The intended meaning of charity (Sadaqa) here is the obligatory Zakah, not other forms such as voluntary charity (sadaqat al-tatawwu'), expiations (kaffarat), vows (nudhur), and bequests (wasaya). We do not know of any disagreement among the people of knowledge that it is not permissible to disburse Zakah to anyone other than these categories, except for what was reported from Anas (3) and al-Hasan, who said: "Whatever is given for bridges and roads is a valid charity." The first opinion is more correct; this is because Allah the Almighty said: "Charities are only (innama)..." The word "innama" (only/exclusively) is for restriction; it establishes what is mentioned and negates what is besides it, because it is composed of two particles of negation and affirmation. It functions like the saying of the Almighty: "Allah is only (innama) One God" (Surah al-Nisa': 171), meaning there is no god but Allah. And His saying: "You are only (innama) a warner" (Surah al-Ra'd: 7), meaning you are nothing but a warner. And the saying of the Prophet (peace and blessings of Allah be upon him): "Loyalty (al-wala') belongs only (innama) to the one who emancipated" (6).
1086 - Issue: He said: "The poor (al-fuqara') are the infirm, the blind who have no trade—and a trade is a craft—and they do not possess fifty dirhams, nor their equivalent in gold. The needy (al-masakin) are the beggars and the non-beggars, those who have a trade, yet they do not possess fifty dirhams, nor their equivalent in gold."
The poor and the needy are two categories in Zakah, and one category in other rulings, because each of the two names applies to them. However, when the two names are combined and the two groups named are distinguished, they become distinct. Both imply need, indigence, and lack of wealth; however, the poor person is in greater need than the needy person, because (1) Allah the Almighty began with him, and one begins with the most important, then the next most important. This is the opinion of al-Shafi'i and al-Asma'i. Abu Hanifah held the view that the needy person is in greater need. This was also stated by
(3) In M: "'Ata'". And it is omitted from B. (4) Surah al-Nisa': 171. (5) Surah al-Ra'd: 7. (6) Its takhrij (authentication) was previously mentioned in 8/359. (1) Omitted from the Original and B.
والمرادُ بالصَّدَقةِ ههُنا الزكاةُ المَفْروضةُ، دونَ غيرِها من صَدَقةِ التَّطَوُّعِ والكَفَّاراتِ والنُّذُورِ والوَصَايَا. ولا نعلمُ خِلافًا بين أهلِ العلمِ فى أنَّه لا يجوزُ دَفْعُ الزّكاةِ إلى غيرِ هذه الأصنافِ، إلَّا ما رُوِىَ عن أنَسٍ (٣)، والحسنِ، أنَّهما قالا: ما أعطيت فى الجُسُورِ والطُّرُقِ، فهى صدقةٌ ماضِيَةٌ. والأوَّلُ أصحُّ؛ ذلك لأنَّ اللَّه تعالى قال: {إِنَّمَا الصَّدَقَاتُ}. و"إنَّمَا" لِلْحَصْرِ تُثْبِتُ المَذْكُورَ، وتَنْفِى ما عَدَاه؛ لأنَّها مُرَكَّبةٌ من حَرْفَىْ نَفْى وإثْباتٍ، فجَرَى مَجْرَى قولِه تعالى: {إِنَّمَا اللَّهُ إِلَهٌ وَاحِدٌ} (٤). أى لا إله إلَّا اللَّه. وقوله تعالى: {إِنَّمَا أَنْتَ مُنْذِرُ} (٥). أى ما أنْتَ إلَّا نَذِيرٌ. وقول النبىِّ -صلى اللَّه عليه وسلم-: "إنَّما الوَلَاءُ لِمَنْ أَعْتَقَ" (٦).
١٠٨٦ - مسألة؛ قال: (الفُقراءُ، وَهُمْ الزَّمْنَى، والْمَكَافِيفُ الَّذِينَ لَا حِرْفةَ لَهُمْ، والْحِرْفةُ الصِّنَاعَةُ، ولَا يَمْلكُونَ خَمْسِينَ دِرْهَمًا، ولَا قِيمَتَها من الذَّهَبِ. والْمَساكِينُ، وهُمُ السُّؤّالُ، وغَيْرُ السُّؤَّالِ، ومَنْ لَهُم الْحِرْفةُ، إلَّا أنَّهُمْ لَا يَمْلكُونَ خمْسِينَ دِرْهمًا، ولَا قِيمَتَها مِنَ الذَّهَبِ)
الفقراءُ والمساكينُ صِنْفانِ فى الزَّكاةِ، وصِنْفٌ واحدٌ فى سائرِ الأحكامِ؛ لأنَّ كلَّ واحدٍ من الاسْمَيْنِ يَنْطَلِقُ عليهما، فأمَّا إذا جُمِعَ بين الاسْمَيْنِ، ومُيِّزَ بين المُسَمَّيَيْنِ تَمَيَّزَا، وكلاهُما يُشْعِرُ بالحاجةِ والفاقةِ وعَدَمِ الغِنَى، إلَّا أَنَّ الفقيرَ أشدُّ حاجةً من المسكينِ، من قِبَلِ أَنَّ (١) اللَّه تعالى بَدَأ به، وإنَّما يَبْدَأُ بالأهَمِّ فالأهَمِّ. وبهذا قال الشَّافعىُّ، والأصْمَعِىُّ. وذَهَبَ أبو حنيفةَ إلى أنَّ المِسْكينَ أشدُّ حاجةً. وبه قال
(٣) فى م: "عطاء". وسقط من: ب.(٤) سورة النساء ١٧١.(٥) سورة الرعد ٧.(٦) تقدم تخريجه فى: ٨/ ٣٥٩.(١) سقط من: الأصل، ب.
