Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (6/226)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

of his wage without restriction. If it is equal to what he needs, it will suffice him; if it is less than what he needs, he receives it for his work and is also given due to his poverty.

The fourth category is those whose hearts are to be reconciled: those whose acceptance of Islam is hoped for, whose harm is to be averted, or whose faith is hoped to be strengthened through what they are given...

His statement, “The fourth category is those whose hearts are to be reconciled”: “reconciled” is a passive participle, and “hearts” stands in place of its subject, since the passive participle functions like a passive verb. That is, they are those who are given in order to win over their hearts.

His statement, “Those whose acceptance of Islam is hoped for, whose harm is to be averted, or whose faith is hoped to be strengthened through what they are given”: they are those whose hearts are sought to be won over for the following stated purposes:

First: Islam. This is where a person is a disbeliever, but it is hoped that he will accept Islam if he is given from zakat. He is therefore given from zakat, because this brings life to his heart—a life that benefits him in this world and the Hereafter. If a poor person is given zakat to preserve his physical life, then giving it to a disbeliever whose acceptance of Islam is hoped for is all the more warranted, even if he is wealthy.

It is understood from his statement, “whose acceptance of Islam is hoped for,” that a disbeliever whose acceptance of Islam is not hoped for is not given in the hope that he will accept Islam. Rather, there must be indications that give us reason to hope for his acceptance of Islam—for example, that we know he is inclined toward the Muslims, or that he seeks books or something similar. Hope must rest upon some basis, for one who hopes for something without any basis is merely imagining it to himself.

Second: that it is hoped his harm will be averted—for example, if he is evil toward the Muslims, their property, or their honour, such as through highway robbery or incitement

الأجرة مطلقاً، فإن كانت قدر كفايته فقد كفته وإن كانت أقل من كفايته أخذ للعمالة وأعطي لفقره. الرابع المُؤَلَّفَةُ قُلُوبُهُم، مِمَّنْ يُرْجَى إِسْلَامُهُ، أَوْ كَفُّ شَرِّهِ، أَوْ يُرجَى بِعَطِيَّتِهِ قُوَّةُ إِيمَانِهِ ........ قوله: «الرابع المؤلفة قلوبهم» «المؤلفة» اسم مفعول، و «قلوب» نائب فاعل؛ لأن اسم المفعول بمنزلة الفعل المبني للمجهول، أي: الذين يعطون لتأليف قلوبهم. قوله: «ممن يرجى إسلامه، أو كف شره، أو يرجى بعطيته قوة إيمانه» فهم الذين يطلب تأليف قلوبهم على هذه الأمور المذكورة وهي: الأول: الإسلام؛ بحيث يكون كافراً، لكن يرجى إسلامه إذا أعطي من الزكاة، فيعطى من الزكاة؛ لأن هذا فيه حياة قلبه، وحياته في الدنيا والآخرة، فإذا كان الفقير يعطى منها لإحياء بدنه، فإعطاء الكافر الذي يرجى إسلامه من باب أولى، ولو كان غنياً. وعلم من قوله: «يرجى إسلامه»، أن من لا يرجى إسلامه من الكفار فإنه لا يعطى أملاً في إسلامه، بل لا بد أن تكون هناك قرائن توجب لنا رجاء إسلامه، مثل أن نعرف أنه يميل إلى المسلمين، أو أنه يطلب كتباً أو ما أشبه ذلك، والرجاء لا يكون إلا على أساس؛ لأن الراجي للشيء بلا أساس إنما هو متخيل في نفسه. الثاني: أن يرجى كف شره، بأن يكون شريراً على المسلمين وعلى أموالهم، وأعراضهم، كقطع الطريق أو التحريض