صحيح البخاري
Bukhari
كتاب الزكاةThe Book of Zakat
بَابُ الزَّكَاةِ عَلَى الزَّوْجِ وَالأَيْتَامِ فِي الْحَجْرِ:Chapter. The giving of Zakat to one
Hadith 1466
اُردوEn
قَالَهُ أَبُو سَعِيدٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ .
Abu Sa'id Al-Khudri (may Allah be pleased with him) also narrated this from the Prophet (peace and blessings of Allah be upon him).
حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ ، حَدَّثَنَا أَبِي ، حَدَّثَنَا الْأَعْمَشُ , قَالَ : حَدَّثَنِي شَقِيقٌ ، عَنْ عَمْرِو بْنِ الْحَارِثِ ، عَنْ زَيْنَبَ امْرَأَةِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُمَا , قَالَ : فَذَكَرْتُهُ لِإِبْرَاهِيمَ . ح فَحَدَّثَنِي إِبْرَاهِيمُ ، عَنْ أَبِي عُبَيْدَةَ ، عَنْ عَمْرِو بْنِ الْحَارِثِ ، عَنْ زَيْنَبَ امْرَأَةِ عَبْدِ اللَّهِ بِمِثْلِهِ سَوَاءً , قَالَتْ : " كُنْتُ فِي الْمَسْجِدِ فَرَأَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , فَقَالَ : تَصَدَّقْنَ وَلَوْ مِنْ حُلِيِّكُنَّ ، وَكَانَتْ زَيْنَبُ تُنْفِقُ عَلَى عَبْدِ اللَّهِ وَأَيْتَامٍ فِي حَجْرِهَا ، قَالَ : فَقَالَتْ لِعَبْدِ اللَّهِ : سَلْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَيَجْزِي عَنِّي أَنْ أُنْفِقَ عَلَيْكَ وَعَلَى أَيْتَامٍ فِي حَجْرِي مِنَ الصَّدَقَةِ ؟ فَقَالَ : سَلِي أَنْتِ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَانْطَلَقْتُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَوَجَدْتُ امْرَأَةً مِنْ الْأَنْصَارِ عَلَى الْبَابِ حَاجَتُهَا مِثْلُ حَاجَتِي ، فَمَرَّ عَلَيْنَا بِلَالٌ فَقُلْنَا : سَلِ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَيَجْزِي عَنِّي أَنْ أُنْفِقَ عَلَى زَوْجِي وَأَيْتَامٍ لِي فِي حَجْرِي ؟ وَقُلْنَا لَا تُخْبِرْ بِنَا ، فَدَخَلَ فَسَأَلَهُ , فَقَالَ : مَنْ هُمَا ؟ , قَالَ : زَيْنَبُ ، قَالَ : أَيُّ الزَّيَانِبِ ؟ , قَالَ : امْرَأَةُ عَبْدِ اللَّهِ ، قَالَ : نَعَمْ ، لَهَا أَجْرَانِ أَجْرُ الْقَرَابَةِ وَأَجْرُ الصَّدَقَةِ " .
Narrated `Amr bin Al-Harith: Zainab, the wife of `Abdullah said, "I was in the Mosque and saw the Prophet (p.b.u.h) saying, 'O women ! Give alms even from your ornaments.' " Zainab used to provide for `Abdullah and those orphans who were under her protection. So she said to `Abdullah, "Will you ask Allah's Apostle whether it will be sufficient for me to spend part of the Zakat on you and the orphans who are under my protection?" He replied "Will you yourself ask Allah's Apostle ?" (Zainab added): So I went to the Prophet and I saw there an Ansari woman who was standing at the door (of the Prophet ) with a similar problem as mine. Bilal passed by us and we asked him, 'Ask the Prophet whether it is permissible for me to spend (the Zakat) on my husband and the orphans under my protection.' And we requested Bilal not to inform the Prophet about us. So Bilal went inside and asked the Prophet regarding our problem. The Prophet (p.b.u.h) asked, "Who are those two?" Bilal replied that she was Zainab. The Prophet said, "Which Zainab?" Bilal said, "The wife of `Abdullah (bin Mas`ud)." The Prophet said, "Yes, (it is sufficient for her) and she will receive a double rewards (for that): One for helping relatives, and the other for giving Zakat."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
In this hadith, the word "sadaqah" (charity) is mentioned, which includes both obligatory charity (i.e., zakat) and voluntary charity (nafl sadaqah).
