Adab al-Mufrad

Benefits and Issues:
➊ Sa’d ibn Abi Waqqas radi Allahu anhu is a noble and eminent Companion. The revelation of various verses about him indicates his lofty status. Sometimes, several similar incidents occur, and then a verse is revealed regarding all those incidents, and whichever Companion is aware of a particular incident says: “It was revealed regarding such-and-such.” That is, “this (part of the Qur’an) was revealed about so-and-so.”

➋ The statement of Sa’d radi Allahu anhu that “these verses were revealed about me” does not mean that they are exclusive to him, because the principle is: ((al-‘ibrah bi-‘umum al-lafz la bi-khusus as-sabab)) “Consideration is given to the generality of the wording, not to the specificity of the cause (for which a ruling is given).” Therefore, the ruling of these verses applies to the entire Ummah.

➌ The attitude towards disbelieving and polytheist parents: The incident of Sa’d radi Allahu anhu’s mother has been mentioned in previous pages. In the first verse, there is encouragement to show kindness to parents, even if they are disbelievers. This has always been the teaching of the religion of fitrah (natural religion), and Allah’s chosen servants have always treated their parents with kindness. If it is said that every Prophet’s Shari’ah commanded kindness to parents, it would not be far-fetched, as history provides many such examples.

Sayyiduna Ibrahim alayhis salam’s father Azar was a disbeliever and idol-seller, and for this reason, Ibrahim alayhis salam was expelled from his home, but even so, Ibrahim alayhis salam’s attitude towards his father was exemplary. The Qur’an presents this as a model: that even if parents are not only disbelievers but also oppress, their oppression should not be repaid with oppression, but with good character. And with utmost respect and goodwill, they should be invited to Islam, and one should pray to Allah for their guidance, as Ibrahim alayhis salam did. The Messenger of Allah sallallahu alayhi wa sallam did so for his uncle Abu Talib. Sayyiduna Abu Hurayrah radi Allahu anhu had the Messenger of Allah sallallahu alayhi wa sallam pray for his mother’s guidance. (Sahih Muslim, Hadith: 2491)

Similarly, the incident of the three men trapped in the cave, which is found in Bukhari and Muslim, shows that among the Children of Israel, the command to show kindness to parents was given with great emphasis. One of them presented his deed: “He would return from grazing goats and first give milk to his parents, then to his wife and children.”

Furthermore, if we look, most of the Companions radi Allahu anhum had parents who were disbelievers and polytheists, but history does not indicate that any of them mistreated their disbelieving parents. There is mention of religious disavowal and enmity, but no moral shortcoming or neglect in serving them is seen.

In the present era, new Muslims face the issue of how to treat their parents if they do not become Muslim and even become obstacles in the religion. As far as religion is concerned, their word should never be accepted in this matter, but in worldly affairs, kindness should be shown to them. Even if the parents are disbelievers, if they are elderly and in need of care, the children should take every possible care of them. Perhaps, being affected by this service, they may become Muslim, or even if they do not, another person may be influenced by the good conduct of the Muslim child and accept Islam.

The question of Sayyidah Asma’ bint Abi Bakr radi Allahu anhuma regarding her mother, as will come in the next hadith, and the Prophet’s command to maintain ties of kinship, also indicate that even if parents persist in their disbelief, one should still treat them well in worldly matters. There are examples in Islamic history where polytheist parents oppressed their children, such as Suhayl ibn Amr putting chains on his son Sayyiduna Abu Jandal radi Allahu anhu for accepting Islam. Sayyiduna Uthman radi Allahu anhu was wronged by his uncle, and the Messenger of Allah sallallahu alayhi wa sallam was oppressed by Abu Lahab, but history is silent about any of them displaying bad character towards their parents despite the oppression.

When there are such strong teachings about kindness to disbelieving parents, the importance of kindness to believing parents becomes self-evident.

