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Journal of Usuluddin 45 (1) 2017: 141-172
141
The Concept of Charity in Islam: An Analysis
on the Verses of the Quran and Hadith
Salwa Amirah Awang
University of Malaya, salwa1680@gmail.com
Fidlizan Muhammad
Universiti Pendidikan Sultan Idris, fidlizan@fpe.upsi.edu.my
Joni Tamkin Borhan
University of Malaya, joni@um.edu.my
Mohammad Taqiuddin Mohamad
University of Malaya, m.taqiuddin@um.edu.my
Abstract
Charitable giving is deemed as one of the most important obligations in
Islam which impacts in the wellbeing of an individual and the welfare of
the society as a whole. Thus, this paper aims to explore the concept of
charity in Islam by basing on the two important sources which are the
Quran and Hadith. An analysis based on the verses of Quran and Hadith
pertaining to charity is conducted and it is found that there are two words
commonly used for charity in Islam which are ṣadaqah and infaq.
Further probe on the definition and types of charity yields a result of a
complete classification of charity which is broken down into two major
categories; the mandatory and the voluntary charitable giving. Four
conditions of charity are also discussed which are the donor, recipient,
gift and intention describing the flexibility and dynamic of this act.
Lastly, some verses of Quran containing the economic role of charitable
giving are examined showing the growing nature of this act that
promotes prosperity to the donor, recipient and the society.
Keywords: charitable giving, ṣadaqah, society welfare, individual
wellbeing
Introduction
Charitable giving is one of the most fundamental obligations
prescribed in Islam. It is highly encouraged and emphasized in the
Quran and Hadith as the noblest way of spending the wealth for
the sake of Allah and helping the needy which should be the
common practice of every Muslim. Charitable giving is not just a
means of spiritual purification, but also as a tool for building
Salwa, Fidlizan, Joni dan Taqiuddin, The Concept of Charity in Islam
142
socio-economic sustainability
1
and social reforms resulting in the
wellbeing of an individual and society in the world and hereafter.
In general, charity is defined as an organization that raises money
to help people in need and also an act of kindness and
understanding towards others
2
. It is also described as the
benevolent act toward the love of humanity pertaining to
generosity and helpfulness toward people in need by giving aid in
terms of food, money or others. In Islam, charity comes from an
Arabic word ṣadaqah which according to Ibn Manẓūr
3
has several
meanings. Firstly, ṣadaqah means to be truthful which is the
antonym to lies and is associated with someone who has noble
characters and manners. It is also defined as whatever given to the
needy for the sake of Allah and can also means a dowry given by a
husband to his wife. Similarly, ṣadaqah is defined as to be
truthful, true or sincere, to speak the truth, to establish or confirm
the truth of what is said, to verify, accountability, to keep faith,
truth, veracity, sincerity, soundness, excellence in a variety of
different objects and the giving for the sake of Allah
4
. In general,
ṣadaqah means a noble act of giving by a person to others
sanctified for the sake of Allah in many forms and ways.
Definition of Charity Based on the Quran
To further understand the meaning and concept of charity in Islam,
verses from the Quran containing the command of charity are
assessed:
1
Benaouda Bensaid and Fadila Grine, “Ethico-Spiritual Dimensions of Charity:
An Islamic Perspective,” Middle-East Journal of Scientific Research 13
(2013): 65–77, doi:10.5829/idosi.mejsr.2013.13.e.13015.
2
Federal Chambers, Advanced English Dictionary, English-Bahasa Malaysia
Edition (Selangor: Chambers Harrap Publishers ltd, 2000), 187.
3
Muḥammad bin Mukarram bin ‘Alī Ibn Manẓūr, Lisān al-‘Arab (Kaherah: Dār
al-Ma‘ārif, 1999), 2419.
4
John Penrice, A Dictionary and Glossary of the Quran (Kuala Lumpur: The
Other Press, 2006), 126.
Journal of Usuluddin 45 (1) 2017: 141-172
143
Translation: “Do they not know that it is Allah who accepts
repentance from His servants and receives charities and that it
is Allah who is the Accepting of repentance, the Merciful?”
5
.
Al-Ṭawbah 9:104
According to Ibn Kathīr
6
, this verse contains a command
from Allah to perform ṣadaqah as a way to sanctify and to purify
oneself for those who repent for the sins which also includes the
meaning of performing zakat. Al-Qurṭubī
7
defines the meaning of
ṣadaqah in this verse specifically refers to zakat and discusses the
reward given to the donor. Al-Marāghī
8
expounds the meaning of
ṣadaqah in this verse to whatever spent by the believers for getting
closer to Allah which infers to the general charitable giving. These
commentaries signal that ṣadaqah carries the meaning of both the
voluntary charitable giving as well as mandatory charitable giving.
Furthermore, ṣadaqah is also mentioned as a form of penalty
in the following verse;
Translation: “And whoever among you is ill or has an ailment
of the head [making shaving necessary must offer] a ransom
of fasting [three days] or charity or sacrifice
9
”.
Al-Baqarah 2:196
The word ṣadaqah in this verse is interpreted by Ibn Kathīr
10
based on the hadith narrated by al-Bukhārī as an option of penalty
or kaffarah by paying the fidyah in the form of giving food for
those who shave their heads due to ailment during Ihram
(pilgrimage). The options for the penalty are to pay the fidyah in
5
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri” (Riyadh:
Darussalam Publishers & Distributors, 2000.
6
Ismā‘īl bin Kathīr al-Damsyīqī, Tafsīr al-Qurān al-‘Aẓīm (Egypt: Maktabah
al-Tawfiqia, 2000), 143.
7
Muḥammad bin Aḥmad al-Anṣārī al-Qurṭubī, Al-Jāmi‘ li Aḥkām al-Qurān
(Cairo: Dār al-Ḥadīth, 2002), 4:568-569.
8
Aḥmad Muṣṭafā al-Marāghī, Tafsir al-Marāghī (Beirut: Dār al- Fikr, 2001),
4:110-112.
9
Abdul Malek Mujahid,Tafsir Ibn Katsir/ Abridged by a Group of Scholars
under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 4: 239.
10
Ibn Kathīr, Tafsīr al-Qurān al-‘Aẓīm, 1/2, 301.
Salwa, Fidlizan, Joni dan Taqiuddin, The Concept of Charity in Islam
144
the form of three days fasting or giving charity by feeding six poor
people or sacrificing an animal. Al-Qurṭubī
11
discusess that
although it has been agreed unanimously to sacrifice a sheep,
scholars however are not in agreement on the days of fasting and
the measurement of the charity. According to the hadith by Ka‘āb,
the number of days to fast is three and according to Al-Ḥasan,
Ikrimah and Nāfi‘, the duration is ten days. For the charitable
giving measurement Mālik, Al-Shāfi‘ī and Abū Ḥaniīfah agree
that it has to be given in the amount of two mudd (based on the
Prophet’s mudd weightage) while Ahmad bin Hanbal suggests that
1 mudd of wheat must be given for every poor person or half of
sha’ of dates.
