Part of Sahih Al-Bukhari
· Lesson 57 of 113
Summary of Sahih Al-Bukhari | Episode (57) | Zakat book - 2
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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Ifadah Center
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for Humanities Studies and Research
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presents
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The Abridged Sahih al-Bukhari
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Chapter: Charity Before It Is Rejected
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On the authority of Harithah Ibn Wahb, who said:
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I heard the Prophet, peace and blessings of Allah be upon him, say:
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"Give charity,
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for a time will come upon you
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when a man will walk with his charity,
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and he will find no one to accept it.
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A man will say,
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'Had you brought it yesterday, I would have accepted it,
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but today, I have no need for it.'"
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Commentary on the hadith:
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"The man"
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refers to the one to whom the charity is offered.
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"I have no need for it"
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means I am not in need of wealth.
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From the benefits of the hadith:
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One derives from the hadith
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the encouragement to give charity and the desire to do so
1:08
while one can still find those who are deserving of it,
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for fear that a time will come when no one can be found to take it.
1:16
The hadith also points to the fact that among the signs of the Hour is an abundance of wealth
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and the uncovering of the earth’s treasures,
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to the point that people will have no need for charity.
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It also highlights the importance of hastening to perform acts of obedience before one becomes unable to do so.
1:33
On the authority of 'Adi Ibn Hatim, who said:
1:36
While I was with the Prophet, peace be upon him,
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a man came to him and complained of poverty.
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In another narration:
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He complained of destitution.
1:47
Then another came and complained of highway robbery.
1:51
He said:
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"O 'Adi,
1:54
have you seen al-Hirah?"
1:56
I said:
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"I have not seen it,
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but I have been told about it."
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He said:
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"If you live a long life,
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you will surely see a woman in a camel litter traveling from al-Hirah until she circumambulates the Ka'bah,
2:09
fearing no one but Allah."
2:13
In another narration:
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"As for highway robbery,
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only a short time will pass
2:19
before caravans travel to Makkah without a protector."
2:24
I said to myself:
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"What, then, of the scoundrels of the Tayy tribe who have set the land ablaze with chaos?"
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"And if you live a long life,
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the treasures of Chosroes will be opened."
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I asked: "Chosroes, son of Hormuz?"
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He said:
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"Chosroes, son of Hormuz.
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And if you live a long life,
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you will surely see a man taking out a handful of gold or silver,
2:49
seeking someone to accept it from him,
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but he will find no one to accept it."
2:55
In another narration:
2:57
"As for destitution,
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the Hour will not be established
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until one of you walks with his charity
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and finds no one to accept it from him.
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And each of you will surely meet Allah on the day he meets Him,
3:10
with no interpreter between Him and him to translate for him."
3:15
In another narration:
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"And no veil to screen him.
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He will say to him:
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'Did I not send a messenger to you who conveyed [the message] to you?'
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He will say: 'Yes.'
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He will say:
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'Did I not give you wealth and bestow favor upon you?'
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He will say: 'Yes.'
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Then he will look to his right
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and see nothing but Hellfire,
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and he will look to his left
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and see nothing but Hellfire."
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In another narration:
3:43
"He will look to his right
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and see nothing but what he has sent forth of his deeds,
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and he will look to his left
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and see nothing but what he has sent forth,
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and he will look before him
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and see nothing but the Fire facing his face."
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'Adi said:
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I heard the Prophet, peace be upon him, say:
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"Protect yourselves from the Fire, even with half a date."
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Whoever cannot find half a date,
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then [let him do so] with a good word.
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'Adi said:
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I have seen the woman in the camel litter traveling from al-Hirah until she circumambulates the Ka'bah,
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fearing no one but Allah.
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And I was among those who opened the treasures of Chosroes, son of Hormuz.
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And if you live a long life,
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you will surely see what the Prophet, Abu al-Qasim, peace be upon him, said:
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[Wealth] being taken out of hands.
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Commentary on the hadith:
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"Al-faqah"
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means poverty and need.
