Blessed Sustenance

Earning
Barakah
An Islamic Guide to Blessed Sustenance
Ismail Kamdar
2
Published by
Islamic Self Help
Musgrave, Durban, KwaZulu Natal, South Africa
E-mail: Ismail.kamdar@islamicselfhelp.com
Website: https://www.islamicselfhelp.com
Copyright © Islamic Self Help 2021/1442 h.
All rights reserved. No part of this publication may be

reproduced, stored in a retrieval system, or transmitted in any
form or by any means, electronic, mechanical, photocopying,
recording, or otherwise, without the prior permission of the
copyright owner.
Written by Ismail Kamdar

Cover designed by Ismail Azer
Copyright 2021 © Ismail Kamdar

3

4
Contents
Introduction................................................................................. 6
The Love of Good Things ........................................................... 11
Destined Sustenance .................................................................. 21
The Woodman’s Footsteps......................................................... 32
A Heart at Ease ........................................................................... 58
Working with Purpose ............................................................... 74
A Brick in the Wall ..................................................................... 89
The Honest Trader ................................................................... 103
The Ethical Consumer.............................................................. 115
A Life of Barakah ...................................................................... 124
Living the Good Life ................................................................. 135
About the Author ..................................................................... 146
Bibliography ............................................................................ 148
Glossary.................................................................................... 153
Other Books by Ismail Kamdar ................................................ 158

5

6
Introduction
In the name of Allah, Most Gracious, Most Merciful
All praise is for God, the Sustainer, the Creator, and the
best of Providers. Peace and blessings be upon the final
messenger, the honest trader, the trustworthy, the
truthful, Muhammad Ibn Abdullah, and all those who
follow his way with righteousness until the end of time.
Business and spirituality are often seen as incompatible

topics. Spiritual people do not seem to care about the
world of stocks, trades, wealth, and power. While the
wealthy and powerful have no interest in spiritual
development. This dichotomy is a result of modern myths
and misunderstandings. It has no real relation to the
Islamic understanding of spirituality and wealth.
The Islamic tradition is rich with examples of pious

traders, just kings, generous millionaires, and ascetic
queens. It is a tradition that values every segment of
society. The poor are cared for and assisted on their way
back to financial independence, while the wealthy are
praised for their generosity and social spending.
Mansa Musa was a wealthy king of Mali and known for his
generosity.1 Fāṭima Bint Abdul Malik was the queen of the
1
Firas Alkhateeb, Lost Islamic History, p. 135

7
Umayyad Empire, yet known for her ascetism.2 ʿUthmān

Ibn ʿAffān and ʿAbdur Rahmān Ibn ʿAwf were from the
promised ten,3 yet they were millionaires and remarkably
skilled traders. These are just a few examples of how
wealth and piety coexisted peacefully in a single soul.
Islam is a religion that values hard work, pure earnings,

and wealth that is spent on just causes. In modern times,
this value is often overlooked or simply ignored, as many
Muslim entrepreneurs adopt capitalist ideas, materialistic
goals while forgetting the teachings of their religion in
their pursuit of wealth.
The purpose of this book is to help Muslims find their

balance again. In pursuit of financial freedom, a righteous
trader can also discover contentment, inner peace,
gratitude, and piety. The two journeys do not need to
contradict each other. They can be one journey down a
spiritual path to wealth that is both abundant and blessed.
Islam places no barrier to how much wealth a believer can

earn. It does instruct us that wealth comes with
responsibilities and those responsibilities include caring
for the less fortunate, as well as keeping our earnings
2
Ismail Kamdar, Productivity Principles of Umar II, p. 84
3
The Ashara Mubashra (The Blessed Ten) were ten early converts to
Islam whom the Prophet (pbuh) gave the glad tidings of Paradise to in
a single sitting. They were not the only ten to be given this glad tiding
though. Many others were also guaranteed Paradise.

8
pure. Trade for a Muslim is an act of worship. It is a way of

seeking one’s sustenance from the Creator. As the birds fly
out of their nest each morning seeking their sustenance
from their Lord, the trader opens his shop with the same
mindset.
Every moment spent trying to earn pure wealth to spend

in ways that God has sanctioned is a moment spent in
worship if the attitude and intention are correct. The
believer works for God, not by abandoning this world and
retreating to a mountain but by embracing the goodness
of this world and sharing it with others. Trade is a
spiritual journey for those who are willing to let God in
and to keep Him in mind in every deal and transaction.
In this book, you will discover a variety of beliefs, acts,

attitudes, and tools that can help transform mundane
business deals into spiritual experiences with value in
both worlds. The business deals of this world can
contribute to one’s salvation in the next world when
accompanied by trust, gratitude, prayer, and other
spiritual elements.
Step out of the materialistic path for a while and study

this alternative. It is a way to leave the rat race with all of
its traps, stress, anxiety, malcontent, and malice. On this
new path, we will discover contentment, fulfillment,
purpose, and inner peace. Let us embark together on this

9
discovery of the ethics, rules, pearls of wisdom, and

blessings of blessed sustenance from an Islamic
framework. To begin, let us clear up some misconceptions
about the Islamic attitude towards wealth and sustenance.

10

11
The Love of Good Things
Money is one of the most misunderstood things in the

world today. Among Muslims, there exists a spectrum of
opinions regarding the status of wealth. A large
percentage of Muslims view wealth as a test and a bad
thing. They see it as the root of all evil and something to
be avoided, except when necessary. This segment has
been influenced by Christian ideas related to wealth.4
Another segment of Muslim society views wealth as the

most important thing on earth. They are obsessed with
competing to pile up wealth, and this obsession keeps
them distracted from the purpose of life until they die.
This segment has been influenced by Capitalist ideas
related to wealth.
A third minority group does not seem to understand

money at all. These are the rare vocal individuals who cry
out that money is not real and not permissible to own.
They claim that the entire wealth system of the modern
world is prohibited, and that money has no value. Yet
4
The Christian concept is a misunderstanding of the following line in
the Bible, “For the love of money is a root of all kinds of evil. Some
people, eager for money, have wandered from the faith and pierced
themselves with many griefs.” (1 Timothy 6:10) Note that the actual
verse states that love of money is the root of evil, not money itself.
This makes greed the root of evil, as Islam teaches too.

12
curiously, they continue to live within this system, earn

this same money, and rarely do anything to change it.
These are just three out of many different attitudes you

will find among Muslims. Money seems to divide Muslims,
not just in status and power, but even in their
understanding of the concept itself and its status in Islam.
In this chapter, I will attempt to clarify the correct Islamic

position towards money. I plan to prove using evidence
from the Quran, Sunnah, and legal principles the complex
nature of money in Islam. This includes the fact that
money (both the abundance and lack thereof) is a test
from Allah. But also, that earning, spending, and saving
money is a fundamental right in Islamic Law. I will also
attempt to prove that money itself is not evil. Rather the
way it is earned and spent is what matters most. These are
the main points I wish to clarify regarding wealth and
money in Islam.
The definition of wealth
Before we begin, it is important to clarify the meaning of

money. As mentioned before, there exists a group of
Muslims who believe that money has no value and is
entirely imaginary and prohibited. They view only gold
and silver coins as real wealth, and anything else as
having no real value. In a way, they are right but that is
not the full picture.

13
The scholars of Islam generally left the definition of

wealth open to interpretation. They argued that wealth is
whatever society considers valuable, whether it is a gold
coin, a piece of skin, or a seashell. The value of wealth is
essentially determined by societal norms.5
Imam Malik stated, “If the people were to agree amongst

themselves on using “skins” (as money), such that these
were made into coins and monetary units, I would dislike
these to be sold for gold and silver with deferred
payment.”6
Furthermore, Ibn Taymiyyah states, “As for dirhams and

dinars, there is no natural or Shariah definition for these;
however, the matter returns to habit and terminology.
This is because the basic principle is that the objective is
not these coins in themselves; rather, the objective is that
they should be a standard for mutual transactions.
Dirhams and dinars are not sought for themselves. Rather,
they are means by which mutual transactions are carried
out, and this is why they serve as money. A pure means,
the substance or form of which is not an objective in itself,
achieves the objective, whatever it may be.”7
5
The Fiqh Principle of Urf (Culture) applies here i.e., the definition of
wealth is entirely dependent on cultural norms and perceptions.
6
Al-Mudawwanah: Kitab Al-Sarf
7
Fataawa Ibn Taymiyyah

14
These quotations are essential for shaping our

understanding of money. Money is whatever people
consider it to be. If a society deals with shells as a local
currency, then shells become currency in the Shariah of
that land. The same applies to the gold and silver coins of
old. Today, this applies to paper money, copper coins, and
soon even cryptocurrencies. Wealth is anything that
people consider valuable and utilize for trading. The
definition changes from culture to culture.
This is part of the beauty of Islamic Law. Allah did not

reveal a set definition of wealth. He left this to society to
determine and left it as flexible as possible. Instead, Allah
revealed principles governing our attitude towards
wealth, how we earn it, and how we spend it. These
principles apply equally whether the wealth in question is
gold coins, dollars, or bitcoins. Money is money and the
rules of wealth apply to all forms of money.
Wealth is a part of Rizq
“And there is no creature on earth but that upon

Allah is its provision [rizq], and He knows its place
of dwelling and place of storage. All is in a clear
register.”8
8
Quran, 11:6

15
The second point that requires clarification is that wealth

cannot itself be considered evil because it is a part of Rizq.
Rizq (sustenance) refers to everything that Allah provides
for us in this world. This includes our health, wealth,
intellect, safety, and lifespan. All of this is predetermined
and set out by Allah. We will discuss the concept of Rizq in
more detail in the next chapter.
Anything that forms a part of Rizq cannot be evil in itself.

Allah has written for every human their share of the
money of this earth. This makes money a part of Rizq and
therefore not evil in itself. However, people are tested
with different levels of wealth. Some are tested with
poverty, some with affluence, and many with a mixture of
both at different stages of their lives. Rizq cannot be evil
in itself, otherwise, Allah would not give it to us.
It is therefore essential that we acknowledge wealth for

what it is, a gift from Allah. Everything that Allah provides
for us is a gift that we need to be grateful for. One way of
expressing our gratitude is to spend that Rizq in a way
that is pleasing to Allah. This applies to wealth as well.
Wealth must be earned and spent in a way that is pleasing
to Allah. This elevates it to the level of blessed sustenance.
The test of wealth
But wealth is also a test. In reality, everything that Allah

gives us is a test. If someone is gifted good health, then

16
appreciating it and using it for good is a test. If someone

has a lot of free time, then spending that time wisely is a
test. If someone is granted beauty, then restricting that
beauty to what is permissible is a test. Likewise, when
someone is given wealth, how they earn and spend that
wealth is their test.
The Prophet (pbuh) said, “There are two blessings

which many people waste: health and free time.”9
Whenever Allah discusses the test of this world in the

Quran, often the verse focuses on wealth as a type of test.
Sometimes we are tested with a loss of wealth and
sometimes with abundance. Often the test is simply
having sufficient for our needs, which is a test to see
whether we will be content and grateful or greedy and
jealous. Every person’s test is different, and people face
different tests at different points in their lives.
The test of wealth is mentioned in a variety of ways in the

following verses.
Say: If your fathers, your sons, your brothers, your

wives, your kindred, the wealth that you have
gained, the commerce in which you fear a decline,
and the dwellings in which you delight, are dearer
to you than Allah and His Messenger, and striving
9
Ṣaḥīḥ al-Bukhārī 6049

17
hard in His Cause, then wait until Allah brings

about His Decision (torment). And Allah does not
guide a rebellious people.10
For mankind, (Allah has) beautified a strong love

and desire for women, children, heaps of gold and
silver, fine branded horses11, cattle, and tilled land.
That is the enjoyment of the worldly life, but Allah
has with Him the best return.
Say: Shall I inform you of something better than

that? For those who fear Allah will be gardens in
the presence of their Lord, beneath which rivers
flow. They will dwell therein forever and have
purified spouses and Allah’s pleasure. And Allah is
All-Seeing over His Servants.12
And We will surely test you with something of fear

and hunger and a loss of wealth, lives, and fruits.
So, give good tidings to the patient13
The following Hadith clarifies the Islamic position towards

wealth.
10
Quran 10:24
11
In modern terms, this would include expensive cars, instead of
horses, and stock and businesses in place of farms and cattle
12
Quran 3:14-15
13
Quran 2:155

18
Abū Hurairah reported that the poor amongst the

emigrants came to the Messenger of Allah (pbuh)
and said, “The wealthy have obtained the highest
ranks and the lasting bliss,” The Prophet (pbuh)
said, “How is that?” They said, “They pray as we
pray, and they observe fast as we observe fast, and
they give charity, but we do not give charity, and
they set slaves free, but we do not set slaves free,”
Upon hearing this, the Messenger of Allah (pbuh)

said, “Shall I not teach you something by which
you will catch up with those who have preceded
you, and get ahead of those who come after you,
only those who do as you do will excel you?” They
said, “Yes, Oh Messenger of Allah.” He said, “Praise
Allah, declare His Greatness, and Praise Him thirty-
three times after every prayer,”
Abū Salih said that the poor amongst the

emigrants returned to the Messenger of Allah
(peace upon him) saying, “Our brothers, the
wealthy have heard what we have done, and they
did the same,” So the Messenger of Allah (pbuh)
said, “This is Allah's blessing which He gives to
whom He wishes.”14
14
Ṣaḥīḥ Muslim 4:1239

19
In this narration, the companions do not frown upon

wealth as some sort of evil or trial, nor do they aspire to
own it for greedy worldly reasons. Instead, they view it as
a means towards an end, another way to gain more good
deeds and earn greater rewards. The poorer companions
are not jealous of the wealthier companions’ status, they
simply want to have as much opportunity to do good
deeds as they have.
This is the Islamic attitude towards wealth. It is the

blessings of Allah that He gives to whomever He wishes. It
is a tool and a gift that can be used to earn more good
deeds by spending it in ways that are pleasing to Allah. It
is also a test and a trial if it is earned or spent incorrectly.
Wealth itself is simply a means, the ends of which are in
our control.
We do not control how much wealth we earn. We only

control how we earn it and how we spend it. The amount
of sustenance we earn in a lifetime is already decreed by
Allah. This brings us to our next important topic, the
destined nature of sustenance in Islam.

20

21
Destined Sustenance
“Her (Mary’s) Lord accepted her with a gracious

reception, and brought her a beautiful upbringing,
and entrusted her to the care of Zechariah.
Whenever Zechariah entered upon her in the
sanctuary, he found her with provision. He said, “O
Mary, where did you get this from?” She said, “It is
from God. Indeed, God provides to whom He wills
without restrictions.”15
Definition on Rizq
Wealth is a type of rizq (sustenance). It may be the most

important type of rizq. It is the thing we associate most
with the term sustenance and the reason why I refer to
wealth as sustenance throughout this book. Many people
assume that rizq refers to money alone, but this is a
misunderstanding of the term.
Rizq refers to everything that Allah has provides us with.

We can translate it as sustenance, provisions, or
resources. Rizq is not restricted to wealth and material
resources. It is a much deeper concept than that. The
resources that Allah has provided us with are more than
we realize. Our rizq includes wealth, health, youth, family,
15
Quran 3:37

22
friends, safety, knowledge, intellectual capabilities, and

anything else that we receive and utilize in this world.
Reflect on the following narration which reminds us to

value five types of rizq.
Ibn ʿAbbas reported that the Prophet (pbuh) said,

“Take benefit of five before five: Your youth before
your old age, your health before your sickness,
your wealth before your poverty, your free time
before you are preoccupied, and your life before
your death”16
In this narration, we are reminded that Allah has provided

us with many blessings including youth, health, wealth,
free time, and life itself. All of these are different types of
provisions that we need to value, utilize properly, and
thank Allah for.
The type of sustenance that this book focuses on is

primarily wealth but many of the lessons in this book can
be applied to other types of sustenance too. Just as we
should utilize wealth in ways that are pleasing to Allah,
we should utilize all of our other blessings in similar ways.
Just as wealth needs to be earned the right way, the same
applies to any other type of sustenance. The morals of
16
Shuʿab al-Imān 9575

23
sustenance apply across the board and we should

approach every type of sustenance in such a manner.
Our sustenance is a blessing from our Creator, and we

need to treat it as such. The concept of wealth as a gift
from Allah is well known in many parts of the world, but
perhaps often forgotten and overlooked in the modern
capitalistic environment. The following is a reminder that
our sustenance is from Allah, and we are unable to control
the details of earnings.
Rizq is from al-Razzāq
“Indeed! Allah is al-Razzāq, the Lord of unbreakable

might.”17
One of the majestic names of Allah is al-Razzāq which

translates into English as The Sustainer. The name al-
Razzāq means that Allah is the One who provides us with
everything that we need. Allah controls the entire
universe and has unlimited resources. From these
resources, He provides for all the creation all the time. He
is always providing us with rizq which includes life, food,
health, money, and intelligence.
Allah also described Himself in the Quran as Khayr al-

Rāziqīn which translates as the best of providers. This
description reminds us that although many people
17
Quran 51:58

24
provide for each other, like how employers provide for

their employees, and parents provide for their children,
the ultimate provider is Allah. Everyone else is simply a
means through which Allah distributes rizq among His
Creation. These beautiful names remind us to always
attribute all wealth and success to Allah and to never
become arrogant about any wealth we receive in this
world.
There are many verses in the Quran in which Allah

reminds us about this fact. This is a message emphasized
many times over. Allah is the Provider, and He decides
who receives what based on His Infinite Wisdom and
Perfect Knowledge of everything.
“We (Allah) provide for you and them.” 18
“And eat of that which Allah has provided for you,

as lawful and good, and remain conscious of Allah
in Whom you believe.”19
“And whoever is conscious of Allah, He will make a

way out for him and will provide for him from
where he does not expect. And Whoever trusts
Allah, He is enough for him.”20
18
Quran 6:151
19
Quran 6:88
20
Quran 65:2-3

