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‫حيِم‬ ِ ‫ل ٱلّر ۡحَم ٰـ‬

ِ ‫ن ٱلّر‬ ِ ‫ِب ۡسِم ٱ‬

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ZAKAAH
In the light of Qur’an and Sunnah

Author: Maulavi: P. Zainul Abidheen Ulavi (PJ)


President,
Tamil Nadu Thowheed Jamaath (TNTJ)

Translated By: Brother: A. Mohammed Ghani


Zakaah: In the light of Qur’an and Sunnah

Preface of the Publisher

The issue of whether to pay Zakaah for the goods (or wealth) for which Zakaah has previously been
paid is going on for several years.

Thowheed Jamaath affirms that Zakaah is not due on goods (or wealth) for which Zakaah has
previously been paid. But, due to lack of presenting written evidence in front of people, it paved way for
some to preach (?) this in wrong sense.

Some criticize that we totally neglect paying Zakaah. And some others preach that we insist people
to pay Zakaah only once during their lifetime.

Hence, what is the stand on paying Zakaah for goods for which Zakaah has previously been paid?
And what is the stand of Thowheed Jamaath?

Since a long time, people requested us to present in written form, our stand on the evidences and
arguments of people who insist in paying Zakaah for goods (or wealth) for which Zakaah has previously
been paid.

We publish this book as a means of satisfying their request.

This book is not intended to explain the obligation - Zakaah entirely. Rather, it only focuses in detail,
a single issue: “Should Zakaah be paid for goods (or wealth) for which Zakaah has previously been
paid?”

We request the readers not to be biased and be impartial to understand the truth.

We also extend our sincere thanks to P. Zainul Abidheen (a. PJ), S.S.U. Saifullah Haja, M.S.
Sulaiman, S. Kaleel Rasool, P. Anwer Basha, P.M. Muhammad Ali Rahmani, S.A. Basheer Ahamed
Umari, Yousuf Faizi, S. Rahmathullah, Fakir Muhammad Althafi, A. Syed Ibrahim, M.M. Saifullah and
S.M. Abbas.

Nabeela Publication

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Zakaah: In the light of Qur’an and Sunnah

Preface of English Translator

Since English is a universal language, understood by majority of the population, I decided to translate
Thowheed articles (originally published by Thowheed Jamaath in Tamil), Alhamdhulillah! Insha Allah,
this would also serve as a shield against the fake criticism of people in contrary belief.

The main intention behind such effort is to spread the message of Islam in its purest form, Insha
Allah.

Most importantly the concept of following only Quran and Hadhees itself is corrupted by people
insisting to follow Salafs (Predecessors). And such corruption is extremely dangerous.

As per strong Islamic belief, Wahi or the Divine Guidance from Allah Subahana thala itself is self
sufficient and complete. Hence, selecting such third way is clear Bid’ah and would mean as if Allah’s
divine guidance has flaws. This is as a result of comparing Word of Allah to Human words. As a Muslim,
we are bound not to compare Allah’s word with that of Human words. Of course, only Allah knows the
best!

(A. Mohammed Ghani)

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Zakaah: In the light of Qur’an and Sunnah

Index

1.0 Introduction
Should Zakaah be paid for Wealth on which Zakaah has previously been paid?....................06

1.1 Zakaah is only intended for purifying Wealth………………………………………………………… 11


1.1.1 What is the Apprehension involved?.............................................................................. 13
1.1.2 Impurity of People or Wealth?..................................................................................... 14
1.1.3 Will it purify People?................................................................................................... 14
1.1.4 Why is Zakaah Obligatory for Inherited Assert?...................................................... 15

2.0 Unacceptable Evidences……………………………………………………………………… 16


2.1 Orphans’ Wealth……………………………………………………………………… 17
2.1.1 Misconception……………………………………………………………………… 17
2.1.2 Grade of the Narrations…………………………………………………………….. 17
2.1.2.1 Narration-1……………………………………………………………………….. 17
2.1.2.1.1 Scandals pertaining to Al-Muthannaa Ibn as-Sabaah………………………….. 18
2.1.2.2 Narration-2……………………………………………………………………….. 19
2.1.2.2.1 Scandals pertaining to Mindhal……………………………………………….... 19
2.1.2.2.2 Scandals pertaining to ‘Ubayd Ibn Is’haaq…………………………………….. 19
2.1.2.3 Narration-3……………………………………………………………………….. 20
2.1.2.4 Narration-4……………………………………………………………………….. 21
2.1.3 Hadhees doesn’t imply “Yearly” ………………………………………………….. 22
2.1.4 Injustice to Orphan………………………………………………………………… 22
2.2 Narration citing Zakaah paid in advance…………………………………………….. 23
2.2.1 Grade of the Narrations…………………………………………………………….. 24
2.2.1.1 Narration-1……………………………………………………………………….. 24
2.2.1.2 Narration-2……………………………………………………………………….. 25
2.2.1.3 Narration-3………………………………………………………………………... 25
2.2.1.4 Narration-4………………………………………………………………………... 25
2.2.1.5 Narration-5………………………………………………………………………... 26
2.2.1.6 Narration-6………………………………………………………………………... 26
2.2.1.7 Narration-7………………………………………………………………………... 27
2.2.2 Contrary to the Authentic Narration………………………………………………... 28
2.2.3 Can Zakaah be collected in advance? ……………………………………………... 29
2.3 Zakaah not obliged until a year passes on it………………………………………….. 30
2.3.1 Every Year……………………………………………………………………………... 32
2.3.1.1 Narration of Al-Bayhaqee…………………………………………………………… 32
2.3.1.2 Narration of Thabarani………………………………………………………………. 33
2.3.1.3 Narration of Abu Dawud…………………………………………………………….. 34
2.3.1.4 Narration of Abu Dawud also has two deficiencies………………………………. 34
2.4 Abu Bakr (May Allah be pleased with Him)’s Rule…………………………………... 35
2.5 Zakaah for Cattle……………………………………………………………………… 37

3.0 COMPANIONS- Should one follow their Guidance? ………………………………………… 38


3.1 Hajj-at-Tamattu'………………………………………………………………………… 41
3.2 Bathing (Ghusl)………………………………………………………………………… 42
3.3 Rubbing hands and feet with dust (Tayammum) …………………………………….. 43
3.4 Plague…………………………………………………………………………………... 43
3.5 Asking Permission………………………………………………………………………… 44
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Zakaah: In the light of Qur’an and Sunnah

3.6 Death of Apostle of Allah…………………………………………………………………. 44


3.7 Three Divorces - Muttalaq………………………………………………………………… 45

5
Zakaah: In the light of Qur’an and Sunnah

1.0 Introduction
Should Zakaah be paid for Wealth on which Zakaah has previously been paid?

Majority of the Islamic Scholars proclaim that Zakaah is required annually on all accumulated wealth
above the nisaab on which a year has passed.

For instance, if a Muslim has a wealth of about Rs. 100,000, he is obliged to pay 2.5% of it as
Zakaah. In the Consecutive year, 2.5% of the remaining 97500 is directed. This is the practice of Majority
of the Scholars.

In this affair, we differ.

If one owns Rs. 100, 000; Rs.25, 00 of this should be paid as Zakaah. After this, Zakaah is not
obligatory on this wealth (for which Zakaah is previously paid). Zakaah should be paid only for the
excess amount obtained apart from this sum of money.

For example, if one acquires another sum of Rs. 100,000 (apart wealth on which Zakaah has
previously been paid), it is sufficient if Zakaah is paid on the additional sum acquired, for which it is
obligatory. Our decision is that Zakaah is not required for wealth on which Zakaah has previously been
paid.

Similarly only 2.5 Souverign (2.5%) of the Zakaah is obligatory for 100 Souverign of Gold. An
additional acquirement of 50 Souverign would mandate Zakaah of 1.25 Souverign (2.5% of 50 Souverign
and not of 147.5 Souverign). Zakaah is not applicable for 97.5 Souverign for which Zakaah is already
been paid.

Awaiting the completion of one year to mandate Zakaah is not required. 2.5% Zakaah is obligatory
on the leftover wealth (excluding monthly expenses), if one obtains Rs. 100,000 every month.

Zakaah becomes obligatory on possession of minimum 11 Souverigns of Gold or its equivalent; the
threshold for Zakaah becoming mandatory.

(Few Scholars emphasize that 624 Grams of Silver or its equivalent is the threshold for Zakaah
becoming obligatory. We are in the process of analyzing this.)

Similarly, if one earns daily, he should give Zakaah on the leftovers of the day. If one’s income is
monthly, it should be done at the end of the month and similarly for yearly income.

What is the motive of this Decision?

There are few Hadhees stating Zakaah be paid for wealth on which Zakaah has previously been paid.
There are also few Hadhees indicating Zakaah every year for which Zakaah has previously been paid.

It would be a fair decision, if these Narrations are Authentic. But, all these Narrations are Un-
Authenticated. They are either fabricated or are Da’eef.

The detail discussion includes these Narrations and defines the aspect in which they are Da’eef. There
are evidences for:
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Zakaah: In the light of Qur’an and Sunnah

 The state in which Zakaah is Obligatory.


 How much to be given out.
 Whom all it should be given.

But, there are no acceptable proofs for paying Zakaah for goods for which Zakaah is previously paid.
When there is no acceptable Evidence, how do we interpret the Obligation of Zakaah?

In General, if some Duties are ordained without time-bound, it refers to do once.

Everything from Spiritual Worship to Worldly Trade is interpreted in similar manner, which is the
right way of interpreting too. In case of Salah, there is direct command to pray 5 times daily. Hence we
understand that performing Salah, 5 times a day, day after day is obligatory.

If in Quran or Sunnah, it is only commanded “to perform Salah” and when there are no indications on
the frequency, it would not be interpreted as 5 times a day; neither would it be interpreted as once in
month nor year. At the same time if this kind of interpretation is made, would give rise to questions
something like “based on which proof was this inferred?”

In case of Fasting (Sawm), there are obvious commands to fast throughout the month of Ramadhan.
Ramadhan being the name of a specific month and which iterates again and again year after year;
simplifies our decision making that fasting is to be performed every year, year after year.

But in case if in Quran and Sunnah it is commanded only “to fast” without specifying day or month,
how will this be inferred?

It will be inferred as only “Once in lifetime”. There would be no contrary questions for this inference.

Unlike this, if it is concluded to fast Weekly or Monthly or one month in a year, or one week in a
year, obvious questions on the “time limit” set would arise; which would leave us unvoiced.

Hajj can be considered as a relevant example:

The Book of Pilgrimage (Kitab Al-Hajj)

Muslim:: Book 7 : Hadith 3095

Abu Huraira (Allah be pleased with him) reported: Allah's Messenger (May peace be upon him)
addressed us and said: O people, Allah has made Hajj obligatory for you; so perform Hajj. Thereupon a
person said: Messenger of Allah, (is it to be performed) every year? He (the Holy Prophet) kept quiet, and
he repeated (these words) thrice, whereupon Allah's Messenger (May peace be upon him) said: If I were
to say" Yes," it would become obligatory (for you to perform it every year) and you would not be able to
do it. Then he said: Leave me with what I have left to you, for those who were before you were destroyed
because of excessive questioning, and their opposition to their apostles. So when I command you to do
anything, do it as much as it lies in your power and when I forbid you to do anything, then abandon it.

When, Allah’s Apostle (Peace Be Upon Him) specified the obligation of Hajj, a Companion
questioned him “is it every year?” thereupon Allah’s Apostle, expressed Anger: explained that once in
lifetime.

The Companion questioned this because Hajj month iterates year after year, and people gather every
year. Even then, Allah’s Apostle (Peace Be Upon Him) clarified that it should not be inferred like that.
7
Zakaah: In the light of Qur’an and Sunnah

We understand that if something is commanded without setting Time Limit, it should be performed
only once.

Suppose A is commanded to “give Rs. 1000 to B”. Both of them, A and B would understand “to give
it only once”

With respect to the command cited above, if B asks A for Rs.1000 every year, will A give?
Definitely he won’t.

Command on Zakaah is also on the same ground.

People in contrary principle frequently questions us to show “Proof for giving Zakaah only once”.

If the meaning of a word is evident, is it intellectual to ask for evidence? They hesitate to understand
this.

Assume that A tells B that I will give you Rs. 1000 and as per that A gives Rs 1000 as well. B comes
back again next year and asks A Rs 1000, thereupon A say that I have given. What would A consider B if
he questions something like “you never refuted giving every year and what is the evidence?”

A would question back “Didn’t you understand the Generic statement and not specifying ‘every year’
is the proof?”

Commanding Zakaah on Wealth is a Generic Statement: should it be given:

 Every second?
 Every minute?
 Every hour?
 Every day?
 Every week?
 Every month?
 Once in two months?
 Once in three months?
 Once in six months?
 Every year?
 Once in 5 years?

This gives rise to Thousands of meanings/interpretations. Whoever concludes it as “Every year” from
these Thousands of interpretations should present proofs in support of this claim.

Quoting without setting any Time limit itself is sufficient evidence for us.

Another illustration can be cited to prove that when time limit is not set, it refers to “only once”.

8
Zakaah: In the light of Qur’an and Sunnah

Distribution of Water
Bukhari :: Book 3 :: Volume 40 :: Hadith 545

Narrated Abu Huraira:

Allah’s Apostle (Peace Be Upon Him) said, "No bloodmoney will be charged if somebody dies in a
mine or in a well or is killed by an animal; and if somebody finds a treasure in his land he has to give
one-fifth of it to the Government."

Will it be interpreted as Person, hunted treasure should pay 20% year after year? or once?

Virtues and Merits of the Prophet (pbuh) and his Companions


Bukhari :: Book 4 :: Volume 56 :: Hadith 713

Narrated Ibn Abbas:

The delegates of 'Abd-ul-Qais came to Allah’s Apostle (Peace Be Upon Him) and said, "O Allah's
Apostle! We are from the tribe of Rabi'a and the infidels of Mudar tribe stand between us and you, so that
we cannot come to you except in the Sacred Months. Therefore we would like you to give us some
instructions which we may follow and convey to our people staying behind us." The Prophet said, "I order
you to observe four things and forbid you (to do) four things: (I order you) to believe in Allah testifying
that None has the right to be worshipped except Allah; to offer the prayer perfectly; to pay the Zakaah;
and to give one-fifth of the war booty to Allah. And I forbid you to use Ad-Dubba, Al-Hantam, An-Naqir
and Al-Muzaffat." (These are names of utensils in which alcoholic drinks were served.)

Good Manners and Form (Al-Adab)


Bukhari :: Book 8 :: Volume 73 :: Hadith 195

Narrated Ibn 'Abbas:

When the delegation of 'Abdul Qais came to the Prophet, he said, "Welcome, O the delegation who
have come! Neither will you have disgrace, nor will you regret." They said, "O Allah's Apostle! We are a
group from the tribe of Ar-Rabi'a, and between you and us there is the tribe of Mudar and we cannot
come to you except in the sacred months. So please order us to do something good (religious deeds) so
that we may enter Paradise by doing that, and also that we may order our people who are behind us
(whom we have left behind at home) to follow it." He said, "Four and four:" offer prayers perfectly, pay
the Zakaah, (obligatory charity), fast the month of Ramadan, and give one-fifth of the war booty (in
Allah's cause), and do not drink in (containers called) Ad-Duba,' Al-Hantam, An-Naqir and Al-Muzaffat."

Accepting Information Given by a Truthful Person


Bukhari :: Book 9 :: Volume 91 :: Hadith 371

Narrated Ibn Abbas:

When the delegate of 'Abd Al-Qais came to Allah's Apostle, he said, "Who are the delegate?" They
said, "The delegate are from the tribe of Rabi'a." The Prophet said, "Welcome, O the delegate, and
welcome! O people! Neither you will have any disgrace nor will you regret." They said, "O Allah's
Apostle! Between you and us there are the infidels of the tribe of Mudar, so please order us to do
9
Zakaah: In the light of Qur’an and Sunnah

something good (religious deeds) that by acting on them we may enter Paradise, and that we may inform
(our people) whom we have left behind, about it." They also asked (the Prophet) about drinks. He forbade
them from four things and ordered them to do four things. He ordered them to believe in Allah, and asked
them, "Do you know what is meant by belief in Allah?" They said, "Allah and His Apostle know best."
He said, ''To testify that none has the right to be worshipped except Allah, the One, Who has no partners
with Him, and that Muhammad is Allah's Apostle; and to offer prayers perfectly and to pay Zakaah." (the
narrator thinks that fasting in Ramadan is included), "and to give one-fifth of the war booty (to the state)."
Then he forbade four (drinking utensils): Ad-Duba', Al-Hantam, Al-Mazaffat and An-Naqir, or probably,
Al-Muqaiyar. And then the Prophet said, "Remember all these things by heart and preach it to those
whom you have left behind."

Oneness, Uniqueness of Allah (Tawheed)


Bukhari:: Book 9:: Volume 93 :: Hadith 645

Narrated Ibn 'Abbas:

The delegates of 'Abdul Qais came to Allah’s Apostle (Peace Be Upon Him) and said, "The pagans of
the tribe of Mudar intervene between you and us therefore we cannot come to you except in the Holy
months. So please order us to do something good (Religious deeds) by which we may enter Paradise (by
acting on them) and we may inform our people whom we have left behind to observe it." The Prophet
said, "I order you to do four things and forbid you from four things: I order you to believe in Allah. Do
you know what is meant by belief in Allah? It is to testify that none has the right to be worshipped except
Allah, to offer prayers perfectly, to give Zakaah, and to give Al-Khumus (one-fifth of the war booty) (in
Allah's Cause). And I forbid you four things, (i.e., Do not drink alcoholic drinks) Ad-Dubba, An-Naqir,
(pitched water skins), Az-Zuruf, Al-Muzaffat and Al--Hantam (names of utensils used for the preparation
of alcoholic drinks)." (See Hadith No. 50, Vol. 1)

Does this imply to give 20% of war booty year after year? Or 20% of booty acquired while facing
another war?

Hence, if one fails to prove that Paying Zakaah is obligatory year after year, it would by default be
proved that Zakaah is obligatory only once on a Wealth.

This is the important proof we place front.

To strengthen this claim, we also provide some supporting information.

People in contrary belief; deviate from the topic by not answering our fundamental claims and by
answering (?)Few questions raised in our supporting information.

Even for an instance, if it is assumed (?) that they prove our supporting information wrong, they still
cannot establish their decision unless they answer our primary claims.

Hence, they should answer the supporting evidences, and most importantly, should undoubtedly
prove Zakaah is obligatory on Goods for which Zakaah has previously been paid.

10
Zakaah: In the light of Qur’an and Sunnah

1.1 Zakaah is only intended for purifying Wealth

In Islam, the intention of Paying Zakaah is clearly specified. This intention further strengthens our
claim.

‫حدثنا عثمان بن أبي شيبة حدثنا يحيى بن يعلى المحاربي حدثنا أبي حدثنا غيلن عن جعفببر بببن‬
‫إياس أبو وحشية عن مجاهد عن ابن عباس قال لما نزلت هذه الية والذين يكنزون الذهب‬
‫والفضة قال كبر ذلك على المسلمين فقال عمر رضي اللببه عنببه أنببا أفببرج عنكببم فببانطلق‬
‫فقال يا نبي الله إنه كبر على أصحابك هذه الية فقال رسول الله صلى الله عليه وسببلم إن‬
‫الله لم يفرض الزكاة إل ليطيب ما بقي مببن أمببوالكم وإنمببا فببرض المببواريث لتكببون لمببن‬
‫بعدكم فكبر عمر ثم قال له أل أخبرك بخير مبا يكنبز المبرء المبرأة الصبالحة إذا نظبر إليهبا‬
‫سرته وإذا أمرها أطاعته وإذا غاب عنها حفظته‬

Zakaah (Kitab Al-Zakaah)


Dawud:: Book 9: Hadith 1660

Narrated Abdullah Ibn Abbas:

When this verse was revealed: "And those who hoard gold and silver," the Muslims were grieved
about it. Umar said: I shall dispel your care. He, therefore, went and said: Prophet of Allah, your
Companions were grieved by this verse. The Apostle of Allah (Peace Be Upon Him) said: Allah has made
Zakaah obligatory simply to purify your remaining property, and He made inheritances obligatory that
they might come to those who survive you. Umar then said: Allah is most great. He then said to him: Let
me inform you about the best a man hoards; it is a virtuous woman who pleases him when he looks at her,
obeys him when he gives her a command, and guards his interests when he is away from her.

