Zakath English

ZAKAAH
In the light of Quran and Sunnah

Author: Maulavi: P. Zainul Abidheen Ulavi (PJ)
Translated By: Brother: A. Mohammed Ghani
Preface of the Publisher
The issue of whether to pay Zakaah for the goods (or wealth) for which Zakaah 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 pay
Zakaah 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 paying Zakaah 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.
PDF file from www.onlinepj.com
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
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)
Index
1.0 Introduction
Should Zakaah be paid for Wealth on which Zakaah has previously been paid?
1.1 Zakaah is only intended for purifying Wealth

1.1.1 What is the Apprehension involved?
1.1.2 Impurity of People or Wealth?
1.1.3 Will it purify People?
1.1.4 Why is Zakaah Obligatory for Inherited Assert?
2.0 Unacceptable Evidences

2.1 Orphans Wealth
2.1.1 Misconception
2.1.2 Grade of the Narrations
2.1.2.1 Narration-1
2.1.2.1.1 Scandals pertaining to Al-Muthannaa Ibn as-Sabaah
2.1.2.2 Narration-2
2.1.2.2.1 Scandals pertaining to Mindhal
2.1.2.2.2 Scandals pertaining to Ubayd Ibn Ishaaq
2.1.2.3 Narration-3
2.1.2.4 Narration-4
2.1.3 Hadhees doesnt imply Yearly
2.1.4 Injustice to Orphan
2.2 Narration citing Zakaah paid in advance
2.2.1 Grade of the Narrations
2.2.1.1 Narration-1
2.2.1.2 Narration-2
2.2.1.3 Narration-3
2.2.1.4 Narration-4
2.2.1.5 Narration-5
2.2.1.6 Narration-6
2.2.1.7 Narration-7
2.2.2 Contrary to the Authentic Narration
2.2.3 Can Zakaah be collected in advance?

2.3 Zakaah not obliged until a year passes on it
2.3.1 Every Year
2.3.1.1 Narration of Al-Bayhaqee
2.3.1.2 Narration of Thabarani
2.3.1.3 Narration of Abu Dawud
2.3.1.4 Narration of Abu Dawud also has two deficiencies
2.4 Abu Bakr (May Allah be pleased with Him)s Rule
2.5 Zakaah for Cattle
3.0 COMPANIONS- Should one follow their Guidance?
3.2 Bathing (Ghusl)

3.3 Rubbing hands and feet with dust (Tayammum)
3.4 Plague
3.5 Asking Permission
3.6 Death of Apostle of Allah
3.7 Three Divorces - Muttalaq
1.0 Introduction
Should Zakaah be paid for Wealth on which Zakaah has previously been paid?
Majority of the Islamic Scholars proclaim that Zakaah is required annually on all accumulated wealth above
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 as Zakaah. In the
Consecutive year, 2.5% of the remaining 97500 is directed. This is the practice of Majority of 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 the excess amount obtained apart
from this sum of money.
For example, if one acquires another sum of Rs. 100,000 (apart wealth on which Zakaah has previously been
paid), it is sufficient if Zakaah is paid on the additional sum acquired, for which it is obligatory. 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. An additional
acquirement of 50 Souverign would mandate Zakaah of 1.25 Souverign (2.5% of 50 Souverign and 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 obligatory on 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; the threshold
for Zakaah becoming mandatory.
(Few Scholars emphasize that 624 Grams of Silver or its equivalent is the threshold for Zakaah becoming
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 is monthly, 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 stating Zakaah be paid for wealth on which Zakaah has previously been paid. There are
also few Hadhees indicating Zakaah every year for which Zakaah 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. There are
evidences for:
The state in which Zakaah is Obligatory.
How much to be given out.
Whom all it should be given.
But, there are no acceptable proofs for paying Zakaah for goods for which Zakaah is previously paid. When
there is no acceptable Evidence, how do we interpret the Obligation of Zakaah?
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 the right way of
interpreting too. In case of Salah, there is direct command to pray 5 times daily. Hence we understand 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 on the
frequency, it would not be interpreted as 5 times a day; neither would it be interpreted as once in month 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 a year, 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, and he repeated (these words) thrice,
whereupon Allah's Messenger (May peace be upon him) said: If I were to say" Yes," it would become obligatory
(for you to perform it every year) and you would not be able to do it. Then he said: Leave me with what I have left
to you, for those who were before you were destroyed because 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 Companion questioned him is
it every year? thereupon Allahs Apostle, expressed Anger: explained that once in lifetime.
The Companion questioned this because Hajj month iterates year after year, and people gather every year.
Even then, Allahs Apostle (Peace Be Upon Him) clarified that it should not be inferred like that.
We understand that if something is commanded without setting Time Limit, it should be performed only once.
Suppose A is commanded to give Rs. 1000 to B. Both of them, A and B would understand to give it 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 on Zakaah is also on the same ground.
People in contrary principle frequently questions us to show Proof for giving Zakaah only once.
If the meaning of a word is evident, is it intellectual to ask for evidence? They hesitate to understand this.
Assume that A tells B that I will give you Rs. 1000 and as per that A gives Rs 1000 as well. B comes back
again next year and asks A Rs 1000, thereupon A say that I have given. What would A consider B if he 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 year is the
proof?
Commanding Zakaah 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 from these
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.
Distribution of Water
Bukhari :: 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 a mine or in
a well or is killed by an animal; and if somebody finds a treasure in his land he has to give one-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 Companions
Narrated Ibn Abbas:
The delegates of 'Abd-ul-Qais came to Allahs Apostle (Peace Be Upon Him) and said, "O Allah's Apostle! We
are from the tribe of Rabi'a and the infidels of Mudar tribe stand between us and you, so that we cannot come to you
except in the Sacred Months. Therefore we would like you to give us some instructions which we may follow and
convey to our people staying behind us." The Prophet said, "I order you to observe four things and forbid you (to
do) four things: (I order you) to believe in Allah testifying that 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-Naqir and Al-Muzaffat." (These are names of utensils in which alcoholic drinks were
served.)
Good Manners and Form (Al-Adab)
Narrated Ibn 'Abbas:
When the delegation of 'Abdul Qais came to the Prophet, he said, "Welcome, O the delegation who have come!
Neither will you have disgrace, nor will you regret." They said, "O Allah's Apostle! We are a group from the tribe
of Ar-Rabi'a, and between you and us there is the tribe of Mudar and we cannot come to you except in the sacred
months. So please order us to do something good (religious deeds) so that 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 (in Allah's cause), and do not drink in (containers called) Ad-Duba,' Al-Hantam, AnNaqir and Al-Muzaffat."
Accepting Information Given by a Truthful Person
Narrated Ibn Abbas:
When the delegate of 'Abd Al-Qais came to Allah's Apostle, he said, "Who are the delegate?" They said, "The
delegate are from the tribe of Rabi'a." The Prophet said, "Welcome, O the delegate, and welcome! O people!
Neither you will have any disgrace nor will you regret." They said, "O Allah's Apostle! Between you and us there
are the infidels of the tribe of Mudar, so please order us to do 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 forbade them from four things and ordered them to do four things. He ordered
PDF file from www.onlinepj.com 8
them to believe in Allah, and asked them, "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 partners with Him, and that Muhammad is Allah's Apostle; and to offer prayers perfectly and to pay
Zakaah." (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 those whom you
have left behind."
Oneness, Uniqueness of Allah (Tawheed)
Bukhari:: Book 9:: Volume 93 :: Hadith 645
The delegates of 'Abdul Qais came to Allahs Apostle (Peace Be Upon Him) and said, "The pagans of the tribe
of Mudar intervene between you and us therefore we cannot come to you except in the Holy months. So please
order us to do something good (Religious deeds) by which we may enter Paradise (by acting on them) and we may
inform our people whom we have left behind to observe it." The Prophet said, "I order you to do four things and
forbid you from four things: I order you to believe in Allah. Do you know what is meant by belief in Allah? It is to
testify that none has the right to be worshipped except Allah, 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 preparation of 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 facing another war?
Hence, if one fails to prove that Paying Zakaah is obligatory year after year, it would by default be proved that
Zakaah 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 still cannot
establish their decision unless they answer our primary claims.
Hence, they should answer the supporting evidences, and most importantly, should undoubtedly prove Zakaah
is obligatory on Goods for which Zakaah has previously been paid.
1.1 Zakaah is only intended for purifying Wealth
In Islam, the intention of Paying Zakaah is clearly specified. This intention further strengthens our claim.


