Whoever reflects upon the true essence of the laws of Islam, the magnificent religion, finds it filled with profound meanings that transcend their apparent beauty. Among these laws is the act of charity (Sadaqah), a worship rich in grace and elevated to the highest degrees of spirituality. This article offers a brief overview of its essence, rulings, virtues, and etiquettes.

 Definition and Essence of Sadaqah

The term Sadaqah refers to what is offered to others in the form of wealth, food, or clothing with the intention of drawing closer to Allah, rather than as a mere act of generosity.

The essence of Sadaqah is a testament to a believer’s sincerity in faith. The Messenger of Allah (ﷺ) said, “Charity is a proof [of faith].” (Sahih Muslim, 223)

Sadaqah encompasses all acts of obedience in lawful righteous deeds. Every act of goodness is a proof of faith, as the Prophet (ﷺ) said: “Has Allah not prescribed for you (a course) by following which you can (also) do sadaqa? In every declaration of the glorification of Allah (i. e. saying Subhan Allah) there is a Sadaqa, and every Takbir (i. e. saying Allah-O-Akbar) is a sadaqa, and every praise of His (saying al-Hamdu Lillah) is a Sadaqa and every declaration that He is One (La illha ill-Allah) is a sadaqa, and enjoining of good is a sadaqa, and forbidding of that which is evil is a Sadaqa, and in man's sexual Intercourse (with his wife, ) there is a Sadaqa.” (Sahih Muslim, 1006) And he (ﷺ) also said: “Administering of justice between two men is also a Sadaqa. And assisting a man to ride upon his beast, or helping him load his luggage upon it, is a Sadaqa; and a good word is a Sadaqa; and every step that you take towards prayer is a Sadaqa, and removing of harmful things from the pathway is a Sadaqa.” (Sahih Muslim, 1009)

The Ruling of Sadaqah

Sadaqah can be obligatory as in Allah’s saying, “Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase.” (At-Tawbah: 103) This is the Zakāh which holds a monumental place in Islam, often even mentioned alongside the tawḥīd (oneness of Allah) and prayer, as Allah says, “Indeed, those who believe and do righteous deeds and establish prayer and give zakah will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.” (Al-Baqarah: 277) There is no doubt it’s the most beloved act to Allah, as mentioned in the Qudsi Hadith: “And the most beloved thing with which My slave comes nearer to Me, is what I have enjoined upon him.” (Sahih Al-Bukhari, 6502)

Sadaqah can also be voluntarily, which carries numerous virtues and promises immense rewards.

The Virtues and Rewards of Sadaqah

The rewards of Sadaqah are immense and emphasized in the Quran and Sunnah, as Allah nurtures and increases it. Allah says, “Allah destroys interest and gives increase for charities. And Allah does not like every sinning disbeliever.” (Al-Baqarah: 276)
He also says, “The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing.” (Al-Baqarah: 261)

Those who give Sadaqah their reward is entrusted to Allah: “Those who spend their wealth [in Allah 's way] by night and by day, secretly and publicly - they will have their reward with their Lord. And no fear will there be concerning them, nor will they grieve.” (Al-Baqarah: 274)

It is beyond one's ability to encompass all that has been mentioned regarding the virtues of Sadaqah and its immense rewards in a single collection, let alone a brief article, due to the abundance of what has been narrated about it. It’s a means to enter Paradise (Sahih Muslim, 2630), protection from the heat of the Day of Judgment (Sahih Bukhari, 6539; Sahih Muslim, 1016), blessings in wealth and compensation with good (Sahih Muslim, 1010, 2588), expiation of sins (Sahih Bukhari, 3586; Sahih Muslim, 144), and if in secret, it extinguishes Allah’s wrath (Sahih Al-Jami’, 3766)

