النص المفهرس

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القاف وفتحها: هُوَ مَا يَقُومُ بِهِ أَمْرُ الإنسَانِ مِنْ مَال ونحوِهِ. وَ((السِّدَادُ)) بكسر السين : مَا
يَسُدُّ حَاجَةَ الْمَعْوِزِ وَيَكْفِيهِ ، وَ((الفَاقَةُ)) : الفَقْرُ . وَ((الحِجَى)) : العَقْلُ .
Abū Bishr Qabīşah ibn al-Mukhāriq132 a
už narrates: "I took upon myself
the responsibility of being a guarantor between disputing parties and I
then went to the Messenger of Allah
to ask him for assistance in this
regard. He said: 'Wait until some charity comes to us and we will give you
some of it.' He
then said: 'O Qabīsah! Begging is only lawful for three
types of people: a person who takes it upon himself to be a guarantor - it
is permissible for him to beg until he collects it and he should then refrain;
a person who has financial problems which consume his wealth - it is
permissible for him to beg until he collects sufficient to support himself,'
or he
said, 'cover his needs; and a person who is afflicted by poverty
to such an extent that three people of intelligence from his community
testify that he is in fact afflicted by poverty - it is permissible for him to
beg until he collects sufficient to support himself,' or he
said, 'cover
his needs. O Qabīsah! Apart from these, begging is unlawful and the one
who begs is consuming the unlawful." (Muslim)
Commentary
This hadith explains the three groups of people for whom begging is permissible and who
zakāh may be given to. The first is a person who bears a debt by mediating between disputing
parties and agrees to pay the debt on behalf of one of them. The second is a person who has
lost his possessions in a fire, flood, etc. The third is a person who is suddenly afflicted with
poverty due to theft, etc.
Additional Points
v One of the reasons why it is advisable that three people should testify to the poverty of
a person is that it serves as a deterrent for others to resort to begging.
v One who begs should not accept more than what is sufficient for his needs.
Hadith 537
، قَالَ : (( لَيْسَ المسكينُ الَّذِي يَطُوفُ عَلَى النَّاسِ
وعن أبي هريرة ﴿لَّهِ: أنَّ رسول الله
تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ ، وَالثَّمْرَةُ وَالثَّمْرَتَانِ ، وَلكِنَّ الِمِسكينَ الَّذِي لاَ يَجِدُ غِنىَ يُغْنِهِ ، وَلاَ
يُفْطَنُ لَهُ فَيْتَصَدَّقُ عَلَيْهِ ، وَلاَ يَقُومُ فَيَسْألَ النَّاسَ )) متفقٌ عَلَيْهِ .
132 Abū Bishr Qabīsah ibn al-Mukhāriq
resided in Başrah. 6 ahādīth are narrated from him.

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Abū Hurayrah 4
narrates that the Messenger of Allah
said: "A poor
person is not one who can be turned away by a date or two, or a morsel
or two; rather, a poor person is one who does not have enough for himself,
but does not disclose it so that charity could be given to him, nor does he
go around begging from people." (Bukhārī, Muslim)
Commentary
The hadith teaches us that a truly poor person, who is worthy of being assisted, is one who
has the qualities of self-honour and patience and does not go around begging.
CHAPTER 58
باب جواز الأخذ من غير مسألة وَلاَ تطلع إليه
Chapter on the permissibility of taking that which comes without asking for
it and expecting it
Hadith 538
عن سالم بن عبد الله بن عمر، عن أبيه عبد الله بن عمر، عن عمر ط ◌َّهِ، قَالَ: كَانَ رسول
﴿ يُعْطِينِي العَطَاءَ، فَأَقُولُ: أعطِهِ مَنْ هُوَ أَفْقَرُ إِلَيْهِ مِنِّي. فَقَالَ: ((خُذْهُ، إِذَا جَاءَكَ
الله ﴿
مِنْ هَذَا المَالِ شَيْءٌ وَأَنْتَ غَيْرُ مُشْرِفٍ وَلاَ سَائِلٍ ، فَخُذْهُ فَتَمَوَّلْهُ ، فَإِنْ شِئْتَ كُلُّهُ ، وَإِنْ شِئْتَ
تَصَدَّقْ بِهِ ، وَمَا لا، فَلاَ تُتْبِعُهُ نَفْسَكَ )) قَالَ سَالِمٌ: فَكَانَ عَبدُ اللهِ لاَ يَسألُ أَحَداً شَيْئاً ، وَلاَ
يَرُدُّ شَيْئاً أُعْطِيَهِ . متفقٌ عَلَيْهِ .
( مُشرف ) : بالشين المعجمة : أيْ متطلع إِلَيْهِ .
Sālim ibn 'Abdillāh ibn 'Umar133 narrates from his father 'Abdullah ibn 'Umar
who said: "The Messenger of Allah
used to give me a gift and I would
say: 'Give it to someone who is more in need of it than I am.' He would
say: 'Take it. When any such wealth comes to you without you hankering
after it nor asking for it, then you should take it and include it as part of
your wealth. If you then so choose, you may eat of it or you may give it in
133 Salim ibn 'Abdillah ibn 'Umar ( was the son of 'Abdullah ibn 'Umar ag. He was a great scholar
of hadith and acquired his knowledge from Abu Hurairah 45, Abu Ayyub Ansarī ag and 'A'ishah
He is considered as one of the seven eminent scholars of jurisprudence in Madinah Munawwarah. He
passed away in Madinah Munawwarah in 106 Hijrī.

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charity. But whatever does not come to you, do not hanker after it.' Salim
narrates: "'Abdullah ag% would therefore not ask anyone for anything, nor
would he refuse anything that was given to him." (Bukhārī, Muslim)
Commentary
This hadith teaches us that it is permissible for a person to accept wealth that is given to him
without him desiring it or asking for it. He however, should ensure that it is from a halal source
and it is not given as a bribe. It is also not permissible to accept anything from such a ruler
whose major portion of wealth is haram, or who does not give those who are deserving of it.
CHAPTER 59
باب الحث عَلَى الأكل من عمل يده والتعفف به عن السؤال والتعرض للإعطاء
Chapter on encouraging to earn one's own livelihood, to abstain from
begging, and to be charitable
٥٩ قَالَ الله تَعَالَى: ﴿فَإِذَا قُضِيَتِ الصَّلُوَةُ فَانْتَشِرُوْا فِى الْأَرْضِ وَابْتَغُوْا مِنْ فَضْلِ اللهِ ﴾
( الجمعة : ١٠ ).
Allāh &S says: "When the salah is completed, disperse in the land and seek
from Allāh's bounty." (Sūrah al-Jumu'ah, 10)
Hadīth 539
وعن أبي عبد الله الزبير بن العَوَّامِ لَّهُ، قَالَ: قَالَ رسول الله ﴿ه: ((لَأَنْ يَأْخُذَ أحَدُكُمْ
أحبَلَهُ ثُمَّ يَأْتِيَ الجَبَلَ ، فَيَأْتِيَ بِحُزْمَةٍ مِنْ حَطَب عَلَى ظَهْرِهِ فَبِيِعَهَا ، فَيَكُفّ اللهُ بِهَا وَجْهَهُ ،
خَيْرٌ لَهُ مِنْ أنْ يَسْألَ النَّاسَ، أعْطَوْهُ أَوْ مَنَعُوهُ )) رواه البخاري .
Abū 'Abdillah al-Zubayr ibn al-'Awwam
narrates that the Messenger
of Allāh
said: "It is better for one of you to take his ropes and go to
a mountain and to then bring back a bundle of firewood on his back and
sell it so that Allah & thereby saves his face from disgrace, than begging
from people who may give him or refuse." (Bukhārī)
Commentary
This hadith teaches us that it is far superior to earn a living through hard work than to
go around requesting for assistance from people. Islam greatly stresses upon the dignity

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and honour of a human being and protects these values by encouraging a lifestyle of self-
sufficiency. By discouraging a culture of begging, which is in itself disgraceful, Islam also
protects the integrity of those who may be constrained in their ability to give all who request
them.
Hadīth 540
: (( لَأَنْ يَحْتَطِبَ أحَدُكُمْ حُزْمَةً عَلَى ظَهْرِهِ
وعن أبي هريرة ◌ُّهُ، قَالَ: قَالَ رسول الله ﴾
، خَيْرٌ لَهُ مِنْ أَنْ يَسْألَ أحداً ، فَيُعْطِيَهُ أَوْ يَمْنَعَهُ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "It is better
for one of you to load a bundle of firewood on his back than to beg from
someone who may give him or refuse." (Bukhārī, Muslim)
Hadith 541
لا يَأْكُلُ إِلَّ مِنْ عَمَلِ يَدِهِ )) رواه البخاري .
، قَالَ : (( كَانَ دَاوُدُ
وعنه ، عن النبيّ
Abū Hurayrah 4% narrates that the Messenger of Allah
said: “Dāwūd
would not eat anything except what he earned with his own hands."
(Bukhārī)
Commentary
This hadith encourages us to emulate the example of the Messengers &
, who lived on what
they earned with their own hands. Dawud ., despite being a powerful ruler and having
everything at his disposal, used to manufacture armour and sell it. The Qur'an states that
Allāh &s had made iron soft for him.
Hadith 542
، قَالَ: ((كَانَ زَكِرِيّا عَلَا نَجَّاراً )) رواه مسلم .
وعنه : أنَّ رسول الله
Abū Hurayrah 4) narrates that the Messenger of Allah
said: “Zakarīyyā
was a carpenter." (Muslim)
Commentary
This hadith highlights the goodness of earning a living by engaging in a craft. Engaging
in manual labour or occupying oneself in a craft in order to earn a living should never be
regarded as a defect or weakness because the Messengers also earned a living in this manner.
Other ahadith teach us that all the Messengers looked after sheep. Adam & did farming,
Nūḥ
was a carpenter, Ibrahim & and Musa &
& sold sheep and Sulaiman & sold fish.

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Hadith 543
، قَالَ : ((مَا أَكَلَ أَحَدٌ طَعَاماً قَطُّ خَيْراً مِنْ
وعن المقدام بنِ مَعْدٍ یکرِبَ ه ، عن النبي
أَنْ يَأْكُلَ مِنْ عَمَلِ يَدِه ، وَإِنَّ نَبِيَّ الله دَاوُدَ ﴿لَ كَانَ يَأْكُلُ مِنْ عَمَلِ يَدِهِ )) رواه البخاري .
Al-Miqdām ibn Ma'dīkariba
" narrates that the Messenger of Allah
said: "No person has ever eaten any better food than that which he eats
as a result of working with his own hands. The Messenger of Allah, Dawud
, used to eat from the earnings of his own hands." (Bukhārī)
Commentary
Earning a living by utilising a skill or craft does not contradict tawakkul (reliance upon Allah).
In fact, it is the essence of tawakkul when one utilises the means and acknowledges the One
who has created and provided those means, namely Allah &s.
CHAPTER 60
باب الكرم والجود والإنفاق في وجوه الخير ثقةً بالله تعالى
Chapter on generosity and magnanimity, and spending in good causes with
reliance on Allah des
قَالَ الله تَعَالَى: ﴿وَمَآ أَنْفَقْتُمْ مِّنْ شَىْءٍ فَهُوَ يُخْلِفُهُ﴾ ( سبأ: ٣٩)،
Allah des says: "Whatever good you spend, He will replace it." (Sūrah Saba', 39)
وقال تَعَالَى: ﴿وَمَا تُنْفِقُوْا مِنْ خَيْرِ فَلاَنْفُسِكُمْ وَمَا تُنْفِقُوْنَ إِلَّ ابْتِغَاءَ وَجْهِ اللهِ وَمَا تُنْفِقُوْا
مِنْ خَيْرِ يُّوَفَّ اِلَيْكُمْ وَأَنْتُمْ لاَ تُظْلَمُوْنَ﴾ (البقرة: ٢٧٢)،
Allāh &s says: "And whatever wealth you spend, it is for yourselves as long
as you spend it to seek the pleasure of Allah. And whatever you spend in
charity, you shall receive in full and you will not be oppressed." (Sūrah
al-Baqarah, 272)
وقال تَعَالَى: ﴿وَمَا تُنْفِقُوْا مِنْ خَيْرِ فَإِنَّ اللهَ بِهِ عَلِيْمٌ﴾ ( البقرة : ٢٧٣).
Allāh &s says: "And whatever good you do, surely Allah knows about it."
(Sūrah al-Baqarah, 273)

