zakaah -- in the light of quran and sunnah p.j

8/8/2019 Zakaah -- In the Light of Quran and Sunnah P.J

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ZAKAAHZAKAAHIn the light of Quran and SunnahIn the light of Quran and Sunnah

Author: Maulavi: P. Zainul Abidheen Ulavi (PJ)President,

Tamil Nadu Thowheed Jamaath (TNTJ)

Translated By: Brother: A. Mohammed Ghani


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Zakaah: In the light of Quran and SunnahZakaah: In the light of Quran and Sunnah

Preface of the Publisher

The issue of whether to payZakaah for the goods (or wealth) for whichZakaah has previously been

paid is going on for several years.

Thowheed Jamaath affirms that Zakaah is not due on goods (or wealth) for which Zakaah has

previously been paid. But, due to lack of presenting written evidence in front of people, it paved way for

some to preach (?) this in wrong sense.

Some criticize that we totally neglect paying Zakaah. And some others preach that we insist people

to payZakaah only once during their lifetime.

Hence, what is the stand on paying Zakaah for goods for which Zakaah has previously been paid?

And what is the stand of Thowheed Jamaath?

Since a long time, people requested us to present in written form, our stand on the evidences and

arguments of people who insist in payingZakaah for goods (or wealth) for which Zakaah has previously

been paid.

We publish this book as a means of satisfying their request.

This book is not intended to explain the obligation -Zakaah entirely. Rather, it only focuses in detail,

a single issue: Should Zakaah be paid for goods (or wealth) for which Zakaah has previously been

paid?

We request the readers not to be biased and be impartial to understand the truth.

We also extend our sincere thanks to P. Zainul Abidheen (a. PJ), S.S.U. Saifullah Haja, M.S.Sulaiman, S. Kaleel Rasool, P. Anwer Basha, P.M. Muhammad Ali Rahmani, S.A. Basheer Ahamed

Umari, Yousuf Faizi, S. Rahmathullah, Fakir Muhammad Althafi, A. Syed Ibrahim, M.M. Saifullah and

S.M. Abbas.

Nabeela Publication

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Preface of English Translator

Since English is a universal language, understood by majority of the population, I decided to translate

Thowheed articles (originally published by Thowheed Jamaath in Tamil), Alhamdhulillah! Insha Allah,

this would also serve as a shield against the fake criticism of people in contrary belief.

The main intention behind such effort is to spread the message of Islam in its purest form, Insha

Allah.

Most importantly the concept of following only Quran and Hadhees itself is corrupted by people

insisting to follow Salafs (Predecessors). And such corruption is extremely dangerous.

As per strong Islamic belief, Wahi or the Divine Guidance from Allah Subahana thala itself is self

sufficient and complete. Hence, selecting such third way is clear Bidah and would mean as if Allahs

divine guidance has flaws. This is as a result of comparing Word of Allah to Human words. As a Muslim,

we are bound not to compare Allahs word with that of Human words. Of course, only Allah knows the

best!

(A. Mohammed Ghani)

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Index

1.0 IntroductionShouldZakaah be paid for Wealth on whichZakaah has previously been paid?....................06

1.1Zakaah is only intended for purifying Wealth 111.1.1 What is the Apprehension involved?.............................................................................. 131.1.2 Impurity of People or Wealth?..................................................................................... 141.1.3 Will it purify People?................................................................................................... 141.1.4 Why isZakaah Obligatory for Inherited Assert?...................................................... 15

2.0 Unacceptable Evidences 162.1 Orphans Wealth 172.1.1 Misconception 172.1.2 Grade of the Narrations.. 17

2.1.2.1 Narration-1.. 172.1.2.1.1 Scandals pertaining to Al-Muthannaa Ibn as-Sabaah.. 182.1.2.2 Narration-2.. 192.1.2.2.1 Scandals pertaining to Mindhal.... 192.1.2.2.2 Scandals pertaining to Ubayd Ibn Ishaaq.. 192.1.2.3 Narration-3.. 202.1.2.4 Narration-4.. 212.1.3 Hadhees doesnt imply Yearly .. 222.1.4 Injustice to Orphan 222.2 Narration citingZakaah paid in advance.. 232.2.1 Grade of the Narrations.. 242.2.1.1 Narration-1.. 242.2.1.2 Narration-2.. 252.2.1.3 Narration-3... 252.2.1.4 Narration-4... 252.2.1.5 Narration-5... 262.2.1.6 Narration-6... 262.2.1.7 Narration-7... 272.2.2 Contrary to the Authentic Narration... 282.2.3 CanZakaah be collected in advance? ... 292.3Zakaah not obliged until a year passes on it.. 30

2.3.1 Every Year... 322.3.1.1 Narration of Al-Bayhaqee 322.3.1.2 Narration of Thabarani. 332.3.1.3 Narration of Abu Dawud.. 34

2.3.1.4 Narration of Abu Dawud also has two deficiencies. 342.4 Abu Bakr (May Allah be pleased with Him)s Rule... 352.5Zakaah for Cattle 37

3.0 COMPANIONS- Should one follow their Guidance? 383.1 Hajj-at-Tamattu' 413.2 Bathing (Ghusl) 42

3.3 Rubbing hands and feet with dust (Tayammum) .. 433.4 Plague... 43 3.5 Asking Permission 44

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3.6 Death of Apostle of Allah. 44 3.7 Three Divorces - Muttalaq 45

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1.0 IntroductionShouldZakaah be paid for Wealth on whichZakaah has previously been paid?

Majority of the Islamic Scholars proclaim thatZakaah is required annually on all accumulated wealthabove the nisaab on which a year has passed.

For instance, if a Muslim has a wealth of about Rs. 100,000, he is obliged to pay 2.5% of it asZakaah. In the Consecutive year, 2.5% of the remaining 97500 is directed. This is the practice of Majorityof the Scholars.

In this affair, we differ.

If one owns Rs. 100, 000; Rs.25, 00 of this should be paid as Zakaah. After this, Zakaah is not

obligatory on this wealth (for which Zakaah is previously paid). Zakaah should be paid only for theexcess amount obtained apart from this sum of money.

For example, if one acquires another sum of Rs. 100,000 (apart wealth on which Zakaah haspreviously been paid), it is sufficient ifZakaah is paid on the additional sum acquired, for which it isobligatory. Our decision is that Zakaah is not required for wealth on which Zakaah has previously been

paid.

Similarly only 2.5 Souverign (2.5%) of the Zakaah is obligatory for 100 Souverign of Gold. Anadditional acquirement of 50 Souverign would mandateZakaah of 1.25 Souverign (2.5% of 50 Souverignand not of 147.5 Souverign). Zakaah is not applicable for 97.5 Souverign for which Zakaah is already

been paid.

Awaiting the completion of one year to mandate Zakaah is not required. 2.5% Zakaah is obligatoryon the leftover wealth (excluding monthly expenses), if one obtains Rs. 100,000 every month.

Zakaah becomes obligatory on possession of minimum 11 Souverigns of Gold or its equivalent; thethreshold forZakaah becoming mandatory.

(Few Scholars emphasize that 624 Grams of Silver or its equivalent is the threshold forZakaahbecoming obligatory. We are in the process of analyzing this.)

Similarly, if one earns daily, he should give Zakaah on the leftovers of the day. If ones income ismonthly, it should be done at the end of the month and similarly for yearly income.

What is the motive of this Decision?

There are few Hadhees statingZakaahbe paid for wealth on whichZakaah has previously been paid.There are also few Hadhees indicatingZakaah every year for whichZakaah has previously been paid.

It would be a fair decision, if these Narrations are Authentic. But, all these Narrations are Un-Authenticated. They are either fabricated or are Daeef.

The detail discussion includes these Narrations and defines the aspect in which they are Daeef. Thereare evidences for:

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The state in whichZakaah is Obligatory. How much to be given out. Whom all it should be given.

But, there are no acceptable proofs for payingZakaah for goods for whichZakaah is previously paid.When there is no acceptable Evidence, how do we interpret the Obligation ofZakaah?

In General, if some Duties are ordained without time-bound, it refers to do once.

Everything from Spiritual Worship to Worldly Trade is interpreted in similar manner, which is theright way of interpreting too. In case of Salah, there is direct command to pray 5 times daily. Hence weunderstand that performing Salah, 5 times a day, day after day is obligatory.

If in Quran or Sunnah, it is only commanded to perform Salah and when there are no indications onthe frequency, it would not be interpreted as 5 times a day; neither would it be interpreted as once inmonth nor year. At the same time if this kind of interpretation is made, would give rise to questions

something like based on which proof was this inferred?

In case of Fasting (Sawm), there are obvious commands to fast throughout the month of Ramadhan.Ramadhan being the name of a specific month and which iterates again and again year after year;simplifies our decision making that fasting is to be performed every year, year after year.

But in case if in Quran and Sunnah it is commanded only to fast without specifying day or month,how will this be inferred?

It will be inferred as only Once in lifetime. There would be no contrary questions for this inference.

Unlike this, if it is concluded to fast Weekly or Monthly or one month in a year, or one week in ayear, obvious questions on the time limit set would arise; which would leave us unvoiced.