This observation of Allah’s Apostle (Peace Be Upon Him) that Zakaah is not obligatory but for
purifying the excess wealth therefore remain; as a strong proof in support of our decision.

People in contrary principle published a book that none of the Authentic Narrations remain in support
of “Zakaah intended only for Purifying wealth”

But, the above cited Narration falsifies their claim.

If the intention of Zakaah is only to purify wealth, it becomes obvious that there is no need to pay
Zakaah for the wealth for which Zakaah has been previously paid.

After finding this Hadhees in support of our decision, people in contrary principle tries to reject this
by claiming that the narrator chain of this Hadhees is broken.

The Narrator chain is as follows:

1. Author Abu Dawud.

2. Utman bin Abeeshiba.

3. Yahya.

4. Yaqla.

11
Zakaah: In the light of Qur’an and Sunnah

5. Kylon.

6. Jaffer bin Iyas.

7. Mujahid.

8. Ibn Abbas (May Allah be pleased with them).

9. Umar (May Allah be pleased with them).

10. Allah’s Apostle.

In this row, the Narrators report from the predecessors.

It is said in this list that Kylon (5) reports from Jaffer bin Iyas (6). They claim that since both of them
have never met, this is “Munkadhi” and should be rejected.

For such claim, they should point out the reason. Instead, they show Imam Albani’s claim as
evidence.

When denial with no reason of Great Scholars, well versed in Science of Hadhees like Ibnu Hajar,
Thahabi, Ibnu Mayeen, Yahya bin Syed are not accepted, they claim this Narration as Broken with the
misconception that research work of Nasirudheen Albani, who belongs to our Era, is free from error.

It is been observed that people follow blindly when Nasirudheen Albani’s say is positive on a
particular matter. But, there are proofs that Albani have told an Authentic Narration Da’eef, Da’eef
Narration Authentic, and which is not present in Narration as being present. Though Albani is an
Excellent Scholar, being a Human, he is also prone to errors. It is to be noted that there is no Scholar of
Hadhees Science exclusive of these deficiencies.

The claim of Albani that this Hadhees is broken is based on this:

 Jaffer Bin Iyas.


 Utman bin Kathan.
 Kylon.

This Hadhees is documented in Hakim with this Narrator chain.

In this Narration, Uthman exists between Jaffer and Kylon. Since he is missing in the narration
documented in Abu Dawud, Albani says that this Hadhees is Broken.

But, since Uthman bin Katthan existing in Narration of Hakim is Feeble, this Hadhees cannot be
accepted.

It is meaningless research to decide upon the existence of a person in a Da’eef narration would
falsify an Authentic Narration if he is left out in the narrator’s chain of an authentic narration.

Actually, when asked if Kylon could have met Jaffer, the answer would be “possible” because
Kylon’s demise took place in Hijri 132 and that of Jaffer bin Iyas is Hijri 126.

12
Zakaah: In the light of Qur’an and Sunnah

‫غيلن بن جامع بن أشعث المحاربي أبــو عبـد الـ الكــوفي قاضــيها ثقــة مــن السادســة مــات سـنة اثنــتين وثلثيــن م د س ق‬
443 :‫ ص‬1 :‫))تقريب التهذيب ج‬

Thahdheebuth Thahdheeb 1/443

‫جعفر بن إياس أبو بشر بن أبي وحشية بفتح الواو وسكون المهملببة وكسببر المعجمببة وتثقيببل‬
139 :‫ ص‬1 :‫ مات سنة خمس وقيل ست وعشرين ع تقريب التهذيب ج‬... ‫التحتانية‬

Thahdheebuth Thahdheeb 1/139

There is only 6 year gap between their demise. This is relatively much more sufficient period for
them to have met each other.

Moreover, Jaffer bin Iyas belongs to Basra and Kylon to Kufa. There is no surprise in people from
adjacent cities to have met.

We all agree that the Narrations documented in Saheeh Muslim is Authenticated. Imam Muslim, in
his preface quotes that when both the narrators are Reliable, and when both have existed in same Era, and
when conditions prevailed for both of them to have met; it is sufficient for us to assume that one of them
have perceived from the other. Imam Muslim have documented the Narrations in Saheeh Muslim based
on this criterion. Scholars of Hadhees Science have also accepted this. Hence, Kylon hearing from Jaffer
cannot be rejected.

Neither there is a basis nor Proof for both of them not having met. This is a wrong decision of Albani
which is not accepted by anyone. They justify this stand of falsifying an Authentic Narration with a
Da’eef Narration.

Some more Narrations strengthens that Zakaah is for purifying Wealth.

1.1.1 What is the Apprehension involved?


َ ‫خال ِد ب ب‬ َ َ
‫ل‬َ ‫م قَببا‬ َ َ ‫س بل‬ ْ ‫نأ‬ ِ ْ ِ َ ‫ن‬ ْ َ‫ب ع‬ ٍ ‫شَها‬ ِ ‫ن‬ ِ ْ ‫ن اب‬ ْ َ‫س ع‬ َ ُ ‫ن ُيون‬ ْ َ‫حد ّث ََنا أِبي ع‬ َ ٍ ‫سِعيد‬ َ ‫ن‬ ِ ْ‫ب ب‬ ِ ‫شِبي‬ َ ‫ن‬ ُ ْ ‫مد ُ ب‬َ ‫ح‬ْ ‫حد ّث ََنا أ‬َ
‫ن‬ ‫ذي‬ ‫ب‬ ّ ‫ل‬ ‫وا‬ ‫ه‬ ‫ب‬ ّ ‫ل‬‫ال‬ ‫ل‬ ‫و‬ ‫ب‬ َ ‫ق‬ ‫ن‬ ‫ب‬ َ ‫ع‬ ‫بي‬
‫ب‬ ‫ن‬ ‫ر‬ ‫ب‬ ‫خ‬
ْ َ ‫أ‬ ‫ي‬ ‫ب‬ ‫ب‬ ‫را‬ ْ ‫ع‬ َ ‫أ‬ َ
‫ل‬ ‫با‬
‫ب‬ َ ‫ق‬ َ ‫ف‬ ‫با‬ ‫ب‬ ‫م‬ ‫ه‬ ‫ن‬َ ‫ع‬ ‫ه‬ ‫ب‬ّ ‫ل‬‫ال‬ ‫ي‬ ‫ب‬ ‫ض‬ ‫ر‬ ‫ر‬ ‫م‬ ُ ‫ع‬ ‫ن‬ ‫ب‬ ‫ه‬ ّ ‫ل‬ ‫ال‬ ‫د‬ ‫ب‬ ‫ع‬ ‫ع‬ ‫م‬ ‫نا‬ ‫ج‬ ‫ر‬ ‫خ‬
َ ِ َ ِ ِ ْ ْ ِ ِْ ّ ِ َ َ ُْ ُ َ ِ َ َ َ ِ ْ ِ ِ ْ َ َ َ ْ َ َ
َ
‫هبا‬َ ‫ن ك َن ََز‬ ْ ‫مب‬َ ‫مبا‬ َ ُ‫ه عَن ْه‬ ُ ‫ي الل ّب‬ َ ‫ضب‬ ِ ‫مَر َر‬ َ ُ‫ن ع‬ ُ ْ ‫ل اب‬ َ ‫ل الل ّهِ َقا‬ ِ ‫سِبي‬ َ ‫قون ََها ِفي‬ ُ ِ‫ة وََل ي ُن ْف‬ َ ‫ض‬ ّ ‫ف‬ ِ ْ ‫ب َوال‬ َ َ‫ن الذ ّه‬ َ ‫ي َك ْن ُِزو‬
َ ْ ُ ّ َ َ ُ َ َ َ
‫ل‬
ِ ‫وا‬ َ ‫مبب‬ ْ ‫ه طهًْرا ل ِل‬ ُ ‫جعَلَها الل‬ َ ‫ت‬ْ ‫ما أن ْزِل‬ ّ ‫كاةُ فَل‬ َ ‫ل الّز‬ َ ‫ن ت ُن َْز‬ ْ ‫لأ‬ َ ْ ‫ذا قَب‬ َ َ‫ن ه‬َ ‫كا‬ َ ‫ما‬ َ ّ ‫ه إ ِن‬ ُ ‫لل‬ ٌ ْ ‫كات ََها فَوَي‬ َ ‫م ي ُؤَد ّ َز‬ْ َ ‫فَل‬
‫رواه البخاري‬

Bukhari Chapter: 4

Narrated Khalid Bin Aslam

We went outside with Abdullah Bin Umar (May Allah be pleased with them), then a Villager asked to
clarify the verse “whoever hoards gold and silver from spending in Allah’s Cause…” Ibn Umar (May
Allah be pleased with them) replied “whoever hoards them from paying Zakaah will be losers”. And that
"this warning was applicable before legislation of Zakaah. When Zakaah was made a duty, Allah made it
serve as purification of money." The proof that even Companions believed that the Narration of Abu
Dawud where-in it states that Zakaah is to purify Wealth further strengthens the above cited Hadhees.

13
Zakaah: In the light of Qur’an and Sunnah

When we say this, some pretend not to have understood and raise a concern as to how the statements
of Companions be taken as Islamic Evidence. They deviate by not understanding the difference between
showing something as evidence and showing something to strengthen a claim.

We didn’t show Companions’ statements as Evidence. We quote the Allah’s Apostle’s observation
Narrated in Abu Dawud as Evidence and highlight Ibn Umar’s statement as additional-supportive
evidence. But, we are ignorant over the apprehension involved in People considering Companion’s
guidance as third Evidence neglecting this third evidence.

1.1.2 Impurity of People or Wealth?

We are aware that Zakaah is forbidden for the Family member’s of Allah’s Apostle.

While Forbidding Zakaah for himself and his family members, Allah’s Apostle (Peace Be Upon
Him) explained the reason behind, documented in Saheeh Muslim:

He mentioned it as “Impurities”. Some use this Hadhees to claim that Zakaah will purify only People
and not Wealth. But, a deep insight would turn this against their claim.

People’s impurity doesn’t mean the residue from their body. Allah’s Apostle (Peace Be Upon Him)
cited the phrase “People’s Impurities” because when Wealth (for which Zakaah has previously been paid)
is Pure, then the expelled wealth (as Zakaah) becomes impure and hence is referring to Impurities of
Human race. This further strengthens that intention of Zakaah is to purify goods.

The Book of Zakaah (Kitab Al-Zakaah)


Muslim :: Book 5 : Hadith 2348

Rabi'a b. Harith b. 'Abd al-Muttalib and Abbas b. 'Abd al-Muttalib said to Abd al-Muttalib b. Rabi'a
and Fadl b. Ibn Abbas: Go to the Messenger of Allah (may peace be upon him), and the rest of the Hadith
is the same (but with this addition):" 'Ali spread his cloak and then lay down on it and said: I am the
father of Hasan, and I am the chief. By Allah, I would not move from my place till your sons come back
to you with the reply to that for which you sent them to the Messenger of Allah (may peace be upon him).
And he then also said: Verily these sadaqat are the impurities of people, and they are not permissible for
Muhammad (Peace Be Upon Him), and for the family of Muhammad. And he also said: The Messenger
of Allah (may peace be upon him) also said to me: Call Mahmiya b. Jaz', and he was person from Banu
Asad. and the Messenger of Allah (may peace be upon him) had appointed him as a collector of khums.

1.1.3 Will it purify People?

Others try to conceal the view that Zakaah purifies goods by quoting the Narrations conveying the
view that Zakaah purifies people.

ٌ‫س ـِميع‬ ُّ ‫ن ّلُه ۡ‌ۗم َوٱ‬


َ ‫لـ‬ ٌ ۬ ‫سـَك‬ َ ‫ص ـَل ٰوَت‬
َ ‫ك‬ ّ ‫عَل ۡيِه ۡ‌ۖم ِإ‬
َ ‫ن‬ َ ‫ل‬
ّ‫ص‬َ ‫طّهُرُه ۡمَوُتَزّكي ِمہ ِب َہا َو‬
َ ‫صَدَق ً۬ة ُت‬
َ ‫ن َأ ۡمَوٲِلِه ۡم‬
‫عَِليٌم‬
Surah: 9.At-Taubah Verse: 103

Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them
increase, and invoke [Allah's blessings] upon them. Indeed, your invocations are reassurance for them.
And Allah is Hearing and Knowing.
14
Zakaah: In the light of Qur’an and Sunnah

When Zakaah purifies People, does it deduce not to purify wealth?

When you say Needle is used to Stitch new clothes, does it mean that it cannot be used to stitch torn
clothes?

We say that Zakaah purifies People, and also purifies Goods.

1.1.4 Why is Zakaah Obligatory for Inherited Assert?

People raise a marvelous (?) question that when Zakaah is for purifying Goods, why does it become
obligatory for the inherited property also?

We all are aware that Zakaah is forbidden, impure for Allah’s Apostle.

One of the Companions got a thing, an impurity as Zakaah and gifted it to Allah’s Apostle. Allah’s
Apostle (Peace Be Upon Him) referred it as “this is Charity for you, a gift for me”

Obligatory Charity Tax (Zakaah)


Bukhari :: Book 2 :: Volume 24 :: Hadith 570

Narrated Al-Aswad:

'Aisha intended to buy Barira (a slave-girl) in order to manumit her and her masters intended to put
the condition that her Al-wala would be for them. 'Aisha mentioned that to the Prophet who said to her,
"Buy her, as the "Wala" is for the manumitted." Once some meat was presented to the Prophet and 'Aisha
said to him, "This (meat) was given in charity to Barira." He said, "It is an object of charity for Barira
but a gift for us."

Obligatory Charity Tax (Zakaah)


Bukhari :: Book 2 :: Volume 24 :: Hadith 572

Narrated Anas:

Some meat was presented to the Prophet (Peace Be Upon Him) and it had been given to Barira (the
freed slave-girl of Aisha) in charity. He said, "This meat is a thing of charity for Barira but it is a gift for
us."

Obligatory Charity Tax (Zakaah)


Bukhari :: Book 2 :: Volume 24 :: Hadith 571

Narrated Um 'Atiyya Al-Ansariya :

The Prophet went to 'Aisha and asked her whether she had something (to eat). She replied that she
had nothing except the mutton (piece) which Nusaiba (Um 'Atiyya) had sent to us (Buraira) in charity."
The Prophet said, "It has reached its place and now it is not a thing of charity but a gift for us."

Gifts
Bukhari :: Book 3 :: Volume 47 :: Hadith 752

Narrated 'Aisha:

15
Zakaah: In the light of Qur’an and Sunnah

I intended to buy Buraira but her masters stipulated that her Wala should be for them. When the
Prophet was told about it, he said to me, "Buy and manumit her, as the Wala' is for the liberator." Once
Buraira was given some meat, and the Prophet asked, "What is this?" I said, "It has been given to Buraira
in charity." He said, "It is sadaqa for her but a gift for us." Buraira was given the option (to stay with her
husband or to part with him). AbdurRahman (a sub-narrator) wondered, "Was her husband a slave or a
free man?" Shu'ba (another sub-narrator) said, "I asked 'Abdur-Rahman whether her husband was a slave
or a free man. He replied that he did not know whether he was a slave or a free man."

Gifts
Bukhari :: Book 3 :: Volume 47 :: Hadith 751

Narrated Anas bin Malik:

Some meat was brought to the Prophet and it was said that the meat had been given in charity to
Buraira. He said, "It was Sadaqa for Buraira but a gift for us."

Laws of Inheritance (Al-Faraa'id)


Bukhari :: Book 8 :: Volume 80 :: Hadith 743

Narrated 'Aisha:

I bought Barira (a female slave). The Prophet said (to me), "Buy her as the Wala' is for the
manumitted." Once she was given a sheep (in charity). The Prophet said, "It (the sheep) is a charitable
gift for her (Barira) and a gift for us." Al-Hakam said, "Barira's husband was a free man." Ibn 'Abbas
said, 'When I saw him, he was a slave."

The impurity from one Person changed from the impure state when moved to the other; similarly
when one gets a Good from another, He should purify it for his account.

They might even ask Allah’s Apostle (Peace Be Upon Him) “How impure good is purified?”

Another thing is to be clarified here. We present this only as supporting information. Even if Zakaah
doesn’t intend to purify goods, there will be no consequence to our fundamental argument.

Few others question whether Jisya is mentioned as yearly (iteratively year after year)? And why do
we take it as yearly.

This question is a result of ignorance over our Stance. If Allah’s Apostle (Peace Be Upon Him) never
mentioned yearly (iteratively year after year) for Jisya, we would have taken the similar stance (as that of
Zakaah).

We wouldn’t take up a decision based on the formerly determined fact.

2.0 Unacceptable Evidences

People in contrary principle lay forward few Evidences in support of their claim. These evidences are
Da’eef in nature.

Of those, few instances, apart from being Da’eef , do not serve the purpose of supporting their claim.

Few other narrations, apart from being Da’eef , devastate other fundamentals of Islam.
16
Zakaah: In the light of Qur’an and Sunnah

Let’s browse through all those Evidences one by one.

2.1 Orphans’ Wealth

ّ ‫خ‬ َ ْ ‫ن ال‬ َ
‫ي‬َ ‫ض‬ِ ‫ب َر‬ِ ‫طا‬ َ ْ ‫مَر ب‬
َ ُ‫ن ع‬ ّ ‫بأ‬ِ ّ ‫سي‬
َ ‫م‬ُ ْ ‫ن ال‬ ِ ْ ‫سِعيدٍ ب‬
َ ‫ن‬ ْ َ‫ب ع‬ ُ ‫ن‬
ٍ ْ ‫شعَي‬ ِ ْ ‫مرو ب‬
ْ َ‫ن ع‬
ْ َ‫ع‬
ْ َ
‫ة‬ ّ ‫مى ل َ ت َأك ُل َُها ال‬
ُ َ‫صد َق‬ َ ‫ل ال ْي ََتا‬
ِ ‫موا‬ْ ‫ ا ِب ْت َُغوا ب ِأ‬:‫ل‬ َ ‫ه َقا‬ُ ْ ‫ه عَن‬ُ ‫الل‬
Sunan at-Tirmithhee 581

‘Amr Ibn Shu‘ayb reported from Sa‘eed Ibn al-Musayyab that [the second Righteous Caliph,]
‘Umar Ibn al-Khattaab, said: “Trade with the orphans’ wealth so that Zakaah will not consume it.”

2.1.1 Misconception

They quote this Narration as their evidence. Let us focus on the Authenticity of this Narration and
state of their claim after understanding their view from this Narration.

Allah’s Apostle (Peace Be Upon Him) wouldn’t have told that “Zakaah would consume the wealth
for which Zakaah has been previously been paid” if Zakaah is not obligatory on Goods (for which
Zakaah has previously been paid) yearly. If 2.5% Zakaah is paid once, balance 97.5% would be leftover.
But, if Zakaah is paid every year, Wealth would gradually degrade and hence Trade Orphans’ wealth to
prevent it from getting corrupted. Hence, they claim that Zakaah is to be repeatedly taken from the same
wealth as long as it is above the nisab.

2.1.2 Grade of the Narration

2.1.2.1 Narration-1

Their claim becomes deficient in the very sight since the above cited Narration not Authentic.

