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some bread spread out to cool down. He instructed his son to give some of it to Binan alas,
but he did not take it. When he departed, Imam Ahmad atus, instructed his son to follow
him out and hand over the bread to him. He did so and Binan atwo, accepted the gift
graciously. The son was amazed, for, the first time he had refused to touch it but the second
time he took it promptly.
Imam Ahmad al-, enlightened him, 'when Binan aldes, found food in the house, he had a
desire to eat it So, when you gave it to him he did not like to succumb to his desire and
yearning and he returned the bread to you. Outside, he received it, without waiting for it
and without coveting for it, quite unexpectedly, so he too it quickly as a bounty of Allah."
SECTION II
الفضلُ الثَّانِى
WARNING TO BEGGARS
(١٨٤٦) عَنُ سَمُرَةَ بْنِ جُنْدُبٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ الْمَسَائِلُ كَدُوْمٌ يَكْدَءُ بِهَا الرَّجُلُ
وَجُهَةُ فَمَنْ شَآءَ أَبْقَى عَلَى وَجْهِهِ وَمَنْ شَآءٍ تَرَكَةُ إِلَّا أَنْ يَسْأَلَ الرَّجُلُ ذَاسُلْطَانٍ أَوْفِى أَهْرٍلَّا يَجِدُمِنْهُ بُدَّا.
(رواهابوداؤد و الترمذى والنسائى)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Samurah ibn Jundub .1846
said, "Begging disfigures. A man صلى الله عليه وسلم narrated that Allah's Messenger عليه وسلم
distorts his face through it. So, he who wishes may retain his dignity, but he who
likes may disgrace himself. (the one by refraining from begging and the other by
persisting to beg) However, a man may ask for something from the ruler, or when
he finds no escape from it (and is in dire need)."1
COMMENTARY: If you must ask for something, then at least ask one on whom you have a
right to ask and that is the ruler. He has authority over the state Treasury. If you deserve,
he will let you have what you need.
ABOUT ACCEPTING RULER'S GRANT: Teebi , said that opinion differ on whether
grants of the rulers may be accepted or rejected. 'The correct verdict is that is much of the
public or state Treasury consists of forbidden wealth then the grants may not be accepted.
If that is not so then they may be accepted.
If anyone faces a severe hardship and has no clothing or no food the it is wajib (obligatory) to
ask for someone's help and remove one's painful hardship.
Imam Ghazali amtes, said that it is wajib (obligatory) also to ask people for help towards travelling
expenses for Hajj (pilgrimage) if he had not performed Hajj (pilgrimage) when he had the
means to do so till he become destitute. He must ask for help in meeting his expenses.
WARNING TO WELL TO DO BEGGAR
(١٨٤٧) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْئُوٍْ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ سَأَلَ النَّاسَ وَلَهُ مَا يُخْنِيُّهِ جَآءَ
يَوْمِّ الْقِيَامَةِ وَمَسْأَلَتِّه فِى وَجْهِه ◌ُمُوْشٌ أَوْخُدُوْشٌ أَوْكُدُوْمْ قِيْلَ يَارَسُولَ اللُّهِوَمَا يُغْنِيْهِ قَالَ خَمْسُوُنَّ
دِرُهُمَّا اوْقِيْمَتُهَا مِنَ الذَّهپٍ(رواه ابوداود والترمذى والنسائى وابن ماجة والدارمى)
1 Abu Dawud 1639, Tirmidhi # 681, Nasai'i # 2599, Musnad Ahmad 5-22.

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صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Mas'ud .1847
alugode said, "If anyone begs from people in spite of being self sufficient, there on
the day of resurrection, he will appear with begging prominent on his face as
scratching or gashes or wounds." He was asked, "O Messenger of Allah, what is self
sufficiency?" He said, "Fifty dirhams or as much in gold."1
COMMENTARY: The three words 'scratchings, gashes, wounds' are from three words in
the hadith that are synonyms. Perhaps, the narrator was unsure which one was used by the
(كدوح, خدوش/خموش): صلى الله عليه وسلم Prophet Muhammad
Some ulama (Scholars) say that they stand for different meanings. (s) is to scratch the
skin with wood. (A) is to do it with the finger nails. (aus) is do it with the teeth.
They will appear in one of these scratchings on the day of resurrection depending on their
indulgence in begging.
(١٨٤٨) وَعَنْ سَهْلِ بْنِ الْتُظِلِيَّةِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ سَأَلَ وَعِنْدَهُ مَا يُغْنِهِ فَإِنَّمَا
يَسْتَّكُثِرُ مِنَ الثَّارِ قَالَ التُّفَتِىّ وَهُوَ أَحدُ رُوَاتِهِ فِيْ مَوْضِعٍ آخَرَوَمَا الْخِلَى الَّذِى لَا تَنْبَغِى مَعَهُ الْمَسْأَلَةُ قَالَ
قَدٌرَمَا يُغَذِيُهِوَيُعَشِيْهِ وَقَالَ ◌ِىْ مَرْضِعِ اخَرَالْ يَكُونَ لَهْشِبُْ يَوْمِ آَوْ لَيْلَةٍ وَيَومٍ(رواهابوداود)
صلى narrated that Allah's Messenger رضى الله عنه Sayyiduna Sahl ibn al Hanzaliyah .1848
duy4 lean said, "If anyone begs in spite of having enough, then he asks only for larger
portion of hell." An Nufayli aldes, a sub-narrator, said in another version that the
Prophet Muhammad صلى الله عليه وسلم was asked how much was enough that should
prevent begging. The Prophet Muhammad صلى الله عليه وسلم said. "It is what will get a
meal in the morning and in the evening." In yet another version, he said, "It is
having what will suffice him for a day, or a dry and a night."2
COMMENTARY: In this regard hadith # 1847 and # 1849 differ with this hadith in defining
a self-sufficient man to whom begging is disallowed.
Imam Ahmad alda, Abu Mubarak dans, and Ishaq alos, abide by the first hadith. Some
scholars go by the hadith # 1849. Imam Abu Hanifah aldes, follows this hadith # 1848 and
says that it has abrogated the others.
(١٨٤٩) وَعَنُ عَطَآءِ بْنِ يَسَارٍ عَنْ رَجُلٍ مِّنْ بَنِيِ آَسَدٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ سَأَلَ مِنْكُمْـ
وَلَهُ أُوْقِيَّةُ أَوْ عِدْلُهَا فَقَدْ سَأَلَ إلحاقًا (رواه مالك وابوداود والنسائى)
1849. Sayyiduna Ata ibn Yasar us &, narrated that a man of Banu Asad said that
Allah's Messenger صلى الله عليه وسلم said, "If anyone of you begs from people though the
possesses one ooqiyah, or its value (in gold, etc). then he begs unreasonably."3
COMMENTARY: The words in the hadith is (duJijta) - unreasonably. The Quran says:
وَلَا بَسْأَلُوْكَ النَّاسَّ ◌ِلْحَاقًّا
{They beg not of men importunately.} (2:273)
1 Tirmidhi # 680, Abu Dawud # 1626, Ibn Majah # 1840, Nasai'i # 2591, Musnad Ahmad # 3675.
2 Abu Dawud # 1629, Musnad Ahmad # 4-180.
3 Abu Dawud # 1627, Nasai'i # 2596, Musnad Ahmad 5-430.

