Fath al-Rabbani

Benefits: … In this hadith, it is indicated that the harm of poverty is less than the harm of wealth, because poverty only harms worldly matters, whereas the harm of wealth affects one’s religion. This assertion is based on the reality that, in most cases, the wealth of affluent people makes them heedless of Allah ta‘ala and death; they become engrossed in the attractions of the world and are deprived of showing compassion to the poor and needy. However, poverty is also beneficial for that person who, keeping in view the demands of patience, observes the rulings of the Shari‘ah.

If, along with worldly wealth and riches, one is also blessed with the bounty of piety and God-consciousness (taqwa) in the light of religious teachings, then wealth becomes a means for good deeds. The meaning of all the aforementioned blessed ahadith is explained in the following hadith:

It is narrated from Sayyiduna Abu Kabshah Ansari radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: “Indeed, the world is for four types of people: A servant whom Allah ‘azza wa jall has granted wealth and knowledge, so he fears his Lord regarding them, maintains family ties through them, and recognizes the right of Allah ‘azza wa jall in them.” He said: “This person is in the best of ranks.” He said: “And a servant whom Allah ‘azza wa jall has granted knowledge but not wealth.” He said: “So he says: If I had wealth, I would have acted as so-and-so acts.” He said: “Their reward is the same.” He said: “And a servant whom Allah ‘azza wa jall has granted wealth but not knowledge, so he squanders his wealth without knowledge, does not fear his Lord ‘azza wa jall regarding it, does not maintain family ties through it, and does not recognize the right of Allah in it. This person is in the worst of ranks.” He said: “And a servant whom Allah has granted neither wealth nor knowledge, so he says: If I had wealth, I would have acted as so-and-so acts.” He said: “This is his intention.” … The world is only for four types of people: (1) The person whom Allah ta‘ala has granted both wealth and knowledge, and he fears Allah ta‘ala regarding them, maintains family ties, and recognizes the right of Allah ta‘ala in them—this person is of the highest rank; (2) The person whom Allah ta‘ala has granted knowledge but not wealth, so he expresses a righteous desire, saying: If I had wealth, I would also do good deeds like so-and-so—both of them have equal reward; (3) The person whom Allah ta‘ala has granted wealth but not knowledge, so he spends his wealth recklessly and thoughtlessly, and regarding it neither fears Allah ta‘ala, nor maintains family ties, nor recognizes the right of Allah ta‘ala—this person is of the lowest rank; and (4) The person whom Allah ta‘ala has granted neither wealth nor knowledge, but, keeping in view the character of that lowly person, says: If I had wealth, I would do as so-and-so does—this is his intention. (Tirmidhi: 2325, Musnad Ahmad: 18032)