Chapter 13

باب 13

(13) باب بَرَكَةِ الْغَازِي فِي مَالِهِ حَيًّا وَمَيِّتًا مَعَ النَّبِيِّ صلى الله عليه وسلم وَوُلاَةِ الأَمْرِ

(13) Chapter: Blessed is the wealth of a living or a dead Ghazi (TH)
38
حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، قَالَ قُلْتُ لأَبِي أُسَامَةَ أَحَدَّثَكُمْ هِشَامُ بْنُ عُرْوَةَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَالَ لَمَّا وَقَفَ الزُّبَيْرُ يَوْمَ الْجَمَلِ دَعَانِي، فَقُمْتُ إِلَى جَنْبِهِ فَقَالَ يَا بُنَىِّ، إِنَّهُ لاَ يُقْتَلُ الْيَوْمَ إِلاَّ ظَالِمٌ أَوْ مَظْلُومٌ، وَإِنِّي لاَ أُرَانِي إِلاَّ سَأُقْتَلُ الْيَوْمَ مَظْلُومًا، وَإِنَّ مِنْ أَكْبَرِ هَمِّي لَدَيْنِي، أَفَتُرَى يُبْقِي دَيْنُنَا مِنْ مَالِنَا شَيْئًا فَقَالَ يَا بُنَىِّ بِعْ مَالَنَا فَاقْضِ دَيْنِي. وَأَوْصَى بِالثُّلُثِ، وَثُلُثِهِ لِبَنِيهِ، يَعْنِي عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ يَقُولُ ثُلُثُ الثُّلُثِ، فَإِنْ فَضَلَ مِنْ مَالِنَا فَضْلٌ بَعْدَ قَضَاءِ الدَّيْنِ شَىْءٌ فَثُلُثُهُ لِوَلَدِكَ. قَالَ هِشَامٌ وَكَانَ بَعْضُ وَلَدِ عَبْدِ اللَّهِ قَدْ وَازَى بَعْضَ بَنِي الزُّبَيْرِ خُبَيْبٌ وَعَبَّادٌ، وَلَهُ يَوْمَئِذٍ تِسْعَةُ بَنِينَ وَتِسْعُ بَنَاتٍ. قَالَ عَبْدُ اللَّهِ فَجَعَلَ يُوصِينِي بِدَيْنِهِ وَيَقُولُ يَا بُنَىِّ، إِنْ عَجَزْتَ عَنْهُ فِي شَىْءٍ فَاسْتَعِنْ عَلَيْهِ مَوْلاَىَ. قَالَ فَوَاللَّهِ مَا دَرَيْتُ مَا أَرَادَ حَتَّى قُلْتُ يَا أَبَتِ مَنْ مَوْلاَكَ قَالَ اللَّهُ. قَالَ فَوَاللَّهِ مَا وَقَعْتُ فِي كُرْبَةٍ مِنْ دَيْنِهِ إِلاَّ قُلْتُ يَا مَوْلَى الزُّبَيْرِ، اقْضِ عَنْهُ دَيْنَهُ. فَيَقْضِيهِ، فَقُتِلَ الزُّبَيْرُ ـ رضى الله عنه ـ وَلَمْ يَدَعْ دِينَارًا وَلاَ دِرْهَمًا، إِلاَّ أَرَضِينَ مِنْهَا الْغَابَةُ، وَإِحْدَى عَشْرَةَ دَارًا بِالْمَدِينَةِ، وَدَارَيْنِ بِالْبَصْرَةِ، وَدَارًا بِالْكُوفَةِ، وَدَارًا بِمِصْرَ. قَالَ وَإِنَّمَا كَانَ دَيْنُهُ الَّذِي عَلَيْهِ أَنَّ الرَّجُلَ كَانَ يَأْتِيهِ بِالْمَالِ فَيَسْتَوْدِعُهُ إِيَّاهُ فَيَقُولُ الزُّبَيْرُ لاَ وَلَكِنَّهُ سَلَفٌ، فَإِنِّي أَخْشَى عَلَيْهِ الضَّيْعَةَ، وَمَا وَلِيَ إِمَارَةً قَطُّ وَلاَ جِبَايَةَ خَرَاجٍ وَلاَ شَيْئًا، إِلاَّ أَنْ يَكُونَ فِي غَزْوَةٍ مَعَ النَّبِيِّ صلى الله عليه وسلم أَوْ مَعَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ ـ رضى الله عنهم ـ قَالَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ فَحَسَبْتُ مَا عَلَيْهِ مِنَ الدَّيْنِ فَوَجَدْتُهُ أَلْفَىْ أَلْفٍ وَمِائَتَىْ أَلْفٍ قَالَ فَلَقِيَ حَكِيمُ بْنُ حِزَامٍ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ فَقَالَ يَا ابْنَ أَخِي، كَمْ عَلَى أَخِي مِنَ الدَّيْنِ فَكَتَمَهُ. فَقَالَ مِائَةُ أَلْفٍ. فَقَالَ حَكِيمٌ وَاللَّهِ مَا أُرَى أَمْوَالَكُمْ تَسَعُ لِهَذِهِ. فَقَالَ لَهُ عَبْدُ اللَّهِ أَفَرَأَيْتَكَ إِنْ كَانَتْ أَلْفَىْ أَلْفٍ وَمِائَتَىْ أَلْفٍ قَالَ مَا أُرَاكُمْ تُطِيقُونَ هَذَا، فَإِنْ عَجَزْتُمْ عَنْ شَىْءٍ مِنْهُ فَاسْتَعِينُوا بِي. قَالَ وَكَانَ الزُّبَيْرُ اشْتَرَى الْغَابَةَ بِسَبْعِينَ وَمِائَةِ أَلْفٍ، فَبَاعَهَا عَبْدُ اللَّهِ بِأَلْفِ أَلْفٍ وَسِتِّمِائَةِ أَلْفٍ ثُمَّ قَامَ فَقَالَ مَنْ كَانَ لَهُ عَلَى الزُّبَيْرِ حَقٌّ فَلْيُوَافِنَا بِالْغَابَةِ، فَأَتَاهُ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ، وَكَانَ لَهُ عَلَى الزُّبَيْرِ أَرْبَعُمِائَةِ أَلْفٍ فَقَالَ لِعَبْدِ اللَّهِ إِنْ شِئْتُمْ تَرَكْتُهَا لَكُمْ. قَالَ عَبْدُ اللَّهِ لاَ. قَالَ فَإِنْ شِئْتُمْ جَعَلْتُمُوهَا فِيمَا تُؤَخِّرُونَ إِنْ أَخَّرْتُمْ. فَقَالَ عَبْدُ اللَّهِ لاَ. قَالَ قَالَ فَاقْطَعُوا لِي قِطْعَةً. فَقَالَ عَبْدُ اللَّهِ لَكَ مِنْ هَا هُنَا إِلَى هَا هُنَا. قَالَ فَبَاعَ مِنْهَا فَقَضَى دَيْنَهُ فَأَوْفَاهُ، وَبَقِيَ مِنْهَا أَرْبَعَةُ أَسْهُمٍ وَنِصْفٌ، فَقَدِمَ عَلَى مُعَاوِيَةَ وَعِنْدَهُ عَمْرُو بْنُ عُثْمَانَ وَالْمُنْذِرُ بْنُ الزُّبَيْرِ وَابْنُ زَمْعَةَ فَقَالَ لَهُ مُعَاوِيَةُ كَمْ قُوِّمَتِ الْغَابَةُ قَالَ كُلُّ سَهْمٍ مِائَةَ أَلْفٍ. قَالَ كَمْ بَقِيَ قَالَ أَرْبَعَةُ أَسْهُمٍ وَنِصْفٌ. قَالَ الْمُنْذِرُ بْنُ الزُّبَيْرِ قَدْ أَخَذْتُ سَهْمًا بِمِائَةِ أَلْفٍ. قَالَ عَمْرُو بْنُ عُثْمَانَ قَدْ أَخَذْتُ سَهْمًا بِمِائَةِ أَلْفٍ. وَقَالَ ابْنُ زَمْعَةَ قَدْ أَخَذْتُ سَهْمًا بِمِائَةِ أَلْفٍ. فَقَالَ مُعَاوِيَةُ كَمْ بَقِيَ فَقَالَ سَهْمٌ وَنِصْفٌ. قَالَ أَخَذْتُهُ بِخَمْسِينَ وَمِائَةِ أَلْفٍ. قَالَ وَبَاعَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ نَصِيبَهُ مِنْ مُعَاوِيَةَ بِسِتِّمِائَةِ أَلْفٍ، فَلَمَّا فَرَغَ ابْنُ الزُّبَيْرِ مِنْ قَضَاءِ دَيْنِهِ قَالَ بَنُو الزُّبَيْرِ اقْسِمْ بَيْنَنَا مِيرَاثَنَا. قَالَ لاَ، وَاللَّهِ لاَ أَقْسِمُ بَيْنَكُمْ حَتَّى أُنَادِيَ بِالْمَوْسِمِ أَرْبَعَ سِنِينَ أَلاَ مَنْ كَانَ لَهُ عَلَى الزُّبَيْرِ دَيْنٌ فَلْيَأْتِنَا فَلْنَقْضِهِ. قَالَ فَجَعَلَ كَلَّ سَنَةٍ يُنَادِي بِالْمَوْسِمِ، فَلَمَّا مَضَى أَرْبَعُ سِنِينَ قَسَمَ بَيْنَهُمْ قَالَ فَكَانَ لِلزُّبَيْرِ أَرْبَعُ نِسْوَةٍ، وَرَفَعَ الثُّلُثَ، فَأَصَابَ كُلَّ امْرَأَةٍ أَلْفُ أَلْفٍ وَمِائَتَا أَلْفٍ، فَجَمِيعُ مَالِهِ خَمْسُونَ أَلْفَ أَلْفٍ وَمِائَتَا أَلْفٍ.

