The article sets out various virtues of sadaqah based on hadith, various forms of sadaqah beyond wealth, and the rule of prioritising debt repayment before giving sadaqah.
There are several virtues of sadaqah that we as Muslims need to know.
The Messenger of Allah ﷺ said:
"Sadaqah can erase sins as water extinguishes fire." (HR. Tirmidhi, graded sahih by al-Albani in Sahih at-Tirmidhi, 614)
The forgiveness of sins by means of sadaqah here must, of course, be accompanied by repentance for the sin committed.
It is not as some people do, deliberately committing sin, such as corruption, consuming usury, stealing, cheating, or taking the wealth of orphans, and before doing these things they have already planned to give sadaqah afterwards so as to 'balance it out' and have no sin.
This is not justified because it falls under feeling secure from Allah's plan, which is a major sin. Allah Ta'ala says:
"Then did they feel secure from Allah's plan? None feel secure from Allah's plan except the losing people." (QS. Al-A'raf: 99)
The Messenger of Allah ﷺ told of seven types of people who will receive shade on a day when there will be no shade except from Allah, that is, the Last Day. One of the types of people who receives it is:
"A person who gives sadaqah with his right hand, hiding his deed so much that his left hand does not know what his right hand has given." (HR. Bukhari no. 1421)
The Messenger of Allah ﷺ said:
"Wealth does not decrease because of sadaqah. And a servant who forgives will surely have his honour increased by Allah." (HR. Muslim, no. 2588)
What is meant by wealth not decreasing? In Sharh Sahih Muslim, an-Nawawi explains: "The scholars state that what is meant here covers 2 things:
First, that the wealth is blessed and protected from harm. So the reduction of the wealth is 'balanced out' and concealed by an unseen blessing. This can be felt through the senses and through experience.
Second, if the wealth itself decreases in amount, then that reduction is 'balanced out' and concealed by the reward received, and this reward is multiplied many times over."
Allah Ta'ala says:
"Indeed, the men who practice charity and the women who practice charity and [they who] have loaned Allah a goodly loan - it will be multiplied for them, and they will have a noble reward." (Qs. Al-Hadid: 18)
"A person who gives away two portions of wealth in the way of Allah will be called from one of the gates of Paradise: 'O servant of Allah, come this way to bliss'. "If he is among those who love to establish prayer, he will be called from the gate of prayer; if he is among the mujahideen, he will be called from the gate of jihad; if he is among those who love to give sadaqah, he will be called from the gate of sadaqah." (HR. Bukhari no.3666, Muslim no. 1027)
The Messenger of Allah ﷺ said:
"Sadaqah is proof." (HR. Muslim no.223)
An-Nawawi explains: "That is, proof of the truthfulness of his faith. Sadaqah is named as such because it is proof of Shidqu Imanihi (the truthfulness of his faith)"
The Messenger of Allah ﷺ said:
"Sadaqah will extinguish the fire of punishment in the grave." (HR. Thabrani, graded sahih by al-Albani in Sahih at-Targhib, 873)
The Messenger of Allah ﷺ said:
"O traders, indeed Satan and sin are both present in buying and selling. So adorn your trading with sadaqah." (HR. Tirmidhi no. 1208, he said: "Hasan sahih")
The Messenger of Allah ﷺ gave a fine parable about a generous person compared to a stingy person:
"The parable of a stingy person and a person who gives sadaqah is like two people wearing coats of armour that, when worn, cover the chest down to the collarbone. The person who gives sadaqah, because of his sadaqah, feels his garment is roomy and loose on his skin, so much so that his fingertips are not visible and the armour leaves no mark on his skin. Whereas the stingy person, because of his stinginess, feels every ring of his armour clinging tightly to his skin. He tries to loosen it but cannot." (HR. Bukhari no. 1443)
And surely we have proven this ourselves, have we not? There is a feeling of joy, pride, and an open chest after we give sadaqah to another person in need.
And there are still many more proofs that tell of the benefits of sadaqah and the virtues of a person who gives it.
The reward of sadaqah, even if only a little, will keep growing until it becomes great. The Messenger of Allah ﷺ said:
"Indeed Allah accepts the deed of sadaqah and takes it with His right hand. Then Allah grows its reward for one of you, just as you would raise a young foal. Until a sadaqah that is only the size of a seed can grow to be as great as Mount Uhud" (HR. At-Tirmidhi 662, he said: "hasan sahih")
Indeed sadaqah, even if small, plays a part in distancing us from the Fire. The more sadaqah, the further we are from it. The Messenger of Allah ﷺ said
"Guard yourselves against the Fire, even if only by giving sadaqah with half a date. If you do not have that, then with a good word" (HR. Al-Bukhari 6539, Muslim 1016)
Envy, or hasad, is a blameworthy trait, but envying a person who loves to give sadaqah, wishing to rival his generosity, is a praiseworthy trait. The Messenger of Allah ﷺ said
"There is no envy [permitted] except in two cases: a person given wealth by Allah, then he spends it in the way of truth, and a person given knowledge by Allah, and he acts upon it and teaches it" (HR. Al-Bukhari 73, Muslim 816)
Some religious figures teach that we should give a lot of sadaqah so that our debt is paid off quickly. Is this correct?
