Hadith 499
اُردوEn
وعن عمرو بن شعيب عن أبيه عن جده رضي الله عنهم أن امرأة أتت النبي صلى الله عليه وآله وسلم ومعها ابنة لها وفي يد ابنتها مسكتان من ذهب فقال لها : « أتعطين زكاة هذه ؟ » قالت : لا ، قال : « أيسرك أن يسورك الله بهما يوم القيامة سوارين من نار ؟ » فألقتهما. رواه الثلاثة وإسناده قوي وصححه الحاكم من حديث عائشة.
Amro bin Shu’aib narrated on the authority of his father, who reported on the authority of his grandfather (RAA) that a woman came to the Messenger of Allah (ﷺ) accompanied by her daughter, who wore two heavy gold bangles. He said to her, “Do you pay Zakah on them?” She said, ‘No.’ He then said, “Are you pleased that Allah may put two bangles of fire on your wrist on the Day of Judgment?” She then threw them away. Related by the three Imams with a strong chain of narrators. And Al-Hakim graded it Sahih based on the narration of Aisha.
Related hadith on this topic
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«اَنَّ امْرَاَةَّ» The name of this woman is Asma bint Yazid bin Sakan.
«مَسَكَتَانِ» The “meem,” “seen,” and “kaaf” all have a fatha, and this is the dual form of «مسكة», meaning the ornament that is worn on the hands, which in Persian is called “dast baranjan” and “kangan.” «مسكة» is also used in the meaning of anklet. An anklet is the ornament that is worn on the feet in the same way that bangles are worn on the hands.
«اَيَسُرُّكِ» In this, there is a hamzah of interrogation, and the verb is derived from “sarur,” and the “kaaf” of address is for the feminine (maksoor). The meaning is: Do you like this? Does it please you?
«اَنْ يُسَوَّرَكِ» is derived from «تسوير», and it means to make someone wear bangles.
«بِهِمَا» means in place of both of them, in exchange for both of them, or it means due to both of them, that is, because of not paying the zakat of both of them, you will be made to wear two bangles of fire.
«فَاَلْقَتْهُمَا» So that woman threw both of those bangles away.
Benefit:
It is established from this hadith that there is zakat on jewelry, but there is a difference of opinion among the jurists regarding this.
The first opinion is that zakat is obligatory on jewelry.
The second is that zakat is not obligatory on jewelry. Imam Malik, Ahmad rahimahullah ‘alayhim, and according to one opinion, Imam Shafi‘i rahimahullah also hold this view.
The third opinion is that the zakat of jewelry is to lend it to a needy person; there is no separate zakat.
The fourth opinion is that it is obligatory to give zakat on jewelry only once.
The preferred opinion is that zakat is obligatory on jewelry, and this authentic hadith is a clear proof of it. In contrast, what has been said based on some reports that there is no zakat on jewelry is not worthy of consideration. [دارالسلام]
«اَنَّ امْرَاَةَّ» The name of this woman is Asma bint Yazid bin Sakan.
«مَسَكَتَانِ» The “meem,” “seen,” and “kaaf” all have a fatha, and this is the dual form of «مسكة», meaning the ornament that is worn on the hands, which in Persian is called “dast baranjan” and “kangan.” «مسكة» is also used in the meaning of anklet. An anklet is the ornament that is worn on the feet in the same way that bangles are worn on the hands.
«اَيَسُرُّكِ» In this, there is a hamzah of interrogation, and the verb is derived from “sarur,” and the “kaaf” of address is for the feminine (maksoor). The meaning is: Do you like this? Does it please you?
«اَنْ يُسَوَّرَكِ» is derived from «تسوير», and it means to make someone wear bangles.
«بِهِمَا» means in place of both of them, in exchange for both of them, or it means due to both of them, that is, because of not paying the zakat of both of them, you will be made to wear two bangles of fire.
«فَاَلْقَتْهُمَا» So that woman threw both of those bangles away.
Benefit:
It is established from this hadith that there is zakat on jewelry, but there is a difference of opinion among the jurists regarding this.
The first opinion is that zakat is obligatory on jewelry.
The second is that zakat is not obligatory on jewelry. Imam Malik, Ahmad rahimahullah ‘alayhim, and according to one opinion, Imam Shafi‘i rahimahullah also hold this view.
The third opinion is that the zakat of jewelry is to lend it to a needy person; there is no separate zakat.
The fourth opinion is that it is obligatory to give zakat on jewelry only once.
