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In the name of Allah, the Entirely Merciful, the Especially Merciful. The Ifadah Center for Humanities Studies and Research presents the Abridged Sahih al-Bukhari.

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The Book of Zakat

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The Book of Zakat is mentioned after the Book of Prayer

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Because zakat is the third pillar of faith

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And follows prayer in the Qur'an and the Sunnah

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Chapter: The Obligation of Zakat

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On the authority of Ibn 'Abbas (may Allah be pleased with them both), who said:

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The Messenger of Allah (peace and blessings of Allah be upon him) said

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To Mu'adh Ibn Jabal when he sent him to Yemen:

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"You are going to a people who are People of the Scripture.

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When you arrive among them,

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Invite them to testify

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That there is no god but Allah

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And that Muhammad is the Messenger of Allah.

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If they obey you in that,

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In one narration:

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'Let the first thing you invite them to be the worship of Allah.'

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Once they have come to know Allah,

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And in another narration:

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'Let the first thing you invite them to be the unification of Allah the Exalted.'

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Then inform them that Allah has obligated upon them

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Five prayers every day and night.

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If they obey you in that,

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Then inform them that Allah has obligated upon them a charity (sadaqah)

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In one narration:

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Zakat

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To be taken from their wealthy

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And returned to their poor.

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If they obey you in that,

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Beware of taking the best of their wealth.

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In one narration:

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'Take from them, and beware,'

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And fear the supplication of the oppressed,

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For there is no veil between it and Allah."

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Commentary on the hadith:

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"If they obey you in that"

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Meaning, by embracing the two testimonies of faith.

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"Has obligated upon them"

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Meaning, a binding obligation.

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"Charity"

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Meaning, the obligatory zakat.

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"Beware"

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Meaning, be cautious and avoid.

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"The best of their wealth"

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Meaning, the precious part of their wealth.

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It has also been said:

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That which the owner reserves for himself and prefers.

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"There is no veil between it and Allah"

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From the benefits of the hadith:

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The hadith indicates the acceptance of a report from a single narrator

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And the obligation to act upon it.

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The hadith shows that the most important and primary thing people should be invited to is Tawhid (the oneness of Allah).

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It shows that the deed of anyone who has not realized Tawhid is not accepted.

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The hadith points to the two conditions for the acceptance of righteous deeds:

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Sincerity and following the Sunnah.

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These are the requirements of the two testimonies of faith.

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The hadith confirms that the five prayers are obligatory every day and night.

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Some have used this hadith to argue against the permissibility of transferring zakat away from the land where the wealth is located.

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There is a difference of opinion regarding this.

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The hadith indicates that one of the conditions of zakat is the wealth of the owner.

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It provides evidence that the leader should send collectors to the owners of wealth to gather the charity.

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On the authority of Abu Ayyub al-Ansari (may Allah be pleased with him):

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That a man said:

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"O Messenger of Allah,

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Inform me of a deed that will enter me into Paradise."

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The people said:

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"What is wrong with him? What is wrong with him?"

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The Messenger of Allah (peace be upon him) said:

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"He has a need."

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The Prophet (peace be upon him) then said:

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"Worship Allah and do not associate anything with Him,

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Worship Allah and do not associate anything with Him,

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Establish prayer,

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Give zakat,

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And uphold ties of kinship.

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Let it go."

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He said:

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As if he were on his mount.

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Commentary on the hadith:

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"What is wrong with him?"

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Used for questioning.

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The repetition is for emphasis.

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It is also said:

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The meaning is: "What has happened to him?"

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"He has a need"

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Meaning, he is in need and is asking about his need.

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It is also said: "He is a person with a need."

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"Worship Allah"

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Meaning, affirm His oneness.

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"Uphold ties of kinship"

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Upholding ties of kinship means:

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Sharing in the goodness with one's relatives.

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"Let it go"

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Meaning, leave it and let it be.

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"As if he were on his mount"

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Meaning, as if the Prophet (peace be upon him) was on his mount.

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From the benefits of the hadith:

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The hadith shows the eagerness of the Companions for the beneficial deeds that lead to Paradise.

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It shows that a person in need repeats their request.

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It shows the scholar's responsiveness to the seeker of knowledge and the person in need,

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Even if he is busy.

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On the authority of Abu Hurayrah (may Allah be pleased with him):

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That a Bedouin came to the Prophet (peace be upon him)

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And said:

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"Guide me to a deed that, if I perform it, I will enter Paradise."

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He said:

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"Worship Allah and do not associate anything with Him,

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Establish the prescribed prayer,

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Pay the obligatory zakat,

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And fast Ramadan."

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He said:

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"By Him in whose hand is my soul, I will not add anything to this."

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When he turned away,

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The Prophet (peace be upon him) said:

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"Whoever is pleased to look at a man from the people of Paradise,

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Let him look at this man."