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BEGGING WHEN DRIVEN TO LIMITS OF HARDSHIP
(١٨٥٠) وَعَنْ حُبْشِيٍّ بْنِ جَنَادَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ الْمَسْأَلَّةَ لَا تَحِلُّ لِغَنِيٍّ وَلَا لِذِئْ
مِنَّةٍ سَوِيٍّ إِلَّا لِذِىْ فَقْرٍ مُدْقِعٍ أَوْغُرُمِ مُفْظِعٍ وَمَنُ سَأَلَ النَّاسَ لِيُثْرِىَّ بِهِ مَالَهُ كَانَ خُوُشًا فِى وَجُهِه يَوْمٌ
الْقِيَامَةِ وَرَضْفَا يَأْكُهُ مِنْ جَهَنَّمَ فَمَنْ شَآءَ فَلْيُقِلَّ وَمَنْ شَآءٍ فَلْيُكُهِرٌ(رواه الترمذى)
1850. Sayyiduna Hubshi ibn Junadah as-Sutuli رضى الله عنه narrated that Allah's
Messenger صلى الله عليه وسلم said, "Begging is disallowed to a wealthy person and to one
who is strong with a robust body. It is allowed only to one thrown to the ground out
of poverty and to one in deep debt. He who begs to enhance his property thereby
will have it as wounds and scratches on his face on the day of resurrection and as
hot stones that he will eat in hell. Hence, let him who chooses ask little and let him
who chooses ask more."1
COMMENTARY: 'Thrown to the ground out of poverty' refers extreme helplessness and
poverty. He cannot get up.
(١٨٥١) وَعَنْ آَنَّسٍ أَّ رَجُلًا قِنَ الْأَنْصَارِ آَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْأَلُهُ فَقَالَ آَمَافِيْ بَيْتِكَ شَهْ فَقَالَ
بَلَى حِلْسْ تَلْبَسُ بَعْضَة وَنَبْسُطُ بَعْضَّه وَقَّعُبْ نَشْرَبُ فِيْهِ مِنَ الْمَآءِ قَالَ اثْتِنِى بِهِمَا فَأَتَاهُ بِهِمَا فَأَخَذَهُمَا رَسُوُلُ
اللُّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِيَدِهِ وَقَالَ مَنْ يَشْتَرِىُ هُذَيْنِ قَالَ رَجُلْ أَنَا أُخُذُهُمَا بِدِرُهٍَ قَالَ مَنْ يَزِيْدُ عَلى
دِرُهَيٍ مَّرَّتَيْنٍ أَوْثَلَاثًا قَالَ رَجُلْ أَنَا أُخُذُّهُمَا بِدِرُهَمَيْنٍ فَأَعْطَاهُمَا إِيَّاهُ فَأَخَذَ الدِّرْهَمَيْنِ فَأَعْطَاهُمَا
الْأَنْصَارِىَّ وَقَالَ اشْتَرِبِأَ حَدِهِمَا طَعَامًا فَانْبِذُهُ إِلَى أَهْلِكَ وَاشْتَرِ بِالْأُخِرِ قُدُوُمَّا فَأْتِى بِهِ فَآَتَاهُ بِهِ فَتَذَّفِيْهِ
تَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ مُوْدًّا بِيَدِهٍ ثُمَّ قَالَ اذْهَبَ فَاخْتَطِبُ وَبِعُ وَلَّا أَرَيَنَّكَ خَمْسَةً عَشَرَ يَوْمًا
فَذَهَبَ الرَّجُلُ يَخْتَطِبُ وَيَبِيُهُ فَجَاءَ، وَقَدْ أَصَابَ عَثَرَةَ دَرَاهِمَ فَاشْتَرِى بِبَعْضِهَا ثَوْبًّا وَبِبَعْضِهَا طَعَامًا فَقَالَ
رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هُذَا خَيْرٌلَّكَ مِنْ أَنْ تَجِّوْءَ الْمَسْأَلَةَ تُكْتَةً فِى وَجُهِكَ يَوْمَ الْقِيَامَةِ إِّ
الْتَسْأَلَةَ لَاتَضْلُهُ إِلَّ لِقَلَافَةٍ لِذِىُ فَقْرٍ مُدُقِعٍ آوْ لِذِىٌ غُرُمِ مُفْظِعٍ أَوْ لِذِى دَھِ مُوجٍِ- رَوَاءُ آبُو دَاوُدَ وَرَوَى
ابْنُ مَاجَةً إلى قولِهيَوْمَ القِيَامَةِ۔
1851. Sayyiduna Anas رضى الله عنه narrated that a man of the Ansar met the Prophet
Muhammad صلى الله عليه وسلم and begged from him. He asked, "Do you have nothing at
your home?" He said, "Yes. A piece of thick cloth part of which I spread on the
ground and part of which I put over myself. Besides that I have a wooden bowl
from which I drink water." Allah's Messenger صلى الله عليه وسلم asked him to bring those
things to him. So, he brought them and, taking them in his hand he (Allah's
Messenger) صلى الله عليه وسلم asked, "Will anyone buy these?" One man offered to buy
them for one dirham and he again asked twice or thrice, "will anyone pay more
1 Tiurmidhi # 653.

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than one dirham for these?" Another man offered two dirhams and he gave them to
him. He took the two dirhams and gave them to the Ansar man, saying, "Buy with
one dirhams food for your family and with the other buy an axe and bring it to me."
He obeyed and brought the axe to Allah's Messenger ,,là . who fixed a handle
on it with his own hand and instructed the man to go and gather firewood and sell
them, and he was not to come to him before a fortnight. The man departed,
collected firewood and sold it, earning ten dirhams. He came, having brought a
garment with part of the money and food with another part of it.
Allah's Messenger ,lean . said (on seeing the change in him). "This is better for
you than having had begging as ugly marks (or wound) on your face on the day of
resurrection. Know that begging is proper for only three kinds of people; the
helpless one whom poverty has thrown down on the ground, the debtor in
unpayable debt (under burden of disgrace), and one who is responsible for blood
wit which he is unable to discharge."1
SPEAK OF YOUR NEED TO ALLAH ONLY
(١٨٥٢) وَعَنِ ابْنِ مَسْئُوْدٍ قَالَ قَالَ رَسُولُ اللَّهِصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَصَابَتُهُ فَاقَةٌ فَأَنْزَّلَهَا بِالنَّاسِ لَهُ
تُسَدَّفَا قَتُهُ وَ مَنْ آَنْزَلَهَا بِاللهِ أَوْشَكَ اللَّهُ لَهُ بِالْخِلَى إِمَّا بِمَوْتٍ عَاجِلٍ آوغِنِىَ أُحِلٍ (رواه ابوداؤد والترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .1852
said, "If anyone is in dire need (or poverty) and mentions it to the people (hoping
for redress), then his poverty (or need) will not be removed. But if he prays for it
to Allah, then He will bestow on him a quick relief either by a rapid death or a
gradual ease."2
COMMENTARY: In most copies of al-Masabih the word is (J+1) both with death and with
ease, meaning quick death and quick relief.
Perhaps, this hadith reflects the verse (2,3) of surah at-Talaq.
وَمَنْ يَتَّقِ اللَّهَ يَجْعَلُ لَّهُ مَخْرَ جَّا وَيَرُزُقُهُ مِنْ حَيْثُ لَّا يَحْتَسِبُ وَمَنْ يَتَوَكَّلُ عَلَى اللهِفَهُوَ حَسْبُه
{And whoever fears Allah, He appoints a way out for him. And He provides him
sustenance from whence he expects not}
SECTION III
الفَصلُ الثَّالِث
FOR A PRESSING NEED ASK ONLY THE PIOUS
(١٨٥٣) عَنِ ابْنِ الْفِرَاسِيِّ أَّ الْفِرَاسِيَّ قَالَ لِرَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَسْأَلُ يَا رَسُوْلَ اللَّهِ فَقَالَ
النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَّا وَإِنْ كُنْتَ لَّا بُدَّفَسَلِ الصَّالِحِيْنَ(رواه ابوداود والنسائى)
1853. Sayyiduna Ibn al-Firsi als, narrated that (his father) al-Firasi us al +, asked
صلى الله عليه وسلم if he may beg. The Prophet Muhammad صلى الله عليه وسلم Allah's Messenger
said, "No! But if you must then beg from the righteous."3
1 Abu Dawud # 1641, Musnad Ahmad 3-114, Ibn majah # 2198, up to 'on the day of resurrection'
minus the last sentence.
2 Abu Dawud # 1654, Tirmidhi # 2333, Musnad Ahmad 1-407.
3 Abu Dawud # 1646, Nasai'i # 2587, Musnad Ahmad 4.334.

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COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم recommended that the righteous
should be requested for redress of pressing needs because they have lawful wealth and t hey
are considerate. They will help quietly without letting others know. This is why the poor and
needy people of Baghdad approached Imam Ahmad ibn Hanbal &was, with their problems.
The taqwa of Imam Ahmad alta, was exemplary. An incident from his life may be cited.
Once, his family members needed some cheese. They got it from the son of Imam Ahmad
at 44). He was a judge and he was such a kind man that he slept near the door of his
house to be able to answer a needy person promptly. The family members of Imam
Ahmad at >, baked bread with the cheese. When food was served, the Imam sensed
some doubt about the bread. He asked and was told what had transpired. He refused to
partake of the meal and his family members emulated him. They asked him if the food "
may be given to the poor and he said, "Yes but let them know what is behind it." Indeed,
the poor people too refused to touch it and they threw all their food in the sea without
the permission of the Imam als.
REMUNERATION FROM STATE TREASURY
(١٨٥٤) وَعَنِ ابْنِ السَّاعِدِيِّ قَالَ اسْتَعْمَلَنِيْ عُمَّرُ عَلَى الشَّدَقَّةِ فَلَمَّا فَرَغْتُ مِنْهَا وَأَدَّيْتُهَا إِلَيْهِ أَمَرَلِىُّ بِعُمَالَةٍ
فَقُلْتُ إِنَّمَا عَمِلْتُ لِلْهِ وَأَجْرِئُ عَلَى اللّهِ قَالَ خُذْمَا أُعْطِيْتَ فَإِى قَدْ عَمِلُتُ عَلَى عَهْدِ رَسُولِ اللّهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ فَعَتَّلَنِى فَقُلْتُ مِثْلَ قَوْلِكَ فَقَالَ لِيْ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أُعْطِيْتَ شَيْئًا مِنْ غَيْرِ
ابْ تَسْأَلَه فَكُلْ وَتَصَدَّفُ(رواه ابوداؤد)
1854. Sayyiduna Ibn as-Sa'idi a , narrated that (Sayyiduna) Umar us À (+)
deputed him to collect the zakah (Annual due charity) when he completed his
work and deposited the collection with him, he instructed that he should be paid
the remuneration for it, but he said, "I did it only for Allah's sake and expect
reward from Allah." (Sayyiduna) Umar ucan +, said, "Accept that which is given to
you, for, I had been a collector under Allah's Messenger صلى الله عليه وسلم. He too had
offered a remuneration to me and I had spoken as you did, but he had advised me
that when something was given to me without my asking, I should put it to my
use and to give as charity."1
COMMENTARY: This hadith is evidence that it is allowed to collect remuneration from the
state Treasury, Even against fard (compulsory) service. The ruler must ensure that it is paid
to the state employee.
This hadith and the earlier # 1845 show that it is wajib (obligatory) to accept what one gets
without desire and asking. This is what Imam Ahmad, too, said. But the majority of
scholars say that it is mustahab (desirable) or simply permissible.
WHERE IS IT UNREASONABLE TO BEG
(١٨٥٥) وَعَنْ عَلِيٍّ أَنَّهُ سَمِعَ يَوْمَ عَرَفَةَ رَجُلًا يَسْأَلُ النَّاسَ فَقَالَ آَفِيْ هُذَا الْيَوْمِ وَفِيْ هَذَا الْتَكَانٍ تَسْأَلُ مِنْ
غَيْرِ اللُّهِفَخَفَقَە پِالدِّئَِّ(رواهرزین)
1 Abu Dawud # 1647

