CHAPTER 3: THE RICH – PART 4
The Prophet of Allah, sallallahu ‘alayhi wa sallam, supplicate to Allah to bless them:
He, sallallahu ‘alayhi wa sallam, supplicated for `Abdur-Rahmaan ibn `Awf (a Companion) and asked Allah to bless his wealth. Anas ibn Maalik narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, saw `Abdur-Rahmaan ibn `Awf wearing a yellowish perfume, and said: ‘What is this?’ He said: “I got married to a woman for the dowry of a stone’s weight of gold.” The Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “May Allah bless your affairs; have a wedding banquet, even if it is one sheep.” (Reported by Al-Bukhari (5155) and Muslim (1427).) (This story happened just after ‘Abdur-Rahmaan ibn ‘Awf migrated to Madinah. He came from Makkah having no money, so he borrowed some money and started to trade until he (in a very short period) became wealthy.)
`Urwah Al-Baariqi (a Companion) said: “A travelling market for selling camels and sheep approached, and the Prophet of Allah, sallallahu ‘alayhi wa sallam, gave me a Deenaar (golden coin) and said: ‘Go to that market and purchase an ewe.’ So I went to the caravan and haggled with the owner, and bought two ewes for one Deenaar, then went to sell one of the ewes, so a man approached to buy from me, and we haggled, then agreed on the price of one Deenaar for one ewe. Then, I went to the Prophet of Allah, sallallahu ‘alayhi wa sallam, with one Dinar and one ewe, and said: ‘O Messenger of Allah, here is your Deenaar and your ewe,’ and told him the story. He, sallallahu ‘alayhi wa sallam, said: ‘O Allah, bless his transactions.’” (Reported by Al-Bukhari (3643) summarised and also reported by Ahmad (18873) and the wording is for Ahmad.)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, supplicated for those who are easygoing during buying and selling:
Jaabir ibn `Abdullaah narrated that the Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “May Allah have mercy upon a man who is easygoing when selling, buying, and when asking for money he lent.” (Reported by Al-Bukhari (2076).)
Ibn Hajar said: “Among the benefits of this narration:
• It is encouraged to be easygoing in dealings, keep away from greed and use lofty manners.
• It is urged to keep away from pressuring people when asking for debts back, as well as accepting their excuses and pleas for pardon.” (Fat-h Al-Baari (4/307).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, informed that Allah loves them:
Abu Hurayrah narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “Allah loves those who are easygoing when selling, buying, and seeking to have loans paid back.” (Reported by At-Tirmidhi (1319).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, reported that being easygoing is a cause for entering Paradise:
`Uthmaan ibn `Affaan narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “Allah admitted a man into Paradise who was easygoing when selling, buying, and seeking to have loans paid back.” (Reported by Ibn Majah (2201) and Ahmad (412).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, supplicated for those among them who used to give charity, both obligatory and voluntary:
`Abdullaah ibn Abu Awfa (a Companion) said: “The Prophet of Allah, sallallahu ‘alayhi wa sallam, supplicated for those who brought their charity, by saying: ‘O Allah, send your blessings on the family of so-and-so.’ When my father took his charity to him, he, sallallahu ‘alayhi wa sallam, said: ‘O Allah, bless the family of Abu Awfa.’” (Reported by Al-Bukhaari (1498) and Muslim (1078).)
An-Nawawi said: “This supplication, sending blessings, is in compliance with Allah’s Statement (which means): «Take, [O Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [Allah’s blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing.» [Quran: 9:103]” (The explanation of An-Nawawi on the book of Muslim (7185).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, got angry at those who appeared to have some signs of arrogance:
`Abdullaah ibn `Amr (a Companion) said: “A Bedouin man came to the Prophet of Allah, sallallahu ‘alayhi wa sallam, wearing a black wool Jubbah (cloak) that had silk embroidery, and said: ‘Your companion (meaning the Messenger of Allah, sallallahu ‘alayhi wa sallam) wants to raise the rank of every shepherd, the son of a shepherd, and lower the rank of every horseman, the son of a horsemen.
Then the Prophet of Allah, sallallahu ‘alayhi wa sallam, stood angrily, grabbed him by his Jubbah and said: ‘I do not see that you are wearing the clothes of those who have intellect.’ Then, he, sallallahu ‘alayhi wa sallam, went back and sat, and said: ‘When Nooh was about to die, he called his two sons and said: ‘I am confined to only being able to give you two an extolment; I order you to do two things, and forbid you from two things: I forbid you from polytheism and arrogance.”” (Reported by Ahmad (7061).)
Sa’eed ibn Ayman, the servant of Ka`b ibn Sawr (a Companion), said: “When the Messenger of Allah, sallallahu ‘alayhi wa sallam, was speaking with his companions, a poor man approached and sat next to a rich man. When he did so, the rich man pulled a part of his garment towards himself, as if to not allow the man to touch it. Afterwards, the colour of the Prophet of Allah, sallallahu ‘alayhi wa sallam, changed, and said: ‘O so-and-so, are you afraid that sitting close to him will cause your wealth to go to him, and his poverty to you?’ The man said: ‘Is richness bad, O Messenger of Allah?’ He, sallallahu ‘alayhi wa sallam, replied: ‘Yes; your richness calls you to Hellfire, while his poverty calls him to Paradise.’ The man said: ‘So what will save me from Hellfire?’ He, sallallahu ‘alayhi wa sallam, said: ‘Console him.’ The rich man said: ‘I shall do so.’ Meanwhile, the other man said: ‘I have no interest in him.’ So the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: ‘Then seek forgiveness and supplicate for your brother.’” (Reported by Ahmad in his book Az-Zuhd (pg. 38).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, became angry at those among them who withheld their obligatory charity:
Abu Hurayrah said: “The Messenger of Allah, sallallahu ‘alayhi wa sallam, sent `Umar to collect charity, and it was said that Ibn Jameel, Khaalid ibn Al-Waleed, and Al-`Abbas, the uncle of Messenger of Allah, sallallahu ‘alayhi wa sallam, withheld their charity.
