Article Surah 92 · Ayah 11
The Evil of Craving For Wealth & Status
The Evil of Craving For Wealth & Status
Message to the wealthy
The texts of the Quran and Sunnah encourage people to give, spend and be generous for the cause of Allah Almighty. In confirmation, He, the Almighty, says (what means): {But whatever thing you spend [in His cause]—He will compensate it; and He is the best of providers.} [Quran 34:39] The Messenger of Allah, sallallaahu ‘alayhi wa sallam, said: “Every day two angels come down from Heaven, and one of them says, 'O Allah! Give compensation to everyone who spends [in Your Cause],' and the other (angel) says, 'O Allah! Cause damage to every miser.’” [Al-Bukhari and Muslim] The Prophet, sallallaahu ‘alayhi wa sallam, also said: “Charity in no way decreases one’s wealth.” [Muslim]
Whilst we are in the atmosphere of the month of giving, munificence, spending and doing good, this is an invitation that we extend to every wealthy person, to everyone upon whom Allah Almighty bestowed upon and gave out of His bounty, extended his sustenance and provided for him out of His generosity. He should give and spend with generosity. He should give from what Allah Almighty has given him and made him a vicegerent of, remembering the hadith of the Messenger of Allah, sallallaahu ‘alayhi wa sallam, in which he said:
No doubt, each one of you will stand in front of Allah with no interpreter between him and Allah ... He will look to his right and see nothing but what he sent ahead. He will look to his left and see nothing but what he sent ahead. Then, he will look in front of him and see nothing but Hellfire in front of his face. So let anyone of you save himself from the fire even by giving half a date-fruit (in charity) or even (by saying) a good word.” [Al-Bukhari and Muslim]
This hadith urges man to do all that he can to safeguard himself from the punishment of Allah Almighty. This includes giving in charity and spending with generosity in the causes of good. The Messenger of Allah, sallallaahu ‘alayhi wa sallam, said:
If one gives what equals one date-fruit from lawfully earned money, and Allah accepts only lawfully earned money, in charity, then Allah will take it with His right (Hand) and enlarge its reward for that person (who has given it), as anyone of you brings up his baby horse, to such an extent that it becomes as big as a mountain. [Al-Bukhari]
It should be known to all that no one will have of his wealth but what he sends ahead for his (life in the) Hereafter and spends in the cause of Allah. The Messenger of Allah, sallallaahu ‘alayhi wa sallam, asked his Companions, may Allah be pleased with them: “Who among you considers the wealth of his heirs dearer to him than his own wealth?" They replied: “O Messenger of Allah! There is none among us but that he loves his own wealth more." On that, he, sallallaahu ‘alayhi wa sallam, said: “So his wealth is whatever he spends (in the cause of Allah) during his life (on good deeds) while the wealth of his heirs is whatever he leaves after his death." [Al-Bukhari]
So, my brother and sister, send ahead for your Hereafter, spend out of your wealth and give generously and liberally, as much as you can, no matter how little it may seem. Make your intention sincere, for perhaps a single dirham (given with sincerity) may precede (and is accepted by Allah Almighty before) one thousand (given without sincerity). Let your hand give with munificence. It has been narrated on the authority of Malik ibn Nadhlah, may Allah be pleased with him, that he said: The Messenger of Allah, sallallaahu ‘alayhi wa sallam, said:
Hands are of three types: the Hand of Allah, and it is the highest; the hand of the almsgiver, and it follows it; and the hand of the beggar, and it is the lowest. So you should give (in charity) what remains (out of your spending), and do not overburden yourself (by giving what is beyond your capacity).” [Abu Daawood]
Consider with me, my brother and sister, our best model and example, sallallaahu ‘alayhi wa sallam, who was the most generous of all people, especially during the month of Ramadan. It has been narrated on the authority of Ibn ‘Abbas, may Allah be pleased with them, that he said:
