮﺏ ﺃﻧﻪ ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻧﻲ‬ ‫ﻳﻄﺮﺡ ﻋﻨﻪ ﻗﺪﺭ ﺍﻟﺘﻲ ﻟﻴﺴﺖ ﻟﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﻘﺴﻢ ﺍﻟﻐﻨﻢ ﻧﺼﻔﻴﻦ ﻓﻴﺨﺘﺎﺭ ﺭﺑﻬﺎ ‬ ‫ﻧﺼﻔﺎ‬ ‫ﻭﺍﻟﻤﺼﺪﻕ ﺷﺎﺓ ﻣﻦ ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﺛﻢ ﺭﺏ ﺍﻟﻤﺎﻝ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻜﺬﺍ ﺇﻥ ﻛﺜﺮﺕ‪.‬‬ ‫ﺃﻭﻻ ﺛﻢ ﺍﻟﻤﺼﺪﻕ ﻳﻌﻨﻲ ﺑﻼ ﺗﻘﺴﻴﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺼﺎﺡ ﻓﻴﻬﺎ‬‫ﻭﻗﻴﻞ‪ :‬ﻳﺨﺘﺎﺭ ﺭﺑﻬﺎ ‬ ‫ﻓﺘﻔﺘﺮﻕ ﻭﻳﺨﺘﺎﺭ ﺭﺏ ﺍﻟﻤﺎﻝ ‬ ‫ﺃﻭﻻ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻤﺼﺪﻕ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺾ ﺍﻟﻐﻨﻢ ﺿﺄ ﻧﺎ‬ ‫ﻣﻌﺰﺍ ﻓﻠﻴﻌﻂ ﺑﻘﺪﺭ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺼﻐﺎﺭ ﻭﺍﻟﻜﺒﺎﺭ ﻭﻟﻮ ﻟﻢ ﻳﺘﻢ ﺍﻟﻮﻗﺺ ﻭﻳﺤﺴﺐ‪،‬‬ ‫ﻭﺑﻌﺾ ‬ ‫ﻗﻴﻞ‪ :‬ﻣﺎ ﺧﻠﻂ ﺍﻟﻠﺒﻦ ﻭﺍﻟﺸﺠﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺍﺳﺘﻐﻨﻰ ﻋﻦ ﺃﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻟﻌﺠﻞ‬ ‫ﻻ ﻳﻌﺪ ﺣﺘﻰ ﻳﺘﻢ ﺷﻬﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺷﻬﺮﺍﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺘﻰ ﻳﻘﻄﻊ ﺍﻟﻮﺍﺩﻱ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺍﻟﻐﻨﻢ ﻛﻠﻬﺎ ﺟﺬﺍ ﻋﺎ ﻓﺎﻷﻛﺜﺮ ﺃﻥ ﺯﻛﺎﺗﻬﺎ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻴﻬﺎ ﺍﻟﺜﻨﻴﺔ)‪.(١‬‬ ‫‪ ٢٨٧‬إ‪>Z‬ط ا ة ‪ E‬ا< وا‪:f6‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﻓﻲ ﻋﺒﺪﻩ ﻭﻻ ﻓﺮﺳﻪ ﺻﺪﻗﺔ«)‪،(٢‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺻﺪﻗﺔ ﺍﻟﺨﻴﻞ‪ ،‬ﻓﻘﺎﻝ ﻛﺜﻴﺮ ﻣﻨﻬﻢ‪ :‬ﻻ ﺻﺪﻗﺔ‪ ،‬ﺭﻭﻳﻨﺎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ‬ ‫ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻭﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﻌﺒﻲ ﻭﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ ﻭﺍﻟﺤﺴﻦ‬ ‫ﺍﻟﺒﺼﺮﻱ ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻭﺍﻟﺤﻜﻢ ﺑﻦ ﻋﻴﻴﻨﺔ ﻭﺳﻔﻴﺎﻥ‬ ‫ﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ‬ ‫ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻭﻳﻌﻘﻮﺏ ﻭﻣﺤﻤﺪ‪ ،‬ﻭﺍﺣﺘﺞ ﻣﺤﺘﺠﻬﻢ ﺑﻈﺎﻫﺮ ﻫﺬﺍ‬ ‫ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﻋﻔﻮﺕ ﻋﻦ ﺍﻟﺨﻴﻞ ﻭﺍﻟﺮﻗﻴﻖ‪ ،‬ﻟﻜﻦ ﻓﻲ ﻛﺘﺐ ﻋﻘﻮﺩﻫﻢ ﻗﺪﺭ ﻛﻞ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢١٦/٣ :‬ ‪.٢١٧‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﺑﺴﻨﺪﻫﻤﺎ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ‪. ƒ‬‬ ‫‪357‬‬‫ﺯﻛﺎﺓ ﺍﻟﺒﺤﺮ ﻭﺍﻟﻌﺴﻞ ﻭﺍﻟﻤﻮﺍﺷﻲ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻓﻲ ﺍﻟﺴﻜﺮ‬ ‫ﺩﻳﻨﺎﺭﺍ‪ ،‬ﻭﺃﻥ ﺳﺒﺐ ﻗﻮﻣﻬﺎ ﺩﺭﺍﻫﻢ‪ ،‬ﻓﺠﻌﻠﺖ ﻓﻲ ﻛﻞ ﻣﺎﺋﺘﻲ ﺩﺭﻫﻢ ﺧﻤﺴﺔ‬ ‫‬‫ﻓﺮﺱ‬ ‫ﺩﺭﺍﻫﻢ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﺍﻟﺘﻲ ﻳﻄﻠﺐ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻌﺒﺪ ﻫﻮ ﺍﻟﻤﻤﻠﻮﻙ ﻣﻦ ﺍﻟﺠﻨﺲ ﺍﻹﻧﺴﺎﻧﻲ‪ ،‬ﻭﺍﻟﻔﺮﺱ‬ ‫ﺍﻟﺨﻴﻞ‪ ،‬ﻳﻌﻨﻲ ﺃﻧ‪‬ﻪ ﻻ ﻳﻠﺰﻡ ﺍﻟﻤﺴﻠﻢ ﺃﻥ ﻳﺰﻛﻲ ﻋﻦ ﻫﺬﻳﻦ ﺍﻟﺠﻨﺴﻴﻦ ﻷ ‪‬ﻥ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺪ ﻋﻔﺎ ﻋﻦ ﺯﻛﺎﺗﻬﻤﺎ‪ ،‬ﻭﺧﺎﻟﻒ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻓﻘﺎﻝ ﺑﻮﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ‬ ‫ﻧﻈﺮﺍ ﺇﻟﻰ ﺍﻟﻨﺴﻞ‪ ،‬ﻓﺈﻥ ﺍﻧﻔﺮﺩﺕ ﻓﻔﻴﻪ ﻋﻨﻪ ﺭﻭﺍﻳﺘﺎﻥ‪،‬‬ ‫ﺍﻟﺨﻴﻞ ﺇﺫﺍ ﻛﺎﻧﺖ ﺫﻛﺮﺍ ﻧﺎ ﻭﺇﻧﺎﺛﺎ ‬ ‫ﺩﻳﻨﺎﺭﺍ ﺃﻭ ﺗﻘ ‪‬ﻮﻡ‬ ‫‬‫ﺛ ‪‬ﻢ ﺇﻥ ﻋﻨﺪﻩ ﺃﻥ ﺍﻟﻤﺎﻟﻚ ﻳﺘﺨﻴﺮ ﺑﻴﻦ ﺃﻥ ﻳﺨﺮﺝ ﻋﻦ ﻛ ‪‬ﻞ ﻓﺮﺱ‬ ‫ﻭﺭ ‪‬ﺩ ﻋﻠﻴﻪ ﺑﺤﺪﻳﺚ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﺃﺟﻴﺐ ﺑﺤﻤﻞ ﺍﻟﻨﻔﻲ ﻓﻴﻪ ﻋﻠﻰ‬ ‫ﻭﻳﺨﺮﺝ ﺭﺑﻊ ﺍﻟﻌﺸﺮ‪ ،‬‬ ‫ﺻﺢ ﻟﺠﺎﺯ ﺃﻥ‬ ‫ﺍﻟﺮﻗﺒﺔ ﻻ ﻋﻠﻰ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻭﻫﻮ ﺗﻜﻠﻒ ﺑﻌﻴﺪ ﻋﻦ ﻣﻌﻨﻰ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻟﻮ ‪‬‬ ‫ﻳﻘﺎﻝ ﺑﻤﺜﻠﻪ ﻓﻲ ﺍﻟﻌﺒﺪ ﻭﻫﻮ ﺑﺎﻃﻞ ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺑﺎﻟﺤﺪﻳﺚ ﻣﻦ ﻗﺎﻝ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﻟﻈﺎﻫﺮ ﺑﻌﺪﻡ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻌﺒﺪ ﻭﺍﻟﻔﺮﺱ ﻣﻄﻠﻘﺎ ﻭﻟﻮ ﻛﺎﻧﺎ ﻟﻠﺘﺠﺎﺭﺓ‪،‬‬ ‫ﻭﺍﻟﺠﻮﺍﺏ‪ :‬ﺃ ‪‬ﻥ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ ﺛﺎﺑﺘﺔ ﺑﺎﻹﺟﻤﺎﻉ ﻛﻤﺎ ﻧﻘﻠﻪ ﻏﻴﺮ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﺺ ﺑﻪ ﻋﻤﻮﻡ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ)‪.(٢‬‬ ‫ﻓﻴﺨﺼ ‬ ‫‪‬‬ ‫ﱠ‬ ‫وا‪ -‬وا= ‪:‬‬‫‬ ‫وا ‪T‬‬‫‪ ٢٨٨‬إ‪>Z‬ط ا ة ‪ E‬ا ﱠ‬ ‫رة‬ ‫ﺍﻟﺠﺎﺭﺓ‪ ،‬ﻭﻻ‬ ‫‪‬‬‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﻟﻴﺲ ﻓﻲ‬ ‫ﻓﻲ ﺍﻟﻜ ﺴ ﻌﺔ‪ ،‬ﻭﻻ ﻓﻲ ﺍﻟ ‪‬ﻨﺨ‪ ‬ﺔ‪ ،‬ﻭﻻ ﻓﻲ ﺍﻟﺠﺒﻬﺔ ﺻﺪﻗﺔ«‪ .‬ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺍﻟﺠﺎﺭﺓ‪ :‬ﺍﻹﺑﻞ‬ ‫ﺍﻟﺘﻲ ﺗ ﺠ ‪‬ﺮ ﺑﺎﻟﺰﻣﺎﻡ ﻭﺗﺬﻫﺐ ﻭﺗﺮﺟﻊ ﺑﻘﻮﺕ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺍﻟﻜﺴﻌﺔ‪ :‬ﺍﻟﺤﻤﻴﺮ‪،‬‬ ‫ﻭﺍﻟﻨﺨﺔ‪ :‬ﺍﻟﺮﻗﻴﻖ‪ ،‬ﻭﺍﻟﺠﺒﻬﺔ‪ :‬ﺍﻟﺨﻴﻞ‪ .‬ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻟﻴﺲ ﻓﻲ ﺷﻲﺀ‬ ‫ﻣﻦ ﻫﺬﺍ ﺻﺪﻗﺔ ﻣﺎ ﻟﻢ ﺗﻜﻦ ﻟﻠﺘﺠﺎﺭﺓ)‪.(٣‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.١٣٦/١٨ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪.٩٠/٢ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ،٨٨/٢ :‬ﻭﺍﻟﺤﺪﻳﺚ ﻓﻲ ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺭﻗﻢ ‪.٣٣٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪358‬‬ ‫ﺍﻟﺠﺎﺭﺓ«‪ :‬ﺑﺠﻴﻢ ﺛ ‪‬ﻢ ﺭﺍﺀ ﻣﻬﻤﻠﺔ ‪‬‬ ‫ﻣﺸﺪﺩﺓ‪.‬‬‫‪‬‬‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻗﻮﻟﻪ‪» :‬ﻟﻴﺲ ﻓﻲ‬ ‫ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺍﻟﺠﺎﺭﺓ‪ :‬ﺍﻹﺑﻞ ﺍﻟﺘﻲ ﺗﺠﺮ ﺑﺎﻟﺰﻣﺎﻡ ﻭﺗﺬﻫﺐ ﻭﺗﺮﺟﻊ ﺑﻘﻮﺕ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺎﻣﺮ‪ :‬ﺳ ‪‬ﻤﻴﺖ ﺟﺎﺭﺓ ﺑﻤﻌﻨﻰ ﻣﺠﺮﻭﺭﺓ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﺳﺮ ﻛﺎﺗﻢ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻣﻜﺘﻮﻡ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ ‪] ﴾ ; : 9‬ﺍﻟﻄﺎﺭﻕ‪ ،[٦ :‬ﺃﻱ‪ :‬ﻣﺪﻓﻮﻕ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻋﻔﻲ ﻋﻦ‬ ‫ﺯﻛﺎﺗﻬﺎ ﻷﻧﻬﺎ ﻟﻢ ﺗﺘ‪‬ﺨﺬ ﻟﻼﻗﺘﻨﺎﺀ ﻭﺍﻟﻨﻤﺎﺀ ﻭﺇﻧ‪‬ﻤﺎ ﺍﺗﺨﺬﺕ ﻟﻠﻌﻤﻞ‪ ،‬ﻭﻓﻲ ﻣﻌﻨﺎﻫﺎ‪ :‬ﺍﻹﺑﻞ‬ ‫ﺍﻟﻨﻮﺍﺿﺢ ﻭﺑﻘﺮ ﺍﻟﺤﺮﺙ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﻓﻲ ﺣﺪﻳﺚ ﻋﻠﻲ ﻋﻨﺪ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ‪» :‬ﻭﻻ ﻓﻲ‬ ‫ﺍﻟﻌﻮﺍﻣﻞ ﺻﺪﻗﺔ«‪ :‬ﻭﻫﻲ ﺟﻤﻊ ﻋﺎﻣﻠﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺳﻢ ﻳﺼﺪﻕ ﻋﻠﻰ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﺇﺫﺍ‬ ‫ﺍﺗﺨﺬﺕ ﻟﻠﻌﻤﻞ‪ ،‬ﻭﻗﺪ ﺃﺧﺬ ﺑﻈﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻨﻬﻢ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‬ ‫ﻭﺑﻌﺾ ﻗﻮﻣﻨﺎ ﻓﻠﻢ ﻳﻮﺟﺒﻮﺍ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻌﻮﺍﻣﻞ ﻣﻦ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺃﻭﺟﺒﻬﺎ ﺁﺧﺮﻭﻥ‬ ‫ﻣﻨ‪‬ﺎ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻣﻜﺤﻮﻝ ﻭﻗﺘﺎﺩﺓ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻗﺎﻝ ﺍﺑﻦ ﺟﻌﻔﺮ ﻭﻏﻴﺮﻩ‪ :‬ﻭﻫﺬﺍ ﻫﻮ‬ ‫ﺍﻟﻤﺄﺧﻮﺫ ﺑﻪ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻛﺄﻧﻲ ﺑﻬﻢ ﺇﻧ‪ ‬ﻤﺎ ﺃﺧﺬﻭﺍ ﺑﻪ ﻓﻲ ﺟﺎﻧﺐ ﺍﻟﺪﺍﻓﻊ ﺩﻭﻥ‬ ‫ﺿﺮﺑﺎ ﻣﻦ ﺍﻻﺣﺘﻴﺎﻁ‪ ،‬ﻭﻣﺬﻫﺒﻬﻢ ﺭﺣﻤﻬﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‬‫‬‫ﺍﻟﺴﺎﻋﻲ ﻷ ‪‬ﻥ ﻓﻲ ﺍﻟﺪﻓﻊ ﻣﻨﻬﺎ‬ ‫ﻧﺼﺎ ﺃﻧ‪‬ﻪ ﻳﺄﺧﺬﻫﺎ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ‪،‬‬ ‫ﻣﺒﻨﻲ ﻋﻠﻰ ﺍﻻﺣﺘﻴﺎﻁ‪ ،‬ﺃ ‪‬ﻣﺎ ﺍﻟﺴﺎﻋﻲ ﻓﻠﻢ ﺃﺟﺪ ﻟﻬﻢ ‪‬‬ ‫ﻭﻛﺎﻥ ﺍﻟﻼﺋﻖ ﺃﻥ ﻳﻨﺼﻮﺍ ﻋﻠﻰ ﺍﻟﻤﻨﻊ ﻟﻈﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺑﻮﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ‬ ‫ﺗﻤﺴﻚ ﺑﺎﻟﻌﻤﻮﻡ ﺍﻟﻮﺍﺭﺩ ﻓﻲ ﺯﻛﺎﺓ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﻭﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﺧﺎﺹ‪ ،‬ﻭﺍﻟﺨﺎﺹ‬ ‫ﻓﻴﻬﺎ ‪‬‬ ‫ﻗﺎﺽ ﻋﻠﻰ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﻴﺠﺐ ﺍﻟﻤﺼﻴﺮ ﺇﻟﻴﻪ‪.‬‬ ‫ﻗﻮﻟﻪ‪» :‬ﻭﻻ ﻓﻲ ﺍﻟﻜ ﺴﻌﺔ«‪ :‬ﺑﻀ ‪‬ﻢ ﺍﻟﻜﺎﻑ ﻭﺳﻜﻮﻥ ﺍﻟﻤﻬﻤﻠﺔ ﻫﻲ‪ :‬ﺍﻟﺤﻤﻴﺮ‪.‬‬ ‫»ﻭﺍﻟﻨ ‪‬‬ ‫ﺨﺔ«‪ :‬ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻤﻌﺠﻤﺔ‪ :‬ﺍﻟﺮﻗﻴﻖ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻌﺒﻴﺪ‪ ،‬ﻭﺑﻪ ﺟﺰﻡ‬ ‫ﺍﻟﻤﺼﻨ‪‬ﻒ ‪ . ƒ‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺒﻘﺮ ﺍﻟﻌﻮﺍﻣﻞ‪ ،‬ﻗﺎﻝ ﺛﻌﻠﺐ‪ :‬ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻷﻧ‪‬ﻪ ﻣﻦ ﺍﻟﻨ ‪‬‬ ‫ﺦ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﺴﻮﻕ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ ﻫﻮ ﺑﺎﻟﻀ ‪‬ﻢ ﻭﻫﻲ ﺍﻟﺒﻘﺮ ﺍﻟﻌﻮﺍﻣﻞ »ﻭﺍﻟﺠﺒﻬﺔ«‪:‬‬ ‫ﺑﻔﺘﺢ ﺍﻟﺠﻴﻢ ﻭﺳﻜﻮﻥ ﺍﻟﻤﻮﺣﺪﺓ‪ :‬ﺍﻟﺨﻴﻞ‪ ،‬ﺳ ‪‬ﻤﻴﺖ ﺑﺬﻟﻚ ﻷﻧ‪‬ﻬﺎ ﺧﻴﺎﺭ ﺍﻟﺒﻬﺎﺋﻢ‪ ،‬ﻛﻤﺎ‬ ‫ﻳﻘﺎﻝ‪ :‬ﻭﺟﻪ ﺍﻟﺴﻠﻌﺔ ﻟﺨﻴﺎﺭﻫﺎ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﻘﻮﻡ ﻭﺟﺒﻬﺘﻬﻢ ﻟﺴﻴﺪﻫﻢ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﻲ‬ ‫‪‬‬ ‫ﻭﺗﻜﻠ ﻔﺎ‪.‬‬‫ﺧﻴﺎﺭ ﺍﻟﺨﻴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺠﺒﻬﺔ ﺍﻟﺨﻴﻞ ﻭﺍﻟﺒﻐﺎﻝ ﻭﺍﻟﻌﺒﻴﺪ‪ ،‬ﻭﺗﻌﻘﺐ‪ :‬ﺑﺄ ‪‬ﻥ ﻓﻴﻪ ‬ ‫ﺑﻌﺪﺍ‬ ‫‪359‬‬‫ﺯﻛﺎﺓ ﺍﻟﺒﺤﺮ ﻭﺍﻟﻌﺴﻞ ﻭﺍﻟﻤﻮﺍﺷﻲ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻓﻲ ﺍﻟﺴﻜﺮ‬ ‫ﻗﻮ ﻟﻪ‪» :‬ﻣﺎ ﻟﻢ ﺗﻜﻦ ﻟﻠﺘﺠﺎﺭﺓ«‪ :‬ﻭﺫﻟﻚ ﺃﻥ ﻳﺸﺘﺮﻳﻬﺎ ﻟﻠﺮﺑﺢ ﻓﻲ ﻗﻴﻤﺘﻬﺎ ﻻ ﻟﻠﻘﻨﻮﺓ‬ ‫ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﺬﻭﺍﺗﻬﺎ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﺇﺫﺍ ﺃﺧﺬﻫﺎ ﻟﻠﺘﺠﺎﺭﺓ ﻭﺟﺒﺖ ﻓﻴﻬﺎ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻭﻫﻲ ﺭﺑﻊ‬ ‫ﺍﻟﻌﺸﺮ ﻛﺎﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻷﻧ‪‬ﻬﻤﺎ ﺃﺻﻠﻬﺎ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ j i h g f ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ ،[٢٦٧ :‬ﻭﻗﺪ ﺃﺟﻤﻊ ﺍﻟﻨﺎﺱ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺧﺎﻟﻒ ﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ ﻭﻫﻮ ﻣﺤﺠﻮﺝ ﺑﺎﻵﻳﺔ ﻭﺍﻹﺟﻤﺎﻉ‪ ،‬ﺛ ‪‬ﻢ ﺃﻥ ﺍﻷﺩﻟ‪‬ﺔ‬ ‫ﺍﻟﻤﺼﺮﺣﺔ ﺑﻮﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﻨﻘﺪﻳﻦ ﺩﺍﻟ‪‬ﺔ ﻋﻠﻰ ﻭﺟﻮﺑﻬﺎ ﻓﻲ ﺍﻟﺘﺠﺎﺭﺓ ﺑﻄﺮﻳﻖ‬ ‫ﺍﻻﺳﺘﻠﺰﺍﻡ ﻟﻮﺟﻮﺏ ﺇﻋﻄﺎﺀ ﺍﻟﻔﺮﻉ ﺣﻜﻢ ﺍﻷﺻﻞ)‪.(١‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ٨٨/٢ :‬ ‪.٩٠‬‬ ‫‪360‬‬ ‫ز ة ا‪ )-‬وأ‬ ‫‪ ٢٨٩‬ز ة ا‪:)-‬‬ ‫ﻧﻘﻞ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ »ﺍﺟﺘﻤﺎﻉ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻥ ﺻﺪﻗﺔ ﺍﻟﻐﻨﻢ ﻻ ﺗﺠﺐ‬ ‫ﻓﻲ ﺃﻗﻞ ﻣﻦ ﺃﺭﺑﻌﻴﻦ ﺷﺎﺓ ﺷﺎﺓ ﺇﻟﻰ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﺷﺎﺓ ﻭﺷﺎﺓ‪ ،‬ﻓﻔﻴﻬﺎ ﺷﺎﺗﺎﻥ ﺇﻟﻰ‬ ‫ﺗﻤﺎﻡ ﻣﺎﺋﺘﻲ ﺷﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻤﺎﺋﺘﻴﻦ ﺷﺎﺓ ﺷﺎﺓ‪ ،‬ﻓﻔﻴﻬﺎ ﺛﻼﺙ ﺷﻴﺎﺓ ﺇﻟﻰ ﺗﻤﺎﻡ‬ ‫ﺛﻼﺛﻤﺎﺋﺔ ﺷﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﻋﻠﻰ ﺛﻼﺛﻤﺎﺋﺔ ﺷﺎﺓ ﺷﺎﺓ‪ ،‬ﻓﻔﻴﻬﺎ ﺃﺭﺑﻊ ﺷﻴﺎﻩ ﺇﻟﻰ ﺗﻤﺎﻡ‬ ‫ﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻫﻲ ﺯﻛﺎﺗﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﻋﻠﻰ ﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻓﻼ ﺯﻛﺎﺓ ﻓﻲ ﺯﻳﺎﺩﺗﻬﺎ ﺇﻟﻰ ﺃﻥ‬ ‫ﺗﺒﻠﻎ ﺍﻟﺰﻳﺎﺩﺓ ﻣﺎﺋﺔ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﻋﻠﻰ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻓﻘﺪ ﺍﺳﺘﻮﺕ ﺻﺪﻗﺘﻬﺎ ﻓﻲ ﻛﻞ ﻣﺎﺋﺔ‬ ‫ﺷﺎﺓ ﺷﺎﺓ‪ ،‬ﻣﺎ ﻛﺎﻧﺖ ﺑﻼ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻥ ﺻﺪﻗﺔ ﺍﻟﻐﻨﻢ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺎﺋﺘﻴﻦ ﺑﻮﺍﺣﺪﺓ ﺛﻼﺙ ﺷﻴﺎﻩ‪ ،‬ﺛﻢ ﻻ ﺷﻲﺀ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﺛﻢ ﺍﺳﺘﻮﺕ‬ ‫ﺻﺪﻗﺘﻬﺎ ﻓﻲ ﻛﻞ ﻣﺎﺋﺔ ﺷﺎﺓ ﺷﺎﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﺑﻠﻐﺖ ﺍﻟﻐﻨﻢ ﺛﻼﺛﻤﺎﺋﺔ ﻓﻔﻲ ﻛﻞ ﻣﺎﺋﺔ‬ ‫ﺷﺎﺓ ﺷﺎﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﺑﻠﻐﺖ ﻭﺍﺣﺪﺓ ﻭﻣﺎﺋﺘﻴﻦ ﻓﻔﻴﻬﺎ ﺛﻼﺙ ﺷﻴﺎﻩ‪ ،‬ﺛﻢ ﻻ ﺷﻲﺀ ﻓﻴﻬﺎ‬ ‫ﺣﺘﻰ ﺗﺒﻠﻎ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻓﻔﻴﻬﺎ ﺃﺭﺑﻊ ﺷﻴﺎﻩ‪ ،‬ﺛﻢ ﻓﻲ ﻛﻞ ﻣﺎﺋﺔ ﺷﺎﺓ ﺷﺎﺓ)‪.(١‬‬ ‫ﻭﻓﺼﻞ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ ﺍﻟﻘﻮﻝ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺑﺎﺏ ﺗﻌﻄﻰ ﺛﻨﻴﺔ‬ ‫‬ ‫ﺿﺄﻥ ﻭﺭﺑﺎﻋﻴﺔ ﻣﻌﺰ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺠﺬﻋﺔ ﺿﺄﻥ ﻭﺛﻨﻴﺔ ﻣﻌﺰ‪ ،‬ﻻ ﺩﻭﻥ ﺫﻟﻚ؛ ﻟﻨﻬﻲ ﺃﻥ‬ ‫ﺗﺆﺧﺬ ﺳﺨﻠﺔ‪ ،‬ﻭﺭ ‪‬ﺑﻰ‪ ،‬ﻭﺃﻛﻮﻟﺔ‪ ،‬ﻭﻓﺤﻞ‪ ،‬ﻭﺷﺎﺭﻑ‪ ،‬ﻭﻫﺰﻳﻠﺔ‪ ،‬ﻭﻋﻮﺭﺍﺀ‪ ،‬ﻭﺣﺎﻣﻞ‪،‬‬ ‫ﻭﻛﺮﺍﺋﻢ ﺍﻷﻣﻮﺍﻝ ﻭﻛﺒﺎﺭﻫﺎ‪ ،‬ﻭﺃﻥ ﻳﻌﻄﻰ ﺃﺩﻭﻧﻬﺎ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ١٤/٤ :‬ ‪.١٥‬‬ ‫‪361‬‬‫ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﻣﻦ ﻏﻨﻤﻪ ﻛﻠﻬﺎ ﺧﺮﻓﺎﻥ ﺃﺩﻯ ﻋﻨﻬﺎ ﻣﺴﻨﺔ ﻻ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺟﻮﺯ ﺧﺮﻭﻑ ﻣﻨﻬﺎ‬ ‫ﻭﺭﺟﺢ‪ .‬ﻭﻻ ﻳﻌﻄﻰ ﻋﻠﻰ ﻏﻨﻢ ﺧﺮﻭﻓﺎﻥ ﺑﻤﺴﻨﺔ ﻭﻟﻮ ﻗﻴﻤﺘﻬﻤﺎ ﺃﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺘﻬﺎ‪،‬‬ ‫ﻭﺟﻮﺯ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﺃﻗﻞ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺄﺧﺬ ﺍﻟﻤﺼﺪﻕ ﺃﻭﺳﻂ ﻭﻣﻦ ﺛﻢ ﻗﻴﻞ‪ :‬ﺗﻘﺴﻢ ﺍﻟﻐﻨﻢ‬ ‫ﺃﺛﻼﺛﺎ ﻓﻴﺄﺧﺬ ﺭﺑﻬﺎ ﺍﻟﺠﻴﺪ ﻭﺍﻟﺮﺩﻱﺀ‪ ،‬ﻭﻳﺨﺘﺎﺭ ﺍﻟﻤﺼﺪﻕ ﻣﻦ ﺍﻷﻭﺳﻂ ﻣﺎ ﻟﺰﻡ‪.‬‬ ‫ﻭﻣﻦ ﻏﻨﻤﻪ ﺿﺄﻥ ﻭﻣﻌﺰ ﺃﺩﻯ ﻣﻦ ﺍﻷﻏﻠﺐ‪ ،‬ﻭﺇﻥ ﺗﺴﺎﻭﻳﺎ ﺃﻋﻄﻰ ﻣﻦ ﺿﺄﻥ ﻓﻲ‬ ‫ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻣﻦ ﻣﻌﺰ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺍﺳﺘﺤﺴﻦ ﺇﻋﻄﺎﺀ ﺿﺄﻥ ﺑﻤﻌﺰ‪ ،‬ﻭﺟﺎﺯ ﻋﻜﺴﻪ ﺇﻥ‬ ‫ﺗﺴﺎﻭﺕ ﻗﻴﻤﺘﻬﻤﺎ‪ ،‬ﻭﺇﻋﻄﺎﺀ ﺫﻛﺮ ﺑﺄﻧﺜﻰ ﻛﺬﻟﻚ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﻗﻴﻤﺘﻪ ﺃﻛﺜﺮ ﻣﻨﻬﺎ‪.‬‬ ‫ﻭﻻ ﻳﻌﻄﻰ ﺧﻨﺜﻰ ﺑﺨﺼﻲ ﻭﻻ ﺷﺎﺓ‪ ،‬ﺑﺎﺳﺘﺜﻨﺎﺀ ﺟﺰﺗﻬﺎ ﺃﻭ ﺣﻤﻠﻬﺎ‪ ،‬ﻭﻻ ﺷﺎﺭﻑ‬ ‫ﻭﻻ ﻣﻌﻴﺒﺔ‪ ،‬ﻭﺇﻥ ﺑﺰﻭﺍﻝ ﻗﺮﻥ ﺃﻭ ﺃﺫﻥ ﺃﻭ ﺳﻦ ﺃﻭ ﺿﺮﺱ‪ ،‬ﻭﺟﻮﺯ ﺇﻥ ﺃﻋﻄﻰ ﻗﻴﻤﺔ‬ ‫ﺍﻟﻌﻴﺐ ﻣﻌﻬﺎ‪.‬‬ ‫ﻭﻣﻦ ﻏﻨﻤﻪ ﻫﺰﻳﻠﺔ ﺃﻭ ﻣﺠﺮﻭﺑﺔ ﺃﻭ ﻣﻌﻴﺒﺔ ﺃﻭ ﻣﺮﻳﻀﺔ ﺃﺟﺰﺗﻪ ﺷﺎﺓ ﻣﻨﻬﺎ ﻋﻠﻰ‬ ‫ﺍﻷﺭﺟﺢ ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺍﻟﺴﺎﻟﻤﺔ«)‪.(١‬‬ ‫‪ ./ RO  ٢٩٠‬ز ة ا‪:)-‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﺑﺎﺏ ﺗﻌﻄﻰ ﺛﻨﻴﺔ ﺿﺄﻥ ﻭﺭﺑﺎﻋﻴﺔ ﻣﻌﺰ ﻭﻻ‬ ‫ﺑﺄﺱ ﺑﺠﺬﻋﺔ ﺿﺄﻥ ﻭﺛﻨﻴﺔ ﻣﻌﺰ‪ .‬ﻻ ﺩﻭﻥ ﺫﻟﻚ ﻟﻨﻬﻲ ﺃﻥ ﺗﺆﺧﺬ ﺳﺨﻠﺔ‪ ،‬ﻭﺭ ‪‬ﺑﻰ‪،‬‬ ‫ﻭﺃﻛﻮﻟﺔ‪ ،‬ﻭﻓﺤﻞ‪ ،‬ﻭﺷﺎﺭﻑ‪ ،‬ﻭﻫﺰﻳﻠﺔ‪ ،‬ﻭﻋﻮﺭﺍﺀ‪ ،‬ﻭﺣﺎﻣﻞ‪ ،‬ﻭﻛﺮﺍﺋﻢ ﺍﻷﻣﻮﺍﻝ ﻭﻛﺒﺎﺭﻫﺎ‪،‬‬ ‫ﻭﺃﻥ ﻳﻌﻄﻰ ﺃﺩﻭﻧﻬﺎ‪.‬‬ ‫ﻭﻣﻦ ﻏﻨﻤﻪ ﻛﻠﻬﺎ ﺧﺮﻓﺎﻥ ﺃﺩﻯ ﻋﻨﻬﺎ ﻣﺴﻨﺔ ﻻ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﺟﻮﺯ ﺧﺮﻭﻑ ﻣﻨﻬﺎ‬ ‫ﻭﺭﺟﺢ‪ .‬ﻭﻻ ﻳﻌﻄﻰ ﻋﻠﻰ ﻏﻨﻢ ﺧﺮﻭﻓﺎﻥ ﺑﻤﺴﻨﺔ ﻭﻟﻮ ﻗﻴﻤﺘﻬﻤﺎ ﺃﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺘﻬﺎ‪،‬‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻣﻊ ﺷﺮﺣﻪ‪ ٢٠١/٣ :‬ ‪ ،٢٠٧‬ﻭﺍﻧﻈﺮ ﻟﺘﻔﺼﻴﻞ ﺍﻟﻘﻮﻝ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ‪ :‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ‬ ‫ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٧٧/٢ :‬ ‪.١١٨٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪362‬‬ ‫ﻭﺟﻮﺯ ﺇﻥ ﻟﻢ ﺗﻜﻦ ﺃﻗﻞ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺄﺧﺬ ﺍﻟﻤﺼﺪﻕ ﺃﻭﺳﻂ ﻭﻣﻦ ﺛﻢ ﻗﻴﻞ‪ :‬ﺗﻘﺴﻢ ﺍﻟﻐﻨﻢ‬ ‫ﺃﺛﻼﺛﺎ ﻓﻴﺄﺧﺬ ﺭﺑﻬﺎ ﺍﻟﺠﻴﺪ ﻭﺍﻟﺮﺩﻱﺀ ﻭﻳﺨﺘﺎﺭ ﺍﻟﻤﺼﺪﻕ ﻣﻦ ﺍﻷﻭﺳﻂ ﻣﺎ ﻟﺰﻡ‪.‬‬ ‫ﻭﻣﻦ ﻏﻨﻤﻪ ﺿﺄﻥ ﻭﻣﻌﺰ ﺃﺩﻯ ﻣﻦ ﺍﻷﻏﻠﺐ‪ ،‬ﻭﺇﻥ ﺗﺴﺎﻭﻳﺎ ﺃﻋﻄﻰ ﻣﻦ ﺿﺄﻥ ﻓﻲ‬ ‫ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻣﻦ ﻣﻌﺰ ﻓﻲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺍﺳﺘﺤﺴﻦ ﺇﻋﻄﺎﺀ ﺿﺄﻥ ﺑﻤﻌﺰ‪ ،‬ﻭﺟﺎﺯ ﻋﻜﺴﻪ ﺇﻥ‬ ‫ﺗﺴﺎﻭﺕ ﻗﻴﻤﺘﻬﻤﺎ‪ ،‬ﻭﺇﻋﻄﺎﺀ ﺫﻛﺮ ﺑﺄﻧﺜﻰ ﻛﺬﻟﻚ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﻗﻴﻤﺘﻪ ﺃﻛﺜﺮ ﻣﻨﻬﺎ‪ .‬ﻭﻻ‬ ‫ﻳﻌﻄﻰ ﺧﻨﺜﻰ ﺑﺨﺼﻲ ﻭﻻ ﺷﺎﺓ‪ ،‬ﺑﺎﺳﺘﺜﻨﺎﺀ ﺟﺰﺗﻬﺎ ﺃﻭ ﺣﻤﻠﻬﺎ‪ ،‬ﻭﻻ ﺷﺎﺭﻑ ﻭﻻ ﻣﻌﻴﺒﺔ‪،‬‬ ‫ﻭﺇﻥ ﺑﺰﻭﺍﻝ ﻗﺮﻥ ﺃﻭ ﺃﺫﻥ ﺃﻭ ﺳﻦ ﺃﻭ ﺿﺮﺱ‪ ،‬ﻭﺟﻮﺯ ﺇﻥ ﺃﻋﻄﻰ ﻗﻴﻤﺔ ﺍﻟﻌﻴﺐ ﻣﻌﻬﺎ‪.‬‬ ‫ﻭﻣﻦ ﻏﻨﻤﻪ ﻫﺰﻳﻠﺔ ﺃﻭ ﻣﺠﺮﻭﺑﺔ ﺃﻭ ﻣﻌﻴﺒﺔ ﺃﻭ ﻣﺮﻳﻀﺔ ﺃﺟﺰﺗﻪ ﺷﺎﺓ ﻣﻨﻬﺎ ﻋﻠﻰ‬ ‫ﺍﻷﺭﺟﺢ ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻻ ﺍﻟﺴﺎﻟﻤﺔ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬ ‫ﺃﻥ ﻻ ﺻﺪﻗﺔ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻷﺭﺑﻌﻴﻦ ﻣﻦ ﺍﻟﻐﻨﻢ‪ ،‬ﻭﺃﺟﻤﻌﻮﺍ ﺃﻥ ﻓﻲ ﺃﺭﺑﻌﻴﻦ ﺷﺎﺓ ﺷﺎﺓ‬ ‫ﺇﻟﻰ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﻋﻠﻰ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﺷﺎﺓ ﻓﻔﻴﻬﺎ ﺷﺎﺗﺎﻥ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ‬ ‫ﻣﺎﺋﺘﻴﻦ‪ ،‬ﻭﺛﺒﺖ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻧﻪ ﺃﻭﺟﺐ ﺫﻟﻚ‪.‬‬ ‫ﻣﺴﺄﻟﺔ‪ :‬ﺫﻛﺮ ﺍﻟﻐﻨﻢ ﺗﺰﻳﺪ ﻋﻠﻰ ﺍﻟﻤﺎﺋﺘﻴﻦ ﻭﺍﻟﺜﻼﺛﻤﺎﺋﺔ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﻓﻲ ﺍﻟﻐﻨﻢ ﺗﺰﻳﺪ ﻋﻦ ﺍﻟﻤﺎﺋﺘﻴﻦ ﻭﺍﻟﺜﻼﺛﻤﺎﺋﺔ‪ ،‬ﻭﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ‬ ‫ﺯﺍﺩﺕ ﺷﺎﺓ ﻋﻠﻰ ﺍﻟﻤﺎﺋﺘﻴﻦ ﻓﻔﻴﻬﺎ ﺛﻼﺙ ﺇﻟﻰ ﺛﻼﺛﻤﺎﺋﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺜﺮﺕ ﺍﻟﻐﻨﻢ‪ ،‬ﻓﻲ ﻛﻞ‬ ‫ﻣﺎﺋﺔ ﺷﺎﺓ‪ ،‬ﻭﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻭﻗﺪ‬ ‫ﺭﻭﻳﻨﺎ ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺃﻥ ﺍﻟﺸﻴﺎﻩ ﺇﺫﺍ ﺑﻠﻐﺖ ﻣﺎﺋﺘﻴﻦ ﻟﻢ ﻳﻘﺮﺑﻬﺎ ﺣﺘﻰ ﺗﺒﻠﻎ ﺃﺭﺑﻌﻴﻦ‬ ‫ﻭﻣﺎﺋﺘﻲ ﺷﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺃﺭﺑﻌﻴﻦ ﻭﻣﺎﺋﺘﻲ ﺷﺎﺓ ﺃﺧﺬ ﻣﻨﻬﺎ ﺛﻼﺙ ﺷﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻭﺷﺮﺣﻪ‪ ٢٠١/٣ :‬ ‪ .٢٠٧‬ﻭﺛﻨﻴﺔ ﺍﻟﻀﺄﻥ‪ :‬ﻫﻲ ﺍﻟﺸﺎﺓ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﺭﺑﺎﻋﻴﺔ ﺍﻟﻤﻌﺰ‪:‬‬ ‫ﻭﺭ ‪‬ﺑﻰ‪ :‬ﻫﻲ ﺍﻟﺘﻲ ﺗﺮﺑﻲ ﻭﻟﺪﻫﺎ‪،‬‬‫ﻫﻲ ﺍﻟﻤﻌﺰﺓ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﻭﺟﺬﻋﺔ ﺍﻟﻀﺄﻥ‪ :‬ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬‬ ‫ﻭﺍﻷﻛﻮﻟﺔ‪ :‬ﻫﻲ ﺍﻟﺘﻲ ﺗﺴﻤﻦ ﻟﺘﺆﻛﻞ‪ ،‬ﻭﺍﻟﺸﺎﺭﻑ‪ :‬ﻫﻮ ﺍﻟﻬﺮﻡ ﻣﻦ ﺍﻷﻧﻌﺎﻡ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‬ ‫ﻷﻃﻔﻴﺶ‪ ٢٠١/٣ :‬ ‪.٢٠٧‬‬ ‫‪363‬‬‫ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺛﻼﺛﻤﺎﺋﺔ ﻟﻢ ﻳﻘﺮﺑﻬﺎ ﻋﻦ ﻓﺮﺿﻬﺎ ﺣﺘﻰ ﺗﺒﻠﻎ ﺃﺭﺑﻌﻴﻦ ﻭﺛﻼﺛﻤﺎﺋﺔ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺫﻟﻚ‬ ‫ﺃﺧﺬ ﻣﻨﻬﺎ ﺃﺭﺑﻊ ﺷﻴﺎﻩ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﻟﻴﺲ ﻳﺜﺒﺖ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻋﻦ ﻣﻌﺎﺫ؛ ﻷﻥ‬ ‫ﺍﻟﺸﻌﺒﻲ ﺭﻭﻯ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﻟﻢ ﻳﻘﻠﻪ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺸﺒﻪ ﻣﺎ ﺣﻜﺎﻩ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ‪ :‬ﻣﻌﻨﺎ ﻣﺎ ﻫﻮ ﻣﺘﻔﻖ‬ ‫ﻋﻠﻴﻪ ﻣﻦ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺻﺪﻗﺔ ﺍﻟﻐﻨﻢ ﺇﻟﻰ ﺍﻟﻤﺎﺋﺘﻴﻦ‪ :‬ﺇﻧﻪ ﺇﻧﻤﺎ ﻗﺎﻝ‪ :‬ﻓﻴﻬﺎ ﺷﺎﺗﺎﻥ‪،‬‬ ‫ﺛﻢ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﺯﺍﺩﺕ ﻋﻠﻰ ﺍﻟﻤﺎﺋﺘﻴﻦ ﺷﺎﺓ ﻓﻔﻴﻬﺎ ﺛﻼﺙ ﺷﻴﺎﻩ‪،‬‬ ‫ﻭﻻ ﺃﻋﻠﻢ ﺑﻴﻨﻬﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺍﺧﺘﻼﻓﺎ‪ ،‬ﺛﻢ ﻫﻲ ﺛﻼﺙ ﺷﻴﺎﻩ ﺇﻟﻰ ﺛﻼﺛﻤﺎﺋﺔ‪ ،‬ﻭﻻ‬ ‫ﺃﻋﻠﻢ ﻓﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻓﺎ‪ ،‬ﺛﻢ ﻳﺨﺮﺝ ﻓﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻬﺎ ﺇﺫﺍ ﺯﺍﺩﺕ ﻭﺍﺣﺪﺓ ﻓﻔﻴﻬﺎ‬ ‫ﺃﺭﺑﻊ ﺷﻴﺎﻩ‪ ،‬ﺇﻟﻰ ﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻭﻫﻲ ﺯﻛﺎﺗﻬﺎ ﺃﺭﺑﻊ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﻋﻠﻰ ﺍﻷﺭﺑﻌﻤﺎﺋﺔ ﻓﻼ‬ ‫ﺯﻛﺎﺓ ﻓﻲ ﺯﻳﺎﺩﺗﻬﺎ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ ﺍﻟﺰﻳﺎﺩﺓ ﻣﺎﺋﺔ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﺍﻟﻐﻨﻢ ﻋﻠﻰ ﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﻓﻘﺪ‬ ‫ﺍﺳﺘﻮﺕ ﺻﺪﻗﺘﻬﺎ ﻓﻲ ﻛﻞ ﻣﺎﺋﺔ ﺷﺎﺓ‪ ،‬ﺷﺎﺓ‪ ،‬ﻣﺎ ﻛﺎﻧﺖ ﺑﻼ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ‪ ،‬ﻭﻣﻌﻲ‪،‬‬ ‫ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﻨﻰ ﺑﻌﺾ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻥ ﺻﺪﻗﺔ ﺍﻟﻐﻨﻢ ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﻣﺎﺋﺘﻴﻦ ﺑﻮﺍﺣﺪﺓ‪،‬‬ ‫ﺛﻼﺙ ﺷﻴﺎﻩ‪ ،‬ﺛﻢ ﻻ ﺯﻳﺎﺩﺓ ﻓﻴﻤﺎ ﺯﺍﺩ ﺇﻟﻰ ﺃﺭﺑﻌﻤﺎﺋﺔ‪ ،‬ﺛﻢ ﺍﺳﺘﻮﺕ ﺻﺪﻗﺘﻬﺎ ﻣﺎ ﻛﺎﻥ ﻓﻲ‬ ‫ﻛﻞ ﻣﺎﺋﺔ ﺷﺎﺓ‪ ،‬ﻭﻳﻨﻈﺮ ﻓﻲ ﺫﻟﻚ)‪.(١‬‬ ‫ﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﺟﻤﻊ ﻛﻞ ﻣﻦ ﻧﺤﻔﻆ ﻋﻨﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ‬ ‫ﺃﻥ ﺍﻟﻤﺎﻋﺰ ﻭﺍﻟﻀﺄﻥ ﻳﺠﺘﻤﻌﺎﻥ ﻓﻲ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺼﺪﻗﺔ ﻓﻲ ﺃﻱ ﺍﻟﺼﻨﻔﻴﻦ‬ ‫ﺗﺆﺧﺬ؟ ﻓﺮﻭﻳﻨﺎ ﻋﻦ ﻋﻜﺮﻣﺔ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺗﺆﺧﺬ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻌﺪﺩﻳﻦ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ‬ ‫ﺃﻧﺲ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻗﺎﻝ‪ :‬ﺇﻥ ﺳﺘﻮ ﻧﺎ ﺃﺧﺬ ﻣﻦ ﺃﺣﺪ ﺍﻟﻌﺪﺩﻳﻦ ﺷﺎﺀ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺍﻟﻘﻴﺎﺱ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﻛﻞ ﺻﻨﻒ ﻗﺪﺭ ﺣﺼﺘﻪ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻫﺬﺍ ﺃﺣﺴﻦ‪.‬‬ ‫ﺟﻤﻴﻌﺎ ﻣﺎ ﻳﺨﺮﺝ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪،‬‬ ‫‬‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻨﻰ ﺃﻧﻪ ﻳﺸﺒﻪ ﻣﻌﺎﻧﻲ ﺍﻟﻘﻮﻟﻴﻦ‬ ‫ﻭﻋﻨﺪﻱ ﻣﺎ ﺍﺳﺘﺤﺴﻨﻪ ﺃﺑﻮ ﺑﻜﺮ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻓﺤﺴﻦ ﻋﻨﺪﻱ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ)‪.(٢‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٣٧/١٨ :‬ ‪.١٣٨‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.١٣٩/١٨ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪364‬‬ ‫‪ ٢٩١‬وط إ]اج ز ة ا‪:)-‬‬ ‫ﺑﺎﺑﺎ ﻟﺰﻛﺎﺓ ﺍﻟﻐﻨﻢ‪ ،‬ﺗﺤﺪﺙ ﻓﻴﻪ ﻋﻦ ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ‬ ‫ﻋﻘﺪ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ ‬ ‫ﺯﻛﺎﺗﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺑﺎﺏ ﺷﺮﻁ ﻓﻲ ﺍﻟﻐﻨﻢ ﻛﺎﻟﻨﻘﺪﻳﻦ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻤﻠﻚ ﻭﺍﻟﺤﻮﻝ ﻭﻛﻤﺎﻝ‬ ‫ﺍﻟﻨﺼﺎﺏ ﻭﻫﻮ ﺃﺭﺑﻌﻮﻥ ﺷﺎﺓ ﻻ ﻣﺎ ﺩﻭﻧﻬﺎ ﻭﻓﻴﻬﺎ ﺷﺎﺓ ﺇﻟﻰ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﻓﻔﻴﻬﺎ‬ ‫ﺷﺎﺗﺎﻥ‪ ،‬ﺇﻥ ﺯﺍﺩﺕ ﻭﺍﺣﺪﺓ ﺇﻟﻰ ﻣﺎﺋﺘﻴﻦ ﻓﺜﻼﺛﺔ ﺇﻥ ﺯﺍﺩﺕ ﻭﺍﺣﺪﺓ ﺇﻟﻰ ﺛﻼﺛﻤﺎﺋﺔ‪ ،‬ﻓﺈﻥ‬ ‫ﺯﺍﺩﺕ ﻓﻔﻲ ﻛﻞ ﻣﺎﺋﺔ ﺷﺎﺓ ﻭﻳﺘﻢ ﺍﻟﻨﺼﺎﺏ ﺑﻤﺎ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﺸﺎﺓ ﻭﺇﻥ ﻣﻌﻴﺒﺔ ﺃﻭ‬ ‫‬ ‫ﺳﺨﺎﻻ ﻳﺤﻤﻠﻬﺎ‬‫ﻫﺰﻳﻠﺔ ﺃﻭ ﻋﻠﻴﻠﺔ ﻭﺍﻟﺨﻠﻒ ﻓﻲ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﻓﻬﻞ ﺗﻌﺪ ﻣﻊ ﺍﻷﻣﻬﺎﺕ ﻭﻟﻮ‬ ‫ﺍﻟﺮﺍﻋﻲ ﺃﻭ ﺇﺫﺍ ﺍﺳﺘﻐﻨﺖ ﻋﻦ ﻏﻴﺮﻫﺎ‪ ،‬ﺃﻭ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻻﺳﻢ‪ ،‬ﺃﻭ ﺇﺫﺍ ﺗﻤﺖ ﺳﻨﺘﻬﺎ‪،‬‬ ‫ﺃﻭ ﻣﺎ ﺟﺎﻭﺯ ﺍﻟﻮﺍﺩﻱ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻭ ﺇﺫﺍ ﻛﺎﻥ ﻳﺠﺮﻱ؟ ﺧﻼﻑ ﻭﻳﻀﻢ ﻣﻌﺰ ﻟﻀﺄﻥ‬ ‫ﻭﻋﻜﺴﻪ ﻭﻫﻤﺎ ﺟﻨﺲ«)‪.(١‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﺷﺮﻁ ﻓﻲ ﺍﻟﻐﻨﻢ ﻛﺎﻟﻨﻘﺪﻳﻦ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻤﻠﻚ‪،‬‬ ‫ﻟﻜﻦ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻤﻠﻚ ﻓﻲ ﺍﻟﻐﻨﻢ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺍﻟﻘﺒﺾ ﻭﻻ ﺗﺠﺰﻱ ﺍﻟﺬﻣﺔ ﺑﺨﻼﻑ‬ ‫ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﺃﻣﺎ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻓﻜﺎﻟﻐﻨﻢ‪ ،‬ﻭﺍﻟﺤﻮﻝ ﻭﻛﻤﺎﻝ ﺍﻟﻨﺼﺎﺏ ﻭﻫﻮ ﺃﺭﺑﻌﻮﻥ‬ ‫ﺷﺎﺓ ﻻ ﻣﺎ ﺩﻭﻧﻬﺎ‪ ،‬ﻭﻟﻮ ﺑﻘﻠﻴﻞ‪ ،‬ﻗﻴﻞ‪ :‬ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺃﺭﺑﻌﻴﻦ ﺷﺎﺓ ﻏﻴﺮ ﻋﺸﺮ‬ ‫ﺷﺎﺓ ﺃﻭ ﺗﺴﻊ ﺃﻭ ﺛﻤﺎﻥ ﺃﻥ ﻓﻴﻬﺎ ﺯﻛﺎﺓ‪ ،‬ﻭﻓﻴﻬﺎ ﺷﺎﺓ‪ ،‬ﻣﻨﻬﺎ ﺯﻛﺎﺓ ﻟﻬﺎ ﻭﻟﻠﺜﻼﺛﻴﻦ ﺍﻟﺒﺎﻗﻴﺔ‪،‬‬ ‫ﻭﺍﺩ‪‬ﻋﻰ ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﻟﺸﺎﺓ ﺗﻌﻄﻰ ﻋﻠﻰ ﺍﻷﺭﺑﻌﻴﻦ ﻣﻦ ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺍﻟﻤﻘﺎﺩﻳﺮ‬ ‫ﺍﻵﺗﻴﺔ ﺇﻟﻰ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﻓﻔﻴﻬﺎ‪ ،‬ﻓﻲ ﺍﻟﻤﺎﺋﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﺷﺎﺗﺎﻥ‪ ،‬ﺇﻥ ﺯﺍﺩﺕ ﺷﺎﺓ‬ ‫ﻭﻭﺍﺣﺪﺍ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻓﺎﻟﻤﺮﺍﺩ ﺃﻥ ﻓﻴﻬﺎ ﻣﻊ ﺍﻟﺸﺎﺓ‬ ‫‬‫ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻤﺠﻤﻮﻉ ﻣﺎﺋﺔ‬ ‫ﺍﻟﺰﺍﺋﺪﺓ ﺷﺎﺗﻴﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﺰﺩ ﻭﺍﺣﺪﺓ ﻓﻔﻴﻬﺎ ﺷﺎﺓ‪ ،‬ﻭﺇﻥ ﺯﺍﺩﺕ ﻓﺸﺎﺗﺎﻥ ﺇﻟﻰ ﻣﺎﺋﺘﻴﻦ‬ ‫ﻓﺜﻼﺛﺔ ﺃﻧﺚ ﺍﻟﻌﺪﺩ ﻣﻊ ﺃﻥ ﺍﻟﻤﻌﺪﻭﺩ ﻣﺆﻧﺚ ﻷﻥ ﺫﻟﻚ ﻟﻐﺔ‪ ،‬ﺇﻥ ﺯﺍﺩﺕ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻥ‬ ‫ﻟﻢ ﺗﺰﺩ ﻓﺸﺎﺗﺎﻥ‪ ،‬ﻭﺇﻥ ﺯﺍﺩﺕ ﻓﺜﻼﺛﺔ ﻛﻤﺎ ﻗﺎﻝ؛ ﺇﻟﻰ ﺛﻼﺛﻤﺎﺋﺔ‪ ،‬ﻭﻓﻴﻬﺎ ﺛﻼﺛﺔ ﻛﺬﻟﻚ‪،‬‬ ‫ﻓﺈﻥ ﺯﺍﺩﺕ ﺍﻟﺸﻴﺎﻩ‪ ،‬ﻓﻔﻲ ﻛﻞ ﻣﺎﺋﺔ ﺷﺎﺓ‪ ،‬ﻭﻻ ﺷﺎﺓ ﻓﻲ ﻣﺎ ﻟﻢ ﻳﺘﻢ ﻣﺎﺋﺔ ﻛﺘﺴﻌﺔ‬ ‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻣﻊ ﺍﻟﺸﺮﺡ‪ ١٥٨/٣ :‬ ‪.١٦٠‬‬ ‫‪365‬‬‫ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﺗﺴﻌﻴﻦ ﻣﻊ ﺛﻼﺛﻤﺎﺋﺔ‪ ،‬ﻓﻔﻲ ﻛﻞ ﻣﺎﺋﺔ ﺷﺎﺓ‪ ،‬ﻭﻻ ﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﺘﺴﻊ ﻭﺍﻟﺘﺴﻌﻴﻦ‬ ‫ﺯﺍﺋﺪﺍ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺼﺤﻴﺢ؛ ﻓﻔﻲ ﻣﺎﺋﺘﻴﻦ ﻭﻭﺍﺣﺪﺓ ﺛﻼﺙ ﺷﻴﺎﻩ ﻣﺎ ﻟﻢ ﺗﺘﻢ ﺃﺭﺑﻌﻤﺎﺋﺔ‬ ‫‬ ‫ﺷﺎﺓ ﻓﺜﻼﺙ ﺷﻴﺎﻩ ﺯﻛﺎﺓ ﻟﺜﻼﺙ ﻣﺎﺋﺔ ﻭﺗﺴﻊ ﻭﺗﺴﻌﻴﻦ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ‪ :‬ﺇﻥ‬ ‫ﻓﻲ ﺍﻟﻐﻨﻢ ﺇﺫﺍ ﺯﺍﺩﺕ ﻋﻠﻰ ﺛﻼﺛﻤﺎﺋﺔ ﻭﺍﺣﺪﺓ ﻓﻔﻴﻬﺎ ﺃﺭﺑﻊ‪ ،‬ﻭﺇﺫﺍ ﺯﺍﺩﺕ ﻋﻠﻰ ﺃﺭﺑﻌﻤﺎﺋﺔ‬ ‫ﻭﺍﺣﺪﺓ ﻓﻔﻴﻬﺎ ﺧﻤﺲ‪.‬‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﺇﻻ ﺇﻥ ﺗ ‪‬ﻢ‬ ‫‬‫ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻓﻲ ﺛﻼﺛﻤﺎﺋﺔ ﻭﻭﺍﺣﺪﺓ ﺃﺭﺑﻊ ﺇﻟﻰ ﺃﺭﺑﻌﻤﺎﺋﺔ‬ ‫ﻓﺼﺎﻋﺪﺍ ﺑﺎﻟﻤﺎﺋﺘﻴﻦ‪ ،‬ﻭﻳﺘﻢ‬ ‫‬‫ﺧﻤﺴﻤﺎﺋﺔ ﻓﻔﻲ ﻛﻞ ﻣﺎﺋﺔ ﺷﺎﺓ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﺳﺘﻤﺎﺋﺔ‬ ‫ﺍﻟﻨﺼﺎﺏ ﺑﻤﺎ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﺸﺎﺓ ﻭﺇﻥ ﻣﻌﻴﺒﺔ ﺃﻭ ﻫﺰﻳﻠﺔ ﺃﻭ ﻋﻠﻴﻠﺔ‪ ،‬ﺫﻛﺮ ﺍﻟﻬﺰﺍﻝ‬ ‫ﻭﺍﻟﻌﻠﺔ ﺑﻌﺪ ﺫﻛﺮ ﺍﻟﻌﻴﺐ ﺗﺨﺼﻴﺺ ﺑﻌﺪ ﺗﻌﻤﻴﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻌﻴﺒﺔ ﻳﺸﻤﻞ ﺍﻟﻬﺰﻳﻠﺔ‬ ‫ﻭﺍﻟﻌﻠﻴﻠﺔ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺑﺎﻟﻤﻌﻴﺒﺔ ﻧﺎﻗﺼﺔ ﺍﻟﺠﻮﺍﺭﺡ‪ ،‬ﻛﺎﻟﻌﻤﻴﺎﺀ ﻭﺍﻟﻌﻮﺭﺍﺀ‬ ‫ﻭﺍﻟﻌﺮﺟﺎﺀ‪ ،‬ﻭﻧﺎﻗﺼﺔ ﺍﻟﺨﺼﺎﻝ ﻛﻘﻠﺔ ﺍﻷﻛﻞ ﻭﻋﺪﻡ ﺃﻛﻞ ﺑﻌﺾ ﻣﺎ ﻳﺄﻛﻞ ﻏﻴﺮﻩ ﻣﻦ‬ ‫ﺃﺑﺪﺍ‬‫ﺍﻟﻨﺒﺎﺕ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻣﺎ ﻟﻢ ﻳﻌﺘﺪ ‬ ‫ﺃﻛﻼ ﻟﻐﻴﺮﻫﺎ‪ ،‬ﻭﻳﺮﻳﺪ ﺑﺎﻟﻌﻠﻴﻠﺔ ﻣﺎ ﺗﺠﻦ ‬ ‫ﺃﻭ ﺗﺎﺭﺓ‪ ،‬ﻭﻣﺎ ﺗﺴﻘﻂ ﻭﻟﺪﻫﺎ ﻭﻣﺎ ﻳﺨﺮﺝ ﺍﻟﺪﻡ ﻣﻦ ﺑﻄﻨﻬﺎ ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺨﻠﻒ ﻓﻲ‬ ‫‬ ‫ﺳﺨﺎﻻ ﻳﺤﻤﻠﻬﺎ ﺍﻟﺮﺍﻋﻲ؟ ﻛﻤﺎ ﺃﻥ ﺍﻵﺩﻣﻲ‬ ‫ﺍﻟﺼﻐﺎﺭ‪ ،‬ﻓﻬﻞ ﺗﻌﺪ ﻣﻊ ﺍﻷﻣﻬﺎﺕ ﻭﻟﻮ‬ ‫ﺇﻧﺴﺎﻥ ﻣﻦ ﺣﻴﻦ ﻭﻟﺪ‪ ،‬ﺃﻭ ﺇﺫﺍ ﺍﺳﺘﻐﻨﺖ ﻋﻦ ﻏﻴﺮﻫﺎ ﺗﻤﺸﻲ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﺗﺄﻛﻞ ﻭﺣﺪﻫﺎ‪،‬‬ ‫ﻭﻻ ﺗﺤﺘﺎﺝ ﻟﺮﺿﺎﻉ‪ ،‬ﺃﻭ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻻﺳﻢ‪ ،‬ﺍﺳﻢ ﺍﻟﺸﺎﺓ ﻋﻨﺪ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺫﻛﺮ‬ ‫ﺑﻌﺾ ﺍﻟﻤﺼﻨﻔﻴﻦ ﺃﻥ ﺍﺳﻢ ﺍﻟﺸﺎﺓ ﻻ ﻳﻨﻄﻠﻖ ﺇﻻ ﻋﻠﻰ ﺍﻟﺘﻲ ﺍﺳﺘﻐﻨﺖ ﻋﻦ ﻏﻴﺮﻫﺎ‪،‬‬ ‫ﻭﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ ﺃﻥ ﺍﻟﺸﺎﺓ ﻣﺎ ﻛﺒﺮ ﻭﻣﺎ ﺻﻐﺮ ﻛﺎﻹﻧﺴﺎﻥ ﻟﻠﻜﺒﻴﺮ ﻭﺍﻟﺼﻐﻴﺮ‪،‬‬ ‫ﺃﻭ ﺇﺫﺍ ﺗﻤﺖ ﺳﻨﺘﻬﺎ ﺃﻭ ﻣﺎ ﺟﺎﻭﺯ ﺍﻟﻮﺍﺩﻱ‪ ،‬ﺃﻱ‪ :‬ﻋﺮﺿﻪ ﻣﻄﻠﻘﺎ ﻓﻴﻪ ﻣﺎﺀ ﺃﻭ ﻻ‪ ،‬ﺃﻭ‬ ‫ﻛﺒﻴﺮﺍ‪ ،‬ﺃﻭ ﻣﻌﻨﻰ ﺟﻮﺍﺯ ﺍﻟﻮﺍﺩﻱ‬ ‫ﺻﻐﻴﺮﺍ ﺃﻭ ‬ ‫‬‫ﻣﺎ ﺟﺎﻭﺯﻩ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﻣﺎﺀ ﻳﺠﺮﻱ‪،‬‬ ‫ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﻓﻲ ﺍﻷﺛﺮ ﺃﻥ ﻳﺠﻮﺯ ﻋﻠﻰ ﺍﻟﻐﻨﻢ ﺍﻟﺼﻴﻒ ﻭﻳﺪﺧﻞ ﺍﻟﺨﺮﻳﻒ؟ ﺧﻼﻑ‪،‬‬ ‫ﺫﻛﺮﻩ ﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪...‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪366‬‬ ‫ﻭﻋﻦ ﺑﻌﻀﻬﻢ ﻓﻲ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻟﻴﺲ ﻓﻲ ﺍﻟﻜﺴﻌﺔ ﺻﺪﻗﺔ «)‪ ،(١‬ﺃﻥ ﺍﻟﻜﺴﻌﺔ ﺻﻐﺎﺭ‬ ‫ﺍﻟﻐﻨﻢ‪ ،‬ﻭﺍﻟﺸﺎﺓ ﺗﻘﺎﻝ‪ :‬ﻟﻠﻀﺄﻥ‪ ،‬ﻭﺗﻘﺎﻝ‪ :‬ﻟﻠﻤﻌﺰ ﻟﻐﺔ ﻓﺘﻜﻔﻲ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻤﻌﺰ ﻟﻔﻚ‬ ‫ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻳﻀﻢ ﻣﻌﺰ ﻟﻀﺄﻥ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻷﻛﺜﺮ ﺿﺄ ﻧﺎ‪ ،‬ﻭﻳﺠﻮﺯ ﻋﻜﺴﻪ‪،‬‬ ‫ﻣﻌﺰﺍ‪ ،‬ﻭﻫﻤﺎ ﺟﻨﺲ ﻭﺍﺣﺪ ﻳﺘﻢ ﺍﻟﻨﺼﺎﺏ ﺑﺒﻌﻀﻪ ﻣﻊ ﺑﻌﺾ‪ ،‬ﻗﻴﻞ‪:‬‬ ‫ﺑﺄﻥ ﺗﻜﻮﻥ ﺍﻷﻛﺜﺮ ‬ ‫ﺍﺗﻔﺎﻗﺎ ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻭﻳﻀﻢ ﺍﻟﻀﺄﻥ ﺇﻟﻰ ﺍﻟﻤﻌﺰ‪ ،‬ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ)‪.(٢‬‬ ‫‪ ٢٩٢‬ا‪ ET‬ا‪B‬ي  ٴ‪ 60; E B]$‬ا‪:)-‬‬ ‫ﺑﺎﺑﺎ ﻟﻠﺤﺪﻳﺚ ﻋﻦ ﺍﻟﺴﻦ ﺍﻟﺬﻱ ﻳﺆﺧﺬ ﻣﻦ‬ ‫ﺫﻛﺮ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ‬ ‫ﺻﺪﻗﺔ ﺍﻟﻐﻨﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺭﻭﻳﻨﺎ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺃﻧﻪ ﻗﺎﻝ ﻟﻌﺎﻣﻠﻪ‪:‬‬ ‫ﺭﺩ ﺍﻟﻌﻨﺎﻕ ﻭﺍﻟﺠﺬﻋﺔ ﻭﺍﻟﺜﻨﻴﺔ‪ .‬ﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﺃﺭﺍﺩ ﺧﺬ ﺍﻟﻌﻨﺎﻕ‪ ،‬ﻭﻳﺨﺮﺝ ﺫﻟﻚ‬ ‫ﻏﻨﻤﺎ‪ ،‬ﻭﺫﻟﻚ ﻋﺪﻝ ﺑﻴﻦ‬ ‫ﻓﻲ ﺧﺎﺹ ﻣﻦ ﺍﻟﻐﻨﻢ‪ ،‬ﻭﻗﺪ ﻳﺴﻤﻲ ﺃﻫﻞ ﺍﻟﺤﺠﺎﺯ ﺍﻟﻀﺄﻥ ‬ ‫ﺍﻟﻤﻌﺰ ﻭﺧﻴﺎﺭ ﺍﻟﻐﻨﻢ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺭﻭﻳﻨﺎ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻳﺠﻮﺯ ﻓﻲ‬ ‫ﺍﻷﺿﺤﻴﺔ ﻣﺎ ﻳﺠﻮﺯ ﻓﻲ ﺍﻟﺼﺪﻗﺔ‪ .‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ :‬ﻻ ﻳﺠﻮﺯ ﺇﻻ ﺍﻟﺠﺬﻉ‬ ‫ﻭﺍﻟﺜﻨﻲ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﻭﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ ﺛﻮﺭ‪ ،‬ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻻ ﺗﺆﺧﺬ ﺟﺬﻋﺔ‬ ‫ﻓﻲ ﺻﺪﻗﺔ ﺍﻟﻐﻨﻢ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻓﻲ ﻣﻌﺎﻧﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻧﻬﺎ ﻻ ﺗﺆﺧﺬ ﻓﻲ‬ ‫ﻓﺼﺎﻋﺪﺍ؛ ﻷﻧﻬﺎ ﻗﺪ ﺛﺒﺘﺖ‬ ‫‬‫ﻓﺮﻳﻀﺔ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﻤﻌﺰ ﺇﺫﺍ ﺛﺒﺘﺖ ﻓﺮﻳﻀﺔ ﺩﻭﻥ ﺍﻟﺜﻨﻴﺔ‬ ‫ﺛﻨﻴﺎ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺠﻮﺯ ﻓﻲ ﺍﻷﺿﺤﻴﺔ ﻋﻦ ﺍﻟﺘﻴﻤﺔ ﻭﺍﻟﻬﺪﻱ ﺍﻟﻼﺯﻡ‪ ،‬ﺩﻭﻥ ﺍﻟﺜﻨﻴﺔ ﻣﻦ‬ ‫‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﻭﺃﺣﺴﺐ ﺃﻧﻪ ﻛﺬﻟﻚ ﻓﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺍﻟﺜﻨﻴﺔ ﻣﻦ‬ ‫‬‫ﺍﻟﻤﻌﺰ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻟﻌﻠﻪ ﻗﺪ ﻳﺸﺒﻪ ﺍﻟﻤﻌﻨﻰ ﻟﻮ ﻗﻴﻞ‪ :‬ﺃﻥ ﻳﺠﻮﺯ ﻓﻲ ﺍﻟﻔﺮﻳﻀﺔ ﺍﻟﺠﺬﻉ ﻣﻦ‬ ‫ﺍﻟﻀﺄﻥ ‬ ‫ﺍﻟﻀﺄﻥ ﺍﻟﺴﻤﻴﻦ ﺍﻟﻘﺎﺭﺡ‪ ،‬ﺃﻥ ﻳﺠﻮﺯ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻤﻌﻨﻰ ﻭﺍﻟﻤﻌﻤﻮﻝ ﺑﻪ ﺃﻧﻪ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ١٥٨/٣ :‬ ‪.١٦١‬‬ ‫‪367‬‬‫ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻓﺼﺎﻋﺪﺍ ﻣﻦ ﺍﻟﻤﻌﺰ ﻭﺍﻟﻀﺄﻥ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻐﻨﻢ ﻛﻠﻬﺎ ﺟﺬﺍ ﻋﺎ‪،‬‬ ‫‬‫ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺍﻟﺜﻨﻲ‬ ‫ﺃﻭ ﺩﻭﻥ ﺫﻟﻚ‪ ،‬ﻓﻌﻨﺪﻱ ﺃﻧﻪ ﻓﻲ ﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﻜﻠﻒ ﺇﻻ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻌﻞ ﻓﻲ‬ ‫ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻟﺜﺒﻮﺕ ﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺛﻨﻴﺔ‪ ،‬ﻭﻳﺨﺺ ﺑﻬﺎ ﺣﻴﺚ ﺷﺎﺀ)‪.(١‬‬ ‫‬ ‫إ]ا‪ E 8%‬ا‪a‬ل‪:‬‬‫‪ ٢٩٣‬إذا ) ‪ 0%$‬‬ ‫ا‪ ET‬ا‪B‬ي  ‪A‬‬ ‫‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺫﻟ ‬ ‫ﻚ‪:‬‬ ‫ﺍﻟﺴﻦ ﺍ ﻟﺬﻱ‬ ‫‬‫ﻓﻌﺎﻣﺔ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ ƒ‬ﺃ ﻧﻪ ﻳﺆﺧﺬ‬ ‫ ‬ ‫ﺍﻟﺴ ‪‬ﻦ ﺍﻟﺬﻱ ﻳﺄﺧﺬ‪.‬‬ ‫ﻳﻮﺟﺪ ﻋﻨﺪﻩ‪ ،‬ﻭﻳﻌﻄﻲ ﻓﻀﻞ ﻣﺎ ﺑﻴﻦ ﻗﻴﻤﺘﻬﺎ ﻭﻗﻴﻤﺔ ‬ ‫‪‬‬ ‫ﻤﺼﺪﻕ ﻣﺎ ﺑﻴﻦ ﺍﻟﻘﻴﻤﺘﻴﻦ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﺃﻓﻀﻞ ﺭ ‪‬ﺩ ﻋﻠﻰ ﺍ ﻟ‬ ‫ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻣﺎ ﻓﻲ ﻛﺘﺎﺏ ﺃﺑﻲ ﺑﻜﺮ ﺍ ﻟ ‬ ‫ﻤﺘﻘﺪﻡ‪.‬‬‫‬‫ﺣ ‪‬ﻤﺎﺩ ﺑﻦ ﺃﺑﻲ ﺳﻠﻴﻤﺎﻥ‪،‬‬ ‫ ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻭﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺇﺫﺍ ﺃﺧﺬ ﺳﻨ‪‬ﺎ ﻓﻮﻕ ﺳ ‪‬ﻦ ﺭ ﺩ ﻋﻠﻴﻬﻢ ﻋﺸﺮﻳﻦ‬ ‫ﺳﻦ ﺭ ﺩﻭﺍ ﻋﻠﻴﻪ ﻋﺸﺮﻳﻦ ﺩﺭ ﻫ ﻤﺎ ﺃﻭ ﺷﺎﺗﻴﻦ‪.‬‬ ‫ﺩﺭ ﻫ ﻤﺎ ﺃﻭ ﺷﺎﺗﻴﻦ‪ ،‬ﻭﺇﺫﺍ ﺃﺧﺬ ﺳﻨ‪‬ﺎ ﺩﻭﻥ ‬ ‫ﻳﺘﻤﺴﻜﻮﻥ ﺑﻤﺎ ﻓﻲ ﻛﺘﺎﺏ ﺃﺑﻲ ﺑﻜﺮ ‬ ‫ﺃﻳﻀﺎ‪.‬‬‫‬‫ﻭﻟﻌ ﻠﻬﻢ‬ ‫ﻧﺺ ﻓﻲ ﺍﻹﺑﻞ ﻻ ﻓﻲ ﻣﻄﻠﻖ ﺍ ﻟﻤﻮﺍﺷﻲ‪ ،‬ﻓﺎﻟﻌﺸﺮﺓ ‬ ‫ﺍﻟﺪﺭﺍﻫﻢ‬‫ﻭ ﻧﺤﻦ ﻧﻘﻮﻝ‪ :‬ﺇ ﻧﻪ ‬ ‫ﺍﻟﺸﺎﺓ‪ ،‬ﻭﺍﻟﻌﻮﺽ ﻫﺎﻫﻨﺎ ﺇ ﻧﻤﺎ ﻫﻮ ﻋﻦ ﻧﻘﺼﺎﻥ ﺳ ﻨﻬﺎ ﺃﻭ‬‫ﻫﻨﺎﻟﻚ ﻋﻮﺽ ﻋﻦ ﻋﻴﻦ ‬ ‫ﺯﻳﺎﺩﺗﻪ‪ ،‬ﻓﻼ ﻳﺤﺘﻤﻞ ﺫﻟﻚ ﺍﻟﻘﺪﺭ‪ ،‬ﺛ ﻢ ﺇ ﻥ ﺍﻟ ﺘﺤﺪﻳﺪ ﺍ ﻟﻤﺬﻛﻮﺭ ﺇ ﻧﻤﺎ ﻫﻮ ﺗﻘﺪﻳﺮ ﻟﻠﻘﻴﻤﺔ‬ ‫ﺑﺘﻌﻴﻦ ﻟﻠﻔﺮﻳﻀﺔ‪ ،‬ﻓﺘﺠﺐ ﻣﺮﺍﻋﺎﺓ ﺍﻟﻘﻴﻤﺔ ﻋﻠﻰ ﺍﺧﺘﻼﻑ‬‫‬ ‫ﺍﻷﻭﻝ ﻟﻴﺲ ‬ ‫ﻓﻲ ﺯﻣﺎﻧﻬﻢ ‬ ‫ﺍﻷﺯﻣﺎﻥ ﻭﺍﻷﺣﻮﺍﻝ‪.‬‬ ‫ ﻭﻓﻴﻬﺎ ﻗﻮﻝ ﺛﺎﻟﺚ ﻭﻫﻮ‪ :‬ﺃﻥ ﻳﺮ ﺩ ﻋﻠﻴﻬﻢ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﺃﻭ ﺷﺎﺗﻴﻦ‪ .‬ﻗﺎﻝ ﺍﺑﻦ‬ ‫ﺍﻟﻤﻨﺬﺭ‪ :‬ﺭﻭﻳﻨﺎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‪ .‬ﻭﺑﻪ ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻯ‪ ،‬ﻭﺃﺑﻮ‬ ‫ﻳﺼﺢ ﺇﻻ ﻓﻲ ﻣﻮﺿﻌﻴﻦ‪:‬‬ ‫‬‫ﻋﺒﻴﺪﺓ‪ .‬ﻭﻻ ﻳﻈﻬﺮ ﻫﺬﺍ‪ ،‬ﺑﻞ ﻭﻻ‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٧٥/١٨ :‬ ‪ ،١٧٦‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ١٦٦ :١٥ :‬ ‪.١٦٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪368‬‬ ‫ﺃﺣﺪ ﻫﻤﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻓﻲ ﺍﻹﺑﻞ ﺃﻭ ﺍﻟﺒﻘﺮ ﺩﻭﻥ ﺍﻟﻐﻨﻢ‪.‬‬ ‫ﺍﻟﺸﺎﺓ ﻓﻴﻪ ﺧﻤﺴﺔ ﺩﺭﺍﻫﻢ‪ ،‬ﻓﺈﻥ ﺃﺭﺍﺩﻭﺍ ﺫﻟﻚ‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ ﻭﻗﺖ ﻗﻴﻤﺔ ‬ ‫ﻓﺎ ﻟﺨﻠﻞ ﺇ ﻧﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟ ﻨﺎﻗﻞ‪ ،‬ﺣﻴﺚ ﻟﻢ ﻳﺬﻛﺮ ﺍﻟﻘﻴﺪﻳﻦ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻳﻈﻬﺮ ﻭﺟﻬﻪ‪.‬‬ ‫ﺍﻟﺴﻦ ﺍﻟﺬﻱ ﻛﺘﺐ ﻋﻠﻴﻪ‪ .‬ﻭﻫﻮ ﻗﻮﻝ‬ ‫ ﻭﻓﻴﻬﺎ ﻗﻮﻝ ﺭﺍﺑﻊ ﻭﻫﻮ‪ :‬ﺃﻥ ﻳﺄﺧﺬ ﻗﻴﻤﺔ ‬ ‫ﻣﻜﺤﻮﻝ ﻭﺍﻷﻭﺯﺍﻋﻲ‪.‬‬ ‫ﺃﻳﻀﺎ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺠﻮﺍﺯ ﺇﺧﺮﺍﺝ ﺍﻟﻘﻴﻤﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ؛ ﻷ ﻧﻬﻢ ﺇﺫﺍ ‬ ‫ﺭﺧﺼﻮﺍ‬‫ﻭﻳﻠﺰﻡ ‬ ‫ﺍﻟﻀﺮﻭﺭﺓ ﺃﺭﺧﺺ‪.‬‬ ‫ﻓﻴﻪ ﻋﻨﺪ ﺍﻹﻣﻜﺎﻥ ﻓﻬﻮ ﻓﻲ ﺣﺎﻝ ‬ ‫ﺭﺏ ﺍ ﻟﻤﺎﻝ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻟﺬﻱ ﻳﺠﺐ ﻋﻠﻴﻪ‬ ‫ ﻭﻓﻴﻬﺎ ﻗﻮﻝ ﺧﺎﻣﺲ ﻭﻫﻮ‪ :‬ﺃ ﻧﻪ ﻳﻠﺰﻡ ‬ ‫ﺗﻘﺪﻡ ﻧﻈﻴﺮﻩ ﻓﻲ ﻣﺎ ﻳﺆﺧﺬ ﻓﻲ ﺯﻛﺎﺓ‬ ‫ﻟﻠﻤﺼﺪﻕ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ .‬ﻭﻗﺪ ‬ ‫‬ ‫ﺍﻟﻔﺼﻼﻥ ﻭﺍ ﻟﺤﻤﻼﻥ‪ ،‬ﻭﺃ ﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻗﺎﻝ ﺑﻮﺟﻮﺏ ﺇﺧﺮﺍﺝ ﺍﻟﻔﺮﻳﻀﺔ ﻋﻨﻬﺎ‬ ‫ﻭﻟﻮ ﻟﻢ ﺗﻮﺟﺪ ﻓﻴﻬﺎ‪ ،‬ﻓﻴﻠﺰﻣﻬﻢ ﻫﺎﻫﻨﺎ ﻣﺜﻞ ﻣﺎ ﻗﺎﻟﻮﻩ ﻫﻨﺎﻟﻚ)‪.(١‬‬ ‫‪ ./ ٢٩٤‬ا‪ a‬إذا ‪$‬ا‪0‬ت ‪.  <=6‬ء ا‪0Pa‬ق _‪$‬م وا‪:0‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻣﻦ ﻏﻴﺮ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺰﻳﺎﺩﺓ ﺍﻟﻤﻀﺎﻓﺔ ﺇﻟﻴﻪ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻗﺎﻝ ﻣﺎﻟﻚ ﻓﻲ ﺍﻟﻤﺎﺷﻴﺔ‪ :‬ﻻ ﺗﺠﺐ‬ ‫ﻓﻲ ﺃﺻﻠﻬﺎ ﺍﻟﺼﺪﻗﺔ ﻓﺘﻮﺍﻟﺪﺕ ﻗﺒﻞ ﺃﻥ ﻳﺄﺗﻲ ﺍﻟﻤﺼﺪﻕ ﺑﻴﻮﻡ‪ ،‬ﻓﺠﺎﺀ ﺍﻟﻤﺼﺪﻕ‬ ‫ﻭﻋﺪﺩﻫﺎ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺇﺳﺤﺎﻕ ﺑﻦ‬ ‫ﺭﺍﻫﻮﻳﻪ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪ :‬ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻬﺎ ﺍﻟﺤﻮﻝ ﻣﻦ‬ ‫ﻳﻮﻡ ﺗﺼﻴﺮ ‬ ‫ﺃﺻﻼ ﺗﺠﺐ ﻓﻲ ﻣﺜﻠﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺑﻪ ﻧﻘﻮﻝ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺃﻣﺎ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻼﺯﻡ ﻓﻲ ﺍﻟﺘﻌﺒﺪ ﻓﻼ ﺃﻋﻠﻢ ﻓﻴﻪ ﺍﺧﺘﻼﻓﺎ‪ ،‬ﺇﻻ‬ ‫ﻋﻠﻰ ﻣﺎ ﺣﻜﻲ‪ ،‬ﻭﺃﻣﺎ ﻓﻲ ﺷﺄﻥ ﺍﻟﻤﺼﺪﻕ ﺇﺫﺍ ﻭﺻﻞ ﺇﻟﻴﻪ‪ ،‬ﻓﻤﻌﻲ‪ ،‬ﺃﻧﻪ ﻓﻲ ﺑﻌﺾ‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ١٧٠/١٥ :‬ ‪.١٧٢‬‬ ‫‪369‬‬‫ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻣﺠﺘﻤﻌﺎ ﺗﺠﺐ‬ ‫‬‫ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﺧﺮﺝ ﻟﻠﺼﺪﻗﺔ ﻓﻲ ﻭﻗﺘﻬﺎ ﻓﻮﺟﺪ ﻓﻲ ﺍﻟﻤﺎﻝ‬ ‫ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺃﺧﺬﻩ‪ ،‬ﻭﻟﻢ ﻳﺴﺄﻝ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﺣﺴﺐ ﺃﻥ ﻓﻲ ﺑﻌﺾ ﻗﻮﻟﻬﻢ‪ :‬ﻭﻟﻮ ﺻﺢ‬ ‫ﺃﻧﻪ ﻟﻢ ﻳﺤﻞ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ‪ ،‬ﻓﻠﻪ ﺃﻥ ﻳﺄﺧﺬ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﻓﻲ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻪ‬ ‫ﻟﻴﺲ ﻟﻪ ﺫﻟﻚ ﺣﺘﻰ ﻳﺤﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺤﻮﻝ‪ ،‬ﻣﻨﺬ ﺑﻠﻐﺖ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻻ‬ ‫ﻳﻄﻴﺐ ﻟﻪ ﺫﻟﻚ ﺇﻻ ﺑﺈﻗﺮﺍﺭ ﻣﻦ ﺭﺏ ﺍﻟﻤﺎﻝ ﺃﻭ ﺑﺼﺤﺔ ﺑﻤﻌﻨﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ)‪.(١‬‬ ‫‪ ) ٢٩٥‬ا‪0HN‬ة ‪ ./‬ز ة ا‪:)-‬‬ ‫‬ ‫ﻓﺼﻼ ﻟﺤﻜﻢ ﺍﻟﻔﺎﺋﺪﺓ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻓﺼﻞ‬ ‫ﻋﻘﺪ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ‬ ‫ﺣﻜﻢ ﺍﻟﻔﺎﺋﺪﺓ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ ﺣﻜﻢ ﻣﺎ ﻭﺭﺩﺕ ﻋﻠﻴﻪ ﻣﻦ ﺃﺻﻞ ﻭﻫﻮ ﺍﻟﻨﺼﺎﺏ ﻭﺇﻥ‬ ‫ﻟﻢ ﻳﺰﻙ ﻗﺒﻞ ﺃﻭ ﺃﻗﻞ ﻣﻨﻪ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻣﺎﻝ ﻭﺟﺒﺖ ﻓﻴﻪ ﻭﺗﺆﺩﻯ ﻛﺎﻟﻨﻘﺪﻳﻦ‪ ،‬ﻭﺃﻗﻠﻪ‬ ‫ﺛﻼﺛﺔ ﺃﻭ ﺍﺛﻨﺎﻥ«‪.‬‬ ‫ﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺍﻟﺸﺮﺡ‪ :‬ﺣﻜﻢ ﺍﻟﻔﺎﺋﺪﺓ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ ﺣﻜﻢ ﻣﺎ ﻭﺭﺩﺕ‬ ‫ﻋﻠﻴﻪ ﻣﻦ ﺃﺻﻞ‪ ،‬ﻭﺍﻷﺻﻞ ﻫﻮ ﺍﻟﻨﺼﺎﺏ ﻭﺇﻥ ﻟﻢ ﻳﺰﻙ ﻗﺒﻞ‪ ،‬ﻣﺜﻞ ﺃﻥ ﺗﺮﺩ ﺍﻟﻔﺎﺋﺪﺓ ﻗﺒﻞ‬ ‫ﺩﻭﺭﺍﻥ ﺍﻟﺤﻮﻝ ﻋﻠﻴﻪ ﺃﻭ ﺑﻌﺪﻩ ﻭﻗﺒﻞ ﺍﻟﺘﺰﻛﻴﺔ‪ ،‬ﺃﻭ ﺃﻗﻞ ﻣﻨﻪ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺍﻟﻨﺼﺎﺏ ﺇﻥ ﻛﺎﻥ‬ ‫ﻣﻦ ﻣﺎﻝ ﻭﺟﺒﺖ ﻓﻴﻪ‪ ،‬ﺃﺩﻳﺖ ﺃﻭ ﻟﻢ ﺗﺆﺩ‪ ،‬ﻣﺜﻞ ﺃﻥ ﺗﻜﻮﻥ ﻋﻨﺪﻩ ﺃﺭﺑﻌﻮﻥ ﻓﻮﻗﺖ ﻟﻬﺎ‬ ‫ﻏﻨﻤﺎ ﺃﺧﺮﻯ ﺑﻌﺪ ﺗﻠﻒ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻟﻜﻦ ﺑﻘﻴﺖ ﻣﻨﻪ ﺛﻼﺙ ﺃﻭ‬ ‫ﻭﺩﺍﺭ ﺣﻮﻟﻬﺎ ﻓﺎﺳﺘﻔﺎﺩ ‬ ‫ﺍﺛﻨﺘﺎﻥ ﺃﻭ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺍﻟﺨﻼﻑ ﻓﻴﻤﺎ ﻳﻤﺴﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺗﺆﺩﻯ ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻟﺪﻭﺭﺍﻥ‬ ‫ﺣﻮﻝ ﺍﻷﺻﻞ ﺇﻥ ﺗ ‪‬ﻢ ﺍﻟﻨﺼﺎﺏ ﻋﻨﺪ ﺍﻟﻮﻗﺖ ﺑﺎﻷﺻﻞ ﺃﻭ ﺑﻪ ﻭﺑﺎﻟﻔﺎﺋﺪﺓ ﻛﺎﻟﻨﻘﺪﻳﻦ‪،‬‬ ‫ﻭﺍﻷﺻﻞ ﻫﻞ ﺃﻗﻠﻪ ﺛﻼﺛﺔ ﺃﻭ ﺍﺛﻨﺎﻥ ﺃﻭ ﻭﺍﺣﺪﺓ؟ ﺃﻗﻮﺍﻝ ﻓﻲ »ﺍﻟﺘﺎﺝ«‪ ،‬ﻭﺇﻧﻤﺎ ﻗﺎﻝ ﺛﻼﺛﺔ‬ ‫ﺑﺎﻟﺘﺎﺀ ﻭﺍﺛﻨﺎﻥ ﺑﻐﻴﺮﻫﺎ ﻣﻊ ﺃﻥ ﺍﻟﻤﻌﺪﻭﺩ ﻣﺆﻧﺚ ﻭﻫﻮ ﺍﻟﺸﻴﺎﻩ ﻟﺘﺄﻭﻳﻠﻪ ﺑﺎﻟﻤﺬﻛﺮ‪ ،‬ﻷﻥ‬ ‫ﺍﻟﺸﺎﺓ ﺣﻴﻮﺍﻥ)‪.(٢‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.١٤٥/١٨ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ١٧٨/٣ :‬ ‪.١٧٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪370‬‬ ‫‪ fN ٢٩٦‬ا‪ )-‬ﻷ]‪ B‬‬ ‫ا‪:60P‬‬ ‫ﻭﺭﺏ ﺍ ﻟﻤﺎﻝ ‬ ‫ﻳﻘﺴﻤﺎﻥ ﺍﻟﻐﻨﻢ ﻧﺼﻔﻴﻦ‪،‬‬‫‬‫ﺍﻟﺴﺎﻋﻲ‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻭﺫﻟﻚ ﺃ ﻥ ‬ ‫ﺍﻟﺴﺎﻋﻲ ﻣﻦ ﺍﻟ ﻨﺼﻒ ﺍﻟﺒﺎﻗﻲ ﺷﺎﺓ‪ ،‬ﺛ ﻢ‬ ‫ﺃﻱ ﺍﻟﻨﺼﻔﻴﻦ‪ ،‬ﺛﻢ ﻳﺨﺘﺎﺭ ‬‫ﺭﺏ ﺍﻟﻐﻨﻢ ‬‫ﻳﺨﺘﺎﺭ ‬ ‫ﺭﺏ ﺍﻟﻐﻨﻢ ﺷﺎﺓ ﺣ ﺘﻰ ﻳﺴﺘﻮﻓﻲ‪.‬‬‫ﺍﻟﺴﺎﻋﻲ ﺷﺎﺓ‪ ،‬ﺛ ﻢ ‬ ‫ﺭﺏ ﺍﻟﻐﻨﻢ ﺷﺎﺓ‪ ،‬ﺛ ﻢ ‬ ‫‬ ‫‬ ‫ﺍﻟﺴﺎﻋﻲ‪ ،‬ﻭﺫﻟﻚ‬‫ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﺍ ﻟﺨﻴﺎﺭ ﺃﻭ ﻻ ﻓﻲ ﺍﻟ ﻨﺼﻒ ﺍﻟﺒﺎﻗﻲ ‬ ‫ﻟﺮﺏ ﺍ ﻟﻤﺎﻝ ﺛ ﻢ ‬ ‫ﻓﺮﺏ ﺍ ﻟﻤﺎﻝ ﻳﺨﺘﺎﺭ ﻟﻨﻔﺴﻪ ﺍﻟﻜﺮﻳﻤﺔ‬‫ﻟﺌﻼ ﻳﻘﻊ ﻓﻲ ﻛﺮﺍﺋﻢ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻻ ﻓﻲ ﻟﺌﺎﻣﻬﺎ‪ ،‬‬‫‬ ‫ﻳﻔﺮ ﻣﻦ ﺍﻟ ﻠﺌﻴﻤﺔ‪.‬‬ ‫ﻭﺍﻟﺴﺎﻋﻲ ‬ ‫ﻣﻦ ﺍﻟ ﻨﺼﻒ ﺍﻟﺒﺎﻗﻲ‪ ،‬‬ ‫ﻭﺇ ﻧﻤﺎ ﺟﻌﻠﻮﺍ ﻫﺬﺍ ﻓﻲ ﺍﻟ ﻨﺼﻒ ﺍﻟﺒﺎﻗﻲ؛ ﻷ ﻥ ﺻﺎﺣﺐ ﺍ ﻟﻤﺎﻝ ﻳﺨﺘﺎﺭ ﺍﻟ ﻨﺼﻒ‬ ‫ﻭﺭﺑﻤﺎ ﻳﺒﻘﻰ ﻣﻦ ﺍﻟﻜﺮﺍﺋﻢ ﻓﻲ ﺍﻟ ﻨﺼﻒ‬ ‫ﺍﻟﺬﻱ ﻓﻴﻪ ﻛﺮﺍﺋﻢ ﻣﺎﻟﻪ‪ ،‬ﻓﻴﻌﺰﻟﻪ ﻋﻠﻰ ﺣﺪﺓ‪ ،‬‬ ‫ﺗﺘﻢ ﺍﻟﻔﺮﻳﻀﺔ‪.‬‬ ‫ﺍﻟﺴﺎﻋﻲ ﺷﺎﺓ‪ ،‬ﻭﻫﻜﺬﺍ ﺣ ﺘﻰ ‬ ‫ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﻟﻪ ﺃﻥ ﻳﺨﺘﺎﺭ ﺷﺎﺓ ﺛ ﻢ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺪﺧﻞ ﻓﻲ ﺍﻟﻐﻨﻢ ﺑﻐﻴﺮ ﺍﻟﻘﺴﻤﺔ ﻓﻴﺼﺎﺡ ﻓﻴﻬﺎ ﻓﺘﺼﺪﻉ ﻓﺮﻗﺘﻴﻦ‪ ،‬ﺛ ﻢ ﺍ ﻟﺨﻴﺎﺭ‬ ‫ﺗﻘﺪﻡ‪.‬‬ ‫ﻋﻠﻰ ﻣﺎ ‬ ‫ﺻﺪﻗﺘﻢ ﺍ ﻟﻤﺎﺷﻴﺔ‬‫ﻭﻓﻲ ﺍﻹﺷﺮﺍﻑ‪ :‬ﺃ ﻥ ﻋﻤﺮ ﺑﻦ ﺍ ﻟﺨﻄ ﺎﺏ ﻟﻘﻲ ‬ ‫ﺳﻌﺪﺍ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﺫﺍ ‬ ‫ﺭﺏ ﺍﻟﻐﻨﻢ ﺍﻟ ﺜﻠﺚ‪ ،‬ﻭ ﺗﺨﺘﺎﺭ ﻣﻦ ﺍﻟ ﺜﻠﺜﻴﻦ ﺍﻟﺒﺎﻗﻴﻴﻦ‪.‬‬ ‫ﻓﺎﻗﺴﻤﻮﻫﺎ ﺛﻼﺛﺎ‪ ،‬ﺛ ﻢ ﻳﺨﺘﺎﺭ ‬ ‫ﻭﻋﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃ ﻧﻪ ﻗﺎﻝ‪ :‬ﻳﺨﺘﺎﺭ ﺍ ﻟ ﻤ ‪‬‬ ‫ﺼﺪﻕ ﻣﻦ ﺍﻟ ﺜﻠﺚ ﺍﻷﻭﺳﻂ‪ ،‬ﻭﺑﻪ‬ ‫ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻭﺍﻟﻘﺎﺳﻢ‪.‬‬ ‫ﻗﺎﻝ ‬ ‫ﻭﻗﺎﻝ ﺍ ﻟﺤﻜﻢ ﺑﻦ ﻋﻴﻴﻨﺔ‪ ،‬ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ :‬‬ ‫ﺗﻔﺮﻕ ﻓﺮﻗﺘﻴﻦ‪.