AS-SADAQAH - CHARITY

Sadaqah can be defined as a donation made with the intention of seeking the pleasure and contentment of Allah Ta'ala. The word sadaqah itself is derived from the word sidq, which means truth, sincerity, or the willingness to fulfil a commitment. Therefore, a person will only be considered saadiq when the declaration or commitment he has made is fulfilled.

It is this very concept—to fulfil a commitment—that is expressed by the word sadaqu, a derivative of sidq, which appears in the following verse:

"And among the believers there are men who are true to the pledge they vow to Allah..." (33:23)

In essence, sadaqah represents the sincerity of the donor towards Allah Ta'ala. It is in this same sense that the Prophet (Sallallaahu 'Alaihi Wasallam) described every good deed as sadaqah, because, undoubtedly, for any good deed to be accepted, it must reflect the servant’s sincerity towards the Creator.

In the general sense, sadaqah should be practised by every Muslim, whether rich or poor, according to his capacity. The Prophet of Islam (Sallallaahu 'Alaihi Wasallam), as reported by Hadhrat Abu Musa Al-Ash'ari (Radiyallahu anhu), said:

"Every Muslim must give sadaqah (charity)."

The Sahabah (Radiyallahu anhum) asked:

"If he has nothing to give, what should he do?"

He replied: "He should work with his hands so that he may support himself and then give sadaqah."

They asked: "If he cannot do that?"

He replied: "Then he should help those who are oppressed and in need."

They said: "If he cannot do that?"

He said: "Then let him enjoin good."

"And if he cannot?" asked the Sahabah (Radiyallahu anhum) once more.

He concluded: "Then he should abstain from evil, and that will be regarded as sadaqah on his part." (Bukhari, Muslim)

Similarly, in another Hadith recorded by Bukhari and Muslim, the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"When you help a man in difficulty with his mount—by helping him to ride it or by lifting his luggage onto it—you are giving sadaqah. A kind word is sadaqah. Every step you take towards prayer earns you sadaqah. And removing any harmful object from the road is also a form of sadaqah."

The term sadaqah is so comprehensive that, according to a Hadith in Muslim, even the satisfaction of one's carnal desire with one’s spouse is considered a form of sadaqah.

Although in the general sense the term sadaqah applies to all good deeds, in Islamic terminology it also has a specific meaning: spending in the way of Allah Ta'ala. Therefore, the rewards and benefits mentioned in the Qur’an and ahaadith in relation to sadaqah primarily refer to this specific usage.

MAN AND HIS WEALTH

Man, his possessions, and his environment all belong to Allah Ta'ala, who is the Malik-e-Haqiqi — the True Owner. A proxy cannot act according to his own will; he must act according to the instructions of the real owner and within the limits of the authority granted to him. Similarly, man may not dispose of his wealth as he pleases. He must act according to the will of Allah, just as an agent must act according to the will of the one who appointed him.

In verse 7 of Surah 57, Allah Ta'ala says:

"Believe in Allah and His Messenger (Sallallaahu 'Alaihi Wasallam). Give in charity that which He has appointed you as Khalifah..."

In this verse, Allah Ta'ala informs Insaan (man) that he is merely a khalifah (trustee or dispenser). The wealth currently in his possession once belonged to others and will eventually pass to others. No one takes their wealth with them after death. It is, therefore, sheer folly to hoard it.

In the third verse of Surah 2, Allah Ta'ala says:

"Those (with Taqwa are they) who spend from what We have provided for them."

The expression "from what We have provided for them"makes it abundantly clear that man does not do any favour to himself when he spends in the way of Allah. In reality, all wealth belongs to Allah, Rabb-ul-‘Aalameen. Hence, it is not befitting for a true Muslim to be miserly when it comes to spending from wealth that does not truly belong to him. Stinginess, in fact, reflects a denial of the reality that Allah Ta'ala is the Malik-e-Haqiqi.

In a Hadith recorded by Nasai, the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"Miserliness and Imaan can never coexist in the heart of a servant."

THE INDISPENSABILITY OF IKHLAAS (SINCERITY) FOR THE ACCEPTANCE OF ‘IBAADAAT

It is Allah Ta'ala alone who deserves our worship and devotion. Therefore, any good deed that is sanctioned by the Shari’ah and carried out with the sole intention of pleasing Allah Ta'ala is classified as an ‘ibaadah (act of worship). For example, if someone prevents another from performing prayer at prohibited times—such as at sunrise or sunset—that is considered a good deed and, hence, an ‘ibaadah, as it prevents an act disapproved by the Shari’ah, the law established by the Supreme Creator.