➍ The second verse about which Sa’d radi Allahu anhu said it was revealed regarding him is: ﴿يَسْئَلُونَكَ عَنِ الْأَنْفَالِ﴾ “They ask you about the spoils of war.” The incident is that at the Battle of Badr, Sayyiduna Sa’d radi Allahu anhu liked a sword very much, and before the distribution of the spoils, he requested that it be given to him as an extra reward. No clear ruling had yet been revealed to the Prophet sallallahu alayhi wa sallam about this, so he ordered the sword to be put back in its place. Sa’d radi Allahu anhu says: I requested again, and he said: Put it back in its place. Then, when I insisted a third time, this verse was revealed. (Sahih Muslim: 6238) “Anfal” is the plural of “nafl,” which means “something extra from the original.” Spoils of war are called “anfal” because, for the Ummah of Muhammad (upon whom be blessings and peace), they were made lawful as an extra, in addition to the original reward. For previous nations, the use of spoils of war was not permissible. (Tafsir al-Baghawi)

➎ The third verse is not mentioned. The incident is that Sa’d radi Allahu anhu fell ill while he was still in Makkah, and the Messenger of Allah sallallahu alayhi wa sallam went to visit him. After migration, the Prophet disliked dying in that place. In one narration, Sa’d radi Allahu anhu said: O Messenger of Allah, pray that Allah does not turn me back on my heels, meaning that I do not die in Makkah. The Prophet sallallahu alayhi wa sallam said: “It is hoped that Allah will heal you and that many people will benefit from you.” Then Sa’d radi Allahu anhu said: O Messenger of Allah, should I bequeath all my wealth? The Prophet sallallahu alayhi wa sallam said: “No.” He said: Half? The Prophet said: “No.” He said: A third? The Prophet said: “A third, then, and a third is still much. It is better that you leave your heirs wealthy than to leave them poor and begging from people.” (Sahih al-Bukhari, Hadith: 2742, 2744)

If a person, while healthy and sound, wishes to spend all his wealth in the way of Allah or give it to someone, he may do so, provided he is sane, mature, and has full authority. At the time of death, or in an illness from which recovery is not expected, it is not permissible in Shari’ah to bequeath more than one-third (1/3) of one’s wealth or to give it in the way of Allah, because the remaining wealth is the right of the heirs. Sayyiduna Ibn Abbas radi Allahu anhuma said:

((Law ghadda an-nasu ila ar-rub‘ li-anna Rasul Allah sallallahu alayhi wa sallam qal: ath-thuluth wa ath-thuluth kathir)) (Sahih al-Bukhari, H: 2743)

If only people would reduce (the bequest) to a quarter, it would be better, because the Messenger of Allah sallallahu alayhi wa sallam said: “A third, and a third is much.”

Therefore, it is better to bequeath even less than a third, so that the heirs benefit as much as possible. To distribute wealth in the way of Allah in order to deprive the heirs is unlawful in Shari’ah, and such a bequest will not be executed; whoever does so will not have it carried out.

➏ If a person, at the time of death, bequeaths all his property to someone and deprives the heirs, it is the responsibility of the ruler of the time to ensure the heirs receive their rights.

➐ It is not permissible to give away all one’s wealth in the way of Allah or to someone else. The incident of Abu Bakr as-Siddiq radi Allahu anhu is often cited in this regard, but in reality, he did not give away all his wealth, only what was present in his house. On the contrary, many Shari’ah texts prove that a person cannot spend all his wealth; some of them are mentioned below:

1. The Qur’an says:
﴿And do not make your hand chained to your neck (i.e., do not be miserly), nor extend it completely (i.e., do not be extravagant), lest you sit down blamed and exhausted.﴾ (Bani Isra’il: 29)
This verse is clearer than the sun in its meaning that a person cannot spend all his wealth.

2. The Divine command:
﴿And give its due on the day of harvest, and do not be excessive. Surely, He does not love the excessive.﴾ (al-An‘am: 141)

3. Allah says:
﴿And do not squander wastefully. Indeed, the wasteful are brothers of the devils, and the devil is ever ungrateful to his Lord.﴾ (Bani Isra’il: 26–27)

4. Allah, describing the qualities of His servants, says:
﴿And those who, when they spend, are neither extravagant nor stingy, but are between that, moderate.﴾ (al-Furqan: 67)

5. When the repentance of Ka‘b ibn Malik radi Allahu anhu was announced in the Qur’an (Tawbah 118), Ka‘b radi Allahu anhu came to the Prophet sallallahu alayhi wa sallam and said: O Messenger of Allah sallallahu alayhi wa sallam:
((Inna min tawbati an ankhali‘a min mali sadaqatan ila Allah wa ila rasulihi.))
“Indeed, part of my repentance is that I divest myself of my wealth as charity for Allah and His Messenger.”
In one narration, the Prophet sallallahu alayhi wa sallam said:
((Amsik ‘alayka ba‘da malika fahuwa khayrun lak.))
“Keep some of your wealth; it is better for you.” (Bukhari, Kitab al-Maghazi: 4418; Muslim, Kitab at-Tawbah: 7016)
This hadith is absolutely clear that a person cannot divest himself of all his wealth, because the Prophet sallallahu alayhi wa sallam said: Keep some of your wealth.