Imam Sunan at-Tirmithhee, who documented this Hadhees, mentions in the foot of the Narration that
“There is gossip in the Narrators’ chain because Al-Muthannaa Ibn as-Sabaah is Feeble”

ِ‫ن َأِبيـه‬ْ ‫عـ‬َ ‫ب‬ ٍ ‫شـَعْي‬ ُ ‫ن‬ ِ ‫عْمِرو ْب‬ َ ‫ن‬ ْ‫ع‬ َ ‫ح‬ ِ ‫صّبا‬ّ ‫ن ال‬ ِ ‫ن اْلُمَثّنى ْب‬ ْ‫ع‬ َ ‫سِلٍم‬ْ ‫ن ُم‬ ُ ‫حّدَثَنا اْلَوِليُد ْب‬ َ ‫سى‬ َ ‫ن ُمو‬ ُ ‫حّدَثَنا ِإْبَراِهيُم ْب‬ َ ‫ل‬ َ ‫سَمِعي‬ ْ ‫ن ِإ‬
ُ ‫حّمُد ْب‬َ ‫حّدَثَنا ُم‬
َ
‫حّتــى َتـْأُكَلُه الصّـَدَقُة‬ َ ‫ل َيْتُرْكـُه‬ َ ‫جْر ِفيِه َو‬ ِ ‫ل َفْلَيّت‬
ٌ ‫ي َيِتيًما َلُه َما‬ َ ‫ن َوِل‬ ْ ‫ل َألَ َم‬ َ ‫س َفَقا‬ َ ‫ب الّنا‬ َ ‫ط‬ َ‫خ‬ َ ‫سّلَم‬ َ ‫عَلْيِه َو‬
َ ‫ل‬ ُّ ‫صّلى ا‬ َ ‫ي‬ ّ ‫ن الّنِب‬ّ ‫جّدِه َأ‬
َ ‫ن‬ ْ‫ع‬ َ
‫ث وََرَوى‬ ِ ‫حـِدي‬ َ ‫ضـّعفُ ِفــي اْل‬ َ ‫ح ُي‬ ِ ‫ص ـّبا‬ّ ‫ن ال‬ َ ‫ن اْلُمَثّنى ْب ـ‬ ّ َ‫ل‬
ِ ‫ل‬ ٌ ‫سَناِدِه َمَقا‬ْ ‫جِه َوِفي ِإ‬ ْ ‫ن َهَذا اْلَو‬ ْ ‫ث ِم‬ ُ ‫حِدي‬ َ ‫ي َهَذا اْل‬ َ ‫سى َوِإّنَما ُرِو‬ َ ‫عي‬ ِ ‫ل َأُبو‬ َ ‫َقا‬
‫ب َفـَرَأى‬ ِ ‫ل اْلِعْلِم ِفــي َهـَذا اْلَبــا‬ ُ ‫ف َأْه‬ َ ‫خَتَل‬
ْ ‫ث َوَقْد ا‬ َ ‫حِدي‬ َ ‫ب َفَذَكَر َهَذا اْل‬ ِ ‫طا‬ ّ‫خ‬ َ ‫ن اْل‬
َ ‫عَمَر ْب‬ ُ ‫ن‬ ّ ‫ب َأ‬ٍ ‫شَعْي‬ ُ ‫ن‬ ِ ‫عْمِرو ْب‬ َ ‫ن‬ ْ‫ع‬َ ‫ث‬ َ ‫حِدي‬ َ ‫ضُهْم َهَذا اْل‬ ُ ‫َبْع‬
ٌ ‫ل َماِلـ‬
‫ك‬ ُ ‫عَمـَر َوِبـِه َيُقـو‬ ُ ‫ن‬ ُ ‫شُة َواْبـ‬ َ ‫عاِئ‬
َ ‫ي َو‬ ّ ‫عِل‬
َ ‫عَمُر َو‬ ُ ‫ل اْلَيِتيِم َزَكاًة ِمْنُهْم‬ ِ ‫سّلَم ِفي َما‬ َ ‫عَلْيِه َو‬
َ ‫ل‬ ُّ ‫صّلى ا‬ َ ‫ي‬ ّ ‫ب الّنِب‬ِ ‫حا‬ َ‫ص‬ ْ ‫ن َأ‬ ْ ‫حٍد ِم‬ ِ ‫غْيُر َوا‬َ
ِ ‫ن اْلُمَبـاَر‬
‫ك‬ ُ ‫لـ ْبـ‬ِّ ‫ي َوعَْبُد ا‬ّ ‫ن الّثْوِر‬ ُ ‫سْفَيا‬
ُ ‫ل‬ ُ ‫ل اْلَيِتيِم َزَكاٌة َوِبِه َيُقو‬ ِ ‫س ِفي َما‬ َ ‫ل اْلِعْلِم َلْي‬ ِ ‫ن َأْه‬ْ ‫طاِئَفٌة ِم‬ َ ‫ت‬ ْ ‫ق َوَقاَل‬ ُ‫ح‬ َ‫س‬ ْ ‫حَمُد َوِإ‬ْ ‫ي َوَأ‬ّ ‫شاِفِع‬ ّ ‫َوال‬
‫عْمٍرو َوَقْد َتَكّلَم َيحَْيــى‬ َ ‫ن‬ِ ‫ل ْب‬ ِّ ‫عْبِد ا‬ َ ‫جّدِه‬َ ‫ن‬ ْ ‫سِمَع ِم‬ َ ‫ب َقْد‬ ٌ ‫شَعْي‬ُ ‫ص َو‬ ِ ‫ن اْلَعا‬ ِ ‫عْمِرو ْب‬ َ ‫ن‬ ِ ‫ل ْب‬
ِّ ‫عْبِد ا‬ َ ‫ن‬ ِ ‫حّمِد ْب‬َ ‫ن ُم‬ ُ ‫ب ُهَو اْب‬ ٍ ‫شَعْي‬ ُ ‫ن‬ ُ ‫عْمُرو ْب‬ َ ‫َو‬
‫لـ‬
ِّ ‫عْبـِد ا‬
َ ‫جّدِه‬ َ ‫حيَفِة‬ ِ‫ص‬ َ ‫ن‬ ْ ‫ث ِم‬ ُ ‫حّد‬ َ ‫ل َأّنُه ُي‬ِ ‫ن ِقَب‬
ْ ‫ضّعَفُه ِم‬َ ‫ضّعَفُه َفِإّنَما‬ َ ‫ن‬ ْ ‫عْنَدَنا َواٍه َوَم‬ ِ ‫ل ُهَو‬ َ ‫ب َوَقا‬ ٍ ‫شَعْي‬ ُ ‫ن‬ ِ ‫عْمِرو ْب‬ َ ‫ث‬ ِ ‫حِدي‬ َ ‫سِعيٍد ِفي‬ َ ‫ن‬ ُ ‫ْب‬
‫ق َوغَْيُرُهَما رواه الترمذي‬ ُ‫ح‬ َ‫س‬ ْ ‫حَمُد َوِإ‬ ْ ‫ب َفُيْثِبُتوَنُه ِمْنُهْم َأ‬ٍ ‫شَعْي‬ُ ‫ن‬ ِ ‫عْمِرو ْب‬ َ ‫ث‬ ِ ‫حِدي‬ َ ‫ن ِب‬
َ ‫جو‬ ّ ‫حَت‬ْ ‫ث َفَي‬ ِ ‫حِدي‬ َ ‫ل اْل‬ِ ‫عْمٍرو َوَأّما َأْكَثُر َأْه‬ َ ‫ن‬ ِ ‫ْب‬

The same Narration is documented in Sunan ad-Daarqutnee also.

‫حدثنا علي بن محمد المصري ثنا الحسن بن غليب الهذلي الزدي ثنا سعيد بن عفير ثنا يحيببى‬
‫بن أيوب عن المثنى بن الصباح عن عمرو بن شعيب عن أبيه عن جده عبد اللببه بببن عمببرو‬

17
‫‪Zakaah: In the light of Qur’an and Sunnah‬‬

‫بن العاص أن رسول الله صلى الله عليه وسلم قام فخطب الناس فقال من ولي يتيما له مال‬
‫فليتجر له ول يتركه حتى تأكله الصدقة سنن الدارقطني ج‪ 2 :‬ص‪109 :‬‬

‫‪Sunan ad-Daarqutnee 2/109 No 1‬‬

‫‪In the above cited Hadhees, note the transmission via Musanna bin Sabbah.‬‬

‫‪2.1.2.1.1 Scandals pertaining to Al-Muthannaa Ibn as-Sabaah‬‬

‫‪Scholars of Hadhees science have gossiped about him.‬‬

‫المثنى بن الصباح عن عطاء وعمرو بن شعيب حدثنا محمد بن عيسى قــال حـدثنا عمــرو بــن علــي قــال كــان يحيــى وعبــد‬
‫الرحمن ل يحدثان عن المثنى بن الصباح حدثنا محمد بن زكريا قال حدثنا محمد بن المثنى قال ما سمعت يحيى بن أبي عبــد‬
‫الرحمن حدث عن سفيان عن المثنى بن الصباح شيئا قط حدثنا عبد ال بن أحمد قال سمعت أبــي يقــول مثنـى بــن الصــباح ل‬
‫يسوى حديثه شيئا مضطرب الحديث حدثنا محمد بن زكريا قال حدثنا الحسن بن شجاع قــال حــدثنا علــي قــال ســمعت يحيــى‬
‫وذكر عنده المثنى بن الصباح فقال لم أتركه من أجل حديث عمرو بن شعيب ولكن كان اختلطا منه أو قال فيه حـدثنا محمـد‬
‫بن عيسى قال حدثنا إبراهيم بن سعيد الجوهري قال سمعت يحيى بن معين قــال كــان المثنــى بــن الصــباح رجل صــالحا فــي‬
‫نفسه وفي الحديث ليس بذاك وكان من أبناء فارس مات سنة تسع وأربعين ومائة حدثنا محمد بن أحمد قال حدثنا معاويــة بــن‬
‫صالح قال سمعت يحيى قال المثنى بن الصباح ضعيف يكتب حديثه ل يترك الضعفاء الكبير ج ‪/ 4‬ص ‪249‬‬

‫‪Ad-Du‘afaa al-Kabeer 4/249‬‬

‫‪Amr Bin Ali reported that Scholars of Hadhees science Yahya and Abdur Rahman never narrated via‬‬
‫‪Musanna bin Sabbah.‬‬

‫‪Imam Ahmed bin Hambal told that his Narrations are not right and that he modifies the narration.‬‬
‫‪Yahya reports that he doesn’t narrate anything via him because he is mentally disturbed.‬‬

‫‪Yahya bin Maiyeen reported that though as a human he is good; in the field of Hadhees he is not‬‬
‫‪precise. He also added that his Hadhees can be documented, and that he is Feeble.‬‬

‫د ت ق أبي داود والترمذي وابن ماجة المثنى بن الصباح اليماني البناوي أبو عبد ال ويقال أبو يحيى المكي أصله من أبناء‬
‫فارس ‪ ...‬قال إسحاق بن منصور عن بن معين ضعيف ‪ ...‬وقال بن أبي حاتم سألت أبي أبا زرعة عنه فقال لين الحديث قــال‬
‫أبي يروي عن عطاء ما لم يرو عنه أحد وهو ضعيف الحديث وقال الجوزجاني ل يقنع بحــديثه وقــال الترمــذي يضــعف فــي‬
‫الحديث وقال النسائي ليس بثقة وقال في موضع آخر متروك الحديث ‪ ...‬قال بن سعد وله أحاديث وهو ضعيف وقال علي بن‬
‫الجنيد متروك الحديث وقال الدارقطني ضعيف ‪...‬وقال بن حبــان فــي الضــعفاء ‪ ...‬وقــال بــن عمــار ضــعيف وقــال الســاجي‬
‫ضعيف الحديث جدا حدث بمناكير ويطول ذكرها وكان عابدا يهم وقال أبو أحمد الحاكم ليس بــالقوي عنــدهم وضــعفه أيضــا‬
‫سحنون الفقيه وغيره وذكره العقيلي في الضعفاء وأورد عن علي بن المديني سمعت يحيى القطان وذكر عنده المثنى فقال لم‬
‫تتركه من أجل حديث عمرو بن شعيب ولكن كان اختلط منه تهذيب التهذيب ج ‪/ 10‬ص ‪32‬‬

‫‪Thahdheebuth Thahdheeb 10/32‬‬

‫‪Imam Hafiz Ibn Hajar quotes that Imams Nasayee, Abu Soorah, Ali bin Al-Junaidh, Sunan ad-‬‬
‫‪Daarqutnee, Ibn Hibban, Ibn Ammar, Haji, Abu Ahmed, Abu Hathim, Jawsajani, Sunan at-Tirmithhee,‬‬
‫‪Ibn Sa’adh, Ibn Ammar, Hakim, Ukaili, Yahya Al Katthan, Yahya bin Syed and Yahya bin Mayeen have‬‬
‫‪referred him as Feeble in Sunan ad-Daarqutnee (10/32).‬‬

‫‪Since the Narrator Al-Muthannaa Ibn as-Sabaah is feeble, policies cannot be enforced with reference‬‬
‫‪to this narration.‬‬
‫‪18‬‬
‫‪Zakaah: In the light of Qur’an and Sunnah‬‬

‫‪2.1.2.2 Narration-2‬‬

‫‪The same Hadhees is documented via a Narrator other than Al-Muthannaa Ibn as-Sabaah.‬‬

‫حدثنا أبو محمد بن صاعد ثنا أحمد بن عبيد بن إسحاق العطار بالكوفـة ثنـا أبببي )عبيببد بببن إسبحاق العطببار ( ثنـا منببدل عـن أبـي إسـحاق‬
‫الشيباني عن عمرو بن شعيب عن أبيه عن جده قال قال رسول ال صلى الله عليه وسلم احفظببوا اليتببامى فببي أمببوالهم ل‬
‫تأكلها الزكاة سنن الدارقطني ج‪ 2 :‬ص‪110 :‬‬

‫‪Sunan ad-Daarqutnee 2/110-2‬‬

‫‪This is narrated via ‘Ubayd Ibn Is’haaq and Mindhal, both of them are Feeble/Da’eef.‬‬

‫د ق أبي داود وابن ماجة منببدل ببن علبي العنببزي أببو عببد اللببه الكببوفي يقببال اسببمه عمببرو‬
‫ومندل ‪ ...‬وقال عبد الله بن أحمد عن أبيه ضعيف الحديث ‪ ...‬قال بن أبي خيثمة عن بن معيببن‬
‫ليس بشيء ‪...‬وقال العجلي جائز الحببديث وكببان البخبباري ادخببل منببدل فبالضببعفاء فقببال أبببي‬
‫يحول وسئل أبو زرعة عن مندل فقال لين الحديث وسئل أبي عن مندل فقال شيخ وقال علببي‬
‫بن الحسين بن الجنيد عن محمد بن عبد الله بن نمير في أحاديثهما بعض الغلط وقال النسببائي‬
‫ضعيف وقال بن عدي له غرائب وأفببراد وهببو ممكببن يكتبب حببديثه ‪...‬وقببال الجوزجبباني واهبي‬
‫الحديث وقال الحاكم أبو أحمد ليس بالقوي عندهم وقال الساجي ليس بثقة روى مناكير وقببال‬
‫لي بن مثنى كان عبد الرحمن بن مهدي ل يحدث عنه وقال بن قانع والدار قطني ضعيف وقببال‬
‫بن مثنى كان عبد الرحمن بن مهدي ل يحدث عنه وقال بن قانع والدار قطني ضعيف وقال بببن‬
‫حبان كان ممن يرفع المراسببيل ويسببند الموقوفببات مببن سببوء حفظببه فاسببتحق الببترك وقببال‬
‫الطحاوي ليس من أهل التثبت في الرواية بشيء ول يحتج به تهذيب التهبذيب ج ‪/ 10‬ص ‪264‬‬

‫‪Thahdheebuth Thahdheeb 10/264‬‬

‫‪2.1.2.2.1 Scandals pertaining to Mindhal‬‬

‫‪Many Scholars including Ahmad Ibn Hambal, Yahya bin Mayeen, Ali bin Mathyani, Bukhari, Abu‬‬
‫‪Sur’ah, Nasayee, Ibn Adhi, Abu Hassan, Jawsajani, AbuAhmed, Hakim, Haji, Abdur Rahman bin‬‬
‫‪Mahdhee, Ibn Kaanih, Sunan ad-Daarqutnee, Dhahavi cites him as Da’eef . There are two contrary views‬‬
‫‪of Ibn Mayeen that he is Da’eef and that he is reliable. Though Muadh bin Muadh and Ajali have only‬‬
‫”‪recommended to accept his Narration, people opposing this view have blamed him of “Poor Memory‬‬
‫‪with respect to various valid references. Hence, only this view should be accepted.‬‬

‫‪Hence the above Hadhees connecting Mindhal cannot be used to regulate any policy.‬‬

‫‪2.1.2.2.2 Scandals pertaining to ‘Ubayd Ibn Is’haaq‬‬

‫‪Another Narrator of the above cited Hadhees; ‘Ubayd Ibn Is’haaq is also Da’eef ,‬‬

‫عبيد بن إسحاق العطار كوفي يقال له عطار المطلقات حدثنا بن حماد ثنا العباس عن يحيى قال عبيد عطار المطلقات قلــت‬
‫له هذه الحاديث التي يحدث بها باطل قال اتق ال ويحك قلت وهو باطل فسكت وسمعت بن حماد يقــول قــال البخــاري عبيــد‬
‫العطار هو منكر الحديث ‪ ...‬الكامل في الضعفاء ج ‪/ 5‬ص ‪347‬‬

‫‪Al Kaamil 5/347‬‬

‫‪19‬‬
Zakaah: In the light of Qur’an and Sunnah

Imams like Bukhari and Yahya have told that his Hadhees are in the state of Munkar (to be rejected).
His False Narrations have been explained in detail in the above cited Book.

Since the above cited Hadhees involves two Da’eef Narrators, this cannot also be taken as Evidence.

‫حدثنا أحمد قال حدثنا عبد العزيز قال حدثنا مندل بن علي عن سليمان عن عمرو بن شعيب‬
1 :‫عن أبيه عن جده عن النبي قال ابتغوا اليتامى في أموالهم ل تأكلها الزكاة المعجبم الوسبط ج‬
298 :‫ص‬

Tabaraanee’s Al-Mu‘jam al-Awsat 1/298 -998

2.1.2.3 Narration-3

The Same Hadhees is documented by a different chain of narrators. Though Ubayd bin Is’haq is
omitted, Mindhal bin Ali’s (whose reliability is already cited) is found in the Narrators chain.

‫حدثنا محمد بن الحسن بن علي البزاز ثنا الحسين بن عبد الله بن يزيد القطان ثنببا أيببوب بببن‬
‫محمد الوزان ثنا رواد بن الجراح ثنا محمد بن عبيد الله عن عمرو بن شببعيب عبن أبيببه عببن‬
2 :‫جده قال قال رسول الله صلى الله عليه وسلم في مال اليتيم زكاة سنن الببدارقطني ج‬
110 :‫ص‬

Sunan ad-Daarqutnee 2/110-3

The above cited Hadhees is documented via Narrators other than these three.

‫وكببان صببدوقا إل أن كتبببه ذهبببت وكببان‬... ‫محمد بن عبيد الله العرزمي كنيته أبو عبببد الرحمببن‬
‫رديء الحفظ فجعل يحدث من حفظه ويهم فكثر المناكير في روايته تركه ببن المبببارك ويحيبى‬
246 ‫ص‬/ 2 ‫القطان وابن مهدي ويحيى بن معين المجروحين ج‬

Majrooheen 2/246

Though these three Narrators are absent in this Hadhees, the chain includes Muhammadh Bin
Ubaidhullah (Al Asrami) who is also unreliable.

Though he is Truthful, his books are destroyed, had poor Memory. While narrating the Hadhees in
his Memory, He would narrate it incorrect. He has narrated many reject-able Hadhees. Ibn Mubarak,
Yahya bin Al Katthan, Ibn Mahdhi, Yahya bin Mayeen have discarded him.

Hence this cannot be benchmarked to devise any stringent policy.

‫حدثنا علي قال نا الفرات بن محمد القيرواني قال نا شجرة بن عيسى المعافري عن عبد الملببك بببن‬
‫ابي كريمة عن عمارة بن غزية عن يحيى بن سعيد عن انس بن مالك قال قببال رسببول اللببه ص اتجببروا‬
264 :‫ ص‬4 :‫في اموال اليتامى ل تأكلها الزكاة المعجم الوسط ج‬

Thahdheebuth Thahdheeb 4/264 – 4152

20
Zakaah: In the light of Qur’an and Sunnah

2.1.2.4 Narration-4

This is also documented via some other narrators other than the four quoted above.

These narrations are also not Authentic. This chain includes Furradh bin Muhammadh and Umara bin
Kasiyya. Both of whom are Da’eef.

‫وقال بن حببارث كبان يغلببب عليببه الروايببة والجمببع ومعرفببة‬... ‫فرات بن محمد بن فرات العبدي القيرواني‬
‫ص‬/ 4 ‫الخبار وكان ضعيفا متهما بالكذب أو معروفا به مات سنة اثنتين وتسعين ومائتين لسببان الميببزان ج‬
432

Lisaan al-Meezaan 4/432

‫عمارة بن غزية حدثنا محمد بن عيسى قال حدثنا صالح قال حدثنا علببي قببال قلببت لسببفيان‬
‫كنت جالست عمارة بن غزية قال نعم جالسته كم من مرة فلم أحفظ عنه شيئا ثم قببال لببي‬
‫سفيان إيش روى قلت بن أبي سعيد الخدري عن أبيه قال من سأل وله أوقية قال سفيان هببذا‬
315 :‫ ص‬3 :‫وحدثناه عن زيد بن أسلم عن عطاء بن يسار ضعفاء العقيلي ج‬

Ad-Du‘afaa Ukaili 3/315

In Lisanul Missan, it is pointed out that apart from being Feeble, he is also suspected to be Liar.

