dogs, and drink wine with it!' He replied: 'Pay it to them.' Ibn Abi Musa and Abu al-Khattab said: 'Paying Zakat to the just Imam is superior.' This is also the view of the followers of al-Shafi'i. Among those who said that it should be paid to the Imam are al-Sha'bi, Muhammad ibn Ali, Abu Razin, and al-Awza'i, because the Imam is more knowledgeable about its avenues of expenditure, and paying it to him absolves the person both outwardly and inwardly, whereas paying it to the poor person does not absolve him inwardly, due to the possibility that he is not actually deserving of it. Furthermore, paying it to the Imam settles the matter outside of the realm of disagreement, and removes suspicion from oneself. Ibn Umar used to pay his Zakat to whomever came to him from the tax collectors of Ibn al-Zubayr or Najdah al-Haruri. It has been narrated from Suhayl ibn Abi Salih, who said: 'I came to Sa'd ibn Abi Waqqas and said: I have wealth and I wish to distribute its Zakat, but these people are as you see, so what do you command me?' He said: 'Pay it to them.' Then I came to Ibn Umar, and he said the same, then I came to Abu Hurayrah, and he said the same, then I came to Abu Sa'id, and he said the same. A similar account is narrated from A'ishah, may Allah be pleased with her. Malik, Abu Hanifah, and Abu Ubayd said: 'One should not distribute manifest wealth except to the Imam, due to the saying of Allah the Exalted: "Take from their wealth a charity by which you purify them and cause them to grow" (Quran 9:103). Also, because Abu Bakr, may Allah be pleased with him, demanded it from them and fought them over it, and said: "If they had withheld from me a young she-goat that they used to pay to the Messenger of Allah, may Allah bless him and grant him peace, I would have fought them for it." The Companions agreed with him on this, and also because what the Imam is authorized to seize by virtue of his authority, it is not permissible to hand over to the one under his guardianship, just like the guardian of an orphan. Regarding this, al-Shafi'i has two positions.
(11) In B: "Sahl". He is Suhayl ibn Abi Salih Dhakwan al-Samman, an authority in Hadith. Ibn Qani' dated his death to the year 138 AH. Tahdhib al-Tahdhib 4/262-265. (12) Recorded by al-Bayhaqi in: The Chapter on the Choice of Paying it to the Governor, from the Book of Zakat, Al-Sunan al-Kubra 4/115. Also by Abd al-Razzaq in: The Chapter on the Place of Charity and Paying Charity in its Proper Places, from the Book of Zakat, Al-Musannaf 4/46. And by Ibn Abi Shaybah in: The Chapter of One Who Said that Zakat is Paid to the Sultan, from the Book of Zakat, Al-Musannaf 3/156. (13) In A and M: "wa yurwa" (and it is narrated). (14) Surah al-Tawbah: 103. (15) In the original: "alayhi" (upon him). The statement of Abu Bakr was mentioned earlier on page 5.
الكِلابَ، ويَشْرَبُونَ بها الخُمُورَ؟ ! قال: ادفَعْها إليهِم. وقال ابنُ أبى موسى، وأبو الخَطَّابِ: دَفْعُ الزكاةِ إلى الإمامِ العَادِلِ أفْضَلُ. وهو قَوْلُ أصْحابِ الشَّافِعِىِّ. ومِمَّنْ قال: يَدْفَعُها إلى الإمامِ؛ الشَّعْبِىُّ، ومحمدُ بن علىٍّ، وأبو رَزِين، والأوْزَاعِىُّ؛ لأنَّ الإمامَ أعْلَمُ بمَصَارِفِها، ودَفْعُها إليه يُبَرِّئُه ظَاهِرًا وبَاطِنًا، ودَفْعُها إلى الفَقِيرِ لا يُبَرِّئُه بَاطِنًا، لاحْتِمَالِ أنْ يكونَ غَيْرَ مُسْتَحِقٍّ لها، ولأنَّه يَخْرُجُ من الخِلافِ، وتَزُولُ عنه التُّهْمَةُ. وكان ابنُ عمرَ يَدْفَعُ زكاتَه إلَى من جَاءَهُ مِن سُعَاةِ ابن الزُّبَيْرِ، أو نَجْدَةَ الحَرُورِىِّ. وقد رُوِىَ عن سُهَيْلِ (١١) بن أبى صَالِحٍ، قال: أتَيْتُ سعدَ بن أبِى وَقَّاص، فقلتُ: عِنْدِى مَالٌ، وأُرِيدُ أنْ أُخْرِجَ زكاتَه، وهؤلاءِ القَوْمُ على ما تَرَى، فما تَأْمُرُنِى؟ قال: ادْفَعْها إليهم. فأتَيْتُ ابنَ عمرَ، فقال مثلَ ذلك، فأتَيْتُ أبا هُرَيْرَةَ، فقال مثلَ ذلك، فأتَيْتُ أبا سعيدٍ، فقال مثلَ ذلك (١٢). ورُوِىَ (١٣) نَحْوُه عن عائشةَ، رَضِىَ اللهُ عنها. وقال مَالِكٌ، وأبو حنيفةَ، وأبو عُبَيْدٍ: لا يُفَرِّقُ الأمْوَال الظَّاهِرَةَ إلَّا الإمامُ؛ لِقَوْلِ اللهِ تعالى: {خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا} (١٤). ولأنَّ أبا بكرٍ، رَضِىَ اللَّه عنه، طَالَبَهم بالزَّكاةِ، وقَاتَلَهم عليها، وقال: لَوْ مَنَعُونِى عَنَاقًا كَانُوا يُؤَدُّونَها إلَى رَسُولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- لقَاتَلْتُهُم عليها (١٥). ووَافَقَه الصَّحابَةُ علَى هذا، ولأنَّ ما لِلْإِمامِ قَبْضُهُ بِحُكْمِ الوِلايَةِ، لا يجوزُ دَفْعُه إلى المُوَلَّى عليه، كَولِىِّ اليَتِيمِ. وللشَّافِعِىِّ قَوْلَانِ
(١١) فى ب: "سهل". وهو سهيل ابن أبى صالح ذكوان السمان، ثبت فى الحديث، أرخ ابن قانع وفاته سنة ثمان وثلاثين ومائة. تهذيب التهذيب ٤/ ٢٦٢ - ٢٦٥.(١٢) أخرجه البيهقى، فى: باب الاختيار فى دفعها إلى الوالى، من كتاب الزكاة. السنن الكبرى ٤/ ١١٥. وعبد الرزاق، فى: باب موضع الصدقة ودفع الصدقة فى مواضعها، من كتاب الزكاة. المصنف ٤/ ٤٦. وابن أبى شيبة، فى: باب من قال تدفع الزكاة إلى السلطان، من كتاب الزكاة. المصنف ٣/ ١٥٦.(١٣) فى أ، م: "ويروى".(١٤) سورة التوبة ١٠٣.(١٥) فى الأصل: "عليه".وتقدم كلام أبى بكر فى صفحة ٥.