‬‬ ‫ﺭﺏ ﺍ ﻟﻤﺎﻝ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﺍ ﻟﻤﻨﺬﺭ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻳﺠﺐ ﻋﻠﻰ ‬ ‫ﻭﻧﻘﻮﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻳﺤﻠﻮ ﻓﻲ ﻧﻔﺴﻲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﻟﻢ ﺃﻋﻠﻤﻪ ﻣﻦ‬ ‫ﺍﻟﺰﻛﺎﺓ ﺇ ﻧﻤﺎ ﻫﻲ ﺟﺰﺀ ﻣﻦ ﺍ ﻟﻤﺎﻝ ﻟﻤﺎ ﺟﺎﺯ ﺇﻻ‬ ‫ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻟﻮ ﻛﺎﻧﺖ ‬ ‫ﺍﻟﻘﺴﻢ ﺑﺎﻟ ﻨﻈﺮ‪.‬‬ ‫‪371‬‬‫ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﻣﻌ ﻨﻰ ﻗﻮﻟﻪ‪» :‬ﺃ ﻧﻪ ﻟﻮ ﻭﺟﺒﺖ ﺍﻟﻘﺴﻤﺔ ﻟﻤﺎ ﺃﺟﺰﺃ ﻓﻴﻬﺎ ﻣﺎ ‬ ‫ﺗﻘﺪﻡ ﻣﻦ ﻗﺴﻢ ﺍ ﻟﻤﺎﻝ‬ ‫ﺻﻨﻔﻴﻦ‪ «...‬ﺇﻟﺦ‪ ،‬ﺑﻞ ﻳﺠﺐ ﺇﻣﻌﺎﻥ ﺍﻟ ﻨﻈﺮ ﻓﻲ ﺇﺧﺮﺍﺝ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺇﺫﺍ ﻟﻢ ﻳﺠﺐ‬ ‫ﺍﻟﺴ ﻦ ﺍ ﻟﻤﺠﺰﺉ ﻣﺠﺰﺉ ﻭﻟﻮ ﺑﺪﻭﻥ ﻗﺴﻤﺔ‪ ،‬ﻓﺈﺫﺍ ﺃﺣﻀﺮﻫﺎ‬ ‫ﺇﺟﻤﺎ ﻋﺎ ﻋﻠﻤﻨﺎ ﺃ ﻥ ‬ ‫ﺍﻹﻣﻌﺎﻥ ‬ ‫ﺭﺏ ﺍ ﻟﻤﺎﻝ ﺳﺎﻟﻤﺔ ﻗﺒ ﻠﺖ ﻣﻨﻪ)‪.(١‬‬ ‫‬ ‫‪ ./ ٢٩٧‬ا ‪ E_ +a‬ا‪'Na‬ق وا‪N‬ق _‪ E‬ا‪ ./ +a' a‬ا‪:a‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ ،‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ ﺑﻌﺪ ﺫﻛﺮﻩ ﺻﺪﻗﺎﺕ ﺍﻹﺑﻞ ﻭﺍﻟﻐﻨﻢ‪» :‬ﻻ ﻳﺠﻤﻊ ﺑﻴﻦ‬ ‫ﻣﺘﻔﺮﻕ‪ ،‬ﻭﻻ ﻳﻔﺮﻕ ﺑﻴﻦ ﻣﺠﺘﻤﻊ ﺧﺸﻴﺔ ﺍﻟﺼﺪﻗﺔ«)‪ ،(٢‬ﻭﺛﺒﺖ ﺫﻟﻚ ﻋﻦ ﻋﻤﺮ‪ ،‬ﻭﺭﻭﻱ‬ ‫ﻣﺜﻠﻪ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻣﻌﻨﻰ ﻗﻮﻟﻪ ﻫﺬﺍ‪،‬‬ ‫ﻓﻜﺎﻥ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻤﺎ ﺗﻌﺒﺪ ﺑﺬﻟﻚ ﺃﺻﺤﺎﺏ ﺍﻟﻤﻮﺍﺷﻲ ﻳﻄﻠﻖ ﺍﻟﻐﻨﻢ‬ ‫ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺃﺭﺑﻌﻮﻥ‪ ،‬ﻭﻗﺪ ﻭﺟﺒﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻓﺈﺫﺍ ﺃﻃﻠﺒﻬﻢ ﺍﻟﻤﺼﺪﻕ‬ ‫ﺟﻤﻌﻮﻫﺎ‪ ،‬ﻟﺌﻼ ﻳﻜﻮﻥ ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ ﺇﻻ ﺷﺎﺓ ﻭﺍﺣﺪﺓ ﻓﻨﻬﻮﺍ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ‬ ‫ﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻭﺑﻤﻌﻨﺎﻩ ﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻥ ﻭﻫﻮ ﺃﻥ ﻋﻠﻰ ﺍﻟﺬﻱ ﻳﺠﺒﻲ‬ ‫ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺃﺭﺑﺎﺏ ﺍﻷﻣﻮﺍﻝ ﻻ ﻳﻔﺮﻕ ﺑﻴﻦ ﺛﻼﺛﺔ ﻓﻲ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﺧﺸﻴﺔ ﺇﺫﺍ ﺟﻤﻊ‬ ‫ﺑﻴﻨﻬﻢ ﺃﻥ ﻳﻜﻮﻥ‪ ،‬ﻭﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺘﻔﺮﻕ ﺭﺟﻞ ﻟﻪ ﻣﺎﺋﺔ ﻭﺁﺧﺮ ﻣﺎﺋﺔ ﺷﺎﺓ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺗﺮﻛﺎ ﻋﻠﻰ ﺍﻓﺘﺮﺍﻗﻬﻤﺎ ﻛﺎﻧﺖ ﻓﻴﻬﺎ ﺷﺎﺗﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﺟﻤﻌﺘﺎ ﻛﺎﻧﺖ ﻓﻴﻬﺎ ﺛﻼﺙ ﺷﻴﺎﻩ‪،‬‬ ‫ﻭﺭﺟﻼﻥ ﻟﻬﻤﺎ ﺃﺭﺑﻌﻮﻥ ﺷﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺍﻓﺘﺮﻗﺖ ﻓﻼ ﺷﻲﺀ ﻓﻴﻬﺎ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﺍﻟﺨﺸﻴﺔ ﺧﺸﻴﺔ ﺍﻟﻮﺍﻟﻲ ﺃﻥ ﺗﻘﻞ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺧﺸﻴﺔ ﺭﺏ ﺍﻟﻤﺎﻝ ﺃﻥ ﺗﻜﺜﺮ‬ ‫ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ ﻭﺃﺑﻮ ﻋﺒﻴﺪ‪ :‬ﻓﻲ ﻗﻮﻟﻪ‪» :‬ﻻ ﻳﺠﻤﻊ ﺑﻴﻦ‬ ‫ﻣﺘﻔﺮﻕ ﻭﻻ ﻳﻔﺮﻕ ﺑﻴﻦ ﻣﺠﺘﻤﻊ« ﻋﻠﻰ ﺭﺏ ﺍﻟﻤﺎﻝ ﻭﻋﻠﻰ ﺍﻟﺴﺎﻋﻲ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﻌﻤﺎﻥ‪:‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ١٧٣/١٥ :‬ ‪.١٧٤‬‬ ‫)‪ (٢‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪372‬‬ ‫»ﻻ ﻳﻔﺮﻕ ﺑﻴﻦ ﻣﺠﺘﻤﻊ«‪ ،‬ﻳﻜﻮﻥ ﻟﻠﺮﺟﻞ ﻋﺸﺮﻭﻥ ﻭﻣﺎﺋﺔ ﺷﺎﺓ ﻓﻔﻴﻬﺎ ﺷﺎﺓ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺍﻓﺘﺮﻗﺖ ﺃﺭﺑﻌﻴﻦ ﺃﺭﺑﻌﻴﻦ ﻓﻔﻴﻬﺎ ﺷﺎﺓ‪ ،‬ﻭﻗﻮﻟﻪ‪» :‬ﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﻣﺘﻔﺮﻕ«‪ ،‬ﻭﺍﻟﺮﺟﻼﻥ‬ ‫ﺑﻴﻨﻬﻤﺎ ﺃﺭﺑﻌﻮﻥ ﺷﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺟﻤﻌﺘﺎ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺷﺎﺓ‪ ،‬ﻓﺈﻥ ﻓﺮﻗﻬﺎ ﻟﻢ ﺗﻜﻦ ﻓﻴﻬﺎ ﺷﺎﺓ‪،‬‬ ‫ﻭﻛﺎﻥ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻳﻘﻮﻝ ﻓﻲ ﺭﺟﻠﻴﻦ‪ :‬ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﺭﺑﻌﻮﻥ ﺷﺎﺓ ﺃﻥ ﻳﻌﺪ‬ ‫ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻓﻌﻠﻴﻪ ﺷﺎﺗﺎﻥ‪ ،‬ﻛﺎﻥ ﺃﺣﺪ ﺍﻟﺮﺍﻋﻴﻴﻦ ﻓﻲ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﺑﺒﻐﺪﺍﺩ‬ ‫ﻋﺸﺮﻭﻥ ﺷﺎﺓ‪ ،‬ﻭﺑﺎﻟﻜﻮﻓﺔ ﻋﺸﺮﻭﻥ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﻣﺘﻔﺮﻕ‪ .‬ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻻ ﻧﺤﻔﻆ ﻫﺬﺍ ﻋﻦ ﻏﻴﺮﻩ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻋﻨﺪﻱ ﻋﻠﻰ ﻣﺎ ﻳﺤﺴﻦ ﻓﻴﻪ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻟﻘﻮﻝ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ‪» :‬ﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ﻣﺘﻔﺮﻕ‪ ،‬ﻭﻻ ﻳﻔﺮﻕ ﺑﻴﻦ ﻣﺠﺘﻤﻊ ﺣﺬﺍﺭ ﺍﻟﺼﺪﻗﺔ« ﻓﻬﻮ‬ ‫ﺗﺄﻭﻳﻞ ﺣﺴﻦ‪ ،‬ﻻ ﺃﻋﻠﻢ ﻓﻴﻪ ﻣﺎ ﻻ ﻳﺨﺮﺝ ﻣﻦ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ)‪.(١‬‬ ‫‬ ‫ا`  ‪ ./‬ا‪:a‬‬ ‫‪٢٩٨‬‬ ‫ﻛﻞ‬ ‫ﻳﺘﻤﻴﺰ ﻧﺼﻴﺐ ‬‫ ‬‫ﺫﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﺍ ﻟﻤﺎﺷﻴﺔ ﺑﻴﻦ ﻣﺎﻟﻜﻴﻦ‬ ‫ﻓﺼﺎﻋﺪﺍ‪ ،‬ﺑﺤﻴﺚ ﻻ ‬ ‫ﻣﻌﺎ ﻓﻬﻲ ﺷﺎﺋﻌﺔ‬ ‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻣﻦ ﻧﺼﻴﺐ ﺍﻵﺧﺮ‪ ،‬ﻛﻤﺎﺷﻴﺔ ﻭﺭﺛﻬﺎ ﻗﻮﻡ ﻭﺍﺑﺘﺎﻋﻮﻫﺎ ‬ ‫ﺍﻟﺸﻴﻮﻉ‪.‬‬ ‫ﺍﻟﺸﺮﻛﺔ ﺧﻠﻄﺔ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﻭﺧﻠﻄﺔ ‬ ‫ﻭﺗﺴﻤﻰ ﻫﺬﻩ ‬ ‫‬‫ﺑﻴﻨﻬﻢ‪،‬‬ ‫ﻓﺄﻛﺜﺮ ﺍﻟﻘﻮﻝ ﻋﻨﺪﻧﺎ‪ :‬ﺃ ﻥ ﺣﻜﻢ ﻫﺬﺍ ﺍ ﻟﻤﺎﻝ ﺣﻜﻢ ﻣﺎﻝ ﻭﺍﺣﺪ‪ ،‬ﻓﻴﺴ ﺘﺘ ﻢ ‬ ‫ﺍﻟﺸﺮﻳﻚ‬ ‫ﻗﻞ ﺃﻭ ﻛﺜﺮ‪ ،‬ﻭﻫﻮ‬ ‫‬‫ﺣﺼﺘﻪ‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋ ﻠﻰ ﻗﺪﺭ ‬‫ﺑﺴﻬﻢ ﺷﺮﻳﻜﻪ‪ ،‬ﻭﻳﺆ ﺩﻱ ‬ ‫‬‫‬ ‫ﺍ ﻟﻤﻔﻬﻮﻡ ﻣﻦ ﻗﻮﻟﻪ ﮊ ‪ » :‬ﻟ ﻴ ﺲ ﻓﻲ ﻣﺎ ﺩﻭﻥ ﺃ ﺭ ﺑﻌ ‬ ‫ﻴﻦ ﺷﺎ ﺓ ﺷ ﻲ ﺀ«)‪.(٢‬‬ ‫ﻓﺎ ﻟﻤﻔﻬﻮﻡ ﻣﻨﻪ ﺍﻹﻃﻼﻕ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻟﻤﺎﻟﻚ ﻭﺍﺣﺪﺃﻭ ﻣ ﻼﻙ ﺷ ﺘﻰ‪.‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٤٦/١٨ :‬ ‪ ،١٤٧‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ١٧٧/١٥ :‬ ‪.١٧٩‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻓﻲ ﺍﻟﻤﺼﻨﻒ ﻋﻦ ﻋﻠﻲ‪ ،‬ﻭﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻓﻲ ﺍﻟﻤﺼﻨﻒ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‬ ‫ﻋﻦ ﺃﺑﻴﻪ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺟﺪﻩ‪.‬‬ ‫‪373‬‬‫ﺯﻛﺎﺓ ﺍﻟﻐﻨﻢ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫‬‫‬ ‫ﺮﻕ ﻭ ﻻ ﻳ ﻔ ‪‬ﺮ ﻕ ﺑ ﻴ ﻦ ﻣ ﺠ ﺘﻤﻊﺧ ﺸ ‬ ‫ﻴ ﺔ‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻓﺤﺪﻳﺚ‪ :‬‬ ‫»ﻻ ﻳ ﺠ ﻤ ﻊ ﺑ ﻴ ﻦ ﻣ ﺘ ﻔ ‪‬‬‫‬ ‫ﺍﻟﺰﻛﺎﺓ‪.‬‬ ‫ﺍﻟﺸﺮﻛﺔ ﻓﻲ ‬‫ﺩﺍﻝ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻋﺘﺒﺎﺭ ‬‫ﺍﻟﺼﺪ ﻗﺔ«)‪ ،(١‬‬ ‫‪‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍ ﻟﻤﻮﺻﻠﻲ‪ :‬ﻻ ﺗﺠﺐ ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺣ ﺘﻰ ﻳﻤﻠﻚ‬ ‫ﺍﻟﺸﺮﻛﺔ ﺧﻠﻄﺔ ﺃﻭ ﻣﺸﺎﻋﺔ‪.‬‬ ‫ﺃﺭﺑﻌﻴﻦ ﺷﺎﺓ‪ ،‬ﻛﺎﻧﺖ ‬ ‫ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﻣﺎﻟﻚ ‪ ، ƒ‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍ ﻟﺤﻨﻔﻴﺔ‪،‬‬ ‫ﺤﻤﺪ‪ :‬ﻫﻜﺬﺍ ﻋﻦ ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻣ ‬ ‫ﻭﺑﺎﻷﻭﻝ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬ ‫‬‫ﺃﻳﻀﺎ ﺇﻟﻰ ﻣﺎﻟﻚ‪،‬‬ ‫ﻭﻧﺴﺐ ‬ ‫‬‫‬‫‬ ‫ﻭﺍﺳﺘﺪﻝ ﺃﺭﺑﺎﺏ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺑﺤﺪﻳﺚ ﺃﻧﺲ‪ » :‬ﻓﺈ ﺫﺍ ﻛﺎﻧﺖ ﺳﺎﺋ ﻤﺔ ‪‬‬ ‫ﺍﻟﺮ ﺟﻞ ‬‫‬ ‫‬‫‬‫‬‫‬‫‬ ‫ﺻﺪ ﻗ ﺔ« ‪ .‬ﻓﻬﺬﺍ ﺍ ﻟﺤﺪﻳﺚ ﻋﻨﺪﻫﻢ ‬‫ﺼ ﺔ ﻣ ﻦ ﺃ ﺭ ﺑﻌ ‬ ‫ﻴﻦ ﺷﺎ ﺓ ﻭﺍﺣﺪ ﺓ ﻓ ﻠ ﻴ ﺲ ﻓ ‬ ‫)‪(٢‬‬ ‫ﻣﻘﻴﺪ‬‫ﻴﻬﺎ ‬‫ﻧﺎﻗ ‬ ‫ﺑﻤﻔﻬﻮﻡ ﺇﻃﻼﻕ ﺍ ﻟﺤﺪﻳﺚ ﺍﻷﻭﻝ‪.‬‬ ‫ﺍﻟﺰﻛﺎﺓ؛ ﻷ ﻧﻬﺎ ﻻ ﺗﻔﻴﺪﻩ‬‫ﻓﺎﻟﺸﺮﻛﺔ ﻻ ﺗﺆﺛﺮ ﻓﻲ ﺇﻳﺠﺎﺏ ﺍ ﻟ ‬ ‫ﺤﺞ‪ ،‬ﻓﻜﺬﺍ ‬‫ﻭﺃﻳﻀﺎ‪ :‬‬ ‫‬ ‫ﻏ ﻨﻰ‪ ،‬ﻛﻤﺎ ﻻ ﺗﻔﻴﺪﻩ ﺍﺳﺘﻄﺎﻋﺔ‪.‬‬ ‫‬‫‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﻓﺈ ﻥ ﺍﻷﺻﻞ ﻗﻮﻟﻪ‪ » :‬ﻟ ﻴ ﺲ ﻓﻲ ﻣﺎ ﺩﻭﻥ ﺧ ﻤﺲﺫ ﻭﺩ ‬ ‫ﺻﺪ ﻗ ﺔ«)‪ ،(٣‬ﻭﺣﻜﻢ‬‫‬ ‫ﺍﻟﺸﺮﻛﺔ ﺑﻐﻴﺮ ﻫﺬﺍ ﺍﻷﺻﻞ ﻓﻠﻢ ﻳﻘﻮﻟﻮﺍ ﺑﻪ‪.‬‬ ‫‬ ‫ﺍﻟﺮﺟﻞ ﻟﻘﺐ ﻻ ﻣﻔﻬﻮﻡ ﻟﻪ ﻋﻨﺪ ﺟﻤﻬﻮﺭ‬‫ﻭﺍ ﻟﺠﻮﺍﺏ ﻋﻦ ‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃ ﻥ ﻟﻔﻆ ‬ ‫ﻳﻘﻴﺪ ﺍ ﻟﻤﻄﻠﻖ‪.‬‬ ‫ﺍﻷﺻﻮﻟﻴﻴﻦ‪ ،‬ﻓﻼ ‬ ‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍ ﻟ ‬ ‫ﺤﺞ‬‫ﻭﺍ ﻟﺠﻮﺍﺏ ﻋﻦ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃ ﻥ ﺍﻟﻘﻴﺎﺱ ﻏﻴﺮ ﻣﺴ ﻠﻢ؛ ﻷ ﻥ ‬ ‫ﻭﻟﻜﻞ ﺃﺳﺒﺎﺏ ﻭﻣﻮﺟﺒﺎﺕ ﻭﻣﻮﺍﻧﻊ‪ ،‬ﻻ ﻳﺸﺒﻪ ﺑﻌﻀﻬﺎ‬‫‬‫ﻭﺍﻟﺰﻛﺎﺓ ﻋﺒﺎﺩﺓ ﻣﺴﺘﻘ ﻠﺔ‪،‬‬ ‫‬ ‫‬ ‫ﺑﻌﻀﺎ‪ ،‬ﻓﻘﻴﺎﺱ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻳﺸﺒﻪ ﻣﻦ ﻗﻴﺎﺱ ﻣﻨﺼﻮﺹ ﻋﻠﻰ ﻣﻨﺼﻮﺹ‪.‬‬‫‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﻧﺲ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﻧﺲ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪374‬‬ ‫ﺍﻟﺰﻛﺎﺓ ﻣﺤﺼﻮﺭ ﻓﻲ ﺫﻟﻚ ﺍ ﻟﺤﺪﻳﺚ‪ ،‬ﺑﻞ‬ ‫ﻭﺍ ﻟﺠﻮﺍﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻻ ﻧﺴ ﻠﻢ ﺑﺄ ﻥ ‬ ‫ﻛﻞ ﻭﺍﺣﺪ‬‫‬ ‫ﺃﻳﻀﺎ ﺃﺻﻞ‪ ،‬ﻭﻻ ﺗﻨﺎﻓﻲ ﺑﻴﻦ ﺍﻷﺻﻠﻴﻦ؛ ﻟﺠﻌﻞ ‬‫ﻧﻘﻮﻝ‪ :‬ﺇ ﻧﻪ ﺃﺻﻞ ﻭﻏﻴﺮﻩ ‬ ‫ﻓﻲ ﻣﻮﺿﻌﻪ‪.‬‬ ‫ﻣﺘﻔﺮﻕ‪،‬‬ ‫ﻭﻗﺪ ﺛﺒﺖ ﻓﻲ ﺣﺪﻳﺚ ﺃﻧﺲ ﻋﻦ ﻛﺘﺎﺏ ﺃﺑﻲ ﺑﻜﺮ‪» :‬ﻭﻻ ﻳﺠﻤﻊ ﺑﻴﻦ ‬ ‫ﻳﺪﻝ ﻋﻠﻰ ﺛﺒﻮﺕ ﺷﻲﺀ ﻓﻲ‬ ‫ﺍﻟﺼﺪﻗﺔ«‪ ،‬ﻓﻬﺬﺍ ‬ ‫ﻳﻔﺮﻕ ﺑﻴﻦ ﻣﺠﺘﻤﻊ ﺧﺸﻴﺔ ‬ ‫ﻭﻻ ‬ ‫ﺍﻻﺟﺘﻤﺎﻉ ﻻ ﻳﺜﺒﺖ ﺣﺎﻝ ﺍﻻﻓﺘﺮﺍﻕ)‪.(١‬‬ ‫‪  ٣٠٢‬ار ا ة ‪ E‬اﻹ_<‪:‬‬ ‫ﺃﻭﺭﺩ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ﻣﺎ ﺭﻭﻯ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻋﻦ ﺍﻟﻨ‪‬ﺒ ﻲ ﮊ ﻗﺎﻝ‪ :‬ﻓﻲ‬ ‫ﺍﻹﺑﻞ‬ ‫‬‫ﻛﺘﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪ » :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﺨ ﻤﺲﺻﺪ ﻗﺔ‪ ،‬ﻓﺈ ﺫﺍ ﺑﻠﻐﺖ ‬ ‫‬‫‬‫‬‫‬‫‬ ‫ﺛﻼﺙ ﺷﻴﺎﻩ‪ ،‬ﻭﻓﻲ‬ ‫‬‫ﻓﻔﻴﻬﺎ ﺷﺎﺓ‪ ،‬ﻭﻓﻲ ﻋﺸﺮﺷﺎﺗﺎﻥ‪ ،‬ﻭﻓﻲ ﺧﻤﺲ ﻋﺸﺮ ﺓ‬‫ﺧﻤﺴﺎ ‬‫‬ ‫ﻭﺛﻼﺛﻴﻦ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺸﺮﻳﻦ ﺍﺑﻨﺔ ﻣﺨﺎﺽ ﺇﻟﻰ ﺧﻤﺲ ‬‫‬‫‬ ‫ﺃﺭﺑﻊ ﺷﻴﺎﻩ‪ ،‬ﻭﻓﻲ ﺧﻤﺲﻭﻋ‬‫ﻋﺸﺮﻳﻦ‬ ‫‬‫‬ ‫ﺣﻘ‪‬ﺔ‬‫ﺯﺍﺩﺕ ﻭﺍﺣﺪﺓ ﻓﻔﻴﻬﺎ ﺍﺑﻨﺔ ﻟﺒﻮﻥ ﺇﻟﻰ ﺧﻤﺲﻭﺃﺭﺑﻌﻴﻦ‪ ،‬ﻓﺈ ﺫﺍ ﺯﺍﺩﺕ ﻭﺍﺣﺪ ﺓ ﻓﻔﻴﻬﺎ ‬ ‫‬‫‬ ‫ﺯﺍﺩﺕ ﻭﺍﺣﺪ ﺓ ﻓﻔﻴﻬﺎ ﺟ ﺬ ﻋﺔ ﺇﻟﻰ ﺧﻤﺲﻭﺳﺒﻌﻴﻦ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ‬‫ﺇﻟﻰ ﺳ ‪‬ﺘﻴﻦ‪ ،‬ﻭﺇﺫﺍ ‬ ‫ﺣﻘ‪‬ﺘﺎﻥ ﺇﻟﻰ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ‪،‬‬‫ﻓﻔﻴﻬﺎ ﺍﺑﻨﺘﺎ ﻟﺒﻮﻥ ﺇﻟﻰ ﺗﺴﻌﻴﻦ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﻭﺍﺣﺪﺓ ﻓﻔﻴﻬﺎ ‬ ‫‬‫‬‫‬‫‬ ‫ﻛﻞ ﺃﺭﺑﻌﻴﻦ ﺍﺑﻨﺔ ﻟﺒﻮﻥ‪ ،‬ﻭﻓﻲ ﺧﻤﺴﻴﻦ ﺣﻘ‪‬ﺔ«‪.‬‬‫‬ ‫ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﻋ ﻠﻰ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﻓﻔﻲ ‪‬‬ ‫ﻭﻫﺬﺍ ﻳﻮﺍﻓﻖ ﻗﻮﻝ ﻣﻮﺳﻰ ﺑﻦ ﻋﻠﻲ ﻭﻫﻮ ﺳﻨ‪‬ﺔ ﻣﺘﺒﻌﺔ؛ ﻷ ‪‬ﻥ ﺟﻤﻴﻊ ﺍﻷﺧﺒﺎﺭ‬ ‫ ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﺍﻟﻠﻔﻆﻋﻠﻰ ﻫﺬﺍ ﺍ ﻟﻤﻌﻨﻰ ﻭﻫﻲ ﺍﻟﺴﻨ‪‬ﺔ‪....‬‬ ‫ﻭﺍﻟﻮﺟﻪ ﺃﻧ‪‬ﻬﺎ ﺇﺫﺍ ﺑﻠﻐﺖ ﺛﻼﺛﻴﻦ ﻭﻣﺎﺋﺔ ﻓﻔﻴﻬﺎ ﺍﺑﻨﺔ ﻟﺒﻮﻥ ﻭﺣ ‪‬ﻘﺔ‪ ،‬ﻭﻓﻲ ﺃﺭﺑﻌﻴﻦ‬ ‫ﻭﻣﺎﺋﺔ ﺣ ‪‬ﻘﺘﺎﻥ ﻭﺍﺑﻨﺔ ﻟﺒﻮﻥ‪ ،‬ﻭﻓﻲ ﺧﻤﺴﻴﻦ ﻭﻣﺎﺋﺔ ﺛﻼﺙ ﺣﻘﺎﺋﻖ‪ ،‬ﻭﻓﻲ ﺳﺘ‪‬ﻴﻦ ﻭﻣﺎﺋﺔ‬ ‫‬ ‫ﺃﺭﺑﻊ ﺑﻨﺎﺕ ﻟﺒﻮﻥ‪ ،‬ﻭﻓﻲ ﺳﺒﻌﻴﻦ ﻭﻣﺎﺋﺔ ﺣ ‪‬ﻘﺔ ﻭﺛﻼﺙ ﺑﻨﺎﺕ ﻟﺒﻮﻥ‪ ،‬ﻭﻓﻲ ﺛﻤﺎﻧﻴﻦ‬ ‫‬ ‫ﻭﻣﺎﺋﺔ ﺣ ‪‬ﻘﺘﺎﻥ ﻭﺍﺑﻨﺘﺎ ﻟﺒﻮﻥ‪ ،‬ﻭﻓﻲ ﺗﺴﻌﻴﻦ ﻭﻣﺎﺋﺔ ﺛﻼﺙ ﺣﻘﺎﺋﻖ ﻭﺍﺑﻨﺔ ﻟﺒﻮﻥ‪ ،‬ﻭﻓﻲ‬ ‫ﻣﺎﺋﺘﻴﻦ ﺃﺭﺑﻊ ﺣﻘﺎﺋﻖ ﺃﻭ ﺧﻤﺲ ﺑﻨﺎﺕ ﻟﺒﻮﻥ‪.‬‬ ‫ﻭﻓﻲ ﻗﻮﻝ ﻣﺤ ‪‬ﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ‪ :‬ﻫﺬﺍ ﻣﺎ ﻭﺍﻓﻖ ﺍﻷﺛﺮ ﻋﻦ ﺍﺑﻦ ﺟﻌﻔﺮ‪ ،‬ﻭ ﻛﻞ‪ ‬ﻫﺬﺍ‬ ‫ﻣﻌﻨﺎﻩ ﻭﺍﺣﺪ‪.‬‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺍﺑﻦ ﺑﺮﻛﺔ‪ ٦٢٠/١ :‬ ‪.٦٢١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪378‬‬ ‫ﻓﺄﻣﺎ ﻣﺎ ﻭﺟﺪﻧﺎﻩ ﻳﻨﺴﺐ ﺇﻟﻰ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺼﺪﻗﺔ‪» :‬ﺑﺴﻢﺍﷲ ‬ ‫‬‫‬‫‪‬‬ ‫ ‬ ‫ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻫﺬﻩ ﻓﺮﻳﻀﺔ ﺍﻟﺼﺪﻗﺔ ﺍﻟﺘﻲ ﻓﺮﺿﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻠﻰ‬‫ﺍﻟﺮﺣﻤﻦ ‪‬‬‫‪‬‬ ‫ﺍ ﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺍﻟﺘﻲ ﺃﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺑﻬﺎ‪ ،‬ﻓﻤﻦ ﻳﺴﺄﻟﻬﺎ ﻋﻦ ﻭﺟﻬﻬﺎ ﻓﻴﻌﻄﺎﻫﺎ‪ ،‬ﻭﻣﻦ‬ ‫ﻳﺴﺄﻟﻬﺎ ﻓﻮﻗﻬﺎ ﻓﻼ ﻳﻌﻄﺎﻫﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻲ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻳﻦ ﻓﻴﻤﺎ ﺩﻭﻧﻪ ﻣﻦ ﺍﻹﺑﻞ ﻓﻲ ﻛ ‪‬ﻞ‬ ‫ﺧﻤﺴﺎ ﻭﻋﺸﺮﻳﻦ ﺇﻟﻰ ﺧﻤﺲ ﻭﺛﻼﺛﻴﻦ ﻓﻔﻴﻬﺎ ﺍﺑﻨﺔ ﻣﺨﺎﺽ‪،‬‬‫‬‫ﺧﻤﺲ ﺷﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ‬ ‫ﺫﻛﺮ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺳﺘ‪‬ﺎ ﻭﺛﻼﺛﻴﻦ ﺇﻟﻰ ﺧﻤﺲ‬‫ﻓﺎﺑﻦ ﻟﺒﻮﻥ ‬ ‫ﻓﺈﻥ ﻟﻢ ﺗﻜﻦ ﺍﺑﻨﺔ ﻣﺨﺎﺽ ‬ ‫‬ ‫ﻭﺃﺭﺑﻌﻴﻦ ﻓﻔﻴﻬﺎ ﺍﺑﻨ ﺔ ﻟﺒﻮﻥ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺳﺘ‪‬ﺎ ﻭﺃﺭﺑﻌﻴﻦ ﺇﻟﻰ ﺳ ﺘﻴﻦ ﻓﻔﻴﻬﺎ ﺣ ‪‬ﻘﺔ ﻃ ﺮﻭﻗﺔ‬ ‫‬ ‫ﻟﻠﻔﺤﻞ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺇﺣﺪﻯ ﻭﺳﺘ‪‬ﻴﻦ ﺇﻟﻰ ﺧﻤﺲ ﻭﺳﺒﻌﻴﻦ ﻓﻔﻴﻬﺎ ﺟ ﺬ ﻋﺔ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ‬ ‫ﺳﺘ‪‬ﺎ ﻭﺳﺒﻌﻴﻦ ﺇﻟﻰ ﺗﺴﻌﻴﻦ ﻓﻔﻴﻬﺎ ﺍﺑﻨﺘﺎ ﻟﺒﻮﻥ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺇﺣﺪﻯ ﻭﺗﺴﻌﻴﻦ ﺇﻟﻰ‬ ‫‬ ‫ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﻓﻔﻴﻬﺎ ﺣ ‪‬ﻘﺘﺎﻥ ﻃﺮﻭﻗﺘﺎﻥ ﻟﻠﻔﺤﻞ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﻋ ﻠﻰ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ‬ ‫‬ ‫ﻛﻞ ﺃﺭﺑﻌﻴﻦ ﺍﺑﻨﺔ ﻟﺒﻮﻥ‪ ،‬ﻭﻓﻲ ﻛ ‪‬ﻞ ﺧﻤﺴﻴﻦ ﺣ ‪‬ﻘﺔ«‪ .‬ﻓﻬﺬﻩ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‬ ‫ﻓﻔﻲ ‬ ‫ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﺃﺧﺒﺮﻩ ﺃ ‪‬ﻥ ﻫﺬﻩ ﻧﺴﺨﺔ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ‪.‬‬ ‫ﺧﻤﺴﺎ‬ ‫ﻛﻞ ﺧﻤﺲ ﻣﻦ ﺍﻹﺑﻞ ﺷﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ‬‫‬ ‫‬‫ﻓﻬﺬﻩ ﺍﻷﺧﺒﺎﺭ ﻗﺎﻟﻮﺍ‪ :‬ﻓﻲ ‬ ‫ﻭﻋﺸﺮﻳﻦ ﻓﻔﻴﻬﺎ ﺍﺑﻦ ﻣﺨﺎﺽ‪ ،‬ﻭﻫﻮ ﻋ ﻠﻰ ﻣﺎ ﻭﺟﺪﻧﺎ ﻗﻮﻝ ﺃﺑﻲ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﺍﺑﻦ‬ ‫ﻣﺴﻌﻮﺩ‪.‬‬ ‫ﻣﺆﻳﺪﺓ‪ ،‬ﻭﻛ ﻠﻬﺎ ﺳﻨﻦ‪ ،‬ﻭﺃﺻﺤﺎﺑﻨﺎ ﻋﻠﻴﻬﺎ ﻣﺘ‪‬ﻔﻘﻮﻥ ﻓﻲ‬ ‫ﻗﺎﻝ‪ :‬ﻓﻬﺬﻩ ﺍﻷﺧﺒﺎﺭ ‬ ‫ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﻣﺎ ﺭﺳﻤﻨﺎﻫﺎ‪.‬‬ ‫‬‫‬ ‫ﺻﺎﺣﺐﺇﺑﻞﻻ ﻳ ‪‬‬ ‫ﺆﺩﻱ ﺣﻘ ‪‬ﻬﺎ«)‪،(١‬‬‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨ‪‬ﺒ ﻲ ﮊ ﺃﻧ‪ ‬ﻪ ﻗﺎﻝ‪ :‬‬ ‫»ﻣﺎ ﻣﻦ ‬ ‫‬ ‫ﻋﻠ‪‬ﻢ ﺑﺬﻟ ‬ ‫ﻚ ﻭ ﺟﻮﺏ ﺃﺩﺍﺀ ﺣ ‪‬ﻘﻬﺎ‪.‬‬ ‫ﻭﻗﺪ ﺧﺎﻟﻒ ﻣﻦ ﺟﻌﻞ ﻓﻲ ﺯﻳﺎﺩﺓ ﺍﻟﺨﻤﺲ ﺑﻌﺪ ﺍ ﻟﻤﺎﺋﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺷﺎ ﺓ ﺷﺎ ﺓ‪،‬‬ ‫ﺧﺒﺮﺍ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻛﺎﻥ ﻓﻲ ﺍﻷﻭﻗﺎﺹ‬ ‫ﺗﺄﻭﻝ ﺫﻟﻚ ‬ ‫ﻭﻗﺪ ‪‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪.‬‬ ‫‪379‬‬‫ﺯﻛﺎﺓ ﺍﻹﺑﻞ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺍﻟﺘﻲ ﻳﺤﻘﻬﺎ ﻋﻨﻬﺎ ﺇ ‪‬ﻻ ﻓﻲ ﺍﻟﺨﻤﺲ ﺷﺎﺓ‪ ،‬ﻓﻠﻬﺬﺍ ﻗﺎﻟﻮﺍ ﺧﻼﻑ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨ‪‬ﺒ ﻲ ﮊ‬ ‫ﺍﻟﻌﺸﺮ ﺍﻟﺘﻲ ﺑﻴﻦ ﺧﻤﺲ ﻭﻋﺸﺮﻳﻦ ﺇﻟﻰ ﺳﺖ‪ ‬ﻭﺛﻼﺛﻴﻦ‪ ،‬ﻭﻣﻦ ﺗﺴﻌﻴﻦ‬‫ﻗﺪ ﻋﻔﺎ ﻋﻦ ‬ ‫ﺇﻟﻰ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻭﻟﻢ ﻳﻮﺟﺐ ﺷﻴ ﺌﺎ‪ ،‬ﺩ ‪‬ﻝ ﺫﻟﻚ ﻣﺎ ﻋﻔﺎ ﻋﻨﻪ ﻓﻲ ﺍﻟﻮﻗﺺ )‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺜﻤﻴﻨﻲ‪ :‬ﺑﺎﺏ ﻓﺮﺽ ﻓﻲ ﻛﻞ ﺧﻤﺲ ﻣﻦ ﺍﻹﺑﻞ ﺷﺎﺓ ﺣﺘﻰ‬ ‫ﺗﺒﻠﻎ ﺧﻤﺴﺔ ﻭﻋﺸﺮﻳﻦ ﺇﻟﻰ ﺧﻤﺲ ﻭﺛﻼﺛﻴﻦ ﻓﻔﻴﻬﺎ ﺑﻨﺖ ﻣﺨﺎﺽ‪ ،‬ﻭﺟﺎﺯ ﺍﺑﻦ ﻟﺒﻮﻥ‬ ‫ﺑﺪﻟﻬﺎ ﺇﻥ ﻟﻢ ﺗﻮﺟﺪ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺳﺘ‪‬ﺎ ﻭﺛﻼﺛﻴﻦ ﺇﻟﻰ ﺧﻤﺲ ﻭﺃﺭﺑﻌﻴﻦ ﻓﻔﻴﻬﺎ ﺑﻨﺖ‬ ‫ﻟﺒﻮﻥ‪ ،‬ﻓﺈﻥ ﺯﺍﺩﺕ ﺇﻟﻰ ﺳﺘﻴﻦ ﻓﻔﻴﻬﺎ ﺣﻘﺔ‪ ،‬ﻓﺈﻥ ﺯﺍﺩﺕ ﺇﻟﻰ ﺧﻤﺴﺔ ﻭﺳﺒﻌﻴﻦ ﻓﻔﻴﻬﺎ‬ ‫ﺟﺬﻋﺔ‪ ،‬ﻓﺈﻥ ﺯﺍﺩﺕ ﺇﻟﻰ ﺗﺴﻌﻴﻦ ﻓﻔﻴﻬﺎ ﺑﻨﺘﺎ ﻟﺒﻮﻥ‪ ،‬ﻓﺈﻥ ﺯﺍﺩﺕ ﺇﻟﻰ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ‬ ‫ﻓﻔﻴﻬﺎ ﺣﻘﺘﺎﻥ‪ ،‬ﻓﺎﻟﺰﺍﺋﺪ ﻋﻠﻰ ﺫﻟﻚ ﻓﻲ ﻛﻞ ﺃﺭﺑﻌﻴﻦ ﺑﻨﺖ ﻟﺒﻮﻥ‪ ،‬ﻭﻓﻲ ﻛﻞ ﺧﻤﺴﻴﻦ‬ ‫ﺣﻘﺔ‪.‬‬ ‫ﻭﻳﺴﺘﺘﻢ ﻓﻴﻬﺎ ﺑﺎﻟﺸﺮﻳﻚ ﻛﺎﻟﻐﻨﻢ‪ ،‬ﻭﻫﻤﺎ ﺳﻴﺎﻥ ﻓﻲ ﺣﻜﻢ ﺍﻟﻔﺎﺋﺪﺓ ﻭﺍﻟﺒﻴﺎﻥ‪،‬‬ ‫ﻭﺍﻟﻤﺜﺎﻝ‪ ،‬ﻭﺍﻟﻨﻘﺺ‪ ،‬ﻭﺍﻟﺜﺒﻮﺕ‪ ،‬ﻭﺍﻷﺻﻞ‪ ،‬ﻭﺍﻟﺠﻮﺍﺯ‪ ،‬ﻭﺍﻟﻤﻨﻊ ﺑﻌﻴﺐ‪.‬‬ ‫ﻭﻣﻦ ﻟﺰﻣﺘﻪ ﺑﻨﺖ ﻟﺒﻮﻥ ﻭﻟﻢ ﻳﺠﺪﻫﺎ ﻓﻲ ﺇﺑﻠﻪ ﺟﺎﺯ ﺑﺪﻟﻬﺎ ﺣ ‪‬ﻘﺎ ﻛﺎﺑﻦ ﻟﺒﻮﻥ ﻋﻦ‬ ‫ﺑﻨﺖ ﻣﺨﺎﺹ ﺇﻥ ﻟﻢ ﺗﻮﺟﺪ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺇﺟﺎﺯﺓ ﺍﻟﺬﻛﺮ ﺑﺄﻧﺜﻰ ﺇﻥ ﻛﺎﻧﺖ ﻗﻴﻤﺘﻪ‬ ‫ﺃﻓﻀﻞ)‪.(٢‬‬ ‫‪a% ٣٠٣‬ع أ‪$‬اع ا‪ E 60P‬اﻹ_< وا=> وا‪:)-‬‬ ‫ﺟﺎﻣﻌﺎ ﻓﻲ ﺍﻟﻐﻨﻢ ﻭﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ؛‬ ‫‬‫ﻣﻬﻤﺎ‬ ‫ﻛﻼﻣﺎ ‪‬‬ ‫‬‫ﺛﻢ ﻗﺮﺭ ﻓﻲ ﺷﺮﺡ ﺍﻟﻨﻴﻞ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻭﺍﻟﻘﻮﻝ ﺍﻟﺠﺎﻣﻊ‪ :‬ﺃﻥ ﺣﻜﻢ ﺍﻟﻐﻨﻢ ﻭﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﺳﻮﺍﺀ‪ ،‬ﻓﺈﺫﺍ ﺍﺷﺘﺮﻙ‬ ‫ﺃﻧﺎﺱ ﻛﺜﻴﺮﺓ ﻓﻲ ﺧﻤﺴﺔ ﺃﺑﻌﺮﺓ ﺃﻭ ﺧﻤﺲ ﻣﻦ ﺍﻟﺒﻘﺮ ﻓﻔﻴﻬﺎ ﺻﺪﻗﺔ‪ ،‬ﻭﻣﻦ ﺍﺷﺘﺮﻙ‬ ‫ﻣﻊ ﻋﺸﺮﺓ ﻓﻲ ﻋﺸﺮﺓ ﺃﺑﻌﺮﺓ ﺃﻭ ﻋﺸﺮ ﺑﻘﺮﺍﺕ ﺍﺷﺘﺮﻙ ﻣﻊ ﻛﻞ ﻭﺍﺣﺪ ﻓﻲ ﺑﻘﺮﺓ ﺃﻭ‬ ‫)‪ (١‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ ١١٩٠/٢ :‬ ‪.١١٩٣‬‬ ‫)‪ (٢‬ﻛﺘﺎﺏ ﺍﻟﻨﻴﻞ ﻣﻊ ﺍﻟﺸﺮﺡ‪ ٢٠٨/٣ :‬ ‪.٢١١‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪380‬‬ ‫ﺑﻌﻴﺮ ﻧﺼﻔﻴﻦ ﺿﻢ ﻣﺎﻟﻪ ﻭﻭﻗﺖ‪ ،‬ﻭﻣﻦ ﺍﺷﺘﺮﻙ ﺧﻤﺴﺔ ﺃﻧﺼﺎﻓﺎ ﻭﻟﻪ ﺛﻼﺛﺔ ﻓﻠﻴﺆﺩ‬ ‫ﺷﺎﺓ‪ ،‬ﻭﻣﻦ ﺍﺷﺘﺮﻙ ﺧﻤﺴﺔ ﻭﻋﺸﺮﻳﻦ ﻭﻟﻪ ﺛﻼﺛﺔ ﺃﺩﻯ ﺛﻼﺙ ﺃﺷﻴﺎﻩ ﻭﺷﺮﻳﻜﻪ‬ ‫ﻧﺼﻒ ﺑﻨﺖ ﻣﺨﺎﺽ‪.‬‬ ‫ﻭﻣﻦ ﺿﻴﻊ ﺯﻛﺎﺓ ﻋﺸﺮﻳﻦ ﻭﺍﺳﺘﻔﺎﺩ ﺧﻤﺴﺔ ﺃﻋﻄﻰ ﺃﺭﺑﻊ ﺃﺷﻴﺎﻩ ﻭﺧﻤﺲ‬ ‫ﺑﻨﺖ ﻣﺨﺎﺽ‪ ،‬ﻭﺇﻥ ﺃﺩﻯ ﻧﺼﻒ ﻣﺎ ﻭﺟﺐ ﻭﻟﻢ ﻳﺆﺩ ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﺣﺘﻰ‬ ‫ﺍﺳﺘﻔﺎﺩ ﺍﻟﺨﻤﺴﺔ ﻗﺴﻢ ﺍﻟﻔﺎﺋﺪﺓ ﻓﻴﺤﻂ ﻣﻨﺎﺏ ﻣﺎ ﺃﻋﻄﻰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺿﻴﻊ‬ ‫ﻣﺎ ﻭﺟﺐ ﻓﻲ ﻋﺸﺮﻳﻦ ﺣﺘﻰ ﺍﺳﺘﻔﺎﺩ ﺧﻤﺴﺔ ﺃﺩﻯ ﺑﻨﺖ ﻣﺨﺎﺽ‪ ...‬ﻭﻳﺠﻮﺯ ﻫﺒﺔ‬ ‫ﺗﻮﻟﻴﺠﺎ ﻟﺘﺒﺪﻳﻞ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻠﻤﻮﻫﻮﺏ ﻟﻪ ﺻﻮﻓﻬﺎ ﻭﻭﺑﺮﻫﺎ‬ ‫‬‫ﺍﻷﻧﻌﺎﻡ‬ ‫ﻭﺷﻌﺮﻫﺎ ﻭﻟﺒﻨﻬﺎ ﻭﻣﺎ ﻳﺘﻮﻟﺪ ﻋﻨﻪ ﻭﺃﻭﻻﺩﻫﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻟﻪ ﻣﺎ ﻳﺘﻮﻟﺪ ﺑﺎﻟﺘﺠﺮ ﻣﻦ‬ ‫ﺗﻮﻟﻴﺠﺎ)‪.(١‬‬ ‫‬‫ﺍﻟﺪﺭﺍﻫﻢ ﺍﻟﻤﻮﻫﻮﺑﺔ‬ ‫ﺑﺎﺑﺎ ﻓﻲ ﺟﻤﺎﻉ ﺃﻧﻮﺍﻉ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺍﻹﺑﻞ‬ ‫ﻭﻋﻘﺪ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ ‬ ‫ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺼﺪﻗﺔ ﻣﻦ‬ ‫ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺳﺎﺋﻤﺔ‪ ،‬ﻭﺃﺟﻤﻌﻮﺍ ﺃﻥ ﻻ ﺻﺪﻗﺔ ﻓﻴﻤﺎ ﺩﻭﻥ ﺧﻤﺲ‬ ‫ﻣﻦ ﺍﻹﺑﻞ‪ ،‬ﻭﺛﺒﺖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻗﺎﻝ‪» :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺩﻭﻥ ﺫﻭﺩ ﺻﺪﻗﺔ«‪ ،‬ﻭﺃﺟﻤﻊ‬ ‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﻓﻲ ﺧﻤﺲ ﻣﻦ ﺍﻹﺑﻞ ﺷﺎﺓ‪ ،‬ﻭﻓﻲ ﻋﺸﺮ ﺷﺎﺗﺎﻥ‪ ،‬ﻭﻓﻲ ﺧﻤﺲ‬ ‫ﻋﺸﺮﺓ ﺛﻼﺙ ﺷﻴﺎﻩ‪ ،‬ﻭﻓﻲ ﻋﺸﺮﻳﻦ ﺃﺭﺑﻊ ﺷﻴﺎﻩ‪ ،‬ﻭﻓﻲ ﺧﻤﺲ ﻭﻋﺸﺮﻳﻦ ﺑﻨﺖ‬ ‫ﻣﺨﺎﺽ‪ ،‬ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺑﻨﺖ ﻣﺨﺎﺽ ﻓﺎﺑﻦ ﻟﺒﻮﻥ ﺫﻛﺮ‪ ،‬ﺇﻟﻰ ﺧﻤﺲ ﻭﺛﻼﺛﻴﻦ‪ ،‬ﻓﺈﻥ‬ ‫ﺯﺍﺩﺕ ﻭﺍﺣﺪﺓ ﻓﻔﻴﻬﺎ ﺣﻘﺔ ﻃﺮﻭﻗﺔ ﺇﻟﻰ ﺳﺘﻴﻦ‪ ،‬ﻓﺈﻥ ﺯﺍﺩﺕ ﻭﺍﺣﺪﺓ ﻓﻔﻴﻬﺎ ﺟﺬﻋﺔ ﺇﻟﻰ‬ ‫ﺧﻤﺲ ﻭﺳﺒﻌﻴﻦ‪ ،‬ﻓﺈﻥ ﺯﺍﺩﺕ ﻭﺍﺣﺪﺓ ﻓﻔﻴﻬﺎ ﺍﺑﻨﺘﺎﻥ ﻟﺒﻮﻥ ﺇﻟﻰ ﺗﺴﻌﻴﻦ‪ ،‬ﻓﺈﻥ ﺯﺍﺩﺕ‬ ‫ﻭﺍﺣﺪﺓ ﻓﻔﻴﻬﺎ ﺣﻘﺘﺎﻥ ﺇﻟﻰ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ‪ ،‬ﻛﻞ ﻫﺬﺍ ﻣﺠﻤﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﺼﺢ ﻫﺬﺍ‬ ‫ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﻣﺎ ﺭﻭﻱ ﻋﻨﻪ ﻓﻲ ﺧﻤﺴﺔ ﻭﻋﺸﺮﻳﻦ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢١١/٣ :‬ ‪.٢١٢‬‬ ‫‪381‬‬‫ﺯﻛﺎﺓ ﺍﻹﺑﻞ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺍﻟﻌﻤﺎﻧﻲ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﻳﺸﺒﻪ ﻣﻌﺎﻧﻲ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﻣﺤﻤﺪ ﺑﻦ ﺳﻌﻴﺪ ‬ ‫ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻻ ﻳﺒﻴﻦ ﻟﻲ ﻓﻴﻪ ﺍﺧﺘﻼﻑ ﻟﻤﻌﻨﻰ ﺑﺸﻲﺀ ﻣﻦ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﻫﺬﺍ‪.‬‬ ‫ﻭﻣﻨﻪ‪ :‬ﺫﻛﺮ ﺍﻹﺑﻞ ﺗﺰﻳﺪ ﻋﻠﻰ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻹﺑﻞ‬ ‫ﺗﺰﻳﺪ ﻋﻠﻰ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﺇﻟﻰ ﺛﻼﺛﻴﻦ ﻭﻣﺎﺋﺔ‪ ،‬ﻓﻘﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺻﺎﺣﺐ‬ ‫ﺍﻟﻤﻐﺎﺯﻱ ﻭﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﺍﷲ‪ :‬ﻟﻴﺲ ﻓﻲ ﺍﻟﺰﻳﺎﺩﺓ ﺷﻲﺀ ﺣﺘﻰ ﺗﺒﻠﻎ‬ ‫ﺛﻼﺛﻴﻦ ﻭﻣﺎﺋﺔ‪ ،‬ﻭﺣﻜﻲ ﻋﻦ ﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺍﻟﻤﺎﺟﺸﻮﻥ ﻋﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﻗﺎﻝ ﻛﻘﻮﻝ‬ ‫ﻫﺆﻻﺀ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ ﺛﻮﺭ‪ :‬ﻓﻴﻬﺎ ﺛﻼﺙ ﺑﻨﺎﺕ ﻟﺒﻮﻥ‪ ،‬ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ‬ ‫ﺛﻼﺛﻴﻦ ﻭﻣﺎﺋﺔ‪ .‬ﻭﻓﻴﻪ ﻗﻮﻝ ﺛﺎﻥ‪ :‬ﻭﻫﻮ ﺃﻧﻪ ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺍﻟﻌﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﻓﻲ ﺧﻤﺲ‬ ‫ﺷﺎﺓ‪ ،‬ﻭﻓﻲ ﻋﺸﺮ ﺷﺎﺗﺎﻥ‪ ،‬ﻭﻓﻲ ﺧﻤﺲ ﻋﺸﺮﺓ ﺛﻼﺙ ﺷﻴﺎﻩ‪ ،‬ﻭﻓﻲ ﻋﺸﺮﻳﻦ ﺃﺭﺑﻊ‬ ‫ﺷﻴﺎﻩ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﻣﺎﺋﺔ ﻭﺃﺭﺑﻌﻴﻦ ﻓﻔﻴﻬﺎ ﺣﻘﺘﺎﻥ ﻭﺃﺭﺑﻊ ﻣﻦ ﺍﻟﻐﻨﻢ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﻣﺎﺋﺔ‬ ‫ﻭﺧﻤﺴﻴﻦ ﻓﻔﻴﻬﺎ ﺣﻘﺘﺎﻥ ﻭﺑﻨﺖ ﻣﺨﺎﺽ‪ ،‬ﺣﺘﻰ ﺗﺒﻠﻎ ﺧﻤﺴﻴﻦ ﻭﻣﺎﺋﺔ‪ ،‬ﺛﻢ ﻓﻴﻬﺎ ﺛﻼﺙ‬ ‫ﺣﻘﺎﺋﻖ‪ ،‬ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﺍﺳﺘﺆﻧﻔﺖ ﺍﻟﻔﺮﺍﺋﺾ ﻛﻤﺎ ﺍﺳﺘﺆﻧﻔﺖ ﻓﻲ ﺃﻭﻟﻬﺎ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‪ .‬ﻭﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻗﻮﻝ ﺭﺍﺑﻊ‪ :‬ﻗﺎﻝ ﺣﻤﺎﺩ ﺑﻦ ﺃﺑﻲ ﺳﻠﻴﻤﺎﻥ‪ :‬ﻓﻲ‬ ‫ﺧﻤﺴﺔ ﻭﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﺣﻘﺘﺎﻥ ﻭﺑﻨﺖ ﻣﺨﺎﺽ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻣﻤﺎ ﻳﺸﺒﻪ ﻣﻌﺎﻧﻲ ﺍﻻﺗﻔﺎﻕ ﻣﻦ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪:‬‬ ‫ﻣﺎ ﺣﻜﻲ ﻓﻲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺇﻟﻰ ﺑﻠﻮﻍ ﻗﻮﻟﻪ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺍﻹﺑﻞ‬ ‫ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ‪ .‬ﻓﻤﻌﻲ‪ ،‬ﺃﻥ ﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﺇﻧﻪ ﻻ ﺷﻲﺀ ﻓﻲ ﺯﻳﺎﺩﺗﻬﺎ ﺇﻟﻰ ﺃﻥ ﺗﺒﻠﻎ‬ ‫ﺛﻼﺛﻴﻦ ﻭﻣﺎﺋﺔ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺛﻼﺛﻴﻦ ﻭﻣﺎﺋﺔ ﻓﻔﻴﻬﺎ ﺣﻘﺔ ﻭﺍﺑﻨﺘﺎﻥ ﻟﺒﻮﻥ‪ ،‬ﺛﻢ ﻟﻴﺲ ﻓﻲ‬ ‫ﺯﻳﺎﺩﺗﻬﺎ ﺷﻲﺀ ﺣﺘﻰ ﺗﺒﻠﻎ ﺧﻤﺴﻴﻦ ﻭﻣﺎﺋﺔ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺧﻤﺴﻴﻦ ﻭﻣﺎﺋﺔ ﻓﻔﻴﻬﺎ ﺛﻼﺙ‬ ‫ﺣﻘﺎﺋﻖ‪ ،‬ﺛﻢ ﻋﻠﻰ ﻫﺬﺍ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪ :‬ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩ ﻋﺸﺮﻳﻦ ﺃﻧﺰﻟﺖ ﻫﺬﺍ ﺍﻟﺘﻨﺰﻳﻞ‪ ،‬ﻓﻲ‬ ‫ﻛﻞ ﺃﺭﺑﻌﻴﻦ ﺍﺑﻨﺔ ﻟﺒﻮﻥ‪ ،‬ﻭﻓﻲ ﻛﻞ ﺧﻤﺴﻴﻦ ﺣﻘﺔ)‪.(١‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ١٧٧/١٨ :‬ ‪.١٧٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪382‬‬ ‫‪ ./ ٣٠٤‬ذ  اﻷو‪6‬ص‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺍﻑ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬ ‫ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻻ ﺷﻲﺀ ﻓﻲ ﺍﻷﻭﻗﺎﺹ)‪ ،(١‬ﻛﺬﻟﻚ ﻗﺎﻝ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‬ ‫ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﺤﺴﻦ ﺑﻦ ﺻﺎﻟﺢ‪ ...‬ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻭﺃﺑﻮ ﺛﻮﺭ‬ ‫ﻭﻣﺤﻤﺪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻣﺎ ﻗﺎﻝ ﺍﻟﻨﻌﻤﺎﻥ ﻓﻲ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻻ ﺷﻲﺀ‬ ‫ﻓﻴﻪ ﻛﺬﻟﻚ ﻳﻘﻮﻝ‪ ،‬ﻭﻓﻲ ﺣﺪﻳﺚ ﻣﻌﺎﺫ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻟﻢ ﻳﺄﻣﺮﻧﻲ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻴﻬﺎ‬ ‫ﺑﺸﻲﺀ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻣﻌﻲ‪ ،‬ﺃﻧﻪ ﻳﺨﺮﺝ ﻧﺤﻮ ﻫﺬﺍ ﻓﻲ ﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﺃﺭﺟﻮ ﺃﻥ‬ ‫ﻣﻌﻨﻰ ﺍﻷﻭﻗﺎﺹ ﻣﺎ ﺑﻴﻦ ﺍﻟﻔﺮﻳﻀﺘﻴﻦ‪ ،‬ﻛﺄﻧﻪ ﻳﻘﻮﻝ‪ :‬ﻟﻴﺲ ﻓﻴﻤﺎ ﺯﺍﺩ ﻣﻦ ﺍﻟﻔﺮﻳﻀﺔ‬ ‫ﺷﻲﺀ‪ ،‬ﻭﺑﻌﺾ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺯﻛﺎﺓ ﺍﻟﻔﺮﻳﻀﺔ ﺍﻷﻭﻟﻰ ﺩﺍﺧﻠﺔ ﻣﻌﻨﻰ ﺣﻜﻤﻬﺎ ﻓﻴﻤﺎ ﺯﺍﺩ‪،‬‬ ‫ﻭﺯﻛﺎﺓ ﻟﻪ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻻ ﺯﻛﺎﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﻤﻌﻨﻰ ﻻ ﺯﻳﺎﺩﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﺩﺍﺧﻠﺔ‬ ‫ﻓﻲ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﺍﻷﻭﻟﻰ ﺗﺄﺗﻲ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪﻱ ﺃﺻﺢ)‪.(٢‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺍﻷﻭﻗﺎﺹ‪ :‬ﺟﻤﻊ ﻭﻗﺺ )ﺑﻔﺘﺤﺘﻴﻦ ﻭﻗﺪ ﺗﺴ ‪‬ﻜﻦ ﺍﻟﻘﺎﻑ(‪ ،‬ﻭﻫﻮ ﻣﺎ ﺑﻴﻦ ﺍﻟﻔﺮﻳﻀﺘﻴﻦ ﻣﻦ ﻧﺼﺎﺏ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻣ ‪‬ﻤﺎ ﻻ ﺷﻲﺀ ﻓﻴﻪ‪ ،‬ﻛﺎﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺨﻤﺲ ﻣﻦ ﺍﻹﺑﻞ ﺇﻟﻰ ﺍﻟﺘ‪‬ﺴﻊ‪ ،‬ﻭﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻌﺸﺮ ﺇﻟﻰ‬ ‫ﺍﻷﻭﻝ‪ .‬ﻭﺍﻟﺠﺎﻣﻊ ﺑﻴﻨﻬﻤﺎ‪ :‬ﺃﻧ‪‬ﻪ‬ ‫ﺍﻟﺸﺎﻓﻌﻲ ﻭﺁﺧﺮﻭﻥ‪ :‬ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻨ‪‬ﺼﺎﺏ ‪‬‬ ‫‪‬‬‫ﺃﺭﺑﻊ ﻋﺸﺮﺓ‪ .‬ﻭﺍﺳﺘﻌﻤﻠﻪ‬ ‫ﻖ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻨﻬﺎﻳﺔ ﻓﻲ ﻏﺮﻳﺐ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻷﺛﺮ ﻻﺑﻦ ﺍﻷﺛﻴﺮ‪ .‬ﻣﺎﺩﺓ )ﻭﻗﺺ(‪،‬‬ ‫ﻻ ﻳﺘﻌﻠ‪‬ﻖ ﺑﻬﻤﺎ ﺣ ‪‬‬ ‫ﻭﺍﻟﻤﺠﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ‪ ٣٩٢/٥ :‬ ‪.٣٩٣‬‬ ‫)‪ (٢‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.١٦٧/١٨ :‬‬ ‫‪383‬‬ ‫ز ة ا‪ ON‬وأ‬ ‫‪ aT ٣٠٥‬ز ة ا‪ ON‬و‪:3-‬‬ ‫ﺗﺴﻤﻰ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺯﻛﺎﺓ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻭﻓﻄﺮﺓ ﺍﻷﺑﺪﺍﻥ‪ ،‬ﻭﻣﻌﻨﻰ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪،‬‬ ‫ﺃﻱ‪ :‬ﺍﻟﻔﻄﺮ ﻣﻦ ﺭﻣﻀﺎﻥ؛ ﻓﺈﻧ‪‬ﻬﺎ ﺗﺠﺐ ﺑﺴﺒﺒﻪ‪ .‬ﻭﻓﻲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪» :‬ﺯﻛﺎ ﺓ ﺍﻟﻔﻄﺮ‬ ‫ﻣﻦ ﺭﻣﻀﺎﻥ«)‪ ،(١‬ﻭﻣﻌﻨﻰ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﺃﻭ ﻓﻄﺮﺓ ﺍﻷﺑﺪﺍﻥ‪ :‬ﺃﻧ‪‬ﻬﺎ ﺯﻛﺎﺓ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻣﺄﺧﻮﺫﺓ‬ ‫ﻣﻦ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺘﻲ ﻫﻲ ﺃﺻﻞ ﺍﻟﺨﻠﻘﺔ)‪.(٢‬‬ ‫ﻭﺟﻮﺑﻬﺎ‬ ‫‬‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻳﻘﺎﻝ‪ :‬ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮﺓ ﺳ ‪‬ﻤﻴﺖ ﺑﺬﻟﻚ؛ ﻷ ﻥ‬ ‫ﺑﺪﺧﻮﻝ ﺍﻟﻔﻄﺮ‪.‬‬ ‫ﺍﻟﻔﻄﺮﺓ )ﺑﻜﺴﺮ ﺍﻟﻔﺎﺀ‪ ،‬ﻭﻓﻲ ﺁﺧﺮﻫﺎ ﺗﺎﺀ( ﻛﺄ ﻧﻬﺎ ﻣﻦ ﺍﻟﻔﻄﺮﺓ‬ ‫ﻭﻳﻘﺎﻝ ﺃﻳﻀﺎ‪ :‬ﺯﻛﺎﺓ ‬ ‫‬ ‫ﺍ ﻟﺘﻲ ﻫﻲ ﺍ ﻟﻤﺮﺍﺩﺓ ﺑﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ¯ ® ¬ « ª © ﴿ :‬ﺍﻟﺮﻭﻡ‪.[٣٠ :‬‬ ‫ﻭﺍ ﻟﻤﻌ ﻨﻰ‪ :‬ﺃ ﻧﻬﺎ ﻭﺟﺒﺖ ﻋﻠﻰ ﺍ ﻟ ﺨﻠﻘﺔ ﺗﺰﻛﻴﺔ ﻟﻠ ﻨﻔﺲ‪ ،‬ﻭﺗﻨﻤﻴﺔ ﻟﻌﻤﻠﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﻌ ﻨﻰ‬ ‫ﻗﻮﻟﻬﻢ‪ :‬ﻓﻄﺮﺓ ﺍﻷﺑﺪﺍﻥ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪ :‬ﺍ ﻟﻤﺮﺍﺩ ﺑﺼﺪﻗﺔ ﺍﻟﻔﻄﺮ ﺻﺪﻗﺔ ﺍﻟ ﻨﻔﻮﺱ‪ ،‬ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﻔﻄﺮﺓ‬ ‫ﺍ ﻟﺘﻲ ﻫﻲ ﺃﺻﻞ ﺍ ﻟ ﺨﻠﻘﺔ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﻣﺴﻠﻢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪.‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪.٧٦/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪384‬‬ ‫ﻟﻠﺼﻼﺓ‪،‬‬ ‫ﺍﻟﺴﻬﻮ ‬‫ﻭﻗﺎﻝ ﻭﻛﻴﻊ ﺑﻦ ﺍ ﻟ ‬ ‫ﺠﺮﺍﺡ‪ :‬ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻟﺸﻬﺮ ﺭﻣﻀﺎﻥ ﻛﺴﺠﺪﺓ ‬ ‫ﺍﻟﺼﻼﺓ‪ .‬ﻭﺍﺳﺘﻈﻬﺮ ﺑﻌﻀﻬﻢ‬ ‫ﺍﻟﺴﺠﻮﺩ ﻧﻘﺼﺎﻥ ‬ ‫ﺠﺒﺮ ‬ ‫ﺍﻟﺼﻮﻡ ﻛﻤﺎ ﻳ ‬ ‫ﺠﺒﺮ ﻧﻘﺼﺎﻥ ‬ ‫ﺗ ‬ ‫ﺍ ﻟﻤﻌ ﻨﻰ ‬ ‫ﺍﻷﻭﻝ‪.‬‬ ‫‬‫‬ ‫ﻀﺎﻥ«‪.‬‬‫ﻭﻳﺆﻳﺪﻩ ﻗﻮﻟﻪ ﻓﻲ ﺑﻌﺾ ﻃﺮﻕ ﺍ ﻟﺤﺪﻳﺚ‪» :‬ﺯ ﻛﺎ ﺓ ﺍﻟﻔ ﻄﺮﻣ ‬ ‫ﻦ ﺭ ﻣ ‬‫‬‫ﻗﺎﻝ‪:‬‬ ‫‬ ‫ﻋﻄﻴﺔ ﻳﺮﺍﺩ ﺑﻬﺎ ﺍ ﻟ ﻤﺜﻮﺑﺔ ﻣﻦ ﺍﷲ‪.‬‬ ‫ﺍﻟﺼﺪﻗﺔ ‬‫ﻭﻳﻘﺎﻝ ﻟﻬﺎ ‬ ‫ﺃﻳﻀﺎ‪ :‬ﺻﺪﻗ ﺔ ﺍﻟﻔﻄﺮ؛ ﻷ ﻥ ‬ ‫ﻛﺎﻟﺼﺪﺍﻕ ﺗﻈﻬﺮ ﺭﻏﺒﺔ‬ ‫‬‫ﺍﻟﺮﻏﺒﺔ ﻓﻲ ﺗﻠﻚ ﺍ ﻟ ﻤﺜﻮﺑﺔ‬ ‫ﺳ ﻤ ﻴﺖ ﺑﺬﻟﻚ؛ ﻷ ﻧﻬﺎ ﻳﻈﻬﺮ ﺻﺪﻕ ‬ ‫ﺍﻟﺮﺟﻞ ﻓﻲ ﺍ ﻟﻤﺮﺃﺓ‪.‬‬ ‫‬ ‫ﺘﻘﺮﺏ ﺑﻪ ﺇﻟﻰ ﺍﷲ‬ ‫ﺨﺼﻮ ﻧﻬﺎ ﺑﺎﺳﻢ ﺍﻟﻘﺮﺑﺎﻥ‪ :‬ﻭﻫﻮ ﻣﺎ ﻳ ‬ ‫ﻭﺍﻟﻘﺪﻣﺎﺀ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻳ ‬ ‫ﺗﻌﺎﻟﻰ‪ .‬ﻭﻭﺟﻪ ﺍﻟ ﺘﺴﻤﻴﺔ ﻓﻴﻬﺎ ﻇﺎﻫﺮ)‪.(١‬‬ ‫‪ ٣٠٦‬ا‪ t6$‬ا‪B‬ي ‪ 8/ t‬ز ة ا‪:ON‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﺷﺮﻋﺖ ﻓﻴﻪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇ ﻧﻬﺎ ﻓ ﺮﺿﺖ‬ ‫ﺃﻣﺎ ﺭﻣﻀﺎﻥ ﻓﻔﻲ ﺷﻌﺒﺎﻥ‪.‬‬‫ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍ ﻟﻬﺠﺮﺓ‪ .‬‬ ‫ﻫﻲ ﻭﺻﻮﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻓﻲ ‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ‬ ‫ﻭﺃﻣﺎ ﻫﻲ ﻓﻘﺎﻝ ﻏﻴﺮ ﻭﺍﺣﺪ‪ :‬ﺇ ﻧﻬﺎ ﻓﻲ ‪‬‬ ‫‬ ‫ﺤﻔﺎﻅ‪ :‬ﻗﺒﻞ ﺍﻟﻌﻴﺪ ﺑﻴﻮﻣﻴﻦ‪ ،‬ﻭﻛﺎﻥ ﮊ ﻳﺨﻄﺐ ﻗﺒﻞ ﺍﻟﻌﻴﺪ‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍ ﻟ ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻗﺒﻞ ﺍ ﻟﺨ ﺮﻭﺝ ﺇﻟﻰ‬ ‫ﺑﻴﻮﻣﻴﻦ ﻳﻌﻠﻢ ﺍﻟ ﻨﺎﺱ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﻴﺄﻣﺮ ﺑﺈﺧﺮﺍﺝ ﺗﻠﻚ ‬ ‫ﻣﺸﺮﻭﻋﻴﺔ‬ ‫‬‫ﺗﺄﺧﺮﺕ ﻋﻦ‬ ‫ﺻﻼﺓ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﺃﻥ ﺷﺮﻋﺖ؛ ﻷ ﻥ ﻣﺸﺮﻭﻋﻴﺘﻬﺎ ‬ ‫ﺻﻼﺓ ﻋﻴﺪ ﺍﻷﺿﺤﻰ‪.‬‬ ‫ﻭﺍ ﻟﻤﻌ ﻨﻰ‪ :‬ﺃ ﻧﻬﺎ ﻟﻢ ﺗﺪﺭﻙ ﺍﻷﺿﺤﻰ ﻓﻲ ﺍﻟﻌﺎﻡ ﺍ ﻟﻤﺎﺿﻲ ﺣ ﺘﻰ ﺗﺬﻛﺮ ﻓﻲ ﺧﻄﺒﺘﻪ‪،‬‬ ‫ﻭﻛﺎﻥ ﻓﺮﺽ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻗﺒﻞ ﻓﺮﺽ ﺯﻛﺎﺓ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻛﺎﻥ ﻓﺮﺽ ﺯﻛﺎﺓ ﺍﻷﻣﻮﺍﻝ ﻓﻲ‬ ‫ﺃﻳﻀﺎ ﻋﻨﺪ ﺑﻌﻀﻬﻢ‪.‬‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ‬ ‫‪‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٢٤٨/١٥ :‬ ‪.٢٤٩‬‬ ‫‪385‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇ ﻥ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺟﺒﺖ ﺑﻤﻮﺟﺐ ﺯﻛﺎﺓ ﺍﻷﻣﻮﺍﻝ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻭﺍﻟﺴﻨﺔ ﺑﻌﻤﻮﻣﻬﺎ ﻓﻴﻬﺎ‪.‬‬ ‫‪‬‬ ‫ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺧﺒﺮ ﻗﻴﺲ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﻗﺎﻝ‪» :‬ﺃﻣ ﺮ ﻧﺎ ﺭ ﺳ ‬ ‫ﻮﻝ‬‫‬‫ﻭﺍﺧﺘﻴﺮ ﺍﻷﻭﻝ‪،‬‬ ‫‬‫ﺍﷲ ﮊ ﺑﺼﺪﻗﺔ‬ ‫ﺄﻣﺮ ﻧﺎ ﻭ ﻟﻢ ﻳ ‬ ‫ﻨﻬ ﻨﺎ«)‪،(١‬‬‫ﺒﻞ ﺃﻥ ﺗ ﻨﺰ ﻝ ‬ ‫ﺍﻟﺰﻛﺎ ﺓ‪ ،‬ﻓ ﻠ ‪‬ﻤﺎ ﻧ ﺰ ﻟﺖ ﻓ ﻠﻢ ﻳ ‬‫ﺍﻟﻔﻄﺮ ﻗ ‬‫‬ ‫ﻔﻌ ﻠ ﻪ« ﺃﻱ‪ :‬ﻧﺨﺮﺟﻬﺎ‪.‬‬‫ﺤﻦ ﻧ ‬ ‫ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﻷﺟﻞ ﺫﻟﻚ ﻗﺎﻝ‪» :‬ﻭ ﻧ ‬‫ﺃﻱ‪ :‬ﺍﻛﺘﻔﺎﺀ ﺑﺎﻷﻣﺮ ‬ ‫‬ ‫ﻭﺣﻤﻞ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ‬‫ﻭﻗﻴﻞ‪ :‬ﺇ ﻧﻬﺎ ﻓ ﺮﺿﺖ ﻗﺒﻞ ﺍ ﻟﻬﺠﺮﺓ‪ ،‬‬ ‫ﺻﺪ ﻗ ﺔ ﺍﻟﻔﻄﺮ ‬‫ﻣﻨﺎﺩﻳﺎ ﻓﻲ ﻓﺠﺎﺝ ﻣﻜ ﺔ‪ :‬‬‫‬ ‫ﺇﻥ ‬ ‫»ﺃﻻ ‪‬‬‫‬‫ﻲ ﮊ ﺑﻌﺚ‬‫ﺟﺪﻩ ﺃ ﻥ ﺍﻟ ﻨﺒ ‬ ‫ﺃﺑﻴﻪ ﻋﻦ ‬ ‫ﺻ ﻐﻴﺮﺃﻭ ﻛﺒﻴﺮ‪ (٢)«...‬ﺇﻟﺦ‬‫‬‫‬‫‬ ‫ﻭﺍﺟ ﺒ ﺔ ﻋ ﻠﻰ ﻛ ‪‬ﻞ ﻣﺴﻠﻢ‪ ،‬ﺫ ﻛﺮﺃﻭ ﺃﻧﺜﻰ‪ ،‬ﺣ ‪‬ﺮ ﺃﻭ ﻋﺒﺪ‪ ،‬‬ ‫ﺍ ﻟﺤﺪﻳﺚ‪.‬‬ ‫ﻭﺭ ﺩ‪ :‬ﺑﺄ ﻧﻪ ﻟﻢ ﻳﻔﺮﺽ ﻗﺒﻞ ﺍ ﻟﻬﺠﺮﺓ ﺑﻌﺪ ﺍﻹﻳﻤﺎﻥ ﺇﻻ ‬ ‫ﺍﻟﺼﻠﻮﺍﺕ ﺍ ﻟﺨﻤﺲ‪ ،‬‬ ‫ﻭﻛﻞ‬ ‫ﺍﻟﻔﺮﻭﺽ ﻓ ﺮﺿﺖ ﺑﻌﺪ ﺍ ﻟﻬﺠﺮﺓ‪.‬‬ ‫ﻭﺍﻟﺮﻛﻌﺘﻴﻦ‬‫ﻭﺍﻋﺘﺮﺽ‪ :‬ﺑﺄ ﻧﻪ ﻓﺮﺽ ﻗﻴﺎﻡ ﺍﻟ ﻠﻴﻞ‪ ،‬ﻭﺻﻼﺓ ‬ ‫ﺍﻟﺮﻛﻌﺘﻴﻦ ﺑﺎﻟﻐﺪﺍﺓ‪ ،‬‬ ‫ﺑﺎﻟﻌﺸﻲ‪.‬‬ ‫‬ ‫‬ ‫ﻭﺃﻣﺎ‬ ‫ﻓﺮﺿﻬﺎ‪ ،‬‬‫ﻤﺴﺘﻤﺮ ‬ ‫‬‫ﻭﺃﺟ ‬ ‫ﻴﺐ‪ :‬ﺃ ﻥ ﺍ ﻟﻤﺮﺍﺩ ﺍﻟﻔﺮﻭﺽ ﺍ ﻟﻤﻮﺟﻮﺩﺓ ﺍﻵﻥ‪ ،‬ﺍ ﻟ‬ ‫ﺍ ﻟﺤﺪﻳﺚ ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﮊ ﺑﻌﺚ ﺍ ﻟﻤﻨﺎﺩﻱ ﺇﻟﻰ ﻣﻜ ﺔ ﺑﻌﺪ ﻭﺟﻮﺑﻬﺎ ﻓﻲ‬ ‫ﺍﻟﻈﺎﻫﺮ؛ ﻷ ﻥ ﺍﻹﺳﻼﻡ ﺇ ﻧﻤﺎ ﻇﻬﺮ ﺑﻤﻜﺔ ﺑﻌﺪ ﺍﻟﻔﺘﺢ‪ ،‬ﻓﻼ ﻣﻌ ﻨﻰ‬ ‫ﺍ ﻟﻤﺪﻳﻨﺔ‪ ،‬ﺑﻞ ﻫﻮ ‬ ‫ﻟﺒﻌﺚ ﺍ ﻟ ﻤﻨﺎﺩﻱ ﻓﻲ ﻗﻮﻡ ﻣﺸﺮﻛﻴﻦ‪.‬‬ ‫ﺍﻟﻌﺪﻭ‪ ،‬ﻭﻟﻴﻌﻠﻢ ﺍ ﻟ ﻤﺴﻠﻢ ﻣﻨﻬﻢ‬ ‫‬‫ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇ ﻧﻤﺎ ﻓﻌﻞ ﺫﻟﻚ ﮊ ﻟﻴﻐﻴﻆ‬ ‫‬ ‫ﺑﻔﺮﺿﻬﺎ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻓﻲ ﻣﻜ ﺔ ﻗﺒﻞ ﺍ ﻟﻬﺠﺮﺓ ﻣﺴﻠﻤﻮﻥ‪.‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﻴﺮﻩ ﻋﻦ ﻗﻴﺲ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﺑﺴﻨﺪﻩ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ‪ ،‬ﻭﻗﺎﻝ‪:‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪386‬‬ ‫ﻣﺄﻣﻮﺭﺍ‬ ‫‬‫ﻭﺍ ﻟﺠﻮﺍﺏ‪ :‬ﺃ ﻥ ﺣﺎﻟﻪ ﮊ ﻗﺒﻞ ﺍ ﻟﻬﺠﺮﺓ ﺗﻨﺎﻓﻲ ﻫﺬﺍ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﻭﺍﻟﺼﻠﺢ ﻋﻨﻬﻢ ﻛﻤﺎ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪I H G F E ﴿ :‬‬‫‬ ‫ﺑﺎﻹﻋﺮﺍﺽ‬ ‫‪] ﴾ K J‬ﺍﻷﻋﺮﺍﻑ‪ ،[١٩٩ :‬ﻭﺃ ﻥ ﺍ ﻟﻤﺴﻠﻤﻴﻦ ﻛﺎﻧﻮﺍ ﺑﻤﻜ ﺔ ﻗﻠﻴﻠﻴﻦ ﻻ ﻳﺤﺘﺎﺟﻮﻥ‬ ‫ﻓﻲ ﺗﻌﺮﻳﻒ ﺍﻷﺣﻜﺎﻡ ﺇﻟﻰ ﺍ ﻟﻤﻨﺎﺩﻱ‪ ،‬ﻓﻈﻬﺮ ﻭﺟﻪ ﺍﻻﺣﺘﻤﺎﻝ ﺍ ﻟﻤﺬﻛﻮﺭ‪.‬‬ ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻓﻔﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺳﺘﻤﺮﺍﺭ ﻭﺟﻮﺑﻬﺎ؛ ﻷ ﻥ ﺍﻟﻔﺘﺢ‬‫ﻭﻟﺌﻦ ﺛﺒﺖ ﺑﺎﻟ ﻨﻘﻞ ‬ ‫ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻓﻴﺸﻜﻞ ﻗﻮﻝ ﻗﻴﺲ ﺑﻦ ﺳﻌﺪ‬‫ﻣﺸﺮﻭﻋﻴﺔ ﺯﻛﺎﺓ ﺍ ﻟﻤﺎﻝ ‬ ‫‬‫ﻛﺎﻥ ﺑﻌﺪ‬ ‫»ﻓﻠﻤﺎ ﻧﺰﻟﺖ ﻟﻢ ﻳﺄﻣﺮﻧﺎ ﻭ ﻟﻢ ﻳﻨﻬﻨﺎ«‪.‬‬ ‫‬ ‫ﻭﻳﺠﺎﺏ‪ :‬ﺑﺄ ﻧﻪ ﺃﺧﺒﺮ ﻋ ‪‬ﻤﺎ ﻋﻠﻢ‪ ،‬ﻭﺃ ﻥ ﺍ ﻟﻤﻨﺎﺩﻱ ﻛﺎﻥ ﻓﻲ ﻣﻜ ﺔ‪ ،‬ﻭﻗﻴﺲ ﻓﻲ‬ ‫‬ ‫ﺍ ﻟﻤﺪﻳﻨﺔ‪ ،‬ﻓﻼ ﻳﺪﻉ ﺇﻥ ﺍﺧﺘﻔﻰ ﻋﻠﻴﻪ ﺫﻟﻚ)‪.(١‬‬ ‫‪ ) ٣٠٧‬ز ة ا‪:ON‬‬ ‫ﺭﺳﻮﻝ‬ ‫‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺍﺟﺒﺔ ﺷﺮ ﻋﺎ‪ ،‬ﻓﻌﻦ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ‪ #‬ﻗﺎﻟﺖ‪» :‬ﺳ ‪‬ﻦ‬ ‫ﺍﻟﺤﺮ ﻭﺍﻟﻌﺒﺪ‪ ،‬ﻭﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪ ،‬ﻭﺍﻟﺼﻐﻴﺮ ﻭﺍﻟﻜﺒﻴﺮ‪ ،‬ﺻﺎ ﻋﺎ‬‫‪‬‬‫ﺍﷲ ﮊ ﺯﻛﺎ ﺓ ﺍﻟﻔﻄﺮ ﻋﻠﻰ‬ ‫ﻣﻦ ﺗﻤﺮ‪ ،‬ﺃﻭ ﺻﺎﻋﺎ ﻣﻦ ﺯﺑﻴﺐ‪ ،‬ﺃﻭ ﺑﺮ‪ ،‬ﺃﻭ ﺷﻌﻴﺮ‪ ،‬ﺃﻭ ﻣﻦ ﺃﻗ‬ ‫ﻂ«)‪.(٢‬‬‫‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻗﻮ ﻟﻪ‪» :‬ﺳ ‪‬ﻦ«‪ ،‬ﺃﻱ‪ :‬ﺟﻌﻞ ﺫﻟﻚ ﺳﻨ‪‬ﺔ ﻣﺘ‪‬ﺒﻌﺔ ﻭﻃﺮﻳﻘﺔ‬ ‫ﻣﺴﻠﻮﻛﺔ‪ ،‬ﻭﻓﻲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻋﻨﺪ ﺍﻟﺠﻤﺎﻋﺔ »ﻓﺮﺽ« ﺑﺪﻝ ﻗﻮﻟﻪ‪» :‬ﺳ ‪‬ﻦ«‪،‬‬ ‫ﺍﻟﺨﻼﻑ ﺑﻴﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺣﻜﻤﻬﺎ؛ ﻓﺬﻫﺐ ﺍﻟﻤﺸﺎﺭﻗ ﺔ‬ ‫‬‫ﻭﻻﺧﺘﻼﻑ ﺍﻟﺮﻭﺍﻳﺘﻴﻦ ﺛﺒﺖ‬ ‫ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺍﻟﺠﻤﻬﻮﺭ ﻣﻦ ﻗﻮﻣﻨﺎ ﺇﻟﻰ ﻭﺟﻮﺑﻬﺎ‪ ،‬ﻭﺣﻜﻰ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ ﺍﻹﺟﻤﺎﻉ‬ ‫ﺍﻟﺒﺮ ﻣﻀ ‪‬ﻌ ﻔﺎ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﺑﺎﻟﺴﻨ ‪‬ﻴﺔ‪ ،‬ﻳﻌﻨﻲ ﻓﻼ ﻳﻘﺪﺡ‬ ‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﺍﺑﻦ ﻋﺒﺪ ‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٢٥١/١٥ :‬ ‪.٢٥٣‬‬ ‫)‪ (٢‬ﻣﺴﻨﺪ ﺍﻟﺮﺑﻴﻊ‪ .١٣٦ :‬ﺩﺍﺭ ﺍﻟﺤﻜﻤﺔ‪ .‬ﺑﻴﺮﻭﺕ‪ ،‬ﻭﺩﺍﺭ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ .‬ﻋﻤﺎﻥ‪ ،‬ﻭﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪:‬‬ ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺑﻠﻔﻆ‪» :‬ﻓﺮﺽ‬ ‫ﺭﺳﻮﻝ ﺍﷲ‪.«...‬‬ ‫‪387‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻓﻲ ﺣﻜﺎﻳﺔ ﺍﻹﺟﻤﺎﻉ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﻳﻤﻜﻨﻬﻢ ﺍﻟﺠﻤﻊ ﺑﺄ ‪‬ﻥ ﻳﻘﻮﻟﻮﺍ‪ :‬ﺇﻧ‪‬ﻬﺎ ﺳﻨ‪‬ﺔ ﻭﺍﺟﺒﺔ؛‬ ‫ﻭﻓﺮﺽ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻹﻟﺰﺍﻡ ﻭﺍﻟﺘﻜﻠﻴﻒ‪.‬‬‫‬‫ﻓﻬﻲ ﺳ ‪‬ﻨ ﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧ‪‬ﻬﺎ ﻃﺮﻳﻘﺔ ﻣﺴﻠﻮﻛﺔ‪،‬‬ ‫‬ ‫ﺍﻷﺧﺬ ﺑﻬﺎ ﻓﻀﻴﻠ ﺔ ﻭﺗﺮﻛﻬﺎ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻤﻐﺎﺭﺑﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺑﻌﺾ ﻗﻮﻣﻨﺎ‪ :‬ﺇﻧ‪‬ﻬﺎ ﺳ ‪‬ﻨ ﺔ‬ ‫ﻭﺗﻤﺴﻜﻮﺍ ﺑﻈﺎﻫﺮ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻋﻨﺪ ﺍﻟﻤﺼﻨ‪‬ﻒ‪ .‬ﻭﻗﺎﻝ‬ ‫‪‬‬‫ﻟﻴﺲ ﺑﺨﻄﻴﺌﺔ‪،‬‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠ ‪‬ﻴﺔ ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﻛﻴﺴﺎﻥ ﺍﻷﺻﻢ ﻭﻫﻤﺎ ﻣﻦ ﻗﻮﻣﻨﺎ ﺃﻧ‪‬ﻬﺎ ﻛﺎﻧﺖ ‬ ‫ﻓﺮﺿﺎ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺩﻟﻴﻠﻬﻢ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻗﻮﻝ ﻓﻲ ﺍﻟﻤﺬﻫﺐ ‬ ‫ﻓ ﻨﺴﺦ ﺑﺰﻛﺎﺓ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻫﻮ ‬ ‫ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﻴﺮﻩ ﻋﻦ ﻗﻴﺲ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﻗﺎﻝ‪» :‬ﺃﻣﺮﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﺑﺼﺪﻗﺔ ﺍﻟﻔﻄﺮ ﻗﺒﻞ ﺃﻥ ﺗﻨﺰﻝ ﺍﻟﺰﻛﺎﺓ ﻓﻠ ‪‬ﻤﺎ ﻧﺰﻟﺖ ﺍﻟﺰﻛﺎﺓ ﻟﻢ ﻳﺄﻣﺮﻧﺎ ﻭﻟﻢ ﻳﻨﻬﻨﺎ ﻭﻧﺤﻦ‬ ‫ﺤﺔ ﻓﻼ ﺩﻟﻴﻞ‬‫ﺍﻟﺼ ‪‬‬ ‫ﻣﺠﻬﻮﻻ‪ ،‬ﻭﻋﻠﻰ ﺗﻘﺪﻳﺮ ‪‬‬ ‫‬‫ﻧﻔﻌﻠﻪ«‪ .‬ﻭ ﺗﻌ ‪‬ﻘﺐ ﺑﺄ ‪‬ﻥ ﻓﻲ ﺇﺳﻨﺎﺩﻩ ‬ ‫ﺭﺍﻭﻳﺎ‬ ‫ﺍﻷﻭﻝ ﻷ ‪‬ﻥ ﻧﺰﻭﻝ ﻓﺮﺽ ﻻ ﻳﻮﺟﺐ ﺳﻘﻮﻁ‬ ‫ﻋﻠﻰ ﺍﻟﻨﺴﺦ ﻻﺣﺘﻤﺎﻝ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﻷﻣﺮ ‪‬‬ ‫ﻓﺮﺽﺁﺧﺮ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻓﺮﺽ ﻏﻴﺮ ﻣﻨﺴﻮﺥ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ‬ ‫ﺍﻟﻌﻤﺎﻧﻴﻴﻦ ﻭﺟﻤﻬﻮﺭ ﻓﻘﻬﺎﺀ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﻓﺮﺽ ﻣﻨﺴﻮﺥ ﺑﺎﻟﺰﻛﺎﺓ‪ ،‬ﻭﻳﻨﺎﺳﺒﻪ‬ ‫‬ ‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻟﺤﺪﻳﺚ‪» :‬ﺇﻥ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻣﻮﻗﻮﻑ ﺣﺘﻰ ﺗﻌﻄﻰ«)‪ .(٢‬ﻭﻗﻴﻞ‪ :‬ﻧﻔﻞ‬ ‫ﻣﻦ ﺃﻭﻝ ﻣﺮﺓ ﻟﻢ ﺗﻔﺮﺽ ﺛﻢ ﻧﺴﺨﺖ‪ ،‬ﻣﺮﻏﺐ ﻓﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﺳﻨﺔ ﻣﺆﻛﺪﺓ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ ﺍﻟﻤﻐﺎﺭﺑﺔ ﻭﺍﻟﺠﺒﻠﻴﻴﻦ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺨﺘﺎﺭ‪ ،‬ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﻭﻗﻴﻞ‪ :‬ﺳﻨﺔ ﻭﺍﺟﺒﺔ)‪.(٣‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻲ ﻭﺟﻮﺏ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺇﻥ ﺑﻌﻀﻬﻢ‬ ‫ﻗﺎﻝ‪ :‬ﺇﻧﻬﺎ ﻣﻨﺪﻭﺏ ﻏﻴﺮ ﻭﺍﺟﺐ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ٧٥/٢ :‬ ‪.٧٦‬‬ ‫)‪ (٢‬ﺛﺒﺖ ﻓﻲ ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ )‪ (١٦٠٩‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ﻗﺎﻝ‪» :‬ﻓﺮﺽ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‬ ‫ﻃﻬﺮﺓ ﻟﻠﺼﺎﺋﻢ ﻣﻦ ﺍﻟﻠﻐﻮ ﻭﺍﻟﺮﻓﺚ ﻭﻃﻌﻤﺔ ﻟﻠﻤﺴﺎﻛﻴﻦ«‪ ،‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ ﺻﺤﻴﺢ ﺳﻨﻦ ﺃﺑﻲ‬ ‫ﺩﺍﻭﺩ‪.‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ،٢٨٩/٣ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٢٥/٢١ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪388‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﺃﺻﻞ ﺫﻟﻚ ﺍﺧﺘﻼﻑ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﻓﻔﻲ ﺭﻭﺍﻳﺔ ﺃﻧﻪ ﻛﺎﻥ ﻳﺄﻣﺮ‬ ‫ﺑﺈﺧﺮﺍﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻣﻦ ﺭﻣﻀﺎﻥ ﺻﺎ ﻋﺎ ﻣﻦ ﺗﻤﺮ ﺃﻭ ﺻﺎ ﻋﺎ ﻣﻦ ﺷﻌﻴﺮ ﺃﻭ ﺻﺎ ﻋﺎ ﻣﻦ‬ ‫ﺳﻠﺖ ﺃﻭ ﺻﺎ ﻋﺎ ﻣﻦ ﺩﻗﻴﻖ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻭﺍﻟﺤﺮ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻭﺍﻟﺼﻐﻴﺮ ﻭﺍﻟﻜﺒﻴﺮ‬ ‫ﻭﺍﻟﻐﻨﻲ ﻭﺍﻟﻔﻘﻴﺮ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﻋﻠﻰ ﺍﻟﺤﺎﺿﺮ‬ ‫ﻣﻨﺎﺩﻳﺎ ﻳﻨﺎﺩﻱ ﺑﺬﻟﻚ ﻷﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺑﻬﺎ‬ ‫‬‫ﻭﺍﻟﺒﺎﺩﻱ‪ ،‬ﻭﻛﺎﻥ ﻳﺒﻌﺚ‬ ‫ﻓﻘﻴﺮﺍ‪.‬‬ ‫ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻏﻨ ‪‬ﻴﺎ ﻛﺎﻥ ﺃﻭ ‬ ‫ﻭﻛﺎﻥ ﻗﻴﺲ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﻳﻘﻮﻝ‪ :‬ﺃﻣﺮﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺑﺼﺪﻗﺔ ﺍﻟﻔﻄﺮ‬ ‫ﻗﺒﻞ ﺃﻥ ﺗﻨﺰﻝ ﺍﻟﺰﻛﺎﺓ ﻓﻠﻤﺎ ﻧﺰﻟﺖ ﻟﻢ ﻳﺄﻣﺮﻧﺎ ﻭﻟﻢ ﻳﻨﻬﻨﺎ ﻭﻧﺤﻦ ﻧﻔﻌﻠﻪ ﻓﻬﺬﺍ ﻣﻦ‬ ‫ﻗﻮﻟﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻭﺟﻮﺑﻬﺎ ﻣﻨﺴﻮﺥ ﺑﻮﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻭﺇﻧﻬﺎ ﻧﺪﺏ ﻻ ﻏﻴﺮ‬ ‫ﻟﻜﻦ ﻭﺭﺩ ﺑﺄﻥ ﻧﺰﻭﻝ ﻓﺮﺽ ﻻ ﻳﻮﺟﺐ ﺳﻘﻮﻁ ﻓﺮﺽ ﺁﺧﺮ ﻭﻳﻌﺘﺮﺽ ﺑﺄﻥ‬ ‫ﺍﻟﺪﻻﻟﺔ ﺇﻧﻤﺎ ﻫﻲ ﻓﻲ ﻗﻮﻝ ﺍﻟﺮﺍﻭﻱ ﻟﻢ ﻳﺄﻣﺮﻧﺎ ﻭﻟﻢ ﻳﻨﻬﻨﺎ ﻻ ﻓﻲ ﻧﺰﻭﻝ ﺍﻟﻔﺮﺽ‬ ‫ﺍﻟﺜﺎﻧﻲ ﻧﻔﺴﻪ)‪.(١‬‬ ‫ﺃﻓﺮﺽ ﺃﻡ‬ ‫‬‫ﻭﺳﺄﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ﻋﻦ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮﺓ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪،‬‬ ‫ﻗﻮﻡ‪ :‬ﻫﻲ ﺳ ﻨﺔ ﻭﺍﺟﺒﺔ‪.‬‬ ‫ﺳﻨ‪‬ﺔ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻫﻲ ﺯﻛﺎﺓ ﺍﻷﺑﺪﺍﻥ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ؛ ﻓﻘﺎﻝ ‬ ‫ﻛﻞ ﻏﻨﻲ ﺃﻥ ﻳﺨﺮﺟﻬﺎ ﻋﻦ ﻧﻔﺴﻪ‬‫ﻗﻮﻡ‪ :‬ﻓﺮﻳﻀﺔ ﻭﺍﺟﺒﺔ‪ ،‬ﻓﻬﻲ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ‬‫‬‫ﻭﻗﺎﻝ‬ ‫ﻭﻋﻤﻦ ﻳﻌﻮﻟﻪ؛ ﻟﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻭﻣﺎ ﺃﻭﺟﺒﻪ‪ .‬ﻭﺭﻭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺃﻧ‪ ‬ﻪ‬ ‫ﺻﺪ ﻗﺔ ﺍﻟﻔ ﻄﺮﺓ ﻣﻦ‬‫‬‫‬‫‬‫‬ ‫ﺻﺪ ﻗ ﺔ ﻓﻲ ﻋ ﺒﺪﻩ ﻭ ﻻ ﻓﻲ ﻓ ﺮﺳﻪ ﺇ ‪‬ﻻ ‬ ‫‬ ‫ﻗﺎﻝ‪ » :‬ﻟ ﻴ ﺲ ﻋ ﻠﻰ ﺍ ﻟ ﻤ ﺴﻠﻢ‬ ‫ﻀﺎﻥ«)‪ .(٢‬ﻓﺎﻋﻠﻢ ﺃﻧ‪ ‬ﻬﺎ ﻋﻠﻰ ﺍ ﻟﻤﺴﻠﻢ ﻣﻦ ﺃﺟﻞ ﻋﺒﺪﻩ)‪.(٣‬‬‫ﺭ ﻣ ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٩٣/٢ :‬ ‪ ،٩٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،٢٧٤/٢١ :‬ﻭﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪:‬‬ ‫‪ ٢٦٠/١٥‬ ‪.٢٦١‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺑﻠﻔﻆ ﻗﺮﻳﺐ‪ ،‬ﻭﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻣﺜﻠﻪ‪.‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ ،١٢٠١/٢ :‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.١٧٦/٤ :‬‬ ‫‪389‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫‪ ٣٠٨‬ز ة ا‪ .