"Pray for Wealth to Enable Generosity": A Lesson from Islamic Narratives

Authored by: Hafiz Muhammad Anwar Zahid (Hafizahullah)

The Request for Wealth​

Hafiz Ibn Kathir (Rahimahullah) narrates the story of Tha‘labah bin Hatib Al-Ansari. He requested the Prophet Muhammad (ﷺ) to pray for him to become wealthy. The Prophet (ﷺ) advised him, saying:

"A little wealth for which gratitude is expressed is better than abundant wealth beyond one's capability."

Despite this, Tha‘labah insisted, swearing that if Allah enriched him, he would be charitable and fulfill everyone's rights. The Prophet (ﷺ) finally prayed for his wealth to be blessed. As a result, Tha‘labah’s sheep multiplied rapidly to the extent that Medina became too small for his livestock, and he had to move to open fields.

Consequences of Wealth​

Initially, Tha‘labah prayed in congregation, but as his wealth grew, his participation diminished. Eventually, he stopped attending even Friday prayers, relying on travelers to inform him of the sermons.

The Prophet (ﷺ) inquired about Tha‘labah’s absence, and people explained his circumstances. Soon after, a verse of the Quran was revealed:

"Take alms from their wealth to purify and sanctify them..." (Surah At-Tawbah: 103)

The Prophet (ﷺ) sent collectors to gather Zakat from Tha‘labah and others. However, when they presented the Prophet’s decree, Tha‘labah compared Zakat to a tax levied on disbelievers (Jizya) and hesitated. The collectors moved on to others, who willingly gave Zakat, and upon their return, the Prophet (ﷺ) expressed regret over Tha‘labah’s behavior.

Refusal of Charity​

When Tha‘labah later approached the Prophet (ﷺ) to offer his Zakat, the Prophet (ﷺ) declined, saying:

"Allah has forbidden me to accept it."

Tha‘labah persisted, but neither Abu Bakr (RA) during his Caliphate, nor Umar ibn Al-Khattab (RA) accepted his charity. Eventually, during Uthman ibn Affan's (RA) Caliphate, Tha‘labah made another attempt, but the third Caliph also rejected it. Tha‘labah passed away with his Zakat unaccepted.

Authenticity of the Narration​

The chain of narration for this story is weak (Isnad Da‘eef). Hafiz Ibn Kathir and other scholars like Al-Haythami have criticized the authenticity of this account due to unreliable narrators, including Ali bin Yazid Al-Alaahani, who is considered Matruk (abandoned).

Scholarly Investigation​

1. Imam Al-Qurtubi’s View: He refutes the claim that this incident concerns Tha‘labah (RA), noting his participation in the Battle of Badr and his established virtue.
2. Abu Umar Ibn Abdul-Barr: He expresses skepticism about the narrative, suggesting it may not be accurate.
3. Al-Dhahak’s Opinion: This verse likely refers to a group of hypocrites rather than Tha‘labah (RA).

Analysis of Narrators​

Ali bin Zayd​

• Criticism: Considered unreliable due to weak memory and accused of altering narrations. Scholars such as Imam Ahmad and Yahya ibn Ma‘een have labeled him weak and untrustworthy.

Qasim bin Abdul-Rahman​

• Criticism: Accused of fabricating narratives and transmitting defective chains (Mu‘dal). Ibn Hibbaan doubted his claims of meeting numerous companions, asserting that his narrations were self-invented.

Conclusion​

The incident of Tha‘labah bin Hatib rejecting Zakat lacks credible evidence and is deemed unreliable by major scholars of Hadith. Moreover, attributing such actions to a companion who participated in Badr contradicts their well-documented integrity and piety.

This story serves as a reminder to critically examine sources before accepting historical accounts, especially those involving revered figures from Islamic history.

Reference:

• Books of Hadith Verification: Al-Mu‘jam Al-Kabir, Tafsir Al-Qurtubi, Al-Mizan Al-I‘tidal, Al-Jarh wa Al-Ta‘dil
• Key Scholars Cited: Ibn Kathir, Al-Haythami, Ibn Hajar, Imam Al-Qurtubi