The preferred opinion is that zakat is obligatory on jewelry, and this authentic hadith is a clear proof of it. In contrast, what has been said based on some reports that there is no zakat on jewelry is not worthy of consideration. [دارالسلام]
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 499
Hafiz Muhammad Ameen
(1) Abdullah bin Amr bin al-As radi Allahu anhu is not the grandfather of Amr bin Shu‘aib, but rather his great-grandfather.
(2) “This is for Allah and His Messenger sallallahu alayhi wa sallam.” That is, this belongs to the public treasury (bayt al-mal); it is for the religion and pleasure of Allah and His Messenger sallallahu alayhi wa sallam, so that it may be spent in the proper manner. The mention of Allah and the Messenger of Allah sallallahu alayhi wa sallam is for religious and blessed purposes. You were the custodian of the public treasury, hence your mention is made; otherwise, zakat and charity were not only forbidden for yourself but for your entire family…sallallahu alayhi wa sallam…
(3) Is there zakat on jewelry? There are two well-known opinions among the scholars regarding this. Some scholars say that there is no zakat on jewelry, while others hold that zakat is obligatory on jewelry. Of these two opinions, the second is stronger in terms of evidence, and it is also supported by several authentic narrations. Therefore, the correct position is that jewelry which reaches the nisab (minimum threshold) for zakat must have zakat paid on it. For details, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 22/179-181). The nisab for gold is 20 dinars, as is mentioned in a marfu‘ (attributed to the Prophet) narration. In that era, 20 dinars were equivalent to 200 dirhams. Nowadays, this ratio no longer exists in the prices of gold and silver. The weight of 20 dinars is approximately seven and a half tola (a traditional South Asian unit of weight). Its value is much higher than the nisab for silver, which is why some researchers have considered the nisab for gold to be the same as that for silver, i.e., if one possesses gold equivalent in value to 200 dirhams or fifty-two and a half tola of silver, then zakat will be due on it. However, this position is weak (marjuh). The majority (jumhur) have not accepted it. And Allah knows best. On the other hand, some contemporary scholars have expressed the opinion that, for currency, the nisab should be set according to the value of seven and a half tola of gold instead of fifty-two and a half tola of silver. This opinion may be worthy of consideration, but it would undermine the original purpose of zakat. The purpose of zakat is to assist the poor and needy, and to fulfill the needs of jihad and the mujahideen. If the nisab for currency zakat is set according to the gold standard, then millions of affluent people will be exempted from zakat, which will harm religious institutions and those in need in society.
(2) “This is for Allah and His Messenger sallallahu alayhi wa sallam.” That is, this belongs to the public treasury (bayt al-mal); it is for the religion and pleasure of Allah and His Messenger sallallahu alayhi wa sallam, so that it may be spent in the proper manner. The mention of Allah and the Messenger of Allah sallallahu alayhi wa sallam is for religious and blessed purposes. You were the custodian of the public treasury, hence your mention is made; otherwise, zakat and charity were not only forbidden for yourself but for your entire family…sallallahu alayhi wa sallam…
(3) Is there zakat on jewelry? There are two well-known opinions among the scholars regarding this. Some scholars say that there is no zakat on jewelry, while others hold that zakat is obligatory on jewelry. Of these two opinions, the second is stronger in terms of evidence, and it is also supported by several authentic narrations. Therefore, the correct position is that jewelry which reaches the nisab (minimum threshold) for zakat must have zakat paid on it. For details, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 22/179-181). The nisab for gold is 20 dinars, as is mentioned in a marfu‘ (attributed to the Prophet) narration. In that era, 20 dinars were equivalent to 200 dirhams. Nowadays, this ratio no longer exists in the prices of gold and silver. The weight of 20 dinars is approximately seven and a half tola (a traditional South Asian unit of weight). Its value is much higher than the nisab for silver, which is why some researchers have considered the nisab for gold to be the same as that for silver, i.e., if one possesses gold equivalent in value to 200 dirhams or fifty-two and a half tola of silver, then zakat will be due on it. However, this position is weak (marjuh). The majority (jumhur) have not accepted it. And Allah knows best. On the other hand, some contemporary scholars have expressed the opinion that, for currency, the nisab should be set according to the value of seven and a half tola of gold instead of fifty-two and a half tola of silver. This opinion may be worthy of consideration, but it would undermine the original purpose of zakat. The purpose of zakat is to assist the poor and needy, and to fulfill the needs of jihad and the mujahideen. If the nisab for currency zakat is set according to the gold standard, then millions of affluent people will be exempted from zakat, which will harm religious institutions and those in need in society.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2481