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"Qat' al-sabil" (highway robbery)
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refers to the actions of bandits who operate openly.
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"Al-Hirah"
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is a well-known ancient city adjacent to Kufah.
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"Unbi'tu" means I was informed.
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"Latarawunna al-da'inah"
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means the woman in the camel litter.
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"Tartahilu" means she travels.
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"Fa-ayna du'aru Tayyi'"
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"Al-da'ir"
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is the cunning, wicked person,
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the corrupt, immoral person.
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The intended meaning is highway robbers.
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"Qad sa'aru al-bilad"
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means they have ignited the fire of strife in the land.
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"Yatlubu"
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means he searches for
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someone to accept it from him,
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due to the absence of the poor in that time.
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"Wa layalqayanna Allah ahadukum yawma yalqahu"
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means on the Day of Resurrection.
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"And there is no interpreter between Him and him."
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The interpreter is one who translates from one language to another.
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"Al-'aylah"
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means poverty.
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"Takhruju al-'ir"
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refers to camels and beasts of burden carrying food and other trade goods.
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"Bighayri khafir"
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"Al-khafir"
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is the protector who guarantees the safety of the people under his protection.
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"Did I not give you wealth and bestow favor upon you?"
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From "al-ifdal" (bestowing favor),
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meaning: Did I not treat you kindly with blessings?
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"Even with half a date"
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means half of a date.
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From the benefits of the hadith:
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The hadith is among the signs of Prophethood.
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For among the signs of the Hour is that wealth will abound,
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so people will not be in need of charity.
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It also indicates that security will spread among the people,
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so that no one will fear.
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The hadith affirms that Allah, the Almighty, speaks,
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and affirms that the believers will see their Lord, the Almighty, on the Day of Resurrection.
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The hadith indicates that Allah, the Almighty, does not punish until He has sent a messenger.
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The hadith shows that a good word can be a shield against the Fire,
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just as an evil word is a cause for the Fire.
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It encourages giving charity,
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and that one should not belittle any act of goodness, whether in word or deed, even if it is small.
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The hadith is among the signs of Prophethood,
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as it foretells that the treasures of Chosroes and Caesar will be spent in the cause of Allah, the Almighty,
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and that has indeed come to pass.
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On the authority of Abu Musa, may Allah be pleased with him,
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from the Prophet, peace be upon him, who said:
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"A time will come upon people when a man will walk with charity of gold,
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and he will find no one to take it from him.
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And one man will be seen followed by forty women seeking his protection,
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due to the scarcity of men and the abundance of women."
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Commentary on the hadith:
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"Of gold"
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Gold is specifically mentioned to emphasize the extreme scarcity of those who would accept charity,
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because gold is the most precious of metals and the most noble of wealth.
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If no one is found to take this,
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then it is even more certain that other things will not be taken.
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"Yaludhuna bihi"
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means they seek refuge with him and desire him.
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From the benefits of the hadith:
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The hadith is among the signs of Prophethood.
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Among the signs of the Hour is the abundance of wealth,
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to the point that one finds no one to accept it.
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It points to the prevalence of killing and strife at the end of time,
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causing men to become scarce due to wars.
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It points to the fact that guardianship (qiwamah) belongs to the man forever,
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for that is the nature of Allah upon which He has created people.
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It encourages hastening to distribute charity.
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Chapter:
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Protect yourselves from the Fire, even with half a date,
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and [the virtue of] small amounts of charity.
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On the authority of Abu Mas'ud, who said:
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When we were commanded to give charity,
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we used to carry burdens [to earn money to give].
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Then Abu 'Aqil came with half a sa' [of grain],
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and in another narration, with a full sa'.
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In another narration:
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One of us would go to the market
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and work to earn a mudd [of grain].
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Yet today, some of them possess a hundred thousand.
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Then a man came with more than that,
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and the hypocrites said:
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"Allah is surely in no need of this man's charity,
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and this other man did not do this except for show."
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So it was revealed:
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"Those who criticize the voluntary givers..."
