صحيح البخاري
Bukhari
كتاب الزكاةThe Book of Zakat
بَابُ مَا أُدِّيَ زَكَاتُهُ فَلَيْسَ بِكَنْزٍ:Chapter. A property from which the Zakat is paid is not Al-Kanz (hoarded-money).
Hadith 1406
اُردوEn
حَدَّثَنَا عَلِيُّ ، سَمِعَ هُشَيْمًا ، أَخْبَرَنَا حُصَيْنٌ ، عَنْ زَيْدِ بْنِ وَهْبٍ , قَالَ : " مَرَرْتُ بِالرَّبَذَةِ فَإِذَا أَنَا بِأَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ ، فَقُلْتُ لَهُ : مَا أَنْزَلَكَ مَنْزِلكَ هَذَا ؟ , قَالَ : كُنْتُ بِالشَّأْمِ فَاخْتَلَفْتُ أَنَا وَمُعَاوِيَةُ فِي الَّذِينَ يَكْنِزُونَ الذَّهَبَ , وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ ، قَالَ مُعَاوِيَةُ : نَزَلَتْ فِي أَهْلِ الْكِتَابِ , فَقُلْتُ : نَزَلَتْ فِينَا وَفِيهِمْ ، فَكَانَ بَيْنِي وَبَيْنَهُ فِي ذَاكَ ، وَكَتَبَ إِلَى عُثْمَانَ رَضِيَ اللَّهُ عَنْهُ يَشْكُونِي ، فَكَتَبَ إِلَيَّ عُثْمَانُ أَنِ اقْدَمِ الْمَدِينَةَ فَقَدِمْتُهَا ، فَكَثُرَ عَلَيَّ النَّاسُ حَتَّى كَأَنَّهُمْ لَمْ يَرَوْنِي قَبْلَ ذَلِكَ ، فَذَكَرْتُ ذَاكَ لِعُثْمَانَ , فَقَالَ لِي : إِنْ شِئْتَ تَنَحَّيْتَ فَكُنْتَ قَرِيبًا فَذَاكَ الَّذِي أَنْزَلَنِي هَذَا الْمَنْزِلَ ، وَلَوْ أَمَّرُوا عَلَيَّ حَبَشِيًّا لَسَمِعْتُ وَأَطَعْتُ " .
Narrated Zaid bin Wahab: I passed by a place called Ar-Rabadha and by chance I met Abu Dhar and asked him, "What has brought you to this place?" He said, "I was in Sham and differed with Muawiya on the meaning of (the following verses of the Qur'an): 'They who hoard up gold and silver and spend them not in the way of Allah.' (9.34). Muawiya said, 'This verse is revealed regarding the people of the scriptures." I said, It was revealed regarding us and also the people of the scriptures." So we had a quarrel and Mu'awiya sent a complaint against me to `Uthman. `Uthman wrote to me to come to Medina, and I came to Medina. Many people came to me as if they had not seen me before. So I told this to `Uthman who said to me, "You may depart and live nearby if you wish." That was the reason for my being here for even if an Ethiopian had been nominated as my ruler, I would have obeyed him .
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Abu Dharr al-Ghifari radi Allahu anhu was a most eminent Companion, unparalleled in asceticism and renunciation of the world. Such a venerable personality naturally attracted large gatherings of people. Muawiyah radi Allahu anhu expressed concern to him that some discord might arise. When Uthman radi Allahu anhu summoned him from there, he immediately complied. Obedience to the Caliph and the ruler of Islam is obligatory. Abu Dharr acted accordingly. When he came to Madinah, even more people gathered around him than in Syria. Uthman radi Allahu anhu had the same concern as Muawiyah radi Allahu anhu. He did not explicitly tell him to leave Madinah, but expressed it in the form of advice for reform. Abu Dharr, perceiving his intention, also left Madinah. He went to reside in a village called Rabadhah and remained there until his death. His grave is also there.
