WEBVTT

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In the name of Allah, the Entirely Merciful, the Especially Merciful.

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Ifadah Center

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for Humanities Studies and Research

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presents

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The Abridged Sahih al-Bukhari

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Chapter: Regarding one who gave charity during the state of shirk (polytheism) then embraced Islam

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From Hakim Ibn Hizam, may Allah be pleased with him,

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that he had freed one hundred slaves during the Jahiliyyah (pre-Islamic period),

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and provided one hundred camels [for the sake of Allah].

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When he embraced Islam,

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he provided one hundred camels,

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and freed one hundred slaves.

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He said:

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I asked the Messenger of Allah, peace and blessings of Allah be upon him,

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and said:

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"O Messenger of Allah,

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what do you think of things I used to do during the Jahiliyyah?

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I used to perform acts of devotion through them,"

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meaning, I used to seek righteousness through them,

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in one narration:

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"such as charity, manumission, or maintaining family ties.

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Is there any reward for them?"

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He said:

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The Messenger of Allah, peace be upon him, replied:

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"You have embraced Islam along with the good deeds you previously performed."

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Commentary on the hadith:

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"Provided one hundred camels,"

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meaning, for Hajj.

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"What do you think,"

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meaning, inform me.

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"I used to do during the Jahiliyyah,"

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meaning, I performed them before I embraced Islam.

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"I used to perform acts of devotion through them,"

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meaning, I used to seek closeness [to Allah].

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"I used to seek righteousness through them,"

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meaning, I performed them as acts of piety and obedience.

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"Along with what you previously performed,"

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meaning, along with the credit for the good deeds you previously performed.

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Benefits of the hadith:

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It is derived from the hadith

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that when one’s Islam is sincere,

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it wipes away the sins that preceded it,

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and preserves the good deeds that preceded it.

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It also indicates that virtues may be innate and natural.

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Chapter: The reward of the servant

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if he gives charity by the command of his master without causing corruption.

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From Abu Musa,

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from the Prophet, peace be upon him, who said:

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"The trustworthy Muslim treasurer

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who executes [the order],"

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in one narration:

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"who performs,"

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and in one narration:

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"who spends,"

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and perhaps he said "gives,"

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"what he was ordered to do, fully and completely,

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with a willing heart,

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and delivers it to the one for whom it was intended,

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is one of the two who give charity."

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Commentary on the hadith:

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"The treasurer,"

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meaning, the one who is in charge of safeguarding provisions, whether a servant or otherwise.

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"Who executes,"

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meaning, carries out and gives.

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"What he was ordered to do,"

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of charities.

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"Fully and completely,"

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meaning, in full, without any reduction.

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"With a willing heart,"

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meaning, his soul is pleased with that.

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"And delivers it to the one for whom it was intended,"

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meaning, he gives it to the needy person designated by the owner of the wealth.

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"Is one of the two who give charity,"

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meaning, he receives the reward of the one who gives charity.

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Benefits of the hadith:

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It is derived from the hadith

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that agency (wakalah) in charity is permissible.

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It also indicates the obligation to adhere to the conditions of the agency.

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It also shows that whoever is entrusted with charity

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receives a reward like that of the owner of the charity.

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It also encourages giving charity with a willing heart.

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It also warns against diminishing the charity.

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Chapter: The saying of Allah the Exalted:

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﴾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.﴿

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[Continued from above]

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[Continued from above]

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[Continued from above]

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From Abu Hurayrah, may Allah be pleased with him,

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that the Prophet, peace be upon him, said:

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"There is no day in which the servants wake up

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but two angels descend,

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and one of them says:

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'O Allah, grant the spender a replacement,'

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and the other says:

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'O Allah, grant the miser a loss.'"

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Commentary on the hadith:

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"Grant the spender a replacement,"

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meaning, grant the one who gives charity a compensation.

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"Grant the miser a loss,"

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meaning, cause the wealth of the miser—who withholds from both obligatory and recommended charity—to perish.

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Benefits of the hadith:

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The hadith indicates that the miser deserves the loss of his wealth.

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This refers to withholding from obligatory duties, not recommended ones.

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It also encourages spending on obligatory duties.

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This includes both voluntary and obligatory charity.

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It also clarifies that the supplication of the angels is answered.

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Chapter: The parable of the one who gives charity and the miser.

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From Abu Hurayrah, who said:

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The Messenger of Allah, peace be upon him, struck

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a parable of the miser and the one who gives charity:

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"Like two men wearing two coats of iron,

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in one narration: two shields,

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which have constrained their hands to their chests and collarbones.

