عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ: «مَا مِنْ صَاحِبِ ذَهَبٍ وَلا فِضَّةٍ لاَ يُؤَدِّي مِنْهَا حَقَّهَا إِلّا إِذَا كَانَ يَوْمُ القِيَامَةِ صُفِّحَتْ لَهُ صَفَائِحُ مِنْ نَارٍ، فَأُحْمِيَ عَلَيْهَا فِي نَارِ جَهَنَّمَ، فَيُكْوَى بِهَا جَنْبُهُ، وَجَبِينُهُ وَظَهْرُهُ، كُلَّمَا بَرَدَتْ أُعِيدَتْ لَهُ، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتَّى يُقْضَى بَيْنَ العِبَادِ فَيُرَى سَبِيلُهُ، إِمَّا إِلَى الْجَنَّةِ، وَإمَّا إِلَى النَّارِ.» قِيلَ: يَا رَسُولَ اللّهِ فَالْإِبِلُ؟ قَالَ: «وَلا صَاحِبِ إِبلٍ لا يُؤَدِّي مِنْهَا حَقَّهَا -وَمِنْ حَقِّهَا حَلْبُهَا يَوْمَ وِرْدِهَا- إِلّا إِذَا كَانَ يَوْمُ الْقِيَامَةِ بُطِحَ لَهَا بِقَاعٍ قَرْقَرٍ أَوْفَرَ مَا كَانَتْ، لا يَفْقِدُ مِنْهَا فَصِيلًا وَاحِدًا، تَطَؤُهُ بِأخْفَافِهَا، وَتَعَضُّهُ بِأفْوَاهِهَا، كُلَّمَا مَرَّ عَلَيْهِ أُولاهَا رُدَّ عَلَيْهِ أُخْرَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ ألْفَ سَنَةٍ، حَتَّى يُقْضَى بَيْنَ الْعِبَادِ، فَيُرَى سَبِيلُهُ، إمَّا إِلَى الجَنَّةِ، وَإمَّا إِلَى النَّارِ». قِيلَ: يَا رَسُولَ اللّهِ فَالْبَقَرُ وَالْغَنَمُ؟ قَالَ: «وَلا صَاحِبِ بَقَرٍ وَلا غَنَمٍ لا يُؤَدِّي مِنْهَا حَقَّهَا إِلّا إِذَا كَانَ يَوْمُ القِيَامَةِ بُطِحَ لَهَا بِقَاعٍ قَرْقَرٍ، لا يَفْقِدُ مِنْهَا شَيْئًا، لَيْسَ فِيهَا عَقْصَاءُ، وَلا جَلْحَاءُ، وَلا عَضْبَاءُ، تَنْطَحُهُ بقُرُونِهَا، وَتَطَؤُهُ بِأظْلافِهَا، كُلَّمَا مرَّ عَلَيْهِ أُولاهَا رُدَّ عَلَيْهِ أُخْرَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ ألْفَ سَنَةٍ، حَتَّى يُقْضَى بَيْنَ الْعِبَادِ، فَيُرَى سَبيِلُهُ، إِمَّا إِلَى الْجَنَّةِ، وَإِمَّا إِلَى النَّارِ». قِيلَ: يَا رَسُولَ اللّهِ فالخيْلُ؟ قَالَ: «الخَيلُ ثَلاَثَةٌ: هِيَ لِرَجُلٍ وِزْرٌ، وَهِيَ لِرَجُلٍ سِتْرٌ، وَهِيَ لِرَجُلٍ أجْرٌ، فَأمَّا الَّتِي هِيَ لَهُ وِزْرٌ: فَرَجُلٌ رَبَطَهَا رِيَاءً وَفَخْرًا وَنِوَاءً لِأَهْلِ الْإسْلاَمِ، فَهِيَ لَهُ وِزْرٌ، وَأمَّا الَّتِي هِيَ لَهُ سِتْرٌ: فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللّهِ، ثُمَّ لَمْ يَنْسَ حَقَّ اللّهِ فِي ظُهُورِهَا، وَلا رِقَابِهَا، فَهِيَ لَهُ سِتْرٌ، وَأمَّا الَّتِي هِيَ لَهُ أجْرٌ: فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللّهِ لِأهْلِ الإسْلامِ فِي مَرجٍ وَرَوْضَةٍ، فَمَا أكَلَتْ مِنْ ذَلِكَ الْمَرْجِ أَوِ الرَّوْضَةِ مِنْ شَيْءٍ إِلّا كُتِبَ لَهُ عَدَدَ مَا أَكَلَتْ حَسَنَاتٌ، وَكُتِبَ لَهُ عَدَدَ أرْوَاثِهَا وَأبْوَالِهَا حَسَنَاتٌ، وَلاَ تَقْطَعُ طِوَلَهَا فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ إِلّا كَتَبَ اللّهُ لَهُ عَدَدَ آثَارِهَا وَأَرْوَاثِهَا حَسَنَاتٍ، وَلا مَرَّ بِهَا صَاحِبُهَا عَلَى نَهْرٍ، فَشَرِبَتْ مِنْهُ، وَلا يُرِيدُ أنْ يَسْقِيَهَا إِلّا كَتَبَ اللّهُ لَهُ عَدَدَ مَا شَرِبَتْ حَسَنَاتٍ». قِيلَ: يَا رَسُولَ اللّهِ فَالْحُمُرُ؟ قَالَ: «مَا أُنْزِلَ عَلَيَّ فِي الْحُمُرِ شَيْءٌ إِلّا هَذِهِ الآيَةُ الْفَاذَّةُ الْجَامِعَةُ: فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ». مُتَّفَقٌ عَلَيْهِ، وَهَذَا لَفْظُ مُسْلِمٍ.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: "There is no owner of gold or silver who does not pay what is due upon it but that, on the Day of Resurrection, plates of fire will be forged for him and heated in the Fire of Hell, and his side, his forehead, and his back will be branded with them. Whenever they cool, they will be reheated for him, on a Day whose length is fifty thousand years, until judgment is passed among the servants and he sees his path, either to Paradise or to the Fire." It was said: "O Messenger of Allah, what about camels?" He said: "Nor is there any owner of camels who does not pay what is due upon them—and part of what is due upon them is milking them on the day they come to water—but that, on the Day of Resurrection, he will be laid flat in an empty, level plain, [with the camels] as numerous as they ever