قال الله تعالىٰ: {وَيُؤثِرُونَ عَلَىٰٓ أَنفُسِهِم وَلَو كَانَ بِهِم خَصَاصَةٞ} [الحشر: 9]، وقال تعالىٰ: {وَيُطعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ مِسكِينا وَيَتِيما وَأَسِيرًا} [الإنسان: 8] إلىٰ آخِرِ الآيَاتِ.
Allah Almighty says: {But they give [them] preference over themselves, even though they are in privation.} [Al-Hashr: 9] He also says: {And they give food in spite of love for it to the needy, the orphan, and the captive.} [Al-Insān: 8] In addition to other similar verses.
الإيثار: أن يقدم الإنسان غيره علىٰ نفسه.
Altruism is to prefer others over oneself.
المواساة: أن يواسي غيره بنفسه، والإيثار أفضل.
Consolation is to comfort others; altruism is better.
_ القسم الأول: الإيثار الممنوع، وهو: أن تؤثر غيرك بما يجب عليك شرعاً، كالإيثار بالماء عند الحاجة للوضوء.
First: Forbidden altruism: This is when a person prefers others over himself in what is required of him under the Shariah. An example is when someone gives another water when he himself needs it for ablution.
_ القسم الثاني: الإيثار المكروه، وهو: أن تؤثر غيرك في الأمور المستحبة، كأن تؤثر غيرك بالصف الأول في صلاة الجماعة الذي سبقتَ إليه.
Second: Disliked altruism: This is when a person prefers others over himself in what he is recommended to do. An example is when someone prefers another over himself in standing in the first row in the congregational prayer.
ويرىٰ بعض أهل العلم: أن هذا الإيثار محمود، لأنه داخل في عموم التعاون على البر والتقوىٰ، وهذا الاختيار أحسن وسيأتي بيانه، والله أعلم.
Some scholars, however, hold that this type of altruism is commendable, for it falls under cooperation in piety and goodness. This view is better, and we will elaborate on this later. And Allah knows best.
_ القسم الثالث: الإيثار المباح، وهو: أن تؤثر غيرك في الأمور الدنيوية المباحة، كإيثاره بالطعام علىٰ نفسك الجائعة.
Third: Permissible altruism: This is when a person prefers others over himself in permissible worldly matters, like preferring someone over yourself in eating when you are hungry.
وهذا القسم يصبح إيثاراً محموداً، يُثابُ فاعله إذا وقع مع نية الإخلاص لله تعالىٰ.
This type becomes commendable and its doer gets rewarded if he does it purely for Allah’s sake.
1/564ــ وعن أبي هُريرةَ رضي الله عنه قال: «جَاءَ رَجُلٌ إلىٰ النَّبيِّ صلى الله عليه وسلم فقال: إنِّي مَجْهُودٌ، فَأَرسَلَ إلىٰ بَعضِ نِسائِهِ، فقَالَت: والَّذي بَعَثَكَ بِالحَقِّ ما عِنْدِي إلَّا مَاءٌ، ثم أَرْسَلَ إلىٰ أُخْرَىٰ، فَقَالَتْ مِثْلَ ذلِكَ، حَتَىٰ قُلْنَ كُلُّهُنَّ مِثلَ ذلِكَ: لا والَّذِي بَعَثَكَ بِالحَقِّ ما عِنْدِي إلَّا مَاءٌ. فقال النَّبيُّ صلى الله عليه وسلم: «مَن يُضِيفُ هذَا اللَّيْلَةَ؟»، فقال رَجُلٌ مِنَ الأَنْصَارِ: أَنا يَا رسُولَ الله، فَانْطَلَقَ بِهِ إلىٰ رَحْلِهِ، فَقَالَ لامرَأَتِهِ: أَكْرِمِي ضَيْفَ رسولِ الله صلى الله عليه وسلم».
564/1 - Abu Hurayrah (may Allah be pleased with him) reported that a man came to the Prophet (may Allah’s peace and blessings be upon him) and said: “I am hard pressed by hunger.” So the Prophet sent a word to one of his wives, who replied: “By Him Who has sent you with the truth, I have nothing except water.” Then, he sent the same message to another (wife) and received the same reply. He sent this message to all of them and received the same reply. Then, he said (to his Companions): “Who will host this (man) tonight?” One of the Ansār said: “O Messenger of Allah, I will.” So, he took him home and said to his wife: “Honor the guest of the Messenger of Allah.”