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Whenever the one who gives charity gives a charity,

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it expands for him,"

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in one narration: "it stretches or covers his skin,"

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in one narration: "it extends over his skin,"

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in one narration: "it widens for him,"

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"until it covers his fingertips and erases his tracks,"

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in one narration: "until it hides his fingertips,"

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in one narration: "until it covers his fingertips."

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"And whenever the miser intends to give charity,

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it shrinks,"

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in one narration:

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"every ring contracts to its neighbor and shrinks upon him,

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and his hands are joined to his collarbones,

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and it takes hold,"

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in one narration:

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"every ring sticks to its place."

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Abu Hurayrah said:

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"I saw the Messenger of Allah, peace be upon him,

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gesturing with his finger like this in his collar,"

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"and I saw him trying to widen it, but it would not widen."

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Commentary on the hadith:

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"Two coats,"

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a coat is a wide garment.

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"Constrained,"

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meaning, forced.

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"Their collarbones,"

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the two collarbones,

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which are the two prominent bones at the top of the chest,

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from the top of the shoulders to the base of the throat.

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"It expands,"

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meaning, it widens.

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"Covers his fingertips,"

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meaning, it conceals his fingers.

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"Erases his tracks,"

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meaning, it wipes away the trace of his walking due to its fullness and completeness.

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"Intends,"

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meaning, desires and resolves.

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"Shrinks,"

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meaning, it contracts and joins together.

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"Two shields,"

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a shield is armor.

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"Stretches,"

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meaning, it extends and covers.

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"Covers,"

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meaning, it completes.

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"Extends,"

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meaning, it stretches.

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"Fingertips,"

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meaning, his fingers.

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"Until it covers,"

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meaning, it conceals.

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"Sticks,"

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meaning, it adheres.

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"In his collar,"

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the collar

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is the opening at the top of the shirt.

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Benefits of the hadith:

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The hadith shows that teaching by example

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is more effective in the soul for visualizing issues.

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The hadith shows that when the generous person intends to spend,

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his chest expands for it,

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and his hands obey, stretching out with the gift.

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As for the miser,

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his chest constricts,

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and his hand recoils from spending.

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It shows that Allah covers the spender with his spending.

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It shows that charities expiate sins and wipe them away.

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It shows that charity is a growth for wealth.

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Chapter:

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"Every Muslim must give charity."

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Whoever does not find [anything to give],

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let him do good.

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From Abu Musa al-Ash'ari, who said:

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The Prophet, peace be upon him, said:

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"Every Muslim must give charity."

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They asked:

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"And if he does not find [anything]?"

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He said:

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"Let him work with his hands,

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so he may benefit himself and give charity."

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They asked:

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"And if he cannot, or does not do so?"

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He said:

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"Let him help the needy and the distressed."

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They asked:

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If he does not do so,

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he said,

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"Then let him enjoin good,"

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or he said,

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"what is virtuous."

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They asked,

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"And if he does not do so?"

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He said,

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"Then let him refrain from evil,"

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"for that is a charity for him."

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"And if he does not find [the means]?"

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Meaning, whoever is unable to give charity,

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"then let him assist the needy,"

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meaning, let him help the one in need,

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the distressed.

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The term "distressed" applies to the sorrowful, the desperate, and the oppressed.

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"Then let him refrain from evil,"

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meaning, let him not commit it.

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"For that is for him,"

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meaning, for the one who refrains.

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From the benefits of the hadith:

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It is derived from the hadith that

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compassion for the creation of Allah is essential.

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This is expressed either through wealth or otherwise.

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The hadith broadens the concept of charity

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to include conveying goodness to others by all means.

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The hadith encourages fulfilling needs and performing virtuous deeds.

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It establishes the legitimacy of enjoining good and forbidding evil.

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It highlights the virtue of remaining silent about what is of no benefit.

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It highlights the virtue of earning a living due to the far-reaching benefit it provides.

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The hadith points to the virtue of learning a trade.

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Chapter:

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The amount to be given in zakat and charity.

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Regarding one who gives a sheep.

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On the authority of Umm 'Atiyyah al-Ansariyyah, may Allah be pleased with her, who said:

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The Prophet, peace and blessings of Allah be upon him, entered upon 'A'ishah, may Allah be pleased with her,

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and asked, "Do you have anything?"

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She replied, "No,

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except for something that Nusaybah sent to us

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from the sheep that was sent as charity."

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He said, in one narration,

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"Bring it, for it has reached its destination."

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"Do you have anything?"