The Messenger of Allah, sallallaahu ‘alayhi wa sallam, was the most generous of all the people and he used to reach the peak of generosity in the month of Ramadan, when Jibreel (i.e. Gabriel), may Allah exalt his mention, used to meet him. Jibreel, may Allah exalt his mention, used to meet him every night of Ramadan, until it would be over, to teach him the Quran. Whenever Jibreel, may Allah exalt his mention, met him, the Messenger of Allah, sallallaahu ‘alayhi wa sallam, would be the most generous person, even more generous than the strong, uncontrollable wind (in readiness and haste to do charitable deeds).” [Al-Bukhari]
An aspect of his generosity and munificence, sallallaahu ‘alayhi wa sallam, is that he used to give like one who never fears poverty:
Once, a man came and asked him, and he, sallallaahu ‘alayhi wa sallam, gave him a large herd of sheep filling a valley between two mountains. Thus, the man returned to his people and said, “O people! Embrace Islam for, by Allah, Muhammad gives like the giving of one who never fears poverty.’” [Muslim]
It has been narrated on the authority of Abu Sa‘eed Al-Khudri, may Allah be pleased with him, that some Ansari people asked the Messenger of Allah, sallallaahu ‘alayhi wa sallam, and he gave them. They asked him once again and he gave them, and so on, until when what he had was used up and he said: “I will never save from you whatever I have of good.” [Al-Bukhari and Muslim]
The righteous predecessors set the most excellent examples in imitation of the method of the Prophet, sallallaahu ‘alayhi wa sallam, with regards to giving and spending with generosity and munificence. In the greatest race known in history, ‘Umar, may Allah be pleased with him, one day said: “Abu Bakr will not precede us (to good) on this day.” He brought half his wealth (to the Prophet, sallallaahu ‘alayhi wa sallam), and the Messenger of Allah, sallallaahu ‘alayhi wa sallam, asked him: “O ‘Umar! What have you left for your family?” He said: “I have left the like of this.” Then, Abu Bakr As-Siddeeq, may Allah be pleased with him, brought all of his wealth, and the Messenger of Allah, sallallaahu ‘alayhi wa sallam, asked him: “O Abu Bakr! What have you left for your family?” He said: “I have left Allah and His Messenger for them.” [Abu Daawood and At-Tirmithi; Al-Albaani: good]
‘Ali ibn Abi Taalib, may Allah be pleased with him, said:
He among you whom Allah gives wealth, let him, with it, maintain his ties of kinship; be hospitable to guests; release captives and prisoners; (spend on) the wayfarer, the needy, the poor and the mujahid; and help (himself as well as) others keep patient with calamities. It is with these characteristics that he will attain the dignity of the life of this world and the honor of the Hereafter.
He, may Allah be pleased with him, further said: “Strengthen your faith with (giving in) charity, fortify your wealth with almsgiving, and avert the waves of trial with supplication.”
Abu Haatim, may Allah have mercy upon him, said:
Niggardliness is a tree growing in the Hellfire whose branches are in the life of this world. Whoever is attached to any of its branches will be dragged by it into Hellfire. Meanwhile, generosity is a tree growing in the Paradise whose branches are in the life of this world. Whoever is attached to any of its branches will he dragged by it into the Paradise, and Paradise is the abode of the generous.
About the recipients of charity, Al-Fudhayl Ibn ‘Ayaadh, may Allah have mercy upon him, said: “They transport our provisions to the Hereafter without fare until they place them in the scale (of deeds) in front of Allah, the Exalted, the Almighty.”
Yahya Ibn Mu‘aath, may Allah have mercy upon him, said: “To the best of my knowledge, there is no grain equal in weight to the mountains of this world except that of charity.”
According to ‘Abd-Al-‘Azeez Ibn ‘Umayr, may Allah have mercy upon him, “Prayer conveys you midway along the path, fasting brings you to the gate of the Sovereign, and charity admits you to Him.” [Kitaab At-Tabsirah]
In fact, the Muslim nation is in a dire need for such role models nowadays.With the help of them, Allah Almighty supported Muhammad, sallallaahu ‘alayhi wa sallam, and it is these whom we should imitate and follow.
