Part of Sahih Al-Bukhari
· Lesson 60 of 113
Summary of Sahih Al-Bukhari | Episode (60) | A continuation of the book on Zakat, then the chapters on Zakat al-Fitr
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most 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: Estimating the Yield of Fruit
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On the authority of Abu Humayd al-Sa'idi, who said:
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We went on the expedition of Tabuk with the Prophet, peace be upon him.
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When we reached Wadi al-Qura,
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there was a woman in her garden.
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The Prophet, peace be upon him, said to his Companions:
0:39
"Estimate [the yield]."
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The Messenger of Allah, peace be upon him, estimated it at ten wasqs.
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He then said to her:
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"Keep track of what it produces."
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When we arrived at Tabuk,
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he said:
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"A fierce wind will blow tonight,
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so let no one stand up.
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Whoever has a camel, let him hobble it."
1:04
So we hobbled them.
1:06
A fierce wind blew,
1:08
and a man stood up
1:10
and was carried away by the wind to the mountain of Tayy.
1:13
The King of Ayla gifted the Prophet, peace be upon him,
1:17
a white mule
1:19
and clothed him in a garment.
1:21
And he wrote to him regarding their sea [territory].
1:23
When he returned to Wadi al-Qura,
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he asked the woman:
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"How much did your garden yield?"
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She replied:
1:31
"Ten wasqs."
1:33
[This matched] what the Messenger of Allah, peace be upon him, had estimated.
1:37
Then the Prophet, peace be upon him, said:
1:40
"I am hastening to Medina;
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so whoever among you wishes to hasten with me,
1:46
let him do so."
1:48
When he came in sight of Medina, he said:
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"This is Tabah [Medina]."
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When he saw Mount Uhud, he said:
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"This is a mountain that loves us and we love it."
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"Shall I inform you of the best of the households of the Ansar?"
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They replied: "Yes."
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He said:
2:07
"The household of Banu al-Najjar,
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then the household of Banu 'Abd al-Ashhal,
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then the household of Banu Sa'idah,
2:14
or the household of Banu al-Harith ibn al-Khazraj."
2:18
"And in all the households of the Ansar
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there is goodness."
2:23
In another narration:
2:24
Sa'd ibn 'Ubadah caught up with us,
2:27
and said:
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"O Abu Usaid,
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did you not see that the Messenger of Allah, peace be upon him,
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ranked the Ansar,
2:35
and placed us last?"
2:37
So Sa'd caught up with the Prophet, peace be upon him,
2:41
and said:
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"O Messenger of Allah,
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you ranked the households of the Ansar,
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and placed us last."
2:49
He replied:
2:50
"Is it not enough for you to be among the best?"
2:55
Commentary on the hadith:
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Chapter: Estimating the Yield of Fruit.
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"Al-Khars" means estimation.
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Wadi al-Qura
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is a town north of Medina,
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approximately three hundred and fifty kilometers away.
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It is called Wadi al-'Ula today.
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"In a garden"
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The garden
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is an orchard enclosed by a wall.
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"Estimate"
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Estimation
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is for the zakat collector to guess how much fruit is on the trees.
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"Ten wasqs"
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A wasq is sixty sa's,
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which is approximately one hundred and fifty kilograms.
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"Keep track"
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meaning, keep a record of its measured amount.
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Tabuk
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is a city between Medina and Damascus,
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located north of Medina,
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seven hundred and seventy-eight kilometers away.
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"Hobble"
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Hobbling a camel
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is to bend the camel's foreleg
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and tie it with a rope at the middle of the forearm.
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"Mountain of Tayy"
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named after a tribe.
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"Ayla"
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is a town on the seashore,
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at the end of the Hijaz and the beginning of the Levant.
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"Regarding their sea"
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meaning, regarding their land.
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"Came in sight of"
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meaning, he drew near to it and looked upon it.
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"This is Tabah"
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meaning, the pleasant one.
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It is Medina al-Munawwarah.
4:25
"This is a mountain"
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a diminutive form of 'mountain'.
4:28
Expressing affection.
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"Best of the households of the Ansar"
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meaning, the most virtuous of them.
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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 legitimacy of estimating the amount of zakat on fruits,
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and allowing the owner of the wealth to dispose of the fruit
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on the condition of guaranteeing the zakat.
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The hadith demonstrates a miracle of the Prophet, peace be upon him,
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in his foretelling of the wind that would blow.
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It includes training and educating followers,
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and taking precautions against what is feared.
