Agreed upon (30). He did not command him to supplicate. Furthermore, because that is not mandatory upon the poor recipient, the representative (na'ib) is even less so.
Section: It is permissible to pay Zakat to both the adult and the minor, whether they eat solid food or not. Ahmad said: It is permissible to give one's Zakat toward the cost of breastfeeding someone else's foundling, as the child is one of the poor. According to another report from him: It is not permissible to pay it except to one who eats solid food. Al-Marwudhi said: Abu Abd Allah (Ahmad) was of the opinion that a minor should not be given Zakat unless he eats solid food. The first view is more correct, because the minor is poor, so it is permissible to pay it to him just as it is for one who eats solid food. Furthermore, he is in need of the Zakat for the cost (31) of his breastfeeding, his clothing, and his other living expenses (32), so he is included in the general meaning of the texts. One pays the Zakat to his guardian, as the guardian collects his rights, and this is one of his rights. If he does not have a guardian, it is paid to the person who takes care of his affairs and looks after him, such as his mother or others. Ahmad explicitly stated this. The same applies to one who is insane. Harun al-Hammal said: I asked Ahmad, "How should it be done with minors?" He said, "Their guardians are to be given it." I said, "They have no guardian." He said, "Then it is given to the adult who takes care of their affairs." He granted a concession in that. Muhanna said: I asked Abu Abd Allah: "Should the insane person and the one who has lost his intellect be given from Zakat?" He said, "Yes." I said, "Who collects it for him?" He said, "His guardian." I said, "He has no guardian?" He said, "The one who looks after him." If one pays it to a discerning child, the apparent position of Ahmad is that it is sufficient. Al-Marwudhi said: I asked Ahmad, "Should I give a young orphan from the Zakat?" He said, "Yes." I said, "I am afraid he might waste it." He said, "Pay it to the one who takes care of his affairs." Al-Daraqutni reported (33) with his chain of narration from Abu Juhayfah, who said: The Messenger of Allah, peace and blessings of Allah be upon him, sent to us (34)
(30) Its transmission was previously mentioned on page 5. (31) In manuscript B: "li-ajl" (for the sake of). (32) In manuscripts A and M: "hawa'ijihi" (his needs). (33) In: The Chapter on the exhortation to pay charity and the clarification of its distribution, from the Book of Zakat. Sunan al-Daraqutni 2/136. It was also reported by al-Tirmidhi, in: The Chapter on what has been mentioned regarding charity being taken from the wealthy and returned to the poor, from the Chapters on Zakat. 'Aridat al-Ahwadhi 3/148. (34) From: manuscript B and Sunan al-Daraqutni.
عليه (٣٠). فلم يَأْمُرْهُ بالدُّعَاءِ. ولأنَّ ذلك لا يَجِبُ على الفَقِيرِ المَدْفُوعِ إليه، فالنَّائِبُ أوْلَى.
فصل: ويجوزُ دَفْعُ الزكاةِ إلى الكَبيرِ والصَّغِيرِ، سَوَاءٌ أكَلَ الطَّعامَ أو لم يَأْكُلْ. قال أحمدُ: يجوزُ أن يُعْطِيَ زكاتَه في أَجْرِ رَضَاعِ لَقِيطِ غيرِه، هو فَقِيرٌ من الفُقَرَاءِ. وعنه: لا يجوزُ دَفْعُها إلَّا إلَى مَن أكَلَ الطَّعَامَ. قال المَرُّوذِيُّ: كان أبو عبدِ اللهِ لا يَرَى أن يُعْطَى الصَّغِيرُ من الزكاةِ، إلَّا أن يَطعَمَ الطَّعَامَ. والأوَّلُ أصحُّ؛ لأنَّه فقِيرٌ، فجازَ الدَّفْعُ إليه، كالَّذي طَعِمَ، ولأنَّه يَحْتَاجُ إلى الزَّكاةِ لأجْرِ (٣١) رَضَاعِه وكُسْوَتِه وسَائِرِ مُؤْنَتِه (٣٢)، فيدْخُلُ في عُمُومِ النُّصُوصِ، ويَدْفَعُ الزكاةَ إلى وَلِيِّهِ؛ لأنَّه يَقْبِضُ حُقُوقَه، وهذا من حُقُوقِه. فإن لم يَكُنْ له وَلِيٌّ، دَفَعَها إلى مَن يُعْنَى بِأَمْرِهِ، ويَقُومُ به، من أُمّه أو غيرِها. نَصَّ عليه أحمدُ. وكذلك المَجْنُونُ، قال هارونُ الحَمَّالُ: قلتُ لأحمدَ: فكيف يُصْنَعُ بالصِّغَارِ؟ قال: يُعْطَى أولِيَاؤُهم. فقلتُ: ليس لهم وَلِيٌّ. قال: فَيُعْطَى مَن يُعْنَى بِأمْرِهِمْ من الكِبَارِ. فَرَخَّصَ في ذلك. وقال مُهَنَّا: سَألتُ أبا عبدِ اللهِ: يُعْطَى مِن الزَّكَاةِ المَجْنُونُ، والذَّاهِبُ عَقْلُهُ؟ قال: نعم. قلتُ: من يَقْبِضُها له؟ قال: وَلِيُّهُ. قلتُ: ليس له وَلِيٌّ؟ قال: الذي يَقُومُ عليه. وإن دَفَعَها إلى الصَّبِيِّ العَاقِلِ، فظاهِرُ كلامِ أحمدَ أنَّهُ يُجْزِئُه. قال المَرُّوذِيُّ: قلتُ لأحمدَ: يُعْطِي غُلَامًا يَتيمًا من الزكاةِ؟ قال: نعم. قلتُ: فإنِّي أخَافُ أن يُضَيِّعَهُ. قال: يَدْفَعُه إلى مَن يَقُومُ بِأمْرِه. وقد رَوَى الدَّارَقُطْنِيُّ (٣٣)، بإسْنَادِه عن أبي جُحَيْفَةَ، قال: بَعَثَ رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- فينا (٣٤)
(٣٠) تقدم تخريجه في صفحة ٥.(٣١) في ب: "لأجل".(٣٢) في أ، م: "حوائجه".(٣٣) في: باب الحث على إخراج الصدقة وبيان قسمتها، من كتاب الزكاة. سنن الدارقطني ٢/ ١٣٦.كما أخرجه الترمذى، في: باب ما جاء أن الصدقة تؤخذ من الأغنياء فترد في الفقراء، من أبواب الزكاة. عارضة الأحوذي ٣/ ١٤٨.(٣٤) من: ب، وسنن الدارقطني.