If God bestowed His blessings on His servant, he did not see its effect on him; He is reprehensible if this is due to miserliness and miserliness towards himself or concealment of God’s blessings
Praise be to God, and may blessings and peace be upon the Messenger of God, his family and companions, as for what follows:
If God bestowed His blessings on His servant, he did not see its effect on him; He is condemned if this was miserliness and miserliness towards himself or concealment of God’s blessings. However, if he did this by way of humility and asceticism in this world, belittling it, devoting himself to the afterlife, and staying away from luxury and enjoyment, then this is to be praised and not blameworthy. The Messenger of God, may God’s prayers and peace be upon him, said to Mu’adh when he sent him to Yemen: Beware of indulgence, for the servants of God are not those who enjoy luxury. Narrated by Ahmad and authenticated by Al-Albani.
The Companions of the Messenger of God, may God bless him and grant him peace, mentioned a day when he had the world, and the Messenger of God, may God bless him and grant him peace, said: “Don’t you hear? Don’t you hear? Immorality is from faith, immorality is from faith“. [رواه أبو داود وابن ماجه وأحمد، وصححه الألباني] Al-Khattabi said: Indecency is bad appearance and immodesty of clothing. Ibn Hajar said: Indecency is a shabby appearance. Ibn Rajab said in choosing the first: In Sunan Abu Dawud and others on the authority of the Prophet, may God bless him and grant him peace, that he said: Indecency is part of faith. Meaning: austerity. And in Al-Tirmidhi on the authority of the Prophet, may God’s prayers and peace be upon him: Whoever abandons clothing out of humility to God Almighty and he is able to do so, God will call him on the Day of Resurrection before the heads of creation so that he will be given the choice of which garment of faith he wishes to wear. Rather, he who abandons clothing even though he is able to wear it is condemned out of miserliness towards himself, or concealing the blessing of God Almighty, and in this came the famous hadith: When God bestows a blessing on a servant, He loves to see the effect of His grace on His servant. I finish.
Among the scholars are those who combined the two matters by saying that what is required is mediation in matters. Al-Tahawi mentioned in (Mushkil Al-Athar) Chapter: Explaining the problem of what was narrated on the authority of the Messenger of God, may God bless him and grant him peace, regarding fine and poor dress, and he supported what was in it from the previous traces. Then he said: The immorality that does not reach its owner to the end of the immorality that leads to what makes the possessor of blessings clear from someone other than the possessor of grace, and the hadiths of Abdullah bin Masoud and Imran bin Husayn on the blessing that is seen on The one who wears it is not one of vanity, extravagance, or reprehensible clothing on the part of the wearer. Praiseworthy clothing is that which is above immorality and there is no immorality less than it.. And what is in the other two hadiths is about clothing in which its wearer does not enter into the highest dress, so the one who does that falls within the meaning of the words of God Almighty: {And those who, when they spend, are neither extravagant nor stingy, and there is a balance between that.}. Similar to this is what the people of knowledge have agreed upon, and what they command people to do with regard to clothing, as Sufyan al-Thawri said: Wear clothes that do not disgrace you to the jurists and do not disgrace the fools. I finish.
Some of them made modesty in dress required in times of distress and need so that the hearts of the poor would not be broken, or at some times and not others so that the custom would not be to be extravagant in clothing and the like. In Marqaat al-Mufafitah: He only encouraged extravagance so that he would not abandon it when needed and would not adopt extravagant clothing, as is seen in people’s custom. I finish.
Sheikh Ibn Uthaymeen was asked in Fatwas (Light on the Path) similar to the question of the noble questioner, and what he answered was: The effect of the blessing depends on the blessing. The effect of the blessing of money is that a person gives a lot of charity and benefits people, and also that he wears what suits him of clothing. Some scholars even said: If a rich man wears the clothing of the poor, then it is considered the clothing of fame, but the need may arise or the interest may be for the person to wear the clothing of the poor if he lives in a poor environment. He would love for him to dress like them so that their hearts would not be broken, because in this case he might be rewarded for this intention and given the reward according to his intention… As for what was mentioned about some of the Companions regarding their austerity, this is a matter of humility so that those around them would not be broken-hearted and think that they cannot dress like theirs or eat like theirs, and in these matters a person takes into account what is best for his interests. I finish.
In the chapter on the comparison between turning away from good things and enjoying them, we mention the reason why some of the Companions, such as Omar ibn al-Khattab, belittled the worldly life, and that this was perhaps due to what he heard from the Prophet, may God’s prayers and peace be upon him, describing the Persians and the Romans: These are people whose good deeds were hastened into the life of this world. Malik narrated in Al-Muwatta on the authority of Yahya bin Saeed that Omar bin Al-Khattab met Jabir bin Abdullah with a porter of meat and said: What is this? He said: O Commander of the Faithful, our desire for meat became intense, so I bought meat for a dirham. Omar said: Doesn’t any of you want to protect his stomach from his neighbor or his cousin? Where does this verse leave you? Did you enjoy the good things you did in your worldly life and enjoy them?}.