Khums during 12 Imam period

[inocence]

Salam

Since khums has 2 portions. One for Imam and other for poor sadaat. During the period of Imams both portions of khums was given to them? Or Did the  Shias use to give them one portion and distribute the other half themselve? 

Regards 

[Muslim2010]

On 12/23/2019 at 1:07 PM, inocence said:

Salam

Since khums has 2 portions. One for Imam and other for poor sadaat. During the period of Imams both portions of khums was given to them? Or Did the  Shias use to give them one portion and distribute the other half themselve? 

Regards 

We read in the Holy Qur’an:

Know that whatever of a thing you acquire, a fifth of it is for Allah, for the Messenger, for the near relative, and the orphans and the needy and they way farer ..... (Qur’an 8:41)

Thus Khums (literally one fifth of gain) should go to six people:

1. Allah
2. His Messenger
3. The near relative of the Messenger (Ahlul-Bayt)
4. Orphan
5. needy
6. the person who has fallen away from his home-town (and has no money to comeback to his own place).

The portion of Allah goes to His Messenger to be spent for the path of Allah. After the Prophet passed away, and at the time of the first 11 Imams, the first 3 portions used to go to the Imam of Ahlul-Bayt to be spent in the path of Allah.

Now that we have no access to Imam Mahdi (عليه السلام), a religious scholar will receive the first three portions (which will be half of total Khums) who will spend it on behalf of Allah, His Messenger, and his Ahlul-Bayt in the path of Allah (like spending it on the theological schools or any other things that they feel necessary in religious matters). also, if the scholar does not have any source of income and all his effort is for the religion, he can only spend a portion of what he receives as Khums for his ordinary expenses which could provide him an average or below average lifestyle. The scholar does NOT have to be the descendants of the Prophet (S) to be entitled to receive Khums.

https://www.al-Islam.org/shiite-encyclopedia/khums-one-fifth

 

[MehrBanoo]

On 12/24/2019 at 12:37 AM, inocence said:

Salam

Since khums has 2 portions. One for Imam and other for poor sadaat. During the period of Imams both portions of khums was given to them? Or Did the  Shias use to give them one portion and distribute the other half themselve? 

Regards 

During absence  of Imam Mahdi (عليه السلام) half portion that is for Imam's parts  is Halal & Mubah . So U Can pay half portion that is for Sadaat.

according narrations from Ahlubayt in this time , half part is Halal till apearance of Imam Zaman a.j

Book : Wasael Alhshia(وسائل الشیعه) - V 9 - khums part

[Ashvazdanghe]

19 hours ago, MehrBanoo said:

half part is Halal till apearance of Imam Zaman a.j

it says that it will reach to absent viewer but doesn't mean that we can hold  & spend it for our self (it must be separated from our wealth  like as a trust that we can't use it)

[Ashvazdanghe]

19 hours ago, MehrBanoo said:

half part is Halal till apearance of Imam Zaman a.j

it says that it will reach to absent viewer but doesn't mean that we can hold  & spend it for our self (it must be separated from our wealth  like as a trust that we can't use it)

[Ron_Burgundy]

On 12/25/2019 at 3:37 AM, Muslim2010 said:

4. Orphan
5. needy
6. the person who has fallen away from his home-town (and has no money to comeback to his own place).

Quran says that we good give khums to orphans, needy and travel. So why do we limit it to Sayyid’s? Quran doesn’t say Sayyid orphans, sayid needy or sayyid traveler. 

[Ashvazdanghe]

5 hours ago, Ron_Burgundy said:

Quran says that we good give khums to orphans, needy and travel. So why do we limit it to Sayyid’s? Quran doesn’t say Sayyid orphans, sayid needy or sayyid traveler. 

Salam because paying Zakat & charity to them has been forbidden which they only can benefit from receiving Khums  which orphans & needy & traveler can be whther Sayyid or no non Sayyid which we can pay Khums to Sayyid or non Sayyid.

