abdulhakeem
30-11-02, 11:24 PM
Islamic policies for combatting poverty
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Among the goals of the Islamic religion is dealing with human problems on the basis of its distinctive and absolute principles. These include its coming from a divine source, its holistic approach, and its realism. Here we will discuss the Islamic policies for dealing with one of these problems, namely poverty.
Islam uses numerous means to combat poverty, which may be summed up in two categories:
1. Thought and concepts
2. Behaviour and interactions
1. Thought and concepts.
The scholars said: “Behaviour results from concepts.” Allaah wants the Muslims to be distinguished by a mature attitude towards poverty (deprivation and need), and to start with a proper point of view towards it and prepare proper procedures for dealing with it and combatting it.
Hence we find that Islam, through the texts of the Qur’aan and Sunnah, has its own distinct concept of this issue, whereby:
(i) Poverty is considered to be a disaster and a serious problem, so much so that it is essential to seek refuge with Allaah from it and to fight it, for it leads to even worse disasters.
(ii) Islam denounces the view of poverty as something holy, and the Jabari view of poverty and deprivation (as an inescapable decree from Allaah). How can one regard as holy a problem which has such negative effects on both the religious commitment and worldly interests of the ummah? How can one view poverty as an unchangeable decree from Allaah, when richness is not viewed in the same way, as a decree by which poverty is warded off, so that people’s condition will be reformed, the land will be populated and people will support one another?
(iii) Islam urges us to make du’aa’ seeking richness (i.e., independence of means). It was narrated in Saheeh Muslim that the Prophet (peace and blessings of Allaah be upon him) said in his du’aa’:
“Allaahumma inni as’aluka al-hudaa wa’l-tuqaa wa’l-afaafa wa’l-ghinaa (O Allaah I ask You for guidance, piety, integrity and independence of means).” (Narrated by Muslim, hadeeth 4898). Among the du’aa’s to be recited morning and evening is:
“Allaahumma inni as’aluka ‘ilman naafi’an wa rizqan tayyiban wa ‘amalan saalihan mutaqabbalan (O Allaah, I ask You for beneficial knowledge, a good provision and righteous deeds that are acceptable).” (Narrated by al-Bukhaari, hadeeth 5859).
(iv) One of the signs of loving others and wanting good things for them is to pray for them to have ample wealth. Al-Bukhaari narrated in his Saheeh that the Messenger of Allaah (peace and blessings of Allaah be upon him) made du’aa’ for his companion and servant: “Allaahumma akthir maalahu (O Allaah increase his wealth)” (narrated by Ibn Maajah, hadeeth 915). He also prayed for ‘Abd al-Rahmaan ibn ‘Awf and ‘Urwah ibn Ja’d for blessing in their business activities, as narrated in Saheeh al-Bukhaari.
(v) Richness (independence of means) after poverty is regarded as a blessing bestowed by Allaah upon His slaves. Allaah says (interpretation of the meaning):
“And He found you poor, and made you rich (self-sufficient, etc.)”
[al-Duhaa :8]
“(He) Who has fed them against hunger and has made them safe from fear” [Quraysh 106:4]
(vi) Wealth is regarded as an important essential of support for both religious and worldly affairs. Allaah says (interpretation of the meaning):
“And give not unto the foolish your property which Allaah has made a means of support for you” [al-Nisaa’ 4:5]
And in a hadeeth qudsi Allaah says: “We send down wealth for the establishment of prayer and paying zakaah.” (Saheeh al-Jaami’, from the hadeeth of Abu Waafid al-Laythi).
According to al-Saheeh, the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No wealth has been of as much benefit to me as the wealth of Abu Bakr.” (Narrated by Ahmad and Ibn Maajah from Abu Hurayrah (may Allaah be pleased with him)).
Jihaad by means of one's wealth is mentioned before jihaad by means of oneself in most places in the Qur’aan.
(vii) Ample provision is a goal which serves to encourage Muslims to do righteous deeds. Allaah says (interpretation of the meaning):
“And if the people of the towns had believed and had the Taqwaa (piety), certainly, We should have opened for them blessings from the heaven and the earth” [al-A’raaf 7:96]
According to a hadeeth the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever wants to have ample provision and an extended lifespan, let him uphold the ties of kinship.” (Narrated by al-Bukhaari, hadeeth 1925)
(viii) Deprivation and need are the consequences which Allaah mentions in order to discourage people from doing bad deeds. Allaah says (interpretation of the meaning):
“… but it (its people) denied the Favours of Allaah (with ungratefulness). So Allaah made it taste extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet Muhammad) which they (its people) used to do.”
[al-Nahl 16:112]
The Messenger of Allaah (peace and blessings of Allaah be upon him) said, according to a hasan hadeeth: “A man will be deprived of rizq (provision) because of sins that he commits.” (Narrated by Ibn Maajah, hadeeth 4012).
(ix) The rich man who spends of his wealth is one of the two people whom it is commended to envy. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There should be no envy except in two cases: a man to whom Allaah has given wealth, then He uses him to spend that wealth in the right way…” (Narrated by al-Bukhaari, hadeeth 71).
(x) It is recommended to spend and give in charity, which usually can only be achieved through being rich.
(xi) There is a distinction between the rich man who gives and the poor man who takes. According to a hadeeth whose soundness is agreed upon, Abu Hurayrah (may Allaah be pleased with him) narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The upper hand is better than the lower hand. The upper hand is the one which gives and the lower hand is the one which asks.” (Narrated by al-Bukhaari, hadeeth 4012).
(xii) Wealth is regarded as something good and man is created with a natural love for it. Allaah says (interpretation of the meaning):
“And verily, he [man] is violent in the love of wealth”
[al-‘Aadiyaat 100:8]
“And you love wealth with much love!”
[al-Fajr 89:20]
2. Behaviour and interactions
Islam did not stop at forming its followers’ concept of poverty; it also explains how that view should shape their behaviour and conduct. It offers realistic and practical solutions which people may use to protect themselves from the spectre of poverty and deprivation, and the results which follow from that. Among these solutions are the following:
(i) Working and striving:
Experts consider work to be the basis of the Islamic economy. It is the main source of halaal income. Work is the prescribed means by which man can achieve the goal of populating the earth over which he has been given authority and of making use of the things that Allaah has subjugated for him, so that he can benefit himself and his fellow human beings by meeting and satisfying his needs.
Islam urges us to strive and work through the following:
(a) Reminding us of the blessing of the subjugation of the earth and all that is in it. Seeking to benefit from it is an act of worship towards Allaah. Allaah says (interpretation of the meaning):
“And surely, We gave you authority on the earth and appointed for you therein provisions (for your life)” [al-A’raaf 7:10]
“He it is Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it); so walk in the path thereof and eat of His provision” [al-Mulk 67:15]
(b) Making striving a sign of sincere reliance on and trust in Allaah. In Saheeh al-Jaami’ al-Sagheer it is narrated from ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If you really put your trust in Allaah as you should, you would be given provision as the birds are; they go our hungry and come back full.” (Narrated by al-Tirmidhi, hadeeth 2266).
The point in this hadeeth is the idea of going out and coming back, striving and moving. The slogan of the Muslim should: “Sow the seeds… and hope for the fruits from the Lord.”
(c) Encouragement to pursue various professions and crafts, including the following:
Trade: The Messenger of Allaah (peace and blessings of Allaah be upon him) worked as a merchant, trading with his uncle then with Umm al-Mu’mineen Khadeejah bint Khuwaylid (may Allaah be pleased with her). His noble companions were also merchants and traders, among them Abu Bakr, ‘Uthmaan, ‘Abd al-Rahmaan ibn ‘Awf, Talhah ibn ‘Ubayd-Allaah and others (may Allaah be pleased with them). The salaf encouraged one another and their students to “adhere to the marketplace”. The books of Fiqh include books devoted to matters of buying and selling and whatever has to do with that, and books dealing with trade and associated matters.
Farming: In Saheeh al-Bukhaari and Saheeh Muslim it is narrated from Anas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no one who plants a seedling or sows crops, and birds or people eat from them, but it will be counted as an act of charity on his behalf.” (Narrated by al-Bukhaari, hadeeth 2152)
Al-Tirmidhi and others narrated from Jaabir and Sa’eed ibn Zayd that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever revives dead land, it belongs to him.” (Narrated by al-Tirmidhi, hadeeth 1299).
