Answer
✅Answer: Please pay close attention to the following narrations:
1 عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ مَا أَيْسَرُ مَا يَدْخُلُ بِهِ الْعَبْدُ النَّارَ قَالَ مِنْ أَكْلٍ مِنْ مَالِ الْيَتِيمِ دِرْهَماً وَ نَحْنُ الْيَتِيمُ.
📚Al-Faqih, Vol. 2, p. 41
Abu Basir said: I said to Imam Baqir (peace be upon him): What is the least thing for which a servant enters the fire? He said: Eating a dirham from the property of an orphan, and we are orphans!
2 قَالَ الصَّادِقُ إِنَّ اللَّهَ لَا إِلَهَ إِلَّا هُوَ لَمَّا حَرَّمَ عَلَيْنَا الصَّدَقَةَ أَنْزَلَ لَنَا الْخُمُسَ فَالصَّدَقَةُ عَلَيْنَا حَرَامٌ وَ الْخُمُسُ لَنَا فَرِيضَةٌ وَ الْكَرَامَةُ لَنَا حَلَالٌ.
📚Al-Faqih, Vol. 2, p. 41
Imam Sadiq (peace be upon him) said: Indeed, Allah, besides whom there is no deity worthy of worship, when He forbade obligatory charity (sadaqah) to us, He sent down khums for us, so obligatory charity (fard and wajib) is forbidden to us, and khums is an obligation for us!
3 عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ مُوسَى بْنِ جَعْفَرٍ قَالَ: قَرَأْتُ عَلَيْهِ آيَةَ الْخُمُسِ فَقَالَ مَا كَانَ لِلَّهِ فَهُوَ لِرَسُولِهِ- وَ مَا كَانَ لِرَسُولِهِ فَهُوَ لَنَا ثُمَّ قَالَ وَ اللَّهِ لَقَدْ يَسَّرَ اللَّهُ عَلَى الْمُؤْمِنِينَ أَرْزَاقَهُمْ بِخَمْسَةِ دَرَاهِمَ جَعَلُوا لِرَبِّهِمْ وَاحِداً وَ أَكَلُوا أَرْبَعَةً أَحِلَّاءَ ثُمَّ قَالَ هَذَا مِنْ حَدِيثِنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَعْمَلُ بِهِ وَ لَا يَصْبِرُ عَلَيْهِ إِلَّا مُمْتَحَنٌ قَلْبُهُ لِلْإِيمَانِ.
📚Basa'ir al-Darajat, p. 49
Imran ibn Musa said: I recited the verse of khums to Imam Kadhim (peace be upon him); so the Imam said: What is for Allah is for His Messenger, and what is for His Messenger is for us!
Then he said: By Allah, Allah has made their sustenance easy for the believers so that they set aside one dirham out of five dirhams for their Lord and eat four dirhams in a lawful manner!
Then he said: This (commanding of khums) is from our difficult and challenging hadiths that only someone whose heart has been tested for faith acts upon it and endures it!
The difficult and challenging hadith
4 عَنِ ابْنِ أَبِي نَصْرٍ قَالَ: كَتَبْتُ إِلَى أَبِي جَعْفَرٍ الْخُمُسُ أُخْرِجُهُ قَبْلَ الْمَئُونَةِ أَوْ بَعْدَ الْمَئُونَةِ فَكَتَبَ بَعْدَ الْمَئُونَةِ.
📚Al-Kafi, Vol. 1, p. 545
Ibn Abi Nasr said: I wrote a letter to Abu Ja'far (peace be upon him) asking whether I should take out khums before the expenses or after the expenses?
So the Imam wrote in reply: After the expenses (i.e., after the usual living expenses).
