In this article we will continue our discussion regarding The Treatise of Rights by Imam Zayn Al-Abidin (AS). We will discuss the Right of Property. Regarding this, the Imam (AS) has said:

And the right of your property is that you should not attain it except by legitimate means and you should only spend it for legitimate causes. You should not spend it improperly, you should not use it wrongfully, and you should only use what is from God in His way and as a means to approach Him.

In it (your property) you should not prefer above yourself one who does not show gratitude to you, and in fact will neither use your legacy well nor use it in obedience to your Lord. In that case you will be an aid to him in that. Or you may bequeath your property to one who spends it in the way of obedience to God in ways better than you do. Then he will gain the benefits, and you will be left with the sins, the regret and the remorse together with the ill consequences. And there is no power but in God.

We can summarize the Imam’s words as follows. The source of wealth is God. Therefore, wealth must be spent in His way. Wealth should be used wisely. Otherwise, it will be left as inheritance. The inheritors might use it properly and gain the related benefits of this world and the Hereafter. The loss might be left for the one who earned it in the first place.

Wealth is not stable. It might belong to us one day and belong to others later. We read the following in the Holy Qur’an:

“Wealth and sons are allurements of the life of this world.” [The Holy Qur’an, al-Kahf 18:46]

This world is so temporary, everything we own and even ourselves shall return to Allah (SWT).

Before going into this topic any further, let’s look at the types of ownership that we have. There are two forms of ownership: true ownership and virtual ownership. True ownership is the form of ownership in which the owner has absolute control over things he owns. Examples include the ownership of the cause over the effect or the mind over imagination. God is the true owner of all things as we can see in the following verse:

“But to God belong all things in the heavens and on earth. And He it is that encompasseth all things.”[The Holy Qur’an, al-Nisaa 4:126]

True ownership cannot be transferred from the owner. However, virtual ownership is the form of ownership in which the owner can use the property and prevent other people from using it. This is like the ownership of man over his wealth. This form of ownership has been developed through the social association of people with one another. That is why it is called virtual. There is no true developmental relationship between the owner and the property. This form of ownership is transferable. We can sense that without a doubt there is a difference between our ownership and Allah’s ownership.

Allah (SWT) has created man and made him the centre of this universe. Everything that happens surrounds humans and their needs. The Holy Qur’an counts the blessings and considers them to be for man’s use as we can read in the following verse:

 “It is He Who hath created for you all things that are on earth.” [The Holy Qur’an, al-Baqarah 2:29]

Also, consider the following verse in this regard:

“Do ye not see that God has subjected to your (use) all things in the heavens and on earth?” [The Holy Qur’an, Luqman 31:20]

And the following verse:

“It is He Who hath produced you from the earth and settled you therein." [The Holy Qur’an, Hud 11:61]

And the following:

“Give them something yourselves out of the means which God has given to you.” [The Holy Qur’an, al-Nur 24:33]

Thus, we see that God has given man a central role in creation, and everything is created for man.

God has created everything including wealth for man’s benefit. The economic system is an important part of the overall Islamic system. It has been set up to meet man’s basic needs such as food, clothing, housing, defense, recreation, health and hygiene, as well as his psychological needs such as man’s desire for beauty.

When humans were placed into this world they had many options and decisions to make, this includes how they chose to spend or interact with worldly means. Many versus in the Quran view this world as play and amusement as we read in the following verse:

“The life of this world is but play and amusement.” [The Holy Qur’an, Muhammad 47:36]

Also, consider the following verse:

“What is the life of this world but play and amusement?” [The Holy Qur’an, al-An’am 6:32]

And the following verse:

“What is the life of this world but amusement and play?” [The Holy Qur’an, al-Ankabut 29:64]

And the following:

“Know ye (all) that the life of this world is but play and amusement, pomp and mutual boasting and multiplying, (in rivalry) among yourselves, riches and children” [The Holy Qur’an, al-Hadid 57:20]

On the contrary many other versus in the Quran see this world and everything else associated with it as good and desirable. As we read in the following verses using the Arabic word “Fadlihi”:

“And if ye fear poverty soon will God enrich you, if He wills, out of His bounty. For God is All-Knowing, All-Wise.” [The Holy Qur’an, al-Tawbah 9:28]

“And thou seest the ships therein that plough the waves, that ye may seek (thus) of the bounty of God.” [The Holy Qur’an, al-Naĥl 16:14]

“(Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which God hath bestowed on them.” [The Holy Qur’an, al-Nisaa 4:37]

“Were it not for the grace and mercy of God on you, in this world and the Hereafter, a grievous penalty would have seized you in that ye rushed glibly into this affair.” [The Holy Qur’an, al-Nur 24:14]

This world doesn’t have to be considered a dark place, this world is a place of opportunity where one can live happily and build themselves a record for the hereafter. Imam Ali said:

“The world is a trade center for God’s friends.”