Imam Ahmad and Abu Ya’la have narrated in a marfu’ (attributed to the Prophet sallallahu alayhi wa sallam) report that the Messenger of Allah sallallahu alayhi wa sallam said to Abu Dharr: “When you are expelled from Madinah, where will you go?” He replied, “To the land of Syria.” The Prophet sallallahu alayhi wa sallam said, “And when you are expelled from there?” He replied, “Then I will return to Madinah.” The Prophet sallallahu alayhi wa sallam said, “And when you are expelled from there again, what will you do?” Abu Dharr said, “I will take up my sword and fight.” The Prophet sallallahu alayhi wa sallam said, “The better course is to listen to and obey the Imam of the time. Go wherever they send you.” Accordingly, Abu Dharr acted upon this instruction, did not protest, and remained in Rabadhah until his last breath.
When the time of his death approached, his wife, who was with him, began to weep, imagining the loneliness of his death and the lack of a shroud. Finally, Abu Dharr remembered a prophecy and said to his wife: “After my death, go and sit on that hill. A caravan will come; they will arrange for my shroud.” And so it happened: Abdullah ibn Mas’ud radi Allahu anhu happened to pass by with a caravan, and upon learning of the situation, he wept and arranged for the shrouding and burial. He gave his own turban as a shroud (radi Allahu anhum).
Al-Hafiz Ibn Hajar rahimahullah says:
وَفِي الْحَدِيثِ مِنَ الْفَوَائِدِ غَيْرِ مَا تَقَدَّمَ أَنَّ الْكُفَّارَ مُخَاطَبُونَ بِفُرُوعِ الشَّرِيعَةِ لِاتِّفَاقِ أَبِي ذَرٍّ وَمُعَاوِيَةَ عَلَى أَنَّ الْآيَةَ نَزَلَتْ فِي أَهْلِ الْكِتَابِ وَفِيهِ مُلَاطَفَةُ الْأَئِمَّةِ لِلْعُلَمَاءِ فَإِنَّ مُعَاوِيَةَ لَمْ يَجْسُرْ عَلَى الْإِنْكَارِ عَلَيْهِ حَتَّى كَاتَبَ مَنْ هُوَ أَعْلَى مِنْهُ فِي أَمْرِهِ وَعُثْمَانُ لَمْ يَحْنَقْ عَلَى أَبِي ذَرٍّ مَعَ كَوْنِهِ كَانَ مُخَالِفًا لَهُ فِي تَأْوِيلِهِ وَفِيهِ التَّحْذِيرُ مِنَ الشِّقَاقِ وَالْخُرُوجِ عَلَى الْأَئِمَّةِ وَالتَّرْغِيبُ فِي الطَّاعَةِ لِأُولِي الْأَمْرِ وَأَمْرُ الْأَفْضَلِ بِطَاعَةِ الْمَفْضُولِ خَشْيَةَ الْمَفْسَدَةِ وَجَوَازُ الِاخْتِلَافِ فِي الِاجْتِهَادِ وَالْأَخْذُ بِالشِّدَّةِ فِي الْأَمْرِ بِالْمَعْرُوفِ وَإِنْ أَدَّى ذَلِكَ إِلَى فِرَاقِ الْوَطَنِ وَتَقْدِيمِ دَفْعِ الْمَفْسَدَةِ عَلَى جَلْبِ الْمَصْلَحَةِ لِأَنَّ فِي بَقَاءِ أَبِي ذَرٍّ بِالْمَدِينَةِ مَصْلَحَةٌ كَبِيرَةٌ مِنْ بَثِّ عِلْمِهِ فِي طَالِبِ الْعِلْمِ وَمَعَ ذَلِكَ فَرَجَحَ عِنْدَ عُثْمَانَ دَفْعُ مَا يُتَوَقَّعُ مِنَ الْمَفْسَدَةِ مِنَ الْأَخْذِ بِمَذْهَبِهِ الشَّدِيدِ فِي هَذِهِ الْمَسْأَلَةِ وَلَمْ يَأْمُرْهُ بَعْدَ ذَلِكَ بِالرُّجُوعِ عَنْهُ لِأَنَّ كُلًّا مِنْهُمَا كَانَ مُجْتَهِدًا.
