6. Zakat

عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعَثَ مُعَاذًا إِلَى الْيَمَنِ فَقَالَ: «إِنَّك تَأتي قوما من أهل الْكتاب. فَادْعُهُمْ إِلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ. فَإِنْ هُمْ أطاعوا لذَلِك. فَأَعْلِمْهُمْ أَنَّ اللَّهَ قَدْ فَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي الْيَوْمِ وَاللَّيْلَةِ. فَإِنْ هم أطاعوا لذَلِك فأعلمهم أَن الله قد فرض عَلَيْهِم صَدَقَة تُؤْخَذ من أغنيائهم فَترد فِي فُقَرَائِهِمْ. فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ. فَإِيَّاكَ وَكَرَائِمَ أَمْوَالِهِمْ وَاتَّقِ دَعْوَةَ الْمَظْلُومِ فَإِنَّهُ لَيْسَ بَيْنَهَا وَبَين الله حجاب»

Ibn 'Abbas reported God's messenger as saying when he sent Mu'adh to the Yemen, “You will come to folk who are people of a book, so invite them to testify that there is no god but God and that Muhammad is God's messenger. If they obey that, tell them God has made obligatory for them five times of prayer every twenty-four hours. If they obey that, tell them God has made obligatory for them sadaqa to be taken from their rich and handed over to their poor. If they obey that, avoid taking the best parts of their property; and regard the claim of him who is wronged, for there is no veil between it and God." (Bukhari and Muslim.)

وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا مِنْ صَاحِبِ ذَهَبٍ وَلَا فِضَّةٍ لَا يُؤَدِّي مِنْهَا حَقَّهَا إِلَّا إِذَا كَانَ يَوْمُ الْقِيَامَةِ صُفِّحَتْ لَهُ صَفَائِحُ مِنْ نَارٍ فَأُحْمِيَ عَلَيْهَا فِي نَارِ جَهَنَّمَ فَيُكْوَى بِهَا جَنْبُهُ وجبينه وظهره كلما بردت أُعِيدَتْ لَهُ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ حَتَّى يُقْضَى بَيْنَ الْعِبَادِ فَيُرَى سَبِيلُهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ» قِيلَ: يَا رَسُولَ اللَّهِ فَالْإِبِلُ؟ قَالَ: «وَلَا صَاحِبُ إِبِلٍ لَا يُؤَدِّي مِنْهَا حَقَّهَا وَمِنْ حَقِّهَا حَلْبُهَا يَوْمَ وِرْدِهَا إِلَّا إِذَا كَانَ يَوْمُ الْقِيَامَةِ بُطِحَ لَهَا بِقَاعٍ قَرْقَرٍ أَوْفَرَ مَا كَانَت لَا يفقد مِنْهَا فصيلا وَاحِدًا تَطَؤُهُ بِأَخْفَافِهَا وَتَعَضُّهُ بِأَفْوَاهِهَا كُلَّمَا مَرَّ عَلَيْهِ أولاها رد عَلَيْهِ أخراها فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ حَتَّى يُقْضَى بَيْنَ الْعِبَادِ فَيُرَى سَبِيلُهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّار» قيل: يَا رَسُول الله فَالْبَقَرُ وَالْغَنَمُ؟ قَالَ: «وَلَا صَاحِبُ بَقْرٍ وَلَا غَنَمٍ لَا يُؤَدِّي مِنْهَا حَقَّهَا إِلَّا إِذَا كَانَ يَوْمُ الْقِيَامَةِ بُطِحَ لَهَا بِقَاعٍ قَرْقَرٍ لَا يَفْقِدُ مِنْهَا شَيْئًا لَيْسَ فِيهَا عَقْصَاءُ وَلَا جَلْحَاءُ وَلَا عَضْبَاءُ تَنْطِحُهُ بِقُرُونِهَا وَتَطَؤُهُ بِأَظْلَافِهَا كُلَّمَا مَرَّ عَلَيْهِ أُولَاهَا رُدَّ عَلَيْهِ أُخْرَاهَا فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ حَتَّى يُقْضَى بَيْنَ الْعِبَادِ فَيُرَى سَبِيلُهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ» . قِيلَ: يَا رَسُول الله فالخيل؟ قَالَ: " الْخَيل ثَلَاثَةٌ: هِيَ لِرَجُلٍ وِزْرٌ وَهِيَ لِرَجُلٍ سِتْرٌ وَهِيَ لِرَجُلٍ أَجْرٌ. فَأَمَّا الَّتِي هِيَ لَهُ وِزْرٌ فَرَجُلٌ رَبَطَهَا رِيَاءً وَفَخْرًا وَنِوَاءً عَلَى أَهْلِ الْإِسْلَامِ فَهِيَ لَهُ وِزْرٌ. وَأَمَّا الَّتِي لَهُ سِتْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللَّهِ ثُمَّ لَمْ يَنْسَ حَقَّ اللَّهِ فِي ظُهُورِهَا وَلَا رِقَابِهَا فَهِيَ لَهُ سِتْرٌ. وَأَمَّا الَّتِي هِيَ لَهُ أَجْرٌ فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ الله لأهل الْإِسْلَام فِي مرج أَو رَوْضَة فَمَا أَكَلَتْ مِنْ ذَلِكَ الْمَرْجِ أَوِ الرَّوْضَةِ مِنْ شَيْءٍ إِلَّا كُتِبَ لَهُ عَدَدَ مَا أَكَلَتْ حَسَنَاتٌ وَكُتِبَ لَهُ عَدَدَ أَرْوَاثِهَا وَأَبْوَالِهَا حَسَنَاتٌ وَلَا تَقْطَعُ طِوَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ إِلَّا كَتَبَ اللَّهُ لَهُ عَدَدَ آثَارِهَا وأوراثها حَسَنَاتٍ وَلَا مَرَّ بِهَا صَاحِبُهَا عَلَى نَهْرٍ فَشَرِبَتْ مِنْهُ وَلَا يُرِيدُ أَنْ يَسْقِيَهَا إِلَّا كَتَبَ اللَّهُ لَهُ عَدَدَ مَا شَرِبَتْ حَسَنَاتٍ " قِيلَ: يَا رَسُولَ اللَّهِ فَالْحُمُرُ؟ قَالَ: " مَا أُنْزِلَ عَلَيَّ فِي الْحُمُرِ شَيْءٌ إِلَّا هَذِهِ الْآيَةُ الْفَاذَّةُ الْجَامِعَةُ (فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ) الزلزلة. رَوَاهُ مُسلم

