Significance of Helping The Poor And Needy in Islam

 

In a world that often needs a helping hand, the teachings of Islam stand out for their message of compassion. At the core of this faith lies a strong emphasis on aiding the poor and needy. Crossing cultural barriers, and urging believers to show kindness to those facing challenges. It focuses on charity, empathy, and social responsibility.

Islam highlights the moral obligation to support the less fortunate and showcases how generosity can bring about meaningful change. Giving Zakat and Sadaqah to the poor and needy is an obligation for every Muslim. It is an essential component of worshiping and appeasing Allah the Almighty. Join us as we explore the significance of helping the poor and needy in Islam. Let’s discover the spiritual rewards of embracing Islam’s call to help fellow human beings.

Ways of Helping The Poor and Needy

In Islam, helping the poor and needy is strongly encouraged, and various ways exist. Here are some ways you can help the poor and needy, following Islamic teachings:

Zakat: Zakat is one of the Five Pillars of Islam and involves giving a portion (usually 2.5%) of your wealth to those in need. It is obligatory for Muslims who meet specific financial criteria. Zakat is a systematic way to ensure the redistribution of wealth and to support the less fortunate.

Sadaqah: Sadaqah refers to voluntary acts of charity and giving. It can be given in various forms, such as monetary donations, food, clothing, or even a smile. Sadaqah can be given at any time and in any amount, and it’s a way to purify your wealth and help those in need.

Providing Food and Water: Distributing food and clean water to the poor and hungry is highly rewarding. The Prophet Muhammad (peace be upon him) emphasized the importance of feeding. The hungry and encouraged sharing meals with those in need.

Clothing the Needy: Donating clothing to those who lack proper attire is another way to help the needy. Providing warm clothing in the winter and suitable clothing for different seasons is a compassionate act.

Medical Assistance: Offering medical help to those who cannot afford healthcare is a significant form of charity. Covering medical expenses or providing access to medical care is a way to alleviate suffering.

Educational Support: Providing education and educational resources to those who cannot afford. Them empowers individuals to break the cycle of poverty. Scholarships, textbooks, and school supplies can make a difference.

Shelter and Housing: Supporting initiatives that provide shelter to the homeless or those living in inadequate housing. Is a way to address a fundamental need for security and dignity.

Supporting Orphans: Islam places a particular emphasis on caring for orphans. Financially supporting orphans, providing them with education, and ensuring their well-being is a highly regarded act.

Microfinance: Offering interest-free loans or microfinance opportunities to individuals. Who want to start small businesses can help them become financially self-sufficient.

Volunteering and Service: Giving your time and skills to organizations. That work with the poor and needy can significantly impact you. Volunteering at shelters, soup kitchens, or community centers allows you to engage with those you’re helping directly.

Rewards For Helping The Poor And Needy In Islam

In Islam, helping the poor and needy is a virtuous act and an essential part of one’s faith. Muslims are encouraged to engage in charity and kindness to uplift those less fortunate. Here are ten rewards for helping the poor and needy in Islam, described in detail:

Blessings from Allah (SWT): The primary motivation for helping the poor and needy in Islam is to seek the pleasure and blessings of Allah (SWT). Acts of charity are considered a means of drawing closer to God and gaining His favor.

Purification of Wealth: Giving to the needy purifies one’s wealth, as it prevents hoarding and promotes the circulation of resources among the community. It acknowledges that wealth is a blessing from Allah and should be shared with others.

Forgiveness of Sins: Engaging in acts of charity and helping those in need can serve as a means of expiating sins. It is believed that Allah forgives the sins of those who are generous and compassionate toward others.

Protection from Calamities: Acts of charity are seen as a means of protection from various trials and tribulations. By helping the poor and needy, one may gain Allah’s protection from hardships and difficulties.

Multiplication of Rewards: The rewards for charity in Islam are multiplied manifold. The Prophet Muhammad (peace be upon him) mentioned that even a smile to someone can count as charity, and giving to those in need can result in rewards being multiplied many times over.

Elevated Status in Paradise: Those who consistently engage in acts of charity will be rewarded with an elevated status in Paradise. The more one helps the poor and needy, the higher their rank in the Hereafter.

Proximity to the Prophet: Helping the poor and needy is considered following in the footsteps of the Prophet Muhammad (peace be upon him), who was known for his compassion and generosity. Engaging in similar acts can lead to a closer connection with his exemplary character.

