Ye have indeed in the Apostle of God a beautiful pattern (of conduct) for any one whose hope is in God and the Final Day, and who engages much in the Praise of God. (Al-Ahzab:21)



                                    The Holy Prophet's Wealth





An analysis of the arguments set forth by James Arlandson.



Bismillahir Rahmaanir Raheem



It as if mankind's level of perception and morals has reached such a rock bottom low that we have decided to do what we do best; namely attack those with better morals then us. We fail to live up to standards that have been set by our ancestors, so we revert to attacking their standards as if ours is any better.


Similarly, the missionary James Arlandson in his futile quest to disprove Islam has attacked the moral character and standard of the man who himself was praised by His Lord for his uppermost superb and excellent qualities, the Holy Prophet Alayhis Salaatu Wassalam.


In the following paragraphs we will document the Holy Prophet Alayhis Saalatu Wassalam's abstinence from this dunya, and analyze Mr. Arlandson's arguments against the character of the Holy Prophet Alayhis Salaatu Wassalam.



He begins his mischievous article saying:


On the other side, Jesus and his Apostles, demonstrating concern for the poor, had at the same time a practical and spiritual attitude towards wealth. It is a little known fact that Jesus was not opposed to people generally having wealth per se, but he did not want wealth to have them. He even had a bag of money that Judas (the future traitor) administered (John 13:29). Jesus accepted freely given financial support, for example, from women of means (Luke 8:3). Since space prohibits us from discussing many verses in the Four Gospels and the rest of the New Testament, we instead focus on three big themes that flow out of this one fact: Jesus never told his followers to attack and battle people for their wealth, because that would follow the path of Satan (Matthew 4:1-11; Luke 4:1-13)



Rather no, Mr. Arlandson. Space does not restrict you from documenting the ?many' verses that talk about charity and giving, but it's the lack of verses in your Bible that speak about the benefits of giving to the poor and the reward. So the problem is not the lack of space, rather the abundance of space which Mr. Arlandson used to not demonstrate the superiority of his Holy Bible, but to attack the superiority of Allah's Rasool Sallalahu Alayhi Wassalam.


He later says:


Sura 48 was revealed in AD 628, after a treaty with the Meccans and during his conquest of the Jews of Khaybar. This verse predicts future spoils of war for Allah's beloved prophet.

48:20 Allah has promised you abundant spoils that you will capture, and He has hastened for you this, and He has restrained the hands of men from you, that it may be a sign for the believers, and that He may guide you to a Straight Path. (Hilali and Khan)

Sayyid Abul A'La Maududi (d. 1979), a respected traditional and conservative commentator, says that the clause "Allah has promised you abundant spoils that you will capture" refers to the conquests after Muhammad's takeover of the city of Khaybar. It communicates a general promise of the spoils of any war that he embarks on. (The Meaning of the Qur'an, vol. 5, p. 62, note 35; see below, "Taking wealth of Jews").



The answer to the above is simple actually. If we look into history we will see the Muslims were kicked out of Makkah. They left everything they ever had, their wealth, their property, their hopes and dreams, and their hometown in the name of Allah. It is for this very reason the Holy Prophet Alayhis Saalatu Wassalam established the Brotherhood in Madinah al Munawwarah, because the Muslims of Makkah who left their homes had nothing left.


Allah Almighty says to us:


You will most certainly be tested by means of your possessions and your own person. You would definitely hear (many) hurtful remarks, (insults, and affronts) not only from those who were given the scriptures before you, but also from those who associate others with Allah. (Despite that), if you persevere patiently, and be pious, then that is indeed an act of courage and fortitude. (Sura 3:186)


Glory be to Allah and all Praises belong to Allah! The Muslims, who were kicked out of their homeland and mocked at, would then return one day 10,000 strong to retake the Holy City of Makkah, and make it clean for Monotheism.


So therefore, what we see here is that Allah Almighty made the Muslims rich from the conquests, after they were mocked and made a people of nothing thus fulfilling His promise. And who else can be more true to His promise then Allah? Does James know of anyone else?


Another important note to mention is the double standards being applied here. Doesn't James believe that the Children of Israel were slaves in the land of Egypt? Doesn't James believe that God made the Bani Israel rich from the conquests they partook in? Doesn't James believe that God allowed it? James himself will answer these questions below.



He writes:


Next, after Muhammad dies of a fever in AD 632, Abu Bakr becomes successor or Caliph (ruled 632-634). He carries on Muhammad's policy of conquest and the obligatory charity tax on the tribes in the Arabian Peninsula, who were revolting against Islam. Umar, the second Caliph (r. 634-644), was not quite sure whether this policy should be done, but Abu Bakr convinces him.