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Meaning, of food.

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"She is the Ansariyyah," may Allah be pleased with her.

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"It," meaning the sheep given as charity,

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"has reached its destination,"

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meaning, the intended purpose of the reward for charity has been achieved.

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It then became the property of the one to whom it reached.

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From the benefits of the hadith:

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It is derived from the hadith that

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once the recipient of charity takes possession of it and owns it,

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it is permissible for them to dispose of it,

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through sale, gifting, and the like.

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It shows the legitimacy of a man asking his family

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about the food presented to him,

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and their clarification regarding its source.

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Chapter: Substitutions in Zakat.

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On the authority of Anas, may Allah be pleased with him,

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that Abu Bakr, may Allah be pleased with him,

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wrote for him what Allah commanded His Messenger, peace and blessings of Allah be upon him:

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"Whoever is liable for a bint makhad (a one-year-old female camel) as charity,

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and does not have one,

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but has a bint labun (a two-year-old female camel),

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it shall be accepted from him,

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and the zakat collector shall give him twenty dirhams or two sheep."

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"If he does not have a bint makhad of the proper age,

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but has an ibn labun (a two-year-old male camel),

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it shall be accepted from him,

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and nothing else is required of him."

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Commentary on the hadith:

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"Wrote for him,"

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meaning, he wrote down the obligatory zakat.

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"Bint makhad"

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is one that has entered its second year.

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"Bint labun"

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is one that has entered its third year.

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"It shall be accepted from him,"

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meaning, the bint labun.

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"The collector,"

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meaning, the one who collects the zakat.

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"Of the proper age,"

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meaning, the proper form of the obligatory zakat without transgression.

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From the benefits of the hadith:

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It is derived from the hadith that

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if someone is obligated to give a specific age of animal but does not possess it,

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the collector takes a higher-valued one,

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and returns the difference,

00:13:49.419 --> 00:13:52.460
or takes a lower-valued one and takes the difference.

00:13:52.460 --> 00:13:56.460
The hadith clarifies the ages of camels and their relative values.

00:13:56.460 --> 00:14:00.460
It points to the possibility of paying the value of zakat.

00:14:00.460 --> 00:14:06.409
It shows the permissibility of writing down hadiths.

00:14:06.409 --> 00:14:07.409
Chapter:

00:14:07.409 --> 00:14:09.409
Do not combine separate properties,

00:14:09.409 --> 00:14:12.409
and do not separate combined properties.

00:14:12.409 --> 00:14:15.080
On the authority of Anas, may Allah be pleased with him,

00:14:15.080 --> 00:14:18.080
that Abu Bakr, may Allah be pleased with him,

00:14:18.080 --> 00:14:23.080
wrote for him what the Messenger of Allah, peace and blessings of Allah be upon him, ordained:

00:14:23.080 --> 00:14:26.080
"Do not combine separate properties,

00:14:26.080 --> 00:14:29.080
and do not separate combined properties

00:14:29.080 --> 00:14:31.559
out of fear of the charity [zakat]."

00:14:31.559 --> 00:14:35.100
Commentary on the hadith:

00:14:35.100 --> 00:14:37.100
"Do not combine separate properties."

00:14:37.100 --> 00:14:39.100
An example:

00:14:40.100 --> 00:14:43.100
Each of two people has forty sheep.

00:14:43.100 --> 00:14:45.100
When the collector comes to them,

00:14:45.100 --> 00:14:48.330
they combine them to pay only one sheep [instead of two].

00:14:48.330 --> 00:14:50.330
"Do not separate combined properties."

00:14:50.330 --> 00:14:52.330
An example:

00:14:55.330 --> 00:14:57.330
They have three sheep due [collectively].

00:14:57.330 --> 00:15:01.519
They separate them to pay only two sheep [or none, depending on the threshold].

00:15:01.519 --> 00:15:03.519
"Out of fear of the charity,"

00:15:03.519 --> 00:15:05.519
meaning, out of apprehension,

00:15:05.519 --> 00:15:07.899
so they use a ruse to avoid paying it.

00:15:07.899 --> 00:15:11.860
From the benefits of the hadith:

00:15:11.860 --> 00:15:13.860
It is derived from the hadith that

00:15:13.860 --> 00:15:15.860
it is permissible to write down hadiths.

00:15:15.860 --> 00:15:18.860
It contains a prohibition against using ruses

00:15:18.860 --> 00:15:23.620
to evade what is obligatory upon one.