Umara Bin Kassiya

Another Narrator Umara bin Kassiya is also Da’eef.

Sufayan have quoted that though he used to sit with him several times, I havent memorized any
Hadhees from him. He also added that he hasn’t seen any Appreciative comment about him.

Hence the Hadhees pertaining to Orphans’ wealth is Da’eef with respect to various reasons and hence
this cannot be taken as a reference to devise any policy.

Apart from this, explanation of Umar (May Allah be pleased with them) is documented in various
books such as Sunan ad-Daarqutnee 2/110, Al-Bayhaqee 4/107 and 6/2, Musannad Shafi 1/204, Muwatha
1/251, Musannab Abdur Razzak 4/69.

Since Muslims are bound to follow only Quran and Sunnah (Words, Deeds and Recommendations of
Allah’s Apostle). As others dint receive any divine Guidance (Wahi), those cannot be used to devise
Islamic Policies.

In another narration of Al-Bayhaqee 4/107, though documented as Allah’s


Apostle’s explanation and reported via precise Narrator, Imam Al-Bayhaqee himself stated that its
narrator chain is broken.

‫أخبرنا أبو زكريا بن أبي إسحاق المزكي في آخرين قالوا ثنا أبو العباس محمد بببن يعقببوب أنبببأ‬
‫الربيع بن سليمان أنبأ الشافعي أنبأ عبد المجيد عن بن جريج عن يوسف بببن ماهببك أن رسببول‬
‫الله عليه وسلم قال ابتغوا في مال اليتيم أو في أموال اليتامى ل تذهبها أو ل تستهلكها الصدقة‬
‫وهذا مرسل إل أن الشافعي رحمه الله أكده بالستدلل بالخبر الول وبما روي عن الصببحابة‬
21
Zakaah: In the light of Qur’an and Sunnah

‫رضي الله عنهم في ذلك وقد روي عن عمببرو ببن شببعيب عببن أبيببه عبن جببده مرفوعببا سببنن‬
107 ‫ ص‬4 ‫البيهقي الكبرى ج‬

Al-Bayhaqee 4/107

Hence, their first Evidence becomes void.

2.1.3 Hadhees doesn’t imply “Yearly”

Apart from this, if the Hadhees is assumed (?) to be Authentic, Their claim cannot be established
with reference to this Hadhees.

This Da’eef Hadhees only states that “Zakaah will consume Orphans’ wealth”. But the word
“yearly” is actually not present. This is their self inclusion.

If Zakaah will consume Wealth, monthly Zakaah (?) will consume sooner than annual. Hence, if we
argue that Zakaah is monthly, they would remain unspoken.

Another could argue that it is weekly (?) as weekly Zakaah would consume it sooner. Yet another
could argue that it could be daily (?).

It can also be inferred as 5 times a day (?) just like Salah. The claim that Zakaah is “Yearly” is also
included in the Hadhees just like all these claims.

This is presented only as an argument and as additional information. The fundamental is that the
Hadhees is Unauthentic.

This is reiterated several times in this article because people in contrary principle discard the
fundamental and give lengthy denial (?) for those arguments which are used as examples and supportive
information.

They are obliged to prove that the above Cited Hadhees is not Unauthentic.

2.1.4 Injustice to Orphan


We explored the Un-Authenticity of the Hadhees and the absence of the phrase “Yearly”. Apart from
this it’s Guidance is also not in harmony with the Islam.
A person is referred to as Orphan only until his youth. As per their agreed Islamic Consent, none of
the agreement would be valid until the person attains his youth.
Orphans’ consent is required if his/her wealth (assert) is to be used in trade.

َ‫ش ّۡدُهوُفوْا ِبٱ ۡلَع ۡه ‌ِۖدِۖإنّ ٱ ۡلَع ۡهَد َكان‬


ُ‫حّت ٰى َي ۡبُل ۥ‌َۚغ َأَوَأ‬
َ ‫ن‬
ُ‫س‬َ ‫ى َأ ۡح‬ ّ ‫ل ٱ ۡلَيِتيِم ِإ‬
َ ‫ل ِبٱّلِتى ِه‬ َ ‫ل َت ۡقَرُبوْا َما‬
َ ‫َو‬
ً ۬ ‫سُـو‬
‫ل‬ ٔ ۡ ‫َم‬

And do not approach the property of an orphan, except in the way that is best, until he reaches
maturity. And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be]
questioned.
Surah: 17.Al-Isra'. Verse: 34
22
Zakaah: In the light of Qur’an and Sunnah

Since the Orphan is not in the state of decision making, the Guardian has no rights in using his Assert
in trade.

Due to this reason the Hadhees further Weakens. Again, this is supportive information. We also
remind that people in contrary principle need not deviate by addressing (?) only this supportive claim and
discard the fundamental.

Trade comprise of profit as well as Loss.

As per their argument, Orphans’ wealth would be consumed by Zakaah after several years. But, it
would be consumed in a month or even in a day. Moreover, as per their argument, if wealth shrinks until
nisab, at least this wealth would be left for the Orphan. But, if trade is bankrupt, nothing might stay
behind.

This Unauthentic Hadhees claims that Allah’s Apostle (Peace Be Upon Him) meant that Zakaah
would consume the Wealth.

But, as per their argument, there is no chance for the wealth to be totally consumed if Zakaah is paid
once in a year. For instance, assume that a Guardian has to take care of a one year old Orphan. The
guardian should maintain only until he attains youth which could be approximately 15 years. Assuming
2.5% of the Wealth for calculation:

If Zakaah is paid on Rs. 100,000, Rs.2500 would be paid in the first year, Rs. 2437.80 in the second
year and so on. At the end of 15 years, the maximum Zakaah paid would be Rs. 31,598. Rs. 68,402 would
still stay behind. As per this, wealth would not disintegrate or be consumed by Zakaah as stated in the
Unauthentic Hadhees.

Since Allah’s Apostle (Peace Be Upon Him) wouldn’t have given such meaningless statement, hence
further weakens the Hadhees.

This is again supportive information. The fundamental is that the Hadhees is Unauthentic. Answer is
obliged only for the Authenticity of the Hadhees.

Moreover this would pave way for doing injustice to Orphans’ wealth.

Affirming that Allah’s Apostle (Peace Be Upon Him) wouldn’t have left room for Guardians to
fabricate that Wealth of the Orphan is lost in Trade, further weakens the Hadhees.

2.2 Narration citing Zakaah paid in advance

People iterating that Zakaah is obligatory on Wealth for which Zakaah has been previously paid,
point to yet another narration to support their claim.

Ibn ‘Abbaas said: Allaah’s Messenger (ρ ) sent ‘Umar to collect Zakaah. When he came to
al-‘Abbaas requesting the Zakaah of his wealth, al-‘Abbaas spoke to him in a rough manner. He left and
returned to the Prophet (ρ ) and informed him. Allaah’s Messenger (ρ ) said, “Indeed al-‘Abbaas has
paid the Zakaah of his wealth for this year and the year to come.”28

Similar Narrations are documented in some Hadhees books.

23
Zakaah: In the light of Qur’an and Sunnah

Based on this, people insist to pay Zakaah for Wealth for which Zakaah has been previously paid.
Their claim is that Allah’s Apostle (Peace Be Upon Him) collected Zakaah in advance because it is
obligatory every year on same wealth.

Let’s explore the Authenticity of this Narration and even if assumed to be Authentic, let’s analyze if
there is room for their claim.

This Narration also cannot be considered as Evidence.

2.2.1 Grade of Narrations

2.2.1.1 Narration-1

‫حدثنا أحمد بن محمد بن سعيد ثنا محمد بن عبيد بن عتبة ثنا وليد بن حماد ثنا الحسن بببن زيبباد‬
‫عن الحسن بن عمارة عن الحكم عن موسى بن طلحة عن طلحة أن النبي قال يا عمر أمببا‬
‫علمت أن عم الرجل صنو أبيه إنا كنا احتجنا إلى مال فتعجلنا من العباس صدقة ماله لسببنتين اختلفببوا عببن‬
124 ‫ ص‬2 ‫الحكم في إسناده والصحيح عن الحسن بن مسلم مرسل سنن الدارقطني ج‬

Sunan ad-Daarqutnee 2/124 - 6

The narrators’ chain includes Hasan Bin Umaar who is Da’eef .

‫خت ت ق البخاري في التعاليق والترمذي وابن ماجة الحسن بن عمببارة بببن المضببرب البجلببي‬
‫ قببال النضببر بببن شببميل‬... ‫مولهم الكوفي أبو محمد كان على قضاء بغداد في خلفة المنصور‬
‫ وقبال‬... ‫عن شعبة أفادني الحسن بن عمبارة سبببعين حببديثا عبن الحكبم فلبم يكبن لهبا أصببل‬
‫الطيالسي قال شعبة ائت جرير بن حازم فقل له ل يحل لك أن تروي عببن الحسببن بببن عمببارة‬
‫فإنه يكذب قال أبو داود فقلت لشعبة ما علمة ذلك قال روى عن الحكببم أشبياء فلبم نجبد لهببا‬
‫ عن أحمد متروك الحديث وكذا قال أبو طالب عنه وزاد قلت له كان له هوى قال ولكن‬... ‫أصل‬
‫كان منكر الحديث وأحاديثه موضوعة ل يكتب حديثه وقال مرة ليس بشيء وقببال بببن معيببن ل‬
‫يكتب حديثه وقال مرة ضعيف وقال مرة ليس حديثه بشيء وقال عبد الله بن المديني عن أبيه‬
‫ما أحتاج إلى شعبة فيه أمره أبين من ذلك قيل له كان يغلط فقببال أي شببيء كببان يغلببط كببان‬
‫ص‬/ 2 ‫يضع وقال أبو حاتم ومسلم والنسائي والدارقطني متروك الحببديث تهببذيب التهببذيب ج‬
263

Thahdheebuth Thahdheeb 2/263

Hasan Bin Umaar narrated 70 narrations using Hakam’s name.

Shufa reports that of those narrations, none are baseless. (This narration is also reported via Hakam).
Shufa further told Jareer Bin Haasim not to report narrations via Hasan Bin Umaar who is a Liar. Ahmad
Ibn Hambal suggested to discard his narrations and added that his Narrations are fabricated and hence
should not be documented. Ibn Mayeem also quoted the same view. Scholars including Abdullah Bin
AlMathyani, AbuHaatham, Muslim, Nasayee and Sunan ad-Daarqutnee recommended discarding his
Narrations.

Hence this Narration, reported via a Narrator; who is doubted a Liar cannot be referred to decide
upon paying Zakaah every year.

24
‫‪Zakaah: In the light of Qur’an and Sunnah‬‬

‫‪2.2.1.2 Narration-2‬‬

‫ورواه محمد بن عبيد الله هو العرزمي عن الحكم عن مقسم عن بن عبباس فبي قصبة عمبر‪...‬‬
‫والعباس رضي الله عنهما ورواه الحسن بن عمارة عن الحكم عن موسى بن طلحة عن طلحة‬
‫ورواه هشيم عن منصور بن زاذان عن الحكم عن الحسن بن مسلم عن النبي صلى الله عليببه‬
‫وسلم مرسل أنه قال لعمر رضي الله عنه في هذه القصة إنا كنا قد تعجلنا صدقة مال العباس‬
‫لعامنا هذا عام أول وهذا هو الصح من هذه الروايات وروي عن علي رضي الله عنببه مببن وجببه‬
‫آخر سنن البيهقي الكبرى ج‪ 4 :‬ص‪111 :‬‬

‫‪Al-Bayhaqee 4/111‬‬

‫‪Hassan Bin Umaar and Muhammad Bin Ubaidhullah AlAsrami are connected to this similar‬‬
‫‪narration. The facts for his Weakness are already provided.‬‬

‫‪Hence, this is Weaker than the previous narration.‬‬

‫‪2.2.1.3 Narration-3‬‬

‫‪Apart from these, there is yet another Narration.‬‬

‫حدثنا محمد بن أحمد بن عمرو بن عبد الخالق ثنا إبراهيم ببن محمببد ببن نائلبة الصببهاني ثنبا‬
‫محمد بن المغيرة ثنا النعمان بن عبد السلم عن محمد بن عبيد الله عن الحكم عن مقسببم‬
‫عن بن عباس قال بعث رسول الله عمر ساعيا قال فأتى العباس يطلب صدقة ماله قال فأغلظ لببه‬
‫العباس فخرج إلى النبي صلى الله عليه وسلم فأخبره قال فقال رسول اللببه صببلى اللببه عليببه وسببلم إن‬
‫العباس قد أسلفنا زكاة ماله العام والعام المقبل سنن الدارقطني ج ‪ 2‬ص ‪124‬‬

‫‪Sunan ad-Daarqutnee 2/124‬‬

‫‪2.2.1.4 Narration-4‬‬

‫حدثنا محمد بن مخلد ومحمد بن جعفر المطيري قال نا أبو خراسان محمد بن أحمد بن السكن ثنببا موسببى‬
‫بن داود ثنا مندل بن علي عن عبيد الله عن الحكم وقال المطيببري عببن عبيد الللله عببن الحكببم عببن‬
‫مقسم عن بن عباس أن رسول الله بعث عمر على الصدقة فرجع وهو يشكو العباس فقببال إنببه منعنببي‬
‫صدقته فقال رسول الله صلى الله عليه وسلم يببا عمببر أمببا علمببت أن عببم الرجببل صببنو أبيببه إن العببباس‬
‫أسلفنا صدقة عامين في عام كذا قال عن عبيببد اللببه بببن عمببر وإنما أراد محمد بللن عبيللد الللله وهببو‬
‫العزرمي( والله أعلم سنن الدارقطني ج ‪ 2‬ص ‪124‬‬

‫‪Sunan ad-Daarqutnee 2/124-8‬‬

‫‪Note the presence of Muhammadh Bin Ubaidhullah AlAsrami in the sequence.‬‬

‫‪Facts for his Weakness are already provided. Hence no policy could be devised with reference to this‬‬
‫‪narration.‬‬

‫‪25‬‬
‫‪Zakaah: In the light of Qur’an and Sunnah‬‬

‫‪2.2.1.5 Narration-5‬‬

‫‪The same narration is also documented via a different chain also.‬‬

‫حدثنا أحمد قال حدثنا محرز بن عوف قال حدثنا محمد بن ذكوان عببن منصببور عببن إبراهيببم‬
‫عن علقمة عن عبد الله قال قال رسول الله إن عم الرجل صببنو أبيببه وإن النبببي تعجببل مببن‬
‫العباس صدقة عامين في عام المعجم الوسط ج ‪ 1‬ص ‪299‬‬

‫‪At-Tabaraanee’s al-Awsat, 1/299‬‬

‫حدثنا أحمد بن داود المكي ثنا أبو عون الزيادي ثنا محمد بن ذكوان عن منصور عن إبراهيم عببن علقمببة‬
‫عن عبد الله قال قال رسول الله صلى الله عليه وسلم إن عببم الرجببل صببنو أبيببه وإن النبببي تعجببل مببن‬
‫العباس صدقة عامين في عام المعجم الكبير ج ‪ 10‬ص ‪72‬‬

‫‪At-Tabaraanee’s Kabeer 10/72‬‬

‫‪Muhammad bin Dhakwan is connected to both these narrations.‬‬

‫محمد بن ذكوان مولى الجهاضم بصري حدثني آدم قال سمعت البخاري قال محمد بن ذكوان‬
‫مولى الجهاضم منكر الحديث الضعفاء الكبير ج ‪/ 4‬ص ‪65‬‬

‫‪Ad-Du‘afaa al-Kabeer 4/65‬‬

‫‪Imam Bukhari told that his Narrations are to be rejected.‬‬

‫‪Hence this also cannot be taken as Evidence.‬‬

‫‪2.2.1.6 Narration-6‬‬

‫أخبرنا أبو نصر بن قتادة أنبأ أبو علي الرفاء ثنا محمد بن يبونس الكببديمي ثنبا وهبب ببن جريبر ح وأخبرنبباه‬
‫محمد بن الحسين بن الفضل القطان أنبأ عبد الله بن جعفر ثنا يعقوب بن سفيان ثنا عيسى بببن محمببد ثنببا‬
‫وهب بن جرير ثنا أبي قال سمعت العمش يحدث عن عمرو بن مرة عن أبي البختري عن علي رضي الله‬
‫عنه فذكر قصة في بعث رسول الله عمر رضي الله عنه ساعيا ومنع العباس صدقته وأنببه ذكببر للنبببي مببا‬
‫صنع العباس فقال أما علمت يا عمر أن عم الرجل صنو أبيببه إنببا كنببا احتجنببا فاستسببلفنا العببباس صببدقة‬
‫عامين لفظ حديث القطان وفي رواية بن قتادة أن النبي تعجل من العباس صببدقة عببام أو صببدقة عببامين‬
‫وفي هذا إرسال بين أبي البختري وعلي رضي الله عنه وقببد ورد هببذا المعنببى فببي حببديث أبببي‬
‫هريرة من وجه ثابت عنه سنن البيهقي الكبرى ج ‪ 4‬ص ‪111‬‬

‫‪Al-Bayhaqee 4/111‬‬

‫‪The narration is also reported via yet another path. It is said that Abul Bukthari reports via Ali (May‬‬
‫‪Allah be pleased with them). Though the narrators are reliable, Abul Bukthari have not met Ali (May‬‬
‫‪Allah be pleased with them) and reported. Imam Al-Bayhaqee himself specifies this in the end. Since‬‬
‫‪there is no link between Ali (May Allah be pleased with them) and Abul Bukthari, this is also‬‬
‫‪Unauthentic.‬‬

‫‪26‬‬
Zakaah: In the light of Qur’an and Sunnah

Imam Al-Bayhaqee adds that there is an Authentic Narration implying analogous message. This
Authentic Narration is documented in Bukhari and Muslim but it has been previously explained that it
doesn’t imply the similar message.

2.2.1.7 Narration-7

There is yet another narration documented in Sunan ad-Daarqutnee.

‫حدثنا عبد الله بن محمد بن عبد العزيز ثنا عبد الله بن عمر بن أبان ثنا أبو داود عن شريك عن إسماعيل‬
‫عن سليمان الحول عن أبي رافع أن النبي صببلى اللببه عليببه وسببلم بعببث عمببر سبباعيا فكببان بينببه وبيببن‬
‫العباس شيء فقال النبي أما علمت أن الرجل صنو أبيه إن العباس أسلفنا صببدقة العببام عببام الول سببنن‬
125 ‫ ص‬2 ‫الدارقطني ج‬

Sunan ad-Daarqutnee 2/125-9

The narrator Chain is linked to Ismael Makki who is Da’eef.

Apart from this, is also documented in Bassar and Abuya’la where in Hassan Bin Umaar; is linked to
the narrators’ chain which makes the narration Da’eef.

‫وحدثنا الحسن بن يحيى قال نا محمد بن عون أبو عون قال نا محمد بن ذكببوان عببن منصببور عببن إبراهيببم‬
‫عن علقمة عن عبد الله أن النبي تعجل من العباس صدقة سنتين وهببذا الحببديث إنمببا يرويببه الحفبباظ عببن‬
‫منصور عن الحكم بن عتيبة مرسل ومحمد بن ذكوان هذا لين الحديث قببد حببدث بأحبباديث كببثيرة لببم يتببابع‬
303 :‫ ص‬4 :‫ ج‬9-4 ‫عليها مسند البزار‬

Bassar 4/303

Muhammad Bin Thakwan is linked to another narration in Bassara; who is again a Da’eef.

‫حدثنا حميد بن مسعدة حدثنا يوسف بن خالد حدثنا الحسببن بببن عمببارة عببن الحكببم بببن عتيبببة‬
‫وحبيب بن أبي ثابت عن موسى بن طلحة عن أبيه ثم أن رسول الله صببلى اللببه عليببه وسببلم‬
12 :‫ ص‬2 :‫كان تعجل صدقة العباس بن عبد المطلب سنتين مسند أبي يعلى ج‬

AbuYa’la 2/12

Hassan Bin Umaar is linked to another narration of Bassar. Hassan Bin Umaar is undoubtedly proved
Da’eef.

Some more narrations are documented in books like Ahmed, Hakim, Ibn Maaja and Abu Dawud. In
these Narrations Suhail contrasts himself because he quotes this Narration as told by Ali (May Allah be
pleased with them) sometimes and a Non-Companion Hassan Bin Muslim sometimes. Scholars Sunan ad-
Daarqutnee and Ahmed researched this and stated that the actual narration is via Non-Companion. That
is, they reject his claim of being narrated by Companion. This detail is documented in the book At-
Talkees.

