Ulama' termasuk Mustahiq Baitil Mal
احياء علوم الدين
ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﻣﻠﻚ اﻟﺴﻠﻄﺎﻥ ﻣﻤﺎ ﺃﺣﻴﺎﻩ ﺃﻭ اﺷﺘﺮاﻩ ﻓﻠﻪ ﺃﻥ ﻳﻌﻄﻲ ﻣﺎ ﺷﺎء ﻟﻤﻦ ﺷﺎء
ﻭﺇﻧﻤﺎ اﻟﻨﻈﺮ ﻓﻲ اﻷﻣﻮاﻝ اﻟﻀﺎﺋﻌﺔ ﻭﻣﺎﻝ اﻟﻤﺼﺎﻟﺢ ﻓﻼ ﻳﺠﻮﺯ ﺻﺮﻓﻪ ﺇﻻ ﺇﻟﻰ ﻣﻦ ﻓيه ﻣﺼﻠﺤﺔ ﻋﺎﻣﺔ ﺃﻭ ﻫﻮ ﻣﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻋﺎﺟﺰ ﻋﻦ اﻟﻜﺴﺐ ﻓﺄﻣﺎ اﻟﻐﻨﻲ اﻟﺬﻱ ﻻ ﻣﺼﻠﺤﺔ ﻓﻴﻪ ﻓﻼ ﻳﺠﻮﺯ ﺻﺮﻑ ﻣﺎﻝ ﻣﻦ ﺑﻴﺖ اﻟﻤﺎﻝ ﺇﻟﻴﻪ ﻫﺬا ﻫﻮ اﻟﺼﺤﻴﺢ ﻭﺇﻥ ﻛﺎﻥ اﻟﻌﻠﻤﺎء ﻗﺪ اﺧﺘﻠﻔﻮا ﻓيه
*ﻭﻓﻲ ﻛﻼﻡ ﻋﻤﺮ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻟﻜﻞ ﻣﺴﻠﻢ ﺣﻘﺎ ﻓﻲ ﺑﻴﺖ اﻟﻤﺎﻝ ﻟﻜﻮﻧﻪ ﻣﺴﻠﻤﺎ ﻣﻜﺜﺮا ﺟﻤﻊ اﻹﺳﻼﻡ ﻭﻟﻜﻨﻪ ﻣﻊ ﻫﺬا ﻣﺎ ﻛﺎﻥ ﻳﻘﺴﻢ اﻟﻤﺎﻝ ﻋﻠﻰ اﻟﻤﺴﻠﻤﻴﻦ ﻛﺎﻓﺔ ﺑﻞ ﻋﻠﻰ ﻣﺨﺼﻮﺻﻴﻦ ﺑﺼﻔﺎﺕ*
ﻓﺈﺫا ﺛﺒﺖ ﻫﺬا ﻓﻜﻞ ﻣﻦ ﻳﺘﻮﻟﻰ ﺃﻣﺮا ﻳﻘﻮﻡ ﺑﻪ ﺗﺘﻌﺪﻯ ﻣﺼﻠﺤﺘﻪ ﺇﻟﻰ اﻟﻤﺴﻠﻤﻴﻦ ﻭﻟﻮ اﺷﺘﻐﻞ ﺑﺎﻟﻜﺴﺐ ﻟﺘﻌﻄﻞ ﻋﻠﻴﻪ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻓﻠﻪ ﻓﻲ ﺑﻴﺖ اﻟﻤﺎﻝ ﺣﻖ اﻟﻜﻔﺎﻳﺔ
