. J (cont.)

This type of envy goes against the spirit of brotherhood in Islam. • Sultan points out that this hadith demonstrates that the Companions put into the practice what they learned from the Prophet (peace be upon him). When they heard about good deeds such as charity, they gave in charity. However, some of them did not have the means to do so. So they brought that matter to the attention of the Prophet (peace be upon him), saying that they were not able to perform those deeds as the people of wealth were able.1 • The one who orders good and eradicates evil should recall that his deed is first and foremost an act of charity for others. His intention should be to better others. He should not have the intention of commanding others or putting himself in authority over others. He is doing an act of goodness toward others and this point he should always keep in rnind.2 • If they are done with the proper intention, permissible deeds can become rewarded acts that take one closer to Allah. • This hadith demonstrates that it is permissible to ask a scholar the reasoning for his statement. In this hadith, the Companions questioned the Prophet (peace be upon him) as to how fulfilling one's desires could lead one to being rewarded from Allah. The Prophet (peace be upon him) did not object to their request for an explanation. Instead, he showed them the evidence or the reasoning behind his statement. 3 • Sultan also points out that presenting one's evidence for an opinion makes it easier for the people to accept and believe in one's statement. Therefore, the scholars should be willing to give their evidence when questioned and should not feel that this is an insult to their status.4 • Al-Haitami points out that this hadith demonstrates that the rich person who is thankful to Allah and gives out of his excess wealth is in a superior position to the poor person who is patient, all other things being equal. The Prophet (peace be upon him) showed the poor Companions deeds that they could perform to bring them close in reward to the richer Companions. However, when the richer Companions performed the same deeds, the 1 Sultaan, p. 224. 2 Cf., ibn Uthaimeen, Sharh Riyaadh, vol. 3, p. 1 98. 3 Cf., ibn Daqeeq al-Eid, Sharh, p. 69. 4 Cf., Sultaan, p. 228; al-Bugha and Mistu, p. 1 83. Hadith #25: Acts of Charity Prophet (peace be upon him) had to explain to the poorer Companions that such was Allah's grace that He bestows upon whom He wills. He further states, as ibn Daqeeq al-Eid stated, that if a poor person and rich person are equal in performing the obligatory deeds but the rich person gives in charity while the poor person simply makes more remembrance of Allah, the place of the rich person will be superior as his voluntary deeds benefit others. Some argue that being poor is better because the person develops patience and purity. Al-Haitami counters that by saying that a rich person also experiences thankfulness to Allah as well as purifying himself from greed, lusts, boasting and so forth. Al-Haitami closes his argument by saying that the Prophet (peace be upon him) began as a poor and patient person but he ended his mission rich (able to fulfill his needs) and thankful. In general, Allah brings the life of the messengers and prophets to an end while they are in their best state of worship and closeness to Allah. This is a further sign that the place of a rich person who is thankful and giving is better than being poor person who is patient, all other things held equal. He also states that the poor person will get the reward for patience as well as for his intention to do good if he had wealth. However, the rich person will be rewarded for his actual acts of charity and his thankfulness. The intention of a poor person cannot be considered something definitive while the acts of the rich person are definitive. In other words, although a poor person may claim-- even to himselfthat if he had wealth he would spend it in a proper way, only Allah knows for certain if that intention is completely true or not. 1 The important point that one can conclude from al-Haitami's discussion is that, from an Islamic perspective, there is no virtue necessarily in being poor and there is no sin in being wealthy. Indeed, being wealthy can be a much more virtuous position. It is good for Muslims to make money so that they may support themselves, their families and give the excess in charity for the sake of Allah. Allah knows best. • In many societies there is friction or hatred between the rich or upper classes and the poor or lower classes. Taataay points out that Islam has removed all such hatred and friction from society.