Handicrafts and skilled labour: according to al-Bukhaari, the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No one ever eats any better food than that earned by the work of his hand.” (Narrated by al-Bukhaari, hadeeth 1930). The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked, “What kind of earning is best?” He said, “The work a man does with his hands, and every sale is blessed.” (Narrated by Ahmad, hadeeth 1662). According to Saheeh al-Bukhaari and Saheeh Muslim, the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If one of you were to carry wood on his back it is better than if he were to ask anyone (for help) which he may or may not give.” (Narrated by al-Bukhaari, hadeeth 1932)
(d) Working and earning are considered to be acts of charity and a means of giving charity. According to a hadeeth whose authenticity is agreed upon, it was narrated from Abu Moosa al-Ash’ari (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every Muslim is obliged to give charity.” They said, “What if he does not find anything (to give)?” He said, “Then let him work with his hands and benefit himself thereby and give in charity.” (Narrated by al-Bukhaari, hadeeth 5563)
(e) Allaah trained the elite of mankind, the Prophets, to work, so that they might be taken as an example. The Prophets did various kinds or work and handicrafts, such as tending sheep, working with iron, trading, etc. The evidence that has been narrated concerning that includes the following:
The righteous man said to Moosa, who was one of the Mighty Messengers: “I intend to wed one of these two daughters of mine to you, on condition that you serve me for eight years” [al-Qasas 28:27 – interpretation of the meaning]
In Saheeh al-Bukhaari it is narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah never sent any Prophet but he tended sheep. I used to tend sheep for the people of Makkah in return for payment.” (Narrated by al-Bukhaari, hadeeth 2102).
In al-Bukhaari it is also narrated from al-Miqdaam (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The Prophet of Allaah Dawood used to eat from the earnings of his own hands.” (Narrated by al-Bukhaari, hadeeth 1930).
The heirs of the Prophets, the pious scholars, did likewise. Famous names (which indicate their professions) include: al-Bazzaaz (draper), al-Jassaas (plasterer), al-Khawwaas (seller of palm leaves), al-Qattaan (cotton merchant), al-Zajjaaj (glazier).
(f) Not recognizing ownership of things whose source was not work or other prescribed means. Islam forbids seizing by force, robbery, stealing, theft, gambling and ribaa (usury/interest), and any financial earnings that stem from such actions. It establishes punishments for such actions to serve as a deterrent. Hence members of society are obliged to seek means of proper earnings, which usually come only in the form of work.
(g) Warning against begging and cheating others. The Qur’aan urges Muslims to take care of those who do not beg, to try to find out their circumstances and to take care of them. Allaah says (interpretation of the meaning):
“(Charity is) for Fuqaraa (the poor), who in Allaah’s Cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all” [al-Baqarah 2:173]
The two shaykhs narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A man will keep on begging from the people, until he comes on the Day of Resurrection with no flesh on his face.” (Narrated by Muslim, hadeeth 1724).
Muslim narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever asks the people (to give to him) from their wealth in order to increase his own wealth, he is asking for a burning coal, so it is up to him whether he wants to have less or more.” (Narrated by Muslim, hadeeth 1726).
(h) Prohibition of giving charity to those who are not in need. According to Saheeh al-Jaami’ al-Sagheer, Imaam Ahmad and others narrated from Ibn ‘Umar and Abu Hurayrah (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is not permissible to give sadaqah to a rich man or to one who is strong and sound in body.” (Narrated by al-Tirmidhi, hadeeth 589).
According to a hadeeth narrated by the four authors of Sunan and classed as hasan by al-Tirmidhi, the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Asking (begging) is not right except for three (people): one who is stricken with intense poverty, one who heavily in debt and one who owes a high amount of blood money.” (Narrated by al-Tirmidhi, hadeeth 590).
The responsibility of the ruler (the state)
This responsibility may be discharged by creating jobs for the unemployed, supplying them with tools, preparing them professionally and following up their progress. The authors of al-Sunan narrated from Anas ibn Maalik (may Allaah be pleased with him) that a man from among the Ansaar came to the Prophet (peace and blessings of Allaah be upon him), who said: “is there anything in your house?” The man said, “Yes, a blanket, part of which we use to cover ourselves and part we spread underneath, and a cup from which we drink water.” The Prophet (peace and blessings of Allaah be upon him) said, “Give them to me.” So he gave them to him, and the Prophet (peace and blessings of Allaah be upon him) said, “Who will buy these?” A man said, “I will take them for a dirham.” He said, “Who will offer more than a dirham?” two or three times. Then another man said, “I will take them for two dirhams.” So he gave them to him, and he took the two dirhams and gave them to the Ansaari, saying, “Buy food with one of them and give it to your family, and buy an adze with the other and give it to me…” The Messenger of Allaah (peace and blessings of Allaah be upon him) used it to strike a stick in his hand, then he said to him, “Go and cut wood and sell it… I do not want to see you for fifteen days.” So the man went and chopped wood and sold it, then he came and he had earned ten dirhams, some of which he used to buy a garment and some for food…” (Narrated by Abu Dawood, hadeeth 1398).
The great faqeeh Abu Yoosuf (may Allaah have mercy on him) indicated that it is permissible to lend money to the needy from Bayt al-Maal, as the faqeeh Ibn ‘Aabideen narrated from him: “A loan may be made to the one who is incapable – i.e., incapable of cultivating his land because of his poverty – of funds from the Bayt al-Maal sufficient for him to work and utilize his land.” (Usool al-Da’wah, Dr. ‘Abd al-Kareem Zaydaan).
The responsibility of bosses and the ruler (the state) to protect the rights of employees and workers. Allaah tells us that the righteous man said to Moosa (peace be upon him):
“But I intend not to place you under a difficulty” [al-Qasas 28:27 – interpretation of the meaning].
According to a hadeeth whose authenticity is agreed upon, narrated by Abu Dharr (may Allaah be pleased with him), the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Your slaves are your brothers and Allaah has put them under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity (power), and if you do so, then help them.” (Narrated by al-Bukhaari, hadeeth 29).
According to a hasan hadeeth narrated from four of the Sahaabah (Ibn ‘Umar, Abu Hurayrah, Jaabir and Anas – may Allaah be pleased with them all), the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Give the hired worker his wages before his sweat dries.” (Narrated by Ibn Maajah, hadeeth 2434).
According to Saheeh al-Jaami’ al-Sagheer, Abu Dawood and al-Hakam narrated from al-Mustawrid ibn Shaddaad (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever is working for us and does not have a wife, let us help him find a wife, and if he does not have a servant, let us help him find a servant, and if he does not have accommodation, let us help him find accommodation. But whoever takes more than that is either taking too much or he is a thief.” (Narrated by Abu Dawood, hadeeth 2556).
According to a hadeeth qudsi narrated by al-Bukhaari and Ibn Maajah from Abu Hurayrah (may Allaah be pleased with him), Allaah issues a warning to those who underpay workers or deny them their rights. Allaah says: “There are three whose opponent I will be on the Day of Resurrection, and whoever I oppose will be defeated… a man who hires a worker and gets what he wants from him, then he does not give him his wages.” (Narrated by al-Bukhaari, hadeeth 2075).
Jihaad
Among the means which Islam has prescribed for combatting poverty and want is the means of jihaad, to spread the light of Islamic guidance, to open the doors to the conquest of new lands, to destroy the thrones of the tyrants who stand in the way of Islam reaching the people, to seize the wealth that is being used in disobedience towards Allaah and in fighting Him through war and enslaving people, and to this wealth in order to populate the earth and establish the worship of Allaah alone.
Islam encourages jihaad by making promises related to the Hereafter, and promising conquest and booty in this world. Allaah says (interpretation of the meaning):
“O you who believe! Shall I guide you to a trade that will save you from a painful torment?
That you believe in Allaah and His Messenger (Muhammad), and that you strive hard and fight in the Cause of Allaah with your wealth and your lives, that will be better for you, if you but know!
(If you do so) He will forgive you your sins, and admit you into Gardens under which rivers flow, and pleasant dwellings in ‘Adn (Eden) Paradise; that is indeed the great success.
And also (He will give you) another (blessing) which you love, help from Allaah (against your enemies) and a near victory.”
[al-Saff 61:10-13]
“Allaah has promised you abundant spoils that you will capture, and He has hastened for you this”
[al-Fath 48:20]
In Saheeh al-Jaami’ al-Sagheer it is narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I have been sent just before the Hour with a sword, so that Allaah alone will be worshipped with no partner or associate, and my provision has been placed in the shadow of my spear.” (Narrated by Ahmad, hadeeth 4868)
At the time of the conquests of the Rightly-Guided Khaleefahs, jihaad was the greatest source of income for the Bayt al-Maal of the Muslims, which enabled [the Islamic state] to distribute it to every Muslim.
