The Importance of Treasures in Islam
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Islam is very appreciative of anything that benefits humans, including property. Among the evidence, we can see in the study of dharuriyat al-khams (5 urgent matters), which became maqasid as-Shariah (the basic purpose of sharia). Among the 5 things it is hifdzul mal (keep or protect the treasure). Therefore, the treasures in Islam should not be wasted.
It's just that we need to understand, the suggestion of treasuring wealth is not the same as the motivation to pursue wealth and the world. It may be that someone pursues a treasure, but at the same time, he uses the treasure for a waste of money. And even, most of them are gluttonous of the world, his property is squandered for a glorious glamorous life ...
Next, we will see how the spirit of Islam in respecting the treasure,
[1] Treasure is called al-khoir
Al-Khoir in the language means kindness or goodness. And there are some verses in the Qur'an that call the treasures with the mention of al-Khoir .. among them,
The Word of Allah,
وإنه لحب الخير لشديد
And indeed he is, in love of wealth, intense.
Also the word of God,
كتب عليكم إذا حضر أحدكم الموت إن ترك خيرا الوصية للوالدين والأقربين بالمعروف
Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a bequest for the parents and near relatives according to what is acceptable - a duty upon the righteous.
Ibn Abdil Barr said,
والخير ههنا المال, لا خلاف بين أهل العلم في ذلك
Al-khoir here the meaning is a treasure, there is no difference between the scholars in this tafseer.
(at-Tamhid, 14/295).
Then Ibn Abdil Bar mentioned the other four verses in the Qur'an that call the treasure with al-khoir: 2 verses above, then QS. Shad: 32, and QS. an-Nur: 33.
Why is it called al-Khoir?
Khoir means good. The opponent of Syarr, which means evil. So do not get, because wrong in using, al-khoir turned into as-Syarr.
According to al-Hakim at-Turmudzi in Nawadir al-Ushul,
المال في الأصل قوام العباد في أمر دينهم, به يصلون ويصومون ويزكون ويتصدقون, فالأبدان لا تقوم إلا بهذا المال, وأعمال الأركان لا تقوم إلا بهذا المال ... فهذا المال على ما وصفنا حقيق أن يسمى خيرا لأن الخيرات به تقوم
Treasures were originally supporters of the servants for their religious affairs. With their treasure, they can pray, fast, zakat, or alms. physically cannot be upright except with Treasures. Body action can only be accomplished with treasures ... therefore, the treasure with all the characters we mention deserves to be called al-khoir, because much goodness can be done with treasure.
(Nawadir al-Ushul, 4/91).
[2] The treasure is called the mall of God (the treasure of God)
Allah commands us to help those in need, especially slaves who want to be free.
Allah says,
...وآتوهم من مال الله الذي آتاكم...
...and give them from the wealth of Allah which He has given you...
Allah calls the treasure in the above verse with the mall of Allah (God's treasure). So that we understand that the treasure is the trust given by God to us so that the treasure should not be wasted.
[3] Fools according to the Qur'an - those who can not properly use property
Allah forbid us to give the treasure to the fool. Allah says,
ولا تؤتوا السفهاء أموالكم التي جعل الله لكم قياما وارزقوهم فيها
And do not give the weak-minded your property, which Allah has made a means of sustenance for you, but provide for them with it and clothe them and speak to them words of appropriate kindness.
Called sufaha '(stupid) because their mind is not perfect. They are people who can not use the property properly.
[4] Prohibition of israf and tabdzir
Allah calls the tabdzir's agent a friend of devil. And Allah does not love those who like israf (wasteful). Allah says,
...ولا تبذر تبذيرا. إن المبذرين كانوا إخوان الشياطين...
And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully. Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.
God also says,
ولا تسرفوا إنه لا يحب المسرفين.....
And He it is who causes gardens to grow, [both] trellised and untrellised, and palm trees and crops of different [kinds of] food and olives and pomegranates, similar and dissimilar. Eat of [each of] its fruit when it yields and give its due [zakah] on the day of its harvest. And be not excessive. Indeed, He does not like those who commit excess.
What is different israf (wasteful) with tabdzir ?
Conclusion Ibn Abidin,
أن الإسراف: صرف الشيء فيما ينبغي زائدا على ما ينبغي, والتبذير: صرف الشيء فيما لا ينبغي
Al-Israf: uses the treasure for something right, but exceeds the justified limit. While tabdzir: using treasure for something that is not true.
(Hashiyah Ibn Abidin, 6/759).
You eat with excessive dishes, it israf. While when you use treasure for immoral, it is tabdzir.
[5] The use of property will be Reckoning
Prophet sallallaahu 'alaihi wa sallam also reminded that the treasure will be Reckoning. Not only is it derived for how to get it, but it is also related to how to use it.
You can guarantee the treasure you get is kosher. But that's not enough. There is a second task, namely how to use the treasure for the right thing.
In the hadith of Abu Barzah al-Aslami radhiyallahu 'anhu , the Prophet sallallaahu' alaihi wa sallam said,
لا تزول قدما عبد يوم القيامة حتى يسأل ... وعن ماله من أين اكتسبه وفيما أنفقه ...
The feet of a servant on the Day of Judgment will not shift until he is asked about (some things, among other things) about his wealth, where he got and for what he used ...
(HR Turmudzi 2602, ad-Darimi 546 and its status is hasan)
[6] Maximize to support taqwa.
Treasure, when held by a person who does not have taqwa, can be a potential danger. Therefore, he suggested, who is ready to be rich, must be ready to Taqwa (those conscious of Allah). The Prophet sallallaahu 'alaihi wa sallam said,
لا بأس بالغنى لمن اتقى الله
It does not matter that there is wealth for those conscious of Allah.
(Ahmad 23158 and assigned Syuaib al-Arnauth)
Even until when we want to give property to others, try to choose people who pious.
From Abu Said al-Khudri radhiyallahu 'anhu , the Prophet sallallaahu' alaihi wa sallam said,
لا تصحب إلا مؤمنا, ولا يأكل طعامك إلا تقي
Do not take close friends except the believers, and do not eat your food except those conscious of Allah.
(Ahmad 11337 and assigned Syuaib al-Arnauth)
This Hadith does not indicate that we are forbidden to feed the non-believers. We may feed the unbeliever, as God praises the Muslims who feed the captives. And the prisoner for the Companions (Sahabat) is the unbeliever.
Allah says,
ويطعمون الطعام على حبه مسكينا ويتيما وأسيرا
And they give food in spite of love for it to the needy, the orphan, and the captive,
So what does this hadith mean?
Some scholars - such as Imam Ibn Baz, Shaykh Abdul Muhsin al-Abbad and others - understand, the intent of this hadith is to grow close friends with the those conscious of Allah. Because when your treasure runs out, the recipient is your close friend.
When we give our treasures are people who diligently memorize the Koran, then the treasures we give them will turn into the practice of memorizing the Koran. Similarly, when the treasure we give to other pious people (InsyaAllah).
Thus, Allahu a'lam.
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