Hadith 1557
اُردوEn
حَدَّثَنَا ابْنُ السَّرْحِ ، وَسُلَيْمَانُ بْنُ دَاوُدَ ، قَالَا : أَخْبَرَنَا ابْنُ وَهْبٍ ، أَخْبَرَنِي يُونُسُ ، عَنْ الزُّهْرِيِّ ، قَالَ : قَالَ أَبُو بَكْرٍ : إِنَّ حَقَّهُ أَدَاءُ الزَّكَاةِ ، وَقَالَ : عِقَالًا .
This tradition has also been transmitted by Al Zuhri through a different chain of narrators. This version has “Abu Bakr said its due is the payment of zakat. ” He used the word “a rope of a Camel”
Explanation & Benefits
Shaykh Umar Farooq Saeedi
1557. Commentary:
➊ The death of the Messenger of Allah (sallallahu alayhi wa sallam) was a real, actual death. The notion of “concealment” was never understood or accepted among the Companions (radi Allahu anhum), as some people today try to make others believe.
➋ The Arab tribes became disbelievers in three ways. First, there were those who apostatized from Islam and became followers of Musaylimah the Liar. Second, those who turned away from prayer, zakah, and other rulings of the Shariah. Third, those who only refused to pay zakah. Even their refusal was considered disbelief. (Details will follow.)
➌ In an Islamic government and society, prayer and zakah are inseparable, and war can be waged over the denial of zakah.
➍ Even among the Companions (radi Allahu anhum), there were differences in understanding and insight into the religion, and Abu Bakr (radi Allahu anhu) was the most superior among them.
➎ The reality of jihad is nothing other than the propagation of tawhid and sunnah and the dominance of the religion.
➏ In an Islamic government, the life, wealth, and honor of the subjects are protected in every way and should be so.
➐ The Islamic government rightfully has the authority to demand adherence to the rights and obligations of Islam from its subjects, and for this purpose, fighting is also permissible.
➑ The word in the hadith: «عناقا» “young goats” is used by the hadith scholars to deduce that the offspring of animals are considered to follow their mothers, just as in some cases the ruling of newly acquired wealth applies.
➒ Stating the differences in narration with their chains of transmission is evidence that the hadith scholars were extremely cautious and trustworthy in transmitting hadiths.
Some doubts of the Rawafid and their answers:
The Rawafid accuse that Abu Bakr (radi Allahu anhu) was the first person to take Muslims as captives, even though those who were fought against were “people of interpretation” (in their view, they had a particular understanding of zakah). They believed that the statement of the Noble Qur’an: ﴿خُذ مِن أَموٰلِهِم صَدَقَةً تُطَهِّرُهُم وَتُزَكّيهِم بِها وَصَلِّ عَلَيهِم إِنَّ صَلوٰتَكَ سَكَنٌ لَهُم وَاللَّهُ سَميعٌ عَليمٌ﴾ [سورہ توبہ:103]
“Take charity from their wealth, by which you purify them and cause them increase, and pray for them. Indeed, your prayers are reassurance for them. And Allah is Hearing and Knowing.”
— that this address is specific. It pertains only to the Messenger of Allah (sallallahu alayhi wa sallam); no one else is addressed by it or shares in it. There are conditions in it that are not found in anyone else, i.e., this purification and increase, and the prayer (salat, i.e., supplication) for the giver of charity. These matters are specific only to the Noble Prophet (sallallahu alayhi wa sallam). And when such doubts exist in people’s minds, such people should be considered excused, and it is in no way permissible to raise the sword against them. In their view, fighting them was oppression and injustice.
(Answer) The reality is that these (Rawafid) have no share in the religion. Their entire capital is slander, denial, and fault-finding with the Companions. And it is an open fact that the apostates were of several types. Some were those who outright denied Islam and called to the prophethood of Musaylimah the Liar or some other claimant to prophethood. Others were those who abandoned prayer and zakah and denied the Shariah. These are the ones whom the Companions called disbelievers, and on this basis, Abu Bakr (radi Allahu anhu) took their children as captives, and a large number of the Companions supported and assisted him in this. On this occasion, a slave woman from the tribe of Banu Hanifah came into the possession of Ali al-Murtada (radi Allahu anhu), and from her he had children. Muhammad ibn al-Hanafiyyah, the esteemed son of Ali (radi Allahu anhu), was from this slave woman... (However, in the later period of the Companions, there was consensus that apostates should not be taken captive.)
The third group were those who only denied zakah, while in all other matters of the religion they remained fully committed. These people were “rebels” (bughat). None of them was individually called a “disbeliever,” although the terms “apostasy” and “apostate” were applied to them, because in denying zakah and the rights of the religion, they resembled the others. And from a linguistic perspective, a person who does an act and then denies it is called a “murtadd” (apostate) from it. Since these people turned away from obedience and denied the right of Islam, the words of praise and commendation were taken away from them, and a bad label was attached to them.
