Jabir b. ‘Atik reported God’s messenger as saying, “Riders who are rendered objects of dislike to you* will come to you, but you must welcome them when they come to you and give them a free hand regarding what they desire. If they are just they will receive credit for it, but if they are unjust they will be held responsible. Please them, for the perfection of your zakat consists in their good pleasure, and let them ask a blessing for you." Abu Dawud transmitted it. * These are collectors of zakat.

Jarir b. ‘Abdallah told of some people, meaning nomadic Arabs, who came to God’s messenger and said, “Collectors of sadaqa come to us and act unjustly.” He told them to please the collectors who came to them, and when they asked if they must do so even if they wronged them, he replied, “Please those who collect sadaqa from you, even if you are wronged.” Abu Dawud transmitted it.

Bashir b. al-Khasasiya said they told how the collectors of sadaqa went over the score and asked whether they might conceal their property to the extent to which they went over the score, but [the Prophet] told them that they must not. Abu Dawud transmitted it.

Rafi‘ b. Khadij reported God’s messenger as saying, “The official who collects sadaqa in a just manner is like him who fights in God’s path till he returns home." Abu Dawud and Tirmidhi transmitted it.

‘Amr b. Shu'aib on his father’s authority said his grandfather reported the Prophet as saying, “There is to be no collecting of sadaqa from a distance, nor must people who own property remove it far away,* for their sadaqat are to be received only in their dwellings.” Abu Dawud transmitted it. * The point is that the collector of zakat must not make people bring their animals a long distance to him, and they must not remove their animals to a distance when he is coming to collect zakat.

Ibn ‘Umar reported God’s messenger as saying, “He who acquires property is not liable for zakat on it till a year passes.” Tirmidhi transmitted it, mentioning that a number traced the tradition no farther back than Ibn ‘Umar.

Ali said that al-'Abbas asked God’s messenger about paying his sadaqa in advance before it became due, and he gave him permission to do that. Abu Dawud, Tirmidhi, Ibn Majah and Darimi transmitted it.

‘Amr b. Shu'aib on his father’s authority said that his grandfather told of the Prophet addressing the people and saying, “If anyone is guardian of an orphan who owns property, he must trade with it and not leave it till the sadaqa consumes it." Tirmidhi transmitted it, adding that its isnad has been criticised because al-Muthanna b. as- Sabbah was weak.

Abu Huraira said that when Abu Bakr was made the Prophet's successor after his death and infidelity arose among certain Arabs, ‘Umar b. al-Khattab asked Abu Bakr how he could fight with the people when God’s messenger had said, “I have been commanded to fight with the people till they say there is no god but God, so whoever says so has protected his property and his person from me except for what is due from him, and his reckoning is left to God.” Abu Bakr replied, “I swear by God that I will certainly fight with those who make a distinction between prayer and zakat, for the zakat is what is due from property. I swear by God that if they were to refuse me a female kid which they used to pay to God’s messenger I would fight with them over the refusal of it." ‘Umar then said, “I swear by God that I clearly saw God had made Abu Bakr feel justified in fighting, and I recognised that it was right." (Bukhari and Muslim).

He reported God’s messenger as saying, “The treasure of one of you on the day of resurrection will be a large bald snake from which he will flee, but it will keep following after him till he gives it his fingers to eat." Ahmad transmitted it.

Ibn Mas'ud reported the Prophet as saying, “No man will fail to pay the zakat on his property without God putting a large snake on his neck on the day of resurrection." He then recited to them the justification of it from God s Book, “Let not those who are niggardly with what God has given them from His bounty suppose…”* Tirmidhi, Nasa’i and Ibn Majah transmitted it. * Quran 3:180.

‘A’isha said she heard God’s messenger say, “zakat is never mingled with any property without destroying it.” Shafi'i, Bukhari in his Ta’rikh, and al-Humaidi transmitted it, al-Humaidl adding He said, “Sadaqa will have been incumbent on you and you will not pay it, so what is forbidden will destroy what is lawful.” Those who hold that the zakat is connected with the property itself have used this as an argument. It is given thus in al-Muntaqa. Baihaqi transmitted in Shu’ab al-iman from Ahmad b. Hanbal with, his isnad to ‘A’isha, and Ahmad said “mingled” means that a man accepts zakat when he is opulent or rich, whereas it is only for the poor.

Abu Sa'id al-Khudri reported God’s messenger as saying, “No sadaqa is payable on less than five camel-loads (wasq) of dates, on less than five ounces of silver, and on less than five camels.” (Bukhari and Muslim.)

Abu Huraira reported God’s messenger as saying, “No sadaqa is due from a Muslim on his slave or his horse.” In a version he said, “There is no sadaqa on his slave except that given at the breaking of the fast.” (Bukhari and Muslim.)

