This is part 8 of 11 of “The Book of Zakat”, book 14 of Al-Kafi — Hadith 6,040–6,089. The book is long enough that it is split across 11 pages so each one stays quick to load; the parts run in order and are linked at the foot of the page.
1. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Malik ibn ‘Atiyyah who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that Ali ibn al-Husayn, ‘Alayhi al-Salam, has said, ’I guarantee from my Lord that whoever asks for help without actually being in need, a pressing need will force him one day (sooner or later) to ask help for an actual need.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Qasim ibn Yahya from his grandfather, al-Hassan ibn Rashid from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has stated this Hadith. ’Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ‘You should follow the words of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, who has said, “Whoever opens to himself the door of asking for help (begging), Allah opens to him the door of poverty.’””
3ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مَالِكِ بْنِ حُصَيْنٍ السَّكُونِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا مِنْ عَبْدٍ يَسْأَلُ مِنْ غَيْرِ حَاجَةٍ فَيَمُوتُ حَتَّى يُحْوِجَهُ الله إِلَيْهَا وَيُثَبِّتَ الله لَهُ بِهَا النَّارَ.
3. Ali ibn Muhammad has narrated from Ahmad ibn abu ‘Abd Allah from Ya’qub ibn Yazid from Muhammad ibn Sinan from Malik ibn Husayn al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If a servant asks for help without actually needing help, after his death Allah makes him need that same thing and the only reward he then receives from Allah is fire.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from al-Husayn ibn Hammad from the one who had heard abu ‘ Abd Allah, ‘Alayhi al-Salam, say the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Never beg people for financial help; it is humiliation in this world, a poverty that you make it to approach you quickly and on the Day of Judgment presentation of accounts for it will keep you much longer.’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim from Muhammad ibn Muslim who has said the following: “Once abu Ja’far, ‘Alayhi al-Salam, said to me, ‘O Muhammad, had people known how despicable begging is, they would never become beggars. Had people known how great the reward for helping a beggar is, no one appealing for financial help would ever have been turned away empty-handed.’”
3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid, from his father, from Ahmad ibn al-Nadr in a marfu‘ manner has said the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Hands are of three kinds: The hands of Allah are the upper hands, the hands of a benevolent person are next in rank, and the hands of recipient of a favor are the lowest in rank. You should abstain from pleading for help (financial) as much as you can. Sustenance is behind a curtain (barrier); therefore, one may protect his dignity to find his sustenance or tear it down to find his sustenance. I swear by the One in whose hand is my life. One of you picks up a rope and goes in the valley to collect firewood. He works hard and collects so much that the length of the rope hardly reaches around the bunch of his collection. He then brings it to the market and sells it for a mud (a certain amount) of dates, saves one-third, and gives the rest in charity. This is better for him than pleading before people for financial help who may give it to him or turn him away empty-handed.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Dawud ibn al-Nu’man from Ibrahim ibn ‘Uthman who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Allah, the Most Blessed the Most High, loves something to be for His own self and He hates something to be for His creatures. He hates His creatures begging for financial help from each other, but He loves their asking Him for help. There is nothing more beloved to Allah, most Majestic, most Glorious, than being asked for help; therefore, you must not feel shy to ask Allah for favors from His generosity, even if it is as insignificant as a sandal’s strap that passes between the toes of a wearer.’”
5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that once, members of a tribe of al-Ansar (people of al- Madinah) came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. They offered greetings of peace and he responded likewise. They said, ‘O Messenger of Allah, we have a request from you.’ He asked, ‘What is your request?’ They replied, ‘It is a very great matter.’ He asked, ‘What is it?’ They replied, ‘Provide us a guarantee from your Lord to admit us into Paradise.’ He bent down his head and made a few marks on the ground, then raised his head and said, ‘I am ready to do it with one condition. The condition is that not one of you will ever ask anyone to give you something.’ The Imam has said that thereafter, because of that condition, a man of that tribe when on a journey; even if his whip fell off his hand while riding, he disliked to ask another person to fetch his whip. Instead, he would dismount to pick up his whip to keep his promise with the Messenger of Allah. While sitting at the table for food, they would not ask a person nearer the water to fetch them the water container. Rather they would stand up to get water.’”
6. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from those whom he has mentioned (in his book) from al-Husayn ibn abu al-‘Ala’ who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Allah grants mercy to one of His servants who has maintained chastity, continues to do so, and abstains from asking (people) for a favor; doing so brings lowliness for one in this world quickly, and people cannot make him self-sufficient.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, then mentioned a line of the poems of Hatim (a famous generous person) as an example: ‘Once I understood “giving up all hope” properly, I found it to be self-sufficiency and wealth when the soul also understood it as well; (it ) found that greed is not anything other than poverty.’”