– Social security
No society is without members who are incapable of working or striving in jihaad and earning from their own efforts or being self-reliant, such as widows, orphans, the elderly and the disabled, as well as those whose income from their work is not sufficient, and those who are able to work but are not able to find employment. Islam does not neglect any of these people or leave them exposed to the crushing calamities of poverty and deprivation which would force them to resort to begging. Islam seeks to ensure that they are provided for by the Muslim society to which they belong.
We may divide Islamic social security for the poor and needy into two categories:
· Sponsorship of widows and orphans
· Sponsorship of others
1 -- Sponsorship of widows and orphans.
Allaah mentions the rights of relatives to good treatment alongside His own rights, as He says (interpretation of the meaning):
“Worship Allaah and join none with Him (in worship); and do good to parents, kinsfolk” [al-Nisaa’ 4:36]
Allaah enjoins giving them what they need. He says (interpretation of the meaning):
“Verily, Allaah enjoins Al‑‘Adl (i.e. justice and worshipping none but Allaah Alone — Islamic Monotheism) and Al‑Ihsaan [i.e. to be patient in performing your duties to Allaah, totally for Allaah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allaah has ordered you to give them, e.g., wealth, visiting, looking after them, or any other kind of help)” [al-Nahl 16:90]
And He gives them rights, as He says (interpretation of the meaning):
“And give to the kinsman his due” [al-Israa’ 17:26]
“So give to the kindred his due” [al-Room 30:38]
According to a hadeeth whose authenticity is agreed upon, Abu Hurayrah (may Allaah be pleased with him) narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the Last Day, let him uphold the ties of kinship.” (Narrated by al-Bukhaari, hadeeth 5673).
The Prophet (peace and blessings of Allaah be upon him) described keeping in touch with relatives and helping them as a cause of expanding provision. According to a hadeeth whose authenticity is agreed upon, it was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever would like to have his provision expanded and his lifespan extended, let him uphold the ties of kinship.” (Narrated by al-Bukhaari, hadeeth 1925).
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The tie of kinship is suspended from the Throne and it says, ‘Whoever uphold me, Allaah will take care of him, and whoever cuts me off, Allaah will cut him off.” (Narrated by Muslim, hadeeth 4635).
One of the most important ways of upholding family ties is sponsoring them and giving them material help. Not doing that is counted as breaking the ties of kinship. Let us read what Ibn al-Qayyim said, as transmitted from him by Dr. Yoosuf al-Qaradaawi: “What breaking of ties is greater than seeing him suffering from hunger and thirst, and enduring the worst extremes of heat and cold, and he does not give him even one mouthful of food or a sip of something to drink, or give him clothes to cover his ‘awrah and protect him from heat and cold, or give him somewhere to live under a roof that will give him shade? (See Mushkilat al-Faqr by Dr. Yoosuf al-Qaradaawi, p. 51, 52). It is clear from the above that families are obliged to take care of their poor relatives and help them with their wealth, as a right and by virtue of the ties of kinship.
2 – Sponsoring others
This general sponsorship of the poor and needy by individual members of society is achieved in two ways:
(a) Zakaah on wealth.
This is one of the pillars of Islam which represents the lowest limit of the obligations upon the wealth of the rich members of society, which is to be given to the poor and the eight other categories of people mentioned in the 60th aayah of Soorat al-Tawbah, at the end of which it states that this is an obligatory action:
“As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al‑Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise” [al-Tawbah 9:60 – interpretation of the meaning]
In a hadeeth whose authenticity is agreed upon, it was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) sent Mu’aadh to the Yemen, after commanding him to call the people to Tawheed and then to prayer, he said to him: “Tell them that Allaah has enjoined upon them a charity to be taken from their rich and given to their poor.” (Narrated by al-Bukhaari, hadeeth 1308).
Zakaah is regarded as the most important income which, subject to the relevant conditions, relatives and family members deserve to be given. Allaah says (interpretation of the meaning);
“and do good to … the neighbour who is near of kin, the neighbour who is a stranger” [al-Nisaa’ 4:36] . This affirms the rights of neighbours to good treatment.
According to a hadeeth whose authenticity is agreed upon, it was narrated from Ibn ‘Umar and ‘Aa’ishah (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon them) said: “Jibreel kept exhorting me with regard to neighbours until I thought that he would make them heirs.” (Narrated by al-Bukhaari, hadeeth 5555).
(b) Al-Kafaaraat (expiations) - punishments in this world which expiate for some sins, such as:
Kafaarat al-yameen (expiation for oaths). Allaah says (interpretation of the meaning):
“… for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave…” [al-Maa’idah 5:89]
The expiation for having intercourse during the day in Ramadaan. This action invalidates the fast and necessitates making up the fast and offering expiation. The Messenger of Allaah (peace and blessings of Allaah be upon him) explained it in the hadeeth narrated by the jamaa’ah from the man who had intercourse with his wife during the day in Ramadaan. The Prophet (peace and blessings of Allaah be upon him) asked him, “Do you have the means to free a slave? Are you able to fast for two consecutive months? Do you have the means of feeding sixty poor persons?” (Narrated by al-Bukhaari, hadeeth 6217)
The expiation for zihaar. Zihaar is (a form of jaahili [pre-Islamic] divorce) where a man says to his wife, “You are to me like my mother’s back.” Both the Qur’aan and Sunnah explain the expiation for zihaar. It is described in the Qur’aan in aayahs 3-4 of Soorat al-Mujaadilah; in the Sunnah, al-Tirmidhi narrated a hadeeth which Abu Dawood classed as hasan (but it is a saheeh hadeeth) from Muslimah ibn Sakhr al-Bayaadi, in which it is explained that the expiation for zihaar is like the expiation for having intercourse during the day in Ramadaan.
Fidyah (ransom) for committing an action which is forbidden whilst in ihraam:
Allaah says (interpretation of the meaning):
“And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity — feeding six poor persons) or offering sacrifice (one sheep)” [al-Baqarah 2:196]
Al-Bukhaari, Muslim and others narrated the details of this in the hadeeth of Ka’b ibn ‘Ajrah (may Allaah be pleased with him), who described that the Prophet (peace and blessings of Allaah be upon him) said to a man who was suffering an ailment in his scalp: “Shave it then slaughter a sheep as a sacrifice, or fast for three days, or feed three saa’ of dates to six poor persons.” (Narrated by Abu Dawood, hadeeth 1582)
Fidyat al-siyaam (expiation for not fasting). Allaah says (interpretation of the meaning):
“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)” [al-Baqarah 2:184]
Ibn ‘Abbaas explained what was meant by this, as was narrated in Saheeh al-Bukhaari. ‘Ataa’ narrated that he heard Ibn ‘Abbaas reciting the aayah (interpretation of the meaning):
“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)” [al-Baqarah 2:184]
Ibn ‘Abbaas said: “This has not been abrogated. It means an old man or an old woman who is not able to fast, so let them feed one poor person for each day they miss. Among the fuqahaa’ are some who think that a pregnant woman or nursing mother who breaks her fast out of fear for herself or her child should also pay the fidyah.
Al-Nudhoor (vows). Allaah says (interpretation of the meaning);
“And whatever you spend for spendings (e.g., in Sadaqah — charity for Allaah’s Cause) or whatever vow you make, be sure Allaah knows it all” (Qur’aan 2:270)
Al-Bukhaari and Muslim narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning vows: “They make the miser pay up.” (Narrated by al-Bukhaari, hadeeth 6118).
(d) Feeding the poor and offering sacrifices, for example:
Al-Hadiy – a sacrifice offered as one of the rituals of Hajj, of which the poor are allocated a share. Allaah says (interpretation of the meaning):
“…eat thereof, and feed the poor who does not ask (men), and the beggar who asks (men)…” [al-Hajj 22:36]
al-Udhiyah – sacrifices offered at Eid al-Adhaa, concerning which the Messenger of Allaah (peace and blessings of Allaah be upon him) said, according to the hadeeth narrated in Saheeh Muslim from ‘Abd-Allaah ibn Waaqid: “Eat some, store some and give some in charity.” (Narrated by Muslim, hadeeth 3643).
‘Aqeeqah – a sacrifice offered on the occasion of a baby’s birth – two sheep for a boy and one for a girl, of which the poor have a share. According to a hasan hadeeth narrated by Ahmad in his Musnad and al-Bayhaqi in al-Sunan al-Kubra from Abu Raafi’, the Messenger of Allaah (peace and blessings of Allaah be upon him) said to his daughter Faatimah, “Shave his hair and give its weight in silver in charity to the Ahl al-Suffah [poor Muslims who were living in the mosque] or to the poor.” (Narrated by Ahmad, hadeeth 25941; al-Durar al-Bahiyah by al-Shawkaani, edited by Muhammad al-Hallaaq, p. 266)
(e) Voluntary charity. This refers to non-obligatory actions, where it is left to a man’s faith and charitable nature to give without being asked. So he spendswithout being asked and believes that Allaah will compensate him, and he hopes for a greater reward.
