In the name of Allah, the Entirely Merciful, the Especially Merciful.
Ifadah Center
for Humanities Studies and Research
presents
The Abridged Sahih al-Bukhari
Chapter: Regarding one who gave charity during the state of shirk (polytheism) then embraced Islam
From Hakim Ibn Hizam, may Allah be pleased with him,
that he had freed one hundred slaves during the Jahiliyyah (pre-Islamic period),
and provided one hundred camels [for the sake of Allah].
When he embraced Islam,
he provided one hundred camels,
and freed one hundred slaves.
He said:
I asked the Messenger of Allah, peace and blessings of Allah be upon him,
and said:
"O Messenger of Allah,
what do you think of things I used to do during the Jahiliyyah?
I used to perform acts of devotion through them,"
meaning, I used to seek righteousness through them,
in one narration:
"such as charity, manumission, or maintaining family ties.
Is there any reward for them?"
He said:
The Messenger of Allah, peace be upon him, replied:
"You have embraced Islam along with the good deeds you previously performed."
Commentary on the hadith:
"Provided one hundred camels,"
meaning, for Hajj.
"What do you think,"
meaning, inform me.
"I used to do during the Jahiliyyah,"
meaning, I performed them before I embraced Islam.
"I used to perform acts of devotion through them,"
meaning, I used to seek closeness [to Allah].
"I used to seek righteousness through them,"
meaning, I performed them as acts of piety and obedience.
"Along with what you previously performed,"
meaning, along with the credit for the good deeds you previously performed.
Benefits of the hadith:
It is derived from the hadith
that when one’s Islam is sincere,
it wipes away the sins that preceded it,
and preserves the good deeds that preceded it.
It also indicates that virtues may be innate and natural.
Chapter: The reward of the servant
if he gives charity by the command of his master without causing corruption.
From Abu Musa,
from the Prophet, peace be upon him, who said:
"The trustworthy Muslim treasurer
who executes [the order],"
in one narration:
"who performs,"
and in one narration:
"who spends,"
and perhaps he said "gives,"
"what he was ordered to do, fully and completely,
with a willing heart,
and delivers it to the one for whom it was intended,
is one of the two who give charity."
Commentary on the hadith:
"The treasurer,"
meaning, the one who is in charge of safeguarding provisions, whether a servant or otherwise.
"Who executes,"
meaning, carries out and gives.
"What he was ordered to do,"
of charities.
"Fully and completely,"
meaning, in full, without any reduction.
"With a willing heart,"
meaning, his soul is pleased with that.
"And delivers it to the one for whom it was intended,"
meaning, he gives it to the needy person designated by the owner of the wealth.
"Is one of the two who give charity,"
meaning, he receives the reward of the one who gives charity.
Benefits of the hadith:
It is derived from the hadith
that agency (wakalah) in charity is permissible.
It also indicates the obligation to adhere to the conditions of the agency.
It also shows that whoever is entrusted with charity
receives a reward like that of the owner of the charity.
It also encourages giving charity with a willing heart.
It also warns against diminishing the charity.
Chapter: The saying of Allah the Exalted:
﴾As for he who gives and fears Allah and believes in the best [reward], We will ease him toward ease. But as for he who withholds and considers himself free of need and denies the best [reward], We will ease him toward difficulty.﴿
[Continued from above]
[Continued from above]
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From Abu Hurayrah, may Allah be pleased with him,
that the Prophet, peace be upon him, said:
"There is no day in which the servants wake up
but two angels descend,
and one of them says:
'O Allah, grant the spender a replacement,'
and the other says:
'O Allah, grant the miser a loss.'"
Commentary on the hadith:
"Grant the spender a replacement,"
meaning, grant the one who gives charity a compensation.
"Grant the miser a loss,"
meaning, cause the wealth of the miser—who withholds from both obligatory and recommended charity—to perish.
Benefits of the hadith:
The hadith indicates that the miser deserves the loss of his wealth.
This refers to withholding from obligatory duties, not recommended ones.
It also encourages spending on obligatory duties.
This includes both voluntary and obligatory charity.
It also clarifies that the supplication of the angels is answered.
Chapter: The parable of the one who gives charity and the miser.
From Abu Hurayrah, who said:
The Messenger of Allah, peace be upon him, struck
a parable of the miser and the one who gives charity:
"Like two men wearing two coats of iron,
in one narration: two shields,
which have constrained their hands to their chests and collarbones.
Whenever the one who gives charity gives a charity,
it expands for him,"
in one narration: "it stretches or covers his skin,"
in one narration: "it extends over his skin,"
in one narration: "it widens for him,"
"until it covers his fingertips and erases his tracks,"
in one narration: "until it hides his fingertips,"
in one narration: "until it covers his fingertips."