Al-Marāghī
12
gives the same explanation on the mode of
fidyah with additional information that after the revelation of this
verse, Ka’ab narrated that the prophet commanded on the form of
fidyah in three days of fasting or giving charity equivalent to six
bushel of dates. A clearer explanation on the measurement of
charity in fidyah is clarified by Wahbah al-Zuhaylī
13
who states
that the fidyah to be distributed is six bushel of dates with a bushel
equals to 2.751 kilogram is given to each poor person. If the
charity is given in the form of wheat, the measurement is three
bushel and each poor will get half a bushel. Other scholars use
faraq measurement whereby a faraq equals to 16rotl. A rotl is
408/ 450gram. Besides that, Abu Yusuf says that the fidyah can be
in the form of giving food for the needy during lunch and dinner.
Thus, it is concluded that charity can also be given in the form of
food or feeding the needy for the purpose of paying the penalty of
religious conduct which falls under mandatory charitable giving
category.
Another type of voluntary charitable giving is also evident in
Surah Yūsuf as follows:
11
Muḥammad bin Aḥmad al-Anṣārī al-Qurṭubī, Al-Jāmi‘ li Aḥkām al-Qurān,
1:733.
12
Aḥmad Muṣṭafā al-Marāghī, Tafsīr al-Marāghī (Beirut: Dār al-Fikr, 2001),
1:179-181.
13
Wahbah al-Zuhaylī, al-Tafsīr al-Munīr fi al-‘Aqīdah wa al-Sharī‘ah wa al-
Manhaj (Damascus: Dār al-Fikr, 2003), 1:558- 560.
Journal of Usuluddin 45 (1) 2017: 141-172
145
Translation: “So when they entered upon Joseph, they said,
“O ‘Azeez, adversity has touched us and our family, and we
have come with goods poor in quality, but give us full
measure and be charitable to us. Indeed, Allah rewards the
charitable”
14
. Yūsūf 12:88
According to al-Qurṭubī
15
, the word ṣadaqah in this verse
contains several meanings. The first from Ibn Jurayj, Sa‘īd bin
Jubayr, as-Suddī and al-Ḥassan who opine that this word means to
give advantage between high and low price. Secondly, to give
more than what is deserved as explained by Sufyān bin ‘Uyaynah,
to ‘return our brothers to us’ as defined by Ibn Jurayj and to
‘forgive us’ as posited by Ibn Shajarah. Al-Marāghī elaborates this
verse by describing the word ṣadaqah means as being kind by
giving advantage to those who deserved.
16
Interestingly, this verse
does not infer charity to any specific kinds of giving or any form
of material gifts but it tends to mean the act of being kind which
leads to a more general meaning of charity.
Apart from the word ṣadaqah, another word also found
commonly used in the Quran to convey the command of doing
charity is infaq. The term infaq is rooted from the word nafaqa
which literally means to spend. Al Marbawi
17
defines infaq as to
spend with planning. Linguistically, infaq refers to any kinds of
spending but from the view of Shariah, the concept of i infaq is
mostly discussed in the context of spending away to seek pleasure
of God and for the benefit and improvement of the society as a
whole which includes the donor and the family as found in the
following Quranic verses:
14
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 5:202
15
Al-Qurṭubī, al-Jami’ li Aḥkām al-Qurān, 5:.227-230.
16
Al-Marāghī, Tafsīr al-Marāghī, 5:18-21
17
Muḥammad Idris Abdul Rauf al-Marbawi, Kamus al-Marbawi (Egypt:
Muṣṭafā al-Bābī al-Halabī wa Awlādihi,1929), 336.
Salwa, Fidlizan, Joni dan Taqiuddin, The Concept of Charity in Islam
146
Translation: “Who believe in the unseen, establish prayer,
and spend out of what We have provided for them, And who
believe in what has been revealed to you, [O Muhammad],
and what was revealed before you, and of the Hereafter they
are certain [in faith]”.
18
Al-Baqarah 2:3-4
According to Ibn Kathīr
19
the word infaq in this verse
originally refers to the meaning of spending on family and also
general spending meant for the sake of getting closer to the
Creator in accordance to one’s capability before the obligation of
zakat. After the zakat obligation is revealed the meaning is
replaced with zakat on wealth. Al-Marāghī
20
explains that infaq in
this verse covers both the mandatory spending such as giving to
spouse, children and family members and also the voluntary
giving which works in purifying the soul. Al-Qurṭubī
21
explains
that the word infaq in this verse refers to the act of withdrawing
wealth by the hand. Ibn ‘Abbās reckons that this word refer to the
payment of zakat as it is mentioned together with the obligation of
salat (prayer). It is also said that it refers to the nafqah (spending)
from a husband to the wife as it is the foremost spending. Abū
Qilabah also states that it refers to the mandatory spending to the
family while Ḍaḥḥak opines that as the word zakat is not
specifically used, this term refers to the voluntary charitable giving
such as offering sacrifice. Thus, it is concluded that this word
refers to the general infaq which covers both the mandatory and
voluntary charitable giving.
The use of both words ṣadaqah and infaq is observed in the
following indicating that both word are synonymous in meaning.
18
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 1:112-114
19
Ibn Kathīr, Tafsīr al-Qurān al-‘Aẓīm, 1/2:54.
20
Al-Marāghī, Tafsir al-Marāghī, 1:28-29.
21
Al-Qurṭubī, al-Jami’ li Aḥkām al-Qurān, 1:163-177
Journal of Usuluddin 45 (1) 2017: 141-172
147
Translation: “And spend [in the way of Allah from what We
have provided you before death approaches one of you and he
says, "My Lord, if only You would delay me for a brief term
so I would give Ṣadaqah from my wealth and be among the
righteous”
22
. Al-Munāfiqūn 63:10
Ibn Kathīr
23
defines both words infaq and ṣadaqah as to
spend in Allah’s cause while al-Qurṭubī
24
argues that both words
indicate the obligation of mandatory charitable giving and also
associated to the obligation of pilgrimage for those who can afford
of doing so but postpone it until the time of death and they ask the
God for respite; this definition is also shared by Wahbah al-
Zuhaylī
25
.
From the discussion, it is found that the word ṣadaqah and
infaq are mostly used to represent the meaning of charity in the
Quran which basically refer to the act of spending out of the
wealth for the sake of Allah and that there are two major
categories of spending for charity which are the mandatory
charitable giving and voluntary charitable giving. Although
majority of these verses connote the charity to material spending
and prove that these two words are synonymous in meaning, a
slight difference is detected for the word ṣadaqah in Surah Yusuf
indicating that the word charitable also means to be kind. To
explore the other facades of charity in Islam, evidences from the
Hadith are also examined in the following section.
Definition of Charity Based on the Hadith
The following hadith discusses the variety of voluntary spending
from freeing a slave and giving to the poor. However giving to the
family as the mandatory charitable giving is prioritized and highly
rewarded.
22
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 9.:658.
23
Abdul Malek Mujahid,Tafsir Ibn Katsir/ Abridged by a Group of Scholars
under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 7/8:106-
107.
24
Al-Qurṭubī, al-Jami’ li Aḥkām al-Qurān, 9:368-369.