Intercession on the Day of Judgment: The charity given in this world can intercede on behalf of the giver on the Day of Judgment. This mediation can result in forgiveness and a lighter reckoning.

Barakah (Divine Blessings) in Life: Acts of charity invite divine blessings into one’s life. A person who helps the poor and needy is believed to receive blessings and ease in their affairs.

Fulfillment of Religious Duty: Islam considers helping the poor and needy a fundamental religious duty. Fulfilling this duty strengthens one’s faith and demonstrates a commitment to the teachings of Islam.

The Hadith On Helping The Poor And Needy

Several hadiths (sayings of the Prophet Muhammad, peace be upon him) emphasize the importance of helping the poor and needy in Islam. Here are a few notable ones:

Hadith on Compassion and Mercy

The Prophet Muhammad (peace be upon him) said: “The merciful will be shown mercy by the Most Merciful. Be merciful to those on the earth, and the One above the heavens will have mercy upon you.” (Sunan Ibn Majah)

Hadith on Caring for Orphans

The Prophet Muhammad (peace be upon him) said: “I and the one who looks after an orphan will be like this in Paradise,” showing his two fingers close together. (Sahih al-Bukhari)

Hadith on the Virtue of Feeding Others

The Prophet Muhammad (peace be upon him) said: “He is not a believer whose stomach is filled while the neighbor to his side goes hungry.” (Sahih al-Bukhari)

Hadith on Helping the Needy:

The Prophet Muhammad (peace be upon him) said: “Whoever relieves a believer’s distress from the distressful aspects of this world, Allah will rescue him from the difficulties of the Hereafter. Whoever alleviates [the situation of] one in dire straits who cannot repay his debt, Allah will alleviate his lot in both this world and the Hereafter.” (Sahih Muslim)

Hadith on the Reward for Helping Others:

The Prophet Muhammad (peace be upon him) said: “Charity does not decrease wealth; no one forgives another except that Allah increases his honor; and no one humbles himself for the sake of Allah except that Allah raises his status.” (Sahih Muslim) - umrelief.org

Prophet Muhammad: The Humble Leader

 

My experience in human resources has led me to study various aspects of the human personality, including the theoretical frameworks that define the characteristics of effective leaders.

Research has established that the most effective of leaders are those who consider themselves to be catalysts and servants to their followers, and whose leadership styles are to support and to advocate.

These leaders believe in their people and communicate that belief to them; they are visible and accessible; they empower, increase participation, support, and share their knowledge (Bolman and Deal 1991).

Who is the Perfect Leader?

“To become truly great, one has to stand with people, not above them.”

As I read this description, I realized that effective leaders are those who work for their people. They are humble, and neither flaunt their status nor exploit their power.

It is hard to come by such individuals in real life, and you rarely come across the perfect combination of humility, knowledge, and charisma that is required of the perfect leaders.

I sat back looking out into the garden and tried to identify an individual who fitted this role. I thought for a while and then slowly smiled to myself; and I had found the perfect leader!

I thought of a man who rose to be the initiator of a new way of life that today has about 1.8 billion adherents spread across the world, a man who at the height of his success maintained the humility displayed in his youth.

His wisdom, he asserted, was never his own but rather was divine revelation; at the height of his success, he proclaimed, “I am but an ordinary man.”

Introducing Muhammad

Let me introduce you to Muhammad (peace and blessings be upon him), the Prophet of Islam.

Charles de Secondat, baron de Montesquieu, a French political philosopher and social critic, said, “To become truly great, one has to stand with people, not above them.”

This reminded me of the building of the first mosque in Madinah: The Prophet had recently completed a tiring and stressful journey, but when he saw his people enthusiastically laying bricks for the mosque, he insisted he would join them; thus laying the foundations of a society in which nobody’s status was too high and no work was too menial.

Through his actions that day, he taught his people enduring lessons on equality, companionship, and respect:

Verily the most honored of you in the sight of God is the one who is the most righteous of you (Al-Hujurat 49:13).

Sharing Chores and Errands

The Prophet ate with his people, he shared the same bread and drank from the same flask. When his people went hungry, he starved too.

He lived with his Companions as one of them and their problems were his own: He laughed with them when they were happy, and he cried with them when they were sad.

On the battlefield, he was always with his soldiers, and at home he helped his wives with their chores.

He could have had luxury yet he slept on a crude straw mat and prayed on the bare earth.

The Prophet was once traveling with a group of people and it was time to rest and cook food. As work was divided and everybody was assigned a task, the Prophet insisted he would contribute too and began to collect firewood.

