What Is True Wealth of the Soul and How Do We Attain It?
Answered by Shaykh Bassem Itani
Question
What does it mean that true wealth is the wealth of the soul, and how can we attain it?
Answer
All praise is due to Allah, Lord of the worlds, and blessings and peace be upon our master Muhammad, his Family, and all his Companions.
The Prophetic Definition of True Wealth
This profound statement is part of a hadith of the Messenger of Allah (Allah bless him and give him peace), who was granted high wisdom. The full hadith is:
“True wealth is not having many possessions, but true wealth is the richness of the soul.” [Bukhari]
The general meaning of this prophetic saying is that true wealth is not measured by the abundance of material possessions, but rather by the richness of the soul. This richness is when a person feels content with what they have, is satisfied with it, and does not constantly crave more.
The seat of this wealth is the heart, so whoever possesses a richness of the soul possesses a rich heart.
Misconceptions about Wealth and Happiness
Many people believe that wealth equates to having the keys to happiness, a stable life, tranquility, and the secret to success in this world, all because of material possessions like money, real estate, cars, and shares in companies.
However, we see that the Messenger of Allah (Allah bless him and give him peace) corrects this line of thinking with his enlightening words. He provides a precise concept that reflects a deep understanding of the human soul, which can deviate from its natural path due to excessive immersion in materialism.
This immersion can lead to greed, avarice, and an intense attachment to worldly life, prioritizing one’s selfish interests over others—behaviors that ultimately drag a person into the quagmire of materialism, causing them to drown without being able to save themselves.
Redefining Wealth and Poverty: Spiritual Dimensions
This precise prophetic concept lays the foundation for redefining the standards of wealth and poverty according to people’s perceptions, introducing concepts that have moral, spiritual, and psychological dimensions.
It leads one towards spiritual wealth, which is the foundation for living a life of inner peace, psychological security, and mental tranquility, as opposed to spiritual poverty, which is the foundation of a life filled with misery, psychological distress, and worldly suffering.
The Dialogue Between the Prophet (Allah bless him and give him peace) and Abu Dharr
The complete picture of this idea is beautifully illustrated in the exchange between the Messenger of Allah (Allah bless him and give him peace) and the noble Companion Abu Dharr al-Ghifari, who was known for his asceticism and honesty.
The Prophet (Allah bless him and give him peace) questioned Abu Dharr to test his understanding of these concepts, asking:
“O Abu Dharr! Do you think that having much wealth is (what makes one) rich?” He replied, “Yes, O Messenger of Allah!” The Prophet (Allah bless him and give him peace) then asked, “And do you think that having little wealth is (what makes one) poor?” He replied, “Yes, O Messenger of Allah!” The Prophet (Allah bless him and give him peace) said, “True wealth is the richness of the heart, and true poverty is the poverty of the heart.” [Haythami, Mawarid al-Zam’an]
Here, the Prophet (Allah bless him and give him peace) firmly established the concept of spiritual wealth, which embeds positive meanings in the heart and influences a person’s psychological behavior, and the concept of spiritual poverty, which embeds negative meanings in the heart and potentially leads to behavior that could ruin a person’s life.
The Criterion for Measuring True Wealth
Then the Prophet (Allah bless him and give him peace) guided him to a wise, golden rule—a psychological criterion by which every person can measure these two concepts through their inner feelings. He said:
“Whoever has wealth in his heart, what he encounters in this world will not harm him. And whoever has poverty in his heart, nothing in this world, no matter how much he is given, will enrich him. What harms the self is its own greed.”
Indeed, the richness of the soul or heart is being content with what Allah has allotted to you and being satisfied with it, whether you are materially rich or poor. This richness breeds dignity, integrity, and honor, making one esteemed in the sight of both the Creator and the creation.
Whoever possesses this contentment will always find fulfillment, and whoever lacks it will always feel deprived.
The Dangers of Spiritual Poverty
On the other hand, poverty of the soul or heart leads to base behaviors and disgraceful actions.
