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حولتواصلتبرّعبيانات النشرالخصوصيةشروط الاستخدامحق الانسحابإلغاء اشتراك
المغني لابن قدامة - ت التركي
مجلد 4 · صفحة 132فصل

الترجمة · EN

their poor." This refers specifically to the poor of their own land. When Mu'adh sent the charity from Yemen to Umar, Umar disapproved of it and said: "I did not send you as a tax collector, nor as a taker of poll tax, but I sent you to take from the wealthy of the people and return it to their poor." Mu'adh said: "I have not sent you anything while I find someone who would take it from me." Narrated by Abu Ubayd in "Al-Amwal". It was also reported from Ibrahim ibn Ata, the freedman of Imran ibn Husayn, that Ziyad, or one of the governors, sent Imran to collect the charity. When he returned, he said: "Where is the wealth?" He said: "Is it for the wealth that you sent me? We have taken it from where we used to take it during the era of the Messenger of Allah (peace and blessings of Allah be upon him), and we have placed it where we used to place it during the era of the Messenger of Allah (peace and blessings of Allah be upon him)." This is because the objective is to enrich the poor through it; if we permitted its transfer, it would lead to the poor of that land remaining in need.

Section: If one contravenes this and transfers it, it is valid according to the view of most scholars. Al-Qadi said: The apparent implication of Ahmad's speech suggests this, and I have not found a text from him regarding this issue. Abu al-Khattab mentioned two reports regarding it: one of them, that it is valid. He chose this, because he has paid the right to its deserving recipient, so he is absolved of it, like a debt, and as if he had distributed it within its land. The other, that it is not valid. Ibn Hamid chose this, because he has paid the Zakah to someone other than the one he was commanded to pay it to, resembling the case if he had paid it to someone other than the [prescribed] categories.

Section: If the poor of its own land are self-sufficient without it, then it is permissible to transfer it. Ahmad explicitly stated this, saying: "Charity may be transported to the Imam if there are no poor people in it, or if there is a surplus beyond their needs." And he also said: "The charity of a people shall not be taken out from them from one land to another, unless there is a surplus beyond them..."

الحواشي

(5) Its recording was cited previously on page 5. (6) In M, there is an addition: "I". (7) In: "Chapter on dividing charity in its land," Al-Amwal 596. (8) In A and B, there is an addition: "Recorded by Abu Dawud." It was also recorded by Abu Dawud, in: "Chapter on whether Zakah can be carried from one land to another," from the Book of Zakah, Sunan Abi Dawud 1/377; and by Ibn Majah, in: "Chapter on what has been mentioned regarding charity collectors," from the Book of Zakah, Sunan Ibn Majah 1/579. (9) Omitted from A, B, and M.

العربية (المصدر)

فُقَرَائِهِمْ" (٥). وهذا يَخْتَصُّ بِفُقَرَاءِ بَلَدِهم. ولمَّا بَعَثَ مُعَاذٌ الصَّدَقَةَ من اليَمَنِ إلى عمرَ، أنْكَرَ عليه ذلك عمرُ، وقال: لم أَبْعَثْكَ جَابِيًا، ولا آخِذَ جِزْيَةٍ، ولكن بَعَثْتُكَ لِتَأْخُذَ من أَغْنِيَاءِ النَّاسِ، فَتَرُدَّ في فُقَرَائِهِمْ. فقال مُعَاذٌ (٦): ما بَعَثْتُ إليك بِشىءٍ وأنا أَجِدُ أَحَدًا يَأْخُذُه مِنِّي. رَوَاهُ أبو عُبَيْدٍ في "الأمْوالِ" (٧). وَرُوِيَ أيضًا عن إبراهيمَ بن عَطاءٍ مَوْلَى عِمْرَانَ بن حُصَينٍ، أنَّ زِيَادًا، أو بَعْضَ الأُمَرَاءِ، بَعَثَ عِمْرانَ على الصَّدَقَةِ، فلمَّا رَجَعَ قال: أينَ المالُ؟ قال: ألِلْمَالِ بَعَثْتَنِى؟ أخَذْنَاهَا مِن حيثُ كُنَّا نَأْخُذُها على عَهْدِ رَسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، وَوَضَعْنَاهَا حيثُ كُنَّا نَضَعُها على عَهْدِ رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- (٨). ولأنَّ المَقْصُودَ إغْنَاءُ الفُقَرَاءِ بها، فإذا أبَحْنَا نَقْلَها أَفْضَى إلى بَقَاءِ فُقَرَاءِ ذلك البَلَدِ مُحْتَاجِينَ.

فصل: فإن خَالَفَ ونَقَلَها، أجْزَأَتْه في قَوْلِ أكْثَرِ أهْلِ العِلْمِ. قال القاضي: وظاهِرُ كلامِ أحمدَ يَقْتَضِي ذلك، ولم أَجِدْ عنه نَصًّا في هذه المَسْأَلَةِ، وذَكَرَ أبو الخَطَّابِ فيها رِوَايَتَيْنِ: إحْداهُما، يُجْزِئُه. واخْتَارَهَا؛ لأنَّه دَفَعَ الحَقَّ إلى مُسْتَحِقِّه، فَبَرِيء منه كالدَّيْنِ، وكما لو فَرَّقَها في بَلَدِها. والأُخْرَى، لا تُجْزِئُه. اخْتَارَها ابنُ حامِدٍ؛ لأنَّه دَفَعَ الزكاةَ إلى غيرِ من أُمِرَ بِدَفْعِهَا إليه، أشْبَهَ ما لو دَفَعَها إلى غيرِ الأصْنافِ.

فصل: فإن اسْتَغْنَى عنها فُقَرَاءُ أهْلِ بَلَدِها، جازَ نَقْلُها. نَصَّ عليه أحمدُ، فقال: قد تُحْمَلُ الصَّدَقَةُ إلى الإمام إذا لم يَكُنْ فيها (٩) فُقَرَاءُ أو كان فيها فَضْلٌ عن

الحواشي

(٥) تقدم تخريجه في صفحة ٥.(٦) في م زيادة: "أنا".(٧) في: باب قسم الصدقة في بلدها. الأموال ٥٩٦.(٨) في أ، ب زيادة: "رواه أبو داود".وأخرجه أبو داود، في: باب في الزكاة هل تحمل من بلد إلى بلد، من كتاب الزكاة. سنن أبي داود ١/ ٣٧٧. وابن ماجه، في: باب ما جاء في عمال الصدقة، من كتاب الزكاة. سنن ابن ماجه ١/ ٥٧٩.(٩) سقط من: أ، ب، م.

السابقمجلد 4 · صفحة 132التالي
السابق4·132التالي