In the name of God, the Compassionate, the Merciful. This is the obligatory sadaqa which God’s messenger imposed on the Muslims which God commanded him to impose. Those Muslims who are asked for the proper amount must give it, but those who are asked for more than that must not give it. For twenty-four camels or less, a sheep is to be given for every five. When they reach twenty-five to thirty-five, a she-camel in her second year is to be given. When they reach thirty-six to forty-five, a she-camel in her third year is to be given. When they reach forty-six to sixty, a she-camel in her fourth year which is ready to be covered by a stallion is to be given. When they reach sixty-one to seventy-five, a she-camel in her fifth year is to be given. When they reach seventy-six to ninety, two she-camels in their third year are to be given. When they reach ninety-one to a hundred and twenty, two she-camels in their fourth year which are ready to be covered by a stallion are to be given. When they exceed a hundred and twenty, a she-camel in her third year is to be given for every forty and a she-camel in her fourth year for every fifty. If anyone has only four camels, no sadaqa is payable on them unless their owner wishes, but when they reach five a sheep is payable on them. If anyone whose camels reach the number on which a she-camel in her fifth year is payable does not possess one but possesses one in her fourth year, that will be accepted from him along with two sheep if he can conveniently give them, or else twenty dirhams. If anyone whose camels reach the number on which a she-camel in her fourth year is payable does not possess one but possesses one in her fifth year, that will be accepted from him, and the collector must give him twenty dirhams or two sheep. If anyone whose camels reach the number on which a she-camel in her fourth year is payable possesses only one in her third year, that will be accepted from him along with two sheep or twenty dirhams. If any one whose camels reach the number on which a she-camel in her third year is payable possesses one in her fourth year, that will be accepted from him, and the collector must give him twenty dirhams or two sheep. If anyone whose camels reach the number on which a she-camel in her third year is payable does not possess one but possesses one in her second year, that will be accepted from him, and he must give along ...

‘Abdallah b. ‘Umar reported the Prophet as saying, “A tenth is payable on what is watered by rain or wells, or from underground moisture, and a twentieth on what is watered by draught camels.” Bukhari transmitted it.

Abu Huraira reported God’s messenger as saying, “No retaliation is payable for a wound caused by a dumb animal, or for an accident in a well or a mine, but a fifth is payable on buried treasure.” * (Bukhari and Muslim.) * The word used (rikaz) is applied to treasure buried by people in pre-Islamic times; but the word may also mean metal in mines.

‘Ali reported God’s messenger as saying, “I have given exemption regarding horses and slaves; with regard to coins, however, you must pay a dirham for every forty, but nothing is payable on a hundred and ninety. When the total reaches two hundred, five dirhams are payable.” Tirmidhi and Abu Dawud transmitted it. In a version by Abu Dawud from al-Harith al-A'war from ‘Ali, from the Prophet, as Zuhair thought,* he said, “Pay a fortieth.” A dirham is payable on every forty, but you are not liable for payment till you have a complete two hundred dirhams. When they reach two hundred five dirhams are payable, and that proportion is applicable to larger amounts. Regarding sheep, for every forty sheep up to a hundred and twenty, one sheep is payable. If there is one more, then up to two hundred two sheep are payable. If there are more, then up to three hundred three sheep are payable, and if there are more than three hundred a sheep is payable for every hundred. But if you possess only thirty-nine, nothing is payable on them. Regarding cattle, a male calf of a year old is payable for every thirty and a cow in its third year for forty, but nothing is payable on working animals. * Zuhair, from whom Abu Dawud’s immediate informant got the tradition, is here quoted as saying he thought 'Ali got the tradition from the Prophet directly. See Abu Dawud, zakat, 5. There are three stages in the isnad between Zuhair and Ali.

Mu'adh said that when the Prophet sent him to the Yemen he ordered him to take a male or female calf of a year old for every thirty cattle and a cow in its third year for every forty. Abu Dawud, Tirmidhi, Nasa’i and Darimi transmitted it.

Anas reported God’s messenger as saying, “He who collects more sadaqa than is due is like him who refuses to pay it.” * Abu Dawud and Tirmidhi transmitted it. * Meaning that the sin committed by both is similar in its seriousness.

Abu Sa’id al-Khudri reported the Prophet as saying, “There is no sadaqa payable on grain or dates till they reach five camel-loads.” Nasa’i transmitted it.

Musa b. Talha said he had the letter of Mu'adh b. Jabal from the Prophet to the effect that he ordered him to collect sadaqa only on wheat, barley, raisins and dates. It is in mursal form and is transmitted in Sharh as-sunna.

