Muslim

Hadith Commentary:

Benefits and Issues:
Sa‘ (صاع) and mudd (مد) are both measures. In that era, the buying and selling of grain and similar items was conducted using these very measures. The meaning and purpose of blessing (barakah) in them is that, for ordinary people, a sa‘ or a mudd suffices for a certain number of people or for a certain number of days, but the sa‘ and mudd of the people of Madinah would suffice for more people and for more days than that.

Hadith Commentary:
➊
The meaning of the blessed hadith is that after the Messenger of Allah (sallallahu alayhi wa sallam), people increased the measure of the mudd, but for the fulfillment of legal rulings such as zakat al-fitr and others, they would consider the sa‘ and mudd that were prevalent during the time of the Messenger of Allah (sallallahu alayhi wa sallam) and the people of Madinah.
We will now explain this in some detail:
There are four mudds in one sa‘.
In the era of the Messenger of Allah (sallallahu alayhi wa sallam), the measure of a mudd was one and one-third ratl; accordingly, the amount of the Prophetic sa‘ was five and one-third ratl.
During the Umayyad period, Hisham introduced another mudd, which was two-thirds larger than the mudd of the Messenger of Allah (sallallahu alayhi wa sallam), but Abdullah ibn Umar (radi Allahu anhu) would pay zakat al-fitr using only the mudd of the Messenger of Allah (sallallahu alayhi wa sallam).
(Sahih al-Bukhari, Kafarat al-Ayman, Hadith: 6713)
This means that he did not consider the mudd invented by Hisham to be worthy of attention, but rather continued to use the original mudd, and Hisham’s mudd was two-thirds larger than the mudd of the Messenger of Allah (sallallahu alayhi wa sallam). After that, further increase occurred, as is evident from the statement of Sa’ib ibn Yazid (radi Allahu anhu) in the aforementioned hadith.

➋
This means that when Sa’ib narrated this hadith, at that time the mudd had been greatly increased, i.e., at that time the measure of the mudd was four ratl, and according to Sa’ib, by adding one-third to it, it became five and one-third ratl, which is equal to the amount of the Prophetic sa‘, meaning that it had been increased threefold. By considering the developmental stages of the mudd and sa‘, the following results are obtained:
a.
In the era of the Messenger of Allah (sallallahu alayhi wa sallam), the amount of the sa‘ was five and one-third ratl.
b.
In the Umayyad period, the measure of the mudd became two ratl and the sa‘ became eight ratl.
c.
In the era of Umar ibn Abd al-Aziz (rahimahullah), the measure of the mudd was four ratl and the sa‘ was sixteen ratl.

➌
Generally, the sa‘ of the Messenger of Allah (sallallahu alayhi wa sallam) is called the Hijazi sa‘, and the sa‘ of the Umayyads is called the Baghdadi or Iraqi sa‘, and the Iraqi sa‘ is one-third larger than the Hijazi sa‘.

➍
The requirement of the blessing in the Prophetic sa‘ is that, in the fulfillment of legal obligations, the sa‘ of the people of Madinah should be considered, because in the initial legislation, only this Prophetic sa‘ was taken into account.
We have explained this in detail under Kitab Kafarat al-Ayman, Hadith 6713.

