Al-Lum’ah (Radiance) in Explaining Attributes of the Seven (10)

ضمن جولة في صحيح مسلم: اللمعة في بيان صفات السبعة

A Journey Through Sahih Muslim:

Al-Lum’ah (The Radiance) in Explaining the Attributes of the Seven (Part 10)

Translated by: Reza Ervani bin Asmanu

The article Al-Lum’ah (Radiance) in Explaining the Attributes of the Seven is included in the Hadith Explanation Category

السادس: ((ورجلٌ تصدق بصدقةٍ فأخفاها؛ حتى لا تعلم يمينه ما تنفق شماله)):

Sixth: (A person who gives charity and conceals it, such that his right hand does not know what his left hand has spent):

((حتى لا تعلم يمينه ما تنفق شماله)): هكذا في رواية مسلم، ورواية البخاري:

• “Such that his right hand does not know what his left hand has spent”: This is how it is recorded in the narration of Muslim. As for the narration of Bukhari, it is mentioned:

حتى لا تعلم شماله ما تنفق يمينه

Such that his left hand does not know what his right hand has spent

وهي الصواب؛ لأن المعروف في النفقة أنها تكون باليمين، وأما رواية مسلم ففيها قلب.

And this is what is correct (more precise in context); because it is established that spending or charity is given with the right hand, whereas in the narration of Muslim, a qalb (transposition of words) has occurred.

قال القاضي عياض – رحمه الله -: “كذا روي عن مسلم هنا في جميع النسخ الواصلة إلينا، والمعروف الصحيح: ((حتى لا تعلم شماله ما تنفق يمينه))، وكذا وقع في الموطأ والبخاري، وهو وجه الكلام؛ لأن النفقة المعهود فيها اليمين، ويشبه أن يكون الوهم فيها من الناقلين عن مسلم، بدليل إدخاله بعده حديث مالك…”؛ (انظر: “كمال المعلم”، 3/563، وانظر: “شرح النووي لمسلم”، حديث (1031)، وانظر: “الفتح”، حديث (660)).

Al-Qadhi ‘Iyadh—may Allah have mercy on him—said:

“Thus it was narrated from Muslim here in all the manuscripts that have reached us. However, what is well-known and authentic is: ‘Such that his left hand does not know what his right hand has spent’. This is also what occurs in Al-Muwatta and Al-Bukhari, and it is the proper way of speaking; because the right hand is what is customarily used for spending. It seems that the delusion (mistake) in this came from those narrating from Muslim, evidenced by his inclusion of the hadith of Malik after it…” (See: Ikmal al-Mu’lim, 3/563; Syarh An-Nawawi ‘ala Muslim, hadith 1031; and Al-Fath, hadith 660).

• المقصود من ذلك: هو المبالغة في الإخفاء والاستتار بالصدقة عند بذلها، بحيث لا تعلم الشمال بما تصدَّقت اليمينُ مع قربها وملازمتها له، فضرب المثال هنا لبيان المبالغة في الإخفاء وطلب الإخلاص، وليس المراد ظاهر المثال بأن يخفي شماله عند بذل يمينه للصدقة – والله تعالى أعلم.

• The intent of that expression: It is a form of hyperbole (a very strong depiction) in concealing and keeping secret the charity when giving it. It is so secret that it is likened to the left hand not knowing what the right hand gives, even though the two are very close and always side-by-side. Thus, the example here is to show earnestness in keeping deeds secret and seeking sincerity, not the literal meaning that one must actually hide their left hand when their right hand gives charity—and Allah Ta’ala knows best.

• قوله: ((تصدق بصدقةٍ)): صدقة نكرة، والتنكير يفيد العموم، فيشمل كلَّ ما يتصدق به من قليل أو كثير، وظاهر الحديث: أن الصدقة الأفضلُ فيها الإخفاءُ، سواء كانت صدقة واجبة كالزكاة، أو صدقة تطوع؛ لأن اللفظ عام يشمل ذلك، ونقل النووي أن أكثر العلماء على أن الصدقة الواجبة الإعلانُ بها أفضل، وليس في المسألة نصٌّ يفصل ذلك؛ ولذلك جرى الخلاف في هذه المسألة، والأظهر – والله أعلم – أن الأفضل في الصدقة – واجبةً أو مستحبةً

• His statement: ((Gives a charity)): The word “charity” (sadaqah) here is in the nakirah (indefinite) form, which provides a general meaning. This includes everything given in charity, whether little or much. The apparent meaning of the hadith shows that the most virtuous charity is that which is concealed, whether it is obligatory charity (Zakat) or voluntary charity; because the wording is general and includes both. An-Nawawi reported that the majority of scholars are of the opinion that for obligatory charity, announcing it is better. However, in this matter, there is no textual evidence (nas) that provides a definitive decision, thus a difference of opinion occurred. The more apparent view—and Allah knows best—is that what is most virtuous in giving charity—whether obligatory or recommended—is:

• الإخفاء، إلا إذا وجدتْ مصلحة للإعلان، فالإعلان أفضل، ويدل على ذلك النص والنظر.

