Zakah

The Prophet (may Allah's peace and blessings be upon him) likened Islam to a well-built structure based on five pillars that carry it and the rest of its characteristics complement the structure. First pillar: The two testimonies of faith; testifying that there is no god but Allah and that Muhammad is the Messenger of Allah. These two testimonies constitute one pillar as they are both inseparable. The slave utters the two testimonies of faith acknowledging the oneness of Allah and His exclusive worthiness of worship apart from others, acting upon their requirements, believing in the message of Muhammad (may Allah's peace and blessings be upon him), and following him. Second pillar: Establishing the prayer, which refers to the five obligatory prayers that are to be observed every day and night and they are: Fajr (morning), Zhuhr (noon), ‘Asr (afternoon), Maghrib (sunset), and ‘Ishā’ (night), along with observing their conditions, pillars, and obligatory acts. Third pillar: Giving the obligatory Zakah, which is an obligatory financial act of worship due on every type of property that has reached the limit prescribed by Shariah and it is to be given to those entitled to it. Fourth pillar: Performing Hajj, which is travelling to Makkah to perform the rituals as a means of worshipping Allah Almighty. Fifth pillar: Fasting Ramadān, which is abstaining from food, drink, and other invalidators from the break of dawn until sunset with the intention of worshipping Allah.

The Prophet (may Allah's peace and blessings be upon him) points out that charity does not decrease wealth. Rather, it protects it from misfortunes and brings great compensation from Allah for its doner. So, it constitutes an increase, not a decrease. And Allah does not increase a person who forgives others, while he has the ability to take revenge or inflict punishment, except in power and honor. And that whoever humbles himself for the sake of Allah, not out of fear from anyone or a desire to flatter him or seek some benefit from him, Allah will reward him by elevation and honor.

The Prophet (may Allah's peace and blessings be upon him) informs that Allah Almighty said: O son of Adam, spend - the obligatory and recommended spending - and I will increase your sustenance and give you compensation for that and bless it for you.

The Prophet (may Allah's peace and blessings be upon him) likened Islam to a well-built structure based on five pillars that carry it and the rest of its characteristics complement the structure. First pillar: The two testimonies of faith; testifying that there is no god but Allah and that Muhammad is the Messenger of Allah. These two testimonies constitute one pillar as they are both inseparable. The slave utters the two testimonies of faith acknowledging the oneness of Allah and His exclusive worthiness of worship apart from others, acting upon their requirements, believing in the message of Muhammad (may Allah's peace and blessings be upon him), and following him. Second pillar: Establishing the prayer, which refers to the five obligatory prayers that are to be observed every day and night and they are: Fajr (morning), Zhuhr (noon), ‘Asr (afternoon), Maghrib (sunset), and ‘Ishā’ (night), along with observing their conditions, pillars, and obligatory acts. Third pillar: Giving the obligatory Zakah, which is an obligatory financial act of worship due on every type of property that has reached the limit prescribed by Shariah and it is to be given to those entitled to it. Fourth pillar: Performing Hajj, which is travelling to Makkah to perform the rituals as a means of worshipping Allah Almighty. Fifth pillar: Fasting Ramadān, which is abstaining from food, drink, and other invalidators from the break of dawn until sunset with the intention of worshipping Allah.

The Prophet (may Allah's peace and blessings be upon him) informed that every day upon which the sun rises, two angels descend, calling out. One of them says: O Allah, give compensation to the spender, who spends on acts of obedience, on his dependents and guests, and on voluntary acts, and grant him goodness and blessing in return for what he spends. The other one says: O Allah, give the withholder damage and destroy the wealth that he withholds from those entitled to it.

Zakah is a means of support given by the rich to the poor. Hence, it is not due on anyone who is not rich or has enough resources. Allah, the Almighty, has stated the minimum amount on which Zakah is due. Anyone owns less than the minimum amount is considered poor, and nothing is to be taken from him. Thus, no Zakah is due on the owner of silver unless he has five ounces. Likewise, no Zakah is due on the owner of camels unless he has five camels or more. There is no Zakah on less than five camels. Finally, no Zakah is due on the owner of grains and fruits unless he has five Wasqs (total of 300 Sā‘s).

