Author: Shukran Ahmadi
Inquiries on the Science of the Objectives of Sharia (Part 45)
A: The Importance of Wealth in Human Life
Wealth is one of the basic needs of humanity, without which life is challenging. Human needs are met through wealth. Allah Almighty has mentioned wealth in the Holy Quran along with children, stating: «الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا.» Translation: “Wealth and children are the adornment of the life of this world, which makes it prosperous and beautiful.”
It is important to note that wealth is honorable when obtained through legitimate means, as individuals will be questioned about their wealth on the Day of Judgment. As narrated in a hadith by Abu Barzah Aslami, the Messenger of Allah (PBUH) stated: «لَا تَزُولُ قَدَمَا عَبْدِ يَوْمَ القِيامَةِ حَتَّى يُسْأَلَ عَنْ عُمُرِهِ فِيمَا أَفْنَاهُ، وَعَنْ عِلْمِهِ فِيمَا فَعَلَ، وَعَنْ مَالِهِ مِنْ أَيْنَ اكْتَسَبَهُ وَفِيمَ أَنْفَقَهُ، وَعَنْ جِسْمِهِ فِيمَ أَبْلَاهُ.» Translation: “The steps of a servant will not move from their place on the Day of Judgment until they are asked about four things: his life and how he spent it, his knowledge and what he did with it, his wealth and how he earned it and how he spent it, and his body and how he used it up.”
B: Positive Means of Preserving Wealth
Islamic law encourages legitimate businesses—whether in professions, industries, or trade—to protect wealth. Ibn Ashur summarized the principles of business into three categories: land, work, and capital. Each of these elements helps meet both individual and social needs. Allah Almighty says in the Holy Quran: «هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِن رِّزْقِهِ وَإِلَيْهِ النُّشُورُ.» Translation: “He is Who has made the earth subservient to you. So, walk in its paths and eat of His provision, and to Him is the return.”
Additionally, in Surah Jumu’ah, after the Friday prayer, believers are commanded to disperse throughout the land for business: «فَإِذَا قُضِيتِ الصَّلَاةُ فَانتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِن فَضْلِ اللَّهِ وَاذْكُرُوا اللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ.» Translation: “So when the prayer is finished, disperse throughout the land and seek the bounty of Allah and remember Allah much that you may be successful.”
The Messenger of Allah (PBUH) also encouraged people to engage in business and effort, in line with Quranic teachings, as Islam is a religion of work and diligence, not laziness and inaction. Rafi’ ibn Khadij reported a question asked to the Prophet regarding the best form of business, to which he replied: «عَمَلُ الرَّجُلِ بِيدِهِ وَكُلُّ بَيعِ مَبْرُورٍ.» Translation: “The best business is the work of a man with his own hands and every right and sound transaction that is free from haram, deceit, and treachery.”
The Islamic Ummah has reached a consensus that trade and transactions have existed and been permissible since the time of the Prophet (PBUH). In another hadith, the Messenger of Allah regarded the food earned by human labor as the best sustenance. Miqdam (MAPH) narrated: «مَا أَكَلَ أَحَدٌ طَعَامًا قَطُّ خَيْرًا مِنْ أَنْ يَاكُلَ مِنْ عَمَلِ يَدِهِ، وَإِنَّ نَبِيَّ اللَّهِ دَاوُدَ عليهالسلام كَانَ يَاكُلُ مِنْ عَمَلِ يده.» Translation: “No one has ever eaten food better than that which he has earned from the work of his hands, and indeed Dawoud (peace be upon him) used to earn a living from the work of his hands.”
According to the Holy Quran, the occupation of Prophet Dawoud (peace be upon him) was to make armor and weapons of war. It is also stated in the Mustadrak al-Hakim that Adam and Ibrahim were farmers, Noah was a carpenter, Idris was a tailor, Dawoud was an armorer, Musa was a shepherd, Salih was a merchant, and Sulaiman was a king. Zubair bin Awam (MAPH) reported that the Messenger of Allah said: «لَأَنْ يَأْخُذَ أَحَدُكُمْ حَبْلَهُ، فَيَاتِي بِحُزْمَةِ الْحَطَبِ عَلَى ظَهْرِهِ فَيَبِيعَهَا، فَيَكُفَّ اللَّهُ بِهَا وَجْهَهُ، خَيْرٌ لَهُ مِنْ أَنْ يَسْأَلَ النَّاسَ، أَعْطَوْهُ أَوْ مَنَعُوه.» Translation: “If someone picks up a rope, collects firewood, and sells it, and thereby preserves his honor, it is better than extending a hand to people, whether they give him anything or not.”
These Quranic and hadith texts highlight the virtue of work and effort and emphasize that earning money should be done through legitimate means and spent accordingly. The companions of the Prophet (PBUH) did not view Islam as a monastic religion and actively sought a lawful livelihood. Ayesha (may Allah be pleased with her) noted: «وَكَانَ أَصْحَابُ رَسُولِ اللهِ صَلَّىاللَّهُعَلَيْهِوَسَلَّمَ يَتَّجِرُونَ فِي الْبَرِّ وَالْبَحْرِ وَيَعْمَلُونَ فِي نَخِيلِهِمْ، وَالْقُدْوَةُ بِهِمْ.» Translation: “The Sahaba of the Messenger of Allah, PBUH, traded on land and sea and worked in their orchards. They should be followed.”
None of the Sahaba ceased working, nor did they disregard people’s wealth; rather, they condemned such idleness. Umar (MAPH) said: «لَا يَقْعُدُ أَحَدُكُمْ عَنْ طَلَبِ الرِّزْقِ يَقُولُ: اللَّهُمَّ ارْزُقْنِي، وَقَدْ عَلِمْتُمْ أَنَّ السَّمَاءَ لَا تُمْطِرُ ذَهَبًا وَلَا فِضَّةً.» Translation: “None of you should stop seeking sustenance by saying: O Allah, provide for me! For you know that the sky does not rain gold or silver.”
Imam Ahmad ibn Hanbal and Ibn Uyaynah were asked about those who abandon work and claim to rely on Allah. They replied that such individuals are innovators and corrupt individuals seeking to disrupt the natural order of the world.
The preservation of lineage is one of the essential objectives of Islamic law, for which positive and negative means have been established. For instance, the prohibition of adultery and its associated criminality have been enacted to safeguard lineage. The preservation of wealth is equally critical, with Islamic law providing both positive and negative measures for its protection. The prohibition of unjustly consuming wealth, the criminality of theft, and the corresponding punishments are among these protective means.
Continues…
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