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 grieved about it.
Umar said: I shall dispel your care. He, therefore, went and said: Prophet of Allah, your Companions 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 that they might come to those who survive you.
Umar then said: Allah is most great. He then said to him: Let me 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 of Allahs Apostle (Peace Be Upon Him) that Zakaah is not obligatory but for purifying 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 support of
Zakaah intended only for Purifying wealth
But, the above cited Narration falsifies their claim.
If the intention of Zakaah is only to purify wealth, it becomes obvious that there is no need to pay Zakaah for
the wealth for which Zakaah has been previously paid.
After finding this Hadhees in support of our decision, people in contrary principle tries to reject this by
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.
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 them have
never met, this is Munkadhi and should be rejected.
For such claim, they should point out the reason. Instead, they show Imam Albanis claim as evidence.
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 the misconception 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 a particular matter.
But, there are proofs that Albani have told an Authentic Narration Daeef, Daeef Narration 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 of Hadhees 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 narration documented 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 be accepted.
It is meaningless research to decide upon the existence of a person in a Daeef narration would falsify 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.
)
(443 : 1 :
Thahdheebuth Thahdheeb 1/443
...
139 : 1 :

There is only 6 year gap between their demise. This is relatively much more sufficient period for them to have
met each other.
Moreover, Jaffer bin Iyas belongs to Basra and Kylon to Kufa. There is no surprise in people from adjacent
cities to have met.
We all agree that the Narrations documented in Saheeh Muslim is Authenticated. Imam Muslim, in his preface
quotes that when both the narrators are Reliable, and when both have existed in same Era, and when conditions
prevailed for both of them to have met; it is sufficient for us to assume that one of them have perceived from the
other. Imam Muslim have documented the Narrations in Saheeh Muslim based on this criterion. Scholars of
Hadhees Science have also accepted this. Hence, Kylon hearing from Jaffer cannot be rejected.
Neither there is a basis nor Proof for both of them not having met. This is a wrong decision of Albani which is
not accepted by anyone. They justify this stand of falsifying an Authentic Narration with a Daeef Narration.
Some more Narrations strengthens that Zakaah 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 to clarify
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 Abu Dawud where-in it states that Zakaah
is to purify Wealth further strengthens the above cited Hadhees.
When we say this, some pretend not to have understood and raise a concern as to how the statements of
Companions be taken as Islamic Evidence. They deviate by not understanding the difference between showing
something as evidence and showing something to strengthen a claim.
We didnt show Companions statements as Evidence. We quote the Allahs Apostles observation Narrated 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 Companions guidance as third Evidence neglecting
this third evidence.
1.1.2 Impurity of People or Wealth?
We are aware that Zakaah is forbidden for the Family members of Allahs Apostle.
While Forbidding Zakaah for himself and his family members, Allahs Apostle (Peace Be Upon Him)
explained the reason behind, documented in Saheeh Muslim:
He mentioned it as Impurities. Some use this Hadhees to claim that Zakaah will purify only People and 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 which Zakaah has previously been paid) is Pure, then the
expelled wealth (as Zakaah) becomes impure and hence is referring to Impurities of Human race. This further
strengthens that intention of Zakaah is to purify goods.
The Book of Zakaah (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'a and Fadl
b. Ibn Abbas: Go to the Messenger of Allah (may peace be upon him), and the rest of the Hadith is the same (but
with this addition):" 'Ali spread his cloak and then lay down on it and said: I am the father of Hasan, and I am the
chief. By Allah, I would not move from my place till your sons come back to 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 for Muhammad (Peace Be Upon Him), and for the family of
Muhammad. And he also said: The Messenger of Allah (may peace be upon him) also said to me: Call Mahmiya b.
Jaz', and he was person from Banu Asad. 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 the view that
Zakaah purifies people.
Surah: 9.At-Taubah Verse: 103

Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and
invoke [Allah's blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and
Knowing.
When Zakaah 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 torn clothes?
We say that Zakaah purifies People, and also purifies Goods.
1.1.4 Why is Zakaah Obligatory for Inherited Assert?
People raise a marvelous (?) question that when Zakaah is for purifying Goods, why does it become obligatory
for the inherited property also?
We all are aware that Zakaah is forbidden, impure for Allahs Apostle.
One of the Companions got a thing, an impurity as Zakaah and gifted it to Allahs Apostle. Allahs Apostle
(Peace Be Upon Him) referred it as this is Charity for you, a gift for me
Obligatory Charity Tax (Zakaah)
Narrated Al-Aswad:
'Aisha intended to buy Barira (a slave-girl) in order to manumit her and her masters intended to put the
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 'Aisha said to him, "This
(meat) was given in charity to Barira." He said, "It is an object of charity for Barira but a gift for us."
Narrated Anas:
Some meat was presented to the Prophet (Peace Be Upon Him) and it had been given to Barira (the freed slavegirl of Aisha) in charity. He said, "This meat is a thing of charity for Barira but it is a gift for us."
Narrated Um 'Atiyya Al-Ansariya :
The Prophet went to 'Aisha and asked her whether she had something (to eat). She replied that she had 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."
Gifts
Narrated 'Aisha:
I intended to buy Buraira but her masters stipulated that her Wala should be for them. When the Prophet was
told about it, he said to me, "Buy and manumit her, as the Wala' is for the liberator." Once Buraira was given some
meat, and the Prophet asked, "What is this?" I said, "It has been given to Buraira in charity." He said, "It is sadaqa
for her but a gift for us." Buraira was given the option (to stay with her husband or to part with him). AbdurRahman
(a sub-narrator) wondered, "Was her husband a slave or a free 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."
Gifts

Narrated Anas bin Malik:
Some meat was brought to the Prophet and it was said that the meat had been given in charity to Buraira. He
said, "It was Sadaqa for Buraira but a gift for us."
Laws of Inheritance (Al-Faraa'id)
Narrated 'Aisha:
I bought Barira (a female slave). The Prophet said (to me), "Buy her as the Wala' is for the manumitted." 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 'Abbas said, '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 ask Allahs 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 if Zakaah doesnt
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 do we take it
as yearly.
This question is a result of ignorance over our Stance. If Allahs Apostle (Peace Be Upon Him) never
mentioned yearly (iteratively year after year) for Jisya, we would have taken the similar stance (as that of Zakaah).
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 are Daeef 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.
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 that Zakaah 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 if Zakaah is not obligatory on Goods (for which Zakaah has previously
been paid) yearly. If 2.5% Zakaah is paid once, balance 97.5% would be leftover. But, if Zakaah is paid every year,
Wealth would gradually degrade and hence Trade Orphans wealth to prevent it from getting corrupted. Hence, they
claim that Zakaah is to be repeatedly taken from the same wealth 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 that There is
gossip in the Narrators chain because Al-Muthannaa Ibn as-Sabaah is Feeble

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

109 : 2 :
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 via Musanna
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 not precise. 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 have referred him as Feeble in Sunan
ad-Daarqutnee (10/32).
Since the Narrator Al-Muthannaa Ibn as-Sabaah is feeble, policies cannot be enforced with reference to this
narration.
2.1.2.2 Narration-2
The same Hadhees is documented via a Narrator other than Al-Muthannaa Ibn as-Sabaah.
) (
110 : 2 :
Sunan ad-Daarqutnee 2/110-2
This is narrated via Ubayd Ibn Ishaaq and Mindhal, both of them are Feeble/Daeef.
... ...
...

...

264 / 10
2.1.2.2.1 Scandals pertaining to Mindhal
Many Scholars including Ahmad Ibn Hambal, Yahya bin Mayeen, Ali bin Mathyani, Bukhari, Abu Surah,
Nasayee, Ibn Adhi, Abu Hassan, Jawsajani, AbuAhmed, Hakim, Haji, Abdur Rahman bin Mahdhee, Ibn Kaanih,
Sunan ad-Daarqutnee, Dhahavi cites him as Daeef . There are two contrary views of Ibn Mayeen that he is Daeef
and that he is reliable. Though Muadh bin Muadh and Ajali have only recommended to accept his Narration, people
opposing this view have blamed him of Poor Memory with 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 ,

347 / 5 ...
Al Kaamil 5/347
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.

298 : 1 :
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 is omitted,
Mindhal bin Alis (whose reliability is already cited) is found in the Narrators chain.

110 : 2 :
The above cited Hadhees is documented via Narrators other than these three.
...
246 / 2
Majrooheen 2/246
Though these three Narrators are absent in this Hadhees, the chain includes Muhammadh Bin Ubaidhullah (Al
Asrami) who is also unreliable.
Though he is Truthful, his books are destroyed, had poor Memory. While narrating the Hadhees in his
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.