He who gives in charity the value of a date that was not earned through cheating and deceit, and Allah only accepts lawfully earned charity, so, Allah will accept it with His right hand – which we understand according to its apparent meaning, as befits Allah’s majesty, without interpreting or distorting the meaning of this attribute. The meaning of "Allah accepting it" is explained in a different narration in Sahīh Muslim, as it says that Allah will take it from him. He will then nurture it and multiply its reward, just as one of you raises his foal, which is a baby horse, until it grows and becomes an adult horse.

The Prophet (may Allah's peace and blessings be upon him) clarified some types of properties and mentioned the recompense of those who do not pay their Zakah on the Day of Judgment. Such properties include: First: Gold and silver and what is similar to them, including money and commercial goods, which are subject to Zakah but were not paid. In this case, they are melted down and poured in the form of plates and heated in the fire of Hell and used to torment their owner, searing therewith his side, forehead, and back. Whenever they cool down, they are reheated, and he continues being tormented in such a way throughout the Day of Judgment, the length of which is fifty thousand years, until Allah judges between the creation and he becomes either from the dwellers of Paradise or Hellfire. Second: The owner of camels who does not pay their Zakah and the right due on them, including milking them for the needy who are present. In this case, such camels are brought, and they are huge, fat, and more in number than they were. Their owner will be laid down, thrown, and stretched for them on the Day of Judgment on a wide, level land where they can trample him with their hooves and bite him with their teeth. Whenever the last of them passes over him, the first of them will be made to return to pass over him, and he continues being tormented in such a way throughout the Day of Judgment, the length of which is fifty thousand years, until Allah judges between the creation and he becomes either from the dwellers of Paradise or Hellfire. Third: The owner of cows and sheep—sheep and goats—who does not pay the Zakah due on them. In this case, they are brought in great numbers, more than they were, and nothing will be missing thereof. He will be laid down, thrown, and stretched for them on the Day of Judgment on a wide level land. None of them will have a twisted horn, no horn, or a broken horn; rather, they will be in perfect shape. They will gore him with their horns and trample him with their hooves. Whenever the last of them passes over him, the first of them will be made to return to pass over him. and he will continue being tormented in such a way throughout the Day of Judgment, the length of which is fifty thousand years, until Allah judges between the creation and he becomes either from the dwellers of Paradise or Hellfire. Fourth: The owner of horses, and he is one of three types: First: They are a burden for him, and this is the person who keeps them for the sake of showing off, boasting, and waging war against Muslims. Second: They are a shield for him, and this is the person who keeps them for Jihad in the cause of Allah and treats them kindly, foddering and feeding them, and lending their males for breeding. Third: They are a reward for him, and this is the person who keeps them for Jihad in the cause of Allah for the Muslims' benefit. They are kept in a meadow and pasture to graze. Whatever they eat is recorded for him as good deeds, and their dung and urine are recorded for him as good deeds as well. They do not break their halter, i.e., the rope used for tethering them, run, and gallop in high lands, except that Allah will record for him the number of their hoof marks and their dung as good deeds. Moreover, their owner will not take them past a river from which they drink, although he did not intend to water them, except that Allah will record for him the amount of what they drink as good deeds. Then the Prophet (may Allah's peace and blessings be upon him) was asked about donkeys and whether they are like horses. He said: No legislation has been revealed regarding them in particular except that unique verse, which generally refers to all types of acts of obedience and sins, namely the verse in which Allah Almighty says: {So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.} [Surat az-Zalzalah: 7-8] So, whoever possesses donkeys as an act of obedience will attain reward for that, and whoever keeps them to commit sins will be punished for that, and this is a general ruling that includes all deeds.

The Prophet (may Allah's peace and blessings be upon him) informs that every believer will stand alone before Allah on the Day of Resurrection and that Allah Almighty will speak to him without an intermediary or interpreter between them to translate the words. He will look to the right and left out of extreme fear, hoping that he will find a way in which he can go and attain salvation from the Hellfire that lies in front of him. If he looks to the right side, he will see nothing but the good deeds he has sent forth. If he looks to his left, he will see nothing but the bad deeds he has sent forth. And if he looks ahead of him, he will see nothing but Hellfire and cannot turn away from it, as he must pass over the Sirāt (a bridge over Hellfire). Then, the Prophet (may Allah's peace and blessings be upon him) said: Put a shield between yourselves and the Hellfire by charity and pious acts, even if it is something little, like half a date.