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“Those who point at such of the believers as give the alms willingly and such as can find naught to give but their endeavours, and deride them - Allah (Himself) derideth them. Theirs will be a painful doom.” (9:79)
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“Those who point at such of the believers as give the alms willingly and such as can find naught to give but their endeavours, and deride them - Allah (Himself) derideth them. Theirs will be a painful doom.” (9:79)
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Commentary on the hadith:
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"Protect yourselves from the Fire, even with half a date."
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"Bi-shaqq tamrah"
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means with half a date.
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The intended meaning is:
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Charity, even if it be but a little.
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We used to burden ourselves.
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Meaning, we would take on labor for a wage.
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In order to earn what we could give in charity.
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Then Abu 'Aqil came.
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He is a noble Companion, may Allah be pleased with him.
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His name is Habhab, and it is said Hubab.
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A person.
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He is 'Abd al-Rahman ibn 'Awf, may Allah be pleased with him.
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And it is said someone else.
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He set out.
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A metaphor for taking the initiative.
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The mudd (a dry measure).
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It is the amount that fills a person's two hands when they are cupped.
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And some of them.
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As if he were criticizing him personally.
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For a hundred thousand.
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Of dinars or dirhams.
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Those who find fault.
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Meaning, they criticize and disparage.
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The volunteers among the believers in their charity.
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Saying their intention is pride and showing off.
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“Those who point at such of the believers as give the alms willingly and such as can find naught to give but their endeavours, and deride them - Allah (Himself) derideth them. Theirs will be a painful doom.” (9:79)
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So they give out whatever they are able.
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From the benefits of the hadith.
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One learns from the hadith.
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The demonstration of the eagerness of the Companions, may Allah be pleased with them.
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To comply with the command.
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In the hadith is an indication of the habit of the hypocrites.
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Of discouraging and turning people away.
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From doing good deeds.
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It contains an encouragement to give charity.
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And that one should not belittle any good deed.
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No matter how small.
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It shows the promptness of the Companions, may Allah be pleased with them.
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In complying with the command of the Prophet, peace be upon him.
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Out of love, contentment, and submission.
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The hadith indicates that among the best of deeds.
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Is charity earned by one's own hand.
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It permits hiring oneself out.
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For a specific task under its conditions.
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From 'A'ishah, the wife of the Prophet, peace be upon him.
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She said.
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A woman came to me with two daughters, asking me for something.
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She found nothing with me except a single date.
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So I gave it to her.
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She divided it between her two daughters.
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Then she stood up and left.
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Then the Prophet, peace be upon him, entered.
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I told him about it.
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He said.
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Whoever is responsible for any of these girls.
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In one narration.
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Whoever is tested with any of these girls.
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And treats them well.
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They will be a shield for him from the Fire.
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Commentary on the hadith.
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"Whoever is responsible for" refers to guardianship.
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Which is the responsibility for them.
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"And treats them well."
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Meaning, treats them with kindness.
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Disciplines them well.
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Spends on them and shows them mercy.
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Provides for them and marries them off.
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"They will be a shield for him from the Fire."
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Meaning, a barrier from the Fire.
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From the benefits of the hadith.
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One learns from the hadith.
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The encouragement to give charity, even if it is little.
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It shows the mercy.
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That Allah the Exalted has placed.
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In the hearts of mothers.
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It shows that spending on daughters.
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And striving for their welfare.
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Is among the best of righteous deeds.
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That save one from the Fire.
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It emphasizes the rights of daughters.
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Over the rights of sons, due to their vulnerability.
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Chapter: The virtue of the charity of one who is stingy and healthy.
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From Abu Hurayrah, may Allah be pleased with him.
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He said.
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A man came to the Prophet, peace be upon him.
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And said.
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O Messenger of Allah.
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Which charity has the greatest reward?
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In one narration.
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The best.
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He said.
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That you give charity while you are healthy and stingy.
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In one narration.
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Healthy and greedy.
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Fearing poverty and hoping for wealth.