Allaah says (interpretation of the meaning):
“And whatever good you send before you for yourselves (i.e. Nawaafil — non‑obligatory acts of worship: prayers, charity, fasting, Hajj and ‘Umrah), you will certainly find it with Allaah, better and greater in reward” [al-Muzzammil 73:20]
“and whatsoever you spend of anything (in Allaah’s Cause), He will replace it. And He is the Best of providers” [Saba’ 34:39]
Among the ahaadeeth which encourage giving in charity, it is sufficient for us to quote the hadeeth narrated by the two Shaykhs (al-Bukhaari and Muslim) from Abu Hurayrah (may Allaah be pleased with him), which says that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever gives in charity the equivalent of a date from good earnings – for Allaah does not accept anything except that which is good – Allaah will receive it in His Right Hand and take care of it for the one who gave it, just as any one of you takes care of his foal when it is born, until it becomes like a mountain.” (Narrated by al-Bukhaari, hadeeth 1321).
One kind of voluntary charity is the sadaqah jaariyah (ongoing charity) (al-waqf al-khayri – charitable endowment). The Messenger of Allaah (peace and blessings of Allaah be upon him) encouraged this kind of charity as was narrated in Saheeh Muslim and elsewhere, in the hadeeth narrated from Abu Hurayrah (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a man dies, all his good deeds come to an end except for three things: sadaqah jaariyah…” (Narrated by al-Tirmidhi, hadeeth 1297)
The Muslims responded to this encouragement and established so many great examples of sadaqah jaariyah, which became a source of pride pointing to the distinct nature of the Islamic system. The Muslims sought out areas of social need, both obvious and hidden, and allocated to them different kinds of awqaaf which took care of all the needs of people and animals.
4 – Sponsorship by the ruler (the state)
Islam obliges the ruler – what we call the state or the government nowadays – to take care of all the people in general and the needy in particular. The ruler or state is responsible for that before the people and before Allaah. Allaah says (interpretation of the meaning);
“Verily, Allaah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice” [al-Nisaa’ 4:58].
According to a hadeeth whose authenticity is agreed upon, the Messenger of Allaah (peace and blessing of Allaah be upon him) said: “Each of you is a shepherd and each of you is responsible for his flock. The imaam (ruler) is a shepherd and is responsible for his flock…” (Narrated by al-Bukhaari, hadeeth 844).
The Messenger of Allaah (peace and blessing of Allaah be upon him) explained the responsibility of the ruler towards the poor and needy and the obligation of supporting them in a hadeeth which was narrated by Imaam Muslim from Abu Hurayrah (may Allaah be pleased with him). He said: “I am the closest of the believer according to the Book of Allaah. Anybody who leaves behind debts or children, call me, and I will take care of them.” (Narrated by Muslim, hadeeth 3041).
With regard to the income which helps the ruler (the state) to sponsor and take care of the poor and needy, these are:
Zakaah: which is collected by the ruler. It is taken from the rich and given to the poor. Allaah says (interpretation of the meaning):
“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it” [al-Tawbah 9:103]
Khums al-Ghanaa’im (one fifth of the war-booty): Ghanaa’im (war-booty) is the wealth taken from the kuffaar by fighting. One-fifth of this is taken for Bayt al-Maal (the treasury of the Islamic state). Allaah says (interpretation of the meaning):
“And know that whatever of war-booty that you may gain, verily, one-fifth (1/5th) of it is assigned to Allaah, and to the Messenger, and to the near relatives [of the Messenger (Muhammad)], (and also) the orphans, Al‑Masaakeen (the poor) and the wayfarer” [al-Anfaal 8:41]
al-Fay’ (booty): This is what the Muslims take from the kuffaar without fighting. Allaah says (interpretation of the meaning):
“What Allaah gave as booty (Fay’) to His Messenger (Muhammad) from the people of the townships — it is for Allaah, His Messenger (Muhammad), the kindred (of Messenger Muhammad), the orphans, Al‑Masaakeen (the poor), and the wayfarer, in order that it may not become a fortune used by the rich among you” [al-Hashr 59:7]
al-Khiraaj: a financial tax levied on lands which have been conquered by force but which have been left in the hands of their inhabitants to farm and use for their benefit.
Al-Jizyah: monies taken from the Ahl al-Dhimmah or dhimmis [Jews or Christians living under the Islamic state] under specific conditions in return for protection.
Al-‘Ushoor: a commercial tax to which dhimmis and others who have been given protection are subject, levied upon their wealth which is set aside for trade which comes into and moves within the Muslim lands. Its value varies according to the trade, the country, the length of stay and how Muslims are treated in non-Muslim countries.
Khums al-rikaaz: this refers to buried treasures of the earth found in land that does not belong to anyone or beneath a road that is used by everyone, if it was minted during the Jaahiliyyah (before Islam). But if it was minted during Islamic times (i.e., it bears markings indicating that), then it is luqtah (lost property) and comes under the rulings on lost property.
Revenue from state lands and properties.
Lost property or property that was entrusted to others, whose owner cannot be traced.
Monetary penalties or fines imposed by the courts for infractions of sharee’ah.
Estates of those who die without heirs.
Taxes, i.e., taxes imposed by the state on the rich when income from the sources mentioned above is not sufficient. According to a hadeeth narrated by Imaam al-Tirmidhi from a group of the Sahaabah, “There are rights over property other than zakaah.” (Narrated by al-Tirmidhi, hadeeth 595).
This is what points to far-reaching authority to collect wealth from the rich, within certain limits, to reform and meet the needs of the poor, or to serve the essential needs of the country, such as defending its people, keeping its enemies at bay, ransoming prisoners, and so on.
Dr. ‘Abd al-Kareem Zaydaan quotes from al-Mahalla the words of the famous faqeeh Ibn Hazam: “It is obligatory on the rich of all lands to meet the needs of the poor. The authorities may compel them (the rich) to do that if the zakaah is not sufficient, so that they can provide them with the staple foods which they cannot do without, clothing for winter and summer, and accommodation to shelter them from rain, summer and the sun, and from the eyes of passers-by. (See Usool al-Da’wah by Dr. ‘Abd al-Kareem Zaydaan, p.246)
On the same page he also quotes the words of al-Qurtubi in his Tafseer: “The scholars are agreed that if it so happens that the Muslims are still in need after the zakaah has been paid, it is obligatory to direct funds towards dealing with that. Maalik (may Allaah have mercy on him) said: ‘It is obligatory for the people to ransom their prisoners, even if that takes all their wealth. This is also the consensus (of the scholars).’”
Finally:
These are the texts which indicate that Islam offers numerous cures for the disease of poverty, and it explains various solutions to the problems of need and deprivation. This is not merely the matter of theoretical principles that are far removed from being able to reform reality. The Muslims applied these principles in their societies and achieved results which are a source of historical pride and glory. The history of Islam is honoured with the golden age which came after the age of the Rightly-Guided khaleefahs (al-khulafaa’ al-raashidoon), i.e. the caliphate of the just ruler ‘Umar ibn ‘Abdal-‘Azeez. Let us read what Ibn Katheer narrated in al-Bidaayah wa’l-Nihaayah, where he says: “The callers of ‘Umar used to call out every day: ‘Where are the debtors? Where are those who want to get married? Where are the poor? Where are the orphans?’ until he had met the needs of all these people.”
In Taareekh al-Khulafaa’, al-Suyooti said: “ ‘Umar ibn Usayd said: By Allaah, ‘Umar did not die until a man would bring great wealth to us and would say, Spend this as you see fit, but he would not stay with us very long before he went back, taking all his wealth with him, because ‘Umar had met all the needs of the people.”
Shouldn’t the leaders of the Muslims go back to the religion of their Lord and the sharee’ah of the Messenger of Allaah (peace and blessings of Allaah be upon him), and conduct the affairs of their peoples and nation accordingly? Then they will achieve goodness in this world and blessings in the Hereafter, and they will enjoy living and ruling far from the leftovers and exploitation of the west and the east. May they do that. We ask Allaah to bring us all back to His religion and to show them the truth and the right way.