His Companions argued that there was no need for the Prophet to work; after all, he was the Prophet of God, how could they let him collect firewood!

But he remained adamant saying that since he was part of the traveling party, he too would participate in the work to be done, for he hated to be privileged (Al-Mubarakpuri, 1979).

Truth & Honesty

For most of his followers, the high status of the Prophet is unquestionable. While he lived, he was considered even by his detractors to be a man of truth and honesty.

The genuineness of the message he bought was authenticated by the millions who accepted the new faith he preached with such great passion, willing to sacrifice all they had for their religion and for the man who led them to it.

He was their leader not just in all spheres of life in this world but in the life of the hereafter too, a man of religion, a general, a father, an elder brother, a husband, a friend, and also a Prophet of God.

He could have used this passion that his followers had for him in whatever manner he pleased. And he could have had luxury and deserved it too.

Yet he slept on a crude straw mat that left his back marked, he prayed on the bare earth which left his forehead stained, and he wore clothes that had torn many times over and that he himself had mended. (Al-Bukhari).

“Brother, don’t be afraid; I am not a great king. I am only a son of a lady who ate cured meat.”

Another wonderful example of the Prophet’s humility occurred at the signing of the treaty of Hudaibiyah between the Muslims and the leaders of Makkah at the time.

Making Compromises is a Tough Call

The Muslims, led by the Prophet, had journeyed toward Makkah in order to perform the pilgrimage at the Ka`bah, but the leaders of Makkah did not want this to happen.

To prevent the impending conflict, the Prophet agreed to a treaty with the leaders of Makkah that stipulated the Muslims to go back that year without entering Makkah; however, they would be given the right to enter Makkah for three days every year for the next 10 years.

This treaty, especially some of its other clauses, were seen as a step backward by many Muslims who felt that there was no need for them to compromise when they had both political strength and military prowess, but the Prophet wanted to avoid unnecessary violence and agreed to the treaty.

One incident that highlights the Prophet’s modesty occurred at the actual signing of this treaty: He was mentioned in the document as “Muhammad, the Messenger of God”, a fact that the leaders of Makkah took offence to, saying that if they had recognized the Prophet as the Messenger of God, there would have been no need for the treaty at all.

Tempers flared in the Muslim camp, this was too much of an insult.

The Prophet, however, reacted calmly and wisely. He could neither read nor write and so asked a Companion to show him where his name was written. He then asked for the part “Messenger of God” to be removed and had his father’s name written instead. (This was a common way of referring to people at the time).

He was simply “Muhammad son of Abdullah” (Al-Mubarakfuri 1979).

Gentleness Sets the True Leader Apart

On another occasion, a man new to the Muslim gathering came to visit the Prophet.

The man was filled with awe that made him nervous and anxious; this was natural for the man as his belief told him he was visiting the Prophet of God and the leader of the powerful Muslim nation.

When the Prophet realized the man’s uneasiness, he comforted him saying:

“Brother, don’t be afraid; relax and be at ease.

I am not a great monarch or king.

I am only a son of a lady who ate cured meat.” (Ibn Majah).

So to me, this man epitomizes within himself unimaginable humility, yet he is one of the greatest leaders in history.

He preached the word of God and continued to conquer the hearts and souls of millions.

But even today he is remembered, by the same title he insisted be used when he was alive. This title is simply `Abd Allah (Arabic for the Slave of God).

What Gandhi Said

To end, it is apt to quote Mahatma Gandhi, another simple man and the father of the Indian nation.

What he said captures the essence of the Prophet’s character and his dedication to both his ideals and his people.

It captures the love of not just the 1.8 billion Muslims but also the respect that countless academics, philosophers, and thinkers have for the man called Muhammad.

Gandhi had this to say:

I wanted to know the best of the life of one who holds today an undisputed sway over the hearts of millions of mankind….

I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life.

It was the rigid simplicity, the utter self-effacement of the Prophet the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission.

These and not the sword carried everything before them and surmounted every obstacle.

When I closed the second volume (of the Prophet’s biography), I was sorry there was not more for me to read of that great life.

References

Bolman, Lee G. and Terrence E. Deal. Reframing Organizations. San Francisco: Jossey-Bass, 1991.

“A Journalist’s Guide to Islam .” Council of American-Islamic Relations CANADA. 2003. Accessed 24 July 2007.