The Messenger of Allah, sallallahu ‘alayhi wa sallam, said: ‘Why does Ibn Jameel withhold charity, even though he was poor and Allah made him rich? As for Khaalid, then surely you are oppressing Khaalid. He is a man who has kept his armour, weapons, and riding beasts for Allah’s Sake [in Jihaad]; as for Al-`Abbas, I have already taken two years’ worth of charity from him.’” (Reported by Al-Bukhari (1468) and Muslim (983).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, clarified that true richness is that of the heart:
Abu Hurayrah narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “Richness is not to have many possessions of this worldly life, but richness is that of the soul.” (Reported by Al-Bukhari (6446) and Muslim (1051).)
Ibn Battaal (a scholar) said: “The meaning of the narration is that the reality of richness is not to possess a lot of wealth, because many of those whom Allah has given wealth are not content with what they have been given. The effect is that they strive very hard to increase their wealth, and such a person (usually) does not care where the wealth comes from; it is as if they are suffering from poverty, judging by how much they strive to attain more wealth. The reality of richness is that of the soul; such a person is sufficed and contented with what they have been given; such a person does not strive to increase their wealth; such a person does not insist on increasing their wealth, so it is as if they are rich.” (The explanation of Ibn Battaal on the book of Al-Bukhaari (10/156).)
Abu Tharr (a Companion) said: “The Messenger of Allah, sallallahu ‘alayhi wa sallam, said: ‘O Abu Tharr, do you view that having abundant money is what makes a person rich?’ I said: ‘Yes, O Messenger of Allah.’ He, sallallahu ‘alayhi wa sallam, said: ‘So you view that having little money makes a person poor?’ I said: ‘Yes, O Messenger of Allah.’ He, sallallahu ‘alayhi wa sallam, said: ‘Being wealthy is to have a rich [content] heart, and
being destitute means to have a poor heart.’” (Reported by Ibn Hibban (685).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, clarified how important it is to couple richness with piety:
`Abdullaah ibn Khubayb (a Companion) narrated from his uncle who said: “We were sitting, and the Messenger of Allah, sallallahu ‘alayhi wa sallam, approached with traces of water on his head. We said to him, ‘O Messenger of Allah, we see you in a good mood.’ He, sallallahu ‘alayhi wa sallam, replied: ‘Yes, and all praise belongs to Allah.’ Then the people began speaking about richness, and the Messenger of Allah, sallallahu ‘alayhi wa sallam, said: ‘There is no problem with being rich, so long as the person fears Allah. However, health is better than richness for someone who fears Allah, and having a pleasant attitude is a blessing.’” (Reported by Ibn Majah (2141).)
An-Nawawi said: “Therefore, richness without piety is a means for destruction, for a person would gather wealth from places that are not their right, would withhold it from those whose right it is to take it, and would spend it in unlawful places. However, if the person had piety, then all the evil goes away, and goodness comes forth in that wealth.” (The explanation of As-Sindi on the book of Ibn Maajah (4/370).)
An-Nawawi said: “The term “Health is better than richness for someone who fears Allah.” because having a healthy body helps one worship Allah. Health is wealth that is extended over a long period of time, and sickness is weakness that prevents one from worshipping Allah and other things. Also, health coupled with a long life, is better than wealth with sickness, for the one that is sick is like the one that is dead.
The term “Having a pleasant attitude is a blessing,” means, to have high spirits and being in a pleasant mood, a prerequisite for thanking Allah and having patience, which makes richness and poverty the same in the individual’s mind, is one of the blessings. (Murqaat Al-Mafaateeh (15/201).)
Conclusion:
There is no doubt that Islam does not approve of amassing wealth or using it solely for one’s enjoyment or for leading a luxurious life. Indeed, all Islamic legislation in matters of finance is geared towards a fair distribution of wealth. Within this context, the question arises whether being rich is permissible in Islam or not. As we have seen, some of the Prophet’s best and closest Companions were rich and we do not find any narration, which tells them to get rid of their riches. Indeed, the Prophet of Allah, sallallahu ‘alayhi wa sallam, received donations from such people to support his mission, and he, sallallahu ‘alayhi wa sallam, thanked them for their generosity. There is nothing wrong from the Islamic point of view in being rich, provided that one makes the right use of one’s riches. Furthermore, to be rich is not synonymous with hoarding up money. According to eminent scholars and commentators of the Quran, the difference between permissible wealth and punishable riches is payment of Zakah (obligatory alms). If one pays the Zakaah of his wealth on time, this payment serves as purification of the money.
The Prophet of Allah, sallallahu ‘alayhi wa sallam, clarified though, that for money to be praiseworthy, one has to earn it through lawful means, pay its due Zakah and spend it in ways that please Allah. The one who fulfils these conditions will have nothing to worry about with regards to his wealth on the Day or Accountability. Rather, wealth will be a source of reward for him and will enable him to perform virtuous deeds other people cannot perform.
By Muhammad Saalih Al-Munajjid
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