By Ya-Seen ibn Ta-Ha ibn Sa’eed al-Sharjabi
From al-Bayaan magazine, issue #152, Rabee’ al-Aakhir 1421 AH, pp. 118-127)
http://63.175.194.25/words/poverty/poverty.shtml
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Among the goals of the Islamic religion is dealing with human problems on the basis of its distinctive and absolute principles. These include its coming from a divine source, its holistic approach, and its realism. Here we will discuss the Islamic policies for dealing with one of these problems, namely poverty.
Islam uses numerous means to combat poverty, which may be summed up in two categories:
1. Thought and concepts
2. Behaviour and interactions
1. Thought and concepts.
The scholars said: “Behaviour results from concepts.” Allaah wants the Muslims to be distinguished by a mature attitude towards poverty (deprivation and need), and to start with a proper point of view towards it and prepare proper procedures for dealing with it and combatting it.
Hence we find that Islam, through the texts of the Qur’aan and Sunnah, has its own distinct concept of this issue, whereby:
(i) Poverty is considered to be a disaster and a serious problem, so much so that it is essential to seek refuge with Allaah from it and to fight it, for it leads to even worse disasters.
(ii) Islam denounces the view of poverty as something holy, and the Jabari view of poverty and deprivation (as an inescapable decree from Allaah). How can one regard as holy a problem which has such negative effects on both the religious commitment and worldly interests of the ummah? How can one view poverty as an unchangeable decree from Allaah, when richness is not viewed in the same way, as a decree by which poverty is warded off, so that people’s condition will be reformed, the land will be populated and people will support one another?
(iii) Islam urges us to make du’aa’ seeking richness (i.e., independence of means). It was narrated in Saheeh Muslim that the Prophet (peace and blessings of Allaah be upon him) said in his du’aa’:
“Allaahumma inni as’aluka al-hudaa wa’l-tuqaa wa’l-afaafa wa’l-ghinaa (O Allaah I ask You for guidance, piety, integrity and independence of means).” (Narrated by Muslim, hadeeth 4898). Among the du’aa’s to be recited morning and evening is:
“Allaahumma inni as’aluka ‘ilman naafi’an wa rizqan tayyiban wa ‘amalan saalihan mutaqabbalan (O Allaah, I ask You for beneficial knowledge, a good provision and righteous deeds that are acceptable).” (Narrated by al-Bukhaari, hadeeth 5859).
(iv) One of the signs of loving others and wanting good things for them is to pray for them to have ample wealth. Al-Bukhaari narrated in his Saheeh that the Messenger of Allaah (peace and blessings of Allaah be upon him) made du’aa’ for his companion and servant: “Allaahumma akthir maalahu (O Allaah increase his wealth)” (narrated by Ibn Maajah, hadeeth 915). He also prayed for ‘Abd al-Rahmaan ibn ‘Awf and ‘Urwah ibn Ja’d for blessing in their business activities, as narrated in Saheeh al-Bukhaari.
(v) Richness (independence of means) after poverty is regarded as a blessing bestowed by Allaah upon His slaves. Allaah says (interpretation of the meaning):
“And He found you poor, and made you rich (self-sufficient, etc.)”
[al-Duhaa :8]
“(He) Who has fed them against hunger and has made them safe from fear” [Quraysh 106:4]
(vi) Wealth is regarded as an important essential of support for both religious and worldly affairs. Allaah says (interpretation of the meaning):
“And give not unto the foolish your property which Allaah has made a means of support for you” [al-Nisaa’ 4:5]
And in a hadeeth qudsi Allaah says: “We send down wealth for the establishment of prayer and paying zakaah.” (Saheeh al-Jaami’, from the hadeeth of Abu Waafid al-Laythi).
According to al-Saheeh, the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No wealth has been of as much benefit to me as the wealth of Abu Bakr.” (Narrated by Ahmad and Ibn Maajah from Abu Hurayrah (may Allaah be pleased with him)).
Jihaad by means of one's wealth is mentioned before jihaad by means of oneself in most places in the Qur’aan.
(vii) Ample provision is a goal which serves to encourage Muslims to do righteous deeds. Allaah says (interpretation of the meaning):
“And if the people of the towns had believed and had the Taqwaa (piety), certainly, We should have opened for them blessings from the heaven and the earth” [al-A’raaf 7:96]
According to a hadeeth the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever wants to have ample provision and an extended lifespan, let him uphold the ties of kinship.” (Narrated by al-Bukhaari, hadeeth 1925)
(viii) Deprivation and need are the consequences which Allaah mentions in order to discourage people from doing bad deeds. Allaah says (interpretation of the meaning):
“… but it (its people) denied the Favours of Allaah (with ungratefulness). So Allaah made it taste extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet Muhammad) which they (its people) used to do.”
[al-Nahl 16:112]
The Messenger of Allaah (peace and blessings of Allaah be upon him) said, according to a hasan hadeeth: “A man will be deprived of rizq (provision) because of sins that he commits.” (Narrated by Ibn Maajah, hadeeth 4012).
(ix) The rich man who spends of his wealth is one of the two people whom it is commended to envy. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There should be no envy except in two cases: a man to whom Allaah has given wealth, then He uses him to spend that wealth in the right way…” (Narrated by al-Bukhaari, hadeeth 71).
(x) It is recommended to spend and give in charity, which usually can only be achieved through being rich.
(xi) There is a distinction between the rich man who gives and the poor man who takes. According to a hadeeth whose soundness is agreed upon, Abu Hurayrah (may Allaah be pleased with him) narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The upper hand is better than the lower hand. The upper hand is the one which gives and the lower hand is the one which asks.” (Narrated by al-Bukhaari, hadeeth 4012).
(xii) Wealth is regarded as something good and man is created with a natural love for it. Allaah says (interpretation of the meaning):
“And verily, he [man] is violent in the love of wealth”
[al-‘Aadiyaat 100:8]
“And you love wealth with much love!”
[al-Fajr 89:20]
2. Behaviour and interactions
Islam did not stop at forming its followers’ concept of poverty; it also explains how that view should shape their behaviour and conduct. It offers realistic and practical solutions which people may use to protect themselves from the spectre of poverty and deprivation, and the results which follow from that. Among these solutions are the following:
(i) Working and striving:
Experts consider work to be the basis of the Islamic economy. It is the main source of halaal income. Work is the prescribed means by which man can achieve the goal of populating the earth over which he has been given authority and of making use of the things that Allaah has subjugated for him, so that he can benefit himself and his fellow human beings by meeting and satisfying his needs.
Islam urges us to strive and work through the following:
(a) Reminding us of the blessing of the subjugation of the earth and all that is in it. Seeking to benefit from it is an act of worship towards Allaah. Allaah says (interpretation of the meaning):
“And surely, We gave you authority on the earth and appointed for you therein provisions (for your life)” [al-A’raaf 7:10]
“He it is Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it); so walk in the path thereof and eat of His provision” [al-Mulk 67:15]
(b) Making striving a sign of sincere reliance on and trust in Allaah. In Saheeh al-Jaami’ al-Sagheer it is narrated from ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If you really put your trust in Allaah as you should, you would be given provision as the birds are; they go our hungry and come back full.” (Narrated by al-Tirmidhi, hadeeth 2266).
The point in this hadeeth is the idea of going out and coming back, striving and moving. The slogan of the Muslim should: “Sow the seeds… and hope for the fruits from the Lord.”
(c) Encouragement to pursue various professions and crafts, including the following:
Trade: The Messenger of Allaah (peace and blessings of Allaah be upon him) worked as a merchant, trading with his uncle then with Umm al-Mu’mineen Khadeejah bint Khuwaylid (may Allaah be pleased with her). His noble companions were also merchants and traders, among them Abu Bakr, ‘Uthmaan, ‘Abd al-Rahmaan ibn ‘Awf, Talhah ibn ‘Ubayd-Allaah and others (may Allaah be pleased with them). The salaf encouraged one another and their students to “adhere to the marketplace”. The books of Fiqh include books devoted to matters of buying and selling and whatever has to do with that, and books dealing with trade and associated matters.
Farming: In Saheeh al-Bukhaari and Saheeh Muslim it is narrated from Anas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no one who plants a seedling or sows crops, and birds or people eat from them, but it will be counted as an act of charity on his behalf.” (Narrated by al-Bukhaari, hadeeth 2152)
Al-Tirmidhi and others narrated from Jaabir and Sa’eed ibn Zayd that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever revives dead land, it belongs to him.” (Narrated by al-Tirmidhi, hadeeth 1299).
