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Sadaqah: Its Virtues and Benefits in Qur’an and Sunnah

Sadaqah: Its Virtues and Benefits in Qur’an and Sunnah

By: Sayyid Saabiq

The legitimacy of giving sadaqah other than that of zakah is not restricted by a time limit or definite nisab. The amount designated for expenditure need not be a certain percentage (for example, a tithe, a one-quarter tithe, or a one-tenth tithe). It is an open-ended matter that is left to the beneficence, generosity, and condition of the one who gives. The protection of a revered man from destruction and harm is an obligation upon whoever can help him, but more than that, it is left unquantified.

People overlook most of the public rights which the Qur’an supports, for these rights seek to establish an honorable and just social life. People spend only a small amount on the needy and even less for beggars because they are considered the least deserving nowadays. This is due to the fact that beggars have made begging a profession, even though most of them are well-to-do.

Ibn Hazm says: “It is enjoined upon the rich of every country to support their poor, and the ruler has the authority to force them to do so. This is called for when the prescribed zakah or the holdings of other Muslims are not enough to meet the needs of the poor. In that case, their food and their clothing to protect them from the elements and the eyes of the passer-by would be provided by the rich.”

The proof for this is in the saying of Allah:

Give the kinsman his due, and the needy, and the wayfarer. (Al-Israa’ 17:26)

Allah also says:

Show kindness to parents, to near kin and orphans, to the needy, to relatives, to neighbors who are not related to you, to fellow travelers and wayfarers, and (to the slaves) whom your right hand possesses. (An-Nisaa’ 4:36)

Generosity urges support for the above-mentioned people and forbids harming them.

Referring to the guilty in the life to come, the Qur’an says that they would ask each other: “What brought you to this hellfire?” They will answer: “We were not of those who prayed, nor did we feed the needy”. (Al-Muddaththir 74:42-44)

Thus, Allah links feeding the needy with performing prayers.

The Messenger of Allah (peace be upon him) said: “He who does not have mercy upon people, Allah’s mercy will be kept from him.” (At-Tirmidhi)

Thus, anyone upon whom Allah bestowed His grace and who sees his Muslim brother hungry, in need of clothes, and miserable, and still does not help him, he will, indeed, deprive himself of Allah’s mercy.

`Uthman An-Nahdi reported that `Abdur-Rahman ibn Abi Bakr informed him that the Companions of As-Suffah were poor and that the Messenger of Allah, upon whom be peace, said: “He who has enough food for two, let him invite a third, and he who has food for four, let him invite a fifth or a sixth.”

It is related from Ibn `Umar that the Messenger of Allah (peace be upon him) said: “A Muslim is a brother of another, and he should neither do injustice to him nor betray him.”

Thus, anyone who lets a needy Muslim go without food or clothes while, in fact, he is able to feed and clothe him would have betrayed him.

It is related from Abu Sa`eed Al-Khudri that the Messenger of Allah said: “He whose holdings exceed his needs, let him support the one whose holdings do not, and he whose food exceeds his needs, let him share it with him who does not have food.” Abu Sa`eed Al-Khudri says: ”Then he mentioned so many kinds of property that we thought no one of us had the right to have anything surplus with us.” This is the consensus of the companions, as it was reported by Abu Sa`eed Al-Khudri.

Concerning this tradition, it is reported on the authority of Abu Musa Al-Ash`ari that the Prophet (peace be upon him) said: “Feed the hungry, visit the sick, and ransom the prisoner.”

There are many verses in the Qur’an and numerous sound hadiths on this subject. `Umar says: “If I were to live again the past which I have already lived, I would take the surplus from the rich and distribute it among the poor immigrants (muhajirun).” This is considered to be the most authentic report.

`Ali said: “Allah (the Exalted be He) has placed a due upon the properties of the rich to meet the needs of the poor. Thus, if the poor go hungry or naked or struggle because of the neglect of the rich, then Allah will hold them (the rich) accountable on the Day of Judgment and will punish them.”

Ibn `Umar is reported to have said: “There is a due on your property other than zakah.” It is related from `A’ishah (the mother of the believers), Al-Hasan ibn `Ali, Ibn `Umar that all of them replied to those who had asked them: “If you are asked for help in cases of blood money, heavy debt, or desperate poverty, then it is a must for you to give them from your holdings.”

It was accurately reported by Abu `Ubaydah ibn Al-Jarrah and 300 Companions that (once) when their provisions had run very low, Abu `Ubaydah ordered them to collect what was left and place it into two bags and then allot it to each one equally. Then he said: “It is not permissible for a hard-pressed Muslim to eat the meat of a dead animal or a pig when he can find surplus food from either a Muslim or a dhimmi (non-Muslims living under the protection of the Islamic State). It is an obligation of the one who has food to feed the hungry.”

Allah says:

And if one party of them does wrong to the other, fight those who do wrong until they return to the ordinance of Allah. (Al-Hujurat 49:9)

Thus, one who withholds a right is an oppressor of his brother. The latter is the possessor of that right.

On this basis, Abu Bakr As-Siddiq waged war against those who refused to pay their zakah.

From the preceding, one can see the degree of compassion and commiseration that Islam has for the deprived. Islam, in fact, excels over all other faiths and systems. They are like weak, sputtering candles when placed next to the bright and steady light of the sun of Islam.

Voluntary Sadaqah

Islam calls upon the individual to spend freely in ways that please the heart of the donor, and evoke generosity, goodness, reverence, and obedience to Allah.

Voluntary Sadaqah in the Qur’an

Allah says:

The parable of those who spend their wealth in the way of Allah is that of a grain of corn: it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases; Allah cares for all and knows all things. (Al-Baqarah 2:261)

By no means shall you attain righteousness unless you give freely of that which you love, and whatever you give, Allah knows it well. (Aal `Imran 92)

And spend from what We have made you heir. For those of you who believe and spend, for them is a great reward. (Al-Hadid 57:7)

Voluntary Sadaqah in the Hadith

The Messenger of Allah (peace be upon him) said: “Sadaqah appeases the anger of the Lord and wards off the agony of death.” (At-Tirmidhi)

It is similarly related that the Messenger of Allah (peace be upon him) said: “The sadaqah of the Muslim increases during his lifetime. It also softens the agony of death, and through it, Allah takes away arrogance and vanity.”

The Messenger of Allah said: “’There is not a day in which the obedient servants rise in the morning or two angels descend, and one of them says: ‘O Allah! Compensate the one who spends freely.’ The other angel says: ‘O Allah! Let an annihilation come upon the one who is niggardly.’” (Muslim)

The Messenger of Allah said:

“Acts of kindness protect one from ruin wrought by evil. Sadaqah given secretly appeases the anger of the Lord, and a gift to strengthen the ties of relationship increases one’s life span. All good deeds are sadaqah, and those who do acts of kindness in this world are also the same people in the other world. Those who do misdeeds in this world are the same people in the other world. The first of those who shall enter Paradise are the people who do acts of kindness.” (At-Tabarani)

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The article is an excerpt from the author’s translated book “Fiqh Us Sunnah”.

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