Questions regarding Blood Transfer (Blood Transfusion) / Blood Donation – alifta

Ruling on blood donation

Q 43: What is the ruling on blood donation? [1]

A: There is no wrong in doing so, especially at times of necessity and need.

[1] Published by Al-`Arabiyyah Magazine, Rajab, 1420 A.H.

Fatwas of Ibn Baz>Volume 20>Chapter on Gifts and Grants
http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=3891&PageNo=1&BookID=14

What is the ruling on non-Muslims donating blood to Muslims?

Q 1: What is the ruling on blood donation? What is the ruling on non-Muslims donating blood to Muslims?

A: It is permissible to donate blood to Muslims whether the donor is Muslim or Kafir (non-Muslim); and whether he is of the People of the Book, or idolater if there is no harm to the donor and the person to whom blood is donated was in need of it.

The Permanent Committee for Scholarly Research and Ifta’ – alifta.net
Fatwas of the Permanent Committee>Group 1>Volume 25: Miscellaneous Fatwas 2>Treatment with blood>Blood donation

Question:

Is it allowed to transfer blood from one person to another, and what if the two are of different religions?

Answer:

When a patient becomes so sick that the only way for him to get better is to undergo a blood transfusion, and when doctors are at least confident of the benefits that will result, he may be treated in this fashion, even if the donor and the recipient belong to different religions. Blood form a disbeliever, even though he may be at war with the Muslims, can be donated to a Muslim. And Muslim blood may be donated to a disbeliever who is not at war with the Muslims. May Allaah send peace and blessings upon Muhammad, his family, and his Companions.

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 8 Page 229
DarusSalam English Publication

Muslims donating blood to non-Muslims is a good deed

The former Mufti of Saudi Arabia Shaykh bin Baz mentioned…

It is permissible for Muslims to donate blood to non-Muslims and you will be rewarded (by Allah) for doing so. But it’s not permissible to accept compensation for donating blood. Thus Whoever accepted money for donating blood should give that money in charity to the poor.

http://www.binbaz.org.sa/fataw/4868
http://www.binbaz.org.sa/fataw/3875

Summarized and Translated by Rasheed ibn Estes Barbee

Transferring blood from a male to a female and vice versa

There is nothing wrong with transferring blood from a male to a female and vice versa, as this does not affect marriageability and such matters.

[Issued by the Permanent Committee, Fatwa no. 19477, the sixth question]
http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=319&PageNo=1&BookID=17

Donating blood and taking a Price / receiving Gifts for it.

Receiving compensation for blood donation is unlawful, whether the compensation is money or any other kind of payment based on the Hadith reported on the authority of Abu Juhayfah in Sahih Al-Bukhari: The Prophet (peace be upon him) forbade the price of blood [1].There is a general Ijma` (consensus of scholars) that it is unlawful even if the money is a gift; for it is a gift given in return for something that it is forbidden to sell.

[1] Al-Bukhari, Sahih, Book on clothing, no. 5945; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 308.

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=321&PageNo=1&BookID=17

Narrated `Aun bin Abu Juhaifa:

My father bought a slave who practiced the profession of cupping. (My father broke the slave’s instruments of cupping). I asked my father why he had done so. He replied, “The Prophet (صلّى الله عليه وسلّم) forbade the acceptance of the price of a dog or blood, and also forbade the profession of tattooing, getting tattooed and receiving or giving Riba, (usury), and cursed the picture-makers.”

Sahih al-Bukhari 2086 (Book 34, Hadith 39), Translated Dr. Muhammad Muhsin Khan

Q: A blood bank grants gifts to blood donors, such as prayer rugs, medals, head coverings or the like, and sometimes three hundred riyals. I would like to know what is the Islamic ruling on such gifts.

A: After considering the Fatwa request, the Committee gave the following answer:

It is not permissible to sell blood based on the Hadith related in Sahih Al-Bukhari on the authority of Abu Juhayfah who said: I saw my father buying a cupper [a person who performs cupping] and ordered that his tools be broken. I asked him about this and he replied: The Messenger of Allah (peace be upon him) forbade the price of blood, the price of dogs, and the earnings of a prostitute; and he cursed the woman who tattoos others and she who gets tattooed, the one who takes or gives Riba (usury or interest), and the Musawwir (one who makes pictures, statues, or photographs of living beings).

Al-Hafiz in Al-Fath said: “This means that it is prohibited to sell blood just as it is prohibited to sell dead meat and pork. This is unanimously Haram (unlawful), i.e., to sell blood and take a price.”

Permanent Committee for Scholarly Research and Ifta’
http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=320&PageNo=1&BookID=17

Does blood transfusion create a Mahram relationship?

Transferring blood from a man to a woman or vice versa does not fall under the same category as breastfeeding, whether linguistically, conventionally, or legally, nor is it liable to the rulings on breastfeeding, such as creating a Mahram (unmarriageable relatives) relationship or affecting marriageability and the like, as breastfeeding does.

[Issued by His Eminence Shaykh Muhammad ibn Ibrahim Al-Shaykh, may Allah be merciful to him]

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=315&PageNo=1&BookID=17

Establishing an Islamic bank to store blood for emergency aid for wounded Muslims

It is permissible to found an Islamic bank for accepting blood donations from people and preserving it to provide first aid to the Muslims who need it, provided that the bank does not take anything from the patients or their guardians in return for providing blood to them and does not use it as a commercial means to earn money. There is no doubt that such project will be of public interest to Muslims.

[Decree of the Council of Senior Scholars no. 65 dated 7/2/1399 A.H.]
http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=330&PageNo=1&BookID=17

Whoever Spends Something Today Will Benefit From It Tomorrow – Nice Story

Thus whoever spends something today will benefit from it tomorrow and whoever does not spend will come to find nothing, and he will have a great loss in the house of dwelling (in the Hereafter).

Some of the Salaf said,

O son of Adam, you will only live on the Day of Judgment in what you have built, and you will find on that day what possessions you have prepared in your life.”