On the other hand, if one performs salaah (prayer) out of ostentation, it is not regarded as ‘ibaadah, because it was not done for the sake of Allah Ta'ala. This illustrates that, in some cases, forbidding a person from praying is considered ‘ibaadah, while in others, the act of praying itself is not, despite its intrinsic importance. The distinction lies entirely in the intention (niyyah). The Prophet (Sallallaahu 'Alaihi Wasallam) accurately stated:

"Actions are judged only by their intentions."

An action that appears worldly in nature may become ‘ibaadah merely by virtue of a sincere intention. Conversely, an action that outwardly appears to be an act of worship may be rejected in the absence of sincerity.

It is thus clear that intention (niyyah) and sincerity (ikhlaas) are indispensable for any good deed to be recognised and accepted by Allah, Rabb-ul-‘Aalameen.

THE CONDITIONS FOR THE ACCEPTANCE OF SADAQAH

Although ikhlaas and niyyah are essential, they alone are not sufficient for the acceptance of an act of worship. Other conditions must also be met, such as conformity to the Shari’ah. For example, a fast kept with sincerity and firm intention on the day of ‘Eid or Baqr-e-Eid will not be valid or accepted, as it contravenes the laws of Islam.

In this regard, Hadhrat Abdullah bin Mas‘ood (Radiyallaahu anhu) said:

"There are many people who act with good intentions, but they derive no benefit from their actions."

In other words, this act—although good in itself—yields no benefit because it was not performed in accordance with the Shari’ah.

Similarly, for sadaqah to be accepted, there are additional conditions prescribed by the Shari’ah that must be carefully observed, along with ikhlaas (sincerity) and niyyah (intention), such as:

1. Spending from What is Halaal

Allah Ta'ala says:

"O you who have Imaan! Spend of the pure things that you have earned..." (2:267)

According to a Hadith of Bukhari and Muslim, Rasulullah (Sallallaahu 'Alaihi Wasallam) said:

"...Allah only accepts what is pure..."

And in another Hadith recorded by Tirmizi, the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"Verily, Allah Ta'ala is pure and only accepts what is lawful and pure."

In light of these texts, we understand the importance of giving sadaqah from wealth acquired in a lawful (halaal) manner, because Allah Ta'ala does not accept that which is unlawful (haraam) or originates from a haraam source.

Here, we must draw the attention of our brothers and sisters to the fact that it is impermissible to use money obtained through gambling (such as pool, lottery, betting on races, voluntary subscriptions, etc.) for sadaqah, or even for personal or family use. Such sadaqah is invalid and rejected, as it stems from impure and satanic sources.

Allah Ta'ala says:

"O you who have Imaan! Indeed liquor, gambling, idols and arrows are filthy and evil acts of Shaytaan, so abstain from them so that you may be successful." (5:90)

2. Spending in the Right Way

The one who gives sadaqah personally must ensure that it is spent in the right place—on someone truly in need, who will make proper use of it. If we choose to channel our sadaqah through an organisation, we must be certain that the funds will be used in accordance with the principles of the Shari’ah.

Let us understand that it is strictly forbidden to assist in haraam activities by giving sadaqah towards them, such as the construction of casinos, bars, etc. In short, we must not dispose of our sadaqah however we please, like a planter who aimlessly scatters his seeds without direction or purpose.

WHAT TO AVOID FOR THE ACCEPTANCE OF SADAQAH

1. Reproach

"O you who have Imaan! Do not make your charity worthless by reminders of your generosity or by hurt..." (2:264)

This verse teaches us that reproaching the recipient of one's sadaqah nullifies the act of charity. Furthermore, the donor becomes a loser in two ways:

a. He loses what he has given in sadaqah.

b. He receives no reward for this good deed. On the contrary, he may be punished for his reproach.

It should be noted that even if the reproach is made later—after the sadaqah has already been given—it still nullifies the reward. Let us consider an example:

Zaid used to help Umar, but at a certain point, Umar behaved badly towards Zaid. In response, Zaid said:

"I always help you, and yet you show no gratitude!"

Such a statement is a reproach, and it causes the previous sadaqah to be nullified.