"And whenever the miser intends to give charity,
it shrinks,"
in one narration:
"every ring contracts to its neighbor and shrinks upon him,
and his hands are joined to his collarbones,
and it takes hold,"
in one narration:
"every ring sticks to its place."
Abu Hurayrah said:
"I saw the Messenger of Allah, peace be upon him,
gesturing with his finger like this in his collar,"
"and I saw him trying to widen it, but it would not widen."
Commentary on the hadith:
"Two coats,"
a coat is a wide garment.
"Constrained,"
meaning, forced.
"Their collarbones,"
the two collarbones,
which are the two prominent bones at the top of the chest,
from the top of the shoulders to the base of the throat.
"It expands,"
meaning, it widens.
"Covers his fingertips,"
meaning, it conceals his fingers.
"Erases his tracks,"
meaning, it wipes away the trace of his walking due to its fullness and completeness.
"Intends,"
meaning, desires and resolves.
"Shrinks,"
meaning, it contracts and joins together.
"Two shields,"
a shield is armor.
"Stretches,"
meaning, it extends and covers.
"Covers,"
meaning, it completes.
"Extends,"
meaning, it stretches.
"Fingertips,"
meaning, his fingers.
"Until it covers,"
meaning, it conceals.
"Sticks,"
meaning, it adheres.
"In his collar,"
the collar
is the opening at the top of the shirt.
Benefits of the hadith:
The hadith shows that teaching by example
is more effective in the soul for visualizing issues.
The hadith shows that when the generous person intends to spend,
his chest expands for it,
and his hands obey, stretching out with the gift.
As for the miser,
his chest constricts,
and his hand recoils from spending.
It shows that Allah covers the spender with his spending.
It shows that charities expiate sins and wipe them away.
It shows that charity is a growth for wealth.
Chapter:
"Every Muslim must give charity."
Whoever does not find [anything to give],
let him do good.
From Abu Musa al-Ash'ari, who said:
The Prophet, peace be upon him, said:
"Every Muslim must give charity."
They asked:
"And if he does not find [anything]?"
He said:
"Let him work with his hands,
so he may benefit himself and give charity."
They asked:
"And if he cannot, or does not do so?"
He said:
"Let him help the needy and the distressed."
They asked:
If he does not do so,
he said,
"Then let him enjoin good,"
or he said,
"what is virtuous."
They asked,
"And if he does not do so?"
He said,
"Then let him refrain from evil,"
"for that is a charity for him."
"And if he does not find [the means]?"
Meaning, whoever is unable to give charity,
"then let him assist the needy,"
meaning, let him help the one in need,
the distressed.
The term "distressed" applies to the sorrowful, the desperate, and the oppressed.
"Then let him refrain from evil,"
meaning, let him not commit it.
"For that is for him,"
meaning, for the one who refrains.
From the benefits of the hadith:
It is derived from the hadith that
compassion for the creation of Allah is essential.
This is expressed either through wealth or otherwise.
The hadith broadens the concept of charity
to include conveying goodness to others by all means.
The hadith encourages fulfilling needs and performing virtuous deeds.
It establishes the legitimacy of enjoining good and forbidding evil.
It highlights the virtue of remaining silent about what is of no benefit.
It highlights the virtue of earning a living due to the far-reaching benefit it provides.
The hadith points to the virtue of learning a trade.
Chapter:
The amount to be given in zakat and charity.
Regarding one who gives a sheep.
On the authority of Umm 'Atiyyah al-Ansariyyah, may Allah be pleased with her, who said:
The Prophet, peace and blessings of Allah be upon him, entered upon 'A'ishah, may Allah be pleased with her,
and asked, "Do you have anything?"
She replied, "No,
except for something that Nusaybah sent to us
from the sheep that was sent as charity."
He said, in one narration,
"Bring it, for it has reached its destination."
"Do you have anything?"
Meaning, of food.
"She is the Ansariyyah," may Allah be pleased with her.
"It," meaning the sheep given as charity,
"has reached its destination,"
meaning, the intended purpose of the reward for charity has been achieved.
It then became the property of the one to whom it reached.
From the benefits of the hadith:
It is derived from the hadith that
once the recipient of charity takes possession of it and owns it,
it is permissible for them to dispose of it,
through sale, gifting, and the like.
It shows the legitimacy of a man asking his family
about the food presented to him,
and their clarification regarding its source.
Chapter: Substitutions in Zakat.