00:15:23.620 --> 00:15:24.620
Chapter:

00:15:24.620 --> 00:15:26.620
"Whatever is held by two partners,

00:15:26.620 --> 00:15:30.620
they shall settle between themselves equitably."

00:15:30.620 --> 00:15:34.460
On the authority of Anas, may Allah be pleased with him,

00:15:34.460 --> 00:15:37.460
that Abu Bakr, may Allah be pleased with him,

00:15:37.460 --> 00:15:39.460
wrote for him what the Messenger of Allah,

00:15:39.460 --> 00:15:42.549
peace and blessings of Allah be upon him, ordained:

00:15:42.549 --> 00:15:44.549
"Whatever is held by two partners,

00:15:44.549 --> 00:15:48.549
they shall settle between themselves equitably."

00:15:48.549 --> 00:15:52.029
Commentary on the hadith:

00:15:52.029 --> 00:15:54.509
"By two partners,"

00:15:54.509 --> 00:15:55.509
the partners

00:15:55.509 --> 00:15:58.509
are two associates whose wealth has been mixed

00:15:58.509 --> 00:16:00.509
and cannot be distinguished.

00:16:00.509 --> 00:16:03.580
"They shall settle between themselves equitably,"

00:16:03.580 --> 00:16:05.580
meaning, if the collector takes

00:16:05.580 --> 00:16:08.580
the entire obligation from the wealth of one of them,

00:16:08.580 --> 00:16:12.899
he may claim his share from his partner.

00:16:12.899 --> 00:16:16.759
From the benefits of the hadith:

00:16:16.759 --> 00:16:18.759
It is derived from the hadith that

00:16:18.759 --> 00:16:20.759
it is permissible to write down hadiths.

00:16:20.759 --> 00:16:24.889
It shows the legitimacy of partnership and joint ownership.

00:16:24.889 --> 00:16:29.889
The hadith indicates that the zakat on wealth deposited in banks

00:16:29.889 --> 00:16:31.889
is taken from the bank,

00:16:31.889 --> 00:16:34.889
and the bank recovers it from the depositors equitably,

00:16:34.889 --> 00:16:36.889
meaning, according to the amount of their wealth.

00:16:36.889 --> 00:16:40.710
Chapter: Zakat on Camels.

00:16:40.710 --> 00:16:44.100
On the authority of Abu Sa'id, who said:

00:16:44.100 --> 00:16:48.100
A Bedouin came to the Prophet, peace and blessings of Allah be upon him,

00:16:48.100 --> 00:16:50.100
and asked him about migration.

00:16:50.100 --> 00:16:52.100
He said,

00:16:52.100 --> 00:16:53.100
"Woe to you!

00:16:53.100 --> 00:16:56.100
Migration is a serious matter.

00:16:56.100 --> 00:16:58.100
Do you have camels?"

00:16:58.100 --> 00:17:00.100
He said, "Yes."

00:17:00.100 --> 00:17:01.100
He said,

00:17:01.100 --> 00:17:03.100
"Do you pay their zakat?"

00:17:03.100 --> 00:17:05.099
He said, "Yes."

00:17:05.099 --> 00:17:06.099
He said,

00:17:06.099 --> 00:17:09.099
"Do you grant some of them [as a loan]?"

00:17:09.099 --> 00:17:11.099
He said, "Yes."

00:17:11.099 --> 00:17:12.099
He said,

00:17:12.099 --> 00:17:15.099
"Do you milk them on the day they come to water?"

00:17:15.099 --> 00:17:17.160
He said, "Yes."

00:17:17.160 --> 00:17:18.160
He said,

00:17:18.160 --> 00:17:20.160
"Then work from beyond the seas,

00:17:20.160 --> 00:17:25.799
for Allah will not leave any of your deeds unrewarded."

00:17:25.799 --> 00:17:29.410
Commentary on the hadith:

00:17:29.410 --> 00:17:30.410
"Woe to you,"

00:17:30.410 --> 00:17:35.410
a phrase said to someone who has fallen into a peril they do not deserve.

00:17:35.410 --> 00:17:36.470
"Its matter,"

00:17:36.470 --> 00:17:38.470
meaning, its affair.

00:17:38.470 --> 00:17:39.470
"Their charity,"

00:17:39.470 --> 00:17:41.470
meaning, their zakat.

00:17:41.470 --> 00:17:43.470
"Grant some of them,"

00:17:43.470 --> 00:17:44.470
the "minihah" (grant)

00:17:44.470 --> 00:17:49.470
is a sheep given to a needy person to milk and then return.

