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تَصَدَّقْنَ وَلَوْ مِنْ حُلِيِّكُنَّ فَإِنَّكُنَّ اكْفَرُ أَهْلٍ جَهَنَّمَ يَوْمَ الْقِيَامَةِ(رواه الترمذى)
رضى الله عنه (wife of Sayyiduna Abdullah (Ibn Mas'ud رضى الله عنه Sayyidah Zaynab .1808
narrated that Allah's Messenger صلى الله عليه وسلم addressed them, saying. "O you
company of women, pay zakah (Annual due charity) (on your property) even if it is
from your jewellery because you will from the majority of the inmates of hell, on
the day of resurrection."1
COMMENTARY: Women are generally more devoted to the world and. its' things
because of which they do not pay zakah (Annual due charity) and are not motivated to
spend in Allah's path. So they are advised to be content with what Allah has given
them and pay zakah (Annual due charity) and give charity to earn the mercy of Allah on
the day of resurrection.
Imam Abu Hanifah ale>, said that zakah (Annual due charity) is wajib (obligatory) on jewellary
when its value is as much as the nisab. The ancient opinion of Imam Shafi'I &mt >, was identical.
Imam Maalik als>, and Imam Ahmad alus, said that zakah (Annual due charity) is not
wajib (obligatory) on that jewellery of women whose use is permissible, but is wajib
(obligatory) on the jewellery whose use is forbidden. The final opinion of Imam Shafi'I
alles, was the same as theirs.
Imam Abu Hanifah als, relied on this hadith that establishes zakah (Annual due charity) as
wajib (obligatory) on jewellery without distinction.
About the jewellery that is permissible or forbidden, recourse may be had to muharrir and
other books of the Shafi'I school of thought.
(١٨٠٩) وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ آَيْهِ عَنْ جَدِّمٍ أَثَّ امْرَأَتَيْنٍ أَتَنَا رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَفِى
آَيْدِيْهِمَا سِوَارَانٍ مِنْ ذَهَبٍ فَقَّالَ لَّهُمَّا تُؤَّدِّيَانٍ زَكَاتَهُ قَالَّتَالَا فَقَالَ لَّهُمَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ أَتْحِيَّانٍ آْ يُسَوِّرَكُمَا اللَّهُ بِسِوَارَيْنِ مِنْ ثَّارٍ قَالَتْا لَا قَالَ فَأَذِيَا زَكَاتَهِ- رَوَاءُ التِّزْمِذِىُّ وَقَالَ هُذَا
حَدِيْثْ قَدْ رَوَى الْمُؤَتَّى بُنُ الصَّبَّاحِ عَنْ عَمْرِو بْنِ شُعَيْبٍ تَخُوَ هُذَا وَالْبُثَتّى بُنُّ القَبَّاحِ وَابْنُ لَهِيُعَةً يُضَغَفَان
فِي الْحَدِيْثِ وَلَا يَصِغُّ فِي هُذَا الْتَّابِ عَنِ النَّبِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ شْ۔
1809. Sayyiduna Amr ibn Shu'ayb a >, narrated from his father from his grand
father that two women came to Allah's Messenger ,,ledo. They had two bracelets
on their hands. He asked them if they had both paid zakah (Annual due charity) on
them and they said that they had not paid it. So, he asked them, "would you prefer
that Allah should make you wear bracelets of fire (on the day of resurrection)?" They
said. "No!" He said, "Pay zakah (Annual due charity) on them."2
Tirmidhi said a similar hadith is transmitted through another line of narrators but
nothing sound is reported on this subject.
COMMENTARY: This hadith is explicit that zakah (Annual due charity) is wajib (obligatory)
on jewellery. In spite of Imam Tirmidhi's adas, saying that there is nothing sound on this
subject, other books of hadith carry ahadith on this topic which Mulla Ali Qari aldas, has
1 Bukhari # 1466, Tirmidhi # 635, Nasa'i # 2583, Darimi # 1654, Musnad Ahmad 3-502.
2 Tirmidhi # 637, Abu Dawud # 1563, Musnad Ahmad 2-178, Nasa'i # 2479.
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reproduced in 'Mirqat.'
(١٨١٠) وَعَنْ أُمِ سَلَمَةً قَالَتْ كُنْتُ أَلَّبَسُ أَوْضَاحًا مِنْ ذَهَبٍ فَقُلْتُ يَا رَسُولَ اللَّهِ آَكَثُّ هُوَ فِقَالَ مَابَلّغَ
ابْ تُؤَدی زَكَاتُهُ فَزْمِىَ فَلَیُس پگەزٍ(رواهمالك وابوداود)
1810. Sayyidah Umm Salamah &s & , narrated that she was wearing gold
ornaments (wadah). (Once) she asked, "O Messenger of Allah, is it (classified as)
treasure?" He said, 'when anything is to t he value (of nisab) that attracts zakah
(Annual due charity) and zakah (Annual due charity) is paid on that then it is not
treasure (or what is hoarded)."1
COMMENTARY: Sayyiduna Umm Salamah s &>, had in mind the verse (34) of surah
at-Tawbah:
وَالَّذِيْنَ يَكْفِرُونَ الذَّهَبَ وَالْفِضَّةَ الْأَيَةِ
{And those who hoard up gold and silver .... }
The Prophet Muhammad صلى الله عليه وسلم assured her that she did not come under the
purview of the verse if she had paid zakah (Annual due charity) on her property of it was
of the value of the nisab.
ZAKAH (ANNUAL DUE CHARITY) ON TRADE MERCHANDISE
(١٨١١) وَعَنْ سَمُرَةَ بْنِ جُنْدُبٍ آَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَاتَ يَأْ مُرُنَا أَْ تُخْرِجَ الشَّدَقَّةَّ
مِنَ الذِی نُعِدُّلِلَبَيْهِ-(رواه ابوداؤد)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Samurah ibn Jundub .1811
jule used to command them to pay zakah (Annual due charity) onthat which they
prepared for trade.2
ZAKAH (ANNUAL DUE CHARITY) ON MINES
(١٨١٢) وَعَنْ رَبِيْعَةَ بُنِ آَنِيْ عَبْدِ الرَّحُمْنِ عَنْ غَيْرٍ وَاحِدٍ آَتَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَقْطَعَ لِلَالٍ
بْنِ الْحَارِثِ الْمُزَنِّ مَعَادِتَ الْقَبَلِيَّةِ وَهِىَ مِنُ نَّاحِيَّةِ الْفُرْءِ فَتِلْكَ الْمَعَادُِ لَا تُؤْخَذُ مِنْهَا إِلَّ الزَّكَةُ إِلَى
اليَومِ(رواه ابوداؤد)
1812. Sayyiduna Rab'iah ibn Abdur Rahman a >, narrated on the authority of
صلى الله عليه وسلم that Allah's Messenger رضى الله عنهم (many sahabah (Prophet's companions
entrusted to (Sayyiduna) Bilal ibn Harith Muzari رضى الله عنه the mines of al-Qubaliyah
to manage them. This is in the neighbourhood of fur,' Till the present day only
zakah (Annual due charity) is received from them. 3 .
COMMENTARY: Fur is a place between Makkah and Madinah. The Prophet Muhammad
so that he might sustain رضى الله عنه had granted the mines to Sayyiduna ibn Harith صلى الله عليه وسلم
1 Abu Dawud # 1563, Muwatta Maalik 8 (Zakah (Annual due charity)), Daraqutni # 1 (Chapter of this
heading (Arabic)
2 Abu Dawud # 3061.
3 Abu Dawud # 3061.