Al-Mubarakpuri, Saifur Rahman. Ar-Raheeq Al-Makhtum (The Sealed Nectar): Memoirs of the Noble Prophet. Trans. Issam Diab. India: Maktaba Dar-us-Salam, 1979.

(From Discovering Islam’s archive.)

About Sariya Contractor

Sariya Cheruvallil-Contractor is Research Fellow in Faith and Peaceful Relations at Coventry University and is a convert to Islam.

- aboutislam.net

LET THERE BE NO COMPULSION IN RELIGION

 

One of the fundamental truths established by the sacred texts is that no one can be compelled to accept Islam.  It is the duty of Muslims to establish the proof of Islam to the people so that truth can be made clear from falsehood.  After that, whoever wishes to accept Islam may do so and whoever wishes to continue upon unbelief may do so.  No one should be threatened or harmed in any way if he does not wish to accept Islam.

Among the many decisive pieces of evidence in this regard are the following.  God says:

“Let there be no compulsion in religion.  Truth has been made clear from error.  Whoever rejects false worship and believes in God has grasped the most trustworthy handhold that never breaks.  And God hears and knows all things.” (Quran 2:256)

God says:

“If it had been your Lord’s will, all of the people on Earth would have believed.  Would you then compel the people so to have them believe?” (Quran 10:99)

God says:

“So if they dispute with you, say ‘I have submitted my whole self to God, and so have those who follow me.’  And say to the People of the Scripture and to the unlearned: ‘Do you also submit yourselves?’  If they do, then they are on right guidance.  But if they turn away, your duty is only to convey the Message.  And in God’s sight are all of His servants.” (Quran 3:20)

God says:

“The Messenger’s duty is but to proclaim the Message.” (Quran 5:99)

It is important to note that these last two verses were revealed in Medina.  This is significant, since it shows that the ruling they gave was not just contingent on the Muslims being in Mecca in a state of weakness.

Some people might be wondering that if Islam indeed advocates such an approach, then what is all this we hear about jihad?  How can we explain the warfare that the Prophet, may the mercy and blessings of God be upon him, and his Companions waged against the pagans?  The answer to this is that jihad in Islamic Law can be waged for a number of reasons, but compelling people to accept Islam is simply not one of them.  As for conversion, this is to be done peacefully by disseminating the Message with the written and spoken word.  There is no place for the use of weapons to compel people to accept Islam.

The Prophet, said in his letter to the Roman governor Heraclius:

“I invite you to accept Islam.  If you accept Islam, you will find safety.  If you accept Islam, God will give you a double reward.  However, if you turn away, upon you will be the sin of your subjects.” (Saheeh Al-Bukhari, Saheeh Muslim)

Once people have heard the Message without obstruction or hindrance and the proof has been established upon them, then the duty of the Muslims is done.  Those who wish to believe are free to do so and those who prefer to disbelieve are likewise free to do so.

Even when the Muslims are compelled to fight and then, as a consequence, subdue the land, their duty thereafter is to establish God’s law in the land and uphold justice for all people, Muslim and non-Muslim.  It is not their right to coerce their subjects to accept Islam against their will.  Non-Muslims under Muslim rule must be allowed to remain on their own faith and must be allowed to practice the rights of their faith, though they will be expected to respect the laws of the land.

Had the purpose of jihad been to force the unbelievers to accept Islam, the Prophet would never have commanded the Muslims to refrain from hostilities if the enemy relented.  He would not have prohibited the killing of women and children.  However, this is exactly what he did.

During a battle, the Prophet saw people gathered together.  He dispatched a man to find out why they were gathered.  The man returned and said: “They are gathered around a slain woman.”  So God’s Messenger said:

“She should not have been attacked!”  Khalid b. al-Walid was leading the forces, so he dispatched a man to him saying: “Tell Khalid not to kill women or laborers”. (Sunan Abi Dawud)

Therefore, even in the heat of battle against a hostile enemy, the only people who may be attacked are those who are actually participating in the fighting.

Had the purpose of jihad been to force the unbelievers to accept Islam, the rightly guided Caliphs would not have prohibited the killing of priests and monks who refrained from fighting.  However, this is exactly what they did.  When the first Caliph, Abu Bakr, sent an army to Syria to fight the aggressive Roman legions, he went out to give them words of encouragement.  He said: “You are going to find a group of people who have devoted themselves to the worship of God (i.e. monks), so leave them to what they are doing.” - islamreligion.com

Scientific pride and prejudice

 

Evolution scientists pass off personal prejudices as scientific truth

Most people accept everything they hear from scientists as strictly true. It does not even occur to them that scientists may also have various philosophical or ideological prejudices. The fact of the matter is that evolutionist scientists impose their own prejudices and philosophical views on the public under the guise of Science. For instance, although they are aware that random events do not cause anything other than irregularity and confusion, they still claim that the marvelous order, plan and design manifested in the Universe and in living organisms arose by chance.

