Sahih al-bukhari. English Translation and Explanatory Notes. Based on the Urdu work Faḍl al-bārī by Maulana Muhammad Ali. Part 6

Transcription

1 Sahih al-bukhari English Translation and Explanatory Notes Based on the Urdu work Faḍl al-bārī by Maulana Muhammad Ali Part 6 Ahmadiyya Anjuman Lahore Publications, U.K. 2017

2 A LAHORE AHMADIYYA PUBLICATION Part 6, First Edition online, October 2017 Earlier Parts: Parts 1, 2 and 3 published 1956, 1962, 1973 Part 4 published online, January 2016 Part 5 published online, May 2016 Copyright 2017 by Ahmadiyya Anjuman Lahore Publications, U.K. 15 Stanley Avenue, Wembley, U.K., HA0 4JQ Websites: s: aaiil.uk@gmail.com info@ahmadiyya.org This book is available on the Internet at: ISBN:

3 Preface The work Faḍl al-bārī is an Urdu translation of Ṣaḥīḥ al-bukhārī with extensive explanatory notes by Maulana Muhammad Ali. Its first volume, consisting of nearly the first half of Ṣaḥīḥ al-bukhārī, was published in The same contents had been appearing in the form of instalments, each about 100 pages long, starting in The remaining half or so was published not as instalments but in its entirety as the second volume in A newly-typeset edition of the entire Urdu work was published in 2012, again in two volumes, by the Ahmadiyya Anjuman Ishā at Islam Lahore, U.S.A. Maulana Muhammad Ali (d. 1951) had himself started an English translation of this voluminous work. He reached only as far as Book 2, ch. 21 (ḥadīth 30), and passed on the manuscript to Maulana Aftab-ud-Din Ahmad, who had served as Imām of the Woking Muslim Mission and Mosque in Surrey, England. He continued the translation till his death in 1956, completing the first three parts 1 and much of the fourth part. 2 The first three parts were then published in Lahore, successively in 1956, 1962 and In the mid-1970s Mr Iqbal Ahmad, elder son of Maulana Aftab-ud-Din Ahmad, who also had served in the Woking Muslim Mission, revised the existing, partial translation of Part 4 done by his father. This was serialised in The Light of Lahore, the organ of the Ahmadiyya Anjuman Lahore, from its issue dated June 8, 1983 to its issue dated February 8, The collection of Bukhari has, like the Holy Qur ān, been divided into 30 roughly equal parts, irrespective of subject-matter. In terms of subject-matter, it is divided into books, each book being known as a kitāb, which are of greatly varying lengths, and each book is divided into chapters, each chapter known as a bāb. 2 Up to the end of Book 13, The Two Eid Festivals. i

4 ii PREFACE Recently, Mr Nasir Ahmad, also son of Maulana Aftab-ud-Din Ahmad, and a veteran of the Ahmadiyya Anjuman Lahore in its propagation and literary work, proposed that the translation be continued. The first step was to complete the remaining translation of Part 4. This was done by me in collaboration with my respected elder, Mr Nasir Ahmad. The portion of Part 4 that was previously translated was also revised for consistency with the new translation. After that Part 5, and now Part 6, have been completed by the collaborative work of myself, Mr Nasir Ahmad, and Imam Kalamazad Mohammed of Trinidad. Nadara Khan of Trinidad assisted with the typing. In translating the text of Bukhari, we have not merely relied on Maulana Muhammad Ali s Urdu work, but also kept in view other published translations of Bukhari in English and Urdu. We have also carefully checked our translation with the original Arabic text. In the years since the publication of the first edition of Faḍl al- Bārī, a standard scheme of numbering the ḥadīth reports in Bukhari seems to have come into use. We have followed that numbering system here, instead of the ḥadīth numbering adopted in Maulana Muhammad Ali s work and which was also used in the translation of the three parts that have been previously published. However, in the numbering of the books and chapters of Bukhari, variations are to be found in different publications. 3 We have adhered to the numbering used in the first edition of Faḍl al-bārī. As with Parts 4 and 5, the translation of Part 6 is being made available only electronically and not in print. When the translation of the earlier parts has been re-formatted and made consistent with the style of Parts 4 6, and some later parts translated, we hope to publish that in printed form, Allāh willing. Zahid Aziz, Dr. October These variations are not due to any differences in the content of the work but to differences at certain points as to whether a book ends there or not, and whether a certain text is a separately numbered chapter or not. For instance, what we call Book 11 in this translation is Book 12 or 13 in other publications.

5 Contents Book 24: Zakāt Obligatory Charity... 1 Ch. 1: Zakāt enjoined; and the word of Allāh: Keep up prayer and pay the Zakāt... 1 Ch. 2: To pledge to pay the Zakāt... 4 Ch. 3: The sin of him who does not pay the Zakāt... 5 Ch. 4: Wealth on which Zakāt has been paid is not considered hoarded... 6 Ch. 5: Spending of wealth rightly... 9 Ch. 6: Giving charity for show... 9 Ch. 7: Allāh does not accept charity from wealth dishonestly earned... 9 Ch. 8: Charity from wealth honestly earned Ch. 9: Ch. 10: Ch. 11: To give charity before (the time comes when) there is no one to accept it And guard yourselves against the fire (of hell) even by a piece of date Excellence of giving of charity while one desires wealth (shaḥīḥ) and is in good health Ch. 12: Regarding the above Ch. 13: To give charity publicly Ch. 14: To give charity privately (or secretly) Ch 15: When charity is given to a wealthy one unknowingly Ch. 16: When one gives charity to one s own son unknowingly Ch. 17: Giving charity with the right hand iii

