12. Charity And Caring Poor, Orphans And Widows

  • IN SAHIH BUKHARI
  • IN SAHIH MUSLIM
  • FROM RIYADH AL SALIHEEN
    • Book Of Misselenas
      • Chapter 32 : Superiority of Poor, Weak and unrenowned Muslims
      • Chapter 33 : Benevolent Treatment towards Orphans, Girls, the Weak, the Poor and the Humble Persons
      • Chapter 37: Spending favorite things for Allah’s sake
      • Chapter 60: Excellence of Generosity and Spending in a Good cause with Reliance on Allah
      • Chapter 61 : Prohibition of Miserliness
      • Chapter 62 : Selflessness and Sympathy
  • FROM ADAB AL MUFRAD
    • Book 7 Generosity and Orphans
      • Chapter 71. Generosity
      • Chapter 72. Kindness to both the pious and the deviant
      • Chapter 73. The excellence of someone who provides for an orphan
      • Chapter 74. The excellence of someone who provides for his orphan
      • Chapter 75. The excellence of someone who provides for an orphan in the company of his parents
      • Chapter 76. The best house is a house in which orphans are well treated
      • Chapter 77. Be like a merciful father to orphans
      • Chapter 78. The excellence of a woman who perseveres with her child and does not re- marry
      • Chapter 79. Disciplining an orphan

IN SAHIH BUKHARI

Sahih Bukhari >
Book 18 Eclipses

Sahih Bukhari > Book 18 : Eclipes
CHAPTER 2. To give sadaqa (things or money given in charity) during the eclipse.

2:154 Narrated by ‘Aisha
In the life-time of Allah’s Apostle (p.b.u.h) the sun eclipsed, so he led the people in prayer, and stood up and performed a long Qiyam, then bowed for a long while. He stood up again and performed a long Qiyam but this time the period of standing was shorter than the first. He bowed again for a long time but shorter than the first one, then he prostrated and prolonged the prostration. He did the same in the second Raka as he did in the first and then finished the prayer; by then the sun (eclipse) had cleared. He delivered the Khutba (sermon) and after praising and glorifying Allah he said, “The sun and the moon are two signs against the signs of Allah; they do not eclipse on the death or life of anyone. So when you see the eclipse, remember Allah and say Takbir, pray and give Sadaqa.” The Prophet then said, “O followers of Muhammad! By Allah! There is none who has more ghaira (self-respect) than Allah as He has forbidden that His slaves, male or female commit adultery (illegal sexual intercourse). O followers of Muhammad! By Allah! If you knew that which I know you would laugh little and weep much.
In the life-time of Allah’s Apostle (p.b.u.h) the sun eclipsed, so he led the people in prayer, and stood up and performed a long Qiyam, then bowed for a long while. He stood up again and performed a long Qiyam but this time the period of standing was shorter than the first. He bowed again for a long time but shorter than the first one, then he prostrated and prolonged the prostration. He did the same in the second Raka as he did in the first and then finished the prayer; by then the sun (eclipse) had cleared. He delivered the Khutba (sermon) and after praising and glorifying Allah he said, “The sun and the moon are two signs against the signs of Allah; they do not eclipse on the death or life of anyone. So when you see the eclipse, remember Allah and say Takbir, pray and give Sadaqa.” The Prophet then said, “O followers of Muhammad! By Allah! There is none who has more ghaira (self-respect) than Allah as He has forbidden that His slaves, male or female commit adultery (illegal sexual intercourse). O followers of Muhammad! By Allah! If you knew that which I know you would laugh little and weep much.

Sahih Bukhari >
Book 25 Tax (Zakat ul Fitr)

Sahih Bukhari > Book 25 : Tax (Zakat ul Fitr)
CHAPTER 1. Enjoining the Sadaqat-ul-Fitr

2:579 Narrated by Ibn Umar
Allah’s Apostle enjoined the payment of one Sa’ of dates or one Sa’ of barley as Zakat-ul-Fitr on every Muslim slave or free, male or female, young or old, and he ordered that it be paid before the people went out to offer the ‘Id prayer. (One Sa’ = 3 Kilograms approx.)

Sahih Bukhari > Book 25 : Tax (Zakat ul Fitr)
CHAPTER 2. Sadaqat-ul-Fitr is to be given before the ‘Eid prayer.

2:586 Narrated by Abu Said Al-Khudri
In the life-time of Allah’s Apostle , we used to give one Sa’ of food (edible things) as Sadaqat-ul-Fit,r (to the poor). Our food used to be either of barley, raisins (dried grapes), cottage cheese or dates.

Sahih Bukhari > Book 25 : Tax (Zakat ul Fitr)
CHAPTER 3. Sadaqat-ul-Fitr (is compulsory) on a slave as well as on a free Muslim.

2:588 Narrated by Ibn ‘Umar
Allah’s Apostle has made Sadaqatul-Fitr obligatory, (and it was), either one Sa’ of barley or one Sa’ of dates (and its payment was obligatory) on young and old people, and on free men as well as on slaves.

Sahih Bukhari >
Book 51 Wills And Testaments

Sahih Bukhari > Book 51 : Wills And Testaments
CHAPTER 2. Giving in charity at the time of death.

4:11 Narrated by Abu Huraira
A man asked the Prophet, “O Allah’s Apostle! What kind of charity is the best?” He replied. “To give in charity when you are healthy and greedy hoping to be wealthy and afraid of becoming poor. Don’t delay giving in charity till the time when you are on the death bed when you say, ‘Give so much to so-and-so and so much to so-and so,’ and at that time the property is not yours but it belongs to so-and-so (i.e. your inheritors).”

Sahih Bukhari > Book 51 : Wills And Testaments
CHAPTER 4. The Statement of Allah : “Try orphans (as regards their intelligence) until they reach the age of marriage; if then you find sound judgement in them, release their property to them.” (V.4:6)

4:26 Narrated by Az-Zuhri
Urwa bin Az-Zubair said that he asked ‘Aisha about the meaning of the Quranic Verse:– “And if you fear that you will not deal fairly with the orphan girls then marry (other) women of your choice.” (4.2-3) Aisha said, “It is about a female orphan under the guardianship of her guardian who is inclined towards her because of her beauty and wealth, and likes to marry her with a Mahr less than what is given to women of her standard. So they (i.e. guardians) were forbidden to marry the orphans unless they paid them a full appropriate Mahr (otherwise) they were ordered to marry other women instead of them. Later on the people asked Allah’s Apostle about it. So Allah revealed the following Verse:– “They ask your instruction (O Muhammad!) regarding women. Say: Allah instructs you regarding them…” (4.127) and in this Verse Allah indicated that if the orphan girl was beautiful and wealthy, her guardian would have the desire to marry her without giving her an appropriate Mahr equal to what her peers could get, but if she was undesirable for lack of beauty or wealth, then he would not marry her, but seek to marry some other woman instead of her. So, since he did not marry her when he had no inclination towards her, he had not the right to marry her when he had an interest in her, unless he treated her justly by giving her a full Mahr and securing all her rights.

Sahih Bukhari > Book 51 : Wills And Testaments
CHAPTER 5. The Statement of Allah:- “Verily, those who unjustly eat up the property of orphans, they eat up only a fire into their bellies, and they will be burnt in the blazing Fire!” (V.4:10)

4:28 Narrated by Abu Huraira
The Prophet said, “Avoid the seven great destructive sins.” The people enquire, “O Allah’s Apostle! What are they? “He said,

“To join others in worship along with Allah,to practice sorcery,to kill the life which Allah has forbidden except for a just cause, (according to Islamic law),to eat up Riba (usury),to eat up an orphan’s wealth,to give back to the enemy and fleeing from the battlefield at the time of fighting,and to accuse, chaste women, who never even think of anything touching chastity and are good believers.

Sahih Bukhari >
Book 73 : Book Of Adab

Sahih Bukhari > Book 73 : Book of Adab
Chapter 24: The superiority of the one who looks after an orphan.

Narrated Sahl bin Sa`d:
The Prophet (ﷺ) said, “I and the person who looks after an orphan and provides for him, will be in Paradise like this,” putting his index and middle fingers together.

 Sahih Bukhari > Book 73 : Book of Adab
Chapter 25: The one who looks after and works for a widow

Narrated Safwan bin Salim:
The Prophet (ﷺ) said “The one who looks after and works for a widow and for a poor person, is like a warrior fighting for Allah’s Cause or like a person who fasts during the day and prays all the night.” Narrated Abu Huraira that the Prophet (ﷺ) said as above.

Sahih Bukhari > Book 73 : Book of Adab
Chapter 26: The one who looks after and works for Al-Miskin

Narrated Abu Huraira:
Allah’s Messenger (ﷺ) said, “The one who looks after and works for a widow and for a poor person is like a warrior fighting for Allah’s Cause.” (The narrator Al-Qa’nabi is not sure whether he also said “Like the one who prays all the night without slackness and fasts continuously and never breaks his fast.”)

