TAFHEEM-US-SUNNAH | ae es ‘THIS, BOOK OF ZoANTRANTE (Precepts Dealing with Poor Due) Compiled By corer] Iqbal Kailani Rendered into English by: a nay)HE 3N) ale THE BOOK OF ZAKAT [Precepts dealing with Poor-Due] 2 Baits I BBs OA IG 5 ae Allah's Messenger gi stated: Whoever has paid his Zakat, the vice of his wealth is removed from him. [At-Tabarani] Compiled by Muhammed Iqbal Kailani Rendered into English by A.K. Murtaza (~) ese” DARUSSALAM Publishers & Distributors Riyadh, Saudi ArabiaCopyright © 1998 by Muhammad Iqbal Kailani TNo part of this book may be reproduced or ulized in any form oF | 1 iy meas lento mechanea edn poowconyng ‘Wiha writen permission ofthe polisher ee Fist Eton Jan. 1998, A did ha nea Supervised by: [ABDUL MALIK MUJAKID Published by: DARUSSALAM ou! 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"Fel OD1-713-935 9206, Fst: OO1-713-722 831 ‘hn ALQayyam Library: P.O.Box 17785 ‘AtMaskiah Maret, Dob Qua, Tel, 00974-86353, Fax: 0097482199) “Metab Darussalam: SO Lower Mall, Laer, Pakistan “el 0092-42-726 002, Fax 0092-42735 4072 “Maktaba Darussalam: Rahman Mahe, Ghazni St Uru Baar, Labor, akstan el 0092-42.712 0088 DDaressalam: 216 Banat Road, Daaka-1100 "el 00880:2.9557214, Fax: OOBBD-2-9859738Chapter I Md 12 Chapter II Chapter IIL: Chapter IV: Chapter V Chapter VI: Chapter VII : Chapter VII : CONTENTS IN BRIEF Understanding the Prophet’s (#8) Sunnah PREFACE Cultivation of High Moral Values Zakat is the Foundation of a Model Economic Order CONCISE TERMINOLOGY OF HADITH PRECEPTS DEALING WITH INTENTION ZAKAT IN THE LIGHT OF THE HOLY QUR'AN OBLIGATORY NATURE OF ZAKAT : EXCELLENCE OF ZAKAT IMPORTANCE OF ZAKAT CONDITIONS FOR PAYMENT OF ZAKAT ETIQUETTE OF ACCEPTING AND OFFERING OF Z4KAT 20 28 29 30 36 38 40 45 41Chapter IX Chapter X Chapter XI Chapter XIU: Chapter XIII Chapter XIV Chapter XV Chapter XVI GOODS ON WHICH ZAKATIS COMPULSORY GOODS ON WHICH ZAKAT IS NOT BINDING : PERSONS ENTITLED TO ZAKAT PERSONS NOT ENTITLED TO ZAKAT (ENSURE OF THOSE WHO BEG FOR ZAKAT PRECEPTS DEALING WITH SADAQA. FITR (PROPITIATORY OFFERING) PRECEPTS CONCERNING SUPEREROGATORY OFFERING MISCELLANEOUS PRECEPTS OUR INVITATION 54 6 66 ™ n 9 82 90ch In the Name of Allah, Most Gracious, Most Merciful ky eat) @ cl pill nti ci) 31 (Oh Muslims!) Beware. The Holy Quran has been revealed to me and along with it another thing of the same status (i.e. Hadith) has also been given to me (Transmited by Abu Dawood with authentic transmissions) x Hadith Publications One Institution, One thought, One Movement. The object of which is: To spread the knowledge of Hadith (Traditions of the Messenger of Allah 38) through ordinary and simpleBie bdoassve a Un oa Ep ab May Allah bless him who heard a Tradition from us and communicated it to others INTRODUCTION UNDERSTANDING THE PROPHET’S (3) SUNNAH Faith and righteous deed are pre-requisites for one’s eternal salvation. But, what is meant by faith and eternal salvation? It means in fact a strict adherence to the Quranic injunctions and the norms of the Prophet's (48) holy Practice. Therefore, only that form of faith and righteous deeds are genuine and authentic which enjoy the sanction of the Quran and the Prophet's (#8) holy Practice (Sunnah). And, all those forms of faith and righteous deeds are unacceptable to Allah which have no basis in the Quran and the holy practice. ‘The Prophet (8) has declared: 3596 & GS a ia Ui eet ts Ifone innovates a practice in this matter of ours (i.e. Islam) as does not belong here (i.e. has no basis in Shariah), such a practice is condemnable. (Bahar & Mastin) ‘The greatest tragedy of our Muslim society is that the masses are simply ignorant of the teachings of the Quran and the Prophet (#8). As a consequence, their faith and religious deeds are replete with such practices fas are rooted in the habit of blindly following the ancestral or family traditions, social customs and rituals, innovations of the insincere wlama and concepts borrowed from non-Muslims. Faith or religious deeds of this sort, instead of earning them a reward on the Day of Judgement, will prove a source of incurring the wrath of Allah (34), gaining them nothing but an cetemal loss. May Allah (36) save us from such a bad end. Understanding the Prophet's (#8) Practice is a comprehensive programme designed to provide the right, as well as much needed, 6guidance to the common people. Under this programme, brief and attractive booklets are being published. The details of the titles already brought out can be seen on the back cover. By the grace of the Almighty (Allah 3%), thousands of such booklets, in Urdu, English and Telugu languages, have hitherto been distributed free of cost. The importance of Hindi is no little in the present Indian scenario. So, in spite of our limited resources, we have decided to publish these books in Hindi as well. Propagating the message of the Quran and the Prophet's (3) Practice is assuredly an act of everlasting charity. We appeal to the well learned people to contribute to this noble cause. Your participation will thus witness the Prophetic saying: Ss A Communicate from me (i.e. my message) even ifit be a single matter Allah (3%) will shower upon you His choicest blessings, everlasting rewards and mercy here in this world as well as in the hereafter. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him). (Sura 42. Ash-Shura, Part of the verse 13) Contact Address: ‘Ashfaq Maqsood Ashfaq Maqsood Hadith Publications, College of Engineering, H.No. 10-3-5, Mehdipatnam, P.O, Box - 800, Hyderabad - $00 028, (A. P.), Riyadh - 11421, INDIA Saudi Arabia Tel. (Res.) +91 (040) 3511942 Tel./Fax +966 (01) 464-7601eaiies CHAPTER I PREFACE tae Ut call AB y cadet A sons le poled Dohally cata a bade! Praise be to Allah (84) the Cherisher and Sustainer of the Worlds, and blessing and peace be upon the leader of all the Messengers of Aliah and the Hereafter is for those who fear Allah (38) and are abstemious Next to Prayers, Zakat is the most important rule of Islam and hence it has been repeatedly mentioned to wit 82 times in the Holy Quran. It was an obligatory payment too in the case of the followers of all the preceding prophets. In the Holy Quran, Allah (34) has designated those who pay Zakat as the true believers. Who establish regular prayers and spend (freely) out of the gifs. We have given them for sustenance. Such in truth are the Believers.! Similarly, in Sura Al-Bagara, Allah (38) declares: Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: On them shall be no fear, nor shall they grieve? * Sura 8 Anfaal, Verse 3 & 4 » Sura 2. Al-Bagara, Verse 277 9Payment of Zakar is a good means of atonement of sins and increase in grades of dignity. The Merciful Allah (34) has commanded the ‘Messenger of Allah (38): Of their goods take alms, that so you mightest purify and sanctify them? By paying Zakat not only sins are forgiven but also increase in ‘wealth is promised by Allah (32). That which you lay out for charity, seeking the countenance of Allah (will increase): it is these who will get a recompense multiplied * The literal meaning of Zakar is purity and enhancement. In other words by paying Zakar a person purifies his wealth and also obtains religious sanction for his possessions. And his soul too is cleansed of all sort of wickedness and filth. From another angle, there is increase in wealth as well as in divine reward. ‘Along with the blessings and bounties attached to the payment of Zakat it is worthwhile to keep in mind the ill-effects attendant upon its non-payment. Allah (38) has declared in the Holy Quran the non-payment of Zakar as a sign of heathenism and polytheism. And woe to those who join gods with Allah, those who pay not Zakat and who even deny the Hereafter.” » Sura 9, At-Tauba, Verse 103 * Sura 30, Ar-Rum, Verse 39 + Sura 41. Hom Mim Saida, Verse 6-7 10The Messenger of Allah ($8) has stated that the wealth of those who do not pay Zakar is eventually destroyed. (Tabarani) In another tradition is stated that such people are made to suffer famine, (Tabarani) ‘Apart from the misery and ruin faced in this world, the punishment that will be meted out to such people in the Hereafter is described in the Holy Quran as under: Mae 6 5 ale 258 555 SS La aa nb sis And there are those who bury gold and silver and spend it not in the way of Allah: Announce unto them a most grievous penalty on the Day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs - This is the (treasure) which you buried for yourselves: taste you, then, the (treasures) you buried © ‘The Messenger of Allah (38) has stated that on the Day of Judgement, the wealth of those who have not paid the Zakar will be tumed into bald snake (most venomous) which will bite them continuously and say: “I am your wealth” (Bukhari) For non-payment of Zakar in relation to animals, he (38) stated those animals will hit their masters with their homs and_trample them under their feet continuously for fifty thousand years on the Day of Judgement. (Muslim) In the Night of Ascension, the Messenger of Allah (#&) saw some people in tatters and like animals, they were eating thoms and stones of hell. When asked, Gabriel (582) said these are people who failed to pay the Zakat on their wealth. (Baz'zaar) Be it noted that the punishment mentioned in the above verses of the Holy Quran and traditions applies not * Sura 9. At Tauba, Verse 34 8 35to the Heathens, but to the Muslims who do not pay the Zakar, their Prayer and Fasting notwithstanding said the Messenger of Allah (8E): Pay the Zakat so that your Islam becomes complete. (Baz'zaar) In other words our default shows that our faith in Islam is feeble and we have not accepted it in all sincerity. For this reason, during his caliphate, Abu Bakr (te) declared war against those people who refused to pay Zakat, although they believed in the Oneness of Allah, performed their prayers and kept their fasts. In the war so waged, all the companions of the Messenger of Allah (@) joined with full conviction and without any reservation. From this is evident that the person who is not paying Zakat, his faith, prayer and fasting etc. are all in vain, In the light of the verses of the Holy Quran and the Sunnah of the Messenger of Allah (4), it is not difficult to conclude that itis ever so important to have faith in thi pillar of Islam, ie., Zakat and to act upon it Further, itis also clear that when Zakat is the means of perfection of Islam, atonement of sins, purification of soul, attaining the pleasure of Allah (88) ‘and neamess to Him, then itis by itself a great deed of virtue and a highly desirable mode of worship. 4.4 Cultivation of High Moral Value: Of the weaknesses of human beings pointed out by the Creator in the Holy Quran, one is the love of wealth. See the lines below: tas Your riches and your children may be but a trial.” Ee BS UUalTg tots And you love wealth with inordinate love! ® Eeres res OCS ECCEy And violent is he in his love of wealth? * Sura 64, At-Taghabun, Verse 15 * Sura 89, Al-Fajr, Verse 20 * Sura 100, Aadiyaat, Verse 8‘The Messenger of Allah (8) in one tradition stated, thus: For each nation (Ummah) there is a test in a particular thing and such a thing is wealth in the case of my followers. (Tirmidhi) In Sura 68. Al-Qalam, of Holy Quran is narrated a parable about a virtuous and munificent person who had a garden. After deducting the household and the agricultural expenses from the income of the garden, he used to spend the balance in charity. Allah had granted abundance in his ‘wealth. ‘That person died and his sons deliberated among themselves to the effect that their father was a simpleton, in that he gave away such a big sum to the poor. If we kept the entire income to ourselves, we would very quickly become rich. Accordingly when the trees were laden with fruits ‘and they were ripple and ready to be plucked, the sons vowed to make a pre-dawn swoop on the garden and quietly carry away all the produce to their home; with the result that none will notice the harvesting and they will be saved from having to give something to the needy. Next day as ‘they approached the garden, they were aghast to see the fresh and blooming garden completely laid waste. When they recovered from the shock, they made sure that it was none other than their own garden which ‘was in ruins. They regretted their folly and be moaned: They said: Alas for us! We have indeed transgressed! '° Allah (36) declares, thus: Sgalaslt Such is the punishment (in this life); but freater is the ‘punishment in the Hereafter - if only they knew! '" From the above-mentioned episode in the Holy Quran, it is notatall difficult to appreciate as to how trying is wealth for man. If we look around, it is not uncommon to notice so many people ruining their faith and fidelity in worldly life simply due to greed for wealth "° Sura 68, Al-Qalam, Verse 31 "Sura 68. Al-Qalam, Verse'33 13This love of wealth creates in man such vile and mean instinets as, miserliness, avarice, selfishness, hard-heartedness and arrogance, which in tum involve him in sins like falsehood, deceit, cruelty, depriving one of his rights and plunder. All this causes great disorder and destruction in this world and the Hereafter is lost too. By bracketing Zakat with obligatory Prayers, Allah (38) desires to decrease the love of wealth in man and to inculeate in him such sublime and humane values as humility, benefaction, generosity, brotherly affection, forgiveness and sacrificing one's own interest etc. In the earliest Islamic era, these attributes were found in such abundance that it looked as if all the companions of the Messenger of ‘Allah (#) were cast in the same mould, In the battle of Yarmouk some of the companions of the Messenger of Allah (3) in severe heat and full of injuries were writhing in pain with extreme thirst. A Muslim brought water and placed it before the injured warriors. The first person to whom. the water was offered, asked it to be given to the other and the other directed that it be given to the next one. The third person too was not prepared to accept in preference to the other two. The man once again tumed to the first, but he was no more. Then to the second and the third but to no avail. Each one of them sacrificed his own life in order to save another. (Ione Katheer) There is a unique incident of its kind in the matter of benevolence and selfesacrifice as transmitted in Bukhari and Muslim. A person approached the Messenger of Allah (38) and submitted: Oh Messenger of Allah (3g)! I