قال الله تعالی:

﴿إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنْکُمْ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا ﴾

Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification. (Sūrat al-Aḥzāb 33:33).

Prophetic traditions mentioned in both in Sunni and Shi‘ah authoritative reference books of ḥadith and tafsir (exegesis of the Qur’an) have confirmed that this holy verse was revealed to exclusively refer to the People of the Cloak [ahl al-kisā’], viz. Muḥammad, ‘Ali, Fāṭimah, al-Ḥasan, and al-Ḥusayn (‘a) as the Ahl al-Bayt (People of the Household).

For instance, refer to the following references:

Sunni

Aḥmad ibn Ḥanbal (d. 241 AH), al-Musnad, 1:231; 4:107; 6:292, 304; Ṣaḥiḥ Muslim (d. 261 AH), 7:130; Al-Tirmidhi (d. 279 AH), Sunan, 5:361 et al.; Al-Dūlābi (d. 310 AH), Al-Dhuriyyah al-Ṭāhirah al-Nabawiyyah, p. 108; Al-Nasā’i (d. 303 AH), Al-Sunan al-Kubrā’, 5:108; 113; Al-Ḥakim al-Nayshābūri (d. 405 AH), Al-Mustadrak ‘ala’ ṣ-Ṣahiḥāyn, 2:416, 3:133, 146-147; Al-Zarkashi (d. 794 AH), Al-Burhān, p. 197; Ibn Hājar al-Asqalāni (d. 852 AH), Fatḥ al-Bari Sharḥ Ṣaḥiḥ al-Bukhāri, 7:104.

Shi‘ah

Al-Kulayni (d. 328 AH), Uṣūl al-Kāfi, 1:287; Ibn Babawayh (d. 329 AH), Al-Imāmah wa’ t-Tabṣirah, p. 47, ḥadith 29; Al-Maghribi (d. 363 AH), Da’ā’im al-Islām, pp. 35, 37; Al-Ṣādūq (d. 381 AH), Al-Khiṣāl, pp. 403, 550; Al-Ṭūsi (d. 460 AH), Al-Amali, ḥadith 438, 482, 783.

For more details, refer to the exegesis of the holy verse recorded in the following books of tafsir: Al-Jassās (d. 370 AH), Aḥkām al-Qur’ān; Al-Wāḥidi (d. 468 AH), Asbāb al-Nuzūl; Ibn al-Jawzi (d. 597 AH), Zād al-Masir; Al-Qurṭubi (d. 671 AH), Al-Jāmi‘ Li-Aḥkām al-Qur’ān; Ibn Kathir (d. 774 AH), Tafsir; Al-Tha‘labi (d. 825 AH), Tafsir; Al-Ṭabari (d. 875 AH), Tafsir; Al-Suyūṭi (d. 911 AH), Al-Durr al-Manthūr; Al-Shawkāni (d. 1250 AH), Fatḥ al-Qadir; Al-‘Ayyāshi (d. 320 AH), Tafsir; Al-Qummi (d. 329 AH), Tafsir; Furt al-Kūfi (d. 352 AH), Tafsir at the margin of the exegesis of Sūrat al-Nisā’ verse 59; Al-Ṭabarsi (d. 560 AH), Majma‘ al-Bayān, as well as many other sources.

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THE ROLE OF THE AHL AL-BAYT (‘a)

IN Building THE VIRTUOUS COMMUNITY

BOOK FIVE:

THE ECONOMIC SYSTEM OF THE VIRTUOUS COMMUNITY

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قال رسول الله صلی الله علیه و آله:

"إنی تارک فیکُمُ الثَقلین: کتاب الله، وعترتی أهلَ بیتی، ما إن تمسکتُم بهما لن تضلوا أبداً وأَنَّهُما لَن یَفترِقا حتّی یردا عَلیَّ الحوضَ"

The Messenger of Allah (ṣ) said:

“Verily, I am leaving among you two precious things [thaqalayn]: The Book of Allah and my progeny [‘itrati], the members of my Household [Ahl al-Bayt]. If you hold fast to them, you shall never go astray. These two will never separate from each other until they meet me at the Pond [ḥawḍ] (of Kawthar).”

Some references:

q Al­Ḥākim an­Nayshābūri, Al­Mustadrak ‘alā’ṣ-Ṣaḥiḥayn (Beirut), vol. 3, pp. 109-110, 148, 533

q Muslim, Aṣ-Ṣaḥiḥ, (English translation), book 31, hadiths 5920-3

q At­Tirmidhi, Aṣ-Ṣaḥiḥ, vol. 5, pp. 621-2, hadiths 3786, 3788; vol. 2, p. 219

q An-Nasā’i, Khaṣā’iṣ ‘Ali ibn Abi Ṭālib, hadith 79

q Aḥmad ibn Ḥanbal, Al-Musnad, vol. 3, pp. 14, 17, 26; vol. 3, pp. 26, 59; vol. 4, p. 371; vol. 5, pp. 181-182, 189-190

q Ibn al­‘Athir, Jāmi‘ al­Uṣūl, vol. 1, p. 277

q Ibn Kathir, Al­Bidāyah wa’n­Nihāyah, vol. 5, p. 209

q Ibn Kathir, Tafsir al-Qur’ān al-‘Aẓim, vol. 6, p. 199

Naṣir ad-Din al-Albani, Silsilāt al-Aḥādith aṣ-Ṣaḥiḥah (Kuwait: Ad-Dār aṣ-Ṣalāfiyyah), vol. 4, pp. 355-358

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THE ROLE OF THE AHL AL-BAYT

IN BUILDING THE VIRTUOUS COMMUNITY

BOOK FIVE: THE ECONOMIC SYSTEM OF THE VIRTUOUS COMMUNITY

AYATULLAH SAYYID MUhAMMAD BAQIR AL-hAK«M

Translator

Badr Shahin

Cultural Affairs Department Ahl al-Bayt(‘a) World Assembly

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نام کتاب: دور أهل البیت (ع) فی بناء الجماعة الصالحة / ج 5

نویسنده: آیة الله سید محمد باقر الحکیم

تهیه کننده: اداره ترجمه، اداره کل پژوهش مجمع جهانی اهل بیت (ع)

مترجم: بدر شاهین

زبان ترجمه: انگلیسی

Title: The Role of the Ahl al-Bayt (‘a) in Building the Virtuous Community, Book Five: The Economic System of the Virtuous Community

Author: Āyatullāh Sayyid Muḥammad Bāqir Al-ḥakim

Project supervisor: Translation Unit, Cultural Affairs Department Ahl al-Bayt (‘a) World Assembly (ABWA)

Translator: Badr Shahin

Editor: Iffat Shah and Carol Ahmadi

Revised by: Ashraf Carl Eastman Ahmadi

Publisher: ABWA Publishing and Printing Center

First Printing: 2011

Printed by: Mojab

Copies: 5000

ISBN:

© Ahl al-Bayt (‘a) World Assembly (ABWA)

All rights reserved.

www.ahl-ul-bayt.org

info@ahl-ul-bayt.org

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BOOK FIVE THE ECONOMIC SYSTEM

Prelude: A General View of the Topic of Economy

Chapter One: General Economic Legislation of Islam

Chapter Two: Restricted Economic Legislation of Islam

Chapter Three: Economic Activity

Epilogue: Summary

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B. Just as Islam has organized the issues of family; society; one’s relationship with Almighty Allah, nature, and humankind; and other aspects of life so also has it organized the issue of spending, by laying down public and private duties in this domain at the family and individual levels of the virtuous community as well as maintenance of the social and political existence of both the virtuous community and the general public.

C. In the beginning of its existence, the promulgation of Islam rested on substantial funds that were owned by Lady Khadijah al-Kubra (the great), the Holy Prophet’s first wife, who played an extremely great role in saving the mission of Islam in its early stages by standing against a variety of pressures brought on by the polytheists.

D. Because the polytheists assessed the significance of economic aspects at the outset of the advance of the Islamic mission, they laid an economic siege upon its propagation to try to stop it. For instance, they tried to stop the Islamic mission when they blockaded the Muslims in the mountain pass of Abu-Talib (shi`b abi-Talib) and boycotted them economically, using different methods to maintain pressure.

(ii) To grant the virtuous community independence and ability to move and progress freely and make correct decisions. Of course, the achievement of this goal depends, for the most part, on economic independence and financial power.

(iii) To establish common social, cultural, and utility services to facilitate the progress of the virtuous community as a political and social entity; to practice cultural, social and defensive activities to defend the entity of the virtuous community and help it achieve its goals.

According to another authentic narration, Abu-Basir reported the following tradition.

Some wealthy men were in the presence of Abu-`Abdullah (Imam al-Sadiq (‘a)) in our presence. As they mentioned the zakat, the Imam (‘a) commented:

إِنَّ الزَّکَاةَ لَیْسَ یُحْمَدُ بِهَا صَاحِبُهَا.

إِنَّمَا هُوَ شَیْءٌ ظَاهِرٌ، إِنَّمَا حَقَنَ اللهُ بِهِ

دَمَهُ وَسُمِّیَ بِهِ

مُسْلِماً، وَلَوْ لَمْ یُؤَدِّهَا لَمْ تُقْبَلْ لَهُ صَلاَةٌ.

Payment of zakat is not a source of praise for the payer;

rather, it is something apparent, due to which Almighty Allah saves the

payer’s blood from being shed and grants him the title of Muslim. Hence, the

prayers of the person who does not pay it will not be accepted.(1)

The Ahl al-Bayt (‘a) planned the economic system of the

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virtuous community, based on the observance of Islamic precepts and common commitments to the Islamic state, because this community is meant to live within the Islamic state and Muslim society.

The coming discussions will deal with situations and procedures that the Ahl al-Bayt (‘a) adopted to remedy these two problems. Subsequently, some features will be mentioned that characterize the Ahl al-Bayt (‘a) school from a legislative point of view and also procedures adopted in the field of finance. Some distinctive features of the economic system of the virtuous community are as follows:

-social solidarity as an obligation

-khums

-sectors of the society for which the funds of zakat must be used

-the significance of waqf (endowment of property under which the proceeds are to be devoted to a religious or charitable purposes)

-important economic activities including commerce and agriculture

-special contributions

These economic topics will be considered in three chapters:

The first chapter explains general economic legislation by which Islamic states have abided. The second chapter deals with restricted economic legislation of Islam administered by the Ahl al-Bayt (‘a) but by which the Islamic state of the time did not abide. The third chapter discusses economic activies and the Ahl al-Bayt’s attitude towards them.

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(i) Significance and origin of zakat

(ii) Items subjected to zakat

(iii) Expenditure of zakat

(iv) Supervision of zakat

One who refuses to pay zakat and violates this duty or denies zakat as a religious obligation is deemed kafir (apostate from Islam) because zakat is one of the essential duties of Islam.

Abu-Basir has reported Imam al-Sadiq (‘a) as saying:

مَنْ مَنَعَ قِیرَاطاً مِنَ

الزَّکَاةِ فَلَیْسَ بِمُؤْمِنٍ وَلاَ مُسْلِمٍ. وَهُوَ قَوْلُ اللهِ عَزَّ

وَجَلَّ: {حَتَّی إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ لَعَلِّی أَعْمَلُ صَالِحًا فِیمَا تَرَکْتُ}

Whoever refrains from paying

even a carat of zakat is neither a believer (mu'min) nor Muslim. This

is the meaning of Almighty Allah’s saying, “(Until when death overtakes one

of them, he says:) ‘Send me back, my Lord, send me back! Haply I may do good

in that which I have left.’ (23:99-100)”(1)

According to another authentic narration, Abu-Basir has reported Imam al-Sadiq (‘a) as saying:

مَنْ

مَنَعَ قِیرَاطاً مِنَ الزَّکَاةِ فَلْیَمُتْ إِنْ شَاءَ یَهُودِیّاً أَوْ

نَصْرَانِیّاً.

He who refrains from paying even a carat of zakat

may die a Jew or Christian, whichever he likes.(2)

· According to the general and familiar jurisprudential opinion of the Ahl al-Bayt’s followers, assets of commerce and goods that are in merchants’ shops and stores are not subject to zakat; however, the general jurisprudential opinion of other Muslim sects maintains that these items are subject to zakat. Several traditions, reported from the Ahl al-Bayt (‘a), do declare such items as obligatory for zakat and, as a result, some scholars from the Ahl al-Bayt (‘a) school have adopted this opinion; however, these traditions have been understood by the master scholars of this school as recommending the payment of zakat on such items or as having been said as a consequence of taqiyyah because of the fact that other sacred texts and traditions restrict this tax to the nine aforementioned categories of property.

· Like the previous point, disagreement on the ruling concerning additional produce and livestock—such as rice, corn and horses—arises from the difference in the jurisprudential, deductive outcome between the Ahl al-Bayt (‘a) school and other Muslim schools of jurisprudence. Once again, there are some traditions reported from the Ahl al-Bayt (‘a) involving the possible obligation of paying zakat on these items, but these traditions have been understood by the scholars of this school as being only a recommendation or as having been said as a consequence of taqiyyah.(1)

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We can give two explanations for this minor difference supported by some points of evidence notwithstanding the scope of their accuracy.

(a) In Islamic legislation, zakat is in fact obligatory on the nine previously mentioned items, while it is only recommended to pay zakat for other items. The Ahl al-Bayt (‘a) are well known for their in-depth knowledge of this fact (i.e., the distinction between the items on which zakat is obligatory and those on which it is recommended), while other Muslims show confusion about it. Some authentic traditions support this observation.

`Abdullah ibn Sinan quoted Imam al-Sadiq (‘a) to have said:

لَمَّا نَزَلَتْ

آیَةُ الزَّکَاةِ: {خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَکِّیهِمْ بِهَا} فِی

شَهْرِ رَمَضَانَ، فَأَمَرَ رَسُولُ اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ، مُنَادِیَهُ

فَنَادَی فِی النَّاسِ: إِنَّ اللهَ، تَبَارَکَ وَتَعَالَی، قَدْ فَرَضَ عَلَیْکُمُ

الزَّکَاةَ کَمَا فَرَضَ عَلَیْکُمُ الصَّلاَةَ. فَفَرَضَ عَلَیْکُمْ مِنَ

الذَّهَبِ وَالْفِضَّةِ وَالإِبِلِ وَالْبَقَرِ وَالْغَنَمِ وَمِنَ الْحِنْطَةِ وَالشَّعِیرِ وَالتَّمْرِ وَالزَّبِیبِ، وَنَادَی

فِیهِمْ بِذَلِکَ فِی شَهْرِ رَمَضَانَ، وَعَفَا لَهُمْ عَمَّا سِوَی ذَلِکَ.

When this holy verse was

revealed: “Take charity out of their property, in order to cleanse them and

purify them thereby, (9:103)” the Holy Prophet (s), in the month of Ramazan,

ordered his caller to call out, “O people, Almighty Allah has prescribed for

you as an obligation to pay zakat just as He has prescribed for you performance

of the prayers. Hence, He is imposing on you (a proportion) of gold, silver,

camels, cows, sheep, wheat, barley, dates, and raisins.” The Holy Prophet (s)

announced these to people in the month of Ramazan, excluding all other items…(1)

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Imam al-Baqir (‘a) and Imam al-Sadiq (‘a) are reported to have said:

فَرَضَ اللهُ، عَزَّ وَجَلَّ، الزَّکَاةَ مَعَ

الصَّلاَةِ فِی الأَمْوَالِ، وَسَنَّهَا رَسُولُ اللهِ، صَلَّی اللهُ عَلَیْهِ

وَآلِهِ، فِی تِسْعَةِ أَشْیَاءَ، وَعَفَا رَسُولُ اللهِ، صَلَّی اللهُ عَلَیْهِ

وَآلِهِ، عَمَّا سِوَاهُنَّ: فِی الذَّهَبِ وَالْفِضَّةِ وَالإِبِلِ وَالْبَقَرِ

وَالْغَنَمِ وَالْحِنْطَةِ وَالشَّعِیرِ وَالتَّمْرِ وَالزَّبِیبِ. وَعَفَا

رَسُولُ اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ، عَمَّا سِوَی ذَلِکَ.

Almighty Allah has imposed

(as a religious duty) the payment of zakat from assets along with the

(religious duty of) prayers. The Messenger of Allah (s) enacted zakat to

be paid from nine things only and he excluded everything else: from gold, silver,

camels, cows, sheep, wheat, barley, dates, and raisins. The Messenger of

Allah (s) excluded everything else.”(1)

Muhammad (ibn Ja`far) al-Tayyar has reported that he asked Imam al-Sadiq (‘a) about the items that are as an obligation subjected to zakat.

The Imam (‘a) answered:

فِی تِسْعَةِ أَشْیَاءَ: الذَّهَبِ

وَالْفِضَّةِ وَالْحِنْطَةِ وَالشَّعِیرِ وَالتَّمْرِ وَالزَّبِیبِ وَالإِبِلِ

وَالْبَقَرِ وَالْغَنَمِ. وَعَفَا رَسُولُ اللهِ، صَلَّی اللهُ عَلَیْهِ

وَآلِهِ، عَمَّا سِوَی ذَلِکَ.

These are nine things;

gold, silver, wheat, barley, dates, raisins, camels, cows, and sheep. The

Messenger of Allah (s) excluded everything else.

The reporter said, “May Allah lead you to ever more righteousness! We have other grains.”

“Which ones?” the Imam (‘a) asked.

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“Rice,” answered the reporter.

“Yes,” the Imam (‘a) commented, “there is much.”

“Is it subjected to zakat?” the reporter asked.

The Imam (‘a) reproached him and said:

أَقُولُ لَکَ

إِنَّ رَسُولَ اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ، عَفَا عَمَّا سِوَی

ذَلِکَ، وَتَقُولُ: إِنَّ عِنْدَنَا حَبّاً کَثِیراً، أَفِیهِ الزَّکَاةُ؟

I have told you that the Messenger of Allah (s) excluded everything

else, yet you tell me that you have other grains and ask me whether they are

subjected to zakat or not!(1)

According to another authentically reported narration, Zurarah said that he was sitting with Imam al-Baqir (‘a) and no one else was with the Imam except his son Ja`far (al-Sadiq). At that time, the Imam (‘a) narrated to me:

یَا زُرَارَةُ، إِنَّ أَبَا ذَرٍّ وَعُثْمَانَ

تَنَازَعَا عَلَی عَهْدِ رَسُولِ اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ، فَقَالَ

عُثْمَانُ: کُلُّ مَالٍ مِنْ ذَهَبٍ أَوْ فِضَّةٍ یُدَارُ بِهِ وَیُعْمَلُ بِهِ وَیُتَّجَرُ

بِهِ فَفِیهِ الزَّکَاةُ إِذَا حَالَ عَلَیْهِ الْحَوْلُ. فَقَالَ أَبُو ذَرٍّ: أَمَّا

مَا یُتَّجَرُ بِهِ أَوْ دِیرَ وَعُمِلَ بِهِ فَلَیْسَ فِیهِ زَکَاةٌ؛ إِنَّمَا الزَّکَاةُ

فِیهِ إِذَا کَانَ رِکَازاً کَنْزاً مَوْضُوعاً، فَإِذَا حَالَ عَلَیْهِ الْحَوْلُ

فَفِیهِ الزَّکَاةُ. فَاخْتَصَمَا فِی ذَلِکَ إِلَی رَسُولِ اللهِ، صَلَّی اللهُ

عَلَیْهِ وَآلِهِ، فَقَالَ: الْقَوْلُ مَا قَالَ أَبُو ذَرٍّ.

