to occur under ordinary circumstances, or that are so exceedingly rare as to be almost impossible, for such questions are an affectation and are based on conjecture, and whoever speaks on mere conjecture is seldom free of error.

Sixth: “He disliked for you wasting wealth.” What is intended is spending it in ways the Sacred Law has not permitted—whether in religious or worldly matters. The ban exists because Allah has made wealth a means for securing people’s interests; squandering it frustrates those interests.

2 – An exception is made for plentiful spending in avenues of righteousness to obtain reward in the Hereafter, provided that it does not cause the neglect of another right that is more important.

3 – The scholars have classified spending into three categories:

First: prohibited—namely, to expend wealth on matters the Sacred Law condemns.

Second: recommended—expenditure in the paths of goodness and obedience, assisting in the spread of Allah’s religion and the exaltation of His word, and all other commendable charities.

Third: permissible expenditures, which are of two kinds:

a) Spending in a manner befitting the spender’s station and commensurate with his means and circumstances. This is neither wastefulness nor extravagance and is therefore permissible.

b) Spending on things that customarily do not befit one’s status. The majority hold that this is extravagance. Ibn Daqīq al-ʿĪd said, “The plain sense of the Qur’an is that it is extravagance.”