Zakat

‏ لَيْسَ فِيمَا دُونَ خَمْسِ ذَوْدٍ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خَمْسَةِ أَوْسُقٍ صَدَقَةٌ ‏"

Yahya related to me from Malik from Amr ibn Yahya al-Mazini that his father said that he had heard Abu Said al-Khudri say that the Messenger of Allah (ﷺ) said, "There is no zakat on less than five camels, there is no zakat on less than five awaq (two hundred dirhams of pure silver) and there is no zakat on less than five awsuq (three hundred sa)."

‏ لَيْسَ فِيمَا دُونَ خَمْسَةِ أَوْسُقٍ مِنَ التَّمْرِ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقِيَّ مِنَ الْوَرِقِ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خَمْسِ ذَوْدٍ مِنَ الإِبِلِ صَدَقَةٌ ‏"

Yahya related to me from Malik from Muhammad ibn Abdullah ibn Abd arRahman ibn Abi Sasaca al-Ansari from al-Mazini from his father from Abu Said al-Khudri that the Messenger of Allah (ﷺ) said, "There is no zakat on less than five awsuq of dates, there is no zakat on less than five awaq of silver and there is no zakat on less than five camels."

وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ ‏:‏ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ، كَتَبَ إِلَى عَامِلِهِ عَلَى دِمَشْقَ فِي الصَّدَقَةِ ‏:‏ إِنَّمَا الصَّدَقَةُ فِي الْحَرْثِ وَالْعَيْنِ وَالْمَاشِيَةِ ‏.‏ قَالَ مَالِكٌ ‏:‏ وَلاَ تَكُونُ الصَّدَقَةُ إِلاَّ فِي ثَلاَثَةِ أَشْيَاءَ ‏:‏ فِي الْحَرْثِ وَالْعَيْنِ وَالْمَاشِيَةِ ‏.‏

the produce of ploughed land, gold and silver, and livestock."

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ مُحَمَّدِ بْنِ عُقْبَةَ، مَوْلَى الزُّبَيْرِ ‏:‏ أَنَّهُ سَأَلَ الْقَاسِمَ بْنَ مُحَمَّدٍ عَنْ مُكَاتَبٍ، لَهُ قَاطَعَهُ بِمَالٍ عَظِيمٍ هَلْ عَلَيْهِ فِيهِ زَكَاةٌ فَقَالَ الْقَاسِمُ ‏:‏ إِنَّ أَبَا بَكْرٍ الصِّدِّيقَ لَمْ يَكُنْ يَأْخُذُ مِنْ مَالٍ زَكَاةً حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ ‏.‏ قَالَ الْقَاسِمُ بْنُ مُحَمَّدٍ ‏:‏ وَكَانَ أَبُو بَكْرٍ إِذَا أَعْطَى النَّاسَ أَعْطِيَاتِهِمْ يَسْأَلُ الرَّجُلَ هَلْ عِنْدَكَ مِنْ مَالٍ وَجَبَتْ عَلَيْكَ فِيهِ الزَّكَاةُ فَإِذَا قَالَ ‏:‏ نَعَمْ، أَخَذَ مِنْ عَطَائِهِ زَكَاةَ ذَلِكَ الْمَالِ، وَإِنْ قَالَ ‏:‏ لاَ، أَسْلَمَ إِلَيْهِ عَطَاءَهُ وَلَمْ يَأْخُذْ مِنْهُ شَيْئًا ‏.‏

Yahya related to me from Malik that Muhammad ibn Uqba, the mawla of az Zubayr, asked al-Qasim ibn Muhammad whether he had to pay any zakat on a large sum given to him by his slave to buy his freedom. Al- Qasim said, "Abu Bakr as-Siddiq did not take zakat from anyone's property until it had been in his possession for a year." Al- Qasim ibn Muhammad continued, "When Abu Bakr gave men their allowances he would ask them, 'Do you have any property on which zakat is due?' If they said, 'Yes,' he would take the zakat on that property out of their allowances. If they said, 'No,' he would hand over their allowances to them without deducting anything from them."

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ عُمَرَ بْنِ حُسَيْنٍ، عَنْ عَائِشَةَ بِنْتِ قُدَامَةَ، عَنْ أَبِيهَا، أَنَّهُ قَالَ ‏:‏ كُنْتُ إِذَا جِئْتُ عُثْمَانَ بْنَ عَفَّانَ أَقْبِضُ عَطَائِي سَأَلَنِي ‏:‏ هَلْ عِنْدَكَ مِنْ مَالٍ وَجَبَتْ عَلَيْكَ فِيهِ الزَّكَاةُ قَالَ فَإِنْ قُلْتُ ‏:‏ نَعَمْ أَخَذَ مِنْ عَطَائِي زَكَاةَ ذَلِكَ الْمَالِ، وَإِنْ قُلْتُ ‏:‏ لاَ، دَفَعَ إِلَىَّ عَطَائِي ‏.‏

Yahya related to me from Malik from Urwa ibn Husayn from A'isha bint Qudama that her father said, "When I used to come to Uthman ibn Affan to collect my allowance he would ask me, 'Do you have any property on which zakat is due? 'If I said, 'Yes,' he would deduct the zakat on that property from my allowance, and if I said, 'No,' he would pay me my allowance (in full)."

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، كَانَ يَقُولُ ‏:‏ لاَ تَجِبُ فِي مَالٍ زَكَاةٌ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ ‏.‏

Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say, "Zakat does not have to be paid on property until a year has elapsed over it."

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، أَنَّهُ قَالَ ‏:‏ أَوَّلُ مَنْ أَخَذَ مِنَ الأَعْطِيَةِ الزَّكَاةَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ ‏.‏ قَالَ مَالِكٌ ‏:‏ السُّنَّةُ الَّتِي لاَ اخْتِلاَفَ فِيهَا عِنْدَنَا أَنَّ الزَّكَاةَ تَجِبُ فِي عِشْرِينَ دِينَارًا عَيْنًا كَمَا تَجِبُ فِي مِائَتَىْ دِرْهَمٍ ‏.‏ قَالَ مَالِكٌ ‏:‏ لَيْسَ فِي عِشْرِينَ دِينَارًا نَاقِصَةً بَيِّنَةَ النُّقْصَانِ زَكَاةٌ، فَإِنْ زَادَتْ حَتَّى تَبْلُغَ بِزِيَادَتِهَا عِشْرِينَ دِينَارًا وَازِنَةً فَفِيهَا الزَّكَاةُ، وَلَيْسَ فِيمَا دُونَ عِشْرِينَ دِينَارًا عَيْنًا الزَّكَاةُ، وَلَيْسَ فِي مِائَتَىْ دِرْهَمٍ نَاقِصَةً بَيِّنَةَ النُّقْصَانِ زَكَاةٌ، فَإِنْ زَادَتْ حَتَّى تَبْلُغَ بِزِيَادَتِهَا مِائَتَىْ دِرْهَمٍ وَافِيةً فَفِيهَا الزَّكَاةُ، فَإِنْ كَانَتْ تَجُوزُ بِجَوَازِ الْوَازِنَةِ رَأَيْتُ فِيهَا الزَّكَاةَ دَنَانِيرَ كَانَتْ أَوْ دَرَاهِمَ ‏.‏ قَالَ مَالِكٌ فِي رَجُلٍ كَانَتْ عِنْدَهُ سِتُّونَ وَمِائَةُ دِرْهَمٍ وَازِنَةً وَصَرْفُ الدَّرَاهِمِ بِبَلَدِهِ ثَمَانِيَةُ دَرَاهِمَ بِدِينَارٍ ‏:‏ أَنَّهَا لاَ تَجِبُ فِيهَا الزَّكَاةُ، وَإِنَّمَا تَجِبُ الزَّكَاةُ فِي عِشْرِينَ دِينَارًا عَيْنًا أَوْ مِائَتَىْ دِرْهَمٍ ‏.‏ قَالَ مَالِكٌ فِي رَجُلٍ كَانَتْ لَهُ خَمْسَةُ دَنَانِيرَ مِنْ فَائِدَةٍ أَوْ غَيْرِهَا، فَتَجَرَ فِيهَا فَلَمْ يَأْتِ الْحَوْلُ حَتَّى بَلَغَتْ مَا تَجِبُ فِيهِ الزَّكَاةُ ‏:‏ أَنَّهُ يُزَكِّيهَا وَإِنْ لَمْ تَتِمَّ إِلاَّ قَبْلَ أَنْ يَحُولَ عَلَيْهَا الْحَوْلُ بِيَوْمٍ وَاحِدٍ، أَوْ بَعْدَ مَا يَحُولُ عَلَيْهَا الْحَوْلُ بِيَوْمٍ وَاحِدٍ، ثُمَّ لاَ زَكَاةَ فِيهَا حَتَّى يَحُولَ عَلَيْهَا الْحَوْلُ مِنْ يَوْمَ زُكِّيَتْ ‏.‏ وَقَالَ مَالِكٌ فِي رَجُلٍ كَانَتْ لَهُ عَشَرَةُ دَنَانِيرَ فَتَجَرَ فِيهَا فَحَالَ عَلَيْهَا الْحَوْلُ وَقَدْ بَلَغَتْ عِشْرِينَ دِينَارًا ‏:‏ أَنَّهُ يُزَكِّيهَا مَكَانَهَا وَلاَ يَنْتَظِرُ بِهَا أَنْ يَحُولَ عَلَيْهَا الْحَوْلُ مِنْ يَوْمَ بَلَغَتْ مَا تَجِبُ فِيهِ الزَّكَاةُ لِأَنَّ الْحَوْلَ قَدْ حَالَ عَلَيْهَا وَهِيَ عِنْدَهُ عِشْرُونَ ثُمَّ لَا زَكَاةَ فِيهَا حَتَّى يَحُولَ عَلَيْهَا الْحَوْلُ مِنْ يَوْمَ زُكِّيَتْ قَالَ مَالِك الْأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا فِي إِجَارَةِ الْعَبِيدِ وَخَرَاجِهِمْ وَكِرَاءِ الْمَسَاكِينِ وَكِتَابَةِ الْمُكَاتَبِ أَنَّهُ لَا تَجِبُ فِي شَيْءٍ مِنْ ذَلِكَ الزَّكَاةُ قَلَّ ذَلِكَ أَوْ كَثُرَ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ مِنْ يَوْمِ يَقْبِضُهُ صَاحِبُهُ. وَقَالَ مَالِك فِي الذَّهَبِ وَالْوَرِقِ يَكُونُ بَيْنَ الشُّرَكَاءِ إِنَّ مَنْ بَلَغَتْ حِصَّتُهُ مِنْهُمْ عِشْرِينَ دِينَارًا عَيْنًا أَوْ مِائَتَيْ دِرْهَمٍ فَعَلَيْهِ فِيهَا الزَّكَاةُ وَمَنْ نَقَصَتْ حِصَّتُهُ عَمَّا تَجِبُ فِيهِ الزَّكَاةُ فَلَا زَكَاةَ عَلَيْهِ وَإِنْ بَلَغَتْ حِصَصُهُمْ جَمِيعًا مَا تَجِبُ فِيهِ الزَّكَاةُ وَكَانَ بَعْضُهُمْ فِي ذَلِكَ أَفْضَلَ نَصِيبًا مِنْ بَعْضٍ أُخِذَ مِنْ كُلِّ إِنْسَانٍ مِنْهُمْ بِقَدْرِ حِصَّتِهِ إِذَا كَانَ فِي حِصَّةِ كُلِّ إِنْسَانٍ مِنْهُمْ مَا تَجِبُ فِيهِ الزَّكَاةُ وَذَلِكَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ مِنْ الْوَرِقِ صَدَقَةٌ قَالَ مَالِك وَهَذَا أَحَبُّ مَا سَمِعْتُ إِلَيَّ فِي ذَلِكَ قَالَ مَالِك وَإِذَا كَانَتْ لِرَجُلٍ ذَهَبٌ أَوْ وَرِقٌ مُتَفَرِّقَةٌ بِأَيْدِي أُنَاسٍ شَتَّى فَإِنَّهُ يَنْبَغِي لَهُ أَنْ يُحْصِيَهَا جَمِيعًا ثُمَّ يُخْرِجَ مَا وَجَبَ عَلَيْهِ مِنْ زَكَاتِهَا كُلِّهَا قَالَ مَالِك وَمَنْ أَفَادَ ذَهَبًا أَوْ وَرِقًا إِنَّهُ لَا زَكَاةَ عَلَيْهِ فِيهَا حَتَّى يَحُولَ عَلَيْهَا الْحَوْلُ مِنْ يَوْمَ أَفَادَهَا

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ، عَنْ غَيْرِ، وَاحِدٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَطَعَ لِبِلاَلِ بْنِ الْحَارِثِ الْمُزَنِيِّ مَعَادِنَ الْقَبَلِيَّةِ - وَهِيَ مِنْ نَاحِيَةِ الْفُرْعِ - فَتِلْكَ الْمَعَادِنُ لاَ يُؤْخَذُ مِنْهَا إِلَى الْيَوْمِ إِلاَّ الزَّكَاةُ ‏.‏

Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman from more than one source that the Messenger of Allah (ﷺ) assigned the mines of al Qabaliyya, which is in the direction of al-Fur, to Bilal ibn Harith al-Mazini, and nothing has been taken from them up to this day except zakat.

