Means of Equitable Distribution
-
Zakat
-
Law of Inheritance
-
Law of Will
-
Law of Waqf
-
Charity of Fitr
-
Monetary Atonements
-
Charity and Alms
-
Feeding the Poor
-
Goodly Loan to Allah
-
Charity of Surplus
-
Hoarding of Wealth Forbidden
-
Prohibitive Measures
The economics of
distribution signifies the sharing of wealth produced by a
community among the agents, or the owners of the agents, which
have been active in its production. The theory of distribution is
thus concerned with the evaluation of the services of the factors
of production like land, labour, capital and enterprise, and
distribution of the rewards among them. But here we are not
concerned with economics of distribution, rather we are concerned
with social distribution of wealth which means fair and even
distribution of wealth amongst the members of a community. If
distribution of wealth in a community is unfair, unjust and
inequitable, the social peace is always at stake and the conflict
between the haves and have-nots results in bloody revolutions.
Pockets of prosperity cannot survive in oceans of poverty and,
therefore, fair and equitable distribution of wealth is vital to a
community for its peace, well-being and ultimate prosperity.
Basic aim of Islam,
as we have already stated earlier, is to ensure well-being (Falah)
of its followers in this world and in the Hereafter, and also to
establish brotherhood among the members of the Muslim community (Ummah).
This aim cannot be achieved if distribution of wealth among the
members of Muslim community is uneven, the gulf between the rich
and the poor is very wide and class conflict exists in the
society. Therefore, the economic system of Islam tries to
establish fair and equitable distribution of wealth among the
members of the Muslim community by taking very effective measures.
Al-Qur’an, the revealed book of Islam, declared in unequivocal
terms:”……. That it (wealth) become not a commodity between the
rich among you….”(59:7). It means that the wealth should not form
a circuit among the rich only, rather it should remain in
circulation amongst all the members of the community meeting the
genuine needs of all. That is why the Quran has strongly
condemned, with threats of punishment, those who hoard wealth.
“They who hoard up gold and silver and spend it not in the way of
Allah, unto them give tidings (O Muhammad) of a painful doom”
(9:34)
The theory of
distribution of wealth as propounded by Islam is based on sound
philosophy. God is owner of everything in the heavens and the
earth and He is the provider and sustainer of every creature. God
is real producer of wealth. No doubt man is inspired to make
efforts and his efforts are rewarded, but efforts of man are
fruitless, his plans abortive and his projects fail if Allah
withholds His help. The Qur’an very often draws attention of man
to this fact: “Have ye seen that which ye cultivate? Is it ye who
foster it, or are We the Fosterer? If We willed, We verily could
make it chaff……” (56:63-65). The Qur’an continues: “Have ye
observed the water which ye drink? Is it ye who shed it from the
rain cloud, or are We the shedder? If We willed We verily could
make it bitter. Why, then give ye not thanks? Have ye observed the
fire which ye strike out; was it ye who made the tree thereof to
grow, or were We the grower?” (56:68-72)
Since God is the
real owner and producer of wealth, so God’s share in the wealth is
major and dominant. But it is also an un rebuttable fact that God
is above all needs. Therefore, God’s share, as logical corollary,
must go to the poor, the needy, the destitute, the helpless and
the less fortunate members of the community. Share of God in the
wealth of the well-to-do is collected sometimes in the form of
compulsory levies like Zakat, Fitr, monetary atonements, etc. and
sometimes in the form of voluntary charities and alms. It helps,
overall, in smooth distribution of wealth among the poorer members
of Muslim community.
For fair, just and
equitable distribution of wealth, Islam prescribes positive as
well as prohibitive measures. Positive measures include Zakat,
laws of inheritance and other compulsory and voluntary
contributions (Sadaqat). Prohibitive measures comprise prohibition
of interest, prohibition of hoarding, prohibition of drinking and
gambling and above all prohibition of all immoral, unfair, unjust
and unlawful means of acquiring wealth which, in fact, are the
major cause leading to concentration of wealth in few hands. In
the following pages we will insha Allah (if God will) dilate on
some of these measures adopted by Islam for effecting fair and
equitable distribution.
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1- Zakat
First such measure
is Zakat which is compulsory levy or tax collected from rich by
the Islamic state or the community and distributed to or spent on
the poor. Before understanding its significant role in the
distributive system of Islam, let us have a glance through the
relevant verses of the Qur’an and the Ahadith of Muhammad (PBUH).
Verses of the
Qur’an:
1. Establish worship, pay the poor-due, and bow your heads with
those who bow (in worship).
-(2:43)
2.
Establish worship, and pay the poor-due and
whatever of good ye send before (you) for your souls, ye will find
it with Allah. Lo! Allah is Seer of what ye do.
-(2:110)
3.
He it is Who produceth gardens trellised and
untrellised and the date-palm, and crops of divers flavour, and
the olive and the pomegranate, like and unlike. Eat ye of the
fruit thereof when it fruiteth, and pay the due thereof upon the
harvest day, and be not prodigals. Lo! Allah loveth not the
prodigals.
-(6:141)
4.
Then, when the sacred months have passed, slay the
idolaters wherever ye find them, and take them (captive), and
besiege them, and prepare for them each ambush. But if they repent
and establish worship and pay the poor-due, then leave their way
free. Lo! Allah is Forgiving, Merciful.