O Zurarah, during the lifetime of the Messenger of Allah (s), Abu-Dharr

and `Uthman disagreed about a question. `Uthman said, “Every item of finance,

be it gold or silver, that is used in one’s business, trade and profession is

subjected to zakat after the passage of a complete year (of earnings).”

Abu-Dharr said, however, “Assets that are used in one’s business, trade, and profession

are not subjected to zakat. Zakat is paid only from assets that

are stored or saved like treasure. Hence, when a year passes, such assets become

subject to zakat.” They then presented the matter before the Messenger

of Allah (s) who said, “Abu-Dharr’s opinion is correct.”

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Abu-`Abdullah al-Sadiq (‘a) said to his father, “If this narration is announced, people will stop giving to the poor and needy. Do you want this?”

The Imam (‘a) replied:

إِلَیْکَ عَنِّی! لاَ أَجِدُ مِنْهَا

بُدّاً.

Stop this here! I have no

other alternative.(1)

(b) The Islamic legislation with regard to finance decides that zakat (in the sense of charity) is obligatory upon the wealthy who are thus required to satisfy and meet the needs of the poor. Almighty Allah, having introduced the nine aforementioned assets as obligatory charity, entrusted the mission of identifying the extent of these funds to the Guardians (wali) appointed by Him—the Holy Prophet (s) and the Infallible Imams (‘a).

In the beginning of the formulation of Islamic law the Holy Prophet (s), in his capacity as the guardian of Muslims, completely restricted this religious duty to nine items which were obligatorily subject to zakat, and he exempted all others because the interests of Muslims at that stage required such and also because this amount of zakat could achieve the purpose behind its legislation.

However, it is acceptable for a succeeding Guardian, alone or with the participation of others, to subject other finances to this religious tax in the light of the supreme interest of Islam or in order to make sure that the purpose of establishing the law of paying zakat is achieved.

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Unfortunately, the origin of this law has been confused with other types of local authoritarian legislation(1) by both jurisprudents of the Ahl al-Bayt (‘a) school and the other Muslim schools. However, it is worth mentioning that exercise of this political authority is quite clearly entrusted to the Holy Imams of the Ahl al-Bayt (‘a).

Zurarah and Muhammad ibn Muslim have reported Imam al-Sadiq (‘a) as saying:

إِنَّ اللهَ، عَزَّ

وَجَلَّ، فَرَضَ لِلْفُقَرَاءِ فِی مَالِ الأَغْنِیَاءِ مَا یَسَعُهُمْ، وَلَوْ

عَلِمَ أَنَّ ذَلِکَ لاَ یَسَعُهُمْ لَزَادَهُمْ. إِنَّهُمْ لَمْ یُؤْتَوْا مِنْ

قِبَلِ فَرِیضَةِ اللهِ عَزَّ وَجَلَّ، وَلَکِنْ أُوتُوا مِنْ مَنْعِ مَنْ

مَنَعَهُمْ حَقَّهُمْ لاَ مِمَّا فَرَضَ اللهُ لَهُمْ، وَلَوْ أَنَّ النَّاسَ

أَدَّوْا حُقُوقَهُمْ لَکَانُوا عَایِشِینَ بِخَیْرٍ.

Verily, Almighty Allah

has ordained a sufficient share for the poor to be taken from the assets of

the wealthy that meets all their needs. If He had known that this determined share

would not meet the needs of the poor, He would certainly have added to it. People

have not remained poor because of a duty that Almighty Allah has prescribed or

because of the share that Almighty Allah has determined for them but because

they have been deprived of what was due to them. Had people given the poor

their due, they would certainly have lived in welfare.(2)

p: 29

`Ali ibn Mahziyar has reported that Imam al-Riza (‘a) wrote the following statement in a letter he sent to `Abdullah ibn Muhammad:

الزَّکَاةُ عَلَی کَیْلِ مَا کِیلَ

بِالصَّاعِ.

Zakat is levied

from everything that can be measured by sa`.(1)

So, that is what `Abdullah recorded.

Another man has reported that he once asked Imam al-Sadiq (‘a) about zakat on grains. “What kind of grain do you mean?” the Imam (‘a) asked.

“They are sesame, rice, and millet,” the man answered, “and these are all grains, just like wheat and barley.”

The Imam (‘a) responded:

فِی الْحُبُوبِ کُلِّهَا زَکَاةٌ.

All grains are subject to zakat.

Imam al-Sadiq (‘a) is also reported to have answered the question of someone, saying:

مَا دَخَلَ الْقَفِیزَ فَهُوَ

یَجْرِی مَجْرَی الْحِنْطَةِ وَالشَّعِیرِ وَالتَّمْرِ وَالزَّبِیبِ.

Whatever is measured by

qafiz(2)

is treated just like wheat, barley, dates, and raisins.

The questioner continued, “May Allah accept me as ransom for you! Please tell me whether rice and its likes, such as chick-pea and lentils are subject to zakat or not?”

The Imam (‘a) answered in writing:

p: 30

الزَّکَاةُ فِی کُلِّ شَیْءٍ کِیلَ.

Everything that is

measured is subject to zakat.(1)

Zurarah has reported that he asked Imam al-Sadiq (‘a) whether corn is subject to zakat or not, and the Imam (‘a) answered:

الذَّرَّةُ وَالْعَدَسُ وَالسِّلْتُ

وَالْحُبُوبُ فِیهَا مِثْلُ مَا فِی الْحِنْطَةِ وَالشَّعِیرِ، وَکُلُّ مَا

کِیلَ بِالصَّاعِ فَبَلَغَ الأَوْسَاقَ الَّتِی یَجِبُ فِیهَا الزَّکَاةُ

فَعَلَیْهِ فِیهِ الزَّکَاةُ.

Corn, lentils, shelled

barley, and all cereals are subject to zakat just like wheat and

barley. Everything that is measured by sa` and amounts to wasqs(2) that are subject to zakat,

is subject to this tax.(3)

الذَّرَّةُ وَالْعَدَسُ وَالسِّلْتُ

وَالْحُبُوبُ فِیهَا مِثْلُ مَا فِی الْحِنْطَةِ وَالشَّعِیرِ، وَکُلُّ مَا

کِیلَ بِالصَّاعِ فَبَلَغَ الأَوْسَاقَ الَّتِی یَجِبُ فِیهَا الزَّکَاةُ

فَعَلَیْهِ فِیهِ الزَّکَاةُ.

Corn, lentils, shelled

barley, and all cereals are subject to zakat just like wheat and

barley. Everything that is measured by sa` and amounts to wasqs(4) that are subject to zakat,

is subject to this tax.(5)

Abu-Basir has reported that he asked Imam al-Sadiq (‘a) whether rice is subject to zakat, and the Imam (‘a) answered affirmatively and then added:

إِنَّ الْمَدِینَةَ لَمْ تَکُنْ

یَوْمَئِذٍ أَرْضَ أَرُزٍّ فَیُقَالُ فِیهِ، وَلَکِنَّهُ قَدْ جُعِلَ فِیهِ.

وَکَیْفَ لاَ یَکُونُ فِیهِ وَعَامَّةُ خَرَاجِ الْعِرَاقِ مِنْهُ؟

Because there were no rice

farms in al-Madinah at that time (of legislation), nothing was mentioned

about its taxation. Nevertheless, rice was included in the taxable grains.

How could it be excluded when the majority of the taxes of Iraq

are levied from rice?(6)

Suma`ah has reported that he asked the Imam (‘a) whether the working partner must pay zakat on assets used in a partnership.

p: 31

The Imam (‘a) answered:

یَنْبَغِی لَهُ أَنْ یَقُولَ

لأَِصْحَابِ الْمَالِ: زَکُّوهُ. فَإِنْ قَالُوا: إِنَّا نُزَکِّیهِ، فَلَیْسَ

عَلَیْهِ غَیْرُ ذَلِکَ. وَإِنْ هُمْ أَمَرُوهُ بِأَنْ یُزَکِّیَهُ

فَلْیَفْعَلْ.

A working partner in a partnership

who does the business with the money of the other partners is required to

advise the owner of the money to pay the zakat of the money. If the

owners say that they have done so, then he is not required to do more, but if

they order him to pay the zakat, then he is required to do so.

یَنْبَغِی لَهُ أَنْ یَقُولَ

لأَِصْحَابِ الْمَالِ: زَکُّوهُ. فَإِنْ قَالُوا: إِنَّا نُزَکِّیهِ، فَلَیْسَ

عَلَیْهِ غَیْرُ ذَلِکَ. وَإِنْ هُمْ أَمَرُوهُ بِأَنْ یُزَکِّیَهُ

فَلْیَفْعَلْ.

A working partner in a partnership

who does the business with the money of the other partners is required to

advise the owner of the money to pay the zakat of the money. If the

owners say that they have done so, then he is not required to do more, but if

they order him to pay the zakat, then he is required to do so.

The reporter further asked, “What if the owner of the money claims that he is paying the zakat of the money, while the other party knows for sure that he (i.e. the owner) is not?”

The Imam (‘a) answered:

إِذَا هُمْ أَقَرُّوا بِأَنَّهُمْ

یُزَکُّونَهُ، فَلَیْسَ عَلَیْهِ غَیْرُ ذَلِکَ. وَإِنْ هُمْ قَالُوا: إِنَّا

لاَ نُزَکِّیهِ، فَلاَ یَنْبَغِی لَهُ أَنْ یَقْبَلَ ذَلِکَ الْمَالَ وَلاَ

یَعْمَلَ بِهِ حَتَّی یُزَکِّیَهُ.

If the owner of the money declares

that he is paying the zakat of the money, the other partner is not

required to do more than that; however, if the owner professes that he is not

paying the zakat, then the working partner must not accept that money

and must not do business with it until the partner pays the zakat.(1)

Muhammad ibn Muslim has reported that he asked Imam al-Sadiq (‘a) when zakat must be paid in the case of a person who bought goods with money for which zakat had been paid, and later the goods remained unsold.

The Imam (‘a) answered:

p: 32

إِنْ کَانَ أَمْسَکَ مَتَاعَهُ

یَبْتَغِی بِهِ رَأْسَ مَالِهِ فَلَیْسَ عَلَیْهِ زَکَاةٌ، وَإِنْ کَانَ

حَبِسَهُ بَعْدَ مَا یَجِدُ رَأْسَ مَالِهِ فَعَلَیْهِ الزَّکَاةُ بَعْدَ مَا

أَمْسَکَهُ بَعْدَ رَأْسِ الْمَالِ.

If the man withheld the

goods in order to recuperate his capital, the goods are not taxable, but if

he withheld the goods after he had recuperated his capital, then this money

becomes subject to zakat for withholding it after regaining his

capital.

The reporter further asked, “If one is given money to do business, is this money subject to zakat?”

The Imam (‘a) answered:

إِذَا

حَالَ الْحَوْلُ، فَلْیُزَکِّهَا.

After the passage of a complete year, he must pay its zakat.(1)

was besieged economically and politically. Consequently, the individuals of this community had become the worthiest to receive the money of zakat because of being exposed to various sorts of pressures that caused their deprivation, especially considering the fact that the majority of the zakat money went to the ruling authorities and nothing of it was kept at the disposal of individuals except a very small amount that could be excluded from the tax itself. In addition, the individuals of the virtuous community deserve the money of zakat as much as other Muslims. Accordingly, it was necessary to compensate the virtuous community for the deprivation caused them by the rulers because of their adherence to the doctrine of the Ahl al-Bayt (‘a). Hence, these funds were restricted to these individuals.

It is not improbable that this very idea has been intended in the authentic report of Zurarah and Muhammad ibn Muslim, which has been cited by the three master scholars—Shaykh al-Kulayni, Shaykh al-Saduq, and Shaykh al-Tusi.

Zurarah and Muhammad ibn Muslim report that they asked Imam al-Sadiq (‘a) about Almighty Allah’s saying: ‘The alms are only for the poor, the needy, those who collect them, to influence hearts (to belief), to free captives and debtors, for the cause of Allah, and for the wayfarer—a duty imposed by Allah. Allah is Knower, Wise.’ (9:60)

They asked whether the categories entitled to the funds of zakat included those who do not recognize (the divinely commissioned loyalty to the Ahl al-Bayt (‘a)).

The Imam (‘a) answered:

إِنَّ الإِمَامَ یُعْطِی هَؤُلاَءِ

جَمِیعاً لأَِنَّهُمْ یُقِرُّونَ لَهُ بِالطَّاعَةِ.

The Imam gives to all

these categories only because they recognize obedience to him.

Zurarah asked, “What if they do not recognize him?”

p: 34

The Imam (‘a) answered:

یَا

زُرَارَةُ، لَوْ کَانَ یُعْطِی مَنْ یَعْرِفُ دُونَ مَنْ لاَ یَعْرِفُ لَمْ

یُوجَدْ لَهَا مَوْضِعٌ؛ وَإِنَّمَا یُعْطَی مَنْ لاَ یَعْرِفُ لِیُرَغَّبَ فِی

الدِّینِ فَیَثْبُتُ عَلَیْهِ. فَأَمَّا الْیَوْمَ فَلاَ تُعْطِهَا أَنْتَ

وَأَصْحَابُکَ إِلاَّ مَنْ یَعْرِفُ، فَمَنْ وَجَدْتَ مِنْ هَؤُلاَءِ

الْمُسْلِمِینَ عَارِفاً فَأَعْطِهِ دُونَ النَّاسِ. سَهْمُ الْمُؤَلَّفَةِ

قُلُوبُهُمْ وَسَهْمُ الرِّقَابِ عَامٌّ، وَالْبَاقِی خَاصٌّ.

O Zurarah, if the Imam

gives only to those who recognize (loyalty to him) and deprives those who do

not, then these funds will not find people to receive them! The Imam gives

also to those who do not recognize (loyalty to him) so as to attract them to

this faith and so that they embrace it firmly. However, you and your

acquaintances should give only to those who recognize. Hence, if you find

such people among Muslims, you may give them rather than others. The shares

of those whose hearts have inclined towards the truth (al-mu'allafah

qulubuhum) and the share for the ransoming of captives (al-riqab) are common,

while the other shares are restricted.

Zurarah asked, “What if we cannot find any of the mentioned groups?”

The Imam answered:

لاَ

یَکُونُ فَرِیضَةٌ فَرَضَهَا اللهُ، عَزَّ وَجَلَّ، وَلاَ یُوجَدُ لَهَا أَهْلٌ.

Any duty that Almighty

Allah has made incumbent must be practicable and there must be deserving individuals.

Zurarah asked, “What if the charity (of zakat) is not sufficient to cover the needs of recipients?”

The Imam’s answer is already cited on p. 31.

Rooted in this concept, the Ahl al-Bayt (‘a) instituted an economic directive that dealt with some of the needs of the individuals of the virtuous community. This directive

p: 35

bound the wealthy individuals of this community to pay zakat to the poor individuals of their community exclusively and defined the distribution of these funds.

Isma`il ibn Sa`d al-Ash`ari has reported that he asked Imam al-Riza (‘a), “Is it possible to distribute zakat funds to those who do not recognize (loyalty to the Ahl al-Bayt)?”

The Imam (‘a) answered:

لاَ،

وَلاَ زَکَاةُ الْفِطْرَةِ.

Neither zakat funds nor zakat al-fi(1)-

Zakat al-fi(2) (can be distributed to them).(3)

®urays has reported that al-Mada’ini asked Imam al-Baqir (‘a), “There is a portion of the zakat that we pay from our money. Who should we give it to?”

The Imam answered:

فِی

أَهْلِ وِلاَیَتِکَ.

Give it to the people of your faith.

Al-Mada'ini said, “I am living in a country where no one of my faith lives.”

The Imam (‘a) instructed:

إِبْعَثْ بِهَا إِلَی

بَلَدِهِمْ تُدْفَعُ إِلَیْهِمْ، وَلاَ تَدْفَعْهَا إِلَی قَوْمٍ إِذَا

دَعَوْتَهُمْ غَداً إِلَی أَمْرِکَ لَمْ یُجِیبُوکَ، وَکَانَ وَاللهِ الذَّبْحُ.

You may send these funds to a country where people of

your faith live. Do not pay them to people who will not respond to you if you

call them to your faith and may even slay you!(4)

p: 36

To reconcile these traditions with the previously cited report of Zurarah and Muhammad ibn Muslim, it seems that this special and restricted instruction was a local decision that the Ahl al-Bayt (‘a) took on the strength of their recognition of the common interests of the virtuous community within their surroundings but not a law that is found in original Islamic legislation. However, Almighty Allah knows best.

At the same time, this decision stands for a policy that must be observed at all times according to the general rule of “the nearer, the worthier.”

Nevertheless, there are some exceptions, as shown in the following tradition:

Ya`qub ibn Shu`ayb al-haddad has reported that he asked the Righteous Servant (i.e. Imam al-Kazim (‘a)), “What should one of our creed who lives in a remote region do with the funds of the zakat that he must pay?”

The Imam (‘a) answered:

یَضَعُهَا

فِی إِخْوَانِهِ وَأَهْلِ وِلاَیَتِهِ.

He must distribute them on

his brethren-in-faith and followers of his belief.

The reporter asked, “What if he cannot find such people?”

The Imam (‘a) answered:

یَبْعَثُ

بِهَا إِلَیْهِمْ.

He may

send them the funds.

The reporter asked, “What if he cannot find any means to transfer these funds to them?”

The Imam (‘a) answered:

یَدْفَعُهَا

إِلَی مَنْ لاَ یَنْصِبُ.

He may then distribute the

funds among those known for bearing no hostility (against the Ahl al-Bayt).

p: 37

The reporter asked, “What if these cannot be found either? Should he pay others?”