A women entered upon ‘A’ishah (radiy Allaahu anha), and her hand was paralysed. She said, “O mother of the Believers, I went to sleep yesterday and my hand was healthy, and I woke up and it was paralysed. ‘A’ishah said, “How is that?” She said, “I had wealthy parents, and my Father used to pay zakat, host guests, and give to beggars, and he did not see any good except that he would do it. As for my mother, she was stingy, and did nothing good with my Father’s wealth. Then my Father died, and my mother died only two months after him. So I saw my Father in a dream last night, and he was wearing two yellow garments and in front of him was a flowing river. I said, “Father, what is this?’ He said, “Whoever does good in this life will see it, this is what Allah has given me.” I said, “What has happened to my mother?” He asked, “Your Mother dies?” I said, “Yes”

He said, “She has been turned away from me, so look for her on your left” So I turned to my left, and I saw my mother standing naked, covering her lower half with a rag and in her hand was a piece of fat. She was calling out, “My sadness, my thirst’ When she became tired she would rub the fat with her hand and then lick it, while in front of her was a flowing river. I said, ‘O mother, why are you crying out of thirst, and there is a flowing river in front of you?’ She said, ‘I am not allowed to drink from it.’ I said, Can I give you some of the water?’ She said, ‘I wish you would do that.’ So I filled my hand with water and let her drink, and when she swallowed it I heard a voice on my right, ‘Whoever has given this woman water, may his hand be paralysed,’ and they repeated it twice. Then I awoke and my hand was paralysed, and I am not able to do anything with it. ‘A’ishah asked: ‘Did you recognise the rag she was wearing?’ I said, ‘Yes, O Mother of the Believers, it was exactly the same one I saw her wearing, for I had never seen my mother give anything as charity, except that one day my Father slaughtered a bull. So a beggar came to ask for some, so my mother gave him a bone that had some fat on it. And I saw one day that a beggar asked her for charity, so she gave him that exact rag.’

A’ishah (radiy Allaahu anha) said, Allah is the Most Great! Allah has told the truth, and the Messenger has delivered the message.

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ
وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

“So whoever does an atom’s weight of good will see it,
And whoever does an atom’s weight of evil will see it”

[al-Azalzalah (99): 7-8]

This was nararted by Hafiz Abu Musa al-Madani with a good isnad.[21]

Footnotes:

[21] Hakim in his al-Mustadrak, (4/471) and by Ibn Abi al-Dunya in his ‘Kitab al-Mujabi al-Du’a,(p.74-75). Ibn Rajab also authenticated it.

Source: Transcribed by AbdurRahman.org from the  Book – “The Three that follow to the Grave” (pg 29-30) – Ibn Rajab al-Hanbali, Dar as-Sunnah Publishers, Birmingham, UK.

Story of the guest of the Messenger of Allah صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم

 

Abu Hurairah (May Allah be pleased with him) reported:

A man came to the Prophet (sallallaahu ’alayhi wa sallam) and said; “I am hard pressed by hunger. He (sallallaahu ’alayhi wa sallam) sent a word to one of his wives who replied: “By Him Who has sent you with the Truth, I have nothing except water.” Then he sent the same message to another (wife) and received the same reply. He sent this message to all of them (i.e., his wives) and received the same reply. Then he (sallallaahu ’alayhi wa sallam) said, “Who will entertain this (man) as guest?” One of the Ansar said: “O Messenger of Allah, I will.” So he took him home and said to his wife: “Serve the guest of Messenger of Allah (sallallaahu ’alayhi wa sallam).”

Another narration is: The Ansari asked his wife: “Have you got anything?” She answered: “Nothing, except a little food for the children.” He said: “Keep them busy with something, and when they ask for food put them to sleep. When the guest enters, extinguish the light and give him the impression that we are also eating.” So they sat down and the guest ate and they passed the night hungry. When he came to the Prophet (sallallaahu ’alayhi wa sallam) in the morning, he said to him,Allah admired what you did with your guest last night.

[Al-Bukhari and Muslim].

Allah, the Exalted, says:

“And give them (Emigrants) preference over themselves, even though they were in need of that.”(59:9)

And they give food, in spite of their love for it (or for the love of Him), to the poor, the orphan, and the captive.” (76:8)

Source: Riyad-us-Saliheen English Publication, DarusSalam publishers

Sadaqa is a Reason for the Increase in Provision and It is a Door From The Doors Of Sustenance – Shaykh Muhammad Al-Wassãbi

The eighth door of sustenance : As-Sadaqaat (non-obligatory charity) :

Charitable donations, and nafaqaath (regular spending) – you spend on yourself, on your wife, on your children, on your father and your mother, on your uncles and aunts, on your righteous neighbours, on sons and daughters, relatives, widows and orphans – this type of charity, the affair of this is great with Allaah. This is a means of accumulation of provision, a door from the doors of sustenance.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet صلى الله عليه وسلم  said:

“There is no day on which the people get up but two angels come down and one of them says, ‘O Allaah, give in compensation to the one who spends (in charity),’ and the other says, ‘O Allaah, destroy the one who withholds.’”  

[Narrated by al-Bukhaari, 1374; Muslim, 1010.]

So try and not make a day pass from you from the days of Allaah except that you stretch your hand as much as it is in your ability to do, even if it is a little.

The Prophet صلى الله عليه وسلم said : ‘Fear Allaah even if it is with half a date.’ [Muttafaqun alai – agreed upon]

And Allaah (subhana wa ta’ala) says: ‘fa mai ya’mal misqaala zarrathin kharrai yara. Wamai ya’mal misqaala zarrathin sharrai yara’ — ‘that whoever does an atoms worth of good he will see it.

And Allaah (subhana wa ta’ala) also says, ‘Whatever you spend in the way of Allaah, He will replace it and He is the best of the Providers.’

What is the meaning of ‘He will replace it?’ i.e He will give you what is better than it. Don’t think that is the end & that it has gone from you. It will return to you with that which is better, insha-Allaah.

The Sheikh says again : Whatever you have spent, then Allaah will replace it for you and He is the Best of Providers. And he says again that : O Allaah give the person that spends a replacement that is replaced for him with good, O Lord of the worlds.

And in the hadith of Abu Huraira (radiallaahu anhu) that Msulim related that the Messenger of Allaah said : that there was people from people that were from before you a man who had a garden. And another man heard a cry from the sky, an angel from the clouds who said, ‘give water to the garden of so and so.’ So he poured into it some water into one of the irrigation holes and then the water ran into that garden. So the person who owned the garden, he had a shovel in his hand and he was fixing the water and fixing the dirt and this man said to the man who owned the garden, ‘may Allaah have mercy upon you. What is your name?’

He said: I am so and so, the son of so and so. Then he said: ‘Why do you ask?’

He said: ” I heard a voice from the clouds saying, ‘give water to the garden of so and so. May Allaah have mercy on you. What do you do with this?’

So the owner of the garden says : ‘When I plant and then I harvest, I take one-third for me and my family and  I put one-third to roll it back into my garden and I give one-third  in charity.

Look at this. What is required from him is only a one-10th of the farm that is if it comes from natural torrential streams and the like (without any artificial irrigation or water). And a half of the 10th if it is water with sprinklers and irrigation.

So rather than giving 1/10th or half of 1/10th, he gave 1/3rd. Meaning he put aside more for charity. So see how Allaah singled him out with rain especially for his garden. Rain specific for him over his neighbors. What did he do to deserve this? He gave sadaqa. Therefore Sadaqaa doesn’t decrease wealth.

Once we were in a certain area giving dawah and alhamdulillaah we always go out calling the people to the Book and the Sunnah of the Messenger of Allaah and remind them of Allaah and the Last Day and righteous deeds and we saw that the mountains were green and the trees were green maasha’Allaah and what a beautiful sight. And they had good agriculture. There must have been a reason because their neighbour’s lands were dusty and barren and their land was green. We saw the reason on the way. There if you walk from a distance to a distance you could have the coolness of water i.e from place to place except that we saw a water cooler.