7. Ali ibn Muhammad and Ahmad ibn Muhammad have narrated from Ali ibn al-Hassan from al-‘Abbas ibn ‘Amir from Muhammad ibn Ibrahim al-Sayrafiy from Mufaddal ibn Qays ibn Rummanah who has said the following: “Once I visited abu ‘Abd Allah, ‘Alayhi al-Salam, and mentioned to him certain matters about my conditions. The Imam asked the housemaid to bring to him a certain bag, then he said, ‘This is the four hundred dinar that abu Ja’far (the Abbaside rule) has sent to me as a gift. Take it to ease your difficulties.’ I then said, ‘I pray to Allah to keep my soul in service for your cause, I do not want to take the money; it is not everything in my life. I love most that you pray for me before Allah, the Most Majestic, the Most Glorious.’ The Imam said, ‘I will certainly do so; however, you must never speak to people about your conditions; you will seem insignificant in their sight.’”
8. “It is narrated that Luqman said to his son, ‘Son, I have tested patience and have consumed tree barks for food. I have not found anything as bitter as poverty. If you ever face poverty, do not tell people about it; you will seem insignificant in their sight and they will be of no benefit to you. You must turn to the One who has placed it upon you as a trial. He has all the power to grant you relief, but you must ask Him for help. No one asking Him for help is ever turned away empty-handed, and no one who has placed his trust in Him is ever abandoned.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Musa from Ghiyath ibn Ishaq ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has stated this Hadith. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “Allah, the most Blessed, the most High, dislikes to find six characteristics within me, and I dislike finding them with the executors of my wills from my descendents and their followers. Of such characteristics, one is embarrassing the recipient after giving charity.’””
2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah in a marfu‘ manner the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Embarrassing a recipient, after giving charity destroys the virtue of this benevolent deed.’”
1. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that once, ’Amir al-Mu’minin, ‘Alayhi al-Salam, decided to give five Awsaq (a certain amount of) dates from al-Bughaybighah (a place in al-Madinah) to a man who had hoped to benefit from the generosity of the Imam and his gifts. However, he would not appeal before the Imam or other people for any help. A man said to ’Amir al-Mu’minin, ‘Alayhi al- Salam, ‘This man has not appealed before you. One is enough for him instead of five Awsaq.’ ’Amir al-Mu’minin then said, ‘I wish Allah will not create more people like you among the believers. Why do you exercise stinginess about the charity that I have decided to give to a needy person? You must take notice, for the sake of Allah! If I give charity to a person who expects to receive charity from me only after his appeal, I, in fact, have not given him the cost of what I have already taken from him. Such cost is my causing him to risk the dignity of his face, which he places on the ground before my Lord and his Lord during his worship and his appeal before Him for his needs. With this kind of dealing with a Muslim whom one knows as deserving of one’s charity and gifts, one has not proved oneself as truthful before Allah, the Most Majestic, the Most Glorious, in one’s prayer when one appeals verbally before Allah to admit one’s Muslim brother into Paradise. On the other hand, one exercises stinginess in matters of worthless worldly belongings. This happens when a servant of Allah says in his prayer, ‘O Allah, grant forgiveness to male and female believers.’ Appealing for forgiveness is asking Paradise for male and female believers. It is unjust not to support one’s words with one’s deeds.’”
2. Ahmad ibn Idris and others have narrated from Muhammad ibn Ahmad from Ahmad ibn Nuh ibn ‘Abd Allah from al-Dhuhliy in a marfu‘ who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that charity is that which is given before an appeal by the recipient. Giving charity after an appeal by the recipient is compensation for using the dignity of his face when he appealed and his passing the night worried and anxious in hope and despair without knowing which direction to go for his needs. He then decides to come before you with his heart beating fast and his muscles shaking. You can see (the color of) his blood on his face. He does not know whether he will turn back sadly or with happiness.’”
