Tawḍīḥ al-Aḥkām - Abd Allah al-Bassam - (3/396)

Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

And the Qur’anic verses that speak to this meaning are exceedingly numerous. One of the most eloquent is Allah’s description of charity to the poor as a loan to Him: “Who is it that will lend to Allah a goodly loan so He may multiply it for him, and he shall have a noble reward?” ⦗al-Hadid 11⦘.

3 – Voluntary charity is only permissible from what remains after a person has met his own needs and the needs of those he is obliged to support. Muslim narrates 996 that the Messenger of Allah ﷺ said, “It is enough of a sin for a man that he neglects those he provides for.” Should he give in charity in a way that diminishes their maintenance and necessities, he incurs sin, for he has left what he was commanded and turned to what he was not commanded, thereby neglecting the dependents whose upkeep is binding on him.

4 – Charity fulfils its purpose when the giver offers it from a state of sufficiency, out of something beyond the essential necessities required by himself and by those in his care. Allah the Exalted says, “They ask you what they should spend. Say, ‘Whatever is surplus.’” ⦗al-Baqarah 219⦘. “Surplus” here means what remains and exceeds one’s need.

5 – The text recommends dignified restraint even in times of need: one neither asks others nor longs for what they possess. Allah says, “The ignorant would think them rich because of their self-restraint” ⦗al-Baqarah 273⦘. Such restraint means seeking chastity for oneself with respect to other people’s property and keeping oneself from asking them.

6 – It is commendable to display contentment, to endure patiently in acceptance of Allah’s decree, and to be satisfied with what He has granted, even if it is little, thus refraining from what people have. Conversely, a person who is actually affluent yet asks others or pretends to be destitute in order to obtain their charity has deceived, lied, and taken what is unlawful.

Whoever refrains and holds himself back from what people possess, Allah enriches him by meeting his needs, filling his heart with contentment and a sense of wealth. Richness is not the abundance of worldly goods; true richness is the richness of the soul.

والآيات في هذا المعنى كثيرة جدًّا، ومن أبلغها أنَّ الله جعل الصدقة على الفقراء إقراضًا له، فقال تعالى: ﴿مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِيمٌ (١١)﴾ [الحديد: ١١]. ٣ - صدقة التطوع لا تكون إلاَّ بما زاد عن حاجة الإنسان، وحاجة من يمونه ممن تجب عليه نفقته؛ فقد جاء في الحديث الذي رواه مسلم (٩٩٦) قال رسول ﷺ: "كفى بالمرء إثمًا أن يضيِّع من يقوت" فإن تصدق بما ينقص مؤنتهم وحاجتهم أثم، لأنَّه عدل عما خوطب به، ووجب عليه إلى ما لم يخاطب به، فأضاع من تلزمه مؤنتهم. ٤ - أنَّ الصدقة الواقعة موقعها هي التي يؤديها صاحبها عن غنًى، وفي شيء زائد عن الضرورات، والحاجات الخاصة به، وبمن يمونه. قال تعالى: ﴿وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلِ الْعَفْوَ﴾ [البقرة: ٢١٩] والعفو هو ما فضل وزاد عن الحاجة. ٥ - فيه استحباب التعفف حتى مع الحاجة، فلا يسأل ولا يستشرف إلى ما في أيدي الناس، قال تعالى: ﴿يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ﴾ [البقرة: ٢٧٣] والتعفف معناه طلب العفة لنفسه عما في أيدي الناس، وكفّها عن سؤالهم. ٦ - يستحب إظهار الغنى، والصبر رضا بأمر الله تعالى، وقناعةً بما عنده، وإن قلَّ، فيعف عما في أيدي الناس. كما أنَّ من كان غنيًّا، فسأل الناس، أو أظهر الفاقة؛ ليحتال على الإعطاء -فهذا قد غش وكذب، وأخَذَ حرامًا. أما من استغنى وعفَّ عما في أيدي الناس، فإنَّ الله تعالى يغنيه بأن يسد حاجته وخلته، ويجعل في قلبه القناعة والغنى، فليس الغنى عن كثرة العرض، وإنما الغنى غنى النفس.