It is also defined as anything given to the needy for the sake of Allah and can also mean a dowry given by a husband to his wife. Al-Qurṭubī 7 defines the meaning of ṣadaqah in this verse specifically refers to zakat and discusses the reward given to the donor. Al-Qurṭubī21 explains that the word infaq in this verse refers to the act of taking away wealth by hand.
Thus, it is concluded that this word refers to the general infac which also covers the mandatory and voluntary giving of charity. However, giving to the family as a mandatory charitable donation is prioritized and highly rewarded.
ملسو هيلع للها ىلص ِِّبِ
All these are categorized as charity, which means that charity should be done not only by means of material means but also other means such as labor and good deeds.
لاَق
The Donor (al-Mutaṣaddaq)
The donor is the giver who spends his own wealth to give charity and must have sound mind, ability to think, reach puberty and qualified to do transactions.43 This quality of donor is termed as al-ahliyyat which is the competence and legal capacity of a person to acquire rights and assume duties.
The Recipients (al-Mutaṣaddaq ‘alayh)
It is they who have been true, and it is they who are the righteous”46. The orphans, who are children who have lost their fathers and still need guidance from others. The wayfarers who are travelers in need of money and who must be helped to get him back to his homeland and the guest who hosts Muslims are also included in this definition.
Al-Qurṭubī48 claims that spending on the mentioned groups of people is not considered as spending on zakat, but it is the obligation to spend the wealth, which is called mal al birr (spending on good deed). Al-Marāghī49 elaborates that helping these people in need is not limited by time or amount, but depends solely on the giver. However, it is the obligation of the Muslim to help these people that ultimately strengthens the relationship between the people in society.
Furthermore, it is permissible to give to anyone in need, even non-Muslims as explained in the following verse;. This verse shows the permissibility of giving charity to non-Muslims, since according to Ibn Kathir51, based on the opinion of Hasan al-Basri, the charity given for the sake of Allah will not be asked who the recipients are if they are righteous. , deserving help, good or bad and so on as a reward will be given for his good intention. Al-Qurṭubī52 clarifies that this verse is revealed after the Prophet denies giving charity to a Jew as he wants the Jew to convert to Islam and later Allah commands that giving to non-Muslims is permissible and that it is not obligatory to be forced. whoever accepts Islam.
Most scholars believe that only voluntary charity can be given to non-Muslims, not compulsory charity or zakat as suggested by Ibn al-Mundhīr.
لاق ملسو هيلع للها ىلص للها لوسر نأ هنع للها يضر ةريره بِأ نعو
لاق ”
نقدصتلأ لجر
نوثدحتي
لاقف
ةيناز دي فِ اهعضوف ،هتقدصب جرخف ؟
نوثدحتي اوحبصأف
ةيناز ىلع قدصت
نِغ دي ,
نِغ ىلع ةليللا قدصت ,
راس ىلع دملِاق
نِغ ىلعو ،ةيناز ىلعو ، !
هل ليقف ىتأف
ىلع كتقدص امأ
اهانز نع فعتست اهلعلف ةينازلا امأو ،هتقرس نع فعتسي نأ هلعلف ،قراس للها هاتآ امِ قفنيف ،بِتعي نأ هلعلف نِغلا امأو
The Gift (al-Mutaṣaddaq Bih)
The third component of giving is the gift which is given to the recipient in the form of money, goods or services. ᾹImrān 3:92 Ibn Kathir64 elaborates that the word al-Birr refers to paradise which means that a person will attain the reward of paradise if he spends in charity for the sake of Allah from the things he loves the most. Some companions of the Prophet such as Anas and Abū Ṭalḥah associate it with the meaning of ultimate charity.
Furthermore, the assignment of giving is explained in the Qur'an as in the next verse it is stated that one should spend in charity out of saving for the family's needs. Al-Baqarah 2:219 Ibn Kathīr67 states that it is called for the basic need of a family to be fulfilled and its surplus to be spent on charity. Al-Marāghī69 specifies that the form of giving here is the voluntary giving, since the amount of giving is determined by the giver which is the surplus of what is needed.