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1855. Sayyiduna Ali us a +, is reported to have heard a man begging from the
people on the day of Arafah. So, he chided him, 'Is it on this day and at this place
that you beg from other than Allah?" Then he awarded him a whip.1
COMMENTARY: The man was wretched to ask on the day when prayers are granted and
in a place that is sacred. He turned away from Allah and begged from men. It is clear that it
is not proper to beg from people in sacred places, like mosques.
GREED & POVERTY
(١٨٥٦) وَعَنْ عُمَرَ قَالَ تَعْلَمُوْنَ أَيُّهَا النَّاسُ أَشَّ الطَّمَعَ فَقُرْ قَاَنَّ الْإِيَاسَ غِنَّى وَاَكَّ الْمَرْءَ إِذَا يَئِسَ
حَنُ شَهْئٍ اسْتَغْنَى عَنْهُ۔(رواه رزین)
1856. Sayyiduna Umar us +, is reported to have (addressed the people and) said,
"O you people, know that greed is poverty and helplessness. And despair is
independence. When a person despairs of any.hing, he can do without it."2
COMMENTARY: Greed is a kind of poverty and helplessness or a means to them. A man
begs from other people to fulfil his fall desires. Abu al Hasan Shadhli als, said, "Turn
away from the creatures. Do not hope for anything from any man. And abstain from
hoping in Allah for that which is not written in your destinity." But, it is not greed to hope
for something from one who is dear to you.
PROPHET'S صلى الله عليه وسلم GUARANTEE TO ONE WHO WILL NOT BEG
(١٨٥٧) وَعَنْ ثَوْبَانَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ يَّكْفُلُ إِىْ أَنْ لََّ يَسْأَلَ النَّاسَ شَيْئًا
فَأَتَكَفَّلُ لَهُ بِالْجَنَّةِ فَقَالَ ثَوْبَابٌ أَنَا فَكَانَ لَا يَسْأَلُ أَحَدًّا شَيْئًا(رواه ابوداود والنسائى)
1857. Sayyiduna Thawban رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"If any one assures me that he will refrain from begging from people, then I assure
him of paradise.
Thewban held out the assurance. Indeed, he never did ask any one for any thing
(even when he experienced extreme hardship).3
COMMENTARY: The Prophet's صلى الله عليه وسلم tidings meant that if anyone does not beg
then his end will be in a good, faithful condition and he will go to paradise without
undergoing punishment.
However, when one fear for his life then this position is exempted because it is an
extremely severe state when prohibited things are also permitted. For instance, if one
does not beg one is liable to die then it is necessary to save one's life. If one does not, then
he will commit a sin.
COMMAND NOT TO BEG
(١٨٥٨) وَعَنْ أَبٍ ذَرٍّ قَالَ دَمًا فِي رَسُولُ اللَّهِ صَنَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ يَشْتَرِطُ عَلَّ أَنْ لََّتَسْأَّلَ النَّاسَ شَيْئًا
قُلْتُ نَعَمُ قَالَ وَلَّا سَوْظَكَ إِنْ سَقَطَ مِنْكَ حَتَّى تَنْزِلَ إِلَيْهِ فَتَأْخُذَه(رواه احمد)
1 Razin.
2 Razin.
3 Abu Dawud # 1643, Musnad Ahmad # 5.275.

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صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Dharr .1858
called him and bound him not to ask people for anything (at all). So, he gave his
assurance to that and he (Allah's Messenger) صلى الله عليه وسلم said, "Not for your
whip too when you drop it. Rather, you should alight (from your beast) and pick
it up yourself."1
COMMENTARY: Although the rider does not beg when he asks for his whip yet it is a
request anyway. That too is better avoided. 2
CHAPTER - VI
SPENDING & DISLIKE OF WITHHOLDING
باب الانفاق وكراهية الامساك
الفضل الأول
SECTION I
PROPHET'S VIEW ABOUT WEALTH
(١٨٥٩) عَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَوْكَانَ لِيْ مِثْلُ أُحُدٍذَهَبَّا لَّسَرَّنِ آَكُ
لَايَمُرَّ عَلَىَّ ثَلَاثُ لَيَالٍ وَعِنْدِىْ مِنْهُ شَيْ إِلَّ شَتْ أُرُصِدْهُ لِدَيْنٍ(رواه البخارى)
صلى الله عليه narrated that the Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1859
, said, "If I had gold (a heap) as (Mount) uhud, I would not like to have it with
me more than three nights except something that I would set aside to repay a debt."3
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم meant to say that he would have
disbursed all the gold within three nights. He would retain only what was enough to repay
his debt, because repaying debts take precedence over charity.
The Prophet Muhammad's صلى الله عليه وسلم generosity knew no bounds as this hadith shows. It
also speaks high of those who give charity. As for those who spend their immense wealth
on their own luxuries, like palatial mansions and so on, they do not consider the rights of
other people on them. Rather, they do not even give it a thought. This is a very serious
wrong in the eyes of Shari'ah (divine law).
Besides Shari'ah (divine law) and manners, even common sense tells us that it is not fellow
feeling and human sympathy to have one's coffers overflowing with hoarded wealth while
another person before one's eyes is deprived of basic necessities, like simple bread. The
poor man is dying of hunger, gasping for breath but he has not enough sympathy to feed
him and save his life.
Even in the present times when the so-called socialists preach equality and human
fraternity, the affluent spend lavishly on their little needs but they have no wrinkles on
their forehead when anyone of their own species longs for feed and water. Rather, they
look at him with contempt, and they utter words of derision. The hard hearted should
1 Musnad Ahmad 5-181.
2 References: See also Manners in Islam (Bukhari's ales, al-Arab al Mufrad) Hadith # 361 and 953,
saying that begging is last means of livelihood. And aiso Awarness and Apprehension (Munzari's
Å44, al Targhib un al-Tahrib) Hadith # 361, 553 to 585, 590, 591, 1416, 1513, 1543, 2569 etc and 11.
both published by Dar ul Isha'at Karachi)
3 Bukhari # 2389, Muslim # 31-991, Ibn Majah # 4132, Musnad Ahmad 2-256.

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ponderi it could have been the other way about.
Hence, this hadith invites all human beings, Muslims and others, to act.
THE PRAYER OF THE ANGELS AND THEIR CURSE
(١٨٦٠) وَعَنْهُ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ يَوْمٍ يُصْبِعُ الْعِبَادُ فِيْهِ إِلَّ مَلَكَانٍ يَأْزِلَان
فَيَقُوُلُ أَحَدُهُ مَا اَللَّهَُّ أَعْطِ مُنْفِقًّا خَلَفًا وَ يَقُوْلُ الْآخَرُ اَللَّهَُّ أَعْطِ مُمُسِكًا تَلْقًا (متفق عليه)
1860. Sayyiduna Abu Hurayrah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
"There is not a day but two angels descend in the morning. One of them prays (for the
generous): O Allah, bestow on him who spends a recompense for it (in this world with
more than he spends and in the next with reward). And, the other prays (against the
stingy); O Allah, let him who withholds suffer loss. (and destroy his wealth)."1
BE GENEROUS
(١٨٦١) وَعَنْ أَسْمَاءَ قَالَتْ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَنْفِقِى وَلَا تُحُصِى فَيُحْصِى اللَّهُ عَلَيْنِ وَلَّا
:
◌ُوْعِئْ فَيُوْعِىَ اللّهُ عَلَيْكِ ارْضَحِى مَا اسْتَطَعْتٍ (متفق عليه)
1861. Sayyiduna Asma رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"spend and do not count lest Allah counts against you (by removing blessing from
it and withholding your sustenance). And do not hoard lest Allah restricts from
you. Rather, spend (in Allah's path) whatever you can."2
COMMENTARY: The command, 'Do not count' could be about spending. How much may
I spend? Where may I spend? It could also refer to hoarding. How much do I have? Do not
hesitate to spend.
The final advice is that 'she should spend in Allah's path according to her position and
ability. The amount might to little, but do not regard it as too insignificant. Allah looks at
the intention behind an action and rewards accordingly. Even on atom's weight is
enormous in His sight.
(١٨٦٢) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ اللهُ تَعَالى اَنْفِقُ يَا ابْنَ آدَمَ
أُنْفِقُ عَلَيْكَ (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1862
said that Allah, the exalted, says, "Spend (in My path), O son of Aadam. I shall
spend on you."3
COMMENTARY: Allah calls upon man to spend his fleeting wealth in this world in His
path so that he will get in the hereafter, a better return.
Some people interpret it to mean; 'whatever I have given you, give from it to the people so
that I shall bestow on you more than that in this world and the next. It refers to the verse
(39) of surah saba:
وَمَا أَنْفَقْتُمُ مِنْ شَعٍْ قَهُوَ يُخْلِفُهُ
1 Bukhari # 1442, Muslim # 57-1010, Musnad Ahmad 2,305, 306, 347.
2 Bukhari # 2591, Muslim # 88-1029, Musnad Ahmad 6-354.
3 Bukhari # 5352, Muslim # 36.993, Musnad Ahmad 2-242.