The Sheikh said : Because of the water cooler, Allaah sent down rain because of this cooler. If they are generous people, then Allaah is more generous than them. He is generous and loves the generous people and if they are merciful, then Allaah is more merciful than them. Allaah is Merciful and He loves the merciful people.

A sadaqa that they did, Allaah did not lose it for them. On the contrary, He gave them the reward for it in this world and the Hereafter. Therefore Sadaqa is a reason for the increase in provision and it is a door from the doors of sustenance and a door from the doors of relief & distress. And also az-Zakaat, it is a door from the doors of relief & distress and all of what you have heard are doors from the doors of relief from distress –- a door of provision and a reason for provision. Even if some of the people only see the material means. As for these other legislated means then these are not in the minds of most people these days, except those on whom Allaah has mercy on. Eventhough they read the Qur’aan however, without pondering, except whom Allaah has protected from that.

From : Means of Sustenance : Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee. May Allaah reward the sister who Transcribed from the Audio 

Zakah of a Person who is in Debt – Shaykh ibn Uthaymeen

Q. 359. Is it correct for a person who is in debt to give charity? And what legal obligations are lifted from the debtor? 

A. Charity is a form of spending which is commanded by the Islamic Law, and it is a form of Ihsan towards Allah’s worshippers, if it is given where it is needed. A person will be rewarded for his charity, and every man will be in the shade of his charity on the Day of Resurrection and it is accepted whether a person is in debt or not, as long as the conditions for its acceptance are met.

These conditions are that it is given purely and sincerely for Allah, the Almighty, the All-Powerful’s sake, that it is from honest earnings, and it is given where it is needed.

If these conditions are fulfilled, then the charity is accepted, according to the legal evidences; and it is not a condition that a person be free of debt. But if the debt covers all that he has, then it is not wise, nor is it logical that he should give charity while charity is recommended, not obligatory and that he should leave the debt which is an obligation on him. He should begin first with the obligation, then give charity.

Scholars have disagreed regarding the situation if a person gives charity when he has a debt covering all of his wealth: Some of them say that it is not permissible because it harms his creditor, and it causes this obligatory debt to remain unpaid. Some of them say that it is permissible, but that it contradicts what is more worthy.

In any case, it is not fitting for a person whose debt covers all that he has, to give charity until he has settled his debt, because an obligation takes precedence over a voluntary act of worship.

As for the legal obligations that are lifted from one who is indebted until such time as he pays it, they include Hajj, because Hajj is not incumbent upon a person who is in debt until he has paid it.

As for Zakah, scholars have differed regarding whether its obligation is lifted from the debtor until such lime as he pays the debt or not.

Among the scholars are those who say that the obligation of Zakah is lifted on the amount which is equivalent to the debt, whether the wealth is evident or not.

Among them are those who say that the obligation to pay Zakah is not lifted on the amount which is equivalent to the debt; rather he must pay Zakah on the whole amount which he possesses. If there is a debt incumbent on him, the Nisab is decreased.

There are those among them who discriminate, saying that if the wealth is concealed, wealth which is not seen and is not perceptible, such as money and trading merchandise, then the obligation to pay Zakah is lifted on the amount which is equivalent to the debt, while if the wealth is in the form of perceptible things, such livestock and the produce of the earth, then the obligation to pay Zakah is not lifted.

The correct view in my opinion is that the obligation to pay it is not lifted, regardless of whether the wealth is perceptible or not, and that every person who has wealth in his hand upon which Zakah is payable must pay his Zakah, even if he is in debt.

This is because Zakah is incumbent upon wealth, according to the Words of Allah, the Most High:

“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily your invocations are a source of security for them; and Allah is All- Hearer, All-Knower” [At-Tawbah 9:103]

And the words of the Prophet to Mu’ath bin Jabal, may Allah be pleased with him, when he sent him to Yemen:

“Inform them that Allah has made incumbent upon them the payment of Zakah on their wealth; it is taken from the wealthy among them and distributed among their poor.” [2]

The Hadith is in Sahih Al-Bukhari with this wording. By this evidence from the Book (of Allah) and the Sunnah, the two things are separate, and there is no conflict between Zakah and a debt, because a debt remains an obligation and Zakah is incumbent upon wealth. So, each of them is incumbent in a place wherein the other is not incumbent, so there is no conflict between them, and no contradiction, and thus a debt remains the responsibility of its owner and Zakah remains incumbent on wealth, and he must pay it from the wealth in all circumstances.

[2] Reported by Al-Bukhari in the Book of Zakah, in the Chapter: The Obligation of Zakah ( 1 395 ); and by Muslim in the Book of Faith, in the Chapter: Calling to the Shahadatan and the Laws of Islam (19).

Posted from :
Fatawa Arkanul-Islam – Islamic Verdicts on the Pillars of Islam (Volume Two) – Prayer, Zakah, Fasting, Hajj
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman – Published by Dar-us-Salam

The Virtues of Sadaqah – Mustafa George [Audio|En]

Listen / Download Mp3 Here (Time 27:40)

Posted from the blog of Mustafa George (hafidhahullaah)
https://knowledgeofislamblog.wordpress.com/

Check other articles/audio regarding Sadaqah:
https://salaf-us-saalih.com/category/islam/sadaqa-voluntary-charity/

Seeking Treatment for an Illness by Giving Charity

Compiled & Translated By Abbas Abu Yahya

1 – From Abu Umamah Radi Allaahu anhu who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Treat your sick by giving Sadaqah (charity).’

[Collected in Saheeh al-Jamia’ No. 3358 & declared Hasan by Albaani]

2 – From Ubadah bin Saamit who said I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:

‘There is no person who is afflicted with a wound on his body, and he gives charity due to that, then Allaah expiates from him the like of what he gave in charity.

[Collected by Ahmad & Albaani declared it to have an authentic Isnaad in Saheehah No. 2273]

3 – A man asked Abdullaah bin al-Mubarak -Rahimullaah- about ulcers that had sprung out on his knee for about seven years, and he tried to treat it with various treatments, he had asked doctors but to no avail. So Ibn Mubarak said: ‘Go and dig a well in a place where people need water, indeed I hope that there springs up water there, and by that you stop bleeding.’  The man did that and Allaah Ta’ala cured him.’

[Taken from: ‘Seerah ‘Alaam’ 8/407]

Al-Bayhaqi quoted a story of our Shaykh al-Haakim Abu Abdullaah -Rahimullaah- who was afflicted with ulcers on his face, and he had tried a number of treatments but they did not go away, and it remained like that for nearly a year.