The Evil Of Craving For Wealth And Status
Craving after this world torments a person, he is preoccupied and does not attain joy or pleasure whilst amassing - since he is preoccupied. He does not find time - due to his love of this world – for the Hereafter, and is preoccupied with that which will perish and forgets that which will abide and remain. Imam Ibn Rajab al-Hanbali The first type of craving for wealth is that a person has extreme love for wealth and also relentlessly exerts efforts to attain it - via means which are lawful - being excessive in that, striving hard and making painstaking efforts and toiling in order to attain it. It has been reported that this hadeeth was in response to the appearance of some elements of this, as at-Tabaraanee reports from `Aasim ibn `Adiyy, radiyallaahu `anhu, who said, `I bought a hundred shares from the shares of Khaybar and that reached the Prophet sallallahu `alayhi wa sallam so he said, "Two ravenous wolves remaining amongst sheep whose owner has lost them will not be more harmful than a Muslim`s seeking after wealth and status is to his Deen.” [It is quoted by al-Haithumee in Majma` uz-Zawaa`id (10/250) and he attributed it to at-Tabaraanee in al-Awsat and said, "Its isnaad is hasan (good)."] There is nothing more to chasing after wealth than the wastage of a person's noble life for that which has no value. Instead he could have earned a high rank (in Paradise) and everlasting bliss, but he lost this due to his craving after provision - which had already been assured to him and allotted to him, and it was not possible for anything to come to him except what was decreed for him - then on top of this he does not benefit from that, but rather abandons it and leaves it for someone else. He departs from that and leaves it behind so that he will be the one held accountable for it, yet someone else benefits from it. So in reality he is only gathering it for someone who will not praise him for that, whilst he himself goes on to One who will not excuse him for that - this itself would indeed be enough to show the blameworthiness of this craving. The person who has this craving wastes his valuable time and engages himself in that which is of no benefit to himself - in journeying and exposing himself to dangers in order to amass that which will only benefit someone else, so it is as is said: "So one who spends his days in gathering wealth Out of fear of poverty - then he has achieved only poverty." It was said to a wise man, "So and so has amassed wealth," so he said, "Then has he amassed days in which to spend it?" It was said, "No." So he said, "Then he has amassed nothing!" It was also said in some narrations from the People of the Book, "Provision has already been allotted and the one greedy for wealth is deprived. Son of Aadam! If you spend your life in seeking after this world then when will you seek after the Hereafter?" "If you are unable to do good deeds in this world, then what will you do on the Day of Resurrection?" Ibn Mas`ood, radiyallaahu `anhumaa, said, "Certain faith (yaqeen) is that you do not make the people happy by angering Allaah, and that you do not envy anyone for that which Allaah has provided, and that you do not blame anyone for something which Allaah has not given you - since provision will not be brought on by a person's craving after it, nor will it be repelled by a person's disliking it. Indeed Allaah through His Justice has made joy and happiness dependant upon having certain faith and contentment, and He has made worries and sorrow spring from doubt and displeasure." One of the Salaf (predecessors) said: "Since predecree (qadr) is a reality then craving is futile. Since treachery exists in people's characters then trusting everybody is to expose oneself to humiliation. Since death awaits everybody, then being satisfied with this world is foolishness." `Abdul-Waahid ibn Zayd (from the successors of the Taabi`een of Basrah, died after 150H) used to swear by Allaah that a person's craving after this world was more fearful to him than his worst enemy. He also used to say, “O my brothers! Do not grow up craving after his riches and increase in earnings or wealth, rather look upon him with the eye of one who detests that he is preoccupying himself with that which will cause his ruin tomorrow in the Place of Return - and is proud with that." He also used to say, "Craving is of two types: Craving which is an affliction and craving which is beneficial. As for the craving which is beneficial, then it is one's desire for that which is obedience to Allaah, and as for the craving which is an affliction then it is a person's craving after this world." Craving after this world torments a person, he is preoccupied and does not attain joy or pleasure whilst amassing - since he is preoccupied. He