Reading Time

• Summary Transcript: ~3 minutes
• Full Transcript: ~20 minutes

Learning Objectives

• Understand the difference between zakah (mandatory charity) and sadaqah (voluntary charity) in Islam.
• Recognize the significance of intention and quality in acts of charity.
• Explain the spiritual benefits of charity, including protection from hardship and as a means of redemption.
• Identify the purposes of Islamic punishments, specifically the concepts of zawajir (deterrence) and jawabir(rectification).
• Describe how Islamic law applies mercy, providing opportunities for repentance and forgiveness before enacting punishment.
• Illustrate the Prophet Muhammad’s ﷺ compassionate approach in cases of wrongdoing, such as adultery, through the stories of Ma’iz and Al-Ghamidiyya.
• Understand the concept of qisas (retaliatory justice) and the options available to a victim’s family, including forgiveness and blood money.
• Distinguish between private beliefs and public actions in cases of apostasy and their implications for community harmony.
• Appreciate the adaptability of Islamic law to different circumstances, as exemplified by Caliph Umar’s response during the famine.
• Reflect on how Islamic teachings on charity and justice contribute to societal stability, accountability, and mercy.

Class Summary

Understanding Zakah, Sadaqah, and Islamic Justice

The Power of Charity in Islam

In Islam, charity, or giving to others, holds a profound spiritual value. Muslims are encouraged to give both zakah(mandatory charity) and sadaqah (voluntary charity). While zakah is a religious obligation, sadaqah goes beyond the minimum, offering an opportunity to gain Allah’s favor by supporting those in need. The Prophet Muhammad ﷺ taught that true wealth lies not in what we keep but in what we give away in charity, emphasizing that what is saved for the afterlife is what truly belongs to us.

The Virtue of Giving and the Importance of Intent

When it comes to charity, the quality and intention behind giving are paramount. The Prophet ﷺ highlighted that even a small act of charity given with a sincere heart could bring blessings as immense as a mountain. Charity, he taught, can protect a person from hardship and misfortune and even extinguish Allah’s anger. Furthermore, Islam encourages people to overcome the doubts and whispers of shaytan (Satan) that can discourage them from being generous. Acts of charity bring rewards that far outweigh the temporary sacrifices of wealth, often resulting in even more blessings for the giver.

Islamic Law and the Role of Mercy

Beyond charity, the teachings of Islam also focus on justice and the well-being of the community. The punishments prescribed in Islam, such as those for adultery or theft, aim to serve as deterrents, with the ultimate goal of rectifying behavior rather than seeking revenge. This principle, known as zawajir wa jawabir (deterrence and rectification), underscores the Islamic emphasis on preventing harm to society and encouraging repentance.

Punishments with a Purpose

The legal system in Islam stresses mercy, as shown in the Prophet’s ﷺ approach to cases of adultery and murder. For instance, in cases where justice demands qisas (retaliation), the victim’s family can choose to show mercy and forgive, accepting blood money instead. This system gives families a voice in the process, with forgiveness encouraged as a form of healing and reconciliation. Similarly, the punishment for apostasy applies only to those who publicly renounce Islam to incite division within the Muslim community, as Islam prioritizes unity and the welfare of society. If personal beliefs are kept private, there is no punishment, reflecting the Islamic value of individual freedom within the bounds of social stability.

Balancing Justice and Mercy in Islamic Teachings

Islamic law remains flexible and responsive to circumstances. During times of hardship, such as famine, punishment for theft may be waived, as people may be stealing out of necessity. In such cases, as exemplified by Caliph Umar ibn al-Khattab, compassion takes precedence, allowing Islamic law to adapt in order to best serve justice and societal harmony.

Conclusion

Ultimately, Islam’s teachings on charity and justice are deeply interconnected. Charity is seen as a means of purifying one’s wealth and heart, while Islamic laws serve to protect individuals and promote harmony within the community. Through mercy, generosity, and fairness, Islam offers a path to spiritual growth and social justice, with an emphasis on compassion and accountability. By following these principles, Muslims aim to create a balanced, just, and merciful society.

Full Transcript

Introduction to Zakah and Voluntary Charity

Alhamdulillah, rabbil alameen, salallahu wa sallam, wa baraka nabiyyin wa muhammadin wa ala alihi wa sahbihi wa sallam, tasliman kathira thumma ma ba’d. For the last couple of weeks, we’ve been studying together the inner secrets of zakah and charity. We talked about the etiquette and the secrets of giving zakah, the secrets of receiving zakah, and tonight, inshallah ta’ala, we’re going to be talking about the extra giving – that is, voluntary charity or sadaqah al-tattawah. This is not an obligation, but rather something you give willingly from yourself.

Imam Ibn Qudamah is not going to focus on a lot of the etiquette and adab because these are similar to those of giving and receiving zakah. Instead, he’s trying to bring to our attention the spirit of sadaqah and its real meaning, encouraging you to give more, inshallah ta’ala. So, let’s hear from Imam Ibn Qudamah what he says about the etiquette and inner secrets of giving sadaqah.

The Importance and Virtue of Voluntary Charity

Bismillah. Bismillah wa’lhamdulillah wa’l salatu wa’l salamu ala rasulillah. Imam Ibn Qudamah begins section three on the voluntary charity, its excellence, and its etiquette.

The excellence of voluntary charity, sadaqah, is well known. Imam Bukhari relates a hadith from Ibn Mas’ud (radiyallahu anhu), who narrates that Allah’s Messenger ﷺ said, “To whom among you is the wealth of his heirs more beloved than his own wealth?” He asked this question, and they replied, “O Allah’s Messenger ﷺ, there is none among us who does not feel that his wealth is more beloved to him.”

The Prophet ﷺ responded, “Truly, his wealth is what he puts forward, and the wealth of his heirs is what he postpones.” In this chapter, Imam Ibn Qudamah chose to mention hadith as reminders of the meaning and inner secrets of giving sadaqah.

Teaching Through Provocative Questions

He begins with a hadith from Ibn Mas’ud (radiyallahu anhu) in which the Prophet ﷺ asked, “Ayyukum malu warithihi ahabbu ilayhim min malihi?” which means, “Who among you prefers the wealth of his heirs over his own wealth?” Let’s discuss this hadith, not only in terms of its topic but also in the way the Prophet ﷺ presented it.

When the Prophet ﷺ started speaking on this topic, he began with a provocative question, not just a rhetorical one, but one that had an obvious answer. He asked who would prefer to leave their wealth for their heirs rather than enjoying it themselves. Most people would say, “Of course not; I want to enjoy it.” This is an obvious answer, so why did the Prophet ﷺ begin with this question? It was meant to provoke thought and draw their attention to something important through what we call bara’at al-istihlal in Arabic – a brilliant, arresting way to start the conversation.

Paradigm Shift in Understanding Wealth and Charity

The Prophet ﷺ often began conversations in this manner. He did the same in another instance when he asked, “Do you know who the bankrupt is?” When people responded, saying that the bankrupt is the one with no money, he explained that the true bankrupt is someone who, despite good deeds, loses them due to having wronged others. This creates a paradigm shift, making people think deeply and differently.

In another instance, the Prophet ﷺ asked, “Which tree in the desert is like the example of a believer?” People were surprised by the question and began suggesting different types of trees, but none guessed the most obvious one – the palm tree, which was common in Medina. This showed that sometimes we overlook the obvious answers.

Another time, while on the hill of Arafah, the Prophet ﷺ asked people questions about where they were, which day it was, and what month it was. Although everyone knew it was Mecca and a sacred day in a sacred month, they hesitated, thinking he might be referring to something different.

This technique of asking obvious questions helped capture attention. The Prophet ﷺ was a brilliant speaker, even when presenting simple matters, and sometimes asked questions to help people think more deeply. I use the same approach in the Riyadh al-Saliheen sessions after Isha, sometimes asking obvious questions to engage thought.

The Prophet ﷺ on True Wealth

The Prophet ﷺ asked here, “Who among you loves the wealth of his heirs more than his own wealth?” They replied, “None of us loves the wealth of our heirs more than our own wealth.” So, the Prophet ﷺ taught that our real wealth is what we give forward in charity. Once you die, your wealth becomes theirs, not yours. Islamically, you can’t dictate how your wealth is distributed on your deathbed; it is no longer yours. The Prophet ﷺ emphasized that what you give forward is truly yours.

In another narration, the Prophet ﷺ said, “The son of Adam says, ‘My money, my money,’ yet what is truly his from his wealth is only what he has eaten and worn out. The rest goes to others when he dies.” Giving charity from your wealth before you die is what remains with you.

Quality Over Quantity in Charity

He then mentioned that even if you give something as small as a date from good earnings, Allah will accept it, nurture it, and make it as weighty as a mountain. With Allah, it’s about quality, not quantity. Whether you give a small or large amount, Allah will multiply it if the intention is pure.

Another hadith states that charity extinguishes the Lord’s anger and protects from an evil death. Although the authenticity of this hadith is debated, it is often accepted in the category of fada’ilul a’mal, or virtues, as it aligns with the broader principles of charity. Charity can bring Allah’s pleasure and protect from His wrath. Failing to act on known virtues can lead to displeasure.

