Les Fay’, al-Anfal, al-Khums, ses règles et les biens soumis à l'al-Khums

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from Aban ibn abu ‘Ayyash from Sulaym ibn Qays who has said the following “I heard Amir al-Mu’minin Ali (a.s.) say, ‘We, By Allah, are the ones to whom Allah has referred by the words ‘Dhi al-Qurba’ (relatives) and has given the same status as to Him self and His the Holy Prophet (s.a). He has said, “Whatever God grants to His Messenger (out of the property) of the people of the towns, belongs to God, the Messenger, the kinsfolk, the orphans, the destitute . .” (59:7) It applies to such person from us exclusively. In the charity there no portion is appropriated to us. It is the way Allah has honored His Holy Prophet (s.a) and has honored us instead of feeding us the filthy things in the hands of people.”

Ali ibn Ibrahim a rapporté de son père, de Hammad ibn Isa, d'Ibrahim ibn 'Umar al-Yamani, d'Aban ibn Abi Ayyash, de Sulaym ibn Qays, qui a dit : J'ai entendu l'Imam des croyants (que la paix soit sur lui) dire : "Nous, par Allah, sommes ceux qu'Allah a choisis parmi les proches, ceux qu'Allah a liés à Lui-même et à Son Prophète (que la prière d'Allah et Son salut soient sur lui et sa famille). Allah n'a pas accordé à Son Prophète parmi les habitants des cités, pour Allah, Son Prophète, les proches, les orphelins et les nécessiteux parmi nous une part spéciale dans l'aumône. Allah a honoré Son Prophète et nous a honorés en nous nourrissant des restes que les gens ont dans leurs mains."

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Aban from Muhammad ibn Muslim from abu Ja‘far (a.s.) who has said the following. about the words of Allah, the Most High. “Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred,. .” (8:41) The Imam (a.s.) said, “It refers to the relatives of the Messenger of Allah. Al-Khums (one fifth) belongs to Allah, the Messenger and to us.”

2 - Al-Husayn ibn Muhammad, de Mu'alla ibn Muhammad, de al-Washsha', d'Aban, de Muhammad ibn Muslim, de Abi Ja'far (que la paix soit sur lui) a dit au sujet de la parole d'Allah le Très-Haut : "Et sachez que, de tout butin que vous avez fait, le cinquième appartient à Allah, au Messager, à ses proches parents." Il a dit : "Ils sont les proches parents du Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille), et le cinquième est pour Allah, pour le Messager, et pour nous."

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hafs ibn al-Bakhtari from abu ‘Abdallah (a.s.) who has said the following. “Al-Anfal is such property for the acquisition of which no camels or horses are use and no armed expeditions are undertaken. It is the property that may come as a result of negotiated settlement or certain people would give with their own hands, may come from a barren land or from inside the valleys. Such properties belong to the Messenger of Allah and it will belong to the Imams after the the Messenger of Allah. The Imam (a.s.) will spend them as he may consider proper.”

Ali ibn Ibrahim a rapporté de son père, de la part d'Ibn Abi Umeyr, de Hafs ibn al-Bakhtari, de l'Imam Abu Abdullah (que la paix soit sur lui) qui a dit : "Le butin (Al-Anfal) ne sera pas considéré comme tel s'il n'a pas été obtenu avec des chevaux et des montures, ou par des gens pieux, ou par des gens qui l'ont acquis de leurs propres mains, et chaque terre dévastée et chaque vallée creuse lui appartiennent, pour le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sur sa famille), et pour l'Imam qui vient après lui, il le distribue où il le souhaite."