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Commentary on the hadith:

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"A Bedouin" – it is said he was Sa'd Ibn al-Akhram,

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And it is said to be someone else.

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"Guide me" – meaning, direct me.

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"Worship Allah" – meaning, affirm His oneness.

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"I will not add anything to this"

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Meaning, to the obligatory duties mentioned.

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"When he turned away"

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Meaning, he turned his back and departed.

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From the benefits of the hadith:

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The hadith shows that whoever utters the two testimonies of faith,

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Prays, pays zakat, and fasts,

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And performs Hajj if he is able,

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Will enter Paradise.

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It shows the eagerness of the Companions to learn the causes that lead to Paradise.

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It shows that asking is the key to beneficial knowledge.

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The hadith contains glad tidings for the believer who performs the obligatory duties that they will enter Paradise.

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It shows the permissibility of swearing an oath without being asked to do so.

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On the authority of Abu Hurayrah, who said:

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When the Prophet (peace be upon him) passed away

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And Abu Bakr was made successor,

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And those who disbelieved among the Arabs disbelieved,

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'Umar said:

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"O Abu Bakr,

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How can you fight the people

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When the Messenger of Allah (peace be upon him) said:

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'I have been commanded to fight the people until they say: There is no god but Allah.

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Whoever says: There is no god but Allah,

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Has protected his wealth and his life from me,

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Except by its right,

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And his reckoning is with Allah'?"

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Abu Bakr said:

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"By Allah, I will fight those who differentiate between prayer and zakat,

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For zakat is the right of wealth.

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By Allah, if they refused me a young she-goat that they used to pay to the Messenger of Allah (peace be upon him),

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In one narration:

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'If they refused me a hobbling rope,'

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I would fight them for withholding it."

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'Umar said:

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"By Allah, it was nothing but that I saw that Allah had opened the heart of Abu Bakr to fighting,

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So I knew it was the truth."

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Commentary on the hadith:

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"And those who disbelieved among the Arabs disbelieved"

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Meaning, they apostatized from the religion.

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"Has protected"

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Meaning, safeguarded.

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"Except by its right"

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That which Islam has made obligatory.

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"And his reckoning is with Allah"

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Meaning, the matter of his inner state is for Him, Glory be to Him and Exalted.

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As for us, we judge by the outward appearance.

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"Those who differentiate between prayer and zakat"

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Meaning, in terms of obligation,

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And that they are both part of the religion.

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"If they refused me"

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Meaning, if they did not give.

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"A young she-goat"

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The 'anaq

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Is the female of the offspring of goats.

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"Allah had opened the heart of Abu Bakr"

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Meaning, expanded and enlightened it.

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When the correctness of Abu Bakr's opinion was established for him,

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And its rightness became clear to him,

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He followed him in the fighting.

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"Hobbling rope"

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The 'iqal

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Is the rope with which the foreleg of a camel is tied.

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From the benefits of the hadith:

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One learns from the hadith

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The requirement of uttering the two testimonies of faith

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To enter Islam.

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It shows that judgment is based on the outward appearance.

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Whoever manifests Islam and performs the pillars, one refrains from harming him.

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It shows that if something is issued from a Muslim

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That requires the ruling of Islam to hold him accountable,

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Such as retribution (qisas) or a prescribed punishment (hadd),

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Or compensation for damaged property or the like,

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He is held accountable for it.

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The hadith clarifies the virtue of Abu Bakr (may Allah be pleased with him)

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And the sharpness of his understanding.

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The hadith indicates the legitimacy of analogy (qiyas).

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It shows the permissibility of swearing an oath without being asked to do so.

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It contains an exhortation for the scholars to exercise ijtihad regarding emerging issues.

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It contains the legitimacy of debating with people of knowledge.

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And the necessity of returning to the opinion of one's peer if it is the truth.

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Chapter: The Sin of Withholding Zakat.

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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

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The Prophet (peace and blessings of Allah be upon him) said:

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"The camels will come to their owner in the best state they ever were,

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if he did not pay their due right,

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trampling him with their hooves.

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And the sheep will come to their owner in the best state they ever were,

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if he did not pay their due right,

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trampling him with their hooves,

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and goring him with their horns."

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In one narration:

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"If the owner of the livestock does not pay their due right,

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they will be set upon him on the Day of Resurrection,

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and they will trample his face with their hooves."

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And he said:

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"And part of their right is that they be milked at the water source."

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He said:

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In one narration:

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The Prophet (peace be upon him) stood among us,

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and mentioned the misappropriation of war booty (ghulul),

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emphasizing its gravity and the seriousness of the matter.

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"Let not one of you come on the Day of Resurrection with a sheep,

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carrying it on his neck, while it bleats."

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In one narration:

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"A loud bleating."

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It will say:

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"O Muhammad!"

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And I will say:

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"I possess nothing for you;

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I have already conveyed the message."

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In one narration:

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"Carrying on his neck a horse that neighs."

