Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 66 of 190
Riyadh Al-Salehin | Episode (76) | Chapter on contentment and frugality in living, and condemning the question (1)
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Transcript
Machine translation — may contain errors
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Riyad al-Salihin (The Meadows of the Righteous)
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From the Words of the Master of the Messengers,
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Peace and blessings of Allah be upon him.
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Chapter on Contentment, Chastity,
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Moderation in Living and Spending,
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And the Censure of Begging Without Necessity.
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Allah Almighty said:
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﴾And there is no creature on earth but that upon Allah is its provision﴿
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“And there is not a beast in the earth but the sustenance thereof dependeth on Allah. He knoweth its habitation and its repository. All is in a clear Record.” (11:6)
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And He Almighty said:
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“(Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.” (2:273)
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“(Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.” (2:273)
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“(Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.” (2:273)
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﴾You will recognize them by their characteristic sign﴿
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“(Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.” (2:273)
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And He Almighty said:
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“And those who, when they spend, are neither prodigal nor grudging; and there is ever a firm station between the two;” (25:67)
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“And those who, when they spend, are neither prodigal nor grudging; and there is ever a firm station between the two;” (25:67)
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And He Almighty said:
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“I created the jinn and humankind only that they might worship Me.” (51:56)
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“I seek no livelihood from them, nor do I ask that they should feed Me.” (51:57)
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﴾and I do not want them to feed Me.﴿
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As for the hadiths,
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Most of them have already been mentioned in the preceding two chapters.
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And among those that were not previously mentioned:
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On the authority of Abu Hurayrah (may Allah be pleased with him),
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From the Prophet (peace and blessings of Allah be upon him), who said:
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"Richness does not consist in an abundance of worldly goods,
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But true richness is the richness of the soul."
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Agreed upon [by al-Bukhari and Muslim].
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"Al-'Arad" refers to wealth.
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Among the benefits derived from this hadith:
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The beneficial, praiseworthy wealth
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Is the richness of the soul.
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For when the soul is free from desiring what is in the hands of people,
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And is content with what Allah has apportioned for it,
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It refrains from covetous desires,
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And spurs its possessor toward noble matters and high moral virtues.
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Thereby it achieves more than what mere material wealth brings,
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Which most often breeds greed, stinginess,
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Anxiety, and avarice,
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Thus plunging its owner into vile matters
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And base morals,
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Owing to the lowliness of his ambition.
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Richness of the soul is born of contentment
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And the absence of greed to amass more without need.
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On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both),
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That the Messenger of Allah (peace be upon him)
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Said:
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"Successful indeed is he who embraces Islam,
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Is provided with sustenance just sufficient for his needs,
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And whom Allah makes content with what He has given him."
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Reported by Muslim.
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On the authority of Hakim Ibn Hizam (may Allah be pleased with him), who said:
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I asked the Messenger of Allah (peace be upon him) [for money],
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And he gave me.
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Then I asked him again, and he gave me.
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Then I asked him again, and he gave me.
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Then he said:
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"O Hakim!
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Verily, this wealth is green and sweet.
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So whoever takes it with a generous heart,
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Will be blessed in it;
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But whoever takes it with an eager, grasping heart,
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Will not be blessed in it,
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And will be like one who eats but is never satisfied.
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And the upper hand is better than the lower hand."
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Hakim said:
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I said: "O Messenger of Allah!
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By the One Who sent you with the truth,
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I will never take anything from anyone after you
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Until I depart this world."
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Thus, Abu Bakr (may Allah be pleased with him)
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Used to call Hakim to give him his share of the stipends,
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But he would refuse to accept anything from him.
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Then 'Umar (may Allah be pleased with him) called him to give him his share,
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But he refused to accept it.
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Thereupon 'Umar said:
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"O assembly of Muslims!
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I call you to bear witness concerning Hakim:
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That I offer him his rightful share that Allah apportioned for him from this booty (fay'),
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But he refuses to take it."
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Thus, Hakim never took anything from anyone after the Prophet (peace be upon him)
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Until he passed away.
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Agreed upon.
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"Yarzan" (takes from someone):
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That is, he did not take anything from anyone.
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The root of "al-raz'"
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Means diminution or loss;
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Meaning, he did not diminish anyone's wealth by taking from them.
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"Ishraf al-nafs" (covetousness of the soul)
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Means longing for a thing and coveting it.
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"Sakhawat al-nafs" (generosity of the soul)
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Means not looking forward covetously to a thing,
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Not hungering for it,
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Nor being overly concerned with or voracious for it.
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"I asked":
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That is, I requested wealth from him.