6 iv CONTENTS Ch. 18: One who orders his servant to give in charity and does not give it in person himself Ch. 19: Charity is only when one has sufficient wealth Ch. 20: To follow charity with reproach Ch. 21: One who wishes to give in charity at the earliest the same day Ch. 22: To urge (others) to give charity and recommend it Ch. 23: Give charity as much as you can afford Ch. 24: Charity expiates sin Ch. 25: Ch. 26: One who gave charity in the state of shirk (worship of others besides God) and then became a Muslim Reward of the servant when he gives charity on the instructions of his master without causing any loss Ch. 27: Reward of a woman when she gives charity or feeds (a needy person) from her husband s house without causing any loss Ch. 28: The word of Allāh: Ch. 29: Parable of one who gives in charity and a miser Ch. 30: To give charity from earning and trading Ch. 31: Ch. 32: Charity is incumbent on every Muslim. One who can find nothing (to give) should do good deeds How much Zakāt or charity (ṣadaqah) should be given and one who gives a she-goat in charity Ch. 33: Zakāt on silver Ch. 34: To receive goods as Zakāt Ch. 35: Ch. 36: Do not put together different properties nor separate what is together If goods belong to two partners, they should share the Zakāt (due on the whole) equally between them Ch. 37: Zakāt on camels Ch. 38: One whose Zakāt is a one-year-old she-camel and he does not have it... 28

7 CONTENTS v Ch. 39: Zakāt on she-goats Ch. 40: No old or defective animal should be taken as Zakāt, nor a male animal, unless the payer of charity so wishes Ch. 41: To take kid of a she-goat in Zakāt Ch. 42: Valuables should not be taken as Zakāt Ch. 43: No Zakāt on fewer than five camels Ch. 44: Zakāt of cow and oxen Ch. 45: Giving Zakāt to relatives Ch. 46: There is no Zakāt upon a Muslim for his horse Ch. 47: There is no Zakāt upon a Muslim for his slave Ch. 48: Giving of charity to orphans Ch. 49: Ch. 50: Giving of Zakāt to husband and orphans for whom one is caring The word of Allāh: (Zakāt) is for (freeing) the captives, those in debt, and in the way of Allāh Ch. 51: To avoid begging Ch. 52: One whom Allāh grants something without his asking or his being greedy: And in their wealth there was a due share for the beggar and for one who is deprived Ch. 53: One who asks people to increase his wealth Ch. 54: The word of Allāh: they do not beg of people insistingly (2:273). And what is the limit of wealth? Ch. 55: Assessing the value of dates on palm trees (for Zakāt) Ch. 56: Ch. 57: One-tenth tax ( ushr) on (produce of) land irrigated by rain or running water There is no Zakāt on (property worth) less than five wasq Ch. 58: To charge Zakāt on dates when they are being picked Ch. 59: One who sells his fruit or date trees or land or field which is liable for Zakāt or ushr (one-tenth tax) Ch. 60: Can a person buy what he has given in Zakāt?... 46

8 vi CONTENTS Ch. 61: Ch. 62: ﷺ What is mentioned about giving charity to the Prophet and his family Giving of Zakāt to the slaves (mawālī) of the wives of ﷺ the Prophet Ch. 63: When (ownership of) charity is changed Ch. 64: Ch. 65: To take Zakāt from the wealthy and give it to the needy wherever they may be Prayers (ṣalāt) of the Imām and his supplication (du ā) for the giver of Zakāt Ch. 66: Wealth which is taken out of the sea Ch. 67: In treasure-trove (ar-rikāz) one-fifth (is Zakāt) Ch. 68: Ch. 69: Ch. 70: The word of Allāh, the Most High: And those employed to administer it (9:60) To use camels taken in Zakāt and their milk for travellers The Imām marking with his own hands the camels taken in Zakāt Ch. 71: Obligation of the charity of ( Īd-ul-) Fiṭr Ch. 72: Charity of Fiṭr for a slave and other Muslims Ch. 73: A ṣā of barley (as charity of Fiṭr) Ch. 74: A ṣā of grain as charity of Fiṭr Ch. 75: A ṣā of dates as charity of Fiṭr Ch. 76: A ṣā of raisons as charity of Fiṭr Ch. 77: Charity of Fiṭr to be given before the Īd prayer Ch. 78: Charity of Fiṭr (is obligatory) on the free and the slaves Ch. 79: Īd charity is obligatory on young and old Book 25: Manāsik Rites of the Pilgrimage Ch. 1: The obligation of Ḥajj and its excellence Ch. 2: The word of Allāh: they will come to you on foot and on every lean camel... 58

9 CONTENTS vii Ch. 3: To perform Ḥajj sitting on a saddle Ch. 4: Excellence of the Ḥajj Mabrūr (accepted Ḥajj) Ch. 5: Ch. 6: Ch. 7: Ch. 8: Fixing of points (mawāqīt) for entering into Iḥrām for Ḥajj and Umrah The word of Allāh: And make provision for yourselves, the best provision being to keep one s duty (2:197) Place for entering into Iḥrām for Ḥajj or Umrah for the people of Makkah The mīqāt for the people of Madīnah and they should not enter into Iḥrām before Dhul Ḥulaifah Ch. 9: The place for entering into Iḥrām for the people of Syria.. 61 Ch. 10: The place for entering into Iḥrām for people of Najd Ch. 11: The place for entering into Iḥrām for people living within the Mīqāt (i.e., nearer to Makkah) Ch. 12: The place for entering into Iḥrām for people of Najd Ch. 13: Dhāt Irq is the place for entering into Iḥrām for the people of Iraq ( Irāq) Ch. 14: Offering of prayer at Dhul Ḥulaifah Ch. 15: Ch. 16: The setting out of the Prophet ﷺ through the way of ash- Shajarah The saying of the Prophet :ﷺ Al- Aqīq is a blessed valley Ch. 17: To wash perfume off clothes three times Ch. 18: Applying perfume when entering into Iḥrām, and what to wear in that state, and combing hair and applying oil Ch. 19: Who puts on Iḥrām after matting his hair? Ch. 20: To recite the Talbiyah near the Mosque of Dhul Ḥulaifah. 66 Ch. 21: Which clothes a person in Iḥrām should not wear? Ch. 22: Riding or sitting behind someone during Ḥajj Ch. 23: Which of clothes or sheets or waste-cloth should a person in Iḥrām wear?... 67

