to do so and took off his two worn garments: ‘What is the matter with him? May Allah strike his neck! Is this not better for him?’”

‘Umar ibn al-Khattāb said, “I do like to see a reciter of the Quran dressed in white.” He also said, “When Allah grants you abundance, allow yourselves greater comfort.” There is also benefit in spending generously on one’s family. The Messenger of Allah, may Allah bless him and grant him peace, said, “Even what you place in your wife’s mouth.”

All this clearly demonstrates that possessing wealth is better than lacking it. When a man lacks wealth, he derives no benefit from its absence; when he possesses it, he benefits from having it. This may take the form of permissible enjoyment that is not disliked, for which he receives no reward, or recommended enjoyment for which he is rewarded, in addition to the obligatory and voluntary good deeds he performs with it.

I said only that poverty is preferable in this respect regarding what he needs, and this spared him the toil and effort of obtaining what he needs. The poor man is rewarded in two respects, as we have mentioned.

Those who maintain that poverty is preferable to wealth cite the words of Allah, Mighty and Majestic:

“Indeed, the patient will be given their reward without measure” [al-Zumar: 10].

But this provides no evidence for their position, because the wealthy share with them in patience, and rewards for deeds are commensurate with the intentions behind them. The Messenger of Allah, may Allah bless him and grant him peace, said, “Allah has made the servant’s reward commensurate with his intention.” The measure of those intentions is known only to the One who rewards them.

They also cite the report that the poor will enter Paradise before the wealthy. This likewise provides no evidence for their position, since it does not apply universally: it is known that some wealthy Muslims, such as ‘Abd al-Rahmān ibn ‘Awf,