Berpijak pada pendapat yang
memperbolehkan pembayaran
zakat fitrah dengan uang (yakni
hanya Hanafiyah) maka menurut
kalangan ini, mengenai kadar
uang yang dikeluarkan adalah
disesuaikan nilai / harga bahan-
bahan makanan yang manshush
(disebutkan secara eksplisit
dalam hadis) sebagai zakat
fitrah, yakni
1 sha’ tamr / kurma, atau
1 sha’ gandum sya’ir, atau
½ sha’ zabib / anggur, atau
½ sha’ gandum burr

Yang kesemuanya mengacu
pada nilai harga saat mulai
terkena beban kewajiban
(waqtul wujub).
Referensi :
Al-Majmu’ Syarh al-Muhadzdzab
Imam nawawi VI/113
Tarsyih al-Mustafîdîn, 154
Al-Mughni li Ibn Qudâmah II/357
Radd al-Mukhtâr II/286
Al-Mausu’ah al-Fiqhiyyah XX/243
Al-Inâyah Syarh al-Hidâyah
III/245
Al-Fiqh al-Islâmi wa Adillatuh
II/909


ﺍﻟﻤﺠﻤﻮﻉ ﺍﻟﺠﺰﺀ ﺍﻟﺴﺎﺩﺱ
ﺹ113 :

( ﻣﺴﺄﻟﺔ ( ﻻ ﺗﺠﺰﺉ
ﺍﻟﻘﻴﻤﺔ ﻓﻲ ﺍﻟﻔﻄﺮﺓ
ﻋﻨﺪﻧﺎ . ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ
ﻭﺃﺣﻤﺪ ﻭﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ .
ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻳﺠﻮﺯ
ﺣﻜﺎﻩ ﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ ﻋﻦ
ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻋﻤﺮ
ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﺍﻟﺜﻮﺭﻱ
ﻗﺎﻝ ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ ﻭﺃﺑﻮ
ﺛﻮﺭ ﻻ ﺗﺠﺰﺉ ﺇﻻ ﻋﻨﺪ
ﺍﻟﻀﺮﻭﺭﺓ .
ﺗﺮﺷﻴﺢ ﺍﻟﻤﺴﺘﻔﻴﺪﻳﻦ ﺹ:
154

ﻓﺎﺋﺪﺓ: ﻻ ﻳﺠﻮﺯ ﻓﻰ
ﻣﺬﻫﺐ ﺍﻻﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻰ
ﺭﺣﻤﻪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺍﺧﺮﺍﺝ
ﺍﻟﻌﺮﺽ ﻋﻦ ﺍﻟﻘﻴﻤﺔ ﻓﻤﻦ
ﺍﺭﺍﺩ ﺍﺧﺮﺍﺟﻪ ﻋﻨﻬﺎ ﻗﻠﺪ
ﻏﻴﺮﻩ ﻣﻤﻦ ﻳﺮﻯ ﺍﻟﺠﻮﺍﺯ
ﻛﻤﺎ ﺍﻓﺘﻰ ﺍﺑﻦ ﺣﺠﺮ
