Regarding Surat Al-Munafiqin Jami` at-Tirmidhi 3316
From Ibn Abbas [may Allah be pleased with him] who said: “Whoever has wealth, required him to perform Hajj to the House of his Lord, or upon which Zakat is obligatory, but he does not do it, then he shall ask to return (the world) upon his death.” A man said: “Oh Ibn Abbas! Have Taqwa of Allah! It is only the disbelievers who will be asked to return.” He said: “For that, I shall recite to you from the Qur’an: You who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosever does that, then they are with the losers. And spend of that which We have provided you before death comes to one of you, and says: “My Lord! If only You would give me respite for a little while, then I should give Sadaqah” up to His saying: “And Allah is All-Aware of what you do.” He said: “So what makes Zakat obligatory?” He said: “When wealth reaches two hundred or above.” He said: “What makes Hajj obligatory?” He said: “Provisions and a camel.”(Another chain) from Ad-Dahhak :from Ibn Abbas, from the Prophet with similar.
Overview & Central Theme
This profound narration from Ibn Abbas (may Allah be pleased with him) addresses the grave negligence of those who possess the means to fulfill obligatory acts of worship—specifically Hajj and Zakat—yet delay them without valid excuse. The central theme is a stern warning against procrastination in religious duties, illustrating that wealth and children, if they divert one from Allah's remembrance, lead to spiritual ruin. The hadith underscores the urgency of acting upon divine commands before the arrival of death, when no respite will be granted. It highlights the severity of withholding obligatory rights from the poor and failing to perform the pilgrimage, equating such negligence with the desperate plea of the disbelievers on the brink of death—a request that will be denied.
Context & Linguistic Insights
The narration occurs as Ibn Abbas interprets Quran 63:9-10, where Allah warns believers not to let wealth and children distract from His remembrance, and commands spending before death arrives with its final plea. The phrase "ask to return" (yast'eedu al-ruj'ah) refers to the dying person's desperate wish for another chance—a wish Allah explicitly rejects for the negligent. Linguistically, "Taqwa" here means fearing Allah in one's speech and interpretation, as the questioner initially thought only disbelievers make such requests. Ibn Abbas clarifies that the verse's general application includes believers who neglect obligations, citing the Quranic text as proof. The terms "nusub" (provisions) and "raahilah" (mount) define the Islamic legal threshold for Hajj capability, while "mi'atayn" (two hundred dirhams) establishes the Zakat nisab, showing Ibn Abbas's precise juristic methodology in deriving rulings from Quranic principles.
Key Scholarly Insights & Legal Benefits
Daily Life & Spiritual Application
In our daily lives, this teaching compels us to treat obligatory worship as an immediate priority, not a deferred task. When one's wealth reaches the nisab, Zakat should be calculated and distributed promptly, purifying both wealth and soul. Similarly, if one has the means for Hajj, one should undertake it without unnecessary delay, recognizing that health and opportunity are fleeting. This hadith also urges us to examine our relationship with wealth and children—ensuring they are means of drawing closer to Allah, not barriers. Practically, this means setting aside Zakat regularly, planning for Hajj with sincerity, and consciously allocating time and resources for worship despite worldly demands. By doing so, we embody Ihsan—worshipping Allah with excellence and mindfulness, avoiding the regretful plea of the negligent at death's door.