The Rewards of Sending Ṣalāt and Giving Ṣadaqah with Sincerity

Virtue of sending Salat upon the beloved Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهِ وَسَلَّم

The final Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهِ وَسَلَّم said, "There will be no shade besides the 'Arsh of Allah Almighty on the Day of Judgement, and there will be three types of people in the shade of the 'Arsh."

It was asked, "O Messenger of Allah صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهِ وَسَلَّم! Who are those people?"

He صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهِ وَسَلَّم replied,

(1) The one who removes a worry from a member of my ummah.

(2) The one who revives my Sunnah.

(3) The one who sends ṣalāt upon me in abundance."1

صَلُّوا عَلَى الْحَبِيبِ      صَلَّى اللَّهُ عَلَى مُحَمَّد

What is the standard for the acceptance of ṣadaqah?

When a deed is done with sincerity, then there is great hope that it will be accepted with the mercy of Allah Almighty. If sincerity is absent, it is rejected; it has no acceptance.2 For example, if somebody gave money ostentatiously, there is no hope of reward for him. Unfortunately, the situation is such now that people generally give money only to show off in front of people, and if people do not see, will inform them, "I have done such-and-such, and given this much."

If someone informs another person with the intention of encouraging them to donate, this is a good intention, and one will be rewarded for this too.3 However, to tell someone so that they call you generous or courageous, is ostentation, and there is no hope of reward in this.4

Reference:

1 Al-Budūr al-Sāfirah, p. 131, Hadith:366

2 Al-Nasā'ī, p. 510, Hadith: 3137, derived from.

3 Iḥyā' al-'Ulūm, vol. 3, p. 390, Iḥyā' al-'Ulūm (Translated), vol. 3, p. 940

4 Al-Fatāwā al-Riḍawiyyah, vol. 23, p. 625, derived from.

إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ

"Indeed, actions are based on their intentions." 1

One can hope for reward in even the smallest action which is done to please Allah Almighty and does not include any other. There are many other definitions of sincerity too. 2

Nevertheless, if any action of ours involve others as well, but for the sake of Allah Almighty, then this is fine. For example, if we helped someone to bring him joy and be rewarded for this, then this is also something that is done for the pleasure of Allah Almighty. Although this includes the pleasure of a person, the true purpose of pleasing that person is to please Allah Almighty, so it is considered a form of worship. 3

If a person's lifespan is predetermined, how will giving ṣadaqah cause his age to increase?

It is within the knowledge of Allah Almighty that a person will die at such-and-such age. If there is to be an increase in his lifespan, then such means will come about that will cause his lifespan to increase; this is all within Allah's power. However, it being in the knowledge of Allah Almighty or according to His will, does not mean that a person leaves everything and does nothing.

Reference:

1 Ṣaḥīḥ al-Bukhārī, vol. 1, p. 5, Hadith:1

2 Mirqāt al-Mafātīḥ, vol. 1, p. 486

3 Malfoozat-e-Ameer-e-Ahle Sunnat, vol. 5, p. 234

If you fall sick, then do not seek treatment and think that if you are to regain your health, you will regain it, for it is Allah Almighty who grants cure, so what is the point of taking medicine? It is obvious that nobody will stop consuming medicine after hearing this; they will all continue to take it.

The books do mention accounts of a certain group of those who rely upon Allah Almighty, who do not seek treatment, and place their trust solely in Allah Almighty.1 It is possible that such people exist today, but they will be few and far between. In any case, the blessings of various actions have been cited in the narrations; some deeds increase one's lifespan, and others lead to expansion in sustenance.

Hence, it is mentioned on page 560 in volume three of Bahār-e-Sharī'at:

It is stated in a Hadith that maintaining ties of kinship, i.e. being good towards family members, leads to an increase in lifespan and expansion in sustenance.2

Some scholars have taken the apparent meaning of the Ḥadith,

Reference:

1 Sayyidunā Sahl al-Tustarī رَحْمَةُ اللّٰهِ عَلَيْهِ had such an illness that when it afflicted others, he would treat them, but he would not have himself treated. When he was asked about this, he رَحْمَةُ اللّٰهِ عَلَيْهِ replied, "O friend! قُرْبُ الْحَبِيبِ لَا يُوجَعُ – The strike of the Beloved does not cause pain." (Iḥyā' al-'Ulūm, vol. 5, p. 68)

2 Ṣaḥīḥ al-Bukhārī, vol. 4, p. 97, Hadith: 5985, derived from.

Meaning, this is in reference to qadā mu'allaq (destiny which is pending on something), as qadā mubram is the decree which cannot be changed. Other scholars opine that an increase in lifespan means that its reward will be recorded after death too, as though he is still alive, or it means that he will still be mentioned among the people with good after his death. 1

What is the difference between ṣadaqah and khayrāt?

Ṣadaqah is an Arabic word, and giving ṣadaqah is known as khayrāt in Urdu. In Arabic, khayrāt is the plural of khayr, which means goodness. In Urdu, khayrāt refers to financial assistance, such as giving money to a poor person. Zakat is also called khayrāt from an Urdu standpoint. 2

What is ṣadaqah?

Many people think that ṣadaqah is to rub one's hand over a black goat or black rooster, or to move something around the head seven times, and then give it away. To give something in this manner is considered ṣadaqah, as well as being a remedy. In reality, anything that is given in the way of Allah Almighty to gain His pleasure, like helping a poor person, or making a donation, is known as ṣadaqah.3

Reference:

1 Radd al-Muḥtār, vol. 9, pp. 678, 679, summarised.

2 Malfoozat-e-Ameer-e-Ahle Sunnat, vol. 6, p. 317

3 Kitab al-Ta'rifāt, p. 95, Malfoozat-e-Ameer-e-Ahle Sunnat, vol. 6, p. 390