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Hadith 544
، قَالَ : (( لا حَسَدَ إِلَّ فِي الْتَيْنِ: رَجُلٌ آَتَاهُ اللهُ مَالاً ،
وعن ابن مسعود ريته ، عن النبيِّ
فَسَلَّطَهُ عَلَى هَلَكَتِهِ فِي الحَقّ ، وَرَجُلٌ آَتَاهُ اللهُ حِكْمَةً ، فَهُوَ يَقْضِي بِهَا ويُعَلِّمُهَا )) متفقٌ عَلَيْهِ .
ومعناه : يَنْبَغِي أنْ لاَ يُغْبَطَ أحَدٌ إِلَّ عَلَى إِحْدَى هَاتَيْنِ الخَصْلَتَيْنِ .
Ibn Mas'ud 4% narrates that the Messenger of Allah
said: "Envy is not
lawful except with regard to two people: a person whom Allah &s has
granted wealth and he spends it in the path of truth; and a person whom
Allah des granted wisdom and he gives judgments by it and teaches it."
(Bukhārī, Muslim)
Vocabulary and Definitions
Jealousy means to desire a bounty that is enjoyed by another person by it being removed
from him. This is an objection against Allah's & distribution and is therefore prohibited. A
concept related to jealousy, but different from it, is called ghibțah. Ghibtah means to desire a
bounty enjoyed by another person without hoping that he be deprived of it.
"Spending it in the path of truth," refers to a person spending his wealth in noble causes
which please Allah & such as for the benefit of family, relatives, orphans, widows, etc.
"Allah & granting wisdom," refers to Allah &s blessing a person with knowledge and the
understanding of religious matters. According to Ibn Hajar > wisdom refers to the Qur'an.
Commentary
This hadith teaches us that it is meritorious to desire the good that others have been blessed
with. Such a desire is synonymous to competing in good deeds and has been praised in the
Qur'an,
﴿وَفِىْ ذُلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُوْنَ﴾
It is for this that competitors should compete. (Surah al-Mutaffifin, 26)
Additional Points
v The acquiring and imparting of Islamic knowledge are highly meritorious.
v Wealth is regarded as beneficial when it is spent in the correct avenues.
Hadith 545
: (( أَيُّكُمْ مَالُ وَارِثِهِ أحبُّ إِلَيْهِ مِنْ مَالِهِ ؟ )) قالوا : يَا
وعنه ، قَالَ : قَالَ رسولُ الله

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رسول اللهِ ، مَا مِنَّا أَحَدٌ إِلَّ مَالُهُ أحَبُّ إِلَيْهِ . قَالَ: ((فإنَّ مَالَهُ مَا قَدَّمَ وَمَالَ وَارِثِهِ مَا أَخَّرَ
)) رواه البخاري .
Ibn Mas'ūd 4% narrates that the Messenger of Allah
asked: "Which of
you loves the wealth of his heirs more than his own wealth?" The Sahābah
replied: "O Messenger of Allah! All of us love our own wealth more."
He said: "A person's wealth is that which he sends forward and the wealth
of his heirs is that which he leaves behind." (Bukhārī)
Commentary
In this hadith, the Messenger of Allah
posed a question to the Șahabah A
ge in order to
draw their attention to a vitally important teaching. Man gathers and hoards wealth thinking
that it belongs to him, but in reality it is passed on to his heirs after his death, hence it is
not truly his own. Only that wealth, which a person spends in charity or personally benefits
from by way of food and clothing, is in reality his own. Therefore, the hadith encourages a
person to spend in noble causes so that he may reap the reward of this in the Hereafter.
Hadith 546
، قَالَ : ((اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ )) متفقٌ
: أن رسول الله
13
وعن عَدِيٍّ بن حَاتِمٍ ﴿﴾
عَلَيْهِ .
'Adī ibn Hatim 4% narrates that the Messenger of Allah
said: "Safeguard
yourselves from the Hell-fire even if it is by giving half a date (in charity)."
(Bukhārī, Muslim)
Commentary
This hadith encourages a person to spend in charity, even if it is a little, because such spending
will serve as a barrier between him and the Hell-fire. The Qur'an says,
﴿فَمَنْ يَّعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَّرَهُ﴾
Whoever has done an atom's weight of good will see it. (Sūrah al-Zilzāl, 7)
Hadith 547
وعن جابرِ نَّهُ، قَالَ: مَا سُئِلَ رسول الله
شَيْئاً قَطُّ ، فقالَ : لاَ . متفقٌ عَلَيْهِ .
Jābir ag narrates: "The Messenger of Allah
was never asked for anything
to which he replied: 'No." (Bukhārī)

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Commentary
This hadith teaches us that the Messenger of Allah
never ignored a person who requested
him for financial assistance. If he had wealth at his disposal, he would immediately give it. If
he did not, he would sometimes promise to give later when wealth came to him, or he would
take a loan in order to assist the person asking. This was yet another proof of his sublime
character and generosity.
Hadith 548
: ((مَا مِنْ يَوْمٍ يُصبحُ العِبَادُ فِيهِ إِلَّ مَلَكَانٍ
وعن أَبي هريرة ﴿هُ، قَالَ : قَالَ رسول الله
يَنْزِلانِ ، فَقُولُ أحَدُهُمَا: اللَّهُمَّ أعْطِ مُنْفِقاً خَلَفاً ، وَيَقُولُ الآخَرُ : اللَّهُمَّ أَعْطِ مُمْسِكاً تَلَفاً
)) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Two angels
descend (from the heavens) every morning and one of them says: 'O Allah,
replace for the one who spends,' and the other says: 'O Allah, destroy the
one who withholds." (Bukhārī, Muslim)
Commentary
This hadith passed in a previous chapter. See hadith 295. It encourages us to spend in noble
causes and it teaches us that Allah &'s will replenish such spending with a better substitute
in this world or the Hereafter. The Qur'an states,
﴿وَمَآ أَنْفَقْتُمْ مِّنْ شَىْءٍ فَهُوَ يُخْلِفُهُ﴾ (سبأ: ٣٩)
Whatever good you spend, He will replace it. (Sūrah Saba', 39)
The du'a' to destroy "the one who withholds" may mean that Allah & will annihilate a
person who does not spend in His path, or destroy those possessions that he withheld, or it
may result in his ruin in the Hereafter.
Hadith 549
، قَالَ : ((قَالَ الله تَعَالَى: أَنفِقِ يَا ابْنَ آدَمَ يُنْفَقْ عَلَيْكَ )) متفقٌ عَلَيْهِ .
وعنه : أن رسول الله
Abū Hurayrah 4% narrates that the Messenger of Allah
said: “Allāh
des said: 'O son of Adam! Spend, you will be spent on." (Bukhārī, Muslim)
Commentary
This Hadith al-Qudsī teaches us that one who spends for the sake of Allah & will be granted a

