incurs a debt while Allah knows that he truly intends to repay it, except that Allah will settle it on his behalf both in this world and the Hereafter.
3 – The ḥadith therefore teaches that anyone who takes other people’s money, not because he needs it, nor to invest it in lawful trade or work, but simply to seize it and deprive them of it—or even if he does need it yet harbors no intention of paying it back or fulfilling their rights—then Allah, exalted is He, will destroy his wealth in this life: either by annihilating it so that he is struck with poverty, or by leaving it to him while stripping it of blessing until his property is ruined.
4 – It underscores the tremendous impact of intention upon deeds: when one’s intention is sound, his action is sound; when his intention is corrupt, his action is corrupt. As the Prophet ﷺ said, “Actions are judged only by intentions.”
5 – It magnifies the sanctity of people’s rights and property, and the obligation to keep a safe distance from them except with due entitlement.
6 – It affirms that recompense is of the same nature as the deed: as a servant acts, so will he be treated—good for good, evil for evil. A Muslim should therefore deal with people as he would like them to deal with him.
7 – The ḥadith also indicates the permissibility of borrowing when one has a sincere intention to repay, for that releases him from liability and wins the aid of Allah in this world and the next. Ibn Mājah and al-Ḥākim, with a sound chain, report from ʿAbd Allāh ibn Jaʿfar that he heard the Messenger of Allah ﷺ say, “Allah is with the debtor until he pays off his debt.”