The Blessings in Family Income
As
a perfect religion, Islam has arranged and regulated, also explained in
details, every single thing needed by it’s followers throughout their
lives, in order to achieve wellness in worldly affairs, and in the
Hereafter.Allah declared,
{وَنزلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَى لِلْمُسْلِمِينَ}
“We sent down the Book to you which makes everything clear, and
serves as a guidance and mercy and glad tidings to those who have
submitted to Allah.” (QS. An-Nahl/The Bee: 89).And when a noble companion, Salman al Farisi -may Allah be pleased with him- was asked by a disbeliever, “Is it true that your prophet (prophet Muhammad -peace and prayer of Allah be upon him-) has taught you everything, even the manners in defecating?”. Salman replied, “Indeed, he -peace and prayer of Allah be upon him- forbade us to face the qiblah while defecating and urinating…”[1]
Also not excluded from those details, the affairs related to managing and spending the income; all has been well regulated by the Qur’an and the valid sayings of the Prophet, in order to guide the believers to achieve the blessings and excellences from Allah in their spending, due to their obedience to His commands. The Messenger of Allah -peace and prayer of Allah be upon him- said,
«إِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِى بِهَا وَجْهَ
اللَّهِ إِلاَّ أُجِرْتَ عَلَيْهَا، حَتَّى مَا تَجْعَلُ فِي فِي
امْرَأَتِكَ»
“You will be rewarded for whatever you spend for Allâh’s sake, even if it were a morsel which you put in your wife’s mouth.’‘ [2]Besides, managing the spending according to Allah’s guidance is the best way to overcome the evil nature of men’s lust, that will never be satisfied with riches and the world, just as the Messenger of Allah -peace and prayer of Allah be upon him- said, “If the son of Adam were given a valley of gold, he would love to have a second one; and if he were given the second one, he would love to have a third,” [3]
Also his saying, “Indeed there is a trial for every nation, and the trial for my nation is wealth.” [4]
The Obligation of Managing The Wealth
The Messenger of Allah -peace and prayer of Allah be upon him- said,
«لاَ تَزُولُ قَدَمَا عَبْدٍ يَوْمَ الْقِيَامَةِ حَتَّى
يُسْأَلَ عَنْ عُمْرِهِ فِيمَا أَفْنَاهُ وَعَنْ عِلْمِهِ فِيمَا فَعَلَ
وَعَنْ مَالِهِ مِنْ أَيْنَ اكْتَسَبَهُ وَفِيمَا أَنْفَقَهُ وَعَنْ
جِسْمِهِ فِيمَا أَبْلاَهُ»
“The feet of the slave of Allah shall not move [on the Day of
Judgement] until he is asked about five things: About his life and what
he did with it, about his knowledge and what he did with it, about his
wealth and how he earned it and where he spent it on, and about his body
and for what did he wear it out.” [5]This noble hadith exemplified the obligation to manage the expenses in virtuous matters, of which Allah pleased, because men will be asked later on the Last Day about the wealth they spent during their lifetime. [6]
In another hadith, the Messenger of Allah -peace and prayer of Allah be upon him- said, “Indeed, Allah detests for your sake, three things…..(amongst which is) wasting of money…” [7]
The meaning of “the wasting of money” is using it for other than obedience to Allah the Glorified and Exalted, or spending it extravagantly. [8]
Between the Extravagance and Excessive Saving
The best way to manage one’s spending is by following the guidance of Allah the Holy and Exalted, as in His decree,
{وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا}
“(The true servants of the Merciful One are) those who are
neither extravagant nor niggardly in their spending but keep the golden
mean between the two;” (QS. Al-Furqaan/The Criterion: 67)Which means, they did not spend their wealth lavishly thus they spent more than their needs, but at the same time, they were not being niggard regarding their family needs, hence they were lacking in fulfilling their rights and needs; instead, they were being justly and moderate in spending, and the best affair is the moderate one (the in-between). [9]
Also in His verse,
{وَلا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَحْسُورًا}
“(vi) Do not keep your hand fastened to your neck nor outspread
it, altogether outspread, for you will be left sitting rebuked,
destitute. “ (QS. Al-Israa’/The Night Journey: 29)When he interpreted this verse, Imam Ash Shaukani said, “The meaning of this verse is a prohibition for men not to hold (their wealth excessively) hence they troubled themselves and their family, and also a prohibition not to spend their wealth lavishly thus exceeding the actual needs, thus they became wasteful men. Therefore, this verse contains the prohibition from the attitude of ifrath (too harsh in applying something hence it goes transgressing the boundaries) and tafrith (too loose), which gives a conclusion that it is advisable in shari’a to be moderate, that is being just, as Allah recommended.” [10]
Beware of the Trial caused by the Wealth!