Hadith Commentary:
(1)
It is narrated from Abu Hurairah radi Allahu anhu that it was said to the Messenger of Allah sallallahu alayhi wa sallam:
“O Messenger of Allah! Our sa’ is the smallest among all the sa’s, and our mudd is the smallest among all the mudds.” So the Messenger of Allah sallallahu alayhi wa sallam supplicated in these words:
“O Allah! Bless our sa’ and bless our little and our much, meaning grant us double blessings.”
(al-Sunan al-Kubra lil-Bayhaqi: 4/171)
Hafiz Ibn Hajar rahimahullah has written, quoting the commentator of Bukhari, Ibn Munir, that the aforementioned supplication is specific to the mudd that was prevalent in the time of the Messenger of Allah sallallahu alayhi wa sallam, because after that, the weights of the people of Madinah changed greatly. However, the result of the Messenger of Allah’s sallallahu alayhi wa sallam supplication manifested in such a way that, in the payment of various expiations, most jurists have considered the mudd and sa’ of the Messenger of Allah sallallahu alayhi wa sallam as the standard.
(Fath al-Bari: 11/729)
(2)
In this narration, the statement of the noble Companions radi Allahu anhum that “our sa’ is the smallest among all the sa’s,” and the fact that the Messenger of Allah sallallahu alayhi wa sallam did not object to this, means that indeed the sa’ of the people of Madinah was smaller than all the sa’s in use at the time. The differences that have arisen regarding the measurement of the sa’ are actually the differences between the people of Hijaz and the people of Iraq.
The people of Hijaz claim that the sa’ is 3 1/3 ratl, while the people of Iraq say that the sa’ is eight ratl.
From the above narration, it is established that the Prophetic sa’ was not eight ratl, but rather 3 1/3 ratl, because this is the smaller sa’.
And Allah knows best.

Supplement:
In the previous discussion, three measures have been frequently mentioned:
ratl, mudd, and sa’.
We wish to present our observations regarding them:
٭ Ratl:
It is narrated from Anas radi Allahu anhu that he said the Messenger of Allah sallallahu alayhi wa sallam would perform ablution (wudu) with a vessel that held two ratl of water and would perform ritual bath (ghusl) with one sa’ of water.
(Sunan Abi Dawud, Book of Ablution, Hadith: 95)
Regarding the ratl, Imam Nawawi rahimahullah writes that there are various opinions regarding the measure of the Baghdadi ratl, but the clear and appropriate opinion is that a ratl is 1284/7 dirhams.
(Sharh Sahih Muslim: 1/315)
According to our research, in the old weights prevalent in the Indian subcontinent, one ratl equals six chhatank, three tola, and nine masha, and in the decimal system, it is 393.660 grams.
The details are as follows.
First, let us estimate the weight of a ratl according to the dirham.
Among our scholars, there is consensus that the nisab of silver for zakat is 52 1/2 tola, which in the hadith is specified as two hundred dirhams.
When 52 1/2 is divided by 200, the answer is 21/80 tola, which is the weight of one dirham.
When 21/80 is multiplied by 1284/7, the result for one ratl in the old Indian system is six chhatank, three tola, and nine masha. In the decimal system, one tola equals 11.664 grams, so the decimal weight of one ratl is 393.660 grams.