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"Green and sweet":
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That is, it resembles luscious, sweet fruit
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In how the soul inclines toward it, loves it, and desires it.
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"Blessed in it":
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Meaning that a little of it suffices him in place of much.
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"The upper":
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That is, the giving hand.
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"The lower":
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That is, the begging hand.
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Among the benefits derived from this hadith:
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An illustration of the immense generosity of the Prophet (peace be upon him),
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And that he gave with the giving of one who never feared poverty.
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Offering sincere advice and eager concern to benefit brothers when extending aid,
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Because the soul is then receptive to benefiting from good, kind words.
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The giver is better than the receiver.
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Amassing wealth without necessity causes harm and brings no benefit.
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Restraining oneself from asking people, especially without real need.
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Hakim Ibn Hizam's fulfillment of his promise to the Messenger of Allah (peace be upon him)
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And his adherence to his pledge.
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The Muslim ruler should ensure rights reach their rightful owners.
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The recommendation to call witnesses over anyone who refuses to accept his lawful right.
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On the authority of Abu Burdah, from Abu Musa al-Ash'ari (may Allah be pleased with him), who said:
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We set out on an expedition with the Messenger of Allah (peace be upon him),
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And we were six individuals,
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Sharing one camel which we rode by turns.
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Our feet became sore, my feet were pierced with wounds, and my toenails fell off,
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So we wrapped rags around our feet.
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For this reason, it was named the Expedition of Dhat al-Riqa' (the Expedition of Rags),
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Because of the rags we bound around our feet.
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Abu Burdah said:
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Abu Musa narrated this hadith,
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But then disliked having done so,
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And said:
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"I should not have mentioned it!"
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He [Abu Burdah] said:
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As if he disliked having disclosed anything of his righteous deeds.
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Agreed upon.
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"Ghazwah":
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A noun of instance meaning an expedition or battle.
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"Na'taqibuhu":
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Meaning we took turns riding it, one after another.
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"Naqibat":
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Meaning the skin of our feet wore thin and peeled.
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"Na'sibu":
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Meaning we tied or bound.
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"I should not have mentioned it":
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Meaning there was no need for me to bring it up.
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Among the benefits derived from this hadith:
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A depiction of the asceticism and harsh living conditions endured by the Companions,
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And their patient endurance of that alongside contentment.
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The permissibility of taking turns riding a single camel.
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The permissibility of mentioning righteous deeds and speaking of Allah's blessings,
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Provided it is devoid of ostentation (riya') and seeking reputation,
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And when mentioning it serves as a reminder and benefit for people.
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The disapproval of a person mentioning the good deeds he has performed
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Out of fear of falling into ostentation and self-conceit.
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On the authority of 'Amr Ibn Taghlib (may Allah be pleased with him),
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That the Messenger of Allah (peace be upon him)
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Was brought some wealth or captives,
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So he distributed them;
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He gave to some men and left others without giving.
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Then news reached him that those whom he had left out felt upset,
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So he praised Allah and extolled Him,
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Then said: "To proceed:
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By Allah, I give to a man and leave another,
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Yet the one I leave is dearer to me than the one I give to.
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Rather, I only give to certain people
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Because of the anxiety and impatience I see in their hearts,
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While I entrust other people to the self-sufficiency and goodness Allah has placed in their hearts;
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Among whom is 'Amr Ibn Taghlib."
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'Amr Ibn Taghlib said:
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"By Allah, I would not exchange the words of the Messenger of Allah (peace be upon him) for the finest red camels!"
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Reported by al-Bukhari.
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"Al-Hala'" is the severest form of anxiety and impatience,
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And it is also said to mean fretfulness.
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"Saby" (captives) refers to women and children taken as spoils from the enemy.
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"'Atab" comes from reproach ('itāb),
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Which is a gentle expression of grievance and a reminder of fault.
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"Ad'a" (I leave) means I refrain from giving to him.
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"Al-Jaza'" is grief, fear, and the lack of endurance and patience.
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"Self-sufficiency and goodness" means satisfaction and contentment.
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"Red camels" refers to the most precious of livestock,
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A metaphor used for anything deemed extraordinarily valuable.
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Among the benefits derived from this hadith:
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The Sunnah in a sermon is to begin by praising Allah and extolling Him as He deserves.
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The wisdom of the Messenger of Allah (peace be upon him) in winning over hearts
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And rescuing them from ruin.
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Encouragement to be content with whatever provision comes to a Muslim,
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Without asking or persisting in requests.
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The believer's joy and delight in whatever good becomes manifest from him.
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The distinguished virtue of 'Amr Ibn Taghlib (may Allah be pleased with him).