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(And whatsoever you expend (to please Allah), He shall replace it.}
SPEND THE SURPLUS
(١٨٦٣) وَعَنْ أَبِيٍ أُمَامَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَا ابْنَ ادَهَإِْ تَبْدُّلِ الْفَضْلَ خَيْوَلَّكَ
وَإِنْ تُمْسِكُهُ شَرْلَّكَ وَلَا تُلَامُ عَلَى كَفَافٍ وَابْدَأُ بِمَنْ تَهُوْلُ(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger ,رضى الله عنه Sayyiduna Abu Umamah .1863
said, "O son of Aadam! That you give away the surplus (of wealth) that you have is
good for you (in both the worlds). And that you withhold it is bad for you. And, you
are not blamed for possessing what is enough. And begin with those who are
dependant you."1
COMMENTARY: There is no harm in keeping with oneself so much wealth as will enable
one to survive honourably without having to beg. How much will be enough depends on
the situation, people to be supported and the times.
A man must show generosity first to his dependants. It is not proper for one to keep one's
family hungry and deprived and spend on other people.
The apparent style of the hadith shows that it is a hadith Qudsi. However, the Prophet
Muhammad صلى الله عليه وسلم may have spoken in this manner.
THE PARABLE OF THE PHILANTHROPIST ON THE MISERLY
(١٨٦٤) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَثَلُ الْبَخِيْلِ وَالْمُتَصَّدِّقِ كَمَعَلِ الرَّجُلَيْنِ
عَلَيْهِمَا جُنَّتَانٍ مِنْ حَدِيْدٍ قَدِاغْظُرَّتْ آَيْدِيْهِمَا إِلَى ثَدِيْهِمَا وَتَرَاقِيْهِمَا فَجَعَلَ الْمُتَصَدِّقُ كُلَّمَا تَصَدَّقَ
بِصَدَقَةٍ انْبَسَطَتْ عَنْهُ وَجَعَلَ الْبَخِيْلُ كُلَّمَا هَذَّ بِصَدَقَةٍ قَلَقَتُ وَآَخَذَتْ كُلَّ حَلْقَةٍ بِمَكَانِهَا (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1864
, said, "The example of the miserly and generous giver of charity is like two
men who have on them coats of iron, their hands pressed tightly to their breasts
and collar-bones. Whenever the generous giver gives charity, it expands and
cases for him. But whenever the miserly thinks of giving charity, it shrinks and
each ring to its place."2
COMMENTARY: The hadith means that the heart of the generous man expands at every
thought of giving charity. The miserly feels a constriction of heart and withdrawal of his
hands whenever he thinks of charity.
Anyone who resolves to do good, is enable by Allah to do it sincerely. But, for the miserly,
the path is beset with hurdles.
STINGINESS CONDEMNED
(١٨٦٥) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ اتَّقُوا الظُّلْمَ فَإِّ الظُّلُمَ ظُلُمَاتْ يَوْمٌ
الْقِيَّامَةِ وَاثَّقُوا الشَُّ فَإِكَّ الشُّغَ أَهْلَكَ مَنْ كَاتَ قَبْلَكُمْ حَمَلَهُمْ عَلَى أَنْ سَفَكُوْا بِمَاءَ هُمْ
1 Muslim # 97.1036.
2 Bukhari # 1443, Muslim # 75-1021, Musnad Ahmad 2-379, 1/388, Also Muslim 76-77-1021, Pakhari
# 1444.

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وَاسْتَحَلُّوْا مَحَارِ مَهُمُ(رواه مسلم)
1865. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Refrain from zulm which is doing (and oppression), for, on the day of resurrection,
zulm appear as zulumat (darkness in which the oppressor will stray). And, refrain
from stinginess, for, stinginess ruined those who were before you by loading them
to mutual bloodshed and to regard the unlawful as lawful."1
COMMENTARY: Zulm (plural zulumat, wrong-doing, oppression) is to use something in a
place other than its true place. For instance, the true purpose of man's creation is to
worship and obey Allah and pursue the right path, but his base soul misleads him to rebel
against Allah. So this is zulm. Hence, its meaning compresses all kind of sin and every
sinner is a zalim (wrong-doer, oppressor).
In contrast to the wrongdoer, the believer who is righteous will find the path of deliverance
on the day of resurrection with the light of his piety running ahead of him brightening the
road to paradise to the pleasure and mercy of his Lord.
It is also that darkness refers to the terror and severity of the day of resurrection.
Stinginess is also a kind of zulm, rather a very serious kind. It causes severance of ties of
relationship ending up with hostility and bloodshed, and declaring whatever is unlawful
as permissible. The woman and properties of the enemies are considered lawful and their
honour and self-respect are thrown overboard.
NO ONE WILLING TO ACCEPT SADAQAH (CHARITY) WILL BE FOUND
(١٨٦٦) وَعَنْ حَارِثَةَ بُنٍ وَهْبٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَصَدَّقُوا فَإِنَّهُ يَأْنِ عَلَيْكُمْ
زَمَانْ يَمْشِى الرَّجُلُ بِصَدَقَتِهِ فَلَاتَجِدُ مَنْ يَقْبَلُهَا يَقُوُلُ الرَّجُلُ لَوُجِئْتَ بِهَا بِالْأَمْسِ لَقَبِلْتُهَا فَأَمَّا
الْيَوْمَ فَلَا حَاجَةً لِي بِهَا (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Harithan ibn Wahb .1866
, said, "Give sadaqah (charity), for there will come a time over you when a man
will walk about with his sadaqah (charity) but not find anyone to accept it.
Everyone will say to him, "Had you come with it yesterday, I would have accepted
it, but, to day! I have no need of it."2
COMMENTARY: Perhaps everyone will be self-sufficient in those times so on one would
need any alms. It could also be that people will be disinterested with the world and think
only of the hereafter, their hearts would be content.
The ulama (Scholars) say that this situation will be towards the end of human life on this
world. Imam Mahdi ale>, would have made his appearance in the world.
THE BEST SADAQAH (CHARITY)
(١٨٦٧) وَعَنْ أَبيْ هُرَيْرَةَ قَالَ قَالَ رَجُلْ يَارَسُولَ اللَّهِ أَىُّ القَّدَقَةِ أَغْفَظَهُ أَجْرًّا قَالَ أَنْ تَصَدَّقَ وَأَنْتَ
صَحِيمٌ شَحِمْ تَخْتَى الْفَقْرَ وَتَأْمُلُ الْخِنِى وَلَّا تُمْمِلُ حَتَّى إِذَا بَلَغَتِ الْحُلْقُوْمَ قُلْتَ لِقُلَانٍ كَذَاوَ لِقُلَاٍ
كَذَاوَ قَدْكَاتَ لِفُلَانٍ (متفق عليه)
1 Muslim # 56.2578, Musnad Ahmad 3-323.
2 Bukhari # 1411, Muslim # 58-1011, Nasai'i # 2555, Musnad Ahmad 4-306.

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1867. Sayyiduna Abu Huryrah asa +, narrated that a man asked, "O Messenger of
Allah, which sadaqah (charity) will have the highest reward?" He said, "The one
that you give when you are healthy and hesitant to spend, and you fear poverty
and wish to amass wealth. Do not defer it till the soul is at the windpipe and you
direct, 'For him this much and for him this much, but it belongs already to a
certain one (the heir)."1
COMMENTARY: When a person is healthy, he gives little thought to the hereafter and
loves to amass wealth. He is by nature miserly. He fears poverty.
At the last moment, the rights of the heirs takes precedence and one cannot dictate
direction of distribution of one's wealth. Moreover, any charity at that time will not
earn much reward.
AT A LOSS
(١٨٦٨) وَعَنْ أَبِيْ ذَرٍ قَالَ انْتَهَيْتُ إِلَى النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ جَالِسْ فِي ظِلِّ الْكُمْبَةِ فَلَمَّا رَانِ قَالَ
هُمُ الْآَخْسَرُوْنَ وَرَبِّ الْكُمْبَةِ فَقُلْتُ فِدَاكَ آَبٍ وَأْتِى مَنْ هُمْ قَالَ هُمُ الْأَكْثَرُوُكَ أَهْوَالًا إِلَّ مَنُ قَالَ
هُكَذَا وَهُكِّذَا وَهُكّذَا مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهٍ وَعَنْ يَمِيُنِيُّه وَعَنُ شِمَالِهِ وَقَلِيُلْ قَاهُمُ(متفق عليه)
1868. Sayyiduna Abu Dharr as in so, narrated that he came to the Prophet
Muhammad صلى الله عليه وسلم when he was sitting in the shade of the Ka'bah. On seeing
him come, he said, "by the Lord of the Ka'bah they are the losers!" He asked, "My
parents be ransomed to you, who are they?" He said, "They are the wealthiest,
except those who (spend here and there and say) 'Take this, this and this!' before
them, behind them, to their right and to their left, but they are scanty."2
COMMENTARY: Sayyiduna Abu Dharr Ghifari us a +, led a life of poverty. He had
rejected the world and its luxuries. This is why the Prophet Muhammad ,las . spoke
to him these words about the merit of poverty.
(This hadith is Tirmidhi is lengthy and also speaks about the fate of those who neglect to
pay zakah (Annual due charity)).
SECTION II
الفضلُ الثَانِى
GENEROUS IGNORANT BETTER THAN NIGGARDLY WORSHIPPER
(١٨٦٩) وَعَنْ أَبيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الشَّخِيُ قَرِيبٌ مِنَ اللَّهِ قَرِيبٌ مِنَ الْجِنَّةِ
قَرِيبٌ مِنَ النَّاسِ بَعِيُدْ مِنَ النَّارِ وَالْبَخِيُّلُ بَعِيُدْ مِنَ اللَّهِ بَعِيُدْ مِنَ الْجَنَّةِ بَعِيُدْ مِنَ النَّاسِ قَرِيبٌ مِنَ النَّارِ
وَلَجَاهِلْ سَخِىٌ أَحَبُّ إِلَى اللّهِ مِنْ عَابِدٍ تَخْلٍ(رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1869
said, "The generous is nearer to Allah's mercy, nearer to paradise, nearer to man. He
is farher away from hell. The niggardly is far from Allah's mercy, far from paradise,
1 Bukhari # 1419, Muslim # 92-1032, Nasai'i # 2542, Musnad Ahmad 2-231.
2 Bukhari # 6638, Muslim # 30-990, Tirmidhi # 617, Nasai'i # 2440, Musnad Ahmad 5-152, Ibn Majah
# 1785.