am very hungry, please give me something to eat! The Messenger of Allah (48) first enquired from the people of his own household if they could offer some food, but the reply received was “we do not have anything to eat even for ourselves.” Then the Messenger of ‘Allah (34) asked the people present as to who was prepared to feed this, man. Abu Talha (ste) stood up and said he would be his guest, so saying ‘Abu Talha (#2) took the man to his house and informed his wife “This person is the guest of the Messenger of Allah (3) and hence we have to provide him with meals, no matter even if we have to go without food.” His wife said “There are some bits of food Kept for the children and nothing extra is available.” Abu Talha (e) said: “Somehow put the children to sleep and serve that food to us. When we sit for the meals, please put off the lamp so that our guest may not notice that I was not partaking the food and he will have his fil.” In the morning when Talha (4a) visited the Messenger of Allah (38), he (#8) stated that: Allah was well 4pleased with the act of you two husband and wife and revealed the following verse: aka ay LF Ts ap tl Ole anaes But give them preference over themselves, even though poverty was their (own lot). "? An incident reported in Mustadrik Hakim is also worthy of note. A companion of the Messenger of Allah (38) received as gift the head of a sheep. Thinking that another person needed that head more than himself, he passed it on to him. The second one for the same reason sent it to the third, This way after going round seven houses the sheep's head came ‘back to the first (companion). During the early Islamic society such instances of mutual help, respect and sympathy are plenty, which was the natural outcome of the people’s resolve to spend and to act according to Allah’s (38) commands. Not the last word: No Muslim can get away from payment of Zakat which is a sort of compulsory annual levy on the wealth of a person. Though specifically prescribed in respect of each variety of wealth, the amount of Zakar bears a very small proportion of the total wealth. Yet this is not all and Muslims are exhorted to spend as much as they can afford in charity for the sake of Allah (8). This will be in addition to and besides Zakat. Allah (84) is much pleased with such charity for itis given out of one’s free will and it helps alleviate the sufferings of the indigent, the orphans, the widows and the handicapped or imbecile. This is termed as a virtuous deed for which handsome reward is promised. Supererogatory charity has been mentioned ‘with approval in the Holy Quran and the traditions of the Messenger of Allah (38). A few verses are quoted from the Holy Quran: ” Sura 59. Al-Hashr, Verse 9 Isis Ti il lg te i © The parable of those who spend their substance in the way of Allah is that of a grain of corn: it groweth seven ears, and each ear hath a hundred grains. Allah giveth manifold increase to whom He pleaseth: and Allah careth forall and He knoweth all things. skal L555 Kitteas tos salle By) © If you loan to Allah a beautiful loan, He will double it to your (credit), and He will grant you forgiveness; for Allah is most ready to appreciate (service), most forbearing. '* '® By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, ofa truth Allah knoweth it well. © Who is he that will loan to Allah a beautiful loan? For (Allah) will increase it manifold to his credit, and he will have (besides) a liberal reward. ” Sura 2, l-Bagara, Verse 261 ™ Sura 64, Taghabun, Verse 17 " Sura 3. Alvan, Verse 92Herein below are a few traditions: ‘© Charity cools down the anger of Aliah and saves one from aan ugly death. "" ‘© Charity will act like a shade on the believer on the Day of Judgement, '* ‘© Be quick with your charity, for it acts like a barrier before any misfortunes. '° © On the Day of Judgement charity will act like a shield against Hell. *° ‘© Whoever gives clothes toa naked Muslim, Allah will dress him in the green silk of Paradise. Whoever feeds a hungry Muslim, Allah will feed him with the fruits of Paradise. Whoever gives water to a thirsty Muslim, Allah will give ‘him a tasty wine of Paradise to drink. *" ‘© That person's faith in me is incomplete who slept belly full while his neighbour was starving and he knew about it.” © The guardian of an orphan whether a relative or not and ‘myself will be so close in Paradise as the two fingers of a hand are”? The Messenger of Allah (8) not only advised and encouraged the practice of charity but also by personal conduct set an example for others to follow. By his manners and methods in dealing with problems in practical life he (38) elucidated the meaning and spirit of Quranic teachings. A person approached the Messenger of Allah () and asked for alms. He (#8) asked him to sit down saying Allah will provide. Then a second person and a ‘third one approached. The Messenger of Allah (38) had nothing to offer and asked them also to sit down and wait. Presently a "Sura $7. Hadeed, Verse 11 " Musnad Ahmed " Musnad Ahmed Razeen » Tabarani Abu Dawood and Tirmidhi ” Tabarani ® Sahih Muslinman came and presented four ogia (4 ounces) silver to the Messenger of Allah (48) who distributed one ounce of silver each to the three persons and inquired if there was anyone else desiring to have the remaining one ounce of silver. There was no one. That night the Messenger of Allah (3) could not sleep, was constantly changing side in bed or would get up and pray. The mother of the faithful inquired if he (48) was feeling unwell or any special command had been revealed which made him restless. He (38) said ‘No’ to both the queries. The mother of the faithful asked: “Why are you not able to sleep then?” The Messenger of Allah (38) showed the one ‘ounce of silver left with him and said: “This is what is disconcerting me. I ‘am scared to contemplate if death comes to me before I give it away in charity.” (Rahmatul-lil-Aa'la meen) In the battle of Hunain, the booty collected was (6000) prisoners, (24,000) camels, (40,000) sheep and (4000) ogia (ounces) of silver (125 kg). The Messenger of Allah (88) distributed the entire booty and he (38) himself retumed home with nothing but the blessings of Allah ($6). (Rahmatul-lit-Aa'ta’'meen) ‘A person approached the Messenger of Allah (#8) and asked for ‘alms, He (38) said: Ar the moment I do not have anything to give you, but ‘you can buy anything in my name and I shall pay off the debt, Umar (i) heard this and stated: “Oh Messenger of Allah (#8), of that which you do not possess, Allah (38) has not made you responsible.” This was disagreeable to the Messenger of Allah (38) but one Ansari submitted: “Oh. Messenger of Allah (36) you go on giving and do not entertain any fear of poverty from Allah.” On hearing this he (88) smiled and said: This is the ‘very thing that has been commanded to me, (Tirmidhi) Adapting the manner and mode of living of the Messenger of Allah (@), the people of the household of the prophet and the companions have left behind such glowing instances of charity in the way of Allah (38) that no other nation in the world can boast of. Once Abdullah bin Zubair (28) presented one hundred thousand dirham to Ayesha (<é). She immediately distributed the whole of the amount among the poor and the destitute. ‘That day she was fasting, The maid servant remarked that it was advisable to keep aside atleast a little for breaking the fast. Ayesha (i) said: “If you hhad reminded me then, I would have kept it. (Mustadrik Haakim) 18‘When the verse: af Who is he that will loan to Allah a beautiful loan, which Allah will double unto his credit and multiply many times?.”* was revealed, one companion named Abu Dahda (#2) submitted: “Oh Meséenger of Allah (38)! Is Allah asking us to give loan to Him? He (38) said: Yes. Whereupon the companion took the hand of the Prophet (32) in his own hands and declared: “Oh Messenger of Allah (38) I have given a loan of my garden bearing 600 date palm trees to Allah.” From there he straight made for the garden and called out his wife and children saying that he had given away the garden in the cause of Allah. (Abi Hatim) Once during the time of caliph Abu Bakr Siddique (<) people ‘were very much concerned on account of famine. When approached by people, he said: “Your anxiety will pass off by tomorrow.” Next day carly in the morning (1000) camels belonging to Usman (ste) loaded with grains reached Madina. The merchants of Madina contacted Usman (fe) and proposed to purchase the grains at the rate of 12 for 10 on the actual price. They raised it to 14 for 10. Usman (cf) still refused to oblige and asserted that he could get 10 dirhams for every one dirham and nobody could pay this much. Usman (e) then called out, “Oh Merchants! Be witness, Iam distributing this entire grain in charity among the poor and destitute in Madina.” (Izalatul Khifa by Shah Waliullah) On hearing the verse of Sura 3. Aal-lmran. By no means shall you attain righteousness unless you give (freely) of that which you love; ** ‘Abu Talha (te) donated his best garden in the way of Allah. Acting in the same vein, Abdullah bin Umar (te) set free his favourite slave girl. (Ibne Katheer) ™ Sura 57. Al-Hadeed, Verse 11 Sura 3, dal-Imran, Verse 92AbdulRahman bin Auf () once gifted (700) grain-laden camels in the cause of Allah. During the caliphate of Umar (2), the governot of Hams (Syria) was one Saced bin Aamir (ts) who on receipt of his monthly salary, bought provisions for his household and disbursed the balance amount among the poor. (Abu Naeem) This is the type and standard of charity, ie., voluntary act on the part of the rich donating to the poor and needy, which Islam expects its followers to observe and. strive purely to eam the pleasure of Allah (38). A society with such motivated individuals will never permit a person to go hungry or unclad, no one will be in a distressed condition or without any shelter; nor will an orphan or widow have the feeling of being deprived. Such a state of things obtaining in a Muslim society has been likened by the Messenger of Allah (32) to a human body of which if one limb gets hurt, the entire body feels the pain and discomfort of it. (Bukhari & Muslim) 4.2 Zakatis the Foundation of a Model Economic Order Some 200 years back phrases like freedom of the individual and freedom of thought came into vogue as an offshoot of the capitalist ‘ideology which drew support from the philosophy that every man was the ‘owner of his wealth and invested with full authority over it. He can utilize it in any manner, anywhere and howsoever, no matter whatever be its consequences on the society. The individual is least bothered whether in the process his own character is ruined or the society as a whole is infected by the canker of shamelessness and immorality. In his ambition to amass unlimited wealth, he does not care to think whether his greed is destroying the peace and prosperity of few or many. In this cruel and selfish system, ‘where there is no regard for humane values, wealth accumulates in the hands of a few capitalists and_a large majority of have-nots are crushed under the burden of debt charges. When this economic order was found to be inadequate, a new doctrine by name communism was introduced under the guise of equality and justice, which was in total negation of the theory of freedom of individual and thought. In this the government acquires exclusive right to own all the resources ofthe country, landed property, factories, and all the produce, while the individual is deprived of it all Practically a life of servitude is slapped on him, while the whole state machinery is controlled by a handful of persons who exercise absolute authority both over man and matters. 20It will be noticed that both the above systems carried oppression and exploitation to the extreme limit. If the world despaired of the capitalist order within a century, it was equally disappointed with communist order within 100 years of its advent. The decade from 1981 - 90 witnessed the collapse of communism, for in this period several ‘communist countries discarded communism and even in its strong hold Russia, the dissidents raised the banner of revolt. Experience has shown that man-made laws have never been infallible and can not vouchsafe salvation to mankind, Unlike capitalism and socialism, the economic order of Islam rests ‘on the principle that the Lord of the universe and everything therein is. Allah (34). He (8) is the real owner of wealth of every kind and al its sources. The Holy Quran had made pointed reference to this aspect: STU abt Yea, give them something yourselves out of the means which Allah has given to you. And spend (in charity) out ofthe (substance) whereof He has ‘made you heirs. 