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And do not delay.
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Until it reaches the throat.
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You say, "Give so-and-so this much."
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"And give so-and-so that much."
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When it already belongs to so-and-so.
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Commentary on the hadith.
13:48
A man.
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It is said to be Abu Dharr, may Allah be pleased with him.
13:52
"Healthy."
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Meaning, in good health.
13:56
"Stingy."
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Meaning, miserly with greed.
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"Fearing poverty."
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Meaning, you fear becoming poor.
14:04
"Hoping for wealth."
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Meaning, you covet riches.
14:08
"Do not delay."
14:10
Meaning, do not postpone or wait.
14:12
"Until it reaches the throat."
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Meaning, until the arrival of.
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Death.
14:18
"When it already belongs to so-and-so."
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He means the heir.
14:22
From the benefits of the hadith.
14:24
One learns from the hadith.
14:27
The eagerness of the Companions for.
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Deeds with great rewards.
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It shows that.
14:33
Generosity with wealth during illness.
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Does not erase the trait of stinginess.
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From 'A'ishah, may Allah be pleased with.
14:41
Her.
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Some of the wives of the Prophet, peace be upon him.
14:47
We said to the Prophet, peace be upon him.
14:51
Which of us will be the quickest to join you?
14:53
He said.
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The one with the longest hand among you.
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So they took a cane to measure their arms.
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And Sawdah had the longest hand.
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We learned later.
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That the length of her hand was charity.
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And she was the quickest of us to join him.
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And she loved charity.
15:13
Commentary on the hadith.
15:18
"Quickest to join you."
15:20
The meaning is dying after you.
15:22
"So they took a cane."
15:24
Meaning, a stick from a plant.
15:26
"To measure."
15:28
Meaning, they estimated it by the arm of each one of them.
15:32
"We learned later."
15:34
Meaning, after the death of Zaynab bint Jahsh, may Allah be pleased with her.
15:38
From the benefits of the hadith.
15:40
One learns from the hadith.
15:43
The legitimacy of taking speech at its literal and true meaning.
15:47
And there is no blame on one who does that.
15:49
The hadith indicates that judgment is based on meanings when there is context.
15:55
Chapter: If one gives charity to a rich person without knowing.
16:01
From Abu Hurayrah, may Allah be pleased with him.
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That the Messenger of Allah, peace be upon him, said.
16:11
A man said.
16:13
"I will surely give charity."
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So he went out with his charity and placed it in the hand of a thief.
16:20
In the morning, they were talking.
16:22
"Charity was given to a thief."
16:24
He said.
16:26
"O Allah, all praise is Yours."
16:28
"I will surely give charity."
16:31
So he went out with his charity.
16:33
And placed it in the hand of a prostitute.
16:36
In the morning, they were talking.
16:38
"Charity was given to a prostitute last night."
16:41
He said.
16:43
"O Allah, all praise is Yours."
16:45
"To a prostitute."
16:47
"I will surely give charity."
16:49
So he went out with his charity.
16:51
And placed it in the hand of a rich person.
16:53
In the morning, they were talking.
16:56
"Charity was given to a rich person."
16:58
He said.
17:00
"O Allah, all praise is Yours."
17:02
"For the thief, the prostitute, and the rich person."
17:06
Then he was approached and told.
17:09
"As for your charity to the thief."
17:12
"Perhaps he will refrain from his theft."
17:15
"And as for the prostitute."
17:17
"Perhaps she will refrain from her prostitution."
17:21
"And as for the rich person."
17:22
"Perhaps he will take heed and spend from what Allah has given him."
17:27
Commentary on the hadith.
17:30
A man who was from the Children of Israel.
17:35
He placed it in the hand of a thief.
17:37
Without knowing that he was a thief.
17:40
"In the morning, they were talking."
17:42
Meaning, the people among whom this charitable man lived.
17:47
"O Allah, all praise is Yours."
17:49
Meaning, praise be to Allah in all circumstances.
