سنن نسائي
Nasai
كتاب الزكاةThe Book of Zakah
بَابُ : الصَّدَقَةِ عَلَى الأَقَارِبِChapter: Giving Charity To Relatives
Hadith 2584
اُردوEn
أَخْبَرَنَا بِشْرُ بْنُ خَالِدٍ ، قَالَ : حَدَّثَنَا غُنْدَرٌ ، عَنْ شُعْبَةَ ، عَنْ سُلَيْمَانَ ، عَنْ أَبِي وَائِلٍ ، عَنْ عَمْرِو بْنِ الْحَارِثِ ، عَنْ زَيْنَبَ امْرَأَةِ عَبْدِ اللَّهِ ، قَالَتْ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِلنِّسَاءِ : " تَصَدَّقْنَ وَلَوْ مِنْ حُلِيِّكُنَّ " ، قَالَتْ : وَكَانَ عَبْدُ اللَّهِ خَفِيفَ ذَاتِ الْيَدِ فَقَالَتْ لَهُ : أَيَسَعُنِي أَنْ أَضَعَ صَدَقَتِي فِيكَ وَفِي بَنِي أَخٍ لِي يَتَامَى ، فَقَالَ عَبْدُ اللَّهِ : سَلِي عَنْ ذَلِكَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَتْ : فَأَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَإِذَا عَلَى بَابِهِ امْرَأَةٌ مِنَ الْأَنْصَارِ يُقَالُ لَهَا زَيْنَبُ تَسْأَلُ عَمَّا أَسْأَلُ عَنْهُ ، فَخَرَجَ إِلَيْنَا بِلَالٌ فَقُلْنَا لَهُ : انْطَلِقْ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَلْهُ عَنْ ذَلِكَ وَلَا تُخْبِرْهُ مَنْ نَحْنُ ، فَانْطَلَقَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ : " مَنْ هُمَا ؟ " , قَالَ : زَيْنَبُ , قَالَ : " أَيُّ الزَّيَانِبِ ؟ " , قَالَ : " زَيْنَبُ امْرَأَةُ عَبْدِ اللَّهِ ، وَزَيْنَبُ الْأَنْصَارِيَّةُ , قَالَ : " نَعَمْ لَهُمَا أَجْرَانِ ، أَجْرُ الْقَرَابَةِ ، وَأَجْرُ الصَّدَقَةِ " .
´It was narrated that Zainab, the wife of 'Abdullah, said:` "The Messenger of Allah said to women: 'Give charity, even from women: 'Give charity, even from your jewelry. 'Abdullah was not a wealthy man and she said to him: 'Can I spend my charity on you and on my brother's children who are orphans? 'Abdullah said: 'Ask the Messenger of Allah about that.' She said: So I went to the Messenger of Allah, and at his door I found a woman from among the Ansar who was also called Zainab, and she was asking about the same matter as I was. Bilal came out to us and we said to him: Go to the Messenger of Allah and ask him about that, but do not tell him who we are. He went to the Messenger of Allah and he said:' Who are they?' He said: Zainab.' He said: 'Which Zainab?" He said: 'Zainab Al-Ansariyyah.' Abdullah and Zainab Al-Ansariyyah.' He said: 'Yes, they will have two rewards, the reward for upholding the ties of kinship and the reward dfor giving charity."'
Related hadith on this topic
Explanation & Benefits
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
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