__ E_ ON‬ا‪P‬م وا ة‪:‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﺑﻌﺪﻣﺎ ﺃﻭﺭﺩ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ :‬ﺃﻭﺭﺩﺕ ﻫﺬﺍ‬ ‫ﺍﻟﺒﺎﺏ ﻓﻲ ﻫﺬﺍ ﺍ ﻟﻤﻮﺿﻊ ﻷﺑﻲ ﺇﺳﺤﺎﻕ ﻭﻏﻴﺮﻩ ﻣﻦ ﺍ ﻟﻤﺼ ﻨﻔﻴﻦ‪.‬‬ ‫ﺍﻋﺘﺒﺎﺭﺍ ﻟﺘﺮﺗﻴﺒﻪ‬ ‫‬‫ﺍﻟﺼﻮﻡ‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺧﺎﻟﻒ ﻫﺬﺍ ﺍﻟ ﺘﺮﺗﻴﺐ ﻓﺬﻛﺮﻩ ﻋﻘﺐ ‬ ‫ﺍﻟﺼﻮﻡ‪ ،‬ﻭﻟﻜﻦ ﺫﻛﺮﻩ ﻫﻨﺎ ﺃﻭﻟﻰ ﺇﺫ ﻫﻲ ﻋﺒﺎﺩﺓ‬‫‬ ‫ﺍﻟﻄﺒﻴﻌﻲ؛ ﺇﺫ ﻫﻲ ﺗﻜﻮﻥ ﻋﻘﺐ ‬ ‫ﻣﺎﻟﻴﺔ‪.‬‬ ‫‬ ‫ﺑﺎﻟﺰﻛﺎﺓ ﻓﻸ ﻧﻬﺎ ﻣﻦ‬ ‫ﺃﻣﺎ ‬‫ﻭﺍﻟﺼﻮﻡ‪ :‬‬ ‫‬‫ﺑﺎﻟﺰﻛﺎﺓ‬ ‫ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻟﺼﺪﻗﺔ ﺍﻟﻔﻄﺮ ﻣﻨﺎﺳﺒﺔ ‬ ‫ﺍﻟﺰﻛﺎﺓ‪.‬‬‫ﺍﻟﻮﻇﺎﺋﻒ ﺍ ﻟ ‬ ‫ﻤﺎﻟﻴﺔ ﻣﻊ ﺍ ﻧﺤﻄﺎﻁ ﺩﺭﺟﺘﻬﺎ ﻋﻦ ‬ ‫ﺑﺎﻟﺼﻮﻡ ﻓﺒﺎﻋﺘﺒﺎﺭ ﺍﻟ ﺘﺮﺗﻴﺐ ﺍﻟﻮﺟﻮﺩﻱ‪ ،‬ﻓﺈ ﻥ ﺷﺮﻃﻬﺎ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻫﻮ ﺑﻌﺪ‬ ‫‬‫ﻭﺃﻣﺎ‬ ‫‬ ‫ﺍﻟﺼﻮﻡ‪.‬‬ ‫ﺭﺟﺢ ﻫﺬﺍ‬‫ﺑﺎﻟﺰﻛﺎﺓ‪ .‬ﻭﻗﺎﻝ ﻏﻴﺮﻩ‪ :‬ﺇ ﻧﻤﺎ ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻭﻫﻲ ﻋﻨﺪﻱ ﺷﺒﻴﻬﺔ ‬ ‫ﺼﻮﺻﺎ ﺇﺫﺍ ﻛﺎﻥ‬ ‫‬‫ﺍﻟ ﺘﺮﺗﻴﺐ ﻟ ﻤﺎ ﻛﺎﻥ ﺍ ﻟ ﻤﻘﺼﻮﺩ ﻫﻮ ﺍ ﻟ ﻤﻀﺎﻑ ﻻ ﺍ ﻟﻤﻀﺎﻑ ﺇﻟﻴﻪ‪ ،‬ﺧ‬ ‫ﻣﻀﺎﻓﺎ ﺇﻟﻰ ﺷﺮﻃﻪ‪.‬‬ ‫ﻭﻗﻮﻟﻪ‪» :‬ﻣﻀﺎﻓﺎ ﺇﻟﻰ ﺷﺮﻃﻪ« ﻳﺸﻴﺮ ﺇﻟﻰ ﺃ ﻥ ﻫﺬﻩ ﺍﻹﺿﺎﻓﺔ ﻣﻦ ﻗﺒﻴﻞ ﺇﺿﺎﻓﺔ‬ ‫ﺍﻟﺸﻲﺀ ﺇﻟﻰ ﺷﺮﻃﻪ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺣﺠ‪ ‬ﺔ ﺍﻹﺳﻼﻡ‪.‬‬ ‫‬ ‫ﺣﺞ ﺍﻟﺒﻴﺖ‪،‬‬ ‫ﺍﻟﺸﻲﺀ ﺇﻟﻰ ﺳﺒﺒﻪ‪ ،‬ﻛﻤﺎ ﻓﻲ ‬‫ﻭﻓﻴﻪ ﻗﻮﻝ ﺁﺧﺮ‪ :‬ﺇ ﻧﻪ ﻣﻦ ﻗﺒﻴﻞ ﺇﺿﺎﻓﺔ ‬ ‫ﺍﻟﻈﻬﺮ‪ .‬ﻭﺟﻌﻠﻮﻫﺎ ﻓﻲ ﺍﻷﺻﻮﻝ ﻋﺒﺎﺩﺓ ﻓﻴﻬﺎ ﻣﻌ ﻨﻰ ﺍ ﻟﻤﺆﻭﻧﺔ؛ ﻷ ﻧﻬﺎ ﻭﺟﺒﺖ‬ ‫ﻭﺻﻼﺓ ‬ ‫ﺍﻷﻫﻠﻴﺔ‬ ‫‬‫ﺑﺴﺒﺐ ﺍﻟﻐﻴﺮ ﻛﻤﺎ ﺗﺠﺐ ﻣﺆﻭﻧﺘﻪ‪ ،‬ﻭﻟﺬﺍ ﻟﻢ ﺗﺸﺘﺮﻁ ﻟﻬﺎ ﺍ ﻟ ‬ ‫ﺤﻨﻔﻴﺔ ﻛﻤﺎﻝ‬ ‫ﺍﻟﺼﺒ ﻲ ﻭﺍ ﻟﻤﺠﻨﻮﻥ‬ ‫ﻛﻤﺎ ﺍﺷﺘﺮﻃﻮﺍ ﺫﻟﻚ ﻓﻲ ﺯﻛﺎﺓ ﺍ ﻟﻤﺎﻝ‪ ،‬ﻓﺄﻭﺟﺒﻮﻫﺎ ﻓﻲ ﻣﺎﻝ ‬ ‫ﻤﺤﻤﺪ)‪.(١‬‬‫‬ ‫ﺧﻼﻓﺎ ﻟ ‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٢٤٩/١٥ :‬ ‪.٢٥٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪390‬‬ ‫‪ ٣٠٩‬ا‪ a4‬ا'` ‪ 60; E‬ا‪:ON‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﺤﻜﻤﺔ ﻓﻲ ﻣﻔﺮﻭﺿﻴﺘﻬﺎﻳﻌﻨﻲ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮﻭﻫﻲ‬ ‫ﺍﻟﺘﻄﻬﻴﺮ ﻟﻠﺼﺎﺋﻢ ﻣﻦ ﺍﻟﻠﻐﻮ ﻭﺍﻟﺮﻓﺚ ﺗﻘﺘﻀﻲ ﻋﻤﻮﻡ ﻭﺟﻮﺑﻬﺎ ﻋﻠﻰ ﻛﻞ ﺻﺎﺋﻢ ﻏﻨ ‪‬ﻴﺎ‬ ‫ﻓﻘﻴﺮﺍ‪ ،‬ﻭﻳﻌﻀﺪ ﻣﺎ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ﻛﺎﻥ ﻳﻘﻮﻝ‪:‬‬ ‫‬‫ﻛﺎﻥ ﺃﻭ‬ ‫ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻣﻌﻠﻖ ﺑﻴﻦ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻭﻻ ﻳﺮﻓﻊ ﺇﻻ ﺑﺰﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺑﻴﺎﻥ ﺫﻟﻚ‬ ‫ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﻛﻞ ﻋﺎﻗﻞ ﺃﻥ ﻳﻄﻠﺐ ﻣﻦ ﺭﺑﻪ ﻗﺒﻮﻝ ﺻﻮﻣﻪ ﻭﻃﺎﻋﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺍﻟﻘﺒﻮﻝ ﻣﻌﻠﻘﺎ ﺑﺸﻲﺀ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺍﻟﻤﻤﻜﻦ ﻓﻌﻠﻬﺎ ﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻞ ﺍﻣﺘﺜﺎﻝ‬ ‫ﺫﻟﻚ‪ ،‬ﺇﺫ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ ﺍﻟﻘﺒﻮﻝ ﻭﻫﺬﺍ ﺣﺎﻝ ﻳﺸﺘﺮﻙ ﻓﻴﻪ ﺍﻟﻐﻨﻲ ﻭﺍﻟﻔﻘﻴﺮ‪،‬‬ ‫ﻭﻣﺮﺍﺩﻧﺎ ﺑﺎﻟﻔﻘﻴﺮ ﻣﻦ ﻭﺟﺪ ﻣﺎ ﻳﺨﺮﺟﻪ ﻓﻲ ﺃﺩﺍﺀ ﺫﻟﻚ ﻣﻦ ﻏﻴﺮ ﺿﺮﺭ ﺑﺎﻟﻌﻴﺎﻝ ﻭﻻ‬ ‫ﺗﺤﻤﻞ ﺩﻳﻦ ﻭﻻ ﺳﺆﺍﻝ ﻣﺨﻠﻮﻕ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻟﻢ ﻳﺠﺪ ﻓﻼ ﻳﻠﺰﻣﻪ‪ ،‬ﺇﺫ ﻻ ﻳﻜﻠﻒ ﺍﷲ‬ ‫ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ)‪.(١‬‬ ‫‬ ‫ﻭﻗﺎﻝ ﻓﻲ ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ :‬ﻭﺍ ﻟﺤﻜﻤﺔ ﻓﻲ ﺫﻟﻚ ﺷﻴﺌﺎﻥ‪:‬‬ ‫ﺍﻟﺼﻮﻡ ﻣﻦ ﺍﻟ ﻠﻐﻮ ‬ ‫ﻭﺍﻟﺮﻓﺚ‪.‬‬‫ﺃﺣﺪ ﻫﻤﺎ‪ :‬ﻃﻬﺮ ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﺫﻟﻚ‬ ‫‬‫ﻭﺍﻟﺸﻌﺎﺋﺮ‬ ‫‬‫ﻟﻴﺘﻔﺮﻏﻮﺍ ﻟﻠﻌﺒﺎﺩﺓ‬ ‫‬‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺇﻏﻨﺎﺀ ﺍ ﻟﻤﺴﺎﻛﻴﻦ‬ ‫ﺍﻟﻴﻮﻡ‪.‬‬ ‫ﻮﻝ ﺍﷲﮊ ﺯ ﻛﺎ ﺓ‬ ‫ﺽ ﺭ ﺳ ‬ ‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﻷﻣﺮﻳﻦ‪ :‬ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪» :‬ﻓ ﺮ ‬ ‫‬ ‫ﻠﻤ ﺴﺎﻛﻴﻦ«)‪.(٢‬‬‫‬‫‬‫‬‫‬ ‫ﺍ ﻟﻔﻄ ﺮ ﻃ ﻬ ﺮ ﺓ ﻟ ‪‬‬ ‫ﻠﺼ ﻴﺎﻡﻣ ﻦ ﺍﻟﻠ‪ ‬ﻐﻮﻭ ‪‬‬ ‫ﺍﻟﺮﻓﺚ ﻭﻃ ﻌ ﻤ ﺔ ﻟ ‬ ‫ﻭﺍﻷﻭﻝ‬ ‫‬‫ﺃﻣﺎ ﺍﻟ ﻠﻐﻮ‪ :‬ﻓﻬﻮ ﻣﺎ ﻻ ﻳﻌﻨﻲ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺒﺎﻃﻞ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺍ ﻟ ﻤﺮﺍﺩ ﺑﻪ ﺍﻟﻘﺒﻴﺢ‪،‬‬ ‫‬ ‫ﻓﻲ ﻣﻌ ﻨﻰ ﺍ ﻟﺤﺪﻳﺚ ﺃﻇﻬﺮ‪.‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٩٥/٢ :‬‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺴﻨﺪ ﺣﺴﻦ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ^ ‪.‬‬ ‫‪391‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺍﻟﺮﺟﻞ ﻭﺍ ﻟﻤﺮﺃﺓ‬ ‫ﺍﻟﺮﻓﺚ‪ :‬ﻓﻬﻮ ﻓﻲ ﺍﻷﺻﻞ ﻣﺎ ﻳﺠﺮﻱ ﻣﻦ ﺍﻟﻜﻼﻡ ﺑﻴﻦ ‬‫ﻭﺃﻣﺎ ‬ ‫‬ ‫ﺤﺴﻦ ﻭﻻ ﻳﻠﻴﻖ‪.‬‬‫ﺗﺤﺖ ﺍﻟ ﻠﺤﺎﻑ‪ ،‬ﺛ ﻢ ﺍﺳﺘﻌﻤﻞ ﻓﻲ ‬ ‫ﻛﻞ ﻗﻮﻝ ﻻ ﻳ ‬ ‫ﻠﻤ ﺴﺎﻛﻴﻦ« ﻓﻬﻮ ﻣﺎ ﻳﻌﻄﻰ ﺍ ﻟﻤﺴﻜﻴﻦ ﻟﻴﺄﻛﻠﻪ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﻜﻮﻥ‬‫‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪» :‬ﻃ ﻌ ﻤ ﺔ ﻟ ‬ ‫‬ ‫‬ ‫ﻣﻬﻴﺄ‪ ،‬ﺗﺴﻮﻳ ﺔ ﺑﻴﻦ ﺍﻟﻔﻘﻴﺮ ﻭﺍﻟﻐﻨ ﻲ ﻓﻲ ﻭﺟﺪﺍﻥ ﺍﻟﻘﻮﺕ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪.‬‬ ‫ﻗﻮ ﺗﻬﻢ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﻭﺫﻟﻚ ﻟﻔﻀﻞ ﻳﻮﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﻭﺟﻮﺏ ﺣﻘﻪ‪ ،‬ﻭﻋﻈﻢ ﻗﺪﺭﻩ ﻋﻨﺪ‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﺍﻟﺰﻛﺎﺓ ﻟﻢ ﻳﻜﻦ ﻓﻘﻴﺮ ﺇﻻ ﺍﺳﺘﻐ ﻨﻰ‪.‬‬ ‫ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇ ﻧﻪ ﻟﻮ ﺃ ﺩﻯ ﺍﻷﻏﻨﻴﺎﺀ ﻣﺎ ﻭﺟﺐ ﻋﻠﻴﻬﻢ ﻣﻦ ‬ ‫ﻭﻓﺴﺮ ﺫﻟﻚ ﺃﺑﻮ ﺳﻌﻴﺪ ﺑﻤﺎ ﺇﺫﺍ ﺃ ﺩﻯ ﺍﻷﻏﻨﻴﺎﺀ ﻭﺍﻗﺘﺼﺪ ﺍﻟﻔﻘﺮﺍﺀ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻟﻜﻦ ﻟﻢ‬ ‫‬ ‫ﻣﻘﺼﺮ‬ ‫ﻳﻨﺼﻒ ﺍﻷﻏﻨﻴﺎﺀ ﻓﻲ ﺃﺩﺍﺋﻬﺎ‪ ،‬ﻭﻻ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻲ ﺇﻧﻔﺎﻗﻬﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ‬ ‫ﺍﻷﻗﻞ‬ ‫‬‫ﻓﻲ ﺇﺻﺎﺑﺔ ﻭﺟﻪ ﺍﻟﻌﺪﻝ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻣﻦ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻫﻢ ﻋﻨﺪﻱ‬ ‫ﻓﺎﻷﻗﻞ‪ ،‬ﻭ ﻟﻢ ﺃﺭ ﻣﻦ ﻳﺮﺟﻰ ﻣﻨﻪ ﺍﻹﻧﺼﺎﻑ ﻓﻲ ﺃﺩﺍﺋﻬﺎ ﺇﻻ ﺃ ﺗ ﻢ ﺍﷲ ﻋﻠﻴﻪ ﺫﻟﻚ ﻭﺃﺩﺍﻣﻪ‪،‬‬ ‫‬ ‫ﻣﻘﺘﺼﺪﺍ ﻓﻲ ﺇﻧﻔﺎﻕ ﻣﺎ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺇﻻ ﻭﻓﺘﺢ ﺍﷲ ﻟﻪ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻳﻜﺎﺩ ﻳﻐﻨﻴﻪ‪.‬‬ ‫‬‫ﻭﻻ‬ ‫ﺍﻟﺼﻮﺍﺏ ﻋﻨﺪ ﺃﻭﻟﻲ ﺍﻷﻟﺒﺎﺏ‪ ،‬ﻭﻟﺌﻦ ﻧﻈﺮﺕ ﻓﻲ‬ ‫ﻭﻣﺎ ﺫﻛﺮﻩﺗﻌﺎﻟﻰﻇﺎﻫﺮ ‬ ‫ﻛﻞ‬‫ﺍﻟﺰﻛﺎﺓ ﺍﻧﻜﺸﻒ ﻟﻚ ﺍ ﻟﻤﻌ ﻨﻰ ﺍﻟﺬﻱ ﻟﺤﻈﻪ‪ ،‬ﻓﺈ ﻥ ‬ ‫ﺍﻟﺸﺮﻉ ﺃﻣﺮ ﺑﺈﻧﻔﺎﺫ ﺯﻛﺎﺓ ‬‫ﺳﺮ ‬‫‬ ‫ﻣﻄﻠﻮﺑﺎ‬ ‫‬‫ﺑﻠﺪﺓ ﻓﻲ ﻓﻘﺮﺍﺋﻬﺎ‪ ...،‬ﻭ ﻟ ﻤﺎ ﻛﺎﻥ ﺍﻻﺷﺘﻐﺎﻝ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﺑﺸﻌﺎﺭ ﺍﻹﺳﻼﻡ‬ ‫ﺷﺮ ﻋﺎ‪ ،‬ﺃﻣﺮ ﺍﻷﻏﻨﻴﺎﺀ ﺑﺈﺧﺮﺍﺝ ﻧﺼﻴﺐ ﻣﻦ ﺃﻣﻮﺍﻟﻬﻢ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻳﻐﻨﻴﻬﻢ ﻋﻦ‬ ‫ﺍﻟﻜﺴﺐ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﺑﻞ ﻭﺑﻌﺪﻩ ﺇﻟﻰ ﻳﻮﻣﻴﻦ ﺃﻭ ﺛﻼﺙ‪ ،‬ﻭﺇ ﻧﻬﺎ ﻟﺤﻜﻤﺔ ﺑﺎﻟﻐﺔ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﺇﻥ ﻓﻄﺮﺓ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‬ ‫ﻫﻲ ﺯﻛﺎﺓ ﺍﻷﺑﺪﺍﻥ‪ ،‬ﺳﻨ‪‬ﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻋﻠﻰ ﺍﻷﻏﻨﻴﺎﺀ ﻟﻠﻔﻘﺮﺍﺀ‪ ،‬ﻟﻴﺴﺘﻐﻨﻮﺍ ﺑﻬﺎ ﻓﻲ‬ ‫ﺫﻟﻚ ﺍﻟﻴﻮﻡ؛ ﻟﻔﻀﻠﻪ ﻭﻋﻈﻢ ﺣﺮﻣﺘﻪ ﻭﺟﻼﻟﺔ ﻗﺪﺭﻩ‪.‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٢٥٤/١٥ :‬ ‪ ،٢٥٥‬ﻟﻨﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪392‬‬ ‫ﻭﻫﻲ ﺷﺒﻴﻬﺔ ﺑﻤﻌﻨﻰ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﺃﻧﻪ ﻗﺪ ﺻﺢ ﻋﻦ ﺍﻟﻨﺒﻲ ﮊ ﺃﻧﻪ ﺃﻣﺮ ﺑﺈﺧﺮﺍﺟﻬﺎ‬ ‫ﺻﺒﻴﺤﺔ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﻗﺒﻞ ﺍﻟﺒﺮﻭﺯ)‪ (١‬ﺇﻟﻰ ﺍﻟﻤﺼﻠﻰ‪ ،‬ﻟﻤﻌﻨﻰ ﺍﺳﺘﻐﻨﺎﺀ ﺍﻟﻔﻘﺎﺭ ﺑﻬﺎ ﻓﻲ‬ ‫ﺗﻌﺒﺪﺍ ﻣﻨﻪ ﻟﻌﺒﺎﺩﻩ‬ ‫ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻳﺨﺮﺝ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﺘﺄﻭﻳﻞ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﺭﺍﺩ ﺑﺎﻟﺰﻛﺎﺓ ‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻴﺴﺘﻐﻨﻲ ﺍﻟﻔﻘﺮﺍﺀ ﻣﻊ ﺍﻷﻏﻨﻴﺎﺀ‪.‬‬ ‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﺤﺪﻳﺚ‪ :‬ﻟﻮ ﺃﻥ ﺃﻫﻞ ﺍﻷﻣﻮﺍﻝ ﺃﺧﺮﺟﻮﺍ ﺟﻤﻴﻊ ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻬﻢ‬ ‫ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﺍﻟﻤﻔﺮﻭﺿﺔ‪ ،‬ﻭﺑﺜﻮﻫﺎ ﻓﻲ ﺍﻟﻔﻘﺮﺍﺀ ﺑﺠﻤﻠﺘﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﻣﺎ ﻳﺆﻣﺮ ﺑﻪ‪،‬‬ ‫ﻭﺃﺧﺬﻫﺎ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻗﺘﺼﺪﻭﺍ ﻓﻴﻬﺎ ﺑﺎﻟﻘﺼﺪ ﻓﻲ ﺇﻧﻔﺎﻗﻬﺎ ﻓﻲ ﻣﻌﺎﺷﻬﻢ ﻭﺣﺎﺟﺘﻬﻢ ﺑﻐﻴﺮ‬ ‫ﺇﺳﺮﺍﻑ ﻣﻨﻬﻢ ﻓﻴﻬﺎ‪ ،‬ﻟﻢ ﻳﺒﻖ ﻓﻘﻴﺮ ﺇﻻ ﺍﺳﺘﻐﻨﻰ‪ ،‬ﻭﻟﻜﻦ ﻟﻢ ﻳﺒﺮ ﺍﻷﻏﻨﻴﺎﺀ ﻓﻲ‬ ‫ﺇﺧﺮﺍﺟﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻨﺼﻔﻮﺍ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﻓﻲ ﺟﻤﻴﻊ ﺃﺩﺍﺋﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻘﺘﺼﺪ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻲ‬ ‫ﺇﻧﻔﺎﻗﻬﺎ ﺑﻘﺪﺭ ﺣﺎﺟﺘﻬﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﺻﺎﺭ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻷﻏﻨﻴﺎﺀ ﻣﻘﺼﺮﻳﻦ ﻓﻲ ﺇﺻﺎﺑﺔ ﻭﺟﻪ‬ ‫ﺍﻟﻌﺪﻝ ﻓﻴﻬﺎ‪ ،‬ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺼﺎﻟﺤﻴﻦ‪ ،‬ﻭﻫﻦ ﺍﻷﻗﻞ‪.‬‬ ‫ﻓﻠﻮ ﺃﻥ ﻏﻨ ‪‬ﻴﺎ ﺣﺎﺳﺐ ﻧﻔﺴﻪ ﻓﻲ ﺟﻤﻴﻊ ﻣﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﻣﻦ ﺣﻘﻮﻕ ﺍﷲ ﻭﺣﻘﻮﻕ‬ ‫ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻟﻢ ﻳﺨﻦ ﻣﻨﻬﺎ ﺷﻴ ﺌﺎ‪ ،‬ﻭﻟﻢ ﻳﻘﺼﺮ ﻓﻲ ﺷﻲﺀ ﻷﺩﺍﻡ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ ﻧﻌﻤﻪ‬ ‫ﻓﻘﻴﺮﺍ ﺍﻗﺘﻨﻊ ﺑﻤﺎ ﺁﺗﺎﻩ ﺍﷲ ﻣﻦ‬ ‫ﻭﻟﻢ ﻳﻨﺰﻋﻬﺎ ﻣﻨﻪ‪ ،‬ﻭﻣﺘﻌﻪ ﺑﻜﻔﺎﻳﺘﻪ ﺇﻟﻰ ﻣﻤﺎﺗﻪ‪ ،‬ﻭﻟﻮ ﺃﻥ ‬ ‫ﻓﻀﻠﻪ‪ ،‬ﻭﺍﻗﺘﺼﺪ ﻓﻴﻪ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﻜﻮﻥ ﻟﻪ ﺑﻪ ﻛﻔﺎﻳﺔ‪ ،‬ﻟﻔﺘﺢ ﺍﷲ ﻟﻪ ﻭﺭﺯﻗﻪ‪ ،‬ﻭﺁﺗﺎﻩ‬ ‫ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺤﺘﺴﺐ)‪.(٢‬‬ ‫‪ ٣١٠‬أ‪=Z‬ب و‪$%‬ب ;‪ 60‬ا‪:ON‬‬ ‫ﺫﻛﺮ ﺍﻹﻣﺎﻡ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ ﺃﺳﺒﺎﺏ ﻟﻮﺟﻮﺏ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺳﺒﺎﺏ‬ ‫ﺍﻟﻮﺟﻮﺏ ﺷﻴﺌﺎﻥ‪ ،‬ﻭﻋﻨﺪ ﺃﺑﻲ ﺇﺳﺤﺎﻕ ﺛﻼﺛﺔ‪:‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ .‬ﻭﺯﺍﺩ ﺃﺑﻮ ﺩﺍﻭﺩ‪» :‬ﻭﻛﺎﻥ‬ ‫ﺍﺑﻦ ﻋﻤﺮ ﻳﺆﺩﻳﻬﺎ ﻗﺒﻞ ﺫﻟﻚ ﺑﺎﻟﻴﻮﻡ ﻭﺍﻟﻴﻮﻣﻴﻦ«‪.‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ١٧٥/٤ :‬ ‪ ،١٧٦‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٢٥٣/٢١ :‬ ‪.٢٥٤‬‬ ‫‪393‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫‪ ٣١١‬ا‪ A=T‬اﻷول‪) :‬ا‪:(R-‬‬ ‫ﻭﻗﺪ ﺍﺷﺘﺮﻃﻪ ﺍﻷﻛﺜﺮ ﻣﻨﺎ‪ ،‬ﻭﺑﻪ ﺟﺰﻡ ﺃﺑﻮ ﺳﻌﻴﺪ ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻭﻏﻴﺮﻫﻤﺎ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ‪ :‬ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺇﻧﻤﺎ ﺍﻟﺼﺪﻗﺎﺕ ﻟﻠﻔﻘﺮﺍﺀ ﻟﻴﺴﺖ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺎﻟﻔﻘﻴﺮ‬ ‫ﻟﻴﺲ ﻋﻠﻴﻪ ﻋﻦ ﻧﻔﺴﻪ ﻭﻋﻦ ﻋﻴﺎﻟﻪ ﺯﻛﺎﺓ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﺤﺘﺎﺟﻴﻦ ﻓﻘﺮﺍﺀ‪.‬‬ ‫ﻭﻫﻮ ﻣﻘﺘﻀﻰ ﻣﺬﻫﺐ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﺑﻮﺟﻮﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻘﻴﺮ ﻭﺍﻟﻐﻨﻲ‪.‬‬ ‫ﻭﻧﺴﺐ ﺇﻟﻰ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻭﺃﺑﻲ ﺍﻟﻌﺎﻟﻴﺔ ﻋﺎﻣﺮ ﺍﻟﺸﻌﺒﻲ ﻭﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ‬ ‫ﻭﻣﺤﻤﺪ ﺑﻦ ﺳﻴﺮﻳﻦ ﻭﺃﺑﻲ ﺛﻮﺭ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪.‬‬ ‫ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﺃﻣﺮ ﺍﻟﺴﺎﺋﻞ ﺃﻥ ﻳﺒﻴﻊ ﺛﻮﺑﻴﻪ ﺍﻟﺠﻴﺪﻳﻦ ﻭﻳﺸﺘﺮﻱ ﺩﻭﻧﻬﻤﺎ‪،‬‬ ‫ﻭﻳﺨﺮﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ‪ :‬ﺣﻔﻈﻨﺎ ﺃﻧﻪ ﻳﺨﺮﺝ ﺍﻟﻔﻄﺮﺓ ﻣﺎ ﻟﻢ ﻳﺘﺤﻤﻠﻬﺎ ﺑﺪﻳﻦ‪ ،‬ﺃﻭ ﻳﻀﻴﺮ ﺑﻌﻴﺎﻝ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﺃﻗﻮﻝ‪ :‬ﺇﻥ ﺃﺧﺮﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻓﺨﺎﻑ ﺃﻥ ﻳﻀﻴﺮ ﺑﻌﻴﺎﻟﻪ ﺑﻨﻘﺼﺎﻥ ﺍﻟﺘﻤﺮ‬ ‫ﺇﺧﺮﺍﺟﺎ‪.‬‬ ‫‬‫ﻋﻦ ﻣﺆﻭﻧﺘﻬﻢ ﻓﻼ ﺃﺭﻯ ﻋﻠﻴﻪ‬ ‫ﻗﻴﻞ ﻟﺒﻌﻀﻬﻢ‪ :‬ﺭﺟﻞ ﻳﺪﺭﻛﻪ ﺍﻟﻔﻄﺮ ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﻣﺎ ﻳﺨﺮﺟﻬﺎ‪ ،‬ﻭﻟﻪ ﺯﺭﺍﻋﺔ ﻟﻢ‬ ‫ﺗﺪﺭﻙ‪ ،‬ﻭﻟﻪ ﻣﺎﻝ ﻭﺣﻴﻮﺍﻥ‪ :‬ﺃﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺤﻤﻞ ﺫﻟﻚ ﺑﺪﻳﻦ ﻓﻲ ﺯﺭﺍﻋﺘﻪ ﻭﻏﻠﺔ ﻣﺎﻟﻪ ﺃﻭ‬ ‫ﻳﺒﻴﻊ ﻣﻦ ﻣﺎﻟﻪ ﺃﻡ ﻻ؟‬ ‫ﻗﺎﻝ‪ :‬ﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺒﻴﻊ ﻣﻦ ﻣﺎﻟﻪ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻻ ﺷﻴ ﺌﺎ ﻣﻦ‬ ‫ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﻭﻻ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﺤﻤﻠﻬﺎ ﺑﺪﻳﻦ‪ ،‬ﻭﻻ ﻳﻀﻴﺮ ﺑﻌﻴﺎﻟﻪ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﺧﻼﻑ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ ‪ ƒ‬ﻓﺈﻥ ﺍﻟﺴﺎﺋﻞ ﺇﻟﻰ ﺍﻟﺜﻮﺑﻴﻦ‬ ‫ﺃﺣﻮﺝ ﻣﻨﻪ ﺇﻟﻰ ﺍﻟﺤﻴﻮﺍﻥ ﻭﻧﺤﻮﻩ ﻣﻦ ﺍﻟﻤﺎﻝ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪394‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﻣﻦ ﻗﻮﻣﻨﺎ‪ :‬ﻟﻴﺲ ﻋﻠﻰ ﻣﻦ ﻳﺤﻞ ﻟﻪ‬ ‫ﺍﻟﺼﺪﻗﺔ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪.‬‬ ‫ﻭﻫﻮ ﻣﻌﻨﻰ ﻗﻮﻟﻬﻢ‪» :‬ﻻ ﻳﺄﺧﺬﻫﺎ ﻣﻦ ﻳﺨﺮﺟﻬﺎ«)‪.(١‬‬ ‫‪ N; ٣١٢‬ا‪:.-‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺛﻢ ﺍﺧﺘﻠﻒ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻟﻐﻨﻰ ﻓﻲ ﺻﻔﺘﻪ‪:‬‬ ‫ﻓﻀﻞ ﻋﻦ‬ ‫ﻓﻘﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻤﺒﺎﺭﻙ ﻭﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻫﻮ ﻣﻦ ‬ ‫ﻧﻈﺮﺍ ﻋﻠﻰ ﺃﻥ ﺍﻟﻐﻨﻰ ﻓﻲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‬ ‫ﻗﻮﺗﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻗﻮﺕ ﻣﻦ ﻳﻘﻮﺗﻪ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﻭﻟﻴﻠﺘﻪ ‬ ‫ﻏﻴﺮ ﺍﻟﻐﻨﻰ ﺍﻟﻤﺘﻌﺎﺭﻑ ﻭﺇﻧﻤﺎ ﻫﻮ ﻣﻄﻠﻖ ﺍﻟﻴﺴﺎﺭ ﻟﻘﻮﻟﻪ ﮊ‪» :‬ﺃﻏﻨﻮﻫﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ«‪.‬‬ ‫ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻪ ﻓﻲ ﺿﺒﻂ ﺍﻟﻴﺴﺎﺭ ﻭﺍﻹﻋﺴﺎﺭ ﺇﻻ ﻫﺬﺍ‬ ‫ﺍﻟﻘﺪﺭ‪.‬‬ ‫‬ ‫ﻓﺎﺿﻼ ﻋﻦ ﻣﺴﻜﻨﻪ ﻭﻋﺒﺪﻩ ﺍﻟﺬﻱ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ‬ ‫ﻭﺍﻋﺘﺒﺮ ﺑﻌﻀﻬﻢ ﻛﻮﻥ ﺍﻟﺼﺎﻉ‬ ‫ﻓﻲ ﺧﺪﻣﺘﻪ‪.‬‬ ‫ﻭﺟﻬﺎ‪ :‬ﺃﻥ ﻋﺒﺪ ﺍﻟﺨﺪﻣﺔ ﻻ ﻳﺒﺎﻉ ﻓﻲ ﺍﻟﻔﻄﺮﺓ ﻛﻤﺎ ﻻ ﻳﺒﺎﻉ ﻓﻲ‬ ‫‬‫ﻭﺣﻜﻰ ﺑﻌﻀﻬﻢ‬ ‫ﺍﻟﻜﻔﺎﺭﺓ‪.‬‬ ‫ﻧﺼﺎﺑﺎ ﺃﻭ ﻣﺎ ﻗﻴﻤﺘﻪ ﻧﺼﺎﺏ‬ ‫‬‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻻ ﺗﺠﺐ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﻣﻠﻚ‬ ‫ﻓﺎﺿﻞ ﻋﻦ ﻣﺴﻜﻨﻪ ﻭﺃﺛﺎﺛﻪ ﻭﺛﻴﺎﺑﻪ ﻭﻓﺮﺳﻪ ﻭﺳﻼﺣﻪ ﻭﻋﺒﺪﻩ‪ ،‬ﻭﻻ ﻳﺸﺘﺮﻁ ﺍﻟﻨﻤﺎﺀ ﺇﺫ‬ ‫ﻫﻮ ﺷﺮﻁ ﻓﻲ ﻭﺟﻮﺏ ﺯﻛﺎﺓ ﺍﻟﻤﺎﻝ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺮﻳﺪﺓ‪ :‬ﻟﻢ ﻳﺪﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻨﺼﺎﺏ ﻓﻴﻬﺎ ﻷﻧﻬﺎ ﺯﻛﺎﺓ ﺑﺪﻧﻴﺔ‬ ‫ﻻ ﻣﺎﻟﻴﺔ‪.‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٢٦٦/١٥ :‬ ‪.٢٦٧‬‬ ‫‪395‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﺒﺪﺭﻱ‪ :‬ﻻ ﻳﺤﻔﻆ ﻫﺬﺍ ﻋﻦ ﻏﻴﺮ ﺃﺑﻲ ﺣﻨﻴﻔﺔ‪.‬‬ ‫ﺩﻳﻨﺎﺭﺍ‬ ‫‬‫ﻭﺣﻜﻰ ﺍﺑﻦ ﺣﺰﻡ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﻦ ﻛﺎﻥ ﻟﻪ ﺧﻤﺴﻮﻥ‬ ‫ﻓﻬﻮ ﻏﻨﻲ ﻭﺇﻻ ﻓﻬﻮ ﻓﻘﻴﺮ‪.‬‬ ‫ﺩﺭﻫﻤﺎ‪.‬‬ ‫‬‫ﻗﺎﻝ‪ :‬ﻭﻗﺎﻝ ﻏﻴﺮﻩ‪:‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺭ ﺩ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺘﻌﺎﺭﻑ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﻐﻨﻰ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺣﺎﻟﻪ ﻓﻲ ﺍﻟﺘﻌﺎﺭﻑ ﺃﻧﻪ ﻏﻨﻲ ﻓﻼ ﺃﻧﻈﺮ ﻓﻲ ﻣﺎ ﻳﺤﺪﺙ‬ ‫ﺑﻤﺎﻟﻪ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﺃﺣﻜﺎﻣﻪ ﺃﺣﻜﺎﻡ ﻳﻮﻣﻪ ﻓﻲ ﻣﺎﻟﻪ ﻭﻋﻴﺎﻟﻪ‪.‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻳﺨﺮﺟﻬﺎ ﻣﺎ ﻟﻢ ﻳﻀﺮ ﺑﻌﻴﺎﻟﻪ ﺇﻟﻰ ﺷﻬﺮ‪.‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻣﻦ ﺍﻟﺜﻤﺮﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﻭﻏﻴﺮﻩ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺗﻠﺰﻡ ﻣﻦ ﻻ ﻳﻀﺮ ﺑﻌﻴﺎﻟﻪ ﻓﻲ ﻣﺆﻭﻧﺘﻬﻢ‬ ‫ﻭﻗﻮﺗﻬﻢ ﺇﻟﻰ ﺳﻨﺔ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ‪ :‬ﻷﻧﻤﺎ ﻫﻲ ﻣﻦ ﺍﻷﻏﻨﻴﺎﺀ ﻟﻠﻔﻘﺮﺍﺀ‪.‬‬ ‫ﻗﻴﻞ ﻷﺑﻲ ﺳﻌﻴﺪ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻌﻪ ﻣﺎ ﻳﻜﻔﻴﻪ ﻟﺴﻨﺘﻪ‪ ،‬ﻭﻣﻌﻪ ﻓﻀﻞ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ :‬ﻫﻞ‬ ‫ﺗﻠﺰﻣﻪ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻊ ﺑﻼ ﺍﺧﺘﻼﻑ؟‬ ‫ﻗﺎﻝ‪ :‬ﻫﻜﺬﺍ ﻋﻨﺪﻱ ﻣﻦ ﺑﻌﺪ ﻗﻀﺎﺀ ﺩﻳﻨﻪ ﻭﺗﺒﻌﺎﺗﻪ ﻭﺃﺩﺍﺀ ﻣﺎ ﻳﻠﺰﻣﻪ ﻣﻦ ﺣﻘﻮﻕ ﺍﷲ‬ ‫ﻭﺣﻘﻮﻕ ﻋﺒﺎﺩﻩ ﻓﻲ ﺳﻨﺘﻪ ﺑﻼ ﻣﺨﺎﻃﺮﺓ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻻ ﻋﻴﺎﻟﻪ ﻋﻠﻰ ﻣﺎ ﻳﺘﻌﺎﺭﻑ ﺃﻧﻪ‬ ‫ﻏﻨﻰ‪.‬‬ ‫ﺍﺣﺘﺞ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﻮﺟﻮﺑﻬﺎ ﻣﻄﻠﻘﺎ ﺑﺤﺪﻳﺚ ﺃﻧﺲ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻳﻘﻮﻝ‪:‬‬ ‫»ﺻﻮﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻣﻌﻠﻖ ﺑﻴﻦ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻭﻻ ﻳﺮﻓﻊ ﺇﻻ ﺑﺰﻛﺎﺓ ﺍﻟﻔﻄﺮ«)‪.(١‬‬ ‫)‪ (١‬ﻋﺰﺍﻩ ﺍﻟﺴﻴﻮﻃﻲ ﻓﻲ »ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ« ﻻﺑﻦ ﺷﺎﻫﻴﻦ ﻓﻲ »ﺗﺮﻏﻴﺒﻪ«‪ ،‬ﻭﺿﻌﻔﻪ ﺍﻟﻤﻨﺎﻭﻱ ﻭﺍﻷﻟﺒﺎﻧﻲ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪396‬‬ ‫ﻃﻬﺮﺍ ﻟﻠﺼﻴﺎﻡ‬ ‫ﻭﺑﺤﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﻓﺮﺽ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ‬ ‫ﻣﻦ ﺍﻟﻠﻐﻮ‪ ...‬ﺇﻟﺦ)‪.(١‬‬ ‫ﻭﺑﺤﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺑﻲ ﺻﻐﻴﺮ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﮊ‪» :‬ﺻﺎﻉ ﻣﻦ‬ ‫ﺑﺮ ﺃﻭ ﻗﻤﺢ ﻋﻦ ﻛﻞ ﺍﺛﻨﻴﻦ‪ ،‬ﺻﻐﻴﺮ ﺃﻭ ﻛﺒﻴﺮ‪ ،‬ﺣﺮ ﺃﻭ ﻋﺒﺪ‪ ،‬ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ‪ ،‬ﺃﻣﺎ ﻏﻨﻴﻜﻢ‬ ‫ﻓﻴﺰﻛﻴﻪ ﺍﷲ‪ ،‬ﻭﺃﻣﺎ ﻓﻘﻴﺮﻛﻢ ﻓﻴﺮﺩ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻤﺎ ﺃﻋﻄﺎﻩ«)‪.(٢‬‬ ‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺇﻃﻼﻕ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ ﻓﺈﻧﻬﺎ ﻟﻢ ﺗﺨﺼﺺ ﻏﻨ ‪‬ﻴﺎ ﻣﻦ ﻓﻘﻴﺮ‪.‬‬ ‫ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺤﺪﻳﺚ ﺃﻧﺲ‪ :‬ﺃﻥ ﺍﻟﺮﻓﻊ ﻛﻨﺎﻳﺔ ﻋﻦ ﻗﺒﻮﻝ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺗﻮﻗﻒ ﺍﻟﻘﺒﻮﻝ ﻋﻠﻰ ﻓﻌﻞ ﺷﻲﺀ ﻭﺟﺐ ﺇﺗﻴﺎﻧﻪ ﻷﻥ ﺍﻟﻤﻄﻠﻮﺏ ﻓﻲ ﺍﻟﻜﻞ ﺭﺿﻰ ﺍﷲ‪.‬‬ ‫ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺤﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﻥ ﻃﻬﺮ ﺍﻟﺼﻴﺎﻡ ﻣﻄﻠﻮﺏ ﻣﻦ ﻛﻞ ﺻﺎﺋﻢ‪.‬‬ ‫ﻭﻣﻦ ﻟﻢ ﻳﻮﺟﺒﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻗﺎﻟﻮﺍ‪ :‬ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺇﻳﻤﺎﺀ ﺇﻟﻰ ﺗﻔﺼﻴﻞ‪.‬‬ ‫ﻓﺎﻟﻔﻘﺮﺍﺀ ﻋﻤﺎﻟﻬﻢ ﻣﻄﻬﺮﺓ‪ ،‬ﻭﺳﻴﺌﺎﺗﻬﻢ ﻣﻐﻔﻮﺭﺓ ﻣﻦ ﻏﻴﺮ ﺻﺪﻗﺔ‪ ،‬ﻭﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻥ‬ ‫ﺃﻛﺜﺮ ﻭﻗﻮﻉ ﺍﻟﻠﻐﻮ ﻭﺍﻟﺮﻓﺚ ﺇﻧﻤﺎ ﻫﻮ ﻣﻦ ﺍﻷﻏﻨﻴﺎﺀ‪.‬‬ ‫ﻭﻟﻌﻠﻬﻢ ﻳﻘﻮﻟﻮﻥ ﻣﺜﻞ ﺫﻟﻚ ﻓﻲ ﺭﻓﻊ ﺍﻷﻋﻤﺎﻝ‪.‬‬ ‫ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺤﺪﻳﺚ ﺍﺑﻦ ﺃﺑﻲ ﺻﻐﻴﺮ ﻇﺎﻫﺮ‪ ،‬ﻓﺈﻧﻪ ﺻﺮﻳﺢ ﻓﻲ ﺍﻟﻔﻘﺮﺍﺀ‬ ‫ﻏﻴﺮ ﺃﻥ ﺍﻟﻤﺸﺘﺮﻃﻴﻦ ﻟﻠﻐﻨﻰ ﺗﺄﻭﻟﻮﺍ ﻗﻮﻟﻪ‪» :‬ﻭﺃﻣﺎ ﻓﻘﻴﺮﻛﻢ« ﻭﺻﺮﻓﻮﻩ ﻋﻦ ﻇﺎﻫﺮﻩ‬ ‫ﻓﻘﻴﺮﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺃﻛﺎﺑﺮ ﺍﻷﻏﻨﻴﺎﺀ‪.‬‬ ‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﺳﻤﺎﻩ ‬ ‫ﺍﺣﺘﺞ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﻮﺟﻮﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻐﻨﻲ ﻓﻘﻂ ﺑﻘﻮﻟﻪ ﮊ‪» :‬ﻻ ﺻﺪﻗﺔ ﺇﻻ ﻋﻦ ﻇﻬﺮ‬ ‫ﻋﻨﻰ‪ ،‬ﻭﺍﺑﺪﺃ ﺑﻤﻦ ﺗﻌﻮﻝ«)‪.(٣‬‬ ‫)‪ (١‬ﺳﺒﻖ ﺗﺨﺮﻳﺠﻪ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺛﻌﻠﺒﺔ ﺃﻭ ﺛﻌﻠﺒﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺑﻲ ﺻﻌﻴﺮ ﻋﻦ ﺃﺑﻴﻪ‪.‬‬ ‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﺑﺴﻨﺪﻫﻤﺎ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ‪ ƒ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﮊ ‪» :‬ﺧﻴﺮ ﺍﻟﺼﺪﻗﺔ ﻣﺎ ﻛﺎﻥ ﻋﻦ‬ ‫ﻇﻬﺮ ﻏﻨﻰ ﻭﺍﺑﺪﺃ ﺑﻤﻦ ﺗﻌﻮﻝ«‪.‬‬ ‫‪397‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻫﺬﺍ ﻏﻨ ‪‬ﻴﺎ ﻓﻼ ﺗﻠﺰﻣﻪ ﺍﻟﺼﺪﻗﺔ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺟﺎﺀ ﻓﻲ ﺍﻟﺨﺒﺮ‪:‬‬ ‫»ﺍﻏﻨﻮﺍ ﻋﻦ ﺍﻟﻤﺴﺄﻟﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ« ﻭﺍﻹﻏﻨﺎﺀ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻐﻨﻰ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ‪ :‬ﺇﻧﻤﺎ ﺍﻟﺼﺪﻗﺎﺕ ﻟﻠﻔﻘﺮﺍﺀ ﻟﻴﺴﺖ ﻋﻠﻴﻬﻢ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﺎﻟﻜﻲ‪ :‬ﺍﻟﻔﻘﻴﺮ ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺃﻣﺮ ﺍﻟﻨﺒﻲ ﮊ ﺑﺄﺧﺬﻫﺎ‬ ‫ﻣﻨﻪ‪ ،‬ﻭﺇﻧﻤﺎ ﺃﻣﺮ ﺑﺈﻋﻄﺎﺋﻬﺎ ﻟﻪ‪.‬‬ ‫ﻭﺣﺪﻳﺚ ﺛﻌﻠﺒﺔ ﻻ ﻳﻌﺎﺭﺽ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﺎﺡ ﻭﻻ ﺍﻷﺻﻮﻝ ﺍﻟﻘﻄﻴﻌﺔ ﻭﻗﺪ‬ ‫ﻗﺎﻝ‪» :‬ﻻ ﺻﺪﻗﺔ ﺇﻻ ﻋﻦ ﻇﻬﺮ ﻏﻨﻰ‪ ،‬ﻭﺍﺑﺪﺃ ﺑﻤﻦ ﺗﻌﻮﻝ« ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻫﺬﺍ ﻏﻨ ‪‬ﻴﺎ ﻓﻼ‬ ‫ﺗﻠﺰﻣﻪ ﺍﻟﺼﺪﻗﺔ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﺮﺍﻗﻲ‪ :‬ﻭﻫﻮ ﺿﻌﻴﻒ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺘﻤﺴﻚ ﻓﻲ ﺫﻟﻚ ﺑﺤﺪﻳﺚ ﺛﻌﻠﺒﺔ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻫﻮ ﺑﺎﻟﻌﻤﻮﻡ ﺍﻟﺬﻱ ﻓﻲ ﻗﻮﻟﻪ‪» :‬ﻓﺮﺽ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻣﻦ ﺭﻣﻀﺎﻥ ﻋﻠﻰ‬ ‫ﺍﻟﻨﺎﺱ« ﺇﻻ ﺃﻧﺎ ﺍﻋﺘﺒﺮﻧﺎ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺼﺎﻉ ﻟﻤﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺎﻣﺔ‪ .‬ﻓﺄﺧﺮﺟﻨﺎ‬ ‫ﻋﻦ ﺫﻟﻚ ﺍﻟﻌﺎﺟﺰ ﻋﻨﻪ)‪.(١‬‬ ‫‪ ٣١٣‬ا‪ A=T‬ا‪) :.b‬د]‪$‬ل ا‪:(t6$‬‬ ‫ﻓﺈﻥ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ﺳﺒﺐ ﻟﺘﻌﻠﻖ ﺍﻟﻮﺟﻮﺏ ﺑﺎﻟﺬﻣﺔ ﻛﺎﻟﺰﻭﺍﻝ ﺳﺒﺐ ﻟﻮﺟﻮﺏ‬ ‫ﺻﻼﺓ ﺍﻟﻈﻬﺮ‪.‬‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻫﻮ ﺳﺒﺐ ﻟﻮﺟﻮﺏ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪:‬‬ ‫ﻓﺎﻟﺬﻱ ﺟﺰﻡ ﺑﻪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﺃﻓﺘﻰ ﺑﻤﻘﺘﻀﺎﻩ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﻫﻮ ﺭﺅﻳﺔ‬ ‫ﺍﻟﻬﻼﻝ ﻓﻲ ﻟﻴﻠﺔ ﺷﻮﺍﻝ‪.‬‬ ‫ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺣﻤﺪ ﻭﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﺠﺪﻳﺪ‪ ،‬ﻭﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﻴﻦ‬ ‫ﻋﻦ ﻣﺎﻟﻚ‪.‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٢٦٧/١٥ :‬ ‪.٢٧٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪398‬‬ ‫ﻟﻜﻦ ﻭﻗﻊ ﻓﻲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻤﻨﻘﻮﻟﺔ ﻋﻨﻬﻢ ﻣﻜﺎﻥ ﺭﺅﻳﺔ ﺍﻟﻬﻼﻝ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‬ ‫ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﻭﺍﺣﺪ‪.‬‬ ‫ﻭﺍﻋﺘﻠﻮﺍ ﻟﺬﻟﻚ ﺑﺄﻧﻪ ﻭﻗﺖ ﺍﻟﻔﻄﺮ ﻣﻦ ﺭﻣﻀﺎﻥ‪.‬‬ ‫ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻴﻪ ﺑﺮﻭﺍﻳﺔ ﻣﺎﻟﻚ ﻋﻦ ﻧﺎﻓﻊ )ﻓﺮﺽ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻣﻦ‬ ‫ﺭﻣﻀﺎﻥ(‪.‬‬ ‫‪‬‬ ‫ﻣﺤﻼ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻭﻗﺖ ﻭﺟﻮﺑﻬﺎ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻣﻦ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﻷﻥ ﺍﻟﻠﻴﻞ ﻟﻴﺲ‬ ‫ﻟﻠﺼﻮﻡ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺘﺒﻴﻦ ﺍﻟﻔﻄﺮ ﺍﻟﺤﻘﻴﻘﻲ ﺑﺎﻷﻛﻞ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪.‬‬ ‫ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﻠﻴﺚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻓﻲ ﺍﻟﻘﺪﻳﻢ‪.‬‬ ‫ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﻋﻠﻴﻪ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪.‬‬ ‫ﻭﻳﻘﻮﻳﻪ ﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ ﻓﻲ ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ »ﻭﺃﻣﺮ ﺑﻬﺎ ﺃﻥ ﺗﺆﺩﻯ ﻗﺒﻞ ﺧﺮﻭﺝ‬ ‫ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻟﺼﻼﺓ«‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻤﺎﺯﺭﻱ‪ :‬ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺨﻼﻑ ﻳﺒﻨﻰ ﻋﻠﻰ ﺃﻥ ﻗﻮﻟﻪ‪» :‬ﺍﻟﻔﻄﺮ ﻣﻦ ﺭﻣﻀﺎﻥ«‬ ‫ﺍﻟﻔﻄﺮ ﺍﻟﻤﻌﺘﺎﺩ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﺸﻬﺮ ﻓﻴﻜﻮﻥ ﺍﻟﻮﺟﻮﺏ ﺑﺎﻟﻐﺮﻭﺏ ﺃﻭ ﺍﻟﻔﻄﺮ ﺍﻟﻄﺎﺭﺉ ﺑﻌﺪ‬ ‫ﻓﻴﻜﻮﻥ ﺑﻄﻠﻮﻉ ﺍﻟﻔﺠﺮ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺩﻗﻴﻖ ﺍﻟﻌﻴﺪ‪ :‬ﺍﻻﺳﺘﺪﻻﻝ ﺑﺬﻟﻚ ﻟﻬﺬﺍ ﺍﻟﺤﻜﻢ ﺿﻌﻴﻒ ﻷﻥ ﺍﻹﺿﺎﻓﺔ‬ ‫ﺇﻟﻰ ﺍﻟﻔﻄﺮ ﻻ ﺗﺪﻝ ﻋﻠﻰ ﻭﻗﺖ ﺍﻟﻮﺟﻮﺏ ﺑﻞ ﺗﻘﺘﻀﻲ ﺇﺿﺎﻓﺔ ﻫﺬﻩ ﺍﻟﺰﻛﺎﺓ ﺇﻟﻰ ﺍﻟﻔﻄﺮ‬ ‫ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺃﻣﺎ ﻭﻗﺖ ﺍﻟﻮﺟﻮﺏ ﻓﻴﻄﻠﺐ ﻣﻦ ﺃﻣﺮ ﺁﺧﺮ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻳﺪﻝ ﻋﻠﻴﻪ ﺣﻜﻤﺔ ﻣﺸﺮﻭﻋﻴﺘﻬﺎ ﻷﻧﻬﺎ ﻃﻬﺮﺓ ﻟﻠﺼﻴﺎﻡ ﻛﻤﺎ ﻓﻲ ﺣﺪﻳﺚ‬ ‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺗﻌﻠﻖ ﺭﻓﻊ ﺍﻟﺼﻴﺎﻡ ﺑﻬﺎ ﻛﻤﺎ ﻓﻲ ﺣﺪﻳﺚ ﺃﻧﺲ‪ ،‬ﻓﺈﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬ ‫ﺍﻟﻄﻬﺮﺓ ﻭﺍﻟﺮﻓﻊ ﻳﻄﻠﺒﺎﻥ ﻟﻠﺼﻴﺎﻡ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻳﺘﺮﻗﺐ ﻭﺟﻮﺏ ﺍﻟﻤﻄﻬﺮ ﻭﺍﻟﺮﺍﻓﻊ‬ ‫ﻋﻠﻰ ﺗﻤﺎﻡ ﺍﻟﺼﻮﻡ‪.‬‬ ‫‪399‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﻻ ﻳﻨﺎﻓﻲ ﻫﺬﺍ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﻭﻗﺖ ﺇﺧﺮﺍﺟﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﮊ ﺃﻣﺮ ﺑﺰﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻗﺒﻞ‬ ‫ﺧﺮﻭﺝ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻭﻗﺖ ﺍﻷﺩﺍﺀ‪ ،‬ﻭﺍﻷﻭﻝ ﻭﻗﺖ ﺍﻟﻮﺟﻮﺏ‪.‬‬ ‫ﻭﻗﺪ ﻳﻜﻮﻥ ﻟﻠﺸﻲﺀ ﻭﻗﺖ ﻳﺠﺐ ﺑﺪﺧﻮﻟﻪ‪ ،‬ﻭﻭﻗﺖ ﻳﺴﺘﺤﺐ ﺃﺩﺍﺅﻩ ﻓﻴﻪ ﻛﻤﺎ ﺟﺎﺀ‬ ‫ﻓﻲ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻓﻲ ﺍﻟﺤﺮ ﺍﻟﺸﺪﻳﺪ ﻓﺈﻧﻪ ﺃﻣﺮ ﺑﺎﻹﺑﺮﺍﺩ ﻓﻴﻬﺎ ﻣﻊ ﺃﻥ ﻭﺟﻮﺑﻬﺎ ﺑﺎﻟﺰﻭﺍﻝ‬ ‫ﺇﺟﻤﺎ ﻋﺎ‪ ،‬ﻓﻜﺬﻟﻚ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺟﻮﺑﻬﺎ ﺑﺪﺧﻮﻝ ﻟﻴﻠﺔ ﺷﻮﺍﻝ‪ ،‬ﻭﻳﺴﺘﺤﺐ ﺗﺄﺧﻴﺮﻫﺎ‬ ‫ﺇﻟﻰ ﻣﺎ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻣﻦ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪...‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﻠﺰﻣﻪ ﺇﻻ ﺇﻥ ﻃﻠﻊ ﻋﻠﻴﻪ ﺍﻟﻔﺠﺮ‪.‬‬ ‫ﻋﺒﺪﺍ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ‪:‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﻦ ﺑﺎﻉ ‬ ‫ﻓﺈﻥ ﺃﺑﺎ ﺍﻟﻮﻟﻴﺪ ﻳﻘﻮﻝ‪ :‬ﻓﻄﺮﺗﻪ ﻋﻠﻰ ﺍﻟﺒﺎﺋﻊ‪.‬‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺍﻟﻤﺸﺘﺮﻱ‪.‬‬ ‫ﻭﻫﻮ ﻣﺒﻨﻲ ﻋﻠﻰ ﺭﺃﻱ ﻣﻦ ﺟﻌﻞ ﺳﺒﺐ ﺍﻟﻮﺟﻮﺏ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﻥ ﺑﺎﻋﻪ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻓﺈﻥ ﻓﻄﺮﺗﻪ ﻋﻠﻰ ﺍﻟﻤﺸﺘﺮﻱ‪.‬‬ ‫ﻭﻫﻮ ﻗﻮﻝ ﻫﺎﺷﻢ ﻭﻣﺴﺒﺢ‪ ،‬ﻭﻻ ﻧﻌﻠﻢ ﻓﻴﻪ ﺧﻼﻓﺎ‪.‬‬ ‫ﻓﺈﺫﺍ ﺑﺎﻋﻪ ﻗﺒﻞ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﻣﻦ ﻟﻴﻠﺔ ﺷﻮﺍﻝ ﻭﻛﺬﻟﻚ ﻣﻦ ﻣﺎﺕ ﻓﻲ ﺷﻬﺮ‬ ‫ﺭﻣﻀﺎﻥ ﻓﺈﻧﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﻓﻄﺮﺓ‪.‬‬ ‫ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ‪ :‬ﺃﻣﺎ ﺃﻧﺎ ﻓﻘﺪ ﺃﺧﺮﺟﺖ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﺃﻧﻪ ﺗﻄﻮﻉ ﺑﺎﻹﺧﺮﺍﺝ ﻋﻨﻪ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻟﻘﻮﻣﻨﺎ ﺃﻗﻮﺍﻝ ﺃﺧﺮﻯ‪:‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪400‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻧﻬﺎ ﺗﺠﺐ ﺑﻤﺠﻤﻮﻉ ﺍﻟﻮﻗﺘﻴﻦ‪ ،‬ﻳﻌﻨﻲ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﻭﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻲ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺧﺮﺟﻪ ﺑﻌﻀﻬﻢ ﻭﺍﺳﺘﻨﻜﺮﻩ ﺍﻟﺒﺎﻗﻮﻥ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﺎ ﻟﺒﻌﺾ ﺍﻟﻤﺎﻟﻜﻴﺔ ﻗﺎﻝ‪ :‬ﺗﺠﺐ ﺑﻄﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻳﻮﻡ ﺍﻟﻌﻴﺪ‪.‬‬ ‫ﻣﻮﺳﻌﺎ ﺁﺧﺮﻩ ﻏﺮﻭﺏ‬ ‫‬‫ﻭﺟﻮﺑﺎ‬ ‫‬‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻧﻬﺎ ﺗﺠﺐ ﺑﻐﺮﻭﺏ ﺍﻟﺸﻤﺲ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ‬ ‫ﺍﻟﺸﻤﺲ ﻣﻦ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﺸﺒﻪ ﻣﻌﻨﻰ ﻣﺎ ﺗﻘﺪﻡ‪.‬‬ ‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻧﻬﺎ ﺗﺠﺐ ﻋﻠﻰ ﻣﻦ ﺃﺩﺭﻙ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺇﻟﻰ ﺃﻥ ﻳﻌﻠﻮ ﺍﻟﻨﻬﺎﺭ‪.‬‬ ‫ﺣﻜﺎﻩ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ ﻋﻦ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ‪ :‬ﻭﻗﺘﻬﺎ ﺇﺛﺮ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺇﻟﻰ ﺃﻥ ﺗﺒﻴﺾ ﺍﻟﺸﻤﺲ ﻭﺗﺤﻞ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺻﺎﺣﺐ ﺍﻟﻘﻮﻝ ﺍﻟﻤﺘﻘﺪﻡ ﺃﺭﺍﺩ ﺑﻌﻠﻮ ﺍﻟﻨﻬﺎﺭ ﺑﻴﺎﺽ ﺍﻟﺸﻤﺲ ﺍﺗﺤﺪ ﻣﻊ‬ ‫ﻗﻮﻝ ﺍﺑﻦ ﺣﺰﻡ‪.‬‬ ‫ﻭﺇﻥ ﺃﺭﺍﺩ ﺷﻴ ﺌﺎ ﻏﻴﺮ ﺫﻟﻚ ﻓﻬﻮ ﻗﻮﻝ ﺧﺎﻣﺲ‪.‬‬ ‫ﻓﺈﺫﺍ ﺃﺿﻔﺘﻬﺎ ﺇﻟﻰ ﺍﻟﻘﻮﻟﻴﻦ ﺍﻟﻤﺘﻘﺪﻣﻴﻦ ﺻﺎﺭﺕ ﺳﺒﻌﺔ ﺃﻗﻮﺍﻝ)‪.(١‬‬ ‫‪ ٣١٤‬ا‪ A=T‬ا‪) :b‬ا‪:(4‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺫﻛﺮﻫﺎ ﺃﺑﻮ ﺇﺳﺤﺎﻕﺭﺣﻤﺔ ﺍﷲ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺃﻗﻮﻝ‪ :‬ﺇﻧﻬﺎﺃﻱ‪ :‬ﺍﻟﺤﺮﻳﺔﻟﻴﺴﺖ ﺑﺴﺒﺐ ﻟﻠﻮﺟﻮﺏ ﻭﺇﻧﻤﺎ ﻫﻲ ﺷﺮﻁ‬ ‫ﻟﺘﻌﻠﻘﻪ ﻓﻼ ﻳﺘﻌﻠﻖ ﺍﻟﻮﺟﻮﺏ ﺇﻻ ﻋﻠﻰ ﺣﺮ‪ ،‬ﻓﺎﻟﺤﺮ ﻫﻮ ﺍﻟﻤﺨﺎﻃﺐ ﺑﺄﺩﺍﺋﻬﺎ ﻋﻦ‬ ‫ﻧﻔﺴﻪ ﻭﻋﻦ ﻋﺒﺪﻩ‪.‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٢٧١/١٥ :‬ ‪.٢٧٤‬‬ ‫‪401‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻫﺬﺍ ﻫﻮ ﻗﻮﻝ ﺍﻟﺠﻤﻬﻮﺭ ﻣﻦ ﺍﻷﻣﺔ ﺣﺘﻰ ﻗﺎﻝ ﺍﺑﻦ ﻗﻼﻣﺔ‪ :‬ﻻ ﻧﻌﻠﻢ ﻓﻴﻪ ﺧﻼﻓﺎ‪.‬‬ ‫ﻭﺳﺒﻘﻪ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ ﻓﺤﻜﻰ ﻓﻴﻪ ﺍﻹﺟﻤﺎﻉ‪ ،‬ﻭﺍﺳﺘﺜﻨﻰ ﺍﻟﻤﻜﺎﺗﺐ ﻭﺍﻟﻤﻐﺼﻮﺏ‬ ‫ﻭﺍﻵﺑﻖ ﻭﺍﻟﻤﺸﺘﺮﻯ ﻟﻠﺘﺠﺎﺭﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺩﺍﻭﺩ ﺑﻮﺟﻮﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﺃﻥ ﻳﻤﻜﻦ‬ ‫ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻻﻛﺘﺴﺎﺏ ﻟﻬﺎ ﻛﻤﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻤﻜﻨﻪ ﻣﻦ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﻭﺧﺎﻟﻔﻪ ﺃﺻﺤﺎﺑﻪ ﻭﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺗﺠﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻭﻳﺘﺤﻤﻠﻪ ﺍﻟﺴﻴﺪ‪.‬‬ ‫ﻛﺬﺍ ﻧﻘﻞ ﻋﻦ ﺑﻌﺾ ﺍﻟﺤﻨﻔﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺤﻜﻲ ﻋﻦ ﺍﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ‬ ‫ﺍﻟﻘﺎﺿﻲ ﻣﻦ ﺍﻟﺤﻨﺎﺑﻠﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﻓﻲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ :‬ﻫﻞ ﺗﺠﺐ ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﺍﺑﺘﺪﺍﺀ ﺃﻭ ﺗﺠﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺛﻢ‬ ‫ﻳﺘﺤﻤﻠﻬﺎ ﺍﻟﺴﻴﺪ؟‬ ‫ﻭﺟﻬﺎﻥ ﻟﻠﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﺇﻟﻰ ﺍﻟﺜﺎﻧﻲ ﻧﺤﺎ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬ ‫ﻭﺣﺠﺔ ﺍﻟﻜﻼﻡ‪ :‬ﻇﺎﻫﺮ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﻓﺮﺽ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‬ ‫ﺻﺎ ﻋﺎ ﻣﻦ ﺗﻤﺮ ﺃﻭ ﺻﺎ ﻋﺎ ﻣﻦ ﺷﻌﻴﺮ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻭﺍﻟﺤﺮ‪ ...‬ﺇﻟﺦ‪.‬‬ ‫ﻣﺼﺮﺣﺎ ﺑﻪ ﻓﻲ‬ ‫‬‫ﻭﺃﺟﻴﺐ‪ :‬ﺑﺄﻥ )ﻋﻠﻰ( ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺑﻤﻌﻨﻰ )ﻋﻦ( ﻛﻤﺎ ﺟﺎﺀ‬ ‫ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ‪.‬‬ ‫ﻭﺍﺣﺘﺞ ﺍﻟﺠﻤﻬﻮﺭ ﺑﺸﻴﺌﻴﻦ‪ :‬ﻋﻘﻠﻲ ﻭﻧﻘﻠﻲ‪:‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻘﺼﻮﺩ ﺍﻷﺻﻠﻲ ﻣﻦ ﺍﻟﺘﻜﻠﻴﻒ ﺃﻥ ﻳﺼﺮﻑ ﺍﻟﻤﻜﻠﻒ‬ ‫ﻣﻨﻔﻌﺘﻪ ﻧﻔﺴﻬﺎ ﻟﻤﺎﻟﻜﻪ ﻭﻫﻮ ﺍﻟﺮﺏ ‪ 4‬ﺍﺑﺘﻼﺀ ﻟﻪ ﻟﺘﻈﻬﺮ ﻃﺎﻋﺘﻪ ﻣﻦ ﻋﺼﻴﺎﻧﻪ‪ ،‬ﻭﻟﺬﺍ‬ ‫ﻻ ﻳﺘﻌﻠﻖ ﺍﻟﺘﻜﻠﻴﻒ ﺇﻻ ﺑﻔﻌﻞ ﺍﻟﻤﻜﻠﻒ‪ ،‬ﻓﺈﺫﺍ ﻓﺮﺽ ﻛﻮﻥ ﺍﻟﻤﻜﻠﻒ ﻻ ﻳﻠﺰﻣﻪ ﺷﺮ ﻋﺎ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪402‬‬ ‫ﺷﺨﺼﺎ‬ ‫‬‫ﺻﺮﻑ ﺗﻠﻚ ﺍﻟﻤﻨﻔﻌﺔ ﺍﻟﺘﻲ ﻫﻲ ﻓﻲ ﻣﺎ ﻧﺤﻦ ﻓﻴﻪ ﻓﻌﻞ ﺍﻹﻋﻄﺎﺀ ﻭﺇﻧﻤﺎ ﻳﻠﺰﻡ‬ ‫ﺁﺧﺮ ﻟﺰﻡ ﺍﻧﺘﻘﺎﺀ ﺍﻻﺑﺘﻼﺀ ﺍﻟﺬﻱ ﻫﻮ ﻣﻘﺼﻮﺩ ﺍﻟﺘﻜﻠﻴﻒ ﻓﻲ ﺣﻖ ﺫﻟﻚ ﺍﻟﻤﻜﻠﻒ‪،‬‬ ‫ﻭﺛﺒﻮﺕ ﺍﻟﻔﺎﺋﺪﺓ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺫﻟﻚ ﺍﻵﺧﺮ ﻻ ﺗﺘﻮﻗﻒ ﻋﻠﻰ ﺍﻹﻳﺠﺎﺏ ﻋﻠﻰ ﺍﻷﻭﻝ‬ ‫ﻷﻥ ﺍﻟﺬﻱ ﻟﻪ ﻭﻻﻳﺔ ﺍﻹﻳﺠﺎﺩ ﻭﺍﻹﻋﺪﺍﻡ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻠﻒ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺴﻴﺪ ﺑﺴﺒﺐ ﻋﺒﺪ‬ ‫ﻣﻠﻜﻪ ﻟﻪ ﻣﻦ ﻓﻀﻠﻪ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻣﺒﻄﻞ ﻟﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺑﻮﺟﻮﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺛﻢ ﻳﺘﺤﻤﻠﻬﺎ ﺍﻟﺴﻴﺪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻨﻘﻠﻲ ﻓﺤﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻣﺮﻓﻮ ﻋﺎ‪» :‬ﻟﻴﺲ ﻓﻲ ﺍﻟﻌﺒﺪ ﺻﺪﻗﺔ ﺇﻻ ﺻﺪﻗﺔ‬ ‫ﺍﻟﻔﻄﺮ«)‪.(١‬‬ ‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻟﻪ‪» :‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﻓﻲ ﻋﺒﺪﻩ ﻭﻻ ﻓﺮﺳﻪ ﺻﺪﻗﺔ ﺇﻻ ﺻﺪﻗﺔ‬ ‫ﺍﻟﻔﻄﺮ ﻭﺍﻟﺮﻗﻴﻖ«)‪.(٢‬‬ ‫ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻟﻴﺴﺖ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﻭﺇﻧﻤﺎ ﻫﻲ ﻋﻠﻰ ﺳﻴﺪﻩ‪.‬‬ ‫ﻣﻌﺎ)‪.(٣‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻣﺒﻄﻞ ﻟﻘﻮﻝ ﺩﺍﻭﺩ ﻭﺍﻟﺸﺎﻓﻌﻲ ‬ ‫ﻭﻗﺎﻝ ﻓﻲ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻟﺤﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻓﻲ ﻗﻮﻟﻪ ﮊ ‪» :‬ﻋﻠﻰ‬ ‫ﺍﻟﺘﻨﺼﻴﺺ ﻋﻠﻰ ﺛﺒﻮﺗﻬﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ‬ ‫‬‫ﺍﻟﻐﺮﺽ ﻣﻦ ﺫﻛﺮ ﻫﺆﻻﺀ‬ ‫‬‫ﺍﻟﺤﺮ ﻭﺍﻟﻌﺒﺪ«‪:‬‬ ‫ﻣﺨﺎﻟﻔ ﺔ ﻟﺴﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧ ‪‬ﻴﺔ ﻭﺍﻟﻤﺎﻟﻴﺔ‪ ،‬ﺃ ‪‬ﻣﺎ ﺍﻟﺒﺪﻧﻴﺔ ﻓﺈﻧ‪‬ﻬﺎ ﻻ ﺗﺠﺐ ﻋﻠﻰ‬ ‫ﺍﻟﺼﺒﻴﺎﻥ ﻭﻻ ﺍﻟﻤﺠﺎﻧﻴﻦ‪ ،‬ﻭﺃ ‪‬ﻣﺎ ﺍﻟﻤﺎﻟﻴﺔ ﻓﺈﻧ‪‬ﻬﺎ ﻻ ﺗﺠﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‬ ‫‬ ‫ﺍﺳﺘﻘﻼﻻ ﺑﻮﺟﻮﺩ ﻣﺎ ﻳﻤﻜﻨﻪ ﺩﻓﻌﻪ‬‫ﺍﻟﺤﺮ ﻓﺈﻧ‪‬ﻬﺎ ﺗﺠﺐ ﻋﻠﻴﻪ‬‫‪‬‬‫ﺗﺠﺐ ﻋﻠﻰ ﺍﻟﻜ ‪‬ﻞ ﺃ ‪‬ﻣﺎ‬ ‫ﺍﻟﻌﺒﺪ ﻓﺈ ‪‬ﻥ ﺍﻟﻤﺨﺎﻃﺐ ﺑﺰﻛﺎﺗﻪ ﺳ ‪‬ﻴ ﺪﻩ‪،‬‬ ‫‬‫ﺑﻌﺪ ﺃﺩﺍﺀ ﺍﻟﻼﺯﻡ ﻣﻦ ﻣﺆﻭﻧﺔ ﺍﻟﻌﻴﺎﻝ‪ ،‬ﻭﺃ ‪‬ﻣﺎ‬ ‫ﻓﻤﻦ ﻣﺎﻝ‬‫ﻭﺇﻻ ‬ ‫ﻣﺎﻝ ﺩﻓﻌﻬﺎ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬‬ ‫ﻭﺃ ‪‬ﻣﺎ ﺍﻟﺼﻐﻴﺮ ﻓﻮﻟ ‪‬ﻴﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻠﺼﻐﻴﺮ ‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻣﺮﻓﻮ ﻋﺎ‪.‬‬ ‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺄﻟﻔﺎﻅ ﻣﺘﻘﺎﺭﺑﺔ‪.‬‬ ‫)‪ (٣‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٢٧٥/١٥ :‬ ‪.٢٧٧‬‬ ‫‪403‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺧﻼﻑ؛ ﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺃﻥ‬ ‫‬‫ﺍﻟﻮﻟﻲ ﺍﻟﺬﻱ ﻳﺠﺐ ﻋﻠﻴﻪ ﻣﺆﻭﻧ ﺘﻪ‪ ،‬ﻭﻓﻲ ﺍﻟﺰﻭﺟﺔ‬ ‫ﻳﺨﺮﺝ ﻋﻨﻬﺎ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧ‪ ‬ﻤﺎ ‬ ‫ﻳﻠﺰ ﻣﻬﺎ ﺑﻨﻔﺴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﻏﻨ ‪‬ﻴﺔ ﺃﺧﺮﺟﺖ‬ ‫ﻋﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻘﻴﺮﺓ ﺃﺧﺮﺝ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‪ .‬ﻭﻗﺎﻝ ﺩﺍﻭﺩ ﺍﻟﻈﺎﻫﺮﻱ‪ :‬ﺗﺠﺐ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺴ ‪‬ﻴﺪ ﺃﻥ ﻳﻤ ‪‬ﻜﻨﻪ ﻣﻦ ﺍﻻﻛﺘﺴﺎﺏ ﻟﻬﺎ ﻛﻤﺎ‬ ‫ﺗﻤﺴﻚ ﺑﻈﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺧﺎﻟﻔﻪ‬‫ﻳﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻤ ‪‬ﻜﻨﻪ ﻣﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﻪ ‪‬‬ ‫ﺃﺻﺤﺎﺑﻪ ﻭﺍﻟﻨﺎﺱ‪ ،‬ﻟﺤﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪» :‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﻓﻲ ﻋﺒﺪﻩ ﺻﺪﻗﺔ‬ ‫ﺇ ‪‬ﻻ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ«‪ ،‬ﻭﻣﻘﺘﻀﺎﻩ ﺃﻧ‪‬ﻬﺎ ﻋﻠﻰ ﺍﻟﺴ ‪‬ﻴﺪ ﺑﺴﺒﺐ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﺎﻟﻌﺒﺪ ﻻ ﺗﺠﺐ‬ ‫ﻋﻠﻴﻪ ﻷﻧ‪‬ﻪ ﻓﻘﻴﺮ)‪.(١‬‬ ‫‪ ./ ٣١٥‬ا'اط اﻹ‪Z‬ﻼم ‪$%$‬ب ‪O/‬ة اﻷ_‪0‬ان‪:‬‬ ‫ﻭﺣﺪ ﺻﺎﻉ‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻭﻗﺪ ﻋﻠﻢ ﻣﻦ ﻗﻮﻟﻲ ﻓﻲ ﺍﻟﻨﻈﻢ )ﻋﻦ ﻛﻞ ﻣﻦ ‬ ‫ﺑﺮ( ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﺷﺮﻁ ﻭﺟﻮﺑﻬﺎ‪.‬‬ ‫ﻭﺍﻹﺳﻼﻡ ﺷﺮﻁ ﻟﺼﺤﺔ ﺟﻤﻴﻊ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻧﻮﻉ ﻣﻨﻬﺎ‪.‬‬ ‫ﻣﻄﺎﻟﺒﺎ‬ ‫‬‫ﻭﺃﻳﻀﺎ ﻓﺰﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻃﻬﺮﺓ‪ ،‬ﻭﺍﻟﻜﺎﻓﺮ ﻟﻴﺲ ﻣﻦ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺃﻧﻪ ﻟﻴﺲ‬ ‫‬ ‫ﺑﺈﺧﺮﺍﺟﻬﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻵﺧﺮ ﻓﻌﻠﻰ ﺍﻟﺨﻼﻑ ﻓﻲ ﺗﻜﻠﻴﻔﻪ ﺑﺎﻟﻔﺮﻭﻉ‪ ،‬ﻭﺍﻷﺻﺢ‬ ‫ﺃﻧﻪ ﻣﻜﻠﻒ ﺑﻬﺎ ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ‪ :‬ﻳﺤﺘﻤﻞ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻜﻠﻴﻒ ﺍﻟﺨﺎﺹ ﻟﻢ ﻳﺸﻤﻠﻬﻢ ﻟﻘﻮﻟﻪ ﻓﻲ‬ ‫ﺍﻟﺤﺪﻳﺚ )ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ(‪.‬‬ ‫ﻭﺃﻣﺎ ﻓﻄﺮﺓ ﺍﻟﻤﺮﺗﺪ ﻭﻣﻦ ﻋﻠﻴﻪ ﻣﺆﻭﻧﺘﻪ ﻓﻤﻮﻗﻮﻓﺔ ﻋﻠﻰ ﻋﻮﺩﻩ ﺇﻟﻰ ﺍﻹﺳﻼﻡ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪ ٧٦/٢ :‬ ‪.٧٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪404‬‬ ‫ﺛﻢ ﺇﻥ ﺍﻟﻜﻼﻡ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻣﻊ ﺍﻟﻤﺸﺮﻙ ﻳﻨﺤﺼﺮ ﻓﻲ ﺛﻼﺛﺔ ﺃﻃﺮﺍﻑ‪:‬‬ ‫ﺍﻟﻄﺮﻑ ﺍﻷﻭﻝﻭﻫﻮ ﻣﺠﻤﻊ ﻋﻠﻴﻪ‪ :‬ﺃﻥ ﻻ ﻳﺰﻛﻲ ﻋﻦ ﻧﻔﺴﻪ‪.‬‬ ‫ﻭﺍﻟﻄﺮﻓﺎﻥ ﺍﻟﺜﺎﻧﻲ ﻭﺍﻟﺜﺎﻟﺚ ﻣﺨﺘﻠﻒ ﻓﻴﻬﻤﺎ‪.‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻟﻠﻤﺸﺮﻙ ﻋﺒﺪ ﻣﺴﻠﻢ ﺃﻭ ﻗﺮﻳﺐ ﻣﺴﻠﻢ ﺃﻭ‬ ‫ﻣﺴﺘﻮﻟﺪﺓ ﻣﺴﻠﻤﺔﻭﺍﻟﻤﺬﻫﺐ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻧﺴﺒﻪ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ ﺇﻟﻰ ﻛﻞ ﻣﻦ ﻳﺤﻔﻆ ﻋﻨﻪ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢﻓﺈﻧﻪ ﻻ ﺻﺪﻗﺔ ﻋﻠﻰ ﺍﻟﺬﻣﻲ ﻓﻲ ﺍﻟﻌﺒﺪ ﺍﻟﻤﺴﻠﻢ‪.‬‬ ‫ﻭﻋﻠ‪‬ﻞ ﺫﻟﻚ ﺃﺑﻮ ﺳﻌﻴﺪ ﺑﺄﻥ ﺍﻟﺬﻣﻲ ﻣﺄﺧﻮﺫ ﺑﺒﻴﻊ ﻋﺒﻴﺪﻩ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ :‬ﻓﺄﻣﺎ ﺍﻟﺬﻛﺮﺍﻥ‬ ‫ﻓﺈﺫﺍ ﻃﻠﺒﻮﺍ ﻭﺃﻣﺎ ﺍﻹﻧﺎﺙ ﻓﻔﻲ ﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﻣﺄﺧﻮﺫ ﺑﺬﻟﻚ‪ ،‬ﻃﻠﺒﻦ ﺃﻭ ﻟﻢ ﻳﻄﻠﺒﻦ‪.‬‬ ‫‬ ‫ﺳﺒﻴﻼ ﻟﻤﻌﺎﻧﻲ‬ ‫ﻗﺎﻝ‪ :‬ﻭﻟﻴﺲ ﻓﻲ ﺍﻟﻌﺪﻝ ﺃﻥ ﻧﺠﻌﻞ ﻟﻠﻤﺸﺮﻛﻴﻦ ﻋﻠﻰ ﺍﻟﻤﺆﻣﻨﻴﻦ‬ ‫ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻋﻠﻴﻬﻢ ﻣﻦ ﻣﻠﻚ ﺍﻟﻔﺮﻭﺝ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ‪ :‬ﻳﺆﺩﻱ ﺍﻟﻌﺒﺪ ﻋﻦ ﻧﻔﺴﻪ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ‪.‬‬ ‫ﺑﻨﺎﺀ ﻋﻠﻰ‬ ‫ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﻭﺟﻮﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺸﺮﻙ ﻋﻦ ﻫﺆﻻﺀ ﻭﺟﻬﺎﻥ ‬ ‫ﻣﺎ ‪‬‬ ‫ﺗﻘﺪﻡ ﻣﻦ ﺍﻟﺨﻼﻑ ﻋﻨﺪﻫﻢ ﻓﻲ ﻭﺟﻮﺑﻬﺎ ﺍﺑﺘﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻤﺆﺩﻱ ﺃﻡ ﻋﻠﻰ ﺍﻟﻤﺆﺩﻯ‬ ‫ﻋﻨﻪ ﺛﻢ ﻳﺤﺘﻤﻞ ﺍﻟﻤﺆﺩﻱ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﺃﺻﺤﻬﻤﺎ ﺍﻟﻮﺟﻮﺏ‪.‬‬ ‫ﻭﺻﺤﺤﻪ ﺍﻟﺮﺍﻓﻌﻲ ﻓﻲ ﺍﻟﻤﺤﺮﺭ ﻭﻏﻴﺮﻩ‪.‬‬ ‫ﻭﻫﻮ ﻣﻘﺘﻀﻰ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ ﻟﻜﻦ ﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺗﻘﺪﻡ‪.‬‬ ‫ﻣﺸﺮﻛﺎ‬ ‫‬‫ﻣﺴﻠﻤﺎ ﻭﺍﻟﻤﺆﺩﻯ ﻋﻨﻪ‬ ‫‬‫ﻭﺃﻣﺎ ﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﻬﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺆﺩﻱ‬ ‫ﻣﺸﺮﻛﺎ‪ :‬ﻫﻞ ﻳﻠﺰﻡ ﺍﻟﻤﺴﻠﻢ ﺃﻥ‬ ‫‬‫ﻋﺒﺪﺍ ﺫﻣ ‪‬ﻴﺎ ﻭﻛﺎﻥ ﻗﺮﻳﺒﻪ ﺍﻟﺬﻱ ﻳﻤﻮﻧﻪ‬ ‫ﻛﻤﺴﻠﻢ ﻣﻠﻚ ‬ ‫ﻳﺆﺩﻱ ﻋﻨﻬﻢ؟‬ ‫‪405‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻓﻴﻪ ﺧﻼﻑ‪.‬‬ ‫ﻭﺍﻟﺨﻼﻑ ﻣﻊ ﺍﻷﺻﺤﺎﺏ ﻣﻮﺟﻮﺩ ﻓﻲ ﺍﻟﻌﺒﺪ ﺍﻟﺬﻣﻲ‪ :‬ﻭﻟﻢ ﻳﺘﻜﻠﻤﻮﺍ ﻓﻲ‬ ‫ﺍﻟﻘﺮﻳﺐ ﺍﻟﺬﻣﻲ‪.‬‬ ‫ﻭﻫﻮ ﻣﻄﻠﻖ ﻋﻨﺪ ﻗﻮﻣﻨﺎ ﻭﺃﻫﻞ ﺍﻟﻤﻐﺮﺏ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‪.‬‬ ‫ﻭﺍﻟﻤﻌﻨﻰ ﻓﻴﻬﺎ ﻭﺍﺣﺪ ﺇﻻ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻞ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺃﺑﻮ ﺳﻌﻴﺪ ﻓﻲ ﻋﺪﻡ ﻭﺟﻮﺑﻬﺎ‬ ‫ﻋﻦ ﺍﻟﻌﺒﺪ ﺍﻟﺬﻣﻲ ﻓﺈﻧﻪ ﻋﻠﻞ ﺫﻟﻚ ﺑﺄﻥ ﻣﻠﻜﻬﻢ ﻣﻤﻨﻮﻉ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻭﺃﻧﻪ ﻣﺄﺧﻮﺫ‬ ‫ﺑﺒﻴﻌﻬﻢ ﻓﻲ ﺍﻷﻋﺮﺍﺏ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻞ ﻓﻲ ﻧﻬﺎﻳﺔ ﻣﻦ ﺍﻟﻀﻌﻒ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺯﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﺗﻤﻠﻜﻮﺍ ﺍﻟﻌﺒﻴﺪ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﻭﺍﺳﺘﺨﺪﻣﻮﻫﻢ‪ ،‬ﻭﻛﺜﺮ ﺫﻟﻚ ﻓﻲ ﻣﺎ ﺑﻴﻨﻬﻢ‪،‬‬ ‫ﻭﺍﺳﺘﻔﺎﺽ ﻣﻦ ﻏﻴﺮ ﻧﻜﻴﺮ ﺣﺘﻰ ﻓﻲ ﺯﻣﺎﻧﻪ ﮊ ‪.‬‬ ‫ﻭﻧﺎﻫﻴﻚ ﻣﺎ ﻳﺮﻭﻯ ﻓﻲ ﺍﻟﺴﻴﺮ ﺃﻧﻪ ﮊ ﺗﻤﻠﻚ ﻣﻦ ﻳﻬﻮﺩ ﺑﻨﻲ ﻗﺮﻳﻀﺔ ﺍﻣﺮﺃﺓ‬ ‫ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﺇﺳﻼﻣﻬﺎ ﻭﻫﻲ ﺗﻤﺘﻨﻊ ﺣﺘﻰ ﺃﺳﻠﻤﺖ ﺑﻌﺪ‬ ‫‬‫ﺗﺴﻤﻰ ﺭﻳﺤﺎﻧﺔ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ‬ ‫ﺣﻴﻦ ﻓﺴﺮ ﺑﺬﻟﻚ ! ‪.‬‬ ‫ﻓﻬﺎ ﻫﻮ ﻗﺪ ﺃﺑﻘﺎﻫﺎ ﻓﻲ ﺍﻟﻤﻠﻚ ﻗﺒﻞ ﺇﺳﻼﻣﻬﺎ‪.