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It says:

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"O Messenger of Allah, help me!"

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And I will say:

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"I possess nothing for you;

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I have already conveyed the message to you."

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"And let not one come with a camel carrying it on his neck, while it bellows."

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It will say:

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"O Muhammad!"

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And I will say:

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"I possess nothing for you from Allah;

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I have already conveyed the message."

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In one narration:

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"Or on his neck are fluttering garments."

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It will say:

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"O Messenger of Allah, help me!"

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And I will say:

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"I possess nothing for you;

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I have already conveyed the message to you."

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Commentary on the hadith:

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00:12:12,230 --> 00:12:14,230
"In the best state they ever were":

254
00:12:14,230 --> 00:12:16,590
Meaning in terms of strength and fatness.

255
00:12:16,590 --> 00:12:17,830
"Their right":

256
00:12:17,830 --> 00:12:19,750
Meaning their zakat.

257
00:12:19,750 --> 00:12:22,029
"Trampling him with their hooves":

258
00:12:22,029 --> 00:12:24,870
Meaning treading upon him with their feet.

259
00:12:24,870 --> 00:12:27,110
"Trampling him with their hooves":

260
00:12:27,110 --> 00:12:28,549
Meaning treading upon him.

261
00:12:28,549 --> 00:12:30,190
The hoof (zalf) is for sheep,

262
00:12:30,230 --> 00:12:31,909
just as the hoof (khuff) is for camels,

263
00:12:31,909 --> 00:12:34,299
and the foot is for humans.

264
00:12:34,299 --> 00:12:37,259
"Part of their right is that they be milked at the water source":

265
00:12:37,259 --> 00:12:38,539
It was the custom of the Arabs

266
00:12:38,539 --> 00:12:43,169
to give some milk in charity when the livestock arrived at the water.

267
00:12:43,169 --> 00:12:44,649
"Bleating":

268
00:12:44,649 --> 00:12:46,250
Meaning the sound of the sheep.

269
00:12:46,250 --> 00:12:49,169
It is said to be the intense sound of the sheep.

270
00:12:49,169 --> 00:12:50,610
"O Muhammad":

271
00:12:50,610 --> 00:12:52,490
Meaning, help me.

272
00:12:52,490 --> 00:12:54,289
"I possess nothing for you":

273
00:12:54,289 --> 00:12:55,809
"I have already conveyed the message":

274
00:12:55,809 --> 00:12:58,330
Meaning, I cannot lighten your burden.

275
00:12:58,330 --> 00:13:02,120
And I have already conveyed to you the command of Allah the Exalted.

276
00:13:02,120 --> 00:13:03,360
"Bellowing":

277
00:13:03,360 --> 00:13:06,830
Bellowing is the sound of the camel.

278
00:13:06,830 --> 00:13:10,529
From the benefits of the hadith:

279
00:13:10,529 --> 00:13:16,110
The hadith indicates the obligation of zakat on camels, cows, and sheep.

280
00:13:16,110 --> 00:13:18,429
Some have used this hadith as evidence

281
00:13:18,429 --> 00:13:24,549
that there is a right for the poor and the wayfarer in the milk of livestock and the fruits of trees.

282
00:13:24,549 --> 00:13:27,419
And this right is separate from zakat.

283
00:13:27,460 --> 00:13:30,700
The hadith shows that the Prophet (peace be upon him)

284
00:13:30,700 --> 00:13:34,940
warned his Ummah against withholding zakat and the punishment for doing so.

285
00:13:34,940 --> 00:13:38,299
There is no excuse for the one who withholds it on the Day of Resurrection.

286
00:13:38,299 --> 00:13:43,980
It also shows that the recompense is of the same nature as the deed.

287
00:13:43,980 --> 00:13:47,580
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

288
00:13:47,580 --> 00:13:51,340
The Messenger of Allah (peace be upon him) said:

289
00:13:51,340 --> 00:13:55,820
"Whoever Allah has given wealth and he does not pay its zakat,

290
00:13:55,820 --> 00:13:58,620
his wealth will be represented to him on the Day of Resurrection

291
00:13:58,620 --> 00:14:02,100
as a bald-headed poisonous snake with two black spots above its eyes,

292
00:14:02,100 --> 00:14:05,299
which will encircle him on the Day of Resurrection."

293
00:14:05,299 --> 00:14:09,519
In one narration, its owner will flee from it.

294
00:14:09,519 --> 00:14:11,919
"Then it will seize him by his jawbones,"

295
00:14:11,919 --> 00:14:13,960
meaning his cheeks.

296
00:14:13,960 --> 00:14:19,179
"Then it will say: 'I am your wealth, I am your treasure.'"

297
00:14:19,179 --> 00:14:21,860
In one narration, he said:

298
00:14:21,860 --> 00:14:24,500
"By Allah, it will continue to pursue him,

299
00:14:24,500 --> 00:14:28,500
until he stretches out his hand and it bites his fingers."