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substitute in this world for his spending and he will be handsomely rewarded in the Hereafter.
Hadīth 550
: أنَّ رَجُلاً سَألَ رسول الله ﴿: أُّ الإسلامِ خَيْرٌ؟
وعن عبد الله بن عمرو بن العاص
قَالَ : (( تُطْعِمُ الطَّعَامَ، وَتَقْرَأُ السَّلاَمَ عَلَى مَنْ عَرَفْتَ وَمَنْ لَمْ تَعْرِفْ )) متفقٌ عَلَيْهِ .
'Abdullah ibn 'Amr ibn al-'Ās > narrates that a man asked the Messenger
of Allah
: "What are the best of actions in Islam?" He replied: "To give
food and to extend the salam to those you know and those you do not
know." (Bukhārī, Muslim)
Commentary
This hadith encourages us to feed and greet people as this generates affection and unifies
hearts. The Sahabah e practiced on this noble advice to such a degree that they would
feed others, but would remain hungry themselves. The Qur'an states,
﴿وَيُؤْثِرُوْنَ عَلَى اَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ (الحشر: ٩)
They prefer above themselves even though they are themselves in need. (Sūrah
al-Hashr, 9)
The instruction to greet all, even those who one does not know, is important because the
Islamic greeting is a symbol of Islam and further it signifies that one is not greeting for
worldly motives.
Hadīth 551
: (( أَرْبَعُونَ خَصْلَةً: أعْلاَهَا مَنِيحةُ العَنْزِ ، مَا مِنْ عَامِلٍ
وعنه ، قَالَ : قَالَ رسول الله
يَعْمَلُ بِخَصْلَةٍ مِنْهَا؛ رَجَاءَ ثَوَابِهَا وَتَصْدِيقَ مَوْعُودِهَا، إِلَّ أَدْخَلَهُ الله تَعَالَى بِهَا الجَنَّةَ)) رواه
البخاري . وقد سبق بيان هَذَا الحديث في باب بَيَانِ كَثْرَةِ طُرُقِ الخَيْرِ .
'Abdullah ibn 'Amr ibn al-'Ās 4) narrates that the Messenger of Allah
said: "There are forty good qualities, the highest of which is to loan one's
goat to another person. If any person practises upon any of these qualities
hoping for their reward and affirming what has been promised for doing
them, Allah && will admit him into Paradise on account of it." (Bukhārī)
Vocabulary and Definitions
HAI do (to loan one's goat to another) means that one hands over one's goat to another

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person so that the latter may derive benefit from its milk or wool and then return it.
Commentary
This hadith has been discussed previously. See hadith 138.
Ibn Hajar as stated that the Messenger of Allah
did not stipulate the forty good qualities
so that a person would engage in every form of good, without thinking it to be insignificant.
If he had stipulated them, it could have resulted in people abandoning other avenues of good.
Hadīth 552
وعن أَبِي أُمَامَةِ صُدّيٍّ بن عَجْلانَ ع ◌ُهُ، قَالَ: قَالَ رسول الله ﴿ه: ((يَا ابْنَ آدَمَ ، إنَّكَ أن
تَبْدُلَ الفَضلَ خَيْرٌ لَكَ ، وَأن تُمْسِكَهِ شَرِّ لَكَ ، وَلاَ تُلاَمُ عَلَى كَفَافٍ ، وَابْدَأْ بِمَنْ تَعُولُ ، وَاليَدُ
الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى )) رواه مسلم .
Abū Umāmah Șudayy ibn 'Ajlan 4% narrates that the Messenger of Allah
said: "O son of Adam! To spend your excess wealth is better for you and
to withhold it is harmful to you. You will not be reprimanded for keeping
back what you need. Begin by spending on your dependents. The upper-
hand is better than the lower-hand." (Muslim)
Commentary
A hadith with similar wording passed in a previous chapter. See hadith 527. It encourages us
to spend in noble causes and discourages us from begging. It emphasises that withholding
wealth is harmful because one will be held accountable for doing so and it will be of no
benefit when one requires it most.
Hadīth 553
﴿ عَلَى الإِسْلاَمِ شَيْئاً إِلَّ أعْطَاهُ ، وَلَقَدْ جَاءهُ
وعن أنسٍ ﴿ّهُ ، قَالَ : مَا سُئِلَ رسول الله .
رَجُلٌ ، فَأَعْطَاهُ غَنَمَا بَيْنَ جَبَلَيْنِ ، فَرَجَعَ إِلَى قَوْمِهِ ، فَقَالَ: يَا قَوْمٍ ، أَسْلِمُوا فِإِنَّ مُحَمَّداً يُعطِي
عَطَاءَ مَن لا يَخْشَى الفَقْرِ ، وَإِنْ كَانَ الرَّجُلُ لَيُسْلِمُ مَا يُريدُ إِلَّ الدُّنْيَا، فَمَا يَلْبَثُ إِلَّ يَسِيراً
حَتَّى يَكُونَ الإسْلاَمُ أحَبَّ إِلَيْهِ مِنَ الدُّنْيَا وَمَا عَلَيْهَا . رواه مسلم .
Anas 4% narrates: "The Messenger of Allah
was never asked anything
in the name of Islam without giving it. A man came to him and he gave
him sheep that would have filled the space between two mountains. He
returned to his people and said: 'O my people! Embrace Islam, for Muhammad
gives like a person who does not fear poverty' Even if a person would