7” That Allah (38) is the sustainer of the whole world is revealed in the Holy Quran in more than 50 verses. Often we come across the words Razagna hum, Razagna'kum, Razaka'hum, and Razaka'kum, which drive home the point that all this wealth and property which man in sheer ignorance thinks that he is the owner thereof, is in fact owned by Almighty Allah (3%) and He (38) in His grace has given to man, So what man is holding in his hands apparently as his is actually Allah’s and itis being held by man in trust for Allah (38). Man is merely a trustee and as such it is his bounden duty to utilize or spend all that wealth given to him by Allah (88) according to His command. Allah (38) has set limits, which we have to keep in mind, in the matter of eaming as well as spending the ™ Sura 24. Noor, Verse 33 ” Sura 57. Hadeed, Verse 7 21wealth, As regards earning, Allah (8) has forbidden the income arising from the following sources: 1. Bribery and extortion Sura 2. Al-Bagara, Verse 188 2. Breach of Trust Sura 3. Aal-tmran, Verse 61 3. Making and Selling of Idols Sura 5. Al-Ma ‘ida, Verse 90 4. Gambling Sura 5. Al-Ma ‘ida, Verse 90 5. Wine (all dealings) Sura 5. Al-Mai'da, Verse 90 6. Divination by Arrows Sura 5. Al-Mai'da, Verse 90 7. Theft Sura 5. Al-Mai'‘da, Verse 38 8. Fraudulent Dealings on Weights Sura 83, Al-Mutaffee' feen, and Measures Verse 2,3 9. Depriving the Orphan of his Property Sura 4, An-Nisa, Verse 2, 3 10, Spreading of Obscene Matters Sura 24. An-Noor, Verse 19 11. Income from Running a Brothel or Sura 24, An-Noor, Verse 33 Prostitution 12, Dealings in Interest (Usury) Sura 2. Al-Bagara, Verse 278 ‘Also all activities which are founded on falsehood and fraud are illegal in Islam. Similarly, hoarding of food grains with the motive of profiteering is held to be a serious crime. Now coming to the heads of expenditure, the following categories are expressly cited as the most appropriate and praiseworthy: 1. To spend the wealth on parents, relations, orphans, destitutes and neighbours 2. To give to those who ask and those who abstain 3. To give loan 4, To pay Zakat * Sura AnNisa, Verse 36 ® Sura 51. Ad-Daarivaat, Verse 19 » Sura 2. Al-Bagara, Verse 261 and Sura 64. At-Taghabun, Verse 17 Sura 2. l-Bagara, Verse 277 225. To give in charity 6. To give succour to the traveller Allah (34) has also prohibited the hoarding ‘of wealth and does ‘not approve of extravagance or niggardliness. * While the Muslim law strictly controls individual conduct both in private and public life, it does not place any restraint on the personal ownership of property. Any person could become the owner of millions, provided the means are lawful and permitted and there would be no objection to his acquiring such wealth In the light of the above one can confidently state that Islam does safeguard economic status of an individual and such abominable acts as, usurping of rights and looting of wealth are barred. It is not possible to discuss in detail at this stage all the items indicated above conceming wealth. However, itis proposed to briefly touch two of these viz. Payment of Zakat and illegality of usury. ‘We are well-acquainted with the phenomenon of “Horse trading” at the highest level, which is reported in the newspapers from time to time and from this it is not difficult to visualize that a Muslim country can now boast of not hundreds but thousands of multimillionaires. A person ‘owning 100 million (10 crores) net is assessable for 2.5 million (25 lakhs) Zakat. If in one city there is only one citizen having 100 million (10 crores) and he pays the Zakat scrupulously, then within a short time most of the poor and destitute of that city will have achieved material well- being. In this way the whole country will tum a new leaf and become prosperous. According to one estimate the whole of Pakistan accounts for 5 billions by way of Zakat. If this amount is spent on house-building project, some two hundred thousand (2 lakh) houses can be constructed every year forthe homeless. Ifthe same amount is utilized forthe upkeep and education of the orphan and vagrant children, it can cater to the needs ® Sura 2. Al-Bagara, Verse 271 » Sura 9. At-Taubo, Verse 60 » Sura 9, At-Tauba, Verse 34 » Sura 25. Al-Furgan, Verse 67 2Bof one hundred and seventy thousand (1,70,000) children through 300 centres.” You will appreciate that if Zakar administration proceeds on the right lines, within a few years it can bring about an economic revolution There is yet another side of the blessings and bounties of Zakat in that such a substantial sum, ie. P.Rs. Five billion (500 crores) will go into circulation, mostly it will be received by the labour class, small size business-men, teachers and other middle-income people. Thus, Zakar is such a multi-purpose project that it secures the well-being of not an individual alone but of the whole nation, apart from being a virtuous act in the sight of Allah (3). For this reason, within a few years the Islamic state of Madina was so prosperous that ever so many people were offering to pay Zakar but there were few takers. We may now tum our attention to the subject of usury. Our banks and other organizations pay interest on deposits from six to ten, twenty and. even thirty percent, Under certain schemes the deposit is doubled within 4 = 5 years. Under Defence Saving Certificates the principal amount is returned 4.26 times over after 10 years. Previously this rate was 3.9 times over. A person who pays Rs. 10,000 per month for 10 years, will be reimbursed at the end of that period atthe rate of Rs. 42,600 per month for the next 10 years. It is a sort of uneamed income which a capitalist effortlessly acquires. No need to set up any business, factory or workshop nor is there any risk of loss. The question is wherefrom this enormous quantity of interest comes? This comes from the pocket of small scale businessmen - industrialist, petty agriculturists, farmers and labourers. They are in crores and once they take loan, they never can cast off that yoke of indebtedness. This is a curse for the country’s economy as bulk of the capital is locked up in banks or certificates, and sufficient funds are not available for trade, industry and production. Incidentally exports suffer set back and imports will be on the increase. This finally leads to an unfavourable balance of trade with minus foreign exchange and huge foreign debts. To meet the debt charges government goes on pegging up taxes and custom duties, which in tum give a boost to prices of all commodities. Thus, an ordinary citizen who is not directly involved any interest transactions can not escape the impact of foreign debts and related interest. After all the Muslim law has not banned interest for no reason. In Sura 2. Al-Bagara, verse 279, Allah says: ® Economie Order of Quran - A challenge by Mohammed Abu AbéusSalam 24Malt alfa ode 1 ib [yas 2 Take notice of war from Allah and His Messenger if you do not give up usury ‘The Messenger of Allah (38) has stated that there are seventy degrees in the illegality of usury and the lowest of them is equal to having. intercourse with mother. (Ibne Maaja) In the night of Ascension the Messenger of Allah (SE) noticed certain people with their bellies as huge as houses and full of snakes. When asked, Gabriel (#s#!) informed that they used to take usury.”” In fact in the laws made by Allah (34), making the payment of Zakat obligatory and taking or charging of interest (usury) illegal, there is ‘nothing but blessing and goodness for all the humanity. The people on the fone hand have rejected the communist doctrine and on the other they are disillusioned with the capitalist economic ordcr, not knowing which to go. And it is tragic to note that the standard-bearers ofthe Islamic economic order who should have enlightened the world on the merits of our system, are themselves so captivated by the westem thought that they are unable to see the shortcomings and contradictions in the westem ideology. In furure when the Mustims have the right leadership which will present the real and true face of Islam to the world, the oppressed the cheated, the exploited humanity will eagerly embrace Islam to enjoy the peace, equality and justice which necessarily follow strict enforcement of the code as laid down in the Holy Quran and the traditions of the Messenger of Allah (38). Esteemed readers! The issues concerning Zakat are no doubt profound and subtle. We have therefore, endeavoured to seek help from several erudite scholars. Still we will feel obliged if we are favoured by their valuable opinion and advice by the leamed. We have attempted to broach as many subjects as possible old and new, which are supported by genuine and accurate traditions of the Messenger of Allah (3%), so that the Public gets adequate guidance. To what extent we have succeeded in our ‘effort is for the readers to judge. ” Musnad Ahmed & Ione Maaja 28Respectful readers! This mission of spreading the knowledge of Hadith has the following aims in view: © People should have similar concern and regard for the traditions of the Messenger of Allah (38) as they feel for the Holy Quran. © To prepare the mind so as to reflect on the tenets of religion purely from the twin angle of the Book of Allah (3) and the Traditions of the Messenger of Allah (38) ‘© To give up such of the customs and practices prevalent among us, which do not have the sanction of either the Book of Allah (82) or the Traditions of the Messenger of Allah (38). ‘You will certainly agree that considerable work has been done on the Holy Quran, but relatively much less has been said or written in respect of Hadith, Keeping this in view itis planned to bring out booklets dealing with the basic creed, commands, tenets, piety and elucidation of the Quranic verses, with reference to genuine traditions. Those gentlemen who approve of our plans are requested to come forward and lend a helping hand. One great service will be to see to it that these books reach out to the largest numbers. tt, Gass 4 Allah chooses to Himself those whom He pleases and guides t0 Himself those who turn (to Him). ”* We are grateful to respectful learned people who despite their heavy preoccupation have taken pains as a religious duty to review the ‘manuscript of this book and also appended valuable notes. May Allah (38) reward them in this world and the Hereafter. Finally, Ihave to thank those brothers in faith and elders who have ‘been consistently and sincerely labouring in the cause of spread of Hadith May Allah (38) in His mercy accept the poor efforts of all those weak people and bestow His bounties on them. Aameen. Sura 42, Ash-Shura, Verse 13 26pola Laatul cst ay Bayes bs Our Lord! Accept (this service) from us: For thou art the All~ Hearing the All-Knowing. Muhammed Iqbal Kailani Riyadh, Saudi Arabia 10th October, 1990 27pao psp ee in the Name of Allah, Most Seas ‘Most Merciful wa fal wl wes 4 O | ‘sia (also @ airbase ui 2424 3b a7) lo 19 os (edad ae sem sen Bs nected (They are) those who, if We establish them in the jand, establish reguiar prayer and | give regular charity, enjoin the right and forbid wrong (Sura 22. AH, Verse 41) LoSets) CHAPTER IL PRECEPTS DEALING WITH INTENTION Precept 1: The recompense and reward of actions depend upon intention. Precept 2: Intention is essential at the time of paying Zakat. 1 pao Sind OSIAG AS eal oS Umar bin Khattab (sie) transmits; I have heard the Messenger of Allah (%) saying: Deeds depend upon intention. Everyone will get what hhe has intended. If one has migrated for worldly gain, he will get the reared in this world. One who migrates to marry a woman, wil get his ‘woman only. None of them will get the reward for having migrated.‘ Precept 3: Prayer, Fasting and Zakat for show amount to Polytheism. th oe aes Shaddad bin Aus (wii) transmits that the Messenger of Allah (38) stated: Whoever prays for show commits polytheism. Whoever fasts for show commits polytheism, and whoever gives charity for show commits polytheism. * "Reported by Bukhari (Sahih Al-Bukhor, Arabic-English translation by Dr. Muhammed ‘Mohsin Khan, Islamic. University, Medina, Kingdom of Saudi Arabi), (Published by: Al-Maltaba-tusSalafiah, nd, Medina), Volume I, p. 1, NO. I 2 "Reported in Mishkat-ul-Masabih (English Tran.) by James Rabson, (Published by: Sh ‘Muhammed Ashraf, 7-Aibak Road (New Anarkali) Lahore -7, Pakistan, Sept, 1981, Vol. 2, Chapter VI, Hypocrisy and Ostentaton, Il, Sth Hadith 29ipl od BS pli CHAPTER 1 ZAKAT IN THE LIGHT OF THE HOLY QURAN Precept 4: Zakat was obligatory for the followers of the earlier prophets too. Lscbtass ius eis ee ey Nal pe sal atl cpl 5 bb ah ly And remember we took a covenant from the children of Israel (10 this effect): Worship none but Allah; treat with kindness your parents and kindred, and orphans and those in need, speak fair to the people; be steadfast in prayer; and practice regular charity. Then did you turn back, except a few among you, and you backslide (even now).! He (Isma’il) used t0 enjoin on his people prayer and charity, and he was most acceptable in the sight of his Lord.” And He hath enjoined on me (Jesus) prayer and charity as long as Tlive " Sura 2. Al-Bagara, Verse 83 * Sura 19. Maryam, Verse $5 » Sura 19. Maryam, Verse 31 30Precept 5: Payment of Zakatis a sign of faith and protection for life, elas But (even so) ifthey repent, establish regular prayers, and practice regular charity - they are your brethren in faith: Thus do We explain the signs in detail, for those who understand. ' Precept 6: Zakat earns divine mercy. So establish regular prayer and give regular charity; and obey the Messenger; that you may receive mercy. Precept 7: Zakat serves as atonement for sins and is a means for purification of self desire. Of their goods take alms, that so thou mightest purify and sanctify them: and pray on their behalf. verily thy prayers are a source of security for them: and Allah is one who heareth and knoweth.* Precept 8: Persons who pay Zakat are the true believers. * Sura 9. At-Tauba, Verse I » Sura 24, An-Noor, Verse 56 > Sura 9. At-Tauba, Verse 103 a1Who establish regular prayers and spend (freely) out of the gifis we have given them for sustenance: such in truth are the believers.’ Precept 9: Payment of Zakat brings in good fortune and en- hancement in wealth. But that which you lay out for charity, seeking the countenance of Allah, (will increase): it is these who will get a recompense multiplied. ? Precept 10: Payment of Zakat ensures happiness in the Hereafter. Ali Lam Mim. These are verses of the wise book - a guide and a ‘mercy to the doers of good - those who establish regular prayer, ‘and give regular charity, and have (in their hearts) the assurance of the Hereafier. These are on (true) guidance from their Lord: ‘and these are the ones who will prosper. * Sura 8. Anfal, Verse 3 & 4 2 Sura 30, Ar-Rum, Verse 39 > Sura 31. Lugman, Verse 1-5 32Precept 11: When vested with power, itis their duty to enforce Zakat. allge has saraally (They are) those who, if We establish them in the land, establish regular prayer and give charity, enjoin the right and forbid wrong. with Allah rests the end and (decision) of (all) affairs. ' Precept 12: The believers alone who regularly pray and give Zakat get the Divine guidance to assemble and pray in the mosques. The mosques of Allah shall be visited and maintained by such as believe in Allah and the Last Day, establish regular prayers, and Practice regular charity, and fear none (at all) except Allah, [tis they who are expected to be on true guidance. * Precept 13: Those who pay the Zakat will be free of all fear and grief on the Last Day. Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: on them shall be no fear nor shall they grieve, ? " Sura 22, AL-Haj, Verse 41 * Sura 9, AtTauba, Verse 18 » Swra 2. Al-Bagara, Verse 277 33Precept 14: Not paying the Zakat amounts to rejecting of faith and is a sign of polytheism. Precept 15: Not paying the Zakat is inviting self-destruction. asad And woe to those who join gods with Allah - Those who practice not regular charity, and who even deny the Hereafter. ' Precept 16: Property on which Zakat is avoided, will be made into a yoke and put around their neck on the Day of Judgement. ee jsipb 2st; shiond ‘And let_not those who covetously withheld of the gifts which Allah hhath given them of His grace, think that it is good for them: nay, it will be the worse for them: soon shall the things which they coverously withhold be tied o their necks like a twisted collar, on the Day of Judgement. * * Sura 41. Ha Meem, Sajdah, Verses 6-7 * Sura 3. ALimran, Verse 18 34Precept 17: Those who fail to pay the Zakat will have their wealth in the form of precious metal, heated in Hell fire and their bodies will be branded therewith. And there are those who bury gold and silver and spend it not in the way of Allah: Announce ‘unto them a most grievous penalty - On the Day when heat will be produced out of that (wealth) in the Jire of Hell, and with it will be branded their foreheads, their flanks, and their backs - “This isthe (treasure) which you buried for yourselves: taste you, then, the (treasures) you buried!” ' " Sura 9 AtTauba, Verse 34-35 35BIS pl dada yd CHAPTER IV OBLIGATORY NATURE OF ZAKAT Precept 18: Zakat is one of the five basic divine commands. cp phe ae Uy i hs oe 6 ee th os Ee ia ply a pt ta By Ah dU ot ass nt Se Pron bod ay 5 Fs paiy a5) oy ‘Abdullah bin Umar (ia) says: The Messenger of Allah (3) described the following as the five pillars of Islam: ' 1). Formula of testimony: There is no one worthy of worship but Allah and Muhammed (3) is the Messenger of Allah. 2) To establish Prayer 3) To pay Zakat 4 To perform Haj 5) To fast in the month of Ramadan Precept 19: The Messenger of Allah (38) took an oath of allegiance for paying the Zakat. ian 9 fe hey ty be i en hu Bie OB feos ho i ca ay Jareer bin Abdullah (<1) relates that Messenger of Allah (38) took a covenant from him to establish prayer, to pay Zakat and to strive for the well-being of Muslims. a Precept 20: It is right to wage a holy war against those whe refuse to pay Zakat. "Transmitted by Bukhari Sahih Al-Buthar), (Arabic-English), Volume 2 Transmitted by Bukhari (Sahih Al-Bukhari Arabie-Enghsh), Volur” 36Zakat has been ranked with obligatory prayers and it can not be substituted by any charity, alms or other such tax. Ah boggy sey we sedi ps AGE A be Nein Sot bw dies 2 thy os sya igy uh It is stated by Abu Huraira (si) that on the death of the Messenger of Allah (4) when Abu Bakr (ss) became caliph, some of the Arabs became apostate and refused to pay Zakat. Umar (iis) said “How can you wage a holy war against them when the Messenger of Allah (@ had declared that he would fight until they acknowledged that there was no god but Allah. After that he (+i) had no quarrel with them and rest of the matters lay with Allah.” Abu Bakr (2) was not satisfied and said: “By God, whoever makes a distinction between Prayers and Zakar, 1 will fight against him. If you own wealth, you owe Zakat. Even if they withhold a small lamb which they were giving as Zakat to the Messenger of Allah (38). I will fight.” Umar (sc) remarked: “God had given Abu Bakr (425) true insight and I instantly realized that he was right.” ' " Transmined by Bukhari (Sahih Al-Buthari (Arabic-English), Volume 2, . 274, No. 485. 7BIS li uc CHAPTER V EXCELLENCE OF ZAKAT Precept 22: One who pays the Zakat is sure to get into Heaven. yD Dad fay Lega png po i es de ch Loe Sh ja ay, he St ‘Abu Huraira (iz) relates that one Arab gentleman requested the Messenger of Allah (38) to teach him such a course of action which should ultimately enable him to enter Heaven, The Messenger of Allah (38) replied: Worship Allah and do not join anyone else with Allah, establish regular prayers, give obligatory Zakat and observe fast in the month of ‘Ramadan. That man said, “By Allah, 1 shall. do it - no more no less.” When that man was retiring, the Messenger of Allah (38) remarked that if cone desired to see a person destined to go to Heaven, he may look to this person. ' Precept 23: One who pays Zakat scrupulously is a man of faith and right belief. " Transmitted by Bukhari Sohh Al-Buthari (Arabic-English), Volume 2, p.272-3, No. 430. 38‘Abu Malik Ash’ari (siiz:) says, the Messenger of Allah (38) stated ‘that to do ablution thoroughly is half of faith, to utter Alhamdu 'lillah, Subhan‘allah and Alla’hu akbar is like filling the scale and the world with good deeds. Prayers and patience bring us into light from darkness. Zakar is proof of one's faith and Quran will give evidence for or against you. ' Precept 24: After paying Zakat the balance of wealth becomes cleansed and protected. OS ee go 28 gt alas se Ob ES ao oe Waar wid Khalid bin Aslam (ois%) narrates. that he was with Abdullah bin ‘Umar (iss) when one villager questioned him about the same verse mentioned above. Ine Umar (sii) replied that if you own gold and silver and don’t pay the Zakat, you are to blame. The verse, however, was revealed before the command for Zakat came down. So after Zakat was made obligatory, you were free to own gold and silver and your wealth ‘was cleansed provided you had discharged the Zakat.* Precept 25: Paying Zakat increases the wealth. 5 Wal ei aol ay Ju ‘Abu Huraira («22%:) transmits that the Messenger of Allah (38) said: By spending in charity, the wealth does not decrease, one who forgives receives more honour from Allah and that who adapts humility rises higher in position. " ransmited by An-Nisaai (Suman An-Nisaai, (Arabic) and authenticated (Sahih) by Albani in Sahih Sunan An-Nisaai Lil Albani, (Beinst: Maktabul Islami, Ist Ed, 1988), Vol.2,. $11, No. 2286 * ‘Transmitted "by Bukhari (Sahih AI-Buthari (Arabic-English), Vol. 2, p. 277, No. Chapter 3 > Transmited by Muslim (Sahih Muslim (English Translation by Abdul Hamid Siddiqi, (india: Kitab Bhavan, Darya Ganj, New Delhi - 110002, 7th Ed. 1987), Vol. 4, p. 1368, No. 6264 39BIS pl deal CHAPTER VI IMPORTANCE OF ZAKAT Precept 26: Gold and silver on which Zakat is not paid, will be turned into metal plates on the Day of Judgement and the owner will be branded on the forehead, on the back and on the thighs. Precept 27: Animals on which Zakat is not paid, will trample on the Day of Judgement under their feet the ‘owner for fifty thousand years. relates that the Messenger of Allah (38) stated: Whoever owns gold and silver and does not pay the Zakat in respect of i, will be branded on the side, the back and the forehead with plates made of 40the precious metal and heated in fire. This mode of punishment will apply on the Day of Judgement, the duration of which day will consist of fifty thousand years. Similarly the owner's of camels, cows or sheep who have defaulted in the matter of Zakat will be erushed under the fee ofthese animals onthe Day of Judgement which will stand for $0 thousand years! ao oe Abinaf bin Qais (cz) states that he was sitting in the company of some people of Quraish when Abu Zarr (<2) came over and wamed the people ‘that those who amass treasures will be marked on different parts of their body with hot iron. When I questioned Abu Zar (si) about this, he replied that he had merely conveyed what he had heard from the ‘Messenger of Allah (38). ? Precept 28: The money on which Zakat was not paid will turn into a bald serpent and it will go on biting its ‘owner on the Day of Judgement. ‘Ab Huraira (2) say he heard from the Messenger of Alla 8) that the defaulters of Zakar will be stung by a big serpent on the Day of Judgement, He (38) further wamed that when Allah (28) bestowed wealth 5 Transmined by Musi (Sahih Mastin English Trans), Vol. 2,p. 470, No. 2161 2 Transmit by Muslim (Sahih Mastin English Trans), Vol 2.47, No. 2177 4and people showed miserliness, that will augur ill for them on the Day of Judgement, ' Precept 29: Wealth from which Zakat has not been paid tends to decrease and nullify itself. oe uy ‘ig ag iy Sabu dh Gi ee Bg Oell y IB de oy AT 55 gay cael ga " Transmitted by Bukhari Sahih Al-Buthari (Arabic-English), Vol. 2, 276-7, No. 486. 42adh ant dale’ Es Bla as gat 34 gale cole ben i hh 5 Abu Huraira (sz) gives the following narrative as heard by him. from the Messenger of Allah (#8). There were three men of Bani Israel One was having Leukoderma, another was bald and the third one total blind. Allah decided to test them, He (88) sent an ange! who went over to each of them and questioned about the desires and other requirements. As pper their wishes the first one was cured of Leukoderma and given -a pregnant she camel, the second one instantly got an exuberant tuft of hair over his bald pate and was given a pregnant cow; came the tum of the blind, he received back his sight and was also awarded a pregnant sheep. After the lapse of some period the breeding was so profuse that each one of them had big flocks of respective animals. The angel once again came to them separately in the form in which they were found previously. Addressing the first person he said: “I have tuned a pauper due to loss of all my money and goods during the course of joumey. In the name of Almighty God who has bestowed on you such good physique, complexion and abundant wealth, I beseech you to donate one camel to me so that I may reach my destination.” That man replied that he had inherited all that wealth from his ancestors and in any case he had many an expenditure to mind and so unable to oblige. The angel then said: “You had Leukoderma, ‘you were poor and people avoided you. I know you were lying and may God land you in your former position.” Next the angel confronted the man ‘who owned the cow herds and made a similar request, He gave an equally brusque reply und in tum the angel rebuked him in the same vein as earlier. It was now the ex-blind whom the angel (in human form) approached for a sheep in alms as the means to tide over his difficulties. That man said: “Yes, 1 was blind and it was through God's mercy and bounty my sight was restored and my wealth was continuously increasing. By God, you are free to pick and choose anything from my wealth and that will be agreeable to me.” The angel then disclosed that Allah tried all three of you and in this trial you alone succeeded, whereas the other two lost and eared Allah’s wrath." * Transmitted by Bukhari (Sahih Al-Bukhari (Arabic-Engli 43 ), Vol. 4 p. 443-6, No. 670Precept 30: One who does not pay the Zakat shall dwell in Hell. spl ate Uh eon 5 ab 08 So th os we ot es CS Satta ay; 3 gm dh eg IS) Ga ‘Anas_ bin Malik (sas) relates that the Messenger of Allah (28) has stated that a defaulter of Zakat will bum in Hell fire on the Day of Judgement. ' Precept 31: People who are reluctant or refuse to pay the Zakat are likely to face famines. Buraida (ci) relates that the Messenger of Allah (8) said: Those who neglect and do not pay Zakat will have 10 suffer calamities like famine Precept 32: The Messenger of Allah (3g) has expressed indignation on such people who do not pay the Zakat. ‘Ali (cause) states: The Messenger of Allah (38) cursed the person ‘who charges interest, who pays interest, the scribe and the witnesses of the document. While censuring those who evade paying Zakat, the prophet (4) also. expressed strong disapproval of such practices as women ‘mingling their own hair with false hair, and who tattoo or get themselves tattooed.” "Transmitted by Tabarani (Arabic) and authenticated (Hasan) by Albani in Sahih Targheeb wa Tarheeb Lil Albani, Vol. 1, p. 320, No. 760. 2 ‘Transmitted by Tabarani (Arabic) and authenticated (Hasan) by Albani in Sahih Targheeb wa Tarheeb Lil Albani, Vol. 1, p. 320, No. 761 > “Transmitted by Asbahani (Arabic) and authenticated (Hasan) by Albani in Sahih Targheeb wa Tarheeb Lil Albani, Vol. 1, p.319, No, 756. 44BIS pl dag et CHAPTER VII CONDITIONS FOR PAYMENT OF ZAKAT Precept 33: Every man or woman whether major or minor, sane or insane’ whose net aggregate wealth exceeds the prescribed minimum (such a person is called Sahib -e- Nisaab) is duty- bound to pay the Zakat; provided he is a free citizen not being a bonded stave. él A I call Abdullah bin Abbas (vis) narrates thatthe Messenger of Allah (@) at the time of dispatching Mu'adh (wz) to Yemen commanded him like this: First of all invite the people to bear witness to the formula that there is no one worthy of worship but Allah and I am His Messenger. After they testify to this, tell them that Allah has ordained five-times prayers during every twenty four hours. When they accept this also inform them of the divine command to pay the Zakat, which will be collected from the rich and distributed among their indigent. ? The Zakat on behalf of minor oF insane will be paid out of their wealth by the guardians Transmied by Al-Bukhari (Sahit-Al-Buthari (Arabic-English), Vol.2,p. 271-2, No. 478. 