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It shows the legitimacy of taking necessary precautions,
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and that this does not contradict reliance upon Allah (tawakkul).
5:12
It highlights the virtue of Medina,
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the virtue of Mount Uhud,
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and the virtue of the Ansar, may Allah be pleased with them.
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It shows that the households of the Ansar, may Allah be pleased with them,
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vary in their degree of virtue,
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yet all of them possess goodness.
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It permits accepting gifts from non-Muslims.
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The hadith indicates that disobeying what the Messenger, peace be upon him, said
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leads to hardship and affliction.
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Chapter: The Tithe (Ushr) on what is watered by rain,
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or by flowing water.
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From 'Abdullah ibn 'Umar, may Allah be pleased with them both:
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The Prophet, peace be upon him, said:
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"On what is watered by rain or springs,
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or is naturally irrigated (athari), is the tithe (one-tenth)."
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"And what is watered by drawing water (nadh) is half the tithe."
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Commentary on the hadith:
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"Rain" refers to rainfall.
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"Athari" (naturally irrigated)
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is that which drinks through its roots without artificial irrigation.
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"Nadh" (drawing water)
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refers to the camels used for drawing water,
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meaning anything that incurs the cost of irrigation.
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From the benefits of the hadith:
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It is derived from the hadith:
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Zakat on crops and fruits is due if they reach the minimum threshold (nisab).
6:39
If there is no cost for irrigation or the like,
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then one-tenth is due,
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meaning one-tenth for every hundred.
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As for that which incurs the cost of irrigation or the like,
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its zakat is five for every hundred.
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Chapter: Taking the charity of dates at the time of harvest.
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Should a child be left to touch the charity dates?
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace be upon him,
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would be brought dates at the time of harvest.
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One person would bring his dates,
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and another would bring his,
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until he had a pile of dates.
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Al-Hasan and al-Husayn, may Allah be pleased with them, began
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playing with those dates.
7:28
One of them took a date,
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in another narration:
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Al-Hasan ibn 'Ali, may Allah be pleased with them both,
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and put it in his mouth.
7:38
The Messenger of Allah, peace be upon him, looked at him,
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and took it out of his mouth.
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In another narration:
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The Prophet, peace be upon him, said:
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"Kakh, kakh!"
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[to make him] spit it out.
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Then he said:
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"Do you not know that the family of Muhammad, peace be upon him,
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do not eat charity?"
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Commentary on the hadith:
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"At the time of harvest"
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means at the time of gathering and picking them.
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"A pile"
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A pile
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is a large quantity of something.
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"Family of Muhammad"
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are the Banu Hashim,
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including the family of 'Ali, the family of 'Abbas,
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the family of Ja'far, the family of 'Aqil,
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and the family of al-Harith ibn 'Abd al-Muttalib.
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"Do not eat charity"
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means charity is not lawful for them.
8:33
From the benefits of the hadith:
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It is derived from the hadith:
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That children must avoid what adults must avoid regarding prohibitions.
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That guardians of children must monitor them in matters of their religion.
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Chapter: Whoever sells his fruits, palm trees, land, or crops
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when the tithe or charity has become due upon them,
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and he pays the zakat from other sources,
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or sells his fruits when charity has not yet become due.
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On the authority of Ibn 'Umar, may Allah be pleased with them both, who said:
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The Prophet, peace be upon him, forbade
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the sale of fruit
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until its ripeness becomes evident.
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In one narration:
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"Do not sell fruit for dates."
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And in another narration:
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"He forbade both the seller and the buyer."
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When he was asked about its ripeness,
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He said:
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"Until its blight is gone."
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Commentary on the hadith:
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"It appears" (yabdu) means it becomes visible.
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"He" refers to ‘Abdullah Ibn ‘Umar, may Allah be pleased with them both.
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"Its blight" (‘ahatuhu) refers to its defect or disease.
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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 prohibition of selling fruit upon which zakat has become due,
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Before the zakat has been paid.
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It also contains guidance on cutting off the causes of dispute.
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From Jabir Ibn ‘Abdullah, may Allah be pleased with them both, who said:
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The Prophet, peace and blessings of Allah be upon him, forbade:
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Mukhabara (sharecropping),
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Muhaqala (selling unharvested crops),
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Muzabana (bartering unharvested fruit for harvested fruit),
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And the sale of fruit until its ripeness is apparent.
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In one narration:
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"Until it becomes good."
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And in another narration:
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"Until it shows color."