The Noble Prophet said: “The world is a farm for the Hereafter.”

He also said: “The world is the best aid for the Hereafter.”

He also said: “How good is wealth for a good servant!”

Thus, we can conclude that this world is an intermediate step and a means to reach the Hereafter. The phrases “trade center”, “farm”, and “helper” used in these traditions to refer to this world imply that one cannot attain prosperity in the Hereafter without using the life of this world. However, if we forget the role of this world and consider it the ultimate goal for man, then we will become negligent and seek our absolute welfare in this world. The Holy Qur’an says:

“If God were to enlarge the provisions for His servants, they would indeed transgress beyond all bounds through the earth…” [The Holy Qur’an, al-Shura 42:47]

All men like wealth. Is this love for wealth and motivation to own, a part of man’s nature or is it an acquired form of behavior? Some people believe this to be a part of man’s nature since even animals have an instinct to own which can be observed from their behavior. Some scientists consider this love for ownership not to be an independent instinctive force.

Rather they think it is a means by which man can fulfill other instinctive needs such as eating, clothing, housing, sex, and child-rearing. Animals exert their ownership over objects that they need for specific purposes. The various forms of this ownership can be seen regarding their food, companions, and nest or a place to live. The tendency to own is stronger in animals regarding their stronger inclinations such as hunger, sex and child-rearing.

William James considered ownership to be a form of social expression of personality or a form of psychological volumetric expansion. He said: “The word me does not imply my psychological forces only. Rather it also includes my clothes, my house, my automobile, my property, my bank account, etc. All these things arouse the same senses in me.”

Even though the love for wealth is not instinctive, it has slowly become a value in the society since wealth can help fulfill many of man’s desires. The Qur’an says:

“And violent is he in his love of wealth.” [The Holy Qur’an, al-‘Adiyat 100:8]

Regarding this matter Imam Sadiq (AS) said:

“There is no good in one who does not like to legitimately earn wealth to safeguard his honor, pay back his debts and establish the bonds of kinship.”

Once when the Prophet of God was sitting with a few of his companions, he saw a strong young man who was working hard and had been working since dawn. The companions expressed their unhappiness about that man’s acts and said: “We wish this young man used his strength and youth in God’s way.” The Prophet said:

“No. Do not say this. If he is working so hard in order to prevent himself from asking from people and to be free of need of them, then he is working in God’s way. If he is working hard to fulfill the needs of his weak parents or children, to make them free of need, then he is working in God’s way. However, if he is working hard to collect a lot of wealth and show off to others, then he is working in Satan’s way.”

Thus we realize that whoever works hard to fulfill his needs and safeguard his honor is serving God and such acts of earning wealth are not only not blameworthy, but are considered to be a duty for every man as well. The deeds and types of behavior of the Immaculate Imams are a strong document to support this. Let us read what Muhammad ibn Monkadir said about Imam Baqir . Imam Sadiq said that Muhammad ibn Monkadir once said: “I did not think that Ali ibn Al-Husayn 9 would appoint a better leader after himself.

However, once I saw his son Muhammad ibn Ali 10 and decided to advise him. However, it turned out that he advised me instead. I was in the outskirts of Medina on a very hot day when I saw him working on the farm. I asked myself why such an old man from the Quraysh tribe is working so hard seeking wealth on such a hot day. After greeting him, I asked him why he was working so hard seeking worldly gains.

I said: May God improve your condition. Why is a noble man from the Quraysh tribe seeking worldly gains at this time of day? What would happen to you if the angel of death comes to take your life in this condition? Then he greeted back and said: “If the angel of death arrives while I am working so hard as I am doing now in order to earn a living for myself and children so that I do not have to beg from you for my needs, then I will be found in a state of servitude of God. I should be worried to be caught by the angel of death in a sinful state.”

Then I said: “Yes, you are right. May God have Mercy on you! I wanted to advise you, but you were the one who gave me advice.”11 Thus, we see that our religious leaders made an effort to earn their living so that they did not have to ask others for what they needed. They also taught their followers to earn their own living and not beg.

Those who are working to earn a living for themselves, their wife and children are considered to be in the ranks of those who participate in a holy war in Islam. Imam Sadiq said: “Whoever strives to earn a living for his wife is like one who is fighting in the way of God.”12 In addition, one who abandons his wife and does not fulfill her needs is deprived of God’s Mercy. The Noble Prophet of God said:

“Cursed, cursed, is one who neglects his dependants.”