Narration of Allah’s Apostle apart from Companions is to be rejected.

Since these Narrations are not Authentic, policies cannot be formulated with reference to this.

27
Zakaah: In the light of Qur’an and Sunnah

2.2.2 Contrary to the Authentic Narration

These Narrations apart from either being broken or Da’eef with respect to Narrator’s chain are in the
state of Fabricated Narrations since it is in contrary to this Authentic Narration.

The Book of Zakaah (Kitab Al-Zakaah)


Muslim :: Book 5 : Hadith 2148

Abu Huraira reported that the Messenger of Allah (Peace be upon him) sent Umar for (collecting)
Sadaqa (Zakaah), and it was said that Ibn Jamil, Khalid b. Walid and 'Abbas the uncle of the Messenger
of Allah (Peace be upon him), refused (to pay it). Upon this the Messenger of Allah (Peace be upon him)
said: Ibn Jamil is taking revenge but for this that he was destitute and Allah made him rich. As regards
Khalid, you are unjust to Khalid, for be reserved his armours and weapons for the sake of Allah, and as
for 'Abbas, I shall be responsible for it and an equal amount along with it. And he again said: 'Umar, bear
this in mind, the uncle of a person is like his father.

In the narration of Bukhari it is reported that Allah’s Apostle (Peace Be Upon Him) told: “Zakaah is
compulsory on him and he should pay it double”

Obligatory Charity Tax (Zakaah)


Bukhari :: Book 2 :: Volume 24 :: Hadith 547

Narrated Abu Huraira

Allah’s Apostle (Peace Be Upon Him) ordered (a person) to collect Zakaah, and that person returned
and told him that Ibn Jamil, Khalid bin Al-Walid, and Abbas bin 'Abdul Muttalib had refused to give
Zakaah." The Prophet said, "What made Ibn Jamil refuse to give Zakaah though he was a poor man, and
was made wealthy by Allah and His Apostle? But you are unfair in asking Zakaah from Khalid as he is
keeping his armor for Allah's Cause (for Jihad). As for Abbas bin 'Abdul Muttalib, he is the uncle of
Allah’s Apostle (Peace Be Upon Him) and Zakaah is compulsory on him and he should pay it double."

There are no deficiencies in these Narrations. If the cruxes of these narrations are noted significantly,
we would infer that Allah’s Apostle (Peace Be Upon Him)did not collect two years Zakaah instead, he
collected it along with an equal amount with it.

On observing this Narration casually, even a Lehman would infer that Allah’s Apostle (Peace Be
Upon Him) collected twice the sum of Zakaah from those who refused to pay Zakaah. For instance, if one
refuses to pay Rs. 10, a collection of Rs. 20 refers to be a punishment for not paying. This is simply
comprehensible.

It would be relevant to remind the remarks made in this regard in Father Ul Bari: The elucidation of
Bukhari.

‫قوله فهي عليه صدقة ومثلها معها كذا في رواية شعيب ولم يقل ورقاء ول موسى بن عقبة صدقة فعلى الروايـةالولى يكـون‬
‫صلى ال عليه وسلم ألزمه بتضعيف صدقته ليكون أرفع لقدره وأنبه لذكره وأنفى للذم عنه فــالمعنى فهــي صــدقة ثابتــة عليــه‬
‫سيصدق بها ويضيف إليها مثلها كرما ودلت رواية مسلم على أنه صلى ال عليه وسلم إلتزم بإخراج ذلــك عنــه لقــوله فهــي‬
‫على وفيه تنبيه على سبب ذلك وهو قوله إن العم صنو الب تفضيل له وتشريفا ويحتمل أن يكون تحمل عنه بها فيستفاد منه‬
‫أن الزكاة تتعلق بالذمة كما هو أحد قولي الشافعي وجمـع بعضـهم بيــن روايــة علـي وروايــة عليـه بـأن الصـل روايـة علــي‬
‫ورواية عليه مثلها إل أن فيها زيادة هاه السكت حكاه بن الجوزي عن بن ناصر وقيل معنى قوله علي أي هي عنــدي قــرض‬
333 :‫ ص‬3 :‫لنني استسلفت منه صدقة عامين فتح الباري ج‬
28
Zakaah: In the light of Qur’an and Sunnah

The reason for Allah’s Apostle (Peace Be Upon Him) collecting double the Zakaah from him is to
equate it with his Status and that there should be no blame on him. This refers to the collection of Zakaah
and a part equal to it as supplementary. (Fathe ul Bari 3/333).

Ibn Hajar have enlightened that Zakaah collected equal to twice the actual is not for two years but in
supplementary.

Abbas’ (May Allah be pleased with them) refusal is similar in narrations of Bukhari and Muslim. And
this is Authentic.

It is contrary in other Books and which is Unauthentic. Moreover, since it contradicts these Authentic
Narrations, the narration is degraded into the fabricated state.

2.2.3 Can Zakaah be collected in advance?


Since the Narration wherein Zakaah was collected in advance from Abbas (May Allah be pleased
with them) is Unauthentic, the claim based on this becomes invalid.

Moreover this Narration is further weakened with various reasons.

If for an instance, we assume that Zakaah is obligatory on the Wealth for which Zakaah has
previously been paid, collecting Zakaah in advance is not practical.

Zakaah is not counted with respect to head counts. Instead, it is counted across the value of ones’
Assert.

As per their claim, the current years Zakaah can be collected because it is feasible to calculate his
current years Asserts.

But, will it be possible to calculate the next year’s Assert?

As per their claim, Zakaah is obligatory only on completion of one year. Won’t it be unfair if Zakaah
is collected before the completion of the next year?

If one owns Rs. 500,000 this year, will it be possible to collect the same amount as Zakaah for Rs.
500,000 in the next year? If this amount drains before next year, won’t the Zakaah collected for Rs.500,
000 be unfair?

Or if he departs before the year end, as per their claim, Zakaah is not obligatory for that year. If this
is the case, how could Zakaah collected in advance is justified?

Will these people; (who argue based on this Da’eef Narration) agree if someone is willing to pay
Zakaah for the next 10 years? If in these 10 years, the Wealth multiplies, or disintegrates or even if the
person departs, how will they pay for the injustice?

This thought further emphasizes that Zakaah collected for 2 years in advance is a fabricated narration

They are bound to prove these narrations as Authentic and rather not try to shred axioms over the
supporting information. They are also bound to explain the state of the narrations in Bukhari and Muslim.

29
‫‪Zakaah: In the light of Qur’an and Sunnah‬‬

‫‪2.3 Zakaah not obliged until a year passes on it‬‬

‫‪People insisting to pay Zakaah for the goods for which Zakaah has been previously been paid, quote‬‬
‫‪the following narration to support their claim.‬‬

‫عَمَر َقالَ‬‫ن ُ‬
‫ن اْب ِ‬
‫عْ‬‫ن َأِبيِه َ‬
‫عْ‬‫سَلَم َ‬ ‫ن َأ ْ‬
‫ن َزْيِد ْب ِ‬‫ن ْب ُ‬‫حَم ِ‬ ‫عْبُد الّر ْ‬
‫حّدَثَنا َ‬
‫ي َ‬
‫ي اْلَمَدِن ّ‬
‫حّ‬‫طْل ِ‬
‫ح ال ّ‬‫صاِل ٍ‬
‫ن َ‬ ‫ن ْب ُ‬
‫حّدَثَنا َهاُرو ُ‬‫سى َ‬ ‫ن ُمو َ‬
‫حَيى ْب ُ‬
‫حّدَثَنا َي ْ‬
‫َ‬
‫سّراَء ِبْن ِ‬
‫ت‬ ‫ن َ‬‫عْ‬ ‫عْنَد َرّبِه َوِفي اْلَباب َ‬ ‫ل ِ‬ ‫حْو ُ‬ ‫عَلْيِه اْل َ‬
‫ل َ‬ ‫حو َ‬
‫حّتى َي ُ‬‫عَلْيِه َ‬
‫ل َزَكاَة َ‬ ‫ل َف َ‬‫سَتَفاَد َما ً‬
‫نا ْ‬
‫سّلَم َم ْ‬
‫عَلْيِه َو َ‬
‫ل َ‬
‫صّلى ا ُّ‬
‫ل َ‬ ‫ل ا ِّ‬
‫سو ُ‬‫ل َر ُ‬ ‫َقا َ‬
‫ن اْلَغَنِوّيِة رواه الترمذي‬ ‫َنْبَها َ‬

‫‪“Whoever acquires wealth has no Zakaah to pay on it until a year passes on it”. This narration is‬‬
‫‪documented in at-Tirmithee as reported by Allah’s Apostle; which is claimed as their supporting‬‬
‫‪evidence.‬‬

‫‪This is narrated via Abdur Rahman Bin Syed Bin Assam who is classified as unreliable by Imam‬‬
‫‪Tirmithee. He further adds that many Scholars including Hambal and Ali Bin Mathyani have classified‬‬
‫‪him as unreliable.‬‬

‫أخبرنا علي بن محمد بن بشران ومحمد بن الحسين بن الفضل القطان ببغداد قال أنبأ أبو عمرو عثمان بن أحمـد بـن السـماك‬
‫ثنا محمد بن عبيد ال بن أبي داود ثنا أبو بدر شجاع بن الوليد ثنا حارثة بن محمد عــن عمــرة عـن عائشـة رضـي الـ عنهـا‬
‫قالت سمعت رسول ال صلى ال عليه وسلم يقول ل زكاة في مال حتى يحول عليه الحول وكذلك رواه أبو معاويــة وهريــم‬
‫بن سفيان وأبو كدينة عن حارثة مرفوعا ورواه الثوري عن حارثة موقوفا على عائشة وحارثة ل يحتج بخبره والعتماد في‬
‫ذلك على الثار الصحيحة فيه عن أبي بكر الصديق رضي ال عنه وعثمان بن عفان وعبد ال بن عمر وغيرهم رضــي ال ـ‬
‫عنهم سنن البيهقي الكبرى ج ‪/4‬ص ‪95‬‬

‫حدثنا أبو طلحة أحمد بن محمد بن عبد الكريم ثنا نصر بن علي ثنا شجاع بن الوليد عن حارثة‬
‫بن محمد ح وحدثنا إبراهيم بن دبيس بن أحمد الحداد ثنا محمد بن عبيد اللببه بببن المنببادي ثنببا‬
‫أبو بدر ثنا حارثة ح وحدثنا أحمد بن كامل ثنا محمد بن سعد العوفي ثنببا أبببو بببدر نببا حارثة ح‬
‫وحدثنا علي بن عبد الله بن مبشر ثنا علي بن أحمد الجواربي ثنا إسحاق بن منصور حدثنا هريم‬
‫عن حارثة عن عمرة عن عائشة قالت قال رسببول اللببه صببلى اللببه عليببه وسببلم ليببس فببي‬
‫المال زكاة حتى يحول عليه الحول قال نصر ل زكاة في مببال وقببال الببباقون ليببس فبي المببال‬
‫زكاة سنن الدارقطني ج ‪/2‬ص ‪90‬‬

‫‪Further, similar narrations are documented in Ibn Maaja, Al-Bayhaqee 4/95 and Sunan ad-‬‬
‫‪Daarqutnee 2/90.‬‬

‫‪Harisa Bin Muhammad is linked in the narrators’ chain. Imam Al-Bayhaqee remarks that his‬‬
‫‪narrations are unreliable.‬‬

‫‪Since this Narration is also inauthentic, the claim based on this is no more valid.‬‬

‫حدثنا الحسن بن الخضر المعدل بمكبة حبدثنا إسبحاق ببن إبراهيبم ببن يبونس ثنبا محمببد ببن‬
‫سليمان السدي ثنا حسان بن سياه عن ثابت عن أنس أن رسول الله صلى اللبه عليبه وسبلم‬
‫قال ليس في مال زكاة حتى يحول عليه الحول سنن الدارقطني ج ‪/2‬ص ‪91‬‬

‫‪Further, similar narration is documented in Sunan ad-Daarqutnee 2/91. Hassan Bin Siyah is linked to‬‬
‫‪the narrators’ chain. He is also unreliable.‬‬

‫‪30‬‬
‫‪Zakaah: In the light of Qur’an and Sunnah‬‬

‫ي الُّ‬ ‫ضَ‬ ‫ي َر ِ‬ ‫عِل ّ‬‫ن َ‬ ‫عْ‬‫عَوِر َ‬ ‫لْ‬ ‫ث ا َْ‬ ‫حاِر ِ‬ ‫ن اْل َ‬


‫عْ‬ ‫ضْمَرَة َو َ‬ ‫ن َ‬ ‫صِم بْ ِ‬‫عا ِ‬ ‫ن َ‬ ‫عْ‬‫ق َ‬ ‫حَ‬ ‫سَ‬ ‫حّدَثَنا َأُبو ِإ ْ‬‫حّدَثَنا ُزَهْيٌر َ‬ ‫ي َ‬ ‫حّمٍد الّنَفْيِل ّ‬ ‫ن ُم َ‬ ‫ل ْب ُ‬‫عْبُد ا ِّ‬‫حّدَثَنا َ‬ ‫َ‬
‫عَلْيُكـْم‬‫س َ‬ ‫ن ِدْرَهًمــا ِدْرَهـٌم َوَلْيـ َ‬ ‫ل َأْرَبِعيـ َ‬ ‫ن ُكـ ّ‬ ‫شوِر ِم ْ‬ ‫ل َهاُتوا ُرْبَع اْلُع ُ‬ ‫سّلَم َأّنه َقا َ‬ ‫عَلْيِه َو َ‬ ‫ل َ‬ ‫صّلى ا ُّ‬ ‫ي َ‬ ‫ن الّنِب ّ‬ ‫عْ‬ ‫سُبُه َ‬ ‫حَ‬‫ل ُزَهْيٌر َأ ْ‬ ‫عْنُه َقا َ‬‫َ‬
‫شاٌة‬
‫شاًة َ‬ ‫ن َ‬ ‫ك َوِفي اْلَغَنِم ِفي َأْرَبِعي َ‬ ‫ب َذِل َ‬ ‫سا ِ‬ ‫حَ‬ ‫سُة َدَراِهَم َفَما َزاَد َفَعَلى ِ‬ ‫خْم َ‬ ‫ي ِدْرَهٍم َفِفيَها َ‬ ‫ت ِماَئَت ْ‬ ‫ي ِدْرَهٍم َفِإَذا َكاَن ْ‬ ‫حّتى َتِتّم ِماَئَت ْ‬ ‫يٌء َ‬ ‫ش ْ‬ ‫َ‬
‫ن َتِبيـٌع َوِفــي‬ ‫لِثيـ َ‬ ‫ل َث َ‬‫ل َوِفي اْلَبَقِر ِفي ُكـ ّ‬ ‫ي َقا َ‬ ‫ل الّزْهِر ّ‬ ‫صَدَقَة اْلَغَنِم ِمْث َ‬‫ق َ‬ ‫سا َ‬ ‫يٌء َو َ‬ ‫ش ْ‬ ‫ك ِفيَها َ‬ ‫عَلْي َ‬
‫س َ‬ ‫ن َفَلْي َ‬ ‫لُثو َ‬ ‫سٌع َوَث َ‬ ‫ل ِت ْ‬‫ن ِإ ّ‬‫ن َلْم َيُك ْ‬‫َفِإ ْ‬
‫سـٌة ِمـ ْ‬
‫ن‬ ‫خْم َ‬‫ن َ‬ ‫شـِري َ‬ ‫عْ‬ ‫س َو ِ‬‫خْمـ ٍ‬ ‫ل َوِفــي َ‬ ‫ي َقــا َ‬
‫صَدَقَتَها َكَما َذَكَر الّزْهِر ّ‬ ‫ل َفَذَكَر َ‬ ‫لِب ِ‬
‫يٌء َوِفي ا ِْ‬ ‫ش ْ‬‫ل َ‬ ‫عَلى اْلَعَواِم ِ‬ ‫س َ‬ ‫سّنٌة َوَلْي َ‬ ‫ن ُم ِ‬ ‫لْرَبِعي َ‬‫ا َْ‬
‫ت َواحِ ـَدًة َفِفيَهــا‬ ‫ن َف ـِإَذا َزاَد ْ‬ ‫لِثي َ‬ ‫خْمسٍ َوَث َ‬ ‫ن َذَكٌر ِإَلى َ‬ ‫ن َلُبو ٍ‬ ‫ض َفاْب ُ‬ ‫خا ٍ‬ ‫ت َم َ‬ ‫ن ِبْن ُ‬‫ن َلْم َتُك ْ‬ ‫ض َفِإ ْ‬ ‫خا ٍ‬ ‫حَدًة َفِفيَها اْبَنُة َم َ‬ ‫ت َوا ِ‬ ‫اْلَغَنِم َفِإَذا َزاَد ْ‬
‫ل َفـِإَذا‬‫ي َقــا َ‬‫ث الّزْهـِر ّ‬ ‫حـِدي ِ‬ ‫ل َ‬ ‫ق ِمْثـ َ‬ ‫ســا َ‬‫ن ُثـّم َ‬ ‫سـّتي َ‬‫ل ِإَلى ِ‬ ‫جَم ِ‬ ‫طُروَقُة اْل َ‬ ‫حّقٌة َ‬ ‫حَدًة َفِفيَها ِ‬ ‫ت َوا ِ‬ ‫ن َفِإَذا َزاَد ْ‬ ‫س َوَأْرَبِعي َ‬ ‫خْم ٍ‬ ‫ن ِإَلى َ‬ ‫ت َلُبو ٍ‬ ‫ِبْن ُ‬
‫ك َفِفـي ُكـ ّ‬
‫ل‬ ‫ن َذِلـ َ‬ ‫ل َأْكَثـُر ِمـ ْ‬ ‫لِبـ ُ‬‫ت ا ِْ‬ ‫ن َكـاَن ْ‬ ‫شـِرينَ َوِمـاَئٍة َفـِإ ْ‬ ‫عْ‬ ‫ل ِإَلى ِ‬ ‫جَم ِ‬ ‫طُروَقَتا اْل َ‬ ‫ن َ‬ ‫حّقَتا ِ‬ ‫ن َفِفيَها ِ‬ ‫سِعي َ‬ ‫حَدًة َوِت ْ‬ ‫ت َواحَِدًة َيْعِني َوا ِ‬ ‫َزاَد ْ‬
‫ل َتْي ـ ٌ‬
‫س‬ ‫ع ـَواٍر َو َ‬ ‫ت َ‬ ‫ل َذا ُ‬ ‫صَدَقِة َهِرَمٌة َو َ‬ ‫خُذ ِفي ال ّ‬ ‫صَدَقِة َولَ ُتْؤ َ‬ ‫شَيَة ال ّ‬ ‫خْ‬ ‫ق َ‬ ‫ن ُمْفَتِر ٍ‬ ‫جَمُع َبْي َ‬ ‫جَتِمٍع َولَ ُي ْ‬ ‫ن ُم ْ‬ ‫ق َبْي َ‬
‫ل ُيَفّر ُ‬ ‫حّقٌة َو َ‬ ‫ن ِ‬ ‫سي َ‬‫خْم ِ‬ ‫َ‬
‫حـِدي ِ‬
‫ث‬ ‫شـِر َوِفـي َ‬ ‫ف اْلُع ْ‬‫صـ ُ‬ ‫ب َفِفيـِه ِن ْ‬ ‫سـَقى اْلَغـْر ُ‬ ‫شُر َوَمـا َ‬ ‫سَماُء اْلُع ْ‬ ‫ت ال ّ‬ ‫سَق ْ‬ ‫سَقْتُه الَْْنَهاُر َأْو َ‬ ‫ت َما َ‬ ‫ق َوِفي الّنَبا ِ‬ ‫صّد ُ‬‫شاَء اْلُم َ‬ ‫ن َي َ‬
‫ل َأ ْ‬‫ِإ ّ‬
‫ل اْب ـ ُ‬
‫ن‬ ‫ل اْبَنُة َمخَــاضٍ َو َ‬ ‫لِب ِ‬‫ن ِفي ا ِْ‬ ‫صٍم ِإَذا َلْم َيُك ْ‬‫عا ِ‬ ‫ث َ‬ ‫حِدي ِ‬ ‫ل َمّرًة َوِفي َ‬ ‫سُبُه َقا َ‬ ‫حَ‬‫ل ُزَهْيٌر َأ ْ‬ ‫عاٍم َقا َ‬‫ل َ‬ ‫صَدَقُة ِفي ُك ّ‬ ‫ث ال ّ‬ ‫حاِر ِ‬ ‫صٍم َواْل َ‬‫عا ِ‬ ‫َ‬
‫ن َأِبــي‬ ‫عـ ْ‬‫خـَر َ‬ ‫حاِزٍم َوسَـّمى آ َ‬ ‫ن َ‬ ‫جِريُر ْب ُ‬ ‫خَبَرِني َ‬ ‫ب َأ ْ‬‫ن َوْه ٍ‬ ‫خَبَرَنا اْب ُ‬‫ي َأ ْ‬‫ن َداُوَد اْلَمْهِر ّ‬ ‫ن ْب ُ‬ ‫سَلْيَما ُ‬ ‫حّدَثَنا ُ‬ ‫ن َ‬ ‫شاَتا ِ‬ ‫شَرُة َدَراِهَم َأْو َ‬ ‫ن َفَع َ‬ ‫َلُبو ٍ‬
‫ض َأّولِ َهـَذا‬ ‫عَلْيـِه َوسَـّلَم ِبَبْعـ ِ‬ ‫لـ َ‬ ‫صـّلى ا ُّ‬ ‫ي َ‬ ‫ن الّنِبـ ّ‬‫عـ ْ‬ ‫عْنـُه َ‬ ‫ل َ‬ ‫ي ا ُّ‬ ‫ضَ‬ ‫ي َر ِ‬ ‫عِل ّ‬
‫ن َ‬ ‫عْ‬ ‫عَوِر َ‬ ‫لْ‬ ‫ث ا َْ‬ ‫حاِر ِ‬ ‫ضْمَرَة َواْل َ‬ ‫ن َ‬ ‫صِم ْب ِ‬‫عا ِ‬ ‫ن َ‬ ‫عْ‬ ‫ق َ‬ ‫حَ‬ ‫سَ‬ ‫ِإ ْ‬
‫ب حَّتــى َيكُــو َ‬
‫ن‬ ‫يٌء َيْعِني ِفــي الـّذَه ِ‬ ‫ش ْ‬‫ك َ‬ ‫عَلْي َ‬
‫سُة َدَراِهَم َوَلْيسَ َ‬ ‫خْم َ‬ ‫ل َفِفيَها َ‬ ‫حْو ُ‬‫عَلْيَها اْل َ‬‫ل َ‬ ‫حا َ‬ ‫ك ِماَئَتا ِدْرَهٍم َو َ‬ ‫ت َل َ‬‫ل َفِإَذا َكاَن ْ‬ ‫ث َقا َ‬ ‫حِدي ِ‬ ‫اْل َ‬
‫ل َأْدِري‬ ‫ل َف َ‬‫ك َقــا َ‬‫ســابِ َذِلـ َ‬ ‫حَ‬ ‫ف ِديَنــاٍر َفَمــا َزاَد َفِب ِ‬ ‫صـ ُ‬ ‫ل َفِفيَها ِن ْ‬ ‫حْو ُ‬‫عَلْيَها اْل َ‬ ‫ل َ‬ ‫حا َ‬‫ن ِديَناًرا َو َ‬ ‫شُرو َ‬ ‫عْ‬ ‫ك ِ‬ ‫ن َل َ‬‫ن ِديَناًرا َفِإَذا َكا َ‬ ‫شُرو َ‬ ‫عْ‬‫ك ِ‬ ‫َل َ‬
‫ن جَِريـًرا‬ ‫ل َأ ّ‬‫ل ِإ ّ‬‫حـْو ُ‬‫عَلْيـِه اْل َ‬ ‫ل َ‬ ‫حـو َ‬ ‫حّتى َي ُ‬ ‫ل َزَكاٌة َ‬ ‫س ِفي َما ٍ‬ ‫سّلَم َوَلْي َ‬ ‫عَلْيِه َو َ‬ ‫ل َ‬ ‫صّلى ا ُّ‬ ‫ي َ‬ ‫ك َأْو َرَفَعُه ِإَلى الّنِب ّ‬ ‫ب َذِل َ‬ ‫سا ِ‬ ‫حَ‬ ‫ي َيُقولُ َفِب ِ‬ ‫عِل ّ‬‫َأ َ‬
‫ل رواه ابوداود‬ ‫حْو ُ‬‫عَلْيِه اْل َ‬
‫ل َ‬ ‫حو َ‬ ‫حّتى َي ُ‬ ‫ل َزَكاٌة َ‬ ‫سّلَم َلْيسَ ِفي َما ٍ‬ ‫عَلْيِه َو َ‬‫ل َ‬ ‫صّلى ا ُّ‬ ‫ي َ‬ ‫ن الّنِب ّ‬ ‫عْ‬ ‫ث َ‬ ‫حِدي ِ‬ ‫ب َيِزيُد ِفي اْل َ‬ ‫ن َوْه ٍ‬ ‫َقالَ اْب ُ‬