The Prophet (may Allah’s peace and blessings be upon him) reports that there are six types of deeds and four types of people. The six types of deeds are: First: Whoever dies while not associating anything with Allah, Paradise is guaranteed for him. Second: Whoever dies while associating anything with Allah Hellfire is guaranteed for him, forever. These are the two imperatives. Third: The intended good deed-If a person sincerely intends to do a good deed until he feels it in his heart and it becomes known to Allah, and then something occurs and he cannot do this good deed, it will be recorded for him as a full good deed. Fourth: The committed sin-Whoever commits a sin, it is recorded against him as one sin. These two are the one and its equal reward, without multiplication. Fifth: A good deed multiplied ten times in reward-Whoever intends to do a good deed and performs it, it will be recorded for him as ten honorable deeds. Sixth: A good deed multiplied seven hundred times-This is the good deed of spending in the way of Allah, which is recorded for its performer as seven hundred virtuous deeds. This is due to Allah's grace and bounty towards His servants. As for the four types of people, they are: First: One who has abundant sustenance in this world and finds bliss and whatever he wants in it, yet he will be in straits in the Hereafter and his destination will be Hellfire. That is the wealthy disbeliever. Second: One who has little sustenance in this world, yet he will be opulent in the Hereafter and his destination will be Paradise. That is the poor believer. Third: One who is in straits in this world and in the Hereafter. That is the poor disbeliever. Fourth: One who enjoys opulence in this world and in the Hereafter. That is the wealthy believer.

Anas ibn Mālik (may Allah be pleased with him) relates: As the Companions were sitting with the Prophet (may Allah's peace and blessings be upon him) in the mosque, a man riding a camel entered, and he made the camel kneel and tied it. Then, he asked them: Who amongst you is Muhammad? Meanwhile, the Prophet (may Allah's peace and blessings be upon him) was reclining among the people. So, we replied: This white man who is reclining. The man said to him: O son of ‘Abdul-Muttalib! The Prophet (may Allah's peace and blessings be upon him) said to him: I have heard you; ask, and I will answer you. The man said to the Prophet (may Allah's peace and blessings be upon him): I will ask you about something and will be hard in questioning. So do not get upset with me. In other words, do not get angry at me or feel annoyed. He replied: Ask whatever you want. He said: I ask you by your Lord and the Lord of those who came before you. Has Allah sent you as a messenger to mankind? He replied: "By Allah, yes," affirming his truthfulness. The man further said: I ask you by Allah. Has Allah ordered you that we must offer the five prayers in a day and night? They are the obligatory prayers. He replied: By Allah, yes. The man further said: I ask you by Allah. Has Allah ordered you to observe fasts during this month of the year? That's the month of Ramadan. He replied: By Allah, yes. The man said: I ask you by Allah. Has Allah ordered you to take this charity from our rich people and distribute it amongst our poor people?" This is Zakah. The Prophet (may Allah's peace and blessings be upon him) replied: By Allah, yes. Thereupon, Dimām embraced Islam and informed the Prophet (may Allah's peace and blessings be upon him) that he would call his people to Islam, and he introduced himself as Dimām ibn Tha‘labah, from Banu Sa‘d ibn Bakr.

The mother of Sa‘d ibn ‘Ubādah (may Allah be pleased with him) passed away, and he asked the Prophet (may Allah's peace and blessings be upon him) about the best types of charity to give on behalf of his mother. He (may Allah's peace and blessings be upon him) told him that the best charity is water. So, he dug a well and made it a charity on behalf of his mother.