10 viii CONTENTS Ch. 24: Staying the night at Dhul Ḥulaifah till morning Ch. 25: To recite the Talbiyah loudly Ch. 26: The Talbiyah Ch. 27: Ch. 28: Praising Allāh and glorifying Him and proclaiming His greatness before entering into Iḥrām while mounting an animal He who enters into Iḥrām when he has mounted his shecamel Ch. 29: Entering into Iḥrām facing the Ka bah Ch. 30: Recitation of Talbiyah while descending in the stream Ch. 31: Ch. 32: Ch. 33: Ch. 34: How should a menstruating woman and one suffering from child-birth bleeding enter into Iḥrām? He who entered into the state of Iḥrām in the time of the Prophet ﷺ as the Prophet ﷺ did The word of Allāh: The months of the Pilgrimage (Ḥajj) are well known; (2:197). They ask you about the new moons. (2:189) Tamattu, Qirān and Ifrād in Ḥajj, and the cancelling of Ḥajj by one who has no sacrificial animal with him Ch. 35: One who calls Labbaika for Ḥajj by name Ch. 36: Tamattu during the time of the Prophet ﷺ Ch. 37: The word of Allāh: This is for him whose family is not present in the Sacred Mosque (2:196) Ch. 38: Taking a bath on entering Makkah Ch. 39: To enter Makkah during the day or night Ch. 40: From where to enter Makkah? Ch. 41: Which way to leave Makkah? Ch. 42: The excellence of Makkah and construction of the Ka bah Ch. 43: Excellence of the Sacred City (Ḥaram)... 87

11 Ch. 44: CONTENTS ix Inheritance of buildings in Makkah and their sale and purchase Ch. 45: Arrival of the Prophet ﷺ at Makkah Ch. 46: The word of Allāh Ch. 47: The word of Allāh Ch. 48: Cover of the Ka bah Ch. 49: Demolishing of the Ka bah Ch. 50: What has been said regarding the Black Stone Ch. 51: Closing the door of the Ka bah (from inside) and offering prayer in any of its corners as one wishes Ch. 52: Saying prayer inside the Ka bah Ch. 53: One who does not enter the Ka bah Ch. 54: Ch. 55: Ch. 56: Ch. 57: One who proclaims Allāhu Akbar at the corners of the Ka bah How (the practice of) walking briskly round the Ka bah (ramal) began The kissing of the Black Stone first of all in making the circuits (Ṭawāf ) when one comes to Makkah, and walking briskly (ramal) in the first three circuits To walk briskly (ramal) in Ḥajj and Umrah (while making circuits) Ch. 58: Kissing the Black Stone by means of a stick Ch. 59: One who kisses only the two Yamani corners of the Ka bah only Ch. 60: Kissing of the Black Stone Ch. 61: He who points towards the Black Stone when he reaches in front of it Ch. 62: To proclaim Allāhu Akbar near the Black Stone Ch. 63: Making circuits of the Ka bah when coming to Makkah before returning home, then saying two rak ahs of prayer and then proceeding to the Ṣafā Ch. 64: Women making circuits along with men

12 x CONTENTS Ch. 65: Talking during making circuits Ch. 66: Ch. 67: Seeing a string or anything disliked while making circuits and cutting if off No naked person to make circuits of the Ka bah nor an idolater to perform the Ḥajj Ch. 68: Stopping while making circuits Ch. 69: Ch. 70: Ch. 71: Ch. 72: The Prophet ﷺ made circuits and prayed two rak ahs after the seven circuits One who does not go near the Ka bah after making the first Ṭawāf nor makes circuits so much so that he goes to Arafat and returns Saying two rak ahs of the Ṭawāf outside the (Sacred) Mosque Saying two rak ahs of the Ṭawāf behind the place of Abraham Ch. 73: Making circuits after the morning and Aṣr prayers Ch. 74: An ill person making circuits on an animal Ch. 75: To give drink of water to the pilgrims Ch. 76: What has been related about the Zamzam Ch. 77: A Qārin (one who performs Ḥajj and Umrah in one Iḥrām) making circuits of the Ka bah Ch. 78: To make circuits in a state of wuḍū Ch. 79: The obligation of (going between) the Ṣafā and the Marwah, and it being made one of the signs (sha ā ir) of Allāh Ch. 80: About running (sa y) between the Ṣafā and the Marwah. 112 Ch. 81: Ch. 82: A menstruating woman can perform all the rites of the Ḥajj except making circuits of the Ka bah, and when she runs between the Ṣafā and the Marwah without wuḍū Entering into the state of Iḥrām from al-baṭḥā and other places when residents of Makkah and the pilgrims (who remained in Makkah) set out for Minā

13 Ch. 83: CONTENTS xi Where Ẓuhr prayer is to be said on the day of Tarwiyah (8th of Dhul Ḥajjah)? Ch. 84: Prayer at Minā Ch. 85: Fasting on the Day of Arafah Ch. 86: Recitation of Labbaika and Allāhu Akbar while going from Minā to Arafāt in the morning Ch. 87: To proceed at noon on the day of Arafah Ch. 88: Staying at Arafāt while riding Ch. 89: Combining of two prayers at Arafāt Ch. 90: Shortening the sermon (khuṭbah) at Arafāt Ch. 91: To make haste for staying at Arafāt Ch. 92: To stay at Arafāt Ch. 93: At what pace to start when leaving Arafāt? Ch. 94: Stopping between Arafāt and Muzdalifah Ch. 95: The Prophet ﷺ ordered calmness in returning from Arafāt and he pointed towards people with his whip Ch. 96: Combining two prayers at Muzdalifah Ch. 97: Ch. 98: Ch. 99: One who combines the two prayers but does not say the voluntary prayers One who announces the Call for prayer (Adhān) and recites the Iqāmah for each one of them One who sends the weak among his family members early (to Minā) before night falls, so that they stay at Muzdalifah, make supplications and proceed on when the moon sets Ch. 100: Saying Fajr prayer at Muzdalifah Ch. 101: When to depart from Muzdalifah Ch. 102: Reciting Labbaika and Allāhu Akbar on the morning of the day of Sacrifices, until throwing pebbles at the Jamrah and having someone ride behind (on one s mount)