Hajj can be considered as a relevant example:

The Book of Pilgrimage (Kitab Al-Hajj)

Muslim:: Book 7 : Hadith 3095

Abu Huraira (Allah be pleased with him) reported: Allah's Messenger (May peace be upon him)addressed us and said: O people, Allah has made Hajj obligatory for you; so perform Hajj. Thereupon a

person said: Messenger of Allah, (is it to be performed) every year? He (the Holy Prophet) kept quiet, andhe repeated (these words) thrice, whereupon Allah's Messenger (May peace be upon him) said: If I wereto say" Yes," it would become obligatory (for you to perform it every year) and you would not be able todo it. Then he said:Leave me with what I have left to you, for those who were before you were destroyedbecause of excessive questioning, and their opposition to their apostles. So when I command you to do

anything, do it as much as it lies in your power and when I forbid you to do anything, then abandon it.

When, Allahs Apostle (Peace Be Upon Him) specified the obligation of Hajj, a Companionquestioned him is it every year? thereupon Allahs Apostle, expressed Anger: explained that once inlifetime.

The Companion questioned this because Hajj month iterates year after year, and people gather everyyear. Even then,Allahs Apostle (Peace Be Upon Him) clarified that it should not be inferred like that.

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We understand that if something is commanded without setting Time Limit, it should be performedonly once.

Suppose A is commanded to give Rs. 1000 to B. Both of them, A and B would understand to giveit only once

With respect to the command cited above, if B asks A for Rs.1000 every year, will A give?Definitely he wont.

Command onZakaah is also on the same ground.

People in contrary principle frequently questions us to show Proof for givingZakaah only once.

If the meaning of a word is evident, is it intellectual to ask for evidence? They hesitate to understandthis.

Assume that A tells B that I will give you Rs. 1000 and as per that A gives Rs 1000 as well. B comesback again next year and asks A Rs 1000, thereupon A say that I have given. What would A consider B ifhe questions something like you never refuted giving every year and what is the evidence?

A would question back Didnt you understand the Generic statement and not specifying every yearis the proof?

CommandingZakaah on Wealth is a Generic Statement: should it be given:

Every second?

Every minute? Every hour?

Every day?

Every week?

Every month?

Once in two months?

Once in three months?

Once in six months?

Every year?

Once in 5 years?

This gives rise to Thousands of meanings/interpretations. Whoever concludes it as Every year fromthese Thousands of interpretations should present proofs in support of this claim.

Quoting without setting any Time limit itself is sufficient evidence for us.

Another illustration can be cited to prove that when time limit is not set, it refers to only once.

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Distribution of WaterBukhari :: Book 3 :: Volume 40 :: Hadith 545

Narrated Abu Huraira:

Allahs Apostle (Peace Be Upon Him) said, "No bloodmoney will be charged if somebody dies in amine or in a well or is killed by an animal; and if somebody finds a treasure in his land he has to giveone-fifth of it to the Government."

Will it be interpreted as Person, hunted treasure should pay 20% year after year? or once?

Virtues and Merits of the Prophet (pbuh) and his CompanionsBukhari :: Book 4 :: Volume 56 :: Hadith 713

Narrated Ibn Abbas:

The delegates of 'Abd-ul-Qais came to Allahs Apostle (Peace Be Upon Him) and said, "O Allah'sApostle! We are from the tribe of Rabi'a and the infidels of Mudar tribe stand between us and you, so thatwe cannot come to you except in the Sacred Months. Therefore we would like you to give us someinstructions which we may follow and convey to our people staying behind us." The Prophet said, "I orderyou to observe four things and forbid you (to do) four things: (I order you) to believe in Allah testifyingthat None has the right to be worshipped except Allah; to offer the prayer perfectly; to pay the Zakaah;and to give one-fifth of the war booty to Allah. And I forbid you to use Ad-Dubba, Al-Hantam, An-Naqirand Al-Muzaffat." (These are names of utensils in which alcoholic drinks were served.)

Good Manners and Form (Al-Adab)Bukhari :: Book 8 :: Volume 73 :: Hadith 195

Narrated Ibn 'Abbas:

When the delegation of 'Abdul Qais came to the Prophet, he said, "Welcome, O the delegation whohave come! Neither will you have disgrace, nor will you regret." They said, "O Allah's Apostle! We are agroup from the tribe of Ar-Rabi'a, and between you and us there is the tribe of Mudar and we cannotcome to you except in the sacred months. So please order us to do something good (religious deeds) sothat we may enter Paradise by doing that, and also that we may order our people who are behind us(whom we have left behind at home) to follow it." He said, "Four and four:" offer prayers perfectly, pay

the Zakaah, (obligatory charity), fast the month of Ramadan, and give one-fifth of the war booty (inAllah's cause), and do not drink in (containers called) Ad-Duba,' Al-Hantam, An-Naqir and Al-Muzaffat."

Accepting Information Given by a Truthful PersonBukhari :: Book 9 :: Volume 91 :: Hadith 371

Narrated Ibn Abbas:

When the delegate of 'Abd Al-Qais came to Allah's Apostle, he said, "Who are the delegate?" Theysaid, "The delegate are from the tribe of Rabi'a." The Prophet said, "Welcome, O the delegate, andwelcome! O people! Neither you will have any disgrace nor will you regret." They said, "O Allah'sApostle! Between you and us there are the infidels of the tribe of Mudar, so please order us to do

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something good (religious deeds) that by acting on them we may enter Paradise, and that we may inform(our people) whom we have left behind, about it." They also asked (the Prophet) about drinks. He forbadethem from four things and ordered them to do four things. He ordered them to believe in Allah, and askedthem, "Do you know what is meant by belief in Allah?" They said, "Allah and His Apostle know best."He said, ''To testify that none has the right to be worshipped except Allah, the One, Who has no partnerswith Him, and that Muhammad is Allah's Apostle; and to offer prayers perfectly and to payZakaah." (the

narrator thinks that fasting in Ramadan is included), "and to give one-fifth of the war booty (to the state)."Then he forbade four (drinking utensils): Ad-Duba', Al-Hantam, Al-Mazaffat and An-Naqir, or probably,Al-Muqaiyar. And then the Prophet said, "Remember all these things by heart and preach it to thosewhom you have left behind."

Oneness, Uniqueness of Allah (Tawheed)Bukhari:: Book 9:: Volume 93 :: Hadith 645

Narrated Ibn 'Abbas:

The delegates of 'Abdul Qais came toAllahs Apostle (Peace Be Upon Him) and said, "The pagans ofthe tribe of Mudar intervene between you and us therefore we cannot come to you except in the Holymonths. So please order us to do something good (Religious deeds) by which we may enter Paradise (byacting on them) and we may inform our people whom we have left behind to observe it." The Prophetsaid, "I order you to do four things and forbid you from four things: I order you to believe in Allah. Doyou know what is meant by belief in Allah? It is to testify that none has the right to be worshipped exceptAllah, to offer prayers perfectly, to give Zakaah, and to give Al-Khumus (one-fifth of the war booty) (in

Allah's Cause). And I forbid you four things, (i.e., Do not drink alcoholic drinks) Ad-Dubba, An-Naqir,(pitched water skins), Az-Zuruf, Al-Muzaffat and Al--Hantam (names of utensils used for the preparationof alcoholic drinks)." (See Hadith No. 50, Vol. 1)

Does this imply to give 20% of war booty year after year? Or 20% of booty acquired while facinganother war?

Hence, if one fails to prove that Paying Zakaah is obligatory year after year, it would by default beproved thatZakaah is obligatory only once on a Wealth.

This is the important proof we place front.

To strengthen this claim, we also provide some supporting information.

People in contrary belief; deviate from the topic by not answering our fundamental claims and by

answering (?)Few questions raised in our supporting information.

Even for an instance, if it is assumed (?) that they prove our supporting information wrong, they stillcannot establish their decision unless they answer our primary claims.

Hence, they should answer the supporting evidences, and most importantly, should undoubtedlyproveZakaah is obligatory on Goods for whichZakaah has previously been paid.

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1.1Zakaah is only intended for purifying Wealth

In Islam, the intention of Paying Zakaah is clearly specified. This intention further strengthens ourclaim.

Zakaah (Kitab Al-Zakaah)Dawud:: Book 9: Hadith 1660

Narrated Abdullah Ibn Abbas:

When this verse was revealed: "And those who hoard gold and silver," the Muslims were grievedabout it. Umar said: I shall dispel your care. He, therefore, went and said: Prophet of Allah, yourCompanions were grieved by this verse. The Apostle of Allah (Peace Be Upon Him) said: Allah has made

Zakaah obligatory simply to purify your remaining property, and He made inheritances obligatory thatthey might come to those who survive you. Umar then said: Allah is most great. He then said to him: Letme inform you about the best a man hoards; it is a virtuous woman who pleases him when he looks at her,obeys him when he gives her a command, and guards his interests when he is away from her.

This observation ofAllahs Apostle (Peace Be Upon Him) that Zakaah is not obligatory but forpurifying the excess wealth therefore remain; as a strong proof in support of our decision.

People in contrary principle published a book that none of the Authentic Narrations remain in supportof Zakaah intended only for Purifying wealth

But, the above cited Narration falsifies their claim.