-(9:5)
5. The alms are
only for the poor and the needy, and those who collect them, and
those whose hearts are to be reconciled, and to free the captive
and the debtor, and for the cause of Allah, and (for) the
wayfarers: a duty imposed by Allah. Allah is Knower, Wise.
-(9:60)
6. Take alms of
their wealth, wherewith thou mayst purify them and mayst make them
grow, and pray for them. Lo! thy prayer is an assuagement for
them. Allah is Hearer, Knower.
-(9:103)
7. Those who, if
We give them power in the land, establish worship and pay the
poor-due and enjoin kindness and forbid iniquity. And Allah’s is
the sequel of events.
-(22:41)
8. And strive for
Allah with the endeavour which is His right. He hath chosen you
and hath not laid upon you in religion any hardship; the faith of
your father Abraham (is yours). He hath named you Muslims of old
time and in this (Scripture), that the messenger may be a witness
against you, and that ye may be witnesses against mankind. So
establish worship, pay the poor-due, and hold fast to Allah. He is
your Protecting Friend A blessed Patron and a blessed Helper !
-(22:78)
9. Establish
worship and pay the poor-die and obey the messenger, that haply ye
may find mercy.
-(24:56)
10. That which ye
give in usury in order that it may increase on (other) people’s
property hath no increase with Allah; but that which ye give in
charity, seeking Allah’s countenance, hath increase manifold.
-(30:39)
Traditions of
Muhammad (PBUH):
1.
Ibn Omar reported that the Holy Prophet said: Islam is built on
five things, to bear witness that there is no deity but Allah and
that Muhammad (PBUH) is His servant, to keep up prayer, to pay
Zakat, to make pilgrimage and to keep fast in Ramadan.
-(Mishkat-ul-Masabih)
2. Ibn Abbas
reported that the Holy Prophet sent Mu’az to Yemen saying:
Certainly you will come across a people, the People of the Book.
Call them to bear witness that there is no God but Allah and that
Muhammad is the Messenger of Allah. If they submit to that, teach
them that Allah has made obligatory upon them prayer for five
times a day and a night. If they submit to that, teach them that
Allah has made obligatory over them Zakat which will be taken from
the rich and will be given to the poor among them. If they then
obey that, avoid taking the best part of their property and fear
the invocation of the oppressed, because between it and Allah,
there is no veil.
-(Bukhari and
Muslim)
3. Abu Hurairah
reported that the Messenger of Allah said: Whomsoever Allah gives
wealth but who does not pay its Zakat, his wealth will be made to
appear to him on the Resurrection day as a huge bald snake having
two fangs for it. It will be put round his neck on the
Resurrection day and then take hold of him with its two fangs
meaning its two jaws. Afterwards it will say; I am your wealth, I
am your hidden treasure. Then he recited: And let not those think
who are niggardly, the verse.
-(Bukhari)
4. Ibn Omar
reported that the Messenger of Allah said: Whoever acquires
wealth, there is no Zakat therein till a year passed over it.
-(Tirmizi)
5. Ali reported
that Abbas asked the Prophet about advance payment of his Zakat
before a year passed. He gave him permission for that.
-(Ibn Majah, Abu
Daud, Tirmizi)
6. Abu Hurairah
reported: When the Holy Prophet was dead and Abu Bakr succeeded
him, and those who returned to disbelief from desert Arabs
returned to disbelief, Omar-bin-al Khattab said to Abu Bakr: How
can you fight with the people while the Messenger of Allah said: I
have been ordered to fight with the people till they utter: there
is no deity but Allah, his property and life are under my
protection except for its tax, and its account is upon Allah. Abu
Bakr said: By Allah I shall surely fight against him who
differentiates between prayer and Zakat, because Zakat is a duty
on property. By Allah, if they refuse me to deliver young goats
which they used to deliver to the Prophet of Allah, I will fight
against them inspite of their refusal. Omar said: By Allah, he was
not except that I saw that Allah expanded the chest of Abu Bakr
for fighting. Then I recognised that it was right.
-(Bukhari and
Muslim)
7. Ali reported:
Zohair said: I take it from the Prophet who said: Bring one-fourth
of Ushr, meaning there is one dirham for every 40 dirhams and
there is nothing on you till it completes 200 dirhams. So when it
comes up to 200 dirhams, there are 5 dirhams due, and what is in
excess is upon that (proportionate) account. And as for goats,
there is one goat in every forty up to 120; if they increase by
one, then up to 200 two she-goats (of one year); if they increase
then up to 300-3 goats of one year; if you have no more than 39
goats, there is no Zakat due on you regarding them. And about
cows, in every thirty there is one calf of one year, and in every
forty, there is one calf of full two years, and there is no Zakat
due for the cattle engaged in labour.
-(Abu Daud)
8. Amr-bin-Shuaib
reported from his father from his grandfather who said that two
women came to the Holy Prophet with two bangles of gold in their
hands. He asked them: Have you paid its Zakat? “No” replied they.
The Holy Prophet then asked them. Do you both like that Allah will
dress you with bangles of Hell? “No” replied they. He said: Then
pay its Zakat.
-(Tirmizi)
9.
Samorah-bin-jundab reported: The Messenger of Allah used to direct
us to collect Zakat from that which we counted as merchandise.
(Abu Daud)
10. Abu Hurairah
reported that the Messenger of Allah said: The wounds caused by
animals are exempted, well is exempted, and mines are exempted,
and there is one-fifth due from the buried treasure.