does not find time - due to his love of this world – for the Hereafter, and is preoccupied with that which will perish and forgets that which will abide and remain. In this regard a person said, “Do not envy a brother who craves after riches – rather look upon him with aversion. Indeed the one who craves is preoccupied with his wealth from having any happiness due to his belongings." Someone else said in this regard: “O gatherer and miserly one being watched closely by time which is wondering which of its doors it should close. You have gathered wealth, but think have you gathered for it - O gatherer of wealth - days in which you can spend it. Wealth is hoarded away with you for those who will inherit it - The wealth is not yours except on the day when you spend it. Satisfaction is for the one who settles in its neighbourhood And in its shade he finds no worries to disturb him." A wise person wrote to a brother of his who desired this world: "To proceed, you have become one who craves after this world. It will serve you whilst taking you away from it with accidents, illnesses, calamities and infirmity. It is as if you have not seen one who craves prevented from what he desires, nor one who shuns this world granted provision, nor one who died despite having great wealth, nor one who is fully satisfied in this world with a small amount." A desert Arab rebuked a brother of his for covetousness, saying, "O my brother you are a seeker and one sought. You are being sought by One whom you cannot escape, and you are seeking that for which you have been sufficed. O brother, it is as if you have not seen one who craves being prevented, nor one who shuns the world being granted provision." A wise man said, "The people who have the greatest degree of restlessness are the envious, those who have the greatest degree of happiness are the contented. Those who persevere most through suffering are those who are covetous. Those who have the simplest and most pleasant life are those who most strongly refuse this world. The one who will suffer the greatest regret is the scholar whose actions contradict his knowledge." The second type of craving after wealth is that in addition to what has been mentioned in the first type, he also seeks wealth through unlawful means and withholds people's rights - then this is definitely blameworthy greed and covetousness. Allaah, the Most High, says: “And whoever is saved from his covetousness, such are those who are successful.” [Soorah al-Hashr (59):9] It is reported in Sunan Abee Daawood from `Abdullaah ibn `Amr, radiyallaahu 'anhu, from the Prophet sallallahu `alayhi wa sallam that he said, "Beware of greed (avarice) for indeed greed (avarice) destroyed those who came before you. It ordered them to cut off ties of relationship so they cut off ties of relationship, and it ordered them to be miserly so they were miserly, and it ordered them to commit sins so they committed sins." [Reported by Aboo Daawood (transl. vol.2, p.445, no.1694), and al-Haakim (1/415) who declared it saheeh and adh-Dhahabee agreed, and Ahmad reports it (2/159, 195) with similar wording. I (Badr `Abdullah al-Badr) say: Its isnaad is saheeh.] It is reported in Saheeh Muslim from Jaabir, radiyallaahu 'anhu, that the Prophet sallallahu `alayhi wa sallam said, "Beware of greed (avarice), since greed (avarice) destroyed those who came before you. It led them to shed their blood and make lawful what was forbidden for them." [Reported by Muslim (transl. vol.4, p.1366, no. 6248) and others, an-Nawawee said in explanation of the hadeeth, "al-Qaadee `Iyaad said: It is possible that this destruction was the destruction of those whose blood was spilled who were mentioned here, and it is possible that it is destruction in the Hereafter - and this is more apparent, and it is possible that it means destruction in both this world and the Hereafter. A number of people have said that avarice/greed (shuhh) is more severe than miserliness (bukhl) and causes the person to withhold to a greater degree. Some say that it is miserliness combined with covetousness. Some say that miserliness is with reference to specific actions whereas avarice/greed is general. Some say that miserliness is in particular actions and avarice/greed is with reference to wealth and good actions. Others say that avarice/greed is desiring that which one does not possess and being miserly about what one does possess."] Some of the scholars say, "Avarice is eager craving which causes a person to take things which are not lawful for him, and to withhold the rights of others. Its reality is that a person craves that which Allaah has forbidden and prohibited him from, and that one is not contented with the wealth and womenfolk and whatever else Allaah has made lawful for him. So Allaah, the Most High, has