If the intention ofZakaah is only to purify wealth, it becomes obvious that there is no need to payZakaah for the wealth for whichZakaah has been previously paid.

After finding this Hadhees in support of our decision, people in contrary principle tries to reject thisby claiming that the narrator chain of this Hadhees is broken.

The Narrator chain is as follows:

1. Author Abu Dawud.

2. Utman bin Abeeshiba.

3. Yahya.

4. Yaqla.

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5. Kylon.

6. Jaffer bin Iyas.

7. Mujahid.

8. Ibn Abbas (May Allah be pleased with them).

9. Umar (May Allah be pleased with them).

10. Allahs Apostle.

In this row, the Narrators report from the predecessors.

It is said in this list that Kylon (5) reports from Jaffer bin Iyas (6). They claim that since both of themhave never met, this is Munkadhi and should be rejected.

For such claim, they should point out the reason. Instead, they show Imam Albanis claim asevidence.

When denial with no reason of Great Scholars, well versed in Science of Hadhees like Ibnu Hajar,Thahabi, Ibnu Mayeen, Yahya bin Syed are not accepted, they claim this Narration as Broken with themisconception that research work of Nasirudheen Albani, who belongs to our Era, is free from error.

It is been observed that people follow blindly when Nasirudheen Albanis say is positive on aparticular matter. But, there are proofs that Albani have told an Authentic Narration Daeef, DaeefNarration Authentic, and which is not present in Narration as being present. Though Albani is an

Excellent Scholar, being a Human, he is also prone to errors. It is to be noted that there is no Scholar ofHadhees Science exclusive of these deficiencies.

The claim of Albani that this Hadhees is broken is based on this:

Jaffer Bin Iyas. Utman bin Kathan. Kylon.

This Hadhees is documented in Hakim with this Narrator chain.

In this Narration, Uthman exists between Jaffer and Kylon. Since he is missing in the narrationdocumented in Abu Dawud, Albani says that this Hadhees is Broken.

But, since Uthman bin Katthan existing in Narration of Hakim is Feeble, this Hadhees cannot beaccepted.

It is meaningless research to decide upon the existence of a person in a Daeef narration wouldfalsify an Authentic Narration if he is left out in the narrators chain of an authentic narration.

Actually, when asked if Kylon could have met Jaffer, the answer would be possible because

Kylons demise took place in Hijri 132 and that of Jaffer bin Iyas is Hijri 126.

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: )1:443 )

Thahdheebuth Thahdheeb 1/443

: ... 1:139


There is only 6 year gap between their demise. This is relatively much more sufficient period forthem to have met each other.

Moreover, Jaffer bin Iyas belongs to Basra and Kylon to Kufa. There is no surprise in people fromadjacent cities to have met.

We all agree that the Narrations documented in Saheeh Muslim is Authenticated. Imam Muslim, inhis preface quotes that when both the narrators are Reliable, and when both have existed in same Era, andwhen conditions prevailed for both of them to have met; it is sufficient for us to assume that one of themhave perceived from the other. Imam Muslim have documented the Narrations in Saheeh Muslim basedon this criterion. Scholars of Hadhees Science have also accepted this. Hence, Kylon hearing from Jaffercannot be rejected.

Neither there is a basis nor Proof for both of them not having met. This is a wrong decision of Albaniwhich is not accepted by anyone. They justify this stand of falsifying an Authentic Narration with aDaeef Narration.

Some more Narrations strengthens thatZakaah is for purifying Wealth.

1.1.1 What is the Apprehension involved?

Bukhari Chapter: 4

Narrated Khalid Bin Aslam

We went outside with Abdullah Bin Umar (May Allah be pleased with them), then a Villager asked toclarify the verse whoever hoards gold and silver from spending in Allahs Cause Ibn Umar (May

Allah be pleased with them) replied whoever hoards them from paying Zakaah will be losers. And that"this warning was applicable before legislation of Zakaah. When Zakaah was made a duty, Allah made it

serve as purification of money."The proof that even Companions believed that the Narration of AbuDawud where-in it states thatZakaah is to purify Wealth further strengthens the above cited Hadhees.

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When we say this, some pretend not to have understood and raise a concern as to how the statementsof Companions be taken as Islamic Evidence. They deviate by not understanding the difference betweenshowing something as evidence and showing something to strengthen a claim.

We didnt show Companions statements as Evidence. We quote the Allahs Apostles observationNarrated in Abu Dawud as Evidence and highlight Ibn Umars statement as additional-supportive

evidence. But, we are ignorant over the apprehension involved in People considering Companionsguidance as third Evidence neglecting this third evidence.

1.1.2 Impurity of People or Wealth?

We are aware thatZakaah is forbidden for the Family members of Allahs Apostle.

While Forbidding Zakaah for himself and his family members, Allahs Apostle (Peace Be UponHim) explained the reason behind, documented in Saheeh Muslim:

He mentioned it as Impurities. Some use this Hadhees to claim thatZakaah will purify only Peopleand not Wealth. But, a deep insight would turn this against their claim.

Peoples impurity doesnt mean the residue from their body. Allahs Apostle (Peace Be Upon Him)cited the phrase Peoples Impurities because when Wealth (for whichZakaah has previously been paid)is Pure, then the expelled wealth (as Zakaah) becomes impure and hence is referring to Impurities ofHuman race. This further strengthens that intention ofZakaah is to purify goods.

The Book ofZakaah (Kitab Al-Zakaah)Muslim :: Book 5 : Hadith 2348

Rabi'a b. Harith b. 'Abd al-Muttalib and Abbas b. 'Abd al-Muttalib said to Abd al-Muttalib b. Rabi'aand Fadl b. Ibn Abbas: Go to the Messenger of Allah (may peace be upon him), and the rest of the Hadithis the same (but with this addition):" 'Ali spread his cloak and then lay down on it and said: I am thefather of Hasan, and I am the chief. By Allah, I would not move from my place till your sons come backto you with the reply to that for which you sent them to the Messenger of Allah (may peace be upon him).And he then also said: Verily these sadaqat are the impurities of people, and they are not permissible forMuhammad (Peace Be Upon Him), and for the family of Muhammad. And he also said: The Messengerof Allah (may peace be upon him) also said to me: Call Mahmiya b. Jaz', and he was person from BanuAsad. and the Messenger of Allah (may peace be upon him) had appointed him as a collector of khums.

1.1.3 Will it purify People?

Others try to conceal the view that Zakaah purifies goods by quoting the Narrations conveying theview thatZakaah purifies people.

Surah: 9.At-Taubah Verse: 103

Take, [O, Muhammad], from their wealth a charity by which you purify them and cause themincrease, and invoke [Allah's blessings] upon them. Indeed, your invocations are reassurance for them.And Allah is Hearing and Knowing.

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WhenZakaah purifies People, does it deduce not to purify wealth?

When you say Needle is used to Stitch new clothes, does it mean that it cannot be used to stitch tornclothes?

We say thatZakaah purifies People, and also purifies Goods.

1.1.4 Why is Zakaah Obligatory for Inherited Assert?

People raise a marvelous (?) question that whenZakaah is for purifying Goods, why does it becomeobligatory for the inherited property also?

We all are aware thatZakaah is forbidden, impure for Allahs Apostle.

One of the Companions got a thing, an impurity as Zakaah and gifted it to Allahs Apostle. AllahsApostle (Peace Be Upon Him) referred it as this is Charity for you, a gift for me

Obligatory Charity Tax (Zakaah)Bukhari :: Book 2 :: Volume 24 :: Hadith 570

Narrated Al-Aswad:

'Aisha intended to buy Barira (a slave-girl) in order to manumit her and her masters intended to putthe condition that her Al-wala would be for them. 'Aisha mentioned that to the Prophet who said to her,"Buy her, as the "Wala" is for the manumitted." Once some meat was presented to the Prophet and 'Aishasaid to him, "This (meat) was given in charity to Barira." He said, "It is an object of charity for Barirabut a gift for us."


Narrated Anas:

Some meat was presented to the Prophet (Peace Be Upon Him) and it had been given to Barira (thefreed slave-girl of Aisha) in charity. He said, "This meat is a thing of charity for Barira but it is a gift forus."

Obligatory Charity Tax (Zakaah)

Bukhari :: Book 2 :: Volume 24 :: Hadith 571

Narrated Um 'Atiyya Al-Ansariya :

The Prophet went to 'Aisha and asked her whether she had something (to eat). She replied that shehad nothing except the mutton (piece) which Nusaiba (Um 'Atiyya) had sent to us (Buraira) in charity."The Prophet said, "It has reached its place and now it is not a thing of charity but a gift for us."

GiftsBukhari :: Book 3 :: Volume 47 :: Hadith 752

Narrated 'Aisha:

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I intended to buy Buraira but her masters stipulated that her Wala should be for them. When theProphet was told about it, he said to me, "Buy and manumit her, as the Wala' is for the liberator." OnceBuraira was given some meat, and the Prophet asked, "What is this?" I said, "It has been given to Burairain charity."He said, "It is sadaqa for her but a gift for us."Buraira was given the option (to stay with herhusband or to part with him). AbdurRahman (a sub-narrator) wondered, "Was her husband a slave or afree man?" Shu'ba (another sub-narrator) said, "I asked 'Abdur-Rahman whether her husband was a slave

or a free man. He replied that he did not know whether he was a slave or a free man."