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himself from it.
On the basis of this hadith. Imam Maalik als, held that one-fortieth is levied on mines, not
one fifth. Imam Abu Hanifah aldas, held that one fifth is wajib (obligatory) on mines. Imam
Shafi'I aus, gave verdict in favour of both, and also a third that if excavation requires toil a
third that if excavation requires one-fifth.
Perhaps some ruler may have ruled at some time that one-fortieth should be levied on
these mines. Mulla Ali Qari ales, has spoken at length on this in his Mirqat.
SECTION III
الفَصلُ الثَّالِثُ
NO ZAKAH (ANNUAL DUE CHARITY) ON VEGETABLES & TREES LOANED
(١٨١٣) عَنْ عَلِيٍّ أَّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَيْسَ فِي الْخُضْرَ اوَاتٍ صَدَقَةٌ وَّلَا فِي الْعَرَايَا صَدَقَةٌ
" وَلَافِيَ آَقَلَّ مِنْ خَمْسَةٍ أَوْسُقٍ صَدَقَةٌ وَلَافِي الْعَوَّامِلِ صَدَقَةٌ وَلَّا فِي الْجِبْهَةِ صَدَقَةٌ قَالَ الصَّقْرُ الْجِبْهَةُ الْخَيْلُ وَ
الْبِغَالُ وَالْعَبِيُّدُ - (رواه الدار قطنى)
1813. Sayyiduna Ali رضى الله عنه narrated that the Prophet Muhammad صلى الله عليه وسلم said,
"Zakah (Annual due charity) is not payable on vegetables, not on trees gives on
loan, not on less than five camel load (wasq), not on working animals, not on al-
jabhah." As Saqr said that al-jabhah means horses, mules and slaves.1
COMMENTARY: In the beginning of the chapter, we have spoken in detail on zakah
(Annual due charity) on vegetables.
Trees given on loan are araya. The owner of a palm tree loans it to a needy person making
the year's produce of dates his property.
Comments on other things have been made previously.
ABOUT ZAKAH (ANNUAL DUE CHARITY) ON WIQS ANIMALS
(١٨١٤) وَعَنْ طَاءُوْس أَثَّ مُعَاذَ بْنَّ جَبَلٍ أُتِ بِوَقْصِ الْبَقَّرِ فَقَالَ لَمْ يَأْمُرُنِيْ فِيْهِ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
بِشٍَْ - رَوَاهُ الدَّارُ قُطْنِيُّ وَالتَّافِىُّ وَقَالَ الْوَقُصُ مَا لَوْ يَبْلُغِ الْفَرِيضَةً.
1814. Sayyiduna Tawus al >, narrated that a wiqs of cattle was brought to
(Sayyiduna) Mu'adh ibn Jabal us al ») (that he might receive zakah (Annual due
charity) on them). He explained that the Prophet Muhammad صلى الله عليه وسلم had not
commanded him to receive anything on them.2
(The Prophet Muhammad صلى الله عليه وسلم had not defined a wajib zakah (an obligatory
charity) on that.)
COMMENTARY: Wigs is the number of animals below the nisab level. It could be in the
beginning or between two nisabs.
Suppose that there are less than thirty cattle. Zakah (Annual due charity) is not wajib
(obligatory) on them and this is the number that did not reach the nisab from the beginning.
It will be called wiqs.
When it is between two nisabs, zakah (Annual due charity) is wajib (obligatory) on thirty cattle.
1 Daraqutni # 1 (chapter; No Zakat on vegetables).
2 Daraqutni # 21 (ibid)
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When it is from thirty-one to thirty-nine, nothing is payable towards zakah (Annual due
charity). At forty, the mount of zakah (Annual due charity) increases, so between thirty one
and thirty nine, the count is wiqs. Similarly, forty, zakah (Annual due charity) increases at
sixty, so the number between these two limits is wiqs because zakah (Annual due charity) is
not wajib (obligatory) at these numbers. After sixty, the amount of zakah (Annual due charity)
will increase at seventy and the intervening numbers will be wiqs, because zakah (Annual
due charity) is not wajib (obligatory) on these number. This will keep changing between every
ten's the numbers of cattle between every two tens will be called wigs and zakah (Annual
due charity) is waived on them.
The wiqs mentioned in the hadith was the initial wiqs because their number was less than
thirty. The cows that were brought to Sayyiduna Mu'adh usan ~>, were less than thirty.
The two companions of Abu Hanifah als, hold that zakah (Annual due charity) is not wajib
(obligatory) at all on the wiqs between two nisab. But Imam Abu Hanifah ata>, said that on wiqs
between forty and sixty, zakah (Annual due charity) is wajib (obligatory), but not other wiqs.
This question is discusses in the section I
Marak said that this hadith is munqata because Tawus ales, never met mu'adh can+).
CHAPTER - III
◌َابُ صَدَقَةِالْفِطْرٍ
SADAQAT-UL-FITR
SECTION I
الفَضلُ الأولُ
IS SADAQAT UL FITR WAJIB (OBLIGATORY) OR FARD (COMPULSORY)
(١٨١٥) عَنِ ابْنِ عُمَرَ قَالَ فَرَضَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ زَكَاةَ الْفِطْرِ صَاعًا مِنْ تَمْرٍ أَوْصَاعًا مِنْ شَعِدْرٍ
عَلَى الْعَبْدِ وَالْحُرِّ وَالذَّكَّرِ وَالْأُنْفِى وَالشَّخِيْرِ وَالْكَبِيُرِ مِنَ الْمُسْلِمِيْنَ وَأَمَرَبِهَا آَنْ تُؤَّذِى قَبْلَ خُرُوُجِ النَّاسِ
إِلَى القَّلوةِ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .1815
prescribed as fard (compulsory) the zakat ul fitr (sadaqatul fitr (charity after
Ramadan))(Charity after Ramadan) at ones'a of dried dates or one sa' of barley on
every slave and freeman, male and female, young and old, of the Muslims. He gave
command that this should be paid before departure of the people for the salah
(prayer) (of eed ul fitr).1
COMMENTARY: Imam Shafi'I at, and Imam Ahmad als, held that sadaqat ul fitr is fard
(compulsory). Imam Maalik att>, held that it is sunnah muwakkadah (emphasized prophet's
practice) and Imam Abu Hanifah ales, held that it is wajib (obligatory).
Imam Shafi'I als>, said that it is payable by everyone who possess enough provision for
one day for himself land for those people on who se behalf he is responsible to pay
sadaqatul-fitr and that is over and above his need to the extent of the sadaqat ul fitr.
Imam Abu Hanifah said that sadaqat ul fitr is wajib (obligatory) on him who is rich which
1 Bukhari # 1503, Muslim # 12-984, Abu Dawud # 1612, Tirmidhi # 676, Nasa'i # 2504, Ibn Majah #
1826, Darami # 1661, Muwatta Maalik # 52 (Zakah (Annual due charity)), Musnad Ahmad 2-102.

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means that he holds possession of the value of 52.5 tola silver apart from his true needs, or
has gold and silver in his possession and has no debts on him.
(One tola is equal to 124.416 gramme)
Sadaqatul fitr (charity after Ramadan) becomes wajib (obligatory) with the dawn on eed ul
fitr If anyone dies before that then this sadaqah (charity) is not wajib (obligatory) on him. And,
if anyone embraces Islam on the eedul fitr after dawn of that day and his property, or a
child is born at that time t hen sadaqat ul fitr is not wajib (obligatory) on them too. One sa' is
equal to 3 kg and 266 grams.
The master will pay the sadaqatul-fitr for the slave who serves him but it is not wajib
(obligatory) on him to pay it for the slave who is his trade property. It is also not wajib .
(obligatory) to pay for a slave who has fled, but if he returns then it will become wajib
(obligatory) to pay for him.
If children are young and not rich then their father must pay sadaqatul-fitr for them (as
Wajib (obligatory)). If they are rich, then it will be paid from their property.
The same command as for young children applies for grown up children who are insane. A
father is not liable to pay sadaqatul-fitr for grown up (some) children neither is it wajib
(obligatory) on a husband neither is it wajib (obligatory) on a husband for his wife. But, if they
(father and husband) pay it on their behalf with their permission, then it is allowed.
Allamah Teebi al, said that 'of the Muslim' qualities the 'slave' and the others named
after that. So, it is not wajib (obligatory) for a Muslim to pay the sadaqatul fitr (charity after
Ramadan) for his disbelieving slave. But the writer of the Hidayah has written that the
sadaqatul-fitr of a disbelieving slave too is wajib (obligatory) on his Muslim master. He has
also cited a hadith in support of his view. It may be seen in the hidayah or Mirqat.
The Hanafis follow the edict of the writer of the Hidayah. (But, Allah knows best).
It is mustahab (desirable) to pay the sadaqatul-fitr before the salah (prayer) of eed. If anyone
pays before that even by a month or more than a month, then it is permitted. But, it is not
waived, if anyone delays it to beyond the salah (prayer) of eed or to a much later time. It has
to be paid in any case.
THE AMOUNT OF SADAQATUL-FITR
(١٨١٦) وَعَنُ أَبِيِّ سَعِيْدِنِ الْخُدُرِيِّ قَالَ كُتَّا تُخْرُِّ زَكَاةَ الْفِطْرِ صَاعًا ◌ِنْ طَعَامٍ أَوْضَاعًا مِنْ شَعِيْرٍ أَوْصَاعًا مِنُ
تَمْرٍ أَوْضَاعًا مِنْ أَقِطٍ أَوْصَاعًا مِنْ زَبِيبٍ (متفق عليه)
1816. Sayyiduna Abu Sa'eed al-Khudri As a +, narrated that they used to pay
sadaaqatul fitr one sa' of grain (food) or one sa' of barley or one sa' of dates or one
sa' of cheese or one sa' of dry raisins.1
COMMENTARY: Teebi al , said that (atb) (in the hadith - food) means wheat, but the
Hanafi ulama (Scholars) say that it is grain other than wheat, in which case (elab) describes
the next words.
Imam Abu Hanifah als, classifies raisins with wheat, so half sa' is given as sadaqatul-
jitr while his two companions classify dried dates with barley so they say that it is
given one sulus sadaqat ul fitr. Hasan al us, has cited one opinion of Imam Abu
Hanifah atus, to the same effect.
1 Bukhari # 15-6, Muslim # 17-985, Abu Dawud # 1614, Tirmidhi # 673, Nasa'i # 2512, Ibn Majah #
1829, Darimi # 1664, Muwatta Maalik # 53 (Zakah (Annual due charity)).