[Ron_Burgundy]

On 1/1/2023 at 1:46 AM, Ashvazdanghe said:

Salam because paying Zakat & charity to them has been forbidden which they only can benefit from receiving Khums  which orphans & needy & traveler can be whther Sayyid or no non Sayyid which we can pay Khums to Sayyid or non Sayyid.

I understand that we cannot pay zakat or charity to Sayyid but it doesn’t answer my question. If Quran is saying that we could pay Khums to the poor/needy, orphans, and travelers then why do we limit it to Sayyids? 

[Cool]

1 hour ago, Ron_Burgundy said:

but it doesn’t answer my question. If Quran is saying that we could pay Khums to the poor/needy, orphans, and travelers then why do we limit it to Sayyids? 

Salam!!

Lets see first what Quran says:

وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَمَا أَنْزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ 

8:41) Sahih International: And know that anything you obtain of war booty - then indeed, for Allah is one fifth of it and for the Messenger and for [his] near relatives and the orphans, the needy, and the [stranded] traveler, if you have believed in Allah and in that which We sent down to Our Servant on the day of criterion - the day when the two armies met. And Allah , over all things, is competent.

Please note that وَلِذِي الْقُرْبَىٰ in above verse means Imam of the time. While وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ are from the "Aal e Muhammad" i.e., Syed specifically. If you want to cite a hadith in confirmation of what is being said by me, here is a hadith:

الخمس من خمسة اشياء (الى ان قال) فأمّا الخمس فيقسّم على ستّة اسهم، سهم الله وسهم للرسول (صلى الله عليه وآله) وسهم لذوي القربى، وسهم لليتامى وسهم للمساكين وسهم لأبناء السبيل. فالذي لله فلرسول الله، فرسول الله احقّ به، فهو له خاصة والذي للرسول هو لذي القربى والحجّة في زمانه، فالنصف له خاصة، والنصف لليتامى والمساكين وابناء السبيل من آل محمد عليهم السلام. والذين لا تحلّ لهم الصدقة ولا الزكاة، عوّضهم الله مكان ذلك بالخمس

وسائل الشيعة، الشيخ الحر العاملي، ج9، ص514، أبواب قسمت الخمس، باب1، ح9، ط آل البيت.

Wassalam!!

[Ashvazdanghe]

14 hours ago, Ron_Burgundy said:

I understand that we cannot pay zakat or charity to Sayyid but it doesn’t answer my question. If Quran is saying that we could pay Khums to the poor/needy, orphans, and travelers then why do we limit it to Sayyids? 

Salam it has not totally limited to Sayyids which  Khums divides to two parts as "Sahme Imam" & "Sahme Sadaat" which non Sayyid  poor/needy, orphans, and travelers can receive Sahme Imam by special permision from infallible Imam of time (عليه السلام) or your Mraja as his deputy  but on the other hand "Sahm Sadaat"  only has been limited to  Sayyids .

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The reason behind sayyids' being deprived of Zakat is not to give a pretext in the hands of the opponents to say that the Prophet ((صلى الله عليه وآله وسلم)) has made his relatives dominant over public property. On the other hand, the needs of poor and indigent sayyids should be met somehow. In reality, Khums is not a privilege for sayyids but a kind of pushing them away for public good and to prevent any suspicion from coming into existence regarding them."[14]

https://www.islamquest.net/en/archive/fa986

Is it permissible to give Khums and Sahme Sadaat to poor and indigent Seyyeds without the permission of the Mujtahid?

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Grand Ayatollah Sistani: During the present time it should be given to a Mujtahid, who fulfils all conditions, or be spent for such purposes as allowed by that Mujtahid. As an obligatory precaution, that Mujtahid must be Aalam, and well versed in public affairs. As for Sahme Imam[Sadaat], it can be given to the Seyyeds themselves.[5]

correction:in english translation from Farsi /Persian  of site Sahme Sadaats has been translated as Sahme Imam

Note: Khums should be divided into two parts. One part is Sahme (share of) Imam ((عليه السلام).), and the other is Sahme Sadat. When it comes to paying Sahme Sadat, Grand jurists such as Sistani, Tabrizi ((رضي الله عنه)) and Saafi do not consider the Mujtahid's permission to be necessary; [thus, he can pay it to poor and faithful Seyyeds without obtaining their permission.]