25
Al-Zuhaylī, al-Tafsīr al-Munīr fī al-‘Aqīdah wa al-Sharī‘ah wa al-Manhaj,
14:.610-614
Salwa, Fidlizan, Joni dan Taqiuddin, The Concept of Charity in Islam
148
26
Translation: Abū Ḥurayrah reported Allah’s Messenger as
saying: “Of the dinar you spend as a contribution in Allah’s
path, or to set free a slave, or as a sadaqa given to a needy, or
to support your family, the one yielding the greatest reward is
that which you spent on your family.”
27
Ṣadaqah, specifically the voluntary charitable giving also can
be done in the form of a will or wasiah as evidently found in the
hadith of Ṣaḥīḥ Muslim:
28
Translation: ‘Ᾱisha said that a person came to the Messenger
of Allah and said: “My mother died suddenly without having
made any will. I think she would have definitely given
Sadaqa if she had been able to speak. Would she have a
reward if I gave Sadaqa on her behalf? He (the Holy Prophet)
said: Yes.”
29
Ṣadaqah is also given in the form of a gift during the time of
Prophet as the Prophet is not entitled to receive a charity, it is
regarded as a gift or hadiyah.
30
26
Yaḥyā Ibn Sharaf al-Nawāwī, al-Manhaj fī Sharḥ Ṣaḥīḥ Muslim Ibn Ḥajjaj al-
Musamma Ikhtiṣāran Sharḥ Ṣaḥīḥ Muslim (Beirut: Dār al-Khayr, 1999), 7/8/9:
68.
27
Abdul Hamid Siddiqi, Sahih Muslim; Arabic-English (India: Adam Publishers
& Distributors., 1999), 2:91.
28
Al-Nawāwī, al-Manhaj fī Sharḥ Ṣaḥīḥ Muslim Ibn Ḥajjaj al-Musamma
Ikhtiṣāran Sharḥ Ṣaḥīḥ Muslim, 7/8/9:74
29
Abdul Hamid Siddiqi, Sahih Muslim; Arabic-English, 2:94.
30
Muḥammad bin Ismā‘īl al-Bukhārī, Ṣaḥīḥī al-Bukhārī, 1:388.
Journal of Usuluddin 45 (1) 2017: 141-172
149
Translation: Narrated Anas: Some meat was presented to the
Prophet (p.b.u.h) and it had been given to Barira (the freed
slave-girl of Aisha) in charity. He said, “This meat is a thing
of charity for Barira but it is a gift for us”
31
.
The gift is also known as hibah and can be used as an
instrument for voluntary charitable giving as found in the hadith
that follows:
32
Translation: Ibn ‘Abbās (May Allah be pleased with them)
said: “The Messenger of Allah said, ‘He who gives
something (to someone) as a gift and then gets it back (from
him or her) is like a dog which eats its own vomit.’”
33
Other than that, charitable giving also can be carried out in
the form of waqf as proven in the parable of ‘Umar al-Khaṭṭāb, the
Prophet’s companion who donated his land in Khaybar in the form
of waqf in which the possession is still intact but the production
from the land is given for charity as described in the hadith below:
31
Mahmood Matraji, The Translation of the Meanings of Sahih al-Bukhari,
2:312.
32
Al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 2:226
33
Mahmood Matraji, The Translation of the Meanings of Sahih al-Bukhari, 3:441
Salwa, Fidlizan, Joni dan Taqiuddin, The Concept of Charity in Islam
150
.
34
Translation: Ibn Umar reported: Umar acquired a land at
Khaibar. He came to Allah's Apostle and sought his advice in
regard to it. He said: “Allah's Messenger, I have acquired
land in Khaibar. I have never acquired property more
valuable for me than this, so what do you command me to do
with it? Thereupon he (Allah’s Apostle) said: If you like, you
may keep the corpus intact and give its produce as Sadaqa. So
‘Umar gave it as Sadaqa declaring that property must not be
sold or inherited or given away as gift. And Umar devoted it
to the poor, to the nearest kin, and to the emancipation of
slaves, aired in the way of Allah and guests. There is no sin
for one, who administers it if he eats something from it in a
reasonable manner, or if he feeds his friends and does not
hoard up goods (for himself). He (the narrator) said: I
narrated this hadith to Muhammad, but as I reached the
(words)" without hoarding (for himself) out of it." he
(Muhammad' said: “without storing the property with a view
to becoming rich”. Ibn ‘Awn said: He who read this
book (pertaining to Waqf) informed me that in it (the words
are) “without storing the property with a view to becoming
rich”
35
.
Interestingly, charitable giving in hadith is very wide in
meaning as according to the Prophet, every good deed is
considered as charity.
36
Narrated Jābir bin ‘Abd Allah: The Prophet said “Enjoining,
all that is good is a Sadaqa”
37
.
The encouragement to do charity is subjected to all Muslims
in every way they are able to do so. The Muslims must work to
34
Al-Nawāwī, al-Manhaj fī Sharḥ Ṣaḥīḥ Muslim Ibn Ḥajjaj al-Musamma
Ikhtiṣāran Sharḥ Ṣaḥīḥ Muslim, 10/11/12 :253-254.
35
Abdul Hamid Siddiqi, Sahih Muslim; Arabic-English, 3:83
36
Al-Bukhārī, Sahih al-Bukhari, 4:107.
37
Mahmood Matraji, The Translation of the Meanings of Sahih al-Bukhari, 8:57.
Journal of Usuluddin 45 (1) 2017: 141-172
151
earn and contribute to the charity, if they are not able to do so,
they are encouraged to help the needy with their might, if they are
not able to do so, they have to bring people to do good deeds and
if they are not able to do so they have to refrain themselves from
doing bad things. All these are categorized as charity which means
charity should not only be done using material means but also
other means such as manpower and good deeds.
38
Translation: Sa‘īd bin Abū Burda reported on the authority of
his grandfather that the Messenger of Allah said: “Giving of
Sadaqa is essential for every Muslim. It was said (to him):
What do you say of him who does not find (the means) to do
so? He said: Let him work with both his hands, thus doing
benefit to himself and give Sadaqa. It was said to him: What
about him who does not have (the means) to do so? He said:
Then let him assist the needy, the aggrieved. It was said:
What do you say of one who cannot even do this? He said:
Then he should enjoin what is reputable or what is good. He
said: What about him if he cannot do that? He (the Holy
Prophet) said: He should then abstain from evil, for verify
that is Sadaqa on his behalf”
39
.
Another example of charity deed is to planting trees which is
rewarded for everything eaten out of it, everything stolen out of it
and everything eaten out of it by animals.
38
Al-Nawāwī, al-Manhaj fī Sharḥ Ṣaḥīḥ Muslim Ibn Ḥajjaj al-Musamma
Ikhtiṣāran Sharḥ Ṣaḥīḥ Muslim, 7/8/9 : 78.