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SECTION II
الفَضلُ الثَّانِى
(١٨١٧) عَنِ ابْنِ عَبَّاسٍ قَالَ فِيْ آخِرِ رَمَضَّانَ آَخْرِجُوا صَدَقَةً صَوْمِكُمْ فَرَضَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ هُذِهِ الشَّدَقَّةَ صَاعًا مِنْ تَمْرٍ أَوْشَحِيْرٍ أَوْنِصْفَ صَاعٍ مِنْ قَمْحٍ عَلَى كُلِّ حٍُ آَوْ مَمْلُوٍ ذَگرٍ آوْ اُنْغی صَغِيْرٍ
آوگپ۔۔۔(رواهابوداود والنسائى)
1817. Sayyiduna Ibn Abbas رضى الله عنه said that at the end of Ramadan people should
pay the sadaqah (charity) concerning their fasts. He said that Allah's Messenger
julen made it incumbent as a sa' of dried dates or barley, or half sa' of wheat on
every freeman or slave, male or f female, young or old.1
WHY PAY IT
(١٨١٨) وَعَتْهُ قَالَ فَرَضَ رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ زَكَةَ الْفِطْرِ ظُهْرَ القِيَّامِ مِنَّ اللَّغْوِ وَالرَّفْثِ وَ
طُعْمَةً لِلْمَسَاكِينِ(رواه ابوداؤد)
1818. Sayyiduna Ibn Abbas رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم made it
necessary to pay the sadaqat ul fitr that it may purify fasting of vain and obscene
talk, and as food for the needy.2
COMMENTARY: Sadaqatul-fitr is prescribed that hereby shortcomings in fasting in
Ramadan may be overlooked, and the poor may be enabled to celebrate the eed.
Daraqutni's version of this hadith has this much more:
"If anyone pays sadaqatul fitr (charity after Ramadan) before the salah (prayer) of eed, his
sadaqah (charity) will be approved. He who pays it after the salah (prayer) of eed, it will be
one of the sadaqah (charity).s"
SECTION III
الفَصلُ الثَّالِثُ
(١٨١٩) عَنْ عَمْرٍو بُنِ شُعَيْبٍ عَنْ أَبِّهِ عَنْ جَدِّهِ أَرَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَعَثَ مُنَّادِيًّا فِى فِجَاجِ مَكَّةً
آَّ إِنَّ صَدَقَةَ الْفِطْرِ وَاجِبَةٌ عَلَى كُلِّ مُسْلِيٍ ذَكَرٍ أَوْ أُنْغَى حُرٍأَوْ عَبْدٍ صَغِيْرٍ أَوْكَبِيْرٍ مُدَّانٍ مِنْ قَمْحٍ أَوْسِوَاءُ
أَوْصَاءٌ مِّنْ طَعَامٍ- (رواه الترمذى)
1819. Sayyiduna Amr ibn Shu'ayb narrated on the authority of his father that his
grandfather narrated that the Prophet Muhammad صلى الله عليه وسلم sent someone to
proclaim in the suburbs and streets of Makkah that the sadaqatul fitr (charity after
Ramadan) is wajib (obligatory) on every Muslim-male orf female, freeman or slave
young or old at two mudds of wheat or its like (dry raisins, etc), or one sa' of grain
(food other than wheat).3
COMMENTARY: Two mudds is half sa.
(١٨٢٠) وَعَنْ عَبْدِ اللَّهِ بْنِ تَعْلَبَةً أَوْ ثَّعْلَبَةَّ بْنِ عَبْدِ اللّهِ بْنِ آَبِيِّ صُعَيْرٍ عَنْ آَيْءٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ
1 Abu Dawud # 1622, Nasa'i # 2508.
2 Abu Dawud # 1609, Ibn Majah # 1827, (Daraqutni)
3 Tirmidhi # 674, Daraqutni # 14 (Zakat ul fitr)

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عَلَيْهِ وَسَلَّمَ ضَاءٌ مِنْ بٍُأَوْقَمْحٍ عَنْ كُلِ اثْنَيْنٍ صَغِيْرٍ أَوْكِِّيْرٍ حُرٍ أَوْ عَبْدٍ ذَكَرٍ أَوْ أُنْغَى آَمَّا غَنِيُّكُمْ فَيُزَكِّيْهِ اللّهُ
وَأَمَّا فَقِيْرُكُمُ فَيَرُدُّ عَلَيْهِ اَ كْثَرَ مِمّا أعْطَاهُ(رواه ابوداود)
1820. Sayyiduna Abdullah ibn Tha'labah or Th'labah ibn Abdullah ibn Abu Su'ayr
narrated from his father that Allah's Messenger صلى الله عليه وسلم said, "One sa' of wheat
is (sadaqatul fitr (charity after Ramadan)) from two people (meaning, half of it from
each) be they young or old freeman or slave, male or female. As for the rich among
you, Allah will purify them (because of the sadaqah (charity)). And, as for the poor
among you Allah grant them more than what they gave (towards it)."1
COMMENTARY: The copies of Mishkat have the name of the narrator as stated in the text.
(عبد الله ابن ثعلبه ابن ابى صغير) However, the correct name is; Abdullah ibn Tha'labah ibn Abu Sughair
or ibn Abu Su'ayr (رحمه الله (ابن ابى صعير عن ابيه الخ.He reported on the authority of his father.
Sayyiduna Tha'labah sal+, was a sahabi from whom his son Abdullah narrated this hadith.
The hadith calls upon both the rich and the poor to pay the sadaqatul fitr (charity after
Ramadan). As a result. Allah will purify the rich and bestow on the poor more than what
he pays. However, these tidings are for the rich too whose wealth Allah will bless. The
poor2 is named specifically in order to exhort him to keep pace with others in paying the
sadaqatul fitr (charity after Ramadan).
CHAPTER - VI
THOSE TO WHOM TAKING ZAKAH
(ANNUAL DUE CHARITY) IS NOT LAWFUL
بَابُ مَنْ لَّا تَحِلُّ لَهُالصَّدِقَةُ
Ahadith in this chapter will disclose the people who are not allowed to take zakah (Annual
due charity) and derive benefit from it. We first enumerate the rulings in some detail.
1.
The person who is a sahib nisab (owner of the wealth that attract zakah (Annual due
charity) on it) and zakah (Annual due charity) is wajib (obligatory) on him must not pay zakah
(Annual due charity) to his antecedents, meaning, parents, grandparents (paternal and
maternal) and their forbears. It is not allowed to give zakah (Annual due charity) (sadaqah
(charity)) to any of t hem. In the same way, it is disallowed to pay zakah (Annual due charity)
to anyone of one's descendants, meaning, son, daughter, grandson, granddaughter, great
grand children and their progeny. According to Imam Abu Hanifah an uns the spouses
should not pay zakah (Annual due charity) to one another. But, his two companions said that
if a wife gives zakah (Annual due charity) to her husband then it is correct.
As for relatives other than these, it is proper to pay to them zakah (Annual due charity)
provided hat they are deserving of receiving zakah (Annual due charity) which means that
they are not rich, sayyid, Hashmi or disbelieving. In fact, compared to others it is better to
1 Abu Dawud # 1619.
2 In the rulings of zakah (Annual due charity) and sadaqah (charity), the word faqir (poor) is used in its
technical meaning. He is one who does not possess any property whose value equals the nisab that
make zakah (Annual due charity) payable. Also, he should not be a total pauper and indigent. Here the
faqir does not mean the present day mendicants because in common parlance, today, the faqir is a
beggar or an absolutely down and out, destitute, (Footnote is from the original Urdu).

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pay it to one's own relatives.
The ulama (Scholars) say that if zakah (Annual due charity) is given in t his order, it is very
good: beginning with sister, brother, their children; followed by paternal uncle, paternal
aunt and their children; followed by maternal uncle, maternal aunt, their children, followed
by the dhawwul arham (relatives on the maternal side); followed by the unrelated
neighbour, fellow-workers (or professionals). Fellow countrymen.
The same applies to sadaqatul fitr (charity after Ramadan) and vows. It is better to follow
the fore mentioned order. While it is not wrong for anyone to give to strangers. Yet it is
better to prefer one's relatives first.
2.
It is not proper to give zakalı (Annual due charity) to one's male or female slave. The
some command applies to the payment to the umm walad, meaning the female slave who has
be gotten her master's child. Her master should not pay her any zakah (Annual due charity).
3.
It is proper to pay zakah (Annual due charity) to one's in-laws, like mother in law.
Father in law, brother in law, sister in law and those who are related through them. In the
same way, it is proper to pay zakalı (Annual due charity) to one's son in law or daughter in
law. It is also allowed to pay zakalı (Annual due charity) to one's step mother and step
maternal grandmother.
4.
It is not proper to give zakalı (Annual due charity) to ghani (rich person). Ghani is
one who owns property to the tune of the nisab, whether naami or ghayr nami. The naami
property is what which appreciates in value and grows or multiplies, like trade
merchandise, cash, gold, silver and ornaments of gold and silver. These properties are
called naami in Shari'ah. They have the property of multiplying. The livestock and cattle
are also truly naami if they are for trading or breeding.
Ghayr naami property is what does not grow or appreciate in value, like castle dwellings
clothing, utensils, etc. Even with these things if they are beyond one's real needs and to the
value of the nisab and free from debt, it is not proper for the owner to receive zakah (Annual
due charity) Anyone's real needs are his house where he resides, clothing he wears, utensils
for cooking, books of scholars, weapons of the warriors, tools of the skilled workers, These
are that which are counted as real needs.
5.
It is not allowed to pay zakah (Annual due charity) to the Hashmi. Progeny of these
five people are called Hashmi; Children of Sayyiduna Ali us &n ++, from Sayyidah Fatimah
children of Sayyiduna ;رضى الهعنه or from his other wives; children or Sayyiduna Ja'far رضى الله عنه
Aqil رضى الله عنه children of Sayyidua Abbas رضى الله عنه the children of Sayyiduna Harith ibn
Abdul Muttalib. « a»,. Those who are descended from them are called hashmi and it is
also disallowed to pay zakah (Annual due charity) to their slaves, male or female. If they are
emancipated even then they are not allowed to take or consume zakah (Annual due charity).
6.
It is not proper to pay zakah (Annual due charity) to an infidel whether he is hostile
and at war or a dhimmi.
7.
If any one pays zakah (Annual due charity) to a rich man or an infidel or his own
father or son or wife imagining the recipient to be eligible and not knowing the true
identity of the recipient but learns the facts later on then his zakah (Annual due charity) will
be deemed to have been paid and he will not be required to make a fresh payment af zakah
(Annual due charity).
8.
It is not allowed to pay zakah (Annual due charity) towards construction of a
mosque, the shroud of a dead person or the debt of a dead person. If anyone does so, then