Indeed, it is extremely difficult to act kindly towards someone who has treated one badly. This difficulty weighs heavily upon the nafs (lower self), and resisting it is truly challenging. For this reason, the one who succeeds in mastering his nafs reaches a lofty spiritual level and acquires noble and elevated character.

"Undoubtedly, the one who purified it has succeeded and the one who soiled it has certainly failed." (91:9-10)

In a Hadith, the Prophet (Sallallaahu 'Alaihi Wasallam) of Islam said:

"Maintain ties with the one who has severed them, forgive the one who has wronged you, and treat well the one who has treated you badly."

In another Hadith, the Prophet (Sallallaahu 'Alaihi Wasallam) informed us that seven people will be granted shade under the Throne of Allah Ta'ala on the Day when there will be no other shade. Among them is:

"...the one who gives sadaqah so secretly that his left hand does not know what his right hand has given."

This implies that the giver has given without ever reproaching the recipient. The act is so sincere that it was done purely for the sake of Allah, without anyone knowing—and even the giver himself has forgotten.

In a lengthy Hadith recorded by Tirmizi, a conversation is reported between the angels and the Creator of the Universe. At the end of it, Allah Ta'ala makes known that the thing stronger and more solid than mountains, iron, fire, water, and even wind is the sincerity of the one who, when his right hand gives sadaqah or performs a good deed, his left hand remains unaware of it.

Thus, it is evident that a sadaqah given for show and to gain praise is invalid and brings no reward:

".. of a smooth rock on which there is some sand. Struck by a rainstorm, it is left bare..." (2:264)

Just as nothing will grow on such land, similarly, on the Day of Resurrection, one will not possess anything of what he has done in this world, because he did not act with the intention of seeking the pleasure of Allah Ta'ala, but rather to seek the pleasure of people in order to earn their praise.

2. Pride

One should never, through one's behaviour, underestimate the person to whom one gives sadaqah, nor should one think that this person is inferior to oneself, or act superior because of the charity given. Such an attitude will cause the sadaqah to be rejected, as it will hold no value in the eyes of Allah. Humility must be adopted, and one should feel a greater need for rewards (sawaabaat) than the poor person feels for sadaqah. As the famous Muhaddith Imam Shaabi (Rahimahullah) said, or as Imam Ghazali (Rahimahullah) so eloquently wrote in his Ihya-ul-'Ulum, one should rather feel the benefit and favour of the poor person upon oneself. The poor person has allowed us to fulfil an obligation decreed by Allah Ta'ala, purifying our wealth by accepting our Zakaat or sadaqah, the non-payment of which would have led us to the fire of Hell.

If one has nothing to give, there is no need to worry. In such a situation, it is better to pray (make du'a) to Allah Ta'ala for the one who asks, or to say kind words to him, because such actions, in the sight of Allah, "is better than charity followed by hurt." (2:263)

WELL-ORDERED CHARITY BEGINS AT HOME

When giving sadaqah, one must ensure that the rights of those under one's responsibility are not compromised. For example, one should not help others while one's wife, children, and relatives are in need. This is why the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"When you give, start with those who are closest in your family..."

To act otherwise would be contrary to the teachings of the Prophet (Sallallaahu 'Alaihi Wasallam).

There are those who disinherit their children and, at the last moment, give all their property in sadaqah or as a gift (waqf). Know that this practice is impermissible, especially if there are heirs, as they have a rightful claim to this property. In such cases, according to the Shari'ah, the will for the distribution of wealth after death should not exceed one-third of the deceased's wealth.

Hadhrat Sa'ad bin Abu Waqqaas (Radiyallahu anhu) was ill in Makkah, and the Prophet (Sallallaahu 'Alaihi Wasallam) came to visit him. Hadhrat Sa'ad (Radiyallahu anhu) asked the Prophet (Sallallaahu 'Alaihi Wasallam):

"O Prophet of Allah (Sallallaahu 'Alaihi Wasallam), may I dispose of all my wealth by will (i.e., as charity)?"

"No", replied the Prophet.

"Can I dispose of half?", asked Sa'ad (Radiyallahu anhu).

"No", was the reply.

"A third?" asked Sa'ad (Radiyallahu anhu).

"A third, yes, and even that is a lot. It is better that you leave your heirs wealthy than to have them beg. Whatever you spend on your heirs for the pleasure of Allah is considered charity, even the morsel you place in your wife’s mouth..." (Bukhari)

It should be noted that at the time, Hadhrat Sa'ad (Radiyallahu anhu) had only one daughter. In other Hadiths, instead of the word "will", the word "sadaqah" is used. Therefore, this Hadith applies to all cases where a person has expressed their wishes—whether through a will or otherwise—to give part or all of their property to someone other than their heirs after death.

