480 - Issue: He said: (It is permissible to give to a single person what is required for a group, and to a group what is required for a single person.)
As for giving the charity of a group to a single person, we know of no disagreement regarding this, for he has dispensed the charity to its rightful recipient, and is thus absolved of it, just as if he had given it to one person. As for giving the charity of a single person to a group, al-Shafi'i and those who agreed with him made it obligatory to distribute the charity among six categories, and to give the portion of each category to three individuals among them, according to what we mentioned before this. We have already mentioned the evidence for that, and also because it is a charity given to a non-specified recipient, so it is permissible to spend it on one person, like voluntary charity. This is the opinion of Malik, Abu Thawr, Ibn al-Mundhir, and the scholars of the school of opinion (Ashab al-Ra'y).
481 - Issue: He said: (And whoever pays [zakat] on behalf of a fetus, it is good. Uthman ibn Affan, may Allah be pleased with him, used to pay on behalf of a fetus.)
The school of thought holds that al-fitra (zakat al-fitr) is not obligatory for a fetus. This is the opinion of the majority of scholars. Ibn al-Mundhir said: Everyone we know of from the scholars of the major cities does not make it obligatory for a man to pay zakat al-fitr on behalf of a fetus in its mother's womb. There is another narration from Ahmad that it is obligatory for him, because he is a human being, it is valid to make a will for him, he inherits, and he thus enters into the generality of the reports, and is analogized to a born child. Our stance is that he is a fetus, so zakat does not attach to him, like the fetuses of livestock, and because the rulings of the world do not apply to him except regarding inheritance and bequests, on the condition that he is born alive. Once this is established, it is recommended to pay it on his behalf, because Uthman used to pay it on his behalf, and because it is a charity on behalf of someone for whom it is not mandatory, so it is recommended, like other voluntary charities.
(1) Omitted from (M). (2) In (M): "sadaqatahu" (his charity). (3) Previously mentioned on pages 127-129. (1) In (M): "yujibun" (they make it obligatory).
٤٨٠ - مسألة؛ قال: (ويَجُوزُ أنْ يُعْطِىَ الوَاحِدَ ما يَلْزَمُ الجَمَاعَةَ، والجَمَاعَةَ ما يَلْزَمُ الوَاحِدَ)
أمَّا (١) إعْطَاءُ الجَماعَةِ الواحِدَ فلا نَعْلَمُ فيه خِلافًا؛ لأنَّه صَرَفَ الصَّدقةَ (٢) إلى مُسْتَحِقِّها، فبَرِئَ منها، كما لو دَفَعَها إلى وَاحِدٍ؛ وأمَّا إعْطَاءُ الوَاحِدِ صَدَقَةَ الجَماعَةِ، فإنَّ الشَّافِعِىَّ ومَن وَافَقَهُ، أوْجَبُوا تَفْرِقَةَ الصَّدَقَةِ على سِتَّةِ أصْنافٍ، ودَفْعَ حِصَّةِ كُلِّ صِنْفٍ إلي ثَلَاثةٍ منهم، على ما ذَكَرْنَاهُ قبلَ هذا (٣). وقد ذَكَرْنا الدَّلِيلَ عليه، ولأنَّها صَدَقَةٌ لغيرِ مُعَيَّنٍ، فجازَ صَرْفُها إلى واحِدٍ كالتَّطَوُّعِ. وبهذا قال مالِكٌ، وأبو ثَوْرٍ، وابنُ المُنْذِرِ، وأصْحابُ الرَّأْىِ.
٤٨١ - مسألة؛ قال: (ومَنْ أَخْرَجَ عن الجَنِينِ، فحَسَنٌ. وكَانَ عُثْمَانُ ابنُ عَفَّانَ، رَضِىَ اللهُ عَنْهُ، يُخرِجُ عن الجَنِينِ)
المذهبُ أنَّ الفِطْرَةَ غيرُ وَاجِبَةٍ على الجَنِينِ. وهو قولُ أكْثَرِ أهْلِ العِلْمِ. قال ابنُ المُنْذِرِ: كُلُّ مَن نَخفَظُ عنه مِن عُلَمَاءِ الأمْصارِ لا يُوجِبُ (١) على الرَّجُلِ زَكاةَ الفِطْرِ عن الجَنِينِ فى بَطْنِ أُمِّه. وعن أحمدَ، رِوَايَةٌ أُخْرَى، أنَّها تَجِبُ عليه؛ لأنَّه آدَمِىٌّ، تَصِحُّ الوَصِيَّةُ له، وبه، ويَرِثُ فيَدْخُلُ فى عُمُومِ الأخْبَارِ، ويُقاسُ على المَوْلُودِ. ولَنا، أنَّه جَنِينٌ، فلم تَتَعَلَّق الزكاةُ به، كأجِنَّةِ البَهَائِمِ، ولأنَّه لم تَثْبُتْ له أحْكامُ الدُّنْيا إلَّا فى الإرْثِ والوَصِيَّةِ، بِشَرْطِ أن يَخْرُجَ حَيًّا. إذا ثَبَتَ هذا، فإنَّه يُسْتَحَبُّ إخْرَاجُها عنه؛ لأن عثمانَ كان يُخْرِجُها عنه، ولأنَّها صَدَقَةٌ عَمَّنْ لا تَجِبُ عليه، فكانت مُسْتَحَبَّةٌ، كسَائِرِ صَدَقَاتِ التَّطَوُّعِ.
(١) سقط من: م.(٢) فى م: "صدقته".(٣) تقدم فى صفحات ١٢٧ - ١٢٩.(١) فى م: "يوجبون".