Tafsir al-Baghawi - Al-Baghawi - (4/63)

Tafsir al-BaghawiAl-Baghawi

Others said: Whoever possesses fifty dirhams is not entitled to receive alms, based on what we narrated from ‘Abd Allah ibn Mas‘ud, who said: The Messenger of Allah, peace and blessings be upon him, said: “Whoever begs from people while possessing what suffices him will come on the Day of Resurrection with his begging appearing on his face as scratches, abrasions, or wounds.” It was asked: “Messenger of Allah, what is sufficient for him?” He said: “Fifty dirhams, or their equivalent in gold.” (1) This was the view of al-Thawri, Ibn al-Mubarak, Ahmad, and Ishaq. They also said that a person may not be given more than fifty dirhams from zakat.

It was also said: Forty dirhams, based on the report that the Prophet, peace and blessings be upon him, said: “Whoever begs while possessing an ounce, or its equivalent, has begged importunately.” (2)

His saying, exalted is He: “And those employed to administer it.” They are the collectors appointed to receive alms from those liable to pay them and distribute them where they are due. They are given from the alms funds, whether they are poor or wealthy, and are paid wages commensurate with their work.

Al-Dahhak and Mujahid said: They are entitled to one-eighth of the alms.

“And those whose hearts are to be reconciled.” The fourth category entitled to alms consists of those whose hearts are to be reconciled. They are of two kinds: Muslims and disbelievers.

The Muslims are of two categories. One consists of those who entered Islam while their commitment to it was weak; the Prophet, peace and blessings be upon him, would give them gifts in order to win their hearts, as he gave to ‘Uyaynah ibn Badr, al-Aqra‘ ibn Habis, and al-‘Abbas ibn Mirdas. The other consists of those who embraced Islam with a firm commitment to it and who held positions of honor among their people, such as ‘Adi ibn Hatim and al-Zibriqan ibn Badr. He would give them gifts in order to win over their people and encourage others like them to enter Islam. The imam may give such people from one-fifth of the one-fifth of war booty, and from the Prophet’s share of fay’; the Prophet, peace and blessings be upon him, would give them from this, not from the alms funds.

The second category among the Muslims whose hearts are to be reconciled consists of Muslims who live near a body of disbelievers in a remote location, which the armies of the Muslims cannot reach except with great expense, while those Muslims do not fight—either because of weak resolve or because of their feeble condition. The imam may give them from the share allotted to fighters from the alms funds. It was also said: from the share of those whose hearts are to be reconciled.

Among them are people living near a group who withhold zakat; they collect zakat from them and convey it to the imam. The imam may then give them from the share of those whose hearts are to be reconciled from the alms funds. It was also said: from the share allocated to the cause of Allah. (3)

(1) Reported by Abu Dawud in al-Zakah, chapter: “Those Who May Be Given Charity and the Definition of Wealth,” 2:226; by al-Tirmidhi in al-Zakah, chapter: “Those for Whom Zakah Is Lawful,” 3:313-314. He said: “A hasan hadith.” Shu'bah criticized Hakim ibn Jubayr because of this hadith. It was also reported by al-Nasa'i in al-Zakah, chapter: “The Definition of Wealth,” 5:97; by Ibn Majah in al-Zakah, chapter: “One Who Begs Despite Being Self-Sufficient,” no. 1840, 1:589; and by al-Baghawi in Sharh al-Sunnah, 6:83. (2) Reported by Abu Dawud in al-Zakah, chapter: “Those Who May Be Given Charity,” 2:228-229; by al-Nasa'i in al-Zakah, chapter: “When He Has No Dirhams but Possesses Their Equivalent,” 5:98-99; and by al-Baghawi in Sharh al-Sunnah, 6:84. (3) Mutanat: remote and distant.