were, not one young one missing, trampling him with their hooves and biting him with their mouths. Every time the first of them passes over him, the last of them is turned back upon him, on a Day whose length is fifty thousand years, until judgment is passed among the servants and he sees his path, either to Paradise or to the Fire." It was said: "O Messenger of Allah, what about cattle and sheep?" He said: "Nor is there any owner of cattle or sheep who does not pay what is due upon them but that, on the Day of Resurrection, he will be laid flat in an empty, level plain, missing none of them—none with twisted horns, none hornless, none with a broken horn—goring him with their horns and trampling him with their hooves. Every time the first of them passes over him, the last of them is turned back upon him, on a Day whose length is fifty thousand years, until judgment is passed among the servants and he sees his path, either to Paradise or to the Fire." It was said: "O Messenger of Allah, what about horses?" He said: "Horses are of three kinds: for one man they are a burden [of sin], for another man they are a covering, and for another man they are a reward. As for the one for whom they are a burden: it is a man who ties them up out of showing off, pride, and hostility toward the people of Islam—these are a burden for him. As for the one for whom they are a covering: it is a man who ties them up in the cause of Allah and does not forget the right of Allah concerning their backs and their necks—these are a covering for him. As for the one for whom they are a reward: it is a man who ties them up in the cause of Allah for the people of Islam in a pasture or meadow. Whatever they eat from that pasture or meadow, good deeds equal to what they ate will be recorded for him, and good deeds equal to their droppings and their urine will be recorded for him. And they do not break their tether and prance a stretch or two but that Allah records for him good deeds equal to their tracks and their droppings. And their owner does not pass them by a river from which they drink—though he did not intend to water them—but that Allah records for him good deeds equal to what they drank." It was said: "O Messenger of Allah, what about donkeys?" He said: "Nothing has been revealed to me concerning donkeys except this single, comprehensive verse: 'So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it.'" Agreed upon (al-Bukhari and Muslim), and this is the wording of Muslim.
الشرح · explanation
لا يؤدي منها حقها: أي الحقّ الواجب منها وهو الزكاة قال تعالى: وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ [المعارج: ٢٤]. صفائح: أي من الحديد. فأحمي عليها: أي أوقد عليها حتى صارت ذات حرّ شديد. أعيدت له: أي حارة وحامية، والمراد دوام التعذيب واستمرار شدة الحرارة في الصفائح. فالإبل؟: أي ما حكمها بعد أن عرّفتنا حكم النقدين الذهب والفضة؟ يوم وردها: أي ورودها الماء بأن تحلب ويسقى من ألبانها للمارة والواردين للماء. بطح: طرح على وجهه، ويجوز أن يكون على الظهر أو على الوجه وهذا التفسير يتفق مع رواية البخاري " تخبط وجهه بأخفافها ". بقاع قرقر: صحراء واسعة مستوية، وقرقر أي ملساء. فصيلًا: ولد الناقة بعد أن يفصل عن أمه. عقصاء: ملتوية القرنين. جلحاء: لا قرن لها. عضباء: مكسورة القرن والمراد أن البقر والغنم سليمة القرون فيعظم تعذيبه بها. بأظلافها: المنشق من القوائم، وهي للبقر والغنم والظباء بمنزلة الخف للإبل. لرجل وزر: أي إثم. ولرجل ستر: أي تستر حالته التي هو فيها من الفقر أو الضيق. ونواءً: معاداة وحربًا. مرج: أرض ذات نبات ومرعى. ولا تقطع طِوَلها: الطِوَل حبل طويل يشد طرفه في وتد ونحوه وطرفه الآخر في يد الفرس أو رجلها لتدور فيه وترعى فيما حولها. فالحمر: جمع حمار. الفاذة: المنفردة في معناها. الجامعة: الشاملة لأبواب الخير. مثقال ذرة: أي زنة نملة صغيرة أو جزء من أجزاء الهباء.