5 عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَحَدِهِمَا فِي قَوْلِ اللَّهِ تَعَالَى وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ قَالَ خُمُسُ اللَّهِ وَ خُمُسُ الرَّسُولِ لِلْإِمَامِ وَ خُمُسُ ذِي الْقُرْبَى لِقَرَابَةِ الرَّسُولِ وَ الْإِمَامِ وَ الْيَتَامَى يَتَامَى آلِ الرَّسُولِ وَ الْمَسَاكِينُ مِنْهُمْ وَ أَبْنَاءُ السَّبِيلِ مِنْهُمْ فَلَا يُخْرَجُ مِنْهُمْ إِلَى غَيْرِهِمْ
📚Al-Tahdhib, Vol. 4, p. 125
Imam Baqir or Imam Sadiq (peace be upon them) said about the divine saying (in Surah Al-Anfal, verse 41) which says:
'And know that whatever you gain of war-booty, a fifth of it is for Allah and for the Messenger and for the near relatives and the orphans and the needy and the wayfarer (from among them),' He said: The khums of Allah and the khums of the Messenger are for the Imam, and the khums of the near relatives is for the kin and relatives of the Messenger and the Imam, and the orphans are the orphans of the family of the Messenger, and the needy are from them (i.e., from the family of the Messenger), and the wayfarers are from them (i.e., from the family of the Messenger). So 👉khums is not taken out from these to others!👉
6 عَنْ بَعْضِ أَصْحَابِنَا رَفَعَ الْحَدِيثَ قَالَ: فَأَمَّا الْخُمُسُ فَيُقْسَمُ عَلَى سِتَّةِ أَسْهُمٍ سَهْمٌ لِلَّهِ وَ سَهْمٌ لِلرَّسُولِ وَ سَهْمٌ لِذَوِي الْقُرْبَى وَ سَهْمٌ لِلْيَتَامَى وَ سَهْمٌ لِلْمَسَاكِينِ وَ سَهْمٌ لِأَبْنَاءِ السَّبِيلِ فَالَّذِي لِلَّهِ فَلِرَسُولِ اللَّهِ فَرَسُولُ اللَّهِ أَحَقُّ بِهِ فَهُوَ لَهُ خَاصَّةً وَ الَّذِي لِلرَّسُولِ هُوَ لِذِي الْقُرْبَى وَ الْحُجَّةِ فِي زَمَانِهِ فَالنِّصْفُ لَهُ خَاصَّةً وَ النِّصْفُ لِلْيَتَامَى وَ الْمَسَاكِينِ وَ أَبْنَاءِ السَّبِيلِ مِنْ آلِ مُحَمَّدٍ الَّذِينَ لَا تَحِلُّ لَهُمُ الصَّدَقَةُ وَ لَا الزَّكَاةُ عَوَّضَهُمُ اللَّهُ مَكَانَ ذَلِكَ بِالْخُمُسِ الْحَدِيثَ.
📚Al-Tahdhib, Vol. 4, p. 126
One of the companions has raised the hadith to the (Imam) who said: ... As for khums, it is divided into six portions: A portion for Allah, a portion for the Messenger, a portion for the near relatives (who is the Imam), a portion for the orphans, a portion for the needy, and a portion for the wayfarers.
So what is for Allah is for the Messenger of Allah, and he is more deserving of it and it is exclusively for him, and what is for the Messenger, then it is for the near relatives and the Proof of his time, so half of the khums is exclusively for the Imam and the other half is for the orphans, the needy, and the wayfarers from the family of Muhammad (i.e., the Sayyids) for whom obligatory charity (sadaqah) and zakat are not permissible, and Allah has made khums for them instead!
7 عَنْ مُحَمَّدِ بْنِ زَيْدٍ قَالَ: قَدِمَ قَوْمٌ مِنْ خُرَاسَانَ عَلَى أَبِي الْحَسَنِ الرِّضَا فَسَأَلُوهُ أَنْ يَجْعَلَهُمْ فِي حِلٍّ مِنَ الْخُمُسِ فَقَالَ مَا أَمْحَلَ هَذَا تُمْحِضُونَّا الْمَوَدَّةَ بِأَلْسِنَتِكُمْ وَ تَزْوُونَ عَنَّا حَقّاً جَعَلَهُ اللَّهُ لَنَا وَ جَعَلَنَا لَهُ [و هو الخمس] لَا نَجْعَلُ لَا نَجْعَلُ لَا نَجْعَلُ لِأَحَدٍ [احدا] مِنْكُمْ فِي حِلٍّ.
📚Al-Kafi, Vol. 1, p. 548
Muhammad ibn Zayd said: A group from Khurasan came to Imam Reza (peace be upon him) and asked him to make their khums permissible for them!
The Imam said: How impossible and unattainable this matter is! You express pure love for us with your tongues and you keep away from us the right that Allah has established for us and for which He has established us, which is khums??!! We do not make it permissible for any of you! We do not make it permissible! We do not make it permissible!