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embrace Islam for material motives only, Islam would soon become more
beloved to him than this world and what is in it." (Muslim)
Commentary
This hadith points to the generosity of the Messenger of Allah
who often gave people
in order to soften their hearts and would never ignore a request for assistance. Bilal
mentioned that if a poorly dressed Muslim came to him, he
would instruct Bilal age to
obtain a loan with which he could purchase a cloak to clothe him and he would also feed him.
Hadith 554
﴿ قَسْماً ، فَقُلْتُ: يَا رسولَ الله، لَغَيْرُ هؤلاءٍ كَانُوا
وعن عمر رِاللّهُ، قال : قسم رسول الله
أَحَقَّ بِهِ مِنْهُمْ ؟ فَقَالَ : ((إِنَّهُمْ خَيْرُونِي أَنْ يَسألُوني بالفُحْشِ ، أَوْ يُبَخِّلُونِي ، وَلَسْتُ بِبَاخِلٍ
)) رواه مسلم .
'Umar dog narrates: "The Messenger of Allah
distributed some wealth
and I said: 'O Messenger of Allah! Others are more deserving of it than
these people.' He said: 'They gave me two alternatives: they could have
either asked me in a very crude manner or they could have labelled me
as a miser and I am not a miser." (Muslim)
Commentary
In this hadith, 'Umar dos requested the Messenger of Allah
for an explanation why he
gave booty to some people and not to others. The Messenger of Allah
explained that the
Bedouins requested him for assistance in a very uncouth manner because of the weakness of
their faith and if he did not give them, they would have labelled him as a miser. He preferred
to give them based on the wise assumption that they would then be inclined to Islam. This,
yet again, proved his generosity and forbearance towards those who were uneducated and
uncultured in their approach.
Hadīth 555
مَقْفَلَهُ مِنْ حُنَيْنِ ، فَعَلِقَهُ الأَعْرَابُ
وعن جبير بن مطعم له، قَالَ: بَيْنَمَا هُوَ يَسِيرُ مَعَ النَّبِّ
يَسْألُونَهُ، حَتَّى اضْطَرُّوهُ إِلَى سَمُرَةٍ ، فَخَطِفَتِ رِدَاءُهُ ، فَوَقَفَ النَّبِيُّ: ﴿، فقال: ((أعْطُونِي
رِدَائِي، فَلَوْ كَانَ لِي عَدَدُ هذِهِ العِضَاءِ نَعَماً، لَقَسَمْتُهُ بَيْنَكُمْ، ثُمَّ لا تَجِدُونِي بَخِيلاً وَلاَ كَذّاباً
وَلاَ جَبَاناً )) رواه البخاري .
((مَقْفَلَهُ)) أيْ: حَال رُجُوعِه . وَ((السَّمُرَةُ)): شَجَرَةٌ. وَ((العِضَاهُ)): شَجَرٌ لَهُ شَوٌْ.

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Jubayr ibn Muț‘im
narrates that while he was travelling with the
Messenger of Allāh
on his return from Hunayn, the Bedouins latched
onto to him. They began soliciting something from him to such an extent
that they forced him back against a thorny tree which pulled off his cloak.
The Messenger of Allah
stopped and said: 'Give me back my cloak. If I
had as many camels as the number of these trees, I would have certainly
distributed them among you and you would not have found me to be a
miser, a liar or a coward." (Bukhārī)
Vocabulary and Definitions
Hunayn was a valley that was situated 20 kilometres from Makkah Mukarramah. The Muslims
fought the Battle of Hunayn in this valley in the 8th year Hijrī.
Commentary
From this hadith, we learn of the Messenger of Allah's
compassion, goodwill and
forbearance in the face of aggression and impolite behaviour.
Additional Points
v Miserliness, dishonesty and cowardice are undesirable qualities.
v It is permissible for a person to enumerate his good qualities at a time of need and out
of fear that those who are uneducated may get a false impression of him, if he does not
do so. This will not be regarded as pride or boasting.
Hadith 556
، قَالَ: ((مَا نَقَصَتْ صَدَقَةٌ مِنْ مَال، وَمَا زَادَ اللهُ
وعن أبي هريرة ◌ُهُ: أنَّ رسول الله خُ
عَبْداً بِعَفْوٍ إِلَّ عِزّاً، وَمَا تَوَاضَعَ أحَدٌ لله إِلَّ رَفَعَهُ اللهُ رَّحْ )) رواه مسلم.
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "Charity
does not diminish wealth in any way, pardoning another causes Allah &s
to increase one's honour and Allah elevates a person who humbles himself
for Allah's des pleasure." (Muslim)
Commentary
This hadith encourages us to adopt three noble qualities: giving in charity, forgiving others
and being humble.
Even though charity means to part with one's wealth for the pleasure of Allah Les, it does
not decrease a person's wealth because Allah &s places blessings therein and grants him a
substitute in this world, in addition to the rewards he will receive in the Hereafter. For this

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reason, when a beggar would come to the door of some of the pious, they would say, "Welcome
to the one who is a means of transferring my wealth from this world to the Hereafter."
Those who forgive the shortcomings of others despite having the ability to vent their anger
or take revenge gain respect amongst people and their status in the Hereafter is elevated.
One who is boastful and arrogant and exerts his authority earns Allah's & displeasure and
is disgraced in His sight, while one who humbles himself is honoured in His sight.
Hadīth 557
، يقول : ((ثَلاَثَةٌ
وعن أبي كبشة عمرو بن سعد الأنماري ◌ّه: أنّه سمع رسول الله خُ
أُقْسِمُ عَلَيْهِنَّ ، وَأَحَدِّثُكُمْ حَدِيثاً فَاحْفَظُوهُ: مَا نَقَصَ مَالُ عَبْدٍ مِنْ صَدَقَةٍ ، وَلاَ ظُلِمَ عَبْدٌ مَظْلَمَةً
صَبَرَ عَلَيْهَا إِلَّ زَادَهُ اللهُ عِزّاً ، وَلاَ فَتَحَ عَبْدٌ بَابَ مَسأَلَةٍ إِلَّ فَتَحَ اللهُ عَلَيْهِ بَابَ فَقْرٍ - أَوْ كَلِمَةً
نَحْوَهَا - وَأُحَدِّثُكُمْ حَديثاً فَاحْفَظُوهُ، قَالَ: ((إِنَّمَا الدُّنْيَا لأرْبَعَةِ نَفَرٍ : عَبْدِ رَزَقَهُ اللهُ مَالاً
وَعِلماً ، فَهُوَ يَتَّقِي فِيهِ رَبَّهُ ، وَيَصِلُ فِيهِ رَحِمَهُ، وَيَعْلَمُ للهِ فِيهِ حَقّاً ، فَهذا بأفضَلِ المَنَازِلِ .
وَعَبْدِ رَزَقَهُ اللهُ عِلْمً، وَلَمْ يَرْزُقُهُ مَالاَ ، فَهُوَ صَادِقُ النّةِ ، يَقُولُ : لَوْ أَنَّ لِي مَالاَ لَعَمِلتُ بِعَمَلٍ
فُلانٍ ، فَهُوَ بِنَّتِهِ ، فَأَجْرُهُمَا سَوَاءٌ . وَعَبْدِ رَزَقَهُ اللهِ مَالاَ ، وَلَمَ يَرْزُقْهُ عِلْماً ، فَهُوَ يَخْبطُ في
مَالِهِ بِغَيرِ عِلْمٍ ، لَاَ يَتَّقِي فِيهِ رَبَّهُ ، وَلاَ يَصِلُ فِيهِ رَحِمَهُ ، وَلاَ يَعْلَمُ للهِ فِيهِ حَقّاً ، فَهَذَا بَأَخْبَثِ
المَنَازِلِ . وَعَبْدٍ لَمْ يَرْزُقْهُ اللهُ مَالاَ وَلاَ عِلْماً، فَهُوَ يَقُولُ: لَوْ أَنَّ لِي مَالاَ لَعَمِلْتُ فِيهِ بِعَمَلِ
قُلاَنٍ ، فَهُوَ بِّتِهِ ، فَوِزْرُهُمَا سَوَاءٌ)) رواه الترمذي، وقال : (( حديث حسن صحيح )) .
Abu Kabshah Sa'd al-Anmarī134 de narrates that he heard the Messenger
of Allah
saying: "There are three things on which I take an oath and
I am telling you something, so remember it. The wealth of a person does
not diminish because of charity. No person is treated unjustly and exercises
patience thereupon without Allah &s increasing him in honour. No person
opens the door of begging without Allah & opening for him the door of
poverty," or words to this effect. I am telling you something, so remember
it. He said: "This world consists of four types of people: a person whom
Allāh &s blessed with wealth and knowledge and he fears his Sustainer
with regard to it, he maintains ties of kinship with it and he acknowledges
134 Abu Kabshah Sa'd al-Anmarī
% was freed from slavery by the Messenger of Allah
g. He
participated in the battles of Badr, Uhud and other battles. He passed away in 13 Hijrī during the
Khilafah of 'Umar