4. Ali ibn Ibrahim ibn Hashim has narrated from his father from Hammad ibn ‘Isa from certain persons of our people from the virtuous servant of Allah who has said the following. “Al-Khums (one fifth) is due on five categories of properties. 1 Cattle 2 Properties acquired from diving deep waters 3 The treasures 4 The mines and Salts. On each of such categories al-Khums is due. Such one fifth is distributed just as Allah has done. The remaining four portions is distributed among those who has taken part in the actual fighting or those lending support behind the front. The one fifth is distributed as follows. One portion for Allah, one the Messenger of Allah, one for the relatives (of the Messenger of Allah), one for the orphans, one for the destitute and one portion for those who become needy on a journey. Thus, the portion for Allah and the Messenger of Allah belong to Leadership with Divine Authority after the Messenger of Allah as the portion of inheritance. Thus, he (Leadership with Divine Authority) will have three portions. Two portions as inheritance and one is that which Allah has granted to him. Fifty percent of al-Khums (one fifth) belongs to him, the Imam (Leader with Divine Authority). The other fifty percent of al-Khums belongs to his family members. One portion for the orphans thereof, one portion for the destitute thereof, one portion for those of them who become needy while on a journey. It is distributed among them according to the rules in the book and the Sunnah. The limit is an amount that would suffice their expenses for a whole year. If any thing is left extra it will go to the Wali, (Leadership with Divine Authority). In the case of deficit the Wali (Leadership with Divine Authority) is responsible to provide and pay the deficit and as much as it would fulfill their needs. Wali is responsible to pay the deficit because the extra is given to him. Allah has given this one fifth exclusively to them and not the destitute from the masses and those of them who become needy on a journey as a replacement for the charities due on people. It is a sign of honor for them because of their being the relatives of the Messenger of Allah and an honor from Allah to keep them secure from the filth in the hands of people. Thus is for them only as sustenance and save them from humiliation and destitution. They may receive other forms of charities from each other. Those for whom is al-Khums are the relatives of the Holy Prophet (s.a) whom Allah has mentioned in His words. “Warn your close relatives.” (26:214) They are the sons of ‘Abd al-Muttalib themselves, male and female. No one of the families of Quraysh or the Arabs is of them. Among them or from them also is none of their slave to have a portion in al-Khums. The charities of the masses of people is lawful for their slaves to consume. Their slaves and the masses of people are the same. One whose mother is from the family of Hashim and his father from the masses of people the charities are lawful for such person to consume. Such person is not entitled to receive from al-Khums because Allah, the Most High has said, “Call them sons of their own fathers.” (33:5) The properties of the best quality of such properties go as the portion of the Imam. The female slave, the best horse, the best cloths and other items that are like and desired for. Such items go to him before the distribution and before the subtraction of al-Khums. He will pay and maintain with such properties, the causes where he would need to pay such as grants to people who are inclined to the system of faith etc. If anything would be left extra then al-Khums is taken out therefrom and is distributed to the causes for which it is. If any thing is left extra then it is give to the Wali (Leadership with Divine Authority). If nothing is left after the expenses then there is nothing for the Wali. Nothing from the land goes to the fighters. So also is the properties that are acquire by overwhelming except for what the army his physically captured. The Bedouins have no share in the distribution even if they would take part in fighting with the Wali (Leadership with Divine Authority). It is because the Messenger of Allah reached a settlement with them. It said, “They will not be exiled and that if the Messenger of Allah will be attacked by his enemies they will come to help to fight the enemy but will have no share in the properties of the enemies confiscated.” This practice has been continuous ever since about them and others. The lands that were capture by the forces of the army will remain in the public domain. The developers may keep them and reach a settlement with the Wali who would use his discretion in the matter. The may find a fair and proportionate and fair agreement on the basis of proper protection of all parties rights and interests. The apportionment may take shape in the form of a third, two thirds etc. The tax on whatever is harvested will be ten percent if the plantation is irrigated by rain. It is five percent if irrigation is from mechanical means. Wali collects this tax and spends on the causes that Allah has described which are eight categories. 1 The needy, 2 the destitute, 3 the employees of the taxation office, 4 the people who sympathize with the faith, 5 to set free the slaves, 6 to help the bankrupt, 7 for the cause of Allah and 8 to help those who become needy on a journey. Each cause can receive an amount enough for its expenses and maintenance for up to one year in a reasonable manner. If anything would b e left extra it goes to the Wali if it would not suffice the Wali must provide the needed fund from his resources. The ten percent tax is divided between the Wali and his partners such as workers and supervisors of the land. They will receive their shares according to the standing agreements. The remaining will be spent on those who help him in the matters of religion of Allah and in the interest of Islam and the strengthening of the religion such as defense etc., in which there is general but not personal interest. It is for his personal interests small or large. Besides al-Khums for Imam there is al-Anfal. Al-Anfal is every kind of abandoned land whose owners are no more and all the lands that are acquired without the use of force and fighting but are achieved through settlement and their owners have given them to the Imam without fight. To the Imam belongs the mountains, inside of the valleys, marshes and undeveloped lands that has no owners. To belongs the properties of the kings (defeated) if such properties would not be usurped. The usurped properties are all returned to the owner. The Imam is the heir of those who have no heirs. He supports those who have no supporters. The Imam (a.s.) said, “There is no category of the properties that Allah may not have distributed and has given every rightful person his or her rights of the general of particular nature of the needy and the destitute and all categories of people.” The Imam (a.s.) said, “If justice would be practice among the people they will become free from want.” The Imam (a.s.) then said, “Justice is more sweet than honey. No one practices it properly except those who good in justice.” The Imam (a.s.) then said, “The Messenger of Allah would distribute the charities of the rural areas in the rural areas and the charities of the towns to the people of the towns. He would not divide every amount of charity receive into eight portions. He would divide it proportionate to the categories of the causes present before him and to the degree that for each cause that would suffice it for one year. There was no limit of time or a certain date or the combination of both. He would base it on what was available and who was present and how much of need of each category could have been fulfilled. He would offer the remaining to other people. Al-Anfal belongs to the Wali and so is all the lands that were captured during the time of the Holy Prophet (s.a) to eternity. It does not matter the conquest was made through the people of justice or otherwise, because the responsibility of the the Messenger of Allah in one and the same in the past, present or future generations. It is because the Messenger of Allah said, “Muslims are equal in the matters of lives. Even the small ones among them strive for the fulfillment of their responsibilities. There is no Zakat on al-Khums property. It is because the shares of the needy from the masses are placed in the properties of the people in eight categories. No one of the needy in the masses is left out. The needy from the relatives of the Messenger of Allah have their share in the fifty percent of al-Khums. This suffices them and they do not need the charities of the masses, the charities of the Holy Prophet (s.a) and the Wali (Leadership with Divine Authority). In this way the system leaves no one as a needy of the masses or of the relatives of the Messenger of Allah without proper coverage and well fare benefits. All the needy benefit. For this reason there is not tax on the properties of the Holy Prophet (s.a) or Wali (Leadership with Divine Authority). It is because for all kinds of needs there is resources in the system to facilitate them. There are responsibilities as well as rights.”

