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﴿ فَقَٰتِلۡ فِي سَبِيلِ ٱللَّهِ لَا تُكَلَّفُ إِلَّا نَفۡسَكَۚ وَحَرِّضِ ٱلۡمُؤۡمِنِينَۖ عَسَى ٱللَّهُ أَن يَكُفَّ بَأۡسَ ٱلَّذِينَ كَفَرُواْۚ وَٱللَّهُ أَشَدُّ بَأۡسٗا وَأَشَدُّ تَنكِيلٗا ﴾
سورة النساء
So fight in the way of Allah [O Prophet]; you are accountable only for yourself. But urge the believers [to fight]; perhaps Allah will restrain the might of the disbelievers, for Allah is strongest in might and severe in punishment.
﴿ يَٰبَنِيٓ ءَادَمَ لَا يَفۡتِنَنَّكُمُ ٱلشَّيۡطَٰنُ كَمَآ أَخۡرَجَ أَبَوَيۡكُم مِّنَ ٱلۡجَنَّةِ يَنزِعُ عَنۡهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوۡءَٰتِهِمَآۚ إِنَّهُۥ يَرَىٰكُمۡ هُوَ وَقَبِيلُهُۥ مِنۡ حَيۡثُ لَا تَرَوۡنَهُمۡۗ إِنَّا جَعَلۡنَا ٱلشَّيَٰطِينَ أَوۡلِيَآءَ لِلَّذِينَ لَا يُؤۡمِنُونَ ﴾
سورة الأعراف
27. O Children of Adam! Let not Shaitân (Satan) deceive you, as he got your parents [Adam and Hawwâ’ (Eve)] out of Paradise, stripping them of their raiments, to show them their private parts. Verily, he and Qabîluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them. Verily, We made the Shayâtin (devils) Auliyâ’ (protectors and helpers) for those who believe not.
﴿ وَلَمَّا جَآءَهُمُ ٱلۡحَقُّ قَالُواْ هَٰذَا سِحۡرٞ وَإِنَّا بِهِۦ كَٰفِرُونَ ﴾
سورة الزخرف
But when the truth came to them, they said, "This is magic, and indeed we are, concerning it, disbelievers."
﴿ قُل لَّآ أَجِدُ فِي مَآ أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٖ يَطۡعَمُهُۥٓ إِلَّآ أَن يَكُونَ مَيۡتَةً أَوۡ دَمٗا مَّسۡفُوحًا أَوۡ لَحۡمَ خِنزِيرٖ فَإِنَّهُۥ رِجۡسٌ أَوۡ فِسۡقًا أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦۚ فَمَنِ ٱضۡطُرَّ غَيۡرَ بَاغٖ وَلَا عَادٖ فَإِنَّ رَبَّكَ غَفُورٞ رَّحِيمٞ ﴾
سورة الأنعام
Say [O Prophet], “I do not find in what has been revealed to me anything forbidden to eat except carrion, running blood or the swine flesh – which is impure – or a sinful offering in the name of other than Allah. However, if someone is compelled by necessity – neither driven by desire nor transgressing due limit – then your Lord is All-Forgiving, Most Merciful.”
﴿ إِنَّمَا حَرَّمَ عَلَيۡكُمُ ٱلۡمَيۡتَةَ وَٱلدَّمَ وَلَحۡمَ ٱلۡخِنزِيرِ وَمَآ أُهِلَّ بِهِۦ لِغَيۡرِ ٱللَّهِۖ فَمَنِ ٱضۡطُرَّ غَيۡرَ بَاغٖ وَلَا عَادٖ فَلَآ إِثۡمَ عَلَيۡهِۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٌ ﴾
سورة البقرة
173. He has forbidden you only the Maitah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allâh (or has been slaughtered for idols, on which Allâh’s Name has not been mentioned while slaughtering). But if one is forced by necessity without wilful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allâh is Oft-Forgiving, Most Merciful.
﴿ وَرَفَعۡنَا فَوۡقَهُمُ ٱلطُّورَ بِمِيثَٰقِهِمۡ وَقُلۡنَا لَهُمُ ٱدۡخُلُواْ ٱلۡبَابَ سُجَّدٗا وَقُلۡنَا لَهُمۡ لَا تَعۡدُواْ فِي ٱلسَّبۡتِ وَأَخَذۡنَا مِنۡهُم مِّيثَٰقًا غَلِيظٗا ﴾
سورة النساء
154. And for their covenant, We raised over them the Mount and (on the other occasion) We said: "Enter the gate prostrating (or bowing) with humility;" and We commanded them: "Transgress not (by doing worldly works) on the Sabbath (Saturday)." And We took from them a firm covenant[41].