As for the doubt that [خُذْ مِنْ أَموالِھم ........] is an address specific to the Messenger of Allah (sallallahu alayhi wa sallam), it should be known that the addresses in the Book of Allah are of three types:
First, the general address, for example: ﴿يـٰأَيُّهَا الَّذينَ ءامَنوا إِذا قُمتُم إِلَى الصَّلوٰةِ فَاغسِلوا وُجوهَكُم.......﴾ [المائدہ :6]
“O you who believe! When you rise for prayer, wash your faces...”
Second, those that are specific to the Messenger of Allah (sallallahu alayhi wa sallam), with no connection to others. In such addresses, the possibility of others sharing in them is removed by explicit wording, for example: ﴿وَمِنَ الَّيلِ فَتَهَجَّد بِهِ نافِلَةً لَكَ....﴾ [بنی اسرائیل :79]
“And during the night, pray Tahajjud as an extra prayer for you...”
Elsewhere, regarding the issue of marriage: ﴿خالِصَةً لَكَ مِن دونِ المُؤمِنينَ﴾ [الأحزاب:50]
“(If a woman offers herself to the Prophet, it is permissible for the Prophet to marry her)... This is exclusively for you and not for the believers.”
The third type is that in which the addressee is the Messenger of Allah (sallallahu alayhi wa sallam), but the intent is both him and his ummah. His mention is made because he is the caller to Allah and the explainer of Allah’s rulings. In this, the ummah is guided that just as he (sallallahu alayhi wa sallam) does, so should they, for example: ﴿أَقِمِ الصَّلوٰةَ لِدُلوكِ الشَّمسِ إِلىٰ غَسَقِ الَّيلِ ﴾ [بنی اسرائیل :78]
“Establish the prayer from the decline of the sun until the darkness of the night,”
and
﴿فَإِذا قَرَأتَ القُرءانَ فَاستَعِذ بِاللَّهِ ﴾ [النحل :98]
“When you recite the Qur’an, seek refuge with Allah.”
The issue under discussion and the address of [خُذْ مِن أَموالِھم ........] belong to this last type. It is not specific to the Prophet (sallallahu alayhi wa sallam), but his ummah’s caliphs and leaders are also included in it...
As for the matter of purification, increase, and supplication for the giver of zakah, this is a general practice. Any sincere Muslim, by obeying Allah and His Messenger, can attain this status and rank. And all the rewards and recompense promised in your (the Prophet’s) time are valid until the Day of Judgment. There is no interruption in them. (Adapted from Nayl al-Awtar: 4/136)
➊ The death of the Messenger of Allah (sallallahu alayhi wa sallam) was a real, actual death. The notion of “concealment” was never understood or accepted among the Companions (radi Allahu anhum), as some people today try to make others believe.
➋ The Arab tribes became disbelievers in three ways. First, there were those who apostatized from Islam and became followers of Musaylimah the Liar. Second, those who turned away from prayer, zakah, and other rulings of the Shariah. Third, those who only refused to pay zakah. Even their refusal was considered disbelief. (Details will follow.)
➌ In an Islamic government and society, prayer and zakah are inseparable, and war can be waged over the denial of zakah.
➍ Even among the Companions (radi Allahu anhum), there were differences in understanding and insight into the religion, and Abu Bakr (radi Allahu anhu) was the most superior among them.
➎ The reality of jihad is nothing other than the propagation of tawhid and sunnah and the dominance of the religion.
➏ In an Islamic government, the life, wealth, and honor of the subjects are protected in every way and should be so.
➐ The Islamic government rightfully has the authority to demand adherence to the rights and obligations of Islam from its subjects, and for this purpose, fighting is also permissible.
➑ The word in the hadith: «عناقا» “young goats” is used by the hadith scholars to deduce that the offspring of animals are considered to follow their mothers, just as in some cases the ruling of newly acquired wealth applies.
➒ Stating the differences in narration with their chains of transmission is evidence that the hadith scholars were extremely cautious and trustworthy in transmitting hadiths.
Some doubts of the Rawafid and their answers:
The Rawafid accuse that Abu Bakr (radi Allahu anhu) was the first person to take Muslims as captives, even though those who were fought against were “people of interpretation” (in their view, they had a particular understanding of zakah). They believed that the statement of the Noble Qur’an: ﴿خُذ مِن أَموٰلِهِم صَدَقَةً تُطَهِّرُهُم وَتُزَكّيهِم بِها وَصَلِّ عَلَيهِم إِنَّ صَلوٰتَكَ سَكَنٌ لَهُم وَاللَّهُ سَميعٌ عَليمٌ﴾ [سورہ توبہ:103]
“Take charity from their wealth, by which you purify them and cause them increase, and pray for them. Indeed, your prayers are reassurance for them. And Allah is Hearing and Knowing.”