 Lasting and Continuous Charity

The enduring nature of the rewards for acts of obedience until the Day of Resurrection is well-established, as Allah rewards all good deeds on that Day. However, some forms of Sadaqah remain even during a person's lifetime and may continue to increase in reward after their death, until they meet their Lord. This is evidenced by the saying of the Prophet (peace and blessings be upon him): “When a son of Adam (i.e. any human being) dies his deeds are discontinued, with three exceptions: Sadaqah, whose benefit is continuous; or knowledge from which benefit continues to be reaped, or a righteous child who supplicates for him.” (Sahih Muslim, 1631) One of the beautiful aspects of this hadith is the clear mention of the lasting nature of ongoing Sadaqah, in contrast to the less obvious but equally enduring benefits of beneficial knowledge and the prayers of a righteous child. Upon reflection, it becomes apparent that the broader meaning of Sadaqah encompasses the sharing of knowledge and supplication. If these persist—such as teaching beneficial knowledge to Muslims, authoring works, or the ongoing life and prayers of a child for their parent—they too fall under the category of ongoing Sadaqah. The reality is that all three are forms of Sadaqah. However, the term “ongoing Sadaqah” is explicitly mentioned in the hadith in its specific sense, referring to the giving of wealth and similar acts. 

Etiquettes of Sadaqah

Since Sadaqah is proof of one’s faith, actions that undermine this faith, such as show-off or harm, nullify Sadaqa as well. These issues manifest in reminding others of one’s favors (Al-Mann) and harm, which can be caused through speech or actions.

Allah stipulated that Sadaqah shouldn’t contain any Mann and harm to be accepted. Allah says, “Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve. Kind speech and forgiveness are better than charity followed by injury. And Allah is Free of need and Forbearing.” (Al-Baqarah: 262–263) Allah compares acts nullified by such behaviors to rain washing away the soil on a smooth rock, leaving it barren: “O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah does not guide the disbelieving people.” (Al-Baqarah: 264)

Since Sadaqah is a testament to faith, the two negative qualities of Al-Mann and harm can occur to an extent that entirely nullifies faith, as evidenced for in the conclusion of the ayah where Allah says, “And Allah does not guide the disbelieving people.” These qualities can also manifest to a lesser degree, such as minor riya’ (showing off), which invalidates the Sadaqah and nullifies its reward without completely negating faith—though it warrants punishment. Evidence for this is found in the hadith that mentions the first people to be cast into Hellfire: “[Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I left no path [untrodden] in which You like money to be spent without spending in it for Your sake. He will say: You have lied - you did but do so that it might be said [of you]: He is open-handed. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.” (Sahih Muslim, 1905).

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One of the greatest blockers of the reward for good deeds is a person reminding the poor, vulnerable, or needy with their favors upon them in charity (Al-Mann). Allah has paired Al-Mann (reminding others of one's favors) with harm and has classified it as a major sin.

Dr. Saeed Abdul Azim explains: “Al-Mann (reminding others of one's favors) is one of the reprehensible human flaws that Islam forbids, and a believer should not possess this trait. It is said that someone ‘reminded someone with their favors’ when they burden them with the favor they granted them. True favor belongs solely to Allah. Reminding others of one's favors may occur through speech, which is condemned among people except when facing ingratitude. Because of its harmful nature, it is said that it ruins the favor. Yet, due to its appropriateness in the face of ingratitude, it is also said: ‘When a blessing is denied, reminding of one's favors is justified.’

The Benefactor (Al-Mannan) is one of the names of Allah, meaning the One who grants blessings. Some link reminding of one's favors with destruction. A woman who is married solely for her wealth is often referred to as Al-mannun,’ for she constantly reminds her husband of her wealth.” ⁽¹⁾

Al-Mann is defined as mentioning a favor in a way that highlights it while reprimanding the recipient, as when someone says, “I have done this for you, I have helped you.” Imam Al-Qurtubi described it as: “Recounting a favor in a way that causes harm to the recipient.” ⁽²⁾ Similarly, Abu Hayyan explained it as: “It is mentioning the blessing to the recipient as a form of pride and self-praise.” ⁽³⁾

Sharia Warning

Allah warns His servants in the Qur'an against Al-Mann when giving in His cause to ensure they receive the great reward from Him. Allah says, “Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.” (Al-Baqarah: 262)

Allah associates Al-Mann with harm, saying, “O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah does not guide the disbelieving people.” (Al-Baqarah: 264)

Allah also commands His Prophet (peace be upon him) early in his mission to adhere to certain principles regarding faith, worship, and behavior, treating them all equally. Allah says, “O you who covers himself [with a garment], arise and warn, and your Lord glorify, and your clothing purify, and uncleanliness avoid, and do not confer favor to acquire more, but for your Lord be patient.” (Al-Muddathir: 1-7)

