ON CONDEMNATION OF MISERLINESS The Ayah of the Qur'an and the Ahadith of Rasulullah ﷺ, given in Chapter I, have made it abundantly clear that there are great and enormous virtuous gains and profits in spending in the path of Allah Ta'ala. Any deficiency in this will bring a corresponding heavy loss which, by itself, is deplorable. However, Allah Ta'ala and Rasulullah ﷺ have condemned and given such warnings against miserliness and hoarding that, are in a way, a great favour of Allah Ta'ala on the Ummah of Rasulullah ﷺ, as these have been given with a view to saving them from this deadly disease. Both the Holy Qur'an and the Ahadtih have treated this subject in many different ways: such as persuasions to do virtuous deeds, warnings prohibiting the evil and harmful acts, etc. It is difficult to cover fully any of these aspects. However, as an example, a few Ayah and Ahadith are given in this Chapter.
Translation: 1. Spend your wealth for the cause of Allah, and be not cast by your own bands to ruin. (al-Baqarah: 195)
Note: This Ayah has already been mentioned at No. 3 of the Ayah in Chapter I. This Ayah considers the failure to spend for the cause of Allah Ta'ala as self-ruination and destruction, and has been mentioned in detail by the Sahabah Radhiyallahu anhum. Who would want his own ruination and destruction, but how many are there who, after knowing this full well, try to save themselves from this calamity and keep away from hoarding? What can be the conclusion other than that,our minds being befogged by negligence, we are bent upon causing our own ruin.
2. Shaitan promise you destitution and enjoins upon you lewdness. But Allah promises you forgiveness from Himself with bounty. Allah la All-Embracing, Al-Knowing(alBaqarah: 268)
Note: According to Abdullah Ibne Mas‘ud Radhiyallahu anhu, Rasulullah ﷺ has said that man is influenced within his mind by Shaitan and also by an angel. Shaitan’s purpose is to frighten him with evil results (like spending will bring poverty) and to falsify the truth, while the angel promises blessings and confirms the truth. Whoever perceives the angel's advice should think it to be from Allah Ta'ala and be thankful for it; and whoever thinks the opposite, should seek the protection of Allah against Shaitan, as it is he who creates such thoughts in man's mind; and then Rasulullah ﷺ recited the above Ayah in support of his contentions. The Ayah actually denotes Allah’s direction that Shaitan (Tightens by this fear of becoming poor and incites us to indulge in obscenities, which in fact is falsifying the truth. Ibne Abbas Radhiyallahu anhu says that the above Ayah contains two things from Allah Ta'ala and two from Shaitan. Shaitan avows poverty and orders evil; he asks us not to spend anything but to hoard it carefully for later needs. And Allah Ta'ala promises forgiveness of all sins and an abundant increase in provisions.
Imaam Ghazali Rahmatullah alayhi says that one should not get involved in fears for the future but should trust in Allah Ta'ala, Who has promised to provide livelihood; and consider such fears as an evil influence of Shaitan. As has been mentioned in the above Ayah, Shaitan fosters the thought in the human mind that, if you do not hoard wealth, you would land in trouble and difficulties when you fall ill or become unfit to earn or when some other emergency arises. Through these thoughts, he keeps people involved in toil and hardships all their lives and later makes fun of them that the men, through imaginary future fears, are caught in real hardships at present in the form of constant anxiety to save for the fearful thought of an unknown future!
3. And let not those who hoard up wealth that Allah has bestowed upon them of His bounty think that it is better for them. No, it is worse for them. That which they hoard will be made a collar (in the form of a snake and put round theiy necks)on the Day of Resurrection. Allah’s is the heritage of the heaven and the earth, and Allah is Informed of what you do(Aal-e-Imran: 180) t
Note: According to Bukhari, Rasulullah ﷺ has said that, if a man has been given wealth by Allah Ta'ala, but fails to pay Zakaat on it, that wealth willon the Day ol Judgementrbe turned into a bald-headed snake (extremely poisonous) with two spots under its mouth (a sign of deadly poison) and will be put round his neck.
The snake will grab both his jaws and say,"I am your hoarded wealth and the protected treasure". Then Rasulullah ﷺ recited the above Ayah. This Hadith wiirbe repeated in Chapter 5 under Ahadith at No.2. Hasan Basri Rahmatullah alayhi has said that the above Ayah was revealed about the Kaafirs and about those Muslims who are miserly and do not spend in the path of Allah Ta'ala. Ikrimah Radhiyallahu anhu has said that, when someone fails to fulfil the demands of Allah Ta'ala from his property, that property will become a bald-headed snake and chase the person who will be begging for protection from it.
Huzar Bin Bayan Radhiyallahu anhu has quoted Rasulullab ﷺ to say that when a close blood relation approaches a relative for help from his spare wealth and the latter refuses it, due to miserliness, that wealth will become a snake to b" worn by the owner of the wealth round his neck, Rasulullah ﷺ then recited the above Ayah. Many Sahabah Radhiyallahu anhum have also repeated this subject Masrooq Rahmatullah alayhi says that the above Ayah refers to the person whom Allah Ta'ala has given wealth but who fails to fulfil his obligations to his relatives: that property will be turned into a snake which he will be made to wear round his neck. He will ask the snake, “Why are you persecuting me, The snake will replyfl an your property (al-Durr al-Manthur)
Imaam Razi Rahmatullah alayhi writes in his Tafseer ‘Kabeer’ that the preceding Ayah exhort us to participate in Jehaad personally. This Ayah contains exhortation to spend money in the path of Allah and warns those who do not spend for the cause of Allah, that their wealth will become a bald snake, which would be hung round their necks. After a detailed discussion of the topic, the Imaam Rahmatullah alayhi says, 'This Ayah does not apply to the cases of Supererogatory spending (Nafl Sadaqaat). It applies to cases of failure in obligatory spending, which falls in several categories: first, spending on oneself and the dependents in the household; second'paying Zakaat and the third, spending money at the time when the Muslims are invaded by non-Mulims to destroy their life and property: the rich must give to the defenders as much as needed, which will in fact mean protection of their own life and property; fourth, to help a person in distress till he is out of danger. All these payments are obligatory.
Translation: 4. Lol Allah loves not such as are proud and boastful, who hoard their wealth and eqjoin avarice to others, and hide that which Allah has bestowed upon them of His bounty. For disbelievers We prepare a shameful doom. (An-Nisaa: 36-37)
Note: Teaching miserliness may be by verbal encouragement or by setting a personal example for others; this subject has been treated in many Ahadith to the effect that whoever adopts a wrong course suffers for his own sins as well as of those who follow his example; there will be no reduction in the punishment to the followers for their own sin. This subject has already been discussed earlier in detail. In the explanation of ’'Mukhtaalan-Fakhoora", Mujahid Rahmatullah alayhi has been quoted to have said that anyone who keeps counting the things gifted to him by Allah Ta'ala, and does not offer thanks to Him, is a proud person. Abu Saeed Khudri Radhiallako anhu has quoted Rasul uU ah ﷺ as saying that, on the Day of Judgement when Allah Ta'ala wil collect His entire creation in one place, the fire of Jahannam will advance furiously, flames over flames, towards the people and the angels appointed on it would like to halt it, but it will say,"I swear by my Lord, let me get hold of my companions or else 1 will swallow all of these people". The angels will ask who are they? It will reply,"Every proud person and tyrant". After that, it will pick up with its tongue, one by one, every cruel and arrogant person and devour him, like an animal eating grass. It will withdraw after that, but return soon after, with the same fury and demand the conceited and the persons thankless to Allah Ta'ala, picking them up one by one and swallowing them. In the third turn, it will come and deal with all those who were arrogant and strutted proudly in life. Thereafter the reckoning of the remaining people will commence.
Jaabir bin Sulaim. (Hujaimi) Radhiyallahu anhu says that once, he came to visit Rasulallah ﷺ and met him in a street of Madinah. He asked him about the wearing of the ‘Izaar’ flower garment), to which he replied, Tt should be worn halfway down to the calf, but if you dislike that, you may wear it a little lower, and if you do not like it even that high, you can wear it still lower, till it comes down to a point just above your ankles. If even that is not to your liking, there is no further scope, as Allah does not like those who are proud and boastful (and trailing of lower garment or wearing it lower than the ankles is a sign of pride)' He then asked about the acts of kindness and Rasulullah ﷺ replied, “Do not consider any act of kindness too small or insignificant, nor delay it, be it a piece of string or a shoe-lace (that you give to someone), or a bucket of water (that you fill for someone) or to remove a harmful object from the road or to speak to someone with a smile or pay Salaam to a wayfarer, or to show affection to a person in distress; all are good acts of beneficence. If someone talks about a vice which you may have, you should suppress his vice that you may know of; the concealment of his vice will bring you reward and its disclosure will be a sin. When you intend to do something, and you will not regret its becoming known to people, go ahead and do it. And if there be something you wish to do but are afraid of people knowing it, do not do it (as that is the sign of its being a vice)". Abdullah Bin Abbas Radhiallah anhu says that Kardam Ibne Yazid and others used to come to the Ansaur and advise them not to spend too much, as they feared that all their possessions might get exhausted and they might become destitute. They advised them to keep back something for meeting any unforeseen eventuality. The above Ayah was revealed as condemenation of such persons. (Durrt Manthur)
5- They who hoard up gold and silver and do not spend it in the way of Allah, unto them give tidings (O, Muhammad) of a painftil doom. On that Day when it will (all) be. heated in the fire of Jahannam, and their foreheads and flanks and their backs will be branded therewith (and it will be said unto them). Here is what you hoarded for yourselves. Now taste of what you used to hoard. (alTaubah: 34-35)
Note: The Ulama have said that the mention of forehead, etc., means that all the parts of the body will be branded. Another Hadith confirms this interpretation, saying that face to foot, all will be branded. Some of the Ulama have said that there is mention of only three limbs in the Ayah because these are very sensitive to pain, while others have said that these three parts have been mentioned because, when a person meets an indigent person, he turns his face and shoulder away from him and walks off with the back towards the poor man; hence the painful suffering promised fpr these three particular parts. There are other reasons toe. The above Ayah mentions branding with the heated gold and silver, while the Ayah at No. 3 above mentions the property turning into a snake and chasing its owner. Both these punishments are appropriate in their respective fields, which will be clear in Hadith No. 2 of Chapter V. In the above Ayah according to Abdullah Ibne Abbas Radhicdlaho ortho and several Sahabah, the hoarded wealth means that particular property from which Zakaat has not been paid, while that from which Zakaat has been paid is not considered hoarded wealth. Ibne Umar Radhiyallahu anhu however, has said that this order was revealed before the order for paying Zakaat; thereafter, Allah Ta'ala made Zakaat, when properly paid, the source of purification of the rest of the property.
Thauban Radhiyallahu anhu has said that, at the time when the above Ayah was revealed, we were accompanying Rasulullah Sallal laho alayhi wa sallam on a journey. Some of the Sahabah Radhiyallahu anhum submitted, ”0 Rasulullah, when this is the fearful result of collecting gold and silver, what then is the best wealth to be hoarded as a treasure?". The reply was, The tongue which remains busy in Zikr of Allah, the heart full of thanks to Allah Ta'ala and a pious wife who helps in preparing for the Akhirah". Umar Radhiyallahu anhu anhu has been quoted to say that, when the above Ayah was revealed, he went to Rasulullah Sallallahu alayhi WQsallam and submitted that the Ayah weighed heavily on the minds of the Sahabah Radhiyallahu anhum. Rasulullah Sallallabx) alayhi wasal lam said that Zakaat had been made obligatory for the very purpose of making the remaining property pure and fit for inheritance, and the best thing to be treasured is the devoted wife who causes pleasure when seen, obeys orders instantly and takes full care of herself and the husband's property when the latter is away (on travels). In reply to a question from Abu Bakr Radhiyallahu anhu as to what was the best thing to be treasured, Rasulullah ﷺ said, The tongue in rememberance of Allah, the heart filled with thanks to Allah Ta'ala and a pious wife who helps in virtuous deeds". Abu Zarr and Abu Umamah Radhiyallahu anhu ma have quoted Rasulullah ﷺ as saying that whoever has a Dinaar (gold coin), a Dirham (silver coin) or a piece of gold or silver and does not spend it in the path of Allah, this money (unless it is kept back for paying a debt) will be taken as a treasure and will cause him to be branded on the Day of Judgment. Similarly, any one who leaves behind, after his death any amount of hoarded silver or gold, will be branded with it on the Day of Judgment,even if, later he is sent to Jahannham or forgiven Ali Radhiyallahu anhu quotes Rasulullah ﷺ as saying that Allah Ta'ala has made obligatory i the properties, of the rich Muslims, as much as would suffice for the needs of the poor. The poor suffer from hunger and want of clothing because the rich do not give away what is due on their property Beware! Allah Ta'ala will demand an explanation from the rich about it or punish them severely! (al-Durr al-Manthur). There is a commentary on this Hadith given in ‘Kanz-ul-UmmalV And it has been narrated in another Hadith, on the authority of Abu Hurairah Radhiyallahu anhu, “If in the knowledge of Allah Ta'ala, Zakaat were not sufficient for the poor, He would enjoin something more to be paid, apart from Zakaat". Therefore, the hunger of the poor is a consequence of the rich people’s sin of withholding Zakaat, or not paying it in full. (Kanz). Bilal Radhiyallahu anhu has quoted Rasulullah ﷺ as saying, 'Meet Allah Ta'ala in a state of poverty and not in riches". When asked how is that to be, the reply was, ’When you get something, do not hide it and do not refuse a needy person". On the query as to how that was possible, the reply was,"If that cannot be, then Jahannam is the end". Abu Zarr Ghifari Radhiyallahu anhu is one of those whose belief was that money was not a thing to be kept. He thought that one Dirham was one branding and two Dirhams were two brandings. We have already narrated quite a few stories about him in the foregoing pages.