39
Abdul Hamid Siddiqi, Sahih Muslim; Arabic-English, 2:96
Salwa, Fidlizan, Joni dan Taqiuddin, The Concept of Charity in Islam
152
40
Translation: Jābir (Allah be pleased with him) reported
Allah’s Messenger as saying: “Never does a Muslim plants a
tree except that he has the reward of charity for him, for what
is eaten out of that is charity; what is stolen out of that, what
the beasts eat out of that, what the birds eat out of that is
charity for him. In short, none incurs a loss to him but it
becomes a charity on his part.”
41
Therefore, from the discussion it is concluded that charitable
giving can be done in any means not only restricted to material
giving but also covers the nonmaterial aspects such as doing good
towards others.. It is also discovered from the discussion that
many instruments can be used to conduct charitable giving such as
wasiah, hibah, hadiah and waqf. The findings from the Quran and
Hadith lead to the formation of charitable giving classification
below:
Figure 1: Classification of Charitable Giving
40
Al-Nawāwī, al-Manhaj fī Sharḥ Ṣaḥīḥ Muslim Ibn Ḥajjaj al-Musamma
Ikhtiṣāran Sharḥ Ṣaḥīḥ Muslim, 10:164.
41
Abdul Hamid Siddiqi, Sahih Muslim; Arabic-English, 1:31.
Sadaqah
(Charity)
Mandatory Charitable Giving
Zakah
al-Mal Zakah
al-Fitr
Manda
-tory
Infaq
Voluntary Charitable Giving
Material
(spend
-ing
wealth)
Infaq
(spend
-ing for
the sake
of
Allah)
Waqaf
(Perpe
-tual
Giving)
Wasiah
(Wills) Hibah
(Gift)
Non
Material
(Good
deeds)
Tow-
ards
Others
Tow-
ards
Own
Self
Tow-
ards
other
creat-
ures
Journal of Usuluddin 45 (1) 2017: 141-172
153
The Rules of Voluntary Charitable Giving in Islam
As the rules of mandatory charitable giving has been widely
discussed, the rules of voluntary charitable giving has been left
nearly unexplored. To conduct a valid voluntary charitable giving,
four important requirements which are the donor, the recipient, the
gift and the intention
42
must be fulfilled to conduct a valid
charitable giving.
A. The Donor (al-Mutaṣaddaq)
The donor is the giver who spends his own wealth to conduct
charitable giving and must have sanity, ability to think, reached
puberty and qualified to do transaction.
43
This quality of donor is
termed as al-ahliyyat which means the competence and legal
capacity of a person to acquire rights and accept duties. According
to Wahbah al-Zuhaylī
44
, there are two types of al-ahliyyah in
muamalat which are;
i) Ahliyyah al-Wujub (the capacity to acquire rights and
obligations or known as the receptive legal capacity)
ii) Ahliyyah al-Ada’ (the capacity to execute or known as the
active legal capacity)
B. The Recipients (al-Mutaṣaddaq ‘alayh)
The recipient is the person or the party that receives donation from
the other
45
. There are many categories of recipients of charity as
found in the Quran. The discussion of the recipient categories is as
follows:
42
Al-Jumu‘ah Ali Ibn Muḥammad, Mu’jam al-Muṣṭalahāt al-Iqtisadiyyah wa al-
Islāmiyyah (Riyadh: Maktabah al-‘Ubaykat, 2000), 347
43
Al-Jumu‘ah Ali Ibn Muḥammad. Mu’jam al-Muṣṭalahāt al-Iqtisadiyyah wa al-
Islāmiyyah, 348.
44
Wahbah al-Zuhaylī, al-Fiqh al-Islāmī wa Adillatuhu (Damascus: Dār al-Fikr,
1989), 116.
45
Al-Zuhaylī, al-Fiqh al-Islāmī wa Adillatuhu, 348.
Salwa, Fidlizan, Joni dan Taqiuddin, The Concept of Charity in Islam
154
Translation: “Righteousness is not that you turn your faces
toward the east or the west, but [true] righteousness is [in]
one who believes in Allah , the Last Day, the angels, the
Book, and the prophets and gives wealth, in spite of love for
it, to relatives, orphans, the needy, the traveler, those who ask
[for help], and for freeing slaves; [and who] establishes
prayer and gives zakah; [those who] fulfill their promise
when they promise; and [those who] are patient in poverty
and hardship and during battle. Those are the ones who have
been true, and it is those who are the righteous”
46
.
Al-Baqarah 2:177
This verse explains the term birr refers to obedience to Allah
by following all His legislations. Ibn Kathīr elaborates this verse
by stating that a person who gives away when he is also in need
poses a higher degree of giving and that giving should be made
to
47
:
i. Kinsfolk or relatives who are in need.
ii. The orphans who are children having lost their fathers and
still need governance from others.
iii. The poor who do not have enough basic necessities such as
food, clothing or home. (al-Miskīn)
iv. The wayfarers who are travelers in need of money who must
be helped to get him return to his homeland and the guest
hosted by Muslims is also included in this definition. (Ibn al-
Sabīl)
v. The beggars who beg people for charity. (as-Sā’il)
vi. The servants by setting them free. (al-Riqab)
Al-Qurṭubī
48
posits that spending on the mentioned groups of
people is not considered as spending on zakat but it is the
obligation of spending the wealth which is called mal al birr
(spending on good deed). Although a person has already
performed the mandatory charitable giving (zakat), help should
46
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 1:478.
47
Ibn Kathīr, Tafsīr al-Qurān al-‘Aẓīm, 1/ 2:.268-271.
48
Al- Qurṭubī, al-Jāmi’ li Aḥkām al-Qurān, 1:628-634.
Journal of Usuluddin 45 (1) 2017: 141-172
155
also be given to the person in need especially from the
aforementioned group. Al-Marāghī
49
elaborates that to help these
people in need are not restricted by time or amount but solely
depends on the giver. However it is the obligation of Muslim to
help these people which eventually strengthens the relationship
among the people in the society.
Furthermore, it is permissible to give to anybody in need even
the non Muslims as explained in the following verse;
Translation: “Not upon you, [O Muhammad], is
[responsibility for] their guidance, but Allah guides whom He
wills. And whatever good you [believers] spend is for
yourselves, and you do not spend except seeking the
countenance of Allah. And whatever you spend of good - it
will be fully repaid to you, and you will not be wronged”
50
.
This verse indicates the permissibility to give charity to the
non Muslims as according to Ibn Kathīr
51
, based on the opinion of
Ḥassan al-Baṣrī, the charity given for the sake of Allah will not be
asked on who are the recipients whether they are the righteous,
deserving the help, good or evil and so on as the reward will be
given for his good intention. Al-Qurṭubī
52
clarifies that this verse is
revealed after the Prophet denies the charitable giving for a Jew as
he wishes that the Jew will be drawn to Islam and later Allah
commands that giving to non Muslim is permissible and that it is
not the obligation to force anyone to embrace Islam. Most of
scholars opine that only voluntary charitable giving can be given to
the non Muslims but not the mandatory charitable giving or zakat
as suggested by Ibn al-Mundhīr.
49
Al-Marāghī, Tafsir al-Maraghiy, 1:156-160.
50
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 2:63
51
Ibn Kathīr, Tafsīr al-Qurān al-Aẓīm, 1 :423-427.