Ali ibn Ibrahim ibn Hashim a rapporté de son père, de Hammad ibn 'Isa, de certains de nos compagnons, de l'Esclave Vertueux (que la paix soit sur lui) qui a dit : "Le cinquième des cinq choses est pris des butins, des mines, des trésors, de la pêche et de la mer. De chacune de ces catégories, le cinquième est prélevé et est attribué à celui à qui Allah l'a destiné. Les quatre cinquièmes restants sont partagés entre ceux qui ont combattu pour cela et le gardien de ces biens. Le cinquième est ensuite divisé entre eux en six parts : une part pour Allah, une pour le Messager d'Allah, une pour les proches, une pour les orphelins, une pour les nécessiteux, et une pour les voyageurs. La part d'Allah et la part du Messager d'Allah reviennent à l'Imam après le Messager d'Allah (que la paix soit sur lui et sa famille) en tant qu'héritage. Il reçoit trois parts : deux parts en héritage et une part attribuée par Allah. Il reçoit la moitié des cinquièmes en entier et la moitié restante est partagée entre les membres de sa famille. Une part est pour leurs orphelins, une pour leurs nécessiteux, une pour les voyageurs, et est partagée entre eux selon le Livre et la Sunna pour subvenir à leurs besoins. S'il reste quelque chose après cela, cela revient au gardien, et s'il manque ou s'ils ne peuvent subvenir à leurs besoins, il incombe au gardien de dépenser de ses propres biens selon ce dont ils ont besoin. Il lui revient de les soutenir car il a plus de ressources qu'eux. Allah a spécifiquement réservé ce cinquième pour eux, au-delà des pauvres parmi les gens et des voyageurs, en compensation pour eux des aumônes des gens, en purification d'Allah pour leur proximité avec le Messager d'Allah (que la paix soit sur lui et sa famille), et en honneur de la part d'Allah pour eux par rapport aux impuretés des gens. Il leur a accordé spécifiquement de ses propres ressources pour les rendre indépendants de se retrouver dans une situation de dépendance et d'humiliation. Il n'y a aucun mal à ce que certains donnent des aumônes à d'autres. Ceux pour qui Allah a réservé le cinquième sont les proches du Prophète (que la paix soit sur lui et sa famille), ceux qu'Allah a mentionnés en disant : "Et avertis ta parenté la plus proche", qui sont les descendants d'Abdul-Muttalib. Parmi eux, seuls les mâles sont inclus, sans les femmes, ni les membres des familles des Quraysh, ni aucun Arabe, ni parmi eux, ni parmi eux dans ce cinquième de leurs biens. Les aumônes des gens sont autorisées pour leurs membres de la famille, et ils sont égaux aux autres. Celui dont la mère est de la tribu de Hashim et le père de n'importe quelle tribu Quraysh, les aumônes lui sont autorisées et il n'a pas de part du cinquième, car Allah dit : "Appelle-les d'après leurs pères". Pour l'Imam, il est préférable de prendre de ces biens ce qu'il aime ou désire, avant le partage et avant de prélever le cinquième. Il peut utiliser ces biens comme bon lui semble, avant de partager et de prélever le cinquième. Il doit ensuite distribuer parmi sa famille, et le reste est partagé entre ceux qui ont été désignés pour cela. S'il reste quelque chose après avoir comblé les besoins urgents, il est partagé entre eux selon leur implication dans l'administration des biens et des affaires. Les biens sont distribués en fonction de ce qui est nécessaire pour eux, sans contrainte ni pression. S'il reste quelque chose après cela, cela revient à l'Imam, et s'il en manque et qu'ils ne peuvent pas subvenir à leurs besoins, il incombe à l

5. Ali ibn Muhammad ibn ‘Abdallah has narrated from Certain persons of our people that I thinks is al-Sayyari from Ali ibn Asbat who has said the following. “In one of the meetings of abu al-Hassan Musa (a.s.) with al-Mahdi (one of ‘Abbassid ruler) the Imam found him paying reparations (for the damages caused to people). The Imam (a.s.) said, “O Amir al-Mu’minin, what has happened to the reparations due to us?” He then asked, “What damage is caused to you O abu al-Hassan ?” He (the Imam (a.s.) said, “Allah, the Holy, the Most High, granted victory to His Holy Prophet (s.a) and the land of Fadak and its surrounding areas came under his control without any armed struggle Allah sent a message to His the Holy Prophet (s.a). It said, “Give the relatives their rights.” The Messenger of Allah did not know who they were. He turned to Jibril to find out and Jibril turned to his Lord for the answer. Allah then sent revelation to him to give possession of Fadak to Fatima (a.s.). Thereupon, the Messenger of Allah called Fatima and said to her. “O Fatima (a.s.) Allah has commanded me to give possession of Fadak to you. She then said, “ O the Messenger of Allah, I have accepted the offer from Allah and from you.” Thereafter her representatives lived there during the life time of the Messenger of Allah. When abu Bakr took control he expelled her representatives therefrom. She went to abu Bakr and asked him to reverse his decision and return Fadak to her but he said to Fatima (a.s.), “Bring to a black or white to testify that Fadak belonged to you.” Fatima (a.s.) brought Amir al-Mu’minin Ali (a.s.) and ’Umm Ayman who both testified in favor of Fatima (a.s.). He then wrote, “Fatima must not be disturbed in the matters of Fadak.” Fatima then left with the document. On the way ‘Umar came from the opposite direction and asked, “What is it in your hand O daughter of Muhammad?” Fatima (a.s.) said, “It is a document that ibn abu Quhafa has written for me.” He said, “Show it to me.” Fatima refused to hand it over to him but he snatched it away from her hand and read it. He then spit on it wiped out its writing and tore it into pieces. He said, “This was not captured by forces of the camels and horses of your father so that you can tie the rope around our necks.” Al-Mahdi said, “O abu al-Hassan define for me the boundaries of Fadak.” The Imam (a.s.) said, “On one side it borders the mountain of ’Uhud. On the other side is ‘Arish Misr. Also it borders Sayf al-Bahr and on one of its sides is Dawmat al-Jandal.” Then he asked the Imams, “Is that all?” He said, “Yes, O Amir al-Mu’minin, this is all that came to the Messenger of Allah without the use of the forces of the camels and horses.” He said, “This is a large area but I will look into it.”