وفي روايةٍ «قال لاِمرَأَتِهِ: هل عِنْدَكِ شَيْءٌ؟ فَقَالَتْ: لا، إلَّا قُوتَ صِبيَانِي. قال: عَلِّليْهم بِشَيءٍ، وإذا أَرَادُوا العَشَاءَ فَنَوِّمِيهِم، وإذَا دَخَلَ ضَيْفُنَا، فَأَطْفِئي السِّرَاجَ، وأرِيهِ أَنَّا نَأْكُل، فَقَعَدُوا وَأَكَلَ الضَّيْفُ وَبَاتَا طَاوِيَيْنِ، فَلَمَّا أَصْبَحَ، غَدَا عَلىٰ النَّبِيِّ صلى الله عليه وسلم فَقال: « لَقَد عَجِبَ الله مِن صَنِيعِكُمَا بِضَيْفِكُمَا اللَّيْلَةَ». متفقٌ عليه.
In another version: The Ansāri man asked his wife: “Have you got anything (to serve the guest)?” She answered: “Nothing, except a little food for the children.” He said: “Distract them with something and when they ask for food, put them to sleep. When the guest enters, extinguish the lamp and give him the impression that we are also eating.” So, they sat down and the guest ate and they passed the night hungry. When he came to the Prophet (may Allah’s peace and blessings be upon him) in the morning, he said to him: “Allah admired what you two did with your guest last night.” [Narrated by Al-Bukhāri and Muslim]
مجهود: أصابني الجهد من الفقر والجوع والمشقة.
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فعَلِّلِيهم بشيء: أشغليهم وألهيهم بشيء غير هذا الطعام.
Keep them busy with something: That is, distract them and divert their attention from food.
1) الإيثار العظيم من الصحابيّ الأنصاري رضي الله عنه لمّا بات هو وأهله من غير عشاء إكراماً لضيف النَّبيِّ صلى الله عليه وسلم. فمن هذه المواقف المشرقة نأخذ القدوة الصالحة.
1) It shows the great altruism exhibited by the Ansāri Companion (may Allah be pleased with him), when he and his family passed the night without eating in order to honor the guest sent by the Prophet (may Allah’s peace and blessings be upon him). From these noble manners and behaviors, let us take example.
2) يجوز للإنسان أن يؤثر الضيف ونحوه علىٰ عائلته، وهذا في الأحوال العارضة؛ لأن الأَوْلىٰ تقديم الأقرب (ابدأ بنفسك ثم بمن تعول).
2) It is permissible that a person prefers the guest and the like over himself and his family. This applies in occasional circumstances only, because the priority is for taking care of one’s dependents first (Start with yourself then your dependents).
ــ هذه القصة هي سبب نزول قوله تعالىٰ: {وَيُؤثِرُونَ عَلَىٰٓ أَنفُسِهِم وَلَو كَانَ بِهِم خَصَاصَةٞ وَمَن يُوقَ شُحَّ نَفسِهِۦ فَأُوْلَٰٓئِكَ هُمُ ٱلمُفلِحُونَ}.
- This story is the reason for which the following verse was revealed: {But they give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul - it is those who will be the successful.}
ــ قال النووي ــ رحمه الله تعالىٰ ــ : «أجمع العلماء علىٰ فضيلة الإيثار بالطعام ونحوه من أمور الدنيا وحظوظ النفوس، أما القُرُبات فالأفضل أن لا يؤثر بها لأن الحق فيها لله تعالىٰ» (شرح صحيح مسلم).
- Al-Nawawi (may Allah have mercy upon him) said: “The scholars unanimously agreed on the virtue of altruism in food and other similar worldly matters and personal desires. But when it comes to acts of piety, there should be no altruism, because the right in them belongs to Allah Almighty.” [Commentary on Sahīh Muslim]
ويرىٰ بعض أهل العلم جواز الإيثار بالقرب، كما سنذكره عند حديث (761).
Other scholars, however, held that it is permissible to prefer others over oneself in acts of piety. We will mention that in connection with Hadīth No. 761.
2/565ــ وعنه قَالَ: قالَ رسولُ الله صلى الله عليه وسلم: «طَعَامُ الاثْنَيْنِ كافي الثَّلاثَةِ، وطَعَامُ الثَّلاثَةِ كافي الأربَعَةِ». متفق عليه.
565/2 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Food for two persons suffices three, and food for three persons suffices four.” [Narrated by Al-Bukhāri and Muslim]
وفي روايةٍ لمسلمٍ عن جابِرٍ رضي الله عنه عن النَّبيِّ صلى الله عليه وسلم قال: «طَعَامُ الوَاحِدِ يَكفِي الاثْنَينِ، وطَعَامُ الاثْنَيْنِ يَكْفي الأَربَعَةَ، وطَعَامُ الأَربَعَةِ يكفي الثَّمَانِيَةَ».