45>recept 34: The liability to pay Zakat arises on such wealth which has remained in the hands of its owner for one full (lunar) year. eG Lb oej 08 ‘Abdullah bin Umar (six) explins that Zotar is payable on property (in the nature of wealth) which has remained in the hands of the person for one full year since the time it was acquired by him. ' Precept 35: Allah (38) is pleased to accept only that Zakat Which is paid out of lawful earnings. enn cis vib y aU Se Se a by ‘Usama bin Umair (112%) transmits from his father who says: I have heard the Messenger of Allah (38) saying: Prayers without cleanliness are ‘not accepted by Allah, similarly any charity from out of ill-gotten wealth is ‘not accepted? " Transmited by Timmidhi (Suman At-Tirmidhi (Arabic) and authenticated (Sahih) by Albani in Sahih Sunan A-Tirmidhi Lil Albani, Vol. 2, p. 196, No. 515. Transmitted by Nisuai Sunan an-Nisaai (Arabic) and authenticated (Sahih) by Albani in Sahih Sunan An-Nigaat Lil Albani, Vol. 2, p. $31, No. 2364 46Wail StS ll B51 eifal CHAPTER VIII ETIQUETTE OF ACCEPTING AND OFFERING OF ZAKAT Precept 36: Those who bring their contribution of Zakat deserve our benediction for their welfare and [Abdullah bin Abi Auda (se) relates: The Messenger of Allsh (8) used to pray for Allah’s grace on those who brought their charities for distribution, When my father went to him with his charity he (#8) invoked divine favour for the family of Abi Aufa.' Precept 37: One is free to offer the Zakat more than the prescribed limit, in which the divine reward is greatly increased. " ‘Transmined by Bukhari & Muslim (Sahih AI-Buthar! (Arabic-English) Vol. 2, p. 309, No. $35. an5 ole th hit; Ubai bin Kaab («3 states that the Messenger of Allah (38) sent him for collecting the Zakat, He went toa person who declared what all, hhe owned and. on that basis he was required to give a she-camel not more than one year old, That person was not prepared for it, his reason being fone year old is neither a milch animal nor fit for riding. So he said: “Take my personal ‘camel, she is matured and robust.” Ubai (1:35) however declined but suggested that the person could obtain the permission of the Messenger of Allah (38) and then he would not mind accepting his personal camel. Accordingly the permission was sought and the Messenger of Allah (48) while consenting, to the offer remarked that in right measure he was liable to give only a one year old camel in Zakat but if he volunteered for an older animal, his reward was due from Allah." Precept 38: Those deputized to collect Zakat should personally go to the houses and collect. ey oe th he ge be le od S551 35) payed Ul pate Leg Wy Ce ty Oe Va ce) Amr bin Sho’aib (22%) relates this tradition as having reached him through his father and grandfather that the Messenger of Allah (3#) directed the Zakar collectors not to ask the people to bring their cattle " ‘Transmited by Abu Dawood (Sunan Abu Dawood (English Trans.), Vol 2, p. 414, No. 1578 and authenticated (Hasan) by Albani in. Sahih Sunan Abi Dawood Lil Albani, Vol. 1, pil, No. 1401 48before them, but they should themselves visit the owners of cattle at their house and assess the Zakar. ' Precept 39: Neither the best nor the worst type should be collected as Zakat, rather the middle course should be adopted. ‘Anas (az) relates that Abu Bakr (v2) apprised him of the order Which the Messenger of Allah (48) received from Allah. That a male or ld animal or one with some defect should not be taken as Zakar; except if anyone is agreeable to receive it. ? Tone Abbas (<2) narrates that when Mu'az (x22) was appointed governor of Yemen by the Messenger of Allah (38) he was instructed not to pick out the best quality of goods as Zakar,? Precept 40: Making pretense or false excuses to escape the levy of Zakat is unbecoming. " ‘Transmied by Abu Dawood (Sunan Abu Dawood (English Trans.), Vol. 2, p. 417, No. 1587 and authenticated (Sahih) by Albani in Sahih Sunan Abi Dawood Lil Albant, Vol. 1, pil, No. 1406, ® Transmitted by Bukhari (Sahih Al-Bukhari (Arabic-English), Vol. 2, p. 303, No, S28 rar) ? Transmined by Bukhari (Sahih Al-Bubhari (Arabie-English), Vo. 2, p. 333-4, No, $73, (oar, 49Precept 41: At the time of assessing Zakat, property if it is in separate lots need not be joined together and if it is joint, it need not be separated Ue BUS Eh oy Ke os iy BLN ESE A UES Sat a EN alt Le face bahay, ‘Anas narrated (2%) saying that Abu Bakr (22%) showed him the scale of payment of Zakat which was determined by the Messenger of Allah (4%) and in that it was also cautioned not to add up Zakar property if it is separate, and not to separate if it is combined. "? Precept 42: In partnership business, the partners shall pay Zakat in proportion of ther share. yah 1 Kid thos 5 OS ou OY the tL oF 5 os de aa ied ‘Anas (2%) narrates that Abu Bakr («22%) showed him the order Which the Messenger of Allah (8) gave tothe effect that in partnership the partners should pay according to the share held by them. * * Explanation: If there are 3 persons each owning 40 goats, then each one of them according to the scale is required to give one goat as Zakat. But ifall the 3 make ita combined unit of 120 goats, then collectively viewed only one goat is required to be given, Similarly 2 persons jointly owning 240 goat are required to give 3 goats, But if they separately show their individual flock of 120 goats, then they ae liable to give ‘one goat each, All such manipulations are prohibited ‘Same rule applies to those charged with the duty to collect Zakar, for example if there are 80 goats being common property of? persons, only one goat would be taken ‘a5 Zokat, The collector has no righ to treat itas two equal units of 40 goats each and demand 2 goats as Zak 2 Transmited by Buthar Sahih Al-Buthari(Arabi-Englsh), Vol. 2, p. 304, No, 530. > Explanation: 1) Where two persons ae running the business with equal capital, atthe tend of the year they wil bear the Zaka in equal measure. 2) Join stock companies are liable to pay the Zakat directly, but fr any reason it does not happen, the shareholders ‘ill be accountable in relation to their holdings. “Transmitted by Bukhari Sahih Al-Buthari (Arabic-English), Vol. 2, p.305, No. $31 50Precept 43: In case of need Zakat can be paid before the expiry of one year. pile Ln os ly oe th hat ob Sh ot ee a re It is transmitted by Ali (ssi) that Abbas (ux) desired to know if Zakat could be paid even before the year ended. The Messenger of Allah () replied in the affirmative. ' ty Ob pT ya i ots Precept 44: Zakat collected from a particular region should be preferably distributed in the same region, but if the need arises it can be spent in another area also. ‘Imran bin Husain (4:22) narrates that he was appointed collector for Zakat. When he was asked about the Zakar collected, he replied that during the Prophet's life-time we used to distribute the Zakar in the same area from which we collected it. ** ‘ hE es th os ge A lice pale di df ea Abdullah bin Abbas (iis) narrates that the Messenger of Allah %) sent a communication to governor of Yemen Mu'az (425) to tell the " Transmited by Tirmidhi (Sunan At-Tirmidhi (Arabic) and authenticated (Hasan) by Albani in Sahih Sunan At-Tirmidhi Lil Alban. Vol. 1,p. nil, No, 545, * Explanation: The administrative zone for Zatar is same as the area over which a revenue official has jue * Transmited by Abu Dawood (Sunan Abu Dawood (English Trans), Vol 2, p. 425-6, ‘No. 1621 and authenticated (Sahih) by Albani in Sahih Sunan bi Dawood Lil Albani, Vol. 1, p-nil, No. 1431 stpeople that Allah has made the payment of Zakat compulsory and that it will be collected from your rich and distributed to your poor. ' Precept 45: Persons assigned to collect Zakat should commit no breach of trust or embezzlement, lest on the Day of Judgement they will be bearing the load of all those things on their head. Ubada bin Samit (2%) says he was appointed to collect Zakat by the Messenger of Allah (48) and also wamed: Fear Allah and do not ‘appear on the Day of Judgement in such a condition that you are carrying screaming camel or a cow or a sheep on your shoulders and you look to me for help. Ubada (sz) shuddered to think of the consequences of mis- appropriation and begged to be relieved of such a responsibility. * Similar situation arose in the case of Saad bin Ubada (sis) too requested the Messenger of Allah (8) to excuse him from such an assignment. * * Transmited by Bukhari (Sahih Al-Bukhari (Arabie-English), Vol. 2, p.291-2, No. 478 (an), * Transmined by Tabarani (Arabie) and authenticated (Sahih) by Albani in Sahih Targheeb wa Tarheeb Lil Albani, Vol. 1.No. 778. 2 Transmitted by Tabarani & Bazzar (Arabie) and authenticated (Sahih) by Albani in Sahih Targheeb wa Tarheeb Lil Albani, Vol. 1, No. 775, 52Precept 46: It is not permissible for anyone in charge of collecting the Zakat to accept any gift from any of his assesses. ‘Abu Humaid As-Sa’idi (wis) narrates that the Messenger of Allah (&) deputized a person by name Tbnul Lutbiyya from the tribe of Banu Asad on a mission to collect Zakat. This person on his return did not deliver the whole of his collection but retained a portion of it saying that it was given to him by way of gift. On hearing this the Messenger of Allah (88) went to the pulpit and after praising Allah sermonized on this incident, He () said: But for his going on duty to collect Zakat he would not have received any gift. Had he remained at home who was interested in_ giving gifts to him. swear in the name of that Being in whose hands is my life that whoever receives suck gifts will carry the load of these whether goods or animals on his shoulder on the Day of Judgement. The Messenger of Allah (38) then raised his hands in the manner of supplication and twice uttered the words: Oh! Lord, I have conveyed Thy Command. ' * Transmitted by Bukhari & Muslim (Sahih Muslim (English Trans), Vol. 3, p. 1019, No. 4509, 3SIS yi aaa il (gall stmt) CHAPTER IX GOODS ON WHICH ZAKAT IS COMPULSORY Precept 47: Zakat is payable on gold. Precept 48: Where the quantity of gold is less than 7 1/2 tolas of 87 grams it is exempted from Zakat. Precept 49: Zakat is payable on gold at the rate of 2 1/2 % Messenger of Allah (3) was taking Zakat at the rate of 1/2 Dinar on ‘twenty or more Dinars and one Dinar on forty Dinars i.e. two and half per cent or fortieth part"? Precept 50: Zakat is payable on silver. Precept 51: Where the quantity of silver is less than 52 1/2 tolas or 612 grams it is exempted from Zakat. Precept 52: Zakat is payable on silver at the rate of 2 1/2 % either on its value or its weight. " Explanation: (1) Dinar was a gold coin, and twenty Dinars weighed seven and half tolas (87 grams). (2) Zakat may be paid (2 1/2 %) either in gold or its price. (3) The price may be worked out atthe current market rate. 2 FFransmitted by Tone Maaja (Sunan Jone Maaja (Arabic) and authenticated Sahih) by Albani in Sahih Sunan Ibne Magja Lil Albani, Vol. 1, p. nil, No. 148. 54.‘Abu Saced (as) states the Messenger of Allah ($2) declared that there is no Zakat payable if you possess less than five ‘wasaq' of dates, five “ougia' of silver or five camels. * foe dh, 25, 08 8 ye be te Cc) eb Ali (#2) transmits that the Messenger of Allah (3%) has said: You are exempted from Zakat in respect of horses and slaves. Bu you should pay fortieth part of silver, i.e. one dirham out of forty dirhams. * PB Se aE ie poh (ee) SYS ay; In another transmission Ali (3%) says: You will have to pay fortieth part of silver as Zakat, ie. the rate of one dirham on every forty dirhams. * Precept 53: It is not borne out by any tradition that in the event of gold and silver being less than the respective prescribed limit, the two should be combined and then valued for the purpose of Zakat. Precept 54: Zakat is payable also on the omaments made of gold and silver. eb Lb ute yell ey ey B5) optil i OG os Yo os ya x By WE yey chy "Explanation: $ ougiais equal to $2 1/2 folas or 612 grams 2 Transmited by Bukhari Gahih Al-Bukhari (Arabic-English) Vol. 2, p. 302, No, 26. > Explanation: Dirham was a silver coin * Transmitted. by Tone Maaja Sunan Ibne Maaja (Arabic) and authenticated (Hasan) by Albani in Sahih Sunan Ione Magja Lil Albami, Vol. 1, p. nil, No. 1447 * Transmitted by Abu Dawood (Sunan Abu Dawood (English Trans ), Vol. 2, p. 410, No, 1567 (part) and authenticated (Sahih) by Albani in Sahih Suman Abi Dawod Lil Albani, Vol. 1, p. nil, No. 1390. 35Seth We stag 2 he os) ‘Amr bin Shoaib (<2) records from his father and grandfather that ‘once a woman came to the Messenger of Allah (#8) along with her daughter who was wearing two gold bracelets. She was asked whether Zakat was being paid on the bracelets, and she replied in the negative. The Messenger of Allah (88) said: Will you choose to wear two bracelets of fire ‘on the Day of Judgement? The woman immediately discarded the gold bracelets and gave it in alms." Precept 55: Zakat is paid on the stock - in - trade. Precept 56: Zakat has to be calculated with reference to the trading stock together with the profit at the end of the year. ‘Amr bin Hamas (23%) from his father narrates that he used to sell plain leather and quiver (case for arrows). Umar (wai) happened to pass by and remarked that Zakat was required to be paid. "Explanation: Metallic coins or currency notes are interchangeable with gold or silver. To find out the chargeablity to Zoka’ the amount has tobe compared with the price of 87 grams of gold or 612 grams of silver (whichever is lower) and on that bass if ‘one year is over, Zakat willbe payable @ 2 12 % 2 Transmitted by Abu Dawood Sunan Abu Dawood (English Trans), Vol. 2, p. 405-6, No. 1558 and authenticated (Hasan) by Albani in Sahih Sunan Abi Dawood Lil Albani, Vol. 1, pil, No. 1382, > Explanation: (1) The ceiling for chargeability of Zakat in the case of trading stock has to be found in the same way as shown above (Footnote No, 1) inthe case of coins and furrency notes. (2) The vale of the good a obaiing a the close ofthe yer ist be Seen whether it exceed the lower af the two valves, ie. 87 grams of gold or 612 grams Of silver value. (3) Goods lke building, furniture or transport means used in trading fare excluded in calculating the Zakat 56Precept 57: From the agricultural produce, Zakat is exacted on wheat, barley, dates and raisins. Umar bin Khattab (<2) narrartes that the Messenger of Allah (38) directed to levy Zakat on the following produce- wheat, barley, raisins and dates.’ Precept 58: When the produce from land is less than five co coi Myles eS Hace Abu Saeed Khudri (2) says the Messenger of Allah (48) declared that unless the quantity of grains and dates comes up to the minimum of five wasag (725 kg) Zakat is to to be levied. ? Precept 59: Produce from land which is irrigated by natural means, attracts levy of Zakat at one-tenth called ushar. Precept 60: Produce obtained from land irrigated by artificial means like well, tube-well canal etc. is charged at half the rate, i.e. one-twentieth or half ushar. iyad ay, According to Abdullah bin Umar (sis) the Messenger of Allah (@) laid down the rate of Zakat at one-tenth of the produce from land “ Transmitted by Shafi, Ahmed, Daargutni & Baihaqi (Daorguimi (Arabic), Vol. 2, p 215, No, nil, Chapt. Ta Yee! As-sadiga Qab a! Howl. Transmitted ty Daarqutni (Arabic) and authenticated (Sahih) by Albani in Silsia-tu Ahadith As-Sahiha Lil Albari, Vol. 2, p. nil, No. 879. * ‘Transmutted by Nisaai Sunan 4n-Nisaal (Arabic) and authenticated (Sahih) by Alban in Sahih Sunan An-Nisaai Li! Alban, Vol 2 p. il, No. 2330, 37which depends upon rain water, spring or is otherwise wet, whereas the rate is fixed at one-twentieth of the produce if water is supplied by drawing from well. Precept 61: Zakat on dates and grapes is to be levied under the ‘Khars’ system. Precept 62: Zakat on dates will be collected when these are dry and on grapes too after drying. Spi eh oh LB pol poe BFE Cys 85 oh Load OS Lop ) ba Attab bin Aseed (wi) states that the Messenger of Allah (3%) ‘ordered the levy of Zakat on grapes in the same manner as is done in the case of dates, i.e. on khars method. And just like dates are taken in the form of dry dates, grapes will be taken in Zakat when these turn into raisins on driage. *? Precept 63: Ushar (one-tenth) is required to be given as Zakat on the produce of honey. Gah eal i Shas bh Beg wgdey cm Shs "Transmitted by Bukhari Sahih Al-Bukhari (Arabic-English), Vol. 2, p. 327, No. $60. > Explanation’ (1) When the dates or grapes have ripened and are ready tobe plucked, font has to consider approximately as to how much wil be the weight of these fruits fafer deiage has taken place. This is called khars, an these fruits are accepted as Zokat in the dry state, (2) There is no Zokar on land or landed property as such, but ‘the income arising therefrom is liable for Zakot. Thus factory, workshop and such fother projects together with all the machinery and equipment; cattle ina dairy farm land. house propery let out on rent are all exempt from Zakat. But income accruing or arising from all such sources, is subjected to Zak as per rules therefore ® Transmitted by Tirmidht (Sunan 4t-Tirmidhi (Arabic) and authenticated (Hasan) by ‘Tirmidhi in Suman _At-Tirmidh, The Book of Zakat, Chapter Maa ja'a Fil Khar. p $8, No, nil 58Abdullah bin Umar (ais) narrates that during the time of the Messenger of Allah (#8) Zakat was taken on honey at the rate of one-tenth of the produce. ' Precept 64: On the discovery of buried treasure (rikaz) Zakat is to be charged at 20%. th ce a 55 Ss th as a lye Ce 5 By Ste aly Sue ly Se ta As per Abu Huraira (w:is:) the Messenger of Allah (38) stated: Jf ‘one is wounded by an animal, there is no recompense for injury. If one digs a well and someone falls into it, no one can help it. If a person engages a labourer for wages to work in the mine and the labourer accidentally dies, the owner is not to blame. If you stumble upon a treasure trove, pay 20% of it by way of Zakat. 