Allah the Exalted said:
رياض الصالحينAbū Zakariyyā Muḥyī al-Dīn Yaḥyā ibn Sharaf al-Nawawī٥٧ - باب القناعة والعفاف والاقتصاد في المعيشة والإنفاق وذم السؤال من غير ضرورة
٥٧ - باب القناعة والعفاف والاقتصاد في المعيشة والإنفاق وذم السؤال من غير ضرورة
And there is no creature on earth but that upon Allāh is its provision, and He knows its place of dwelling and place of storage.1 All is in a clear register.
And He the Exalted said:
لِلْفُقَرَآءِ ٱلَّذِينَ أُحْصِرُوا۟ فِى سَبِيلِ ٱللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِى ٱلْأَرْضِ يَحْسَبُهُمُ ٱلْجَاهِلُ أَغْنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعْرِفُهُم بِسِيمَـٰهُمْ لَا يَسْـَٔلُونَ ٱلنَّاسَ إِلْحَافًا ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ
[Charity is] for the poor who have been restricted for the cause of Allāh, unable to move about in the land. An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good - indeed, Allāh is Knowing of it.
وقال تَعَالَى:
And He the Exalted said:
وَٱلَّذِينَ إِذَآ أَنفَقُوا۟ لَمْ يُسْرِفُوا۟ وَلَمْ يَقْتُرُوا۟ وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا
And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate
وقال تَعَالَى:
And He the Exalted said:
وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ
And I did not create the jinn and mankind except to worship Me.
وَأَمَّا الأحاديث، فتقدم معظمها في البابينِ السابقينِ، ومما لَمْ يتقدم:
As for the hadiths, most of them have already been mentioned in the two preceding chapters; among those not yet mentioned are:
عن أَبي هريرة - ﵁ - عن النبي - ﷺ - قَالَ: «لَيْسَ الغِنَى عَن كَثرَةِ العَرَض، وَلكِنَّ الغِنَى غِنَى النَّفْسِ». متفقٌ عَلَيْهِ. «العَرَضُ» بفتح العين والراءِ: هُوَ المَالُ.
From Abu Hurayra (may Allah be pleased with him), from the Prophet (peace and blessings be upon him), who said: "Richness is not in the abundance of worldly goods; rather, true richness is the richness of the soul." Agreed upon. "Al-ʿaraḍ" — with a fatḥa on the ʿayn and the rāʾ — means wealth.
وعن عبد الله بن عمرو ﵄: أنَّ رسول الله - ﷺ - قَالَ: «قَدْ أفْلَحَ مَنْ أَسْلَمَ، وَرُزِقَ كَفَافًا، وقَنَّعَهُ اللهُ بِمَا آتَاهُ». رواه مسلم.
From ʿAbdullah b. ʿAmr (may Allah be pleased with them both): that the Messenger of Allah (peace and blessings be upon him) said: "Truly successful is the one who has accepted Islam, has been granted enough to suffice him, and whom Allah has made content with what He has given him." Narrated by Muslim.
وعن حكيم بن حزام - ﵁ - قَالَ: سألتُ رسول الله - ﷺ - فَأعْطَانِي، ثُمَّ سَألْتُهُ فَأَعْطَانِي، ثُمَّ سَألْتُهُ فَأعْطَانِي، ثُمَّ قَالَ: «يَا حَكِيم، إنَّ هَذَا المَالَ خَضِرٌ حُلْوٌ، فَمَنْ أخَذَهُ بِسَخَاوَةِ نَفسٍ بُورِكَ لَهُ فِيهِ، وَمَنْ أخَذَهُ بإشرافِ نَفسٍ لَمْ يُبَارَكْ لَهُ فِيهِ، وَكَانَ كَالَّذِي يَأكُلُ وَلاَ يَشْبَعُ، وَاليَدُ الْعُلْيَا خَيْرٌ مِنَ اليَدِ السُّفْلَى» قَالَ حكيم: فقلتُ: يَا رسول الله، وَالَّذِي بَعَثَكَ بِالحَقِّ لاَ أرْزَأُ أحَدًا