Abu Huraira reported God’s messenger as saying, “If any owner of gold or silver does not pay what is due on it, when the day of resurrection comes plates of fire will be beaten out for him, they will be heated in the fire of jahannam, and his side, forehead and back will be cauterised with them. Every time they are put back in the fire they will be returned to him during a day whose extent will be fifty thousand years, until judgment is pronounced among mankind and he sees whether his path is to take him to paradise or to hell." He was asked about camels and replied, “If any owner of camels does not pay what is due on them, one thing which is due being to milk them on the day they come down to water,* when the day of resurrection comes a soft sandy plain will be spread out for them, as extensive as possible, he will find that not a single young one is missing, and they will trample him with their hoofs and bite him with their mouths. As often as the first of them pass him the last of them will be brought back to him during a day whose extent will be fifty thousand years, until judgment is pronounced among mankind and he sees whether his path is to take him to paradise or to hell." He was asked about cattle and sheep and said, “If any owner of cattle or sheep does not pay what is due on them, when the day of resurrection comes a soft sandy plain will be spread out for them, he will find none of them missing, with twisted horns, without horns, or with a broken horn, and they will gore him with their horns and trample him with their hoofs. As often as the first of them pass him the last of them will be brought back to him during a day whose extent will be fifty thousand years, until judgment is pronounced among mankind and he sees whether his path is to take him to paradise or to hell”. He was asked about horses and said, “Horses are of three types; to one man they are a load, to another a covering, and to another a reward. The first class is exemplified when a man keeps them in hypocrisy, vainglory and opposition to the people of Islam, so they are a load to him. The second class is exemplified when a man keeps them to be used in God's path and is not forgetful of God’s right concerning their backs and necks, so they are a covering to him. The third class is exemplified when a man keeps them to be used in God's path by the people of Islam and puts them in a meadow and field. The amount of what they eat in that meadow or field will be recorded on his behalf as good deeds, as will also the amount of their dung and urine. If they break their halter and prance a course or two God will record the amount of their hoofmarks and their dung on his behalf as good deeds. If their master brings them past a river from which they drink, although he did not intend to water them, God will record the amount of what they drink on his behalf as good deeds.” He was asked about asses and said, "I have had no revelation about asses except this solitary verse of a composite nature, ‘He who does an atom’s weight of good will see it, and he who does an atom’s weight of evil will see it'.”** Muslim transmitted it. * This is said to be in order that he may be able to give a drink to passers-by and the poor. ** Qur’an 99: 7.

عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " مَنْ آتَاهُ اللَّهُ مَالًا فَلَمْ يُؤَدِّ زَكَاتَهُ مُثِّلَ لَهُ مَالُهُ شُجَاعًا أَقْرَعَ لَهُ زَبِيبَتَانِ يُطَوَّقُهُ يَوْمَ الْقِيَامَةِ يَأْخُذ بِلِهْزِمَتَيْهِ - يَعْنِي بشدقيه - يَقُولُ: أَنَا مَالُكَ أَنَا كَنْزُكَ ". ثُمَّ تَلَا هَذِه الْآيَة: (وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ من فَضله) إِلَى آخر الْآيَة. رَوَاهُ البُخَارِيّ

He reported God s messenger as saying, “If God gives anyone property and he does not pay the zakat on it, his property will be made to appear to him on the day of resurrection as a large bald snake with black spots over its eyes. It will be put round his neck on the day of resurrection, then seize his lihzamatani, i.e. his jaws, then say, ‘I am your property; I am your treasure’.” He then recited, “Let not those who are niggardly think…”* Bukhari transmitted it. * Quran 3:180

عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَا مِنْ رَجُلٍ يَكُونُ لَهُ إِبِلٌ أَوْ بَقَرٌ أَوْ غَنَمٌ لَا يُؤَدِّي حَقَّهَا إِلَّا أَتَى بِهَا يَوْمَ الْقِيَامَةِ أعظم مَا يكون وَأَسْمَنَهُ تَطَؤُهُ بِأَخْفَافِهَا وَتَنْطِحُهُ بِقُرُونِهَا كُلَّمَا جَازَتْ أُخْرَاهَا رُدَّتْ عَلَيْهِ أُولَاهَا حَتَّى يُقْضَى بَيْنَ النَّاس»

Abu Dharr reported the Prophet as saying, “If any man has camels, cattle, or sheep on which he does not pay what is due, they will be produced as large and fat as can be on the day of resurrection and will trample him with their hoofs and gore him with their horns. As often as the last of them pass him the first of them will be brought back to him until judgment is pronounced among mankind.” (Bukhari and Muslim.)

وَعَنْ جَرِيرِ بْنِ عَبْدُ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسلم: «إِذا أَتَاكُمُ الْمُصَدِّقُ فَلْيَصْدُرْ عَنْكُمْ وَهُوَ عَنْكُمْ رَاضٍ» . رَوَاهُ مُسلم

Jarir b. ‘Abdallah reported God’s messenger as saying, “When the collector of sadaqa comes to you see that he is pleased with you when he leaves you.” Muslim transmitted it.

وَعَنْ عَبْدُ اللَّهِ بْنِ أَبِي أَوْفَى رَضِيَ اللَّهُ عَنْهُمَا قَالَ: كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَتَاهُ قَوْمٌ بِصَدَقَتِهِمْ قَالَ: «اللَّهُمَّ صلى على آل فلَان» . فَأَتَاهُ أبي بِصَدَقَتِهِ فَقَالَ: «اللَّهُمَّ صلى الله على آل أبي أوفى» وَفِي رِوَايَة: " إِذا أَتَى الرجل النَّبِي بِصَدَقَتِهِ قَالَ: «اللَّهُمَّ صلي عَلَيْهِ»

‘Abdallah b. Abu Aufa told that the Prophet said when people brought him their sadaqa, “O God, bless the family of so and so.” He told how, when his father brought him his sadaqa, he said, “O God, bless the family of Abu Aufa.” (Bukhari and Muslim.) A version says that when a man brought the Prophet his sadaqa he said, “O God, bless him.”