The Imam (‘a) answered:

مَا

لِغَیْرِهِمْ إِلاَّ الْحَجَرُ.

The others’ share is

nothing but stones!(1)

`Ubayd ibn Zurarah has reported that he asked Imam al-Sadiq (‘a), “A man of our faith paid the zakat funds to unworthy people for a considerable time, but later he found worthy recipients. Should he again pay the former funds to the worthy people?”

The Imam (‘a) answered:

“Yes, he should.”

The reporter asked, “What if a person had not found worthy recipients and, therefore, had not paid zakat, or he had not known that it was obligatory upon him to pay but came to know recently?”

The Imam (‘a) answered:

یُؤَدِّیهَا

إِلَی أَهْلِهَا لِمَا مَضَی.

He must pay all the

previous to worthy people.

The reporter asked, “What if he could not find worthy people and paid his zakat to unworthy people, but after investigation he concluded that he was wrong (about them being unworthy)?”

The Imam (‘a) answered:

لَیْسَ

عَلَیْهِ أَنْ یُؤَدِّیَهَا مَرَّةً أُخْرَی.

In this case, he is not

liable to pay it once more.(2)

p: 38

In the light of these traditions, we can conclude that this procedure is one of the clear-cut distinguishing attitudes of the Ahl al-Bayt (‘a) on the issue of zakat—an attitude that ensures the virtuous community an important financial resource.

Consequently, the followers of the Ahl al-Bayt (‘a) encountered a problem:

The illegitimate ruling authorities would collect the zakat and not leave the option for the payers to distribute it themselves to worthy recipients. The followers of the Ahl al-Bayt (‘a) were not sure as to whether it was correct or not to pay their zakat to these unjust ruling authorities. If this payment were mandatory but at the same time would not discharge the religious responsibility, would it then be obligatory to pay these taxes once more (putting additional economic pressure on the virtuous community)?

To remove this legal problem, the Ahl al-Bayt (‘a) offered the following solution:

They advised their followers not to pay the governmental tax collectors to the extent possible so that they could carry out their religious duty themselves with the remaining amount. In the event that they could not escape payment because of political or social circumstances (the necessity to practice taqiyyah), they were permitted to pay it to the governmental officials.

The Ahl al-Bayt (‘a) delegated the assessment of the situations to the owners of the taxable funds and determined that payment under such circumstances would fulfill the religious responsibility of the payers, justifying this action with the concept that although such governments might be unqualified for supervision of religious taxes, they are still Muslims. In addition, the Ahl al-Bayt (‘a) wanted the virtuous community to associate and coexist under this Islamic rule within the Muslim society lest they, in the case that they refrain from defraying the zakat funds to the government tax collectors, become exposed to additional political or economic pressure—which they certainly did not want.

p: 40

In a set of traditions, this solution has been discussed and explained.

According to the authentic report of Ya`qub ibn Shu`ayb, which has been recorded by Shaykh al-Kulayni, in al-Kafi, and Shaykh al-Saduq, in man-la-yahzuruhu’l-faqih, the reporter asked Imam al-Sadiq (‘a) whether `ushur tithes((1)) that are taken as taxes are or are not accounted as zakat.

The Imam (‘a) answered:

“They are so accounted, God willing.”

According to another authentic narration of al-`Ays ibn al-Qasim that is reported by Shaykh al-Kulayni, in al-Kafi, and Shaykh al-Tusi, in Tahdhib al-Ahkam and al-Istibsar, Imam al-Sadiq (‘a) said the following about the zakat tax:

مَا

أَخَذُوا مِنْکُمْ، بَنُو أُمَیَّةَ، فَاحْتَسِبُوا بِهَا وَلاَ تُعْطُوهُمْ

شَیْئاً مَا إسْتَطَعْتُمْ، فَإِنَّ الْمَالَ لاَ یَبْقَی عَلَی هَذَا أَنْ

یُزَکِّیَهُ مَرَّتَیْنِ.

As for anything that is taken

from you (as zakat) by the ruling authorities of the Umayyads, you may

account it as zakat. However, try to give them as little as you can. It

is not feasible to pay zakat for the same money twice.

According another authentic report of Sulayman ibn Khalid that is also reported by Shaykh al-Kulayni, in al-Kafi, and Shaykh al-Tusi, in Tahdhib al-Ahkam and al-Istibsar, Imam al-Sadiq (‘a) said:

p: 41

إِنَّ

أَصْحَابَ أَبِی أَتَوْهُ فَسَأَلُوهُ عَمَّا یَأْخُذُ السُّلْطَانُ، فَرَقَّ

لَهُمْ، وَإِنَّهُ لَیَعْلَمُ أَنَّ الزَّکَاةَ لاَ تَحِلُّ إِلاَّ لأَِهْلِهَا،

فَأَمَرَهُمْ أَنْ یَحْتَسِبُوا بِهِ، فَجَالَ فِکْرِی، وَاللهِ، لَهُمْ،

فَقُلْتُ لَهُ: یَا أَبَه، إِنَّهُمْ إِنْ سَمِعُوا إِذاً لَمْ یُزَکِّ أَحَدٌ.

فَقَالَ: یَا بُنَیَّ، حَقٌّ أَحَبَّ اللهُ أَنْ یُظْهِرَهُ.

His companions came to my

father and queried about the taxes that were being levied by the ruling

authorities. My father sympathized with them even though he knew that zakat

was illegitimate if not paid to worthy beneficiaries. Still, he ordered them

to account it as their zakat. I thought considerably about the

question for their sake and then said to my father, “If they hear this

ruling, none will give alms (or pay zakat).” My father replied, “Son,

this is a right that Almighty Allah likes to make manifest.”(1)

p: 42

and his representative, enjoys all his rights of leadership and supervision. Many traditions, some of which have openly declared the Imam’s ownership of such properties (anfal), indicate this ownership. For instance, in an authentic narration that is reported by Shaykh al-Kulayni, in Usul al-Kafi, hafs ibn al-Buhtari reports Imam al-Sadiq (‘a) as saying:

الأَنْفَالُ مَا لَمْ یُوجَفْ

عَلَیْهِ بِخَیْلٍ وَلاَ رِکَابٍ، أَوْ قَوْمٌ صَالَحُوا، أَوْ قَوْمٌ أَعْطَوْا

بِأَیْدِیهِمْ، وَکُلُّ أَرْضٍ خَرِبَةٍ وَبُطُونُ الأَوْدِیَةِ فَهُوَ

لِرَسُولِ اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ، وَهُوَ لِلإِمَامِ مِنْ

بَعْدِهِ یَضَعُهُ حَیْثُ یَشَاءُ.

Windfalls (anfal

properties) include estates towards which neither horse nor riding camel are

pressed forward,(1)

estates that are gained due to reconciliation or gift, any useless land, and

the bottoms of valleys—all these are owned by the Holy Prophet (s) and then

by the Imam, who has the right to use them as he determines.(2)

In Tahdhib al-Ahkam, Shaykh al-Tusi has reported Muhammad ibn Muslim to have said that he heard Imam al-Baqir (‘a) saying:

p: 44

الْفَیْءُ

وَالأَنْفَالُ مَا کَانَ مِنْ أَرْضٍ لَمْ یَکُنْ فِیهَا هَرَاقَةُ الدِّمَاءِ،

وَقَوْمٌ صُولِحُوا وَأَعْطَوْا بِأَیْدِیهِمْ، وَمَا کَانَ مِنْ أَرْضٍ

خَرِبَةٍ أَوْ بُطُونِ أَوْدِیَةٍ فَهُوَ کُلُّهُ مِنَ الْفَیْءِ. فَهَذَا للهِ

وَلِرَسُولِهِ، فَمَا کَانَ للهِ فَهُوَ لِرَسُولِهِ یَضَعُهُ حَیْثُ شَاءَ،

وَهُوَ لِلإِمَامِ بَعْدَ الرَّسُولِ.

The fay’ and anfal are

lands which have been seized without bloodshed, lands given as gifts due to a

reconciliation contract with their owners, all useless lands, and valley

floors—all these are regarded as fay’

properties and they are owned by Almighty Allah and His Messenger (s). The

Messenger (s) has the right to do whatever he wills with properties that are

owned by Almighty Allah. After the Messenger (s), the Imam has the right to make

use of these properties.(1)

Generally, Muslim jurisprudents have determined such derelict lands to be legitimate for common use, just like the water of rivers and oceans, fish, birds and sand that can be owned privately only by means of control or seizure.

For that reason, the followers of the Ahl al-Bayt (‘a), who represent the virtuous community, had to face a real problem concerning their economic activities in this vital and important field. When they wanted to invest time in or make use of a derelict land, the ruling authorities did not interfere because the authorities had no reason to ban processes of utility and investment in these lands since they themselves considered them to be legitimate for common use. However, the followers of the Ahl al-Bayt (‘a) faced a problem related to the religious ruling regarding use of such lands which the Ahl al-Bayt (‘a) included with anfal properties that are legitimately owned by the Imam; therefore, to invest in or use such lands required permission of the Imam.

However, this matter has been solved and such permission,

p: 45

which seems to be local (i.e. restricted) permission, was declared by the Holy Prophet (s) not disregarding the fact that such lands are before all else owned by the Imam. Following the course adopted by the Holy Prophet (s) the Holy Imams (‘a) also gave their followers and other Muslims permission to develop these lands.

In his book of Tahdhib al-Ahkam, Shaykh al-Tusi, through an authentic chain of authority, has reported Imam al-Baqir (‘a) as saying:

أَیُّمَا

قَوْمٍ أَحْیَوْا شَیْئاً مِنَ الأَرْضِ أَوْ عَمَرُوهَا فَهُمْ أَحَقُّ بِهَا.

Any people who cultivate

or improve any area of land are the worthiest to own it.(1)

According to another authentic tradition, Shaykh al-Kulayni, in al-Kafi, and Shaykh al-Tusi, in Tahdhib al-Ahkam and al-Istibsar, have also reported Imam al-Baqir (‘a) and Imam al-Sadiq (‘a) as quoting the Holy Prophet (s) to have said:

مَنْ

أَحْیَا أَرْضاً مَوَاتاً فَهِیَ لَهُ.

Whoever cultivates a derelict land possesses it.(2)

Scholars of the Ahl al-Bayt (‘a) school, however, have disagreed about the significance of this permission. According to the opinion of some Shi`ite scholars, this permission entails that investment in or cultivation of an area of land results in the investor or the cultivator owning that land. Other scholars have argued that this broad permission gives the investor or the cultivator a right to use that land, but the ownership of the land is still in the hand of the Imam.(3) The following authentic tradition, which has

p: 46

been reported by Shaykh al-Tusi in Tahdhib al-Ahkam and Shaykh al-Kulayni in al-Kafi, supports the latter opinion:

`Umar ibn Yazid has reported that Musmi` ibn `Abd al-Malik delivered some money to Imam al-Sadiq (‘a) but the Imam refused to accept it from him. I met Musmi`, at al-Madinah, and asked him the reason. He narrated:

During my meeting with him, I said to the Imam (‘a), “In Bahrain, I worked as a diver and extracted items from the sea worth four hundred thousand dirhams. As a consequence, I have brought eighty thousand dirhams as the Khums (one-fifth tax) of my gain. I do not wish to withhold this amount from you; therefore, I am offering it to you because it is your right that Almighty Allah has made obligatory from our wealth.”

The Imam (‘a) answered:

أَوَمَا

لَنَا مِنَ الأَرْضِ وَمَا أَخْرَجَ اللهُ مِنْهَا إِلاَّ الْخُمْسُ، یَا أَبَا

سَیَّارٍ؟ إِنَّ الأَرْضَ کُلَّهَا لَنَا، فَمَا أَخْرَجَ اللهُ مِنْهَا مِنْ

شَیْءٍ فَهُوَ لَنَا.

Abu-Sayyar, is our share

from our lands and their extracts only one-fifth? Verily, the entire land is

ours and whatever thing that Almighty Allah allows to be extracted from it is

also ours.

I said, “I have the entire amount with me and I offer it to you.”

The Imam (‘a) replied:

p: 47

یَا

أَبَا سَیَّارٍ، قَدْ طَیَّبْنَاهُ لَکَ وَأَحْلَلْنَاکَ مِنْهُ، فَضُمَّ

إِلَیْکَ مَالَکَ. وَکُلُّ مَا فِی أَیْدِی شِیعَتِنَا مِنَ الأَرْضِ فَهُمْ

فِیهِ مُحَلَّلُونَ حَتَّی یَقُومَ قَائِمُنَا فَیَجْبِیهِمْ طَسْقَ مَا کَانَ

فِی أَیْدِیهِمْ، وَیَتْرُکَ الأَرْضَ فِی أَیْدِینَا. وَأَمَّا مَا کَانَ فِی

أَیْدِی غَیْرِهِمْ فَإِنَّ کَسْبَهُمْ مِنَ الأَرْضِ حَرَامٌ عَلَیْهِمْ حَتَّی

یَقُومَ قَائِمُنَا، فَیَأْخُذَ الأَرْضَ مِنْ أَیْدِیهِمْ وَیُخْرِجَهُمْ

صَغَرَةً.

Abu-Sayyar, I now declare

our property as valid and legitimate for you. You can now add it to your

money. Everything from the lands that is obtained by our Shi`ah is lawful to them

to own until the uprising of the Rising Imam (the Mahdi). He will then levy

from them land tributes and leave the lands at their disposal. As for others

(i.e. non-Shi`ah), all that which is possessed by them and all their gains

therefrom are illegitimate up to the uprising of our Rising Imam. He will

then take these lands from them and dismiss them with humiliation

(empty-handed).(1)

p: 48

Thus, the Ahl al-Bayt’s traditions on this issue correspond with this decision by which Muslim rulers abided.

In Tahdhib al-Ahkam, Shaykh al-Tusi, through an authentic chain of authority, has reported that Muhammad al-halabi asked Imam al-Sadiq (‘a) about the ruling on the lands of Iraq. The Imam (‘a) answered:

هُوَ

لِجَمِیعِ الْمُسْلِمِینَ؛ لِمَنْ هُوَ الْیَوْمَ وَمَنْ یَدْخُلُ فِی

الإِسْلاَمِ بَعْدَ الْیَوْمِ وَلِمَنْ لَمْ یُخْلَقْ بَعْدُ.

They are for all Muslims,

including those who will convert to Islam in the future and Muslims who have

not been born yet.

The reporter asked, “What is the ruling on purchasing lands from non-Arab chiefs of peasants?”

The Imam (‘a) answered:

لاَ

یَصْلُحُ إِلاَّ أَنْ یَشْتَرِیَ مِنْهُمْ عَلَی أَنْ یُصَیِّرَهَا

لِلْمُسْلِمِینَ، فَإِنْ شَاءَ وَلِیُّ الأَمْرِ أَنْ یَأْخُذَهَا أَخَذَهَا.

It is illegal for anyone

to do so unless those who purchase such lands dedicate them to all Muslims

commonly. Then, the legal (religious) authority has the right to take them,

if he wishes.

The reporter asked, “If the legal authority takes them, what should he give in compensation?”

The Imam (‘a) answered:

یَرُدُّ إِلَیْهِ رَأْسَ

مَالِهِ، وَلَهُ مَا أَکَلَ مِنْ غِلَّتِهَا بِمَا عَمِلَ.

He (i.e. the legal authority) may give the purchaser back

his capital and allow him (a share) in the yields that he produces in return

for his work.(1)

p: 50

There is no real problem in the issue of annexed lands except the question of whether payment to unjust rulers is or is not considered payment to the legal religious authority. As clarified by this tradition and the conduct of the companions of Holy Imams (‘a), such payment releases a person from religious liability. These lands were marked and recorded in the official records of the government of that time; therefore, it was inescapable to pay their tribute to the ruling authorities.

p: 51

al-Kazim (‘a) are known for their vast activities in this field. This may be because these two Imams (‘a) had more opportunities than the other Infallibles (‘a) to do so.

Imam al-Riza (‘a) has reported that the Holy Prophet (s) endowed as waqf the Seven Walls (i.e. orchards); namely, al-dalal, al-`awaf, al-husna, al-safiyah, mali-ummi-ibrahim, al-manbat, and Barqah.(1)

Sharif al-Razi has recorded in Nahj al-Balaghah that Imam `Ali (‘a), immediately after the Battle of Siffin, endowed his property as waqf in a will.(2)

Imam Muhammad al-Baqir (‘a) is reported to have said that Lady Fatimah al-Zahra' (‘a) endowed her property as waqf and made Imam `Ali (‘a) the custodian.(3)

Shaykh al-Kulayni, Shaykh al-Saduq, and Shaykh al-Tusi have reported a detailed precept on waqf from Imam Musa al-Kazim (‘a).(4)

Having attracted attention to the significance of waqf in improving the financial conditions of the virtuous community, the Holy Imams of the Ahl al-Bayt (‘a)

p: 53

persuaded their followers to involve themselves in such charitable deeds in order to gain great rewards. In authentic traditions reported from them, waqf is connected to two matters of great importance in man’s life: first, true guidance and exemplary tradition and, second, a righteous son who benefits his parents and the people.

Husham ibn Salim has reported Imam al-Sadiq (‘a) as saying:

لَیْسَ یَتْبَعُ الرَّجُلَ بَعْدَ مَوْتِهِ مِنَ الأَجْرِ

إِلاَّ ثَلاثُ خِصَالٍ: صَدَقَةٌ أَجْرَاهَا فِی حَیَاتِهِ فَهِیَ تَجْرِی

بَعْدَ مَوْتِهِ، وَسُنَّةُ هُدیً سَنَّهَا فَهِیَ یُعْمَلُ بِهَا بَعْدَ

مَوْتِهِ، أَوْ وَلَدٌ صَالِحٌ یَدْعُو لَهُ.

Only three things reward

man after his death: (1) a recurrent charitable deed that he established in

his lifetime; thus, it continues after his death, (2) a course of true

guidance that he established in his lifetime such that it is still activated

after his death, and (3) a righteous son who prays for him.(1)

Mu`awiyah ibn `Ammar has reported that he asked Imam al-Sadiq (‘a), “What is attached to man after his death?”

The Imam (‘a) answered:

(مَا یَلْحَقُ الرَّجُلَ بَعْدَ مَوْتِهِ) سُنَّةٌ یُعْمَلُ

بِهَا بَعْدَ مَوْتِهِ، فَیَکُونُ لَهُ مِثْلَ أَجْرِ مَنْ عَمِلَ بِهَا مِنْ

غَیْرِ أَنْ یَنْقُصَ مِنْ أُجُورِهِمْ شَیْءٌ، وَالصَّدَقَةُ الْجَارِیَةُ

تَجْرِی مِنْ بَعْدِهِ، وَالْوَلَدُ الطَّیِّبُ یَدْعُو لِوَالِدَیْهِ بَعْدَ

مَوْتِهِمَا، وَیَحِجُّ وَیَتَصَدَّقُ وَیَعْتِقُ عَنْهُمَا، وَیُصَلِّی

وَیَصُومُ عَنْهُمَا.