7? Precept 65: Zakat is payable on the income from mines and minerals. shia; ee ey Rabi’ah bin Abu Abdur Rehman (siz) states that the Messenger of Allah (3) granted mining rights to Bilal bin Harith Muzni at a place near Fara, Zakat was duly collected in respect of these mines, ** " ‘Transmitted by Tbne Maaja Suan Ione Maaja (Arabic) and authenticated (Sahih) by Albani in Sahih Sunan Ione Maaja Lil Albani, Vo. 1, p. nil, No. 1477. * Explanation: There is no proof in the traditions of any minimum exempt from levy. * Transmitted by Bukhari & Muslim (Sahih AI-Bukhari (Arabic-English) Vol.2, p. 336, No. 575 * Explanation: There is no mention in the traditions of any taxable minimum or scale of lewy. The Jurisis, however, keeping in mind the scheme of Zakat have prescribed the tate of recovery at 2 1/2 % in respect of mines * Transmitted by Abu Dawood (Sunan Abu Dawood (English Trans.) Vol. 2, p. 869, No. 3085, 59Precept 66: There is no Zakat upto four camels. ty he B25 U8 Oi is aa ae te teeth ty, Bice 298 ae 055 ‘Abu Saeed Khudri (=<) transmits that the Messenger of Allah (SE) has said: No Zakat need be paid if you have less than five, ie. four camels only.! ‘The following scale of Zakat is laid down for camels Precept 67: From 5 to 24 camels one goat for every 5 camels. Precept 68: From 25 to 35 camels one she-camel (one year Precept 69: From 26 to 45 camels one she-camel (two-year Precept 70: ‘From 46 to 60 camels one she-cemel (three-year Precept 71: From 61 to 75 camels one she-camel (four-year Precept 72: From 78 to 90 camels two she-camels (two-year Precept 73: From 91 10 120 camels two she-camels (three- year old). Precept 74: If the number exceeds 120, then on each lot of 40 camels one she-camel two-year old and on the next lot of 50 camels one she-camel (three-year old). Precept 75: One can pay Zakat of his own free will even if his wealth is below the taxable minimum. Precept 76: No Zakat if you own less than 40 goats. Precept 77: From 40 to 140 goats Zakat is one goat Precept 78: From 121 to 200 goats Zakat is two goats. Precept 79: From 201 to 300 goats Zakat is three goats. Precept 80: Beyond 300 on each lot of 100 goats one goat.” "Transmitted by Bukhari Sahth Al-Buthari (Arabic-English), Vol. 2, p. 328, No. 56. 60Precept 81: Even if one is not liable to Zakat, he can pay of his own accord, Ab BOR hs Kutt ibe dh 5 os Bs r ot tthe tt 25 ib rey hy Gh aarti ts oats ‘The above particulars contained in precepts 67 to 81 are extracted from the letter which Abu Bakr (ssi) wrote to Anas (12%?) appointing, him governor of Bahrain and communicating the scale of Zakat concerning camel and sheep according to the Messenger of Allah (#8). Precept 82: No Zakat if there are less than 30 cows. Precept 83: On 30 cows the Zakat is one calf (one-year old) 2 “The scale is same both for goats and sheep * Transmitted by Bukhari (Sahih Al-Buthor) (Arabic-English), Vol.2, . 307-8, No 334 61Precept 84: On 40 cows the Zakat is one calf (two-year old) ‘According. to Abdullah bin Mas'ood (siz) the Messenger of Allah (8) had fixed on 30 cows one calf (more than one-year old) and on 40 ‘cows one calf (more than two-year old) as Zakat." Precept 85: On 60 cows the Zakat is two calves (more than ‘one-year old) Precept 86: On more than 60 cows, on a lot of 30 cows one calf one year old and on the lot of 40 cows one calf two-year old. of eG 5 A chs a Loh 08 om (rs) SAY Ladies Mu'adh (1%) relates that when he was: ‘appointed governor of ‘Yemen by the Messenger of Allah (2%), he was directed to recover as Zakat one-calf (one-year old and running its second year) on 30 cows and one calf (two-year old and has entered into its third year) on 40 cows. ** Precept 87: The above-mentioned scale of Zakat is in relation to such cattle which are fed for more than half the year by pasturing in fields. Bat’zbni Hakeem (x2) states from his father and he from his grand father that the Messenger of Allah (3) declared: For every 40 ‘camels which drain their sustenance from grazing in fields or forest, one Transmitted by Tirmidhi (Suman At-Tirmidhi (Arabic) and authenticated Sahih) by ‘Albans in Sahih Sunan At-Tirmidhi Lil Albani, Vol. 1, pil, No. 508. ® Note: Same scale applies for both cows and buffaloes. > Transmitted by Tirmidhi (Suman At-Tirmidhi (Arabic) and authenticated Sahih) by Albani in Sahth Sunan At-Tirmidhi Lil Albani, Vo. 1, p. nil, No. 509. 2she-camel (two-year old and running its third yeat) will be taken as Zakat. ne * Explanation: 1) Cattle stall-fed by the owner and meant for personal use are exempt from Zakat, 2) Cattle stallfed by the owner and tended for commercial purpose are ‘not exempt, that is to say the income arising from such animals wil be liable for Zotar > Transmitted by Abu Dawood (Sunan Abu Dawood English Trans), Vol, 2, p. 408-9, ‘No. 1563 (part), and authenticated (Hasan) by Albani in Sahth Sunan Abi Dawood Lil Albani, Vol 1, p. nil, 1393 63BAS els etl 2 gail sha CHAPTER X GOODS ON WHICH ZAKAT iS NOT BINDING Precept 88: Articles of personal use are not counted from Zakat. lt Spey ate th LS Sakis Hace wilh wi) YB bth ) relates that the Messenger of Allah (44) stated. ‘Abu Huraira (: There is no Zakat in respect of horses and slaves. Precept 89: Animals meant for agriculture are exempt from Ali (22%) narrates in a lengthy Hadith that no Zakar is payable in respect of animals which are put to some use or other. Precept 90: There is no Zakat on ee Explanation: Residential house, plot of land for house construction, motor car, furniture, fridge, personal weapons or animals regardless of their value are exempt from Zakat * Transmitted by Buhari (Sahih AI-Bukhari (Arabic-English), Vol 2, p. 314, No. $42, 2 Transmitted by Tone Khuzaima (Arabic) and authenticated (Sahih) by Dr. Mustafa Al ‘Azmi in Sahih Ibne Khuzaima Lil Daktoor Mustafa Al-Azmi, Vol. 4, p. nil, No. 292. 64Ali (ssa) relates that the Messenger of Allah (#&) stated: There is no Zakat on: 1, Vegetables 2. ‘Aariyat’ trees 3. Grains less then 5 wasag (725 kg) 4, Animals kept for personal service 5. Yabah' '? * Explanation: ‘Aarivar‘trees means such fruit-bearing tree which a man of means may {temporary put at the disposal of a poor man to obtain benefit from it “Jaboh refers to horse, donkey or even a slave, * Transmitted by Daarquini (Arabic), Vol. 2, p. 95, No. nil 65(Spf ed jluao CHAPTER XI PERSONS ENTITLED TO ZAKAT Precept 91: There are eight classes of people among whom Ziad bin Hirth (vex) narrates that a person came to the Messenger of Allah (48) and asked for some alms. The Messenger of Allah (38) replied: Allah has not consulted any prophet or any other man ‘but has Himself designed the rules concerning Zakat, He has Himself specified eight categories for distributing Zakat; if your case falls under ‘any one of them. I will surely give you otherwise not. ' Precept 92: Persons appointed to effect recovery of Zakat have to be remunerated even if they are well-off. epi ait Gb th 5 Hb Ue eae " Transmited by Abu Dawood (Sunan Abu Dawood (English Trans), Vol.2, p. 427-8, No, 1626, 66Tone Saa'idi (23%) states he was appointed recovery officer by Umar (es) and afier doing his round when he went to hand over the recoveries, Umar (+i) issued orders that he be compensated for his services. Ibne Sa aidi (<2) said he had done the job for the cause of Allah and he would be rewarded for it by Allah. Umar (vax) said: You may take what you are given. 100 had done this job and was awarded ‘compensation by the Messenger of Allah (#8). Like you I was hesitant but the Messenger of Allah ($8) advised me to accept what is given unsolicited ‘and to eat it and also spend in charity. ' Precept 93: The Poor, the indigent and pauper have the right- ful title to Zakat. Precept 94: Zakat can also be utilized for giving relief to one in distress, or for liquidating his debts or for furn- ishing security or bail money. th te he oth 2 oe Abdullah bin Abbas (sis) refers to a long Hadith communication to Mu‘adh (sis) on his way to Yemen wherein it was mentioned that Allah has made Zakar compulsory, it has to be exacted from the rich and given to the Poor. * OR eal & tia di ci de coi ae Sheol Joy Get redh 9h op BU pli S i Ss So ite UE 5 a oy " Transmitted by Abu Dawood (Sunan Abu Dawood (English Trans.) Vol. 2, p. 432-3, No, 1643 and authenticated (Sahih) by Albani in Sahih Sunan Abi Dawood Lil Albani, Vol. 1, pail, No. 1449, > ‘Transmited ‘by Bukhari & Muslim (Sahih Al-Bukhari(Arabic-English), Vol2, 271, No. 478, 67mena > tea i esd 88 id Ciel ah ie ie bb Ue he OE rt, Qabisa bin Makhariq ( "Transmitted by Muslim (Sahih Muslim (English Trans), Vo. 2, p 498, No, 2271 Transmitted by Muslim (Sahih uslio (English Trans), Vol. 3, p. 820, No, 3777. 68Precept 95: It is also valid to spend the Zakat on Muslim converts to facilitate their reconciliation with the new Faith and on such non-Muslims who have a soft comer for Islam. Winning their hearts and uniting in friendship is considered as a desirable (eee eee mined gold particles which were not yet sifted from earth to the Messenger of Allah ($8) who distributed the same among four persons from the tribes. of Bani Kilaab and Bani Nabham. People of Quraish felt hurt at this and complained that they were being ignored while the chiefs of Najed were favoured at their expense, The Messenger of Allah (38) indicated that this was done so as to generate feelings of affection and attachment in the hearts of the people of Najed. ? Precept 96: Spending Zakat for obtaining release of bonded slaves ® and captives of war is also warranted. oe pie i a eh LB its why Baraa («42%) states that a person came to the Messenger of Allah. (G8) and asked to be guided on such a course which should bring him nearer to Paradise and take away from Hell. He was told to set free a life. * Transmitted by Muslim (Sahih Muslim (English Trans}, Vol. 2, . $10, No. 2318, 69and liberate a slave, The distinction between the two objects was too delicate to discover and that person wondered whether both were one and the same thing. The Messenger of Allah (88) said no, one is to set free on your own, ie,, exclusively and the other isto help liberate the man, ie, to collaborate with others in geting the man freed. ' Precept 97: Those who are struggling’ and striving inthe cause of Allah by teaching or fighting or performing duties assigned to them by the righteous Imam, have a claim to Zakat. bi bagy eg wey (ce) i} ‘Ata bin Yasar (cis?) recounts the Messenger of Allah ($8) cae said: A_rich person does not deserve to be given out of Zakat funds except in five cases i.e., (1) one who is fighting or striving in the cause of Allah Wihad), (2) one who is administering the Zakat funds, (3) one who is encumbered by damages, (4) one who wants 10 buy from a poor man certain things which has been given him as Zakat , and (5) an indigent who receives something by way of Zakat makes it over to his neighbour; that neighbour although a rich person is allowed to accept as gift the offering made by his poor neighbour. ° ° Transmitted by Ahmed & Daarqutni (Arabic) and authenticated (Hasan) by Shaukani in Nail ul Awtaar: (Published by Ansar ws-Sunnah Al-Mokammadia, Lahore, Pakistan), Vol. 4, Kiaab uz Zatat, p. 177, No.2 * Explanation: 1) Striving in the cause of Allah (Jihad) includes apart from fighting in a holy war Haj & Ura also. According to some Ulema striving in the cause of Allah also include all such works as are conducive tothe glory, propagation and diffusion of knowledge about Faith, eg, establishing and running religious schools, publication of | religious books and distribution. Allah knows best. (2) Accumulated funds forthe ‘cause of Allah are not chargeable to Zakar. (3) In the fourth instance it has been Clarified that any thing. given toa poor man by way of Zakat can be bought by a rich ‘person (other than the one who gave itn Zakat ). One more doubt is cleared in the Sth instance in thatthe rich man who has given a thing in Zak to a poor man is free to receive the same in gift from the poor man. Strictly speaking the frst-mentioned thre persons only are qualified for Zakat even if they be well-off 70Precept 98: It is justified ° to give Zakat to way farers who are stranded in the course of journey and being strangers and out of pocket deserve to be relieved, even though at home in their own place they may be worthy people hf hia 25 08 a8 Je aby yl Ge i fact it gh a Jace 3 oh) 2gayf thy ‘Abu Saeed Khudri (six) states that the Messenger of Allah (38) has said: 11 is not lawful to give Zakat to a rich person, but there is: ‘exception for three persons, one who is engrossed in the cause of Allah, second a wayfarer stranded on the way and third an indigent making an offering or entertaining to feast a rich person out of the Zakat received by him? Precept 99: Zakat is meant for Muslims only, it is not admissible to non-Muslims. web ie dhs Tone Abbas (sas) narrates that the Messenger of Allah ($8) instructed Mu'adh (cies) on his way to Yemen, thus: You are going to the people of the Book; first ofall you present them the formula of testimony, ° Transmitted by Abu Dawood (Sunan Abu Dawood (English Trans.) Vol. 2, p. 429, No. 1631 and authenticated (Sahih) by Albani in Sahih Sunan Abi Dawood Lil Albani, Vol. 1, p. nil, No. 1440, * Transmitted by Abu Dawood /Sunan Abu Dawood (English Trans_), Vol. 2, p. 429, No. 1633 and authenticated (Hasan) by Shaukani in Nail ul Awiaar, Vol 4, Kitab uz Zakat, p.178, No. nthat Allah is one and He alone is worthy of worship and Muhammed ($) is the servant and Messenger of Allah. If they accept this, then tell them that Allah has ordained 5 time prayers during day and night. If they ‘accept this, then tell them that Allah has ordained payment of Zakat once 4 year, which will be taken from your rich and given to your poor. If all this. is agreeable to them, remember! Do not touch the best of their possessions and fear the curse of one wronged or oppressed for there is neither any screen nor distance between God and one treated ‘prannically:! Precept 100: According to Sunnah, Zakat has been used at times outside the eight classified heads. DANS Oty oo Goss av ol 08 2S at Abu Huraira (ais) narrates: We were present before the ‘Messenger of Allah (8) when a companion approached and exclaimed that hhe was ruined. The Messenger of Allah (88) inquired as to what happened and he revealed that he had sexual intercourse with his wife while he was fasting” ‘The Messenger of Allah (38) put to him three queries one after the other, ie, 1) Can you free a slave, 2) Can you fast continuously for two months, and 3) Can you feed sixty needy persons? To each of these, that companion replied in the negative. The Messenger of Allah (#8) then ‘Transmitted. by Bukhari and Muslim (Sahih Muslim (English Trans), Vol. 1, p. 145, No. 27. 