Translation: “O you who believe, spend from the good things you have earned and from what We have brought forth for you from the earth. Al-Baqarah 2:267 Ibn Kathīr71 concludes that the source of charity must be earned purely and honestly. This verse also explains that charity is not for Allah, as He is free from needing anything, but charity is for the needy.
Al-Qurṭubī believes that not only the source of giving must be good and permissible, Allah SWT also forbids giving unwanted things that are not favored by anyone as indicated by al-Qurṭubī72, Al-Marāghī73 and Wahbah al-Zuhaylī74.
Intention (an-Niah)
This verse was revealed after the Ansar had been found mixing good ripe dates with less good quality dates for charity. Al-Tawbah 9:98-99 This verse describes the attitude of some Arabs of the Bedoiuns who regard benefit for benefit as a loss and a waste, and they perform the gift to show off and to protect themselves from the law. Allah proclaims that this form of giving is useless and does not benefit the doer in any way.
Although there are some Bedouins who sincerely spend in charity for the sake of Allah and receive prayers from the Prophet, their act of giving is recognized and accepted by Allah and rewarded with His blessings76. Al-Insān 76:9 According to the commentaries of Ibn Kathīr78, Al-Marāghī79 and al-Zuhaylī80, this verse describes among the deeds of the righteous, which Allah will reward, to feed the poor for the sake of Allah, without expecting any return from the recipient nor any expression of gratitude from them , as this is done sincerely out of seeking God's pleasure and out of fear of the Day of Judgment. 75 Abdul Malek Mujahid, Tafsir Ibn Katsir/ abridged by a group of scholars under the supervision of Sheikh Safi Ur Rahman al-Mubarakpuri, 4:500.
Translation: "Those who spend their wealth in the way of Allah, and then do not convey what they have spent with reminders (of it) or (other) injuries, will have their reward with their Lord and will not to be afraid of them. , they will not even grieve"81. Al-Baqarah 2:262 This verse contains a warning from Allah SWT about deeds that can nullify charity by reminding people who receive alms through words or deeds. Ibn Kathiri82 explains that the acceptable giving of charity, based on al-Mawridi's opinion, is done without expecting any return or thanks from the recipient and also without mentioning or informing others about it, since doing so will hurt the recipient's feelings.
The word al-Mann means to remind people of your kindness and brag about it to the point of causing harassment to the recipient, while al-Aza means to hurt the recipient of charity with harsh words83.
نيِرِفاَكْلا
Surah al-Ra'd verse 22 implies that charitable giving can be done both openly and secretly. Hasan opines in Tafsīr al-Qurṭubī that the obligatory donation of charity in public is better and for voluntary donations secrecy is better. Ibn Abbas reveals that Allah rewards a hidden noble deed up to 70 times and that the hidden obligatory charity giving is rewarded 25 times higher than doing it openly.
This is to avoid the feeling of arrogance or boasting.92 Roles of charitable giving in the economy. This proves the truth of this verse and the fact that an act of charity causes an impact on society that is estimated at 700 times. Wahbah al-Zuhaylī96 concludes that the act of giving charity has multiple impacts on both the doer and society.
There is also a firm promise by God that those who do this will be rewarded in the afterlife where a good deed is repaid from 10 to 700 folds and infinitely.110 Al- Marāghī states that everything that is spent in the way of Allah will be refunded. by Him and that the strength of the ummah can be achieved by channeling charity through charity to better equip the Muslim in the coming tribulations and it is the promise of God that those who do this will not be oppressed and mistreated and will be completely replaced in the world and hereafter111. Similarly, the term of lending for charity is also clear in Surah al-Hadid verse 18 which is promised to be returned, multiplied and given noble reward. Al-Qurṭubī115 and explains that this verse refers to the voluntary charitable giving by both men and women that will be repaid until infinity folds.
There are many classifications of charitable giving which fall into two main categories, namely the voluntary charitable giving and the compulsory charitable giving. Four important components of charitable giving which are the donor, the recipients, the gift and the intention are also discussed indicating the dynamism and flexibility of voluntary charitable giving which is not limited to any specific donor, amount and recipient. Finally, the elaboration of its economic role, based on the verses of the Qur'an, portrays the growing nature of charity that benefits the donor, the recipient and society as a whole.