52
Al-Qurṭubī, Al-Jāmi‘ li Aḥkām al-Qurān, 2:291-297
Salwa, Fidlizan, Joni dan Taqiuddin, The Concept of Charity in Islam
156
Al-Marāghī
53
states that the benefit of giving will return to the
giver and that Allah promises that the giving will not be left
wasted and it will be fully rewarded. Wahbah az-Zuhaylī
54
further
elaborates that the benefit of giving for charity will be gained by
the giver and that the donor must conduct the giving solely to
attain the pleasure of the God not concerning the effect of the
donation to the recipients. This opinion is based on the hadith
below that shows charity can be given to anyone as long it is
sincerely done for the sake of Allah and the result of giving is not
determined by the giver.
.
55
Translation: Abū Hurayrah (May Allah be pleased with him)
said: The Messenger of Allah said: “A man (from amongst
the people before you) said: 'Indeed! I will give in charity”.
So he took his Ṣadaqah out and placed it in a thief's hand. In
the morning the people were talking (about this incident) and
saying: ‘Ṣadaqah was given to a thief last night’. The man
said: ‘O Allah! Praise be to You. I have given Ṣadaqah to a
thief. Indeed, I will give in charity!’ So he took his Ṣadaqah
out and he placed it in a prostitute's hand. In the morning the
people were talking (about this incident) and saying:
53
Al-Marāghī, Tafsīr al-Marāghī, 1:.278-280.
54
Wahbah al-Zuhaylī, al-Tafsīr al-Munīr fī al-‘Aqīdah wa al-Sharī‘ah wa al-
Manhaj, 2:78-89.
55
Al-Bukhārī, Sahih al-Bukhari, 1:367-368.
Journal of Usuluddin 45 (1) 2017: 141-172
157
‘Ṣadaqah was given to a prostitute last night’. On hearing
this, the man said: 'Praise be to You, O Allah! I gave Ṣadaqah
to a prostitute. Indeed, I will give in charity!' So he took his
Ṣadaqah out and placed it in a rich man's hand. In the
morning the people were talking (about this incident) and
saying: ‘Ṣadaqah was given to a rich man last night’. The
man said: ‘O Allah! Praise be to You (for helping me) give
charity to a thief, a prostitute and a rich man’. Then he had a
dream in which he was told that his Ṣadaqah to the thief
might result in his refraining from his theft, his Ṣadaqah to
the prostitute might help her abstain from her immorality, and
his Ṣadaqah to the rich man might help him pay heed and
spend from what Allah had bestowed upon him”
56
.
Although the criteria of the recipient is not clearly specified
and the term of beggar is general that includes all people in need
that transcends beyond the race, religion and others, the following
verse expresses that the priority in giving charity must be given to
the needy person who does not manifest his hardship by begging
the help from others. The characteristic of the person that deserved
the help is further described in the following verse:
Translation: “[Charity is] for the poor who have been
restricted for the cause of Allah, unable to move about in the
land. An ignorant [person] would think them self-sufficient
because of their restraint, but you will know them by their
[characteristic] sign. They do not ask people persistently [or
at all]. And whatever you spend of good - indeed, Allah is
Knowing of it”
57
. Al-Baqarah 2:273
56
Mahmood Matraji,The Translation of the Meanings of Sahih al-Bukhari,
2:274-275
57
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 2:62.
Salwa, Fidlizan, Joni dan Taqiuddin, The Concept of Charity in Islam
158
According to Ibn Kathīr
58
this verse describes the
characteristics of the poor who deserved to be given charity, who;
i. is fighting in the way of Allah, giving all his strength in Jihad
and seeking the pleasure of Allah SWT,
ii. does not have the capability to work due to illness or others,
iii. does not want to beg for keeping his or her dignity until no
one knows of his/ her misery
iv. has a special characteristic only known by sincere believer
such as being tawaddhu’ without deliberately revealing the
physical state of a needy person.
v. is not begging as forcefully as the usual beggars do.
Al-Qurṭubī
59
also explains on the aforementioned
characteristics by expanding the discussion on the fifth criterion
which is the condition of asking for help which is not forcefully.
On the contrary, some scholars such as al-Ṭabarī and al-Zujāj
specified that these people will not be begging at all as they avoid
the worldly affairs. Imam Ahmad says that begging is allowed if
someone is under extreme difficulty although restricting himself
from begging is better for him as one must surrender himself to
God. Thus it is ruled out that begging is allowed under critical
condition and the person asked must be chosen form the pious.
However, if something is given not out of begging then it must be
accepted as a blessing from the God. Moreover, a needy person is
allowed to beg not more than three times and if a person is asked
to help and he is capable of doing so, he is obliged to fulfill the
request.
It is also recorded that it is haram or unlawful for a wealthy
or a person who possesses any kinds of wealth to beg which is also
supported by Al-Marāghī
60
. Nevertheless, there are exceptions to
give ṣadaqah to rich man as according to hadith narrated by Ata
ibn Yasar who fights for Allah’s cause, acts as the amil or the
ṣadaqah collector, a debtor, a rich man who gives charity with his
own money and a rich man who has been giving charity to his
neighbor and is given a gift or ṣadaqah as a return as explained in
the hadith below:
58
Ibn Kathīr, Tafsīr al-Qurān al-Aẓīm, 1/ 2:423-427
59
Al-Qurṭubī, al-Jāmi‘ li Aḥkām al-Qurān, 2: 291-297.
60
Al-Marāghī, Tafsīr al-Marāghī, 1:278-280
Journal of Usuluddin 45 (1) 2017: 141-172
159
61
Translation: Narrated ‘Aṭā’ ibn Yasar: The Prophet said:
Ṣadaqah may not be given to rich man, with the exception of
five classes: One who fights in Allah's path, or who collects
it, or a debtor, or a man who buys it with his money, or a man
who has a poor neighbour who has been given ṣadaqah and
gives a present to the rich man
62
.
C. The Gift (al-Mutaṣaddaq Bih)
The third component of giving is the gift which is given to the
recipients in the form of money, things or services. It is
encouraged to give things that are loved and favoured as in
mentioned in the following verse:
Translation: “Never will you attain the good [reward] until
you spend [in the way of Allah ] from that which you love.
And whatever you spend - indeed, Allah is Knowing of it”
63
.
Ᾱli ‘Imrān 3:92
Ibn Kathīr
64
elaborates that the word al-Birr refers to paradise
which means one will attain the reward of paradise if he spends in
charity for the sake of Allah of the things that he most loves. Al-
Qurṭubī
65
reports that scholars are in different views on the
meaning of al-Birr in this verse. Some companions of the Prophet
like Anas and Abū Ṭalḥah associate it to the meaning of the
ultimate charity. While Ibn Mas‘ūd, Ibn ‘Abbās, ‘Aṭa’, Mujāhid,
‘Amr bin Maymūn and al-Suddī define it as the reward of
61
Abī Dawūd Sulaymān Ibn al-Ash‘ath al-Sijistānī, Sunan Abī Dawūd (Beirut:
Dār al-Fikr,1999), 2:202.
62
Yaser Qadhi, English Translation of Sunan Abu Dawud (Riyadh: Darussalam,
2008), 2:288.