-(Bukhari and
Muslim)
11. Abu Sayeed al-Khodri
reported that the Holy Prophet said: There is no Zakat for seeds
or dates till they come up to 5 “Wasaqs”.
-(Nisai)
12. Ibn Omar
reported that the Messenger of Allah said about (Zakat of ) honey:
For every ten leather bottles, one bottle falls due.
-(Tirmizi)
13.
Abdullah-bin-Omar reported from the Prophet who said: There is one
tenth in what is watered by clouds or fountains or what grows in a
fertile land. And there is half of one-tenth in what is watered by
camels.
-(Bukhari)
14. Musa-bin-Talha
reported: We had with us a letter of Mu’az-b-Jabal from the Holy
Prophet. He said: The Prophet ordered him to take Zakat from
wheat, barley, and dates.
-(Sharhi Sunnat
(Defective)
15. Ali reported
that the Messenger of Allah said: There is no Zakat for
vegetables, nor there is Zakat for cultivated plants, nor there is
Zakat for less than five ‘Wasaqs’ nor there is Zakat for animals
of labour, nor there is Zakat for Jabha. (Saqar said: Jabha is
horse, mule and servants.)
-(Darqutni)
16.
Abdullah-bin-Amr reported that the Messenger of
Allah said: Zakat is not lawful for the rich, nor for one
possessing health and strength.
(Tirmizi Abu Daud).
Besides having
religious importance, Zakat plays very important role in the
socio-economic life of the Muslim Ummah. It is the corner-stone of
the financial structure of the Islamic state. Zakat not only
provides the required funds to Islamic state for its welfare
activities in sectors like education, health and social services
but also enables it to discharge its obligations regarding its
poor and deprived of citizens. It also prevents the concentration
of economic power in the hands of few and ensures fair and
equitable distribution of wealth. It checks growing income
disparities and bridges the gulf between the rich and the poor.
Thus its distribution aspect brings about social justice in the
society and protects the community from bloody revolutions and
political upheavals which are generally the result of ever growing
disparities between the haves and have-nots.
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2- Law of Inheritance
Law of inheritance
followed by a community plays a vital role in setting the pattern
of distribution of wealth among its members. Those communities who
adopt law of primogeniture, which makes the eldest son to inherit
the whole of the property of his father, have concentration of
wealth in few hands. Those communities who confine the inheritance
to only male children and exclude the females also have a narrow
base of distribution. Only those communities who confer the
inheritance on a larger number of heirs without any discrimination
between males and females have broad-based pattern of
distribution.
Islamic law of
inheritance is perhaps the only such law in the world which
conceives a very broad-based distribution pattern. This law not
only makes the male and female children of the deceased his legal
heirs but also includes among his legal heirs his spouse or
spouses and his parents. In case the deceased leaves no children
and no parents, his estate goes to his brothers and sisters and
sometimes even to his distant kindred. In case a deceased person
leaves behind him no near or distant relatives, his property may
go to the community or the state for benefit of all the members or
the citizens.
The basic principle
of inheritance has been setup by verses 7 and 8 of chapter 4 of
the Holy Qur’an. According to these verses, both men and women of
a family would inherit the estate left by their parents and near
relatives and something shall also be bestowed on kinsfolk,
orphans and the needy who are present at the time of division of
inheritance. These verses read:
Unto the men (of a
family) belongeth a share of that which parents and near kindred
leave, and unto the women a share of that which parents and near
kindred leave, whether it be little or much – a legal share. And
when kinsfolk and the orphans and the needy are present at the
division (of the heritage), bestow on them therefrom and speak
kindly unto them.
-(4:7-8)
The verse No. 11 of
chapter 4 of al-Qur’an prescribes the shares of the children and
parents of the deceased. This verse reads:
Allah chargeth you
concerning (the provisions for) your children: to the male the
equivalent of the portion of two females, and if there be women
more than two, then theirs is two-third of the inheritance, and if
there be one (only), then the half. And to his parents a sixth of
the inheritance, if he have a son; and if he have no son and his
parents are his heirs, then to his mother appertaineth the third;
and if he have brethren, then to his mother appertaineth the
sixth, after any legacy he may have bequeathed, or debt (hath been
paid). Your parents or your children; Ye know not which of them is
nearer unto you in usefulness. It is an injunction from Allah. Lo!
Allah is Knower, Wise.
-(4:11)
The verse No. 12 of
chapter 4 of the revealed book of Islam prescribes the shares of
the husband and wife in each other’s heritage. It also prescribes
shares of the distant relatives in case the deceased leaves no
children and no parents. This verse reads:
And unto you
belongeth a half of that which your wives leave, if they have no
child; but if they have a child then unto you the fourth of that
which they leave, after any legacy they may have bequeathed, or
debt (they may have contracted, hath been paid). And unto them
belongeth fourth of that which ye leave if ye have no child, but
if ye have a child then the eighth of that which ye leave, after
any legacy ye may have bequeathed, or debt (ye may have
contracted, hath been paid). And if a man or a woman have a
distant heir (having left neither parent nor child), and he (or
she) have a brother or a sister (only on the mother’s side then to
each of them twain the brother and the sister) the sixth, and if
they be more than two, then they shall be sharers in the third,
after any legacy that may have been bequeathed or debt
(contracted) not injuring (the heirs by willing away, more than a
third of the heritage) hath been paid. A commandment from Allah.
Allah is Knower, Indulgent.