Ali ibn Muhammad ibn Abdullah a rapporté de l'un de nos compagnons, que je pense être Sayyari, de Ali ibn Asbat, qui a dit : "Lorsque Abul Hassan Moussa (que la paix soit sur lui) est revenu vers Al-Mahdi, il l'a vu rétablir les injustices. Il lui a dit : 'Ô Commandeur des croyants, pourquoi nos injustices ne sont-elles pas rétablies ?' Al-Mahdi lui a demandé : 'Et qu'est-ce que cela signifie, ô Abul Hassan ?' Il a répondu : 'Certes, lorsque Allah, le Très-Haut, a accordé la victoire à Son Prophète (que la prière d'Allah et Son salut soient sur lui et sa famille) à Fadak, et qu'il n'y avait pas de chevaux ni de montures pour le combattre, Allah a révélé à Son Prophète (que la prière d'Allah et Son salut soient sur lui et sa famille) : 'Donne à la famille proche leur droit.' Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) ne savait pas qui étaient les membres de sa famille, alors il a consulté Gabriel à ce sujet. Gabriel a consulté son Seigneur, et Allah lui a inspiré de remettre Fadak à Fatima (que la paix soit sur elle). Le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) l'a appelée et lui a dit : 'Ô Fatima, Allah m'a ordonné de te remettre Fadak.' Elle a répondu : 'J'accepte, ô Messager d'Allah, de la part d'Allah et de toi.' Ainsi, Fadak est resté sous sa responsabilité pendant la vie du Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille). Lorsque Abou Bakr est devenu calife, il a retiré Fadak de sa responsabilité. Elle est venue le voir et lui a demandé de lui restituer Fadak. Il lui a dit : 'Apporte-moi un témoin fiable, noir ou rouge, qui témoignera en ta faveur.' Elle est venue avec l'Imam des croyants (que la paix soit sur lui) et Oumm Ayman, qui ont témoigné en sa faveur. Il lui a alors écrit de lui laisser Fadak en paix. Elle est partie avec le document, et Oumar l'a rencontrée et lui a demandé : 'Qu'as-tu avec toi, ô fille de Muhammad ?' Elle a répondu : 'Un document qu'Ibn Abi Quhafa m'a écrit.' Il lui a demandé de le lui montrer, mais elle a refusé. Il le lui a arraché des mains, l'a examiné, l'a froissé, l'a déchiré et lui a dit : 'Ton père ne t'a pas laissé cela en héritage avec des chevaux ni des montures. Mets les cordes autour de nos cous.' Al-Mahdi lui a dit : 'Ô Abul Hassan, laisse-la.' Il a répondu : 'Certains de ces biens sont comme le mont Uhud, d'autres comme le trône de l'Égypte, d'autres comme l'épée de la mer, et d'autres comme la chameau Dumat al-Jandal.' Al-Mahdi lui a dit : 'Tout cela ?' Il a répondu : 'Oui, ô Commandeur des croyants, tout cela fait partie de ce que le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) n'a pas laissé en héritage à ses proches avec des chevaux ni des montures.' Il a dit : 'Beaucoup, et je vais examiner cela.'

6. A number of our people has narrated Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamza from Muhammad ibn Muslim who has said the following. “Al-Anfal means al-Nafl (optional). In this chapter, al-Anfal, stands the amputation of the nose (of enemies and proof of their humiliation).”

6 - Un certain nombre de nos compagnons ont rapporté d'Ahmad ibn Muhammad, d'Ali ibn al-Hakam, d'Ali ibn Abi Hamza, de Muhammad ibn Muslim, qui a dit : J'ai entendu Abu Ja'far (que la paix soit sur lui) dire : "Al-Anfal est le superflu, et dans la sourate Al-Anfal se trouve la part du superflu."

7. Ahmad has narrated from Ahmad ibn Muhammad ibn abu Nasr who has said the following. “Once a person asked al-Rida (a.s.) about the words of Allah, the Most Majestic, the Most gracious, “Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred,. .” (8:41) It then was asked, “The portion that belongs to Allah to who does it go?” The Imam (a.s.) said, “It belongs to the Messenger of Allah and whatever belongs to the Messenger of Allah it belongs to the Imam.” Another question said, “If one of the categories of welfare recipient would more and the other category less then how it is dealt with?” The Imam (a.s.) said, “It is left to the discretion of the Imam consider how the Messenger of Allah dealt with such cases. Is it not the case that he used his own discretion and distribute as he would consider proper? The Imam would deal with such case in the same way.”

7. Ahmad, d'Ahmad ibn Muhammad ibn Abi Nasr, de l'Imam Ridâ (que la paix soit sur lui) a dit : On interrogea au sujet de la parole d'Allah, le Très Haut : "Sachez que ce que vous avez acquis de butin, le cinquième en revient à Allah, au Messager, aux proches parents". On lui demanda alors : "Et que signifie 'ce qui revient à Allah' ?" Il répondit : "Cela revient au Messager d'Allah (que la prière d'Allah soit sur lui et sur sa famille). Et ce qui revient au Messager d'Allah revient à l'Imam." On lui demanda : "Et que penses-tu si une catégorie parmi les catégories est plus fréquente et une autre moins fréquente dans ce qui est fabriqué ?" Il dit : "Cela revient à l'Imam." On lui demanda : "Et que penses-tu du Messager d'Allah (que la prière d'Allah soit sur lui et sur sa famille) et de la façon dont il agissait ? N'était-il pas le genre à donner selon ce qu'il voyait ?" Il répondit : "Il en va de même pour l'Imam."

8. Ali ibn Ibrahim ibn Hashim has narrated from his father from ibn abu ‘Imayr from Jamil ibn Darraj from Muhammad ibn Muslim who has said the following. “Abu Ja‘far (a.s.) was asked about the minerals such as gold, silver, iron, lead and zinc. He said, “They all are subject to al-Khums.”

