#44 – Charity
Jun 06 – Jun 12, 2022
Dhul Qa’dah 7 – 13, 1443



What have Allah and His Messenger said about


مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتْ سَبْعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍ مِّا۟ئَةُ حَبَّةٍ ۗ وَٱللَّهُ يُضَـٰعِفُ لِمَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ
The example of those who spend in the way of Allah is just like a grain that produced seven ears, each ear having a hundred grains, and Allah multiplies (the reward) for whom He wills. Allah is All-Embracing, All-Knowing.

[Surah Al-Baqarah, Ayah 261]
وَٱلَّذِينَ صَبَرُوا۟ ٱبْتِغَآءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَنفَقُوا۟ مِمَّا رَزَقْنَـٰهُمْ سِرًّا وَعَلَانِيَةً وَيَدْرَءُونَ بِٱلْحَسَنَةِ ٱلسَّيِّئَةَ أُو۟لَـٰٓئِكَ لَهُمْ عُقْبَى ٱلدَّارِ
and those who observe patience in order to seek the pleasure of their Lord and establish Salāh and spend secretly and openly from what We have given to them, and repel evil with good. Those are the ones for whom there is the ultimate abode,

[Surah Ar-Ra’d, Ayah 22]
عَنْ أَبِي، ذَرٍّ أَنَّ نَاسًا، مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم قَالُوا لِلنَّبِيِّ صلى الله عليه وسلم يَا رَسُولَ اللَّهِ ذَهَبَ أَهْلُ الدُّثُورِ بِالأُجُورِ يُصَلُّونَ كَمَا نُصَلِّي وَيَصُومُونَ كَمَا نَصُومُ وَيَتَصَدَّقُونَ بِفُضُولِ أَمْوَالِهِمْ ‏.‏ قَالَ ‏”‏ أَوَلَيْسَ قَدْ جَعَلَ اللَّهُ لَكُمْ مَا تَصَّدَّقُونَ إِنَّ بِكُلِّ تَسْبِيحَةٍ صَدَقَةً وَكُلِّ تَكْبِيرَةٍ صَدَقَةٌ وَكُلِّ تَحْمِيدَةٍ صَدَقَةٌ وَكُلِّ تَهْلِيلَةٍ صَدَقَةٌ وَأَمْرٌ بِالْمَعْرُوفِ صَدَقَةٌ وَنَهْىٌ عَنْ مُنْكَرٍ صَدَقَةٌ وَفِي بُضْعِ أَحَدِكُمْ صَدَقَةٌ ‏”‏ ‏.‏ قَالُوا يَا رَسُولَ اللَّهِ أَيَأْتِي أَحَدُنَا شَهْوَتَهُ وَيَكُونُ لَهُ فِيهَا أَجْرٌ قَالَ ‏”‏ أَرَأَيْتُمْ لَوْ وَضَعَهَا فِي حَرَامٍ أَكَانَ عَلَيْهِ فِيهَا وِزْرٌ فَكَذَلِكَ إِذَا وَضَعَهَا فِي الْحَلاَلِ كَانَ لَهُ أَجْرٌ ‏”‏ ‏.‏
Abu Dharr reported:
some of the people from among the Companions of the Messenger of Allah (ﷺ) said to him: Messenger of Allah, the rich have taken away (all the) reward. They observe prayer as we do; they keep the fasts as we keep, and they give Sadaqa out of their surplus riches. Upon this he (the Holy Prophet) said: Has Allah not prescribed for you (a course) by following which you can (also) do sadaqa? In every declaration of the glorification of Allah (i. e. saying Subhan Allah) there is a Sadaqa, and every Takbir (i. e. saying Allah-O-Akbar) is a sadaqa, and every praise of His (saying al-Hamdu Lillah) is a Sadaqa and every declaration that He is One (La illha ill-Allah) is a sadaqa, and enjoining of good is a sadaqa, and forbidding of that which is evil is a Sadaqa, and in man’s sexual Intercourse (with his wife, ) there is a Sadaqa. They (the Companions) said: Messenger of Allah, is there reward for him who satisfies his sexual passion among us? He said: Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward.

[Sahih Muslim 1006]
حَدَّثَنَا هَارُونُ بْنُ عَبْدِ اللَّهِ الْحَمَّالُ، وَأَحْمَدُ بْنُ الأَزْهَرِ، قَالاَ حَدَّثَنَا ابْنُ أَبِي فُدَيْكٍ، عَنْ عِيسَى بْنِ أَبِي عِيسَى الْحَنَّاطِ، عَنْ أَبِي الزِّنَادِ، عَنْ أَنَسٍ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ “‏ الْحَسَدُ يَأْكُلُ الْحَسَنَاتِ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ وَالصَّدَقَةُ تُطْفِئُ الْخَطِيئَةَ كَمَا يُطْفِئُ الْمَاءُ النَّارَ وَالصَّلاَةُ نُورُ الْمُؤْمِنِ وَالصِّيَامُ جُنَّةٌ مِنَ النَّارِ ‏”‏ ‏.‏
It has been reported by a narration from Anas that the Messenger of Allah (ﷺ) said: “Envy consumes good deeds just as fire consumes wood, and charity extinguishes bad deeds just as water extinguishes fire. Prayer is the light of the believer and fasting is a shield against the Fire.”