300
00:14:28,500 --> 00:14:33,779
Then he recited: ﴾And let not those who covetously withhold...﴿

301
00:14:33,779 --> 00:14:36,120
The verse.

302
00:14:36,120 --> 00:14:39,629
Commentary on the hadith:

303
00:14:39,629 --> 00:14:42,070
"Whoever Allah has given wealth":

304
00:14:42,070 --> 00:14:45,059
Meaning from that upon which zakat is obligatory.

305
00:14:45,059 --> 00:14:46,860
"His wealth will be represented to him":

306
00:14:46,860 --> 00:14:50,980
Meaning his wealth, for which he did not pay zakat, will be given a form.

307
00:14:50,980 --> 00:14:52,460
"A poisonous snake":

308
00:14:52,460 --> 00:14:54,960
The intended meaning is a snake.

309
00:14:55,000 --> 00:14:56,960
"With two black spots":

310
00:14:56,960 --> 00:15:00,480
Meaning the two black dots above its eyes.

311
00:15:00,480 --> 00:15:02,639
Others have said something else.

312
00:15:02,639 --> 00:15:04,120
"It will encircle him":

313
00:15:04,120 --> 00:15:07,019
Meaning it will form a collar around his neck.

314
00:15:07,019 --> 00:15:09,860
"By his jawbones," meaning his cheeks,

315
00:15:09,860 --> 00:15:12,220
meaning the sides of the mouth.

316
00:15:12,220 --> 00:15:15,539
“And let not those who hoard up that which Allah hath bestowed upon them of His bounty think that it is better for them. Nay, it is worse for them. That which they hoard will be their collar on the Day of Resurrection. Allah's is the heritage of the heavens and the earth, and Allah is Informed of what ye do.” (3:180)

317
00:15:15,539 --> 00:15:18,659
Meaning: Let not those who withhold what they have

318
00:15:18,659 --> 00:15:21,299
from what Allah has bestowed upon them of His bounty,

319
00:15:21,299 --> 00:15:23,220
and has been kind to them with,

320
00:15:23,220 --> 00:15:27,059
and has commanded them to spend of it—what does not harm them—upon His servants,

321
00:15:27,059 --> 00:15:28,820
and they withheld that,

322
00:15:28,820 --> 00:15:31,379
thinking it was better for them,

323
00:15:31,379 --> 00:15:35,620
rather, it is worse for them in their religion and their worldly life.

324
00:15:35,620 --> 00:15:39,259
From the benefits of the hadith:

325
00:15:39,259 --> 00:15:42,779
The hadith contains evidence for the obligatory nature of zakat,

326
00:15:42,779 --> 00:15:46,360
because the severe threat indicates that.

327
00:15:46,360 --> 00:15:49,399
It contains evidence for the transformation of physical forms,

328
00:15:49,399 --> 00:15:51,720
and that is within the power of Allah the Exalted,

329
00:15:51,720 --> 00:15:54,039
easy and undeniable.

330
00:15:54,039 --> 00:15:56,799
It contains a condemnation of stinginess and greed.

331
00:15:56,799 --> 00:16:03,379
The hadith implies the negation of stinginess for those who fulfill their obligations.

332
00:16:03,379 --> 00:16:08,700
Chapter: What has had its zakat paid is not a treasure.

333
00:16:08,700 --> 00:16:11,340
On the authority of Khalid Ibn Aslam, who said:

334
00:16:11,340 --> 00:16:15,460
We went out with Abdullah Ibn Umar (may Allah be pleased with them both),

335
00:16:15,460 --> 00:16:17,340
and a Bedouin said:

336
00:16:17,340 --> 00:16:19,740
"Tell me about the saying of Allah: ﴾And those who hoard gold and silver...﴿"

337
00:16:19,740 --> 00:16:22,539
“O ye who believe! Lo! many of the (Jewish) rabbis and the (Christian) monks devour the wealth of mankind wantonly and debar (men) from the way of Allah. They who hoard up gold and silver and spend it not in the way of Allah, unto them give tidings (O Muhammad) of a painful doom,” (9:34)

338
00:16:22,539 --> 00:16:26,379
“O ye who believe! Lo! many of the (Jewish) rabbis and the (Christian) monks devour the wealth of mankind wantonly and debar (men) from the way of Allah. They who hoard up gold and silver and spend it not in the way of Allah, unto them give tidings (O Muhammad) of a painful doom,” (9:34)

339
00:16:26,419 --> 00:16:29,460
Ibn Umar (may Allah be pleased with them both) said:

340
00:16:29,460 --> 00:16:32,700
"Whoever hoards it and does not pay its zakat,

341
00:16:32,700 --> 00:16:34,500
then woe to him.

342
00:16:34,500 --> 00:16:38,500
This was only before zakat was revealed.