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It was asked:
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"And what is showing color?"
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He said:
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"It turns red and yellow,
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And can be eaten from."
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And that it should not be sold except for dinars and dirhams,
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Except for ‘Araya (small-scale gift exchanges).
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Commentary on the hadith:
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Mukhabara:
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Meaning working the land for a portion of what it produces.
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It is also said:
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It is leasing land for a third or a quarter of the yield.
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Muhaqala:
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It is the sale of wheat in its ears for cleaned wheat.
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Muzabana:
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It is the sale of fresh dates for dried dates by measurement.
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And the sale of raisins for grapes by measurement.
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It is also said:
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The intent is any sale containing gharar (uncertainty/risk).
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It is the sale of anything in bulk without knowing its measure, weight, or count.
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‘Araya:
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These are palm trees given to someone to take their fruit.
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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 prohibition of sales containing gharar.
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The hadith contains an indication of the virtue of gifts.
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‘Araya.
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From Anas Ibn Malik, may Allah be pleased with him:
11:49
That the Messenger of Allah, peace and blessings of Allah be upon him,
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Forbade the sale of fruits until they are ripe.
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In one narration:
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"He forbade the sale of fruit until its ripeness is apparent,
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And of palm trees until they are ripe."
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It was said to him:
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"And what is 'ripe' (tuzhi)?"
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He said:
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"Until they turn red."
12:11
In one narration:
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"They turn red and yellow."
12:15
Then the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"What do you think if Allah withholds the fruit?
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On what basis would one of you take his brother's wealth?"
12:26
Commentary on the hadith:
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"If Allah withholds the fruit,"
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Meaning if a blight strikes it and destroys it.
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"On what basis would one of you take his brother's wealth?"
12:38
Meaning, for what reason would one of you take his brother's wealth,
12:42
If the fruit is destroyed?
12:44
The intent is:
12:45
By what right does one of you make his brother's wealth lawful for himself?
12:49
From the benefits of the hadith:
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It is derived from the hadith:
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The prohibition of sales containing gharar.
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It contains an exhortation to avoid consuming people's wealth unjustly.
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Chapter:
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May a man buy back his own charity?
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From ‘Umar, may Allah be pleased with him, who said:
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I donated a horse in the cause of Allah,
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But the one who had it neglected it.
13:20
In one narration:
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I found it being sold,
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So I wanted to buy it,
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And I thought he would sell it cheaply.
13:29
I asked the Prophet, peace and blessings of Allah be upon him,
13:33
And he said: "Do not buy it."
13:36
In one narration: "Do not purchase it,
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And do not return to your charity,
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Even if he gives it to you for a dirham,
13:44
For the one who returns to his charity
13:47
Is like one who returns to his vomit."
13:50
Commentary on the hadith:
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"I donated a horse in the cause of Allah,"
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Meaning I gave him a horse as a gift of ownership.
14:00
So he has the right to do with it as he wishes.
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"Neglected it,"
14:05
The intent is that he did not know its value, so he sold it.
14:09
"I thought" means I supposed.
14:12
"Sell it cheaply,"
14:14
Meaning for less than its market value.
14:16
"Do not return to your charity,"
14:19
Meaning do not take back what you gave in charity.
14:22
"For the one who returns to his charity,"
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Meaning the one who takes it back.
14:28
From the benefits of the hadith:
14:32
It is derived from the hadith:
14:34
The legitimacy of using parables to deter people
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From reprehensible actions.
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It also contains the legitimacy of enjoining good
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And forbidding evil.
14:44
Chapter: Charity for the freed slaves (mawali)
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Of the wives of the Prophet, peace and blessings of Allah be upon him.
14:52
From Ibn ‘Abbas, may Allah be pleased with them both, who said:
14:56
The Prophet, peace and blessings of Allah be upon him, found
14:59
A dead sheep.
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It had been given to a freed slave of Maymuna as charity.
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The Prophet, peace and blessings of Allah be upon him, said:
15:08
"Why did you not benefit from its hide?"
15:11
In one narration:
15:13
"Why did you not enjoy its skin?"
15:16
They said: "It is dead (carrion)."
15:19
He said: "Only eating it is forbidden."
15:24
Commentary on the hadith:
15:26
"Benefit from its hide,"
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Such as using it as a utensil after tanning.
15:32
"Enjoy,"
15:34
Meaning benefit from.
15:36
"Its skin,"
15:37
Meaning its hide.