When Allah's Messenger died and Abu Bakr was elected as a Caliph after him, some of the Arabs reverted to disbelief, 'Umar said to Abu Bakr, "How dare you fight the people while Allah's Messenger said, ?I have been ordered to fight the people till they say, "None has the right to be worshipped but Allah." And whoever says: "None has the right to be worshipped but Allah" saves his wealth and his life from me unless he deserves a legal punishment justly, and his account will be with Allah!"'" Abu Bakr said, "By Allah, I will fight him who discriminates between Zakat and Salat (prayers), for Zakat is the compulsory right to be taken from the wealth. By Allah, if they refuse to give me even a tying rope which they use to give to Allah's Messenger, I would fight them for withholding it." 'Umar said, "By Allah, It was nothing, except I saw that Allah had opened the chest of Abu Bakr to the fight, and I came to know for certain that that (i.e. the decision to fight) was the truth." (Bukhari; online source)

In this passage, zakat "is the compulsory right to be taken from the wealth" of the Arab tribes. It is odd that "charity" is compulsory. Also, Abu Bakr zealously fights for every last scrap of wealth from them. Even if they withhold a "tying rope," he will battle them for it.




Narrated 'Abdullah: The best talk (speech) is Allah's Book 'Quran), and the best way is the way of Muhammad, and the worst matters are the heresies (those new things which are introduced into the religion); and whatever you have been promised will surely come to pass, and you cannot escape (it). (Sahih al Bukhari Volume 9, Book 92, Number 382)

".It will be incumbent upon you to follow my Sunnah and the practices of my rightly guided successors (Caliphs) and hold fast with these precepts and traditions and beware of innovations and inventions in religion.." (Sunan Abu Dawud, cited in Riyadh us Saliheen compiled by Imam Nawawi Vol. 1, p. 96 Khutub Khana Ishayat ul Islam)

The above by James infact only demonstrates the Caliph Abu Bakr's willingness to follow the Prophet's example. This zeal to faithfully fulfill the commandments of the Holy Prophet has been running in the veins of the Believers ever since the advent of our religion. Since Zakat is a commandment from Allah Almighty, and something carried out by the Prophet (also highly emphasized by the Prophet), our liege-lord Abu Bakr also strove hard to carry out this practice. Since James finds a discrepancy in this, we must ask him what would he say if he hears one of Jesus' disciples preaching something Jesus didn't preach, or lets say the Apostle Paul preaching something Jesus didn't preach or believe in (strangely enough, this is the case).


We will ignore James Arlandson's gymnastics with regards to the doctrine of Jihad and dhimmis, but rather recommend every reader to visit Brother Karim's magnificent section on Jihad on his website where he dispels the the myths concerning jihad that is sung around by the Orientalists and missionaries alike. In response however to the hadith he cites of the Caliph Umar, it would've helped James if he read more into the hadith collection and he would've discovered the beautiful Islamic treatment of Dhimmis:


Narrated 'Amr bin Maimun Al-Audi ...'Umar replied, "O son of my brother! Would that all that privileges will counterbalance (my short comings), so that I neither lose nor gain anything. I recommend my successor to be good to the early emigrants and realize their rights and to protect their honor and sacred things. And I also recommend him to be good to the Ansar who before them, had homes (in Medina) and had adopted the Faith. He should accept the good of the righteous among them and should excuse their wrongdoers. I recommend him to abide by the rules and regulations concerning the Dhimmis (protectees) of Allah and His Apostle, to fulfill their contracts completely and fight for them and not to tax (overburden) them beyond their capabilities." (Sahih al-Bukhari, Volume 2, Book 23, Number 475, see also Book 52 Hadith Number 287)

He then proceeds quoting a hadith:


Narrated Jabir bin 'Abdullah:Allah's Apostle once said to me, "If the revenue of Bahrain came, I would give you this much and this much." When Allah's Apostle had died, the revenue of Bahrain came, and Abu Bakr announced, "Let whoever was promised something by Allah's Apostle come to me." So, I went to Abu Bakr and said, "Allah's Apostle said to me, 'If the revenue of Bahrain came, I would give you this much and this much." On that Abu Bakr said to me, "Scoop (money) with both your hands." I scooped money with both my hands and Abu Bakr asked me to count it. I counted it and it was five-hundred (gold pieces). The total amount he gave me was one thousand and five hundred (gold pieces.)