‘Attab b. Usaid reported the Prophet as saying regarding the zakat on vines, “They are to be estimated as palm-trees are, then the zakat is to be paid in raisins as the zakat on palm-trees is paid in dried dates.” Tirmidhi and Abu Dawud transmitted it.

Sahl b. Abu Hathma related that God’s messenger used to say, “When you estimate take them leaving a third, and if you do not leave a third leave a quarter.” * Tirmidhi, Abu Dawud and Nasa'i transmitted it. * This is interpreted by some as meaning that a third or a quarter was not to be reckoned when assessing the tax.

'A’isha said the Prophet used to send 'Abdallah b. Rawaha to Jews, and he would make an estimate of the palm trees when the fruit was in good condition before any of it was eaten. Abu Dawud transmitted it.

Ibn ‘Umar reported God’s messenger as saying regarding honey, “A skin is payable on every ten.” Tirmidhi transmitted it, saying its isnad is criticised and that little on this subject is soundly reported from the Prophet.

Zainab the wife of ‘Abdallah said God’s messenger addressed them saying, “You women should give alms even if it consists of your jewellery, * for you will be the majority of the inhabitants of jahannam on the day of resurrection.” Tirmidhi transmitted it. * There is a difference of opinion as to whether this means simply giving some of their jewellery, or whether it means that zakat must be paid on jewellery which they possess.

‘Amr b. Shu'aib on his father’s authority said that his grandfather told of two women wearing gold bangles on their wrists coming to God’s messenger, who asked them whether they paid zakat on them. On their replying that they did not, he asked them whether they wanted God to put two bangles of fire on them, and when they replied that they did not, he told them to pay the zakat due on them. Tirmidhi transmitted it, saying something similar to this tradition has been transmitted by al-Muthanna b. as-Sabbah from ‘Amr b. Shu'aib; but al-Muthanna b. as-Sabbah and Ibn Lahi'a are declared to be weak in tradition; and nothing on this subject is soundly reported from the Prophet.

Umm Salama said she was wearing gold ornaments and asked God’s messenger whether that was a treasure,* to which he replied, “Whatever reaches a quantity on which zakat is payable is not a treasure when the zakat is paid.” Malik and Abu Dawud transmitted it. * The word kanz which means a treasure is used as a technical term for property liable to zakat on which the zakat is not paid.

Samura b. Jundub said God’s messenger used to order them to deduct the sadaqa from what they prepared for trade. Abu Dawud transmitted it.

Rabi'a b. ‘Abd ar-Rahman on more than one person’s authority said, “God’s messenger assigned as a fief to Bilal b. al-Harith al-Muzani the mines of al-Qabaliya which is in the neighbourhood of al-Fur‘,* and only zakat is levied on those mines up to the present day.” Abu Dawud transmitted it. * Yaqut, Mu'jam, ii, 471, says it is a village in the neighbourhood of ar-Rabadha, eight stages from Medina on the way to Mecca; some say four days’ journey.

‘Ali reported the Prophet as saying, “There is no sadaqa on green herbs, palm-trees given in usufruct for a year, less than five camel-loads, working animals, or al-jabha.” As-Saqr said al-jabha* consists of horses, mules and slaves. Daraqutni transmitted it. * Applied usually to horses, meaning the best type.

Tawus told that a waqs of cattle was brought to Mu'adh b. Jabal and he said the Prophet did not command him to pay anything on them. Daraqutni and Shafi' transmitted it, the latter saying that a waqs is a number less than that on which sadaqa is payable. * * The word waqs or waqas is applied to odd numbers of animals (usually cattle) between one limit of assessment and the next.

Ibn ‘Umar said God’s messenger prescribed as the zakat payable by slave and freeman, male and female, young and old among the Muslims on breaking the fast of Ramadan a sa'* of dried dates or a sa' of barley, and gave command that this should be paid before the people went out to prayer. (Bukhari and Muslim.) * The Hijazi sa' is described as a measure equivalent to four mudds, the mudd being the amount a man with average size hands can hold with both hands extended.

Abu Sa'id al-Khudrl said, “We used to bring forth as the zakat on breaking the fast of Ramadan a sa’ of grain, or of barley, or of dried dates, or of cheese, or of raisins." (Bukhari and Muslim.)

Ibn 'Abbas said, “At the end of Ramadan bring forth the sadaqa relating to your fast. God's messenger prescribed this sadaqa as a sa' of dried dates or barley, or half a sa' of wheat payable by every free¬man or slave, male or female, young or old." Abu Dawud and Nasa’i transmitted it.

He said that God’s messenger prescribed the zakat relating to the breaking of the fast as a purification of the fasting from empty and obscene talk and as food for the poor. Abu Dawud transmitted it.