00:17:49.470 --> 00:17:51.539
"The day they come to water,"

00:17:51.539 --> 00:17:53.539
meaning, at the watering hole.

00:17:53.539 --> 00:17:55.660
"Then work from beyond the seas,"

00:17:55.660 --> 00:17:58.660
meaning, if you are fulfilling the obligation Allah placed upon you,

00:17:58.660 --> 00:18:02.660
do not worry about staying in your home and not migrating,

00:18:03.660 --> 00:18:06.660
even if your home is beyond the seas.

00:18:06.660 --> 00:18:08.759
"Will not leave,"

00:18:08.759 --> 00:18:11.759
meaning, will not diminish any of your reward.

00:18:11.759 --> 00:18:15.180
From the benefits of the hadith:

00:18:15.180 --> 00:18:20.039
The hadith indicates that there is a right in wealth other than zakat.

00:18:20.039 --> 00:18:25.069
It shows that whoever fulfills the obligatory and recommended rights of wealth

00:18:25.069 --> 00:18:27.069
has cleared their responsibility.

00:18:27.069 --> 00:18:32.140
It highlights the virtue of granting the use of sheep, camels, and cattle.

00:18:32.140 --> 00:18:39.309
Chapter: Whoever is liable for a bint makhad as charity and does not have one.

00:18:39.309 --> 00:18:43.079
On the authority of Anas, may Allah be pleased with him,

00:18:43.079 --> 00:18:52.079
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:

00:18:52.079 --> 00:18:56.210
"Whoever is liable for a jadha'ah (four-year-old camel) as charity,

00:18:56.210 --> 00:18:58.210
and does not have a jadha'ah,

00:18:58.210 --> 00:19:01.210
but has a hiqqah (three-year-old camel),

00:19:01.210 --> 00:19:04.210
the hiqqah shall be accepted from him,

00:19:04.210 --> 00:19:10.240
and he shall add two sheep if possible, or twenty dirhams."

00:19:10.240 --> 00:19:13.240
"Whoever is liable for a hiqqah as charity,

00:19:13.240 --> 00:19:15.240
And he does not possess the *hiqqah* (a three-year-old camel).

00:19:15.240 --> 00:19:17.240
And he possesses the *jadha'ah* (a four-year-old camel).

00:19:17.240 --> 00:19:20.240
Then it is accepted from him as the *jadha'ah*.

00:19:20.240 --> 00:19:25.240
And the zakat collector gives him twenty dirhams or two sheep.

00:19:25.240 --> 00:19:28.299
And whoever reaches the threshold where the *hiqqah* is due.

00:19:28.299 --> 00:19:31.299
And he possesses nothing but a *bint labun* (a two-year-old female camel).

00:19:31.299 --> 00:19:34.299
Then it is accepted from him as the *bint labun*.

00:19:34.299 --> 00:19:38.299
And he gives two sheep or twenty dirhams.

00:19:38.299 --> 00:19:43.369
And whoever reaches the threshold where the *bint labun* is due and he possesses a *hiqqah*.

00:19:43.369 --> 00:19:46.369
Then it is accepted from him as the *hiqqah*.

00:19:46.369 --> 00:19:50.369
And the zakat collector gives him twenty dirhams or two sheep.

00:19:50.369 --> 00:19:55.400
And whoever reaches the threshold where the *bint labun* is due and he does not possess it.

00:19:55.400 --> 00:19:57.400
And he possesses a *bint makhad* (a one-year-old female camel).

00:19:57.400 --> 00:20:00.400
Then it is accepted from him as the *bint makhad*.

00:20:00.400 --> 00:20:05.400
And he gives with it twenty dirhams or two sheep.

00:20:05.400 --> 00:20:09.140
Commentary on the hadith.

00:20:09.140 --> 00:20:10.619
The *jadha'ah*.

00:20:10.619 --> 00:20:15.619
The *jadha'ah* among camels is one that has entered its fifth year.

00:20:15.619 --> 00:20:17.740
The *hiqqah*.

00:20:17.740 --> 00:20:21.740
The *hiqqah* among camels is one that has entered its fourth year.

00:20:21.740 --> 00:20:23.809
Then it is accepted from him.

00:20:23.809 --> 00:20:27.809
Meaning, it is taken from him in place of the mandatory age-group.

00:20:27.809 --> 00:20:29.900
And the zakat collector gives him.

00:20:29.900 --> 00:20:32.900
Meaning, the agent who collects the zakat.

00:20:32.900 --> 00:20:36.349
From the benefits of the hadith.

00:20:36.349 --> 00:20:39.089
It is derived from the hadith.