On the authority of Anas, may Allah be pleased with him,
that Abu Bakr, may Allah be pleased with him,
wrote for him what Allah commanded His Messenger, peace and blessings of Allah be upon him:
"Whoever is liable for a bint makhad (a one-year-old female camel) as charity,
and does not have one,
but has a bint labun (a two-year-old female camel),
it shall be accepted from him,
and the zakat collector shall give him twenty dirhams or two sheep."
"If he does not have a bint makhad of the proper age,
but has an ibn labun (a two-year-old male camel),
it shall be accepted from him,
and nothing else is required of him."
Commentary on the hadith:
"Wrote for him,"
meaning, he wrote down the obligatory zakat.
"Bint makhad"
is one that has entered its second year.
"Bint labun"
is one that has entered its third year.
"It shall be accepted from him,"
meaning, the bint labun.
"The collector,"
meaning, the one who collects the zakat.
"Of the proper age,"
meaning, the proper form of the obligatory zakat without transgression.
From the benefits of the hadith:
It is derived from the hadith that
if someone is obligated to give a specific age of animal but does not possess it,
the collector takes a higher-valued one,
and returns the difference,
or takes a lower-valued one and takes the difference.
The hadith clarifies the ages of camels and their relative values.
It points to the possibility of paying the value of zakat.
It shows the permissibility of writing down hadiths.
Chapter:
Do not combine separate properties,
and do not separate combined properties.
On the authority of Anas, may Allah be pleased with him,
that Abu Bakr, may Allah be pleased with him,
wrote for him what the Messenger of Allah, peace and blessings of Allah be upon him, ordained:
"Do not combine separate properties,
and do not separate combined properties
out of fear of the charity [zakat]."
Commentary on the hadith:
"Do not combine separate properties."
An example:
Each of two people has forty sheep.
When the collector comes to them,
they combine them to pay only one sheep [instead of two].
"Do not separate combined properties."
An example:
They have three sheep due [collectively].
They separate them to pay only two sheep [or none, depending on the threshold].
"Out of fear of the charity,"
meaning, out of apprehension,
so they use a ruse to avoid paying it.
From the benefits of the hadith:
It is derived from the hadith that
it is permissible to write down hadiths.
It contains a prohibition against using ruses
to evade what is obligatory upon one.
Chapter:
"Whatever is held by two partners,
they shall settle between themselves equitably."
On the authority of Anas, may Allah be pleased with him,
that Abu Bakr, may Allah be pleased with him,
wrote for him what the Messenger of Allah,
peace and blessings of Allah be upon him, ordained:
"Whatever is held by two partners,
they shall settle between themselves equitably."
Commentary on the hadith:
"By two partners,"
the partners
are two associates whose wealth has been mixed
and cannot be distinguished.
"They shall settle between themselves equitably,"
meaning, if the collector takes
the entire obligation from the wealth of one of them,
he may claim his share from his partner.
From the benefits of the hadith:
It is derived from the hadith that
it is permissible to write down hadiths.
It shows the legitimacy of partnership and joint ownership.
The hadith indicates that the zakat on wealth deposited in banks
is taken from the bank,
and the bank recovers it from the depositors equitably,
meaning, according to the amount of their wealth.
Chapter: Zakat on Camels.
On the authority of Abu Sa'id, who said:
A Bedouin came to the Prophet, peace and blessings of Allah be upon him,
and asked him about migration.
He said,
"Woe to you!
Migration is a serious matter.
Do you have camels?"
He said, "Yes."
He said,
"Do you pay their zakat?"
He said, "Yes."
He said,
"Do you grant some of them [as a loan]?"
He said, "Yes."
He said,
"Do you milk them on the day they come to water?"
He said, "Yes."
He said,
"Then work from beyond the seas,
for Allah will not leave any of your deeds unrewarded."
Commentary on the hadith:
"Woe to you,"
a phrase said to someone who has fallen into a peril they do not deserve.
"Its matter,"
meaning, its affair.
"Their charity,"
meaning, their zakat.
"Grant some of them,"
the "minihah" (grant)
is a sheep given to a needy person to milk and then return.
"The day they come to water,"
meaning, at the watering hole.
"Then work from beyond the seas,"
meaning, if you are fulfilling the obligation Allah placed upon you,
do not worry about staying in your home and not migrating,
even if your home is beyond the seas.
"Will not leave,"
meaning, will not diminish any of your reward.
From the benefits of the hadith:
The hadith indicates that there is a right in wealth other than zakat.
It shows that whoever fulfills the obligatory and recommended rights of wealth
has cleared their responsibility.
It highlights the virtue of granting the use of sheep, camels, and cattle.
