Islamic Concept of Poverty

Transcription

1 Islamic Concept of Poverty Department of Islamic Studies, Yobe State University, Damaturu, Nigeria Abstract- Poverty makes a person narrow- minded and creates the vices of anger and hate, jealousy and arouses enmity in him which saps away his energies to weaken him in the economic field. So the negative thinking and attitude of withdrawals develop in him. Poverty makes man a rigid person and rigid views are always reflected in his thoughts and feelings. Islam never allow a person to stay as poor. Islam guides the people to overcome the poverty. The individual is assured with sufficient substances. According to the principles of Islam Allah is the Creator and has taken it upon himself to provide livelihood to His every creature. Wealth is regarded in Islam as a blessing of Allah which has been earned by legal way and man has to be grateful to the Gracious Almighty for the same. At the same time in Islam, poverty is a hardship from the effects of which God s refuge must be sought. In order to eradicate the evils of poverty and hunger from the society God has blessed man with various ways and means. I. CONCEPT OF POOR The Arabic equivalent of poverty is Faqr. It has been used to mean the status of not having income. It is the opposite of Al-Ghina (richness), the verb form is faqara which means that the person became needy i.e. he does not have that with which he can satisfy himself. Faqir in Islam is the deprived one, who has fallen on bad days but does not ask for alms. The Quran says and feed the distressed ones in want. 1 The unfortunate (Al-Ba is) is the one who is afflicted with Bu s (adversity), and the Faqir (the poor) is the one who is in a bad situation because of his need. The verses and the narrations from the linguists indicate that Faqr (poverty) means need. Faqeer, therefore is one who needs helps from others because of his disability to earn his livelihood. In conclusion the poor one who is entitled to financial support because he cannot satisfy his needs like food, dress and accommodation etc. There is another word miskin which is derived from sakana meaning motionless which is caused by impoverishment. Of course needy are those men who are fit for earning their living, but cannot do so owing to poverty or lack of means. Hence a miskin is that needy man who, if helped to some extent, can stand on his feet and work. A. Poverty Line The measurement of poverty line of the present world is focusing on the availability of the calorie of food. This numerical measurement of poverty which is estimated by the statistical report is criticized by Amartya Sen. He writes in his book Development As Freedom explaining that the development does not mean the growth of national income; it is the expansion of freedom and the life of individuals in the society. 2 His opinion is very near to the Quranic point which says: the wealth is created for the well being of whole humanity. Islam considers poverty as one matter for a man in any country and any generation. Poverty in the view of Islam is the non-satisfaction of the basic needs in a complete way. Islam has defined these basic needs as three, viz. Food, clothing and Accommodation. Prophet says that the basic needs comprise a house to live, necessary cloth to wear, and bread and water to satisfy hunger and thirst. 3 1 Al-Quran 22:28 2 Abdullah, T, The Theories of Amartya Sen and the Holy Quran, Yuvatha Book House, Calicut, 2000, p.8 3 Muslehuddin, Muhammad, Economics and Islam, Markazi Maktaba Islami, Delhi, 1982, p