وَقَالَ قَوْمٌ: مَنْ مَلَكَ خَمْسِينَ دِرْهَمًا لَا تَحِلُّ لَهُ الصَّدَقَةُ، لِمَا رَوَيْنَا عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "مَنْ سَأَلَ النَّاسَ وَلَهُ مَا يُغْنِيهِ جَاءَ يَوْمَ الْقِيَامَةِ وَمَسْأَلَتُهُ فِي وَجْهِهِ خُمُوشٌ أَوْ خُدُوشٌ أَوْ كَدَوحٌ"، قِيلَ: يَا رَسُولَ اللَّهِ وَمَا يُغْنِيهِ؟ قَالَ: "خَمْسُونَ دِرْهَمًا أَوْ قِيمَتُهَا مِنَ الذَّهَبِ" (١) . وَهُوَ قَوْلُ الثَّوْرِيِّ وَابْنِ الْمُبَارَكِ وَأَحْمَدَ وَإِسْحَاقَ. وَقَالُوا لَا يَجُوزُ أَنْ يُعْطَى الرَّجُلُ مِنَ الزَّكَاةِ أَكْثَرَ مِنْ خَمْسِينَ دِرْهَمًا. وَقِيلَ: أَرْبَعُونَ دِرْهَمًا لِمَا رُوَى أَنَّ النَّبِيَّ ﷺ قَالَ: "مَنْ سَأَلَ وَلَهُ أُوقِيَّةٌ أَوْ عَدْلُهَا فَقَدْ سَأَلَ إِلْحَافًا" (٢) . قَوْلُهُ تَعَالَى: ﴿وَالْعَامِلِينَ عَلَيْهَا﴾ وَهُمُ السُّعَاةُ الَّذِينَ يَتَوَلَّوْنَ قَبْضَ الصَّدَقَاتِ مِنْ أَهْلِهَا وَوَضْعَهَا فِي حَقِّهَا، فَيُعْطَوْنَ مَنْ مَالِ الصَّدَقَةِ، فُقَرَاءً كَانُوا أَوْ أَغْنِيَاءً، فَيُعْطَوْنَ أَجْرَ مِثْلِ عَمَلِهِمْ. وَقَالَ الضَّحَّاكُ وَمُجَاهِدٌ: لَهُمُ الثُّمُنُ مِنَ الصَّدَقَةِ. ﴿وَالْمُؤَلَّفَةِ قُلُوبُهُمْ﴾ فَالصِّنْفُ الرَّابِعُ مِنَ الْمُسْتَحِقِّينَ لِلصَّدَقَةِ هُمُ: الْمُؤَلَّفَةُ قُلُوبُهُمْ، وَهُمْ قِسْمَانِ: قِسْمٌ مُسْلِمُونَ، وَقِسْمٌ كُفَّارٌ. فَأَمَّا الْمُسْلِمُونَ: فَقِسْمَانِ، قِسْمٌ دَخَلُوا فِي الْإِسْلَامِ وَنِيَّتُهُمْ ضَعِيفَةٌ فِيهِ، فَكَانَ النَّبِيُّ ﷺ يُعْطِيهِمْ تَأَلُّفًا كَمَا أَعْطَى عُيَيْنَةَ بْنَ بَدْرٍ، وَالْأَقْرَعَ بْنَ حَابِسٍ، وَالْعَبَّاسَ بْنَ مِرْدَاسٍ، أَوْ أَسْلَمُوا وَنِيَّتُهُمْ قَوِيَّةٌ فِي الْإِسْلَامِ، وَهُمْ شُرَفَاءُ فِي قَوْمِهِمْ مِثْلُ: عُدَيِّ بْنِ حَاتِمٍ، وَالزِّبْرِقَانِ بْنِ بَدْرٍ، فَكَانَ يُعْطِيهِمْ تَأَلُّفًا لِقَوْمِهِمْ، وَتَرْغِيبًا لِأَمْثَالِهِمْ فِي الْإِسْلَامِ، فَهَؤُلَاءِ يَجُوزُ لِلْإِمَامِ أَنْ يُعْطِيَهُمْ مِنْ خُمْسِ خُمْسِ الْغَنِيمَةِ، وَالْفَيْءِ سَهْمِ النَّبِيِّ ﷺ، وَكَانَ النَّبِيُّ ﷺ يُعْطِيهِمْ مِنْ ذَلِكَ وَلَا يُعْطِيهِمْ مِنَ الصَّدَقَاتِ. وَالْقِسْمُ الثَّانِي مِنْ مُؤَلَّفَةِ الْمُسْلِمِينَ: أَنْ يَكُونَ قَوْمٌ مِنَ الْمُسْلِمِينَ بِإِزَاءِ قَوْمٍ كَفَّارٍ فِي مَوْضِعٍ مُتَنَاطٍ (٣) لَا تَبْلُغُهُمْ جُيُوشُ الْمُسْلِمِينَ إِلَّا بِمُؤْنَةٍ كَثِيرَةٍ وَهُمْ لَا يُجَاهِدُونَ، إِمَّا لِضَعْفِ نِيَّتِهِمْ أَوْ لِضَعْفِ حَالِهِمْ، فَيَجُوزُ لِلْإِمَامِ أَنْ يُعْطِيَهُمْ مِنْ سَهْمِ الْغُزَاةِ مِنْ مَالِ الصَّدَقَةِ. وَقِيلَ: مِنْ سَهْمِ الْمُؤَلَّفَةِ. وَمِنْهُمْ قَوْمٌ بِإِزَاءِ جَمَاعَةٍ مِنْ مَانِعِي الزَّكَاةِ يَأْخُذُونَ مِنْهُمُ الزَّكَاةَ يَحْمِلُونَهَا إِلَى الْإِمَامِ، فَيُعْطِيهِمُ الْإِمَامُ مِنْ سَهْمِ الْمُؤَلِّفَةِ مِنَ الصَّدَقَاتِ. وَقِيلَ: مِنْ سَهْمِ سَبِيلِ اللَّهِ.

(١) أخرجه أبو داود في الزكاة، باب من يعطى من الصدقة وحد الغنى: ٢ / ٢٢٦، والترمذي في الزكاة، باب ما جاء من تحل له الزكاة: ٣ / ٣١٣-٣١٤ وقال: حديث حسن، وقد تكلم شعبة في حكيم بن جبير من أجل هذا الحديث. وأخرجه النسائي في الزكاة، باب حد الغنى: ٥ / ٩٧، وابن ماجه في الزكاة، باب من سأل عن ظهر غنى، برقم (١٨٤٠) : ١ / ٥٨٩، والمصنف في شرح السنة: ٦ / ٨٣. (٢) أخرجه أبو داود في الزكاة، باب من يعطى من الصدقة: ٢ / ٢٢٨-٢٢٩، والنسائي في الزكاة، باب إذا لم يكن له دراهم وكان له عدلها: ٥ / ٩٨-٩٩، والمصنف في شرح السنة: ٦ / ٨٤. (٣) متناط: متناءٍ بعيد.