کتاب الزکوة

حَدَّثَنِي عَنْ قَالَ سَمِعْتُ أَبَا سَعِيدٍ الْخُدْرِيَّ يَقُولُ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْسَ فِيمَا دُونَ خَمْسِ ذَوْدٍ صَدَقَةٌ وَلَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ صَدَقَةٌ وَلَيْسَ فِيمَا دُونَ خَمْسَةِ أَوْسُقٍ صَدَقَةٌ

ابو سعید خدری سے روایت ہے کہ فرمایا رسول اللہ ﷺ نے پانچ اونٹوں سے کم میں زکوٰۃ نہیں ہے اور پانچ اوقیوں سے جو چاندی کم ہو اس میں زکوٰۃ نہیں ہے اور پانچ وسق سے جو غلہ کم ہو اس میں زکوٰۃ نہیں ہے۔

Yahya related to me from Malik from Amr ibn Yahya al-Mazini that his father said that he had heard Abu Said al-Khudri say that the Messenger of Allah, may Allah bless him and grant him peace, said, "There is no zakat on less than five camels, there is no zakat on less than five awaq (two hundred dirhams of pure silver) and there is no zakat on less than five awsuq (three hundred sa)."Malik said, "The agreed sunna with us is that zakat has to be paid on twenty dinars (of gold coin), in the same way as it has to be paid on two hundred dirhams (of silver)."

بحَدَّثَنِي عَنْ مَالِک عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ الْأَنْصَارِيِّ ثُمَّ الْمَازِنِيِّ عَنْ أَبِيهِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَيْسَ فِيمَا دُونَ خَمْسَةِ أَوْسُقٍ مِنْ التَّمْرِ صَدَقَةٌ وَلَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقِيَّ مِنْ الْوَرِقِ صَدَقَةٌ وَلَيْسَ فِيمَا دُونَ خَمْسِ ذَوْدٍ مِنْ الْإِبِلِ صَدَقَةٌ

ابو سعید خدری سے روایت ہے کہ فرمایا رسول اللہ ﷺ نے جو کھجور پانچ وسق سے کم ہو اس میں زکوٰۃ نہیں ہے اور جو چاندی پانچ اوقیہ سے کم ہو اس میں زکوٰۃ نہیں ہے اور پانچ اونٹوں سے کم میں زکوٰۃ نہیں ہے۔ امام مالک کو پہنچا کہ عمر بن عبدالعزیز نے لکھا اپنے عامل کو دمشق میں کہ زکوٰۃ سونے چاندی اور زراعت اور جانوروں میں ہے۔

Yahya related to me from Malik from Muhammad ibn Abdullah ibn Abd arRahman ibn Abi Sasaca al-Ansari from al-Mazini from his father from Abu Said al-Khudri that the Messenger of Allah, may Allah bless him and grant him peace, said, "There is no zakat on less than five awsuq of dates, there is no zakat on less than five awaq of silver and there is no zakat on less than five camels."

حَدَّثَنِي يَحْيَی عَنْ مَالِک عَنْ مُحَمَّدِ بْنِ عُقْبَةَ مَوْلَی الزُّبَيْرِ أَنَّهُ سَأَلَ الْقَاسِمَ بْنَ مُحَمَّدٍ عَنْ مُکَاتَبٍ لَهُ قَاطَعَهُ بِمَالٍ عَظِيمٍ هَلْ عَلَيْهِ فِيهِ زَکَاةٌ فَقَالَ الْقَاسِمُ إِنَّ أَبَا بَکْرٍ الصِّدِّيقَ لَمْ يَکُنْ يَأْخُذُ مِنْ مَالٍ زَکَاةً حَتَّی يَحُولَ عَلَيْهِ الْحَوْلُ قَالَ الْقَاسِمُ بْنُ مُحَمَّدٍ وَکَانَ أَبُو بَکْرٍ إِذَا أَعْطَی النَّاسَ أَعْطِيَاتِهِمْ يَسْأَلُ الرَّجُلَ هَلْ عِنْدَکَ مِنْ مَالٍ وَجَبَتْ عَلَيْکَ فِيهِ الزَّکَاةُ فَإِذَا قَالَ نَعَمْ أَخَذَ مِنْ عَطَائِهِ زَکَاةَ ذَلِکَ الْمَالِ وَإِنْ قَالَ لَا أَسْلَمَ إِلَيْهِ عَطَائَهُ وَلَمْ يَأْخُذْ مِنْهُ شَيْئًا

