Sharḥ Riyāḍ al-ṢāliḥīnIbn al-'Uthaymin

state, he grows insolent—may Allah protect us—his pride swells, and he even deems himself above worshipping Allah. The Exalted has said: “No indeed! Man certainly transgresses when he sees himself self-sufficient; yet to your Lord is the return” (Surah al-‘Alaq 6–8). In other words, no matter how independent or elevated you become, your journey ends with Allah.

We can plainly see that wealth often becomes a source of corruption—Allah’s refuge is sought. A person may be humble, submissive to Allah, broken-hearted and free of arrogance while in poverty; but once Allah provides him with riches, he grows haughty—Allah save us—and his wealth leads him to rebellion.

Conversely, there is “an impoverishing poverty.” Poverty is a lack of means, such that a person possesses no money. It makes him forget many of his true interests, for he becomes preoccupied with earning a living at the expense of matters that really concern him; this is a common sight. Hence a person is endangered by either of these two states: wealth that drives to transgression or poverty that causes forgetfulness.

If, however, Allah grants a servant a wealth that does not make him overstep, or a poverty that does not distract him, so that his condition remains balanced, his worship upright, and his affairs sound, then that is worldly happiness.

Worldly happiness is not found in abundant wealth, for that abundance may lead to tyranny. Ponder, therefore, His words: “Whoever does righteousness, whether male or female, while he is a believer—We will surely grant him a good life, and We will surely reward them according to the best of what they used to do” (Surah al-Nahl 97). He did not say: “We will expand his wealth and give him vast riches.” Rather, He said: “We will surely grant him a good life,” whether that be through plenty or through little.

It is also related from the Prophet ﷺ in a sacred hadith, narrating from Allah: “Among My servants are those who, were I to enrich them, wealth would ruin them; and among My servants are those who, were I to impoverish them, poverty would ruin them…”

الحال؛ فإنه يطغى والعياذ بالله، ويزيد ويتكبر، ويستنكف عن عبادة الله، كما قال تعالى: (كَلَّا إِنَّ الْأِنْسَانَ لَيَطْغَى أَنْ رَآهُ اسْتَغْنَى إِنَّ إِلَى رَبِّكَ الرُّجْعَى) (العلق: ٦-٨) ، يعني: مها بلغت من الاستغناء والعلو؛ فإن مرجعك إلى الله. ونحن نشاهد أن الغنى يكون سبباً للفساد والعياذ بالله، تجد الإنسان في حال فقره مخبتاً إلى الله، مبنياً إليه، منكسر النفس، ليس عنده طغيان، فإذا أمده الله بالمال؛ استكبر ـ والعياذ بالله ـ وأطغاه غناه. أو بالعكس: (فقراً منسياً) الفقر: قلة ذات اليد، بحيث لا يكون مع الإنسان مال، فالفقر ينسي الإنسان مصالح كثيرة؛ لأنه يشتغل بطلب الرزق عن أشياء كثيرة تهمه، وهذا شيء مشاهد؛ ولهذا يخشى على الإنسان من هذين الحالين؛ إما الغنى المطغي؛ أو الفقر المنسي. فإذا من الله على العبد بغنى لا يطغي، وبفقر لا ينسي، وكانت حاله وسطاً، وعبادته مستقيمة، وأحواله قويمة، فهذه هي سعادة الدنيا. وليست سعادة الدنيا بكثرة المال؛ لأنه قد يطغي؛ ولهذا تأمل قوله تعالى: (مَنْ عَمِلَ صَالِحاً مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ) (النحل: ٩٧) ، لم يقل: من عمل عملاً صالحاً من ذكر أو أنثى فلنوسعن عليه المال ولنعطينه المال الكثير، قال: (فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً) ؛ إما بكثرة المال أو بقلة المال، ويذكر عن النبي ﷺ فيما يرويه عن الله في الحديث القدسي: (إن من عبادي من لو أغنيته لأفسده الغنى، وإن من عبادي من لو أفقرته لأفسده

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