بَعْدَكَ شَيْئًا حَتَّى أُفَارِقَ الدُّنْيَا، فَكَانَ أَبُو بَكْرٍ - ﵁ - يَدْعُو حَكيمًا لِيُعْطِيَه العَطَاء، فَيَأبَى أَنْ يَقْبَلَ مِنْهُ شَيْئًا، ثُمَّ إنَّ عُمَرَ - ﵁ - دَعَاهُ لِيُعْطِيَه فَأَبَى أَنْ يَقْبَلَهُ. فقالَ: يَا مَعْشَرَ المُسْلِمِينَ، أُشْهِدُكُمْ عَلَى حَكيمٍ أنّي أعْرِضُ عَلَيْهِ حَقَّهُ الَّذِي قَسَمَهُ اللهُ لَهُ في هَذَا الفَيء فَيَأبَى أَنْ يَأخُذَهُ. فَلَمْ يَرْزَأْ حَكيمٌ أحَدًا مِنَ النَّاسِ بَعْدَ النبي - ﷺ - حَتَّى تُوُفِّي. متفقٌ عَلَيْهِ. «يَرْزَأُ» بِراءٍ ثُمَّ زايٍ ثُمَّ همزة؛ أيْ: لَمْ يَأخُذْ مِنْ أحَدٍ شَيْئًا، وَأصْلُ الرُّزءِ: النُّقْصَان، أيْ: لَمْ يَنقُص أحَدًا شَيْئًا بالأخذِ مِنْهُ، وَ«إشْرَافُ النَّفْسِ»: تَطَلُّعُهَا وَطَمَعُهَا بالشَّيْء. وَ«سَخَاوَةُ النَّفْسِ»: هِيَ عَدَمُ الإشرَاف إِلَى الشَيء، وَالطَّمَع فِيهِ، وَالمُبَالاَةِ بِهِ وَالشَّرَهِ.
From Ḥakīm b. Ḥizām (may Allah be pleased with him), who said: I asked the Messenger of Allah (peace and blessings be upon him) and he gave me; then I asked him and he gave me; then I asked him and he gave me; then he said: "O Ḥakīm, this wealth is green and sweet, so whoever takes it with a generous heart will be blessed in it, but whoever takes it with a craving soul will not be blessed in it — he is like one who eats but is never satisfied. The upper hand is better than the lower hand." Ḥakīm said: So I said: O Messenger of Allah, by the One who sent you with the truth, I shall never take anything from anyone after you until I depart this world. So Abu Bakr (may Allah be pleased with him) used to summon Ḥakīm to give him a grant, but he would refuse to accept anything from him; then ʿUmar (may Allah be pleased with him) called him to give to him, but he refused to accept it. So he said: O company of Muslims, I call you to witness against Ḥakīm that I offer him his due which Allah has apportioned to him from this booty, yet he refuses to take it. So Ḥakīm took nothing from anyone after the Prophet (peace and blessings be upon him) until he died. Agreed upon. "Yarzaʾ" — with a rāʾ, then a zāy, then a hamza — that is, he took nothing from anyone; the root of al-ruzʾ is diminution, that is, he did not diminish anyone's wealth by taking from him. And "ishrāf al-nafs" is the soul's craving and coveting for a thing. And "sakhāwat al-nafs" is the absence of craving for a thing, of coveting it, of being preoccupied with it, and of greed.
وعن أَبي بردة، عن أَبي موسى الأشعري - ﵁ - قَالَ: خَرَجْنَا مَعَ رسول الله - ﷺ - في غَزاةٍ وَنَحْنُ سِتَّةُ نَفَرٍ بَيْنَنَا بَعِيرٌ نَعْتَقِبُهُ، فَنقِبَت أقدَامُنَا وَنَقِبَت قَدَمِي، وسَقَطت أظْفَاري، فَكُنَّا نَلُفُّ عَلَى أرْجُلِنا الخِرَقَ، فَسُمِّيَت غَزْوَةَ ذَاتِ الرِّقَاعِ لِمَا كُنَّا نَعْصِبُ عَلَى أرْجُلِنَا مِنَ الخِرَقِ، قَالَ أَبُو بُردَة: فَحَدَّثَ أَبُو مُوسَى بِهَذَا الحَدِيثِ، ثُمَّ كَرِه ذَلِكَ، وقال: مَا كُنْتُ أصْنَعُ بِأنْ أذْكُرَهُ! قَالَ: كأنَّهُ كَرِهَ أَنْ يَكُونَ شَيْئًا مِنْ عَمَلِهِ أفْشَاهُ. متفقٌ عَلَيْهِ.