محمد بن عقبہ نے پوچھا قاسم بن محمد بن ابی بکر سے کہ میں نے اپنے مکاتب سے مقاطعت کی ہے ایک مال عظیم پر تو کیا زکوٰۃ اس میں واجب ہے قاسم بن محمد نے کہا کہ ابوبکر صدیق کسی مال میں سے زکوٰۃ نہ لیتے تھے۔

Yahya related to me from Malik that Muhammad ibn Uqba, the mawla of az Zubayr, asked al-Qasim ibn Muhammad whether he had to pay any zakat on a large sum given to him by his slave to buy his freedom. Al-Qasim said, " Abu Bakr (RA) as-Siddiq did not take zakat from anyones property until it had been in his possession for a year." Al-Qasim ibn Muhammad continued, "When Abu Bakr (RA) gave men their allowances he would ask them, Do you have any property on which zakat is due? If they said, Yes, he would take the zakat on that property out of their allowances. If they said, No, he would hand over their allowances to them without deducting anything from them."

حَدَّثَنِي عَنْ مَالِک عَنْ عُمَرَ بْنِ حُسَيْنٍ عَنْ عَائِشَةَ بِنْتِ قُدَامَةَ عَنْ أَبِيهَا أَنَّهُ قَالَ کُنْتُ إِذَا جِئْتُ عُثْمَانَ بْنَ عَفَّانَ أَقْبِضُ عَطَائِي سَأَلَنِي هَلْ عِنْدَکَ مِنْ مَالٍ وَجَبَتْ عَلَيْکَ فِيهِ الزَّکَاةُ قَالَ فَإِنْ قُلْتُ نَعَمْ أَخَذَ مِنْ عَطَائِي زَکَاةَ ذَلِکَ الْمَالِ وَإِنْ قُلْتُ لَا دَفَعَ إِلَيَّ عَطَائِي

قدامہ بن مظعون سے روایت ہے کہ جب میں عثمان بن عفان کے پاس اپنی سالانہ تنخواہ لینے آیا تو مجھ سے پوچھتے کہ تمہارے پاس کوئی ایسا مال ہے جس پر زکوٰۃ واجب ہو اگر میں کہتا ہاں تو تنخواہ میں سے زکوٰۃ اس مال کی لے لیتے اور جو کہتا نہیں تو تنخواہ دے دیتے۔

Yahya related to me from Malik from Urwa ibn Husayn from Aisha bint Qudama that her father said, "When I used to come to Uthman ibn Affan to collect my allowance he would ask me, Do you have any property on which zakat is due? If I said, Yes, he would deduct the zakat on that property from my allowance, and if I said, No, he would pay me my allowance (in full)."

حَدَّثَنِي عَنْ مَالِک عَنْ نَافِعٍ أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ کَانَ يَقُولُ لَا تَجِبُ فِي مَالٍ زَکَاةٌ حَتَّی يَحُولَ عَلَيْهِ الْحَوْلُ

نافع سے روایت ہے کہ عبداللہ بن عمر کہتے تھے کسی مال میں زکوٰۃ واجب نہیں ہوتی جب تک اس پر کوئی سال نہ گزرے۔

Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say, "Zakat does not have to be paid on property until a year has elapsed over it."

حَدَّثَنِي عَنْ مَالِک عَنْ ابْنِ شِهَابٍ أَنَّهُ قَالَ أَوَّلُ مَنْ أَخَذَ مِنْ الْأَعْطِيَةِ الزَّکَاةَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ

ابن شہاب نے کہا کہ سب سے پہلے معاویہ نے تنخواہوں میں سے زکوٰۃ لی۔

Yahya related to me from Malik that Ibn Shihab said, "The first person to deduct zakat from allowances was Muawiya ibn Abi Sufyan." (i.e. the deduction being made automatically) .