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Allah's &s right over it. Such a person enjoys the most superior position.
Then there is a person whom Allah &'s blessed with knowledge but not with
wealth. He is truthful in his intention and says, 'If I had wealth, I would
have done as so-and-so did.' He is considered according to his intention, so
the reward of both of them is the same. Then there is a person whom Allah
des blessed with wealth but not with knowledge. He acts rashly with his
wealth, without knowledge. He does not fear his Sustainer with regard to it,
he does not maintain ties of kinship with it and he does not acknowledge
Allah's des right over it. Such a person is in the worst of positions. Then
there is a person whom Allah && neither blessed with wealth nor knowledge
and he says: 'If I had wealth, I would have done as so-and-so did.' He is
considered according to his intention and the sin of both of them is the
same." (Tirmidhī)
Commentary
This hadith discusses four types of individuals:
1. One who is blessed with wealth and knowledge. He expresses his gratitude for this and
fulfils the rights of his wealth by spending on his family, giving in zakah and sadaqah. He is
the best of people.
2. One who is blessed with knowledge but owns nothing of this world. On account of his
knowledge he makes an intention to spend in the path of Allah &s if he is ever blessed with
wealth. He receives the same reward as the first person because of his noble intention.
3. One who is blessed with wealth but has no knowledge. He squanders his wealth in futile
ventures and does not give in zakah or spend on the poor. He is the worst of people.
4. One who neither has wealth nor knowledge. Due to his foolishness he makes an intention
to squander his wealth if he is ever blessed with it. He will be dealt with in the same way as
the third person because of his evil intention.
Additional Points
Sincere intentions are fundamental for the acceptance of a person's actions.
v It is praiseworthy to acquire Islamic knowledge and practise upon it.
V A lack of sound knowledge leads a person towards incorrect practices.
v One who begs without any need will forever consider himself a pauper even if he amasses
much wealth.
v It is permissible to own wealth if one discharges the rights that accompany it.

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v One who overlooks the faults of others is elevated in spiritual rank.
Hadith 558
وعن عائشة تظلّها: أَنَّهُمْ ذَبَحُوا شَاةً، فَقَالَ النبيُّ لُ﴿هَ: ((مَا بَقِيَ مِنْهَا؟)) قالت: مَا بَقِيَ مِنْهَا
إِلَّ كَيِفُهَا. قَالَ : ((بَقِيَ كُلُّهَا غَيْرِ كَتِفِهَا)) رواه الترمذي ، وقال : (( حديث صحيح )) .
ومعناه : تَصَدَّقُوا بِهَا إِلَّ كَتِفَها. فَقَالَ: بَقِيَتْ لَنَا فِي الآخِرَةِ إِلَّ كَتِفَهَا .
'A'ishah « narrates that they slaughtered a sheep and the Messenger of
Allāh
asked: "How much of it is left?" She replied: "The only portion
that it left of it is its shoulder." He
said: "All of it is left except its
shoulder." (Tirmidhī)
Commentary
This hadith encourages us to spend in sadaqah. 'A'ishah wes mentioned that they slaughtered
a sheep and distributed all of it in sadaqah except its shoulder. The Messenger of Allah
then explained to them that, while the shoulder portion was with them it would not benefit
them in the manner that the rest of what they had spent in sadaqah would, as the latter was
a perpetual form of reward for them in the Hereafter. The Qur'an states,
﴿مَا عِنْدَكُمْ يَنْفَدُ وَمَا عِنْدَ اللهِ بَاقٍ ﴾
What is with you shall come to an end and what is with Allah will last forever.
(Sūrah al-Nahl, 96)
Hadīth 559
وعن أسماء بنت أبي بكر الصديقِ ﴿ه، قالت: قَالَ لي رسول اللـه ◌ُ﴾: ((لاَ تُوكِي فَيُّوكى
عَلَيْكِ )) . وفي رواية : (( أنفقي أَوِ انْفَحِي ، أَوْ انْضَحِي ، وَلاَ تُحصي فَيُحْصِي اللهُ عَلَيْكِ
، وَلاَ تُوعِي فَيُوعي اللهُ عَلَيْكِ )) متفقٌ عَلَيْهِ .
وَ((انْفَحِي )) بالحاء المهملة ، وَهُوَ بمعنى ((أنفقي )) وكذلك ((انْضحي)) .
Asmā' bint Abī Bakr al-Șiddīq
narrates: "The Messenger of Allah
said to me: 'Do not withhold wealth or it will be withheld from you."
Another narration has: "Spend, or give out, or give away. Do not withhold
by counting your wealth or Allah des will withhold His treasures from you.
Do not withhold wealth or Allah will withhold it from you." (Bukhārī, Muslim)