made lawful for us that which is good from foods, drinks, clothing and women and has forbidden us to acquire these things except by lawful means and He made lawful for us the blood and wealth of the Unbelievers and those fighting against us. He also forbade us from everything impure from foods, drinks, clothing and women, and He forbade us from seizing people's wealth and spilling their blood unjustly. So he who limits himself to that which is permitted for him is a Believer, and one who goes beyond that into what he has been forbidden - then this is blameworthy avarice which is inconsistent with Eemaan (true faith in belief, word and action). Therefore the Prophet sallallahu `alayhi wa sallam informed that avarice causes a person to cut off relations, commit sins and to be miserly - and miserliness is a person's clinging on greedily to what he has in his hand. Whereas avarice is seeking to obtain that which does not belong to him unjustly and wrongfully - whether it is wealth or something else. It is even said that it is the head of all sins - this was how Ibn Mas`ood, radiyallaahu `anhu, and others from the Salaf explained avarice and greed. So from this the meaning of the hadeeth of Aboo Hurairah, radiyallaahu 'anhu, will be understood. He reports that the Prophet sallallahu `alayhi wa sallam said, "Avarice (shuhh) and Eemaan will not combine in the heart of a Believer." [This is part of a hadeeth whose wording is, "Dust in the way of Allaah and the smoke of Hell-Fire will never combine in the belly of a servant, nor will avarice and Eemaan ever combine in the heart of a servant." It is reported by Ibn Abee Shaibah (5/344), Ahmad, an-Nasaa'ee (6/13,14)... and its chain of narration is hasan lighairihi (good due to supports).] Also in another hadeeth from the Prophet sallallahu `alayhi wa sallam he said "The best of Eemaan is self-restraint (sabr) and compliance/liberality (musaamahah)." [This hadeeth has been reported from four Companions: (i) `Umayr ibn Qataadah al-Laythee, by al-Bukhaaree in at-Taareekhul-Kabeer (3/2/530) and al-Haakim (3/ 626), (ii) Jaabir ibn `Abdillaah - by Ibn Abee Shaibah in al-Eemaan (no.43) and Ibn Hibbaan in al-Majrooheen (3/136), (iii) `Amr ibn `Abasah - by Ahmad (4/375) and (iv) `Ubaadah ibn as-Saamit - by Ahmad (5/319), and the hadeeth is saheeh due to these chains - and Allaah knows best.] Sabr here has been explained to be withholding oneself from forbidden things, and musaamahah as the carrying out of the obligatory actions. Also the word shuhh (avarice) may sometimes be used to mean bukhl (miserliness) and vice-versa, however in origin they are different in meaning, as we have mentioned. If the person's craving after wealth reaches this level then the deficiency it causes in a person's Religion is clear - since failing to fulfill what is obligatory and falling into what is forbidden reduce one's Religion and Eemaan without a doubt to the point that nothing but a little remains of it.
And his wealth will not help him when he will fall down (92:11) -
The word radda means to throw someone into a ditch or off a cliff and taradda is to throw yourself into a ditch or off a cliff. The ditches of evil deeds are the grave and the hellfire and this person’s wealth will not help him when he is thrown into them. The one who Allah (swt) elevates is the one who gives up his wealth and lowers himself in front of his supreme lord but the one who wants to elevate himself is thrown into a ditch by Allah (swt). These people wanted high status and to be free of need but how can this be attained in a ditch.
Referenc eLink
Ban on Hoarding of Wealth
Hoarding of wealth has been condemned by Islam in very clear terms, and those who hoard wealth and do not spend it for good cause have been threatened with painful doom. Hoarding of wealth is a great evil as it tantamounts to obstruction of flow of God-given wealth from the rich to the poor who are in genuine need of it. Therefore, Islam discourages hoarding of wealth and instead encourages circulation of wealth among all the sections of society. Following verses of the Qur’an and Ahadith of the Prophet of Islam throw light on this subject.
Verses of the Qur’an :
1- And let not those who hoard up that which Allah hath bestowed upon them of His bounty think that it is better for them. Nay, it is worse for them. That which they hoard will be their collar on the Day of Resurrection…………
-(Al-Imran 3:180)
2- …… They who hoard up gold and silver and spend in not in the way of Allah, unto them give tidings (O Muhammad) of a painful doom. On the Day when it will (all) be heated in the fire of hell and their foreheads and their flanks and their backs will be branded therewith (and it will be said unto them): Here is that which ye hoarded for yourselves. Now taste of what ye used to hoard!
