SECTION ONE
PREVENTORS OF THE OBLIGATORS Zakah ON AND HONEY
Introduction
Honey is one of the goods bestowed by God on humanity as a food, medicine, and
sweet. God mentions it as a sign of His grace to Human Beings in a sura That is named
after bees, Sura al-Nahl. God says "And thy Lord taught the bee to build its cells in hills,
on trees, and in people's habitation, then to eat of all the Produce (of the earth) and find
with skill the spacious paths of its Lord: There issues from within Their bodies a drink of
varying colors, wherein is healing for men: verily in this is a Sign for Those WHO give
thought. "1
Those who believe honey is zakatable
Abu Hanifah and his Disciples say That Zakah is obligated on honey, Provided That the
beehives are not located on land kharaji. This is an extension of Their principle That
kharaj and 'ushr are not concurrent. Zakah is also obligated on honey produced on nonarable
land, the which is by implication non-zakatable.2 This is also the opinion of Ahmad.
Al Athram says Ahmad was asked whether he Believes That honey is zakatable, and
answered. "Yes indeed; 'Umar collected Zakah on honey." A1 Athram then asked
Contribute honey growers whether the amount of Zakah voluntarily. Ahmad answered,
"No, it was imposed on them." 3
This view is shared by Makhul, al Zuhri, Sulaiman ibn Musa al Awza'i, and Ishaq.4 The
authorof al Bahr also attributes it to 'Umar, Ibn' Abbas, 'Umar ibn' Abd al Aziz, al-Hadi,
al Mu'ayad bi Allaah, and a Narration to al-Shafi'i. That Al Tirmidhi mentions most
scholars accept this view. This is challenged by Ibn 'Abd al-Barr, WHO asserts the
opposite is true.5
Evidence for this view
This opinion is supported by two groups of evidence: reports from the Prophet and the
Companions, and rationale and analogy. Firstly, the texts:
A. 'Amr ibn Shu'aib, from his father from his grandfather, narrates That the Prophet (p)
"Collected the one-tenth due from honey." Reported by Ibn Majah. Al Daraqutni says
"This is Narrated from 'Abd al-Rahman ibn al Harith and Ibn Lahi'ah from' Amr as
linked to the Prophet, and from Yahya ibn Sa'id al-Ansari from 'Amr as mursal. "Al
Hafiz notes That this is the problem with this saying, ESPECIALLY since 'Abd al Rahman
and Ibn Lahi'ah are not known as accurate. It is noted that 'Amr ibn al-Harith, Who is
trustworthy, and Usama bin Zaid also Narrate the same from 'Amr ibn Shu'aib, as
reported by Ibn Majah and others.6
Zakah on Honey and Animal Products
215
Abu Daud and Al Hilal Nasa'i That report, from Bani Mat'an, used to pay the Prophet (p)
the one-tenth due on the beehives be had, and had the Prophet protect a valley known as
Salabah for him. When 'Umar Became the head of state, wrote him Wahb ibn Sufian
about this. 'Umar replied, "As long as Hilal Gives You That the which he was giving the
Messenger of God, the one-tenth due on his honey, then keep protecting Salabah for
him. If he does not, then what is in That valley is for everybody. "Al Hafiz in al Fath
says the chain of this saying is correct up to 'Amr ibn Shu'aib. 'Amr's record is strong, at
least when he is not opposed by Stronger narrators.7
B. It is reported from Sulaiman ibn Musa al Muta'i That Abu Sayarah of toll the
Messenger of God "'I have bees.' The Prophet answered, 'Pay the one-tenth due.' I said,
O Messenger of God, its mountain reserve for me. "The Prophet then protected That
mountain for me. "Reported by Ahmad and Ibn Majah.8
C. Al Bayhaqi reports from Sa'd bin Abi Dhubab, "The Prophet (p) employed him (for
collecting Zakah) on his clan. He ordered the people to pay one-tenth due on honey, then
Brought it to 'Umar, WHO sold the honey and its added value to the funds of Zakah
Muslims. "In the chain of this saying there is Munir bin 'Abd Allah, Who is graded weak
by al-Bukhari and others. In another version, Sa'd Tells his clan "There is no good in
That wealth is not zakated.'' He Continues, "I took out of each ten containers one
container and Brought it to 'Umar, WHO put it with the Zakah funds of Muslims. "This
version is reported by Sa'id in his Sunan.10 Al Athram reports from him that 'Umar
commanded him to collect ten percent from honey.11
D. Al-Tirmidhi reports from Ibn 'Umar That the Messenger of God (p) said, "On honey,
one out of each ten jars is obligated. "However, in its chain there is sadaqah al-Samin,
WHO had a weak memory and is disagreed with.