‫‪Apart from this, it is also documented in Abu Dawud 4/95 and Al-Bayhaqee 4/137. Naseerudheen‬‬
‫‪Albani certifies this as authentic based on the reliability of its narrators. Shaykh al-Albaanee failed to note‬‬
‫‪another deficiency in this.‬‬

‫‪Hence, we are bound to explain this in detail. The narrators’ chain is as follows.‬‬

‫‪1. Ali (May Allah be pleased with them).‬‬

‫‪2. Haris Al A’war – Aasim Bin Lamura.‬‬

‫‪3. Abu Is'haq.‬‬

‫‪4. Suhair.‬‬

‫‪5. Abdullah Bin Muhammad.‬‬

‫‪That is, Abdullah Bin Muhammad quotes that he hears from Suhair.‬‬

‫‪Suhair quotes that Abu Is'haq narrated him.‬‬

‫‪Abu Is’haq reports that Aasim and Haris narrated him.‬‬

‫‪Both, Aasim and Haris quotes that Ali (May Allah be pleased with them) narrated them.‬‬

‫‪Though Haris is a great liar, another narrator Aasim Bin Lamura is reliable. Thus, the chain of‬‬
‫‪narrators is perfect with reference to this and hence Shaykh al-Albaanee remarks it as Authentic.‬‬

‫‪But, It is not mentioned in this narration if Ali (May Allah be pleased with them) told himself or was‬‬
‫?‪it quoted by Allah’s Apostle‬‬

‫‪31‬‬
Zakaah: In the light of Qur’an and Sunnah

Suhair quotes that he assumed that Ali (May Allah be pleased with them) would have reported from
Allah’s Apostle. This phrase is in the beginning of this narration.

Suhair; who has not met Ali (May Allah be pleased with them) quotes that Ali (May Allah be pleased
with them) would have reported Allah’s Apostle’s message based on his hypothesis.

It should not be assumed based on hypothesis that Allah’s Apostle (Peace Be Upon Him)quoted this.
Had this been told by Allah’s Apostle, Ali (May Allah be pleased with them) should have mentioned this
clearly.

But, since Suhair hypothetically quotes, it cannot be considered as Allah’s’ Apostles’ Narration.

Hence, though the narrators are reliable, this is the self view of Ali (May Allah be pleased with them).
Hence none of the decisions can be made with reference to this.

2.3.1 Every Year

People insisting Zakaah on wealth even if Zakaah has been previously paid indicate one more
narration in support.

‘Abdullaah Ibn Mu‘aawiyah al-Ghaadiree quoted Allaah’s Messenger (ρ ) as saying, “He who
performs three things will have the taste of faith: One who worships Allah alone; one believes that there
is no god but Allah; and one who pays Zakaah every year on his property…”

Sunan Abu Dawud, vol. 2, p. 413, no. 1577

Similar narration is quoted in Al-Bayhaqee 4/95, At-Tabaraanee and Sakeer.

They refer them as most-authentic. But all the three narrations are in authentic.

2.3.1.1 Narration of Al-Bayhaqee

‫وأخبرنا أبو الحسين بن الفضل القطان ببغداد )حمزة بن احمد بن مخلد( أنبأ عبد ال بن جعفــر بــن درســتويه ثنــا يعقــوب بــن‬
‫سفيان ثنا إسحاق بن إبراهيم )بن العلء بــن الضــحاك الزبيــدي المعــروف بزبريــق( حــدثني عمببرو بببن الحببارث )الزبيــدي‬
‫الحمصي( حدثني عبد ال بن سالم عن الزبيدي قال حدثني يحيى بن جابر أن عبد الرحمن بن جبير حــدثه أن أبــاه حــدثه أن‬
‫عبد ال بن معاوية الغاضري حدثهم أن رسول ال صلى ال عليه وسلم قال ثلث من فعلهـن فقـد طعـم طعـم اليمـان مـن‬
‫عبد ال وحده فإنه ل إله إل ال وأعطى زكاة ماله طيبة بها نفسه رافدة عليــه فــي كــل عــام ولــم يعــط الهرمــة ول الدرنــة ول‬
‫الشرط اللئمة ول المريضة ولكن من أوسط أموالكم فإن ال عز وجل لم يسألكم خيره ولم يــأمركم بشــره وزكــى عبــد نفســه‬
‫فقال رجل ما تزكية المرء نفسه يا رسول ال قال يعلم أن ال معه حيث ما كان وقال غيـره ول الشـرط اللئيمـة سـنن الـبيهقي‬
95 :‫ ص‬4 :‫الكبرى ج‬

Al-Bayhaqee 4/95

Is’haq Bin Ibrahim is linked to the narrators’ chain.

‫بخ البخاري في الدب المفرد إسحاق بن إبراهيم بن العلء بن الضحاك بن المهاجر أبو يعقببوب‬
‫الحمصي الزبيدي المعروف بابن زبريق روى عن عمرو بن الحارث الحمصي وبقيببة بببن الوليببد‬
‫وأبي مسهر وغيرهم روى عنه البخاري في الدب ونسبه إلى جده وأبو حاتم والببذهلي ويعقببوب‬
‫الفسوي وعثمان بن سعيد الدارمي وأبببو إسببماعيل الترمببذي ويحيببى بببن عمببرو بببن المصببري‬
32
‫‪Zakaah: In the light of Qur’an and Sunnah‬‬

‫وجماعة قال أبو حاتم شيخ ل بأس به ولكنهم يحسدونه سمعت يحيى بن معين أثنى عليه خيببرا‬
‫وقال النسائي ليس بثقة وقال بن يونس عن بن رازح عن عمارة بن وثيمببة تببوفي بمصببر‬
‫لثمان بقين من رمضان سنة ‪ 238‬قلت وعلق البخاري في قيام الليببل حببديثا للزبيببدي هببو مببن‬
‫رواية إسحاق هذا عن عمرو بن الحارث الحمصي وصله الطبراني وغيره وروى الجري عن أبي‬
‫داود أن محمد بن عون قال ما أشك أن إسحاق بن زبريق يكللذب وذكببره بببن حبببان فببي‬
‫الثقات ‪ -‬تهذيب التهذيب ج ‪/ 1‬ص ‪189‬‬

‫‪Thahdheebuth Thahdheeb 1/189‬‬

‫‪Though Ibn Mayeen appreciates him, Imam Nasayee remarks him as unreliable narrator. Muhammad‬‬
‫‪Bin Awan quotes undoubtedly that he is a Liar.‬‬

‫‪Though some certify Ishac bin Ibrahim as Reliable, since there are clear indications that he is a Liar,‬‬
‫‪based on actual criteria specified in Science of Hadhees (in which it is axiomed that criticism would‬‬
‫‪overwhelm appreciation), he is to be assumed as unreliable.‬‬

‫‪Amr Bin Haris is also linked to this narration‬‬

‫بخ د البخاري في الدب المفرد وأبي داود عمببرو ببن الحببارث بببن الضببحاك الزبيببدي الحمصببي‬
‫عداده في الكلعيين روى عن عبد الله بن سالم الشعري وعنه إسحاق بببن إبراهيببم بببن العلء‬
‫بن زبريق ومولته علوة ذكره بن حبان في الثقات قلت تقدم في ترجمببة إسببحاق بببن إبراهيببم‬
‫الراوي عنه شيء يتعلق بتعاليق البخاري وقببال الببذهبي ل تعببرف عببدالته ‪ -‬تهببذيب التهببذيب ج‬
‫‪/ 8‬ص ‪13‬‬

‫‪Thahdheebuth Thahdheeb 8/13‬‬

‫‪Facts about him are unknown. Imam Thabahi quotes that his honesty is not justified.‬‬

‫‪Anonymity over his Honesty further weakens the authenticity of this narration.‬‬

‫‪2.3.1.2 Narration of Thabarani‬‬

‫حدثنا علي بن الحسن بن معروف الحمصي حدثنا أبو تقي عبد الحميد بن إبراهيللم حببدثنا‬
‫عبد الله بن سالم بن محمد بن الوليد الزبيدي حدثنا يحيى بن جابر الطائي أن عبد الرحمببن‬
‫بن جبير بن نفير حدثه أن أباه حدثه أن عبد الله بن معاوية الغاضري رضي الله عنه حببدثهم أن‬
‫رسول الله صلى الله عليه وسلم قال ثلث من فعلهن فقد ذاق طعم اليمان من عبببد اللببه‬
‫عز وجل وحده بأنه ل إله أل هو وأعطى زكاة ماله طيبة بها نفسه في كل عام ولم يعط الهرمة‬
‫ول الدرنة ول المريضة ولكن من أوسط أموالكم فإن اللببه عببز وجببل لببم يسببألكم خيرهببا ولببم‬
‫يأمركم بشرها وزكى نفسه فقال رجل وما تزكية النفس فقال أن يعلم أن الله عببز وجببل معببه‬
‫حيث كان ل يروى هذا الحديث عن بن معاوية إل بهذا السناد ول نعببرف لعبببد اللببه بببن معاويببة‬
‫الغاضري حديثا مسندا غير هذا المعجم الصغير ج‪ 1 :‬ص‪334 :‬‬

‫‪The narration documented by At-Tabaraanee in his book Sakeer is also in authentic.‬‬

‫‪Abudhaki Abdul Hameed Bin Ibrahim is linked to this narrators’ chain.‬‬

‫عبد الحميد بن إبراهيم الحضرمي الحمصي أبو تقى ‪ ...‬قال سألت محمببد بببن عببوف الحمصببي‬
‫عنه فقال كان شيخا ضريرا ل يحفظ وكنا نكتب من نسخه لذى كان عند إسحاق بن زبريق لبن‬
‫‪33‬‬
Zakaah: In the light of Qur’an and Sunnah

‫سالم فنحمله اليه ونلقنه فكان ل يحفظ السناد ويحفظ بعض المتن فيحدثنا وانما حملنا الكتاب‬
8 ‫ص‬/ 6 ‫عنه شهوة الحديث الجرح والتعديل ج‬

Abu Haatham remarked him as blind and aged. And that he was with poor memory and added that he
is not reliable and cannot be taken into account. (Refer Al-Jarah Waddhathil Part 6, Page no: 8)

Some scholars quote that this is the most authentic of the three narrations. But Scholars of Hadhees
Science have remarked Abudhaki Abdul Hameed as unreliable.

Hence, people quoting this Narration to justify their stand, should answer the criticism on the
narrators and establish their facts.

We have clarified with appropriate reason that these narrations are inauthentic. There is no change in
our decision until this is unauthentic.

2.3.1.3 Narration of Abu Dawud

ِ ْ ‫ث ال‬ ْ َ َ ‫َقا‬
‫ي‬ّ ‫صب‬ ِ ‫م‬ ْ ‫ح‬ ِ ِ‫حبار‬ َ ْ ‫ن ال‬ ِ ‫رو ْبب‬ ِ ‫مب‬ ْ َ‫ل ع‬ ِ ‫عْنبد َ آ‬ ِ ‫ص‬ َ ‫م‬ ْ ‫ح‬ ِ ِ ‫سال ِم ٍ ب‬ َ ‫ن‬ ّ
ِ ْ ‫ب عَب ْدِ اللهِ ب‬ ِ ‫ت ِفي ك َِتا‬ ُ ‫ل أُبو َداُود وَقََرأ‬
‫ي‬
ّ ِ‫ض بر‬ ِ ‫ة ال َْغا‬ َ ‫مَعاوِي َب‬ ُ ‫ن‬ ّ
ِ ‫ن عَب ْد ِ الل بهِ ب ْب‬ ْ َ‫في ْرٍ ع‬ َ ُ‫ن ن‬ ِ ْ ‫جب َي ْرِ ب‬ ُ ‫ن‬ ْ َ‫جاب ِرٍ ع‬ َ ‫ن‬ ُ ْ ‫حَيى ب‬ ْ َ ‫خب ََرِني ي‬ ْ َ ‫ل وَأ‬ َ ‫ن الّزب َي ْدِيّ َقا‬ ْ َ‫ع‬
ْ َ َ َ َ‫ن ف‬ َ
ّ ُ‫ن فَعَله‬ َ ّ َ ّ ّ َ ‫ل َقا‬ َ ‫س َقا‬ َ ‫ن‬
‫ن‬ ِ ‫ما‬ َ ‫لي‬ ِ ‫ما‬ َ ْ‫م طع‬ َ ِ‫قد ْ طع‬ ْ ‫م‬ َ ‫ث‬ ٌ ‫م ث َل‬ َ ‫سل‬ َ َ‫ه عَلي ْهِ و‬ ُ ‫صلى الل‬
َ
َ ‫ي‬ ّ ِ ‫ل الن ّب‬
َ ٍ ْ ‫ضَرةِ قَي‬ ِ ‫غا‬ ْ ‫م‬ِ
َ‫ل عَببام وَل‬ ُ َ
ّ ‫ه َرافِد َة ً عَلي ْهِ ك‬ ُ ‫س‬ ُ ‫ف‬ ْ َ ‫ة ب َِها ن‬ َ
ً َ ‫مال ِهِ طي ّب‬ َ
َ َ ‫ه وَأعْطى َزكاة‬ َ ّ
ُ ‫ه إ ِل الل‬ ّ َ َ
َ ‫ه ل إ ِل‬ ُ ّ ‫حد َه ُ وَأن‬ ْ َ‫ه و‬ ّ
َ ‫ن عَب َد َ الل‬ ْ ‫م‬ َ
ٍ َ
‫م‬ َ
ْ ‫ه لب‬ ّ
َ ‫ن الل ب‬ ّ ِ ‫م فَإ‬ ُ
ْ ‫وال ِك‬ َ ‫م‬ ْ ‫طأ‬ ِ ‫س‬ َ َ‫ن و‬ ْ ‫م‬ ِ ‫ن‬ َ
ْ ِ ‫ة وَلك‬ َ ‫م‬ َ ‫شَرط اللِئي‬ّ َ ّ ‫ة وَل ال‬ َ َ ‫ض‬ َ ‫ري‬ ِ ‫م‬ ْ
َ ‫ة وَل ال‬َ َ َ ‫ة وَل الد ّرِن‬َ َ ‫م‬ ْ
َ ِ‫طي الهَر‬ ِ ْ‫ي ُع‬
‫شّرهِ رواه ابوداود‬ َ ِ‫م ب‬ ُ ْ َ ُ ْ َ
ْ ‫مْرك‬ ُ ‫م ي َأ‬ ْ ‫خي َْره ُ وَل‬ َ ‫م‬ ْ ‫سألك‬ ْ َ‫ي‬
2.3.1.4 Narration of Abu Dawud also has two deficiencies

Imam Munthiri has cited it as Broken with respect to narrators’ chain. Abu Dawud did not reveal the
person from whom he heard. He further says that he comprehended from Abdullah Bin Salami’s book
from Amr Bin Harris’s family.

Abu Dawud quotes that he did not read the book from Abdullah Bin Saalim but comprehended from
Amr Bin Harris’s family.

Whom does family refers to? And, what about their reliability? There is no indication if they would
show some ones’ book as Abdullah Bin Salami’s.

Family would refer to Mother, Father, Brothers, Wife or Children. Since the reliability and identity
(of who the family member was) is unrevealed, this is inauthentic.

Further, in order to refer Amr Bin Haris’ family, it is already discussed that even Amr bin Harris’s
reliability remains unjustified.

Abu Dawud’s statement that reading from the book -which the family members of an unreliable
person possessed itself is clear enough for its in authenticity.

Apart from this, ‘Abdullaah Ibn Mu‘aawiyah al-Ghaadiree is reported as narrating from Allah’s
Apostle.

Though he is remarked as Companion in some books, his criterion is not matching the one
benchmarked for Companions’ of Prophet.
34
Zakaah: In the light of Qur’an and Sunnah

If he is to be assumed as Companion of Allah’s Apostle, it should be commonly known. But, there


are no details about him apart from his name appearing in this Narration.

