Other Wajib Taxes
Another important religious duty is Khums. It has been prescribed as the share of the Messenger of Allah (S) and his progeny (a.s.) as they cannot accept Zakat. Anyone who withholds a single Dirham of Khums will be included among those who had usurped the rights of Āle Muhammad (a.s.) and those who had oppressed them. Anyone who denies the obligatory nature of this duty is an unbeliever as Khums is one of the principal articles of faith. The relevant Qur’anic ayat and the traditions of Ma’sūmīn (a.s.) are given below: “And know that whatever you gain, a fifth of it is for Allah and for the apostle and for the near of kin and the orphans and the needy and the wayfarer, if you believe in Allah and in that which We revealed to Our servant, or the day of distinction, the day on which the two parties met; and Allah has power over all things.” (Surah al-Anfāl 8: 41)
Imam Ja’far as-Sadiq (a.s.) says, “Since Allah has made Sadaqah Harām on us (Ahl ul-Bayt) and prescribed Khums for us, Khums is Wajib and Hadiya (gift) is permissible for us.” (Man la Yahzarul Faqih Vol. 2 page 41)
Imam Baqir (a.s.) says, “It is not permitted for anyone to purchase anything from the money on which Khums has not been paid and until our right has not reached us.” (Usūl al-Kāfi Vol. 1 page 545)
Imam (a.s.) also said, “The most difficult situation on the day of Qiyāma will be when those eligible for Khums will arise and claim their rights from those who had not paid Khums.” (al-Kāfi Vol. 1 page 546)
Widening of Sustenance, Purification of wealth, Savings for the future
A friend, businessmen of Imam Riďa (a.s.) wrote to him from far seeking permission to spend from the amount on which Khums had not been paid. Imam (a.s.) replied: “Indeed, the Almighty Allah is widely merciful and kind. And the Almighty Allah has promised rewards and good recompense for those who will obey His commands. And there is penalty for those who act in contravention of these laws. Certainly only that wealth is permitted for a person that is allowed by Allah (S.w.T.). Doubtlessly, Khums is our need and a command of our religion, a channel of sustenance of our friends and it is to be spent to protect our honours. Meaning those from whose side we are at the risk of being harmed.
So, do not avoid paying Khums to us. And as far as possible do not deprive yourself from our supplications. Indeed, Khums is a saving that will benefit you on the day of affliction and helplessness (Qiyāma). A Muslim is one who fulfils all that he had vowed with regard to servitude and obedience of the Almighty. One who accepts by his tongue but denies in the heart is not a Muslim. (Wafi – Kāfi – Tahzīb)
Hazrat Hujjat ibnul Hasan (a.t.f.s.) sent a letter to Abul Hasan Asadi through his special representative Muhammad bin Uthman. Therein he says, “In the name of Allah, the Beneficent, the Merciful. Curse of Allah and the angels and all the people be upon the one who considers permissible for himself a single Dirham from our money (wealth).”
Abul Hasan Asadi said, “I thought that those who are cursed here are those who considered any type of Imam’s property Halāl for himself. Thus by the One who sent Muhammad as a great giver of good news. I saw that the writing of the letter had disappeared and in its place the following appeared: Curse of Allah and the Angels and all the people be upon the one who takes even a Dirham without our permission from our property (rights of Sadāt).”
When does Khums become Wajib . How is it spent?
Khums is obligatory on the following seven things:
(i) Profit or gain from earning.
(ii) Minerals.
(iii) Treasure-trove
(iv) Amalgamation of Halāl wealth with Harām.
(v) Gems obtained from diving into sea.
(vi) Spoils of war.
(vii) A land which a Zimmi Kafir purchases from a Muslim.
The detailed laws for each of the above have been discussed in Tauzihul Masael. Khums should be divided into two parts. One part is for the Sadāts which should be given to a sayyid who is poor, or orphan or who has become penniless during journey.
The other portion of Khums is for Imam az-Zaman (a.s.) which should be paid to his qualified representative during Ghaibat or it should be spent in the way permitted by the representative who is fully qualified.
The book Kalematul Tayyabah has forty incidents that illustrate the benefits of helping the Sadāt and the merits of being kind to them. We shall be content to narrate one of those incidents here. The incident has been recorded in books like Arbaīn, Muntakhabul Dīn, Fazael al-Shazān, Tohfatul Ahzār and Wasīlatul Māl. It is narrated through authentic chain of narrators that Ibrahīm bin Mehran said: In Kufa I had a good-natured neighbour by the name of Abu Ja’far. Whenever a Sayyid came to him asking for something he would give it to him. If he paid for it Abu Ja’far accepted the payment, if he didn’t, however, Abu Ja’far instructed his assistants to record it in the ledger of debts under the name of ‘Ali Ibn Abi Talib (a.s.). This continued for quite some time and when his financial conditions worsened and he became poverty stricken he took out the ledgers and tried to recover his debts. If the debtors were alive he sent his servants for recovery of debt but if the person was no more or had nothing to repay, Abu Ja’far would strike out the name from his register. One day he was sitting near the entrance of his house poring over the ledgers and a Nasibi (one who is inimical to ‘Ali (a.s.) passed by and taunted Abu Ja’far. “How about your greatest debtor – ‘Ali? Did he repay your debts?” Abu Ja’far was hurt at this taunt and the same night he dreamt that the Holy Prophet (S) was sitting with Imam Hasan and Imam Husain (a.s.). The Messenger of Allah (S) asked, “Where is your father?” Amir ul-Mu’minīn ‘Ali (a.s.) replied from behind. The Prophet (S) asked him why he had not restored the debt of Abu Ja’far. ‘Ali (a.s.) said, “I have brought this for repayment.” So saying he took out a white woollen bag and gave it to Abu Ja’far. The Holy Prophet (S) told him to take it and whenever their descendants came to ask him for something he should not spurn them and added that after this there shall be no problem for him.
Abu Ja’far awoke and saw that he was holding the same bag that ‘Ali (a.s.) had given him. He shook his sleeping wife and told her to put on the light. When the bag was opened it was found to contain one thousand Ashrafis (Gold Coins). The wife said, “O Allah’s slave! Fear Allah, I hope the difficult times have not compelled you to obtain this money by cheating other traders.” “Certainly not!”, said Abu Ja’far and narrated the whole incident. Then he got out his ledger and calculated the total amount in ‘Ali Ibn ‘Ali Talib’s account. He found it to be exactly 1000 Ashrafis. Neither less nor more.