Once Habib Ibne Salmah Rahmatullah alayhi, the governor of Syria, sent three hundred Dinaars (gold coins) as a gift to Abu Zarr Radhiyallahu anhu, with the request that he should spend the money on his own needs. But Abu Zarr Radhiyallahu anhu declined to accept the money saying,"Can't you think of anyone other than me, who is more liable to be deceived into a mistrust of Allah Ta'ala (i.e. keeping so much money in one’s possession is a sign of heedlessness towards Allah Ta'ala). Truly, it is a deception to be unafraid of Allah’s punishments. There are many Ayah to that effect in the Holy Qur'an; for example:
"Let not the deceiver deceive you with regard to Allah Ta'ala". (alFaatir: 5)
The Ayah has been re-quoted below at Sr. No. 38 in Chapter six, with many more Ayah about this world and the Akhirah. Abu Zarr Radhiyallahu anhu then added,"I need but a little shelter to protect myself against the sun, three milch goats whose milk should suffice for our family, and a slave-woman good enough to take care of me and my family. And I feel afraid (of Allah Ta'ala) to keep anything that exceeds my bare necessities". Abu Zarr Radhiyallahu anhu is also reported to have said,"On the Day of Resurrection, the one who possessed two Dirhams will be detained longer (for Reckoning) than the person who possessed one Dirham". (al-Durr al-Manthur)
Abdullah Ibne Saamit Radhiyallahu anhu says,"I was once sitting in company with Abu Zarr Radhiyallahu anhoy when a man brought for him his daily allowance from the Baitul Maal (Public Treasury). He sent his slave-woman to the market who bought for him the things he needed for the day. After this, he was left with seven Dirhams. He told her to get small change for the money so that he might distribute it among the poor. I asked him to keep it, for he might want it for entertaining his guests or for any other need that might arise. Abu Zarr Radhiyallahu anhu said that Rasulullah Sallal laho alayhi wa sallam had told him once, It is an established fact that whosoever hoards some gold or silver is like one keeping a spark of the fire of Jahannam in his possession, until he spends it for the cause of Allah."(Targheeb).
Shaddad Rahmatullah alayhi says that Abu Zarr Radhiyallahu anhu would listen to Rasulullah ﷺ giving a strict commandment regarding a matter and then go to his lonely resort in the forest (where he was living). Sometimes, the commandments were made lenient afterwards (as a concession to the weaker natures) but he did not know of it, and, therefore, stuck to the same strict commandment. (al-Durr al-Manthur). It is true that Abu Zarr Radhiyallahu anhu held extremely stern views concerning money matters; undoubtedly perfect asceticim consists in adhering to his views, and our spiritual leaders lived up to the same high standards of renunciation. But it is not worthwhile imposing these high standards on everybody; nor does, as a rule, failure to comply with themjead one to Jahannam. Fortunate are those who can be stern and austere in these matters, of their own sweet accord, with the special aid and favour from Allah Subhanahu Ta'ala. May Allah grant this humble author? who regards himself to be a mere worlding, something of the fine qualities possessed by the great ascetics of those times.
Translation: 6."And nothing prevents their contributions to be accepted from them, save that they have disbelieved in Allah and His Rasul and that they come not to worship save as idlers, and pay not (their contribution) save reluctantly. So, let not their riches nor their children please you (O Muhammad). Allah thereby intends but to punish them in the life of the world and that their souls shall pass away while they are disbelievers. (at-Taubah: 54-55)
Note: Beside faithlessness, carelessly offered Salaat and reluctance in giving Sadaqah have been mentioned as causes of non acceptance of alms. The subject of Salaat has been dealt with in detail in the book"The Virtues of Salaat'. Rasulullah ﷺ has said about Salaat, that he who does not offer Salaat has no place in Islam. In fact, there is no Deen without Salaat, which is as important for the Deen as the head is for the body. Rasulullah ﷺ has further said that the Salaat offered with utmost humility and supplication ascends to the heavens as a luminous object, with good wishes for the concerned person’s welfare and prosperity, whereas the Salaat carelessly offered assumes a black ugly shape, curses the person concerned: 'May Allah ruin you as you have ruined me," and is thrown like a dirty rag on his face. Another Hadith says that the very first deed taken up for reckoning on the Day of Judgment will be the Salaat. If it is reckoned as satisfactory, all the remaining deeds will become acceptable, and if Salaat is rejected, nothing else will be acceptable.
The next thing mentioned in the above Ayah is the reluctantly given Sadaqah, which will be rejected. In case of Zakaat, only the obligation will be taken as fulfilled. In various narrations about Zakaat, Rasulullah ﷺ has said that Zakaat must be given cheerfully, which beside fulfillment of obligation, will bring numerous blessings and rewards. In another Hadith in Abu Dawood, Rasulullah ﷺ has stated, "Whosoever gives with the intention of receiving a good return will certainly receive it, while the one who does not give,shall be made to pay." Some versions add with penalties’ after to pay’. Jafar Ibne Muhammad Rahmatullah alayhi has narrated that once he went to see Khalifah Abu Ja'far Mansoor and there he saw a descendant of Zubair Radhiyallahu anhu who had come to request the Khalifah for some help. The Khalifah ordered something to be given to him, but the person complained of this being too little, at which the Khalifah lost his temper. On seeing this, Jafar Rahmatullah alayhi said that he had been informed through his ancestors that Rasulullah ﷺ has said that anything given cheerfully, brings blessings both to the giver and the receiver. On hearing this Hadith the Khalifah Mansoor said,"By Allah I was not happy while giving it to that person, but now I feel very glad”. Thereafter, Ja'far Rahmatullah alayhi turned to the Zubairy and said that he had also received a Hadith through his ancestors that, if a person thought a small gift to be too little, Allah Ta'ala would deprive him of receiving any bigger one. The Zubairy replied,"By Allah I had thought of the sum given to me to be too little but, after hearing the Hadith, this same sum has grown big in my eyes". Sufyan Ibne Uyaynah Rahmatullah aJaihe, who has related this story, says that he met that Zubairy later and asked him how much he had received from the Khalifah. He said that it was a small amount but, eventually with Allah's blessing, it earned a profit of fifty thousand.
Sufyan Rahmatullah alayhi has further said that Jafar Rahmatullah alayhi was from the ‘Ahl-al-Bait (a descendant of Rasulullah Sallalloho alayhi wa sallam) and anyone from among them was a source of general benefit like the rain. In the above instance, by quoting two different Ahadith, Jaiar Rahmatullah alayhi benefited both the parties, making them happy. One may envy the rulers of that time, for accepting willingly and cheerfully the words of Rasulullah Sallalloho alayhi wa sallam. This was because of the spiritual environment that prevailed in those days.
The next thing in the above Ayah pertains to one's property, and descendants becoming a source of chastisement in this life. The children become a source of trouble and grief for the parents due to illness, sufferings and death. Muslims also suffer from such happen ings but, because any type of suffering in this life turns into a blessing and reward in the Akhirah for them, these no longer appear as a punishment but a cause of ultimate couifort and happiness in Akhirah. As for the faithless, who will have no reward in Akhirah for the troubles in this life, all their sufferings are nothing but a punishment Ibne Zaid Rahmatullah alayhi has said that punishment in this life means all sorts of troubles and calamities which people have to undergo. For the unbelievers it is a punishment, while the Muslims derive blessings therefrom.
Translation: 7. And let not your hand be chained to your neck, nor open it with a complete opening, lest you sit down rebuked, denuded. Lot Allah enlarges the provision for whom He will, and straitens (it for whom Re will). Lol He was ever Kriower, Seer of His slaves. (Bani Israel: 29-30)
Note: At this place in the Qur'an, detailed warnings have been given in respect of requisite standards in soda! obligations. In this particular Verse, there is warning against miserliness and extravagance and also an encouragement to be moderate and to adopt a middle course in giving Sadaqah. Certain narrations say that someone solicited Rasulullah ﷺ to give him something, but when he replied that he had nothing to give, the man siad,"Give me the shirt that you are wearing". Rasulullah ﷺ was kind enough to give it to him. Thereupon this Verse was revealed.
Ibne Abbas Radhiyallahu anko has said that the above Verse pertains to domestic expenses, in which a middle course be adopted, avoiding miserliness and extravagance. Rasulullah ﷺ has also mentioned several times that whosoever adopts moderation will not become poor. The last part of the Ayah rejects the foolish naive idea that all are entitled to equality in provisions of life. It is entirely in the hands of Allah to enlarge provisions or restrict them, on whosoever and as He wills. He is the best Judge of matters concerning His slaves and knows their expediencies. Hasan Radhiyallahu anhu has said that Allah Ta'ala is fully aware of the circumstances prevailing upon His slaves and JufSws what is advisable for each. He gives to whom he wills affluence and sends hardship on those for whom He wills poverty. It is given at another place in the Qur'an:
"And if Allah were to enlarge the provision for His slaves; they would surely rebel in the earth, but He sends down by measure as He wills., bo!. He is Informed, a Seer of His bondsmen (ashShuraa: 27) This particular Verse indicates that an overall affluence for mankind will cause all-round arrogance and disturbances. As a matter of experience it may well be seen that, if Allah Ta'ala be so gracious as to make everyone rich, human administration would become impossible, as all and sundry will behave as independent masters and there will be no one willing to work for anyone else. Ibne Zaid Rahmatuliah alayhi has said that whenever in Arabia production.became plentiful, people indulged in killing and imprisoning each other, but when a famine occured all these evils would disappear. Ali Radhiyallahu anhu and a number of other Sahabah Radhiyallahu anhum have said that the Ayah was revealed when the Sahabah of the Suffah Radhiyallahu anhum wished to obtain some worldly benefits. Qatadah Rahmatullah alayhi, in his interpretation of the Ayah, has said,"The best sustenance is that which does not make one arrogant, nor does one get overwhelmed with it". We were told that the worst fear of Rasulullah ﷺ about his Ummah was that they would become infatuated with worldly splendour! Someone asked Rasulullah ﷺ whether the lawfully earned money could become a source of evil, whereupon this particular Ayah was revealed.
In a Hadith Qudsi, Rasulullah ﷺ has reported Allah Ta'ala as saying,"Whosoever behaves disrespectfully towards a friend of Mine (a wali) is like one waging war against Me and I become as wrathful, while protecting My friends, as a furious lion (when attacking its prey)". Rasulullah ﷺ said,"No one can attain nearness to Allah Ta'ala more readily than by fulfilment of obligatory matters. Secondary (in importance in this regard) are the optional prayers (Nawafil) whereby a person can also come close to Allah Ta'ala (the more he offers these, the nearer he approaches Him till he earns love from Allah Ta'ala). At that state, Allah Ta'ala assumes control of his eyes, ears and hands and becomes his constant Helper. Allah Ta'ala responds when he cries to Him; when he asks for something, He meets his demands."Allah further says,"I never hesitate when I will to do something, except when the soul of My Mu'min slave is to be taken as, for some reason, he does not wish to die; and I do not want to go against his wishes; whereas death is a must Some of my slaves are keen to offer special type of prayers but I do not let them do so, for it may lead to Vanity; some of them are such,who can have sound faith only when in good health, if I destine sickness for them, they are adversely affected; there are others who can maintain their faith only in sickness, if I order health for them, they may go astray. I give orders befitting the affairs of My slaves, because I know all that is in their minds".
This Hadith is immensely important, as it concerns pre-ordained matters. It, however, does not mean that we are not required to help a poor or sick person. If that were so, all the Ayah of the Qur'an and the Ahadith about Sadaqaat and alms would become irrelevent, so would the Ahadith regarding treatment of the sick. Rather, destiny will continue to operate, against which it is impossible for doctors and health organizations to stop the occurrenCf disease, or for a state to completely end poverty. By all means, people must continue to help others, to show sympathy, and give treatment to the sick, according to available means, as we are all entrusted with these missions. Every effort in this regard by anyone is worthy of rewards according to one’s contribution, both from worldly and religious points of view. Despite all such efforts, if the sick do not get well and the poor are not relieved of poverty, they must not be dismayed, but should think that Allah Ta'ala has willed it so and that it is bound to be good for them. We have no power to act against destiny, but we must continue to make increased efforts to help, to sympathise, to give good treatment and to succour the needy, the poor and the sick.
