سنن ابي داود
Abu Dawud
كتاب الزكاةZakat (Kitab Al-Zakat)
باب فِي الرُّخْصَةِ فِي ذَلِكَChapter: Concession For Giving All The Property As Sadaqah.
Hadith 1677
اُردوEn
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ ، وَيَزِيدُ بْنُ خَالِدِ بْنِ مَوْهَبٍ الرَّمْلِيُّ ، قَالَا : حَدَّثَنَا اللَّيْثُ ، عَنْ أَبِي الزُّبَيْرِ ، عَنْ يَحْيَى بْنِ جَعْدَةَ ، عَنْ أَبِي هُرَيْرَةَ ، أَنَّهُ قَالَ : يَا رَسُولَ اللَّهِ ، أَيُّ الصَّدَقَةِ أَفْضَلُ ؟ قَالَ : " جُهْدُ الْمُقِلِّ ، وَابْدَأْ بِمَنْ تَعُولُ " .
Abu Hurairah reported I asked Messenger of Allah ﷺ, What kind of sadaqah is most excellent? He replied What a man with little property can afford to give; and begin with those for whom you are responsible.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
1677. Commentary: A person who is in a state of sufficiency (kafaf), such that he earns fresh wages and then gives charity from that very amount—this is a great proof of his being a person of Allah. Such a person is certainly a perfect one who places his trust in Allah (tawakkul ‘ala Allah) and is eager for Paradise. Such charity brings apparent blessings as well. But along with this, there is also the teaching that one should begin with those under one’s care. Spending on them carries double the reward.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1677
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation 512:
Al-juhd al-muqill: The “jeem” in juhd has a dammah (u-sound) and the “haa” is sakin (silent). It means resolve, strength. If the “jeem” is read with a fathah (a-sound), then its meaning is hardship and toil. Al-muqill: the “meem” has a dammah and the “qaaf” has a kasrah (i-sound) beneath it, meaning a person with little wealth. The meaning is that when a person has little wealth, yet gives as much charity and alms as his condition allows, then such charity is superior to other forms of charity. Apparently, this hadith seems to be in contradiction to the first hadith whose words are:
“The best charity is that which is given from surplus wealth.”
The reconciliation between them is that in this hadith, the person intended is one who, after giving charity, cannot bear the hardship of hunger and poverty, while the first hadith (regarding the charity of one with little wealth) refers to a person who can be patient in such circumstances. It has also been said that by “wealth” is meant the independence of the soul and conscience. In this regard, there remains no contradiction or opposition between them.
Benefit 512: Two things are clearly understood from this hadith: First, that there is a significant difference between the charity and alms of the rich and wealthy and that of the poor and destitute. Second, that one should give charity and alms after fulfilling the rights of one’s family and dependents. It should not be that a person goes about giving charity while his own family and dependents are left in need and are forced to beg from others. Therefore, after fulfilling the legitimate and Shariah-sanctioned needs of one’s household, one should turn towards others. The proverb “First yourself, then the dervish” fits this situation perfectly.
Al-juhd al-muqill: The “jeem” in juhd has a dammah (u-sound) and the “haa” is sakin (silent). It means resolve, strength. If the “jeem” is read with a fathah (a-sound), then its meaning is hardship and toil. Al-muqill: the “meem” has a dammah and the “qaaf” has a kasrah (i-sound) beneath it, meaning a person with little wealth. The meaning is that when a person has little wealth, yet gives as much charity and alms as his condition allows, then such charity is superior to other forms of charity. Apparently, this hadith seems to be in contradiction to the first hadith whose words are:
“The best charity is that which is given from surplus wealth.”
The reconciliation between them is that in this hadith, the person intended is one who, after giving charity, cannot bear the hardship of hunger and poverty, while the first hadith (regarding the charity of one with little wealth) refers to a person who can be patient in such circumstances. It has also been said that by “wealth” is meant the independence of the soul and conscience. In this regard, there remains no contradiction or opposition between them.
Benefit 512: Two things are clearly understood from this hadith: First, that there is a significant difference between the charity and alms of the rich and wealthy and that of the poor and destitute. Second, that one should give charity and alms after fulfilling the rights of one’s family and dependents. It should not be that a person goes about giving charity while his own family and dependents are left in need and are forced to beg from others. Therefore, after fulfilling the legitimate and Shariah-sanctioned needs of one’s household, one should turn towards others. The proverb “First yourself, then the dervish” fits this situation perfectly.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 512