25
“There is no creature on the earth which is not

dependent upon Allah for its provision.”21
All of these verses are clear reminders to us that our

sustenance is from Allah. All of creation is dependent
upon Allah every second of every day. Our very existence
depends on Allah, and had He willed otherwise, we would
not even exist. Therefore, we should seek our sustenance
from Allah and remind ourselves always that our
sustenance comes from Allah.
“Allah increases the provision (rizq) for whom He

wills, and straitens (it from whom He wills), and
they rejoice in the life of the world, whereas the
life of this world as compared with the hereafter is
but a brief passing enjoyment.” 22
“Verily Allah provides sustenance to whom He

wills without measure.”23
There is another important belief related to our

sustenance that needs to be made clear at the beginning
of this book. The amount of wealth we earn in life is
already written by Allah and we cannot change that. This
is the concept of Qadar (Destiny) and it is crucial to
21
Quran 11:6
22
Quran 13:26
23
Quran 3:37

26
understand this topic to understand the Islamic attitude

towards wealth.
Our Sustenance is written
Jābir reported that the Messenger of Allah (pbuh)

said, “Were the son of Adam to flee from his
provision as he flees from death, his provision
would surely reach him just as death will reach
him.”24
At first, this narration may seem morbid, but it is actually

very reassuring. In this narration, the Prophet (pbuh) is
teaching us that our sustenance is set in stone. Regardless
of what we do, we will receive it. All we get to decide is
whether we receive it in a noble manner or not. Just as
death will reach us when it is written for us, our
sustenance will also reach us in the same way.
This narration teaches us to avoid chasing after this

world. Regardless of whether we chase after this world or
not, we will only get that which is written for us. This
does not mean that we do not work hard. We work hard
because working hard is pleasing to Allah and causes our
sustenance to be blessed. This is the correct Islamic
approach to the concept of sustenance.
24
Ḥilyat al-Awliyā’ 7/90

27
The belief that our sustenance is already decreed by Allah

is a fundamental part of our theology. The number of
narrations confirming this are too many to list but below
are few that make this concept very clear.
Ibn Masʿūd reported that Umm Habiba once

prayed, “O Allah, enable me to derive benefit from
my husband, Allah's Messenger (pbuh), and from
my father Abū Sufyān, and my brother Muʿāwiya.”
Allah's Messenger (pbuh) said to her, “Verily, you
have asked Allah about the durations of life
already set, and the steps which you would take,
and the sustenance the share of which is fixed.
Nothing would take place earlier than its due time,
and nothing would be deferred beyond that when
it is due. So, if you were to ask Allah about your
safety from the torment of Hell-Fire and from the
torment of the grave, it would have been better for
you.”25
ʿAbdullah narrated that Allah's Messenger (pbuh),

“Each one of you collected in the womb of his
mother for forty days, and then turns into a clot
for an equal period (of forty days) and turns into a
piece of flesh for a similar period (of forty days)
and then Allah sends an angel and orders him to
25
Sahih Muslim 2663

28
write four things, i.e., his provision, his age, and

whether he will be of the wretched or the blessed
(in the Hereafter). Then the soul is breathed into
him. And by Allah, a person among you (or a man)
may do deeds of the people of the Fire till there is
only a cubit or an arm-breadth distance between
him and the Fire, but then that writing (which
Allah has ordered the angel to write) precedes, and
he does the deeds of the people of Paradise and
enters it; and a man may do the deeds of the
people of Paradise till there is only a cubit or two
between him and Paradise, and then that writing
precedes and he does the deeds of the people of
the Fire and enters it.”26
The above narrations make it very clear that our

sustenance is already written for us. This includes our
lifespan and how much wealth we can earn. Only Allah
knows the amount of sustenance that is written for us, but
we are supposed to optimistic in our thoughts about Allah.
This optimism should push us to work hard believing that
Allah has written a great destiny at the end of that hard
work.
However, we do not attribute our success to our hard

work. At the end of the day, we will only receive that
26
Sahih al-Bukhari 6594

29
which is written for us. If we work hard and do not earn as

much as we hoped for, we still thank Allah and live within
our means. This gratitude and humility will further fuel
the blessings of our sustenance.
Sustenance is directly linked to tawakul which we will

discuss in more detail later in this book. We must trust
Allah to provide for us as He provides for the birds. Just as
the birds leave their nest and find whatever Allah has
provided for them, likewise when we go to work, we will
find what is written for us there.
ʿUmar bin Al-Khattab narrated that the Messenger

of Allah (pbuh) said, “If you were to rely upon
Allah with the required reliance, then He would
provide for you just as a bird is provided for, it
goes out in the morning empty, and returns full.”27
It is clear from all these narrations that our sustenance is

a matter of destiny. This is why I did not write this book to
teach people how to get rich. I will simply share with you
the formulae for earning barakah in your sustenance.
Over the next few chapters, we will explore a variety of
concepts that help us to live a life of barakah. All of these
concepts, including the concept of destiny, are beautifully
summarized in the following narration.
27
Tirmidhi 2344

30
Ibn ʿAbbas reported; I was riding behind the

Messenger of Allah (pbuh) when he said to me,
“Young man, I will teach you some words. Be
mindful of Allah and he will protect you. Be
mindful of Allah and you will find him before you.
If you ask, ask from Allah. If you seek help, seek
help from Allah. Know that if the nations gathered
together to benefit you, they will not benefit you
unless Allah has decreed it for you. And if the
nations gathered together to harm you, they will
not harm you unless Allah has decreed it for you.
The pens have been lifted and the pages have
dried.”28
28
Tirmidhī 2516

31

32
The Woodman’s Footsteps
Islam inspires us to live a life of nobility, to earn our

sustenance through hard work. Islam teaches us that a
little money earned through hard work is more blessed
than any amount taken through charity and begging. Even
though our sustenance is predetermined, working hard
remains the key to unlocking the spiritual blessings of
wealth. Reflect on the following narration in which a man
asked the Prophet (pbuh) for money, and in return, the
Prophet (pbuh) taught him the value of hard work.
Anas ibn Malik reported that a man from the Ansar

came to the Prophet (peace and blessings be upon
him) and begged from him. The Prophet said,
“Have you nothing in your house?” The man said,
“Yes, a piece of cloth, a part of which we wear and
a part of which we spread on the ground, and a
wooden bowl from which we drink water.” The
Prophet said, “Bring them to me.” The man
brought these articles to him and the Prophet took
them in his hands, and he said, “Who will buy
these?” Someone said, “I will buy them for one
coin.” The Prophet said twice or thrice, “Who will
offer more than one coin?” Someone said, “I will
buy them for two coins.” He sold them for two

33
coins and the Prophet said, “Buy food with one of

them and give it to your family. Buy an ax and
bring it to me.” The man brought it to him. The
Prophet fixed a handle on it with his own hands
and he said, “Go gather firewood and sell it, and do
not let me see you for a fortnight.” The man went
away and gathered firewood and sold it. When he
had earned ten coins, he came and bought a
garment and food. The Prophet said, “This is better
for you than for begging to come as a blemish on
your face on the Day of Resurrection. Begging is
only appropriate for three people: one in grinding
poverty, one in serious debt, and one who must
pay a difficult compensation.”29
From this beautiful story, we learn many valuable lessons.

We learn that begging is not appropriate behavior for a
Muslim as it is only allowed in extreme circumstances,
like unbearable poverty or being overwhelmed by debts.
Even in these cases, it is better to try to earn some money,
rather than beg. It is allowed in such circumstances but
never encouraged.
This narration also teaches us how to teach through

action. Instead of lecturing the poor man about working
hard, the Prophet (pbuh) gently guided him through the
29
Sunan Abī Dāwūd 1641

34
process. He took him to the marketplace and showed him

practically how to work hard and earn money. Only after
showing him the dignified way to earn wealth, then the
Prophet (pbuh) explained to him the lessons behind this.
From this, we learn the Sunnah of how to teach people
about the facts of life.
Every Effort Counts
The main lesson we learn from this story is that every

little effort we make to earn our sustenance is blessed, and
we should never look down upon any honest source of
income. Money earned through honest hard work is
blessed, even if the work seems lowly in the eyes of
others. In the sight of Allah, it is a great deed and an
honorable lifestyle.
We are all the woodsman. Each of us had an opportunity

every day to earn our wealth in blessed ways, or to beg for
it, or to simply wait around to receive it. In each of these
situations, a person will receive what Allah has written for
them. But the first type of person will also receive a
reward for his effort in the afterlife, blessings in his
wealth, honor, and dignity for his work ethic, and most
importantly the pleasure of Allah. These are the reasons
why we work, even though sustenance is already written
for us.

35
Aisha reported that the Messenger of Allah (peace

and blessings be upon him) said, “Verily, the most
wholesome food a man can eat is that which he has
earned.”30
In this narration, the Prophet (pbuh) again emphasizes

the importance of working hard and earning our
sustenance. Food can be attained from a variety of
sources, including debt, begging, charity, and gifts, but
the type of food that is most blessed is that which a
person earns through honest work. This type of food is
blessed by Allah and nourishes the soul, along with the
body.
Seeking Financial Independence
The Prophet (pbuh) also said, "Whoever seeks

independence, Allah will make him
independent."31
This narration answers the question of how we attain

financial independence. The question is a bit of a trick
question because nobody can attain independence from
Allah, but we can attain independence from His Creation
through the treasures of Allah. Islam teaches us that
people get what they intend, so when a person seeks
30
Sunan al-Nasā’ī 4397
31
Sunan an-Nasā’ī 2595, Grade: Hasan

36
independence for honorable and pure reasons, Allah may

first test them to show whether they are worthy of
independence. When proven true, Allah can bless them
with a level of independence that is beyond their
imagination. The key to independence, therefore, lies not
in greed, materialism, or compound interest. The key to
independence is the pleasure of Allah.
Allah is al-Ghani (Most Independent), and people can only

gain independence from each other through His Will and
Blessings. Therefore, if we want independence, we must
ask Allah for it, seek it through Ḥalāl means, and aspire to
utilize such gifts in ways that are pleasing to Allah.
Seeking Protection from Poverty
ʿAbd al-Raḥmān bin Abī Bakra reported that he

said to his father, “I heard you making this
supplication every morning; ‘O Allah, grant me
health in my body. O Allah grant me good hearing.
O Allah grant me good eyesight. There is no god
besides you.’ and you repeat it three times in the
evening and three times in the morning. You (also)
say, ‘O Allah, I seek protection with you from
disbelief and poverty. O Allah, I seek protection
with you from the punishment of the grave, there
is no god besides you.’ and you repeat it three
times in the evening and three times in the

37
morning.” He replied, “Yes, my son. I heard the

Messenger of Allah (pbuh) say them and I like to
follow his way.”32
This is one of the blessed morning and evening

supplications. It is recommended in Islam to recite certain
supplications every morning and evening for blessings.
These supplications should be recited after Fajr and
Maghrib prayers. The morning and evening supplications
range from prayers for protection to prayers for strong
faith. The one listed above is one of these supplications.
Note that in this supplication, we are taught to ask Allah

for the best of both worlds. We are taught to ask Allah for
protection from disbelief and the punishment of the
grave, but also protection from illness and poverty.
Poverty is listed immediately after disbelief as the second
most important thing to ask Allah for protection from.
This is because poverty is a difficult test from Allah that
many people cannot handle. Poverty puts one in a
situation in which life becomes extremely difficult and we
become easily distracted from worshipping Allah by our
worldly problems. Many people are tempted to sin
(stealing, prostitution) as quick-fix solutions to their
poverty and in doing so fail the test of poverty. This is
32
Al-Adab Al-Mufrad 701, Sunan Abi Dawud 5090

38
why poverty is seen as a test that we must ask Allah to

protect us from.
If poverty is something to seek protection from, then

blessed sustenance is something we must ask Allah for.
Just as poverty can tempt one to sin, blessed sustenance
opens the doors to worship Allah more without having to
worry about this world. When a person has blessed
sustenance, all of their worldly issues are in order, and
they can focus on worshipping Allah and serving the
Deen. They can even use their excess wealth for charity
and other beneficial purposes. Blessed sustenance is one
of the best blessings of this world, and therefore we must
seek it, ask Allah for it, and pursue it like the woodcutter
in the opening story of this chapter.
The Messenger of Allah (pbuh) said: “Seek refuge

with Allah from poverty, insufficiency, and
humiliation, and from abusing (others) and being
abused.”33
Once again, the prophet (pbuh) warns us against poverty.

In this narration, he teaches us to ask Allah for protection
from five tests of life, and all five of these are linked to
poverty. The first is poverty itself as it is the cause of the
other tests that follow it. The second is insufficiency. If a
33
Sunan Ibn Majah 3842

39
person is poor, then they lack the means to take care of

themselves and their families, this can lead to
desperation, sin, and debt.
The third is humiliation. Humiliation is often caused by

poverty, debt, and being unable to pay one’s bills. When a
person is independent, they are less likely to be
humiliated. The fourth is abusing others as many people
do when faced with poverty, whether it is by stealing or
murder, some people may turn to abuse to either get
through their difficulty or to take out their frustration on
someone else. Finally, we ask Allah for protection from
being abused. When a person is poor and weak, they
become vulnerable to abuse. Some people may take
advantage of their situation and force them into
prostitution or debt-slavery.
All of these tests stem from poverty. That is why poverty

is listed first in this narration. In reality, the prophet
(pbuh) is teaching us to seek protection from poverty, and
every test that it can lead to.
The Reality of Zuhd
Zuhd is an often misunderstood Arabic term which in

some circles is linked to poverty and self-torture. This is
far from the Islamic understanding of this topic. The
Arabic word Zuhd is often translated into English as

40
Abstinence. While this translation is plausible, it is rather

vague and easily misinterpreted.
The actual definition of Zuhd is to detach one’s heart from

this world. Hence, self-discipline may be the closest
English concept to Zuhd, but that too does not do the term
justice. How we define Zuhd is very important. The
definition shapes our understanding of the topic. When
Zuhd is linked to poverty, it takes people in the wrong
direction. When it is focused on the state of our hearts, it
becomes a productive powerful tool for growth. Zuhd is
not so much about wealth, status, or lifestyle as it is about
purifying the heart of greed and materialism.
In this sense, Zuhd is the opposite of materialism. This is

when we take materialism to mean the obsession with the
things of this world causing one to forget the Afterlife.
Zuhd means to focus on the next life, but without
neglecting one’s portion of this world. This distinction is
key as it separates the correct understanding of Zuhd
from any misinterpretation. Islam is a religion of balance
and does not ask us to abandon this world, rather it
teaches us to prioritize the Afterlife.
Zuhd is necessary for attaining contentment and inner

peace. A heart that is attached to this world is restless and
always wanting more. A heart that prioritizes the Afterlife
is content and at peace with the will of God. This is why

41
Zuhd is a crucial topic to discuss when talking about inner

peace.
There are many levels of Zuhd in Islam, the most basic

level being to abstain from the prohibited things in this
world like alcohol, gambling, fornication, and adultery.
Abstaining from the Haram is obligatory upon every
believer which makes this level of Zuhd obligatory on
every believer. Striving for Zuhd is not just a higher ideal,
it is necessary for purifying our souls.
The next level is to abstain from the disliked things of this

world (Makruh) which includes wasting time, overeating,
oversleeping, and bad manners. After prioritizing
abstinence from the haram, we must abstain from the
Makruh as well. Avoiding the disliked acts creates a
barrier between us and Haraam because someone who
stays away from the disliked acts is less likely to fall into
the major sins.
Along with avoiding the Makruh, we also need to avoid

doubtful matters to attain this level. These refer to things
which the scholars have differed over, i.e. any issues in
which one scholar may say something is permissible but
another may say that it is prohibited. This includes things
like listening to musical instruments, shaving the beard,
and frequenting doubtful places. These things may be
differed over on websites, forums, and books of Fiqh, and

42
one is free to follow whichever opinion one believes is

strongest. However, the safer route is to avoid anything
doubtful, because avoiding the doubtful protects one from
falling into the Haram.
There exists an even higher level of Zuhd than all of this.