﴿ وَلَهُمۡ عَلَيَّ ذَنۢبٞ فَأَخَافُ أَن يَقۡتُلُونِ ﴾
سورة الشعراء
And they have upon me a [claim due to] sin, so I fear that they will kill me."
﴿ وَلَبِثُواْ فِي كَهۡفِهِمۡ ثَلَٰثَ مِاْئَةٖ سِنِينَ وَٱزۡدَادُواْ تِسۡعٗا ﴾
سورة الكهف
They remained in their cave for three hundred years, plus nine[17].
﴿ أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۗ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِيّٖ وَلَا نَصِيرٍ ﴾
سورة البقرة
107. Know you not that it is Allâh to Whom belongs the dominion of the heavens and the earth? And besides Allâh you have neither any Walî (protector or guardian) nor any helper.
﴿ قُل لَّا يَعۡلَمُ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ٱلۡغَيۡبَ إِلَّا ٱللَّهُۚ وَمَا يَشۡعُرُونَ أَيَّانَ يُبۡعَثُونَ ﴾
سورة النمل
Say, "None in the heavens and earth knows the unseen except Allāh, and they do not perceive when they will be resurrected."
Ma‘in ibn Yazīd ibn al-Akhnas (may Allah be pleased with him) reported: My father, Yazīd, took out some dinars for charity and kept them with a man in the mosque. I went and took them and brought them to him, and he said: "By Allah! It was not you whom I intended (to give these dinars to)." So I took the case to the Messenger of Allah (may Allah's peace and blessings be upon him) who said: "For you, Yazīd, is (the reward for) what you intended, and for you, Ma‘in, is what you took."
Narrated by Bukhari
Yazīd ibn al-Akhnas left some dirhams with a man in the mosque to give them in charity to the poor. His son Ma‘in came and took them, so Yazīd said to him: "I did not intend to spend these dirhams in charity on you." So they went to seek judgment from the Messenger of Allah (may Allah's peace and blessings be upon him) who said to them: "For you, Yazīd, is the reward of what you intended, because your charity reached a poor Muslim. So the reward is due to you for your intention. And for you, Ma‘in, is what you took, because you took it rightfully." His son was, indeed, from among those who deserved charity.
‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Eat, drink, give charity, and wear clothes without extravagance or pride."
Narrated by Ibn Majah - Al-Bukhari as Mu‘allaq/hanging, with a decisive form - Narrated by Ahmad
This Hadīth highlights the prohibition of extravagance in terms of food, drink and clothes. It is also a command to avoid ostentation and seeking fame when giving charity. Extravagance refers to exceeding the limit in every act or saying: but it is more commonly practiced in spending. The Hadīth corresponds to the verse where Allah, the Almighty, says: {Eat and drink and be not extravagant} [Sūrat al-A‘rāf: 31]. In addition, the Hadīth indicates the prohibition of pride and arrogance. This Hadīth combines all virtues related to one's management of his own affairs. It combines what is good for the soul and body in this world and in the Hereafter. Extravagance in everything is harmful to the body and the way of living. It leads to waste that harms the soul if it follows the body most of the time. As for pride, it harms the soul because it fills it with conceit and it, thus, negatively affects one's afterlife, because it urges him to sins. Pride also badly affects his life because it makes people hate him. Al-Bukhāri reported the following on the authority of Ibn ‘Abbās: "Eat whatever you want and drink whatever you want as long as you avoid extravagance and pride."
‘Ā’ishah (may Allah be pleased with her) reported that they slaughtered a sheep, so the Prophet (may Allah's peace and blessings be upon him) asked: “What is left of it?” She replied: “Nothing is left except its shoulder.” He said: “All of it is left except its shoulder.”
Narrated by At-Termedhy
The Prophet (may Allah's peace and blessings be upon him) slaughtered a sheep then they gave all of it in charity except its shoulder. So he said to ‘Ā’ishah (may Allah be pleased with her) that all of the sheep remains for them with Allah, the Almighty, as a reward that they will receive in the Hereafter, because it was given out in charity. As to the part that was not given out in charity (the shoulder), it is actually not left for them because it is not rewarded.