But the most revealing part of this long hadith shows Muhammad spreading the money out in the mosque in Medina. The hadith continues:

Narrated Anas: Money from Bahrain was brought to the Prophet. He said, "Spread it in the Mosque." It was the biggest amount that had ever been brought to Allah's Apostle. In the meantime Al-'Abbas came to him and said, "O Allah's Apostle! Give me, for I gave the ransom of myself and Aqil." The Prophet said (to him), "Take." He scooped money with both hands and poured it in his garment and tried to lift it, but he could not and appealed to the Prophet, "Will you order someone to help me in lifting it?" The Prophet said, "No." Then Al-'Abbas said, "Then will you yourself help me carry it?" The Prophet said, "No." Then Al 'Abbas threw away some of the money, but even then he was not able to lift it [this is repeated in some form] . . . . So al-'Abbas . . . lifted it on his shoulder and went away. The Prophet kept on looking at him with astonishment at his greediness till he went out of our sight. Allah's Apostle did not get up from there till not a single Dirham remained from that money. (Bukhari; see parallel hadiths here and here)


And now folks, lets read James Arlandson's incredibly scholastic and eye-opening conclusion which he deduces from the above:

The last line says that "Muhammad did not get up from there," implying that he was near the money, counting it. This does not make the prophet for humanity look good.(???) Why was he conquering and taxing tribes and regions in the first place, when they did him no harm? (Bold and underlines emphasis ours; question marks also ours)


And we must beg to ask that why doesn't this make the Prophet look good? Did the Prophet (S) take this money for himself? Rather no, he gave it to the Muslims out of generosity. This is further demonstrated in another narration:

Narrated Abu Huraira: The Prophet said, "If I had gold equal to the mountain of Uhud, I would love that, before three days had passed, not a single Dinar thereof remained with me if I found somebody to accept it excluding some amount that I would keep for the payment of my debts.'' (Sahih al Bukhari Volume 9, Book 90, Number 334)


Such was the generosity of our Beloved Rasool Sallalahu Alayhi Wassalam which according to James, makes him look bad.



He writes:



The purpose of this jizya tax on dhimmis is now clear: it is "the source of the livelihood of your dependents" back in Arabia. We should not take this hadith too literally. The money may go to Arab dependents indirectly. But the hadith reveals that the tax revenues benefit Islam and Muslims?and that can be taken literally.

To sum up the last two sections, dhimmis (usually Christian and Jews) could keep their religion and pay the jizya tax. Those who converted to Islam paid the zakat or forced "charity" tax. (Polytheists were killed if they did not convert to Islam.) Either way, money flowed back to Arabia or to the local Muslim governor. Not surprisingly, Muhammad never got a revelation that dried up this money flow.


It is reported on the authority of Ibn 'Abbas that Mu'adh said: The Messenger of Allah sent me (as a governor of Yemen) and (at the time of departure) instructed me thus: You will soon find yourself in a community one among the people of the Book, so first call them to testify that there is no god but Allah, that I (Muhammad) am the messenger of Allah, and if they accept this, then tell them Allah has enjoined upon them five prayers during the day and the night and if they accept it, then tell them that Allah has made Zakat obligatory for them that it should be collected from the rich and distributed among the poor, and if they agree to it don't pick up (as a share of Zakat) the best of their wealths. Beware of the supplication of the oppressed for there is no barrier between him and Allah. (Sahih Muslim Book 1, Number 0027)


The zakat, which James so vehemently opposes is infact the cure for the biggest social ill in society today. Arabia was a place where the rich would oppress the poor only on the account that they were poor. With the emergence of Islam, this oppression was eliminated with the introduction of the idea that all men are equal and the system of zakat. Today, even in the so called greatest country in the world, the superpower, the United States one will still see the incredible rift between the upper class and the lower class. Because of the problem of poverty, the problem of gangs and smuggling of drugs has arose. Youths in these parts of America see no other way of getting out of this mess so they turn to gang lifestyle. In the so called super power nations today will you see no system like zakat, but only cheap imitations. Such a system is unparalleled and unmatched, after all because it is God's system, and not man-made.


Allah Almighty says:


It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in God and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and a adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing. (Sura 2:177)



James then proceeds to comment on the wars fought by the Prophet against the surrounding Jews. Bad enough for him, the Bible's OT Prophets did the same also, and they also took slaves. So why he would have a problem is indeed beyond us, especially since Islam's treatment of slaves is incredibly better then the Bible treatment of slaves.


He the proceeds to talk about Kinanah:

Then Muhammad receives more information about the treasure:

A Jew came to the apostle and said that he had seen Kinana going around a certain ruin every morning, early. When the apostle said to Kinana, "Do you know that if we find you have it, I shall kill you?" he said Yes. The apostle gave orders that the ruin was to be excavated and some of the treasure was found.