From Abu Burda, from Abu Mūsā al-Ashʿarī (may Allah be pleased with him), who said: We went out with the Messenger of Allah (peace and blessings be upon him) on a military expedition, and we were six men with a single camel between us which we took turns riding. Our feet became raw and blistered; my own feet were blistered and my toenails fell off, so we used to wrap rags around our feet. For that reason it was called the Expedition of Dhāt al-Riqāʿ ("of the patches"), because of the rags we bound around our feet. Abu Burda said: Abu Mūsā related this hadith and then disliked having done so, and said: "What did I gain by mentioning it!" — as though he disliked that he had disclosed something of his own deeds. Agreed upon.
وعن عمرو بن تَغْلِبَ - بفتح التاء المثناة فوق وإسكان الغين المعجمة وكسر اللام - ﵁: أنَّ رسول الله - ﷺ - أُتِي بِمالٍ أَوْ سَبْيٍ فَقَسَّمَهُ، فَأعْطَى رِجَالًا، وَتَرَكَ رِجَالًا، فَبَلغَهُ أنَّ الَّذِينَ تَرَكَ عَتَبُوا، فَحَمِدَ اللهَ، ثُمَّ أثْنَى عَلَيْهِ، ثُمَّ قَالَ: «أمَّا بَعْدُ، فَواللهِ إنِّي لأُعْطِي الرَّجُلَ وَأدَعُ الرَّجُلَ، وَالَّذِي أدَعُ أحَبُّ إلَيَّ مِنَ الَّذِي أُعْطِي، وَلَكِنِّي إنَّمَا أُعْطِي أقْوَامًا لِمَا أرَى في قُلُوبِهِمْ مِنَ الجَزَعِ وَالهَلَعِ، وَأَكِلُ أقْوَامًا إِلَى مَا جَعَلَ اللهُ في قُلُوبِهم مِنَ الغِنَى وَالخَيْرِ، مِنْهُمْ عَمْرُو بنُ تَغْلِبَ» قَالَ عَمْرُو بنُ تَغْلِبَ: فَوَاللهِ مَا أُحِبُّ أنَّ لِي بِكَلِمَةِ رسول الله - ﷺ - حُمْرَ النَّعَم. رواه البخاري. «الهَلَعُ»: هُوَ أشَدُّ الجَزَعِ، وقيل: الضَّجَرُ.
From ʿAmr b. Taghlib — with a fatḥa on the tāʾ (the one with two dots above), a sukūn on the ghayn (the dotted one), and a kasra on the lām — (may Allah be pleased with him): that the Messenger of Allah (peace and blessings be upon him) was brought some wealth or captives, and he distributed it; he gave to some men and left out others. It reached him that those he had left out were displeased, so he praised Allah, then extolled Him, then said: "To proceed: by Allah, I give to one man and leave out another, and the one I leave out is dearer to me than the one I give to. But I give to certain people only because of the anxiety and impatience I see in their hearts, while I leave other people to the contentment and goodness Allah has placed in their hearts — among them is ʿAmr b. Taghlib." ʿAmr b. Taghlib said: By Allah, I would not wish to have the most prized red camels in place of the Messenger of Allah's words (peace and blessings be upon him). Narrated by al-Bukhārī. "Al-halaʿ" is the most intense form of anxiety; and it is said: restless vexation.
وعن حكيم بن حزام - ﵁: أنَّ النَّبيَّ - ﷺ - قَالَ: «اليَدُ العُلْيَا خَيْرٌ مِنَ اليَدِ السُّفْلَى، وَابْدَأْ بِمَنْ تَعُولُ، وَخَيْرُ الصَّدَقَةِ مَا كَانَ عَنْ ظَهْرِ غِنىً، وَمَنْ يَسْتَعْفِفْ يُعِفُّهُ الله، وَمَنْ يَسْتَغْنِ يُغنهِ الله». متفقٌ عَلَيْهِ. وهذا لفظ البخاري، ولفظ مسلم أخصر.
From Ḥakīm b. Ḥizām (may Allah be pleased with him): that the Prophet (peace and blessings be upon him) said: "The upper hand is better than the lower hand; begin with those you are responsible for; the best charity is that given out of a surplus of wealth; whoever seeks to keep chaste from begging, Allah will keep him chaste; and whoever seeks to be self-sufficient, Allah will make him independent." Agreed upon. This is the wording of al-Bukhārī; the wording of Muslim is more concise.