(Rewards of the following deeds are linked to a person after

his death:) An observance that is continued after a man’s death for which the

dead man receives an equal reward to those who continue to observe his

practice; a recurrent charitable deed that continues after his death; and a

good son who prays for his parents after they have died and, on behalf of

them, goes on hajj pilgrimage, gives alms, manumits slaves, offers prayers,

and observes fasting.

p: 54

The reporter asked, “Is it acceptable to give my (dead) parents a share in my hajj pilgrimage?”

The Imam (‘a) answered affirmatively.(1)

Complying with such instructions, waqf has become one of the common features in the general social and financial system of the virtuous community. Although it is common among other Muslims, the activity of waqf endowments is, to a great extent, practiced distinctively by the individuals of the virtuous community. This matter has therefore been discussed by the messages, known as tawqi` (signed document), coming from Imam al-Mahdi (‘a) during his minor occultation.

Shaykh al-Saduq, in his book of Ikmal al-Din, has reported from Abu’l-husayn Muhammad ibn Ja`far al-Asadi, a document signed by Imam al-Mahdi (‘a) involving several paragraphs about waqf, the last of which was the following statement:

وَأَمَّا

مَا سَأَلْتَ عَنْهُ مِنْ أَمْرِ الرَّجُلِ الَّذِی یَجْعَلُ لِنَاحِیَتِنَا

ضَیْعَةً وَیُسَلِّمُهَا مِنْ قَیِّمٍ یَقُومُ بِهَا وَیَعْمُرُهَا وَیُؤَدِّی

مِنْ دَخْلِهَا وَخَرَاجِهَا وَمَؤُونَتِهَا، وَیَجْعَلُ مَا یَبْقَی مِنَ

الدَّخْلِ لِنَاحِیَتِنَا، فَإِنَّ ذَلِکَ جَائِزٌ لِمَنْ جَعَلَهُ صَاحِبُ

الضَّیْعَةِ قَیِّماً عَلَیْهَا. إِنَّمَا لاَ یَجُوزُ ذَلِکَ لِغَیْرِهِ.

As for your question about the man who dedicates an orchard to us and

appoints a custodian to manage and cultivate it, and pays religious dues from

its income, tributes, and provisions and devotes the rest to us, the answer

is that this is lawful only for the custodian appointed by the owner of the

orchard, but unlawful for anyone else.(2)

p: 55

In the Islamic law, the Ahl al-Bayt (‘a), according to the common social conditions of the virtuous community, have classified waqf into two categories: public and private.

Public Waqf is the endowment of property that is purposed to achieve the common interest of Muslims or the virtuous community, such as mosques, schools, husayniyyahs, libraries, lands, arches, houses of residence for pilgrims, and the like.

Such endowments can include all people or be dedicated to the people of a certain country or a certain category. Yet, the purpose is still public even if it is dedicated to a certain group for the purpose of maintaining a certain status quo or because of deficiency in funds.

Private Waqf is the endowment of a property to the endower’s offspring; hence, this category of waqf is also called “lineal waqf.” It is spent on the private affairs of all of one’s offspring, such as residence, provisions, marriage, and other affairs.

As a result of such flexibility in spending and peculiarity in benefit, waqf has played a vital role building the virtuous community and in supporting its financial needs, similar to the role that khums played in improving the economic conditions of the virtuous community and in contributing to the establishment of foundations restricted to this community.

p: 56

Due to such contribution, the public social life of the virtuous community has witnessed large properties endowed as waqf, including mosques, schools, husayniyyahs, libraries, and other public services. In addition to private waqf, these endowments have acted as an important pillar in the economic structure of the virtuous community.

p: 57

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pearls and corals gathered while diving

(5) Lawful money intermixed with illegally acquired assets

(6) Lands purchased by Dhimmis from Muslims

(7) Profits of earnings

There is a great difference between the concept of the Ahl al-Bayt and other Muslim jurisprudents about financial rights restricting khums to a very narrow scope and keeping the door wide open for other financial duties, such as zakat which has a percentage of less than one-fifth and, in addition, restricting stipulations regarding the payment of khums.

Khums is a tax dedicated to the Ahl al-Bayt (‘a), who are the recipients of this tax. The Ahl al-Bayt (‘a) also enjoy some rights regarding the fay' money. In fact, the Ahl al-Bayt (‘a), as the Holy Prophet’s qurba (relatives), have been mentioned in relation to khums and fay' in the Holy Qur'an. The Ahl al-Bayt (‘a) are unanimously accepted as the kin (dhawu’l-qurba) to whom the Holy Qur'an has referred to on more than one occasion, such as the following:

وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَیْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِی الْقُرْبَی وَالْیَتَامَی وَالْمَسَاکِینِ وَابْنِ السَّبِیلِ إِنْ کُنْتُمْ آمَنْتُمْ بِاللَّهِ وَمَا أَنْزَلْنَا عَلَی عَبْدِنَا

Know that whatever thing you gain, a fifth of it is for

Allah, the Messenger, the near of kin, the orphans, the needy, and the

wayfarer, if you believe in Allah and in that which We revealed to Our

servant… (8:41)

مَا أَفَاءَ اللَّهُ عَلَی رَسُولِهِ مِنْ أَهْلِ الْقُرَی فَلِلَّهِ وَلِلرَّسُولِ وَلِذِی الْقُرْبَی وَالْیَتَامَی وَالْمَسَاکِینِ وَابْنِ السَّبِیلِ

Whatever Allah has restored to His Messenger from the

people of the towns, it is for Allah and for the Messenger and the near kinsmen

and the orphans and the needy and the wayfarer… (59:7)

p: 64

Conforming to these holy verses, the Holy Prophet (s), the first caliph and the second caliph (in a part of his reign) would pay a share of the khums to the relatives of the Holy Prophet (s). However, `Umar, the second caliph, deemed it too much to give them such a share; therefore, he suggested to them that such payment would be made only for urgent needs of their members (i.e. the Holy Prophet’s relatives). From the beginning, the Ahl al-Bayt (‘a) denounced such wrong interpretation of the religious law and refused to take anything less than their entire due, so `Umar deprived them of it completely. This deprivation continued into the successive reigns as a result of `Umar’s act and misinterpretation.(1)

In Sahih Muslim,(2) Yazid ibn Hurmuz is reported to have said that Najdah ibn `Amir al-haruri, a Kharijite, wrote a letter to Ibn `Abbas. Yazid confirmed that he was present when Ibn `Abbas received and replied to that letter:

إِنَّکَ سَأَلْتَنِی

عَنْ سَهْمِ ذِی الْقُرْبَی الَّذِینَ ذَکَرَهُمُ اللهُ، مَنْ هُمْ. وَإِنَّا

کُنَّا نَرَی أَنَّ قَرَابَةَ رَسُولِ اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ،

هُمْ نَحْنُ، فَأَبَی ذَلِکَ عَلَیْنَا قَوْمُنَا.

“You have asked me

about the share of the near of kin,” Ibn

`Abbas wrote, “and about those relatives whom Almighty Allah

mentioned. We have always considered ourselves the near of kin of Allah’s

Messenger (s), but our people deprived us of it.”(3)

p: 65

According to another narration, Ibn `Abbas is reported to have said:

سَهْمُ ذِی الْقُرْبَی

لِقُرْبَی رَسُولِ اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ، قَسَّمَهُ لَهُمْ

رَسُولُ اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ. وَقَدْ کَانَ عُمَرُ عَرَضَ عَنْ

ذَلِکَ فَرَأَیْنَاهُ دُونَ حَقِّنَا، فَرَدَدْنَاهُ عَلَیْهِ وَأَبَیْنَا أَنْ

نَقْبَلَهُ.

The share of the near of

kin (qurba) is for the relatives of Allah’s Messenger (s) according to

the distribution that he used to make. `Umar then made us an offer, which we

deemed less than our due; therefore, we rejected it insisting on our legal share.(1)

According to a third narration, Ibn `Abbas is reported to have said:

هُوَ لَنَا أَهْلَ

الْبَیْتِ، وَقَدْ کَانَ عُمَرُ دَعَانَا إِلَی أَنْ یُنْکِحَ مِنْهُ

أَیِّمَنَا، وَیُحْذِی مِنْهُ عَائِلَنَا، وَیَقْضِی مِنْهُ عَنْ مُغْرَمِنَا،

فَأَبَیْنَا إِلاَّ أَنْ یُسَلِّمَهُ لَنَا، وَأَبَی لَنَا ذَلِکَ

فَتَرَکْنَاهُ.

The share of the near of

kin (out of khums) is for us, the Ahl al-Bayt. However, `Umar

suggested that he would restrict it to urgent occasions, such as marrying off

the poor among us, aiding the destitute, and settling the debts of the

indebted, but we insisted that he should give us our complete share. `Umar,

however, rejected; therefore, we left it as his responsibility.(2)

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In Sunan al-Bayhaqi, `Abd al-Rahman ibn Abi-Ya`la is reported to have said that he once met (Imam) `Ali (‘a) at Ahjar al-Zayt and said, “(I am amazed) how Abu-Bakr and `Umar violated your rights—you, the Ahl al-Bayt—regarding khums!”

(Imam) `Ali (‘a) answered:

…أَنَّ عُمَرَ

قَالَ: لَکُمْ حَقٌّ وَلاَ یَبْلُغُ عِلْمِی إِذَا کَثُرَ أَنْ یَکُونَ لَکُمْ

کُلُّهُ، فَإِنْ شِئْتُمْ أَعْطَیْتُکُمْ مِنْهُ بِقَدْرِ مَا أَرَی لَکُمْ.

فَأَبَیْنَا عَلَیْهِ إِلاَّ کُلَّهُ، فَأَبَی أَنْ یُعْطِیَنَا کُلَّهُ.

…`Umar then said,

“It is true that you enjoy a right, but as much as I know, it should not be given

to you entirely when it is such a large amount! If you wish, I will give you

an amount that I see sufficient for you.” However, we rejected receiving any

amount less than our entire right, but `Umar refused to give us our entire

due.(1)

Many narrations, reported from the Ahl al-Bayt (‘a), substantiate that khums, including the shares of the orphans, the needy, and the wayfarers in addition to the near of kin, are dedicated to the Ahl al-Bayt (‘a) as compensation for their deprivation from zakat and alms, which are considered surplus for people. Khums, on the other hand, is a duty that Almighty Allah has made for the Ahl al-Bayt (‘a) in public funds or gains. It is thus goes beyond surplus funds.

In Tahdhib al-Ahkam, Shaykh al-Tusi has reported on the authority of `Abdullah ibn Bukayr on the authority of some of his companions that Imam al-Baqir (‘a) or Imam al-Sadiq (‘a) had said:

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فِی قَوْلِهِ تَعَالَی: {وَاعْلَمُوا

أَنَّمَا غَنِمْتُمْ مِنْ شَیْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ…}

قَالَ: خُمُسُ اللهِ لِلإِمَامِ، وَخُمُسُ الرَّسُولِ لِلإِمَامِ، وَخُمُسُ

ذَوِی الْقُرْبَی لِقَرَابَةِ الرَّسُولِ: الإِمَامِ، وَالْیَتَامَی یَتَامَی

الرَّسُولِ، وَالْمَسَاکِینُ مِنْهُمْ، وَأَبْنَاءُ السَّبِیلِ مِنْهُمْ، فَلاَ

یَخْرُجُ مِنْهُمْ إِلَی غَیْرِهِمْ.

As

regarding the interpretation of this verse, “Know that whatever you gain, a

fifth of it is for Allah”, the one-fifth that is Almighty Allah’s is for the Imam.

One-fifth of the Messenger’s share is for the Imam. One-fifth of the near of

kin is for the Messenger’s relatives. The orphans, here, stand exclusively for

the orphans among the Messenger’s relatives. The same thing applies to the

needy and the wayfarers. Hence, khums never departs from them to join

anyone else.(1)

As is understood from the ‘verse of gains’ (ghanimah 8:41) and the ‘verse of restoration’ (fay' 59:7), as well as some traditions reported from the Ahl al-Bayt (‘a), khums is dedicated to the Imams of the Ahl al-Bayt (‘a) exclusively; while the other details (i.e. reference to the orphans, needy, etc.) have been mentioned to define the categories that legally deserve shares from khums apportioned by the Ahl al-Bayt (‘a).(2)

In (his book of) al-Kafi, Shaykh al-Kulayni has reported through a valid series of narrators, that Imam al-Baqir (‘a) said:

فِی

قَوْلِهِ تَعَالَی: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَیْءٍ فَأَنَّ لِلَّهِ

خُمُسَهُ…﴾ قَالَ: هُمْ قَرَابَةُ رَسُولِ اللهِ، صَلَّی اللهُ عَلَیْهِ

وَآلِهِ، وَالْخُمُسُ للهِ وِلِلرَّسُولِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ،

وَلَنَا.

Regarding the interpretation

of this verse, “Know that whatever you gain, a fifth of it is for Allah”, the

near of kin are exclusively the relatives of the Holy Prophet (s). So, khums

is only for Almighty Allah, the Messenger (s), and us.(3)

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Shaykh al-Kulayni, through an authentic chain of authority, has also reported Imam al-Sadiq (‘a) as saying:

الأَنْفَالُ

مَا لَمْ یُوجَفْ عَلَیْهِ بِخَیْلٍ وَلاَ رِکَابٍ، أَوْ قَوْمٌ صَالَحُوا، أَوْ

قَوْمٌ أَعْطَوْا بِأَیْدِیهِمْ، وَکُلُّ أَرْضٍ خَرِبَةٍ وَبُطُونُ

الأَوْدِیَةِ فَهُوَ لِرَسُولِ اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ، وَهُوَ

لِلإِمَامِ مِنْ بَعْدِهِ یَضَعُهُ حَیْثُ یَشَاءُ.

The anfal

properties include estates towards which neither horse nor riding camel are sent

forward, estates that are gained due to reconciliation or gift, derelict lands,

and the bottoms of valleys. All these are owned by the Holy Prophet (s) and

then by the Imam (‘a) who has the right to use them as he wills.(1)

However, the ownership of khums has been exposed to meticulous argument. Some scholars have argued that khums is possessed by the Holy Imams (‘a) personally and the position of Imamate is a stipulation that is specified for gaining this ownership; therefore, khums cannot be inherited by the lineal heirs of the Holy Imams (‘a) because their capacity as Imams has been the reason for granting them ownership of such large properties. Other scholars, on the other hand, have argued that khums is owned by the position of Imamate (not the Imams themselves); therefore, it is not dedicated only to the Holy Imams (‘a) and this ownership may be transferred to their representatives and agents who

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will thus have the right to utilize the funds of khums.(1)

However, the evidence on these opinions, from a Muslim jurisprudential point of view, as well as the sectarian disagreements between the Ahl al-Bayt (‘a) school and the other Muslim schools, or between the different inferences of the scholars of the Ahl al-Bayt (‘a) school, are not our primary concern in this discussion; rather, we only intend to deal with the distinctive features of the Ahl al-Bayt’s jurisprudence concerning the funds of khums as much as they reflect on the economic system of the virtuous community.

There are three generally accepted views towards this topic:

· The Holy Imams’ (‘a) view towards the one-fifth tax being obligatory on the funds obtained by people from spoils of war, minerals, treasures, gains from diving, lands purchased by Dhimmis from Muslims, legal funds intermixed with illegally acquired assets and the profit of one’s earnings.

· The Holy Imams’ (‘a) view about the one-fifth tax regarding the profit of earnings and the explanation of imposing this tax in later times.

· The role of khums in the economic life of the virtuous community.

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individuals of the virtuous community. The Holy Imams of the Ahl al-Bayt (‘a) explained this permissibility as being to alleviate the economic and psychological pressures imposed on the virtuous community and ensure the legitimacy of their births and origins.

Foreseeing this problem, Lady Fatimah al-Zahra' and Imam `Ali Amir al-Mu'minin (‘a) were the first to permit their followers to use the Ahl al-Bayt’s one-fifth share before the emergence of the problem.

Shaykh al-Saduq, in his book of `Ilal al-Shara'i`, Shaykh al-Mufid, in his book of al-Muqni`ah, and Shaykh al-Tusi, in Tahdhib al-Ahkam and al-Istibsar, through an authentic chain of authority, have reported on the authority of Abu-Basir, Zurarah, and Muhammad ibn Muslim on the authority of Imam Muhammad al-Baqir (‘a) that Imam `Ali Amir al-Mu'minin (‘a) said:

هَلَکَ

النَّاسُ فِی بُطُونِهِمْ وَفُرُوجِهِمْ لأَِنَّهُمْ لَمْ یُؤَدُّوا إِلَیْنَا

حَقَّنَا. أَلاَ وَإِنَّ شِیعَتَنَا مِنْ ذَلِکَ وَآبَاءَهُمْ فِی حِلٍّ.

People are perishing

because of their stomachs and private parts, since they have not fulfilled

our rights over them. Our Shi`ah and their fathers are exempted from this (for

they fulfill our rights).(1)

هَلَکَ

النَّاسُ فِی بُطُونِهِمْ وَفُرُوجِهِمْ لأَِنَّهُمْ لَمْ یُؤَدُّوا إِلَیْنَا

حَقَّنَا. أَلاَ وَإِنَّ شِیعَتَنَا مِنْ ذَلِکَ وَآبَاءَهُمْ فِی حِلٍّ.

People are perishing because of their stomachs and private parts, since they have not fulfilled

our rights over them. Our Shi`ah and their fathers are exempted from this (for

they fulfill our rights).(2)

Shaykh al-Tusi, in Tahdhib al-Ahkam, has reported on the authority of Muhammad ibn al-hasan al-Saffar, through an authentic series of narrators, that Imam al-Sadiq (‘a) said:

مَنْ

وَجَدَ بَرْدَ حُبِّنَا فِی کَبِدِهِ فَلْیَحْمِدِ اللهَ عَلَی أَوَّلِ

النِّعَمِ... طِیبِ الْوِلاَدَةِ. قَالَ أَمِیرُ الْمُؤْمِنِینَ، عَلَیْهِ

السَّلاَمُ، لِفَاطِمَةَ، عَلَیْهَا السَّلاَمُ: أَحِلِّی نَصِیبَکِ مِنَ

الْفَیْءِ لآِبَاءِ شِیعَتِنَا لِیَطِیبُوا... إِنَّا أَحْلَلْنَا أُمَّهَاتِ

شِیعَتِنَا لآِبَائِهِمْ لِیَطِیبُوا.