343
00:16:38,500 --> 00:16:40,220
But when it was revealed,

344
00:16:40,220 --> 00:16:44,419
Allah made it a purification for wealth."

345
00:16:44,419 --> 00:16:47,769
Commentary on the hadith:

346
00:16:47,769 --> 00:16:50,370
“O ye who believe! Lo! many of the (Jewish) rabbis and the (Christian) monks devour the wealth of mankind wantonly and debar (men) from the way of Allah. They who hoard up gold and silver and spend it not in the way of Allah, unto them give tidings (O Muhammad) of a painful doom,” (9:34)

347
00:16:50,370 --> 00:16:53,809
“O ye who believe! Lo! many of the (Jewish) rabbis and the (Christian) monks devour the wealth of mankind wantonly and debar (men) from the way of Allah. They who hoard up gold and silver and spend it not in the way of Allah, unto them give tidings (O Muhammad) of a painful doom,” (9:34)

348
00:16:53,809 --> 00:16:55,690
The forbidden treasure:

349
00:16:55,690 --> 00:16:58,649
Whoever withholds it from mandatory spending,

350
00:16:58,649 --> 00:17:00,730
such as withholding zakat from it,

351
00:17:00,730 --> 00:17:02,850
or mandatory expenses,

352
00:17:02,850 --> 00:17:06,970
or spending in the cause of Allah when it becomes obligatory.

353
00:17:06,970 --> 00:17:08,609
"Woe to him":

354
00:17:08,609 --> 00:17:09,650
Woe:

355
00:17:09,650 --> 00:17:14,579
A word said to someone who has fallen into something for which they deserve it.

356
00:17:14,579 --> 00:17:16,819
"Before zakat was revealed":

357
00:17:16,819 --> 00:17:19,630
Meaning before zakat was made obligatory.

358
00:17:19,630 --> 00:17:21,630
"A purification for wealth":

359
00:17:21,630 --> 00:17:25,059
Meaning a cleansing for wealth.

360
00:17:25,099 --> 00:17:28,650
From the benefits of the hadith:

361
00:17:28,650 --> 00:17:30,529
It is understood from the hadith

362
00:17:30,529 --> 00:17:33,250
that zakat is a purification for wealth,

363
00:17:33,250 --> 00:17:37,289
and for its owner from base character traits and stinginess.

364
00:17:37,289 --> 00:17:43,750
It contains that there are rights in wealth that must be fulfilled.

365
00:17:43,750 --> 00:17:47,190
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him),

366
00:17:47,190 --> 00:17:51,470
that the Messenger of Allah (peace be upon him) said:

367
00:17:51,470 --> 00:17:56,190
"There is no zakat on less than five wasqs of dates,

368
00:17:56,230 --> 00:18:00,950
and there is no zakat on less than five awqiyah of silver,

369
00:18:00,950 --> 00:18:06,509
and there is no zakat on less than five camels."

370
00:18:06,509 --> 00:18:09,809
Commentary on the hadith:

371
00:18:09,809 --> 00:18:11,089
Wasqs:

372
00:18:11,089 --> 00:18:12,170
The wasq:

373
00:18:12,170 --> 00:18:13,970
Sixty sa'.

374
00:18:13,970 --> 00:18:17,740
It is equivalent to 150 kilograms.

375
00:18:17,740 --> 00:18:18,900
Sadaqah:

376
00:18:18,900 --> 00:18:20,559
Meaning zakat.

377
00:18:20,559 --> 00:18:22,000
Awqiyah:

378
00:18:22,000 --> 00:18:23,119
The awqiyah:

379
00:18:23,119 --> 00:18:25,079
Forty dirhams.

380
00:18:25,079 --> 00:18:29,019
It is equivalent to approximately 120 grams.

381
00:18:29,019 --> 00:18:30,299
Dhuwd:

382
00:18:30,299 --> 00:18:31,380
The dhuwd:

383
00:18:31,380 --> 00:18:34,450
From three to ten.

384
00:18:34,450 --> 00:18:38,180
From the benefits of the hadith:

385
00:18:38,180 --> 00:18:43,700
The hadith indicates that there is no zakat on wealth that has not reached the minimum threshold (nisab).

386
00:18:43,700 --> 00:18:50,230
And that wealth which has not reached the minimum threshold is not considered a treasure.

387
00:18:50,230 --> 00:18:52,910
On the authority of Zayd Ibn Wahb, who said:

388
00:18:52,910 --> 00:18:54,829
I passed by al-Rabadhah,

389
00:18:54,869 --> 00:18:58,589
and there I found Abu Dharr (may Allah be pleased with him).

390
00:18:58,589 --> 00:19:00,150
I said to him:

391
00:19:00,150 --> 00:19:03,289
"What brought you to this place of yours?"