For instance, such a biologist easily grasps that there is an incomprehensible harmony in a protein molecule -- the building block of life -- and that there is no probability that this might have come about by chance. Nevertheless, he alleges that this protein came into existence under primitive earth conditions simply by chance, billions of years ago. He does not stop there; he also unhesitatingly claims that not only one, but millions of proteins were formed by chance and then incredibly came together to create the first living cell. Moreover, he defends his view with a blind stubbornness. This person is an “evolutionist” scientist.

If the same scientist were to find three bricks resting on top of one another while walking along a flat road, he would never suppose that these bricks had come together by chance and then climbed up on top of each other, again by chance. Indeed, anyone who did make such an assertion would be considered insane.

How is it possible that people who are perfectly capable of assessing ordinary events rationally, adopt such an irrational attitude when it comes to thinking about their own existence?

It is impossible to claim that this attitude is adopted in the name of science: Science requires taking both alternatives into consideration wherever there are two alternatives equally possible concerning a certain case. If the likelihood of one of the two alternatives is much lower, for example if it is only one percent, then the rational and scientific thing to do is to consider the other alternative, whose likelihood is 99 percent, to be the valid one.

Let us continue, keeping this scientific basis in mind. There are two views that can be set forth regarding how living beings came into existence on earth. The first is that all living beings were created by Allah in their present complex structure. The second is that life was formed by unconscious, random coincidences. The latter is the claim of the theory of evolution.

When we look at scientific data, that of molecular biology for instance, we can see that there is no chance whatsoever that a single living cell  -- or even one of the millions of proteins present in this cell, could have come into existence by chance, as evolutionists claim. As we will illustrate in the following chapters, probabilistic calculations also confirm this many times over. Hence, the evolutionist view on the emergence of living beings has zero probability of being true. 

This means that the first view has a “one hundred percent” probability of being true. That is, life has been consciously brought into being. To put it in another way, it was “created”. All living beings have come into existence by the design of a Creator exalted in superior Power, Wisdom, and Knowledge. This reality is not simply a matter of conviction; it is the normal conclusion that wisdom, logic and science take one to.

Under these circumstances, our “evolutionist” scientist ought to withdraw his claim and adhere to a fact that is both obvious and proven. To do otherwise is to demonstrate that he is actually someone who is sacrificing the spirit of scientific inquiry to further his own particular philosophy, ideology and dogma rather than being a true scientist.

The anger, stubbornness and prejudices of our “scientist” increase more and more every time he confronts reality. His attitude can be explained with a single word: faith. Yet it is a blind superstitious faith, since there can be no other explanation for such blatant disregard of all facts that leads to a lifelong, fanatic allegiance to the preposterous scenario constructed wholly in his imagination. 

The Quran appeals to "men of knowledge" to exercise their faculties and appreciate the wonder of Allah's creation in the world around them and within themselves. It is a sad reflection on the manifest unbelief of modern times, that evolution scientists are using the intellect and senses that Allah has granted them to do just the opposite : negate the wonder of His creation. By disguising their delusions of grandeur as scientific theories, evolution scientists are doing a great disservice to the true spirit of scientific inquiry. - islamweb.net

Will a Non-Muslim Child Go to Jannah?

 

Fate of Muslim children

The children of Muslims who die prior to the age of puberty will go to Paradise. Al-Bara ibn Azib (may Allah be pleased with him) narrates: When Ibrahim, son of the Prophet, died, the Prophet (peace and blessings be upon him) said, “Verily, there is a wet-nurse for him in Paradise.”? (Al-Bukhari)

Anas ibn Malik (may Allah be pleased with him) quotes the Prophet (PBUH) as saying, “If any Muslim has three children and they die prior to the age of puberty, Allah will cause him to enter Paradise on account of his being patient over them.” (Al-Bukhari)

It is clear from this hadith that those children who become a reason for others to enter Paradise, would themselves be in a far better position to enter it, because they are the real cause of the mercy of Allah.

