What Has Been Related About 'The Parable Of Th World Is That Of Four People' Jami` at-Tirmidhi 2325

Jami` at-Tirmidhi 2325
Arabic hadith text
حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا عُبَادَةُ بْنُ مُسْلِمٍ، حَدَّثَنَا يُونُسُ بْنُ خَبَّابٍ، عَنْ سَعِيدٍ الطَّائِيِّ أَبِي الْبَخْتَرِيِّ، أَنَّهُ قَالَ حَدَّثَنِي أَبُو كَبْشَةَ الأَنْمَارِيُّ، أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏"‏ ثَلاَثَةٌ أُقْسِمُ عَلَيْهِنَّ وَأُحَدِّثُكُمْ حَدِيثًا فَاحْفَظُوهُ ‏"‏ ‏.‏ قَالَ ‏"‏ مَا نَقَصَ مَالُ عَبْدٍ مِنْ صَدَقَةٍ وَلاَ ظُلِمَ عَبْدٌ مَظْلِمَةً فَصَبَرَ عَلَيْهَا إِلاَّ زَادَهُ اللَّهُ عِزًّا وَلاَ فَتَحَ عَبْدٌ بَابَ مَسْأَلَةٍ إِلاَّ فَتَحَ اللَّهُ عَلَيْهِ بَابَ فَقْرٍ أَوْ كَلِمَةً نَحْوَهَاوَأُحَدِّثُكُمْ حَدِيثًا فَاحْفَظُوهُ قَالَ ‏"‏إِنَّمَا الدُّنْيَا لأَرْبَعَةِ نَفَرٍ عَبْدٍ رَزَقَهُ اللَّهُ مَالاً وَعِلْمًا فَهُوَ يَتَّقِي فِيهِ رَبَّهُ وَيَصِلُ فِيهِ رَحِمَهُ وَيَعْلَمُ لِلَّهِ فِيهِ حَقًّا فَهَذَا بِأَفْضَلِ الْمَنَازِلِ وَعَبْدٍ رَزَقَهُ اللَّهُ عِلْمًا وَلَمْ يَرْزُقْهُ مَالاً فَهُوَ صَادِقُ النِّيَّةِ يَقُولُ لَوْ أَنَّ لِي مَالاً لَعَمِلْتُ بِعَمَلِ فُلاَنٍ فَهُوَ بِنِيَّتِهِ فَأَجْرُهُمَا سَوَاءٌ وَعَبْدٍ رَزَقَهُ اللَّهُ مَالاً وَلَمْ يَرْزُقْهُ عِلْمًا فَهُوَ يَخْبِطُ فِي مَالِهِ بِغَيْرِ عِلْمٍ لاَ يَتَّقِي فِيهِ رَبَّهُ وَلاَ يَصِلُ فِيهِ رَحِمَهُ وَلاَ يَعْلَمُ لِلَّهِ فِيهِ حَقًّا فَهَذَا بِأَخْبَثِ الْمَنَازِلِ وَعَبْدٍ لَمْ يَرْزُقْهُ اللَّهُ مَالاً وَلاَ عِلْمًا فَهُوَ يَقُولُ لَوْ أَنَّ لِي مَالاً لَعَمِلْتُ فِيهِ بِعَمَلِ فُلاَنٍ فَهُوَ بِنِيَّتِهِ فَوِزْرُهُمَا سَوَاءٌ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ
Translation
Abu Kabshah Al-Anmari narrated that the Messenger of Allah (s.a.w) 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 honor; 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 persons: A slave whom Allah provides with wealth and knowledge, so he has Taqwa of his Lord with it, nurtures the ties of kinship with it, and he knows that Allah has a right in it. So this is the most virtuous rank. And a slave whom Allah provides with knowledge, but He does not provide with wealth. So 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. And a slave whom Allah provides with wealth, but He does not provide him with knowledge. [So he] spends his wealth rashly without knowledge, nor having Taqwa of his Lord, nor nurturing the ties of kinship, and he does not know that Allah has a right in it. So this is the most despicable rank. And 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, so their sin is the same."

