Taking the Means to Allah’s Forgiveness: Tafsir al-Sa’di

In surah al-Nisaa’, Allah informs us of the following:

 إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُولَٰئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا * وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ۚ أُولَٰئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا

The forgiveness on Allah’s part is only for those who do wrong in ignorance and then repent soon after. It is those to whom Allah will turn in forgiveness, and Allah is ever Knowing and Wise. * But forgiveness is not for those who do evil deeds up until, when death comes to one of them, he says, “Indeed, I repent now,” or of those who die while they are disbelievers. For them We have prepared a painful punishment. [4:17-18]

Commenting on this in his well-known book of tafsir, Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

توبة الله على عباده نوعان: توفيق منه للتوبة، وقبول لها بعد وجودها من العبد، فأخبر هنا -أن التوبة المستحقة على الله حق أحقه على نفسه، كرما منه وجودا، لمن عمل السوء أي: المعاصي { بِجَهَالَةٍ } أي: جهالة منه بعاقبتها وإيجابها لسخط الله وعقابه، وجهل منه بنظر الله ومراقبته له، وجهل منه بما تئول إليه من نقص الإيمان أو إعدامه، فكل عاص لله، فهو جاهل بهذا الاعتبار وإن كان عالما بالتحريم. بل العلم بالتحريم شرط لكونها معصية معاقبا عليها . ـ

Allah’s turning towards His slaves in forgiveness fall into two categories:

  1. Granting them the accord to make repentance, and
  2. Accepting their repentance from them after they have made it.

And here, Allah is informing us that the forgiveness which is incumbent upon Allah is a duty which He has enjoined upon Himself as a form of generosity and munificence from Him to whomever commits an evil deed – meaning an act of disobedience –

بِجَهَالَةٍ

in ignorance

meaning: while being ignorant of the displeasure and punishment of Allah that it entails and necessitates, and while being ignorant of Allah’s watchfulness over him, and while being ignorant of the decrease or obliteration of eemaan which it causes. Every one who disobeys Allah is ignorant of these considerations, even if he knows of the prohibition. In fact, knowledge of the prohibited nature of an act is a condition that must be in place for that act of disobedience to result in punishment.

Continue reading

Whoever desires this world, We will repay them fully therein: Tafsir al-Sa’di

Allah says in surah Hud:

مَن كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ * أُولَـٰئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ ۖ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَّا كَانُوا يَعْمَلُونَ

Whoever desires the life of this world and its adornments – We fully repay them for their deeds therein, and they will not be deprived therein. * Those are the ones for whom there is nothing for them in the Hereafter except the Fire. Lost is what they did therein, and worthless is what they used to do. [11:15-16]

In his well-known book of tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

يقول تعالى: { مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا } أي: كل إرادته مقصورة على الحياة الدنيا، وعلى زينتها من النساء والبنين، والقناطير المقنطرة، من الذهب، والفضة، والخيل المسومة، والأنعام والحرث. قد صرف رغبته وسعيه وعمله في هذه الأشياء، ولم يجعل لدار القرار من إرادته شيئا، فهذا لا يكون إلا كافرا، لأنه لو كان مؤمنا، لكان ما معه من الإيمان يمنعه أن تكون جميع إرادته للدار الدنيا، بل نفس إيمانه وما تيسر له من الأعمال أثر من آثار إرادته الدار الآخرة. ـ

Allah said:

مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا

Whoever desires the life of this world and its adornments…

meaning: that all of such a person’s wants are limited to the life of this world and its adornments such as women, children, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land [c.f. 3:14]. He has directed his desires, efforts and exertions towards these things, while he does not have any desire at all for the enduring life of the Hereafter. This situation is only the case for a disbeliever, because if he were a believer then he would have some eemaan in him that would prevent all of his desires from being turned to the life of this world. Rather, the very presence of eemaan in him and the good deeds which that enables him to do is a consequence of his desire for the life of the Hereafter. Continue reading

“If a Faasiq comes to you with news, verify it…”: Tafsir al-Shinqitee and al-Sa’di