15:39
From the benefits of the hadith:
15:43
It is derived from the hadith:
15:46
The purification of the hide of a dead animal through tanning.
15:49
The hadith contains an indication of the permissibility of selling the hide of a dead animal.
15:54
From ‘Aisha, may Allah be pleased with her, who said:
15:58
There were three rulings regarding Barira:
16:01
She was freed and given a choice.
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In one narration:
16:06
The Prophet, peace and blessings of Allah be upon him, called her,
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And gave her the choice regarding her husband.
16:11
She said:
16:13
"If he gave me such and such,"
16:15
Nothing was established with him,
16:17
So she chose herself.
16:19
The Messenger of Allah, peace and blessings of Allah be upon him, said:
16:23
"The right of inheritance (wala') belongs to the one who frees."
16:26
The Messenger of Allah, peace and blessings of Allah be upon him, entered,
16:30
And a pot was on the fire.
16:33
Bread and stew from the house's provisions were brought to him.
16:37
He said:
16:39
"Did I not see a pot?"
16:41
It was said:
16:42
"Meat that was given as charity to Barira,
16:45
And you do not eat charity."
16:48
He said:
16:49
"It is charity for her,
16:51
But a gift for us."
16:53
Commentary on the hadith:
16:56
"Three rulings,"
16:59
Meaning three legal judgments.
17:01
"Given a choice,"
17:03
Meaning the Prophet, peace and blessings of Allah be upon him, gave her the choice
17:06
To annul the marriage,
17:08
As her husband was a slave.
17:10
"The right of inheritance belongs to the one who frees."
17:12
Wala':
17:14
A legal kinship resulting from manumission,
17:17
Which entails special rulings,
17:20
Such as inheritance.
17:21
"A pot" (burma):
17:23
The burma is
17:24
A pot made of stone known in the Hijaz and Yemen.
17:29
"Brought to him,"
17:32
Meaning presented to him.
17:33
"Stew" (adam):
17:35
Meaning a condiment,
17:36
Like oil, vinegar, and the like.
17:39
Chapter: If charity is transferred.
17:43
From Anas, may Allah be pleased with him:
17:47
That the Prophet, peace and blessings of Allah be upon him,
17:50
Was brought meat that had been given as charity to Barira.
17:54
He said:
17:55
"It is charity for her,
17:57
But it is a gift for us."
17:59
Commentary on the hadith:
18:02
"Was brought meat,"
18:05
Meaning meat was presented to him.
18:07
From the benefits of the hadith:
18:10
It is derived from the hadith:
18:13
Once the recipient of charity has taken possession of it and owns it,
18:18
It is permissible for them to dispose of it,
18:20
Through sale, gift, and the like.
18:24
The hadith clarifies that the prohibition of certain things is not due to their essence,
18:29
But due to known legal reasons.
18:31
Once those impediments are lifted, it becomes permissible.
18:35
Chapter: The Imam’s prayer and supplication for the one who gives charity.
18:42
On the authority of ‘Abdullah Ibn Abi Awfa.
18:46
He was one of the people of the Tree.
18:48
He said:
18:49
The Prophet, peace and blessings of Allah be upon him,
18:52
when a group brought him charity,
18:55
would say:
18:56
"O Allah, send Your blessings upon them."
18:59
My father came to him with his charity,
19:02
and he said:
19:03
"O Allah, send Your blessings upon the family of Abi Awfa."
19:07
Commentary on the hadith:
19:10
"From the people of the Tree,"
19:13
meaning those who gave the pledge of allegiance at al-Ridwan.
19:16
"O Allah, send Your blessings upon them,"
19:18
refers to his, peace be upon him, prayer for his Ummah.
19:22
It is a supplication for their forgiveness.
19:24
The Ummah’s prayer for him
19:26
is a supplication for his increase in proximity and high station.
19:30
From the benefits of the hadith:
19:34
One learns from the hadith
19:36
the clarification of the virtue of the people of the pledge of al-Ridwan.
19:39
It also contains the recommendation to supplicate for the one who gives charity.
19:42
It also contains the permissibility of invoking blessings upon those other than the Prophets, peace be upon them.
19:48
Chapter: Regarding the fifth of buried treasure (rikaz).
19:54
On the authority of Abu Hurayrah, may Allah be pleased with him,
19:58
that the Messenger of Allah, peace be upon him, said:
20:02
"The animal is a waste (no liability)."
20:06
In one narration:
20:07
"Its injury is a waste."
