for wealth and honour—the latter meaning leadership and authority—and stated that this corrupts religion as much as, or more than, two hungry wolves ravage a sheepfold. This shows that such craving is condemned precisely because it corrupts religion, which consists of faith and righteous deeds. Giving up this craving therefore serves righteous action. These two things are mentioned in Allah’s words:

“My wealth has availed me nothing. My authority has vanished from me.”

They are also the two things Allah mentions in Sūrat al-Qasas. He begins it with the account of Pharaoh and describes his exaltation on earth—that is, leadership, honour and authority. Then, towards its end, He mentions Qārūn and the wealth he had been given. He describes the ultimate fate of the authority of the one and the wealth of the other, then says:

“That abode of the Hereafter We assign to those who desire neither superiority on earth nor corruption.”

Such were the ways of Pharaoh and Qārūn. Accumulating wealth without spending it where one is commanded to, and acquiring it through improper means, are forms of corruption. Likewise, when someone seeks authority for himself without justice or right, he can attain it only through corruption and wrongdoing.

But simply possessing authority and wealth, when used to seek Allah’s countenance, uphold the truth and attain the abode of the Hereafter, and as an aid to obeying Allah—without the heart’s love for Allah, His Messenger and striving in His cause growing weak, as was the case with the Prophet, may Allah bless him and grant him peace, Abū Bakr and ‘Umar, and without being distracted from remembering Allah—is among the greatest blessings Allah Most High bestows upon His servant, provided these conditions are met. Yet rarely does