Expectedly, I received a variety of feedback from our compatriots who had a chance to read the first part of this essay last week. ‘What do you expect from the children of Pa Yusuf?’, a sister queried. ‘These are kids who had long ago severed their connections with their fatherland. Nigeria probably ‘happened’ to them long before the death of their father. Nigeria failed to invest in them. Nigeria failed to instil hope in them. They eventually found no value in being Nigerians. They eventually found a new home far away from the shores of this land. Keeping that house would have meant keeping the past alive; the past that those kids earnestly contemplate with amnesia, not nostalgia.’
The second feedback came in the form of a text message. Our reader simply wanted to know whether I was advocating for a life of ascetism, self-abnegation, a life that thrives on hermitism or Sufism, a life of total and complete disavowal of earthly pleasures and plenitude. ‘Are you saying acquisition of wealth is unlawful?’, our fellow believer wanted to know.
No! Never!! It is settled in Islam that a life of penury and deprivation is not normative. If that were to be the case, Abubakr Al-Siddiq, Uthman bn Affan, Abdulrahman bn Awf, among other companions of Prophet Muhammad (Upon him be peace) would probably not have enjoyed the iconic status that they occupy in Islamic annals if not for their strong faith in the Almighty, the wealth that they possessed and their constant preparedness to spend the latter in the path of the Almighty.
Besides, Anas bn Malik reported that the most frequent invocation or supplication of the Prophet reads thus- ‘O Allah, our Lord, grant unto us the best of this world as well as the best of the Hereafter and shield us from the torment of the Fire. (Quran 3: 148). In other words, the classic posture of Islam regarding wealth acquisition is neither that of covetousness nor arrant abandonment. Rather, our religion prescribes the pursuit of a balance between the acquisition of earthly wealth and the attainment of eternal bliss.
To achieve the above, Islam places great emphasis on earning wealth through lawful means and avoiding the unlawful. Allah commands humans not to acquire wealth through wrongful means, such as interest (riba), fraud, or deceit.
‘And do not consume one another’s wealth unjustly…'(0uran 2: 188). Here, the believer is reminded not to consume the wealth of others through unjust means, such as through false oaths, theft, bribery, or interest. The earnings obtained from unlawful sources will not bring blessings, and it is a Muslim’s moral responsibility to ensure that all wealth is earned through legitimate channels.
Islam equally teaches that wealth is not solely for personal gain but must also be used for social welfare. It is for this purpose that the institutions of Zakat and Sadaqah find reference. The latter obliges Muslims with surplus wealth to share with those in need. It is a concrete expression of social responsibility toward others. ‘And in their wealth, there is a right for those who ask and for those who are deprived.'(Quran 51: 19).
Charity not only purifies one’s wealth but also fosters a sense of solidarity and compassion among people. Furthermore, giving in charity teaches the heart to avoid excessive attachment to wealth, encouraging a more balanced and simple life.
Further, Islam teaches that the believer should constantly make an effort to strike a balance between earthly pursuits and the attainment of eternal bliss in the hereafter. Allah reminds us thus in the Qur’an:
‘But seek, with what Allah has given you, the home of the hereafter; and [yet] do not forget your share of the world.'(Quran29: 77).
Brethren, let us equally keep this in mind that in Islam, wealth is viewed as a test and a trust from Allah. Many people may be tempted by riches and fall into consumerism, materialism, or even the misuse of wealth for prohibited ventures. We should never forget that everyone shall be held accountable for how they acquired and utilised their wealth while on earth. The Prophet said: ‘The feet of a servant will not move on the day of judgment until he is asked about five things: about his life, how he spent it; his knowledge, how he acted upon it; his wealth, how he earned it and how he spent it; and about his body, how he used it.’ Our world is like a big examination hall; the Almighty is both the Invigilator and the Examiner!