关于必须经过一年这一条件，有四位圣门弟子的传述，即阿里、伊本·欧麦尔、艾奈斯和阿伊莎（愿真主喜悦她们），但这些传述实际上都很弱，不足以证明所讨论的这一观点。
The condition of the passage of one year is reported from four Companions, namely, 'Ali, Ibn 'Umar, Anas and 'A'ishah (m), but all these sayings are in fact weak and cannot substantiate the point on hand.
关于阿里的这段圣训，阿布·达乌德在"牲畜的天课"这一标题下记载。阿布·达乌德说：苏莱曼·本·达乌德·穆赫里告诉我，伊本·沃赫卜告诉他，贾比尔·本·哈兹姆告诉他（他又提到了另一人），从阿布·伊斯哈格，从阿西姆·本·达穆拉和哈里斯·阿尔·A'瓦尔，从阿里那里传述：先知ﷺ说："如果你拥有两百迪拉姆，并且满一年，那么应缴纳五迪拉姆［作为天课］；在你拥有二十第纳尔之前，黄金方面对你没有义务。当你拥有二十第纳尔并满一年时，应缴纳半第纳尔［作为天课］。超出的部分，依比例计算。"传述者补充道："我不知道阿里说的'依比例计算'，还是归于先知ﷺ的话。""一笔财产满一年之前，不负有天课的义务。"贾里尔说，伊本·沃赫卜在这段圣训中增加了"满一年之前……"这几个字。圣训学者对此有如下评论：
The saying from 'Ali is reported by Abu Daud under the title "Zakah on pastured livestock." Abu Daud says "Sulaiman bin Daud al Muhri informed me that Ibn Wahb told him that Jabir bin Hazim told him (and he named another) from Abi Ishaq, from 'Asim bin Damurah and al Harith al A'war from Ali that the Prophet (p) said, "And if you have two hundred dirhams and one year elapses on them, there is five dirhams [as obligated zakah], and nothing is obligated on you [concerning gold] until you have twenty dinars. When you have twenty dinars, and a year elapses, there is half a dinar [as obligated zakah]. What is above that is by proportion.'' The narrator adds, "I do not know whether 'Ali said 'by proportion' or attributed it to the Prophet (p)." "And there is no obligated zakah on a fund until one year elapses." Jarir says that Ibn Wahb adds in the saying the words "And there is no . . . elapses." Critics of hadith have the following to say:
A. 伊本·哈兹姆之后，'Abd al Haq 在其《Ahkam》中评论道："Abu Ishaq 在他的叙述中将 'Asim 和 al Harith 放在一起提及，而 al Harith 是一个说谎者。可能有人会忽略这一点：al Harith 是把叙述延伸至先知的人，而 'Asim 并没有这样做。将两者联系在一起是不对的。Su'bah、Sufian 和 Mu'ammar 从 'Asim 那里、从 'Ali 那里叙述同一段话，并在 'Ali 处停止。这也是任何可靠的传述者的叙述方式。如果是 Jarir 的叙述将通过 'Asim 的传述链延伸至先知，那么这段话就会被接受了。"2
A. Ibn Hazm, followed by 'Abd al Haq in his Ahkam comments "Abu Ishaq mentions 'Asim and al Harith together in his narration, and al Harith is a liar. It may pass unnoted by that al Harith is the one who extends his narration to the Prophet, while 'Asim does not. Associating them together is incorrect. Su'bah, Sufian, and Mu'ammar narrate the same saying from 'Asim from 'Ali stopping there. This is also the way it is narrated by any trustworthy narrator. If it had been the narration of Jarir that extends the chain through 'Asim to the Prophet, the saying would have been accepted."2
B. 在《Al Talkhis》中，Al Hafiz 说，Al Tirmidhi 从 Abu 'Uwanah 那里转述了这段圣训，Abu 'Uwanah 从 Abu Ishaq 那里转述，Abu Ishaq 从 'Asim 那里转述，'Asim 从 'Ali 那里转述，'Ali 则转述自先知ﷺ。我认为，Abu 'Uwanah 所转述的这段话中并不包含一年的时间经过。这一点再明显不过。Al Tirmidhi 转述的原文如下：
B. In al Talkhis, al Hafiz says al Tirmidhi reports this saying from Abu 'Uwanah from Abu Ishaq from 'Asim from 'Ali, stated from the Prophet.3 I argue that the word of the saying from Abu 'Uwanah does not include the passage of a year. No truth is more evident. Al Tirmidhi reports the following words:
每四十迪尔汉姆应缴纳一迪尔汉姆（作为应尽的天课）；一百九十迪尔汉姆则无须缴纳；但若达到两百迪尔汉姆，则应缴纳其应尽的天课，即五迪尔汉姆。4
"On each forty dirhams, pay one dirham [as obligated zakah]; nothing is due on a hundred and ninety dirhams, but if it reaches two hundred dirhams, pay its due zakah, five dirhams."4
C. 'Asim 本人也并非毫无批评。Al Mundhiri 在其《Mukhtasar》中说："Al Harith 和 'Asim 不被接受。" Al Dhahabi 说："四部圣训集都记载了他的传述，Ibn Ma'in 和 Ibn al Madini 认为他可靠。Ahmad 给他的评价高于 al Harith，在我看来他是可以接受的。" Al Nasa'i 说他完全可靠。另一方面，Ibn 'Adi 说他在若干来自 'Ali 的言论上有所单独传述，问题出在他身上。Ibn Habban 说："他记忆不佳，犯了很多严重的错误。他常把 'Ali 的言论归于先知ﷺ，他理应被弃用……无论如何，他比 al Harith 要好。" 这一看法与 al Mundhiri 的观点相一致。
C. 'Asim himself is not free of criticism. Al Mundhiri, in his Mukhtasar, says5 "Al Harith and 'Asim are not accepted." Al Dhahabi says "The four report his narration, Ibn Ma'in and Ibn al Madini grade him trustworthy. Ahmad grades him higher than al Harith, and to me he is accepted." Al Nasa'i says he is all rights. On the other hand, Ibn 'Adi says he is singled in several sayings from 'Ali; the problem comes from him. Ibn Habban says that "He had a bad memory and made very bad errors. He often attributes the statements of 'Ali to the Prophet, and he deserves to be abandoned . . . . Anyhow he is better than al Harith."6 This supports the opinion of al Mundhiri.
D. 该段圣训在其传述链上存在缺陷，哈菲兹在《Talkhis》中对此有所指出。他警告说："前面提到的、出自阿布·达吾德的这段圣训，存在伊本·马瓦格所发现的缺陷：贾里尔并未从阿布·伊斯哈格处听闻此段。伊本·瓦哈卜的可信弟子，即苏赫农、哈尔玛拉、优努斯和法希尔，都是从贾里尔处、经由哈桑·本·阿玛拉、再从阿布·伊斯哈格处传述的。看来苏莱曼错误地省略了哈桑·本·阿玛拉的名字，而此人是被一致弃用的。"哈菲兹并未批评伊本·马瓦格的观点，这表明他或许改变了自己在《Talkhis》前文中的看法。前文他曾说："就其传述链而言，来自阿里的这段话是可以接受的；它得到了其他传述的支持，足以构成可采信的证据。"9
D. The saying has a defect in its chain, referred to by al Hafiz in al Talkhis.7 He warns, "The saying just mentioned from Abu Daud has a defect discovered by Ibn al Mawaq: Jarir did not hear from Abu Ishaq. Trustworthy disciples of Ibn Wahb, namely Suhnun, Harmalah, Yunus, and Pahr narrate it from Jarir from al Hasan bin 'Amarah from Abu Ishaq. It seems that Sulaiman made the mistake of omitting the name of al Hasan bin 'Amarah, who is agreeably abandoned"8 Al Hafiz does not criticize the opinion of Ibn Mawaq, which indicates that he probably changed his opinion, mentioned earlier in al Talkhis itself, that "the saying from 'Ali is all right as far as its chain is concerned; it is supported by other narrations, to the extent that makes it an acceptable evidence."9
总之,这段圣训不能作为证据被接受。显而易见,这段圣训存在诸多问题,我推测那些认定其为“好”(可靠)的人,如果知道这些缺陷,就会改变看法,尤其是伊本·穆瓦格(Ibn al Mawaq)所提到的那一点。该点有确凿的证据支持,其对圣训可接受性的影响之大,足以压倒其他一切。
In conclusion, this saying is unacceptable as evidence. It is apparent that this saying has so many problems that I speculate those who grade it good would have changed their opinions had they known these defects, especially the one mentioned by Ibn al Mawaq, that is so substantiated by correct evidence as to be overwhelming in its effect on the acceptability of the saying.