Allah commands the believers in surah al-Hujuraat by saying:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ

O you who believe! If a faasiq (rebellious evil person) comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful of what you have done. [49:6]

In his book of tafsir, sheikh Muhammad al-Ameen al-Shinqitee wrote the following regarding this ayah:

نزلت هذه الآية الكريمة في الوليد بن عقبة بن أبي معيط ، وقد أرسله النبي – صلى الله عليه وسلم – إلى بني المصطلق ليأتيهم بصدقات أموالهم فلما سمعوا به تلقوه فرحا به ، فخاف منهم وظن أنهم يريدون قتله ، فرجع إلى نبي الله – صلى الله عليه وسلم – وزعم له أنهم منعوا الصدقة وأرادوا قتله ، فقدم وفد منهم إلى النبي – صلى الله عليه وسلم – فأخبروه بكذب الوليد ، فأنزل الله هذه الآية ، وهي تدل على عدم تصديق الفاسق في خبره . ـ

This noble ayah was revealed concerning al-Waleed ibn ‘Uqbah ibn Abi Mu’ayt. The Prophet (ﷺ) had sent him to the Banu al-Mustaliq tribe to collect the zakaah from them. When they heard that he was coming, they excitedly went to meet him. However he was afraid of them and thought that they wanted to kill him, so he went back to the Prophet of Allah (ﷺ) and claimed that they had withheld the zakaah and had intended to kill him. Later a delegation from that tribe came to the Prophet (ﷺ) and informed him of al-Waleed’s lie, and so Allah revealed this ayah, which indicates that one should not affirm news given by a faasiq.

 وصرح تعالى في موضع آخر بالنهي عن قبول شهادة الفاسق ، وذلك في قوله : ولا تقبلوا لهم شهادة أبدا وأولئك هم الفاسقون [ 24 \ 4 ] ، ولا خلاف بين العلماء في رد شهادة الفاسق وعدم قبول خبره . ـ

And elsewhere Allah has explicitly mentioned the prohibition of accepting the legal testimony of a faasiq, which was His statement:

وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا ۚ وَأُولَـٰئِكَ هُمُ الْفَاسِقُونَ

And do not accept their testimony, ever. Those ones are the defiant sinners [24:4]

and there is no disagreement among the scholars about rejecting the legal testimony of the faasiqoon and not accepting what they say at face value. Continue reading

“Do not insult those they invoke other than Allah”: Tafsir al-Sa’di

Allah says in surah al-An’aam:

وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِن دُونِ اللَّـهِ فَيَسُبُّوا اللَّـهَ عَدْوًا بِغَيْرِ‌ عِلْمٍ ۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَ‌بِّهِم مَّرْ‌جِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُوا يَعْمَلُونَ

And do not insult those they invoke other than Allah, lest they insult Allah in enmity without knowledge. Thus We have made pleasing to every community their deeds. Then to their Lord is their return, and He will inform them about what they used to do. [6:108]

Commenting on this ayah in his book of tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following:

ينهى الله المؤمنين عن أمر كان جائزا، بل مشروعا في الأصل، وهو سب آلهة المشركين، التي اتخذت أوثانا وآلهة مع الله، التي يتقرب إلى الله بإهانتها وسبها. ـ

Here, Allah is prohibiting the believers from something which is permissible – in fact, at its basis it is legislated – and that thing is insulting the polytheists’ objects of worship; those which are taken as idols and objects of worship alongside Allah, and those which the believers insult and hold in contempt thereby seeking nearness to Allah. Continue reading

Belief in the Messengers in brief: Tafsir al-Sa’di

In part of his tafsir of surah al-Baqarah (2:253), sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di listed a summary of some of the salient points regarding the prophets and messengers:

فائدة: كما يجب على المكلف معرفته بربه، فيجب عليه معرفته برسله، ما يجب لهم ويمتنع عليهم ويجوز في حقهم، ويؤخذ جميع ذلك مما وصفهم الله به في آيات متعددة. ـ

A point of benefit: Just as knowledge of one’s Lord is obligatory upon every legally-responsible adult, likewise knowledge of His messengers is also obligatory upon him – what is obligated towards them, what is prohibited regarding them and what is permitted concerning them. And all of that is taken from what Allah has described them with in numerous ayaat.