[Sunan Ibn Majah 4210]


it is necessary to know that the Holy Qur’an has pointed out to spending in the way of Allah at several places with the word, DWI (infaq: انفاق spending) “and at several others, with the words, اطعام (it` am: feeding) or صدقہ (sadaqah: charity) or ; إِيتَاءَ الزَّكَاةِ (ad’ az-zakat: paying the obligatory zakah الزَّكَاة properly). A careful look at these Qur’anic words and the way they have been used shows that the words – infaq انفاق ، it` am اطعام and sadaqah صدقہ — are general and as such incorporate all sorts of charitable spendings that aim to seek the good pleasure of Allah. These spendings may be fard فرض and wajib (obligatory) or nafl نفل and mustahabb مستحبّ (commendable, or desirable, or preferred). It may be noted that the Qur’an has used a distinct word إِيتَاءَ الزَّكَاةِ for the obligatory زکاۃ Zakah which indicates that there are special requirements in receiving and giving of this particular صدقہ sadaqah.

In this section, the word used more often is infaq انفاق while the word, sadaqah صدقہ has been used less often, which indicates that the statement here covers general charities and deeds of generosity, and the injunctions given here include and incorporate all sorts of charities and spendings in the way of Allah.

A similitude of spending in the way of Allah

In the first verse it is said that people who spend in the way of Allah, that is, in Hajj حج or in Jihad جھاد ، or on the poor, on widows and orphans, or on relatives and friends to help them out, can be likened to one who sows a good grain of wheat in the field from which grows a plant on which sprout seven ears and each ear yields hundred grains. As a result, one grain was worth a total yield of seven hundred grains.

The outcome is that one who spends in the way of Allah receives in return (reward in the Hereafter) on the scale of one to seven hundred, that is, spending one cent could bring the merit of seven hundred cents. To sum up, this verse tells us that spending one unit of money brings forth the reward of seven hundred units.

Conditions that make charity a “ worship”

But, the Qur’an has not, in its wisdom, put this subject in a few clear words. It has rather used the form of a similitude featuring a grain of wheat which has a subtle hint towards the labour of a farmer who can hope to get an yield of seven hundred grains out of one grain sown only when the grain is good, and the farmer sowing it should be fully conversant with the art of farming, and the soil where the grain goes should be good too, because, should even one of these factors remain missing, either this grain will be wasted leaving no grain to come out, or it would just not yield enough to reach the production ratio of one grain to seven hundred grains.

Similar to this, there are the same three conditions for the acceptance and increased return of good deeds generally, and of spending in the way of Allah particularly. These conditions are:
1. That which is spent in the way of Allah should be clean, pure and halal حلال (lawful) for it appears in Hadith that Allah Almighty accepts nothing except what is clean, pure and halal حلال .
2. One who spends should be good in intentions and righteous in deeds. An ill-intentioned and showy spender is like that ignorant farmer who throws away the grain on a spot where it is wasted.
3. The one to whom sadaqah صدقہ (charity) is given should also be deserving of it. It should not be wasted by spending on the non-deserving.

Thus, the similitude unfolds for us the great merit spending in the way of Allah has, along with the three conditions as well, which stipulate that one should spend from halal حلال earnings, and the method of spending should also conform to Sunnah, and that one should literally search for the deserving in order to spend on them. Just getting rid of what your coffers hold does not entitle you to receive this merit.

The correct and masnun مسنون (according to Sunnah) method of giving sadaqah صدقہ has been pointed out in the second verse. It is said that people who spend in the way of Allah and do do not publicise their favour after having spent, nor cause any pain to those on whom they have spent, their reward is secure with their Lord. For them there is no danger in the future, and no sorrow of the past.

[Maarif ul Quran Vol-1 (pg 650 – 652) , Maktabah Dar al Uloom, Translation by Prof. Muhammad Hasan Askari & Prof. Muhammad Shamim]

Spiritual Reminders

The Prophet (SAW)’s Advice on Wealth
We learn from what the Prophet (SAW) once said to his companions, “There are three things I can take an oath on; after I tell you what those three things are, I will tell you another thing that is very important. The first is that a person who gives charity will not have a decrease in their wealth.” When a person gives charity, it seems that their wealth is decreasing – but, because it is spent in the path of Allah (SWT), Allah (AWJ) does not allow their wealth to diminish. “The second is whenever someone is wronged, hurt or oppressed and they bear it patiently, it might seem like this person is being disgraced, but Allah (SWT) is only going to increase the respect of that person. The third is that whenever someone opens up the door of asking their needs from people, it might seem like this person has an easy way to get their needs fulfilled, but the fact is, Allah (SWT) undertakes to open up the door of poverty and constant need for that person.” All three of these things contradict their apparent; the person spending their wealth has their wealth increased, the person being mistreated will be more respected, and the person who is always in need will remain in need and in a state where their problems will never be solved.