عَنْ غَيْرِ وَاحِدٍ أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَطَعَ لِبِلَالِ بْنِ الْحَارِثِ الْمُزَنِيِّ مَعَادِنَ الْقَبَلِيَّةِ وَهِيَ مِنْ نَاحِيَةِ الْفُرُعِ فَتِلْکَ الْمَعَادِنُ لَا يُؤْخَذُ مِنْهَا إِلَی الْيَوْمِ إِلَّا الزَّکَاةُ

کئی ایک لوگوں سے روایت ہے کہ رسول اللہ ﷺ نے جاگیر کردی تھیں بلال بن حارث مزنی کو کانیں قبیلہ کی جو فرح کی طرف ہیں تو ان کانوں سے آج تک کچھ نہیں لیا جاتا سوائے زکوٰۃ کے۔

Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman from more than one source that the Messenger of Allah, may Allah bless him and grant him peace, assigned the mines of al Qabaliyya, which is in the direction of al-Fur, to Bilal (RA) ibn Harith al-Mazini, and nothing has been taken from them up to this day except zakat. Malik said, "In my opinion, and Allah knows best, nothing is taken from what comes out of mines until what comes out of them reaches a value of twenty gold dinars or two hundred silver dirhams. When it reaches that amount there is zakat to pay on it where it is on the spot. Zakat is levied on anything over that, according to how much of it there is as long as there continues to be a supply from the mine. If the vein runs out, and then after a while more becomes obtainable, the new supply is dealt with in the same way as the first, and payment of zakat on it is begun on it as it was begun on the first. Malik said, "Mines are dealt with like crops, and the same procedure is applied to both. Zakat is deducted from what comes out of a mine on the day it comes out, without waiting for a year, just as a tenth is taken from a crop at the time it is harvested, without waiting for a year to elapse over it."

حَدَّثَنِي يَحْيَی عَنْ مَالِک عَنْ ابْنِ شِهَابٍ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ وَعَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فِي الرِّکَازِ الْخُمُسُ

ابوہریرہ ؓ روایت ہے کہ رسول اللہ ﷺ نے فرمایا رکاز میں پانچواں حصہ لیا جائے گا۔

Yahya related to me from Malik from Ibn Shihab from Said ibn al-Musayyab and from Abu Salama ibn Abd ar-Rahman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace ,said, "There is a tax of a fifth on buried treasure." Malik said, "The position which we are agreed upon, and which I have heard the people of knowledge mentioning, is that rikaz refers to treasure which has been found which was buried during the jahiliyya, as long as neither capital is required, nor expense, great labour or inconvenience incurred in recovering it. If capital is required or great labour is incurred, or on one occasion the mark is hit and on another it is missed, then it is not rikaz."

حَدَّثَنِي يَحْيَی عَنْ مَالِک عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ عَنْ أَبِيهِ أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ کَانَتْ تَلِي بَنَاتَ أَخِيهَا يَتَامَی فِي حَجْرِهَا لَهُنَّ الْحَلْيُ فَلَا تُخْرِجُ مِنْ حُلِيِّهِنَّ الزَّکَاةَ

قاسم بن محمد سے روایت ہے کہ حضرت ام المومنین عائشہ پرورش کرتی تھیں اپنے بھائی محمد بن ابی بکر کی یتیم بیٹیوں کی اور ان کے پاس زیور تھا تو نہیں نکالتی تھیں اس میں سے زکوٰۃ۔

Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim from his father that Aisha, the wife of the Prophet, may Allah bless him and grant him peace, used to look after the orphaned daughters of her brother in her house. They had jewellery (which they wore) and she did not take zakat from this jewellery of theirs.

