فَـَٔاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ ذَٰلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ ٱللَّهِ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
<p>فَآتِ ذَا الْقُرْ‌بَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ (So give to the kinsman his right, and to the needy and the wayfarer - 30:38). In the preceding verse, it was stated that provision of sustenance is the sole prerogative of Allah Ta` a1a. He makes it abundant for whom He likes and curtails the sustenance whenever and whomever He so wills. It clearly gives the message that whoever spends it in the way of Allah, He does not make his sustenance dwindle. But if someone acts miserly and tries to accumulate what he has, then his possession does not expand.</p><p>In the background of this divine rule, the Holy Prophet ﷺ ، and according to Hasan Al-Basri (رح) ، every person privileged with abundance, is advised not to be close-fisted in spending the wealth Allah has graced him with. Rather it should be spent on needy cheerfully. This spending will not result in shrinking of the wealth. Some avenues of spending have also been enumerated along with this advice. First, kinsman; second, masakin (the needy); third travelers; that is, these categories should be given from the wealth that Allah has granted you. At the same time, it has been clarified that this is the right of these people which has been obligated on your wealth. Therefore, while giving it to them, no favour should be shown to them, because passing on someone's share to him is an act of fairness and justice and not a favour.</p><p>'Kinsman' in this verse apparently means common relatives, whether mahrams or otherwise, as explained by the majority of the commentators. The words, 'his right' also refers to the rights of the kinsmen in general terms, and encompasses obligatory rights, such as those of parents, children and other close relations. It also includes voluntary acts of beneficence and charity, which carry greater rewards when done for close relations compared to when performed in favour of any other non-relative common person; so much so that the Imam of Tafsir Mujahid (رح) has said that the charity of that person is not acceptable in the sight of Allah who neglects his own close relatives and gives it to someone else. It should also be understood that the right of close relatives is not restricted to financial support, but it includes looking after them, and providing any physical service to them as well. If nothing else is within means, they may at least be treated sympathetically and be consoled in their distress. Sayyidna Hasan ؓ has said that the one who enjoys abundance in wealth should help his close relatives with money, and the one who does not have it, should provide physical service and consolation verbally. (Qurtubi).</p><p>After 'kinsman', the rights of indigent and then of the travelers follow. For meeting these rights also the same principle applies, that is if one has financial means, he should extend monetary help to them, otherwise physical service and consolation may discharge the right.</p>
فَآتِ ذَا الْقُرْ‌بَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ (So give to the kinsman his right, and to the needy and the wayfarer - 30:38). In the preceding verse, it was stated that provision of sustenance is the sole prerogative of Allah Ta` a1a. He makes it abundant for whom He likes and curtails the sustenance whenever and whomever He so wills. It clearly gives the message that whoever spends it in the way of Allah, He does not make his sustenance dwindle. But if someone acts miserly and tries to accumulate what he has, then his possession does not expand.In the background of this divine rule, the Holy Prophet ﷺ ، and according to Hasan Al-Basri (رح) ، every person privileged with abundance, is advised not to be close-fisted in spending the wealth Allah has graced him with. Rather it should be spent on needy cheerfully. This spending will not result in shrinking of the wealth. Some avenues of spending have also been enumerated along with this advice. First, kinsman; second, masakin (the needy); third travelers; that is, these categories should be given from the wealth that Allah has granted you. At the same time, it has been clarified that this is the right of these people which has been obligated on your wealth. Therefore, while giving it to them, no favour should be shown to them, because passing on someone's share to him is an act of fairness and justice and not a favour.'Kinsman' in this verse apparently means common relatives, whether mahrams or otherwise, as explained by the majority of the commentators. The words, 'his right' also refers to the rights of the kinsmen in general terms, and encompasses obligatory rights, such as those of parents, children and other close relations. It also includes voluntary acts of beneficence and charity, which carry greater rewards when done for close relations compared to when performed in favour of any other non-relative common person; so much so that the Imam of Tafsir Mujahid (رح) has said that the charity of that person is not acceptable in the sight of Allah who neglects his own close relatives and gives it to someone else. It should also be understood that the right of close relatives is not restricted to financial support, but it includes looking after them, and providing any physical service to them as well. If nothing else is within means, they may at least be treated sympathetically and be consoled in their distress. Sayyidna Hasan ؓ has said that the one who enjoys abundance in wealth should help his close relatives with money, and the one who does not have it, should provide physical service and consolation verbally. (Qurtubi).After 'kinsman', the rights of indigent and then of the travelers follow. For meeting these rights also the same principle applies, that is if one has financial means, he should extend monetary help to them, otherwise physical service and consolation may discharge the right.