Fate of non-Muslim children

As for children of non-Muslims, they are similar to the children of Muslims with respect to entering Paradise.

Imam An-Nawawi says:

“This is the sound view held by eminent scholars, and it is supported by Allah’s Words, “We will not punish anyone until We have sent a Messenger.” (Al-Israa 17:15)

Now if an adult is not punished for the reason that the truth did not reach him, it is far more reasonable to assume that a child will not be punished.”

A report by Ahmad from Khansa, daughter of Muawiyah ibn Sarim, states that he related her aunt’s following account: “I asked, ‘O Messenger of Allah! Who will be in Paradise?” The Prophet (PBUH) said, “Prophets will be in Paradise and martyrs as well.” Ibn Hajar said that this hadith has a sound chain of narrators?”

Reward for losing a child or more

Having stated the above, we’d like to elaborate on the reward parents will get if they lose a child or more as explained by the Prophet (peace and blessings be upon him) in more than one hadith.

Al-Bukhari and Muslim reported on the authority of Abu Said al-Khudri: Some women asked the Prophet (PBUH): “Appoint a (separate) day to (admonish) us.” The Prophet (PBUH) told them: “If a (Muslim) woman’s three children die, they will be a protection for her from Hell.” A woman asked him, “And what if two of her children die?” He replied: “And (even) if two of her children die.”

As for your question about whether this applies to one who loses one child or not, the answer is yes. This has been stated in the hadith reported by Abu Musa Al-Ashari (may Allah be pleased with him) that the Prophet (PBH) said: “If a child passes away, Allah says to His Angels, ‘Did you take the soul of My servant’s child?’ And the Angels would say, ‘Yes’. Thereupon Allah would say to them, ‘Did you take away the apple of his/her heart?’ ‘Yes,’ the angels would reply. Then Allah asks them, ‘And what did my servant say?’ And the Angels would say: ‘He/she has thanked You and committed all his/her affairs to You.’ Then Allah would say: ‘Then build a house in Paradise for My servant and name it the “House of Thankfulness.” (At-Tirmidhi)

Almighty Allah knows best.

Editor’s note: This fatwa is from Ask the Scholar’s archive and was originally published at an earlier date.

- aboutislam.net

WORK AND WEALTH

 

Western tradition regards work and labor as a cost incurred by those who want to consume the goods thus made available to them.  The natural condition of mankind is considered to be one in which the earth will not satisfy human needs except when human beings work to make it do so.  It is neither a logical nor an inevitable corollary of this view that less work is preferable to more.  Even in this tradition, it is logically possible that some work is much more agreeable than others, and perhaps so much so that some work ceases to be a cost incurred in satisfying wants.  It is, however, usual for this point to be ignored, particularly since an assumption common to economists from the nineteenth century onwards - and most explicit in the ideas of utilitarianism - is that efficiency and disagreeableness increase together, and that paid labor cannot be expected to offer much intrinsic satisfaction.

The concept of work in Islam (called ‘amal) is far broader and has different characteristics and objectives than that understood in the Western economic tradition.  In Islam, work ethic is defined by the Quran itself, which mentions the word ‘amal in 360 verses.  A closely related concept of fi’l (also translated as work) is mentioned in an additional 109 verses.  All these verses stress the need for work and action by human beings.  It is based on this emphasis on work that Islam is considered as the ideology of practice and the practice of ideology, a religion of action, and "the par axis of the believers."[1]  The Quran considers idleness - or squandering of time in pursuit of unproductive and non-beneficial work - as the manifestation of lack of faith and of unbelief.[2]  Man is called upon to utilize "time" in pursuit of work by declaring that God has made the day as means of seeking sustenance.  A person who through hard work seeks God’s "bounty" - which includes all appropriate means of earning one’s livelihood - is most highly praised.  All able-bodied persons are exhorted to work in order to earn their living.  No one who is physically and mentally able is allowed to become a liability on one’s family or the state through idleness.  The work which everyone is required to perform must be "good" or "beneficial" (al-’amal al-salih), but no work is considered as inconsequential in terms of its rewards or punishments in this world and in the next.  One will have to reap whatever rewards or retributions are done as a result of his work. (Quran 99:6-8).

Work, therefore, is regarded not only as a right but a duty and an obligation.  Islam extends to the individual the right to choose the type of work he desires, but along with this freedom comes the obligation to consider the needs of the society as well as the selection of the type of work permitted by the Shariah.

