Hadith 526
اُردوEn
وعن سالم بن عبد الله بن عمر عن أبيه رضي الله عنهم أن رسول الله صلى الله عليه وآله وسلم كان يعطي عمر بن الخطاب العطاء ، فيقول أعطه أفقر مني ، فيقول : « خذه فتموله ، أو تصدق به ، وما جاءك من هذا المال ، وأنت غير مشرف ولا سائل ، فخذه وما لا فلا تتبعه نفسك ».رواه مسلم.
Salim bin ’Abdullah bin ’Umar narrated on the authority of his father (RAA) that the Messenger of Allah (ﷺ) used to give 'Umar bin Al-Khattab something (some money), but he would say to him, ‘Would you give it to a person, who is more needy than me'? The Messenger of Allah (ﷺ) would then say to him, 'Take it. If you are given something from this property, without your having asked for it or being eager to receive it, and if you are not given, do not go and ask for it.” Related by Muslim.
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation 526:
Al-‘ata’ means compensation for work, wage, or gift.
Afqar is the superlative form, meaning one who is more poor.
Fatamawwalahu is an imperative form, meaning to make it his own wealth.
Mushrifin means to look towards something with longing, to desire it, to turn one’s gaze towards it, and to be eager and greedy for it.
Fala tutbi‘hu is an imperative form from itba‘, meaning: do not attach yourself to seeking it. In the explanation of this hadith in *Subul al-Salam*, it is written that this hadith indicates that the worker should take his wage or compensation and should not return it. According to the majority opinion, here the command is for recommendation (nadb), i.e., doing so is recommended, not obligatory. Another opinion is that accepting it is obligatory. And another opinion is that whatever is given to a person, he should take it; therefore, its acceptance is conditional upon the two conditions mentioned in this hadith.
Benefits and Issues 526:
From this hadith, it is understood that the worker should take the wage or compensation for his work and performance, because in this hadith, ‘ata’ refers to this. Moreover, in a hadith of Sahih Muslim, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said this to Umar (radi Allahu anhu) regarding the wage for collecting zakat. [صحيح مسلم ، الزكاة ، باب جواز الأخذ بغير سؤال ولا تطلع ، حديث : 1045]
This command is for recommendation, not obligation, and it can also refer to every kind of gift and present. Therefore, when there is no greed in the heart and neither by tongue nor by state is there any demand for its acquisition, then whatever is received should be taken, provided it is lawful and not unlawful.
2. It is also understood from this hadith that asking with greed and covetousness for wealth is also forbidden.
Al-‘ata’ means compensation for work, wage, or gift.
Afqar is the superlative form, meaning one who is more poor.
Fatamawwalahu is an imperative form, meaning to make it his own wealth.
Mushrifin means to look towards something with longing, to desire it, to turn one’s gaze towards it, and to be eager and greedy for it.
Fala tutbi‘hu is an imperative form from itba‘, meaning: do not attach yourself to seeking it. In the explanation of this hadith in *Subul al-Salam*, it is written that this hadith indicates that the worker should take his wage or compensation and should not return it. According to the majority opinion, here the command is for recommendation (nadb), i.e., doing so is recommended, not obligatory. Another opinion is that accepting it is obligatory. And another opinion is that whatever is given to a person, he should take it; therefore, its acceptance is conditional upon the two conditions mentioned in this hadith.
Benefits and Issues 526:
From this hadith, it is understood that the worker should take the wage or compensation for his work and performance, because in this hadith, ‘ata’ refers to this. Moreover, in a hadith of Sahih Muslim, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said this to Umar (radi Allahu anhu) regarding the wage for collecting zakat. [صحيح مسلم ، الزكاة ، باب جواز الأخذ بغير سؤال ولا تطلع ، حديث : 1045]
This command is for recommendation, not obligation, and it can also refer to every kind of gift and present. Therefore, when there is no greed in the heart and neither by tongue nor by state is there any demand for its acquisition, then whatever is received should be taken, provided it is lawful and not unlawful.
2. It is also understood from this hadith that asking with greed and covetousness for wealth is also forbidden.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 526