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 Grand Ayatollah Khamenei: Khums should be given to the guardian of Muslims' affairs or to his authorized representative, and if he acts according to the fatwa of the Mujtahid whom he follows, he will be relieved of obligation.[2]

https://www.islamquest.net/en/archive/fa737

 

What is the reason behind the necessity of paying Khums and where is it spent? Why don't the Sunnis pay it?

question

Why should half of Khums be given to sayyids, and is Khums something that has been crafted and introduced by Shiites? As far as I know, there is only one verse in the Quran regarding Khums. I wonder why the Sunnis who claim to be the followers of the Holy Prophet ((صلى الله عليه وآله وسلم)) do not recognize Khums. I believe paying Khums can be very helpful in adjusting wealth and reducing class gap.

 

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Concise answer

3. The reason why half of Khums should be paid to Sayyids is because God, the Exalted, has forbidden Zakat and Sadaqa for them. Considering that there are also indigent and poor people among the Sayyids, a special budget has been allocated for them because of respect and reverence for the Prophet ((صلى الله عليه وآله وسلم)) and his family.

 

Quote

Detailed Answer

Late Allamah Muhammad Hussein Tabatabai says in his Tafsir Al-Mizan:..

As for the term "Zil-Qurba", it means close relatives, and in this verse it refers to the close relatives of the Messenger of Allah ((صلى الله عليه وآله وسلم)) or specific people of them as per the decisive narrations. [8]

 

There are also many traditions in Sunni sources according to which Khums was distributed in the time of the Holy Prophet ((صلى الله عليه وآله وسلم)), and the Prophet was fulfilling this obligation as long as he was alive. Suyuti narrates from Ibn-e Abi Shaybah and he from Jubair bin Mat'am that the latter said: "The Messenger of Allah ((صلى الله عليه وآله وسلم)) distributed the portion of Zil-Qurba among Bani Hashem and Bani Abdul Muttalib. Then Uthman bin Affan and I went to him and asked him to give our share. We said: You are giving (Khums share) to our brothers from Bani Abdul Muttalib but you are not giving us anything despite that we are at the same level with them in terms of relationship?

 

The Prophet ((صلى الله عليه وآله وسلم)) said: "They were never separated from us in (the time of ignorance) and in Islam."[9]

 

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All Sunni jurisprudential sources have discussed Khums. Some have explained the rules regarding it after Zakat and some others have mentioned Khums in their discussions concerning Jihad. Qazi Ibn-e Rushd (595 A.H.), explaining Sunni religions' opinion about Khums, says: "There is a difference of opinion among the companions (Sunnis) as to who Zil-qurba are. Some have said that Zil-Qurba refers to the descendants of Hashem and some others have said that it includes both the descendants of Hashem as well as those of Abdul Muttalib. The latter put forth Jubair bin Mat'am's report as a proof of their view.[10]

 

Quote

As for the philosophy of paying Khums and the allocation of half of it for needy sayyids, it has certain reasons of which we will point out the following:

 

1. In order for the religion of Islam and its system to be revived and promoted in society by its leader, there should be a reliable source that should meet the expenses. The Prophet of Islam ((صلى الله عليه وآله وسلم)) and after him the Infallible Imams ((عليه السلام).) and in the time of occultation, the Shiite jurists who are the successors of the Imams ((عليه السلام).) lead the Islamic society. They need to tackle the heavy expenses of helping the destitute, building mosques, equipping the army and other affairs. Thus, Khums is required to meet these expenses. The Imam ((عليه السلام).) has said: "Khums helps us implement the religion of God."[12]

 

2. Khums is a means for man's growth and perfection. He who pays Khums with the intention of complying God's order and seeking proximity to Him has fulfilled his duty and purified himself of sins.[13]

 

When it comes to allocating of half of the amount of Khums for sayyids, it should be said that Khums and Zakat are Islamic taxes aimed at redressing and remedying the financial problems of the Islamic Ummah, and at fair distribution of financial resources and boosting of the financial basis of Islamic government. "The important difference between Khums and Zakat is that the latter is considered to be a part of the public property. Hence, it is generally used for public purposes. As for Khums, it is a religious tax that belongs to Islamic government. That is to say, Khums is used to meet the needs and expenses of the Islamic administration and those on authority.