Regarding the Bedouins boasting about their favor of accepting Islam, Allah states: “The Bedouins say, ‘We have believed.’ Say, ‘You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful.’ The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful. Say, 'Would you acquaint Allah with your religion while Allah knows whatever is in the heavens and whatever is on the earth, and Allah is Knowing of all things?' They consider it a favor to you that they have accepted Islam. Say, 'Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful.'” (Al-Hujurat: 14-17)

Abu Dharr narrated that the Prophet said: “There are three to whom Allah will not speak on the Day of Resurrection, or will He look at them, or sanctify them, and theirs will be a painful torment.” He said: The Prophet (peace be upon him) repeated it three times. Abu Dharr said, “They are losers and disappointed. Who are they, Messenger of God?” He said: “The one who drags his Izar (below the ankles) the one who sells his product by means of false oaths, and the one who reminds others (Al-Mannan) of what he has given to them.” (Narrated by Muslim)

Negative Consequences of Al-Mann

Al-Mann is a reprehensible trait that causes the recipient to resent the giver. It leaves a profound psychological impact, as the giver humiliates the recipient, breaking their spirit. This often results in bitterness and hatred, sometimes leading to revenge. ⁽⁴⁾ It also transforms the giver into a mean person, stripping them of nobility, chivalry, and sincerity. Additionally, it fosters arrogance, hypocrisy, and vanity, ultimately nullifying the reward of charity. When occurring in acts of charity, it invalidates the reward; when it accompanies acts of kindness, it taints and corrupts the favor. ⁽⁵⁾

Its Forms

Al-Mann manifests in various ways within Muslim societies, depending on the nature of the giving. Examples include: Reminding of one’s favor in charity, financial aid, and support to the needy. Mentioning loans given in times of need. Reminding orphans of the care and support provided to them once they grow older. Even teachers reminding students of the knowledge imparted to them. Not to mention other form of Al-Mann that can extend to include parents reminding their children of the money spent on raising and educating them.

Causes of Falling into Mann

All spiritual ailments, negative behaviors, and actions that destroy the doer originate from a lack of faith. A strong, vibrant faith prevents the believer from displeasing Allah, upsetting a fellow Muslim, or severing bonds of love and affection. Additionally, stinginess plays a significant role in fostering Al-Mann, as a stingy person despises giving. When they do give, they boast about it to vent their discontent.

Ways to Avoid it

To avoid reasons leading to Al-Mann, one must address its root causes, which include strengthening faith, improving one’s relationship with Allah, and understanding the destructive consequences of it. One should hope for Allah’s reward for their acts of giving, realizing that wealth is a trust from Allah, and the true favor belongs to Him.

Ibn al-Qayyim said: “The most beneficial person to you is the one who enables you to do good to them or show them kindness, for they are your helper in achieving your benefit and perfection. The benefit you gain from them equals the benefit they gain from you and maybe exceeds it. Conversely, the most harmful person to you is the one who allows you to sin against Allah through them, for they are assisting you in harming and diminishing yourself.” ⁽⁶⁾

Other ways include, associating with righteous people, being watchful of Allah, concealing good deeds and minimizing them within oneself. Al-Jahiz said: “Know that belittling your good deeds magnifies them in the eyes of people with intellect, and concealing them spreads them. Thus, spread them by concealing them and magnify them by belittling them.” ⁽⁷⁾

Ibn Abbas (may Allah be pleased with him) said: “Kindness is only complete with three things: hastening to do it, minimizing it, and concealing it. When it is hastened, it delights the recipient. When it is minimized, it is seen as great. When it is concealed, it is perfected.” ⁽⁸⁾

It is also said: “Revive kindness by burying it.” The meaning is that when one boasts of their favor, they spoil it. Conversely, ingratitude from the recipient for the favor is a form of denial. Mentioning the favor by the giver tarnishes it. Qais ibn ‘Asim said: “O Banu Tamim, keep company with those who remember your good deeds to them and forget their favors to you.” ⁽⁹⁾

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1. The Book of “Muslim’s Character.”
2. Tafsir al-Qurtubi (3/ 308).
3. Al-Bahr Al-Muhit (2/ 650).
4. In the Shade of the Quran (1/ 306).
5. Ma'alim as-Sunan by Al-Khattabi (4/ 195).
6. Al-Fawaid (192).
7. Al-Rasa'il (131).
8. ‘Uyoon Al-Akhbaar by Ibn Qutaybah (3/ 197).
9. Al-Kamil by Al-Mubarrad (1/ 145).