-(4:12)
In case the
deceased is not survived by parents and children but has brothers
and sisters, his or her estate shall be distributed in accordance
with verse No. 176 of chapter 4 of the Holy Qur’an, which reads:
They ask thee for a
pronouncement. Say: Allah hath pronounced for you concerning
distant kindred. If a man die childless and he have a sister,
her’s is half the heritage, and he would have inherited from her
had she died childless. And if there be two sisters, then theirs
are two-thirds of the heritage, and if they be brethren, men and
women, unto the male is the equivalent of the share of two
females. Allah expoundeth unto you, so that ye err not. Allah is
Knower of all things.
-(4:176)
The detailed
discussion of Islamic law of inheritance is in fact subject of a
law book or a book of Fiqh and not that of the present book.
However, we can briefly say that Islamic law prescribes a long
line of legal heirs who have been divided by the jurists into
three classes, namely: sharers, residuaries and distant kindred.
In case of non-existence of any legal heir, the estate goes to the
Bait-ul-Mal (Public treasury of the Islamic state). The main
objective of the Islamic law of inheritance is, thus, the fair and
equitable distribution of wealth among a larger number of near and
distant kindred of the deceased, and so prevention of
concentration of fortune in few hands.
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3-Law
of Will
Law of will serves
cause of charity and thus assists distribution of wealth among the
poor and the destitute. Before elaborating the law, however, let
us glance through the relevant verses of al-Qur’an and Ahadith of
Prophet Muhammad (PBUH).
1.
It is prescribed for you, when one of you approacheth death, if he leave wealth, that he bequeath unto
parents and near relatives in kindness. (This is) a duty for all
those who ward off (evil). And whoso changeth (the will) after he
hath heard it the sin thereof is only upon those who change it.
Lo! Allah is Hearer, Knower. But he who feareth from a testator
some unjust or sinful clause, and maketh peace between the
parties, (it shall be) no sin for him. Lo! Allah is Forgiving,
Merciful.
-(2:180-182)
2.
Ibn Omar reported that the
Messenger of Allah said:
It is not proper for a Muslim who has got something to bequeath
that he should pass even two nights without his will kept written
near him.
-(Bukhari and Muslim)
3.
Sa’ad-bin-Abi
Waqqas reported: The Holy
Prophet
came to me while I was ill. He asked: Have you made bequest?
‘Yes’ said I. He asked:
To what extent? I replied: To the extent of the whole of my
property in the way of Allah. He asked: What then have you left
for your children? I replied: They are rich in wealth. He said:
Bequeath one-tenth. Then I continued to think it little till he
said: Bequeath one-third and one-third is too much.
-(Tirmizi)
4.
Abu Omama
told of hearing God’s messenger say in his sermon in the year of
the Farewell Pilgrimage, “God has
appointed
for everyone who has a right what is due to him, and no legacy
must be made to an heir.”
(Abu Daud and Ibn Majah).
Before the revelation of the verses regarding
division of inheritance, it was prescribed that will or bequest
should be made in favour of parents and near kindred. But when the
Qur’an (in its chapter 4) revealed the law of inheritance and
prescribed the shares of parents, children, spouses and other
relatives, bequest
is no longer valid in favour of an heir, as declared by the
Prophet. The Holy Prophet has also prescribed that will should not
be made in respect of more than one-third of total property which
one is likely to leave after death. Although, in the opinion of
some jurists, will can be made in favour of an heir provided all
the other heirs agree yet the law of will generally understood is
that will of one-third property should be made in favour of
persons other than legal heirs.
The law of will generally inspires rich and
well-to-do Muslims to bequeth some fortune in the path of God for
charitable causes like relief of the poor, education and medical
relief, etc. This law
has
helped, in Islamic society, the establishment of waqfs, trusts,
hospitals, educational institutions. This law, thus promotes Jehad
against poverty, misery, disease, ignorance and illiteracy. Thus
the institution of will helps transfer of wealth from the rich to
the poor.
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4-
Law of Waqf
The institution of waqf in Islam gets its
inspiration from the following verses of the Qur’an and Ahadith of
Prophet
Muhammad
(PBUH):
1.
Ye will not attain unto piety until ye spend of that which ye
love. And whatsoever ye spend, Allah is
aware
thereof.
-(Qur’an 3:92)
2.
Ibn ‘Umar told that when ‘Umar got some land in
Khaibar he went to the Prophet and said, “Messenger
of
God, I have
acquired land in Khaibar which I consider to be more valuable than
any I have ever acquired, so what do you command me to do with
it?” He replied, “If you wish you may make the property an
inalienable possession and give its produce as sadaqa.”
So ‘Umar gave it as sadaqa declaring that the property must not be
sold, given away, or inherited, and he gave its produce as sadaqa
to be devoted to the poor, relatives, the emancipation of slaves,
God’s path, travellers and guests, no sin being committed by the
one who administers it if he eats something from it in a
reasonable manner or gives something to someone else to eat,
provided he is not storing up goods (for himself). Ibn Sirin said,
“provided he is not acquiring capital for himself.”
-(Bukhari and Muslim)
The institution of waqf, thus, got its roots when
verse 92 of chapter Three
of the Holy Qur’an was revealed and the well-to-do
companions
of the Prophet sought his guidance expressing their desire to
donate their property in the path of Allah. So the followers of
Islam throughout their history have been maintaining this
institution to earn the pleasure of Allah in this world and in the
Hereafter. As stated earlier, a Muslim can bequeth one-third of
his property for charity after his death. But during his lifetime
he has right to spend whole of his property in the way of Allah.
