“Infaq fi Sabilillah, spending in the way of Allah (SWT),” other than Zakat, is usually considered a voluntary act of good deed in Islam. Also, there is a common understanding among Muslims that this spending is merely an optional act of worship and is less valued in terms of importance and status as compared to mandatory acts of worship. However, the statements of Allah (SWT), the sayings of the Prophet (PBUH), and the opinions of scholars highlight the greater importance and status of “Infaq fi Sabilillah” in Islam.

Introduction

Islam teaches us to seek wealth, property, and money through righteous means, and to spend a part of it as charity in the way of Allah (SWT). This spending in the way of Allah (SWT) is an obligation on Muslims, and they will be rewarded for doing it. Although it is the special duty of wealthy people to take care of the poor, spending in the way of Allah (SWT), in general, is the responsibility of every Muslim. This spending is enjoined on Muslims to remove greed from their hearts, purify their souls and possessions, and maintain good social relationships and kindness in the community.

Spending in the way of Allah (SWT) is referred to in the Holy Qur’an with various distinct words: infaq (spending), ), i’tal maal (giving of property), it’am (feeding), sadaqah (charity), and qard hasan to Allah (SWT). These Qur’anic terms are components of “Infaq fi Sabilillah,” which refers to general spending in the way of Allah (SWT) — an important social and economic act of good deed in Islam. It incorporates all sorts of charitable spending aimed at seeking the pleasure of Allah (SWT).

It may be noted that a distinct term, “Zakat,” has been used in the Holy Qur’an for mandatory spending, which indicates that there are special requirements in receiving and giving this particular charity. Zakat is a certain proportion of wealth made to purify all wealth possessed above a threshold value (Nisab), which Muslims are obliged to donate every year. Zakat is paid out at the end of the lunar year, when calculations on any leftover wealth are made. It is based on a person’s income and the value of their possessions.

However, the obligation of spending as Infaq is to spend money or property as and when required by poor and needy people. Also, the areas of recipients of Infaq are much broader than those of Zakat. This spending may be fard (mandatory), wajib (obligatory), nafl (optional), or mustahabb (desirable or preferred) depending on the situation and the needs of the recipients. Similarly, building infrastructure for prayers, religious education, hospitals, orphanage centers, etc., are financial obligations for Muslims that cannot be fulfilled by Zakat spending. Moreover, spending for the treatment of a dying person or to feed a person in severe hunger becomes obligatory.

There are many verses of the Qur’an and sayings of the Prophet (PBUH) that command Muslims to spend in the way of Allah (SWT) and, hence, to attain the rewards and pleasure of Allah (SWT). The consequence of not spending is also mentioned in some verses. Moreover, some verses of the Qur’an demonstrate the higher status of “Infaq fi Sabilillah: spending in the way of Allah (SWT)” compared to some fundamental pillars of Islam such as Iman (faith), Salah (prayer), and Zakat (mandatory spending).

Allah (SWT) has referred to a true believer in the Qur’an by various distinct qualities and names such as Muttaqin, Muflihun, al-Birr, Ibadur Rahman, Muhsinun, and Ashabul Maimanah. Each of these qualities and names has been defined with specific attributes, as mentioned in the Qur’an. It is to be noted that “Infaq fi Sabilillah” is the most common attribute mentioned in those qualities and names of a believer.

Areas of Infaq fi Sabilillah

The areas, or recipients, of spending in the way of Allah (SWT) are not always the same for mandatory spending (Zakat) and voluntary spending (Infaq).

Allah (SWT) has stated in verse 9:60 of the Qur’an:

“Zakāh expenditures are only for the poor and for the needy and for those employed for it and for bringing hearts together [for Islām] and for freeing captives [or slaves] and for those in debt and for the cause of Allāh and for the [stranded] traveler – an obligation [imposed] by Allāh. And Allāh is Knowing and Wise.” [Saheeh International]

The areas, or the recipients, of spending as Zakat are defined by Allah (SWT) in the mentioned verse. However, according to the opinions of scholars, the area “fi Sabilillah – in the cause of Allah,” mentioned in this verse does not include spending for building religious infrastructures such as Masjid or Madrasa. Ibn Kathir stated, “In the cause of Allah is exclusive for the benefit of the fighters in Jihad, who do not receive compensation from the Muslim Treasury.” It is to be noted that Zakat is paid once a year, usually in the month of Ramadan. Therefore, Zakat spending cannot fulfill the requirements of the poor and needy as and when necessary. These limitations of Zakat spending are overcome by “Infaq: voluntary spending.”

While the obligation of Zakat spending is only for wealthy people, anybody can fulfill the obligation of Infaq: voluntary spending if they encounter a poor or needy person. The areas, or the recipients, of spending other than Zakat are diverse. The word used more often is Infaq, while the word Sadaqah is also used to denote this voluntary spending. Infaq or Sadaqah covers general charities and deeds of generosity and incorporates all sorts of charitable spending in the way of Allah (SWT).