ﻭﻳﺪﺧﻞ ﻓﻴﻪ اﻟﻌﻠﻤﺎء ﻛﻠﻬﻢ ﺃﻋﻨﻲ اﻟﻌﻠﻮﻡ اﻟﺘﻲ ﺗﺘﻌﻠﻖ ﺑﻤﺼﺎﻟﺢ اﻟﺪﻳﻦ ﻣﻦ ﻋﻠﻢ اﻟﻔﻘﻪ ﻭاﻟﺤﺪﻳﺚ ﻭاﻟﺘﻔﺴﻴﺮ ﻭاﻟﻘﺮاءﺓ ﺣﺘﻰ ﻳﺪﺧﻞ ﻓﻴﻪ اﻟﻤﻌﻠﻤﻮﻥ ﻭاﻟﻤﺆﺫﻧﻮﻥ ﻭﻃﻠﺒﺔ ﻫﺬﻩ اﻟﻌﻠﻮﻡ ﺃﻳﻀﺎ ﻳﺪﺧﻠﻮﻥ ﻓﻴﻪ ﻓﺈﻧﻬﻢ ﺇﻥ ﻟﻢ ﻳﻜﻔﻮا ﻟﻢ ﻳﺘﻤﻜﻨﻮا ﻣﻦ اﻟﻄﻠﺐ
ﻭﻳﺪﺧﻞ ﻓﻴﻪ اﻟﻌﻤﺎﻝ ﻭﻫﻢ اﻟﺬﻳﻦ ﺗﺮﺗﺒﻂ ﻣﺼﺎﻟﺢ اﻟﺪﻧﻴﺎ ﺑﺄﻋﻤﺎﻟﻬﻢ ﻭﻫﻢ اﻷﺟﻨﺎﺩ اﻟﻤﺮﺗﺰﻗﺔ اﻟﺬﻳﻦ ﻳﺤﺮﺳﻮﻥ اﻟﻤﻤﻠﻜﺔ ﺑﺎﻟﺴﻴﻮﻑ ﻋﻦ ﺃﻫﻞ اﻟﻌﺪاﻭﺓ ﻭﺃﻫﻞ اﻟﺒﻐﻲ ﻭﺃﻋﺪاء اﻹﺳﻼﻡ
ﻭﻳﺪﺧﻞ ﻓﻴﻪ اﻟﻜﺘﺎﺏ ﻭاﻟﺤﺴﺎﺏ ﻭاﻟﻮﻛﻼء ﻭﻛﻞ ﻣﻦ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻲ ﺗﺮﺗﻴﺐ ﺩﻳﻮاﻥ اﻟﺨﺮاﺝ ﺃﻋﻨﻲ اﻟﻌﻤﺎﻝ ﻋﻠﻰ اﻷﻣﻮاﻝ اﻟﺤﻼﻝ ﻻ ﻋﻠﻰ اﻟﺤﺮاﻡ ﻓﺈﻥ ﻫﺬا اﻟﻤﺎﻝ ﻟﻠﻤﺼﺎﻟﺢ
ﻭاﻟﻤﺼﻠﺤﺔ ﺇﻣﺎ ﺃﻥ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺪﻳﻦ ﺃﻭ ﺑﺎﻟﺪﻧﻴﺎ ﻓﺒﺎﻟﻌﻠﻤﺎء ﺣﺮاﺳﺔ اﻟﺪﻳﻦ ﻭﺑﺎﻷﺟﻨﺎﺩ ﺣﺮاﺳﺔ اﻟﺪﻧﻴﺎ ﻭاﻟﺪﻳﻦ ﻭاﻟﻤﻠﻚ ﺗﻮﺃﻣﺎﻥ ﻓﻼ ﻳﺴﺘﻐﻨﻲ ﺃﺣﺪﻫﻤﺎ ﻋﻦ اﻵﺧﺮ
ﻭاﻟﻄﺒﻴﺐ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺮﺗﺒﻂ ﺑﻌﻠﻤﻪ ﺃﻣﺮ ﺩﻳﻨﻲ ﻭﻟﻜﻦ ﻳﺮﺗﺒﻂ ﺑﻪ ﺻﺤﺔ اﻟﺠﺴﺪ ﻭاﻟﺪﻳﻦ ﻳﺘﺒﻌﻪ ﻓﻲﺟﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻭﻟﻤﻦ ﻳﺠﺮﻱ ﻣﺠﺮاﻩ ﻓﻲ اﻟﻌﻠﻮﻡ اﻟﻤﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ ﻓﻲ ﻣﺼﻠﺤﺔ اﻷﺑﺪاﻥ ﺃﻭ ﻣﺼﻠﺤﺔ اﻟﺒﻼﺩ ﺇﺩﺭاﺭ ﻣﻦ ﻫﺬﻩ اﻷﻣﻮاﻝ ﻟﻴﺘﻔﺮﻏﻮا ﻟﻤﻌﺎﻟﺠﺔ اﻟﻤﺴﻠﻤﻴﻦ ﺃﻋﻨﻲ ﻣﻦ ﻳﻌﺎﻟﺞ ﻣﻨﻬﻢ ﺑﻐﻴﺮ ﺃﺟﺮﺓ ﻭﻟﻴﺲ ﻳﺸﺘﺮﻁ ﻓﻲ ﻫﺆﻻء اﻟﺤﺎﺟﺔ ﺑﻞ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻮا ﻣﻊ ﻣﻦ اﻟﻐﻨﻰ ﻓﺈﻥ اﻟﺨﻠﻔﺎء اﻟﺮاﺷﺪﻳﻦ ﻛﺎﻧﻮا ﻳﻌﻄﻮﻥ اﻟﻤﻬﺎﺟﺮﻳﻦ ﻭاﻷﻧﺼﺎﺭ ﻭﻟﻢ ﻳﻌﺮﻓﻮا ﺑﺎﻟﺤﺎﺟﺔ
ﻭﻟﻴﺲ ﻳﺘﻘﺪﺭ ﺃﻳﻀﺎ ﺑﻤﻘﺪاﺭ ﺑﻞ ﻫﻮ ﺇﻟﻰ اﺟﺘﻬﺎﺩ اﻹﻣﺎﻡ ﻭﻟﻪ ﺃﻥ ﻳﻮﺳﻊ ﻭﻳﻐﻨﻲ ﻭﻟﻪ ﺃﻥ ﻳﻘﺘﺼﺮ ﻋﻠﻰ اﻟﻜﻔﺎﻳﺔ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﻀﻴﻪ اﻟﺤﺎﻝ ﻭﺳﻌﺔ اﻟﻤﺎﻝ
ﻓﺪ ﺃﺧﺬ اﻟﺤﺴﻦ ﻋﻠﻴﻪ اﻟﺴﻼﻡ ﻣﻦ ﻣﻌﺎﻭﻳﺔ ﻓﻲ ﺩﻓﻌﺔ ﻭاﺣﺪﺓ ﺃﺭﺑﻌﻤﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢ
ﻭﻗﺪ ﻛﺎﻥ ﻋﻤﺮ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻳﻌﻄﻲ ﻟﺠﻤﺎﻋﺔ اﺛﻨﻲ ﻋﺸﺮ ﺃﻟﻒ ﺩﺭﻫﻢ ﻧﻘﺮﺓ ﻓﻲ اﻟﺴﻨﺔ
ﻭﺃﺛﺒﺘﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻬﺎ ﻓﻲ ﻫﺬﻩ اﻟﺠﺮﻳﺪﺓ ﻭﻟﺠﻤﺎﻋﺔ ﻋﺸﺮﺓ ﺁﻻﻑ ﻭﻟﺠﻤﺎﻋﺔ ﺳﺘﺔ ﺁﻻﻑ ﻭﻫﻜﺬا
