صحيح مسلم
Muslim
كتاب الزكاةThe Book of Zakat
باب فَضْلِ النَّفَقَةِ وَالصَّدَقَةِ عَلَى الأَقْرَبِينَ وَالزَّوْجِ وَالأَوْلاَدِ وَالْوَالِدَيْنِ وَلَوْ كَانُوا مُشْرِكِينَ:Chapter: The virtue of spending and giving charity to relatives, spuses, children and parents, even if they are idolaters
Hadith 1000
حَدَّثَنَا حَسَنُ بْنُ الرَّبِيعِ ، حَدَّثَنَا أَبُو الْأَحْوَصِ ، عَنْ الْأَعْمَشِ ، عَنْ أَبِي وَائِلٍ ، عَنْ عَمْرِو بْنِ الْحَارِثِ ، عَنْ زَيْنَبَ امْرَأَةِ عَبْدِ اللَّهِ ، قَالَتْ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " تَصَدَّقْنَ يَا مَعْشَرَ النِّسَاءِ ، وَلَوْ مِنْ حُلِيِّكُنَّ " ، قَالَتْ : فَرَجَعْتُ إِلَى عَبْدِ اللَّهِ ، فَقُلْتُ : إِنَّكَ رَجُلٌ خَفِيفُ ذَاتِ الْيَدِ ، وَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَمَرَنَا بِالصَّدَقَةِ ، فَأْتِهِ فَاسْأَلْهُ فَإِنْ كَانَ ذَلِكَ يَجْزِي عَنِّي ، وَإِلَّا صَرَفْتُهَا إِلَى غَيْرِكُمْ ، قَالَتْ : فَقَالَ لِي عَبْدُ اللَّهِ : بَلِ ائْتِيهِ أَنْتِ ، قَالَتْ : فَانْطَلَقْتُ فَإِذَا امْرَأَةٌ مِنْ الْأَنْصَارِ بِبَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، حَاجَتِي حَاجَتُهَا ، قَالَتْ : وَكَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أُلْقِيَتْ عَلَيْهِ الْمَهَابَةُ ، قَالَتْ : فَخَرَجَ عَلَيْنَا بِلَالٌ ، فَقُلْنَا لَهُ : ائْتِ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخْبِرْهُ أَنَّ امْرَأَتَيْنِ بِالْبَابِ تَسْأَلَانِكَ أَتُجْزِئُ الصَّدَقَةُ عَنْهُمَا عَلَى أَزْوَاجِهِمَا ، وَعَلَى أَيْتَامٍ فِي حُجُورِهِمَا ؟ ، وَلَا تُخْبِرْهُ مَنْ نَحْنُ ، قَالَتْ : فَدَخَلَ بِلَالٌ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَأَلَهُ ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " مَنْ هُمَا ؟ " فَقَالَ : امْرَأَةٌ مِنْ الْأَنْصَارِ ، وَزَيْنَبُ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَيُّ الزَّيَانِبِ ؟ " ، قَالَ : امْرَأَةُ عَبْدِ اللَّهِ ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَهُمَا أَجْرَانِ : أَجْرُ الْقَرَابَةِ ، وَأَجْرُ الصَّدَقَةِ " ،
Zainab, the wife of 'Abdullah (b. Mas'ud ), reported that the Messenger of Allah (ﷺ) said: O women, give sadaqa even though it be some of your jewellery. She returned to 'Abdullah and said: You are a person with empty hands, whereas the Messenger of Allah (ﷺ) has commanded us to give sadaqa, so better go to him and ask and if this will suffice for me; otherwise I shall give it to someone else. 'Abdullah said to me (his wife): You better go yourself. So I went and there was another woman of the Ansar at the door of the Messenger of Allah (ﷺ) having the same purpose as I had. Now Allah's Messenger (ﷺ) was invested with awe (so we did not like to knock). Then Bilal (RA) came out and we said to him: Go to the Messenger of Allah (ﷺ) and inform him that there are two women at the door asking him whether it will serve them to give sadaqa to their spouses and to orphans who are under their charge, but do not inform him who we are. Bilal (RA) went to the Messenger of Allah (ﷺ) and asked him (what these women had instructed him to ask). The Messenger of Allah (ﷺ) asked him who these women were. He ( Bilal (RA) ) said: They are women from Ansar and Zainab. Upon this the Messenger of Allah (ﷺ) said: Which of the Zainabs? He said: The wife of 'Abdullah. The Messenger of Allah (ﷺ) said: There are two rewards for them, the reward of kinship and the reward of Sadaqa.
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حَدَّثَنِي أَحْمَدُ بْنُ يُوسُفَ الْأَزْدِيُّ ، حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ ، حَدَّثَنَا أَبِي ، حَدَّثَنَا الْأَعْمَشُ ، حَدَّثَنِي شَقِيقٌ ، عَنْ عَمْرِو بْنِ الْحَارِثِ ، عَنْ زَيْنَبَ امْرَأَةِ عَبْدِ اللَّهِ ، قَالَ : فَذَكَرْتُ لِإِبْرَاهِيمَ فَحَدَّثَنِي ، عَنْ أَبِي عُبَيْدَةَ ، عَنْ عَمْرِو بْنِ الْحَارِثِ ، عَنْ زَيْنَبَ امْرَأَةِ عَبْدِ اللَّهِ بِمِثْلِهِ سَوَاءً ، قَالَ : قَالَتْ : كُنْتُ فِي الْمَسْجِدِ فَرَآنِي النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : " تَصَدَّقْنَ وَلَوْ مِنْ حُلِيِّكُنَّ " ، وَسَاقَ الْحَدِيثَ بِنَحْوِ حَدِيثِ أَبِي الْأَحْوَصِ .
A hadith like this has been narrated on the authority of Zainab the wife of 'Abdullah, and she said: I was in the mosque and the Prophet (ﷺ) of Allah (ﷺ) saw me and said: Give Sadaqa even though it is out of your jewellery. The rest of the hadith is the same.
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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