‬‬ ‫ﻧﺼﺮﺍﻧﻴﺎ ﺃﻭ ﻣﺠﻮﺳ ‪‬ﻴﺎ‪،‬‬ ‫‬‫ﻋﻠﺠﺎ‬ ‫ﻭﻗﺪ ﺃﻃﺒﻘﺖ ﺍﻷﺧﺒﺎﺭ ﺃﻥ ﺃﺑﺎ ﻟﺆﻟﺆﺓ ﻗﺎﺗﻞ ﻋﻤﺮ ﻛﺎﻥ ‬ ‫ﻭﺃﻧﻪ ﻏﻼﻡ ﺍﻟﻤﻐﻴﺮﺓ ﺑﻦ ﺷﻌﺒﺔ‪ ،‬ﻭﺃﻧﻪ ﺃﺭﺳﻠﻪ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ ﻟﺤﺴﻦ ﺻﻨﻌﺘﻪ‪ ،‬ﻭﺃﻧﻪ ﻗﺪ‬ ‫ﺟﻌﻞ ﻋﻠﻴﻪ ﺿﺮﻳﺒﺔ ﻳﺆﺩﻳﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻥ ﻋﻤﺮ ﺃﻟﺰﻣﻪ ﺫﻟﻚ ﻭﻫﻮ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺣﻤﻠﻪ‬ ‫ﻋﻠﻰ ﻗﺘﻠﻪ‪.‬‬ ‫ﻭﻟﻢ ﻳﻨﻜﺮ ﺃﺣﺪ ﺗﻤﻠﻚ ﺍﻟﻤﻐﻴﺮﺓ ﻟﻪ ﻻ ﻋﻤﺮ ﻭﻻ ﻏﻴﺮﻩ)‪.(١‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٢٧٨/١٥ :‬ ‪.٢٨٠‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪406‬‬ ‫ﱡ‬ ‫‪ E 0‬ج ز ة ا‪:ON‬‬ ‫‪٣١٦‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﺗﺠﺐ ﻋﻠﻰ ﻣﻦ ﻟﻪ ﻧﻔﻘﺔ ﺳﻨﺔ‬ ‫ﻻ ﺩﻳﻦ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﺫﻟﻚ ﻓﻲ ﻣﺎ ﻳﻤﻠﻚ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻋﻦ ﺃﺑﻲ‬ ‫ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺃﺑﻲ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻋﻄﺎﺀ ﻭﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺗﺠﺐ ﻋﻠﻰ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻡ ﻣﻦ ﻟﻪ‬ ‫ﻧﻔﻘﺔ ﺳﻨﺔ ﻭﻗﺪﺭ ﻣﺎ ﻳﻌﻄﻲ‪ ،‬ﻭﻳﺤﺘﻤﻠﻪ ﻛﻼﻡ ﺍﻟﺪﻳﻮﺍﻥ »ﻭﻓﻲ ﺍﻟﺘﺎﺝ«‪ :‬ﻭﻗﻴﻞ‪ :‬ﺯﻛﺎﺓ‬ ‫ﺍﻟﻔﻄﺮ ﻭﺍﺟﺒﺔ ﻭﻗﺘﻬﺎ ﻣﻮﺳﻊ‪ ،‬ﻓﻤﻦ ﻣﺎﺕ ﻭﻟﻢ ﻳﻌﻄﻬﺎ ﻭﻟﻢ ﻳﻮﺹ ﺑﻬﺎ ﻫﻠﻚ‪ ،‬ﻭﻣﻦ‬ ‫ﻋﻨﺪﻩ ﺯﺭﺍﻋﺔ ﻟﻢ ﺗﺪﺭﻙ ﻭﻣﺎﻝ ﻭﺣﻴﻮﺍﻥ ﻟﻢ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺒﻴﻊ ﻣﻦ ﻣﺎﻟﻪ ﺃﻭ ﺣﻴﻮﺍﻧﻪ‬ ‫ﻟﻬﺎ‪ ،‬ﻭﻻ ﺃﻥ ﻳﺘﺪﻳﻦ ﻟﺰﺭﺍﻋﺘﻪ)‪.(١‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﺎ ﺟﺎﺀ ﺑﻪ ﺍﻷﺷﺮﻑ ﺃﻥ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻳﺨﺮﺟﻬﺎ ﺍﻷﻏﻨﻴﺎﺀ‬ ‫ﺣﺪ ﺍﻟﻔﻘﻴﺮ ﺍﻟﺬﻱ ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ؟ ﻭﻣﺎ ﺣﺪ ﺍﻟﻐﻨﻲ ﺍﻟﺬﻱ ﺗﺠﺐ ﻋﻠﻴﻪ‪،‬‬ ‫ﻭﺗﻌﻄﻰ‪ ،‬ﻓﻤﺎ ‬ ‫ﻭﺗﺠﻲﺀ ﻓﻲ ﻣﻮﺿﻊ ﺭﺟﻞ ﺗﺠﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﺠﺐ ﻟﻪ ﻭﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺃﻥ‬ ‫ﻳﺨﺮﺟﻬﺎ ﻋﻦ ﺯﻭﺟﺘﻪ ﻓﻲ ﺍﻟﻘﻮﻝ ﺍﻟﻤﻌﻤﻮﻝ ﺑﻪ ﻋﻨﺪﻛﻢ ﺃﻡ ﻻ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﻣﻠﻚ ﻗﻮﺕ ﻳﻮﻣﻪ ﻭﻭﺟﺪ ﻣﺎ ﻳﺨﺮﺝ ﺑﻪ ﻓﻄﺮﺓ ﺍﻷﺑﺪﺍﻥ ﻣﻦ ﻏﻴﺮ ﺗﺤﻤﻞ‬ ‫ﺩﻳﻦ ﻟﺰﻣﻪ ﺇﺧﺮﺍﺟﻬﺎ ﻭﻫﻮ ﻏﻨﻲ ﻣﻮﺳﺮ ﻓﻲ ﻳﻮﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻭﺟﺪ ﻗﻮﺕ ﺷﻬﺮ‪،‬‬ ‫ﻭﻗﻴﻞ ﻗﻮﺕ ﺳﻨﺔ‪ ،‬ﻭﻧﻔﺘﻲ ﺑﺎﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻟﺰﻣﻪ ﺇﺧﺮﺍﺟﻬﺎ ﻭﻳﺠﻮﺯ ﻟﻪ ﺃﺧﺬﻫﺎ‬ ‫ﻣﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﺗﺨﺮﺟﻬﺎ ﻋﻦ ﺍﻟﺰﻭﺟﺎﺕ)‪.(٢‬‬ ‫‪ RG A  <3 ٣١٧‬ا‪ .-‬وا‪>N‬؟‪:‬‬ ‫ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺑﻮﺟﻮﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻐﻨﻲ ﻭﺍﻟﻔﻘﻴﺮ‪،‬‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺑﻮﺟﻮﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻐﻨﻲ ﺩﻭﻥ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ‬ ‫ﻭﺟﻪ ﻫﺬﺍ ﺍﻟﺨﻼﻑ؟ ﻭﻣﺎ ﺃﺻﻠﻪ؟‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٢٩٣/٣ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ،٨٤/٢ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٦٣/٢١ :‬‬ ‫‪407‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻐﻨﻲ ﻭﺍﻟﻔﻘﻴﺮ ﻓﻴﺪﻝ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺮﺽ ﺭﺳﻮﻝ ﺍﷲ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻃﻬﺮﺓ ﻟﻠﺼﺎﺋﻢ ﻣﻦ ﺍﻟﻠﻐﻮ ﻭﺍﻟﺮﻓﺚ‬ ‫ﻭﻃﻌﻤﺔ ﻟﻠﻤﺴﺎﻛﻴﻦ ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﺃﻧﻬﺎ ﻓﺮﺿﺖ ﻃﻌﻤﺔ ﻟﻠﻤﺴﺎﻛﻴﻦ ﻓﻬﻲ ﺣﻖ ﻟﻬﻢ‬ ‫ﻻ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻳﺮ ﺩ ﺑﺄﻧﻪ ﻣﻔﻬﻮﻡ ﻋﺎﺭﺿﻪ ﺍﻟﻤﻨﻄﻮﻕ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﻭﻟﻰ ﻓﺈﻥ ﻓﻴﻬﺎ‬ ‫ﺍﻟﺘﺼﺮﻳﺢ ﺑﻮﺟﻮﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻐﻨﻲ ﻭﺍﻟﻔﻘﻴﺮ‪ ،‬ﻭﺍﻟﻤﻨﻄﻮﻕ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻤﻔﻬﻮﻡ‪ ،‬ﻣﻊ ﺃﻧﻪ‬ ‫ﻳﻤﻜﻦ ﺍﻟﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺑﺄﻧﻬﺎ ﻓﺮﺿﺖ ﻃﻌﻤﺔ ﻟﻬﻢ ﺣﺘﻰ ﻣﻦ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ)‪.(١‬‬ ‫‪ A  Ea ٣١٨‬ز ة ا‪:ON‬‬ ‫ﺍﻷﺻﻞ ﻓﻴﻬﺎ ﺃﻧﻬﺎ ﺗﺨﺮﺝ ﻋﻤﻦ ﺗﺠﺐ ﻧﻔﻘﺘﻬﻢ ﻋﻠﻰ ﺍﻟﻤﺨﺮﺝ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ‬ ‫ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻳﺨﺮﺟﻬﺎ ﺍﻟﻤﺮﺀ ﻋﻦ ﻧﻔﺴﻪ ﻭﻋﻤﻦ ﻟﺰﻣﺘﻪ ﻧﻔﻘﺘﻪ ﻛﺰﻭﺟﺔ‪ ،‬ﻭﻟﻮ ﻣﻄﻠﻘﺔ‬ ‫ﻳﻤﻠﻚ ﺭﺟﻌﺘﻬﺎ‪ ،‬ﻏﻴﺮ ﺣﺎﻣﻞ ﻭﻻ ﻣﺮﺿﻌﺔ‪ ،‬ﻭﺃﺧﺖ‪ ،‬ﻭﻭﻟﺪ ﻏﻴﺮ ﺑﺎﻟﻎ‪ ،‬ﻭﻋﺒﺪ ﻭﻭﻟﻲ‪،‬‬ ‫ﻣﺸﺮﻛﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻮﻟﺪ ﺑﻨ ﺘﺎ ﻭﻟﻮ ﺑﻠﻐﺖ ﺃﻭ‬ ‫‬‫ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﺫﻛﺮ ﻣﻦ ﺯﻭﺟﺔ‪ ،‬ﻭﻋﺒﺪ ﻭﻭﻟﻲ‪،‬‬ ‫ﺗﺰﻭﺟﺖ‪ ،‬ﻭﺍﻟﻮﺍﻭ ﻟﻠﺤﺎﻝ ﻭﺑﻬﺎ ﺻﺢ ﺍﻟﺘﻐﻴﻲ‪ ،‬ﻛﺄﻧﻪ ﻗﺎﻝ ﺑﺎﻟﻤﻌﻨﻰ‪ :‬ﻭﻟﻮ ﺑﻨ ﺘﺎ ﺑﺎﻟﻐﺔ ﺃﻭ‬ ‫ﻣﺘﺰﻭﺟﺔ‪ ،‬ﻣﺎ ﻟﻢ ﺗﺠﻠﺐ ﻻ ﻋﻦ ﺍﺑﻦ ﺑﺎﻟﻎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻲ ﻋﻨﻪ ﺇﻥ ﻟﻢ ﻳﺤﺰﻩ‪ ،‬ﻭﻋﻦ‬ ‫ﺃﺑﻴﻪ ﻭﺃﺑﻲ ﺃﺑﻴﻪ ﻭﺇﻥ ﻋﻼ ﺇﺫﺍ ﻛﺎﻧﺎ ﻓﻘﻴﺮﻳﻦ‪ ،‬ﻭﺃﺯﻭﺍﺝ ﺃﺑﻴﻪ ﺍﻟﻔﻘﻴﺮ ﺍﻷﺭﺑﻊ‪ ،‬ﻭﺯﻭﺟﺔ‬ ‫ﻭﺍﺣﺪﺓ ﻟﺠﺪﻩ ﻷﻧﻪ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺔ ﺃﺯﻭﺍﺝ ﺃﺑﻴﻪ ﺍﻷﺭﺑﻊ‪ ،‬ﻭﺯﻭﺟﺔ ﻭﺍﺣﺪﺓ ﻟﺠﺪﻩ ﻭﻟﻮ ﻛﺎﻧﺖ‬ ‫ﻟﻪ ﺃﺭﺑﻊ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺍﻟﻤﺤﺘﺴﺐ ﻫﻞ ﻳﺨﺮﺟﻬﺎ ﻋﻦ ﺍﻟﺬﻱ ﻳﺤﺘﺴﺐ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻭﻗﺪ ﺭﻭﻱ »ﺃ ‪‬ﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﺮﺽ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮﺓ ﻣﻦ‬ ‫ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻋﻠﻰ ﻛ ‪‬ﻞ ﻧﻔﺲ ﻣﻦ ﺍ ﻟﻤﺴﻠﻤﻴﻦ‪ :‬‬ ‫ﺣﺮ ﺃﻭ ﻋﺒﺪ‪ ،‬ﺭﺟﻞ ﺃﻭ ﺍﻣﺮﺃﺓ‪ ،‬ﺻﻐﻴﺮ‬ ‫ﺃﻭ ﻛﺒﻴﺮ‪ ،‬ﻭﻫﻲ ﺻﺎﻉ ﻣﻦ ﺷﻌﻴﺮ«)‪ (٣‬ﻭﻫﻲ ﺍﻟﺼﺪﻗﺔ ﺍ ﻟﻤﺄﻣﻮﺭ ﺑﺄﺩﺍﺋﻬﺎ)‪.(٤‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ،٩٤/٢ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٢٦/٢١ :‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،١٨٥/٤ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٢٢٨/٢١ :‬ ‪.٢٢٩‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ،١٢٠٢/٢ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٢١/٢١ :‬‬ ‫)‪ (٤‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٩٣/٢ :‬ ‪.٩٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪408‬‬ ‫ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‬‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺟﺎﺀ ﻓﻲ ﺍ ﻟﺤﺪﻳﺚ ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ‪» :‬ﺯ ﻛﺎ ﺓ ﺍ ﻟﻔﻄﺮﺻﺎﻋﺎ ﻣﻦ ﺗﻤﺮﺃﻭ ﺻﺎﻋﺎ ﻣﻦ ﺷ ‬ ‫ﻌﻴﺮﻋ ﻠﻰ ﺍ ﻟﻌﺒﺪ ‬ ‫‬‫‬‫‬‫‬ ‫‬‫‬‫‬ ‫ﻴﻦ‪ ،‬ﻭﺃﻣﺮ ﺑﻬﺎ ﺃﻥ ﺗ ‪‬‬ ‫ﺆﺩﻯ‬‫ﺍﻟﺼﻐﻴﺮﻭﺍﻟﻜ ﺒﻴﺮﻣ ﻦ ﺍ ﻟ ﻤ ﺴﻠﻤ ‬ ‫ﺍﻟﺬ ﻛﺮﻭﺍﻷﻧﺜﻰ‪ ،‬‬ ‫ﺤ ‪‬ﺮ‪ ،‬ﻭ ‬ ‫ﻭﺍ ﻟ ‬ ‫ﻛﻞ‬ ‫ﺩﺍﻝ ﻋﻠﻰ ﺃ ﻧﻬﺎ ﺗﺨﺮﺝ ﻋﻦ ‬‫ﺍﻟﺼ ﻼﺓ«)‪ ،(١‬ﻓﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ‬‫ﺒﻞ ﺧﺮﻭﺝﺍﻟ ‪‬ﻨﺎﺱﺇ ﻟﻰ ‪‬‬ ‫ﻗ ‬ ‫ﻭﺟﻤﻬﻮﺭ ﻗﻮﻣﻨﺎ‪ .‬ﻭﻗﺎﻝ‬‫ﻋﺒﺪﺍ‪ ،‬ﻭﺑﻪ ﺃﺧﺬ ﺃﺻﺤﺎﺑﻨﺎ ‬‫ﺣﺮﺍ ﺃﻭ ‬‫ﻛﺒﻴﺮﺍ‪ ،‬‬ ‫ﺻﻐﻴﺮﺍ ﺃﻭ ‬‫‬‫ﻣﺴﻠﻢ‪،‬‬ ‫ﻤﺴﻴﺐ‪ :‬ﺇ ﻧﻬﺎ ﻻ ﺗﺠﺐ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﺻ ﻠﻰ ﻭﺻﺎﻡ‪ ،‬ﻭﻋﻦ‬‫‬‫ﺍ ﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺍﺑﻦ ﺍ ﻟ‬ ‫ﻭﺍﻟﺼﻼﺓ‪.‬‬ ‫‬‫ﻋﻠﻲ‪ :‬ﺃ ﻧﻬﺎ ﻻ ﺗﺠﺐ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﺃﻃﺎﻕ ‬ ‫ﺍﻟﺼﻮﻡ‬ ‫ﻭﺍﻟﺰﻫﺮﻱ‪ :‬ﺃ ﻧﻬﺎ ﻻ ﺗﺠﺐ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ‪.‬‬ ‫ﻭﻋﻦ ﻋﻄﺎﺀ ﻭﺭﺑﻴﻌﺔ ‬ ‫ﺨﺘﺺ ﺑﺎ ﻟﺤﺎﺿﺮ‪،‬‬ ‫ﺍﻟﺰﻫﺮﻱ ﻭﺭﺑﻴﻌﺔ ﻭﺍﻟ ﻠﻴﺚ ﻗﺎﻟﻮﺍ‪ :‬ﺇ ﻧﻬﺎ ﺗ ‬‫ﻭﻓﻲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺃ ﻥ ‬ ‫‬‫‬ ‫ﻛﻞ ﻣﺴﻠﻢ ﻛﺎﻥ ﻣﻦ‬‫ﻴﻦ«؛ ﻷ ﻧﻪ ﻳﺘﻨﺎﻭﻝ ‬‫ﻭﺃ ﻧﻪ ﺭ ﺩ ﻋﻠﻴﻬﻢ ﺑﻌﻤﻮﻡ ﻗﻮﻟﻪ‪» :‬ﻣ ﻦ ﺍ ﻟ ﻤ ﺴﻠﻤ ‬ ‫ﺃﻫﻞ ﺍ ﻟﺤﻀﺮ ﺃﻭ ﺍﻟﺒﺎﺩﻳﺔ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﻃﻼﻕ ﺍ ﻟﺤﺪﻳﺚ ﻓﻲ ‬ ‫ﺍﻟﺼﻐﻴﺮ ﻭﺍﻟﻜﺒﻴﺮ ﻳﺮ ﺩ ﻣﺎ ﻗﺎﻟﻮﻩ ﻣﻦ ﺍﻟ ﺘﻔﺎﺻﻴﻞ‬ ‫ﻓﻲ ﺟﺎﻧﺐ ﺍﻟﺼﻐﻴﺮ‪ ،‬ﻓﺘﺠﺐ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻓﻄﺮﺓ ﻧﻔﺴﻪ ﻭﻋﺒﻴﺪﻩ ﺍﻟﺬﻳﻦ ﻣﻠﻜﻬﻢ‬ ‫ﻛﺒﺎﺭﺍ ﺗﺠﺐ ﻧﻔﻘﺘﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﻛﻞ ﻗﺮﻳﺐ ﺗﺠﺐ ﻋﻠﻴﻪ‬ ‫‬‫ﺻﻐﺎﺭﺍ ﻛﺎﻧﻮﺍ ﺃﻭ‬ ‫‬‫ﻭﺃﻭﻻﺩﻩ‪،‬‬ ‫ﻧﻔﻘﺘﻪ ﻣﻦ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ﻭﺍﻷﻭﻻﺩ‪.‬‬ ‫ﻭﺑﺎ ﻟﺠﻤﻠﺔ ﻓﺎﻟﻔﻄﺮﺓ ﻗﺪ ﻳﺆ ﺩﻳﻬﺎ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﻗﺪ ﻳﺆ ﺩﻳﻬﺎ ﻋﻦ ﻏﻴﺮﻩ‪ ،‬ﻭﺟﻬﺎﺕ‬ ‫ﺍﻟ ﺘﺤﻤﻞ ﺛﻼﺙ‪ :‬ﺍ ﻟ ﻤﻠﻚ‪ ،‬ﻭﺍﻟ ﻨﻜﺎﺡ‪ ،‬ﻭﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﻭﻛ ﻠﻬﺎ ﺗﻘﺘﻀﻲ ﻭﺟﻮﺏ ﺍﻟﻔﻄﺮﺓ ﻓﻲ‬ ‫ﺍ ﻟﺠﻤﻠﺔ؛ ﻓﻤﻦ ﻟﺰﻣﺘﻪ ﻧﻔﻘﺔ ﺑﺴﺒﺐ ﻣﻨﻬﺎ ﻟﺰﻣﺘﻪ ﻓﻄﺮﺓ ﺍ ﻟﻤﻨﻔﻖ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪.‬‬ ‫)‪ (٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٢٨٤/١٥ :‬ ‪.٢٨٥‬‬ ‫‪409‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫‪ ٣١٩‬إ]ا‪ E %‬ا=‪ X‬ا=‪ ./ .6‬ل أ_‪:8‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﺤﻠﻢ ﻭﺑﻘﻲ ﻳﺨﺪﻡ ﻭﻳﺄﻛﻞ ﻣﻦ ﻋﻨﺪ‬ ‫ﺃﺑﻴﻪ ﺃﻋﻠﻰ ﺃﺑﻴﻪ ﺃﻥ ﻳﺨﺮﺝ ﻋﻨﻪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﺃﻡ ﻻ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺑﻠﻎ ﻓﻠﻴﺲ ﻋﻠﻰ ﺃﺑﻴﻪ ﻣﻨﻪ ﺷﻲﺀ ﺇﻻ ﺍﻷﻧﺜﻰ ﻓﺘﻠﺰﻣﻪ ﻣﺎ ﻟﻢ ﺗﺰﻭﺝ)‪.(١‬‬ ‫‪ 60; 8 G E ٣٢٠‬اﻷ_‪0‬ان‪:‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺻﺪﻗﺔ ﺍﻷﺑﺪﺍﻥ ﻫﻞ ﺗﻠﺰﻡ ﺍﻟﻐﻨﻲ ﻓﻘﻂ ﺃﻡ ﺗﻠﺰﻡ ﻛﻞ‬ ‫ﻳﺘﺤﻤﻠﻬﺎ ﺑﺪﻳﻦ؟ ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻑ ﻓﻤﺎ ﺍﻟﺬﻱ ﺗﺤﺒﻪ؟‬ ‫‬‫ﻣﻦ ﻻ‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻧﻌﻢ ﻓﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻑ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌﺠﺒﻨﻲ ﻭﺃﺭﺷﺪ‬ ‫ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﺃﺩﺍﺅﻫﺎ ﻣﻤﻦ ﻗﺪﺭ ﻋﻠﻰ ﺃﺩﺍﺋﻬﺎ ﺑﻐﻴﺮ ﺗﺤﻤﻞ ﺩﻳﻦ)‪.(٢‬‬ ‫‪ E ٣٢١‬أ;=~ ‪ -W‬ﷰ ‪$‬م ا‪ )D ON‬ا‪ >'/‬وا‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻣﻦ ﺃﺻﺒﺢ ﻏﺪﺍﺓ ﺍﻟﻔﻄﺮ ﻏﻨ ‪‬ﻴﺎ‬ ‫ﻭﺍﺣﺘﺎﺝ ﻣﺎﻟﻪ ﻗﺒﻞ ﺍﻹﺧﺮﺍﺝ ﻓﻲ ﻳﻮﻣﻪ ﻟﺰﻣﺘﻪ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ ﻋﻜﺴﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﻛﺜﺮ‪:‬‬ ‫ﻻ‪ ،‬ﺇﻥ ﺍﺳﺘﻐﻨﻰ ﺑﻌﺪ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻓﻲ »ﺍﻟﻀﻴﺎﺀ«‪ :‬ﻻ ﺗﻠﺰﻡ ﻣﻦ ﺃﻳﺴﺮ ﺑﻌﺪ ﺻﻼﺓ‬ ‫ﺍﻟﻌﻴﺪ)‪.(٣‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻣﻦ ﺃﺻﺒﺢ ﻓﻲ ﻏﺪﺍﺓ ﺍﻟﻔﻄﺮ ﻏﻨ ‪‬ﻴﺎ ﺛﻢ‬ ‫ﺃﺗﺖ ﻋﻠﻴﻪ ﺟﺎﺋﺤﺔ ﻓﺄﺫﻫﺒﺖ ﻣﺎﻟﻪ ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻗﺒﻞ ﺃﻥ ﻳﺨﺮﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‬ ‫ﻓﻘﻴﺮﺍ ﻓﺎﺳﺘﻐﻨﻰ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻞ‬ ‫ﻓﻌﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺇﻥ ﺃﺻﺒﺢ ‬ ‫ﻓﻌﻠﻴﻪ ﺍﻟﻔﻄﺮﺓ‪.‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.١٠٦/٢ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.١٠٧/٢ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٢٩٩/٣ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪410‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻻ ﻓﻄﺮﺓ ﻋﻠﻴﻪ ﺇﺫﺍ ﺍﺳﺘﻐﻨﻰ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻣﻦ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﻭﻫﻮ ﺃﻛﺜﺮ‬ ‫ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺇﻥ ﺍﻓﺘﻘﺮ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﻄﻠﻊ ﺍﻟﻔﺠﺮ ﻣﻦ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪ ،‬ﺃﻭ ﻣﺎﺕ ﺃﺣﺪ ﻣﻤﻦ‬ ‫ﻳﻠﺰﻣﻪ ﺇﺧﺮﺍﺝ ﺍﻟﻔﻄﺮﺓ ﻋﻨﻪ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﻓﻄﺮﺓ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﻃﻠﻊ ﺍﻟﻠﻴﻞ ﻣﻦ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﻭﺟﺒﺖ ﺃﺣﻜﺎﻡ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﻀﻴﺎﺀ‪ :‬ﻣﻦ ﺃﻳﺴﺮ ﺑﻌﺪ ﺭﺟﻮﻋﻪ ﻣﻦ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻳﺴﺮ ﻗﺒﻞ ﺫﻟﻚ ﻓﻌﻠﻴﻪ ﺍﻟﻔﻄﺮﺓ)‪.(١‬‬ ‫‪ ٣٢٢‬إذا أ‪$  / 0_ )GZ‬م ا‪ ON‬أو ار‪:0‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻻﻳﻌﻨﻲ‪ :‬ﻻ ﺗﻠﺰﻡﻣﻦ ﺃﺳﻠﻢ ﺑﻌﺪ ﻃﻠﻮﻉ‬ ‫ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻣﻦ ‪‬‬ ‫ﺍﺭﺗﺪ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﻛﻠﻪ ﺛﻢ ﺃﺳﻠﻢ ﻟﻢ ﺗﻠﺰﻣﻪ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﺇﻥ ﺃﺳﻠﻢ ﻣﺸﺮﻙ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻣﻦ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‬ ‫ﻓﻼ ﺻﺪﻗﺔ ﻋﻠﻴﻪ ﻭﺇﻥ ﺃﺳﻠﻢ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ ﻓﺎﻟﺼﺪﻗﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺍﺭﺗﺪ ﻣﺮﺗﺪ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‬ ‫ﺛﻢ ﺃﺳﻠﻢ ﺑﻌﺪﻩ ﻟﻢ ﺗﺠﺐ ﻋﻠﻴﻪ؛ ﻷﻧﻬﺎ ﻗﺮﺑﺔ‪ ،‬ﻭﺍﻟﻜﺎﻓﺮ ﻻ ﻗﺮﺑﺔ ﻟﻪ‪ ،‬ﻭﻣﻦ ﺃﺳﻠﻢ ﻟﻴﻠﺔ‬ ‫ﺍﻟﻔﻄﺮ ﻭﺟﺒﺖ ﻋﻠﻴﻪ)‪.(٣‬‬ ‫‪ ٣٢٣‬إ]اج ز ة ا‪ E ON‬ا‪ 0$‬ا‪ P‬وا ‪:0‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ‪ : 5‬ﻭﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ﺃﻥ‬ ‫ﻳﺨﺮﺝ ﻋﻦ ﻭﻟﺪﻩ ﺍﻟﺼﻐﻴﺮ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻤﻦ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﺧﺮﺍﺟﻬﺎ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﻋﺒﻴﺪ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﻮﻟﺪ ﻣﺎﻝ ﻓﻴﺨﺘﻠﻒ ﻓﻲ ﺇﺧﺮﺍﺟﻬﺎ ﻋﻨﻪ‪ :‬ﻓﻘﻮﻝ‪:‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.١٨٥/٤ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٢٩٩/٣ :‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.١٨٥/٤ :‬‬ ‫‪411‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻳﺨﺮﺝ ﻋﻨﻪ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻣﻦ ﻣﺎﻝ ﺃﺑﻴﻪ‪ :‬ﻓﺈﻥ ﺃﺧﺮﺟﻬﺎ ﺍﻟﻮﺍﻟﺪ ﻣﻦ ﻣﺎﻟﻪ ﺃﻭ ﻣﻦ‬ ‫ﻣﺎﻝ ﻭﻟﺪﻩ‪ ،‬ﻓﻜﻞ ﺫﻟﻚ ﺟﺎﺋﺰ‪...‬‬ ‫ﻭﺃﻣﺎ ﻭﺟﻮﺏ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻠﻰ ﺍﻟﺠﺪ ﻓﻼ ﺗﺠﺐ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻷﻭﻻﺩ ﻭﻟﺪﻩ‬ ‫ﻣﺎﻝ‪ ،‬ﻓﻴﺨﺮﺝ ﻋﻨﻬﻢ ﻣﻦ ﻣﺎﻟﻬﻢ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻬﻢ ﻣﺎﻝ ﻭﻛﺎﻥ ﺍﻟﺠﺪ ﻫﻮ ﺍﻟﻮﺍﺭﺙ‬ ‫ﻟﻬﻢ ﻭﻳﻠﺰﻣﻪ ﻋﻮﻟﻬﻢ‪ ،‬ﻓﻴﺨﺘﻠﻒ ﻓﻲ ﻭﺟﻮﺏ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻠﻴﻪ ﻋﻨﻬﻢ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﻘﻮﻝ‪:‬‬ ‫ﺃﻧﻬﺎ ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻮﺟﺪ ﻓﻲ ﺍﻣﺮﺃﺓ ﻣﺤﺘﺴﺒﺔ ﻓﻲ ﺇﺧﻮﺗﻬﺎ‪ ،‬ﺃﻧﻬﺎ ﺗﺨﺮﺝ ﻋﻨﻬﻢ‬ ‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺯﻛﺎﺓ ﻣﺎﻟﻬﻢ ﻣﻦ ﻣﺎﻟﻬﻢ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺤﺘﺴﺐ ﺃﻥ ﻳﺨﺮﺝ‬ ‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻦ ﺍﻟﻴﺘﻴﻢ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪.‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻭﻟﺪ ﺻﻐﻴﺮ ﻓﻲ ﺑﻠﺪ ﻏﻴﺮ ﺑﻠﺪﻩ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺨﺮﺝ ﻋﻨﻪ ﺻﺪﻗﺔ‬ ‫ﺍﻟﻔﻄﺮ؛ ﻷﻥ ﻧﻔﻘﺘﻪ ﻭﻣﺆﻭﻧﺘﻪ ﻋﻠﻴﻪ)‪.(١‬‬ ‫‪ ٣٢٤‬إ]اج ز ة ا‪ E ON‬ا و‪:%‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﺍﺧﺘﻠﻒ ﻓﻲ ﺛﺒﻮﺕ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻠﻰ ﺍﻟﺰﻭﺝ‬ ‫ﻋﻦ ﺯﻭﺟﺘﻪ‪:‬‬ ‫ﻓﻘﻮﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﻋﻠﻴﻪ ﻟﻬﺎ ﻛﺎﻧﺖ ﻏﻨﻴﺔ ﺃﻭ ﻓﻘﻴﺮﺓ‪ ،‬ﺑﺜﺒﻮﺕ ﻋﻮﻟﻬﺎ ﻋﻠﻴﻪ ﻛﺒﻨﻴﻪ‬ ‫ﻭﻋﺒﻴﺪﻩ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﻛﺎﻧﺖ ﻏﻨﻴﺔ ﺃﻭ ﻓﻘﻴﺮﺓ‪ ،‬ﺑﺜﺒﻮﺕ ﺍﻟﺘﻌﺒﺪ ﻋﻠﻴﻬﺎ‬ ‫ﻓﻲ ﻧﻔﺴﻬﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻏﻨﻴﺔ ﺃﺧﺮﺟﺖ ﻋﻦ ﻧﻔﺴﻬﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻘﻴﺮﺓ ﻓﻼ‬ ‫ﺷﻲﺀ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻭﻗﻮﻟﻚ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﻏﻨﻴﺔ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻘﻴﺮﺓ ﻋﻠﻴﻪ ﺃﻥ‬ ‫ﻳﺨﺮﺝ ﻋﻨﻬﺎ ﻟﺰﻭﺍﻝ ﺍﻟﻜﻠﻔﺔ ﻋﻨﻬﺎ ﻭﺛﺒﻮﺗﻬﺎ ﻣﻦ ﻋﻴﺎﻟﻪ ﺷﺒﻪ ﺃﻭﻻﺩﻩ ﺍﻟﺼﻐﺎﺭ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.١٨٠/٤ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪412‬‬ ‫ﻭﻋﺒﻴﺪﻩ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻳﻌﺠﺒﻨﻲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ .‬ﻭﺍﺧﺘﺎﺭ ﺃﺑﻮ ﻣﺤﻤﺪ ‪ 5‬ﺃﻧﻪ ﺗﺠﺐ ﻓﻄﺮﺗﻬﺎ‬ ‫ﻋﻠﻰ ﺯﻭﺟﻬﺎ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﺍﺧﺘﺎﺭ ﺍﻟﺸﻴﺦ ﺧﻤﻴﺲ ﻭﺟﻮﺏ ﺇﻋﻄﺎﺀ ﺍﻟﻔﻄﺮﺓ‬ ‫ﻋﻦ ﺍﻟﺰﻭﺟﺔ ﺇﻥ ﻓﻘﻴﺮﺓ‪ ،‬ﻭﺍﺑﻦ ﺑﺮﻛﺔ ﻋﺪﻡ ﺍﻟﻮﺟﻮﺏ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﺤﺴﻦ‬ ‫ﺍﻟﻮﺟﻮﺏ ﻣﻄﻠﻘﺎ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‬ ‫ﺁﺧﺮﻭﻥ‪ :‬ﻻ ﻳﺠﺐ ﻋﻠﻰ‬ ‫ﻣﻦ ﻗﺒﻞ ﺍﻟﺰﻭﺟﺔ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺰﻭﺝ‪ ،‬ﻭﻗﺎ ﻝ ‬ ‫ﺍﻟﺰﻭﺝ ﺷﻲﺀ ﻣﻦ ﺩﻳﻮﻧﻬﺎ ﻭﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﻫﻲ ﻣﻦ ﺩﻳﻨﻬﺎ‪ ،‬ﻭﺣﺠﺔ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‬ ‫ﺃﻥ ﻓﺮﺽ ﺍﻟﺼﺪﻗﺔ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻓﺎﻟﻔﺮﺽ ﻻ ﻳﻨﺘﻘﻞ ﻋﻨﻬﺎ ﺑﺘﺰﻭﻳﺠﻬﺎ‪ ،‬ﻭﺣﺠﺔ ﺻﺎﺣﺐ‬ ‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﻋﻤﺮ ﺃﻭﺟﺐ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﻋﻠﻰ ﺍﻟﺼﻐﻴﺮ‬ ‫ﻭﺍﻟﻜﺒﻴﺮ‪ ،‬ﻭﺍﻟﺤﺮ ﻭﺍﻟﻌﺒﺪ‪ ،‬ﻭﺍﻷﻧﺜﻰ ﻭﺍﻟﺬﻛﺮ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻣﻦ ﻃﺮﻳﻖ ﺟﻌﻔﺮ ﺑﻦ‬ ‫ﺯﺍﺋﺪﺍ ﻋﻠﻰ ﺍﻷﻭﻝ‪،‬‬ ‫ﻣﺤﻤﺪ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﻣﻤﻦ ﺗﻤﻮﻧﻮﻥ«‪ ،‬ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻟﺨﺒﺮ ‬ ‫ﻭﺍﻟﺰﻳﺎﺩﺓ ﻣﻘﺒﻮﻟﺔ ﻓﻲ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻷﺧﺬ ﺑﻬﺎ ﻭﺍﺟﺐ ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻟﺮﺃﻱ‬ ‫ﺍﻷﻭﻝ ﺣﺠﺘﻪ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻟﻢ ﻳﻮﺟﺐ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻣﻦ ﻗﺒﻞ ﺍﻟﺰﻭﺟﺔ؛ ﻷﻥ‬ ‫»ﻋﻤﻦ ﺗﻤﻮﻧﻮﻥ« ﻭﺇﻧﻤﺎ ﻗﺎﻝ‪» :‬ﻣﻤﻦ ﺗﻤﻮﻧﻮﻥ« ﻭﺍﷲ ﺃﻋﻠﻢ‬ ‫ﺍﻟﻨﺒﻲ ﮊ ﻟﻢ ﻳﻘﻞ‪ :‬‬ ‫ﺑﺎﻷﻋﺪﻝ ﻣﻦ ﺍﻟﻘﻮﻟﻴﻦ)‪.(٣‬‬ ‫‪ ٣٢٥‬إذا ) ‪aG E‬أة زوج‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻜﻨﺪﻱ‪ :‬ﻭﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﺯﻭﺝ‬ ‫ﺗﻤﻮﻥ ﻧﻔﺴﻬﺎ ﻓﺈﺫﺍ ﺗﺰﻭﺟﺖ ﻭﺟﺒﺖ ﻧﻔﻘﺘﻬﺎ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﻭﻭﺟﺒﺖ ﻋﻠﻴﻪ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ١٨٥/٤ :‬ ‪ ،١٨٦‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٧٧/٢١ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٢٩٩/٣ :‬‬ ‫)‪ (٣‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٦٥/٢١ :‬‬ ‫‪413‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺻﺪﻗﺘﻬﺎ ﻷﻧﻬﺎ ﻣﻤﻦ ﺗﻤﻮﻥ ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺃﻧﻈﺮ ﻋﻨﺪﻱ ﻭﺃﻗﻮﻯ ﻓﻲ ﺑﺎﺏ‬ ‫ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺍﻟﻤﺮﺿﻌﺔ‬ ‫‬‫ﺍﻻﺣﺘﺠﺎﺝ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻨﺒﻲ ﮊ ﻗﺎﻝ‪» :‬ﻣﻤﻦ ﺗﻤﻮﻧﻮﻥ«‪،‬‬ ‫ﻣﻤﻦ ﺗﺠﺐ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻣﺆﻭﻧﺘﻬﺎ ﻓﻲ ﺭﺿﺎﻋﺔ ﻭﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﺻﺪﻗﺘﻬﺎ ﺑﺎﺗﻔﺎﻕ‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻤﻄﻠﻘﺔ ﺍﻟﺤﺎﻣﻞ ﺗﻠﺰﻣﻪ ﻣﺆﻭﻧﺘﻬﺎ ﻭﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﻋﻨﻬﺎ‪،‬‬ ‫ﻓﺈﻥ ﺍﺣﺘﺞ ﻣﺤﺘﺞ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻤﺮﺿﻌﺔ ﻭﺍﻟﻤﻄﻠﻘﺔ ﻫﺬﻩ ﻣﺆﻭﻧﺘﻬﺎ ﺗﺠﺐ ﻋﻠﻰ‬ ‫ﺍﻟﺮﺟﻞ ﻷﺟﻞ ﻭﻟﺪﻩ ﺍﻟﺬﻱ ﻓﻲ ﺑﻄﻨﻬﺎ ﻭﺍﻟﻤﺮﺿﻌﺔ ﻣﺆﻭﻧﺘﻬﺎ ﺗﺠﺐ ﻷﺟﻞ ﺍﻟ ﻠﺒﻦ‬ ‫ﻭﺍﻟﻮﻟﺪ ﺍﻟﺬﻱ ﺗﺮﺿﻌﻪ ﻷﺑﻴﻪ ﻭﻫﻤﺎ ﻛﺎﻷﺟﻴﺮﻳﻦ‪ ،‬ﻭﺍﻟﺰﻭﺟﺔ ﻟﻴﺴﺖ ﻛﺬﻟﻚ‪ ،‬ﻗﻴﻞ‬ ‫ﻟﻪ‪ :‬ﺟﻌﻠﺖ ﻋﻠﻴﻚ ﻭﺟﻮﺏ ﺍﻟﻤﺆﻭﻧﺔ ﻓﺄﺭﻳﻨﺎﻙ ﺳﻘﻮﻁ ﻣﺎ ﺃﻟﺰﻣﻨﻪ ﻣﻊ ﻭﺟﻮﺏ‬ ‫ﺍﻟﻤﺆﻭﻧﺔ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻵﺛﺎﺭ ﺃﻥ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻓﻄﺮﺓ ﺍﻟﺰﻭﺟﺔ ﻭﻟﻴﺲ ﻋﻠﻰ‬ ‫ﺍﻟﺰﻭﺟﺔ ﻓﻄﺮﺓ ﺍﻟﺰﻭﺝ)‪.(١‬‬ ‫‪ ٣٢٦‬ا و‪ %‬ج ‪ 0] E‬وإ‪:H‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﺃﻥ ﻳﺨﺮﺝ ﻋﻦ ﺧﺎﺩﻡ‬ ‫ﺯﻭﺟﺘﻪ‪ ،‬ﻛﺎﻧﺖ ﻏﻨﻴﺔ ﺃﻭ ﻓﻘﻴﺮﺓ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﺗﺨﺮﺝ ﻋﻦ ﺃﻣﺘﻬﺎ ﺇﻥ ﻗﺪﺭﺕ‪،‬‬ ‫ﻭﺇﻥ ﻟﻢ ﺗﻘﺪﺭ ﻓﻠﻴﺲ ﻋﻠﻴﻬﺎ‪.‬‬ ‫ﻭﺍﻟﻤﺮﺃﺓ ﺍﻟﻐﻨﻴﺔ ﺇﺫﺍ ﻛﺎﻥ ﻟﻬﺎ ﺃﻭﻻﺩ ﺻﻐﺎﺭ ﻭﻫﻢ ﻓﻘﺮﺍﺀ‪ ،‬ﻓﻼ ﻳﻠﺰﻣﻬﺎ ﺃﻥ ﺗﺨﺮﺝ‬ ‫ﺍﻟﻔﻄﺮﺓ ﻋﻨﻬﻢ ﻛﺎﻥ ﺃﺑﻮﻫﻢ ﺣ ‪‬ﻴﺎ ﺃﻭ ﻣﻴ ﺘﺎ‪.‬‬ ‫ﻭﺍﻟﻤﺮﺃﺓ ﺇﺫﺍ ﻛﺎﻥ ﻟﻬﺎ ﻋﺒﻴﺪ ﻭﻻ ﻣﺎﻝ ﻟﻬﺎ ﻭﻟﻬﺎ ﺻﺪﺍﻕ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺁﺟﻞ‪ ،‬ﻓﻼ‬ ‫‬ ‫ﻋﺎﺟﻼ‪،‬‬ ‫ﻳﻠﺰﻡ ﺍﻟﺰﻭﺝ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﻣﻨﻪ ﻟﺘﺨﺮﺝ ﺍﻟﻔﻄﺮﺓ ﻋﻦ ﻋﺒﻴﺪﻫﺎ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺻﺪﺍﻗﻬﺎ‬ ‫ﻓﻠﻬﺎ ﺃﻥ ﺗﺄﺧﺬ ﻣﻨﻪ ﻭﺗﺨﺮﺝ ﻋﻦ ﻋﺒﻴﺪﻫﺎ ﻭﻣﻦ ﻳﻠﺰﻣﻬﺎ ﻋﻮﻟﻪ)‪.(٢‬‬ ‫)‪ (١‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٦٦/٢١ :‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.١٨٦/٤ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪414‬‬ ‫ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻻ ﻳﻠﺰﻡ ﻏﻨﻴﺔ ﺃﺩﺍﺅﻫﺎ ﻋﻦ ﺻﻐﺎﺭﻫﺎ ﺍﻟﻔﻘﺮﺍﺀ ﻭﻟﻮ ﻣﺎﺕ‬ ‫ﺃﺑﻮﻫﻢ‪ ،‬ﻭﺗﻌﻄﻲ ﻣﻦ ﻣﺎﻟﻬﺎ ﻭﻟﻮ ﻣﻦ ﺻﺪﺍﻕ ﻋﺎﺟﻞ ﻻ ﺁﺟﻞ ﻋﻤﻦ ﻳﻠﺰﻣﻬﺎ ﻋﻮﻟﻪ‬ ‫ﻛﻌﺒﺪﻫﺎ)‪.(١‬‬ ‫‪ ٣٢٧‬إ]اج ز ة ا‪ E ON‬ا‪a‬أة ‪ <=6‬أن ‪:~-‬‬ ‫ﺃﺟﻤﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃ ﻥ ﺍ ﻟﻤﺮﺃﺓ ﻗﺒﻞ ﺃﻥ‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﺍ ﻟﻤﻨﺬﺭ‪ :‬‬ ‫ﺨﺮﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻦ ﻧﻔﺴﻬﺎ)‪.(٢‬‬‫ﺗﻨﻜﺢ ﺃ ﻧﻬﺎ ﺗ ‬ ‫‬ ‫ﻣﺴﺘﺪﻻ ﺑﺎﻟﺤﺪﻳﺚ ﻧﻔﺴﻪ)‪.(٣‬‬ ‫ﻭﻧﻘﻞ ﺍﻟﻜﻨﺪﻱ ﻫﺬﺍ ﺍﻹﺟﻤﺎﻉ ﻋﻦ ﺃﺑﻲ ﺑﻜﺮ‬ ‫‪ ٣٢٨‬إ]اج ز ة ا‪ E ON‬ا')‪:‬‬ ‫ﺟﺎﺀ ﻓﻲ ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ :‬ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺇﺧﺮﺍﺝ ﺍﻟﻔﻄﺮﺓ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻋﻠﻰ ﻧﺤﻮ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻣﺎﻟﻪ‪:‬‬ ‫ﺍﺧﺘﻼﻓﻬﻢ ﻓﻲ ﺇﺧﺮﺍﺝ ‬ ‫ﺤﻤﺪ ﺑﻦ ﺍ ﻟﺤﺴﻦ ﻣﻦ ﺍ ﻟ ‬ ‫ﺤﻨﻔﻴﺔ‪ :‬ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻔﻄﺮﺓ؛ ﻷ ﻧﻬﺎ ﻋﺒﺎﺩﺓ‬‫ﻭﻗﺎﻝ ﻣ ‬ ‫ﻟﻠﺼﻴﺎﻡ‪ ،‬ﻭﻻ ﺻﻴﺎﻡ‬ ‫ﻭﺍﺣﺘﺞ ﻟﻪ ﺑﻌﻀﻬﻢ ﺑﺄ ﻧﻬﺎ ﺷﺮﻋﺖ ﻃﻬﺮﺓ ‬ ‫‬‫ﺍﻟﺼﺒ ﻲ‪،‬‬ ‫ﻭﻻ ﺗﻠﺰﻡ ‬ ‫ﺍﻟﺼﺒ ﻲ‪.‬‬ ‫ﻋﻠﻰ ‬ ‫ﻳﺘﺤﻤﻠﻬﺎ‬ ‫‬‫ﻭﺃﺟﻴﺐ ﻋﻦ ﺍﻷﻭﻝ‪ :‬ﺑﺄ ﻧﻬﺎ ﻋﺒﺎﺩﺓ ﻓﻴﻬﺎ ﻣﻌ ﻨﻰ ﺍ ﻟﻤﺆﻭﻧﺔ‪ ،‬ﺑﺪﻟﻴﻞ ﺃ ﻧﻬﺎ‬ ‫ﻋﻦ ﺍﻟﻐﻴﺮ‪ ،‬ﻭﺻﺎﺭﺕ ﻛﻨﻔﻘﺔ ﺍﻷﻗﺎﺭﺏ‪.‬‬ ‫ﻟﻠﺼﻴﺎﻡ‪ ،‬ﻭﻃﻌﻤﺔ ﻟﻠﻤﺴﺎﻛﻴﻦ‪ ،‬ﻓﺈﺫﺍ ﺫﻫﺒﺖ‬ ‫ﻭﻋﻦ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺑﺄ ﻧﻬﺎ ﺷﺮﻋﺖ ﻃﻬﺮﺓ ‬ ‫ﷲﻭﻟﻠﻌﺒﺎﺩ‪ ،‬ﻭﺳﻘﻮﻁ ﺃﺣﺪ ﺍ ﻟﺤﻘﻴﻦ‬ ‫ﺑﻌﺾ ﺍ ﻟﺤﻜﻤﺔ ﺑﻘﻲ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﻓﻬﻲ ‬ ‫ﺣﻖ ‬ ‫ﻻ ﻳﺴﻘﻂ ﺍ ﻟ ‬ ‫ﺤﻖ ﺍﻵﺧﺮ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٢٩٩/٣ :‬‬ ‫)‪ (٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،١٣/١٦ :‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٩١/٢١ :‬‬ ‫)‪ (٣‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٢٩٩/٣ :‬‬ ‫‪415‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﺍ ﻟﻤﺨﺘﺎﺭ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﺃ ﻥ ﺍﻟﻮﺻﻲ ﺃﻭ ﺍﻟﻮﻛﻴﻞ ﻳ ‬ ‫ﺨﺮﺟﻬﺎ ﻋﻨﻪ‪ ،‬ﻭﻛﺬﻟﻚ‬‫‬ ‫ﻳ ‬ ‫ﺨﺮﺟﻬﺎ ﻋﻦ ﻋﺒﻴﺪﻩ ﻣﻦ ﻣﺎﻟﻪ‪.‬‬ ‫ﻭﻗﻴﺪ ﺑﻌﻀﻬﻢ ﺍ ﻟﺠﻮﺍﺯ ﺑﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ﺗﻜﻔﻴﻪ ﻏ ﻠﺘﻪ‪ .‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﻟﻴﺲ‬ ‫‬ ‫ﻋﻠﻴﻪ ﺇﺧﺮﺍﺟﻬﺎ ﻋﻨﻪ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻎ ﺍﻟﻴﺘﻴﻢ ﺩﻓﻊ ﻣﺎﻟﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻋﺮﻓﻪ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ ﻟﻮﺍﻟﺪﺓ‬ ‫ﺍﻟﻴﺘﻴﻢ ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﺣﺠﺮﻫﺎ ﻭﻣﺎﻟﻪ ﻓﻲ ﻳﺪﻫﺎ ﺃﻥ ﺗﺨﺮﺝ ﺯﻛﺎﺗﻪ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﻗﻴﻞ‬ ‫ﻟﻤﺤﺘﺴﺐ ﻣﻄﻠﻘﺎ‪.‬‬ ‫ﻣﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺨﺮﺟﻬﺎ‬‫ ‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪﺓ‪ :‬ﺇﻥ ﻭﺳﻌﻬﺎ ﻣﺎﻟﻪ ﻳﺨﺮﺟﻬﺎ ﻣﻦ ﻭﻟ ﻲ ﺃ ‬ ‫ﺍ ﻟﻤﺤﺘﺴﺐ‪ ،‬ﻓﺈﻥ ﺃﺧﺮﺟﻬﺎ ﻓﻼ ﺑﺄﺱ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﻏﺮﻣﻪ؛ ﻷﻧﻪ ﺃﺧﺮﺝ ‬ ‫ﺣﻖ ﺍﷲ‬ ‫ﻣﻦ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﺟﻌﻠﻪ ﻓﻲ ﺃﻫﻠﻪ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﺃﻭ ﺯﻛﺎﺓ ﺍ ﻟﻤﺎﻝ ﺍﻟﻮﺍﺟﺒﺔ ﻓﻴﻪ‪،‬‬ ‫ﺤﻖ ﻭﺃﺩﺍﺋﻪ‬‫ﺤﻖ ﻭﺗﻀﻴﻴﻌﻪ‪ ،‬ﻭﻻ ‬ ‫ﻳﻌﺬﺏ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺍ ﻟ ‬‫‬‫ﻭﺇ ﻧﻤﺎ ‬ ‫ﻳﻌﺬﺏ ﺍﷲ ﻋﻠﻰ ﺗﺮﻙ ﺍ ﻟ‬ ‫ﺇﻟﻰ ﺃﻫﻠﻪ)‪.(١‬‬ ‫‪ E ٣٢٩‬ﻻ  ‬ ‫ ج ‪ 8-‬ز ‬ ‫ة ا‪:ON‬‬ ‫ﺨﺮﺟﻬﺎ ﻋﻤﻦ ﻳﻌﻮﻟﻬﻢ ﻓﻬﻨﺎﻙ ﻣﻦ ﻻ ﺗﺨﺮﺝ ﻋﻨﻬﻢ‬ ‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﺗﻠﺰﻡ ﻣ ‬ ‫ﻫﺬﻩ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﺪ ﺗﺤﺪﺙ ﻋﻨﻬﻢ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻘﺎﻝ‪ :‬ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻻ ﺗﺨﺮﺝ‬ ‫ﻋﻦ ﺍﻟﻮﻟﻲ ﺍﻟﺬﻱ ﺃﺧﺬﻩ ﺑﺎﻟﻨﻔﻘﺔ‪ ،‬ﻭﻻ ﻋﻦ ﺍﻷﺑﻮﻳﻦ ﻭﺍﻷﻭﻻﺩ ﺍﻟﺒﻠﻎ‪ ،‬ﻭﻳﺤﺘﻤﻞ ﻛﻼﻡ‬ ‫ﺍﻟﻤﺼﻨﻒ ﺃﻥ ﻳﺮﻳﺪ ﺑﻤﻦ ﻟﺰﻣﺘﻪ ﻣﻦ ﻫﻮ ﻣﻦ ﺍﻟﻌﻴﺎﻝ‪ ،‬ﻭﻳﺸﻴﺮ ﻟﺬﻟﻚ ﺑﺎﻟﺘﻤﺜﻴﻞ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻄﻲ ﻋﻦ ﺑﻨﺘﻪ ﺇﺫﺍ ﺑﻠﻐﺖ ﻭﻟﻮ ﻟﻢ ﺗﺘﺰﻭﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻲ ﻋﻦ ﺑﻨﻴﻪ‬ ‫ﻭﺑﻨﺎﺗﻪ ﺍﻟﺒﺎﻟﻐﻴﻦ ﺇﻥ ﻛﺎﻧﻮﺍ ﻓﻲ ﺣﺠﺮﻩ‪ ،‬ﻭﻳﻌﻄﻲ ﻋﻦ ﻃﻔﻠﻪ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻻﺑﻨﻪ‬ ‫ﺃﻭ ﺑﻨﺘﻪ ﻣﺎﻝ ﻗﺪﺭ ﻣﺎ ﻳﺨﺎﻃﺐ ﻋﻠﻴﻪ ﺍﻟﺒﺎﻟﻎ ﺃﺧﺮﺟﻬﺎ ﻣﻦ ﻣﺎﻟﻬﻤﺎ ﺇﻥ ﻟﻢ ﻳﺒﻠﻐﺎ‪ ،‬ﻭﻟﻮ‬ ‫ﻗﻠﻨﺎ‪ :‬ﺇﻧﻬﺎ ﻏﻴﺮ ﻓﺮﻳﻀﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﻓﻲ ﺍﻟﺘﺎﺝ‪ :‬ﺗﻠﺰﻡ ﻓﻲ ﻣﺎﻝ ﻳﺘﻴﻢ ﻋﻨﻪ‪ ،‬ﻭﻋﻦ‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪.٥/١٦ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪416‬‬ ‫ﺃﺑﻲ ﻋﺒﻴﺪﺓ‪ :‬ﺇﻥ ﻭﺳﻌﻬﺎ ﻣﺎﻟﻪ ﻳﺨﺮﺟﻬﺎ ﻣﻦ ﻭﻟﻲ ﺃﻣﺮﻩ ﻭﻻ ﺗﻠﺰﻡ ‪‬‬ ‫ﺟﺪﺍ ﺇﻻ ﺇﻥ ﻛﺎﻥ‬ ‫ﻟﻮﻟﺪ ﺍﺑﻨﻪ ﻣﺎﻝ ﻓﻴﺆﺩﻳﻬﺎ ﻋﻨﻪ ﻣﻨﻪ ﻭﺇﻻ ﻛﺎﻥ ﻫﻮ ﻭﺍﺭﺛﻪ ﻭﻟﺰﻣﻪ ﻋﻮﻟﻪ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻟﺰﻣﺘﻪ‬ ‫ﻋﻨﻪ‪ ،‬ﻭﺍﻷﻛﺜﺮ ﺃﻧﻬﺎ ﻻ ﺗﻠﺰﻣﻪ ﻋﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺨﺮﺟﻬﺎ ﻋﻦ ﺯﻭﺟﺔ ﻛﺪﻳﻮﻧﻬﺎ ﺇﻻ ﺇﻥ‬ ‫ﺃﺑﻜﺎﺭﺍ ﺃﺩﻯ ﻋﻨﻬﻦ‬ ‫‬‫ﺷﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻲ ﻋﻦ ﺃﺯﻭﺍﺟﻪ ﻭﻟﻮ ﻟﻢ ﻳﺠﻠﺒﻬﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﻦ‬ ‫ﻭﻟﻮ ﻟﻢ ﻳﺠﻠﺒﻬﻦ ﻭﺇﻻ ﻓﻼ‪ ،‬ﺇﻻ ﺇﻥ ﺟﻠﺒﻬﻦ‪.‬‬ ‫ﻭﻻ ﻋﻦ ﻣﻄﻠﻘﺔ ﺛﻼﺛﺎ ﺃﻭ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺜﻼﺙ‪ ،‬ﺃﻭ ﺍﻟﺒﺎﺋﻦ ﺣﺎﻣﻞ ﺍﺗﻔﺎﻗﺎ ﻣﻊ‬ ‫ﻟﺰﻭﻡ ﻧﻔﻘﺘﻬﺎ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺟﻤﻬﻮﺭ ﻗﻮﻣﻨﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻲ ﻋﻨﻬﺎ ﻛﻤﺮﺿﻌﺔ ﻟﻮﻟﺪﻩ؛‬ ‫ﻷﻧﻬﻤﺎ ﻛﺎﻷﺟﻴﺮ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ ª © ¨ § ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪ .[٢٣٣ :‬ﻭﻓﻲ ﺍﻟﻤﻄﻠﻘﺔ ﺑﻼ‬ ‫ﺣﻤﻞ ﺭﺟﻌ ‪‬ﻴﺎ ﺧﻼﻑ‪ ،‬ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻳﻌﻄﻲ ﻋﻨﻬﺎ ﻷﻧﻪ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻬﺎ ﻣﺎ ﻟﻢ ﺗﺘﻢ ﻋﺪﺗﻬﺎ‪.‬‬ ‫ﻭﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﺇﺫﺍ ﻃﻠﻘﺖ ﻃﻔﻠﺘﻪ ﺃﻭ ﻣﻴﺖ ﻋﻨﻬﺎ ﺑﻌﺪ ﺍﻟﺠﻠﺐ ﻓﺮﺟﻌﺖ ﻟﻮﺍﻟﺪﻫﺎ‬ ‫ﺃﻋﻄﻰ ﻋﻨﻬﺎ ﺣﺘﻰ ﺗﺒﻠﻎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻲ ﻋﻦ ﺑﻨﺘﻪ ﺍﻟﺒﺎﻟﻐﺔ ﻭﻳﻌﻄﻲ ﻋﻦ ﻧﺴﺎﺋﻪ ﺑﺎﻟﻐﺎﺕ‬ ‫ﺃﻭ ﻃﻔﻼﺕ ﻣﻮﺣﺪﺍﺕ ﺃﻭ ﻣﺸﺮﻛﺎﺕ ﻭﻻ ﻳﻌﻄﻲ ﻋﻦ ﺃﺯﻭﺍﺟﻪ ﺍﻹﻣﺎﺀ‪ ،‬ﻭﻣﺎ ﻟﻢ ﻳﺠﻠﺐ‬ ‫ﻣﻦ ﺃﺯﻭﺍﺟﻪ ﻭﻟﻢ ﻳﺮﺟﻊ ﺣﻜﻤﻬﻦ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﺎﻝ ﻟﺰﻭﺟﺘﻪ ﺍﻟﺒﺎﻟﻐﺔ‪ :‬ﻻ ﺃﻋﻄﻲ‬ ‫ﻋﻨﻚ‪ ،‬ﺃﻋﻄﺖ ﻣﻦ ﻣﺎﻟﻬﺎ ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻻ ﻋﻦ ﻋﺒﻴﺪ ﺍﻟﺘﺠﺎﺭﺓ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﺷﺘﺮﺍﻫﻢ ﻣﻦ ﺩﺭﺍﻫﻢ ﺯﻛﻴﺖ ﺃﻭ ﺣﺎﻝ‬ ‫ﻋﻠﻴﻬﺎ ﺣﻮﻝ ﻭﻟﻢ ﺗﺰﻙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻠﺰﻡ‪ ،‬ﺃﺭﺍﺩ ﺑﺎﻟﻠﺰﻭﻡ ﺍﻟﺨﻄﺎﺏ ﺑﻬﺎ ﻟﻴﺸﻤﻞ ﻗﻮﻝ‬ ‫ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﻗﻮﻝ ﻏﻴﺮ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﻭﺟﻪ ﺍﻷﻭﻝ ﺃﻧﻪ ﺗﺰﻛﻰ ﻗﻴﻤﺘﻪ ﻋﻨﺪ ﺍﻟﺤﻮﻝ ﺯﻛﺎﺓ‬ ‫ﻣﺎﻝ ﻓﻼ ﻳﺰﻛﻰ ﻋﻨﻪ ﺯﻛﺎﺓ ﺑﺪﻥ ﺇﺫ ﻻ ﺗﺠﺐ ﻓﻲ ﻣﺎﻝ ﺯﻛﺎﺗﺎﻥ‪ ،‬ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪:‬‬ ‫ﻳﻌﻄﻲ ﻋﻦ ﻋﺒﻴﺪﻩ ﻏﺎﺑﻮﺍ ﺃﻭ ﺣﻀﺮﻭﺍ ﺇﻻ ﺍﻟﻤﻐﺼﻮﺏ ﻭﺍﻵﺑﻖ ﻭﻟﻮ ﺭﺟﻌﻮﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ‬ ‫ﺭﺟﻌﻮﺍ ﺃﻋﻄﻰ ﻋﻤﺎ ﻣﻀﻰ‪ ،‬ﺍﻫ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻲ ﻣﺎ ﻟﻢ ﻳﻴﺄﺱ ﻣﻨﻬﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﻌﺒﻴﺪ‬ ‫ﺍﻟﺮﺍﻋﻮﻥ ﻟﻠﺠﻤﺎﻝ ﺃﻭ ﺍﻟﻐﻨﻢ ﺍﻟﺘﻲ ﻳﺆﺩﻱ ﻋﻨﻬﺎ ﺍﻟﺰﻛﺎﺓ ﻳﻌﻄﻲ ﻋﻨﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺤﻂ‬ ‫ﻣﻨﻬﻢ ﺛﻼﺛﺔ ﻭﻳﻌﻄﻲ ﻋﻠﻰ ﻣﻦ ﺑﻘﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺤﻂ ﺳﺒﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﻄﻲ ﻋﻨﻬﻢ‬ ‫ﻭﻻ ﻳﻌﻄﻲ ﻋﻦ ﻋﺒﻴﺪ ﻧﺴﺎﺋﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻲ ﻋﻤﻦ ﻳﺴﺘﺨﺪﻡ ﻣﻨﻬﻢ‪.‬‬ ‫‪417‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﻳﻌﻄﻴﻬﺎ ﻋﻦ ﻋﺒﻴﺪ ﺻﻐﺎﺭﻩ ﺇﻥ ﻛﺎﻥ ﻟﻬﻢ ﻣﺎﻝ ﻭﺇﻻ ﻓﻤﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻻ ﻳﻌﻄﻲ ﻣﻦ ﻣﺎﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻭﺟﺒﺖ ﻓﻲ ﻋﺒﻴﺪﻩ ﺍﻟﺬﻳﻦ ﻟﻠﺘﺠﺎﺭﺓ ﺍﻟﺰﻛﺎﺓ ﻭﻟﻮ‬ ‫ﺑﺎﻟﺤﻤﻞ ﺃﻋﻄﻰ ﻋﻨﻬﻢ‪ ،‬ﻭﻣﻦ ﺃﻭﺻﻲ ﻟﻪ ﺑﻌﺒﺪ ﻓﺈﺫﺍ ﻗﺒﻠﻪ ﻟﺰﻣﺘﻪ ﻋﻨﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ‬ ‫ﻳﻘﺒﻠﻪ ﻓﻌﻠﻰ ﺍﻟﻮﺭﺛﺔ‪ ،‬ﻭﺍﻟﻤﺒﻴﻊ ﺑﺎﻟﺨﻴﺎﺭ ﻳﻌﻄﻲ ﺑﺎﺋﻌﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺸﺘﺮﻳﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪،‬‬ ‫ﻓﺎﺳﺪﺍ‬ ‫‬‫ﺑﻴﻌﺎ‬ ‫ﻭﺗﻌﻄﻰ ﻋﻠﻰ ﺍﻟﻤﺪﺑﺮ ﻭﺍﻟﻤﺆﺍﺟﺮ ﻭﺍﻟﻤﻌﺎﺭ ﻭﻋﺒﺪ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺍﻟﻤﺒﻴﻊ ‬ ‫ﻳﻌﻄﻲ ﻋﻨﻪ ﺑﺎﺋﻌﻪ ﻭﺍﻟﻌﺒﺪ ﺍﻟﻤﺸﺘﺮﻙ‪ ،‬ﻭﻟﻮ ﺑﻴﻦ ﺑﺎﻟﻎ ﻭﻃﻔﻞ‪ ،‬ﺃﻭ ﻋﺎﻗﻞ ﻭﻣﺠﻨﻮﻥ‪،‬‬ ‫ﺃﻭ ﻃﻔﻞ ﻭﻣﺠﻨﻮﻥ ﺗﻌﻄﻰ ﻋﻨﻪ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺸﺮﻛﺔ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻮﻟﻲ ﺍﻟﺬﻱ ﻧﻔﻘﺘﻪ‬ ‫ﻋﻠﻰ ﺭﺟﻠﻴﻦ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻷﺣﺪ ﺍﻟﻤﺸﺘﺮﻛﻴﻦ ﻣﺎﻝ ﺃﻭ ﺍﻣﺘﻨﻊ ﻣﻦ‬ ‫ﺍﻹﻋﻄﺎﺀ ﺃﻋﻄﻰ ﺍﻵﺧﺮ ﻣﻨﺎﺑﻪ ﻓﻘﻂ‪ ،‬ﻭﺗﻌﻄﻰ ﻋﻠﻰ ﺍﻟﻮﻟﺪ ﺍﻟﻤﺸﺘﺮﻙ ﻋﻠﻰ ﻗﺪﺭ‬ ‫ﺍﻟﻤﻴﺮﺍﺙ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺨﻠﻴﻄﺎﻥ ﺑﻴﻦ ﺭﺟﻠﻴﻦ ﻓﺈﻧﻪ ﻳﻌﻄﻲ ﻛﻞ ﻣﻦ ﺍﻟﺮﺟﻠﻴﻦ‪ ،‬ﻭﻳﻨﻮﻱ‬ ‫ﻋﻤﻦ ﻫﻮ ﺍﺑﻨﻪ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﺃﺣﺪ ﺍﻟﻄﻔﻠﻴﻦ ﻓﻠﻴﻌﻂ ﺍﻟﺮﺟﻼﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻓﻄﺮﺓ‬ ‫ﺗﺎﻣﺔ ﺍﺣﺘﻴﺎﻃ ﺎ ﻭﻳﻌﻄﻲ ﺍﻟﺮﺟﻞ ﻋﻦ ﺳﺮﻳﺘﻪ ﻭﺩﺧﻠﺖ ﻓﻲ ﺍﻟﻌﺒﻴﺪ ﻷﻥ ﺍﻟﻤﺮﺍﺩ ﺑﻬﻢ‬ ‫ﻣﺎ ﻳﺸﻤﻞ ﺍﻹﻧﺎﺙ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻋﻦ ﺯﻭﺟﺔ ﻣﺸﺮﻛﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻜﺘﺎﺑﻴﺔ ﺇﺫ ﻻ ﺗﺤﻞ ﻟﻪ ﻣﺸﺮﻛﺔ‬ ‫ﻣﺸﺮﻛﺎ‬ ‫‬‫ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻟﻌﻠﻪ ﺃﻃﻠﻖ ﻟﻴﻌﻢ ﻏﻴﺮ ﺍﻟﻜﺘﺎﺑﻴﺔ ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﻋﺒﺪﻩ‬ ‫ﻣﺘﺰﻭﺟﺎ ﻣﺸﺮﻛﺔ ﻏﻴﺮ ﻛﺘﺎﺑﻴﺔ ﻓﻼ ﻳﻌﻄﻲ ﻋﻨﻬﺎ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ ﻣﻮﺣﺪﺓ ﻷﻋﻄﻰ‬ ‫‬ ‫ﻋﻨﻬﺎ ﻋﻨﺪ ﺑﻌﺾ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻳﻌﻄﻲ ﻋﻦ ﻋﺒﺪﻩ ﺍﻟﻤﺸﺮﻙ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﻌﻄﻲ ﻋﻦ‬ ‫ﺯﻭﺟﺔ ﻋﺒﺪﻩ ﺍﻟﻤﺸﺮﻛﺔ‪.‬‬ ‫ﻭﺇﻟﻰ ﺍﻟﻤﻨﻊ ﺃﺷﺎﺭ ﺑﻘﻮﻟﻪ‪ :‬ﻭﻋﺒﺪ ﻣﺸﺮﻙ‪ ،‬ﻭﻟﻮ ﺫﻣ ‪‬ﻴﺎ ﻛﺘﺎﺑ ‪‬ﻴﺎ‪ ،‬ﻭﻭﻟﻲ ﻣﺸﺮﻙ ﻭﻭﻟﺪ‬ ‫ﺑﺎﻟﻎ ﻣﺸﺮﻙ ﻏﻴﺮ ﻣﺤﺎﺯ ﻋﻦ ﺃﺑﻴﻪ ﺣﻴﺚ ﻻ ﻳﻘﺘﻞ ﻛﺎﻟﻜﺘﻤﺎﻥ)‪.(١‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٩٠/٣ :‬ ‪.٢٩٢‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪418‬‬ ‫‪ ٣٣٠‬إ]ا‪ E %‬ا‪:.B‬‬ ‫ﻭﺃﺣﻤﺪ‪ :‬ﻻ ﺗﺠﺐ ﻋﻦ ‬ ‫ﺍﻟﺬ ﻣﻲ‪ ،‬ﻭﻫﻮ‬‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺫﻟﻚ‪ :‬ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ‬ ‫ﻗﻮﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﺣﻜﺎﻩ ﺍﺑﻦ ﺍ ﻟﻤ ‬ ‫ﻨﺬﺭ ﻋﻦ ﻋﻠﻲ‪ ،‬ﻭﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺍﺑﻦ‬ ‫‬ ‫ﻤﺴﻴﺐ‪ ،‬ﻭﺍ ﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻭﻏﻴﺮﻫﻢ‪.‬‬ ‫ﺍ ﻟ ‬ ‫ﺍﻟﺮﻭﺍﻳﺎﺕ؛ ﻭﻷ ﻥ ﺍﻟﻮﺟﻮﺏ‬‫ﻭﻗﺎﻝ ﺍﻷﻛﺜﺮ ﻣ ﻨﺎ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺑﺎﻟﻮﺟﻮﺏ ﻹﻃﻼﻕ ‬ ‫ﻋﻠﻰ ﺍ ﻟﻤﻮﻟﻰ‪ ،‬ﻓﻼ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺇﺳﻼﻡ ﺍﻟﻌﺒﺪ ‬ ‫ﻛﺎﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟ ﺘﺠﺎﺭﺓ‪ .‬ﻭﺣﻜﺎﻩ ﺍﺑﻦ‬ ‫ﺍ ﻟﻤﻨﺬﺭ ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬‬ ‫ﻭﻣﺠﺎﻫﺪ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ‪ ،‬ﻭﺍﻟ ﻨﺨﻌﻲ‪،‬‬ ‫ﺍﻟﺮﺃﻱ‪.‬‬ ‫ﻭﺍﻟ ﺜﻮﺭﻱ‪ ،‬ﻭﺇﺳﺤﺎﻕ‪ ،‬ﻭﺃﺻﺤﺎﺏ ‬ ‫ﻭﺭﻭﻱ ﺫﻟﻚ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍ ﻟﻤﻬﺎﺟﺮ ﻋﻦ‬ ‫ﻦ ﻣ ﻤ ﻠﻮﻛﻪ‬‫‬ ‫ﺍﻟﺮ ﺟ ﻞ ﺍ ﻟ ﻤﺴﻠ ﻢ ﻋ ‬ ‫»ﻳ ﺆ ‪‬ﺩﻱ ‪‬‬ ‫ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻗﺎﻝ‪ :‬ﺳﻤﻌﺘﻪ ﻳﻘﻮﻝ‪ :‬‬ ‫ﺻﺪ ﻗ ﺔ ﺍ ﻟﻔ ﻄﺮ«‪.‬‬‫‬ ‫ﺼ ﺮﺍﻧﻲ ‬ ‫ﺍﻟ ‪‬ﻨ ‬ ‫ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ‪ :‬ﺑﻠﻐﻨﻲ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃ ﻧﻪ ﻛﺎﻥ ﻳﻌﻄﻲ ﻋﻦ ﻣﻤﻠﻮﻛﻪ ﺍﻟ ﻨﺼﺮﺍﻧﻲ‬ ‫ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻋﻦ ﻧﺎﻓﻊ ﺃ ﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻛﺎﻥ ﻳﺨﺮﺝ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﻋﻦ ﺃﻫﻞ‬ ‫ﺍﻟﺮﻗﻴﻖ‪.‬‬‫ﺣﺮﻫﻢ ﻭﻋﺒﺪﻫﻢ‪ ،‬ﺻﻐﻴﺮﻫﻢ ﻭﻛﺒﻴﺮﻫﻢ‪ ،‬ﻣﺴﻠﻤﻬﻢ ﻭﻛﺎﻓﺮﻫﻢ ﻣﻦ ‬‫ﺑﻴﺘﻪ ﻛ ﻠﻬﻢ‪ ،‬‬ ‫ﻭﺳﺌﻞ ﺍ ﻟﺨﺮﺍﺳﺎﻧﻲ ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺭﺟﻞ ﻛﺎﻥ ﻟﻪ ﻋﺒﺪ ﻳﻬﻮﺩﻱ‪ :‬ﺃﻳﺨﺮﺝ ﻋﻨﻪ‬ ‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ؟ ﻗﺎﻝ ﺍ ﻟﺨﺮﺍﺳﺎﻧﻲ‪ :‬ﻟﻴﺲ ﻋﻨﺪﻱ ﻓﻴﻬﺎ ﺷﻲﺀ‪.‬‬ ‫ﺨﺮﺝ ﻋﻦ ﺟﻤﻴﻊ ﻋﺒﻴﺪﻩ ﺇﻻ ﻋﺒﻴﺪ ﺍﻟ ﺘﺠﺎﺭﺓ‪.‬‬‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻳ ‬ ‫‬‫‬ ‫ﻴﻦ« ﻓﻲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪» :‬ﺃ ‪‬ﻥ‬‫ﺍﻷﻭﻟﻮﻥ‪ :‬ﺑﺰﻳﺎﺩﺓ ﻗﻮﻟﻪ‪» :‬ﻣ ﻦ ﺍ ﻟ ﻤ ﺴﻠﻤ ‬‫ﺍﺳﺘﺪﻻﻝ ‬ ‫ﻤﺮ‪ ،‬ﺃﻭ ﺻﺎﻋﺎ ﻣﻦ ﺷ ‬ ‫ﻌ ‬ ‫ﻴﺮ‪ ،‬ﻋﻦ ﻛ ‪‬ﻞ‬‫ﻄﺮ ﺻﺎ ﻋﺎ ﻣ ﻦ ﺗ ‬‫ﺭﺳﻮ ﻝ ﺍﷲﮊ ﻓﺮﺽ ﺯ ﻛﺎ ﺓ ‬ ‫ﺍﻟﻔ ‬ ‫‬‫ ‬‫‬‫‬‫ ‬ ‫‬‫‬‫‬ ‫ﺣ ‪‬ﺮ ﻭ ﻋﺒﺪ‪ ،‬ﺫ ﻛ ﺮ ﻭﺃﻧ ﺜﻰ ﻣ ﻦ ﺍ ﻟ ﻤﺴﻠﻤ ‬ ‫ﻴﻦ«‪.‬‬ ‫ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﺿﺢ ﻻ ﻏﺒﺎﺭ‬‫ﻣﺪﻋﺎﻫﻢ ﺑﻬﺬﻩ ‬‫ﺤﻨﻔﻴﺔ‪ :‬ﺍﺳﺘﺪﻻ ﻟﻬﻢ ﻋﻠﻰ ‬‫ﻗﺎﻝ ﺑﻌﺾ ﺍ ﻟ ‬ ‫ﻋﻠﻴﻪ‪.‬‬ ‫‪419‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﻧﺎﺯﻉ ﺍﺑﻦ ﺣﺰﻡ ﻓﻲ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﻓﻘﺎﻝ‪ :‬ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﺳﻘﺎﻃ ﻬﺎ ﻋﻦ ﺍ ﻟﻤﺴﻠﻢ‬ ‫ﺨﺒﺮ ﻟﻤﺎ ﻭﺟﺒﺖ‬‫ﺇﻳﺠﺎﺑﻬﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻠﻮ ﻟﻢ ﻳﻜﻦ ﺇﻻ ﻫﺬﺍ ﺍ ﻟ ‬‫‬‫ﻓﻲ ﺍﻟﻜﺎﻓﺮ ﻣﻦ ﺭﻗﻴﻘﻪ ﻭﻻ‬ ‫ﻋﻠﻴﻨﺎ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﺇﻻ ﻋﻠﻰ ﺍ ﻟﻤﺴﻠﻢ ﻣﻦ ﺭﻗﻴﻘﻨﺎ ﻓﻘﻂ‪ ،‬ﻭﻟﻜﻦ ﻭﺟﺪﻧﺎ ﺣﺪﻳﺚ ﺃﺑﻲ‬ ‫ﺻﺪ ﻗﺔ ﺍ ﻟﻔ ﻄﺮﻋﻦ‬‫‬ ‫ﺻﺪ ﻗ ﺔ ﺇ ‪‬ﻻ ‬ ‫‬‫‬‫ ‬ ‫ﻫﺮﻳﺮﺓ ﻣﺮﻓﻮ ﻋﺎ‪ » :‬ﻟ ﻴ ﺲ ﻋ ﻠﻰ ﺍ ﻟ ﻤ ﺴﻠﻢﻓﻲ ﻓ ﺮﺳﻪ ﻭ ﻋ ﺒﺪﻩ ‬ ‫ﺍﻟﺴ ﻴﺪ‬‫‪‬‬ ‫ﻋﻤﻮﻣﺎ‪ ،‬ﻓﻬﻲ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ‬‫‬‫ﺍﻟﺮﻗﻴﻖ‬‫ﺍﻟﺮﻗﻴﻖ«‪ ،‬ﻓﺄﻭﺟﺐ ‪ ‰‬ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﻋﻦ ‬ ‫ﺍﻟﺮﻗﻴﻖ‪.‬‬‫ﻋﻦ ﺭﻗﻴﻘﻪ ﻻ ﻋﻠﻰ ‬ ‫‬‫‬‫‬ ‫ﻴﻦ« ﺫﻛﺮﺕ ﺑﻌﺾ‬‫ﻭﻣﻌ ﻨﻰ ﻛﻼﻣﻪ‪ :‬ﺃ ﻥ ﺍﻟﺮﻭﺍﻳﺔ ﺍ ﻟﺘﻲ ﻓﻴﻬﺎ ﺯﻳﺎﺩﺓ‪» :‬ﻣ ﻦ ﺍ ﻟ ﻤ ﺴﻠﻤ ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪ ﺃﻫﻞ ﺍﻷﺻﻮﻝ‬‫ﺨﺼﻪ‪ ،‬ﺇﺫ ﺍ ﻟﻤﺸﻬﻮﺭ ‬‫ﺃﻓﺮﺍﺩ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﻼ ﺗﻌﺎﺭﺿﻪ‪ ،‬ﻭﻻ ﺗ ‬ ‫ﺨﺼﻪ ﺧﻼﻓﺎ ﻷﺑﻲ ﺛﻮﺭ‪.‬‬‫ﺍﻟﻌﺎﻡ ﻻ ﻳ ‬ ‫‬‫ﺃ ﻥ ﺫﻛﺮ ﺑﻌﺾ ﺃﻓﺮﺍﺩ‬ ‫ﻳﺨﺺ ﻋﻤﻮﻡ ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺑﻘﻮﻟﻪ ﻓﻲ ﺣﺪﻳﺚ ﻏﻴﺮﻩ‪:‬‬‫‬‫ﻭﺃﺟﺎﺏ ﺍﻟﻌﺮﺍﻗﻲ ﺑﺄ ﻧﻪ‬ ‫‬‫‬ ‫ﺍﻟﺼﻐﻴﺮ ﺃ ﻧﻪ ﮊ ﺃﺭﺍﺩ ﺍ ﻟﻤﺆ ﺩﻯ ﻋﻨﻪ ﻻ ﺍ ﻟﻤﺆﺩ‪‬ﻱ‪.‬‬ ‫ﺗﺒﻴﻦ ﺑﺬﻛﺮ ‬ ‫ﻴﻦ«‪ ،‬ﻭﻗﺪ ‬‫»ﻣ ﻦ ﺍ ﻟ ﻤ ﺴﻠﻤ ‬ ‫ﻟﻠﻌﺎﻡ‬ ‫‬‫ﺍﻟﻌﺎﻡ‪ ،‬ﺑﻞ ﻫﻮ ﺗﺨﺼﻴﺺ‬ ‫‬‫ﻭﻣﻌ ﻨﻰ ﻛﻼﻣﻪ‪ :‬ﺃ ﻧﻪ ﻟﻴﺲ ﻫﺬﺍ ﺫﻛﺮ ﺑﻌﺾ ﺃﻓﺮﺍﺩ‬ ‫‬‫‬‫‬ ‫ﺍﻟﺼﻔﺔ ﻓﻲ ﻗﻮﻟﻪ‪» :‬ﻣ ﻦ ﺍ ﻟ ﻤ ﺴﻠﻤ ‬ ‫ﻴﻦ«‪.‬‬‫ﺑﻤﻔﻬﻮﻡ ‬ ‫ﻭﺛﺎﻧﻴﺎ‪ :‬ﻟﻮ‬ ‫‬‫ﺤﻨﻔﻴﺔ ﺑﻘﻮﻟﻪ‪ :‬ﻧﺤﻦ ﻧﻤﻨﻊ ﺃﻭ ﻻ ﺩﻻﻟﺔ ﺍ ﻟﻤﻔﻬﻮﻡ‪،‬‬ ‫ﺃﺟﺎﺏ ﺑﻌﺾ ﺍ ﻟ ‬ ‫ﻳﺨﺺ ﺑﻪ ﺍﻟﻌﻤﻮﻡ‪.‬‬ ‫‬‫ﺳ ﻠﻤﻨﺎﻩ ﻻ ﻧﺴ ﻠﻢ ﺃ ﻧﻪ‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍ ﻟﻬﻤﺎﻡ‪ :‬ﺍﻹﻃﻼﻕ ﻓﻲ ﺍﻟﻌﺒﺪ ﻓﻲ ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻳﻮﺟﺒﻬﺎ ﻓﻲ ﺍﻟﻜﺎﻓﺮ‪،‬‬ ‫‬‫‬ ‫ﻴﻦ« ﻻ ﻳﻌﺎﺭﺿﻪ؛ ﻟﻤﺎ ﻋﺮﻑ ﻣﻦ‬ ‫ﺃﻳﻀﺎ ﺑﻘﻮﻟﻪ‪» :‬ﻣ ﻦ ﺍ ﻟ ﻤ ﺴﻠﻤ ‬ ‫ﺍﻟﺼﺤﻴﺢ ‬ ‫ﻭﺍﻟ ﺘﻘﻴﻴﺪ ﻓﻲ ‬ ‫ﻘﻴﺪ ﻓﻲ ﺍﻷﺳﺒﺎﺏ؛ ﻷ ﻧﻪ ﻻ ﺗﺰﺍﺣﻢ ﻓﻴﻬﺎ‪ ،‬ﻓﻴﻤﻜﻦ ﺍﻟﻌﻤﻞ‬‫ﻋﺪﻡ ﺣﻤﻞ ﺍ ﻟ ﻤﻄ ﻠﻖ ﻋﻠﻰ ﺍ ﻟ ﻤ ‬ ‫‬ ‫ﺳﺒﺒﺎ‪ ،‬ﺑﺨﻼﻑ ﻭﺭﻭﺩﻫﻤﺎ ﻓﻲ ﺣﻜﻢ ﻭﺍﺣﺪ‪.‬‬‫ﻛﻞ ﻣﻦ ﺍ ﻟﻤﻄﻠﻖ ﻭﺍ ﻟ ‬ ‫ﻤﻘﻴﺪ ‬‫ﺑﻬﻤﺎ‪ ،‬ﻓﻴﻜﻮﻥ ‬ ‫ﻭﻛﻞ ﻣﻦ ﻳﻘﻮﻝ ﺑﺄ ﻥ ﺇﻓﺮﺍﺩ ﻓﺮﺩ ﻣﻦ ﺍﻟﻌﺎﻡ ﻻ ﻳﻮﺟﺐ ﺍﻟ ﺘﺨﺼﻴﺺ‪ ،‬ﻳﻠﺰﻣﻪ ﺃﻥ‬ ‫‬ ‫ﻤﻘﻴﺪ ﻻ ﻳﻮﺟﺐ ﺗﻘﻴﻴﺪ ﺫﻟﻚ‬ ‫‬‫‬ ‫ﻢ ﺗﻌﻠﻴﻘﻪ ﺑﻌﻴﻨﻪ ﺑ ‬ ‫ﻳﻘﻮﻝ‪ :‬ﺇ ﻥ ﺗﻌﻠﻴﻖ ﺣﻜﻢ ﺑﻤﻄﻠﻖ ﺛ ‬ ‫ﺍ ﻟﻤﻄ ﻠﻖ ﺑﺄﺩ ﻧﻰ ‬ ‫ﺗﺄﻣﻞ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪420‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻤﻜﻦ ﺍﻟﻌﻤﻞ ﺑﻬﻤﺎ ﺻﻴﺮﺍ ﺇﻟﻴﻪ ﺿﺮﻭﺭ ﺓ‪ ،‬ﻓﻈﻬﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟ ﺘﺤﻘﻴﻖ‬ ‫ﻳﺘﻤﺴﻜﻮﻥ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍ ﻟﻤﻄﻠﻘﺔ‪ ،‬ﻭﺃ ﻥ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﻌﺪﻡ‬ ‫‬‫ﺃ ﻥ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﻮﺟﻮﺑﻬﻤﺎ‬ ‫ﺑﺎﻟﺰﻳﺎﺩﺓ؛ ﻷﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻣﻦ ﺍﻟ ﺜﻘﺔ ﻣﻘﺒﻮﻟﺔ‪.‬‬ ‫ﻳﻘﻴﺪﻭﻥ ﺇﻃﻼﻗﻬﺎ ‬‫‬ ‫ﻭﺟﻮﺑﻬﺎ ‬ ‫ﺍﻟﺴﺒﺐ‬‫ﻭﺃ ﻥ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﻮﺟﻮﺏ ﻳﻤﻨﻌﻮﻥ ﺍﻟ ﺘﻘﻴﻴﺪ؛ ﻷ ﻧﻪ ﻣﻦ ﺑﺎﺏ ﺗﻘﻴﻴﺪ ‬ ‫ﺤﺘﺠﻮﻥ ﺑﺤﺪﻳﺚ ﻧﺎﻓﻊ‪» :‬ﺃ ﻥ ﺍﺑﻦ ﻋﻤﺮ ﻛﺎﻥ ﻳﺨﺮﺝ ﻋﻦ ﺃﻫﻞ ﺑﻴﺘﻪ‪،‬‬‫ﻭﻳ ‬‫ﺑﺎﻟﺴﺒﺐ‪ ،‬‬‫‬ ‫ﺍﻟﺮﻗﻴﻖ«‪ .‬ﻗﺎﻟﻮﺍ‪:‬‬ ‫ﺣﺮﻫﻢ ﻭﻋﺒﺪﻫﻢ‪ ،‬ﺻﻐﻴﺮﻫﻢ ﻭﻛﺒﻴﺮﻫﻢ‪ ،‬ﻣﺴﻠﻤﻬﻢ ﻭﻛﺎﻓﺮﻫﻢ ﻣﻦ ‬‫‬ ‫ﻭﺍﺑﻦ ﻋﻤﺮ ﺭﺍﻭﻱ ﺍ ﻟﺤﺪﻳﺚ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻳﺨﺮﺝ ﻋﻦ ﻋﺒﺪﻩ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﻫﻮ ﺃﻋﺮﻑ‬ ‫ﺑﻤﺮﺍﺩ ﺍ ﻟﺤﺪﻳﺚ‪.‬‬ ‫‬‫‬‫‬ ‫ﺗﻄﻮ ﻋﺎ‪ ،‬ﻭﻻ ﻣﺎﻧﻊ ﻣﻨﻪ)‪.(١‬‬ ‫ﺻﺢ‪ ،‬ﺣﻤﻞ ﻋﻠﻰ ﺃ ﻧﻪ ﻛﺎﻥ ﻳﺨﺮﺝ ﻋﻨﻬﻢ ‬‫ﻭﺃﺟ ‬ ‫ﻴﺐ‪ :‬ﺑﺄ ﻧﻪ ﻟﻮ ‬ ‫‪ ٣٣١‬و‪ t6‬إ]اج ز ة ا‪:ON‬‬ ‫ﻳﺴﺘﺤﺐ ﺇﺧﺮﺍﺝ ﺫﻟﻚ ﻏﺪﺍﺓ ﺍﻟﻔﻄﺮ؛ ﻷﻧ‪‬ﻬﺎ‬ ‫‪‬‬‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﻗﻴﻞ‪:‬‬ ‫ﺯﻛﺎﺓ ﺍﻷﺑﺪﺍﻥ‪ ،‬ﻭﻫﻲ ﺗﺨﺮﺝ ﻗﺒﻞ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺍ ﻟﻤﺼ ﻠﻰ)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻳﺴﺘﺤﺐ ﺇﺧﺮﺍﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻣﻦ ﻣﻄﻠﻊ ﺍﻟﻔﺠﺮ‪ ،‬ﻣﻦ‬ ‫ﻏﺪﺍﺓ ﺍﻟﻔﻄﺮ ﺇﻟﻰ ﻭﻗﺖ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺍﻟﻤﺼﻠﻰ ﻟﺼﻼﺓ ﺍﻟﻌﻴﺪ‪ .‬ﻭﻗﻮﻝ‪ :‬ﻳﺠﻮﺯ‬ ‫ﺇﺧﺮﺍﺟﻬﺎ ﻣﻦ ﻣﻄﻠﻊ ﺍﻟﻠﻴﻞ ﻣﻦ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ ﺇﻟﻰ ﻭﻗﺖ ﺍﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺍﻟﻤﺼﻠﻰ)‪.(٣‬‬ ‫ﻭﻓﺼﻞ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺫﻟﻚ ﻓﻌﻘﺪ ﺧﺎﺗﻤﺔ ﻟﺰﻛﺎﺓ ﺍﻟﻔﻄﺮ ﺗﺘﻌﻠﻖ‬ ‫‪‬‬ ‫ﺑﻮﻗﺖ ﺇﺧﺮﺍﺟﻬﺎ ﻓﻘﺎﻝ‪ :‬ﻫﻞ ﺗﺠﺐ ﺑﻐﺮﻭﺏ ﺁﺧﺮ ﺭﻣﻀﺎﻥ ﺃﻭ ﺑﻄﻠﻮﻉ ﻓﺠﺮ ﺍﻟﻔﻄﺮ؟‬ ‫ﻗﻮﻻﻥ‪ ،‬ﻓﺎﺋﺪﺗﻬﻤﺎ ﻓﻴﻤﻦ ﺣﺪﺙ ﻣﻦ ﺯﻭﺟﺔ ﺃﻭ ﻭﻟﺪ ﺃﻭ ﻣﻤﻠﻮﻙ‪ ،‬ﺃﻭ ﻏﻴﺮﻫﻢ ﻣﻤﻦ ﻳﻠﺰﻡ‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٢٨٠/١٥ :‬ ‪ ،٢٨٣‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﺳﺒﻖ ﺗﺨﺮﻳﺠﻬﺎ‪.‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ،١٢٠٢/٢ :‬ﻭ ‪.١٢٠٥‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.