Sahih Bukhari > Book 73 : Book of Adab
Chapter 27: Being merciful to the people and to the animals

Narrated Abu Sulaiman and Malik bin Huwairith:
We came to the Prophet (ﷺ) and we were (a few) young men of approximately equal age and stayed with him for twenty nights. Then he thought that we were anxious for our families, and he asked us whom we had left behind to look after our families, and we told him. He was kindhearted and merciful, so he said, “Return to your families and teach them (religious knowledge) and order them (to do good deeds) and offer your prayers in the way you saw me offering my prayers, and when the stated time for the prayer becomes due, then one of you should pronounce its call (i.e. the Adhan), and the eldest of you should lead you in prayer.

Sahih Bukhari >
Book : 76 Softening the Heart

Sahih Bukhari > Book 76 : oftening the Heart
CHAPTER 8. Whatever one spends from his money (on good deeds) will be better for him (in the Hereafter).

8:449 Narrated ‘Abdullãh:
The Prophet said, “Who among you considers the wealth of his heirs dearer to him than his own wealth?” They replied, “0 Allah’s Messenger! There is none among us but loves his own wealth more.” The Prophet said, “So his wealth is whatever he spends (in Allah’s Cause) during his life (on good deeds) while the wealth of his heirs is whatever he leaves after his death.”

IN SAHIH MUSLIM:

Sahih Muslim >
Book 11: The Rules Of Inheritance

Introduction

Inheritance is the entry of living persons into possession of dead persons’ property and exists in some form wherever the institution of private property is recognised as the basis of the social and economic system. The actual forms of inheritance and the laws governing it, however, differ according to the ideals of different societies.

The law of inheritance in Islam is based upon five main considerations:
To break up the concentration of wealth in individuals and spread it out in society.
To respect the property right of ownership of an individual earned through honest means.
To hammer in the consciousness of man the fact that man is not the absolute master of wealth he produces but he is its trustee and is not, therefore, authorised to pass it on to others as he likes.
To consolidate the family system which is the social unit of an Islamic society.
To give incentive to work and encourage economic activity as sanctioned by Islam.

In the pre Islamic world and even in modern societies the law of inheritance has so many evils in it, which may be summed up in the following points: Women had been completely denied the share of inheritance. They were rather regarded as part of the property of the deceased and, therefore, their right to property by inheritance was out of question.

In pre Islamic Arabia and other countries where there had been tribal societies not only women were deprived of the right of inheritance but even weak and sick persons and minor children were given no share in it, as the common principle of inheritance was that he alone is entitled to inherit who wields the sword. Then in certain societies there had been existing the law of primogeniture and it exists even today in some of the so called civilised parts of the world which entitles only the eldest son to inherit the whole of the father’s property or to get the lion’s share.

Islam introduced so many reforms in the laws of inheritance which can be succinctly summed up as follows.
It defined and determined in clear cut terms the share of each inheritor and imposed limits on the right of the property owner to dispose of his property according to his whim and caprice.
It made the female, who had been previously thought a chattel, the co-sharer with the male and thus not only restored her dignity, but safeguarded her social and economic rights.
It laid the rules for the breakup of the concentrated wealth in the society and helped in its proper and equitable distribution amongst a large Number of persons.
It gave a death blow to the law of primogeniture and thus provided the democratic basis for the division of the property of the deceased. The above are some of the distinguishing features of the Islamic law of inheritance. While laying down the rules for the distribution of the estate of the deceased, the first principle to be observed is that the property both movable and immovable can be distributed after meeting the following obligations: funeral expenses;
clearing off the debts incurred by the deceased; payment of bequest, if any, to the extent of one third of the total assets. It may be remembered that the Mahr of the wife, if it had not been paid, is included in the debt. Moreover, it is not lawful to make a bequest in favour of a person who is entitled to a share in the inheritance.

Four persons cannot get inheritance:
(a) a fugitive slave who has fled away from his master,
(b) one who has murdered one’s predecessor intentionally or unintentionaly
(c) one who professes a religion other than Islam,
(d) one living in Darul Harb cannot inherit the property of one living in Darul Islam and vice versa.

According to Islam, the heirs have been divided into three classes.
(A) Dhawu’l Fara’id are those persons who have a right to definite shares in assets left by the deceased. These sharers are twelve in Number; four males: father, grandfather, uterine brothers and husband; and eight females: wife, single daughter, son’s daughter, mother, grandmother, full sister, consanguine sister, uterine sister. Father’s share is one sixth when the deceased leaves a son or a son’s son, but if the deceased is not survived by a son or grandson his father will, in addition to this share (one sixth), also get a share of being ‘Asaba.

The grandfather’s share is like that of father’s share but in three conditions: According to Imam Bukhiri and Imam Muslim, the presence of father deprives even the brothers of their share in the inheritance. but this is not the case with the grandfather. Imam Abu Hanifa is of the opinion that the presence of grandfather deprives the brother of his share in the inheritance.

If the father of the deceased is alive, then the share of the mother is of what is left from the share of the wife of the deceased. The presence of grandfather does not reduce the share of the mother of the deceased.
The grandmother of the deceased has no share in the presence of the father of the deceased but she has a share in the presence of the grandfather.
The third set of sharers are uterine brothers and sisters. They are entitled to one sixth if their Number is one, and one third if they are more than one.
The husband’s share is one half of the property of the deceased wife if she has no children, but in case of children it is one fourth.
The wife is entitled to one fourth if the husband dies childless; otherwise it is one eighth.
Real daughter: one half when alone, and two thirds if more than one. If the deceased is survived by a male child also. the daughters are then treated as Asaba and the male child would get double of what falls to the lot of daughters. The granddaughters stand on the same level as daughters. But in case the deceased is survived by one real daughter and one or more than one granddaughter they would get one sixth. The granddaughter is not entitled to any share if the deceased is survived by a son, but if he is survived by grandsons and granddaughters, they would be treated as ‘Asaba and the male grandchild would get double of what goes to the female grandchild.

Full sister gets one half if she is alone, and two thirds if they are more than one. Consanguine sister is entitled to one half if one, and two thirds if more.
Mother is entitled to one sixth when she has a child or grandchild, and in case of being childless she gets one third of the share.
If the deceased is survived either by paternal grandmother or maternal grandmother or even by both, they are entitled to one sixth. The grandmother (maternal) is deprived of her share if the mother of the deceased is alive; and if father is alive the paternal grandmother is deprived of this share.

(B) When the heirs of the first group have received the respective shares, the residue of the assets falls to the share of those relatives who are called Asaba which, according to the Shari’ah, implies those relatives in whose line of relationship no female enters. This is the second group of inheritors.

There is no fixed share of the ‘Asabat. If the deceased is not survived by any Dhawu’l Fara’id, the whole of the property falls to their share; and If Dhawu’I. Fara’id are there to get their due share, the residue will be taken by the Asabat. The following are the ‘Asabat:

Son: He is the first to get the residue in order of succession. The daughters are entitled to half of the share as given to the son. The grandsons are not entitled to any share in the presence of the son. If the son is not living, then the grandson is entitled to a share in the inheritance. If there are more than one son, the inheritance will be distributed equally amongst them.

The father, grandfather and the great grandfather are included in the category of Dhawu’l Fara’id. If, however, the deceased is not survived by category of a son, grandson of greatgrandson, then the father will fall under the category of ‘Asaba, and, in the absence of the father, the grandfather assumes that position.

If the deceased is not survived by son, or grandson or father or grandfather, i. e. none amongst the ‘Asabat, then the brother, and in the absence of brother his son, and in the absence of son, his grandson will be entitled to share in the inheritance as ‘Asaba and the female would also join them in share claiming half of the share as compared with male.
If unfortunately the deceased is survived by none of the above mentioned relatives amongst the ‘Asabat, then consanguine brother will be entitled to share in the inheritance and he will be preferred to full brother’s son.

Then comes the turn of full paternal uncle.
(C) The  last  category  of  inheritors  are  known  ad  Dhawu’l  Arham,  i.e. relations  connected through females, but it is in extremely rare cases that they get any share in the inheritance. The following relatives come under this category.

The son of the daughter and daughter of the daughter.

The son of the daughter of the son, and daughter of the daughter of the son and their children. Maternal grandfather, maternal grandfather of the father, the grandfather of the mother, maternal grandfather of the mother, the grandmother of the mother, the children of the sisters, the sisters of the father and those of the mother, etc.

Sahih Muslim > Book 11 : The Rules of Inheritance
Chapter 1: Give the inheritance to those entitled to it

Book 11: Number 3928: Usama b. Zaid reported Allah’s Messenger (may peace be upon him) as saying: A Muslim is not entitled to inherit from a nonMuslim, and a nonMuslim is not entitled to inherit from a Muslim.

Book 11: Number 3929: Ibn Abbas (Allah be pleased with them) reported Allah’s Messenger (may peace be upon him) as saying: Give the shares to those who are entitled to them, and what remains over goes to the nearest male heir.

Book 11: Number 3930: Ibn ‘Abbas (Allah be pleased with them) reported Allah’s Messenger (may peace be upon him) as saying: Give the shares to those who are entitled to them, and what is left from those who are entitled to it goes to the nearest male heir.

Book 11: Number 3931: Tawus reported on the authority of his father Ibn Abbas (Allah be pleased with them) narrating that Allah’s Messenger (may peace be upon him) said: Distribute the property amongst Ahl al-Fara’id, according to the Book of Allah, and what is left out of them goes to the nearest male heir.