The Prophet ﷺ also said, “Charity is your redemption from the fire.” By giving charity, you ransom yourself from Jahannam. Each morning, when the sun rises, you should perform an act of charity for every joint in your body, either through wealth or good deeds. This is equivalent to duha prayer, a highly valued act that covers all your body’s “ransom” from Jahannam.

Overcoming the Whispering of Shaytan When Giving Charity

Abu Huraira narrates that the Prophet ﷺ said, “No one gives anything in sadaqah without parting with seventy devils.” This implies overcoming many whispers and doubts from shaitan when committing to charity. Sometimes, people raise their hands in charity but reduce their pledge upon facing doubts or second thoughts. Resisting such doubts is like casting away seventy devils.

The next narration, which may be from Bani Israel, tells of a monk who spent sixty years in worship but sinned with a woman. He later gave a piece of bread in charity to a poor person just before he died. When his deeds were weighed, the sin outweighed sixty years of worship, but the bread outweighed the sin, illustrating that sometimes, quality and sincerity in an act of charity can outweigh a lifetime of ritual worship.

Charity Does Not Diminish Wealth

The Prophet ﷺ said that charity does not diminish wealth. Although it may reduce your immediate funds, Allah puts barakah (blessing) in what remains. Often, we find that a smaller amount given in charity goes much further in value.

Aisha narrates that after they slaughtered a sheep, the Prophet ﷺ asked, “What is left of it?” She replied, “Only the shoulder blade,” but he said, “All of it is left except for the shoulder blade.” This shows his positive outlook: charity is not lost but is sent forward for future reward.

When giving charity, give with dignity and respect for the recipient, as Imam Ibn Qudamah explains. Some scholars discuss whether it is better for a poor person to take from zakah or from sadaqah. Zakah is an obligatory right of the poor, with no shame in taking it, while sadaqah comes from voluntary kindness and might be perceived as a favor. Some argue it is better for the poor to take from zakah to preserve their dignity.

The Best Time to Give Charity

Abu Huraira narrates that Allah’s Messenger ﷺ said, “The best charity is what you give when you are healthy and fearing poverty, hoping for wealth.” Giving while hoping for Allah’s reward is highly valued, more so than giving when wealth is abundant and fear is absent.

The Prophet ﷺ warned that a person’s wealth is only theirs until their final moment. Once they reach that point, they can no longer control its distribution, emphasizing the importance of intentional charity before death. The law even prevents someone from giving away their assets in the last moments to ensure fairness.

May Allah make us among those who listen to His teachings and act upon the best of them. May He protect us, our families, and our wealth. Inshallah, next week, we will discuss the secrets of fasting.

Just a quick note about next week’s session: we will be discussing hadith number 14, specifically about life’s punitive and punishment systems. This topic may include language that might be difficult for the younger audience, so parents should be aware.

Alhamdulillah, rabbil alameen. We pray Allah makes this beneficial for us, our loved ones, and for those who practice it.

Punishments in Islam: Zawajir and Jawabir

Bismillahirrahmanirrahim. As-salatu was-salamu ala rasulillah. Imam Ibn Rajab (rahimahullah) comments: As for the adulterer, a person who has been married and then commits adultery, the Muslims are unanimous that the sentence for that is to be stoned until dead. The Prophet ﷺ implemented this punishment for Ma’iz and for a woman known as Al-Ghamidiyya. There was once a verse in the Quran that specifically mentioned stoning, but its wording was abrogated, while its judgment remains in effect. It stated, “The full-grown man and the full-grown woman, stone them absolutely as a punishment from Allah, subhanahu wa ta’ala, and Allah is mighty, wise.”

Story of Ma’iz and Al-Ghamidiyya’s Confession and Repentance

Now, we discussed last week that when Ma’iz confessed to the Prophet ﷺ, he tried to give him every opportunity to withdraw his confession. The Prophet ﷺ turned away from him repeatedly, even questioned his mental state, and finally, asked him explicitly whether he had indeed committed the full act. Ma’iz’s insistence on receiving the prescribed punishment demonstrated the overwhelming sense of guilt that drove him to seek purification.

Likewise, Al-Ghamidiyya came to the Prophet ﷺ while she was pregnant, confessing her sin. The Prophet ﷺ gave her multiple chances to leave and return only after her child was born. After she had delivered, she came back, and he asked her to wait until the child was weaned. She returned again, holding her child, yet still sought purification. This reflects her profound remorse and sincerity in seeking forgiveness. Her repentance, as the Prophet ﷺ described, was so great that it would cover the sins of all the people of Medina if divided among them.