GiftsBukhari :: Book 3 :: Volume 47 :: Hadith 751

Narrated Anas bin Malik:

Some meat was brought to the Prophet and it was said that the meat had been given in charity toBuraira. He said, "It was Sadaqa for Buraira but a gift for us."

Laws of Inheritance (Al-Faraa'id)Bukhari :: Book 8 :: Volume 80 :: Hadith 743

Narrated 'Aisha:

I bought Barira (a female slave). The Prophet said (to me), "Buy her as the Wala' is for themanumitted." Once she was given a sheep (in charity). The Prophet said, "It (the sheep) is a charitable

gift for her (Barira) and a gift for us." Al-Hakam said, "Barira's husband was a free man." Ibn 'Abbassaid, 'When I saw him, he was a slave."

The impurity from one Person changed from the impure state when moved to the other; similarly

when one gets a Good from another, He should purify it for his account.

They might even askAllahs Apostle (Peace Be Upon Him) How impure good is purified?

Another thing is to be clarified here. We present this only as supporting information. Even ifZakaahdoesnt intend to purify goods, there will be no consequence to our fundamental argument.

Few others question whether Jisya is mentioned as yearly (iteratively year after year)? And why dowe take it as yearly.

This question is a result of ignorance over our Stance. IfAllahs Apostle (Peace Be Upon Him) never

mentioned yearly (iteratively year after year) for Jisya, we would have taken the similar stance (as that ofZakaah).

We wouldnt take up a decision based on the formerly determined fact.

2.0 Unacceptable Evidences

People in contrary principle lay forward few Evidences in support of their claim. These evidences areDaeef in nature.

Of those, few instances, apart from being Daeef , do not serve the purpose of supporting their claim.

Few other narrations, apart from being Daeef , devastate other fundamentals of Islam.

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Lets browse through all those Evidences one by one.

2.1 Orphans Wealth

: Sunan at-Tirmithhee 581

Amr Ibn Shuayb reported from Saeed Ibn al-Musayyab that [the second Righteous Caliph,]Umar Ibn al-Khattaab, said: Trade with the orphans wealth so thatZakaah will not consume it.

2.1.1 Misconception

They quote this Narration as their evidence. Let us focus on the Authenticity of this Narration and

state of their claim after understanding their view from this Narration.Allahs Apostle (Peace Be Upon Him) wouldnt have told that Zakaah would consume the wealth

for which Zakaah has been previously been paid ifZakaah is not obligatory on Goods (for whichZakaah has previously been paid) yearly. If 2.5%Zakaah is paid once, balance 97.5% would be leftover.But, ifZakaah is paid every year, Wealth would gradually degrade and hence Trade Orphans wealth to

prevent it from getting corrupted. Hence, they claim thatZakaah is to be repeatedly taken from the samewealth as long as it is above the nisab.

2.1.2 Grade of the Narration

2.1.2.1 Narration-1

Their claim becomes deficient in the very sight since the above cited Narration not Authentic.

Imam Sunan at-Tirmithhee, who documented this Hadhees, mentions in the foot of the Narration thatThere is gossip in the Narrators chain because Al-Muthannaa Ibn as-Sabaah is Feeble

The same Narration is documented in Sunan ad-Daarqutnee also.

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: 2:109

Sunan ad-Daarqutnee 2/109 No 1

In the above cited Hadhees, note the transmission via Musanna bin Sabbah.2.1.2.1.1 Scandals pertaining to Al-Muthannaa Ibn as-Sabaah

Scholars of Hadhees science have gossiped about him.

4/249

Ad-Duafaa al-Kabeer 4/249

Amr Bin Ali reported that Scholars of Hadhees science Yahya and Abdur Rahman never narrated viaMusanna bin Sabbah.

Imam Ahmed bin Hambal told that his Narrations are not right and that he modifies the narration.

Yahya reports that he doesnt narrate anything via him because he is mentally disturbed.

Yahya bin Maiyeen reported that though as a human he is good; in the field of Hadhees he is notprecise. He also added that his Hadhees can be documented, and that he is Feeble.

... ... ... ... ...

10/32


Imam Hafiz Ibn Hajar quotes that Imams Nasayee, Abu Soorah, Ali bin Al-Junaidh, Sunan ad-Daarqutnee, Ibn Hibban, Ibn Ammar, Haji, Abu Ahmed, Abu Hathim, Jawsajani, Sunan at-Tirmithhee,Ibn Saadh, Ibn Ammar, Hakim, Ukaili, Yahya Al Katthan, Yahya bin Syed and Yahya bin Mayeen havereferred him as Feeble in Sunan ad-Daarqutnee (10/32).

Since the Narrator Al-Muthannaa Ibn as-Sabaah is feeble, policies cannot be enforced with referenceto this narration.

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2.1.2.2 Narration-2

The same Hadhees is documented via a Narrator other than Al-Muthannaa Ibn as-Sabaah.

) (

: 2:110

Sunan ad-Daarqutnee 2/110-2

This is narrated via Ubayd Ibn Ishaaq and Mindhal, both of them are Feeble/Daeef.

... ... ... ...

10/264

Thahdheebuth Thahdheeb 10/2642.1.2.2.1 Scandals pertaining to Mindhal

Many Scholars including Ahmad Ibn Hambal, Yahya bin Mayeen, Ali bin Mathyani, Bukhari, AbuSurah, Nasayee, Ibn Adhi, Abu Hassan, Jawsajani, AbuAhmed, Hakim, Haji, Abdur Rahman binMahdhee, Ibn Kaanih, Sunan ad-Daarqutnee, Dhahavi cites him as Daeef . There are two contrary viewsof Ibn Mayeen that he is Daeef and that he is reliable. Though Muadh bin Muadh and Ajali have onlyrecommended to accept his Narration, people opposing this view have blamed him of Poor Memorywith respect to various valid references. Hence, only this view should be accepted.

Hence the above Hadhees connecting Mindhal cannot be used to regulate any policy.

2.1.2.2.2 Scandals pertaining to Ubayd Ibn Ishaaq

Another Narrator of the above cited Hadhees; Ubayd Ibn Ishaaq is also Daeef ,

... 5/347

Al Kaamil 5/347

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Imams like Bukhari and Yahya have told that his Hadhees are in the state of Munkar (to be rejected).His False Narrations have been explained in detail in the above cited Book.

Since the above cited Hadhees involves two Daeef Narrators, this cannot also be taken as Evidence.

: 1

:298

Tabaraanees Al-Mujam al-Awsat 1/298 -998

2.1.2.3 Narration-3

The Same Hadhees is documented by a different chain of narrators. Though Ubayd bin Ishaq isomitted, Mindhal bin Alis (whose reliability is already cited) is found in the Narrators chain.

: 2

:110


The above cited Hadhees is documented via Narrators other than these three.

...

2/246

Majrooheen 2/246

Though these three Narrators are absent in this Hadhees, the chain includes Muhammadh BinUbaidhullah (Al Asrami) who is also unreliable.

Though he is Truthful, his books are destroyed, had poor Memory. While narrating the Hadhees inhis Memory, He would narrate it incorrect. He has narrated many reject-able Hadhees. Ibn Mubarak,Yahya bin Al Katthan, Ibn Mahdhi, Yahya bin Mayeen have discarded him.

Hence this cannot be benchmarked to devise any stringent policy.

: 4:264


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2.1.2.4 Narration-4

This is also documented via some other narrators other than the four quoted above.

These narrations are also not Authentic. This chain includes Furradh bin Muhammadh and Umara binKasiyya. Both of whom are Daeef.

... 4/

432

Lisaan al-Meezaan 4/432

: 3:315

Ad-Duafaa Ukaili 3/315

In Lisanul Missan, it is pointed out that apart from being Feeble, he is also suspected to be Liar.

Umara Bin Kassiya

Another Narrator Umara bin Kassiya is also Daeef.

Sufayan have quoted that though he used to sit with him several times, I havent memorized anyHadhees from him. He also added that he hasnt seen any Appreciative comment about him.

Hence the Hadhees pertaining to Orphans wealth is Daeef with respect to various reasons and hencethis cannot be taken as a reference to devise any policy.

Apart from this, explanation of Umar (May Allah be pleased with them) is documented in variousbooks such as Sunan ad-Daarqutnee 2/110, Al-Bayhaqee 4/107 and 6/2, Musannad Shafi 1/204, Muwatha1/251, Musannab Abdur Razzak 4/69.

Since Muslims are bound to follow only Quran and Sunnah (Words, Deeds and Recommendations ofAllahs Apostle). As others dint receive any divine Guidance (Wahi), those cannot be used to deviseIslamic Policies.

In another narration of Al-Bayhaqee 4/107, though documented as AllahsApostles explanation and reported via precise Narrator, Imam Al-Bayhaqee himself stated that itsnarrator chain is broken.

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4107

Al-Bayhaqee 4/107

Hence, their first Evidence becomes void.2.1.3 Hadhees doesnt imply Yearly

Apart from this, if the Hadhees is assumed (?) to be Authentic, Their claim cannot be establishedwith reference to this Hadhees.