حَدَّثَنِي عَنْ مَالِک عَنْ نَافِعٍ أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ کَانَ يُحَلِّي بَنَاتَهُ وَجَوَارِيَهُ الذَّهَبَ ثُمَّ لَا يُخْرِجُ مِنْ حُلِيِّهِنَّ الزَّکَاةَ

نافع سے روایت ہے کہ عبداللہ بن عمر اپنی بیٹیوں اور لونڈیوں کو سونے کا زیور پہناتے تھے اور ان کے زیوروں میں سے زکوٰۃ نہیں نکالتے تھے۔

Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to adorn his daughters and slave-girls with gold jewellery and he did not take any zakat from their jewellery. Malik said, "Anyone who has unminted gold or silver, or gold and silver jewellery which is not used for wearing, must pay zakat on it every year. It is weighed and one-fortieth is taken, unless it falls short of twenty dinars of gold or two hundred dirhams of silver, in which case there is no zakat to pay. Zakat is paid only when jewellery is kept for purposes other than wearing. Bits of gold and silver or broken jewellery which the owner intends to mend to wear are in the same position as goods which are worn by their owner - no zakat has to be paid on them by the owner." Malik said, "There is no zakat (to pay) on pearls, musk or amber."

حَدَّثَنِي يَحْيَی عَنْ مَالِک أَنَّهُ بَلَغَهُ أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ اتَّجِرُوا فِي أَمْوَالِ الْيَتَامَی لَا تَأْکُلُهَا الزَّکَاةُ

امام مالک کو پہنچا کہ عمر بن خطاب نے فرمایا تجارت کرو یتیموں کے مال میں تاکہ زکوٰۃ ان کو تمام نہ کرے۔

Yahya related to me from Malik that he had heard that Umar ibn al-Khattab said, "Trade with the property of orphans and then it will not be eaten away by zakat."

حَدَّثَنِي عَنْ مَالِک عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ عَنْ أَبِيهِ أَنَّهُ قَالَ کَانَتْ عَائِشَةُ تَلِينِي وَأَخًا لِي يَتِيمَيْنِ فِي حَجْرِهَا فَکَانَتْ تُخْرِجُ مِنْ أَمْوَالِنَا الزَّکَاةَ حَدَّثَنِي عَنْ مَالِک أَنَّهُ بَلَغَهُ أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ کَانَتْ تُعْطِي أَمْوَالَ الْيَتَامَی الَّذِينَ فِي حَجْرِهَا مَنْ يَتَّجِرُ لَهُمْ فِيهَا

قاسم بن محمد سے روایت ہے کہ حضرت ام المومنین عائشہ پرورش کرتی تھیں میری اور میرے بھائی کی دونوں یتیم تھے ان کی گود میں تو نکالتی تھیں ہمارے مالوں میں سے زکوٰۃ۔ ا مام مالک کو پہنچا کہ حضرت ام المومنین عائشہ یتیموں کا مال تاجر کو دیتی تھیں تاکہ وہ اس میں تجارت کریں۔

Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim that his father said, Aisha used to look after me and one of my brothers - we were orphans - in her house, and she would take the zakat from our property."

حَدَّثَنِي عَنْ مَالِک عَنْ يَحْيَی بْنِ سَعِيدٍ أَنَّهُ اشْتَرَی لِبَنِي أَخِيهِ يَتَامَی فِي حَجْرِهِ مَالًا فَبِيعَ ذَلِکَ الْمَالُ بَعْدُ بِمَالٍ کَثِيرٍ

یحییٰ بن سعید سے روایت ہے کہ انہوں نے اپنے بھائی کے یتیم لڑکوں کے واسطے کچھ مال خریدا پھر وہ مال بڑی قیمت کا بکا۔

Yahya related to me from Malik that Yahya ibn Said bought some property on behalf of his brothers sons who were orphans in his house, and that that property was sold afterwards for a great deal of profit. Malik said, "There is no harm in using the property of orphans to trade with on their behalf if the one in charge of them has permission. Furthermore, I do not think that he is under any liability."