Whoever finds the serenity

of love for us in his heart must express thanks to Almighty Allah for the

first of graces…the legitimacy of birth. Amir al-Mu'minin (‘a) asked Lady

Fatimah (‘a) to permit her share of the fay’ funds for the fathers of

our Shi`ah so that births would be lawful. As for us, we have legalized the

marriage of the mothers of our Shi`ah to their fathers so that the birth of

our Shi`ah would be legitimate.(3)

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In addition to Shaykh al-Tusi, in Tahdhib al-Ahkam, Shaykh al-Kulayni, in Usul al-Kafi, has reported Duraysh al-Kunnasi, through a valid chain of authority, as quoting the following from Imam al-Sadiq (‘a):

أَتَدْرِی مِنْ أَیْنَ

دَخَلَ عَلَی النَّاسِ الزِّنَا؟... مِنْ قِبَلِ خُمُسِنَا أَهْلَ الْبَیْتِ،

إِلاَّ لِشِیعَتِنَا الأَطْیَبِینَ، فَإِنَّهُ مُحَلَّلٌ لَهُمْ

وَلِمِیلاَدِهِمْ.

Do you know why adultery

has afflicted people?...It has afflicted them because they have not paid

their one-fifth duty to us, i.e. the Ahl al-Bayt. Exempted from this are our

pure Shi`ah. We have permitted this share for them and their offspring.(1)

Shaykh al-Tusi, in Tahdhib al-Ahkam, and Shaykh al-Mufid, in al-Muqni`ah, have reported the following from Salim ibn Mukrim:

I was present when a man said to Imam al-Sadiq (‘a), “Please, permit me the private parts.”

The Imam (‘a) became furious on this request. Another man explained, “He is not asking you to permit him to violate chastity; rather, he is asking you to permit him to purchase a servant, marry a woman, own a legacy, gain business

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profit, or dispose of a gift that has been given to him.”

The Imam (‘a) replied:

هَذَا لِشِیعَتِنَا

حَلاَلٌ: الشَّاهِدِ مِنْهُمْ وَالْغَائِبِ، وَالْمَیِّتِ مِنْهُمْ وَالْحَیِّ،

وَمَا یُولَدُ مِنْهُمْ إِلَی یَوْمِ الْقِیَامَةِ، فَهُوَ لَهُمْ حَلاَلٌ.

أَمَا وَاللهِ، لاَ یَحِلُّ إِلاَّ لِمَنْ أَحْلَلْنَا لَهُ، وَلاَ وَاللهِ مَا

أَعْطَیْنَا أَحَداً ذِمَّةً، وَمَا عِنْدَنَا لأَِحَدٍ عَهْدٌ وَلاَ لأَِحَدٍ

عِنْدَنَا مِیثَاقٌ.

Those are legal for our

Shi`ah—the present and the absent, the deceased and those alive, and those

who have not yet been born up to the Day of Resurrection. Those are legal for

them. By Allah (I swear), nothing of that is legal except that which we

permit. Verily, we have neither given anybody (else) permanent permission,

nor have we been engaged in a pledge with anybody, nor have we had any

covenant with anybody.(1)

Other narrations have borne the indication that the Holy Imams of the Ahl al-Bayt (‘a), in order to alleviate the consequences of the economic pressures and sieges that overburdened their followers by the ruling authorities (and sometimes by individuals) widened the scope of this permission to include all situations of need and destitution, although such broadening of the scope of permission was considered an executive procedure restricted to that age.

Shaykh al-Tusi, in Tahdhib al-Ahkam, and Shaykh al-Saduq, in man-la-yahzuruhu’l-faqih, have reported the following from `Ali ibn Mahziyar:

In a letter sent to Imam al-Baqir (‘a) which I myself read, a man asked him to give him permission to utilize khums to purchase food and drink.

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The Imam (`a) replied:

مَنْ أَعْوَزَهُ شَیْءٌ

مِنْ حَقِّی فَهُوَ فِی حِلٍّ.

Anyone who needs any of my

right is allowed to utilize it.(1)

The same result is concluded from the following narration of Yunus ibn Ya`qub, which is reported by Shaykh al-Tusi, in Tahdhib al-Ahkam, Shaykh al-Saduq, in man-la-yahzuruhul-faqih, and Shaykh al-Mufid, in al-Muqni`ah:

I was present with Imam al-Sadiq (‘a) when a reed-house builder (or baby-dressmaker) visited him and said, “May Allah accept me as ransom for you! We have gained funds, profits, and money from business and we know for sure that you have a fixed share in these. However, we have neglected your right.”

Imam al-Sadiq (‘a) answered:

مَا أَنْصَفْنَاکُمْ

إِنْ کَلَّفْنَاکُمْ ذَلِکَ الْیَوْمَ.

If today we impose upon

you to give us our rights out of these, then we will not have treated you

fairly.(2)

work, and professions—is subject to khums. It is true that the holy verse has been revealed on the occasion of spoils of war, but the unanimously agreed upon rule in the fundamentals of Muslim jurisprudence (Usul al-Fiqh), which entails that “a specific cause cannot restrict an unrestricted cause” necessitates that the ruling derived from the holy verse must be kept unrestricted.

In a validly reported tradition, `Ali ibn Mahziyar reported Imam al-Jawad (‘a) to have said the following:

فَأَمَّا

الْغَنَائِمُ وَالْفَوَائِدُ فَهِیَ وَاجِبَةٌ عَلَیْهِمْ فِی کُلِّ عَامٍ.

قَالَ اللهُ تَعَالَی: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَیْءٍ فَأَنَّ لِلَّهِ

خُمُسَهُ وَلِلرَّسُولِ وَلِذِی الْقُرْبَی وَالْیَتَامَی وَالْمَسَاکِینِ وَابْنِ

السَّبِیلِ إِنْ کُنتُمْ آمَنْتُمْ بِاللَّهِ وَمَا أَنزَلْنَا عَلَی عَبْدِنَا یَوْمَ

الْفُرْقَانِ یَوْمَ الْتَقَی الْجَمْعَانِ وَاللَّهُ عَلَی کُلِّ شَیْءٍ قَدِیرٌ﴾

فَالْغَنَائِمُ وَالْفَوَائِدُ، یَرْحَمُکَ اللهُ، فَهِیَ الْغَنِیمَةُ

یَغْنَمُهَا الْمَرْءُ وَالْفَائِدَةُ یُفِیدُهَا، وَالْجَائِزَةُ مِنَ

الإِنْسَانِ لِلإِنْسَانِ الَّتِی لَهَا خَطَرٌ…

As for gains and profit, they are obligatorily subject to

taxation each year. Almighty Allah has said, “Know that whatever thing you

gain, a fifth of it is for Allah, the Messenger, the near of kin, the

orphans, the needy, and the wayfarer, if you believe in Allah and in that

which We revealed to Our servant, on the day of distinction, the day on which

the two parties met. Allah has power over all things. (8:41)”

By gains and benefits we mean the following: gains are whatever is gained by man, and benefits are

whatever is utilized by man and the gifts that one gives to another, bearing

in mind that they are considerable in value…(1)

Many traditions that decisively confirm this fact have been reported from the Ahl al-Bayt (‘a) who are the second

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‘Weighty Thing’, the counterparts of the Holy Qur'an, and the most knowledgeable of all regarding the Holy Qur'an, the Prophetic traditions, and the laws of the religion of Islam.

Shaykh al-Tusi, in Tahdhib al-Ahkam and al-Istibsar, has reported through a valid chain of authority that Muhammad ibn al-hasan al-Ash`ari said:

Some of our acquaintances wrote a letter to Imam al-Jawad (‘a) asking him whether khums is applied to all gains that one may obtain, be they few or much, to all professions and crafts, and how they are applied.

The Imam’s reply (in a written form) was the following:

الْخُمُسُ

بَعْدَ الْمَؤُونَةِ.

All is subjected to khums

after excluding the (annual) provisions.(1)

Ibn Shuja` al-Nayshaburi has reported that he asked Imam al-Hadi (‘a) about the taxes imposed on the gains of a man who obtained one hundred kurr (a unit of measurement) from the yield of wheat. He used one-tenth of the yield as expenditures, expended thirty kurr on reconstructing his farm, and only sixty kurr remained for him…

The Imam (‘a) answered (in a written form):

لِی

مِنْهُ الْخُمُسُ مِمَّا یَفْضُلُ مِنْ مَؤُونَتِهِ.

Out of the remainder,

after he deducts his annual provisions, one fifth is for me.(2)

`Ali ibn Mahziyar has reported that Abu-`Ali ibn Rashid said to the Imam (‘a), “When you ordered me to represent you and collect your rights, I informed your adherents, but

p: 77

some of them asked me to identify (the amount of) your right, but I could not answer.”

The Imam (‘a) answered:

یَجِبُ عَلَیْهِمُ

الْخُمُسُ.

It is obligatory upon them

to pay khums (one-fifth portion).

“What are the things subject to this tax?” I asked.

The Imam (‘a) answered:

فِی أَمْتِعَتِهِمْ

وَصَنَائِعِهِمْ.

The money of their belongings

and their crafts is subjected to khums.

“Is the money of businessmen and craftsmen included?” I asked.

The Imam (‘a) answered:

إِذَا أَمْکَنَهُمْ

بَعْدَ مَؤُونَتِهِمْ.

Yes, when possible (i.e.

when something remains) after setting apart their annual provisions.(1)

Imam al-Baqir and Imam al-Sadiq (‘a),(1) despite the fact that khums on earnings were existent since the first age of Islam and during the lifetime of the Holy Prophet (s). This fact may arouse some questions about gains on earnings that are subject to khums.

The second point of obscurity ensues from the fact that this religious law seemed to have been nonexistent even in the milieus of the virtuous community although, firstly, such profits of earnings were existent and, secondly, there was a profound connection between the individuals of the virtuous community and the Holy Imams of the Ahl al-Bayt (‘a).

To explain the earlier point of obscurity, we may refer the reader to the previous chapter about the religious referential authority of the Ahl al-Bayt (‘a) where we have stated that the Holy Prophet (s) did not reveal all the religious laws of Islam before all Muslims, for tangible reasons appertaining to the Holy Prophet (s) personally and to the Muslim nation; rather, he (s) revealed these rulings and laws to special individuals, including Imam `Ali Amir al-Mu'minin (‘a) and some of his elite companions. He (s) referred the Muslim nations to the Ahl al-Bayt (‘a) if they, in the future, would desire to learn these laws—a fact that is corroborated by traditions authentically reported from the Holy Prophet (s), such as the famous hadith al-Thaqalayn (Tradition of the Two Weighty Things) and others, as well as verbal and practical confessions of the caliphs to this fact shown in their referrals to Imam `Ali (‘a) to solve enigmatic problems.

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As a result, details of this religious law were undisclosed to the Muslim nation because of the political and cultural circumstances that deprived the Ahl al-Bayt (‘a) of their political position. Hence, khums was one of the matters firmly related to this issue, because the Ahl al-Bayt (‘a) were the one and only authority to decide about this tax.(1)

As another justification, it may also be said that the Holy Prophet (s) did not demonstrate details of this religious law; rather, he delayed the question and entrusted it to the Imams (‘a) to reveal it at the appropriate time when required.(2)

In addition, the gains of earnings being subject to khums was not within the affairs that could be manipulated by the authorities because it became operative only after gaining profits in business and deducting annual provisions. Like the amount of zakat on gold, silver and business income, these conditions could not be controlled or defined by the religious authority. Therefore, the jurisprudents of the other Muslim sects exclude these funds from being delivered to the ruler because they are considered ‘invisible funds’. ‘Visible funds’, such as cattle and yields, which could be estimated and assessed, had to be delivered to the ruler.(3)aniyyah, pp. 115; al-Mawardi, al-Ahkam al-Sul(4)

Moreover, profit on earnings during the age of the Holy Prophet (s) was a small amount and restricted to a certain number of people.

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It can be seen that non-Shi`ite Muslim jurisprudents maintain that it is obligatory to pay zakat on business investments, while Shi`ite jurisprudents clearly maintain the opposite. This may stand in as evidence to conclude that according to Islamic legislation, khums is on the profit of earnings; however, khums might have been changed by non-Shi`ite jurisprudents into zakat because of lack of scrutiny of the religious laws or because of the many attempts at modification and distortion to which Muslim society and Islam were exposed such that even evident issues of Islamic legislation became ambiguous, such as some rulings of zakat, hajj (pilgrimage) and others.(1)

The Holy Imams of the Ahl al-Bayt (‘a), however, did not make efforts to publically elucidate this religious law because such efforts would certainly result in political conflicts, since elucidation of this religious law would grant the tyrannical ruling authorities more power and potency. The tyrannical authorities believed that khums should be possessed by the caliph, and in this case these funds would be transferred to the treasury of the caliphs most of whom would consider such funds to be their pure ownership.

As for the explanation of the second point of ambiguity, it can be explained by one of the following probabilities:

(1) The Holy Imams of the Ahl al-Bayt (‘a) had not wanted to burden their Shi`ah, who were few in number at that time, with more financial loads. Moreover, they did not consider the existence of an urgent need for such funds because the virtuous community had not yet spread over a large scale to have big expenses. As a result, the Holy Imams (‘a) allowed their followers to make disposition of

p: 81

the funds because the funds were possessed by the position of Imamate and the Imams had the right to determine their disposition. They also allowed their Shi`ah to make disposition of khums received from the funds of the other people.

All this was based on the ruling that profit from earnings was subject to khums, as being originally enacted by Islamic legislation which the Holy Prophet (s) explained as a whole to the people and in detail to Imam `Ali (‘a), as indicated by the unrestrictedness of the holy verse involved and the purport of some traditions.

(2) Some scholars, however, have argued that the question of profits on earnings that are subject to khums was not clarified in the original Islamic legislation; rather, it was one of the issues left for the Holy Imams of the Ahl al-Bayt (‘a) to determine within the expansive authorities that the Holy Prophet (s) gave them in the field of enacting certain laws appertaining to the general affairs of the Muslim community within the boundaries of financial issues.(1)

On the grounds of this opinion, we can explain the unfamiliarity of the Shi`ah, in general, that profit of earnings were subject to khums up to the age of Imam al-Baqir and Imam al-Sadiq (‘a). This explanation is as follows:

The Holy Imams (‘a) had not executed this ruling before the age of these two Imams (‘a) because there had been no need for this financial resource before that age. However, when need for it surfaced, because of the growth and

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perfection of the virtuous community and the need for funds to fill the financial gap of meeting its needs and spending on the individuals of this community, this law was carried out.

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As has been previously maintained, no community can build its social, political and cultural structure without the existence of funds to cover its expenses. As for the virtuous community which was built by the Ahl al-Bayt (‘a), the political and social circumstances did not allow any other financial resources on which this community could depend, like common contributions or investments, because such economic activities became more of a menace and, at times, an extra economic burden that the majority of the individuals of the virtuous community, who were generally poor, would not be able to pay.

allowed their Shi`ah to dispose the khums funds, and even give them back to their owners when interest necessitated, as is in the aforesaid narration of Abu-Sayyar Musmi` ibn `Abd al-Malik.(1)

Expansive Financial Capacities

Because khums entails a high percentage of the totality of public wealth, it grants the the Imam (the custodian of this fund) vast financial capacity to serve Muslims and the sacred goals of the Islamic mission. Khums is levied from all essential funds that man may gain—in the words of the Holy Qur'an—minerals, earnings from diving, spoils of war and other income. Accordingly, khums is very much more important than alms and zakat because of this high percentage. The importance of khums in the profit of earnings increases when we recognize there was a general economic inclination among the Ahl al-Bayt’s followers towards commerce and agriculture. Being a vital element in khums, there was much attention paid to commerce by the Ahl al-Bayt.

Additionally, earnings subject to khums was not familiar among Muslims in general; therefore, the payment of this tax to the Holy Imams (‘a) did not arouse doubts about the movement or promulgation of the concept of Imamate in the milieus of their followers. As a result, their security was maintained and dangers stemming from the process of payment and collection of these taxes avoided.

virtuous community and meeting public expenses made through the Imam (‘a) or the religious authority. Of course, such participation implies affiliation to and membership in the virtuous community. It is thus similar to the financial contributions of members of collective organizations and associations.

therein, housing for married students of religious studies, public libraries, and all sorts of religious establishments.

(5) Funds needed for managing religious associations of various activities founded for serving Islam.

(6) Funds needed for holding religious festivities and public ceremonies for commemorating the uprising and martyrdom of Imam al-husayn (‘a).

(7) Aid for unexpected events, such as earthquakes, floods, and other natural disasters, as well as some public services, such as public baths, bridges and overpasses, and public accommodations for pilgrims and the like.

(8) Meeting the financial needs of the poor, the destitute, and the needy who are in urgent need of financial help, whether they are Hashemites or descendants of the Holy Prophet (s), in particular, who are entitled to something from the share of the Sayyids, or the poor, the destitute, and the needy individuals of the virtuous community. Of course, all uses of khums must be under the supervision and permission of the supreme religious referential authority.

From the above, we can perceive the great role that this financial duty has played in the building of the virtuous community, especially khums from the profit of earnings.

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As far as the virtuous community is concerned, the Ahl al-Bayt (s) emphasized this as a serious responsibility to be undertaken by the wealthy individuals of the virtuous community towards their brethren-in-faith.

Traditions reported from the Ahl al-Bayt (‘a) emphasize two main areas:

﴿آتُوا حَقَّهُ یَوْمَ حَصَادِهِ﴾ هَذَا مِنَ الصَّدَقَةِ. یُعْطِی الْمُسْلِمُونَ الْقَبْضَةَ

بَعْدَ الْقَبْضَةِ وَمِنَ الْجِدَادِ الْحَفْنَةَ بَعْدَ الْحَفْنَةِ حَتَّی

یَفْرُغَ.

The verse, “pay the due of it on the day of its reaping” (6:141), mentions a sort of alms. Muslims give

one sheaf after another and from the fruit of date trees one handful after

another until it pours out.(1)

Bearing the same purport, other narrations, interpreting the holy verse that reads, “Those, in whose wealth there is a fixed portion for him who begs and for him who is denied good” (70:24-25) have confirmed that this portion is a financial duty, other than zakat, which is flexible. Its amount has been left for the owner of the property to give at a definite time but in any amount that he identifies.