Handicrafts and skilled labour: according to al-Bukhaari, the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No one ever eats any better food than that earned by the work of his hand.” (Narrated by al-Bukhaari, hadeeth 1930). The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked, “What kind of earning is best?” He said, “The work a man does with his hands, and every sale is blessed.” (Narrated by Ahmad, hadeeth 1662). According to Saheeh al-Bukhaari and Saheeh Muslim, the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If one of you were to carry wood on his back it is better than if he were to ask anyone (for help) which he may or may not give.” (Narrated by al-Bukhaari, hadeeth 1932)
(d) Working and earning are considered to be acts of charity and a means of giving charity. According to a hadeeth whose authenticity is agreed upon, it was narrated from Abu Moosa al-Ash’ari (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every Muslim is obliged to give charity.” They said, “What if he does not find anything (to give)?” He said, “Then let him work with his hands and benefit himself thereby and give in charity.” (Narrated by al-Bukhaari, hadeeth 5563)
(e) Allaah trained the elite of mankind, the Prophets, to work, so that they might be taken as an example. The Prophets did various kinds or work and handicrafts, such as tending sheep, working with iron, trading, etc. The evidence that has been narrated concerning that includes the following:
The righteous man said to Moosa, who was one of the Mighty Messengers: “I intend to wed one of these two daughters of mine to you, on condition that you serve me for eight years” [al-Qasas 28:27 – interpretation of the meaning]
In Saheeh al-Bukhaari it is narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah never sent any Prophet but he tended sheep. I used to tend sheep for the people of Makkah in return for payment.” (Narrated by al-Bukhaari, hadeeth 2102).
In al-Bukhaari it is also narrated from al-Miqdaam (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The Prophet of Allaah Dawood used to eat from the earnings of his own hands.” (Narrated by al-Bukhaari, hadeeth 1930).
The heirs of the Prophets, the pious scholars, did likewise. Famous names (which indicate their professions) include: al-Bazzaaz (draper), al-Jassaas (plasterer), al-Khawwaas (seller of palm leaves), al-Qattaan (cotton merchant), al-Zajjaaj (glazier).
(f) Not recognizing ownership of things whose source was not work or other prescribed means. Islam forbids seizing by force, robbery, stealing, theft, gambling and ribaa (usury/interest), and any financial earnings that stem from such actions. It establishes punishments for such actions to serve as a deterrent. Hence members of society are obliged to seek means of proper earnings, which usually come only in the form of work.
(g) Warning against begging and cheating others. The Qur’aan urges Muslims to take care of those who do not beg, to try to find out their circumstances and to take care of them. Allaah says (interpretation of the meaning):
“(Charity is) for Fuqaraa (the poor), who in Allaah’s Cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all” [al-Baqarah 2:173]
The two shaykhs narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A man will keep on begging from the people, until he comes on the Day of Resurrection with no flesh on his face.” (Narrated by Muslim, hadeeth 1724).
Muslim narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever asks the people (to give to him) from their wealth in order to increase his own wealth, he is asking for a burning coal, so it is up to him whether he wants to have less or more.” (Narrated by Muslim, hadeeth 1726).
(h) Prohibition of giving charity to those who are not in need. According to Saheeh al-Jaami’ al-Sagheer, Imaam Ahmad and others narrated from Ibn ‘Umar and Abu Hurayrah (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is not permissible to give sadaqah to a rich man or to one who is strong and sound in body.” (Narrated by al-Tirmidhi, hadeeth 589).
According to a hadeeth narrated by the four authors of Sunan and classed as hasan by al-Tirmidhi, the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Asking (begging) is not right except for three (people): one who is stricken with intense poverty, one who heavily in debt and one who owes a high amount of blood money.” (Narrated by al-Tirmidhi, hadeeth 590).
The responsibility of the ruler (the state)
This responsibility may be discharged by creating jobs for the unemployed, supplying them with tools, preparing them professionally and following up their progress. The authors of al-Sunan narrated from Anas ibn Maalik (may Allaah be pleased with him) that a man from among the Ansaar came to the Prophet (peace and blessings of Allaah be upon him), who said: “is there anything in your house?” The man said, “Yes, a blanket, part of which we use to cover ourselves and part we spread underneath, and a cup from which we drink water.” The Prophet (peace and blessings of Allaah be upon him) said, “Give them to me.” So he gave them to him, and the Prophet (peace and blessings of Allaah be upon him) said, “Who will buy these?” A man said, “I will take them for a dirham.” He said, “Who will offer more than a dirham?” two or three times. Then another man said, “I will take them for two dirhams.” So he gave them to him, and he took the two dirhams and gave them to the Ansaari, saying, “Buy food with one of them and give it to your family, and buy an adze with the other and give it to me…” The Messenger of Allaah (peace and blessings of Allaah be upon him) used it to strike a stick in his hand, then he said to him, “Go and cut wood and sell it… I do not want to see you for fifteen days.” So the man went and chopped wood and sold it, then he came and he had earned ten dirhams, some of which he used to buy a garment and some for food…” (Narrated by Abu Dawood, hadeeth 1398).
The great faqeeh Abu Yoosuf (may Allaah have mercy on him) indicated that it is permissible to lend money to the needy from Bayt al-Maal, as the faqeeh Ibn ‘Aabideen narrated from him: “A loan may be made to the one who is incapable – i.e., incapable of cultivating his land because of his poverty – of funds from the Bayt al-Maal sufficient for him to work and utilize his land.” (Usool al-Da’wah, Dr. ‘Abd al-Kareem Zaydaan).
The responsibility of bosses and the ruler (the state) to protect the rights of employees and workers. Allaah tells us that the righteous man said to Moosa (peace be upon him):
“But I intend not to place you under a difficulty” [al-Qasas 28:27 – interpretation of the meaning].
According to a hadeeth whose authenticity is agreed upon, narrated by Abu Dharr (may Allaah be pleased with him), the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Your slaves are your brothers and Allaah has put them under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity (power), and if you do so, then help them.” (Narrated by al-Bukhaari, hadeeth 29).
According to a hasan hadeeth narrated from four of the Sahaabah (Ibn ‘Umar, Abu Hurayrah, Jaabir and Anas – may Allaah be pleased with them all), the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Give the hired worker his wages before his sweat dries.” (Narrated by Ibn Maajah, hadeeth 2434).
According to Saheeh al-Jaami’ al-Sagheer, Abu Dawood and al-Hakam narrated from al-Mustawrid ibn Shaddaad (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever is working for us and does not have a wife, let us help him find a wife, and if he does not have a servant, let us help him find a servant, and if he does not have accommodation, let us help him find accommodation. But whoever takes more than that is either taking too much or he is a thief.” (Narrated by Abu Dawood, hadeeth 2556).
According to a hadeeth qudsi narrated by al-Bukhaari and Ibn Maajah from Abu Hurayrah (may Allaah be pleased with him), Allaah issues a warning to those who underpay workers or deny them their rights. Allaah says: “There are three whose opponent I will be on the Day of Resurrection, and whoever I oppose will be defeated… a man who hires a worker and gets what he wants from him, then he does not give him his wages.” (Narrated by al-Bukhaari, hadeeth 2075).
Jihaad
Among the means which Islam has prescribed for combatting poverty and want is the means of jihaad, to spread the light of Islamic guidance, to open the doors to the conquest of new lands, to destroy the thrones of the tyrants who stand in the way of Islam reaching the people, to seize the wealth that is being used in disobedience towards Allaah and in fighting Him through war and enslaving people, and to this wealth in order to populate the earth and establish the worship of Allaah alone.
Islam encourages jihaad by making promises related to the Hereafter, and promising conquest and booty in this world. Allaah says (interpretation of the meaning):
“O you who believe! Shall I guide you to a trade that will save you from a painful torment?
That you believe in Allaah and His Messenger (Muhammad), and that you strive hard and fight in the Cause of Allaah with your wealth and your lives, that will be better for you, if you but know!
(If you do so) He will forgive you your sins, and admit you into Gardens under which rivers flow, and pleasant dwellings in ‘Adn (Eden) Paradise; that is indeed the great success.
And also (He will give you) another (blessing) which you love, help from Allaah (against your enemies) and a near victory.”
[al-Saff 61:10-13]
“Allaah has promised you abundant spoils that you will capture, and He has hastened for you this”
[al-Fath 48:20]
In Saheeh al-Jaami’ al-Sagheer it is narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I have been sent just before the Hour with a sword, so that Allaah alone will be worshipped with no partner or associate, and my provision has been placed in the shadow of my spear.” (Narrated by Ahmad, hadeeth 4868)
At the time of the conquests of the Rightly-Guided Khaleefahs, jihaad was the greatest source of income for the Bayt al-Maal of the Muslims, which enabled [the Islamic state] to distribute it to every Muslim.
