from Ahmad. The generality of the verse (2) requires their inclusion. Some of the Shafi'i companions said there is another opinion, which is that it is for both the rich and the poor, due to the generality of the text (3) regarding every orphan, and by analogy to the share of the kin. Also, if he had restricted it to the poor, they would have been included in the category of the indigent who are the recipients of the fourth share, and there would have been no need to mention or name them specifically. Our companions said: It is distributed among the orphans in all regions, and it is not restricted (4) to the people of that particular military campaign. The ruling regarding it is the same as the ruling for the share of the kin, and our statement concerning that has already preceded.
1081 - Issue: He said: (And the fourth fifth is for the indigent).
They are those in need, and the poor are included among them. The poor and the indigent are two categories in Zakat, but one category here and in all other rulings. Distinction between them only occurs when they are grouped together using both terms, and this does not occur except in Zakat, and we will mention them in its categories (1). Our companions said: It covers all of them in all lands, as is their statement regarding the share of the kin and the orphans, and our statement on that has already preceded.
1082 - Issue: He said: (And the fifth fifth is for the wayfarer).
We will also mention him in the categories of Sadaqah (charity). Each one of them is given an amount that will convey him to his land, because our giving to him is for the sake of need, so he is given in accordance with that. If several causes are combined in one person, such as the indigent person who is also an orphan and a wayfarer, he is entitled to [a share] for each one of them (1); for these are causes for rulings, so it is necessary that we affirm their rulings, just as if each existed individually. If he gave him [the share] due to his orphanhood and then his poverty ceased, he is not given anything for his poverty.
(2) In A: "the text". (3) In A: "the verse". (4) In M: "and restricts". (1) In B there is an addition: "if Allah wills". See what follows on 306 and after. (1) In A and M: "of them".
عن أحمدَ. وعمومُ الآية (٢) يَقْتَضِى تَعْمِيمَهم. وقال بعضُ أصحابِ الشافعىِّ: له قولٌ آخرُ، أنَّه للغَنِىِّ والفقيرِ؛ لِعُمُوم النصِّ (٣) فى كلِّ يتيمٍ، وقياسًا له على سَهْمِ ذى القُرْبَى، ولأنَّه لو خَصَّ به الفقيرَ، لكان داخلًا فى جُمْلةِ المساكينِ الذين هم أصحابُ السَّهْمِ الرابعِ، وكان يُسْتَغْنَى عن ذِكْرِهِم وتَسْمِيَتِهم. قال أصحابُنا: ويُفَرّقُ على الأَيْتَامِ فى جميعِ الأقطارِ، ولا يَخْتَصُّ (٤) به أهْلُ ذلك المَغْزَى. والقولُ فيه كالقولِ فى سَهْمِ ذى القُرْبَى. وقد تقدَّم القولُ فيه.
١٠٨١ - مسألة؛ قال: (والْخُمْسُ الرَّابِعُ لِلْمَسَاكِينِ)
وهم أهلُ الحاجةِ، ويدخلُ فيهم الفقراءُ، والفقراءُ والمساكينُ صِنْفانِ فى الزَّكَاةِ، وصِنْفٌ واحدٌ ههُنا، وفى سائرِ الأَحْكامِ، وإنَّما يَقَعُ التمييزُ بينهما إذا جُمِعَ بينهما بلَفْظَيْنِ، ولم يَرِدْ ذلك إلَّا فى الزَّكَاةِ، وسنذكُرُهم فى أصْنافِها (١). قال أصحابُنا: ويُعَمُّ بها جَمِيعُهم فى جميعِ البلادِ، كقَوْلِهم فى سهمِ ذى القُرْبَى واليَتامَى. وقد تقدَّم قولُنا فى ذلك.
١٠٨٢ - مسألة؛ قال: (والْخُمْسُ الْخَامِسُ لِابْنِ السَّبِيلِ)
وسنذكرُه أيضًا فى أصنافِ الصَّدقةِ، ويُعْطَى كلُّ واحدٍ منهم قَدْرَ ما يُوَصِّلُه إلى بَلَدِه؛ لأنَّ دَفْعَنا إليه لأَجْلِ الحاجةِ، فأُعْطِىَ بقَدْرِها. فإن اجْتَمعَ فى واحدٍ أسبابٌ، كالمِسْكينِ إذا كان يَتِيْمًا وابنَ سبيلٍ، اسْتَحَقَّ بكلِّ واحدٍ منها (١)؛ لأنَّها أسبابٌ
(٢) فى أ: "النص".(٣) فى أ: "الآية".(٤) فى م: "ويخص".(١) فى ب زيادة: "إن شاء اللَّه". انظر ما يأتى فى ٣٠٦ وما بعدها.(١) فى أ، م: "منهما".
