Hadith 1

Hadith 1

Hammaad M


Today's hadith is narrated in Jami At-Tirmidhi, in Book 36. It is hadith 22 [2325].

Abu Kabshah Al-Anmari narrated that the Messenger of Allah (PBUH) said: "There are three things for which I swear and narrate to you about, so remember it." He said: "The wealth of a slave (of Allah) shall not be decreased by charity, no slave (of Allah) suffers injustice and is patient with it, except that Allah adds to his honour; no slave (of Allah) opens up a door to begging, except that Allah opens a door for him to poverty" (or a statement similar) "And I shall narrate to you a narration, so remember it."

He said: "The world is only for four people: (One,) a slave whom Allah provides with wealth and knowledge, so he is god-fearing of Allah with it. He nurtures the ties of kinship with it, and he knows that Allah has a right in it. This is the most virtuous rank. (Two,) a slave whom Allah provides with knowledge, but Allah does not provide him with wealth, but he has a truthful intent, saying: 'If I had wealth, then I would do the deeds of so-and-so with it.' He has his intention, so their rewards are the same. (Three,) a slave whom Allah provides with wealth, but Allah does not provide him with knowledge, so he spends his wealth rashly, without knowledge, nor god-fearing of Allah, nor nurturing the ties of kinship, and he does not know that Allah has a right in it. This is the most despicable rank. (Four,) a slave whom Allah does not provide with wealth nor knowledge, so he says: 'If I had wealth, then I would do the deeds of so-and-so with it.' He has his intention (of evil), so their sin is the same." (The hadith in Arabic is mentioned at the bottom of this blog, if you would like to read it.)



The first part of this hadith explains that if a person gives away in charity with a good intention, then his wealth will not deplete as people may think, but in fact, his wealth increases, therefore, encouraging people to spend in charity in the path of Allah as their main fear of them losing their wealth is no longer present.

If a person experiences hardship and injustice, and is patient with it, Allah will help out of his hardship and increases his honour either in this world, or the next, or both. For example, if a person is experiencing poverty, and he refrains from begging and stealing, and is patient, Allah will surely help him out of his poverty, and he will be greatly rewarded in the hereafter.

In the hadith, opening a door to begging is mentioned. By this, it is meant that a person starts to beg instead of being patient, then a door of poverty is opened for him. This implies that begging is despised and if a person is poor, then he should avoid begging, since it will keep him poor and not increase him in wealth. However, if a person has no other means of obtaining the basic necessities of life by which to live, then in this case, begging is his only option of remaining alive.

In the second part of the hadith, four types of people are mentioned:

          1) Those whom Allah has blessed with wealth and knowledge, and he spends it in the path of Allah, and in halal things, and he joins ties of kinship, then he is of the highest, and most virtuous rank.

          2) Those whom Allah has blessed with knowledge but not with wealth, yet he is god-fearing and has a good, sincere intention (niyyah), then he is of the same rank as the first.

There is a difference between the first, and second, since the first person actually did the deed ('amal) and therefore may get more reward. The second person might have different intentions when or if he actually obtains the wealth and therefore his previous intentions may no longer stand, but Allah knows best.

          3) Those whom Allah has blessed with wealth but not with knowledge, and he is not god-fearing, and spends it foolishly, then he is of the most despicable rank. This may be because he could have sought some knowledge with regards on how to spend his wealth, but he chose not to, but Allah knows best.

          4) Those whom Allah has blessed with neither wealth nor knowledge, but his intention is that of spending it in the way of the third person, then he is of the same rank as the third person, due to his foul intention.


What is meant when the word intention is used:

When using the word intention, resolve is meant, since a person is called to account when he resolves wrong and not when he merely intends to do so, even if he is obstructed by committing it because of external factors.

Temptation is from the devil (Shaytan) coming to the mind uninvited and then disappearing and is called (hajis). There is no reckoning for it.

If the temptations makes home in the heart and doesn't disappear, but keeps pestering in one's mind, then it is called (khatir). Even this is forgiven to this ummah, as an exclusive concession for it.

After that, there is (hamm), which is the thought to commit sin turns into an intention. With regards to good deeds, (hamm) is considered valid and the mere intention is rewarded, but it is condoned when a bad deed is intended.

Next is ('azm) or resolve. As stated earlier, it is called to account and is punishable.


Advice or inspiration from this hadith:

  • Giving in charity is recommended and doesn't decrease your wealth.
  • Being patient has large rewards
  • Avoid begging at all costs
  • If you have been blessed with wealth and knowledge, then spend wisely and fear Allah
  • If you have been blessed with knowledge but not wealth, then fear Allah, and have the right intentions



That's all for today alhamdulillah. Quite a long hadith, but insha'Allah we have all benefited from it. May Allah allow us to spend in his path, have patience, and have the right intentions. May Allah bless us with wealth and knowledge and do not make us from those who beg. May Allah forgive us all and enter us into paradise. Ameen.

If you have any opinions or corrections to make, please mention them in the comments. Jazakumullah khair.

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Amazing reminder, Jazakum Allah Khair.

Abu Hurairah

Aw I really enjoyed reading this


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