حَدَّثَنِي يَحْيَی عَنْ مَالِک أَنَّهُ قَالَ إِنَّ الرَّجُلَ إِذَا هَلَکَ وَلَمْ يُؤَدِّ زَکَاةَ مَالِهِ إِنِّي أَرَی أَنْ يُؤْخَذَ ذَلِکَ مِنْ ثُلُثِ مَالِهِ وَلَا يُجَاوَزُ بِهَا الثُّلُثُ وَتُبَدَّی عَلَی الْوَصَايَا وَأَرَاهَا بِمَنْزِلَةِ الدَّيْنِ عَلَيْهِ فَلِذَلِکَ رَأَيْتُ أَنْ تُبَدَّی عَلَی الْوَصَايَا قَالَ وَذَلِکَ إِذَا أَوْصَی بِهَا الْمَيِّتُ قَالَ فَإِنْ لَمْ يُوصِ بِذَلِکَ الْمَيِّتُ فَفَعَلَ ذَلِکَ أَهْلُهُ فَذَلِکَ حَسَنٌ وَإِنْ لَمْ يَفْعَلْ ذَلِکَ أَهْلُهُ لَمْ يَلْزَمْهُمْ ذَلِکَ قَالَ وَالسُّنَّةُ عِنْدَنَا الَّتِي لَا اخْتِلَافَ فِيهَا أَنَّهُ لَا يَجِبُ عَلَی وَارِثٍ زَکَاةٌ فِي مَالٍ وَرِثَهُ فِي دَيْنٍ وَلَا عَرْضٍ وَلَا دَارٍ وَلَا عَبْدٍ وَلَا وَلِيدَةٍ حَتَّی يَحُولَ عَلَی ثَمَنِ مَا بَاعَ مِنْ ذَلِکَ أَوْ اقْتَضَی الْحَوْلُ مِنْ يَوْمَ بَاعَهُ وَقَبَضَهُ و قَالَ مَالِک السُّنَّةُ عِنْدَنَا أَنَّهُ لَا تَجِبُ عَلَی وَارِثٍ فِي مَالٍ وَرِثَهُ الزَّکَاةُ حَتَّی يَحُولَ عَلَيْهِ الْحَوْلُ

کہا مالک نے ایک شخص مرگیا اور اس نے اپنے مال کی زکوٰۃ نہیں دی تو اس کے تہائی مال سے زکوٰۃ وصول کی جائے نہ زیادہ اس سے اور یہ زکوٰۃ مقدم ہوگی اس کی وصیتوں پر کیونکہ زکوٰۃ مثل دین کے ہے اس پر اس واسطے وصیت پر مقدم کی جائے گی مگر یہ حکم جب ہے کہ میت نے وصیت کی ہو زکوٰۃ ادا کرنے کی اگر وہ وصیت نہ کرے لیکن وارث اس کو ادا کردیں تو بہتر ہے مگر ان کو ضروری نہیں۔

Yahya related to me that Malik said, "I consider that if a man dies and he has not paid zakat on his property, then zakat is taken from the third of his property (from which he can make bequests), and the third is not exceeded and the zakat is given priority over bequests. In my opinion it is the same as if he had a debt, which is why I think it should be given priority over bequests." Malik continued, "This applies if the deceased has asked for the zakat to be deducted. If the deceased has not asked for it to be deducted but his family do so then that is good, but it is not binding upon them if they do not do it." Malik continued, "The sunna which we are all agreed upon is that zakat is not due from someone who inherits a debt (i.e. wealth that was owed to the deceased), or goods, or a house, or a male or female slave, until a year has elapsed over the price realised from whatever he sells (i.e. slaves or a house, which are not zakatable) or over the wealth he inherits, from the day he sold the things, or took possession of them." Malik said, "The sunna with us is that zakat does not have to be paid on wealth that is inherited until a year has elapsed over it."

حَدَّثَنِي يَحْيَی عَنْ مَالِک عَنْ ابْنِ شِهَابٍ عَنْ السَّائِبِ بْنِ يَزِيدَ أَنَّ عُثْمَانَ بْنَ عَفَّانَ کَانَ يَقُولُ هَذَا شَهْرُ زَکَاتِکُمْ فَمَنْ کَانَ عَلَيْهِ دَيْنٌ فَلْيُؤَدِّ دَيْنَهُ حَتَّی تَحْصُلَ أَمْوَالُکُمْ فَتُؤَدُّونَ مِنْهُ الزَّکَاةَ

سائب بن یزید سے روایت ہے کہ عثمان بن عفان فرماتے تھے یہ مہینہ تمہاری زکوٰۃ کا ہے تو جس شخص پر کچھ قرض ہو تو چاہئے کہ قرض اپنا ادا کر دے اور باقی جو مال بچ جائے اس کی زکوٰۃ ادا کرے۔

Yahya related to me from Malik from Ibn Shihab from as-Saib ibn Yazid that Uthman ibn Affan used to say, "This is the month for you to pay your zakat. If you have any debts then pay them off so that you can sort out your wealth and take the zakat from it."