3. Muhammad ibn Yahya has narrated from Muhammad ibn Sandal from Yasir from al-Yasa’ ibn Hamzah who has said the following: “Once I was in the presence of abu al-Hassan al-Rida, ‘Alayhi al-Salam, and I was speaking to him before a large gathering that wanted to ask him about lawful and unlawful matters. At such time, a tall man of fair complexion came in and offered his greetings of peace, addressing the Imam as ‘O child of the Messenger of Allah, I am from those who love you and your ancestors. I am coming from Hajj. I have lost my supplies as well as whatever was with me. I cannot reach my destination. If you consider it proper, help me so I can go home. It will be a great favor to me. When I arrive home, I will give as charity whatever amount you ask me to give; I am an undeserving recipient of charity.’ The Imam said, ‘Sit down. May Allah grant you blessing.’ He then spoke to people until they left. Only he (the Imam), Sulayman al-Ja’fariy, Khaythamah and I remained. The Imam then asked, ‘Can I go inside?’ Sulayman said, ‘Allah has already given priority to your affairs.’ He went inside where he remained for a while before he came out and closed the door. He then stretched his hand from the top of the door and said, ‘Where is the man from Khuransan?’ The man replied, ‘Here I am.’ The Imam said, ‘Get this two hundred dinar, use it for expenses and enjoy its blessings. You must not give any charity on my behalf. You may leave before I see you or you see me.’ Then the Imam came out, and Sulayman said, ‘I pray to Allah to keep my soul in service for your cause, you have been generous and kind to him. Why did you hide your face from him?’ The Imam replied, ‘I was afraid to see the effect of humiliation on his face due to appealing for help. Consider the words of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, that say, “Giving charity out of public sight is equal in reward to seventy times performing Hajj. One who publicizes sins is disgraced, and those who do not do so are granted forgiveness.” Consider the words of the people who lived long before: “Whenever during a day I come to him to appeal for help, I return home without any damage to the dignity of my face.’””
4. Ali ibn Ibrahim has narrated from his father from his sources, which he has mentioned, from af-Hur af-Hamadaniy who has said the following: “Once, I was speaking to ’Amir al-Mu’minin, ‘Alayhi al-Salam, and said, ‘O ’Amir al-Mu’minin, I need something.’ He said, ‘Do you think I can help you?’ I replied, ‘Yes, O ’Amir al-Mu’minin.’ He said, ‘May Allah grant you good reward on my behalf.’ He then went to the lantern and turned it off, sat down and said, ‘I turned the lantern off so I cannot see the effect of humiliation due to your appeal for help on your face as you speak. I have heard the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, say, “Needs are trust of Allah in His servants’ chests. For those who keep such trust out of public sight, the reward for worship is written for them; for those who make such trust public, it then becomes necessary for those who come to know it to help.’”
5. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn abu al-Asbagh from Bandar ibn ‘Asem in a marfu‘ manner who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the best means and recourse of approaching me for help is the appeal of a man who has received help from me once, then asks for help again. My hands have done a good deed for him before the Lord. I have found denying a later appeal for help cuts off the appreciation for the favor already received. I dislike for my soul to deny help for the second time, which may cause to discontinue the appreciation for the earlier help and favor. It is just as the poet has said: “If you face to risk the dignity of your face, you should face such risk before a kind and generous person. If a generous person promises to do a favor for you and he does it in time without any delays; and if the favor comes as soon as an appeal is made, the appeal becomes more preferable than the favor.”
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Isma‘il ibn ‘Abdul Khaliq al-Ju’fiy who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that one of the elements that preserve the Muslims and Islam is when wealth goes to those who understand that there are payable dues on wealth and who make Benevolent Assistance part of their normal practice. One of the destructive elements to Islam and the Muslims is when wealth goes to those who do not acknowledge the existence of any rights due on wealth and who do not make Benevolent Assistance part of their normal practice.”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Dawud al-Riqqiy from abu Hamzah al-Thumaliy who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘Allah, the Most Majestic, the Most Glorious, has created a people to actuate Benevolent Assistance. He has made the doing of Benevolent Assistance beloved to them and has directed the recipients of Benevolent Assistance toward them to seek help. He has made the doing of Benevolent Assistance easy for them just as abundant rain eases the barren land to come alive and give life to its inhabitants. Also as enemies of Benevolent Assistance Allah has created a creature. He has made it to seem abhorrent to them as well as the doing of Benevolent Assistance. He has prohibited those who seek Benevolent Assistance to appeal for help before such creatures, and He has prohibited these creatures to provide such assistance, just as He prohibits abundant rain to fall on barren land to destroy it and its inhabitants; however, Allah’s forgiveness is greater.’”