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his zakah (Annual due charity) will be void and unpaid.
THE DESERVING: The deserving of zakah (Annual due charity) are the faqir. In the
terminology of Shariah (divine law), faqir is one who possessed less then the nisab. The
masakin are also the deserving of zakah (Annual due charity). They are those who have some
kind of an eligibility who is appointed to collect zakah (Annual due charity) though he may
himself be rich. By the way, a Hashimi is not allowed to draw the remuneration too that is
paid to the collector of zakah (Annual due charity). Those engaged in jihad or a journey for
the pilgrimage also are eligible to receive zakah (Annual due charity) when they have no
money remaining with them though they have very much property in their native land.
Similarly, it is also proper for other travelers to be paid zakah (Annual due charity) even if a
traveller own immense property in his homeland.
Finally, if anyone has provision enough to sustain him even for a day, then it is not proper
for him to stretch a begging hand. (Mawlana Muhammad Ishaq Dahlawi)
SECTION I
الفَضلالآوَلْ
PROPHET MUHAMMAD صلى الله عليه وسلم WAS DISALLOWED
(١٨٢١) عَنْ أَنَسٍ قَالَ مَرَّ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِتَمْرَةٍ فِ الطّرِئْقِ فَقَالَ لَوْلًا آَنْ آَخَافُ آَنْ تَكُوَُ
مِنَ الصَّدَقَةِ لَاَ كَلْتُهَا (متفق عليه)
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Anas .1821
passed by a piece of date lying on the path He said, "Were it not that fear that it
could be from (someone's) zakah (Annual due charity), I would have (picked it up as
a blessing of Allah and) eaten it."1
COMMENTARY: Many deductions are drawn fro this hadith.
(i)
The Prophet Muhammad صلى الله عليه وسلم was forbidden to consume zakah (Annual
due charity). The ulama (Scholars) say that sadaqah (charity) was forbidden to him
in all its forms, both zakah (Annual due charity) and optional. He could not put it
to his use.
(ii)
The Banu Hashim (Hashimis) are forbidden the wajib (obligatory) sadaqah (charity)
(zakah (Annual due charity)) but not the optional sadaqah (charity).
(iii)
It is allowed to pick up anything lying on the road and eat it or put it to one's
use even if it is very little in numbers and it is presumed that its owner would
not look for it.
(iv)
It is best for a believer to refrain from every such thing and keep away from it to
which there is a semblance of doubt that it could be forbidden.
BANU HASHIM ARE DISALLOWED SADAQAH (CHARITY) AND ZAKAH
(ANNUAL DUE CHARITY)
(١٨٢٢) وَعَنْ أَبِي هُرَيْرَةَ قَالَ أَخَذَ الْحُسَنُ بنُ عَلِيٍّ تَمْرَةٌ مِنْ تَمْرٍا القَدَقَّةِ فَجَعَلَهَا فِى فِيْهِ فَقَالَ النَِّىُّ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ كَمْ كَخْ لِيَظْرَ حَهَا ثُّ قَالَ آَمَا شَعَرْتَ أَنَّا لَاتَأْكُلُ الصَّدَقَةَ (متفق عليه)
رضى الله narrated that Sayyiduna Hasan ibn Ali رضى الله عنه Sayyiduna Abu Hurayrah .1822
1 Bukhari # 2055, Muslim # 164-1071, Abu Dawud # 1652, Musnad Ahmad 3-291.

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:
As took a piece of date of the sadaqah (charity) ad put it in his mouth. The Prophet
Muhammad , le & said promptly, "spit it out! Spit it out!" so that he might
throw it out (from his mouth). Then he said (to him), "Do you not know that we
(Banu Hashim) do not eat sadaqah (charity)?"1
COMMENTARY: The prophet's صلى الله عليه وسلم question was a rhetorical question. How could
one not know it? At that time Sayyiduna Hasan us as >, was too young to know these
things yet the Prophet Muhammad , ao put that tag question that others might
know that Sadaqah (charity) is forbidden to Banu Hashim.
It follows from this hadith that parents and guardians must stop their wards from doing
what Shari'ah disallows. The Hanafi scholars maintain that it is unlawful for parents to let
their sons wear silk and gold and silver ornaments (that are forbidden to men).
ZAKAH (ANNUAL DUE CHARITY) IS A PERSON'S DIRT
(١٨٢٣) وَعَنْ عَبْدِ الْمُطَّلِبٍ بُنِ رَبِيْعَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّ هَذِهِ الشَّدَقَاتِ إِنَّمَا
هِىَ أَوْسَاُ النَّاسِ وَإِنَّمَا لَا تَحِلُّ لِمُحَتَّدٍ وَلَا لِأَلِ مُحَتَّدٍ (رواه مسلم)
1823. Sayyiduna Abdul Muttalib ibn Rabi'ah us at +, narrated that Allah's
Messenger ,là . said, "These sadaqah (charity)s are merely the dirty things of
people. And they are not lawful for Muhammad or for the family of Muhammad."2
COMMENTARY: He described zakah (Annual due charity) as dirt because like the body of a
person is cleansed when dirt is removed from it, so after paying zakah (Annual due charity)
not only is one's property purified but also the payer's heart and soul become pure.
This hadith is evidence that it was forbidden to the Prophet Muhammad صلى الله عليه وسلم to
receive zakah (Annual due charity). In the same way, it is forbidden to the Prophet's , and.
, offspring (Banu Hashim) to take it whether they are appointed to receive zakah (Annual
due charity) or are needy and helpless. This is to what the Hanafis subscribe.
THE PROPHET'S صلى الله عليه وسلم CAUTION
(١٨٢٤) وَعَن أَبِي هُرَيُرَةَ قَالَ كَاتَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَآ أُقِ بِطَعَاءٍ سَأَلَ عَنْهُ أَهَدِيَّةٌ أَمْ صَدَقَةٌ
فَإِْ قِيْلَ صَدَقَةٌ قَالَ لِأَصْحَابِهِ كُلُوْا وَلَمْ يَأْكُلُ وَإِنْ قِيْلَ هَدِيَّةٌ ضَرَبَ بِيِّدِهِ فَأَكَلَ مَعَهُمُ (متفق عليه)
1824. Sayyiduna Abu Hurayrah «can+, narrated that if some food was presented to him,
he first asked about it, "It is a gift or a sadaqah (charity)?" If he was told that it was a
sadaqah (charity) he said to his companions that could eat it and he did not eat it. If he
was told that it was a present he stretched his hand and ate it along with them.3
COMMENTARY: Sadaqah (charity) is that which is given to a needy person out of
compassion to earn Allah's pleasure. Since the recipient is disgraces and degraded in a
sense, it was forbidden to the Prophet Muhammad صلى اللهعليه وسلم absolutely.
A gift, on the other hand, is presented to a senior out of honour. Another side of a gift is
that generally the gesture is reciprocated in this world itself.
1 Bukhari # 1491, Muslim # 161-1069, Darimi # 1591, Musnad Ahmad 1-200.
2 Muslim # 167-1072, Nasa'i # 2609, Musnad Ahmad 4-166.
3 Bukhari # 2576, Muslim # 175-1077, Tirmidhi # 656, Nasai'i # 2613.