264 : 4 :
Thahdheebuth Thahdheeb 4/264 4152
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 bin Kasiyya.
Both of whom are Daeef.
...
432 / 4
Lisaan al-Meezaan 4/432

315 : 3 :
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 any Hadhees 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 hence this
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 various books such
as Sunan ad-Daarqutnee 2/110, Al-Bayhaqee 4/107 and 6/2, Musannad Shafi 1/204, Muwatha 1/251, Musannab
Abdur Razzak 4/69.
Since Muslims are bound to follow only Quran and Sunnah (Words, Deeds and Recommendations of Allahs
Apostle). As others dint receive any divine Guidance (Wahi), those cannot be used to devise Islamic Policies.
In
another
narration
of
Al-Bayhaqee
4/107,
though
documented
as
Allahs
Apostles explanation and reported via precise Narrator, Imam Al-Bayhaqee himself stated that its narrator chain is
broken.

107 4
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 established with
reference to this Hadhees.
This Daeef Hadhees only states that Zakaah will consume Orphans wealth. But the word yearly is
actually not present. This is their self inclusion.
If Zakaah will consume Wealth, monthly Zakaah (?) will consume sooner than annual. Hence, if we argue that
Zakaah is monthly, they would remain unspoken.
Another could argue that it is weekly (?) as weekly Zakaah would consume it sooner. Yet another could 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 also included in
the Hadhees just like all these claims.
This is presented only as an argument and as additional information. The fundamental is that the Hadhees is
Unauthentic.
This is reiterated several times in this article because people in contrary principle discard the fundamental and
give lengthy denial (?) for those arguments which are used as examples and supportive information.
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 from this 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 reaches maturity. And
fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.
Surah: 17.Al-Isra'. Verse: 34
Since the Orphan is not in the state of decision making, the Guardian has no rights in using his Assert in 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 and discard 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, it would be
consumed in a month or even in a day. Moreover, as per their argument, if wealth shrinks until nisab, 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 if Zakaah is paid once in a
year. For instance, assume that a Guardian has to take care of a one year old Orphan. The guardian should maintain
only until he attains youth which could be approximately 15 years. Assuming 2.5% of the Wealth for calculation:
If Zakaah is paid on Rs. 100,000, Rs.2500 would be paid in the first year, Rs. 2437.80 in the second year and
so on. At the end of 15 years, the maximum Zakaah paid would be Rs. 31,598. Rs. 68,402 would still stay behind.
As per this, wealth would not disintegrate or be consumed by Zakaah as stated in the Unauthentic Hadhees.
Since Allahs Apostle (Peace Be Upon Him) wouldnt have given such meaningless statement, hence further
weakens the Hadhees.
This is again supportive information. The fundamental is that the Hadhees is Unauthentic. Answer is obliged
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 to fabricate 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 (r) sent Umar to collect Zakaah. When he came to al-Abbaas
requesting the Zakaah of his wealth, al-Abbaas spoke to him in a rough manner. He left and returned to the
Prophet (r) and informed him. Allaahs Messenger (r) said, Indeed al-Abbaas has paid the Zakaah of his wealth
for this year and the year to come.28
Similar Narrations are documented in some Hadhees books.
Based on this, people insist to pay Zakaah for Wealth for which Zakaah has been previously paid. Their claim
is that Allahs Apostle (Peace Be Upon Him) collected Zakaah in advance because it is obligatory every year on
same wealth.
Lets explore the Authenticity of this Narration and even if assumed to be Authentic, lets analyze if there 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

2 124
Sunan ad-Daarqutnee 2/124 - 6
The narrators chain includes Hasan Bin Umaar who is Daeef .
...
...
...

263 / 2
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. Ahmad Ibn Hambal
suggested to discard his narrations and added that his Narrations are fabricated and hence should not be
documented. Ibn Mayeem also quoted the same view. Scholars including Abdullah Bin AlMathyani, 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 decide upon paying
Zakaah every year.
2.2.1.2 Narration-2
...

4 :111 :
Al-Bayhaqee 4/111
Hassan Bin Umaar and Muhammad Bin Ubaidhullah AlAsrami are connected to this similar narration. 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.

2 124
Sunan ad-Daarqutnee 2/124
2.2.1.4 Narration-4

2 ) 124
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 this narration.
2.2.1.5 Narration-5
The same narration is also documented via a different chain also.

1 299
At-Tabaraanees al-Awsat, 1/299

10 72
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

4 111
Al-Bayhaqee 4/111
The narration is also reported via yet another path. It is said that Abul Bukthari reports via Ali (May Allah be
pleased with them). Though the narrators are reliable, Abul Bukthari have not met Ali (May Allah be pleased with
them) and reported. Imam Al-Bayhaqee himself specifies this in the end. Since there is no link between Ali (May
Allah be pleased with them) and Abul Bukthari, this is also Unauthentic.
Imam Al-Bayhaqee adds that there is an Authentic Narration implying analogous message. This Authentic
Narration is documented in Bukhari and Muslim but it has been previously explained that it doesnt imply the
similar message.
2.2.1.7 Narration-7
There is yet another narration documented in Sunan ad-Daarqutnee.

2 125
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 to the
narrators chain which makes the narration Daeef.