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far from men. He is nearer to hell. Certainly, the ignorant who is generous is dearer
to Allah than the worshipper who is niggardly."1
COMMENTARY: The ignorant who is generous is one who is mindful of the obligatory
duties but neglects the supererogatory. The worshipping niggardly is he who is mindful of
the optional and he may or may not be a scholar.
SADAQAH (CHARITY) WHEN ACTIVE
(١٨٧٠) وَعَنْ آَبِيْ سَعِيْدِنْ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَآٌَ يَتَصَدَّقَ الْمَرُءُ فِيْ حَيَاتِه
بِدِرْهَمٍ خَيْرٌلَّهُ مِنْ آَ يَتَصَدَّق پماۆ عندموته۔(رواهابوداود)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed al-Khudri .1870
jule said, "That a man gives sadaqah (charity) of a dirham when he is active in life
is better than his giving one hundred dirhams at the time of his death."2
PARABLE OF ONE WHO GIVES WHEN DYING
(١٨٧١) وَعَنْ أَلِ الدَّرْدَاءِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَثَلُ الَّذِى يَتَصَدَّقُ عِنْدَ مَوْتِهِ أَوْيُعْتِّقُ
كَالَّذِى يُهْدِىُ إِذَا شَبِعَ -رَوَاهُ أَحْمَدُ وَالنَّسَائِىُّ وَالدَّارِمُِّ وَالتِّزْمِذِىُّ وَصَخّحَه۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu ad-Darda .1871
said, "The example of one who gives charity or sets free a slave at the time of his
death is like one who gives gifts (of food) when he is satiated."3
COMMENTARY: It is more rewarding to give charity and emancipate slaves when one is
hale and hearty in the prime of his life.
FAITH & NIGGARDLINESS ARE OPPOSITES
(١٨٧٢) وَعَنْ أَبِيْ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَصْلَتَانٍ لَّأَجْتَمِعَانٍ فِيْ مُؤْمِنٍ الْبُخْلُ
وَسُوْءُ الْخُلُقِ - (رواه الترمذى)
1872. Sayyiduna Abu Sa'eed narrated that Allah's Messenger صلى الله عليه وسلم said, "Two
characteristics cannot be associated with a believer; miserliness and a poor disposition."4
COMMENTARY: A believer cannot be expected to have these characteristics in him with
any marked degree. If he has them then he is never happy but eager to remove them.
WARNING TO MISER
(١٨٧٣) وَعَنْ أَبِيِ بَكْرِنِ القَّدِيْقِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَدْخُلُ الْجَنَّةَّ خَبُّ وَلَا تَخِلْ
وَلَّا مَنَّا» - (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى اللهعنه Sayyiduna Abu Bakr as Siddiq .1873
said, "A deceiver, a miser and one who reminds of his favours will not enter paradise."5
1 (1): Bukhari # 1961.
2 Abu Dawud # 2766.
3 Abu Dawud # 3968, Tirmidhi 2123, Musnad Ahmad 5-197.
4 Tirmidhi # 1969.
5 Tirmidhi # 1970, Musnad Ahmad 1-7.

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THE WORST TRAITS
(١٨٧٤) وَعَنْ آَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَنَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَرْمَا فِي الرَّجُلِ شُعُّ مَالِهٌ وَجُبْنْ خَالِهْ
(رواهابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1874
, said, "The worst kind of traits in a man are extreme niggardliness and
utmost cowardice."1
We shall reproduce the hadith of Sayyiduna Abu Hurayrah As an>, "Niggardliness and faith
cannot be associated with a believer" in the book on Jihad, insha Allah Ta'ala (hadith # 3828)
SECTION III
الْفَصلُ الثَّالِثُ
EXCELLENCE OF SPENDING IN ALLAH'S PATH
(١٨٧٥) وَعَنْ عَائِشَةَ آَّ بَعْضَ أَزْوَاجِ النَِّيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قُلْنَ لِلنَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ آَيْتًا أَسْرَءُ
بِكَّ ◌ُوْقًّا قَالَ أْوَلُكُنَّ يَدًّا فَأَخَذُوًا قَضَبَةً يَذْرَ عُوْنَهَا وَكَانَتْ سَوْدَةُ أَظْوَلَهُنَّ يَدًّا فَعَلِمُنَا بَعْدُِّنَّمَا كَانَ
◌ُوْلُ يَدِهَا الشَّدَقَّةَ وَكَانَتْ أَسْرَغُنَا أُوْقًّا بِهْ زَّيْنَبَ وَكَانَتُ تُحِبُّ الشَّدَقَةَ - رَوَاهُ الْبُخَارِىُّ وَفِي رِوَايَةٍ
مُسْلٍِ قَالَتْ قَالَ رَسُولُ اللهِ عَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ آَسْرَ عُكُنَّ لُوْقًا فيِ أَْوَلُكُنَّ يَدَّا قَالَتْ وَكَانَتُ
يَتَطَاوَ لْنَ آَيَّتُهُنَّ أَطْوَلُ بَدًّا قَالَتْ فَكَانَتْ أَطْوَلُنَّا يَدًّا زَيْنَبَ لِأَنَّهَا كَانَتْ تَعْمَلُ بِيَدِهَا وَتَتَصَدَّقُ۔
1875. Sayyidah Ayshah رضى الله عنها narrated that some of the wives of the Prophet
Muhammad صلى الله عليه وسلم asked him, 'which of us shall join you before the others?"
He said, "The one with the longest arm." So hey took a rod and used it to measures
(their arms) (Sayyidah) Sawdah Que a+, was the one among them with the longest
arm. But, later on they learnt that 'length of the arm' referred to sadaqah (charity),
because (Sayyidah) Zaynab was +, was the one who joined him before the others,
and she loved to give sadaqah (charity) most.
According to the version of Muslim: Allah's Messenger صلى الله عليه وسلم said, "The one
among you to join me first is she who has the longest arm." So, they measured the
arm of each other to pick up the longest arm. And, (Sayyidah) Zaynab Lus àl+, was
the one who had the longest arm because she was used to work with her hand and
she was used to give sadaqah (charity) (most). 2
COMMENTARY: It is reported about Sayyidah Zaynab usd +, that she used to tan leather
with her hands. She then sold it and gave away the proceeds for Allah's pleasure.
CHARITY OF ONE OF BANU ISRA'IL TO A THIEF
(١٨٧٦) وَعَنْ أَبٍ هُرَيْرَةَ أَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ قَالَ رَجُلْ لَا تَصَدَّفَنَّ بِصَدَقَةٍ فَخَرَجَ
بِصَدَقَّتِهِ فَوَضَعَهَا فِي يَدِ سَارِقٍ فَأَصْبَحُوْا يَتَحَتَّقُوْنَ تُصُدِّقَ الَّيْلَةَ عَلَى سَارِقٍ فَقَالَ اَللَّهُوَّ لَكَ الْحَمْدُ عَلَى
1 Abu Dawud # 2511, Musnad Ahmad 2-302.
2 Bukhari # 1420, Muslimd # 101-2452, Nasai'i # 2541, Musnad Ahmad 6-121.