A trustee who is Muslim and honest and who carries out what is assigned to him, willingly and cheerfully, will be regarded as one of the two givers of charity. He should be Muslim, for if he is non-Muslim and honest, carrying out what is assigned to him, still he will not be rewarded for that, since non-Muslims will not obtain rewards in the Hereafter for their good deeds. Allah, the Almighty, says: {And We will regard what they have done of deeds and make them as dust dispersed} [Sūrat al-Furqān: 23]. He also says: {And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire, they will abide therein eternally} [Sūrat al-Baqarah: 217]. If a person performs good deeds and then converts to Islam, he will be rewarded for those past deeds. So, he should be Muslim and honest and should execute what is required of him, and finally he should do so willingly and cheerfully; in other words, he should not mistreat those he gives or remind them of the favors done to them. In this way, he will be regarded as one of the two givers of charity, though he has given nothing from his own money.

The Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her), informed that a woman came to her with her two daughters, asking for food. ‘Ā’ishah found nothing but a single date, which she gave to the woman. The woman split the date between her two daughters without eating any herself, then left. When the Prophet (may Allah's peace and blessings be upon him) entered, ‘Ā’ishah told him what happened. He said: Whoever is responsible for these daughters and takes care of them and treats them well—educating them, feeding them, giving them drink, clothing them, and enduring all that with patience—they will be a shield and a barrier for him from Hellfire.

The best type of charity one can give are these three things: the shade of a tent or canopy, a servant (as a gift or loan), or a young female camel that is ready for mating, whether this charity is given to those fighting in the cause of Allah or other people who are needy. Giving charity to the needy is also considered to be in the cause of Allah. Perhaps these things were specified because of people's need for them at that time, so the Prophet (may Allah's peace and blessings be upon him) wished to encourage offering them. As to the current times, the people's need for these things is almost non-existent, or very limited in some places. This meaning is also found in the Hadīth reported by ‘Ā’ishah (may Allah be pleased with her) where the Prophet (may Allah's peace and blessings be upon him) said: "The people of a house without dates are hungry" [Muslim]. Sheikh Ibn Bāz (may Allah have mercy upon him) said: "This Hadīth is intended to mean the people who eat dates often, such as the people of Madīnah in his time (the time of the Prophet), and any people like them whose diet depends on dates."

Mu‘āwiyah (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) forbade people from being persistent in asking for something, noting that such persistence removes the blessing from the given thing. Then, the Prophet swore that if someone asked him for something in a persistent manner and he gave it to him reluctantly, that thing would be bereft of blessing due to the persistent asking.

The Prophet (may Allah's peace and blessings be upon him), while delivering a sermon from the pulpit, mentioned charity and refraining from begging; then he said: The upper hand—the one that gives and spends—is better and more beloved to Allah than the lower hand—the one that asks.

The Prophet (may Allah's peace and blessings be upon him) asked his Companions which of them loved the wealth of their heirs, which they would inherit from them after their death, more than the wealth they own in their lifetime. The Companions replied that there was none among them who did not love his own wealth, which was in his possession and over which he had absolute control, more, because with the wealth that he possessed can fulfill his desires and aspirations. The Prophet then told them that a person's own wealth is that which he spends during his lifetime on righteous deeds, such as Hajj; an endowment fund; building a school, a mosque, or a hospital; or spending on himself and his family. This indeed is his real wealth, which he will find benefiting him on the Day of Resurrection. As for what he saves during his lifetime and withholds from spending for the sake of Allah, this wealth belongs to his heirs and he has no share in it. There is another Hadīth with a similar meaning that Imām Muslim narrated on the authority of ‘Abdullāh ibn Ash-Shikhkhīr (may Allah be pleased with him). He said: “I went to the Prophet (may Allah's peace and blessings be upon him) and he was reciting: {Competition in increase of [world benefits] diverted you} [Sūrat At-Takāthur: 1]. Then he said: "The son of Adam says: 'My wealth, my wealth.' Do you, son of Adam, own anything of your wealth except what you eat and consume, or what you wear and wear out, or what you give in charity...?" This Hadīth does not mean that one should spend all his money for the sake of Allah and leave his family poor, to beg from other people. What is meant is that a person, in as much as he strives to save money for his heirs after him, should also strive to earn rewards that would benefit him in the Hereafter, by spending from the surplus he has after providing for his wife, children, and parents. Spending on them is obligatory on him, if he did not do so, he would be sinful. The proof for this is the following Hadīth reported by Abu Umāmah (may Allah be pleased with him): “The Messenger of Allah (may Allah's peace and blessings be upon him) said: ‘O son of Adam, if you spend the surplus, it is good for you; and if you withhold it, it is evil for you.'" [Muslim]