63
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 2:.210.
64
Ibn Kathīr, Tafsir al-Quran al-Azim, 1 /2:.54-55.
65
Al-Qurṭubī, al-Jāmi‘ li Aḥkām al-Qurān, 3:495-496
Salwa, Fidlizan, Joni dan Taqiuddin, The Concept of Charity in Islam
160
paradise. Other scholar such as Athiyah al-Awfa describes it as the
obedience.
Furthermore, the allocation of giving is explained in the
Quran as stated in the following verse that one should spend in
charity from the spare of the family needs.
Translation: “And they ask you what they should spend. Say,
"The excess [beyond needs]”
66
. Al-Baqarah 2:219
Ibn Kathīr
67
states that it is summoned that the basic need of a
family must be fulfilled and the surplus of it can be spend on
charity. According to al-Qurṭubī
68
, the word al-‘afw means
something that is easy, extra, and can be given away without
heavy heart which means to give something that will not cause
hardship to the giver. Al-Ḥasan, Qatādah, Athar, al-Suddī, al-
Qarzhi Muḥammad bin Ka‘ab, Ibnu Laila and Ibn ‘Abbās suggest
that this word means the excess from the family need. Al-
Marāghī
69
specifies that the form of giving here is the voluntary
giving as the amount of giving is decided by the giver which is the
surplus from what is needed.
It is also reminded in the Quran that the gifts to be given to
the recipients of charity must come from a good and permissible
source as stated in the following verse:
Translation: “O you who have believed, spend from the good
things which you have earned and from that which We have
produced for you from the earth. And do not aim toward the
defective therefrom, spending [from that] while you would
66
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 1:607.
67
Ibn Kathīr, Tafsīr al-Qurān al-Aẓīm, 1 /2:333-336.
68
Al-Qurṭubi, al-Jāmi‘ li Aḥkām al-Qurān, 2:38-58.
69
Al-Marāghī, Tafsīr al-Marāghī, 1:203-210.
Journal of Usuluddin 45 (1) 2017: 141-172
161
not take it [yourself] except with closed eyes. And know that
Allah is Free of need and Praiseworthy”
70
.
Al-Baqarah 2:267
Ibn Kathīr
71
concludes that the source of charity must purely
and honestly earned. This includes the things or food to be given
away must also be in good condition. This verse was revealed after
the Ansar had been found to mix between good ripe dates with less
good quality dates for charity. It is also explained in this verse that
the charity is not for Allah as He is free from needing anything but
the charity is for the needy ones. Al-Qurṭubī opines that not only
the source of giving must be good and permissible, Allah SWT
also prohibits the giving of unwanted things which are not
favoured by anyone as stated by al-Qurṭubī
72
, Al-Marāghī
73
and
Wahbah al-Zuhaylī
74
.
D. Intention (an-Niah)
As charitable giving is meant for the sake of God, intention plays
an important role to determine whether the act becomes an ibadah
(religious deed) or not. Thus good intention is very much
highlighted in this kind of giving as prescribed in the verse as
follows:
Translation: “And among the bedouins are some who
consider what they spend as a loss and await for you turns of
misfortune. Upon them will be a misfortune of evil. And
Allah is Hearing and Knowing (98)But among the bedouins
are some who believe in Allah and the Last Day and consider
70
Abdul Malek Mujahid, Tafsir Ibn Katsir/ abridged by a group of Scholars
under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 2:54
71
Ibn Kathīr, Tafsīr al-Qurān al-Aẓīm, 1/ 2:419-422.
72
Al-Qurṭubī, al-Jāmi‘ li Aḥkām al-Qurān, 2 : 274-281.
73
Al-Marāghī, Tafsīr al-Marāghī 1:273-274
74
Al-Zuhaylī, al-Tafsīr al-Munīr fī al-‘Aqīdah wa al-Sharī‘ah wa al-Manhaj,
2:.63-68.
Salwa, Fidlizan, Joni dan Taqiuddin, The Concept of Charity in Islam
162
what they spend as means of nearness to Allah and of
[obtaining] invocations of the Messenger. Unquestionably, it
is a means of nearness for them. Allah will admit them to His
mercy. Indeed, Allah is Forgiving and Merciful (99)”
75
.
Al-Tawbah 9:98-99
This verse describes the attitude of some Arabs of Bedoiuns
who regard charitable giving as a loss and a waste and they
conduct the giving for the sake of showing off and to protect
themselves from the law. Allah proclaims that this kind of giving
is useless and does not benefit the doer in any ways. While there
are some Bedoiuns who sincerely spend in charity for the sake of
Allah and to receive prayers from the Prophet, the act of giving by
them is acknowledged and accepted by Allah and rewarded with
His blessings
76
.
Spending in charity also must be sincerely done in the sense
that no reward is expected to be returned as stated in verse as
follows:
Translation: “[Saying], “We feed you only for the
countenance of Allah . We wish not from you reward or
gratitude”
77
. Al-Insān 76:9
According to the commentaries by Ibn Kathīr
78
, Al-Marāghī
79
and al-Zuhaylī
80
, this verse describes among the deeds of a
righteous which will be rewarded by Allah is to feed the needy for
the sake of Allah without expecting any return from the receiver
nor expression of gratitude from them as it is done sincerely for
seeking the pleasure of the God and for fear of the judgement day.
75
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 4:500.
76
Ibn Kathīr, Tafsīr al-Qurān al-Aẓīm, 3/4:138-139
77
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 10:286.
78
Ibn Kathīr, Tafsīr al-Qurān al-Aẓīm, 7/8:225-227.
79
Al-Marāghī, Tafsīr al-Marāghī, 10:209-211
80
Al-Zuhaylī, al-Tafsīr al-Munīr fī al-‘Aqīdah wa al-Sharī‘ah wa al-Manhaj,
15:306-315
Journal of Usuluddin 45 (1) 2017: 141-172
163
Since the emphasis of intention is greatly put on charity
spending, some acts that nullify the charity are also discussed in
several verses of the Quran in Surah al-Baqarah:
Translation: “Those who spend their wealth in the way of
Allah and then do not follow up what they have spent with
reminders [of it] or [other] injury will have their reward with
their Lord, and there will be no fear concerning them, nor will
they grieve”
81
. Al-Baqarah 2:262
This verse contains a warning from Allah SWT on the deeds
that can nullify the charity by reminding people who receive the
charity about it in words or actions. Ibn Kathīr
82
explains that the
acceptable charitable giving based on the opinion by al-Mawridī,
is done not by expecting any return or thanking from the receiver
and also free from mentioning or informing others about it as
doing so will hurt the feeling of the receiver. The word al-Mann
means to remind people of your own kindness and brag about it to
the extent of causing harassment to the receiver while al-Aza
means to hurt the recipient of charity in harsh words
83
.
Translation: “O you who have believed, do not invalidate
your charities with reminders or injury as does one who
spends his wealth [only] to be seen by the people and does
not believe in Allah and the Last Day. His example is like
that of a [large] smooth stone upon which is dust and is hit by
81
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 2:46.