—–(9:At-Taubah:34-35)
3- That which Allah giveth as spoil unto His messenger from the people of the townships, it is for Allah and His messenger and for the near of kin and the orphans and the needy and the wayfarer, that it become not a commodity between the rich among you. And whatsoever the messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it). And keep your duty to Allah. Lo! Allah is stern in reprisal.
—–(Al Hashr 59:7)
Ahadith of Prophet Muhammad (PBUH):
1- Abu Hurairah reported that the Messenger of Allah used to store up nothing for the morrow.
-(Tirmizi)
2- Ayesha reported that the Messenger of Allah said: This world is an abode for one who has got no abode, and a property for one who has got no property, and one who has got no wisdom hoards for it.
IN PURSUIT OF WEALTH
Wealth, a topic of great interest at the moment due to the recession and credit-crunch, is something that has troubled the children of Adam from the very beginning of creation. Anas bin Malik (may Allah be pleased with him) narrated that the messenger of Allah (may Allah’s peace and blessings be upon him) said: “The son of Adam (i.e. man) grows old and so also two desires grow old with him; love for wealth and a wish for a long life.” [Bukhari : Book 8 : Volume 76 : Hadith 430] The question of how much wealth and property one owns, or how many of the luxuries and pleasures of the world one enjoys, have preoccupied the thoughts of each and everyone of us at one point or another in our lives. Wealth has been the cause of wars, the cause of suicide, the cause of marriages, and divorces, amongst many others. But what exactly is wealth?
Believers are troubled when they see that the wicked, the corrupt and the perpetrators of evil have whatever they wish for in terms of wealth and perceived power, whilst those who are virtuous, good and honest are deprived of it all. This can lead them to wonder, and often doubt, whether goodness, honesty and virtue have any real value, since they often go hand in hand with poverty and deprivation. Some may also think that Allah only gives in abundance to someone who enjoys a privileged position with Him. However, believers must always remember the corruptive nature of wealth and the fitna (trials) and evil that may accompany it. Allah (azza wa jal) warns the believers that: ‘Satan threatens you with poverty and bids you to conduct unseeingly. Allah promiseth you His forgiveness and bounties. And He careth for all and He knowth all things.’ {2:268} So we should always strive to maintain honesty and righteousness regardless of the corruption that surrounds us. We should never give into the temptations of this world nor the whisperings of Satan, as he is to mankind ‘an avowed enemy’. Believers must also remember that the best of creation, our beloved Prophet (may Allah’s peace and blessings be upon him) lived in extreme poverty and suffered great material deprivation. Yet, he is the most beloved to Allah and will have the highest standing amongst the entire creation, in the Hereafter.
The Qur’an separates the riches and luxuries of this world from the values which Allah approves of. It states that Allah grants wealth or poverty to whomever He wills, out of His mercy, and that it is not an indication of whether He is pleased or displeased with them. This is because often a person’s wealth, position and offspring can in fact be a trial and test for them. Allah says in the Qur‘an: ‘Your riches and your children may be a trial: whereas Allah, with Him is the highest reward. So fear Allah as much as ye can; listen and obey; and spend in charity for the benefit of your own souls. And those saved from the covetousness of their own souls, – they are the ones that achieve prosperity.’ {64:15-16}
Allah tests his servants with wealth and with poverty, and each will be rewarded or punished according to how they conduct themselves. On the Day of Judgment, a person will be asked about how he or she acquired their wealth and how they spent it, and will be judged on whether or not they were grateful to Allah for it. The wealthier a person is, the more responsibility that wealth carries. A person who is poor cannot be asked about how they acquired or spent their wealth if they did not posses any in the first place. Therefore, there is less chance that they will be punished for being ungrateful for the blessings bestowed upon them by Allah (azza wa jal). Abu Hurairah (may Allah be pleased with him) narrated that the messenger of Allah (may Allah’s peace and blessings be upon him) said, “Anyone whom Allah has given wealth but he does not pay its Zakah, then, on the Day of Resurrection, his wealth will be presented to him in the shape of a bald-headed poisonous male snake with two poisonous glands in its mouth and it will encircle itself round his neck and bite him over his cheeks and say, “I am your wealth; I am your treasure.” Then the Prophet recited this Divine Verse:– “And let not those who covetously withhold of that which Allah has bestowed upon them of His Bounty.” {3.180} [Bukhari : Book 6 : Volume 60 : Hadith 88]