منها: أنهم رجال لا نساء، من أهل القرى لا من أهل البوادي، وأنهم مصطفون مختارون، جمع الله لهم من الصفات الحميدة ما به الاصطفاء والاختيار، وأنهم سالمون من كل ما يقدح في رسالتهم من كذب وخيانة وكتمان وعيوب مزرية، وأنهم لا يقرون على خطأ فيما يتعلق بالرسالة والتكليف، وأن الله تعالى خصهم بوحيه . ـ

And among these descriptions are:

-They there are men and not women[1], from the inhabitants of townships and not from the people of the wilderness[2].

– And they were chosen[3] and selected[4]; Allah combined in them praiseworthy traits which He chose and selected[5]. Continue reading

The Consequences of Not Forbidding Wrongdoing: Tafsir al-Sa’di

Allah describes those among the Jews who disbelieved and received Allah’s curse in surah al-Maa’idah by saying:

كَانُوا لَا يَتَنَاهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ ۚ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ

They used not to forbid one another from wrongdoing that they did. How wretched was that which they were doing. [5:79]

Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di mentioned the following points of benefit related to this ayah in the midst of his tafsir of the surrounding passage:

ـ { كَانُوا لَا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ } أي: كانوا يفعلون المنكر، ولا ينهى بعضهم بعضا، فيشترك بذلك المباشر، وغيره الذي سكت عن النهي عن المنكر مع قدرته على ذلك. ـ

كَانُوا لَا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ

They used not to forbid one another from wrongdoing that they did

meaning: They used to commit wrongdoing but they did not forbid one another from doing that, and thus they were partnered in doing that – both the one who actually did the wrongdoing and the others who remained silent and withheld from forbidding the wrongdoing despite having the ability to do so.

وذلك يدل على تهاونهم بأمر الله، وأن معصيته خفيفة عليهم، فلو كان لديهم تعظيم لربهم لغاروا لمحارمه، ولغضبوا لغضبه، وإنما كان السكوت عن المنكر -مع القدرة- موجبا للعقوبة، لما فيه من المفاسد العظيمة: ـ

This indicates their indifference towards Allah’s commandments and that disobeying Allah was something that they took lightly. For if they had a sense of the greatness of their Lord, they would have been protective of His forbidden limits and they would have been angered by what angers Him. But remaining silent about wrongdoing – despite having the ability – necessitates punishment due to what it entails of serious negative consequences: Continue reading

Transgressing the Limits of Allah: Tafsir al-Sa’di

In the beginning of surah al-Nisaa’, Allah discusses the rules of inheritance at length. Immediately following this, He says:

تِلْكَ حُدُودُ اللَّـهِ ۚ وَمَن يُطِعِ اللَّـهَ وَرَ‌سُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِ‌ي مِن تَحْتِهَا الْأَنْهَارُ‌ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ الْفَوْزُ الْعَظِيمُ * وَمَن يَعْصِ اللَّـهَ وَرَ‌سُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارً‌ا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ

These are the limits of Allah, and whosoever obeys Allah and His Messenger will be admitted to Gardens under which rivers flow, to abide therein, and that will be the great success. * And whosoever disobeys Allah and His Messenger, and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment. [4:13-14]

Commenting on this in his famous book of tafsir, Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following:

أي: تلك التفاصيل التي ذكرها في المواريث حدود الله التي يجب الوقوف معها وعدم مجاوزتها، ولا القصور عنها، وفي ذلك دليل على أن الوصية للوارث منسوخة بتقديره تعالى أنصباء الوارثين. ـ

Meaning: These details of the inheritance which He mentioned are the limits of Allah, at which He has obligated halting, the absence of transgressing them and not falling short of them. And in this there is a proof that making a bequest to an inheritor [i.e. writing a will in which one of your legally-designated inheritors would receive more than their amount according to the sharee’ah] is abrogated due to Allah’s designation of the shares due to the various inheritors.

