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The Thirty Second Narration

Abu Rafi’ narrates that:

 

وعن أبي رافع أن رسول الله صلى الله عليه وسلم بعث رجلاً من بني مخزوم على الصدقة، فقال لأبي رافع: اصحبني كيما تصيب منها، فقال: لا، حتى آتي رسول الله صلى الله عليه وسلم فأسأله، وانطلق إلى النبي صلى الله عليه وسلم فسأله، فقال: إن الصدقة لا تحل لنا، وإن مولى القوم من أنفسهم

The Messenger of Allah salla Llahu ‘alayhi wa sallam sent a man from Banu Makhzum to collect charity, so he said to Abu Rafi’, “Accompany me so that perhaps you may have some of it.”

So he said, “Not until I ask the Messenger of Allah.”

So he went to the Prophet salla Llahu ‘alayhi wa sallam to ask him, and he said, “Charity is not lawful for us, and the freed slaves of a people are from them.”[1]

 

The chain of narration of this hadith is authentic and has been recorded in Jami’ al Tirmidhi, Musnad Imam Ahmed, and other books.

 

Commentary and Lessons Learnt from this Narration:

  1. A virtue for the Ahlul Bayt in that charity is impermissible for their freed slaves.

 

  1. The virtue of the freed slaves of the Ahlul Bayt, as they remain pure from the filth of people.

 

  1. Serving the Ahlul Bayt is an honour.

 

  1. Ibn Taymiyyah says:

 

وأما تحريم الصدقة فحرمها عليه وعلى أهل بيته تكميلا لتطهيرهم ودفعا للتهمة عنه كما لم يورث فلا يأخذ ورثته درهما ولا دينارا بل لا يكون له ولمن يمونه من مال الله الا نفقتهم وسائر مال الله يصرف فيما يحبه الله ورسوله وذوو قرباه يعطون بمعروف من مال الخمس والفيء الذى يعطى منه فى سائر مصالح المسلمين لا يختص بأصناف معينة كالصدقات

The impermissibility of charity for the freed slaves of the Ahlul Bayt and the Ahlul Bayt is a measure of complete purity. Just as he does not leave behind inheritance, similarly neither he, nor those who are under his care will receive any wealth besides that which Allah subhanahu wa ta ‘ala has decreed for them by way of their expenditure, khums, and spoils of war.[2]

 

  1. Another reason, besides what Ibn Taymiyyah has mentioned as quoted above, is to close off any and all paths that may lead to the contamination of their wealth. This is through prohibiting charity to immediate family members and others who could be a means of funnelling wealth in, such as freed slaves.

 

  1. The freed slaves of Rasulullah salla Llahu ‘alayhi wa sallam had a huge amount of respect for him and brought their matters before him to decide.

 

  1. The empathy shared between the Sahabah radiya Llahu ‘anhum, especially during times of need.

 

  1. The love the Sahabah radiya Llahu ‘anhum had for the Ahlul Bayt was inclusive of their freed slaves as well.

 

  1. The worthiest of positions in Shari’ah are the Ahlul Bayt and the pious that associate with them.

 

  1. This narration proves the impermissibility of charity for the freed slaves of the Ahlul Bayt, with the exception of the freed slaves of the Ummahat al Mu’minin as is understood from the incident of Barirah radiya Llahu ‘anha. A point to understand here is that after attaining freedom if they come into ownership of a slave and free such a slave, that freed slave will no longer be prohibited from taking charity. Since the freed slaves of the Ummahat al Mu’minin aren’t constricted, these freed slaves are further in connection to the Ahlul Bayt and will not be constricted as well.

 

NEXT⇒  The Thirty Third Narration


[1] Amali al Mahamili pg. 334; Sunan Abu Dawood, Hadith: 1560.

[2] Majmu’ Fatawa ibn Taymiyyah, vol. 17 pg. 31.

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