14 xii CONTENTS Ch. 103: whoever profits by combining the Umrah with the Ḥajj should take whatever offering is easy to obtain. (the Qur ān, 2:196) Ch. 104: To ride sacrificial animals Ch. 105: One who takes sacrificial animals with him Ch. 106: Buying a sacrificial animal on the way (to Ḥajj) Ch. 107: Marking and garlanding a sacrificial animal at Dhul Ḥulaifah, then entering into the state of Iḥrām Ch. 108: Stringing of garlands for sacrificial camels and cows Ch. 109: Marking of sacrificial animals Ch. 110: Placing garland by own hands Ch. 111: Garlanding of she-goats Ch. 112: Garlands of wool Ch. 113: Garlanding with shoes Ch. 114: Pack-saddles of sacrificial camels Ch. 115: Buying a sacrificial animal on the way and garlanding it. 135 Ch. 116: Slaughtering (dhabḥ) a cow by a husband on behalf of his wives without them asking for it Ch. 117: Sacrificing where the Prophet ﷺ sacrificed at Minā Ch. 118: He who sacrifices (naḥara) with his own hands Ch. 119: Sacrificing camels by tying them Ch. 120: Sacrificing sacrificial camels standing Ch. 121: Nothing from the sacrifice should be given to a butcher Ch. 122: Skins of the sacrificial animals should be given in charity Ch. 123: Pack-saddles of sacrificial animals should be given in charity Ch. 124 Untitled Ch. 125: What to eat from the sacrifices and what to give in charity

15 CONTENTS xiii Ch. 126: To slaughter before shaving the head Ch. 127: Matting hair of the head when entering into the state of Iḥrām and shaving it off when leaving the Iḥrām Ch. 128: Shaving of head or trimming of hair when leaving the state of Iḥrām Ch. 129: Trimming of hair at Tamattu Ḥajj after the Umrah Ch. 130: To make circuits (Ṭawāf az-ziyārah) on the day of Sacrifices Ch. 131: Throwing pebbles after sunset, or shaving one s head before slaughtering the sacrificial animal, by mistake or in ignorance Ch. 132: Giving a verdict while riding an animal near the Jamrah. 144 Ch. 133: Delivering a khuṭbah during the days at Minā Ch. 134: May those who supply water etc. stay at Makkah during the nights at Minā? Ch. 135: Throwing of pebbles at the Jimār Ch. 136: Throwing of pebbles at the Jimār from the midst of the valley Ch. 137: Throwing of seven pebbles at the Jimār Ch. 138: One who keeps the Ka bah on his left side while throwing pebbles at the Jamrat-ul- Aqabah Ch. 139: Proclaiming Allāhu Akbar while throwing each pebble Ch. 140: He who throws pebbles at the Jamrat-ul- Aqabah and then does not stop there Ch. 141: Having thrown pebbles at the (first) two Jamrahs, to stand on soft level ground facing the Ka bah Ch. 142: To raise hands (for supplication) near the first and the middle Jamrah Ch. 143: To make supplication near the two Jamrahs Ch. 144: To apply perfume after throwing pebbles at the Jimār and shaving head, before performing Ṭawāf al-ifāḍah Ch. 145: Performing farewell circuits of the Ka bah

16 xiv CONTENTS Ch. 146: When a woman gets menstruation after making Ṭawāf al-ifāḍah Ch. 147: One who offers Aṣr prayer on the day of departure at al- Abṭaḥ (Muḥaṣṣab) Ch. 148: Al-Muḥaṣṣab (stopping there) Ch. 149: To camp at Dhī Ṭuwā before entering Makkah, and at the stony plain in Dhul Ḥulaifah when returning from Makkah Ch. 150: One who camps at Dhī Ṭuwā when returning from Makkah Ch. 151: Trading during the days of Ḥajj and doing business in the markets of the Days of Ignorance Ch. 152: To set off from al-muḥaṣṣab in the later part of night

17 Book 24: Zakāt Zakāt Obligatory Charity In the name of Allāh, the Beneficent, the Merciful Ch. 1: Zakāt enjoined; and the word of Allāh: Keep up prayer and pay the Zakāt 1 Ibn Abbās said: Abū Sufyān narrated to me, mentioning the ḥadīth of the Prophet ﷺ, and said: He (the Prophet) 1 Zakāt, i.e., to give away a fixed portion of your wealth for the poor and needy, is the second fundamental principle of Islām. The Qur ān also generally mentions it after Ṣalāt or Prayer or both together: And keep up prayer and pay the Zakāt (2:43, etc.). The word zakāt is derived from zakā, which means growth of the crop. It has been applied to the giving away of a fixed portion of wealth for the upkeep of the poor because in reality the wealth increases thereby. If we ponder over it, we will see that increase in wealth does not depend on one individual but is related to the collective effort of the whole community. Thus the purpose of paying Zakāt is to help the poor to work and earn money, which increases the wealth of the community and enables all its members to progress financially. The way Muslims generally pay Zakāt these days, it goes mostly to a few idle and indolent people who consume it while doing nothing. This does not fulfil the real purpose of Zakāt. Zakāt is a means of increasing the wealth of the community and that is the Divine reward for it in this world because the payer himself benefits from the material development of the community as a whole. Its reward in the hereafter is that, since money is what a man loves most, he indulges in many wrongful ways of acquiring it, so when he gives away a share of his wealth in obedience to the Divine command two things happen. Firstly, in his heart love for wealth is reduced and, as a consequence, love for God is increased which is the source of all good deeds. Secondly, when he acquires the habit of giving his wealth in obedience to God, it will restrain him from unjustly taking the wealth of others which is also forbidden by the command of God. Thus the paying of Zakāt leads to reward in the hereafter. 1