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In a world facing increasing humanitarian challenges, artificial intelligence (AI) has emerged as an innovative tool bringing about transformative changes in charitable and humanitarian work. With its ability to enhance efficiency, improve transparency, and expand access, AI has become a key player in bolstering relief efforts and meeting the needs of underserved communities with greater precision and impact.

The Role of AI in Charitable Work

1. Enhancing the Efficiency of Humanitarian Organizations
AI can automate administrative and logistical processes, saving time and resources to focus on humanitarian priorities. It can quickly process applications and donations and efficiently manage inventory, contributing to faster and more accurate aid delivery.

2. Improving Donation Processes and Fundraising
With data analysis techniques, AI can prioritize support and direct donations to the most in-need areas. It can also enhance transparency in operations, boosting donor trust and attracting more support.

3. Expanding Reach to Those in Need
Technology can analyze geographical data to identify regions affected by poverty or disasters, enabling organizations to reach the most vulnerable populations, even in remote or isolated areas.

4. Optimizing Resource Management and Distribution
AI helps improve storage and supply chain processes, reducing waste and employing robots to deliver aid to hard-to-reach locations due to natural disasters or conflicts.

5. Effectively Directing Medical Aid
In areas lacking medical expertise, AI can provide diagnoses and analyze medical data quickly and accurately, expediting healthcare delivery.

6. Predicting Disasters and Rapid Response
By analyzing climatic and geographical data, smart technologies can predict natural disasters and issue early warnings, enabling stakeholders to prepare and mitigate damages.

7. Raising Awareness and Educating Communities
AI can analyze public interactions on social media to identify pressing humanitarian issues, aiding in developing effective awareness campaigns to spread knowledge and encourage engagement.

Challenges in Applying AI

1. High Costs
AI application is expensive, particularly for smaller organizations, as it requires investments in technology and training.

2. Integrity and Transparency
Ensuring the fairness of the employed technologies and avoiding AI bias in prioritizing needs are essential. Transparency in data usage must also be maintained.

3. Impact on Workforce
Automation may reduce the need for some traditional roles, raising concerns about job opportunities for workers in the charitable sector.

AI represents a golden opportunity to bring about a qualitative leap in charitable and humanitarian work. Despite challenges related to cost and integrity, investing in this technology could improve the lives of millions worldwide, strengthening the role of charitable organizations as drivers of positive change in societies. By employing AI in innovative and responsible ways, we can build a future that is more just and humane.

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Allah made water the essence of life, as He said, “And Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent.” (An-Nur: 45) He also said, “And it is He who has created from water a human being and made him [a relative by] lineage and marriage. And ever is your Lord competent [concerning creation].” (Al-Furqan: 54) And He said, “And who sends down rain from the sky in measured amounts, and We revive thereby a dead land - thus will you be brought forth.” (Az-Zukhruf: 11)

Allah made water the foundation of human civilization, economic development, and urban construction. He said, “And [He] sent down from the sky, rain and produced thereby categories of various plants. Eat [therefrom] and pasture your livestock. Indeed, in that are signs for those of intelligence.” (Taha: 53-54)

Divine Miracles

Allah supported His messengers with water when their people needed it, sending it through miracles so they could drink from it. Examples of this include the people of Prophet Musa when they asked him to pray for water. He prayed, and Allah supported him with water. Allah said, “And [recall] when Moses prayed for water for his people, so We said, 'Strike with your staff the stone.' And there gushed forth from it twelve springs, and every people knew its watering place. 'Eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption.'” (Al-Baqarah: 60) And He said, “And We inspired to Moses when his people implored him for water, 'Strike with your staff the stone.' And there gushed forth from it twelve springs. Every people knew its watering place.” (Al-A'raf: 160)

Similarly, Allah supported His Prophet Muhammad (peace be upon him) with water for the people. In an agreed-upon hadith, Jabir ibn Abdullah narrated: “The people became very thirsty on the day of Al-Hudaibiya (Treaty). A small pot containing some water was in front of the Prophet (ﷺ) and when he had finished the ablution, the people rushed towards him. He asked, 'What is wrong with you?' They replied, 'We have no water either for performing ablution or for drinking except what is present in front of you.' So he placed his hand in that pot and the water started flowing among his fingers like springs. We all drank and performed ablution (from it).”

