The Virtue of Charity

Abu Huraira narrated that Allah’s Prophet (may the peace and blessings of Allah be upon him) said:

A man-made an intention that he would give something in charity. He went out with his object of charity and unknowingly gave it to a thief. The next morning the people said that he had given in charity to a thief.

(On hearing that) he said: “O Allah! All the praise is to You. I will give in charity again.”

And so he again went out to give charity, but he (unknowingly) gave it to an adulteress. The next morning the people said that he had given his alms to an adulteress last night.

The man said: “O Allah! All the praise is to You. (I had given in charity) to an adulteress. I will give in charity again.”

So he went out with his charity again and he (unknowingly) gave it to a rich person. (The people) The next morning said that he had given his charity to a wealthy person.

He said: “O Allah! All the praise is to You. (I had given in charity) to a thief, to an adulteress and to a wealthy man.”

Then someone came to him in his dream and said to him:”The alms which you gave to the thief, might make him abstain from stealing, and that given to the adulteress might make her abstain from illegal sexual intercourse (adultery), and that given to the wealthy man might make him take a lesson from it and spend his wealth which Allah has given him, in Allah’s cause.”

Moral
From this story, we learn that we shouldn’t always take a person’s actions on face value alone. Although the man’s charity didn’t go to a needy person directly, it can still yield benefits. We must note that the man did not give in charity to the types of people mentioned knowingly, rather his intention was sincere and he only found out afterward that he had given the money to a thief, adulterer, and a wealthy person, so we know from this that we can’t hide under a sincere intention when we know the action itself is incorrect.


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Kitab Al-Kasb Series (Part 26): Conveying the Virtues and Preferences is Also an Obligation

Then, Imam Muhammad Ibn Al-Hasan Al-Shaybani says, “And conveying to people what the Messenger of Allah preferred of the virtues, is an obligation.”….

Every Wednesday, I will share a part of the translation of the book Kitab Al-Kasb (the book of Earning a Livelihood) written by Muhammad Ibn Al-Hasan Al-Shaybani.


Part 26: Conveying the Virtues and Preferences is Also an Obligation
Then, Imam Muhammad Ibn Al-Hasan Al-Shaybani says, “And conveying to people what the Messenger of Allah preferred of the virtues, is an obligation.”

This statement means that the direct performance of the voluntary devotions and what the Messenger of Allah has recommended is not an obligation, and there is no sin in desisting from them, but conveying them to people is an obligation, so much so that if the people of a certain time collectively abandon their transmission they will be abandoning an obligation and participative in sinning. This is because by the abandonment of transmission something of the Law is effaced, whereas the mere abandonment of performance does not entail effacement.

This comparable to the fact that a person who refrains from doing the voluntary prayer is not sinning thereby, but, if he prays the voluntary prayer without (ritual) purification then he is sinning and punishable, for doing the prayer without purification  is changing the ruling of the Law, whereas in merely refraining from doing it (altogether) there is no changing the Law’s ruling. Indeed the objective of the voluntary devotions are twofold:

One: The preemption of Satan’s craving to lure him, as if he were saying, “If this servant is even performing what is not incumbent on him, how then will he abandon what is incumbent on him?” and thereby his craving to lure him will be obstructed.

Second: To compensate for the defects of the obligatory devotions, based on what the Prophet said, “If a defect occurs in a servant’s obligatory devotion, Allah says to the angels, ‘Render my servant’s supererogatory devotions as compensation for the defect of his obligatory devotion.'” [Narrated by Abu Dawud, al-Tirmidhi and ibn Majah].

If there is in the voluntary devotions this objective, then it is not permissible to abandon its elucidation lest this objective is effaced and lost altogether. Hence we know that its conveyance to people is an obligation even if its direct performance is not an obligation.

References:

22 The Book of Earning-700x700

Kitab Al-Kasb (Part 26): Conveying the Virtues and Preferences is Also an Obligation.

Then, Imam Muhammad Ibn Al-Hasan Al-Shaybani says, “And conveying to people what the Messenger of Allah preferred of the virtues, is an obligation.”…

Every Wednesday, I will share a part of the translation of the book Kitab Al-Kasb (the book of Earning a Livelihood) written by Muhammad Ibn Al-Hasan Al-Shaybani.


Part 26: Conveying the Virtues and Preferences is Also an Obligation
Then, Imam Muhammad Ibn Al-Hasan Al-Shaybani says, “And conveying to people what the Messenger of Allah preferred of the virtues, is an obligation.”