The Purpose of Islamic Punishments: Deterrence and Rectification

Islamic law prioritizes mercy. The Prophet ﷺ’s actions show that he tried to avoid punishment when repentance could be attained without it. It’s essential to understand that Islamic punishments, known as hudud, are applied in extreme cases and aim to purify both the individual and society. These punishments are categorized as zawajir wa jawabir. Zawajir are deterrents to prevent people from committing the crime, while jawabir are meant to rectify or absolve the individual from the sin.

Qisas: Retaliatory Punishment and the Role of Mercy

When it comes to enforcing these punishments, they are designed to protect the community by ensuring that individuals learn from their actions and the community remains safe. Rather than isolating individuals, Islam applies these punishments directly to the perpetrator, meaning it does not punish the family or wider community by removing a person indefinitely, as is often the case with prison sentences in other systems. This approach helps maintain family stability and reduces the societal impact of incarceration.

Apostasy: Understanding the Punishment for Publicly Leaving the Faith

Finally, we address the topic of apostasy, where the Prophet ﷺ’s words, “the one who leaves his religion and separates himself from the community,” are often misunderstood. Apostasy in Islam refers not simply to abandoning one’s faith but to doing so in a way that creates division within the Muslim community. When someone openly rejects Islam and seeks to draw others away or causes public discord, it threatens the social cohesion of the community. For this reason, apostasy is only punishable if it involves incitement against the community. If an individual changes their belief privately without causing disruption, they are left alone. Islamically, the goal is to preserve the unity and stability of the community, and individuals have historically not been pursued unless their actions threatened this stability.

In summary, Islamic punishments serve as deterrents to prevent crime and disorder, not to act as vengeance. Justice is rooted in a balance between mercy and accountability, considering the societal context and the impact of actions. During a famine, for example, Umar ibn al-Khattab (radiyallahu anhu) suspended the punishment for theft, recognizing that in a time of widespread hunger, people were stealing out of necessity rather than greed. Such decisions highlight that Islamic law is not rigid but rather adaptive to the social and economic realities of the community.

Before any punishment is enforced, society must first fulfill its obligations toward justice, economic welfare, and security. When these foundational needs are met, the enforcement of justice serves as a means of reconciliation and restoration rather than division.

May Allah subhanahu wa ta’ala make us among those who listen to this knowledge and follow the best of it, seeking justice and mercy for all. May Allah protect us, our families, and our communities and guide us to act justly in all our affairs. Ameen.

Q&A

1. What are the two main forms of charity in Islam, and how do they differ?
   • Zakah (mandatory charity) is an obligatory form of charity for eligible Muslims, with specific rules for recipients.
   • Sadaqah (voluntary charity) is an extra, optional act of giving without restrictions, based on personal choice.
2. According to the Prophet Muhammad ﷺ, what is the true wealth of a person?
   • True wealth is what one gives forward in charity, as this benefits a person in the afterlife rather than wealth left behind for others.

3. Why does Islam place emphasis on the quality and intention behind acts of charity?
   • Islam values sincere intention; even a small gift given purely is greatly rewarded. Charity purifies the heart and brings blessings.
4. What are the potential spiritual benefits of giving charity, according to the Prophet ﷺ?
   • Charity can protect from hardship, bring Allah’s blessings, extinguish His anger, and guard against an evil death. It serves as redemption from the fire of Jahannam.

5. What are zawajir and jawabir, and how do they relate to Islamic punishments?
   • Zawajir are deterrents intended to discourage crime, while jawabir are measures for repentance and rectification, cleansing wrongdoing and benefiting society.
6. How does Islam view the enforcement of punishments in relation to mercy?
   • Punishments are only applied in extreme cases, with Islam prioritizing mercy, encouraging forgiveness and reconciliation wherever possible.

7. How did the Prophet ﷺ respond to confessions of adultery by Ma’iz and Al-Ghamidiyya?
   • The Prophet ﷺ gave both individuals multiple chances to retract their confessions, reflecting his preference for mercy over punishment.
8. What options are given to the victim’s family in cases involving qisas (retaliatory justice)?
   • The family can seek qisas, forgive the offender, or accept diya (blood money). Forgiveness is encouraged as an act of mercy.
9. In the case of apostasy, what distinguishes private belief from actions that could lead to punishment?
   • Islam mandates punishment only if apostasy disrupts the community by promoting public discord; private beliefs are not punished unless they harm the community.

10. How did Caliph Umar ibn al-Khattab illustrate the adaptability of Islamic law?
    • During a famine, Umar suspended the punishment for theft, showing understanding that people were stealing out of necessity, highlighting the compassionate flexibility of Islamic law.