In this connection, Shaykh al-Kulayni, in his book of al-Kafi, has reported through a valid chain of authority that al-Qasim ibn `Abd al-Rahman al-Ansari said that he heard Imam al-Baqir (‘a) relating the following:

One day, a man came to my father, `Ali ibn al-husayn (‘a), and asked him to identify the fixed portion mentioned in this holy verse, “Those in whose wealth there is a fixed portion for him who begs and for him who is denied good. (70:24-25)”

The Imam (‘a) said:

الْحَقُّ الْمَعْلُومُ،

الشَّیْءُ یُخْرِجُهُ مِنْ مَالِهِ لَیْسَ مِنَ الزَّکَاةِ وَلاَ مِنَ

الصَّدَقَةِ الْمَفْرُوضَتَیْنِ.

The fixed portion is a

duty, other than zakat and alms, which one pays from one’s funds.

The man asked, “If it is neither zakat nor alms, what is it then?”

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The Imam (‘a) answered:

هُوَ الشَّیْءُ

یُخْرِجُهُ الرَّجُلُ مِنْ مَالِهِ، إِنْ شَاءَ أَکْثَرَ وَإِنْ شَاءَ أَقَلَّ،

عَلَی قَدْرِ مَا یَمْلِکُ.

It is the portion that one

pays from one’s funds according to one’s property. One can pay much or

little, according to one’s will.

The man asked, “What is that portion used for?”

The Imam (‘a) answered:

یَصِلُ بِهِ رَحِماً، وَیُقَوِّی

بِهِ ضَعِیفاً، وَیَحْمِلُ بِهِ کَلاًّ، أَوْ یَصِلُ بِهِ أَخاً لَهُ فِی اللهِ،

أَوْ لِنَائِبَةٍ تَنُوبُهُ.

One may make firm

relations with one’s relatives, financially strengthen a destitute person,

alleviate someone’s burden, improve relations with one’s brothers-in-faith,

or aid someone in misfortune.

Impressed by the Imam’s knowledge, the man quoted:

“Allah knows best where He places His message. (6:124)”(1)

However, master jurisprudents have not determined these two matters to be obligatory although authentically and validly reported traditions indicate the latter,(2) assuming that there are other traditions contradicting these. As a result, these financial duties must be thought of as recommended (according to the principles of Usul al-Fiqh). Additionally, there is a scholarly consensus on the non-obligation of paying such financial duties openly, i.e. under all circumstances. Excepted from this consensus is the verdict of Shaykh al-Tusi who, in one of his opinions, has decided

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the payment of the earlier financial duty as obligatory.

From the previous discussion, we may conclude that such inconsistency in the traditions reported from the Ahl al-Bayt (‘a) on this topic should be taken to mean one of the following two probabilities:

(1) Such sorts of payments are strongly recommended (mustahabb), because they achieve social solidarity to an extent that corresponds with the circumstances surrounding each individual of the Muslim community.

(2) Such payments are provisionally obligatory; i.e. obligatory under certain circumstances and conditions. The Holy Imams of the Ahl al-Bayt (‘a) deemed these payments obligatory out of their understanding of the nature of the social obligations of that age, which would have been inescapably observed by the individuals of that community. Having not been decided as obligatory in the original Islamic legislation, this duty was, therefore, deemed obligatory by the religious referential authorities within the general responsibilities that they had to undertake towards the Muslim community and interests that contributed to social solidarity with the poor.(1)

No matter which probability is closer to the fact, the Holy Imams of the Ahl al-Bayt (‘a), having worked towards building the virtuous community, took much interest in the issue of social solidarity, seeing it as one of the foundations of attaining an ideal economic condition.

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Thus, this financial duty is a restricted obligation upon wealthy individuals under circumstances of harsh destitution. It becomes obligatory when a government or the Muslim society fails to assure the livings of deprived destitute people.

Second: The Holy Imams (‘a) explained that this duty was obligatory on individuals; however, it was still regarded as one of the duties that is difficult to impose generally and all-inclusively because people may abandon their faith or individuals of the virtuous community may shun carrying it out. This means that this duty is one of the private obligations that must be carried out in general for the purpose of solidifying the organizational structure of the virtuous community, strengthening the general relations among its individuals and promoting feelings of responsibility towards this duty even if it is treated as recommended. However, it becomes obligatory under certain conditions of harsh destitution.

Mufazzal ibn Yazid has reported Imam al-Sadiq (‘a) as saying:

أُنْظُرْ مَا أَصَبْتَ فَعُدْ بِهِ

عَلَی إِخْوَانِکَ، فَإِنَّ اللهَ یَقُولُ: ﴿ إِنَّ الْحَسَنَاتِ یُذْهِبْنَ السَّیِّئَاتِ﴾ قَالَ رَسُولُ اللهِ،

صَلَّی اللهُ عَلَیْهِ وَآلِهِ: ثَلاَثَةٌ لاَ تُطِیقُهَا هَذِهِ الأُمَّةُ:

الْمُوَاسَاةُ لِلأَخِ فِی مَالِهِ، وَإِنْصَافُ النَّاسِ مِنْ نَفْسِهِ،

وَذِکْرُ اللهِ عَلَی کُلِّ حَالٍ. وَلَیْسَ هُوَ: سُبْحَانَ اللهِ وَالْحَمْدُ

للهِ وَلاَ إِلَهَ إِلاَّ اللهُ وَاللهُ أَکْبَرُ، فَقَطْ؛ وَلَکِنْ إِذَا

وَرَدَ عَلَی مَا یُحَرَّمُ، خَافَ اللهَ.

Whatever you gain (from

the money of the ruler), you may donate it to your brethren-in-faith, for

Almighty Allah says, “Surely, good deeds take away evil deeds.” (11:114)

Allah’s Messenger (s) has said, “Three acts of conduct cannot be neglected by

the individuals of this nation: (1) Halving one’s funds with

brethren-in-faith, (2) treating people justly in personal issues, and (3)

remembering Almighty Allah under all circumstances. To remember Almighty

Allah does not mean just to utter such statements of praise for Him like ‘Glory

be to Allah’, ‘praise be to Allah’, ‘there is no god save Allah’, and ‘Allah

is the All-great’; rather, it means to fear Him before committing a forbidden

act.(1)

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Third: The Holy Imams (‘a) confirmed that such duties symbolized a morally perfect character without which one fell short of the required qualification of a true faithful believer, which is the main purpose behind the building of a virtuous community.

Aban ibn Taghlib has reported the following:

While I was performing the ritual circumambulation (Tawaff) in the company of Imam al-Sadiq (‘a), one of our fellows, who had previously asked me to accompany him on a mission, appeared before me. As he signaled to me, Imam al-Sadiq (‘a) saw us, “O Aban, are you the one intended by that man?” asked the Imam (‘a).

“Yes, I am,” I answered.

“Is he of the same faith as you?” wondered the Imam (‘a).

“Yes, he is,” I answered.

“Then,” the Imam (‘a) instructed, “Go with him and break your circumambulation.”

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“Should I do so even if the circumambulation is obligatory?” I asked.

“Yes, you should,” he (‘a) answered.

So, I went with that man. When I returned, I visited the Imam (‘a) and asked him about the duties towards brethren-in-faith.

“Leave the matter. Do not ask me about them,” said the Imam (‘a).

Nevertheless, I repeated the same question insistently until the Imam (‘a) answered me, saying, “O Aban, (the duty towards one’s brother-in-faith is that) you give him half of your wealth.”

As he looked at me and noticed my surprise, the Imam (‘a) said, “O Aban, you should have known that Almighty Allah has mentioned (with praise) those who give others preference over themselves?”

“Yes, I knew that,” I answered.

The Imam (‘a) said:

إِذَا قَاسَمْتَهُ لَمْ

تُؤْثِرْهُ، إِنَّمَا تُؤْثِرُهُ إِذَا أَنْتَ أَعْطَیْتَهُ مِنَ النِّصْفِ

الآخَرِ.

“If

you give your brother-in-faith half of what you have, you have not yet given

him preference over yourself. Only when you give him from the other half,

have you given him preference.”(1)

Imam `Ali Amir al-Mu'minin (‘a) is reported to have said:

سِتُّ خِصَالٍ مَنْ کُنَّ فِیهِ

کَانَ بَیْنَ یَدَیِ اللهِ وَعَنْ یَمِینِهِ: إِنَّ اللهَ یُحِبُّ الْمَرْءَ

الْمُسْلِمَ الَّذِی یُحِبُّ لأَِخِیهِ مَا یُحِبُّ لِنَفْسِهِ، وَیَکْرَهُ لَهُ

مَا یَکْرَهُ لِنَفْسِهِ، وَیُنَاصِحُهُ الْوِلاَیَةَ، وَیَعْرِفُ فَضْلِی،

وَیَطَأُ عَقِبِی، وَیَنْظُرُ عَاقِبَتِی.

Whoever enjoys the following

six features will be before and on the right hand side of Almighty Allah:

Almighty Allah surely loves the Muslim individual who (1) loves for his

brother-in-faith all that which he loves for himself, (2) hates for him

whatever he hates for himself, (3) acts towards him sincerely on account of

bonds of faith, (4) recognizes my leadership, (5) patterns himself after my

example, and (6) accepts the government of my progeny.(2)

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Master jurisprudents are not known for having determined that this sort of spending is obligatory although there are a good number of traditions and reported texts indicating this obligation. Thus, they have specified this matter to be emphatically recommended (istihbab mu'akkad).(1) The reason for this may be to achieve the principle of social solidarity, or that this duty is an executive, local (i.e. temporary) procedure taken by the Ahl al-Bayt (‘a) to put this originally obligatory principle into practice by leaving its application to the religious referential authority.

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أَرَأَیْتَ لَوْ أَنَّ

رَجُلاً دَخَلَ بَیْتَهُ وَأَغْلَقَ بَابَهُ، أَکَانَ یَسْقُطُ عَلَیْهِ شَیْءٌ

مِنَ السَّمَاءِ؟

If a

man were to enter his house and lock its door, would anything fall on him

from the heavens?(1)

Ayyub, the brother of Adim ibn Bayya` al-Harawi, is reported to have said that he and some others were sitting in the presence of Imam al-Sadiq (‘a) when al-`Ala' ibn Kamil came and sat in front of the Imam (‘a) and asked, “Pray to Almighty Allah to provide me with easy sustenance.”

The Imam (‘a) answered:

لاَ أَدْعُو لَکَ! أُطْلُبْ کَمَا

أَمَرَکَ اللهُ عَزَّ وَجَلَّ.

No, I will not. You must

seek sustenance as Almighty Allah has ordered you to do.(2)

This struggle to seek sustenance has been elevated to such a degree that it has attained the rank of jihad or even higher.

In an authentic tradition, al-halabi has reported Imam al-Sadiq (‘a) as saying:

الْکَادُّ عَلَی عِیَالِهِ

کَالْمُجَاهِدِ فِی سَبِیلِ اللهِ.

He who works to provide

his dependents with sustenance is like a mujahid who fights for the

sake of Almighty Allah.(3)

According to another authentic tradition, Zakariyya ibn Adam has reported Imam al-Riza (‘a) as saying:

p: 106

الَّذِی یَطْلُبُ مِنْ فَضْلِ

اللهِ، عَزَّ وَجَلَّ، مَا یَکُفُّ بِهِ عِیَالَهُ أَعْظَمُ أَجْراً مِنَ

الْمُجَاهِدِ فِی سَبِیلِ اللهِ، عَزَّ وَجَلَّ.

He who seeks the grace of

Almighty Allah to provide enough sustenance for his dependents will have a

greater reward than fighting for the sake of Almighty Allah.(1)

Muhammad ibn Marwan has reported Imam al-Sadiq (‘a) as saying:

إِنَّ فِی حِکْمَةِ آلِ دَاوُودَ: یَنْبَغِی

لِلْمُسْلِمِ الْعَاقِلِ أَنْ لاَ یُرَی ظَاعِناً إِلاَّ فِی ثَلاَثٍ: مَرَمَّةٍ

لِمَعَاشٍ، أَوْ تَزَوُّدٍ لِمَعَادٍ، أَوْ لَذَّةٍ فِی غَیْرِ ذَاتِ مُحَرَّمٍ.

وَیَنْبَغِی لِلْمُسْلِمِ الْعَاقِلِ أَنْ یَکُونَ لَهُ سَاعَةٌ یُفْضِی بِهَا إِلَی

عَمَلِهِ فِیمَا بَیْنَهُ وَبَیْنَ اللهِ عَزَّ وَجَلَّ، وَسَاعَةٌ یُلاَقِی إِخْوَانَهُ

الَّذِینَ یُفَاوِضُهُمْ وَیُفَاوِضُونَهُ فِی أَمْرِ آخِرَتِهِ، وَسَاعَةٌ یُخْلِی

بَیْنَ نَفْسِهِ وَلَذَّاتِهَا فِی غَیْرِ مُحَرَّمٍ، فَإِنَّهَا عَوْنٌ عَلَی تِلْکَ

السَّاعَتَیْنِ.

The following statement is

written in the book of wisdom of (Prophet) David’s household: A Muslim of

sane mind must not be seen busy except in three pursuits: improving his

livelihood, supplying himself with provisions for the life to come, and

seeking lawful pleasures. A rational Muslim is also required to dedicate an

hour to acts directed to Almighty Allah, another hour to meeting his

brethren-in-faith to discuss the affairs of the Hereafter, and a third hour

to gain lawful pleasures. The third hour helps him do the work of the first

two hours properly.(2)

The Ahl al-Bayt (‘a) provided excellent practical examples in order to emphasize the importance of work and clarified this principle empirically so that their followers would follow their examples.

p: 107

According to an authentic tradition, `Abd al-Rahman ibn al-hajjaj has reported Imam al-Sadiq (‘a) as recounting the following:

Muhammad ibn al-Munkadir used to say: I never thought that `Ali ibn al-husayn (‘a) would leave a successor as excellent as himself until I saw his son, Muhammad (‘a). I wanted to give him a lesson, but he gave me one. On a hot day, I went to al-Madinah where I saw Imam al-Baqir (‘a). I said to myself, “A great man of Quraysh working at this hour of day in search of the material world! I will certainly give him some advice.” I approached and gave a salutation. Still catching his breath, he returned my greeting. Sweat was pouring from his head and face because of the heat. I said, “May Allah help you! A great man of Quraysh is seeking worldly provisions at this time of the day! What will happen if death overtakes you in this situation?” He said, “If death overtakes me in this situation, I will be in a state of obedience to Almighty Allah. I am afraid of death only when I am committing a sin!” I said, “May Allah bless you! You are thoroughly right. I intended to give you advice but you gave it to me!”(1)

Muhammad ibn `Adhafir has reported his father as saying:

Imam al-Sadiq (‘a) gave my father one thousand and seven hundred dinars asking him to use it in business. The Imam (‘a) then said:

p: 108

أَمَا إِنَّهُ لَیْسَ لِی رَغْبَةٌ

فِی رِبْحِهَا، وَإِنْ کَانَ الرِّبْحُ مَرْغُوباً فِیهِ، وَلَکِنِّی أَحْبَبْتُ

أَنْ یَرَانِیَ اللهُ، جَلَّ وَعَزَّ، مُتَعَرِّضاً لِفَوَائِدِهِ.

Verily, I do not have the

desire to gain profits from this business even though profit is something

desired; rather, I just want Almighty Allah to see me seeking His interests.

My father made a one hundred dinar profit from the business he undertook. The Imam (‘a), having been informed of this, rejoiced and had my father add the profit to the capital. When my father died and the investment was still with him, Imam al-Sadiq (‘a) summoned me and wrote down, “May Allah grant wellbeing to you and us! I have given Abu-Muhammad one thousand seven hundred dinars to use them in business. So, please hand this amount over to `Umar ibn Yazid.”

When I searched in my father’s register, I found the following written therein: “Abu-Musa has one thousand and seven hundred dinars invested with me, and I made a profit of one hundred dinars for him. `Abdullah ibn Sinan and `Umar ibn Yazid have full acquaintance with the matter.”(1)

p: 109

فَخُذْ بَیْتاً

وَاکْنُسْ فَنَاءَهُ وَرُشَّهُ وَابْسُطْ فِیهِ بِسَاطاً، فَإِذَا فَعَلْتَ

ذَلِکَ فَقَدْ قَضَیْتَ مَا وَجَبَ عَلَیْکَ.

“Betake

yourself a store, sweep the confines, and stretch a rug therein. If you do

so, you will have done perfectly what you are obligated to do.”

The reporter said, “When I carried out the Imam’s instruction, I was given ample sustenance.”(1)

Ibn al-Qaddah has reported Imam al-Sadiq (‘a) as saying:

عَدُوُّ الْعَمَلِ الْکَسَلُ.

Laziness is the enemy of

work.(2)

Imam Musa al-Kazim (‘a) is reported to have said:

قَالَ أَبِی، عَلَیْهِ السَّلاَمُ،

لِبَعْضِ وِلْدِهِ: إِیَّاکَ وَالْکَسَلَ وَالضَّجَرَ، فَإِنَّهُمَا

یَمْنَعَانِکَ مِنْ حَظِّکَ مِنَ الدُّنْیَا وَالآخِرَةِ.

My father said to one of

his sons, “Beware of laziness and tedium, for they deprive you of your share

of this world and the Hereafter.”(3)

The second principle was commitment to seeking only legal sustenance. Almighty Allah, ordered man to seek of His sustenance and guaranteed it to him—provided it was sought through lawful means.

He, the Almighty, has thus said:

وَفِی السَّمَاءِ رِزْقُکُمْ وَمَا تُوعَدُونَ

In heaven is your sustenance, and (also) that which you are promised.

(51:22)

Complying with this divine instruction, the Holy Imams of the Ahl al-Bayt (‘a) asserted that, while seeking sustenance, it is

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necessary to maintain balance between obligation and what Almighty Allah has determined for each individual. As a result, man is required to seek sustenance and, at the same time, be committed to the regulations and general rules determined by Islam, avoiding squandering or violations of these regulations.