This Daeef Hadhees only states that Zakaah will consume Orphans wealth. But the wordyearly is actually not present. This is their self inclusion.

IfZakaah will consume Wealth, monthlyZakaah (?) will consume sooner than annual. Hence, if we

argue thatZakaah is monthly, they would remain unspoken.

Another could argue that it is weekly (?) as weekly Zakaah would consume it sooner. Yet anothercould argue that it could be daily (?).

It can also be inferred as 5 times a day (?) just like Salah. The claim that Zakaah is Yearly is alsoincluded in the Hadhees just like all these claims.

This is presented only as an argument and as additional information. The fundamental is that theHadhees is Unauthentic.

This is reiterated several times in this article because people in contrary principle discard thefundamental and give lengthy denial (?) for those arguments which are used as examples and supportiveinformation.

They are obliged to prove that the above Cited Hadhees is not Unauthentic.

2.1.4 Injustice to Orphan

We explored the Un-Authenticity of the Hadhees and the absence of the phrase Yearly. Apart fromthis its Guidance is also not in harmony with the Islam.

A person is referred to as Orphan only until his youth. As per their agreed Islamic Consent, none of

the agreement would be valid until the person attains his youth.Orphans consent is required if his/her wealth (assert) is to be used in trade.

And do not approach the property of an orphan, except in the way that is best, until he reachesmaturity. And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be]

questioned.Surah: 17.Al-Isra'. Verse: 34

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Since the Orphan is not in the state of decision making, the Guardian has no rights in using his Assertin trade.

Due to this reason the Hadhees further Weakens. Again, this is supportive information. We also

remind that people in contrary principle need not deviate by addressing (?) only this supportive claim anddiscard the fundamental.

Trade comprise of profit as well as Loss.

As per their argument, Orphans wealth would be consumed by Zakaah after several years. But, itwould be consumed in a month or even in a day. Moreover, as per their argument, if wealth shrinks untilnisab, at least this wealth would be left for the Orphan. But, if trade is bankrupt, nothing might stay

behind.

This Unauthentic Hadhees claims that Allahs Apostle (Peace Be Upon Him) meant that Zakaah

would consume the Wealth.

But, as per their argument, there is no chance for the wealth to be totally consumed ifZakaah is paidonce in a year. For instance, assume that a Guardian has to take care of a one year old Orphan. Theguardian should maintain only until he attains youth which could be approximately 15 years. Assuming2.5% of the Wealth for calculation:

IfZakaah is paid on Rs. 100,000, Rs.2500 would be paid in the first year, Rs. 2437.80 in the secondyear and so on. At the end of 15 years, the maximumZakaah paid would be Rs. 31,598. Rs. 68,402 wouldstill stay behind. As per this, wealth would not disintegrate or be consumed by Zakaah as stated in theUnauthentic Hadhees.

SinceAllahs Apostle (Peace Be Upon Him) wouldnt have given such meaningless statement, hencefurther weakens the Hadhees.

This is again supportive information. The fundamental is that the Hadhees is Unauthentic. Answer isobliged only for the Authenticity of the Hadhees.

Moreover this would pave way for doing injustice to Orphans wealth.

Affirming that Allahs Apostle (Peace Be Upon Him) wouldnt have left room for Guardians tofabricate that Wealth of the Orphan is lost in Trade, further weakens the Hadhees.

2.2 Narration citing Zakaah paid in advance

People iterating that Zakaah is obligatory on Wealth for which Zakaah has been previously paid,point to yet another narration to support their claim.

Ibn Abbaas said: Allaahs Messenger ( ) sent Umar to collect Zakaah. When he came toal-Abbaas requesting theZakaah of his wealth, al-Abbaas spoke to him in a rough manner. He left andreturned to the Prophet ( ) and informed him. Allaahs Messenger ( ) said, Indeed al-Abbaas has

paid the Zakaahof his wealth for this year and the year to come.28

Similar Narrations are documented in some Hadhees books.

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Based on this, people insist to pay Zakaah for Wealth for whichZakaah has been previously paid.Their claim is that Allahs Apostle (Peace Be Upon Him) collected Zakaah in advance because it isobligatory every year on same wealth.

Lets explore the Authenticity of this Narration and even if assumed to be Authentic, lets analyze ifthere is room for their claim.

This Narration also cannot be considered as Evidence.

2.2.1 Grade of Narrations

2.2.1.1 Narration-1

2124 Sunan ad-Daarqutnee 2/124 - 6

The narrators chain includes Hasan Bin Umaar who is Daeef .

... ...

...

2/263


Hasan Bin Umaar narrated 70 narrations using Hakams name.

Shufa reports that of those narrations, none are baseless. (This narration is also reported via Hakam).Shufa further told Jareer Bin Haasim not to report narrations via Hasan Bin Umaar who is a Liar. AhmadIbn Hambal suggested to discard his narrations and added that his Narrations are fabricated and henceshould not be documented. Ibn Mayeem also quoted the same view. Scholars including Abdullah BinAlMathyani, AbuHaatham, Muslim, Nasayee and Sunan ad-Daarqutnee recommended discarding his

Narrations.

Hence this Narration, reported via a Narrator; who is doubted a Liar cannot be referred to decideupon payingZakaah every year.

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2.2.1.2 Narration-2

...

: 4:111

Al-Bayhaqee 4/111

Hassan Bin Umaar and Muhammad Bin Ubaidhullah AlAsrami are connected to this similarnarration. The facts for his Weakness are already provided.

Hence, this is Weaker than the previous narration.

2.2.1.3 Narration-3

Apart from these, there is yet another Narration.

2124

Sunan ad-Daarqutnee 2/124

2.2.1.4 Narration-4

( 2124


Note the presence of Muhammadh Bin Ubaidhullah AlAsrami in the sequence.

Facts for his Weakness are already provided. Hence no policy could be devised with reference to thisnarration.

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2.2.1.5 Narration-5

The same narration is also documented via a different chain also.

1299

At-Tabaraanees al-Awsat,1/299

1072

At-Tabaraanees Kabeer 10/72

Muhammad bin Dhakwan is connected to both these narrations.

4/65

Ad-Duafaa al-Kabeer 4/65

Imam Bukhari told that his Narrations are to be rejected.

Hence this also cannot be taken as Evidence.

2.2.1.6 Narration-6

4111

Al-Bayhaqee 4/111

The narration is also reported via yet another path. It is said that Abul Bukthari reports via Ali (MayAllah be pleased with them). Though the narrators are reliable, Abul Bukthari have not met Ali (MayAllah be pleased with them) and reported. Imam Al-Bayhaqee himself specifies this in the end. Sincethere is no link between Ali (May Allah be pleased with them) and Abul Bukthari, this is alsoUnauthentic.

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Imam Al-Bayhaqee adds that there is an Authentic Narration implying analogous message. ThisAuthentic Narration is documented in Bukhari and Muslim but it has been previously explained that itdoesnt imply the similar message.

2.2.1.7 Narration-7

There is yet another narration documented in Sunan ad-Daarqutnee.

2125


The narrator Chain is linked to Ismael Makki who is Daeef.

Apart from this, is also documented in Bassar and Abuyala where in Hassan Bin Umaar; is linked tothe narrators chain which makes the narration Daeef.

4-9:4:303

Bassar 4/303

Muhammad Bin Thakwan is linked to another narration in Bassara; who is again a Daeef.

: 2:12

AbuYala 2/12

Hassan Bin Umaar is linked to another narration of Bassar. Hassan Bin Umaar is undoubtedly provedDaeef.

Some more narrations are documented in books like Ahmed, Hakim, Ibn Maaja and Abu Dawud. Inthese Narrations Suhail contrasts himself because he quotes this Narration as told by Ali (May Allah be

pleased with them) sometimes and a Non-Companion Hassan Bin Muslim sometimes. Scholars Sunan ad-Daarqutnee and Ahmed researched this and stated that the actual narration is via Non-Companion. Thatis, they reject his claim of being narrated by Companion. This detail is documented in the book At-Talkees.

Narration of Allahs Apostle apart from Companions is to be rejected.

Since these Narrations are not Authentic, policies cannot be formulated with reference to this.

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2.2.2 Contrary to the Authentic Narration

These Narrations apart from either being broken or Daeef with respect to Narrators chain are in thestate of Fabricated Narrations since it is in contrary to this Authentic Narration.

The Book ofZakaah (Kitab Al-Zakaah)

Muslim :: Book 5 : Hadith 2148

Abu Huraira reported that the Messenger of Allah (Peace be upon him) sent Umar for (collecting)Sadaqa (Zakaah), and it was said that Ibn Jamil, Khalid b. Walid and 'Abbas the uncle of the Messengerof Allah (Peace be upon him), refused (to pay it). Upon this the Messenger of Allah (Peace be upon him)said: Ibn Jamil is taking revenge but for this that he was destitute and Allah made him rich. As regardsKhalid, you are unjust to Khalid, for be reserved his armours and weapons for the sake of Allah, and asfor 'Abbas,I shall be responsible for it and an equal amount along with it. And he again said: 'Umar, bearthis in mind, the uncle of a person is like his father.