In the matter of wealth, one must be aware of the trials (evils) caused by an excessive fondness to the wealth, as warned by the Messenger of Allah -peace and prayer of Allah be upon him- in one of his saying,
«إِنَّ لِكُلِّ أُمَّةٍ فِتْنَةٌ، وَفِتْنَةَ أُمَّتِي الْمَالُ»
“Indeed there is a trial for every nation (that will destroy/mislead them), and the trial for my nation is wealth.”[11]What he meant was that one over-busying himself with his wealth is a form of trial (which destroys one’s religion) because wealth might cause men’s mind to be negligent of his obedience to Allah the Holy and Exalted, and of the Hereafter, as Allah decreed,
{إِنَّمَا أَمْوَالُكُمْ وَأَوْلادُكُمْ فِتْنَةٌ وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ}
“Your possessions and your offspring are nothing but a trial for you. And there awaits a great reward for you with Allah.” (QS. At-Tagaabun: 15).[12]Another destruction caused by excessive fondness to the wealth was greediness, and ambition to conquer the world, since the nature of men’s lust was it would never be satisfied with the wealth and luxuries he possessed, no matter how much it was [13], but those whom Allah shed His light upon.
The Messenger of Allah -peace and prayer of Allah be upon him- had warned against this phenomenon in his saying,
“If the son of Adam were given a valley of gold, he would love to have a second one; and if he were given the second one, he would love to have a third,”[14]
This greediness was the one that would push men to seek after the wealth night and day, during which they would sacrifice anything to obtain it. Hence, their forces and minds would be drained just to run after that ambition, and it would be a terrible havoc and torment for him in this world.
Imam Ibn Qayyim al Jauziyya said, “One who loves the world/wealth (in excessive way) will never be free from three things (of havoc and suffering): A never ending worry, an ever lasting weariness, and a never ending remorse.” [15]
Regarding this matter, a scholar of the past said, “Whoever loves the world/wealth (excessively) should prepare himself to bear various kinds of suffering.” [16]
Zuhd (Asceticism) in The matter of wealth
Asceticism in the matter of wealth and worldly affairs was not achieved by leaving it wholly, nor by abjuring what has been claimed lawful by Allah the Holy and Exalted. Instead, asceticism in wealth was to spend it according to Allah’s guidance, without any attachments and excessive fondness to it. In another word, asceticism in wealth is by avoiding too much daydreaming of that wealth, by being haste in spending it in Allah’s cause.This was the real meaning of asceticism, as the saying of Imam Ahmad Ibn Hambal, when he was asked, “What is the real meaning of asceticism? “ He replied, “ (The meaning is that) Not having much fantasy with it, (that is) one who said in the morning, ‘I am afraid I will not meet the evening time anymore.” [17]
A scholar from the past time said, “Asceticism in this world is not achieved by forbidding the lawful things, nor by wasting the wealth, but by you being more convinced of the reward of goodness in Allah’s hand, than what you get in your hands, and if you are afflicted with a disaster (loosing something you love), you expect more of the rewards and the saving ( of goodness later in the Hereafter), rather than that lost thing to be stayed with you.” [18]
Don’t forget to Spare Something for Charity
Allah the Glorified and Exalted decreed,
{وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ وَهُوَ خَيْرُ الرَّازِقِينَ}
“Whatever you spend, He will replace it. He is the Best of all Providers.” (QS. Sabaa’/Sheba: 39).The meaning of His decree: “He will replace it” is that He will replace with blessings in this world and abundant rewards in the Hereafter. [19]
And in one of the valid hadith, the Messenger of Allah -peace and prayer of Allah be upon him- said,
«مَا نَقَصَتْ صَدَقَةٌ مِنْ مَالٍ، وَمَا زَادَ اللَّهُ
عَبْدًا بِعَفْوٍ إِلاَّ عِزًّا، وَمَا تَوَاضَعَ أَحَدٌ لِلَّهِ إِلاَّ
رَفَعَهُ اللَّهُ»
“The charity does not reduce the wealth, and Allah will not add
to a slave, by his forgiven (to his brother), but excellence, and one
does not lower himself in front of Allah but He will lift up (his
degree).” [20]The meaning of “the charity does not reduce one’s wealth” is by the added blessings from Allah the Exalted on his wealth and it would be hindered from damages in this world, also by the rewards and goodness later in the Hereafter, even though in men’s eyes the amount of it was lessen.” [21]
Therefore, a muslim family should not neglect this great excellence, when they managed their budget and spending, by sparing some of their money that Allah the Holy and Exalted has granted to them, to be given to the poor.