١٨٦/٤ :‬‬ ‫‪421‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺇﻧﻔﺎﻗﻪ‪ ،‬ﺗﻠﺰﻡ ﻋﻨﻪ ﺇﻥ ﻛﺎﻥ ﻗﺒﻞ ﻭﻗﺖ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻭﺩﺍﻡ ﺇﻟﻰ ﻭﻗﺘﻪ‪ ،‬ﻻ ﺇﻥ ﺣﺪﺙ ﺑﻌﺪ‬ ‫ﺩﺧﻮﻝ‪ ،‬ﻭﻓﻴﻤﻦ ﺧﺮﺝ ﻣﻦ ﻣﻠﻚ ﺃﻭ ﻋﺼﻤﺔ ﺃﻭ ﻣﺎﺕ ﻓﺒﻌﻜﺲ ﺫﻟﻚ ﺇﻥ ﺧﺮﺝ ﺃﻭ ﻣﺎﺕ‬ ‫ﻗﺒﻞ ﻭﻗﺖ ﺍﻟﻮﺟﻮﺏ ﻻ ﺗﻠﺰﻡ‪ ،‬ﺃﻭ ﺑﻌﺪ ﺩﺧﻮﻟﻪ ﻭﺟﺒﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﺐ ﺑﻄﻠﻮﻉ ﺷﻤﺲ‬ ‫ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺪﺧﻮﻝ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻤﻦ ﺣﺪﺙ ﻟﻪ ﻓﻴﻪ ﻟﺰﻣﺘﻪ ﻋﻨﻪ ﻭﻟﻮ ﺫﻫﺐ ﻗﺒﻞ‬ ‫ﺍﻟﻌﻴﺪ‪ ،‬ﻭﻣﻦ ﺃﺩﺭﻛﻪ ﻣﻤﻦ ﻛﺎﻥ ﻗﺒﻠﻪ ﻟﺰﻣﺘﻪ ﻋﻨﻪ ﻭﻟﻮ ﺫﻫﺐ ﻗﺒﻞ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﺐ‬ ‫ﺑﺼﻼﺓ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻨﺼﻒ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﻋﻤﻦ ﺣﺪﺙ ﺑﻌﺪ ﺭﺅﻳﺔ‬ ‫ﻫﻼﻝ ﺷﻮﺍﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺣﺪﺙ ﻟﻪ ﻣﻦ ﻋﻴﺎﻝ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻓﻼ ﻋﻠﻴﻪ ﻋﻨﻪ‪...‬‬ ‫ﻭﻧﺪﺏ ﺇﺧﺮﺍﺟﻬﺎ ﻣﻦ ﻣﺨﺰﻧﻬﺎ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﺇﻋﻄﺎﺅﻫﺎ ﺑﻌﺪﻩ ﻗﺒﻞ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺟﺎﺯ ﺇﺧﺮﺍﺟﻬﺎ ﻣﺎ ﻟﻢ ﺗﻐﺐ ﺷﻤﺲ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺗﻜﻮﻥ ﻣﻦ ﺳﺎﺋﺮ‬ ‫ﺍﻟﺼﺪﻗﺎﺕ ﻭﻗﻴﻞ‪ :‬ﺟﺎﺯ ﺑﻌﺪﻫﺎ ﻭﻟﻮ ﻟﻤﻮﺕ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﺼﺪﻗﺔ‪،‬‬ ‫ﺃﺭﺍﺩ ﻣﺎ ﻟﻢ ﻳﻨﺴﻠﺦ‪ ،‬ﻭﺍﻟﻼﻡ ﺑﻤﻌﻨﻰ ﻋﻨﺪ‪ ،‬ﻭﺍﻟﻌﻨﺪﻳﺔ ﺗﻄﻠﻖ ﻋﻠﻰ ﻣﺎ ﺍﺗﺼﻞ ﺑﻚ‬ ‫ﻻ ﻋﻠﻰ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺗﺤﺘﻚ‪ ،‬ﺃﻭ ﺑﻤﻌﻨﻰ ﺇﻟﻰ‪ ،‬ﻭﻟﻢ ﻳﺮﺩ ﺩﺧﻮﻝ ﺍﻟﻐﺎﻳﺔ ﻓﻼ‬ ‫ﺇﺷﻜﺎﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺠﻮﺯ ﺑﻌﺪﻫﺎ ﺇﻟﻰ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻟﻰ ﺍﻷﺿﺤﻰ‪ ،‬ﻭﺃﻣﺎ ﺑﻌﺪﻩ ﻓﻤﻦ‬ ‫ﺳﺎﺋﺮ ﺍﻟﺼﺪﻗﺎﺕ‪ ،‬ﻗﺎﻝ ﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻭﻗﻴﻞ‪ :‬ﻓﻄﺮﺓ ﻭﻟﻮ ﺑﻌﺪﻩ‪ ،‬ﻭﺗﻌﺠﻴﻠﻬﺎ ﻓﻲ‬ ‫ﺭﻣﻀﺎﻥ ﻛﺘﻌﺠﻴﻞ ﺍﻟﺰﻛﺎﺓ ﻗﺒﻞ ﻭﻗﺘﻬﺎ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺗﻌﺠﻴﻠﻬﺎ ﻓﻲ ﺭﻣﻀﺎﻥ ﻣﻄﻠﻘﺎ‬ ‫ﻳﻮﻣﺎ‪،‬‬ ‫ﻟﺤﺎﺟﺔ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻟﻨﺼﻒ ﺍﻷﺧﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﻣﻀﻰ ﻋﺸﺮﻭﻥ ‬ ‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻴﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺟﺎﺯ ﻭﻻ‬ ‫ﺗﻌﻄﻰ ﻗﺒﻞ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻴﺖ ﻗﺒﻠﻪ ﺃﺟﺰﺃﺕ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻧﺪﺏ ﺇﺧﺮﺍﺟﻬﺎ ﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺇﻟﻰ ﺍﻟﺨﺮﻭﺝ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻣﻦ ﻃﻠﻮﻉ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ ﻭﻻ ﺗﺆﺧﺮ ﻋﻦ ﺍﻟﺼﻼﺓ ﺇﻻ ﻣﻦ ﻋﺬﺭ‪ ،‬ﻭﻫﻲ ﻛﺎﻟﺪﻳﻦ ﻣﺘﻰ‬ ‫ﻗﻀﻲ ﺃﺟﺰﺃ‪.‬‬ ‫ﻭﺇﻥ ﺃﺧﺮﺟﻬﺎ ﻓﻲ ﺭﻣﻀﺎﻥ ﻟﻔﻘﻴﺮ ﻭﺍﺳﺘﻐﻨﻰ ﻗﺒﻞ ﺍﻟﻔﻄﺮ‪ ،‬ﺃﻭ ﻓﻴﻪ ﺃﺟﺰﺃﺕ‪ ،‬ﻗﻴﻞ‪:‬‬ ‫ﻭﺇﻥ ﻣﺎﺕ ﻣﻌﻄﻴﻬﺎ ﻗﺒﻠﻪ ﺿﻤﻨﻬﺎ ﺁﺧﺬﻫﺎ ﺇﻥ ﻋﻠﻤﻬﺎ ﻓﻄﺮﺓ ﻟﻮﺍﺭﺛﻪ‪ ،‬ﻭﺇﻥ ﺟﻬﻠﻪ ﻟﻢ ﻳﺒﺮﺃ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪422‬‬ ‫ﺇﻻ ﺑﺄﺩﺍﺋﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻟﻢ ﻳﻴﺄﺱ‪ ،‬ﻓﺎﻟﻔﻘﺮﺍﺀ ﻭﻣﻦ ﻃﻠﺒﻬﺎ ﻣﻨﻪ ﻓﻘﻴﺮ ﻓﻌﺰﻟﻬﺎ ﻟﻪ ﺇﻟﻰ‬ ‫ﺍﻟﻔﻄﺮ ﺛﻢ ﻋﻠﻢ ﺃﻧﻪ ﻟﻢ ﻳﺘﺄﻫﻞ ﻟﻬﺎ ﺩﻓﻌﻬﺎ ﻟﻐﻴﺮﻩ‪ ،‬ﻭﻣﻦ ﻋﺰﻟﻬﺎ ﻭﺗﻠﻔﺖ ﻟﺰﻣﺘﻪ‪ ،‬ﻭﻳﺠﻮﺯ‬ ‫ﺇﻋﻄﺎﺅﻫﺎ ﻓﻲ ﺩﻳﻨﻪ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ)‪.(١‬‬ ‫ﻓﺄﻣﺎ ﻭﻗﺘﻬﺎ ﺍ ﻟﻤﺸﺮﻭﻉ ﺍ ﺗﻔﺎﻗﺎ ﻓﻬﻮ ﻣﺎ ﺑﻴﻦ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ‬‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬‬ ‫ﻣﻦ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﺇﻟﻰ ﻭﻗﺖ ﺍ ﻟﺨﺮﻭﺝ ﺇﻟﻰ ﺍ ﻟﻤﺼ ﻠﻰ‪ ،‬ﻟﺤﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪» :‬ﺃ ‪‬ﻥ‬ ‫ﺍﻟﺼ ﻼﺓ«‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍ ﻟﻤﻨﺬﺭ‪:‬‬‫‬ ‫ﻞ ﺧ ﺮﻭﺝﺍﻟﻨ‪‬ﺎﺱﺇ ﻟﻰ ‬‫ﺍﻟ ﻨﺒ ‪‬ﻲ ﮊ ﺃﻣ ﺮ ﺑﻬﺎ ﺃﻥ ﺗ ﺆﺩ‪‬ﻯ ﻗ ﺒ ‬ ‫ﺧﺮ ﺟ ﻬﺎ ﻗ ﺒ ﻞ ﺧ ﺮﻭﺝﺍﻟ ﻨﺎﺱﺇ ﻟﻰ ﺍ ﻟﻤﺼﻠ‪‬ﻰ«‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ‬‫‬‫‬ ‫ﺒﺖ ﺃ ‪‬ﻥ ﺭ ﺳﻮ ﻝ ﺍﷲ ﮊ ﺃ ‬‫»ﺛ ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻣﺎﻝ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻄﺎﺀ ﺑﻦ‬‫ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻳﺄﻣﺮﺍﻥ ﺑﺈﺧﺮﺍﺟﻬﺎ ﻗﺒﻞ ‬ ‫ﺃﺑﻲ ﺭﺑﺎﺡ‪ ،‬ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻭﻣﻮﺳﻰ ﺑﻦ ﻭﺭﺩﺍﻥ‪ ،‬ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪،‬‬ ‫ﺍﻟﺮﺃﻱ‪.‬‬ ‫ﻭﺃﺻﺤﺎﺏ ‬ ‫‬ ‫ﻭﻗﺪ ﺍ ﺗﻔﻖ ﺍﻷﺻﺤﺎﺏﺭﺣﻤﻬﻢ ﺍﷲﻋﻠﻰ ﺛﺒﻮﺕ ﺍﻟﻔﻀﻞ ﻟﻤﻦ ﺃﺧﺮﺟﻬﺎ ﻓﻲ‬ ‫ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪.‬‬ ‫ﺍﻟﺮﺟﻞ ﺯﻛﺎﺗﻪ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﺑﻴﻦ‬ ‫ﻳﻘﺪﻡ ‬ ‫ﻭﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﻋﻦ ﻋﻜﺮﻣﺔ ﻗﺎﻝ‪ :‬‬ ‫ﻳﺪﻱ ﺻﻼﺗﻪ‪ ،‬ﻓﺈ ﻥ ﺍﷲ ﻳﻘﻮﻝ‪] ﴾ Ù Ø × Ö ❁ Ô Ó Ò Ñ ﴿ :‬ﺍﻷﻋﻠﻰ‪ ١٤ :‬ ‪،[١٥‬‬ ‫ﺟﺪﻩ ﺃ ﻥ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻭﻻﺑﻦ ﺧﺰﻳﻤﺔ ﻣﻦ ﻃﺮﻳﻖ ﻛﺜﻴﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ‬ ‫ﺖ ﻓﻲ ﺯ ﻛﺎﺓﺍﻟﻔ ﻄﺮ«‪.‬‬ ‫ﺳﺌﻞ ﻋﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻘﺎﻝ‪» :‬ﻧ ﺰ ﻟ ‬ ‫ﻭﺣﺮﻣﻪ‬ ‫ﻭﺃﻣﺎ ﺗﺄﺧﻴﺮﻫﺎ ﻋﻦ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ :‬ﻓﻌﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺍﻟﺸﺎﻓﻌﻲ ﺃ ﻧﻪ ﻣﻜﺮﻭﻩ‪ ،‬‬ ‫‬ ‫ﻭﻳﺪﻝ ﻟﻪ‬ ‫‬‫ﻤﺘﻘﺪﻡ ﻓﻲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‪،‬‬‫ﻤﺴﻜ ﺎ ﺑﻈﺎﻫﺮ ﺍﻷﻣﺮ ﺍ ﻟ ‬‫ﺍﻟﻈﺎﻫﺮﻱ ﺗ ‬ ‫ﺍﺑﻦ ﺣﺰﻡ ‬ ‫ﺍﻟﺼ ﻼﺓ ﻓ ﻬ ﻲ ﺯ ﻛﺎ ﺓ ﻣﻘ ﺒﻮ ﻟﺔ‪ ،‬ﻭ ﻣ ﻦ ﺃﺩ‪‬ﺍ ﻫﺎ‬ ‫»ﻣ ﻦ ﺃﺩ‪‬ﺍ ﻫﺎ ﻗ ﺒ ﻞ ‪‬‬ ‫ﻣﺎ ﻓﻲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬‬ ‫ﺎﺕ«‪.‬‬‫ﺑﻌ ﺪ ﺍﻟﺼ ﻼﺓ ﻓ ﻬﻲ ﺻ ﺪ ﻗ ﺔ ﻣﻦ ﺍﻟﺼ ﺪﻗ ‬ ‫ ‪‬‬‫ ‬‫‪‬‬‫‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٩٨/٣ :‬ ‪ ،٣٠٠‬ﻭﺭﺍﺟﻊ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٢٦٩/٢١ :‬ ‪.٢٧٢‬‬ ‫‪423‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﻋﻨﺪﻧﺎ ﺃ ﻥ ﻫﺬﺍ ﻛ ﻠﻪ ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﺍ ﻟ ‬ ‫ﺤﺚ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻔﻀﻴﻠﺔ ﻻ ﺗﻮﻗﻴﺖ‬ ‫ﺣﺮﺍﻣﺎ‪،‬‬ ‫‬‫ﺤﺪﻳﺪﺍ ﻟﻤﺎ ﻛﺎﻥ ﺇﺧﺮﺍﺟﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺻﺪﻗﺔ ﺑﻞ ﻳﻜﻮﻥ‬ ‫‬‫ﺍﻹﺧﺮﺍﺝ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺗ‬ ‫ﺧﺼﺖ ﺑﺎﺳﻢ‬‫ﻳﺴﻤﻰ ﺍ ﻟﺤﺮﺍﻡ ﺻﺪﻗﺔ‪ ،‬ﻋﻠﻰ ﺃ ﻥ ﺍﻟﻔﻄﺮﺓ ﻣﻦ ﺃﺻﻠﻬﺎ ﺻﺪﻗﺔ‪ ،‬ﻭﺇ ﻧﻤﺎ ‬‫ﻭﻻ ‬ ‫ﺍﻟﺼﻼﺓ؛ ﻟﻤﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻔﻀﻞ ﺍﻟﺬﻱ ﻟﻢ ﻳﻜﻦ ﻓﻲ‬‫ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﺃﺧﺮﺟﺖ ﻗﺒﻞ ‬ ‫‬ ‫‬ ‫ﻔﻮ ﷲ«‪ .‬ﻭﺭﻭﻯ‬‫‬‫‬ ‫»ﺃﻭ ﻟ ﻬﺎ ﺭ ‬ ‫ﺿ ﻮﺍﻥ‪ ،‬ﻭﺁﺧ ﺮ ﻫﺎ ﻋ ‬‫ﺍﻟﺼﻼﺓ‪ :‬‬ ‫‬ ‫ﺗﺄﺧﻴﺮﻫﺎ‪ ،‬ﻓﻬﻮ ﺑﻤﻨﺰﻟﺔ ﻗﻮﻟﻪ ﻓﻲ ‬ ‫ﺃﺑﻮ ﻣﻌﺸﺮ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪» :‬ﻛﺎﻥ ﻳﺄﻣﺮﻧﺎ ﺃﻥ ﻧﺨﺮﺟﻬﺎ ﻗﺒﻞ ﺃﻥ ﻧﺼ ﻠﻲ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻗﺴﻤﻪ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﻏﻨﻮﻫﻢ ﻋﻦ ﺍﻟﻄ ﻠﺐ«‪ ،‬ﻭﻫﺬﺍ ﻛ ﻠﻪ ﻓﻲ ﻳﻮﻡ ﺍﻟﻔﻄﺮ)‪.(١‬‬‫ﺍﻧﺼﺮﻑ ‬ ‫‪ ]m ٣٣٢‬ز ة ا‪:ON‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻻ ﻳﺆﻣﺮ ﺑﺘﺄﺧﻴﺮﻫﺎ ﺑﻌﺪ ﺫﻟﻚﺃﻱ‪ :‬ﺑﻌﺪ‬ ‫ﻭﻗﺘﻬﺎ ﺍﻟﻤﺤﺪﺩ ﺷﺮ ﻋﺎﺇﻻ ﻣﻦ ﻋﺬﺭ ﻋﻦ ﺇﺧﺮﺍﺟﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺛﻢ ﺃﺩﺍﻫﺎ ﺑﻌﺪ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﺃﺩﻯ ﻣﺎ ﻟﺰﻣﻪ ﻭﺃﺟﺰﺃ ﻋﻨﻪ؛ ﻷﻧﻬﺎ ﺗﺼﻴﺮ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﺘﻰ ﻗﻀﺎﻩ‬ ‫ﺃﺟﺰﻯ ﻋﻨﻪ ﻭﻟﻮ ﺑﻌﺪ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﺑﻘﻠﻴﻞ ﺃﻭ ﻛﺜﻴﺮ‪ ،‬ﻭﺇﻥ ﺭﺃﻯ ﺑﺄﺣﺪ ﺍﻟﻔﻘﺮﺍﺀ ﺣﺎﺟﺔ‬ ‫ﻭﻗﺪﻣﻬﺎ ﻗﺒﻞ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻓﻼ ﺑﺄﺱ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ‪ : 5‬ﻛﺘﺒﺖ ﺇﻟﻰ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ ‪ 5‬ﺃﺳﺄﻟﻪ ﻋﻦ‬ ‫ﺇﺧﺮﺍﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻗﺒﻞ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺑﺸﻬﺮ‪ ،‬ﺃﻭ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺃﻭ ﺑﻌﺪﻩ ﺑﺸﻬﺮ‪.‬‬ ‫ﻓﻜﺘﺐ ﺇﻟﻲ‪ :‬ﺃﻣﺎ ﻣﻦ ﺃﺧﺮﺟﻬﺎ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺃﻭ ﺑﻌﺪﻩ ﺑﺸﻬﺮ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﻯ ﻋﻨﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﺃﺧﺮﺝ ﻗﺒﻠﻪ ﺑﺸﻬﺮ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺠﺰﺉ ﻋﻨﻪ‪.‬‬ ‫ﻭﻣﻦ ﺗﺮﻙ ﺇﺧﺮﺍﺝ ﺍﻟﻔﻄﺮﺓ ﺣﺘﻰ ﺍﻧﻘﻀﻰ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﺍﺳﺘﺨﻔﺎﻓﺎ ﻣﻨﻪ ﺑﺬﻟﻚ ﺃﻭ‬ ‫ﺍﻋﺘﻤﺎ ﺩﺍ ﻟﻤﺨﺎﻟﻔﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺗﺄﻣﻦ ﻋﻠﻴﻪ ﺍﻹﺛﻢ‪ .‬ﻓﺈﻥ ﺃﺧﺮﺟﻬﺎ ﺑﻌﺪ‬ ‫ﺫﻟﻚ ﻭﺃﺩﺍﻫﺎ ﻭﺗﺎﺏ ﺇﻟﻰ ﺍﷲ‪ .‬ﻓﻘﺪ ﺃﺟﺰﺃﺕ ﻋﻨﻪ‪ ،‬ﻭﻻ ﺑﺄﺱ ﻋﻠﻴﻪ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٨١/١٦ :‬ ‪.٨٢‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.١٨٦/٤ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪424‬‬ ‫ﺃﻣﺎ ﺗﺄﺧﻴﺮﻫﺎ ﻋﻦ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪ :‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺍ ﻟﻤﻨﺬﺭ‪:‬‬ ‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬‬ ‫ﺃﺧﺮﻫﺎ ﺑﻼ ﻋﺬﺭ ﻓﻼ ﺁﻣﻦ ﻋﻠﻴﻪ ﺍﻹﺛﻢ‪ .‬ﻭﻛﺎﻥ‬ ‫ﺃﺣﺐ ﻟﻪ ﺫﻟﻚ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺇﻥ ‬ ‫‬‫ﻻ‬ ‫ﻳﺮﺧﺼﺎﻥ ﻓﻲ ﺗﺄﺧﻴﺮﻫﺎ ﻋﻦ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ‬‫ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟ ﻨﺨﻌﻲ ‬ ‫ﺑﺄﺳﺎ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍ ﻟﻤﺆﺛﺮ‪ :‬ﻛﺘﺐ ﺇﻟﻰ ﻣ ‬ ‫ﺤﻤﺪ ﺑﻦ‬‫ﺣﻨﺒﻞ‪ :‬ﺃﺭﺟﻮ ﺃﻻ ﻳﻜﻮﻥ ﺑﺬﻟﻚ ‬ ‫ﻴﻞ‪ :‬ﻫﻲ ﻓﻄﺮﺓ‬ ‫‬ ‫ﻣﺤﺒﻮﺏ ﺃ ﻥ ﻣﻦ ﺃﺧﺮﺟﻬﺎ ﺑﻌﺪ ﺭﻣﻀﺎﻥ ﺑﺸﻬﺮ ﻓﻘﺪ ﺃﺟﺰﺉ ﻋﻨﻪ‪ .‬ﻭﻗ ‬ ‫ﺍﻟﺸﻬﺮ ﻭﻫﻮ ﺷﻮﺍﻝ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﺴﻠﺦ ﻓﻬﻲ ﺻﺪﻗﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺎﻣﺮ‪:‬‬‫ﺣ ﺘﻰ ﻳﻔﻮﺕ ‬ ‫ﻴﻞ‪ :‬ﻓﻄﺮﺓ ﺇﻟﻰ ﻳﻮﻡ ﺍﻷﺿﺤﻰ‪ ،‬ﻗﺎﻝ‬‫‬ ‫ﻭﻫﺆﻻﺀ ﺟﻌﻠﻮﺍ ﺷﻬﺮ ﺍﻟﻔﻄﺮ ﻛﻴﻮﻡ ﺍﻟﻔﻄﺮ‪ .‬ﻭﻗ ‬ ‫‬ ‫ﺤﺞ ﻣﻴﻘﺎ ﺗﺎ ﻟﻬﺎ‪ .‬ﻭﻗ ‬ ‫ﻴﻞ‪ :‬ﻓﻄﺮﺓ ﻭﻟﻮ ﺑﻌﺪﻩ‪،‬‬‫ﺍﻟﺸﻴﺦ ﻋﺎﻣﺮ‪ :‬ﻭﻫﺆﻻﺀ ﺟﻌﻠﻮﺍ ﺷﻬﺮ ﺍ ﻟ ‬ ‫ﻛﺎﻟﺰﻛﺎﺓ ﺍ ﻟ ‬ ‫ﻤﺎﻟﻴﺔ‪،‬‬‫ﻭﻟﻌﻞ ﻫﺆﻻﺀ ﻟﻢ ﻳﺮﻭﺍ ﻟﻠ ﺘﺤﺪﻳﺪ ‬ ‫ﺃﺻﻼ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﻲ ﻋﻨﺪﻫﻢ ‬‫‬ ‫ﺣﺚ ﻋﻠﻰ ﺍ ﻟﻤﺴﺎﺭﻋﺔ ﻻ ﻏﻴﺮ ﻓﻬﻲ‬ ‫ﻭﺃ ﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﻭﻗﺖ ﺇﺧﺮﺍﺟﻬﺎ ‬ ‫ﺣﺪ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪] ﴾ & % $ # " ﴿ :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٣٣ :‬‬ ‫ﻋﻠﻰ ‬ ‫ﻭﺃﻗﻮﻝ‪ :‬ﺇ ﻥ ﺗﺄﺧﻴﺮﻫﺎ ﻣﻨﺎﻑ ﻟﻠﺤﻜﻤﺔ ﺍﻟﺘﻲ ﺷﺮﻋﺖ ﻷﺟﻠﻬﺎ؛ ﻭﻫﻲ ﺗﻄﻬﻴﺮ‬ ‫ﺿﻴﻊ‬ ‫ﺃﺧﺮﻫﺎ ﻋﻦ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﻓﻘﺪ ‬‫ﺍﻟﺼﺎﺋﻢ ﻭﺇﻏﻨﺎﺀ ﺍﻟﻔﻘﻴﺮ ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﺈﺫﺍ ‬‫‬ ‫ﺿﻴﻊ ﺍﻟﻮﺍﺟﺐ ﻓﻲ ﻭﻗﺘﻪ؛ ﻟﻘﻮﻟﻪ ﮊ ‪» :‬ﺃ ﻏ ﻨﻮ ﻫ ﻢ ﻓﻲ‬‫ﺣﻜﻤﺘﻬﺎ‪ ،‬ﻭﺻﺎﺭ ﻓﻲ ﺣﻜﻢ ﻣﻦ ‬ ‫ﺍﻟﺼﻼﺓ ﺑﻌﺪ‬‫ﻮﻡ «‪ ،‬ﻓﻤﻦ ﺃ ﺩﺍﻫﺎ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺻﺎﺭ ﻓﻲ ﺣﻜﻢ ﻣﻦ ﻗﻀﻰ ‬‫ﻫ ﺬﺍ ﺍ ﻟ ﻴ ‬ ‫ﻓﻮﺍﺕ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﻣﺜﻞ ﻣﻦ ﻗﻀﻰ ﺩﻳﻨﻪ ﺑﻌﺪ ﺍ ﻟﻤﻄﻞ‪ ،‬ﻓﺈ ﻧﻪ ﻳﺠﺘﺰﺉ ﺑﺬﻟﻚ ﻋﻦ ﻓﻌﻞ‬ ‫ﺍﻟﻮﺍﺟﺐ ﻣﻨﻬﺎ‪ ،‬ﻭﻻ ﻳﺴﻠﻢ ﻣﻦ ﺇﺛﻢ ﺍﻟ ﺘﺄﺧﻴﺮ ﻓﻲ ﻣﺎ ﻋﻨﺪﻱ ﺇﻻ ﺑﺎﻟ ﺘﻮﺑﺔ)‪.(١‬‬ ‫‪ )0> ٣٣٣‬ز ة ا‪ E ON‬و‪:'6‬‬ ‫‬ ‫ﻭﺃﻣﺎ ﺗﻘﺪﻳﻤﻬﺎ ﻋﻦ ﻭﻗﺘﻬﺎ ﺍ ﻟﻤﺬﻛﻮﺭ‪ :‬ﻓﻘ ‬ ‫ﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ؛‬‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬‬ ‫ﻴﻞ‪ :‬ﺇﺧﺮﺍﺟﻬﺎ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ ﻻ ﻗﺒﻞ‬‫‬ ‫ﻷ ﻧﻬﺎ ﻋﺒﺎﺩﺓ ﻣﺤﺪﻭﺩﺓ ﺑﻮﻗﺖ ﻣﺨﺼﻮﺹ‪ .‬ﻭﻗ ‬ ‫ﺫﻟﻚ؛ ﻷﻥ ﻭﺟﻮﺑﻬﺎ ﺑﺪﺧﻮﻝ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﻤﻦ ﺃﺧﺮﺟﻬﺎ ﻓﻲ ﺍﻟﻠﻴﻞ ﻓﻘﺪ ﺃﺧﺮﺟﻬﺎ ﺑﻌﺪ‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٨٣/١٦ :‬ ‪.٨٤‬‬ ‫‪425‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﺟﻮﺑﻬﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺗﻘﺪﻳﻤﻬﺎ ﻓﻲ ﺭﻣﻀﺎﻥ ﻣﻄﻠﻘﺎ ﻟﺤﺎﺟﺔ ﺍﻟﻔﻘﺮﺍﺀ‪ .‬ﻗﺎﻝ‬ ‫ﺤﻤﺪ ﺑﻦ ﻣﺤﺒﻮﺏ ﺃ ﻥ ﻣﻦ ﺃﺧﺮﺟﻬﺎ ﻓﻲ ﺭﻣﻀﺎﻥ ﺃﺟﺰﺃﺗﻪ‪،‬‬‫ﺃﺑﻮ ﺍ ﻟﻤﺆﺛﺮ‪ :‬ﻛﺘﺐ ﺇﻟﻰ ﻣ ‬ ‫ﻟﻠﺼﻴﺎﻡ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻠﺖ ﻓﻲ ﻭﻗﺘﻪ ﺃﺟﺰﺕ‪ .‬ﻭﻓﻴﻪ‪ :‬ﺃﻥ‬‫‬ ‫ﻭﻟﻌﻞ ﺫﻟﻚ ﻟﻤﺎ ﻭﺭﺩ ﺃ ﻧﻬﺎ ﻃﻬﺮﺓ ‬‫‬ ‫ﺍﻟﺼﻮﻡ ﻻ ﻳﻮﺟﺪ ﻛ ﻠﻪ ﺇﻻ‬ ‫ﺍﻟﻄ ﻬﺮﺓ ﺇ ﻧﻤﺎ ﺗﻜﻮﻥ ﺑﻌﺪ ﻭﺟﻮﺩ ﺍ ﻟﻤﻄ ‪‬ﻬﺮ‪ ،‬ﻭﻻ ﻳﺨﻔﻰ ﺃ ﻥ ‬ ‫ﻢ ﺇ ﻥ ﺍﻹﻏﻨﺎﺀ‬ ‫ﺍﻟﺼﻮﻡ ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﺛ ‬‫ﻭﺇﻻ ﻓﺘﻜﻮﻥ ﻃﻬﺮﺓ ﻟﺒﻌﺾ ‬‫ﺍﻟﺸﻬﺮ‪ ،‬‬‫ﺑﺘﻤﺎﻡ ‬ ‫ﺍ ﻟﻤﻄﻠﻮﺏ ﻓﻲ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﻟﻢ ﻳﺤﺼﻞ ﺑﻬﺬﺍ ﺍﻟ ﺘﻘﺪﻳﻢ‪ ،‬ﻓﻠﻮ ﺳ ﻠﻤﻨﺎ ﺣﺼﻮﻝ ﺍﻟﻄ ﻬﺮﺓ‬ ‫ﺑﻘﻲ ﺍ ﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺍ ﻟﺤﻜﻤﺔ‪.‬‬ ‫ﻴﻞ‪ :‬ﺑﻌﺪ ﻣﻀﻲ‬‫‬‫‬ ‫ﻴﻞ‪ :‬ﻳﺠﻮﺯ ﺗﻘﺪﻳﻤﻬﺎ ﻓﻲ ﺍﻟ ﻨﺼﻒ ﺍﻷﺧﻴﺮ ﻣﻦ ﺭﻣﻀﺎﻥ‪ .‬ﻭﻗ ‬ ‫ﻭﻗ ‬ ‫ﻳﻮﻣﺎ‪.‬‬ ‫ﻋﺸﺮﻳﻦ ‬ ‫ﺍﻟﻜﻞ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﺪ ﺃﻋﻄﻮﺍ‬ ‫‬‫ﻣﺒﻨﻴﻴﻦ ﻋﻠﻰ ﺇﻋﻄﺎﺀ ﺍﻷﻛﺜﺮ ﺣﻜﻢ‬ ‫ﻭﻟﻌﻞ ﺍﻟﻘﻮﻟﻴﻦ ‬ ‫‬ ‫ﺍﻟﺸﻬﺮ ﻓﺘﻜﻮﻥ ﺍﻟﻔﻄﺮﺓ ﻃﻬﺮﺓ ﻟﺬﻟﻚ‪ .‬ﻭﻓﻴﻪ ﺍﻟﺒﺤﺚ ﺍ ﻟ ‬ ‫ﻤﺘﻘﺪﻡ‪،‬‬‫ﻣﺎ ﺑﻌﺪ ﺍﻟ ﻨﺼﻒ ﺣﻜﻢ ‬ ‫ﻭﺍﻗﺘﺼﺮ ﺃﻛﺜﺮ ﺍ ﻟﺤﻨﺎﺑﻠﺔ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﻤﺮ ﻓﻲ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬‬ ‫»ﻭ ﻛﺎ ﻧﻮﺍ ﻳ ﻌﻄ ﻮ ﻥ ﻗ ﺒ ﻞ‬ ‫ﻮﻡﺃﻭ ﻳ ﻮ ﻣ ﻴﻦ«‪ .‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺠﻮﺯ ﺗﻘﺪﻳﻤﻬﺎ ﺑﺄﻛﺜﺮ ﻣﻦ ﻳﻮﻣﻴﻦ‪ .‬ﻭﻋﻨﺪ‬‫‬ ‫ﺍﻟﻔﻄ ﺮ ﺑ ﻴ ‬ ‫ﺍ ﻟﻤﺎﻟﻜﻴﺔ ﻓﻲ ﺗﻘﺪﻳﻤﻬﺎ ﺑﻴﻮﻡ ﺇﻟﻰ ﺛﻼﺛﺔ ﻗﻮﻻﻥ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍ ﻟﺤﻨﺎﺑﻠﺔ‪ :‬ﻳﺠﻮﺯ ﻣﻦ ﺑﻌﺪ ﻧﺼﻒ ‬ ‫ﺍﻟﺸﻬﺮ ﻛﻤﺎ ﻳﺠﻮﺯ ﺗﻌﺠﻴﻞ ﺃﺫﺍﻥ‬ ‫ﻭﺍﻟﺪﻓﻊ ﻣﻦ ﻣﺰﺩﻟﻔﺔ ﺑﻌﺪ ﻧﺼﻒ ﺍﻟ ﻠﻴﻞ‪.‬‬ ‫ﺍﻟﻔﺠﺮ ‬ ‫ﻭﺍ ﻟﻤﺸﻬﻮﺭ ﻋﻦ ﺍ ﻟﺤﻨﻔﻴﺔ‪ :‬ﺟﻮﺍﺯ ﺗﻌﺠﻴﻠﻬﺎ ﻣﻦ ﺃﻭﻝ ﺍ ﻟﺤﻮﻝ‪ ،‬ﻭﻋﻨﺪﻫﻢ ﻓﻲ ﺫﻟﻚ‬ ‫ﺧﻼﻑ‪ ،‬ﻭﺭﻭﻯ ﺍ ﻟﺤﺴﻦ ﺑﻦ ﺯﻳﺎﺩ ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺃ ﻧﻪ ﻗﺎﻝ‪ :‬ﻳﺠﻮﺯ ﺗﻌﺠﻴﻠﻬﺎ ﺳﻨﺔ‬ ‫ﻭﺳﻨﺘﻴﻦ‪.‬‬ ‫ﻤﺠ ﻮﺯﻳﻦ ﻟﻠ ﺘﻘﺪﻳﻢ ﻳﺴﺘﺪ ﻟﻮﻥ ﺑﻤﺎ ﻓﻲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺧﺰﻳﻤﺔ ﻣﻦ ﻃﺮﻳﻖ‬ ‫ﻭﻟﻌ ‪‬ﻞ ﺍ ﻟ ‬ ‫ﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ ﻋﻦ ﺃﻳﻮﺏ‪ .‬ﻗﻠﺖ‪ :‬ﻣ ﺘﻰ ﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﻌﻄﻲ؟ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻗﻌﺪ ﺍﻟﻌﺎﻣﻞ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻣ ﺘﻰ ﻳﻘﻌﺪ ﺍﻟﻌﺎﻣﻞ؟ ﻗﺎﻝ‪ :‬ﻗﺒﻞ ﺍﻟﻔﻄﺮ ﺑﻴﻮﻡ ﺃﻭ ﻳﻮﻣﻴﻦ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪426‬‬ ‫ﻭﻟﻤﺎﻟﻚ ﻓﻲ ﺍ ﻟﻤﻮﻃ ﺄ ﻋﻦ ﻧﺎﻓﻊ‪ :‬ﺃ ﻥ ﺍﺑﻦ ﻋﻤﺮ ﻛﺎﻥ ﻳﺒﻌﺚ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﺇﻟﻰ ﺍﻟﺬﻱ ﻳﺠﻤﻊ‬ ‫ﺃﺳﺘﺤﺐ ﺗﻌﺠﻴﻠﻬﺎ‬ ‫‬‫ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻫﺬﺍ ﺣﺴﻦ‪ ،‬ﻭﺃﻧﺎ‬ ‫ﻋﻨﺪﻩ ﻗﺒﻞ ﺍﻟﻔﻄﺮ ﺑﻴﻮﻣﻴﻦ ﺃﻭ ﺛﻼﺛﺔ‪ .‬ﻭﻗﺎﻝ ‬ ‫ﺃﻳﻀﺎ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﺍﻟﻮﻛﺎﻟﺔ ﻭﻏﻴﺮﻫﺎ ﻋﻦ ﺃﺑﻲ‬‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ‬‫‬‫ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪،‬‬ ‫‬‫‬‫‬ ‫»ﻭ ‪‬ﻛ ﻠﻨﻲ ﺭ ﺳﻮ ﻝ ﺍﷲ ﮊ ﺑﺤﻔﻆ ﺯ ﻛﺎﺓ ﺭ ﻣ ‬ ‫ﻀﺎﻥ‪ (١)«...‬ﺍ ﻟﺤﺪﻳﺚ‪.‬‬‫ﻫﺮﻳﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬‬ ‫ﻓﺪﻝ ﻋﻠﻰ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﺛﻼﺙ ﻟﻴﺎﻝ ﻭﻫﻮ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟ ﺘﻤﺮ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬‬ ‫ﻭﻓﻴﻪ‪ :‬ﺃ ﻧﻪ ﺃﻣﺴﻚ ‬ ‫ﻳﻌﺠﻠﻮ ﻧﻬﺎ‪.‬‬ ‫ﺃ ﻧﻬﻢ ﻛﺎﻧﻮﺍ ‬ ‫ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺕ ﺑﺬﻟﻚ ﺍﻟﺴﻨﺔ‪،‬‬‫ﻭﺃﻳﻀﺎ‪ :‬ﻓﺈ ﻧﻬﺎ ﻣﻘﻴﺴﺔ ﻋﻠﻰ ﺗﻘﺪﻳﻢ ‬ ‫‬ ‫ﺣﻖ ﻣﺎﻟﻲ ﺃﻭﺟﺐ‬ ‫ﺍﻟﺸﻬﺮ ﺑﺄ ﻧﻬﺎ ‬ ‫ﻤﺴﻚ ﺃﻛﺜﺮﻫﻢ ﻓﻲ ﺟﻮﺍﺯ ﺇﺧﺮﺍﺟﻬﺎ ﻓﻲ ﺟﻤﻴﻊ ‬‫ﻭ ﺗ ‬ ‫‬ ‫ﻟﺴﺒﺒﻴﻦ‪ ،‬ﻭ ﻫﻤﺎ‪ :‬ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺍﻟﻔﻄﺮ ﻣﻨﻪ؛ ﻓﻴﺠﻮﺯ ﺗﻘﺪﻳﻤﻬﺎ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ ﻭﻫﻮ ﺍﻟﻔﻄﺮ‪،‬‬ ‫ﻣﻌﺎ ﻛﻤﺎ ﻓﻲ ﺯﻛﺎﺓ ﺍ ﻟﻤﺎﻝ ﻳﺠﻮﺯ ﺗﻘﺪﻳﻤﻬﺎ ﺑﻌﺪ ﻣﻠﻚ ﺍﻟ ﻨﺼﺎﺏ‬ ‫ﻭﻻ ﻳﺠﻮﺯ ﻋﻠﻴﻬﻤﺎ ‬ ‫ﺃﺻﻼ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﻮ ﺿﻌﻴﻒ‪،‬‬ ‫‬‫ﻭﻗﺒﻞ ﺍ ﻟﺤﻮﻝ‪ .‬ﻭﻣﻨﻊ ﺍﺑﻦ ﺣﺰﻡ ﺗﻘﺪﻳﻬﻤﺎ ﻗﺒﻞ ﻭﻗﺘﻬﺎ‬ ‫ﺣﺠﺔ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ‬ ‫ﺍﻟﺮﺃﺱ ﻭﺍﻟﻌﻴﻦ‪ ،‬ﺇﺫ ﻟﻢ ﻧﻌﺮﻑ‬ ‫ﺻﺢ ﺷﻲﺀ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻌﻠﻰ ‬‫ﻭﺃﻗﻮﻝ‪ :‬ﺇﻥ ‬ ‫ﻣﻌﻠﻮﻣﺎ ﻫﻮ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺃ ﻥ‬ ‫‬‫ﻳﻮﻣﺎ‬‫ﺍﻷﺣﻜﺎﻡ ﺇﻻ ﻣﻦ ﺟﻬﺘﻪ‪ ،‬‬ ‫ﻭﺇﻻ ﻓﺎﻟﻈﺎﻫﺮ ﺃ ﻥ ﻟﻬﺎ ‬ ‫ﺍ ﻟﺤﻜﻤﺔ ﺍ ﻟﺤﺎﺻﻠﺔ ﻓﻴﻪ ﻻ ﺗﺤﺼﻞ ﺑﺎﻟ ﺘﻘﺪﻳﻢ ﻭﻻ ﺍﻟ ﺘﺄﺧﻴﺮ)‪.(٢‬‬ ‫‪ ٣٣٤‬ا‪ /Ta‬إذا أدر ‪ ~=; 8‬ا‪:ON‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺍﻟﻤﺴﺎﻓﺮ ﺇﺫﺍ ﺃﺩﺭﻛﻪ ﻭﻗﺖ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ :‬ﻳﻠﺰﻣﻪ ﺃﻥ‬ ‫ﻳﺨﺮﺟﻬﺎ ﺣﻴﺚ ﻛﺎﻥ؛ ﻷ ﻧﻬﺎ ﻓﻄﺮﺓ ﺍﻷﺑﺪﺍﻥ‪ ،‬ﻓﻬﻲ ﺯﻛﺎﺓ ﻟﻠﺒﺪﻥ ﻳﺨﺮﺟﻬﺎ ﺣﻴﺚ ﻛﺎﻥ‬ ‫ﺍﻟﺒﺪﻥ‪ ،‬ﺑﺨﻼﻑ ﺯﻛﺎﺓ ﺍ ﻟﻤﺎﻝ ﻓﺈ ﻧﻬﺎ ﺗﺨﺮﺝ ﺣﻴﺚ ﻛﺎﻥ ﺍ ﻟﻤﺎﻝ)‪.(٣‬‬ ‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺃﻭﺭﺩﻩ ﺍﻟﻨﻮﻭﻱ ﻓﻲ ﺭﻳﺎﺽ ﺍﻟﺼﺎﻟﺤﻴﻦ‪.‬‬ ‫)‪ (٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٨٤/١٦ :‬ ‪.٨٧‬‬ ‫)‪ (٣‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪.٨٨/١٦ :‬‬ ‫‪427‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻋﻦ ﺃﺑﻲ ﺍﻟﺤﻮﺍﺭﻱ ‪ ، 5‬ﻓﻲ ﺍﻟﻤﺴﺎﻓﺮ ﺇﺫﺍ‬ ‫ﺃﺩﺭﻛﻪ ﺻﺒﺢ ﺍﻟﻔﻄﺮ ﻭﻫﻮ ﻓﻲ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻣﺎ ﻳﺨﺮﺝ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﺃﻧﻪ‬ ‫ﻳﺨﺮﺟﻬﺎ ﻣﺘﻰ ﺭﺟﻊ ﺇﻟﻰ ﺑﻠﺪﻩ‪ ،‬ﻭﺇﻥ ﺃﺧﺮﺟﻬﺎ ﻓﻲ ﺑﻠﺪﻩ ﻭﻛﻴﻠﻪ ﺃﻭ ﺑﻌﺾ ﺃﻫﻠﻪ ﺃﺟﺰﺃﻩ‬ ‫ﻋﻨﻪ ﺫﻟﻚ‪ ،‬ﺃﻣﺮ ﺫﻟﻚ ﺃﻭ ﻟﻢ ﻳﺄﻣﺮ‪ ،‬ﻭﺇﻥ ﺃﺧﺮﺟﻪ ﺍﻟﻤﺨﺮﺝ ﻣﻦ ﻣﺎﻟﻪ ﻋﻦ ﺍﻟﻐﺎﺋﺐ‪،‬‬ ‫ﻋﻠﻰ ﺃﻥ ﻳﺄﺧﺬ ﻋﻮﺿﻪ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﺇﺫﺍ ﺭﺟﻊ‪ ،‬ﻭﺃﺩﻯ ﻋﻨﻪ ﻭﺻﺪﻗﻪ ﺃﺟﺰﺃﻩ ﻋﻨﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻟﻢ ﻳﺮﺩ ﺇﻟﻴﻪ ﺍﻟﻌﻮﺽ ﻟﻢ ﻳﺠﺰ ﻋﻨﻪ ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺨﺮﺝ ﺯﻛﺎﺓ ﻧﻔﺴﻪ‪.‬‬ ‫ﻭﻋﻦ ﺃﺑﻲ ﺍﻟﺤﺴﻦ ‪ ، 5‬ﻓﻲ ﺍﻟﻤﺴﺎﻓﺮ ﺇﺫﺍ ﻟﻢ ﻳﻤﻜﻨﻪ ﺍﻟﺤﺐ ﻭﺍﻟﺒﺮ ﺑﺎﻟﻔﻀﺔ‪،‬‬ ‫ﻃﻌﺎﻣﺎ‪ ،‬ﻣﺜﻞ ﻣﺎ ﻳﺄﻛﻞ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﻳﺨﺮﺟﻪ‬ ‫‬‫ﻓﻴﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺸﺘﺮﻱ ﺑﺎﻟﻔﻀﺔ‬ ‫ﻋﻦ ﻧﻔﺴﻪ‪.‬‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻠﻪ‪ ،‬ﺃﻥ ﻳﻔﺮﻕ ﻋﻨﻪ ﺃﻗﺮﺑﺎﺅﻩ‪ ،‬ﻭﻓﺮﻕ‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻓﻲ ﺳﻔﺮ ﻭﻟﻢ ﻳﻮﺹ ‬ ‫ﺃﻗﺮﺑﺎﺅﻩ ﺣﻴﺚ ﺃﻓﻄﺮ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻪ ﻣﻦ ﺍﻟﻤﺎﻝ ﻣﺎ ﻳﺨﺎﻑ ﺃﻥ ﻳﻨﻘﺺ ﻋﻠﻴﻪ ﻓﻲ‬ ‫ﺳﻔﺮﻩ‪ ،‬ﻓﺈﻧﻪ ﻳﻤﺴﻚ ﻋﻦ ﺍﻟﺘﻔﺮﻗﺔ‪ ،‬ﻓﺈﺫﺍ ﺃﻳﺴﺮ ﺑﺬﻟﻚ ﻓﺮﻗﻪ‪ ،‬ﻭﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻣﺎﻝ‬ ‫ﻭﻳﺴﺎﺭ ﻓﻲ ﺑﻠﺪﻩ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺘﻴﺴﺮ ﻓﻲ ﺳﺮﻩ ﺣﺘﻰ ﺭﺟﻊ ﺇﻟﻰ ﺑﻠﺪﻩ ﻭﻟﻢ ﻳﺨﺒﺮﻩ ﺃﻫﻠﻪ‬ ‫ﺃﻧﻬﻢ ﻓﺮﻗﻮﺍ ﻋﻨﻪ‪ ،‬ﺃﻭ ﺃﺧﺒﺮﻭﻩ ﺃﻧﻬﻢ ﻓﺮﻗﻮﺍ ﻋﻨﻪ ﻭﻟﻢ ﻳﺜﻖ ﺑﻬﻢ ﻓﺮﻕ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺧﺎﻑ ﺍﻟﻤﻮﺕ ﻓﻲ ﺳﻔﺮﻩ ﺃﻭﺻﻰ ﺑﻪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﺠﺪ ﻣﻦ ﻳﺸﻬﺪﻩ ﻛﺘﺐ ﺫﻟﻚ ﻭﺍﺟﺘﻬﺪ‬ ‫ﺭﺟﻮﻧﺎ ﻟﻪ ﺍﻟﻌﺬﺭ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﺤﻤﻠﻪ ﺑﺪﻳﻦ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺑﻠﺪﻩ ﻭﻟﻪ ﻣﺎﻝ ﻛﺜﻴﺮ ﻭﻋﺪﻡ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﺪﻳﻦ‬ ‫ﻭﻳﺨﺮﺝ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻪ ﺩﺭﺍﻫﻢ؛ ﻓﻘﺪ ﺭﻭﻱ ﻋﻦ ﺿﻤﺎﻡ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻳﺨﺮﺝ‬ ‫ﻣﻦ ﺍﻟﺪﺭﺍﻫﻢ ﻗﻴﻤﺔ ﺍﻟﻄﻌﺎﻡ‪.‬‬ ‫ﺍﻟﺴﻨﺔ‬ ‫ﻃﻌﺎﻣﺎ؛ ﻷﻥ ‪‬‬ ‫‬‫ﻃﻌﺎﻣﺎ ﻭﻳﺨﺮﺝ‬ ‫‬‫ﻭﻗﻮﻝ‪ :‬ﻻ ﻳﺨﺮﺝ ﺩﺭﺍﻫﻢ ﻭﻳﺸﺘﺮﻱ ﺑﻬﺎ‬ ‫ﻓﻘﻴﺮﺍ‬ ‫ﺟﺎﺀﺕ ﻓﻲ ﺍﻟﻔﻄﺮﺓ ﺑﺎﻟﻄﻌﺎﻡ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻓﻲ ﺍﻟﻤﺴﺎﻓﺮ ﺇﺫﺍ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ ﻓﻲ ﺣﻀﺮﻩ ‬ ‫ﻓﻲ ﺳﻔﺮﻩ‪ ،‬ﻓﺄﺩﺭﻛﻪ ﺍﻟﻔﻄﺮ ﻭﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻓﻀﻞ ﻋﻦ ﺯﺍﺩﻩ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﺤﻤﻞ‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪428‬‬ ‫ﺍﻟﻔﻄﺮﺓ ﺑﺪﻳﻦ‪ ،‬ﻓﺄﺩﺭﻛﻪ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻣﻌﻪ ﻓﻀﻞ ﻋﻦ ﺯﺍﺩﻩ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺃﻥ‬ ‫ﻳﺘﺤﻤﻞ ﺍﻟﻔﻄﺮﺓ ﺑﺪﻳﻦ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻪ ﺷﻲﺀ ﺇﺫﺍ ﺑﺎﻋﻪ ﻟﻢ ﻳﻀﺮ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺭﺟﻊ‬ ‫ﺇﻟﻰ ﺑﻠﺪﻩ ﻓﺄﺧﺮﺟﻬﺎ ﻓﺤﺴﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﺨﺮﺟﻬﺎ ﻟﻢ ﻳﻮﺟﺒﻬﺎ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﺣﻀﺮ ﻭﻗﺘﻬﺎ‬ ‫ﻭﻫﻮ ﻣﻌﺪﻡ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ ﻓﻲ ﻭﻃﻨﻪ ﻓﺤﺎﻥ ﻭﻗﺖ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺟﺐ ﻋﻴﻪ ﺇﺧﺮﺍﺝ‬ ‫ﺍﻟﻔﻄﺮﺓ ﺇﺫﺍ ﺭﺟﻊ ﺇﻟﻰ ﻭﻃﻨﻪ)‪.(١‬‬ ‫‪ ٣٣٥‬ز ة ا‪ E ON‬ا ‪ EO_ ./ E-‬أ‪:8‬‬ ‫ﻗﺎﻝ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻭﺃﻣﺎ ﺍﻟﺠﻨﻴﻦ ﻓﻤﺎ ﺩﺍﻡ ﻓﻲ ﺑﻄﻦ ﺃﻣﻪ ﻓﻼ ﺗﺠﺐ ﻋﻨﻪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‬ ‫ﺍﺗﻔﺎﻗﺎ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ‪ :‬ﺃﻥ ﻛﻞ ﻣﻦ ﻳﺤﻔﻆ ﻋﻨﻪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺼﺎﺭ ﻻ ﻳﻮﺟﺐ‬ ‫ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺇﺧﺮﺍﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻦ ﺍﻟﺠﻨﻴﻦ ﻓﻲ ﺑﻄﻦ ﺃﻣﻪ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﻣﻤﻦ ﺣﻔﻈﻨﺎ ﺫﻟﻚ ﻋﻨﻪ ﻋﻄﺎﺀ ﺑﻦ ﺃﺑﻲ ﺭﺑﺎﺡ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﻣﺎﻟﻚ‬ ‫ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪.‬‬ ‫ﻭﻛﺎﻥ ﺍﺑﻦ ﺣﻨﺒﻞ ﻳﺴﺘﺤﺐ ﺫﻟﻚ ﻭﻻ ﻳﻮﺟﺒﻪ)‪.(٢‬‬ ‫‪ ٣٣٦‬ز ة ا‪ E ON‬ا‪$$a‬د أو ا‪ G R/$'a‬ا‪:0‬‬ ‫ﺫﻛﺮ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻣﺴﺄﻟﺔ ﻣﻬﻤﺔ‪ ،‬ﻭﻫﻲ ﻣﻦ ﻭﻟﺪ ﻟﻪ ﻣﻮﻟﻮﺩ ﺁﺧﺮ‬ ‫ﻳﻮﻡ ﻓﻲ ﺭﻣﻀﺎﻥ‪ ،‬ﺃﻭ ﻟﻴﻠﺔ ﺍﻟﻌﻴﺪ‪ ،‬ﻫﻞ ﻳﺨﺮﺝ ﻋﻨﻪ ﺃﺑﻮﻩ ﺃﻭ ﻣﻦ ﻳﻌﻮﻟﻪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﻦ ﻣﺎﺕ ﻟﻴﻠﺔ ﺍﻟﻌﻴﺪ‪ ،‬ﻣﻊ ﺗﻔﺼﻴﻞ ﻓﻲ ﻭﻗﺖ ﺍﻹﺧﺮﺍﺝ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﺧﺘﻠﻒ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ١٨٤/٤ :‬ ‪ ،١٨٥‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٤٥/٢١ :‬‬ ‫)‪ (٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،٩/١٦ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٢٩٢/٢١ :‬ ‪.٢٩٣‬‬ ‫‪429‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻣﻤﻠﻮﻛﺎ‪،‬‬ ‫‬‫ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺠﺐ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻠﻰ ﻣﻦ ﻭﻟﺪ ﻟﻪ ﻣﻮﻟﻮﺩ‪ ،‬ﺃﻭ ﻣﻠﻚ‬ ‫ﻓﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻭﻟﺪ ﺍﻟﻤﻮﻟﻮﺩ‪ ،‬ﺃﻭ ﻣﻠﻚ ﺍﻟﻤﻤﻠﻮﻙ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﻧﻬﺎﺭ ﺁﺧﺮ ﻳﻮﻡ ﻣﻦ ﺷﻬﺮ‬ ‫ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻟﻮ ﻏﺎﺑﺖ ﺍﻟﺸﻤﺲ ﻟﻴﻠﺔ ﻫﻼﻝ ﺷﻮﺍﻝ‪ ،‬ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺇﻥ‬ ‫ﻭﻟﺪ ﺃﻭ ﻣﻠﻚ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻠﻴﻞ‪ ،‬ﻟﻢ ﺗﺠﺐ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﺫﺍ ﻭﻟﺪ ﺑﻌﺪ ﺍﻟﻬﻼﻝ‪ ،‬ﻓﻼ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﺃﻋﺘﻖ ﻋﺒﺪﻩ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ‬ ‫ﺃﺧﺮﺝ ﻋﻨﻪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺑﺎﻋﻪ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ‪.‬‬ ‫ﻋﺒﺪﺍ ﻓﻠﻴﺲ‬ ‫ﻭﻣﻦ ﻭﻟﺪ ﻟﻪ ﻣﻮﻟﻮﺩ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ ﺃﺩﻯ ﻋﻨﻪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺇﻥ ﺍﺷﺘﺮﻯ ‬ ‫ﻋﻠﻴﻪ ﻓﻴﻪ ﺯﻛﺎﺓ‪ ،‬ﻭﻣﻦ ﻣﺎﺕ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ ﺃﺩﻯ ﻋﻨﻪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﺗﺠﺐ ﻋﻠﻰ ﻣﻦ ﺃﺩﺭﻙ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﻣﻦ‬ ‫ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﺇﻟﻰ ﺃﻥ ﻳﺼﻠﻰ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﻟﻮ ﻣﻠﻚ ﻣﻤﻠﻮﻙ ﻓﻲ ﻳﻮﻡ‬ ‫ﺍﻟﻔﻄﺮ ﻗﺒﻞ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﺃﻭ ﻭﻟﺪ ﻟﻪ ﻣﻮﻟﻮﺩ ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ‬ ‫ﻳﺨﺮﺝ ﻋﻨﻬﻢ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ : 5‬ﻭﺃﻣﺎ ﻓﻄﺮﺓ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻓﺈﻧﻬﺎ ﺗﻠﺰﻡ ﻣﻦ ﺩﺧﻞ ﻋﻠﻴﻪ‬ ‫ﺍﻟﻠﻴﻞ ﻣﻦ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﻻ ﺗﻠﺰﻡ ﺇﻻ ﻣﻦ ﺍﻧﺸﻖ ﻋﻠﻴﻪ ﺍﻟﺼﺒﺢ ﻣﻦ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‬ ‫ﻭﻫﻮ ﺣﻲ‪ ،‬ﻭﻣﻦ ﻣﺎﺕ ﻗﺒﻞ ﺫﻟﻚ ﺃﻭ ﻭﻟﺪ ﺑﻌﺪ ﺫﻟﻚ ﻓﻼ ﺷﻲﺀ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻣﻦ ﺑﺎﻉ ﻋﺒﺪﻩ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﺒﺎﺋﻊ ﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻤﺸﺘﺮﻱ ﻓﻴﻪ ﺍﺧﺘﻼﻑ‪،‬‬ ‫ﻭﺇﻥ ﺑﺎﻋﻪ ﻓﻲ ﺁﺧﺮ ﻳﻮﻡ ﻣﻦ ﺭﻣﻀﺎﻥ ﻓﺎﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻤﺸﺘﺮﻱ‪ ،‬ﻭﺇﺫﺍ ﻭﻟﺪ‬ ‫ﺍﻟﻤﻮﻟﻮﺩ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ ﺃﻭﻝ ﺍﻟﻠﻴﻞ‪ ،‬ﺃﺧﺮﺝ ﻋﻨﻪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺇﻥ ﻭﻟﺪ ﻏﺪﺍﺓ ﺍﻟﻔﻄﺮ‬ ‫ﻟﻢ ﻳﺠﺐ ﺇﺧﺮﺍﺟﻬﺎ ﻋﻨﻪ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺗﺨﺮﺝ ﻋﻨﻪ ﺇﺫﺍ ﻭﻟﺪ ﻓﻲ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﻣﺎ ﻟﻢ‬ ‫ﻳﻨﻘﺾ ﺍﻟﻴﻮﻡ ﻛﻠﻪ)‪.(١‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ١٨٣/٤ :‬ ‪ ،١٨٤‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٢٩٣/٢١ :‬ ‪.٢٩٩‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪430‬‬ ‫‪ ٣٣٧‬إ‪O‬ء ز ة ا‪ ON‬ﻷ‪ <3‬ا‪:B‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺇﻋﻄﺎﺀ ﺃﻫﻞ ‬ ‫ﺍﻟﺬ ﻣﺔ ﻣﻦ ﺻﺪﻗﺔ‬ ‫ﺍﻟﻔﻄﺮ‪ :‬ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻭﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻻ ﻳﻌﻄﻮﻥ ﻣﻨﻬﺎ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺃﺣﺐ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ‬ ‫‬‫ﻳﻌﺠﺒﻨﻲ ﺫﻟﻚ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ‪ :‬ﻻ‬ ‫‬‫ﺍﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻻ‬ ‫ﺍﻟﺮﺃﻱ‪ :‬ﻻ ﻳﻌﻄﻰ ﻣﻨﻬﺎ ﺇﻻ ﺍ ﻟﻤﺴﻠﻢ‪ ،‬ﻓﺈﻥ ﺃﻋﻄﻰ ﺃﻫﻞ ‬ ‫ﺍﻟﺬ ﻣﺔ ﺃﺟﺰﺃ‪.‬‬ ‫ﻣﻌﺮﻭﺿﺎ ﻋﻠﻰ ﺃﺑﻲ ﻣﻌﺎﻭﻳﺔ‪ :‬ﺇﻥ ﺃﻋﻄﻰ ﻣﺴﺎﻛﻴﻦ ﺃﻫﻞ‬ ‫‬‫ﻭﻣﻦ ﻛﺘﺎﺏ ﺃﺑﻲ ﻋﻠﻲ‬ ‫ﺍﻟﺬ ﻣﺔ ﻻ ﻳﺠﺰﺋﻪ ﺇﻻ ﺃﻥ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﺴﻠﻢ ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ‪ .‬ﻭﻛﺎﻥ‬ ‫‬ ‫ﻭﻣﺮﺓ ﺍ ﻟﻬﻤﺪﺍﻧﻲ ﻳﻌﻄﻮ ﻧﻬﺎ ‬ ‫ﺍﻟﺮﻫﺒﺎﻥ‪.‬‬‫ﻋﻤﺮﻭ ﺑﻦ ﻣﻴﻤﻮﻥ ﻭﻋﻤﺮﻭ ﺑﻦ ﺷﺮﺣﺒﻴﻞ ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻳﺠﻮﺯ ﺩﻓﻌﻬﺎ ﺇﻟﻰ ﺫ ‪‬ﻣﻲ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪ :‬ﺃﻫﻞ ‬ ‫ﺍﻟﺬ ﻣﺔ ﺩﺍﺧﻠﻮﻥ‬ ‫ﺍﻟﺪﻋﻮﺓ ﺃﻓﻀﻞ ﻣﻦ ﻏﻴﺮﻫﻢ‪ ،‬ﻭﺃﻫﻞ ﺍ ﻟﺨﻼﻑ ﺃﻓﻀﻞ ﻣﻦ‬‫ﻋﺎﻣﺔ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﺃﻫﻞ ‬ ‫ﻓﻲ ‬ ‫ﺃﻫﻞ ‬ ‫ﺍﻟﺬ ﻣﺔ‪.‬‬ ‫ﺍﻷﻳﻤﺎﻥ‪ ،‬ﻭﺍﻟﻔﺪﺍﺀ ﻓﻲ ﺍ ﻟ ‬ ‫ﺤﺞ‪،‬‬‫ﻭﺳﺌﻞ ﺑﻌﻀﻬﻢ ﻋﻦ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻛﻔﺎﺭﺍﺕ ‬ ‫ﺍﻟﺼﻴﺪ ﻭﺍﻟﺸﺠﺮ‪ ،‬ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻫﻞ ﻳﻌﻄﻰ ﻓﻘﺮﺍﺀ ﺍ ﻟﻤﺨﺎﻟﻔﻴﻦ‪ ،‬ﻭﺃﻫﻞ‬ ‫ﻭﺍ ﻟﺠﺰﺍﺀ ﻋﻦ ‬ ‫‬ ‫ﺍﻟﺬ ﻣﺔ؟ ﻗﺎﻝ‪ :‬ﺇ ﻥ ﻫﺆﻻﺀ ﻳﻌﻄﻮﻥ ﻣﻨﻬﺎ ﺣﻴﻦ ﻛﺎﻧﺖ ﺗﻌﺮﺽ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‬ ‫ﻓﺄﻣﺎ ﺍﻟﻴﻮﻡ ﻓﺈ ﻧﻬﺎ ﺗﻌﺮﺽ ﻋﻠﻰ ﻓﻘﺮﺍﺋﻨﺎ؛‬‫ﺍ ﻟﻤﺴﻠﻤﻴﻦ ﻓﻼ ﻳﻘﺒﻠﻮ ﻧﻬﺎ ‬ ‫ﺯﻫﺪﺍ ﻓﻴﻬﺎ‪ .‬ﻗﺎﻝ‪ :‬‬ ‫ﻓﺈﻥ ﻗﺒﻠﻮﻫﺎ ﺩﻓﻌﺖ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺇﻥ ﺍﻣﺘﻨﻌﻮﺍ ﺩﻓﻌﺖ ﺇﻟﻰ ﻏﻴﺮﻫﻢ ﻣﻦ ﺍ ﻟﻤﺨﺎﻟﻔﻴﻦ ﺇﻻ ﺃﻫﻞ‬ ‫ﺃﺣﺐ ﺃﻥ ﻳﻌﻄﻮﺍ‪.‬‬ ‫‬‫ﺍ ﻟﺠﺰﻳﺔ ﻣﻦ ﺍ ﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﻓﺈ ﻧﻲ ﻟﻢ ‬ ‫ﺃﺳﻤﻊ ﻓﻴﻬﻢ ﺷﻴ ﺌﺎ‪ ،‬ﻭﻻ‬ ‫ﺍﻟﺰﻫﺪ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﺇﺫﺍ ﻛﺎﻥ ﻓﻘﺮﺍﺅﻫﺎ ﻗﺪ ﺑﻠﻐﻮﺍ ﻣﺒﻠﻐﺎ‬ ‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﻟﻌﻤﺮﻱ ‬ ‫‬ ‫ﻻ ﺗﻌﺮﺽ ﻋﻠﻴﻬﻢ ﻣﻌﻪ ﺷﻲﺀ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻔﻘﺮﺍﺀ ﻟﻺﻳﺎﺱ ﻣﻦ ﻗﺒﻮﻟﻬﻢ‪ ،‬ﻓﻤﺎ ﻳﻜﻮﻥ ﺣﺎﻝ‬ ‫ﺍﻟﺮﺣﻴﻢ)‪.(١‬‬ ‫ﺍﻟﺮﺅﻭﻑ ‬ ‫ﺃﻣﺜﺎﻟﻨﺎ ﻋﻨﺪ ﻫﺆﻻﺀ‪ ،‬ﺍﻟﻠﻬﻢ ﻋﻔﻮﻙ ﻭﻏﻔﺮﺍﻧﻚ‪ ،‬ﺇ ﻧﻚ ﺃﻧﺖ ‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ﻋﻠﻰ ﻣﺪﺍﺭﺝ ﺍﻟﻜﻤﺎﻝ ﺑﻨﻈﻢ ﻣﺨﺘﺼﺮ ﺍﻟﺨﺼﺎﻝ‪ ٩٢/١٦ :‬ ‪ ،٩٣‬ﻭ ‪ ،٢٨٠/١٥‬ﻭﻣﺎ‬ ‫ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ،١٨٨/٤ :‬ﻭﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٢٣٣/٢١ :‬ ‪.٢٣٤‬‬ ‫‪431‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫‪ ٣٣٨‬ﻻت ‪ .OaG a‬واﻵ]‪:B‬‬ ‫ﺃﻭﺭﺩ ﺍﻟﺸﻴﺦ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ ﺣﺎﻻﺕ ﻣﻬﻤﺔ ﻟﻠﻤﻌﻄﻲ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺁﺧﺬﻫﺎ‪،‬‬ ‫ﻧﻮﺭﺩﻫﺎ ﻫﻨﺎ ﻷﻫﻤﻴﺘﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺇﻥ ﻃﻠﺐ ﺇﻟﻴﻪ ﻓﻘﻴﺮ ﺃﻥ ﻳﻌﺰﻝ ﻟﻪ ﻣﻨﻬﺎ ﺇﻟﻰ ﻭﻗﺖ ﺑﻌﺪ‬ ‫ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪ ،‬ﺇﻧﻪ ﻻ ﻳﺆﻣﺮ‪ ،‬ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺗﻌﺠﻴﻞ ﺇﺧﺮﺍﺟﻬﺎ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﺃﺧﺮﺟﻬﺎ ﺇﻟﻰ ﻓﻘﻴﺮ‪ ،‬ﻓﻲ ﺃﻭﻝ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺃﻭ ﺃﻭﺳﻄﻪ ﺃﻭ ﺁﺧﺮﻩ‪ ،‬ﻭﻟﻢ‬ ‫ﻳﻤﺖ ﺍﻟﻔﻘﻴﺮ ﻭﻟﻢ ﻳﺴﺘﻐﻦ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﻘﺪ ﺃﺟﺰﺃﻩ ﺫﻟﻚ ﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ ،‬ﺇﺫﺍ‬ ‫ﺩﺧﻞ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻫﻮ ﺑﺤﺪ ﻣﻦ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻌﻄﻲ ﻣﻦ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪.‬‬ ‫ﻭﺇﻥ ﻣﺎﺕ ﺍﻟﻤﻌﻄﻰ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻤﻌﻄﻲ ﺿﻤﺎﻥ ﻣﺎ ﻗﺒﺾ ﻣﻨﻪ‪ ،‬ﺇﺫﺍ‬ ‫ﻋﻠﻢ ﺃﻥ ﺍﻟﺬﻱ ﻗﺒﻀﻪ ﻣﻨﻪ ﻣﻦ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻳﺴﻠﻢ ﺍﻟﺬﻱ ﻗﺒﻀﻪ ﺇﻟﻰ ﻭﺭﺛﺔ ﺍﻟﻤﻌﻄﻰ‬ ‫ﺍﻟﻀﻤﺎﻥ ﺍﻟﺬﻱ ﻟﺰﻣﻪ‪ ،‬ﻭﺇﻥ ﺟﻬﻞ ﺍﻟﻤﻌﻄﻰ ﻭﺳﻠﻢ ﻣﺎ ﺃﻋﻄﻰ ﺇﻟﻰ ﻓﻘﻴﺮ‪ ،‬ﻓﻼ ﻳﺒﺮﺃ ﻣﻨﻪ‬ ‫ﺣﺘﻰ ﻳﺴﻠﻤﻪ ﺇﻟﻰ ﺍﻟﻮﺭﺛﺔ‪.‬‬ ‫ﻭﺇﻥ ﺟﺎﺀ ﻓﻘﻴﺮ ﺇﻟﻰ ﺭﺟﻞ ﻭﻃﻠﺐ ﺇﻟﻴﻪ ﺃﻥ ﻳﻌﺰﻝ ﻟﻪ ﻣﻦ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﻌﺰﻝ ﻟﻪ ﺇﻟﻰ‬ ‫ﻳﻮﻡ ﺍﻟﻐﺪ ﻣﻦ ﺍﻟﺬﺧﺮ‪ ،‬ﺛﻢ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﺴﺘﺤﺐ ﺫﻟﻚ‪ ،‬ﺇﻥ ﻟﻪ ﺃﻥ ﻳﺪﻓﻌﻪ ﺇﻟﻰ ﻓﻘﻴﺮ ﻏﻴﺮﻩ‪.‬‬ ‫ﻭﺇﻥ ﻋﺰﻝ ﻟﻪ ﺷﻴ ﺌﺎ ﻭﺗﻠﻒ ﻗﺒﻞ ﺃﻥ ﻳﻌﻄﻴﻪ ﺍﻟﺬﻱ ﻃﻠﺐ ﺃﻥ ﻳﻌﺰﻝ ﻟﻪ‪ ،‬ﻓﻌﻠﻰ‬ ‫ﺍﻟﻌﺎﺯﻝ ﺃﻥ ﻳﺒﺪﻝ ﻣﻜﺎﻧﻪ‪.‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ ﺍﻟﻔﻘﻴﺮ‪ :‬ﺳﻠﻤﻬﺎ ﺇﻟﻰ ﻓﻼﻥ ﻳﻘﺒﻀﻬﺎ ﻟﻲ ﻓﻘﻮﻝ‪ :‬ﻳﺒﺮﺃ ﺍﻟﻤﺴﻠﻢ ﺇﺫﺍ ﺳﻠﻤﻬﺎ‬ ‫ﺍﻟﻤﺄﻣﻮﺭ ﺑﺎﻟﻘﺒﺾ‪.‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﻦ ﻭﺃﺧﺬ ﻣﻦ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ .‬ﻓﻘﻮﻝ‪ :‬ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻘﻀﻲ ﻣﻨﻬﺎ‬ ‫ﺩﻳﻨﻪ‪ ،‬ﻭﻫﻲ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻮﻝ‪ :‬ﺇﻧﻬﺎ ﻟﻴﺴﺖ ﺑﻤﻨﺰﻟﺔ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻫﻲ ﻟﻠﻔﻘﺮﺍﺀ ﺧﺎﺻﺔ‬ ‫ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺴﻨﺔ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪432‬‬ ‫ﻭﻗﻴﻞ ﻓﻲ ﺭﺟﻞ ﻟﻴﺲ ﻋﻠﻴﻪ ﺩﻳﻦ ﻭﻟﻴﺲ ﻟﻪ ﻣﺎﻝ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻣﻦ ﺍﻟﺸﺮﺍﺓ‪ ،‬ﻭﻣﻤﻦ‬ ‫ﻳﻌﻤﻞ ﺑﻴﺪﻩ‪ ،‬ﻓﻴﺼﻴﺐ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻳﻜﻔﻴﻪ ﻗﻮﺗﻪ ﻫﻮ ﻭﻋﻴﺎﻟﻪ‪ :‬ﺇﻧﻪ ﻻ ﻳﻌﻄﻲ ﺍﻟﺸﺎﺭﻱ‬ ‫ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻭﻻ ﻣﻦ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻟﻜﻦ ﻳﻌﻄﻲ ﻋﻴﺎﻟﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻤﻦ ﻳﺠﻤﻊ‬ ‫ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻓﻴﺮﺧﺺ ﻟﻪ ﺑﻘﺪﺭ ﻣﺎ ﻳﺄﺧﺬ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻔﻘﺮﺍﺀ‪.‬‬ ‫ﻭﺇﻥ ﺣﻀﺮ ﻓﻘﺮﺍﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻓﻘﺮﺍﺀ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺮﻙ‬ ‫ﻣﻤﻦ ﺩﺧﻞ ﺃﺭﺽ ﺍﻹﺳﻼﻡ ﺑﺄﻣﺎﻥ ﻭﻓﻘﺮﺍﺀ ﺃﻫﻞ ﺍﻟﺨﻼﻑ ﻣﻦ ﺍﻟﺨﻮﺍﺭﺝ ﻭﻏﻴﺮﻫﻢ‪،‬‬ ‫ﻓﺈﻥ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺇﻃﻌﺎﻡ ﺍﻟﻜﻔﺎﺭﺍﺕ‪ ،‬ﻭﻣﺎ ﻳﻌﻨﻲ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﺍﻟﻌﺪﺍﺀ‬ ‫ﻓﻲ ﺍﻟﺤﺞ ﻭﻛﻔﺎﺭﺓ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺸﺠﺮ ﻓﻲ ﺍﻟﺤﺮﻡ‪ ،‬ﻭﻓﻲ ﺍﻟﺤﻞ ﻭﻫﻢ ﻣﺤﺮﻣﻮﻥ‪ ،‬ﻭﻣﻤﺎ‬ ‫ﻳﺼﻴﺒﻮﻥ ﻣﻦ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﺈﻥ ﺟﻤﻴﻊ ﻫﺬﺍ ﻳﻌﺮﺽ ﻋﻠﻰ ﻓﻘﺮﺍﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﺈﻥ ﺃﺧﺬﻭﻩ‬ ‫ﻓﻬﻢ ﺃﻭﻟﻰ ﺑﻪ‪ ،‬ﻭﺇﻥ ﺯﻫﺪﻭﺍ ﻓﻴﻪ ﻭﺭﺩﻭﻩ‪ ،‬ﺩﻓﻊ ﺇﻟﻰ ﻏﻴﺮﻫﻢ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ‬ ‫ﺫﻛﺮﻧﺎﻫﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﻓﻀﻞ ﺷﻲﺀ ﻣﻦ ﻓﻘﺮﺍﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﻌﺪ ﺃﺧﺬﻫﻢ ﻛﻔﺎﻳﺘﻬﻢ ﺩﻓﻊ‬ ‫ﺍﻟﻔﻀﻞ ﺇﻟﻰ ﻫﺆﻻﺀ‪.‬‬ ‫ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺤﺮﺏ ﻭﺃﻫﻞ ﺍﻟﻌﻬﺪ‪ ،‬ﻓﻠﻢ ﺃﻋﻠﻢ ﺃﻧﻬﻢ ﻳﻌﻄﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻱ‬ ‫ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻔﻘﺮﺍﺀ ﺳﻌﺔ ﻓﻴﺴﺘﺤﺐ ﺃﻥ ﻳﻌﻄﻲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ‪‬‬ ‫ﻣﺪﺍ ﻧﻔﻘﺔ‬ ‫ﺷﺎﺭﻱ‪ .‬ﻭﺇﻥ ﺃﻋﻄﻮﺍ ﻣﺪﻳﻦ ﻓﻬﻮ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺤﺐ ﻭﺍﻟﺘﻤﺮ‪ .‬ﻭﺇﻥ ﻓﺮﻗﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‬ ‫ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ ﺃﻭ ﺃﻛﺜﺮ ﻓﺠﺎﺋﺰ)‪.(١‬‬ ‫‪0> ٣٣٩‬ار ز ة ا‪:ON‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ‪ :‬ﺍﺗﻔﻖ ﺃﺻﺤﺎﺑﻨﺎ ﺃﻧ‪ ‬ﻬﺎ ﻻ ﺗﻜﻮﻥ ‬ ‫ﺃﻗﻞ ﻣﻦ ﺻﺎﻉ‪ ،‬ﻭﻻ‬ ‫ﺍﻟﺒﺮ ﻧﺼﻒ ﺻﺎﻉ؛ ﻷ ‪‬ﻥ ﺍﻟﻨ‪‬ﺒ ﻲ ﮊ ﻗﺎﻝ‪» :‬ﺻﺎﻉ«‪ .‬ﻭﺍﻟﻘﻴﺎﺱ‬ ‫ﻳﺆﺧﺬ ﺑﻘﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻓﻲ ‪‬‬ ‫ﻻ ﻳﺪﻓﻊ ﺍﻟﻨﺺ ﻓﻲ ﺫﻟﻚ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ١٨٧/٤ :‬ ‪.١٨٨‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ،١٢٠٢/٢ :‬ﻭ ‪.١٢٠٦‬‬ ‫‪433‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺑﺎﻟﺼﺎﻉ ﻓﻲ ﻓﻄﺮﺓ‬ ‫‬‫ﺍﻟﺴ ﻨﺔ ﻭﺭﺩﺕ‬ ‫ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺃ ﻥ ‬ ‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻭﻗﺪ ‬ ‫ﺍﻷﺑﺪﺍﻥ‪ ،‬ﺛﻢ ﺍﺧﺘﻠﻔﻮﺍ ﺑﻌﺪ ﺫﻟﻚ ﻓﻲ ﺃﻣﻮﺭ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫ﺍﻟﺼﺎﻉ ﺍ ﻟﻤﻌﺮﻭﻑ‪،‬‬‫ﺍﻟ ﺘﻤﺮ‪ :‬ﻓﺈ ﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻗﺎﻟﻮﺍ‪ :‬ﻣﺜﻞ ﺍ ﻟ ‬ ‫ﺤﺐ ﻳﺨﺮﺝ ﻣﻨﻪ ‬ ‫ﻭﺑﻌﻀﻬﻢ ﻗﺎﻝ‪ :‬ﻳﻌﻄﻰ ﺑﺼﺎﻉ ﺍﻟ ﺘﻤﺮ ﺍﻷﻛﺒﺮ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻷﺛﺮ‪ :‬ﺃ ﻥ ﺻﺎﻉ ﺍﻟ ﺘﻤﺮ‬ ‫ﺨﺼﻮﺻﺎ ﻛﺎﻧﻮﺍ ﻳﻜﻴﻠﻮﻥ ﺑﻪ ﺍﻟ ﺘﻤﺮ‪ ،‬ﻭﻫﻮ ﺯﺍﺋﺪ‬ ‫‬‫ﺍﻷﻛﺒﺮ ﻫﻮ ﺍﻟﻘﻔﻴﺮ‪ ،‬ﻭﻟﻌ ﻠﻪ ﺃﺭﺍﺩ ‬ ‫ﻗﻔﻴﺮﺍ ﻣ‬ ‫ﻋﻠﻰ ﺍﻟﺼﺎﻉ ﺍ ﻟﻤﻌﺮﻭﻑ‪ ،‬ﻭﻻ ﻣﻌ ﻨﻰ ﻟﻠﻘﻮﻝ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻋﻠﻴﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺟﻬﺔ‬ ‫ﻭﻳﻤﻜﻦ ﺃ ﻧﻬﻢ ﻧﻈﺮﻭﺍ ﺇﻟﻰ ﺍﻟﻘﻴﻤﺔ ﻓﻲ ﺯﻣﺎﻧﻬﻢ ﻓﺮﺃﻭﺍ ﺍﻟ ﺘﻤﺮ ﺃﺭﺧﺺ ﻣﻦ‬ ‫ﺍﻻﺳﺘﺤﺒﺎﺏ‪ ،‬‬ ‫ﺤﺐ ﻓﺰﺍﺩﻭﻩ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻛﻤﺎ ﻳﻮﺟﺪ ﻧﻈﻴﺮ ﺫﻟﻚ ﻓﻲ ‬ ‫ﺍﻟﻜﻔﺎﺭﺍﺕ‪ ،‬ﻓﺈ ﻧﻬﻢ‬‫ﺍ ﻟ ‬ ‫ﺍﻟﺒ ﺮ ﻧﺼﻒ ﺻﺎﻉ‪ ،‬ﻭﺇﻥ ﺃﺧﺮﺝ‬‫ﻟﻜﻞ ﻣﺴﻜﻴﻦ‪ ،‬ﻭﻣﻦ ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻳﺨﺮﺝ ﻣﻦ ﺍﻟ ﺘﻤﺮ ﺻﺎﻉ ‬ ‫ﻣﻜﻨﻮﺯﺍ ﺯﺍﺩ ﻓﻴﻪ ﻋﻦ ﺍﻟ ﻨﺎﻗﺺ ﻋﻦ ﻣﻘﺪﺍﺭﻩ ﻗﺒﻞ ﺍﻟﻜﻨﺎﺯ‪.‬‬ ‫‬‫ﻤﺮﺍ‬ ‫ﺗ ‬ ‫ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇ ﻥ ﺍﻟﺼﺎﻉ ﻓﻲ ﺍ ﻟﻤﻜﻨﻮﺯ ﻣﻨﻮﺍﻥ ﻭﻧﺼﻒ ﻭﺃﺭﺑﻌﺔ ﺃﻭﺍﻕ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻰ‬ ‫‬ ‫ﻭﻧﺼﻔﺎ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﺒﺴﺮ ﻓﺼﺎﻋﻴﻦ؛ ﻷ ﻥ ﺍﻟ ﺘﻤﺮ ﺃﺛﻘﻞ ﻓﻲ‬‫ﻣﻦ ‬ ‫ﺍﻟﺮﻃﺐ ﺃﺧﺮﺝ ﺻﺎ ﻋﺎ‬ ‫ﺗﻤﺮﺍ‪،‬‬‫ﺍ ﻟﻤﻴﺰﺍﻥ ﻣﻦ ‬ ‫ﺍﻟﺮﻃﺐ ﻭﺍﻟﺒﺴﺮ ﻓﻴﺰﺍﺩ ﻓﻴﻬﻤﺎ ﺑﻘﺪﺭ ﻣﺎ ﻳﻨﻘﺺ ﻣﻨﻬﻤﺎ ﺇﺫﺍ ﺻﺎﺭ ‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﻘﺪﺭ ﺍﻟﻮﺍﺟﺐ ﻓﻲ ﺇﺧﺮﺍﺝ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﻣﻦ ﺍﻷﺻﻨﺎﻑ ﺍ ﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ‬ ‫ﻛﻞ ﻣﻨﻬﺎ‪ ،‬ﻓﻼ ﻳﺠﺰﺉ‬‫ﺣﺪﻳﺚ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍ ﻟﺨﺪﺭﻱ ﺍ ﻟﻤﺎﺿﻲ ﺫﻛﺮﻩ ‬ ‫ﺍﻟﺼﺎﻉ ﻣﻦ ‬ ‫ﻭﺃﺣﻤﺪ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ‬ ‫ﻧﺼﻒ ﺻﺎﻉ ﻣﻦ ﺑﺮ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻣﺎﻟﻚ‪ ،‬‬ ‫ﺍﻟﺴﻠﻒ ﻭﺍ ﻟﺨﻠﻒ‪ ،‬ﻭﺣﻜﺎﻩ ﺍﺑﻦ ﺍ ﻟﻤﻨﺬﺭ ﻋﻦ ﺍ ﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻭﺃﺑﻲ ﺍﻟﻌﺎﻟﻴﺔ‪،‬‬ ‫‬ ‫ﻭﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻭﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺍﻟﻘﺪﺭ ﺍﻟﻮﺍﺟﺐ ﻧﺼﻒ ﺻﺎﻉ ﻣﻦ ﺑ ﺮ‪ ،‬ﺃﻭ ﺩﻗﻴﻘﻪ‪ ،‬ﺃﻭ ﺳﻮﻳﻘﻪ‪،‬‬ ‫ﺍﻟﺰﺑﻴﺐ ﺑﻤﻨﺰﻟﺔ‬ ‫ﺤﻤﺪ‪ :‬‬‫ﻭﻣ ‬ ‫ﺃﻭ ﺯﺑﻴﺐ‪ ،‬ﺃﻭ ﺻﺎﻉ ﺗﻤﺮ‪ ،‬ﺃﻭ ﺷﻌﻴﺮ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ‬ ‫ﺍﻟﺸﻌﻴﺮ‪ ،‬ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﺍ ﻟﺤﺴﻦ ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ)‪.(١‬‬ ‫‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٦٧/١٦ :‬ ‪.٦٨‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪434‬‬ ‫‪ 0> ٣٤٠‬ا‪P‬ع _‪$‬زن‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺻﺎﻉ ﺍﻟﺘﻤﺮ ﻓﻲ ﻓﻄﺮﺓ ﺍﻷﺑﺪﺍﻥ ﻭﻏﻴﺮﻫﺎ ﻣﻦ‬ ‫ﺍﻟﻜﻔﺎﺭﺍﺕ ﺗﺮﻯ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻳﺠﻌﻠﻮﻥ ﻭﺯﻥ ﺍﻟﺼﺎﻉ ﺍﻟﻤﻌﺮﻭﻑ ﺃﻋﻨﻲ ‪٧٣‬‬ ‫ﺛﻼﺙ ﻭﺳﺒﻌﻴﻦ ﺍﻟﻘﺮﺵ ﻭﺍﻟﻤﺜﻘﺎﻝ ﻓﻲ ﻛﻔﺔ ﻭﺍﻟﺘﻤﺮ ﻓﻲ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻤﺎ ﻧﺪﺭﻱ‬ ‫ﺃﻫﺬﺍ ﻳﺼﺢ ﺃﻡ ﻻ؟ ﻭﻧﺮﻳﺪ ﺍﻟﺒﻴﺎﻥ ﻓﺈﻥ ﻛﺎﻥ ﻻ ﻳﺼﺢ ﺩﻭﻥ ﺧﺒﺮ ﻓﺄﺧﺒﺮﻧﺎ ﻋﻦ‬ ‫ﺍﻟﺼﻮﺭﺓ ﻷﻥ ﺍﻟﻔﺮﺽ ﻭﺍﻟﺒﻠﻌﻖ ﻳﺰﺩﺍﺩ ﻛﻤﺎ ﺗﻌﻠﻢ ﻭﻣﺎ ﻳﻔﻌﻞ ﺑﺎﻟﻤﻜﻨﻮﺯ ﻻ ﻳﺘﺄﺗﻰ‬ ‫ﻓﻴﻪ ﺇﻻ ﺍﻟﻮﺯﻥ‪.‬‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻗﺪ ﺻﺮﺡ ﺑﻌﺾ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ ﻣﻤﻦ ﻛﺎﻥ ﻗﺒﻠﻨﺎ ﻭﻫﻮ ﻣﺤﻤﺪ ﺑﻦ‬ ‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺪﺍﺩ ﻓﻲ ﻓﻄﺮﺓ ﺍﻷﺑﺪﺍﻥ ﺃﻧﻬﺎ ﻣﻦ ﺍﻟﺒﺴﺮ ﺻﺎﻋﺎﻥ ﻭﻣﻦ ﺍﻟﺮﻃﺐ ﺻﺎﻉ‬ ‫ﻭﻧﺼﻒ‪ ،‬ﻭﺑﺎﻟﻤﻴﺰﺍﻥ ﻣﻦ ﺍﻟﺒﺴﺮ ﺧﻤﺴﺔ ﺃﻣﻨﺎﻥ ﻭﺛﻠﺚ ﻣﻦ ﻭﻣﻦ ﺍﻟﺮﻃﺐ ﺃﺭﺑﻌﺔ‬ ‫ﺃﻣﻨﺎﻥ‪ ،‬ﻭﻣﻦ ﺍﻟﻔﺮﺽ ﻭﺍﻟﺒﻠﻌﻖ ﻭﺍﻟﺼﺮﻓﺎﻥ ﺛﻼﺛﺔ ﺃﻣﻨﺎﻥ‪ ،‬ﻭﻣﻦ ﺗﻤﺮ ﺍﻟﺴﺎﺋﺮ ﻣﻨﻮﺍﻥ‬ ‫ﻭﻧﺼﻒ ﻭﺃﺭﺑﻊ ﺃﻭﺍﻕ‪ ،‬ﻭﻣﻦ ﺍﻟﺤﺐ ﻭﺍﻟﺒﺮ ﻭﺍﻟﺬﺭﺓ ﻭﺍﻷﺭﺯ ﻭﺍﻟﺸﻌﻴﺮ ﺧﻤﺴﺔ‬ ‫ﺃﺳﺪﺍﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻫﻮ ﺍﻟﺼﺎﻉ‪...‬‬ ‫ﺑﺪ ﻣﻦ ﺭﺩﻩ ﺇﻟﻰ ﻣﻌﻨﻰ‬ ‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﻤﻦ ﻣﻦ ﻧﺰﻭﻯ ﻭﻓﻲ ﻛﻼﻣﻪ ﻧﻈﺮ ﻻ ‬ ‫ﺃﻳﻀﺎ ﻳﺤﺘﺎﺝ‬ ‫ﺍﻟﺼﻮﺍﺏ ﻭﺇﻧﻤﺎ ﺫﻛﺮﺗﻪ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺗﻘﺪﻳﺮ ﺍﻟﺼﺎﻉ ﺑﺎﻟﻮﺯﻥ ﻓﻘﻂ ﻭﻫﻮ ‬ ‫ﺇﻟﻰ ﺗﺤﺮﻳﺮ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﺍﻟﺼﺎﻉ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﻋﺒﺎﺭﺓ ﻋﻦ ﺛﻼﺛﺔ ﺃﻣﻨﺎﻥ ﺇﻻ‬ ‫ﺑﻤﻦ ﻧﺰﻭﻯ ﻣﻦ ﺣﺐ ﺍﻟﻤﺎﺵ ﻭﻫﻮ ﺍﻟﻤﻨﺞ‪ ،‬ﻭﺍﻟﻤﻦ ﻫﻮ ﺍﻟﺮﻃﻞ ﺍﻟﻤﻜﻲ ﻭﻫﻮ‬ ‫ﺛﻠﺜﺎ ‬ ‫ﺭﻃﻼﻥ‪ ،‬ﻓﻴﻜﻮﻥ ﺧﻤﺴﺔ ﺃﺭﻃﺎﻝ ﻭﺛﻠﺚ ﺭﻃﻞ ﺑﺎﻟﺒﺼﺮﻱ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺎﻉ ﺍﻟﺬﻱ ﺗﺠﺐ‬ ‫ﺑﻪ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺜﻤﺎﺭ ﻭﺗﺆﺩﻯ ﺑﻪ ﺯﻛﺎﺓ ﺍﻷﺑﺪﺍﻥ‪ ،‬ﻭﻛﻔﺎﺭﺓ ﺍﻷﻳﻤﺎﻥ‪ ،‬ﻭﻋﻠﻴﻪ ﺛﺒﻮﺕ‬ ‫ﺍﻷﺣﻜﺎﻡ ﻓﻲ ﻓﺮﺽ ﺍﻟﻨﻔﻘﺎﺕ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺻﺎﻉ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ ﮊ ﻭﻟﻴﺲ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ١٠٣/٢ :‬ ‪.