According to Qur’anic verses, the sayings of the Prophet (PBUH), and the interpretations of scholars, this spending should cover at least the following areas:

  • The needy people (food, clothes, shelter, education, treatments)
  • Orphans and widows (food, clothes, shelter, education, treatments)
  • Freeing of slaves
  • Wayfarers
  • Distressed and deprived Muslims in various corners of the world
  • Logistic support for Jihad
  • Building and maintenance of Masjids
  • Building and maintenance of Educational Institutions
  • Building and maintenance of Social Service Institutions: hospitals for free treatments, orphanage centers, old-age homes, Wakf institutions, etc.
  • Public facilities: facilitating drinking water, building roads and bridges, planting trees, etc.

Commands and Rewards for Infaq

Many verses of the Qur’an command Muslims to spend in the way of Allah (SWT) and ensure the rewards of such spending.

[Qur’an 2:195]:
“Spend in the cause of Allah and do not let your own hands throw you into destruction (by withholding). And do good, for Allah certainly loves the doers of good.” [Saheeh International]

[Qur’an 2:261]:
“The example of those who spend their wealth in the way of Allāh is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allāh multiplies [His reward] for whom He wills. And Allāh is all-Encompassing and Knowing.” [Saheeh International]

[Qur’an 2:215]:
“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, Allāh is Knowing of it.” [Saheeh International]

[Qur’an 3:92]:
“Never will you attain the good [reward] until you spend [in the way of Allāh] from that which you love. And whatever you spend – indeed, Allāh is Knowing of it.” [Saheeh International]

[Qur’an 8:60]:
“And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allāh and your enemy and others besides them whom you do not know [but] whom Allāh knows. And whatever you spend in the cause of Allāh will be fully repaid to you, and you will not be wronged.” [Saheeh International]

[Qur’an 61:11]:
“[It is that] you believe in Allāh and His Messenger and strive in the cause of Allāh with your wealth and your lives. That is best for you, if you only knew.” [Saheeh International]

[Qur’an 63:10]:
“And spend [in the way of Allāh] from what We have provided you before death approaches one of you and he says, ‘My Lord, if only You would delay me for a brief term so I would give charity and be of the righteous.’” [Saheeh International]

Some Hadith of the Prophet (PBUH) regarding the significance of Infaq:

“Whoever gives charity equal to a date from good (halal) earnings – for Allah does not accept anything but that which is good – Allah will take it in His right hand and tend it for the one who gave it, as any one of you tends his foal until it becomes like a mountain.” [Sahih Muslim, Hadith 1014, Sunnah.com]

“There is no day on which the people get up but two angels come down, and one of them says, ‘O Allah, give in compensation to the one who spends (in charity),’ and the other says, ‘O Allah, destroy the one who withholds.’” [Sahih Muslim, Hadith 1010, Sunnah.com]

The Messenger of Allah (PBUH) went out on Eid al-Fitr or Eid al-Adha to the prayer place, and when he had finished the prayer, he preached to the people and enjoined them to give charity. He said, “O people, give in charity!” Then he went over to the women and said, “O women, give in charity, for I have seen that you are the majority of the people of Hell.” [Sahih Bukhari, Hadith 1462, Sunnah.com]

“Allah said: ‘Spend, O son of Adam, and I shall spend on you.’” [Sahih Bukhari, Hadith 5352, Sunnah.com]

Infaq as an Obligation for Muslims

“Financial obligations do not end with the simple payment of Zakat. There are occasions, other than those of paying Zakat, when spending out of one’s wealth becomes obligatory and necessary. For instance, spending on your kin when they have a valid excuse for not being able to earn their own living is necessary; or if there is some needy person dying in poverty while you have already paid your Zakat, then it becomes obligatory for you to save his life by spending your wealth on the spot. Similarly, building mosques and schools for religious education are all included in financial obligations. The difference is that Zakat has a special law of its own and it is obligatory to take full care in paying the Zakat in accordance with that law under all conditions. While these other obligations depend on necessity and need, where needed, spending would become obligatory.” [Mariful Quran, Interpretation of Verse 2:177 of Al-Quran, Quran.com]

Consequence of Not Spending

Usually, rewards are ensured for optional or voluntary acts of worship such as optional prayer or optional fasting, which do not carry consequences for not performing them. However, regarding Infaq, Muslims have been warned about the consequences of not spending in the way of Allah (SWT).

[Qur’an 2:195]:
“And spend in the way of Allāh and do not throw [yourselves] with your own hands into destruction [by refraining]. And do good; indeed, Allāh loves the doers of good.” [Saheeh International]

One may become an inhabitant of Saqar (Hell) for not spending in the way of Allah (SWT).

