On the authority of Abū Hurayrah (رضي الله عنه) who said: The Messenger of Allāh (صلى الله عليه وسلم) said, “Charity does not decrease one’s wealth. Allāh only increases the might of His servant that pardons others. And no one humbles himself for the sake of Allāh alone except that Allāh raises his station.”^[1]

Imām ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī (رحمه الله) explains:

This ḥadīth pertains to the great blessings attributable to charity, showing forgiveness to others and conducting oneself with humility, informing us of the manifest benefit associated with these matters both in this life and the hereafter. It repudiates the pervasive notion that charity decreases one’s wealth, that being powerful and significant is antithetical to pardoning or forgiving others, and that showing humility and humbleness opposes the grandeur of one with a high, lofty position. It confirms that such notions are completely mistaken, representing presumptions that are wholly false.

Charity Does Not Diminish Wealth

As for charity, it does not decrease one’s wealth in the slightest. Even if we were to acquiesce a short-lived financial decline in one way, it would have — in actuality — increased it in a multitude of other ways. This is because charity facilitates the attainment of blessings in one’s wealth, warding it from all forms of decrease, loss, or bankruptcy, thereby increasing it. It also increases the avenues of provision for the one voluntarily giving in charity, blessing him with an increased multitude of means by which he may ultimately increase his wealth, avenues that become available to him specifically rather than his peers. In consideration of the aforementioned, does the short-term decline in wealth attributable to the charity given compare to even one of these magnificent benefits? Charity proffered when appropriate (after one’s financial obligations of zakāh and the needs of one’s dependants have been fulfilled) shall never result in the complete diminishment of one’s wealth, nor in ultimately decreasing it as evidenced by the statement of the Prophet (صلى الله عليه وسلم) himself. Additionally, this is a widely observed fact with several well-known, real-life occurrences attesting as to the truthfulness of this claim. Then, the magnanimous benefits mentioned here are only supplementary to the generous, immense reward, goodness, and lofty station granted by Allāh to the giver of charity.

Pardoning Transgressors Invokes Allāh’s Pardon of Oneself

As for a person showing forgiveness to the verbal and physical abuse he was subjected to at the hands of others, do not surmise this pardoning as representing a form of despicable lowliness or shameful ignominy. Rather, the forgiveness displayed in such circumstances represents the very manifestation of power and might. For true might is to occupy a lofty, praiseworthy station before Allāh and His creation, even if one has the ability to callously subjugate his opponents or enemies. This is because the goodness, praise and commemoration of the creation for the one who forgives (despite having the ability to exact revenge) is well-known and widely recognised. Such pardoning often results in the transforming of hostile enemies into close confidants and friends, drawing admiration from the people towards the forgiver, defending his stance verbally and physically in opposition to his assailants. Just as Allāh’s treatment of the pardoner will only be in a manner consistent with the manner he has chosen to conduct himself, as the one who pardons Allāh’s servants for their shortcomings is most deserving of Allāh’s pardon himself.^[2]

Humility and Humbleness Raises a Person with Allāh

As for the one who humbles himself before Allāh and His creation, Allāh raises his station manifold. As Allāh mentions the attainment of a lofty station in His statement:

يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ

“Allāh will exalt in degree those of you who believe, and those who have been granted knowledge.”
(Al-Mujādilah, 58:11)

Humility and humbleness represent the most magnificent benefit procured for the one who truly attributes himself to Islamic knowledge and īmān. This humility represents complete and perfect submission to the truth, showing obeisance to the commands of Allāh and His Messenger (صلى الله عليه وسلم) by enacting His commands and abstaining from His prohibitions, while conducting oneself with humility when dealing with Allāh’s servants, lowering unto them the wing of forbearance and mercy while harbouring genuine care and concern for the youth and the elders, the honourable among them and even those perceived as despicable. The antithesis to this state is one of arrogance defined as a contempt for the truth, harbouring an indiscriminate hatred and disdain for mankind.^[3]

The three actions mentioned in this ḥadīth are considered a preamble to the adoption of the characteristics of a true muḥsin (good doer).

• The true muḥsin is financially munificent; fulfilling the pleas of the impoverished and needy.
• The true muḥsin pardons the crimes perpetrated by the sinners who abuse and torment him.
• The true muḥsin shows forbearance and humility, showing exemplary conduct and manners in his dealings with everyone.

Such are the people whose exemplary conduct and goodness have completely encompassed all of mankind, whose station is raised by Allāh such that they occupy an abode of honour, nobility and grandeur among the rest of Allāh’s servants. This is supplementary to the immense reward Allāh has already promised them.

His (صلى الله عليه وسلم) statement: “And no one humbles himself for the sake of Allāh alone” also highlights the importance of intending only good, which here corresponds with displaying humility sincerely for the sake of Allāh. This point is salient, as there are a multitude of people that display a sense of humility specifically in their dealings with the wealthy as a ploy to facilitate them being granted some allotment of the riches those individuals have amassed. While others conduct themselves with humility but only when petitioning rulers or authoritative figures, as a duplicitous machination that shall ultimately result in the granting of their request. While still others flaunt a sense of humility to show off, fervently seeking the praise and commendation of the people for their behaviour. All of these approaches are corrupt. The servant of Allāh shall derive no true benefit from his humility except when it is implemented as a means of gaining closeness to Him, seeking His reward, while conducting oneself with goodness and righteousness when dealing with His creation. The very essence of iḥsān and its true spirit is, therefore, to enact deeds of righteousness with complete sincerity to Allāh.

Source: Bahjah Qulūb al-Abrār: 81-82
Translated by: Riyāḍ al-Kanadī