In the narration of Bukhari it is reported that Allahs Apostle (Peace Be Upon Him) told: Zakaah iscompulsory on him and he should pay it double


Narrated Abu Huraira

Allahs Apostle (Peace Be Upon Him) ordered (a person) to collectZakaah, and that person returnedand told him that Ibn Jamil, Khalid bin Al-Walid, and Abbas bin 'Abdul Muttalib had refused to give

Zakaah." The Prophet said, "What made Ibn Jamil refuse to giveZakaah though he was a poor man, and

was made wealthy by Allah and His Apostle? But you are unfair in asking Zakaah from Khalid as he iskeeping his armor for Allah's Cause (for Jihad). As for Abbas bin 'Abdul Muttalib, he is the uncle ofAllahs Apostle (Peace Be Upon Him) andZakaah is compulsory on him and he should pay it double."

There are no deficiencies in these Narrations. If the cruxes of these narrations are noted significantly,we would infer that Allahs Apostle (Peace Be Upon Him)did not collect two years Zakaah instead, hecollected it along with an equal amount with it.

On observing this Narration casually, even a Lehman would infer that Allahs Apostle (Peace BeUpon Him) collected twice the sum ofZakaah from those who refused to payZakaah. For instance, if onerefuses to pay Rs. 10, a collection of Rs. 20 refers to be a punishment for not paying. This is simply

comprehensible.

It would be relevant to remind the remarks made in this regard in Father Ul Bari: The elucidation ofBukhari.

: 3:333

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The reason forAllahs Apostle (Peace Be Upon Him) collecting double the Zakaah from him is toequate it with his Status and that there should be no blame on him. This refers to the collection ofZakaahand a part equal to it as supplementary. (Fathe ul Bari 3/333).

Ibn Hajar have enlightened that Zakaah collected equal to twice the actual is not for two years but insupplementary.

Abbas (May Allah be pleased with them) refusal is similar in narrations of Bukhari and Muslim. Andthis is Authentic.

It is contrary in other Books and which is Unauthentic. Moreover, since it contradicts these AuthenticNarrations, the narration is degraded into the fabricated state.

2.2.3 Can Zakaah be collected in advance?

Since the Narration wherein Zakaah was collected in advance from Abbas (May Allah be pleasedwith them) is Unauthentic, the claim based on this becomes invalid.

Moreover this Narration is further weakened with various reasons.

If for an instance, we assume that Zakaah is obligatory on the Wealth for which Zakaah haspreviously been paid, collectingZakaah in advance is not practical.

Zakaah is not counted with respect to head counts. Instead, it is counted across the value of onesAssert.

As per their claim, the current years Zakaah can be collected because it is feasible to calculate hiscurrent years Asserts.

But, will it be possible to calculate the next years Assert?

As per their claim,Zakaah is obligatory only on completion of one year. Wont it be unfair ifZakaahis collected before the completion of the next year?

If one owns Rs. 500,000 this year, will it be possible to collect the same amount as Zakaah for Rs.500,000 in the next year? If this amount drains before next year, wont the Zakaah collected for Rs.500,000 be unfair?

Or if he departs before the year end, as per their claim, Zakaah is not obligatory for that year. If thisis the case, how couldZakaah collected in advance is justified?

Will these people; (who argue based on this Daeef Narration) agree if someone is willing to payZakaah for the next 10 years? If in these 10 years, the Wealth multiplies, or disintegrates or even if theperson departs, how will they pay for the injustice?

This thought further emphasizes thatZakaah collected for 2 years in advance is a fabricated narration

They are bound to prove these narrations as Authentic and rather not try to shred axioms over thesupporting information. They are also bound to explain the state of the narrations in Bukhari and Muslim.

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2.3 Zakaah not obliged until a year passes on it

People insisting to payZakaah for the goods for whichZakaah has been previously been paid, quotethe following narration to support their claim.

Whoever acquires wealth has no Zakaah to pay on it until a year passes on it . This narration isdocumented in at-Tirmithee as reported by Allahs Apostle; which is claimed as their supportingevidence.

This is narrated via Abdur Rahman Bin Syed Bin Assam who is classified as unreliable by ImamTirmithee. He further adds that many Scholars including Hambal and Ali Bin Mathyani have classifiedhim as unreliable.

4/95

2/90

Further, similar narrations are documented in Ibn Maaja, Al-Bayhaqee 4/95 and Sunan ad-Daarqutnee 2/90.

Harisa Bin Muhammad is linked in the narrators chain. Imam Al-Bayhaqee remarks that his

narrations are unreliable.

Since this Narration is also inauthentic, the claim based on this is no more valid.

2/91

Further, similar narration is documented in Sunan ad-Daarqutnee 2/91. Hassan Bin Siyah is linked tothe narrators chain. He is also unreliable.

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Apart from this, it is also documented in Abu Dawud 4/95 and Al-Bayhaqee 4/137. NaseerudheenAlbani certifies this as authentic based on the reliability of its narrators. Shaykh al-Albaanee failed to noteanother deficiency in this.

Hence, we are bound to explain this in detail. The narrators chain is as follows.

1. Ali (May Allah be pleased with them).

2. Haris Al Awar Aasim Bin Lamura.

3. Abu Is'haq.

4. Suhair.

5. Abdullah Bin Muhammad.

That is, Abdullah Bin Muhammad quotes that he hears from Suhair.

Suhair quotes that Abu Is'haq narrated him.

Abu Ishaq reports that Aasim and Haris narrated him.

Both, Aasim and Haris quotes that Ali (May Allah be pleased with them) narrated them.

Though Haris is a great liar, another narrator Aasim Bin Lamura is reliable. Thus, the chain ofnarrators is perfect with reference to this and hence Shaykh al-Albaanee remarks it as Authentic.

But, It is not mentioned in this narration if Ali (May Allah be pleased with them) told himself or was

it quoted by Allahs Apostle?

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Suhair quotes that he assumed that Ali (May Allah be pleased with them) would have reported fromAllahs Apostle. This phrase is in the beginning of this narration.

Suhair; who has not met Ali (May Allah be pleased with them) quotes that Ali (May Allah be pleasedwith them) would have reported Allahs Apostles message based on his hypothesis.

It should not be assumed based on hypothesis that Allahs Apostle (Peace Be Upon Him)quoted this.Had this been told by Allahs Apostle, Ali (May Allah be pleased with them) should have mentioned thisclearly.

But, since Suhair hypothetically quotes, it cannot be considered as Allahs Apostles Narration.

Hence, though the narrators are reliable, this is the self view of Ali (May Allah be pleased with them).Hence none of the decisions can be made with reference to this.

2.3.1 Every Year

People insisting Zakaah on wealth even ifZakaah has been previously paid indicate one morenarration in support.

Abdullaah Ibn Muaawiyah al-Ghaadiree quoted Allaahs Messenger ( ) as saying, He whoperforms three things will have the taste of faith: One who worships Allah alone; one believes that there

is no god but Allah; and one who pays Zakaahevery year on his property

Sunan Abu Dawud, vol. 2, p. 413, no. 1577

Similar narration is quoted in Al-Bayhaqee 4/95, At-Tabaraanee and Sakeer.

They refer them as most-authentic. But all the three narrations are in authentic.

2.3.1.1 Narration of Al-Bayhaqee

( ) ( ) )

(

: 4:95

Al-Bayhaqee 4/95

Ishaq Bin Ibrahim is linked to the narrators chain.

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238

- 1/189 Thahdheebuth Thahdheeb 1/189

Though Ibn Mayeen appreciates him, Imam Nasayee remarks him as unreliable narrator. MuhammadBin Awan quotes undoubtedly that he is a Liar.

Though some certify Ishac bin Ibrahim as Reliable, since there are clear indications that he is a Liar,based on actual criteria specified in Science of Hadhees (in which it is axiomed that criticism wouldoverwhelm appreciation), he is to be assumed as unreliable.

Amr Bin Haris is also linked to this narration

-8/13


Facts about him are unknown. Imam Thabahi quotes that his honesty is not justified.

Anonymity over his Honesty further weakens the authenticity of this narration.

2.3.1.2 Narration of Thabarani

: 1:334

The narration documented by At-Tabaraanee in his book Sakeer is also in authentic.

Abudhaki Abdul Hameed Bin Ibrahim is linked to this narrators chain.

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6/8

Abu Haatham remarked him as blind and aged. And that he was with poor memory and added that heis not reliable and cannot be taken into account. (Refer Al-Jarah Waddhathil Part 6, Page no: 8)

Some scholars quote that this is the most authentic of the three narrations. But Scholars of HadheesScience have remarked Abudhaki Abdul Hameed as unreliable.

Hence, people quoting this Narration to justify their stand, should answer the criticism on thenarrators and establish their facts.

We have clarified with appropriate reason that these narrations are inauthentic. There is no change inour decision until this is unauthentic.

2.3.1.3 Narration of Abu Dawud

2.3.1.4 Narration of Abu Dawud also has two deficiencies

Imam Munthiri has cited it as Broken with respect to narrators chain. Abu Dawud did not reveal theperson from whom he heard. He further says that he comprehended from Abdullah Bin Salamis bookfrom Amr Bin Harriss family.