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ASSIGNING OWNERSHIP
(١٨٢٥) وَعَنْ عَائِشَةً قَالَتْ كَانَ فِيْ بَرِيْرَةَ ثَّلَاتُ سُنَّنٍ إِحْدَى السُّنَنِ أَنَّهَا عَتَقَّتُ فَخُيِّرَتْ فِيْ زَوْجِهَا وَقَّالَ
تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلْوَلَاءِ لِمَنْ أَعْتَقَ وَدَخَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَ الْبُرْمَةُ تَفُؤْرُ
بِلَحُرٍ فَقُرِّبَ إِلَيْهِ خُبُزْ قَ أُدْ مِنْ أُدُمِ الْبَيْتِ فَقَالَ أَلَمْ أَرَ بُرُمَةً فِيُّهَا لَهْ قَالُوا بَلَى وَلَكِنَّ ذَلِكَ لَمْ تُصُدِّقُ
بِهِ عَلَى بَرِيرَةً وَأَنْتَ لَا تَأْكُلُ الشَّدَقَّةَ قَالَ هُوَ عَلَيْهَا صَدَقَةٌ وَلَنَا هَدِيَّةٌ (متفق عليه)
1825. Sayyidah Ayshah s & , narrated that three commands were made
concerning (Sayyidah) Barirah can+). The first was that when she was sat free, she
was given choice concerning her husband. (The second was that) Allah's Messenger
the ano said that the right to inherit from an emancipated slave belonged to one
who had set her free. (The third was that once). Allah Messenger صلى الله عليه وسلم came
home and the pot was boiling with meat in it, but he was served some of the bread
and gravy that were in the house. He asked, "But, did I not find a pot with meat?"
He was told that while that was correct yet the meat was what was given to Barirah
as sadaqah (charity) and he did not partake of sadaqah (charity). He said, "that may
be sadaqah (charity) for her but it is a gift for us" 1
COMMENTARY: The initial words of the hadith refer to Sayyidah Barirah as a +, whom
Sayyidah Ayshah Que a+, had set free as her female slave. This action paved the way for
three commands. As a free woman she had choice to live with her husband (Sayyiduna),
Mugith رضى الله عنه, or separate from him.
The ulama (Scholars) call this (3=)) (khiyar itq). It allows a female slave who is married to
someone and who is emancipated to retain her marriage with him or opt for separation
.
from him. However, Imam Shafi'I us at ; says that she has this option only when her
husband is also a slave. But, the Hanifis say that she has choice either was whether he is a
slave or a freeman.
The husband of Syyidah Barirah us a+, was a slave. He was terribly upset to the extent
that he wept and roomed about complaining but she was unmoved. She stuck to her
decision too separate.
The second command was about (~y,) (wala). The right of inheritance from one
emancipated slave rests with one who set; him or her free. Sayyidah Barirah usando, was
the slave of a Jew who had arranged a mukatab with her which means that he had said to
her that if she paid to him a certain number of dirhams, she would be freed. But, she was
unable to pay the required sum of money. She requested Sayyidah Ayshah Que a +, to help
her and she offered to buy her from the Jew who agreed to shell her on condition that he
صلى الله عليه وسلم would have right to inheritance from her. She asked to Prophet Muhammad
about it and he said that the Jew's condition was void and only the person who
concipates owns the right of inheritance from the freed slave. She should buy the slave
· free.
›mmand that is deduced from the hadith is that if a deserving receives
79, Muslim # 14-1504, Nasai'i # 2614, Ibn Majah # 2076, Darimi # 2289, Muwatta Maalik
:e), Musnad Ahmad 1-281
. . :
.
:.

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someone's zakah (Annual due charity) and then gives it to another person who is not eligible
to receive zakah (Annual due charity), then this property will be lawful for him. The reason is
that the payer of zakah (Annual due charity) had given his zakah (Annual due charity) to the
deserving correct person and that payment became this person's property and he is entitled
to give it to whoever he wishes and it would be proper. In the terminology of Shari'ah, it is
called tamlik and it is permitted and lawful (It is to assign ownership to another.)
PROPHET MUHAMMAD . ,4,lemn1. ACCEPTED GIFT & RECIPROCATED WITH ONE
(١٨٢٦) وَعَنْهَا قَالَتُ كَانَ رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْبَلُ الْهَدِيَّةً وَيُثِيْبُ عَلَيْهَا(رواه البخارى)
1826. Sayyidah Ayshah رضى الله عنها said that Allah's Messenger صلى الله عليه وسلم used to
accept a gift and make a return agift against it.1
ACCEPT EVEN A SMALL GIFT
(١٨٢٧) وَعَن أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَوْدُعِيْتُ إِلَى كُرَاعٍ لَا جَبْتُ وَلَوْ أُهْدِىَ
إِلَّذِرَاءٌ لَقَبِلُتُ(رواه البخاری)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1827
said, "If I am invited to a kura (slender part of a sheep's leg). I would respond
positively. And, if a fore-leg was presented to me, I would surely accept it."2
COMMENTARY: Kura (¿us) is the shin of a sheep. The meaning is that if anyone
invited the Prophet Muhammad صلى الله عليه وسلم to a meal consisting of something very
ordinary he would accept the invitation so, too he said that he would accept the gift of
a sheep's forearm.
This is evidence that the Prophet Muhammad صلى الله عليه وسلم was careful not to hurt the feeling
of the humblest of men lest he suffer from an inferiority complex. He also exhorts us that
we should accept the most ordinary of gifts with a cheerful face.
WHO IS A MISKIN (POOR)?
(١٨٢٨) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْسَ الْمِسْكِيْنُ الَّذِى يَعْلُوْفُ عَلَى النَّاسِ تَرُدُّهُ اللُّقُمَةُ
وَاللُّقُمَثَانِ وَالثَّمُرَةُ وَالثَّمْرَتَّانِ وَلَكِنَّ الْمِسْكِيْنَّ الَّذِىُ لَا يَجِدُ غِنَّى يُغْنِيْهِ وَلَا يُفْطَنُ بِهِ فَيُتَصَدَّقُ عَلَيْهِ
وَلَ يَقُوْمُ فَيَسْأَّلُ النَّاسَ (متفق عليه)
صلى الله عليه .. لم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1828
said, "The miskin (poor) is not he who goes round to people who turn him away
with a morsel of two, or a date or two. Rather, he is one who does not find enough
to make him self-sufficient. He is not recognized for charity to be given to him and
he does not go out to beg from people."3
COMMENTARY: The Quran mentions also the heads of zakah (Annual due charity) and the
people who deserve zakah (Annual due charity):
1 Bukhari # 2585.
2 Bukhari # 2567, Musnad Ahmad 2-424.
3 Bukhari # 1479, Muslim # 101-1039, Abu Dawud # 1613, Nasai'i 2571, Darami # 1615, Muwatta
Maalik # 7 (Sitat un Nabi) Musnad Ahmad # 1-384.
# 25 (Di

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إِنَّمَا الشَّدَقَاتُ لِلْفُقَرَآءِ وَالْمَسَاكِيْنِ وَالْعَامِلِيْنَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِيْنَ وَفِى سَبِيْلٍ
اللَّهِوَابْنَ السَّمِئْلِ
{The sasdaqat (zakah (Annual due charity)) are only for the poor and the needy and
those employed to administer them. And for those whose hearts are to be
conciliated, and for the freeing of slaves, and for those in debt, and in the path of
Allah, and for the traveller.} (9:60)
This verse mentions eight people who are eligible to receive the wajib sadaqahs (obligatory
charities), like zakah (Annual due charity). It is not allowed to give zakah (Annual due charity) to
any other person. Moreover the Hanafis hold that 'those whose hearts are to be conciliated'
are now dropped from the list, so only seven kind remain.
In short, this verse defines the miskin as eight people, and those spoken of in common
parlance as miskin are not miskin. The true miskin are they who do not have even barley
bread, but they are so strong willed that their next door neighbour is not aware of their
plight. They do not pleas with the people but rely on Allah and withdraw to themselves.
SECTION II
الفضلُ الثَّانِى
NOT EVEN SPIES OF BANU HASHIM
. (١٨٢٩) عَنْ أَبِيْ رَافِعْ آَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَعَثَ رَجُلاً مِنْ بَنِى مَخْزُوْمٍ عَلَى الشَّدَقَّةِ فَقَالَ
لِأَبٍ رَافِعٍ أَصْحِبْنِيْ كَىْ مَا تُصِيبَ مِنْهَا فَقَالَ لَا حَتَّى أنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَسْأَلَهُ فَانْطَلَقَ إِلَى
الَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَسَأَلَّهُ فَقَالَ إِّ الشَّدَقَةَ لَأَّحِلُّ لَنَا وَإَِّ مَوَالِ الْقَوْمِ مِنْ آَنْفُسِهِمْ (رواه
الترمذى وابوداود والنسائى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Rafi .1829
sent a man of Banu Makhzum to collect zakah (Annual due charity). He said to
Abu Rafi we à+, "Come with me that you might get some share of it." He said,
"Not till I meet Allah's Messenger صلى الله عليه وسلم and ask him (about it)." so, he
went to the Prophet Muhammad صلى الله عليه وسلم and aske3 him. He said, "Sadagah
(charity) is not lawful to us (Banu Hashim), and their mawla (freed slaves) are
like them (in this matter)."1
COMMENTARY: Sayyidia Abu Rafi رضى الله عنه was the Prophet's صلى اللهعليه وسلم freed slave. So,
the slaves of Banu Hashim too are not allowed to receive zakah (Annual due charity), even
those who have been given liberty.
WHO ARE DISALLOWED TO RECEIVE ZAKAH (ANNUAL DUE CHARITY)
(١٨٣٠-١٨٣١) وَعَنْ عَبْدِ اللَّهِ بُنِ عَمْرٍ وقَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَحِلُّ الشَّدَقَّةُ لِغَنِيِّ وَّلَا
لِذِىُ مِرَّةٍ سَوِيٍ - رَوَاهُ التِّرْ مِذِىُّ وَأَبُوْ دَاؤدَ وَالدَّارِمِيُّ وَرَوَاهُ أَحْمَدُ وَالنَّسَانِىُّ وَابْنُ مَاجَةً عَنْ أَيْ هُرَيْرَةَ-
صلى الله narrated that Allah's Messenger صلى الله عليه وسلم Sayyiduna Abdullah ibn Amr .1830
1 Tirmidhi # 657, Abu Dawud # 1650, Nasai'i # 2611, Musnad Ahmad # 19014.