One who is characterized by this poverty burns with envy over what has eluded them and is deeply anxious about what is to come, whether they are rich or poor. Such a person becomes insignificant in the eyes of both the Creator and the creation.
Whoever is afflicted with this poverty of the soul will always remain poor.
Attaining the Richness of the Soul
Dear questioner, the path to attaining the richness of the soul or heart include:
1. Contentment and Satisfaction:
Make contentment and satisfaction your goal, and be firmly aware that if you are not content with the visible and hidden blessings that Allah has given you and do not find satisfaction in them, you will never achieve the richness of the soul or heart. Instead, you will continue to chase after desires and luxuries.
Whenever you reach what you think is your goal, you will return to running and chasing again, continuing in a state of constant anxiety that will never leave you. This anxiety and unrest can only be calmed by contentment and satisfaction. It has been narrated:
“Be content with what Allah has allotted for you, and you will be the richest of people” [Tirmidhi]
A person cannot reach contentment and satisfaction except through deep, conscious faith and continuous self-discipline.
2. Supplication for Contentment:
Frequently recite this supplication:
“.اللهم إني أعوذ بك من نفس لاتشبع”
“O Allah, I seek refuge in You from a soul that is never satisfied.”
The Prophet (Allah bless him and give him peace) used to teach this to the Companions, saying:
”اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لاَ يَخْشَعُ، ومِنْ دُعَاءٍ لاَ يُسْمَعُ، وَمِنْ نَفْسٍ لاَ تَشْبَعُ، وَمِنْ عِلْمٍ لاَ يَنْفَعُ، أَعُوذُ بِكَ مِنْ هَؤُلاَءِ الأَرْبَعِ.“
“O Allah, I seek refuge in You from a heart that does not humble itself, a dua that is not heard, a soul that is never satisfied, and knowledge that does not benefit. I seek refuge in You from these four.” [Tirmidhi]
The Power of Supplication
Supplication is the essence of worship, and relying on it is essential for Allah to assist you against your own soul that incites evil, which is never content with what it has and is never satisfied.
Supplication can liberate you from the prison of greed and gluttony, from aspiring to those above you, and from eagerly accumulating the fleeting wealth of this world. It can fill your heart with spiritual wealth and adorn it with contentment and satisfaction.
And Allah is the Guide to the purification of souls.
[Shaykh] Bassem Itani
Shaykh Dr. Bassem Hussayn Itani was born in Beirut, Lebanon, in 1965. He earned his Ph.D. in Islamic Studies in 2005. Among his mentors were Shaykh Muhammad Taha Sukkar, Shaykh Adib al-Kallas, Shaykh Mulla Abdul ‘Alim al-Zinki, Shaykh Abdul Rahman al-Shaghouri, Shaykh Abdul Razzaq al-Halabi, Shaykh Dr. Mustafa Dib al-Bugha, Shaykh Dr. Wahba al-Zuhayli, Dr. Muhammad al-Zuhayli, and others, may Allah have mercy on them all.
Shaykh Itani has a rich background in both academic and administrative fields. He has held significant positions in many governmental and non-governmental institutions in Lebanon and abroad. This includes his role as a member of the Academic Committee at SeekersGuidance and a senior teacher with the free online global seminary.
From 2020 to 2021, he served as the Dean of the College of Da‘wa – University for Islamic Studies (Lebanon) – Postgraduate Studies. He was the Director of Dar Iqra for Islamic Sciences from 1998 to 2018. Shaykh Itani is a well-versed teacher in several academic subjects, including Fiqh, Usul, Aqida, and Tafsir. He has supervised and examined numerous Master’s and Doctoral theses at various universities and colleges in Lebanon.
His contributions to Islamic sciences are also evident in his writings and research. His notable works include “The Relied-upon Statements of Imam Zufar in the Hanafi School,” “Collective Ijtihad: The Sublimity of Thought in the 21st Century,” and “Custom and its Impact in Islamic Jurisprudence.” Shaykh Itani has actively participated in numerous scientific conferences and seminars, both in Lebanon and internationally. He is linguistically adept, excelling in Arabic, proficient in French, and comfortably conversant in English.