ثم قوله تعالى: { تِلْكَ حُدُودُ اللَّهِ } فالوصية للوارث بزيادة على حقه يدخل في هذا التعدي، مع قوله صلى الله عليه وسلم: “لا وصية لوارث” ثم ذكر طاعة الله ورسوله ومعصيتهما عموما ليدخل في العموم لزوم حدوده في الفرائض أو ترك ذلك فقال: { وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ } بامتثال أمرهما الذي أعظمه طاعتهما في التوحيد، ثم الأوامر على اختلاف درجاتها واجتناب نهيهما الذي أعظمُه الشرك بالله، ثم المعاصي على اختلاف طبقاتها { يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا } . ـ

Then Allah said, Continue reading

Notes on Allah’s Might and Wisdom: Tafsir al-Sa’di

Allah says in surah al-Baqarah:

وَيَسْأَلُونَكَ عَنِ الْيَتَامَىٰ ۖ قُلْ إِصْلَاحٌ لَّهُمْ خَيْرٌ ۖ وَإِن تُخَالِطُوهُمْ فَإِخْوَانُكُمْ ۚ وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ ۚ وَلَوْ شَاءَ اللَّهُ لَأَعْنَتَكُمْ ۚ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

And they ask you about orphans. Say, “Improvement for them is best. And if you mix your affairs with theirs – they are your brothers. And Allah knows the corrupter from the amender. And if Allah had willed, He could have put you in difficulty. Truly, Allah is All-Might, All-Wise. [2:220]

Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following commentary of this ayah in his famous tafsir:

لما نزل قوله تعالى: { إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا } شق ذلك على المسلمين, وعزلوا طعامهم عن طعام اليتامى, خوفا على أنفسهم من تناولها, ولو في هذه الحالة التي جرت العادة بالمشاركة فيها, وسألوا النبي صلى الله عليه وسلم عن ذلك، فأخبرهم تعالى أن المقصود, إصلاح أموال اليتامى, بحفظها وصيانتها والاتجار فيها ، وأن خلطتهم إياهم في طعام أو غيره جائز على وجه لا يضر باليتامى, لأنهم إخوانكم, ومن شأن الأخ مخالطة أخيه, والمرجع في ذلك إلى النية والعمل، فمن علم الله من نيته أنه مصلح لليتيم, وليس له طمع في ماله, فلو دخل عليه شيء من غير قصد لم يكن عليه بأس، ومن علم الله من نيته, أن قصده بالمخالطة, التوصل إلى أكلها وتناولها, فذلك الذي حرج وأثم, و ” الوسائل لها أحكام المقاصد ” . ـ

When Allah revealed His statement:

إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارً‌ا ۖ وَسَيَصْلَوْنَ سَعِيرً‌ا

Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire. And they will be burned in a Blaze. [4:10]

that was cumbersome for the Muslims, and they would separate their food from the food of the orphans, fearing for themselves lest they consume it even though it had been their custom to share their food collectively. So they asked the Prophet (ﷺ) about that, and Allah informed them that the objective was the well-being of the orphans’ wealth by protecting and safeguarding it and conducting transactions with it, and that mixing with them in regards to food and other than that is permissible so long as it does not cause harm to the orphans, because they are your brothers and the affairs of a brother are mixed with his brother. And it ultimately comes back to one’s intention and actions, so for whomever Allah knows that his intention was the well-being of the orphans and that he did not have covetousness towards his property, then even if he entered into something [of the orphan’s wealth] which he did not intend, there is no blame upon him. But whomever Allah knows that his intention was to achieve consumption and attainment of the orphan’s wealth through mixing the orphan’s property with his own, then that is the one who has done wrong and sinned. For “the means towards something take the same ruling as the objective”. Continue reading

“Whoever does evil or wrongs himself but then seeks Allah’s forgiveness…”: Tafsir al-Sa’di

Allah says in surah al-Nisaa’:

وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ‌ اللَّـهَ يَجِدِ اللَّـهَ غَفُورً‌ا رَّ‌حِيمًا * وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِ ۚ وَكَانَ اللَّـهُ عَلِيمًا حَكِيمًا