9-4 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 proved Daeef.
Some more narrations are documented in books like Ahmed, Hakim, Ibn Maaja and Abu Dawud. In these
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. That is, 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.
2.2.2 Contrary to the Authentic Narration
These Narrations apart from either being broken or Daeef with respect to Narrators chain are in the state of
Fabricated Narrations since it is in contrary to this Authentic Narration.
The Book of Zakaah (Kitab Al-Zakaah)
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 Messenger of 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 regards Khalid, you are unjust to Khalid, for
be reserved his armours and weapons for the sake of Allah, and as for 'Abbas, I shall be responsible for it and an
equal amount along with it. And he again said: 'Umar, bear this 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 is
compulsory on him and he should pay it double
Narrated Abu Huraira
Allahs Apostle (Peace Be Upon Him) ordered (a person) to collect Zakaah, and that person returned and 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 give Zakaah 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 is keeping his armor for Allah's Cause (for
Jihad). As for Abbas bin 'Abdul Muttalib, he is the uncle of Allahs Apostle (Peace Be Upon Him) and Zakaah 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, he collected it along with
an equal amount with it.
On observing this Narration casually, even a Lehman would infer that Allahs Apostle (Peace Be Upon Him)
collected twice the sum of Zakaah from those who refused to pay Zakaah. For instance, if one refuses 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 of Bukhari.

333 : 3 :
The reason for Allahs Apostle (Peace Be Upon Him) collecting double the Zakaah from him is to equate it
with his Status and that there should be no blame on him. This refers to the collection of Zakaah and 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 in
supplementary.
Abbas (May Allah be pleased with them) refusal is similar in narrations of Bukhari and Muslim. And this is
Authentic.
It is contrary in other Books and which is Unauthentic. Moreover, since it contradicts these Authentic
Narrations, 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 pleased with 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 has previously been
paid, collecting Zakaah in advance is not practical.
Zakaah is not counted with respect to head counts. Instead, it is counted across the value of ones Assert.
As per their claim, the current years Zakaah can be collected because it is feasible to calculate his current 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 if Zakaah is
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 this is the case,
how could Zakaah collected in advance is justified?
Will these people; (who argue based on this Daeef Narration) agree if someone is willing to pay Zakaah for
the next 10 years? If in these 10 years, the Wealth multiplies, or disintegrates or even if the person departs, how will
they pay for the injustice?
This thought further emphasizes that Zakaah 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 the supporting
information. They are also bound to explain the state of the narrations in Bukhari and Muslim.
2.3 Zakaah not obliged until a year passes on it
People insisting to pay Zakaah for the goods for which Zakaah has been previously been paid, quote the
following narration to support their claim.
Whoever acquires wealth has no Zakaah to pay on it until a year passes on it. This narration is documented
in at-Tirmithee as reported by Allahs Apostle; which is claimed as their supporting evidence.
This is narrated via Abdur Rahman Bin Syed Bin Assam who is classified as unreliable by Imam Tirmithee. He
further adds that many Scholars including Hambal and Ali Bin Mathyani have classified him as unreliable.

95/4

90/2
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 to the
narrators chain. He is also unreliable.

Apart from this, it is also documented in Abu Dawud 4/95 and Al-Bayhaqee 4/137. Naseerudheen Albani
certifies this as authentic based on the reliability of its narrators. Shaykh al-Albaanee failed to note another
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 of narrators 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?
Suhair quotes that he assumed that Ali (May Allah be pleased with them) would have reported from Allahs
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 pleased with
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 this clearly.
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 if Zakaah has been previously paid indicate one more narration in
support.
Abdullaah Ibn Muaawiyah al-Ghaadiree quoted Allaahs Messenger (r) as saying, He who performs 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 Zakaah every 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
) (
) ( ) (

95 : 4 :
Al-Bayhaqee 4/95
Ishaq Bin Ibrahim is linked to the narrators chain.

238

- / 1 189
Though Ibn Mayeen appreciates him, Imam Nasayee remarks him as unreliable narrator. Muhammad Bin
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 would overwhelm
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.
...