This statement means that the direct performance of the voluntary devotions and what the Messenger of Allah has recommended is not an obligation, and there is no sin in desisting from them, but conveying them to people is an obligation, so much so that if the people of a certain time collectively abandon their transmission they will be abandoning an obligation and participative in sinning. This is because by the abandonment of transmission something of the Law is effaced, whereas the mere abandonment of performance does not entail effacement.

This comparable to the fact that a person who refrains from doing the voluntary prayer is not sinning thereby, but if he prays the voluntary prayer without ritual purification then he is sinning and punishable, for doing the prayer without purification is changing the ruling of the Law, whereas in merely refraining from doing it altogether there is no changing the Law’s ruling. Indeed the objective of the voluntary devotions are twofold:

One, the preemption of Satan’s craving to lure him, as of he were saying, “If this servant is even performing what is not incumbent on him, how then will he abandon what is incumbent on him?” and thereby his craving to lure him will be obstructed.

Second, to compensate for the defects of the obligatory devotions, based on what the Prophet said, “If a defect occurs in a servant’s obligatory devotion, Allah says to angels, ‘Render my servant’s supererogatory devotions as compensation for the defect of his obligatory devotion.” [Narrated by Abu Dawud, al-Tirmidhi and ibn Majah].

If there is in the voluntary devotions this objective, then it is not permissible to abandon its elucidation lest this objective is effaced and lost altogether. hence we know that its conveyance to people is an obligation even if its direct performance is not an obligation.

References:

22 The Book of Earning-700x700

Virtues of Performing Righteous Acts in Secret.

Allah, the Most High, has enjoined upon His servants to perform righteous deeds and hasten to do acts of kindness, both secretly and in the open. The good deed that is done secretly is described as the act that is done in the back since its doer refrains to disclose it. It is like when one hides something behind his back in order to conceal it from the eyes of others. Doing good unseen is something that Allah the Almighty likes and, thus, multiplies the reward He grants for such deed. The Most Gracious says…….

Undoubtedly, Allah the Almighty is All-Knowing and acquainted with all that is happening in the heavens and earth. In His Holy Book, the Most Exalted says,

“Indeed, Allah is Knower of the unseen [aspects] of the heavens and earth. Indeed, He is Knowing of that within the breasts.” [Al-Quran, surah Fatir, verse 38]

Allah knows all that His servants do, whether in public or in secret, for He says,

“Indeed, from Allah nothing is hidden in the earth nor in the heaven.” [Al-Quran, surah Ali ‘Imran, verse 5]

Allah, the Most High, has enjoined upon His servants to perform righteous deeds and hasten to do acts of kindness, both secretly and in the open. The good deed that is done secretly is described as the act that is done in the back since its doer refrains to disclose it. It is like when one hides something behind his back in order to conceal it from the eyes of others. Doing good unseen is something that Allah the Almighty likes and, thus, multiplies the reward He grants for such deed. The Most Gracious says,

“If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah, with what you do, is [fully] Acquainted.” [Al-Quran, surah Al-Baqarah, verse 271]

In this noble verse there is an indication to the fact that unrevealing the charitable acts is better than disclosing them, except in the case that through disclosure, one would set an example for others to emulate. This is because when someone performs an act of kindness in the way of Allah without disclosing it, it would be more sincere since its doer would not be expecting any praise or gratitude from the others in return for their kindness. For this reason, the Prophets ensured that part of their deeds is done secretly; unseen and unknown to others.

For instance, Allah the Almighty tells us about His Prophet Ibrahim (Abraham):

“Then he went to his family and came with a fat [roasted] calf.” [Al-Quran, surah Adh-Dhariyat, verse 26].

That is to say: he sneaked quickly and returned to his family without letting them know that which he has done. For another, it was narrated that Aisha, may Allah be pleased with her, said,

“I noticed the Messenger of Allah pbuh was missing from his bed one night, and when I sought him, I found him when he was prostrating with his feet held upright, and he was saying, ‘I seek refuge in Your pleasure from Your anger, and in Your pardon from Your punishment. I cannot count Your praises. You are as You have praised Yourself.”

More to the point, Islam has urged Muslims to do plenty of righteous deeds without letting people know about them. In this regard, Al Zubair Ibn Al Awwam, may Allah be pleased with him, said,

“Whoever among you is able to carry out a hidden good deed, he should do it.”

This means to do a righteous deed without others knowledge.  This brings us to advise one another about the deeds that Islam has commanded us to do secretly.

Amongst the acts that Allah, the Most Exalted, has commanded us to do in secret is giving alms and spending for charity. Truly, the one who spends for the sake of Allah in a hidden manner will see themselves drawing closer to their Lord and Allah will shade them under the shade of His throne on the Day of Resurrection. On this account, the Messenger of Allah said,

“Seven people will be shaded by Allah under His shade on the day when there will be no shade except His.” One of them he mentioned, “is a person who practices charity so secretly that his left hand does not know what his right hand has given (i.e. nobody knows how much he has given in charity).”