2paused and asked him to wait. Shortly after an “Arag” a big basketful of Zakat dates was brought and the Messenger of Allah (#) called out the companion and said: Take these dates and distribute them in charity. The companion then asked: Oh Messenger of Allah (#4) should I give these dates by way of charity to people who are more needy than myself? By Allah, there is no house in the entire Medinah poorer than my house. The Messenger of Allah (#8) was moved to laughter, so much so that his teeth were visible. The Messenger of Allah (38) remarked: All right, give these dates to the members of your household. ' * Transmited by Bukhari and Muslim (Sahih Al-Bukhar (Arabic-English), Vol. 3, p. 89, No. 157, BBIS pli ad ad Y Geo CHAPTER XII PERSONS NOT ENTITLED TO ZAKAT Precept 101:The Messenger of Allah (38) and his descendants can not be given Zakat, they can not accept it. th Le 5 06 th os tee , hop 0, SOE J wy ‘Anas (sit) states: The Messenger of Allah (#8) passed by a date fon the way and remarked: but for the apprehension that this date might be of charity, I would have eaten it.' ‘Abu Huraira (sii) relates that Hassan bin Ali (six) as achild conce picked up a date and put it in his mouth. The Messenger of Allah (2) noticing this said: Spi i out, give it up. Do not you know that itis not befitting us to take anything out of charity. ? th fo a Spd dy oth Geshe wh gale tig, play ate di i utes Abdul Mutallib bin Rabi’ah (six) says: The Messenger of Allah (®) called charities or alms as the dirt which people discard and acceptable for Muhammed (3) or Muhammed’s descendants, ** "Transmitted by Bukhari & Muslim (Sahih AI-Bukhari (Arabic-English), Vol. 3, p. 363, No, 6123, 2 Transmitted by Bukhari & Muslim (Sahih Al-Bukhari (Arabic-Englist), Vol. 2, p. 331, No. 568, > Descendants of Muhammed () includes wives of Muhammed (#8) and the descendants ‘of Ali, Agee, Jaafer, Abbas and Haarith(-e+ 4) 4According to Tone Abbas (i) the Messenger of Allah (8) told Mu’adh (sia) when he was sent to Yemen: Let the people know that ‘Muslims owe compulsory levy of Zakat which will be taken from their rich and given to their Poor.' Precept 103: It is not just and proper to give Zakat to a rich or healthy (able-bodied) person. Sate os ‘Abdullah bin Amr (si) narrates thatthe Messenger of Allah (2) never aproved of Zakat being given to a person well-off and with sound body.? Precept 104,105 & 106:It is not lawful to extend any assistance by way of Zakat to parents, to own children, orto wife ‘Amr bin Shoaib transmits from his father and he from his randfather (iz) that a person came to the Messenger of Allah (é) and mentioned that he owned wealth and children whereas his father had nothing. ‘The Messenger of Allah (8) informed him: You and all your “Transmitted by Muslim (Sahih Muslim (English Trans), Vo. 2, p. 518-9, No. 2347, * Transmitted by Bukhari Sahih Al-Bukhari (Arabic-English), Vol 2, . 273-4, No. 478 (oar, * Transmitted by Tirmidhi (Suman At-Tirmidhi (Arabic) and authenticated (Sahih) by Albani in Sahih Sunan At-Tirmidh Lil Albani, Vol. 1, p. ail, No. $27 18wealth belongs to your father. Only your progeny is the thing chaste acquired by you whom you can claim to own and whose wealth you can make use of! sepa ae ‘Abu Huraira (cx) relates that when the Messenger of Allah (48) ordered Zakat a person said he had one dinar. The Messenger of Allah (38) advised him to spend it on himself He said he had one more dinar, the advice given was to spend it on his son, He again said he had one more, this time he was asked to spend on his wife. And yet he said he had one more, he was told to spend on his servant, when he reported that he had cone more dinar. The Messenger of Allah (3) addressed the man saying he could spend it as he liked. *? Transmitted by Abu Dawood & Tone Maaja (Suan Abu Dawood (English Trans}, Vol 2, p, 1002, No. 3523 and authenticated Sahih) by Albani in Sahih Sunan Abi Dawood Lit Albani, Vo. 2, p. nil, No. 3051 Transmitted by Abu Dawood & Nisaai Sunan Abu Dawood (English Trans), Vol. 2, p. 444, No. 1687 and authenticated (Hasan) by Albani in Sahih Sunan Abi Dawood Lil Albani, Vol. 1, p. nil. No. 1483. > Zakat can not be_given to those relatives whose expenses of living rests on a person. For example, parents, grandfather, great grandfather, son, nephew, great grand son, ‘and wife, ec, Allah knows best. 16FICOR PY CHAPTER XIII CENSURE OF THOSE WHO BEG FOR ZAKAT Precept 107: It is strictly forbidden to beg without any need whatsoever. Precept 108: One is prohibited from living on the wages of iniquity, aoe Syed ti Hakeem bin Hizaam («sa%) relates that the Messenger of Allah (38) stated: The hand above is better than the hand below. The first priority is 10 spend on the members of one's own household and relations. That charity is admirable which is a blessing for his wealth. Whoever seeks to shun begging and adapts contentment, Allah will fulfill his intentions. ' sos 3s hey wy tne 2 Zubair bin Aw'wam (iiz2) states the Messenger of Allah (38) has said: Ifany of you goes to the forest and brings a head-load of fuel wood and sells it im the market, Allah will confer dignity on him and that is decided by beter than living with a begging bowl. It is no knowing whether anybody gives him alms or not.? * ‘Transmitted by Bukhari Sahih AI-Bukhari (Arabic-English) Vol. 2, p. 292, No. 508. * Transmitted by Bukhari Sahih 4/-Bukhari (Arabic-English), Vol 2, p. 319, no. 550. nPrecept 109: One who begs to amass wealth is actually __ amassing burning charcoal. Abu Huraira («:2%) states: The Messenger of Allah (38) has said The craving for other's wealth to add to one's own is like asking for embers. Is now up t0 him to go for it or not.' Precept 110: Begging without any justification will manifest itself on the Day of Judgement in the form of a wound on the face ofthe beggar. Abdullah bin Mas’ood («#2%) narrates the Messenger of Allah (38) admonished people who inspite of having means stretch their hand for alms They will carry a bleeding wound on their face on the Day of Judgement. On the query as to who is to be considered as a man of means, the Messenger of Allah (38) said one who possesses 50 dirhams or so much worth of gold. ** "Transmitted by Muslim (Sahih Muslim (English Trans ), Va. 2, p. 497, No. 2266. ® 50 dithams is equivalent to 175 grams of silver. * Transmitted by Abu Dawood, Tirmidhi, Nisaai & Ibne Maaja Sunan Abu Dawood (English Trans), Vol. 2, p. 426, No, 1622. and authenticated (Sahih) by Atbani in Sahih Suman Abi Dawood Lil Alban), Vol. 1, p. nil, No. 1432. 18alll dina CHAPTER XIV PRECEPTS DEALING WITH SADAQA FITR (PROPITIATORY OFFERING) Precept 111: Sadaga Fitr or Fitr Charity is obligatory. Precept 112: The object of providing Sadaga Fitris to cleanse oneself of sins committed in the state of fasting. Precept 113: Sadaga Fitr has to be given before leaving for the Ramadhan Eid prayers. Otherwise it will count as ordinary charity. Precept 114: Those who are entitled to receive Zakat are the people that deserve to be given Sadaga Fir. ’ wo ita aay wisi Ly Tone Abbas (aie) relates: The Messenger of Allah (8) has said The underlying idea in imposing ‘sadaqa fitr is two-fold, one to arrange for feeding the indigent, and secondly it propitiates for any sinister or indecent acts of persons observing fast. If it is given before the Eid prayers it amounts to sadaga fitr, and after the prayers it is treated merely ‘as charity. ' Precept 115: The quantity of Fitr charity is one ‘saa’ which is equivalent to two and a half kilograms per head. "Transmitted by Ahmed & Tone Maaja (Suman Jbne Maja (Arabic) and authenticated (@asan) by Albani in Sahih Sunan Ione Magja Lil Albani, Vol. 1, p. nil, No. 1480, 9Precept 116: Fitr charity is obligatory on every Muslim, slave or free, man or woman, minor or major. One who was fasting or not, one who possesses Nisab (minimum standard) or not. Tone Umar (2%) transmits that the Messenger of Allah (34) has prescribed one saa (2 1/2 kg) of dates or maize as Fitr charity for each Muslim, slave or free, man or woman, minor or major." Precept 117: Fitr charity may be distributed preferably in the shape of grains. Precept 118: Fitr charity should be distributed out of such commodities as are in daily use like wheat, rice, maize, date, raisin or cheese, ee Feb be fad ary EAS Ue a ae Ute ah, GS 5 ee yf ‘Abu Saeed Khudri (sci) relates: We used to distribute as Fitr charity any one of the above items in the measure of one ‘saa’ or 2 1/2 kg per head. * * One who doesnot hold fod supply for one day and night is exempt fom Fitr charity 2 Transmited by Bukhar’ & Musim (Sohih Musim (English Trans), Vol. 2, p. 463, No.2153, > Transmited by Bukhari & Muslim (Sahih Muslim (English Trans), Vol.2, p. 463, No. 2138, 80Precept 119: The time to distribute Fitr charity commences after breaking the last fast, but it can also be done a day or two before the Eid, Precept 120: The head of the family should distribute Fitr charity on behalf of all the members of his household such as wife, children and servants. Of th i 22 085 alte PWG BOTY Byobityy oe poe da Naafe (sax) transmits: Ibne Umar (uss) distributed Fitr charity on behalf of the members, young and old, ofhis household and even on behalf of my sons. Tbne Umar («:3%) distributed it among people who accepted it and it was a day or two before Eid-ul-Fitr.' "Transmitted by Bukhari (Sahih Al-Bukhari (Arabic-English), Vol. 2, p. 342, No. $7. 81Soleil) Aiwa (CHAPTER XV PRECEPTS CONCERNING SUPEREROGATORY OFFERING Precept 121: Zakat or any charity given out of earnings from unlawful means is not acceptable to Allah (3). gic, Sg any ‘Usama bin ‘Umair bin ‘Aamir (2%) transmits from his father who says: I have heard the Messenger of Allah (38) saying: Prayers without cleanliness are not accepted by Allah, similarly any charity from out of ill- ‘gotten wealth is not accepted. ! Precept 122: From lawful earnings even the least amount of charity which may not be worth more than a date is duly accepted by Allah (8). aa 25 0808S th os a le bey iy pega ih Sst pre ca adi Abu Huraira (was) states: The Messenger of Allah (3) said: Charity worth even a date is accepted by Allah provided it is from lawful earning. Allah takes it in the right hand and nurtures it for its owner (in the same way as you bring up your horse's young one) until that tiny piece of charity becomes as big as a mountain. ? " Transminted by Nisai (Sunan An-Nisaai (Arabic) and authenticated (Sahih) by Abani in Sahih Sunan An-Nisaai Lil Albani, Vol. 2, p, nil, No. 2364 2 Transmitted by Bukhari (Sahih Al-Bukhari (Arabie-English), Vol. 2, p. 281, No, 491 82Precept 123: Charity provides an occasion for special grace and bounty of Allah (32). PIU oe aul 55 5 5 i aah Ss ew bed Ob a a a se Ga Chae SU ge ob gibi dna Lad fad ab ea ot Hage 1 Ui 856 tha coal call te CoA GS) Sil JY a peta a gs yb Abu Huraira (2%) narrates this from the Messenger of Allah (38): A person was in the forest with clouds in the sky. He heard a voice telling the cloud 10 cause rain in the garden of a particular person. The clouds started moving and very soon poured out rain on a dry patch of land. That person who was following the cloud found that a man was standing in the garden and distributing water which had collected there into different furrows. The person asked the gardener his name and it was the same which he had heard in the forest. The gardener asked the person as to why he wanted to know his name. Then he related to him what all happened in the forest, somebody uttering his name and the clouds proceeding towards his garden and pouring water over there. He questioned him as to what was the secret behind it. The gardener said if You were so inquisitive, I might reveal to you that whatever grows in my garden I divide it into three parts. One part I give in charity, another part 1 keep for myself and my household And the third part Invest itn the garden. Precept 124: Charity saves us from the wrath of Allah (3%) and also from an hideous death. th be nae 05 06 Sth ps tie Ly * Transmitted by Muslim (Sahih Muslim (English Trans.), Vo. 4, p. 1537, No. 7112. 83‘Abu Saeed (ix) relates: The Messenger of Allah (3) stated: Spending in the way of Allah secretly abates the wrath of Allah, charity with kind words is an aid to long life and good deeds annul evi deeds. Precept 125: On the Day of Judgement the charity given by the faithful will furnish shade to him. Marsad bin Abdullah (sis) narrates on the authority of some of the companions of the prophet who have heard the Messenger of Allah (#8) saying that charity given by you in this world will provide shelter on the Day of Judgement.