Eating or drinking harmful things is a waste

The second type of extravagance is spending on eatables and drinks that cause harm to the body, like eating when one is already full. It is harmful to eat on a full stomach and it is a waste. However, spending upon those things, which are good for the body, is not Israaf.

Al Kafi has a tradition from Imam Ja'far as-Sadiq (a.s.). One of his followers approached him and said, "When we head for Mecca (for Hajj) we have to halt at a point to wear the Ehraam and we also feel the need to anoint our bodies with a pack made from flour husk. Since we do not have flour husk we use flour instead, but it makes me feel very guilty; though our Lord knows better."

Imam (a.s.) said, 
"Whatever is necessary for the body is not Israaf. Quite often we mix sieved flour with olive oil and apply it to our body."

The narrator then asked Imam (a.s.) to distinguish extravagance from stinginess. Imam (a.s.) told him, 
"Bread, meat, milk, vinegar and ghee; whatever you wish you can eat. But do not eat all of them at one time."

Spending on haraam things is Israaf

The third type of extravagance or wastage is spending on things and vices that are haraam according of Shariah. Like purchasing wine or purchasing items used in gambling; paying to singers or prostitutes, bribing government officials, spending money to obtain unlawful gains or usurping someone else's property by force, paying for oppressing a Muslim. All these ways of spending are Israaf. One who indulges in these activities commits two wrongs; one is the action itself and secondly he is also guilty of Israaf.

Tafseer of Ayyashi records a tradition through Abdul Rahman bin Hajjaj who asked Imam (a.s.) the meaning of ayat,
"And do not squander wastefully."

Imam (a.s.) said, 
"If one spends in any other way than what Allah has ordered, it is squandering and if one spends in the way of Allah, it is moderation."

Charity is never extravagance

Some of the ayats that deal with the subject of charity emphasise it to such an extent that if one gives away all his belongings while he himself is in need of them, he has not been extravagant. On the contrary it is one of the recommended actions and is liked by Allah. As the following ayat of Quran states: 
"...and prefer (them) before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones." 
(Surah Hashr 59:9)

Preferring others to ourselves means that even though we are in need of something that we have, we give it to someone else who also needs it. We prefer to fulfill the other person's needs rather than our own. This is the spirit of sacrifice mentioned in the Holy Quran. In another place we have,
"And they give food out of love for Him to the poor and the orphan and the captive..." 
(Surah Insan 76:8)

Majority of the Mufassireen (commentator of Quran) agree that the above verse was revealed in praise of Ali (a.s.), Fatemah Zahra (s.a.), Imam Hasan (a.s.), Imam Husain (a.s.) and their maid, Fizza when they had fasted for three days consecutively and every day at the time of breaking the fast they gave the bread in the way of Allah and contended themselves by ending the fast with plain water.

A person enquired from Imam Ja'far as-Sadiq (a.s.), "What is the best charity?" Imam (a.s.) replied, 
"One who himself does not possess anything but toils and earns and gives it in the way of Allah. Have you not seen the ayat of Quran: 
"And they give food out of love for Him to the poor and the orphan and the captive...?" 
(Al Kafi)

A report from a Sunni narrator Asim bin Kaleeb is mentioned in Tafseer Minhajus Sadeqeen. He reports that a beggar came to the Holy Prophet (s.a.w.s.) and requested him for something. The Messenger of Allah (s.a.w.s.) sent someone to his residence to get something for the beggar but he was informed that there was nothing at home. The Holy Prophet (s.a.w.s.) announced among the companions as to who will render help to this poor man. Ali (a.s.) volunteered, saying, 
"This destitute shall be my guest tonight."

He (a.s.) took him home and informed Hazrat Zahra (s.a.) about his condition. Janabe Fatemah Zahra (s.a.) said, 
"O Ali! We have food enough for only one person and I had kept it for my daughter Zainab but you may do as you wish."

Imam (a.s.) said, "It would be better to put the children to sleep and put out the lamp because such a less quantity of food will be insulting before the guest."

Janabe Fatemah (s.a.) did as instructed and the food was placed before the guest. He began to eat and the food was not yet finished when he said, "I am full and the Almighty Allah has given barakat in your food." Thus he departed happily.

In another narration it is mentioned that afterwards Ali (a.s.), Janabe Fatemah (s.a.), Imam Hasan (a.s.), Imam Husain (a.s.), Janabe Fizza and Janabe Zainab satiated themselves with the remaining food and the happenings were reported to the Holy Prophet (s.a.w.s.) the next day, and the following verse was disclosed: 
"...and prefer (them) before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones."
(Surah Hashr 59:9)

It is recorded in Al Kafi that Samaa enquired from Imam Ja'far as-Sadiq (a.s.): "If a person has just enough food to sustain him for a day, is it incumbent upon him to give from it to a needy person? Or if one has provisions for a month, only enough for him; is he required to give to those who are destitute? Similarly the one who has stocks for a year or any appointed period. Is it in any way incumbent for him to curtail his own needs and give a part of it to the needy? Would he be implicated if he doesn't?