That is, many benefits are derived from this hadith. Abu Dharr and Muawiyah were agreed that this verse was revealed concerning the People of the Book; thus, it is understood that the disbelievers are also addressed with the subsidiary rulings of the Shari’ah. It is also derived that the rulers of Islam should treat the scholars with kindness. Muawiyah did not dare to openly oppose Abu Dharr, but instead referred the matter to Uthman, who was the rightful Caliph of the Muslims at that time. Upon learning the facts, Uthman radi Allahu anhu also did not treat Abu Dharr harshly, even though he disagreed with his interpretation.
From this, it is also derived that the people of Islam should fear mutual discord and schism, and should not rebel against the rightful leaders, but rather obey those in authority. The permissibility of differing in matters of ijtihad (independent legal reasoning) is also established, and that enjoining good (amr bil ma’ruf) should be done even if it requires leaving one’s homeland, and that preventing harm should take precedence even if it is contrary to benefit.
The order that Uthman radi Allahu anhu gave to Abu Dharr radi Allahu anhu contained great wisdom: if he remained in Madinah, many people would come to him to acquire knowledge, and in this disputed matter, they would be influenced by his strictness. Uthman radi Allahu anhu did not order Abu Dharr radi Allahu anhu to retract from his strictness, because all were mujtahids (qualified to exercise ijtihad), and every mujtahid is responsible for his own ijtihad.
In summary, Abu Dharr, due to his asceticism and piety, was very strict regarding wealth and was steadfast in his view. However, the other senior Companions did not agree with him, nor did they confront him excessively. Uthman radi Allahu anhu himself, after ascertaining his wishes, settled him in Rabadhah; there was no mutual displeasure, as some of the Khawarij thought. For details, refer to Fath al-Bari.
Abu Dharr al-Ghifari radi Allahu anhu was a most eminent Companion, unparalleled in asceticism and renunciation of the world. Such a venerable personality naturally attracted large gatherings of people. Muawiyah radi Allahu anhu expressed concern to him that some discord might arise. When Uthman radi Allahu anhu summoned him from there, he immediately complied. Obedience to the Caliph and the ruler of Islam is obligatory. Abu Dharr acted accordingly. When he came to Madinah, even more people gathered around him than in Syria. Uthman radi Allahu anhu had the same concern as Muawiyah radi Allahu anhu. He did not explicitly tell him to leave Madinah, but expressed it in the form of advice for reform. Abu Dharr, perceiving his intention, also left Madinah. He went to reside in a village called Rabadhah and remained there until his death. His grave is also there.
Imam Ahmad and Abu Ya’la have narrated in a marfu’ (attributed to the Prophet sallallahu alayhi wa sallam) report that the Messenger of Allah sallallahu alayhi wa sallam said to Abu Dharr: “When you are expelled from Madinah, where will you go?” He replied, “To the land of Syria.” The Prophet sallallahu alayhi wa sallam said, “And when you are expelled from there?” He replied, “Then I will return to Madinah.” The Prophet sallallahu alayhi wa sallam said, “And when you are expelled from there again, what will you do?” Abu Dharr said, “I will take up my sword and fight.” The Prophet sallallahu alayhi wa sallam said, “The better course is to listen to and obey the Imam of the time. Go wherever they send you.” Accordingly, Abu Dharr acted upon this instruction, did not protest, and remained in Rabadhah until his last breath.
When the time of his death approached, his wife, who was with him, began to weep, imagining the loneliness of his death and the lack of a shroud. Finally, Abu Dharr remembered a prophecy and said to his wife: “After my death, go and sit on that hill. A caravan will come; they will arrange for my shroud.” And so it happened: Abdullah ibn Mas’ud radi Allahu anhu happened to pass by with a caravan, and upon learning of the situation, he wept and arranged for the shrouding and burial. He gave his own turban as a shroud (radi Allahu anhum).
