Did prophet Muhammad live a simple and humble life who had limited means?

Sources

• ✓ 65:7 · At-Talaaq

  65:7 · Muhammad Marmaduke Pickthall

  لِيُنفِقْ ذُو سَعَةٍۢ مِّن سَعَتِهِۦ ۖ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُۥ فَلْيُنفِقْ مِمَّآ ءَاتَىٰهُ ٱللَّهُ ۚ لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا مَآ ءَاتَىٰهَا ۚ سَيَجْعَلُ ٱللَّهُ بَعْدَ عُسْرٍۢ يُسْرًۭا

  Let him who hath abundance spend of his abundance, and he whose provision is measured, let him spend of that which Allah hath given him. Allah asketh naught of any soul save that which He hath given it. Allah will vouchsafe, after hardship, ease.

• ✓ Tafsir Ibn Kathir on 65:7

  Sunni

  Tafsir Ibn Kathir · 65:7

  Allah commands His servants that when a man divorces his wife, he must provide a home for her to reside in until her waiting period ('idda) is completed. This is expressed in the verse: "Let them stay in your houses according to your means." Ibn Abbas, Mujahid, and others explained "according to your means" to mean according to your capacity or ability. Qatada stated that if one can only find space beside his house, he should house her there. Regarding the clause "and do not harm them to make life difficult for them," Muqatil ibn Hayyan interpreted this as forbidding a husband from pressuring his wife to redeem herself with her wealth or forcing her to leave her home. Similarly, Thawri, citing Mansur from Abu al-Duha, explained that the husband should not harm her especially if he changes his mind in the last two days of her 'idda. The next verse portion addresses financial support for those women who are pregnant: "And if they are pregnant, spend on them until they deliver their burden." Many scholars, including Ibn Abbas, early successors (Salaf), and many later scholars, understood this ruling to apply to divorced women in an irrevocable separation ('ba'in) who are pregnant. They say the husband must support them until delivery, just as the husband must support a revocable wife ('raji'ah) during her waiting period whether she is pregnant or not. Others believe that this entire context applies to the revocable wife, emphasizing that the mention of providing maintenance to the pregnant wife is to highlight that the husband's support obligation lasts until delivery, which may be longer than the waiting period, to avoid the misconception that maintenance only covers the 'idda period. Scholars differ on whether the maintenance is for the wife due to the pregnancy or for the fetus alone, with two explicit opinions reported from Imam ash-Shafi'i and others. These discussions lead to further detailed legal issues addressed in jurisprudence. As for "If they breastfeed for you," Allah refers to the wife after she has given birth while still being in the state of divorce. Once she has completed her 'idda, she has the right both to breastfeed the child and to refuse. But if she feeds the child with breast milk—the initial nutritious colostrum essential for the child's growth—she deserves fair compensation for this. She may negotiate the reward with the father or guardian of the child for the breastfeeding. For this reason Allah says, "If they breastfeed for you, give them their wages and consult together in a fair manner." This means their dealings should be equitable without harm, as Allah says in Surah Al-Baqarah, "A mother should not be hurt on account of her child, nor the child on account of his mother." Regarding "If you find it difficult, then let another woman nurse the child," the meaning is that if the divorced wife demands an excessive fee for breastfeeding and the husband refuses or they do not agree on the amount, then he may have another woman breastfeed the child. If the mother agrees to the agreed payment for the hired woman, she remains the most entitled person to feed her own child. When Allah says, "Let a man of means spend according to his means," this means the responsible man—the father or guardian—should provide for the child and mother proportionate to his financial ability. "And whoever is limited in his livelihood, let him spend what Allah has given him" means no soul is burdened beyond what it can bear, as stated repeatedly in the Qur'an. Ibn Jarir narrated a story from Abdullah ibn Humayd who reported that Umar ibn al-Khattab sent money to Abu Ubaidah, who used to wear rough clothes and eat coarse food. After receiving the money, Abu Ubaidah soon began to wear fine garments and eat better food. Umar praised this as a practical example of this verse's meaning about spending according to one's means. Abu al-Qasim al-Tabarani recorded a hadith where the Prophet Muhammad ﷺ said that those who spend a tenth of their wealth, regardless of its amount, are equal in reward. Finally, Allah promises, "After hardship comes ease." This is a certain promise that He will not break, just as He said elsewhere: "Indeed, with hardship comes ease; indeed, with hardship comes ease." Imam Ahmad related a narration where Abu Hurayrah described a couple in dire poverty who prayed for sustenance. The wife prepared the oven and ground the grain, and Allah provided sustenance in abundance, illustrating the truth of this promise. The Prophet ﷺ said that if she had not shaken the millstone, it would still be grinding until the Day of Judgment. In sum, this verse guides the treatment of divorced women by mandating their housing and financial maintenance during the waiting period, protecting them from harm, requiring care for pregnant wives until delivery, providing for the child if breastfed, encouraging fair negotiation for breastfeeding fees, providing for the child and mother according to means, and reassuring with the promise of ease following hardship.

• ✓ Sunan Ibn Majah 38:27

  Sunni Sahih (per Al-Albani)

  Sunan Ibn Majah · Book 38, Hadith 27 · Narrated by Abu Sa'id al-Khudri

  The Messenger of Allah said in his supplication, 'O Allah, let me live as a poor man, let me die as a poor man, and gather me with the group of the poor.' So love the poor, for indeed I heard the Messenger of Allah say this in his prayer.

• ✓ Al-Kafi 6:124

  Shia Da'if

  Al-Kafi · Book 6, Hadith 124 · Narrated by Abu Ja'far (a.s.)

  The Messenger of Allah (peace be upon him and his family) used to eat like a servant and sit in the manner of a servant. He (peace be upon him and his family) used to eat on the ground and sleep on the ground.