Malik said, "In my opinion, and Allah knows best, nothing is taken from what comes out of mines until what comes out of them reaches a value of twenty gold dinars or two hundred silver dirhams. When it reaches that amount there is zakat to pay on it where it is on the spot. Zakat is levied on anything over that, according to how much of it there is as long as there continues to be a supply from the mine. If the vein runs out, and then after a while more becomes obtainable, the new supply is dealt with in the same way as the first, and payment of zakat on it is begun on it as it was begun on the first. Malik said, "Mines are dealt with like crops, and the same procedure is applied to both. Zakat is deducted from what comes out of a mine on the day it comes out, without waiting for a year, just as a tenth is taken from a crop at the time it is harvested, without waiting for a year to elapse over it."

‏ فِي الرِّكَازِ الْخُمُسُ ‏"

Yahya related to me from Malik from Ibn Shihab from Said ibn al- Musayyab and from Abu Salama ibn Abd ar-Rahman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace ,said, "There is a tax of a fifth on buried treasure."

Malik said, "The position which we are agreed upon, and which I have heard the people of knowledge mentioning, is that rikaz refers to treasure which has been found which was buried during the jahiliyya, as long as neither capital is required, nor expense, great labour or inconvenience incurred in recovering it. If capital is required or great labour is incurred, or on one occasion the mark is hit and on another it is missed, then it is not rikaz."

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، أَنَّ عَائِشَةَ، زَوْجَ النَّبِيِّ صلى الله عليه وسلم كَانَتْ تَلِي بَنَاتِ أَخِيهَا يَتَامَى فِي حَجْرِهَا لَهُنَّ الْحَلْىُ فَلاَ تُخْرِجُ مِنْ حُلِيِّهِنَّ الزَّكَاةَ ‏.‏

Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim from his father that A'isha, the wife of the Prophet (ﷺ) used to look after the orphaned daughters of her brother in her house. They had jewellery (which they wore) and she did not take zakat from this jewellery of theirs.

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، كَانَ يُحَلِّي بَنَاتِهُ وَجَوَارِيَهُ الذَّهَبَ ثُمَّ لاَ يُخْرِجُ مِنْ حُلِيِّهِنَّ الزَّكَاةَ ‏.‏ قَالَ مَالِكٌ مَنْ كَانَ عِنْدَهُ تِبْرٌ أَوْ حَلْىٌ مِنْ ذَهَبٍ أَوْ فِضَّةٍ لاَ يُنْتَفَعُ بِهِ لِلُبْسٍ فَإِنَّ عَلَيْهِ فِيهِ الزَّكَاةَ فِي كُلِّ عَامٍ يُوزَنُ فَيُؤْخَذُ رُبُعُ عُشْرِهِ إِلاَّ أَنْ يَنْقُصَ مِنْ وَزْنِ عِشْرِينَ دِينَارًا عَيْنًا أَوْ مِائَتَىْ دِرْهَمٍ فَإِنْ نَقَصَ مِنْ ذَلِكَ فَلَيْسَ فِيهِ زَكَاةٌ وَإِنَّمَا تَكُونُ فِيهِ الزَّكَاةُ إِذَا كَانَ إِنَّمَا يُمْسِكُهُ لِغَيْرِ اللُّبْسِ فَأَمَّا التِّبْرُ وَالْحُلِيُّ الْمَكْسُورُ الَّذِي يُرِيدُ أَهْلُهُ إِصْلاَحَهُ وَلُبْسَهُ فَإِنَّمَا هُوَ بِمَنْزِلَةِ الْمَتَاعِ الَّذِي يَكُونُ عِنْدَ أَهْلِهِ فَلَيْسَ عَلَى أَهْلِهِ فِيهِ زَكَاةٌ ‏.‏ قَالَ مَالِكٌ لَيْسَ فِي اللُّؤْلُؤِ وَلاَ فِي الْمِسْكِ وَلاَ الْعَنْبَرِ زَكَاةٌ ‏.‏

Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to adorn his daughters and slave-girls with gold jewellery and he did not take any zakat from their jewellery. Malik said, "Anyone who has unminted gold or silver, or gold and silver jewellery which is not used for wearing, must pay zakat on it every year. It is weighed and one-fortieth is taken, unless it falls short of twenty dinars of gold or two hundred dirhams of silver, in which case there is no zakat to pay. Zakat is paid only when jewellery is kept for purposes other than wearing. Bits of gold and silver or broken jewellery which the owner intends to mend to wear are in the same position as goods which are worn by their owner - no zakat has to be paid on them by the owner." Malik said, "There is no zakat (to pay) on pearls, musk or amber."

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ عُمَرَ بْنَ الْخَطَّابِ، قَالَ اتَّجِرُوا فِي أَمْوَالِ الْيَتَامَى لاَ تَأْكُلُهَا الزَّكَاةُ ‏.‏

Yahya related to me from Malik that he had heard that Umar ibn al-Khattab said, "Trade with the property of orphans and then it will not be eaten away by zakat."

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، أَنَّهُ قَالَ كَانَتْ عَائِشَةُ تَلِينِي وَأَخًا لِي يَتِيمَيْنِ فِي حَجْرِهَا فَكَانَتْ تُخْرِجُ مِنْ أَمْوَالِنَا الزَّكَاةَ ‏.‏

Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim that his father said, ''A'isha used to look after me and one of my brothers - we were orphans - in her house, and she would take the zakat from our property."

وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ عَائِشَةَ، زَوْجَ النَّبِيِّ صلى الله عليه وسلم كَانَتْ تُعْطِي أَمْوَالَ الْيَتَامَى الَّذِينَ فِي حَجْرِهَا مَنْ يَتَّجِرُ لَهُمْ فِيهَا ‏.‏

Yahya related to me from Malik that he had heard that A'isha, the wife of the Prophet (ﷺ) used to give the property of the orphans that were in her house to whoever would use it to trade with on their behalf.

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّهُ اشْتَرَى لِبَنِي أَخِيهِ - يَتَامَى فِي حَجْرِهِ - مَالاً فَبِيعَ ذَلِكَ الْمَالُ بَعْدُ بِمَالٍ كَثِيرٍ ‏.‏ قَالَ مَالِكٌ لاَ بَأْسَ بِالتِّجَارَةِ فِي أَمْوَالِ الْيَتَامَى لَهُمْ إِذَا كَانَ الْوَلِيُّ مَأْذُونًا فَلاَ أَرَى عَلَيْهِ ضَمَانًا ‏.‏

Yahya related to me from Malik that Yahya ibn Said bought some property on behalf of his brother's sons who were orphans in his house, and that that property was sold afterwards for a great deal of profit. Malik said, "There is no harm in using the property of orphans to trade with on their behalf if the one in charge of them has permission. Furthermore, I do not think that he is under any liability."

Yahya related to me that Malik said, "I consider that if a man dies and he has not paid zakat on his property, then zakat is taken from the third of his property (from which he can make bequests), and the third is not exceeded and the zakat is given priority over bequests. In my opinion it is the same as if he had a debt, which is why I think it should be given priority over bequests." Malik continued, "This applies if the deceased has asked for the zakat to be deducted. If the deceased has not asked for it to be deducted but his family do so then that is good, but it is not binding upon them if they do not do it." Malik continued, "The sunna which we are all agreed upon is that zakat is not due from someone who inherits a debt (i.e. wealth that was owed to the deceased), or goods, or a house, or a male or female slave, until a year has elapsed over the price realised from whatever he sells (i.e. slaves or a house, which are not zakatable) or over the wealth he inherits, from the day he sold the things, or took possession of them." Malik said, "The sunna with us is that zakat does not have to be paid on wealth that is inherited until a year has elapsed over it."

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنِ السَّائِبِ بْنِ يَزِيدَ، أَنَّ عُثْمَانَ بْنَ عَفَّانَ، كَانَ يَقُولُ هَذَا شَهْرُ زَكَاتِكُمْ فَمَنْ كَانَ عَلَيْهِ دَيْنٌ فَلْيُؤَدِّ دَيْنَهُ حَتَّى تَحْصُلَ أَمْوَالُكُمْ فَتُؤَدُّونَ مِنْهُ الزَّكَاةَ ‏.‏

Yahya related to me from Malik from Ibn Shihab from as-Sa'ib ibn Yazid that Uthman ibn Affan used to say, "This is the month for you to pay your zakat. If you have any debts then pay them off so that you can sort out your wealth and take the zakat from it."

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ أَيُّوبَ بْنِ أَبِي تَمِيمَةَ السَّخْتِيَانِيِّ، أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ، كَتَبَ فِي مَالٍ قَبَضَهُ بَعْضُ الْوُلاَةِ ظُلْمًا يَأْمُرُ بِرَدِّهِ إِلَى أَهْلِهِ وَيُؤْخَذُ زَكَاتُهُ لِمَا مَضَى مِنَ السِّنِينَ ثُمَّ عَقَّبَ بَعْدَ ذَلِكَ بِكِتَابٍ أَنْ لاَ يُؤْخَذُ مِنْهُ إِلاَّ زَكَاةٌ وَاحِدَةٌ فَإِنَّهُ كَانَ ضِمَارًا ‏.‏

Yahya related to me from Malik from Ayyub ibn Abi Tamima as- Sakhtayani that Umar ibn Abd al-Aziz, when writing about wealth that one of his governors had collected unjustly, ordered it to be returned to its owner and zakat to be taken from it for the years that had passed. Then shortly afterwards he revised his order with a message that zakat should only be taken from it once, since it was not wealth in hand.

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَزِيدَ بْنِ خُصَيْفَةَ، أَنَّهُ سَأَلَ سُلَيْمَانَ بْنَ يَسَارٍ عَنْ رَجُلٍ، لَهُ مَالٌ وَعَلَيْهِ دَيْنٌ مِثْلُهُ أَعَلَيْهِ زَكَاةٌ فَقَالَ لاَ ‏.‏ قَالَ مَالِكٌ الأَمْرُ الَّذِي لاَ اخْتِلاَفَ فِيهِ عِنْدَنَا فِي الدَّيْنِ أَنَّ صَاحِبَهُ لاَ يُزَكِّيهِ حَتَّى يَقْبِضَهُ وَإِنْ أَقَامَ عِنْدَ الَّذِي هُوَ عَلَيْهِ سِنِينَ ذَوَاتِ عَدَدٍ ثُمَّ قَبَضَهُ صَاحِبُهُ لَمْ تَجِبْ عَلَيْهِ إِلاَّ زَكَاةٌ وَاحِدَةٌ فَإِنْ قَبَضَ مِنْهُ شَيْئًا لاَ تَجِبُ فِيهِ الزَّكَاةُ فَإِنَّهُ إِنْ كَانَ لَهُ مَالٌ سِوَى الَّذِي قُبِضَ تَجِبُ فِيهِ الزَّكَاةُ فَإِنَّهُ يُزَكَّى مَعَ مَا قَبَضَ مِنْ دَيْنِهِ ذَلِكَ ‏.‏ قَالَ وَإِنْ لَمْ يَكُنْ لَهُ نَاضٌّ غَيْرُ الَّذِي اقْتَضَى مِنْ دَيْنِهِ وَكَانَ الَّذِي اقْتَضَى مِنْ دَيْنِهِ لاَ تَجِبُ فِيهِ الزَّكَاةُ فَلاَ زَكَاةَ عَلَيْهِ فِيهِ وَلَكِنْ لِيَحْفَظْ عَدَدَ مَا اقْتَضَى فَإِنِ اقْتَضَى بَعْدَ ذَلِكَ عَدَدَ مَا تَتِمُّ بِهِ الزَّكَاةُ مَعَ مَا قَبَضَ قَبْلَ ذَلِكَ فَعَلَيْهِ فِيهِ الزَّكَاةُ ‏.‏ قَالَ فَإِنْ كَانَ قَدِ اسْتَهْلَكَ مَا اقْتَضَى أَوَّلاً أَوْ لَمْ يَسْتَهْلِكْهُ فَالزَّكَاةُ وَاجِبَةٌ عَلَيْهِ مَعَ مَا اقْتَضَى مِنْ دَيْنِهِ فَإِذَا بَلَغَ مَا اقْتَضَى عِشْرِينَ دِينَارًا عَيْنًا أَوْ مِائَتَىْ دِرْهَمٍ فَعَلَيْهِ فِيهِ الزَّكَاةُ ثُمَّ مَا اقْتَضَى بَعْدَ ذَلِكَ مِنْ قَلِيلٍ أَوْ كَثِيرٍ فَعَلَيْهِ الزَّكَاةُ بِحَسَبِ ذَلِكَ ‏.‏ قَالَ مَالِكٌ وَالدَّلِيلُ عَلَى الدَّيْنِ يَغِيبُ أَعْوَامًا ثُمَّ يُقْتَضَى فَلاَ يَكُونُ فِيهِ إِلاَّ زَكَاةٌ وَاحِدَةٌ أَنَّ الْعُرُوضَ تَكُونُ عِنْدَ الرَّجُلِ لِلتِّجَارَةِ أَعْوَامًا ثُمَّ يَبِيعُهَا فَلَيْسَ عَلَيْهِ فِي أَثْمَانِهَا إِلاَّ زَكَاةٌ وَاحِدَةٌ وَذَلِكَ أَنَّهُ لَيْسَ عَلَى صَاحِبِ الدَّيْنِ أَوِ الْعُرُوضِ أَنْ يُخْرِجَ زَكَاةَ ذَلِكَ الدَّيْنِ أَوِ الْعُرُوضِ مِنْ مَالٍ سِوَاهُ وَإِنَّمَا يُخْرِجُ زَكَاةَ كُلِّ شَىْءٍ مِنْهُ وَلاَ يُخْرِجُ الزَّكَاةَ مِنْ شَىْءٍ عَنْ شَىْءٍ غَيْرِهِ ‏.‏ قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا فِي الرَّجُلِ يَكُونُ عَلَيْهِ دَيْنٌ وَعِنْدَهُ مِنَ الْعُرُوضِ مَا فِيهِ وَفَاءٌ لِمَا عَلَيْهِ مِنَ الدَّيْنِ وَيَكُونُ عِنْدَهُ مِنَ النَّاضِّ سِوَى ذَلِكَ مَا تَجِبُ فِيهِ الزَّكَاةُ فَإِنَّهُ يُزَكِّي مَا بِيَدِهِ مِنْ نَاضٍّ تَجِبُ فِيهِ الزَّكَاةُ وَإِنْ لَمْ يَكُنْ عِنْدَهُ مِنَ الْعُرُوضِ وَالنَّقْدِ إِلاَّ وَفَاءُ دَيْنِهِ فَلاَ زَكَاةَ عَلَيْهِ حَتَّى يَكُونَ عِنْدَهُ مِنَ النَّاضِّ فَضْلٌ عَنْ دَيْنِهِ مَا تَجِبُ فِيهِ الزَّكَاةُ فَعَلَيْهِ أَنْ يُزَكِّيَهُ ‏.‏

حَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ زُرَيْقِ بْنِ حَيَّانَ، - وَكَانَ زُرَيْقٌ عَلَى جَوَازِ مِصْرَ فِي زَمَانِ الْوَلِيدِ وَسُلَيْمَانَ وَعُمَرَ بْنِ عَبْدِ الْعَزِيزِ - فَذَكَرَ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ كَتَبَ إِلَيْهِ أَنِ انْظُرْ مَنْ مَرَّ بِكَ مِنَ الْمُسْلِمِينَ فَخُذْ مِمَّا ظَهَرَ مِنْ أَمْوَالِهِمْ مِمَّا يُدِيرُونَ مِنَ التِّجَارَاتِ مِنْ كُلِّ أَرْبَعِينَ دِينَارًا دِينَارًا فَمَا نَقَصَ فَبِحِسَابِ ذَلِكَ حَتَّى يَبْلُغَ عِشْرِينَ دِينَارًا فَإِنْ نَقَصَتْ ثُلُثَ دِينَارٍ فَدَعْهَا وَلاَ تَأْخُذْ مِنْهَا شَيْئًا وَمَنْ مَرَّ بِكَ مِنْ أَهْلِ الذِّمَّةِ فَخُذْ مِمَّا يُدِيرُونَ مِنَ التِّجَارَاتِ مِنْ كُلِّ عِشْرِينَ دِينَارًا دِينَارًا فَمَا نَقَصَ فَبِحِسَابِ ذَلِكَ حَتَّى يَبْلُغَ عَشَرَةَ دَنَانِيرَ فَإِنْ نَقَصَتْ ثُلُثَ دِينَارٍ فَدَعْهَا وَلاَ تَأْخُذْ مِنْهَا شَيْئًا وَاكْتُبْ لَهُمْ بِمَا تَأْخُذُ مِنْهُمْ كِتَابًا إِلَى مِثْلِهِ مِنَ الْحَوْلِ ‏.‏ قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا فِيمَا يُدَارُ مِنَ الْعُرُوضِ لِلتِّجَارَاتِ أَنَّ الرَّجُلَ إِذَا صَدَّقَ مَالَهُ ثُمَّ اشْتَرَى بِهِ عَرْضًا بَزًّا أَوْ رَقِيقًا أَوْ مَا أَشْبَهَ ذَلِكَ ثُمَّ بَاعَهُ قَبْلَ أَنْ يَحُولَ عَلَيْهِ الْحَوْلُ فَإِنَّهُ لاَ يُؤَدِّي مِنْ ذَلِكَ الْمَالِ زَكَاةً حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ مِنْ يَوْمَ صَدَّقَهُ وَأَنَّهُ إِنْ لَمْ يَبِعْ ذَلِكَ الْعَرْضَ سِنِينَ لَمْ يَجِبْ عَلَيْهِ فِي شَىْءٍ مِنْ ذَلِكَ الْعَرْضِ زَكَاةٌ وَإِنْ طَالَ زَمَانُهُ فَإِذَا بَاعَهُ فَلَيْسَ فِيهِ إِلاَّ زَكَاةٌ وَاحِدَةٌ ‏.‏ قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا فِي الرَّجُلِ يَشْتَرِي بِالذَّهَبِ أَوِ الْوَرِقِ حِنْطَةً أَوْ تَمْرًا أَوْ غَيْرَهُمَا لِلتِّجَارَةِ ثُمَّ يُمْسِكُهَا حَتَّى يَحُولَ عَلَيْهَا الْحَوْلُ ثُمَّ يَبِيعُهَا أَنَّ عَلَيْهِ فِيهَا الزَّكَاةَ حِينَ يَبِيعُهَا إِذَا بَلَغَ ثَمَنُهَا مَا تَجِبُ فِيهِ الزَّكَاةُ وَلَيْسَ ذَلِكَ مِثْلَ الْحَصَادِ يَحْصُدُهُ الرَّجُلُ مِنْ أَرْضِهِ وَلاَ مِثْلَ الْجِدَادِ ‏.‏ قَالَ مَالِكٌ وَمَا كَانَ مِنْ مَالٍ عِنْدَ رَجُلٍ يُدِيرُهُ لِلتِّجَارَةِ وَلاَ يَنِضُّ لِصَاحِبِهِ مِنْهُ شَىْءٌ تَجِبُ عَلَيْهِ فِيهِ الزَّكَاةُ فَإِنَّهُ يَجْعَلُ لَهُ شَهْرًا مِنَ السَّنَةِ يُقَوِّمُ فِيهِ مَا كَانَ عِنْدَهُ مِنْ عَرْضٍ لِلتِّجَارَةِ وَيُحْصِي فِيهِ مَا كَانَ عِنْدَهُ مِنْ نَقْدٍ أَوْ عَيْنٍ فَإِذَا بَلَغَ ذَلِكَ كُلُّهُ مَا تَجِبُ فِيهِ الزَّكَاةُ فَإِنَّهُ يُزَكِّيهِ ‏.‏ وَقَالَ مَالِكٌ وَمَنْ تَجَرَ مِنَ الْمُسْلِمِينَ وَمَنْ لَمْ يَتْجُرْ سَوَاءٌ لَيْسَ عَلَيْهِمْ إِلاَّ صَدَقَةٌ وَاحِدَةٌ فِي كُلِّ عَامٍ تَجَرُوا فِيهِ أَوْ لَمْ يَتْجُرُوا ‏.‏

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، أَنَّهُ قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ، وَهُوَ يُسْأَلُ عَنِ الْكَنْزِ، مَا هُوَ فَقَالَ هُوَ الْمَالُ الَّذِي لاَ تُؤَدَّى مِنْهُ الزَّكَاةُ ‏.‏

Yahya related to me from Malik that Abdullah ibn Dinar said, "I heard Abdullah ibn Umar being asked what kanz was and he said, 'It is wealth on which zakat has not been paid.' "

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّهُ كَانَ يَقُولُ مَنْ كَانَ عِنْدَهُ مَالٌ لَمْ يُؤَدِّ زَكَاتَهُ مُثِّلَ لَهُ يَوْمَ الْقِيَامَةِ شُجَاعًا أَقْرَعَ لَهُ زَبِيبَتَانِ يَطْلُبُهُ حَتَّى يُمْكِنَهُ يَقُولُ أَنَا كَنْزُكَ ‏.‏

Yahya related to me from Malik from Abdullah ibn Dinar from Abu 's-Salih as-Samman that Abu Hurayra used to say, "Anyone who has wealth on which he has not paid zakat will, on the day of rising, find his wealth made to resemble a whiteheaded serpent with a sac of venom in each cheek which will seek him out until it has him in its power, saying, 'I am the wealth that you had hidden away.' "

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ قَرَأَ كِتَابَ عُمَرَ بْنِ الْخَطَّابِ فِي الصَّدَقَةِ قَالَ فَوَجَدْتُ فِيهِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ كِتَابُ الصَّدَقَةِ فِي أَرْبَعٍ وَعِشْرِينَ مِنَ الإِبِلِ فَدُونَهَا الْغَنَمُ فِي كُلِّ خَمْسٍ شَاةٌ وَفِيمَا فَوْقَ ذَلِكَ إِلَى خَمْسٍ وَثَلاَثِينَ ابْنَةُ مَخَاضٍ فَإِنْ لَمْ تَكُنِ ابْنَةُ مَخَاضٍ فَابْنُ لَبُونٍ ذَكَرٌ وَفِيمَا فَوْقَ ذَلِكَ إِلَى خَمْسٍ وَأَرْبَعِينَ بِنْتُ لَبُونٍ وَفِيمَا فَوْقَ ذَلِكَ إِلَى سِتِّينَ حِقَّةٌ طَرُوقَةُ الْفَحْلِ وَفِيمَا فَوْقَ ذَلِكَ إِلَى خَمْسٍ وَسَبْعِينَ جَذَعَةٌ وَفِيمَا فَوْقَ ذَلِكَ إِلَى تِسْعِينَ ابْنَتَا لَبُونٍ وَفِيمَا فَوْقَ ذَلِكَ إِلَى عِشْرِينَ وَمِائَةٍ حِقَّتَانِ طَرُوقَتَا الْفَحْلِ فَمَا زَادَ عَلَى ذَلِكَ مِنَ الإِبِلِ فَفِي كُلِّ أَرْبَعِينَ بِنْتُ لَبُونٍ وَفِي كُلِّ خَمْسِينَ حِقَّةٌ وَفِي سَائِمَةِ الْغَنَمِ إِذَا بَلَغَتْ أَرْبَعِينَ إِلَى عِشْرِينَ وَمِائَةٍ شَاةٌ وَفِيمَا فَوْقَ ذَلِكَ إِلَى مِائَتَيْنِ شَاتَانِ وَفِيمَا فَوْقَ ذَلِكَ إِلَى ثَلاَثِمِائَةٍ ثَلاَثُ شِيَاهٍ فَمَا زَادَ عَلَى ذَلِكَ فَفِي كُلِّ مِائَةٍ شَاةٌ وَلاَ يُخْرَجُ فِي الصَّدَقَةِ تَيْسٌ وَلاَ هَرِمَةٌ وَلاَ ذَاتُ عَوَارٍ إِلاَّ مَا شَاءَ الْمُصَّدِّقُ وَلاَ يُجْمَعُ بَيْنَ مُفْتَرِقٍ وَلاَ يُفَرَّقُ بَيْنَ مُجْتَمِعٍ خَشْيَةَ الصَّدَقَةِ وَمَا كَانَ مِنْ خَلِيطَيْنِ فَإِنَّهُمَا يَتَرَاجَعَانِ بَيْنَهُمَا بِالسَّوِيَّةِ وَفِي الرِّقَةِ إِذَا بَلَغَتْ خَمْسَ أَوَاقٍ رُبُعُ الْعُشْرِ ‏.‏

"In the name of Allah, the Merciful, the ompassionate." The Book of Zakat. On twenty-four camels or less zakat is paid with sheep, one ewe for every five camels. On anything above that, up to thirty-five camels, a she-camel in its second year, and, if there is no she camel in its second year, a male camel in its third year. On anything above that, up to forty-five camels, a she- camel in its third year. On anything above that, up to sixty camels, a she camel in its fourth year that is ready to be sired. On anything above that, up to seventy-five camels, a she-camel in its fifth year. On anything above that, up to ninety camels, two she-camels in their third year. On anything above that, up to one hundred and twenty camels, two she-camels in their fourth year that are ready to be sired. On any number of camels above that, for every forty camels, a she-camel in its third year, and for every fifty, a she-camel in its fourth year. On grazing sheep and goats, if they come to forty or more, up to one hundred and twenty head, one ewe. On anything above that, up to two hundred head, two ewes. On anything above that, up to three hundred, three ewes. On anything above that, for every hundred, one ewe. A ram should not be taken for zakat. nor an old or an injured ewe, except as the zakat-collector thinks fit. Those separated should not be gathered together nor should those gathered together be separated in order to avoid paying zakat. Whatever belongs to two associates is settled between them proportionately. On silver, if it reaches five awaq (two hundred dirhams), one fortieth is paid."