Abu Dawud quotes that he did not read the book from Abdullah Bin Saalim but comprehended fromAmr Bin Harriss family.

Whom does family refers to? And, what about their reliability? There is no indication if they wouldshow some ones book as Abdullah Bin Salamis.

Family would refer to Mother, Father, Brothers, Wife or Children. Since the reliability and identity

(of who the family member was) is unrevealed, this is inauthentic.

Further, in order to refer Amr Bin Haris family, it is already discussed that even Amr bin Harrissreliability remains unjustified.

Abu Dawuds statement that reading from the book -which the family members of an unreliableperson possessed itself is clear enough for its in authenticity.

Apart from this, Abdullaah Ibn Muaawiyah al-Ghaadiree is reported as narrating from AllahsApostle.

Though he is remarked as Companion in some books, his criterion is not matching the onebenchmarked for Companions of Prophet.

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If he is to be assumed as Companion of Allahs Apostle, it should be commonly known. But, thereare no details about him apart from his name appearing in this Narration.

He should have used reported stating I heard from Allahs Apostle but in this narration he statedAllahs Apostle (Peace Be Upon Him)told. He is not proven to be a Companion even based on this

benchmark.

Otherwise, at least one Companion or Tabiyee should have certified him as Companion. No onecertified him as well

This acid test of determining one as Companion is mentioned in Thatreeb 2/672.

It is still a mystery why he is referred to as Companion in some books though he did not pass thisacid test.

They establish their claim with these inauthentic narrations.

People insisting Zakaah for the wealth for whichZakaah has been previously paid failed to presentany evidence.

When everything is void, they try to quote irrelevant narrations and justify their stand with theirhypothesis.

2.4 Abu Bakr (May Allah be pleased with them)s Rule

During the rule of Abu Bakr (May Allah be pleased with them), when some refused to pay Zakaah,he stated I would fight with them even if they with-hold a she kid



Abu Bakr said, "By Allah! If they (pay me the Zakaah and) with-hold even a she-kid which they usedto pay during the life-time of Allah's Apostle, I will fight with them for it."

Dealing with ApostatesBukhari :: Book 9 :: Volume 84 :: Hadith 59


When the Prophet died and Abu Bakr became his successor and some of the Arabs reverted todisbelief, 'Umar said, "O Abu Bakr! How can you fight these people although Allahs Apostle (Peace BeUpon Him)said, 'I have been ordered to fight the people till they say: 'None has the right to be worshipped

but Allah, 'and whoever said, 'None has the right to be worshipped but Allah', Allah will save his propertyand his life from me, unless (he does something for which he receives legal punishment) justly, and hisaccount will be with Allah?' "Abu Bakr said, "By Allah! I will fight whoever differentiates between

prayers andZakaah as Zakaah is the right to be taken from property (according to Allah's Orders). ByAllah! If they refused to pay me even a kid they used to pay to Allah's Apostle, I would fight with them forwithholding it."'Umar said, "By Allah: It was nothing, but I noticed that Allah opened Abu Bakr's chesttowards the decision to fight, therefore I realized that his decision was right."

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Holding Fast to the Qur'an and SunnahBukhari :: Book 9 :: Volume 92 :: Hadith 388


When Allahs Apostle (Peace Be Upon Him)died and Abu Bakr was elected as a Caliph after him,some of the Arabs reverted to disbelief, 'Umar said to Abu Bakr, "How dare you fight the people while

Allahs Apostle (Peace Be Upon Him)said, I have been ordered to fight the people till they say 'None hasthe right to be worshipped but Allah' And whoever says: None has the right to be worshipped but Allah.'waves his wealth and his life from me unless he deserves a legal punishment lusty, and his account will

be with Allah! Abu Bakr said, "By Allah, I will fight him who discriminates between Zakaah and prayers,for Zakaah is the Compulsory right to be taken from the wealth By Allah, if they refuse to give me even atying rope which they use to give to Allah's Apostle, I would fight them for withholding it." 'Umar said,'By Allah, It was nothing, except I saw that Allah had opened the chest of Abu Bakr to the fight, and Icame to know for certain that was the truth."

Funerals (Al-Janaa'iz)Bukhari :: Book 2 :: Volume 23 :: Hadith 483


When Allahs Apostle (Peace Be Upon Him)died and Abu Bakr became the caliph some Arabsrenegade (reverted to disbelief) (Abu Bakr decided to declare war against them), 'Umar, said to Abu Bakr,"How can you fight with these people although Allahs Apostle (Peace Be Upon Him)said, 'I have beenordered (by Allah) to fight the people till they say: "None has the right to be worshipped but Allah, and

whoever said it then he will save his life and property from me except on trespassing the law (rights andconditions for which he will be punished justly), and his accounts will be with Allah.' " Abu Bakr said,"By Allah! I will fight those who differentiate between the prayer and the Zakaah as Zakaah is thecompulsory right to be taken from the property (according to Allah's orders) By Allah! If they refuse to

pay me even a she-kid which they used to pay at the time of Allahs Apostle (Peace Be Upon Him). I

would fight with them for withholding it"Then 'Umar said, "By Allah, it was nothing, but Allah openedAbu Bakr's chest towards the decision (to fight) and I came to know that his decision was right."

This narration is also quoted to justify their stand. Though this is an authentic narration, this does notserve the purpose.

The phrase they used to pay during the life-time of Allah's Apostle implies continuous payment.They argue that If it was given only once, would Abu Bakr (May Allah be pleased with them) havementioned used to pay.

This indicates the peak of their ignorance.

It is true that people used to pay continuously. Only if Zakaah is insisted as once for a Person, itwould not be continuous.

As per our claim, ifZakaah is decided as once for a thing, it could also be paid continuously.

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IfZakaah is paid for a goat today, it could multiply and Zakaah could be paid for multiplied goatscould further multiply. This would necessitate payment ofZakaah again. Even ifZakaah is paid once,when wealth multiplies, it would lead to the payment ofZakaah continuously.

Further, if their argument is viewed, they deny only our view and do not establish their stand becausecontinuous could not only refer to yearly, it could be monthly as well or even as weekly or daily.

Hence, they are bound to clarify how they themselves inserted yearly into the explanation of thisNarration.

2.5 Zakaah for Cattle

After deciding upon an issue without proper grounds, they present Narrations irrelevant to thecontext to justify their stand.

In the similar category, they curve another narration pertaining to Cattles as per their wish.

If one owns 40 to 120 Goats, its Zakaah is 1 Goat. And if he has 121 to 200 Goats, then 2 isobligatory. And similarly 3 for the range 201 to 300 and likewise for every 100 goats more than 300, 1

becomes obligatory.

They use the narrations with this context as their evidence.

Lets first see how they use this to establish their claim.

They impose couple of questions with reference to the narration.

Q1: If one owns 40 Goats and for which one Goat is paid as Zakaah. After some days if he acquiresanother 40 Goats, then as per our claim, are we supposed to give 1 more goat as Zakaah for this 40. And

wont it be in contrary to the axiom of 1 goat per 120?

Q2: If we say that it is not required for the next 40, then as per our claim only the first 40 is purifiedand how could the second slot be purified?

This is as a result of ignorance over our statement.

If one gives Zakaah when holding 40 goats, Zakaah is not just for 40 goats it is for 120 goats andhence he is not obliged to payZakaah for 120 goats.

When only 1 Goat is paid as Zakaah, it doesnt cross the limit of 1 for 120. Similarly ifZakaah ispaid upto 120 goats, the additional 40 goats also become pure. This is our answer.

Moreover, it is also quoted in the Narration as one per every 100. They also curve this and fit theirjustification.

They also ask if one has 300 goats and 3 goats are paid for that and that if he acquires 100 more,what should he do? The Narration is made realistic if 1 goat is given for the additional 100 goats.

There is no room of evidence for their claim. Our prime question is How do they establish theirclaim of paying yearly, year after year from this Narration?

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We quoted the intention of Zakaah to purify wealth as only supportive information. But the peoplebound to justify their stand forget that there is no room of evidence in this narration for their claim.

It is to be noted that instead of People justifying their stand (of paying Zakaah on the same wealthyearly for whichZakaah has been previously paid) only try to deny to our supporting information.

We discussed with relevant evidences that there are no authentic narrations insisting the obligation ofZakaah on the same wealth yearly for whichZakaah has previously been paid.

Unable to deny this, people in contrary principle argue that though there are no evidences inNarrations of Allahs Apostles, point to some statements and practice of Companions ( or of LeadingScholars of the Salaf) for payingZakaah on the Wealth yearly for whichZakaah is previously been paid.

3.0 COMPANIONS- Should one follow their Guidance?

The elementary belief of a Muslim is to follow only Wahi. Even the self analysis of Rasool SAW

need not be considered as Dheen. People change this fundamental testimony of Islam by insisting tofollow Companions views.

Affirming Honey as Haram and refuting Crossbreed-Date cultivation without Wahi are fewexamples.

When Prophet SAW himself clearly disengaged his words and deeds between Wahi and non-Wahi, itsurprises when few people dispute that it is obligatory in Islam to follow Companions views.

Follow, [O mankind], what has been revealed to you from your Lord and do not follow other thanHim any allies. Little do you remember!