Sahih Muslim > Book 11 : The Rules of Inheritance
Chapter 2: The law of inheritance in regard to al-Kala la (the person who dies leaving no child or parent)

Book 11: Number 3932: Jabir b. ‘Abdullah (Allah be pleased with them) reported: I fell sick and there came to me on foot Allah’s Messenger (may peace be upon him) and Abu Bakr for inquiring after my health. I fainted. He (the Holy Prophet) performed ablution and then sprinkled over me the water of his ablution. I felt some relief and said: Allah’s Messenger, how should I decide about my property? He said nothing to me in response until this verse pertaining to the law of inheritance was revealed:” They ask you for a decision; say: Allah gives you a decision concerning the person who has neither parents nor children” (iv. 177).

Book 11: Number 3933: Jabir b. ‘Abdullah (Allah be pleased with him) reported: Allah’s Apostle (may peace be upon him) and Abi Bakr (Allah be pleased with him) visited me on foot in Banu Salama, and found me unconscious. He (the Holy Prophet) called for water and performed ablution and sprinkled out of it (the water) over me. I felt relieved. I said: Allah’s Messenger, what should I do with my property? And this verse was revealed:” Allah enjoins you concerning your children: for the male is equal of the portion of two females.”

Book 11: Number 3934: Jabir b. ‘Abdullah (Allah be pleased with them) reported: While I had been ill Allah’s Messenger (may peace be upon him) visited me and Abu akr (Allah be pleased with him) was with him, and they both came walking on foot. He (the Holy Prophet) found me unconscious. Allahs Messenger (may peace be upon him) performed ablution and then sprinkled over me the water of his ablution. I felt relieved regained my consciousness) and found Allah’s Messenger (may peace be upon him) there. I said: Allah’s Messenger, what should I do with my property? He gave me no reply until the verse (iv. 177) relating to the law of inheritance was revealed.

 Book 11: Number 3935: Jabir b. Abdullah (Allah be pleased with him) reported: While I was ill Allah’s Messenger (may peace be upon him) came to me and found me unconscious. He (the Holy Prophet) performed ablution, and sprinkled over me the water of his ablution. I regained my consciousness and said: Allah’s Messenger, my case of inheritance is that of Kalala. Then the verse pertaining to the inheritance (of Ka lala) was revealed. I (one of the narrators) said: I said to Muhammad b. Munkadir: (Do you mean this verse)” They ask you; say: Allah gives you decision in regard to Kalala” (iv. 177)? He said: Yes, it was thus revealed.

Book 11: Number 3936: This hadith is transmitted on the authority of Shu’ba but with a slight variation of words.

Book 11: Number 3937: Abu Talha reported: ‘Umar b. al-Khattab (Allah be pleased with him) delivered a sermon on Friday and made a mention of Allah’s Apostle (may peace be upon him) and he also made a mention of Abu Bakr (Allah be pleased with him) and then said: I do not leave behind me any problem more difficult than that of Kalala. I did not refer to Allah’s Messenger (may peace be upon him) more repeatedly than in case of the problem of Kalala, and he (the Holy Prophet) never showed more annoyance to me than in regard to this problem, so much so that he struck my chest with his fingers and said: ‘Umar, does the verse revealed in summer season, at the end of Sura al-Nisa’ not suffice you? Hadrat ‘Umar (then) said: If I live I would give such verdict about (Kalala) that everyone would be able to decide whether he reads the Qur’an or he does not.

Book 11: Number 3938: This hadith has been narrated on the authority of Qatada with the same chain of transmitters.

Sahih Muslim > Book 11 : The Rules of Inheritance
Chapter 3: The last verse revealed was that pertaining to Kalala

Book 11: Number 3939: Al-Bara’ (Allah be pleased with him) reported that the last verse revealed in the Holy Qur’an is:” They ask thee for a religious verdict; say: Allah gives you a religious verdict about Kalala (the person who has neither parents nor children)” (iv 177).

Book 11: Number 3940: Abu Ishaq said that he heard al-Bara’ b. ‘Azib (Allah be pleased with him say: The last verse revealed (in the Holy Quran) is that pertaining to Kalala, and the last sura revealed is Sura al-Bara’at.

Book 11: Number 3941: Abu Ishaq said that he heard al-Bara’ b. ‘Azib (Allah be pleased with him) say: The last complete sura revealed (in the Holy Qur’an) is Sura Tauba (i e. al-Bara’at, ix.), and the last verse revealed is that pertaining to Kalala.

Book 11: Number 3942: Aba  Ishaq  reported  this  hadith  on  the  authority  of  al-Bara’  (Allah  be  pleased  with  him)  with  a slight variation of words, viz. the last sura that was revealed complete.

Book 11: Number 3943: Al-Bara’ (Allah be pleased with him) reported that the last verse revealed was: “They ask of thee religious verdict..” (iv.177).

Sahih Muslim > Book 11 : The Rules of Inheritance
Chapter 4: He who leaves behind property, that is for the heirs

Book 11: Number 3944: Abu Huraira (Allah be pleased with him) reported that when the body of a dead person having burden of debt upon him was brought to Allah’s Messenger (may peace be upon him) he would ask whether he had left property enough to clear off his debt, and if the property left had been sufficient for that (purpose), he observed funeral prayer for him, otherwise he said (to his companions): You observe prayer for your companion. But when Allah opened the gateways of victory for him, he said: I am nearer to the believers than themselves, so if anyone dies leaving a debt, its payment is my responsibility, and if anyone leaves a property, it goes to his heirs.

Book 11: Number 3945: This hadith has been narrated on the authority of al-Zuhri through another chain of transmitters.

Book 11: Number 3946: Abn Huraira (Allah be pleased with him) reported Allah’s Apostle (may peace be upon him) having said this: By Him in Whose Hand is the life of Muhammad, there is no believer on the earth with whom I am not the nearest among all the people. He who amongst you (dies) and leaves a debt, I am there to pay it, and he who amongst you (dies) leaving behind children I am there to look after them. And he who amongst You leaves behind property, that is for the inheritor whoever he is.

Book 11: Number 3947: Hammam b. Munabbih reported: This is what Abu Huraira (Allah be pleased with him) narratted to us from Allah’s Messenger (may peace he upon him). And he narrated many ahadith, and one was this: Allali’s Messenger (may peace be upon him said: I am, according to the Book of Allah, the Exalted and Majestic, nearest to the believers of all the human beings. So whoever amongst you dies in debt or leaves behind destitute children, you should call me (for help)), for I am his guardian. And who amongst you leaves property, his inheritor is entitled to get it, whoever he is.

Book 11: Number 3948: Abu Huraira (Allah be pleased with him) reported Allah’s Apostle (may peace be upon him) as saying: He who leaves property, that is for the inheritors; and he who leaves behind destitute children, then it is my responsibility (to look after them). This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters.

Sahih Muslim >
Book 32:  Virtue, Good Manners And Joining Of The Ties Of Relationship

Sahih Muslim > Book 32 : Virtue ,Good Manners And Joining of The ties of Relationship Chapter 38: The merits of the weak and downtrodden people

Book 32: Number 6351: Abu Huraira reported Allah’s Messenger (may peace he upon him) as saying: Many a person with disheveled hair and covered with dust is turned away from the doors (whereas he is held in such a high esteem by Allah) that if he were to adjure in the name of Allah (about anything) Allah would fulfil that.

FROM RIYADH AL SALIHEEN

Riyadh Al Saliheen >
Book Of Misselenas

Riyadh Al Saliheen > Book : Book of Misselenas
Chapter 32 : Superiority of Poor, Weak and unrenowned Muslims

Allah, the Exalted, says:

“And keep yourself (O Muhammad (PBUH)) patiently with those who call on their Rubb (i.e., your companions who remember their Rubb with glorification, praising in prayers, and other righteous deeds) morning and afternoon, seeking His Face, and let not your eyes overlook them.” (18:28)

Hadith: 252. Harithah bin Wahb (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, “Shall I not inform you about the people of Jannah? It is every person who is, modest and humble (before Allah), a person who is accounted weak and is looked down upon but if he adjures Allah, Allah will certainly give him what he desires. Now shall I not inform you about the inmates of Hell? It is every violent, impertinent and proud man”. [Al-Bukhari and Muslim].
Commentary: This Hadith tells us about distinction of such weak, poor and secluded persons who do not have any important position in society but are so eminent in the realm of piety that, out of their utmost trust in Allah, if they take an oath for something, Almighty Allah fulfills their oath. Thus, this Hadith highlights the importance of modesty and condemns pride, miserliness and lust for name and fame.

Hadith: 253. Sahl bin Sa`d As-Sa`idi (May Allah be pleased with him) reported: A man passed by the Prophet (PBUH), so he asked a man who was sitting near him, “What is your opinion about this man?” That man replied: “He is one of the noblest men. By Allah he is certainly a proper person for (a girl) being given in marriage if he seeks to marry, and his recommendation is fit to be accepted if he recommends”. Messenger of Allah (PBUH) remained silent. Then another man passed. Messenger of Allah (PBUH) enquired, “What is your opinion about this man?” He replied: “O Messenger of Allah, he is one of the poor Muslims. He is not a proper person (for a girl) to be given in marriage to, and his recommendation would not be accepted if he makes one; if he speaks, he is not to be listened to.” Messenger of Allah (PBUH) said, “He is better than the former by earthfuls”. [Al-Bukhari and Muslim].
Commentary: This Hadith contains the following two important points:

1. The distinction and greatness of such poor Muslims who are neither known in society because due to their poverty nor are they respected by people. But due to their Faith and piety, each of them is better in the sight of Allah than others. This Hadith makes it abundantly clear that what really matters with Allah is Faith and piety not lineage nor pomp and show.
2. For marriage purposes, men and women of noble character should be selected even if they are poor because at the level of religion they are on par with other Muslims. Thus, the principle underlined here is that the preference should be given to the equality in respect of religion rather than worldly wealth and richness.