8 عَنْ حَمَّادِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْعَبْدِ الصَّالِحِ فِي حَدِيثٍ طَوِيلٍ قَالَ: وَ لَهُ يَعْنِي لِلْإِمَامِ نِصْفُ الْخُمُسِ كَمَلًا وَ نِصْفُ الْخُمُسِ الْبَاقِي بَيْنَ أَهْلِ بَيْتِهِ فَسَهْمٌ لِيَتَامَاهُمْ وَ سَهْمٌ لِمَسَاكِينِهِمْ وَ سَهْمٌ لِأَبْنَاءِ سَبِيلِهِمْ يُقْسَمُ بَيْنَهُمْ عَلَى الْكِتَابِ وَ السُّنَّةِ مَا يَسْتَغْنُونَ بِهِ فِي سَنَتِهِمْ فَإِنْ فَضَلَ عَنْهُمْ شَيْ ءٌ فَهُوَ لِلْوَالِي فَإِنْ عَجَزَ أَوْ نَقَصَ عَنِ اسْتِغْنَائِهِمْ كَانَ عَلَى الْوَالِي أَنْ يُنْفِقَ مِنْ عِنْدِهِ بِقَدْرِ مَا يَسْتَغْنُونَ بِهِ وَ إِنَّمَا صَارَ عَلَيْهِ أَنْ يَمُونَهُمْ لِأَنَّ لَهُ مَا فَضَلَ عَنْهُمْ.
📚Al-Kafi, Vol. 1, p. 540
Imam Kadhim (peace be upon him) said in a long hadith: Half of the khums is completely for the Imam, and the other half of the khums is for his family (i.e., the Sayyids). So one portion is for their orphans, one portion is for their needy, and one portion is for the wayfarers among the Sayyids, which is divided among them according to the book and the sunnah to the extent that they become self-sufficient for their year.
So if something from the Sayyids' half is in excess, then it is for the ruler, i.e., the Imam, and if the Sayyids' half is insufficient to make them self-sufficient, it is the responsibility of the ruler, i.e., the Imam, to spend on them from his own to the extent that they become self-sufficient, and indeed it is the responsibility of the Imam to provide for their expenses, because what is in excess from the Sayyids is the Imam's property!
9 عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ فِي حَدِيثٍ قَالَ: لَا يَحِلُّ لِأَحَدٍ أَنْ يَشْتَرِيَ مِنَ الْخُمُسِ شَيْئاً حَتَّى يَصِلَ إِلَيْنَا حَقُّنَا.
📚Al-Kafi, Vol. 1, p. 545
Imam Baqir (peace be upon him) said in a hadith: It is not permissible for anyone to buy anything from khums until they give us our right!
10 عَنْ أَبِي الْحُسَيْنِ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِّ قَالَ كَانَ فِيمَا وَرَدَ عَلَيَّ مِنَ الشَّيْخِ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ قَدَّسَ اللَّهُ رُوحَهُ فِي جَوَابِ مَسَائِلِي إِلَى صَاحِبِ الدَّارِ وَ أَمَّا مَا سَأَلْتَ عَنْهُ مِنْ أَمْرِ مَنْ يَسْتَحِلُّ مَا فِي يَدِهِ مِنْ أَمْوَالِنَا وَ يَتَصَرَّفُ فِيهِ تَصَرُّفَهُ فِي مَالِهِ مِنْ غَيْرِ أَمْرِنَا فَمَنْ فَعَلَ ذَلِكَ فَهُوَ مَلْعُونٌ وَ نَحْنُ خُصَمَاؤُهُ فَقَدْ قَالَ النَّبِيُّ الْمُسْتَحِلُّ مِنْ عِتْرَتِي مَا حَرَّمَ اللَّهُ مَلْعُونٌ عَلَى لِسَانِي وَ لِسَانِ كُلِّ نَبِيٍّ مُجَابٍ فَمَنْ ظَلَمَنَا كَانَ مِنْ جُمْلَةِ الظَّالِمِينَ لَنَا وَ كَانَتْ لَعْنَةُ اللَّهِ عَلَيْهِ بِقَوْلِهِ عَزَّ وَ جَلَّ أَلا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ
📚Ikmal al-Din, p. 520, hadith 49
Muhammad ibn Ja'far Asadi said: Among the things that came to me on the hand of Muhammad ibn Uthman al-Amri in reply to my questions to the Lord of the House (i.e., Imam al-Zaman, peace be upon him), was this:
As for what you asked about the matter of those who consider what is in their hands from our property as permissible and dispose of it without our permission as if it were their own property, then whoever does so is cursed and we are his adversaries! The Prophet (peace be upon him and his family) has indeed said: He who makes permissible what Allah has made forbidden from my family is cursed on my tongue and the tongue of every accepted prophet, so whoever wrongs us is among those who wrong us and the curse of Allah is upon him, according to the saying of Allah, the Exalted and Glorified, who says: 'Beware, the curse of Allah is upon the wrongdoers!'