Then Muhammad permitted this torture:

When he [Muhammad] asked him about the rest, he refused to produce it, so the apostle gave orders . . . "Torture him until you extract what he has," so [the torturer] kindled a fire with flint and steel on his chest until he was nearly dead. (my insertions)


And this has already been dealt with here.

We will again ignore some more gymnastics by James and now highlight this deceiving part of his article:

Allah and Muhammad are completely wrong about the Bible's command to fight in bloody wars in order to bring heavenly rewards. First, Moses ordered wars that were time-specific (3,400 years ago), location-specific (holy land), and purpose-specific (divine judgment). But Moses or Joshua or the judges did not promise heaven, automatically, for the express act of dying in wars. Second, it is particularly true that Jesus never commanded his church to wage wars, except a spiritual war against dark powers. His "martyrdom" on the cross assures his followers of heaven, not their own martyrdom in a holy war.

It is truly sad to see polemics like this being passed off as arguments to be considered. One can easily spot the double standards being applied here by Mr. Arlandson. We must ask James, was it okay for one Prophet (Moses) but not for another (Muhammad)? Secondly, James deems the wars fought by Prophet Moses as "purpose specific" namely divine punishment. He cites in another article Samuel J. Schultz who says:

Since the gods of the Canaanites had low moral character, it is not surprising that the morality of the people was extremely low. The brutality and immorality in the stories about these gods is far worse than anything found in the Near East . . . The Canaanites in Joshua's day practiced child sacrifice, sacred prostitution, and snake worship in their rites and ceremonies associated with religion. Naturally their civilization degenerated under this demoralizing influence. (Samuel J. Schultz, The Old Testament Speaks, 2nd ed., New York: Harper and Row, 1970, p. 92)

He then concludes from this citation that, "It must be clearly repeated that according to the Bible no region or town that had a hope of repentance or righteousness was ever wiped out. But when it was, then we can be sure that God was acting wisely and justly, EVEN IF OUR MODERN EMOTION do not like this aspect of God's character."

(Side Note: Congratulations James. Give yourself a round of applause. You managed to justify genocide, but failed to understand simple wars fought by the Holy Prophet Alayhis Salaatu Wassalam.)

If this is the case then why did Mr. Arlandson disapprovingly cite Sura 59:4 where Allah speaks of His punishment on the Jews for betraying Allah's Apostle and going back on their word. Was this not also divine punishment carried out, Mr. Arlandson?


Now let us read James' analysis of Samuel J. Schultz. He says that God's whipping out of human populations is totally just even if our modern emotions cannot grasp the wisdom behind it. From this saying alone, we understand that James' acknowledges a modern bias towards these events. Similarly, he should acknowledge his own bias towards the wars fought by the Muslims.


He then says:


The fact that Muhammad kept calling Arab pagans to convert?and some did?means that they were not beyond hope, so the parallel between God and Allah in the convertibility of the different pagans in the widely different historical contexts (ancient Israel and Late Antiquity Arabia) breaks down.


What's beyond hope is Mr. Arlandson's poor reasoning skills. I guess according to Mr. Arlandson, if you are beyond hope that means we should kill him


He then beautifully titles the next section in the same article:


3. God is very specific about who should be wiped out entirely and who should live, whereas Allah feels his way.


Tears came into my eyes as I saw this title.


God's decrees are clear and specific, based on his wisdom. Here are four examples. First, God decreed that Edom should live, for the Edomites descended from Esau, the brother of Jacob. They were also outside of the Promised Land (Numbers 20:14-21; Deuteronomy 2:4-6). Second, God decreed that the Midianites should be battled because of their seduction of the people of God into a specially degraded immorality and idolatry (Numbers 25:1-18; and 31:1-54). Third, in the textual context of laying down the rules of warfare, the ancient Hebrews were commanded to offer peace to the pagan cities outside of the Promised Land of Canaan. But if these cities refused peace, then the Hebrews were to battle them. After victory, the pagan women and children were spared, but the men were killed (Deuteronomy 20:10-15). Fourth, in the same textual context of warfare, all cities within the Promised Land should be wiped out (Deuteronomy 20:16-18).


Interestingly, the modern day Zionist trash use these same verses of the Bible to religiously justify their killing of Arabs. Sadly, the Zionist Christian trash of America, who say just about anything in defense of Israel, also quote these verses to justify the illegitimate state of Israel. It is the same Christians, who say the Holy Qur'an is a book promoting violence, while their own Bible has infact been the textbook guide to murder and killing ever since the beginning of Christian rule in Europe. (For more information on this, we kindly refer our reader to read the book "The Dark Side of Christian History" by Helen Ellerbe.


