Fath al-Rabbani

Benefits: … Imam Nawawi said: When Sayyiduna Sa’d radi Allahu anhu saw that the Noble Prophet sallallahu alayhi wa sallam was distributing wealth among other common people, leaving aside the most virtuous and superior individuals, while his (Sa’d’s) assumption was that the allocation of a greater or lesser share depended on superiority in religion, and he also thought that those whom the Prophet sallallahu alayhi wa sallam was leaving out, he (the Prophet) was not aware of their virtue. Therefore, when he pointed out such people to the Prophet sallallahu alayhi wa sallam, the Prophet sallallahu alayhi wa sallam said: “Is he not a Muslim?” But Sayyiduna Sa’d radi Allahu anhu could not understand that the Prophet sallallahu alayhi wa sallam wanted to discourage him from making such recommendations. Therefore, after this was repeated three times, the Prophet sallallahu alayhi wa sallam clarified that the distribution was not based on superiority in religion. When, in any context, iman (faith) and Islam are presented with a distinction, Islam pertains to outward obedience, and iman to inward obedience. In this context, by saying “Is he not a Muslim?” the Prophet sallallahu alayhi wa sallam intended to teach that one should not make a definitive judgment about someone’s iman, because knowledge of the inner state belongs only to Allah Ta’ala. It should be well understood that the Prophet sallallahu alayhi wa sallam was not negating iman, but rather forbidding making a definitive judgment about someone’s iman. The Prophet sallallahu alayhi wa sallam’s distribution was based on where Islam would benefit more; for this reason, he sallallahu alayhi wa sallam would even give large amounts of wealth to disbelievers, hoping that perhaps, due to this favor, they would become Muslim—and indeed, this did happen. Similarly, the Prophet sallallahu alayhi wa sallam would give preference to new Muslims and those weak in Islam over the old and firmly established companions in faith.

At this point, we must say with great sorrow and regret that, in this era, those responsible for the distribution of wealth in the Muslim Ummah have, except for whom Allah wills, completely deviated from the Prophetic method. At present, heavy investments are being made in the construction of mosques, madrasas, offices, buildings of charitable organizations, their offices, the furniture used in them, and in making them as beautiful as possible, whereas in the golden era of the Noble Prophet sallallahu alayhi wa sallam, the only and exclusive use of wealth was for individuals. In the time of the Prophet sallallahu alayhi wa sallam, the most important place in Madinah Munawwarah was Masjid al-Nabawi, which was not just a place for prayer, but the center of guidance, politics, and leadership for the Muslims. But when its construction began, the standard-bearer of moderation, full of wisdom, and the trustee of people’s trusts, Muhammad Rasulullah sallallahu alayhi wa sallam, said: ((Ibnuhoo ‘areeshan ka-‘areeshi Musa.)) “Build it like the hut of Musa alayhis salam.” But today, the foundation of serving Islam is based on beautiful buildings. In the present age, there is no one to care for the poor and needy; whichever institution is supported financially, it is bound only by the thought of how to “plaster” this wealth onto walls, or else the issue of the institution’s expansion and self-sufficiency is raised. This is a major form of deviation from the Prophetic method and a great imbalance of this era.