82
Ibn Kathīr, Tafsīr al-Qurān al-Aẓīm, 1/ 2:.416-417.
83
A-Zuhaylī, al-Tafsīr al-Munīr fī al-‘Aqīdah wa al-Sharī‘ah wa al-Manhaj,
2:44-55.
Salwa, Fidlizan, Joni dan Taqiuddin, The Concept of Charity in Islam
164
a downpour that leaves it bare. They are unable [to keep]
anything of what they have earned. And Allah does not guide
the disbelieving people”
84
. Al-Baqarah 2:264
The act of giving is invalidated trough the act of reminding
people of the deed and showing off to gain publicity and
popularity. Giving charity in pursuit of gaining publicity and
popularity nullifies the act like it has never been done. Allah SWT
describes this deed like dust on a hard and slippery stone that is
completely washed out in a pouring rain
85
. However, charity act is
not obligated to be done in anonymity to be accepted by the God
as there are many verses in the Quran which discuss the act of
doing the charity openly or anonymously. Surah al-Ra‘d verse 22
implies that charitable giving can be done both openly and
secretly.
Translation: “And those who are patient, seeking the
countenance of their Lord, and establish prayer and spend
from what We have provided for them secretly and publicly
and prevent evil with good - those will have the good
consequence of [this] home”
86
. Al-Ra‘d 13:22
Ibn Kathīr
87
classifies the quality of the blessed ones who are
promised with heaven based on this verse and one of the qualities
is those who spend the mandatory spending and the voluntary
spending at all conditions; openly or secretly and times; day or
night. Similarly al-Marāghī
88
also opines that the spending
includes both the mandatory and voluntary which is done openly
or secretly, during day or night. However al-Qurṭubī
89
explains
84
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 2:47.
85
Al-Marāghī, Tafsīr al-Marāghī 1:268-271.
86
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 5: 267.
87
Ibn Kathīr, Tafsīr al-Qurān al-‘Aẓīm, 3 /4:314.
88
Al-Marāghī, Tafsīr al-Marāghī, 5:54-56.
89
Al- Qurṭubī, Al-Jāmi’ li Aḥkām al-Qurān, 5:279-283
Journal of Usuluddin 45 (1) 2017: 141-172
165
that the spending refers to the mandatory charitable giving as
according to Ibn ‘Abbās.
Further explanation on the anonymity in giving is presented
in Surah al-Baqarah verse 271.
Translation: “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] Acquainted”
90
. Al-Baqarah 2:271
This verse explains that charity done openly is good as it can
be an exemplary to the society. However, charity in anonymity is
better as it avoids the act of bragging and erases the sins
91
. Hasan
opines in Tafsīr al-Qurṭubī that conducting the mandatory
charitable giving in public is better and for voluntary giving,
secrecy is better. Ibn Abbas reveals that Allah rewards a concealed
noble deed up until 70 times and that the hidden mandatory
charitable giving is rewarded 25 times higher than doing it openly.
This is to avoid the feeling of riya’ or boastfulness.
92
The Roles of Charitable Giving in the Economy
Charitable giving from the economic perspective is deemed to be
an effective tool to accomplish the objective of optimal
redistribution of resources and goods which eventually impact
positively on social welfare that has also been the focus of the
theory of welfare economics. This due to its nature which has a
growing impact to the wealth of the donor as described in the
Quran in Surah al-Baqarah:
90
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 2:60.
91
Al-Zuhaylī, al-Tafsīr al-Munīr fī al-‘Aqīdah wa al-Sharī‘ah wa al-Manhaj,
2:72-78.
92
Al-Qurṭubī, Al-Jāmi’ li Aḥkām al-Qurān, 2: 284-288.
Salwa, Fidlizan, Joni dan Taqiuddin, The Concept of Charity in Islam
166
Translation: “The example of those who spend their wealth in
the way of Allah is like a seed [of grain] which grows seven
spikes; in each spike is a hundred grains. And Allah
multiplies [His reward] for whom He wills. And Allah is all-
Encompassing and Knowing”
93
. Al-Baqarah 2:261
In this verse Allah SWT describes the impact of giving for
charity like a growing seed that multiplies from a tiny seed into
seven spikes that each contains a hundred grains. Al-Marāghī
94
reported that a group of researcher conducted an experiment in
1942 to prove the multiplication of a sown seed of grain as stated
in the Quran. As a result, they found that a spike produces 107
seeds. This proves the truth of this verse and the fact that an act of
charitable giving triggers a spill over impact to the society
estimating to 700 times. Meanwhile Ibn Kathīr
95
elaborates on this
verse from different angle. He suggests that this analogy refers to
the reward promised by Allah SWT to those who spend for the
sake of Allah that He will reward the deed in 10 to 700 folds.
Wahbah al-Zuhaylī
96
concludes that a charitable giving act
impacts in multifold to both the doer and the society. The growing
benefit is illustrated when a donor plays its economic role in
giving charity to a receiver, the positive impact will be gained by
the nation as it reduces the cost of management in many ways. The
positive impact received by the nation is then manifested through
better services to the society that includes the donor. The chain
effect of the growing benefit is described in the following diagram
in the Figure 2:
93
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 2:44.
94
Al-Marāghī, Tafsīr al-Marāghī, 1:268-271.
95
Ibn Kathīr, Tafsīr al-Qurān al-Aẓīm, 1/ 2:414-415.
96
Al-Zuhaylī, al-Tafsīr al-Munīr fī al-‘Aqīdah wa al-Sharī‘ah wa al-Manhaj,
2:.44-55.
Journal of Usuluddin 45 (1) 2017: 141-172
167
Figure 2: The Chain Effect of Charitable Giving
The impact of charitable giving is also discussed in verse 265
of the same surah:
Translation: “And the example of those who spend their
wealth seeking means to the approval of Allah and assuring
[reward for] themselves is like a garden on high ground
which is hit by a downpour - so it yields its fruits in double.
And [even] if it is not hit by a downpour, then a drizzle [is
sufficient]. And Allah , of what you do, is Seeing”
97
.
Al-Baqarah 2:265
Allah SWT symbolizes the deed by those who spend their
wealth for the sake of God is like a garden on high ground that
stays fertile on heavy rain and light rain. This shows that the
nature of sincere giving deed is that its goodness grows and never
goes barren. It also implies that Allah accepts and increases the
deed and that none of them escapes His watch.
98
Wahbah al-
97
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 2:50.
98
Ibn Kathīr, Tafsīr al-Qurān al-‘Aẓīm, 1/ 2:417.
Chain
Effect of
Charitable
Giving
A
Donor
B
Receiver
C
Nation
Salwa, Fidlizan, Joni dan Taqiuddin, The Concept of Charity in Islam
168
Zuhaylī
99
further elaborates the meaning by explaining that sincere
deed of giving produces good results that are abundant, continuous
and sustainable. Al-Marāghī
100
explains that Allah symbolizes the
soul of generous being is like a fertile tree at the highest ground
with plenty of water and sun which gives more during good times
and gives whatever it can during hard times consistently.