6. Abu Hurayrah radi Allahu anhu narrates that a man asked the Prophet sallallahu alayhi wa sallam: I have one dinar (a gold coin). He said: Spend it on yourself (i.e., if a person spends on himself with a good intention, it is also a cause of reward). He said: I have another. He said: Spend it on your child. He said: I have another. He said: Spend it on your wife. He said: I have another. He said: Spend it on your servant. He said: I have another. He said: You know best. (Abu Dawud, Kitab az-Zakah: 1691; Nasa’i, Kitab az-Zakah: 2536)
In this hadith, the Prophet sallallahu alayhi wa sallam first gave the right of a man’s wealth to himself. If he gives all his wealth to someone else, where does his own right go? And if he gives it all to a stranger, where does the right of his wife and children go?

7. Jabir ibn ‘Abdullah radi Allahu anhu narrates that a man said about his slave: He is free after my death. The Prophet sallallahu alayhi wa sallam was informed, and he asked: Do you have any other wealth? He said: No. So the Prophet sallallahu alayhi wa sallam sold that slave and gave the price to the man, and said: Start by spending on yourself, then if anything remains, on your family, then if anything remains, on your relatives. (Muslim: 2313)
This hadith also makes it clear that a person cannot give all his wealth to someone; rather, he should first spend on himself, then in order of relationship.

8. Abu Hurayrah radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said:
((Khayr as-sadaqah ma kana ‘an zahr ghina wa abda’ biman ta‘ul.)) (Bukhari: 1426)
“The best charity is that which is given after sufficiency (i.e., when one still has wealth left), and begin with those whom you support.”
In another narration:
((La sadaqah illa ‘an zahr ghina)) (Musnad Ahmad)
“Charity is only after sufficiency.”
This hadith shows that a person cannot give up all his wealth.

9. Abu Sa‘id al-Khudri radi Allahu anhu narrates that the Prophet sallallahu alayhi wa sallam was delivering a sermon when a man came. The Prophet sallallahu alayhi wa sallam ordered charity, so people presented clothes as charity. The Prophet sallallahu alayhi wa sallam ordered that man to be given two garments. Then he again ordered charity, so the man gave one garment as charity. The Prophet sallallahu alayhi wa sallam said: Take your garment, and he rebuked him. (Nasa’i: 2537; Abu Dawud: 1675)
In this hadith, the Prophet rebuked a needy man for giving one of his two garments as charity. In summary, from the above evidences, it is as clear as daylight that a person cannot give all his wealth as charity, gift, or bequest. May Allah grant us all correct understanding of the religion. Amin!

➑ At the time of death, or while healthy and sound, to dedicate a portion of one’s property—less than a third—in the way of Allah, or to assign it to an institution or mosque, is commendable in Shari’ah. In the present era, when the government does not support religious schools, this is especially needed. Muslims should pay attention to this. Among the Qadianis, despite their falsehood, this practice still exists. The scholars should draw the attention of the public to this.

➒ The fourth verse regarding the prohibition of alcohol is mentioned. The author rahimahullah did not mention this verse here, but in Sahih Muslim, this incident is mentioned in more detail, and the verse is also cited. Sa’d radi Allahu anhu says that before the prohibition of alcohol, he went to a gathering of both Muhajirun and Ansar. They said: Come, we will feed you and give you wine to drink. When I went with them to a garden, there was a roasted camel’s head and a skin of wine. He says: I ate and drank wine with them. Then the topic of the Ansar and Muhajirun came up, and I said: The Muhajirun are superior and better than the Ansar. He says (that upon hearing this) a man struck me with a camel’s jawbone and injured my nose. I went to the Messenger of Allah sallallahu alayhi wa sallam and informed him of the whole situation, so Allah revealed regarding me the ruling on alcohol:
﴿Indeed, wine, gambling, [sacrificing on] stone altars, and divining arrows are abominations of Satan’s handiwork.﴾ (al-Ma’idah: 90)
(Sahih Muslim, Fada’il as-Sahabah, Hadith: 6238)

➓ Those who say that the Qur’an did not declare alcohol unlawful—this narration from Sa’d radi Allahu anhu is evidence against them, those who do not interpret the above verse as a prohibition of alcohol. And the understanding of a Companion is far more significant than that of an ordinary ignorant person. Moreover, the prohibition of alcohol is explicitly stated in the hadiths.