ﻭﻏﻴﺮﻩ ﺑﺠﻮﺍﺯ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻰ
ﺫﻟﻚ ﻗﺎﻝ ﺍﺑﻦ ﺯﻳﺎﺩ ﻓﻰ
ﻓﺘﺎﻭﻳﻪ ﺃﻓﺘﻰ ﺍﻟﺒﻠﻘﻴﻨﻰ
ﺑﺠﻮﺍﺯ ﺍﺧﺮﺍﺝ ﺍﻟﻔﻠﻮﺱ
ﺍﻟﺠﺪﺩ ﺍﻟﻤﺴﻤﺎﺓ ﺑﺎﻟﻤﻨﺎﻗﻴﺮ
ﻓﻰ ﺯﻛﺎﺓ ﺍﻟﻨﻘﺪ ﻭﺍﻟﺘﺠﺎﺭﺓ
ﻭﻗﺎﻝ ﺍﻧﻪ ﺍﻟﺬﻯ ﺍﻋﺘﻘﺪﻩ
ﻭﺑﻪ ﺃﻋﻤﻞ ﻭﺍﻥ ﻛﺎﻥ
ﻣﺨﺎﻟﻔﺎ ﻟﻤﺬﻫﺐ
ﺍﻟﺸﺎﻓﻌﻰ ﻭﺍﻟﻔﻠﻮﺱ ﺍﻧﻔﻊ
ﻟﻠﻤﺴﺘﺤﻘﻴﻦ ﻭﺃﺳﻬﻞ
ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﻏﺶ ﻛﻤﺎ ﻓﻰ
ﺍﻟﻔﻀﺔ ﺍﻟﻤﻐﺸﻮﺷﺔ
ﻭﻳﺘﻀﺮﺭ ﺍﻟﻤﺴﺘﺤﻖ ﺍﺫﺍ
ﻭﺭﺩﺕ ﻋﻠﻴﻪ ﻭﻻ ﻳﺠﺪ ﻟﻬﺎ
ﺑﺪﻻ ﺍﻫـ ﻭﻳﺴﻊ ﺍﻟﻤﻘﻠﺪ
ﺗﻘﻠﻴﺪﻩ ﻻﻧﻪ ﻣﻦ ﺍﻫﻞ
ﺍﻟﺘﺨﺮﻳﺞ ﻭﺍﻟﺘﺮﺟﻴﺢ ﻻ
ﺳﻴﻤﺎ ﺍﺫﺍ ﺭﺍﺟﺖ ﺍﻟﻔﻠﻮﺱ
ﻭﻛﺜﺮ ﺭﻏﺒﺔ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ

ﻭﻗﺪ ﺳﻠﻒ ﺍﻟﺒﻠﻘﻴﻨﻰ ﻓﻰ
ﺫﻟﻚ ﺍﻟﺒﺨﺎﺭﻯ ﻭﻫﻮ ﻣﻌﺪﻭﺩ
ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﺎﻧﻪ ﻗﺎﻝ
ﻓﻰ ﺻﺤﻴﺤﻪ ﺑﺎﺏ ﺍﻟﻌﺮﺽ
ﻓﻰ ﺍﻟﺰﻛﺎﺓ ﻭﻗﺎﻝ ﻃﺎﻭﺱ
ﻗﺎﻝ ﻣﻌﺎﺫ ﻷﻫﻞ ﺍﻟﻴﻤﻦ
ﺃﺋﺘﻮﻧﻰ ﺑﻌﺮﺽ ﺛﻴﺎﺏ
ﺧﻤﻴﺺ ﺍﻭ ﻟﺒﻴﺲ ﻓﻰ
ﺍﻟﺼﺪﻗﺔ ﻣﻜﺎﻥ ﺍﻟﺸﻌﻴﺮ
ﻭﺍﻟﺬﺭﺓ ﺃﻫﻮﻥ ﻋﻠﻴﻜﻢ
ﻭﺧﻴﺮ ﻷﺻﺤﺎﺏ ﺍﻟﻨﺒﻰ
ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﺑﺎﻟﻤﺪﻳﻨﺔ ﺍﻫـ

ﺍﻟﻤﻐﻨﻲ ﻻﺑﻦ ﻗﺪﺍﻣﺔ
ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ ﺹ357 :
( 1966 ) ﻣﺴﺄﻟﺔ : ﻗﺎﻝ :
) ﻭﻣﻦ ﺃﻋﻄﻰ ﺍﻟﻘﻴﻤﺔ ﻟﻢ
ﺗﺠﺰﺋﻪ ( ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻗﻴﻞ
ﻷﺣﻤﺪ ﻭﺃﻧﺎ ﺃﺳﻤﻊ ﺃﻋﻄﻲ
ﺩﺭﺍﻫﻢ ﻳﻌﻨﻲ ﻓﻲ ﺻﺪﻗﺔ
ﺍﻟﻔﻄﺮ ﻗﺎﻝ ﺃﺧﺎﻑ ﺃﻥ ﻻ
ﻳﺠﺰﺋﻪ ﺧﻼﻑ ﺳﻨﺔ ﺭﺳﻮﻝ
ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ . ﻭﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻟﺐ ,
ﻗﺎﻝ ﻟﻲ ﺃﺣﻤﺪ ﻻ ﻳﻌﻄﻲ
ﻗﻴﻤﺘﻪ , ﻗﻴﻞ ﻟﻪ : ﻗﻮﻡ
ﻳﻘﻮﻟﻮﻥ , ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ
ﺍﻟﻌﺰﻳﺰ ﻛﺎﻥ ﻳﺄﺧﺬ
ﺑﺎﻟﻘﻴﻤﺔ , ﻗﺎﻝ ﻳﺪﻋﻮﻥ
ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ
ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻳﻘﻮﻟﻮﻥ
ﻗﺎﻝ ﻓﻼﻥ , ﻗﺎﻝ ﺍﺑﻦ
ﻋﻤﺮ : ﻓﺮﺽ ﺭﺳﻮﻝ ﺍﻟﻠﻪ
ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .
ﻭﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ “ﺃﻃﻴﻌﻮﺍ
ﺍﻟﻠﻪ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ.”
ﻭﻗﺎﻝ ﻗﻮﻡ ﻳﺮﺩﻭﻥ ﺍﻟﺴﻨﻦ
ﻗﺎﻝ ﻓﻼﻥ ﻗﺎﻝ ﻓﻼﻥ .
ﻭﻇﺎﻫﺮ ﻣﺬﻫﺒﻪ ﺃﻧﻪ ﻻ
ﻳﺠﺰﺋﻪ ﺇﺧﺮﺍﺝ ﺍﻟﻘﻴﻤﺔ ﻓﻲ
ﺷﻲﺀ ﻣﻦ ﺍﻟﺰﻛﻮﺍﺕ . ﻭﺑﻪ
ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ
ﻭﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ
ﻳﺠﻮﺯ . ﻭﻗﺪ ﺭﻭﻱ ﺫﻟﻚ ﻋﻦ
ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ
ﻭﺍﻟﺤﺴﻦ ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ
ﺃﺣﻤﺪ ﻣﺜﻞ ﻗﻮﻟﻬﻢ ﻓﻴﻤﺎ
ﻋﺪﺍ ﺍﻟﻔﻄﺮﺓ .
ﺭﺩ ﺍﻟﻤﺨﺘﺎﺭ ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻧﻲ
ﺹ 286 :

( ﻭﺟﺎﺯ ﺩﻓﻊ ﺍﻟﻘﻴﻤﺔ ﻓﻲ
ﺯﻛﺎﺓ ﻭﻋﺸﺮ ﻭﺧﺮﺍﺝ
ﻭﻓﻄﺮﺓ ﻭﻧﺬﺭ ﻭﻛﻔﺎﺭﺓ ﻏﻴﺮ
ﺍﻹﻋﺘﺎﻕ ( ﻭﺗﻌﺘﺒﺮ ﺍﻟﻘﻴﻤﺔ
ﻳﻮﻡ ﺍﻟﻮﺟﻮﺏ ﻭﻗﺎﻻ ﻳﻮﻡ
ﺍﻷﺩﺍﺀ . ﻭﻓﻲ ﺍﻟﺴﻮﺍﺋﻢ ﻳﻮﻡ
ﺍﻷﺩﺍﺀ ﺇﺟﻤﺎﻋﺎ ﻭﻫﻮ ﺍﻷﺻﺢ
ﻭﻳﻘﻮﻡ ﻓﻲ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ
ﺍﻟﻤﺎﻝ ﻓﻴﻪ ﻭﻟﻮ ﻓﻲ ﻣﻔﺎﺯﺓ
ﻓﻔﻲ ﺃﻗﺮﺏ ﺍﻷﻣﺼﺎﺭ ﺇﻟﻴﻪ
ﻓﺘﺢ .
ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ
ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ
ﺹ243 :
( ﻧﻮﻉ ﺍﻟﻮﺍﺟﺐ – 12 : (
ﺫﻫﺐ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﺃﻧﻪ
ﻳﺠﺰﺉ ﺇﺧﺮﺍﺝ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ
ﺍﻟﻘﻴﻤﺔ ﻣﻦ ﺍﻟﻨﻘﻮﺩ ﻭﻫﻮ
ﺍﻷﻓﻀﻞ ﺃﻭ ﺍﻟﻌﺮﻭﺽ ﻟﻜﻦ
ﺇﻥ ﺃﺧﺮﺝ ﻣﻦ ﺍﻟﺒﺮ ﺃﻭ
ﺩﻗﻴﻘﻪ ﺃﻭ ﺳﻮﻳﻘﻪ ﺃﺟﺰﺃﻩ
ﻧﺼﻒ ﺻﺎﻉ ﻭﺇﻥ ﺃﺧﺮﺝ ﻣﻦ
ﺍﻟﺸﻌﻴﺮ ﺃﻭ ﺍﻟﺘﻤﺮ ﺃﻭ ﺍﻟﺰﺑﻴﺐ
ﻓﺼﺎﻉ ﻟﻤﺎ ﺭﻭﻯ ﺍﺑﻦ ﻋﻤﺮ
ﺭﺿﻲ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻨﻬﻤﺎ
ﻗﺎﻝ “ﻛﺎﻥ ﺍﻟﻨﺎﺱ
ﻳﺨﺮﺟﻮﻥ ﻋﻠﻰ ﻋﻬﺪ
ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﺎﻋﺎ ﻣﻦ
ﺷﻌﻴﺮ ﺃﻭ ﺗﻤﺮ ﺃﻭ ﺳﻠﺖ ﺃﻭ
ﺯﺑﻴﺐ” ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ ﻓﻠﻤﺎ
ﻛﺎﻥ ﻋﻤﺮ ﻭﻛﺜﺮﺕ ﺍﻟﺤﻨﻄﺔ
ﺟﻌﻞ ﻋﻤﺮ ﻧﺼﻒ ﺻﺎﻉ
ﺣﻨﻄﺔ ﻣﻜﺎﻥ ﺻﺎﻉ ﻣﻦ
ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ . ﺛﻢ ﻗﺎﻝ
ﺍﻟﺤﻨﻔﻴﺔ : ﻣﺎ ﺳﻮﻯ ﻫﺬﻩ
ﺍﻷﺷﻴﺎﺀ ﺍﻷﺭﺑﻌﺔ
ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﻣﻦ
ﺍﻟﺤﺒﻮﺏ ﻛﺎﻟﻌﺪﺱ ﻭﺍﻷﺭﺯ
ﺃﻭ ﻏﻴﺮ ﺍﻟﺤﺒﻮﺏ ﻛﺎﻟﻠﺒﻦ
ﻭﺍﻟﺠﺒﻦ ﻭﺍﻟﻠﺤﻢ
ﻭﺍﻟﻌﺮﻭﺽ ﻓﺘﻌﺘﺒﺮ ﻗﻴﻤﺘﻪ
ﺑﻘﻴﻤﺔ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻤﻨﺼﻮﺹ
ﻋﻠﻴﻬﺎ ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻤﺘﺼﺪﻕ
ﺃﻥ ﻳﺨﺮﺝ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ
ﻣﻦ ﺍﻟﻌﺪﺱ ﻣﺜﻼ ﻓﻴﻘﻮﻡ
ﻧﺼﻒ ﺻﺎﻉ ﻣﻦ ﺑﺮ ﻓﺈﺫﺍ
ﻛﺎﻧﺖ ﻗﻴﻤﺔ ﻧﺼﻒ ﺍﻟﺼﺎﻉ
ﺛﻤﺎﻧﻴﺔ ﻗﺮﻭﺵ ﻣﺜﻼ ﺃﺧﺮﺝ
ﻣﻦ ﺍﻟﻌﺪﺱ ﻣﺎ ﻗﻴﻤﺘﻪ
ﺛﻤﺎﻧﻴﺔ ﻗﺮﻭﺵ ﻣﺜﻼ ﻭﻣﻦ
ﺍﻷﺭﺯ ﻭﺍﻟﻠﺒﻦ ﻭﺍﻟﺠﺒﻦ ﻭﻏﻴﺮ
ﺫﻟﻚ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺘﻲ ﻟﻢ
ﻳﻨﺺ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺎﺭﻉ ﻳﺨﺮﺝ
ﻣﻦ ﺍﻟﻌﺪﺱ ﻣﺎ ﻳﻌﺎﺩﻝ
ﻗﻴﻤﺘﻪ . ﻭﺫﻫﺐ ﺍﻟﻤﺎﻟﻜﻴﺔ ,
ﺇﻟﻰ ﺃﻧﻪ ﻳﺨﺮﺝ ﻣﻦ ﻏﺎﻟﺐ
ﻗﻮﺕ ﺍﻟﺒﻠﺪ ﻛﺎﻟﻌﺪﺱ
ﻭﺍﻷﺭﺯ ﻭﺍﻟﻔﻮﻝ ﻭﺍﻟﻘﻤﺢ
ﻭﺍﻟﺸﻌﻴﺮ ﻭﺍﻟﺴﻠﺖ ﻭﺍﻟﺘﻤﺮ
ﻭﺍﻷﻗﻂ ﻭﺍﻟﺪﺧﻦ . ﻭﻣﺎ ﻋﺪﺍ
ﺫﻟﻚ ﻻ ﻳﺠﺰﺉ ﺇﻻ ﺇﺫﺍ ﺍﻗﺘﺎﺗﻪ
ﺍﻟﻨﺎﺱ ﻭﺗﺮﻛﻮﺍ ﺍﻷﻧﻮﺍﻉ
ﺍﻟﺴﺎﺑﻘﺔ ﻭﻻ ﻳﺠﻮﺯ ﺍﻹﺧﺮﺍﺝ
ﻣﻦ ﻏﻴﺮ ﺍﻟﻐﺎﻟﺐ ﺇﻻ ﺇﺫﺍ
ﻛﺎﻥ ﺃﻓﻀﻞ ﺑﺄﻥ ﺍﻗﺘﺎﺕ
ﺍﻟﻨﺎﺱ ﺍﻟﺬﺭﺓ ﻓﺄﺧﺮﺝ
ﻗﻤﺤﺎ . ﻭﺇﺫﺍ ﺃﺧﺮﺝ ﻣﻦ
ﺍﻟﻠﺤﻢ ﺍﻋﺘﺒﺮ ﺍﻟﺸﺒﻊ ﻓﺈﺫﺍ
ﻛﺎﻥ ﺍﻟﺼﺎﻉ ﻣﻦ ﺍﻟﺒﺮ
ﻳﻜﻔﻲ ﺍﺛﻨﻴﻦ ﺇﺫﺍ ﺧﺒﺰ ﺃﺧﺮﺝ
ﻣﻦ ﺍﻟﻠﺤﻢ ﻣﺎ ﻳﺸﺒﻊ
ﺍﺛﻨﻴﻦ .
ﺍﻟﻌﻨﺎﻳﺔ ﺷﺮﺡ ﺍﻟﻬﺪﺍﻳﺔ
ﺍﻟﺠﺰﺀ ﺍﻟﺜﺎﻟﺚ ﺹ 245

ﻭﺍﻷﺻﻞ ﺃﻥ ﻣﺎ ﻫﻮ
ﻣﻨﺼﻮﺹ ﻋﻠﻴﻪ ﻻ ﺗﻌﺘﺒﺮ
ﻓﻴﻪ ﺍﻟﻘﻴﻤﺔ ﺣﺘﻰ ﻟﻮ ﺃﺩﻯ
ﻧﺼﻒ ﺻﺎﻉ ﻣﻦ ﺗﻤﺮ ﺗﺒﻠﻎ
ﻗﻴﻤﺘﻪ ﻗﻴﻤﺔ ﻧﺼﻒ ﺻﺎﻉ
ﻣﻦ ﺑﺮ ﺃﻭ ﺃﻛﺜﺮ ﻟﻢ ﻳﺠﺰ ﻷﻥ
ﻓﻲ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﻴﻤﺔ ﺇﺑﻄﺎﻝ
ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻤﻨﺼﻮﺹ ﻋﻠﻴﻪ
ﻓﻲ ﺍﻟﻤﺆﺩﻯ ﻭﻫﻮ ﻻ ﻳﺠﻮﺯ

ﻓﺄﻣﺎ ﻣﺎ ﻟﻴﺲ ﺑﻤﻨﺼﻮﺹ
ﻋﻠﻴﻪ ﻓﺈﻧﻪ ﻳﻠﺤﻖ
ﺑﺎﻟﻨﺼﻮﺹ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻘﻴﻤﺔ
ﺇﺫ ﻟﻴﺲ ﻓﻴﻪ ﺇﺑﻄﺎﻝ ﺫﻟﻚ
) ﺛﻢ ﻳﻌﺘﺒﺮ ﻧﺼﻒ ﺻﺎﻉ
ﻣﻦ ﺑﺮ ﻭﺯﻧﺎ ﻓﻴﻤﺎ ﺭﻭﻯ ﺃﺑﻮ
ﻳﻮﺳﻒ ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ
ﺭﺣﻤﻪ ﺍﻟﻠﻪ ( ﻷﻥ ﺍﻟﻌﻠﻤﺎﺀ
ﻟﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﻣﻘﺪﺍﺭ
ﺍﻟﺼﺎﻉ ﺃﻧﻪ ﺛﻤﺎﻧﻴﺔ ﺃﺭﻃﺎﻝ
ﺃﻭ ﺧﻤﺴﺔ ﺃﺭﻃﺎﻝ ﻭﺛﻠﺚ
ﺭﻃﻞ ﻓﻘﺪ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ
ﺍﻟﺘﻘﺪﻳﺮ ﺑﻤﺎ ﻳﻌﺪﻝ ﺑﺎﻟﻮﺯﻥ
ﻭﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ
ﺍﻟﻮﺯﻥ ﻓﻴﻪ ﻭﺭﻭﻯ ﺍﺑﻦ
ﺭﺳﺘﻢ ﻋﻦ ﻣﺤﻤﺪ ﻛﻴﻼ
ﻗﺎﻝ ﻗﻠﺖ ﻟﻪ : ﻟﻮ ﻭﺯﻥ
ﺍﻟﺮﺟﻞ ﻣﻨﻮﻳﻦ ﻣﻦ ﺍﻟﺤﻨﻄﺔ
ﻭﺃﻋﻄﺎﻫﻤﺎ ﺍﻟﻔﻘﻴﺮ ﻫﻞ
ﻳﺠﻮﺯ ﻣﻦ ﺻﺪﻗﺘﻪ ﻓﻘﺎﻝ :

ﻻ ﻓﻘﺪ ﺗﻜﻮﻥ ﺍﻟﺤﻨﻄﺔ
ﺛﻘﻴﻠﺔ ﻓﻲ ﺍﻟﻮﺯﻥ ، ﻭﻗﺪ
ﺗﻜﻮﻥ ﺧﻔﻴﻔﺔ ﻓﺈﻧﻤﺎ ﻳﻌﺘﺒﺮ
ﻧﺼﻒ ﺍﻟﺼﺎﻉ ﻛﻴﻼ ﻷﻥ
ﺍﻵﺛﺎﺭ ﺟﺎﺀﺕ ﺑﺎﻟﺘﻘﺪﻳﺮ
ﺑﺎﻟﺼﺎﻉ ﻭﻫﻮ ﺍﺳﻢ
ﻟﻠﻤﻜﻴﺎﻝ – . ﺇﻟﻰ ﺃﻥ ﻗﺎﻝ
– ﻗﺎﻝ ) ﻭﺍﻟﺼﺎﻉ ﻋﻨﺪ ﺃﺑﻲ
ﺣﻨﻴﻔﺔ ﻭﻣﺤﻤﺪ ﺛﻤﺎﻧﻴﺔ
ﺃﺭﻃﺎﻝ ﺑﺎﻟﻌﺮﺍﻗﻲ (
ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ
ﺍﻟﺼﺎﻉ ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ
ﻭﻣﺤﻤﺪ ﺭﺣﻤﻬ