Narrated `Abdullah bin Az-Zubair:
When Az-Zubair got up during the battle of Al-Jamal, he called me and I stood up beside him, and he said to me, "O my son! Today one will be killed either as an oppressor or as an oppressed one. I see that I will be killed as an oppressed one. My biggest worry is my debts. Do you think, if we pay the debts, there will be something left for us from our money?" Az-Zubair added, "O my son! Sell our property and pay my debts." Az-Zubair then willed one-third of his property and willed one-third of that portion to his sons; namely, `Abdullah's sons. He said, "One-third of the one third. If any property is left after the payment of the debts, one-third (of the one-third of what is left) is to be given to your sons." (Hisham, a sub-narrator added, "Some of the sons of `Abdullah were equal in age to the sons of Az-Zubair e.g. Khubaib and `Abbas. `Abdullah had nine sons and nine daughters at that time." (The narrator `Abdullah added:) My father (Az-Zubair) went on drawing my attention to his debts saying, "If you should fail to pay part of the debts, appeal to my Master to help you." By Allah! I could not understand what he meant till I asked, "O father! Who is your Master?" He replied, "Allah (is my Master)." By Allah, whenever I had any difficulty regarding his debts, I would say, "Master of Az-Zubair! Pay his debts on his behalf ." and Allah would (help me to) pay it. Az-Zubair was martyred leaving no Dinar or Dirham but two pieces of land, one of which was (called) Al-Ghaba, and eleven houses in Medina, two in Basra, one in Kufa and one in Egypt. In fact, the source of the debt which he owed was, that if somebody brought some money to deposit with him. Az-Zubair would say, "No, (i won't keep it as a trust), but I take it as a debt, for I am afraid it might be lost." Az-Zubair was never appointed governor or collector of the tax of Kharaj or any other similar thing, but he collected his wealth (from the war booty he gained) during the holy battles he took part in, in the company of the Prophet, Abu Bakr, `Umar, and `Uthman. (`Abdullah bin Az-Zubair added:) When I counted his debt, it turned to be two million and two hundred thousand. (The sub-narrator added:) Hakim bin Hizam met `Abdullah bin Zubair and asked, "O my nephew! How much is the debt of my brother?" `Abdullah kept it as a secret and said, "One hundred thousand," Hakim said, "By Allah! I don't think your property will cover it." On that `Abdullah said to him, "What if it is two million and two hundred thousand?" Hakim said, "I don't think you can pay it; so if you are unable to pay all of it, I will help you." Az- Zubair had already bought Al-Ghaba for one hundred and seventy thousand. `Abdullah sold it for one million and six hundred thousand. Then he called the people saying, "Any person who has any money claim on Az-Zubair should come to us in Al-Ghaba." There came to him `Abdullah bin Ja`far whom Az-Zubair owed four hundred thousand. He said to `Abdullah bin Az-Zubair, "If you wish I will forgive you the debt." `Abdullah (bin Az-Zubair) said, "No." Then Ibn Ja`far said, "If you wish you can defer the payment if you should defer the payment of any debt." Ibn Az-Zubair said, "No." `Abdullah bin Ja`far said, "Give me a piece of the land." `Abdullah bin AzZubair said (to him), "Yours is the land extending from this place to this place." So, `Abdullah bin Az-Zubair sold some of the property (including the houses) and paid his debt perfectly, retaining four and a half shares from the land (i.e. Al-Ghaba). He then went to Mu'awlya while `Amr bin `Uthman, Al-Mundhir bin Az- Zubair and Ibn Zam`a were sitting with him. Mu'awiya asked, "At what price have you appraised Al- Ghaba?" He said, "One hundred thousand for each share," Muawiya asked, "How many shares have been left?" `Abdullah replied, "Four and a half shares." Al-Mundhir bin Az-Zubair said, "I would like to buy one share for one hundred thousand." `Amr bin `Uthman said, "I would like to buy one share for one hundred thousand." Ibn Zam`a said, "I would like to buy one share for one hundred thousand." Muawiya said, "How much is left now?" `Abdullah replied, "One share and a half." Muawiya said, "I would like to buy it for one hundred and fifty thousand." `Abdullah also sold his part to Muawiya six hundred thousand. When Ibn AzZubair had paid all the debts. Az-Zubair's sons said to him, "Distribute our inheritance among us." He said, "No, by Allah, I will not distribute it among you till I announce in four successive Hajj seasons, 'Would those who have money claims on Az-Zubair come so that we may pay them their debt." So, he started to announce that in public in every Hajj season, and when four years had elapsed, he distributed the inheritance among the inheritors. Az-Zubair had four wives, and after the one-third of his property was excluded (according to the will), each of his wives received one million and two hundred thousand. So the total amount of his property was fifty million and two hundred thousand. (TH)