According to law of gift, one can donate or gift as much of his
property as he likes to any person during his life. Good-natured
and virtuous believers, who are rich,
exercise their powers under the law of will or the law of gift and
establish waqf for a charitable cause.
Waqf, in the language of Shariah, means the
dedication of the corpus of property to Almighty God. The property
thus transfers from the dedicator (waqif) to the ownership of
Allah but its usufruct or benefit is dedicated to the poor, sick,
travellers, or any other noble cause recognised by Islam.
The institution of waqf helps elimination of
poverty, misery, disease, illiteracy
and in this way promotes the cause of equitable distribution of
wealth.
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5-
Charity of Fitr
The Prophet of Islam has prescribed for every
well-to-do Muslim to pay Sadaqat-ul-Fitr to the poor Muslims to
enable them to participate in the celebrations of Eid after the
Holy month of Ramadan. Fitr means alms which is
incumbent
upon every Muslim possessing property equal to the amount of Nisab
of Zakat. The well-to-do are required to pay it not only for
themselves but also for their families,
children, servants and slaves. The measure of Eid charity in
wheat, flour, barley, dates, etc. is
one Sa’a
which is equivalent to 112 ounces, nearly 3.5
seers. It is also lawful to pay the equivalent price. The charity
can be paid in the month of Ramadan but it should certainly be
paid before Eid prayer so
that the wants of the poor in connection with the Eid festival are
satisfied and they also enjoy the festival.
Some of the Ahadith of the Prophet are reproduced
below to understand the importance of this charity and its rules:
1.
Ibn Omar reported that the Messenger of Allah made
obligatory the charity of ‘Fitr’-one sa’a of dried dates or one
sa’a of barley upon the slave and the free, male and female, young
and old from among the Muslims. He directed its payment before the
people go out for the prayer.
-(Bukhari, Muslims)
2.
Abu Sayeed al-Khodri reported: We used to levy
charity of Fitr-one sa’a from food crops, or one sa’a
from barley, or one sa’a from dried dates, or one sa’a from
‘cheese, or one sa’a from raisins.
-(Bukhari, Muslim)
3.
Ibn Abbas
reported that the Messenger of Allah made charity
of Fitr compulsory as a purification of fast from vile discourse
and vain talks and also as food to the poor.
-(Abu Daud)
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6-
Monetary Atonements
Monetary atonements have been prescribed by the
Qur’an for certain sins. Those who commit certain sins, offences
or omissions intentionally or unintentionally have been enjoined
upon by the Qur’an to make prescribed charity in expiation of
these sins.
The Verses of the Qur’an
relevant to some atonements are reproduced
as under:
1.
(Fast a certain number of days) and (for) him who
is sick among you, or on a journey, (the same) number of other
days; and for those who can afford it there is a ransom: the
feeding of a man in need – But whoso doth good of his own accord,
it is better for him: and that ye fast is better for you if ye did
but know.
-(2:184)
2.
It is not for a believer to kill a believer unless
(it be) by mistake. He who hath killed a believer by mistake must
set free a believing slave, and pay the blood-money to the family
of the slain, unless they remit it as a charity. If he (the
victim) be of a people hostile unto you, and he is a believer,
then (the penance is) to set free a believing slave. And if he
cometh of a folk between whom and you there is a covenant, then
the blood-money must be paid unto his folk and (also) a believing
slave must be set free. And whoso hath not the wherewithal must
fast two consecutive months. A penance from Allah. Allah is
Knower, Wise.
-(4:92)
3.
Allah will not take you to task for that which is
unintentional in your oaths, but He will take you to task for the
oaths which ye swear in earnest. The expiation thereof is the
feeding of ten of the needy with the average of that wherewith ye
feed your own folk, or the clothing of them, or the liberation of
a slave, and for him who findeth not (the wherewithal to do so)
then a three days’
fast. This is the expiation of your oaths when ye have sworn; and
keep your oaths. Thus Allah expoundeth
unto you His revelations in order that ye may give thanks.
-(5:89)
4.
Those who put away their wives (by saying they are
as their mothers) and afterward would go back on that which they
have said, (the penalty) in that case (is) the freeing of a slave
before they touch one another. Unto this ye are exhorted; and
Allah is Informed of what ye do. And he who findeth not (the
wherewithal), let him fast for two successive months before they
touch one another; and for him who is unable to do so (the penance
is) the feeding of sixty needy
ones. This, that ye may put trust in Allah and His messenger. Such
are the limits (imposed by Allah); and for disbelievers
is a
painful doom.
-(58:3-4)
These prescribed monetary atonements are also a
channel of flow of wealth from the well-to-do to the poor people.
[Back
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7-
Charity and Alms
After discussing compulsory charities, now we turn
to optional charities and alms. If Zakat and other compulsory
charities fail to satisfy the needs of the poor, the state can
either impose taxes or motivate the rich to donate voluntarily and
generously to help eradicate poverty and want. Let us reproduce
the verses of the Holy Book and Ahadith of Muhammad (PBUH)
regarding Sadaqat or Infal fi Sabil Allah.
Verses of the Qur’an:
1. Who believe in the unseen and establish worship, and, spend of
that We have bestowed upon them; And who believe in that which is
revealed unto thee (Muhammad) and that which was revealed before
thee, and are certain of the Hereafter. These depend on guidance
from their Lord. These are the successful.
-(2 : 3-5)
2.