And whoever does evil or wrongs himself but afterwards seeks Allah’s Forgiveness, he will find Allah Oft-Forgiving, Most Merciful. * And whoever earns sin, he earns it only against himself. And Allah is Ever All-Knowing, All-Wise. [4:110-111]

In the midst of his commentary on the surrounding ayaat, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following points of benefit regarding these two ayaat:

ـ { وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا } أي: من تجرأ على المعاصي واقتحم على الإثم ثم استغفر الله استغفارا تاما يستلزم الإقرار بالذنب والندم عليه والإقلاع والعزم على أن لا يعود. فهذا قد وعده من لا يخلف الميعاد بالمغفرة والرحمة. فيغفر له ما صدر منه من الذنب، ويزيل عنه ما ترتب عليه من النقص والعيب، ويعيد إليه ما تقدم من الأعمال الصالحة، ويوفقه فيما يستقبله من عمره، ولا يجعل ذنبه حائلا عن توفيقه، لأنه قد غفره، وإذا غفره غفر ما يترتب عليه. ـ

وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ‌ اللَّـهَ يَجِدِ اللَّـهَ غَفُورً‌ا رَّ‌حِيمًا

And whoever does evil or wrongs himself but afterwards seeks Allah’s Forgiveness, he will find Allah Oft-Forgiving, Most Merciful.

Meaning: whoever commits acts of disobedience and engages in wrongdoing and subsequently seeks the forgiveness of Allah with a complete seeking of forgiveness, which requires admission of the sin, regret of committing it, leaving the sin, and resolving not to return to it. In this case, then the One who does not break His promises [i.e. Allah] has promised him forgiveness and mercy. So He forgives him of the sins he had done, and He lifts the deficiencies and harms which resulted from those sins off of him, and He returns what he had previously done of righteous good deeds to him, and He grants him the accord to do well in what remains of his lifespan – not making his sin an obstacle to his success – for He has forgiven him. And when Allah forgives someone of their sin, He forgives what would have resulted from that sin. Continue reading

“There is no good in much of their private conversation, except…”: Tafsir al-Sa’di

Allah says in surah al-Nisaa’:

لَّا خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

There is no good in much of their private conversation, except for those who enjoin sadaqah or that which is right or reconciliation between people. And whoever does that seeking means to the approval of Allah – then We are going to give him a great reward. [4:114]

In his well-known book of tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di mentioned the above ayah and then wrote:

أي: لا خير في كثير مما يتناجى به الناس ويتخاطبون، وإذا لم يكن فيه خير، فإما لا فائدة فيه كفضول الكلام المباح، وإما شر ومضرة محضة كالكلام المحرم بجميع أنواعه. ـ

Meaning: There is no good in much of what is exchanged secretly among the people or what they speak about together. So if it there is no good in it, then either it contains no benefit – such as idle curiosity which is neither good nor bad – , or it is evil and plainly harmful – such as any form of forbidden talk.

ثم استثنى تعالى فقال: { إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ ْ} من مال أو علم أو أي نفع كان، بل لعله يدخل فيه العبادات القاصرة كالتسبيح والتحميد ونحوه . ـ

Then Allah provided an exception, for He said:

إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ

except for those who enjoin sadaqah

which could be wealth or knowledge or any other thing of benefit. In fact, even acts of individual devotion – such as making tasbeeh, praising Allah, etc. – could be included in this.

كما قال النبي صلى الله عليه وسلم: “إن بكل تسبيحة صدقة، وكل تكبيرة صدقة، وكل تهليلة صدقة، وأمر بالمعروف صدقة، ونهي عن المنكر صدقة، وفي بضع أحدكم صدقة” الحديث. ـ

This is just as the Prophet (ﷺ) said, “Verily, every tasbeeh is a sadaqah [charity], and every takbeer is a sadaqah, and every tahleel [saying laa ilaaha illAllaah] is a sadaqah, and enjoining the good is sadaqah, and forbidding evil is a sadaqah, and in a person’s sexual intercourse there is a sadaqah,” until the end of the hadeeth. Continue reading