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ حُمَيْدِ بْنِ قَيْسٍ الْمَكِّيِّ، عَنْ طَاوُسٍ الْيَمَانِيِّ، أَنَّ مُعَاذَ بْنَ جَبَلٍ الأَنْصَارِيَّ، أَخَذَ مِنْ ثَلاَثِينَ بَقَرَةً تَبِيعًا وَمِنْ أَرْبَعِينَ بَقَرَةً مُسِنَّةً وَأُتِيَ بِمَا دُونَ ذَلِكَ فَأَبَى أَنْ يَأْخُذَ مِنْهُ شَيْئًا وَقَالَ لَمْ أَسْمَعْ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم فِيهِ شَيْئًا حَتَّى أَلْقَاهُ فَأَسْأَلَهُ ‏.‏ فَتُوُفِّيَ رَسُولُ اللَّهِ صلى الله عليه وسلم قَبْلَ أَنْ يَقْدُمَ مُعَاذُ بْنُ جَبَلٍ ‏.‏ قَالَ يَحْيَى قَالَ مَالِكٌ أَحْسَنُ مَا سَمِعْتُ فِيمَنْ كَانَتْ لَهُ غَنَمٌ عَلَى رَاعِيَيْنِ مُفْتَرِقَيْنِ أَوْ عَلَى رِعَاءٍ مُفْتَرِقِينَ فِي بُلْدَانٍ شَتَّى أَنَّ ذَلِكَ يُجْمَعُ كُلُّهُ عَلَى صَاحِبِهِ فَيُؤَدِّي مِنْهُ صَدَقَتَهُ وَمِثْلُ ذَلِكَ الرَّجُلُ يَكُونُ لَهُ الذَّهَبُ أَوِ الْوَرِقُ مُتَفَرِّقَةً فِي أَيْدِي نَاسٍ شَتَّى أَنَّهُ يَنْبَغِي لَهُ أَنْ يَجْمَعَهَا فَيُخْرِجَ مِنْهَا مَا وَجَبَ عَلَيْهِ فِي ذَلِكَ مِنْ زَكَاتِهَا ‏.‏ وَقَالَ يَحْيَى قَالَ مَالِكٌ فِي الرَّجُلِ يَكُونُ لَهُ الضَّأْنُ وَالْمَعْزُ أَنَّهَا تُجْمَعُ عَلَيْهِ فِي الصَّدَقَةِ فَإِنْ كَانَ فِيهَا مَا تَجِبُ فِيهِ الصَّدَقَةُ صُدِّقَتْ وَقَالَ إِنَّمَا هِيَ غَنَمٌ كُلُّهَا وَفِي كِتَابِ عُمَرَ بْنِ الْخَطَّابِ وَفِي سَائِمَةِ الْغَنَمِ إِذَا بَلَغَتْ أَرْبَعِينَ شَاةً شَاةٌ ‏.‏ قَالَ مَالِكٌ فَإِنْ كَانَتِ الضَّأْنُ هِيَ أَكْثَرَ مِنَ الْمَعْزِ وَلَمْ يَجِبْ عَلَى رَبِّهَا إِلاَّ شَاةٌ وَاحِدَةٌ أَخَذَ الْمُصَدِّقُ تِلْكَ الشَّاةَ الَّتِي وَجَبَتْ عَلَى رَبِّ الْمَالِ مِنَ الضَّأْنِ وَإِنْ كَانَتِ الْمَعْزُ أَكْثَرَ مِنَ الضَّأْنِ أُخِذَ مِنْهَا فَإِنِ اسْتَوَى الضَّأْنُ وَالْمَعْزُ أَخَذَ الشَّاةَ مِنْ أَيَّتِهِمَا شَاءَ ‏.‏ قَالَ يَحْيَى قَالَ مَالِكٌ وَكَذَلِكَ الإِبِلُ الْعِرَابُ وَالْبُخْتُ يُجْمَعَانِ عَلَى رَبِّهِمَا فِي الصَّدَقَةِ ‏.‏ وَقَالَ إِنَّمَا هِيَ إِبِلٌ كُلُّهَا فَإِنْ كَانَتِ الْعِرَابُ هِيَ أَكْثَرَ مِنَ الْبُخْتِ وَلَمْ يَجِبْ عَلَى رَبِّهَا إِلاَّ بَعِيرٌ وَاحِدٌ فَلْيَأْخُذْ مِنَ الْعِرَابِ صَدَقَتَهَا فَإِنْ كَانَتِ الْبُخْتُ أَكْثَرَ فَلْيَأْخُذْ مِنْهَا فَإِنِ اسْتَوَتْ فَلْيَأْخُذْ مِنْ أَيَّتِهِمَا شَاءَ ‏.‏ قَالَ مَالِكٌ وَكَذَلِكَ الْبَقَرُ وَالْجَوَامِيسُ تُجْمَعُ فِي الصَّدَقَةِ عَلَى رَبِّهَا ‏.‏ وَقَالَ إِنَّمَا هِيَ بَقَرٌ كُلُّهَا فَإِنْ كَانَتِ الْبَقَرُ هِيَ أَكْثَرَ مِنَ الْجَوَامِيسِ وَلاَ تَجِبُ عَلَى رَبِّهَا إِلاَّ بَقَرَةٌ وَاحِدَةٌ فَلْيَأْخُذْ مِنَ الْبَقَرِ صَدَقَتَهُمَا وَإِنْ كَانَتِ الْجَوَامِيسُ أَكْثَرَ فَلْيَأْخُذْ مِنْهَا فَإِنِ اسْتَوَتْ فَلْيَأْخُذْ مِنْ أَيَّتِهِمَا شَاءَ فَإِذَا وَجَبَتْ فِي ذَلِكَ الصَّدَقَةُ صُدِّقَ الصِّنْفَانِ جَمِيعًا ‏.‏ قَالَ يَحْيَى قَالَ مَالِكٌ مَنْ أَفَادَ مَاشِيَةً مِنْ إِبِلٍ أَوْ بَقَرٍ أَوْ غَنَمٍ فَلاَ صَدَقَةَ عَلَيْهِ فِيهَا حَتَّى يَحُولَ عَلَيْهَا الْحَوْلُ مِنْ يَوْمَ أَفَادَهَا إِلاَّ أَنْ يَكُونَ لَهُ قَبْلَهَا نِصَابُ مَاشِيَةٍ وَالنِّصَابُ مَا تَجِبُ فِيهِ الصَّدَقَةُ إِمَّا خَمْسُ ذَوْدٍ مِنَ الإِبِلِ وَإِمَّا ثَلاَثُونَ بَقَرَةً وَإِمَّا أَرْبَعُونَ شَاةً فَإِذَا كَانَ لِلرَّجُلِ خَمْسُ ذَوْدٍ مِنَ الإِبِلِ أَوْ ثَلاَثُونَ بَقَرَةً أَوْ أَرْبَعُونَ شَاةً ثُمَّ أَفَادَ إِلَيْهَا إِبِلاً أَوْ بَقَرًا أَوْ غَنَمًا بِاشْتِرَاءٍ أَوْ هِبَةٍ أَوْ مِيرَاثٍ فَإِنَّهُ يُصَدِّقُهَا مَعَ مَاشِيَتِهِ حِينَ يُصَدِّقُهَا وَإِنْ لَمْ يَحُلْ عَلَى الْفَائِدَةِ الْحَوْلُ وَإِنْ كَانَ مَا أَفَادَ مِنَ الْمَاشِيَةِ إِلَى مَاشِيَتِهِ قَدْ صُدِّقَتْ قَبْلَ أَنْ يَشْتَرِيَهَا بِيَوْمٍ وَاحِدٍ أَوْ قَبْلَ أَنْ يَرِثَهَا بِيَوْمٍ وَاحِدٍ فَإِنَّهُ يُصَدِّقُهَا مَعَ مَاشِيَتِهِ حِينَ يُصَدِّقُ مَاشِيَتَهُ ‏.‏ قَالَ يَحْيَى قَالَ مَالِكٌ وَإِنَّمَا مَثَلُ ذَلِكَ مَثَلُ الْوَرِقِ يُزَكِّيهَا الرَّجُلُ ثُمَّ يَشْتَرِي بِهَا مِنْ رَجُلٍ آخَرَ عَرْضًا وَقَدْ وَجَبَتْ عَلَيْهِ فِي عَرْضِهِ ذَلِكَ إِذَا بَاعَهُ الصَّدَقَةُ فَيُخْرِجُ الرَّجُلُ الآخَرُ صَدَقَتَهَا هَذَا الْيَوْمَ وَيَكُونُ الآخَرُ قَدْ صَدَّقَهَا مِنَ الْغَدِ ‏.‏ قَالَ مَالِكٌ فِي رَجُلٍ كَانَتْ لَهُ غَنَمٌ لاَ تَجِبُ فِيهَا الصَّدَقَةُ فَاشْتَرَى إِلَيْهَا غَنَمًا كَثِيرَةً تَجِبُ فِي دُونِهَا الصَّدَقَةُ أَوْ وَرِثَهَا أَنَّهُ لاَ تَجِبُ عَلَيْهِ فِي الْغَنَمِ كُلِّهَا الصَّدَقَةُ حَتَّى يَحُولَ عَلَيْهَا الْحَوْلُ مِنْ يَوْمَ أَفَادَهَا بِاشْتِرَاءٍ أَوْ مِيرَاثٍ وَذَلِكَ أَنَّ كُلَّ مَا كَانَ عِنْدَ الرَّجُلِ مِنْ مَاشِيَةٍ لاَ تَجِبُ فِيهَا الصَّدَقَةُ مِنْ إِبِلٍ أَوْ بَقَرٍ أَوْ غَنَمٍ فَلَيْسَ يُعَدُّ ذَلِكَ نِصَابَ مَالٍ حَتَّى يَكُونَ فِي كُلِّ صِنْفٍ مِنْهَا مَا تَجِبُ فِيهِ الصَّدَقَةُ فَذَلِكَ النِّصَابُ الَّذِي يُصَدِّقُ مَعَهُ مَا أَفَادَ إِلَيْهِ صَاحِبُهُ مِنْ قَلِيلٍ أَوْ كَثِيرٍ مِنَ الْمَاشِيَةِ ‏.‏ قَالَ مَالِكٌ وَلَوْ كَانَتْ لِرَجُلٍ إِبِلٌ أَوْ بَقَرٌ أَوْ غَنَمٌ تَجِبُ فِي كُلِّ صِنْفٍ مِنْهَا الصَّدَقَةُ ثُمَّ أَفَادَ إِلَيْهَا بَعِيرًا أَوْ بَقَرَةً أَوْ شَاةً صَدَّقَهَا مَعَ مَاشِيَتِهِ حِينَ يُصَدِّقُهَا ‏.‏ قَالَ يَحْيَى قَالَ مَالِكٌ وَهَذَا أَحَبُّ مَا سَمِعْتُ إِلَىَّ فِي هَذَا ‏.‏ قَالَ مَالِكٌ فِي الْفَرِيضَةِ تَجِبُ عَلَى الرَّجُلِ فَلاَ تُوجَدُ عِنْدَهُ أَنَّهَا إِنْ كَانَتِ ابْنَةَ مَخَاضٍ فَلَمْ تُوجَدْ أُخِذَ مَكَانَهَا ابْنُ لَبُونٍ ذَكَرٌ وَإِنْ كَانَتْ بِنْتَ لَبُونٍ أَوْ حِقَّةً أَوْ جَذَعَةً وَلَمْ يَكُنْ عِنْدَهُ كَانَ عَلَى رَبِّ الإِبِلِ أَنْ يَبْتَاعَهَا لَهُ حَتَّى يَأْتِيَهُ بِهَا وَلاَ أُحِبُّ أَنْ يُعْطِيَهُ قِيمَتَهَا ‏.‏ وَقَالَ مَالِكٌ فِي الإِبِلِ النَّوَاضِحِ وَالْبَقَرِ السَّوَانِي وَبَقَرِ الْحَرْثِ إِنِّي أَرَى أَنْ يُؤْخَذَ مِنْ ذَلِكَ كُلِّهِ إِذَا وَجَبَتْ فِيهِ الصَّدَقَةُ ‏.‏

Yahya said that Malik said, concerning two associates, "If they share one herdsman, one male animal, one pasture and one watering place then the two men are associates, as long as each one of them knows his own property from that of his companion If someone cannot tell his property apart from that of his fellow, he is not an associate, but rather, a co-owner " Malik said, "It is not obligatory for both associates to pay zakat unless both of them have a zakatable amount (of livestock). If, for instance, one of the associates has forty or more sheep and goats and the other has less than forty sheep and goats, then the one who has forty has to pay zakat and the one who has less does not. If both of them have a zakatable amount (of livestock) then both of them are assessed together (1:e the flock is assessed as one) and both of them have to pay zakat. If one of them has a thousand sheep, or less, that he has to pay zakat on, and the other has forty, or more, then they are associates, and each one pays his contribution according to the number of animals he has - so much from the one with a thousand, and so much from the one with forty. Malik said, "Two associates in camels are the same as two associates in sheep and goats, and, for the purposes of zakat, are assessed together if each one of them has a zakatable amount (of camels). That is because the Messenger of Allah (ﷺ) said, 'There is no zakat on less than five head of camels,' and Umar ibn al-Khattab said, 'On grazing sheep and goats, if they come to forty or more - one ewe.' " Yahya said that Malik said, "This is what I like most out of what I have heard about the matter." Malik said that when Umar ibn al-Khattab said, "Those separated should not be gathered together nor should those gathered together be separated in order to avoid paying zakat," what he meant was the owners of livestock. Malik said, "What he meant when he said, 'Those separated should not be gathered together' is, for instance, that there is a group of three men, each of whom has forty sheep and goats, and each of whom thus has to pay zakat. Then, when the zakat collector is on his way ,they gather their flocks together so that they only owe one ewe between them. This they are forbidden to do. What he meant when he said, 'nor should those gathered together be separated,' is, for instance, that there are two associates, each one of whom has a hundred and one sheep and goats, and each of whom must therefore pay three ewes. Then, when the zakat collector is on his way, they split up their flocks so that they only have to pay one ewe each. This they are forbidden to do. And so it is said, 'Those separated should not be gathered together nor should those gathered together be separated in order to avoid paying zakat.' " Malik said, "This is what I have heard about the matter."