He then asked the teacher, Imam Abu Uthmaan as-Sabooni to make Dua’ for him in one of his gatherings on Friday, so he made Dua’ and many of the people with him said Ameen.  When it came to the next Juma’ a woman came to the gathering and left a brief message saying that she had gone back home and exerted herself in making Dua’ for al-Haakim Abu Abdullaah that night, and that she had seen the Messenger of Allaah-sallAllaahu alayhi wa sallam- in her sleep, and it was as if he was saying to her: “Tell Abu Abdullaah to distribute water amongst the Muslims.

I came with that message to al-Haakim, and he ordered that a watering place be built at the door of his home, when they had finished building it, he ordered for water to be poured into it and ice placed into that water, and then the people began drinking from that water.  Not a week had passed by, except that it was obvious that his health had been restored, and the ulcers had ceased. His face had become better than it was before, and he lived like that for a number of years.’

[Collected in ‘Saheeh Targheeb wa Tarheeb’ No. 964 Albaani declared it to be Saheeh Maqtu, 1/p.568]

4 – Abu Tahir as-Silafee said in ‘Mua’jam as-Safr’: I heard Abu Hasan Ali bin Abu Bakr Ahmad bin Ali the scribe of al-Minzi in Damascus saying: I heard Abu Bakr al-Khabazi (d. 449A.H.) in Nisaboor saying: I became sick with a very dangerous illness, and a righteous neighbor of mine saw me and said: ‘Utilize the saying of the Messenger of Allaah -sallAllaahu alayhi wa sallam-: ‘Treat your sick by giving Sadaqah (charity).’

It was summer time, and I bought many watermelons, and a group of poor people and children got together and ate them, then they raised their hands to Allaah –Azza wa Jal- and they made Dua’ for me to be cured.  I swear by Allaah I had not reach the morning except that I regained complete health from Allaah –Tabaraka wa Ta’ala.

[Seerah ‘Alaam 18/44, Tareekh al-Islaam]

5 – al-Barzali (d. 841A.H.) said in his Fatwa (5/612): Ibn Rushd was asked about the saying of the Messenger of Allaah -sallAllaahu alayhi wa sallam-: ‘Treat your sick by giving Sadaqah (charity).’ Is it authentic or not? And what does it mean? And if a person becomes sick and treats his illness with all types of medicines and they did not benefit him, then what is the way of giving Sadaqah as a medicine?

He answered:

‘I do not remember this text (narration) in any of the authentic collections of narrations, however, if it is authentic, then the meaning is an encouragement to visit the sick, because it is from the obligatory rights from the Sunnah that it is upon a Muslim that he visit a Muslim if he becomes sick.

As for the saying ‘The Muslim is a brother of a Muslim, he encourages him to say the testification at the time of death, and he visits him when he is sick, and advises him when he is absent or if he has to testify.’ As for visiting him then this is a good deed, and every good deed is Sadaqah, since it has a connection with the sick person and visiting him brings happiness to him, and just like making Dua’. There is no doubt that there is hope that the Dua’ will be answered and he will be cured.  Therefore, it does benefit him as a type of medicine, due to the saying of the Messenger -sallAllaahu alayhi wa sallam-: ‘He who sent down the illness also sent down the treatment.’ 

Al-Barzali said: some of our shaykhs from al-Qarawan understood this to have an evident meaning, namely that if a person gives Sadaqah on behalf of the sick, and that he requests the person whom he gave Sadaqah to, to make Dua’ for the sick then it is hoped that he will be cured, due to the saying of the Messenger -sallAllaahu alayhi wa sallam-: ‘The supplication of one of you for his brother in his absence is answered.’ 

6 – ad-Dooree narrated in ‘Tareekh’ and al-Bayhaqi in ‘Shu’ab al-Eemaan’ from Ibraheem an-Nakhai who said: ‘that the Companions used to regard giving Sadaqah as a means of repelling oppression.’

7 – From Hudayfah Radi Allaahu anhu that the Prophet -sallAllaahu alayhi wa sallam-said:

‘A fitnah (trail) which a man faces with regard to his family, his wealth, his own self, his son and his neighbor is expiated by fasting, prayer, charity, enjoining good and forbidding evil.’

[Collected by Bukhari & Muslim]

8 – Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘Indeed Sadaqah has an amazing effect in repelling different types of trials and tribulations, even if the charity was given by an evil person, or an oppressive person, in fact even if it was given by a non-Muslim! Indeed Allaah Ta’ala repels different types of trials and tribulations due to giving Sadaqah.  This is a matter which is well-known to the scholars and the general folk, and all of the people on the earth can associate with this fact because they have experienced it.’

[Taken from: ‘al-Wabil as-Sayyib’ p.63]

9 – Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘There are types of medicines which can treat illnesses which the minds of the senior doctors cannot comprehend, and that which their sciences, experiences and measurements cannot reach. These are the medicines of the heart and soul, and the strength of the heart, its dependence upon Allaah and trust upon Him and seeking refuge in Him. Prostrating and feeling in dire need of Allaah and humbling oneself for Allaah. Likewise giving Sadaqah (charity), making Dua’, repentance and seeking forgiveness, being good to the creation, aiding the distressed and liberating from grief and unhappiness.

Indeed these types of medication have been used by various nations, who are upon different religions and communities, and they found that they had an effect in the treatment of illnesses, which even the sciences of the most knowledgeable doctors could not reach, and they have no experience nor measurement of it. We have indeed experienced these matters a great deal and as others have, and we have seen what ordinary medicine can and cannot do.’

[Taken from: ‘Zad al-Ma’ad’ 4/11-12]

Undesirability of giving a Gift and then ask back for it

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 285
Undesirability of giving a Gift and then ask back for it

1612. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who gives something (to someone) as a gift and then gets it back (from him or her) is like a dog which eats its own vomit.”

 Another narration is: “He who gets back his charity is like a dog which vomits and then returns to that and eats it.”
[Al-Bukhari and Muslim].

1613. `Umar bin Al-Khattab (May Allah be pleased with him) said: I donated a horse in the way of Allah. Its new possessor did not treat it properly. I made my mind to buy it because I thought that he would sell it at a cheap price (now that it became weak and emaciated). I asked the Prophet (sallallaahu ’alayhi wa sallam) about it, whereupon he said, “Do not buy it and do not get back your charity, for one who gets back the charity is like a dog that eats its own vomit.”
[Al-Bukhari and Muslim]

The Excellence of Spending out Charity during Ramadan

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 218
The Excellence of Spending out Charity during Ramadan

1222. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) was the most generous of the men; and he was the most generous during the month of Ramadan when Jibril visited him every night and recited the Qur’an to him. During this period, the generosity of Messenger of Allah (sallallaahu ’alayhi wa sallam) waxed faster than the rain bearing wind.
[Al-Bukhari and Muslim].

1223. `Aishah (May Allah be pleased with him) reported: When the last ten nights (of Ramadan) would begin, the Messenger of Allah (sallallaahu ’alayhi wa sallam) would keep awake at night (for prayer and devotion), awaken his family and prepare himself to be more diligent in worship.
[Al-Bukhari and Muslim].