8 / 6
Abu Haatham remarked him as blind and aged. And that he was with poor memory and added that he is 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 Hadhees Science
have remarked Abudhaki Abdul Hameed as unreliable.
Hence, people quoting this Narration to justify their stand, should answer the criticism on the narrators and
establish their facts.
We have clarified with appropriate reason that these narrations are inauthentic. There is no change in our
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 the person
from whom he heard. He further says that he comprehended from Abdullah Bin Salamis book from Amr Bin
Harriss family.
Abu Dawud quotes that he did not read the book from Abdullah Bin Saalim but comprehended from Amr Bin
Harriss family.
Whom does family refers to? And, what about their reliability? There is no indication if they would show 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 Harriss reliability
remains unjustified.
Abu Dawuds statement that reading from the book -which the family members of an unreliable person
possessed itself is clear enough for its in authenticity.
Apart from this, Abdullaah Ibn Muaawiyah al-Ghaadiree is reported as narrating from Allahs Apostle.
Though he is remarked as Companion in some books, his criterion is not matching the one benchmarked for
Companions of Prophet.
If he is to be assumed as Companion of Allahs Apostle, it should be commonly known. But, there are 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 stated Allahs
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 one certified 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 this acid test.
They establish their claim with these inauthentic narrations.
People insisting Zakaah for the wealth for which Zakaah has been previously paid failed to present any
evidence.
When everything is void, they try to quote irrelevant narrations and justify their stand with their hypothesis.
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 used to pay
during the life-time of Allah's Apostle, I will fight with them for it."
Dealing with Apostates
When the Prophet died and Abu Bakr became his successor and some of the Arabs reverted to disbelief, 'Umar
said, "O Abu Bakr! How can you fight these people although Allahs Apostle (Peace Be Upon 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 property and his life from me, unless (he does
something for which he receives legal punishment) justly, and his account will be with Allah?' "Abu Bakr said, "By
Allah! I will fight whoever differentiates between prayers and Zakaah as Zakaah is the right to be taken from
property (according to Allah's Orders). By Allah! If they refused to pay me even a kid they used to pay to Allah's
Apostle, I would fight with them for withholding it." 'Umar said, "By Allah: It was nothing, but I noticed that Allah
opened Abu Bakr's chest towards the decision to fight, therefore I realized that his decision was right.
Holding Fast to the Qur'an and Sunnah
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 has the 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 a tying 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 I came to know for certain that was the truth."
Funerals (Al-Janaa'iz)
When Allahs Apostle (Peace Be Upon Him)died and Abu Bakr became the caliph some Arabs renegade
(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 been ordered (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 and conditions 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 the compulsory 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 opened Abu 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 not serve 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) have mentioned 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, it would not be
continuous.
As per our claim, if Zakaah is decided as once for a thing, it could also be paid continuously.
If Zakaah is paid for a goat today, it could multiply and Zakaah could be paid for multiplied goats could further
multiply. This would necessitate payment of Zakaah again. Even if Zakaah is paid once, when wealth multiplies, it
would lead to the payment of Zakaah continuously.
Further, if their argument is viewed, they deny only our view and do not establish their stand because
continuous 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 this Narration.
2.5 Zakaah for Cattle
After deciding upon an issue without proper grounds, they present Narrations irrelevant to the context 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 is obligatory. 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 acquires another 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 purified and 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 and hence he is
not obliged to pay Zakaah for 120 goats.
When only 1 Goat is paid as Zakaah, it doesnt cross the limit of 1 for 120. Similarly if Zakaah is paid 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 their justification.
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 their claim of
paying yearly, year after year from this Narration?
We quoted the intention of Zakaah to purify wealth as only supportive information. But the people bound 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 wealth yearly for
which Zakaah 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 of Zakaah
on the same wealth yearly for which Zakaah has previously been paid.
Unable to deny this, people in contrary principle argue that though there are no evidences in Narrations of
Allahs Apostles, point to some statements and practice of Companions (or of Leading Scholars of the Salaf) for
paying Zakaah on the Wealth yearly for which Zakaah 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 to follow Companions
views.
Affirming Honey as Haram and refuting Crossbreed-Date cultivation without Wahi are few examples.
When Prophet SAW himself clearly disengaged his words and deeds between Wahi and non-Wahi, it surprises
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 than Him 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 follows My
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

The only statement of the [true] believers when they are called to Allah and His Messenger to judge between
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 you obey him, you will be
[rightly] guided. And there is not upon the Messenger except the [responsibility for] 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 forgive you 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, for you will be
separated from His way. This has He instructed you that you may become righteous.
Surah: 6.Al-Anam: Verse: 153

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 and the 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 a matter, that
they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His 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! Allah is 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 is iterated 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 (in Allah'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 my generation (i.e.
my contemporaries). and then those who will follow the latter"
Allah has also praised Companions of Prophet in His Holy Quran:

And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with
good conduct - Allah is pleased with them and they are pleased with Him, and He has prepared for 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 forgave them. 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 heavens and the
earth? Not equal among you are those who spent before the conquest [of Makah] and fought [and those who did so
after it]. Those are greater in degree than they who spent afterwards and fought. But to all 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 from identifying 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 opinion of
Companions as Dheen. Only Quran and Hadhees are the attestation of Dheen. Though Companions are 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 from Quran and
Hadhees.
The fact is that Companions of Prophet have enlightened not one or two but many decisions against Quran 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 'Umra together saying,
"Lubbaik for 'Umra and Hajj," and said, "I will not leave the tradition of the Prophet on the saying of somebody."
A person from Syria asked Ibn Umar (May Allah be pleased with them) about completing Umrah during 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 which was practiced by Apostle of Allah,
should my Fathers order be executed? (Or) Apostle of Allahs? The Syrian replied Apostle of Allahs order
should only be executed. Ibn Umar (May Allah be pleased with them) answered Allahs 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 of Prophet.
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 asked Allahs Apostle (Peace Be Upon Him)about a man who engages in sexual intercourse with his wife 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 safer and is the last order.")
If the Sperm doesnt discharge after Intercourse, Bathing is not necessary: this was Allahs Apostles initial
ruling but later he changed this verdict.
Allahs Apostle (Peace Be Upon Him) said If Mans private part enter Womens, Ghusl (Bathing) is
obligatory.
Narrated by: Aisha (May Allah be pleased with them)
Sunan at-Tirmithhee
Books:
Muslim
526,
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 doesnt discharge.
Narrated Zaid bin Khalid AjJuhani:
I asked 'Uthman bin 'Affan about a man who engaged in the sexual intercourse with his wife but did not
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 is your opinion
if somebody becomes Junub and no water is available?" 'Abdullah replied, "Do not pray till water is found." Abu
Musa said, "What do you say about the statement of 'Ammar (who was ordered by the Prophet to perform
Tayammum). The Prophet said to him: "Perform Tayammum and that would be sufficient." '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, due to lack of
water, prayer can be performed with Tayammum,
Even when there is obvious consent in Quran to perform Tayammum incase of unavailability of water 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 epidemic had broken out in Sham.
'Umar said, "Call for me the early emigrants." So 'Umar called them, consulted them and informed them that an
epidemic had broken out in Sham. Those people differed in their opinions. Some of them said, "We have come out
for a purpose and we do not think that it is proper to give 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 to them, "Leave me now." Then he said, "Call the Ansar for me." I called them and he
consulted them and they followed the way of the emigrants and differed as they did. He then said to them, Leave
me now," and added, "Call for me the old people of Quraish who emigrated in the year of the Conquest of Mecca."
I called them and they gave a unanimous opinion saying, "We advise that you should return with the people and do
not take them to that (place) of epidemic." So 'Umar made an announcement, "I will ride back to Medina in the
morning, so you should do the same." Abu 'Ubaida bin Al-Jarrah said (to 'Umar), "Are you running away from
what Allah had ordained?" 'Umar said, "Would that someone else had said such a thing, O Abu 'Ubaida! Yes, we
are running from what Allah had ordained to what Allah has ordained. Don't you agree that if you had camels that
went down a valley having two places, one green and the other dry, you would graze them on the green one only if
Allah had ordained that, and you would graze them on the dry one only if Allah had ordained that?" At that time
'Abdur-Rahman bin 'Auf, who had been absent because of some job, came and said, "I have some knowledge about
this. I have heard Allahs Apostle (Peace Be Upon Him) saying, 'If you hear about it (an outbreak of plague) in a
land, do not go to it; but if plague breaks out in a country where you are staying, do not run away from it.' " 'Umar
thanked Allah and returned to Medina.
Though it is evident about the Apostles message on Plague to everyone including those who insist to follow
Companions, This Hadhees illustrates that Umar (May Allah be pleased with them), Majority of Muhajirs and
Ansaris were ignorant in this subject.
3.5 Asking Permission