• Concealing it, unless there is a benefit (maslahah) in announcing it, then announcing it becomes more virtuous. This is indicated by textual evidence as well as logical reasoning (nazhar).

فمن النص: قوله – تعالى -: ﴿ إِنْ تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ وَإِنْ تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لُكمْ وَيُكَفِّرُ عَنْكُمْ مِنْ سَيِّئَاتِكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ ﴾ [البقرة: 271].

From the aspect of textual evidence (nas): The statement of Allah Ta’ala:

{If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah, with what you do, is [fully] Aware.} [Al-Baqarah: 271].

واختلف أهل العلم في المراد بالصدقة في الآية، فقيل: صدقة الفرض، وقيل: صدقة التطوع.

The people of knowledge differed regarding the intended meaning of charity in this verse; some said obligatory charity (Zakat), and some said voluntary charity.

وأيضًا حديث الباب عام يشمل صدقة الفرض والنفل.

Furthermore, the hadith in this chapter is general, including both obligatory and voluntary (nafilah) charity.

ومن حيث النظر: فإن في صدقة السرِّ تحقُّقَ ثلاثة أمور، بخلاف صدقة العلانية، فأمر واحد، ففي صدقة السر:

• From the aspect of logic (nazhar): Indeed, in giving charity secretly, three matters are achieved, as opposed to public charity, where only one is achieved. In secret charity there is:

أ- إيصال الخير والنفع للفقير وسد حاجته، وهذا يتحقق في صدقة العلن أيضًا.

A. Delivering goodness and benefit to the poor and fulfilling their needs. This is also achieved in public charity.

ب- أن صدقة السر أقرب إلى الإخلاص، وأبعد عن الرياء.

B. Secret charity is closer to sincerity (ikhlas) and further from showing off (riya).

ج- في صدقة السر مراعاةٌ لحال الفقير، واحترام لشعوره، لا سيما المتعفِّف منهم، فهو يرغب في ذلك؛ خشية احتقار الناس له، أو نسبته إلى أنه يأخذ الصدقات ونحو ذلك، وقد امتدحهم الله – عز وجل – بقوله:

C. In secret charity, there is consideration for the state of the poor person and respect for their feelings, especially for those who maintain their dignity (muta’affif). They prefer that for fear of being looked down upon by others or being associated as recipients of charity. Allah Mighty and Sublime has praised them with His statement:

﴿ يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ ﴾ [البقرة: 273].

{The ignorant one would think them self-sufficient because of their restraint [from asking]} [Al-Baqarah: 273].

فالأفضل – والله أعلم – صدقة السر، ولكن صدقة العلن أفضل في أحيان تقتضيها المصلحة، كأنْ يكون المتصدق ممن يُقتدَى به، وتنبعث الهمم على الإنفاق إذا رأتْه ينفق،

Thus, what is most virtuous—and Allah knows best—is charity given secretly. However, public charity may be more virtuous at times when required by benefit (maslahah), such as when the giver is someone who is followed as an example, whereby the determination of others to spend is awakened when they see him spending.

كما يحصل في بعض المشاريع الخيرية حينما يعلن من يقتدى به الصدقة، فيقتدي به غيرُه؛ لما رواه مسلم في صحيحه، قال النبي صلى الله عليه وسلم:

This occurs in some charitable projects when an exemplary person announces their charity, so others follow them; based on the hadith narrated by Muslim, the Prophet shallallahu ‘alaihi wasallam said:

من سنَّ في الإسلام سنة حسنة، فله أجرُها، وأجرُ من عمل بها إلى يوم القيامة

“Whoever initiates a good practice in Islam will have its reward and the reward of those who act upon it until the Day of Resurrection.”

وكذا من أمِنَ على نفسه الرياء، أما من خاف ذلك، فالسر أفضل، ومن المصلحة في الإعلان أن يُتَّهم الإنسان بأنه لا يخرج زكاة ماله، ويساء به الظن، فيُظهرها حينئذٍ، ونحو ذلك من المصلحة الراجحة في الإعلان، فالسرُّ والعلن في الصدقة يختلف باختلاف الأحوال – والله تعالى أعلم.

Likewise for those who feel secure in themselves from the trait of riya. As for those who fear it, then keeping it secret is more virtuous. Included in the benefits of making charity public is to prevent a person from being accused of not giving Zakat on their wealth and being subject to ill suspicion; so at that time, he displays it. In conclusion, whether to keep charity secret or to make it public differs according to the situation—and Allah Ta’ala knows best.

Continued in the next part, In Sha Allah

Source: Alukah