٭ Mudd:
Anas radi Allahu anhu reports that the Messenger of Allah sallallahu alayhi wa sallam would perform ritual bath (ghusl) with up to five mudds of water and would perform ablution (wudu) with one mudd of water.
(Sahih al-Bukhari, Book of Ablution, Hadith: 201)
There is a difference among the scholars regarding the weight of the mudd. Commenting on the aforementioned hadith, Allamah ‘Ayni writes that according to the Hanafis, a mudd is two ratl, and according to Imam Shafi’i rahimahullah, one mudd is 1 1/3 ratl.
(‘Umdat al-Qari: 3/94)
There is no doubt that the mudd of the people of Hijaz is 1 1/3 ratl, while among the people of Iraq, its weight is two ratl. However, the Messenger of Allah sallallahu alayhi wa sallam spent his life in Hijaz, i.e., Makkah and Madinah.
This region was the source of Islam and the center of revelation. Furthermore, the rulings regarding zakat, fitrah, and expiations were issued from here, so in legal rulings, the weight that was prevalent among the people of Makkah and Madinah will be considered authoritative.
The Messenger of Allah sallallahu alayhi wa sallam said:
“The measure is that of the people of Madinah, and the weight is that of the people of Makkah.”
(Sunan al-Nasa’i, Book of Zakat, Hadith: 2521)
In light of this hadith, we say that the weight of a Hijazi mudd is 1 1/3 ratl, because this was what was prevalent among the people of Hijaz. Accordingly, Abdullah ibn Ahmad says that his father, Imam Ahmad ibn Hanbal rahimahullah, weighed the mudd of the Messenger of Allah sallallahu alayhi wa sallam with wheat, and it was one ratl and a third, i.e., 1 1/3 ratl.
(Muhalla Ibn Hazm 5/245)
The importance of the Prophetic mudd can be gauged from the fact that Bishr ibn Umar says: I said to Imam Malik:
“Give me the mudd of the Messenger of Allah sallallahu alayhi wa sallam.”
He sent for the mudd through a young man.
The young man brought the mudd and gave it to me.
I showed that mudd to Imam Malik rahimahullah and asked, “Is this the Prophetic mudd?” He replied:
“Yes, this is the Prophetic mudd.
I myself did not witness the era of the Messenger of Allah sallallahu alayhi wa sallam, but we determine the Prophetic mudd by this mudd.”
I said:
“Should ‘ushr, charity, and expiations be paid according to this mudd?” He replied:
“Yes, we, the people of Madinah, pay according to this.”
I asked again:
“If someone wants to pay the sadaqat al-fitr and the expiation of an oath with this larger mudd, will it be valid?” Imam Malik replied:
“Absolutely not, he should pay with this mudd.
After that, whatever he wants to give as voluntary charity, he may do so.”
(Sunan al-Daraqutni: 2/151)
From the above clarifications, it is evident that the Hijazi mudd was equal to 1 1/3 ratl.
One ratl is six chhatank, three tola, and nine masha; when a third of a ratl is added to this, the weight of the mudd becomes exactly nine chhatank.
The decimal weight of this Hijazi mudd is 524.880 grams.
Our position is also supported by the mudd that Maulana Ahmadullah (may Allah have mercy on him) brought from Madinah, which had an official certificate; its measure was also nine chhatank. Similarly, a certain person brought a mudd to Maulana Abdul Jabbar (may Allah have mercy on him), and its measure was the same.

٭ Sa’:
It is narrated from Abdullah ibn Umar radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam prescribed one sa’ as the amount for sadaqat al-fitr, which was to be given from dates or barley.
This was obligatory upon every Muslim:
whether free or slave, male or female.
(Sahih al-Bukhari, Book of Zakat, Hadith: 1504)
Among Muslims, several types of sa’ were in use, the details of which are as follows:
٭ Hijazi Sa’:
This is also called the Prophetic sa’, because the Messenger of Allah sallallahu alayhi wa sallam used to give sadaqat al-fitr and other such things according to this sa’.
This sa’ was prevalent in Makkah, Madinah, and their surroundings.
At that time, everyone would pay sadaqat al-fitr and expiations according to this measure.
Its measure was 3 1/3 ratl, the details of which will follow.

٭ Iraqi Sa’:
This is also called the Baghdadi sa’, because it was prevalent in the lands of Iraq, i.e., Kufa and Baghdad, etc.
Since it was popularized by Hajjaj ibn Yusuf, it is also called the Hajjaji sa’.
Its measure was 8 ratl.
This sa’ was one-third larger than the Hijazi sa’.

٭ Sa’ of Umar ibn Abd al-Aziz:
During the era of Umar ibn Abd al-Aziz rahimahullah, the Prophetic sa’ was increased again and made prevalent.
Its mudd was four ratl, and its sa’ was sixteen ratl.
Its details are mentioned in the benefits of Hadith: 6712.