392
00:19:03,289 --> 00:19:04,369
He said:

393
00:19:04,369 --> 00:19:06,049
"I was in the Levant,

394
00:19:06,049 --> 00:19:11,529
and I differed with Mu'awiyah regarding: ﴾And those who hoard gold and silver...﴿"

395
00:19:11,529 --> 00:19:15,039
“O ye who believe! Lo! many of the (Jewish) rabbis and the (Christian) monks devour the wealth of mankind wantonly and debar (men) from the way of Allah. They who hoard up gold and silver and spend it not in the way of Allah, unto them give tidings (O Muhammad) of a painful doom,” (9:34)

396
00:19:15,039 --> 00:19:16,680
Mu'awiyah said:

397
00:19:16,680 --> 00:19:19,200
"It was revealed regarding the People of the Book."

398
00:19:19,200 --> 00:19:20,319
So I said:

399
00:19:20,319 --> 00:19:22,839
"It was revealed regarding us and them."

400
00:19:22,880 --> 00:19:25,920
So there was a dispute between me and him regarding that,

401
00:19:25,920 --> 00:19:30,160
and he wrote to Uthman (may Allah be pleased with him) complaining about me.

402
00:19:30,160 --> 00:19:32,400
So Uthman wrote to me:

403
00:19:32,400 --> 00:19:34,440
That I approach Medina.

404
00:19:34,440 --> 00:19:36,160
So I arrived there.

405
00:19:36,160 --> 00:19:38,160
People crowded around me,

406
00:19:38,160 --> 00:19:42,079
as if they had never seen me before.

407
00:19:42,079 --> 00:19:44,799
I mentioned this to Uthman.

408
00:19:44,799 --> 00:19:46,200
He said to me,

409
00:19:46,200 --> 00:19:50,319
"If you wish, move away and stay nearby."

410
00:19:50,319 --> 00:19:54,079
That is what brought me to this place.

411
00:19:54,079 --> 00:19:56,759
Even if they appointed an Abyssinian over me,

412
00:19:56,759 --> 00:19:59,869
I would hear and obey.

413
00:19:59,869 --> 00:20:03,480
Commentary on the hadith:

414
00:20:03,480 --> 00:20:04,839
At al-Rabadhah,

415
00:20:04,839 --> 00:20:08,759
a location three stages away from Medina.

416
00:20:08,759 --> 00:20:09,960
In the Levant (al-Sham),

417
00:20:09,960 --> 00:20:11,819
meaning in Damascus.

418
00:20:11,819 --> 00:20:13,900
People crowded around me,

419
00:20:13,900 --> 00:20:18,119
meaning they were asking him about the reason for his departure from the Levant.

420
00:20:18,119 --> 00:20:20,319
"If you wish, move away,"

421
00:20:20,319 --> 00:20:22,559
the intent of moving away here

422
00:20:22,559 --> 00:20:25,529
is to distance oneself and leave the place.

423
00:20:25,529 --> 00:20:27,289
"And stay nearby,"

424
00:20:27,289 --> 00:20:29,549
meaning near Medina.

425
00:20:29,549 --> 00:20:31,710
"Even if they appointed an Abyssinian over me,"

426
00:20:31,710 --> 00:20:33,869
"I would hear and obey,"

427
00:20:33,869 --> 00:20:37,630
he meant if the Caliph appointed an Abyssinian slave,

428
00:20:37,630 --> 00:20:41,250
I would hear his command and obey his word.

429
00:20:41,250 --> 00:20:44,859
From the benefits of the hadith:

430
00:20:44,859 --> 00:20:47,019
It is derived from the hadith

431
00:20:47,019 --> 00:20:49,859
that it is permissible to be firm in enjoining good,

432
00:20:49,900 --> 00:20:53,349
even if that leads to leaving one's homeland.

433
00:20:53,349 --> 00:20:59,789
It also contains that it is permissible for the Imam to remove those who cause discord, suspicion, and sin from the town,

434
00:20:59,789 --> 00:21:02,140
as a protection for the religion.

435
00:21:02,140 --> 00:21:05,339
The hadith also contains the prohibition of rebelling against the leaders,

436
00:21:05,339 --> 00:21:09,700
and the necessity of submitting to them even if the truth lies in opposing them.

437
00:21:09,700 --> 00:21:12,859
It also contains the legitimacy of disagreement and ijtihad (independent legal reasoning),

438
00:21:12,859 --> 00:21:17,920
in matters where ijtihad is applicable.

439
00:21:17,920 --> 00:21:20,920
On the authority of al-Ahnaf Ibn Qays, he said:

440
00:21:20,960 --> 00:21:23,799
I sat with a group of the Quraysh,

441
00:21:23,799 --> 00:21:28,240
when a man came with rough hair, clothes, and appearance.

442
00:21:28,240 --> 00:21:31,160
He stood over them and greeted them.