Surah: 7.Al-A'raf: Verse: 3

We said, "Go down from it, all of you. And when guidance comes to you from Me, whoever followsMy guidance - there will be no fear concerning them, nor will they grieve.

Surah: 2.Al-Baqarah: Verse: 38

Follow, [O Muhammad], what has been revealed to you from your Lord - there is no deity except

Him - and turn away from those who associate others with Allah.Surah: 6.Al-An'am: Verse: 106

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The only statement of the [true] believers when they are called to Allah and His Messenger to judgebetween them is that they say, "We hear and we obey." And those are the successful.

Surah: 24.An-Nur: Verse: 51.

Say, "Obey Allah and obey the Messenger; but if you turn away - then upon him is only that [duty]with which he has been charged, and upon you is that with which you have been charged. And if youobey him, you will be [rightly] guided. And there is not upon the Messenger except the [responsibilityfor] clear notification."

Surah: 24.An-Nur: Verse: 54

Say, [O Muhammad], "If you should love Allah, then follow me, [so] Allah will love you and forgiveyou your sins. And Allah is Forgiving and Merciful."

Surah: 3.Al-Imran: Verse: 31

And obey Allah and His Messenger, and do not dispute and [thus] lose courage and [then] your

strength would depart; and be patient. Indeed, Allah is with the patient.Surah:8.Al-Anfal : Verse : 46

And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, foryou will be separated from His way. This has He instructed you that you may become righteous.Surah: 6.Al-Anam: Verse: 153

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O you, who have believed, obey Allah and obey the Messenger and those in authority among you.And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah andthe Last Day. That is the best [way] and best in result.

Surah: 4.An-Nisa: Verse: 59

It is not for a believing man or a believing woman, when Allah and His Messenger have decided amatter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah andHis Messenger has certainly strayed into clear error.

Surah: 33.Al-Ahzab: Verse: 36

Fear Me! This day have I perfected your religion for you and completed My favor unto you, and have

chosen for you as religion AL-ISLAM. Whoso is forced by hunger, not by will, to sin: (for him) lo! Allahis Forgiving, Merciful.

Surah: 5.Al-Maeda: Verse: 3

All these verses evidently claim to Follow Only Wahi: Quran and Sunnah of Prophet SAW.

When we clarify this, People think that we do not respect Companions of Prophet and yell them.

There is no second thought on the Companions Excellence, being superior to us in belief which isiterated in lot of Quran verses and Hadhees.


Narrated Abu Said:

The Prophet said, "Do not abuse my companions for if any one of you spent gold equal to Uhud (inAllah's Cause) it would not be equal to a Mud or even a half Mud spent by one of them."


Narrated Imran bin Husain:

"Allahs Apostle (Peace Be Upon Him) said, 'The best of my followers are those living in mygeneration (i.e. my contemporaries). and then those who will follow the latter"

Allah has also praised Companions of Prophet in His Holy Quran:

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And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followedthem with good conduct - Allah is pleased with them and they are pleased with Him, and He has preparedfor them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.

Surah: 9.At-Taubah: Verse: 100

Allah has already forgiven the Prophet and the Muhajireen and the Ansar who followed him in the

hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgavethem. Indeed, He was to them Kind and Merciful.Surah: 9.At-Taubah: Verse: 117

And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavensand the earth? Not equal among you are those who spent before the conquest [of Makah] and fought [andthose who did so after it]. Those are greater in degree than they who spent afterwards and fought. But toall Allah has promised the best [reward]. And Allah, with what you do, is Acquainted.

Surah: 57.Al-Hadid: Verse: 10

We never refuted these Excellencies of Companions of Prophet. Also, we never stopped fromidentifying the Shias and its supporters, who try to testify the Excellencies of Companions of Prophet.

But at the same time, Inspite of possessing such Excellencies, it is not acceptable to make the opinionof Companions as Dheen. Only Quran and Hadhees are the attestation of Dheen. Though Companionsare Excellent, they are not an exception to human nature. They would also have liability.

We do not say this out of Imagination:

Few of their views and conduct were contrary to Quran and Hadhees. They were ignorant of few Authentic Hadhees. Have shaped few things which were not in Quran and Hadhees.

There are lots of instances in support of this. Hence, we insist not to attest anything else apart fromQuran and Hadhees.

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The fact is that Companions of Prophet have enlightened not one or two but many decisions againstQuran and Hadhees.

3.1 Hajj-at-Tamattu'


Narrated Marwan bin Al-Hakam:

I saw 'Uthman and 'Ali. 'Uthman used to forbid people to perform Hajj-at-Tamattu' and Hajj-al-Qiran(Hajj and 'Umra together), and when 'Ali saw (this act of 'Uthman), he assumed Ihram for Hajj and 'Umratogether saying, "Lubbaik for 'Umra and Hajj," and said, "I will not leave the tradition of the Prophet onthe saying of somebody."

A person from Syria asked Ibn Umar (May Allah be pleased with them) about completing Umrahduring Hajj month and tying ihram separately, for that he said Thats permitted. Syrian told your

father has banned this. Ibn Umar (May Allah be pleased with them) replied If my Father banned whichwas practiced by Apostle of Allah, should my Fathers order be executed? (Or) Apostle of Allahs? TheSyrian replied Apostle of Allahs order should only be executed. Ibn Umar (May Allah be pleased withthem) answeredAllahs Apostle (Peace Be Upon Him) has done it that way.

(Refer: Sunan at-Tirmithhee 753, Narrated by Salim)

Even today everyone accepts Hajj-at-Tamattu including those who insist to follow Companions ofProphet. But Great Companions like Umar(May Allah be pleased with them) and Utman(May Allah be

pleased with them) were unaware of this. Why?

3.2 Bathing (Ghusl)


Narrated Ubai bin Ka'b:

I askedAllahs Apostle (Peace Be Upon Him)about a man who engages in sexual intercourse with hiswife but does not discharge. He replied, "He should wash the parts which comes in contact with the

private parts of the woman, perform ablution and then pray." (Abu 'Abdullah said, "Taking a bath is saferand is the last order.")

If the Sperm doesnt discharge after Intercourse, Bathing is not necessary: this was Allahs Apostlesinitial ruling but later he changed this verdict.

Allahs Apostle (Peace Be Upon Him) said If Mans private part enter Womens, Ghusl (Bathing) isobligatory.

Narrated by: Aisha (May Allah be pleased with them) Books: Muslim 526, Sunan at-Tirmithhee

Such modified rulings are well known to everyone including those who insist to follow Companions.

But, Utman (May Allah be pleased with them) has told that Ghusl is not obligatory if Sperm doesntdischarge.

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Narrated Zaid bin Khalid AjJuhani:

I asked 'Uthman bin 'Affan about a man who engaged in the sexual intercourse with his wife but didnot discharge. 'Uthman replied, "He should perform ablution like that for the prayer after washing his

private parts."

Why was Utman (May Allah be pleased with them) unaware of this modified ruling?

3.3 Rubbing hands and feet with dust (Tayammum)


Narrated Shaqiq bin Salama:

I was with 'Abdullah and Abu Musa; the latter asked the former, "O Abu AbdurRahman! What isyour opinion if somebody becomes Junub and no water is available?" 'Abdullah replied, "Do not pray tillwater is found." Abu Musa said, "What do you say about the statement of 'Ammar (who was ordered bythe Prophet to perform Tayammum). The Prophet said to him: "Perform Tayammum and that would besufficient." 'Abdullah replied, "Don't you see that 'Umar was not satisfied by 'Ammar's statement?" Abu-Musa said, "All right, leave 'Ammar's statement, but what will you say about this verse (of Tayammum)?"'Abqiullah kept quiet and then said, "If we allowed it, then they would probably perform Tayammum

even if water was available, if one of them found it (water) cold."

'Abdullah told not to pray with Tayammum though he was aware that when Ghusl is obligatory, dueto lack of water, prayer can be performed with Tayammum,

Even when there is obvious consent in Quran to perform Tayammum incase of unavailability ofwater and irrespective of this verse of Tayammum from Quran being reminded to Abdullah, he rejected

based on Personal analysis. What does this illustrate?

3.4 Plague


Narrated 'Abdullah bin 'Abbas:

'Umar bin Al-Khattab departed for Sham and when he reached Sargh, the commanders of the(Muslim) army, Abu 'Ubaida bin Al-Jarrah and his companions met him and told him that an epidemichad broken out in Sham. 'Umar said, "Call for me the early emigrants." So 'Umar called them, consultedthem and informed them that an epidemic had broken out in Sham. Those people differed in theiropinions. Some of them said, "We have come out for a purpose and we do not think that it is proper togive it up," while others said (to 'Umar), "You have along with you. other people and the companions of

Allahs Apostle (Peace Be Upon Him) so do not advise that we take them to this epidemic." 'Umar said tothem, "Leave me now." Then he said, "Call the Ansar for me." I called them and he consulted them andthey followed the way of the emigrants and differed as they did. He then said to them, Leave me now,"

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and added, "Call for me the old people of Quraish who emigrated in the year of the Conquest of Mecca." Icalled them and they gave a unanimous opinion saying, "We advise that you should return with the peopleand do not take them to that (

zakaah -- in the light of quran and sunnah p.j

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