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(1) Authenticity of a historical fact in the era of ‘Umar ‘Abdul ‘Azīz. (2) Sunnah method of spending.

Answered according to Hanafi Fiqh by Askimam.org

Q1. i heard that,thier was a time in the era of umar ibn abd al azeez, people were rich and no one was eligible to recieve zakat fund.if its correct how did it happen?

Q2. i would like to know what is the shariah ruling or sunnath of spending ones income.can i spend as i like or is their is any proposion to be spent for personal purpose,to the family, to the ummath and so on…

Answer

In the Name of Allāh, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

1. Yes, ‘Umar bin ‘Abdul ‘Azīz (rahimahullah) had established society so well that it was difficult for one to locate a poor person to whom one’s wealth could be given. This was done so by enforcing justice and ensuring that an individual was given his/her right.[1]

2. Shar‘īah advises that a person spend his wealth in the following order:

Compulsory (Fardh) spending – Maintaining one’s wife and dependents, performing Hajj and discharging Zakat.

Obligatory (Wājib) spending – Sadaqatul Fitr.

Voluntary (Mustahab) spending – Contributing to the poor and needy, social welfare, etc.

Permissible (Mubāh) spending – Enjoying the bounties of Allāh Ta‘āla. However, the underlying principle is to ensure that one is not extravagant and wasteful. Consider the following verse:

 ولا تسرفوا إنه لا يحب المسرفين

Translation:  And do not be extravagant. Surely, He does not like the extravagant. (7:31)

Lastly, one should always ensure that wealth is not spent in avenues which are harām and impermissible such as interest, purchasing of harām, gambling, etc.

And Allah Ta‘āla Knows Best

Fahad Abdul Wahab

Student Darul Iftaa

USA

Checked and Approved by,

Mufti Ebrahim Desai                                                                                                                                                                                                                

www.Daruliftaa.net


[1] (فَلَا يجد أحدا يقبله) لعدم الْفُقَرَاء فِي ذَلِك الزَّمَان، قيل: يكون ذَلِك فِي زمن عِيسَى، عَلَيْهِ الصَّلَاة وَالسَّلَام، وَقيل: يحْتَمل أَن يكون هَذَا إِشَارَة إِلَى مَا وَقع فِي زمن عمر بن عبد الْعَزِيز، رَضِي الله تَعَالَى عَنهُ، لما رَوَاهُ الْبَيْهَقِيّ فِي (الدَّلَائِل) من طَرِيق يَعْقُوب بن سُفْيَان بِسَنَدِهِ إِلَى عمر بن أسيد بن عبد الرَّحْمَن بن زيد بن الْخطاب، قَالَ: إِنَّمَا ولي عمر بن عبد الْعَزِيز ثَلَاثِينَ شهرا، لَا وَالله مَا مَاتَ حَتَّى جعل الرجل يأتينا بِالْمَالِ الْعَظِيم، فَيَقُول: إجعلوا هَذَا حَيْثُ ترَوْنَ فِي الْفُقَرَاء، فَمَا نَبْرَح حَتَّى يرجع بِمَالِه يتَذَكَّر من يَضَعهُ فِيهِ فَلَا يجده، قد أغْنى عمر النَّاس

[عمدة القاري ج١٦ ص١٣٥دار إحياء التراث العربي- بيروت]

قَوْلُهُ يَمْشِي الرَّجُلُ بِصَدَقَتِهِ فَلَا يَجِدُ مَنْ يَقْبَلُهَا يَحْتَمِلُ أَنْ يَكُونَ ذَلِكَ وَقَعَ كَمَا ذَكَرَ فِي خِلَافَةِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ…………….. فَكَانَ كَذَلِكَ لَكِنْ بَعْدَ مَوْتِ عَدِيٍّ فِي زَمَنِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَسَبَبُهُ بَسْطُ عُمَرَ الْعَدْلَ وَإِيصَالُ الْحُقُوقِ لِأَهْلِهَا حَتَّى اسْتَغْنَوْا

[فتح الباري ج١٣ ص٨٣ دار المعرفة-بيروت]

قَوْلُهُ فَيَفِيضَ حَتَّى يُهِمَّ رَبُّ الْمَالِ إِشَارَةٌ إِلَى مَا وَقَعَ فِي زَمَنِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ فَقَدْ تَقَدَّمَ أَنَّهُ وَقَعَ فِي زَمَنِهِ أَنَّ الرَّجُلَ كَانَ يَعْرِضُ مَالَهُ لِلصَّدَقَةِ فَلَا يَجِدُ مَنْ يَقْبَلُ صَدَقَتَهُ وَيَكُونُ قَوْلُهُ وَحَتَّى يَعْرِضَهُ فَيَقُولَ الَّذِي يَعْرِضُهُ عَلَيْهِ لَا أَرَبَ لِي بِه

[فتح الباري ج١٣ ص٨٧ دار المعرفة – بيروت]

This answer was collected from Askimam.org, which is operated under the supervision of Mufti Ebrahim Desai from South Africa.

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