عَن أَبِي هُرَيْرَةَ. قَالَ: بَعَثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عُمَرَ عَلَى الصَّدَقَةِ. فَقِيلَ: مَنَعَ ابْنُ جَمِيلٍ وَخَالِدُ بْنُ الْوَلِيدِ وَالْعَبَّاسُ. فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَا يَنْقِمُ ابْنُ جَمِيلٍ إِلَّا أَنَّهُ كَانَ فَقِيرًا فَأَغْنَاهُ اللَّهُ وَرَسُولُهُ. وَأَمَّا خَالِدٌ فَإِنَّكُمْ تَظْلِمُونَ خَالِدًا. قَدِ احْتَبَسَ أَدْرَاعَهُ وَأَعْتُدَهُ فِي سَبِيلِ اللَّهِ. وَأَمَّا الْعَبَّاسُ فَهِيَ عَلَيَّ. وَمِثْلُهَا مَعَهَا» . ثُمَّ قَالَ: «يَا عُمَرُ أَمَا شَعَرْتَ أَن عَم الرجل صنوا أَبِيه؟»

Abu Huraira told how when God’s messenger sent ‘Umar to collect sadaqa people said that Ibn Jamil, Khalid b. al-Walid and al-‘Abbas refused. So God’s messenger said, “Ibn Jamil is not objecting, but he was poor and God and His messenger enriched him. * As for Khalid, you are wronging him, for he has kept back his coats of mail and weapons to use them in God’s path. As for al-‘Abbas, I shall be responsible for it and an equal amount along with it.” Then he said, “Did you not know, ‘Umar, that a man’s paternal uncle is of the same stock as his father?” (Bukhari and Muslim.) * This sentence has given commentators trouble, and several explanations of the meaning are given. It appears best to understand it as a seeming defence of Ibn Jamil which is really a rebuke. The idea is therefore that the seriousness of his action is not so much in his actual objection to paying zakat as in his being induced to do this by ingratitude to God who has enriched him.

عَن أبي حميد السَّاعِدِيّ: اسْتَعْمَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلًا مِنَ الأزد يُقَال لَهُ ابْن اللتبية الأتبية عَلَى الصَّدَقَةِ فَلَمَّا قَدِمَ قَالَ: هَذَا لَكُمْ وَهَذَا أُهْدِيَ لِي فَخَطَبَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَحَمِدَ اللَّهَ وَأثْنى عَلَيْهِ وَقَالَ: " أَمَّا بَعْدُ فَإِنِّي أَسْتَعْمِلُ رِجَالًا مِنْكُمْ عَلَى أُمُور مِمَّا ولاني الله فَيَأْتِي أحدكُم فَيَقُول: هَذَا لكم وَهَذَا هَدِيَّةٌ أُهْدِيَتْ لِي فَهَلَّا جَلَسَ فِي بَيْتِ أَبِيهِ أَوْ بَيْتِ أُمِّهِ فَيَنْظُرُ أَيُهْدَى لَهُ أَمْ لَا؟ وَالَّذِي نَفْسِي بِيَدِهِ لَا يَأْخُذُ أَحَدٌ مِنْهُ شَيْئًا إِلَّا جَاءَ بِهِ يَوْمَ الْقِيَامَةِ يَحْمِلُهُ عَلَى رَقَبَتِهِ إِنْ كَانَ بَعِيرًا لَهُ رُغَاءٌ أَوْ بَقْرًا لَهُ خُوَارٌ أَوْ شَاة تَيْعر " ثمَّ رفع يَدَيْهِ حَتَّى رَأينَا عفرتي إِبِطَيْهِ ثُمَّ قَالَ: «اللَّهُمَّ هَلْ بَلَّغْتُ اللَّهُمَّ هَل بلغت» . . قَالَ الْخَطَّابِيُّ: وَفِي قَوْلِهِ: «هَلَّا جَلَسَ فِي بَيْتِ أُمِّهِ أَوْ أَبِيهِ فَيَنْظُرُ أَيُهْدَى إِلَيْهِ أَمْ لَا؟» دَلِيلٌ عَلَى أَنَّ كُلَّ أَمْرٍ يُتَذَرَّعُ بِهِ إِلَى مَحْظُورٍ فَهُوَ مَحْظُورٌ وَكُلُّ دخل فِي الْعُقُودِ يُنْظَرُ هَلْ يَكُونُ حُكْمُهُ عِنْدَ الِانْفِرَادِ كَحُكْمِهِ عِنْدَ الِاقْتِرَانِ أَمْ لَا؟ هَكَذَا فِي شرح السّنة

