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بخش ۸ - فصل / Section 8 - Chapter (Fasl)

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و از مشایخ متصوفه بوده اند که زکات بستده اند، و کس بوده است که نستده است؛ از آن چه فقرشان به اختیار بوده است نستده اند که: «چون مال جمع نکنیم تا زکات نباید داد از ارباب دنیا هم نستانیم تایدشان علیا نباشد و از آن ما سفلی.» و آن که اندر فقر مضطر بوده اند بستده اند نه مر بایست خود را، بل آن خواسته اند تا فریضه ای از گردن برادر مسلمانی بردارند. چون نیست این بود ید علیا این بود نه آن اگر دست دهنده علیا بودی و دست ستاننده سفلی باطل بودی؛ لقوله، تعالی: «ویأخذ الصدقات (۱۰۴/التوبه)»، و بایستی تا زکات دهنده فاضل تر بودی از ستاننده و این اعتقاد عین ضلالت بود. پس ید علیا آن باشد که چیزی به حکم وجوب آن از برادر مسلمان بستاند تا بار آن ازگردن آن کس بردارد و درویشان دنیایی نی اند که ایشان عقبایی اند. اگر عقبایی بار دنیا از گردن دنیایی برنگیرد حکم فریضه بر وی لازم آید و به قیامت بدان مأخوذ گردد. پس حق تعالی مر عقبایی را به بایستکی سهل امتحان کرد تا دنیائیان بدان بار فریضه را بتوانستند گزارد، ولامحاله ید علیا ید فقرا باشد که بر موافقت حق ستاننده است؛ از آن که حق خدای بر وی واجب بود و اگر ید ستاننده سفلی بودی چنان که گروهی از اهل حشو می گویند ید پیغمبران بایستی که سفلی بودی؛ که ایشان حق خدای می بستاندند و بر غلط اند و می ندانند که به امر ستده اند و از پس پیغمبران ائمهٔ دین هم بر این بوده اند که حق بیت المال می بستده اند. و بر غلط است که آن ید سفلی ستاننده را گوید و خیر ید دهنده داند و این هر دو اصلی قوی است اندر تصوف و مضمون این محل به باب الجود و السخاء بود و من طرفی بدین پیوندم ان شاء الله. و حسبنا الله و نعم الرفیق.

English translation

Among the Sufi masters there have been those who accepted the alms-tax (zakat), and there have been those who did not accept it. Those whose poverty was by choice did not accept it, saying: 'Since we do not amass wealth so that zakat would be due upon it, we will not accept it from the worldly people either, lest their hand be the upper (superior) one and ours the lower.' And those who were compelled in their poverty accepted it—not out of their own need, but rather they intended thereby to lift an obligatory duty (fariza) from the neck of a Muslim brother. Since this was not for themselves, this was the upper hand—this, not that. If the giving hand were the upper and the receiving hand the lower, it would be void; for His words, Exalted is He: 'And He takes the alms' (al-Tawba 104). It would then necessarily follow that the giver of zakat would be superior to its receiver, and this belief is the very essence of error. So the upper hand is that which takes something, by the ruling of its being obligatory, from a Muslim brother in order to lift its burden from that person's neck; and the dervishes are not of this world, for they are people of the hereafter.

If the otherworldly one does not lift the burden of the world from the neck of the worldly one, the ruling of the obligation becomes binding upon the latter and he will be held accountable for it at the Resurrection. So God, Exalted, tested the otherworldly one with an easy requirement so that the worldly might thereby be able to discharge the burden of the obligation. Inevitably, then, the upper hand is the hand of the poor (fuqara), who receives in accordance with the right of God—since God's right was incumbent upon him. And if the receiving hand were the lower, as a group of the literalists (Hashwiyya) claim, then the hand of the prophets would have to be the lower; for they used to take God's dues—yet they (the literalists) are in error and do not know that the prophets took by [God's] command. And after the prophets, the imams of the religion were likewise, taking the dues of the public treasury (bayt al-mal). It is a mistake to say that the lower hand is the receiver's and to reckon the better one to be the giver's hand. Both of these are strong principles in Sufism, and the substance of this matter belongs to the Chapter on Generosity and Munificence (Bab al-Jud wa al-Sakha), to which I will connect in part, God willing. And Allah is sufficient for us and the best Companion.

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Updated 2026-07-20

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Humanities

Literature

Persian Literature Prerequisite Course

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