Al-Hafiz Ibn Hajar rahimahullah says:
وَفِي الْحَدِيثِ مِنَ الْفَوَائِدِ غَيْرِ مَا تَقَدَّمَ أَنَّ الْكُفَّارَ مُخَاطَبُونَ بِفُرُوعِ الشَّرِيعَةِ لِاتِّفَاقِ أَبِي ذَرٍّ وَمُعَاوِيَةَ عَلَى أَنَّ الْآيَةَ نَزَلَتْ فِي أَهْلِ الْكِتَابِ وَفِيهِ مُلَاطَفَةُ الْأَئِمَّةِ لِلْعُلَمَاءِ فَإِنَّ مُعَاوِيَةَ لَمْ يَجْسُرْ عَلَى الْإِنْكَارِ عَلَيْهِ حَتَّى كَاتَبَ مَنْ هُوَ أَعْلَى مِنْهُ فِي أَمْرِهِ وَعُثْمَانُ لَمْ يَحْنَقْ عَلَى أَبِي ذَرٍّ مَعَ كَوْنِهِ كَانَ مُخَالِفًا لَهُ فِي تَأْوِيلِهِ وَفِيهِ التَّحْذِيرُ مِنَ الشِّقَاقِ وَالْخُرُوجِ عَلَى الْأَئِمَّةِ وَالتَّرْغِيبُ فِي الطَّاعَةِ لِأُولِي الْأَمْرِ وَأَمْرُ الْأَفْضَلِ بِطَاعَةِ الْمَفْضُولِ خَشْيَةَ الْمَفْسَدَةِ وَجَوَازُ الِاخْتِلَافِ فِي الِاجْتِهَادِ وَالْأَخْذُ بِالشِّدَّةِ فِي الْأَمْرِ بِالْمَعْرُوفِ وَإِنْ أَدَّى ذَلِكَ إِلَى فِرَاقِ الْوَطَنِ وَتَقْدِيمِ دَفْعِ الْمَفْسَدَةِ عَلَى جَلْبِ الْمَصْلَحَةِ لِأَنَّ فِي بَقَاءِ أَبِي ذَرٍّ بِالْمَدِينَةِ مَصْلَحَةٌ كَبِيرَةٌ مِنْ بَثِّ عِلْمِهِ فِي طَالِبِ الْعِلْمِ وَمَعَ ذَلِكَ فَرَجَحَ عِنْدَ عُثْمَانَ دَفْعُ مَا يُتَوَقَّعُ مِنَ الْمَفْسَدَةِ مِنَ الْأَخْذِ بِمَذْهَبِهِ الشَّدِيدِ فِي هَذِهِ الْمَسْأَلَةِ وَلَمْ يَأْمُرْهُ بَعْدَ ذَلِكَ بِالرُّجُوعِ عَنْهُ لِأَنَّ كُلًّا مِنْهُمَا كَانَ مُجْتَهِدًا.
That is, many benefits are derived from this hadith. Abu Dharr and Muawiyah were agreed that this verse was revealed concerning the People of the Book; thus, it is understood that the disbelievers are also addressed with the subsidiary rulings of the Shari’ah. It is also derived that the rulers of Islam should treat the scholars with kindness. Muawiyah did not dare to openly oppose Abu Dharr, but instead referred the matter to Uthman, who was the rightful Caliph of the Muslims at that time. Upon learning the facts, Uthman radi Allahu anhu also did not treat Abu Dharr harshly, even though he disagreed with his interpretation.
From this, it is also derived that the people of Islam should fear mutual discord and schism, and should not rebel against the rightful leaders, but rather obey those in authority. The permissibility of differing in matters of ijtihad (independent legal reasoning) is also established, and that enjoining good (amr bil ma’ruf) should be done even if it requires leaving one’s homeland, and that preventing harm should take precedence even if it is contrary to benefit.
The order that Uthman radi Allahu anhu gave to Abu Dharr radi Allahu anhu contained great wisdom: if he remained in Madinah, many people would come to him to acquire knowledge, and in this disputed matter, they would be influenced by his strictness. Uthman radi Allahu anhu did not order Abu Dharr radi Allahu anhu to retract from his strictness, because all were mujtahids (qualified to exercise ijtihad), and every mujtahid is responsible for his own ijtihad.