Shaykh Dr. Abdur Rahman Freywai
Commentary:
Note:
(This hadith is weak in this context,
Ibn Lahi'ah is weak in the chain of narration,
however, through another chain and in another context, this hadith is hasan (good),
Al-Irwa: 3/296,
Sahih Abi Dawud: 1396)
Note:
(This hadith is weak in this context,
Ibn Lahi'ah is weak in the chain of narration,
however, through another chain and in another context, this hadith is hasan (good),
Al-Irwa: 3/296,
Sahih Abi Dawud: 1396)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 637
Shaykh Umar Farooq Saeedi
1563. Commentary:
➊ Hoarding wealth, accumulating it and not fulfilling Allah’s due from it, is highly blameworthy in the sight of Allah and a cause of severe punishment. As stated in Surah At-Tawbah:
﴿وَالَّذينَ يَكنِزونَ الذَّهَبَ وَالفِضَّةَ وَلا يُنفِقونَها فى سَبيلِ اللَّهِ فَبَشِّرهُم بِعَذابٍ أَليمٍ * يَومَ يحمىٰ عَلَيها فى نارِ جَهَنَّمَ فَتُكوىٰ بِها جِباهُهُم وَجُنوبُهُم وَظُهورُهُم ۖ هـٰذا ما كَنَزتُم لِأَنفُسِكُم فَذوقوا ما كُنتُم تَكنِزونَ﴾ [At-Tawbah: 34-35]
“And those who hoard gold and silver and do not spend it in the way of Allah, give them tidings of a painful punishment. On the Day when it will be heated in the Fire of Hell and their foreheads, their sides, and their backs will be branded with it (it will be said to them): ‘This is what you hoarded for yourselves, so taste what you used to hoard.’”
In the language, «کنز» means to bury wealth in the ground, but in the customary usage of the Shari‘ah, any wealth from which zakah is not given is called kanz (hoarded treasure). There is some difference of opinion regarding zakah on gold and silver jewelry. However, the majority of scholars are of the view that zakah is obligatory on jewelry, and from the perspective of precaution, this view is more correct. Zakah on jewelry can be given in either of two ways: either the fortieth part (i.e., 2.5%) of the gold or silver itself is given as zakah, or the value of the fortieth part is paid. Both ways are permissible. However, if someone possesses less than the nisab (7 ½ tolah of gold or 52 ½ tolah of silver), then zakah will not be obligatory on that jewelry. (29) When children are under the guardianship of their parents, it is obligatory upon the parents to pay or arrange for the payment of zakah on their wealth.
➊ Hoarding wealth, accumulating it and not fulfilling Allah’s due from it, is highly blameworthy in the sight of Allah and a cause of severe punishment. As stated in Surah At-Tawbah:
﴿وَالَّذينَ يَكنِزونَ الذَّهَبَ وَالفِضَّةَ وَلا يُنفِقونَها فى سَبيلِ اللَّهِ فَبَشِّرهُم بِعَذابٍ أَليمٍ * يَومَ يحمىٰ عَلَيها فى نارِ جَهَنَّمَ فَتُكوىٰ بِها جِباهُهُم وَجُنوبُهُم وَظُهورُهُم ۖ هـٰذا ما كَنَزتُم لِأَنفُسِكُم فَذوقوا ما كُنتُم تَكنِزونَ﴾ [At-Tawbah: 34-35]
“And those who hoard gold and silver and do not spend it in the way of Allah, give them tidings of a painful punishment. On the Day when it will be heated in the Fire of Hell and their foreheads, their sides, and their backs will be branded with it (it will be said to them): ‘This is what you hoarded for yourselves, so taste what you used to hoard.’”
In the language, «کنز» means to bury wealth in the ground, but in the customary usage of the Shari‘ah, any wealth from which zakah is not given is called kanz (hoarded treasure). There is some difference of opinion regarding zakah on gold and silver jewelry. However, the majority of scholars are of the view that zakah is obligatory on jewelry, and from the perspective of precaution, this view is more correct. Zakah on jewelry can be given in either of two ways: either the fortieth part (i.e., 2.5%) of the gold or silver itself is given as zakah, or the value of the fortieth part is paid. Both ways are permissible. However, if someone possesses less than the nisab (7 ½ tolah of gold or 52 ½ tolah of silver), then zakah will not be obligatory on that jewelry. (29) When children are under the guardianship of their parents, it is obligatory upon the parents to pay or arrange for the payment of zakah on their wealth.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1563