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duy4de said, "Sadaqah (charity) (zakah (Annual due charity)) is not lawful to a rich
man and to one who is strong (who can work to earn a living)."1
1831. Sayyiduna Abu Hurayrah &s&s +, narrated that the same hadith.2
COMMENTARY: The rich men are of three kinds:
(i)
He on whom zakah (Annual due charity) is fard (compulsory) being possessor
of nisab naami and having possessed it for one year.
(ii)
He is not deserving of zakah (Annual due charity) and it is wajib (obligatory)
on him to pay sadaqat ul fitr and make a sacrifice. He possesses enough for
his actual needs and has, over and above what is equal to the nisab, silver
weighing 52.5 tola or wealth of this value.
(iii)
He to whom sadaqah (charity) is lawful to receive but who is forbidden to
beg which means that he has enough provision for day and clothing to
cover himself.
Apart from the rich, the sound and healthy man with strong limbs is also not allowed to
receive zakah (Annual due charity). He is capable of earning enough to feed his family. Imam
Shafi'I al, abides by this hadith and holds that zakah (Annual due charity) is not lawful to
one who is able to make a living Imam Abu Hanifah & os, holds that it is allowed to
everyone to receive zakah (Annual due charity) who is not owner of the aforementioned
nisab even if he is capable to earn because the Prophet Muhammad ,clean . used to give
sadaqah (charity) and zakah (Annual due charity) to all such sahabah (Prophet's companions) +)
pos ant who were needy and were sound and healthy and capable of earning a livelihood.
This was the Prophet's صلى الله عليه وسلم practice till the end. So we might say that this hadith is
abrogated, or it means to encourage strong people to desist from depending on zakah
(Annual due charity) and disgracing themselves.
NOT PROPER FOR THE STRONG TO RECEIVE ZAKAH (ANNUAL DUE CHARITY)
(١٨٣٢) وَعَنْ تُبْدِ اللَّهِبْنِ عَدِيٍّ بْنِ الْخِيَارِ قَالَ آَخْبَرَنِيْ رَجُلَانٍ أَّهُمَا أَتَيَا النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ
فيْ حَجَّةِ الْوَدَاءِ وَهُوَ يَقْسِمُ الشَّدَقَةَ فَسَأَاءُ مِنْهَا فَرَفَعَ فِيْنَا النَّظْرَ وَخَفَضَهُ فَرَأنَا جَلْدَيْنِ فَقَالَ إِنْ شِئْتُمًا
أَعْطَيْتُكُمَا وَلَا حَتَّ فِيْهَا لِغَنِى وَلَّا لِقَوِيٍّ مُكُتَسپٍ(رواهابوداود والنسائى)
1832. Sayyiduna Ubaydullah ibn Adiy ibn al-Khiyar as an», narrated that two men
informed him that they came to the Prophet Muhammad صلى الله عليه وسلم during the
Farewell Pilgrimage when he was disbursing the zakah (Annual due charity). They
asked him for some of it. He looked at them with an examining eye and found them
hale and hearty. So, he said, "If you wish, I shall let you have something, but there
is no share is zakah (Annual due charity) and sadaqah (charity) for a rich man and
for the strong and able who can carve out a living (for himself)."3
COMMENTARY: During the Farewell Pilgrimage the Prophet Muhammad , lean Lo taught
the commands of Allah and bid farewell to the people. A few months thereafter, he died.
Imam Shafi'I & >, interpreted the hadith to mean; "It is forbidden to you to consume
1 Abu Dawud # 1633, Tirmidhi # 652, Darimi # 1639, Musnad Ahmad 2-389.
2 Nasai'i # 2547, Ibn Majah # 1839, Musnad Ahmad 2-164.
3 Abu Dawud # 1633, Nasai'i # 2598.

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sadaqah (charity), but if you insist on devouring the forbidden, then I shall give it to you."
He seems to have spoken in anger.
The Hanafis say that the hadith means: "If you wish to have it, I shall give it to you, but it
does not suit a sound and healthy man to consume zakah (Annual due charity)."
EXEMPTIONS FOR THE RICH
(١٨٣٣-١٨٣٤) وَعَنْ عَظَآءٍ بُنِ يَسَارٍ ◌ُرْسَلًا قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَا تَحِلُّ الشَّدَقَّةُ لِغَنِيّ
إِلّ ◌ِمْسَةٍ لِّغَازٍ فِي سَبِيْلِ اللهِ أَوْلِعَامِلٍ عَلَيْهَا أَوْلِغَارِمٍ آوْلِرَجُلٍ إِشْتََّاهَا بِمَالِهِ آَوْلِرَجُلٍ كَانَ لَهُ جَارْ
مِسْكِيُنْ فَتُصُدِّقَ عَلَى الْمِسْكِيْنِ فَأَهُدَى الْمِسْكِيْنُ لِلْغَنِيِّ - رَوَاهُ مَالِكْ وَأَبُوْ دَاوُدَ وَفِيْ رِوَايَةٍ لِّأَيْ دَاؤُ: عَنْ
آبْ سَعِيدٍ اوِابْنِ السَّپِئْلِ۔
1833. Sayyiduna Ata ibn Yasar As a +, narrated in a mursal form that Allah's
Messenger ,Luleå Lo said, "Zakah (Annual due charity) is not lawful for a rich man,
except in five cases:
(i)
Who fights in Allah's cause (but lacks equipment for jihad).
(ii)
Who collects zakah (Annual due charity) ..
(iii)
Who has to pay a debt or ransom.
(iv)
Who buys property of zakah (Annual due charity) against his money.
(v)
Who has a poor neighbour to whom zakah (Annual due charity) has
been paid and who makes a present to him."1
1834. Sayyiduna Abu Sa'eed's ack+, version also has, "Who is a traveller."2
COMMENTARY: The rich man who has to pay a debt or ransom may have to a huge
penalty beyond his means. Or, he may be responsible for blood wit or someone else's debt.
Imam shafi'I als, said that a rich warrior may receive zakah (Annual due charity). But,
Imam Abu Hanifah a:>, said, that it is not allowed to pay him zakah (Annual due charity).
He cites other ahadith about it and the Prophet's صلى الله عليه وسلم instructions to Sayyiduna
.رضى اللهعنه (Mu'adh (Ibn Jabal
ONLY THOSE DESERVE WHO ARE MENTIONED IN THE QURAN
(١٨٣٥) وَعَنْ زِيَادِبْنِ الْحَارِثِ الشُّدَائِيِّ قَالَ آتَيْتُ النَِّنَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمْ فَبَا يَعْتُهُ فَذَكَّرَ حَدِيْقًا طَوِيلًا
فَأَتَاهُ رَجُلْ فَقَالَ أَعْطِنِ مِنَ الشَّدَقَةِ فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللّهُ لَمْ يَرْضَ بِحُدُمِ
نَبِيٍّ وَلَّا غَيْرِهٍ فِىِ الشَّدَقَاتِ حَتَّى حَدِّمَ فِيْهَا هُوَفَّجَزَّاهَا ثَمَانِيَةً أَجْزَاءٍ فَإِنْ كُنْتَ مِنْ تِلْكَ الْأَجْزَآءِ
آغْطَيْئُك(رواهابوداؤد)
1835. Sayyiduna Ziyad ibn al-Harith as Suda'I us as, narrated that he went to the
Prophet Muhamrmad صلى الله عليه وسلم and pledged allegiance to him. Then he narrated a
1 Abu Dawud # 1635, Ibn Majah # 1841, Muwatta Maallik # 29 (Zakah (Annual due charity)), Musnad
Ahmad C-56.
2 Abu Dawud # 1637.