20:09
And in one narration:
20:11
"Its damage is a waste."
20:13
"The well is a waste."
20:15
"And the mineral is a waste."
20:17
"And in the rikaz, the fifth."
20:21
Commentary on the hadith:
20:24
"The animal" (al-‘ajma’),
20:25
meaning the beast.
20:27
It is called al-‘ajma’
20:29
because it cannot speak.
20:31
"A waste" (jibar),
20:33
meaning it is exempt from liability (hadar).
20:34
There is no compensation for it.
20:36
"The mineral,"
20:37
meaning that which is inside the earth.
20:39
"Rikaz,"
20:41
the intended meaning here
20:42
is the treasure of the Age of Ignorance (Jahiliyyah).
20:45
From the benefits of the hadith:
20:48
One learns from the hadith
20:50
that if an animal destroys something without negligence from its owner,
20:55
then there is no liability.
20:57
It also indicates that the foundations of financial transactions are established by divine decree (tawqifiyyah).
21:04
Chapter: The Imam marking the camels of charity with his own hand.
21:09
On the authority of Anas, may Allah be pleased with him, who said:
21:12
When Umm Sulaym gave birth,
21:14
she said to me:
21:16
"O Anas,
21:17
watch this boy,
21:19
and do not let him consume anything
21:21
until you take him to the Prophet, peace be upon him, so he may perform tahnik (chewing a date and rubbing it on the infant's palate) for him."
21:27
So I took him,
21:29
in one narration:
21:30
‘Abdullah Ibn Abi Talhah,
21:33
and he was in a garden.
21:35
In one narration:
21:37
In a livestock enclosure.
21:39
He was wearing a black, square, patterned cloak (khamisah).
21:42
He was marking the camels that had arrived during the Conquest.
21:46
In one narration:
21:48
He was marking the camels of charity.
21:50
And in one narration:
21:52
I saw him marking a sheep on its ears.
21:57
Commentary on the hadith:
21:59
"Watch this boy,"
22:02
meaning guard him.
22:04
"Do not let him consume anything,"
22:06
meaning of food.
22:08
"Take him,"
22:09
meaning go with him.
22:11
"Perform tahnik for him,"
22:12
meaning to rub the palate of the newborn
22:15
with a chewed date or similar.
22:18
"He was in a garden,"
22:20
the garden meaning the orchard.
22:22
"And he was wearing a khamisah,"
22:24
the khamisah is a black, square, patterned garment.
22:29
"Harithiyyah,"
22:30
attributed to Harith,
22:32
a man from the tribe of Quda'ah.
22:34
"And he was marking,"
22:36
the mark (wasm)
22:37
is an effect made by a sign,
22:39
such as branding or cutting an ear.
22:42
"The camels" (al-zahr),
22:43
the intended meaning is camels.
22:45
They were named as such
22:47
because they carry burdens on their backs.
22:50
From the benefits of the hadith:
22:53
One learns from the hadith
22:56
the recommendation of taking a newborn to a righteous person
22:59
for tahnik and supplication for him.
23:02
It also contains the permissibility of branding animals out of necessity.
23:07
It also shows that it is upon the Imam
23:09
to take care of charity funds
23:11
and manage them personally.
23:13
The hadith also contains the permissibility of performing manual labor
23:17
out of a desire to increase one's reward
23:19
and to negate arrogance.
23:21
Chapters on Zakat al-Fitr.
23:27
Chapter: The obligation of Zakat al-Fitr.
23:31
On the authority of Ibn ‘Umar, may Allah be pleased with them both, who said:
23:36
The Messenger of Allah, peace be upon him, obligated
23:40
Zakat al-Fitr,
23:42
a sa‘ of dates
23:44
or a sa‘ of barley,
23:46
upon the slave and the free,
23:48
the male and the female,
23:50
and the young and the old among the Muslims.
23:53
He commanded that it be paid before the people go out to the prayer.
23:58
Commentary on the hadith:
24:01
"A sa‘,"
24:04
the sa‘ is four mudds.
24:06
It is equivalent to approximately 2.5 kilograms.
24:10
"He commanded it," meaning Zakat al-Fitr,
24:14
"that it be paid," meaning that it be distributed,
24:17
"to the prayer," meaning the Eid prayer.
24:20
From the benefits of the hadith:
24:23
One learns from the hadith
24:26
that the amount of Zakat al-Fitr is a sa‘ of the local staple food.
24:31
The hadith also indicates that the amount and timing of Zakat al-Fitr are matters of divine decree.