17:52
"He was approached," meaning he saw in a dream.
17:55
Or heard a caller, an angel or otherwise.
17:59
Or a prophet informed him.
18:01
Or a scholar gave him a ruling.
18:03
"Perhaps."
18:05
"Perhaps" from Allah the Exalted carries the meaning of certainty and inevitability.
18:10
"And as for the rich person, perhaps he will take heed."
18:13
That is because when he gave charity to him.
18:16
It shamed him and exposed him to the example of others.
18:19
Among the benefits of the hadith:
18:23
The hadith clarifies the blessing of sincerity and its merit,
18:27
And its impact upon others.
18:29
It also indicates that Allah, Glorified and Exalted be He,
18:32
Rewards the servant according to his intention for good.
18:35
It further shows that if a person giving charity intends by their charity the Countenance of Allah, it is accepted from them,
18:41
And it does not harm them if they placed it in the hands of someone undeserving, while being ignorant of their state.
18:46
There is a difference of opinion regarding the obligatory zakat.
18:49
The hadith clarifies the merit of secret charity.
18:53
It also indicates that it is incumbent upon the believer to praise Allah in every circumstance.
18:58
It contains an exhortation to submission and contentment,
19:01
And a condemnation of complaining against the divine decree.
19:03
The hadith establishes the principle that judgment is based on the apparent state until the contrary becomes clear.
19:09
The hadith indicates that one should not pay heed to the words of those who discourage others from acts of worship and good deeds.
19:16
It clarifies that one of the purposes of charity is to provide dignity to those who are deserving.
19:21
The hadith provides evidence that admonition through actions
19:25
Reaches the level of admonition through words, and even exceeds it.
19:29
For such an admonition serves as a deterrent and a restraint.
19:33
Chapter: Giving charity to one's son without realizing it.
19:40
On the authority of Ma'n Ibn Yazid, may Allah be pleased with him, who said:
19:44
I pledged allegiance to the Messenger of Allah, peace be upon him,
19:47
Along with my father and my grandfather.
19:50
He arranged a marriage for me, so he married me off.
19:53
And I brought a dispute before him.
19:55
My father, Yazid, had taken out some dinars to give as charity,
20:00
And he placed them with a man in the mosque.
20:03
I came and took them,
20:06
Then I brought them to him.
20:08
He said, "By Allah, it was not you I intended."
20:12
So I brought the dispute before the Messenger of Allah, peace be upon him.
20:17
He said, "You shall have what you intended, O Yazid,"
20:21
"And you shall have what you took, O Ma'n."
20:24
Commentary on the hadith:
20:28
"My grandfather" is Al-Akhnas Ibn Habib, may Allah be pleased with him.
20:34
"He arranged a marriage for me" means:
20:37
The Prophet, peace be upon him, proposed on my behalf to a woman.
20:41
"So he married me off" means he facilitated my marriage.
20:44
"And I brought a dispute before him"
20:46
Means I presented to the Prophet, peace be upon him,
20:49
A dispute between me and my father.
20:52
"And he placed them with a man"
20:54
Meaning he authorized him to give them as charity to whoever was in need of them.
20:59
"By Allah, it was not you I intended"
21:02
Meaning, as the recipient of the charity.
21:03
"And you shall have what you took, O Ma'n"
21:06
Because you were in a position of need.
21:08
Among the benefits of the hadith:
21:12
This hadith indicates that deeds are judged by intentions,
21:17
And that a person is rewarded for their intention.
21:20
It permits appointing an agent for marriage proposals, charity, and other matters.
21:25
The hadith provides evidence for acting upon a general agency.
21:29
It shows the legality of seeking arbitration between a father and son.
21:33
Such arbitration does not constitute disobedience.
21:36
It permits taking pride in divine gifts
21:40
In the manner of speaking of the blessings of Allah,
21:43
Not in the manner of showing off or arrogance.
21:46
The hadith shows that the one giving charity receives the reward for what they intended,
21:50
Whether or not they happened upon someone deserving.