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lengthy hadith, saying that a man came to the Prophet Muhammad ,lào and
requested him to give him some zakah (Annual due charity). Allah's Messenger a.
julesaid that Allah does not approved the decision of a Prophet Muhammad a .
+le or anyone other than him about zakah (Annual due charity). Rather, he has
given a decision on that himself. He had divided those entitled to zakah (Annual
due charity) into eight classes. Then he said, "If you belong to any of these classes, I
shall give you something."1
(of surah Tawbah 9:60 already translated, see commentary hadith # 1828).
SECTION III
الفَصلُ الثَّالِثُ
UMAR'S رضى الله عنه EXPERIENCE
-
(١٨٣٦) عَنْ زَيْدِ بُنِ آَسْلَمَ قَالَ شَرِبَ حُمَرُ بْنُّ الْخُطَّابِ لَبَنَّا فَأَعْجَبَهُ فَسَأَلَ الَّذِى سَقَّهُ مِنْ أَيْنَ هُذَا الَّبَنُ
فَأَخْبَرَهُ أَنَّه وَرَدَ عَلَى مَآءٍ قَدْ سَمَّاهُ فَإِذَا نَعَهٌ مِنْ نَّعَمِ الشَّدَقَّةِ وَهُمْ يَسْقُونَ فَحَلَبُوْا مِنْ الْبَّائِهَا فَجَعَلْتُهُ فِى
سِقَائِئْ فَهُوَ لهُذَا فَأَدْخَلَ عُمَرُيَدَه فَاسْتَقَاء(رواه مالك والبيهقى فى شعب الإيمان)
1836. Sayyiduna Zayd ibn Aslam we à +, narrated that (Sayyiduna Umar ibn al-
Khattab us &+, drank some milk that delighted him. He asked the man who had
given him to drink, "From where is it?" He told him that he had gone to a watering
place, naming it too. He saw some camels from the sadaqah (charity) being watered.
The people drew some of their milk and he too took some of it his skin. That milk
was from it. At that, Umar put his hand in his mouth and forced himself to vomit.2
(see also # 2788)
COMMENTARY: This was Sayyiduna Umar's as an +, exceptional righteousness and God
fearing attitude, otherwise it was a gift to him from one who had deserved zakah (Annual
due charity) (as stated previously).
CHAPTER - V
THOSE TO WHOM IT IS ALLOWED TO BEG
AND THOSE TO WHOM IT IS NOT ALLOWED
بَابُ مَنْ لَّا تَحِلَّ لَهُ الْمَسْتَلَةُوَمَنْ تَحِلَّلَهُ
The ulama (Scholars) say that a person who possesses one day's provision and clothing to
cover himself should not stretch his hand before anyone else because it is forbidden to beg
if one has no need. However, he who does not possess one day's provision and clothing to
cover himself is permitted to beg. The needy and poor who possesses provision for one day
and is strong enough to earn a living, to him it is permitted to receive zakah (Annual due
charity) but unlawful to stretch his hand before anyone else. But, it is allowed to do so to a
needy and poor who has not even a day's provision and is unable to earn a living.
Nawawi ales, has quoted the ulama (Scholars) in his sharh Muslim that it is disallowed to
ask other people for something without need but the ulama (Scholars) disagree on a person
1 Abu Dawud # 1630, Daraqutni # 9 (exhortation to pay zakah (Annual due charity))
2 Muwatta Maalik # 31 (Zakah (Annual due charity)), Bayhaqi Shaubal Eeman # 5771.

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1
who is strong and able enough to earn a living. The more correct opinion is that such a
person should not beg from others and it is rated as unlawful though some say that it is
makruh (unbecoming). Begging is allowed to the needy and handicapped on three
conditions:
(i)
He must not disgrace himself by begging.
(ii)
While begging, he must not exaggerate.
(iii)
He must not inconvenience and harass the person from whom he is begging.
If even one of these condition is not fulfilled then it is agree that begging is unlawful.
Ibn Mubarak als, said that if anyone begs for Allah's sake then that is not proper to give
him any thing because he raises the importance of the worlds and its things enough Allah
has called them insignificant. Such a beggar should not be obliged so that he may be
warned. If anyone begs on the right of Allah's or 'on the right of Muhammad, then, it is not
wajib (obligatory) to give him any thing. If anyone puts forth a false need of his and. gets
something from someone, then he does not become its owner. (It is forbidden and unlawful
in his hands). If anyone presents himself as a Sayyid and expresses his need to some who
believes him and gives it to him, but he is not a sayyid then that which is given to him does
not belong to him and it will be unlawful in his hands.
Similarly, if anyone imagines one who asks for a need to be a pious, righteous man and
gives him what he needs though that man is a sinner such that if it was known nothing
would have been given to him, then this fraud does not become the owner of it and it is
unlawful in his hands. He must return it to its owner which is wajib (obligatory) for him to
do. If anyone gives a rude person what he asks to save himself of his rudeness and
backbiting then that would be unlawful for the rude person.
If a poor man comes to a person and kisses his hands and feet to coax him to give him
something and he falls into the trap, then it is makruh (unbecoming). He must not let him
kiss his limbs.
Those hereditary beggars who knock at doors beating drums and playing music must not .
be given anything. They are the worst of all beggars.
SECTION I
الفضل الآۉَّلُ
WHO ARE ALLOWED TO BEG
(١٨٣٧) عَنْ قَبِيْقَةً بْنِ مُخَارِقٍ قَالَ تَحَمَّلْتُ حَمَّالَةً فَأَتَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَسْأَلُهُ فِيْهَا فَقَالَ
أَقِمْ حَتَّى تَأْتِيَنَا الشَّدقَةُ فَتَأُمُّلَكَ بِهَا ثُؤَّ قَالَ يَا قَبِصَةُ إِّ الَْسأَلَّةَ لَا تُحِلُّ إِلَّ لِأُحَدٍ ثَلاثَةٍ زَّجُلٍ تَحَمَّلَ
كَمَّالَةٌ فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيْتَهَا تُؤَّ يُمْسِكُ وَرَجُلٍ أَصَابَتُهُ جَائِحَةٌ إِجْتَاحَتْ مَالُهُ فَحَلَّتُ لَهُ الْمَسْأَلَّةُ
حَتَّى يُصِيْبَ قِوَامًا مِنْ عَيْشٍ أَوْ قَالَ سِدَادًا مِنْ عَيْشٍ وَّرَجُلٍ آصَابَتْهُ فَاقَةٌ حَتَّى يَقُوْمَ ثَلَاثَةٌ مِنْ ذَوِى الْحِجِى مِنْ
قَوْمِهِ لَقَدُ أَصَابَتْ فُلَانًا قَاقَّةٌ فَحَلَّتْ لَهُ الْمَسْأَّلَةُ حَتَّى يُصِيْبَ قِوَامًا مِنْ عَيْشٍ أَوْقَالَ سِدَادًا مِنْ عَيْشٍ فَمَا
سِوَاهُنَّ مِنَ الْمَسْأَلَةِ يَا قَبِيْصَةُ سُخْتْ يَأْكُلُهَا صَاحِبُهَا سُكُنًا (رواه مسلم)

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1837. Sayyiduna Qabisah ibn Mukhariq ucan +, narrated that he stood guarantor for
hammalah. So, he came to Allah's Messenger صلى الله عليه وسلم and asked him to help in
this regard. He directed him to wait till he received the sadaqah (charity) and gave
instructions for (something to be paid to) him. Then he said, "O Qabisah, begging
is not allowed but to three kinds:
(i)
One who stands guarantor for hammalah is allowed to beg till he
discharges it, after which he must cease to beg (but he must not amplify
his needs.
(ii)
One who goes through a calamity and has last his property is allowed
begging till his needs (of food and clothing) are met." Or he said, "till his
helplessness is removed, and he has enough to support his life.
(iii)
A rich man who is suddenly beset by poverty and three intelligent (and
sober) man of the community vouch for that is allowed begging (to the
extend of his needs) till he receives enough to sustain him." Or, he said,
"till his incapacity is seen through.
O Qabisah, apart from these three it is forbidden to anyone else to beg. If anyone
else begs then the devours that which is forbidden.1
COMMENTARY: Hammalah is what a person is bound to pay as blood wit and a third person
intervenes to avert in-fighting and guarantees to pay on behalf of the penalized person.
BEGGING ONLY TO ENHANCE ONE'S WEALTH
(١٨٣٨) وَعَنْ أَبِيْ هُرَيُرَةَّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ سَأَلَ النَّاسَ أَنْوَالَهُمْ تَكَّتُّرًّا فَإِنَّمَا
يَسْأَلُ جَمْرًا فَلْيَسْتَقِلَّ أَوْ لِيَسْتَكُثِرُ (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1838
said, "He who asks people for their property to enhance his own, asks only for live
coal, So, let him ask for little or much."2
COMMENTARY: Asking for live coal is to ask for the fire of hell. And, asking for little or
much means that those people are at a loss any way who beg for insignificant things or
precious and abundant wealth.
PLIGHT OF BEGGARS ON THE DAY OF RESURRECTION
(١٨٣٩) وَعَنْ عَبْدِ اللَّهِ بْنِ حُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا يَزَالُ الرَّجُلُ يَسْأَّلُّ النَّاسَ حَتُى
يَأْقِ يَوْمَ الْقِيَامَةِ لَيْسَ فِى وَجُهِهِ مُزْعَهُ لَخپٍ (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Umar .1839
, said, "If a man does not cease to beg from people then he will come on the day
of resurrection with no flesh on his face."3
COMMENTARY: Those people who continually beg without necessity will be brought
disgraces on the day of resurrection. Or, they would really have no flesh on their faces and
it would be proclaimed before all creatures. "They never ceased beg in the world. This is
their punishment."
1 Muslim # 109-1044, Abu Dawud # 1640, Nasai'i # 2580, Darimi # 1687, Musnad Ahmad 3-477.
2 Muslim # 105-1041, Ibn Majah # 1838.
3 Bukhari # 1474, Muslim # 104.1040, Nasai'i # 2585, Musnad Ahmad 2-15.