00:20:39.089 --> 00:20:42.089
The permissibility of writing down the hadith.

00:20:42.089 --> 00:20:46.089
And it contains the acceptance of a solitary report (*khabar al-wahid*) as a basis for mandatory action.

00:20:46.089 --> 00:20:51.089
And the hadith contains a demonstration of the ruler's concern for the affairs of zakat and charity.

00:20:51.089 --> 00:20:55.089
And his undertaking to appoint those who collect the zakat.

00:20:55.089 --> 00:21:00.150
And the hadith contains an indication of facilitation in the collection of mandatory zakat.

00:21:00.150 --> 00:21:04.150
So the collector accepts whatever age-group is available.

00:21:04.150 --> 00:21:08.150
And the hadith is a foundational text for those who argue for the permissibility of valuing zakat.

00:21:08.150 --> 00:21:13.220
And the hadith indicates that the values of camel age-groups vary.

00:21:13.220 --> 00:21:16.220
And that the difference between one age-group and the one following it.

00:21:16.220 --> 00:21:18.220
Is equivalent to twenty dirhams.

00:21:18.220 --> 00:21:23.220
And this value differs according to times and circumstances.

00:21:23.220 --> 00:21:28.250
And it contains the permissibility of taking a younger or older age-group for camel zakat.

00:21:28.250 --> 00:21:30.250
While taking the value into account.

00:21:30.250 --> 00:21:34.390
Chapter: Zakat on Sheep.

00:21:34.390 --> 00:21:38.099
On the authority of Anas, may Allah be pleased with him.

00:21:38.099 --> 00:21:45.099
That Abu Bakr, may Allah be pleased with him, wrote this document for him when he sent him to Bahrain.

00:21:45.099 --> 00:21:48.319
In the name of Allah, the Most Gracious, the Most Merciful.

00:21:48.319 --> 00:21:55.319
This is the mandatory charity that the Messenger of Allah, peace and blessings of Allah be upon him, obligated upon the Muslims.

00:21:55.319 --> 00:21:58.319
And which Allah commanded His Messenger.

00:21:58.319 --> 00:22:03.319
So whoever among the Muslims is asked for it in the proper manner, let him give it.

00:22:03.319 --> 00:22:07.319
And whoever is asked for more than that, let him not give.

00:22:07.319 --> 00:22:11.450
For twenty-four camels or fewer.

00:22:11.450 --> 00:22:14.450
The zakat is one sheep for every five.

00:22:14.450 --> 00:22:18.640
If they reach twenty-five to thirty-five.

00:22:18.640 --> 00:22:21.640
Then the zakat is a *bint makhad* (female).

00:22:21.640 --> 00:22:26.670
If they reach thirty-six to forty-five.

00:22:26.670 --> 00:22:29.670
Then the zakat is a *bint labun* (female).

00:22:29.670 --> 00:22:33.740
If they reach forty-six to sixty.

00:22:33.740 --> 00:22:36.740
Then the zakat is a *hiqqah* ready for the stallion.

00:22:36.740 --> 00:22:41.799
If they reach sixty-one to seventy-five.

00:22:41.799 --> 00:22:43.799
Then the zakat is a *jadha'ah*.

00:22:43.799 --> 00:22:48.930
If they reach, meaning seventy-six to ninety.

00:22:48.930 --> 00:22:51.930
Then the zakat is two *bint labun*.

00:22:51.930 --> 00:22:55.990
If they reach ninety-one to one hundred and twenty.

00:22:55.990 --> 00:22:59.990
Then the zakat is two *hiqqah* ready for the stallion.

00:22:59.990 --> 00:23:03.019
If they exceed one hundred and twenty.

00:23:03.019 --> 00:23:06.019
Then for every forty, a *bint labun*.

00:23:06.019 --> 00:23:09.019
And for every fifty, a *hiqqah*.

00:23:09.019 --> 00:23:12.019
And whoever possesses only four camels.

00:23:12.019 --> 00:23:14.019
There is no zakat on them.

00:23:14.019 --> 00:23:17.019
Unless their owner wishes otherwise.

00:23:17.019 --> 00:23:20.019
If they reach five camels.

00:23:20.019 --> 00:23:22.019
Then the zakat is one sheep.

00:23:22.019 --> 00:23:25.089
And regarding the zakat on sheep, for those that graze on pasture (*sa'imah*).

00:23:25.089 --> 00:23:30.089
If there are forty to one hundred and twenty sheep.

00:23:30.089 --> 00:23:35.119
If they exceed one hundred and twenty up to two hundred, two sheep.

