As Muslims living in an era of ever-growing materialism, it is extremely difficult to balance our need for spirituality with the realities of make an honest living. Each of us has grown up reading about the asceticism (zuhd) of the Messenger of Allah SAW and the simplicity of his lifestyle, but may wonder how does one apply such prophetic teachings of simplicity and asceticism in this era? What does zuhd mean for the 21st century Muslim living in North America?
In regards to making money, we find both extremes between people. On one hand, some will live and breathe their business. All they converse about or are interested in is increasing their bottom line. When confronted, such people bring examples of rich companions and pious businessmen/businesswomen throughout Islamic history. On the other hand, there will be those who condemn any talk of investments or saving for the future and dismiss such conversations as “worldly talk”. Such people view earning extra money or investing as a practice against zuhd and religiosity. When confronted, such people will begin to narrate the prophetic traditions describing the asceticism of the Messenger of Allah SAW. So what is the Islamic position on accumulating wealth and investing for the future? Is there anything wrong with being rich in Islam?
Both sides bring valid points. So how does one understand the prophetic teachings of zuhd in light of the fact that our history is filled with many wealthy companions and pious predecessors? Below we will analyze the Islamic view of having wealth along with attempting to understand what zuhd really means and its practical implementation in this era.
What is Zuhd?
Most people understand zuhd to be purposely refraining from unnecessary material goods or intentionally opting for poverty. While this definition is not incorrect per se, I feel that this definition is not fully comprehensive. Although abstaining from extra wealth is definitely a form of zuhd, it is not the only form of zuhd. The famous ascetic, Ibrahim bin Adham r, defined zuhd as the following:
“True asceticism is having one’s heart empty from (the love of) material goods, not necessarily having nothing in one’s possession.”
Sufyan al-Thawri رضي الله عنه has mentioned, “Asceticism from the world means to limit one’s expectations and hopes from the world. It does not mean to eat stale food or wear any specific clothing type.”
As seen from the above definitions, zuhd is a state of mind. A state of mind in which a person is not attached or obsessed with their wealth. Zuhd does not necessarily entail having less; it just means not to be attached to whatever one owns whether that happens to be a lot or less. Although the more one possesses, the tougher it is not to become attached to what one has.
Is Having Wealth Against the Spirit of Islam?
There are many verses and prophetic traditions regarding the trials and tribulations which come with wealth. Consider the following:
Allah mentions in the Qur’an:
“Indeed, your wealth and your children are a trial (fitnah) for you.” (al-Taghabun:15)
‘Amr bin ‘Awf R narrates that the Messenger of Allah SAW said, “I do not fear poverty for you. Rather I fear that this world will expand before you (i.e. you will have a lot of riches of this world) similar to how it expanded for those who came before you. You will then compete in earning it similar to how they have competed and then it will become a distraction for you as it became for them.” (Bukhari)
Ka’b bin ‘Iyad R narrates that the Messenger of Allah SAW said, “Indeed every nation has its test (fitna) and the test of my umma will be wealth.” (Tirmizi)
Ka’b bin Malik R narrates that the Messenger of Allah SAW said, “Two hungry wolves, if let loose amongst a flock of sheep, cause less harm than the harm caused by a man's greed to increase his money and his prestige.” (Tirmizi)
Abu Hurayra R narrates that the Messenger of Allah SAW said, “Wretched is the one who is enslaved to gold, silver, fine cloth, and garments. If he/she are given (these material goods), (only then) are they pleased. If they are not given (these material goods), then they are upset. (Bukhari)
If one was to analyze the aforementioned narrations, they would notice that accumulating wealth its self has not been condemned. Rather, what has been condemned is the greed of wealth. Wealth has been deemed a trial (fitnah), however not every fitnah is inherently evil. The Qur’an has also deemed one’s children and spouses as a trial for them. Yet, no one would claim that having a spouse or children is evil or to be avoided. Conversely, there are numerous prophetic traditions encouraging marriage and procreation. What makes one’s spouse and children a fitnah, however, is the fact it is very easy for one to succumb to their desires regarding them and become negligent from their religious obligations. Similarly, an abundance of wealth is also a fitnah but not inherently evil.
There are even many virtues and good deeds which can only be achieved if one has excess wealth. Consider the following hadith:
Ibn ‘Umar R narrates that the Messenger of Allah SAW said, “There are only two people worthy of envy; the person whom Allah has blessed with the Qur’an (in his/her heart) so they are able to read it throughout the day and night and the person whom Allah has blessed with wealth so they are able to spend it (in charity) throughout the day and night. (Bukhari)
Furthermore, there is even a lengthy hadith in which the Messenger of Allah has said that the highest ranking individual is the one whom Allah has blessed with wealth and knowledge and he/she utilizes their wealth and knowledge in the correct manner to please Allah. (Tirmizi)
Examples of Wealthy Ascetics in Islamic History
Throughout Islamic history, there have been many such individuals whom were blessed with an abundance of wealth and yet their hearts were completely detached from it. Their affluence did not affect their humility nor did it distract them from the true purpose of their lives. Below we will briefly look at two exemplars of affluent asceticism from the time of the Messenger s: ‘Abd al-Rahman bin ‘Awf and ‘Uthman bin ‘Affan k.