Then, the prophet (SAW) talks about the important other thing, “You should remember that there are four types of people regarding this world’s wealth: the first is that who Allah (SWT) has given wealth to and the knowledge and understanding of how that wealth should be used. This person is mindful and wary of Allah (SWT) and his commandments, and they are wary of the displeasures of Allah (SWT). This person uses their wealth to bring people closer and join ties with others, and this person knows that there is a right of Allah (SWT) in regards to their wealth. This person is wealthy and knowledgeable, and because of the way they used their wealth, they reached the highest status.”
The second type of person is, “The person who has the knowledge but not the wealth. They understand the limits and the displeasure of Allah (SWT) as it relates to earning, keeping or disposing their wealth. This person inside has the intention that, if they were to have wealth, they would spend their wealth in the way that the first person is spending. Allah (SWT) treats this person with noble intention and the rewards of this person and the first person become the same. Allah (AWJ) rewarded that person for the way they used their wealth, and Allah (SWT) rewards this person for the same intention of the way he would use his wealth. Then, there is a person who has wealth but not the understanding. They use this wealth in the manner that pleases them and without limits. To them, the only limit is the amount of money they have. Other than that, whatever they have, they want to spend it in whatever way pleases them. They do not have any fear of Allah (SWT) or repercussions for spending in a certain way. He does not use this wealth to join ties with anyone; rather, he spends only on himself, and they might even be cutting themselves off from others. This person is the lowest of the four. Then, there is the fourth person, with neither wealth nor knowledge on how to use it. They have never earned the wealth and never spent it; however, they have a third category as an example. They spend in their own path to please themselves, not caring about anyone else and spending on whatever they feel like spending on. This person has the intention that, if they were to have money, they would spend it like the third person, who only squanders their wealth. Because this person’s intentions were impure, Allah (SWT) will treat him according to his intention, and even though he never earns that money and never spends it, he gets the sin of the third person and their sin is the same. The sin of the one who earnt and spent in an unlawful way and the one who intended to earn and spend in an unlawful way; their sin is equal because Allah (SWT) treats them the same due to their intentions.”

It’s not about how much we have or what we have – it’s about how we use it and what our intentions are. This is an important lesson because, at some point, everyone is going to earn and spend their own wealth. Our intention before any of that happens has a great deal to do with, A, how we are going to spend our lives with that money, and B, whether our wealth becomes a source of becoming better people or our wealth ruins and spoils us.

[Taken from a lecture titled “The Prophet (SAW)’s Advice on Wealth” by Mufti Aasim Rashid]



The Muslims Preparing for Tabuk
The Muslims raced to spend out money and to pay charities to provide this invasion. ‘Uthman, for instance, who had already rigged two hundred, saddled camels to travel to Ash-Sham, presented them all with two hundred ounces (of gold) as charity. He also fetched a thousand dinars and cast them all into the lap of the Messenger of Allâh [pbuh], who turned them over and said: “From this day on nothing will harm ‘Uthman regardless of what he does.” [Jami’ At-Tirmidhi 2/211 (The virtues of ‘Uthman)] Again and again ‘Uthman gave till his charity toped to nine hundred camels and a hundred horses, besides the money he paid.

Abdur Rahman bin ‘Awf, on his side, paid two hundred silver ounces, whereas Abu Bakr paid the whole money he had and left nothing but Allâh and His Messenger as a fortune for his family. ‘Umar paid half his fortune. Al-‘Abbas gifted a lot of money. Talhah, Sa‘d bin ‘Ubadah and Muhammad bin Maslamah, gave money for the welfare of the invasion. ‘Asim bin ‘Adi, on his turn, offered ninety camel-burdens of dates. People raced to pay little and much charities alike. One of them gave the only half bushel (or the only bushel) he owned. Women shared in this competition by giving the things they owned; such as musk, armlets, anklets, ear-rings and rings. No one abstained from spending out money, or was too mean to grant money or anything except the hypocrites

[Al-Raheeq Al-Makhtum, page 274 – 275, Issam Diab’s English Translation]

Sunnah Acts

The Generosity of The Prophet (SAW)
Narrated Ibn `Abbas:
The Prophet (ﷺ) was the most generous of all the people, and he used to become more generous in Ramadan when Gabriel met him. Gabriel used to meet him every night during Ramadan to revise the Qur’an with him. Allah’s Messenger (ﷺ) then used to be more generous than the fast wind.

[Sahih al-Bukhari 3554]


Dua for The Acceptance of Deeds
رَبَّنَا تَقَبَّلْ مِنَّآ ۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ
rabbanā taqabbal minnā innaka antas samīʿul-ʿalīm

Our Lord accept (this service) from us! Indeed, You – and You alone – are the All-Hearing, the All-Knowing!

[Surah Al-Baqarah, Ayah 127]

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