00:23:35.119 --> 00:23:39.119
If they exceed two hundred up to three hundred.

00:23:39.119 --> 00:23:42.119
Then the zakat is three sheep.

00:23:42.119 --> 00:23:45.180
If they exceed three hundred.

00:23:45.180 --> 00:23:47.180
Then for every hundred, one sheep.

00:23:47.180 --> 00:23:53.279
If a man's grazing sheep are one less than forty.

00:23:53.279 --> 00:23:55.279
There is no zakat on them.

00:23:55.279 --> 00:23:58.279
Unless their owner wishes otherwise.

00:23:58.279 --> 00:24:01.440
And on silver (*riqqa*), a quarter of a tenth.

00:24:01.440 --> 00:24:04.440
If there are only one hundred and ninety.

00:24:04.440 --> 00:24:06.440
There is nothing due on them.

00:24:06.440 --> 00:24:09.440
Unless their owner wishes otherwise.

00:24:09.440 --> 00:24:12.950
Commentary on the hadith.

00:24:12.950 --> 00:24:15.619
This is the mandatory charity.

00:24:15.619 --> 00:24:18.619
Meaning, that which is obligatory on wealth.

00:24:18.619 --> 00:24:22.690
So whoever is asked for it among the Muslims in the proper manner.

00:24:22.690 --> 00:24:25.690
Meaning, as Allah the Almighty commanded.

00:24:25.690 --> 00:24:29.690
And as the Prophet, peace and blessings of Allah be upon him, explained.

00:24:29.690 --> 00:24:33.690
This is by determining their thresholds and what is mandatory regarding them.

00:24:33.690 --> 00:24:35.720
Let him give it.

00:24:35.720 --> 00:24:40.720
Meaning, the owner of the wealth gives the zakat to the agent assigned to collect it.

00:24:40.720 --> 00:24:43.720
As Allah the Almighty commanded.

00:24:43.720 --> 00:24:45.940
And whoever is asked for more than that.

00:24:45.940 --> 00:24:48.940
Meaning, more than the mandatory amount.

00:24:48.940 --> 00:24:50.940
Let him not give.

00:24:50.940 --> 00:24:53.940
Meaning, he should refrain from paying it.

00:24:53.940 --> 00:24:56.069
Or fewer than that.

00:24:56.069 --> 00:24:59.069
Meaning, less than that number.

00:24:59.069 --> 00:25:00.069
Of sheep.

00:25:00.069 --> 00:25:05.069
It contains an indication that zakat may be given from a different category.

00:25:05.069 --> 00:25:08.230
Then the zakat is a *bint makhad* (female).

00:25:08.230 --> 00:25:10.230
Excluding the male.

00:25:10.230 --> 00:25:12.329
Then the zakat is a *hiqqah*.

00:25:12.329 --> 00:25:14.329
The *hiqqah* among camels.

00:25:14.329 --> 00:25:16.329
Is one that has completed three years.

00:25:16.329 --> 00:25:19.329
And has entered the fourth year.

00:25:19.329 --> 00:25:21.490
Ready for the stallion.

00:25:21.490 --> 00:25:24.490
The stallion is called *taruqah*.

00:25:24.490 --> 00:25:27.490
Because it has reached the age where the male can mount it.

00:25:27.490 --> 00:25:29.680
Meaning, mate with it.

00:25:29.680 --> 00:25:31.680
There is no zakat on them.

00:25:31.680 --> 00:25:33.779
Meaning, no mandatory zakat.

00:25:33.779 --> 00:25:35.779
Unless their owner wishes otherwise.

00:25:35.779 --> 00:25:38.839
Meaning, its possessor and owner.

00:25:38.839 --> 00:25:40.839
And regarding the zakat on sheep.

00:25:40.839 --> 00:25:42.869
Meaning, the mandatory zakat.

00:25:42.869 --> 00:25:44.869
On those that graze on pasture.

00:25:44.869 --> 00:25:47.869
The *sa'imah* is that which grazes for most of the year.

00:25:47.869 --> 00:25:49.869
Its opposite is the stall-fed animal.

00:25:49.869 --> 00:25:51.970
And regarding silver.

00:25:51.970 --> 00:25:53.970
It is minted silver.

00:25:53.970 --> 00:25:55.970
A quarter of a tenth.

00:25:55.970 --> 00:25:57.970
Meaning, for every hundred dirhams.

00:25:57.970 --> 00:25:59.970
Two and a half dirhams.

00:25:59.970 --> 00:26:03.190
If there are only one hundred and ninety.