– Social security
No society is without members who are incapable of working or striving in jihaad and earning from their own efforts or being self-reliant, such as widows, orphans, the elderly and the disabled, as well as those whose income from their work is not sufficient, and those who are able to work but are not able to find employment. Islam does not neglect any of these people or leave them exposed to the crushing calamities of poverty and deprivation which would force them to resort to begging. Islam seeks to ensure that they are provided for by the Muslim society to which they belong.
We may divide Islamic social security for the poor and needy into two categories:
· Sponsorship of widows and orphans
· Sponsorship of others
1 -- Sponsorship of widows and orphans.
Allaah mentions the rights of relatives to good treatment alongside His own rights, as He says (interpretation of the meaning):
“Worship Allaah and join none with Him (in worship); and do good to parents, kinsfolk” [al-Nisaa’ 4:36]
Allaah enjoins giving them what they need. He says (interpretation of the meaning):
“Verily, Allaah enjoins Al‑‘Adl (i.e. justice and worshipping none but Allaah Alone — Islamic Monotheism) and Al‑Ihsaan [i.e. to be patient in performing your duties to Allaah, totally for Allaah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allaah has ordered you to give them, e.g., wealth, visiting, looking after them, or any other kind of help)” [al-Nahl 16:90]
And He gives them rights, as He says (interpretation of the meaning):
“And give to the kinsman his due” [al-Israa’ 17:26]
“So give to the kindred his due” [al-Room 30:38]
According to a hadeeth whose authenticity is agreed upon, Abu Hurayrah (may Allaah be pleased with him) narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the Last Day, let him uphold the ties of kinship.” (Narrated by al-Bukhaari, hadeeth 5673).
The Prophet (peace and blessings of Allaah be upon him) described keeping in touch with relatives and helping them as a cause of expanding provision. According to a hadeeth whose authenticity is agreed upon, it was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever would like to have his provision expanded and his lifespan extended, let him uphold the ties of kinship.” (Narrated by al-Bukhaari, hadeeth 1925).
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The tie of kinship is suspended from the Throne and it says, ‘Whoever uphold me, Allaah will take care of him, and whoever cuts me off, Allaah will cut him off.” (Narrated by Muslim, hadeeth 4635).
One of the most important ways of upholding family ties is sponsoring them and giving them material help. Not doing that is counted as breaking the ties of kinship. Let us read what Ibn al-Qayyim said, as transmitted from him by Dr. Yoosuf al-Qaradaawi: “What breaking of ties is greater than seeing him suffering from hunger and thirst, and enduring the worst extremes of heat and cold, and he does not give him even one mouthful of food or a sip of something to drink, or give him clothes to cover his ‘awrah and protect him from heat and cold, or give him somewhere to live under a roof that will give him shade? (See Mushkilat al-Faqr by Dr. Yoosuf al-Qaradaawi, p. 51, 52). It is clear from the above that families are obliged to take care of their poor relatives and help them with their wealth, as a right and by virtue of the ties of kinship.
2 – Sponsoring others
This general sponsorship of the poor and needy by individual members of society is achieved in two ways:
(a) Zakaah on wealth.
This is one of the pillars of Islam which represents the lowest limit of the obligations upon the wealth of the rich members of society, which is to be given to the poor and the eight other categories of people mentioned in the 60th aayah of Soorat al-Tawbah, at the end of which it states that this is an obligatory action:
“As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al‑Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise” [al-Tawbah 9:60 – interpretation of the meaning]
In a hadeeth whose authenticity is agreed upon, it was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) sent Mu’aadh to the Yemen, after commanding him to call the people to Tawheed and then to prayer, he said to him: “Tell them that Allaah has enjoined upon them a charity to be taken from their rich and given to their poor.” (Narrated by al-Bukhaari, hadeeth 1308).
Zakaah is regarded as the most important income which, subject to the relevant conditions, relatives and family members deserve to be given. Allaah says (interpretation of the meaning);
“and do good to … the neighbour who is near of kin, the neighbour who is a stranger” [al-Nisaa’ 4:36] . This affirms the rights of neighbours to good treatment.
According to a hadeeth whose authenticity is agreed upon, it was narrated from Ibn ‘Umar and ‘Aa’ishah (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon them) said: “Jibreel kept exhorting me with regard to neighbours until I thought that he would make them heirs.” (Narrated by al-Bukhaari, hadeeth 5555).
(b) Al-Kafaaraat (expiations) - punishments in this world which expiate for some sins, such as:
Kafaarat al-yameen (expiation for oaths). Allaah says (interpretation of the meaning):
“… for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave…” [al-Maa’idah 5:89]
The expiation for having intercourse during the day in Ramadaan. This action invalidates the fast and necessitates making up the fast and offering expiation. The Messenger of Allaah (peace and blessings of Allaah be upon him) explained it in the hadeeth narrated by the jamaa’ah from the man who had intercourse with his wife during the day in Ramadaan. The Prophet (peace and blessings of Allaah be upon him) asked him, “Do you have the means to free a slave? Are you able to fast for two consecutive months? Do you have the means of feeding sixty poor persons?” (Narrated by al-Bukhaari, hadeeth 6217)
The expiation for zihaar. Zihaar is (a form of jaahili [pre-Islamic] divorce) where a man says to his wife, “You are to me like my mother’s back.” Both the Qur’aan and Sunnah explain the expiation for zihaar. It is described in the Qur’aan in aayahs 3-4 of Soorat al-Mujaadilah; in the Sunnah, al-Tirmidhi narrated a hadeeth which Abu Dawood classed as hasan (but it is a saheeh hadeeth) from Muslimah ibn Sakhr al-Bayaadi, in which it is explained that the expiation for zihaar is like the expiation for having intercourse during the day in Ramadaan.
Fidyah (ransom) for committing an action which is forbidden whilst in ihraam:
Allaah says (interpretation of the meaning):
“And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity — feeding six poor persons) or offering sacrifice (one sheep)” [al-Baqarah 2:196]
Al-Bukhaari, Muslim and others narrated the details of this in the hadeeth of Ka’b ibn ‘Ajrah (may Allaah be pleased with him), who described that the Prophet (peace and blessings of Allaah be upon him) said to a man who was suffering an ailment in his scalp: “Shave it then slaughter a sheep as a sacrifice, or fast for three days, or feed three saa’ of dates to six poor persons.” (Narrated by Abu Dawood, hadeeth 1582)
Fidyat al-siyaam (expiation for not fasting). Allaah says (interpretation of the meaning):
“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)” [al-Baqarah 2:184]
Ibn ‘Abbaas explained what was meant by this, as was narrated in Saheeh al-Bukhaari. ‘Ataa’ narrated that he heard Ibn ‘Abbaas reciting the aayah (interpretation of the meaning):
“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)” [al-Baqarah 2:184]
Ibn ‘Abbaas said: “This has not been abrogated. It means an old man or an old woman who is not able to fast, so let them feed one poor person for each day they miss. Among the fuqahaa’ are some who think that a pregnant woman or nursing mother who breaks her fast out of fear for herself or her child should also pay the fidyah.
Al-Nudhoor (vows). Allaah says (interpretation of the meaning);
“And whatever you spend for spendings (e.g., in Sadaqah — charity for Allaah’s Cause) or whatever vow you make, be sure Allaah knows it all” (Qur’aan 2:270)
Al-Bukhaari and Muslim narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning vows: “They make the miser pay up.” (Narrated by al-Bukhaari, hadeeth 6118).
(d) Feeding the poor and offering sacrifices, for example:
Al-Hadiy – a sacrifice offered as one of the rituals of Hajj, of which the poor are allocated a share. Allaah says (interpretation of the meaning):
“…eat thereof, and feed the poor who does not ask (men), and the beggar who asks (men)…” [al-Hajj 22:36]
al-Udhiyah – sacrifices offered at Eid al-Adhaa, concerning which the Messenger of Allaah (peace and blessings of Allaah be upon him) said, according to the hadeeth narrated in Saheeh Muslim from ‘Abd-Allaah ibn Waaqid: “Eat some, store some and give some in charity.” (Narrated by Muslim, hadeeth 3643).
‘Aqeeqah – a sacrifice offered on the occasion of a baby’s birth – two sheep for a boy and one for a girl, of which the poor have a share. According to a hasan hadeeth narrated by Ahmad in his Musnad and al-Bayhaqi in al-Sunan al-Kubra from Abu Raafi’, the Messenger of Allaah (peace and blessings of Allaah be upon him) said to his daughter Faatimah, “Shave his hair and give its weight in silver in charity to the Ahl al-Suffah [poor Muslims who were living in the mosque] or to the poor.” (Narrated by Ahmad, hadeeth 25941; al-Durar al-Bahiyah by al-Shawkaani, edited by Muhammad al-Hallaaq, p. 266)
(e) Voluntary charity. This refers to non-obligatory actions, where it is left to a man’s faith and charitable nature to give without being asked. So he spendswithout being asked and believes that Allaah will compensate him, and he hopes for a greater reward.