The Prophet (may Allah's peace and blessings be upon him) pointed out in this Hadīth that envy is of different types. There is a type that is blameworthy and unlawful under Shariah; that is when a person wishes for the removal of some blessing from his brother. The permissible type of envy is when one sees someone enjoying a worldly blessing and he hopes to have the same for himself. There is also a praiseworthy type of envy which is recommended under Shariah. It is when one sees someone enjoying a religious blessing and wishes to have the same thing for oneself. This is what the Prophet (may Allah's peace and blessings be upon him) intended by his statement: "There should be no envy except in two (cases)". This means that envy has different types, and its ruling differs according to its type. It is not praiseworthy and recommended by Shariah except in two cases: 1. When there is a wealthy righteous man whom Allah has given lawful wealth, which he spends in the cause of Allah, the Almighty. So one hopes to be like him, and envies him, the kind of envy that is free from malice, for that blessing. 2. When there is a knowledgeable man whom Allah has given beneficial knowledge which he acts upon, teaches to others, and judges between the people according to. So, he wishes to be like him.

A man came to the Prophet (may Allah's peace and blessings be upon him) to ask him about the best type of charity. So he said to him: That you give charity when you are in good health and you fear poverty if you live long, and you hope to become rich. Do not defer charity until you are dying and you know that you are about to leave this world and then you say: "For so-and-so I give this amount of money as charity or as a bequest." Lo, the money then belongs to your heir, not to you.

Zakah is founded on justice and equality, hence, Allah has made it obligatory upon all types of properties, growing or apt to growth, such as harvested crops and merchandise for sale. As for properties that do not grow, those intended for possession or personal use, no Zakah is due on its owners, because it is a personal item. This category includes what one rides, be that a horse, a camel, or a car. The same rule applies to the slave used for service, one's furniture and utensils made for personal use. However, the exception here is Zakat al-Fitr on the slave, which is obligatory because it is associated with people not properties.

Abu Hurayrah (may Allah be pleased with him) reports what the Prophet (may Allah's peace and blessings be upon him) said about the liability for damage caused by an animal or by going down a well or a mine. He clarified that the damage caused by an animal entails no compensation. The same applies to the damage caused by going down a well or a mine and dying therein. This is because the animal, well, and mine cannot be held liable for compensation, nor can their owner be held liable as long as he did not commit any transgression or negligence. Then he mentioned that whoever finds a buried treasure from pre-Islamic times, be it big or small, then he must give out one-fifth of it because he acquired it without any difficulty or burden, and he keeps the rest for himself.

Yazīd ibn al-Akhnas left some dirhams with a man in the mosque to give them in charity to the poor. His son Ma‘in came and took them, so Yazīd said to him: "I did not intend to spend these dirhams in charity on you." So they went to seek judgment from the Messenger of Allah (may Allah's peace and blessings be upon him) who said to them: "For you, Yazīd, is the reward of what you intended, because your charity reached a poor Muslim. So the reward is due to you for your intention. And for you, Ma‘in, is what you took, because you took it rightfully." His son was, indeed, from among those who deserved charity.

This Hadīth highlights the prohibition of extravagance in terms of food, drink and clothes. It is also a command to avoid ostentation and seeking fame when giving charity. Extravagance refers to exceeding the limit in every act or saying: but it is more commonly practiced in spending. The Hadīth corresponds to the verse where Allah, the Almighty, says: {Eat and drink and be not extravagant} [Sūrat al-A‘rāf: 31]. In addition, the Hadīth indicates the prohibition of pride and arrogance. This Hadīth combines all virtues related to one's management of his own affairs. It combines what is good for the soul and body in this world and in the Hereafter. Extravagance in everything is harmful to the body and the way of living. It leads to waste that harms the soul if it follows the body most of the time. As for pride, it harms the soul because it fills it with conceit and it, thus, negatively affects one's afterlife, because it urges him to sins. Pride also badly affects his life because it makes people hate him. Al-Bukhāri reported the following on the authority of Ibn ‘Abbās: "Eat whatever you want and drink whatever you want as long as you avoid extravagance and pride."