This is the level of piety, the level of the friends of Allah,
abstaining from permissible things that waste time. For
someone who already strives to avoid the prohibited,
disliked, and doubtful matters and wants to take his
abstinence to a higher level, the next level is to avoid the
permissible things that distract you from Allah.
This concept may sound strange to some, and it is not

necessary to attain salvation, but it is the path to higher
levels of spirituality. This level of Zuhd means abandoning
permissible things that you find distracting so that you
can focus on what is important. This level of Zuhd is
actualized when someone chooses to study Islam or read a
book over watching a series or playing a videogame. While
the latter may be Halal, the former is more virtuous and
beneficial. Prioritizing that which is virtuous and
beneficial over that which is permissible is the essence of
focusing on the Afterlife.
There are many benefits that one can gain from living a
life of Zuhd. Not only does it lead to contentment and
inner peace, but it frees up time and resources that can

43
then be put to better use. The same time and money that
was previously spent in extravagant gatherings and
unnecessary branded items can now be used for charity,
humanitarian efforts, and personal development. The
result is a better usage of one’s time and a happier soul.
Dangers of Materialism
Materialism is the opposite of Zuhd and it is the dominant

mindset in the modern consumer culture. We are
bombarded through the media, education system, and
marketing industry with messages of greed and
extravagance. We are taught that to be happy we need a
certain type of car, home, and a degree from a specific
university.
Yet all of these things are superfluous and have no real

impact on a person’s happiness. Happiness is not related
to what you own, rather it is related to what you do with
your life.
Materialism is a major problem today which is taking

people away from Allah, consuming lives, causing mental
health problems, and breaking families. (NOTE:
Materialism in this article is referring to the spiritual
disease of obsessing over wealth and worldly possessions.)
Allah warns us against materialism in Surah At-Takaathur:

44
“The competition to pile up the good things of this

world (At-Takaathur) distracts you until you visit
the graves (i.e. until you die), No! Then you will
come to know! Again, No! Then you will definitely
come to know! No! If only you had true knowledge!
(of the end of a person who chases this world) You
will definitely see Hell-fire! You shall see it with
your own eyes! Then, on that day you will be asked
about how you spent the bounty (that Allah
blessed you with).”34
As mentioned in this Surah, the worst result of

materialism is that it causes a person to forget the
purpose of life. We become so obsessed with gaining more
and more of this world that we forget about what is most
important, pleasing our Creator and building our homes
in the Afterlife. This is what we are supposed to strive for.
Materialism is the opposite of Zuhd. It is an obsession with

collecting worldly things. Materialism is all around us in
the modern world. Schools, universities, family, culture,
television, and advertisements all seem to be pushing a
materialistic agenda. Materialism is not a happy road to
go down, it is a deceptive path that leads to many
34
Quran 102:1-8

45
psychological and behavioral problems. From among the

dangers of materialism are the following:
Corruption of intentions – Materialism leads to a person

being obsessed with this world. This obsession clouds
one’s judgment and messes up one’s intentions. A person
who is obsessed with his world will not think about the
Afterlife, make decisions based on the pleasure of Allah or
develop noble goals. Greed clutters his mind and he
becomes obsessed with selfish pursuits that take him
away from the pleasure of Allah. This in turn leads to
many other problems.
Lack of contentment – When one’s heart is detached from

Allah and obsessed with the world, the result is
restlessness and a lack of contentment. Such an individual
is never satisfied, always looking at things that he doesn’t
have, desiring them, and never grateful for what he has.
Fear of poverty – No matter how wealthy he becomes, a

materialistic person is so obsessed with his wealth that he
is constantly afraid of losing it all. He fears poverty more
than anything else. As a result, he can’t sleep well at night
and is obsessed with hoarding his wealth. This in turn
makes him stingy.
Debt – If a materialistic person doesn’t have the wealth to

purchase whatever he desires, he decides to purchase it

46
on loan. How many people today drive cars they can’t

afford and live in homes that they can’t pay off? These
things are purchased on loan to have worldly possession
here and now. The result is a lifetime of debts that fills the
heart with a guilty feeling and removes any sense of inner
peace
Jealousy – A materialistic person eyes the possessions of

others and if he can’t afford them himself, he becomes
jealous of others. This jealousy builds up and causes him
to do evil things to undermine the good in others or take
away what is rightfully theirs. It also ruins his relationship
with Allah as he becomes ungrateful and begins to
question Allah’s decision to give that other person what
He did not give him.
Hatred – A materialistic person’s jealousy of someone

eventually boils over into pure hatred. He begins to hate
those who have that which he can’t have. Along with this,
he begins to hate the righteous and the religious people.
People who have hearts full of hatred cannot experience
inner peace
Anxiety – A materialistic person is always worried about

the future and whether he will be financially secure in the
future. His obsession with having everything he desires in
this world drives him crazy with anxiety. This feeling

47
keeps him up at night and stops him from enjoying what

he currently has.
Depression – Depression is very common among the

wealthy today. This is because of materialism. A Wealthy
person whose heart is attached to Allah can fight off
depression but a materialistic person does not have that
connection with Allah and so he experiences an emptiness
inside.
Enslavement to society – Finally, obsession with this

world drives people to become enslaved to the fashions,
expectations, and norms of society. Such a person is not
free to be himself or chase his own goals. He is too caught
up in keeping up appearances and looking good. This
consumes his life and destroys his sense of purpose and
identity.
From these points, it becomes very clear that materialism

is a dangerous mindset that every Muslim must avoid. To
attain inner peace, Zuhd is crucial.
Misconceptions about Zuhd
Before we discuss how to nurture our Zuhd, we first need

to clear up all misconceptions on this topic. As with most
Islamic concepts, 1400 years of history have led to many
things being misunderstood and misinterpreted over
time. Zuhd is one such concept.

48
In some circles, the word Zuhd or Zaahid (person who has

Zuhd) conjures up an image of a poor person who doesn’t
work and dedicates all his time and effort to worship
Allah. However, this idea contradicts the practice and
attitude of the Prophets, Companions, and early Muslims.
Zuhd does not necessitate poverty. Islam does not

glamorize poverty or regard it as an ideal in life. Rather,
one of the fundamental goals of Islam is the preservation
and development of wealth. Wealth is important for
Muslims as it is a resource that can be used to worship
Allah, uplift society, and make this world a better place.
This can clearly be seen in the practice of the Sahaba. The

leading Sahaba were not all poor people, some were
wealthy traders and it was through their wealth that the
community was uplifted and the ummah empowered.
The first believer was Khadija (RA) and she was a wealthy
businesswoman. In the early years, it was her wealth that
supported and funded the Dawah of her husband Prophet
Muhammad (peace be upon him).
Likewise, the first man to embrace Islam was Abu Bakr

(RA) and he was also a wealthy and influential
businessman. He used that wealth to purchase slaves who
had converted to Islam and set them free. Abu Bakr (RA)

49
was among the greatest examples of Zuhd, yet he worked,

earned well, and used that money to uplift society.
Uthman Ibn Affan (RA) was also one of the early converts
and one of the greatest companions, yet he was a well-
known millionaire. During the Madinan era of the
Prophet’s life, it was the wealth of Uthman (RA) that
funded many of the expeditions and purchased many
necessities for the community, including their primary
source of water. Abdur Rahman Ibn Awf (RA) was also one
of the ten greatest companions. He too was a wealthy
businessman who used that wealth to uplift the ummah
and fund the expeditions of the Prophet (peace be upon
him).
All of these examples make it quite clear that many of the

greatest Muslims did not abandon earning a living or
gaining wealth. They were wealthy, worked hard, and
utilized that wealth to benefit the ummah. That is the
essence of Zuhd: To keep wealth in one’s hands, and not
let it enter one’s heart.
This makes it quite clear that Zuhd does not mean

poverty, abandoning work, or abandoning the good things
of this world. Zuhd is a condition of the heart and it
reflects in how we deal with this world and with wealth
itself. A person can earn well, work hard, be wealthy, and
still have Zuhd. Alternatively, a man can be poor, lazy, and

50
still be attached to this world. It is essentially the

condition of the heart that reflects one’s level of Zuhd.
Zuhd does not mean abandoning the basics of life and

enforcing upon oneself hardship. Allah sent Islam as a gift
to humanity to remove hardship and help us attain that
which is beneficial for us. Allah wants us to enjoy the
Halal and benefit from what He has created.
To enforce difficulty upon oneself is not acceptable and

against the fundamental goals of Islam. Ayesha (RA)
narrated about the Prophet (peace be upon him) that
whenever he was given a choice between two things, he
would choose the easier of the two as long as it was halal.
In this way, he set the example for us that Islam teaches
us to choose the easier path to Paradise as long as it is
Halal.
Zuhd is not about dressing shabby, because the Prophet

(peace be upon him) and his companions would dress
well. He taught them that dressing well is part of the
beauty that Allah loves from us. Zuhd is not about being
strict and unfriendly because you are focused on the
Afterlife. There was nobody more focused on the Afterlife
than the Prophet (peace be upon him) but he laughed,
joked, smiled, and was one of the friendliest people you
would ever meet.

51
Many of the misconceptions about Zuhd reflect a strict

difficult understanding of Islam. This is in of itself a
problem as Islam is meant to be the religion that brings
ease to mankind. Obeying the laws of Allah should make
life easier for us. Therefore, any understandings of Islam
that encourage unnecessary hardship and abandoning the
beneficial things of this world is incorrect.
Tips for maintaining Zuhd
Now that we have defined Zuhd, cleared up

misconceptions about it, and explained the dangers of
materialism, we can now focus on how to grow and
nurture our Zuhd. The following tips will assist you in
keeping the world out of your heart and staying focused
on the obedience of Allah.
Look at those who have less than you, not those who have
more than you
This is taken verbatim from a Hadith of the Prophet

Muhammad (peace be upon him). It has also been proven
true by modern psychological studies. The way it works is
that whenever you feel the pull of this world, look at
people who have less than you and are still content and
happy.
You will find in the world many people who don’t earn
much but are content and focused on the obedience of

52
Allah. Looking at such people makes you appreciate your

situation, and lowers your desire to pile up the things of
this world. The next time you feel the pull of this world,
try this. It works wonders for one’s faith and
contentment.
Avoid sources of materialism
To avoid materialism, we must abandon its sources. In the

modern world, this includes the advertisement industry.
The advertisement industry revolves around getting
people to desire and want things that they don’t need.
These adverts are often designed by people who have
studied NLP and they utilize this knowledge to make the
adverts appeal to one’s mind. The result is that when one
looks at such an advertisement (whether it is on
television, radio, a billboard, or a poster) one feels the
desire to purchase the item, even though you don’t need it
and didn’t desire it before.
The way to avoid this is to stay in control of your mind

and not allow the advertisements to affect you. Look at
them objectively and decide rationally whether it is
something you need or just something someone else is
trying to convince you that you need.
Likewise, we should be careful of the salespeople’s tactics.

Salespeople are in the business of selling stuff, and they

53
wouldn’t be good at their job if they were unable to

convince you that you need what they have to sell. Too
many people fall for marketing tactics too easily. When
dealing with salesmen, be realistic. Objectively look at
whether you need the item or not, and do not be afraid to
say no if you do not want it. Sometimes it can be difficult
to say no to a pushy salesperson but it is a skill that is
needed to avoid clutter and piling up the things of this
world.
Keep the right company
Avoiding the sources of materialism includes being

careful about who we hang out with. We often take on the
qualities of our closest friends and so if you are constantly
hanging around snobbish materialistic people, this
company will affect you. They may prod you into
purchasing the latest expensive items, take a loan to keep
up appearances, or feel bad and ungrateful for what you
have because they have more than you. Staying in the
company of such people is very dangerous for one’s Zuhd.
On the other hand, good company will keep you focused

on the pleasure of Allah. If your friends are righteous
people who are focused on the obedience of Allah, they
will remind you accordingly. Their contentment and
gratitude will rub off onto you, and their noble goals will
inspire you to take up likewise noble goals.

54
Keep the Afterlife as your priority
While there is nothing wrong with earning well and

enjoying the Halal things of this world, the key to
maintaining Zuhd is to remain focused on the Afterlife
and the pleasure of Allah. This keeps us in check and stops
us from falling too deep into this world.
In every business deal, every purchase decision, every life

decision, focus on the pleasure of Allah. This should be the
overriding factor governing every aspect of our lives. If
we make Allah’s pleasure our priority, every worldly
decision of ours will be rightly guided and bring us closer
to Him, even when we are making money and growing
wealthy. Staying focused on the Afterlife includes
remembering that on the Last Day, we will be responsible
for every dollar we earned or spent. Allah will ask us how
we earned it and how we spent it. This thought should
keep us in check and keep our purchasing and business
decisions guided in the right direction.
Live within your means
The modern lifestyle entices people to live off credit.

Instant gratification demands that we get what we want
as soon as we want it, even if we can’t afford it. The result
is a lifetime of debts to pay off and never experiencing
inner peace. Living a debt-free life is crucial for attaining

55
inner peace and it is directly related to Zuhd. The key is to

live within your means. If you mean $1000 a month, then
live off $900 and save $100 a month (or save $50 and give
$50 in charity). Likewise, if you earn $2000 a month, live
off $1800 and save the rest or donate to charity. If you
can’t afford something, save up for it. Only if it is a
necessity should you borrow money. Then too it must be a
Halal loan i.e. interest-free loan.
When you choose to live within your means, you are

taming your Nafs (desires) and training yourself to be
patient. In doing so, you reject the pull of this world and
focus on the pleasure of Allah. This also helps you sleep
better at night and attain inner peace as you do not carry
around the psychological burden of owing people money.
Purchase only that which you are going to use
How many of us have entire storage units full of junk that

we bought but don’t use? Many people can’t resist the
urge to buy things and as a result, we pile up the things of
the world. Because we spent so much money on these
things, we feel bad to give them away. As a result, we pile
them up and never use them.
These items remain in our lives as a sign of our lack of

willpower, and our inability to let go of the world. If you
want to experience Zuhd and inner peace, start by

56
decluttering and simplifying your life. Let go of all the

things that are piling up in your life but benefitting
nobody. Don’t purchase such things in the future and put
your wealth to better use instead. This takes us to the final
point.
Spend time and wealth in the path of Allah
The concept of charity in Islam exists to purify our hearts

from materialism and keep us grounded in the obedience
of Allah, no matter how wealthy we become. This is why it
is so important to have a habit of being generous.
Every time you spend time and resources in the path of

Allah, you free your heart a bit more from this world and
grow closer to your Creator. This is seen in the example of
the companions. Abu Bakr, Umar, Uthman, and Abdur
Rahman ibn Auf (RA) were all wealthy individuals but
they were extremely generous and would always be
willing to give large sums of wealth in charity. They were
never afraid to part with their wealth. They would spend
on others and so Allah assisted them in both worlds and
helped them attain success in this world and the Afterlife.
Charity with a pure intention is one of the greatest ways
to maintain Zuhd, no matter how wealthy or poor we are.

57

58
A Heart at Ease
The Prophet (pbuh) once asked Abu Dhar, “O Abu

Dhar, do you say an abundance of possessions is
wealth?” He replied yes.. The Prophet said, “Do
you say a lack of possessions is poverty?” He
replied yes. The Prophet repeated this three times,
then he said, “Wealth is in the heart and poverty is
in the heart. Whoever is wealthy in his heart will
not be harmed no matter what happens in the
world. Whoever is impoverished in his heart will
not be satisfied no matter how much he has in the
world. Verily, he will only be harmed by the greed
of his own soul.”35
When the believer begins work, his/her heart is full of

peace and security, knowing that Allah has already
written their sustenance and they are simply working to
earn it in a blessed manner. This attitude marks the key
difference between the approach of the believer towards
wealth compared to everybody else. The believer’s
approach is grounded in tawakul, belief in rizq and qadar,
and contentment with one’s share of sustenance. Compare
this to the modern approach.
35
Tabarani 1618

59
Satan threatens you with poverty and orders you

to immorality, while Allah promises you
forgiveness from Him and blessings. And Allah is
all-Encompassing and All-Knowing.36
The Quran warns us that the devil will try to make us fear
poverty. In a capitalistic society, one can argue that he has
largely succeeded. Everybody from the wealthiest of
entrepreneurs to the poorest of the poor is united in their
fear of poverty. Even a wealthy billionaire fears waking up
one day to a crashed stock market and a loss of billions
overnight. There is no peace in the soul of a materialist
when it comes to sustenance. Because their trust is in the
means, and they have forgotten the Provider, their hearts
are full of anxiety about poverty.
A society that is obsessed with wealth and constantly

anxious about poverty is unstable. Anarchy is around the
corner and it takes one bad day to bring out the worst in
people. Riots, suicide, murder, unnecessary divorces, and
a variety of other calamities are the results of not trusting
Allah. A world without tawakul is a bleak world in which
poverty is always around the corner, lurking waiting to
strike.
The Fisherman’s Tale
36
Quran 2:268

60
The believer on the other hand is relaxed. Many

capitalists simply cannot understand the attitude of the
believer towards wealth. The story of the fisherman and
the economists is a perfect parable of the different
attitudes towards wealth that exist in these two
paradigms.
The story has been told in many ways over the ages, here
is my version adjusted to show the difference between
these two worldviews:
A successful American businessman on vacation in

Turkey was at the pier of a small coastal village
when a small boat with just one fisherman docked.
Inside the small boat were several large tuna fish.
The businessman complimented the fisherman on
the quality of his fish and asked how long it took to
catch them.
The fisherman proudly replied, “Every morning, I

go out in my boat for 30 minutes to fish. I’m the
best fisherman in the village, Alḥamdulillah.”
The businessman, perplexed, then asks the

fisherman “If you’re the best, why don’t you stay
out longer and catch more fish? What do you do
for the rest of the day?”

61
The fisherman replied “I pray to God, fish a little,

play with my children, spend quality time with my
wife, and the rest of my time I split between
reading and helping my neighbors and friends. I
have a full and happy life and am very grateful to
Allah for everything He has blessed me with.”
The businessman scoffed, “I am a successful CEO

and have a talent for spotting business
opportunities. I can help you be more successful.
You should spend more time fishing and with the
proceeds, buy a bigger boat. With the proceeds
from the bigger boat, you could buy several boats.
Eventually, you would have a fleet of fishing boats
with many fishermen. Instead of selling your catch
to just your friends, you can scale to sell fish to
thousands. You could leave this small coastal
fishing village and move to the big city, where you
can oversee your growing empire.”
The fisherman asked, “But, how long will this all

take?”
To which the businessman confidently replied,

“Around 15 to 20 years.”
“And what then?” Asked the fisherman curiously.

62
The businessman laughed and said, “That’s the

best part. When the time is right you would
announce an IPO and sell your company stock to
the public and become very rich, you would make
millions!”
“Millions…then what?”
The businessman said, “Then you would retire.

Move to a small coastal fishing village where you
can relax, fish a little, play with your kids, spend
time with your wife, and read as much as you
want.”
The fisherman shook his head at the foolishness of

the businessman and headed to the marketplace to
sell his fish. He already had plans to assist his
neighbor in fixing his fishing boat after Zuhr Salah
and did not have time for such nonsense.
This is a fictional story told in many ways across multiple

cultures to demonstrate the ridiculous nature of the
modern obsession with wealth. Across the world, there
exist many people who know deep down that the current
global culture is wrong in its attitude towards money, but
they are unable to find a solution because they refuse to
look at Islam as a potential alternative.