443
00:21:31,160 --> 00:21:32,799
Then he said,

444
00:21:32,799 --> 00:21:38,119
"Give glad tidings to those who hoard wealth of heated stones that will be heated in the fire of Hell,

445
00:21:38,119 --> 00:21:41,599
then placed on the nipple of one of them,

446
00:21:41,599 --> 00:21:44,759
until it exits from the top of his shoulder,

447
00:21:44,759 --> 00:21:49,960
and placed on the top of his shoulder until it exits from his nipple."

448
00:21:50,000 --> 00:21:51,799
It shakes.

449
00:21:51,799 --> 00:21:55,240
Then he turned away and sat by a pillar.

450
00:21:55,240 --> 00:21:57,440
I followed him and sat with him,

451
00:21:57,440 --> 00:22:00,039
and I did not know who he was.

452
00:22:00,039 --> 00:22:05,480
I said to him, "I do not see the people but that they disliked what you said."

453
00:22:05,480 --> 00:22:09,640
He said, "They do not understand anything."

454
00:22:09,640 --> 00:22:11,759
"My intimate friend told me,"

455
00:22:11,759 --> 00:22:15,039
I said, "Who is your intimate friend?"

456
00:22:15,039 --> 00:22:18,480
He said, "The Prophet, peace and blessings of Allah be upon him."

457
00:22:18,519 --> 00:22:20,119
"O Abu Dharr,

458
00:22:20,119 --> 00:22:22,240
do you see Uhud?"

459
00:22:22,240 --> 00:22:23,359
He said,

460
00:22:23,359 --> 00:22:26,960
I looked at the sun to see how much of the day remained,

461
00:22:26,960 --> 00:22:33,630
and I thought that the Messenger of Allah, peace be upon him, was sending me on an errand for him.

462
00:22:33,630 --> 00:22:35,269
I said, "Yes."

463
00:22:35,269 --> 00:22:36,470
He said,

464
00:22:36,470 --> 00:22:39,950
"I would not love to have the equivalent of Uhud in gold,

465
00:22:39,950 --> 00:22:41,910
and spend it all,

466
00:22:41,910 --> 00:22:44,960
except for three dinars."

467
00:22:44,960 --> 00:22:47,839
"And these people do not understand.

468
00:22:47,839 --> 00:22:50,559
They are only gathering the world.

469
00:22:50,559 --> 00:22:52,039
No, by Allah,

470
00:22:52,039 --> 00:22:54,200
I do not ask them for worldly things,

471
00:22:54,200 --> 00:22:56,680
nor do I ask them for religious rulings,

472
00:22:56,680 --> 00:22:59,859
until I meet Allah."

473
00:22:59,859 --> 00:23:03,250
Commentary on the hadith:

474
00:23:03,250 --> 00:23:06,240
"To a group," meaning a gathering.

475
00:23:06,240 --> 00:23:09,170
"Rough," from roughness.

476
00:23:09,170 --> 00:23:12,900
"Heated stones," meaning heated stones.

477
00:23:12,900 --> 00:23:17,440
"Then placed," meaning the heated stones are placed.

478
00:23:17,440 --> 00:23:19,440
"On the nipple of his breast,"

479
00:23:19,440 --> 00:23:22,200
the nipple is the tip of the breast.

480
00:23:22,200 --> 00:23:23,880
"Until it exits,"

481
00:23:23,880 --> 00:23:27,309
meaning until the heated stones exit.

482
00:23:27,309 --> 00:23:29,029
"Top of his shoulder,"

483
00:23:29,029 --> 00:23:32,549
meaning the thin bone at the edge of the shoulder.

484
00:23:32,549 --> 00:23:35,069
It is also said it is the upper part of the shoulder.

485
00:23:35,069 --> 00:23:36,630
"It shakes,"

486
00:23:36,630 --> 00:23:39,990
meaning the heated stones move and tremble.

487
00:23:39,990 --> 00:23:41,390
"Then he turned away,"

488
00:23:41,390 --> 00:23:43,630
meaning he retreated and left.

489
00:23:43,630 --> 00:23:45,109
"To a pillar,"

490
00:23:45,109 --> 00:23:46,859
meaning a column.

491
00:23:46,859 --> 00:23:48,140
"I do not see,"

492
00:23:48,140 --> 00:23:49,819
meaning I do not think.

493
00:23:49,819 --> 00:23:51,180
"Sending me,"

494
00:23:51,180 --> 00:23:53,019
meaning dispatching me.

495
00:23:53,019 --> 00:23:55,500
"Except for three dinars,"

496
00:23:55,500 --> 00:23:57,619
it is said one dinar for his family,

497
00:23:57,619 --> 00:23:59,859
the second for freeing a slave,

498
00:23:59,859 --> 00:24:02,369
and the third for a debt.

499
00:24:02,369 --> 00:24:04,410
"I do not ask them for worldly things,"

500
00:24:04,410 --> 00:24:07,500
meaning I do not covet their worldly possessions.

501
00:24:07,500 --> 00:24:09,940
"Nor do I ask them for religious rulings,"

502
00:24:09,940 --> 00:24:14,259
meaning I do not ask them about the rulings of the religion.