Charity on behalf of the Deceased and Praying for him

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 162
Charity on behalf of the Deceased and Praying for him

Allah, the Exalted, says:

“And those who came after them say: `Our Rubb! Forgive us and our brothers who have preceded us in Faith.”’ (59:10)

948. `Aishah (May Allah be pleased with her) reported: A man said to the Prophet (sallallaahu ’alayhi wa sallam):My mother has died suddenly. I think that if she were able to talk (alive) she would have given in Sadaqah (charity). So, if I give Sadaqah now on her behalf, will she get the reward?” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Yes (she will be rewarded for that).”
[Al-Bukhari and Muslim].

949. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “When a man dies, his deeds come to an end, except for three: A continuous charity, knowledge by which people derive benefit, pious son who prays for him.”
[Muslim].

 

Excellence of Generosity and Spending in a Good cause with Reliance on Allah – Riyad-us-Saliheen

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 60 : Excellence of Generosity and Spending in a Good cause with Reliance on Allah

Allah, the Exalted, says:

“And whatsoever you spend of anything (in Allah’s Cause), He will replace it.” (34:39)

“And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah’s Countenance. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.” (2:272)

“And whatever you spend in good, surely Allah knows it well.” (2:273)

544. Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “Envy is permitted only in two cases: A man whom Allah gives wealth, and he disposes of it rightfully, and a man to whom Allah gives knowledge which he applies and teaches it.”
[Al-Bukhari and Muslim].

545. Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) asked, “Who of you loves the wealth of his heir more than his own wealth?” The Companions said: “O Messenger of Allah! There is none of us but loves his own wealth more.” He (sallallaahu ’alayhi wa sallam) said, “His wealth is that which he has sent forward, but that which he retains belongs to his heir.”
[Al-Bukhari].

546. `Adi bin Hatim (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Protect yourself from Hell-fire even by giving a piece of date as charity.”
[Al-Bukhari and Muslim].

547. Jabir (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) never said `no’ to anyone who asked him for anything.
[Al-Bukhari and Muslim].

548. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Everyday two angels descend and one of them says, `O Allah! Compensate (more) to the person who gives (in charity)’; while the other one says, `O Allah! Destroy the one who withholds (charity, etc)”.
[Al-Bukhari ].

549. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Allah, the Exalted, says, `Spend, O son of Adam, you will also be spent upon.”
[Al-Bukhari and Muslim].

550. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: A man asked Messenger of Allah (sallallaahu ’alayhi wa sallam), “Which act in Islam is the best?” He (sallallaahu ’alayhi wa sallam) replied, “To feed (the poor and the needy) and to greet those whom you know and those you do not know.”
[Al-Bukhari and Muslim].

551. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: the Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “There are forty kinds of virtue, the highest of which is to gift a (milch) she goat. He who practises any of these virtues, expecting its reward (from Allah) and believing on the verity of the promise made for it, will enter Jannah.”
[Al-Bukhari].

552. Abu Umamah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “O son of Adam, if you spend the surplus, it will be better for you; and if you retain it, it will be bad for you. You will not be reprimanded for keeping what is enough for your need. Begin with those who are your dependents, and the upper hand (i.e., the one that spends in the way of Allah) is better than the lower hand (i.e., the one that receives charity.)”
[Muslim].

553. Anas (May Allah be pleased with him) reported: Whenever the Messenger of Allah (sallallaahu ’alayhi wa sallam) was asked a thing by one who is about to accept Islam but he would give it. A man came to the Prophet (sallallaahu ’alayhi wa sallam) and he gave him a herd of sheep scattered between two mountains. When he returned to his people, he said to them: “O my people! Embrace Islam because Muhammad gives like one who has no fear of poverty.” Some people would embrace Islam only for worldly gains, but soon Islam becomes dearer to them than the world with all what it contains.
[Muslim].

554. `Umar (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) distributed some wealth and I said to him, “O Messenger of Allah! Do you not think that there are other people who are more deserving than these whom you gave.” He (sallallaahu ’alayhi wa sallam) said, “They had, in fact, left no alternative for me except either they should beg of me importunately or they would regard me as a miser; but I am not a miser.”
[Muslim].

555. Jubair bin Mut`im (May Allah be pleased with him) reported: While I was walking with the Prophet (sallallaahu ’alayhi wa sallam) on his return from the battle of Hunain, a few bedouins caught hold of him and began to demand their shares. They forced him to a tree and someone snatched away his cloak (which got entangled in that thorny tree). The Prophet (sallallaahu ’alayhi wa sallam) said, “Give my cloak back to me. Were I to have camels equal to the number of these trees, I would have distributed them all among you, and you would not have found me a miser, or a liar, or a coward.”
[Al-Bukhari].

556. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Wealth is not diminished by giving (in charity). Allah augments the honour of one who forgives; and one who displays humbleness towards another seeking the pleasure of Allah, Allah exalts him in ranks.”
[Muslim].

557. Abu Kabshah `Amr bin Sa`d (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “I swear by Allah for three (qualities) which I am going to tell you about. Remember them well:

(1) The wealth of a man will not diminish by Sadaqah (charity).

(2) Allah augments the honour of a man who endures an oppression patiently.

(3) He who opens a gate of begging, Allah opens a gate of poverty (or he said a word similar to it).”

He (sallallaahu ’alayhi wa sallam) also said, “Remember well what I am going to tell you: The world is for four kinds of people. (1) One upon whom Allah has bestowed wealth and knowledge and so he fears his Rubb in respect to them, joins the ties of blood relationship and acknowledges the Rights of Allah on him (and fulfills them); this type will have the best position (in Jannah). (2) One upon whom Allah has conferred knowledge but no wealth, and he is sincere in his intention and says: `Had I possessed wealth, I would have acted like so-and-so.’ If that is his intention, his reward is the same as that of the other. (3) One whom Allah has given wealth but no knowledge and he squanders his wealth ignorantly, does not fear Allah in respect to it, does not discharge the obligations of kinship and does not acknowledge the Rights of Allah. Such a person will be in the worst position (in the Hereafter). (4) One upon whom Allah has bestowed neither wealth nor knowledge and he says: `Had I possessed wealth, I would have acted like so-and-so (i.e., he would squander his wealth).’ If this is his intention, both will have equal sin.”  
[At-Tirmidhi].

558. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) had slaughtered a sheep and distributed major portions of its meat. Then he (sallallaahu ’alayhi wa sallam) asked, “Is there anything left?” She replied, “Nothing, except the shoulder.” Thereupon he said, “All of it is left except its shoulder.”
[At-Tirmidhi].

559. Asma’ bint Abu Bakr (May Allah be pleased with her) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said to me, “Do not hoard; otherwise, Allah will withhold from you.”
[Al-Bukhari and Muslim].

560. Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (sallallaahu ’alayhi wa sallam) saying: “The case of a miserly man and a generous man who gives in charity is similar to that of two persons who are clad in armour from their breasts up to their collar bones. When the generous man gives in charity, his armour expands so much as to cover his fingertips and toes. When the miser intends to spend something the armour contracts and every ring of it sticks to the place where it is (sinks into his flesh). He tries to loosen it but it does not expand.”
[Al-Bukhari and Muslim].

561. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who gives in charity the value of a date which he legally earned, and Allah accepts only that which is pure, Allah accepts it with His Right Hand and fosters it for him, as one of you fosters his mare, until it becomes like a mountain.”
[Al-Bukhari and Muslim].

562. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “While a man was walking through a barren land, he heard a voice coming out of a cloud saying: `Irrigate the garden of so-and-so.’ Thereupon the cloud drifted in a certain direction and discharged its water over a rocky plain. The streamlets flowed into a channel. This man followed the channel until it reached a garden and he saw the owner of the garden standing in its center, working with his spade spreading the water (changing the course of the water). He asked him: “O slave of Allah, what is your name?” He told his name, which was the same that he heard from the cloud. The owner of the garden then asked him: “O slave of Allah, why did you ask my name?” He replied: “I heard a voice from a cloud which poured down this water saying: `Irrigate the garden of so-and-so.’ I would like to know what do you do with it.” He said: “Now that you asked me, I will tell you. I estimate the produce of the garden and distribute one-third of it in charity, I spend one-third on myself and my family and invest one-third back into the garden.”
[Muslim].

 

Contentment and Self-esteem and avoidance of unnecessary begging ofPeople

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 57
Contentment and Self-esteem and avoidance of unnecessary begging of People

Allah, the Exalted, says:

“And no moving (living) creature is there on earth but its provision is due from Allah.” (11:6)

“(Charity is) for Fuqara (the poor), who in Allah’s Cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all.” (2:273)

“And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes).” (25:67)

“And I (Allah) created not the jinn and mankind except that they should worship Me (Alone). I seek not any provision from them (i.e., provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e., feed themselves or My creatures).” (51:56,57)

522. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “Richness is not the abundance of wealth, rather it is self-sufficiency.”
[Al-Bukhari and Muslim].

523. `Abdullah bin `Amr bin Al-as (May Allah be pleased with them) reported: the Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Successful is the one who has entered the fold of Islam and is provided with sustenance which is sufficient for his needs, and Allah makes him content with what He has bestowed upon him.”.
[Muslim].

524. Hakim bin Hizam (May Allah be pleased with him) reported: I begged Messenger of Allah (sallallaahu ’alayhi wa sallam) and he gave me; I begged him again and he gave me. I begged him again and he gave me and said, “O Hakim, wealth is pleasant and sweet. He who acquires it with self-contentment, it becomes a source of blessing for him; but it is not blessed for him who seeks it out of greed. He is like one who goes on eating but his hunger is not satisfied. The upper hand is better than the lower one.” I said to him, “O Messenger of Allah, by Him Who sent you with the Truth I will not, after you, ask anyone for anything till I leave this world.” So Abu Bakr (May Allah be pleased with him) would summon Hakim (May Allah be pleased with him) to give his rations, but he would refuse.  Then ‘Umar (May Allah be pleased with him) would call him but he would decline to accept anything. So ‘Umar (May Allah be pleased with him) said addressing Muslims: “O Muslims, I ask you to bear testimony that I offer Hakim his share of the booty that Allah has assigned for him but he refuses my offer.” Thus Hakim did not accept anything from anyone after the death of Messenger of Allah (sallallaahu ’alayhi wa sallam), till he died.
[Al-Bukhari and Muslim].

525. Abu Burdah (May Allah be pleased with him) reported: Abu Musa Al-Ash`ari (May Allah be pleased with him)  said: “Six of us accompanied Messenger of Allah (sallallaahu ’alayhi wa sallam) in an expedition. We had one camel with us; we rode it in turn. Our feet got injured and my nails also fell out. We wrapped up our feet in rags; and because of this the campaign came to be known as Dhat-ur-Riqa` (the Campaign of Rags).” Abu Burdah (May Allah be pleased with him) says: Abu Musa reported this Hadith but regretted having done so. He said, “Would that I had not mentioned it!” He said so because he disliked to disclose anything concerning his deeds.
[Al-Bukhari and Muslim].

526. `Amr bin Taghlib (May Allah be pleased with him) reported: Some booty or prisoners of war were brought to Messenger of Allah (sallallaahu ’alayhi wa sallam) and he distributed them, giving some men and neglecting others. Then, he was informed that those whom he had not given a thing were displeased. On this the Messenger of Allah (sallallaahu ’alayhi wa sallam) praised Allah and glorified Him and said, “It is a fact that I give to one and overlook another. The one I ignore is dearer to me than the one I give. I give to those in whose hearts I perceive anxiety; others I leave with the richness and contentment that Allah has put in their hearts. One of them is `Amr bin Taghlib.” Upon this `Amr bin Taghlib said, “By Allah I shall not accept a herd of red camels in exchange for what the Prophet said (about me).”
[Al-Bukhari].

527. Hakim bin Hizam (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “The upper hand is better than the lower one; and begin (charity) with those who are under your care; and the best charity is (the one which is given) out of surplus; and he who wishes to abstain from begging will be protected by Allah; and he who seeks self-sufficiency will be made self-sufficient by Allah.”  
[Al-Bukhari].

528. Abu Sufyan (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Do not be importunate in begging. By Allah! If one of you asks me for something and I give it to him unwillingly, there is no blessing in what I give him.”
[Muslim].

529. `Auf bin Malik Al-Ashja`i (May Allah be pleased with him) reported: Seven, eight or nine people, including myself, were with Messenger of Allah (sallallaahu ’alayhi wa sallam) on an occasion when he (sallallaahu ’alayhi wa sallam) remarked, “Would you pledge allegiance to Messenger of Allah?” As we had taken oath of allegiance shortly before, we said, “We have already done so, O Messenger of Allah.” He again asked, “Would you not pledge allegiance to Messenger of Allah?” So we stretched out our hands and said, “We have already made our pledge with you, O Messenger of Allah, on what should we make a pledge with you?” He said, “To worship Allah and not to associate anything with Him, to perform the five (daily) Salat and to obey.” Then he added in a low tone, “And not to ask people for anything.” Thereafter, I noticed that some of these people who were present did not ask anyone to pick up even the whip for them if it fell from their hands. [Muslim].

530. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “If one of you would keep begging (of people) until he meets Allah (on the Day of Resurrection) his face will be without a shred of flesh.”
[Al-Bukhari and Muslim].

531. Ibn `Umar (May Allah be pleased with them) reported: While Messenger of Allah (sallallaahu ’alayhi wa sallam) was on his pulpit (in the mosque) delivering a Khutbah (religious talk) about Sadaqah (charity) and begging, he said, “The upper hand is better than the lower hand, the upper hand is the one which gives and the lower hand is the begging one.”
[Al-Bukhari and Muslim].

532. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who begs to increase his riches is in fact asking only for a live coal. It is up to him to decrease it or increase it.”
[Muslim].

533. Samurah bin Jundub (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Begging is a cut that a person inflicts upon his face; except for asking a ruler, or under the stress of circumstances from which there is no escape.”
[At-Tirmidhi].

534. Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who suffers poverty and seeks relief from people, he will not be relieved; but he who seeks relief from Allah Alone, he will be relieved sooner or later.”
[Abu Dawud and At-Tirmidhi].

535. Thauban (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who guarantees me that he will not beg anything from anyone, I will guarantee him (to enter) Jannah.” I said, “I give you the guarantee.” Then Thauban (May Allah be pleased with him) never begged anything from anyone.
[Abu Dawud].

536. Qabisah bin Al-Mukhariq (May Allah be pleased with him) reported: I stood as surety for a debt and came to Messenger of Allah (sallallaahu ’alayhi wa sallam) to seek his help in discharging it. Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Wait till we receive charity and I shall give you out of it.’‘ He (sallallaahu ’alayhi wa sallam) added, “O Qabisah, begging is not lawful except for three people. One who has incurred debt (for assuming guarantee), for him begging is permissible till the guarantee is discharged and he should then refrain; a person whose property has been destroyed by a calamity is allowed to beg till he attains self-sufficiency; a person who meets with dire necessity (due to hunger) provided that three men of understanding from his people affirm the genuineness (of his poverty), for him begging is lawful till he attains means of his subsistence. Other than these, O Qabisah, anything received through begging is unlawful, its recipient devours it unlawfully.”
[Muslim].

537. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “A needy person is not the one who goes from door to door, begging and is turned away with a morsel or two or with a date or two. But a needy person is the one who does not have enough to live upon, and neither from his appearance it occurs that he is needy and should be given alms, nor does he himself beg anything from others.”
[Al-Bukhari and Muslim].

Excellence of a Grateful Rich Man – Riyad-us-Saliheen

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 64 : Excellence of a Grateful Rich Man

Allah, the Exalted, says:

“As for him who gives (in charity) and keeps his duty to Allah and fears Him, and believes in Al-Husna. We will make smooth for him the path of ease (goodness).” (92:5-7)

“And Al-Muttaqun (the pious and righteous) will be far removed from it (Hell). He who spends his wealth for increase in self-purification. And who has (in mind) no favour from anyone to be paid back. Except to seek the Countenance of his Rubb, the Most High. He surely, will be pleased (when he will enter Jannah).” (92:17-21)

“If you disclose your Sadaqat (alms-giving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do.” (2:271)

“By no means shall you attain Al-Birr (piety, righteousness – here it means Allah’s reward, i.e., Jannah), unless you spend (in Allah’s Cause) of that which you love; and whatever of good you spend, Allah knows it well.” (3:92)

571. Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Envy is permitted only in two cases: A man whom Alah gives wealth, and he disposes of it rightfully, and a man to whom Allah gives knowledge which he applies and teaches it.”
[Al-Bukhari and Muslim].

572. Ibn `Umar (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said: “Envy is justified in regard to two types of persons only: a man whom Allah has given knowledge of the Qur’an, and so he recites it during the night and during the day; and a man whom Allah has given wealth and so he spends from it during the night and during the day.”
[Al-Bukhari and Muslim].

573. Abu Hurairah (May Allah be pleased with him) reported: Some of the poor Emigrants came to Messenger of Allah (sallallaahu ’alayhi wa sallam) and said to him, “The wealthy have obtained all high ranks and everlasting bliss.” He asked, “How is that?” They replied: “They offer Salat as we do, and observe Saum (fasting) as we do, but they give in Sadaqah (charity) and we do not, and they emancipate slaves and we cannot.” He (sallallaahu ’alayhi wa sallam) said, “Shall I not teach you something whereby you will catch up with those who have preceded you and will get ahead of those who follow you, and no one will surpass you unless he does the same as you do?” They said, “Surely, O Messenger of Allah.” He said, “Say: Subhan Allah, and Allahu Akbar, and praise Him (by saying Al-hamdu lillah) thirty-three times at the end of every Salat.” They returned to him and said: “Our brothers, the possessors of wealth, having heard what we are doing, have started doing the same.” Messenger of Allah  (sallallaahu ’alayhi wa sallam) said, “This is Grace of Allah which He gives to whom He wishes.”
[Al-Bukhari and Muslim].

Prohibition of Miserliness – Riyad-us-Saliheen

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 61 : Prohibition of Miserliness

Allah, the Exalted, says:

“But he who is greedy miser and thinks himself self-sufficient. And belies Al-Husna. We will make smooth for him the path for evil. And what will his wealth avail him when he goes down (in destruction)?” (92:8-11)

“And whosoever is saved from his own covetousness, then they are the successful ones.” (64:16)

563. Jabir bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Beware of oppression, for oppression will be darkness on the Day of Resurrection; and beware of stinginess because it destroyed those who were before you. It incited them to shed their blood and deem unlawful as lawful.”
[Muslim].

 

Spending favorite things for Allah’s sake

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 37
Spending favorite things for Allah’s sake

Allah, the Exalted, says:

“By no means shall you attain Al-Birr (piety, righteousness – here it means Allah’s reward, i.e., Jannah), unless you spend (in Allah’s Cause) of that which you love.” (3:92)

“O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it.” (2:267)

297. Anas (May Allah be pleased with him) reported: Abu Talhah (May Allah be pleased with him) was the richest among the Ansar of Al-Madinah and possessed the largest property from palm-trees, and among his possessions what he loved most, was his garden known as Bairuha’ which was opposite the mosque, and Messenger of Allah (sallallaahu ’alayhi wa sallam) often visited it and drank from its fresh water. When this Ayah was revealed: “By no means shall you attain Al-Birr (piety, righteousness – here it means Allah’s reward, i.e., Jannah), unless you spend (in Allah’s Cause) of that which you love,” (3:92), Abu Talhah came to Messenger of Allah (sallallaahu ’alayhi wa sallam) and said, “Allah says in His Book: `By no means shall you attain Al-Birr, unless you spend (in Allah’s Cause) of that which you love,‘ and the dearest of my property is Bairuha’ so I have given it as Sadaqah (charity) for Allah’s sake, and I anticipate its reward with Him; so spend it, O Messenger of Allah, as Allah guides you.” Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Well-done! That is profit earning property. I have heard what you have said, but I think you should spend it on your nearest relatives.” So Abu Talhah (May Allah be pleased with him) distributed it among nearest relatives and cousins.
[Al-Bukhari and Muslim].

Excellence of Generosity – Abu Muhammad al-Maghribee [Audio|Eng]

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The meaning of the Hadith: “Whoever asks in the Name of Allah, give him!”