Reference (TH): Sahih al-Bukhari 3129 (TH)

In-book reference (TH): Book 57, Hadith 38 (TH)

USC-MSA web (English) reference(deprecated numbering scheme): Vol. 4, Book 53, Hadith 358 (TH)

FAQs: (TH)

Zakat is not accumulated on income or your monthly wage. It's the value of assets you've had for a year that determines your zakat obligation.
The new Islamic year is set to begin on [date]. The new Islamic year begins on the 1st of Muharram. The Gregorian date may vary.
The most important Kalma is the first Kalma (Kalma Tayyab) since it is essential for a Muslim to be a true believer.
The names of the six Kalmas are Kalma Tayyab, Kalma Shahadat, Kalma Tamjeed, Kalma Tauheed, Kalma Astaghfaar, and Kalma Radd-e-Kufr.
Reciting and memorizing the six Kalmas strengthens faith, invokes spiritual purity and tranquility, and washes away sins.
A part of the second Kalma (Kalma Shahadat) is recited during Tashahud in Namaz to reaffirm our belief in the oneness of Allah and in the Prophet being His last messenger.
Every Muslim is bound to pay zakat annually. The amount of money you give will be based on your accumulated wealth over the hijri year.
The shortest answer is yes. However, calculating business zakat can contain a lot of complexities, such as business expenses, inventory, and debts. It is best to consult with scholars or experts to ensure accurate calculations.
Yes, your zakat calculation is considered confidential between you and Allah (سُبْحَانَهُ وَتَعَالَى). There is no obligation to disclose the exact amount of your zakat to others.
Yes, zakat is payable on the gold you wear.
Personal residences, regardless of their value, are not counted as part of zakat calculations.
Unsettled loans are deducted from your assets when calculating zakat. If you owe money to others, it diminishes the overall value of your wealth, potentially affecting your zakat obligation.
The 12th and last month of the Hijri calendar is Dhu’l-Hijjah.
Yes, you can choose to pay your calculated zakat every month.
Certain categories of people, such as wealthy individuals whose wealth exceeds the nisab threshold, are not eligible to receive zakat. Additionally, close relatives and dependents are generally not eligible to receive zakat from you.
Zakat recipients generally include the needy, those who are working to establish themselves, those in debt, those who are engaged in the distribution and collection of zakat, and travelers.
Zakat is not directly calculated on income. Instead, it's based on accumulated wealth over a lunar year. Income taxes are not a direct factor in zakat's calculations.
No, it is not necessary to disclose the amount of zakat you give to those in need. On the other hand, sharing your purpose behind giving zakat can encourage others to fulfil their charitable obligations and foster a beautiful culture of giving.
Salah is the second pillar of Islam and obligatory for every mature and sane Muslim. Muslims offer Salah to praise Allah, talk to Him, ask for forgiveness and mercy, and to connect with Him.
Closing one's eyes during Salah is considered Makruh (undesirable) because Muslims are essentially commanded to look at the place of prostration while praying. However, it may be permissible and even prioritized if one feels that keeping his eyes closed helps focus and concentrate during prayer.
While praying, Muslims should look at the place of prostration (during Qiyam), at their feet (during Ruku), the tip of their nose (during Sujood), at their lap (during Qu’ood), and at their shoulders (while performing Salah).
Yes. Although men must ideally offer prayers in the mosque, they can be offered anywhere except rubbish dumps, bathrooms, and graveyards.
Yes. You can wear gloves while offering prayers since it is not mandatory for your hand to touch the ground directly during Sujood (prostration).
Al-Ghani (The Rich, The Independent, The Wealthy) and Al-Razzaq (The All-Provider) should be recited for barakah and abundance in rizq and wealth.