Ali ibn Ibrahim ibn Hashim, de la part de son père, de la part d'Ibn Abi Umair, de la part de Jamil ibn Darrâj, de la part de Muhammad ibn Muslim, de la part d'Abu Ja'far (que la paix soit sur lui) a été interrogé sur les mines d'or, d'argent, de fer, de plomb et de soufre. Il répondit : "La cinquième partie en revient."

9. Ali has narrated from his father from ibn abu ‘Umayr from Jamil from Zurara who has said the following. “The Imam has the right before the distribution to spend form (booties of war), give as gift, grants and other causes. The Messenger of Allah had a confrontation with a people and he did not leave anything for them from al-Fay’. He may have given them a share if he would have wanted.”

9 - Ali, de son père, de Ibn Abi Umair, de Jamil, de Zurara, a dit : L'Imam distribue et fait des aumônes, et donne ce qu'il veut avant que les flèches ne soient décochées, bien que le Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui et sa famille) ait combattu un peuple pour lequel il n'avait pas alloué de part du butin, et s'il le voulait, il le distribuait entre eux.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibnsn from ‘Abd al-Samad ibn Bashir from Hakim Mu’dhin ibn ‘Isa who has said the following. “Once I asked abu ‘Abdallah about the words of Allah, the Most High, ““Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred,. .” (8:41) Abu ‘Abdallah (a.s.) placing his elbows on his knees and making hand gestures said, “By Allah, such gains are the daily gains except that my father had given more freedom and ease to his Shi‘a (to pay the one fifth any time during the or at the end of the year).”

10 - Muhammad ibn Yahya, d'Ahmad ibn Muhammad, de Muhammad ibn Sinan, d'Abd as-Samad ibn Bashir, de Hukaym, le muezzin d'Ibn Isa, a dit : J'ai demandé à Abu Abdullah (sur lui soit la paix) au sujet de la parole d'Allah le Très-Haut : "Et sachez que, de tout butin que vous avez fait, le cinquième appartient à Allah, au Messager, à ses proches parents." Abu Abdullah (sur lui soit la paix) m'a répondu en posant ses coudes sur ses genoux, puis il a fait un geste de la main et a dit : "Par Allah, l'avantage est d'un jour à l'autre, sauf que mon père a rendu licite à sa communauté pour les purifier."

11. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from al-Husayn ibn ‘Uthman from Sama‘ who has said the following. “I asked abu al-Hassan about al-Khums. He said, “It is due on all small and large gains that people make.”

11 - Ali ibn Ibrahim, de son père, de Ibn Abi Umair, de Al-Husayn ibn Othman, de Sama'a, a dit : J'ai interrogé Aba Al-Hassan (que la paix soit sur lui) au sujet de la Khums, il a dit : "Dans tout ce que les gens ont acquis, que ce soit peu ou beaucoup."

12. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa ibn Yazid who has said the following. “I wrote to the Imam (a.s.), may Allah take my soul in service for your cause, explain to me what is gain and profit? What is its limit? What is your opinion? May Allah grant you long life. I will be grateful for your explanation so I will not continue in unlawful activities with invalid prayer and fasting.” He wrote to me , “Gain and profit is the income from trade from its net profit or from farming after the deduction of expenses and prizes.”

12 - Un certain nombre de nos compagnons ont rapporté d'Ahmad ibn Muhammad ibn 'Isa ibn Yazid, qui a dit : J'ai écrit une lettre dans laquelle j'ai demandé : "Que le rachat te soit offert, enseigne-moi quelle est l'utilité et quelle en est la limite selon ton avis. Que Dieu Tout-Puissant te préserve de me laisser dans l'ignorance à ce sujet, afin que je ne persiste pas dans une interdiction qui m'empêcherait de prier ou de jeûner." Il a alors écrit : "L'utilité consiste en ce qui te sera bénéfique dans un commerce après avoir supporté une perte, ou dans un don."

13. A number of our people has narrated from Ahmad ibn Muhammad from ibn abu Nasr who has said the following. “I wrote to abu Ja‘far (a.s.), “Is al-Khums paid before or after deducting the expenses?” He wrote back in answer, “It is paid after the deduction of the expenses.”

13 - Un nombre de nos compagnons de la part d'Ahmad ibn Muhammad, de la part d'Ibn Abi Nasr, a dit : "J'ai écrit à mon père Ja'far (que la paix soit sur lui) concernant la Khums, dois-je le prélever avant d'atteindre la centaine ou après avoir atteint la centaine ?" Il a répondu : "Après avoir atteint la centaine."

14. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from Ali ibn abu Hamza from abu Basir from abu Ja‘far (a.s.) who has said the following. “Whatever is gained from a war that is fought to establish the testimony of that says, “There is no lord besides Allah and the Muhammad is the Messenger of Allah “ its al-Khums belongs to us. It is not lawful for to buy anything with a money for which al-Khums, our right is not paid.”

14 - Ahmad ibn Muhammad, d'après Ali ibn al-Hakam, d'après Ali ibn Abi Hamza, d'après Abi Basir, d'après Abi Ja'far (que la paix soit sur lui) a dit : "Tout ce qui est tué pour lui doit témoigner qu'il n'y a de divinité qu'Allah et que Muhammad est le Messager d'Allah. Car nous avons droit à un cinquième de cela, et il n'est pas permis à quiconque d'acheter quoi que ce soit des cinquièmes avant qu'il ne nous parvienne ce qui nous est dû."