٭ Hashimi Sa’:
Then a time came when some people did not even maintain the above measure of the sa’, but doubled it further, which became known as the Hashimi sa’.
In this, the mudd was eight ratl, and the sa’ was thirty-two ratl.
(Hidayah, Chapter on Sadaqat al-Fitr)
Although the measures of sa’ and mudd have changed in different eras, legally, only that mudd and sa’ will be valid and authoritative which was in use during the blessed era of the Messenger of Allah sallallahu alayhi wa sallam.
The noble Companions radi Allahu anhum also did not give any importance to any other mudd or sa’.
All the noble Companions radi Allahu anhum would fulfill the legal rulings according to the Prophetic sa’ and mudd, as is mentioned in the practice of Abdullah ibn Umar radi Allahu anhu in Hadith: 6713. Also, Imam Abu Dawud rahimahullah says: I heard Imam Ahmad ibn Hanbal rahimahullah say:
“The sa’ of Ibn Abi Dhi’b was 3 1/3 ratl.
I asked him about the eight ratl sa’, and he replied that the eight ratl sa’ is not established. He also used to say that whoever gave 3 1/3 ratl as charity has fully discharged his obligation of sadaqat al-fitr.”
(Sunan Abi Dawud, Book of Purification, Hadith: 238)
Imam Tirmidhi rahimahullah writes that the sa’ of the Messenger of Allah sallallahu alayhi wa sallam was 3 1/3 ratl, while among the people of Kufa, the sa’ was eight ratl.
(Jami’ al-Tirmidhi, Book of Zakat, Hadith: 627)
Sayyidah A’ishah radi Allahu anha says that she and the Messenger of Allah sallallahu alayhi wa sallam would perform ritual bath (ghusl) from a single vessel called a faraq.
(Sahih al-Bukhari, Book of Ghusl, Hadith: 250)
Commenting on this hadith, Hafiz Ibn Hajar rahimahullah says:
“A faraq is three sa’.
The evidence is the narration of Ibn Hibban in which Sayyidah A’ishah radi Allahu anha says that we used to use water in six qisṭs. He then writes that the linguists agree that a qisṭ is half a sa’, and there is also no disagreement that a faraq contains sixteen ratl. Therefore, one sa’ is correctly established as 3 1/3 ratl.”
(Fath al-Bari: 1/442)

٭ Weight of the Hijazi Sa’:
Among us, there is a difference regarding the determination of the Hijazi sa’ in Indian weights.
Generally, three positions are famous:
٭ Two seer, four chhatank.
٭ Two seer, ten chhatank, three tola, and four masha.
٭ Two and a half seer.
In our view, the first position is more plausible, correct, and reliable, and we will explain it.
It should be clear that the determination of mudd and sa’ is based on the dirham and dinar.
The weights of both have also been stated by the great Imams and hadith scholars rahimahumullah since ancient times, so we determine the weight of mudd and sa’ from the weights of dirham and dinar.

٭ First Method: By Mithqal (Dinar):
According to the explicit statements of the hadith scholars, one ratl is ninety mithqal, and the Hijazi sa’ is 3 1/3 ratl. Therefore, when ninety is multiplied by 3 1/3, the weight of the Hijazi sa’ is 480 mithqal.
It is also established that one mithqal is approximately 4 1/2 masha.
When 480 mithqal is multiplied by 4 1/2 masha, the weight of the Hijazi sa’ is two thousand one hundred and sixty (2160) masha.
Since twelve masha make one tola, 2160/12 = 180 tola.
Five tola make one chhatank.
Accordingly, the total is thirty-six (36) chhatank, which is equal to two seer, four chhatank for the Hijazi sa’.

٭ Second Method: By Dirham:
According to previous research, one ratl is 1284/7 dirham, so the Hijazi sa’ = 3 1/3 × 1284/7 = 4800/7 dirham.
One dirham weighs three masha and 11/5 rati.
One masha is eight rati = 8 × 11/5 = 126/5 rati per dirham. Accordingly, 4800/7 dirham equals two thousand one hundred and sixty (2160) masha.
When these masha are converted into tola, chhatank, and seer, the weight of the Hijazi sa’ is again two seer, four chhatank.