THE VIRTUES OF GIVING SADAQAH WITH SINCERITY

"The likeness of those who spend in the way of Allah is like a grain which grows seven ears, in each ear there are a hundred grains. Allah increases for those whom He wills. Allah is All Embracing, All Knowing." (2:261)

"Those who spend in the path of Allah and then do not follow it up with reminders of their generosity nor with hurt, their reward is with their Rabb. No fear shall come upon them, nor shall they grieve." (2:262)

In these two verses, Allah Ta'ala has promised three rewards for those who give Zakaat and spend their wealth in obedience to Him and in doing good deeds:

Allah Ta'ala will multiply their rewards up to seven hundred times its value, and He can multiply it far beyond seven hundred times, if He wills.
A great reward awaits them in the Hereafter.
They will have nothing to fear at the time:

of leaving this world,

of appearing before Allah Ta'ala,

when the terrors of Resurrection arise.

In short, they will face no punishment on the Day of Judgment.

The Sahabah (Radiyallahu anhum) had complete faith in these promises. Those among them who had nothing to give would leave their homes to seek work so that they could earn money and spend it in the way of Allah for His pleasure.

To better understand this approach, let us consider the narration of Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma) reported by Imam Bukhari (Rahimahullah), who says:

"When the Prophet (Sallallaahu 'Alaihi Wasallam) asked us (the Sahabah) to give sadaqah, some of us would go to the market to carry the bundles of people. They would do this work for a mud (approximately 800 grams), and then they would give it as sadaqah."

Such was the concern of our ancestors for the Hereafter!

There were even some among them who gave very little, such as a few dates, but received as a reward the value of the mountain of Uhud from Allah Ta'ala. This is why the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"Even if you spend the value of Mount Uhud in gold, it will not equal a mud or even half a mud of what these people (the Sahabah [Radiyallahu anhum] from among the Muhajireen and the Ansaar) spent."

Where is the difference?

Allah Rabbul Izzah does not look at the quantity but at the quality. Thus, Allah Ta'ala only accepts sadaqah given with sincerity, regardless of the quantity. A very small deed done with sincerity to please Allah exceeds mountains in terms of the weight of reward. The Prophet (Sallallaahu 'Alaihi Wasallam) said in a Hadith recorded in Sahih Muslim:

"Allah does not pay attention to your appearance, nor to your wealth, but He only looks at your hearts (your intention)."

Hadhrat Abu Hurairah (Radiyallahu anhu) reported that Rasulullah (Sallallaahu 'Alaihi Wasallam) said:

"Every morning, two angels descend from the sky. The first makes the following Du'a: 'O Allah! Reward the one who spends!' The other says: 'O Allah! Punish the one who holds back.'"

We see from this Hadith that the angels make Du'a for or against the human being depending on his actions. The angels are pure creatures; so imagine the effectiveness of their Du'as!

The generous person can consider himself fortunate because he will benefit from the accepted Du'a of the angels, and he is close to Allah Ta'ala. The one who is close to Allah Ta'ala is close to Jannah and will be far from Hell. Moreover, the one who spends will have prosperity (barakah) in his wealth.

On the other hand, the miser is far from Allah Ta'ala, from Jannah, and is brought closer to the fire of Hell.

Let us know that a generous ignorant person is more loved by Allah Ta'ala than a pious but miserly individual. This is why the seniors of Islam tell us that the renunciation of the love of this world is the pivot of all 'Ibaadaat. In a Hadith, the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"The love of this world is the root of all vices."

In a Hadith, the Prophet (Sallallaahu 'Alaihi Wasallam) said that when someone gives sadaqah, even the value of a date from honestly acquired wealth (for Allah only accepts lawful wealth), then Allah accepts it with His right hand. He raises it in favour of the giver as you raise your foals, until the sadaqah reaches the proportion of a mountain.

All of this teaches us that the one who spends is, in fact, only depositing his accounts safely in the bank of the Aakhirah, while the one who accumulates without spending anything in the way of Allah and without doing good deeds will see his wealth squandered by his heirs.

In a Hadith, Allah Rabbul Izzah said:

"O mankind! Deposit your treasure by Me, where it will not be burned, swallowed up, or stolen. I will return it to you in full at a time when it will be infinitely useful to you."