Abu-hamzah al-Thumali has reported on the authority of Imam al-Baqir (‘a) that the Holy Prophet (s) said in his famous sermon at the Farewell Pilgrimage:

أَلاَ إِنَّ الرُّوحَ الأَمِینَ نَفَثَ فِی رَوْعِی أَنَّهُ

لاَ تَمُوتُ نَفْسٌ حَتَّی تَسْتَکْمِلَ رِزْقَهَا، فَاتَّقُوا اللهَ عَزَّ وَجَلَّ

وَأَجْمِلُوا فِی الطَّلَبِ وَلاَ یَحْمِلَنَّکُمُ إسْتِبْطَاءُ شَیْءٍ مِنَ الرِّزْقِ

أَنْ تَطْلِبُوهُ بِشَیْءٍ مِنْ مَعْصِیَةِ اللهِ، فَإِنَّ اللهَ تَبَارَکَ وَتَعَالَی

قَسَّمَ الأَرْزَاقَ بَیْنَ خَلْقِهِ حَلاَلاً وَلَمْ یُقَسِّمْهَا حَرَاماً. فَمَنِ

إتَّقَی اللهَ عَزَّ وَجَلَّ وَصَبَرَ أَتَاهُ اللهُ بِرِزْقِهِ مِنْ حِلِّهِ، وَمَنْ

هَتَکَ حِجَابَ السِّتْرِ وَعَجَّلَ فَأَخَذَهُ مِنْ غَیْرِ حِلِّهِ قُصَّ بِهِ مِنْ

رِزْقِهِ الْحَلاَلِ وَحُوسِبَ عَلَیْهِ یَوْمَ الْقِیَامَةِ.

Verily, the Trustworthy

Spirit (the Angel Gabriel) inspired in me that no single soul will die before

fully receiving its sustenance. So, (you must) fear Almighty Allah and seek

sustenance. Do not make the delay in an amount of your sustenance incite you

to seek it through an act of disobedience to Almighty Allah, for He, the

Blessed and Exalted, has divided lawful sustenance, never unlawful

sustenance, among His creatures. Therefore, whoever fears Almighty Allah and

waits patiently, Almighty Allah will give him his lawful sustenance, but

whoever ravages the curtain of protection and rushes to take his sustenance unlawfully,

Almighty Allah will reduce it from his lawful sustenance and leave him to compensate

for it on the Day of Resurrection.(1)

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Ibrahim ibn Abi’l-Ballad has reported on the authority of his father that Imam al-Baqir (‘a) said:

لَیْسَ مِنْ نَفْسٍ إِلاَّ وَقَدْ

فَرَضَ اللهُ، عَزَّ وَجَلَّ، لَهَا رِزْقَهَا حَلاَلاً یَأْتِیهَا فِی

عَافِیَةٍ، وَعَرَضَ لَهَا بِالْحَرَامِ مِنْ وَجْهٍ آخَرَ. فَإِنْ هِیَ

تَنَاوَلَتْ شَیْئاً مِنَ الْحَرَامِ قَاصَّهَا بِهِ مِنَ الْحَلاَلِ الَّذِی

فُرِضَ لَهَا، وَعِنْدَ اللهِ سِوَاهُمَا فَضْلٌ کَثِیرٌ، وَهُوَ قَوْلُ اللهِ

عَزَّ وَجَلَّ: {ﯔ ﯕ ﯖ ﯗ}

There is no single soul

but that Almighty Allah has decided for it its sustenance to be gained in a lawful

and wholesome way, but He has also determined the same sustenance if gained

unlawfully; therefore, if a soul takes any of its sustenance in an unlawful

manner, Almighty Allah will reduce it from its lawfully-earned sustenance,

which He has determined. With Almighty Allah, however, there is much more

grace than sustenance that is gained either lawfully or unlawfully, to which

He has referred, saying, “Ask Allah of His grace.(4:32)”(1)

The third principle was to take considerable interest in preserving one’s funds and maintaining equilibrium in spending in order to avoid both squandering and parsimoniousness.

Almighty Allah has said in the Holy Qur'an:

وَالَّذِینَ إِذَا أَنْفَقُوا لَمْ یُسْرِفُوا وَلَمْ یَقْتُرُوا وَکَانَ بَیْنَ ذَلِکَ قَوَامًا

Those who, when they spend, are not extravagant and not niggardly, but

hold a just balance between those extremes. (25:67)

The Ahl al-Bayt (‘a) also instructed that one’s funds must be cared for and managed personally, especially when such funds are considerable.

p: 113

Tha‘labah and other narrators have reported that Imam al-Sadiq (‘a) said:

إِصْلاَحُ الْمَالِ مِنَ

الإِی_مَانِ.

Proper management of funds

is part of faith.(1)

Dawud ibn Sarhan has reported that he once saw Imam al-Sadiq (‘a) weighing dates with his own hands. He thus said to him, “May Allah accept me as ransom for you! You could have ordered one of your sons or servants to save you from this deed.”

The Imam (‘a) answered:

یَا دَاوُودُ، إِنَّهُ لاَ یُصْلِحُ

الْمَرْءَ الْمُسْلِمَ إِلاَّ ثَلاَثَةٌ: التَّفَقُّهُ فِی الدِّینِ،

وَالصَّبْرُ عَلَی النَّائِبَةِ، وَحُسْنُ التَّقْدِیرِ فِی الْمَعِیشَةِ.

O Dawud, three matters can

lead a Muslim to uprightness: (1) mastery in religious knowledge, (2)

steadfastness against misfortune, and (3) good management of livelihood.(2)

Yunus has reported that Imam al-Sadiq (‘a) instructed him saying:

بَاشِرْ کِبَارَ أُمُورِکَ

بِنَفْسِکَ، وَکِلْ مَا شَفَّ إِلَی غَیْرِکَ... ضَرْبَ أَشْرِیَةِ الْعَقَارِ

وَمَا أَشْبَهَهَا.

Manage your major affairs in person, and employ others to manage minor

dealings…major affairs include purchasing real estate and matters of a similar

nature.(3)

The fourth principle is commitment to a policy of economization, which includes saving one’s annual provisions, according to the religious law of Islam, so as to

p: 114

eliminate neediness and avoid requiring aid from others.

Al-hasan ibn al-Jahm has reported that he heard Imam al-Riza (‘a) saying:

إِنَّ الإِنْسَانَ إِذَا أَدْخَلَ

طَعَامَ سَنَتِهِ خَفَّ ظَهْرُهُ وَاسْتَرَاحَ. وَکَانَ أَبُو جَعْفَرٍ وَأَبُو

عَبْدِاللهِ، عَلَیْهِمَا السَّلاَمُ، لاَ یَشْتَرِیَانِ عُقْدَةً حَتَّی

یُحْرِزَا طَعَامَ سَنَتِهِمَا.

If one saves the

provisions of a year, one’s burdens will be light and one will rest.

Abu-Ja`far (al-Baqir) (‘a) and Abu-`Abdullah (al-Sadiq) (‘a) did not purchase

even a knot before they would have already saved provisions for that whole

year.(1)

Ibn Bukayr has reported on the authority of Imam al-Riza (‘a) that the Holy Prophet (s) said:

إِنَّ النَّفْسَ إِذَا أَحْرَزَتْ

قُوتَهَا إسْتَقَرَّتْ.

Verily, after a person saves

his (annual) provisions, he will certainly be stable.(2)

The fifth principle was autonomy in business such that the investments and profit of one’s business would be one’s own concern rather than dealing with partners.

Al-Mufazzal ibn `Umar has reported that he heard Imam al-Sadiq (‘a) saying:

مَنْ

آجَرَ نَفْسَهُ فَقَدْ حَظَرَ عَلَی نَفْسِهِ الرِّزْقَ. وَکَیْفَ لاَ

یَحْظُرُهُ وَمَا أَصَابَ فِیهِ فَهُوَ لِرَبِّهِ الَّذِی آجَرَهُ؟

Whoever becomes an employee of another has in fact banned

sustenance on himself.(3)

This is because whatever he gains goes to his employer.(4)

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`Ammar al-Sabati has reported that he once said to Imam al-Sadiq (‘a), “Men who are employed in business give whatever they earn to their employers.”

The Imam (‘a) commented:

لاَ یُؤَاجِرُ نَفْسَهُ، وَلَکِنْ

یَسْتَرْزِقُ اللهَ عَزَّ وَجَلَّ وَیَتَّجِرُ، فَإِنْ آجَرَ نَفْسَهُ حَظَرَ

عَلَی نَفْسِهِ الرِّزْقَ.

They must not accept to be

used as employees; rather, they should seek Almighty Allah’s sustenance and

work in business for themselves. If they accept to be used as employees, then

they will have banned sustenance on themselves.(1)

The sixth principle was to distribute funds in a number of economic occupations and not invest everything in one area.

According to a valid tradition, Mu`ammar ibn Khallad has reported that he heard Imam al-Riza (‘a) recounting the following:

A man came to Ja`far al-Sadiq (‘a) to try to give him advice. “O Abu-`Abdullah,” said the man, “Why have you separated the funds in scattered sectors. If they were all put in one occupation, it would be easier to supervise and provide greater benefit.”

The Imam (‘a) answered:

إِتَّخَذْتُهَا مُتَفَرِّقَةً،

فَإِنْ أَصَابَ هَذَا الْمَالَ شَیْءٌ سَلِمَ هَذَا الْمَالُ، وَالصُّرَّةُ

تَجْمَعُ بِهَذَا کُلِّهِ.

I have distributed them among

various sectors so that if one sector loses, the other funds will be saved.

At any rate, the total is the composite of all these funds.(2)

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The seventh principle was avoidance of saving, storing, or transferring all of one’s funds into currency, gold, or silver. One should conduct business with one’s funds or transfer them into real estate, farms, or commercial enterprises.

Zurarah has reported that he heard Imam al-Sadiq (‘a) say:

مَا یُخَلِّفُ الرَّجُلُ شَیْئاً

أَشَدَّ عَلَیْهِِ مِنَ الْمَالِ الصَّامِتِ... یَجْعَلُهُ فِی الْحَائِطِ،

یَعْنِی فِی الْبُسْتَانِ أَوِ الدَّارِ.

No legacy is worse than

money that lays stagnant…money must be transferred into estates; i.e. farms

or houses.(1)

Through these principles, we get an idea about the general economic activities that the Ahl al-Bayt (‘a) determined for their followers.

p: 117

tanning, preparation of medications, and similar professions and services.

(7) Clerical jobs: clerks, constabulary, jobs in the military forces, tax collection, employment, governorship and the like.

(8) Cultural, educational, and the arts: teaching, writing, oration, poetry, novel writing, drawing, sculpture, ornamentation, calligraphy, etc.

(9) Complete avoidance of religiously forbidden professions: sorcery, witchcraft, black arts, sale of wine and intoxicants, managing brothels and so on.

Of course, economic activities vary with regard to the social conditions and circumstances. However, except for forbidden earnings, these activities are necessary for human societies because they help in their perfection and, sometimes, some of these activities are even obligatory according to the religious code of Islamic law; that is, they are obligatory collectively upon the society and when some individuals carry out those activities such that the needs of society are met, the others will be released from responsibility in that regard.

In the past, the followers of the Ahl al-Bayt (‘a) would engage in a large variety of economic activities, other than those that were forbidden—a fact that can be understood from the reports on the religious laws appertaining to such activities. Other reports have also asserted that the followers practiced various activities and would ask the Holy Imams (‘a) about the details of laws pertaining to their jobs.

p: 119

Likewise, the Ahl al-Bayt (‘a) forbade their followers from practicing other banned activities that were common in that age, such as rearing girls for singing, using them as slaves, or selling them; selling forbidden things like corpses, blood, filthy things, and intoxicants; working for the benefit of the singing profession, sorcery, witchcraft, or black arts; cheating, counterfeiting, or working in prostitution in addition to other banned activities mentioned in the books of practical laws.

They also instructed their followers to avoid certain activities and occupations which were considered by them to be objectionable or requiring precaution. The reason for this was that such occupations required high proficiency in religious law to be practiced properly—either because ordinary people do not pay enough attention to details of religious requirements or because of certain subtle spiritual and moral aspects. Money-changing, goldsmithery, and butchery are examples of these objectionable economic activities.

According to a valid tradition, Ishaq ibn `Ammar has reported that he once visited Imam al-Sadiq (‘a) and informed him

p: 121

about the birth of his son, “May Allah accept me as ransom for you!” said Ishaq, “Which craft should I teach him?”

The Imam (‘a) answered:

إِذَا عَدَلْتَهُ عَنْ خَمْسَةِ أَشْیَاءَ

فَضَعْهُ حَیْثُ شِئْتَ؛ لاَ تُسَلِّمْهُ صَیْرَفِیّاً فَإِنَّ الصَّیْرَفِیَّ لاَ

یَسْلَمُ مِنَ الرِّبَا، وَلاَ تُسَلِّمْهُ بَیَّاعَ الأَکْفَانِ فَإِنَّ صَاحِبَ

الأَکْفَانِ یَسُرُّهُ الوّبَاءُ إِذَا کَانَ، وَلاَ تُسَلِّمْهُ بَیَّاعَ الطَّعَامِ

فَإِنَّهُ لاَ یَسْلَمُ مِنَ الإحْتِکَارِ، وَلاَ تُسَلِّمْهُ جَزّاراً فِإِنَّ الْجَزَّارَ

تُسْلَبُ مِنْهُ الرَّحْمَةُ، وَلاَ تُسَلِّمْهُ نَخَّاساً فَإِنَّ رَسُولَ اللهِ،

صَلَّی اللهُ عَلَیْهِ وَآلِهِ، قَالَ: شَرُّ النَّاسِ مَنْ بَاعَ النَّاسَ.

If you

turn him away from the following five crafts, you may then teach him any

craft you like: (1) You must not put him in the craft of money-changing,

because a moneychanger cannot avoid usury. (2) You must not involve him in

the craft of coffin-selling, because a coffin-seller is pleased when a plague

comes upon the people. (3) You must not involve him in food-brokerage,

because monopoly rarely leaves a food-broker. (4) You must not teach him to

be a butcher, because mercy and sympathy has been divested from butchers’

hearts. (5) You must not put him in the slave-trade, because Allah’s

Messenger (s) has said, “The most evil of all people are those who sell

people.”(1)

According to another validly reported tradition, Talhah ibn Zayd reported on the authority of Imam Ja`far al-Sadiq (‘a) that the Holy Prophet (s) said:

إِنِّی

أَعْطَیْتُ خَالَتِی غُلاَماً وَنَهَیْتُهَا أَنْ تَجْعَلَهُ قَصَّاباً أَوْ

حَجَّاماً أَوْ صَائِغاً.

I have given my (maternal) aunt a slave-boy and I warned

her against teaching him to be a butcher, a cupper, or a goldsmith.(2)

p: 122

Abu-Isma`il al-Razi (i.e. of Ray, currently Tehran), the sword-polisher, has reported that he visited Imam al-Sadiq (‘a) carrying two garments. “Abu-Isma`il,” The Imam (‘a) said, “I have been gifted many garments by you but none of them was as fine as these two.”

Abu-Isma`il said, “May Allah accept me as ransom for you! These were spun by my wife and woven by me.”

The Imam (‘a) asked astonishingly, “Are you a weaver?”

“Yes, I am” Abu-Isma`il answered.

The Imam (‘a) warned, “Do not be a weaver!”

Abu-Isma`il asked, “If I do not, then what should I be?”

The Imam (‘a) instructed, “You may be a sword-polisher!”

Abu-Isma`il commented: I had two dirhams with which I bought swords and antique mirrors. I then went to Ray and sold them at great profit.(1)

The Ahl al-Bayt (‘a), of course, demonstrated that these crafts are not objectionable in themselves, but rather are undesirable because they were attached to some complicated matters. They clarified that the warning against engagement in such crafts was because of confusing ethical and legal matters attached to them. On other occasions, they also confirmed that honesty must be present in every job.

According to a validly reported tradition, Imam `Ali Amir al-Mu'minin (‘a) has said:

p: 123

إِنَّ اللهَ، عَزَّ وَجَلَّ،

یُحِبُّ الْمُحْتَرِفَ الأَمِینَ.

Verily, Almighty Allah

loves trustworthy professionals.(1)

أُغْدُ إِلَی عِزِّکَ.

Go and join your dignity.

According to another tradition, Imam al-Sadiq (‘a) said to one of his servants:

یَا عَبْدَ اللهِ، إِحْفَظْ

عِزَّکَ... غُدُوَّکَ إِلَی سُوقِکَ وَإِکْرَامَکَ نَفْسَکَ.

O

servant of Allah, watch over your dignity…it is to go to markets and honor

yourself therein.(1)

Furthermore, the Ahl al-Bayt (‘a) declared that doing business keeps men’s intellects sound.

According to another valid tradition, Imam al-Sadiq (‘a) is reported to have said:

تَرْکُ التِّجَارَةِ یُنْقِصُ

العَقْلَ.

Abandonment

of business reduces faculty of reason.(2)

Mu`adh, a garment seller, has reported that Imam al-Sadiq (‘a) asked him, “O Mu`adh, have you become too weak to do business or have you forsaken it?”

Mu`adh answered, “Neither of these two!”

The Imam (‘a) thus asked for justification (about why he was not working), and Mu`adh explained, “I have more than enough money for my livelihood and I am not indebted to anyone. Hence, I do not think that I will consume all my savings up to my death.”

The Imam (‘a) instructed:

لاَ تَتْرُکْهَا، فَإِنَّ تَرْکَهَا

مُذْهِبَةٌ لِلْعَقْلِ. إِسْعَ عَلَی عِیَالِکَ، وَإِیَّاکَ أَنْ یَکُونُوا هُمُ

السُّعَاةَ عَلَیْکَ.

Do not forsake business, because forsaking it decreases one’s reason.

Work for your dependents and never let them work for you.(3)

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Burayd al-`Ujali is reported to have asked his son-in-law Muhammad ibn Muslim to ask Imam al-Sadiq’s opinion about a matter that he had decided to undertake, “Many deposits and funds have been given to me for safekeeping and I am anxious because of them. I would like now to forsake all worldly affairs and give these back to their owners.”

When Muhammad conveyed the matter to Imam al-Sadiq (‘a), the Imam said:

یَا مُحَمَّدُ، أَیَبْدَأُ نَفْسَهُ

بِالْحَرْبِ؟ لاَ، وَلَکِنْ یَأْخُذُ وَیُعْطِی عَلَی اللهِ عَزَّ وَجَلَّ.

O Muhammad, is he

intending to wage war against himself? No, he must not do thus; rather, he can

receive (income) and give (to others) for the sake of Almighty Allah.(1)

The Ahl al-Bayt (‘a) also declared that doing business saves the virtuous community from begging.

Shaykh al-Kulayni has reported on the authority of Muhammad ibn Muslim on the authority of Imam al-Sadiq (‘a) that Imam `Ali Amir al-Mu'minin (‘a) said:

تَعَرَّضُوا لِلتِّجَارَةِ، فَإِنَّ

فِیهَا غِنیً لَکُمْ عَمَّا فِی أَیْدِی النَّاسِ.