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سَارِقٍ لَأَ تَصَدِّفَنَّ بِصَدَفَّةٍ فَخَرََ بِصَدَقَّتِهِ فَوَضَعَهَا فِيْ يَدِ زَانِيَةٍ فَأَصْبَحُوْا يَتَحَدَّثُوْنَ تُصُدِّقَ اللَّيْلَةَ عَلى
زَّانِيَّةٍ فَقَالَ اللَّهُوَّ لَكَ الْحَمْدُ عَلَى زَانِيَةٍ لََّ تَصَدَّقْنَّ بِصَدَقَّةٍ فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا بِىِ يَدِغَنِيّ فَاَصُبُِّوا
يَتَحَدَّثُوْنَ تُصُدِّقَ الَّيْلَةَ عَلَى غَنِيّ فَقَالَ اللَّهُمَّ لَكَ الْحُمْدُ عَلَى سَارِقٍ وَزَّانِيَةٍ وَغَنِيٍّ فَأُقِ فَقِيْلَ لَهُ أَمَّا
صَدَقَّتُكَ عَلَى سَارِقٍ فَلَعَلَّهُ أَنْ يَسْتَمِقَّ عَنْ سَرَقَتِهِ وَآَمَّا الزَّانِيَةُ فَلَعَلَّهَا أَنْ تَسْتَمِقَّ عَنْ زِنَاهَا وَآَمَّا
الْغَنِىُّ فَلَعَلَّهُ يَعْتَبِرُ فَيُنفِقُّ مِمَّا أَعْظَاهُ اللهُ - مُتَّفَقْ عَلَيْهِ وَلَمُهُ لِلْبُخَارِيّ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1876
said that a man (of the Banu Isra'il) and (to himself or to a friend) that he would
give some charity (that night). He went out with his charity and (unwittingly) gave
it to a thief. Next morning, the people talked of it, "Someone gave charity to a thief
last night." (on hearing that) he said, "O Allah! All praise belongs to you - To a
thief, I gave! I will give sadaqah (charity)." But, when he went out with it, he
(unknowingly) placed it in the hand of a prostitute! People commented in the
morning that alms had been doled out in the night to an adulteress. The man
prayed, "O Allah all praise belongs to you - to an adulteress, I gave charity! Surely,
I shall give more charity." He again took it out in the night and this time, he put it
in the hand of a rich man (unintentionally). Next morning, there was talk about it.
He lamented, "O Allah! All praise belongs to you. (I have paid charity) to a thief, a
prostitute and a rich man!"
Someone came to him (in a dream, perhaps) and enlightened him, "The alms that you
gave to a thief might cause him to abstain from committing theft. That which was
given to an adulteress might dater her from prostitution. The charity to the rich might
serve as a lesson to him and prompt him to spend from what Allah has given him."1
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم reported this account to stress that it
is always better to give out charity for the pleasure of Allah. It fetches reward to
whomsoever it may be given.
SPENDING IN ALLAH'S PATH
(١٨٧٧) وَعَنْ أَبِيْ هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ بَيْنَارَ جُلْ بِفَلَاةٍ مِنَ الْأَرْضِ فَسَمِعَ صَوْتَّافِ
سَحَابَةٍ أَسْقٍ حَدِيْفَةَ فُلَانٍ فَتَتَتَى ذَالِكَ السَّحَابُ فَأَقْرَةَ مَاءَ، فِي حَزَّةٍ فَإِذَا شَرْجَةٌ مِنْ تِلُكَ الشَّرَاجِ قَدِ
اسْتَوْعَبَتْ ذَالِكَ الْمَاءَ كُلَّهُ فَتَتَّبَّعَ الْمَاءَ فَإِذَا رَجُلْ صَائِهْ فِى حَدِيْقَتِه يُحْوِّلُ الْمَاءَ بِمِسْكَاتِهِ فَقَالَ لَهِ يَا عَبْدَاللّهِ
مَا اسْمُكَ قَالَ فُلَاكْ الْإِسْمُ الَّذِىُ سَمِعَ فِي السَّحَابَةَ فَقَالَ لَّهُ يَا عَبْدَ اللّهِ لِمَ تَسْأَلُنِيْ عَنِ اسْمِىْ فَقَالَ إِنِّى
سَمِعْتُ صَوْتًّا فِي السَّحَابِ الَّذِى هُذَا مَاءُ، وَيَقُولُ أَسْقِ حَدِيْقَةً فُلَانٍ لِاسْمِكَ فَمَا تَصْنَّهُ فِيُّهَا قَالَ آَمَّا إِذْ
قُلْتَ هُذَا فَإِِّ انْظُرُ إِلَى مَا يَخْرُجُ مِنْهَا فَتَصَدَّقُ بِكُلُثِهِ وَأكُلُ أَنَا وَعَيَالِى ثُلُقًّا وَآَرُدُّ فِيْهَا ثُلُقَهُ (رواه مسلم)
1 Stories from the Hadidh, Muhammad Zakariya Isma'il, Dar ul Isha'at Karachi, bukhari # 1421,
Muslim # 78-1022, Nasai'i # 2523, Musnad Ahmad 2-372.

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صلى الله narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Abu Hurayrah .1877
Ale said. "A man who was standing in a wilderness heard a voice in the cloud
above. "Go and irrigate the garden of so and so." The cloud moved away and
poured water on a stony ground filling a channel there. The man followed the water
up to a man standing in the garden. He diverted the water with a spade. He asked
him his name and he gave him the same name as he had heard from the cloud.
Then, he asked, "why do you ask?" He disclosed to him what he had heard in the
cloud that had rained water for him, and take his name. He also asked him about
any deed he did that earned him this favour. On that the man told that he waited for
the produce and then distributed one third of it as charity, one third of it to his
family and returned one-third of it to the land.1
COMMENTARY: The name announced in the cloud has not been disclosed though there
have been more than one references to it as 'so and so.'
GRATITUDE & INGRATITUDE
(١٨٧٨) وَعَنْهُ أَنَّهُ سَمِعَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِثَّ ثَلَاثَةٌ مِنْ بَنِي إِسْرَائِيْلَ أَبْرَصَ وَأَقْرَةَ وَأَعْلَى
فَأَرَادَ اللَّهُ أَنْ يَبْتَلِيَهُمْ فَبَعَثَ إِلَيْهِمْ مَلَكَّا فَأَّ الْأَبْرَصَ فَقَالَ أَىُّ شَهْيٍ أَحَبُّ إِلَيْكَ قَالَ لَؤٌُ حَسَنْ
وَجِلْدْ حَسَنْ وَيَذْهَبُ عَنِّى الَّذِىْ قَدْ فَذِرَنِ النَّاسُ قَالَ فَمَسَحَدٍ فَذَهَبَ عَنْهُ قَذَرُهُ وَأَعْلِى لَوْنَّا حَسَنًا وَجِلْدًا
حَسَنَّا قَالَ فَأَىُّ الْمَالِ أَحَبُّ إِلَيْكَ قَالَ الْإِبِلُ أَوْقَالَ الْتَقَّرُشَكَّ إِسْحَافُ إِلَّ أَكَّ الْأَبْرَصَ أَوِ الْأَقْرَءَ قَالَ
أَحَدُهُمَا الْإِبِلُ وَقَالَ الْآخَرُ الْبَقَّرُ قَالَ فَأُعِْى نَاقَةً عُشَرَاءَ فَقَالَ بَارَكَ اللَّهُ لَكَ فِيهَا قَالَ فَأَنَّ الْأَقْرَةَ فَقَالَ
آُّ شَيْئٍ أَحَبُّ إِلَيْكَ قَالَ شَعْرْ حَسَنْ وَيَذْهَبُ عَنُِّ هُذَا الَّذِىُ قَدْ قَذِرَنِ النَّاسُ قَالَ فَمَسَحَهُ فَذَهَبَ عَنْهُ
قَالَ وَأُعْيِىَ شَهْرًّا حَسَنَّا قَالَ فَأَىُّ الْمَالِ أَحَبُّ إِلَيْكَ قَالَ الْبَقَّرُ فَأَعْلَى بَقَرَةً حَامِلًا قَالَ بَارَكَ اللَّهُ لَكَ فِيْهَا
قَالَ فَتَّى الْأَعْلِى فَقَالَ أَىُّ شَهْ أَحَبُّ إِلَيْكَ قَالَ آَنْ يَرُدَّ اللّهُ إِلَىَّ بَصَرِئُ فَأَبْصُرَ بِهِ النَّاسَ قَالَ فَمَسَحَدٍ فَرَأَّ
اللَّهُ إِلَيْهِ بَصَرَهُ قَالَ فَأَىُّ الْمَالِ أَحَبُّ إِلَيْكَ قَالَ الْغَنَهُ فَأُعْطِىَ شَاةً وَالِدَّا فَأَنْتَجَ هَذَانٍ وَوَلَّدَ هُذَا فَكَاكَ
بِهِذَا وَادٍ مِنَ الْإِبِلِ وِهِذَا وَارٍ مِنَ الْبَقَرِ وَلِهِذَا وَارٍ مِنَ الْغَنَمِ قَالَ تُؤَّ إِنَّهِ آَقَ الْأَبْرَصَ فِي صُوْرَتِهِ وَهَيْئَتِه
فَقَالَ رَجُلْ مِسْكِيْنْ قَدِا نُقَطَّعَتْ فِي الْحِبَالُ فِى سَفَرِئْ فَلَا بَلَاءَ لِىِّ الْيَوْمَ إِلَّ بِاللّهِ ثُمَّ بِكَ أَسْأَلُكَ بِالَّذِى
أَعْظَاكَ اللَّوْنَ الْحُسَنَ وَالْجِلْدَ الْحُسَنَ وَالْمَالَ بَحِيْرًّا أَقَبَلَّهُ بِهِ فِيْ سَفَرِىٌ فَقَالَ الْحُقُوْفُ كَثِيْرَةٌ فَقَالَ إِنَّه كَانِّ
أَحْرِفُتَ آَلَمْ تَكُنُ أَبْرَصَ يَقْذَّرُكَ النَّاسُ فَقِيْرًا فَأَعْطَاكَ اللَّهُ مَالَّا فَقَالَ إِنَّمَا وَرِثْتُ لهذَا الْقَالَ كَابِرًّا عَنٌ
كَابِرٍ فَقَالَ إِنْ كُنْتَ كَاذِبًا فَصَيَّرَكَ اللَّهُ إِلى مَاكُنْتَ قَالَ وَآَى الْأَقْرَءَ فِي صُوْرَتِهِ فَقَالَ لَهُ مِثْلَ مَاقَالَ لِهذَا
وَرَدَّ عَلَيْهِ مِثْلَ مَارَدَّ عَلَى هَذَا فَقَالَ إِنْ كُنْتَ كَاذِبًا فَصَيَّرَكَ اللَّهُ إِلَى مَاكُنْتَ قَالَ وَآتَى الْآَعلى ◌ِ صُوْرَتِهِ
1 Stories from the hadith (p 184) (Darul Isha'at) Muslim # 45-1984, Musnad Ahmad 2-296.