وعن أَبي عبد الرحمان معاوية بن أبي سفيان - ﵁ - قَالَ: قَالَ رسول الله - ﷺ: «لاَ تُلْحِفُوا في الْمَسْأَلَةِ، فَوَاللهِ لاَ يَسْأَلُنِي أَحَدٌ مِنْكُمْ شَيْئًا، فَتُخْرِجَ لَهُ مَسْأَلَتُهُ مِنِّي شَيْئًا وَأنَا لَهُ كَارهٌ، فَيُبَارَكَ لَهُ فِيمَا أعْطَيْتُهُ». رواه مسلم.
From Abu ʿAbd al-Raḥmān Muʿāwiya b. Abī Sufyān (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: "Do not be persistent in begging. By Allah, none of you asks me for anything, and his asking draws something out of me while I am reluctant to give it, but that there will be no blessing for him in what I have given him." Narrated by Muslim.
وعن أَبي عبدِ الرحمان عوف بن مالِك الأَشْجَعِيِّ - ﵁ - قَالَ: كُنَّا عِنْدَ رسول الله - ﷺ - تِسْعَةً أَوْ ثَمَانِيَةً أَوْ سَبْعَةً، فَقَالَ: «ألاَ تُبَايِعُونَ رسولَ الله - ﷺ» وَكُنَّا حَديثِي عَهْدٍ ببَيْعَةٍ، فَقُلْنَا: قَدْ بَايَعْنَاكَ يَا رسولَ اللهِ، ثمَّ قالَ: «ألا تُبَايِعُونَ رسولَ اللهِ» فَبَسَطْنا أيْدينا، وقلنا: قدْ بايعناكَ فَعَلامَ نُبَايِعُكَ؟ قَالَ: «عَلَى أَنْ تَعْبُدُوا اللهَ وَلاَ تُشْرِكُوا بِهِ شَيْئًا، وَالصَّلَوَاتِ الخَمْسِ وَتُطِيعُوا الله» وأَسَرَّ كَلِمَةً خَفِيفَةً «وَلاَ تَسْألُوا النَّاسَ شَيْئًا» فَلَقَدْ رَأيْتُ بَعْضَ أُولئِكَ النَّفَرِ يَسْقُطُ سَوطُ أحَدِهِمْ فَمَا يَسأَلُ أحَدًا يُنَاوِلُهُ إيّاهُ. رواه مسلم.
On the authority of Abu ʻAbd al-Rahman ʻAwf ibn Malik al-Ashjaʻi (may Allah be pleased with him), who said: We were with the Messenger of Allah ﷺ, nine or eight or seven, and he said: “Will you not pledge allegiance to the Messenger of Allah?” — and we had only recently given the pledge — so we said: “We have already pledged to you, O Messenger of Allah.” Then he said: “Will you not pledge allegiance to the Messenger of Allah?” So we stretched out our hands and said: “We have already pledged to you; on what shall we pledge to you?” He said: “That you worship Allah and associate nothing with Him, and the five prayers, and that you obey Allah” — and he lowered his voice softly — “and that you do not ask people for anything.” And indeed I saw some of those few men, the whip of one of them would fall and he would not ask anyone to hand it to him. Narrated by Muslim.
وعن ابن عمر ﵄: أنَّ النَّبيَّ - ﷺ - قَالَ: «لاَ تَزَالُ الْمَسْأَلةُ بأَحَدِكُمْ حَتَّى يَلْقَى الله تَعَالَى وَلَيْسَ في وَجْهِهِ مُزْعَةُ لَحْمٍ». متفقٌ عَلَيْهِ. «المُزْعَةُ» بضم الميم وإسكان الزايِ وبالعينِ المهملة: القِطْعَةُ.
On the authority of Ibn ʻUmar (may Allah be pleased with them both): the Prophet ﷺ said: “Begging will not cease to cling to one of you until he meets Allah, the Exalted, with not a shred of flesh on his face.” Agreed upon. “Al-muzʻah” — with a ḍammah on the mim, a sukun on the zay, and an unpointed ʻayn — means: the piece.
وعنه: أنَّ رسول الله - ﷺ - قَالَ وَهُوَ عَلَى المِنْبَرِ، وَذَكَرَ الصَّدَقَةَ وَالتَّعَفُّفَ عَنِ الْمَسْأَلَةِ: «اليَدُ العُلْيَا خَيْرٌ مِنَ اليَدِ السُّفْلَى، وَاليَدُ العُلْيَا هِيَ المُنْفِقَةُ، وَالسُّفْلَى هِيَ السَّائِلَةُ». متفقٌ عَلَيْهِ.