The mercy and wisdom behind Allah (azza wa jal) withholding wealth from a person is explained in the following ayah, when Allah says: ‘If Allah were to enlarge the provision of His servants, they would indeed transgress beyond all bounds through the earth; but He sends it down in due measure as He pleases. For He is with His servants well acquainted, Watchful.’ {42:27} Allah clearly tells mankind that the reason that wealth has been withheld from some of them is because if they were to possess it, it would lead them to transgress the boundaries set by Allah. And ultimately lead to their destruction. It can be seen from the stories in the Qur’an that the people who possess power and privilege in the world, like Firawn and the mushrikin of Makkah, are the ones who reject the signs of Allah out of arrogance and are the most despised by Him. Wealth corrupts the soul of man because money opens the doors to fitna, which would otherwise remain closed. It also becomes a source of arrogance, one of the traits hated by Allah and the quality possessed by the worst of creation, Iblis.
Allah warns the believers that: ‘Certainly, We shall test you with fear, hunger, loss of wealth, lives and fruits; but give glad tidings to those who persevere, – those who say, when a misfortune strikes them, “Surely to Allah we belong, and surely to Him we return;” these are the ones on whom blessings from their Lord descend, and mercy, and these are the ones who are rightly guided.’ {2:155-157} Thus, a true believer shows gratitude and thankfulness for the countless blessings bestowed on them by Allah and displays patience and submission during times of poverty and affliction. Those who are wealthy may enjoy their affluence in this life, however, they may be denied the wealth of the hereafter, which is far better and eternal.
Allah says: ‘To any that desires the tilth of the Hereafter, We give increase to his tilth; and to any that desires the tilth of this world, We grant somewhat thereof, but he has no share or lot in the Hereafter. {42:20}
True wealth is attained in the hereafter. ‘Abdullah (may Allah be pleased with him) narrated that the Messenger of Allah (may Allah’s peace and blessings be upon him) said, “Who among you considers the wealth of his heirs dearer to him than his own wealth?” They replied, “O Messenger of Allah! There is none among us but loves his own wealth more.” The Prophet said, “So his wealth is whatever he spends (in Allah’s Cause) during his life (on good deeds) while the wealth of his heirs is whatever he leaves after his death.” [Bukhari : Book 8 : Volume 76 : Hadith 449] It can be seen from this hadith that wealth is only beneficial to you if it is spent in the way of Allah, rather than hoarded. Because that which man leaves behind after death will not benefit him; unless it is pious offspring, religious knowledge or on-going charity. The money stored way in his bank account will not profit him in the least. Abu Dharr (may Allah be pleased with him) narrated that ‘While I was walking with the Prophet in the Harra of Medina, Uhud came in sight. The Prophet said, “O Abu Dharr!” I said, “Labbaik, O Messenger of Allah!” He said, “I would not like to have gold equal to this mountain of Uhud, unless nothing of it, not even a single dinar of it remains with me for more than three days, except something which I will keep for repaying debts. I would have spent all of it (distributed it) amongst Allah’s slaves like this, and like this, and like this.” The Prophet pointed out with his hand towards his right, his left and his back (while illustrating it). He proceeded with his walk and said, “The rich are in fact the poor (little rewarded) on the Day of Resurrection except those who spend their wealth like this, and like this, and like this, to their right, left and back, but such people are few in number.” [Bukhari : Book 8 : Volume 76 : Hadith 451]