Translation: 8. Whatever Allah Ta'ola grants you, seek also therefrom, for Akhirah, and do not forget your share in this life, (which has to be for the Akhirah), be kind (to people) as Allah has been Kind to you; refrain from making trouble in the earth (by disobeying Allah and violating human rights); certainly Allah dislikes the trouble-makers. (al-Qasas: 77)
Note: The Holy Qur'an gives this as a warning, from the believers to Qaroon (Korah). The complete story is given on non-payment of Zakaat by Qaroon in Chapter 5 under Ayah No. 3.Suddi Rahmatulah alayhi has said that the phrase of"seeking for Akhirah’ means gaining nearness to Allah Ta'ala by giving Sadaqah and by helping one’s kith and kin. Ibne Abbas Radhiyallahu anhu has said that,"not to forget your share in this life, means, not to ignore working for the pleasure of Allah Ta'ala. Mujahid Rehmatullah alayhi has said that offering prayers to Allah Ta'ala, is a part of this life, for which we shall get a reward in the Akhirah. Hasan Basri Rahmatullah alayhi has said that it means keeping sufficient amount for one’s need and spending the rest for the Akhirah. One Hadith says that one may keep a years requirement and should spend the rest. To forget about the share of one’s Akhirah is an extreme cruelty to oneself.
Rasulullah ﷺ has said that on the Dqy of Judgement a person will be brought before Allah Ta'ala, like a little lamb (infirm and weak). He will stand before his Lord, Who will demand what he had done with the wealth and property that Allah had bestowed upon him. The man will submit,"My Lord, I collected a lot of wealth and increased it very much from what I originally had, but I have left it behind. If you send me back in that world, I shall bring everything here". He will be asked to show what he had sent here to be treasured for this Day. His reply will be the same, that he nad accumulated enormously but had left it behind; that he would bring everything if sent back to that life. Ultimately, in the absence of any accumulation for the Akhirah, he will be sent to Jahannam. All these sayings and reminders by Allah Ta‘ala and His Rasul ﷺ, are matters for serious consideration and are to be acted upon most carefully and not to be read cursorily or ignored. This life is meant to be a preparation for the Akhirah, of which we must take full advantage and earn as much as we can, otherwise life will pass away like a dream. May Allah Ta'ala give all of us the ability to accomplish what is required of us; Ameen.
Translation: 9. Take heed, you are the people who are called to spend in the path of Allah, yet among you there are some who hoard. And as for him who hoards, he hoards only from his soul. And Allah is the Rich, and you are the poor. And if you turn away. He will exchange you for some other folk, and they will not be the likes of you. (Muhammad: 38)
Note: It is obvious that there is no personal interest of Allah Ta'ala in the Sadaqah that we give. All the virtues and benefits that He and His Rasul ﷺ have stated, to encourage us, are for our gain only. Many benefits of Sadaqaat, both from the religious and the wordly point of view, have been dealt with in Chapter one. When a Ruler, who is also the Creator and the Lord, requires someone to do something, without any personal interest, the total gain in this is that of the one who is being told and if he disregards that, to him must come maximum retribution.
One Hadith says that many people receive plenty of bounties from Allah Taala, meant for benefiting other people. So long as they keep on giving to others.they retain them. If and when they go wrong, Allah Ta'ala deprives them of those bounties and grants them to others. These favours, which Allah Ta'ala grants are not confined to riches, but include honourable position, respectability and influence, all of which suffer the same fate. Certain Ahadith say that, when the above Ayah, saying, Tf you turn away from obedience of Allah Ta'ala, He will bring another people in your place’, was revealed, some Sahabah asked Rasulullah Sallallahu alayhi wasal lam as to who will those people be, who will replace them in the event of their disobedience. Rasulullah ﷺ put his hand on the shoulders of Salman Farsi Radhiallah anhu and said,"He and his people". He then swore by Allah and said, "If Islam were placed on the distant stars, some people of Faris (Persia) would have attained to it". (The subject is contained in several Ahadith). It shows that Allah Ta‘ala has blessed them with such keen zeal for Deen and knowledge that they would reach to the stars, if that could help them to attain it. Mishkat has quoted this narration from Tirmizi, In another narration Rasulullah ﷺ has been quoted to have put greater trust in non- Arab people, (Ajami) from Persia and Turkistan, than in his own people, or that he trusted Ajamies, or some of them, more than some of the Arabs.
This is obviously because some people among the Ajam acquired such a distinction that they stood very high, except for the status of Sahabi. The virtues and distinctions of Salman Farsi Radhiyallahu anhu, to which he was indeed entitled, have been mentioned in Ahadith. He suffered great hardships for the true Deen, searching for it in country after country. He had a long life of 250 years according to authentic sources. (Some have put it at 350 years, and some have even exceeded that; so much so that they say that he lived in the time of Isaa Alaihissalam who lived 600 years before Rasulullah ﷺ). Salman Radhiyallahu anhu came to know about the coming of Rasulullah ﷺ from the old Scriptures and he left his home in search of him. He made enquiries from monks and religious scholars of that time, who gave him the good news that the time of the coming of Rasulullah ﷺ was quite close and they explained to him various signs about his appearance. Salman Radhiyallahu anhu was one of the princes of Persia. He travelled far and vide from one country to another, looking for those signs.1 Someone arrested him and sold him as his slave. He was sold several times in that way, as he himself told people. It is narrated in Bukhari that more than ten masters bought and sold him. Finally a Jew from Madinah bought him at about the time when Rasulullah ﷺ migrated to that city. He met Rasulullah ﷺ and indentified him by the signs that he had heard about him. He was satisfied and became a Muslim. He got himself freed from the Jew's slavery by paying ransom-money. Rasulullah ﷺ has said that Allah Ta'ala loved four persons and Salman is one of them. (This does not mean that Allah Ta'ala loves no one else). Ali Radhiyallahu anhu has said that Allah Ta'ala gave seven elite to every Rasul Alaihissalam, meaning, a Jama‘at of great souls who looked after the spiritual and worldly affairs of the Rasul and were his helpers. Rasulullah ﷺ said that he had been given fourteen such divines. When someone asked Ali Radhiyallahu anhu as to who they were, he replied, ”My self, my two sons Hasan and Husain, Ja'far, Hamzah, Abu Bakr, Umar, Mus'ab bin Umair, Bilal, Salman, Ammaar, Abdullah Ibne Mas'ood, Abu Zarr Ghifari and Miqdad Radhiyallahu anhum They had a special position among the Sahabah in various important religious matters.
It is mentioned in Bukhari that, when the Ayah of Surah Jum'ah meaning:
Along with others of them who have not yet joined them, (Referring to the learned divines of the non-Arab regions with particular reference to the East) was revealed, the Sahabah asked Rasulullah ﷺ as to who those people were. Rasulullah ﷺ remained silent, but the Sahabah repeated their question three times. Rasulullah then put his hand on the shoulder of Salman Radhiyallahu anhu and said that if Deen were placed on stars high in the sky, some of his people would reach there to get it. Another Hadith says the same thing about the people of Fans (Persia). Allama Suyuti Rahmatullah alayhi, who is one of the confirmed leaders of the Shafi'ee creed, says that this Hadith fits appropriately as a prediction of the religious accomplishments of Imaam Abu Hanifah Rahmatullah alayhi.
Translation: 10. Naught of disaster befalls on the earth or in yourselves but it is in a Book (Lohe Mahfooz) before We bring it into being....... Lo! that is easy for Allah-That you grieve not for the sake of that which has escaped you, nor yet exult because of that which has been given to you. Allah loves not all prideful boasters, who hoard and who enjoin upon the people avarice; and whosoever turns away, still, Allah is the Absolute, the Owner of Praise. (al-Hadeed: 22-24)
Note: To grieve over a calamity is raiural, but grief must not stop one from participating in religious or worldly activities. To know that certain things are bound to take place, despite any effort to stop them, minimises the sorrow over the loss or damage, as against something which may happen all of a sudden. For that reason, the warning contained in the Ayah refers to all events of life and death, happiness and sorrow or any type of calamity, Allah Ta'ala says that all these things have been preordained by Him, therefore it is no use taking pride over good happenings or grieving over any loss. The Ayah mentions two words (Mukhtaal and Fakhoor), which together mean a pridefu) boaster. The pride is usualy over personal accomplishment and the boasting is on something that is received from outside, like rank or wealth. Qaza'h Rahmatullah alayhi says that he saw Abdullah Ibne Umar Radhiyallahu anhu dressed in coarse clothes, so he took for him a suit made of a material from Khurasan and requested him to put it on for his pleasure. Abdullah Ibne Umar replied that he was afraid of suffering from pride and boastfulness () if he wore those clothes!
11. They it is who say: Spend not on behalf of those (who dwell) with Rasulullah that they may disperse (and go away from youX'with Allah’s are the treasures of the heavens and the earth, but the hypocrites do not comprehend (al-Munafiqoon: 7)
Note: Various Ahadith have coverd this subject: that Abdullah bin Ubayyi the leader of Hypocrites, and his progeny, told people not to give wny aid to those who were close to Rasulullah ﷺ so that they might become disheartened and desert him. Thereupon, the above Ayah was revealed. It is an absolute truth and a common experience that whenever an individual or some people, due to malice and bad intentions, stopped aid to sincere religious workers, Allah Ta'ala by His Grace and Kindness opened a new avenue; so every one of us should have faith that Allah Ta'ala has the sole control over the provisions for human life and no other power however strong can interfere. On the other hand, all those who hinder or stop any help to religious requirements should be prepared to give an explanation for that to Allah Ta'ala on the Day of Judgement, when no false excuses will work, nor will a pleader be of any avail. Let it be known that evading help in such matters by concocted excuses will only result in one's ruining one’s own fate in Akhirah; to obstruct religious requirements or to stop others from helping them, because of some personal hatred and for fulfilling wrong worldly-ends, will result in one’s own disaster rather than bring any harm to others.
Rasulullah ﷺ has said that, when someone evades helping a Muslim brother at the time when he is being villified and dishonoured, Allah Ta'ala remains unconcerned about the evader when he himself is badly in need of help by anyone. (Mishkaat). The practice offtasulullah ﷺ in. any situation is a guideline for the Ummah. It is obligatory on every one of us to try to find out in everything the way he acted and we must, sincerely and to the best of our ability, follow him. He, as a rule, did not hesitate to help even his enemies. There are several examples of that in the books of Ahadith and history.
Abdullah bin Ubayyi, who was the leader of the hypocrites, did not miss any oportunity to cause injury and trouble to Rasulullah ﷺ l It is said about him that, during the journey in which the above Ayah was revealed, he told his people
(hypocrites) that they were a respectable class and that, after reaching Madinah, they would drive the despicable band out of the city (meaning the Muhajireen). In spite of this, when he fell ill a few days after his return from the journey, he told his son, who was a devout Muslim, to go to Rasulullah ﷺ and request him to come to see him, hoping that Rasulullah would agree to the request of the son. The son went and made the request, to which Rasulullah ﷺ readily agreed and accompanied the son to his home. When Abdullah saw Rasulullah he started crying. Rasulullah ﷺ told him,"O enemy of Allah, are you afraid?"He said,"I have not called you to rebuke me, but I have called you to have mercy on me!". At this, the eyes of Rasulullah ﷺ were filled with tears and he asked him what he wanted. He said,"I am about to die; when that happens, kindly be present when I am being washed after death, grant your own clothing for shrouding me, accompany my bier to the grave and kindly lead my funeral-prayers." Rasulullah ﷺ agreed graciously to all his requests. Thereupon, the Ayah was revealed:In this Ayah, Allah Ta'ala forbade Rasulullah ﷺ to lead the funeral-prayers of the hypocrites. The nobility of Rasulullah is shown by the treatment given to his deadly enemies who were all the time bent upon villifying and defaming him.
Could we give that type of treatment to our enemies? Rasulullah ﷺ was an embodiment of mercy for the entire mankind. On seeing the misery of his deadly foe, his eyes filled with tears and he fullfilled his wishes, which due to his lack of faith were of no use to him. For the future, Allah Ta'ala forbade Rasulullah to show such extreme kindness.
12. We have tried them (Makkans) as We tried the owners of the garden when they vowed they would pluck its fruit next morning; and made no exception (for the will of Allah). Then a visitation came upon it while they slept; and in the morning it was as if plucked. And they cried out to one another in the morning, saying, 4 Run early to your field if you wish to pluck (the fruit)9. So they went off, saying to one another in low tones, ‘No needy person shall enter it today against you'. They went early, being sure (to reap the whole themselves). But when they saw it, they said, 'We are at the wrong place, (but when they realised they said), ‘Nay, we are in misfortune'. The best among them said: Did I not tell you (not to be ill-thinkers; to give to the poor brings blessings). Why do you not glorify Allah? They said: ‘Glorified be our Lord! (Assuredly) we have been wrong-doers,. Then some of them blamed each other. (Later they said) ‘Alas for us! We were all outrageous. It may be that our Lord will give us better than this in place thereof. We beseech our Lord (for his forgiveness,). Such was the punishment. And verily the punishment of the Akhirah is greater, if they did but know". (al-Qalam: 17-33)
Note: The story contained in these Ayah is a severe admonition to the people who make a vow of not helping the poor and needy, of not a penny or a piece of bread to be given to them, thinking they do not deserve any help and it is useless to give alms to them. Such people lose their possessions all of a sudden in this manner. Some among them, being good hearted, do not like that attitude. But, out of regard others’ feelings, they join with them. They shall not escape the calamity, which befalls all of them alike.