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وَهَيْثَتِهِ فَقَالَ رَجُلْ مِسْكِيْنْ وَابْنُ سَبِئْلٍ إِنْقَطَعَتْ بِيِّ الْخِبَالُ فِيْ سَفْرِىٌ فَلَابَلَاءَ لِىَ الْيَوْمَ إِلََّ بِاللَّهِ ثُؤَربِكَ
أَسْأَلُكَ بِالَّذِىِ رَدَّ عَلَيْكَ بَصَرَكَ شَاء ◌َتَّبَلَّهُ بِهَافِى سَفَرِى فَقَالَ قَدْ كُنْتُ أَعْنِى فَرَدَّ اللَّهُ إِلَىَّ بَصَرِىٌ فَخُذُّمَا
شِئْتَ وَدَهُ مَاشِئْتَ فَوَ اللَّهِ لَّا أَجْهَدُكَ الْيَوْمَ بِشَيْ آَخَذْتَّهُ لِلّهِفَقَالَ أَمْسِكُ مَالَكَ فَإِنَّمَا ابْتُلِيْتُمْ فَقَدٌ رَضِىَ
عَنْكَ وَسُخِطَ عَلى صَاحِبَيْكَ (متفق عليه)
1878. Sayyiduna Abu Hurayrah wsa+, narrated that he heard Allah's Messenger
ytle & say that Allah willed to try three man to Banu Isra'il. They were a leper, a
blind man and a bald headed man. So he sent an angel to them. He came to the
leper and asked him what he would like most. He wished for a good colour and a
good skin because people had a strong aversion to him. The angel touched him and
there was no more any aversion in him. He had a good colour and a good skin. The
angel asked him what kind of property he would like best and he said, "Camels."
Or he asked for cows because the sub-narrator was unsure whether he or the bald
man asked for camels or cows. So, the leper was given a pregnant she camel and the
angle prayed for blessings in it.
Next the angel went to the bald man and asked him what he would like most and
he asked for good hair and riddance from baldness which made people avoid him.
The angel touched him and he recovered and had good hair. When the angel asked
him about the property he would like, he wished for cattle, so he gave him a
pregnant cow, saying, "May Allah give you blessing in it."
Then the angel went to the blind man and asked him what he would like most for
himself and he said, "(I would like) that Allah should restore my eyesight to me
that I might see the people." The angel touched his eyes and Allah gave him his
eyesight. The angel then asked him what property he would like to have and he
wished for sheep. The angel gave him a pregnant ewe.
Soon, the three pregnant animals gave birth to flocks and herds that multiplied so
that a herd a camels filled a valley, a herd of cows filed another's valley and a flock
of sheep filled the valley of the third.
Disguised as a leper, the angel came to the (one who had been a) leper and
requested him, "I am a poor man who has lost all means of livelihood during a
journey. So none but Allah will satisfy my needs, and then you. So, in the name of
Him who has given you this beautiful colour and skin and abundant wealth, I
implore you to give me a camel that I might reach my destination." The man
excused himself saying that he had many obligations (to attend to and he could not
give him anything). The angel exclaimed, "I think I know you! Were you not a leper
yourself to whom people had a strong aversion? Were you not poor and Allah gave
you all this?" But, he denied that saying, "I have inherited my property from my
forefathers." The angel said, "If you lie then may Allah make you as you were."
Then, disguised as a bald man, the angel went to him (who had been bald once).
He pleaded with him as he had pleaded with the first but got the same response
as he had received from him. So, the angel said, "If you lie may Allah revert you
to your previous form."
Then, as a blind man the angel went to him (who had been blind) and pleaded with
him, "I am a poor man, a traveller. I have exhausted my means of livelihood during

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the journey. I have none to help me but Allah and, after Him, you. I beg to you in
the name of Allah who has given you back your sight to give me a sheep so that
with its help I might complete my journey." The man said, "No doubt I was blind
and Allah restored my eyesight to me. I was poor and He made me rich. Take
whatever you like from my property. By Allah, I shall not prevent you from taking
any thing that you wish of my property for Allah's sake."
The angel said, "keep your property with you. You were tried and Allah is pleased
with you but displeased with your two companions."1
COMMENTARY: The ulama (Scholars) say that it is allowed to ask someone in Allah's
name and make the person as a means. In this mode, the real plea is made to Allah.
However, to place him at par with Allah. "I ask Allah and you." Is absolutely wrong.
GIVE SOMETHING TO THE BEGGAR
(١٨٧٩) وَعَنْ أُمِّ ◌ُجِيْدٍ قَالَتْ قُلْتُ يَارَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ الْمِسْكِيْنَ لَيَقِفُ عَلَى بَابٍ حَتَّى
اسْتَحْبِئْ فَلَا أَجِدُ فِيْ بَيْتِى مَا أَذْفَهُ فِي يَدِمٍ فَقَالَ تَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ادُفَعِيْ فِىِ يَدِهِ وَلَوْ ظُلْفًا
مُحَتَّقًّاً- رَوَاهُ أَحْمَدُ وَأَبُوْ دَاؤدَ وَالتِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيْثُ صَحِيمٌ حَسَنُ۔
1879. Sayyidah Umm Bujayd w ano, narrated that she said to Allah's Messenger
that she felt very ashamed when a poor man stood at her door and صلى الله عليه وسلم
she had nothing with her to give him. He said, "Place something in his hand
even if it is a burnt hoof."2
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم meant that even the most
insignificant thing should be given to a beggar if one does not have anything else.
A LESSON BEARING EVENT
(١٨٨٠) وَعَنُ مَوْلِى لِكُثُمَاتَ قَالَ أُهْدِىَ لِأُمِّ سَلَمَةَ بُشْعَةٌ مِنْ ◌َخٍْ وَكَانَ النَِّىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُحُجِبُهُ
اللَّحْمُ فَقَالَتْ لِلْخَادِمِ ضَعِيْهِ فِي الْبَيْتِ لَعَلَّ النَِّنَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَأْكُ فَوَضَّعَتْهُ فِيْ كُوَّةِ الْبَيْتِ وَجَاءَ
سَائِلْ فَقَامَ عَلَى الْبَابٍ فَقَالَ تَصَدَّقُوْا بَارَكَ اللَّهُ فِيْكُمْ فَقَالُوْا بَارَكَ اللَّهُ فِيْتَ فَذَّهَبَ التَّائِلُ فَدَخَلَ النَّبِىُّ
صَ لَى اللّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا أُوِّ سَلَّمَةَّ هَلْ عِنْدَكُمُ شَْ أَظْعَمُهُ فَقَالَتْ نَعَمْ قَالَتْ لِلْخَادِمِ إِذْهَبِئْ فَأُقِ رَسُوْلُ
اللُّهِصَلَى اللّهُ عَلَيْهِ وَسَلَّمَ بِذَالِكَ اللَّحُمِ فَذَهَبَتْ قَلَمْ تَجِدْفِى الْكُوَّةِ إِلَّ قِطْعَةَّ مَرْوَةٍ فَقَالَ النَِّىُّ صَلَّى اللّهُ عَلَّهِ
وَسَلَّمَ فَإِّ ذَالِكَ اللَّحْمَ عَادَ مَرُوَةً لِمَا لَمْ تُعْطُوْهُ السَّائِلَ - رَوَاءُ الْبَيْهَقِيُّ فِي دَلَائِلِ الُّهُوَّقِ.
1880. The freedman of Sayyiduna Uthman we al>, narrated that a piece of cooked
meat was presented to Sayyidah Umm Slamah رضى الله عنه. Since the Prophet
Muhammad صلى الله عليه وسلم liked meat, she instructed the female slave to keep it aside
in the house. Perhaps he might eat. She placed it in an aperture in the house. Soon,
a beggar came and standing at the door asked for alms, saying, "May Allah bless
you." The members of the household said, "My Allah bless you." So the beggar
1 Stories from the Hadith, Darul Isha'at Karachi pp 274-276. Bukhari # 3464, Muslim # 10-2964.
2 Abu Dawud # 1667, Tirmidhi # 665, Nasai'i # 2574, Musnad Ahmad 6-383.

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departed. The Prophet Muhammad صلى الله عليه وسلم came soon after that and asked
Sayyidah Umm Salamah if she had anything for him to eat. She said, "I have" and
asked the female slave to get the meat to Allah's Messenger صلى الله عليه وسلم When she
went (to the aperture), she found a piece of white stone in the aperture. The Prophet
Muhammad صلى الله عليه وسلم said, "The meat turned into stone because you did not give
it to the beggar."1
REPROVE FOR TURNING AWAY BEGGAR
(١٨٨١) وَعَنِ ابْنِ عَبَّاسِ قَالَ قَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَلَّا أُخْبِرُكُمْ بِشَرِّ النَّاسِ مَنْزِلَّا قِيْلَ نَعَمْ قَالَ
الَّذِى يُسْئَلُ بِاللهِ وَلَا يُعْطِئِ پٍ﴾(رواه احمد)
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Ibn Abbas .1881
said, "Shall I not inform you of the worst of the people in rank?" the sahabah
(Prophet's companions) »,said. "Yes!" He said, "He is the one who is asked for
something in Allah's name but he does not give it."2
COMMENTARY: This warning applies if the beggar is deserving and the person whom he
asks has with him something over and above his own needs.
ABU DHARR'S رضى الله عنه ABSTINENCE
(١٨٨٢) وَعَنْ آتِيْ ذَرٍ أَنَّهُ اسْتَأُنَتَ عَلَى عُقْمَانَ فَاذِتَ لَهُ وَبِيِّدِهِ حَضَاهُ فَقَالَ عُثْمَارٌ يَاكَّعُبُ إَِّ عَبْدَ
الرَّحْمُنِ تُوُلِى وَتَرَكَ مَالَّا فَمَا تَزِى فِيْهِ فَقَالَ إِنْ كَانَ يَصِلُ فِيْهِ حَقّ اللهِ فَلَابَأْسَ عَلَيْهِ فَرَفَعَ أَبُوْذَرٍ عَضَاهُ
فَضَّرَبَ كَمْبَّا وَقَالَ سَمِعْتُ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَا أَحَبُّ لَوْاََّ لِيْ هِذَا الْجِبَلُ ذَهَبًّا أُنْفِقُهُ
وَيُتَقَّبَّلَ مِّى أَذَرُ خَلْفِئٍ مِنْهُ سِكَ آَوَاقٍ أَنْشُدُكَ بِاللّهِيَا عُقْمَاكُ أَسَمِعْتَهُ ثَلَاثَ مَرَّاتٍ قَالَ نَّعَمْ (رواه احمد)
1882. It is reported that Sayyiduna Abu Dharr as a >, sought permission of
Sayyiduna Uthman رضى الله عنه to enter. He asked him in and Abu Dharr رضى الله عنه had
a stick in his hand. Uthman رضى الله عنه asked Ka'b رضى الله عنه that since Abdur Rahman
had died leaving wealth, what he thought of it? He said, "If he has given رضى الله عنه
the right of Allah on it, then there is no harm." Abu Dharr as an +, raised his
stick and beat Ka'b (with it), and said that he had heard Allah's Messenger a.
Jule say, "If I had as much gold as this mountain and I could spend it and that
is accepted, I would not yet like that I leave behind me even six ooqiyahs from
it." Abu Dharr رضى الله عنه then adjured Uthman رضى اللهعنه three times to confirm that
he had heard him. He said, "Yes."3
COMMENTARY: Sayyiduna Abu Dharr رضى الله عنه was one of those sahabah (Prophet's
companions) رضى الله عنهمwhose poverty and asceticism were of the highest degree and he
himself was an outstanding example for the ummah of an abstinent, unconcerned man.
As for the ruling, the majority of the ulama (Scholars) affirm that if zakah (Annual due
1 Bayhaqi Dala'il ul Munuwah.
2 Nasai'i # 2569, Darimi # 2395.
3 Musnad Ahmad 1-63.