٭ Third Method: By Mudd:
One sa’ is four mudd, and the Hijazi mudd is 1 1/3 ratl.
There are 1284/7 dirham in a ratl, so one mudd is 1 1/3 × 1284/7 = 1571/7 dirham.
Since one Hijazi sa’ contains four mudd, the Hijazi sa’ is 4 × 1571/7 = 6855/7 dirham.
As before, one dirham weighs 126/5 rati, so 6855/7 dirham equals two thousand one hundred and sixty masha.
When these are converted into tola, chhatank, and seer, the weight is again two seer, four chhatank, as previously mentioned.

In short, according to the three methods previously mentioned for converting the Hijazi sa’ into Indian weights, its weight is 180 tola, which equals 36 chhatank, and then its weight is two seer, four chhatank.
When this weight is converted into decimal weights, it becomes two kilograms and one hundred grams (2100 grams).

At this point, we consider it necessary to clarify that mudd and sa’ are measures of volume, not weight.
During the time of the Messenger of Allah sallallahu alayhi wa sallam, measures of weight also existed, but he sallallahu alayhi wa sallam chose volume measures for giving sadaqat al-fitr and expiation of oaths, so it is better to revive this Sunnah.
Moreover, the weight of mudd and sa’ can vary with different commodities, so preference should be given to volume measures rather than weight.

Hadith Commentary:
1.
At present, there are two measures for weighing and measuring:
➊ Sa‘ (ṣā‘) of Hijaz.
➋ Sa‘ (ṣā‘) of Kufa.

The Sa‘ of Hijaz contains 5.33 ratl, while one ratl is equivalent to ninety mithqal.
According to this calculation, one Sa‘ of Hijaz equals 480 mithqal.
One mithqal is 4.5 masha.
Thus, 480 mithqal amounts to two thousand one hundred and sixty (2160) masha.
Since one tola is twelve masha, by dividing by twelve, the weight of one Sa‘ of Hijaz becomes one hundred and eighty (180) tola.

(2)
According to the modern metric system, three tola equal thirty-five grams.
Based on this calculation, the weight of one hundred and eighty tola is two thousand one hundred (2100) grams, that is, the weight of the Sa‘ of Hijaz is two kilograms and one hundred grams.
We will present a complete research on this in Kitab Kafarat al-Ayman, Chapter 5, where Imam Bukhari rahimahullah has mentioned three ahadith to establish the superiority of the Sa‘ of Hijaz.
Wallahu al-musta‘an.

Takhrij al-Hadith:
[وأخرجه البخاري 2130، و مسلم 1368، من حديث مالك به]

Jurisprudential Explanation:
➊ Sa’ (صاع): A measure for grain, which according to the people of Hijaz equals 4 mudd (4 pounds), that is, the weight of one thousand one hundred and twenty dirhams. And according to the people of Iraq, it equals 8 ratl or two seer, fourteen chhatank, and four tola. [القاموس الوحيد ص951]
In the Shariah, the sa’ of the people of Iraq is not considered at all; only the sa’ of the people of Makkah and Madinah, who are the people of Hijaz, is considered.

➋ Mudd (مد): According to the people of Hijaz, this is one ratl and one third of a ratl. [القاموس الوحيد ص1532]

➌ Makkah and Madinah have superiority over all other cities.

➍ In one narration, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam supplicated for blessings for Sham and Yemen several times. On the third or fourth time, people said: «یا رسول اللہ ! وفي عراقنا» “O Messenger of Allah! (Pray for blessings) for our Iraq as well.” He sallallahu alayhi wa sallam said: “There will be earthquakes and tribulations there, and there the horn of Satan will emerge.” [المعجم الكبير للطبراني 12/384 ح13422]
It is thus understood that the land of Iraq (to the east of Madinah) is the abode of tribulations and misguided sects, and this is the Najd about which the Messenger of Allah sallallahu alayhi wa sallam prophesied. Therefore, there is no question of presenting Iraqi measures in comparison to the measures of Makkah and Madinah. For further details, see: [ح : 293]

➎ The meaning of such narrations is by no means that all the people of Iraq are wrong or corrupt; rather, there have been and are many good and eminent people in Iraq. In these narrations, the condemnation is intended for the majority in general circumstances.