Income and expenditure
Ways and means of income, earning ones livelihood and
spending such income should conform with the Shariah.
Hadhrat Ibn Masood (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) said:
On the Day of Qiyaamah no one will be able to move (on
the occasion of Hisaab-reckoning) until a reckoning of
five things has not been taken
..
(Tirmizi)
Among the five things mentioned in the above hadith,
two questions pertain to income and expenditure. One
will be asked: How did you earn your living and how
did you spend your income?
Earnings and expenses are also matters controlled and
regulated by the Deen. In this sphere too, there
should be no contraventions of the Shariah, Income
must not be derived by unlawful means, e.g. riba,
dealing in unlawful items, usurping the rights of
others, cheating, defrauding, withholding the
inheritance of any one, etc. Many people violate the
Shari laws of inheritance and deprive the rightful
heirs of their Islamic share of the inheritance. In
this way the usurpers add to their income what is
haraam and what does not belong to them.
Among the ways of earning which conflict with the
Deen, is to become involved so intensively in trade
and commerce that even Salaat is neglected. Aakhira is
forgotten, Zakaat and Hajj are not discharged and no
time remains for one to acquire the essential
teachings of the Deen. One should not become so much
involved that there remains no time to sit in the
company of some saintly person, to learn from him the
essentials of the Deen. Association with the
pious-with the Auliya-is an important requirement for
the spiritual progress of a Muslim. This fact of life
should, therefore, never be neglected.
Income should not be expended in such ways, avenues
and practices which are condemned by the Deen.
Extravagance, spending in customs which have no Shari
sanction, spending for the sake of gaining name,
spending in unnecessary luxuries-luxuries which are
far in excess of ones needs, etc. are all evil ways
which bring about ruin in both mundane and spiritual
life.
There is nothing wrong with earning and accumulating
wealth provided that one abstains from extravagance,
haraam and all ways and means unlawful in Islam.
Wealth can and should be used constructively for ones
own benefit as well as for the benefit of others and
for rendering service to the Deen. There are a variety
of Deeni activities which require wealth. Therefore, a
man of wealth can obtain great thawaab by earning and
employing wealth in accordance with the Shariah.
Aiding the poor and needy, contributing to Deeni
projects such as Musjids, Madressahs, works of
Tableegh, etc. are wonderful channels in which to
employ wealth and thereby build up ones capital in
the Aakhirah.
Hadhrat Abdullah (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) said:
The seeking of a halaal earning is the (next) Fardh
(duty) after the Fardh (Salat).
(Baihaqi)
Hadhrat Abu Khimari (radiallahu anhu) narrates lengthy
hadith in which Rasulullah (sallallahu alayhi
wasallam) said:
The world is for four (types) of persons. (One among
the four) is a man whom Allah Taala granted wealth as
well as understanding of the Deen. He fears his Rabb
and is kind (and renders service) to his relatives.
And, in regard to the wealth he follows the commands
of Allah and discharges rights. This man is the
noblest
..
(Tirmizi)
Hadhrat Abu Saeed Khudri (radiallahu anhu), narrating
a lengthy hadith, said the Rasulullah (sallallahu
alayhi wasallam) said:
Wealth is an object of pleasure. Wealth acquired in a
rightful way (in accordance with the Shariah) and
spent in a rightful way will be an aid for its owner.
(Bukhari, Muslim)
Hadhrat Amr Ibnul As (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) said:
Wholesome (pure) wealth for a noble person is good.
(Ahmad)
Hadhrat Miqdam Ibn Madi Karuba (radiallahu anhu)
narrates that he heard Rasulullah (sallallahu alayhi
wasallam) say:
There will come a time when only gold and silver
(wealth) will benefit people.
According to Hadhrat Sufyaan Thauri (radiallahu anhu),
wealth during the time of the Sahaabah was not
preferable since their hearts were ennobled with
strong Imaan. Since they possessed a very strong Imaan
there was no need for them to seek strength and
confidence in wealth. In view of the evils normally
attendant to wealth, the Sahaabah and the early
Muslims refrained from its acquistion. However, now
(says Hadhrat Abu Sufyaan Thauri) wealth has become
the shield of the Mumin. Since Imaan is no longer as
strong as it was during former times, poverty creates
worry and frustration in people. The result is
deterioration in the worldly and spiritual conditions
of Muslims as they no longer are able to stand up to
the rigours of poverty.