ﻓﻬﺬا ﻣﺎﻝ ﻫﺆﻻء ﻓﻲ ﻭﺯﻉ ﻋﻠﻴﻬﻢ ﺣﺘﻰ ﻻ ﻳﺒﻘﻰ ﻣﻨﻪ ﺷﻲء
ﻓﺈﻥ ﺧﺺ ﻭاﺣﺪا ﻣﻨﻪ ﺑﻤﺎﻝ ﻛﺜﻴﺮ ﻓﻼ ﺑﺄﺱ
*ﻭﻛﺬﻟﻚ ﻟﻠﺴﻠﻄﺎﻥ ﺃﻥ ﻳﺨﺺ ﻣﻦ ﻫﺬا اﻟﻤﺎﻝ ﺫﻭﻱ اﻟﺨﺼﺎﺋﺺ ﺑﺎﻟﺨﻠﻊ ﻭاﻟﺠﻮاﺋﺰ ﻓﻘﺪ ﻛﺎﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﻓﻲ اﻟﺴﻠﻒ ﻭﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﺘﻔﺖ ﻓﻴﻪ ﺇﻟﻰ اﻟﻤﺼﻠﺤﺔ*
*ﻭﻣﻬﻤﺎ ﺧﺺ ﻋﺎﻟﻢ ﺃﻭ ﺷﺠﺎﻉ ﺑﺼﻠﺔ ﻛﺎﻥ ﻓﻴﻪ ﺑﻌﺚ ﻟﻠﻨﺎﺱ ﻭﺗﺤﺮﻳﺾ ﻋﻠﻰ اﻻﺷﺘﻐﺎﻝ ﻭاﻟﺘﺸﺒﻪ ﺑﻪ ﻓﻬﺬﻩ ﻓﺎﺋﺪﺓ اﻟﺨﻠﻊ ﻭاﻟﺼﻼﺕ ﻭﺿﺮﻭﺏ اﻟﺘﺨﺼﻴﺼﺎﺕ ﻭﻛﻞ ﺫﻟﻚ ﻣﻨﻮﻁ ﺑﺎﺟﺘﻬﺎﺩ اﻟﺴﻠﻄﺎﻥ*
ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﻣﻠﻚ اﻟﺴﻠﻄﺎﻥ ﻣﻤﺎ ﺃﺣﻴﺎﻩ ﺃﻭ اﺷﺘﺮاﻩ ﻓﻠﻪ ﺃﻥ ﻳﻌﻄﻲ ﻣﺎ ﺷﺎء ﻟﻤﻦ ﺷﺎء
ﻭﺇﻧﻤﺎ اﻟﻨﻈﺮ ﻓﻲ اﻷﻣﻮاﻝ اﻟﻀﺎﺋﻌﺔ ﻭﻣﺎﻝ اﻟﻤﺼﺎﻟﺢ ﻓﻼ ﻳﺠﻮﺯ ﺻﺮﻓﻪ ﺇﻻ ﺇﻟﻰ ﻣﻦ ﻓيه ﻣﺼﻠﺤﺔ ﻋﺎﻣﺔ ﺃﻭ ﻫﻮ ﻣﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻋﺎﺟﺰ ﻋﻦ اﻟﻜﺴﺐ ﻓﺄﻣﺎ اﻟﻐﻨﻲ اﻟﺬﻱ ﻻ ﻣﺼﻠﺤﺔ ﻓﻴﻪ ﻓﻼ ﻳﺠﻮﺯ ﺻﺮﻑ ﻣﺎﻝ ﻣﻦ ﺑﻴﺖ اﻟﻤﺎﻝ ﺇﻟﻴﻪ ﻫﺬا ﻫﻮ اﻟﺼﺤﻴﺢ ﻭﺇﻥ ﻛﺎﻥ اﻟﻌﻠﻤﺎء ﻗﺪ اﺧﺘﻠﻔﻮا ﻓيه