Abdullah Ibne Abbas Radhiyallahu anhu has said that the above incident happened to a certain people of Habshah (Ethiopia). Their father had a very big garden, from which he used to give Sadaqah to the beggars. When he died, his children said that the old man was a fool, as he gave away almost everything to other people. So they made a vow and said that they would bring the whole harvest from the garden to their homes and not give anything to the beggars. Qatadah Rdhmatullah alayhi said that the previous owner of the garden, the old man, as a rule, kept back as much as he needed for a year and spent what remained as Sadaqah. His sons tried to stop him from doing that, but he did not listen to them. After his death the sons did what has been described in these Ayah; they intended to keep everything for themselves and not to give anything to the poor. Sa'eed lbne Jubair Rahmatullak alayhi has said that the garden was in Yemen, at a place called ‘Zarwan’, about six miles outside the famous city of San’aa. Mujahid Rahmatullak alayhi has said that it was a vineyard. Ibne Juraij Rahmatullak alayhi has said that the calamity that fell on that garden was a fire, which came out of a valley in Jahannam and spread over the whole garden.
Abdullah Ibne Mas'ud Radhiyallahu anhu has quoted Rasululiah ﷺ as saying,"Guard yourselves against sins. A man commits such sins as would create evil effects, causing loss of a part of his knowledge (loss of memory), so that he is unable to remember what has been learnt; some sins lead to failure to observe Tahajjud Salaat (at night) and, owing to some other sins, one is deprived of the income he was destined to receive."Then Rasululiah ﷺ recited the Ayah:
And a visitation came upon it from thy Lord.
And said that these people were deprived of the harvest of their garden because of their sin."Allah Ta'ala says in another place in the Qur'an:
The calamity that befalls you is due to your own actions; (it does not follow every bad action), most of which are overlooked and for-given by Allah Ta'ala. (ash-Shuraa: 30)
Ali Radhiyallahu anhu says that he was told by Rasululiah ﷺ,"O Ali, I explain to you this Ayah:"whatever you suffer from, be it an ailment, a worldly loss in this life, or a calamity, all are the results of your own doings". This subject has been fully dealt with in another publication of the author called (alVtidaal), which may be consulted.
Translation: 13. But as for him who is given his record in his left hand, he will say: Oh, would that 1 had not been given my book and knew not what my reckoning was! Oh, would that it had been death! My wealth has not availed me, my power has gone from me. (It will be said): Take him and fetter him and then expose him to hell-fire, and then insert him in a chain whereof the length is seventy cubits. Lo! he used not to believe in Allah, the Tremendous and urged not the feeding of the destitute. Therefore, he has no friend here this day, nor any food save filth, which none but sinners eat. (al-Haaqah; 25-37)
Note: The word’ Ghisleen’ (filth) in the second last Ayah given above, is commonly translated as ‘Filthy fluid’ collected from the washing of wounds, etc. Ibne Abbas Radhiyallahu anhu says that the pus and blood which oozes from the wounds is called Ghisleen. Abu Sa'eed Khudri Radhiyallahu anhu has quoted Rasulullah ﷺ as saying that, if a pail full of Ghisleen is thrown on to this earth, its stench will make everything rotten and foulsmelling. Nauf Shami Rahmatullah alayhi has said that the chain will be seventy yards long, each yard will be of seventy measures, each of which will be as long as the distance between Makkah and Kufiah. Ibne Abbas Radhiyallahu anhu and some other interpreters of the Holy Qur'an have said,"The chain whereof the length is seventy cubits will be entered into their bodies at their posterior and taken out from their noses; then it wi!! be bound together and wrapped upon them tightly". The Ayah under reference describes the wrath of Allah befalling those who discourage others to feed the poor. Therefore one should always encourage one’s friends, relatives and all acquiantances to help the poor and the needy, as urging others to spend is bound to reduce miserliness in oneself.
In the name of Allah, the Beniftcient, the Merciful
14. Woe unto every slandering traducer who has gathered wealth (of this world) and keeps counting it. He thinks that his wealth will render him immortal. Nay, but verily he will be flung into the Consuming one (Hellfire) Ah! what will convey to you what the Consuming one is! (It is) the Fire of Allah, kindled, which leaps up over the hearts (of men). Lo! It is closed in upon them, in outstretched columns, (al-Humazah: 1-9)
Note: There are various explanations by different Ulama of ‘humazah and lumazahVthe words in the first Ayah here. Ibne Abbas Radhiyallahu anhu and Mujahid Rahmatullah alayhi have said, '"Humazah means one who taunts, whereas ‘Lumazah’ means backbiter". Ibne-e-Juraij Rahmatullah alayhi has said,"Humazah is a taunting indication by hand, face and eyes, whichever is used, while Lumazah is done by words of mouth."Once Rasulullah ﷺ described some events of his Ascension (Mi'raaj) and said that he saw a group of men whose bodies were being cut up with scissors. When he asked Jibra’il Alaihissalaam as to who those people were, he replied,"They are those who used to adorn themselves for committing adultery". Then he saw a well from which a stinking smell came out and he heard shrieks coming out of the well. He asked Jibra’il Alaikis salaam about that, who replied that these were those women who used to beautify themselves (for adultery) and do other wrong things. He then saw some men and women hung up by their breasts and enquired about them. Jibra’il Alaihissalaam told him that they were those who used to do back-biting and reproached and taunted others.
May Allah Taala save us from these evils, as they involve terrible punishments. The above Surah censures the evils of miserliness and greed by saying that one amasses wealth due to miserliness and satisfies his greed by counting it over and over again, to make sure that it has not become less. He loves his wealth and enjoys counting it. This bad habit leads one to become arrogant and boastful, which creates in him the evils of back-biting and taunting. That is why the Surah opens with admonition against these vices and severely censures such evil habits. It is a pity that everyone these days is a victim of the mania that wealth will save him from disasters and calamities, as though death will not come to the rich. That is why a severe warning has been administered here. Events, in general, support the truth that, when a calamity befalls someone, all his wealth and property is of no avail; rather, the excess of wealth attracts adversities. Someone may think of poisoning a rich person or murdering him. Robbery, theft and other such mishaps always remain a worry for the wealthy. Above all, the relatives, even wife and children, eagerly await the time when the rich old man will die, so that the wealth falls into their hands.
In the name of Allah, (be tienificient, (be Merciful
15. Have you observed the person who belies religion? (particularly the Day of Judgement). He is the one who repels the orphan, and urgps not the feeding of the needy. Ah! Woe unto the worshippers who are heedless of their prayers. They would be seen (at worship) yet refuse small kindnesses. (al-Maalun: 1-7).
Note: Ibne Abbas Radhiyallahu anhu has said that repelling the orphan implies denying him his legitimate rights. Qatadah Rahmat ullah alayhi says that it means being unjust to him, which happens because of having no faith in'Akhirah. Whoever believes in Akhirah and the process of retribution, will never be unkind and harsh to anyone nor will he accumulate wealth, but will prefer spending it liberally.
He believes that by investing ten rupees today in that business, he will surely get return of one thousand tomorrow, all lawfully earned; he will certainly not hesitate to take that step. Ibne Abbas Radhiyallahu anhu has said that the worshippers, mentioned in this Surah, are the hypocrites who prayed in the presence of people for show. Their abandoning prayers means delaying the prayers deliberately, thus misssing often the proper time.
The Ulama have given several explanations of the word () Maa'oon. Some have said that it means Zakaat,while others have interpreted it as things of common use. Abdullah Ibne Masud has said that in the days of Rasulullah ﷺ they applied this term to those things which people used to borrow from each other and returned them after use: such were the acts of mutual help by lending things like axe, cooking-pot, bucket, scales, etc. Abu Hurairah Radhiyallahu anhu has also repeated the same items by quoting Rasulullah ﷺ. When someone asked Ikrimah Radhiyallahu anhu the meaning of Ma‘oon, he said that essentially it stands for Zakaat and its lowest forms are lending things like a sieve, a pail, a needle, etc. (al-Durr al-Manthur). This Surah contains several warnings. It includes special warning about the orphans: ill treating an orphan is among the causes for one's punishment and damnation in Akhirah. Many people take over as guardians of orphans simply for the sake of mis-appropriating their property, but when the orphans, or some others on their behalf, raise a demand, they rebuke them. For such people, there can be no doubt about future punishment and damnation. This is apparently the reason for the revelation of this Surah. There are many Ayah in the Qur'an containing warnings on ill-treatment of orphans.
The author has given reference to twenty such Ayah. The gist of those Ayah is to impress on people the utmost importance of giving good treatment to the orphans, which includes working for the improvement of their lot and being their sincere well-wisher. One is required to take care of their property, to be kind to them and to do everything possible for their well-being and happiness. If an orphan girl is taken in marriage, her dower (Mahr) must not be reduced because there is no one to plead for her this is one of the admonitions given in Ahadith. Rasulullah ﷺ has said that whosoever undertakes to look after an orphan, will be as close as to him in Jannah as the two fingers, which he demonstrated by putting together two fingers: his middle and the forefinger. This means a close neighbourhood of Rasulullah ﷺ, a very great honour indeed! An Hadith says that when someone affectionately pats the head of an orphan to seek the pleasure of Alah, Ta'ala, he will receive as many blessings as the number of the hair which come under his hand. If a person does a good turn to an or phan boy or girl, he too will be a neighbour of Rasulullah ﷺ in Jannah in the manner described above. (al-Durr al-Manthur) Another Hadith says that, on the Day of Resurrection, some people will rise from their graves with fire blazing in their mouths. When someope asked Rasulullah ﷺ about them, he, in reply, recited an Ayah from Surah (an-Nisa):
The people who unlawfully grab the property of the orphans and swallow it! they fill their stomachs with fire. (an-Nisa: 10)
On the night of the Ascension (MTraoj), Rasulullah ﷺ saw some people with lips as large as those of a camel and the angels tearing up their lips and thrusting burning stones into their mouths, so that the fire went down their throats and came out of their backs. They were yelling and lamenting painfully. Rasulullah ﷺ enquired about them from Jibra’il Alaihissalaam, who told him that they were people who had eaten up the property of orphans unlawfully and now they were being fed with fire.
One Hadith says that there are four types of people who will never enter Jannah, nor will they ever taste any delicacy therefrom. First those who are habitual wine-drinkers; secondly, the usurers, thirdly those who usurp the property of orphans; fourthly those who are disobedient to their parents. Shah Abdul Aziz Rahmatullah alayhi has mentioned in the Tafseer that there are two ways of being kind to orphans. The one, which is obligatory on the guardians, is to take care of their property by investing it in business or agriculture, so that it earns profit to suffice for their living expenses and other common needs like education and proper up-bringing. The second type is obligatory for the common people, which includes avoiding all types of harm to orphans, treating them kindly, seating them closer to oneself in gatherings, showing affection by patting their heads and taking the small ones in the lap, like one’s own children to show them paternal love. Allah Ta'ala has ordered all men to treat orphans like their own children so that the pre-ordained handicap suffered by them, through the loss of their father, may be compensated by the loving care of thousands of men in place of the paternal love. So an orphan has a relationship under the religious law, whereas normal relatives have a customary kinship.
The other subject contained in the Ayah concerns the warning for discouraging others to feed the poor, which is the worst form of miserliness; not only do such persons refrain from spending their own money on the poor, but they cannot tolerate others spending on them. The Holy Qur'an contains a number of Ayah encouraging the feeding of the poor people. Surah Fajr says:
You do not honour the orphan nor do you encourage others to feed the poor (al-Fqjr)
The other point mentioned in the above Surah is the stopping of Maoon, which has been discussedearlier in this commentary Shah Abdul Aziz Hahmatullah alayhi has said in his writings that Surah Ma'oon has been so named to indicate the importance of the small acts of kindness, which, if not practised, become a cause of Divine displeasure and estrangement Obviously, violation of laws concerning our nuyor obligations to Allah Ta'ala and to the people must be feared most
Ayah ON WARNING AGAINST MISERLINESS AND
Thus far, a few Ayah of the Holy Qur'an have been mentioned and discussed on the subject of miserliness. Some more are given here; thereafter some Ahadith on the same subject are discussed, in order to bring out how extremely dangerous is the practice of miserliness and amassing of wealth!"
Translation: 2. And giveth his wealth, for love of Him, to kinsfolk and to orphans and the needy. (al-Baqarah: 1 77) Say: That which ye spend for good (must go) to parents and near kindred and orphans. (al-Baqarak: 215)
Translation: 5. Give unto orphans their wealth. (an-Nisaa: 2) Lml! t!.