He should have used reported stating “I heard from Allah’s Apostle” but in this narration he stated
“Allah’s Apostle (Peace Be Upon Him)told”. He is not proven to be a Companion even based on this
benchmark.

Otherwise, at least one Companion or Tabiyee should have certified him as Companion. No one
certified him as well

This acid test of determining one as Companion is mentioned in Thatreeb 2/672.

It is still a mystery why he is referred to as Companion in some books though he did not pass this
acid test.

They establish their claim with these inauthentic narrations.

People insisting Zakaah for the wealth for which Zakaah has been previously paid failed to present
any evidence.

When everything is void, they try to quote irrelevant narrations and justify their stand with their
hypothesis.

2.4 Abu Bakr (May Allah be pleased with them)’s Rule

During the rule of Abu Bakr (May Allah be pleased with them), when some refused to pay Zakaah,
he stated “I would fight with them even if they with-hold a she kid”

Obligatory Charity Tax (Zakaah)


Bukhari :: Book 2 :: Volume 24 :: Hadith 536

Narrated Abu Huraira:

Abu Bakr said, "By Allah! If they (pay me the Zakaah and) with-hold even a she-kid which they used
to pay during the life-time of Allah's Apostle, I will fight with them for it."

Dealing with Apostates


Bukhari :: Book 9 :: Volume 84 :: Hadith 59

Narrated Abu Huraira:

When the Prophet died and Abu Bakr became his successor and some of the Arabs reverted to
disbelief, 'Umar said, "O Abu Bakr! How can you fight these people although Allah’s Apostle (Peace Be
Upon Him)said, 'I have been ordered to fight the people till they say: 'None has the right to be worshipped
but Allah, 'and whoever said, 'None has the right to be worshipped but Allah', Allah will save his property
and his life from me, unless (he does something for which he receives legal punishment) justly, and his
account will be with Allah?' "Abu Bakr said, "By Allah! I will fight whoever differentiates between
prayers and Zakaah as Zakaah is the right to be taken from property (according to Allah's Orders). By
Allah! If they refused to pay me even a kid they used to pay to Allah's Apostle, I would fight with them for
withholding it." 'Umar said, "By Allah: It was nothing, but I noticed that Allah opened Abu Bakr's chest
towards the decision to fight, therefore I realized that his decision was right."
35
Zakaah: In the light of Qur’an and Sunnah

Holding Fast to the Qur'an and Sunnah


Bukhari :: Book 9 :: Volume 92 :: Hadith 388

Narrated Abu Huraira:

When Allah’s Apostle (Peace Be Upon Him)died and Abu Bakr was elected as a Caliph after him,
some of the Arabs reverted to disbelief, 'Umar said to Abu Bakr, "How dare you fight the people while
Allah’s Apostle (Peace Be Upon Him)said, I have been ordered to fight the people till they say 'None has
the right to be worshipped but Allah' And whoever says: None has the right to be worshipped but Allah.'
waves his wealth and his life from me unless he deserves a legal punishment lusty, and his account will
be with Allah! Abu Bakr said, "By Allah, I will fight him who discriminates between Zakaah and prayers,
for Zakaah is the Compulsory right to be taken from the wealth By Allah, if they refuse to give me even a
tying rope which they use to give to Allah's Apostle, I would fight them for withholding it." 'Umar said,
'By Allah, It was nothing, except I saw that Allah had opened the chest of Abu Bakr to the fight, and I
came to know for certain that was the truth."

Funerals (Al-Janaa'iz)
Bukhari :: Book 2 :: Volume 23 :: Hadith 483

Narrated Abu Huraira:

When Allah’s Apostle (Peace Be Upon Him)died and Abu Bakr became the caliph some Arabs
renegade (reverted to disbelief) (Abu Bakr decided to declare war against them), 'Umar, said to Abu Bakr,
"How can you fight with these people although Allah’s Apostle (Peace Be Upon Him)said, 'I have been
ordered (by Allah) to fight the people till they say: "None has the right to be worshipped but Allah, and
whoever said it then he will save his life and property from me except on trespassing the law (rights and
conditions for which he will be punished justly), and his accounts will be with Allah.' " Abu Bakr said,
"By Allah! I will fight those who differentiate between the prayer and the Zakaah as Zakaah is the
compulsory right to be taken from the property (according to Allah's orders) By Allah! If they refuse to
pay me even a she-kid which they used to pay at the time of Allah’s Apostle (Peace Be Upon Him). I
would fight with them for withholding it" Then 'Umar said, "By Allah, it was nothing, but Allah opened
Abu Bakr's chest towards the decision (to fight) and I came to know that his decision was right."

This narration is also quoted to justify their stand. Though this is an authentic narration, this does not
serve the purpose.

The phrase “they used to pay during the life-time of Allah's Apostle” implies continuous payment.
They argue that “If it was given only once, would Abu Bakr (May Allah be pleased with them) have
mentioned used to pay”.

This indicates the peak of their ignorance.

It is true that people used to pay continuously. Only if Zakaah is insisted as once for a Person, it
would not be continuous.

As per our claim, if Zakaah is decided as once for a thing, it could also be paid continuously.

36
Zakaah: In the light of Qur’an and Sunnah

If Zakaah is paid for a goat today, it could multiply and Zakaah could be paid for multiplied goats
could further multiply. This would necessitate payment of Zakaah again. Even if Zakaah is paid once,
when wealth multiplies, it would lead to the payment of Zakaah continuously.

Further, if their argument is viewed, they deny only our view and do not establish their stand because
continuous could not only refer to yearly, it could be monthly as well or even as weekly or daily.

Hence, they are bound to clarify how they themselves inserted “yearly” into the explanation of this
Narration.

2.5 Zakaah for Cattle

After deciding upon an issue without proper grounds, they present Narrations irrelevant to the
context to justify their stand.

In the similar category, they curve another narration pertaining to Cattles as per their wish.

If one owns 40 to 120 Goats, its Zakaah is 1 Goat. And if he has 121 to 200 Goats, then 2 is
obligatory. And similarly 3 for the range 201 to 300 and likewise for every 100 goats more than 300, 1
becomes obligatory.

They use the narrations with this context as their evidence.

Let’s first see how they use this to establish their claim.

They impose couple of questions with reference to the narration.

Q1: If one owns 40 Goats and for which one Goat is paid as Zakaah. After some days if he acquires
another 40 Goats, then as per our claim, are we supposed to give 1 more goat as Zakaah for this 40. And
won’t it be in contrary to the axiom of 1 goat per 120?

Q2: If we say that it is not required for the next 40, then as per our claim only the first 40 is purified
and how could the second slot be purified?

This is as a result of ignorance over our statement.

If one gives Zakaah when holding 40 goats, Zakaah is not just for 40 goats it is for 120 goats and
hence he is not obliged to pay Zakaah for 120 goats.

When only 1 Goat is paid as Zakaah, it doesn’t cross the limit of 1 for 120. Similarly if Zakaah is
paid upto 120 goats, the additional 40 goats also become pure. This is our answer.

Moreover, it is also quoted in the Narration as one per every 100. They also curve this and fit their
justification.

They also ask if one has 300 goats and 3 goats are paid for that and that if he acquires 100 more,
what should he do? The Narration is made realistic if 1 goat is given for the additional 100 goats.

There is no room of evidence for their claim. Our prime question is “How do they establish their
claim of paying yearly, year after year from this Narration?”

37
Zakaah: In the light of Qur’an and Sunnah

We quoted the intention of “Zakaah to purify wealth” as only supportive information. But the people
bound to justify their stand forget that there is no room of evidence in this narration for their claim.

It is to be noted that instead of People justifying their stand (of paying Zakaah on the same wealth
yearly for which Zakaah has been previously paid) only try to deny to our supporting information.

We discussed with relevant evidences that there are no authentic narrations insisting the obligation of
Zakaah on the same wealth yearly for which Zakaah has previously been paid.

Unable to deny this, people in contrary principle argue that though there are no evidences in
Narrations of Allah’s Apostles, point to some statements and practice of Companions (or of Leading
Scholars of the Salaf) for paying Zakaah on the Wealth yearly for which Zakaah is previously been paid.

3.0 COMPANIONS- Should one follow their Guidance?

The elementary belief of a Muslim is to follow only Wahi. Even the self analysis of Rasool SAW
need not be considered as Dheen. People change this fundamental testimony of Islam by insisting to
follow Companions’ views.

Affirming Honey as Haram and refuting Crossbreed-Date cultivation without Wahi are few
examples.

When Prophet SAW himself clearly disengaged his words and deeds between Wahi and non-Wahi, it
surprises when few people dispute that it is obligatory in Islam to follow Companions’ views.

ً ۬ ‫ل َتّتِبُعوْا ِمن ُدوِن ۦِۤه َأ ۡۖوِلَي ٓا ‌َۗءَۖقِلي‬


َ ‫ل ّما َتَذّكُرو‬
‫ن‬ َ ‫ل ِإَل ۡيُكم ّمن ّرّبُك ۡم َو‬
َ ‫ٱّتِبُعوْا َم ٓا ُأنِز‬
Follow, [O mankind], what has been revealed to you from your Lord and do not follow other than
Him any allies. Little do you remember!
Surah: 7.Al-A'raf: Verse: 3

‫ل ُه ۡم‬
َ ‫عَليِۖۡہ ۡم َو‬ ٌ ‫خ ۡو‬
َ ‫ف‬ َ ‫جِمي ً۬ع ‌ۖا َفِإّما َي ۡأِتَيّنُكم ّمّنى ُه ً۬دى َفَمن َتِبَع ُهَداىَ َف‬
َ ‫ل‬ َ ‫طوْا ِمنَۖۡہا‬
ُ ‫ٱ ِۡبه‬
َ ‫َي ۡحَزُنو‬
‫ن‬
We said, "Go down from it, all of you. And when guidance comes to you from Me, whoever follows
My guidance - there will be no fear concerning them, nor will they grieve.
Surah: 2.Al-Baqarah: Verse: 38

َ ‫ن ٱ ۡلُم ۡشِرِكي‬
‫ن‬ ِ‫ع‬َ ‫ۡض‬ ‫ل ُه ‌َۖوَۖوَأ ۡعِر‬
ّ ‫ل ِإَل ٰـَه ِإ‬
َٓ ۖ
‫ك ِمن ّرّب ‌َۖك‬
َ ‫ى ِإَل ۡي‬
َ‫ح‬ِ ‫َم ٓا ُأو‬
Follow, [O Muhammad], what has been revealed to you from your Lord - there is no deity except
Him - and turn away from those who associate others with Allah.
Surah: 6.Al-An'am: Verse: 106

‫ط ۡعَنـ ‌ۚا‬
َ ‫سـِم ۡعَنا َوَأ‬َ ‫ســوِل ۦِه ِلَي ۡحُكـَم َب ۡيَنُهـ ۡم َأن َيُقوُلــوْا‬ ِّ ‫ع ٓوْا ِإَلى ٱ‬
ُ ‫لـ َوَر‬ َ ‫ل ٱ ۡلُم ۡؤِمِني‬
ُ ‫ن ِإَذا ُد‬ َ ‫ن َق ۡو‬
َ ‫َكا‬
َ ‫حو‬
‫ن‬ ُ ‫ك ُهُم ٱ ۡلُم ۡفِل‬َ ‫َوُأْوَلـِٰٕۖۖٓٮ‬
38
Zakaah: In the light of Qur’an and Sunnah

The only statement of the [true] believers when they are called to Allah and His Messenger to judge
between them is that they say, "We hear and we obey." And those are the successful.
Surah: 24.An-Nur: Verse: 51.

‫حّم ۡلُت ۡ‌ۖم َوِإن‬


ُ ‫عَليُۖۡڪ م ّمـا‬َ ‫ل َو‬ ُ ‫عَل ۡيـ ِه َمـا‬
َ ‫حّمـ‬ َ ‫َۖفـِإن َتَوّلـ ۡوْا َفِإّنَمـا‬
‫سـو ‌َۖل‬
ُ ‫طيُعـوْا ٱلّر‬
ِ ‫ل َوَأ‬
َّ ‫طيُعوْا ٱ‬
ِ ‫ل َأ‬
ُ ‫ل ٱ ۡلَبَل ٰـُغ ٱ ۡلُمِبي‬
‫ن‬ ّ ‫ل ِإ‬
ِ ‫سو‬ُ ‫عَلى ٱلّر‬َ ‫طيُعوُه َت ۡهَتُدو ‌ْۚاَۖوَما‬ ِ ‫ُت‬
Say, "Obey Allah and obey the Messenger; but if you turn away - then upon him is only that [duty]
with which he has been charged, and upon you is that with which you have been charged. And if you
obey him, you will be [rightly] guided. And there is not upon the Messenger except the [responsibility
for] clear notification."
Surah: 24.An-Nur: Verse: 54

‫حي ٌ۬م‬
ِ ‫غُفو ٌ۬ر ّر‬ ُّ ‫ل َوَي ۡغِف ۡر َلُك ۡم ُذُنوَبُك ۡ‌ۗم َوٱ‬
َ ‫ل‬ ُّ ‫ل َفٱّتِبُعوِنى ُي ۡحِب ۡبُكُم ٱ‬
َّ ‫ن ٱ‬ ِ ‫ِإن ُكنُت ۡم ُت‬
َ ‫حّبو‬
Say, [O Muhammad], "If you should love Allah, then follow me, [so] Allah will love you and forgive
you your sins. And Allah is Forgiving and Merciful."
Surah: 3.Al-’Imran: Verse: 31

‫ل َمَع‬
َّ ‫ن ٱ‬
ّۖ‫حُك ۡ‌ۖم َوٱ ۡصِبُر ٓو ‌ْۚا ِإ‬ َ ‫شُلوْا َوَت ۡذَه‬
ُ ‫ب ِري‬ َ ‫عوْا َفَت ۡف‬
ُ ‫سونَل ٰـُهَز‬ َ ‫ل ۥَوَوَر‬
‫لُ َت‬ َّ ‫طيُعوْا ٱ‬ ِ ‫َوَأ‬
َ ‫ص ٰـِبِري‬
‫ن‬ ّ ‫ٱل‬
And obey Allah and His Messenger, and do not dispute and [thus] lose courage and [then] your
strength would depart; and be patient. Indeed, Allah is with the patient.
Surah:8.Al-Anfal : Verse : 46

ّ ‫ُۖك ۡم َو‬
‫صٮُٰكم‬ ‫سِبيِل ۦ‌ِه َذٲِل‬
َ ‫عن‬ ۡ ُ ‫ق ِب‬
َ ‫كم‬ َ ‫ل َفَتَفّر‬
َ ‫سُب‬
ّ ‫ل َتّتِبُعوْا ٱل‬
َۖ‫مسَتِقي ً۬ما َفٱّتِبُعو ُۚه َو‬
ۡ ُ ‫طى‬
ِ ‌ ‫صَر‬ِ ‫‌َۖذا‬‫ن َهـ‬
ّ ‫ٰٲ َوَأ‬
َ ‫ِب ۦِه َلَعّل ُڪ ۡم َتّتُقو‬
‫ن‬
And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for
you will be separated from His way. This has He instructed you that you may become righteous.
Surah: 6.Al-An’am: Verse: 153

‫ل َوُأْوِلى ٱ ۡلأَ ۡمِر ِمنُك ۡ‌ۖم َفِإن َتَن ٰـزَ ۡعُت ۡم ِفى‬ َ ‫سو‬
ُ ‫طيُعوْا ٱلّر‬ ِ ‫ل َوَأ‬َّ ‫طيُعوْا ٱ‬ِ ‫ن َءاَمُن ٓوْا َأ‬َ ‫ّيـ َہا ٱّلِذي‬
َ ‫خ ۡي ٌ۬ر َوَأ ۡح‬
ُ‫س‬
‫ن‬ َ َ‫خ ‌ِۚرَۖذٲِلك‬ ِ َ‫ل َوٱ ۡلَي ۡوِم ٱ ۡلأ‬ َ ‫ل ِإن ُكنُت ۡم ُت ۡؤِمُنو‬
ِّ ‫ن ِبٱ‬ ِ ‫سو‬ُ ‫ل َوٱلّر‬ ِّ ‫ٍ۬ء َفُرّدوُه ِإَلى ٱ‬
ً ‫َت ۡأِوي‬
‫ل‬

39
Zakaah: In the light of Qur’an and Sunnah

O you, who have believed, obey Allah and obey the Messenger and those in authority among you.
And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and
the Last Day. That is the best [way] and best in result.
Surah: 4.An-Nisa’: Verse: 59

‫خَي ـَرُة ِم ـ ۡن َأ ۡمِرِه ـ ۡۗم‬


ِ ‫ن َلُه ـُم ٱ ۡل‬ ۡ ُ‫ل َو ۥَۤر َأ‬
َ ‫سوُلمُهًرا َأن َيُكــو‬ َ ‫ل ُم ۡؤِمَنٍة ِإَذا َق‬
ُّ ‫ضى ٱ‬ ٍ ۬ ‫ن ِلُم ۡؤِم‬
َ ‫ن َو‬ َ ‫َوَما َكا‬
‫ل ّمِبي ً۬نا‬
ً ۬ ‫ضَل ٰـ‬
َ ‫ل‬ َ ‫سولَق ُۡهد‬
ّ‫ض‬ ‫ل َوَر ۥُ َف‬
َّ ‫َوَمن َي ۡعصِ ٱ‬
It is not for a believing man or a believing woman, when Allah and His Messenger have decided a
matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and
His Messenger has certainly strayed into clear error.
Surah: 33.Al-Ahzab: Verse: 36

ِ ‫ت َلُك ـُم ٱ ۡلِإ ۡسَل ٰــَم ِدي ً۬ن ـ ‌ۚا َفَم ـ‬


‫ن‬ ُ ‫ضــي‬ِ ‫عَل ۡيُك ۡم ِن ۡعَمِتــى َوَر‬
َ ‫ت‬ ُ ‫ۖ َلُك ۡم ِديَنُك ۡم َوَأ ۡتمَ ۡم‬
ُ‫ش ۡ ۡكوَم ۡ ‌ۚلِن‬
‫ت‬ َ‫وٱ ۡ ۡوَمخ َأ‬
‫ٱَ ۡلَي‬
‫حي ٌ۬م‬
ِ ‫غُفو ٌ۬ر ّر‬
َ ‫ل‬َّ ‫ن ٱ‬ ّۖ‫ف ٍِّ۬ل ۡث ۬‌ٍۙم َفِإ‬
ٍ ۬ ‫جاِن‬ َ ‫غ ۡيَر ُمَت‬َ ‫صٍة‬ َ ‫طّر ِفى َم ۡخَم‬ ُ‫ض‬
Fear Me! This day have I perfected your religion for you and completed My favor unto you, and have
chosen for you as religion AL-ISLAM. Whoso is forced by hunger, not by will, to sin: (for him) lo! Allah
is Forgiving, Merciful.
Surah: 5.Al-Maeda: Verse: 3

All these verses evidently claim to Follow Only Wahi: Quran and Sunnah of Prophet SAW.

When we clarify this, People think that we do not respect Companions of Prophet and yell them.

There is no second thought on the Companions’ Excellence, being superior to us in belief which is
iterated in lot of Quran verses and Hadhees.

Bukhari :: Book 5 :: Volume 57 :: Hadith 22

Narrated Abu Said:

The Prophet said, "Do not abuse my companions for if any one of you spent gold equal to Uhud (in
Allah's Cause) it would not be equal to a Mud or even a half Mud spent by one of them."