١٠٤‬‬ ‫‪435‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻲ ﻣﻜﺎﻳﻠﻬﻢ ﻭﻟﻮ ﺳﻤﻮﻫﺎ ﺻﺎ ﻋﺎ‪ ،‬ﻣﻤﺎ ﻳﺰﻳﺪ ﺃﻭ ﻳﻨﻘﺺ ﻋﻠﻰ ﺍﻟﻘﺪﺭ‬ ‫ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ‪ ،‬ﻳﺠﻮﺯ ﻓﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻲ ﻗﺪﻣﻨﺎ ﺫﻛﺮﻫﺎ)‪.(١‬‬ ‫‪ ٣٤١‬و‪:Y>/ 8$ Ea _$%‬‬ ‫ﻫﻞ ﺗﻠﺰﻡ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﺍﻹﻧﺴﺎﻥ ﻋﻤﻦ ﻳﻠﺰﻣﻪ ﻋﻮﻟﻪ ﺃﻡ ﻋﻤﻦ ﻫﻮ ﻗﺎﺋﻢ ﻓﻲ ﺑﻴﺘﻪ ﻭﺧﺪﻣﺘﻪ‬ ‫ﻓﻀﻼ ﻣﻨﻚ ﺑﺘﺼﺮﻳﺢ ﺫﻟﻚ‪.‬‬ ‫ﻻﺯﻣﺎ ﻣﺜﻞ ﺍﻷﻭﻻﺩ ﺍﻟﺒﺎﻟﻐﻴﻦ ﻭﺧﺪﺍﻡ ﺍﻟﻐﻴﺮ؟ ‬ ‫ﻭﻟﻴﺲ ﻋﻮﻟﻪ ‬ ‫ﺃﺟﺎﺏ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺗﻠﺰﻡ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻦ ﺍﻟﺬﻱ ﻟﻢ‬ ‫ﻳﻠﺰﻣﻚ ﻋﻮﻟﻪ)‪.(٢‬‬ ‫‪ ٣٤٢‬و‪ e RG _$%‬اﻷ ا‪ a‬و‪:%‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺃﻣﺔ ﺯﻭﺟﻬﺎ ﺳﻴﺪﻫﺎ ﺑﺰﻭﺝ ﺃﺗﻨﺤﻂ ﻋﻨﻪ ﺯﻛﺎﺓ ﺍﻷﺑﺪﺍﻥ‬ ‫ﻋﻨﻬﺎ ﻭﺗﻠﺰﻡ ﺯﻭﺟﻬﺎ ﺃﻡ ﻻ‪.‬‬ ‫ﻓﻘﺎﻝ‪ :‬ﻻ ﺗﻨﺤﻂ ﻋﻨﻪ ﺑﺬﻟﻚ ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﺨﺮﺝ ﻋﻨﻬﺎ ﺯﻛﺎﺓ ﺍﻷﺑﺪﺍﻥ ﻷﻧﻬﺎ ﻓﺮﺽ‬ ‫ﻋﻠﻰ ﺍﻟﺮﻗﺎﺏ ﻓﻬﻲ ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﺩﻭﻥ ﺍﻟﺰﻭﺝ)‪.(٣‬‬ ‫‪ <0= ٣٤٣‬ل ا‪ON‬ة _ ‪:8-‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻣﺴﺠﺪ ﻟﻪ ﻓﻄﺮﺓ ﻣﻦ ﺟﻨﺲ ﺭﺩﻱﺀ ﺛﻤﺮﺓ ﻛﺎﻟﺒﻐﺎﻝ‬ ‫ﻭﻳﻔﻀﻞ ﻋﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﻔﻄﺮﻭﻥ ﻣﻨﻬﺎ ﻓﺈﻥ ﺑﻴﻌﺖ ﻭﺷﺮﻯ ﺑﻬﺎ ﺗﻤﺮ ﺃﺟﻮﺩ ﻣﻦ‬ ‫ﺍﻟﺠﻨﺲ ﺍﻟﻤﻌﻴﻦ ﺭﻏﺐ ﺍﻟﺼﺎﺋﻢ ﻓﻲ ﺃﻛﻠﻬﺎ ﻓﺄﻛﻠﺖ ﻛﻠﻬﺎ ﺃﻳﺠﻮﺯ ﻟﻠﻘﺎﺋﻢ ﺃﻥ ﻳﺒﻴﻊ ﺍﻟﺘﻤﺮ‬ ‫ﺗﻤﺮﺍ ﺃﺟﻮﺩ ﻣﻨﻪ؟‬ ‫ﺍﻟﺮﺩﻱﺀ ﻭﻳﺸﺘﺮﻱ ﺑﻪ ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ١٧٦/٤ :‬ ‪ ،١٧٧‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٢٧٥/٢١ :‬ ‪.٢٧٦‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ،٩٥/٢ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪.١٢٠٢/٢ :‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٩٣/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪436‬‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻠﻤﻮﻗﻒ ﺃﻭ ﺍﻟﻤﻮﺻﻰ ﻟﻠﻔﻄﺮﺓ ﺗﺤﺪﻳﺪ ﺑﺄﻥ ﻳﻔﻄﺮ ﺑﺘﻠﻚ‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﺗﺒﺎﻉ ﻭﻳﺸﺘﺮﻯ ﺑﻬﺎ ﻟﻠﻔﻄﺮﺓ ﻣﻦ ﺃﻧﻮﺍﻉ‬ ‫ﺍﻟﺜﻤﺮﺓ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﺬﻟﻚ ﺟﺎﺋﺰ ﻭﻳﺠﻮﺯ ‬ ‫ﺍﻷﻃﻌﻤﺔ ﻣﺎ ﻳﺮﻏﺐ ﻓﻴﻪ ﺍﻟﺼﺎﺋﻢ ﻭﺇﻥ ﻛﺎﻥ ﻏﻴﺮ ﺗﻤﺮ ‬ ‫ﻣﺜﻼ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﺗﺤﺪﻳﺪ ﻓﻼ ﻳﺤﻞ ﺃﻥ ﻳﺘﻌﺪﺍﻩ ﺃﺣﺪ‪ .‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﺘﺤﺪﻳﺪ‬ ‫ﻭﻻ ﻋﺪﻣﻪ ﻓﺎﻷﺻﻞ ﺍﻟﺠﻮﺍﺯ ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﺘﺤﺪﻳﺪ ﺍﻟﻮﺻﻴﺔ ﺑﺎﻟﻐﻠﺔ ﻷﻥ ﺍﻟﺒﺪﻝ ﻣﻦ‬ ‫ﺃﻳﻀﺎ)‪.(١‬‬ ‫ﺍﻟﻐﻠﺔ ‬ ‫‪  ٣٤٤‬ج ‪ 8-‬ز ة ا‪:ON‬‬ ‫ﻭﺃﻣﺎ ﻋﻦ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺘﻲ ﺗﺨﺮﺝ ﻣﻨﻬﺎ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﺧﻤﻴﺲ‬ ‫ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻣﻦ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺭﺍﺩ ﺇﺧﺮﺍﺟﻬﺎ ﻓﻠﻴﺨﺮﺟﻬﺎ ﻣﻤﺎ ﻳﺄﻛﻞ‪،‬‬ ‫ﻓﺈﻥ ﺃﻛﻞ ﺍﻟﺒﺮ ﺃﺧﺮﺟﻬﺎ ﻣﻦ ﺍﻟﺒﺮ‪ ،‬ﻭﺇﻥ ﺃﻛﻞ ﺫﺭﺓ ﺃﺧﺮﺝ ﻣﻦ ﺍﻟﺬﺭﺓ‪ ،‬ﻭﺇﻥ ﺃﻛﻞ ﺍﻟﺸﻌﻴﺮ‬ ‫ﻭﺍﻷﺭﺯ ﺃﺧﺮﺝ ﻣﻨﻬﻤﺎ‪.‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻧﻔﻘﺘﻪ ﻣﻦ ﺍﻟﺘﻤﺮ ﻭﺍﻟﻠﺒﻦ ﺃﻭ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻄﻌﺎﻡ ﻭﻧﻔﻘﺔ ﺑﻌﺾ‬ ‫ﻋﻴﺎﻟﻪ ﻣﻦ ﻧﻮﻉ ﺁﺧﺮ‪ ،‬ﻓﻴﺨﺮﺝ ﻋﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻤﺎ ﻳﺄﻛﻞ‪.‬‬ ‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻳﺨﺮﺟﻬﺎ ﻣﻤﺎ ﻋﻠﻴﻪ ﻏﺬﺍﺀ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﺒﻠﺪﺓ‪ .‬ﻭﻣﻮﺿﻌﻪ‬ ‫ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺇﻃﻌﺎﻡ ﺍﻟﻤﺴﺎﻛﻴﻦ ﻭﺍﻟﻜﻔﺎﺭﺍﺕ‪ .‬ﻭﺍﻷﻓﻀﻞ ﺃﻓﻀﻞ‪ .‬ﻭﺇﻥ‬ ‫ﺃﻋﻄﻰ ﻣﻦ ﺍﻟﺒﺮ ﻋﻦ ﺍﻷﻧﻮﺍﻉ ﻛﻠﻬﺎ ﻓﺤﺴﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺧﻠﻂ ﺍﻟﺒﺮ ﻭﺍﻟﺬﺭﺓ‬ ‫ﻭﺃﺧﺮﺝ ﻣﻨﻬﻤﺎ ﻓﺠﺎﺋﺰ)‪.(٢‬‬ ‫ﻭﻓﺼﻞ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻓﻲ ﺷﺮﺡ ﺍﻟﻨﻴﻞ ﻣﺎ ﺗﺨﺮﺝ ﻣﻨﻪ ﺯﻛﺎﺓ‬ ‫‪‬‬ ‫ﺍﻟﻔﻄﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻧﻬﺎ ﺗﺨﺮﺝ ﻣﻦ ﻏﺎﻟﺐ ﻗﻮﺗﻪ ﻓﻲ ﺳﻨﺘﻪ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻲ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٩٦/٢ :‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.١٨٨/٤ :‬‬ ‫‪437‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺍﻟﺴﻨﺔ ﺃﻭ ﺑﺎﻷﺟﺰﺍﺀ ﻣﻦ‬ ‫ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺨﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺃﻭﺳﻂ ﻗﻮﺗﻪ ﻓﻲ ‪‬‬ ‫ﻛﻞ‪ ،‬ﻭﺇﻥ ﺃﺩﺍﻫﺎ ﻣﻦ ﺃﻓﻀﻞ ﻛﺎﻥ ﺃﻓﻀﻞ‪ ،‬ﻗﺎﻟﻪ ﻓﻲ »ﺍﻟﺘﺎﺝ«؛ ﻭﺇﻥ ﺍﺳﺘﻮﻯ ﻗﻮﺗﻪ‬ ‫ﺍﻟﺴﻨﺔ ﻓﻲ ﺃﺷﻴﺎﺀ ﺃﻋﻄﻰ ﻣﻦ ﺃﻳﻬﺎ ﺷﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻌﻄﻰ ﻣﻦ ﺍﻟﺒﺮ ﻭﺍﻟﺸﻌﻴﺮ‬ ‫ﻓﻲ ‪‬‬ ‫ﻭﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ ﻭﺍﻷﻗﻂ ﻻ ﻏﻴﺮ‪ ،‬ﻭﻫﻮ ﻣﺨ ‪‬ﻴﺮ ﻓﻲ ﺃﻳﻬﺎ ﺷﺎﺀ ﻭﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪:‬‬ ‫ﻳﻌﻄﻲ ﻣﻤﺎ ﻳﺄﻛﻞ ﻓﻲ ﺫﻟﻚ ﺍﻟﺸﻬﺮ ﻫﻮ ﻭﻋﺎﻣﺔ ﻋﻴﺎﻟﻪ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻒ ﺃﻛﻠﻬﻢ‬ ‫ﻏﺎﻟﺒﺎ‪ ،‬ﻭﻟﻮ ‬ ‫ﺑﻘﻼ ﺇﻥ ﻛﺎﻥ ﻻ ﻳﺴﺘﻮﻱ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ‪،‬‬‫ﺃﻋﻄﻰ ﻋﻦ ﻛﻞ ﻣﻤﺎ ﻳﺄﻛﻞ ‬ ‫ﻳﻜﺎﻝ ﺑﻌﺪ ﻗﻄﻌﻪ‪ ،‬ﻭﻳﻌﻄﻰ‪ ،‬ﺃﻭ ﻟﺒﻨﺎ ﻳﻌﻄﻰ ﺣﻴﻦ ﻳﺤﻠﺐ‪ ،‬ﻻ ﻳﺠﻌﻞ ﻓﻴﻪ ﻣﺎﺀ ﻭﻻ‬ ‫ﻳﻨﺰﻉ ﻣﻨﻪ ﺍﻟﺰﺑﺪ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﺍﻟﻘﺮﺏ ﻓﻘﻂ ﻓﺈﻧﻪ ﻳﺠﻮﺯ ﺗﺄﺧﻴﺮ ﺇﻋﻄﺎﺋﻪ ﻋﻦ‬ ‫ﻭﻗﺖ ﺍﻟﺤﻠﺐ‪ ،‬ﻭﺇﻥ ﻋﺎﺵ ﺑﻠﺒﻦ ﻏﻴﺮ ﺣﻠﻴﺐ ﺃﻋﻄﻰ ﻏﻴﺮ ﺍﻟﺤﻠﻴﺐ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﻌﻄﻲ ﻣﻦ ﺍﻟﺮﺍﺋﺐ‪ ،‬ﻭﺃﺟﻴﺰ ﺃﻥ ﻳﻌﻄﻲ ﻣﺎ ﻓﻴﻪ ﻣﺎﺀ‪ ،‬ﻭﺇﻥ ﻗﻠﺖ‪ :‬ﻛﻴﻒ ﻳﻜﻮﻥ‬ ‫ﺍﻟﺼﺎﻉ ﻣﻦ ﺣﻠﻴﺐ؟‬ ‫ﻗﻠﺖ‪ :‬ﻳﻮﺯﻥ ﺇﻧﺎﺀ ﺑﺸﻲﺀ ﻭﻳﺠﻌﻞ ﻓﻴﻪ ﺍﻟﻠﺒﻦ ﻓﻴﺠﻌﻞ ﻓﻲ ﻛﻔﺔ ﻭﻳﺠﻌﻞ ﺍﻟﺸﻲﺀ‬ ‫ﺍﻟﻤﻮﺯﻭﻥ ﺑﻪ ﻓﻲ ﻛﻔﺔ ﺃﺧﺮﻯ ﻣﻊ ﺧﻤﺴﺔ ﺃﺭﻃﺎﻝ ﻭﺛﻠﺚ ﻭﺷﻲﺀ ﻳﺴﻴﺮ ﻛﺪﺭﻫﻢ‬ ‫ﻭﺩﺭﻫﻤﻴﻦ‪ ،‬ﺃﻭ ﻳﻨﺤﺖ ﺇﻧﺎﺀ ﻳﺴﻊ ﺻﺎ ﻋﺎ ﺇﻟﻰ ﺃﻋﻠﻰ ﻃﺮﻓﻪ ﻓﻘﻂ ﻓﻴﻤﻸﻩ ﻟﺒ ﻨﺎ‪ ،‬ﺃﻭ‬ ‫ﻳﺠﻌﻞ ﺍﻟﻠﺒﻦ ﻓﻲ ﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﺬﻱ ﻻ ﻳﺮﺷﺤﻪ ﻛﺎﻟﺤﺪﻳﺪ ﻭﺍﻟﺼﻔﺮ ﻭﺍﻟﻜﺘﺎﻥ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ‬ ‫ﻗﻮﻝ ﻣﻦ ﺃﺟﺎﺯ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﺑﺎﻟﻮﺯﻥ‪ ،‬ﻭﺍﻟﻤﺸﻬﻮﺭ ﺃﻧﻪ ﻻ ﺗﺠﻮﺯ ﺇﻻ ﺑﺎﻟﻜﻴﻞ‪ ،‬ﻭﻓﻲ‬ ‫ﻣﻜﻨﻮﺯﺍ ﻓﻘﺪ ﺃﺟﺎﺯ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻦ ﺍﻟﺼﺎﻉ‬ ‫‬‫ﺗﻤﺮﺍ‬ ‫ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ :‬ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺨﺮﺝ ‬ ‫ﺧﻤﺴﺔ ﺃﺭﻃﺎﻝ ﻭﺛﻠ ﺜﺎ‪ ،‬ﻭﺑﻪ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻋﻨﺪﻱ ﺃﻥ ﺍﻟﺘﻤﺮ ﺍﻟﺜﻘﻴﻞ ﻛﺎﻟﺒﻠﻌﻖ‬ ‫ﻟﺤﻤﺎ ﻳﻌﻄﻰ ﺑﻌﺪ ﻧﺰﻉ ﻋﻈﺎﻣﻪ‪ ،‬ﻭﻓﻲ‬ ‫ﻭﻧﺤﻮﻩ‪ ،‬ﻭﺯﻥ ﺍﻟﺼﺎﻉ ﻣﻨﻪ ﺛﻼﺛﺔ ﺃﻣﻨﺎﻥ‪ .‬ﺍﻫ ‪ .‬ﺃﻭ ‬ ‫ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﺇﻥ ﺃﻋﻄﻰ ﻣﻦ ﻏﻴﺮ ﻣﺎ ﻋﺎﺵ ﺑﻪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻮﺟﻮﻩ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﺇﻥ ﻋﺎﺵ‬ ‫ﺑﺎﻟﻠﺤﻢ ﺃﻭ ﺑﺎﻟﻠﺒﻦ ﺃﻭ ﺍﻟﺒﻘﻮﻝ ﺃﻭ ﺍﻷﻗﻂ ﻓﻴﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻌﻄﻲ ﻣﻦ ﺍﻟﺤﺒﻮﺏ ﺍﻟﺴﺘﺔ‪،‬‬ ‫ﻭﺇﻥ ﺃﻋﻄﻰ ﻣﻤﺎ ﻋﺎﺵ ﺑﻪ ﻗﻴﻤﺔ ﺍﻟﺼﺎﻉ ﺃﺟﺰﺍﻩ ﺇﻥ ﻟﻢ ﻳﺠﺪ ﺍﻟﺤﺒﻮﺏ ﺍﻟﺴﺘﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﻌﻄﻲ ﺃﺭﺑﻌﺔ ﻋﻈﺎﻡ ﻏﻴﺮ ﻣﻜﺴﻮﺭﺓ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪438‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺸﺪﺥ ﺍﻟﻌﻈﺎﻡ ﻭﻳﻜﻴﻞ ﻣﻦ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﻳﻜﺘﺎﻝ ﻣﻦ ﺗﻴﻦ ﺃﻭ ﺯﻳﺖ ﺃﻭ‬ ‫ﻟﺒﻦ‪ ،‬ﻭﺇﻥ ﻋﺎﺵ ﺑﺒﻘﻮﻝ ﺍﻷﺟﻨﺔ ﺃﻋﻄﻰ ﻗﻴﻤﺔ ﺍﻟﺼﺎﻉ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻄﺒﺨﻬﻦ‬ ‫ﻭﻳﻌﺼﺮﻫﻦ ﻭﻳﻜﻴﻞ ﺻﺎ ﻋﺎ‪ ،‬ﻭﻓﻲ »ﺍﻟﺪﻓﺘﺮ«‪ :‬ﻳﻘﻄﻊ ﺍﻟﺒﻘﻮﻝ ‬ ‫ﻗﻠﻴﻼ ﻭﻳﻜﻴﻞ‪ .‬ﺍﻫ ‪.‬‬ ‫ﻭﺇﻥ ﻋﺎﺵ ﻓﻲ ﺍﻟﺸﻬﺮ ﺑﺎﻟﺤﺮﺍﻡ ﺃﻭ ﺑﺎﻟﻀﻴﺎﻓﺔ ﺃﻭ ﻣﺮﺽ ﺃﻋﻄﻰ ﻣﻤﺎ ﻳﺄﻛﻞ ﻣﻦ‬ ‫ﺍﻟﺤﻼﻝ ﻣﻦ ﺫﻟﻚ ﺍﻟﺠﻨﺲ‪ ،‬ﻻ ﺇﻥ ﻋﺎﺵ ﺑﺼﻴﺪ ﺃﻭ ﺣﺸﻴﺶ ﻻﺳﺘﻮﺍﺀ ﺍﻟﻨﺎﺱ‬ ‫ﻓﻴﻬﻤﺎ‪ ،‬ﻓﻼ ﺇﻋﻄﺎﺀ ﻋﻠﻴﻪ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻜﻤﺄﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﺼﻞ ﺇﻟﻰ ﺫﻟﻚ ﺇﻻ‬ ‫ﺑﻤﺎﻝ‪ ،‬ﻭﻏﻴﺮﻩ ﻻ ﻣﺎﻝ ﻟﻪ‪ ،‬ﺃﻭ ﻳﺼﻞ ﺇﻟﻴﻪ ﺑﻮﺟﻪ ﻭﻏﻴﺮﻩ ﻻ ﻳﺼﻞ ﺇﻟﻴﻪ‪ ،‬ﻓﻔﻲ ﻛﻞ‬ ‫ﺫﻟﻚ ﻻ ﺗﻠﺰﻣﻪ ﻭﻟﻮ ﻛﺜﺮ ﻣﺎﻟﻪ‪ ،‬ﻗﺎﻝ ﻓﻲ »ﺍﻟﺪﻳﻮﺍﻥ«‪ :‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﻄﻲ ﻣﻦ ﺍﻟﺼﻴﺪ‪،‬‬ ‫ﻭﻣﻦ ﻳﺄﻛﻞ ﺍﻟﺘﻤﺮ ﻓﻲ ﺳﻨﺘﻪ ﻭﺍﻟﺨﺒﺰ ﻓﻲ ﺭﻣﻀﺎﻥ ﻧﺪﺏ ﺃﻥ ﻳﺨﺮﺟﻬﺎ ﻣﻤﺎ ﻳﺄﻛﻞ‬ ‫ﻫﻮ ﻭﻋﻴﺎﻟﻪ ﻓﻴﻪ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻳﺄﻛﻞ ﺍﻟﺒﺮ ﺛﻢ ﻧﻔﺪ ﺟﺎﺯ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ﻣﻦ ﺫﺭﺓ ﺃﻭ‬ ‫ﺷﻌﻴﺮ ﺃﻭ ﻧﺤﻮﻫﻤﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺨﻠﻄﻬﻤﺎ ﻓﻲ ﻗﻮﺗﻪ ﻓﻠﻪ ﺃﻥ ﻳﺨﺮﺟﻬﺎ ﻣﻦ ﺍﻟﺤﺐ‬ ‫ﻭﺍﻟﺘﻤﺮ‪ ،‬ﻭﻣﻦ ﺃﺧﺮﺟﻬﺎ ﻣﻦ ﻣﻔﻀﻮﻝ ﻭﻫﻮ ﻳﻌﻴﺶ ﺑﺎﻷﻓﻀﻞ ﺃﺟﺰﺃﺗﻪ‪ ،‬ﻭﻻ ﻧﺤﺐ‬ ‫ﻟﻪ ﺫﻟﻚ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪» :‬ﻓﻤﻦ ﻭﺟﺒﺖ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﻠﻴﺆﺩﻫﺎ‬ ‫ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻏﺬﺍﺀ ﺃﻛﺜﺮ ﺃﻫﻞ ﺑﻠﺪﻩ ﻭﻣﻮﺿﻌﻪ‪ ،‬ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﺠﻮﺯ ﻣﻦ‬ ‫ﺇﻃﻌﺎﻡ ﺍﻟﻤﺴﺎﻛﻴﻦ ﻣﻦ ﺍﻟﻜﻔﺎﺭﺍﺕ‪ ،‬ﻭﻳﻌﻄﻰ ﺻﺎ ﻋﺎ ﺗﺎ ‪‬ﻣﺎ ﻋﻦ ﻛﻞ ﻣﻦ ﻳﻠﺰﻣﻪ ﻋﻮﻟﻪ ﻣﻦ‬ ‫ﻭﺃﻭﺳﺎﻁ ﺍﻟﻨﺎﺱ‬ ‫‬‫ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻣﻦ ﺻﻐﻴﺮ ﻭﻛﺒﻴﺮ ﻭﺫﻛﺮ ﻭﺃﻧﺜﻰ ﻭﺣﺮ ﻭﻣﻤﻠﻮﻙ‪،‬‬ ‫ﻭﺃﻏﻨﻴﺎﺅﻫﻢ ﻭﻓﻘﺮﺍﺅﻫﻢ ﺳﻮﺍﺀ‪ ،‬ﻻ ﺯﻳﺎﺩﺓ ﻋﻠﻴﻬﻢ ﻋﻦ ﺍﻟﺼﺎﻉ ﻭﻻ ﻧﻘﺼﺎﻥ ﻋﻨﻪ‪،‬‬ ‫ﻭﻳﺆﺩﻱ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻣﻤﺎ ﻳﻌﻴﺶ ﻣﻨﻪ ﻓﻲ ﺳﻨﺘﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻷﻏﻠﺐ ﻣﻦ ﻣﻌﻴﺸﺘﻪ‪،‬‬ ‫ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﻣﺨﺼﻮﺻﺎﺕ ﻣﺎ ﻳﺄﻛﻞ ﻓﻲ ﺑﻌﺾ ﺃﻭﻗﺎﺗﻪ‪.‬‬ ‫ﻭﻗﻮﻝ‪ :‬ﻳﺨﺮﺝ ﻣﻤﺎ ﻳﻌﻴﺶ ﻣﻨﻪ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻓﻲ ﺳﻨﺘﻪ ﺗﻠﻚ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٩٣/٣ :‬ ‪.٢٩٥‬‬ ‫‪439‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻣﺨﻴﺮ ﺃﻥ ﻳﺆﺩﻱ ﺍﻟﻔﻄﺮﺓ ﻣﻦ ﺣﻴﺚ ﺷﺎﺀ ﻣﻦ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺘﻲ ﻫﻲ‬ ‫ﻣﻌﻴﺸﺘﻪ ﻓﻲ ﺳﻨﺘﻪ ﺗﻠﻚ ﺃﻭ ﺷﻬﺮﻩ ﺫﻟﻚ‪ .‬ﻭﻗﻮﻝ‪ :‬ﻳﻌﻄﻲ ﻣﻦ ﺍﻟﻮﺳﻂ ﻣﻦ ﺫﻟﻚ ﺃﻭ‬ ‫ﺑﺎﻹﺟﺰﺍﺀ ﻣﻦ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺇﻥ ﺃﺧﺮﺝ ﻣﻦ ﺍﻷﻓﻀﻞ ﻫﻮ ﺃﻓﻀﻞ‪ ،‬ﻣﻦ ﻏﻴﺮ ﺇﻟﺰﺍﻡ ﻣﻨﺎ‬ ‫ﻋﻠﻴﻪ ﺫﻟﻚ«)‪.(١‬‬ ‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺴﻴﻮﻱ ﺃﻧﻬﺎ ﺗﺨﺮﺝ »ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻤﺎ ﻳﺄﻛﻞ ﺍﻟﻤﺮﺀ«)‪.(٢‬‬ ‫ﻭﻗﺎﻝ ﻓﻲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﻭﻭﺟﺪﻧﺎ ﻓﻲ ﺑﻌﺾ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﺨﻼﻑ ﺃﻧ‪ ‬ﻪ ﻗﺎﻝ‪:‬‬ ‫ﺍﻟﺨﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻭﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ‬ ‫ﺨﺮ ﺝ ﻋﻠﻰ ﻋﻬﺪ‬ ‫»ﻛﻨ‪‬ﺎ ﻧ ‬ ‫ﺍﻟﺰﺑﻴﺮ ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ‪ ،‬ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﺤﺪﻳﺚ ﻗﺎﻝ‪ :‬‬ ‫ﺃﺻﻨﺎﻑ‪ :‬ﺻﺎ ﻋﺎ ﻣﻦ ﺗﻤﺮ ﺃﻭ ﺷﻌﻴﺮ ﺃﻭ ﺃﻗﻂ ﺃﻭ‬ ‫‬‫ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺻﺪﻗ ﺔ ﺍﻟﻔﻄﺮ ﻣﻦ ﺛﻼﺛﺔ‬ ‫‬ ‫ﺫ ﺭﺓ«‪ .‬ﻓﻤﻦ ﺃﺩ‪‬ﺍﻫﺎ ﻣ ‪‬ﻤﺎ ﺧ ‪‬ﻴﺮﻩ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﻓﻘﺪ ﺃﺩ‪‬ﻯ ﻣﺎ ﺃﻣﺮﻩ ﺭﺳﻮﻝ ﺍﷲ ﮊ ﺑﻪ‪،‬‬ ‫ﻭﻣﻦ ﻣﻨﻊ ﺍﻟﺘﺨﻴﻴﺮ ﻓﻘﺪ ﺧﺎﻟﻒ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﺘﻲ ﺟﺎﺀﺕ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﮊ‬ ‫ﻓﻘﺪ ﺍ ‪‬ﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﺘﺨﻴﻴﺮ ﻓﻴﻬﺎ‪.‬‬ ‫ﻗﻮﻡ‪ :‬ﺻﺎﻉ‪.‬‬ ‫ﻗﻮﻡ‪ :‬ﻧﺼﻒ ﺻﺎﻉ‪ .‬ﻭﻗﺎﻝ ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺒﺮ؛ ﻓﻘﺎﻝ ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﺪﻗﻴﻖ؛ ﻭﻟﻢ ﻳﺮﻩ ﻗﻮﻡ‪.‬‬ ‫ﻗﻮﻡ‪ :‬ﺃﻗﻂ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻟﺒﻦ‪.‬‬ ‫ﻭﺍﻟﻠﺒﻦ‪ :‬ﻗﺎﻝ ‬ ‫ﻭﻣﻨﻬﻢ‪ :‬ﻣﻦ ﻟﻢ ﻳﺮ ﺍﻟﻘﻤﺢ‪ ،‬ﻭ ﺇﻧ‪ ‬ﻤﺎ ﻳﺠﻮﺯ ﺍﻟﻄﻌﺎﻡ‪.‬‬ ‫ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﺨﺒﺮ ﻓﻲ ﺻﺎﻉﻣﻦ ﺯﺑﻴﺐ‪.‬‬ ‫ﺑﺮﺍ ﺃﻭ‬ ‫ﻭﺍﻟﺤﺐ ﻭﺍﻟﻠﺒﻦ‪ .‬ﻓﻤﻦ ﺃﻋﻄﻰ ‪‬‬ ‫‪‬‬‫ﻭﻧﺤﻦ ﻧﻘﻮﻝ ﺑﺜﻼﺛﺔ ﺃﺻﻨﺎﻑ‪ :‬ﻣﻦ ﺍﻟﺘﻤﺮ‬ ‫ﺫﺭﺓ ﻓﺼﺎ ﻋﺎ)‪.(٣‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.١٧٦/٤ :‬‬ ‫)‪ (٢‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪.١٢٠٢/٢ :‬‬ ‫)‪ (٣‬ﺟﺎﻣﻊ ﺍﻟﺒﺴﻴﻮﻱ‪ ١٢٠٤/٢ :‬ ‪.١٢٠٥‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪440‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻓﻄﺮﺓ ﺍﻷﺑﺪﺍﻥ‪ :‬ﻫﻞ ﺗﺠﻮﺯ ﺃﻥ ﺗ ﻌﻄ ﻰ ﻣﻦ ﺍﻟﺮﻃﺐ؟‬ ‫ﻭﺇﺫﺍ ﺟﺎﺯ ﻟﻪ ﻳﺰﺍﺩ ﻓﻲ ﺍﻟﻮﺯﻥ ﻋﻦ ﻧﻘﺼﺎﻥ ﺍﻟﺘﻤﺮ ﺃﻡ ﺫﻟﻚ ﻳﻜﻮﻥ ﻓﻲ ﺣﻖ ﺍﻟﻤﺆﺩﻯ‬ ‫ﺑﻼ ﺯﻳﺎﺩﺓ؟ ﻭﻣﺎ ﺍﻷﺭﺟﺢ ﻋﻨﺪﻙ ﻓﻲ ﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﺠﻮﺍﺯ ﺃﻡ ﺍﻟﻤﻨﻊ؟ ﻭﻣﺎ ﺍﻟﺬﻱ ﺗﺮﺍﻩ ﻓﻲ‬ ‫ﻗﺪﺭ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻦ ﺍﻟﺘﻤﺮ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻗﺪ ﺟﺎﺀ ﺍﻷﺛﺮ ﺑﺠﻮﺍﺯ ﺫﻟﻚ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺗﻨﻮﻳﻊ‬ ‫ﺍﻷﻃﻌﻤﺔ ﺍﻟﺘﻲ ﻳﺨﺮﺝ ﻣﻨﻬﺎ ﻭﻟﻮ ﻟﻢ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﻟﺮﻃﺐ ﻓﻘﺪ ﺫﻛﺮ ﻓﻴﻬﺎ ﺍﻷﻗﻂ ﻭﻫﻮ‬ ‫ﺩﻭﻥ ﺍﻟﺮﻃﺐ ﻭﺫﻛﺮﻭﺍ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻦ ﻗﺪﺭ ﺍﻟﻨﻘﺼﺎﻥ ﻣﻦ ﺍﻟﺘﻤﺮ‪ ،‬ﻭﻻ ﺃﺣﻔﻆ ﻣﻘﺪﺍﺭ‬ ‫ﺫﻟﻚ ﻭﻟﻢ ﻳﺤﻀﺮﻧﻲ ﻷﻃﺎﻟﻌﻪ‪ ،‬ﻭﻇﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ ﻻ ﻳﻮﺟﺐ ﺯﻳﺎﺩﺓ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻳﺨﺮﺝ ﻓﻲ ﺍﻟﻨﻔﻘﺎﺕ ﻓﻲ ﻭﻗﺖ ﺍﻟﻘﻴﻆ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﺰﺍﺩ ﻓﻴﻪ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻨﺎﻗﺺ ﻣﻦ‬ ‫ﺍﻟﺘﻤﺮ)‪.(١‬‬ ‫‪ Ea/ ٣٤٥‬ج إ‪ 8‬ز ة ا‪ON‬ة‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻬﻲ ﺗﺪﻓﻊ ﺇﻟﻰ ﺍﻹﻣﺎﻡ‪،‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺳﺒﻴﻠﻬﺎ ‬ ‫ﺗﻘﺪﻡ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﻳﺪﻝ ﻋﻠﻴﻪ ﺻﻨﻴﻊ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﺣﺪﻳﺚ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﻓﻴﻤﺎ ‬‫ﺃﻭ ﻧﺎﺋﺒﻪ‪ ،‬ﻛﻤﺎ ‬ ‫ﺧﺎﺻﺔ؛ ﻷ ﻥ ﺍﻟ ﻨﺒ ﻲ ﮊ ﺳ ﻨﻬﺎ‬ ‫‬‫ﻫﺬﺍ ﻓﻌﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ ﻳﺴ ﻠﻤﻬﺎ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ؛ ﻷ ﻧﻬﺎ ﻟﻬﻢ‬ ‫ﻋﻠﻰ ﺍﻷﻏﻨﻴﺎﺀ ﻟﻠﻔﻘﺮﺍﺀ ﻟﻴﺴﺘﻐﻨﻮﺍ ﺑﻬﺎ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪.‬‬ ‫ﻴﻞ‪ :‬ﺗﺴ ﻠﻢ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﻟﻴﺲ ﺃﻣﺮﻫﺎ ﺇﻟﻰ ﺍﻹﻣﺎﻡ‪ .‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻭﻫﺬﺍ‬‫‬ ‫ﻭﻗ ‬ ‫ﺃﺣﻖ‪.‬‬ ‫ﺍﻟﻘﻮﻝ ﻋﻨﺪﻱ ‬ ‫ﻭﻳﻘﺴﻤﻬﺎ‪.‬‬ ‫‬‫ﺗﻘﺪﻡ ﺃ ﻥ ﺍﻟ ﻨﺒ ﻲ ﮊ ﻛﺎﻥ ﻳﻘﺒﻀﻬﺎ‬ ‫‬‫ﺍﻷﻭﻝ؛ ﻟﻤﺎ‬ ‫ﺍﻷﺣﻖ ‬ ‫‬‫ﻗﻠﺖ‪ :‬ﺑﻞ‬ ‫‬ ‫ﺍﻟﺰﻛﺎﺓ)‪.(٢‬‬ ‫ﻭﺃﻳﻀﺎ‪ :‬ﻓﻬﻲ ﺯﻛﺎﺓ‪ ،‬ﻓﺴﺒﻴﻠﻬﺎ ﺳﺒﻴﻞ ‬ ‫‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٨٢/٢ :‬ ‪.٨٣‬‬ ‫)‪ (٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪.٩١/١٦ :‬‬ ‫‪441‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫‪ E RO Ea/ ٣٤٦‬ا‪ON‬ة‪ ،‬و‪ E‬ﻻ ‪:RO‬‬ ‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺑﻪ‬‫‬ ‫ﻴﻞ‪ :‬ﺳﺒﻴﻠﻬﺎ ﺳﺒﻴﻞ ‬ ‫ﺟﺎﺀ ﻓﻲ ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ :‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ‪ :‬ﻓﻘ ‬ ‫ﻭﺃﺣﻤﺪ‪ ،‬ﻭﺍ ﻟﺠﻤﻬﻮﺭ ﻣﻦ ﻓﻘﻬﺎﺀ ﻗﻮﻣﻨﺎ‪ ،‬ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪.‬‬‫ﻗﺎﻝ ﻣﺎﻟﻚ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻭﺑﻌﺾ ﺍ ﻟﻤﺎﻟﻜﻴﺔ‪ :‬ﺇ ﻧﻤﺎ ﻳﺠﻮﺯ ﺩﻓﻌﻬﺎ ﺇﻟﻰ ﺍﻟﻔﻘﻴﺮ ﺍﻟﺬﻱ‬ ‫ﻟﻢ ﻳﺄﺧﺬ ﻣﻨﻬﺎ‪.‬‬ ‫ﻭﺻﺮﺡ ﺍ ﻟﻤﺤﺎﻣﻠﻲ ﻭﺍﻟﻤﺘﻮﻟ‪‬ﻲ ﺑﺄ ﻧﻪ ﻻ ﻳﺠﻮﺯ ﻋﻨﺪﻩ ﺍﻟﺼﺮﻑ ﺇﻟﻰ ﻏﻴﺮ ﺍ ﻟﻤﺴﺎﻛﻴﻦ‬ ‫‬ ‫ﻭﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻤﻴﻞ ﺇﻟﻴﻪ ﺃﺑﻮ ﺳﻌﻴﺪ‪.‬‬ ‫ﺍﻟﺰﻛﺎﺓ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﻓﻲ ﺳﻔﺮﻩ ﻭﺇﻥ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ‬ ‫ﺍﻟﺴﺒﻴﻞ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ‬ ‫ﻭﻳﺠﻮﺯ ﻟﻌﺎﺑﺮ ‬‫‬ ‫ﻓﻲ ﻭﻃﻨﻪ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ .‬ﻭﺍﻟﺸﺎﺭﻱ ﻻ ﻳﻌﻄﻰ ﻣﻦ ﺯﻛﺎﺓ ﺍ ﻟﻤﺎﻝ‪ ،‬ﻭﻻ ﻣﻦ ﺯﻛﺎﺓ‬ ‫ﺍﻷﺑﺪﺍﻥ‪ ،‬ﻭﺇ ﻧﻤﺎ ﻳﻌﻄﻰ ﺃﻭﻻﺩﻩ ﻭﻋﻴﺎﻟﻪ)‪.(١‬‬ ‫‪ E ٣٤٧‬أدر '‪ 8‬ز ة ا‪ ON‬و ‪:%  8‬‬ ‫ﻗﺎﻝ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻣﻦ ﺃﺩﺭﻛﺘﻪ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻟﻴﺲ ﻣﻌﻪ ﻣﺎ ﻳﺨﺮﺟﻬﺎ‪،‬‬ ‫ﻭﻟﻪ ﺯﺭﺍﻋﺔ ﻟﻢ ﺗﺪﺭﻙ‪ ،‬ﻭﻟﻪ ﻣﺎﻝ ﻭﺣﻴﻮﺍﻥ‪ ،‬ﺇﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺪﻓﻊ ﻣﻦ ﻣﺎﻟﻪ ﻓﻲ ﺯﻛﺎﺓ‬ ‫ﺍﻟﻔﻄﺮ ﻭﻻ ﺷﻴ ﺌﺎ ﻣﻦ ﺣﻴﻮﺍﻧﻪ‪ ،‬ﻭﻻ ﺑﺘﺪﻳﻦ ﻋﻠﻰ ﺯﺭﺍﻋﺘﻪ‪.‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﻳﺄﻛﻞ ﺍﻟﺘﻤﺮ ﻓﻲ ﺳﻨﺘﻪ ﻭﻳﺄﻛﻞ ﺍﻟﺨﺒﺰ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻴﺴﺘﺤﺐ ﻟﻪ‬ ‫ﺃﻥ ﻳﺨﺮﺝ ﻣﻤﺎ ﻛﺎﻥ ﻳﺄﻛﻞ ﻫﻮ ﻭﻋﻴﺎﻟﻪ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻳﺄﻛﻞ ﻓﻲ‬ ‫ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﺒﺮ ﺛﻢ ﻋﺪﻡ ﺍﻟﺒﺮ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﺄﺧﺮﺝ ﻣﻦ ﺣﺐ ﺍﻟﺬﺭﺓ ﺃﺟﺰﺃﻩ ﺫﻟﻚ ﺇﻥ‬ ‫ﺷﺎﺀ ﺍﷲ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻳﺨﻠﻂ ﺍﻟﺒﺮ ﻭﺍﻟﺘﻤﺮ ﻓﻲ ﻗﻮﺗﻪ‪ ،‬ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﺤﺐ ﻭﺍﻟﺘﻤﺮ‬ ‫ﺃﺟﺰﺃﻩ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻣﺴﻜﻦ ﻳﺴﻜﻨﻪ ﻭﻏﻼﻡ ﺃﻭ ﺃﻛﺜﺮ ﻳﺨﺪﻣﻪ‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪.٩٢/١٦ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪442‬‬ ‫ﻭﻋﻠﻴﻪ ﺩﻳﻦ‪ ،‬ﻓﻘﺎﻝ ﻣﺤﺒﻮﺏ ﻭﺍﻟﺮﺑﻴﻊ‪ :‬ﺇﻧﻤﺎ ﺍﻟﺼﺪﻗﺎﺕ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﻟﻤﺴﺎﻛﻴﻦ ﻟﻴﺴﺖ‬ ‫ﻋﻠﻴﻬﻢ‪.‬‬ ‫ﻭﺳﺌﻞ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ‪ 5‬ﻋﻤﻦ ﻳﺄﻛﻞ ﺍﻟﺒﺮ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻳﻌﻄﻰ ﻋﻦ ﺯﻛﺎﺓ‬ ‫ﺍﻟﻔﻄﺮ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺬﺭﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻌﻄﻲ ﻣﻤﺎ ﻳﺄﻛﻞ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﺈﻥ‬ ‫ﺃﻋﻄﻰ ﺍﻟﻜﻞ ﻣﻤﺎ ﻫﻮ ﺃﻓﻀﻞ‪ ،‬ﻭﺇﻻ ﻓﻠﻴﻌﻂ ﺑﺎﻹﺟﺰﺍﺀ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻰ ﻣﻦ ﺍﻟﺘﻤﺮ ﻭﺣﺪﻩ‪،‬‬ ‫ﻏﺮﻣﺎ‪ ،‬ﻭﻳﺠﺰﺉ ﺇﻻ ﺃﻥ‬ ‫ﻭﻫﻮ ﻓﻲ ﻣﻮﺿﻊ ﻻ ﻳﺠﺘﺰﺉ ﻋﻠﻰ ﺍﻟﺘﻤﺮ ﻭﺣﺪﻩ ﻟﻢ ﻧﺮ ﻋﻠﻴﻪ ‬ ‫ﻳﻜﻮﻥ ﻓﻲ ﺣﺎﻝ ﻳﻜﻮﻥ ﺍﻟﺘﻤﺮ ﺃﺣﺐ ﺇﻟﻰ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﻓﺬﻟﻚ ﻳﺠﺰﺉ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﺇﻥ‬ ‫ﺃﻋﻄﻰ ﻣﻦ ﺍﻟﺬﺭﺓ ﻭﻫﻮ ﻳﺄﻛﻞ ﺍﻟﺒﺮ‪ ،‬ﻓﻘﺪ ﺭﻏﺐ ﻋﻦ ﺍﻟﻔﻀﻞ ﻭﻻ ﻏﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺟﺰﺀﺍ ﺃﻭ ﻋﻠﻰ‬ ‫‬‫ﺃﻋﻄﻰ ﻣﻦ ﺍﻷﻧﻮﺍﻉ ﻛﻠﻬﺎ ﻓﻬﻮ ﺃﻓﻀﻞ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻰ ﻣﻦ ﻛﻞ ﻧﻮﻉ‬ ‫ﻣﺎ ﻛﺎﻥ ﻳﺄﻛﻞ ﺃﺟﺰﺃ ﻋﻨﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺆﻣﺮ ﻭﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﻌﻄﻰ ﻣﻤﺎ ﻛﺎﻥ ﻳﺄﻛﻞ ﻓﻲ‬ ‫ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻰ ﻣﻦ ﺃﺣﺪ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺘﻲ ﻛﺎﻥ ﻳﺄﻛﻠﻬﺎ ﺃﺟﺰﺃ ﻋﻨﻪ‪ ،‬ﻭﻳﻨﺒﻐﻲ‬ ‫ﺍﺗﺒﺎﻉ ﺍﻷﺛﺮ)‪.(١‬‬ ‫‪ <0= ٣٤٨‬ل ا‪ON‬ة _‪:8- A‚m‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻣﺎﻝ ﻭﺟﺪ ﻟﻠﻔﻄﺮﺓ ﻳﻔﻄﺮ ﺑﻬﺎ ﻟﺼﺎﺋﻤﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‬ ‫ﻭﻟﻴﺴﺖ ﺗﻠﻚ ﺍﻟﻔﻄﺮﺓ ﻣﺤﺪﻭﺩﺓ ﺑﻤﻜﺎﻥ ﻣﻌﻴﻦ ﺃﻳﺠﻮﺯ ﻟﻮﺍﺟﺪ ﺫﻟﻚ ﺃﻥ ﻳﺘﺼﺮﻑ ﻓﻲ‬ ‫ﺗﻤﺮﺍ ﺃﻃﻴﺐ ﻣﻦ ﺗﻤﺮ ﺫﻟﻚ ﺍﻟﻨﺨﻞ؟ ﻭﺳﻮﺍﺀ ﻫﺬﻩ‬ ‫ﻏﻠﺘﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺑﻴﻌﻪ ﻭﻳﺄﺧﺬ ﻟﻠﻔﻄﺮﺓ ‬ ‫ﺍﻟﻔﻄﺮﺓ ﻣﻌﻴﻨﺔ ﺑﻤﻜﺎﻥ ﺃﻡ ﻻ ﺃﻡ ﺑﻴﻨﻬﻤﺎ ﻓﺮﻕ؟‬ ‫ﺧﻴﺮﺍ ﻣﻨﻪ ﺇﺫﺍ‬ ‫ﺗﻤﺮﺍ ‬ ‫ﺗﻤﺮﺍ ﻟﻔﻄﺮﺓ ﻭﻳﺸﺘﺮﻱ ﺑﻪ ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﻳﺠﻮﺯ ﻟﻠﻮﻛﻴﻞ ﺃﻥ ﻳﺒﻴﻊ ‬ ‫ﺭﺃﻯ ﺍﻟﻐﻠﺔ ﺗﻜﻔﻲ ﻟﺬﻟﻚ ﻭﻻ ﻓﺮﻕ ﻓﻲ ﻫﺬﺍ ﺑﻴﻦ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻤﺨﺼﻮﺻﺔ ﺑﻤﻜﺎﻥ‬ ‫ﻣﺨﺼﻮﺹ ﻭﺑﻴﻦ ﻏﻴﺮﻫﺎ ﺑﻞ ﻳﺠﻮﺯ ﺫﻟﻚ ﻓﻲ ﺍﻟﺠﻤﻴﻊ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.١٧٩/٤ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ٩٦/٢ :‬ ‪.٩٧‬‬ ‫‪443‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫‪ - _ G0= ٣٤٩‬أو ‪:Gb‬‬ ‫ﻫﻞ ﻳﺠﻮﺯ ﺗﺒﺪﻳﻞ ﻣﺎﻝ ﺍﻟﻤﺴﺠﺪ ﻭﺍﻟﻔﻄﺮﺓ ﺑﺸﻲﺀ ﺧﻴﺮ ﻣﻨﻪ ﺃﻭ ﻣﺜﻠﻪ ﻋﻠﻰ ﺭﺃﻱ‬ ‫ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﻭﺭﺃﻱ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﺍﻟﻤﺎﻝ؟‬ ‫ﺃﺟﺎﺏ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﻋﻠﻰ ﺭﺃﻳﻬﻢ ﻓﻼ ﻳﺠﻮﺯ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﻋﻠﻰ ﺭﺃﻱ ﺍﻟﺼﻠﺤﺎﺀ ﻭﺍﻟﺜﻘﺎﺕ ﺍﻟﺬﻳﻦ ﻟﻬﻢ ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻟﻤﺼﺎﻟﺢ ﻓﻘﺪ ﻗﻴﻞ ﺑﺠﻮﺍﺯﻩ)‪.(١‬‬ ‫‪ <0= ٣٥٠‬ا‪ON‬ة _‪:/$6$ E )  3‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺭﺟﻞ ﺃﻋﻄﻰ ﺍﻟﻔﻄﺮﺓ ‬ ‫ﻧﺨﻼ ﻭﻫﻲ ﻓﻲ ﺑﻼﺩ ﻟﻢ‬ ‫ﺿﺮﺭﺍ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺒﺪﻝ ﻋﻨﻬﺎ ﻓﻄﺮﺓ‬ ‫‬‫ﻳﺴﻜﻦ ﻓﻴﻬﺎ ﻭﻣﻜﺜﺖ ﻣﺪﺓ ﺯﻣﺎﻧﻴﺔ ﻭﺭﺃﻯ ﻋﻠﻴﻬﺎ‬ ‫ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﻟﺘﻲ ﻳﺴﻜﻨﻬﺎ ﺃﻳﺼﺢ ﻟﻪ ﺍﻟﺘﺒﺪﻳﻞ ﺃﻡ ﻻ؟‬ ‫ﻴﺎﺽ ﺟﺎﺋﺰ ﻋﻠﻰ‬ ‫‬ ‫ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﻄﻴﺔ ﻋﻠﻰ ﻏﻴﺮ ﺳﺒﻴﻞ ﺍﻟﺘﻮﻗﻴﻒ ﻓﺎﻟﻘ ‬ ‫ﻧﻈﺮ ﺻﻠﺤﺎﺀ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻳﻦ ﻟﻬﻢ ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻟﻤﺼﺎﻟﺢ‪ ،‬ﻭﺃﻣﺎ ﺑﺪﻭﻥ ﺫﻟﻚ ﻓﻼ)‪.(٢‬‬ ‫‪ E ٣٥١‬أ]‪ R' 3B‬ا‪:b A 8 +a'%‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻣﻦ ﺃﺧﺬ ﻣﻦ ﺯﻛﺎﺓ ﺍﻟﻘﺮﺑﺎﻥ ﺣﺘﻰ ﺍﺟﺘﻤﻊ‬ ‫ﻣﻌﻪ ﺣﺐ ﻛﺜﻴﺮ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻪ ﺃﻛﺜﺮ ﻣﻤﺎ ﻳﻜﻔﻴﻪ ﻟﺴﻨﺘﻪ‪ ...‬ﻓﺈﻥ ﺃﺧﺬ ﺃﻛﺜﺮ‬ ‫ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻨﺤﺐ ﻟﻪ ﺃﻥ ﻳﺮﺩﻩ‪ ،‬ﻭﺃﻣﺎ ﻫﻮ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻳﺠﻮﺯ ﻟﻪ ﺃﺧﺬ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮﺓ‪،‬‬ ‫ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻄﻴﻬﺎ‪ ،‬ﻭﻟﻮ ﺍﺟﺘﻤﻊ ﻣﻌﻪ ﻣﺎ ﻳﻜﻔﻴﻪ ﻫﻮ ﻭﻋﻴﺎﻟﻪ ﻟﺴﻨﺘﻪ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﻻ ﻳﺰﺩﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﺷﻴ ﺌﺎ)‪.(٣‬‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٩٧/٢ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٩٨/٢ :‬‬ ‫)‪ (٣‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.١٨٠/٤ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪444‬‬ ‫‪ RO Ea ٣٥٢‬ز ة ا‪ ON‬و‪P‬ر‪:/‬‬ ‫ﻭﺿﺢ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﻟﻤﻦ ﺗﻌﻄﻰ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻣﺎ ﻣﺼﺎﺭﻓﻬﺎ ﺍﻟﺸﺮﻋﻴﺔ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺗﺼﺮﻑ ﻟﻔﻘﺮﺍﺀ ﺍﻹﺳﻼﻡ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺯﻋﻢ ﻗﻮﻡ ﺃﻧﻪ ﻳﺼﺮﻑ ﻣﻨﻬﺎ ﺇﻟﻰ ﻓﻘﺮﺍﺀ‬ ‫ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻧﻮﺍ ﺭﻫﺒﺎ ﻧﺎ‪ ،‬ﻭﻳﻌﻄﻲ ﺍﻟﻔﻄﺮﺓ ﻟﻠﻮﺍﺣﺪ ﻭﺍﻻﺛﻨﻴﻦ ﻭﺃﻛﺜﺮ‪،‬‬ ‫ﻭﺇﻧﻤﺎ ﻳﻄﻠﺐ ﺣﺎﺟﺔ ﺍﻟﻔﻘﺮﺍﺀ ﻭﻳﻌﻄﻲ ﻟﻤﻦ ﻛﺎﻥ ﻓﻲ ﺍﻷﻣﻴﺎﻝ‪ ،‬ﻭﻟﻤﻦ ﻋﻴﺎﻟﻪ‬ ‫ﺧﻠﻒ ﺍﻷﻣﻴﺎﻝ‪ ،‬ﻭﻳﻌﻄﻲ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻋﺪﺩ ﻋﻴﺎﻟﻪ ﻭﺃﺯﻭﺍﺟﻪ ﻭﻋﺒﻴﺪﻩ ﻭﻋﻠﻰ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﻳﺄﺧﺬﻫﺎ ﻋﻠﻰ ﺟﻤﻴﻊ ﻣﻦ ﻳﻌﻄﻴﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻗﺎﻝ ﺃﻣﻴﻦ‪ :‬ﻋﻨﺪﻱ ﻛﺬﺍ‬ ‫ﻭﻛﺬﺍ ﻣﻦ ﺍﻟﻌﻴﺎﻝ‪ ،‬ﻓﻠﻴﻌﻂ ﻟﻪ‪ ،‬ﻭﻛﺬﺍ ﺇﻥ ﻗﺎﻝ ﺫﻟﻚ ﻏﻴﺮ ﺍﻷﻣﻴﻦ‪ ،‬ﺃﻭ ﻗﺎﻝ‪:‬‬ ‫ﺍﺳﺘﺨﻠﻔﻨﻲ ﻓﻼﻥ ﺇﻥ ﺻﺪﻕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺄﺧﺬ ﻟﻌﺒﺪﻩ‪ ،‬ﻭﺇﻥ ﺑﺎﻋﻪ ﺃﺧﺬ ﻟﻪ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻣﻦ ﺃﺧﺬ ﻟﻬﺆﻻﺀ ﻓﻬﻮ ﻟﻪ‪ ،‬ﻭﺇﻥ ﺃﺧﺬﺕ ﺍﻟﻤﺮﺃﺓ ﻭﺗﺰﻭﺟﺖ‬ ‫ﺍﻟﻤﺸﺘﺮﻱ ‬ ‫ﺃﺧﺬ ﻋﻠﻴﻬﺎ ﺯﻭﺟﻬﺎ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﺖ ﺍﻟﻤﺮﺃﺓ‪ :‬ﻻ ﺗﺄﺧﺬ ﻋﻠﻲ‪ ،‬ﻓﻼ ﻳﺸﺘﻐﻞ ﺑﻬﺎ‪ ،‬ﻭﻛﺬﺍ‬ ‫ﻏﻴﺮﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺃﺧﺬ ﻋﻦ ﺯﻭﺟﺘﻪ ﺃﻭ ﺑﻨﺘﻪ ﺍﻟﺒﺎﻟﻐﺔ ﻓﻠﻬﺎ‪ ،‬ﻭﻳﺄﺧﺬ ﺍﻟﻔﻘﻴﺮ ﺣﺘﻰ‬ ‫ﻳﺴﺘﻐﻨﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺄﺧﺬ ﻣﺎ ﻳﻌﻴﺶ ﺑﻪ ﻓﻲ ﺍﻟﻴﻮﻡ ﻭﻫﻮ ﺿﻌﻴﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﻨﺔ‪،‬‬ ‫ﻟﺰﻭﻣﺎ ﺟﺎﺯ ﻟﻪ ﺍﻷﺧﺬ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﻳﺴﺘﺤﻘﻬﺎ ﻓﻲ‬ ‫‬‫‬ ‫ﺗﻮﺳﻼ ﻻ‬ ‫ﻭﻣﻦ ﻳﺨﺮﺟﻬﺎ‬ ‫ﺷﻬﺮﻩ ﺃﻭ ﻳﻮﻣﻪ‪.‬‬ ‫ﻭﻣﻦ ﺍﺳﺘﻐﻨﻰ ﻓﻲ ﺍﻟﻴﻮﻡ ﺃﺩﺍﻫﺎ‪ ،‬ﻭﻣﻦ ﺍﻓﺘﻘﺮ ﻓﻴﻪ ﻟﻢ ﺗﻠﺰﻣﻪ ﻭﻟﻪ ﺃﺧﺬﻫﺎ‪ ،‬ﻭﺗﻌﻄﻰ‬ ‫ﻟﻺﻣﺎﻡ ﺃﻭ ﺍﻟﻮﺍﻟﻲ ﻭﻳﻔﺮﻗﻬﺎ ﻓﻲ ﺃﺻﻨﺎﻑ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻣﻦ ﺃﻋﻄﺎﻫﺎ ﻟﻐﻨﻲ ﺑﻼ ﻋﻠﻢ‬ ‫ﻭﺃﺧﺬﻫﺎ ‬ ‫ﺟﻬﻼ ﺃﻭ ﻋﻠﻰ ﻧﻴﺔ ﺇﻋﻄﺎﺋﻬﺎ ﺛﻢ ﺍﻓﺘﻘﺮ ﺃﻣﺴﻜﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﺃﺗﻠﻔﻬﺎ‬ ‫ﻗﺒﻞ ﺍﻻﻓﺘﻘﺎﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻌﻄﻲ ﻳﻌﻠﻢ ﺃﺣﻜﺎﻡ ﺍﻟﻔﻘﺮ ﻭﺍﻟﻐﻨﻰ ﻭﺃﻧﻪ ﻻ ﺗﻌﻄﻰ ﻏﻨ ‪‬ﻴﺎ‬ ‫ﻟﻢ ﻳﺠﺰ ﻟﻠﻐﻨﻲ ﺇﻣﺴﺎﻛﻬﺎ ﻭﻟﻮ ﺍﻓﺘﻘﺮ ﺑﻌﺪ ﺍﻷﺧﺬ ﻭﻳﺮﺩﻫﺎ ﻭﻻ ﻳﻌﻄﻬﺎ ﻟﻔﻘﻴﺮ‪ ،‬ﻭﺇﻥ‬ ‫ﻋﺮﻓﻪ ﺑﺤﺎﻝ ﻻ ﺗﺠﻮﺯ ﻟﻪ ﺛﻢ ﺍﻓﺘﻘﺮ ﻓﺄﺗﻢ ﻟﻪ ﺟﺎﺯ ﺇﻥ ﺑﻘﻴﺖ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﺑﻘﻴﺖ ﻭﺻﺪﻗﻪ‪،‬‬ ‫ﻭﻣﻦ ﺍﺣﺘﻤﻞ ﻋﻨﺪﻩ ﺃﻥ ﺍﻟﺪﺍﻓﻊ ﺑﺮﻱﺀ ﻟﻢ ﻳﺴﻌﻪ ﺃﻥ ﻳﺪﻓﻊ ﻣﺎ ﺃﺧﺬ ﻣﻨﻪ ﻟﻔﻘﻴﺮ ﻣﻦ ﻏﻴﺮ‬ ‫ﺃﻥ ﻳﺨﺒﺮﻩ ﻷﻧﻪ ﻣﺘﻌﺒﺪ ﺑﺎﻟﺴﺆﺍﻝ ﻋﻤﺎ ﻟﺰﻣﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺪﺍﻓﻊ ﻋﺎﻟﻢ ﺑﻐﻨﺎﻩ‬ ‫‪445‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺟﺎﺯ ﻟﻪ ﺩﻓﻌﻬﺎ ﻟﻔﻘﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﺩﻫﺎ ﺇﻥ ﻏﻠﺐ ﻋﻠﻴﻪ ﺃﻧﻪ ﺃﻋﻄﺎﻩ ﻟﻔﻘﺮﻩ ﻋﻨﺪﻩ ﻭﺃﺧﺬﻫﺎ‬ ‫ﻫﻮ ﻻ ﻋﻠﻰ ﺇﻋﻄﺎﺋﻬﺎ ﻟﻔﻘﻴﺮ‪ ،‬ﻭﻣﻦ ﺃﺩﺭﻛﻪ ﺍﻟﻔﻄﺮ ﻓﻲ ﺳﻔﺮﻩ ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﻣﺎ ﻳﻌﻄﻲ‬ ‫ﻭﻻ ﻣﺎ ﻳﺸﺘﺮﻱ ﺑﻪ ﻣﺎ ﻳﻌﻄﻲ ﺇﻻ ﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺃﻭ ﻟﻢ ﻳﺠﺪ ﻣﺎ ﻳﺸﺘﺮﻱ ﻟﻢ ﺗﻠﺰﻣﻪ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻳﺨﺮﺟﻬﺎ ﺇﺫﺍ ﺭﺟﻊ ﻟﺒﻠﺪﻩ ﺃﻭ ﻭﺟﺪ ﻭﻳﻮﺻﻲ ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﺃﺧﺮﺟﺖ ﻋﻨﻪ ﻓﻲ ﺑﻠﺪﻩ‬ ‫ﻣﻦ ﻣﺎﻟﻪ ﺃﻭ ﺃﺧﺮﺟﻬﺎ ﺃﺣﺪ ﻋﻨﻪ ﻋﻠﻰ ﺃﻥ ﻳﺪﺭﻛﻬﺎ ﻋﻠﻴﻪ ﺃﺟﺰﺍﻩ ﺇﻥ ﺻﺪﻕ ﺫﻟﻚ ﻭﻟﻮ‬ ‫ﺑﻼ ﺃﻣﺮﻩ)‪.(١‬‬ ‫‪ RO <3 ٣٥٣‬ز ‬ ‫ة ا‪ ON‬ﻸ‪-W‬ء وأم ‪ E‬أ‪:)3O‬‬ ‫ﺃﻭﺭﺩ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻓﻲ ﻣﻨﻬﺠﻪ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻻ ﺗﺠﺐ ﻟﻤﻦ ﻳﺠﺐ ﻋﻠﻴﻪ ﺇﺧﺮﺍﺟﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﺪ ﻭﺟﺒﺖ‬ ‫ﻋﻠﻴﻪ ﻋﻦ ﻏﻨﻰ ﺃﺧﺮﺟﻬﺎ ﺃﻭ ﻟﻢ ﻳﺨﺮﺟﻬﺎ؛ ﻷﻧﻬﺎ ﻻ ﺗﺠﻮﺯ ﻟﻠﻐﻨﻲ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻲ ﻟﻠﻔﻘﻴﺮ‬ ‫ﻋﻠﻰ ﺍﻟﻐﻨﻲ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻐﻨﻰ ﻓﻼ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻭﻻ ﻣﻦ‬ ‫‬ ‫ﻣﺘﻮﺳﻼ ﻣﻦ ﻏﻴﺮ ﻭﺟﻮﺏ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺣﺪ‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﺨﺮﺟﻬﺎ‬ ‫ﻣﻦ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻲ ﻳﻮﻣﻪ ﺃﻭ ﻓﻲ ﺷﻬﺮﻩ ﺃﻭ ﻓﻲ ﺳﻨﺘﻪ‪ ،‬ﻓﻼ ﻳﺤﺮﻡ ﻣﻨﻬﺎ ﻷﺟﻞ‬ ‫ﻣﺎ ﻳﺘﻮﺳﻞ ﺑﻪ ﻓﻲ ﺇﺧﺮﺍﺟﻬﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻣﻌﻪ ﻓﻲ ﻳﻮﻡ ﻣﺎ ﻳﻜﻔﻴﻪ ﻟﺴﻨﺘﻪ‪ ،‬ﻭﻳﻔﻀﻞ ﻣﻌﻪ ﺑﻘﺪﺭ ﻣﺎ ﻳﺨﺮﺟﻪ ﻋﻨﻪ‬ ‫ﻣﻦ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻓﻬﻲ ﻻﺯﻣﺔ ﻋﻠﻴﻪ ﺑﻼ ﺍﺧﺘﻼﻑ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻋﻠﻴﻪ ﺩﻳﻦ ﻭﻻ‬ ‫ﺗﺒﻌﺎﺕ‪ ،‬ﻭﻫﻮ ﺳﺎﻟﻢ ﻣﻦ ﺣﻘﻮﻕ ﺍﷲ‪ ،‬ﻭﺣﻘﻮﻕ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻓﻲ ﺣﺎﻝ ﻣﺨﺎﻃﺮﺓ‬ ‫ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻻ ﻋﻠﻰ ﻋﻴﺎﻟﻪ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻳﺘﻌﺎﺭﻑ ﻋﻨﺪﻩ ﺃﻥ ﺫﻟﻚ ﻏﻨﻰ ﻟﻪ‪ ،‬ﻭﺗﺠﺐ ﻋﻠﻴﻪ‬ ‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻟﺴﻨﺘﻪ‪ .‬ﻭﺇﻥ ﻭﻗﻊ ﻟﻪ ﻣﻤﺎ ﻳﺘﺨﻮﻑ ﻋﻠﻰ ﻣﺎﻟﻪ‪ ،‬ﻟﻢ ﻳﻤﻨﻊ ﺫﻟﻚ ﻣﺎ ﻳﺠﺐ‬ ‫ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻻ ﻳﻨﻈﺮ ﻣﺎ ﻳﺤﺪﺙ ﺑﻪ ﻭﺑﻤﺎﻟﻪ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﻭﺃﺣﻜﺎﻣﻪ ﺃﺣﻜﺎﻡ‬ ‫ﻳﻮﻣﻪ ﻓﻴﻤﺎ ﻟﻪ ﻭﻋﻠﻴﻪ؛ ﻓﺈﻥ ﻛﺎﻥ ﺑﺤﺪ ﺍﻟﻐﻨﻰ ﻟﺰﻣﻪ ﺣﻜﻤﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺤﺪ ﺍﻟﻔﻘﺮ ﻟﺰﻣﻪ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٩٦/٣ :‬ ‪.٢٩٧‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪446‬‬ ‫ﺣﻜﻤﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺃﻭﻝ ﻳﻮﻣﻪ ﺫﻟﻚ ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻐﻨﻲ‪ ،‬ﻭﺁﺧﺮ ﻳﻮﻣﻪ ﺫﻟﻚ‬ ‫ﺣﻜﻤﻪ ﺣﻜﻢ ﺍﻟﻔﻘﺮ‪ ،‬ﺟﺎﺯ ﻟﻪ ﺃﺧﺬ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺑﺮﺉ ﻣﻦ ﻳﺪﻓﻌﻬﺎ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﻋﻄﻲ ﻣﻦ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﻫﻮ ﺑﺤﺪ ﺍﻟﻐﻨﻰ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﺍﻟﻤﻌﻄﻲ‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻓﺒﻘﻲ ﺫﻟﻚ ﺑﻴﺪﻩ ﺣﺘﻰ ﺻﺎﺭ ﺇﻟﻰ ﺣﺪ ﺍﻟﻔﻘﺮ‪ ،‬ﻓﻴﺨﺘﻠﻒ ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﻘﻴﻞ‪:‬‬ ‫ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﻌﻄﺎﺀ ﻣﻦ ﺍﻟﻤﻌﻄﻲ ﻓﺒﺤﺎﻝ ﻳﺒﺮﺃ ﻣﻨﻪ ﻭﺃﺧﺬﻩ ﻫﻮ ﻋﻠﻰ ﻧﻴﺔ ﺃﻧﻪ ﻳﺴﻠﻢ‬ ‫ﻓﻴﻬﺎ ﺃﻭ ﻋﻠﻰ ﺟﻬﺎﻟﺔ ﻓﺜﺒﺘﺖ ﻓﻲ ﻳﺪﻩ ﺇﻟﻰ ﺃﻥ ﺍﻓﺘﻘﺮ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻟﻪ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺧﺬﻩ ﻋﻠﻰ ﻧﻴﺔ ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﺧﺬﻩ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﻣﻦ‬ ‫ﺍﻟﻤﻌﻄﻲ ﻣﺎ ﻓﻲ ﻧﻔﺴﻪ ﻭﺣﺎﻟﻪ‪ ،‬ﻓﺒﻘﻲ ﻓﻲ ﻳﺪﻩ ﺇﻟﻰ ﺃﻥ ﺍﻓﺘﻘﺮ ﻓﻘﻴﻞ‪ :‬ﻳﺠﻮﺯ ﻟﻪ‬ ‫ﺫﻟﻚ؛ ﻷﻧﻪ ﻗﺪ ﺗﺤﻮﻝ ﻋﻦ ﺣﺎﻝ ﻣﺎ ﻻ ﻳﺴﻌﻪ ﺇﻟﻰ ﺣﺎﻝ ﻣﺎ ﻳﺴﻌﻪ ﻭﻫﻮ ﻗﺎﺋﻢ‬ ‫ﻭﻋﺎﻟﻤﺎ ﺃﻥ ﺍﻟﻤﻌﻄﻲ‬ ‫‬‫ﻋﺎﻟﻤﺎ ﺃﻧﻪ ﻻ ﻳﺴﻌﻪ ﺃﺧﺬ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻟﻐﻨﺎﻩ‬ ‫‬‫ﺑﻌﻴﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻋﺎﻟﻢ ﺑﺄﺣﻜﺎﻡ ﺍﻟﻔﻘﺮ ﻭﺍﻟﻐﻨﻰ ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻼ ﺃﻋﻠﻢ ﺃﻧﻪ ﻳﺠﻮﺯ ﻟﻪ ﺃﻛﻞ‬ ‫ﻣﺎ ﻗﺒﺾ‪ ،‬ﻭﻻ ﻳﺒﺮﺃ ﺍﻟﻤﺴﻠﻢ ﻣﻤﺎ ﺩﻓﻊ ﻭﻟﻮ ﺻﺎﺭ ﺍﻟﻘﺎﺑﺾ ﺇﻟﻰ ﺣﺪ ﺍﻟﻔﻘﺮ؛ ﻷﻥ‬ ‫ﺍﻟﺪﺍﻓﻊ ﻫﻮ ﺍﻟﻤﺘﻠﻒ ﻟﻤﺎﻟﻪ ﻭﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻣﻀﻤﻮﻧﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﺒﺮﺃ ﺑﺘﺴﻠﻴﻤﻬﺎ ﺇﻟﻰ‬ ‫ﻏﻴﺮ ﻣﻦ ﻳﺴﺘﺤﻘﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻌﻄﻲ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻐﻨﻰ ﻭﺍﻟﻔﻘﺮ‪ ،‬ﻭﺑﻘﻲ ﺍﻟﺬﻱ‬ ‫ﺳﻠﻤﻪ ﺑﻴﺪ ﺍﻟﻤﻌﻄﻲ ﺇﻟﻰ ﺃﻥ ﺻﺎﺭ ﻓﻲ ﺣﺪ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﻋﺒﺮ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬ ‫ﻟﻠﻤﻌﻄﻲ‪ :‬ﺃﻧﻪ ﻻ ﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺪﻓﻊ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻟﻐﻴﺮ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﻋﺮﻓﻪ ﺑﺤﺎﻝ ﻣﻦ‬ ‫ﻳﺠﻮﺯ ﺇﻋﻄﺎﺅﻩ ﻣﻦ ﺍﻟﻔﻘﺮﺍﺀ ﺛﻢ ﺻﺎﺭ ﺍﻟﻤﺪﻓﻮﻉ ﻟﻪ ﺑﺤﺪ ﺍﻟﻔﻘﺮ ﻓﺄﺗﻢ ﻟﻪ ﺍﻟﻤﻌﻄﻲ ﺑﻌﺪ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﺬﻟﻚ ﺟﺎﺋﺰ ﻟﻬﻤﺎ‪.‬‬ ‫ﻭﺇﻥ ﻟﻢ ﻳﻌﻠﻢ ﺍﻟﻤﻌﻄﻲ ﺃﻥ ﺍﻟﺬﻱ ﺩﻓﻌﻪ ﺑﺎﻕﻓﻲ ﻳﺪ ﺍﻟﻤﻌﻄﻲ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻤﻌﻄﻲ‪:‬‬ ‫ﺇﻧﻪ ﺑﻘﻲ ﻓﻲ ﻳﺪﻩ ﺇﻟﻰ ﺃﻥ ﺻﺎﺭ ﺑﺤﺪ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﺻﺪﻗﻪ ﺍﻟﻤﻌﻄﻲ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺍﻃﻤﺄﻥ‬ ‫ﻗﻠﺒﻪ ﺇﻟﻰ ﺗﺼﺪﻳﻘﻪ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻭﺳﻊ ﺫﻟﻚ ﺍﻟﻤﻌﻄﻲ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻤﻌﻄﻰ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻛﺎﺫﺑﺎ ﻓﻲ ﻗﻮﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﺗﻠﻒ ﺫﻟﻚ ﺃﻭ ﺗﻠﻒ‬ ‫ﺻﺎﺩﻗﺎ ﻓﻲ ﻗﻮﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻌﻄﻰ ‬ ‫‪447‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻣﻦ ﻳﺪﻩ‪ ،‬ﻟﺰﻣﻪ ﺃﻥ ﻳﺘﺨﻠﺺ ﻟﻠﻤﻌﻄﻰ ﻣﻨﻪ‪ ،‬ﺃﻭ ﻳﺴﺘﺤﻠﻪ ﻣﻨﻪ ﺑﻌﺪ ﺇﻋﻼﻣﻪ ﻟﻪ ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﻏﻨ ‪‬ﻴﺎ ﻳﻮﻡ ﻗﺒﻀﻪ‪ ،‬ﻭﺇﻥ ﺳﻠﻤﻪ ﺇﻟﻴﻪ ﻛﺎﻥ ﺫﻟﻚ ﺃﺣﺐ ﺇﻟﻴﻨﺎ‪.‬‬ ‫ﻭﺇﻥ ﺍﺣﺘﻤﻞ ﻟﻠﻤﻌﻄﻲ ﻋﻨﺪ ﺍﻟﻤﻌﻄﻰ ﺃﻧﻪ ﻗﺪ ﺑﺮﺉ‪ ،‬ﻓﻼ ﺃﻋﻠﻢ ﺃﻧﻪ ﻳﺴﻊ ﺍﻟﻤﻌﻄﻲ‬ ‫ﺃﻥ ﻳﺪﻓﻊ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺇﻟﻰ ﻓﻘﻴﺮ‪ ،‬ﻭﻻ ﻳﺠﺘﺰﺉ ﺍﻟﻤﻌﻄﻲ ﺑﺬﻟﻚ؛ ﻷﻧﻪ ﻣﺘﻌﺒﺪ‬ ‫ﺑﺎﻟﺴﺆﺍﻝ ﻋﻤﺎ ﻳﻠﺰﻣﻪ ﻣﻦ ﺟﻤﻴﻊ ﻣﺎ ﺃﻭﺟﺒﻪ ﺍﷲ ﻋﻠﻴﻪ ﺇﺫﺍ ﺟﻬﻠﻪ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻌﻄﻰ ﻻ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﻤﻌﻄﻲ ﻋﺎﻟﻢ ﺑﻐﻨﺎﻩ‪ ،‬ﻓﺪﻓﻊ ﺍﻟﻤﻌﻄﻲ ﻣﺎ ﺩﻓﻊ‬ ‫ﻋﺎﻟﻤﺎ ﺃﻧﻪ ﻓﻘﻴﺮ ﻭﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ‪.‬‬ ‫‬‫‬ ‫ﺟﺎﻫﻼ ﺑﺎﻟﻤﻌﻄﻰ‪ ،‬ﺃﻭ‬ ‫ﺇﻟﻴﻪ ﺇﻟﻰ ﻓﻘﻴﺮ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﻌﻄﻲ‬ ‫ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻷﻏﻠﺐ ﻣﻦ ﺃﻣﺮﻫﻢ‪ :‬ﺃﻧﻪ ﺇﻧﻤﺎ ﺳﻠﻢ ﺇﻟﻴﻪ ﻟﺤﺪ ﻓﻘﺮﻩ ﻭﻗﺒﻀﻪ ﻫﺬﺍ ﻋﻠﻰ‬ ‫ﺑﻌﻀﺎ ﻗﺪ ﺃﺟﺎﺯ ﻟﻪ ﺇﺫﺍ‬ ‫ﺫﻟﻚ ﻭﻫﻮ ﻏﻨﻲ‪ ،‬ﻓﻬﻮ ﻣﻀﻤﻮﻥ ﻋﻠﻴﻪ ﻟﻠﻤﻌﻄﻲ‪ ،‬ﻭﺃﺭﺟﻮ ﺃﻥ ‬ ‫ﻓﻘﻴﺮﺍ ﻟﻤﻮﺿﻊ ﺑﺮﺍﺀﺓ ﺍﻟﻤﻌﻄﻰ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﺩﻓﻌﻪ ﺇﻟﻰ‬ ‫ﻛﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﺃﻥ ﻳﻌﻄﻴﻪ ‬ ‫ﺍﻟﻤﻌﻄﻰ ﻭﺗﺨﻠﺺ ﺇﻟﻴﻪ ﻣﻨﻪ؛ ﻓﻬﻮ ﺃﺣﺐ ﺇﻟﻲ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻠﻤﻪ ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﺍﻟﻮﺟﻪ ﺃﻧﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺇﻥ ﻓﻌﻞ ﺫﻟﻚ ﻛﺎﻥ ﺃﺣﺐ ﺇﻟﻲ)‪.(١‬‬ ‫‪ ٣٥٤‬د‪ 60; +/‬ا‪ >N ON‬وا‪:0‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻟﺰﻣﺘﻪ ﻓﻄﺮﺓ ﺍﻷﺑﺪﺍﻥ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺘﻮﺳﻊ ﺑﻘﻮﻝ‬ ‫ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻔﺮﻕ ﻓﻴﻤﻦ ﻳﻠﺰﻣﻪ ﻋﻮﻟﻬﻢ ﻭﻛﻴﻒ ﺗﻠﻚ ﺍﻷﺻﻮﺍﻉ ﺍﻟﺘﻲ‬ ‫ﻟﺰﻣﺘﻪ ﺑﺎﻟﻘﻴﻤﺔ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺪﻓﻌﻬﺎ ﻟﻔﻘﻴﺮ ﻭﺍﺣﺪ ﺃﻟﻪ ﺫﻟﻚ ﺃﻡ ﻟﻴﺲ ﻟﻪ ﺇﻻ ﻓﻲ ﺍﺛﻨﻴﻦ‬ ‫ﺃﻭ ﺛﻼﺛﺔ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻟﻪ ﺃﻥ ﻳﺪﻓﻌﻬﺎ ﺇﻟﻰ ﻓﻘﻴﺮ ﻭﺍﺣﺪ ﻣﺎ ﻟﻢ ﺗﺨﺮﺟﻪ ﻣﻦ ﺣﺪ ﺍﻟﻔﻘﺮ ﺇﻟﻰ ﺣﺪ‬ ‫ﺍﻟﻐﻨﻰ ﻭﻟﻴﺲ ﻓﻄﺮﺓ ﺍﻷﺑﺪﺍﻥ ﻛﺎﻟﻜﻔﺎﺭﺍﺕ‪ ،‬ﻓﺎﻋﻠﻢ ﺫﻟﻚ)‪.(٢‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ١٧٧/٤ :‬ ‪ ،١٧٨‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٥٩/٢١ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٩٨/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪448‬‬ ‫‪ ٣٥٥‬ز ة ا‪ ON‬وأ‪ <3‬اﻼف ‪ ./‬ا‪:A3Ba‬‬ ‫ﻓﻲ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻟﻐﻴﺮ ﺃﻫﻞ ﺍﻟﻤﺬﻫﺐ ﺧﻼﻑ ﻓﻘﻬﻲ‪ ،‬ﻓﻬﻞ ﻳﺴﺮﻱ ﻫﺬﺍ ﻋﻠﻰ‬ ‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ؟ ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻣﺒﻴ ﻨﺎ ﺍﻟﻤﻌﻴﺎﺭ ﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ‪:‬‬ ‫ﻭﻓﻘﺮﺍﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻭﻟﻰ ﺑﺰﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻴﺖ ﻓﻘﺮﺍﺀ ﺃﻫﻞ ﺍﻟﺨﻼﻑ ﻓﻼ ﺑﺄﺱ‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻔﺎﺭﺓ ﺍﻷﻳﻤﺎﻥ‪ ،‬ﻭﺍﻟﻔﻘﻴﺮ ﺍﻟﺬﻱ ﻳﺠﻮﺯ ﻟﻪ ﺃﺧﺬ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻫﻮ‬ ‫ﺍﻟﺬﻱ ﻻ ﻣﺎﻝ ﻟﻪ ﻭﻻ ﻏﻨﻰ ﻣﻦ ﺗﺠﺎﺭﺓ ﻭﻻ ﻋﻤﻞ‪ ،‬ﻭﻣﺎﻟﻪ ﻳﻨﻘﺺ ﻋﻦ ﻣﺆﻭﻧﺘﻪ‬ ‫ﻭﻣﺆﻭﻧﺔ ﻣﻦ ﻳﻠﺰﻣﻪ ﻋﻮﻟﻪ ﻣﻦ ﺍﻟﺜﻤﺮﺓ ﺇﻟﻰ ﺍﻟﺜﻤﺮﺓ؛ ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﺗﺠﻮﺯ ﻟﻪ ﺍﻟﺼﺪﻗﺔ‪،‬‬ ‫ﻭﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺍﻷﺧﺬ ﻣﻦ ﺍﻟﻜﻔﺎﺭﺍﺕ)‪.(١‬‬ ‫‪ E RO <3 ٣٥٦‬ا ة ‪% E‬؟‪:‬‬ ‫ﻋﻤﻮﻣﺎﺗﺨﺮﺝ ﻟﻤﺴﺘﺤﻘﻴﻬﺎ‪ ،‬ﻟﻜﻦ ﻫﻞ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﻣﻦ‬ ‫‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮﻭﺍﻟﺰﻛﺎﺓ‬ ‫ﻳﺨﺮﺟﻬﺎ؟ ﻳﺠﻴﺐ ﺍﻟﻌﻼﻣﺔ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ ﻋﻦ ﺫﻟﻚ ﻓﻴﻘﻮﻝ‪ :‬ﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺍﻟﻤﺆﺛﺮ ‪ : 5‬ﻳﺠﺐ ﺇﺧﺮﺍﺝ ﺍﻟﻔﻄﺮﺓ ﻋﻠﻰ ﻣﻦ ﻟﻢ ﻳﺘﺤﻤﻠﻬﺎ ﺑﺪﻳﻦ ﺃﻭ ﻳﻀﺮ ﻓﻴﻬﺎ‬ ‫ﺑﻌﻴﺎﻝ‪ ،‬ﻭﻗﺪ ﻳﻌﻄﻰ ﻣﻦ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻣﻦ ﻳﺨﺮﺟﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺼﺪﻗﺔ ﻓﻼ ﻳﻌﻄﻰ ﻣﻨﻬﺎ‬ ‫ﻣﻦ ﻳﺨﺮﺟﻬﺎ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﻳﻌﻄﻰ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﻳﺨﺮﺟﻬﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪﻩ‬ ‫ﻣﺎ ﻻ ﻳﺠﺰﻳﻪ ﻭﻋﻴﺎﻟﻪ ﻟﺴﻨﺘﻪ ﻣﻦ ﻏﻠﺘﻪ ﺃﻭ ﺗﺠﺎﺭﺗﻪ ﺃﻭ ﺻﻨﺎﻋﺘﻪ ﺃﻭ ﺛﻤﺮﺗﻪ)‪.(٢‬‬ ‫‪ ٣٥٧‬إ]اج ‪:N E ET-%‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻗﻴﻞ‪ :‬ﻻ ﻳﺠﻮﺯ ﺇﺧﺮﺍﺝ ﺟﻨﺴﻴﻦ ﻋﻦ ﻧﻔﺲ ﻭﺟﻮﺯ‪،‬‬ ‫ﻗﺎﻝ ﻓﻲ ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻭﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﻌﻄﻲ ﻧﺼﻒ ﺻﺎﻉ ﻣﻦ ﺗﻤﺮ ﻭﻧﺼﻒ ﺻﺎﻉ ﻣﻦ‬ ‫ﻭﻭﺍﺣﺪﺍ ﻣﻦ ﺗﻤﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﺎﻗﻲ ﺍﻟﺤﺒﻮﺏ ﺍﻟﺴﺘﺔ‪ ،‬ﻭﺇﻥ‬ ‫‬‫ﺷﻌﻴﺮ‪ ،‬ﺃﻭ ﺛﻼﺛﺔ ﻣﻦ ﺷﻌﻴﺮ‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪.١٨٠/٤ :‬‬ ‫)‪ (٢‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ١٧٨/٤ :‬ ‪.١٧٩‬‬ ‫‪449‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺃﻋﻄﻰ ﺭﺑﻊ ﺻﺎﻉ ﻣﻦ ﻛﻞ ﺟﻨﺲ ﺣﺘﻰ ﺗ ‪‬ﻢ ﺍﻟﺼﺎﻉ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺨﻠﻄﻬﺎ ﻓﻼ ﻳﻔﻌﻞ‪،‬‬ ‫ﻓﺈﻥ ﻓﻌﻞ ﺃﺟﺰﺃﻩ‪ ،‬ﺍﻫ‪ .‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﺇﺫﺍ ﺃﻋﻄﻰ ﻋﻦ ﺍﻟﻨﻔﺲ ﻣﺪﻳﻦ ﻓﻘﻂ‪،‬‬ ‫ﻭﺇﻥ ﻋﺎﺵ ﻣﻦ ﻏﻴﺮ ﻣﺎ ﻋﺎﺵ ﻣﻨﻪ ﻋﻴﺎﻟﻪ ﺃﺩﻯ ﻋﻦ ﻧﻔﺴﻪ ﻣﻤﺎ ﻋﺎﺵ ﻭﻋﻨﻬﻢ ﻣﻤﺎ‬ ‫ﻋﺎﺷﻮﺍ)‪.(١‬‬ ‫‡ ‪ /‬و‪$ RO <3‬ا‪:0‬‬ ‫ٴ‬‫‪  ٣٥٨‬‬ ‫ﻓﻲ ﺇﻋﻄﺎﺀ ﻣﺴﻜﻴﻦ ﻭﺍﺣﺪ ﺯﻛﺎﺓ ﺟﻤﺎﻋﺔ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ‬ ‫ﺗﻘﺴﻢ ﻋﻠﻴﻪ ﺯﻛﺎﺓ ﺍ ﻟﻤﺎﻝ‪ ،‬ﻭﺫﻟﻚ ﺃ ﻧﻪ ﻳﻮﺟﺐ‬ ‫ﺗﻘﺴﻢ ﻋﻠﻰ ﻣﺎ ‬ ‫ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬‬ ‫ﻗﺴﻤﺘﻬﺎ ﻓﻲ ﺍﻷﺻﻨﺎﻑ ﺍﻟ ﺜﻤﺎﻧﻴﺔ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﻓﺈﻥ ﺷﻘﺖ ﺍﻟﻘﺴﻤﺔ‬ ‫ﻓﺠﻮﺯﻭﺍ‬ ‫ﻗﺴﻤﻮﻫﺎ‪ .‬ﻭﺃﺻﺤﺎﺑﻨﺎ ﻻ ﻳﻮﺟﺒﻮﻥ ﺫﻟﻚ‪ ،‬‬‫ﻢ ‬ ‫ﺟﻤﻊ ﺟﻤﺎﻋﺔ ﻓﻄﺮﺗﻬﻢ ﺛ ‬ ‫ﻳﻌﺠﺒﻨﻲ‬ ‫‬‫ﻭﺍﺣﺪﺍ ﻣﺎ ﻟﻢ ﻳﺒﻠﻎ ﺑﻪ ﺇﻟﻰ ﺣﺪ ﺍﻟﻐ ﻨﻰ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ‪:‬‬ ‫‬‫ﺇﻋﻄﺎﺀﻫﺎ ﻣﺴﻜﻴ ﻨﺎ‬ ‫ﺍﻟﺼﺎﻉ؛ ﻷ ﻧﻬﺎ ﻗﺪ ﺷﺮﻋﺖ ﻹﻏﻨﺎﺀ‬‫ﺍﻟﻌﺎﻣﺔ ﺃﻻ ﻳﺰﺍﺩ ﺍﻟﻮﺍﺣﺪ ﻋﻠﻰ ‬ ‫‬‫ﻓﻲ ﻭﻗﺖ ﺍ ﻟﺤﺎﺟﺔ‬ ‫ﺍﻟﻔﻘﺮﺍﺀ ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ .‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻭﺃﺑﻮ ﺛﻮﺭ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ‪:‬‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﺍ ﻟﻤﻨﺬﺭ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﻨﺒﻞ‪ :‬ﺇﻥ‬ ‫‬‫ﻳﺠﺰﺉ ﺃﻥ ﺗﻌﻄﻰ ﻣﺴﻜﻴ ﻨﺎ‬ ‫ﺃﻋﻄﻰ ﻋﻠﻰ ﻣﻌ ﻨﻰ ﺍ ﻟﺤﺎﺟﺔ ﻓﺄﺭﺟﻮ)‪.(٢‬‬ ‫ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﻗﺪﺭ ﺳﺘﺔ ﺃﺻﻮﺍﻉ‪ ،‬ﻫﻞ ﻳﺠﻮﺯ ﺃﻥ ﺗﻌﻄﻰ ﻣﺴﻜﻴ ﻨﺎ‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﻳﻌﻄﻰ ﻣﻨﻬﺎ ﺍﻟﻤﺴﻜﻴﻦ ﺃﻗﻞ ﻣﻦ ﻧﺼﻒ ﺻﺎﻉ؟‬ ‫ﻭﺍﺣﺪﺍ؟ ﻭﻫﻞ ﻳﺠﻮﺯ ‬ ‫‬ ‫ﺃﺟﺎﺏ ﻋﻦ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﻞ ﺫﻟﻚ ﺟﺎﺋﺰ ﻭﺍﻟﺘﺤﺪﻳﺪ‬ ‫ﻓﻲ ﺍﻟﻜﻔﺎﺭﺍﺕ ﺩﻭﻥ ﺍﻟﻔﻄﺮﺓ ﺍﻷﺑﺪﺍﻧﻴﺔ)‪.(٣‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٢٩٥/٣ :‬‬ ‫)‪ (٢‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ ﻋﻠﻰ ﻣﺪﺍﺭﺝ ﺍﻟﻜﻤﺎﻝ ﺑﻨﻈﻢ ﻣﺨﺘﺼﺮ ﺍﻟﺨﺼﺎﻝ‪ ،٩٤/١٦ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪:‬‬ ‫‪.