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Commentary
The command not to count wealth means that one should not hoard one's wealth by being
engrossed in counting it, or else Allah && will similarly grant wealth in limited measure. It
could also mean that one should not be miserly in giving a beggar, or else Allah &s will also
reward a person in limited measure.
Hadīth 560
، يَقولُ: ((مَثَلَ الْبَخيل وَالمُنْفِقِ ، كَمَثَلِ
وعن أبي هريرة له: أَنَّه سمع رسول الله
رَجُلَيْنِ عَلَيْهِمَا جُنَّانِ مِنْ حَديدٍ مِنْ تُدِيِّهِمَا إِلَى تَرَاقِهِمَا، فَأَمَّا الْمُنْفِقُ فَلاَ يُنْفِقُ إِلَّ سَبَغَتْ
- أَوْ وَفَرَتْ - عَلَى جِلْدِهِ حَتَّى تُخْفِيَ بَنَانَهُ ، وَتَعْفُو أثرَهُ ، وأمَّا الْبَخِيلُ ، فَلاَ يُرِيدُ أنْ يُنْفِقَ
شَيْئًا إِلَّ لَزِقَتْ كُلُّ حَلْقَةٍ مَكَانَهَا، فَهُوَ يُوسِّعُهَا فَلاَ تَسِعُ )) متفقٌ عَلَيْهِ .
وَ((الجُنَّةُ)): الدِّرْعُ، وَمَعْنَاهُ أنَّ المُنْفِقَ كُلَّمَا أَنْفَقَ سَبَغَتْ، وَطَالَتْ حَتَّى تَجُرَّ وَرَاءَهُ ،
وَتُخْفِيَ رِ جْلَيْهِ وَأثَرَ مَشِْهِ وَخطُوَاتِهِ .
Abū Hurayrah 4% narrates that he heard the Messenger of Allah
saying:
"The similitude of a miser and a charitable person is like that of two men
wearing a steel armour from their upper chests to their collar bones. When
the charitable person gives in charity, his armour stretches over his body
until it covers his nails and erases his footsteps. When the miser intends
to give in charity, every link of the armour remains firmly in its place. He
tries to loosen it but it does not become loose." (Bukhārī, Muslim)
Commentary
This hadith excellently explains the difference between a charitable person and a miser by
using the example of a soldier in armour. The armour of the first person expands over
his entire body allowing him to move freely against the enemy without fear. The second
person's armour remains confined to his chest, exposing the rest of his body to the enemy
whilst his hands are shackled to his neck. The example teaches us that a charitable person
is comfortable and pleased to spend, while a miser is annoyed and reluctant to do so. It also
points to the fact that a charitable person enjoys divine blessings and is protected from
calamities, while a miser does not enjoy these benefits.
Additional Points
v Sadaqah obliterates sins just as a person's long robes dragging on the ground erases his
footsteps while walking.

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v Prophetic comparisons excellently illustrate and convey the deeper meanings of basic
concepts.
Hadith 561
: (( مَنْ تَصَدَّقَ بعَدَلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ ، وَلاَ يَقْبَلُ اللهُ
وعنه ، قَالَ : قَالَ رسول الله
إِلَّ الطَّيبَ ، فَإِنَّ اللهَ يَقْبَلُهَا بِيَمِينِهِ ، ثُمَّ يُرَبِّهَا لِصَاحِبِهَا كَمَا يُرَبِّي أَحَدُكُمْ فَلُوَّهُ حَتَّى تَكُونَ
مِثْلَ الجَبَلِ )) متفقٌ عَلَيْهِ .
(( الفَلُوُّ )) بفتح الفاء وضم اللام وتشديد الواو ، ويقال أيضاً : بكسر الفاء وإسكان اللام
وتخفيف الواو : وَهُوَ المُهْرُ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "One who
gives in sadaqah, equal to a date, from lawful earnings - and Allah &s only
accepts that which is lawful - Allah & accepts it with His right hand and
then increases it for the giver just as one of you brings up his foal, until
(that single date) grows as large as a mountain." (Bukhārī, Muslim)
Vocabulary and Definitions
"Allah Kes accepts it with His right hand," means that Allah & is pleased with it and readily
accepts it.
Commentary
This hadith encourages us to spend from wealth that is earned from lawful sources. Allah
des accepts such sadaqah and multiplies the giver's reward manifold in the Hereafter. The
Qur'an states,
﴿مَنْ ذَا الَّذِىْ يُقْرِضُ اللهَ قَرْضًا حَسَنًا فَيُضْعِفَهُ لَهَ اَضْعَافًا كَثِيْرَةً﴾
Who will give Allah a handsome loan, so that He may grant him a manifold
increase in it. (Sūrah al-Baqarah, 245)
When a foal is nurtured in the correct manner, it grows into a powerful horse, similarly
sadaqah that is given in the correct manner, grows and multiples in reward.
Hadith 562
، قَالَ : (( بَيْنَمَا رَجُلٌ يَمْشِي بِفَلاَةٍ مِنَ الأَرْضِ ، فَسَمِعَ صَوْتاً فِي سَحَابَةٍ
وعنه ، عن النبيِّ
، اسقِ حَدِيقَةَ فُلانٍ ، فَتَنَخَّى ذَلِكَ السَّحَابُ فَأَفْرَغَ مَاءَهُ فِي حَرَّةٍ ، فَإِذَا شَرْجَةٌ مِنْ تِلْكَ الشِّرَاجِ

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قَدِ اسْتَوْعَبَت ذَلِكَ المَاءَ كُلَّهُ، فَتَنَّعَ المَاءَ ، فإذَا رَجُلٌ قَائِمٌ فِي حَدِيقَتِهِ يُحَوِّلُ الماءَ بِمِسحَاتِهِ،
فَقَالَ لَهُ : يَا عَبْدَ اللهِ، ما اسمُكَ ؟ قال : فُلانٌّ للاسم الذي سَمِعَ في السَّحابةِ ، فقال له : يا
عبدَ الله، لِمَ تَسْأَلُنِي عَنِ اسْمِي ؟ فَقَالَ : إِنِّي سَمِعْتُ صَوتْاً فِي السَّحابِ الَّذِي هَذَا مَاؤُهُ
، يقولُ : اسْقِ حَدِيقَةَ فُلاَنٍ لاسمِكَ ، فَمَا تَصْنَعُ فِيهَا ، فَقَالَ: أمَا إذ قلتَ هَذَا، فَإِنِّي أَنْظُرُ
إِلَى مَا يَخْرُجُ مِنْهَا ، فَأَتَصَدَّقُ بِثُلُثِهِ ، وَآَكُلُ أَنَا وَعِيَالِي ثُثاً ، وَأَردُّ فِيهَا ثُلْتَهُ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A man was
walking in a desert land when he heard a voice from a cloud saying: 'Go and
irrigate the orchard of so-and-so person.' So the cloud moved and poured
out its water onto a rocky ground, and a water channel then gathered all
the water.' The man followed the water and found a man standing in his
orchard, guiding the water with his spade. So he asked him: 'O servant of
Allāh! What is your name?' He replied, 'I am so-and-so,' and he gave the
same name which the person had heard from the cloud. The man then
asked him: 'O servant of Allah! Why did you ask me my name?' The man
replied: 'I heard a voice from a cloud from which this water came down,
saying: 'Irrigate the orchard of so-and-so,' and your name was mentioned.
What do you do in your orchard?' He replied: 'Now that you have asked, (I
can tell you that) I estimate the produce of this land and I give one third
of it in sadaqah. I and my family eat from one third of it and I re-invest
one third of it back into the orchard."" (Muslim)
Commentary
This hadith teaches us the virtue of spending in sadaqah. Allah &s assisted the owner of the
orchard by causing rain to fall in his orchard because he spent on the poor and destitute
and Allah &s loves those who spend in His path.
Scholars say that a person should earmark a portion of his income for sadaqah in advance
because Shaitan often persuades a person not to spend in charity, if he does not do so on a
scheduled basis.
Additional Points
v Angels are appointed by Allah & to bring sustenance to the creation.
V Allah &s sometimes enables some people to hear and see what others cannot.
V To be self-sufficient is a virtue as is spending upon the needs of one's household.