Imam (a.s.) explained, 
"There are two aspects of this matter, one is that the best of you are those who do good and prefers others over oneself. They are inclined towards sacrifice and charity. Regarding them Allah says, 
"...and prefer (them) over themselves."

The second point is that though one who keeps only the necessary quantity for himself is not blamed, yet the hand of one who gives is better than the hand of one who takes. You must take precedence in helping those who depend upon you."

Amirul Momineen Ali (a.s.) says, 
"Selflessness is one of the highest degrees of belief."

The Holy Prophet (s.a.w.s.) says, 
"There is no goodness in Israaf and there is no Israaf in goodness." 
(Safinatul Behaar) 

We must always practise moderation

In addition to these verses we also have ayats that emphasise moderation in spending. For example: 
"And do not make your hand to be shackled to your neck nor stretch it forth to the utmost (limit) of its stretching forth, lest you should (afterwards) sit down blamed, stripped off." 
(Surah Bani Israel 17:29)

The above ayat is commanding the believers not to exceed limits in spending, so as to avoid its ramifications. The Almighty Allah says in the Holy Quran: 
"And they who when they spend, are neither extravagant nor parsimonious, and (keep) between these the just mean." 
(Surah Furqan 25:67)

Ibn Abi Umair has related that a person asked Imam Ja'far as-Sadiq (a.s.) the meaning of the ayat, 
"...and pay the due of it on the Day of its reaping, and do not act extravagantly; surely He does not love the extravagant." 
(Surah Anam 6:141)

Imam (a.s.) explained,
"There was a man from the helpers (ansaar) who was a cultivator. When he received his income he spent it all on the helpless and distributed it among the poor. As a result nothing remained for his family. So the Holy Quran has termed it as extravagance and said that he should pay the fixed taxes from farming but he must not be extravagant because Allah did not like extravagant people."

Imam Ja'far as-Sadiq (a.s.) says, 
"One who spends all his wealth in charity has certainly done Israaf." 
(Faqih)

Reconciling the two types of verses

In order to reconcile the differing verses, the scholars have mentioned some clauses. In the Sharh of Al Kafi we find that according to Tabarsi it is possible that the arguments in favour of selflessness pertain to the times of poverty, for example the initial period of Islam and the recommendation emphasising moderation in charity pertain to prosperous times. Or they may differ according to the economic condition of the one who seeks help, i.e. some people deserve to be helped even by sacrificing ones own needs and there are some people who need not be helped at the cost of ones own needs. It also depends upon the person who is being charitable. If he possesses complete and perfect faith, there is no harm if he exceeds the limits of generosity to fulfill the needs of people, but if an ordinary person donates everything and is himself impoverished, he will not be able to bear it. In this case it is advisable for him to stay within limits in charity. Thus except for the divine personalities and extremely pious people the masses can be said to belong to the latter category. Therefore the ayat, 
"And do not make your hand..."
(Surah Bani Israel 17:29)

is addressed to the Holy Prophet (s.a.w.s.) but it is meant for the guidance of the common Muslims. Muhammad Ibne Makki was of the opinion that the rules of charity vary with person to person. The traditions, which imply excessive selflessness, are only for those who give their personal belongings to the needy and the traditions that hint a moderation even in charity are meant for those who have wife, children and family etc. Such a person cannot prefer others to his own children. He cannot give away whatever is necessary for his family to other needy people. Sacrifice of our own needs is allowed but it is not permitted to give away the requirements of our family and children. The honourable scholar has also stated that it is makrooh (detestable) for a man to donate his total wealth in charity unless he is sure he will be able to bear the consequences. Also it is necessary that he does not have the responsibility of a family or children.
(Daarus Salaam of Noori)

Sayyed Muhammad Kazim Yazdi also remarks that according to the Holy Quran, sunnat of the Holy Prophet (s.a.w.s.) and the unanimous opinion of the scholars, Israaf is Haraam, there is no objection against this verdict. Israaf is the expenditure on useless things which is considered as wasteful by common sense; whether the amount spent is appropriate to the occasion or not.

Is Israaf possible in charitable deeds? Some of the scholars including Sayyed Muhammad Kazim Yazdi believe that it is possible. Some well-known jurists have stated the contrary. According to the traditions, "There is no goodness in Israaf and no Israaf in goodness." But we should know that the former opinion is more precautionary on the basis of other traditions on this subject.

After quoting the traditions of Ibn Abi Umair and Sahih of Bazanti and other sources, the late Sayyed says, "The ayats and narrations denouncing wasteful expenditure revoke (mansookh) the ayat of selfless sacrifice." Therefore it apears that it is not proper to sacrifice and to give gifts extravagantly which are not appropriate to the status of the donor, or which common sense perceives such generosity to be excessive. There is no logic in giving and taking of such gifts and donations. As mentioned earlier wasteful spending in necessary matters is also prohibited. The only exception being the expenses of Hajj and Umra which are not subject to any limits. The Holy Prophet (s.a.w.s.) says,
"No spending is more likeable to Allah than one which is moderate and except for over-spending in Hajj, He dislikes all types of extravagance." 
(Safinatul Behaar)