21:53
Chapter: One who orders their servant to give charity without handing it over personally.
22:00
On the authority of 'A'ishah, may Allah be pleased with her, who said:
22:04
The Messenger of Allah, peace be upon him, said:
22:08
"If a woman spends from the food of her house without causing waste,"
22:13
In one narration: "gives charity,"
22:16
In another narration: "feeds,"
22:19
"She has her reward for what she spent,"
22:22
"Her husband has his reward for what he earned,"
22:25
"And the keeper has the like of that,"
22:28
"Without any of them diminishing the reward of the other in the slightest."
22:31
Commentary on the hadith:
22:35
"Spends" means gives charity.
22:38
"Food of her house" is restricted to food,
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Because it is usually permitted to give, unlike gold and silver coins.
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For spending those is not permitted except with permission.
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"Without causing waste"
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Means she does not cause harm by exceeding what is customary.
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"Her husband has his reward" because he is the owner of the food.
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"And the keeper"
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The keeper is the one entrusted with the safekeeping of the food,
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Whether a servant or otherwise.
23:09
Among the benefits of the hadith:
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One learns from the hadith:
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The permissibility of a woman giving charity from her husband's wealth in moderation,
23:21
If she knows from her husband's state that he would be pleased with that.
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It contains an exhortation to economy in spending and charity from the wealth of others.
23:30
Chapter: There is no charity except from what is left after sufficiency.
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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The Prophet, peace be upon him, said:
23:43
"The best charity is that which leaves one with sufficiency."
23:46
In one narration:
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"The best charity is that which is given from what is left after sufficiency."
23:51
"And the upper hand is better than the lower hand,"
23:55
"And begin with those you support."
23:58
"A woman says:"
24:01
"'Either feed me or divorce me.'"
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"'And a slave says:'"
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"'Feed me and employ me.'"
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"'And a son says:'"
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"'Feed me, to whom are you leaving me?'"
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They said:
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"O Abu Hurayrah,"
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"Did you hear this from the Messenger of Allah, peace be upon him?"
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He said: "No, this is from the pouch of Abu Hurayrah."
24:26
Commentary on the hadith:
24:29
"That which leaves one with sufficiency"
24:31
Means from what is left after sufficiency.
24:34
Meaning it does not leave the giver in need of asking after their charity.
24:39
"And the upper hand"
24:41
Meaning the one who gives.
24:43
"Is better than the lower hand"
24:45
Meaning the one who asks.
24:47
"And begin with those you support"
24:49
"And begin with those you support"
24:51
Meaning those whose maintenance is obligatory upon you.
24:54
A man supports his family
24:56
When he provides what they need in terms of food, clothing, and other necessities.
25:01
"This is from the pouch of Abu Hurayrah"
25:04
Meaning it is a statement of Abu Hurayrah, may Allah be pleased with him,
25:07
So it is attributed to him (mawquf).
25:10
Among the benefits of the hadith:
25:14
One learns from the hadith:
25:16
That one of the conditions of giving charity is that the giver is not in need of it for their own maintenance or the maintenance of those they support.
25:23
The hadith indicates that spending on those whose maintenance is obligatory is charity,
25:28
And it is more deserving.
25:30
It provides guidance on prioritizing economy and expenditures.
25:35
It shows that one of the most worthy ways to interpret a hadith
25:39
Is the interpretation of the Companion who narrates it.
25:43
The hadith points to the importance of striving to ensure the sufficiency of the one receiving charity.
25:50
On the authority of Hakim Ibn Hizam, may Allah be pleased with him,
25:53
From the Prophet, peace be upon him, who said:
25:57
"The upper hand is better than the lower hand,"
26:01
"And begin with those you support,"
26:03
"And the best charity is that which is given from what is left after sufficiency,"
26:06
"And whoever seeks to be chaste, Allah will make him chaste,"
26:09
"And whoever seeks self-sufficiency, Allah will make him self-sufficient."
26:12
Commentary on the hadith:
26:16
"Whoever seeks to be chaste"
26:18
Seeking chastity is the request for purity.