Bukhari :: Book 5 :: Volume 57 :: Hadith 2

Narrated Imran bin Husain:

"Allah’s Apostle (Peace Be Upon Him) said, 'The best of my followers are those living in my
generation (i.e. my contemporaries). and then those who will follow the latter"

Allah has also praised Companions of Prophet in His Holy Quran:

40
Zakaah: In the light of Qur’an and Sunnah

ُّ ‫ى ٱ‬
‫ل‬ َ‫ض‬
ِ ‫ن ّر‬ ٍ ۬ ‫س ٰـ‬
َ ‫ن ٱّتَبُعوُهم ِبِإ ۡح‬ َ ‫صاِر َوٱّلِذي‬ َ ‫ن َوٱ ۡلَأن‬ ِ ‫ن ٱ ۡلُمَه ٰـ‬
َ ‫جِري‬ َ ‫ن ِم‬َ ‫ن ٱ ۡلَأّوُلو‬ َ ‫س ٰـِبُقو‬
ّ ‫َوٱل‬
‫ك ٱ ۡلَف ۡوُز‬ َ ‫ن ِفي َہ ٓا َأَب ً۬د ‌ۚا َذٲِل‬
َ ‫خِل ٰـِدي‬
َ ‫ت َت ۡجِرى َت ۡحَتَها ٱ ۡلَأ ۡنَه ٰـُر‬ ٍ ۬ ‫جّن ٰـ‬َ ‫عّد َلُه ۡم‬ َ ‫ع ۡنُه َوَأ‬
َ ‫ضوْا‬
ُ
ِ ‫ٱ ۡلَع‬
‫ظيُم‬
And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed
them with good conduct - Allah is pleased with them and they are pleased with Him, and He has prepared
for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.
Surah: 9.At-Taubah: Verse: 100

‫عِة ٱ ۡلُع ۡسَرِة ِم ۢن‬


َ ‫سا‬َ ‫ن ٱّتَبُعوُه ِفى‬
َ ‫صاِر ٱّلِذي‬ َ ‫ن َوٱ ۡلَأن‬ َ ‫جِري‬ِ ‫ى َوٱ ۡلُمَه ٰـ‬ّ ‫عَلى ٱلّنِب‬ َ ‫ل‬ ُّ ‫ب ٱ‬َ ‫ّلَقد ّتا‬
‫حي ٌ۬م‬ ٌ ۬ ‫عَل ۡيِه ۡ‌ۚ ۥم إِبّنِهُه ۡم َرُءو‬
ِ ‫ف ّر‬ َ ‫ق ّم ۡنُه ۡم ُثّم َتا‬
َ ‫ب‬ ٍ ۬ ‫ب َفِري‬ُ ‫ۡعِد َما َڪاَد َيِزيُغ ُقُلو‬
Allah has already forgiven the Prophet and the Muhajireen and the Ansar who followed him in the
hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgave
them. Indeed, He was to them Kind and Merciful.
Surah: 9.At-Taubah: Verse: 117

َ ‫ل َي ۡسَتِوى ِمنُكم ّم ۡن َأنَف‬


‫ق‬ َ ‫ِض‬ ۖۚ‌ ‫ت َوٱ ۡلأَ ۡر‬ ِ ‫سَم ٰـَوٲ‬
ّ ‫ث ٱل‬ ُ ‫ل ِميَرٲ‬ ِّ ‫ل َو‬ِّ ‫ل ٱ‬ ِ ‫سِبي‬َ ‫ل ُتنِفُقوْا ِفى‬ ّ ‫َلُك ۡم َأ‬
ُ‫ل‬
ّ ‫عَد ٱ‬ ّ ۬ ‫ن َأنَفُقواْ ِم ۢن َب ۡعُد َوَق ٰـَتُلو ‌ْۚاَۖوُك‬
َ ‫ل َو‬ َ ‫ن ٱّلِذي‬َ ‫ج ً۬ة ّم‬َ ‫ظُم َدَر‬َ ‫ك َأ ۡع‬َ ‫ِٰٕۖۖۖٓٮ‬ ‫ح َوَق ٰـَتُأ ‌ْۚوَلـ‬
‫َل‬ ِ ‫ل ٱ ۡلَف ۡت‬ ِ
‫خِبي ٌ۬ر‬
َ ‫ن‬ َ ‫ل ِبَما َت ۡعَمُلو‬
ُّ ‫ح ۡسَن ٰ‌ۚى َوٱ‬ ُ ‫ٱ ۡل‬

And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavens
and the earth? Not equal among you are those who spent before the conquest [of Makah] and fought [and
those who did so after it]. Those are greater in degree than they who spent afterwards and fought. But to
all Allah has promised the best [reward]. And Allah, with what you do, is Acquainted.
Surah: 57.Al-Hadid: Verse: 10

We never refuted these Excellencies of Companions of Prophet. Also, we never stopped from
identifying the Shias and its supporters, who try to testify the Excellencies of Companions of Prophet.

But at the same time, Inspite of possessing such Excellencies, it is not acceptable to make the opinion
of Companions’ as Dheen. Only Quran and Hadhees are the attestation of Dheen. Though Companions
are Excellent, they are not an exception to human nature. They would also have liability.

We do not say this out of Imagination:

 Few of their views and conduct were contrary to Quran and Hadhees.
 They were ignorant of few Authentic Hadhees.
 Have shaped few things which were not in Quran and Hadhees.

There are lots of instances in support of this. Hence, we insist not to attest anything else apart from
Quran and Hadhees.

41
Zakaah: In the light of Qur’an and Sunnah

The fact is that Companions of Prophet have enlightened not one or two but many decisions against
Quran and Hadhees.

3.1 Hajj-at-Tamattu'

Bukhari :: Book 2 :: Volume 26 :: Hadith 634

Narrated Marwan bin Al-Hakam:

I saw 'Uthman and 'Ali. 'Uthman used to forbid people to perform Hajj-at-Tamattu' and Hajj-al-Qiran
(Hajj and 'Umra together), and when 'Ali saw (this act of 'Uthman), he assumed Ihram for Hajj and 'Umra
together saying, "Lubbaik for 'Umra and Hajj," and said, "I will not leave the tradition of the Prophet on
the saying of somebody."

A person from Syria asked Ibn Umar (May Allah be pleased with them) about completing Umrah
during Hajj month and tying ihram separately, for that he said “That’s permitted”. Syrian told “your
father has banned this”. Ibn Umar (May Allah be pleased with them) replied “If my Father banned which
was practiced by Apostle of Allah, should my Father’s order be executed? (Or) Apostle of Allah’s? The
Syrian replied “Apostle of Allah’s order should only be executed. Ibn Umar (May Allah be pleased with
them) answered Allah’s Apostle (Peace Be Upon Him) has done it that way.

(Refer: Sunan at-Tirmithhee 753, Narrated by Salim)

Even today everyone accepts Hajj-at-Tamattu’ including those who insist to follow Companions of
Prophet. But Great Companions like Umar(May Allah be pleased with them) and ‘Utman(May Allah be
pleased with them) were unaware of this. Why?

3.2 Bathing (Ghusl)

Bukhari :: Book 1 :: Volume 5 :: Hadith 292

Narrated Ubai bin Ka'b:

I asked Allah’s Apostle (Peace Be Upon Him)about a man who engages in sexual intercourse with his
wife but does not discharge. He replied, "He should wash the parts which comes in contact with the
private parts of the woman, perform ablution and then pray." (Abu 'Abdullah said, "Taking a bath is safer
and is the last order.")

If the Sperm doesn’t discharge after Intercourse, Bathing is not necessary: this was Allah’s Apostle’s
initial ruling but later he changed this verdict.

Allah’s Apostle (Peace Be Upon Him) said “If Man’s private part enter Women’s, Ghusl (Bathing) is
obligatory.

Narrated by: Aisha (May Allah be pleased with them) Books: Muslim 526, Sunan at-
Tirmithhee

Such modified rulings are well known to everyone including those who insist to follow Companions.
But, ‘Utman (May Allah be pleased with them) has told that Ghusl is not obligatory if Sperm doesn’t
discharge.

42
Zakaah: In the light of Qur’an and Sunnah

Bukhari :: Book 1 :: Volume 5 :: Hadith 291

Narrated Zaid bin Khalid AjJuhani:

I asked 'Uthman bin 'Affan about a man who engaged in the sexual intercourse with his wife but did
not discharge. 'Uthman replied, "He should perform ablution like that for the prayer after washing his
private parts."

Why was ‘Utman (May Allah be pleased with them) unaware of this modified ruling?

3.3 Rubbing hands and feet with dust (Tayammum)

Bukhari :: Book 1 :: Volume 7 :: Hadith 342

Narrated Shaqiq bin Salama:

I was with 'Abdullah and Abu Musa; the latter asked the former, "O Abu AbdurRahman! What is
your opinion if somebody becomes Junub and no water is available?" 'Abdullah replied, "Do not pray till
water is found." Abu Musa said, "What do you say about the statement of 'Ammar (who was ordered by
the Prophet to perform Tayammum). The Prophet said to him: "Perform Tayammum and that would be
sufficient." 'Abdullah replied, "Don't you see that 'Umar was not satisfied by 'Ammar's statement?" Abu-
Musa said, "All right, leave 'Ammar's statement, but what will you say about this verse (of Tayammum)?"
'Abqiullah kept quiet and then said, "If we allowed it, then they would probably perform Tayammum
even if water was available, if one of them found it (water) cold."

'Abdullah told not to pray with Tayammum though he was aware that when Ghusl is obligatory, due
to lack of water, prayer can be performed with Tayammum,

Even when there is obvious consent in Quran to perform Tayammum incase of unavailability of
water and irrespective of this verse of Tayammum from Quran being reminded to Abdullah, he rejected
based on Personal analysis. What does this illustrate?

3.4 Plague

Bukhari :: Book 7 :: Volume 71 :: Hadith 625

Narrated 'Abdullah bin 'Abbas:

'Umar bin Al-Khattab departed for Sham and when he reached Sargh, the commanders of the
(Muslim) army, Abu 'Ubaida bin Al-Jarrah and his companions met him and told him that an epidemic
had broken out in Sham. 'Umar said, "Call for me the early emigrants." So 'Umar called them, consulted
them and informed them that an epidemic had broken out in Sham. Those people differed in their
opinions. Some of them said, "We have come out for a purpose and we do not think that it is proper to
give it up," while others said (to 'Umar), "You have along with you. other people and the companions of
Allah’s Apostle (Peace Be Upon Him) so do not advise that we take them to this epidemic." 'Umar said to
them, "Leave me now." Then he said, "Call the Ansar for me." I called them and he consulted them and
they followed the way of the emigrants and differed as they did. He then said to them, Leave me now,"
43
Zakaah: In the light of Qur’an and Sunnah

and added, "Call for me the old people of Quraish who emigrated in the year of the Conquest of Mecca." I
called them and they gave a unanimous opinion saying, "We advise that you should return with the people
and do not take them to that (place) of epidemic." So 'Umar made an announcement, "I will ride back to
Medina in the morning, so you should do the same." Abu 'Ubaida bin Al-Jarrah said (to 'Umar), "Are you
running away from what Allah had ordained?" 'Umar said, "Would that someone else had said such a
thing, O Abu 'Ubaida! Yes, we are running from what Allah had ordained to what Allah has ordained.
Don't you agree that if you had camels that went down a valley having two places, one green and the
other dry, you would graze them on the green one only if Allah had ordained that, and you would graze
them on the dry one only if Allah had ordained that?" At that time 'Abdur-Rahman bin 'Auf, who had
been absent because of some job, came and said, "I have some knowledge about this. I have heard Allah’s
Apostle (Peace Be Upon Him) saying, 'If you hear about it (an outbreak of plague) in a land, do not go to
it; but if plague breaks out in a country where you are staying, do not run away from it.' " 'Umar thanked
Allah and returned to Medina.

Though it is evident about the Apostle’s message on Plague to everyone including those who insist to
follow Companions, This Hadhees illustrates that Umar (May Allah be pleased with them), Majority of
Muhajirs and Ansaris were ignorant in this subject.

3.5 Asking Permission

Bukhari :: Book 3 :: Volume 34:: Hadith 277

Narrated 'Ubai bin 'Umar:

Abu Musa asked Umar to admit him but he was not admitted as 'Umar was busy, so Abu Musa went
back. When 'Umar finished his job he said, "Didn't I hear the voice of 'Abdullah bin Qais? Let him come
in." 'Umar was told that he had left. So, he sent for him and on his arrival, he (Abu Musa) said, "We were
ordered to do so (i.e. to leave if not admitted after asking permission thrice).’Umar told him, "Bring
witness in proof of your statement." Abu Musa went to the Ansar's meeting places and asked them. They
said, "None amongst us will give this witness except the youngest of us, Abu Said Al-Khudri. Abu Musa
then took Abu Said Al-Khudri (to 'Umar) and 'Umar said, surprisingly, "Has this order of Allah’s Apostle
(Peace Be Upon Him)been hidden from me?" (Then he added), "I used to be busy trading in markets."

Umar (May Allah be pleased with them) notified that being busy in Trading; he was unaware of the
message of Allah’s Apostle. This illustrates the even Significant Companions were ignorant of the
instructions of Apostle of Allah and the reason behind.

3.6 Death of Apostle of Allah

Bukhari :: Book 2 :: Volume 23 :: Hadith 333

Narrated ‘Aisha:

Abu Bakr came riding his horse from his dwelling place in As-Sunnah. He got down from it, entered
the Mosque and did not speak with anybody till he came to me and went direct to the Prophet, who was
covered with a marked blanket. Abu Bakr uncovered his face. He knelt down and kissed him and then
started weeping and said, "My father and my mother be sacrificed for you, O Allah's Prophet! Allah will
not combine two deaths on you. You have died the death which was written for you."

Narrated Abu Salama from Ibn Abbas:


44
Zakaah: In the light of Qur’an and Sunnah

Abu Bakr came out and ‘Umar, was addressing the people, and Abu Bakr told him to sit down but
'Umar refused. Abu Bakr again told him to sit down but 'Umar again refused. Then Abu Bakr recited the
Tashah-hud (i.e. none has the right to be worshipped but Allah and Muhammad is Allah's Apostle) and
the people attended to Abu Bakr and left 'Umar. Abu Bakr said, "Amma ba'du, whoever amongst you
worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, Allah is alive and will
never die. Allah said: 'Muhammad is no more than an Apostle and indeed (many) Apostles have passed
away before him.(up to the) grateful.' " (3.144) (The narrator added, "By Allah, it was as if the people
never knew that Allah had revealed this verse before till Abu Bakr recited it and then whoever heard it,
started reciting it ")

Umar (May Allah be pleased with them) and many of the Companions even refused to accept death
of Allah’s Apostle. This illustrates that Companions were ignorant of one matter in Quran. Companions
understood the truth after Abu Bakr (May Allah be pleased with them) rectified. Several instances have
occurred without rectification.

3.7 Three Divorces - Muttalaq

Muslim :: Book 9 : Hadith 3491

Ibn 'Abbas (Allah be pleased with them) reported that the (pronouncement) of three divorces during
the lifetime of Allah's Messenger (may peace be upon him) and that of Abu Bakr and two years of the
caliphate of Umar (Allah be pleased with him) (was treated) as one. But Umar b. Khattab (Allah be
pleased with him) said: Verily the people have begun to hasten in the matter in which they are required to
observe respite. So, if we had imposed this upon them, and he imposed it upon them.

Though Apostle of Allah clearly stated that pronouncement of three divorces was treated as one,
knowingly Umar (May Allah be pleased with them) imposed it incorrectly.

More:

Earlier rule of prostrating in Ruku while in Prayer was to keep both the hands between the thighs. Later
was changed to hold the knees. Ibn Masud (May Allah be pleased with them) was ignorant in
this rule which was known to all Companions as well as one of the routine duties. He himself
prostrated this way and also encouraged others to do the same. (Refer Muslim 831)

Muslim :: Book 4 : Hadith 1086

Al-Aswad and 'Alqama reported: We came to the house of 'Abdullah b. Mas'ud. He said: Have these
people said prayer behind you? We said: No. He said: Then stand up and say prayer. He neither ordered
us to say Adhan nor Iqama. We went to stand behind him. He caught hold of our hands and mode one of
us stand on his right hand and the other on his left side. When we bowed, we placed our hands on our
knees. He struck our hands and put his hands together, palm to palm, then put them between his thighs.
When he completed the prayer he said. There would soon come your Amirs, who would defer prayers
from their appointed time and would make such delay that a little time is left before sunset. So when you
see them doing so, say prayer at its appointed time and then say prayer along with them as (Nafl), and
when you are three, pray together (standing in one row), and when you are more than three, appoint one
amongst you as your Imam. And when any one of you bows he must place his hands upon his thighs and
kneel down. and putting his palms together place (them within his thighs). I perceive as if I am seeing the
gap between the fingers of the Messenger of Allah (may peace he upon him).

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Zakaah: In the light of Qur’an and Sunnah

 Though Maimoona (May Allah be pleased with them) refuted that Allah’s Apostle (Peace Be
Upon Him) married her in the state of Ihram, Maimoona (May Allah be pleased with them)’s
nephew (Sister’s Son) Ibn ‘Abbas (May Allah be pleased with them) cited that they were
married in the state of Ihram.

Bukhari :: Book 7 :: Volume 62 :: Hadith 49

Narrated Ibn 'Abbas:

The Prophet got married while he was in the state of Ihram

 Though there are lot of Authentic Hadhees indicating that Allah’s Apostle (Peace Be Upon
Him) prayed Luha (Late Morning) prayers, Aisha (May Allah be pleased with them) refuted
Luha prayer.

Bukhari :: Book 2 :: Volume 21 :: Hadith 228

Narrated 'Aisha:

Allah’s Apostle (Peace Be Upon Him)used to give up a good deed, although he loved to do it, for fear
that people might act on it and it might be made compulsory for them. The Prophet never prayed the
Duha prayer, but I offer it.

Bukhari :: Book 2 :: Volume 21 :: Hadith 273

Narrated 'Aisha:

I never saw the Prophet offering the Duha prayer but I always offer it. (Refer Bukhari 1128,1177 )

 Ibn Umar (May Allah be pleased with them) also refuted this.(Refer Bukhari 1175)

Bukhari :: Book 2 :: Volume 21 :: Hadith 271

Narrated Muwarriq:

I asked Ibn 'Umar "Do you offer the Duha prayer?" He replied in the negative. I further asked, "Did
'Umar use to pray it?" He (Ibn 'Umar) replied in the negative. I again asked, "Did Abu Bakr use to pray
it?" He replied in the negative. I again asked, "Did the Prophet use to pray it?" Ibn 'Umar replied, "I don't
think he did."

 There is no second thought for any Muslim on the fact that there are 114 Chapters in Quran,
But Ibn Masood (May Allah be pleased with them) refuted that 113th and 114th chapters are
not there in Quran.(Refer Ahmed 20244, 20246).

46
Zakaah: In the light of Qur’an and Sunnah

 Allah’s Apostle (Peace Be Upon Him) warned us severely not to become reverts by cutting
the necks of each other.

Bukhari :: Book 9 :: Volume 88 :: Hadith 198

Narrated Ibn 'Umar:

I heard the Prophet saying, "Do not revert to disbelief after me by striking (cutting) the necks of one
another."

But Companions of Prophet have taken up arms against one another in ‘Utman (May Allah be
pleased with them)’s murder, Camel War, Shiffeen War

Likewise there are abundant proofs in Hadhees books. What do these facts depict?

Companions are also Human Beings. There will be possibilities of inaccuracy in them as well.
Allah’s Apostle (Peace Be Upon Him) also have said that some of his Companions will alter the Dheen.

Bukhari :: Book 4:: Volume 55 :: Hadith 568

Narrated Ibn Abbas:

The Prophet said, "You will be gathered (on the Day of Judgment), bare-footed, naked and not
circumcised." He then recited:--'As We began the first creation, We, shall repeat it: A Promise We have
undertaken: Truly we shall do it.' (21.104) He added, "The first to be dressed on the Day of Resurrection
will be Abraham, and some of my companions will be taken towards the left side (i.e. to the (Hell) Fire),
and I will say: 'My companions! My companions!' It will be said: 'They renegade from Islam after you
left them.' Then I will say as the Pious slave of Allah (i.e. Jesus) said. 'And I was a witness Over them
while I dwelt amongst them. When You took me up You were the Watcher over them, And You are a
witness to all things. If You punish them. They are Your slaves And if You forgive them, Verily you,
only You are the All-Mighty, the All-Wise." (5.120-121)

Bukhari :: Book 8 :: Volume 76 :: Hadith 584

Narrated Anas:

The Prophet said, "Some of my companions will come to me at my Lake Fount, and after I recognize
them, they will then be taken away from me, whereupon I will say, 'My companions!' Then it will be said,
'You do not know what they innovated (new things) in the religion after you."

These are sufficient proofs to Follow only Quran and Hadhees and not Companions.

Finally, would like to conclude with only one caution of Allah’s Apostle:

In Hajjathul–vida (Departing Hajj), Allah’s Apostle (Peace Be Upon Him) said “People! I leave
behind two things. You will not go astray until you hold them firmly.

47
Zakaah: In the light of Qur’an and Sunnah

1. Qitabullah – Book of Allah.


2. Wa Sunnah- Sunnah of His Apostle” Narrated by: Ibn Abbas (May Allah be pleased with
them) Book: Hakim 318.

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