it for the ten is a quarter of a musinnah. It is possible that the expedited musinnah is sufficient for the whole, because the ten are dependent on the thirty regarding the obligation and the year; for were it not for his ownership of the thirty, nothing would have been obligated upon him for the ten. Thus, the increase over the nisab is divided into four categories: First, that which does not follow in obligation nor in the year, which is that acquired from a different category [then this does not] (10) allow for the advancement of its zakat before its existence and the completion of its nisab, without dispute. Second, that which follows in obligation but not in the year, which is that acquired from the same category due to an independent cause; so it is also not permissible to expedite its zakat before its existence, with disagreement on that. Third, that which follows in the year but not in the obligation, such as offspring (nitaj) and profit (ribh) if they reach a nisab; for it follows its origin in the year, so it is not permissible to expedite its zakat before its existence, like the one before it. Fourth, that which follows in both obligation and the year, which is the profit and offspring if they do not reach a nisab. This admits two views: one of them is that it is not permissible to expedite its zakat before its existence, like the one before it. The second is that it is permissible, because it is dependent upon it (11) regarding the obligation and the year, so it resembles that which is already in existence.

Section: If one expedites zakat for more than one year, there are two narrations regarding it; one of them is that it is not permissible, because no text (nass) has come regarding expediting it for more than one year. The second is that it is permissible. It was narrated from al-Hasan that he saw no harm in a man paying the zakat of his wealth before its due time for three years, because it is an advancement of it after the existence of the nisab, resembling advancing it for one year. And that for which no text has come is measured by that which has been textually established if it is in the same meaning, and we know no meaning for it (12) except that it is a presentation of wealth whose cause of obligation was found before its condition of obligation, and this is realized in presenting it for two years just as it is realized in one year. Based on this, if one has more than the nisab and expedites its zakat for two years, it is permissible. And if the amount of the nisab is like the one who has