 

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The reason behind sayyids' being deprived of Zakat is not to give a pretext in the hands of the opponents to say that the Prophet ((صلى الله عليه وآله وسلم)) has made his relatives dominant over public property. On the other hand, the needs of poor and indigent sayyids should be met somehow. In reality, Khums is not a privilege for sayyids but a kind of pushing them away for public good and to prevent any suspicion from coming into existence regarding them."[14]

https://www.islamquest.net/en/archive/fa986

In the Age Occultation

One of the debated issues is how to decide on khums while the Imam (a) is in occultation? The opinion of contemporary jurists is that khums should be spent on the cases in which if the Imam (a) was present, he would utilize khums on that cases. These cases include strengthening Islam, supporting Islamic seminary, propagating Islam, constructing mosques, resolving the problems of libraries and schools, assisting the poor, and any charity and good action based on their priority and importance.^[25] There were some viewpoints about khums in the past which were not popular and widely accepted. For instance, the ideas that khums is no longer obligatory,^[26] it is obligatory to keep Imam's (a) share aside,^[27] and it is obligatory to bury khums.^[28]

The common opinion of jurists for sadat's share is to pay their share, even though some jurists think in this case khums is mubah for shi'a and it is not obligatory anymore. This notion is technically called "tahlil al-khums".^[29] Of the other jurisprudential ideas which are not preferred is to bury khums until Imam al-Mahdi (a) arrives, or the idea that khums must be kept and preserved.

https://en.wikishia.net/view/Khums

 

[Ashvazdanghe]

Addendum

Question: Where should khums be consumed and are we allowed to consume it?
Answer: As for Sadaat's share (half of khums), you can give it yourself to the poor Sadaat, and regarding the Imam's share (the other half of khums), you must get special permission to spend it on meeting the essential needs of pious believers.
3
Question: Can the share of Imam ((عليه السلام).) be spent on charitable foundations while tens of thousands of Muslims need a piece of bread and a piece of clothing to cover their bodies?
Answer: For using the Imam's (peace be upon him) share, more important things should be prioritized, and its diagnosis is left to the judgment of a learned jurist, who is well-informed about general aspects.

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Question: Is it possible to spend some of the Imam's share for consumption that the Imam ((عليه السلام).) is pleased with it without the permission of the Marja taqlid's permission?
Answer: It is not permissible to do such a thing and it is not possible to obtain the consent of the Imam (peace be upon him) in the context of consuming his share without obtaining the permission of the Marja taqlid authority with possibility of his permission interfering with the consent of the Imam.
5
Question: Is it possible to spend the share of Imam ((عليه السلام).) in a school where different sciences are taught?
Answer: Permission must be obtained on a case-by-case basis.
6
Question: The mosque in our village needs money for repair and restoration. Is it possible to spend two-thirds of the imam's share?
Answer: It requires the permission of the authority of imitation.

https://www.sistani.org/persian/qa/01084/

 

[Ashvazdanghe]

Sahmayn

 

Sahmayn (Arabic: السَهْمَیْن, lit: the “two shares”) refers to the share of Imam (a) and Sayyids' share in khums.^[1] Literally “sahm” means “share” and “benefit”.

Shia jurists believe that khums is divided into two general shares: the share of Imam (a) and the share of Sayyids:

• Sayyids’ share is given to the mujtahid or with his permission to poor or orphaned Sayyids or a Sayyid who is in travel [with not enough money to go back home].

• The Imam's share is given to the fully qualified mujtahid during the absence of the Infallible Imam (a) or with his permission to the poor Sayyids, orphaned Sayyid or Sayyids who are left in travel [with not enough money to go back home].