Translation: And if ye fear that ye will not deal fairly with the orphans, (an-Nisaa: 3) then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not by squandering and in haste lest they should grow up. (an-Nisaa' 6)
Translation: 8). (an-Nisaa: (of the heritage) at the division present fully, they do but swallow fire into their bellies, and they will be exposed to burning flame! (an-Nisaa: 10) red, and orphans, and the needy, and unto the. Prove orphans till neighbour who is of kin (unto you) and the neighbour who is not of kin, and the fellow-traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful. (an-Nisaa: 36)
(giveth decree), concerning female orphans unto whom ye give not that which is ordained for them though ye desire to marry them, and (concerning) the weak among children, and that ye should deal justly with orphans. Whatever good ye do, Lo! Allah is ever Aware of it. (an-Nisaa: 127)
Nisaa: 127) 11. And the Scripture which hath been recited unto you). with that which is better. (al-An,aam:152 with that which is better. (Bani-Israel: 34) from the people of the townships, it is for Allah and His Rasul and for the near of kin and the orphans and the needy and the wayfarer, that it becomes not a commodity between the rich among you. And whatsoever the Rasul giveth you, take it. And whatsoever he forbiddeth, abstain (from it). And keep 2. ‘And that ye should deal justly with orphans'. (anyour duty to Allah. Lo! Allah is stern in reprisal, (alIfashr: 7) and the prisoner, for love of Him. (ad-Dahr: 8)
(al-Fqjr: 1 7) 16. And feed with food the needy wretch, the orphan iKJssHScssataia of kin. C al-Balad: 14-15)
17. Nay, but ye (for your part) honour not the orphan.
18. And to feed in the day of hunger. And orphan near 9. Did He not find thee an orphan. (ad-Dhuha: 6)
20. Therefore the orphan oppress not. (ad-Dhuha: 9)
Section (b): Ahadith Regarding the Evils of Miserliness
Translation: 1. Rasulullah ﷺ has said that two habits cannot be found in a Mu'min, one miserliness, two, bad temper.
Note: This Hadith means that miserliness and bad temper cannot be found in a Mu'min, as these are clearly against the dignity of a Mu'min, who will always be worried about his. Iman (Faith), lest he is deprived of it by doing something wrong; just as a virtue attracts another virute, in the same way a vice begets another vice. Another Hadith says more definitely that Shuh (a high degree of miserliness) cannot co-exist with Iman, just as water and fire cannot remain together; the one is bound to overpower the other. If water is more powerful, fire will be extinguished; otherwise the water will be evaporated by the fire. Similarly, the two habits mentioned in the above Hadith are opposed to Iman and, if Iman and these two coexist in someone, then by and by one is bound to finish the other. An Hadith says that there is no Friend of Allah but is endowed by providence with generosity and affability.
Another Hadith says that generosity is a permanent habit of a Friend of Allah. And this is obvious, for if anyone has a love for and connection with Allah T alala, he will automatically long to spend on His Creation, as it is an obligation in love to look after the dear ones of the Beloved. So, when Allah’s Creation is referred to as His dependants'. His friend will certainly love to spend on them; and whosoever has strong ties with the Creator, will naturally do more for such dependants. If, on the other hand, the so-called friend of Allah does not wish to spend on"His dependants"or those who are close to Him, clearly the claim of friendship with Allah is false.
Translation: 2. Abu Bakr Radhiyallahu anhu has quoted Rasulullah ﷺ to say that a deceitful person will not enter Jannah, nor will the miser or the one who boasts of the favours done by him.
Note: The Ulama have said that no one having the above-mentioned qualities will enter Jannah. If however, a Momin happens to have these bad qualities in him, in the first place he may be afforded an opportunity by Allah Ta'ala, while in this world, to seek Divine"forgiveness or else he will be put in Jahannam till he is purified of his sins and, then only, he will enter Jannah. To go to Jahannam, even for a short while,is not to be taken lightly, as the ordinary fire which is unbearable stands no comparison to the fire of Jahannam. Rasulullah ﷺ has said that the intensity of the heat in the fire here is a seventieth part of the fire of Jahannam. The Sahabah submitted that the fire here inflicts a very painful injury. Thereupon Rasulullah ﷺ said that the other is sixty- nine times hotter.
Another Hadith says that the person suffering the lightest punishment will be made to wear a pair of shoes prepared from the fire of Jahannam, which will make his brain boil like a pot on the fire. Another Hadith says that Allah Ta'ala has prepared the Jannat-e- Aden (a special part of Jannah) with His Own Blessed Hands and adorned it. He then ordered the angels to make canals flow therein and suspend fruits in it. When Allah Ta'ala viewed its excellent embellishment, He proclaimed,"By My Honour, by My Glory and by My Grandeur on the high Throne, no miser shall enter here."
📜حَدِيثٌ شَرِيفٌ
وَأتُوا اليَسَى أَمْوَالَهُمْ
Translation: 3. Abu Zarr Radhiyallahu anhu has said: Once I visited Rasulullah ﷺ, who was sitting in the shade of the Holy Ka‘bah. When he saw me, he said, ‘By the Lord (Allah) of the Ka'bah, those people are the losers. I submitted, ‘which people'? He replied. The rich, except those of them who spend on their right and on their left, in their front and behind their backs, but such of them are rare". (Mishkaat).
Note: Abu Zarr Radhiallah anhu was one of the most ascetic Sahabah, as has been mentioned earlier in this book. On seeing him, what Rasulullah ﷺ said was in reality for Abu Zarr’s consolation that he, being a pious but poor person, may not feel dejected at any time about his poverty. The truth is that property and riches in excess are not things to be coveted: these may be a source of damage and loss, as these may lead to heedlessness towards Allah Ta'ala. It is often seen that people seldom turn towards Allah Ta'ala and seek His help without becoming needy. Those rich are exceptional who are gifted by Allah Ta'ala with a natural urge to extend their generous hand to the needy all around. For them, their wealth is a blessing. But, as Rasulullah ﷺ has said, this type is rare. More often than not, the abundance of wealth has in its wake sin, debauchery, vagrancy, extravagant living. To spend on wrong occasions or for fame and show are the easy direction of wasteful expenditure of wealth. For example, on marriages and other ceremonies, hundreds of thousands of rupees are spent lavishly, whereas lack of funds will be the plea for not spending on the needy and hungry to please Allah.
An Hadith says that those who are rich (in this life) will have the least assets in the Hereafter, except the ones who earn honestly and spend freely in charity. Truly, wealth is a source of honour and grace for those who spend it freely in good cause, while for those who keep collecting and counting it, it is a fore-runner of calamities and ultimate ruin and a waste by itself. Wealth is lacking in grace, as it will not bring any worldly or religious benefit to its owner unless it is separated from him.
4. Rasul ill la h ﷺ said,"A generous person is close to Allah, close to Jannah and close to people, but far away from Jahannam; whereas a miser is far away from Allah, far from Jannah and far from people but he is close to Jahannam. An ignorant but generous person is certainly dearer to Allah than a pious miser.”
Note: It means that a person may be offering prayers in plenty and lengthy Nawafil, while (compared to him) another person does not offer many prayers and Nawafil, but excels in generosity and, so, is dearer to Allah Ta'cda. ‘Fraidh of course are obligatoiy for everyone, whether he is generous or not.
Imaam Ghazali has quoted that once, when the Prophet Yahya Bin Zakariyya Alaihissalaam asked Shaitan to say whom he loved most and for whom was his worst hatred, Shaitan replied that he most loved a miser Mu'min and extremely hated an immoral but generous person. Yahya Alaihissallam wanted to know how was that? He explained that he had no anxiety for a miser, as his stinginess would be enough to take him to Jahannam, whereas an immoral person’s generosity is a permanent worry for him (the Shaitan) as Allah Ta'ala may overlook all his sins due to his generosity. This means that, if at any time Allah Ta'ala is pleased with the generosity of the impious person, Divine Compassion and Forgiveness may wash out all his sins and misbehaviours. In that event,Shaitan’s life-long effort to make him a sinner will be rendered ineffectual.
One Hadith says that a person is generous due to his good expectations from Allah Ta'ala, while a miser is lacking in this. Good expectations mean that One Who granted him a favour in the first place will continue to be kind in future as well. Such a person is close to Allah Ta'ala, while a miser has no faith in the limitless treasures of Allah Ta'ala Who has created all the means of income and Who has the Power to suspend the fruitfulness of those means. A merchant may sit at his shop endlessly, without having anyone to buy his goods and the farmer may till the land but get no produce: when all is the being granted by Him, it is foolish to have doubts as to wherefrom things will come. In spite of our tall claims in words, we seem to lack the faith that everything is being provided by Allah Ta'ala and we have little to say in the matter. The Sahabah Radhiyallahu anhu anhum firmly believed that Allah grants everything and He Who has given them today will continue to give them on another day as well. So they did not hesitate to spend everything for the cause of Allah.
📜حَدِيثٌ شَرِيفٌ
ٱلّمْ يجدكيتما
Translation: 5. Rasulullah ﷺ has been quoted to say that generosity is a tree in Jannah. A generous person will catch hold of a branch of that tree and enter Jannah. Stinginess is a tree in Jahannam: the miser will catch hold of its branch, which will lead him into Jahannam.
Note: The highest form of stinginess is called Shuh in Arabic; it is the name of a tree in Jahannam and whoever gets hold of a branch of iUs bound to be led to Jahannam. A Hadith says that the name of a tree in Jannah is ‘Sakha which means generosity. This virtue is a fruit from that tree. Similarly, stinginess or parsimony is a fruit from the tree known as ‘Shuh A miser will not enter Jannah. Another Hadith says that the branches of the tree of Sakhawat bend down in this world and anyone who gets hold of a branch reaches Jannah. In the same way, the tree of Miserliness has its branches in this world and whoever catches its branch will be led to Jahannam. Obviously when a person takes the road to the railway station, he is bound to get there sometime. In the same way, holding the branches of either of the two trees mentioned in this Hadith will lead a person to where that tree exists.
6 Rasulullah ﷺ has said that among the worst type of habits that a man may have, is that kind of miserliness which drives a man to impatience and, such cowardice and fright which may endanger his life.
Note: Allah Ta'ala has warned in the Holy Qur'an about these two weaknesses, as follows:
Indeed man is created impatient; he becomes vexed when an evil befalls him, save the prayerful who are steadfast and constant at their prayers; And in whose wealth there is a right acknowledged for the beggar and those ashamed to beg, and those who believe in the Day of Judgment; and those who are fearful of their Lord's Punishment; indeed the punishment of the Lord is that before which none can feel secure (everyone is frightened of it). And those who preserve their chastity, save with their wives and those whom their right hands possess, for there they shall be blame less; but whoso seeketh more than that, those are they who are trans gressors; and those who keep their pledges and covenant; and those who stand by their testimony and those who are steadfast in their Fardh prayers; those will dwell in Gardens, honoured. (al-Ma aarj:l 9-35) The same subject has been treated in Surah. (al-Mo’minoon) Imran bin Husain Radhiyallahu anhu has said that once Rasulullah ﷺ got hold of the loose end of his turban and said, Imran, Allah Ta'ala loves spending of wealth and dislikes withholding it, so spend on people and feed them; do not harm anyone so that your own needs are not ignored; listen carefully! Allah Ta'ala approves deep thinking whenever one is beset with doubts. In cases of doubt about the lawfulness of a thing, one should not act casually but exercise deep thinking; and He likes clear intellect to face passions (these should not be allowed to overpower one’s senses). Allah loves generosity, even if it is shown by giving a few dates (keeping in view your capacity, do not feel shy of giving few or small amounts of things.'yAllah likes bravely, be it in killing a snake or a scorpion. Allah Ta'ala does not like one to be frightened in danger, but one should hide his fear if it arises and not mention it to others. In fact, efforts should be made to overcome it. There are a number of Du'aas reported from Rasulullah ﷺ for supplicating Allah Ta'ala to save one from cowardice.
Translation: 7. Rasulullah ﷺ has said that a person ceases to be a Mo’tnin when he fills his own belly while a neighbour of his remains hungry.
Note: Indeed, it is disgraceful that one should have enough to eat a full meal, while a neighbour of his remains hungry.lt is imperative that he should eat less and give something to help the neighbour. Rasulullah ﷺ has said that a person does not believe in me as his Rasul if he fills his own belly while knowing that his next-door neighbour has nothing to eat. Another Hadith says that there will be many people on the Day of Judgment.who will catch hold of their neighbour’s clothes and make a submission to Allah Ta'ala, "O, Allah, ask this man why he would shut his door on me and would not give me anything that was surplus to his own needs". Another Hadith quotes the saying of Rasulullah ﷺ,"O, people give Sadaqah,- I will testify to it on the Day of Judgment. There may be some of you who have something left over from their own meals at night while one of their cousins may spend the night hungry; some of you might keep earning to increase their wealth while their poor neighbour is unable to earn anything for himself.
Another Hadith quotes Rasulullah ﷺ to say that it is enough to label a man a miser when he insists on having his full share, not allowing a particle to be left back, that is, when dividing something among relatives or neighbours, he is anxious to get his own exact share, not yielding anything to others at all. This is a sign of miserliness, as no great harm is done if a little extra from his share goes to someone else.
