upon it" (14). Meaning, the innate nature (jibillah) upon which He created people. By this, charity on behalf of the body and the soul is intended, just as the former was a charity on behalf of wealth. Some of our companions said: Is it termed a fard (obligatory duty) alongside the statement of its obligation? There are two narrations. The correct view is that it is a fard, due to the statement of Ibn Umar: "The Messenger of Allah (peace and blessings of Allah be upon him) made Zakat al-Fitr obligatory." Also, because of the consensus of the scholars that it is a fard, and because if the fard is the same as the wajib (mandatory), then it is mandatory; and if the fard is the emphasized wajib, then it is an emphasized duty upon which there is consensus.
466 - Issue: He said: "(And Zakat al-Fitr is upon every free person and slave, male and female, from among the Muslims.)"
The summary of this is that Zakat al-Fitr is obligatory upon every Muslim, inclusive of the young and the old, the male and the female, according to the opinion of the scholars in general. It is obligatory upon the orphan, and his guardian pays it on his behalf from his wealth. We know of no one who has disagreed regarding this except Muhammad ibn al-Hasan, who said: "There is no sadaqah on the wealth of the minor from among the Muslims." Al-Hasan and al-Sha'bi said: "Sadaqat al-Fitr is upon those who fasted among the free and the slaves." The generality of his statement: "The Messenger of Allah (peace and blessings of Allah be upon him) made Zakat al-Fitr obligatory upon every free person and slave, male and female, young and old, from among the Muslims" implies its obligation upon the orphan, and because he is a Muslim, his fitrah (zakat) became obligatory, just as it would be if he had a father.
Section: It is not obligatory upon a disbeliever, whether they are free or a slave. We know of no disagreement among them regarding the free adult. Our Imam, Malik, al-Shafi'i, and Abu Thawr said: It is not obligatory upon the slave as well, nor upon the minor. It is reported from Umar ibn Abd al-Aziz, Ata', Mujahid, Sa'id ibn
(14) Surah al-Rum, 30. (1) In (M): "The young and the old". (2) Omitted from the original and B.
عَلَيْهَا} (١٤). أى جِبِلَّتَه التى جَبَلَ النَّاسَ عليها، وهذه يُرَادُ بها الصَّدَقَةُ عن البَدَنِ والنَّفْسِ، كما كانت الأولى صَدَقَةً عن المالِ. وقال بعضُ أصْحابِنَا: وهل تُسَمَّى فَرْضًا مع القولِ بِوُجُوبِها؟ على رِوَايَتَيْنِ. والصَّحِيحُ أنَّها فَرْضٌ؛ لِقَوْلِ ابنِ عمرَ: فَرَضَ رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- زَكَاةَ الفِطْرِ. ولإجْماعِ العُلَماءِ على أَنَّها فَرْضٌ، ولأنَّ الفَرْضَ إن كان الوَاجِبَ فهى وَاجِبَةٌ، وإن كان الوَاجِبَ المُتَأكِّدَ فهى مُتَأكِّدَةٌ مُجْمَعٌ عليها.
٤٦٦ - مسألة؛ قال: (وزكَاةُ الْفِطْرِ عَلَى كُلِّ حُرٍّ وعَبْدٍ، ذَكَرٍ وأُنْثَى، من المُسْلِمِينَ)
وجُمْلَتُه أنَّ زَكَاةَ الفِطْرِ تَجِبُ عَلَى كُلِّ مُسْلِمٍ، مع [الصِّغَرِ والْكِبَرِ] (١)، والذّكُورِيَّةِ والأُنُوثِيَّةِ، في قولِ أهْلِ العِلْمِ عامَّةً، وتَجِبُ على اليَتِيمِ، ويُخْرِجُ عنه وَلِيُّهُ من مالِهِ، لا نَعْلَمُ أحَدًا خَالَفَ في هذا، إلَّا محمد بن الحسنِ، قال: ليس في مالِ الصَّغِيرِ [من المُسْلِمِينَ] (٢) صَدَقَةٌ. وقال الحسنُ، والشَّعْبِيُّ: صَدَقَةُ الفِطْرِ علَى مَن صامَ من الأحْرَارِ، وعلى الرَّقِيقِ. وعُمُومُ قَوْلِه فَرَضَ رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- زَكَاةَ الفِطْرِ على كُلِّ حُرٍّ وعَبْدٍ، والذَّكَرِ والأُنْثَى، والصَّغِيرِ والكَبِيرِ، من المُسْلِمِينَ، يَقْتَضِي وُجُوبَها على اليَتِيمِ، ولأنَّه مُسْلِمٌ فوَجَبَتْ فِطرتُه كما لو كان له أبٌ.
فصل: ولا تَجِبُ على كافِرٍ حُرًّا كان أو عَبْدًا. ولا نَعْلَمُ بينهم خِلافًا في الحُرِّ البالغِ. وقال إمامُنا، ومَالِكٌ، والشَّافِعِيُّ، وأبو ثَوْرٍ: لا تَجِبُ على العَبْدِ أيضا، ولا على الصَّغِيرِ. ويُرْوَى عن عمرَ بن عبدِ العزيزِ، وعَطاءٍ، ومُجاهِدٍ، وسَعِيدِ بن
(١٤) سورة الروم ٣٠.(١) في م: "الصغير والكبير".(٢) سقط من: الأصل، ب.