The Prophet (may Allah's peace and blessings be upon him) slaughtered a sheep then they gave all of it in charity except its shoulder. So he said to ‘Ā’ishah (may Allah be pleased with her) that all of the sheep remains for them with Allah, the Almighty, as a reward that they will receive in the Hereafter, because it was given out in charity. As to the part that was not given out in charity (the shoulder), it is actually not left for them because it is not rewarded.

The Prophet (may Allah's peace and blessings be upon him) said to Asmā' bint Abu Bakr As-Siddīq (may Allah be pleased with her): "Do not hoard and withhold what you have, preventing others from receiving what is in your hands, lest your provision be cut off from you." He also ordered her to spend seeking the pleasure of Allah, the Exalted, and not to count and calculate the accounts out of fear of her provision being cut off, thereby causing her to stop her spending. This is the meaning of his statement: "Lest Allah keep account of you." And do not prevent the surplus favors of Allah from reaching the poor and needy, lest Allah prevent His favors from reaching you and block them from you.

The Prophet (may Allah's peace and blessings be upon him) gave an example of the miser and the generous person. He described them as two men, each wearing an iron armor that covers him from the breast to the collar bone. Whenever the generous person spends in charity, his armor expands and increases in length until it drags behind him and covers his feet and footprints. As for the miser, he is like a man whose hand is tied to his neck, and whenever he tries to wear it (i.e. the armor), it gets more stuck to his neck and collar bone.

Abu Sa‘īd al-Khudri (may Allah be pleased with him) related that they had been on a journey with the Prophet (may Allah's peace and blessings be upon him). Meanwhile, a man came while riding a she-camel, and he was looking left and right in search of anything by which he could meet his need. Thereupon, the Prophet (may Allah's peace and blessings be upon him) instructed that anyone who had an extra mount should donate it to those who had no mount and anyone who had surplus food should give it to those who had no food. Then the narrator added: "Till we thought that no one of us was entitled to anything beyond his needs."

The young child Al-Hasan ibn ‘Ali (may Allah be pleased with him) took a date from the dates that had been given as Zakah on date crops, and he put it in his mouth. So the Prophet (may Allah's peace and blessings be upon him) said to him: "Kikh, kikh!" i.e. it is not good for you. Then he ordered him to take it out of his mouth and said to him: Charity is not permissible for us to take. The family of the Prophet Muhammad is not allowed to take charity, because they are the noblest of people. Charity and Zakah are given out to purify people from filth. It is not appropriate for the noblest of people to take the filth of others; the Prophet (may Allah's peace and blessings be upon him) said to his uncle Al-‘Abbās ibn ‘Abdul-Muttalib: "We, the family of Muhammad, are not allowed to take charity, for it is only the filth of the people.”

This Hadīth shows that the best charity is that which one gives out without needing it for his dependents and family or to settle a debt that he owes. It is obligatory to spend on one's dependents first, including one's wife, children, and those whom his right hand possesses, meaning: male and female slaves. In this respect, one should not refuse to spend on these and instead give charity to distant relatives and neglect the close relatives whom he is required to support by the Shariah. Moreover, this Hadīth shows that if one has surplus money other than that which he spends on his dependents, he should give charity to the poor and the needy. Finally, the Hadīth shows the merit of spending, as it states that the giver's hand is higher than the recipient's hand, in reality and metaphorically. This superiority is due to the money that one spends on others and the kindness that he shows to them.

The Prophet (ﷺ) sent Mu‘ādh ibn Jabal (may Allah be pleased with him) to Yemen to teach the people and call them to Islam. Among the instructions he gave him was to collect Zakah from the Muslims' cattle: from every thirty cows, one Tabī‘ or Tabī‘ah (a one-year-old bull or cow) and from every forty cows, one Musinnah (a two-year-old cow). And that he should take Jizyah (protection tax) from the People of the Book—the Jews and Christians—of one dinar from every adult male, or its equivalent in Yemeni garments known as Ma‘āfiri.