*ﻭﻓﻲ ﻛﻼﻡ ﻋﻤﺮ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻟﻜﻞ ﻣﺴﻠﻢ ﺣﻘﺎ ﻓﻲ ﺑﻴﺖ اﻟﻤﺎﻝ ﻟﻜﻮﻧﻪ ﻣﺴﻠﻤﺎ ﻣﻜﺜﺮا ﺟﻤﻊ اﻹﺳﻼﻡ ﻭﻟﻜﻨﻪ ﻣﻊ ﻫﺬا ﻣﺎ ﻛﺎﻥ ﻳﻘﺴﻢ اﻟﻤﺎﻝ ﻋﻠﻰ اﻟﻤﺴﻠﻤﻴﻦ ﻛﺎﻓﺔ ﺑﻞ ﻋﻠﻰ ﻣﺨﺼﻮﺻﻴﻦ ﺑﺼﻔﺎﺕ*
ﻓﺈﺫا ﺛﺒﺖ ﻫﺬا ﻓﻜﻞ ﻣﻦ ﻳﺘﻮﻟﻰ ﺃﻣﺮا ﻳﻘﻮﻡ ﺑﻪ ﺗﺘﻌﺪﻯ ﻣﺼﻠﺤﺘﻪ ﺇﻟﻰ اﻟﻤﺴﻠﻤﻴﻦ ﻭﻟﻮ اﺷﺘﻐﻞ ﺑﺎﻟﻜﺴﺐ ﻟﺘﻌﻄﻞ ﻋﻠﻴﻪ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻓﻠﻪ ﻓﻲ ﺑﻴﺖ اﻟﻤﺎﻝ ﺣﻖ اﻟﻜﻔﺎﻳﺔ
ﻭﻳﺪﺧﻞ ﻓﻴﻪ اﻟﻌﻠﻤﺎء ﻛﻠﻬﻢ ﺃﻋﻨﻲ اﻟﻌﻠﻮﻡ اﻟﺘﻲ ﺗﺘﻌﻠﻖ ﺑﻤﺼﺎﻟﺢ اﻟﺪﻳﻦ ﻣﻦ ﻋﻠﻢ اﻟﻔﻘﻪ ﻭاﻟﺤﺪﻳﺚ ﻭاﻟﺘﻔﺴﻴﺮ ﻭاﻟﻘﺮاءﺓ ﺣﺘﻰ ﻳﺪﺧﻞ ﻓﻴﻪ اﻟﻤﻌﻠﻤﻮﻥ ﻭاﻟﻤﺆﺫﻧﻮﻥ ﻭﻃﻠﺒﺔ ﻫﺬﻩ اﻟﻌﻠﻮﻡ ﺃﻳﻀﺎ ﻳﺪﺧﻠﻮﻥ ﻓﻴﻪ ﻓﺈﻧﻬﻢ ﺇﻥ ﻟﻢ ﻳﻜﻔﻮا ﻟﻢ ﻳﺘﻤﻜﻨﻮا ﻣﻦ اﻟﻄﻠﺐ
ﻭﻳﺪﺧﻞ ﻓﻴﻪ اﻟﻌﻤﺎﻝ ﻭﻫﻢ اﻟﺬﻳﻦ ﺗﺮﺗﺒﻂ ﻣﺼﺎﻟﺢ اﻟﺪﻧﻴﺎ ﺑﺄﻋﻤﺎﻟﻬﻢ ﻭﻫﻢ اﻷﺟﻨﺎﺩ اﻟﻤﺮﺗﺰﻗﺔ اﻟﺬﻳﻦ ﻳﺤﺮﺳﻮﻥ اﻟﻤﻤﻠﻜﺔ ﺑﺎﻟﺴﻴﻮﻑ ﻋﻦ ﺃﻫﻞ اﻟﻌﺪاﻭﺓ ﻭﺃﻫﻞ اﻟﺒﻐﻲ ﻭﺃﻋﺪاء اﻹﺳﻼﻡ
ﻭﻳﺪﺧﻞ ﻓﻴﻪ اﻟﻜﺘﺎﺏ ﻭاﻟﺤﺴﺎﺏ ﻭاﻟﻮﻛﻼء ﻭﻛﻞ ﻣﻦ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻓﻲ ﺗﺮﺗﻴﺐ ﺩﻳﻮاﻥ اﻟﺨﺮاﺝ ﺃﻋﻨﻲ اﻟﻌﻤﺎﻝ ﻋﻠﻰ اﻷﻣﻮاﻝ اﻟﺤﻼﻝ ﻻ ﻋﻠﻰ اﻟﺤﺮاﻡ ﻓﺈﻥ ﻫﺬا اﻟﻤﺎﻝ ﻟﻠﻤﺼﺎﻟﺢ