In a version narrated by Muslim, Jābir (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Food for one person suffices two, food for two suffices four, and food for four suffices eight.”
1) الحث علىٰ الإيثار والقناعة بالكفاية.
1) We are urged to be selfless and content with what is little and sufficient.
2) استحباب الاجتماع علىٰ الطعام، لأنه كلما ازداد الجمع ازدادت البركة، فالكفاية تنشأ عن بركة الاجتماع.
2) It is recommended to gather around food. The greater the gathering, the greater the blessing. This blessing makes food sufficient.
3) الترغيب في إطعام الطعام وعدم إحتقار المرء ما عنده ولو قلَّ.
3) We are encouraged to feed others and not underestimate what we have, no matter how little it is.
3/566ــ وعن أبي سَعِيدٍ الخُدريِّ رضي الله عنه قال: «بينَمَا نَحْنُ في سَفَرٍ مَعَ النَّبِيِّ صلى الله عليه وسلم إذ جاءَ رَجُلٌ عَلىٰ رَاحِلَةٍ لَهُ، فَجَعَلَ يَصرِفُ بَصرَهُ يَمِيناً وَشِمَالاً، فَقَالَ رسولُ الله صلى الله عليه وسلم: «مَنْ كَانَ مَعَهُ فَضْلُ ظَهرٍ فَليَعُدْ بِه عَلىٰ مَنْ لا ظَهْر لَهُ، وَمَنْ كَانَ لَهُ فَضلٌ مِن زَادٍ فَليَعُدْ بِهِ عَلىٰ مَن لا زَادَ لَهُ، فَذَكَرَ مِن أَصْنافِ المَالِ مَا ذَكَرَ، حَتَىٰ رَأَينَا أَنَّهُ لا حَقَّ لأَحَدٍ مِنَّا في فَضْلٍ». رواه مسلم.
566/3 - Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: “While we were with the Messenger of Allah (may Allah’s peace and blessings be upon him) on a journey, a man came on his riding mount and began to stare to the right and to the left. Thereupon, the Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘He who has an extra riding mount should give it to he who has no mount, and he who has surplus provisions should give them to he who has no provisions.’ And he mentioned so many kinds of wealth until we thought that none of us has any right to any surplus.” [Narrated by Muslim]
فضل ظهر: مركوب زائد عن حاجته. فليعد به: فليتصدق به.
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1) التعاون علىٰ فعل الخيرات، وبذل المال الزائد، والإيثار والمواساة فيهما؛ من صفات المؤمنين.
1) Cooperation in doing good, giving out the surplus wealth, and altruism are all traits of the believers.
2) سرعة استجابة الصحابة رضي الله عنهم لأمر رسول الله صلى الله عليه وسلم، وامتثالهم له. والسعيد مَن كان علىٰ طريقتهم؛ في الإجابة والعمل بسنة رسول الله صلى الله عليه وسلم، وأوامره دون معارضة وتردد، قال تعالىٰ: {فَلَا وَرَبِّكَ لَا يُؤمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَينَهُم ثُمَّ لَا يَجِدُواْ فِيٓ أَنفُسِهِم حَرَجا مِّمَّا قَضَيتَ وَيُسَلِّمُواْ تَسلِيما}.
2) It shows how the Companions (may Allah be pleased with them) were quick in complying with the Prophet’s command. Blissful are those who follow their path in terms of complying with the Prophet’s Sunnah and commands without objection or hesitation. Allah Almighty says: {But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad] judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in full submission.}
4/567 ــ وعن سَهلِ بنِ سعدٍ رضي الله عنه أَنَّ امْرَأَةً جَاءت إلىٰ رسولِ الله صلى الله عليه وسلم بِبُرْدَةٍ مَنْسوجةٍ، فقالت: نَسَجتُها بِيَدَيَّ لأَكْسُوكَها، فَأَخَذَهَا النَّبِيُّ صلى الله عليه وسلم مُحتَاجاً إلَيهَا، فَخَرَجَ إلَيْنا وَإنَّهَا لإزَارُهُ، فقال فُلانٌ: اكسُنِيهَا، مَا أَحسَنَها! فَقَالَ: «نَعَمْ»، فَجَلَسَ النَّبِيُّ صلى الله عليه وسلم في المَجلِسِ، ثُمَّ رَجَعَ فَطَوَاهَا، ثُمَّ أَرسَلَ بِهَا إلَيْهِ، فَقَالَ لَهُ القَوْمُ: ما أَحسَنتَ! لَبِسَهَا النَّبِيُّ صلى الله عليه وسلم مُحْتَاجاً إِلَيْهَا، ثُمَّ سَأَلْتَهُ، وَعَلِمتَ أنَّهُ لا يَرُدُّ سَائِلاً، فَقَالَ: إنِّي وَالله ما سَأَلْتُهُ لألْبِسَهَا، إنَّمَا سَأَلْتُهُ لِتكُونَ كَفَنِي. قال سَهْلٌ: فَكانت كَفَنَهُ. رواه البخاري.
