concerning the news of what you two sent to the Messenger of Allah (peace be upon him). He mentioned the hadith until he said: So they came to the Messenger of Allah (peace be upon him) and said: "O Messenger of Allah, you are the father of the people and the most dutiful of people, and we have reached the age of marriage, so we have come for you to appoint us over some of these charities, so that we may perform for you as the people perform, and receive as they receive." He was silent for a long time, then said: "Indeed, this charity is not lawful for the family of Muhammad; it is merely the filth [awsakh] of the people." In another wording, he said: "Indeed, charity is merely the filth of the people, and it is not lawful for Muhammad nor for the family of Muhammad."
Section: It is permissible for relatives [dhu al-qurba] to accept voluntary charity [sadaqat al-tatawwu‘]. Ahmad said, in the narration of Ibn al-Qasim: They are only not given from the obligatory charity, but as for voluntary charity, then no [it is not forbidden]. From Ahmad, there is another narration: that they are also prohibited from voluntary charity, due to the generality of his saying (peace be upon him): "Indeed, charity is not lawful for us." The first [view] is more apparent; for the Prophet (peace be upon him) said: "Every act of kindness is a charity." This is agreed upon (16). Allah the Almighty said: {But if he gives it as charity, it is an expiation for him} (17). And the Almighty said: {And if [someone] is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew} (18). There is no disagreement regarding the permissibility of [performing] kindness towards the Hashimi, and [the permissibility of] waiving [a debt] for him.
= Al-Nawawi said: As for the word al-qarm, it is with a ra’ and is nominative [marfu‘], meaning the master [sayyid], and its root refers to the stallion of the camels. Al-Khattabi said: Its meaning is the one who is foremost in knowledge of matters and in opinion, like the stallion. This is the most correct of the views regarding its vocalization [dabt], and it is the one known in the manuscripts of our lands. The second was narrated by al-Qadi Abu al-Hasan with a waw, by annexing [idafa] "Hasan" to "al-qawm" [the people], and its meaning is the learned man of the people and the one possessing their opinion. The third was also narrated by the Qadi, [as] "Abu Hasan" with nunation [tanwin] and "al-qawm" with a waw, nominative, meaning: "I am the one whose opinion you know, O people." This is weak because vocative particles are not dropped when addressing the people and the like. Sharh al-Nawawi ‘ala Muslim 7/180. (16) Narrated by al-Bukhari, in: The Chapter: Every Act of Kindness Is Charity, from the Book of Adab [Good Manners]. Sahih al-Bukhari 8/13. And Muslim, in: The Chapter: Clarification that the name 'charity' applies to every type of kindness, from the Book of Zakat. Sahih Muslim 2/697. It was also narrated by Abu Dawud, in: The Chapter: Regarding Assistance for the Muslim, from the Book of Adab. Sunan Abi Dawud 2/584. And al-Tirmidhi, in: The Chapter: What Has Come Regarding Cheerful Countenance and Good Disposition, from the Chapters of Piety [Birr]. ‘Aridat al-Ahwadhi 8/146. And Imam Ahmad, in: Al-Musnad 3/344, 360, 4/307, 5/383, 397, 398, 405. (17) Surah al-Ma’idah 45. (18) Surah al-Baqarah 280.
بِخَبَرِ ما بَعَثْتُما به إلى رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-. فذَكَرَ الحَدِيثَ إلى أن قال: فأتيَا رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فقالا: يا رسولَ اللهِ، أنت أبو النَّاسِ، وأوْصَلُ النَّاسِ، وقد بَلَغْنَا النِّكاحَ، فجِئْنَا لِتُؤَمِّرَنَا على بعضِ هذه الصَّدَقاتِ، فنُؤَدِّيَ إليك كما يُؤَدِّي النّاسُ، ونُصِيبَ كما يُصيبُونَ. فسَكَتَ طَوِيلًا ثم قال: "إنَّ هذِه الصَّدَقَةَ لَا تَنْبَغِى لِآلِ مُحَمَّدٍ، إنَّمَا هِيَ أوْسَاخُ النَّاسِ". وفي لَفْظٍ أَنَّه قال: "إنَّ الصَّدَقَةَ إنَّمَا هِيَ أوسَاخُ النّاسِ، وإنَّهَا لا تَحِلُّ لِمُحَمَّدٍ ولَا لِآلِ مُحَمَّدٍ".
فصل: ويجوزُ لِذَوِى القُرْبَى الأخْذُ من صَدَقَةِ التَّطَوُّعِ. قال أحمدُ، في رِوايةِ ابنِ القاسِمِ: إنَّما لا يُعْطَوْنَ من الصَّدَقَةِ المَفْرُوضَةِ، فأمَّا التَّطَوُّعُ، فلا. وعن أحمد، رِوَايَةٌ أُخْرَى: أنَّهم يُمْنَعُونَ صَدَقَةَ التَّطَوُّعِ أيضا؛ لِعُمُومِ قَوْلِه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "إنَّا لَا تَحِلُّ لَنَا الصَّدَقَةُ". والأوَّلُ أظْهَرُ؛ فإنَّ النَّبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "المَعْرُوفُ كُلُّه صَدَقَةٌ". مُتَّفَقٌ عليه (١٦). وقال اللَّه تعالى: {فَمَنْ تَصَدَّقَ بهِ فَهُوَ كَفَّارَةٌ لَهُ} (١٧). وقال تعالى: {فَنَظِرَةٌ إِلَى مَيْسَرَةٍ وَأَنْ تَصَدَّقُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ} (١٨). ولا خِلافَ في إِباحةِ المَعْرُوفِ إلى الهاشِمِيِّ، والعَفْوِ عنه
= قال النووى: وأما القرم فبالراء مرفوع، وهو السيد، وأصله فحل الإبل، قال الخطابي: معناه المتقدم في المعرفة بالأمور والرأى كالفحل، هذا أصح الأوجه في ضبطه، وهو المعروف في نسخ بلادنا، والثاني حكاه القاضي أبو الحسن بالواو، بإضافة حسن إلى القوم، ومعناه عالم القوم وذو رأيهم، والثالث حكاه القاضي أيضا أبو حسن بالتنوين والقوم بالواو مرفوع، أي أنا من علمتم رأيه أيها القوم، وهذا ضعيف لأن حروف النداء لا تحذف في نداء القوم ونحوه. شرح النووي لمسلم ٧/ ١٨٠.(١٦) أخرجه البخارى، في: باب كل معروف صدقة، من كتاب الأدب. صحيح البخارى ٨/ ١٣. ومسلم، في: باب بيان أن اسم الصدقة يقع على كل نوع من المعروف، من كتاب الزكاة. صحيح مسلم ٢/ ٦٩٧. كما أخرجه أبو داود، في: باب في المعونة للمسلم، من كتاب الأدب. سنن أبي داود ٢/ ٥٨٤. والترمذي، في: باب ما جاء في طلاقة الوجه وحسن البشر، من أبواب البر. عارضة الأحوذي ٨/ ١٤٦. والإمام أحمد، في: المسند ٣/ ٣٤٤، ٣٦٠، ٤/ ٣٠٧، ٥/ ٣٨٣، ٣٩٧، ٣٩٨، ٤٠٥.(١٧) سورة المائدة ٤٥.(١٨) سورة البقرة ٢٨٠.