Two men came to the Prophet (ﷺ) during the Farewell Pilgrimage while he was distributing charity, and they asked him to give them some of it. The Prophet (ﷺ) repeatedly looked at them to assess their situation and determine whether they were eligible for charity or not. He saw that they were two strong men and said: If you wish, I will give you from the charity, but there is no share in it for one who possesses sufficient wealth, nor for those who are capable of striving and earning money, even if they do not currently possess wealth that would classify them as rich.

Abu Talhah (may Allah be pleased with him) was the one who owned the most farms in Madīnah from amongst the Ansār, and he had a garden that was opposite to the mosque of the Prophet (may Allah's peace and blessings be upon him) which had fresh water. The Prophet used to visit the garden and drink the water. When the following Qur’anic verse was revealed: {Never will you attain the good (reward) until you spend (in the way of Allah) from that which you love}, Abu Talhah hastened to see the Prophet (may Allah's peace and blessings be upon him) and said: "O Messenger of Allah, Allah has reveled the verse {Never will you attain the good (reward) until you spend (in the way of Allah) from that which you love}, and my most beloved possession is Bayrahā’ - which was the name of that garden - so I have given it to you as charity in the way of Allah and his Messenger." The Prophet (may Allah's peace and blessings be upon him) said in amazement: "Well-done! Well done! That is a profitable deal! That is a profitable deal! I suggest that you give it to your nearest relatives." So Abu Talhah (may Allah be pleased with him) divided it among his relatives and paternal cousins.

The Prophet (may Allah's peace and blessings be upon him) sent ‘Umar ibn al-Khattāb (may Allah be pleased with him) to collect Zakah. When ‘Umar asked Al-‘Abbās ibn ‘Abd al-Muttalib to pay the share due on him, he refused, and so did Khālid ibn al-Walīd and Ibn Jamīl. So ‘Umar went to the Prophet (may Allah's peace and blessings be upon him) to complain to him about the three men. The Prophet (may Allah's peace and blessings be upon him) said that Ibn Jamīl had no excuse for withholding Zakah except that he was poor and Allah made him wealthy, the thing that necessitated his immediate payment of Zakah. As for Khālid, it was unjust to say that he refused to pay Zakah, for he had devoted his armors and war gears to exclusive use in the cause of Allah. By this, he wanted to get closer to Allah by spending something not mandatory on him. So it was impossible that he would withhold a mandatory charity. As for Al-‘Abbās, the Prophet (may Allah's peace and blessings be upon him) said that he would pay Zakah on his behalf, probably because of his being held in high esteem as indicated by: “Do you not know that a man’s uncle is like his father?"

While a man was walking through a barren land, he heard a voice coming out of a cloud, saying: “Irrigate the garden of so-and-so.” Thereupon, the cloud drifted in a certain direction and discharged its water over a rocky plain. The streamlets flowed into a channel. This man followed the channel until it reached a garden and he saw the owner of the garden standing in its center, working with his spade to change the course of the water. He asked him: “O slave of Allah, what is your name?” He told his name, which was the same as he heard from the cloud. The owner of the garden then asked him: “O slave of Allah, why did you ask my name?” He replied: “I heard a voice from a cloud which poured down this water, saying: 'Irrigate the garden of so-and-so.' I would like to know the good you do with your garden that made you deserve such an honor.” He said: “Now that you asked me, I will tell you. I estimate the produce of the garden and distribute one-third of it in charity, spend one-third on myself and my family, and invest one-third back into the garden, for cultivation and development.”