18 2 BOOK 24: ZAKĀT enjoins on us prayer, and Zakāt, and showing regard for ties of relationship, and moral purity Ibn Abbās reported that the Prophet ﷺ sent Mu ādh to Yaman and said: Invite them to bear witness that there is no god but Allāh and that I am the Messenger of Allāh. If they accept it, then inform them that Allāh has made obligatory for them five prayers during the day and night. If they accept it, then inform them that Allāh has made obligatory for them to pay charity (ṣadaqah) on their wealth, which is taken from their wealthy ones and given to their needy ones Abū Ayyūb reported that a man asked the Prophet ﷺ : Inform me of an act which may make me enter Paradise. Somebody asked: What is the matter with him, what is the matter with him? The Prophet ﷺ said: He wants to know; nothing is the matter with him. Serve Allāh and do not set up any partner with Him, and keep up prayer, and pay the Zakāt, and show regard for the ties of relationship Abū Hurairah reported that a Bedouin came to the Prophet ﷺ and said: Tell me of an act which if I do I will enter Paradise. He (the Prophet) said: Serve Allāh and do not set up any partner with Him, and keep up the prescribed prayer, and pay the obligatory Zakāt, and keep fast in the month of Ramaḍān. The Bedouin said: 2 Imām Bukhārī has started the Book on Zakāt with a verse of the Qur ān, as all commandments are based on the Qur ān while their details are found in the Ḥadīth. Here a portion of a report about Zakāt by Ibn Abbās has been mentioned which occurs in h. 7. But there the word zakāt is not found and it says: He (i.e., the Prophet) enjoins on us prayer, and (speaking the) truth, and moral purity, and regard for ties of relationship. Here the commandments regarding prayer, Zakāt, ties of relationship and moral purity have been mentioned. 3 This is a gradual process of inviting to Islām, which is the right way of preaching. First, people were enjoined to believe in the Oneness of God and the Messengership of Muḥammad, then Prayer, followed by Zakāt. The definition of Zakāt mentioned at the end states its real objective: to take from the wealthy and give to the needy. In this way both sections of society become active partners in economic progress, and thus a source of strength for the entire community.

19 Book 24: Zakāt H By Him in Whose Hand is my life, I shall not add to this. When he left, the Prophet ﷺ said: Whoever likes to see an inhabitant of Paradise, let him see this (person) Ibn Abbās said that a delegation of the tribe of Abdul Qais came to the Prophet ﷺ and said: O Messenger of Allāh, we are from the tribe of Rabī ah and the unbelievers of the tribe of Muḍar stand between us and you, so we cannot come to you except during the sacred months. So order us to do things which we may carry out and also invite to them our people whom we have left behind. He (the Prophet) said: I order you to do four things and forbid you four things. Believe in Allāh and bear witness that there is no god but Allāh and he clenched his hand like this and keep up prayer and pay the Zakāt, and give (in Allāh s way) onefifth of what you acquire in war. And I forbid you to use dubbā, ḥantam, naqīr and muzaffat , 1400 Abū Hurairah reported: When the Messenger of Allāh ﷺ died and Abū Bakr became the Caliph, some from among the Arabs became disbelievers. Umar said (to him): How are you going to fight with the people, whereas the Messenger of Allāh ﷺ 4 The statement I shall not add to this implies also I shall not detract from this because when one side is mentioned the other side is generally also implied. That is why in Ṣaḥīḥ Muslim in the same report the words I shall not detract have been added. The Holy Prophet s saying that he is an inhabitant of Paradise means that a person who is so committed and enthusiastic as to act on these commandments with full understanding shows signs of one who earns Paradise. As to the question that several other commandments have not been mentioned, we can reasonably presume that such a dedicated person will not refuse to act upon any commandment of Allāh or His Messenger which will come to him. It is meant that entry into Paradise is dependent on the inner state of a person and he who meets Allāh after obeying Him with a sincere and true heart will not be deprived of Paradise. 5 This is a repetition of h. 53 in brief. The four things in the closing words are names of utensils used for preparing alcoholic drinks, being respectively: vessels made of gourd, green jars, troughs of hollowed palm-trunk, and vessels smeared with pitch. In h. 53, fasting in Ramaḍān has also been mentioned which is missing here as well as in the repetition of h. 53 in h. 523.

20 4 BOOK 24: ZAKĀT said: I have been commanded to fight with people until they say that there is no god but Allāh, so whoever affirms it he will save his property and his life from me, except if there is some duty upon him (to fulfil), and he shall be accountable before Allāh. (1400) So he (Abū Bakr) said: By Allāh! I shall fight with him who differentiates between prayer and Zakāt, because Zakāt is a charge over wealth. By Allāh! if they withhold from me even a kid of a she-goat which they used to give to the Messenger of Allāh ﷺ, I shall fight them for their withholding (of it). Umar said: By Allāh! The fact was that Allāh had opened Abū Bakr s heart (in understanding), so I realised that it was right. 6 Ch. 2: To pledge to pay the Zakāt But if they repent and keep up prayer and give the due charity, they are your brethren in faith. (The Qur ān, 9:11) 7 6 The words attributed to the Holy Prophet in this report have already occurred in h. 25 and h. 392, and have been fully discussed in the footnotes under those reports. It has been shown in those footnotes that this refers to ceasing to fight those people against whom fighting had already been undertaken by the Muslims according to the verse of the Qur ān: And fight in the way of Allāh against those who fight against you (2:190). If they should become Muslims, then fighting with them should be stopped. As regards the waging of war by Abū Bakr against the people who refused to pay Zakāt on the death of the Holy Prophet, it was because this was a movement against paying tax to the government. Zakāt was a government tax levied on Muslims, just as jizyah was a tax on non-muslims. Refusal by a community to pay government taxes is rebellion, and there is no option but to fight it. However, the words of Abū Bakr to fight against the one who differentiates between prayer and Zakāt have given rise to a misconception that fighting must also be undertaken against those who do not say prayers. There is no evidence in the law or in the history of Islām that the Holy Prophet ever gave any such order or taken any such action, or that any of the Righteous Caliphs had done so. The statement only means that if people who believe in prayer, that is, they are Muslims, but do not accept the commandment to pay Zakāt and thus do not pay this tax to the government, he will fight them to take what is due from them. This is what happened at that time. To differentiate (farraqa) means to accept one belief but not the other. 7 This verse refers to those who were already fighting against the Muslims. Muslims are told that if such people embrace Islām then Muslims must stop fighting them as they are now their brothers, and should forgive their previous animosities.