Allaah says (interpretation of the meaning):
“And whatever good you send before you for yourselves (i.e. Nawaafil — non‑obligatory acts of worship: prayers, charity, fasting, Hajj and ‘Umrah), you will certainly find it with Allaah, better and greater in reward” [al-Muzzammil 73:20]
“and whatsoever you spend of anything (in Allaah’s Cause), He will replace it. And He is the Best of providers” [Saba’ 34:39]
Among the ahaadeeth which encourage giving in charity, it is sufficient for us to quote the hadeeth narrated by the two Shaykhs (al-Bukhaari and Muslim) from Abu Hurayrah (may Allaah be pleased with him), which says that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever gives in charity the equivalent of a date from good earnings – for Allaah does not accept anything except that which is good – Allaah will receive it in His Right Hand and take care of it for the one who gave it, just as any one of you takes care of his foal when it is born, until it becomes like a mountain.” (Narrated by al-Bukhaari, hadeeth 1321).
One kind of voluntary charity is the sadaqah jaariyah (ongoing charity) (al-waqf al-khayri – charitable endowment). The Messenger of Allaah (peace and blessings of Allaah be upon him) encouraged this kind of charity as was narrated in Saheeh Muslim and elsewhere, in the hadeeth narrated from Abu Hurayrah (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a man dies, all his good deeds come to an end except for three things: sadaqah jaariyah…” (Narrated by al-Tirmidhi, hadeeth 1297)
The Muslims responded to this encouragement and established so many great examples of sadaqah jaariyah, which became a source of pride pointing to the distinct nature of the Islamic system. The Muslims sought out areas of social need, both obvious and hidden, and allocated to them different kinds of awqaaf which took care of all the needs of people and animals.
4 – Sponsorship by the ruler (the state)
Islam obliges the ruler – what we call the state or the government nowadays – to take care of all the people in general and the needy in particular. The ruler or state is responsible for that before the people and before Allaah. Allaah says (interpretation of the meaning);
“Verily, Allaah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice” [al-Nisaa’ 4:58].
According to a hadeeth whose authenticity is agreed upon, the Messenger of Allaah (peace and blessing of Allaah be upon him) said: “Each of you is a shepherd and each of you is responsible for his flock. The imaam (ruler) is a shepherd and is responsible for his flock…” (Narrated by al-Bukhaari, hadeeth 844).
The Messenger of Allaah (peace and blessing of Allaah be upon him) explained the responsibility of the ruler towards the poor and needy and the obligation of supporting them in a hadeeth which was narrated by Imaam Muslim from Abu Hurayrah (may Allaah be pleased with him). He said: “I am the closest of the believer according to the Book of Allaah. Anybody who leaves behind debts or children, call me, and I will take care of them.” (Narrated by Muslim, hadeeth 3041).
With regard to the income which helps the ruler (the state) to sponsor and take care of the poor and needy, these are:
Zakaah: which is collected by the ruler. It is taken from the rich and given to the poor. Allaah says (interpretation of the meaning):
“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it” [al-Tawbah 9:103]
Khums al-Ghanaa’im (one fifth of the war-booty): Ghanaa’im (war-booty) is the wealth taken from the kuffaar by fighting. One-fifth of this is taken for Bayt al-Maal (the treasury of the Islamic state). Allaah says (interpretation of the meaning):
“And know that whatever of war-booty that you may gain, verily, one-fifth (1/5th) of it is assigned to Allaah, and to the Messenger, and to the near relatives [of the Messenger (Muhammad)], (and also) the orphans, Al‑Masaakeen (the poor) and the wayfarer” [al-Anfaal 8:41]
al-Fay’ (booty): This is what the Muslims take from the kuffaar without fighting. Allaah says (interpretation of the meaning):
“What Allaah gave as booty (Fay’) to His Messenger (Muhammad) from the people of the townships — it is for Allaah, His Messenger (Muhammad), the kindred (of Messenger Muhammad), the orphans, Al‑Masaakeen (the poor), and the wayfarer, in order that it may not become a fortune used by the rich among you” [al-Hashr 59:7]
al-Khiraaj: a financial tax levied on lands which have been conquered by force but which have been left in the hands of their inhabitants to farm and use for their benefit.
Al-Jizyah: monies taken from the Ahl al-Dhimmah or dhimmis [Jews or Christians living under the Islamic state] under specific conditions in return for protection.
Al-‘Ushoor: a commercial tax to which dhimmis and others who have been given protection are subject, levied upon their wealth which is set aside for trade which comes into and moves within the Muslim lands. Its value varies according to the trade, the country, the length of stay and how Muslims are treated in non-Muslim countries.
Khums al-rikaaz: this refers to buried treasures of the earth found in land that does not belong to anyone or beneath a road that is used by everyone, if it was minted during the Jaahiliyyah (before Islam). But if it was minted during Islamic times (i.e., it bears markings indicating that), then it is luqtah (lost property) and comes under the rulings on lost property.
Revenue from state lands and properties.
Lost property or property that was entrusted to others, whose owner cannot be traced.
Monetary penalties or fines imposed by the courts for infractions of sharee’ah.
Estates of those who die without heirs.
Taxes, i.e., taxes imposed by the state on the rich when income from the sources mentioned above is not sufficient. According to a hadeeth narrated by Imaam al-Tirmidhi from a group of the Sahaabah, “There are rights over property other than zakaah.” (Narrated by al-Tirmidhi, hadeeth 595).
This is what points to far-reaching authority to collect wealth from the rich, within certain limits, to reform and meet the needs of the poor, or to serve the essential needs of the country, such as defending its people, keeping its enemies at bay, ransoming prisoners, and so on.
Dr. ‘Abd al-Kareem Zaydaan quotes from al-Mahalla the words of the famous faqeeh Ibn Hazam: “It is obligatory on the rich of all lands to meet the needs of the poor. The authorities may compel them (the rich) to do that if the zakaah is not sufficient, so that they can provide them with the staple foods which they cannot do without, clothing for winter and summer, and accommodation to shelter them from rain, summer and the sun, and from the eyes of passers-by. (See Usool al-Da’wah by Dr. ‘Abd al-Kareem Zaydaan, p.246)
On the same page he also quotes the words of al-Qurtubi in his Tafseer: “The scholars are agreed that if it so happens that the Muslims are still in need after the zakaah has been paid, it is obligatory to direct funds towards dealing with that. Maalik (may Allaah have mercy on him) said: ‘It is obligatory for the people to ransom their prisoners, even if that takes all their wealth. This is also the consensus (of the scholars).’”
Finally:
These are the texts which indicate that Islam offers numerous cures for the disease of poverty, and it explains various solutions to the problems of need and deprivation. This is not merely the matter of theoretical principles that are far removed from being able to reform reality. The Muslims applied these principles in their societies and achieved results which are a source of historical pride and glory. The history of Islam is honoured with the golden age which came after the age of the Rightly-Guided khaleefahs (al-khulafaa’ al-raashidoon), i.e. the caliphate of the just ruler ‘Umar ibn ‘Abdal-‘Azeez. Let us read what Ibn Katheer narrated in al-Bidaayah wa’l-Nihaayah, where he says: “The callers of ‘Umar used to call out every day: ‘Where are the debtors? Where are those who want to get married? Where are the poor? Where are the orphans?’ until he had met the needs of all these people.”
In Taareekh al-Khulafaa’, al-Suyooti said: “ ‘Umar ibn Usayd said: By Allaah, ‘Umar did not die until a man would bring great wealth to us and would say, Spend this as you see fit, but he would not stay with us very long before he went back, taking all his wealth with him, because ‘Umar had met all the needs of the people.”
Shouldn’t the leaders of the Muslims go back to the religion of their Lord and the sharee’ah of the Messenger of Allaah (peace and blessings of Allaah be upon him), and conduct the affairs of their peoples and nation accordingly? Then they will achieve goodness in this world and blessings in the Hereafter, and they will enjoy living and ruling far from the leftovers and exploitation of the west and the east. May they do that. We ask Allaah to bring us all back to His religion and to show them the truth and the right way.
By Ya-Seen ibn Ta-Ha ibn Sa’eed al-Sharjabi
From al-Bayaan magazine, issue #152, Rabee’ al-Aakhir 1421 AH, pp. 118-127)
http://63.175.194.25/words/poverty/poverty.shtml