26:21
It is refraining from the forbidden and from asking of people.
26:24
It is also said that seeking chastity is patience and integrity regarding a matter.
26:30
"Whoever seeks self-sufficiency, Allah will make him self-sufficient"
26:33
Meaning whoever seeks wealth from Allah, He will grant it to him.
26:36
Among the benefits of the hadith:
26:40
One learns from the hadith:
26:43
The clarification of the merit of seeking chastity and refraining from asking of people.
26:47
It shows that the reward is of the same nature as the deed.
26:53
On the authority of Ibn 'Umar, may Allah be pleased with them both,
26:56
That the Messenger of Allah, peace be upon him,
26:59
Said while he was on the pulpit,
27:01
And he mentioned charity, chastity, and asking:
27:05
"The upper hand is better than the lower hand."
27:09
The upper hand is the one that gives,
27:12
And the lower is the one that asks.
27:14
Among the benefits of the hadith:
27:17
One learns from the hadith:
27:20
That the texts of the hadith interpret one another.
27:24
The hadith clarifies the merit of seeking chastity and refraining from asking.
27:28
It permits the preacher to speak about everything that is beneficial in terms of admonition, knowledge, and acts of devotion.
27:35
It contains an exhortation to charity and spending in ways of obedience.
27:40
Chapter: Encouraging charity and interceding for it.
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On the authority of Abu Musa, may Allah be pleased with him, who said:
27:50
The Prophet, peace be upon him, was sitting,
27:54
When a man came to him asking or seeking a need.
27:59
He turned to us with his face and said:
28:03
"Intercede, and you will be rewarded,"
28:06
"And Allah will decree through the tongue of His Prophet what He wills."
28:10
Commentary on the hadith:
28:12
"Intercede"
28:13
Intercession is seeking the fulfillment of a need for another.
28:18
"And Allah will decree through the tongue of His Prophet what He wills"
28:22
Meaning Allah, Exalted be He, decrees through the tongue of the Prophet, peace be upon him,
28:27
Regarding the attainment of his need,
28:29
So the seeker attains his objective,
28:32
And you receive the reward.
28:34
Among the benefits of the hadith:
28:38
One learns from the hadith:
28:41
The clarification of the merit of walking to fulfill the need of a Muslim,
28:44
And interceding for them in permissible matters.
28:47
It shows that the reward is attained by the one who strives,
28:50
Even if the objective is not attained.
28:52
On the authority of Asma',
28:56
That the Messenger of Allah, peace be upon him, said:
29:00
"Spend,"
29:02
In one narration:
29:03
"Give charity,"
29:05
"And do not count, lest Allah count against you,"
29:08
"And do not withhold, lest Allah withhold from you."
29:11
In one narration:
29:13
"Do not tie up, lest it be tied up against you."
29:16
In one narration:
29:18
"Give as much as you are able."
29:20
Commentary on the hadith:
29:24
"Spend" means give charity.
29:27
"Do not count, lest Allah count against you."
29:30
"Counting"
29:32
Is knowing the amount of a thing, its weight, or its number.
29:35
The intended meaning is:
29:37
Allah, Exalted be He, will withhold blessing and provision from you just as you withheld.
29:42
"And do not withhold, lest Allah withhold from you."
29:45
Meaning: do not keep your wealth locked away in a container to preserve it without spending it.
29:50
For that will become a cause for you to be withheld from [Allah's bounty].
29:52
"Do not withhold" (la tuki).
29:54
This is a metaphor for stinginess and miserliness.
29:57
"Give" (ardkhi).
29:59
The term *radgh* refers to giving a small amount.
30:02
Among the benefits of this hadith:
30:06
It is understood from the hadith that the recompense is of the same nature as the deed.
30:10
It contains an encouragement to spend and a condemnation of stinginess and hoarding.
30:14
It also indicates that charity causes wealth to grow.
30:17
And it serves as a cause for blessing and increase within that wealth.