The Noble Qur'an, like a radiant lamp, illuminates the path of felicity and salvation for humankind and, with its insightful verses, guides man towards awareness and piety. Verse 28 of Surah l Imrn, by emphasising the trial inherent in wealth and offspring, invites humanity to contemplate the nature of these two blessings and the latent dangers within them. This treatise, relying on the exegesis of this noble verse, explores its profound meanings and, with a deep perspective, examines the various dimensions of the trial posed by wealth and offspring. The objective is to elucidate, in a clear and dignified manner, the ways to liberation from these trials and attainment of the great Divine reward, so that the reader, with an enlightened heart and mind, may proceed towards righteous deeds.
The Noble Qur'an, with the term وَٱعْلَمُوٓا (know), calls man to cognizance of the true nature of wealth and offspring. The word أَنَّمَا indicates exclusivity, meaning that wealth and offspring alone can serve as a trial of a person's faith. In Qur'anic terminology, fitnah (trial) denotes a test that examines ones faith and piety. This trial sometimes leads to unrest and affliction, as illustrated in Surah Al-Baqarah, verse 191, where fitnah is likened to a turmoil more severe than killing. Wealth and offspring, due to human's natural attachment to them, can divert a person from the path of truth and justice. This verse invites man to deliberate on these two blessings and manage them wisely so that, instead of being engulfed by the trial, their changes are directed towards piety and the great reward.
Although both wealth and offspring constitute trials, they test a person from different perspectives. Wealth, owing to mans full control over it, is like a tool in human hands that can be registered in his name and be subject to his command. Offspring, however, due to their independence and own will, do not always align with their parents and may choose a different path. This difference makes the trial of offspring more complex because a person cannot entirely govern the behaviour of his children. Sometimes a child agrees with his father; other times, he is in conflict. This discordance is a test that weighs heavily on the hearts of parents.
The trial of wealth and offspring refers to the unrest arising from greed or withholding. Wealth, if not managed properly, transforms from a blessing into a burden. Excessive accumulation or stinginess in paying obligatory dues such as zakat and khums ensnares a person in the trial. Similarly, offspring may disturb their parents' peace with unreasonable demands or discord. These disturbances challenge a persons faith, as the Noble Qur'an in Surah Al-Baqarah, verse 155, regards wealth and lives as instruments of divine testing:
Justice in managing wealth and conduct with offspring is like the key that unlocks the trial. Excessive wealth is a trial because it inclines man towards miserliness and hoarding; scant wealth is also a trial because it entails need and deprivation. Yet moderation and balance, although difficult, are the liberating path. The Noble Qur'an in Surah An-Nis, verse 5, stresses just management of wealth:
This verse regards wealth as a source of stability and endurance in life, provided it is administered with justice and equity. Paying zakat, khums, and the rights of the poor frees a person from the trial of wealth and guides him towards the great Divine reward.
In the Qur'anic view, poverty is not a virtue but a challenge to faith. Narratives that extol poverty are, from this interpretation, inaccurate and far from truth. Poverty, like a heavy burden, draws man towards deprivation and unrest and turns life into poison. The Noble Qur'an in Surah Al-Baqarah, verse 268, regards poverty as satanic temptation:
This verse presents poverty as a tool of satanic whispering, whereas God promises bounty and forgiveness. Therefore, glorifying poverty contradicts Qur'anic wisdom and is misleading. One must strive to earn lawful sustenance and organise ones life with chastity and sufficiency.
Chastity entails purity in earning and spending wealth, and sufficiency means having adequate means, protecting one from the trial of greed or poverty. These two principles are like wings enabling man to soar towards balance and piety. Lawful and proportionate wealth not only diminishes trials but also adorns life with tranquillity and felicity. This view aligns with the conduct of religious leaders who managed their wealth justly and assisted the poor.
Certain narrations, such as those attributing irrational actslike breaking dry bread with a stoneto religious leaders, are deemed superstitions and unreliable from this interpretation. Religious leaders, as paragons of reason and piety, acted with wisdom and logic. The Noble Qur'an in Surah Yusuf, verse 22, highlights the intellect and knowledge of the faithful:
This verse emphasises the rationality and wisdom of the leaders. Narratives attributing irrational deeds to them are incompatible with their rational conduct and must be purged from superstition.
Widespread poverty worldwide results from economic oppression and the stinginess of the wealthy. Wealth belongs to God and the poor and must be distributed justly. The Noble Qur'an in Surah Al-Hashr, verse 7, affirms this truth:
This verse declares wealth to be for the poor and needy. Stinginess and hoarding constitute a social trial leading to poverty and unrest. Religious scholars, by advocating justice, stress the social responsibility of the faithful in alleviating poverty.
The faithful must seek lawful livelihood and refrain from glorifying poverty. Wealth, as a divine trust, must be managed justly. The Noble Qur'an in Surah Adh-Dhriyt, verse 19, emphasises the rights of the poor in wealth:
This verse underscores the necessity of charity and fulfilling the rights of the poor. Efforts to alleviate poverty are not only a religious duty but also a path to liberation from the trial of wealth.
Materialism, like a deceptive glitter, distances man from Divine knowledge. Vast wealth and worldly adornments,