Since all class distinctions are negated by Islam, no line of work permissible by the Shariah is considered demeaning by Islam, which countenances only diversification on the basis of natural talents, skills and technology, or personal inclinations.  Based on its concepts of justice and contracts, Islam makes it an obligation for the worker to perform the tasks which he has contracted to the best of his ability, but since individuals are endowed with different abilities and talents, their productivities will differ.  Justice, however, demands that return to work of every individual must be commensurate with his productivity.

While Islam, in no uncertain terms, is against idleness and socially unproductive work, it maintains that those who are physically or mentally unable to work still retain a right to what the society produces.[3]  This conclusion is based on the property-rights principle of invariant claim to ownership which maintains that all human beings have a right in the resources which God has provided for mankind.  Since the source of physical and mental abilities of human beings, due to which some members of the society are able to possess more than others, is also God, the right of ownership of those less able to the original resources remains valid; just as God’s original right of ownership of resources is not negated when they, along with the creative labor of individuals, are transformed into products, property and wealth.

Earlier, it was mentioned that laboring and owning are central to the Islamic concept of property rights.  Islam encourages man to utilize, to the fullest possible sense, all the resources that God has created and entrusted to man for his use responsibly.  Non-utilization of these resources for his benefit and for that of the society is tantamount to ungratefulness to God’s provision of these resources as is irresponsibility and extravagance.  Wealth is considered an important means by which man can pave the way for the attainment of his ultimate objective.  Islam refers to wealth as "good", an object of delight and pleasure, and a support for the community.[4]  Conversely, involuntary poverty is considered as undesirable.  This particular conception of wealth, however, is qualified in terms of earning, possession and disposition of wealth.

The earning of wealth is qualified through the emphasis on the fact that wealth is only a means for the achievement of man’s ultimate objective and not an end in itself.  It must be earned through "good", "productive" and "beneficial" work.  This type of work is specified by the Shariah which defines the methods of earning wealth lawfully, not only are lawful methods of earning wealth specified, but also the types of economic activity which are prohibited are outlined.  The Shariah specifies non-permissible professions and trade and economic activity which may lead to unlawfully acquired wealth.  Even within each profession, the Shariah specifies proper and improper practices.  Unlawfully acquired or accumulated wealth for its own sake is condemned as "corruption" and retrogression to the basis of all human negative qualities, i.e., greed.

Islam considers wealth as the life-blood of the community which must be constantly in circulation; therefore, its possession excludes the right of hoarding (Quran 9:34-35).  The implication is that lawfully earned wealth must be invested within the community to improve its economic well-being.  Investing wealth is not only measured by the monetary gain associated with it, but also by the benefit which accrues to the society.  The needs of the society, therefore, must be a consideration for the owner of wealth.

Disposition of wealth is subjected to the rules of the Shariah as well.  The first and foremost among these rules is the recognition of the rights of others in this wealth, resulting from the principle of invariant claim to ownership.[5]  Also among these rules are the levies whose amounts are specified and those levies whose amounts are left to the determination by the wealth owner.  All these levies fall due when wealth exceeds a specific minimum amount called nisab.  After these obligations are met, the remainder of wealth belongs to the owner but must be used in accordance with the rules of the Shariah.  Among these are rules which forbid extravagance, opulence, waste or general abuse of wealth.[6]  It cannot be used to harm others or to acquire political powers to corrupt the polity.

While Islam considers lawfully acquired wealth as subject to the protection of the Shariah, it regards the wealth owner as a trustee who holds his wealth as a trust on behalf of God and the community.  Hence, his inability to use his wealth properly provides the basis for the forfeiture of his right to his wealth.  Extravagance, waste and general abuse of wealth is the basis upon which the community can consider him a "safih", a person of weak understanding and one in possession of "weak intellect"; and a person who along with his own financial and moral loss is damaging the interest of the community.  There is a principle (hajr) according to which such a person’s wealth is made the ward of the community, or it’s legitimate representatives, which may limit his right to use only a part of his property to meet his basic needs (Quran 4:5).  That wealth, therefore, is considered "good" and a "support" for the community in attainment, possession, and disposition of which all rules of the Shariah are observed. - islamreligion.com

FOOTNOTES:

[1]Esposito, John, L. (ed.), (1980), Islam and Development, Syracuse University Press.

[2]Al-Tahawi, Ibrahim, (1974) Al-Iqtisad Al-Islami, Majma’ Al-Buhuth al-Islamiyah.