The Imam’s (a) share is delivered to the fully qualified mujtahid during the absence of the Infallible Imam (a) or is consumed in the way he allows.

Al-Shaykh al-Tusi in al-Mabsut, al-Shahid al-Awwal in the al-Lum'a al-Dimashqiyya and al-Shahid al-Thani in Sharh al-lum'at al-Dimashqiyya divided khums into six types based on the verse of khums and considered it an agreed view of Shi'a. Of course, these six shares also go back to two shares; three of the shares, i.e. the share of God, the share of the Prophet (s) and the share of close relatives, are for Imam (a), and the other three shares, i.e. the share of the orphans, the poor and the ones who are left in travel with not enough money to go back home, are for the relatives of the Prophet (s), which is called the share of Sayyids.

The reason for the two division of khums is based on narrations. Imam Musa b. Ja'far (a) explained khums in a narration, and considered a share for the ruler (Imam (a)) and another share for the orphans, the poor and the relatives of the Prophet (s) who are left in travel with not enough money to go back home.

https://en.wikishia.net/view/Sahmayn

Imam's Share

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Imām's Share or Sahm al-Imām (Arabic: سَهْم الإمام) is a portion of khums belonging to God, the Prophet (s) and the Imam (a)^[1][2]

Shiite jurists take three (God, the Prophet (s), and his close relatives) out of the six cases of the consumption of the khums to the Imam (a), referring to it as Imam's share.^[3] The Imam's share is also referred to as God's share, the Prophet's share, and relatives' share.^[4]

During the Occultation of the Imam (a), the Imam's share is received by Shiite authorities and is spent for the propagation and reinforcement of Islam.^[5] Some Shiite jurists believe that Imam's share during the Occultation should be spent in cases where the marja' thinks or knows that the Imam (a) would spend were he present, such as Islamic seminaries, construction of mosques, libraries, schools, and helping people in need.^[6] However, there are other views about Imam's share during the Occultation as well, such as the cancellation of its obligation, the permissibility of spending it for the Shi'as, paying it directly to sayyids in need, paying it as charity, burying it, putting it aside until the Imam (a) reappears. After citing all these views, Ayatollah Makarim comments that the view of the majority of recent and contemporary scholars is that the marja' should spend it in cases where he thinks the Imam (a) is pleased to be spent.^[7]

https://en.wikishia.net/view/Imam's_Share

Sadat's Share

The philosophy behind dedication of a share of khums to sayyids is considered to be a compensation for the prohibition of paying charity for non-sayyids to them.

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Sahm al-sādat or Share of Sayyids (Arabic: سهم السادات) is a part of khums which is given to needy sayyids (descendants of Banu Hashim).

Shi'a jurists refer to the verse of khums^[1] and consider a part of khums belonging to needy sayyids which is known as "sahm al-sadat". They interpret "orphans", "the needy" and "the traveler" in this verse, such people in descendants of Banu Hashim.^[2]

According to Muhammad Hasan al-Najafi, the author of Jawahir al-kalam, most Shi'a jurists believe that "sahm sadat" only belongs to those whose lineage reach Hashim b. 'Abd Manaf from their father's side and a person whose mother is sayyid will not have sahm sadat.^[3]

There is no agreement about the manner of paying sahm al-sadat. Most marja's believe that it should be given to the religious authority or marja' or pay to needy sayyids with his permission; however, some others do not consider the permission of mujtahid, a reqirement and believe that it can be given directly to needy sayyids.^[4]

The philosophy behind dedication of a share of khums to sayyids is considered to be a compensation for the prohibition of paying charity for non-sayyids to them.

https://en.wikishia.net/view/Sadat's_Share

for more details

https://www.sistani.org/persian/book/50/75/

http://www.imam-khomeini.ir/fa/c78_64820/استفتائات_امام_خمینی_س_/ج_4/نحوه_پرداخت_خمس_و_مصرف_آن_سؤالهای_4972ـ5080_

[Ashvazdanghe]