3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from al-Hassan ibn Ali ibn Yaqtin from Muhammad ibn Sinan from Dawud al-Riqqiy from abu Hamzah al-Thumaliy who has said the following: “I heard abu Ja‘far, ‘Alayhi al-Salam, say, ‘The most beloved servant of Allah in His sight is a servant to whom providing Benevolent Assistance is most beloved and who loves to perform such act.’” Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Dawud al-Riqqiy from abu Hamzah from abu Ja’far, ‘Alayhi al-Salam, a similar Hadith.
1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Abd al-‘Ala’ who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Providing all Benevolent Assistance is charity, and the best charity is a charity provided from an affluent condition. You must begin with your dependents. The upper hand is better than the lower hand. Allah does not blame one for moderation.”’
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Um ay r from Mu‘awiyah ibn Wahab who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘All Benevolent Assistance is charity.’”
3. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa and Ahmad ibn abu ‘Abd Allah all from Muhammad ibn Khalid from Sa‘dan ibn Muslim from abu Yaqzan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘I see Benevolent Assistance is as good as its name. No other thing is better than providing Benevolent Assistance except the reward for it, which one has in one’s intention thereby. Not everyone who loves Benevolent Assistance provides such charity. Not everyone who loves to provide Benevolent Assistance is able to do so, and not everyone who loves to provide Benevolent Assistance has permission to do so. When all three conditions - the desire, the ability and permission - to provide Benevolent Assistance come together, only then will the goal and the means materialize.” (Ahmad ibn ‘Abd Allah has narrated from ibn Faddal from abu Jamilah from Muhammad ibn Marwan from abu ‘Abd Allah, ‘Alayhi al-Salam, a similar Hadith.)
4. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah from abu ‘Abd Allah, from his ancestors, recipients of divine supreme covenant, who have said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has narrated from his ancestors from the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, who has said, ‘Providing Benevolent Assistance is charity. One who shows the way to good is just like a doer of good. Allah, the Most Majestic, the Most Glorious, loves those who provide relief to a grief stricken person.’”
5. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad all from al-Hassan ibn Mahbub from ‘Umar ibn Yazid who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said , ‘Providing Benevolent Assistance is something other than compulsory charity (zakat). You must seek nearness to Allah, the Most Majestic, the Most Glorious, through virtuous deeds and good relations with relatives.’”
6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil ibn Darraj who has said the following:“Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that you should provide Benevolent Assistance to those who deserve and to those who (in reality) are un-deserving; if the recipient does not deserve it, you are considered a provider of Benevolent Assistance.”
7. Ali ibn Muhammad ibn Bandar and others have narrated from Ahmad ibn abu ‘Abd Allah from his father from ‘Abd Allah ibn al- Qasim from a man of the people of Sabat who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, once said to ‘Ammar, ‘O ‘Ammar, are you the owner of a great wealth?’ He replied, ‘Yes, I pray to Allah to keep my soul in service for your cause.’ The Imam then asked, ‘Do you pay all of the zakat Allah has made compulsory upon you to pay?’ He replied, ‘Yes, I do so.’ The Imam then asked, ‘Do you pay the known amount out of your wealth?’ He replied, ‘Yes, I do so.’ The Imam then asked, ‘Do you maintain good relations with your relatives?’ He replied, ‘Yes, I do so.’ The Imam then asked, ‘Do you maintain good relations with your brothers (in belief)?’ He replied, ‘Yes I do so.’ The Imam then said, ‘O ‘Ammar, wealth vanishes, bodies become old, but good deeds remain, and the One who provides compensation for good deeds lives and never dies. O ‘Ammar, whatever you send ahead of you, does not leave you behind; whatever you delay does not catch up with you.’”
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Jamil ibn Darraj from Hadid ibn Hakim or Murazim who has said the following: ‘Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If a believing person maintains good relations with his brother in belief, he is considered as maintaining such relations with the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.’”
9. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Yahya from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Provide Benevolent Assistance to everyone; if the recipient is not deserving, you are a deserving provider.” (This and Hadith 6 above are considered to apply when the provider has no knowledge of the condition of the recipient. Thus, what will come later does not contradict.)
10. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Mahbub from Hisham ibn Salim from abu Basir who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘Once an Arab man from the tribe of banu al-Tamim came to see the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said, ‘Please grant me good advice.’ The good advice the Holy Prophet provided was this, ‘O so and so, do not withhold Benevolent Assistance from deserving recipients.’”
11. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Abd Allah ibn al-Walid who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The first ones entering Paradise are those who actuate Benevolent Assistance and come to me at the pond in Paradise.’”
12. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Isma‘il ibn Mehran from Sayf ibn ‘Amirah who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘You must consider slips possible by providers of Benevolent Assistance and forgive them for such slips; Allah’s protection for them is like this;’ using his hand as shielding something, the Imam explained.”
1. A number of our people have narrated from Sahl ibn Ziyad from ‘Abd Allah ibn al-Dihqan from Durust ibn abu Mansur from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that ’Amir al-Mu’minin, ‘Alayhi al-Salam, would say, ‘One who does a favor for someone just as it is done for him has only returned a favor. One who does twice as much favor is an appreciating person, and an appreciating person is a gracious one. One who knows that the favor he has done is for his own sake will have people thank him immediately, but it does not increase their love for him. One should not expect thanks from others for what one has done for his own sake to protect one’s dignity. You should note that one seeking help from you has not spared the dignity of his face, thus you should spare the dignity of your face by not turning him away empty handed.’”
1. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash’ariy from ‘Abd Allah ibn Maymun al- Qaddah who has said the following: “Abu ‘Abd Allah, has narrated this Hadith from his ancestors, ‘Alayhim al-Salam, ‘Providing, Benevolent Assistance protects one against wicked encounters.’”
2. Ali ibn Ibrahim has narrated from his father, from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has narrated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Blessings cut through obstacles faster than a knife’s cutting through the hump of a camel or a flood’s moving toward its destination, to reach the house from which Benevolent Assistance is provided.’”
3. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Yahya from ibn abu al-Mighra’ from ‘Abd Allah ibn Sulayman who has said the following: “I heard abu Ja‘far, ‘Alayhi al-Salam, say, ‘Providing Benevolent Assistance repels wicked encounters.’”
1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Zakariya al-Mu’min from Dawud ibn Farqad or Qutaybah al-A‘sha’ who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has narrated this Hadith. ‘Once, companions of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, asked a question. “O Messenger of Allah, we pray to Allah to keep our souls and the souls of ancestors in service for your cause; if people who provide Benevolent Assistance are recognized because of such acts, by what means will they be recognized on the Day of Judgment?” He (the Messenger of Allah) replied, “When Allah, the most Blessed, the most High, will admit providers of Benevolent Assistance in Paradise, He will command a wind that carries a certain fragrance to accompany them. Whenever one of them passes by the people in Paradise, they notice the fragrance and say, ‘This is one of the providers of benevolent assistance.”””
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from abu ‘Abd Allah al-Barqiy from certain individuals of our people in a marfu‘ manner who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that providers of Benevolent Assistance will be as such on the Day of Judgment also. They will receive the news, ‘Your sins are all forgiven. You may give away your good deeds as gifts to whomever you like.”’
3. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Abd Allah ibn al-Walid al-Wassafiy who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “Providers of Benevolent Assistance will be as such on the Day of Judgment also. People of wickedness will be as such on the Day of Judgment as well.’””
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mansur ibn Yunus from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that in paradise there is a gate called the Gate of Benevolent Assistance. No one can enter through this gate except providers of Benevolent Assistance. Providers of Benevolent Assistance will also be as such on the Day of Judgment.”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid from Sa‘dan from Hatim who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that a complete Benevolent Assistance materializes only when the provider considers it insignificant and provides it out of public sight without delay. When you consider it insignificant, it then seems great to the recipient; providing it out of public sight completes it, and without delay makes it enjoyable; otherwise, you have made it obnoxious and loathsome.”
2. Ahmad ibn Muhammad has narrated from Muhammad ibn Khalid from Khalaf ibn Hammad from Musa ibn Bakr from Zurarah from Humran who has said the following: “I heard abu Ja’far, ‘Alayhi al-Salam, say, ’Everything has a fruit. The fruit of Benevolent Assistance is its quick release.”’
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Sayf ibn ‘Ami rah who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, once said to Mufaddal ibn ’Umar, ’O Mufaddal, if you want to know whether a man is the most wicked or most fortunate, find out to whom he provides Benevolent Assistance. If he finds a properly deserving recipient, it is information for you that good consequences await him; if he provides Benevolent Assistance to those who do not deserve it, notice that there is not anything good for him before Allah.”’
2. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Mufaddal ibn ‘Umar who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, once said to me, ‘O Mufaddal, if you want to know whether a man ends up as good or wicked, consider where he places his Benevolent Assistance. If he provides such assistance for a properly deserving recipient, he is headed toward a good direction; if he provides it for an undeserving recipient, then that is proof that there is not anything for him on the Day of Judgment.’”