63
Yet in Islam, we find the perfect solution to global

problems. Balanced between the apathy of communism
and the greed of capitalism is the beautiful way of Islam. A
simple middle ground in which people value hard work
while prioritizing the purpose of life over piling up
wealth. The result is a happy content life full of memories
and joy.
Consider the difference between the fisherman and the

businessman. Now realize that this story is true a
thousand times over across the Muslim world. Stroll
through the markets of Istanbul or Marrakesh, you will
find a vastly different culture from the offices and malls of
the USA. You will find happy content traders who care for
each other. You will find people sending customers to
their neighbor’s store because they had sold enough for
the day. You will experience generosity, brotherhood, and
gratitude in a marketplace that is enlightened with the
spirit of Islam.
The world will be a much more beautiful place if the

Islamic attitude towards wealth becomes the dominant
attitude. The death of corporate greed may not suit the
economic interests of governments, but it is best for the
souls of their citizens. This Islamic attitude is based
primarily on three major spiritual practices; tawakul,
gratitude, and acceptance of Qadar.

64
Tawakul
Tawakul refers to the Islamic practice of trusting one’s

affairs to God. It is not a fatalistic entrustment. The
believer does not sit back and expect wealth to rain down
on him. Rather it is the belief that if we make an effort,
Allah will provide for us as we need. It is a deep trust in
the Divine Wisdom and Perfect Mercy of God. With this
deep sense of trust, the believer goes to work. Work for
the believer is the means through which God provides, but
the believer never forgets that it is Allah who is the true
provider.
Tawakul is an act of worship that is practiced on three

levels. The physical level is to work hard and to take the
means to earn one’s sustenance. The verbal level is to say
statements of trust in Allah like Hasbunallah wa Nimal
Wakeel (God is sufficient for us and the best of protectors)
and Alḥamdulillah (All praise is for Allah). The internal
level, which is the most important, is to believe in God’s
Promise and trust it with all one’s heart. When these three
elements combine, Tawakul is achieved and the result is
acceptance of Qadar.

65
Ibn al-Qayyim identified in his Madārij al-Sālikīn,37 seven

primary steps for attaining tawakul, I have summarized
them below.
The first step is to recognize Allah’s attributes related to

our sustenance. When we realize that Allah is in control of
everything, He is the Provider, Sustainer, and Maintainer
of the Universe, then peace enters our heart and tawakul
becomes achievable.
We must recognize that He is in control of everything, so

only He can grant us success. Allah knows everything, so
He knows whether success in a task is beneficial or not.
These are the foundational beliefs upon which tawakul is
built.
The second step in tawakul is to act and take the necessary

steps to attain one’s goals. Islam is not a fatalistic religion.
Tawakul does not mean that we sit at home and wait for
our sustenance. We have to actively work to earn it.
Therefore, working hard is a necessary part of tawakul.
The third step is to remind oneself of the power of Allah.

He is the only Creator and is in control of everything. As
we work, we must constantly remind ourselves that our
sustenance is from Allah and that our work is simply a
means to earn it. This affirmation of tawhid keeps the
37
Ibn al-Qayyim, Madārij al-Sālikīn, pp. 400-405

66
heart grounded and prevents us from thinking we bring

our sustenance into our lives.
The fourth step is to be at peace with God’s Will. We must

have full trust that Allah, whose treasures, and power are
limitless, will take care of us and never abandon us. Inner
peace must enter our hearts because of these beliefs. This
inner peace will propel us to have full tawakul in Allah
because we are at peace with His Will and His Decision.
The fifth step is optimism and thinking good thoughts

(Husn dhann) about Allah. Husn Dhann (Good Thoughts) is a
forgotten Sunnah in our times. It is even more important
when dealing with Allah. A Muslim must always maintain
positive thoughts about Allah. We must believe that
whatever Allah wills is best for us. We must believe that
Allah will answer our prayers in one way or another. Husn
Dhann here means trusting Allah to take care of the result
in the way that is best for us in both worlds.
The sixth step is to fight off any doubts in one’s mind

about tawakul. The devil might whisper to you that God
will abandon you, that you are too sinful to expect
sustenance from your Lord, or that you did not work hard
enough to attain your sustenance. Remember that the
devil is the one who tries to drive us crazy with the fear of
poverty. We must actively fight these thoughts by

67
reaffirming our belief in Allah and maintaining our

optimism regarding our destiny.
The final step is to hand over the matter entirely to Allah.

After taking up the means, clearing one’s mind of negative
thoughts, focusing on positive thoughts, and accepting
Allah’s will. The next step is to just leave the result in
Allah’s Hand. There is nothing more you can do here than
to leave it to Allah and trust Him. This will bring about
hope and inner peace.
The alternative (worrying about the result) brings about

fear and anxiety. In this way, tawakul is the solution to
anxiety about money. It is the believer’s secret weapon
that keeps our hearts at peace and our minds at ease.
When we go to work with tawakul, we work in a state of
peace knowing full well that our sustenance is in God’s
Hands. He is sufficient for us and the best of providers.
Accepting Qadar
Accepting one’s destiny is also of various levels. The

lowest level is to grudgingly accept one’s destiny while
wishing it were something else. In between, there is a
trusting acceptance that Allah knows what is best for me,
even if I do not understand it. The highest level, the level
of the righteous, is to be pleased with Allah’s decision
regardless of what it is. This is the level that we should
strive for, even though very few people achieve it. This

68
level is called Riḍā Bil Qadha (Being pleased with one’s

destiny).
Regardless of whether the result was in your favor or not,

a believer must at the very least, accept Allah’s Will. But
to reach the higher levels of Imaan, one should be pleased
with Allah’s will. This step is extremely difficult,
especially if the result is negative or tragic.
This is why Riḍā Bil Qadha is considered one of the greatest

internal acts of worship. The harder an act of worship is,
the greater the reward. Allah does not require us to reach
this level but doing so is for our benefit. When a person
reaches the level of Riḍā Bil Qadha, the problems of this
world no longer bother him. They become immaterial as
his focus remains entirely on pleasing Allah and working
for the Afterlife.
The minimum we should strive for is to accept our

destiny, and this too is very beneficial. Knowing that
nothing can affect us except what Allah has written for us
is a powerful concept that consoles the soul during times
of tragedy. The believer works hard, but also finds solace
in the concept of destiny when things do not go his way.
The advice of the Prophet (pbuh) to his cousin ʿAbdullah

bin ʿAbbās perfectly summarizes the Islamic concept of
accepting one’s destiny.

69
Ibn ʿAbbās narrated, “I was behind the Prophet

(pbuh) one day when he said: 'O boy! I will teach
you a statement: Be mindful of Allah and He will
protect you. Be mindful of Allah and you will find
Him before you. When you ask, ask Allah, and
when you seek aid, seek Allah's aid. Know that if
the entire creation were to gather together to do
something to benefit you, you would never get any
benefit except that Allah had written for you. And
if they were to gather to do something to harm
you, you would never be harmed except that Allah
had written for you. The pens are lifted and the
pages are dried.'”38
A Life of Gratitude
Gratitude is from the fundamental qualities of a Muslim. It

directly impacts our relationship with our Creator. The
following story illustrates this beautifully:
When ʿĀʾisha bint Abī Bakr (RA) saw the Prophet

Muhammad (pbuh) praying a long night prayer in
tears, she asked him a very practical question. She
asked, “Oh Prophet of Allah, why do you go
through so much effort (in worship) even though
38
Tirmidhī 2516

70
Allah has forgiven for you your earlier and later

sins?”
His reply was extremely brief and profound,

“Should I not be a thankful servant?”39
The Prophet’s (pbuh) relationship with Allah was founded

on gratitude. As he is our role model, we too should aim to
have a relationship with Allah based upon gratitude.
The results of such gratitude are clear in Allah’s promise:
And [remember] when your Lord proclaimed, If

you are grateful, I will surely increase you [in
favor]; but if you are ungrateful, indeed, My
punishment is severe.40
The promise of Allah is simple and clear: be grateful, you

will receive more bounties. Be ungrateful, and your
sources of misery will increase. Therefore, a positive
future depends on living a life of gratitude.
There are many ways to express gratitude in Islam. It can

be expressed verbally by saying Alḥamdulillah (All praise is
for Allah), physically by prostrating to Allah out of
gratitude, financially by spending a portion of our wealth
39
Ṣaḥīḥ Bukhārī 1130, Ṣaḥīḥ Muslim 2819
40
Quran 14:7

71
on others, and internally by reflecting on Allah’s blessings

and feeling grateful in one’s heart for them.
The great caliph ʿUmar bin ʿAbd al-ʿAzīz41 once

said, “Speaking in remembrance of Allah Almighty
is good, but contemplating about the blessings of
Allah is the best act of worship.”42
The concept of reflection and meditation is a lost art in

the modern world. The early Muslims would take time
daily to reflect on a variety of things. They would reflect
on their deeds, the meanings of the Quran, the wonders of
creation, and the blessings in their lives. ʿUmar Ibn ʿAbd
al-ʿAzīz considered reflecting on the blessings of Allah the
greatest act of worship.
This is because the highest level of faith is to worship

Allah purely out of gratitude to Allah, as the Prophet
(pbuh) did. To achieve this high level, we need to first
reflect on our lives, discover the variety of things we need
to be grateful for and experience that gratitude in our
hearts. When we do this, worship becomes easy and we
attain a higher level of faith.
A gratitude mindset leads to a life of contentment and

happiness. The believer always finds something to be
41
The 8th Umayyad Caliph. See my book Productivity Principles of
ʿUmar II: ʿUmar Bin ʿAbd al-ʿAzīz for more details about his life.
42
Tafsīr Ibn Kathīr 3:190

72
grateful for even in the most difficult of situations. This

keeps his heart optimistic, full of gratitude, and content.
An additional benefit of this is that it helps fight
depression as one remains focused on the positives of life
even during difficult times.
Gratitude is the missing ingredient in the lives of many

people today. We are so focused on what we do not have
that we fail to recognize all of the amazing things we
already have. By grounding ourselves in positive
thoughts, we can attain higher levels of spirituality, and
live a life of peace and contentment. We too can be the
fisherman who already knows that you do not need to be a
billionaire to be happy. True happiness is internal.
The combined effects of trusting God, accepting one’s

destiny, and practicing gratitude create a life of optimism
and contentment. Anyone who strives to practices these
aspects of Islam will experience a deeper sense of purpose,
happiness, and inner strength. This is how the believer
works hard, while his heart is at ease, completely trusting
his sustenance to His Lord.
Abū Hurayra reported that the Prophet (pbuh)

said, “Wealth does not mean having a lot of
property, rather wealth is in being content.”43
43
Adab al-Mufrad 276

73

74
Working with Purpose
Why do humans work? There is not any other creature on

earth that dedicates a large portion of its life to sitting at a
desk and reviewing files. No other species has a system of
trading paper for goods. Work is unique to human society,
but its purpose differs from culture to culture.
The capitalist works to fuel the economy. All that matters

is money and prestige. Life becomes an endless run on the
treadmill of work to catch those elusive dollars. Life is
nothing more than growing up, getting an education,
getting a job, then dying. It is a depressing, cyclical, and
monotonous way of life. No wonder suicide rates
skyrocket in such a culture.
The communist on the other hand works to serve their

government. Fear of imprisonment or worse keeps him in
check, and life becomes nothing more than slavery to the
government. There is no promotion, no higher quality of
life, and no future to look forward to. The future of a
communist is as bleak as that of a capitalist. This is the
darkness of disbelief that clouds all man-made systems of
economics.
At the bottom of a capitalist society, you will find the

poor, who work for survival. Life is a brutal game of debt
repayment and bill payment. There is no time to relax or

75
enjoy the fruit of one’s efforts. There is always another

bill to pay, another interest-based loan to take out, and
another shift to work. A depressing existence, not of one’s
fault, but a victim of a system that lacks any divine
sanction.44
The believer can step away from all of this and view
economics from outside a materialistic framework.
Capitalism and communism are equally reprehensible to
him, as neither represents the Divine Will. Both systems
represent the flaws of human logic, the greed of human
nature, and the mentality of people who lack faith in an
Afterlife.
The believer on the other hand sees very clearly. He sees

through the perspective of the Quran and Sunnah. With it,
he knows the true purpose of life and shapes his life
around it. Work for the believer is not a fruitless activity
in earning and spending paper dollars. It is a way to
earning one’s sustenance, providing value for society, and
pleasing the Creator.
Allah created us to worship Him. We fulfill this purpose by

living our lives in a way that is pleasing to Him. When we
do so, everything we do becomes worship, including our
sleep and our work. The plumber, doctor, scholar, and
44
Abu Ala al-Maududi, First Principles of Islamic Economics, p. 14

76
trader are all worshipping Allah when they work for His
pleasure in ways that are pleasing to Him.45
With purpose, the believer goes to work. And through

such work, the believer finds joy beyond description.
Work that is driven by purpose, value, and Divine Pleasure
is elevated from a mundane and monotonous task to an
act of worship, a means through which Paradise is sort.
Work for the believer is worship, and so the believer
works only in ways that are pleasing to God.
In this lies the biggest difference between a believer and

disbeliever regarding their approach to work. Three
fundamental qualities elevate the believer’s work to a
higher level: purpose, value, and the pleasure of Allah.
Unique Forms of work found among believers
While it is true, normal, and perfectly acceptable for the

believer to work a regular job, the three above factors
have over time led to the invention of truly unique
professions found only in the Muslim world. These
professions are dedicated entirely to a purpose, value, and
the pleasure of Allah. These are purely Islamic forms of
work that would not exist in any other paradigm.
Take for example the Islamic scholar. A young Muslim

may abandon his cushy office job to spend ten years
45
Ismail Kamdar, Best of Creation, p. 29

77
studying in an economically weaker country. During this

decade, he will make a lot of sacrifices with no guaranteed
financial payoff. The student will spend a decade away
from home and family, living on light rations, to study
theology, Islamic law, and the Islamic Sciences. He may
return home to a simple salary as the Imām of the local
mosque.
Yet his work provides for him a deeper sense of purpose

and value than any office job, and most importantly, it is
work that is pleasing to Allah. The scholar lives a simple
life dedicated to studying, teaching, and spreading Islam.
In that simplicity, he experiences happiness and inner
peace. He has escaped the rat race and found refuge in the
Divine.
Another example of this is the celebrity millionaire who

converts to Islam. Upon conversion, he publicly repents
from his previous lifestyle and gives away most, if not all,
of his wealth in charity out of fear that it is prohibited
earnings.
The celebrity runs away from fame and seeks solace in a

quiet simple life in a rural village. Those years spent
strolling through the village and the nearby forest are the
best years of his life. Free from the shackles of fame and
materialism, away from the hedonist vices of Hollywood,
he is finally free. He opens up a small coffee shop and

78
serves his customers with a smile. In the simple life, he

has found purpose, value, and the pleasure of Allah.
I found this obsession with valuable work even stronger

among women than men. In Islam, men need to work by
necessity, while most women have the luxury of choice.46
As a result, while many men are forced to take whichever
job provides the best for their family, women are afforded
far more choice. With this freedom, they choose meaning
and purpose over pure economic pursuits.
I have met many housewives who had no economic need

to work but had a desire deep down in their souls to
contribute to society. Some became teachers, others
became humanitarian workers, many became scholars of
Islam, and some started simple home businesses that
brought pleasure to their customers. Each of them found
happiness in choosing work that had a purpose, value, and
Divine Pleasure. The money rarely mattered at all.
Because of this, whatever they earned was blessed and
enhanced their lives in ways they never imagined.
46
Islam places the obligation to earn upon the man of the house.
Unfortunately, the modern economy forces many women to work,
taking away her God-given rights. In an ideal Muslim community, men
fulfil their obligations to their women and children, leaving the women
free to pursuit work that matters, without the need to worry about
finance.