15. Ahmad ibn Muhammad has narrated from mmd ibn Sinan from Yunus ibn ya‘qub from ‘Abd al-‘Aziz ibn Na’fi‘ who has said the following. “We asked permission from abu ‘Abdallah (a.s.) and sent him a message. He then sent us a message that told two of us should meet him at one time. I and a man with me went to meet him. I said to the man, “I like you to ask permission to ask questions.” He said, “Yes, I will do so.” He then said to the Imam (a.s.), may Allah take my soul in service for your cause, my father was taken as a captive by the ’Umayyids. I know that ’Umayyids did not consider lawful and unlawful matters and that they did not have any right in all that was in their possession in large or small quantities but that they rightfully belonged to you. When I think how much must return to you I get a feeling that almost destroys my power of reason.” The Imam (a.s.) said, “You are free from such obligation as well as all those who is in same conditions as you are, are also from such obligations after me.” The narrator has said, “We than left and Mut‘ab.(the servant) reached the next group who were to meet the Imam (a.s.) before us and said, “’Abd al-‘Aziz ibn Na’fi‘ has succeeded in what no one before him had ever done.” They asked, “What is it?” He then explained it to them. Then two of them went to see the Imam (a.s.) One of them said, “May Allah take my soul in service for your cause, my father was a captive in the hands of the ’Umayyids. I knew that the ’Umayyids. Had no legal control over all that had in small or large amounts. I would like that you would set me free from the liabilities.” The Imam (a.s.) said, “Is that up us?” It is not up us. We have no right to make thing lawful or unlawful.” The two men then left. Abu ‘Abdallah (a.s.) became angry. No one then went to see him but that abu ‘Abdallah (a.s.) began to say, “Are you not surprised at so and so? He comes to me to legalize what th ’Umayyids. Had done? He thinks it is up to us. That night no one benefited less or more except the first two people. They gained what they needed.”

15 - Ahmad ibn Muhammad, de Muhammad ibn Sinan, de Yunus ibn Ya'qub, d'Abd al-Aziz ibn Nafi', a dit : "Nous avons demandé la permission d'entrer chez Abi 'Abdillah (sur lui la paix), et nous lui avons envoyé un message. Il nous a répondu : 'Que deux par deux entrent.' Je suis donc entré avec un homme. Je lui ai dit : 'J'aimerais demander la permission pour poser une question.' Il a répondu : 'Oui.' Il lui a alors dit : 'Que ta vie soit sacrifiée pour moi, j'ai su que mon père faisait partie des captifs des Banu Umayya. J'ai appris que les Banu Umayya n'avaient ni interdit ni permis quoi que ce soit, et qu'ils n'avaient ni peu ni beaucoup de ce qui était entre leurs mains. Cela ne vous concerne en rien. Lorsque j'ai mentionné cela, ce qui m'habitait auparavant m'a quitté, et j'ai été envahi par quelque chose qui aurait presque troublé mon esprit. Il lui a dit : 'Tu es dans une situation différente de celle à laquelle tu faisais référence. Et quiconque se trouve dans une situation similaire à la tienne derrière moi est dans une situation différente de celle-là.' Nous nous sommes alors levés et sortis. Nous avons devancé Mu'attib jusqu'aux gens assis qui attendaient la permission d'Abi 'Abdillah (sur lui la paix). Il leur a dit : 'Abd al-Aziz ibn Nafi' a réussi quelque chose que personne d'autre n'a réussi de la sorte. On lui a demandé ce que c'était, et il leur a expliqué. Deux hommes se sont levés et sont entrés chez Abi 'Abdillah (sur lui la paix). L'un d'eux a dit : 'Que ta vie soit sacrifiée pour moi, mon père était parmi les captifs des Banu Umayya, et j'ai appris que les Banu Umayya n'avaient ni peu ni beaucoup de cela. J'aimerais être inclus dans cette situation.' Il lui a répondu : 'Cela ne nous concerne pas, ni d'interdire ni de permettre. Les deux hommes sont sortis, et Abi 'Abdillah (sur lui la paix) était en colère. Personne ne lui a rendu visite cette nuit-là sans qu'il ne commence par dire : 'Ne soyez pas surpris par untel qui vient me voir et cherche à me rendre licite ce que les Banu Umayya ont fait, comme s'il pensait que cela nous était destiné. Personne n'a bénéficié de peu ou de beaucoup cette nuit-là, sauf les deux premiers, car ils étaient riches de leurs besoins."

16. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Durays al-Kunnas who has said the following. “Abu ‘Abdallah (a.s.) said, “Why people get the course of adultery?” I said, “I do not know, May Allah take my soul in service for your cause.” He said, “It is because of not paying our al-Khums (one fifth religious dues) except our pure Shi‘a. It helps cleans their birth.”

16 - Ali ibn Ibrahim, de son père, de Ibn Mahboub, de Durays al-Kounassi, a dit : Abu Abdullah (sur lui la paix) a dit : "D'où est venue la fornication parmi les gens ?" J'ai dit : "Je ne sais pas, que je sois ton sacrifice." Il a dit : "De la part de ceux qui détournent notre cinquième, à l'exception de nos partisans les plus purs, car elle leur est licite en raison de leur naissance."

17. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayar from Shu‘ayb from abu al-Sabbah who has said the following. “Abu ‘Abdallah (a.s.) said to me, “We are the people obedience to whom is obligatory by the commands of Allah. Al-Anfal (properties acquired without the use of armed forces) and the best of the properties of the gains from war belong to us.”

17 - Ali ibn Ibrahim, de son père, de Ibn Abi Umair, de Shuayb, de Abu As-Sabbah, a dit : Abu Abdullah (sur lui la paix) m'a dit : "Nous sommes un peuple pour lequel Allah a prescrit le butin et la pureté des biens."

18. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Rifa‘a from Aban ibn Taghlib from abu ‘Abdallah (a.s.) who has said the following. About a man who dies without a heir the Imam (a.s.) said, “To him this verse applies, ‘They (the believers) ask you (Muhammad) about the booty captured (from the enemies) during a war. .” (8:1)

Nombre de nos compagnons ont rapporté d'Ahmad ibn Muhammad, de Husayn ibn Sa'id, de al-Qasim ibn Muhammad, de Rifa'a, d'Aban ibn Taghlib, de l'Imam Abu 'Abdillah (que la paix soit sur lui) concernant l'homme qui meurt sans héritier ni allié. Il est parmi les gens de ce verset : "Ils t'interrogent au sujet du butin."

19. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayar from Hammad from abu ‘Abdallah (a.s.) who has said the following about how much al-Khums is on treasures. “One fifth of treasure found is paid as al-Khums.” The question said, “How much is on minerals?” The Imam (a.s.) said, “one fifth. So is lead, zinc and iron. All minerals are like gold and silver on which the religious due is one fifth.”

Ali ibn Ibrahim a rapporté de son père, de Ibn Abi Umair, de Hammad, de Al-Halabi, de Abi Abdullah (que la paix soit sur lui) qui a dit : "Quant aux trésors, il y a le cinquième qui en est dû, et de même pour les mines, il y a le cinquième qui en est dû, ainsi que pour le plomb, le soufre, le fer, et tout ce qui provient des mines, on en prend ce qui est pris du l'or et de l'argent."

20. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Sabbah al-Arzaq from Muhammad ibn Muslim from one of them (abu Ja‘far or abu ‘Abdallah (a.s.) who has said the following. “The most serious trouble that one would face on the Day of Judgment is when a person with the right to receive al-Khums will stand up and say, “Lord, my al-Khums was paid.” However, we have gifted it to our Shi‘a to cleanse and purify their birth.”

20 - Muhammad ibn Yahya, d'Ahmad ibn Muhammad, de Muhammad ibn Sinan, de Sibbah al-Azraq, de Muhammad ibn Muslim, de l'un des deux (que la paix soit sur eux) a dit : "Certes, parmi les choses les plus graves pour les gens le Jour de la Résurrection, c'est quand le détenteur de la cinquième part se lèvera et dira : 'Ô Seigneur, ma cinquième part !' Et nous avons embelli cela pour nos partisans afin que la naissance de leurs enfants soit embellie et que la pureté de leur descendance soit préservée."

21. Muhammad ibn Yahya has narrated from from Muhammad ibn al-Husayn from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn Ali from abu al-Hassan (a.s.) who has said the following. The narrator has said, “I asked him about what is taken out of the sea, such as pearls, ruby and chrysolite and minerals such as gold and silver and others as to how much is al-Khums on them?” The Imam (a.s.) said, “If it would value up to a Dinar then al-Khums is due on it.”

21 - Muhammad ibn Yahya rapporte de Muhammad ibn al-Husayn, de Ahmad ibn Muhammad ibn Abi Nasr, de Muhammad ibn Ali, de Abi al-Hasan (que la paix soit sur lui) qui a dit : "Je l'ai interrogé sur ce qui est extrait de la mer en termes de perles, de rubis, de corail, et sur les mines d'or et d'argent qui s'y trouvent. Il a répondu : "Lorsque sa valeur atteint un dinar, alors le cinquième en est dû."

22. Muhammad ibn al-Husayn and Ali ibn Muhammad have narrated from Sahl ibn Ziyad from Ali ibn Mahziyar who has said the following. “I wrote to him, ‘My master, a man is given money to perform Hajj. Is there al-Khums on such money when he would receive it or there is al-Khums on what would remain extra from the expenses after Hajj?” He wrote, “There is no al-Khums on him.”

Muhammad ibn al-Husayn et Ali ibn Muhammad, de Sahl ibn Ziyad, d'Ali ibn Mahzyar ont dit : J'ai écrit à lui : "Ô mon seigneur, un homme a reçu de l'argent pour effectuer le pèlerinage, doit-il payer la khums sur cet argent lorsqu'il lui parvient, ou sur ce qui lui reste en main après le pèlerinage ?" Il (que la paix soit sur lui) a répondu : "Il n'a pas à payer la khums."

23. Sahl ibn Ziyad has narrated from Muhammad ibn ‘Isa from Ali ibn al-Husayn ibn ‘Abd Rabbihi who has said the following. “Al-Rida (a.s.) sent a gift to my father and my father wrote to him, “Is there al-Khums on the gift you just sent to me?” He wrote back to him in answer, “There is no al-Khums on the gift that the recipient of al-Khums has sent to you.”

23 - Sahl ibn Ziyad, de Muhammad ibn 'Isa, de 'Ali ibn al-Husayn ibn 'Abd Rabbih, a dit : Al-Rida (que la paix soit sur lui) a envoyé une lettre à son père, dans laquelle il lui a écrit : "Ô mon père, dois-je payer la khums pour ce que tu m'as envoyé ?" Son père lui a répondu : "Il n'y a pas de khums sur ce que tu as reçu de la part du détenteur de la khums."

24. Sahl has narrated from Ibrahim ibn Muhammad al-Hamadani who has said the following. “I wrote to abu al-Hassan (a.s.) , ‘ail ibn Mahziyar read to me the letter of your father (a.s.) that said, “The owners of gardens pay three percent after deducting the expenses. Those whose gardens would not produce even the expenses there is nothing due on them.” A difference of opinion has risen among our people. They say that on the produce of the gardens there is al-Khums after the deduction of the expenses, the expenses of the garden not the expenses of the owner and his family. The Imam (a.s.) wrote back in answer, “Al-Khums is due after the deduction of the taxes to government and the expenses of one’s family.”