He now says:



As for Muhammad's attacks on the Jews of Medina, they were not as degenerate as the polytheists in Muhammad's times. At first, Muhammad wanted to be accepted by the Jews, for they held to the Torah. But the Jews rightly rebuffed him as being outside of Biblical revelation and as being a gentile. As the conflict with them grew and Allah's and Muhammad's military power grew, their policy progressively changes, but never improves; it devolves. He clears the Jews out of Medina first by exile (Qaynuqa tribe); then by military besiegement and exile (Nadir tribe); and finally by extermination of the men and enslavement of the women and children, except he kept a beautiful Jewish woman for himself (Qurayza tribe). In this gradual elimination, Muhammad waged a propaganda war, dehumanizing some of the Jews by calling them "apes" and "pigs" (Suras 7:166; 2:65; 5:60).



Regarding "dehumanizing":


It is narrated on the authority of Ibn Abu Laila that while Qais b. Sa'd and Sahl b. Hunaif were both in Qadislyya a bier passed by them and they both stood up. They were told that it was the bier of one of the people of the land (non-Muslim). They said that a bier passed before the Holy Prophet (may peace be upon him) and he stood up. He was told that he (the dead man) was a Jew. Upon this he remarked: Was he not a human being or did he not have a soul? And in the hadith narrated by 'Amr b. Murra with the same chain of transmitters, (the words) are: "There passed a bier before us." (Sahih Muslim Book 4, Number 2098)


Compare that to the Jesus of the Bible referring to the Gentiles as dogs and swine.


Going back to the main article (on wealth) by James, he tries to cheapshot the Islamic view of Zakat after a shabby analysis by saying: Giving to the poor is positive. But it is always risky for any believer to pay for his sins?literally with material goods. How much is enough? It makes Allah appears as if he can be bought off or bribed.


Folks, if you have any difficutly in making something good look bad, then please learn from a Christian missionary!



Coming to the conclusion of this article, we will now cite all the references of the Holy Prophet Alayhis Saalatu Wassalam's generosity when it comes to giving, and on the Holy Prophet's self-denial.


His (Sallalahu Alayhi Wassalam) Generosity.




Narrated Abu Hazim: Shahl bin Sad said, "A lady came with a Burda. Sahl then asked (the people), "Do you know what Burda is?" Somebody said, "Yes. it is a Shamla with a woven border." Sahl added, "The lady said, 'O Allah's Apostle! I have knitted this (Burda) with my own hands for you to wear it." Allah's Apostle took it and he was in need of it. Allah's Apostle came out to us and he was wearing it as an Izar. A man from the people felt it and said, 'O Allah's Apostle! Give it to me to wear.' The Prophet s said, 'Yes.' Then he sat there for some time (and when he went to his house), he folded it and sent it to him. The people said to that man, 'You have not done a right thing. You asked him for it, though you know that he does not put down anybody's request.' The man said, 'By Allah! I have only asked him so that it may be my shroud when I die." Sahl added, "Late it was his shroud." (Sahih al-Bukhari Volume 7, Book 72, Number 70)


From the above narration, we understand that the Holy Prophet Alayhis Saalatu Wassalam was so generous that he would fulfill the requests of everyone that even the people acknowledged this. Here are more like the above:


Narrated 'Uqba bin Al-Harith: I offered the 'Asr prayer with the Prophet and after finishing the prayer with Taslim he got up quickly and went to some of his wives and then came out. He noticed the signs of astonishment on the faces of the people caused by his speed. He then said, "I remembered while I was in my prayer that a piece of gold was Lying in my house and I disliked that it should remain with us throughout the night, and so I have ordered it to be distributed."  (Sahih al-Bukhari Volume 2, Book 22, Number 312)


Narrated Amr bin Al-Harith: (The brother of the wife of Allah's Apostle. Juwaira bint Al-Harith) When Allah's Apostle died, he did not leave any Dirham or Dinar (i.e. money), a slave or a slave woman or anything else except his white mule, his arms and a piece of land which he had given in charity . (Sahih al-Bukhari Volume 4, Book 51, Number 2)



Narrated 'Amr bin Al-Harith: The Prophet did not leave anything behind him after his death except a white mule, his arms and a piece of land which he left to be given in charity. (Sahih al-Bukhari Volume 4, Book 52, Number 125)


Narrated Ibn 'Abbas: Allah's Apostle was the most generous of all the people, and he used to be more generous in the month of Ramadan when Gabriel used to meet him. Gabriel used to meet him every night in Ramadan to study the Holy Quran carefully together. Allah's Apostle used to become more generous than the fast wind when he met Gabriel  (Sahih al-Bukhari Volume 4, Book 54, Number 443)