ﻭاﻟﻤﺼﻠﺤﺔ ﺇﻣﺎ ﺃﻥ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺪﻳﻦ ﺃﻭ ﺑﺎﻟﺪﻧﻴﺎ ﻓﺒﺎﻟﻌﻠﻤﺎء ﺣﺮاﺳﺔ اﻟﺪﻳﻦ ﻭﺑﺎﻷﺟﻨﺎﺩ ﺣﺮاﺳﺔ اﻟﺪﻧﻴﺎ ﻭاﻟﺪﻳﻦ ﻭاﻟﻤﻠﻚ ﺗﻮﺃﻣﺎﻥ ﻓﻼ ﻳﺴﺘﻐﻨﻲ ﺃﺣﺪﻫﻤﺎ ﻋﻦ اﻵﺧﺮ
ﻭاﻟﻄﺒﻴﺐ ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺮﺗﺒﻂ ﺑﻌﻠﻤﻪ ﺃﻣﺮ ﺩﻳﻨﻲ ﻭﻟﻜﻦ ﻳﺮﺗﺒﻂ ﺑﻪ ﺻﺤﺔ اﻟﺠﺴﺪ ﻭاﻟﺪﻳﻦ ﻳﺘﺒﻌﻪ ﻓﻲﺟﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻭﻟﻤﻦ ﻳﺠﺮﻱ ﻣﺠﺮاﻩ ﻓﻲ اﻟﻌﻠﻮﻡ اﻟﻤﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ ﻓﻲ ﻣﺼﻠﺤﺔ اﻷﺑﺪاﻥ ﺃﻭ ﻣﺼﻠﺤﺔ اﻟﺒﻼﺩ ﺇﺩﺭاﺭ ﻣﻦ ﻫﺬﻩ اﻷﻣﻮاﻝ ﻟﻴﺘﻔﺮﻏﻮا ﻟﻤﻌﺎﻟﺠﺔ اﻟﻤﺴﻠﻤﻴﻦ ﺃﻋﻨﻲ ﻣﻦ ﻳﻌﺎﻟﺞ ﻣﻨﻬﻢ ﺑﻐﻴﺮ ﺃﺟﺮﺓ ﻭﻟﻴﺲ ﻳﺸﺘﺮﻁ ﻓﻲ ﻫﺆﻻء اﻟﺤﺎﺟﺔ ﺑﻞ ﻳﺠﻮﺯ ﺃﻥ ﻳﻌﻄﻮا ﻣﻊ ﻣﻦ اﻟﻐﻨﻰ ﻓﺈﻥ اﻟﺨﻠﻔﺎء اﻟﺮاﺷﺪﻳﻦ ﻛﺎﻧﻮا ﻳﻌﻄﻮﻥ اﻟﻤﻬﺎﺟﺮﻳﻦ ﻭاﻷﻧﺼﺎﺭ ﻭﻟﻢ ﻳﻌﺮﻓﻮا ﺑﺎﻟﺤﺎﺟﺔ
ﻭﻟﻴﺲ ﻳﺘﻘﺪﺭ ﺃﻳﻀﺎ ﺑﻤﻘﺪاﺭ ﺑﻞ ﻫﻮ ﺇﻟﻰ اﺟﺘﻬﺎﺩ اﻹﻣﺎﻡ ﻭﻟﻪ ﺃﻥ ﻳﻮﺳﻊ ﻭﻳﻐﻨﻲ ﻭﻟﻪ ﺃﻥ ﻳﻘﺘﺼﺮ ﻋﻠﻰ اﻟﻜﻔﺎﻳﺔ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﻀﻴﻪ اﻟﺤﺎﻝ ﻭﺳﻌﺔ اﻟﻤﺎﻝ