1 1 عَلِيُّ بْنُ مُوسَى بْنِ طَاوُسٍ فِي كِتَابِ الطُّرَفِ بِإِسْنَادِهِ عَنْ عِيسَى بْنِ الْمُسْتَفَادِ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ أَنَّ رَسُولَ اللّهِ قَالَ لِأَبِي ذَرٍّ وَ سَلْمَانَ وَ الْمِقْدَادِ- أَشْهِدُونِي عَلَى أَنْفُسِكُمْ بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ إِلَى أَنْ قَالَ وَ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ- وَصِيُّ مُحَمَّدٍ وَ أَمِيرُ الْمُؤْمِنِينَ ولي المؤمنين و مولاهم و أن حقه من اللّه مفروض واجب وَ أَنَّ طَاعَتَهُ طَاعَةُ اللَّهِ وَ رَسُولِهِ- وَ الْأَئِمَّةَ مِنْ وُلْدِهِ وَ أَنَّ مَوَدَّةَ أَهْلِ بَيْتِهِ مَفْرُوضَةٌ وَاجِبَةٌ عَلَى كُلِّ مُؤْمِنٍ وَ مُؤْمِنَةٍ مَعَ إِقَامِ الصَّلَاةِ لِوَقْتِهَا وَ إِخْرَاجِ الزَّكَاةِ مِنْ حِلِّهَا وَ وَضْعِهَا فِي أَهْلِهَا وَ إِخْرَاجِ الْخُمُسِ مِنْ كُلِّ مَا يَمْلِكُهُ أَحَدٌ مِنَ النَّاسِ حَتَّى يَدْفَعَهُ إِلَى وَلِيِّ الْمُؤْمِنِينَ وَ أَمِيرِهِمْ وَ مَنْ بَعْدَهُ مِنَ الْأَئِمَّةِ مِنْ وُلْدِهِ فَمَنْ عَجَزَ وَ لَمْ يَقْدِرْ إِلَّا عَلَى الْيَسِيرِ مِنَ الْمَالِ فَلْيَدْفَعْ ذَلِكَ إِلَى الضُّعَفَاءِ مِنْ أَهْلِ بَيْتِي مِنْ وُلْدِ الْأَئِمَّةِ إِلَى أَنْ قَالَ فَهَذِهِ شُرُوطُ الْإِسْلَامِ وَ مَا بَقِيَ أَكْثَرُ.
📚Al-Turf, p. 11, Al-Turfah al-Sadisah.
Imam Kadhim (peace be upon him) narrated from his father Imam Sadiq (peace be upon him) that he said: Indeed, the Messenger of Allah (peace be upon him and his family) said to Salman, Abu Dharr, and Miqdad: Bear witness for me with the testimony of 'There is no god but Allah'..... until he said: And that Ali ibn Abi Talib is the successor of Muhammad (peace be upon him and his family) and the Commander of the Faithful and the guardian and master of the believers, and indeed his right from Allah is an obligation and a duty, and indeed obedience to him is obedience to Allah and His Messenger, and also the Imams from his descendants, and indeed the love and affection of my family is an obligation and a duty for every male and female believer, along with establishing prayer at its time and taking out zakat from its places and spending it on its people and taking out khums from everything that any person owns until he pays it to the guardian of the believers and their commander and after him to the Imams from his descendants.
So whoever is unable (to deliver it to the Imam) and has only a little of the property, then he must pay it (i.e., khums) to the weak from my family from the children of the Imams (peace be upon them) (i.e., the Sayyids).... until he said: So these are the conditions of Islam, and what remains is more!