79
But what are these three magic ingredients that transform

work into worship? Do purpose, value, and the pleasure of
Allah make work a source of joy? Let us explore this
concept a little bit more.
The Self-Help Movement and the search for purpose
During the past five decades, a new movement emerged in

the West, the Self-Help movement. The Self-Help industry
was designed to help people find purpose and pleasure in
their lives after it had become a monotonous slug.
Stripped of religion and devoted to secularism, the lives of
many people became nothing more than a cycle of work
and stress. The Self-help industry was invented as an
alternative religion of the twentieth century. Its god was
money and fame, its slogan was purpose and pleasure, and
its rituals were work and productivity.
The Self-Help movement helped fill in a gap that was

created when people divorced themselves from religion.
Life no longer had a purpose, so the gurus suggested that
we make our purpose. They proposed that people are the
captains of their ships and choose their destinies. They
invented a new series of beliefs and rituals revolving
around the elevation of oneself and inflation of the ego.
The purpose of life became whatever you wanted it to be.
Life was not meaningless; you created your meaning. A

80
multibillion-dollar industry was invented to replace

divine purpose, but it failed.
The purposeful life that self-help gurus propose is still

meaningless. The person living it still believes that life is
purposeless and knows that his so-called purpose and
mantra is nothing more than a fiction of his imagination
designed to make him feel better about himself. A self-
invented purpose may elevate work slightly above the
level of work for work's sake, but the emptiness remains.
The heart knows that it still is not even close to fulfilling
its real purpose. It still yearns for its Creator.
To counter this secular narrative, religious self-help

movements were invented to balance things out. By
combining the methods of personal development with
religious teachings, a stronger system was invented. The
Christians were the first to merge the two like Stephen
Covey did in his Seven Habits of Highly Effective People.
Soon the Buddhists and Hindus began formulating their
self-help literature too.
Muslims, however, only really entered this space in the

twenty-first century. I started Islamic Self Help47 in 2015
to try and bridge this gap myself, with some level of
success. As did many others. But there is still a lot of work
to do. The secular self-help industry has a lot of good
47
www.islamicselfhelp.com

81
ideas. But when these ideas are divorced from religious

truths, they cannot live up to their full potential. Islamic
Self Help may then be the one real solution to this
dilemma.
The beauty of Islam is that it is the only religion that

spells out the purpose of life. Every major religion takes in
vague terms about this concept, but only Islam makes it
crystal clear. God created this world to test us and created
us to worship Him. Worship here does not refer to ritual
acts of devotion only. Worship in the true sense means to
live a life that is pleasing to God.
The Muslim does not need self-help literature, or pep talks

to help him discover the purpose of life. It is already clear
to him in his scripture. God created us and we must
dedicate our lives to obeying and pleasing God in
everything we do. This includes the way we work, how we
earn our wealth, and how we spend it. We belong to God
and to Him we will return. Life is not a random series of
events. Every moment is an opportunity to fulfill the
divine purpose by choosing what is pleasing to God over
what is not.
This realization helps the believer live a life of true

purpose. Whether he is a farmer, trader, teacher, or
doctor, the believer is first and most importantly a slave
of God. He works to please God and earn blessed

82
sustenance. He begins his day with prayer and starts each

task with the name of God. When faced with a dilemma,
he chooses the pleasure of God over immediate
gratification. Each transaction is transformed into an act
of worship when it is done with a purpose for the pleasure
of God.
Because of this, life rarely becomes boring or monotonous

for the believer. If he is having a slow workday, he fills his
time with the remembrance of God and Quranic
recitation. If he makes a large profit, he gives a good
portion of it to charity. He spends his free time figuring
out ways to set up sources of continuous reward, and he is
careful in how he spends his wealth.
The believer does not need to invent a purpose, his life

already has a clear purpose. Every day, every trade, every
action, is for God. This clarity makes life beautiful,
purposeful, and fulfilling. Death is not even something he
fears, because it is simply a return to God who he spent
his entire life trying to please.
Doing work that matters
Many Psychologists state that work that benefits others

tends to be more fulfilling.48 The concept of finding
48
Stephanie Watson, Volunteering may be good for body and mind,
Harvard Health Publishing, 26 June 2013. Accessed 12 February 2021

83
happiness and fulfillment in benefiting others is so strong

that it is even suggested as a cure for depression. When
someone suffers from depression, especially if it is due to
stressful and monotonous work life, then community
service can often serve as part of the cure.49
The believer already knows this because Islam has always

emphasized the benefit of others above oneself. One of the
conditions for a sale to be valid is that it is mutually
beneficial. A believer must trade a beneficial product or
service for money. Any trade that is not beneficial is
invalid and Ḥarām (prohibited). This is why Islam
prohibits interest-based loans. Lending money on interest
benefits the lender while often trapping the borrower into
a life of debt-slavery. Islam recognizes this evil and
prohibits interest outright.
Benefit and value then become the primary concern when

deciding on a business idea or career part. In the secular
world, this is a novel concept. After decades of work
focused primarily on money, we now see a generation of
entrepreneurs who are conscious about the environment
at this link: https://www.health.harvard.edu/blog/volunteering-may-

be-good-for-body-and-mind-201306266428
49
Sheri Jacobson, Volunteering – 5 Reasons Why It Really Does Help
Depression, Harley Therapy, 27 January 2015. Accessed 12 February
2021 at this link:
https://www.harleytherapy.co.uk/counselling/boosting-your-mood-
volunteer.htm

84
or want to do work that benefits others. They are a

growing minority and indicate a shift in the mindset of
people. Perhaps humanity is returning to the fitrah on this
issue, or perhaps it is just a passing phase, part of the
rebellious nature of each generation.
Muslims, however, do not go with the fad. Our primary

concern in business has always been benefiting others. A
Muslim trader goes into business because of the joy that
his products bring to his customers. Whether he sells
food, technology, vehicles, or toys, his focus is to make
sure his goods are of the highest quality and beneficial to
the consumer.
This is also why Muslims are attracted to community-

focused careers. The number of Muslims who choose
careers in medicine, education, psychology, and
humanitarian aid, is proportionately high. Our desire to
serve and to benefit humanity attracts us to jobs in which
we can maximize that benefit. If given a choice between a
boring office job at a higher pay which benefits nobody
except the boss, and a life of social service at decent pay,
most believers would choose the latter. Serving others has
always come first to the believer. It is far more valuable
than money and provides a much deeper sense of
happiness and fulfillment.
Doing it all for Allah

85
Every human attempt at creating a paradigm for work

fulfillment has fallen short in one area; intention. The
reason why we work is the most important factor in
elevating our work from the mundane to an act of
worship. Only Islam gives true guidance on this issue. In
Islam, any worldly act is instantly transformed into an act
of worship when it is done for the pleasure of Allah. This
includes all permissible forms of work and trade. By
intending to work for the sake of God, the believer raises
the standard of his work to new levels.
No longer focused purely on work for work’s sake,

survival, or materialistic pursuits, the believer is free from
the shackles of worldly intentions. His work has Divine
sanction and is a source of reward and blessings for him in
both worlds. The teacher who teaches for the sake of God,
the trader who trades to earn wealth that is blessed by
God, the doctor who helps the sick to please God, and the
lawyer who helps the oppressed for the pleasure of God,
all have one thing in common. Their lives are dedicated to
God. So, when they return to Him, they return with a life
of good deeds. Every moment spent working for God will
count on their scale of good deeds on the Last Day. That is
truly a blessed existence.
The materialist cannot understand why doing things for

the pleasure of God is so important to the believer. They
argue that people should be good for no other reason

86
except that it is the right thing to do and look down upon

those who dedicate their lives to God. Their paradigm
does not allow them to see the importance of pleasing God
or the benefits in both worlds that come from it.
The same materialist who works to pile up the things of

the world does good things for the sake of his ego, and he
judges people for trying to please God while asking them
not to judge him. In his blindness, he fails to see that he is
not being good for the sake of goodness, he is only good
when it boosts his ego or allows him to look down upon
the believer. He is a slave to wealth and a slave to his ego.
As long as he chooses to remain blind, he will not
experience the pleasure of being a slave to God.
The believer understands reality better. He knows that

God created us to worship Him and the best intention for
any deed is to please God. There is nothing more
important to the slaves of God than His pleasure and love.
The slave knows he will return to His Master and on that
day a life lived for God’s Pleasure will be worth more than
anything in this world. So, he bears the mockery and
insults from the materialist with patience and humility,
knowing that the best ending is for those who are
conscious of God.
These three qualities are necessary for living a good life

and having a fulfilling work life. The believer does not

87
need to invent a purpose or search for meaning. His life

already has purpose and value. By choosing a career that
benefits society, working for the sake of God, and keeping
his intention pure for God, the believer transforms his
work into a continuous act of worship. This act of worship
results in happiness, fulfillment, contentment, and
blessed sustenance in this world, and everlasting bliss in
the next world. The servant of Allah knows that by
choosing a life that is pleasing to Allah, he will get the best
of both worlds.

88

89
A Brick in the Wall
A believer’s life is not lived in a vacuum. This is not the

religion of monks and monasteries. It is the religion of
traders and community activists. The prophet (pbuh)
informed us that, “The believer who mixes with the
people and endures their harm has a greater reward than
one who does not mix the people nor endures their
harm.”50
This is a religion that supports community over isolation,

and family over monasticism. The believer lives his life
knowing full well that everybody around him is a servant
of God and has rights over him.
The Prophet (pbuh) said, “The merciful will be shown

mercy by the Most Merciful. Be merciful to those on the
earth and the One in the heavens will have mercy upon
you.”51
This narration has inspired millions of Muslims

throughout history to live a life of benefit and
compassion. It is the first narration taught in most schools
of Hadith and the foundation of Islamic character. The
believer is a role model of benefit and compassion in
50
Musnad Aḥmad 22588
51
Tirmidhī 1924

90
every aspect of his life. This includes his work life and
how he runs his business.
The Muslim trader prefers to sell products or services that

benefit people. The Muslim worker prefers a career in
which he can benefit society and help people. They both
live their lives on the principle of compassion. Whether it
is dealing with customers, coworkers, or employees,
compassion is the dominant factor of a Muslim business
and creates a happy safe blessed environment for all. The
compassion and benefit of the Muslim trader extend
outside the world of work though. His entire life is focused
on benefiting others with compassion.
The Prophet (pbuh) said, “A believer is like a brick for

another believer, the one supporting the other.”52
The Prophet (pbuh) encouraged us to take care of each

other. While Islam encourages a free market, it balances
this with social responsibilities. Everyone is free to trade
in permissible goods and attempt to earn blessed wealth.
At the same time, we know that this wealth comes with
responsibilities. Responsibilities towards our families,
neighbors, friends, and especially the poor. As a believer
rises through the ranks of life, he takes as many people
52
Ṣaḥīḥ Muslim 2585

91
with him as possible, elevating others who otherwise may

not have a chance at a better life.
On the last day, we will be asked about our wealth, both

how we earned it and how we spent it. Because of this, we
should strive to earn wealth in a way that benefits
humanity and to spend a portion of it on taking care of
others. These two factors combined create blessings in
our wealth that benefit us and others in both worlds.
Zakah & Sadaqah
Every believer stipulates a portion of his wealth to the

poor, some more than others. The minimum that is
required for those who can afford it is 2.5% of Zakah
(obligatory charity) discharged annually. But this is just a
minimum, Islam encourages us to be generous daily in
every way that we can. This is called Sadaqah (voluntary
charity) and it is not restricted to money. We should be
generous with our time, wealth, knowledge, and anything
else we can spare. This is the Islamic way that attracts
blessings and abundance into one’s life, as the following
story shows.
While a person was in the wilderness he heard a

voice from the cloud (commanding it thus):
Irrigate the garden of so and so. (After that the
clouds slinked aside and poured water on a stony
ground. It filled a channel amongst the channels of

92
that land and that person followed that water and

he found a person standing in the garden busy in
changing the course of water with the help of a
hatchet. He said to him: Servant of Allah, what is
your name? he said: So and so. And it was that very
name which he had heard from the clouds. and he
said to him: Servant of Allah, why do you ask me
my name? He said: I heard a voice from the clouds
of which is the downpour, saying: Water the
garden of so and so, like your name. What do you
do that Allah has blessed in this matter? He said:
Now as you state so. I look at what yield I get from
it, and I give one-third as charity out of it and I and
my children eat one-third of it and one-third I
return to it as an investment.53
This story shows the ideal we should strive for, a balance

between charity, investments, and spending. We should
enjoy a portion of our wealth, invest a portion of it, and
share a portion of it with others. This balanced mindset is
part of caring for others and living an Islamic lifestyle.
Wealth in Islam is meant to be shared, not hoarded. The

believer knows that the Afterlife is the true life and
everything in this world is temporary. All of our wealth is
being used up except that which we invest in the Afterlife.
53

93
Charity forms the primary way in which we invest in the

Afterlife.
The Prophet (pbuh) recited the verse,

“Competition for wealth diverts you,”54 Then said,
“The son of Adam boasts: My wealth! My wealth! O
son of Adam, have you truly earned any wealth but
what you ate and consumed, or put on and wore
out, or spent in charity so it remained?”55
Hajj & Umrah
The Messenger of Allah (pbuh) said, “The Umrah

pilgrimage to the following Umrah will expiate
whatever sins were committed between them, and
the blessed Hajj pilgrimage has no reward other
than Paradise.”56
The pilgrimage is another beautiful way to spend one’s

wealth that brings blessings in both worlds. Traveling to
Makkah for pilgrimage, whether Umrah or Hajj, is difficult
and expensive. If someone can afford to perform the
pilgrimage, then this is a great blessing from Allah that
should not be ignored.
Too many people delay the pilgrimage thinking they will

do it later in life. With each year that passes, more excuses
54
Quran 102:1
55
56
Ṣaḥīḥ al-Bukhārī 1683, Ṣaḥīḥ Muslim 1349

94
pile up to delay it even though they can easily afford it.

Eventually, death catches a person before they get the
time to invest their wealth in the Afterlife through
pilgrimage. Procrastination is dangerous when it comes to
good deeds. If someone can afford to visit the Holy Lands,
they should do so, as that is spending that brings blessings
in both worlds.
For those who Allah has blessed with more than this, I
would suggest spending on others by sponsoring the
pilgrimage of other people. If someone cannot afford to go
for pilgrimage and you have already performed multiple,
then it is a great deed to sponsor them instead. This can
only bring blessings into one’s life in both worlds.
Spending on your family
The Messenger of Allah (pbuh) said, “The best

wealth for a man to spend is the wealth spent on
his dependents, and the wealth spent by a man on
his mount in the way of Allah, and the wealth
spent by a man on his companions in the way of
Allah.”57
Spending on others does not always refer to people

outside the family. Taking care of one’s family and
spending generously on them is also a good deed that
57

95
brings blessings into one’s life. A Muslim should never be

miserly concerning one’s family. The more you are
generous with your family, the more blessings you will
experience in your wealth. They say that charity begins at
home. I would not call it charity but spending on others
begins at home.
Gifts and Overlooking
The Prophet (pbuh) said, “Give each other gifts and

you will love each other.”58
Wealth should never be hoarded. Our religion highly

recommends gift-giving without any occasion. We should
surprise our loved ones and friends with gifts often, not
only on Eid day. Every gift that you give someone
increases the love between you and earns barakah for you
in both worlds. The giving of gifts is one of the easiest
ways to strengthen the relationship between two people
while also earning barakah from above.
The Waqf System
In the ancient Muslim world, the primary way in which

people ensured their wealth remained blessed and
beneficial to all was through the Waqf system. Wealthy
Muslims would dedicate a portion of their wealth to
58
Adab al-Mufrad 594

96
serving others and expect nothing in return. This was an

investment in the Afterlife with no worldly returns.
At the height of Muslim Civilization, the Waqf system

powered several aspects of society creating a society in
which education and healthcare were free for everyone,
even animals received free healthcare. These systems
were not funded by governments or run through taxes. It
was the wealthy Muslims who purchased properties and
dedicated these properties to the service of others.59
When Fathima al-Fihri received a large inheritance from

her father, she wanted to dedicate it to serving society.
She invested a large portion of her inheritance into
founding a university. This was almost a thousand years
ago, and the same university continues to benefit society
today.60
This is not a unique case in our history. Thousands of

Muslims throughout history invested their extra wealth in
Waqf projects so that everyone could benefit from the
excess wealth. Because of this, society was not divided
into the haves and have-nots, into the 99% and the 1%.
When someone succeeded in business, everyone
benefited.
59
Dr. Mustafa al-Sibaa’ie, Civilization of Faith, p. 184
60
Salim T.S. Al-Hassani, 1001 Invention, p. 306

97
Sadly, the downfall of the Ottoman Empire and the

colonization of the Muslim world led to the end of the
Waqf system in many lands. Lands that were previously
prosperous through such systems because impoverished
overnight, as the colonial powers valued profit over
benefit, and could not understand why Muslims invested
their money in projects that provided no worldly profits.61
But we live in a post-colonial world, and nothing is

stopping us from reviving the Waqf system. It lies on us,
the Muslims whom Allah has blessed with wealth, to
revive this system. Everything from hospitals to schools,
libraries to research centers, environmentalist projects to
animal shelters, orphanages to women’s shelters, all of
these and more can be funded through Waqf dedications.
If we wish to be the ummah that benefits again, it lies on
us to revive this glorious practice that benefits all and
brings blessings to society as a whole.
When implemented properly, the waqf system will result

in free healthcare, free education, shelter, income,
funding, and infrastructure for entire populations, as it
had accomplished during the Golden Age of Islam.
61
Dr. Khalil Abdurrashid, Financing Kindness as a Society: The Rise &
Fall of Islamic Philanthropic Institutions (Waqfs), Yaqeen Institute:
https://yaqeeninstitute.org/khalil-abdurrashid/financing-kindness-as-
a-society-the-rise-fall-of-islamic-philanthropic-institutions-waqfs

98
During the golden age, most social services were provided

through waqf trusts set up and run by wealthy members of
the public. The government rarely got involved in such
projects and left it to wealthy patrons to keep these
projects growing. Everything from libraries to hospitals
was run on the waqf system, and this kept life affordable
and relatively easy for most citizens of the Muslim world.
About this, Dr. Zara Khan says,
At its height, the waqf presented a “credible

commitment device to give property owners
economic security in return for social services”
and was thus an integral tool for providing public
goods through local trusts.62
She gives multiple examples of this including the

following:
In sixteenth-century Jerusalem, the Haseki Sultan

charitable complex founded by the wife of
Suleyman the Magnificent serviced 26 villages and
included shops, a covered bazaar, two soap plants,
eleven flour mills, and two bathhouses (in
Palestine and Lebanon). For hundreds of years,
62
Dr. Zara Khan, Reviving the Waqf Tradition: Moral Imagination and
the Structural Causes of Poverty, Yaqeen Institute:
https://yaqeeninstitute.org/zarakhan/reviving-the-waqf-tradition-
moral-imagination-and-the-structural-causes-of-poverty

99
income generated by these businesses provided for

the maintenance of a mosque, a sizable soup
kitchen, and two traveler and pilgrim inns. In
Aleppo during the eighteenth century, a waqf
established by Hajj Musa Amiri included ten
houses, sixty-seven shops, four traveler inns, two
storerooms, several dyeing plants and baths, three
bakeries, eight orchards, three gardens, and
agricultural land.63
Unfortunately, during the colonial era, these systems

were mostly destroyed because the colonizers could not
understand the concept of dedicating a building to God
and not profiting from it. Greedy for profits, they ripped
apart the waqf system causing entire economies to
collapse, populations to fall into poverty, and entire states
to lose their political influence. The negative effects of
this can still be seen today in many Muslim countries
across the globe.
Dr. Khalil Abdurrashid describes this downfall:
From the middle of the 19th century until World

War I, waqfs in the Ottoman Empire and the
Muslim world, in general, deteriorated due to the
63
Dr. Zara Khan, Reviving the Waqf Tradition: Moral Imagination and
the Structural Causes of Poverty, Yaqeen Institute:
https://yaqeeninstitute.org/zarakhan/reviving-the-waqf-tradition-
moral-imagination-and-the-structural-causes-of-poverty