24:37
Chapter:
24:41
Zakat al-Fitr is a sa‘ of barley.
24:45
On the authority of Abu Sa‘id al-Khudri, may Allah be pleased with him, who said:
24:49
We used to give it during the time of the Prophet, peace be upon him.
24:54
In one narration:
24:56
We used to give it out during the era of the Messenger of Allah, peace be upon him, on the day of Fitr,
25:02
or a sa‘ of food,
25:04
or a sa‘ of dates,
25:06
or a sa‘ of barley.
25:08
In one narration:
25:10
Or a sa‘ of dried yogurt (aqt),
25:12
or a sa‘ of raisins.
25:14
In one narration:
25:16
Abu Sa‘id said:
25:18
Our food was barley, raisins, dried yogurt, and dates.
25:24
When Mu‘awiyah came and wheat (samra’) arrived,
25:28
he said: "I see that a mudd of this is equivalent to two mudds."
25:33
Commentary on the hadith:
25:37
"We used to give it," meaning we used to distribute Zakat al-Fitr,
25:41
"in the time of the Prophet, peace be upon him,"
25:45
meaning during the era of the Prophet, peace be upon him.
25:49
"And wheat arrived," meaning the wheat of al-Sham.
25:53
"I see a mudd,"
25:55
the mudd is the amount a person can hold in their two hands.
25:59
It is equivalent to approximately 625 grams.
26:04
"Aqt" is dried, hard, solidified milk used in cooking.
26:11
From the benefits of the hadith:
26:15
One learns from the hadith that the statement of a Companion:
26:18
"We were in the time of the Prophet, peace be upon him,"
26:22
has the status of a marfu‘ (attributed to the Prophet) hadith,
26:24
especially in matters that cannot be reached through personal opinion.
26:27
The hadith also contains an indication regarding the valuation of zakat.
26:31
It also shows the ijtihad (legal reasoning) of the Companions, may Allah be pleased with them, regarding the text.
26:35
It also clarifies the etiquette of the Companions, may Allah be pleased with them, in matters of disagreement.
26:41
Chapter: Zakat al-Fitr is a sa‘ of dates.
26:47
On the authority of Nafi‘,
26:50
from Ibn ‘Umar, may Allah be pleased with them both, who said:
26:53
The Prophet, peace be upon him, obligated Zakat al-Fitr,
26:58
or he said Ramadan,
27:00
upon the male and the female,
27:02
and the free and the slave,
27:04
a sa‘ of dates
27:06
or a sa‘ of barley.
27:08
So the people equated it to half a sa‘ of wheat.
27:12
In one narration:
27:14
‘Abdullah, may Allah be pleased with him, said:
27:16
The people made its equivalent two mudds of wheat.
27:20
Ibn ‘Umar, may Allah be pleased with them both, used to give dates.
27:25
When dates became scarce for the people of Medina,
27:28
he gave barley.
27:30
Ibn ‘Umar used to give it on behalf of the young and the old,
27:34
to the extent that he would even give it on behalf of my children.
27:38
Ibn ‘Umar, may Allah be pleased with them both, used to give it to those who accepted it.
27:43
They used to give it a day or two before Fitr.
27:48
Commentary on the hadith:
27:52
"So the people equated it,"
27:54
meaning Mu‘awiyah, may Allah be pleased with him, and those with him,
27:58
valued the sa‘ of dates and barley by what is equivalent to it in wheat.
28:02
"Of wheat," meaning of grain.
28:06
"When dates became scarce for the people of Medina,"
28:09
meaning they were in need of dates and could not find them.
28:12
"He gave it to those who accepted it,"
28:15
meaning he gave it to those appointed by the Imam to collect zakat.
28:19
It is also said he gave it to those who said, "I am poor."
28:24
"They used to give," meaning the Companions, may Allah be pleased with them.
28:29
From the benefits of the hadith:
28:33
The hadith indicates the legitimacy of assessing the value of zakat.
28:37
This was the practice of Mu'awiyah, may Allah be pleased with him.
28:40
It also establishes the permissibility of paying sadaqat al-fitr a day or two in advance.
28:45
It further demonstrates that hardship and necessity bring about ease.
28:49
It shows that the statements of the Tabi'un were often based upon the actions of the Companions, may Allah be pleased with them.
28:56
The hadith also implies that whoever declares themselves to be in need may accept zakat.
29:01
They are to be given it without being questioned about the reality of their poverty.