Sadaqah Jariyah (Ongoing Charity)

One of the significant acts of worship and righteous deeds whose reward continues after a person's death is providing water. Anas ibn Malik narrated that the Messenger of Allah (peace be upon him) said: “Seven deeds of a servant continue to be rewarded after his death while he is in his grave: knowledge to be learned, constructing a canal, digging a well, planting a date-palm tree, building a mosque, handing down a written copy of the Quran, and leaving a righteous child who seeks forgiveness for him after his death.”

The importance of providing water as charity for the deceased is also highlighted in a narration by Al-Nasa'i, Abu Dawud, and Ibn Majah. It was repored from Sa'd bin 'Ubadah that his mother died. He said, “O Messenger of Allah, my mother has died; can I give charity on her behalf?” He said: “Yes.” He said: “What kind of charity is best?” He said: “Providing drinking water.”

Leads to Jannah

In Sunan Abu Dawud, Abu Sa'id Al-Khudri narrated that the Messenger of Allah (peace be upon him) said, “Any Muslim who gives drink to a Muslim who is thirsty, Allah will give him a drink from the Sealed Nectar.” When the Prophet and his companions migrated from Mecca to Medina, they suffered from a water crisis because the only fresh water in Medina was from the well of Ruma, owned by a Jew who sold the water at high prices. The poor complained about his greed to the Prophet, who wished that one of the companions would buy the well and make its water available for Muslims.

The Prophet announced this wish among the companions, as narrated by At-Tirmidhi in a good chain of narration: “Who will buy the well of Rumah and dip his bucket in it alongside the buckets of the Muslims, in return for a spring in Paradise?” In another narration, “in return for a better one in Paradise?”

Uthman ibn Affan promptly went to the Jew, seeking to buy the well entirely, but the greedy Jew refused. So, Uthman negotiated to buy half of it. He bought half for twelve thousand dirhams, allowing him to use it one day, and the Jew the next. Muslims would draw water on Uthman's day enough for two days. Seeing his business decline, the Jew offered to sell the other half, and Uthman bought it for eight thousand dirhams, making the well entirely for Muslims.

In Sahih Al-Bukhari, Abu Hurairah narrated that the Messenger of Allah (peace be upon him) said, “While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, 'This (dog) is suffering from the same problem as that of mine. So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog. Allah thanked him for his (good) deed and forgave him.” The people asked, “O Allah's Messenger (ﷺ)! Is there a reward for us in serving (the) animals?” He replied, “Yes, there is a reward for serving any animate.”

Warning Against Withholding Water

Islam warns against withholding water from those in need. If someone has the means to provide water and denies it, Allah will deny them water on the Day of Resurrection when they are in dire need. In Sahih Al-Bukhari, Abu Hurairah narrated that the Prophet (peace be upon him) said: “There are three to whom God will not speak and at whom He will not look on the day of resurrection: a man who swears falsely about some merchandise that he has previously received a larger offer than he has now been given; a man who swears a false oath after the afternoon prayer to deprive thereby a Muslim of his property; and a man who withholds excess water. God will say, ‘Today I am withholding from you my grace as you withheld excess water which was not produced by the efforts of your hands.’”

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Anas said that Abu Talha was the one among the Ansar who possessed most palm trees, the property he prized most being Bairaha’ which was opposite the mosque and was often entered by God’s messenger who drank some of the sweet water it contained. When this verse came down, “You will never attain righteousness till you give freely of what you love,” Abu Talha got up and going to God's messenger said, “Messenger of God, God says, ‘You will never attain righteousness till you give freely of what you love,’ and my property which I prize most is Bairaha’, so I give it as sadaqa to God most high from whom I hope for reward for the act of righteousness and the treasure relating to it; so apply it, messenger of God, to whatever purpose God shows you.” He replied, “Bravo! That is profitable property. I have heard what you said, and I think you should apply it to your nearest relatives.” Abu Talha told God’s messenger he would do so, and divided it among his nearest relatives and his cousins on his father’s side.