Narrated Malik bin Aus Al-Hadathan An-Nasri: ..But by Allah, the Prophet neither took it all for himself only, nor deprived you of it, but he gave it to all of you and distributed it amongst you till only this remained out of it. And from this Allah's Apostle used to spend the yearly maintenance for his family, and whatever used to remain, he used to spend it where Allah's Property is spent (i.e. in charity), Allah's Apostle kept on acting like that during all his life. (Sahih al-Bukhari Volume 5, Book 59, Number 367)

Narrated Abu Dhar: While I was walking with the Prophet in the Harra of Medina, Uhud came in sight. The Prophet said, "O Abu Dhar!" I said, "Labbaik, O Allah's Apostle!" He said, "I would not like to have gold equal to this mountain of Uhud, unless nothing of it, not even a single Dinar of it remains with me for more than three days, except something which I will keep for repaying debts. I would have spent all of it (distributed it) amongst Allah's Slaves like this, and like this, and like this." The Prophet pointed out with his hand towards his right, his left and his back (while illustrating it). He proceeded with his walk and said, "The rich are in fact the poor (little rewarded) on the Day of Resurrection except those who spend their wealth like this, and like this, and like this, to their right, left and back, but such people are few in number..." (Sahih al-Bukhari Volume 8, Book 76, Number 45)

Narrated Abu Huraira: Allah's Apostle said, "Not even a single Dinar of my property should be distributed (after my deaths to my inheritors, but whatever I leave excluding the provision for my wives and my servants, should be spent in charity." (Sahih al-Bukhari Volume 8, Book 80, Number 721)


Narrated Anas bin Malik: Once I was walking with Allah's Apostle and he was wearing a Najram Burd with thick margin. A bedouin followed him and pulled his Burd so violently that I noticed the side of the shoulder of Allah's Apostle affected by the margin of the Burd because of that violent pull. The Bedouin said, "O Muhammad! Give me some of Allah's wealth which is with you." Allah's Apostle turned and looked at him, and smiling, 'he ordered that he be given something. (Sahih al-Bukhari Volume 7, Book 72, Number 700)



Narrated Abu Said: Some people from the Ansar asked Allah's Apostle (to give them something) and he gave to everyone of them, who asked him, until all that he had was finished. When everything was finished and he had spent all that was in his hand, he said to them, '"(Know) that if I have any wealth, I will not withhold it from you (to keep for somebody else); And (know) that he who refrains from begging others (or doing prohibited deeds), Allah will make him contented and not in need of others; and he who remains patient, Allah will bestow patience upon him, and he who is satisfied with what he has, Allah will make him self-sufficient. And there is no gift better and vast (you may be given) than patience." (Sahih al-Bukhari Volume 8, Book 76, Number 477)



 Narrated Asma: The Prophet said to me, "Do not withhold your money, (for if you did so) Allah would with-hold His blessings from you." (Sahih al-Bukhari Volume 2, Book 24, Number 513)


Narrated Abu Huraira: Allah's Apostle said, "My heirs will not inherit a Dinar or a Dirham (i.e. money), for whatever I leave (excluding the adequate support of my wives and the wages of my employees) is given in charity."  (Sahih al-Bukhari Volume 4, Book 51, Number 37)

Narrated 'Amr bin Al-Harith: The Prophet did not leave behind him after his death, anything except his arms, his white mule, and a piece of land at Khaibar which he left to be given in charity . (Sahih al-Bukhari Volume 4, Book 52, Number 160)

Narrated 'Aisha: Fatima sent somebody to Abu Bakr asking him to give her her inheritance from the Prophet from what Allah had given to His Apostle through Fai (i.e. booty gained without fighting). She asked for the Sadaqa (i.e. wealth assigned for charitable purposes) of the Prophet at Medina, and Fadak, and what remained of the Khumus (i.e., one-fifth) of the Khaibar booty. Abu Bakr said, "Allah's Apostle said, 'We (Prophets), our property is not inherited, and whatever we leave is Sadaqa, but Muhammad's Family can eat from this property, i.e. Allah's property, but they have no right to take more than the food they need.' By Allah! I will not bring any change in dealing with the Sadaqa of the Prophet (and will keep them) as they used to be observed in his (i.e. the Prophet's) life-time, and I will dispose with it as Allah's Apostle used to do," Then 'Ali said, "I testify that None has the right to be worshipped but Allah, and that Muhammad is His Apostle," and added, "O Abu Bakr! We acknowledge your superiority." Then he (i.e. 'Ali) mentioned their own relationship to Allah's Apostle and their right. Abu Bakr then spoke saying, "By Allah in Whose Hands my life is. I love to do good to the relatives of Allah's Apostle rather than to my own relatives" Abu Bark added: Look at Muhammad through his family (i.e. if you are no good to his family you are not good to him). (Sahih al-Bukhari Volume 5, Book 57, Number 60)


