سنن نسائي
Nasai
كتاب الزكاةThe Book of Zakah
بَابُ : مَسْأَلَةِ الْقَوِيِّ الْمُكْتَسِبِChapter: A Strong And Healthy Man Asking (For Help)
Hadith 2599
اُردوEn
أَخْبَرَنَا عَمْرُو بْنُ عَلِيٍّ ، وَمُحَمَّدُ بْنُ الْمُثَنَّى , قَالَا : حَدَّثَنَا يَحْيَى ، عَنْ هِشَامِ بْنِ عُرْوَةَ ، قَالَ : حَدَّثَنِي أَبِي ، قَالَ : حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ عَدِيِّ بْنِ الْخِيَارِ ، أَنَّ رَجُلَيْنِ حَدَّثَاهُ ، أَنَّهُمَا أَتَيَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْأَلَانِهِ مِنَ الصَّدَقَةِ ، فَقَلَّبَ فِيهِمَا الْبَصَرَ ، وَقَالَ مُحَمَّدٌ : بَصَرَهُ فَرَآهُمَا جَلْدَيْنِ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنْ شِئْتُمَا ، وَلَا حَظَّ فِيهَا لِغَنِيٍّ ، وَلَا لِقَوِيٍّ مُكْتَسِبٍ " .
´'Ubaidullah bin 'Adiyy bin Al-Khiyar narrated that:` two men told him, that they came to the Messenger of Allah asking him for charity. He looked from one to the other and he saw that they were strong. The Messenger of Allah said: "If you want, I will give you, but no rich man or one who is strong and able to earn has a share of it."
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
See Hadith: 2600.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2599
Shaykh Umar Farooq Saeedi
1633. Commentary:
➊ For a wealthy and able-bodied person who is capable of earning, begging is forbidden (haram), and giving to such a person is not permissible.
➋ In the propagation of the religion and the explanation of Islam, awakening and stirring a person's conscience is an important principle and rule. The Prophet (sallallahu alayhi wa sallam) also questioned these beggars in this manner: If you are willing to accept the humiliation of taking charity or are inclined to take unlawful wealth, then I will give it to you.
➊ For a wealthy and able-bodied person who is capable of earning, begging is forbidden (haram), and giving to such a person is not permissible.
➋ In the propagation of the religion and the explanation of Islam, awakening and stirring a person's conscience is an important principle and rule. The Prophet (sallallahu alayhi wa sallam) also questioned these beggars in this manner: If you are willing to accept the humiliation of taking charity or are inclined to take unlawful wealth, then I will give it to you.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1633
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation 521:
فَقَلَّبَ فِیھِمَا الْبَصَرَ — The Prophet sallallahu alayhi wa sallam raised his gaze towards them and looked at them from top to bottom.
جَلدَیْنِ — The "jeem" has a fatha, and the "laam" is sukun, and it is also permissible to have a kasrah under the "laam". It means a strong and robust man.
لَا حَظَّ — No share and no right.
لِقَوِیٍّ مُکتَسِبٍ — This is in the form of an active participle (ism fa'il). One who has the ability to earn according to his needs.
أِن شِئتُمَا أَعطَیتُکُمَا — That is, for a healthy and wealthy person, taking charity is a cause of humiliation and is forbidden. Nevertheless, if you desire what is forbidden, I will give it to you. The Prophet sallallahu alayhi wa sallam said this to them as a form of reprimand and rebuke.
Benefit 521:
From this hadith, it is understood that it is not permissible for a wealthy and healthy person to take charity (zakat). The one giving charity should also carefully observe the beggar to see whether he is deserving of it or not. In fact, it is appropriate that he should advise the undeserving person not to beg and warn him of a bad outcome.
The narrator of the hadith, Ubaydullah bin Adi bin Khiyar al-Qurashi al-Nawfali rahimahullah, was from the tribe of Quraysh. According to one opinion, he was born during the blessed era of the Messenger of Allah sallallahu alayhi wa sallam. He is counted among the Tabi‘in. He narrated from Umar and Uthman radi Allahu anhuma and others. According to some, his father was killed in a state of disbelief, and he was of sound mind and mature at the time of the conquest of Makkah; thus, from this perspective, he is considered a Companion (Sahabi). He was counted among the jurists and scholars of Quraysh. He passed away in the last days of the caliphate of Walid bin Abdul Malik. Another opinion is that he died in 90 AH. In "Khiyar," the "kha" is with a kasrah.
فَقَلَّبَ فِیھِمَا الْبَصَرَ — The Prophet sallallahu alayhi wa sallam raised his gaze towards them and looked at them from top to bottom.
جَلدَیْنِ — The "jeem" has a fatha, and the "laam" is sukun, and it is also permissible to have a kasrah under the "laam". It means a strong and robust man.
لَا حَظَّ — No share and no right.
لِقَوِیٍّ مُکتَسِبٍ — This is in the form of an active participle (ism fa'il). One who has the ability to earn according to his needs.
أِن شِئتُمَا أَعطَیتُکُمَا — That is, for a healthy and wealthy person, taking charity is a cause of humiliation and is forbidden. Nevertheless, if you desire what is forbidden, I will give it to you. The Prophet sallallahu alayhi wa sallam said this to them as a form of reprimand and rebuke.
Benefit 521:
From this hadith, it is understood that it is not permissible for a wealthy and healthy person to take charity (zakat). The one giving charity should also carefully observe the beggar to see whether he is deserving of it or not. In fact, it is appropriate that he should advise the undeserving person not to beg and warn him of a bad outcome.
The narrator of the hadith, Ubaydullah bin Adi bin Khiyar al-Qurashi al-Nawfali rahimahullah, was from the tribe of Quraysh. According to one opinion, he was born during the blessed era of the Messenger of Allah sallallahu alayhi wa sallam. He is counted among the Tabi‘in. He narrated from Umar and Uthman radi Allahu anhuma and others. According to some, his father was killed in a state of disbelief, and he was of sound mind and mature at the time of the conquest of Makkah; thus, from this perspective, he is considered a Companion (Sahabi). He was counted among the jurists and scholars of Quraysh. He passed away in the last days of the caliphate of Walid bin Abdul Malik. Another opinion is that he died in 90 AH. In "Khiyar," the "kha" is with a kasrah.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 521
