Others among them favored the wealthy and those in authority, such as al-Zuhrī, Rajā’ ibn Haywa, Abū al-Zinād, Abū Yūsuf, Muhammad, and others. Some criticized them for this, though their position rested on interpretation and scholarly judgment. The first approach, however, represents the justice and equity indicated by the Quran and Sunnah.

The reports from the Prophet, may Allah bless him and grant him peace, are balanced. For it is reported:

“The poor said to him, ‘O Messenger of Allah, the wealthy have taken all the rewards. They pray as we pray and fast as we fast, but they have surplus wealth from which they give charity, whereas we cannot.’ He said, ‘Shall I teach you something which, if you do it, will enable you to catch up with those who have surpassed you, while those who come after you will not catch up with you unless they do as you do?’ He then taught them the hundredfold glorification to recite after each prayer. They came to him and said, ‘Our wealthy brothers heard about this and have done the same.’ He replied, ‘That is Allah’s bounty, which He grants to whom He wills.’”

This addition in Sahīh Muslim is among the reports transmitted by Abū Sālih with an interrupted chain. This indicates the superiority of those wealthy people who perform the same acts of worship with their hearts and bodies as the poor, while surpassing them by spending in Allah’s cause and performing similar acts of financial worship.

It is also established in the Sahīh that he said:

“The poor of my community will enter Paradise half a day—five hundred years—before the wealthy.” Another version states, “Forty years.”

This indicates an advantage enjoyed by poor believers: they will enter Paradise before wealthy believers. Both statements are true, for the poor person does not possess much wealth that would require him to account for