ﻓﺪ ﺃﺧﺬ اﻟﺤﺴﻦ ﻋﻠﻴﻪ اﻟﺴﻼﻡ ﻣﻦ ﻣﻌﺎﻭﻳﺔ ﻓﻲ ﺩﻓﻌﺔ ﻭاﺣﺪﺓ ﺃﺭﺑﻌﻤﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢ
ﻭﻗﺪ ﻛﺎﻥ ﻋﻤﺮ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻳﻌﻄﻲ ﻟﺠﻤﺎﻋﺔ اﺛﻨﻲ ﻋﺸﺮ ﺃﻟﻒ ﺩﺭﻫﻢ ﻧﻘﺮﺓ ﻓﻲ اﻟﺴﻨﺔ
ﻭﺃﺛﺒﺘﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻬﺎ ﻓﻲ ﻫﺬﻩ اﻟﺠﺮﻳﺪﺓ ﻭﻟﺠﻤﺎﻋﺔ ﻋﺸﺮﺓ ﺁﻻﻑ ﻭﻟﺠﻤﺎﻋﺔ ﺳﺘﺔ ﺁﻻﻑ ﻭﻫﻜﺬا
ﻓﻬﺬا ﻣﺎﻝ ﻫﺆﻻء ﻓﻲ ﻭﺯﻉ ﻋﻠﻴﻬﻢ ﺣﺘﻰ ﻻ ﻳﺒﻘﻰ ﻣﻨﻪ ﺷﻲء
ﻓﺈﻥ ﺧﺺ ﻭاﺣﺪا ﻣﻨﻪ ﺑﻤﺎﻝ ﻛﺜﻴﺮ ﻓﻼ ﺑﺄﺱ
*ﻭﻛﺬﻟﻚ ﻟﻠﺴﻠﻄﺎﻥ ﺃﻥ ﻳﺨﺺ ﻣﻦ ﻫﺬا اﻟﻤﺎﻝ ﺫﻭﻱ اﻟﺨﺼﺎﺋﺺ ﺑﺎﻟﺨﻠﻊ ﻭاﻟﺠﻮاﺋﺰ ﻓﻘﺪ ﻛﺎﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﻓﻲ اﻟﺴﻠﻒ ﻭﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﺘﻔﺖ ﻓﻴﻪ ﺇﻟﻰ اﻟﻤﺼﻠﺤﺔ*
*ﻭﻣﻬﻤﺎ ﺧﺺ ﻋﺎﻟﻢ ﺃﻭ ﺷﺠﺎﻉ ﺑﺼﻠﺔ ﻛﺎﻥ ﻓﻴﻪ ﺑﻌﺚ ﻟﻠﻨﺎﺱ ﻭﺗﺤﺮﻳﺾ ﻋﻠﻰ اﻻﺷﺘﻐﺎﻝ ﻭاﻟﺘﺸﺒﻪ ﺑﻪ ﻓﻬﺬﻩ ﻓﺎﺋﺪﺓ اﻟﺨﻠﻊ ﻭاﻟﺼﻼﺕ ﻭﺿﺮﻭﺏ اﻟﺘﺨﺼﻴﺼﺎﺕ ﻭﻛﻞ ﺫﻟﻚ ﻣﻨﻮﻁ ﺑﺎﺟﺘﻬﺎﺩ اﻟﺴﻠﻄﺎﻥ*
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