حَدَّثَنِي عَنْ مَالِک عَنْ أَيُّوبَ بْنِ أَبِي تَمِيمَةَ السَّخْتِيَانِيِّ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ کَتَبَ فِي مَالٍ قَبَضَهُ بَعْضُ الْوُلَاةِ ظُلْمًا يَأْمُرُ بِرَدِّهِ إِلَی أَهْلِهِ وَيُؤْخَذُ زَکَاتُهُ لِمَا مَضَی مِنْ السِّنِينَ ثُمَّ عَقَّبَ بَعْدَ ذَلِکَ بِکِتَابٍ أَنْ لَا يُؤْخَذَ مِنْهُ إِلَّا زَکَاةٌ وَاحِدَةٌ فَإِنَّهُ کَانَ ضِمَارًا

ایوب بن ابی تمیمہ سختیانی سے روایت ہے کہ عمر بن عبدالعزیز نے لکھا ایک مال کے بارے میں (جس کو بعض حکام نے ظلم سے چھین لیا تھا) کہ پھیر دیں اس کو مالک کی طرف اور اس میں سے زکوٰۃ ان برسوں کی جو گزر گئے وصول کرلیں اس کے بعد ایک نامہ لکھا کہ زکوٰۃ ان برسوں کی نہ لی جائے کیونکہ وہ مال ضمار تھا۔

Yahya related to me from Malik from Ayyub ibn Abi Tamima as-Sakhtayani that Umar ibn Abdul Aziz, when writing about wealth that one of his governors had collected unjustly, ordered it to be returned to its owner and zakat to be taken from it for the years that had passed. Then shortly afterwards he revised his order with a message that zakat should only be taken from it once, since it was not wealth in hand.

حَدَّثَنِي عَنْ مَالِک عَنْ يَزِيدَ بْنِ خُصَيْفَةَ أَنَّهُ سَأَلَ سُلَيْمَانَ بْنَ يَسَارٍ عَنْ رَجُلٍ لَهُ مَالٌ وَعَلَيْهِ دَيْنٌ مِثْلُهُ أَعَلَيْهِ زَکَاةٌ فَقَالَ لَا

یزید بن خصیفہ سے روایت ہے کہ انہوں نے پوچھا سلیمان بن یسار سے ایک شخص کے پاس مال ہے لیکن اس پر اسی قدر قرض ہے کیا زکوٰۃ اس پر واجب ہے بولے نہیں۔

Yahya related to me from Malik from Yazid ibn Khusayfa that he had asked Sulayman ibn Yasar whether zakat was due from a man who had wealth in hand but also owed a debt for the same amount, and he replied, "No." Malik said, "The position that we are agreed upon concerning a debt is that the lender of it does not pay zakat on it until he gets it back. Even if it stays with the borrower for a number of years before the lender collects it, the lender only has to pay zakat on it once. If he collects an amount of the debt which is not zakatable, and has other wealth which is zakatable, then what he has collected of the debt is added to the rest of his wealth and he pays zakat on the total sum." Malik continued, "If he has no ready money other than that which he has collected from his debt, and that does not reach a zakatable amount, then he does not have to pay any zakat. He must, however, keep a record of the amount that he has collected and if, later, he collects another amount which, when added to what he has already collected, brings zakat into effect, then he has to pay zakat on it." Malik continued, "Zakat is due on this first amount, together with what he has further collected of the debt owed to him, regardless of whether or not he has used up what he first collected. If what he takes back reaches twenty dinars of gold, or two hundred dirhams of silver he pays zakat on it. He pays zakat on anything else he takes back afte rthat, whether it be a large or small amount, according to the amount." Malik said, "What shows that zakat is only taken once from a debt which is out of hand for some years before it is recovered is that if goods remain with a man for trading purposes for some years before he sells them, he only has to pay zakat on their prices once. This is because the one who is owed the debt, or owns the goods, should not have to take the zakat on the debt, or the goods, from anything else, since the zakat on anything is only taken from the thing itself, and not from anything else." Malik said, "Our position regarding some onewho owes a debt, and has goods which are worth enough to pay off the debt, and also has an amount of ready money which is zakatable, is that he pays the zakat on the ready money which he has to hand. If, however, he only has enough goods and ready money to pay off the debt, then he does not have to pay any zakat. But if the ready money that he has reaches a zakatable amount over and above the amount of the debt that he owes, then he must pay zakat on it."