In a Hadith, Rasulullah (Sallallaahu 'Alaihi Wasallam) said:

"Man says: 'my wealth, my wealth' while he has only three types of wealth: the meal he has eaten, the clothing he has worn, and the sadaqah he has invested in the treasure of Allah. The rest must go; that is to say, he must leave it for others."

This Hadith clearly shows us that of all the expenses we incur, only that which we give in the way of Allah will be useful to us. It is said in the Qur'an:

"O you who have Imaan! Spend of that which We have provided for you before such a Day comes when there shall be no more buying, no friendship, no intercession..." (2:254)

Do not put it off until tomorrow, for tomorrow will be too late. There will be no more work to do, nor anything to acquire; it will be the Day of compensation, reward, and chastisement. In short, it will be the Day of harvest. We will reap what we sow today.

TRUE WEALTH

The Prophet (Sallallaahu 'Alaihi Wasallam) said that true wealth is not the value of goods but the wealth of the heart.

"The wealth of the heart" means that the heart, at no time, is attached to the comfort and wealth of this world. A person who has "a rich heart" is one who, if he has nothing, is fully satisfied with his lot. Or if he is financially wealthy, he is generous, not stingy, nor overly ambitious. He is not one of those people who have Rs. 99,000 and want, at all costs, to make it become Rs. 100,000.

In a Hadith, the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"Stay away from unlawful things, and you will become more 'aabid' (pious) among the people. Be satisfied with what Allah has provided for you, and you will be more wealthy among the people. Act well towards your neighbours, and you will become a Mu'min (believer). And wish for your brothers what you love for yourselves, and you will be Muslim (obedient and submissive). Avoid laughing a lot because it bruises the heart."

In a Hadith-e-Qudsi, Allah Ta'ala says:

"O son of Adam! Get rid of your worries and devote yourself to My worship. I will fill your heart with wealth and eliminate your poverty (i.e., Allah will provide for you). If you do not do this, then your hands will be busy with occupations, and in addition to that, I will not assist you in your needs."

This is why Islam, the religion of Allah Ta'ala, teaches us and encourages us to give to others, especially the needy, rather than to receive from others. Ambition creates greed and the notion of selfishness—"every man for himself." It is this evil that destroyed the people of the past, as mentioned in Sahih Muslim. In addition, according to the same hadith, it is reported that greed was so deeply rooted in the hearts of these people that it pushed them to kill each other and commit illicit acts. In our days, this evil is at its height and continues to eat away at our society.

However, the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"The hand from above (the one that gives) is better than the hand from below (the one that receives)."

The Prophet (Sallallaahu 'Alaihi Wasallam) discouraged begging. According to a Hadith from Abu Dawud, Nasai, and also from Tirmizi, the Prophet (Sallallaahu 'Alaihi Wasallam) said that whoever begs, despite the fact that he can manage, will come on the Day of Qiyamah with a face full of scratches.

In another hadith, it is reported that if one has enough food for one day, it is not permissible to beg.

Let us emphasise that such a person can accept what is given to him, but he does not have the right to ask or beg. In fact, the teaching that the Prophet (Sallallaahu 'Alaihi Wasallam) gave to the Sahabah-e-Kiraam (Radiyallahu anhum) on this subject deserves to be mentioned here, so that it may serve as a lesson and a guide for us. The Prophet (Sallallaahu 'Alaihi Wasallam) advised those among the Sahabah (Radiyallahu anhum) who were truly in need to take a rope and go and fetch some wood to sell it. In doing so, Allah Ta'ala will preserve his honour, and this action is better than begging.

The act of begging was so despicable in their eyes that if ever their whips fell from their mounts, they never asked for them to be picked up. Those who had nothing would go to work in the market as porters to earn something to give as sadaqah.

It was this way of thinking and acting that helped to form a healthy and wealthy society. Even though they were devoid of material things, they were free of all the evils and vices that we know of today.

We, the Muslims of the 20th century, should reflect: what are we waiting for to cultivate a rich and generous heart?

THE RATE OF SADAQAT-UL-FITR

Sadaqat-ul-Fitr is equivalent to approximately 1638 grams or 3 pounds 138 grams, i.e., slightly more than 3 ¼ pounds of wheat or wheat flour.

[English version of "As-sadaqah - la charité" – Al Haadi – Vol. 2 No.6]