The indication of growing effect of charity is also seen in the
following verse as explained by Ibn Kathir
101
that Allah forbids
usury but increases the charity and makes it grow. Although the
nature of riba or ususry is to substantiate the amount but
eventually it will end in less which is in contrast to charity that has
growing effect. Al-Qurṭubī
102
opines that Allah erases the blessing
of wealth for those who practice usury and Ibn Abbas defines that
the destruction will come during the hereafter when all religious
deeds are not accepted due to involvement in usury. While the
word yurbi or grow for charity means the wealth is blessed in the
world and the reward is multiplied in the hereafter. Wahbah al-
Zuhaylī clarifies the verse by stating that Allah reduces the wealth
gained from usury and increases the wealth due to giving
ṣadaqah
103
.
Translation: “Allah destroys interest and gives increase for
charities. And Allah does not like every sinning
disbeliever”
104
. Al-Baqarah 2:276
The act of giving for charity is also portrayed as advancing
loan to the God. The usage of the word loan literally means that
the loan must be returned to the loaner. Not only Allah symbolizes
the giving as a loan which temporarily taken from the loaner and
must be repaid but also He promises a grand reward for doing so:
99
Al-Zuhaylī, al-Tafsīr al-Munīr fī al-‘Aqīdah wa al-Sharī‘ah wa al-Manhaj,
2:56-63.
100
Al-Marāghī, Tafsīr al-Marāghī 1:272-273.
101
Ibn Kathīr, Tafsīr al-Qurān al-‘Aẓīm, 1/ 2:430-432.
102
Al-Qurṭubī, al-Jāmi’ li Aḥkām al-Qurān, 2: 298-317.
103
Al-Zuhaylī, al-Tafsīr al-Munīr fī al-‘Aqīdah wa al-Sharī‘ah wa al-Manhaj
2:90-111.
104
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 2:75.
Journal of Usuluddin 45 (1) 2017: 141-172
169
Translation:“Who is it that would loan Allah a goodly loan so
He may multiply it for him many times over? And it is Allah
who withholds and grants abundance, and to Him you will be
returned
105
”. Al-Baqarah 2:245
Wahbah al-Zuhaylī
106
elaborates that Allah SWT aims to
eliminate two destructive attitudes of a human being that is coward
and stingy by offering the greatest offer. The greatest offer which
is al-Qardh or a loan lent to the God who is the most powerful and
the controller of the provisions. The word al-Qardh is further
explained by al-Qurṭubī
107
who states that Al-Qardh or loaning to
Allah SWT is to spend money for Jihad that is for the sake of
Allah. It is also put forward to describe that return is guaranteed
by Allah SWT as any loans must be returned and that it is
promised in multifold.
The warranty of repayment for charitable act by the God is
also evident in the following verse of Surah al-Anfal:
Translation:“And prepare against them whatever you are able
of power and of steeds of war by which you may terrify the
enemy of Allah and your enemy and others besides them
whom you do not know [but] whom Allah knows. And
whatever you spend in the cause of Allah will be fully repaid
to you, and you will not be wronged.”
108
Al-Anfāl 8:60
105
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 1:680.
106
Al-Zuhaylī, al-Tafsīr al-Munīr fī al-‘Aqīdah wa al-Sharī‘ah wa al-Manhaj,
2:781-790.
107
Al- Qurṭubī, al-Jāmi’ li Aḥkām al-Qurān, 2: 201-206.
108
Abdul Malek Mujahid, “Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 4:343.
Salwa, Fidlizan, Joni dan Taqiuddin, The Concept of Charity in Islam
170
Ibn Kathīr explains that the full repayment is guaranteed by
Allah of whatever spent on jihad
109
. Al-Qurṭubī discusses on the
meaning of infaq in this verse which carries several meanings such
as whatever given for charity and whatever spent on ownself and
the horses for the sake of jihad. There is also a firm promise by the
God that those who do so will be rewarded in the hereafter where
a good deed is repaid from 10 to 700 folds and infinity.
110
Al-
Marāghī states that everything spent in the way of Allah will be
repaid by Him and that the strength of the ummah can be achieved
through charitable giving by channeling the charity to better equip
the Muslim in facing the coming tribulations and this is the
promise from the God that those who do so will not be oppressed
and mistreated and will be completely replaced in the world and
hereafter
111
.
Similarly, the term of loaning for charitable giving is also
evident in Surah al-Hadid verse 18 which is promised to be
returned, multiplied and given noble reward.
Translation: “Indeed, the men who practice charity and the
women who practice charity and [they who] have loaned
Allah a goodly loan - it will be multiplied for them, and they
will have a noble reward
112
”. Al-Ḥadīd 57:18
Ibn Kathīr
113
and Al-Marāghī
114
explain that this verse
indicate that both men and women who spend sincerely to seek
Allah’s pleasure especially in helping the poor and the needy will
be rewarded in ten to 700 fold. Al-Qurṭubī
115
and explicates that
this verse refers to the voluntary charitable giving by both men
and women that will be repaid in 10, 70,700 until infinity folds
109
Ibn Kathīr, Tafsīr al-Qurān al-‘Aẓīm, 3/4:55-57.
110
Al- Qurṭubī, al-Jāmi’ li Aḥkām al-Qurān, 4: 394-397.
111
Al-Marāghī, Tafsīr al-Marāghī, 4:13-15.
112
Abdul Malek Mujahid, Tafsir Ibn Katsir/ Abridged by a Group of Scholars
Under the Supervision of Shaykh Safi Ur Rahman al-Mubarakpuri, 9:485.
113
Ibn Kathīr, Tafsīr al-Qurān al-‘Aẓīm, 7/8:17-19.
114
Al-Marāghī, Tafsir al-Maraghiy, 9:331.
115
Al-Qurṭubī, al-Jāmi‘ li Aḥkām al-Qurān, 9:209-210.
Journal of Usuluddin 45 (1) 2017: 141-172
171
and they ultimately will be rewarded with paradise. In short, these
Quranic verses describe the nature of charity that expands and
grows the capital and its repayment is guaranteed by the God
Himself showing that any individuals or institutions that practice
charity will never experience loss but will gain prosperity.
Conclusion
As a conclusion, the discussion on the verses of Quran and al-
Hadith pertaining charity denotes that the definition of charitable
giving in Islam is different from the common definition of charity
which is aimed to help the needy for the love of mankind whereas
the giving in Islam is meant to help the needy not only for the sake
of mankind but it moves further to gain the love of Allah. There
are many classifications of charitable giving which are broken
down into two major categories namely the voluntary charitable
giving and the mandatory charitable giving. These two major
components are further classified into significant categories
showing the expanded elaboration of both components especially
the voluntary charitable giving component that includes the
different mechanisms of voluntary charitable giving such as waqf,
hibah, hadiyah and wasiah as well as the nonmaterial giving. Four
important components of charitable giving which are the donor,
the recipients, the gift and the intention are also discussed which
indicate the dynamic and flexibility of voluntary charitable giving
that is not restricted to any specific donor, amount and recipient.
Finally the elaboration of its economic role based on the verses of
Quran depicts the growing nature of charitable giving that benefit
the donor, the recipient and the society as a whole.
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