Following such glorious guidance, the righteous ancestors strived to spend in charity secretly so that no one will ever know about their kind acts. A good example of this is the story of a young man who used to visit Abdullah Ibn Al Awwam often and assist him with his needs and also listen to Hadith from him. Once, Ibn Al Mubarak returned (from a travel) and did not see the young man. When he asked about him, he was told that he has been jailed for not paying a debt of ten thousand dirhams. Ibn Al Mubarak went to the creditor and paid out the amount and took oath from him (the creditor), that he would not inform anyone of this act as long as he was alive. So, the young man was released and he did not know about this until Ibn Al Mubarak had passed away.

Another righteous act that is conducive to earn the Muslim the love of Allah the Almighty is to love others for the sake of Allah. The Messenger of Allah emphasised this when he said,

“When two men love each other for Allah’s sake secretly, the better of them is the one who has the strongest love for his companion.”

In this sense, if one person loves another one he will, surely, talk about him respectfully whether in his presence or when is absent. In fact, this is one of the rights of a person on their friends. The Messenger of Allah said,

“The believer owes six duties toward his fellow believer, and of them he mentioned: to be sincere to him, whether he is absent or present.”

This means to respect his right to be mentioned in a noble way and protect him from injury. He should defend him when he is absent as the Prophet said,

“Whoever defends the honour of his brother in his absence, will be entitled to Allah’s protection from the Fire.”

So, those who possess such a good character will, by Allah’s favour, attain His satisfaction and the appreciation of other people too. To this, Ibn Abbas, may Allah be pleased with him, said,

“There are three whom I cannot pay back, even if I strived to do so, and of them he mentioned: A man who protected me in my absence.”

Amongst the other good deeds that Allah the Most Giving rewards generously is the supplication for others in their absence. For this righteous act, Allah the Almighty endows the reimbursement to both, the one who invokes Him and the one to whom he is invoking for. This was accentuated by the Messenger of Allah as he said,

“The supplication of a man for his brother in his absence will be answered. By his head there is an angel who says Amin to his supplication, and every time he prays for his brother, he says: “Amin, and the same for you.”

The reason for this is that when one prays for someone else in his absence, his prayers would be more sincere and more loving, and thus more likely to be answered. This was part of the guidance of the Messenger of Allah for he has set a pattern to follow when he supplicated to Ibn Abbas in his absence and said,

“O Allah! Make him (Ibn Abbas) a learned scholar in religion (Islam) and the (correct) interpretation of the Book.”

The companions of the Prophet, may Allah be pleased with them, followed in his footsteps, with a good example being the one of Abu Ad-Darda. When he completed his night prayer, he would invoke Allah the Almighty for his fellow Muslims and say,

“O Allah, please grant your forgiveness to so-and-so.” So, it was said to him, “If only you pray for yourself.” He said, “If the Muslim supplicates for his brother Muslim in his absence, the angels would say Amin to his supplication. And I like the angels saying this (for my supplications).”

It was also narrated that Abu Ad-Darda said,

“A Muslim may be forgiven while he is asleep, and praised while he is awake.” He was asked, “How can this be possible?” He said, “A man establishes night prayer and supplicates for his brother Muslim, while he is asleep, and ask forgiveness for him. So, he is forgiven while asleep. And the other one (who supplicated) would be praised.”

Bearing this in mind, we seek Allah’s grace to make amongst those who worship Him in secret and in the open. O Allah, may we ask You to provide for us in the Hereafter the best [reward] and extra.

May Allah guide us all to obey Him and obey His Messenger Muhammad and obey those He has commanded us to obey in line with His orders:

“O you who have believed, obey Allah and obey the Messenger and those in authority among you.” [Al-Quran, surah An-Nisaa, verse 59).

May Allah direct us all to the blessings of the Glorious Quran and the Sunnah of His Messenger.

Overpaying of Zakat from the Required Amount.

I receive a highly monthly salary from my employer, and sometimes I feel that it is not worth the work I have done. What is my monthly salary status from the Islamic aspect? I was worried, and then I took my way out by overpaying my zakat.

Taken and translated from https://m.facebook.com/myzakat/photos/a.146066715434757/2138627789511963/?type=3&source=57

Overpaying of Zakat from the Required Amount.

Question:

I receive a highly monthly salary from my employer, and sometimes I feel that it is not worth the work I have done. What is my monthly salary status from the Islamic aspect? I was worried, and then I took my way out by overpaying my zakat.