21 Book 24: Zakāt H Jarīr ibn Abdullāh reported (see h. 57). 8 Ch. 3: The sin of him who does not pay the Zakāt And the word of Allāh: And those who hoard up gold and silver and do not spend it in Allāh s way so taste what you used to hoard. (The Qur ān, 9:34 35) Abū Hurairah reported that the Prophet ﷺ said: (On the Day of Judgment) camels healthier than before will come upon their owner if he has not paid the due (Zakāt) for them and trample him under their feet; and she-goats healthier than before will come upon their owner if he has not paid the due (Zakāt) for them and tread upon him with their hooves and gore him with their horns. And he (the Prophet further) said: And among their rights is that they 8 The words here are those of h. 57, i.e., that Jarīr took a pledge (bai at) with the Holy Prophet to keep up prayer, give Zakāt, and do good to every Muslim. 9 In these verses, those people are mentioned who amass wealth and do not spend it in the way of Allāh; that is, they do not pay the Zakāt which is obligatory. So as a punishment, on the Day of Judgment their foreheads etc. will be branded with that same wealth. Imām Bukhārī has quoted this verse here to show that the punishment for people who refuse to pay the Zakāt is of the same form in the Ḥadīth as it is in this verse of the Qur ān. There is no doubt that punishment for any evil act is in accordance with the nature of the act and bears resemblance to it. But as the punishment spoken of is spiritual, it is mentioned in the same terms as the evil in order only to show the similarity. Also, it cannot be that a person who amasses wealth in the form of cash or in bank accounts, instead of as gold and silver, will escape God s punishment. The real purpose is to show that as the wealth was amassed to satisfy his physical desires and earn worldly glory, the same wealth will become the source of his humiliation and suffering. Further on in h it is mentioned that the same wealth will become like a snake around his neck, as the Qur ān says: They shall have a collar of their miserliness on their necks on the day of Resurrection (3:180). The real purpose is to mention the punishment, the nature of which in the life after death is known only to Allāh. Similarly, in this ḥadīth various punishments are described in words related to the sin. Camels and goats will not be physically resurrected on the Day of Judgment. These have been mentioned as symbolic of the punishment.

22 6 BOOK 24: ZAKĀT should be milked near the water. 10 And he (the Prophet further) said: Let not anyone from among you come to me carrying a sheep over his neck, while she would be complaining, and say: O Muḥammad (save me)! for I will say: I can do nothing for you. I had conveyed to you the message. 11 Nor let anyone from among you come to me carrying a camel on his neck that would be grunting, and say: O Muḥammad (save me)! for I will say: I can do nothing for you. I had conveyed to you the message Abū Hurairah reported that the Messenger of Allāh ﷺ said: To Whomever Allāh gives wealth and he does not pay Zakāt on it, that wealth on the Day of Judgment will be like a bald snake on whose eyes will be two black spots. On the Day of Judgment it will be around his neck and it will hold the two corners of his mouth and say: I am your wealth, I am your treasure. Then he recited: And those who are miserly in spending what Allah has granted them out of His grace should not think that it is good for them. Rather, it is evil for them. They shall have a collar of their miserliness on their necks on the day of Resurrection (3:180). Ch. 4: Wealth on which Zakāt has been paid is not considered hoarded In some reports the following words occur: Certainly in (your) wealth there are other dues in addition to Zakāt. One example is to milk a cow at the pasture. Because water is available at such places, travellers take a break there, and milk can be given away to the needy among them. This shows how strongly the Holy Prophet felt about the need to relieve every kind of human suffering. 11 People who neglect doing good deeds because they think they can depend entirely on the intercession of the Holy Prophet on the day of Judgment should seriously ponder over his words in this ḥadīth. 12 The word kanz means amassing or hoarding wealth. It occurs in the Qur ān: Those who hoard up gold and silver (9:34), and the hoarders have been warned about the punishment for them in the Hereafter. The heading means that when Zakāt has been paid on wealth, it no longer is regarded as kanz or hoarded. The verse itself says: and they do not spend it in Allāh s way (9:34), where spending in the way of Allāh means paying Zakāt out of it.