503
00:24:14,259 --> 00:24:17,799
From the benefits of the hadith:

504
00:24:17,839 --> 00:24:23,660
It is derived from the hadith the clarification of the virtue of Abu Dharr, may Allah be pleased with him, and his asceticism.

505
00:24:23,660 --> 00:24:28,710
The hadith contains a severe warning for those who do not pay the zakat on their wealth.

506
00:24:28,710 --> 00:24:32,700
It contains the recommendation of calling a man by his kunya (patronymic).

507
00:24:32,700 --> 00:24:35,779
It contains the recommendation of hastening the payment of zakat.

508
00:24:35,779 --> 00:24:40,740
The hadith contains an indication that the Prophet, peace and blessings of Allah be upon him,

509
00:24:40,740 --> 00:24:44,660
used to send the best of his Companions on his errands.

510
00:24:44,660 --> 00:24:48,019
It contains a clarification of the virtue of asceticism in this world.

511
00:24:48,019 --> 00:24:53,059
It contains guidance to cut off greed for what is in the hands of people.

512
00:24:53,059 --> 00:24:56,140
The hadith contains the negation of intellect from the intelligent,

513
00:24:56,140 --> 00:24:58,980
if they do not listen to the admonition.

514
00:24:58,980 --> 00:25:04,299
It contains that a person should not seek religious rulings except from those he trusts in their religion and intellect.

515
00:25:04,299 --> 00:25:09,920
It contains the recommendation of giving admonition in the mosque.

516
00:25:09,920 --> 00:25:13,910
Chapter: Charity from Pure Earnings.

517
00:25:13,910 --> 00:25:16,190
On the authority of Abu Hurayrah, he said:

518
00:25:16,190 --> 00:25:19,910
The Messenger of Allah, peace and blessings of Allah be upon him, said:

519
00:25:19,910 --> 00:25:24,349
"Whoever gives charity equal to a date from pure earnings—

520
00:25:24,349 --> 00:25:28,059
and nothing ascends to Allah except the pure—

521
00:25:28,059 --> 00:25:29,460
in one narration:

522
00:25:29,460 --> 00:25:32,900
'And Allah does not accept except the pure'—

523
00:25:32,900 --> 00:25:36,140
then Allah accepts it with His Right Hand,

524
00:25:36,140 --> 00:25:38,500
then He nurtures it for its owner,

525
00:25:38,500 --> 00:25:41,500
just as one of you nurtures a foal,

526
00:25:41,500 --> 00:25:45,259
until it becomes like a mountain."

527
00:25:45,259 --> 00:25:48,500
Commentary on the hadith:

528
00:25:48,500 --> 00:25:51,140
"Equal to," meaning the value of.

529
00:25:51,140 --> 00:25:53,700
"Pure," meaning lawful (halal).

530
00:25:53,700 --> 00:25:56,980
"And nothing ascends to Allah except the pure,"

531
00:25:56,980 --> 00:26:00,859
meaning Allah the Exalted does not accept except the pure and lawful,

532
00:26:00,859 --> 00:26:03,769
which is sincere for His Noble Countenance.

533
00:26:03,769 --> 00:26:06,089
"Accepts it with His Right Hand,"

534
00:26:06,089 --> 00:26:10,589
acceptance is the attainment of reward for a correct deed.

535
00:26:10,589 --> 00:26:14,980
"Nurtures it," meaning He causes it to grow and multiplies it.

536
00:26:14,980 --> 00:26:18,420
"Foal," the foal is the young horse,

537
00:26:18,420 --> 00:26:21,150
and it is the young of horses.

538
00:26:21,190 --> 00:26:24,630
From the benefits of the hadith:

539
00:26:24,630 --> 00:26:26,589
It is derived from the hadith

540
00:26:26,589 --> 00:26:29,109
the encouragement to earn lawfully.

541
00:26:29,109 --> 00:26:33,309
It contains the encouragement to give charity from what is lawful, even if it is a little.

542
00:26:33,309 --> 00:26:37,470
For one of the conditions for the acceptance of charity is that it must be from lawful sources.

543
00:26:37,470 --> 00:26:41,390
The hadith contains an indication of the Highness of Allah the Exalted,

544
00:26:41,390 --> 00:26:44,670
and the affirmation of the Right Hand for Allah the Almighty.

545
00:26:44,670 --> 00:26:48,430
The hadith contains the multiplication of rewards in charities.

546
00:26:48,470 --> 00:26:53,670
It contains that the reward of charity varies according to the intensity of concern for it,

547
00:26:53,670 --> 00:26:56,900
in terms of intention, earnings, and the recipient.

548
00:26:56,900 --> 00:27:01,900
The hadith contains the legitimacy of clarifying knowledge by using examples from reality,

549
00:27:01,900 --> 00:27:04,099
as it is more impactful on the soul.