عَنْ زُرَيْقِ بْنِ حَيَّانَ وَکَانَ زُرَيْقٌ عَلَی جَوَازِ مِصْرَ فِي زَمَانِ الْوَلِيدِ وَسُلَيْمَانَ وَعُمَرَ بْنِ عَبْدِ الْعَزِيزِ فَذَکَرَ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ کَتَبَ إِلَيْهِ أَنْ انْظُرْ مَنْ مَرَّ بِکَ مِنْ الْمُسْلِمِينَ فَخُذْ مِمَّا ظَهَرَ مِنْ أَمْوَالِهِمْ مِمَّا يُدِيرُونَ مِنْ التِّجَارَاتِ مِنْ کُلِّ أَرْبَعِينَ دِينَارًا دِينَارًا فَمَا نَقَصَ فَبِحِسَابِ ذَلِکَ حَتَّی يَبْلُغَ عِشْرِينَ دِينَارًا فَإِنْ نَقَصَتْ ثُلُثَ دِينَارٍ فَدَعْهَا وَلَا تَأْخُذْ مِنْهَا شَيْئًا وَمَنْ مَرَّ بِکَ مِنْ أَهْلِ الذِّمَّةِ فَخُذْ مِمَّا يُدِيرُونَ مِنْ التِّجَارَاتِ مِنْ کُلِّ عِشْرِينَ دِينَارًا دِينَارًا فَمَا نَقَصَ فَبِحِسَابِ ذَلِکَ حَتَّی يَبْلُغَ عَشَرَةَ دَنَانِيرَ فَإِنْ نَقَصَتْ ثُلُثَ دِينَارٍ فَدَعْهَا وَلَا تَأْخُذْ مِنْهَا شَيْئًا وَاکْتُبْ لَهُمْ بِمَا تَأْخُذُ مِنْهُمْ کِتَابًا إِلَی مِثْلِهِ مِنْ الْحَوْلِ

زریق بن حیان سے روایت ہے کہ وہ مقرر تھے مصر کے محصول خانہ پر ولید اور سلیمان بن عبدالملک اور عمر بن عبدالعزیز کے زمانے میں کہ عمر بن عبدالعزیز نے لکھا ان کو جو شخص گزرے اوپر تیرے مسلمانوں میں سے تو جو مال ان کو ظاہر ہو اموال تجارت میں سے تو لے اس میں سے ہر چالیس دینار میں سے ایک دینار یعنی چالیسواں حصہ اور جو چالیس دینار سے کم ہو تو اسی حساب سے بیس دینار تک اگر بیس دینار سے ایک تہائی دینار بھی کم تو اس مال کو چھوڑ دے اس میں سے کچھ نہ لے اور جو تیرے اوپر کوئی ذمی گزرے تو اس کے مال تجارت میں سے ہر بیس دینار میں سے ایک دینار لے جو کم ہو اسی حساب سے دس دینار تک اگر دس دینار سے ایک تہائی دینار بھی کم ہو تو کچھ نہ لے اور جو کچھ تو لے اس کی ایک رسید سال تمام کے واسطے لکھ دے۔

