With hearts full of sincerity, some of the companions of the Prophet ﷺ approached him with a deep sense of emotion and eloquence. They expressed their concern in a succinct yet impactful manner, saying, "O Messenger of Allah, the wealthy have taken all the rewards. They pray as we pray, they fast as we fast, but they give in charity from the excess of their wealth."
This statement, though brief, was laden with profound meaning, reflecting their deep contemplation on the matter. Their words were not impulsive; rather, they were the result of careful reflection and discussion. They had reached a conclusion based on their understanding of the Prophet’s ﷺ teachings, and their concern was not a challenge to divine justice but an earnest desire to maximize their own spiritual rewards.
Their choice of words revealed both humility and keen awareness. They did not complain of hardship or express resentment towards their wealthier counterparts. Instead, they simply observed a disparity, one that left them unable to engage in a particular act of worship: giving in charity. Their concern stemmed from a genuine love for Allah and a longing to seize every opportunity for earning His pleasure.
The companions elaborated further, "They pray, and we pray. They fast, and we fast."
Their intent was clear. They were not claiming deficiency in their acts of worship, nor were they seeking to diminish the good deeds of others. Rather, they were highlighting their equality in fundamental acts of devotion while recognizing an area where they were unable to compete due to circumstances beyond their control.
Notably, they did not explicitly state, "We do not have wealth to give." Out of their refined character and humility, they avoided directly voicing what they lacked, even though their hearts longed to participate in every form of righteousness.
This subtlety in speech is a hallmark of true eeman, which manifests in belief, action, and refined manners. Their approach was not only respectful but also deeply reflective of their understanding of the teachings of the Qur’an and the guidance of the Prophet ﷺ.
This refined manner of speaking is also evident in the words of Prophet Ibrahim (AS), as recorded in the Qur’an:
It is He who created me, and He who guides me. And it is He who feeds me and gives me drink. And when I am ill, it is He who cures me.[Surah Ash-Shu’ara 26:78-80]
Notice the subtlety in Prophet Ibrahim’s AS words. While he attributes guidance, sustenance, and healing directly to Allah, he does not explicitly state, "Allah makes me sick." Rather, he says, "When I become sick, He cures me," implying that while all things occur by Allah’s decree, affliction is not something sought, whereas healing is a clear manifestation of divine mercy. This choice of words reflects the utmost adab with Allah, emphasizing His grace and compassion while maintaining reverence in how trials are spoken about.
Similarly, in the story of Prophet Musa AS and Al-Khidr, as recounted in Surah Al-Kahf, we see the same linguistic precision. When Al-Khidr explained the reasoning behind his seemingly harsh actions, he said regarding the damaged boat, "As for the boat, it belonged to poor people working at sea, and I wanted to damage it because a tyrant king was seizing every good boat." Although Al-Khidr was acting on divine instruction, he did not say, "Allah wanted to damage the boat." Instead, he attributed the action to himself, "I wanted to damage it." This delicate phrasing reflects immense adab, as it distances Allah’s will from something that outwardly appears harmful, even though it was ultimately for a greater good.
Likewise, when explaining the killing of the boy, Al-Khidr said, "As for the boy, he had two righteous parents, and we feared that he would overwhelm them with transgression and disbelief." Here, he used the pronoun "we," including both himself and Allah, reflecting the gravity of the act. But when mentioning the replacement of the boy with someone better, he shifted the focus solely to Allah’s mercy, "So we wanted their Lord to replace him with someone better in purity and closer to mercy." And when speaking about the hidden treasure of the two orphans, he said, "Your Lord wanted them to reach maturity and extract their treasure." Since this was an act of pure goodness with no apparent harm, he attributed it directly to Allah alone.
These subtle distinctions in speech exemplify an exceptional level of adab with Allah. Difficult or painful matters are framed with humility and personal responsibility, whereas acts of mercy and goodness are directly linked to Allah’s will.
Returning to the companions’ words, we see the same level of thoughtfulness. They did not say, "We lack wealth," nor did they complain about their circumstances. Instead, they presented their concern with utmost sincerity and respect. Their grief was not over worldly deprivation but over missing an opportunity to draw closer to Allah.
Their love for righteousness was so intense that they yearned to perform every possible good deed. Their words reflect not only deep faith but also profound trust in the fairness of Allah’s reward system. They were not envious of their wealthier brothers, nor did they seek to undermine their generosity. Rather, they sought guidance on how they, too, could attain the same level of reward.
