Another ruling from the prophetic narration is that charity (sadaqah) is only accepted by Allah if it is from lawful sources. This is founded on “Allah is pure and only accepts what is pure”. Wealth that is obtained from illegal sources should not be given as sadaqah or used in performing any form of worship like performing the Haj. An instance is when a person steals money and uses it to perform the Haj. In this regard, Ibn Abbas said: “Filth does not expiate filth”.
Another ruling given by the honorable scholars is that if somebody stole money, then it must be returned and not be given away as charity. This is especially applicable in the case of a person wanting to repent (taubah) after stealing the money. The person needs to return the said money to the rightful owner.
If this is not possible, like if the owner is not known or cannot be traced, then according to some scholars it can be used for public benefit like roads. An explanation of the prophetic narration given by Jamaluddin Zarabozo is that this prophetic narration alludes to the importance of supporting oneself through permissible means. How one manages to support oneself is how one lives. If it is through lawful means, then it will be blessed by Allah.
Another explanation given by the scholars is about the issue of ‘public belongings’, like the assets of a company, organization or an institution. This is a significant issue and must be observed because public belongings that are unlawfully taken are considered ghalul (a kind of stealing or taking something illegally), a practice which are is expiated even by Jihad in the way of Allah until one pays them back. This is related in a prophetic narration about a martyr who took a small portion of the booty of the war.
Today, many Muslims regard this issue of ghalul as insignificant. For example, taking paper and pen from the public office for personal use. Another instance is the personal use of the photocopy machine, company car, telephone, company money or any other instrument without getting the permission from the authority. We will also be held responsible if we should damage or vandalise public property/belongings. A good example of protecting oneself from ghalul is one set by Khalifah Umar bin Abdulaziz when he used one candle for his administration duties and put it out upon completion of his obligations. He would then use his personal candle.
We need to take lessons from this example of how we should use things in the way they are allocated for. For example, we need to turn off the lights and the air-conditioner when we leave the public office and save the electricity bill of the company/organization. By doing this, we will be rewarded by Allah and Allah will respond to our du’a.
We need to create awareness among the Muslims to be more responsible and not to involve in ghalul. A contemporary issue related to this prophetic narration is about caring what we eat, in terms of two things:
? To be cognizant of the ingredients of the food in the restaurant or packed/canned foods, especially if they are imported. We need to make surethat they are lawful.
? Many of the things that people consume may cause health problems. We need to be more cognizant about the healthy aspects of the food, that they are ‘pure’. Universities may need to introduce and implement health education so that people can know what the good foods are. They need to be aware of preservatives, colouring and chemical used preparing the food. Harmful contents are considered ‘tayyiban’ (pure).
Scholars mentioned that whatever we consume affects our attitude and behaviour. We need to eat the right food (at-Tayyib) and in the right manners (adab) as prescribed by the religion of Islam – e.g. not to eat excessively. By observing these issues, if Allah wills, it will result in we becoming better Muslims with a better level of Iman and purer heart devoting to Allah. Then everything that we do can be described as ‘at-tayyib’. This condition is achieved by those who observe the manners, earning, drinking, eating the ‘tayyib’ and giving charity from the ‘tayyib’. We will then be the ‘tayyibun’, pure and blessed by the Almighty Allah.
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