Bukhari :: Book 3 :: Volume 34:: Hadith 277
Narrated 'Ubai bin 'Umar:
Abu Musa asked Umar to admit him but he was not admitted as 'Umar was busy, so Abu Musa went back.
When 'Umar finished his job he said, "Didn't I hear the voice of 'Abdullah bin Qais? Let him come in." 'Umar was
told that he had left. So, he sent for him and on his arrival, he (Abu Musa) said, "We were ordered to do so (i.e. to
leave if not admitted after asking permission thrice).Umar told him, "Bring witness in proof of your statement."
Abu Musa went to the Ansar's meeting places and asked them. They said, "None amongst us will give this witness
except the youngest of us, Abu Said Al-Khudri. Abu Musa then took Abu Said Al-Khudri (to 'Umar) and 'Umar
said, surprisingly, "Has this order of Allahs Apostle (Peace Be Upon Him)been hidden from me?" (Then he added),
"I used to be busy trading in markets."
Umar (May Allah be pleased with them) notified that being busy in Trading; he was unaware of the message of
Allahs Apostle. This illustrates the even Significant Companions were ignorant of the instructions of Apostle of
Allah and the reason behind.
3.6 Death of Apostle of Allah
Narrated Aisha:
Abu Bakr came riding his horse from his dwelling place in As-Sunnah. He got down from it, entered the
Mosque and did not speak with anybody till he came to me and went direct to the Prophet, who was covered with a
marked blanket. Abu Bakr uncovered his face. He knelt down and kissed him and then started weeping and said,
"My father and my mother be sacrificed for you, O Allah's Prophet! Allah will not combine two deaths on you. You
have died the death which was written for you."
Narrated Abu Salama from Ibn Abbas:
Abu Bakr came out and Umar, was addressing the people, and Abu Bakr told him to sit down but 'Umar
refused. Abu Bakr again told him to sit down but 'Umar again refused. Then Abu Bakr recited the Tashah-hud (i.e.
none has the right to be worshipped but Allah and Muhammad is Allah's Apostle) and the people attended to Abu
Bakr and left 'Umar. Abu Bakr said, "Amma ba'du, whoever amongst you worshipped Muhammad, then
Muhammad is dead, but whoever worshipped Allah, Allah is alive and will never die. Allah said: 'Muhammad is no
more than an Apostle and indeed (many) Apostles have passed away before him.(up to the) grateful.' " (3.144) (The
narrator added, "By Allah, it was as if the people never knew that Allah had revealed this verse before till Abu Bakr
recited it and then whoever heard it, started reciting it ")
Umar (May Allah be pleased with them) and many of the Companions even refused to accept death of Allahs
Apostle. This illustrates that Companions were ignorant of one matter in Quran. Companions understood the truth
after Abu Bakr (May Allah be pleased with them) rectified. Several instances have occurred without rectification.
3.7 Three Divorces - Muttalaq

Ibn 'Abbas (Allah be pleased with them) reported that the (pronouncement) of three divorces during the
lifetime of Allah's Messenger (may peace be upon him) and that of Abu Bakr and two years of the caliphate of
Umar (Allah be pleased with him) (was treated) as one. But Umar b. Khattab (Allah be pleased with him) said:
Verily the people have begun to hasten in the matter in which they are required to observe respite. So, if we had
imposed this upon them, and he imposed it upon them.
Though Apostle of Allah clearly stated that pronouncement of three divorces was treated as one, knowingly
Umar (May Allah be pleased with them) imposed it incorrectly.
More:
Earlier rule of prostrating in Ruku while in Prayer was to keep both the hands between the thighs. Later
was changed to hold the knees. Ibn Masud (May Allah be pleased with them) was ignorant in this rule
which was known to all Companions as well as one of the routine duties. He himself prostrated this way
and also encouraged others to do the same. (Refer Muslim 831)
Al-Aswad and 'Alqama reported: We came to the house of 'Abdullah b. Mas'ud. He said: Have these people
said prayer behind you? We said: No. He said: Then stand up and say prayer. He neither ordered us to say Adhan
nor Iqama. We went to stand behind him. He caught hold of our hands and mode one of us stand on his right hand
and the other on his left side. When we bowed, we placed our hands on our knees. He struck our hands and put his
hands together, palm to palm, then put them between his thighs. When he completed the prayer he said. There
would soon come your Amirs, who would defer prayers from their appointed time and would make such delay that
a little time is left before sunset. So when you see them doing so, say prayer at its appointed time and then say
prayer along with them as (Nafl), and when you are three, pray together (standing in one row), and when you are
more than three, appoint one amongst you as your Imam. And when any one of you bows he must place his hands
upon his thighs and kneel down. and putting his palms together place (them within his thighs). I perceive as if I am
seeing the gap between the fingers of the Messenger of Allah (may peace he upon him).
Though Maimoona (May Allah be pleased with them) refuted that Allahs Apostle (Peace Be Upon Him)
married her in the state of Ihram, Maimoona (May Allah be pleased with them)s nephew (Sisters Son)
Ibn Abbas (May Allah be pleased with them) cited that they were married in the state of Ihram