Answer:

You can take the salary because it is included in the contract of employment that has been entered into between the employer and the employee.

Allah says through surah al Maidah verse 1 which means:

O you who have believed, fulfil [all] contracts.” [Al-Quran, Surah Al-Ma’idah (5):1]

So the salary is considered to be valid based on the employment contract between the employee and the employer.

Zakat is a special act of worship that is subject to certain terms.

Among the conditions of its implementation is that the amount of zakat payments is based on the calculations that have been decided according to Islamic law.

The act of overpaying the payment of zakat from the proper calculation is a good practice and is included as an act of virtue and kindness as stated by the word of Allah in surah al-Baqarah verse 184 (which meaning):

And whoever volunteers excess – it is better for him.” [Al-Quran, Surah Al-Baqarah (2):184]

Similarly in the narration of Imam al-Bukhari which the Prophet said (that means):

One who has 39 goats is not obligatory of zakat for him unless he is willing and willing to pay him, (then he can issue zakat and the amil [collector] can accept it).”

There is also a fiqh method that states:

The more a deed or the sacrifice, the greater the reward.

In conclusion, your deeds are commendable and the payment of zakat according to Islam is obligatory while the overpayment of zakat is an act of virtue and kindness which is encouraged in Islam.

The Legal Status and Virtue of Earning a Livelihood (Kitab Al-Kasb Part. 2)

Thereupon Prophet Muhammad commences his book with his statement, “The seeking of livelihood is obligatory on every Muslim, just as the seeking of knowledge is obligatory.” This phrasing is narrated by Ibn Mas’ud, from the Messenger of Allah, who said, “The seeking of livelihood is obligatory on every Muslim.” In other narration, he said, “The seeking of livelihood after the prescribed prayers is the obligation after the obligation” [Narrated by al-Tabarani in Mu’jam al-Kabir and by al-Bayhaqi in al-Sunan al-Kubra]. And he also said, “The seeking of the lawful is like the battling of the warriors, and whosoever retires in the evening in weariness out of seeking the lawful retires in it as a person who is forgiven” [Sources: Al-Suyuti in al-Jami’ al-Kabir].

On every Wednesday, I will share a part of the translation of the book Kitab Al-Kasb (the book of Earning a Livelihood) written by Muhammad Ibn Al-Hasan Al-Shaybani.


Part 2: The Legal Status and Virtue of Earning a Livelihood

Thereupon Prophet Muhammad commences his book with his statement, “The seeking of livelihood is obligatory on every Muslim, just as the seeking of knowledge is obligatory.”

This phrasing is narrated by Ibn Mas’ud, from the Messenger of Allah, who said, “The seeking of livelihood is obligatory on every Muslim.” In other narration, he said, “The seeking of livelihood after the prescribed prayers is the obligation after the obligation” [Narrated by al-Tabarani in Mu’jam al-Kabir and by al-Bayhaqi in al-Sunan al-Kubra]. And he also said, “The seeking of the lawful is like the battling of the warriors, and whosoever retires in the evening in weariness out of seeking the lawful retires in it as a person who is forgiven” [Sources: Al-Suyuti in al-Jami’ al-Kabir].

Umar al-Khattab, has given preference to the degree of earning a livelihood over the degree of fighting for the sake of Allah, and so he says (meaning):

Indeed, that I die between the flanks of my camel while traveling the land seeking the bounty of Allah is more to my liking than to be killed fighting for the sake of Allah, for Allah the Most High has preferred those who travel the land seeking His bounty over those fighting in His Path by His statement, ‘and others traveling the land seeking the bounty of Allah, and others fighting for the sake of Allah (Al-Muzzammil: 20)’” [Narrated in al-Suyuti’s al-Durr al-Manthur, and in Kanz al-Ummal]

And in a hadith (it is narrated) that the Messenger of Allah, one day shook hands with Sa’d ibn Mu’adh, but they were (unexpectedly found to be) blistered and hardened, and so the Prophet, asked him about it, and he said, “I dig into (the earth if) my date palms with the spade and the hoe so as to provide for my family”; whereupon the Messenger of Allah kissed his hand and said, “Two (hand) palms beloved to Allah Most High” [Narrated by al-Khatib in Tarikh Baghdad]

This shows that by seeking what is indispensable for his livelihood a person attains to the highest of degrees (in religion), and he only attains that by doing what is obligatory, and since discharging the obligatory is not attainable except by seeking a livelihood, then it (too) becomes obligatory, of the status of purification for performing the prayers.