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ ثَوْرِ بْنِ زَيْدٍ الدِّيلِيِّ، عَنِ ابْنٍ لِعَبْدِ اللَّهِ بْنِ سُفْيَانَ الثَّقَفِيِّ، عَنْ جَدِّهِ، سُفْيَانَ بْنِ عَبْدِ اللَّهِ أَنَّ عُمَرَ بْنَ الْخَطَّابِ، بَعَثَهُ مُصَدِّقًا فَكَانَ يَعُدُّ عَلَى النَّاسِ بِالسَّخْلِ فَقَالُوا أَتَعُدُّ عَلَيْنَا بِالسَّخْلِ وَلاَ تَأْخُذُ مِنْهُ شَيْئًا ‏.‏ فَلَمَّا قَدِمَ عَلَى عُمَرَ بْنِ الْخَطَّابِ ذَكَرَ لَهُ ذَلِكَ فَقَالَ عُمَرُ نَعَمْ تَعُدُّ عَلَيْهِمْ بِالسَّخْلَةِ يَحْمِلُهَا الرَّاعِي وَلاَ تَأْخُذُهَا وَلاَ تَأْخُذُ الأَكُولَةَ وَلاَ الرُّبَّى وَلاَ الْمَاخِضَ وَلاَ فَحْلَ الْغَنَمِ وَتَأْخُذُ الْجَذَعَةَ وَالثَّنِيَّةَ وَذَلِكَ عَدْلٌ بَيْنَ غِذَاءِ الْغَنَمِ وَخِيَارِهِ ‏.‏ قَالَ مَالِكٌ وَالسَّخْلَةُ الصَّغِيرَةُ حِينَ تُنْتَجُ ‏.‏ وَالرُّبَّى الَّتِي قَدْ وَضَعَتْ فَهِيَ تُرَبِّي وَلَدَهَا ‏.‏ وَالْمَاخِضُ هِيَ الْحَامِلُ ‏.‏ وَالأَكُولَةُ هِيَ شَاةُ اللَّحْمِ الَّتِي تُسَمَّنُ لِتُؤْكَلَ ‏.‏ وَقَالَ مَالِكٌ فِي الرَّجُلِ تَكُونُ لَهُ الْغَنَمُ لاَ تَجِبُ فِيهَا الصَّدَقَةُ فَتَوَالَدُ قَبْلَ أَنْ يَأْتِيَهَا الْمُصَدِّقُ بِيَوْمٍ وَاحِدٍ فَتَبْلُغُ مَا تَجِبُ فِيهِ الصَّدَقَةُ بِوِلاَدَتِهَا قَالَ مَالِكٌ إِذَا بَلَغَتِ الْغَنَمُ بِأَوْلاَدِهَا مَا تَجِبُ فِيهِ الصَّدَقَةُ فَعَلَيْهِ فِيهَا الصَّدَقَةُ وَذَلِكَ أَنَّ وِلاَدَةَ الْغَنَمِ مِنْهَا وَذَلِكَ مُخَالِفٌ لِمَا أُفِيدَ مِنْهَا بِاشْتِرَاءٍ أَوْ هِبَةٍ أَوْ مِيرَاثٍ وَمِثْلُ ذَلِكَ الْعَرْضُ لاَ يَبْلُغُ ثَمَنُهُ مَا تَجِبُ فِيهِ الصَّدَقَةُ ثُمَّ يَبِيعُهُ صَاحِبُهُ فَيَبْلُغُ بِرِبْحِهِ مَا تَجِبُ فِيهِ الصَّدَقَةُ فَيُصَدِّقُ رِبْحَهُ مَعَ رَأْسِ الْمَالِ وَلَوْ كَانَ رِبْحُهُ فَائِدَةً أَوْ مِيرَاثًا لَمْ تَجِبْ فِيهِ الصَّدَقَةُ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ مِنْ يَوْمَ أَفَادَهُ أَوْ وَرِثَهُ ‏.‏ قَالَ مَالِكٌ فَغِذَاءُ الْغَنَمِ مِنْهَا كَمَا رِبْحُ الْمَالِ مِنْهُ غَيْرَ أَنَّ ذَلِكَ يَخْتَلِفُ فِي وَجْهٍ آخَرَ أَنَّهُ إِذَا كَانَ لِلرَّجُلِ مِنَ الذَّهَبِ أَوِ الْوَرِقِ مَا تَجِبُ فِيهِ الزَّكَاةُ ثُمَّ أَفَادَ إِلَيْهِ مَالاً تَرَكَ مَالَهُ الَّذِي أَفَادَ فَلَمْ يُزَكِّهِ مَعَ مَالِهِ الأَوَّلِ حِينَ يُزَكِّيهِ حَتَّى يَحُولَ عَلَى الْفَائِدَةِ الْحَوْلُ مِنْ يَوْمَ أَفَادَهَا وَلَوْ كَانَتْ لِرَجُلٍ غَنَمٌ أَوْ بَقَرٌ أَوْ إِبِلٌ تَجِبُ فِي كُلِّ صِنْفٍ مِنْهَا الصَّدَقَةُ ثُمَّ أَفَادَ إِلَيْهَا بَعِيرًا أَوْ بَقَرَةً أَوْ شَاةً صَدَّقَهَا مَعَ صِنْفِ مَا أَفَادَ مِنْ ذَلِكَ حِينَ يُصَدِّقُهُ إِذَا كَانَ عِنْدَهُ مِنْ ذَلِكَ الصِّنْفِ الَّذِي أَفَادَ نِصَابُ مَاشِيَةٍ ‏.‏ قَالَ مَالِكٌ وَهَذَا أَحْسَنُ مَا سَمِعْتُ فِي ذَلِكَ ‏.‏

Yahya said that Malik said, "The position with us concerning a man who has zakat to pay on one hundred camels but then the zakat collector does not come to him until zakat is due for a second timeand by that time all his camels have died except five, is that the zakat collector assesses from the five camels the two amounts of zakat that are due from the owner of the animals, which in this case is only two sheep, one for each year. This is because the only zakat which an owner of livestock has to pay is what is due from him on the day that the zakat is (actually) assessed. His livestock may have died or it may have increased, and the zakat collector only assesses the zakat on what he (actually) finds on the day he makes the assessment. If more than one payment of zakat is due from the owner of the livestock, he still only has to pay zakat according to what the zakat collector (actually) finds in his possession, and if his livestock has died, or several payments of zakat are due from him and nothing is taken until all his livestock has died, or has been reduced to an amount below that on which he has to pay zakat, then he does not have to pay any zakat, and there is no liability (on him) for what has died or for the years that have passed.

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّهَا قَالَتْ مُرَّ عَلَى عُمَرَ بْنِ الْخَطَّابِ بِغَنَمٍ مِنَ الصَّدَقَةِ فَرَأَى فِيهَا شَاةً حَافِلاً ذَاتَ ضَرْعٍ عَظِيمٍ فَقَالَ عُمَرُ مَا هَذِهِ الشَّاةُ فَقَالُوا شَاةٌ مِنَ الصَّدَقَةِ ‏.‏ فَقَالَ عُمَرُ مَا أَعْطَى هَذِهِ أَهْلُهَا وَهُمْ طَائِعُونَ لاَ تَفْتِنُوا النَّاسَ لاَ تَأْخُذُوا حَزَرَاتِ الْمُسْلِمِينَ نَكِّبُوا عَنِ الطَّعَامِ ‏.‏

Yahya related to me from Malik from Yahya ibn Said from Muhammad ibn Yahya ibn Habban from al-Qasim ibn Muhammad that A'isha, the wife of the Prophet (ﷺ) said, "Sheep from the zakat were brought past Umar ibn al-Khattab and he saw amongst them a sheep with a large udder, ready to give milk, and he said, 'What is this sheep doing here?' and they replied, 'It is one of the sheep from the zakat.' Umar said, 'The owners did not give this sheep willingly. Do not subject people to trials. Do not take from the muslims those of their animals which are the best food-producers.' "

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ، أَنَّهُ قَالَ أَخْبَرَنِي رَجُلاَنِ، مِنْ أَشْجَعَ أَنَّ مُحَمَّدَ بْنَ مَسْلَمَةَ الأَنْصَارِيَّ، كَانَ يَأْتِيهِمْ مُصَدِّقًا فَيَقُولُ لِرَبِّ الْمَالِ أَخْرِجْ إِلَىَّ صَدَقَةَ مَالِكَ ‏.‏ فَلاَ يَقُودُ إِلَيْهِ شَاةً فِيهَا وَفَاءٌ مِنْ حَقِّهِ إِلاَّ قَبِلَهَا ‏.‏ قَالَ مَالِكٌ السُّنَّةُ عِنْدَنَا - وَالَّذِي أَدْرَكْتُ عَلَيْهِ أَهْلَ الْعِلْمِ بِبَلَدِنَا - أَنَّهُ لاَ يُضَيَّقُ عَلَى الْمُسْلِمِينَ فِي زَكَاتِهِمْ وَأَنْ يُقْبَلَ مِنْهُمْ مَا دَفَعُوا مِنْ أَمْوَالِهِمْ ‏.‏

Yahya related to me from Malik from Yahya ibn Said that Muhammad ibn Yahya ibn Habban said, "Two men from the Ashja tribe told me that Muhammad ibn Maslama al-Ansari used tocome to them to collect their zakat, and he would say to anyone who owned livestock, 'Select (the animal for) the zakat on your livestock and bring it to me,' and he would accept any sheep that was brought to him provided it met the requirements of what the man owed." Malik said, "The sunna with us, and what I have seen the people of knowledge doing in our city, is that things are not made difficult for the muslims in their paying zakat, and whatever they offer of their livestock is accepted from them."

‏ لاَ تَحِلُّ الصَّدَقَةُ لِغَنِيٍّ إِلاَّ لِخَمْسَةٍ لِغَازٍ فِي سَبِيلِ اللَّهِ أَوْ لِعَامِلٍ عَلَيْهَا أَوْ لِغَارِمٍ أَوْ لِرَجُلٍ اشْتَرَاهَا بِمَالِهِ أَوْ لِرَجُلٍ لَهُ جَارٌ مِسْكِينٌ فَتُصُدِّقَ عَلَى الْمِسْكِينِ فَأَهْدَى الْمِسْكِينُ لِلْغَنِيِّ ‏"

someone fighting in the way of Allah, someone who collects zakat, someone who has suffered (financial) loss (at the hands of debtors), someone who buys it with his own money, and some one who has a poor neighbour who receives some zakat and gives some as a present to the one who is not in need." Malik said, "The position with us concerning the dividing up of zakat is that it is up to the individual judgement of the man in charge (wali). Whichever categories of people are in most need and are most numerous are given preference, according to how the man in charge sees fit. It is possible that that may change after one year, or two, or more, but it is always those who are in need and are most numerous that are given preference, whatever category they may belong to. This is what I have seen done by people of knowledge with which I am satisifed." Malik said, "There is no fixed share for the collector of the zakat, except according to what the imam sees fit."

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ أَبَا بَكْرٍ الصِّدِّيقَ، قَالَ لَوْ مَنَعُونِي عِقَالاً لَجَاهَدْتُهُمْ عَلَيْهِ ‏.‏

Yahya related to me from Malik that he had heard that Abu Bakr as-Siddiq said, "If they withhold even a hobbling cord I will fight them over it."

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، أَنَّهُ قَالَ شَرِبَ عُمَرُ بْنُ الْخَطَّابِ لَبَنًا فَأَعْجَبَهُ فَسَأَلَ الَّذِي سَقَاهُ مِنْ أَيْنَ هَذَا اللَّبَنُ فَأَخْبَرَهُ أَنَّهُ وَرَدَ عَلَى مَاءٍ - قَدْ سَمَّاهُ - فَإِذَا نَعَمٌ مِنْ نَعَمِ الصَّدَقَةِ وَهُمْ يَسْقُونَ فَحَلَبُوا لِي مِنْ أَلْبَانِهَا فَجَعَلْتُهُ فِي سِقَائِي فَهُوَ هَذَا ‏.‏ فَأَدْخَلَ عُمَرُ بْنُ الْخَطَّابِ يَدَهُ فَاسْتَقَاءَهُ ‏.‏ قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا أَنَّ كُلَّ مَنْ مَنَعَ فَرِيضَةً مِنْ فَرَائِضِ اللَّهِ عَزَّ وَجَلَّ فَلَمْ يَسْتَطِعِ الْمُسْلِمُونَ أَخْذَهَا كَانَ حَقًّا عَلَيْهِمْ جِهَادُهُ حَتَّى يَأْخُذُوهَا مِنْهُ ‏.‏

Yahya related to me from Malik that Zayd ibn Aslam said, ''Umar ibn al Khattab drank some milk which he liked (very much) and he asked the man who had given it to him, 'Where did this milk come from?' The man told him that he had come to a watering-place, which he named, and had found grazing livestock from the zakat watering there. He was given some of their milk, which he then put into his water-skin, and that was the milk in question. Umar ibn al-Khattab then put his hand into his mouth to make himself vomit." Malik said, "The position with us is that if anyone refuses to honour one of the obligatory demands of Allah, and the muslims are unable to get it, then they have the right to fight him until they get itfrom him."

وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ عَامِلاً، لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ كَتَبَ إِلَيْهِ يَذْكُرُ أَنَّ رَجُلاً مَنَعَ زَكَاةَ مَالِهِ فَكَتَبَ إِلَيْهِ عُمَرُ أَنْ دَعْهُ وَلاَ تَأْخُذْ مِنْهُ زَكَاةً مَعَ الْمُسْلِمِينَ قَالَ فَبَلَغَ ذَلِكَ الرَّجُلَ فَاشْتَدَّ عَلَيْهِ وَأَدَّى بَعْدَ ذَلِكَ زَكَاةَ مَالِهِ فَكَتَبَ عَامِلُ عُمَرَ إِلَيْهِ يَذْكُرُ لَهُ ذَلِكَ فَكَتَبَ إِلَيْهِ عُمَرُ أَنْ خُذْهَا مِنْهُ ‏.‏

Yahya related to me from Malik that he had heard that one of the administrators of Umar ibn Abd al-'Aziz wrote to him mentioning that a man had refused to pay zakat on his property. Umar wrote to the administrator and told him to leave the man alone and not to take any zakat from him when he took it from the other muslims. The man heard about this and the situation became unbearable for him, and after that he paid the zakat on his property. The administrator wrote to Umar and mentioned that to him, and Umar wrote back telling him to take the zakat from him.

‏ فِيمَا سَقَتِ السَّمَاءُ وَالْعُيُونُ وَالْبَعْلِ الْعُشْرُ وَفِيمَا سُقِيَ بِالنَّضْحِ نِصْفُ الْعُشْرِ ‏"

Yahya related to me from Malik from a reliable source from Sulayman ibn Yasar and from Busr ibn Said that the Messenger of Allah (ﷺ) said, "On land that is watered by rain or springs or any natural means there is (zakat to pay of) a tenth. On irrigated land there is (zakat of) a twentieth (to pay)."

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ زِيَادِ بْنِ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، أَنَّهُ قَالَ لاَ يُؤْخَذُ فِي صَدَقَةِ النَّخْلِ الْجُعْرُورُ وَلاَ مُصْرَانُ الْفَارَةِ وَلاَ عَذْقُ ابْنِ حُبَيْقٍ ‏.‏ قَالَ وَهُوَ يُعَدُّ عَلَى صَاحِبِ الْمَالِ وَلاَ يُؤْخَذُ مِنْهُ فِي الصَّدَقَةِ ‏.‏ قَالَ مَالِكٌ وَإِنَّمَا مِثْلُ ذَلِكَ الْغَنَمُ تُعَدُّ عَلَى صَاحِبِهَا بِسِخَالِهَا وَالسَّخْلُ لاَ يُؤْخَذُ مِنْهُ فِي الصَّدَقَةِ وَقَدْ يَكُونُ فِي الأَمْوَالِ ثِمَارٌ لاَ تُؤْخَذُ الصَّدَقَةُ مِنْهَا مِنْ ذَلِكَ الْبُرْدِيُّ وَمَا أَشْبَهَهُ لاَ يُؤْخَذُ مِنْ أَدْنَاهُ كَمَا لاَ يُؤْخَذُ مِنْ خِيَارِهِ ‏.‏ قَالَ وَإِنَّمَا تُؤْخَذُ الصَّدَقَةُ مِنْ أَوْسَاطِ الْمَالِ ‏.‏ قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا أَنَّهُ لاَ يُخْرَصُ مِنَ الثِّمَارِ إِلاَّ النَّخِيلُ وَالأَعْنَابُ فَإِنَّ ذَلِكَ يُخْرَصُ حِينَ يَبْدُو صَلاَحُهُ وَيَحِلُّ بَيْعُهُ وَذَلِكَ أَنَّ ثَمَرَ النَّخِيلِ وَالأَعْنَابِ يُؤْكَلُ رُطَبًا وَعِنَبًا فَيُخْرَصُ عَلَى أَهْلِهِ لِلتَّوْسِعَةِ عَلَى النَّاسِ وَلِئَلاَّ يَكُونَ عَلَى أَحَدٍ فِي ذَلِكَ ضِيقٌ فَيُخْرَصُ ذَلِكَ عَلَيْهِمْ ثُمَّ يُخَلَّى بَيْنَهُمْ وَبَيْنَهُ يَأْكُلُونَهُ كَيْفَ شَاءُوا ثُمَّ يُؤَدُّونَ مِنْهُ الزَّكَاةَ عَلَى مَا خُرِصَ عَلَيْهِمْ ‏.‏ قَالَ مَالِكٌ فَأَمَّا مَا لاَ يُؤْكَلُ رَطْبًا وَإِنَّمَا يُؤْكَلُ بَعْدَ حَصَادِهِ مِنَ الْحُبُوبِ كُلِّهَا فَإِنَّهُ لاَ يُخْرَصُ وَإِنَّمَا عَلَى أَهْلِهَا فِيهَا إِذَا حَصَدُوهَا وَدَقُّوهَا وَطَيَّبُوهَا وَخَلُصَتْ حَبًّا فَإِنَّمَا عَلَى أَهْلِهَا فِيهَا الأَمَانَةُ يُؤَدُّونَ زَكَاتَهَا إِذَا بَلَغَ ذَلِكَ مَا تَجِبُ فِيهِ الزَّكَاةُ وَهَذَا الأَمْرُ الَّذِي لاَ اخْتِلاَفَ فِيهِ عِنْدَنَا ‏.‏ قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا أَنَّ النَّخْلَ يُخْرَصُ عَلَى أَهْلِهَا وَثَمَرُهَا فِي رُءُوسِهَا إِذَا طَابَ وَحَلَّ بَيْعُهُ وَيُؤْخَذُ مِنْهُ صَدَقَتُهُ تَمْرًا عِنْدَ الْجِدَادِ فَإِنْ أَصَابَتِ الثَّمَرَةَ جَائِحَةٌ بَعْدَ أَنْ تُخْرَصَ عَلَى أَهْلِهَا وَقَبْلَ أَنْ تُجَذَّ فَأَحَاطَتِ الْجَائِحَةُ بِالثَّمَرِ كُلِّهِ فَلَيْسَ عَلَيْهِمْ صَدَقَةٌ فَإِنْ بَقِيَ مِنَ الثَّمَرِ شَىْءٌ يَبْلُغُ خَمْسَةَ أَوْسُقٍ فَصَاعِدًا بِصَاعِ النَّبِيِّ صلى الله عليه وسلم أُخِذَ مِنْهُمْ زَكَاتُهُ وَلَيْسَ عَلَيْهِمْ فِيمَا أَصَابَتِ الْجَائِحَةُ زَكَاةٌ وَكَذَلِكَ الْعَمَلُ فِي الْكَرْمِ أَيْضًا وَإِذَا كَانَ لِرَجُلٍ قِطَعُ أَمْوَالٍ مُتَفَرِّقَةٌ أَوِ اشْتِرَاكٌ فِي أَمْوَالٍ مُتَفَرِّقَةٍ لاَ يَبْلُغُ مَالُ كُلِّ شَرِيكٍ أَوْ قِطَعُهُ مَا تَجِبُ فِيهِ الزَّكَاةُ وَكَانَتْ إِذَا جُمِعَ بَعْضُ ذَلِكَ إِلَى بَعْضٍ يَبْلُغَ مَا تَجِبُ فِيهِ الزَّكَاةُ فَإِنَّهُ يَجْمَعُهَا وَيُؤَدِّي زَكَاتَهَا ‏.‏

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، أَنَّهُ سَأَلَ ابْنَ شِهَابٍ عَنِ الزَّيْتُونِ، فَقَالَ فِيهِ الْعُشْرُ ‏.‏ قَالَ مَالِكٌ وَإِنَّمَا يُؤْخَذُ مِنَ الزَّيْتُونِ الْعُشْرُ بَعْدَ أَنْ يُعْصَرَ وَيَبْلُغَ زَيْتُونُهُ خَمْسَةَ أَوْسُقٍ فَمَا لَمْ يَبْلُغْ زَيْتُونُهُ خَمْسَةَ أَوْسُقٍ فَلاَ زَكَاةَ فِيهِ وَالزَّيْتُونُ بِمَنْزِلَةِ النَّخِيلِ مَا كَانَ مِنْهُ سَقَتْهُ السَّمَاءُ وَالْعُيُونُ أَوْ كَانَ بَعْلاً فَفِيهِ الْعُشْرُ وَمَا كَانَ يُسْقَى بِالنَّضْحِ فَفِيهِ نِصْفُ الْعُشْرِ وَلاَ يُخْرَصُ شَىْءٌ مِنَ الزَّيْتُونِ فِي شَجَرِهِ ‏.‏ وَالسُّنَّةُ عِنْدَنَا فِي الْحُبُوبِ الَّتِي يَدَّخِرُهَا النَّاسُ وَيَأْكُلُونَهَا أَنَّهُ يُؤْخَذُ مِمَّا سَقَتْهُ السَّمَاءُ مِنْ ذَلِكَ وَمَا سَقَتْهُ الْعُيُونُ وَمَا كَانَ بَعْلاً الْعُشْرُ وَمَا سُقِيَ بِالنَّضْحِ نِصْفُ الْعُشْرِ إِذَا بَلَغَ ذَلِكَ خَمْسَةَ أَوْسُقٍ بِالصَّاعِ الأَوَّلِ صَاعِ النَّبِيِّ صلى الله عليه وسلم وَمَا زَادَ عَلَى خَمْسَةِ أَوْسُقٍ فَفِيهِ الزَّكَاةُ بِحِسَابِ ذَلِكَ ‏.‏ قَالَ مَالِكٌ وَالْحُبُوبُ الَّتِي فِيهَا الزَّكَاةُ الْحِنْطَةُ وَالشَّعِيرُ وَالسُّلْتُ وَالذُّرَةُ وَالدُّخْنُ وَالأُرْزُ وَالْعَدَسُ وَالْجُلْبَانُ وَاللُّوبِيَا وَالْجُلْجُلاَنُ وَمَا أَشْبَهَ ذَلِكَ مِنَ الْحُبُوبِ الَّتِي تَصِيرُ طَعَامًا فَالزَّكَاةُ تُؤْخَذُ مِنْهَا بَعْدَ أَنْ تُحْصَدَ وَتَصِيرَ حَبًّا ‏.‏ قَالَ وَالنَّاسُ مُصَدَّقُونَ فِي ذَلِكَ وَيُقْبَلُ مِنْهُمْ فِي ذَلِكَ مَا دَفَعُوا ‏.‏ وَسُئِلَ مَالِكٌ مَتَى يُخْرَجُ مِنَ الزَّيْتُونِ الْعُشْرُ أَوْ نِصْفُهُ أَقَبْلَ النَّفَقَةِ أَمْ بَعْدَهَا فَقَالَ لاَ يُنْظَرُ إِلَى النَّفَقَةِ وَلَكِنْ يُسْأَلُ عَنْهُ أَهْلُهُ كَمَا يُسْأَلُ أَهْلُ الطَّعَامِ عَنِ الطَّعَامِ وَيُصَدَّقُونَ بِمَا قَالُوا فَمَنْ رُفِعَ مِنْ زَيْتُونِهِ خَمْسَةُ أَوْسُقٍ فَصَاعِدًا أُخِذَ مِنْ زَيْتِهِ الْعُشْرُ بَعْدَ أَنْ يُعْصَرَ وَمَنْ لَمْ يُرْفَعْ مِنْ زَيْتُونِهِ خَمْسَةُ أَوْسُقٍ لَمْ تَجِبْ عَلَيْهِ فِي زَيْتِهِ الزَّكَاةُ ‏.‏ قَالَ مَالِكٌ وَمَنْ بَاعَ زَرْعَهُ وَقَدْ صَلَحَ وَيَبِسَ فِي أَكْمَامِهِ فَعَلَيْهِ زَكَاتُهُ وَلَيْسَ عَلَى الَّذِي اشْتَرَاهُ زَكَاةٌ وَلاَ يَصْلُحُ بَيْعُ الزَّرْعِ حَتَّى يَيْبَسَ فِي أَكْمَامِهِ وَيَسْتَغْنِيَ عَنِ الْمَاءِ ‏.‏ قَالَ مَالِكٌ فِي قَوْلِ اللَّهِ تَعَالَى ‏{‏وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ ‏}‏ أَنَّ ذَلِكَ الزَّكَاةُ وَقَدْ سَمِعْتُ مَنْ يَقُولُ ذَلِكَ ‏.‏ قَالَ مَالِكٌ وَمَنْ بَاعَ أَصْلَ حَائِطِهِ أَوْ أَرْضَهُ وَفِي ذَلِكَ زَرْعٌ أَوْ ثَمَرٌ لَمْ يَبْدُ صَلاَحُهُ فَزَكَاةُ ذَلِكَ عَلَى الْمُبْتَاعِ وَإِنْ كَانَ قَدْ طَابَ وَحَلَّ بَيْعُهُ فَزَكَاةُ ذَلِكَ عَلَى الْبَائِعِ إِلاَّ أَنْ يَشْتَرِطَهَا عَلَى الْمُبْتَاعِ ‏.‏

