Al-Bidayah wa an-NihayahIbn Kathir

He also said (1):
Silence is safety from every calamity;
Whoever attains it has won the finest portion.
No trial ever struck mankind
More harmful than a word from the mouth.
A slip of the tongue is deadly;
It is not, to us, like a slip of the foot.
So guard a tongue that may cast you into ruin,
For many a single phrase has abased a man of honor.

Section (2)
People have differed over which is superior: the grateful rich person or the patient poor person. Two famous opinions are reported.
Some have said: they are equal.
Others have said: the better of the two is the one who has more taqwā (God-fearingness) in his present state; if they are equal in that, then they are equal in rank.

Abū ʿAlī al-Daqqāq was asked about this matter and replied, “The rich person is superior, because richness is one of the attributes of Allah, Exalted is He.” Allah the Exalted says:
“O mankind, you are in need of Allah, whereas Allah is the Self-Sufficient, the Praiseworthy” (Qur’an 35:15).
He added, “But the rich one meant is he who trusts in what is with Allah, not in what is in his own hands,” meaning what the Messenger of Allah ﷺ said in the agreed-upon hadith: “Richness is not having an abundance of possessions; rather, richness is richness of the soul.” (3)

How excellent is the saying of one of them:
I grew rich—without wealth—independent of all mankind;
For true, exalted richness is to rise above a thing, not to possess it.

Another said:
When necks bow from us to You in humble submission,
Their very humiliation is their honor.

And yet another said:
Be content with what suffices you and practice satisfaction,
For you do not know whether you will wake or reach the evening.
Wealth is not amassed by multiplying money—
Wealth and poverty come first from the soul.

(1) Ibn ʿAsākir, Tarīkh Dimashq (History of Damascus), vol. 2, fol. 184; and Ibn Manẓūr, al-Mukhtaṣar (The Abridgment), vol. 4, p. 14. (2) This section appears among the additional passages in the Ahmadiyya manuscript—likely introduced by the scribe—and has been retained here to preserve the integrity of the established base text. (3) Narrated by al-Bukhārī (vol. 11, pp. 231–232) in Kitāb al-Riqāq (Book of Spiritual Softening), chapter “Al-Ghinā ʿan al-Nafs” (Self-Sufficiency); by Muslim (no. 1051) in Kitāb al-Zakāh (Book of Almsgiving), chapter “Laysa al-Ghinā bi Kathrat al-ʿArḍ” (Wealth Is Not in Abundance of Possessions); and by al-Tirmidhī (no. 2373) in Kitāb al-Zuhd (Book of Asceticism), chapter “Mā Ja’a an al-Ghinā Ghinā al-Nafs” (What Was Related That True Wealth Is the Wealth of the Self).
وقوله (١) : الصَّمْتُ أمْنٌ مِنْ كُلِّ نازلةٍ … مَنْ نالَهُ نَالَ أفْضَلَ القِسَمِ ما نزلَتْ بالرِّجالِ نازِلةٌ … أعظمُ ضُرًّا من لَفْظةٍ بِفَمِ عثرةُ هذا اللِّسانِ مُهلكةٌ … ليسَتْ لدينا كَعَثْرةِ القَدَمِ احفظ لسانًا يُلقيك في تَلَفٍ … فَرُبَّ قولٍ أذَلَّ ذا كَرَمِ فصل (٢) اختلف النَّاس أيُّما أفضل: الغنيُّ الشاكر، أو الفقير الصَّابر؟ على قولين مشهورين. وقيل: هما سواء. وقيل: أفضلهما أتقاهما لله فيما هو فيه، فإن استويا فهما سواء. وقد سئل أبو علي الدَّقَّاق عن هذه المسألة؟ فقال: الغنيُّ أفضلُ؛ لأنَّ الغني من صفات الله تعالى؛ قال الله تعالى: ﴿يَاأَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ﴾ [فاطر: ١٥] قال: ولكن الغنيَّ الذي يكون واثقًا بما عند الله لا بما في يديه، يعني: ما قاله رسولُ الله ﷺ في الحديث المتَّفق عليه: "ليس الغِنَى عن كثرة العَرض، إنَّما الغِنى غنَى النَّفسِ" (٣) . وما أحسن ما قال بعضهم: غنيتُ بلا مالٍ عن النَّاسِ كلِّهم … وإنَّ الغنَى العالي عن الشيء لا بهِ وقال الآخر: وإذا تذلَّلَتِ الرِّقابُ تواضُعًا … منَّا إليك فعزُّها في ذُلِّها وقال الآخر: تقنَّعْ بما يكفيكَ واستعمل الرِّضا … فإنَّك لا تَدري أتصبحُ أمْ تمسي فليس الغنَى عن كثرةِ المالِ إنَّما … يكون الغِنَى والفقرُ مِن قبل النَّفْسِ
(١) تاريخ دمشق لابن عساكر (المجلد ٢/ الورقة ١٨٤). ومختصره لابن منظور (٤/ ١٤). (٢) هذا الفصل من زيادات النسخة الأحمدية، ولعلها من الناسخ، وأثبتها حفاظًا على الأصل المعتمد. (٣) رواه البخاري (١١/ ٢٣١ و ٢٣٢) في الرقاق، باب الغنى عن النفس؛ ومسلم رقم (١٠٥١) في الزكاة، باب ليس الغنى عن كثرة العرض. ورواه أيضًا الترمذي رقم (٢٣٧٣) في الزهد، باب ما جاء أن الغنى غنى النفس.

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