— that this address is specific. It pertains only to the Messenger of Allah (sallallahu alayhi wa sallam); no one else is addressed by it or shares in it. There are conditions in it that are not found in anyone else, i.e., this purification and increase, and the prayer (salat, i.e., supplication) for the giver of charity. These matters are specific only to the Noble Prophet (sallallahu alayhi wa sallam). And when such doubts exist in people’s minds, such people should be considered excused, and it is in no way permissible to raise the sword against them. In their view, fighting them was oppression and injustice.
(Answer) The reality is that these (Rawafid) have no share in the religion. Their entire capital is slander, denial, and fault-finding with the Companions. And it is an open fact that the apostates were of several types. Some were those who outright denied Islam and called to the prophethood of Musaylimah the Liar or some other claimant to prophethood. Others were those who abandoned prayer and zakah and denied the Shariah. These are the ones whom the Companions called disbelievers, and on this basis, Abu Bakr (radi Allahu anhu) took their children as captives, and a large number of the Companions supported and assisted him in this. On this occasion, a slave woman from the tribe of Banu Hanifah came into the possession of Ali al-Murtada (radi Allahu anhu), and from her he had children. Muhammad ibn al-Hanafiyyah, the esteemed son of Ali (radi Allahu anhu), was from this slave woman... (However, in the later period of the Companions, there was consensus that apostates should not be taken captive.)
The third group were those who only denied zakah, while in all other matters of the religion they remained fully committed. These people were “rebels” (bughat). None of them was individually called a “disbeliever,” although the terms “apostasy” and “apostate” were applied to them, because in denying zakah and the rights of the religion, they resembled the others. And from a linguistic perspective, a person who does an act and then denies it is called a “murtadd” (apostate) from it. Since these people turned away from obedience and denied the right of Islam, the words of praise and commendation were taken away from them, and a bad label was attached to them.
As for the doubt that [خُذْ مِنْ أَموالِھم ........] is an address specific to the Messenger of Allah (sallallahu alayhi wa sallam), it should be known that the addresses in the Book of Allah are of three types:
First, the general address, for example: ﴿يـٰأَيُّهَا الَّذينَ ءامَنوا إِذا قُمتُم إِلَى الصَّلوٰةِ فَاغسِلوا وُجوهَكُم.......﴾ [المائدہ :6]
“O you who believe! When you rise for prayer, wash your faces...”
Second, those that are specific to the Messenger of Allah (sallallahu alayhi wa sallam), with no connection to others. In such addresses, the possibility of others sharing in them is removed by explicit wording, for example: ﴿وَمِنَ الَّيلِ فَتَهَجَّد بِهِ نافِلَةً لَكَ....﴾ [بنی اسرائیل :79]
“And during the night, pray Tahajjud as an extra prayer for you...”
Elsewhere, regarding the issue of marriage: ﴿خالِصَةً لَكَ مِن دونِ المُؤمِنينَ﴾ [الأحزاب:50]
“(If a woman offers herself to the Prophet, it is permissible for the Prophet to marry her)... This is exclusively for you and not for the believers.”
The third type is that in which the addressee is the Messenger of Allah (sallallahu alayhi wa sallam), but the intent is both him and his ummah. His mention is made because he is the caller to Allah and the explainer of Allah’s rulings. In this, the ummah is guided that just as he (sallallahu alayhi wa sallam) does, so should they, for example: ﴿أَقِمِ الصَّلوٰةَ لِدُلوكِ الشَّمسِ إِلىٰ غَسَقِ الَّيلِ ﴾ [بنی اسرائیل :78]
“Establish the prayer from the decline of the sun until the darkness of the night,”
and
﴿فَإِذا قَرَأتَ القُرءانَ فَاستَعِذ بِاللَّهِ ﴾ [النحل :98]
“When you recite the Qur’an, seek refuge with Allah.”
The issue under discussion and the address of [خُذْ مِن أَموالِھم ........] belong to this last type. It is not specific to the Prophet (sallallahu alayhi wa sallam), but his ummah’s caliphs and leaders are also included in it...
As for the matter of purification, increase, and supplication for the giver of zakah, this is a general practice. Any sincere Muslim, by obeying Allah and His Messenger, can attain this status and rank. And all the rewards and recompense promised in your (the Prophet’s) time are valid until the Day of Judgment. There is no interruption in them. (Adapted from Nayl al-Awtar: 4/136)
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1557