Hadhrat Sufyaan Thauri (radiallahu anhu) also said
that if we did not have wealth, the wealthy worldly
people (those puffed up with pride) would have
despised us, held us in contempt and trampled over us
in any way they wished. Hadhrat Sufyaan Thauri
(rahmatullah alayh) also said that whoever is in
possession of wealth should increase it and not
squander it because in this age the first thing which
will suffer in the event of poverty and want is ones
Deen. Since people, on account of weakness of Imaan,
are no longer capable of enduring the rigours of
poverty, they compromise their Deen for worldly
comforts.
Hadhrat Sufyaan Thauri (radiallahu anhu) said that
Halaal wealth does not tolerate extravagance or waste.
Therefore, spend carefully and be not reckless. If you
are reckless in spending, you will be overwhelmed by
worry and frustration.
Hadhrat Abu Saeed (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) said:
An honest and uprighteous trader will be with the
Ambiya, Siddiqeen and Shuhadaa (on the Day of
Qiyaamah).
(Tirmizi)
The great significance of lawful trade is stated in
this hadith. The lawful trader who is honest and
uprighteous will enjoy the association of the Ambiya,
Saints and Martyrs in the Hereafter.
Hadhrat Miqdam Bin Madi Karuba (radiallahu anhu)
narrates that Rasulullah (sallallahu alayhi wasallam)
said:
The noblest food ate by one is that from his (lawful)
labour. Nabi Dawood (radiallahu anhu) ate from the
labour of his hands.
(Bukhari)
Islam teaches the nobility and dignity of work and
labour. The ahadith explains much significance of
labour. Nabi Dawood (alayhi salaam) earned his living
by making armour. However, this significance applies
to only such occupations which are in accord with the
Shariah. Haraam forms of labour and occupations, e.g.
photography of living objects, musical instruments,
cinemas, etc. are haraam forms of occupations. The
proceeds from unlawful occupations are likewise
unlawful.
Hadhrat Abu Hurairah (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) said:
There was not a Nabi who was not sent as a shepherd.
The Sahaabah asked: You also tended to sheep?
Rasulullah (sallallahu alayhi wasallam) replied.
I tended the goats of the people of Makkah
.
(Bukhari)
This hadith too asserts the significance of manual
labour. All Ambiya (alayhi salaam) were shepherds
looking after the sheep and goats of people. Hadhrat
Nabi Musa (alahis salaam) remained a shephered,
tending the goats and sheep of Nabi Shuaib (alayhis
salaam) for eight or ten years. (Ahmad, Ibn Majah).
The episode of Musa (alayhi salaam) being a shepherd
is narrated in the Quraan Shareef as well. This
agains brings out the significance of manual labour.
Hadhrat Thaabit Ibn Dhullaak (radiallahu anhu)
narrates that Rasulullah (sallallahu alayhi wasallam)
permitted hiring out land. This hadith too asserts the
significance of permitted hiring out of land.
Income derived from land and property hiring is also a
lawful occupation in Islam as this hadith idicates,
Among the noble ways of earning living is farming.
Much significance of farming has been mentioned in the
hadith. Hadhrat Anas (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) said that
whatever man, animal or bird eats from any tree or
farm planted by a Muslim, its owner obtains the
thawaab of Sadqah thereby.
Hadhrat Anas (radiallahu anhu) narrating a lengthy
hadith says that a man from among the Ansaar came to
Rasulullah (sallallahu alayhi wasallam) and requested
something. Rasulullah (sallallahu alayhi wasallam)
sent someone to bring a mug and mat from onehouse.
These items Rasulullah (sallallahu alayhi wasallam)
auctioned among the Sahaabah. With the money obtained
for the items Rasulullah (sallallahu alayhi wasallam)
bought some food and an axe. Giving these to the
Ansaari, Rasulullah (sallallahu alayhi wasallam) said:
Go (to the forest) cut wood and sell it. This is
better for you than begging which will be a blot of
disgrace on your face (on the Day of Qiyaamah). (Abu
Dawood, Ibn Majah)
This hadith establishes that a lawful occupation, no
matter how menial and inferior, is better than
begging. Asking is a disgrace, said Rasulullah
(sallallahu alayhi wasallam).
Hadhrat Ibn Umar (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) said:
Allah Taala loves a Mumin who engages in a lawful
means of earning a living.
(Tibrani, Baihaqi)
A halaal trade or any halaal means of earning should
not be despised. Many people consider certain forms of
earning as lowly and regard such people with contempt.
