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مسند اسحاق بن راهويه
Musnad Ishaq
كتاب الزكوٰةBook of Zakat
Charity is not permissible for the family of Muhammad (peace be upon him)
Hadith 275
اُردوEn
أَخْبَرَنَا النَّضْرُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَمَّدِ بْنِ زِيَادٍ، قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ يَقُولُ: أَخَذَ الْحَسَنُ بْنُ عَلِيٍّ، فَذَكَرَ مِثْلَهُ.
Muhammad bin Ziyad narrated: I heard Sayyiduna Abu Hurairah (may Allah be pleased with him) narrate: Hasan bin Ali (may Allah be pleased with both of them) took (a date), then he mentioned as in the previous hadith.
Explanation & Benefits
Hafiz Abdush Shakoor Tirmidhi
Benefits:
From the mentioned hadith, it is understood that charity (sadaqah) is not lawful (halal) for the family of Muhammad sallallahu alayhi wa sallam. The family of Muhammad includes Banu Abd al-Muttalib, Banu Hashim, and among Banu Hashim, the descendants of our master Abbas, our master Aqil, and our master Harith ibn Abd al-Muttalib radi Allahu anhum. In another hadith it is stated: ((Indeed, charity is not lawful for us, and the freed slaves of a people are considered among them.))... “Indeed, charity is not lawful for us, and the freed slaves of a people are considered among them.”
Similarly, it is mentioned in the ahadith that when something was presented to the Messenger of Allah sallallahu alayhi wa sallam, he would first ask whether it was charity (sadaqah) or a gift (hadiyyah). If the reply was that it was charity, he sallallahu alayhi wa sallam would instruct the companions to eat, and if the reply was that it was a gift, then he sallallahu alayhi wa sallam would partake himself as well. (See Hadith: 64)
The hadith scholars (muhaddithin) say: Charity, whether voluntary (nafl) or obligatory (fard), both were prohibited. There is no disagreement regarding obligatory charity, but there is a difference of opinion regarding the prohibition of voluntary charity. Of the two opinions of Imam Shafi’i, the more correct is that voluntary charity was also prohibited. (See Tuhfat al-Tathrib: 4/35)
There were several wisdoms in abstaining from charities. In the aforementioned ahadith, it is stated: ((Kakh)) with the repetition of the letter “kaf.”
In other narrations it is stated: ((If I did not fear that it was from charity, I would have surely eaten it.)) (Bukhari, no: 2255; Muslim, no: 1071) “If I did not fear that it was from charity, I would have surely eaten it.”
It is understood from this that a Muslim should abstain from anything about which there is doubt regarding its permissibility, and it is also understood that abstaining from doubtful and ambiguous matters is a sign of piety (taqwa).
From the mentioned hadith, it is understood that charity (sadaqah) is not lawful (halal) for the family of Muhammad sallallahu alayhi wa sallam. The family of Muhammad includes Banu Abd al-Muttalib, Banu Hashim, and among Banu Hashim, the descendants of our master Abbas, our master Aqil, and our master Harith ibn Abd al-Muttalib radi Allahu anhum. In another hadith it is stated: ((Indeed, charity is not lawful for us, and the freed slaves of a people are considered among them.))... “Indeed, charity is not lawful for us, and the freed slaves of a people are considered among them.”
Similarly, it is mentioned in the ahadith that when something was presented to the Messenger of Allah sallallahu alayhi wa sallam, he would first ask whether it was charity (sadaqah) or a gift (hadiyyah). If the reply was that it was charity, he sallallahu alayhi wa sallam would instruct the companions to eat, and if the reply was that it was a gift, then he sallallahu alayhi wa sallam would partake himself as well. (See Hadith: 64)
The hadith scholars (muhaddithin) say: Charity, whether voluntary (nafl) or obligatory (fard), both were prohibited. There is no disagreement regarding obligatory charity, but there is a difference of opinion regarding the prohibition of voluntary charity. Of the two opinions of Imam Shafi’i, the more correct is that voluntary charity was also prohibited. (See Tuhfat al-Tathrib: 4/35)
There were several wisdoms in abstaining from charities. In the aforementioned ahadith, it is stated: ((Kakh)) with the repetition of the letter “kaf.”
In other narrations it is stated: ((If I did not fear that it was from charity, I would have surely eaten it.)) (Bukhari, no: 2255; Muslim, no: 1071) “If I did not fear that it was from charity, I would have surely eaten it.”
It is understood from this that a Muslim should abstain from anything about which there is doubt regarding its permissibility, and it is also understood that abstaining from doubtful and ambiguous matters is a sign of piety (taqwa).
Source: Musnad Ishaq bin Rahwayh, Page: 275