[3]Quran 2:110, 2:254; 9:60; 73:20; 51:19; 17:26; 17:29; 9:34-36; and 51:19.

[4]Quran 29:61; 14:32; 16:14; 45:13; 22:36-37; 2:180 and 215; 62:10; 73:20; 16:6; 17:70; and 7:32.

[5]Al-Liban (1967).

[6]Quran 2:190; 2:195; 9:34.

All Islam Ever Wanted Was Freedom

 

In life, there is only truth, as a reflection and confirmation of the Absolute Truth, Almighty Allah (Al-Haqq).

What we think of and call falsehood is imaginary. It does not really exist. It is only a temporary and conditioned absence of truth.

Likewise, there is only light in this earthly life, for Allah is the Light of the heavens and the earth, which is the source and quintessence of the former.

There is no actual ontological darkness. Its existence, too, is illusory. What we perceive as darkness is no more than a transient and conditioned absence of light.

Even Satan, the incarnation of evil, was not created and preordained as such. He only chose to be so, and was granted by the leave of Allah to operate in such a role until an appointed term.

There is nothing that is intrinsically evil. Evil is only that which some people, under the sway of Satan’s whispers, concoct, while manipulating and abusing certain innocent components of life. In other words, evil is a consequence of some people’s devilish creativity.

Accordingly, we should never unduly worry about the provisional existence of falsehood and its closest ally, darkness. Neither Satan should be a person’s greatest worry. Rather, what we should worry about is the absence of truth and light. If they are brought about, falsehood and darkness, as a result, will instantaneously fade away and vanish.

That is so because the two elements cannot coexist. Truth and light are the antidotes for falsehood and darkness respectively. Similarly, a true believer and servant of Allah is the antidote for Satan and his advances:

Feeble indeed is the cunning (strategy or plots) of Satan (4: 76).

This is the message of the Quranic verse (ayah):

And say, ‘Truth has come, and falsehood has perished. Indeed is falsehood, (by nature), ever bound to perish’ (17: 81).

An example of this is a person who comes for a purpose to a dark room. Certainly, the person will not panic, nor be put off, because of the room’s condition. The only thing he will be concerned about is finding a switch to turn on the lights.

That is, he will worry about and attend to the real things. Doing so will solve all his problems. The presence of darkness in the room and its being an obstacle will not even cross his mind. There is darkness in the room just because the lights are turned off.

As indispensable as they are, at the heart of truth and light lies freedom. It is their soul. In equal measure, at the center of darkness and falsehood lie denial of freedom and its mishandling. Allah declares:

And say: ‘The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve (reject the truth)’ (18: 29).

By freedom it is meant not merely to do whatever and whenever one wills. Rather, freedom means to independently know what is needed to be done to self-actualize, and to be able to do it freely without interferences and constraints.

The Meaning of True Freedom

Just as there are only truth and light, likewise there is only freedom. Impediments and limitations are artificial. There is a direct object targeted by its subject with nothing standing between them.

That is the way Almighty Allah created and sustains life.

The whole universe exalts and declares the praises and glory of its Creator. As such, it serves at once as a testimony to, and sign of, truth. The same holds true as regards the earth and man in his capacity as Allah’s vicegerent on it.

Man has been created free and on al-fitrah, which is a pristine and natural state of purity as well as disposition to worshiping the Creator and living His Absolute Truth. It is a primordial instinct for man to draw ever closer to his “heavenly”, so to speak, origins.

Accordingly, man’s task is but to stay the course and ward off everything that could divest him of his honorable status and his most prized possession: freedom. He only needs to actualize and cherish his recollection of Allah and the truth of Islam – as the only religion in the sight of Allah and the only heavenly-sanctioned life paradigm.

Man simply needs to remain himself and be free. His life, though physically confined to the earth, is to establish reciprocal relationships with the Divinity. He is also to ascertain and unleash the infinity of his metaphysical self, and as such, get access to the infinite meanings, experiences and splendor of the transcendent realm.

Read the full article here

(From Discovering Islam archive)

About Dr. Spahic Omer

Dr. Spahic Omer, an award-winning author, is an Associate Professor at the Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia (IIUM). He studied in Bosnia, Egypt and Malaysia. In the year 2000, he obtained his PhD from the University of Malaya in Kuala Lumpur in the field of Islamic history and civilization. His research interests cover Islamic history, culture and civilization, as well as the history and theory of Islamic built environment. He can be reached at: spahico@yahoo.com.

- aboutislam.net