Hadith: 254. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said: There was a dispute between the Hell and Jannah. The Hell said: “The haughty and proud are my inmates.” Jannah said: “The modest and the humble are my residents”. Thereupon, Allah the Exalted and Glorious (addressing Jannah) said: “You are My Mercy, through you I shall show mercy to those whom I wish”. (And addressing the Hell), He said: “You are (the means) of My punishment by which I shall punish such of My slaves as I wish and each one of you would have its fill”. [Muslim].
Commentary: In this Hadith people who are termed as `modest’ and `humble’ are the rich in Faith and piety. They lead a life of patience and contentment. This Hadith gives glad tidings to such noble people. On the contrary, it has a threat of Hell for those who disobey Divine injunctions and are haughty and proud. Now, it is entirely one’s own choice which way he goes.

The dialogue between Jannah and Hell quoted in this Hadith is not something impossible. It is not at all difficult for Allah to create in them such intelligence and consciousness which can enable them to make a discussion on the subjects mentioned in the Hadith. Thus, there is no need to offer any justification for the veracity of such Ahadith. These should, therefore, be taken as literally correct. This Hadith is mentioned in detail in Musnad Ahmad and is narrated by Abu Hurairah (May Allah be pleased with him) at greater length than in the narration of Abu Sa`id Al-Khudri (May Allah be pleased with him) quoted in Kitab-ut-Tafsir (the Book of Commentary) of Sahih Al-Bukhari.

Hadith: 255. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “On the Day of Resurrection, there will be brought forth a bulky person whose value to Allah will be less than that of the wing of a mosquito”. [Al-Bukhari and Muslim].
Commentary: This Hadith means that manifestation of power and splendour, which are considered so important for people in this world, will be of no value to Allah. In the Hereafter, Allah will judge a person by his Faith, devotion and piety. It is, therefore, essential that one should concentrate on the reformation of his own heart and mind.

Hadith: 256. Abu Hurairah (May Allah be pleased with him) reported: A black woman (or probably a young man) used to clean the mosque. Messenger of Allah (PBUH) missed her (or him) and asked about her (or him). He was told that she (or he) had died. He (PBUH) said, “Why did you not inform me?” (It seemed as if) they (Companions) considered the matter insignificant. Then he (PBUH) said, “Show me her (or his) grave.” When it was shown to him, he offered (Janazah-funeral) prayer over it and said, “These graves cover those in them with darkness, and Allah illumines them for the inmates as a result of my supplication for them”. [Al-Bukhari and Muslim].
Commentary: On the basis of some other narrations, the ‘Ulama’ have accepted that the person mentioned in this Hadith who used to sweep the mosque was a woman known as Umm Mihjan. This Hadith highlights the following four important points:

1. The merit of keeping mosques clean.
2. The height of compassion and kindness of the Prophet (PBUH).
3. The importance of participation in the funeral prayer of virtuous persons.
4. Permission to perform funeral prayer of virtuous person after his/her burial, if one is unable to participate in it when it is performed before the burial of the deceased.

Hadith: 257. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Many a person with shaggy and dusty hair, dusty and driven away from doors (because of their poverty and shabby clothes) were to swear by Allah (that something would happen), Allah will certainly make it happen”. [Muslim].

Hadith: 258. Usamah bin Zaid (May Allah be pleased with him) reported: The Prophet (PBUH) said, “I stood at the gate of Jannah, and (I saw) that the majority of those who entered it are the poor, and the wealthy were kept confined. The inmates of the Fire had been ordered to (enter) the Fire (Hell), and I stood at the gate of Hell and saw that the majority of its inmates are women”. [Al-Bukhari and Muslim].
Commentary: The Prophet (PBUH) was told about the state of affairs in Jannah and Hell by means of Wahy (Revelation). In some cases, the conditions of the inhabitants of Jannah and Hell were shown to him by means of dreams. The Prophet (PBUH) stated that one of the main reasons for a greater number of women in Hell is that they are more ungrateful to their husbands. Women refered to in the Hadith are those who do not follow the Divine injuctions and do not discharge their duty towards Allah.

Hadith: 259. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “None spoke in the cradle but only three (persons), Isa (Jesus) son of Maryam (Mary), the second one was the companion of Juraij who was a pious person. Juraij took a secluded monastery for worship and confined himself in it. His mother came to him as he was busy in prayer and she called: `Juraij.’ He said: `My Rubb, my mother (is calling me while I am engaged in) my prayer.’ He continued with the prayer. She returned and she came on the next day and he was (still) busy in prayer. She called: `Juraij.’ And he said: `My Rubb, my mother (is calling me while I am engaged) in prayer, and he continued with the prayer,’ and she returned. Then on the next day she again came while he was busy in prayer and called: `Juraij.’ And he said: `My Rubb, my mother (is calling me while I am engaged) in my prayer.’ And he continued with the prayer. She said: `My Rubb, don’t let him die until he has seen the faces of the prostitutes.’ The story of Juraij and that of his meditation and prayer spread amongst Banu Israel. There was a prostitute who had been a beauty personified. She said (to the people): `If you like, I can lure him to evil.’ She presented herself to him but he paid no heed (to her). She came to a shepherd who lived near the temple and she offered herself to him. He (the shepherd) had sexual intercourse with her and so she became pregnant. When she gave birth to a baby she said: `This is from Juraij.’ So they came and asked Juraij to get down and demolished the temple and began to beat him. He asked them what the matter was. They said: `You have committed fornication with this prostitute and she has given birth to a baby from you.’ He said: `Where is the baby?’ They brought him (the baby) and then he said: `Just leave me so that I should perform prayer.’ He performed prayer and when he finished, he lifted the baby in his stomach and asked him: `O boy, who is your father?’ The baby answered: `He is such and such a shepherd.’ So, the people turned towards Juraij, kissed him and touched him (for seeking blessing) and said: `We are prepared to construct your temple with gold.’ He said, `No just, rebuild it with mud as it had been,’ and so they did”. (The Prophet (PBUH) continued:) “Then there was a baby who was sucking at his mother’s breast when a person dressed in fine garment came on a priceless riding animal’s back. His mother said: `O Allah, make my child like this one.’ He (the babe) left sucking and looked at him, and said: `O Allah, don’t make me like him.’ He then returned to the breast and resumed sucking.” He (Abu Hurairah (May Allah be pleased with him) said: As though I can see Messenger of Allah (PBUH) as he is illustrating the scene of his sucking milk with his forefinger in his mouth and sucking that. He (Abu Hurairah (May Allah be pleased with him)) further reported Messenger of Allah (PBUH) as saying, “There happened to pass by them a slave girl who was being beaten and they were saying: `You have committed fornication and theft.’ She was saying: `Allah is enough for me and He is my Good Protector, and his mother said: `O Allah, don’t make my child like her.’ He left sucking looked at her and said: `O Allah! Make me like her.’ It was followed by a conversation between the mother and the child. She said: `A good looking man happened to pass by and I said: O Allah, make my child like him, and you said: O Allah, don’t make me like him, and there passed a girl while they were beating her and saying: You committed fornication and theft, and I said: O Allah, don’t make my child like her, and you said: O Allah, make me like her. ‘The child said: `That man was a tyrant, and I said: O Allah don’t make me like him; and they were saying about the girl: You committed fornication, whereas in fact she had not committed that and they were saying: You have committed theft, whereas she had not committed theft, so I said: O Allah, make me like her”. [Al-Bukhari and Muslim].

Commentary: This Hadith tells us of three babies who spoke in the cradle. All the three babies were from Banu Israel and their story is mentioned in Sahih Muslim in the story of Ashab-ul-Ukhdud. This Hadith proves the following points:

1. When a person is called by his parents while he is engaged in voluntary prayer, he should give priority to the call of parents.
2. A true Muslim has to pass sometimes through great trials. He must face them with patience and steadfastness because ultimately Almighty Allah helps the true believers.
3. One must avoid copying haughty people no matter how attractive their appearance is. One should try to emulate the virtuous people because true success lies in their conduct.