It is not righteousness that ye turn your faces to
the East and the West; but righteous is he who believeth in Allah
and the Last Day and the angels and the Scripture and the
Prophets; and giveth his wealth, for love of Him, to kinsfolk and
to orphans and the needy and the wayfarer and to those who ask,
and setteth slaves free; and observeth proper worship and payeth
the poor-due and those who keep their treaty when they make one,
and the patient in tribulation and adversity and time of stress,
such are they who are sincere. Such are the Godfearing.
-(2:177)
3.
Spend your wealth for the cause of Allah, and be
not cast by your own hands to ruin; and do good. Lo! Allah loveth
the beneficent.
-(2:195)
4.
They ask thee, (O Muhammad), what they shall spend.
Say: That which ye spend for good (must go) to parents and near
kindred and orphans and the needy and the wayfarer. And whatsoever
good ye do,
Lo!
Allah is Aware of it.
-(2:215)
5.
And they ask thee what they ought to spend. Say:
That which is superfluous. Thus Allah maketh plain to you (His)
revelations, that haply ye may reflect:
-(2:219)
6.
O ye who believe! Spend of that wherewith We have
provided you ere a day come when there will be no trafficking, nor
friendship, nor intercession. The disbelievers, they are the
wrong-doers.
-(2:254)
7.
The likeness of those who spend their wealth in
Allah’s way is as the likeness of a grain which groweth seven
ears, in every ear a hundred grains. Allah giveth increase
manifold to whom He will. Allah is All-Embracing,
All-Knowing.
Those who spend their wealth for the cause of Allah and afterward
make not reproach and injury to follow that which they have
spent: their reward is with their Lord, and there shall no fear
come upon them, neither shall they grieve. A kind word with
forgiveness is better than alms-giving followed by injury. Allah
is Absolute,
Clement. O ye who believe! Render not vain your almsgiving by
reproach and injury, like him who spendeth his wealth only to be
seen of men and believeth not in Allah and the Last Day. His
likeness is as the likeness of a rock whereon is dust of earth; a
rainstorm smiteth it, leaving it smooth and bare. They have no
control of aught of that which they have gained. Allah guideth not
the disbelieving folk. And the likeness of those who spend their
wealth in search of Allah’s
pleasure, and for the strengthening of their souls is as the
likeness of a garden on a height. The rainstorm
smitheth it and it bringeth forth its fruit twofold. And if the
rainstorm smite it not, then the shower. Allah is Seer of what ye
do.
-(2:261-265)
8. Whatever alms ye
spend or vow ye vow,
Lo!
Allah knoweth it. Wrong-doers have no helpers. If ye publish your
alms-giving, it is well, but if ye hide it and give it to the
poor, it will be better for you, and will atone for some of your
ill deeds, Allah is Informed of what ye do. The
guiding of them is not thy duty ( O Muhammad ) , but Allah guideth
whom He will. And whatsoever good thing ye spend, it is for
yourselves, when ye spend not save
in search of Allah’s
countenance; and whatsoever good thing ye spend, it will be repaid
to you in full, and ye will not be wronged. (Alms are) for the
poor who are straitened for the cause of Allah,
who cannot travel in the land (for trade). The unthinking man
accounteth them wealthy because of their restraint. Thou shalt
know them by their mark: They do not beg of men with importunity.
And whatsoever good thing ye spend,
Lo!
Allah knoweth it. Those who spend
their wealth by night and day, by stealth and openly, verily their
reward is with their Lord, and there shall no fear come upon them
neither shall they grieve.
-(2:270-274)
9. Allah hath blighted usury and made almsgiving
fruitful. Allah loveth not the impious and guilty.
-(2:276)
10. Ye will not attain unto piety until ye spend
of that which ye love. And whatsoever ye spend, Allah is aware
thereof.
-(3:92)
11.
Believe in Allah and His messenger, and spend of that whereof He
hath made you trustees; and such of you as believe and spend
(aright), theirs will be a
great reward.
-(57:7)
12.
And spend of that wherewith
We have provided you before death cometh unto one
of you and he saith: My Lord! If only Thou wouldst reprieve me for
a little while, then I would give alms and be among the righteous.
-(63:10)
13.
Let him who hath abundance spend of his abundance, and he whose
provision is measured,
let
him spend of that which Allah hath given him. Allah asketh naught
of any soul save that which He hath given it.
Allah will vouchsafe, after hardship, ease.
-(65:7)
14.
And in whose wealth there is a right acknowledged. For the beggar
and the destitute;
-(70:24-25)
Ahadith of Muhammad (PBUH):
1.
Anas reported that the Messenger
of Allah said: verily charity appeases wrath of the Lord and
removes pangs of death.
-(Tirmizi)
2. Abdullah-bin-Mas’ud
reported: There are three whom Allah loves-a man who gets up at
night to read the Book of Allah, and a man giving alms with his
right hand which he conceals (I consider
that he said) from his left hand: and a man, being in a battalion,
encounters the enemies, although his companions
are
routed.
-(Tirmizi)
3. Marsad-bin-Abdullah
reported: Some of companions of the Holy Prophet informed me that
he heard the Prophet say: Surely the shade of the believer on the
Resurrection Day will be his charity.
-(Ahmad)
4. Abu Hurairah reported that the Messenger of
Allah said: Had there been gold for me like the mount of Uhud, it
would have pleased me that three nights should not pass over me
with something with me therefrom except what I should keep in wait
for debt.
