Al-Tafsīr al-QayyimIbn al-Qayyim

honour belongs to whoever has more, as it has been said:

I am not the wealthiest among them;
Honour belongs only to him who has more.

If someone possessed abundance without competing to amass more, it would not harm him. A number of the Companions possessed abundance, yet it did not harm them, because they did not compete over it. Whoever competes with another in worldly possessions, status, or anything else is distracted by that rivalry from competing with those who seek the Hereafter.

Noble, lofty souls with high aspirations compete only in what brings lasting benefit, perfects and purifies them, and leads them to success. They do not wish others to surpass them in this, rival them in its pursuit, or race ahead of them. This is the rivalry that brings a servant the utmost happiness.

Its opposite is the rivalry of worldly people over their worldly advantages. Such rivalry distracts from Allah and the abode of the Hereafter, and ultimately leads to utter want.

The outcome of this rivalry is scarcity, poverty, and deprivation.

Competing in the means of happiness in the Hereafter, however, continually reminds one of Allah and His blessings. Its outcome is everlasting abundance that neither vanishes nor perishes. Someone engaged in this rivalry does not take it lightly when he sees another surpassing him in speech, deeds, or knowledge. If he sees someone exceeding him in a virtue in which he cannot catch up, he competes with him in another virtue in which he can. Such rivalry is neither blameworthy nor detrimental to a servant’s sincerity. Rather, it is the very essence of striving to excel and racing to do good.

Such was the relationship between al-Aws and al-Khazraj—may Allah be pleased with them—as they vied with one another before the Messenger of Allah, may Allah bless him and grant him peace, each seeking to outdo the other in whatever would please him and support his cause.

Such, too, was the relationship between ʿUmar and Abū Bakr—may Allah be pleased with them both. When ʿUmar realized how far Abū Bakr had surpassed him, he said, “By Allah, I will never compete with you in anything again.”

العزة للكاثر كما قيل: ولست بالأكثر منهم غنى ... وإنما العزة للكاثر فلو حصلت له الكثرة من غير تكاثر لم تضره، كما كانت الكثرة حاصلة لجماعة من الصحابة، ولم تضرهم. إذ لم يتكاثروا بها. وكل من كاثر إنسانا في دنياه، أو جاهه، أو غير ذلك، أشغلته مكاثرته عن مكاثرة أهل الآخرة. فالنفوس الشريفة العلوية ذات الهمم العالية إنما تكاثر بما يدوم عليها نفعه، وتكمل به وتزكوا، وتصير مفلحة. فلا تحب أن يكثرها غيرها في ذلك، وينافسها في هذه المكاثرة، ويسابقها إليها. فهذا هو التكاثر الذي هو غاية سعادة العبد. وضده: تكاثر أهل الدنيا بأسباب دنياهم. فهذا تكاثر مله عن الله وعن الدار الآخرة. وهو جارّ إلى غاية القلة. فعاقبة هذا التكاثر: قلّ وفقر وحرمان. والتكاثر بأسباب السعادة الأخروية تكاثر لا يزال يذكر بالله وبنعمه. وعاقبته الكثرة الدائمة التي لا تزول ولا تفنى. وصاحب هذا التكاثر لا يهون عليه أن يرى غيره أفضل منه قولا، وأحسن منه عملا، وأغزر منه علما. وإذا رأى غيره أكثر منه في خصلة من خصال الخير يعجز عن لحوقه فيها كاثره بخصلة أخرى، وهو قادر على المكاثرة بها. وليس هذا التكاثر مذموما، ولا قادحا في إخلاص العبد، بل هو حقيقة المنافسة، واستباق الخيرات. وقد كانت هذه حال الأوس مع الخزرج ﵃ في تصاولهم بين يدي رسول الله ﷺ، ومكاثرة بعضهم لبعض في أسباب مرضاته ونصره. وكذلك كانت حال عمر مع أبي بكر ﵄. فلما تبين لعمر مدى سبق أبي بكر له قال: «والله لا أسابقك إلى شيء أبدا» .

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