23 Book 24: Zakāt H As the Prophet ﷺ said: On anything less than five auqiyah there is no Zakāt Khālid ibn Aslam reported: We went out with Abdullāh ibn Umar, and a Bedouin said: Explain to me the word of Allāh: And those who hoard up gold and silver and do not spend it in Allāh s way. Ibn Umar said: Anyone who hoarded wealth and did not pay Zakāt on it, woe to him! This was before the command of Zakāt had been revealed; when that was revealed, Allāh purified the wealth through it Abū Sa īd reported that the Prophet ﷺ said: On anything less than five auqiyah there is no Zakāt, on camels fewer than five there is no Zakāt, and on anything less than five wasq there is no Zakāt Zaid ibn Wahb reported: I passed by ar-rabadhah 15 and chanced to meet Abū Dharr. 16 I asked him: Why have you settled here? He said: I was in Syria and I had a difference with 13 Ibn Umar, commenting on 9:34 of the Qur ān, said that this commandment was revealed before Zakāt was promulgated and he has understood it as meaning the spending of all the wealth one has accumulated. Then he added that when the commandment of Zakāt was revealed, it declared that wealth was purified after Zakāt was paid on it. In other words, the accumulation of wealth is allowed subject to the condition that Zakāt is paid out of it. However, chapter 9 of the Qur ān was revealed in 9 A.H. and Zakāt was made obligatory long before it. It is possible that full details about Zakāt were given afterwards, but that cannot be called the time when Zakāt was promulgated. That, however, is a separate discussion. 14 One auqiyah is 40 dirhams (said to be about 128 grams). Its plural, used in this ḥadīth, is awāq (and this is for reckoning Zakāt on silver). One wasq is 60 ṣā (one ṣā said to be about 3 kgs). Its plural, used in this ḥadīth, is ausuq (and this is for grain). Anyone who has less wealth than this does not have to pay Zakāt. 15 Ar-Rabadhah was a village at a distance of three days journey from Madīnah. 16 Abū Dharr was a Companion of the Holy Prophet with an ascetic bent of mind. His view was that the keeping of any wealth was a sin, and it should all be given in the way of Allāh as charity. On this point he differed with all the other Companions.

24 8 BOOK 24: ZAKĀT Mu āwiya 17 as to people who were hoarding gold and silver and not spending it in the way of Allāh. Mu āwiya said: This (i.e., 9:34) has been revealed about the People of the Book. I said: It is about us as well as them. So there was a discussion between Mu āwiya and me about it. He wrote to (the Caliph) Uthmān, complaining about me. Uthmān then wrote to me to come to Madīnah. I came and people started asking me (about my stay) so much as if they had not seen me before. I mentioned this to Uthmān and he said to me: If you wish you can go elsewhere to live and be near. That is why I am living at this place. And even if a black African had been made leader over me I would listen (to him) and obey Abul- Alā ibn ash-shikhkhīr reported that al-aḥnaf ibn Qais told him: I was sitting among a group of Quraish when a man came, who had very rough hair, clothes and appearance. He stood by them and greeted them. Then he said: Inform those who hoard wealth that (in the Hereafter) there will be a stone which will be heated in the fire of Hell and then placed on the nipples of their breasts till it pierces through the bones of their shoulders, and it will be put on the bones of their shoulders till it pierces through their nipples and it will be moving from one side to the other. Then he went and sat near a pillar and I followed him and sat besides him. I did not know who he was. I said to him: I think the group did not like what you said. He replied: They do not know anything. (1408) My friend said this to me. I said: Who do you mean by your friend? He said: The Prophet ﷺ said: O Abū Dharr! Do 17 At that time Mu āwiya was Governor of Syria appointed by the Caliph Uthmān. 18 In regard to Ijtihād, or exercise of personal judgment and reasoning, the Companions enjoyed such complete freedom that in the matter of the accumulation of wealth, Abū Dharr held one view and all other Companions held the opposite view. But no one condemned Abū Dharr for holding such an extreme view. Today, anyone who differs with the majority view is declared as doomed to Hell. In this case, as far as is known, one Companion is opposing all other Companions, but no stricture or edict is passed against him. However, as his extreme view was spreading dissension, Uthmān advised him privately to live away from people but nearby, and he agreed to the suggestion.

25 Book 24: Zakāt H you see the Mount of Uḥud? So I started looking towards the sun to see how much time of the day was left as I thought that the Messenger of Allāh ﷺ wanted to send me to do something he required. I said: Yes. He (the Prophet) then said: I do not like that I should have gold as much as the Mount of Uḥud but that I would distribute it all except three dinārs. 19 And these people do not know anything and hoard worldly wealth. And by Allāh! I will not ask them anything about this world nor anything relating to religion until I meet my Lord. Ch. 5: Spending of wealth rightly 1409 Ibn Mas ūd reported (see h. 73). Ch. 6: Giving charity for show Because of the word of Allāh: O you who believe, do not make your charity worthless by reproach and injury, like him who spends his wealth to be seen by people and does not believe in Allāh and the Last Day. So his parable is as the parable of a smooth rock with earth upon it, then heavy rain (wābil-un) falls upon it, so it leaves it bare (ṣald-an)! They are not able to gain anything of what they earn. And Allāh does not guide the disbelieving people (2:264). And Ibn Abbās said: Ṣald-an means there is nothing on it. And Ikrimah said: Wābil-un means heavy rain, and aṭ-ṭall-un means dew. Ch. 7: Allāh does not accept charity from wealth dishonestly earned and only accepts charity from wealth earned by lawful means 19 The error made by Abū Dharr was to believe that every Muslim could reach the high standard on which the Holy Prophet or his great Companions were established. To spend all wealth in the way of Allāh is the highest degree of charity but to keep wealth after paying due Zakāt on it is not a sin.

26 10 BOOK 24: ZAKĀT Because of the word of Allāh: A kind word with forgiveness is better than charity followed by injury. And Allāh is Self-sufficient, Forbearing (2:263). Ch. 8: Charity from wealth honestly earned Because of the word of Allāh: Allāh will blot out usury, and He causes charity to prosper. And Allāh does not love any ungrateful sinner. Those who believe and do good deeds and keep up prayer and give the Zakāt their reward is with their Lord; and they have no fear, nor shall they grieve (2:276 77) Abū Hurairah reported that the Messenger of Allāh ﷺ said: Whoever gives charity even to the extent of one date out of wealth earned honestly for Allāh only accepts charity earned honestly and Allāh accepts it with His right hand and then increases it for its giver just as anyone of you who brings up a calf till it becomes (big in size) like a mountain. Ch. 9: To give charity before (the time comes when) there is no one to accept it 1411 Ḥārithah ibn Wahb reported: I heard the Prophet ﷺ saying: Give charity because a time will come on you when a man will go about with charity and he will find no one to accept it. Someone will say: If you had come with charity yesterday I would have accepted it, but today I do not need it Abū Hurairah reported that the Prophet ﷺ said: The (promised) hour will not come till you will have abundance of 20 As is evident from h this prophecy was made at a time when Muslims were going through very difficult times. During the reign of Umar, and afterwards, because of the extension of the Muslim state, immense wealth came to Madīnah, which was beyond the imagination of the Arabs. It was not concentrated in the hands of a few individuals but the whole Muslim nation benefitted from the affluence. The prophecy intends to convey that Muslims will not only get immense wealth but even the poorest of them will also benefit from it.