That spared money ought not be a large sum; even a small amount, but was carried out with sincerity to get the rewards of seeing Allah’s face, would be greatly valued in Allah’s side, Glorified and Exalted be He. The Messenger of Allah- peace and prayer of Allah be upon him- said, “Protect yourselves from the Fire even if it is with half a date.” [22]
In another hadith the Prophet -peace and prayer of Allah be upon him- said, “Never underestimate even a little goodness, even by meeting your brother (muslim brother) with a cheerful face.” [23]
And even better, to make that charity a regular part of the budget and routine deed, because the Messenger of Allah -peace and prayer of Allah be upon him- said, “The most loved of righteous deed to Allah the Holy and Exalted is the most continuous to be done, even if it is just a little.” [24]
Advices and Closing
Next, what determine whether the family budget would be enough or not was not the amount of money, since no matter how much money one have, his lust would never be satisfied and would keep ask for more.Therefore, the key to “enough” is the attitude of qana’ah (the feeling of content and satisfied with the provision Allah bestowed upon His slaves), that would rise the pleases and the feeling of enough within men; and this was the real riches, as the Messenger of Allah -peace and prayer of Allah be upon him- said, “It is not wealth that because of the many luxuries the world (treasure), but the wealth (intrinsic) is wealth (adequacy) in the soul (heart). “ [25]
The quality of qana’ah was a characteristic of the perfection of one’s faith, because it pointed out the pleases of it’s owner towards Allah’s divine will.
The Messenger of Allah -peace and prayer of Allah be upon him- said, “The sweetness of faith would be tasted by one who pleased of Allah the Glorified and Exalted as his Lord, and Islam as his religion, and (prophet) Muhammad -peace and prayer of Allah be upon him- as his apostle.” [26]
The meaning of “being pleased of Allah as his Lord” was being pleased of whatever His orders and prohibitions were, of His divine will and choices, and of anything He gave or held. [27]
Moreover, the possessor of qana’ah would be the one to achieve excellences and virtues in his life, in this world and in the Hereafter, although his got small properties. The Messenger of Allah -peace and prayer of Allah be upon him- said, “It is very lucky of a man who converted to Islam, then get a sufficient fortune and Allah bestowed him qana’ah nature (and feel quite satisfied) with the sustenance which Allah the Glorified and Exalted granted to him.” [28]
Lastly, we would like to end this writing by asking Allah, by His beautiful names and perfect qualities, to grant us all the quality of qana’ah and all benevolent qualities that He pleases of, and to ease us to understand and follow His guidance well and correctly, verily, He is the Heareth, the Granter of prayer.
وصلى الله وسلم وبارك على نبينا محمد وآله وصحبه أجمعين، وآخر دعوانا أن الحمد لله رب العالمين
Written by: Ustadz Abdullah Taslim, MA.www.syaria.com
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Footnotes:
[1] Narrated by Muslim (no. 262).
[2] Narrated by Al-Bukhari (no. 56) and Muslim (no. 1628).
[3] Narrated by Al-Bukhari (no. 6075) and Muslim (no. 116).
[4] Narrated by At Tirmidhi (no. 2336) and Ahmad (4/160), classed sahih by Imam At Tirmidhi and Al Albani.
[5] Narrated by At Tirmidhi (no. 2417), Ad-Daarimi (no. 537), and Abu Ya’la (no. 7434), classed sahih by At Tirmidhi and Al Albani in his work,”As-Shahiihah” (no. 946) due to many of it’s narrational chains that strengthen one another.
[6] See the book of “Bahjatun naazhirin syarhu riyaadhish shaalihin” (1/479).
[7] Narrated by Al-Bukhari (no.1407) and Muslim (no.593).
[8] See the book of “an-Nihaayah fi gariibil hadits wal atsar” (3/237).
[9] See: “Tafseer Ibn Katsir” (3/433).
[10] See: “Fathul Qadiir” (3/318).
[11] Narrated by At Tirmidhi (no. 2336) and Ahmad (4/160), classed sahih by Imam At Tirmidhi and Al-Albani.
[12] See: “Faidhul Qadiir” (2/507).
[13] See this explanation of imam Ibn al Qayyim in his work, “Igaatsatul lahfan” (page. 84 – Mawaaridul amaan).
[14] Narrated by Al-Bukhari (no. 6075) and Muslim (no. 116).
[15] See: “Igaatsatul lahfan” (Page no. 83-84, Mawaaridul amaan).
[16] Cited by imam Ibn al Qayyim in his book, “Igaatsatul lahfan” (page. 83 – Mawaaridul amaan).
[17] Cited by Ibn Rajab in his book, “Jaami’ul ‘uluumi wal hikam” (2/384).
[18] Cited by Ibn Rajab in his book”Jaami’ul ‘uluumi wal hikam” (2/179).
[19] See:”Tafseer Ibn Katsir” (3/713).
[20] Narrated by. Muslim (no. 2588).
[21] See: “Syarhu shahihi Muslim” (16/141) and “Faidhul Qadiir” (5/503).
[22] Narrated by Al-Bukhari (no. 1351) and Muslim (no. 1016).
[23] Narrated by Muslim (no. 2626).
1 Narrated by Al-Bukhari (no. 6099) and Muslim (no. 783).
2 Narrated by Al-Bukhari (no. 6081) and Muslim (no. 120).
[26] Narrated by Muslim (no. 34).
[27] See: “Fiqhul asma-il husna” (page. 81).
[28] Narrated by Muslim (no. 1054).
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