100
direct involvement of colonial powers. Much has

been published about the details of this period. In
summary, waqfs gradually became nationalized as
the Muslim world began the transition to
nationalism. Over time, this led to all waqfs
becoming bankrupt and without any operational
funding. The government proved unable to meet
the needs of the public and incapable of providing
the same level of social services as the waqfs and
this led to increasing impoverishment and general
neglect.64
Much of the poverty and backwardness found in the

Muslim world today can be linked to the downfall of the
waqf system. If these nations fell into poverty due to the
deterioration of the waqf system, then the revival of the
Muslim world partially depends on the revival of the waqf
along with many other aspects of Islam that have fallen to
the wayside during the past two centuries.
However, unlike other concepts like the caliphate, the

revival of the waqf system is something we can
realistically work on in the modern world. There is
nothing in the way of reviving this system besides our
64

101
own ignorance and inaction. All it takes is a group of

Muslims who truly believe in this project to band together
and see it through. Throughout the world today there are
many opportunities to revive this blessed system and
through it uplift the lives of millions of people.
A nation that cares.
A Muslim is not selfish and self-centered. He does not

hoard his wealth out of fear of poverty. A Muslim cares
about all of Allah’s Creation and this is reflected in how he
spends his wealth. The more we are blessed with, the
more responsibilities we have towards others. Those of us
who have large bank accounts are required to spend more
on uplifting others whether it is through charity, waqf, or
a goodly loan.
The Prophet (pbuh) said, “A believer to another

believer is like the bricks of a wall, enforcing each
other.”65
We exist to support each other and help each other. This

is the Islamic concept of brotherhood that should flow
through every aspect of our lives, including how we earn
and spend our wealth.
65
Ṣaḥīḥ al-Bukharī 481

102

103
The Honest Trader
The character of the Muslim trader is itself proof of Islam.

Over the centuries, many people and even entire
communities have converted to Islam after experiencing
the blessed character of a true-believing trader. The
legendary stories of how the people of Malaysia and
Indonesia converted to Islam because of the character of
Muslim traders are one common example of this. This
story repeats itself throughout history in every part of the
world in which Muslim traders operate according to the
true teachings of Islam.
The level of good character that Islam teaches for traders

and workers is above anything else in the world. It is at
such a high level that the rest of the world can only be
impressed by it and attracted to Islam because of it. The
Prophet (pbuh) said, “I was sent to perfect good
character.”66 And he did indeed perfect good character.
A Selfless Trader
Reflect on the following narration that expounds on the

character of the Muslim trader.
Abū Huraira reported: The Messenger of Allah,

peace, and blessings be upon him, said, “Do not
66
Adab al-Mufrad 273

104
envy each other, do not outbid each other, do not

hate each other, do not turn away from each other,
and do not outsell each other. Rather, be servants
of Allah as brothers. The Muslim is the brother of
another Muslim. He does not wrong him, nor
humiliate him, nor look down upon him.
Righteousness is here,” and he pointed to his chest
three times. The Prophet said, “It is enough evil for
a man to look down upon his Muslim brother. The
entirety of the Muslim is sacred to another
Muslim: his life, his wealth, and his reputation.”67
This narration summarizes the character of the believing

trader. The believer trades without envy or jealousy. He
knows that every person receives what Allah has
prescribed for them and that being jealous of someone
else’s portion of sustenance is a type of anger towards
Allah. The trader knows that Allah knows what is best for
each of us and he is satisfied with the will of Allah. So, he
trades without jealousy of other traders.
A Muslim does not try to interfere with the sales of other

people. He wants everybody to receive their share of
sustenance. He does not see other people as his
competition and does not undermine them or try to
outbid them. He wants good for everybody, so he minds
67

105
his own business. There is no attempt at sabotage or any

underhanded tactics when business is guided by
revelation.
The believer trades without hatred towards his fellow

traders. He views other traders as fellow servants of God
seeking God’s sustenance. God’s blessings are infinite and
there is enough for everybody. Knowing this, he does not
view people as competition or opponents. Everyone shall
receive what Allah has written for them, and the believer
does not have space in his heart for hatred or jealousy.
The believer does not abandon his brother in times of

need. Even if that brother is, from a secular perspective,
his competitor. The believer does not seek to put other
believers out of business. He wants good for all, so he will
assist his brother in times of need and will never turn him
away. He knows that God’s blessings come to those who
genuinely care for each other.
A believer does not try to undermine other traders by

slashing prices or stealing their customers. He knows that
his sustenance is from Allah and neither he nor other
traders will receive anything less than what Allah has
willed for them. So, he seeks his sustenance without
trying to outsell other traders and is content with what
Allah has written for him each day.

106
Brotherhood is the core theme that binds the Muslim

traders. Every believer sees other believers as their
brothers in faith, and other humans as their brothers in
humanity. We are all descendants of Adam and share a
common heritage. Every descendant deserves dignity and
fair trade in the marketplace. This brotherhood keeps the
Muslim trader ethical and creates a unique framework for
business.
In communism, the trader is nothing more than a slave of

the government. In capitalism, he is a cutthroat
mercenary hellbent on destroying the competition and
amassing billions. In Islam, he is a brother to others. He
has his right to sustenance and so does everybody else.
Every servant of God will receive their share of sustenance
when they seek it. So, they trade with a spirit of
brotherhood and a lack of ill-feelings. There is genuine
happiness when someone else does well, and genuine
generosity when the individual does well himself.
Brotherhood is a binding factor between believing
traders.
The believing trader does not look down upon his fellow
traders. He values anyone who seeks his sustenance
through honest work. The plumber, the garbage collector,
the accountant, and the doctor are all seeking blessed
sustenance through permitted means. As a result, they all
deserve respect and brotherhood. There is no such thing

107
as a lowly occupation if the occupation is permitted by

God.
The believer knows this and will not attempt to ruin the
life, reputation, or wealth of another trader. He feels a
genuine sense of brotherhood with all. He loves for his
brother what he loves for himself. This genuine
brotherhood prevents him from ever attempting to go
after the life, reputation, or wealth of another individual.
The Character of a Muslim Trader
The Quran and Sunnah strongly call for pure character in

the world of business. The believing trader is the center of
the Islamic economy. His actions have an impact on
everybody around him. A capitalist mindset will prevent
the flow of wealth through society and have a ripple effect
of poverty on others. A communist mindset will lead to
unintentional slavery of the masses. It is only an Islamic
mindset that leads to ethical trade that benefits all.
Reflect on the following Quranic verses and Hadith
narrations.
“Do not usurp each other’s wealth through false

means, nor attempt to bribe those in authority so
that you can unjustly usurp the wealth of others.”68
68
Quran 2:188

108
“It is not appropriate for a prophet to commit

fraud. Whoever commits fraud shall face the
consequences of his fraud on the Day of Judgment.
Then every soul shall be paid in full for what it
earned, and nobody will be oppressed.”69
“Woe to the frauds, who when they take from

others, take full measure, but when they give
others, they give less than their due.”70
ʿAbdullāh bin ʿUmar reported: The Messenger of

Allah (pbuh) said, “The Muslim is a brother to
another Muslim. He does not wrong him, nor
surrender him. Whoever fulfills the needs of his
brother, Allah will fulfill his needs. Whoever
relieves a Muslim from distress, Allah will relieve
him from distress on the Day of Resurrection.
Whoever covers the faults of a Muslim, Allah will
cover his faults on the Day of Resurrection.”71
Ḥakim bin Ḥizām reported that The Prophet

(pbuh) said, “Both parties in a business transaction
have the right to annul it, as long as they have not
separated. If they are truthful and clear with one
another, there are blessings in their transaction. If
69
Quran 3:161
70
Quran 83:1-3
71

109
they lie and conceal something, the blessing of

their transaction will be eliminated.”72
Qualities of a Muslim Trader
Islam has set clear guidelines for the behavior expected

from a Muslim trader. A Muslim trader is first and
foremost a Muslim and is only a trader by profession. His
trade is simply a means to an end. It is simply a way of
attaining his share of sustenance that has already been
allocated to him by Allah. Knowing this, the Muslim trader
does not resort to any ill means or shady tactics to earn
his sustenance. His entire persona is grounded in clear
ethical manners.
The Muslim trader is fair, honest, just, kind, generous,

considerate, compassionate, loyal, and content. He is fair
because he knows that only fairness creates mutual
happiness in trade, and mutual satisfaction is a condition
of the validity of a trade deal. He is honest as Islam values
truthfulness and frowns on dishonesty. Regarding trade,
the Prophet (pbuh) said, “Whoever deceives us is not one
of us.”73 Knowing this, the Muslim trader is brutally
honest about his products and services even if it costs him
a few customers in the process.
72
73

110
The honesty of a Muslim trader is such that if any of his

products has a fault, he is legally obliged to reveal that
fault to the potential customer. Failure to do so allows the
customer to return the product if they are unhappy and
receive a full refund. This law was crystallized in early
Islamic legal manuals long before other societies invented
their versions of refund policies. Honesty is crucial for
ensuring both the customer and the seller are satisfied
and know exactly what they are getting.
Justice is a crucial quality for the Muslim trader. A large

portion of Islamic law revolves around the concept of
justice. The Muslim trader knows that even if he gets
away with injustice in this world, he will have to answer
for it in the next world. Then he will not be able to pay
with money, rather he would have to give the oppressed
party a portion of his good deeds. This consciousness
about the Afterlife leads him to be extra careful regarding
justice in the marketplace. The Muslim trader avoids all
forms of injustice and will stand up for the rights of the
oppressed regardless of who the oppressor is.
Generosity is a unique feature of Islamic Trade. This does

not mean that generous traders are not found in other
cultures, rather this quality is exemplified by Muslim
traders. A Muslim trader is expected to have such a high
level of generosity that he should be willing to send a
customer to another trader if he knows that trader is

111
struggling and has not earned enough for the day. This
flies in the face of the capitalist mindset. The Muslim
trader does not see other traders as competition or
opposition. He does not seek to put anyone out of business
or drive anyone into bankruptcy. He seeks happiness and
abundance for all, knowing full well that Allah is the
provider of all. He wants to see everyone excel and
succeed in the marketplace and does not mind sharing his
sustenance and customer base with others.
Capitalists are often bamboozled when visiting Muslim

marketplaces. They are confused when a fabric trader
sends them to another fabric trader’s store because he did
not get enough customers today. They cannot understand
why he would not want to put his competition out of
business and keep all the clients for himself. This is
because they view other traders as competition. The
believer views other traders as brothers and fellow
servants of the Most Compassionate. This brotherhood
creates a bond that is not broken by trade. The Muslim
trader wants to succeed in the marketplace, but he wants
his brothers to succeed as well. Together they build the
economy with mutual goodwill.
The Muslim trader is considerate of the feelings of others.

This includes his customers, employees, and other traders.
He is careful not to hurt the feelings of anyone. Goodwill
and kind treatment are his de facto character. He is only

112
harsh when the situation necessitates it. His employees

enjoy working for him because they feel safe, understood,
appreciated, and cared for. They know that he considers
them his brothers and sisters and treats them accordingly.
With this peace of mind, they work to the best of their
ability, and the entire business functions optimally. No
disgruntled employee is plotting to sabotage the business
from within.
His customers love him because they experience the very

best of customer service at his establishment. He is always
polite, caring, and genuinely wants what is best for his
customers. He would never sell them a shoddy product or
overcharge for an item. His priority is that the sale is
mutually beneficial, keeping this in mind, he strives for
the very best of quality and the highest level of customer
satisfaction. His customers return many times over
because they support their brother who loves them and
provides high-quality service and products for them.
Together they grow the economy in mutual happiness.
Other traders also feel at peace because of him. His

brotherhood extends to all around him, and nobody has to
worry about him trying to put them out of business or
sabotage their efforts. They know that their brother loves
them and wants them to succeed. As a result, every trader
works with peace of mind, knowing he is surrounded by
his brothers, not his competition. In this way, the Muslim

113
trader builds from the ground up an economy of justice,

peace, generosity, and blessed sustenance.
This is the ideal trader. The kind that every Muslim should
strive to be like. Sadly, the Muslim trader is a dying breed
and most traders today are capitalist even if they have
Muslim names. I hope this short treatise will serve as a
reminder of whom we are supposed to be and the heights
we should aim for in our character and trade.

114

115
The Ethical Consumer
Ethical consumption refers to the idea that people are not

only concerned with the quality of the end-product, but
also with the entire process of production. Any oppression
or mistreatment at any step in the production process will
turn an ethical consumer away from purchasing certain
products. For example, if a phone is assembled in a factory
where the workers are oppressed, or an animal is
mistreated before slaughter, the ethical consumer will
choose not to purchase such an item.
The modern awareness of ethical consumption is a

reaction to the trade practices of the past two centuries.
The Islamic attitude towards work had been replaced with
a greedy capitalistic system that exploits people and
animals alike for profit. The aim of business in the modern
world has become profit at any cost. The results have
been devastating. This high level of greed has led to
exploitation, poverty, enslavement (under other names),
extinction of various species, and pollution. Recognizing
the evils of this lifestyle, many people started to look at
business differently, inventing the idea of ethical
consumption.
At first glance, ethical consumption seems like a modern

concept, a 21st-century reaction to the greed and

116
oppression of the 20th-century Capitalists. However, when

we dig a little deeper, we will discover that this is simply a
revival of the Islamic approach towards business. Ethical
trade has been emphasized from day one in our religion.
The following narrations give us some of the
fundamentals of these ethics.
Transparency
Hakīm bin Hizām narrated that the Prophet (pbuh)

said, “The seller and the buyer have the right to keep
or return goods as long as they have not parted or
until they part; and if both the parties spoke the truth
and described the defects and qualities (of the goods),
then they would be blessed in their transaction, and if
they told lies or hid something, then the blessings of
their transaction would be lost.”74
A fundamental principle of Islamic trade is total

transparency. It is prohibited in Islam to hide defects,
mislead customers, and deceive people. Such actions rob
the transaction of any blessings and are considered sinful.
In many cases, the transaction becomes void. Muslim
businesses must hold themselves to this high standard of
transparency. Customers have the right to know the truth
74
Bukhārī 2079

117
about every aspect of production, especially if there is a

fear of mistreatment or abuse.
As traders, we need to hold ourselves to higher standards

of transparency and should never give our customers any
reason to doubt our integrity. As consumers, we should
give preference to purchasing from ethical businesses,
and avoid supporting businesses that profit from shady
practices. Muslims must hold themselves to higher
standards to keep their sustenance blessed and pure.
Treatment of employees
Abū Dhar narrated that the Prophet (pbuh) said, “Your

servants are your brothers and Allah has put them
under your command. So, whoever has a brother
under his command should feed him of what he eats
and dress him of what he wears. Do not ask them to do
things beyond their capacity (power) and if you do so,
then help them.”75
Fourteen centuries ago, many societies did not consider

the rights of workers. Most workers were owned, abused,
and mistreated. Islam established a bond of brotherhood
between employers and their employees. Part of this
brotherhood is the prohibition of mistreating one’s
employees or overworking them. The Muslim trader in
75
Bukhārī 30

118
the twenty-first century must adhere to these principles.

A Muslim cannot be complacent about the oppression of
people at any level in the production process.
The fascinating thing about this narration is that it is

talking about slaves, not paid workers. The Prophet
(pbuh) lived at a time in which slavery was an
unavoidable societal norm. He encouraged the freeing of
slaves and gave slaves far more rights than most other
nations. In the Islamic system, slaves were treated as one’s
brother in faith, had to be housed and fed on the same
level as one’s family, and could not be overworked. These
are far more rights than many free people enjoy today.
Eventually, slavery was abolished across the globe, and

Muslims welcome this as freedom is the default in our
religion, and the freedom of slaves is considered an act of
righteousness. But the application of this narration still
stands. If slaves had so many rights under Islamic law, it is
natural to assume that the same rights and even more
rights apply to paid workers today.
Muslim traders must ensure that they do not abuse or

mistreat any of their workers. Every human has the right
to dignity and a decent wage. Consumers, likewise, should
give preference to businesses that ensure the rights of
their workers and avoid patronizing establishments that
oppress anyone.

119
Treatment of animals
Shaddād bin Aws narrated that the Prophet (pbuh)

said: "Indeed God has prescribed iḥsān (perfection) in
everything. So, when you kill, then kill properly
(without causing pain and suffering), and when you
slaughter, then slaughtering well. Let one of you
sharpen his blade and let him comfort his animal
(before slaughtering)."76
Kindness in Islam is not limited to humans though.