关于伊本·欧麦尔的这段圣训，据阿斯喀兰尼（al Hafiz）所述，由达拉库特尼（al Daraqutni）和拜哈基（al Baihaqi）转述。该传述链中有伊斯马仪·本·阿雅什（Isma'il bin 'Ayash），而他的传述若不是出自叙利亚的传述者，则较为薄弱。伊本·努迈尔（Ibn Numair）和穆阿塔迈尔（Mu'tamer）则通过欧拜杜拉·本·欧麦尔（'Ubaid Allah bin 'Umar）、从纳菲尔（Nafi'）处将其传述为止于伊本·欧麦尔的圣训。达拉库特尼将止于伊本·欧麦尔的这一传述评为正确（sahih）。9
The saying from Ibn 'Umar is, according to al Hafiz, reported by al Daraqutni and al Baihaqi. In this chain there is Isma'il bin 'Ayash, and his narration is weak when it comes from other than narrators in Syria. Ibn Numair and Mu'tamer report it via 'Ubaid Allah bin 'Umar, from Nafi' as stopping at Ibn 'Umar. Al Daraqutni grades the narration that ends at Ibn 'Umar as correct.9
这段话引自阿奈斯，由达拉库特尼所载。其传述链中有哈桑·本·西亚赫（Hasan bin Siyah）。他是弱者（da'if）。他单独从萨比特传述，见《al Talkhis》第175页。伊本·哈banbān（Ibn Habban）在其《al Du'afa'》中说："他的传述非常荒谬。每当他单独传述时，都不能被接受。"10
The saying from Anas Is reported by al Daraqutni. It has Hasan bin Siyah in its chain. He is weak. He narrates alone from Thabit, as in al Talkhis, p. 175. Ibn Habban says in his al Du'afa' that "his narrations are very absurd. Whenever he is narrating alone, he cannot stand as acceptable.10
这段关于'A'ishah的话，由Ibn Majah、al Daraqutni、al Baihaqi和al 'Aqili在《Al Duafa》中转述。其传述链中有Ibn al Rijal，他是弱传述人。
Ibn al Qayim说："这段话是通过一条可靠的传述链从'A'ishah处转述的。Muhammad bin 'Ubaid Allah bin al Munada说，Abu Zaid Shuja' bin al Walid告诉他……'A'ishah说：我听到真主的使者ﷺ说：'任何财产在满一年之前都不需缴纳天课。'Abu al Husain bin Bishran从'Uthman bin al Sammak处，经由bin al Munada转述了这段话。"12
The saying from 'A'ishah is reported by Ibn Majah, al Daraqutni, al Baihaqi, and al 'Aqili in Al Duafa. Ibn al Rijal, who is weak, is in its chain.11 Ibn al Qayim says, "This saying is reported from 'A'ishah via a correct chain. Muhammad bin 'Ubaid Allah bin al Munada says that Abu Zaid Shuja' bin al Walid informed him . . . that 'A'ishah said: I heard the Messenger of God (p) saying 'No zakah [is obligated] on any fund until one year elapses. Abu al Husain bin Bishran narrates it from 'Uthman bin al Sammak from bin al Munada."12
我很想知道，伊本·盖伊姆如何能够将这段圣训评为链条正确，因为舒贾尔·本·瓦利德被评为“差”，并非“强”，阿布·哈提姆也认为他不可接受。更重要的是，他转述自哈里萨，而达拉古特尼和阿基利都将哈里萨评为弱。根据達西的说法：“艾哈迈德和伊本·玛因将他评为弱，纳萨仪说他被弃用，布哈里说他的传述荒谬，也没有人接受他作为传述人。伊本·麦迪尼说：‘我们的同仁至今仍将他评为弱。’伊本·阿迪说：‘他所传述的大部分内容都是荒谬的。’”这意味着将他评为弱以及弃用他的传述是一致的共识。那么，他独自传述的一段圣训，怎么能被评为正确呢？伊本·盖伊姆的这一判断，或许是由于没有提到其父亲的全名而产生的混淆所致。
I wonder how Ibn al Qayim could grade this saying as having a correct chain, since Shuja' bin al Walid is graded poor, not strong, and not acceptable by Abu Hatim. Even more importantly, he narrates from Harithah, who is graded weak by al Daraqutni and al Aqili. According to al Dhahbi, "Ahmad and Ibn Ma'in grade him weak, al Nasa'i says he is abandoned, al Bukhari says his narrations are absurd, and no one accepts him as narrator. Ibn al Madani says, 'Our colleagues still grade him weak,' and Ibn 'Adi says 'The bulk of what he narrates is absurd.'"13 This means grading him weak and abandoning his narrations are agreed upon. How then could a narration he alone gives be graded correct? Confusion caused by not mentioning the full name of his father may have caused this is in the mind of Ibn al Qayim.