Yahya related to me from Malik from Yahya ibn Said that Zurayq ibn Hayyan, who was in charge of Egypt in the time of al-Walid, Sulayman, and Umar ibn Abdul Aziz, mentioned that Umar ibn Abdul Aziz had written to him saying, "Assess the muslims that you come across and take from what is apparent of their wealth and whatever merchandise is in their charge, one dinar for every forty dinars, and the same proportion from what is less than that down to twenty dinars, and if the amount falls short of that by one third of a dinar then leave it and do not take anything from it. As for the people of the Book that you come across, take from the merchandise in their charge one dinar for every twenty dinars, and the same proportion from what is less than that down to ten dinars, and if the amount falls short by one third of a dinar leave it and do not take anything from it. Give them a receipt for what you have taken f rom them until the same time next year." Malik said, "The position among us (in Madina) concerning goods which are being managed for trading purposes is that if a man pays zakat on his wealth, and then buys goods with it, whether cloth, slaves or something similar, and then sells them before a year has elapsed over them, he does not pay zakat on that wealth until a year elapses over it from the day he paid zakat on it. He does not have to pay zakat on any of the goods if he does not sell them for some years, and even if he keeps them for a very long time he still only has to pay zakat on them once when he sells them." Malik said, "The position among us concerning a man who uses gold or silver to buy wheat, dates, or whatever, for trading purposes and keeps it until a year has elapsed over it and then sells it, is that he only has to pay zakat on it if and when he sells it, if the price reaches a zakatable amount. This is therefore not the same as the harvest crops that a man reaps from his land, or the dates that he harvests from his palms." Malik said, "A man who has wealth which he invests in trade, but which does not realise a zakatable profit for him, fixes a month in the year when he takes stock of what goods he has for trading, and counts the gold and silver that he has in ready money, and if all of it comes to a zakatable amount he pays zakat on it." Malik said, "The position is the same for muslims who trade and muslims who do not. They only have to pay zakat once in any one year, whether they trade in that year or not."Malik said, "There is no zakat to pay on (gold) that is clearly less than twenty dinars (in weight) but if it increases so that by the increase the amount reaches a full twenty dinars in weight then zakat has to be paid. Similarly, there is no zakat to pay on (silver) that is clearly less than two hundred dirhams (in weight), but if it increases so that by the increase the amount reaches a full two hundred dirhams in weight then zakat has to be paid. If it passes the full weight then I think there is zakat to pay, whether it be dinars or dirhams." (i.e. the zakat is assessed by the weight and not the number of the coins.) Malik said, about a man who had one hundred and sixty dirhams by weight, and the exchange rate in his town was eight dirhams to a dinar, that he did not have to pay any zakat. Zakat had only to be paid on twenty dinars of gold or two hundred dirhams.

عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ أَنَّهُ قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ وَهُوَ يُسْأَلُ عَنْ الْکَنْزِ مَا هُوَ فَقَالَ هُوَ الْمَالُ الَّذِي لَا تُؤَدَّی مِنْهُ الزَّکَاةُ

عبداللہ بن دینار سے روایت ہے کہ انہوں نے سنا عبداللہ بن عمر سے کسی نے پوچھا کنز کسے کہتے ہیں جواب دیا کنز وہ مال ہے جس کی زکوٰۃ نہ دی جائے۔

Yahya related to me from Malik that Abdullah ibn Dinar said, "I heard Abdullah ibn Umar being asked what kanz was and he said, It is wealth on which zakat has not been paid. "

عَنْ أَبِي هُرَيْرَةَ أَنَّهُ کَانَ يَقُولُ مَنْ کَانَ عِنْدَهُ مَالٌ لَمْ يُؤَدِّ زَکَاتَهُ مُثِّلَ لَهُ يَوْمَ الْقِيَامَةِ شُجَاعًا أَقْرَعَ لَهُ زَبِيبَتَانِ يَطْلُبُهُ حَتَّی يُمْکِنَهُ يَقُولُ أَنَا کَنْزُکَ

ابوہریرہ ؓ روایت ہے کہ کہتے تھے جس شخص کے پاس مال ہو اور وہ اس کی زکوٰۃ ادا نہ کرے تو قیامت کے روز وہ مال ایک گنجے سانپ کی صورت بنے گا جس کی دو آنکھوں پر سیاہ داغ ہوں گے اور ڈھونڈے گا اپنے مالک کو یہاں تک کہ پائے گا اس کو پھر کہے گا اس سے میں تیرا مال ہوں جس کی زکوٰۃ تو نے نہیں دی تھی۔

Yahya related to me from Malik from Abdullah ibn Dinar from Abus-Salih as-Samman that Abu Hurayra used to say, "Anyone who has wealth on which he has not paid zakat will, on the day of rising, find his wealth made to resemble a whiteheaded serpent with a sac of venom in each cheek which will seek him out until it has him in its power, saying, I am the wealth that you had hidden away. "