Translation: 8. Ibne Umar and Abu Hurairah Radhiyallahu anhoma both have quoted Rasulullah ﷺ to have said that a woman was condemned to Hell because she kept a cat tied up until it died of hunger; she did not give it any food, nor set it free to find food for itself. (Mishkaat)
Note: People who keep pets bear great responsibility towards them, as these dumb creatures cannot express their needs. Therefore, providing feed and drink to these pets is an important obligation of the owners. To be miserly in discharging that obligation is to invite severe punishment upon oneself Many people are fond of keeping animals but they are reluctant to spend adequately on their feed and fodder. Various Ahadith under different headings have quoted Rasulullah ﷺ to indicate a warning from Allah Ta'ala about these animals. Once, when Rasulullah ﷺ was out for a walk, he saw a camel"on the way, whose stomach had shurnk (due to hunger or weakness) and he said,"Allah Ta'ala has warned you about these dumb creatures; maintain them well for riding as well as for eating"Rasulullah ﷺ used to go out for a call of nature into a garden or behind a mound. Once he went to a garden for that purpose, where he saw a arnel who stalled moaning when he saw him and tears began to flow from his eyes (a natural thing to happen when meeting a sympathiser). Rasulullah ﷺ went to the camel and nibbed his hand affectionately behind the ear, whereupon the camel became quiet. Rasulullah asked about the camel’s owner; one of the Ansaar came forward to claim him. Rasulullah ﷺ told him,"Are you not afriad of Allah Ta'ala who has made you his master? The camel is complaining that you keep him hungry and make him work hard."Once, when Rasulullah ﷺ saw a donkey whose face was branded, he said,"Don’t the people know that I have cursed the person who brands an animal’s face or hits it?"This Hadith has been mentioned in Abu Dawood, and several other narrations contain the same warning that animals should not be cruelly treated. Obviously, when there is so much said about the care of animals, behaviour towards man, the superior-being, is even more important and quite a serious matter to consider. Rasulullah ﷺ has said that, when someone is responsible for feeding a man or an animal, any negligence towards them amounts to cruelty to oneself. Therefore, if we are stingy in feeding an animal which is being kept for some use, because no one is watching us, this would amount to a severe cruelty to oneself; Allah knows everything about it and His Recorders are recording all things, however secret. This misfortune is due to miserliness. Animals are kept for serving a man, for riding them, tilling the land or carrying loads but, due,to miserliness, he finds it hard to spend any money on them.
Translation: 9. Rasulullah ﷺ has been quoted to have said that on the Day of Judgement a man (weak and lean) like a lamb will be brought before Allah Ta'ala Who will question him,"What did you do with the wealth, the train of servants and many bounties that I bestowed upon you?Give me their account."The man will reply,"My Lord, I collected a lot of wealth and increased it considerably (by my own efforts), far more than what 1 had in the begining. Please send me back to that life and all shall be brought here". He will be commanded to show what he had sent here (to be treasured for This Day). The man will repeat the same request of sending him back (so that he could spend all that in the path of Allah) and show it here. Since he will have nothing to show from what he could have spent previously as Sadaqah, he will be thrown into Jahannam.
Note: We work hard in this life in business and other professions, to earn money in order to collect sufficient resources for future use and for any need that may arise. We are, however, paying little heed to the real need which is sure to arise in Akhirah and will mean a pressing requirement. To meet this situation, we are well aware that only that particular credit will be available which is deposited in the Divine Treasury while in this world. It will not only be a safe deposit but will increase continuously, by the grace of Allah Ta'ala. We are well aware that life here, however long, is bound to end one day, while the life of Akhirah will never end. In our worldly life, if one is left without resources, he can live by working even as a labourer or, the worst of all, one may resort to begging. But, there will be no source of earning anything in the next life, while only that much will be useful which was sent in advance during the life here as a deposit In one of the Ahadith, Rasulullah ﷺ is reported to have said that when he visited the Jannah he saw on both sides three lines written in golden letters. The first line was the Kalimah Tayyabah:
The second was:
What we had sent ahead we have received, that which we ate up in that life was a gain and that which we left behind was a total loss.
The third line contained:
The sinful Ummah and the Forgiving Lord!
Ayah No. 6 in Chapter one states that on the Day of Judgement there would be no business deals, no friendship and no recommendations. Ayah No. 30 in the same Chapter states that every person should make sure that he has sent something in advance for requirements on that Day. One Hadith says that when one dies, the angels ask him what he has sent ahead as a deposit in his account to be useful for that Day, while the people of the world ask as to what he has left behind. In another Hadith when Rasulullah ﷺ asked,"Who is it among you who loves the property of his heirs more than his own property"? The Sahabah replied that there was none among them who did not love his own property more than that of his heirs. Rasulullah ﷺ then said that a person’s own property is only that much which he sends in advance; whatever he leaves behind is no longer his property, but that of his heirs.
Another Hadith says that the man keeps saying,"My property. My Property. Only three things are his property: one which he has used as food, the second which he wore till it was worn out and the third which he sent in advance to be deposited in his account for the Akhirah. Anything else is not his property; it is left behind for other people. It is interesting that man keeps collecting, toiling and bearing hardships for the people to whom he does not like to give a penny in his lifetime, but irony of fate makes them the successors to all that he had collected. Artaah Ibne Sahitah Rahmatullah alayhi, at the time of his death, recited a few couplets which are translated as follows:"A man says I have collected a lot of wealth, but generally he earns and hoards for others, his heirs. He keeps an account of what and where he has spent his money. But later he leaves every thing as a booty for such people who are not accountable to him for squandering what he left behind. Therefore, eat and feed others while you are living, at the cost of the miserly heirs. After death, a man cannot hope to get any benefit from his wealth and none among his successors even think of him while enjoying his property.
Another Hadith relates the same story (as given in the above Hadith) under a different heading. Rasulullah ﷺ once enquired from the Sahabah Radhiyallahu anhum if there was anyone among them who loved his own property more than that of his heirs. They replied that everyone of them loved his own property more. Rasulullah ﷺ said"Think well and then answer". They said,"We still think the same, that every one of us loves his own property more than that of his heirs". Rasulullah ﷺ said that it was not so, as there was none among them who does not love his heir’s property more than his own. The Sahabah enquired how that could be Rasulullah ﷺ said,"Your property is only that which you have sent ahead, what you leave behind belongs to the heirs". Here one may bear in mind that the purpose of all these narrations is not to deprive the heirs of their due share. Rasulullah ﷺ has warned about this requirement.
Sa‘ad Bin Abi Waqaas Radhiyallahu anhu fell so seriously ill, at the time of the conquest of Makkah that there was no hope of his survival. When Rasulullah ﷺ went to enquire about his health, he said that he had plenty of wealth but only one daughter as his heir and he wanted to give away, by will, all of his property. He thought that the daughter was to be looked after by her husband. Rasulullah ﷺ prohibited him from this. He then requested permission to will away two thirds of his property, which also was not allowed by Rasulullah; one-half was also not permitted. He then requested for willing one-third of his property, which was permitted by Rasulullah ﷺ, with the remarks"Even one-third is too much to be willed; you must leave your heirs well-to-do rather than in poverty, lest they should be forced to beg from others". Whatever is spent for the pleasure of Allah will gain reward from Him, be it putting a morsel of food in the mouth of one’s own wife".
Hafiz Ibne Hjar has said that the story of Sa’ad Radhiyallahu anhu does not contradict the earlier Hadith questioning the person who loves his heir’s property more than his own. The purpose in that Hadith was to encourage a person while in good health to give away Sadaqah in a deserving situation; while the story of Sa’ad Radhiyallahu anhu concerns the willing away of all or most of the property on his death-bed, at the cost of his heir. According to the author of this publication, the act of willing away something,with the intention of harming the heirs, is considered to be reprehensible. Rasulullah ﷺ has said that certain men and women pass sixty years of their life in piety but, at the time of their death, they bring harm to someone through their will, which leads them to Jahannam. After quoting this Hadith, Abu Hurairah Radhiyallahu anhu recited the Ayah of Holy Qur'an:
"That whatever has been said in the preceding Ayah about division of property, is applicable after separating the willed property and, if there is a debt against the deceased person that will also be deducted first. One primary consideration is that, in the will, the person should have no intention of harming an heir."One. Hadith says that whoso cuts out the inheritance of an heir, Allah Taala will cut out his heritage in Jannah. Therefore, great care must be taken that, at the time of making a will or giving as Sadaqah.the intention must not be to deprive any of the heirs. On the contrary, the intention must clearly be to benefit oneself by leaving a deposit (with Allah) for the Akhirah. It is to be remembered that a persons intention and purpose have a direct bearing on all his prayers and worship, as in the famous saying of Rasulullah ﷺ:
The intention and purpose behind every action determines the true value of that action.
For example when Salaat (the most important of all forms of worship) is performed solely to please Allah Ta'ala, it becomes a source of great blessings, rewards and closeness to the Mighty Creator, such as no other form of worship can obtain; but if the Salaat be performed hypocritically or for show, it will amount to minor 'shirk and embitters one's life. Hence in the case of property, the pleasure of Allah and the ultimate gain for oneself should be the aim and object. The best way, therefore, is to spend as much as possible when one is healthy and alive, without knowing who is to predecease whom (the person himself or his heirs), to give as much Sadaqah as one desires and has means for it, make a will or create a charitable endowment and also keep looking for better charitable occasions. But it is wrong to remain a miser when living and to become highly generous when the end of life is in sight. As has been described in the Hadith No. 5 in Chapter I: Rasulullah ﷺ has said that the best Sadaqah is that which is given when one is in good health and not lying on death-bed,when already the property has in fact become owned by the heirs.
The author at this point lays down, as an advice for himself and hi friends,"Our own wealth and property is only that which has ben deposited in the Treasuiy of Allah Taala all other collections and multiplied resources will be of no avail to us. From among our parents, wives and children, none will think of us, with rare exceptions. The sum total of their love for you will be a few days of ciying and shedding tears, and if those few tears were to cost something, even those might not be forthcoming! To collect and leave wealth as a well-wisher of our children is a case of selfdeception; to leave only accumulated wealth for them is not for their good but, in all probability, harmful for them. If really the purpose be, to do the children a good turn, so that they may not suffeT hardships and privations afterwards, it is better and more important that they inherit a virtuous life as good Muslims rather than be merely rich. For, un-Islamic living is likely to become wasteful and extravagant. Through luxurious living for a short time, they would fall a prey to poverty. Even if this does not happen, their wealth will be of little use to you, whereas their Islamic life and practices will be most useful for them as well as for you. Your share in your own property is truly that much which has been sent ahead by you yourself. All Radhiyallahu anhu has narrated that Allah Ta'ala put to death two rich persons and two poor men. Allah asked one of the rich one as to what he had sent (here) ahead of him and what he had left behind for his family. The man replied, “O Allah, You created me as well as them and You took the responsibility of providing liveiihood for all of us; You have stated in the Holy Qur'an:
Is there a man who would give Allah Taala a loan, a goodly loan.
1 therefore sent all my property and wealth here ahead of me. I was absolutely certain that you would give my family their livelihood". Allah Ta'jala said,"Well, you may go; had you known what rewards and returns I have preserved for you here, you would have been most happy in that life and seldom sorry". Allah Ta'ola then asked the second rich man as to what he had sent ahead for himself and what he had left behind for his family. The rich man replied,"O, Allah, 1 had children and I was afraid of their becoming poor and falling into trouble. So, I left all my wealth for them!"Allah Ta'ala then asked him whether He had created him and his family and whether He had taken the repsonsibilify of giving them their livelihood. The man repliedi"Yes, You did. Yet I was afraid of their being very poor". Allah Ta'ala then informed him that they did become poor and could not be saved by his effort He was then told to go away. If he had known what punishments He had in store for him here, he wquld never have laughed so much and have grieved a lot". Then, one of the two poor men was called upon to explain what he had brought for himself and how much he had left behind for the 187 family. He replied,"O, Allah, You created me healthy and sound, You gave me the power of speech, you taught me your Sacred Names and also how to pray and supplicate you. If You had given me wealth, I would have been neglectfully absorbed in it. I am happy with what I have been. Allah Ta'ala would say, ’You may go. I am also happy with you. If you had known what I have for you here, you would have laughed more and cried less. The second poor man was then called and commanded to tell what be had brought with him and what he had left behind. He submitted,"O Allah! cWhat did you give me for which I have to answer now? Allah Ta'ala said, Did I not give you health, the power to speak, the ears and the eyes?'And, I also stated in the Qur'an:
You supplicate Me and I shall grant you what you ask for. (al Momin: 60 i The poor man will reply,"My Lord, I agree with all that, but I forgot all of it. Allah Ta'ala will then say, 'Go away. Today I have also ignored you. If you had known, in that life, what punishment is awaiting you, you would have cried much more and laughed much less".
(b)ju)
10, Umar Radhiyallahu anhu has narrated that Rasulullah ﷺ said,"Whoso brings provisions (grains etc) from outside (for giving it to people cheap) receives (an Increase in his) livelihood from Allah Taala and the one who withholds such things is a cursed fellow”.