And on his authority: the Messenger of Allah ﷺ said, while he was upon the pulpit mentioning charity and abstaining from begging: “The upper hand is better than the lower hand; the upper hand is the one that spends, and the lower is the one that asks.” Agreed upon.
وعن أَبي هريرة - ﵁ - قَالَ: قَالَ رسول الله - ﷺ: «مَنْ سَألَ النَّاسَ تَكَثُّرًا فإنَّمَا يَسْألُ جَمْرًا؛ فَلْيَسْتَقِلَّ أَوْ لِيَسْتَكْثِرْ». رواه مسلم.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said: the Messenger of Allah ﷺ said: “Whoever asks people in order to amass wealth is only asking for live coals; so let him ask for little or let him ask for much.” Narrated by Muslim.
وعن سَمُرَةَ بنِ جُنْدبٍ - ﵁ - قَالَ: قَالَ رسول الله - ﷺ: «إنَّ المَسْأَلَةَ كَدٌّ يَكُدُّ بِهَا الرَّجُلُ وَجْهَهُ، إِلاَّ أَنْ يَسْأَلَ الرَّجُلُ سُلْطَانًا أَوْ في أمْرٍ لاَ بُدَّ مِنْهُ». رواه الترمذي، وقال: «حديث حسن صحيح». «الكد»: الْخَدْشُ وَنَحْوُهُ.
On the authority of Samurah ibn Jundub (may Allah be pleased with him), who said: the Messenger of Allah ﷺ said: “Begging is a scratch with which a man scratches his own face, except that a man asks a ruler, or [asks] in a matter from which there is no escape.” Narrated by al-Tirmidhi, who said: “A good and sound hadith.” “Al-kadd” means: scratching and the like.
وعن ابن مسعود - ﵁ - قَالَ: قَالَ رسول الله - ﷺ: «مَنْ أصَابَتْهُ فَاقَةٌ فَأنْزَلَهَا بالنَّاسِ لَمْ تُسَدَّ فَاقَتُهُ، وَمَنْ أَنْزَلَهَا باللهِ، فَيُوشِكُ اللهُ لَهُ بِرِزْقٍ عَاجِلٍ أَوْ آجِلٍ». رواه أَبُو داود والترمذي، وقال: «حديث حسن». «يُوشِكُ» بكسر الشين: أيْ يُسْرعُ.
On the authority of Ibn Masʻud (may Allah be pleased with him), who said: the Messenger of Allah ﷺ said: “Whoever is struck by need and brings it down upon the people, his need will not be relieved; but whoever brings it down upon Allah, Allah will soon grant him provision, whether soon or later.” Narrated by Abu Dawud and al-Tirmidhi, who said: “A good hadith.” “Yushiku” — with a kasrah on the shin — means: he hastens.
وعن ثوبان - ﵁ - قَالَ: قَالَ رسول الله - ﷺ: «مَنْ تَكَفَّلَ لِي أَنْ لاَ يَسْأَلَ النَّاسَ شَيْئًا، وَأَتَكَفَّلُ لَهُ بِالْجَنَّةِ؟» فقلتُ: أنَا، فَكَانَ لاَ يَسْأَلُ أحَدًا شَيْئًا. رواه أَبُو داود بإسناد صحيح.
On the authority of Thawban (may Allah be pleased with him), who said: the Messenger of Allah ﷺ said: “Who will guarantee me that he will not ask people for anything, and I will guarantee him Paradise?” I said: “I will.” So he never asked anyone for anything. Narrated by Abu Dawud with a sound chain.