[Qur’an 74:42-44]:
[The inhabitants of Saqar will be asked] “What put you into Saqar?” They will say, “We were not of those who prayed, nor did we use to feed the poor.” [Saheeh International]

Status of Infaq fi Sabilillah

“Infaq fi Sabilillah” is usually classified as voluntary or general spending in the way of Allah. However, in some Qur’anic verses, Infaq is stated alongside Salat (prayer), while in other verses, some components (acts) of Infaq are given precedence over Salat and Zakat (mandatory spending), even over Iman (faith).

Status of Infaq just after Salat [Qur’an 2:3 and 70:23-25]:
“Who believe in the unseen, establish prayer, and spend out of what We have provided for them.” [Saheeh International]
“Those who are constant in their prayer and those within whose wealth is a known right for the petitioner and the deprived.” [Saheeh International]

In these verses, Infaq is mentioned alongside Salat.

Status of Infaq over Salat and Zakat [Qur’an 2:177]:
“Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is in one who believes in Allāh, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask for help, and for freeing slaves; establishes prayer and gives zakāh; fulfills their promise when they promise; and are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.” [Saheeh International]

We can see in this verse that, just after Iman (faith), the components of Infaq – such as giving wealth to relatives, orphans, the needy, the traveler, those who ask for help, and freeing slaves – are mentioned before the statement “establishing prayer and giving zakat.”

Status of Infaq over Iman (faith) [Qur’an 90:11-17]:
“But he has not broken through the difficult pass. And what can make you know what is [breaking through] the difficult pass? It is the freeing of a slave, or feeding on a day of severe hunger, an orphan of a near relationship, or a needy person in misery; and then being among those who believed and advised one another to patience and advised one another to compassion.” [Saheeh International]

Here, the components (acts) of Infaq – such as the freeing of a slave, feeding on a day of severe hunger to an orphan of a near relationship, or to a needy person in misery – are mentioned before the statement “and then being among those who believed.” The importance of Infaq is thus given precedence over Iman (faith).

A Unique Attribute of a Believer

Allah (SWT) has used various distinct qualities and names in the Qur’an for a true believer. Each quality or name incorporates specific attributes. The act of Infaq is the most common attribute of a believer, as stated in these distinct qualities and names.

Attribute of Muttaqin and Muflihun [Qur’an 2:3-4]:
“Who believe in the unseen, establish prayer, and spend out of what We have provided for them. And who believe in what has been revealed to you, [O Muḥammad], and what was revealed before you, and of the Hereafter they are certain [in faith].” [Saheeh International]

Attribute of Al-Birr (Righteous People) [Qur’an 2:177]:
“Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is in one who believes in Allāh, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask for help, and for freeing slaves.” [Saheeh International]

Attribute of Ibadur Rahman [Qur’an 25:67]:
“And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, justly moderate.” [Saheeh International]

Attribute of Muhsinin (good-doers) [Qur’an 51:15-19]:
“Indeed, the righteous will be among gardens and springs, accepting what their Lord has given them. Indeed, they were before that doers of good. They used to sleep but little of the night, and in the hours before dawn they would ask forgiveness, and from their properties was given the right of the [needy] petitioner and the deprived.” [Saheeh International]

Attribute of Honored Inhabitant in Jannah [Qur’an 70:24-25, 35]:
“And those within whose wealth is a known right for the petitioner and the deprived… They will be in gardens, honored.” [Saheeh International]

Attribute of Ashaabul Maimanah (Companions of the Right) [Qur’an 90:13-18]:
“It is the freeing of a slave, or feeding on a day of severe hunger, an orphan of a near relationship, or a needy person in misery; and then being among those who believed and advised one another to patience and advised one another to compassion. Those are the companions of the right.” [Saheeh International]

Conclusion

“Infaq fi Sabilillah, spending in the way of Allah (SWT),” is a highly rewarded act of worship in Islam that holds great religious as well as social significance. Infaq helps to maintain economic harmony in society by assisting the poor and needy in meeting their basic needs. Muslims are commanded to spend their wealth so that they may attain the pleasure of Allah (SWT).

“Infaq fi Sabilillah” is also fundamental guidance from the Prophet Muhammad (PBUH), who greatly emphasized the goodness and benefit of spending one’s wealth to meet the needs of the poor, orphans, and other needy people in the community in pursuit of the pleasure of Allah. This spending is necessary for maintaining social relationships between all sections of the Muslim community, including non-Muslim neighbors.

This article has presented some Qur’anic verses, Hadith of the Prophet (PBUH), and opinions of scholars that highlight the great importance and status of “Infaq fi Sabilillah.” Some verses command spending in the way of Allah (SWT), while others assure the rewards for such spending. Additionally, some verses demonstrate the higher status of “Infaq fi Sabilillah” even above some mandatory acts of worship. Moreover, Allah (SWT) has stated the consequence of not spending in the way of Allah (SWT). In brief, “Infaq fi Sabilillah, spending in the way of Allah (SWT),” can be valued as a superior act of worship or good deed in Islam.

Prof. Dr. Md. Mamunur Rashid