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charity) is paid as due then there is no harm in keeping wealth. This question has been
discussed earlier There is no limit to the amount of wealth in one's hands (for example see
hadith # 1781)
There is a hint in the words of the Prophet Muhammad صلى الله عليه وسلم "and that it is accepted'
- one may spend all that wealth but it may not get Divine approval and pleasure.
TURNING TO OTHERS IS AN IMPEDIMENT
(١٨٨٣) وَعَنْ عُقْبَةَ ابْنِ الْحَارِثِ قَالَ صَلَّيْتُ وَرَاءَ النَّبِيِّ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ بِالْمَدِيْنَةِ الْعَضْرَ فَسَلَّمَ ثُؤَّ قَامَ
مُسْرِعًا فَتَخَتِى رِقَابَ النَّاسِ إِلى بَعْضِ حُجَرٍ نِسَائِهِ فَفَزِءَ النَّاسُ مِنْ سُرْعَتِهِ فَخَرَجَ عَلَيْهِمْ فَرَأَى أَنَّهُ قَدْ
عَجِبُوا مِنْ سُرُعَتِهِ قَالَ ذَكَّرْتُ شَيْئًا مِنْ تِبْرٍ عِنْدَنَا فَكَّرِهُتُ أَنْ يَجْبِسَنِيْ فَأَمَرْتُ بِقِسْمَتِهِ- رَوَاهُ
الْبُخَارِىُّ -وَفِيْ رِوَايَةٍ لَهْ قَالَ كُنْتُ خَلَّقْتُ فِى الْبَيْتِ تِبْرًّا مِنَ الشَّدَقَةِ فَكْرِهْتُ آ اُبِيَّتَهُ
1883. Sayyiduna Uqbah ibn al-Harith As à +, narrated that he offered the salah of
asr behind the Prophet Muhammad صلى الله عليه وسلم once in Madinah. After (the salah
on) giving the salutation, the Prophet Muhammad صلى الله عليه وسلم got up quickly and,
stepping over the people, he went to the room of one of his wives. The sahabah
wondered of his sudden move. When he returned and perceived their astonishment
at his sudden move, he disclosed that he had remembered some gold that they had
and he did not like that it should impede (his nearness to Allah). So, he left
instruction that it should be distributed.1
According to another version: "I had some gold belonging to zakah (Annual due
charity) remaining in my house and did not like to have it till night."2
COMMENTARY: If anyone is inclined to something other than Allah, those people who are
near to Allah and held back from getting nearer to Him. Or, the Prophet Muhammad ,lean.
, taught his ummah by his words that they should not crave for the world and its things.
A PROPHET LEAVES NO WEALTH BEHIND HIM
(١٨٨٤) وَعَنُ عَائِشَةَ أَّمَا قَالَتُ كَانَ لِرَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عِنْدِىٌ فِي مَرَضِهِ سِنَّهُ دَنَّا نِيْرَ
أَوْسَبْعَةٌ فَأَمَرَنِيْ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أَنْ أُفَرِّقَهَا فَشَخَلَنِيٍّ وَجَهُ نَبِيِّ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ
ثُمَّ سَأَلَفِيْ عَنْهَا مَا فَعَلَتِ السّنَّهُ أَوِ السَّبْعَةُ قُلْتُ لَا وَاللَّهِ لَقَدْكَاَ شَغَلَتِ وَجُهُتَ فَدَهَا بِهَا ثُقِّ وَضَعَهَا فِى
كَفِّهِ فَقَالَ مَاظَنُّ تَيِ اللهِ لَوْ لَقِيَ اللهُ عَزَّوَجَلَّ وَهذِهِ عِنْدَه(رواه احمد)
1884. Sayyidah Ayshah رضى الله عنها narrated that during his illness she had six or seven
dinars belonging to Allah's Messenger صلى الله عليه وسلم. He instructed her to distribute
them. But, the Prophet Muhammad's صلى الله عليه وسلم illness prevented her (from doing
it). Later, he asked her about it. "What did you do about the six or seven dinars?"
She submitted, "No by Allah, your illness kept me busy." He called for them and
placed them is his palm and said, "Can it be imagined that the prophet of Allah
1 Bukhari # 851, Nasai'i # 1365, Musnad Ahmad 4-7
2 Bukhari # 1430.
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Translation & Commentary of MISHKATUL MASAABIH
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should meet Allah, Mighty and Glorious, while these are with him?"1
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم said that it is contrary to the station
of a Prophet that he should depart from the world with his possessions remaining in his
house. They ought to be given away.
RELIANCE ON ALLAH INSTEAD OF HOARDING
(١٨٨٥) وَعَنْ أَبيْ هُرَيْرَةً أََّ النَّبِيِّ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَى بِلَالٍ وَعِنْدَهُ صُبْرَةٌ مِنْ تَمْرٍ فَقَالَ مَاهُذَا
يَا بِلَالُ قَالَ شَعْ اَّخَرُتُهُ لِغَدٍ فَقَالَ أَمَا تَّخْتِى أَ تَزِى لَه فَدَّا تُخَارًا فِي نَارِ جَهَنَّمَ يَوْمَ الْقِيَامَةِ اَنْفِقُ بِلَالُ
وَلَاتَخْشَ مِنْ ذِى الْعَرْشِ اِقْلَاًا-
صلى الله narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Abu Hurayrah .1885
He led with him a heap of dates, so he .رضى الله عنه once visited (Sayjiduna) Bilal عليه وسلم
asked. "O Bilal, what is this?" He said, "A little that I have kept aside for the
future." He said, "Do you not fear that tomorrow, on the day of resurrection, you
night have to se, because of it, steam in the fire of hell? Bilal! Spend and fear not
indigence from the owner of the throne."2
رضى taught Sayyiduna Bilal صلى الله عليه وسلم COMMENTARY: Actually the Prophet Muhammad
Aus an to aim at perfection which can be achieved by trust and complete reliance on the true
being. However, generally, the ruling, according to the ulama (Scholars), is that one is
permitted to keep aside for oneself and one's family enough provision for subsistence.
EXCELLENCE OF LIBERALITY
(١٨٨٦) وَعَنْهُ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ السَّخَاءُ شَجَرَةٌ فِي الْجَنَّةِ فَمَنْ كَاكَ سَخِيًّا آَخَذَ
بِغُصٍْ مِنْهَا فَلَمْ يَؤُكُهُ الْغُضْنُ حَتَّى يُدْخِلَهُ الْجِنَّةَ وَالشُّعُّ شَجَرَةٌ فِي النَّارِ فَمَنْ كَانَ شَحِيحًا آَخَذَّ بِغُصُنٍ مِنْهَا
فَلَمْ يَتْرُكُهُ الْغُصْنُ حَتَّى يُدْخِلَهُ النَّارَ - رَوَاهُمَا الْبَيْهَقُِ فِي شُعَبِ الْإِيمَانٍ.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1886
said, "Generosity in a tree is paradise, a branch of which the generous holds. Then,
the branch does not release him till it gets him admitted to paradise. And,
miserliness is a tree in hell a branchs of which the miser holds. But the branch will
not release him till it gets him admitted to hell."3
CHARITY PUTS OFF TRIALS
(١٨٨٧) وَعَنْ عَلِيَّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَادِرُوْا بِالشَّدَقَةِ فَإِنَّ الْبَلَاءَ لَا يَخْطُهَا(رواهرزين)
1887. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Hasten to spend in the path of Allah (before death overtakes you). For it does not
let trial go past it."4
" Musnad Ahmad 6-104.
2 Bayhaqi in Shu'ab ul Eeman # 1346.
3 Bayhqi in Shu'ab ul eeman # 10876.
" Razin, Bayhaqi in shu'ab ul eeman # 3353.