Mu'awiya b. Suwaid b. Muqarrin reporxed: I visited al-Bara' b. 'Azib and heard him say: Allah's Messenger (may peace be upon him) commanded us to do seven things and forbade us to do seven (things). He commanded us to visit the sick, to follow the funeral procession, to answer the sneezer, to fulfil the vow, to help the poor, to accept the invitation and to greet everybody, and he forbade us to wear rings or gold rings, to drink in silver (vessels), and to use the saddle cloth made of red silk, and to wear garments made of Qassi material, or garments made of silk or brocade and velvet. (Sahih Muslim Book 24, Number 5129)


Anas 'b. Malik reported that a person requested Allah's Apostle (may peace be upon him) to give him a very large flock and he gave that to him. He came to his tribe and said: O people, embrace Islam. By Allah, Muhammad donates so much as if he did not fear want. Anas said that the person embraced Islam for the sake of the world but later he became Muslim until Islam became dearer to him than the world and what it contains. (Sahih Muslim Book 30, Number 5729, This hadith is a response to the argument by James regarding the Holy Prophet giving booty to those newly converted Muslims)


It is narrated on the authority of 'A'isha who said: When the Messenger of Allah (may peace be upon him) passed away, his wives made up their minds to send 'Uthman b. 'Affan (as their spokesman) to Abu Bakr to demand from him their share from the legacy of the Holy Prophet (may peace be upon him). (At this), A'isha said to them: Hasn't the Messenger of Allah (may peace be upon him) said: "We (Prophets) do not have any heirs; what we leave behind is (to be given in) charity"? (Sahih Muslim Book 19, Number 4351)


It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: My heirs cannot share even a dinar (from my legacy) ; what I leave behind after paving mtintenance allowance to my wives and remuneration to my manager is (to go in) charity. (Sahih Muslim Book 19, Number 4355)




His (Sallalahu Alayhi Wassalam) Self-Denial



Narrated Abu Said Al-Khudri: Allah's Apostle sat on the pulpit and said, "Allah has given one of His Slaves the choice of receiving the splendor and luxury of the worldly life whatever he likes or to accept the good (of the Hereafter) which is with Allah. So he has chosen that good which is with Allah." On that Abu Bakr wept and said, "Our fathers and mothers be sacrificed for you." We became astonished at this. The people said, "Look at this old man! Allah's Apostle talks about a Slave of Allah to whom He has given the option to choose either the splendor of this worldly life or the good which is with Him, while he says. 'our fathers and mothers be sacrifice(i for you." But it was Allah's Apostle who had been given option, and Abu Bakr knew it better than we. Allah's Apostle added, "No doubt, I am indebted to Abu Bakr more than to anybody else regarding both his companionship and his wealth. And if I had to take a Khalil from my followers, I would certainly have taken Abu Bakr, but the fraternity of Islam is. sufficient. Let no door (i.e. Khoukha) of the Mosque remain open, except the door of Abu Bakr." (Sahih al-Bukhari Volume 5, Book 58, Number 244)


045 : 311 : Hadith 001

'Aayeshah Radiyallahu 'Anha reports that the bed on which Rasulullah Sallallahu 'Alayhi Wasallam slept was made of leather, in which was filled coir of the palm tree.


Commentary  The bed Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam used, was at times the one made of leather as stated in the above hadith, or at times was one that was made of canvas, as will be mentioned in the following hadith. At times it was only a mat made of palm leaves. This subject has been narrated in many ahaadith that when the Sahaabah Radiyallahu 'Anhum asked the permission to make a soft bed, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam used to reply: 'What do I have in common with worldly comforts. My example is that of a traveller who after walking, stops under the shadow of a tree for a while to rest, and after sitting a while continues on his way'. Sayyiditina 'Aayeshah Radiyallahu 'Anha says: 'Once a woman from the Ansaar came and saw that an 'abaa (cloak) was spread on the bed of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. She returned home and made a bed in which she filled wool, and sent it to me for Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. When Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam returned and saw the bed, he inquired, 'What is this?' I replied: 'A certain woman from the Ansaar came and after seeing the bed of Rasulullah Sallallahu 'Alayhi Wasallam she made and sent this bed'. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said; 'Return it'. It looked good to me, and I did not feel like sending it back. Rasulullah Sallallahu 'Alayhi Wasallam insisted that I send it back, and said: 'I swear an oath if I wish Allah Ta'aala will line up mountains of gold and silver for me'. On this saying of Rasulullah Sallallahu 'Alayhi Wasallam I returned the bed. Sayyidina 'Abdullah bin Mas'ud Radiyallahu 'Anhu says: 'I once came to Rasulullah Sallallahu 'Alayhi Wasallam. He was resting on a mat made of palm leaves, the marks of which could be seen on the mubaarak body of Rasulullah Sallallahu 'Alayhi Wasallam. After seeing this state I began to cry. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam asked: 'What is the matter, why are you crying?' I replied: 'O Messenger of Allah, these Qaysars and Kisras sleep on beds of silk and velvet, and you on this palm mat'. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said.' 'It is not a thing to cry about. For them is the world and for us the hereafter'. A similar incident once took place with Sayyidina 'Umar Radiyallahu 'Anhu when he came to Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and this same type of question and answer took place. The detailed incident is mentioned in the Sahih Bukhaari.