-(Bukhari)
5. Asmma’s reported that the Messenger
of Allah said: Spend and don’t
count
lest Allah counts for you, and don’t hoard up lest Allah withhold
from you. Spend what you can.
-(Bukhari,
Muslim)
6. Abu Hurairah reported that a man enquired: O
Messenger of Allah! which charity is greatest in reward? He
replied: Your charity while you are sound, greedy, fear poverty
and hope for riches. Don’t
put off, till when
it reaches the throat,
you say: Such and such is for so and so, such and such is for so
and so, while it belonged to so and so.
-(Bukhari,
Muslim)
7. Abu Hurairah reported that the Messenger of
Allah said: The generous man is near Allah,
near
Paradise, near the people and, far off from Hell;
and the miser is far off from Allah, far off from Paradise, far
off from the people near Hell; and illiterate charitable man is
dearer to Allah than the pious miser.
(Tirmizi)
Voluntary charities to
earn the pleasure of God almighty are rewarded in this world as
well as in the next one. These also help in flow of wealth from
the rich of the community to the poor and needy. Thus the cause of
distributive and social justice is achieved through this voluntary
measure.
[Back
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8-
Feeding
the Poor
Feeding the poor is one of the voluntary charities
and is a very common practice among the generous and pious
Muslims.
Rewards
for this are very numerous and both the Qura’n and the Prophet of
Islam inspire the believers to feed the poor and the needy. This
measure is also a good step to mitigate want and misery from the
Islamic society. The
relevant verses and Ahadith are:
Verses of the Quran:
1.
That they may witness things that are of benefit to them, and
mention the name of Allah on appointed days over the beast of
cattle that He hath bestowed upon them. Then
eat thereof and feed therewith the poor
unfortunate.
-(22:28)
2. And the camels! We have appointed them among
the
ceremonies
of Allah. Therein ye have
much good. So mention the name of Allah over them when they are
drawn up in lines. Then when their flanks fall (dead), eat thereof
and feed the beggar
and
the suppliant.
Thus
have We made them subject unto you, that haply ye may give thanks.
-(22:36)
3. (Because) they perform the vow and fear a day
whereof the evil is wide-spreading. And feed with food the needy
wretch, the orphan and the prisoner, for love of Him. (Saying): We
feed you, for the sake of Allah only. We wish for no reward nor
thanks from you. Lo! We fear from our Lord a day of frowning and
of fate. Therefore, Allah hath warded off from them the evil of
that day, and hath made them find brightness and joy;
-(76:7-11)
Ahadith of the Prophet:
1.
Abdullah-bin-Amr
reported that the Messenger of Allah said: Serve the Merciful,
give food and spread peace; you will then enter paradise with
peace.
(Tirmizi, Ibn Majah)
2. Ibn Abbas reported: I heard the Messenger of
Allah say: No Muslim gives a cloth to a Muslim except that he is
in the protection of Allah so long as a piece thereof remains upon
him.
(Ahmad, Tirmizi)
3. Abu Hurairah reported that a man complained to
the Holy Prophet about his hardness of heart. He said: Pass thy
hand over the head of the orphans and give food to the poor.
(Ahmad)
4. Anas reported that the Messenger of Allah
said: The best charity is to satisfy
a hungry belly.
(Baihaqi)
[Back
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9-
Goodly
Loan to Allah
It is grace of Allah, the Almighty God, that any
expense incurred by a person in
His
path on charity or alms to the poor is regarded by Him as goodly
loan to Him and He undertakes
to repay it manifold. The rich are inspired to give loan to God in
the form of helping the poor people and to earn many
times big
rewards for this.
The verses of the Qur’an pertaining to this subject are:
1.
Who is it that will lend unto Allah a goodly loan,
so that He may cause it increase manifold? Allah straiteneth and
enlargeth. Unto Him ye will return.
-(2:245)
2. Allah made a convenant of old with the
Children of Israel and We raised among them twelve chieftains, and
Allah said: Lo! I am with
you. If ye establish worship and pay the poor-due, and believe in
My messengers and support them, and lend unto Allah a kindly loan,
surely I shall remit your sins, and surely I shall bring you into
gardens underneath which rivers flow. Whoso among you disbelieveth
after this will go astray from a plain road.
-(5:12)
3.
Who is he that will lend unto Allah a goodly loan,
that He may double it for him and his may be a rich reward?
-(57:11)
4.
Lo! those who give alms, both men and women, and lend unto Allah a
goodly loan, it will be
doubled for them, and theirs will be
a rich reward.
-(57:18)
5. If ye lend unto Allah a goodly loan, He will
double it for you and will forgive you, for Allah is Responsive,
Clement.
-(64:17)
Following are
comments
of two leading scholars of Islam on the concept of goodly lean to
God:
According to Abdullah Yusuf Ali: “Spending
in the cause of
God is called metaphorically “a
beautiful loan”. It is excellent in many ways: (1)
it shows a beautiful spirit of self-denial; (2) in other loans
there may be a doubt as to the safety of your capital or any
return thereon: here you give to the Lord of All in Whose hands
are the keys of want or plenty: giving, you may have manifold
blessings, and withholding, you may even lose what you have. If we
remember that our goal is God, can we turn away from His cause?
According to Abul A’la Maududi: “Good
loan”
is that which is lent without any idea of personal gain or
interest but is given with the sole intention to please Allah.