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CHAPTER 61
باب النهي عن البخل والشح
Chapter on the prohibition of miserliness and greed
قَالَ الله تَعَالَى: ﴿وَآَمَّا مَنْ بَخِلَ وَاسْتَغْنِى وَكَذَّبَ بِالْحُسْنِى فَسَنْيَسِّرُهُ لِلْعُسْرِى وَمَا يُغْنِىْ
عَنْهُ مَالُةَ إِذَا تَرَدُّى﴾ ( الليل: ٨-١١)،
Allāh &s says: "As for the one who is miserly and indifferent and who
rejects the most beautiful word, We shall make the great grief easy for
him. His wealth will not benefit him when he falls." (Sūrah al-Layl, 8-11)
وقال تَعَالَى: ﴿وَمَنْ يُّوْقَ شُحَّ نَفسِهٍ فَأُولِئِكَ هُمُ الْمُفْلِحُوْنَ﴾ ( التغابن : ١٢).
Allāh
says: "Those who are protected from the miserliness of their souls
are indeed the successful ones." (Sūrah al-Taghabun, 16)
وأما الأحاديث فتقدمت جملة منها في الباب السابق .
Hadith 563
وعن جابر له: أنَّ رسول الله ﴿، قَالَ: ((اتَّقُوا الظُّلْمَ؛ فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ القِيَامَةِ
وَاتَّقُوا الشُّحَّ ؛ فَإِنَّ الشُّحَّ أَهْلَكَ مَنْ كَانَ قَبَكُمْ، حَمَلَهُمْ عَلَى أَنْ سَفَكُوا دِمَاءُهُمْ وَاسْتَحَلُّوا
مَحَارِمَهُمْ )) رواه مسلم .
Jābir
e narrates that the Messenger of Allah
said: "Abstain from
oppression because oppression will be a cause of intense darkness on the
day of Qiyamah. Abstain from greed because it destroyed those before you.
It prompted them to shed blood and to consider as lawful all that was made
unlawful to them." (Muslim)
Commentary
This hadith has been discussed in a previous chapter. See hadith 203. The hadith means that an
oppressor will be engulfed in darkness on the day of Qiyamah. He will not be guided on the
path of salvation on that day, while the believers will have the light of guidance on all sides.
It is important to note that despite greed being a form of oppression, its severity demanded

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that it be given a special mention.
Greed and miserliness are responsible for initiating a host of other sins. They generate enmity
between people and cause them to break ties of kinship and unity.
CHAPTER 62
باب الإيثار والمواساة
Chapter on giving preference to and comforting others
قَالَ الله تَعَالَى: ﴿وَيُؤْثِرُوْنَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ (الحشر: ٩)،
Allāh &s says: "They give preference to others over themselves even though
they are themselves in need." (Sūrah al-Hashr, 9)
وقال تَعَالَى: ﴿وَيُطْعِمُوْنَ الطَّعَامَ عَلَى حُبِّه مِسْكِيْنَا وَّيَتِيًا وَّأَسِيْرًا﴾ ( الدهر :.
Allāh &s says: "Out of love for Allah, they feed the poor, the orphan and
the captive." (Sūrah al-Dahr, 8)
Hadith 564
، فَقَالَ : إِنِّي مَجْهُودٌ، فَأَرسَلَ إِلَى بَعْضٍ
وعن أبي هريرة ﴿هُ، قَالَ : جَاءَ رَجُلٌ إِلَى النبيِّ
نِسَائِهِ ، فَقالت: وَالَّذِي بَعَثَكَ بِالحَقِّ مَا عِنْدِي إِلَّ مَاءٌ، ثُمَّ أرْسَلَ إِلَى أُخْرَى، فَقَالَتْ مِثْلَ
ذَلِكَ ، حَتَّى قُلْنَ كُلُّهُنَّ مِثلَ ذَلِكَ : لَا وَالَّذِي بَعَثَكَ بالحَقِّ مَا عِنْدِي إِلَّ مَاءٌ . فَقَالَ النبي
: (( مَنْ يُضِيفُ هَذَا الَّْلَةَ؟ )) فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ: أنَّا يَا رسولَ الله، فَانْطَلَقَ بِهِ إِلَى
رَحْلِهِ ، فَقَالَ لامْرَتِهِ : أكرِمِي ضَيْفَ رسول الله
وفي روايةٍ قَالَ لامْرَأَتِهِ : هَلْ عِنْدَكِ شَيْءٌ ؟ فَقَالَتْ: لاَ، إِلَّ قُوتَ صِبَيَانِي . قَالَ: عَلِّيهم
بِشَيْءٍ وَإِذَا أَرَادُوا العَشَاءَ فَنَوِّمِيهِمْ ، وَإِذَا دَخَلَ ضَيْفُنَا فَأَطْفِي السِّرَاجَ ، وَأربِهِ أَنَّا نَأكُلُ .
فَقَعَدُوا وَأَكَلَ الضَّيْفُ وَبَاتَا طَاوِبَيْنِ ، فَلَمَّا أَصْبَحَ غَدَا عَلَى النَّبِّ :﴿هَ، فَقَالَ: (( لَقَدْ عَجِبَ
الله مِنْ صَنِعِكُمَا بِضَيْفِكُمَا اللَّيْلَةَ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that a man came to the Messenger of Allah
and said: "I am suffering (due to hunger)." So the Messenger of