Asmā' bint Abu Bakr As-Siddīq (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said to me: "Do not withhold, lest Allah withhold from you." And in another narration: "Spend (in charity), and do not keep account, lest Allah keep account of you, and do not hoard, lest Allah hoard from you."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) said to Asmā' bint Abu Bakr As-Siddīq (may Allah be pleased with her): "Do not hoard and withhold what you have, preventing others from receiving what is in your hands, lest your provision be cut off from you." He also ordered her to spend seeking the pleasure of Allah, the Exalted, and not to count and calculate the accounts out of fear of her provision being cut off, thereby causing her to stop her spending. This is the meaning of his statement: "Lest Allah keep account of you." And do not prevent the surplus favors of Allah from reaching the poor and needy, lest Allah prevent His favors from reaching you and block them from you.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: “The example of a miser and a generous person is that of two men wearing two iron cloaks covering their breasts up to their collar bones. Whenever the generous person gives something away, his iron cloak expands until it becomes so wide that it will cover his fingertips and obliterate his traces. But whenever the miser thinks of spending, every ring of the iron cloak sticks to its place (against his body) and he tries to expand it, but it does not expand.”
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) gave an example of the miser and the generous person. He described them as two men, each wearing an iron armor that covers him from the breast to the collar bone. Whenever the generous person spends in charity, his armor expands and increases in length until it drags behind him and covers his feet and footprints. As for the miser, he is like a man whose hand is tied to his neck, and whenever he tries to wear it (i.e. the armor), it gets more stuck to his neck and collar bone.
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: While we were on a journey with the Messenger of Allah (may Allah's peace and blessings be upon him) a man came while riding a mount of his, and he began to look on the right and left. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The one who has an extra mount should hand it over to one who has no mount, and the one who possesses surplus provision should give it to the one who has no provision." He named various kinds of properties until we began to think that none of us had any right to anything surplus.
Narrated by Muslim
Abu Sa‘īd al-Khudri (may Allah be pleased with him) related that they had been on a journey with the Prophet (may Allah's peace and blessings be upon him). Meanwhile, a man came while riding a she-camel, and he was looking left and right in search of anything by which he could meet his need. Thereupon, the Prophet (may Allah's peace and blessings be upon him) instructed that anyone who had an extra mount should donate it to those who had no mount and anyone who had surplus food should give it to those who had no food. Then the narrator added: "Till we thought that no one of us was entitled to anything beyond his needs."
Abu Hurayrah (may Allah be pleased with him) reported: Al-Hasan ibn ‘Ali (may Allah be pleased with him) (when he was a child) took one of the dates of charity and put it in his mouth, whereupon the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Kikh, kikh! Throw it! Don't you know that we do not eat from charity?" In another narration: "Don't you know that charity is not permissible for us."
Narrated by Muslim - Narrated by Bukhari & Muslim
The young child Al-Hasan ibn ‘Ali (may Allah be pleased with him) took a date from the dates that had been given as Zakah on date crops, and he put it in his mouth. So the Prophet (may Allah's peace and blessings be upon him) said to him: "Kikh, kikh!" i.e. it is not good for you. Then he ordered him to take it out of his mouth and said to him: Charity is not permissible for us to take. The family of the Prophet Muhammad is not allowed to take charity, because they are the noblest of people. Charity and Zakah are given out to purify people from filth. It is not appropriate for the noblest of people to take the filth of others; the Prophet (may Allah's peace and blessings be upon him) said to his uncle Al-‘Abbās ibn ‘Abdul-Muttalib: "We, the family of Muhammad, are not allowed to take charity, for it is only the filth of the people.”
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The best charity is that which is given out of richness. The upper hand is better than the lower hand, and let one of you start with those whom he is responsible to provide for." (Then Abu Hurayrah said:) His wife says to him: "Spend on me." His Umm Walad (a slave woman impregnated by her owner, thereby bearing a child) says to him: "To whom will you leave me to rely on?" His slave says to him: "Feed me and employ me."
Narrated by Ibn Hebban - Narrated by Bukhari
This Hadīth shows that the best charity is that which one gives out without needing it for his dependents and family or to settle a debt that he owes. It is obligatory to spend on one's dependents first, including one's wife, children, and those whom his right hand possesses, meaning: male and female slaves. In this respect, one should not refuse to spend on these and instead give charity to distant relatives and neglect the close relatives whom he is required to support by the Shariah. Moreover, this Hadīth shows that if one has surplus money other than that which he spends on his dependents, he should give charity to the poor and the needy. Finally, the Hadīth shows the merit of spending, as it states that the giver's hand is higher than the recipient's hand, in reality and metaphorically. This superiority is due to the money that one spends on others and the kindness that he shows to them.
Mu‘ādh ibn Jabal (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) sent me to Yemen and commanded me to collect a Tabī‘ (one-year-old calf) or Tabī‘ah (one-year-old cow) (as Zakah) for every 30 cows, a Musinnah (two-year-old cow) for every 40 cows, and a dinar for every non-Muslim who has reached the age of puberty or its equivalent in clothes.
Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad
Mu‘ādh ibn Jabal (may Allah be pleased with him) reported that when the Prophet (may Allah's peace and blessings be upon him) sent him as a governor of Yemen and to collect Zakāh and handle other affairs of Yemen, he commanded him to take a young bull or cow, which is one-year-old, as Zakāh for every 30 cows, and a two-year-old cow or bull for every 40 cows. The Prophet (may Allah's peace and blessings be upon him) also told him that the Jizyah is estimated at one gold dinar for every non-Muslim who had attained the age of puberty. Apparently, this applied to all non-Muslim adults, whether rich or poor. Nevertheless, the estimation of the value of Jizyah is up to the judgment of the the Muslim ruler, because it varies from time to time and from place to place, as well as according to richness and poverty, as proved by the fact that the Prophet (may Allah's peace and blessings be upon him) estimated the Jizyah of the people of Yemen as one dinar, while ‘Umar (may Allah be pleased with him) increased its value when he estimated it for the people of the Levant.
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) sent ‘Umar (may Allah be pleased with him) to collect the charity. It was said that Ibn Jamīl, Khālid ibn al-Walīd, and Al-‘Abbās, the Prophet's uncle withheld it. Thereupon, the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "How come that Ibn Jameīl withheld it; was he not poor then made rich by Allah?" As for Khālid, you are doing him injustice for he devoted his armor and war gear to the cause of Allah. As for Al-‘Abbās, the charity due on him and the like of it are upon me." Then he said: "O ‘Umar, do you not know that a man’s uncle is like his father?"
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) sent ‘Umar ibn al-Khattāb (may Allah be pleased with him) to collect Zakah. When ‘Umar asked Al-‘Abbās ibn ‘Abd al-Muttalib to pay the share due on him, he refused, and so did Khālid ibn al-Walīd and Ibn Jamīl. So ‘Umar went to the Prophet (may Allah's peace and blessings be upon him) to complain to him about the three men. The Prophet (may Allah's peace and blessings be upon him) said that Ibn Jamīl had no excuse for withholding Zakah except that he was poor and Allah made him wealthy, the thing that necessitated his immediate payment of Zakah. As for Khālid, it was unjust to say that he refused to pay Zakah, for he had devoted his armors and war gears to exclusive use in the cause of Allah. By this, he wanted to get closer to Allah by spending something not mandatory on him. So it was impossible that he would withhold a mandatory charity. As for Al-‘Abbās, the Prophet (may Allah's peace and blessings be upon him) said that he would pay Zakah on his behalf, probably because of his being held in high esteem as indicated by: “Do you not know that a man’s uncle is like his father?"
If someone intends to do a good deed but was prevented by a valid excuse, he shall gain the reward of his intention.
Riyadh Al-Salheen with explanation and benefits
Variation of reward for good deeds is based on sincerity and following of the Prophet’s guidance. The more a person is sincere to Allah, and the keener he is on following the Prophet (may Allah’s peace and blessings be upon him), the more perfect his worship will be, and consequently his reward will be bigger.
Riyadh Al-Salheen with explanation and benefits
People differ with regards to their acts of worship according to their intentions. The intentions of some people have reached the ultimate level of sincerity (to Allah) and keenness in following the Sunnah (of the Messenger of Allah) with regard to doing good and righteous deeds, while the intentions of others are below that.
Riyadh Al-Salheen with explanation and benefits
Anyone partaking a role with transgressors and wrongdoers will share their punishment because it is inclusive.
Riyadh Al-Salheen with explanation and benefits
If someone intends to do a good deed but was prevented by a valid excuse, he shall gain the reward of his intention.
Riyadh Al-Salheen with explanation and benefits
Actions are recompensed according to the intentions behind them, and the individual shall receive the reward of what he intended even if the outcome was contrary to his intention.
Riyadh Al-Salheen with explanation and benefits
There is not a single good deed intended sincerely to please Allah except that its doer will be raised in rank and status thereby, so that he would reap the full reward.
Riyadh Al-Salheen with explanation and benefits
Love and contentment is measured by good deeds and intentions because they are the criteria for Allah’s acceptance of the servant; perhaps a small deed reaps great reward because of the intention behind it and perhaps a big deed reaps little reward because of the intention behind it
Riyadh Al-Salheen with explanation and benefits
One of the proofs Allah supports the servant is the latter’s sincere endeavor to rectify his intention and purify his heart by good deeds.
هدايات لشرح رياض الصالحين