Commentary

Overview & Central Theme

This profound hadith, transmitted by Abu Kabshah al-Ansari (may Allah be pleased with him) and recorded by Imam at-Tirmidhi in the Chapters on Zuhd, encapsulates the essence of Islamic economics, patience, and the reality of worldly provision. The Prophet ﷺ delivers three solemn oaths concerning divine recompense: charity never diminishes wealth (rather, it multiplies it in barakah), patience under injustice elevates one's honor, and begging opens the door to poverty. The second part presents a paradigmatic classification of four types of people regarding wealth and knowledge, demonstrating that true rank before Allah is determined not by possession of worldly goods but by the combination of knowledge, righteous action, and sincere intention (niyyah). The central theme is the alignment of one's heart with Allah's pleasure, using wealth as a means of nearness, and recognizing that intentions elevate or condemn even in the absence of means.

Context & Linguistic Insights

The hadith is a "hadith qawli" (a prophetic statement) delivered in a general admonitory context, not tied to a specific incident but rather a comprehensive counsel. The Prophet ﷺ begins with "ثلاث" (three things) and uses the emphatic oath "أقسم" (I swear), underscoring the certainty of these divine decrees. The key term "زهد" (zuhd) frames the chapter, meaning detachment from worldly excess, not abandonment of lawful provision. The phrase "لا تنقصه الصدقة" (charity does not decrease wealth) linguistically plays on the root ن-ق-ص (deficiency), while "تزيده عزاً" (increases in honor) uses ع-ز-ز (strength and nobility), contrasting material loss with spiritual elevation. "العبْد" (the slave) refers to every human as Allah's servant, emphasizing universal applicability. The term "باب مسألة" (door of begging) metaphorically depicts begging as an opening that invites poverty, while "الفقْر" (poverty) here implies spiritual and material destitution. The four-part classification uses "عبد" (slave) and "رزقه الله" (Allah provides him), highlighting that provision is from Allah alone, and "التقوى" (God-consciousness) is the criterion of excellence. The phrase "نية صادقة" (truthful intent) is pivotal, showing that sincere aspiration can equal actual deeds in reward, a principle rooted in the hadith "Actions are but by intentions."

Key Scholarly Insights & Legal Benefits

  • Certainty of Divine Recompense: The Prophet's oaths establish that charity (sadaqah) never diminishes wealth; rather, Allah multiplies it in blessing (barakah) and may compensate with greater provision. This refutes the misconception that giving causes poverty.
  • Patience Under Oppression Elevates Honor: Enduring injustice without retaliation, while trusting in Allah, results in increased honor (izzah) in this world and the next, as Allah elevates the patient and repays their forbearance.
  • Prohibition of Begging: Opening the door of begging—especially when one is not in dire need—leads to poverty, as the Prophet ﷺ states. Scholars derive from this the impermissibility of asking without necessity, and the virtue of self-sufficiency (ta'affuf).
  • Intention Ranks with Action: The one who sincerely intends to do good but lacks means shares the reward of the doer, and the one who intends evil without acting shares the sin—provided the intention is firm and truthful.
  • Wealth and Knowledge Must Be Combined: The highest rank belongs to one who has both wealth and knowledge, using them with taqwa, maintaining kinship ties, and fulfilling Allah's rights in his wealth. The most despicable is the wealthy ignoramus who spends rashly without guidance.
"This hadith indicates that the perfection of the servant is in combining beneficial knowledge and righteous action, and that sincerity of intention elevates the one who lacks means to the level of the doer. The Prophet ﷺ clarified that the world is a trial, and its people are of four categories—two are saved and two are destroyed, based on their use of knowledge and wealth." — Imam Ibn Rajab al-Hanbali, Jami' al-'Ulum wa'l-Hikam

Daily Life & Spiritual Application

This hadith calls the believer to a life of conscious intentionality. In daily practice, one should give charity regularly, trusting that Allah's promise of increase is more certain than the arithmetic of this world. When faced with injustice, the believer should exercise patience (sabr) and leave vengeance to Allah, knowing that patience elevates their honor in His sight. Avoid begging and unnecessary asking; instead, work diligently and rely on Allah's provision. The four-part classification invites self-reflection: Do I possess knowledge? Do I possess wealth? How do I use them? If lacking wealth, one should cultivate truthful intentions and resolve to do good, which will be recorded. If wealth is present, one must acquire knowledge of halal and haram, spend with taqwa, uphold family ties, and recognize Allah's rights in wealth through zakat and sadaqah. This hadith transforms one's relationship with the world, shifting focus from accumulation to accountability, and from envy to sincere aspiration—making every state, whether of poverty or plenty, a means of drawing nearer to Allah.