‘Amr b. Shu'aib on his father’s authority said his grandfather told that the Prophet sent someone to announce in the ravines of Mecca, “The sadaqa relating to the breaking of the fast is incumbent on every Muslim, male or female, freeman or slave, young or old, consisting of two mudds of wheat or such like, or a sa' of grain." Tirmidhi transmitted it.

‘Abdallah b. Tha'laba, or Tha'laba b. ‘Abdallah b. Abu Su'air* reported on his father’s authority that God’s messenger said, “A sa’ of wheat** is to be taken from every two, young or old, freeman or slave, male or female. Those of you who are rich will be purified by God and those of you who are poor will have more than they gave returned by Him to them.” Abu Dawud transmitted it. * Abu Dawud, zakat, 21 gives the name as above, but others often give b. Su'air. Ibn 'Abd al-Barr in Isti'ab and Ibn Hajar in Tahdhib give b. Su'air, adding that b. Abu Su'air also occurs. ** The transmitter is not sure which word for "wheat” was used, so he gives either burr or qamh.

Anas told that the Prophet came upon a date on the road and said, “Were it not that I fear it may be part of the sadaqa I would eat it.” (Bukhari and Muslim.)

Abu Huraira told that al-Hasan b. 'All took one of the dates of the sadaqa and put it in his mouth, whereupon the Prophet said, “Leave it alone, leave it alone,” in order that he might throw it away. He then said, “Do you not know that we* do not eat the sadaqa?’ (Bukhari and Muslim.) * The pronoun includes the Prophet and his family, al Hasan being his grandson. The idea is more definitely expressed in 'Abd al-Muttalib's tradition.

‘Abd al-Muttalib b. Rabi'a reported God’s messenger as saying, “These sadaqat are only people’s impurities,* and they are not lawful for Muhammad or Muhammad’s family.” Muslim transmitted it. * i.e. an atonement for their sins.

Abu Huraira said that when God’s messenger was brought food he asked whether it was a present or sadaqa, and if he was informed that it was sadaqa he told his companions to eat, but did not eat himself; if however he was informed that it was a present he put in his hand and ate along with them. (Bukhari and Muslim.)

‘A’isha said that three sunnas concerned Barira.* One was that she became free and was given her choice regarding her husband. God’s messenger said, "The right of inheritance from an emancipated slave belongs to the one who set him free.”* God’s messenger once came in when the pot was boiling with meat in it, and he was presented with some of the bread and condiments which were in the house. He asked, “Did I not see a pot containing meat?” and was told, “Yes, but that is meat which was given as sadaqa to Barira and you do not eat the sadaqa.” He replied, “It is sadaqa for her and a gift to us.” *** (Bukhari and Muslim.) * A slave-woman whom 'A’isha bought and set free. ** The context shows that these words are said to have been spoken in connection with Barira. *** This is the part of the tradition which makes it relevant in this chapter, as it declares that one who may not lawfully receive sadaqa may accept as a gift sadaqa which has been received by one who may lawfully receive it.

She said that God’s messenger would accept a present and give something in return for it. Bukhari transmitted it.

Abu Huraira reported God’s messenger as saying, “If I were invited to eat a trotter I would accept the invitation, and if I were presented with a fore-leg I would accept it.” Bukhari transmitted it.

He reported God’s messenger as saying, "The poor man (miskin) is not the one who goes round to people and is dismissed with one or two morsels, and one or two dates, but is he who does not get enough to satisfy him, is not taken notice of so that alms may be given him, yet does not get up and beg from people.” (Bukhari and Muslim.)

Abu Rafi' said God’s messenger sent a man of the B. Makhzum to collect sadaqa and he asked him to accompany him so that he might get some of it; but he refused to do so till he went to God's messenger and asked him. He went to the Prophet and asked him, and he said, “The sadaqa is not lawful for us, and the clients of a people are treated as being of their number.” * Tirmidhi, Abu Dawud and Nasa’i transmitted it. * Abu Rafi’ had been a slave of the Prophet by whom he was set free. The point of the tradition is that the rules which apply to any people apply to their freedmen as well, and so Abu Rafi' was not entitled to receive sadaqa.

'Abdallah b. ‘Amr reported God’s messenger as saying, “Sadaqa may not be given to a rich man, or to one who has strength and is sound in limb.” Tirmidhi, Abu Dawud and Darimi transmitted it, and Ahmad, Nasa’i and Ibn Majah transmitted it from Abu Huraira.

‘Ubaidallah b. ‘Adi b. al-Khiyar said two men informed him that they had come to the Prophet when he was at the Farewell Pilgrimage while he was dividing the sadaqa and asked him for some of it. He looked them up and down, and seeing that they were robust, he said, “If you wish I shall give you something, but there is no share in it for a rich man or for one who is strong and able to earn a living.” Abu Dawud and Nasa’i transmitted it.