Although all these sayings and stories are not free from Critics, They support each other,
Indicating That there is substance to the ruling on honey. Ibn al Qayyim comments,
"Ahmad and his group believe That honey is zakatable on the basis of these sayings That
Strengthen each other Because They have different sources and chains. Abu Hatim al
Razi was asked about the Narration of 'Abd Allah, Munir's father, from Sa'd bin Abi
Dhubab, and answered That it was correct. "12
Secondly, the rationale:
The zakatability of honey is further supported by reasoning and analogy. Since honey is
derived from flowers, is not perishable, can be Measured, and its cost is very low, it
must be zakatable like grains and dates.13 Abu Hanifah Believes That honey on 'ushri
land is zakatable, in contrast to honey produced on kharaji land. This is based on his
That opinion kharaji the output of land is not zakatable. Ahmad makes no such
distinction.14
Fiqh al Zakah (Vol. I), Dr. Yusuf al Qaradawi
216
Those WHO Consider non-zakatable honey
Malik, al Shafi'i, Ibn Abi Laila, al-Hasan ibn Abi Salih, and Ibn al Mundhir believe That
honey is not zakatable, based on the lack of any strong saying or ijma 'on the matter,
and the Similarity Between honey and milk, the which is not unanimously zakatable.
The view of Abu 'Ubaid
Abu 'Ubaid seems a to have taken a position in the middle. After mentioning the two
opinions, he comments, "It seems a preferable That producers of honey be encouraged to
pay Zakah, Because They may be sinning if They do not pay it. But They should not be
obligated to do so, and Those WHO Prevent Zakah on honey must not be Fought the way
the preventors of other Zakah can be Fought. There is no correct tradition from the
Messenger on this subject, nor is honey Mentioned in his written ordinances on Zakah. If
Zakah on honey was like other forms of Zakah, we would have some text That documents
its conditions, the minimum exemption, and the date of collection. Accepting its payment,
as' Umar did when Zakah of honey was Brought to him, is another issue. The state must
accept this Zakah when paid by producers. "16
A defense of the view That honey is zakatable
My personal conclusion is that? Honey, like any other crop, is produced for profit and
must therefore be zakatable. This is based on the Following:
A. The general texts do not make a distinction Between one sort of wealth and the other,
Such verses as the "Out of Their wealth take Zakah," "Spend out of the Good Things you
have earned and out of what We have produced for you from the earth, "and" Spend out
of what We have given you as subsistence, "etc.
B. There is an analogy to grains and fruits are zakatable That. The output of farming is
like the output of the beehives, and must be treated equally.