Riyadh Al Saliheen > Book : Book of Misselenas
Chapter 33 : Benevolent Treatment towards Orphans, Girls, the Weak, the Poor and the Humble Persons

Allah, the Exalted, says:

“And lower your wings for the believers (be courteous to the fellow-believers)”. (15:88)
“And keep yourself (O Muhammad (PBUH)) patiently with those who call on their Rubb (i.e., your companions who remember their Rubb with glorification, praising in prayers, and other righteous deeds) morning and afternoon, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world.” (18:28)
“Therefore, treat not the orphan with oppression. And repulse not the beggar.” (93:9,10)

“Have you seen him who denies the Recompense? That is he who repulses the orphan (harshly). And urges not the feeding of Al-Miskin (the poor)”. (107:1-3)

Hadith: 260.  Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: Six of us were with the Prophet (PBUH) when the infidels said to him: “Drive these ones away, lest they should begin to venture against us”. The six were, myself, Ibn Mas`ud, a man of the Hudhail tribe, Bilal and two other men whose names I don’t know. Messenger of Allah (PBUH) thought what Allah wished him to think, and Allah revealed: “And turn not away those who invoke their Rubb, morning and afternoon seeking His Face.” (6:52) [Muslim].
Commentary: This Hadith tells us that those people alone have value in the sight of Allah who are equipped with Faith and good deeds, no matter how humble they are in the eyes of people because of their poverty and indigence. Those who are deprived of Faith and good conduct have absolutely no value in His sight even if they hold a high status in this world.

This Hadith also exhorts the believers that criterion for respect and honour should also be Faith, not the lineage or wealth.

Hadith: 261.  `Aidh bin `Amr Al-Muzani (May Allah be pleased with him) reported: Abu Sufyan passed by Salman, Suhaib and Bilal and some other Companions (May Allah be pleased with them). They said to him: “Did not the swords of Allah exact their due from the foes of Allah?” Abu Bakr (May Allah be pleased with him) said to them: “Do you speak like this to the chief of the Quraish and their master?” Then he went to the Prophet (PBUH) and related this to him. He (PBUH) said, “Abu Bakr, perhaps you have angered them. If so, you have angered your Rubb”. Abu Bakr (May Allah be pleased with him) went back to them and said: “Brothers, did I offend you?” They replied: “No. May Allah forgive you, brother”. [Muslim].
Commentary: This Hadith enjoins the Muslims to treat one another with affection and kindness and keep their hearts free from ill-feeling and malice. If someone inadvertently says to another anything that hurts the latter’s feelings, he must immediately apologize to him.

Hadith: 262.  Sahl bin Sa`d (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “I will be like this in Jannah with the person who takes care of an orphan”. Messenger of Allah (PBUH) raised his forefinger and middle finger by way of illustration. [Al-Bukhari].
Commentary: It will be indeed a great honour to be close to the Prophet (PBUH) in Jannah. This honour will be given to those who are kind to the orphans. The Prophet (PBUH) has regarded it the `best house’ in which an orphan is treated with kindness. He declared the worst home in which an orphan child is not treated with affection.

Hadith: 263. Stranger, will be in Jannah with me like these two”. The narrator, Malik bin Anas raised his forefinger and middle finger for illustration. [Muslim].
Commentary: The Islamic system of welfare and economic security is not restricted to relatives only. It includes every orphan and needy. If Muslims put this system into practice, there will be no need for insurance – a system which is based on usury. May Allah enable the Muslims to adopt the teachings of Islam so that they will be relieved of the curse of the system of usury.

Hadith: 264.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “A Miskin (needy) is not the one who can be turned away with a date-fruit or two, or a morsel or two. The true Miskin is one who, despite his poverty, abstains from begging”. [Al-Bukhari and Muslim].

In another narration Messenger of Allah (PBUH) said, ” A Miskin is not the one who goes round begging from people and who can be turned away with a morsel or two, or a date-fruit or two. A true Miskin is he who does not find enough to suffice him, does not disclose his poverty so that he might be given alms, and does not stand up to beg”. [Al-Bukhari and Muslim].
Commentary: This Hadith throws light on a very important problem relating to beggars who go door to door begging. They are, in fact, not poor because they accumulate a lot of wealth through small amounts which they collect every day. The real needy and poor are those who are not well-to-do, but their appearance and dress hide their poverty. Their self-respect does not permit them to make a request for help. The real purport of this Hadith is that it is the latter category of poor people, with a sense of self-respect, who should be given preference in financial help over the professional beggars because it is they who are really poor.

Hadith: 265.  Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “One who strives to help the widows and the poor is like the one who fights in the way of Allah.” The narrator said: I think that he (PBUH) added also: “I shall regard him as the one who stands up (for prayer) without rest and as the one who observes fasts continuously”. [Al-Bukhari and Muslim].
Commentary: Here the words `widow’ and `poor’ have been mentioned for example only while they cover the whole range of indigent, invalid and needy people. Efforts for their care, support and welfare has been regarded equivalent to Jihad. Islam has done full justice in supporting the helpless individuals and the entire poor class of the society by elevating the status of those who undertake this noble task to the level of Mujahidun. It makes it clear that worship is not restricted to prayers and fasting only but also covers every good deed. Thus, those who are always mindful of the weak and the poor and constantly strive for their welfare are engaged in perpetual worship.

Hadith: 266.  Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “The worst food is the food of the marriage banquet from which those are left out who would like to come; and to which those are invited who refuse to come. He who rejects an invitation disobeys Allah and His Messenger”. [Muslim].
In another narration Messenger of Allah (PBUH) said, “The worst food is the food of the marriage banquet to which the rich are invited and from which the poor are left out”. [Muslim].
Commentary: Our rich class has made Walimah (marriage banquet given by the bridegroom) a highly luxurious affair and a means of displaying wealth and richness. This excessive exaggeration of a simple feast has brought in its wake many religious, moral and social evils. In its present form, it is sheer extravagance and wastage which are satanic acts and those who do it are brothers of Satan. It is such a big loss and serious threat that if our rich class is left with any sense of religion, it should immediately abandon this extravagance which is escalating day by day. Its moral disadvantage is that one invites in this function only men of his own status and not the poor, whereas the fact is that it is the latter who deserve to be invited because of their need, and not the former. Good manners also warrant that the needy should be given priority over the affluent. Its social disadvantage is that display of wealth on such occasions creates a sense of deprivation in the poor segments of society while what Islam teaches is the uplift, material and moral help, consolation and encouragement and respectable treatment of the poor.

Instead of holding sumptuous feasts on Walimah, if the Muslims shift to one or two simple food items and invite the poor along with their friends and relatives, they not only save themselves from all the three evils mentioned above, but also prevent themselves from the accountability in the Hereafter; otherwise they will suffer loss in both the worlds.

This Hadith exhorts the Muslims to participate in the Walimah ceremony but it is the kind of feast which is simple and in accordance with the teachings of Islam.

Hadith: 267.  Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Whoever supports two girls till they attain maturity, he and I will come on the Day of Resurrection like this”. Messenger of Allah (PBUH) joined his fingers illustrating this. [Muslim].
Commentary: In the pre-Islamic era, Arabs were greatly dejected and showed resentment on the birth of a daughter, which in fact reflected the status of women in society, In order to give them their rightful place in the society, Islam taught its followers to recognize their legitimate rights. Among the injunctions which were issued in this behalf, the most important was that their proper upbringing, education and training were made a means to attain Jannah so that people did not only feel joy over the birth of sons but also felt pleasure on the birth of daughters. In this respect, Islam is the first religion which has not only ensured protection of their rights but also made full arrangements for their respect and prestige in society. For instance, they have been prohibited from having close contacts with men and for this purpose restriction of the veil has been imposed on them. Islam has emancipated them from the obligation of earning their own livelihood so that they are safe from the malicious eyes of evil-minded, and secure from the sexual lust of men, the way it is happening with women who are working side by side with men in the West. But it is a curse indeed that due to intellectual immaturity and evil trends, this freedom of women, which has disgraced and robbed them of the virtues of a chaste life, is liked by many people and they are trying that Muslim women should also imitate the style of western women. To the people of such crooked thinking, the Islamic teachings, which ensure the honour and chastity of women, appear to be the yoke of slavery and they want to release women from it.

Hadith: 268.  `Aishah (May Allah be pleased with her) reported: A woman came to me with her two daughters. She asked me (for charity) but she found nothing with me except one date-fruit, so I gave it to her. She accepted it and then divided it between her two daughters and herself ate nothing out of that. She then got up and went out. When Messenger of Allah (PBUH) came in, and I narrated to him the story, he said, “He who is involved (in the responsibility) of (bringing up) daughters, and he is benevolent towards them, they would become protection for him against Hell-fire”. [Al-Bukhari and Muslim].
Commentary: This Hadith also tells us about the great merit and reward of kind treatment with daughters.

Hadith: 269.  `Aishah (May Allah be pleased with her) reported: A poor woman came to me carrying her two daughters. I gave her three date-fruits. She gave a date to each of them and then she took up one date-fruit and brought that to her mouth to eat, but her daughters asked her that also. She then divided between them the date-fruit that she intended to eat. This (kind) treatment of her impressed me and I mentioned that to Messenger of Allah (PBUH) who said, ‘Verily, Allah has assured Jannah for her, because of (this act) of her,” or said, “He (SWT) has rescued her from Hell-Fire”. [Muslim].
Commentary: Besides great merit of the upbringing of daughters, this Hadith also tells us that if a wife has secured general permission from her husband about Sadaqah (alms and charity) she can offer Sadaqah, and its reward will be given to both of them. The former will be entitled to it for paying it, while the latter will be eligible to it for giving his consent to it.