The hadith shareef in stating Allahs love for the
Mumin who earns a halaal livelihood, clearly implies
the dignity of labour and brings out the great
significance of earning ones living irrespective of
how lowly and inferior the work may seem in the eyes
of worldly people.
It is in a persons own interests that he saves up
some money so that he may be saved from worry and
despondency. It is a fact that most people are not
able to undergo hardship. When in need of money, they
resort to practices which are unlawful and adopt
haraam measures to obtain from waste and at the same
time save up money. There is nothing wrong in saving.
According to the hadith, even Rasulullah (sallallahu
alayhi wasallam) would give his wives expenses at one
time for the whole year. Rasulullah (sallallahu alayhi
wasallam) advised the Sahaabah to retain some wealth
as this is better for peace of mind. This was
specifically stated by Rasulullah (sallallahu alayhi
wasallam) to Hadhrat Kab Ibn Malik (radiallahu anhu)
who had expressed his desire to contribute all his
wealth in the Path of Allah Taala.
In one hadith Hadhrat Ibn Masood narrates that
Rasulullah (sallallahu alayhi wasallam) said:
I detest a man who is useless. He is neither engaged
in any worldly activity nor any Aakhirah activity.
(Ahmad, Baihaqi)
Indolence and inactivity are detestable attributes. A
man who is not engaged in Deeni work should involve
himself in some lawful worldly activity and earn his
livelihood. He should not remain idle and waste away
his life. On the otherhand, those fully involved in
Deeni activities, should repose their trust in Allah
Taala. He is the Provider. He will most certainly
provide for them. Workers of the Deen should not in
the least be worried in regard to their rizq.
Extravagance or waste is evil. The Shariah prohibits
waste. Allah Taala states in the Quraan Shareef:
Do not waste. Verily, the wasters are the brothers of
shaitaan.
Hadhrat Mugheerah (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) said:
Allah Taala detests that you destroy wealth (i.e. by
means of wasting). (Bukhari, Muslim)
Hadhrat Anas Abu Umaamah, Ibn Abbaas and Ali
(radiallahu anhu) narrate that Rasulullah (sallallahu
alayhi wasallam) said:
Walk along the middle path.
This means the adoption of moderation. Moderation in
spending is the instruction of Islam. Spend only when
necessary. If people are moderate in expenditure and
abstain from extravagance, they will never be
dependent on others. They will not be forced to ask
others, thereby bringing disgrace upon themselves.
Rasulullah (sallallahu alayhi wasallam) said that to
ask is disgrace. Over-spending and failing to budget
ones income lead to debt which in turns brings
disgrace, worry and frustration. People are
financially ruined and along with such worldly ruin
comes spiritual ruin as well.
Among the worst of calamities is debt, especially if
one has no means of paying the debts. Rasulullah
(sallallahu alayhi wasallam) has sounded dire warnings
in regard unpaid debt. Even martyrdom is no absolution
for debt. Debt will be demanded even in the Aakhirah.
In this regard, Rasulullah (sallallahu alayhi
wasallam) said:
I take oath by that Being Whose possession is my life
that the man who is in debt will not enter Jannat even
if he is martyred (in the Path of Allah); then is
resurrected and again martyred; then again is
resurrected and again martyred. He will not enter
(Jannat) until his debt is paid. (Targheeb, Nisaai,
Tibrani, Hakim)
However, there are exceptions. If the debt was
incurred on account of a real need and one has the
intention of paying and at the same time makes effort
to pay, then the warning stated in the above hadith
will not apply to such debt. In such cases, even if
the debt remained unpaid, Allah Taala will settle the
rights of the creditors on behalf of the sincere
debtor who was genuinely unable to pay.
The discussion in this section shows that wealth if
acquired lawfully and spent in accordance with the
Shariah is a nimat (bounty) from Alah Taala. Wealth
becomes an evil when acquired and expended in
contravention of the Shariah. When wealth, (like even
wives and children) impedes ones spiritual
development and interferes ones Deeni life then
indeed it will be an evil. In Surah Taghaabun, Allah
Taala describes even ones family as ones enemy.
This applies when the family obstructs one in the Path
of Allah Taala. The same reasoning will apply to
wealth. The aayat mentioning that family can be ones
enemy also states that wealth can be ones enemy. Thus
when ones family cause one to forget the Aakhirah
they will be ones enemies.
The Mumin should make use of the bounties of Allah
Taala like an obedient slave and not a rebellious
traitor.
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