00:26:03.190 --> 00:26:05.190
Meaning, this number and below.

00:26:05.190 --> 00:26:07.190
There is no zakat on it.

00:26:07.190 --> 00:26:10.579
From the benefits of the hadith.

00:26:10.579 --> 00:26:13.380
It is derived from the hadith.

00:26:13.380 --> 00:26:17.380
The acceptance of a solitary report as a basis for mandatory action.

00:26:17.380 --> 00:26:21.380
And it contains the recommendation to begin a document with the *Basmala*.

00:26:21.380 --> 00:26:27.470
And the hadith indicates that zakat thresholds and the mandatory amounts are matters of divine decree (*tawqifi*).

00:26:27.470 --> 00:26:29.470
Not reached by human opinion.

00:26:29.470 --> 00:26:34.470
And the hadith contains a demonstration of the ruler's concern for the affairs of zakat and charity.

00:26:34.470 --> 00:26:38.470
And his undertaking to appoint those who collect the zakat.

00:26:38.470 --> 00:26:41.569
And the hadith indicates that it is upon the owner of the wealth.

00:26:41.569 --> 00:26:46.569
To pay the zakat on his wealth to the agent appointed by the ruler.

00:26:46.569 --> 00:26:50.630
And it indicates that the agent must be trustworthy and gentle.

00:26:50.630 --> 00:26:54.630
So he should not ask for more than the mandatory zakat.

00:26:54.630 --> 00:27:00.759
And the hadith contains an indication that the agent must be knowledgeable in matters of zakat.

00:27:00.759 --> 00:27:05.759
Its thresholds, amounts, and what pertains to it.

00:27:05.759 --> 00:27:11.819
And the hadith contains an indication of the permissibility of paying zakat from a different category.

00:27:11.819 --> 00:27:15.859
And the hadith indicates that if the agent's dishonesty becomes apparent.

00:27:15.859 --> 00:27:17.859
His authority is revoked.

00:27:17.859 --> 00:27:21.859
And at that point, the owner of the wealth takes charge of distributing the zakat.

00:27:21.859 --> 00:27:24.859
Or gives the zakat to another agent.

00:27:24.859 --> 00:27:28.950
And it contains that it is permissible for the owner of the wealth to give charity.

00:27:28.950 --> 00:27:31.950
Even if his wealth has not reached the threshold.

00:27:31.950 --> 00:27:36.950
And it contains that it is permissible for the owner of the wealth to pay more than the mandatory zakat.

00:27:36.950 --> 00:27:42.950
And the hadith contains an indication that the agent should not take the stud male from the livestock.

00:27:42.950 --> 00:27:48.079
And the hadith contains an explanation of the zakat thresholds for camels and what is mandatory regarding them.

00:27:48.079 --> 00:27:52.079
And an explanation of the thresholds for sheep and what is mandatory regarding them.

00:27:52.079 --> 00:27:56.079
And the hadith indicates that it is a condition for sheep that they be grazing animals.

00:27:56.079 --> 00:28:01.079
Meaning, they graze on permissible pasture until zakat becomes mandatory on them.

00:28:01.079 --> 00:28:04.079
And this grazing must be for most of the year.

00:28:04.079 --> 00:28:08.140
And it contains an explanation of the threshold for zakat on silver.

00:28:11.259 --> 00:28:12.259
Chapter.

00:28:12.259 --> 00:28:16.259
Neither an aged animal nor one with a defect shall be taken as charity.

00:28:16.259 --> 00:28:20.259
Nor a male goat, unless the zakat collector wishes.

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On the authority of Anas, may Allah be pleased with him.

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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.

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And an aged animal shall not be taken as charity.

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Nor one with a defect, nor a male goat.

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Unless the zakat collector wishes.

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Aged animal (*haramah*).

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The *haramah* is the old one that has lost its teeth.

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With a defect (*dhat 'awar*).

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The *'awar* is the defect.

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Meaning, an animal with a visible defect shall not be taken for zakat.

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Male goat (*tays*).

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It is the male of the goats.

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And it is said, the male of the sheep.

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And it is said.

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The intended meaning is the male of the livestock.

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Unless the zakat collector wishes.

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This exception applies to the taking of the male goat.

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From the benefits of the hadith.

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It is derived from the hadith.

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The one paying zakat should not give a deficient or defective animal.

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Rather, he gives what the collector wishes from the healthy or perfect animals.

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And it contains that giving females is the standard in paying the mandatory zakat on livestock.

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And it is permissible to give males.