Everything around us is the creation of God and deserving
of compassion as a default. Even an animal designated for
sacrifice needs to be cared for and treated with the utmost
compassion. The slaughter itself should be as quick and
painless as possible. This is the example presenting in this
narration about iḥsān.
This narration is considered the primary evidence for the

Islamic principles of iḥsān. Iḥsān generally translates as
perfection or excellence. In this context, it refers to the
concept of doing everything in the best possible way. The
narration focuses primarily on the treatment of animals
but the principle of iḥsān applies to every aspect of our
lives. An attitude of iḥsān is expected from us at every
level of our lives. Our businesses, work ethic, character,
manners, and treatment of others all need to be as close to
76
Tirmidhī 1409

120
perfection as is humanly possible. This at least should be

our goal and how we aim to live our lives.
Islam requires us to treat animals in the best possible

manner. Although the meat of a mistreated animal may
still be permissible to consume, any act of oppression
against an animal is considered sinful. Muslims involved
in the food production industry must hold themselves to
the highest standards of iḥsān which include kind
treatment of animals, and a painless quick slaughter.
As consumers, we also need to consider the treatment of

animals. It may be permissible to eat the meat of an
animal that was mistreated if it was slaughtered properly.
But iḥsān demands that aim higher. If we can afford it, we
should support those Ḥalāl farms and butcheries that are
ethical and compassionate. If more people take a stand
against oppression, it will become unprofitable and
eventually, traders will be forced to comply with Islamic
teachings on how to treat their animals.
Kindness for other traders
Abū Huraira reported that the Messenger of Allah

(pbuh) said, “Do not envy each other, do not
outbid each other, do not hate each other, do not
turn away from each other, and do not outsell each
other. Rather, be servants of Allah as brothers. The
Muslim is the brother of another Muslim. He does

121
not wrong him, nor humiliate him, nor look down

upon him. Righteousness is here,” and he pointed
to his chest three times. The Prophet said, “It is
enough evil for a man to look down upon his
Muslim brother. The entirety of the Muslim is
sacred to another Muslim: his life, his wealth, and
his reputation.”77
Muslims view their sustenance as decreed by God. They,

therefore, do not see each other as competitors but as
equal servants of God trying to earn their share of blessed
sustenance. This creates a unique bond of brotherhood
between Muslim traders. A bond that is violated by
hatred, envy, outbidding, and undermining each other’s
businesses.
A core part of Islamic business ethics is to love for your

brother what you love for yourself. This manifests itself in
how we run our businesses and interact with other
businesses. There is no place in an Islamic business for
cooperate espionage, sabotage, and trying to run the
other traders out of business. Islam ethics demands an
attitude of brotherhood towards all. A Muslim trader who
mistreats or deceives others has violated a core value of
Islam.
77

122
As consumers, we should give preference to those

businesses that are run ethically. Anyone who lives with a
spirit of brotherhood deserves our support more than
those who are greedy and selfish. Ethical considerations
should be kept in mind, whether you are the buyer or
seller. In both cases, iḥsān in everything we do is most
important.
The fundamentals of ethical consumerism were clarified

by Islamic teachings fourteen centuries ago. Islam
emphasizes kindness towards humans and animals alike,
forbids all forms of oppression, and demands
transparency in business. The ethical consumerist
movement we see today is simply a revival of Islamic
teachings about business.
If we want our sustenance to be blessed, we should be

more careful about these issues. Whether buying or
selling, ethical considerations show that we value the
creation of Allah more than profit and things. This
attitude is blessed and brings with it great blessings from
Allah.

123

124
A Life of Barakah
Barakah literally means blessings. In Islamic theology, it

refers to the concept of something providing value
beyond what is expected in an almost supernatural
manner. For example, if a meal for five comfortably feeds
ten, it is considered to have barakah. Likewise, when $100
goes a long way for someone, it is considered to have
barakah. Barakah is a type of karāmat (miracle) that Allah
gifts to whom He wills.
The concept of barakah is itself a proof of Islam. The fact

that righteous Muslims experience a miraculous increase
in wealth, time, effect, or anything else is itself proof that
Islam is the true religion of God and those who follow it
with righteousness are blessed. Barakah is a beautiful
thing to experience and every Muslim should strive to
gain barakah in their wealth and every other type of
sustenance.
The Quran and Sunnah prescribe many acts of worship

that bring barakah into our lives. The verses and hadiths
below outline some of the most important sources of
barakah.
Piety and Trust in God

125
“Whoever is conscious of Allah, He will make a way

out for him. And He provides for him from (sources)
he never could imagine. And whoever puts his trust in
Allah, sufficient is (Allah) for him. For Allah will surely
accomplish his purpose. Verily, for all things has Allah
appointed a due proportion” (Quran 65:2-3).
The primary source of barakah in Islam is one’s

relationship with God, as outlined in these verses above.
These are among the opening verses in the chapter of
divorce (Surah al-Talāq) and are meant to provide hope
and optimism for those going through the uncertainty of
divorce. These two powerful verses have become a maxim
for believers across the globe. Whenever a Muslim faces
any difficulty, he or she is often reminded about God’s
promise in these verses. If you are conscious of God and
trust His plan, He will provide for you in ways you never
imagined. This makes taqwā (God Consciousness) and
tawakul (Trust in God) the two primary sources of barakah
in one’s earnings.
Gratitude
And (remember) when your Lord proclaimed, 'If you

are grateful, I will certainly give you more.78
78
Quran 14:7

126
This beautiful verse highlights the second primary source

of barakah; an attitude of gratitude. Islam prescribes
positive thinking for its followers which includes living a
life of gratitude. In our lives, there will always be trials,
but there is also a lot to be grateful for. The Quran calls on
us to recognize the bounties in our lives and thank God for
these daily. The result of a life of gratitude is an increase
in those bounties. The increase manifests in one of three
ways; either God will bless a person with more of the
same, with better than what he already has, or with
barakah in what he currently has. In all three cases,
gratitude leads to increase and therefore should be the
constant mindset of the believer.
Some people assume that we should have gratitude during

good times and patience during bad times. However, both
qualities are always needed. During good times, we need
to express gratitude for the blessings in our lives while
showing patience by restraining ourselves from sin and
persevering in doing good deeds. During times of
hardship, we need to be patient with the trials of life,
while looking for things to be grateful for. Whenever we
find things to be grateful for during a difficulty, it eases
the pain, uplifts our spirits, helps us fight off depression,
and keeps us optimistic about the future.
This gratitude mindset can be expressed in a variety of

ways. A simple way is to say Alḥamdulillah (all praise is for

127
Allah) whenever you think about something you are

grateful for. Another important way is to use that blessing
in a way that is pleasing to God. For example, spending a
portion of our wealth on others. A grand gesture of
gratitude to God is to prostrate in gratitude to Him
whenever you think about any major blessing in your life.
In these different ways, we express our gratitude and earn
the blessings of God in our lives.
Charity
Believe in Allah and His Messenger and donate from

what He has entrusted you with. So those of you who
believe and donate will have a mighty reward.79
Charity is a topic that comes up multiple times in this

book as it is the heart of blessed sustenance. Charity is not
limited to spending wealth on others. The Prophet (pbuh)
said, “Every act of kindness is charity.”80 This means that
anything we do that benefits someone else is considered
charity in the sight of God. In the above verse, Allah
reminds us that our wealth is a trust from Him. We can
fulfill that trust by spending a portion of that wealth in
charity.
He also reminds us that such charity will bring about

great rewards. The reward for charity is experienced in
79
Quran 57:7
80
Tirmidhī 1970

128
both worlds. In this world, the generous soul experiences

barakah in his wealth as well as an increase in wealth. In
the next, he experiences multiplied rewards for every
action that benefited another creature.
Charity should be a lifestyle for the believer. It should

never be something that we only do in Ramadan when
feeling guilty, or on a public platform. It should be a part
of our daily lives. Every day we should seek out
opportunities to benefit others and serve society. Even if
we do not have any wealth to give, we should look for
other opportunities to earn the reward of charity by
spending some of our time and knowledge in the path of
God. A lifestyle of service earns blessings in every aspect
of our lives, especially our wealth.
Dr. Khalil Abdurrashid describes the life of the believer as

such;
In Islam, from birth throughout a person’s

lifespan, charitable giving fashions a person’s
daily, nightly, and monthly routine. Even the body
itself is included in the expectation of charitable
giving for the Islamic tradition encourages a
person to engage all their bodily limbs in
charitable acts.81
81

129
Sharing and Hospitability
Abū Huraira narrates that Allah's Messenger

(pbuh) said, “The food for two persons is sufficient
for three, and the food of three persons is
sufficient for four persons.”82
Linked to gratitude and generosity is hospitality. Islam

encourages us to treat our guests with honor and to share
our meals. The true believer does not focus on his
stomach only. A beautiful way to express our gratitude to
God for every blessing He has gifted us with is to share it
with others. This does not only manifest itself in charity,
but also in other types of generosity like sharing meals,
honoring guests, and sending gifts to our neighbors and
relatives. Every act of kindness causes a barakah effect on
our wealth and lives.
Fair Trade
Hakīm bin Hizām narrated that the Prophet (pbuh)

said, “The seller and the buyer have the right to
keep or return goods as long as they have not
parted or until they part; and if both the parties
spoke the truth and described the defects and
qualities (of the goods), then they would be blessed
82

130
in their transaction, and if they told lies or hid

something, then the blessings of their transaction
would be lost.”83
I quoted this narration in the previous chapter to show

the importance of transparency in business. There are
many lessons to derive from this narration, including an
important lesson related to barakah. Note that at the end
of this narration, the Prophet (pbuh) states that the
blessings of a transaction are dependant on whether the
trade was honest or not. If either party is dishonest, it
causes a loss in blessings for that individual.
Islam is a religion that demands the highest level of

character from us, especially in business. There is no room
in Islam for shady business deals, cheating customers, or
hiding defects. If we want our wealth to be blessed, we
must be honest, fair, and transparent in every deal we do.
This is one of the primary methods of turning our wealth
into blessed sustenance.
Early Hours
Abū Hurairah narrated that the Messenger of Allah

(pbuh) said, “O Allah, bless my nation early in the
morning...”84
83
Bukhārī 2079
84
Ibn Mājah 2237

131
The early hours of the day are considered blessed in Islam.

Recently, many Non-Muslims have discovered this and
have been pushing this idea of starting one’s day early.
They claim that they cannot understand why but people
get more done when they begin their days early, and time
seems to last longer. Muslims, however, recognize this as
the blessings of the early hours.
Islam encourages us to start our day early, that is why the

first prayer (Fajr) is before sunrise. This forces us to wake
up before sunrise. Should we decide to stay up and start
work then, we will discover a lot of blessings in our time,
as well as the wealth earned during those early hours.
Islam does not encourage a lazy lifestyle. Sleeping less,

working more, and spending more time in community
service are all part of the Islamic lifestyle. A healthy
balance needs to be achieved but if sleep should never be
our main priority in life, in a way that half our lives or
more are wasted sleeping. Early to bed and early to rise
should be a habit for all of us.
Dua (Supplication)
The Messenger of Allah (pbuh) said: When one

rises in the morning, one should say: “We have
reached the morning, and in the morning the
dominion belongs to Allah, the Lord of the
universe. O Allah! I ask Thee for the good this day

132
contains, for conquest, victory, light, blessing, and

guidance during it; and I seek refuge in Thee from
the evil it contains, and the evil contained in what
comes after it.” In the evening he should say the
equivalent.85
If you want something in life, you simply need to ask God

for it. Allah answers the duas of anyone who calls on Him,
as long as what they are asking for is beneficial for them.
Therefore, it makes sense to ask Allah for blessings in our
time, wealth, and everything else. The above narration
includes a recommended supplication. The Prophet
(pbuh) recommended starting every morning and evening
asking God for many things, one of which is barakah. This
shows us that it is recommended to ask Allah for barakah.
We need to revive this practice and make it part of our

daily acts of worship. Whenever we call upon Allah asking
for whatever we need, our supplications should include
asking Allah for barakah in our time, wealth, lives,
progeny, and anything else that is important to us. If we
do this daily, we should notice an increase in barakah in all
these aspects of our lives very soon.
Piety, gratitude, charity, hospitality, fairness, waking up

early and supplication are all ways through which we earn
blessings in our lives and wealth. If we want our
85
Abū Dāwūd 5084

133
sustenance to be blessed, we must strive to earn it in a

way that is pleasing to God, spend it in a way that is
pleasing to God, live in a way that is pleasing to God, and
ask God directly for it.
Generosity and hospitability are important ways of

expressing our gratitude to God for the blessings in our
lives. It is through these actions that we earn an increase
in blessings. The barakah effect of living a pure life goes a
long way towards increasing our happiness and inner
peace.

134

135
Living the Good Life
What constitutes a good life? Is it wealth, prestige, fame,

power, or something else? For many centuries,
philosophers have pondered over the meaning of a good
life and arrived at a variety of conclusions. Islam, being a
holistic way of life, has its definition of a good life. A good
life is not a life spent fulfilling worldly desires and
engaging in every lustful thought. A good life does not
necessarily include wealth or power, although these
elements do make a difference. A good life is a life spent
pleasing the Creator and serving his Creation. It is a life of
servitude, lived for a higher purpose.
The Quran lists a variety of things as beautification of this

world i.e., things that make life beautiful. At the top of the
list are family and wealth. Allah says in the Quran,
“Wealth and progeny are the beauty of this worldly life,
but everlasting deeds are better in the sight of your Lord,
and a better source of hope.”86
This verse lays down the twin foundations for a good life.
On one hand, we require blessed wealth and a good family
to live a happy life. On the other hand, wealth and family
should help us invest in the Afterlife by becoming sources
86
Quran 18:46

136
of everlasting reward. It is this concept that I wish to

dedicate this final chapter to, everlasting deeds.
The Continuous Deeds
Most deeds end with our death. When we die, we can no

longer pray, fast, perform the pilgrimage, or recite Quran.
That is the end of the test, and there is nothing more we
can do on this front. There are three types of deeds,
however, that continue to benefit us long after we die.
These are wealth, knowledge, and children if they are
dedicated to serving Allah’s religion.
The Prophet (pbuh) said, “When the human being dies, his
deeds end except for three: ongoing charity, beneficial
knowledge, or a righteous child who prays for him.”87
This narration summarizes the three primary sources of

continuous reward. The one that relates directly to the
theme of this book is ongoing charity. Because of this, I
will dedicate the bulk of this chapter to that concept. But
first, a brief description of the other two.
At first glance, the narration is listing three deeds that

last. In reality, it is highlighting three categories of deeds
that last after one’s death. Each of these three categories
is made up of a variety of good deeds and can be expanded
87

137
to include many different forms of ongoing charity,

beneficial knowledge, and children.
Regarding knowledge, leaving behind knowledge that

benefits others can be done in many ways. These include
writing books, recording lectures, publishing courses,
building institutes, donating books to libraries, financing
scholarships, and dedicating a waqf to Islamic educational
projects. There are many ways to leave behind a legacy of
knowledge, and each of us should invest some of our life
into building come form of ongoing knowledge that can
continue to benefit us after our deaths.
Righteous children should not be considered restricted to

one’s biological children. Leaving behind righteous
children, grandchildren, nephews, and nieces, adopted
children, and even students, can all fall into this category.
Any younger person whom we have a positive impact on,
and who then prays for us after our death is included in
this category. Therefore, we must dedicate a portion of
our lives to leaving a positive impact on the young people
around us. The more people we impact, the more people
that will be making dua for us and benefiting us after our
deaths.
Finally, we have wealth and ongoing charity. This is the

primary reason why believers work on building their
wealth. We know that we will all die and leave behind our

138
money, but we also know that we can use our money to

invest in several forms of ongoing charity so that it
continues to benefit us long after we have passed away.
This is Sadaqah Jariyah (continuous charity) and it is the
legacy of every wealthy Muslim who prioritizes the
afterlife over this world.
Ongoing charity comes in dozens of different forms. The

believer is continuously looking for new avenues to invest
his wealth in, not to pile up interest or shares in this
world, but to pile up good deeds long after he has died. So,
the believer takes time to invest in Islamic schools,
orphanages, mosques, waqfs, universities, and many other
forms of continuous reward. In this way, he piles up
thousands of sources of ongoing charity, so that his good
deeds continue to pile up hundreds of years after his
death for as long as Allah wills it to continue.
Throughout our history, there have been thousands of

examples of people who did this. From the companions,
ʿUthmān bin ʿAffān is the clearest example of this. Once
there was a well in Madina owned by a Jewish trader who
did not want to part with it. The community needed
access to the water in that well to thrive in the desert but
he only agreed to sell it for an exorbitant amount.
ʿUthmān, despite getting no worldly benefit from the
trade, bought the well at full price and dedicated it for

139
public consumption. That day the Prophet (pbuh) said,

“Today ʿUthmān has purchased Paradise.”
This is the goal of the believer. Our wealth is not simply

for piling up the good things of this world. There is no
harm in dedicating a portion of our wealth for that, but it
is not the priority. Our wealth is simply a tool to purchase
Paradise by dedicating as much of it as possible for
ongoing sources of charity.
Because of this noble action done by ʿUthmān (RA),

building wells has become a common form of ongoing
charity. This is a good practice, and every believer should
try at least once in their lifetime to contribute to the
building of a well in a community that needs it. It is not,
however, the only way to gain the reward of ongoing
charity.
During the fourth century of Muslim history, a young

woman named Fāṭima al-Fihrī received a large
inheritance from her father. A materialist would look at
such an inheritance as an opportunity to turn money into
more money and find ways to invest it in various
businesses. Fāṭima saw it as an opportunity to invest in
her Afterlife by setting up something that simultaneously
ongoing charity and knowledge that benefits people, a
university.

140
She invested her inheritance into building a university

and dedicated that university to the pleasure of Allah. She
did not it a source of worldly profit for herself, nor did she
care much about this world. Her focus was on building
continuous sources of reward that benefit her in both
worlds. The result is a university that is still in operation a
thousand years later and continues to benefit humanity.
Every scholar that benefited from this university becomes
a potential source of reward for her. This is the potential
benefit of setting up sources of ongoing reward.
There are dozens of other examples of this throughout

Muslim history. The institute of Waqf is a great example
of this. A Waqf is a building or area dedicated to a
particular social benefit, like a mosque, school, library,
hospital, or orphanage. That land cannot be profited from
and must be used for the benefit it was pledged for.
Throughout Muslim history, several public institutes ran
entirely on the Waqf system. Medical care was free
because the entire medical system was based on Waqf.
Education was free because almost all educational
institutions ran on Waqf, and stray animals could even
find a place to stay at several animal shelters set up on
Waqf.
Focused on their Afterlife, with a deep concern for one’s

fellow creation, wealthy Muslims used to dedicate their
money to serving others. Doctors, educators, and

141
humanitarian workers all received their salaries through

generous donors, many of whom chose to be anonymous.
This practice remains in place in many countries
throughout the Muslim world. The donors experience
blessings in their sustenance as a large portion of it is
dedicated to pleasing God through taking care of His
Creation.
The Believer’s Legacy
The believer does not allow himself to be distracted by the

glitter and glamor of this world. He knows it is all
temporary and will eventually fade. He enjoys what is
permitted in moderation, but never so much that it
overpowers his soul and blinds him from the purpose of
life. Moderation is key for living a balanced happy life.
The believer’s gaze is focused on the Afterlife. He knows

that another life awaits us all after death. If we strived to
please God in this life, the eternal life will be one of
eternal pleasure. But for those who rejected God’s
message and rebelled against it, then the threat of
damnation is a reality they will have to face. This sobering
reality keeps the world out of the heart of the believer and
in his hand instead. He views the treasures of this world as
a tool. It is simply a tool that he uses to provide for his
family, benefit society, and invest in his Afterlife.