567/4 - Sahl ibn Sa‘d (may Allah be pleased with him) reported that a woman brought a woven piece of cloth to the Messenger of Allah (may Allah’s peace and blessings be upon him) and said to him: “I have woven this with my own hands for you to wear.” He accepted it as he was in need of it. He later came out wearing it as a lower garment (Izār). Someone said: “How nice it is! Give it to me.” The Messenger of Allah said: “Very well.” He remained in our company for some time and then he went home, folded it, and sent it to the man. The people said (to that man): “You did not do well. The Messenger of Allah wore it and he was in need of it, and you asked him for it when you are well aware that he never turns down any request.” He said: “I swear by Allah that I did not ask him for it to wear it. I asked him for it so that it might be my shroud.” Sahl said: “And it was actually used as his shroud.” [Narrated by Al-Bukhāri]
إزاره: الإزار ما يلبس أسفل البدن.
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1) بيان إيثار النَّبيِّ صلى الله عليه وسلم غيره علىٰ نفسه، وكرمه وسعة جوده ، فقد كان لا يرد سائلاً.
1) It shows the Prophet’s generosity and how he would prefer others over himself. He would not turn down any request.
2) مشروعية الإنكار عند مخالفة الأدب ظاهراً.
2) It is legitimate to criticize someone for his open impoliteness.
5/568 ــ وعن أبي موسىٰ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «إنَّ الأَشْعَرِيِّينَ إذَا أَرْمَلُوا في الْغَزْوِ، أَو قَلَّ طَعَام عِيَالِهم بالمَدِينَةِ، جَمَعُوا ما كانَ عِندَهُم في ثَوبٍ وَاحِدٍ، ثمَّ اقتَسَمُوهُ بَيْنَهُم في إنَاءٍ وَاحِدٍ بالسَّوِيَّةِ، فَهُم مِنِّي، وَأَنا مِنهُم». متفقٌ عليه.
568/5 - Abu Mūsa (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “When the Ash‘ariyyūn (the tribe Abu Mūsa belonged to) run short of food in the battle or when they are at home in Madīnah, they collect all the provisions they have in one sheet and then divide it equally among themselves. They are of me and I am of them.” [Narrated by Al-Bukhāri and Muslim]
«أَرْمَلُوا»: فَرَغَ زَادُهُم، أَو قَارَبَ الفَرَاغَ.
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1) إظهار فضل المواساة، وفضيلة خلط الطعام في السفر، وجعله في شيء واحد عند قلته.
1) It shows the merit of consolation and the virtue of mixing the available food during travel and putting it in one container when it is little.
2) جواز تحدث الرجل بمناقب قومه، إذا قصد حثَّ الناس علىٰ الاقتداء بهديهم الصالح.
2) It is permissible for a man to talk about the good traits of his people, if this is intended to encourage others to imitate their good behavior.
قال بعض العلماء:
Some scholars said:
«ظاهر الحديث يدل علىٰ جواز الجمعيات المالية الشهرية، التي يفعلها بعض الناس، ليتساعدوا من خلالها علىٰ الخير فيما بينهم، وصورتها:
“This Hadīth apparently indicates the permissibility of monthly collective funds (Jam‘iyyah), in which some people cooperate in doing good. It proceeds as follows:
أن يدفع كلُّ مشتركٍ مبلغاً مالياً يتساوىٰ الجميع في مقداره، ثم يأخذ واحد من المشتركين المبلغ الماليَّ الحاصلَ، ثم في وقت لاحق تعود الكَرَّة ثانيةً، ليأخذ آخرُ من المشتركين الحصة، وهكذا... حتىٰ يأخذ الجميعُ حصصَهم بالتساوي والتتابع.
Each participant pays the same sum of money, and then one of the participants takes the total amount in that month. Then, this process is repeated every month until all the participants take their turn in taking that amount, equally and successively.
فهذه الجمعية المالية من الأعمال المشروعة، المأجورة مع حسن النية علىٰ التعاون فيما بينهم، ولأن ذلك ينجي الشخص من الدَّين، أو الأخذ من القروض الربوية، فهذا العمل فيه مصلحة، وليس فيه مفسدة»، والله أعلم.
Such a fund is legitimate, and it also entails a reward if done with the intention of cooperation in goodness. In fact, it helps save people from debt or the need to take up usurious loans. So, this activity achieves certain interests and involves no evils; and Allah knows best.”