Hadith: 270.  Abu Shuraih Khuwailid bin `Amr Al-Khuza`i (May Allah be pleased with him) reported: The Prophet (PBUH) said, “O Allah, I declare inviolable the rights of two weak ones: the orphans and women”. [An-Nasa’i].
Commentary: The poor are generally treated callously in human society. Women and orphans are regular victims of this cruelty. They are deprived of their share in property to which they are entitled under the Islamic law. In some cases their properties are usurped and they are maltreated at the hands of usurpers. The Prophet (PBUH) has threatened them with serious consequences to prevent the Muslims from committing such injustice. The attitude of Muslims and the teachings of Islam in this matter are two different things. How can Islam be blamed for the attitude of Muslims? It is time Muslims should understand that Islam is getting a bad name because of their bad conduct. As a result of this they are committing a double crime. On the one hand, they are guilty of usurping others of their legitimate rights and perpetrating cruelties, and on the other, disgracing their religion. In other words, rather than preaching Islam they are creating obstacles in the way of people joining the fold of Islam. May Allah grant us guidance to follow the right path. Amin!

Hadith: 271.  Mus`ab bin Sa`d bin Abu Waqqas (May Allah be pleased with them) reported: Sa`d considered himself better than his inferiors, so the Prophet (PBUH) said to him, “You are given help and provision because of your weak ones”. [Al-Bukhari].
Commentary: This Hadith exhorts the resourceful people not to look down upon the poor and resourceless people of the society and not to consider themselves superior to others. They should learn to respect the weak and co-operate with them because may be Almighty, Allah, is providing them because of the poor.

Hadith: 272.  Abud-Darda (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Seek among your weak ones, for you are given provision and help only because of the weak amongst you.” [Abu Dawud].
Commentary: This Hadith mentions the reason for the acceptance of the invocations of the weak and poor. Since their hearts are free from the worldly vices and are gifted with greater sincerity and fear of Allah, their prayers are more acceptable to Him. This point has been mentioned more explicitly in Nasa’i which says: “Almighty Allah helps the Ummah because of the prayers, worship and devotion of its weak people”. (Aun-ul-Ma`bud, Vol. No. 2, Chapter Al-Jihad). The words which occur in most of the manuscripts of Riyad-us-Saliheen are (Abghow fi ad-duafa’) and the translation quoted here follows these words. But in the manuscripts of Abu Dawud, the word (fi) does not figure in the text. In one manuscript, however, we find the words (Abghow fi ad-duafa’) which means “For me search Muslims who are weak so that I find reason to support you with their prayers”.

Riyadh Al Saliheen > Book : Book of Misselenas
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)

Hadith: 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 (PBUH) 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 (PBUH) 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 (PBUH) 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].
Commentary:

1. This Hadith mentions the spirit of obedience to Allah and His Prophet (PBUH) and effort which the Companions of the Prophet (PBUH) made for attaining a higher status in virtue.
2. To spend the best of one’s property in the way of Allah is a sign of perfection of Faith.
3. In the matter of Sadaqat (alms giving and charity), preference must be given to one’s closest relations, provided they are poor and stand in need of help, otherwise, these should be spent on other deserving people.

Riyadh Al Saliheen > Book : Book of Misselenas
Chapter 60: Excellence of Generosity and Spending in a Good cause with Reliance on Allah

Allah, the Exalted, says:
“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)

Hadith: 544.  Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) 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].
Commentary: Envy in the Hadith means “Ghibtah” the equivalent of which does not exist in English language. What it means is that you wish to enjoy things which others have, such as wealth and knowledge, without wishing that they should be deprived of them to your exclusive benefit. Envy is a corrosive disease of moral nature which snatches away man’s peace of mind. It means resentment at the condition of a man enjoying some Divine favour, and to wish it to be finished. It is forbidden because it wipes out one’s good deeds. But there is no harm in being enviable of somebody. It has some positive connotation in the sense that you admire Allah’s Blessing over a person and wish to be favoured with it too. This Hadith interprets envy as a “Ghibtah” but not in the absolute sense because it is condemnable.
This Hadith, however, points out in unambiguous terms the excellence of a rich man who not only spends the Gifts of Allah (SWT) on his own person but also allocates a portion of it to the poor and the needy as well as to the propagation of religion. It further throws light on the excellence of a man who is well-grounded in theological doctrine and suggests solutions to people’s problems in the light of the Qur’an and the Hadith and also imparts the religious knowledge to others. Everybody should aspire, apart from affluence, for an excessive fervour of spending in the way of Allah. Moreover, the quest of Islamic disciplines and their underlying rationale should remain at the centre of his heart, so that he may inherit the legacy of the Prophets, doing full justice to it as well. None can do it but with the Blessing of Allah.

Hadith: 545.  Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) 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 (PBUH) said, “His wealth is that which he has sent forward, but that which he retains belongs to his heir.” [Al-Bukhari].
Commentary: This Hadith spotlights in a wise fashion the significance and perception of spending in the way of Allah. The real wealth of man is that which he spends in His way and the channels He approves. Only this wealth will stand him in good stead on the Day of Resurrection. Otherwise, what apart from it, will be personally used up by him in the worldly life, and what he leaves behind will fall to the lot of his heirs. It implies that if Allah has bestowed worldly riches upon a man, he should spend them to the maximum in the way to Allah.

Hadith: 546.  `Adi bin Hatim (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Protect yourself from Hell-fire even by giving a piece of date as charity.” [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned previously. It tells us that, according to one’s resource capacity, one can win the pleasure of Allah even by spending a small quantity of wealth in His way.

Hadith: 547.  Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) never said `no’ to anyone who asked him for anything. [Al-Bukhari and Muslim].
Commentary: This Hadith illustrates the refined morals, sublimity of soul and the generosity of the Prophet (PBUH). Had somebody asked him of something, provided it was in his possession, he would never say `no’ to him. He would also on occasions resort to borrowing to meet the want of a needy person. If the borrowing were not possible, he would promise to fulfill his need.

Hadith: 548.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) 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 ].
Commentary: The spending for which there is good news of Divine blessing may be said as expenses on household and guests, etc., as well as voluntary and obligatory charity. And the miserliness which incurs imprecation is restraining from paying Zakat, giving alms and not spending on what is commendable. Destruction may imply the destruction of wealth or that of the miser himself. Only Allah knows better!

Hadith: 549.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah, the Exalted, says, `Spend, O son of Adam, you will also be spent upon.” [Al-Bukhari and Muslim].
Commentary: According to the Hadith, one who spends in the way of Allah, will be duly paid. It means that Allah will enhance the provision of such a man and grant him the best recompense.

Hadith: 550.  `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: A man asked Messenger of Allah (PBUH), “Which act in Islam is the best?” He (PBUH) 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].
Commentary: The provision of food to somebody may signify almsgiving or offering or an act of hospitality. It may also be interpreted as meeting the want of a needy person: If he is hungry, he should be fed; if he lacks clothes, the same should be given to him; if he is sick, medicine should be provided to him; and if he is under debt, he should be helped to pay off his debt, and so on. As for greeting (saying `As¬Salamu `alaikum’), it is meant to be popularized because it brings hearts closer to each other and is an antidote to hatred and hostility.

Hadith: 551.  `Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: the Messenger of Allah (PBUH) 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].
Commentary: The Hadith speaks of the returnable gift of a mammal like a goat or she-camel which should be gifted to somebody for the provision of milk or wool. It is also a benevolent act and good trait of character. The forty qualities of character, as mentioned in this Hadith, have been enumerated by some `Ulama’ in their own respective ways. But Al-Hafiz Ibn Hajar Al-Asqalani says that the Prophet (PBUH) did not name these qualities, and that perhaps the reason behind this is that no one should disparage or underestimate a good act, no matter how small it may be, because this could lead to doing without this good act altogether.

Hadith: 552.  Abu Umamah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) 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].
Commentary: A similar Hadith reported by At-Tirmidhi has already been mentioned. Read the Commentary on (Hadith No. 510).

Hadith: 553.  Anas (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) was asked a thing by one who is about to accept Islam but he would give it. A man came to the Prophet (PBUH) 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].
Commentary: In this Hadith, there is a provision of giving economic aid to converts to win over their hearts so that their loyalty to Islam is firmly established. The result of this sensible policy was that if somebody had embraced Islam for the sake of gaining material gains, this sentiment, in due course of time, would be stripped off from his heart, and finally he would turn into a sincere Muslim. In view of its rationale, Allah has termed the policy of reconciling hearts, to Islam as a Zakat expenditure. In other words, an allocated sum of the Zakat fund can be expended on this head as well. Some scholars argue that it is now no more permissible to spend on this head. But to be accurate, expending out of the Zakat fund on this head is valid for all times. If a measure is adequately taken on an institutional basis to make the hearts of converts incline to Islam, we can witness its benefits even today.

Hadith: 554.  `Umar (May Allah be pleased with him) reported: Messenger of Allah (PBUH) 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 (PBUH) 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].
Commentary: Here also, we hear about the same converts who were still ignorant of Islam and the status of Prophethood. Owing to this ignorance and weak faith, they could adopt such attitude as would have been inappropriate or would have caused lack of courtesy towards the Prophet (PBUH). This brought him to giving preference to them with regard to the distribution of offerings so as to guard them against the sway of the weakness referred to. This reflects the Prophet’s generosity and his accommodating sense as well as the care which he took to win over the hearts as mentioned earlier. The purpose behind it was to help increase Faith in their hearts and make them rise above mundane interests as sincere Muslims.