142
The reality of death is something every believer must

contemplate often. The Prophet (pbuh) said, “Frequently
remember the destroyer of pleasure.”88 He said this about
death. Death destroys pleasure and remembering it is
scary and awkward, but it is necessary to help keep life in
context and keep us focused on the Afterlife.
The Quran warns us against getting caught up in the

competitions of this world. People compete daily for
amassing wealth, property, prestige, and followers. They
are blinded by this competition until death overtakes
them. Then it is too late to redo one’s life. The one chance
we all have to build the Afterlife is now. Do not wait until
tomorrow as tomorrow may never come.
“The competition to pile up the good things of this

world distracts you until you visit the graves (i.e.,
Until you die), No! Then you will come to know!
Again, No! Then you will come to know! No! If only
you had true knowledge! (Of the end of a person
who chases this world) You will see Hell-fire! You
shall see it with your own eyes! Then, on that day
you will be asked about how you spent the bounty
(that Allah blessed you with).”89
88
Tirmidhī 2307
89
Quran 102:1-8

143
Life is a brief transitional journey for our souls, and death

is the real awakening. We cannot spend the journey
attached to our temporary abode as if it will last forever.
Our eye must remain on the prize, and to assist us in
achieving that goal, we must invest our surplus wealth, as
much as we can spare, into sources of ongoing reward.
This is to ensure that our deeds outlive us, and we
continue to amass rewards in the Afterlife and benefit
humanity long after our souls have left this world.
Wealth is a gift and a test from our Creator. Some people

are tested with poverty, others with wealth, and most
with cycles between the two at different phases in their
life. Each person’s test is unique, yet the way to pass the
test is the same. All we need to do is to remain focused on
the purpose of life in every situation. When life is lived for
Allah, then it is a life worth living regardless of how little
or how much wealth we have. The real blessed sustenance
is that which is pleasing to Allah even if it is a little.
In preparing for the Afterlife, the believer should not

allow himself to be distracted by the glitter and glamor of
this world. All shall fade, but our deeds shall remain.
Building up everlasting deeds should then always be the
priority of the believer.
The Prophet (pbuh) said, “Three things follow a deceased

person. Two of them return and one remains. His family,

144
his wealth, and his deeds follow him. His family and
wealth return, but his deeds remain.”90
In this world, we cherish our family and wealth, and there

is nothing wrong with doing so, but our deeds should be
our priority as only those will accompany us into the
graves.
90

145

146
About the Author
Shaykh Ismail Kamdar is a graduate of a traditional ʿAlim

program. He also holds a Bachelor's in Islamic Studies. He has
studied Islam in both traditional and modern settings and has
been a student of Islamic Studies for almost two decades.
He began studying Islam full-time at the age of thirteen, began

preaching at the age of sixteen, and wrote his first book at the
age of twenty-three. Over the years, he has taught multiple
courses and seminars around the world and has worked with
multiple leading Islamic organizations across the globe.
Shaykh Ismail Kamdar served as the faculty manager and a

senior lecturer at the International Open University for ten
years. During this period, he taught Fiqh, Tafsir, History,
Theology, and Etiquette at the university. He currently works
as the research manager at Yaqeen Institute.
Shaykh Ismail works remotely, freelancing for various

organizations and companies while home-schooling his
children and writing books. He hopes to inspire the ummah to
return once again to their former glory and become role
models for the world.

147

148
Bibliography
Abdurrashid, Dr. Khalil. 2020. Financing Kindness as a Society: The

Rise & Fall of Islamic Philanthropic Institutions (Waqfs). 9
January. Accessed January 7, 2021.
https://yaqeeninstitute.org/khalil-
abdurrashid/financing-kindness-as-a-society-the-rise-
fall-of-islamic-philanthropic-institutions-waqfs.
Abū Ghuddah, ʿAbd al-Fattah. n.d. The Value of Time.

nmusba.wordpress.com.
Adam, Mufti Faraz. 2018. Zakat is Not Just Charity: Unlocking the
Transformative Power of Islam’s Third Pillar. 23 May.
Accessed January 7, 2021.
https://yaqeeninstitute.org/mufti-faraz-adam/zakat-
is-not-just-charity-unlocking-the-transformative-
power-of-islams-third-pillar.
al-Albānī, Muḥammad Nāṣir al-Dīn. 2002. Silsilat al-aḥādīth al-

ṣaḥīḥa wa-shayʾ min fiqhihā wa-fawāʾidihā,. Riyadh:
Maktabat al-Maʿārif.
al-Andalusi, Ibn Ḥazm. 1998. In Pursuit Of Virtue. London: Ta-Ha

Publishers.
al-ʿAsqalānī, Ibn Ḥajar. 2012. Fatḥ al-Bārī. Beirut: Al-Maktaba al-

Assrya.
al-Bukhārī, Muḥammad b. Ismāʿīl. 2009. al-Adab al-Mufrad.

Leichester: UK Islamic Academy.

149
—. n.d. Ṣaḥīḥ al-Bukhārī. Karachi: Qadimi Kutub Khana.
al-Ghazālī, Abū Ḥāmid. n.d. Iḥyāʾ ʿulūm al-dīn.
al-Ghazali, Muhammad. 2000. A thematic commentary on the

Qur'an. London: IIIT.
al-Hassani, Salim T.S. 2012. 1001 Inventions: The Enduring Legacy

Of Muslim Civilization. Washington: National Geographic.
Ali, Abdullah Yusuf. 1993. The Holy Qur'an: Translation and

Commentary. Durban: IPCI.
al-Isfaḥānī, Abū Nuʿaym. 2010. Ḥilyat al-awliyāʾ. Beirut: Dār al-

Fikr.
al-Jawziyya, Ibn Qayyim. 2010. Madārij al-Sālikīn. Lebanon: Dar

Al-Kotob Al-Ilmiyah.
Alkhateeb, Firas. 2015. Lost Islamic History. London: Hurst.
al-Maḥallī, Jalāl al-Dīn and Jalāl al-Dīn al-Suyūṭī. 2007. Tafsīr al-
Jalālayn. Jordan: Royal Aal-Bayt Institute for Islamic
Thought.
Al-Qaradawi, Yusuf. 2011. Fiqh al-Zakah. Selangor: Islamic Book

Trust.
as-Sibaa'ie, Dr. Mustafa. 2005. Civilization of Faith: A Journey

Through Islamic History. Riyadh: IIPH.
Kamdar, Ismail. 2015. Best Of Creation. Durban: Islamic Self Help.
—. 2015. Getting The Barakah: An Islamic Guide To Time

Management. Durban: Islamic Self Help.

150
—. 2019. Productivity Principles of ʿUmar II. Durban: Islamic Self

Help.
—. 2017. Self-Confidence. Dhaka: Sean Publishers.
—. 2018. Self-Confidence: The Islamic Way. Durban: Islamic Self

Help.
—. 2015. Time Management. Dhaka: Sean Publication.
—. 2018. Time Management and Barakah in Islam. Durban: Islamic

Self Help.
Kandhelwi, Moulana Muhammad Yusuf. 2006. Hayatus Sahabah:

The Lives of the Sahabah. New Delhi: Zam Zam Publishers.
Khan, Dr. Muhammad Muhsin and Dr. Muhammad Taqi-ud-Din

Al-Hilali. 1996. The Translation of the Noble Qur'an.
Riyadh: Darussalam.
Khan, Dr. Zara. 2020. Reviving the Waqf Tradition: Moral

Imagination and the Structural Causes of Poverty. 2 July.
Accessed January 7, 2021.
https://yaqeeninstitute.org/zarakhan/reviving-the-
waqf-tradition-moral-imagination-and-the-structural-
causes-of-poverty.
Mawdūdī, Abū l-Aʿlā. 2011. First Principles of Islamic Economics.

Leicestershire: The Islamic Foundation.
Murad, Abdal Hakim. 2020. Travelling Home: Essays on Islam in

Europe. Cambridge: The Qulliam Press.

151
Parrot, Justin. 2020. Heavenly Affection: Living the Love of Al-

Wadūd. 9 July. Accessed January 7, 2021.
https://yaqeeninstitute.org/justin-parrott/heavenly-
affection-living-the-love-of-al-wadud.
Parrott, Justin. 2020. Does That Apply to Non-Muslims, Too? 24

November. Accessed January 7, 2021.
https://yaqeeninstitute.org/justin-parrott/does-that-
apply-to-non-muslims-too.
Qadhi, Yasir. 2002. 15 Ways to Increase Your Earnings from the

Quran and Sunnah. Al-Hidaayah Publishing.
—. 2001. Duʿā: The Weapon of the Believer. Birmingham: Al-

Hidaayah.
Ramadan, Tariq. 2007. The Messenger: The Meanings of the Life of

Muhammad. Oxford: Penguin Books.
Robbins, Tony. 2017. Unshakeable: Your Guide to Financial Freedom.

London: Simon & Schuster.
Sharif, M. M. 2016. A History of Muslim Philosophy. Selangor:

Islamic Book Trust.
Utz, Dr. Aisha. 2011. Psychology from an Islamic Perspective.

Riyadh: IIPH.

152

153
Glossary
Abū: “Father of” commonly used in Arab culture as part of a

kunya or nickname indicating parentage.
Adab: Manners, refers to external actions that are considered

good and polite behavior in society.
Akhlāq: Character, refers to internal personality traits and good

character.
Allah: The Arabic name of the one true God who created the
universe.
ʿAlim: Plural. ʿulema. Someone who has studied Islamic Studies

at a higher level and graduated in the field of Islamic Studies. A
qualified Islamic scholar.
Awliyāʾ: Sing. Walī. A righteous, friend of God or political ally,

depending on context and usage.
Barakah: Divine blessings or abundance when something

produces more than it logically should. When something is
blessed by God.
Bint: “Daughter of” is commonly used in Arab culture to

indicate the father of an individual. Many individuals are more
commonly known by their fathers’ names.
Caliph: Successor, a title given to the ruler of the Muslim Empire

in pre-modern times.
Fajr: The morning prayer, prayed before sunrise.

154
Fitrah: The natural disposition of humans which includes

natural beliefs, morals, and intuitions.
Hadith: A narration of something that Prophet Muhammad (s)

said or did.
Hadith Al-Qudsī: A narration from Prophet Muhammad (s) of

something that Allah said, separate from the Quran.
Ḥajj: The major pilgrimage performed in Makkah during the

12th month of the lunar calendar, it is the fifth pillar of Islam
and obligatory once in a lifetime.
Ḥalāl: Something that is permitted in Islamic Law. The default

principle is that everything is permitted unless it can be proven
to be prohibited.
Ḥarām: Something that is prohibited in Islamic Law.
Ibn: “Son of” commonly used in Arab culture to indicate the

father of an individual. Many individuals are more commonly
known by their fathers’ names.
Iḥsān: To perform an action at the highest level of excellence. In

worship, it means to worship Allah as if you can see Him, and if
you are unable to do that, to know that He sees you.
Imām: Leader, an honorary title given to classical Muslim

scholars.
Kunya: A component of an Arabic name, a type of epithet,

usually referring to the bearer's first-born son or daughter.

155
Musnad: A compilation of hadiths arranged according to the

level of the primary narrator.
Ottoman: Name of a former Turkish empire that was founded

about 1300 by Osman and reached its greatest territorial extent
under Suleiman in the 16th century. It collapsed after World
War I.
Qadar: Destiny, the sixth pillar of faith. Muslims believe that

God knows everything that was, is, and will be. They also
believe that nothing can happen without His Will.
Quran: The Word of Allah revealed to the Prophet Muhammad

(s) in Arabic.
Riḍā Bil Qadha: Being pleased with one’s fate. The Islamic
concept of being happy with whatever God has destined for us.
Rizq: Sustenance, everything that God has provided for us.
Sadaqah: Optional charity that is given beyond the obligatory

Zakah.
Ṣaḥīḥ: Authentic, refers to a hadith whose chain of narrators is

authentic. It also can refer to a compilation made up primarily
of authentic hadiths.
Salah: The Islamic ritual prayer. It refers to the obligatory

prayer prayed five times daily or any extra prayers.
Sunan: A title that is given to various hadith compilations.
Tafsīr: Exegesis of the Quran, a book, lecture, or article

dedicated to explaining the meanings of the Quran.

156
Tawakul: The Islamic concept of trusting God with one’s destiny

while doing whatever is within one’s capabilities.
Umayyad: A member of a Muslim dynasty that ruled the Islamic

world from AD 660 (or 661) to 750 and Moorish Spain 756–1031.
The dynasty claimed descent from Umayya, a distant relative of
Muhammad.
Umrah: The minor pilgrimage that can be performed in Makkah

any time of the year.
Waqf: An endowment, a project that is dedicated to the welfare

of society in which the owner does not receive any financial
benefits.
Zakah: The obligatory Islamic tax upon wealthy Muslims. Zakah

is the third pillar of Islam and refers to Muslims paying 2.5% of
their excess wealth towards charitable projects on an annual
basis.
Zuhd: Asceticism, refers to the Islamic concept of detaching

one’s heart from this world and focusing one’s life on preparing
for the Afterlife. Zuhd is an important part of Islamic
spirituality.
Zuhr: The midday prayer prayed soon after the sun reaches the
mid-point in the sky.

157

158
Other Books by Ismail Kamdar
Getting the Barakah: An Islamic Guide to Time Management
Best of Creation: An Islamic Guide to Self-Confidence
Ahmad Climbs a Mountain: A Parable about Achieving Your

Goals
Time Management
Self-Confidence
Homeschooling 101: What to Expect in Your First Year
Having Fun, the Halal Way: Entertainment in Islam
Guidelines for Confused Muslims
Productivity Principles Of ʿUmar II: ʿUmar bin ʿAbd al-ʿAzīz
Themes of the Qur’an
The Greeting of Peace
Time Management and Barakah in Islam
Self-Confidence: The Islamic Way
Verse of the Day Collection
The Book of Hope for Sinners
Islamic Self Help: Volume One
Hope During Times of Pandemics: COVID-19 Edition

159
10 Self-Help Tips from 10 Authentic Hadiths
Discover Your Hidden Gems
Discover Your Confidence91
Website:
Islamic Self Help
http://islamicselfhelp.com
Social Media:
Facebook Page
https://www.facebook.com/ShIsmailKamdar
Twitter Handle
https://twitter.com/IsmailKamdar
YouTube Channel
https://www.youtube.com/c/IsmailKamdar
Audio Lecture Stream
http://www.muslimcentralaudio.com/category/ismail-
kamdar/
91
Information about each of these books can be found at
books.islamicselfhelp.com

Blessed Sustenance

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Blessed Sustenance

Uploaded by

Copyright:

Available Formats

Earning

Copyright © Islamic Self Help 2021/1442 h.

All rights reserved. No part of this publication may be

Written by Ismail Kamdar

Copyright 2021 © Ismail Kamdar

Copyright 2021 © Ismail Kamdar

The Love of Good Things ........................................................... 11

Destined Sustenance .................................................................. 21

The Woodman’s Footsteps......................................................... 32

A Heart at Ease ........................................................................... 58

Working with Purpose ............................................................... 74

A Brick in the Wall ..................................................................... 89

The Honest Trader ................................................................... 103

The Ethical Consumer.............................................................. 115

A Life of Barakah ...................................................................... 124

Living the Good Life ................................................................. 135

About the Author ..................................................................... 146

Bibliography ............................................................................ 148

Other Books by Ismail Kamdar ................................................ 158

Copyright 2021 © Ismail Kamdar

Copyright 2021 © Ismail Kamdar

In the name of Allah, Most Gracious, Most Merciful

Business and spirituality are often seen as incompatible

The Islamic tradition is rich with examples of pious

Copyright 2021 © Ismail Kamdar

Umayyad Empire, yet known for her ascetism.2 ʿUthmān

Islam is a religion that values hard work, pure earnings,

The purpose of this book is to help Muslims find their

Islam places no barrier to how much wealth a believer can

Copyright 2021 © Ismail Kamdar

pure. Trade for a Muslim is an act of worship. It is a way of

Every moment spent trying to earn pure wealth to spend

In this book, you will discover a variety of beliefs, acts,

Step out of the materialistic path for a while and study

Copyright 2021 © Ismail Kamdar

discovery of the ethics, rules, pearls of wisdom, and

Copyright 2021 © Ismail Kamdar

Copyright 2021 © Ismail Kamdar

The Love of Good Things

Money is one of the most misunderstood things in the

Another segment of Muslim society views wealth as the

A third minority group does not seem to understand

Copyright 2021 © Ismail Kamdar

curiously, they continue to live within this system, earn

These are just three out of many different attitudes you

In this chapter, I will attempt to clarify the correct Islamic

The definition of wealth

Before we begin, it is important to clarify the meaning of

Copyright 2021 © Ismail Kamdar

The scholars of Islam generally left the definition of

Imam Malik stated, “If the people were to agree amongst

Furthermore, Ibn Taymiyyah states, “As for dirhams and

Copyright 2021 © Ismail Kamdar

These quotations are essential for shaping our

This is part of the beauty of Islamic Law. Allah did not

Wealth is a part of Rizq

“And there is no creature on earth but that upon

Copyright 2021 © Ismail Kamdar

The second point that requires clarification is that wealth

Anything that forms a part of Rizq cannot be evil in itself.

It is therefore essential that we acknowledge wealth for

The test of wealth

But wealth is also a test. In reality, everything that Allah

Copyright 2021 © Ismail Kamdar