Chapter: Whoever is liable for a bint makhad as charity and does not have one.
On the authority of Anas, may Allah be pleased with him,
that Abu Bakr, may Allah be pleased with him, wrote for him the obligatory charity that Allah commanded His Messenger, peace and blessings of Allah be upon him:
"Whoever is liable for a jadha'ah (four-year-old camel) as charity,
and does not have a jadha'ah,
but has a hiqqah (three-year-old camel),
the hiqqah shall be accepted from him,
and he shall add two sheep if possible, or twenty dirhams."
"Whoever is liable for a hiqqah as charity,
And he does not possess the *hiqqah* (a three-year-old camel).
And he possesses the *jadha'ah* (a four-year-old camel).
Then it is accepted from him as the *jadha'ah*.
And the zakat collector gives him twenty dirhams or two sheep.
And whoever reaches the threshold where the *hiqqah* is due.
And he possesses nothing but a *bint labun* (a two-year-old female camel).
Then it is accepted from him as the *bint labun*.
And he gives two sheep or twenty dirhams.
And whoever reaches the threshold where the *bint labun* is due and he possesses a *hiqqah*.
Then it is accepted from him as the *hiqqah*.
And the zakat collector gives him twenty dirhams or two sheep.
And whoever reaches the threshold where the *bint labun* is due and he does not possess it.
And he possesses a *bint makhad* (a one-year-old female camel).
Then it is accepted from him as the *bint makhad*.
And he gives with it twenty dirhams or two sheep.
Commentary on the hadith.
The *jadha'ah*.
The *jadha'ah* among camels is one that has entered its fifth year.
The *hiqqah*.
The *hiqqah* among camels is one that has entered its fourth year.
Then it is accepted from him.
Meaning, it is taken from him in place of the mandatory age-group.
And the zakat collector gives him.
Meaning, the agent who collects the zakat.
From the benefits of the hadith.
It is derived from the hadith.
The permissibility of writing down the hadith.
And it contains the acceptance of a solitary report (*khabar al-wahid*) as a basis for mandatory action.
And the hadith contains a demonstration of the ruler's concern for the affairs of zakat and charity.
And his undertaking to appoint those who collect the zakat.
And the hadith contains an indication of facilitation in the collection of mandatory zakat.
So the collector accepts whatever age-group is available.
And the hadith is a foundational text for those who argue for the permissibility of valuing zakat.
And the hadith indicates that the values of camel age-groups vary.
And that the difference between one age-group and the one following it.
Is equivalent to twenty dirhams.
And this value differs according to times and circumstances.
And it contains the permissibility of taking a younger or older age-group for camel zakat.
While taking the value into account.
Chapter: Zakat on Sheep.
On the authority of Anas, may Allah be pleased with him.
That Abu Bakr, may Allah be pleased with him, wrote this document for him when he sent him to Bahrain.
In the name of Allah, the Most Gracious, the Most Merciful.
This is the mandatory charity that the Messenger of Allah, peace and blessings of Allah be upon him, obligated upon the Muslims.
And which Allah commanded His Messenger.
So whoever among the Muslims is asked for it in the proper manner, let him give it.
And whoever is asked for more than that, let him not give.
For twenty-four camels or fewer.
The zakat is one sheep for every five.
If they reach twenty-five to thirty-five.
Then the zakat is a *bint makhad* (female).
If they reach thirty-six to forty-five.
Then the zakat is a *bint labun* (female).
If they reach forty-six to sixty.
Then the zakat is a *hiqqah* ready for the stallion.
If they reach sixty-one to seventy-five.
Then the zakat is a *jadha'ah*.
If they reach, meaning seventy-six to ninety.
Then the zakat is two *bint labun*.
If they reach ninety-one to one hundred and twenty.
Then the zakat is two *hiqqah* ready for the stallion.
If they exceed one hundred and twenty.
Then for every forty, a *bint labun*.
And for every fifty, a *hiqqah*.
And whoever possesses only four camels.
There is no zakat on them.
Unless their owner wishes otherwise.
If they reach five camels.
Then the zakat is one sheep.
And regarding the zakat on sheep, for those that graze on pasture (*sa'imah*).
If there are forty to one hundred and twenty sheep.
If they exceed one hundred and twenty up to two hundred, two sheep.
If they exceed two hundred up to three hundred.
Then the zakat is three sheep.
If they exceed three hundred.
Then for every hundred, one sheep.
If a man's grazing sheep are one less than forty.
There is no zakat on them.
Unless their owner wishes otherwise.
And on silver (*riqqa*), a quarter of a tenth.