3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Ali from Ahmad ibn ‘Amr ibn Sulayman al-Bajaliy from Isma‘il ibn al-Hassan ibn Isma‘il ibn Shu’ayb ibn Mitham al-Tammar from Ibrahim ibn Ishaq al-Mada’iniy from a man from abu Mikhnaf al-Azdiy who has said the following: “Once a group of Shi`a people came to ’Amir al-Mu’minin, ‘Alayhi al-Salam, with the following request: ‘O ’Amir al-Mu’minin, we request you to distribute the wealth at your disposal (public treasury) among the chiefs and elite people. In so doing, they will receive preference, which will strengthen your affairs. Thereafter, you can reassume your program of equal distribution of the treasury among people as Allah has commanded you to do.’ ’Amir al-Mu’minin, ‘Alayhi al-Salam, then said, ‘Do you, fie upon you, make me to achieve victory through doing injustice to Muslim people, whose ruler and high authority I have become? By Allah, I will not do so as long as there is day and night and one star in the sky (is left). By Allah, even if their wealth (public treasury) was my personal wealth, I still would distribute it among them by equal measures; in fact, it (public treasury) is their wealth.’ He (the Imam) remained silent for a long time. He then raised his head and said, ‘Whoever of you is wealthy must avoid spending in a wasteful, wrongful, extravagant manner and for causes of falsehood. In so doing, one enhances the name of his friend among people, but brings it low before Allah. Whoever spends his wealth for the causes of falsehood or undeserving recipients, Allah deprives him of the blessings of their thanks and appreciation. They will love people other than such a benevolent person. Even if certain ones among them express their appreciation, thanks and good advice, it is no more than meaningless flattery and false expressions. If the shoes of their companion slip and he becomes needy of their support and returning the favor, he receives blames as a wicked friend. One of you must not spend his property for the causes of falsehood and for the undeserving recipients; otherwise, he receives no more than lip service from those who want all powers for themselves. Only wicked people may applaud him as long as he provides them favors. Only ignorant people may offer him meaningless praise. They may call him the most generous person, while in fact, in the sight of Allah he is a stingy one. No share, in fact, is more wicked and of greater loss than this share. What meaningful gain can I make through this kind of Benevolent Assistance? Whoever among you is wealthy should therefore maintain good relations with his relatives, serve his guests, provide relief to the suffering people, the captives and those who have lost their supply while on a journey; success in such matters is a noble achievement in this world and an honor in the next life.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Isma‘il ibn Jabir who has said the following: “I heard Abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘If people achieve what Allah, the Most Majestic, the Most Glorious, has commanded them to achieve, but spend where Allah has prohibited such spending, it is not accepted. If people achieve what Allah has prohibited and spend on matters that Allah has commanded them to spend on, this also is not accepted. He accepts only what they earn in a rightful manner and spend on a rightful recipient.’”
5ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ أَبِي جَمِيلَةَ عَنْ ضُرَيْسٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّمَا أَعْطَاكُمُ الله هَذِهِ الْفُضُولَ مِنَ الأَمْوَالِ لِتُوَجِّهُوهَا حَيْثُ وَجَّهَهَا الله وَلَمْ يُعْطِكُمُوهَا لِتَكْنِزُوهَا.
5. Ali ibn Muhammad has narrated from Ahmad ibn abu ‘Abd Allah from Musa ibn al-Qasim from abu Jamilah from Durays who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Allah has granted you the extra wealth so that you spend it the way Allah wants you to spend. He has not given you this to keep for safe keeping.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Hudhayfah ibn Mansur who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that you must not involve yourself in the affairs of your brother (in belief) where the harm of the involvement to you is greater than the benefit for him.” Ibn Sinan has said, ‘This can happen when a man is indebted heavenly and you pay all of your belongings to pay his debt, but his debts are still not fully paid.’”
2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from Ibrahim ibn Muhammad al-Ash’ariy from those who had heard who has said the following: “Abu al-Hassan, Musa, ‘Alayhi al-Salam, has said, ‘You must not provide the kind of Benevolent Assistance to your brothers (in belief), which is more harmful to you than its being beneficial to him.”
Mursal· al-Majlisi
Sunni collections: text from the open hadith-api dataset. Al-Kafi: Arabic text, Muhammad Sarwar's translation and gradings from Thaqalayn.net via the Thaqalayn API. Hadith numbering follows those editions and can differ from a printed copy — check the Arabic against a trusted edition before relying on a reference.