Hadith: 555.  Jubair bin Mut`im (May Allah be pleased with him) reported: While I was walking with the Prophet (PBUH) 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 (PBUH) 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].
Commentary: This Hadith also throws light on the issue of distribution of charities for winning over hearts; besides, it depicts the sublime morals of the Prophet (PBUH) as to how he tolerated the harshness and discourtesy of bedouins with patience and humbleness. It also reveals that negative attributes like stinginess, falsehood and cowardice should not be attributed to Imam (religious leader).

Hadith: 556.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) 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].
Commentary: Besides, the loss of wealth of the almsgiver will certainly be rewarded on the Day of Resurrection. Second, man thinks that a conciliatory or forgiving attitude will weaken his position in the eyes of others. He erroneously takes it as his disparagement and insult. However, this Hadith reveals the reality that by this way, Allah (SWT) raises his image and he is not belittled at all, because a forgiving gesture will enhance his esteem in the hearts of people, and in the Hereafter, Divine reward for it will definitely lead to his elevation. Third, if somebody displays affability and humbleness in his behaviour, Allah (SWT) will project his prestige and dignity into the hearts of others or bless him in the Hereafter.

Hadith: 557. Abu Kabshah `Amr bin Sa`d (May Allah be pleased with him) reported: Messenger of Allah (PBUH) 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 (PBUH) 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].
Commentary: This Hadith highlights the following points:
1. Those who forgive people and pardon them will be granted honour and elevation both in this life and in the Hereafter.
2. Those who have sufficient means to live on and still beg of people out of greed, will be afflicted with poverty.
3. The Hadith also urges us to acquire religious knowledge, and also the practice of this knowledge along with the intention to please Allah Alone.
4. The Hadith also criticizes ignorance of religious teachings and ignorant people, for ignorance can easily lead one to commit forbidden acts.

Hadith: 558.  `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) had slaughtered a sheep and distributed major portions of its meat. Then he (PBUH) asked, “Is there anything left?” She replied, “Nothing, except the shoulder.” Thereupon he said, “All of it is left except its shoulder.” [At-Tirmidhi].
Commentary: This Hadith reveals a truth to man that he should not eat up anything and everything all alone, rather in this regard he is supposed to take the maximum care for the distribution of alms and charity so that it may stand him in good stead in the Hereafter. What one has given in charity will by no means be wasted, for he will doubtlessly find its reward with Allah on the Day of Resurrection.

Hadith: 559.  Asma’ bint Abu Bakr (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said to me, “Do not hoard; otherwise, Allah will withhold from you.” [Al-Bukhari and Muslim].
Commentary: Herein is enshrined a Divine principle; His Retribution is determined by the kind of things done by man. A proverb may be quoted to this effect, “As you sow, so shall you reap”. If we spend a lot in the way of Allah, He will also recompense us a lot. And if we stint spending in His way, He will dispense sustenance to us with restrain, too. If we accumulate wealth in a miserly fashion and avoid spending it in the way of Allah, He will also restrain the flow of His bounty to us. To sum up, the Hadith inspires us to generously spend money in the way of Allah and also sternly warns us of the consequences of stinginess and parsimony.

Hadith: 560.  Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) 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].
Commentary: The Hadith metaphorically highlights the significance of giving in charity, saying it covers up a man’s sins in such way as a full coat of mail, reaching his feet, conceals his whole body. Aside from it, there is a good news for the almsgiver that his wealth will receive Divine blessing and he will be safe from trials and tribulations. Whereas a miser faces a warning that his sins and defects will be made known to people and not concealed from them, and he will remain the target of miseries. We are further told that when a generous man intends to give charity, his chest expands for it and he happily gives vent to his generosity. On the other hand, when a niggardly man intends to spend money in charity, his chest contracts and he withholds his giving hand. To conclude, this Hadith brings good news to generous people, and a warning to misers.

Hadith: 561. 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].
Commentary: Here is an Attribute of Allah, His Hand, has been mentioned. We are supposed to believe in it without interpretation or comparison; that is to say that Allah has Hands as befit His Glory. We cannot compare his essential attributes to anything, nor can we describe them.
It is evident from this Hadith that Allah increases the reward of charity which is given from lawfully-earned money until it becomes like a mountain in greatness.

Hadith: 562. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) 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].
Commentary: This Hadith, besides the virtue of alms and charity, touches upon the theme of clairvoyance and miracles. It is something supernormal that a man should hear a voice from the cloud. Yet such supernatural phenomenon signify only the Omnipotence of Allah. Nobody is presumed to claim that he can demonstrate at will something unusual by virtue of his clairvoyant and miraculous power. There are indeed some people who lay such a claim and thereby swindle away the money of gullible souls and lead them astray.

Riyadh Al Saliheen > Book : Book of Misselenas
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)

Hadith: 563.  Jabir bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) 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].
Commentary: This Hadith has been mentioned before. Refer to Hadith No. 205.

 Riyadh Al Saliheen > Book : Book of Misselenas
Chapter 62 : Selflessness and Sympathy

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)

Hadith: 564.  Abu Hurairah (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and said; “I am hard pressed by hunger.” He (PBUH) 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 (PBUH) 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 (PBUH).”
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 (PBUH) in the morning, he said to him, “Allah admired what you did with your guest last night.” [Al-Bukhari and Muslim].
Commentary: This Hadith describes a unique example of hospitality and kindness liked by Allah. It imparts to man the sense of self-sacrifice and a feeling of fellowship.

Hadith: 565.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The food for two suffices for three; and the food for three suffices for four persons.” [Al-Bukhari and Muslim].
In Muslim, Jabir (May Allah be pleased with him) reported: The Prophet (PBUH) said, “The food for one person suffices for two; the food for two suffices for four, and the food for four suffices for eight persons.”
Commentary: We are told that if on some occasion a host feels that the prepared food is too little to feed his guests, all of them should willingly share it with each other. This will be both blessing and rewarding from Allah.

Hadith: 566.  Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Once we were on a journey with Messenger of Allah (PBUH) when a rider came and began looking right and left. Messenger of Allah (PBUH) said, “Whoever has an extra mount should offer it to him who is without it, and whoever has surplus food should give it to him who has nothing;” and he continued mentioning other properties until we thought that none of us had any right to surplus of his own property. [Muslim].
Commentary: The mention of this Hadith in this Chapter reveals that in their social life, particularly in a period of crisis, the Muslims should adopt a co-operative, consolatory and sympathetic attitude towards one another, being willing to give over their superfluous things to the needy Muslims. This commandment, however, is not of essential and binding nature. If it were so, no Muslim could be in a position to amass wealth. This is simply desirable and based on free will. If the common Muslims were possessed of generosity, this moral instruction would have been practised by all and sundry with Muslim society being exemplary in terms of brotherhood and solidarity. Yet, the lack of sublime morals has denuded this precept of its entire import and significance. Small wonder, in Muslim communities there is a general deplorable trend of showing indifference to fellow-Muslims, instead of establishing a worth-emulating example of co-operation and fellow-feeling.

Hadith: 567.  Sahl bin Sa`d (May Allah be pleased with him) reported: A woman brought a woven piece of cloth to Messenger of Allah (PBUH) and said to him: “I have woven this sheet with my own hands for you to wear.” He accepted it as he was in need of it. He later came out wearing it as a lower garment. Someone said: “How nice it is! Kindly give it to me.” Messenger of Allah (PBUH) said, “Very well.” He remained in our company for some time, then he went back, folded it and sent it to the man. The people said (to that man): “You did not do well. Messenger of Allah (PBUH) wore it and he was in need of it, and you asked him for it when you are well aware that he (PBUH) never refuses a request.” He said: “I swear by Allah that I did not ask it for wearing. I asked him for it so that it might be my shroud after my death.” Sahl (the narrator of this Hadith) said: And in fact it was used as his shroud.
Commentary: First, the Hadith is suggestive of accepting a present because the exchange of presents increases mutual love. Messenger of Allah (PBUH) said, “Offer presents to each other as these generate mutual love.” Second, the Prophet (PBUH) would never turn down anyone asking for something. Third, it is permissible to get a thing prepared to meet a future need. Fourth, we are allowed to receive a benediction from the pious ones as the Companions did in case of those things which had touched the blessed body of Messenger of Allah (PBUH). Yet, today the benedictory sanction is being misapplied by people. For example, the washing of graves is erroneously taken to be a sacred act. Whereas, going by the Islamic Law, there is no room for the concretion of a grave, still less of washing it. Rather this act is unclean and sacrilegious. Similarly, we see some half-mad and insane people bereft of the sense of purity and cleanliness. Yet, the masses consider them to be ecstatics and even try to seek benediction from them. As a matter of fact, such lunatics are totally unconscious of the obligations of Islam, rather everything else. But the sanity of a man becomes questionable if he considers them saints. Also there are places where some relics, attributed to the Prophet (PBUH), are at display but without historical authenticity. We are supposed to shun them.