Note: The theologian Abul Laith Samarqandi Rahmatullah alayhi has explained that some persons buy provisions from other cities so as to sell them to their people at a cheaper rate. For such people Allah Taala provides an increase in their livelihood, because they do so for people’s benefits, who pray for their welfare. The person who withholds things, is one who buys things with the intention of hoarding and thus harming people by keeping back provisions to increase their price, despite people's urgent requirements. He is an accursed fellow because of his greed, miserliness and profiteering. Another Hadith says that Allah Ta'ala afflicts with poverty and leprosy, the persdn who holds back foodstuffs for forty days, and prevents sale (despite the people’s urgent need). It is dear from this that anyone who brings harm to the Muslims, and drives them into starvation, suffers a physical punishment like leprosy and also poverty. On the contrary, in case of a man who brings things from outside and sells them cheaply to people, Allah Ta'ala directly helps him by increased livelihood and other benefits. A Hadith puts it: 11 How wicked is the man who withholds grain and feels unhappy when prices go down and is delighted when they are up!"Another Hadith says that if a person hoards grain for forty days despite it's being needed by the people and refuses to sell it, but later gives away the whole lot as Sadaqah, it will not atone for his sin of hoarding. It is said in one of the Ahadith that a man from the previous Umrnahs, passing by a sandy mound during a period of famine, wished (in his heart), if that mound were a mound of grain he would have fed the Bani Israeel to their satisfaction. AUah Ta'ala sent a revelation to the Nabi of those times to give him the good tidings of a reward, which had been recorded for him, equal to the charitable distribution of grain among the people upto the size and quantity of that mound. There is no paucity of blessings and rewards with Allah Ta'ala. He does not need to create storages or to multiply income; a simple sign by Him is enough to create provisions for the entire creation. Only actions and intentions of the people matter with Him. There is an abundance of blessings and rewards by the Great Creator for him Who shows love and kindness to His Creation.
Someone approached Abdullah Ibne Abbas Radhiyallahu anhu and requested him to advise him. He advised him to do six things: first, to have full faith in Allah Ta'ala about the things for which He Himself has taken responsibility (such as the livelihood); secondly, to fulfil the obligatory functions, which He has assigned, at their right time; thirdly, to keep the tongue busy refreshingly at all times with the remembrance of Allah Ta'ala; fourthly, not to obey Shaitan who is jealous of the whole creation of Allah Ta'ala; fifthly not to remain occupied in building up the worldly requirements of life, which will adversely affect the prospects in the Akhirah; sixthly to be a wellwisher of Muslims at all times.
The theologian Abul Laith Rahmatullah alayhi has said that eleven things are auspicious indications for man and eleven others are signs of misfortune for him. The auspicious ones are:(l) Not to covet things of this life, but only those that matter in the Hereafter.
(2) Excessive prayers and recitation of the Qur'an (3) Avoiding useless talk. (4) Vigilant care in performance of Salaat at the right time. (5) To keep away from things prohibited, however insignificant these may appear. (6) To remain in the company of the wise and pious. (7) To be humble and to abstain from arrogance. (8) To be kind and generous. (9) To show affection to Allah's creation. (10) To be useful to people. (11) To remember death frequently. The signs of misfortune are: (1) Greed for collecting wealth. (2) Indulgence in worldly pleasures and passionate enjoyment. (3) Shameless and excessive talk. (4) To be lazy in performance of Salaat. (5) To eat prohibited and doubtful things and to associate with immoral people.
(6) To be bad tempered (7) To be proud and arrogant. (8) To keep away from acts beneficial to people. (9) Not to have mercy on Muslims. (10) To be miserly. (11) To be forgetful of death. In the opinion of the learned author, the most fundamental thing is to remember death constantly. If this is kept up, the first eleven, by the grace of Allah Taala, will automatically develop and will also provide a protection against the second list of eleven sources of misfortune. Rasulullah ﷺ said, ‘Keep much in remembrance the cutter-off of the pleasures, i.e. death’. (Miahkaat)
Translation: HADITH: 11 Anas Radhiyallahu anhu has said that one of the Sahabah Radhiyallahu anhum died and, from among the gathering.someone said that the deceased was a JannatL On that, Rasulullah ﷺ said,"How do you say that? He might have indulged in idle talk or shown miserliness over a thing which was of little value to him,"
Note: The above mentioned shortcomings may cause a hindrance to one’s entry into Jannah. Generally, engaging oneself in useless matters and idle gossip is a common habit and a pastime in the present-day society. The great affection and compassion of Rasulullah ﷺ for the Ummah deserves our highest appreciation in that he has given a solution for every difficulty and, in the short period of twenty three years of his Hisaalat, he has suggested answers to all the problems which may arise at any time throughout the life of man in this world. He has told us that the atonement for any type of sinful behaviour in gatherings is to invoke Allah in a Du‘aa, before ending the sitting:
"Glorified be Allah! All Praise be to Him! Glorified art Thou, O my Allah, with Thy Praise; I bear witness that there is none to be worshipped except Thee; I beg for giveness of Thee, and turn to Thee in repentance!"The other thing in the above Hadith is the condemnation of miserliness which one may show in refusing to give something that may cause little loss to oneself. We may consider many actions as trifling, but, with Allah Ta'ala, they may rank high in earning reward or punishment. There is a Hadith in Bukhari that a person may say something in praise of Allah Ta‘ala, which may seem to him a small thing but it raises him to higher ranks, while a word, which Allah Ta'ala may dislike, may throw him in Jahannam, deep as the East is distant from the West
HADITH: 12 Ummul Mo’mineen Umme Salmah Radhiyallahu anha was given a piece of roast meat as a gift by someone. As Rasulullah ﷺ was very fond of meat, she told the housemaid to keep it away safely for Rasulullah ﷺ as he might like to eat it sometime. The maid put it in a shelf but, after a little while, a beggar came to the door and begged for something for the sake of Allah. He was given the answer, ‘May Allah bless you’, (meaning there was nothing available in the house). The beggar went away and Rasulullah ﷺ came in after he was gone, and asked Umme Salmah if there was anything for him to eat. She ordered the housemaid to bring the piece of meat for Rasulullah to eat. When she went in, she did not find the meat in the shelf, but saw a white stone in its place. (After hearing the whole story) Rasulullah ﷺ said,"Since you did not give the piece of meat to the beggar, it has been turned into a piece of stone".
Note: How very instructive! The generosity of the sacred wives of Rasulullah is not open to question; the piece of meat was retained for a legitimate need and that, too, for Rasulullah ﷺ, but the result was astonishing! It was a special favour and bounty of Allah Ta'ala that He showed to the household of Rasulullah ﷺ, the ultimate effect of denying a piece of meat to a beggar, it was meant to indicate that anyone who eats something, after refusing it to a needy person, is like one eating a piece of stone and he shall not get any benefits out of it. The truth is that we eat many delightful things, by the blessing of Allah Ta‘ala, but none of them seems to benefit us, as desired, and we complain that the good things have lost their real effect. In fact, it is the ill effect of our own evil intentions that marks their true quality.
HADITH: 13 The well-being of this Ummah, in early times, was a consequence of their firm faith (In Allah Ta‘ala) and an indifference towards worldly attractions; its decadence and corruption will begin with miserliness and with entertaining inordinate hopes regarding the distant future
Note: In reality, miserliness comes from entertaining high hopes and worldly ambitions. Man builds up longterm plans and then begins to gather resources for accomplishing them. If he were to keep death in remembrance, and realise that he may not have many days to live, he will not plan for the distant future, nor will the need to gather resources arise in his mind.
Translation: HADITH: 14 Rasulullah ﷺ once visited Bilal Radhicdlaho anhu and found a heap of dates lying in front of him; when he asked Bilal as to what it was for, Bilal replied that he had gathered it for future use. Rasulullah ﷺ said, "O, Bilal, are you not afraid of the Day of Judgement when, due to this hoarding up, you may have to see the smoke of Jahannam. Bilal, spend it and do not have fear of any shortage from the Owner of the Arsh (Great Divine Throne)”.
Note: Every person has a status and a position. The Shariah makes allowance for the weak and feeble in faith, like us, to store something for future needs, but for the revered personality of Bilal Radhicdlaho anhu, whose faith and belief in Allah Ta'ala was of high degree, it was not, in keeping with his great Iman,to have fears about any shortage for him in the Divine store. Seeing the smoke of Jahannam does not necessarily mean entering Jahannam itself, but it does mean some reduction in status of Bilal Radhiyallahu anhu. Even if that may not happen, there is likely to be a longer period of reckoning. In some Ahadith, Rasul nil ah ﷺ has mentioned punishment in Jahannam due to hoarding up of a meagre sum of one or two Dinaars. (See Chapter 6, Hadith No. 2, which is to follow). The reckoning will be for every person, the more the wealth, the longer the period of reckoning.
Rasulullah ﷺ has said that he, while standing at the gateway to Jannah, saw that the majority of the people entering Jannah were the poor, whereas those who had plenty were being held back (for reckoning), while those who were condemned to Jahannam had been thrown into it. Visiting the gateway of Jahannam, he saw most of those who entered it were the women-folk, the reason for which has been mentioned in another Hadith. Abu Saeed Radhiyallahu anhu has said that Rasulullah, on the Day of Eid, visited the Eidgah and passing by a gathering of women, addressed them, saying that they should give plenty as Sadaqaat as he had seen mostly women in Jahannam. When the women asked him the reason, he replied that they frequently indulged in cursing and were ungrateful towards their husbands. Even in the case of their own children, whom they hold very dear, they curse them for small errors by saying,"May death overtake you! May you get buried and so on". The ingratitude towards the husband is frequently witnessed he may do much to pamper her, yet she is never satisfied; she becomes unhappy at the slightest regard and favour shown by him to his own kitch and kin, including his parents.
A Hadith says that when, during Salaat-ul-Kusuf, Rasulullah ﷺ was shown both the Jannah and the Jahannam, he saw a great many women in Jahannam. When the Sahabah Radhiyallahu anhum asked the reason for that, he said that it was their ingratitude in respect of their husbands. In spite of lifetime of kindness and favours to them, if once there is some unpleasantness, the wife will ciy out against the husband unhesitatingly, I have never received any good turn from you!"Rasulullah ﷺ has also said: It is a common habit of women that in spite ot receiving the best possible treatment, they will forget all of that over a single thing happening against their personal wish. Thus, a displeased woman, forgetting all the good done and kindness and favour shown to her by the husband, will openly complain of having had no comfort and ease at home. This is the habitual expression used by women towards their husbands".
The above Ahadith clearly state the reasons for which the majority of women will land in Jahannam and, at the same time, show that the escape lies in giving Sadaqah excessively. When Rasulullah ﷺ addressed the women in the Eidgah, they started removing their jewellery and gave it to Bilal Radhiyallahu anhu who accompanied Rasulullah ﷺ and made collection for the poor. Nowadays, women pay no heed to such serious Ahadith and, when they do, the burden of Sadaqah foils on the shoulders of the husband who has to give Zakaat or Sadaqah on their behalf. In case they do it directly, the husband is expected to compensate them. They never permit any decrease in their jewelleiy. Although they cannot help accepting its loss by chance or by theft or by pawning it for celebrating a marriage, etc., they never think of willingly depositing it in the Treasury of Allah Ta'ala for the Akhirah. They leave it behind after death, to be distributed among the heirs and usually sold away at a very cheap price. Most of them waste a lot of money on remodelling and re-foshioning their ornaments from time to time. The main subject in this Hadith is that excess of wealth does lead to unpleasant situations in the endAs Rasulullah ﷺ has said,"The poor Mohrgireen wQl have a lead of forty years, in entering Jannah, over the rich people of their time, even though the sacrifices and Sadaqaat made by the latter cannot be compared or assessed. Rasulullah ﷺ once made the Du'aa;”0 Allah, grant me life as a poor many cause me to die as a poor man and resurrect me in the company of the poor ones. When Aishah Radhiyallahu anha asked Rasulullah ﷺ the reason for such a Du'aa the reply was that the poor will enter Jannah forty years ahead of the rich of their time and he told Aishah Radhiyallahu anha never to disappoint a poor person, saying,"Give him a piece of date and show him kindness and let him be your favourite; you will be close to Allah Ta'ala on the Day of Judgement". Some Ulama have raised a point that, according to this Hadith, the poor will precede even the Ambiya Alaihemussalam into Jannah, but the author of the present book dears this point by saying that the Hadith states that the matter concerns the poor and the rich of the same class or society, therefore the precedence will take place among each class separately, such as among Ambiya, among Sahabah, and so on for the other groups.
Translation: HADITH: 15 Ka'b Radhiyallahu anhu says that he heard Rasulullah ﷺ saying. There is a trial and a temptation for every Ummah. The trial and temptation of my Ummah consists in wealth."