Imam Shafi'i rahimahullah, Sufyan al-Thawri rahimahullah, the two companions (Abu Yusuf and Muhammad), Imam Malik rahimahullah, and there is also a narration from Imam Ahmad rahimahullah, all hold that it is permissible to give to one's husband and sons (on the condition that they are poor and needy).
Some say that it is not permissible to give to one's parents and children.
According to Imam Abu Hanifah rahimahullah, it is not permissible to give zakat even to one's husband.
He says that in these hadiths, by "sadaqah" is meant voluntary charity (nafl sadaqah).
(Wahidi)
However, Imam al-Bukhari rahimahullah himself has taken obligatory zakat to be meant here.
From this, his position becomes clear, and the apparent wording of the hadith also supports the view of the Imam.
In this hadith, the word "sadaqah" (charity) is mentioned, which includes both obligatory charity (i.e., zakat) and voluntary charity (nafl sadaqah).
Imam Shafi'i rahimahullah, Sufyan al-Thawri rahimahullah, the two companions (Abu Yusuf and Muhammad), Imam Malik rahimahullah, and there is also a narration from Imam Ahmad rahimahullah, all hold that it is permissible to give to one's husband and sons (on the condition that they are poor and needy).
Some say that it is not permissible to give to one's parents and children.
According to Imam Abu Hanifah rahimahullah, it is not permissible to give zakat even to one's husband.
He says that in these hadiths, by "sadaqah" is meant voluntary charity (nafl sadaqah).
(Wahidi)
However, Imam al-Bukhari rahimahullah himself has taken obligatory zakat to be meant here.
From this, his position becomes clear, and the apparent wording of the hadith also supports the view of the Imam.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1466
Shaykh Dr. Abdur Rahman Freywai
Commentary: 1؎ :
The author has intended by this the obligatory charity, i.e., zakat, because ((تَصَدَّقْنَ)) is in the imperative form, and the original ruling regarding an imperative is obligation. This meaning is also appropriate to the chapter.
However, other scholars have interpreted it as recommendation (istihbab) and have taken it to refer to voluntary charities (nafl sadaqat), because the address was directed to those women who were present there, and not all of them were such that zakat was obligatory upon them.
If this meaning is taken, then the hadith will not be suitable for the chapter, and it will not be correct to use it as evidence for the obligation of zakat on jewelry.
Note:
(This hadith is authentic, being strengthened by the next hadith (636).)
The author has intended by this the obligatory charity, i.e., zakat, because ((تَصَدَّقْنَ)) is in the imperative form, and the original ruling regarding an imperative is obligation. This meaning is also appropriate to the chapter.
However, other scholars have interpreted it as recommendation (istihbab) and have taken it to refer to voluntary charities (nafl sadaqat), because the address was directed to those women who were present there, and not all of them were such that zakat was obligatory upon them.
If this meaning is taken, then the hadith will not be suitable for the chapter, and it will not be correct to use it as evidence for the obligation of zakat on jewelry.
Note:
(This hadith is authentic, being strengthened by the next hadith (636).)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 635
Hafiz Muhammad Ameen
(1) This hadith proves that a wife can give zakat to her husband if he is poor, because the wife is not responsible for the husband’s expenses. However, the Hanafis do not consider this permissible; they interpret it as referring to voluntary charity (nafl sadaqah). But the wording of the hadith does not support this position. The words of the hadith are general, encompassing both types of charity (both voluntary and obligatory zakat).
(2) “Not to tell who we are?”—this was a customary expression; otherwise, it would not have been possible to obtain a correct answer to the question without introducing the relevant individuals. That is why, upon your (sallallahu alayhi wa sallam) inquiry, Bilal (radi Allahu anhu) immediately stated who they were, and moreover, he had not promised not to disclose it. Furthermore, the command of the Messenger of Allah (sallallahu alayhi wa sallam) took precedence over the women’s request.
(2) “Not to tell who we are?”—this was a customary expression; otherwise, it would not have been possible to obtain a correct answer to the question without introducing the relevant individuals. That is why, upon your (sallallahu alayhi wa sallam) inquiry, Bilal (radi Allahu anhu) immediately stated who they were, and moreover, he had not promised not to disclose it. Furthermore, the command of the Messenger of Allah (sallallahu alayhi wa sallam) took precedence over the women’s request.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2584
