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حولتواصلتبرّعبيانات النشرالخصوصيةشروط الاستخدامحق الانسحابإلغاء اشتراك
المغني لابن قدامة - ت التركي
مجلد 4 · صفحة 179فصل

الترجمة · EN

And Malik, because the Shari'ah did not specify estimation (khars) regarding it, nor is it in the same category as what has been specified, because the fruit of the palm tree and the grapevine is eaten while fresh/ripe, so it is estimated for its owners to provide them ease, in order to allow them to consume the fruit and dispose of it, after which they pay the Zakah from it based on what was estimated. Furthermore, the fruit of the grapevine and palm tree is visible and clustered, so its estimation is easier than the estimation of other things. As for what is other than these two, it is not estimated; rather, its owners are trusted with it when it becomes processed and dry. There is no harm in them consuming from it what is customary to consume, and it shall not be counted against them. [And Ahmad was asked about what] the owners of crops consume from the green grain (fariq)? He said: There is no harm in the owner consuming from it what he needs. This is because the custom is established for that, so it resembles what the owners of fruits consume from their fruits. Thus, when the grain is processed, he shall output the Zakah for everything that exists, and nothing of it shall be omitted; for, in the case of fruit, something was left for them only because souls crave to eat it while fresh, and the custom is established for that, whereas in crops, only a small amount is eaten which has no significant impact.

Section: Olives are not estimated, nor is anything other than palm trees and grapevines; because their fruit (grains) are scattered on their trees and covered by their leaves, and their owners have no need to eat them, unlike palm trees and grapevines, for the fruit of the palm tree is clustered on its stalks, and the grapes in their bunches, so it is possible for the estimation to be applied to them, and the need calls for eating both of them in their fresh state. Malik held this view. Al-Zuhri, al-Awza'i, and al-Layth said: They are estimated, because they are fruits upon which Zakah is obligatory, so they are estimated like fresh dates and grapes. Our position is that there is no explicit text for their estimation, nor are they in the same category as the specified ones, so they remain upon the original ruling.

Section: The time for outputting Zakah is after processing for grains and drying for fruits; because it is the time of perfection and the state for storage. The expenses that are incumbent upon the fruit until the time of outputting are the responsibility of the property owner; because the fruit is like livestock, and the expenses for livestock—its preservation, grazing, and attending

الحواشي

(59) Omitted from the original. (60) In (A) and (M): "wa su'ila Ahmad 'amma ya'kul (and Ahmad was asked about what... consumes)."

العربية (المصدر)

ومَالِكٌ؛ لأنَّ الشَّرْعَ لم يَرِدْ بِالخَرْصِ فيه، ولا هو في مَعْنَى المَنْصُوصِ عليه، لأنَّ ثَمَرَةَ النَّخْلِ والكَرْمِ تُؤْكَلُ رُطَبًا، فَيُخْرَصُ على أَهْلِه لِلتَّوْسِعَةِ عليهم، لِيُخَلِّيَ بينهم وبين أكْلِ الثَّمَرَةِ والتَّصَرُّفِ فيها، ثم يُؤَدُّونَ الزكاةَ منها على ما خُرِصَ، ولأنَّ ثَمَرَةَ الكَرْمِ والنَّخْلِ ظَاهِرَةٌ مُجْتَمِعَةٌ، فخَرْصُهَا أسْهَلُ من خَرْصِ (٥٩) غيرِها، وما عَدَاهما فلا يُخْرَصُ، وإنَّما على أهْلِه فيه الأمَانَةُ إذا صَارَ مُصَفًّى يَابسًا، ولا بَأْسَ أن يَأْكُلُوا منه ما جَرَتِ العادَةُ بِأكْلِه، ولا يُحْتَسَبُ عليهم. [وقد سُئِلَ أحمدُ عَمَّا يَأْكُلُ] (٦٠) أرْبَابُ الزُّرُوعِ من الفَرِيكِ؟ قال: لا بَأْسَ به أن يَأْكُلَ منه صَاحِبُه ما يَحْتَاجُ إليه. وذلك لأنَّ العادَةَ جَارِيَةٌ به، فأشْبَه ما يَأْكُلُه أرْبابُ الثِّمَارِ من ثِمَارِهم، فإذا صُفِّيَ الحَبُّ أخْرَجَ زكاةَ المَوْجُودِ كُلِّه، ولم يُتْرَكْ منه شىءٌ؛ لأنَّه إنَّما تُرِكَ لهم في الثَّمَرَةِ شىءٌ لِكَوْنِ النُّفُوسِ تَتُوقُ إلى أكْلِها رَطْبَةً، والعادَةُ جَارِيَةٌ به، وفي الزَّرْعِ إنَّما يُؤْكَلُ شيءٌ يَسِيرٌ، لا وَقْعَ له.

فصل: ولا يُخْرَصُ الزَّيْتُونُ، ولا غيرُ النَّخْلِ والكَرْمِ؛ لأنَّ حَبَّهُ مُتَفَرِّقٌ في شَجَرِهِ، مَسْتُورٌ بِوَرَقِه، ولا حاجَةَ بأهْلِه إلى أكْلِه، بخِلافِ النَّخْلِ والكَرْمِ، فإنَّ ثَمَرَةَ النَّخْلِ مُجْتَمِعَةٌ في عُذُوقِه، والعِنَبِ في عَنَاقِيدِه، فيُمْكِنُ أن يَأْتِيَ الخَرْصُ عليه، والحاجَةُ دَاعِيَةٌ إلى أكْلِهِما في حَالِ رُطُوبَتِهِما. وبهذا قال مَالِكٌ. وقال الزُّهْرِيُّ، والأوْزاعِيُّ، واللَّيْثُ: يُخْرَصُ؛ لأنَّه ثَمَرٌ تَجِبُ فيه الزكاةُ، فيُخْرَصُ كالرُّطَبِ والعِنَبِ. ولَنا، أنَّه لا نَصَّ في خَرْصِهِ، ولا هو في مَعْنَى المَنْصُوصِ، فيَبْقَى على الأصْلِ.

فصل: وَوَقْتُ الإخْراجِ لِلزَّكَاةِ بعدَ التَّصْفِيَةِ في الحُبُوبِ والجَفافِ في الثِّمَارِ؛ لأنَّه أوانُ الكَمالِ وحالُ الادِّخارِ. والمُؤْنَةُ التي تَلْزَمُ الثَّمَرَةَ إلى حينِ الإخْرَاجِ على رَبِّ المالِ؛ لأنَّ الثَّمَرَةَ كالمَاشِيَةِ، ومُؤْنَةُ المَاشِيَةِ وحِفْظُها وَرَعْيُها، والقِيَامُ

الحواشي

(٥٩) سقط من: الأصل.(٦٠) في أ، م: "وسئل أحمد عما يأكل".

السابقمجلد 4 · صفحة 179التالي
السابق4·179التالي