The Prophet told us about previous nations, so we may learn from their stories. This Hadīth relates the story of a man who gave in charity on three different occasions, and indeed, charity should be given to the poor and those in need. However, this man's first charity fell into a thief’s hand. This made people say the next morning that charity had been given to a thief. Granted, a thief should be punished rather than given something that increases his wealth, however the man who gave the charity thanked Allah, for Allah is worthy of praise in every situation. Then the man said that he would give more in charity, but this time his charity fell into a prostitute’s hand. So the people gossiped next morning that charity had been given to a prostitute. It was something unbelievable and unnatural, but the man praised Allah again. Thinking that his first and second donations were not accepted, he said that he would give in charity a third time. This time his charity fell into a wealthy man’s hand, and a rich person is not eligible to receive charity, although he may receive presents, gifts, and the like. So the next morning people gossiped that a wealthy man had been given charity last night. The giver of the charity again praised Allah, but wished that his charity had fallen in the hands of a poor, chaste, person, rather than a thief, a prostitute, or a rich man, but the situation had already been decreed by Allah. The prophet of his time told him that all his three donations had been accepted, due to his sincere intention to do something good, although he had not been able to do it. The morale of the story is that charity given to a thief may satisfy his needs and prevent him from stealing, a prostitute might be helped to stop her prostitution for the sake of money, and a wealthy man might take a lesson from this and give in charity himself.

This Hadīth encourages spending in the cause of Allah, especially in matters which contribute to the war effort such as horses, she-camels or the like. Allah multiplies the reward for such spending seven hundred times. In the Qur'an, Allah, the Almighty, says: {The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing.} When animals are bridled, this enables their owner to control them better. So, it was kind of that man to give bridled she-camels, and as a result Allah rewarded him with seven hundred she-camels, all of which were bridled.

Muslims used to give out Zakat al-Fitr on behalf of every young and old person as one Sā‘ of food during the time of the Prophet (may Allah's peace and blessings be upon him) and during the time of the Rightly-Guided Caliphs. Their food was barley, (raisins): dry grapes, (Aqit): dried yogurt, and dates. One Sā‘ is equivalent to four Mudds, and one Mudd is equal to two handfuls of an average person. When Mu‘āwiyah (may Allah be pleased with him) came to Madīnah as a caliph and the Syrian wheat became abundant, he delivered a speech and said: I see that two Mudds of the Syrian wheat (half a Sā‘) is equivalent to one Sā‘ of dates, so the people adopted this opinion. Abu Sa‘īd al-Khudri (may Allah be pleased with him) said: As for me, I will continue to give it as I used to give it during the Prophet's lifetime for as long as I live.

The Prophet (may Allah's peace and blessings be upon him) made Zakat al-Fitr obligatory after Ramadan. Its amount is one Sā’, which is equivalent to four Mudds in weight. One Mudd: two handfuls of an average person of dates or barley due on every Muslim, free or slave, male or female, young or old. This applies to one who has enough surplus beyond his needs for the day and night, for himself and for those whom he provides for. He commanded that it be given before the people go out to the Eid prayer.

Some of the Prophet's poor Companions complained to the Prophet (may Allah's peace and blessings be upon him) about their poverty and inability to give money in charity to attain abundant rewards, as those attained by their wealthy brothers, and to perform good deeds like them, for they pray as we pray, fast as we fast, and give charity from their surplus wealth, but we do not! The Prophet (may Allah's peace and blessings be upon him) guided them to charities they could afford, as he (may Allah's peace and blessings be upon him) said: Has Allah not provided for you that which you can give as charity for yourselves?! Saying (Subhānallāh) (Glory be to Allah) is counted as charity for you; also saying (Allāhu Akbar) (Allah is the Greatest) is charity; saying (Alhamdulillāh) (praise be to Allah) is charity; and saying (La ilāha illallāh) (There is no god but Allah) is charity. (Enjoining good) is charity, and (forbidding evil) is charity, and even if one of you has sexual intercourse with his wife, there is charity. They were amazed and said: O Messenger of Allah, does one of us fulfill his desire and receive a reward for it?! He said: Do you not see that if he were to fulfill it in a forbidden way, like adultery or otherwise, would he incur a sin? Similarly, if he fulfills it lawfully, he will have a reward.

The Prophet (may Allah's peace and blessings be upon him) mentioned some types of expenditure, saying: A dinar you spent in striving in the cause of Allah, a dinar you spent on freeing a slave from slavery and servitude, a dinar you gave in charity to a needy and poor person, and a dinar you spent on your family and dependents. He then informed that the greatest reward with Allah is the dinar you spent on your family, dependents, and those for whom you are financially responsible.