٢٤١/٢١‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٩٩/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪450‬‬ ‫‪ ٣٥٩‬إ]ا‪ E %‬ا‪$Gaa‬ك ا‪$Pa‬ب‪:‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻤﻦ ﻟﻪ ﻣﻤﺎﻟﻴﻚ ﺑﺰﻧﺠﺒﺎﺭ ﻭﻟﻜﻦ ﻛﻤﺎ ﺗﻌﻠﻢ ﺍﺳﺘﻮﻟﻰ‬ ‫ﻋﻠﻴﻬﻢ ﺍﻟﻨﺼﺎﺭﻯ ﺣﺘﻰ ﺻﺎﺭﺕ ﺳﺎﺩﺍﺗﻬﻢ ﻻ ﻳﺼﺮﻓﻮﻧﻬﻢ ﻓﻲ ﺷﻲﺀ ﺇﻻ ‬ ‫ﻗﻠﻴﻼ ﺃﻳﻜﻮﻥ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺎﻟﻚ ﺇﺧﺮﺍﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻋﻨﻬﻢ ﺃﻭ ﺗﻨﺤﻂ ﻋﻨﻪ ﻷﺟﻞ ﻫﺬﻩ ﺍﻟﻌﻠﺔ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻟﻴﺲ ﻋﻠﻴﺔ ﻓﻄﺮﺓ ﺍﻷﺑﺪﺍﻥ ﻋﻦ ﺍﻟﻌﺒﺪ ﺍﻟﻤﻐﺼﻮﺏ ﻭﻻ ﻋﻦ ﺍﻟﻤﺘﻐﻠ‪‬ﺐ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺬﻱ ﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺑﺎﻟﻤﻠﻚ)‪.(١‬‬ ‫ٴ‬ ‫‡ ‪ E‬ا` ‪:/‬‬‫‪  ٣٦٠‬‬ ‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ‪ :‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺰﻱ ﻋﻦ ﺻﺎﻉ ﻣﻦ ﺑﺮ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﻣﺪ‬ ‫ﻣﻦ ﺑﺮ ﻭﺁﺧﺮ ﻣﻦ ﺗﻤﺮ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﺛﻼﺛﺔ ﻣﻦ ﺷﻌﻴﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﺼﻒ ﺻﺎﻉ ﻣﻦ ﺍﻟﺒﺮ‬ ‫ﻭﺻﺎﻉ ﻣﻦ ﻏﻴﺮﻩ ﻛﺸﻌﻴﺮ ﻭﺗﻤﺮ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﺼﻒ‬ ‫ﺫﻫﺒﺎ ﺃﻭ ﻓﻀﺔ‪ ،‬ﻭﻓﻲ‬ ‫ﺻﺎﻉ ﻣﻦ ﺑﺮ ﺃﻭ ﺷﻌﻴﺮ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﻗﻴﻤﺔ ﺍﻟﺼﺎﻉ ﺃﻭ ﻧﺼﻔﻪ ﻋﻴ ﻨﺎ ‬ ‫ﺍﻟﺪﻳﻮﺍﻥ‪ :‬ﻻ ﻳﻌﻄﻲ ﻗﻴﻤﺔ ﺍﻟﺼﺎﻉ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻓﺈﻥ ﻓﻌﻞ ﺃﺟﺰﺍﻩ‪.‬‬ ‫ﻭﻓﻲ »ﺍﻟﺘﺎﺝ«‪ :‬ﻭﺇﻥ ﻛﺜﺮ ﺍﻟﻔﻘﺮﺍﺀ ﺃﻋﻄﻰ ﻟﻜﻞ ‪‬‬ ‫ﻣﺪﺍ ﺃﻭ ﻣﺪﻳﻦ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ‪،‬‬ ‫ﺑﺮﺍ ﻭﺫﺭﺓ ﻭﺃﺧﺮﺝ ﻣﻨﻬﻤﺎ ﺟﺎﺯ‪ ،‬ﻭﻻ‬ ‫ﻗﺪﺭﺍ ﻳﻜﻔﻲ ﻋﻦ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻣﻦ ﺧﻠﻂ ‪‬‬ ‫ﻭﻳﺤﺴﺐ ‬ ‫ﻳﻌﻄﻴﻬﺎ ﻟﻤﻦ ﻳﻔﺮﻗﻬﺎ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺛﻘﺔ‪ ،‬ﻭﻻ ﻳﺠﺰﻱ ﻏﻴﺮﻩ ﺣﺘﻰ ﻳﻌﻠﻢ ﺃﻧﻬﺎ ﻭﺻﻠﺖ)‪.(٢‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺯﻛﺎﺓ ﻓﻄﺮﺓ ﺍﻷﺑﺪﺍﻥ ﻫﻞ ﻳﺠﺰﺉ ﺍﻟﺼﺎﻉ ﻟﻨﻔﺴﻴﻦ ﺃﻭ‬ ‫ﺃﻛﺜﺮ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﺍﻟﺼﺎﻉ ﻓﻲ ﺯﻛﺎﺓ ﺍﻷﺑﺪﺍﻥ ﻻ ﻳﺠﺰﺉ ﺇﻻ ﻋﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺑﺮ‬ ‫ﺃﺭﺯﺍ ﺃﻭ ﻏﻴﺮﻫﻤﺎ‪ ،‬ﻏﻠﺖ ﺍﻟﻘﻴﻤﺔ ﺃﻭ ﺭﺧﺼﺖ‪ ،‬ﻭﻫﻮ ﻣﺤﺪﻭﺩ ﻻ ﻳﺰﻳﺪ ﻭﻻ ﻳﻨﻘﺺ‪.‬‬ ‫ﺃﻭ ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.٩٩/٢ :‬‬ ‫)‪ (٢‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪.٢٩٥/٣ :‬‬ ‫‪451‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺑﺨﻼﻑ ﺍﻟﻜﻔﺎﺭﺍﺕ ﻓﺈﻥ ﺍﻟﻤﺸﺮﻭﻉ ﻓﻴﻬﺎ ﺍﻹﻃﻌﺎﻡ‪ ،‬ﻭﻳﺨﺘﻠﻒ ﺫﻟﻚ ﺑﺎﺧﺘﻼﻑ‬ ‫ﺍﻷﺯﻣﺎﻥ ﻭﺍﻷﺣﻮﺍﻝ)‪.(١‬‬ ‫ٴ‬ ‫إ‪O‬و‪ 3‬ا‪$‬ا‪ 0‬أو أ ‪:b‬‬ ‫‪٣٦١‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻳﺨﺮﺟﻬﺎ ﺍﻟﻐﻨﻲ ﺇﻟﻰ ﺍﻟﻔﻘﻴﺮ ﺍﻟﻮﺍﺣﺪ‬ ‫ﻓﻘﻂ ﺃﻡ ﻳﻘﺴﻢ ﺍﻟﺼﺎﻉ ﺑﻴﻦ ﺛﻼﺛﺔ؟ ﻭﻳﺠﻮﺯ ﺇﺧﺮﺍﺟﻬﺎ ﺇﻟﻰ ﺍﻟﻔﻘﻴﺮ ﻣﻄﻠﻘﺎ ﺑﺎﻟﻐﺎ ﻛﺎﻥ‬ ‫ﺣﺮﺍ؟ ﻭﻛﺬﻟﻚ ﻳﺠﻮﺯ ﺇﺧﺮﺍﺝ‬‫‪‬‬‫ﻣﻤﻠﻮﻛﺎ ﻛﺎﻥ ﺃﻭ‬ ‫‬‫ﺃﻭ ﻏﻴﺮ ﺑﺎﻟﻎ ﺍﻣﺮﺃﺓ ﻛﺎﻥ ﺃﻭ ‬ ‫ﺭﺟﻼ‬ ‫ﺍﻟﺼﻼﺓ ﺃﻭ ﻛﻔﺎﺭﺓ ﺍﻟﻴﻤﻴﻦ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺃﻡ ﻻ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﺗﻨﻔﺬ ﺍﻟﻔﻄﺮ ﻓﻲ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺘﻲ ﺗﻨﻔﺬ ﻓﻴﻬﺎ ﺯﻛﺎﺓ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ‬ ‫ﻭﺍﺣﺪﺍ ﻣﺎ ﻟﻢ ﺗﺨﺮﺟﻪ ﺇﻟﻰ ﺍﻟﻐﻨﻰ‪ ،‬ﻭﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺴﻢ ﺍﻟﺼﺎﻉ ﺑﻴﻦ ﺛﻼﺛﺔ‬ ‫‬‫ﺗﻌﻄ ﻰ ‬ ‫ﻓﻘﻴﺮﺍ‬ ‫ﻣﺸﺮﻛﺎ‪.‬‬ ‫‬‫ﻣﻤﻠﻮﻛﺎ ﻭﻻ‬ ‫‬‫ﻋﺒﺪﺍ‬ ‫ﻭﺃﺭﺑﻌﺔ ﻭﻟﻴﺴﺖ ﻫﻲ ﺍﻟﻜﻔﺎﺭﺍﺕ ﺑﻞ ﻛﺎﻟﺰﻛﺎﺓ ﻭﻻ ﺗﻌﻄﻰ ‬ ‫ﻭﺍﻟﻔﻘﻴﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻓﺎﻕ ﺃﻭﻟﻰ ﺑﻬﺎ ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﺃﻋﻄﻰ ﺍﻟﻔﻘﻴﺮ ﺍﻟﻤﺨﺎﻟﻒ)‪.(٢‬‬ ‫‪ ٣٦٢‬أ ‪] G‬رج ا‪ + 0 Ta‬و‪:8G N6‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﻓﻄﺮﺓ ﺍﻟﻤﺴﺠﺪ ﺇﺫﺍ ﺃﻛﻠﺖ ﻓﻲ ﻣﻜﺎﻥ ﺧﺎﺭﺝ ﻋﻦ‬ ‫ﺟﺎﻧﺒﺎ ﻋﻨﻪ ﺃﻡ ﻻ‪.‬‬ ‫‬‫ﺍﻟﻤﺴﺠﺪ‪ .‬ﻫﻞ ﻣﻦ ﺭﺧﺼﺔ ﻓﻴﻬﺎ؟ ﻭﻛﺬﻟﻚ ﻋﻴﺪﻩ ﻳﺠﻮﺯ ﺃﻥ ﻳﺆﻛﻞ‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﺇﺫﺍ ﺣﺼﻞ ﺿﺮﺭ ﻋﻠﻰ ﺍﻟﻤﺴﺠﺪ ﺑﺴﺒﺐ ﺃﻛﻠﻬﺎ ﻓﻴﻪ ﻟﺰﻡ ﺻﺮﻑ ﺍﻟﻀﺮﺭ‬ ‫ﻭﺟﺎﺯ ﺃﻥ ﺗﺆﻛﻞ ﻓﻲ ﺭﺣﺒﺔ ﺧﺎﺭﺝ ﺍﻟﻤﺴﺠﺪ ﺃﻭ ﻓﻲ ﺳﺒﻠﺔ ﻗﺮﻳﺐ ﻣﻨﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻘﻮﻝ‬ ‫ﺃﻳﻀﺎ)‪.(٣‬‬ ‫ﻓﻲ ﺍﻟﻌﻴﺪ ‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.١٠٠/٢ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ١٠٠/٢ :‬ ‪.١٠١‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.١٠١/٢ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪452‬‬ ‫‪ ٣٦٣‬إ]اج ا>‪ ،a‬و‪ RG >N‬أ ‪ E b‬وا‪:0‬‬ ‫ﺭﻭﻯ ﺍﻟﻌﻼﻣﺔ ﻣﺤﻤﺪ ﺃﻃﻔﻴﺶ ﺍﻟﺨﻼﻑ ﻓﻲ ﻣﺪﻯ ﺟﻮﺍﺯ ﺇﺧﺮﺍﺝ ﺍﻟﻘﻴﻤﺔ ﻓﻲ ﺯﻛﺎﺓ‬ ‫ﺍﻟﻔﻄﺮ ﻓﻘﺎﻝ‪ :‬ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺇﺧﺮﺍﺝ ﺍﻟﻘﻴﻤﺔ ﻣﻦ ﻧﻘﺪ ﺃﻭ ﻏﻴﺮﻩ‪ ،‬ﻭﺳﺄﻝ ﺳﺎﺋﻞ ﻋﻨﻬﺎ‬ ‫ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﻭﻋﻠﻴﻪ ﺛﻮﺑﺎﻥ ﻓﺎﺧﺮﺍﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺑﻌﻬﻤﺎ ﻭﺍﺷﺘﺮ ﺩﻭﻧﻬﻤﺎ ﻭﺃﺩﻫﺎ‪ ،‬ﻭﻛﺬﺍ ﻓﻲ‬ ‫ﺍﻟﺤﻠﻲ‪ ،‬ﻭﻛﺮﻩ ﺿﻤﺎﻡ ﺇﻋﻄﺎﺀ ﺍﻟﻨﻘﺪ ﻭﺃﻋﺠﺐ ﺍﻷﻋﻮﺭ ﻣﺎ ﻗﺎﻟﻪ‪ ،‬ﺛﻢ ﺑﺪﺍ ﻟﻪ ﺃﻧﻪ ﺧﻴﺮ ﻣﻦ‬ ‫ﺩﻳﻨﺎﺭﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺃﻋﻄﺎﻫﺎ‬ ‫‬‫ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻣﻨﻌﻪ ﺍﺑﻦ ﻣﺤﺒﻮﺏ ﻭﻟﻮ ﺃﻋﻄﻰ ﻣﻜﺎﻥ ﺍﻟﺼﺎﻉ‬ ‫‬ ‫ﻭﻧﺼﻔﺎ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﺒﺴﺮ ﺃﻋﻄﻰ ﺻﺎﻋﻴﻦ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﻤﺮ ﺻﺎ ﻋﺎ ﺃﻭ‬ ‫ﺭﻃﺒﺎ ﺃﺩﻯ ﻣﻨﻪ ﺻﺎ ﻋﺎ‬ ‫‬ ‫ﻭﺯﻧﻪ ﻗﺒﻞ ﺃﻥ ﻳﻜﻨﺰ‪ ،‬ﻭﺇﻥ ﺃﺩﺍﻫﺎ ﻣﻦ ﺍﻟﻤﻜﻨﻮﺯ ﺯﺍﺩ ﻋﻠﻴﻪ ﻗﺪﺭ ﻣﺎ ﺯﺍﺩ ﻓﻴﻪ ﻣﻦ ﺍﻟﻤﺎﺀ)‪.(١‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺧﻤﻴﺲ ﺍﻟﺮﺳﺘﺎﻗﻲ‪ :‬ﻭﻻ ﻳﺠﺰﻱ ﺇﺧﺮﺍﺝ ﺍﻟﻔﻄﺮﺓ ﻣﻦ ﺍﻟﻨﻘﻮﺩ ﻭﻻ‬ ‫ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻌﺮﻭﺽ‪ .‬ﻭﻻ ﻳﺠﺰﺉ ﺇﻻ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﻓﻲ ﺫﻟﻚ ﺿﺮﻭﺭﺓ؛ ﻷﻧﻪ‬ ‫ﺇﺫﺍ ﻭﻗﻌﺖ ﺍﻟﻀﺮﻭﺭﺓ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺯﺍﻝ ﻋﻨﻪ ﺣﻜﻢ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﺃﺭﺟﻮ ﺃﻧﻪ ﻗﺪ ﺟﺎﺀ‬ ‫ﻓﻲ ﻗﻮﻝ ﻷﺻﺤﺎﺑﻨﺎ ﺑﺘﺮﺧﻴﺺ ﻓﻲ ﺃﺧﺬ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻭﻻ ﻧﻌﻠﻢ ﻓﻲ ﺫﻟﻚ ﺛﺒﻮﺕ ﺳﻨﺔ؛‬ ‫ﻷﻥ ﺍﻟﺴﻨﺔ ﺟﺎﺀﺕ ﺑﺎﻟﻄﻌﺎﻡ‪ ،‬ﻭﻣﻦ ﻟﻢ ﻳﺠﺪ ﺍﻟﻄﻌﺎﻡ ﻓﻲ ﺍﻟﻮﻗﺖ ﻭﻭﺟﺪ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻛﺎﻥ‬ ‫ﺩﻳ ﻨﺎ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﺆﺩﻳﻪ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻣﺘﻰ ﻭﺟﺪﻩ‪...‬‬ ‫ﺳﺎﺋﻼ ﺃﺗﻰ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ‪ ، 5‬ﻳﺴﺄﻟﻪ ﻋﻦ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺴﺎﺋﻞ‬ ‫‬‫ﻗﻴﻞ‪ :‬ﺇﻥ‬ ‫ﺛﻮﺑﺎﻥ ﻏﺎﻟﻴﺎﻥ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﺍﺫﻫﺐ ﻓﺒﻊ ﺛﻮﺑﻴﻚ ﻫﺬﻳﻦ ﻭﺍﺷﺘﺮ ﺩﻭﻧﻬﻤﺎ‬ ‫ﻭﺃﺧﺮﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﺻﻞ ﻭﺍﻟﺰﺭﺍﻋﺎﺕ‪ .‬ﻓﻘﻴﻞ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﺑﻴﻌﻬﺎ ﻭﻻ‬ ‫ﻳﺘﺤﻤﻞ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺯﺭﺍﻋﺘﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻜﺴﻮﺓ ﻭﺍﻟﺤﻠﻲ ﻓﻌﻠﻰ ﻣﺎ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ ﺿﻤﺎﻡ ﻳﻜﺮﻩ ﺇﻋﻄﺎﺀ ﺍﻟﺪﺭﺍﻫﻢ ﻋﻦ ﻓﻄﺮﺓ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ .‬ﻭﻛﺎﻥ‬ ‫ﺍﻷﻋﻮﺭ ﻳﻌﺠﺒﻪ ﻣﺎ ﻗﺎﻝ ﺿﻤﺎﻡ‪ ،‬ﺛﻢ ﺑﺪﺍ ﻣﻦ ﺭﺃﻳﻪ ﺃﻥ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺪﺭﺍﻫﻢ ﺧﻴﺮ ﻣﻦ‬ ‫ﺍﻟﻄﻌﺎﻡ‪.‬‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﻨﻴﻞ‪ ٢٩٥ :‬ ‪ ،٢٩٦‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٣١/٢١ :‬‬ ‫‪453‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺩﻳﻨﺎﺭﺍ ﻟﻢ ﻳﺠﺰ)‪.(١‬‬ ‫‬‫ﻭﻗﺎﻝ ﻣﺤﺒﻮﺏ‪ :‬ﻟﻮ ﺍﻋﻄﻰ ﻣﻜﺎﻥ ﺍﻟﺼﺎﻉ‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﻫﻞ ﻳﺠﻮﺯ ﺃﻥ ﻳﻔﺮﻕ ﻋﻦ ﺍﻟﺤﺐ‬ ‫ﻭﺍﻟﺘﻤﺮ ﺩﺭﺍﻫﻢ ﻭﻫﻞ ﻳﺠﻮﺯ ﺃﻥ ﻳﻘﺴﻢ ﺍﻟﺼﺎﻉ ﺑﻴﻦ ﺍﺛﻨﻴﻦ ﺃﻭ ﺛﻼﺛﺔ ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ‬ ‫ﺣﺘﻰ ﻧﻜﻤﻞ ﺣﺴﺒﺔ ﺍﻟﺼﺎﻉ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺍﻟﻤﻌﻤﻮﺩﺓ ﺃﻡ ﻻ ﻳﺠﻮﺯ ﺫﻟﻚ؟‬ ‫ﻓﻘﺎﻝ‪ :‬ﻓﻲ ﺇﺧﺮﺍﺝ ﺍﻟﻘﻴﻤﺔ ﺧﻼﻑ‪ ،‬ﻭﺍﻟﻤﻌﻤﻮﻝ ﺑﻪ ﺍﻟﻤﻨﻊ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻣﺤﻤﺪ ﺑﻦ‬ ‫‪‬‬ ‫ﻭﺭﺧﺺ ﺿﻤﺎﻡ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻔﺮﻳﻖ‬‫ﻣﺤﺒﻮﺏ ﺭﺣﻤﺔ ﺍﷲ ﻋﻠﻴﻪ‪،‬‬ ‫ﺍﻟﺼﺎﻉ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ ﺟﺎﺋﺰ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻔﻄﺮﺓ ﻛﺎﻟﻜﻔﺎﺭﺓ ﻭﺇﻧﻤﺎ‬ ‫ﻫﻲ ﻛﺎﻟﺰﻛﺎﺓ)‪.(٢‬‬ ‫‪0 ٣٦٤‬ى ‪$%‬از إ]ا‪ W E %‬اﻷ;‪-‬ف ا‪$ Ba‬رة‪:‬‬ ‫ﻧﺺ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﻤﺮ ﻋﻠﻰ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ ﻭﺍﻟﺒﺮ‬ ‫‪‬‬ ‫ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻷﻗﻂ‪ ،‬ﻓﻬﻞ ﻳﺠﻮﺯ ﺃﻥ ﻧﺨﺮﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻣﻦ ﻏﻴﺮ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ؟‬ ‫ﻳﺠﻴﺐ ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻓﻲ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻓﻴﻘﻮﻝ‪:‬‬ ‫ﺃﻧﻮﺍﻉ‬ ‫‬‫ﻭﺫﻛﺮ ﺍﻟﺘﻤﺮ ﻭﻣﺎ ﺑﻌﺪﻩ ﺃﻧ‪‬ﻪ ﺃﺻﻨﺎﻑ ﺍﻟﻘﻮﺕ ﻓﻲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻗﺪ ﺣﺪﺛﺖ‬ ‫ﻣﻦ ﺍﻟﻤﺄﻛﻮﻻﺕ ﻻ ‪‬ﺗﺴﺎﻉ ﺍﻟﺤﺎﻝ ﻛﺎﻷﺭﺯ ﻭﻧﺤﻮﻩ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺨﺮﺟﻬﺎ ﻣﻦ‬ ‫‬ ‫ﻗﻮﺕ ﺃﻫﻠﻪ ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ ﻓﻲ ﺧﺼﺎﻝ ﺍﻟﻜ ‪‬ﻔﺎﺭﺓ ﻓﺈﻧﻪ ﻗﺎﻝ‪:‬‬ ‫ﻏﺎﻟﺐ‬ ‫ﺍﻟﻘﻴﺪ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﻫﺬﺍ‬ ‫‬‫﴿ ´ ‪] ﴾ ¹ ¸ ¶ µ‬ﺍﻟﻤﺎﺋﺪﺓ‪ ،[٨٩ :‬ﻓﻨﺒ‪‬ﻬﻨﺎ ﻫﺬﺍ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻷ ‪‬ﻥ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻜ ‪‬ﻞ ﺩﻓﻊ ﺧﺼﺎﺻﺔ ﺍﻟﻔﻘﺮﺍﺀ‪،‬‬‫ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ‬ ‫ﻭﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﺪﻓﻊ ﻓﻲ ﺍﻟﻜ ‪‬ﻔﺎﺭﺓ ﻣﺤﻮ ﺍﻟﻮﻗﻮﻉ ﻣﻦ ﺍﻟﺤﻨﺚ‪ ،‬ﻭﻓﻲ ﺍﻟﻔﻄﺮﺓ‬ ‫ﻃﻬﺮﺓ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻓﺎﻟﻤﻌﺎﻧﻲ ﻣﺘﻘﺎﺭﺑﺔ‪.‬‬ ‫)‪ (١‬ﻣﻨﻬﺞ ﺍﻟﻄﺎﻟﺒﻴﻦ‪ ١٨٨/٤ :‬ ‪.١٨٩‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ١٠١/٢ :‬ ‪ ،١٠٢‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪.٢٣٩/٢١ :‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪454‬‬ ‫ﻭﺍﻷﻗﻂ‪ :‬ﺑﻔﺘﺢ ﺍﻟﻬﻤﺰﺓ ﻭﻛﺴﺮ ﺍﻟﻘﺎﻑ‪ ،‬ﻭﻗﺪ ﺗﺴ ‪‬ﻜﻦ ﺍﻟﻘﺎﻑ ﻟﻠﺘﺨﻔﻴﻒ ﻣﻊ ﻓﺘﺢ‬ ‫ﺷﻲﺀ ﻳﺘ‪‬ﺨﺬ ﻣﻦ ﺍﻟﻠﺒﻦ ﺍﻟﻤﺨﻴﺾ ﻳﻄﺒﺦ‬ ‫‬‫ﺍﻟﻬﻤﺰﺓ ﻭﻛﺴﺮﻫﺎ‪ ،‬ﻣﺜﻞ ﺗﺨﻔﻴﻒ ﻛ ﺒﺪ‪ ،‬ﻭﻫﻮ‬ ‫ﻳﻤﺼﻞ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻲ ﺇﺟﺰﺍﺋﻪ؛ ﻓﻘﻴﻞ‪ :‬ﻳﺠﺰﻱ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺍﺟﺢ‬ ‫ﺛ ‪‬ﻢ ﻳﺘﺮﻙ ﺣﺘ‪‬ﻰ ‬ ‫ﻟﺤﺪﻳﺚ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻟﺤﺪﻳﺚ ﺃﺑﻲ ﺳﻌﻴﺪ ﻋﻨﺪ ﺍﻟﺸﻴﺨﻴﻦ‪ ،‬ﻭﻫﻤﺎ ﺣﺪﻳﺜﺎﻥ ﺻﺤﻴﺤﺎﻥ‬ ‫ﻭﻻ ﻣﻌﺎﺭﺽ ﻟﻬﻤﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﻤﺬﻫﺐ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺃﺣﻤﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺠﺰﻱ‬ ‫ﺑﺪﻻ ﻋﻦ ﺍﻟﻘﻴﻤﺔ ﻋﻠﻰ‬‫‬ ‫ﻘﺘﺎﺕ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﺇ ‪‬ﻻ ﺃﻧ‪‬ﻪ ﺃﺟﺎﺯ ﺇﺧﺮﺍﺟﻪ ‬ ‫ﻷﻧ‪‬ﻪ ﻏﻴﺮ ﻣ‬ ‫ﻗﺎﻋﺪﺗﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺠﺰﻱ ﻣﻊ ﻋﺪﻡ ﻭﺟﺪﺍﻥ ﻏﻴﺮﻩ‪ ،‬ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﺣﻤﺪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﺠﺰﻱ ﻋﻦ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﺩﻭﻥ ﺃﻫﻞ ﺍﻟﺤﺎﺿﺮﺓ‪.‬‬ ‫‬ ‫ﻳﺨﺮﺝ ﻛﻞ‪ ‬ﻭﺍﺣﺪﻣ ‪‬ﻤﺎ ﻳﺠﺪ ﻣﻦ ﺍﻷﺻﻨﺎﻑ‪ ،‬ﻓﺈﻥ‬ ‫ﻭﺍﻟﻼﺋﻖ ﺑﺴﻬﻮﻟﺔ ﺍﻟﺤﻨﻴﻔﻴﺔ ﺃﻥ ‬ ‫ﻭﺟﺪ ﺍﻟﻜ ‪‬ﻞ ﻓﻘﻴﻞ‪ :‬ﻣﺨ ‪‬ﻴ ﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﻌﻴﻦ ﻋﻠﻴﻪ ﻣﻦ ﻏﺎﻟﺐ ﻗﻮﺗﻪ ﻓﻲ ﺫﻟﻚ ﺍﻟﻔﺼﻞ‪،‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﻓﻲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻏﻴﺮ ﺫﻟﻚ)‪.(١‬‬ ‫‪ ٣٦٥‬إ]ا‪ E %‬ا=‪ 0‬ا‪$-aa‬ع _)‪:‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺗﺴﻠﻴﻢ ﺍﻟﻔﻄﺮﺓ ﻋﻦ ﺍﻟﻤﻤﺎﻟﻴﻚ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﻓﻲ‬ ‫ﺯﻧﺠﺒﺎﺭ ﺃﻭﺍﺟﺐ ﻋﻠﻰ ﺃﺳﻴﺎﺩﻫﻢ ﺃﻡ ﻻ؟ ﻷﻧﻬﻢ ﻣﻤﻨﻮﻋﻮﻥ ﻋﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﻢ‪.‬‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﺇﺫﺍ ﻣﻨﻌﻮﺍ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﺑﻬﻢ ﻓﻬﻢ ﻓﻲ ﺣﻜﻢ ﺍﻟﻌﺒﺪ ﺍﻟﻤﻐﺼﻮﺏ ﻭﻟﻴﺲ‬ ‫ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﻋﻨﻬﻢ ﻓﻄﺮﺓ‪ ،‬ﻭﺇﻥ ﻗﺎﻣﻮﺍ ﻣﻊ ﺳﻴﺪﻫﻢ ﻭﻗﺎﻣﻮﺍ ﻓﻲ ﺧﺪﻣﺘﻪ ﻭﺍﻣﺘﺜﻠﻮﺍ ﺃﻣﺮﻩ‬ ‫ﻭﻧﻬﻴﻪ ﻭﻟﻢ ﻳﻠﺘﻔﺘﻮﺍ ﺇﻟﻰ ﺍﻟﻤﻨﻊ ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﺆﺩﻯ ﻋﻨﻬﻢ‬ ‫ﺍﻟﻔﻄﺮﺓ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻤﻜﻦ ﺑﻴﻌﻬﻢ ﻟﻠﻤﻨﻊ ﺍﻟﻤﺬﻛﻮﺭ)‪.(٢‬‬ ‫ﻏﺎﺋﺒﺎ‪.‬‬ ‫ﺣﺎﺿﺮﺍ ﺃﻭ ‬ ‫‬‫ﻭﻗﺎﻝ ﻓﻲ ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ :‬ﻭﻫﻮ ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ‬ ‫)‪ (١‬ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ‪.٧٧/٢ :‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ،١٠٢/٢ :‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٢٧٧/٢١ :‬ ‪.٢٧٩‬‬ ‫‪455‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻣﺸﺘﺮﻛﺎ ﺑﻴﻦ ﺍﺛﻨﻴﻦ‬ ‫‬‫ﻭﺍﻟﺤﺎﺿﺮ ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻔﺮ ﺩﺍ ﻓﻲ ﻣﻠﻚ ﻭﺍﺣﺪ ﺃﻭ‬ ‫ﻛﺎﻓﺮﺍ ﺃﻭ‬ ‫ﻣﻜﺎﺗﺒﺎ ﺃﻭ ‬ ‫‬‫ﻣﺤﺠﻮﺭﺍ ﺃﻭ‬ ‫‬‫ﻣﻐﺼﻮﺑﺎ‬ ‫‬‫ﻣﺒﻌﻀﺎ ﺃﻭ ﻣﺸﺘﺮﻯ ﻟﻠﺘﺠﺎﺭﺓ ﺃﻭ ﻟﻠﺨﺪﻣﺔ ﺃﻭ‬ ‫‬ ‫ﻣﺒﻴﻌﺎ ﺑﺎﻟﺨﻴﺎﺭ ﺃﻭ ﻣﻮﺻﻲ ﺑﺮﻗﺒﺘﻪ ﻟﺸﺨﺺ ﻭﺑﻤﻨﻔﻌﺘﻪ ﻵﺧﺮ ﺃﻭ ﻳﻜﻮﻥ ﻟﺒﻴﺖ‬ ‫ﻣﺮﻫﻮ ﻧﺎ ﺃﻭ ‬ ‫‬ ‫ﻋﺎﻣﻼ ﻓﻲ ﻣﺎﺷﻴﺘﻪ ﺃﻭ ﺣﺎﺋﻂ‪.‬‬ ‫ﺍﻟﻤﺎﻝ ﺃﻭ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﻣﺴﺠﺪ ﺃﻭ ﻋﻠﻰ ﺭﺟﻞ ﺑﻌﻴﻨﻪ ﺃﻭ‬ ‫ﺃﺳﻴﺮﺍ ﻓﻲ ﻳﺪ‬‫ﻭﺍﻟﻐﺎﺋﺐ ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ‪‬‬ ‫ﺿﺎﻻ ﻟﻢ ﻳﻌﺮﻑ ﻣﻮﺿﻌﻪ ﺃﻭ‬ ‫‬ ‫ﺍﻟﻜﻔﺎﺭ ﺃﻭ ﺁﺑﻘﺎ‪.‬‬ ‫ﻭﻟﻜﻞ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺃﺣﻮﺍﻝ ﻭﺃﺣﻜﺎﻡ ﻣﻔﺼﻠﺔ)‪.(١‬‬ ‫‪ ٣٦٦‬إ]ا‪ E %‬ا‪:E=a‬‬ ‫ﻭﺍﺣﺪﺍ؛‬ ‫‬‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﺍﻟﻌﺒﺪ ﺍﻟﻤﻜﺎﺗﺐ ﺣﺮ ﻋﻨﺪﻧﺎ ‬ ‫ﻗﻮﻻ‬ ‫ﻷﻧﻪ ﻗﺪ ﺍﺷﺘﺮﻯ ﻧﻔﺴﻪ ﻣﻦ ﺳﻴﺪﻩ ﻭﺑﻘﻲ ﻋﻠﻴﻪ ﺃﺩﺍﺀ ﺍﻟﻘﻴﻤﺔ ﻓﻘﻂ‪ ،‬ﻓﺄﺣﻜﺎﻣﻪ ﺃﺣﻜﺎﻡ‬ ‫ﺍﻟﺤﺮ‪ ،‬ﻭﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﺍﻟﻔﻄﺮﺓ ﻣﺎ ﺩﺍﻡ ﻋﻠﻴﻪ ‪‬‬ ‫ﺍﻟﺪﻳﻦ؛ ﻷﻧﻪ ﻳﻤﻨﻊ ﺍﻟﻔﻄﺮﺓ ﻛﻤﺎ ﻳﻤﻨﻊ‬ ‫ﺍﻟﺪﻳﻦ ‬ ‫ﺣﺎﻻ‪.‬‬‫ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ‪‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺪﻳﻦ ﺁﺟﻼ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺨﺮﺝ ﻋﻦ ﻧﻔﺴﻪ ﺇﻥ ﻗﺪﺭ‪.‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻣﻨﺎ‪ :‬ﻫﻮ ﻋﺒﺪ ﻣﺎ ﺑﻘﻲ ﻋﻠﻴﻪ ﺩﺭﻫﻢ ﻣﻦ ﻣﻜﺎﺗﺒﺘﻪ‪.‬‬ ‫ﺛﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻓﻄﺮﺗﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ ﺃﻥ ﻻ ﻳﺨﺘﻠﻔﻮﺍ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ‬ ‫ﺍﻟﻤﻨﺬﺭ‪ :‬ﺇﻥ ﻗﺎﻝ‪ :‬ﺍﻟﻤﻜﺎﺗﺐ ﻋﺒﺪ ﻣﺎ ﺑﻘﻲ ﻋﻠﻴﻪ ﺩﺭﻫﻢ ﻳﻨﺒﻐﻲ ﺇﻥ ﻧﻮﻯ ﺃﺩﺍﺀ ﺯﻛﺎﺓ‬ ‫ﺍﻟﻔﻄﺮ ﻋﻨﻪ ﻟﻠﻌﺒﻮﺩﻳﺔ‪.‬‬ ‫ﻭﺟﻤﻠﺔ ﺃﻗﻮﺍﻟﻬﻢ ﺧﻤﺴﺔ‪ :‬ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ﻓﻲ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺃﺻﺤﻬﺎ ﻋﻨﺪ‬ ‫ﺃﺻﺤﺎﺑﻪ‪ :‬ﺃﻧﻬﺎ ﻻ ﺗﺠﺐ ﻋﻠﻴﻪ ﻭﻻ ﻋﻠﻰ ﺳﻴﺪﻩ ﻋﻨﻪ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪.‬‬ ‫ﺃﻳﻀﺎ ﻓﻲ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،٢٨٠/٢١ :‬ﻭﻣﺎ‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ،٢١/١٦ :‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺭﺍﺟﻊ ﺍﻟﺘﻔﺼﻴﻞ ‬ ‫ﺑﻌﺪﻫﺎ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪456‬‬ ‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺗﺠﺐ ﻋﻠﻰ ﺳﻴﺪﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﺑﻦ‬ ‫ﺍﻟﺤﺎﺟﺐ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﻋﻄﺎﺀ ﻭﺃﺑﻮ ﺛﻮﺭ ﻭﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﺠﺐ ﻋﻠﻴﻪ ﻓﻲ ﻛﺴﺒﻪ ﻛﻨﻔﻘﺘﻪ‪ ،‬ﻭﺑﻪ ﻗﺎﻝ ﺍﺑﻦ ﺣﻨﺒﻞ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻧﻪ ﻳﻌﻄﻰ ﻋﻨﻪ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﻋﻴﺎﻟﻪ ﻭﺇﻻ ﻓﻼ‪ ،‬ﺣﻜﺎﻩ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ ﻋﻦ‬ ‫ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪.‬‬ ‫ﻭﺍﻟﺨﺎﻣﺲ‪ :‬ﺃﻥ ﺍﻟﺴﻴﺪ ﻳﺨﺮﺟﻬﺎ ﻋﻨﻪ ﺇﻥ ﻟﻢ ﻳﺆﺩ ﺷﻴ ﺌﺎ ﻣﻦ ﻛﺘﺎﺑﺘﻪ‪ ،‬ﻭﺇﻥ ﺃﺩﻯ‬ ‫ﺷﻴ ﺌﺎ ﻭﺇﻥ ﻗ ‪‬ﻞ ﻓﻬﻲ ﻋﻠﻴﻪ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﺍﻟﻈﺎﻫﺮﻱ‪ :‬ﻗﺎﻝ ﺍﻟﺤﺴﻴﻨﻲ‪ :‬ﻭﺭﺑﻤﺎ ﻳﺴﺘﺄﻧﺲ ﻟﻪ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﺑﻲ‬ ‫ﻣﻜﺎﺗﺒﺎ ﻓﻄﺮﺡ‬ ‫‬‫ﺷﻴﺒﺔ ﻋﻦ ﻣﺤﻤﺪ ﺑﻦ ﺑﻜﺮ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺢ ﻋﻦ ﻋﻄﺎﺀ ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ‬ ‫ﻋﻦ ﻧﻔﺴﻪ ﻓﻘﺪ ﻛﻔﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻄﺮﺡ ﻋﻦ ﻧﻔﺴﻪ ﻓﻴﻄﻌﻢ ﻋﻨﻪ ﺳﻴﺪﻩ‪.‬‬ ‫ﺍﻟﺴﻨﺔ‪.‬‬‫ﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ‬ ‫ﺃﺻﻼ ﻻ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﻣﻦ ‪‬‬ ‫ﻭﺍﻟﺴﻨﺔ ﻗﺪ ﺃﻭﺟﺒﺘﻬﺎ‬ ‫ﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻓﻘﺪ ﺃﺳﻘﻄﻬﺎ ﻋﻦ ﺍﻟﺴﻴﺪ ﻭﻋﻦ ﺍﻟﻤﻜﺎﺗﺐ ‪‬‬ ‫ﻋﻠﻰ ﺍﻟﺤﺮ ﻭﺍﻟﻌﺒﺪ‪ ،‬ﻭﻻ ﻳﺨﻠﻮ ﺍﻟﻤﻜﺎﺗﺐ ﻣﻦ ﺃﺣﺪﻫﻤﺎ‪ ،‬ﻓﺈﻥ ﻗﺎﻟﻮﺍ ﺑﻀﻌﻒ ﺍﻟﻤﻠﻚ‬ ‫ﻓﻴﻪ ﻗﻠﻨﺎ‪ :‬ﻫﻮ ﻓﻲ ﺍﻟﻤﻐﺼﻮﺏ ﺃﺿﻌﻒ‪ ،‬ﻭﻗﺪ ﺃﻭﺟﺒﻬﺎ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻟﻮ ﻗﺎﻟﻮﺍ ﺑﺤﺮﻳﺘﻪ‬ ‫ﻟﺴﻠﻤﻮﺍ ﻣﻦ ﻫﺬﺍ ﺍﻹﻟﺰﺍﻡ ﻓﺈﻧﻬﺎ ﺗﺴﻘﻂ ﻋﻦ ﺍﻟﺴﻴﺪ ﻟﺨﺮﻭﺟﻪ ﻣﻦ ﻣﻠﻜﻪ‪ ،‬ﻭﺗﺴﻘﻂ ﻋﻦ‬ ‫ﻟﻠﺪﻳﻦ ﺇﻥ ﻛﺎﻥ ‬ ‫ﺣﺎﻻ‪.‬‬‫ﺍﻟﻤﻜﺎﺗﺐ ‪‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻧﻲ ﻓﻼ ﻳﺼﺢ ﺇﻻ ﺇﺫﺍ ﺻﺢ ﺃﻥ ﺍﻟﻤﻜﺎﺗﺐ ﻋﺒﺪﻩ ﻣﺎ ﺑﻘﻲ ﻋﻠﻴﻪ‬ ‫ﺩﺭﻫﻢ‪ ،‬ﻭﺻﺤﺔ ﺫﻟﻚ ﻣﺤﺘﺎﺟﺔ ﺇﻟﻰ ﺩﻟﻴﻞ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﺭﻭﻯ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻋﻦ ﻛﺜﻴﺮ ﻋﻦ ﻫﺸﺎﻡ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﺑﺮﻗﺎﻥ ﻗﺎﻝ‪:‬‬ ‫ﺑﻠﻐﻨﻲ ﺃﻥ ﻣﻴﻤﻮ ﻧﺎ ﻛﺎﻥ ﻳﺆﺩﻱ ﻋﻦ ﺍﻟﻤﻜﺎﺗﺐ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪.‬‬ ‫‪457‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻭﻋﻦ ﺳﻬﻞ ﺑﻦ ﻳﻮﺳﻒ ﻋﻦ ﻋﻤﺮﻭ ﻋﻦ ﺍﻟﺤﺴﻦ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻯ ﻋﻠﻰ ﺍﻟﻤﻜﺎﺗﺐ‬ ‫ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ‪.‬‬ ‫‬ ‫ﻭﻓﻌﻼ ﻭﺇﻥ ﻛﺎﻥ‬‫ﻭﻣﻦ ﺍﻟﺤﺴﻦ ﺍﻟﻠﺬﺍﻥ ﻳﺤﺘﺞ ﺑﻬﻤﺎ ‬ ‫ﻗﻮﻻ‬‫ﻗﻠﻨﺎ‪ :‬ﻣ ﻦ ﻣﻴﻤﻮﻥ ﻫﺬﺍ ‬ ‫‬ ‫ﻣﺮﺳﻼ؟‬‫ﺍﻟﺨﺒﺮ ﻋﻨﻬﻤﺎ‬ ‫ﻭﻫﻞ ﻳﺤﺘﺞ ﺇﻻ ﺑﻘﻮﻝ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﮊ ﻭﺇﺟﻤﺎﻉ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﺍﻷﻣﺔ‪.‬‬ ‫ﻭﻟﻮ ﺳﻠﻤﻨﺎ ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﻣﻴﻤﻮ ﻧﺎ ﻓﻌﻞ ﺫﻟﻚ ﺗﻄﻮ ﻋﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻨﻘﻞ ﻋﻦ ﺍﻟﺤﺴﻦ ﻓﻔﻴﻪ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻤﻌﺘﺰﻟﻲ ﻭﻫﻮ ﻏﻴﺮ ﻣﻘﺒﻮﻝ ﻋﻨﺪ‬ ‫ﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﻓﻜﻴﻒ ﻳﺤﺘﺠﻮﻥ ﺑﻪ؟ ﻭﻟﻮ ﺳﻠﻤﻨﺎ ﻓﻌﻨﺪﻧﺎ ﻣﺎ ﻫﻮ ﺃﻗﻮﻯ ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﺭﻭﻯ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ﻋﻦ ﺣﻔﺺ ﻋﻦ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻋﺜﻤﺎﻥ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ‬ ‫ﻋﻤﺮ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻟﻪ ﻣﻜﺎﺗﺒﺎﻥ ﻓﻠﻢ ﻳﻌﻂ ﻋﻨﻬﻤﺎ‪.‬‬ ‫ﻭﻋﻦ ﺍﺑﻦ ﺍﻟﺪﺭﺍﻭﺭﺩﻱ ﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﻻ ﻳﺮﻯ ﻋﻠﻰ ﺍﻟﻤﻜﺎﺗﺐ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ‪.‬‬ ‫ﻭﺍﺑﻦ ﻋﻤﺮ ﺻﺤﺎﺑﻲ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻘﻮﻝ ﺍﻟﺼﺤﺎﺑﻲ ﻭﺍﻟﺤﺴﻦ‬ ‫ﺗﺎﺑﻌﻲ‪ ،‬ﻭﻟﻢ ﻳﻘﻞ ﺃﺣﺪ ﺑﺄﻥ ﻗﻮﻝ ﺍﻟﺘﺎﺑﻌﻲ ﺣﺠﺔ ﻛﺎﻟﺼﺤﺎﺑﻲ‪ ،‬ﻓﻤﻦ ﻫﺎﻫﻨﺎ ﻛﺎﻥ‬ ‫ﺃﻗﻮﻯ‪ ،‬ﺛﻢ ﺍﻟﺴﻨﺪ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﺴﻨﺪ‪.‬‬ ‫ﺣﺮﺍ ﺃﻣﺎ ﺇﻥ ﺟﻌﻠﺘﻤﻮﻩ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﻼ ﻳﺼﺢ ﺇﻻ ﺇﻥ ﺟﻌﻠﻨﺎ ﺍﻟﻤﻜﺎﺗﺐ ‪‬‬ ‫ﻋﺒﺪﺍ ﻓﻴﻠﺰﻣﻜﻢ ﺃﻥ ﺗﺠﻌﻠﻮﺍ ﻛﺴﺒﻪ ﻟﺴﻴﺪﻩ ﺣﺘﻰ ﻳﺴﺘﻮﻓﻲ ﻛﺘﺎﺑﺘﻪ‪ ،‬ﺛﻢ ﺇﻥ ﻗﻮﻟﻜﻢ‪:‬‬ ‫‬ ‫)ﻳﺠﻌﻞ ﻧﻔﻘﺘﻪ ﻣﻦ ﻛﺴﺒﻪ( ﻣﺨﺎﻟﻒ ﻷﺣﻜﺎﻡ ﺍﻟﻌﺒﻮﺩﻳﺔ‪.‬‬ ‫ﺃﻳﻀﺎ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺟﻌﻠﻪ ‪‬‬ ‫ﺣﺮﺍ ﻷﻧﻪ ﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﻄﻌﻢ ﻋﻦ‬‫ﻭﺃﻣﺎ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻓﻈﺎﻫﺮ ‬ ‫ﻋﺒﺪﺍ ﻧﺎﻓﺎﻩ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﻌﻮﻝ‬ ‫‬‫ﻣﻦ ﻳﻌﻮﻝ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺇﻥ ﺟﻌﻠﺘﻤﻮﻩ‬ ‫ﻭﺳﻘﻮﻃﻬﺎ ﻋﻨﻪ ﻓﻲ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪458‬‬ ‫ﻋﺒﺪﺍ ﻓﻼ ﻳﺘﺤﺮﺭ ﺑﺄﺩﺍﺀ‬ ‫ﻭﻳﻠﺰﻡ ﻓﻲ ﺍﻟﻘﻮﻝ ﺍﻟﺨﺎﻣﺲ ﻣﺜﻞ ﺫﻟﻚ ﻷﻧﻪ ﺇﻥ ﻛﺎﻥ ‬ ‫ﺣﺮﺍ ﻓﻤﻦ ﻗﺒﻞ ﺍﻷﺩﺍﺀ)‪.(١‬‬ ‫ﺑﻌﺾ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‪‬‬ ‫‪ ٣٦٧‬إ_‪0‬ال ‪ a'_ 3a‬آ] أو _‪0‬را‪:)3‬‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﻓﻲ ﻳﺪ ﺭﺟﻞ ﻣﺎﻝ ﻟﻤﺴﺠﺪ ﻭﺍﻟﻤﺎﻝ ﻟﻠﻔﻄﺮﺓ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻔﻄﺮ ﻓﻴﻪ‬ ‫ﻟﻠﺼﺎﺋﻤﻴﻦ‪ ،‬ﻭﻣﻌﻪ ﺗﻤﺮ‪ ،‬ﻭﺑﻘﻲ ﻳﻄﻌﻢ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻣﻀﻰ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﺣﺴﺐ ﺍﻟﺘﻤﺮ‬ ‫ﻋﻠﻰ ﺍﻟﺴﻌﺮ ﺍﻟﺬﻯ ﻳﺒﻴﻊ ﺑﻪ ﺍﻟﺘﻤﺮ ﻣﺎ ﺗﺮﻯ ﺻﻨﻴﻌﻪ ﻫﺬﺍ؟ ﻭﻣﺎ ﻋﻠﻴﻪ ﻭﻣﺎ ﻟﻪ؟ ﻭﻣﺎ‬ ‫ﺍﻷﻭﻟﻰ ﻓﻲ ﺣﻘﻪ؟ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻬﺎ ﺑﻠﺪ ﻻ ﺳﻮﻕ ﻟﻬﺎ ﻭﺷﻖ ﻋﻠﻴﻪ‬ ‫ﺣﻤﻞ ﺍﻟﺘﻤﺮ ﺇﻟﻰ ﺍﻷﺳﻮﺍﻕ ﻛﻤﺜﻞ ﺍﻟﻄﺎﺋﻒ ﻣﻦ ﺑﻠﺪﺍﻧﻨﺎ؟‬ ‫ﺗﻤﺮﺍ‬ ‫ﺃﺟﺎﺏ ﺍﻟﺴﺎﻟﻤﻲ ﻋﻦ ﺫﻟﻚ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻤﺎﻝ ﺍﻟﺬﻱ ﻓﻲ ﻳﺪﻩ ﻟﻠﻔﻄﺮﺓ ‬ ‫ﻭﻓﻄﺮ ﻫﻮ ﺑﺘﻤﺮ ﻣﻦ ﻋﻨﺪﻩ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﻘﺮﺽ ﻟﻠﻔﻄﺮﺓ ﻓﻼ ﻳﺨﻠﻮ ﻓﻲ ﺟﻮﺍﺯ ﺃﺧﺬﻩ ﻣﻦ‬ ‫ﺗﻤﺮ ﺍﻟﻔﻄﺮﺓ ﻣﻦ ﺭﺧﺼﺔ‪ ،‬ﻭﺍﻷﻇﻬﺮ ﺍﻟﻤﻨﻊ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﻳﺪﻩ ﻟﻠﻔﻄﺮﺓ ﺩﺭﺍﻫﻢ ﻓﻔﻄﺮ ﺑﺘﻤﺮ ﻣﻦ ﻋﻨﺪﻩ ﻋﻠﻰ ﻧﻴﺔ ﺃﺧﺬ‬ ‫ﺍﻟﺪﺭﺍﻫﻢ ﻟﻨﻔﺴﻪ ﻋﻦ ﺗﻤﺮﻩ ﻓﻼ ﺃﺭﻯ ﻟﻬﺬﺍ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺩﺭﺍﻫﻢ ﺍﻟﻔﻄﺮﺓ ﻋﻦ ﺗﻤﺮﻩ‬ ‫ﺷﻴ ﺌﺎ ﻷﻧﻪ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻤﺘﻄﻮﻉ‪ ،‬ﻭﻣﺎ ﻭﻗﻊ ﻫﻨﺎﻟﻚ ﺑﻴﻊ ﺣﺘﻰ ﺗ ﺤ ‪‬ﻞ ﻟﻪ ﺍﻟﺪﺭﺍﻫﻢ ﻭﻻ‬ ‫ﻋﺒﺮﺓ ﺑﻤﺸﻘﺔ ﺣﻤﻞ ﺍﻟﺘﻤﺮ ﻣﻦ ﻣﻜﺎﻥ ﺇﻟﻰ ﻣﻜﺎﻥ ﺁﺧﺮ ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﻓﻲ‬ ‫ﺍﻟﻄﺎﺋﻒ ﺃﻭ ﻏﻴﺮﻩ)‪.(٢‬‬ ‫ٴ‬ ‫إ‪O‬و‪' 3‬رك ا‪P‬ﻼة وا‪$P‬م‪:‬‬ ‫‪٣٦٨‬‬ ‫ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﻓﻲ ﻗﺎﻃﻊ ﺍﻟﺼﻼﺓ ﻭﺻﺎﺋﻢ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻫﻞ‬ ‫ﻳﺠﻮﺯ ﻟﻪ ﻳﻔﻄﺮ ﻣﻦ ﻓﻄﺮﺓ ﺍﻟﻤﺴﺠﺪ ﺃﻡ ﻻ؟‬ ‫)‪ (١‬ﻣﻌﺎﺭﺝ ﺍﻵﻣﺎﻝ‪ ٣٢/١٦ :‬ ‪ ،٣٥‬ﻭﺍﻧﻈﺮ‪ :‬ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ٢٧٩/٢١ :‬ ‪.٢٨٠‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ١٠٢/٢ :‬ ‪.١٠٣‬‬ ‫‪459‬‬‫ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻭﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺻﺎﺣﺐ ﺍﻟﻔﻄﺮﺓ ﻳﺮﻳﺪ ﺍﻷﺟﺮ‪ ،‬ﻭﻓﻲ ﻛﻞ ﻛﺒﺪ ﺭﻃﺒﺔ ﺃﺟﺮ ﺣﺘﻰ ﺍﻟﻜﻼﺏ‪،‬‬ ‫ﻛﻠﺒﺎ ﻳﻠﻬﺚ ﻋﻄﺸ ﺎ ﻓﺴﻘﺎﻩ ﻣﻦ ﺑﺌﺮ ﻓﻲ ﺧﻔﻪ ﻓﺸﻜﺮ‬ ‫ﻭﻗﺪ ﺷﻜﺮ ﺍﷲ ﺻﻨﻊ ﺭﺟﻞ ﻭﺟﺪ ‬ ‫ﺻﺎﺋﻤﺎ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ‪ ‬ﺫﻧﺒﻪ ﻭﺍﷲ‬ ‫‬‫ﺍﷲ ﻟﻪ ﺫﻟﻚ ﻭﻏﻔﺮ ﻟﻪ‪ ،‬ﺃﺟﺮﻫﺎ ﻟﺼﺎﺣﺒﻬﺎ ﻻ ﺗﻤﻨﻌﻮﻫﺎ‬ ‫ﺃﻭﻟﻰ ﺑﻌﺒﺎﺩﻩ)‪.(١‬‬ ‫‪ ٣٦٩‬ا‪ON‬ة ا‪ /$6$a‬ﻺ‪O/‬ر أو ‪:+=`G‬‬ ‫ﻭﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﻓﻲ ﺍﻟﺼﺎﺋﻢ ﺇﺫﺍ ﻓﻄﺮ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ﻭﺃﻛﻞ ﻣﻨﻬﺎ‬ ‫ﻣﺎ ﺗﻴﺴﺮ ﻭﻗﺎﻡ ﻟﻠﺼﻼﺓ ﺃﻳﺠﻮﺯ ﻟﻪ ﺃﻥ ﻳﺄﻛﻞ ﻣﻨﻬﺎ ﺑﻌﺪ ﻓﺮﺍﻏﻪ ﻣﻦ ﺍﻟﺼﻼﺓ ﺃﻡ ﻻ؟‬ ‫ﺇﻟﻲ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺃﻇﻦ ﻓﻲ ﺫﻟﻚ ﺍﺧﺘﻼﻓﺎ ﺑﻴﻦ ﻣﺸﺪﺩ ﻭﻣﺮﺧﺺ‪ ،‬ﻭﺍﻟﺘﺮﺧﻴﺺ ﺃﺣﺐ ‪‬‬ ‫ﺃﺟﺮﺍ ﻟﻠﻤﻮﻗﻒ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻗﺼﺪ ﺍﻷﺟﺮ ﻭﻟﻢ ﻳﻘﺼﺪ ﻧﻘﺾ ﺍﻟﺼﻮﻡ ﻓﻘﻂ‪،‬‬ ‫ﻷﻧﻪ ﺃﻋﻈﻢ ‬ ‫ﻭﺗﻠﻚ ﺍﻟﻤﻮﻗﻌﺔ ﻓﻲ ﺃﻭﻝ ﺍﻟﻠﻴﻞ ﺗﺴ ‪‬ﻤﻰ ﻓﻄﺮﺓ ﻋﻨﺪ ﺍﻟﻌﺎﻣﺔ ﻓﺎﻟﺠﻮﺍﺏ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻌﺮﻑ)‪.(٢‬‬ ‫‪ ٣٧٠‬ار ا‪ E ON‬ا‪ON‬ة ا‪:/$6$a‬‬ ‫ﻭﻋﻦ ﺍﻟﺬﻱ ﻳﻔﻄﺮ ﻣﻦ ﻓﻄﺮﺓ ﻫﺬﺍ ﺍﻟﻤﺴﺠﺪ ﻭﺳﺎﺭ ﺇﻟﻰ ﻣﺴﺠﺪ ﺁﺧﺮ ﻟﻴﺄﻛﻞ ﻣﻦ‬ ‫ﻓﻄﺮﺓ‪ ،‬ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ :‬ﻫﻞ ﻳﺠﻮﺯ ﺫﻟﻚ ﻟﻪ ﺃﻡ ﻻ؟ ﻭﻛﺬﺍ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﻣﺎﻝ ﻟﻔﻄﺮﺓ‬ ‫ﻣﻨﻘﻮﻟﺔ ﻭﺃﺭﺍﺩ ﻳﺠﻌﻠﻬﺎ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﻋﻨﺪ ﺟﺎﻣﻌﺔ ﺍﻟﺒﻠﺪ ﻫﻞ ﻳﺠﻮﺯ ﺫﻟﻚ ﺃﻡ ﻻ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻣﺎ ﺟﻌﻞ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻤﻨﻘﻮﻟﺔ ﻓﻲ ﻣﺠﻤﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻧﻈﺮ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻼ‬ ‫ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﺃﻣﺎ ﺃﻥ ﻳﻔﻄﺮ ﻣﻨﻬﺎ ﻫﻨﺎ ﻭﻫﺎﻫﻨﺎ ﻓﻬﺬﺍ ﻻ ﻳﺼﺢ ﻭﻣﺎ ﺃﺣﻘﻪ ﺑﺎﻟﻤﻨﻊ ﻓﺈﻧﻪ ﺇﻥ‬ ‫ﺃﻛﻞ ﻣﻦ ﻓﻄﺮﻩ ﻓﻘﺪ ﺃﻓﻄﺮ ﻭﻣﺎ ﺑﻌﺪ ﺫﻟﻚ ﻋﺸﺎﺀ ﻻ ﻓﻄﺮﺓ)‪.(٣‬‬ ‫✾ ✾ ✾‬ ‫)‪ (١‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪ ١٠٤/٢ :‬ ‪.١٠٥‬‬ ‫)‪ (٢‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.١٠٥/٢ :‬‬ ‫)‪ (٣‬ﺟﻮﺍﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﻟﻤﻲ‪.١٠٦/٢ :‬‬ ‫‪461‬‬ ‫ا‪N‬س‬ ‫ ا ة‬ ‫‪ ١‬ ﺗﻌﺮﻳﻒ ﺍﻟﺰﻛﺎﺓ ﻟﻐﺔ ‪٥ ...................................................................................................................................‬‬ ‫‪ ٢‬ ﺗﻌﺮﻳﻒ ﺍﻟﺰﻛﺎﺓ ﺷﺮ ﻋﺎ ‪٥ ...............................................................................................................................‬‬ ‫أد و‪$%‬ب ا ة وأم ‬ ‫‪ ٣‬ ﺣﻜﻢ ﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ‪٧....................................................................................................................................‬‬ ‫‪ ٤‬ ﺣﻜﻢ ﻣﺎﻧﻊ ﺍﻟﺰﻛﺎﺓ ‪٨....................................................................................................................................‬‬ ‫‪ ٥‬ ﺍﻟﻮﻋﻴﺪ ﻓﻲ ﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ ‪١٠...........................................................................................................................‬‬ ‫‪ ٦‬ ﻗﺘﺎﻝ ﻣﺎﻧﻌﻲ ﺍﻟﺰﻛﺎﺓ ﻟﺘﺮﻛﻬﺎ ﺃﻭ ﺟﺤﺪﻫﺎ؟ ‪١١ ............................................................................................‬‬ ‫‪ ٧‬ ﻣﺎﻧﻊ ﺍﻟﺰﻛﺎﺓ ﻻ ﺗﻘﺒﻞ ﺻﻼﺗﻪ ‪١٣ ................................................................................................................‬‬ ‫‪ ٨‬ ﻣﺎ ﺟﺎﺀ ﻓﻲ ﺗﻌﺬﻳﺐ ﻣﺎﻧﻊ ﺍﻟﺰﻛﺎﺓ ‪١٥ .........................................................................................................‬‬ ‫‪ ٩‬ ﻣﻦ ﺃﻧﻜﺮ ﺍﻟﺰﻛﺎﺓ ﺛﻢ ﺗﺎﺏ ‪١٧ ......................................................................................................................‬‬ ‫‪$D‬اب ا ة و‪GHI/‬‬ ‫‪ ١٠‬ ﻓﻀﺎﺋﻞ ﺍﻟﺰﻛﺎﺓ ‪١٩ .........................................................................................................................................‬‬ ‫‪ ١١‬ ﺍﻟﺼﺪﻗﺔ ﺗﻄﻔﺊ ﺍﻟﻨﺎﺭ ‪٢٤ .............................................................................................................................‬‬ ‫‪ ١٢‬ ﺍﻟﺼﺪﻗﺔ ﺗﻘﻲ ﻣﺼﺎﺭﻉ ﺍﻟﺴﻮﺀ ﻭﺃﻥ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻷﻫﻞ ﺻﺪﻗﺔ ‪٢٤ ......................................................‬‬ ‫‪ ١٣‬ ﻓﻀﻞ ﺻﺪﻗﺔ ﺍﻟﺴﺮ ‪٢٥ ...............................................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪462‬‬ ‫اﻷ;‪-‬ف ا‪ )G A  EB‬ا ة‬ ‫‪ ١٤‬ ﻋﻠﻰ ﻣﻦ ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ‪٢٧ ........................................................................................................................‬‬ ‫‪ ١٥‬ ﻫﻞ ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﺒﺎﻟﻎ ﻭﻏﻴﺮ ﺍﻟﻌﺎﻗﻞ؟ ‪٢٧ .......................................................................‬‬ ‫‪ ١٦‬ ﺍﻟﺰﻛﺎﺓ ﺗﺠﺐ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻓﻘﻂ ‪٢٨ ............................................................................................‬‬ ‫‪ ١٧‬ ﻣﻦ ﻳﻘﻮﻡ ﺑﺈﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ‪٢٩ ....................................................................................................................‬‬ ‫‪ ١٨‬ ﻫﻞ ﺗﺠﺐ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ؟ ‪٢٩ ......................................................................................................‬‬ ‫ا‪Pa‬رف ا` ‪ G‬ة‬ ‫‪ ١٩‬ ﻣﺼﺎﺭﻑ ﺍﻟﺰﻛﺎﺓ ‪٣١ .....................................................................................................................................‬‬ ‫ﺑﺪ ﻣﻦ ﺇﻋﻄﺎﺀ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺜﻤﺎﻧﻴﺔ؟ ‪٣١ ......................................................................................‬‬ ‫‪ ٢٠‬ ﻫﻞ ﻻ ‬ ‫‪ ٢١‬ ﺍﻟﻔﻘﻴﺮ ﻭﺍﻟﻤﺴﻜﻴﻦ ‪٣١ ................................................................................................................................‬‬ ‫‪ ٢٢‬ ﺣﺪ ﺍﻟﻔﻘﺮ ‪٣٥ ..............................................................................................................................................‬‬ ‫‪ ٢٣‬ ﺍﻟﻌﺎﻣﻠﻮﻥ ﻋﻠﻴﻬﺎ ‪٣٧..................................................................................................................................‬‬ ‫‪ ٢٤‬ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻌﻄﻰ ﺍﻟﻌﺎﻣﻞ ﻋﻠﻰ ﺍﻟﺰﻛﺎﺓ ‪٣٨..............................................................................................‬‬ ‫‪ ٢٥‬ ﺍﻟﻤﺆﻟﻔﺔ ﻗﻠﻮﺑﻬﻢ ‪٣٩ ..................................................................................................................................‬‬ ‫‪ ٢٦‬ ﻫﻞ ﺑﻘﻲ ﺳﻬﻢ ﺍﻟﻤﺆﻟﻔﺔ ﺣﺘﻰ ﺍﻟﻴﻮﻡ؟ ‪٣٩ .............................................................................................‬‬ ‫‪ ٢٧‬ ﺃﺻﻨﺎﻑ ﺍﻟﻤﺆﻟﻔﺔ ﻗﻠﻮﺑﻬﻢ ‪٤١ ....................................................................................................................‬‬ ‫‪ ٢٨‬ ﻓﻲ ﺍﻟﺮﻗﺎﺏ ‪٤١ ...........................................................................................................................................‬‬ ‫‪ ٢٩‬ ﺳﻬﻢ ﻓﻲ ﺍﻟﺮﻗﺎﺏ ﺑﻴﻦ ﻋﺘﻖ ﺍﻟﺮﻗﺒﺔ ﻭﻓﻚ ﺍﻷﺳﻴﺮ ‪٤١ ..........................................................................‬‬ ‫‪ ٣٠‬ ﺍﻟﻐﺎﺭﻣﻮﻥ ‪٤٣ ..............................................................................................................................................‬‬ ‫‪ ٣١‬ ﺃﻧﻮﺍﻉ ﺍﻟﻐﺎﺭﻣﻴﻦ ‪٤٥ .....................................................................................................................................‬‬ ‫‪ ٣٢‬ ﻏﺎﺭﻣﻮﻥ ﻟﻜﻦ ﻻ ﻳﺴﺘﺤﻘﻮﻥ ﺍﻟﺰﻛﺎﺓ ‪٤٥ ..................................................................................................‬‬ ‫‪ ٣٣‬ ﺩﻓﻊ ﺍﻟﻐﺮﺍﻣﺎﺕ ﻋﻦ ﺳﻔﻬﺎﺀ ﺍﻟﻘﺒﻴﻠﺔ ﻟﻴﺲ ﻣﻦ ﺳﻬﻢ ﺍﻟﻐﺎﺭﻣﻴﻦ ‪٤٦ ....................................................‬‬ ‫‪ ٣٤‬ ﺿﺎﺑﻂ ﺍﻟﻐﺮﻡ ﺍﻟﻤﺴﺘﺤﻖ ﻟﻠﺰﻛﺎﺓ ‪٤٦ ........................................................................................................‬‬ ‫‪ ٣٥‬ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ‪٤٧ .......................................................................................................................................‬‬ ‫‪ ٣٦‬ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻌﻄﻰ ﺍﻟﻐﺎﺯﻱ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ‪٤٧ ..........................................................................................‬‬ ‫‪463‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٣٧‬ ﻫﻞ ﻳﻌﻄﻰ ﺍﻟﻐﺎﺯﻱ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﺇﻥ ﻛﺎﻥ ﻏﻨ ‪‬ﻴﺎ؟ ‪٤٨ ........................................................................‬‬ ‫‪ ٣٨‬ ﺍﻟﺠﻬﺔ ﺍﻟﺘﻲ ﺗﺘﺴﻠﻢ ﺳﻬﻢ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ‪٤٩.........................................................................................‬‬ ‫‪ ٣٩‬ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ‪٤٩...........................................................................................................................................‬‬ ‫‪ ٤٠‬ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻭﺳﻔﺮ ﺍﻟﻤﻌﺼﻴﺔ ‪٥٠ ..............................................................................................................‬‬ ‫‪ ٤١‬ ﺃﺣﻮﺍﻝ ﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻭﻣﻘﺪﺍﺭ ﻣﺎ ﻳﻌﻄﻰ ‪٥٠ ..............................................................................................‬‬ ‫‪ ٤٢‬ ﺣﺪ ﺍﻟﻤﺴﺎﻓﺔ ﺍﻟﻤﻌﺘﺒﺮﺓ ﻻﺑﻦ ﺍﻟﺴﺒﻴﻞ ‪٥١ ................................................................................................‬‬ ‫‪ ٤٣‬ ﺇﺧﺒﺎﺭ ﺍﻟﻤﺪﻓﻮﻉ ﻟﻪ ﺃﻧﻬﺎ ﺯﻛﺎﺓ ‪٥١ .............................................................................................................‬‬ ‫‪ ) <4 E‬ا‪ mTa‬و‪ E‬ﻻ ‪<4‬‬ ‫‪ ٤٤‬ ﻣﻦ ﺗﺤﻞ ﻟﻬﻢ ﺍﻟﻤﺴﺄﻟﺔ ‪٥٢ ........................................................................................................................‬‬ ‫‪ ٤٥‬ ﺇﻋﻄﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻟﻤﻦ ﻟﻪ ﻓﻲ ﺍﻹﺳﻼﻡ ﻏﻨﺎﺀ ﺃﻭ ﻋﻨﺎﺀ ‪٥٣ .........................................................................‬‬ ‫ﻭﺍﻟﺴﻮﻱ ﺍﻟﺬﻱ ﻻ ﺗﺤﻞ ﻟﻪ ﺍﻟﺰﻛﺎﺓ ‪٥٤ ................................................................................‬‬ ‫‬‫‪ ٤٦‬ ﺍﻟﻤﺤﺘﺮﻑ‬ ‫‪ ٤٧‬ ﺣﺮﻣﺔ ﺇﻋﻄﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻟﻠﻐﻨﻲ ﻭﺍﻟﻤﺘﺄﺛﻞ ‬ ‫ﻣﺎﻻ ‪٥٥.....................................................................................‬‬ ‫>د   ‪ 8_ A‬ا ة و ‪8- Y>T‬‬ ‫‪ ٤٨‬ ﻣﻘﺪﺍﺭ ﻣﺎ ﺗﺠﺐ ﺑﻪ ﺍﻟﺰﻛﺎﺓ ‪٥٨ .................................................................................................................‬‬ ‫‪ ٤٩‬ ﺇﺳﻘﺎﻁ ﺍﻟﺰﻛﺎﺓ ﻋﻤﺎ ﺩﻭﻥ ﺧﻤﺴﺔ ﺃﻭﺳﻖ ‪٥٩...........................................................................................‬‬ ‫‪ ٥٠‬ ﺣﺪ ﺍﻟﻮﺳﻖ ﻭﺍﻟﺼﺎﻉ ﻭﺍﻟﻤﺪ ‪٦٠ ................................................................................................................‬‬ ‫‪ ٥١‬ ﻣﻘﺎﺩﻳﺮ ﺑﻌﺾ ﺍﻟﻤﻜﺎﻳﻴﻞ ‪٦١ ......................................................................................................................‬‬ ‫‪ ٥٢‬ ﻓﻲ ﺇﺳﻘﺎﻁ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺍﻟﻠﺆﻟﺆ ﻭﺍﻟﺠﻮﻫﺮ ﻭﺍﻟﻌﻨﺒﺮ ‪٦٣ .........................................................................‬‬ ‫‪ ٥٣‬ ﺇﺳﻘﺎﻁ ﺍﻟﺼﺪﻗﺔ ﻋﻦ ﺍﻟﺨﻀﺮ ﻭﺍﻟﻔﻮﺍﻛﻪ ‪٦٤ ...........................................................................................‬‬ ‫‪ ٥٤‬ ﺍﻷﺧﺬ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻓﻮﻕ ﺍﻟﻐﻠﺔ ﻟﻠﻜﻔﺎﻳﺔ ‪٦٥.............................................................................................‬‬ ‫‪ ٥٥‬ ﻛﻤﻴﺔ ﺯﻛﺎﺓ ﺍﻟﺤﺒﻮﺏ ﺣﺴﺐ ﺍﻟﺴﻘﻲ ‪٦٥.................................................................................................‬‬ ‫‪ E‬أم إ]اج ا ة‬ ‫‪ ٥٦‬ ﻣﺎ ﻳﻨﺪﺏ ﻟﻤ ‬ ‫ﺨﺮﺝ ﺯﻛﺎﺓ ﺍﻟﺤﺒﻮﺏ ‪٦٩.....................................................................................................‬‬ ‫‬ ‫‪ ٥٧‬ ﺇﺧﺮﺍﺝ ﺯﻛﺎﺓ ﺍﻟﺤﺒﻮﺏ ﻣﻦ ﻏﻴﺮﻫﺎ ‪٦٩.....................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪464‬‬ ‫‪ ٥٨‬ ﻓﻲ ﺍﻟﺨﺮﺹ ‪٧٠ ........................................................................................................................................‬‬ ‫‪ ٥٩‬ ﻭﻗﺖ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺤﺒﻮﺏ ﺍﻟﺴﺘﺔ ‪٧٣......................................................................................‬‬ ‫‪ ٦٠‬ ﻣﻦ ﻣﺎﺕ ﻗﺒﻞ ﺇﺩﺭﺍﻙ ﻏﻠﺘﻪ ‪٧٥ .................................................................................................................‬‬ ‫أم ]; _‪ NG G‬و‪ah‬‬ ‫‪ ٦١‬ ﺗﻠﻒ ﺍﻟﻐﻠﺔ ﺑﻌﺪ ﻭﺟﻮﺏ ﺍﻟﺤﻖ ﻓﻴﻬﺎ ‪٧٧ ................................................................................................‬‬ ‫‪ ٦٢‬ ﺍﺟﺘﻴﺎﺡ ﺍﻟﺰﻛﺎﺓ ﺑﻌﺪ ﺇﺧﺮﺍﺟﻬﺎ ‪٧٨............................................................................................................‬‬ ‫‪ ٦٣‬ ﻣﻦ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﻤﻀﻴﻊ ‪٧٨............................................................................................................‬‬ ‫‪ ٦٤‬ ﺍﻟﻀﻤﺎﻥ ﺑﺎﻟﻤﺨﺎﻟﻔﺔ ﻓﻲ ﺗﻨﻔﻴﺬ ﺍﻟﻮﺻﻴﺔ ﺑﺪﻓﻊ ﺍﻟﺰﻛﺎﺓ ‪٧٩ ....................................................................‬‬ ‫‪ ٦٥‬ ﻣﻦ ﺭﺃﻯ ﻋﻨﺎﺀ ﻏﻠﺘﻪ ﺃﻛﺜﺮ ﻣﻦ ﻗﻴﻤﺘﻬﺎ ‪٨٠ ..............................................................................................‬‬ ‫‪ ٦٦‬ ﺇﺫﺍ ﺿﻴﻊ ﺯﺭﻋﻪ ﺑﻌﺪ ﺍﻹﺩﺭﺍﻙ ﻭﻟﻢ ﻳﺤﺼﺪﻩ ‪٨١ ....................................................................................‬‬ ‫‪ ٦٧‬ ﻛﻴﻔﻴﺔ ﺣﺴﺎﺏ ﺍﻟﺰﻛﺎﺓ ﺑﻌﺪ ﺑﻴﻊ ﺍﻟﻤﺤﺼﻮﻝ ‪٨٢ ...................................................................................‬‬ ‫‪$O E‬ن ‪ E‬ا ة و‪ E‬ﻻ ‪$O‬ن‬ ‫‪ ٦٨‬ ﻓﻴﻤﻦ ﻻ ﻳﻌﻄﻴﻬﻢ ﺍﻟﻤﺰﻛﻲ ﺍﻟﺰﻛﺎﺓ ﻭﻣﻦ ﻳﻌﻄﻴﻬﻢ ‪٨٣..........................................................................‬‬ ‫‪ ٦٩‬ ﺇﻋﻄﺎﺅﻫﺎ ﻋﻴﺎﻝ ﺍﻟﻔﻘﻴﺮ ﺃﻭ ﺍﻟﻐﻨﻲ ‪٨٣......................................................................................................‬‬ ‫‪ ٧٠‬ ﻣﺘﻰ ﺗﻌﻄﻰ ﺍﻟﺰﻛﺎﺓ ﻟﻤﻦ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻬﻢ؟ ‪٨٤ ........................................................................................‬‬ ‫‪ ٧١‬ ﻻ ﺗﻌﻄﻰ ﺍﻟﺰﻛﺎﺓ ﻟﺪﻓﻊ ﺧﺼﻮﻣﺔ ﻋﻠﻰ ﺍﻟﻤﺰﻛﻲ ‪٨٥ .............................................................................‬‬ ‫‪ ٧٢‬ ﻣﺪﻯ ﺟﻮﺍﺯ ﺇﻋﻄﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻟﻠﺠﺪ ﻭﺍﻟﺠﺪﺓ ﻭﺍﻟﻤﻮﺍﻟﻲ ‪٨٥ ....................................................................‬‬ ‫‪ ٧٣‬ ﺇﻋﻄﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻟﻠﺼﺒﻲ ﻭﺍﻟﻴﺘﻴﻢ ‪٨٦ .........................................................................................................‬‬ ‫‪ ٧٤‬ ﺻﺮﻑ ﺍﻟﻔﻘﻴﺮ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺷﺮﺍﺀ ﺍﻷﺻﻮﻝ ‪٨٧.......................................................................................