2 1 عَنْ زَيْدِ بْنِ الْحَسَنِ الْأَنْمَاطِيِّ قَالَ: سَمِعْتُ أَبَانَ بْنَ تَغْلِبَ يَسْأَلُ جَعْفَرَ بْنَ مُحَمَّدٍ عَنْ قَوْلِ اللَّهِ يَسْئَلُونَكَ عَنِ الْأَنْفالِ قُلِ الْأَنْفالُ لِلَّهِ وَ الرَّسُولِ فَاتَّقُوا اللَّهَ فِيمَنْ نَزَلَتْ قَالَ وَ اللَّهِ فِينَا نَزَلَتْ خَاصَّةً ما أشركنا فيها أحد. قُلْتُ فَإِنَّ أَبَا الْجَارُودِ رَوَى عَنْ زَيْدِ بْنِ عَلِيٍّ أَنَّهُ قَالَ الْخُمُسُ لَنَا مَا احْتَجْنَا إِلَيْهِ فَإِذَا اسْتَغْنَيْنَا عَنْهُ فَلَيْسَ لَنَا أَنْ نَبْنِيَ الدُّورَ وَ الْقُصُورَ قَالَ فَهُوَ كَمَا قَالَ زَيْدٌ إِنَّمَا سَأَلْتَ عَنِ الْأَنْفَالِ فَهِيَ لَنَا خَاصَّةً
📚Tafsir Furat al-Kufi, p. 49
Anmat said: I heard Aban ibn Taghlib asking Imam Sadiq (peace be upon him): The verse 'They ask you about the spoils of war, say the spoils of war are for Allah and the Messenger, so be mindful of Allah's duties' was revealed about whom? The Imam said: By Allah, it was revealed exclusively about us and no one shares in it with us!
I said: Abu Jarud narrated from Zayd ibn Ali that he said: Khums is for us (i.e., the children of the Imams) as long as we need it, but when we become self-sufficient, we do not have the right to build houses and palaces!
The Imam said: The matter is as he has said, but you asked me about the spoils of war (anfal), which are exclusively for us!
✅Some important points derived from the above narrations and others:
1 Khums is one of the divine obligations that is stated in verse 41 of Surah al-Anfal, among other places.
2 Khums of property, the instances of which are specified in the narrations, with the exception of a few cases, is taken out from the property after the expenses and usual spending of the person and his family, and in the time of the presence of the Prophet and the Imam, it is given to them in full.
3 Obligatory charity (sadaqah) and obligatory zakat are forbidden to the Sayyids, and khums has been made an obligation for them instead.
4 According to the above narrations, half of the khums is the property of the Imam and the other half is divided by the Imam among the orphaned, needy, and wayfaring Sayyids.
5 According to the narration of Kafi and others, after the Imam has divided the Sayyids' half among them, if there is still a need among the Sayyids, it is the responsibility of the Imam to make up for the Sayyids' shortcomings from his own until they become completely self-sufficient.
6 Considering that zakat and obligatory charities are forbidden to the Sayyids and the very severe warnings about not paying khums, abandoning the obligation of khums and leaving the poor Sayyids without support on the pretext of the Imam's occultation has no place and is a matter of severe disregard for precaution.
7 Now that we are in the time of occultation and do not have access to Imam al-Zaman (peace be upon him), to fulfill our duty and perform the obligation of khums and to be cautious in our religion, we do the same thing that the infallible Imam did with khums, meaning, according to narration 8 and others, we divide the Sayyids' half and we make up for their shortcomings from the Imam's share, which is exactly the instruction that is specified in narration 11 for someone who is unable to deliver khums to the infallible Imam.
8 Since today most people are not paying khums, and among those who do pay, many of them give khums to people other than its specified owners in the text of the Quran and the narrations, after paying the Sayyids' half to them, there are still poor, needy, and multiple needs among the Sayyids, so according to the method of the Imam himself, the Imam's share (peace be upon him) is also divided among them.
9 We must be very careful that the neglect of the poor Sayyids in our presence will cause great shame before the Messenger of Allah (peace be upon him and his family) on the Day of Resurrection, and those who have imagined that khums has become completely permissible during the occultation have no excuse for not helping the poor, needy, and orphans from the Sayyids and meeting their needs, and even if they do not believe in the necessity of giving khums, the necessity of caring for the needy and orphans of the Sayyids is established for them in the generalities of the narrations of financial rights.
1 0Those who are using khums funds from non-Sayyid needy and orphans should know that according to the above narrations and others, they have disposed of other people's property and have eaten the rights of others and will have to give a difficult account.
1 1 Also, those who, despite the practice of the infallible Imam in how to divide khums and also the instruction in the eleventh hadith, spend the Imam's share on good causes and even for the propagation of religion based on their own opinion should also know that they have changed the place of spending khums and have, with ijtihad against the clear text, created another place for spending khums and have considered their own contentment as the contentment of the Imam!
اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ
و عَجِّلْ لِوَلِیِّکَ الْفَرَجَ و الْعَافِیَةَ وَ النَّصْرَ
Salawat Sha'baniyyah