Engage yourselves in

business, because this will save you from being in need of what others hold

in possession.

According to another tradition, the Imam (‘a) said:

مَنْ طَلَبَ التِّجَارَةَ

إسْتَغْنَی عَنِ النَّاسِ.

Whoever engages in

business will cope without the help of others.(2)

p: 127

Because of the significance and merits of commerce, the Holy Prophet (s) engaged in business both with the capital of Lady Khadijah (‘a) and independently.

Referring to the noble characteristics of righteous people, the Holy Qur'an indicates that the righteous are engaged in business:

رِجَالٌ لَا تُلْهِیهِمْ تِجَارَةٌ وَلَا بَیْعٌ عَنْ ذِکْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِیتَاءِ الزَّکَاةِ یَخَافُونَ یَوْمًا تَتَقَلَّبُ فِیهِ الْقُلُوبُ وَالْأَبْصَارُ

…men whom neither

merchandise nor selling divert from the remembrance of Allah and the keeping

up of prayer and the giving of poor-rate; they fear a day in which the hearts

and eyes shall turn about. (24:37)

Shaykh al-Kulayni, through a valid chain of authority, has reported that Asbat ibn Salim said that he once visited Imam al-Sadiq (‘a) who asked him about the manners of `Umar ibn Muslim. When he was informed that `Umar had given up business, the Imam (‘a) said:

عَمَلُ الشَّیْطَانِ!

This is the act of Satan!

Having repeated the same statement three times, the Imam (‘a) said:

أَمَا عَلِمَ

أَنَّ رَسُولَ اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ،

إشْتَرَی عِیراً أَتَتْ مِنَ الشَّامِ فَاسْتَفْضَلَ فِیهَا مَا قَضَی دَیْنَهُ،

وَقَسَّمَ فِی قُرَابَتِهِ؟ یَقُولُ اللهُ، عَزَّ وَجَلَّ: {رِجَالٌ لَا تُلْهِیهِمْ تِجَارَةٌ وَلَا بَیْعٌ عَنْ ذِکْرِ اللَّهِ} یَقُولُ

الْقُصَّاصُ إِنَّ الْقَوْمَ لَمْ یَکُونُوا یَتَّجِرُونَ. کَذِبُوا!

وَلَکِنَّهُمْ لَمْ یَکُونُوا یَدَعُونَ الصَّلاَةَ فِی مِیقَاتِهَا، وَهُمْ

أَفْضَلُ مَِمَّنْ حَضَرَ الصَّلاَةَ وَلَمْ یَتَّجِرْ.

He should know that the Messenger of Allah (s) purchased some camels

that had been brought from Sham, settled his debts from the profits and

distributed the remainder among his relatives. Almighty Allah says, “Men whom

neither merchandise nor selling diverts from the remembrance of Allah….” Some

storytellers claim that the men praised in this verse did not work! Such

storytellers are liars. These (praised) men were engaged in business,

but they would also never miss performing all the prayers in their

(prescribed) times. They were superior to those who performed prayers but

forsook business.(1)

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As has been previously cited, Imam al-Sadiq (‘a) used to do business with his money through sleeping partnerships although he was not himself in need of money.

However, at the same time that the Ahl al-Bayt (‘a) urged their followers to engage in commercial activities, they warned them against involvement in ethical and religious problems that might accompany such activities.

Al-Asbagh ibn Nubatah has reported that he heard Imam `Ali Amir al-Mu'minin (‘a) saying from the minbar (pulpit):

یَا مَعْشَرَ التُّجَّارِ،

الْفِقْهَ ثُمَّ الْمُتَّجَرَ، الْفِقْهَ ثُمَّ الْمُتَّجَرَ، الْفِقْهَ ثُمَّ

الْمُتَّجَرَ. وَاللهِ، لَلرِّبَا فِی هَذِهِ الأُمَّةِ أَخْفَی مِنْ دَبِیبِ

النَّمْلِ عَلَی الصَّفَا. شُوبُوا إِی_مَانَکُمْ بِالصِّدْقِ. التَّاجِرُ فَاجِرٌ،

وَالْفَاجِرُ فِی النَّارِ، إِلاَّ مَنْ أَخَذَ الْحَقَّ وَأَعْطَی الْحَقَّ.

O group of traders, give priority

to learning religious laws over engagement in business. Give priority to

learning religious laws over engagement in business. Give priority to learning

religious laws over engagement in business. By Allah (I swear), usury in this

nation is more observed than ants’ creeping on the Hillock of Safa. So, fuse your

faith with honesty. Except those who give duly and take duly, a dealer is

wicked and the wicked will be in Hellfire.(1)

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Imam al-Sadiq (‘a) has reported the Holy Prophet (s) as saying:

مَنْ بَاعَ وَإشْتَرَی فَلْیَحْفَظْ

خَمْسَ خِصَالٍ وَإِلاَّ فَلاَ یَشْتَرِیَنَّ وَلاَ یَبِیعَنَّ: الرِّبَا،

وَالْحِلْفَ، وَکِتْمَانَ الْعَیْبِ، وَالْحَمْدَ إِذَا بَاعَ، وَالذَّمَّ إذَا

إشْتَرَی.

He who is engaged in buying

or selling must avoid the following five things and, if not, must neither buy

nor sell: (1) usury, (2) taking oaths, (3) concealment of an item’s defects,

(4) speaking highly of a commodity to be sold, and (5) finding fault with the

commodity to be purchased.(1)

requires activity, travel, and building expansive relations with various social milieus and provides flexibility in choosing how to spend one’s time, how to invest one’s capital, and what categories of people to deal with.

(3) Such activities earn sizeable profits for those who participate in them. According to some traditions one attains up to nine tenths of his sustenance through commerce. Such wealth increases the financial capacity of the virtuous community and ensures a definite and considerable financial resource to its administration through the khums that are levied from such assets.

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إِزْرَعُوا وَاغْرِسُوا،

فَلاَ وَاللهِ مَا عَمِلَ النَّاسُ عَمَلاً أَحَلَّ وَلاَ أَطْیَبَ مِنْهُ.

You

may sow and plant. By Allah (I swear), people have never been engaged in any

job that is more lawful and more pleasant than agriculture.(1)

According to another tradition, the Imam (‘a) is reported as saying:

خَیْرُ الأَعْمَالِ الْحَرْثُ،

یَزْرَعُهُ فَیَأْکُلُ مِنْهُ الْبَرُّ وَالْفَاجِرُ.

The best of jobs is the

sowing of a cultivated land from which both the good and the bad eat.(2)

According to a third tradition, the Imam (‘a) is reported as saying:

الزَّارِعُونَ

کُنُوزُ الأَنَامِ، یَزْرَعُونَ طِیباً أَخْرَجَهُ اللهُ عَزَّ وَجَلَّ، وَهُمْ

یَوْمَ الْقِیَامَةِ أَحْسَنُ النَّاسِ مَقَاماً وَأَقْرَبُهُمْ مَنْزِلَةً.

یُدْعَوْنَ الْمُبَارَکِینَ.

Farmers are the treasures

of all creatures. They plant pleasant things that Almighty Allah causes to

grow. On the Day of Resurrection, they shall be the best of people in rank

and the nearest in standing. They shall be called the blessed ones.(3)

According to an acceptably reported tradition, Imam al-Sadiq (‘a) is also reported as relating the following:

When he was asked about the best of income, the Holy Prophet (s) answered:

زَرْعٌ زَرَعَهُ صَاحِبُهُ

وَأَصْلَحَهُ وَأَدَّی حَقَّهُ یَوْمَ حَصَادِهِ.

It is (the income from) a

crop that is tended and refined by the planter who then gives its due on its

harvest day.

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When he was asked about the next category in superiority, the Holy Prophet (s) answered:

رَجُلٌ فِی غَنَمٍ لَهُ قَدْ تَبِعَ

بِهَا مَوَاضِعَ الْقَطْرِ، یُقِیمُ الصَّلاَةَ وَیُؤْتِی الزَّکَاةَ.

It is the money of a man

who tends his sheep leading them to rainwater and, at the same time,

maintains prayers and defrays the zakat tax.(1)

Due to the significance of agriculture and the fortune and reformation found therein, the Prophets and Imams used to work in agriculture in various stages of their lives.

Imam al-Sadiq (‘a) has reported the Holy Prophet (s) as saying:

إِنَّ اللهَ جَعَلَ رِزْقَ

أَنْبِیَاءِهِ فِی الزَّرْعِ وَالضَّرْعِ لِئَلاَّ یَکْرَهُوا شَیْئاً مِنْ

قَطْرِ السَّمَاءِ.

Verily, Almighty Allah has

made the sustenance of His prophets in agriculture and shepherding so that

they would not resent any drops from the sky (i.e. rain).(2)

According to another tradition, the Holy Prophet (s) is reported to have said:

مَا بَعَثَ اللهُ نَبِیّاً إلاَّ

زَرَّاعاً، إِلاَّ إدْرِیسَ فَإِنَّهُ کَاَن خَیَّاطاً.

All the prophets that

Almighty Allah has sent were farmers except (Prophet) Idris (‘a) who was a tailor.(3)

The Holy Prophet (s) and Imam `Ali Amir al-Mu'minin (‘a)

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worked in agriculture. In this respect, Imam al-Sadiq (‘a) is reported to have said:

کَانَ أَمِیرُ الْمُؤْمِنِینَ،

صَلَوَاتُ اللهِ عَلَیْهِ، یَضْرِبُ بِالْمُرِّ وَیَسْتَخْرِجُ الأَرَضِینَ،

وَکَانَ رَسُولُ اللهِ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ، یَمُصُّ النَّوَی

بِفِیهِ وَیَغْرِسُهُ فَیَطْلُعُ مِنْ سَاعَتِهِ، وَإِنَّ أَمِیرَ

الْمُؤْمِنِینَ أَعْتَقَ أَلْفَ مَمْلُوکٍ مِنْ مَالِهِ وَکَدِّ یَدِهِ.

The Commander of the

Faithful, peace of Allah be upon him, used a shovel and cultivated the soil.

The Messenger of Allah, peace be upon him and his Household, used to take out

the seeds (of date-palm trees) and then plant them, and they would grow from

that moment. The Commander of the Faithful manumitted one thousand (bonded

slaves) out of the money he had obtained from work with his own hands.(1)

In his book, al-Kafi, Shaykh al-Kulayni through a valid chain of authority has also reported the following account on the authority of Imam al-Baqir (‘a):

لَقِیَ رَجُلٌ أَمِیرَ

الْمُؤْمِنِینَ، عَلَیْهِ السَّلاَمُ، وَتَحْتَهُ وَسْقٌ مِنْ نَوًی، فَقَالَ

لَهُ: مَا هَذَا، یَا أَبَا الْحَسَنِ، تَحْتَکَ؟ فَقَالَ: مِائَةُ أَلْفِ

عِذْقٍ، إِنْ شَاءَ اللهُ. فَغَرَسَهُ فَلَمْ یُغَادِرْ مِنْهُ نَوَاةً وَاحِدَةً.

One day, a man met the

Commander of the Faithful (‘a) and found a small quantity of seeds (of the date-palm

tree) beside him. “Abu’l-hasan,” the man asked, “What is this beneath you?”

The Commander of the Faithful (‘a) answered, “These shall be a thousand

bunches, Allah willing.” Hence, the Imam (‘a) planted all these seeds without

leaving even a single one.(2)

According to many traditions, Imam al-Baqir, Imam al-Sadiq,

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and Imam al-Kazim (‘a) worked in agriculture.(1) that The other Holy Imams (‘a) also worked in this field when they had a chance. Traditions have asserted that agriculture was the general means of livelihood practiced by the Ahl al-Bayt (‘a).

It goes without saying that all economic activities are contingent upon God-wariness and defraying religious dues, including zakat and others, because success and prosperity are conditional upon observation of such religious duties.

In this regard, the Holy Prophet (s) is reported to have said:

مَنْ زَرَعَ حِنْطَةً

فِی أَرْضٍ فَلَمْ یَزْکُ زَرْعُهُ، أَوْ خَرَجَ زَرْعُهُ کَثِیرَ الشَّعِیرِ،

فَبِظُلْمٍ عَمِلَهُ فِی مُلْکِ رَقَبَةِ الأَرْضِ، أَوْ بِظُلْمٍ

لِمُزَارِعِهِ، أَوْ أَکْرَتِهِ، لأَِنَّ اللهَ یَقُولُ: {فَبِظُلْمٍ مِنَ الَّذِینَ هَادُوا حَرَّمْنَا عَلَیْهِمْ طَیِّبَاتٍ أُحِلَّتْ لَهُمْ}

If someone plants wheat but the crop fails to produce or

much barley grows in its place, this means that the planter must have

committed a wrongdoing in ownership of that land or in employment of workers;

that is, he must have wronged an employee in work or in wage. Almighty Allah

says, “Wherefore, for the iniquity of those who are Jews, did We disallow to

them the good things which had been made lawful for them. (4:160)”(2)

and wanted to create an accord between this economic activity and the political and social conditions of the community. Some of these objectives can be summed up in the following points:

(1) Agricultural activities have been presented as the best of deeds, as shown by the previously mentioned traditions, because they highlight man’s spiritual connection with Almighty Allah and because they are the most pleasant, most lawful and purest means of earning money.

(2) Engagement in agricultural activities procures self-sufficiency for the individuals of the virtuous community. It also teaches them reliance on Almighty Allah alone in addition to self-dependency in managing their affairs. Under harsh social conditions a self-sufficient farmer can dispense with the help of others completely and has the freedom to manage his life, worship Allah and carry out his duties on his own initiative.

(3) Engagement in agricultural activities provides the members of the virtuous community with a safe refuge and averts direct contact with the despotic authorities and their officials. As a result, a good, yet proportional level of security is achieved for the individuals of the virtuous community who, under such circumstances, can practice their activities and private rituals freely, because the ruling authorities usually lack influence or power in the rural and agricultural regions. Therefore, such regions were important shelters for the descendants and followers of the Ahl al-Bayt (‘a) who were pursued by the ruling authorities. These regions were also good grounds for promulgating the true guidance that is represented by the faith of Shi`ism.

(4) Agriculture, in its capacity as a vital economic activity, provides good income. It is regarded as one of the best

p: 137

means of production and the best method of investment. It also increases the financial capacity of the virtuous community and ensures a considerable financial resource to the governing system of the community through khums and zakat, as well as other dues which are levied from its assets.

p: 138

إِتَّخِذْ عُقْدَةً أَوْ

ضَیْعَةً، فَإِنَّ الرَّجُلَ إِذَا نَزَلَتْ بِهِ النَّازِلَةُ أَوِ

الْمُصِیبَةُ فَذَکَرَ أَنَّ وَرَاءَ ظَهْرِهِ مَا یُقِیمُ بِهِ عِیَالَهُ کَانَ

أَسْخَی لِنَفْسِهِ.

Betake

yourself a building or a farm. When one is exposed to a misfortune or a

conflict, one becomes readier to make self-sacrifice if one realizes that

there is something left for the dependents to live on.(1)

Through a valid chain of authority, Shaykh al-Saduq has reported that Imam al-Sadiq (‘a) used to say:

مَا یُخَلِّفُ الرَّجُلُ بَعْدَهُ

شَیْئاً أَشَدَّ عَلَیْهِ مِنَ الْمَالِ الصَّامِتِ... یَجْعَلُهُ فِی

الْحَائِطِ؛ البُسْتَانَ أَوِ الدَّارَ.

No legacy is worse than

silent property…it must be transferred into estates; i.e. in gardens or

houses.(2)

(2) There is a moral and spiritual aspect in acquiring real estates which is associated with selflessness and altruism. To put in plainer words, the possession of a piece of real estate can bring comfort that there is security for one’s family members; as a result, this can be encouragement to sacrifice oneself for the sake of one’s faith if the need arises, given that individuals of the virtuous community have always been objects of pursuit and persecution by the tyrannical ruling authorities. This aspect has been confirmed by the previously mentioned report of Murazim.

(3) The Ahl al-Bayt (‘a) cautioned their followers against selling their real estate unless they wanted to substitute it with

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a better piece of real estate. They therefore encouraged their followers to hold real estate because it is blessed and brings about sustenance and good fortune unlike ‘silent’ money, which is unblessed and diminishes in value.

Referring to this fact, the Ahl al-Bayt (‘a) are reported to have said:

ثَمَنُ الْعَقَارِ مَمْحُوقٌ إِلاَّ

أَنْ یُجْعَلَ فِی عَقَارٍ مِثْلِهِ.

The financial return on an

estate is unblessed unless it is used to purchase another estate.

Musmi` has reported that, seeking the advice of Imam al-Sadiq (‘a), he said, “I have a land that many are asking me to sell and offering good prices.”

The Imam (‘a) answered:

یَا

أَبَا سَیَّارٍ، أَمَا عَلِمْتَ أَنَّ مَنْ بَاعَ الْمَاءَ وَالطِّینَ وَلَمْ

یَجْعَلْ ثَمَنَهُ فِی الْمَاءِ وَالطِّینِ ذَهَبَ مَالُهُ هَبَاءً؟

Abu-Sayyar, know that whoever sells water and mud (i.e.

land or estate) but does not put its financial return in some other water and

mud has verily lost his money in vain.

Musmi` said, “May Allah accept me as ransom for you! I will sell it at a good price and purchase a larger plot of land.”

The Imam (‘a) answered, “If so, there is no objection to selling it.”

According to another narration, the Ahl al-Bayt (‘a) are reported to have said:

مُشْتَرِی

الْعُقْدَةِ مَرْزُوقٌ، وَبَائِعُهَا مَمْحُوقٌ.

A purchaser of real estate will be granted sustenance,

but the seller of it will be deprived of blessing.(1)

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(4) It is more highly recommended to purchase various estates in different places rather than in one place, as has been confirmed in the aforementioned report of Mu`ammar ibn Khallad from Imam al-Riza (‘a).

As a distinctive feature, real estate assets are so blessed that they are free from suspicion and legal and moral confusion, which can accompany merchandise, transactions, or even manual professions.

p: 142

exclusively.

(4) They utilized the common economic legislations of Islam, such as khums, in domains that served the individuals of the virtuous community, in particular, to maintain self-balance and self-sufficiency.

(5) They deemed specific financial measures to be obligatory to bring about social solidarity through fulfilling the rights of one’s brethren-in-faith by, for example, aiding them financially to meet their needs.

(6) They put forward certain economic policies and guided the individuals of the virtuous community to work, economize, do business with their money, and use their property in the most appropriate ways. They also took much interest in the moral and spiritual aspects regarding earning profits and avoidance of dependence on others through working and doing business.

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