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OVEREMPHASISING WHILE ASKING FROM OTHERS
(١٨٤٠) وَعَنْ مُعَاوِيَةً قَالَ قَالَ رَسُوُلُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُخْلِفُوْا فِي الْمَسْئَلَةِ فَوَ اللَّهِ لَا يَسْأَّلُنِيْ
أَحَدْقِنْكُمُ شَيْئًّا فَتُخْرِ جُ لَه مَسْ أَلَتُهُ مِّ شَيْئًا وَآَنَا لَهُ كَارِ فَيُبَارَكُ لَهُ فِيُمَا أَعْطَيْتُّهُ(رواه مسلم)
1840. Sayyiduna Mu'awiyah رضى اله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Do not beg aggressively. By Allah, if any of you asks me for anything
(persistently), I give it to him though I dislike (to do) it. How then will there be
blessing in what I give him?"1
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم could not deny a request even if
made very insistently but, his displeasure and blessings could never be together.
BETTER TO WORK
(١٨٤١) وَعَنِ الزُّبَيْرِبْنِ الْعَزَّامِ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَآَنْ يَأْخُذَّ أَحَدُكُمْ حَبْلَهُ فَيَأْنِ حُزْمَةٍ
حَطَّبٍ عَلَى ظَهْرٍهٍ فَتَبِيْعَهَا فَيَكُنَّ اللّهُ بِهَا وَجْهَهُ خَيْرٌلَّهُ مِنْ آَنْ يَسْأَلَ النَّاسَ أَخْطُوْهُ أَوْ مَنَّهُوُهُ(رواه البخارى)
1841. Sayyiduna Az-Zubayr ibn al-Awwam usa+, narrated that Allah's Messenger
said, "That one of you picks up his rope and comes with a pile of صلى الله عليه وسلم
firewood on his back and sells it whereby Allah preserves his dignity is better than
that he begs from the people who may or may not give him."2
UPPER HAND IS BETTER THAN THE LOWER
(١٨٤٢) وعَنُ حَكِيُمِ بْنِ حِزَامٍ قَالَ سَأَلْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَغْطَانِ ثُمَّ سَأَلْتُهُ فَأَعْطَانِ ثُثّ
قَالَ لِيْ يَا حَكِيْمُ إِنَّ هِذَا الْمَالَ خَفِرْ حُلُوْ فَمَنْ آَخَذَهُ بِسَخَاوَةٍ نَفْسٍ بُوْرِكَ لَهُ فِيْهِ وَمَنْ آَخَذَه پِِشُرَافٍ
نَفْسٍ لَّمْ يُبَارَكْ لَهُ فِيْهِ وَكَانَ كَالَّذِئْ يَأْكُلُ وَلَا يَشْبَهُ وَالْيَدُ الْعُلْيَا خَيْرٌ مِّنَ الْيَدِ السُّفْلِى قَالَ حَكِيْمٌ فَقُلْتُ
يَا رَسُولَ اللَّهِ وَالَّذِى بَعَقَكَ بِالْحُقِ لَا أَرْزَأُ أَحَدًّا بَعْدَكَ شَيْئًا حَتَّى أُفَارِقَ الدُّنْيَا (متفق عليه)
1842. Sayyiduna Hakim ibn HIzam رضى الله عنه narrated, "I asked Allah's Messenger
for something and he gave it to me. I asked him again and he grant ed صلى الله عليه وسلم
it to me. Then, he said, 'O Hakim! This wealth is green and sweet and he who
takes it with indifference, is blessed in it but he who takes it greedily (craving for
it) is not blessed in it, being as one who eats but is not satiated. Know! The upper
hand is better than the lower hand.' I said, 'O Messenger of Allah, by him who
has sent you with the truth, after this, I shall never ask ary one for any thing till I
depart from this world."3
(١٨٤٣) وَعَنِ ابْنِ عُمَرَاَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ عَلَى الْمِنْبَرِ وَهُوَ يَذْكُرُ الشَّدَقَةَّ وَالتَّعَفُّفَ
عَنِ الْمَسْأَلَةِ الْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّغْلِى وَالْيَدُ الْعُلْيَّا هِىَ الْمُنْفِقَةُ وَالسُّغْلِى هِىَ السَّآئِلَةُ (متفق عليه)
1 Muslim # 990-1038, Nasai'i # 2593, Darimi # 1644, Musnad Ahmad 4-98.
2 Bukhari # 1471, Nasai'i # 2585, Il n Majah 1836, (Tirmidhi # 680 from Abu Hurayrah).
3 Bukhari # 1472, Muslim # 56-1035, Tirmidhi # 2471, Nasai'i # # 2601, Darimi # 1472, Musnad
Ahmad 3-434.

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1843. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
while he was on the pulpit and speaking of sadaqah (charity) and of refraining
from begging, "The upper hand is better than the lower hand, the upper is that
which gives and the lower is that which begs.1
EXCELLENCE OF ONE WHO.DOES NOT BEG
(١٨٤٤) وَعَنْ أَبِيْ سَعِيْدِنٍ الْخُدْرِيِّ قَالَ إِّ أُنَاسًا مِنَ الْأَنْصَارِ سَأَلُّوْا رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
فَأَعْظَاهُمْ تُؤَّ سَأَلُوْهُ فَأَعْظَاهُمُ حَتّى نَفِدَ مَا عِنْدَهُ فَقَالَ مَا يَكُوُُ عِنْدِىٌ مِنْ خَيْرٍ فَلَنْ آذَّخِرَهُ عَنْكُمُ
وَمَنْ يَسْتَعِقَّ يُحِقَّهُ اللهُ وَمَنْ يَسْتَغْنِ يُغْنِهِ اللّهُ وَمَنْ يَتَصََّرُ يُصَِّرَهُ اللهُ وَمَا أُعْطِىَ أَحَدْ عَطَاءٌ هُوَ خَيْرٌ
وَأَوْسَهُ مِنَ القَبُرِ (متفق عليه)
1844. Sayyiduna Abu Sa'eed al-Khudri us +, narrated that some men of the ansar
asked Allah's Messenger صلى الله عليه وسلم for something which he gave them. Again, they
asked him for something and he gave it to them. Till whether he had was depleted.
So, he said, "If I have any thing, I shall never conceal it from you (to hoard). He who
abstains, Allah gives him ability to be free of want. He who is content. Allah
preserves him from begging. He who constant perseveres, Allah helps him to show
endurance. Remember! Nothing is better and more encompassing than patience."2
TAKE WHAT YOU GET WITHOUT COVETING FOR IT
(١٨٤٥) وَعَنْ عُمَرَ بُنِ الْخُطَّابٍ قَالَ كَاتَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعْطِيْنِى الْعَطَآءَ فَأَقُوْلُ أَعْطِهِ أَفْقَرَ إِلَيْهِ
مِنِّْ فَقَّلَ خُذُّهُ فَتَمَّوَّلُهُ وَتَصَدَّقُ بِهِ فَمَا جَآءَ كَ مِنْ هَذَا الْمَالِ وَأَنْتَ غَيْرُ مُشْرِفٍ وَلَّا سَآئِلٍ فَخُذُهُ وَمَالَا
فَلَاتُتْبِعُهُ نَفْسَكَ۔ (متفق عليه)
1845. Sayyiduna Umar ibn al-Khattab wan>, narrated that the Prophet Muhammad
used to give him something but he requested him to give it to one who صلى الله عليه وسلم
was more in need of it than he. He said, "Take it and keep it with your wealth and
disburse it as charity. What comes to you from this property without your coveting
and begging for it, take it. But, (what does not come without coveting and begging
for it) do not allow your desire to seek it."3
COMMENTARY: This hadith emphasizes that one must not hanker after what can be got
only by desiring it earnestly. Do not wait for it.
According to another hadith, "If anyone gets anything without coveting for it and he
returns it, then it is as if he returned it to Allah, meaning, he rejected a bounty of Allah.
A DIDACTIC EVENT: Imam Ahmad antes, bought something from the market. Binan Jalal
al de, carried his purchases with him up to his home. There, Imam Ahmad and, found
1 Bukhari # 1429, Muslim # 94-1033, Abu Dawud # 1648, Nasai'i # 2533, Muwatta Maalik # 8
(Ssadaqah (charity) Musnad Ahmad 3-12)
2 Bukhari # 1469, Muslim # 124-1053, Abu Dawud # 1644, Tirmidhi # 2034, Nasai'i # 2688, Muwatta
Maalik 7 (Sadaqah (charity)/Musnad Ahmad 3-12).
3 Bukhari # 1473, Muslim # 110-1045, Nasai'i # 2608, Musnad Ahmad 1-17.