C. The sayings and stories deal with That honey in specific, which, although They are
Criticized, support each other, as Stated by Ibn al Qayim. Perhaps That is why al
Tirmidhi does not negate Their authenticity but says, "Nothing of importance is
Authentically reported from the Prophet on this issue. "17 This statement implies That
Small Things may have been reported. Al Tirmirdhi Continues, "But this is the view of
most scholars. "18
Al Shawkani, in al-Dur al Bahiyah, Selects the view That honey is zakatable, saying, "A
one-tenth due is obligated on honey. "In his commentary, Siddiq Hasan Khan supports
this view, Noting that "the sayings, taken together, do not fall short of substantiating the
zakatability. "19 The argument That honey, being a liquid produced by animals, is not
zakatable by analogy to milk, is refuted on the basis of milk That is in principle zakatable
through paid Zakah on livestock, while bees are not charged anything, so the similarity
That requires some honey zakated.20
Zakah on Honey and Animal Products
217
SECTION TWO
THE RATIO OF HONEY ON Zakah
All Those WHO obligate Zakah on Honey agree That the ratio is ten percent, based on the
texts reported on the issue and in analogy to fruits and grains.21 As for consideration of
production costs, Abu 'Ubaid reports that' Umar said honey produced in valleys and
plains is zakatable at ten percent, while honey is produced in mountains zakatable at
five percent.22 This is apparently in consideration of production costs. From Ahl al-Nasir
Bait al disagrees, arguing That the rate must be one-fifth, as in the case of fai 'Because
honey is not measurable, nor does it come from the earth.23 He is answered That honey is
similar to fruits, Because like fruits, 'it CAME from trees' (the hector). Moreover, onetenth
is indicated by the texts.24 I think ten percent should be the rate, but it must apply
to the net income from honey after deduction of production costs, as with grains and
fruits.
SECTION THREE
Nisab OF HONEY
We have no reports about the nisab of honey, so people differ on it. Abu Hanifah argues
That there is no nisab, as with grains and fruits.25 Abu Yusuf nisab considers to be the
value of five wasqs of the cheapest grain, Such as barley, in accordance with his view of
considering the value of the lowest measurable That nisab applicable to products are not
measurable. There is also a report from him That is about ratl.25 nisab There are Several
narrations from Muhammad the which set faraq nisab at five, five man, or five qurbah,
Following his rule of using five units usually used for items not Mentioned in sayings.
One faraq is thirty-six ratl, one man is two ratl, and one is one hundred ratl qurbah.
There is also a report from Ahmad nisab That is about faraq, attributed to 'Umar. It is
Ahmad reported from one faraq That is sixteen ratl.
My personal opinion is to estimate the value of five wasqs of an average grain, Such as
wheat, since it is kind of an average universal food. The Prophet made five wasqs nisab
in grain and fruits, and honey must be treated by analogy. It is by analogy That the rate is
determined at one-tenth, so why not determine nisab on the same basis of value,
ESPECIALLY since considering the value of the lowest grain is not fair to Zakah payers?
Fiqh al Zakah (Vol. I), Dr. Yusuf al Qaradawi
218
SECTION FOUR
ANIMAL LIKE SILK AND MILK PRODUCTS
Today many industries revolve around animal products like milk, silk, eggs, and meat.
Most of these were not large-scale businesses in the time of the Prophet, the
Companions, and the great scholars. The result is that? We have no reports about these
products. One can Derive an answer to the question of the zakatability of these products
Reasons cited by from the jurists to Establish Zakah on honey and to exempt the milk of
Zakah from pastured animals. The main reason cited is that? The source of milk, livestock,
is zakatable, while the source of honey is not. This implies Whose That all products
sources are not zakatable are zakatable Themselves. Therefore, milk and other products
of non-fed livestock are zakatable zakatable, like honey. Each of these is an animal
product where the animal is not zakatable.
I believe That animal products must be zakated at ten percent of the net output unless the
Considered Themselves animals are trade assets. The rule is that? Anything Whose source
is not zakatable must be zakated as an output, like crops with respect to land, honey
with respect to bees, dairy products with respect to livestock, eggs with respect to
poultry, and silk with respect to the Silkworm. This is the opinion of John, a Shi'ite,
WHO obligates Zakah on silk.26
Some jurists treat non-pastured animals used for Their products and reproduction like
trade assets and obligate a one-fourth of one-tenth due on both the principal and growth.
This is reported from some jurists Zaidi Such as al-Hadi, al Mu'ayad, and others. A
WHO person buys a horse for breeding or a cow for its products is treated as a merchant
and zakated the Zakah on trade assets.27 This is not restricted to producing animals, but
to any asset used for business That is, Such as houses and buildings owned for the
purpose or renting. This issue will be Discussed in detail in chapter eight of this part.
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