Allah in His bounty credits the wealth thus spent in His Way as a
loan to Himself. He promises that
He will not only return the actual debt but increase it manifold,
provided that it is a goodly loan in the real sense and is lent
merely to please Him and for the sake of those objects He
approves.”
[Back
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10-
Charity of Surplus
The highest degree of charity, which has always
remained an ideal for a Muslim, is the charity of surplus (Anfaq
al-Afw).
It requires a believer to spend all his wealth which is over and
above his needs. The word Afw means that wealth which is left over
after meeting one’s
needs.
The Injunction of the Qur’an
on spending surplus wealth is: “……………And
they ask thee what they ought to spend. Say: That which is
superfluous. Thus Allah maketh plain to you (His) revelation, that
haply ye may reflect.”
-(2 : 219)
If the principle of Anfaq al-Afw comes into play in
its full force and all the believers voluntarily spend all their
wealth in the way of God, there will be no poverty, no disease,
and no illiteracy in the Muslim society. The cause of distribution
of wealth cannot be served better by any measure than this.
[Back
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11-
Hoarding of Wealth Forbidden
Hoarding of wealth has been condemned by Islam with
threats of severe punishment whereas circulation of wealth has
been ordained. This measure not only forces the hoarded wealth out
of coffers of the rich but also ensures its flow into investment
channels ultimately helping its natural distribution. Following
are Verses of the Qur’an
and Ahadith of Muhammad (PBUH) which highlight Islamic view-point
on hoarding:-
1.
They who hoard up gold and silver and spend it not in the way of
Allah, unto them give tidings (O Muhammad) of a painful doom:
On the Day when it will (all) be heated in the fire
of hell, and their foreheads and their flanks and their backs will
be branded there with (and it will be said unto them): Here is
that which ye hoarded for yourselves. Now taste of what ye used to
hoard.
-(Al-Qur’an
9:34-35)
2.
That which Allah giveth as spoils unto His
messenger from the people of the townships, it is for Allah and
His messenger and for the near of
kin
and the orphan and the needy and the wayfarer, that it becometh
not commodity between the rich among you…………….
-(Al-Qur’an
59:7)
3.
But nay! for
lo!
it is the fire of hell, Eager to roast, It calleth him who turned
and fled (from truth), And hoarded (wealth) and withheld it.
-(Al-Qur’an
70:15-18)
4.
Woe unto every slandering traducer. Who hath
gathered wealth (of this world) and arranged it: He thinketh that
his wealth will render him immortal. Nay, but verily he will be
flung to the Consuming One.
-(Al-Qur’an
104:1-4)
5.
Abu Hurairah
reported that the Messenger of Allah used to store up nothing for
the morrow.
-(Tirmizi)
6.
Ayesha reported that the Messenger of Allah said:
This world is an abode for one who has got no abode, and a
property for one who has got no property, and one who has got no
wisdom hoards for it.
-(Ahmad, Baihaqi)
[Back
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12-
Prohibitive Measures
It is a notorious fact that concentration of wealth
in few hands usually takes place through unlawful means and
corrupt practices adopted for acquiring wealth. It is through
unfair and illegal means that few privileged individuals pile up
big fortunes depriving the multitude of people from their
legitimate share in national wealth. If natural process of
distribution of wealth is allowed to flow unobstructed and all
persons earn their livelihood
through
lawful means there cannot be concentration of wealth in few hands
and there cannot be unbridgeable gulf
between the rich and the poor. Thus the means adopted for earning
play a vital role in governing distribution of wealth in a state
or a community.
With a view to prevent concentration of wealth and
ensure its fair and equitable distribution, Islam has adopted
certain prohibitive measures, i.e. all the unjust, unfair and
illegal means of earning have been declared Haram (unlawful) and
hence prohibited. Following are some of these measures:-
1.
Riba or usury in every conceivable form has been
abolished root and branch.
2.
Bribery and corruption in every form is haram
(unlawful).
3.
Earning through wine, hard drinks, narcotics and
other forbidden things is illegal.
4.
Earning through gambling, speculation, forward
sale, and games of chance is absolutely prohibited.
5.
Theft and robbery are prohibited and declared
punishable offences.
6.
Income through adultery, prostitution, music,
dancing, blue films,
obscene
literature, pornography, etc. is haram.
7.
Business malpractices such as wrong measuring and
wrong weighing, adulteration, etc.
are forbidden.
8.
Usurpation of the wealth of orphans, women and
other weak persons is haram.
9.
Hoarding of commodities especially food items
and other necessities of life with a view to earn undue profits is
prohibited.
10.
Earning through exploitation, blackmail, fraud,
duress, deception, false oaths, misrepresentation of goods, is
prohibited.
11.
Financial benefits derived through misuse
of office or power or through intercession, favouritism, nepotism,
etc., are illegal.
12.
Non-payment
of debt or loan including
loans of banks and financial institutions or
remission of these loans secured through political or other
influence is unlawful.
13.
Embezzlement of individual or public money or
misappropriation thereof, is absolutely haram.
14.
Non-payment of Zakat and other taxes or non-payment
of dues for utilities and services is
strictly prohibited.
15.
Non-payment of wages or salaries to the labourers
or employees is forbidden.
The above
mentioned
means of earning livelihood or acquiring and accumulating wealth
have been prohibited directly or indirectly by the Qur’an and the
Sunnah. These have already been discussed under the head
“unlawful means of earning wealth” in previous
chapter and, therefore, there is no need of repeating the
discussion here.
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