A Lesson in Perspective
“O Messenger of Allah, the wealthy have run off with all the rewards…”
This heartfelt concern, expressed by a group of poor companions, opens a profound window into Islam’s expansive understanding of charity (sadaqah). It is a concern not rooted in envy of material wealth, but in the fear of spiritual deprivation. The Prophet ﷺ’s response to their concern shifts the paradigm of what it means to give, and who qualifies as a giver. In a world where charity is often limited to financial donations, these two hadith—narrated by Abu Dharr and Abu Hurayrah (may Allah be pleased with them)—present a far more inclusive, compassionate, and empowering vision of contribution in the eyes of Allah.
In the Hadith#25 , Abu Dharr narrates that some of the Prophet’s companions came to him with a noble worry. They said, “The wealthy among us pray as we pray, fast as we fast, but they also give charity from their surplus wealth.” Their concern was not over inequality of possessions but over inequality of opportunities for reward. Their hearts ached not out of jealousy, but out of a deep yearning to not be left behind in the race toward Allah’s pleasure.
This is the type of competition Islam encourages—a competition for righteousness. As mentioned in the Qur’an,
So race to [all that is] good. [Al-Baqarah 2:148]
In response, the Prophet ﷺ taught them a remarkable truth: that charity is not restricted to financial giving. He said, “Has not Allah made for you ways to give in charity? Every ‘SubhanAllah’ is charity, every ‘Alhamdulillah’ is charity, every ‘La ilaha illAllah’ is charity, every ‘Allahu Akbar’ is charity. Enjoining good is charity, forbidding evil is charity, and even in the marital act of one of you, there is charity.”
This answer turned the concept of sadaqah from a limited act of wealth distribution into a vast, spiritual economy accessible to all believers. Every word of dhikr (remembrance of Allah), every positive intention, every good deed, every act of self-restraint becomes a form of giving.
Hadith#26 further deepens this teaching. Abu Hurayrah narrates that the Prophet ﷺ said, “Every joint of a person must offer a charity each day the sun rises.” He went on to explain what counts as charity: reconciling between two people, helping someone mount their ride or carry their load, speaking a kind word, walking to the prayer, and removing harm from the path.
Each of these actions, though seemingly mundane, has profound spiritual significance. Islam dignifies our daily lives by connecting them to the eternal. Charity is no longer an occasional act. It is a lifestyle. It permeates relationships, work, speech, and even physical movements.
What elevates these ordinary actions into worship is intention (niyyah). The Prophet ﷺ made it clear that when a person fulfills their natural desires within the bounds of what Allah has permitted, such as through marital intimacy, they are rewarded. This is because they could have acted on those desires in a forbidden way, and choosing the halal path is itself a form of submission and gratitude.
This opens a broader spiritual insight. Permissible acts become worship when they are done with the right intention. Sleeping, eating, earning a living, or resting can all become acts of devotion if they are done with the consciousness of Allah. The difference lies in the heart. The same action, done heedlessly, earns nothing. Done mindfully for the sake of Allah, it becomes a source of reward.
Scholars have discussed whether such reward always depends on explicit intention. Some argue that a general sense of Islamic identity, avoiding the haram simply because one knows it is wrong, can still bring reward. Others maintain that specific intention brings greater and clearer reward. Either way, these hadith highlight the profound spiritual value of living with awareness and purpose.
These hadiths unveil a beautiful reality. Islam offers a system that gives meaning to every moment. It does not restrict worship to grand occasions or rituals. It brings sanctity into the daily, the personal, and even the private.
One does not have to be wealthy to be generous, nor does one need a platform to be impactful. A sincere intention, a kind word, a quiet tasbih, a lifted burden, all are written by the angels. The path to Paradise is not locked behind coins, it is paved with steps of compassion, remembrance, and moral action.
This is how Islam transforms lives. It does not ask for perfection. It asks for presence. It does not measure deeds by size but by sincerity.
In light of these teachings, each of us is empowered to become a giver in the eyes of Allah. Whether rich or poor, seen or unseen, capable or struggling, there are endless paths to His mercy.
Let us begin by making intentions for the acts we already do. Let’s add more dhikr into our routine, make our words sweeter, offer help more quickly, and recognize the weight of even the smallest good deed.
In the eyes of people, charity may seem like coins. In the eyes of Allah, it may be as simple as a smile.
“Indeed, every joint has a due. And in every moment lies a chance to give back to the One who gave you everything.”
If you found this reflection beneficial, share it with someone you love. Let’s spread the light of prophetic guidance, one simple act at a time.
#CharityIsEveryday #SadaqahIsAction #IntentionalIslam