68- The meaning of the Hadith ” If anyone asks by Allah, you should give them”

Q: A questioner asks: Some people embarrass us when they ask us by Allah to give, sell or even tell them anything. We often refuse their request when it is inappropriate. Is there any sin upon us for rejecting their request after they have asked us by Allaht? Please advise us about this. May Allah reward you well.

A: If the person in need has no right to do this, there is no harm in refusing his request insha`a Allah (If Allah wills). For example, when someone asks you by Allah to give them your house, car, or money, they have no right to do this. But, if they claim their right, such as asking for their due money or demanding Zakah (obligatory charity)-provided that they deserve it- you should give them as available, for the Messenger (peace be upon him) said: If anyone asks (for something) by Allah, you should give them. Thus, it is acceptable to give a to person so long as they have the right to do so, such as a poor person who asks for Zakah, a lender who claims their money, one who needs your support against an oppressor, or in stopping an act of Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect).

Rather, it becomes your duty to respond and help them since they have asked for their right. The Messenger (peace be upon him) said: If anyone asks (for something) by Allah, you should give them On the other hand, if a person claims that which he has no right, or asks for something that involves an act of disobedience, there is no sin upon you if you refuse their request as such demanders should not do this.

Source : alifta.net – Fatwas of Nur `Ala Al-Darb

‘… Who is he that will lend a beautiful loan to Allah.’ – Tafsir ibn Kathir

That is a successful trade, O Abu Ad-Dahdah!


Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, “When this Ayah,

[مَّن ذَا الَّذِى يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ]

(Who is he that will lend Allah handsome loan: then (Allah) will increase it manifold to his credit (in repaying),) was revealed,

Abu Ad-Dahdah Al-Ansari said, `O Allah’s Messenger! Does Allah ask us for a loan

The Prophet said,

«نَعَمْ، يَاأَبَا الدَّحْدَاح» (Yes, O Abu Ad-Dahdah.)

He said, `Give me your hand, O Allah’s Messenger,’ and the Prophet placed his hand in his hand.

Abu Ad-Dahdah said, `Verily, I have given my garden as a loan to my Lord.’ He had a garden that contained six hundred date trees; his wife and children were living in that garden too. Abu Ad-Dahdah went to his wife and called her, `Umm Ad-Dahdah!’ She said, `Here I am.’ He said, `Leave the garden, because I have given it as a loan to my Lord, the Exalted and Most Honored.’ She said, `That is a successful trade, O Abu Ad-Dahdah! She then transferred her goods and children. The Messenger of Allah said,

«كَمْ مِنْ عَذْقٍ رَدَاحٍ فِي الْجَنَّةِ لِأَبِي الدَّحْدَاح»

(How plentiful are the sweet date clusters that Abu Ad-Dahdah has in Paradise!)” In another narration, the Prophet said,

«رُبَّ نَخْلَةٍ مُدَلَّاةٍ، عُرُوقُهَا دُرٌّ وَيَاقُوتٌ، لِأَبِي الدَّحْدَاحِ فِي الْجَنَّة»

(How many a date tree that has lowered down its clusters, which are full of pearls and gems in Paradise for Abu Ad-Dahdah!)

{Tafsir ibn kathir} – The Encouragement to make a Handsome Loan in the Cause of Allah

The Story of Two Israelites – Tafseer Ibn Katheer

Surah As-Saffaat  – (50. Then they will turn to one another, mutually questioning.) (51. A speaker of them will say: “Verily, I had a companion (in the world),”) (52. “Who used to say: `Are you among those who believe.) (53. (That) when we die and become dust and bones, shall we indeed be indebted (Madinun)”’) (54. (The speaker) said: “Will you look down”) (55. So he looked down and saw him in the midst of the Fire.) (56. He said: “By Allah! You have nearly ruined me.”) (57. “Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).”) (58. “Are we then not to die (any more)”) (59. “Except our first death, and we shall not be punished”) (60. Truly, this is the supreme success!) (61. For the like of this let the workers work.)

They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah.

Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,

(Verily, I had a companion) [ 37. As-Saffaat verse 51]

“There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.’ So he left him.

Then the first man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.’ He said, `How beautiful it is.’ When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise – and he gave one thousand Dinars in charity.’ Then as much time passed as Allah willed should pass.

The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.’ He replied; `How beautiful this is.’ And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn’ — and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass.

Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.’ He replied, `How beautiful this is.’ When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise’ — and he gave two thousand Dinars in charity.

Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.’ The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.’ The man said, `I had a companion who used to say: Are you among those who believe’ It was said to him, `He is in Hell.’ He said, `Will you look down’ So he looked down and saw him in the midst of Hell. At this, he said:

(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)”

Source :Tafseer Ibn Katheer

Parable of Spending in Allah’s Cause : Tafseer Ibn Kathir

Tafseer Ibn Kathir – Surah Al Baqarah

(261. The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.)

This is a parable that Allah made of the multiplication of rewards for those who spend in His cause, seeking His pleasure. Allah multiplies the good deed ten to seven hundred times.

Allah said, <<The parable of those who spend their wealth in the way of Allah…>>

Sa`id bin Jubayr commented, “Meaning spending in Allah’s obedience”.
Makhul said that the Ayah means, “Spending on Jihad, on horse stalls, weapons and so forth”.

The parable in the Ayah is more impressive on the heart than merely mentioning the number seven hundred. This Ayah indicates that Allah `grows’ the good deeds for its doers, just as He grows the plant for whoever sows it in fertile land.

The Sunnah also mentions that the deeds are multiplied up to seven hundred folds. For instance, Imam Ahmad recorded that Abu Mas`ud said that a man once gave away a camel, with its bridle on, in the cause of Allah and the Messenger of Allah said, (On the Day of Resurrection, you will have seven hundred camels with their bridles.)

Muslim and An-Nasa’i also recorded this Hadith, and Muslim’s narration reads, “A man brought a camel with its bridle on and said, `O Messenger of Allah! This is in the sake of Allah.’ The Messenger said, (You will earn seven hundred camels as reward for it on the Day of Resurrection. )

Another Hadith: Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,

(Every good deed that the son of Adam performs will be multiplied ten folds, to seven hundred folds, to many other folds, to as much as Allah wills. Allah said, “Except the fast, for it is for Me and I will reward for it. One abandons his food and desire in My sake.” The fasting person has two times of happiness: when he breaks his fast and when he meets his Lord. Verily, the odor that comes from the mouth of whoever fasts is more pure to Allah than the scent of musk. Fasting is a shield (against sinning), fasting is a shield.) Muslim recorded this Hadith.

Allah’s statement, <<Allah gives manifold increase to whom He wills >> is according to the person’s sincerity in his deeds.

<< And Allah is All-Sufficient for His creatures’ needs, All-Knower >> meaning, His Favor is so wide that it encompasses much more than His creation, and He has full knowledge in whoever deserves it, or does not deserve it. All the praise and thanks are due to Allah.