We are taught to prioritise obligations before deeds that are merely recommended. Whether it concerns obligations related to the rights of Allah or obligations related to the rights of created beings. There is a principle that says: what is obligatory takes precedence over what is recommended.
We can understand the difference in ruling between paying off debt and giving sadaqah. Debt relates to our obligation to another person and must be fulfilled by us. Whereas sadaqah is recommended in nature.
That is why the Prophet ﷺ taught that people should give sadaqah after meeting their own personal needs.
From Abu Hurairah (may Allah be pleased with him), the Prophet ﷺ said,
"The best sadaqah is sadaqah given after basic needs have been met. And start with those you are obliged to provide for." (HR. Bukhari 1360 & Muslim 2433)
Bearing this consideration in mind, the scholars have ruled that paying off debt should take precedence over giving sadaqah. Some scholars even state that a person who prioritises sadaqah while their debt remains unpaid could be counted as taking other people's wealth by force.
Imam al-Bukhari, in his Sahih, says,
"Whoever gives sadaqah while he himself is in need, or his family is in need, or he has debt, then paying off his debt is more fitting for him to do before giving sadaqah, freeing a slave, or giving a gift. So this sadaqah is rejected on his part. And he may not cause the loss of other people's wealth."
He then cites the saying of the Prophet ﷺ,
"Whoever takes other people's wealth (legally, such as through debt) intending not to repay it, Allah will cause it to be lost for him."
Imam al-Bukhari continues,
"Except within normal limits, grounded in patience, prioritising others over oneself even though one is in need. As was done by Abu Bakr when he gave his wealth as sadaqah, or as was done by the Ansar who gave preference to the Muhajirin. And the Prophet ﷺ forbade us from wasting wealth. Therefore, one may not waste other people's wealth under the pretext of sadaqah." (Sahih Bukhari, 2/517)
There is still much other guidance given by the scholars emphasising that paying off debt should be prioritised over sadaqah. We mention some of them,
That part of the conditions for sadaqah is that the person is not among those in need, that his family is not in need, and that he has no debt. If he has debt, it is obligatory for him to pay it off. And paying off debt is more entitled to be prioritised over sadaqah, freeing a slave, or giving a gift. Because what is obligatory must be prioritised before what is recommended. (Umdat al-Qari, Sharh Sahih Bukhari, 13/327).
Al-Bukhari's statement, 'A person who gives sadaqah while he has debt, then paying off the debt should be prioritised over sadaqah, freeing a slave, and giving a gift.' This is the scholarly consensus (ijma'), with no difference of opinion among them on this matter. (Sharh Sahih Bukhari, Ibn Battal, 3/430).
In al-Minhaj and its commentary Mughni al-Muhtaj — a book of the Shafi'i school — the explanation of an-Nawawi and the commentary of al-Khatib as-Sharbini are mentioned.
An-Nawawi says, "A person who has debt is recommended not to give sadaqah until he has paid it off." The commentary of al-Khatib as-Sharbini,
"In my view, the stronger opinion is that sadaqah is forbidden from wealth that he needs and that is needed by those he must provide for, or because he has debt with no hope of being able to pay it off." (Mughni al-Muhtaj, 4/197).
Whoever has debt may not give sadaqah in a way that causes him to be unable to repay the debt. Because repaying debt is obligatory and may not be neglected. (al-Kafi, 1/431)
The explanation above applies when the debt must be paid off immediately. That is why, when the due date of the debt is still far off, and it is possible for him to pay it off by then, a person may give sadaqah even though he has debt.
Imam Ibn 'Uthaymin was asked about the ruling on sadaqah when a person has debt. His answer,
If his debt's due date is still far off, and by the due date you will have funds to pay it off, go ahead and give sadaqah, there is no problem with that. Because you are counted as capable. (Ta'liqat Ibn 'Uthaymin 'ala al-Kafi, 3/108)
Understanding the fiqh of priorities will guide us to decide according to the order of what is most important. The scholars discuss this not to encourage people to be stingy.
But rather to help people understand what must be prioritised. Fulfil the rights of others that are within our reach, because that is an obligation that is our responsibility.
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