Note: The sacred words of Rasulullah ﷺ are not only a matter of faith but an absolute truth. It is a fact of daily observation that excessive wealth often becomes the cause of vagrancy, sensuality, usury, adultery, cinema-going, gambling, maltreatment and leads to looking down upon people, apathy towards the (Deenf of Allah and obligatoiy Salaat, and finding no time for other religious observances, etc. Poverty, on the other hand, does not bring about one-third or one-fourth or even one-tenth of these evils. (There is a saying in Persion, meaning, love-making without money is empty words). Even if these vices do not occur, wealth creates lust for further increase. For example, if one gets three thousand rupees, his constant efforts will be how to increase it and this keeps him so busy that he will hardly care for any rest, for Salaat, Fasting in Ramadan and even Hajj and Zakaat His ceaseless efforts will be aimed at increasing his business. His efforts in that line will ignore any other thought regarding participation in religious activities or going out to work for Deen, because of the fear of harming his business. In this connection, Rasulullah ﷺ has said repeatedly that, when a person acquires two valleys full of gold, he will begin to look for a third one and that, man’s appetite cannot be satisfied by anything but the earth of the grave.
One Hadith says that, after possessing one valley full of wealth, the man begins a search for the second and, when he has two, he will look for a third one; nothing can end his appetite except the earth of the grave. Another Hadith says that a man may have a whole forest of date-palms, but he will wish to have one more and, when he has that, he will desire to have a third one. Thus he will never be content till his death, when his stomach will be filled with the earth of the grave. Another Hadith says,"If a man is given a valley full of gold, he will seek another; if he gets two, he will crave for a third; nothing can satisfy a man’s appetite but the earth of the grave? (Bukhari). It shows that man’s greed for having more and more has no end"as long as he lives in this world. He goes on entangling himself in one thing and another for increasing his income, having no rest even to remember Allah Ta‘ala. That is why Rasulullah ﷺ made the Du‘aa: "O Allah! Let the provisions of my family members be a bare sufficiency (i.e. just as much as should suffice them for their bare needs, and nothing more, lest they should be entangled in the vicious circle of getting more and more K Another Hadith says:"Good and merited is the life of a person who has been granted Islam and an adequate livelihood, with which he is contented '. Still another Hadith says that every rich and poor person, on the Day of Judgement, will wish that his provisions in this life were limited to bare sufficiency. A Hadith in Bukhari says that Rasulullah ﷺ told his companions that he was not afraid of poverty and hunger for them, but was afraid of their being given plenty, like the previous Ummahs. Then, your hearts may fall a prey to greed for more and more money, as was the case with the earlier Ummahs, and consequently you may become the victims of that which brought disaster to them. Similarly, warnings have been given in many other Ahadith about the dangers of excessive wealth and its ultimate fate. Wealth by itself is not an unclean or undesirable thing; it is the perversity in our hearts which, when wealth comes, turns the heart to corruption and creates diseases in it. If someone steers clear of that harmful element, abstains from hoarding and uses wealth according to laid-down laws and procedures, it will do him no harm but will prove to be beneficial. Generally, however, care is not taken of the methods and guidelines for its use, nor are the known mistakes rectified. So wealth begins to spread its poisonous effects rapidly.
It is like eating guavas when suffering from cholera, which inherently have no defect but with the presence of the disease in the body these prove very harmful, and may even lead to death. That is why doctors strictly prohibit the eating of guavas when cholera is prevalent, and huge quantities of that fruit are destroyed under their orders. It is surprising that we are afraid of touching a thing when an ordinary doctor tells us that it is harmful for us, while no heed is paid to the authority whose wisdom and understanding, enlightened by the Divine light of Nabuwwat, are unsurpassed by any of the doctors and physicians of the world. Since Rasul ull ah ﷺ has repeatedly warned us about the harm and troubles caused by wealth, every one of us aught to be apprehensive of the afflictions that wealth may cause and should use it most carefully, in accordance with the rules of Shariah. For this, it is most important to fulfil the obligations we owe to Allah Ta'ala. It has also been said by Rasulullah ﷺ that a wealthy person who has fear of Allah Ta'ala has nothing to fear from the (evils of) riches. Abdul Aziz Dehlavi Rahmatullah alayhi is quoted to have said that riches can be the best aid to fulfil the commandments of Allah Ta'ala and to win His favours. Rasulullah ﷺ when calling people to Allah Ta'ala never told them to give up all worldly things; rather he encouraged them to live with their families using the good things of this life. Abdul Aziz Rahmatullah alayhi further said, ’When Uthman Radhiyallahu anhu died, his treasurer produced one hundred and fifty thousand goldcoins (Dinaars) and a million silver pieces (Dirhams); in addition? there was landed property worth two hundred thousand Dinaars in the Khaiber area Abdullah Ibne Zubair Radhiyallahu anhu left behind property worth fifty thousand Dinaars, one thousand horses and one thousand slaves. Amr Ibne Aas Radhiyallahu anhu left three hundred thousand Dinaars, while the wealth left behind by Abdur Rahman bin Auf Radhiyallahu anhu was countless. Yet, Allah Ta'ala has praised all of them in the Holy Qur'an,"They supplicate and pray to Allah morning and evening only for His pleasure (Surah Kahf: 28)
"They art the people whom their business dealings do not prevent from remembering Allah". (an-Noor: 37).
It is true that, in those days, frequent conquests brought the Sahabah large amounts of abundant wealth, which remained with them, despite their generous spending, (their attachment with their property was negligible compared with their love and devotion to Allah Ta'ala. Some instances havebeen quoted in the books, ‘Fazaile Namaz (Virtues of Salaat) and The Stories of Sahabah,’ which ought to be read carefully for the sake of self-admonition. For example, Abdullah Ibne Zubair Radhiyallahu ortho, who has been mentioned above, used to stand up-right in his Salaat like a peg driven in the ground and his ‘Sdah’ used to be so lengthy that sparrows would perch on his back, and yet he possessed much wealth. Once when the enemy forces attacked his position, he was praying in the Masjid and a shell hit the wall of the Masjid; the debris fell very close to him but he did not take notice of it and continued to pray. Again, in the case of another Sahabi Radhiyallahu anhu it is related that, when his thoughts wandered to his fully ripe date-palms garden while praying in it, he felt so grieved that after finishing his prayers he went at once to Uthman Radhiyallahu anhu, who was then the Khalifah, and presented the garden to him, which the latter sold for fifty thousand and spent the money for religious purposes.
Similarly, two bags full of Dirhams amounting to more than one hundred thousand pieces were presented to Aishah Radhiyallahu anha, which she distributed to the needy. She herself was fasting, but did not think of telling her slave-girl to keep something or to purchase some food, out of that, for breaking the fast At the time of Iftar, when the maid sorrowfully remarked that if she had kept a Dirham, some meat could have been purchased and they could have eaten it with their meals, Aishah Radhiyallahu anha said that this could have been done, had the maid reminded her at that time; it was no use being sorry later. These and several other similar instances have been mentioned in the"Stories of Sahabah", while thousands of such instances have been mentioned in books of history. The Sahabah were the people who considered wealth as trivial as the household rubbish; then how could it cause them any type of harm? Here, it can be argued that,to have wealth in abundance is not forbidden, as the Sahabah Radhiyallahu anhum possessed it in plenty during the days of Khulfa-e-Rashideen and the glorious early period of Islam. But, to take their case as a precedent for our times would be like a feeble and diseased person endangering his life by trying to do things that a young and strong person does. The story at No. 54 in the series of stories at the end of this book should be read carefully in this context Imaam Ghazali Rahmatullah alayhi has said that wealth has an antidote as well as the poison of a snake. Its benefits are the antidotes, while its damages are like a poison. Only he who has knowledge of its benefits ard harmful effects has the power to draw upon its benefits and save himself from harm. Wealth has two types of benefits, worldly and religious. The worldly benefits are well known to all: that is why every one does his utmost to earn it The religious benifits are three:
1. It helps. directly or indirectly in the performance of worship. The direct benefit is in respect of Hajj and Jehaad, which cannot be accomplished without money. Indirectly, money is needed for purchasing food, etc., which if not available will keep a person away from religious activities. When money helps in performing worship, in that capacity, earning money itself becomes worship but only to the extent which is needed for worship; the excess over it will not be in that category.
(2) The other benefit of wealth is in spending on other people, which is of four categories: innumerable benefits, which have already been described. meals, for creating good relations and friendship and to encourage others to be generous; many Ahadith mention benefits of inviting people to meals or giving them presents.
(c) To spend for the sake of preserving one's prestige and honour when there is danger from undesirable people. This also counts 41 as Sadaqah. According to the author, a bribe given to escape. harm omes under the same category. Bribery for some material gain is Haraam (forbidden): both the giver and the receiver commit a grievous sin.
(d) To pay wages to the labourers employed for some work, which often one cannot do oneself. Sometimes, even if the work could be done by oneself, the employment of a labourer, to save precious time, for doing more useful things like studies or worship, etc., is perfectly alright
3. The third Religious benefit concerns spending on general welfare activities. In this category would come the building of a a) To give Sadaqah to the poor and needy people. This has Masjid, travellers inns, bridges, religious schools, and hospitals, etc. These will remain a source of recurring benefit, even after death.
The above is a summaiy of benefits obtainable from wealth from the religious standpoint. Shah Abdul Aziz Rahmatullah alayhi lists seven activities that count as worship when money is spent on them namely: (i) Zakaat and Usher, (ii) Sadaqah-e-Fitr (Fitr Alms,) (iii) Voluntary Sadaqah, which includes hospitality and giving loans to needy persons, (iv) Building of Masjid, Inns and bridges, etc., as charitable endowments (v) To perform Hsj or to help a Hji by providing food or conveyance (vi) To spend in Jehaad, when one Dirham will count as seven hundred (vii) To spend on members of onefe family (wife and young children) and, if the means permit after that, to help the needy relatives.
Imaam Ghazali Rahmatullah alayhi has also noted that the harmful aspects uf wealth are two, the religious and the worldly. The Religious harms are of three types:
(a) Wealth leads towards sins excessively. Often one gets involved in lustful activites, ignoring the risk of becoming a pauper. If a person finds a particular sin beyond his reach, then he loses his inclination towards it.while for anything which is within one’s ' reach his anxiety to get it becomes more intense. Wealth is a great source of power. That is why, the temptations from wealth are far stronger than otherwise.
(b) Wealth tends to increase the desire for more enjoyable things of life in legitimate directions, such as having better and better, food and clothing, etc. The rich would never take simple barley bread or wear coarse clothes; luxurious living leads to increased demand for more things, which leads to increasingly heavy expenses, often beyond the income, which in turn leads to making money by illegitimate means,. Thus, a foundation is laid for fraud and hypocrisy. Too much wealth usually attracts a great many visitors and associates, and maintaining connections with them is bound to lead to vices like malice, envy and hostility. All these will create numerous conflicts, which even wealth will not be able to resolve. Deeper reflection on such matters will indicate countless damages of which wealth is the root-cause.
(c) So rich person can escape being obsessed with the desire of multiplying his wealth and property, so he remains neglectful of ‘Zikr and Fikr’ of Allah Ta'ala. And whatever makes one unmindful of Allah Ta'ala, will bring him nothing but a perpetual loss. That is why the Nabi Isaa Alaihissalaam has said that three evils are connected with wealth. First it is earned by improper means. Someone said,"If the means are lawful?"The reply was that the spending will be in wrong directions. Someone then asked"If the spending is right?’' The reply was that the anxiety to increase wealth and to take care of it is bound to keep the possessor from the remembrance of Allah Ta'ala, which is an incurable disease.
The remembrance of Allah Ta'ala is the essence of all prayers and worship, for which a free mind is a must, whereas a rich person, with plenty of property of varied types, remains occupied day and night with the troubles with tenants and peasants about recoveries and dues from them, about water distribution, etc. Then there are the problems of partnership about shared land or business; there are the state officials and their agents to be looked after. The servants and the labouring class pose their own problems. The same is the fate of the business class who have plenty of worries about their partners, If the business is a joint one. And, the sole trader is beset with worries to increase his income. There are few engagements requiring attentioh when wealth is in the form of cash with the owner but, even then, the thought of its safety, the fear of theft and woriy about the ways of spending it and the people who are jealous of him, are some of the worries that keep the owner’s mind occupied with anxieties. All these are some of the harmful effects of wealth and property.
On the other hand, the person who just has enough to meet his essential needs is free from such anxieties. Therefore the antidote for the poison of wealth is to give away, for good purposes, whatever is in excess of one’s legitimate personal use. If the excess is kept back it becomes a poison and leads to vices. May Allah Taala save us all from this poison and enable us to spend our wealth on worthy causes. The apt example of wealth is that of a snake. To him,who is an expert in catching a snake and knows its ways, no harm can come from it; on the contraiy, he can make an antidote from it, or get some other advantages from it. But, if an ignorant person handles a snake he will be inviting his own death. As such, if we try to copy the example of the well-to-do Sahabah Radhiyallahu anhum and try to be rich like them, we shall only be asking for our min. For them, it was a different matter, because they treated wealth like ordinary firewood.as is dear from numerous examples set by them: wealth did not divert their attention from Allah Ta'ala for even a moment. In spite of this, they were always afraid of its ill effects; their histories give ample evidence.
And truly Allah Alone aids a person to do what is pleasing to Him.