Hadith: 568.  Abu Musa (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “When the Ash`ariyun run short of food in the Jihad or when they are at home in Al-Madinah, they collect all the provisions they have in a sheet and then divide it equally among themselves. They are of me and I am of them.” [Al-Bukhari and Muslim].
Commentary: “They are of me and I am of them”. These Prophetic words of the Prophet (PBUH) imply nearness to and psychic identity (with some souls) in matter of moral sense, character and good actions. Apart from the superiority of Ash`ari clan, the Hadith suggests the significance of brotherhood and the sense of togetherness. Particularly there is an emphasis on this point that if in times of crisis and tribulation, people extend co-operation to one another, the have-nots will escape hardship and embarrassment. Herein lies the essence of all the Ahadith of this Chapter. The Ash`ariyun are the people of Abu Musa Al-Ash`ari, the Companion (May Allah be pleased with him).

FROM ADAB AL MUFRAD

Adab Al Mufrad >
Book 7: Generosity and Orphans

Adab Al Mufrad > Book 7 : Generosity and Orphans
Chapter 71. Generosity

129. Abu Hurayra said, “The Messenger of Allah, may Allah bless him and grant him peace, was asked, ‘Which people are the most generous?” He replied, ‘The most generous of them in the sight of Allah are those with the most taqwa.’ They said, ‘That is not what we are asking about.’ He said, ‘The most generous of people was Yusuf, the Prophet of Allah, son of the Prophet of Allah, who was the son of the Intimate Friend of Allah (Ibrahim).’ They said, ‘That is not what we are asking about.’ He said, ‘Are you asking about those of Arab origin?’ ‘Yes,’ they replied. He said, ‘The best of you in the Jahiliyya is the best of you in Islam when you have understanding from Allah).”
Grade:Saheeh (Authentic)
Commentary: While the first response of the Prophetﷺ is from the angle of being noble by acting upon good deeds, his second response refers to nobility in terms of lines of descent. The word, Ma’adin (lit. treasures) actually refers to Arab ancestry to which the Arabs proudly ascribe themselves. So, those who displayed noble charaters during the Time of Ignorance to preserve ancestral pride and then accepted Islam and still adhered to nobility as a religious practice in addition to having true understanding of the religion are the best of the people. The hadeeth shows that a questioner could still make his intent clear in a good manner when the response given to his question does not resolve the problem area.

Adab Al Mufrad > Book 7 : Generosity and Orphans
Chapter 72. Kindness to both the pious and the deviant

130. Mundhir at-Tawri reported what Muhammad ibn ‘Ali (ibn al-Hanafiyya) said about, “Is the repayment of kindness anything except kindness?” He said, “It is not denied to either the pious or the deviant.”
Grade: Hasan (Sound)

Adab Al Mufrad > Book 7 : Generosity and Orphans
Chapter 73. The excellence of someone who provides for an orphan

131. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “The person who strives on behalf of the widows and poor is like those who strive in the way of Allah and like those who fast in the day and pray at night.”
Grade:Saheeh (Authentic)
Commentary: The hadeeth encourages taking care of orphans, widows and the poor; it likens it to fighting in the way of Allah, fasting during the day and observing the late-night prayers. However, what is likened to another is basically lesser in rank to that to which it was likened.

Adab Al Mufrad > Book 7 : Generosity and Orphans
Chapter 74. The excellence of someone who provides for his orphan

132. ‘A’isha said, “A woman came to me who had two of her daughters with her. She asked me for something, but I could not find anything except for a single date which I gave her. She divided it between her daughters and then got up and left. The Prophet, may Allah bless him and grant him peace, came in and I told him what had happened. He said, ‘Whoever looks after these girls in any way and is good to them will have them as a veil from the Fire.’”
Grade:Saheeh (Authentic)
Commentary: This shows the kindness of the mother for her child, and that being merciful to others, especially the children and near relatives earns one Allah’s mercy. It also encourages towards giving in charity, and evinces the permissibility of mentioning a good deed one performed if doing so will not lead to pride

Adab Al Mufrad > Book 7 : Generosity and Orphans
Chapter 75. The excellence of someone who provides for an orphan in the company of his parents

133. Umm Sa’id bint Murra al-Fihri related from her father that the Prophet, may Allah bless him and grant him peace, said, “I and the guardian of an orphan will be in the Garden like these two.” (His two fingers)
Grade:Saheeh (Authentic)
Commentary: The hadeeth shows that maintaining the orphan is one of the means to gaining entrance into the Garden. Imam Ibn Battaal (الله رحمه (said: “The one who hears this should act upon it to be in the company of the Prophetﷺ in the Garden, and there is no rank greater than that in the hereafter.”

134. Al-Hasan reported that an orphan used to eat with Ibn ‘Umar. One day he called for food andlooked for this orphan but could not find him. He arrived after Ibn ‘Umar had finished. Ibn ‘Umar called for more food to be brought to him but they did not have any. So he was brought sawiq and honey. He said, “Here, have this! By Allah, you have not been cheated!” Al-Hasan said, “By Allah, Ibn ‘Umar was not cheated!”
Grade: Da’eef (Weak)
Commentary :Sawīq is a kind of mash made of barley

135. Sahl ibn Sa’d reported that the Prophet, may Allah bless him and grant him peace, said, “I and the guardian of the orphan will be in the Garden like that,” indicating his forefinger and middle finger.
Grade:Saheeh (Authentic)
Commentary: The hadeeth encourages taking care of orphans, widows and the poor; it likens it to fighting in the way of Allah, fasting during the day and observing the late-night prayers. However, what is likened to another is basically lesser in rank to that to which it was likened.

136. Abu Bakr ibn Hafs reported that ‘Abdullah would not eat unless an orphan was at his table.
Grade: Saheeh (Authentic)
Commentary: This shows the humility of this companion , his kindness towards orphans and his eargerness to earn the beautiful rewards of taking care of the orphan.

Adab Al Mufrad > Book 7 : Generosity and Orphans
Chapter 76. The best house is a house in which orphans are well treated

137. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The best house among the Muslims is the house in which orphans are well treated. The worst house among the Muslims is the house in which orphans are ill treated. I and the guardian of the orphan will be in the Garden like that,” indicating his two fingers.
Grade: Da’eef (Weak)

Adab Al Mufrad > Book 7 : Generosity and Orphans
Chapter 77. Be like a merciful father to orphans

138. Dawud said, “Be like a merciful father towards the orphan. Know that you will reap as you sow. How ugly poverty is after wealth! More than that: how ugly is misguidance after guidance! When you make a promise to your friend, fulfil your promise. If you do not, it will bring about enmity between you and him. Seek refuge in Allah from a companion who, when you mention something to him, does not help you and who does not remind you when you forget.”
Grade:Saheeh (Authentic)
Commentary: The hadeeth encourages us to kindly treat orphans and reminds us that taking care of orphans earns us tremendous rewards. It could also be inferred from the narration that some orphans may choose to renegade from Islam if they lose their wealth; so they are warned that: As ugly as poverty is after wealth, misguidance after guidance is worse than that. And the refuge is with Allah. Breaking promises is from the aspects of hypocricy and the hearts detest that. One should ask Allah for and actually seek out good companions, and seek Allah’s refuge from companions who will not give him remembrance when he errs.

139. Al-Hasan said, “I remember a time among the Muslims when their men would shout (to remind their families), ‘O family! O family! (Look after) your orphan! Your orphan! O family! O family! (Look after) your orphan! Your poor person! Your poor person! O family! O family! (Look after) your neighbour! Your neighbour!’ Time has been swift in taking the best of you while every day you become baser.” Hamza ibn Nujayh said that he heard al-Hasan say, “If you wish, you can see a deviant going 30,000 times deeper into the Fire. What is wrong with him? May Allah fight him! He has sold his portion from Allah for a price of a goat. If you like, you can see him constricted and desirous of the path of Shaytan. There is no one to warn him – neither himself nor anyone else.”
Grade:Da’eef (Weak)

140. Asma’ bint ‘Ubayd said, “I said to Ibn Sirin, ‘I have an orphan in my care.’ He said, ‘Treat him as you would treat your own child. Beat him as you would beat your own child.’”
Grade:Saheeh (Authentic)
Commentary:That is, since you do not beat your child except that you anticipate that it benefits him in his religion and worldly affairs; then you should beat the orphan under your care for the same reasons. This indicates that to beat a child when and as apprioprate is from the parents’ showing mercy to their children

Adab Al Mufrad > Book 7 : Generosity and Orphans
Chapter 78. The excellence of a woman who perseveres with her child and does not re- marry

141. ‘Awf ibn Malik reported that the Prophet, may Allah bless him and grant him peace, said, “I and a woman who is widowed and is patient with her child will be like these two fingers in the Garden.”
Grade: Da’eef (Weak)

Adab Al Mufrad > Book 7 : Generosity and Orphans
Chapter 79. Disciplining an orphan

142. Shumaysa al-‘Atakiyya said, “The disciplining of orphans was mentioned in the presence of’A’isha and she said, ‘I would beat an orphan until he submits.’”
Grade:Saheeh (Authentic)
Commentary: The orphans in the care of ‘Ā‘isha (عنها الله ريض (were the children of her brother. She loved them as a mother would do, but she would also beat them to discipline them. That is, since you do not beat your child except that you anticipate that it benefits him in his religion and worldly affairs; then you should beat the orphan under your care for the same reasons. This indicates that to beat a child when and as apprioprate is from the parents’ showing mercy to their children