I employ men of your number to deal with certain matters which God has entrusted to me, yet one of them comes and says, 'This is for you and this is a present which was given to me.’ Why did he not sit in his father’s or his mother’s house and see whether it would be given to him or not? By Him in whose hand my soul is, whoever takes any of it will inevitably bring it on the day of resurrection carrying it on his neck, be it a camel which rumbles, an ox which bellows, or a sheep which bleats.” Then raising his arms so that we could see the place where the hair grew under his armpits he said, "O God, have I given full information? O God, have I given full information?” (Bukhari and Muslim.) Khattabi said: The words "Why did he not sit in his father’s or his mother's house and see whether it would be given to him or not?” are a proof that every matter which, when it is adopted, leads to something forbidden is itself forbidden, and that note is taken of everyone who enters into covenants as to whether or not his decision made by himself is like his decision when he is associated with others. Thus it is quoted in Sharh as-sunna.

وَعَنْ عَدِيِّ بْنِ عُمَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنِ اسْتَعْمَلْنَاهُ مِنْكُم على عمر فَكَتَمَنَا مِخْيَطًا فَمَا فَوْقَهُ كَانَ غُلُولًا يَأْتِي بِهِ يَوْم الْقِيَامَة» . رَوَاهُ مُسلم

‘Adi b. ‘Amira reported God’s messenger as saying, "If I appoint any of you to deal with a matter and he conceals from me a needle and what is above that, it is dishonesty, and he will bring it on the day of resurrection.” * Muslim transmitted it. * Quran 3:161.

عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: لَمَّا نَزَلَتْ (وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ) كَبُرَ ذَلِكَ عَلَى الْمُسْلِمِينَ. فَقَالَ عُمَرُ أَنَا أُفَرِّجُ عَنْكُمْ فَانْطَلَقَ. فَقَالَ: يَا نَبِيَّ اللَّهِ قد كبر على أَصْحَابك هَذِه الْآيَة. فَقَالَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللَّهَ لم يفْرض الزَّكَاة إِلَّا ليطيب بهَا مَا بَقِيَ مِنْ أَمْوَالِكُمْ وَإِنَّمَا فَرَضَ الْمَوَارِيثَ وَذكر كلمة لتَكون لمن بعدكم» قَالَ فَكَبَّرَ عُمَرُ. ثُمَّ قَالَ لَهُ: «أَلَا أُخْبِرُكَ بِخَيْرِ مَا يَكْنِزُ الْمَرْءُ الْمَرْأَةُ الصَّالِحَةُ إِذَا نَظَرَ إِلَيْهَا سَرَّتْهُ وَإِذَا أَمَرَهَا أَطَاعَتْهُ وَإِذَا غَابَ عَنْهَا حفظته» . رَوَاهُ أَبُو دَاوُد

Ibn ‘Abbas told how, when this verse was revealed, "And those who hoard gold and silver…”* the Muslims were grieved about it and ‘Umar told them he would dispel their care. He therefore went and told God’s Prophet that his companions were grieved by this verse, and received the reply, "God has made the zakat obligatory simply to purify your remaining property, and He made inheritances obligatory (mentioning a word)** that they might come to those who survive you.” 'Umar then said, "God is most great,” after which he said to him, "Let me inform you about the best a man hoards; it is a virtuous woman who pleases him when he looks at her, obeys him when he gives her a command, and guards his interests when he is away from her." Abu Dawud transmitted it. * Qur'an 9: 34. ** i.e. a word about which Ibn ‘Abbas was uncertain.