If there are only one hundred and ninety.
There is nothing due on them.
Unless their owner wishes otherwise.
Commentary on the hadith.
This is the mandatory charity.
Meaning, that which is obligatory on wealth.
So whoever is asked for it among the Muslims in the proper manner.
Meaning, as Allah the Almighty commanded.
And as the Prophet, peace and blessings of Allah be upon him, explained.
This is by determining their thresholds and what is mandatory regarding them.
Let him give it.
Meaning, the owner of the wealth gives the zakat to the agent assigned to collect it.
As Allah the Almighty commanded.
And whoever is asked for more than that.
Meaning, more than the mandatory amount.
Let him not give.
Meaning, he should refrain from paying it.
Or fewer than that.
Meaning, less than that number.
Of sheep.
It contains an indication that zakat may be given from a different category.
Then the zakat is a *bint makhad* (female).
Excluding the male.
Then the zakat is a *hiqqah*.
The *hiqqah* among camels.
Is one that has completed three years.
And has entered the fourth year.
Ready for the stallion.
The stallion is called *taruqah*.
Because it has reached the age where the male can mount it.
Meaning, mate with it.
There is no zakat on them.
Meaning, no mandatory zakat.
Unless their owner wishes otherwise.
Meaning, its possessor and owner.
And regarding the zakat on sheep.
Meaning, the mandatory zakat.
On those that graze on pasture.
The *sa'imah* is that which grazes for most of the year.
Its opposite is the stall-fed animal.
And regarding silver.
It is minted silver.
A quarter of a tenth.
Meaning, for every hundred dirhams.
Two and a half dirhams.
If there are only one hundred and ninety.
Meaning, this number and below.
There is no zakat on it.
From the benefits of the hadith.
It is derived from the hadith.
The acceptance of a solitary report as a basis for mandatory action.
And it contains the recommendation to begin a document with the *Basmala*.
And the hadith indicates that zakat thresholds and the mandatory amounts are matters of divine decree (*tawqifi*).
Not reached by human opinion.
And the hadith contains a demonstration of the ruler's concern for the affairs of zakat and charity.
And his undertaking to appoint those who collect the zakat.
And the hadith indicates that it is upon the owner of the wealth.
To pay the zakat on his wealth to the agent appointed by the ruler.
And it indicates that the agent must be trustworthy and gentle.
So he should not ask for more than the mandatory zakat.
And the hadith contains an indication that the agent must be knowledgeable in matters of zakat.
Its thresholds, amounts, and what pertains to it.
And the hadith contains an indication of the permissibility of paying zakat from a different category.
And the hadith indicates that if the agent's dishonesty becomes apparent.
His authority is revoked.
And at that point, the owner of the wealth takes charge of distributing the zakat.
Or gives the zakat to another agent.
And it contains that it is permissible for the owner of the wealth to give charity.
Even if his wealth has not reached the threshold.
And it contains that it is permissible for the owner of the wealth to pay more than the mandatory zakat.
And the hadith contains an indication that the agent should not take the stud male from the livestock.
And the hadith contains an explanation of the zakat thresholds for camels and what is mandatory regarding them.
And an explanation of the thresholds for sheep and what is mandatory regarding them.
And the hadith indicates that it is a condition for sheep that they be grazing animals.
Meaning, they graze on permissible pasture until zakat becomes mandatory on them.
And this grazing must be for most of the year.
And it contains an explanation of the threshold for zakat on silver.
Chapter.
Neither an aged animal nor one with a defect shall be taken as charity.
Nor a male goat, unless the zakat collector wishes.
On the authority of Anas, may Allah be pleased with him.
That Abu Bakr, may Allah be pleased with him, wrote for him the charity that Allah commanded His Messenger, peace and blessings of Allah be upon him.
And an aged animal shall not be taken as charity.
Nor one with a defect, nor a male goat.
Unless the zakat collector wishes.
Aged animal (*haramah*).
The *haramah* is the old one that has lost its teeth.
With a defect (*dhat 'awar*).
The *'awar* is the defect.
Meaning, an animal with a visible defect shall not be taken for zakat.
Male goat (*tays*).
It is the male of the goats.
And it is said, the male of the sheep.
And it is said.
The intended meaning is the male of the livestock.
Unless the zakat collector wishes.
This exception applies to the taking of the male goat.
From the benefits of the hadith.
It is derived from the hadith.
The one paying zakat should not give a deficient or defective animal.
Rather, he gives what the collector wishes from the healthy or perfect animals.
And it contains that giving females is the standard in paying the mandatory zakat on livestock.
And it is permissible to give males.