ON ZAKÂH AND MISERLINESS

Allâh says: “Those who are miserly with that which Allâh has given them through His grace should not think that this miserliness is good for them. Instead, it is extremely evil for them. That wealth in which they are miserly will be made into a necklace and hung around their necks on the day of resurrection.”[86] Allâh says: “And destruction to the polytheists who do not give the zakâh.” [87]

The Messenger of Allâh said: “When a person does not give the zakâh for his wealth, it will be transformed into a huge and bald person who will be neck-laced around him on the day of resurrection.”

The Messenger of Allâh said: “O group of Muhâjirûn (Emigrants)! There are five qualities which if you are tested with and if they afflict you, I seek refuge in Allâh that you experience these five qualities. (1) When indecency [and immorality] becomes prevalent in a people to the extent that they openly announce it, then various illnesses which were unheard of among past peoples will spread among them. (2) When they give less in weight and measure, they shall experience droughts, difficulties in earning a living and the tyranny of rulers. (3) When they refuse to pay the zakâh of their wealth, they shall be denied rains from the skies. Were it not for the animals, they would never receive any rain. (4) When they break the ordinance of Allâh and His Messenger , foreign enemies will be given free reign over them and who would then take away some of the things which they possess. (5) When their leaders do not pass judgement in accordance with the Book of Allâh , Allâh shall cause differences in their ranks.”

The Messenger of Allâh said: “Allâh abhors the person who is miserly in his life time but generous at the time of his death.”

The Messenger of Allâh said: “There are two qualities that should never be combined in a believer: miserliness and bad character.”

The Messenger of Allâh said: “Allâh has taken an oath that a miser will not enter Paradise.”

The Messenger of Allâh said: “Beware of miserliness for it caused a nation to refuse to pay their zakâh, it caused them to sever their family ties, and it caused them to shed their blood.”

The Messenger of Allâh said: “Allâh created wretchedness and surrounded it with miserliness and wealth.”

Al-Hasan rahimahullâh was asked about miserliness. He replied: “It entails a person considering whatever he spent to be a loss and whatever he held back to be a source of honour.” The essence of miserliness is love of wealth, having high hopes, fear of poverty and love of children.”

A Hadîth states that children cause a person to become cowardly and miserly. Among people is he who has no concern whatsoever about giving the zakâh of his wealth, being kind to his own self and even to his own family. His enjoyment and desire is in looking at his money and it being in his possession. This, despite the fact that he knows that he is going to die. It is with regard to such people that a poet says:

“O my brother! From among people is he who is an animal in the form of an intelligent, watchful human. He is afflicted with every calamity in his wealth [to such an extent] that when he is afflicted by his religion, he does not even perceive it.”

Another poet says:

“Miserliness is a serious affliction that is not befitting a person of self-honour, intelligence and Islam. The person who prefers miserliness despite having abundance and modernity, then I take an oath that he is certainly deceived. O the wretchedness of the person who refuses to fulfil the rights of both the worlds – after having Islam, he purchases this world with something paltry.”

Another poet says:

“If wealth is of no use to a friend, if it is not given to a relative, and if it is not used to help a needy person to get back on his feet, then the consequence of this wealth is that it will go into the share of the inheritor’s palm. As for the miserly person whose wealth has been inherited [by others], his consequence will be remorse.”

Bishr rahimahullâh said: “Meeting a miserly person is a painful experience and looking at him hardens the heart.” The Arabs used to consider miserliness and cowardice to be serious blemishes. A poet says:

“Spend and do not fear poverty for the provisions from the Merciful have already been distributed among the servants. Miserliness is of no use in a world that is turning away. Spending will be of no harm while you are moving forward.”

Another poet says:

“I see people friendly towards those who are generous. As for the miserly person, I see that he has no friend whatsoever in the entire universe. I have seen miserliness disgracing those who are miserly. I therefore honoured my self [through generosity] lest I am referred to as a miser.”

It is sufficient for a miser to be considered to be a mean person by way of hoarding wealth for others [those who will inherit it from him], that he bears the ignominy of his own suffering [by not spending on his own self as well], and does not experience the enjoyment of his abundance and well-being. It is with regard to people like him that Wakî‘ said:

“He is mean and he continues hoarding in abundance for his inheritors and repels his protectors. Like a hunting dog, which despite starving itself, holds on to its prey so that others may eat it.”

There is a saying that the wealth of a miser rejoices by an incident [that would cause the wealth to come out of his hands] or by an inheritor [who would inherit that wealth]. Imâm Abû Hanîfah rahimahullâh said: “I cannot see myself doing justice to a miser because miserliness prompts him to make a minute investigation. He would then take more than what is his due out of fear that he may be cheated. Therefore, a person who is like this cannot be completely trustworthy.”

Yahyâ met Satan so he asked him: “O Satan! Tell me who is most beloved to you and who is most abhorred in your sight.” He replied: “The most beloved to me is a believer who is a miser. The most abhorred in my sight is the open sinner who is generous.” Yahyâ asked him: “Why is this so?” He replied: “Because the miserliness of a miser has sufficed me. While the open sinner who is generous – I fear that Allâh will look at him while he is generous and then turn to him.” Satan then turned away and said: “Were it not for the fact that you are Yahyâ, I would not have informed you.”