The fitna that accompanies wealth also renders it harder for the wealthy to enter Paradise. The more wealth you have, the more responsibility and corruption accompanies it. Usama (may Allah be pleased with him) narrated that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “I stood at the gate of Paradise and saw that the majority of the people who had entered it were poor people, while the rich were forbidden (to enter along with the poor, because they were waiting the reckoning of their accounts), but the people of the Fire had been ordered to be driven to the Fire. And I stood at the gate of the Fire and found that the majority of the people entering it were women.” [Bukhari : Book 8 : Volume 76 : Hadith 555] And ‘Amr bin ‘Auf (may Allah be pleased with him) narrated that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘“By Allah, I am not afraid that you will become poor, but I am afraid that worldly wealth will be given to you in abundance as it was given to those (nations) before you, and you will start competing with each other for it as the previous nations competed for it, and then it will divert you (from good) as it diverted them.”’ [Bukhari : Book 8 : Volume 76 : Hadith 433 ]
The insatiable hunger which accompanies the hoarding of wealth diverts believers from their religious obligations towards Allah, because it increases their love of the world, which is fleeting, at the expense of the hereafter, which is enduring. The more people become obsessed with acquiring wealth in this world, the more they begin to love this world and the less likely they are to want to leave it. Acquiring money becomes the sole purpose of their lives, when it should be worshipping Allah, as Allah says in Surah Ad-Dhariyat: “I created not man and jinn, except to worship me.” However, for the lovers of wealth, the worship of Allah is replaced with the worship of money! Abu Sa’id Al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (may Allah’s peace and blessings be upon him) said, “No doubt, good produces nothing but good. Indeed it is like what grows on the banks of a stream which either kills or nearly kills the grazing animals because of gluttony except the vegetation-eating animal which eats till both its flanks are full (i.e. till it gets satisfied) and then stands in the sun and defecates and urinates and again starts grazing. This worldly property is sweet vegetation. How excellent the wealth of the believer is, if it is collected through legal means and is spent in Allah’s cause and on orphans, poor people and travelers. But he who does not take it legally is like an eater who eats but is never satisfied and his wealth will be a witness against him on the Day of Resurrection.” [Bukhari : Book 4 : Volume 52 : Hadith 95]
However, it can be seen from the above hadith that wealth, when acquired by permissible means and spent in the way of Allah, can be an immense blessing. Allah also says in the Qur’an that: ‘Those who (in charity) spend of their goods by day and night, in secret and in public, have their reward with their Lord: on them shall be no fear, nor shall they grieve.’ {2:274} Many pious predecessors, such as Uthman bin Affan and Khalid bin Waleed, were wealthy and they successfully spent their wealth in the cause of Allah.
Ultimately our provisions are in the care of Allah (azza wa jal) who is the Most Beneficent, the Most Generous and the Most Loving. Our fate was written whilst we were still in the wombs of our mothers, so subhan’Allah there is no need for us to worry as whatever comes from Allah is the best for us. Anas bin Malik (may Allah be pleased with him) narrated that the Messenger of Allah (may Allah’s peace and blessings be upon him) said, “Allah has appointed an angel in the womb, and the angel says, ‘O Lord! A drop of discharge (i.e. of semen), O Lord! a clot, O Lord! a piece of flesh.’ And then, if Allah wishes to complete the child’s creation, the angel will say. ‘O Lord! A male or a female? O Lord! wretched or blessed (in religion)? What will his livelihood be? What will his age be?’ The angel writes all this while the child is in the womb of its mother.” [Bukhari : Book 4 : Volume 55 : Hadith 550]
The most important thing for a believer to remember is that we were created for the sole purpose of worshipping the Lord of Creation alone, and this life is just a means of testing our obedience and faith in Him. Whether we are granted abundant riches or severe poverty we must always strive to obey the commands of Allah (azza wa jal) and to fulfill our duties towards Him. A believer’s honour lies in Islam. The words of Allah (the Qur’an) and the Sunnah should be our guides, not the desires of the society surrounding us, which places great value on wealth and materialism. We are merely travelers in this world and we will soon move on. What we will take with us from this world will be our good deeds. They will be our wealth on the Day of Judgment and they are what we will be judged on. He whose deeds are heavy on the scale, will have succeeded and gained something that all the wealth of this world cannot buy, the pleasure of his Lord and eternal paradise.