27 Book 24: Zakāt H wealth as if it were flowing (like water). A wealthy one will become worried as to who will accept his charity and at that time he will offer it and to whomsoever he will present it he will say: I do not need it Adiyy ibn Ḥātim reported: I was with the Messenger of Allāh ﷺ and two men came to him. One of them complained about his poverty and the other complained about insecurity (during travelling) on the highways. The Messenger of Allāh ﷺ said: As to insecurity on the highways, you will shortly see a time when a caravan will leave Makkah without any guard. And as to poverty, the (promised) hour will not come until one of you will go around with his charity but will not find anyone to accept it. Then one of you will stand before Allāh and there will be no veil between him and Allāh, nor an interpreter to interpret for him. Then Allāh will say to him: Had I not given you wealth? He will say: Certainly. Then Allāh will say: Did I not send a Messenger to you? He will say: Certainly. Then he will look to his right and he will see nothing but fire, and then he will look to his left see nothing but fire. So every one of you should guard himself against the fire even by (giving in charity) a piece of date. And if you do not find even that, then (at least say) a good word Abū Mūsā reported from the Prophet ﷺ that he said: A time will come over the people when a man will walk around with gold as charity but will not find anyone to accept it. And one man will be seen followed by forty women seeking his protection because of scarcity of men and abundance of women Here even speaking a good and kind word to someone has been regarded as a charity (ṣadaqah), thus broadening the concept of charity. To see nothing but fire is an indication that the person is extremely miserly. Let alone the punishment in the hereafter, in this world also when a nation is miserly in spending on good works it sees nothing but disappointment and failure all around it. The condition of Muslims today is that they are suffering punishment for not sacrificing wealth in the way of Allāh. They are facing rejection from all directions and failure all around. 22 The preponderance of women in the population generally happens during wars when men are killed in great numbers. The prophecy about the abudance of women

28 12 BOOK 24: ZAKĀT Ch. 10: And guard yourselves against the fire (of hell) even by a piece of date And with a little charity: And the parable of those who spend their wealth to seek Allah s pleasure and for the strengthening of their souls is as the parable of a garden on elevated ground (2:265) to the word of Allāh: he has in it all kinds of fruits (2:266) Abū Mas ūd reported: When the verse of charity was revealed, at that time they used to work as porters. A man came and donated a great quantity of goods in charity. They (the hypocrites) said: He is doing it for show. A man came and gave one ṣā in charity. They said: Allāh does not need this (small amount of) one ṣā. So this was revealed: Those who taunt the free-givers of charity among the believers as well as those who cannot find anything to give but with hard labour (9:79) Abū Mas ūd al-anṣārī reported: When the Messenger of Allāh ﷺ used to command us to give charity, one of us would go to the market and work as a porter and would earn one mudd (and give charity out of it). And today some of them own one hundred thousand Adiyy ibn Ḥātim reported (see h. 1413) Ā ishah reported: A woman came with her two daughters and asked for some charity. I did not have anything except a date, indicates that Muslims will have to face wars, and the increase in wealth predicts their victory. 23 The rest of this verse is as follows: they scoff at them. Allah will pay them back their mockery; and for them is a painful punishment. 24 Mudd is a weight equal to about 700 grams. Muslims were so enthusiastic for the cause of religion that when they were commanded to give in charity and this was for the service of the faith they would not hesitate to do even the lowly work of lifting loads in the market to earn and give in charity. 25 The last portion of h occurs here in these words: Guard yourselves against the fire even by (giving in charity) a piece of date.

29 Book 24: Zakāt H so I gave it to her. She divided it among her two daughters and did not eat of it herself. Then she got up and left. The Prophet ﷺ came to us and I informed him about it. He said: Anyone who is tried because of daughters, it will act as a shield for him against the fire (of hell). 26 Ch. 11: Excellence of giving of charity while one desires wealth (shaḥīḥ) 27 and is in good health Because of the word of Allāh: And spend out of what We have given you before death comes to one of you (63:10). And His word: O you who believe, spend out of what We have given you before the day comes in which there is no bargaining, nor friendship, nor intercession (2:254) Abū Hurairah reported: A man came to the Prophet ﷺ and asked: O Messenger of Allāh, Which charity is more rewarding? He (the Prophet) said: That you give charity when you are healthy, desiring of wealth (through greed and miserliness), afraid of poverty and hope to be wealthy, and that you do not delay it until 26 The Holy Prophet Muhammad was the ruler of the country, the spiritual teacher, and prophet. Yet he had nothing in his home but a date. It is taught here that if someone can only give a meagre amount in charity he should give even that much, without feeling embarrassed. This ḥadīth also shows that to bring up daughters and to educate them are highly commendable and worthy tasks, and if somebody faces difficulties while bringing them up, these should be accepted cheerfully, because bearing hardship for their sake will save one from the punishment of the fire in the hereafter. The Holy Prophet has enjoined Muslims to honour women. They hold the position of mother, wife and daughter. Service to the mother is mentioned by him in the words: Paradise lies at the feet of mothers ; regarding good treatment of the wife he said: The best of you is he who treats his wife the best (Ibn Majah, book: Marriage, ḥadīth 1977, 1978); and for bearing difficulties and hardship in bringing up a daughter, he said it saves that parent from the punishment of the fire. 27 The word shaḥīḥ is from shaḥḥ which means miserliness combined with greed. Thus shaḥīḥ is one who desires to earn wealth but his own requirements are so much that he is disinclined to spend anything in the way of Allāh.