Abu Musa al-Ash‘ari reported God’s messenger as saying that every Muslim must give sadaqa. He was asked how this could apply to one who had nothing and replied that he should work with his hands, gaining benefit for himself thereby, and give sadaqa. He was asked what would happen if he were unable to do this or did not do it, and replied that he should help one who was in need and sad. He was asked what he should do if he did not do that and replied that he should enjoin what is good. He was asked what he should do if he did not do that, and replied that he should refrain from evil, for that would be sadaqa for him. (Bukhari and Muslim.)
The Comprehensive Nature of Sadaqa
This noble hadith from Mishkat al-Masabih 1895 demonstrates the vast mercy and wisdom of Islamic legislation regarding charity (Zakat). The Prophet ﷺ begins by establishing the universal obligation of sadaqa upon every Muslim, then progressively provides alternatives for those unable to give material charity.
Hierarchy of Charitable Acts
First, the Prophet ﷺ directs one to work with his hands - emphasizing the dignity of labor and self-sufficiency. This reflects the Islamic principle that one should first secure their own needs before giving to others.
Second, when unable to work, one should assist those in distress - showing that emotional support and physical assistance constitute valid sadaqa even without monetary expenditure.
Third, enjoining good (al-ma'ruf) serves as sadaqa - demonstrating that guiding others toward righteousness is itself a form of charity that benefits the community.
Finally, abstaining from evil becomes the baseline sadaqa - revealing that even self-restraint from wrongdoing is recorded as a charitable deed, ensuring no believer is excluded from the rewards of sadaqa.
Scholarly Commentary
Classical scholars explain that this hadith expands the conventional understanding of Zakat beyond monetary giving. Imam Nawawi comments that this teaching makes charity accessible to all believers regardless of their financial situation. Ibn Hajar al-Asqalani notes that the progression from material to spiritual acts shows Islam's comprehensive approach to worship and social responsibility.
The wisdom behind this graduated approach ensures that every Muslim can participate in the spiritual and social benefits of sadaqa, fostering a compassionate society where everyone contributes according to their capacity.