The clarification of this is by several considerations. 1) Of which is that his being able to carry out the (religious) obligations is due to the strength of his body, and normally that (bodily strength) is gained by (eating) food; and to obtain food there are several ways (such as) working for a living, violent struggle or plundering. Plundering (legally) entails punishment, while violent struggle leads to despoliation, “but Allah does not love despoliation,” [al-Baqarah: 205], and therefore working for a living is clearly the (correctly) determined way for obtaining food.

The Prophet has said, “A believer’s self is his mount, so let him be kind to it”; that is, by being kind to it such that he does not deny it what is sufficient for it and that can only be attained by earning a livelihood.

And (also, earning or working is required) since performing the prescribed prayers cannot be done except by doing the ritual purification, and this, in turn, requires a jug to pour water with, or leather bucket, or a rope with which to draw water from the well.

Likewise, the prescribed prayers cannot be performed except by covering the naked parts of the body, and that is only possible by clothing which normally cannot be obtained except by working (for it); and whatever that is required in order to fulfil an obligation is in itself an obligation.

**Visit this link for other parts of Kitab al-Kasb: https://muhsinnorpaizin.com/tag/kitab-al-kasb/

References:

22 The Book of Earning-700x700

Does the Six Days of Shawaal Have to be Fasted Consecutively? and What Its Virtue?

And (you should hasten to fast these six days) because delaying may cause problems. This is the view of the Shafi’is and some of the Hanbalis, but…

It is not a necessary condition that they should be fasted consecutively. If you fast them separately or consecutively, it is OK. The sooner you do them, the better, because Allah says (which means):

He said, “They are close upon my tracks, and I hastened to You, my Lord, that You be pleased.” [Al-Quran, Surah Ta-Ha (20): 84]

And (you should hasten to fast these six days) because delaying may cause problems. This is the view of the Shafi’is and some of the Hanbalis, but it is OK if you do not hasten it and you delay it until the middle or end of the month of Shawaal.

Imam Al-Nawawi (may Allah have mercy on him) said:

Our companions said: “it is mustahab (highly encouraged) to fast six days of Shawaal. Because of this hadith they said: it is mustahab to fast these days consecutively at the beginning of Shawaal, but if one separates them or delays them until after Shawaal, this is permissible, because he will still be following the general guidelines of the hadith. We have no dispute regarding this matter, and this was also the view of Imam Ahmad.

Fasting six days of Shawaal after the obligatory fast in the month of Ramadaan is Sunnah Mustahab (highly encouraged), not wajib. It is recommended for the Muslim to fast six days of Shawal, and in this there is great virtue and an immense reward.

Whoever fasts these six days of Shawaal will have recorded for him a reward as if he had fasted a whole year, as was reported in a saheeh hadith from the Prophet (peace and blessings of Allah be upon him):

Abu Ayub (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever fasts Ramadhan and follows it with six days of Shawaal, it will be as if he fasted for a lifetime.” (Narrated by Imam Muslim, Imam Abu Daud, Imam al-Tirmidhi, Imam al-Nisa’i and Imam Ibn Maajah).

The Prophet (peace and blessings of Allaah be upon him) explained this when he said:

“Whoever fasts for six days after (Eid) al-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).” According to another report: “Allah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.” (Narrated by Imam al-Nisa’i and Imam Ibn Maajah).

It was also narrated by Ibn Khuzaymah with the wording:

“Fasting for the month of Ramadhan brings the reward of ten like it, and fasting for six days brings the reward of two months, and that is the fasting of the whole year.”

The Hanbali and Shafi’i Madhab fuqaha’ explained that fasting six days of Shawaal after fasting in the month of Ramadhan makes it as if one has fasted for an entire year of obligatory fasts, because the multiplication of the reward applies, because each hasanah brings the reward of ten like it.

Another of the important benefits of fasting six days of Shawaal is that is makes up for any shortfall in a person’s obligatory Ramadhan fasts, because no one is free of shortcomings or sins that have a negative effect on his fasting. As the Prophet (peace and blessings of Allaah be upon him) said:

“The first thing for which people will be brought to account on the Day of Resurrection will be their salah (prayer). Our Lord, may He be glorified and exalted, will say to His angels – although He knows best – ‘Look at the salah of My slave, whether it is complete or incomplete.’ If it is perfect, it will be recorded as perfect, and if something is lacking, He will say, ‘Look and see whether My slave did any voluntary prayers.’ If he did some voluntary prayers, [Allah] will say, Complete the obligatory actions of My slave from his voluntary actions.’ Then all his actions will be dealt with in a similar manner.” (Narrated by Imam Abu Dawood).

Source:
Sheikh Muhammed Salih Al-Munajjid (https://islamqa.info/en/7859)