The Prophet got married while he was in the state of Ihram
Though there are lot of Authentic Hadhees indicating that Allahs Apostle (Peace Be Upon Him) prayed
Luha (Late Morning) prayers, Aisha (May Allah be pleased with them) refuted Luha prayer.
Narrated 'Aisha:
Allahs Apostle (Peace Be Upon Him)used to give up a good deed, although he loved to do it, for fear that
people might act on it and it might be made compulsory for them. The Prophet never prayed the Duha prayer, but I
offer it.
Narrated 'Aisha:
I never saw the Prophet offering the Duha prayer but I always offer it. (Refer Bukhari 1128,1177 )
Ibn Umar (May Allah be pleased with them) also refuted this.(Refer Bukhari 1175)
Narrated Muwarriq:
I asked Ibn 'Umar "Do you offer the Duha prayer?" He replied in the negative. I further asked, "Did 'Umar use
to pray it?" He (Ibn 'Umar) replied in the negative. I again asked, "Did Abu Bakr use to pray it?" He replied in the
negative. I again asked, "Did the Prophet use to pray it?" Ibn 'Umar replied, "I don't think he did."
There is no second thought for any Muslim on the fact that there are 114 Chapters in Quran, But Ibn
Masood (May Allah be pleased with them) refuted that 113th and 114th chapters are not there in
Quran.(Refer Ahmed 20244, 20246).
Allahs Apostle (Peace Be Upon Him) warned us severely not to become reverts by cutting the necks of
each other.
Narrated Ibn 'Umar:

I heard the Prophet saying, "Do not revert to disbelief after me by striking (cutting) the necks of one another."
But Companions of Prophet have taken up arms against one another in Utman (May Allah be pleased with
them)s murder, Camel War, Shiffeen War
Likewise there are abundant proofs in Hadhees books. What do these facts depict?
Companions are also Human Beings. There will be possibilities of inaccuracy in them as well. Allahs Apostle
(Peace Be Upon Him) also have said that some of his Companions will alter the Dheen.
Bukhari :: Book 4:: Volume 55 :: Hadith 568
Narrated Ibn Abbas:

The Prophet said, "You will be gathered (on the Day of Judgment), bare-footed, naked and not circumcised."
He then recited:--'As We began the first creation, We, shall repeat it: A Promise We have undertaken: Truly we
shall do it.' (21.104) He added, "The first to be dressed on the Day of Resurrection will be Abraham, and some of
my companions will be taken towards the left side (i.e. to the (Hell) Fire), and I will say: 'My companions! My
companions!' It will be said: 'They renegade from Islam after you left them.' Then I will say as the Pious slave of
Allah (i.e. Jesus) said. 'And I was a witness Over them while I dwelt amongst them. When You took me up You
were the Watcher over them, And You are a witness to all things. If You punish them. They are Your slaves And if
You forgive them, Verily you, only You are the All-Mighty, the All-Wise." (5.120-121)
Narrated Anas:
The Prophet said, "Some of my companions will come to me at my Lake Fount, and after I recognize them,
they will then be taken away from me, whereupon I will say, 'My companions!' Then it will be said, 'You do not
know what they innovated (new things) in the religion after you."
These are sufficient proofs to Follow only Quran and Hadhees and not Companions.
Finally, would like to conclude with only one caution of Allahs Apostle:
In Hajjathulvida (Departing Hajj), Allahs Apostle (Peace Be Upon Him) said People! I leave behind two
things. You will not go astray until you hold them firmly.
1. Qitabullah Book of Allah.
2.
Wa Sunnah- Sunnah of His Apostle Narrated by: Ibn Abbas (May Allah be pleased with them)
Book: Hakim 318.

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ZAKAAH

In the light of Quran and Sunnah

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S.A. Basheer Ahamed Umari, Yousuf Faizi, S.

(A. Mohammed Ghani)

1.1 Zakaah is only intended for purifying Wealth

1.1.4 Why is Zakaah Obligatory for Inherited Assert?

2.0 Unacceptable Evidences

2.2.3 Can Zakaah be collected in advance?

3.0 COMPANIONS- Should one follow their Guidance?

3.2 Bathing (Ghusl)

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Once in two months?

Once in three months?

Once in six months?

Narrated Abu Huraira:

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

Thahdheebuth Thahdheeb 1/139

Surah: 9.At-Taubah Verse: 103

Bukhari :: Book 3 :: Volume 47 :: Hadith 751

Sunan at-Tirmithhee 581

Scholars of Hadhees science have gossiped about him.

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Hence, this is Weaker than the previous narration.

At-Tabaraanees al-Awsat, 1/299

Hence this also cannot be taken as Evidence.

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Bukhari :: Book 5 :: Volume 57 :: Hadith 22

Narrated Imran bin Husain:

We do not say this out of Imagination:

3.3 Rubbing hands and feet with dust (Tayammum)

3.5 Asking Permission

3.7 Three Divorces - Muttalaq

Narrated Ibn 'Abbas:

Bukhari :: Book 9 :: Volume 88 :: Hadith 198

Narrated Ibn 'Umar:

Bukhari :: Book 4:: Volume 55 :: Hadith 568

Narrated Ibn Abbas:

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