Abu Sa`id Al Khudry (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "He who accepts wealth rightly, Allah confers blessing on it for him. And he who takes wealth without any right, he is like one who eats and is not satisfied." (1)

The full text of the Hadith is: `Iyad ibn `Abdullah ibn Sa`d him reported that he heard Abu Sa`id Al Khudry saying: "The Messenger of Allah (may peace be upon him) stood up and addressed the people: O people, by Allah, nothing worries me as to what will happen to you after me, except the temptation of worldly blessings which will be conferred on you. A person said: O Messenger of Allah, does good produce evil? The Messenger of Allah (may peace be upon him) remained silent for a while and he then said: What did you say? He replied: O Messenger of Allah, I said: Does good produce evil? The Messenger of Allah (may peace be upon him) said to him: The good does not produce but good or something better. Indeed it is like the plants which the spring rain produces which either kills or nearly kills the grazing animals because of gluttony except the vegetation-eating animal which eats till both its flanks are full (i.e. till it gets satisfied) and then stands in the sun and defecates and urinates and again starts grazing. This worldly property is sweet vegetation. He who accepts wealth rightly, Allah confers blessing on it for him. And he who takes wealth without any right, he is like one who eats and is not satisfied."

Explanation of vocabulary (2)

(Its flank are full) filled its belly with food.

Explanation of the Hadith:  (3)

Imam An-Nawawy said: As for the Prophet's saying: (O people, by Allah, nothing worries me as to what will happen to you after me, except the temptation of worldly blessings which will be conferred on you. A person said: O Messenger of Allah, does good produce evil? The Messenger of Allah (may peace be upon him) remained silent for a while and he then said: What did you say? He replied: O Messenger of Allah, I said: Does good produce evil? The Messenger of Allah (may peace be upon him) said to him: The good does not produce but good or something better,) it means that the Prophet (peace be upon him) warned them against the beauties of the world and feared for them. Thereupon, that man said: We only gained these beauties by a lawful way such as a booty or something else and that is good, does good produce evil? The question was for denying that goodness produces evil or evil may result out of it. Thereupon, the Messenger of Allah (peace be upon him) said: As for real goodness, it does not produce but good then he said or something better. The meaning is: What happens to you because of the beauties of the world is not good but a trial because these beauties lead to sedition, competition, and engagement with them rather than caring for the Hereafter.

Then the Prophet (peace be upon him) set an example for that which is: "Indeed it is like the plants which the spring rain produces which either kills or nearly kills the grazing animals because of gluttony except the vegetation-eating animal which eats till both its flanks are full (i.e. till it gets satisfied) and then stands in the sun and defecates and urinates and again starts grazing. This worldly property is sweet vegetation." The meaning is: The plants which the spring rain produces kill the animals which feed on them because they eat them to the full, but if they only eat little amount of it, it will not harm. Thus, money is like the plants of the spring which is desirable by people, so some people eat it too much which will kill them or nearly harm them. Some of them eat moderately from it, so it will not harm them; this is the meaning of the Hadith.

Al Qady `Iyad said: the Prophet (peace be upon him) gave an example for the person who eats moderately and the one who does not, so the Prophet (peace be upon him) said: You are saying that the plants of spring are good and they feed animals, but this is not always the case but it may kill the one who eats from it. So, the example of the one who fills his belly with food is like the person who accumulates money without spending it for its proper channels; hence moderation in accumulation is better. Then he likened the one who gives in charity with animals which eat grass until they fill their flanks then face the can; thus is the example of those who accumulate money then spend it in its proper channels. And Allah knows the best. At-Tayyib said: There are four categories: 1- Those who eat to their full, exhausting their organs until their ribs are distended; such people shall be perished soon. 2- Those who eat likewise but they tried to deceive themselves to ward off the disease after it had been spread in their bodies; such people shall be perished soon. 3- Those who eat likewise but they hastened to get rid of the extra amount which will harm them, so they became patient until the full amount is digested; such people will be safe. 4- Those who eat moderately without extravagance and only eat what may satisfy their hunger. The first is the example of the disbeliever, the second is the example of the disobedient who do not stop sins and do not repent, the third is the one who mixes between good and bad deeds but in the meantime he hastens to repentance which will be acceptable, and the fourth is the example of those who do not want anything from the worldly life and willing to reach the Hereafter safely. (4)

Lessons gained from the Hadith: (5)

1- As for his saying (Indeed it is like what grows on the banks of a stream which either kills or nearly kills the grazing animals because of gluttony except the vegetation-eating animal which eats till both its flanks are full (i.e. till it gets satisfied) and then stands in the sun and defecates and urinates and again starts grazing. This worldly property is sweet vegetation,) it is an example for the negligent who indulges into the world without right because when the spring plants grow and animals pass by, they eat to their full and beyond their capacity, therefore their bellies cannot stand that amount then explode. Likewise those who accumulate the joys of the world without spending them for their proper channels, such people shall be ruined in the Hereafter by entering Hell and shall be punished in the world by the harm and envy of people.

2- Money is desirable by people and they desire it so much, but people should control themselves and train themselves for abiding by the Shari`ah, so they should not take the money but from the lawful means and do not spend it except in its proper channels because that will lead to safety and salvation.

3- Az-Zayn ibn Al Munir said: This Hadith contains many beautiful meanings:

•   Likening money and its growth with plants and its growth.

•   Likening those who indulge in acquiring money and pursuit the proper means with animals which exhaust themselves in eating grass.

•   Likening eagerness in acquiring money with eating too much.

•   Likening the money given in charity despite its precious value at miser people with the excretion of animals in a reference to its meanness according to the Shari`ah.

•   Likening those who do not seek money with the ewe which lies down facing the sun because it is the best condition for it and it has a reference to knowing its benefits.

•   Likening the death of the miser people who withhold their money with the death of animals which cannot push away what may harm them.

•   Likening money with the companion who may turn against his friend at any moment because money may force a person to pay money for those who do not deserve it and that will be a cause for their destruction.

•   Likening those who get money from illegal means with the one who eats to the full without feeling satisfaction. (6)

4- Indulgence in accumulating money without seeking the proper means is a proof to ignorance and the weakness of insight. Ibn Al Qayyim said: "A person does not take what is unlawful for him but for two reasons: 1- His ill-thinking of his Lord believing that if he obeys Him, He will not give him a better replacement. 2- He knows what he is doing and whoever leaves something for the sake of Allah, Allah will compensate him a better replacement. However, his desire overcomes his patience and reason; so the first is due to the weakness of his Knowledge and the second is due to the weakness of his reason." (7)

(1) Sahih Muslim Hadith No. (1052).

(2) The commentary of An-Nawawy on Muslim [Part 7 - page 142].

(3) The commentary of An-Nawawy on Muslim [Part 7 - page 142].

(4) Ibn Hajar, Fathul-Bary 11/ 248.

(5) See Fathul-Bary [8/124].

(6) Ibn Hajar, Fathul-Bary 11/ 248.

(7) The book of Al Fawa'id, P. 26.

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