"does not pay what is due upon it": that is, the obligatory due upon it, which is zakat. Allah the Exalted said: "And those in whose wealth there is a known right" [Surah al-Ma'arij: 24]. "Plates": that is, of iron. "and heated": that is, fire is kindled upon them until they become intensely hot. "will be reheated for him": that is, hot and burning; the meaning is the perpetuity of the torment and the continuation of the plates' intense heat. "What about camels?": that is, what is their ruling, now that you have taught us the ruling concerning the two currencies, gold and silver? "the day they come to water": that is, their coming to the water, so that they are milked and their milk given to passersby and to those coming to water. "he will be laid flat": he is thrown on his face; it may also be on the back or on the face, and this interpretation agrees with al-Bukhari's narration: "they trample his face with their hooves." "an empty, level plain": a wide, level desert; qarqar means smooth. "a young one (fasil)": the offspring of a she-camel after it is weaned from its mother. "twisted-horned (aqsa')": one whose two horns are twisted. "hornless (jalha')": one that has no horn. "broken-horned (adba')": one with a broken horn; the meaning is that the cattle and sheep have sound horns, so his torment by them is greater. "with their cloven hooves (azlaf)": the split part of the legs; for cattle, sheep, and gazelles it is like the padded hoof (khuff) for camels. "for one man a burden (wizr)": that is, a sin. "and for another a covering (sitr)": that is, they conceal the state of poverty or hardship he is in. "and hostility (niwa')": enmity and warfare. "pasture (marj)": land with vegetation and grazing. "and they do not break their tether (tiwal)": the tiwal is a long rope, one end of which is fastened to a peg or the like and the other end to the horse's foreleg or hind leg, so that it may move around it and graze in its vicinity. "what about donkeys (al-humur)": the plural of himar (donkey). "the single one (al-fadhdha)": unique in its meaning. "the comprehensive one (al-jami'a)": encompassing the avenues of good. "an atom's weight (mithqal dharra)": that is, the weight of a small ant or a particle of dust.
الدروس · lessons
ذكر النّبيّ صَلَّى اللّهُ عليه وَسَلَّمَ الذهب والفضة والإبل والبقر والغنم والخيل والحمر وذكر حكم كل منها عليه الصلاة والسلام وهكذا كان يبين للناس بيانا شافيًا كافيًا حتى ترك أمته وقد أكمل اللّه به الدين وأتم به النعمة على المؤمنين الترهيب من منع الزكاة وبيان عاقبة البخلاء ومانعي الزكاة يوم القيامة وأنّهم يعذبون بنفس الأموال والأنعام التي منعوا زكاتها لتكون حسرة عليهم. إخباره صَلَّى اللّهُ عليه وَسَلَّمَ عن المغيبات التي ستحصل يوم القيامة. لا تَجِب الزكاة في المال إلّا بثلاثة شروط: بُلُوغ الـنِّصَاب، والنِصابُ مِن المال: هو القَدَر الذي تجِب فيه الزكاة إذا بلغَه. تَمام الملْك، وهو أن يَملِك الْمَال ملكًا تامًّا. حَولان الْحَوْل، أي أن يَدوُر عليه الْحَول، وهو مرور عام كامل منذ أن مَلك المال.
The Prophet (peace and blessings be upon him) mentioned gold, silver, camels, cattle, sheep, horses, and donkeys, and stated the ruling for each. Thus he would explain to the people with a full and sufficient clarification, until he left his nation after Allah had perfected the religion through him and completed His favor upon the believers. A stern warning against withholding zakat, and an account of the fate of the miserly and those who withhold zakat on the Day of Resurrection: they will be tormented by the very wealth and livestock whose zakat they withheld, so that it becomes a source of anguish for them. His (peace and blessings be upon him) informing of unseen matters that will occur on the Day of Resurrection. Zakat is not obligatory on wealth except under three conditions: Reaching the nisab (minimum threshold): the nisab of wealth is the amount at which zakat becomes obligatory once it is reached. Complete ownership: that one owns the wealth in full. The passing of a full year (hawl): that a complete year elapses over it, meaning a full year passes from when one came to own the wealth.