Malik said, "If a man has four awsuq of dates he has harvested, four awsuq of grapes he has picked, or four awsuq of wheat he has reaped or four awsuq of pulses he has harvested, the different categories are not added together, and he does not have to pay zakat on any of the categ ries - the dates, the grapes, the wheat or the pulses - until any one of them comes to five awsuq using the sa of the Prophet (ﷺ) as the Messenger of Allah (ﷺ) said, 'There is no zakat (to pay) on anything less than five awsuq of dates. 'lf any of the categories comes to five awsuq, then zakat must be paid. If none of the categories comes to five awsuq, then there is no zakat to pay. The explanation of this is that when a man harvests five awsuq of dates (from his palms), he adds them all together and deducts the zakat from them even if they are all of different kinds and varieties. It is the same with different kinds of cereal, such as brown wheat, white wheat, barley and sult, which are all considered as one category. If a man reaps five awsuq of any of these, he adds it all together and pays zakat on it. If it does not come to that amount he does not have to pay any zakat. It is the same (also) with grapes, whether they be black or red. If a man picks five awsuq of them he has to pay zakat on them, but if they do not come to that amount he does not have to pay any zakat. Pulses also are considered as one category, like cereals, dates and grapes, even if they are of different varieties and are called by different names. Pulses include chick- peas, lentils, beans, peas, and anything which is agreed by everybody to be a pulse. If a man harvests five awsuq of pulses, measuring by the aforementioned sa, the sa of the Prophet (ﷺ) he collects them all together and must pay zakat on them, even if they are of every kind of pulse and not just one kind." Malik said, ''Umar ibn al-Khattab drew a distinction between pulses and wheat when he took zakat from the Nabatean christians. He considered all pulses to be one category and took a tenth from them, and from cereals and raisins he took a twentieth." Malik said, "If some one asks, 'How can pulses be added up all together when assessing the zakat so that there is just one payment, when a man can barter two of one kind for one of another, while cereals can not be bartered at a rate of two to one?', then tell him, 'Gold and silver are collected together when assessing the zakat, even though an amount of gold dinars can be exchanged for many times tha tamount of silver dirhams.' " Malik said, regarding date palms which are shared equally between two men, and from which eight awsuq of dates are harvested, "They do not have to pay any zakat on them. If one man owns five awsuq of what is harvested from one piece of land, and the other owns four awsuq or less, the one who owns the five awsuq has to pay zakat, and the other one, who harvested four awsuq or less, does not have to pay zakat. This is how things are done whenever there are associates in any crop, whether the crop is grain or seeds that are reaped, or dates that are harvested, or grapes that are picked . Any one of them that harvests five awsuq of dates, or picks five awsuq of grapes, or reaps five awsuq of wheat, has to pay zakat, and whoever's portion is less than five awsuq does not have to pay zakat. Zakat only has to be paid by someone whose harvesting or picking or reaping comes to five awsuq." Malik said, "The sunna with us regarding anything from any of these categories, i.e. wheat, dates, grapes and any kind of grain o rseed, which has had the zakat deducted from it and is then stored by its owner for a number of years after he has paid the zakat on it until he sell sit, is that he does not have to pay any zakat on the price he sells it for until a year has elapsed over it from the day he made the sale, as long as he got it through (chance) acquisition or some other means and it was not intended for trading. Cereals, seeds and trade-goods are the same, in that if a man acquires some and keeps them for a number of years and then sells them for gold or silver, he does not have to pay zakat on their price until a year has elapsed over it from the day of sale. If, however, the goods were intended for trade then the owner must pay zakat on them when he sells them, as long as he has had them for a year from the day when he paid zakat on the property with which he bought them."

Malik said, "The sunna that we are all agreed upon here (in Madina) and which I have heard from the people of knowledge, is that there is no zakat on any kind of fresh (soft) fruit, whether it be pomegranates, peaches, figs or anything that is like them or not like them as long as it is fruit." He continued, "No zakat has to be paid on animal fodder or herbs and vegetables of any kind, and there is no zakat to pay on the price realised on their sale until a year has elapsed over it from the day of sale which counts as the time the owner receives the sum."

‏ لَيْسَ عَلَى الْمُسْلِمِ فِي عَبْدِهِ وَلاَ فِي فَرَسِهِ صَدَقَةٌ ‏"

Yahya related to me from Malik from Abdullah ibn Umar from Sulayman ibn Yasar from Irak ibn Malik from Abu Hurayra that the Messenger of Allah (ﷺ) said, "A muslim does not have to pay any zakat on his slave or his horse."

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، أَنَّ أَهْلَ الشَّامِ، قَالُوا لأَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ خُذْ مِنْ خَيْلِنَا وَرَقِيقِنَا صَدَقَةً ‏.‏ فَأَبَى ثُمَّ كَتَبَ إِلَى عُمَرَ بْنِ الْخَطَّابِ فَأَبَى عُمَرُ ثُمَّ كَلَّمُوهُ أَيْضًا فَكَتَبَ إِلَى عُمَرَ فَكَتَبَ إِلَيْهِ عُمَرُ إِنْ أَحَبُّوا فَخُذْهَا مِنْهُمْ وَارْدُدْهَا عَلَيْهِمْ وَارْزُقْ رَقِيقَهُمْ ‏.‏ قَالَ مَالِكٌ مَعْنَى قَوْلِهِ رَحِمَهُ اللَّهُ وَارْدُدْهَا عَلَيْهِمْ يَقُولُ عَلَى فُقَرَائِهِمْ ‏.‏

Yahya related to me from Malik from Ibn Shihab from Sulayman ibn Yasar that the people of Syria said to Abu Ubayda ibn al-Jarrah, "Take zakat from our horses and slaves," and he refused. Then he wrote to Umar ibn al-Khattab and he (also) refused. Again they talked to him and again he wrote to Umar, and Umar wrote back to him saying, "If they want, take it from them and (then) give it back to them and give their slaves provision." Malik said, "What he means, may Allah have mercy upon him, by the words 'and give it back to them' is, 'to their poor.' "

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرِ بْنِ عَمْرِو بْنِ حَزْمٍ، أَنَّهُ قَالَ جَاءَ كِتَابٌ مِنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ إِلَى أَبِي وَهُوَ بِمِنًى أَنْ لاَ يَأْخُذَ مِنَ الْعَسَلِ وَلاَ مِنَ الْخَيْلِ صَدَقَةً ‏.‏

Yahya related to me from Malik that Abdullah ibn Abi Bakr ibn Amr ibn Hazim said, "A message came from Umar ibn Abd al-Aziz to my father when he was in Mina telling him not to take zakat from either honey or horses."

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ، أَنَّهُ قَالَ سَأَلْتُ سَعِيدَ بْنَ الْمُسَيَّبِ عَنْ صَدَقَةِ الْبَرَاذِينِ، فَقَالَ وَهَلْ فِي الْخَيْلِ مِنْ صَدَقَةٍ

Yahya related to me from Malik that Abdullah ibn Dinar said, "I asked Said ibn al-Musayyab about zakat on work-horses, and he said, 'Is there any zakat on horses ?' "

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، قَالَ بَلَغَنِي أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم أَخَذَ الْجِزْيَةَ مِنْ مَجُوسِ الْبَحْرَيْنِ وَأَنَّ عُمَرَ بْنَ الْخَطَّابِ أَخَذَهَا مِنْ مَجُوسِ فَارِسَ وَأَنَّ عُثْمَانَ بْنَ عَفَّانَ أَخَذَهَا مِنَ الْبَرْبَرِ ‏.‏

Yahya related to me from Malik that Ibn Shihab said, "I have heard that the Messenger of Allah (ﷺ) took jizya from the magians of Bahrain, that Umar ibn al- Khattab took it from the magians of Persia and that Uthman ibn Affan took it from the Berbers."

‏ سُنُّوا بِهِمْ سُنَّةَ أَهْلِ الْكِتَابِ ‏"

Yahya related to me from Malik from Jafar ibn Muhammad ibn Ali from his father that Umar ibn al-Khattab mentioned the magians and said, "I do not know what to do about them." Abd ar-Rahman ibn Awf said, "I bear witness that I heard the Messenger of Allah (ﷺ) say, 'Follow the same sunna with them that you follow with the people of the Book . ' "

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنْ أَسْلَمَ، مَوْلَى عُمَرَ بْنِ الْخَطَّابِ أَنَّ عُمَرَ بْنَ الْخَطَّابِ، ضَرَبَ الْجِزْيَةَ عَلَى أَهْلِ الذَّهَبِ أَرْبَعَةَ دَنَانِيرَ وَعَلَى أَهْلِ الْوَرِقِ أَرْبَعِينَ دِرْهَمًا مَعَ ذَلِكَ أَرْزَاقُ الْمُسْلِمِينَ وَضِيَافَةُ ثَلاَثَةِ أَيَّامٍ ‏.‏

Yahya related to me from Malik from Nafi from Aslam, the mawla of Umar ibn al-Khattab, that Umar ibn al-Khattab imposed a jizya tax of four dinars on those living where gold was the currency, and forty dirhams on those living where silver was the currency. In addition, they had to provide for the muslims and receive them as guests for three days.

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، أَنَّهُ قَالَ لِعُمَرَ بْنِ الْخَطَّابِ إِنَّ فِي الظَّهْرِ نَاقَةً عَمْيَاءَ ‏.‏ فَقَالَ عُمَرُ ادْفَعْهَا إِلَى أَهْلِ بَيْتٍ يَنْتَفِعُونَ بِهَا ‏.‏ قَالَ فَقُلْتُ وَهِيَ عَمْيَاءُ فَقَالَ عُمَرُ يَقْطُرُونَهَا بِالإِبِلِ ‏.‏ قَالَ فَقُلْتُ كَيْفَ تَأْكُلُ مِنَ الأَرْضِ قَالَ فَقَالَ عُمَرُ أَمِنْ نَعَمِ الْجِزْيَةِ هِيَ أَمْ مِنْ نَعَمِ الصَّدَقَةِ فَقُلْتُ بَلْ مِنْ نَعَمِ الْجِزْيَةِ ‏.‏ فَقَالَ عُمَرُ أَرَدْتُمْ - وَاللَّهِ - أَكْلَهَا ‏.‏ فَقُلْتُ إِنَّ عَلَيْهَا وَسْمَ الْجِزْيَةِ ‏.‏ فَأَمَرَ بِهَا عُمَرُ فَنُحِرَتْ وَكَانَ عِنْدَهُ صِحَافٌ تِسْعٌ فَلاَ تَكُونُ فَاكِهَةٌ وَلاَ طُرَيْفَةٌ إِلاَّ جَعَلَ مِنْهَا فِي تِلْكَ الصِّحَافِ فَبَعَثَ بِهَا إِلَى أَزْوَاجِ النَّبِيِّ صلى الله عليه وسلم وَيَكُونُ الَّذِي يَبْعَثُ بِهِ إِلَى حَفْصَةَ ابْنَتِهِ مِنْ آخِرِ ذَلِكَ فَإِنْ كَانَ فِيهِ نُقْصَانٌ كَانَ فِي حَظِّ حَفْصَةَ - قَالَ - فَجَعَلَ فِي تِلْكَ الصِّحَافِ مِنْ لَحْمِ تِلْكَ الْجَزُورِ فَبَعَثَ بِهِ إِلَى أَزْوَاجِ النَّبِيِّ صلى الله عليه وسلم وَأَمَرَ بِمَا بَقِيَ مِنْ لَحْمِ تِلْكَ الْجَزُورِ فَصُنِعَ فَدَعَا عَلَيْهِ الْمُهَاجِرِينَ وَالأَنْصَارَ ‏.‏ قَالَ مَالِكٌ لاَ أَرَى أَنْ تُؤْخَذَ النَّعَمُ مِنْ أَهْلِ الْجِزْيَةِ إِلاَّ فِي جِزْيَتِهِمْ ‏.‏

Yahya related to me from Malik from Zayd ibn Aslam from his father that he said to Umar ibn al-Khattab, "There is a blind she- camel behind the house,'' soUmar said, "Hand it over to a household so that they can make (some) use of it." He said, "But she is blind." Umar replied, "Then put it in a line with other camels." He said, "How will it be able to eat from the ground?" Umar asked, "Is it from the livestock of the jizya or the zakat?" and Aslam replied, "From the livestock of the jizya." Umar said, "By AIIah, you wish to eat it." Aslam said, "It has the brand of the jizya on it." So Umar ordered it to be slaughtered. He had nine platters, and on each of the platters he put some of every fruit and delicacy that there was and then sent them to the wives of the Prophet (ﷺ) and the one he sent to his daughter Hafsa was the last of them all, and if there was any deficiency in any of them it was in Hafsa's portion. "He put meat from the slaughtered animal on the platters and sent them to the wives of the Prophet (ﷺ) and he ordered what was left of the meat of the slaughtered animal to be prepared. Then he invited the Muhajirun and the Ansar to eat it." Malik said, "I do not think that livestock should be taken from people who pay the jizya except as jizya."

وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ بَلَغَهُ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ، كَتَبَ إِلَى عُمَّالِهِ أَنْ يَضَعُوا الْجِزْيَةَ عَمَّنْ أَسْلَمَ مِنْ أَهْلِ الْجِزْيَةِ حِينَ يُسْلِمُونَ ‏.‏ قَالَ مَالِكٌ مَضَتِ السُّنَّةُ أَنْ لاَ جِزْيَةَ عَلَى نِسَاءِ أَهْلِ الْكِتَابِ وَلاَ عَلَى صِبْيَانِهِمْ وَأَنَّ الْجِزْيَةَ لاَ تُؤْخَذُ إِلاَّ مِنَ الرِّجَالِ الَّذِينَ قَدْ بَلَغُوا الْحُلُمَ وَلَيْسَ عَلَى أَهْلِ الذِّمَّةِ وَلاَ عَلَى الْمَجُوسِ فِي نَخِيلِهِمْ وَلاَ كُرُومِهِمْ وَلاَ زُرُوعِهِمْ وَلاَ مَوَاشِيهِمْ صَدَقَةٌ لأَنَّ الصَّدَقَةَ إِنَّمَا وُضِعَتْ عَلَى الْمُسْلِمِينَ تَطْهِيرًا لَهُمْ وَرَدًّا عَلَى فُقَرَائِهِمْ وَوُضِعَتِ الْجِزْيَةُ عَلَى أَهْلِ الْكِتَابِ صَغَارًا لَهُمْ فَهُمْ مَا كَانُوا بِبَلَدِهِمُ الَّذِينَ صَالَحُوا عَلَيْهِ لَيْسَ عَلَيْهِمْ شَىْءٌ سِوَى الْجِزْيَةِ فِي شَىْءٍ مِنْ أَمْوَالِهِمْ إِلاَّ أَنْ يَتَّجِرُوا فِي بِلاَدِ الْمُسْلِمِينَ وَيَخْتَلِفُوا فِيهَا فَيُؤْخَذُ مِنْهُمُ الْعُشْرُ فِيمَا يُدِيرُونَ مِنَ التِّجَارَاتِ وَذَلِكَ أَنَّهُمْ إِنَّمَا وُضِعَتْ عَلَيْهِمُ الْجِزْيَةُ وَصَالَحُوا عَلَيْهَا عَلَى أَنْ يُقَرُّوا بِبِلاَدِهِمْ وَيُقَاتَلَ عَنْهُمْ عَدُوُّهُمْ فَمَنْ خَرَجَ مِنْهُمْ مِنْ بِلاَدِهِ إِلَى غَيْرِهَا يَتْجُرُ إِلَيْهَا فَعَلَيْهِ الْعُشْرُ مَنْ تَجَرَ مِنْهُمْ مِنْ أَهْلِ مِصْرَ إِلَى الشَّامِ وَمِنْ أَهْلِ الشَّامِ إِلَى الْعِرَاقِ وَمِنْ أَهْلِ الْعِرَاقِ إِلَى الْمَدِينَةِ أَوِ الْيَمَنِ أَوْ مَا أَشْبَهَ هَذَا مِنَ الْبِلاَدِ فَعَلَيْهِ الْعُشْرُ وَلاَ صَدَقَةَ عَلَى أَهْلِ الْكِتَابِ وَلاَ الْمَجُوسِ فِي شَىْءٍ مِنْ أَمْوَالِهِمْ وَلاَ مِنْ مَوَاشِيهِمْ وَلاَ ثِمَارِهِمْ وَلاَ زُرُوعِهِمْ مَضَتْ بِذَلِكَ السُّنَّةُ وَيُقَرُّونَ عَلَى دِينِهِمْ وَيَكُونُونَ عَلَى مَا كَانُوا عَلَيْهِ وَإِنِ اخْتَلَفُوا فِي الْعَامِ الْوَاحِدِ مِرَارًا فِي بِلاَدِ الْمُسْلِمِينَ فَعَلَيْهِمْ كُلَّمَا اخْتَلَفُوا الْعُشْرُ لأَنَّ ذَلِكَ لَيْسَ مِمَّا صَالَحُوا عَلَيْهِ وَلاَ مِمَّا شُرِطَ لَهُمْ وَهَذَا الَّذِي أَدْرَكْتُ عَلَيْهِ أَهْلَ الْعِلْمِ بِبَلَدِنَا ‏.‏

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ، كَانَ يَأْخُذُ مِنَ النَّبَطِ مِنَ الْحِنْطَةِ وَالزَّيْتِ نِصْفَ الْعُشْرِ يُرِيدُ بِذَلِكَ أَنْ يَكْثُرَ الْحَمْلُ إِلَى الْمَدِينَةِ وَيَأْخُذُ مِنَ الْقُطْنِيَّةِ الْعُشْرَ ‏.‏

Yahya related to me from Ibn Shihab from Salim ibn Abdullah from his father that Umar ibn al-Khattab used to take a twentieth from the cereals and olive oil of the Nabatean christians, intending by that to increase the cargo to Madina. He would take a tenth from pulses.

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنِ السَّائِبِ بْنِ يَزِيدَ، أَنَّهُ قَالَ كُنْتُ غُلاَمًا عَامِلاً مَعَ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ عَلَى سُوقِ الْمَدِينَةِ فِي زَمَانِ عُمَرَ بْنِ الْخَطَّابِ فَكُنَّا نَأْخُذُ مِنَ النَّبَطِ الْعُشْرَ ‏.‏

Yahya related to me from Malik from Ibn Shihab that as-Sa'ib ibn Yazid said, "As a young man I used to work with Abdullah ibn Utba ibn Masud in the market of Madina in the time of Umar ibn al-Khattab and we used to take a tenth from the Nabateans."

وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّهُ سَأَلَ ابْنَ شِهَابٍ عَلَى أَىِّ وَجْهٍ كَانَ يَأْخُذُ عُمَرُ بْنُ الْخَطَّابِ مِنَ النَّبَطِ الْعُشْرَ فَقَالَ ابْنُ شِهَابٍ كَانَ ذَلِكَ يُؤْخَذُ مِنْهُمْ فِي الْجَاهِلِيَّةِ فَأَلْزَمَهُمْ ذَلِكَ عُمَرُ ‏.‏

Yahya related to me from Malik that he had asked Ibn Shihab why Umar ibn al Khattab used to take a tenth from the Nabateans, and Ibn Shihab replied, "It used to be taken from them in the jahiliyya, and Umar imposed it on them."

‏ لاَ تَشْتَرِهِ وَإِنْ أَعْطَاكَهُ بِدِرْهَمٍ وَاحِدٍ فَإِنَّ الْعَائِدَ فِي صَدَقَتِهِ كَالْكَلْبِ يَعُودُ فِي قَيْئِهِ ‏"

Yahya related to me from Zayd ibn Aslam that his father said that he had heard Umar ibn al-Khattab say, "I once gave a noble horse to carry somebody in the way of Allah, and the man neglected it. I wished to buy it back from him and I thought that he would sell it cheaply. I asked the Messenger of Allah (ﷺ) about it and he said, 'Do not buy it, even if he gives it to you for one dirham, for someone who takes back his sadaqa is like a dog swallowing its own vomit.' "

‏ لاَ تَبْتَعْهُ وَلاَ تَعُدْ فِي صَدَقَتِكَ ‏"

Yahya related to me from Malik from Nafi from Abdullah ibn Umar that Umar ibn al-Khattab gave a horse to carry some one in the way of Allah, and then he wished to buy it back. So he asked the Messenger of Allah (ﷺ) about it, and he said, "Do not buy or take back your sadaqa."

Yahya said that Malik was asked about whether a man who gave some sadaqa, and then found it being offered back to him for sale by some one other than the man to whom he had given it, could buy it or not, and he said, "I prefer that he leaves it."

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، كَانَ يُخْرِجُ زَكَاةَ الْفِطْرِ عَنْ غِلْمَانِهِ الَّذِينَ، بِوَادِي الْقُرَى وَبِخَيْبَرَ ‏.‏ وَحَدَّثَنِي عَنْ مَالِكٍ، أَنَّ أَحْسَنَ، مَا سَمِعْتُ فِيمَا، يَجِبُ عَلَى الرَّجُلِ مِنْ زَكَاةِ الْفِطْرِ أَنَّ الرَّجُلَ يُؤَدِّي ذَلِكَ عَنْ كُلِّ مَنْ يَضْمَنُ نَفَقَتَهُ وَلاَ بُدَّ لَهُ مِنْ أَنْ يُنْفِقَ عَلَيْهِ وَالرَّجُلُ يُؤَدِّي عَنْ مُكَاتَبِهِ وَمُدَبَّرِهِ وَرَقِيقِهِ كُلِّهِمْ غَائِبِهِمْ وَشَاهِدِهِمْ مَنْ كَانَ مِنْهُمْ مُسْلِمًا وَمَنْ كَانَ مِنْهُمْ لِتِجَارَةٍ أَوْ لِغَيْرِ تِجَارَةٍ وَمَنْ لَمْ يَكُنْ مِنْهُمْ مُسْلِمًا فَلاَ زَكَاةَ عَلَيْهِ فِيهِ ‏.‏ قَالَ مَالِكٌ فِي الْعَبْدِ الآبِقِ إِنَّ سَيِّدَهُ إِنْ عَلِمَ مَكَانَهُ أَوْ لَمْ يَعْلَمْ وَكَانَتْ غَيْبَتُهُ قَرِيبَةً فَهُوَ يَرْجُو حَيَاتَهُ وَرَجْعَتَهُ فَإِنِّي أَرَى أَنْ يُزَكِّيَ عَنْهُ وَإِنْ كَانَ إِبَاقُهُ قَدْ طَالَ وَيَئِسَ مِنْهُ فَلاَ أَرَى أَنْ يُزَكِّيَ عَنْهُ ‏.‏ قَالَ مَالِكٌ تَجِبُ زَكَاةُ الْفِطْرِ عَلَى أَهْلِ الْبَادِيَةِ كَمَا تَجِبُ عَلَى أَهْلِ الْقُرَى وَذَلِكَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم فَرَضَ زَكَاةَ الْفِطْرِ مِنْ رَمَضَانَ عَلَى النَّاسِ عَلَى كُلِّ حُرٍّ أَوْ عَبْدٍ ذَكَرٍ أَوْ أُنْثَى مِنَ الْمُسْلِمِينَ ‏.‏

Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to pay the zakat al-fitr for those slaves of his that were at Wadi'l-Qura and Khaybar. Yahya related to me that Malik said, "The best that I have heard about the zakat al-fitr is that a man has to pay for every person that he is responsible for supporting and whom he must support. He has to pay forall his mukatabs, his mudabbars, and his ordinary slaves, whether they are present or absent, as long as they are muslim, and whether or not they are fortrade. However, he does not have to pay zakat on any of them that are not muslim." Malik said, concerning a runaway slave, "I think that his master should pay the zakat fo rhim whether or not he knows where he is, if it has not been long since the slave ran away and his master hopes that he is still alive and will return. If it has been a long time since he ran away and his master has despaired of him returning then I do not think that he should pay zakat for him.' Malik said, "The zakat al-fitr has to be paid by people living in the desert (i.e. nomadic people) just as it has to be paid by people living in villages (i.e. settled people), because the Messenger of Allah (ﷺ) made the zakat al-fitr at the end of Ramadan obligatory on every muslim, whether freeman or slave, male or female."

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم فَرَضَ زَكَاةَ الْفِطْرِ مِنْ رَمَضَانَ عَلَى النَّاسِ صَاعًا مِنْ تَمْرٍ أَوْ صَاعًا مِنْ شَعِيرٍ عَلَى كُلِّ حُرٍّ أَوْ عَبْدٍ ذَكَرٍ أَوْ أُنْثَى مِنَ الْمُسْلِمِينَ ‏.‏

Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah (ﷺ) made the zakat of breaking the fast at the end of Ramadan obligatory on every muslim, whether freeman or slave, male or female, and stipulated it as a sa' of dates or a sa' of barley.

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عِيَاضِ بْنِ عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ الْعَامِرِيِّ، أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الْخُدْرِيَّ، يَقُولُ كُنَّا نُخْرِجُ زَكَاةَ الْفِطْرِ صَاعًا مِنْ طَعَامٍ أَوْ صَاعًا مِنْ شَعِيرٍ أَوْ صَاعًا مِنْ تَمْرٍ أَوْ صَاعًا مِنْ أَقِطٍ أَوْ صَاعًا مِنْ زَبِيبٍ وَذَلِكَ بِصَاعِ النَّبِيِّ صلى الله عليه وسلم ‏.‏

Yahya related to me from Malik from Zayd ibn Aslam from lyad ibn Abdullah ibn Sad ibn Abi Sarh al-Amiri that he had heard Abu Said al- Khudri say, "We used to pay the zakat al-fitr with a sa of wheat, or a sa of barley, or a sa of dates, or a sa of dried sour milk, or a sa of raisins, using the sa of the Prophet, may Allah bless him and grant him peace . "

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، كَانَ لاَ يُخْرِجُ فِي زَكَاةِ الْفِطْرِ إِلاَّ التَّمْرَ إِلاَّ مَرَّةً وَاحِدَةً فَإِنَّهُ أَخْرَجَ شَعِيرًا ‏.‏

Yahya related to me from Malik from Nafi that Abdullah ibn Umar would always pay the zakat al-fitr in dates, except once, when he paid it in barley.

Maliksaid, "Payment of all types of kaffara, of zakat al-fitr and of the zakat on grains for which a tenth or a twentieth is due, is made using the smaller mudd, which is the mudd of the Prophet (ﷺ) except in the case of dhihar divorce, when the kaffara is paid using the mudd of Hisham, which is the larger mudd."

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، كَانَ يَبْعَثُ بِزَكَاةِ الْفِطْرِ إِلَى الَّذِي تُجْمَعُ عِنْدَهُ قَبْلَ الْفِطْرِ بِيَوْمَيْنِ أَوْ ثَلاَثَةٍ ‏.‏

Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to send the zakat al-fitr to the one with whom it was collected together two or three days before the day of breaking the fast.

Yahya related to me that Malik had seen that the people of knowledge used to like to pay the zakat al-fitr after dawn had broken on the day of the Fitr before they went to the place of prayer. Malik said, "There is leeway in this, if Allah wills, in that it can be paid either before setting out (for the prayer) on the day of Fitr or afterwards."

Yahya related to me that Malik said, "A man does not have to pay zakat for the slaves of his slaves, or for some one employed by him, or for his wife's slaves, except for anyone who serves him and whose services are indispensable to him, in which case he must pay zakat. He does not have to pay zakat for any of his slaves that are kafir and have not become muslim, whether they be for trade or otherwise."