046 : 316 : Hadith 004

Anas Radiyallahu 'Anhu reports: ''Rasulullah Sallallahu 'Alayhi Wasallam accepted and attended invitations where bread made of barley, and stale fat a few days old was served (Without hesitation he accepted these invitations). Rasulullah Sallallahu 'Alayhi Wasallam had pawned his armour to a Jew. Till the end of his life Rasulullah Sallallahu 'Alayhi Wasallam did not possess a sufficient amount to release that armour'".


Commentary When fat becomes stale it begins to smell. The serving of bread made of barley and stale fat could be ascertained from the status of the person or from experience, or even by the host himself saying this. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam never made an excuse in accepting an invitation. The last sentence about the debt has been mentioned co-incidentally as it is part of the hadith. Some 'ulama state that this is also a sign of humility. This was the reason of his poverty. Allah Ta'aala had given him the option of two things, if he wanted to become a Rasul with humbleness or become a Rasul with kingdom. Sayyidina Rasulullah Sallallhu 'Alayhi Wasallam on his own accord chose the first one.

(Both Hadiths from Shamaa il Tirmidhi with Commentary by Shaykhul Hadith Maulana Muhammad Zakariyya Kandhelwi, available online at



Narrated Qatada: We used to go to Anas bin Malik and see his baker standing (preparing the bread). Anas said, "Eat. I have not known that the Prophet ever saw a thin well-baked loaf of bread till he died, and he never saw a roasted sheep with his eyes." (Sahih al-Bukhari Volume 8 Book 76, Number 464)


Narrated 'Aisha: A complete month would pass by during which we would not make a fire (for cooking), and our food used to be only dates and water unless we were given a present of some meat. (Sahih al-Bukhari Volume 8, Book 76, Number 465)


Narrated 'Aisha: that she said to Urwa, "O, the son of my sister! We used to see three crescents in two months, and no fire used to be made in the houses of Allah's Apostle (i.e. nothing used to be cooked)." 'Urwa said, "What used to sustain you?" 'Aisha said, "The two black things i.e. dates and water, except that Allah's Apostle had neighbors from the Ansar who had some milch she-camels, and they used to give the Prophet some milk from their house, and he used to make us drink it." (Sahih al-Bukhari Volume 8, Book 76, Number 466)


Shaikhul Hadith Maulana Muhamamd Zakariyya Kaandhlawi offers another example:


" The Prophet (Sallalallaho alaihe wasallam) said:


            My Lord offered to turn the mounts of Mecca into gold for me. But my supplication to Him was; ?O Allah! I like to eat one day and feel hungry the next, so that I may cry before Thee and remember Thee when I am hungry; and be grateful to Thee and glorify Thee when my hunger is gone!"


Thus said our Prophet (Sallallaho alaihe wasallam). We profess to follow him and are proud of being in the fold of his Ummat. Isn't it incumbent upon us to follow him in practice also?

(Source: Fazail-E-Amaal Vol. 1 by Shaikhul Hadith Maulana Muhammad Zakariyya Kaandhlawi, translated by Abdul Rashid Arshad, p. 60 Adam Publishers and Distributors)

And May Allah Almighty grant us the ability to live up to our Beloved Rasool's example.Ameen




For any Muslim interested in reading more on the benefits of zakat/sadaqat and the good it can bring and the dangers it can bring if one refrains from doing it, then read the book Fazaail-E-Saadaqat. As for the missionary, if he is still in doubt, we ask him to read the hadiths, and the biography of the Holy Prophet. Go through the hundreds, nay thousands of pages of examples of those pious Muslims of the past who would renounce this dunya for the next, following the example of their Nabi. Go through the pages of the biographies of the Sahaba-e-Kiram and read of their lives of self-denial. Go through the pages of the biographies on the Auliya Allah, on the simples lives they lived, and if the reader is still in doubt, then we ask Allah to guide him/her to the straight path..Ameen.


And truly, Allah and His Messenger know best.