* Precept 126: Charity even if trivial ike a piece of date is worth snaking for may save you from fre. Adi bin Hatim (was relates: The Messenger of Allah (38) exhorted people to be charitable so much so that he said: May be a small ‘morsel or fraction of a date given may protect you from Fire.” Precept 127: To offer free drinking water is the most excellent charity, a te Gb te oe yb 325 G8 S "Transmitted by Baihagi (Arabic) and authenticated (Sahih) by Albani in Sahih Joome ‘As-Sagheer Lil Albani, Vo. 3, p. nil, No. 3654. * Transmited by Ahmed (Musnad Ahmed (Arabic) and authenticated (Sahih) by Albani in Mishka Lil Albami, Vol. 1, p. 601, No. 1925 > Transmitted by Bukhari Sahih Al-Buthari(Arabie-English), Vol. 2, p. 284-5, No. 498, 84Ss SOM OG ae 1 os 065 8 od 08 Bah 38 Saad bin Ibada (5) said: O Messenger of Allah (38), Saad’s mother has died, so what will be an appropriate charity for her. The ‘Messenger of Allah ($8) said: You arrange for supply of drinking water. Accordingly, Saad (427) had one well dug up newly and bequeathed it for public use and as a virtuous act for the future benefit of his mother.' Precept 128: To recommend one for charity as a fit person is also an act of virtue. ‘Abu Burda transmits from his father Abu Musa Ashari («i ‘when anyone came to the Messenger of Allah (38) asking for alms or some other assistance, he (38) desired the companions to lend their support to the petitioner for Allah will give them also recompense through his Prophet. * Precept 129: By giving in charity there is no diminution in one’s wealth. bio i edb sees Ate GEE gy a ads al Sot gong tg ie Uh ye th 95 wy Je As per Abu Huraira (vz:) the Messenger of Allah (38) said: By spending in charity, the wealth does not decrease, one who forgives receives more honour from Allah and that who adapts humility rises higher in position. ? Precept 130: It is excellent to give charity when you are in good health and also covet property. "Transmitted by Abu Dawood (Sunan Abu Dawood (English Trans.) Vol.2,p. 441, No, 1677 and authenticated (Hasan) by Alban in Sahih Sunan Abi Dawood Lil Albani, Vol 1, panil, No. 1474, 3 Transmined by Bukhari (Sahih Al-Bukhari(Arabic-English, Vol. 2, p. 294, No. 512. > Transmitted by Muslim (Sahih Muslim (English Trans), Vo. 4, p. 1369, No. 6264, 85Precept 131: You should make haste to give forth charity before the event of impending death takes place. ‘Abu Huraira (si) states a person came to the Messenger of Allah (38) and requested him to elucidate as to which kind of charity is excellent from the point of reward. The Messenger of Allah (38) referred fo that charity which is given in a healthy state and when you fear poverty as well ‘as aspire to become rich. And further do not delay in giving charity lest ‘you miss the opportunity: when the end suddenly draws near, there is no ‘good disclosing your intentions for very soon property which is your is ‘going to pass into the hands of others. ' Precept 132: From a garden or field belonging to a Muslim whosoever reaps an advantage or avails of any benefit whether a human being or a bird or animal will be termed as charity. Gey ate th ae; 08 08 th gs ge de WE BG os CsI OH OA reports that the Messenger of Allah (38) said: A Muslm who cultivates his land or plants trees and then the birds and animals or needy persons partake of the produce or fruits it amounts to charity on behalf of that farm owner. ? " ‘Transmitted by Bukhari (Sahih Al-Buthari (Arabic-English), Vol. 2, p. 286, No. 500. 2 Transmitted by Bukhari & Muslim (Sahih Al-Buthari (Arabic-Engish, Vol. 2, p- 290, No. $06. 86Precept 133: A woman out of house expenses given by her husband can set aside a portion for charity. Voy peg athe bh thts BS IS ge th os ee Soh ae yyy CT ce wel OW Bk Se pth Ly ith casi {sh gC ak al et al VS Ye ostally F ty ‘Ayesha (sii) transmits from the Messenger of Allah (3): 4 woman giving a portion from the provisions inthe house by way of charity dnd this ts agreeable alo to others, wil hove her reward. The husband and the treasurer to0 will be rewarded without curtailing the reward of the wife. ' Precept 134: After conferring charity it is unbecoming to take it back or to purchase it from the donee. PAS ‘Umar bin Khattab (42%) relates that once he gave a horse in the name of Allah to a person to ride. That person however, did not look after his mount well and so he was moved to possess it again by purchasing it from the donee and incidentally, looking to the condition of the-animal he thought he would succeed in obtaining it cheap. He went to seek the advice of the Messenger of Allah (38) and he said: Do not purchase nor recover what you have already given by way of charity, even if it is offered back to you for one dirham. When the property is handed over in charity; it is like a deal concluded - revoking it is like lapping the vomit. ? * ‘Transmined by Bukhari (Sahih Al-Bukhari (Arabic-English), Vol. 2, p. 290, No. $06, * Transmitted by Bukhari Sahih Al-Buhari (Arabic-English, Vol. 2, p. 331, No, 67. 87Precept 135: To make charity for the sake of a dead body has das youths of ne ae fate ins Joy a6 pai od Ge iby, Gey has J Ibne Abbas (si8%) relates that a person came and asked: O Messenger of Allah (38): My mother has died., IfI do some charity on her behalf will it benefit her. The Messenger of Allah (38) replied in the affirmative. He said: 1 have a garden, you be witness to my declaration that I am giving this garden in charity for my mother. ' Precept 136: A poor man can make a gift out of any charity Teceived by him to a rich person or descendant's of Hashim. Tp othe as Sh of chy ae th at ye Cay SIS G5 Hak hy Hh A Of ew Ot ‘Anas (22%) says: Some meat was brought to the Messenger of Allah ($8) and he asked as to what was it about! He was informed that Baera (freed slave) has received itas charity. The Messenger of Allah () stated that it was charity for her but for us it was in the nature of gift.” Precept 137: To speak or boast of favours conferred is reprehensible. Any references or reminders to the act of charity divests it of its innate virtue. bi Sul fC ce) yo "Transmitted by Tirmidhi (Sunon At-Tirmidhi (Arabic) and authenteated (Sahih) by Albani in Sahih Suman At-Tirmidhi Lil Albani, Vo. 1, pil, No. $37. 2 Transmitted by Abu Dawood (Sunan Abu Dawood (English Tans.) Vol. 2, p. 434, No. 1651. and authenticated (Sahih) by Albani in Sahih Sunan Abi Dawood Li! Albani, Vol. 1, peril, No. 1457 8¢Abu Zarr (ssi) transmits from the Messenger of Allah (38): On the Day of Judgement there will be three such people, Allah will not speak to, will not look at them and will not cleanse them of their sins. One, those who follow up their charity with reminders of their generosity ‘Two, who wear their apparel on the lower body hanging down below the ankle. Three, such persons as sell their goods by swearing falsely. ' Precept 138: Every act of righteousness is in the nature of charity. co ait oles ole th LL A as as ep ‘Hudhaifa al states: The Prophet (4) has declared every virtuous deed as charity. Precept 139: By giving in charity there is no diminution in one’s wealth Precept 140: Allah (88) opens the door of deprivation for that Person who begs without any reason. It is wansmited by Abi Kabsha Al-Anmari (via) that he heard the Messenger of Allah (4) saying: / testify o the accuracy of three things which you will do well to remember: ()) Aets of charity do not really decrease wealth of a person, (2) ifoppression is borne steadfastly with patience, and, 3) Once a person takes to begging, he is in far a life of privation, so wills Allah? " Transmimted by Nisaai (Sunan An-Nisaai (Arabic) and authenticated (Sahih) by Albani in Sahih Sunan An-Nisaai Lil Albani, Vo, 2, pil, No. 2404, 2 Transmitted by Muslim (Sahih Muslim (English Trans.) Vol. 1, p. 482, No.2197. * Transmied by Tirmidhi (Suman Ar-Tirmidhi (Arabic) and. authenticated (Sahih) by ‘Albani in Sahih Sunan At-Tirmidhi Lil Albani, Vol. 2, p. nil, No. 1894. 89Al pio Jaleo (CHAPTER XVI MISCELLANEOUS PRECEPTS Precept 141: When government agencies have collected the Zakat payable by you, there is no further responsibility on you. hh he shat oh po Sie MOET we IS 10,255 dr A Aalpel Ub ee HH Says Anas (<1ix): Some one asked the Messenger of Allah ® when I have handed over my Zakat to your courier, have I discharged my ‘burden? The Messenger of Allah (38) replied: Yes, you have done your duty by Allah and His Messenger and you will duly get your reward. Whoever misappropriates, the blame will be on him. ' Precept 142: Wife can allocate Zakat in respect of her own estate to poor husband. It is admissible and even praiseworthy. "Transmitted by Ahmed (Musnad Ahmed (Arabic) and authenticated (Hasan) by ‘Shaukani in Nail ul Awtaar, Vol. 4, Kitaab wz Zaha, p. 168, No.1 90Messenger of Allah (#8) in the mosque saying: Give charity even if it ‘comes to parting with your omaments. Zainab (iss) used to spend on Abdullah (s:%) and also supported some orphans. She suggested to Abdullah (3%) to ask the Messenger of Allah (8) whether it will be proper for her to give the Zakat to her husband and some orphan children who are maintained by her? Abdullah (cai) said: You have better, go yourself and inquire. So Zainab (usix) herself proceeded to seek Clarification to her query and when she reached the place, she found an Ansari woman also waiting there with an identical problem. At that ‘moment Bilal («:3:) appeared on the scene and Zainab (:2%:) mentioned to him that she wanted to know from the Messenger of Allah (3) whether it was lawful for her to pass on her Zakat to her husband, and some orphans under her tutelage. Bilal ( Transmitted by Tirmidhi, Nisaai & Tone Maaja (Sunan An-Nisaai (Arabic) and authenticated (Sahih! by Albani in Sahih Sunan An-Nisaai Lil Albani, Vol. 2. pil No. 2420, 92revulsion, to the rich person it may serve as a warning and put him to shame, to the thief perhaps he may give up his bad habit, ' Precept 145: Who is the poor that deserves to be given Zakat. says the Messenger of Allah (#8) stated: For the purpose of Zakat itis not that poor who goes round the people begging fand the desire 10 have a loaf or two of bread or a date or two takes him from door to door. But the poor that is really meant is the one who has not got that much wealth which may make him dispense with begging, but at the same time he does not venture to live by seeking charity. And he is always shy to put forward his need? Abu Huraira (w Precept 146: The Messenger of Allah (#8) assured such people who abstained from begging that they would get Paradise. A) ‘relates, the Messenger’ of Allah (#8) stated: Whoever promises to me that he will never ask for alms, Lassure him of heavenly reward. Sauban (2%) gave his word and thereafter he never approached people begging. * * Transmitted by Muslim (Sahih Muslim (English Trans.), Vol. 2, p. 490, No. 2230 2 Transmitted by Bukhari Sahih AI-Buthari (Arabic-English), Vol. 2,p. 324, No. 557 ° Transmitted by Abu Dawood (Sunan Abu Dawood (English Trans.) Vol. 2,p. 431-2, 'No. 1639 and authenticated (Sahih) by Albani in Sahth Sunan Abi Dawood Lil Albani Vol. 1, p nil, No. 1446, 93Precept 147: No member of descendants of Hashim or any slave of that tribe should be appointed as collector of Zakat. (er) ‘Abu Raafe (iis) narrates, the Messenger of Allah (#8) deputed a person from the tribe of Bani Makhzoom to collect Zakat. That person suggested to Abu Rafe (23%) to accompany him, so that he will also get some remuneration for his services. Abu Raafe (vis) said he will first find out if he can do so and accordingly when he asked the Messenger of ‘Allah (38), he was told that the servant of the tribe also belonged to the tribe and for us no charity is acceptable. ' Precept 148: A person however rich he may be if encumbered in equal measure by debts, he is not liable to Zakat. 5 00 Dh oe CG OL UE MT he oi yh 3 tue og, Vow ay clef ‘Yazeed bin Khusaifa (22%) says, he asked of Sulaiman bin Yasaar if Zakat was enforceable against a person apparently rich but otherwise in debts to the same extent. His answer was ‘No’. * * Transmitted by Abu Dawood (Sunan Abu Dawood (English Trans.), Vol 2, p. 436, No. 1646 and authenticated (Sahih) by Albani in Sahih Sunan Abi Dawood Lil Albani, Vol 1, penil, No. 1453 2 Transmited by Maalik (Mu’ata Imam Maalik English Trans. by Prof. A. Raheem- uuddin), Chapt. 176, p. 135, No. 660. 94Precept 149: Provision regarding Maal-e-Zimar, i.e., such property or wealth which is not in the hands of the owner and is not likely to be recovered. sei nb atin lode bp NS LY, at aye ay It is transmitted by Ayyub bin Abi Tameema ( connection with certain goods which were wrongfully confiscated, Umar bin Abdulaziz (wi i:e+,) wrote to the governor to return the goods to the ‘owner and to deduct the Zakat for all the years that the goods were under custody. Shortly after, the order was amended to say that Zakat could be taken only for once and not for all the years, because the goods after the seizure fell under the definition of Maal -e- Zimar. * ‘Such property or wealth which is mostly likely tobe received back like a good debt or ‘ealance with the Provident Fund et, on that Zakar has tobe paid from year to year. But such property which was not expected to return by any chance comes back; then rno need t0 pay Zakar forall the years; only one payment in the year of recovery will do * Transmitted by Maalik (u'atta Imam Maalk English Trans), Chapt. 176, p. 134, No. 659, 95OUR INVITATION IS: Do what the Messenger of Allah (3%) has commanded or has done himself or has given permission to do. It should be done whole-heartedly in the same way as he did, and we should abstain from doing what he has forbidden us to do. Allah (38) ordains: ggisl te KG Lge LSU ,e5 fp Rh Loy So take what Prophet assigns to you and deny yourselves that which he withholds from you. (59:7) Do not invent or adopt anything new in [stam other than what the Messenger of Allah (3) has asked us to do or has done it himself, By adopting anything new in Islam would be like trying to step ahead of the Messenger of Allah (#8). Allah @%) ordains: Laetosaliyisies lysis ipsa O you who believe! Put not yourself forward before Allah and His Prophet (49:1) Always obey the commands and saying of the Messenger of Allah (). Following the footsteps of others will misguide you and all your good deeds will be of no use. Allah (B¢) ordains: ples igdyeo fl, aabhs bil, sf sae O you who believe! Obey Allah, and obey the Prophet and ‘make not vain your deeds (47:33) 96