‘Abd al-Rahman bin ‘Awf R
‘Abd al-Rahman bin ‘Awf R was from amongst the richest companions during the lifetime of the Messenger s. The most intriguing element of his path to affluence was that he did not inherit this wealth or necessarily come from an extremely rich family. Rather, when he first emigrated to Madina he had almost no money at all. Some narrations mentioned his entire savings at that time was two or four dinars (approximately 400-800 dollars). His friend, Sa’d ibn Rabi’ g, even offered to give up half of his wealth for him. ‘Abd al-Rahman bin ‘Awf g politely declined and instead asked the directions to the marketplace. Fast-forward many years and the estate left after his death is estimated to be at least 2.5 million dirhams (approximately six million dollars).
However, despite being a multi-millionaire ‘Abd al-Rahman bin ‘Awf was a true ascetic. He was not attached to his wealth in any manner. His detachment from wealth can be gauged through the following examples of his generosity:
- When the Messenger of Allah SAW asked the Muslims for financial assistance at the time of the expedition of Tabuk, ‘Abd al-Rahman bin ‘Awf immediately donated half of his wealth which was four thousand dinars (approximately 800,000 dollars)
- After the Messenger of Allah SAW passed away, ‘Abd al-Rahman bin ‘Awf g sold land worth 40,000 dinars (approximately eight million dollars) and distributed all of the money to charity.
- ‘Abd al-Rahman bin ‘Awf R bequeathed 400,000 dirhams (approximately one million dollars) to be spent on the wives of the Messenger of Allah SAW after he passed away.
‘Uthman bin ‘Affan R
‘Uthman R was also from amongst the richest companions. He was famous for wealth to such an extent that he commonly referred to as ‘Uthman al-Ghani (‘Uthman, the rich). The estate left behind by ‘Uthman has been estimated to be close to 3.5 million dinars (approximately 600 million dollars). However, his heart as well was completely detached from wealth despite owning it in abundance. One can gauge this from the following examples:
- ‘Abd al-Malik bin Shaddad R mentions that he saw ‘Uthman g delivering the khutba on Jum’ah and the value of the clothes he was wearing did not exceed four or five dirhams.
- Hasan al-Basri r narrates that ‘Uthman R would nap on the floor of the Masjid which was filled with pebbles.
- When the Messenger of Allah SAW asked the Muslims for financial assistance at the time of the expedition of Tabuk, ‘Uthman g donated thousands of dirhams worth of camels, horses and cash. Upon seeing such generosity from ‘Uthman g, the Messenger of Allah SAW made dua for him and claimed that ‘Uthman R can no longer be harmed by any actions he does in the future. (Tirmizi)
‘Abd al-Rahman bin ‘Awf and ‘Uthman bin ‘Affan R were the epitome of affluent asceticism. However, they were not exclusive in this regard. Other examples include: ‘Abdullah bin ‘Umar R, Imam Abu Hanifa RH, Imam Nasaai RH, Ayyub al-Sakhtiyani RH and many others. The important lesson from their lives is that Islam does not put any restraints on how much a person may earn. What is important, however, is ensuring one does not become attached to his wealth in a manner that it distracts him/her from their life’s true purpose.
So Should I Try to Make Money?
In short, it depends. Every Muslim must endeavor to at least earn enough money to be financially stable and support their family without assistance from others. Although there is nothing wrong with receiving welfare and assistance in times of need, one should at least try to earn enough income to be financially independent without support from institutions of zakah or governments. The Messenger of Allah SAW in numerous narrations emphasized the importance of trying to achieve financial independence and avoid being in a position to seek aid from others.
As for making more money than needed for financial independence, it would be permissible (and if one has the correct intention, even encouraged) to do so provided it does not lead to one having greed and becoming indulged or obsessed with such material goods. Signs of obsession include one being emotionally invested to his/her money. Consider the following statement narrated by Ibn al-Qayyim RH:
“Imam Ahmad r was asked whether a person in possession of one thousand dirhams can be considered a zaahid (an ascetic). He responded that such a person could definitely be an ascetic provided his/her emotions are not attached to the wealth in such a manner that he/she becomes overly joyous when it increases and saddened when it decreases.”
Other signs of obsession and greed include when the desire of making money leads one to become negligent of his/her religious obligations such as offering their prayers or giving time to their family. Also, if the desire of making money causes one to go against Islamic values such as honesty and integrity, that is also a sign that the obsession and greed of making money has taken over.
If a person cannot control their greed and obsession, it is best for them to suffice on making enough to be financially independent instead of risking their Islamic values. It would be naïve to believe such control over one’s greed is common or easily achieved. Such purification of the heart can only be achieved through spending time with the pious servants of Allah and giving charity in abundance. As such, there is a dire need for each individual earning money to ensure that his/her heart remain clean from greed and that they take practical steps to achieve this. Otherwise, the money we earn may end up being our destruction.
May Allah cleanse our hearts from greed and attachment to material goods of this world and allow our hearts to only be attached to Him. Ameen.