Books, essays, and videos are just some of the many options for digging more into tasbihat's history and philosophy. Islamic scholars and websites often guide Dhikr practices and tasbihat.
Tasbihat are considered optional acts of worship in Islam. While not obligatory, engaging in Dhikr and tasbihat is highly recommended and carries excellent spiritual rewards.
Before performing any act of worship, including tasbihat, it is important to have a definite intention, also known as a niyyah. It is important to have a pure intention, with the end goal of remembering and glorifying Allah سُبْحَانَهُ وَتَعَالَى.
The practice of tasbihat is not restricted to the period in which a person is praying but can be done at any time. No matter if they are sitting at a desk, in a queue, or on the road. Islam requires its followers to constantly keep Allah سُبْحَانَهُ وَتَعَالَى in mind.
The number of times one should recite tasbihat is not set in stone. Even though it is customary to say the tasbihat (SubhanAllah سُبْحَانَ الله, Alhamdulillah الْحَمْدُ لِلَّهِ, and Allahu Akbar اللَّهُ أَكْبَرُ ) 33 times after prayers, Muslims are free to do it as often as they like.
The most common tasbihat are phrases glorifying and remembering Allah سُبْحَانَهُ وَتَعَالَى , including "SubhanAllah (سُبْحَانَ الله)" (Glory be to Allah ), "Alhamdulillah (الْحَمْدُ لِلَّهِ)" (Praise be to Allah), "Allahu Akbar (اللَّهُ أَكْبَرُ)" (Allah is the Greatest), and "La ilaha illallah (لَا إِلَـٰهَ إِلَّا اللَّهُ)" (There is no god but Allah). Other common phrases include Istighfar (seeking forgiveness) and Darood Sharif (blessings on the Prophet Muhammad ﷺ).
The most mentioned name of Allah in the Holy Quran is Al-Ghafur (The Ever-Forgiving). It occurs 91 times.
The 13 attributes of Allah are Oneness, Existence, Everlastingness, Eternity, Power, Will, Non-neediness of others, Knowledge, Sight, Hearing, Speech, Life, and Non-resemblance to His creation.
Yes. The 99 names of Allah have been revealed to Muslims in the Holy Quran.
Al-Muhaymin (The Protector) should be recited to seek protection from all evils.
Yes, tasbihat can be done in a group setting. Gatherings of Muslims for Dhikr include reciting tasbihat, praising Allah سُبْحَانَهُ وَتَعَالَى, and showering blessings upon the Prophet Muhammad ﷺ.
Ash-Shafee (The Healer) should be recited for good health.
Islamic media helps in the dissemination of authentic facts and knowledge about Islam and its teachings with the help of lectures, talk shows, podcasts, and Q&A sessions.
One should make sure before making any Islamic content that it is within the bounds of Islamic rules and regulations and is 100% authentic and genuine.
Those who aspire to become Muslim speakers and scholars must acquire a great deal of knowledge in Islam, the Holy Quran, and Sunnah, in addition to Sharia and Islamic jurisprudence, from authentic circles of knowledge.
Hajj {year} is set to begin from the evening of [Date] until the evening of [Date]. Hajj is performed from the 8th to the 13th of Dhu’l-Hijjah. The Gregorian dates vary each year.
Ramadan {year} will start on [Date] and will continue for 29 or 30 days based on the moon’s sighting. Fasting starts from 1st Ramadan and lasts till the moon of Shawwal is sighted.
Rabi ul Awal {year} is expected to begin on [date]. Rabi ul Awal is the month in which the Prophet Muhammad was born. This month is marked with celebrations, acts of charity, and goodwill.
The month of Safar {year} is to commence on [date]. The Prophet Muhammad suffered many hardships during the month of Safar. He recommended engaging in ibadah and saying astaghfar in this month to remain in Allah's protection and favor.
Ashura {year} is on [date]. Ashura means the 10th. Specifically, it refers to the 10th of Muharram, which is an important date in Islamic theology.
Muharram marks the beginning of a new Islamic calendar, and so it is the 1st month.