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سنن ترمذي
Tirmidhi
كتاب الزكاة عن رسول الله صلى الله عليه وسلمThe Book on Zakat
باب مَا جَاءَ أَنَّ فِي الْمَالِ حَقًّا سِوَى الزَّكَاةِChapter: What Has Been Related About: There Is A Duty On Wealthy Aside From Zakat
Hadith 659
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ مَدُّوَيْهِ، حَدَّثَنَا الْأَسْوَدُ بْنُ عَامِرٍ، عَنْ شَرِيكٍ، عَنْ أَبِي حَمْزَةَ، عَنْ الشَّعْبِيِّ، عَنْ فَاطِمَةَ بِنْتِ قَيْسٍ، قَالَتْ : سَأَلْتُ أَوْ سُئِلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الزَّكَاةِ ، فَقَالَ : " إِنَّ فِي الْمَالِ لَحَقًّا سِوَى الزَّكَاةِ " ، ثُمَّ تَلَا هَذِهِ الْآيَةَ الَّتِي فِي الْبَقَرَةِ لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ سورة البقرة آية 177 الْآيَةَ .
´Fatimah bint Qais narrated that :` she asked -or, the Prophet was asked - about Zakat, and he said: "Indeed there is a duty on wealthy aside from Zakat." Then he recited this Ayah which is in Al-Baqarah: 'It is not Al-Birr (piety, righteousness) that you turn your faces.' (Al-Baqarah 2:177)
Related hadith on this topic
Brief Explanation
1؎ : Apparently, this hadith is in contradiction to «ليس في المال حق سوى الزكاة», but reconciliation is provided in this way: zakat is the right of Allah, while the other obligatory rights in wealth pertain to the rights of the servants (people).
2؎ : The complete verse is as follows: «ليس البر أن تولوا وجوهكم قبل المشرق والمغرب ولكن البر من آمن بالله واليوم الآخر والملآئكة والكتاب والنبيين وآتى المال على حبه ذوي القربى واليتامى والمساكين وابن السبيل والسآئلين وفي الرقاب وأقام الصلاة وآتى الزكاة والموفون بعهدهم إذا عاهدوا والصابرين في البأساء والضراء وحين البأس أولئك الذين صدقوا وأولئك هم المتقون» (al-Baqarah: 177) “Righteousness is not that you turn your faces towards the east or the west, but truly righteous is he who believes in Allah, the Last Day, the angels, the Book of Allah, and the prophets; who, out of love for wealth, gives it to relatives, orphans, the needy, the traveler, and those who ask, and for freeing slaves; who establishes prayer and gives zakat; those who fulfill their promises when they make them, and who are patient in poverty, hardship, and during battle—these are the ones who are truthful, and these are the God-fearing.” The reasoning from this verse is as follows: Allah, the Exalted, mentioned giving wealth in the aforementioned causes in the verse, and then after that mentioned establishing prayer and giving zakat, from which it is understood that there are rights in wealth besides zakat as well.
2؎ : The complete verse is as follows: «ليس البر أن تولوا وجوهكم قبل المشرق والمغرب ولكن البر من آمن بالله واليوم الآخر والملآئكة والكتاب والنبيين وآتى المال على حبه ذوي القربى واليتامى والمساكين وابن السبيل والسآئلين وفي الرقاب وأقام الصلاة وآتى الزكاة والموفون بعهدهم إذا عاهدوا والصابرين في البأساء والضراء وحين البأس أولئك الذين صدقوا وأولئك هم المتقون» (al-Baqarah: 177) “Righteousness is not that you turn your faces towards the east or the west, but truly righteous is he who believes in Allah, the Last Day, the angels, the Book of Allah, and the prophets; who, out of love for wealth, gives it to relatives, orphans, the needy, the traveler, and those who ask, and for freeing slaves; who establishes prayer and gives zakat; those who fulfill their promises when they make them, and who are patient in poverty, hardship, and during battle—these are the ones who are truthful, and these are the God-fearing.” The reasoning from this verse is as follows: Allah, the Exalted, mentioned giving wealth in the aforementioned causes in the verse, and then after that mentioned establishing prayer and giving zakat, from which it is understood that there are rights in wealth besides zakat as well.
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Commentary:
1:
Apparently, this hadith ((لَيْسَ فِي الْمَالِ حَقٌّ سِوَى الزَّكَاةِ)) is in contradiction to it.
The reconciliation is given in this way: Zakat is the right of Allah, and the other obligatory rights in wealth besides zakat pertain to the rights of the servants (of Allah).
2:
The complete verse is as follows:
﴿لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ﴾ (al-Baqarah: 177)
(All righteousness is not in turning your faces towards the east and the west, but truly righteous is he who believes in Allah, the Last Day, the angels, the Book, and the Prophets, and who, despite loving wealth, gives it to relatives, orphans, the needy, the traveler, and those who ask, and for freeing slaves; who establishes prayer and gives zakat; those who fulfill their promises when they make them; and those who are patient in poverty, hardship, and during battle—these are the ones who are truthful, and these are the God-fearing.)
The reasoning from the verse is as follows: Allah, the Exalted, mentioned giving wealth to the aforementioned categories in the verse, and then after that mentioned establishing prayer and giving zakat. From this, it is understood that there are rights in wealth besides zakat as well.
Note:
(In the chain of narration, Sharik al-Qadi is a weak narrator in terms of memory,
Abu Hamzah Maymun is also weak,
and in Ibn Majah, instead of Aswad ibn ‘Amir, there is Yahya ibn Adam, but his narration is contrary to the other students of Sharik,
from both chains this narration is weak.)
1:
Apparently, this hadith ((لَيْسَ فِي الْمَالِ حَقٌّ سِوَى الزَّكَاةِ)) is in contradiction to it.
The reconciliation is given in this way: Zakat is the right of Allah, and the other obligatory rights in wealth besides zakat pertain to the rights of the servants (of Allah).
2:
The complete verse is as follows:
﴿لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ﴾ (al-Baqarah: 177)
(All righteousness is not in turning your faces towards the east and the west, but truly righteous is he who believes in Allah, the Last Day, the angels, the Book, and the Prophets, and who, despite loving wealth, gives it to relatives, orphans, the needy, the traveler, and those who ask, and for freeing slaves; who establishes prayer and gives zakat; those who fulfill their promises when they make them; and those who are patient in poverty, hardship, and during battle—these are the ones who are truthful, and these are the God-fearing.)
The reasoning from the verse is as follows: Allah, the Exalted, mentioned giving wealth to the aforementioned categories in the verse, and then after that mentioned establishing prayer and giving zakat. From this, it is understood that there are rights in wealth besides zakat as well.
Note:
(In the chain of narration, Sharik al-Qadi is a weak narrator in terms of memory,
Abu Hamzah Maymun is also weak,
and in Ibn Majah, instead of Aswad ibn ‘Amir, there is Yahya ibn Adam, but his narration is contrary to the other students of Sharik,
from both chains this narration is weak.)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 659
Shaykh Dr. Abdur Rahman Freywai
1:
"The phrase 'its chain is not like that' is among the expressions of criticism (jarh).
It pertains to the first level of the gradations of criticism,
which is the lightest level.
The hadith of such a narrator is considered reliable, that is, it is worthy of strengthening, and additional narrations can be sought for it."
"The phrase 'its chain is not like that' is among the expressions of criticism (jarh).
It pertains to the first level of the gradations of criticism,
which is the lightest level.
The hadith of such a narrator is considered reliable, that is, it is worthy of strengthening, and additional narrations can be sought for it."
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 660