وعن أَبي بِشْرٍ قَبيصَةَ بنِ المُخَارِقِ - ﵁ - قَالَ: تَحَمَّلْتُ حَمَالَةً فَأتَيْتُ رسولَ الله - ﷺ - أسْأَلُهُ فِيهَا، فَقَالَ: «أقِمْ حَتَّى تَأتِيَنَا الصَّدَقَةُ فَنَأمُرَ لَكَ بِهَا» ثُمَّ قَالَ: «يَا قَبيصةُ، إنَّ المَسْأَلَةَ لاَ تَحِلُّ إِلاَّ لأَحَدِ ثلاثَةٍ: رَجُلٌ تحمَّلَ حَمَالَةً، فَحَلَّتْ لَهُ المَسْأَلَةُ حَتَّى يُصِيبَها، ثُمَّ يُمْسِكُ، وَرَجُلٌ أصَابَتْهُ جَائِحَةٌ اجْتَاحَتْ مَالَهُ، فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَ قوامًا مِنْ عَيش - أَوْ قَالَ: سِدَادًا مِنْ عَيْشٍ - وَرَجُلٌ أصَابَتْهُ فَاقَةٌ، حَتَّى يَقُولَ ثَلاَثَةٌ مِنْ ذَوِي الحِجَى مِنْ قَوْمِه: لَقَدْ أصَابَتْ فُلانًا فَاقَةٌ. فَحلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يصيب قوامًا من عيش، أَوْ قَالَ: سدادًا من عيشِ، فما سِوَاهُنَّ مِنَ المسألَةِ يَا قَبِيصَةُ سُحْتٌ، يَأكُلُهَا صَاحِبُهَا سُحْتًا». رواه مسلم. «الحَمَالَةُ» بفتح الحاءِ: أَنْ يَقَعَ قِتَالٌ وَنَحْوُهُ بَيْنَ فَرِيقَيْنِ، فَيُصْلِحُ إنْسَانٌ بَيْنَهُمْ عَلَى مَالٍ يَتَحَمَّلُهُ وَيَلْتَزِمُهُ عَلَى نَفْسِهِ. وَ«الجَائحةُ» الآفَةُ تُصيبُ مَالَ الإنْسَانِ. وَ«القَوَامُ» بكسر القاف وفتحهَا: هُوَ مَا يَقُومُ بِهِ أمْرُ الإنسَان مِنْ مَال ونحوِهِ. وَ«السِّدَادُ» بكسر السين: مَا يَسُدُّ حَاجَةَ الْمَعْوِزِ وَيَكْفِيهِ، وَ«الفَاقَةُ»: الفَقْرُ. وَ«الحِجَى»: العَقْلُ.
On the authority of Abu Bishr Qabisah ibn al-Mukhariq (may Allah be pleased with him), who said: I took on a financial obligation, so I came to the Messenger of Allah ﷺ to ask him concerning it. He said: “Stay until the charity comes to us, and we will order it given to you.” Then he said: “O Qabisah, begging is not lawful except for one of three: a man who has taken on a financial obligation — begging is lawful for him until he obtains it, then he desists; a man whom a calamity has struck that has destroyed his wealth — begging is lawful for him until he obtains a means of subsistence (or he said: a sufficiency of livelihood); and a man whom poverty has struck, until three of the sensible people of his community say: ‘So-and-so has indeed been struck by poverty’ — begging is lawful for him until he obtains a means of subsistence (or he said: a sufficiency of livelihood). Anything other than these, O Qabisah, of begging, is unlawful gain; the one who takes it consumes it as unlawful gain.” Narrated by Muslim. “Al-hamalah” — with a fathah on the haʾ — is that fighting or the like occurs between two factions, and a person reconciles between them by [pledging] wealth that he takes upon himself and binds himself to. “Al-jaʾiḥah” is the calamity that strikes a person’s wealth. “Al-qawam” — with a kasrah or a fathah on the qaf — is that by which a person’s affairs are sustained, of wealth and the like. “Al-sidad” — with a kasrah on the sin — is that which meets the need of the destitute and suffices him. “Al-faqah” is poverty. “Al-hija” is the intellect.
وعن أَبي هريرة - ﵁: أنَّ رسول الله - ﷺ - قَالَ: «لَيْسَ المسكينُ الَّذِي يَطُوفُ عَلَى النَّاسِ تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ، وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلكِنَّ المِسكينَ الَّذِي لاَ يَجِدُ غِنىً يُغْنِيهِ، وَلاَ يُفْطَنُ لَهُ فَيُتَصَدَّقُ عَلَيْهِ، وَلاَ يَقُومُ فَيَسْألَ النَّاسَ». متفقٌ عَلَيْهِ.
On the authority of Abu Hurayrah (may Allah be pleased with him): the Messenger of Allah ﷺ said: “The poor person is not the one who goes around among the people, turned away by a morsel or two, or a date or two; rather, the poor person is the one who does not find sufficiency to suffice him, yet is not noticed so as to be given charity, nor does he stand up to beg from people.” Agreed upon.