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On the authority of Hakim Ibn Hizam (may Allah be pleased with him),
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That the Prophet (peace be upon him) said:
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"The upper hand is better than the lower hand.
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Begin with those who are your dependents,
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And the best charity is that given out of surplus wealth.
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Whoever refrains from begging, Allah will make him chaste,
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And whoever seeks self-sufficiency, Allah will enrich him."
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Agreed upon.
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This is the wording of al-Bukhari,
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While the wording of Muslim is more concise.
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"Those who are your dependents":
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Meaning a wife, child, parent, or servant.
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"Out of surplus wealth":
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Meaning beyond what one needs.
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"Refrains from begging":
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That is, restrains himself from asking people.
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"Seeks self-sufficiency":
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That is, demonstrates contentment and refrains from needing others.
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Among the lessons derived from the hadith:
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It clarifies the different categories of hands,
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showing that the highest is the hand that gives and spends in the cause of Allah,
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free from reminders of generosity or injury;
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followed by the hand that abstains from taking;
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then the hand that accepts what comes without asking;
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while the lowest is the hand that begs or withholds.
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The people most deserving of financial support
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are those under a Muslim's direct care and guardianship.
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Wealth, when accompanied by fulfilling its obligations, is superior to poverty,
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because giving should only come from surplus wealth.
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It is disliked for a person to give away in charity what they themselves need,
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or to give away all their possessions,
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lest they end up forced to beg from others.
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Refraining from asking and seeking self-sufficiency through Allah
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brings forth wholesome provision
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and is a path to dignity.
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On the authority of Abu Sufyan,
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Sakhr Ibn Harb (may Allah be pleased with him), who said
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that the Messenger of Allah (peace and blessings of Allah be upon him) said:
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"Do not be persistent in begging.
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For, by Allah, none of you asks me for anything
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and thereby extracts something from me through his asking,
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while I am averse to giving it to him,
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and will find any blessing in what I gave him."
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[Narrated by Muslim].
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"Do not be persistent" (tulhifu)
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means: do not beg excessively.
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"Averse"
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means: I do not wish to give it to him.
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"And will find any blessing"
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means: he will not be blessed in it.
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Among the lessons derived from the hadith:
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It is forbidden to embarrass others through persistent nagging,
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pressuring them into giving out of shame,
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because whatever is given without genuine consent or solely out of embarrassment
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lacks all blessing;
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rather, it is unlawful.
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It illustrates the great generosity of the Messenger of Allah (peace be upon him)
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and that he would never turn away a petitioner.
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The leader ought to counsel his subjects
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and offer them sincere advice
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whenever they fall into a prohibited matter
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or whenever he fears they might do so.
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On the authority of Abu 'Abd al-Rahman,
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'Awf Ibn Malik al-Ashja'i (may Allah be pleased with him), who said:
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"We were with the Messenger of Allah (peace and blessings of Allah be upon him),
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around nine, eight, or seven of us,
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when he said: 'Will you not pledge allegiance to the Messenger of Allah?'
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And we had only recently pledged allegiance,
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so we said: 'We have already pledged allegiance to you, O Messenger of Allah.'
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Then he said again: 'Will you not pledge allegiance to the Messenger of Allah?'
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So we stretched out our hands
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and said: 'We have pledged allegiance to you, O Messenger of Allah,
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so upon what shall we pledge allegiance to you?'
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He said: 'That you worship Allah [alone without associating partners with Him],
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“And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and unto the 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,” (4:36)
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[establish] the five daily prayers,
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obey [Allah],'
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and he whispered a discrete word:
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'and that you do not ask people for anything.'
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And I indeed saw some of those individuals:
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the whip of one of them would drop,
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yet he would not ask anyone to hand it to him."
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[Narrated by Muslim].
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"Recently pledged allegiance"
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means: we had given our pledge a short time ago.
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"Upon what" means: regarding what matter?
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Among the lessons derived from the hadith:
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It is recommended to renew one's covenant with Allah, the Exalted and Glorious,
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in true faith in Him,
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sincerity in His worship,
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and adherence to His sacred law.
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Pledges must be explicit, not ambiguous.
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The prompt obedience of the Companions (may Allah be pleased with them) to the Messenger of Allah (peace be upon him)
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whenever he summoned them to a matter
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or called them to a duty.
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The obligation to fulfill covenants and not break them.
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Encouragement to uphold noble character,
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including rising above being indebted to people's favors
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through self-respect and seeking sufficiency in Allah.
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A Muslim should be self-reliant,
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managing his own affairs
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and not depending on others.
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Refraining completely from anything considered asking or begging,
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even in trivial matters.
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From Riyad al-Salihin.