‬‬ ‫‪ ٧٥‬ ﻫﻞ ﻳﺠﻮﺯ ﻟﻠﻤﺮﺃﺓ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻟﺰﻭﺟﻬﺎ ﻭﺃﻭﻻﺩﻫﺎ؟ ‪٨٧.....................................................................‬‬ ‫‪ ٧٦‬ ﺇﻋﻄﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻟﻔﻘﻴﺮ ﻋﺎﺹ ‪٨٨................................................................................................................‬‬ ‫‪ ٧٧‬ ﻣﻨﻊ ﺍﻟﺬﻣﻲ ﺻﺪﻗﺎﺕ ﺍﻟﻤﺴﻠﻤﻴﻦ ‪٨٨.....................................................................................................‬‬ ‫‪ ٧٨‬ ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺃﻣﻮﺍﻝ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺓ ‪٨٩ ...............................................................................‬‬ ‫ﺃﺭﺿﺎ ﻣﻦ ﺃﺭﺽ ﺍﻟﻌﺸﺮ ‪٩١ ..............................................................................‬‬ ‫‪ ٧٩‬ ﻓﻲ ﺫﻛﺮ ﺍﻟﺬﻣﻲ ﻳﺰﺭﻉ ‬ ‫‪465‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٨٠‬ ﺻﺮﻓﻬﺎ ﻓﻲ ﺑﻨﺎﺀ ﺑﺮﻭﺝ ﺍﻟﺒﻠﺪ‪ ،‬ﺃﻭ ﻟﻠﺘﺰﻭﻳﺞ ‪٩٢ ......................................................................................‬‬ ‫‪ ٨١‬ ﻣﻨﻊ ﺍﻟﺼﺪﻗﺔ ﻋﻤﻦ ﻟﻪ ﻗﻮﺓ ﻟﻜﺴﺒﻬﺎ ‪٩٢ ..................................................................................................‬‬ ‫‪ ٨٢‬ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻟﻠﻤﺤﺘﺎﺝ ﻟﻠﺴﻼﺡ ﻭﺍﻟﺨﻴﻞ ‪٩٣ .........................................................................................‬‬ ‫‪ ٨٣‬ ﺃﺻﻨﺎﻑ ﺃﺧﺮﻯ ﻻ ﺗﻌﻄﻰ ﻟﻬﻢ ﺍﻟﺰﻛﺎﺓ ‪٩٤.............................................................................................‬‬ ‫‪ ٨٤‬ ﻣﺪﻯ ﺟﻮﺍﺯ ﺇﻋﻄﺎﺀ ﺍﻟﻤﺨﺎﻟﻒ ﻟﻠﻤﺬﻫﺐ ‪٩٤.........................................................................................‬‬ ‫‪ ٨٥‬ ﺍﻟﻀﺎﺑﻂ ﺍﻟﺼﺤﻴﺢ ﻟﻺﻋﻄﺎﺀ ﻭﻋﺪﻣﻪ ‪٩٦................................................................................................‬‬ ‫‪ ٨٦‬ ﺇﻋﻄﺎﺀ ﺍﻟﺰﻭﺟﺔ ﺯﻛﺎﺗﻬﺎ ﻟﺰﻭﺟﻬﺎ ﺛﻢ ﺩﻓﻌﻬﺎ ﻋﻦ ﺣﻠ ‪‬ﻴﻬﺎ ‪١٠٠ ................................................................‬‬ ‫‪ ٨٧‬ ﺩﻓﻊ ﺍﻟﺮﺟﻞ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺯﻭﺟﺘﻪ‪ ،‬ﺛﻢ ﺃﺧﺬﻫﺎ ﻟﻔﻘﺮﻩ ‪١٠٠ .....................................................................‬‬ ‫‪ ٨٨‬ ﺇﺧﺮﺍﺟﻬﺎ ﻓﻲ ﻟﻮﺍﺯﻡ ﺯﻭﺟﺎﺗﻪ ‪١٠٠ ...........................................................................................................‬‬ ‫‪ ٨٩‬ ﺷﺮﺍﺀ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﻤﻌﻄﺎﺓ ﻟﻪ ‪١٠١ ............................................................................................................‬‬ ‫‪ ٩٠‬ ﺇﺭﺳﺎﻝ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺃﺭﺽ ﺍﻟﺸﺮﻙ ﺇﻟﻰ ﻓﻘﺮﺍﺀ ﺍﻟﻤﺴﻠﻤﻴﻦ ‪١٠١ ...............................................................‬‬ ‫‪ ٩١‬ ﺇﻋﻄﺎﺀ ﺯﻛﺎﺓ ﻣﺎﻝ ﺍﻟﻐﻴﺮ ﻟﻤﻦ ﻳﻌﻮﻟﻬﻢ ‪١٠٢ ..............................................................................................‬‬ ‫‪ ٩٢‬ ﺣﻜﻢ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﺑﻌﺪ ﺣﺴﻢ ﺍﻟﻨﻔﻘﺎﺕ ‪١٠٢ .....................................................................................‬‬ ‫‪ ٩٣‬ ﺇﻋﻄﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻟﻠﻮﺍﻟﺪﻳﻦ ‪١٠٣....................................................................................................................‬‬ ‫‪ ٩٤‬ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﻌﻄﻰ ﺍﻟﻔﻘﻴﺮ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ‪١٠٤ ............................................................................................‬‬ ‫  ‪ 8/ A‬ا ة و‪ )h‬ا‪ a‬ﱠ‪8- R‬‬ ‫‬ ‫ﺇﺟﻤﺎﻻ ‪١٠٨........................................................................................‬‬ ‫‪ ٩٥‬ ﺍﻷﺻﻨﺎﻑ ﺍﻟﻮﺍﺟﺐ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ‬ ‫‪ ٩٦‬ ﺍﻟﺤﺒﻮﺏ ﺍﻟﻮﺍﺟﺐ ﻓﻴﻬﺎ ﺍﻟﺰﻛﺎﺓ ‪١١٠ .........................................................................................................‬‬ ‫‪ ٩٧‬ ﺿﻢ ﺍﻟﺤﺒﻮﺏ ﺑﻌﻀﻬﺎ ﻟﺒﻌﺾ ‪١١٢ ..........................................................................................................‬‬ ‫‪ ٩٨‬ ﺿﻢ ﺍﻟﺬﻫﺐ ﻟﻠﻔﻀﺔ ﻛﻌﻜﺴﻪ ‪١١٣ ..........................................................................................................‬‬ ‫‪ ٩٩‬ ﺻﻔﺔ ﺿﻢ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﻣﺴﺎﺋﻠﻬﺎ ‪١١٤............................................................................................‬‬ ‫‪ ١٠٠‬ ﺇﺣﺪﺍﻫﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻏﻴﺮ ﻗﺎﺻﺮ ﻋﻦ ﺍﻟﻨﺼﺎﺏ ‪١١٤...................................‬‬ ‫‪ ١٠١‬ ﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﻳﻘﺼﺮ ﻛﻞ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻋﻦ ﺍﻟﻨﺼﺎﺏ ‪١١٥...........................................................‬‬ ‫‪ ١٠٢‬ ﺛﺎﻟﺜﻬﺎ‪ :‬ﺇﻥ ﻛﻤﻞ ﺍﻟﻨﺼﺎﺏ ﻣﻊ ﺃﺣﺪﻫﻤﺎ ﻭﻗﺼﺮ ﻋﻨﻪ ﺍﻵﺧﺮ ‪١١٨ .......................................................‬‬ ‫‪ ١٠٣‬ ﺿﻢ ﺍﻟﺸﻌﻴﺮ ﻟﻠﺒﺮ ﻭﻋﻜﺴﻪ ﻛﺎﻟﻨﻘﺪﻳﻦ ‪١٢٠ ...........................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪466‬‬ ‫‪ ١٠٤‬ ﺣﻤﻞ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ‪١٢١ .........................................................................‬‬ ‫‪ ١٠٥‬ ﺿﻢ ﺍﻟﺮﺩﻱﺀ ﻟﻠﺠﻴﺪ ﻟﺘﻜﻤﻴﻞ ﺍﻟﻨﺼﺎﺏ ‪١٢٢ .........................................................................................‬‬ ‫‪ ١٠٦‬ ﺯﻛﺎﺓ ﺛﻤﺮﺓ ﺍﻟﻨﺨﻞ ﻭﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﻨﺨﻞ ﻳﺨﺮﺝ ﺍﻟﺘﻤﺮ ﺍﻟﺮﺩﻱﺀ ﻭﺍﻟﺠﻴﺪ ‪١٢٣....................................‬‬ ‫‪ ١٠٧‬ ﺗﺤﺮﻳﻢ ﺍﻧﺘﻔﺎﻉ ﺍﻟﻤﺰﻛﻲ ﺑﺎﻟﺰﻛﺎﺓ ﻓﻲ ﻧﻔﻘﺔ ﻭﺍﺟﺒﺔ ﻭﻧﺤﻮﻫﺎ ‪١٢٤ ........................................................‬‬ ‫وط إ]اج ا ة‬ ‫‪ ١٠٨‬ ﻓﻲ ﺷﺮﻭﻁ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ‪١٢٥ ...............................................................................................................‬‬ ‫‪ ١٠٩‬ ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﻨﺼﺎﺏ ‪١٢٥ ...........................................................................................................................‬‬ ‫‪ ١١٠‬ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻤﻠﻚ ‪١٢٥ ..................................................................................................................................‬‬ ‫‪ ١١١‬ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﻠﻚ ﺑﺬﻣﺔ ﺍﻟﻐﻴﺮ ‪١٢٧.............................................................................................................‬‬ ‫‪ ١١٢‬ ﻣﺎ ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺼﺪﻕ ﺃﺧﺬﻩ ‪١٢٨........................................................................................................‬‬ ‫‪ ١١٣‬ ﻣﺎ ﻻ ﻳﺆﺧﺬ ﻓﻲ ﺯﻛﺎﺓ ﺍﻷﻧﻌﺎﻡ ‪١٣٠........................................................................................................‬‬ ‫‪ ١١٤‬ ﺗﺴﺎﻭﻱ ﺃﺣﻜﺎﻡ ﺍﻷﻧﻌﺎﻡ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ‪١٣٣ ...............................................................................................‬‬ ‫‪ ١١٥‬ ﺍﻟﻨﻬﻲ ﻋﻦ ﺇﺧﺮﺍﺝ ﺍﻟﺮﺩﻱﺀ ﻟﻠﺰﻛﺎﺓ ‪١٣٤.................................................................................................‬‬ ‫‪ ١١٦‬ ﺇﺧﺮﺍﺝ ﺍﻷﺟﻮﺩ ﻟﻠﺰﻛﺎﺓ ‪١٣٦ ....................................................................................................................‬‬ ‫‪ ١١٧‬ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺪﻳﺎﻥ ﻣﻤﻦ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﺧﺬ ﺍﻟﺤﻖ ﻣﻨﻪ ‪١٣٩ ..............................................................‬‬ ‫‪ ١١٨‬ ﺃﺛﺮ ﺍﻟﻬﺒﺔ ﻋﻠﻰ ﺍﻟﺰﻛﺎﺓ ‪١٣٩ .....................................................................................................................‬‬ ‫‪ ١١٩‬ ﺍﺣﺘﺴﺎﺏ ﺟﻤﻴﻊ ﻣﺎﻟﻪ ﻓﻲ ﺍﻟﺰﻛﺎﺓ ﺇﻻ ﻣﺎ ﻫﻠﻚ ‪١٤٠ ............................................................................‬‬ ‫‪ ١٢٠‬ ﻣﻦ ﻣﻠﻚ ‬ ‫ﻣﺎﻻ ﻟﻢ ﻳﻌﻠﻢ ﺑﻪ ‪١٤٠ ..............................................................................................................‬‬ ‫‪ ١٢١‬ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺎﻟﻚ ﻣﺠﻨﻮ ﻧﺎ ﺃﻭ ‬ ‫ﻃﻔﻼ ‪١٤٠ .................................................................................................‬‬ ‫‪ ١٢٢‬ ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺤﻮﻝ ‪١٤١..............................................................................................................................‬‬ ‫‪ ١٢٣‬ ﺣﻜﻢ ﺯﻛﺎﺓ ﺍﻟﻤﺎﻝ ﻳﺒﺎﻉ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﺤﻮﻝ ﺃﻭ ﻗﺒﻠﻪ ‪١٤١..................................................................‬‬ ‫‪ ١٢٤‬ ﺷﻤﻮﻝ ﺍﻟﺰﻛﺎﺓ ﻟﻤﺎ ﺃﻧﻔﻘﻪ ﻣﻦ ﻣﺎﻟﻬﺎ ﺑﻌﺪ ﺍﻟﺤﻮﻝ ‪١٤٢ .........................................................................‬‬ ‫‪ ١٢٥‬ ﻣﻮﻗﻊ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺍﻷﺻﻞ ﻓﻲ ﺿﻮﺀ ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﺤﻮﻝ ‪١٤٢ ............................................................‬‬ ‫‪ ١٢٦‬ ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﻣﺎ ﻟﻢ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﻔﺎﺋﺪﺓ ‪١٤٦ .............................................................................................‬‬ ‫‪ ١٢٧‬ ﺍﻟﺘﻮﻗﻴﺖ ﻗﺒﻞ ﻛﻤﺎﻝ ﺍﻟﺤﻮﻝ ‪١٤٧..........................................................................................................‬‬ ‫‪467‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ١٢٨‬ ﺍﻟﻌﺒﺮﺓ ﻓﻲ ﺍﻟﺤﻮﻝ ﺑﺄﻭﻟﻪ ﻭﺁﺧﺮﻩ ﻻﻛﺘﻤﺎﻝ ﺍﻟﻨﺼﺎﺏ ‪١٥٠ ..................................................................‬‬ ‫‪ ١٢٩‬ ﻣﺜﺎﻝ ﻭﺭﻭﺩﻫﺎ ﻋﻠﻰ ﻣﺎ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﻔﺎﺋﺪﺓ ‪١٥١.....................................................................................‬‬ ‫اﻻ‪a''Z‬م _‪a‬ل ا`‪ e‬وأم ا‪a‬ل ا‪'`a‬ك‬ ‫‪ ١٣٠‬ ﺃﺣﻜﺎﻡ ﺍﻻﺳﺘﺘﻤﺎﻡ ﺑﻤﺎﻝ ﺍﻟﺸﺮﻳﻚ ﻟﺪﻓﻊ ﺍﻟﺰﻛﺎﺓ ‪١٥٣ .........................................................................‬‬ ‫‪ ١٣١‬ ﺍﺳﺘﺘﻤﺎﻡ ﺍﻟﺮﺟﻞ ﺑﻤﺎﻝ ﺻﻐﺎﺭﻩ ﻭﺣﺎﻻ ﺗﻪ ‪١٥٥ ......................................................................................‬‬ ‫‪ ١٣٢‬ ﺯﻛﺎﺓ ﺍﻟﺸﺮﻛﺎﺀ ﻭﺿﻢ ﺍﻷﻧﺼﺒﺎﺀ ‪١٥٦ ......................................................................................................‬‬ ‫‪ ١٣٣‬ ﺍﻟﺨﻠﻄﺔ ﻓﻲ ﺃﻣﻮﺍﻝ ﺍﻟﺸﺮﻛﺎﺀ ‪١٥٨ .........................................................................................................‬‬ ‫‪ ١٣٤‬ ﻓﻲ ﺫﻛﺮ ﺯﻛﺎﺓ ﺍﻟﺨﻠﻂ ‪١٦١.......................................................................................................................‬‬ ‫‪ ١٣٥‬ ﺻﻔﺔ ﺍ ﻟ ﺨﻠﻄﺔ ﻭﺷﺮﻭﻃﻬﺎ ‪١٦٣ ...............................................................................................................‬‬ ‫‪ ١٣٦‬ ﺯﻛﺎﺓ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ ﺑﻴﻦ ﻣﺴﻠﻢ ﻭﺫﻣﻲ ‪١٦٦ ....................................................................................‬‬ ‫‪ ١٣٧‬ ﺯﻛﺎﺓ ﺍﻟﺸﺮﻳﻚ ﻓﻲ ﺍﻟﻤﺎﻝ ‪١٦٩ ...............................................................................................................‬‬ ‫‪ ١٣٨‬ ﻓﻴﻤﺎ ﺇﺫﺍ ﻟﻢ ﻳﻮﺟﺪ ﺍﻟﺴﻦ ﺍﻟﺬﻱ ﻳﺠﺐ ﻓﻲ ﺍﻟﻤﺎﻝ ‪١٦٩ .....................................................................‬‬ ‫‪ ١٣٩‬ ﺯﻛﺎﺓ ﺍﻟﻤﺎﻝ ﺍﻟﻤﺸﺘﺮﻙ ﻓﻲ ﺯﺭﺍﻋﺘﻴﻦ ‪١٧١ .............................................................................................‬‬ ‫‪ ١٤٠‬ ﻛﻴﻔﻴﺔ ﺗﺰﻛﻴﺔ ﺍﻟﺰﺭﺍﻋﺔ ﺍﻟﻤﺸﺘﺮﻛﺔ ‪١٧٢......................................................................................................‬‬ ‫ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍ ﻟﺨﻠﻴﻄﻴﻦ ‪١٧٢.................................................................................................‬‬ ‫‪ ١٤١‬ ﺇﺧﺮﺍﺝ ‬ ‫‪ ١٤٢‬ ﺇﻋﻄﺎﺀ ﺯﻛﺎﺓ ﺍﻟﺸﺮﻳﻚ ﻟﺸﺮﻳﻜﻪ ‪١٧٥.......................................................................................................‬‬ ‫‪ ١٤٣‬ ﺻﻔﺔ ﺇﺧﺮﺍﺟﻬﺎ ﻣﻦ ﺍ ﻟﻤﺸﺎﻉ ‪١٧٦...........................................................................................................‬‬ ‫‪ ١٤٤‬ ﺃﺛﺮ ﺧﻠﻂ ﻣﺎﻝ ﺍﻟﺰﻭﺟﻴﻦ ﻓﻲ ﻧﺼﺎﺏ ﺍﻟﺰﻛﺎﺓ ‪١٧٩ ...............................................................................‬‬ ‫‪ ١٤٥‬ ﺣﻜﻢ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺤﻘﻮﻕ ﺍﻟﻤﺘﻨﺎﺯﻉ ﻓﻴﻬﺎ ‪١٨٠...........................................................................‬‬ ‫‪ ١٤٦‬ ﺍﻟﺤﻜﻢ ﻓﻴﻤﺎ ﻧﺒﺖ ﺑﻌﺪ ﺍﻟﺤﺼﺎﺩ ‪١٨٠....................................................................................................‬‬ ‫‪ ١٤٧‬ ﺍﺣﺘﺴﺎﺏ ﺯﻛﺎﺓ ﻣﺎ ﺃﻛﻞ ﻗﺒﻞ ﺍﻟﺠﺬﺍﺫ ﺃﻭ ﺍﻟﺤﺼﺎﺩ ‪١٨١ .......................................................................‬‬ ‫‪ ١٤٨‬ ﺍﻟﺰﻛﺎﺓ ﺣﻖ ﺍﻷﺭﺽ ﺃﻭ ﺍﻟﺰﺭﻉ ‪١٨١ .......................................................................................................‬‬ ‫‪ ١٤٩‬ ﻭﺟﻮﺏ ﺍﻟﻌﺸﺮ ﻓﻲ ﺃﺭﺽ ﺍﻟﺨﺮﺍﺝ ‪١٨٢................................................................................................‬‬ ‫‪ ١٥٠‬ ﺍﻟﻌﺎﻣﻞ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻣﻮﻗﻔﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ‪١٨٤....................................................................................‬‬ ‫‪ ١٥١‬ ﺍﻷﺭﺽ ﻳﺴﺘﺄﺟﺮﻫﺎ ﺍﻟﻤﺮﺀ ﻭﻳﺰﺭﻋﻬﺎ ‪١٨٦ .............................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪468‬‬ ‫‪ ١٥٢‬ ﻛﻴﻔﻴﺔ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﺍﻟﺨﻠﻄﺔ ‪١٨٧ .................................................................................................‬‬ ‫‪ ١٥٣‬ ﺍﻟﺸﺮﺍﻛﺔ ﺃﻧﺼﺎﻓﺎ ﻓﻲ ﺍﻟﺤﺮﺙ ‪١٨٧ ........................................................................................................‬‬ ‫‪ ١٥٤‬ ﻣﻨﻊ ﺇﻋﻄﺎﺀ ﺍﻟﺸﺮﻳﻚ ﺯﻛﺎﺗﻪ ﻟﺸﺮﻳﻜﻪ ‪١٨٨ ............................................................................................‬‬ ‫ا ة وا‪AP‬‬ ‫‪ ١٥٥‬ ﻏﺎﺻﺐ ﺍﻟﺰﺭﻉ ﻭﻣﻮﻗﻔﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ‪١٩٠ ...............................................................................................‬‬ ‫ﺃﺭﺿﺎ ﻓﺤﺮﺛﻬﺎ ﺑﺒﺬﺭﻩ ‪١٩١...................................................................................................‬‬ ‫‪ ١٥٦‬ ﻣﻦ ﻏﺼﺐ ‬ ‫ﺃﺭﺿﺎ ﺑﺈﺫﻥ ﺭﺑﻬﺎ ‪١٩٢ ..........................................................................................................‬‬ ‫‪ ١٥٧‬ ﻣﻦ ﺣﺮﺙ ‬ ‫ا ة ‪ ./‬ل ا') وا‪$- a‬ن وا‪.=P‬‬ ‫‪ ١٥٨‬ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻤﺠﻨﻮﻥ ‪١٩٣ ...............................................................................................‬‬ ‫‪ ١٥٩‬ ﻣﻦ ﻳﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺍﻟﻴﺘﻴﻢ ‪١٩٤ .........................................................................................................‬‬ ‫‪ ١٦٠‬ ﻛﻴﻔﻴﺔ ﺇﻋﻄﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻟﻠﻴﺘﻴﻢ ‪١٩٥ ..............................................................................................................‬‬ ‫‪ ١٦١‬ ﺇﺧﺮﺍﺝ ﺍﻟﻮﺻﻲ ﺯﻛﺎﺓ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪١٩٦ ...................................................................................................‬‬ ‫‪ ١٦٢‬ ﺻﻮﺭ ﻣﺘﻨﻮﻋﺔ ﻹﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﺼﺒﻲ ‪١٩٧ ..................................................................‬‬ ‫‪ ١٦٣‬ ﺣﻠﻲ ﺍﻟﻴﺘﻴﻢ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﻭﺯﻧﻪ ‪١٩٨ ..............................................................................................‬‬ ‫‪ ١٦٤‬ ﻛﺮﺍﻫﺔ ﺗﺄﺧﻴﺮ ﺯﻛﺎﺓ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪١٩٩ .......................................................................................................‬‬ ‫ﺍﻟﻮﺻﻲ ﻣﻦ ﺯﻛﺎﺓ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪٢٠٠ ....................................................................................‬‬ ‫‬‫‪ ١٦٥‬ ﺣﻜﻢ ﺃﺧﺬ‬ ‫ا ة ‪ ./‬ل ا‪ AH‬وا=‪0‬‬ ‫‪ ١٦٦‬ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﻐﺎﺋﺐ ‪٢٠١ ...................................................................................................................‬‬ ‫‪ ١٦٧‬ ﺩﻓﻊ ﺍﻟﻮﻛﻴﻞ ﺍﻟﺰﻛﺎﺓ ﺑﺈﺫﻥ ﺍﻟﻐﺎﺋﺐ ‪٢٠٢ .................................................................................................‬‬ ‫‪ ١٦٨‬ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻠﻐﺎﺋﺐ ﻭﻛﻴﻞ ‪٢٠٢ ............................................................................................................‬‬ ‫‪ ١٦٩‬ ﻻ ﺯﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻮﻛﻴﻞ ﺑﺎﻟﺒﻴﻊ ‪٢٠٢ ..........................................................................................................‬‬ ‫‪ ١٧٠‬ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﻌﺒﺪ ‪٢٠٣ ......................................................................................................................‬‬ ‫ا ة ‪ ./‬ل ا‪ .B‬وا‪Aa‬‬ ‫‪ ١٧١‬ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﻣ ﻦ ﺩﻭﻥ ﺍﻟﺬﻣﻲ ‪٢٠٦...................................................................................................‬‬ ‫‪469‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ١٧٢‬ ﻻ ﺟﺰﻳﺔ ﻋﻠﻰ ﻣﻦ ﺩﻭﻥ ﺍﻟﺬﻣﻲ ‪٢٠٧ ....................................................................................................‬‬ ‫‪ ١٧٣‬ ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﻧﺼﺎﺭﻯ ﺍﻟﻌﺮﺏ ‪٢٠٧ .....................................................................................................‬‬ ‫‪ ١٧٤‬ ﻣﻦ ﺍﻧﺘﻘﻞ ﺇﻟﻰ ﻧﺼﺎﺭﻯ ﺍﻟﻌﺮﺏ ‪٢٠٨ ....................................................................................................‬‬ ‫‪ ١٧٥‬ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻣﺎﻝ ﺍﻟﻤﻜﺎﺗﺐ ‪٢٠٩...............................................................................................................‬‬ ‫‪ t6$‬د‪ +/‬ا ة وأ‪8‬‬ ‫‪ ١٧٦‬ ﺗﻮﻗﻴﺖ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ‪٢١٠ ..........................................................................................................................‬‬ ‫‪ ١٧٧‬ ﺍﻟﺘﺤﻘﻴﻖ ﻓﻲ ﺍﻟﺘﻮﻗﻴﺖ ﻓﻲ ﺍﻟﺸﻬﺮ ‪٢١٢ ................................................................................................‬‬ ‫‪ ١٧٨‬ ﻻ ﺗﻮﻗﻴﺖ ﻣﻦ ﻏﺮﺓ ﺍﻟﺸﻬﺮ ‪٢١٣.............................................................................................................‬‬ ‫‪ ١٧٩‬ ﺇﺫﺍ ﺗﻠﻒ ﺍﻟﻤﺎﻝ ﻓﻲ ﺷﻬﺮ ﺍﻟﺘﻮﻗﻴﺖ ‪٢١٤ ...............................................................................................‬‬ ‫‪ ١٨٠‬ ﺍﻟﺘﻮﻗﻴﺖ ﻣﻦ ﺃﻭﻝ ﺍﻟﺸﻬﺮ ‪٢١٤ ................................................................................................................‬‬ ‫‪ ١٨١‬ ﺗﻮﻗﻴﺖ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻋﻨﺪ ﺍﻟﻨﻈﺎﺭ ‪٢١٥ .....................................................................................................‬‬ ‫‪ ١٨٢‬ ﻣﺴﺎﺋﻞ ﻟﻬﺎ ﻋﻼﻗﺔ ﺑﺎﻟﺘﻮﻗﻴﺖ ‪٢١٧.........................................................................................................‬‬ ‫‪ ١٨٣‬ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﺍﻟﻤﺆﺧﺮﺓ ﺩﻭﻥ ﺯﻳﺎﺩﺓ ‪٢١٧.............................................................................................‬‬ ‫ز ة ا‪0HN‬ة وأ‬ ‫‪ ١٨٤‬ ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ‪٢١٨......................................................................................................................................‬‬ ‫‪ ١٨٥‬ ﺍﻟﺨﻼﻑ ﺍﻟﻔﻘﻬﻲ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ‪٢١٩ ...............................................................................................‬‬ ‫‪ ١٨٦‬ ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻭﺍﻟﻨﺴﻴﺎﻥ ‪٢٢١ ....................................................................................................................‬‬ ‫‪ ١٨٧‬ ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻭﺃﺟﺮﺓ ﺍﻟﻌﻤﺎﻝ ‪٢٢١ ..........................................................................................................‬‬ ‫‪ ١٨٨‬ ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻭﻭﻗﺘﻬﺎ ﻣﻦ ﺍﻟﺸﻬﺮ ‪٢٢٢ ...................................................................................................‬‬ ‫ﺍﻟﺴﻨﺔ ‪٢٢٢ ...................................................................................‬‬ ‫‪ ١٨٩‬ ﻛﻞ ﻓﺎﺋﺪﺓ ﺳﻨﺔ ﻣﺤﻤﻮﻟﺔ ﻋﻠﻰ ﻣﺎﻝ ‪‬‬ ‫‪ ١٩٠‬ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻃﻨﺎﺀ ﺍﻟﻤﺎﺀ ﺑﺤﺴﺐ ﺣﺎﻻﺗﻪ ‪٢٢٤ .........................................................................................‬‬ ‫‪ ١٩١‬ ﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻃﻨﺎﺀ ﺍﻟﻨﺨﻞ ﻭﺍﻟﻤﺎﻝ ‪٢٢٥.....................................................................................................‬‬ ‫‪ ١٩٢‬ ﺍﻻﺗﻔﺎﻕ ﻣﻊ ﺍﻟﻤﺸﺘﺮﻱ ﻟﺰﻛﺎﺓ ﺍﻟﻤﺒﻴﻊ ‪٢٢٧ ...........................................................................................‬‬ ‫‪ ١٩٣‬ ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﻓﻲ ﻣﺎﻝ ﻏﺎﺋﺐ ‪٢٢٧ .........................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪470‬‬ ‫‪ ١٩٤‬ ﺍﻟﻮﻛﻴﻞ ﻭﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ‪٢٢٨ ..................................................................................................................‬‬ ‫‪ ١٩٥‬ ﺯﻛﺎﺓ ﺍﻟﻔﺎﺋﺪﺓ ﺑﻤﺮﻭﺭ ﺍﻟﺤﻮﻝ ‪٢٢٩...........................................................................................................‬‬ ‫‪ ١٩٦‬ ﺍﻟﺤﺪ ﺍﻟﺬﻱ ﺗﺠﺐ ﻓﻴﻪ ﺍﻟﺰﻛﺎﺓ ﺑﺄﺻﻨﺎﻓﻬﺎ ‪٢٢٩......................................................................................‬‬ ‫ا ة ود‪$ /‬ﻻة اﻷ‬ ‫‪ ١٩٧‬ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻟﻺﻣﺎﻡ ﻭﻭﻻﺗﻪ ‪٢٣٣ ...........................................................................................................‬‬ ‫‪ ١٩٨‬ ﺍﻟﺰﻛﺎﺓ ﻟﻺﻣﺎﻡ ﻭﻻ ﻳﺠﺰﺉ ﺃﺩﺍﺅﻫﺎ ﺇﻻ ﻟﻪ ‪٢٣٥ ....................................................................................‬‬ ‫‪ ١٩٩‬ ﻣﺎ ﻳﺠﻮﺯ ﻟﻠﻮﻻﺓ ﻣﻦ ﺃﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻭﻣﺎ ﻻ ﻳﺠﻮﺯ ‪٢٣٦ ........................................................................‬‬ ‫‪ ٢٠٠‬ ﺳﻠﻄﺔ ﺍﻹﻣﺎﻡ ﻓﻲ ﺍﻟﺘﺼﺮﻑ ﻓﻲ ﺃﻣﻮﺍﻝ ﺍﻟﺰﻛﺎﺓ ‪٢٣٧............................................................................‬‬ ‫‪ ٢٠١‬ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻷﺋﻤﺔ ﺍﻟﺠﻮﺭ ‪٢٣٨................................................................................................................‬‬ ‫‪ ٢٠٢‬ ﺃﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻣﻤﻦ ﻟﻢ ﺗﺤﻤﻪ ﺍﻟﺪﻭﻟﺔ ‪٢٤١ ...............................................................................................‬‬ ‫'‪= R‬أ ذ ا‪ a‬ﱢ‪.‬‬ ‫‪ ٢٠٣‬ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻟﺜﻘﺔ ﺃﻭ ﻏﻴﺮ ﺛﻘﺔ ﻟﻴﺴﻠﻤﻬﺎ ﺇﻟﻰ ﺃﻫﻠﻬﺎ ‪٢٤٢ .....................................................................‬‬ ‫‪ ٢٠٤‬ ﻣﺘﻰ ﺗﺒﺮﺃ ﺫﻣﺔ ﺍﻟﻤﺰﻛﻲ ﻭﻻ ﻳﻀﻤﻦ ‪٢٤٢ ...............................................................................................‬‬ ‫‪ ٢٠٥‬ ﻣﻦ ﺗﻌ ‪‬ﻤﺪ ﺩﻓﻌﻬﺎ ﻟﻤﻦ ﻻ ﺗﺤﻞ ﻟﻪ ‪٢٤٥.................................................................................................‬‬ ‫‪ ٢٠٦‬ ﺗﺠﺰﺋﺔ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ‪٢٤٥............................................................................................................................‬‬ ‫‪0‬ى ‪$%‬از  < د‪ +/‬ا ة‬ ‫‪ ٢٠٧‬ ﺗﻌﺠﻴﻞ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻗﺒﻞ ﻭﻗﺘﻬﺎ ‪٢٤٧ .....................................................................................................‬‬ ‫‪ ٢٠٨‬ ﺍﻟﻤﺪﺓ ﺍﻟﺘﻲ ﻳﺴﻤﺢ ﻓﻴﻬﺎ ﺑﺎﻟﺘﻌﺠﻴﻞ ‪٢٤٨ ..............................................................................................‬‬ ‫‪ ٢٠٩‬ ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻤﻘﺪﻡ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ‪٢٥٠........................................................................‬‬ ‫ز ة ا‪$0‬ن‬ ‫‪ ٢١٠‬ ﻛﻴﻔﻴﺔ ﺯﻛﺎﺓ ﺍﻟﺪﻳﻮﻥ ‪٢٥١ ...........................................................................................................................‬‬ ‫‪ ٢١١‬ ﺍﺣﺘﺴﺎﺏ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﻟﻔﻘﻴﺮ ﺯﻛﺎﺓ ‪٢٥١ ................................................................................................‬‬ ‫‪ ٢١٢‬ ﻭﺿﻊ ﻣﻘﺪﺍﺭ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ‪٢٥١ ......................................................................................................‬‬ ‫‪471‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٢١٣‬ ﺃﺛﺮ ﺍﻟﺪﻳﻮﻥ ﻋﻠﻰ ﻭﻋﺎﺀ ﺍﻟﺰﻛﺎﺓ ‪٢٥٢ .......................................................................................................‬‬ ‫‪ ٢١٤‬ ﻣﻨﻊ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻟﻠﺰﻛﺎﺓ ‪٢٥٣ ...........................................................................................................................‬‬ ‫‪ ٢١٥‬ ﺗﺰﻛﻴﺔ ﻣﺎﻟﻪ ﺍﻟﺬﻱ ﻛﻠﻪ ﺩﻳﻮﻥ ‪٢٥٤...........................................................................................................‬‬ ‫ز ة ا‪ab‬ر وأ‬ ‫‪ ٢١٦‬ ﻣﺎ ﻳﺨﺮﺝ ﻗﺒﻞ ﺍﻟﺤﺼﺎﺩ ﺑﻘﺼﺪ ﺍﻟﺰﻛﺎﺓ ‪٢٥٥..........................................................................................‬‬ ‫‪ ٢١٧‬ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ ‪٢٥٦.......................................................................................................................................‬‬ ‫‪ ٢١٨‬ ﻓﻴﻤﺎ ﻳﺴﻘﻰ ﻣﻦ ﺍﻟﺜﻤﺎﺭ ﺑﺎﻟﺰﺟﺮ ﻭﺍﻟﻨﻬﺮ ‪٢٥٨ .......................................................................................‬‬ ‫‪ ٢١٩‬ ﺷﺮﺍﺀ ﺍﻷﺭﺽ ﻭﺍﻟﻨﺨﻞ ﻟﻠﺘﺠﺎﺭﺓ ﻓﺘﺰﺭﻉ ﺍﻷﺭﺽ ﻭﺗﺜﻤﺮ ﺍﻟﻨﺨﻞ ‪٢٦٠..............................................‬‬ ‫‪ ٢٢٠‬ ﻫﻞ ﺗﺴﻘﻂ ﺗﻜﺎﻟﻴﻒ ﺯﻛﺎﺓ ﺍﻟﺰﺭﻉ ‪٢٦١ ...................................................................................................‬‬ ‫‪ ٢٢١‬ ﻓﻲ ﺫﻛﺮ ﺍﻷﺭﺽ ﺗﺨﺮﺝ ﻭﻗﺪ ﺃﺩﺍﻥ ﺻﺎﺣﺒﻬﺎ ‪٢٦١ ...............................................................................‬‬ ‫‪0‬ى ‪$%‬از ‪ ]m‬د‪ +/‬ا ة‬ ‫‪ ٢٢٢‬ ﺗﺄﺧﻴﺮ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ‪٢٦٣ ...........................................................................................................................‬‬ ‫‪ ٢٢٣‬ ﺗﺄﺧﻴﺮﻫﺎ ﻣﻦ ﻏﻴﺮ ﻗﺼﺪ ﻭﺣﻜﻢ ﺿﻤﺎﻧﻬﺎ ﺇﺫﺍ ﻫﻠﻜﺖ ‪٢٦٤...............................................................‬‬ ‫>دم ا ة وأ‪8‬‬ ‫‪ ٢٢٤‬ ﻫﻞ ﺗﺴﻘﻂ ﺍﻟﺰﻛﺎﺓ ﺑﺎﻟﺘﻘﺎﺩﻡ؟ ‪٢٦٨ .........................................................................................................‬‬ ‫‪ ٢٢٥‬ ﺃﺩﺍﺀ ﺑﻌﺾ ﻣﺎ ﺗﺮﺍﻛﻢ ﻋﻠﻴﻪ ﻣﻦ ﺯﻛﺎﺓ ‪٢٦٨ ...........................................................................................‬‬ ‫‬ ‫وا‪ROa‬‬ ‫ا‪.Oa‬‬ ‫‬‫أم ا ة _‪E‬‬ ‫‪ ٢٢٦‬ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﺰﻛﺎﺓ ﺑﻌﺪ ﻗﺒﻀﻬﺎ ﻭﻣﺎ ﻳﻠﺰﻡ ﺍﻟﻄﺮﻓﻴﻦ ﻣﻨﻬﺎ ‪٢٧٠ ............................................................‬‬ ‫‪ ٢٢٧‬ ﺍﻟﻔﻘﻴﺮ ﻳﺼﻴﺮ ﻏﻨ ‪‬ﻴﺎ ﺑﻌﺪ ﻗﺒﻀﻪ ﺍﻟﺰﻛﺎﺓ ‪٢٧١...........................................................................................‬‬ ‫‪ ٢٢٨‬ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﻤﻌﻄﻲ ﻭﺍﻟﻤﻌﻄﻰ ‪٢٧٣.........................................................................................................‬‬ ‫‪ ٢٢٩‬ ﻣﻦ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻟﻔﻘﻴﺮ ﺛﻢ ﺗﺒ ‪‬ﻴﻦ ﻏﻨﺎﻩ ‪٢٧٤ ...........................................................................................‬‬ ‫‪ ٢٣٠‬ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﻟﻔﻘﻴﺮ ﻟﻢ ﻳﺨﺘﺘﻦ ‪٢٧٥ ........................................................................................................‬‬ ‫‪ ٢٣١‬ ﻋﺪﻡ ﺍﺣﺘﺴﺎﺏ ‪‬‬ ‫ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﻓﻘﻴﺮ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ‪٢٧٥ .............................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪472‬‬ ‫‪ ٢٣٢‬ ﻣﻦ ﺷﻚ ﻓﻲ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ‪٢٧٦ .........................................................................................................‬‬ ‫أم ]; _ ة ا‪ <-‬وا‪ab‬ر‬ ‫‪ ٢٣٣‬ ﺇﺧﺮﺍﺝ ﺯﻛﺎﺓ ﺍﻟﻨﺨﻴﻞ ﺑﺎﻟﺒﻼﺩ ﺍﻟﻤﺘﻔﺮﻗﺔ ‪٢٧٧......................................................................................‬‬ ‫‪ ٢٣٤‬ ﺯﻛﺎﺓ ﺍﻟﺜﻤﺎﺭ ﻋﻠﻰ ﻣﻦ ‬ ‫ﺟﺬﻫﺎ ‪٢٧٧........................................................................................................‬‬ ‫) إ]اج ا ة _>‪a‬‬ ‫‪ ٢٣٥‬ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﺑﺎﻟﻘﻴﻤﺔ ‪٢٧٨...................................................................................................................‬‬ ‫‪ ٢٣٦‬ ﺍﻟﻤﻄﺎﻟﺐ ﺑﺰﻛﺎﺓ ﺍﻟﻤﺒﻴﻊ ﺑﺎﻟﺨﻴﺎﺭ ‪٢٧٩ .................................................................................................‬‬ ‫‪ ٢٣٧‬ ﺇﺧﺮﺍﺝ ﺍﻟﻘﻴﻤﺔ ﻓﻲ ﺯﻛﺎﺓ ﺍﻟﺰﺭﻭﻉ ﻭﺍﻟﺜﻤﺎﺭ ‪٢٨٠ ..................................................................................‬‬ ‫إ]اج ا ة ‚  و‪T-% W E‬‬ ‫‪ ٢٣٨‬ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﻏﻴﺮ ﺟﻨﺴﻬﺎ ‪٢٨١....................................................................................................‬‬ ‫ﻃﻌﺎﻣﺎ ﻟﻠﻀﻴﻒ ‪٢٨٢ .....................................................................................................‬‬ ‫‬‫‪ ٢٣٩‬ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫ﻃﻌﺎﻣﺎ ﻟﻠﻔﻘﺮﺍﺀ ‪٢٨٣........................................................................................................‬‬ ‫‬‫‪ ٢٤٠‬ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ‬ ‫‪ ٢٤١‬ ﺇﻃﻌﺎﻡ ﺍﻟﻴﺘﻴﻢ ﻭﺟﻌﻠﻪ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ‪٢٨٥ ..................................................................................................‬‬ ‫‪ ٢٤٢‬ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﺃﻗﻞ ﻣﻦ ﺟﻨﺴﻬﺎ ‪٢٨٥ ....................................................................................................‬‬ ‫‪ ٢٤٣‬ ﺇﺧﺮﺍﺝ ﺍﻟﺤﺐ ﻋﻦ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﻌﻜﺲ ‪٢٨٧......................................................................................‬‬ ‫‪ ٢٤٤‬ ﺍﻟﺸﺮﺍﺀ ﺑﺰﻛﺎﺓ ﺍﻟﻔﻘﻴﺮ ﻟﻤﺼﻠﺤﺘﻪ ﺑﺈﺫﻧﻪ ‪٢٨٨.........................................................................................‬‬ ‫>< ا ة ‪ 0G_ E‬ﻵ] و‪>4'T N‬‬ ‫‪ ٢٤٥‬ ﻧﻘﻞ ﺍﻟﺰﻛﺎﺓ ﺇﻟﻰ ﺑﻠﺪ ﺁﺧﺮ ‪٢٩٠...............................................................................................................‬‬ ‫‪ ٢٤٦‬ ﺗﻌﻔﻒ ﻣﺴﺘﺤﻖ ﺍﻟﺰﻛﺎﺓ ﻋﻦ ﻃﻠﺒﻬﺎ ‪٢٩٢................................................................................................‬‬ ‫ز ة ا‪ .G4‬وأ‬ ‫‪ ٢٤٧‬ ﺣﻜﻢ ﺯﻛﺎﺓ ﺍﻟﺤﻠﻲ ‪٢٩٦ .........................................................................................................................‬‬ ‫‪ ٢٤٨‬ ﺣﺪ ﺯﻛﺎﺓ ﺍﻟﺤﻠﻲ ﻭﻧﺼﺎﺑﻬﺎ ‪٢٩٨ ...........................................................................................................‬‬ ‫‪473‬‬‫ﺍﻟﻔﻬﺮﺱ‬ ‫‪ ٢٤٩‬ ﺍﺷﺘﺮﺍﻁ ﺗﺤﻤﻞ ﺍﻟﺰﻭﺝ ﺯﻛﺎﺓ ﺣﻠﻲ ﺍﻟﺰﻭﺟﺔ ‪٣٠١................................................................................‬‬ ‫‪ ٢٥٠‬ ﺯﻛﺎﺓ ﺍﻟﺤﻠﻲ ﺑﻮﺯﻧﻪ ﺃﻡ ﺑﻘﻴﻤﺘﻪ ‪٣٠١........................................................................................................‬‬ ‫‪ ٢٥١‬ ﻛﻴﻔﻴﺔ ﺯﻛﺎﺓ ﺍﻟﺤﻠﻲ ‪٣٠٤ ..........................................................................................................................‬‬ ‫ز ة ا‪ E0>-‬وأ‪a‬‬ ‫‪ ٢٥٢‬ ﺯﻛﺎﺓ ﺍﻟﻨﻘﺪﻳﻦ ﻭﺑﻴﺎﻥ ﺑﻌﺾ ﺍﻟﻤﻜﺎﻳﻴﻞ ‪٣٠٥ ........................................................................................‬‬ ‫‪ ٢٥٣‬ ﻧﺼﺎﺏ ﺍﻟﻔﻀﺔ ‪٣٠٦ .................................................................................................................................‬‬ ‫‪ ٢٥٤‬ ﺣﻤﻞ ﺍﻟﺬﻫﺐ ﻋﻠﻰ ﺍﻟﻔﻀﺔ ﻭﺍﻟﻨﺼﺎﺏ ‪٣٠٧........................................................................................‬‬ ‫‪ ٢٥٥‬ ﻣﻌﻨﻰ ﺍﻟﻘﻮﻝ ﻓﻲ ﺍﻟﺨﻠﻄﺔ ﻓﻲ ﻏﻴﺮ ﺍﻟﻨﻘﺪﻳﻦ ‪٣١٠................................................................................‬‬ ‫‪ ٢٥٦‬ ﺯﻛﺎﺓ ﺍﻷﻭﺭﺍﻕ ﺍﻟﻨﻘﺪﻳﺔ ‪٣١١ .....................................................................................................................‬‬ ‫‪ ٢٥٧‬ ﺯﻛﺎﺓ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﻘﺮﻭﺵ ‪٣١١ ...............................................................................................................‬‬ ‫ز ة ا'‪ a‬وا' رة و اد _‪ 8‬ا' رة‬ ‫‪ ٢٥٨‬ ﺯﻛﺎﺓ ﺍﻟﺘﻤﺮ ﺍﻟﻤﺴﺘﻐﻞ ﻣﻦ ﻧﺨﻞ ﺍﻟﻐﻴﺮ ‪٣١٦ ........................................................................................‬‬ ‫‪ ٢٥٩‬ ﺯﻛﺎﺓ ﺍﻟﺘﺠﺎﺭﺓ ‪٣١٦ ...................................................................................................................................‬‬ ‫‪ ٢٦٠‬ ﺯﻛﺎﺓ ﺍﻟﺘﻤﺮ ﺍﻟﻤﺘﻌﺎﻗﺪ ﻋﻠﻴﻪ ﻟﻠﺘﺠﺎﺭﺓ‪ ،‬ﺃﻭ ﻟﻸﻛﻞ ‪٣١٨ .........................................................................‬‬ ‫‪ ٢٦١‬ ﺯﻛﺎﺓ ﻣﺎ ﺃﺭﻳﺪ ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ ‪٣١٨ ...............................................................................................................‬‬ ‫‪ ٢٦٢‬ ﺯﻛﺎﺓ ﺍﻟﻌﺮﻭﺽ ﺍﻟﺘﻲ ﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﺘﺠﺎﺭﺓ ‪٣١٩ .......................................................................................‬‬ ‫‪ ٢٦٣‬ ﺗﻐﻴﻴﺮ ﺍﻟﻨﻴﺔ ﻓﻲ ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺇﻟﻰ ﺍﻟﺘﺠﺎﺭﺓ ﻭﺍﻟﻌﻜﺲ ‪٣٢١.................................................‬‬ ‫‪ ٢٦٤‬ ﺯﻛﺎﺓ ﺗﺠﺎﺭﺓ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ‪٣٢٤ ........................................................................................................‬‬ ‫أم ز ة ا‪a‬دن وا ز‬ ‫‪ ٢٦٥‬ ﺯﻛﺎﺓ ﺍﻟﻤﻌﺎﺩﻥ ﻭﺍﻟﺮﻛﺎﺯ ‪٣٢٥ ...................................................................................................................‬‬ ‫‪ ٢٦٦‬ ﺫﻛﺮ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﺮﻛﺎﺯ ‪٣٢٧................................................................................................‬‬ ‫‪ ٢٦٧‬ ﺯﻛﺎﺓ ﻣﺎ ﻳﺨﺮﺝ ﻣﻦ ﺃﺭﺽ ﺍﻟﻤﻌﺪﻥ ‪٣٢٨.............................................................................................‬‬ ‫‪ ٢٦٨‬ ﻓﻲ ﺫﻛﺮ ﺍﻟﺬﻣﻲ ﻳﺠﺪ ﺍﻟﺮﻛﺎﺯ ‪٣٢٩ ........................................................................................................‬‬ ‫‪ ٢٦٩‬ ﻓﻲ ﺫﻛﺮ ﺯﻛﺎﺓ ﺍﻟﻌﺒﺪ ﻳﺠﺪ ﺍﻟﺮﻛﺎﺯ ‪٣٢٩ .................................................................................................‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻟﺨﺎﻣﺲ‪ :‬ﺍﻟﺰﻛﺎﺓ‬‫‪474‬‬ ‫‪ ٢٧٠‬ ﻓﻲ ﺍﻟﺼﺒﻲ ﻭﺍﻟﻤﺮﺃﺓ ﻳﺠﺪﺍﻥ ﺍﻟﺮﻛﺎﺯ ‪٣٣٠ ............................................................................................‬‬ ‫‪ ٢٧١‬ ﺣﻜﻢ ﺍﻟﺮﻛﺎﺯ ﻳﺠﺪﻩ ﺍﻟﻤﺮﺀ ﻓﻲ ﻣﻠﻚ ﻏﻴﺮﻩ ‪٣٣٠ ................................................................................‬‬ ‫‪ ٢٧٢‬ ﺍﻟﻜﻨﺰ ﻳﻮﺟﺪ ﻓﻲ ﺩﺍﺭ ﺍﻟﺤﺮﺏ ‪٣٣١ ......................................................................................................‬‬ ‫‪ ٢٧٣‬ ﻓﻲ ﺍﻟﻤﻘﺪﺍﺭ ﺍﻟﺬﻱ ﻳﺠﺐ ﻓﻴﻪ ﺍﻟﺨﻤﺲ ﻣﻦ ﺍﻟﺮﻛﺎﺯ ‪٣٣٢ ................................................................‬‬ ‫‪ ٢٧٤‬ ﻭﺟﻮﺏ ﺍﻟﺨﻤﺲ ﻓﻲ ﺭﻛﺎﺯ ﺍﻟﺤﺪﻳﺪ ﻭﺍﻟﻨﺤﺎﺱ ﻭﻏﻴﺮ ﺫﻟﻚ ‪٣٣٣..................................................‬‬ ‫ز ة ا=‪ 4‬وا‪