24 - Ibrahim ibn Muhammad al-Hamadani a rapporté : J'ai écrit à Abi al-Hasan (sur lui soit la paix) pour lui demander de me lire le livre de ton père (sur lui soit la paix) concernant ce qu'il a imposé aux habitants des régions : la moitié du sixième après le paiement de la taxe foncière. Il a précisé que celui dont la région n'a pas été évaluée à hauteur de sa taxe foncière ne doit pas payer la moitié du sixième ni autre chose. Les gens de notre région ont divergé à ce sujet et ont dit : il est obligatoire pour les habitants des régions de payer le cinquième après le paiement de la taxe foncière de la région et de ses impôts, mais pas après le paiement de la taxe foncière de l'homme et de sa famille. Il a donc écrit (sur lui soit la paix) : après le paiement de sa taxe foncière, de celle de sa famille et après les impôts du souverain.

25. Sahl has narrated from Ahmad ibn al-Muthanna who has said that Muhammad ibn al-Tabari has said that a businessman from Persia who was of the friends of abu al-Hassan al-Rida (a.s.) wanted permission about al-khums. The Imam (a.s.) wrote. “In the name of Allah, the Beneficent, the Merciful Allah increases people’s sustenance and He is generous. He has guaranteed rewards for work and depression in sadness. The use of a property is not lawful unless it is used in the way Allah has made lawful. Al-Khums helps us in our religion, in the expenses of our dependents and our friends. It helps us to gift and buy protection of for our dignity against those whom we fear. Do not withheld it from us and do not deprive yourselves from our prayers as far as it is possible for you. Paying al-Khums increases you earnings, cleanses your sins and whatever you would preserve for yourselves for the day that you would need help the most. A Muslim is one who fulfills his promise to Allah. One is not a Muslim if he would say, “Yes, with his tongue but would oppose it in his heart. With peace.”

25 - Sahl, d'Ahmad ibn al-Muthanna, a dit: Muhammad ibn Zayd al-Tabari m'a informé en disant: Un homme parmi les commerçants de la Perse, l'un des partisans d'Abi al-Hasan ar-Rida (que la paix soit sur lui), lui écrivit pour lui demander la permission concernant le cinquième. Il lui répondit en écrivant: "Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Certes, Allah est Vaste, Généreux. Il a garanti la récompense pour l'action et a interdit l'inquiétude et l'anxiété. Aucune richesse n'est licite, sauf celle qu'Allah a rendue licite. Les cinquièmes sont un soutien pour notre religion, pour nos familles, pour nos partisans, et ce que nous dépensons et achetons de nos biens par crainte de la confiscation, ne les privez pas de cela, et ne vous privez pas vous-mêmes de nos invocations autant que vous le pouvez. Car en les dépensant, vous ouvrez la porte de votre subsistance et vous purifiez vos péchés, et ce que vous préparez pour vous-mêmes pour le jour de votre besoin. Le musulman est celui qui tient sa promesse envers Allah, et le non-musulman est celui qui répond par la langue mais contredit par le cœur. Et la paix."

26. Through the same chain of narrators it is narrated from Muhammad ibn Zayd who has said the following. “A group of people came from Khurasan to abu al-Hassan al-Rida (a.s.). They asked him to set tehm free from the obligation of payment of al-Khums. The Imam (a.s.) said, “What kind of plan is this? Do you try to love us purely only with your tongue and withheld from us the right that Allah has set for us? That right is al-Khums. We do not , do not and do not wave it to anyone of you.”

Par cet isnad, de Muhammad ibn Zayd, qui a dit : Un groupe de gens de Khurasan se rendit auprès d'Abu al-Hasan ar-Rida (béni soit-il) et lui demanda de les exempter du paiement de la cinquième part. Il répondit : "Ce que vous cherchez à rendre licite, c'est en nous comblant d'affection par vos paroles et en nous délaissant notre droit, qu'Allah a établi pour nous et pour Lui. C'est la cinquième part que nous ne rendons licite pour aucun d'entre vous."

27. Ali ibn Ibrahim has narrated from his father who has said the following. “I was in the presence of abu Ja‘far al-Thani (a.s.) that Salih ibn Muhammad ibn Sahl came and he was his supervisor of endowments in Qumm. He said, “My master, wave to me ten thousand because I have already spent it.” The Imam (a.s.) said, “It is waved in your favor.” When Salih left then abu Ja‘far (a.s.) said as herein below. “Once one of them gets his hand on the property that belongs to Ahl al-Bayt of Muhammad (s.a), to their orphans, their destitute, to their needy and to those of them who become needy on a journey and then he comes to us and says, “Wave it in my favor.” Do you think I can say, “No, I will not wave it in your favor?” By Allah, Allah will soon ask them on the Day of Judgment without any concession.”

27 - Ali ibn Ibrahim a rapporté de son père, qui a dit : J'étais chez Abu Ja'far le deuxième (que la paix soit sur lui) quand Salih ibn Muhammad ibn Sahl entra et il était responsable des biens de la waqf à Qom pour lui. Il lui dit : Ô mon seigneur, fais de moi l'un des dix mille dans un haram, car je les ai dépensés. Il lui dit : Tu es dans un haram. Quand Salih sortit, Abu Ja'far (que la paix soit sur lui) dit : L'un d'eux s'accroche aux biens légitimes de la famille de Muhammad, à leurs orphelins, à leurs pauvres, à leurs nécessiteux et à leurs voyageurs, puis il les prend et revient en disant : Fais de moi dans un haram. Ne penses-tu pas que je crois que je ne le ferai pas ? Par Allah, Allah les interrogera de manière sévère à ce sujet le Jour de la Résurrection.

28. Ali has narrated from his father from ibn abu ‘Umayar from Hammad from al-Halabi who has said the following. “I asked abu ‘Abdallah (a.s.) about the corral and diving for pearls. The Imam (a.s.) said, “There is al-Khums due on them.”

28 - Ali, de son père, de Ibn Abi Umair, de Hammad, de Al-Halabi, a dit : J'ai interrogé Abou Abdillah (sur lui la paix) à propos de l'ambre et de la plongée pour les perles, il (sur lui la paix) a dit : "La cinquième part en revient."