Giving charity to relatives have many merits including:

Firstly: Obedience to Allah’s Command

Allah the Almighty has commanded Muslims to give charity to their relatives if they are in need. The order of spending starts with parents and close relatives, as stated in His saying, “They ask you [O Muhammad],what they should spend. Say, Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler. And whatever you do of good—indeed, Allah is Knowing of it.” (Al-Baqarah: 215) The ayah starts with spending money on parents, then relatives, then orphans, the needy, and the traveler.

Secondly: Following the Prophet’s Command

The Prophet (peace be upon him) commanded giving charity to poor relatives, especially those under one’s care. Al-Tabarani narrated from Hakim ibn Hizam that he asked the Prophet (peace be upon him): “What kind of sadaqa is most excellent?” He said, “Begin with those for whom you are responsible.”

In Sahih al-Bukhari, ‘Zainab the wife of Ibn Mas’ud came along and said to the Prophet “O Messenger of Allah (ﷺ)! You have commanded us today to give Sadaqah (charity). I have some jewelry of mine and I wanted to give it as Sadaqah, but Ibn Mas'ud claims that he and his children are the most entitled to my Sadaqah. (deserve it more than anyone else.)’ The Messenger of Allah (ﷺ) said: “Ibn Mas'ud is right. Your husband and your children are more deserving.’’ 

Thirdly: Earning the Best Reward

Some might think that spending on one’s wife, children, and relatives is not considered charity that a Muslim is rewarded for, assuming that they are responsible for their maintenance anyway. However, Islam emphasizes that responsibility for these individuals does not mean that the spender does not get a reward. Rather, if he spends with the intention of seeking reward, he will be rewarded. Abu Mas'ud al-Ansari narrated that the Prophet (peace be upon him) said: “When someone spends on his family seeking his reward for it from God, it counts to him as sadaqa.”

In Sahih al-Bukhari, Sa’d ibn Abi Waqqas narrated that the Messenger of Allah (peace be upon him) said: “And whatever you spend (for Allah's sake) you will be rewarded for it, even for a morsel of food which you may put in the mouth of your wife.”

The Prophet (peace be upon him) clarified that the best reward is achieved by spending on relatives. In Sahih Muslim, Thauban reported Allah's Messenger (ﷺ) as saying: “The most excellent dinar is one that a person spends on his family, and the dinar which he spends on his animal in Allah's path, and the dinar he spends on his companions in Allah's path.” Abu Qilaba (one of the narrators) said: He (the narrator) started with family, and then Abu Qilaba said: Who is the person with greater reward than a person who spends on young members of his family (and thus) preserves (saves them from want) (and by virtue of which) Allah brings profit for them and makes them rich.

The fact that charity given to relatives is considered the best of charities is further supported by what Ibn Majah narrated from Suraqah bin Malik, who reported that the Prophet (peace be upon him) said: “Shall I not tell you of the best charity? A daughter who comes back to you and has no other breadwinner apart from you.” This means charity to a daughter who has no other provider.

In Sahih Ibn Khuzaymah, Umm Kulthum bint Uqbah reported that the Messenger of Allah (peace be upon him) said: “The best of all charity is that which is given to the relative that harbors enmity against you.” This means that the best charity is given to a relative who is hostile towards the giver.

The reason it is considered the best charity is because, generally, a person gives his wealth to those he loves. But giving to a hostile relative goes against one's desires and compels the self to be righteous and maintain ties of kinship, hence it is considered the best charity.

Fourthly: Fulfilling Kinship Ties

Imam Ahmad narrated in his Musnad from Salman ibn Amir that the Prophet (peace be upon him) said: “Charity towards a poor person is charity, and towards a relation is both charity and maintaining the ties (of kinship).” Thus, charity to relatives counts both as monetary charity and as support for kinship ties.

Fifthly: Avoiding Sin

If a Muslim neglects spending on those under his care, he is considered sinful. The Messenger of Allah (peace be upon him) warned against this. In Sunan al-Nasa’i, Abdullah ibn ‘Amr reported that the Messenger of Allah (peace be upon him) said: “It is sufficient sin for a man that he neglects him whom he maintains.” Meaning that a man falls into sin if he neglected spending on those who rely on him in his household or family.

Jurists have emphasized that giving charity to needy relatives is obligatory, and neglecting it is sinful.

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