In summary, Abu Dharr, due to his asceticism and piety, was very strict regarding wealth and was steadfast in his view. However, the other senior Companions did not agree with him, nor did they confront him excessively. Uthman radi Allahu anhu himself, after ascertaining his wishes, settled him in Rabadhah; there was no mutual displeasure, as some of the Khawarij thought. For details, refer to Fath al-Bari.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1406
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Hazrat Abu Dharr Ghifari (radi Allahu anhu), due to his asceticism and piety, held a very strict stance regarding worldly wealth and possessions. However, the other noble Companions (radi Allahu anhum) did not agree with his position, nor did they wish to confront him about it. Because of his venerable personality, people would gather around him without any particular reason. Hazrat Muawiyah (radi Allahu anhu) sensed that perhaps some discord or turmoil might arise, so instead of engaging with him directly, he wrote a letter to the third Caliph, Hazrat Uthman (radi Allahu anhu), regarding him. Hazrat Uthman (radi Allahu anhu) summoned him to Madinah, and he immediately complied with obedience and traveled to Madinah. Upon his arrival in Madinah, even more people began to gather around him than in Syria. Hazrat Uthman (radi Allahu anhu) also developed the same concern that Hazrat Muawiyah (radi Allahu anhu) had. He called him to his presence and explained the matter to him, but he remained firm on his stance and said, "Grant me permission to go to Rabadhah." During the time of the Messenger of Allah (sallallahu alayhi wa sallam), he used to come and go to this place. Then he went there and remained residing there until his death. His grave is also at that very place.
(2)
Hazrat Abu Dharr (radi Allahu anhu) clarified that he was not a Khariji; he removed the cloth from his head and showed that their sign is to have a shaven head, whereas he considered obedience to the Caliph of the time to be obligatory. He said, "If he commands me to remain standing, I will never sit down." The people of Kufa tried very hard to incite him, but they were unsuccessful. He would always reply to them, "If Hazrat Uthman (radi Allahu anhu) commands me to walk from the east to the west, I will obey him." The wisdom in the order that Hazrat Uthman (radi Allahu anhu) gave to Hazrat Abu Dharr (radi Allahu anhu) was that if he remained in Madinah, many people would come to him and would be influenced by his strictness regarding the disputed issue. Therefore, he granted him permission to go to Rabadhah.
(Fath al-Bari: 3/346)
(1)
Hazrat Abu Dharr Ghifari (radi Allahu anhu), due to his asceticism and piety, held a very strict stance regarding worldly wealth and possessions. However, the other noble Companions (radi Allahu anhum) did not agree with his position, nor did they wish to confront him about it. Because of his venerable personality, people would gather around him without any particular reason. Hazrat Muawiyah (radi Allahu anhu) sensed that perhaps some discord or turmoil might arise, so instead of engaging with him directly, he wrote a letter to the third Caliph, Hazrat Uthman (radi Allahu anhu), regarding him. Hazrat Uthman (radi Allahu anhu) summoned him to Madinah, and he immediately complied with obedience and traveled to Madinah. Upon his arrival in Madinah, even more people began to gather around him than in Syria. Hazrat Uthman (radi Allahu anhu) also developed the same concern that Hazrat Muawiyah (radi Allahu anhu) had. He called him to his presence and explained the matter to him, but he remained firm on his stance and said, "Grant me permission to go to Rabadhah." During the time of the Messenger of Allah (sallallahu alayhi wa sallam), he used to come and go to this place. Then he went there and remained residing there until his death. His grave is also at that very place.
(2)
Hazrat Abu Dharr (radi Allahu anhu) clarified that he was not a Khariji; he removed the cloth from his head and showed that their sign is to have a shaven head, whereas he considered obedience to the Caliph of the time to be obligatory. He said, "If he commands me to remain standing, I will never sit down." The people of Kufa tried very hard to incite him, but they were unsuccessful. He would always reply to them, "If Hazrat Uthman (radi Allahu anhu) commands me to walk from the east to the west, I will obey him." The wisdom in the order that Hazrat Uthman (radi Allahu anhu) gave to Hazrat Abu Dharr (radi Allahu anhu) was that if he remained in Madinah, many people would come to him and would be influenced by his strictness regarding the disputed issue. Therefore, he granted him permission to go to Rabadhah.
(Fath al-Bari: 3/346)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1406
