The Book of Gift and Bestowal (1)
931- Issue: He said: "The gift and the charity are not valid regarding that which is measured or weighed except by taking possession of it."
the totality of this is that the meanings of gift (hibah), charity (sadaqah), present (hadiyah), and bestowal (atiyyah) are closely related. All of them are transfers of ownership during one's lifetime without compensation. The term "bestowal" includes all of them, as does the term "gift." Charity and the present are distinct, for the Prophet, peace and blessings of Allah be upon him, used to eat from a present but would not eat from charity (2). He said regarding the meat that was given as charity to Barirah: "It is charity for her, and a present for us" (3). Thus, the apparent meaning is that whoever gives something [intending by it to draw closer] (4) to Allah the Exalted for the needy, it is charity. And whoever gives...
(1) This title does not appear in the original. (2) Narrated by al-Bukhari, in: Chapter on what is mentioned regarding charity for the Prophet, peace and blessings of Allah be upon him, from the Book of Zakat, and in: Chapter on accepting a gift, from the Book of Gift. Sahih al-Bukhari 2/157, 3/203. And by Muslim, in: Chapter on the Prophet's acceptance of a present and his rejection of charity, from the Book of Zakat. Sahih Muslim 2/756. And by al-Tirmidhi, in: Chapter on what has been narrated regarding the dislike of charity for the Prophet, peace and blessings of Allah be upon him, his family, and his freed slaves, from the Book of Zakat. Aridat al-Ahwadhi 3/157. And by al-Nasa'i, in: Chapter on how charity is not permissible for the Prophet, peace and blessings of Allah be upon him, from the Book of Zakat. Al-Mujtaba 5/81. And by Imam Ahmad, in: Al-Musnad 2/302, 305, 338, 406, 492, 3/490. See what has been previously documented in footnote 4/115. (3) Previously documented in 4/116. (4) In [M]: "intending by it to draw closer."
كتابُ الهِبَةِ والعَطِيَّةِ (١)
٩٣١ - مسألة؛ قال: (وَلَا تَصِحُّ الهِبَةُ والصَّدَقَةُ فِيمَا يُكَالُ أوْ يُوزَنُ إلَّا بِقَبْضِهِ)
وجملةُ ذلك أنَّ الهِبَةَ والصَّدَقَةَ والهَدِيَّةَ والعَطِيَّةَ مَعَانِيها مُتَقَارِبَةٌ، وكلُّها تَمْلِيكٌ في الحَياةِ بغيرِ عِوَضٍ، واسْمُ العَطِيّةِ شامِلٌ لِجَمِيعِها، وكذلك الهِبَةُ. والصَّدَقَةُ والهَدِيَّةُ مُتَغَايِرَان؛ فإنَّ النبيَّ -صلى اللَّه عليه وسلم- كان يَأْكُلُ الهَدِيَّةَ، ولا يَأْكُلُ الصَّدَقَةَ (٢). وقال في اللَّحْمِ الذي تُصُدِّقَ به على بَرِيرَة: "هُوَ عَلَيْهَا صَدَقَةٌ، ولَنَا هَدِيَّةٌ" (٣). فالظاهِرُ أن من أعْطَى شَيْئًا [يَنْوِى به التَّقَرُّب] (٤) إلى اللَّه تَعالى لِلْمُحْتاجِ، فهو صَدَقَةٌ. ومن دَفَعَ
(١) لم يرد هذا العنوان في: الأصل.(٢) أخرجه البخاري، في: باب ما يذكر في الصدقة للنبي -صلى اللَّه عليه وسلم-، من كتاب الزكاة، وفى: باب قبول الهبة، من كتاب الهبة. صحيح البخاري ٢/ ١٥٧، ٣/ ٢٠٣. ومسلم، في: باب قبول النبي الهدية ورده للصدقة، من كتاب الزكاة. صحيح مسلم ٢/ ٧٥٦. والترمذي، في: باب ما جاء في كراهية الصدقة للنبي -صلى اللَّه عليه وسلم- وأهل بيته ومواليه، من كتاب أبواب الزكاة. عارضة الأحوذى ٣/ ١٥٧. والنسائي، في: باب الصدقة لا تحل للنبي -صلى اللَّه عليه وسلم-، من كتاب الزكاة. المجتبى ٥/ ٨١. والإِمام أحمد، في: المسند ٢/ ٣٠٢، ٣٠٥، ٣٣٨، ٤٠٦، ٤٩٢, ٣/ ٤٩٠.وانظر ما تقدم تخريجه في حاشية ٤/ ١١٥.(٣) تقدم تخريجه في: ٤/ ١١٦.(٤) في م: "يتقرب به".
