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سنن ترمذي
Tirmidhi
كتاب الزكاة عن رسول الله صلى الله عليه وسلمThe Book on Zakat
باب مَا جَاءَ فِي كَرَاهِيَةِ الصَّدَقَةِ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَهْلِ بَيْتِهِ وَمَوَالِيهِChapter: What Has Been Related About It Being Disliked For The Prophet, His Household, and His Mawali To Accept Charity
Hadith 657
اُردوEn
حَدَّثَنَا مُحَمّدُ بْنُ الْمُثَنَّى، قَالَ : حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ الْحَكَمِ، عَنْ ابْنِ أَبِي رَافِعٍ، عَنْ أَبِي رَافِعٍ رَضِيَ اللَّهُ عَنْهُ ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعَثَ رَجُلًا مِنْ بَنِي مَخْزُومٍ عَلَى الصَّدَقَةِ ، فَقَالَ لِأَبِي رَافِعٍ : اصْحَبْنِي كَيْمَا تُصِيبَ مِنْهَا ، فَقَالَ : لَا حَتَّى آتِيَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَسْأَلَهُ ، فَانْطَلَقَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَأَلَهُ ، فَقَالَ : " إِنَّ الصَّدَقَةَ لَا تَحِلُّ لَنَا وَإِنَّ مَوَالِيَ الْقَوْمِ مِنْ أَنْفُسِهِمْ " . قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ، وَأَبُو رَافِعٍ مَوْلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اسْمُهُ : أَسْلَمُ ، وَابْنُ أَبِي رَافِعٍ هُوَ عُبَيْدُ اللَّهِ بْنُ أَبِي رَافِعٍ ، كَاتِبُ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ .
´Abu Rafi (may Allah be pleased with him) narrated that :` the Messenger of Allah sent a man from Banu Makhzun to collect charity, so he said to Abu Rafi: "Accompany me so that perhaps you may have some of it." So he said: "Not until I ask the Messenger of Allah." So he went to the Prophet to ask him, and he said: "Charity is not lawful for us, and to be the Mawda of a people to be the same as them."
Related hadith on this topic
Brief Explanation
1؎ : According to this principle, it was not permissible for Abu Rafi‘ to accept charity, because Abu Rafi‘ was a freed slave (mawla) of the Messenger of Allah (sallallahu alayhi wa sallam), and thus he was considered among Banu Hashim. And it is not permissible for Banu Hashim to accept charity. Today, there are thousands of people who attribute themselves to Banu Hashim, Banu Fatimah, and the family of the Prophet, who go around asking for and consuming the wealth of zakat and charity from people, and claim that they are “Shah Ji” (noble descendants).
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Commentary:
1:
According to this principle, it was not permissible for Abu Rafi‘ to accept charity, because Abu Rafi‘ was a freed slave (mawla) of the Messenger of Allah (sallallahu alayhi wa sallam). Therefore, he was also considered among Banu Hashim, and it is not permissible for Banu Hashim to accept charity. Today, there are thousands of people who attribute themselves to Banu Hashim, Banu Fatimah, and the family of the Prophet, who go around asking for and consuming the wealth of zakat and charity from people, and claim that they are “Shah Ji” (descendants of the Prophet).
1:
According to this principle, it was not permissible for Abu Rafi‘ to accept charity, because Abu Rafi‘ was a freed slave (mawla) of the Messenger of Allah (sallallahu alayhi wa sallam). Therefore, he was also considered among Banu Hashim, and it is not permissible for Banu Hashim to accept charity. Today, there are thousands of people who attribute themselves to Banu Hashim, Banu Fatimah, and the family of the Prophet, who go around asking for and consuming the wealth of zakat and charity from people, and claim that they are “Shah Ji” (descendants of the Prophet).
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 657
Hafiz Muhammad Ameen
This Abu Rafi‘ radi Allahu anhu was a freed slave of the Messenger of Allah sallallahu alayhi wa sallam, and in fact, due to this association, he was also referred to as a Hashimi. The aforementioned hadith also supports the view that a freed slave or nephew of a certain tribe can be attributed to them, even if he is not related to them by lineage, because such a connection is sufficient for mere attribution. The fact that Abu Rafi‘ was not considered eligible for zakat strengthens the deduction of Imam al-Nasa’i rahimahullah regarding the nephew, because when a freed slave is given the same ruling as Banu Hashim, then why should the nephew not be given the same ruling?
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2613