عَن جَابِرِ بْنِ عَتِيكٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «سَيَأْتِيكُمْ رُكَيْبٌ مُبَغَّضُونَ فَإِذا جاؤكم فَرَحِّبُوا بِهِمْ وَخَلُّوا بَيْنَهُمْ وَبَيْنَ مَا يَبْتَغُونَ فَإِنْ عَدَلُوا فَلِأَنْفُسِهِمْ وَإِنْ ظَلَمُوا فَعَلَيْهِمْ وَأَرْضُوهُمْ فَإِنَّ تَمَامَ زَكَاتِكُمْ رِضَاهُمْ وَلْيَدْعُوا لَكُمْ» . رَوَاهُ أَبُو دَاوُد

Jabir b. ‘Atik reported God’s messenger as saying, “Riders who are rendered objects of dislike to you* will come to you, but you must welcome them when they come to you and give them a free hand regarding what they desire. If they are just they will receive credit for it, but if they are unjust they will be held responsible. Please them, for the perfection of your zakat consists in their good pleasure, and let them ask a blessing for you." Abu Dawud transmitted it. * These are collectors of zakat.

عَن جَرِيرِ بْنِ عَبْدِ اللَّهِ قَالَ: جَاءَ نَاسٌ يَعْنِي مِنَ الْأَعْرَابِ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالُوا: إِنَّ نَاسًا مِنَ المصدقين يَأْتُونَا فيظلمونا قَالَ: فَقَالَ: «أَرْضُوا مُصَدِّقِيكُمْ وَإِنْ ظُلِمْتُمْ» رَوَاهُ أَبُو دَاوُدَ

Jarir b. ‘Abdallah told of some people, meaning nomadic Arabs, who came to God’s messenger and said, “Collectors of sadaqa come to us and act unjustly.” He told them to please the collectors who came to them, and when they asked if they must do so even if they wronged them, he replied, “Please those who collect sadaqa from you, even if you are wronged.” Abu Dawud transmitted it.

وَعَنْ بَشِيرِ بْنِ الْخَصَاصِيَّةِ قَالَ: قُلْنَا: أَنَّ أَهْلَ الصَّدَقَةِ يَعْتَدُونَ عَلَيْنَا أَفَنَكْتُمُ مِنْ أَمْوَالِنَا بِقَدْرِ مَا يَعْتَدُونَ؟ قَالَ: «لَا» رَوَاهُ أَبُو دَاوُد

Bashir b. al-Khasasiya said they told how the collectors of sadaqa went over the score and asked whether they might conceal their property to the extent to which they went over the score, but told them that they must not. Abu Dawud transmitted it.

وَعَن رَافع بن خديح قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الْعَامِلُ عَلَى الصَّدَقَةِ بِالْحَقِّ كَالْغَازِي فِي سَبِيلِ اللَّهِ حَتَّى يَرْجِعَ إِلَى بَيْتِهِ» . رَوَاهُ أَبُو دَاوُد وَالتِّرْمِذِيّ

Rafi‘ b. Khadij reported God’s messenger as saying, “The official who collects sadaqa in a just manner is like him who fights in God’s path till he returns home." Abu Dawud and Tirmidhi transmitted it.

وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا جَلَبَ وَلَا جَنَبَ وَلَا تُؤْخَذُ صَدَقَاتُهُمْ إِلَّا فِي دُورِهِمْ» . رَوَاهُ أَبُو دَاوُدَ

‘Amr b. Shu'aib on his father’s authority said his grandfather reported the Prophet as saying, “There is to be no collecting of sadaqa from a distance, nor must people who own property remove it far away,* for their sadaqat are to be received only in their dwellings.” Abu Dawud transmitted it. * The point is that the collector of zakat must not make people bring their animals a long distance to him, and they must not remove their animals to a distance when he is coming to collect zakat.

وَعَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنِ اسْتَفَادَ مَالًا فَلَا زَكَاة فِيهِ حَتَّى يحول عيه الْحَوْلُ» . رَوَاهُ التِّرْمِذِيُّ وَذَكَرَ جَمَاعَةٌ أَنَّهُمْ وَقَفُوهُ على ابْن عمر

Ibn ‘Umar reported God’s messenger as saying, “He who acquires property is not liable for zakat on it till a year passes.” Tirmidhi transmitted it, mentioning that a number traced the tradition no farther back than Ibn ‘Umar.

وَعَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ: أَنَّ الْعَبَّاسَ سَأَلَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي تَعْجِيل صَدَقَة قَبْلَ أَنْ تَحِلَّ: فَرَخَّصَ لَهُ فِي ذَلِكَ. رَوَاهُ أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَابْنُ مَاجَهْ وَالدَّارِمِيُّ

Ali said that al-'Abbas asked God’s messenger about paying his sadaqa in advance before it became due, and he gave him permission to do that. Abu Dawud, Tirmidhi, Ibn Majah and Darimi transmitted it.

وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَطَبَ النَّاسَ فَقَالَ: «أَلَا مَنْ وَلِيَ يَتِيمًا لَهُ مَالٌ فَلْيَتَّجِرْ فِيهِ وَلَا يَتْرُكْهُ حَتَّى تَأْكُلَهُ الصَّدَقَةُ» . رَوَاهُ التِّرْمِذِيُّ وَقَالَ: فِي إِسْنَادِهِ مقَال: لِأَن الْمثنى بن الصَّباح ضَعِيف

‘Amr b. Shu'aib on his father’s authority said that his grandfather told of the Prophet addressing the people and saying, “If anyone is guardian of an orphan who owns property, he must trade with it and not leave it till the sadaqa consumes it." Tirmidhi transmitted it, adding that its isnad has been criticised because al-Muthanna b. as- Sabbah was weak.

عَنْ أَبِي هُرَيْرَةَ قَالَ: لَمَّا تُوُفِّيَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَاسْتُخْلِفَ أَبُو بَكْرٍ وَكَفَرَ مَنْ كَفَرَ مِنَ الْعَرَبِ قَالَ عُمَرُ: يَا أَبَا بَكْرٍ كَيْفَ تُقَاتِلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا: لَا إِلَهَ إِلَّا اللَّهُ فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللَّهُ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ وَحِسَابُهُ على الله ". قَالَ أَبُو بَكْرٍ: وَاللَّهِ لَأُقَاتِلَنَّ مَنْ فَرَّقَ بَيْنَ الصَّلَاةِ وَالزَّكَاةِ فَإِنَّ الزَّكَاةَ حَقُّ الْمَالِ وَاللَّهِ لَوْ مَنَعُونِي عَنَاقًا كَانُوا يُؤَدُّونَهَا إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَقَاتَلْتُهُمْ عَلَى مَنْعِهَا. قَالَ عُمَرُ: فَوَاللَّهِ مَا هُوَ إِلَّا أَن رَأَيْت أَن قد شرح الله صَدْرَ أَبِي بَكْرٍ لِلْقِتَالِ فَعَرَفْتُ أَنَّهُ الْحَقُّ

Abu Huraira said that when Abu Bakr was made the Prophet's successor after his death and infidelity arose among certain Arabs, ‘Umar b. al-Khattab asked Abu Bakr how he could fight with the people when God’s messenger had said, “I have been commanded to fight with the people till they say there is no god but God, so whoever says so has protected his property and his person from me except for what is due from him, and his reckoning is left to God.” Abu Bakr replied, “I swear by God that I will certainly fight with those who make a distinction between prayer and zakat, for the zakat is what is due from property. I swear by God that if they were to refuse me a female kid which they used to pay to God’s messenger I would fight with them over the refusal of it." ‘Umar then said, “I swear by God that I clearly saw God had made Abu Bakr feel justified in fighting, and I recognised that it was right." (Bukhari and Muslim).

وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «يَكُونُ كَنْزُ أَحَدِكُمْ يَوْمَ الْقِيَامَةِ شُجَاعًا أَقْرَعَ يَفِرُّ مِنْهُ صَاحِبُهُ وَهُوَ يَطْلُبُهُ حَتَّى يُلْقِمَهُ أَصَابِعه» . رَوَاهُ أَحْمد

He reported God’s messenger as saying, “The treasure of one of you on the day of resurrection will be a large bald snake from which he will flee, but it will keep following after him till he gives it his fingers to eat." Ahmad transmitted it.