2 Those who cannot satisfy these basic needs are considered to be below the poverty line. According to Ibn-e-Hazam, the great Muslim thinker of medieval period, the basic necessities of life are as follows: 1. Food which may be sufficient for keeping the poor healthy and energetic. 2. Dress which can cloths his nakedness and shelter him from heat, cold and rain. 3. A house to live in which can shelter him from weather effects and peeping of the way farers. 4 Ibn-e-Hazam seems to have derived his ideas from the following Quranic verse: Allah said: The mothers shall give such to their offspring for two whole years, if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be treated unfairly on account of her child. Nor father on account of his child, an heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after due consultation, there is no blame on them. If ye decide on a foster-mother for your offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. But fear Allah and know that Allah sees well what ye do. 5 The Quran speaks further: Let the women live (in 'iddat) in the same style as ye live, according to your means: Annoy them not, so as to restrict them. And if they carry (life in their wombs), then spend (your substance) on them until they deliver their burden: and if they suckle your (offspring), give them their recompense: and take mutual counsel together, according to what is just and reasonable. And if ye find yourselves in difficulties, let another woman suckle (the child) on the (father's) behalf. 6 The Prophet is also reported to have said: Beware! Their right upon you is to provide them their clothes and food seemly. 7 This indicates that one whose basic needs are not-satisfied is considered as poor. The basic needs are food, clothing and accommodation. So nobody is considered as extreme poor after satisfying his basic needs, as poverty defined in Islam, which is the failure to satisfy the basic needs. B. Ask Refuge from Poverty According to Islam, poverty is a dangerous thing from which the man has to seek protection and refuge: also poverty is the basic reason for many other serious problems. Islam does not see poverty from the perspective of ratification. It is much more serious as the prophet has said that poverty leads to infidelity and because of this he sought refuge from it. Imam Bhukhari reports in his Al-Adab Al-Mufrad as the Prophet asked the refuge from poverty and scarcity. Oh God, I ask your refuge from poverty, scarcity and ignominy 8 Imam Nasai has reported as Prophet asked refuges from poverty and apostasy Oh God, I ask thy refuge from apostasy and poverty thereupon a person enquired are the two similar? the prophet said yes 9 The following Hadith shows that Prophet considered the issue of poverty and hungry as an evil and worst bed fellow Oh God I seek your refuge from hunger. It is the worst bed-fellow 10 It appears as poverty might compel a man to indulge in acts of disgrace like hypocrisy and infidelity. This is the reason that it has been described so beautifully in the above prophetic prayer. All these show that poverty is such a serious matter which the prophet has sought to eliminate in every possible manner. 4 Al-Qardawi, Yusuf, Economic Security In Islam, Islamic Book service, New Delhi, 2004, p Al-Quran 2:233 6 Al-Quran 65:6 7 Ibn Al- Qayyim, Zad Al-Mad,Al- Risala Publishers and Distributers, Beirut, 1994, p.5 8 Bukhari, Abu Ismaeel Muhammad, Al-Adab Al-Mufrad,Maktaba Tazia, Egypt, 1349 (H), p.99 9 Nasai, Abu Abdurrahman, Sunan Al-Nasai,,Aetiqad Publishing House, Delhi, 1986, p Ibid, p

3 C. Pray for Increase in the Wealth Islam sees wealth as a comfort from the side of God or which he has given man. Allah has described it as His special blessings. He says: And He found thee in need, and made thee independent. 11 The following verse describes Allah Almighty as the protector of Ka ba and who feed the food and give the sustenance. He Says: Let them adore the Lord of this House, Who provides them with food against hunger, and with security against fear (of danger). 12 He is the Sustainer Who gives wealth for whom He likes. Again He says that such is the Bounty of Allah, which He bestows on whom He will: and Allah is the Lord of the highest bounty. 13 Islam encourages man to seek wealth from God. The Prophet has also prayed for it as Sahih Muslim, Adabul Mufrad and Muvatta have reported in the following Hadith in which the Prophet is seeking the wealth along with piety and guidance. Oh Allah, I ask from you the right guidance, piety and virtue and wealth. 14 Mudh and Sa u were two vessels which were used to measure the crops. The Prophet asked the blessing of Allah in these vessels. It means that He wanted a prosperous life which is far from hunger and poverty, Oh Allah give your blessings in our Muddh and Sa u 15 Imam malik reports that the Prophet asked the blessing of Allah in the fruits. This Hadith also shows that the Prophet encouraged the wealthy condition of the life. Oh Allah give your blessings in our fruits. 16 Acquiring wealth in lawful manner is an obligation on every individual of Muslim society. Islam wants a comfortable standard of life for all of its members. It can be understood from the following Hadith that the Prophet (Pbuh) has persuaded Muslims to earn the wealth. The Prophet says: To striv e to earn a livelihood through right means is an obligation after the main duty. 17 Imam Bhukhari reports that the Prophet has said that wealth acquired trough the legal form is the best asset of a righteous man. The Prophet says that wealth rightly acquired is a good thing for the righteous man. 18 It has been reported that the Prophet sought economic blessings and increase in the wealth and business of Abdurrahman Bin Auf and one of his companion. among the items of human well being are a spacious house, a good neighbor and a good conveyance. 19 Abu Ahvaz reports as his father as having said: I came to the Prophet wearing coarse clothes. He enquired whether I had some money and property. I replied in the affirmative. Then he asked me what kind of property did I posses, I answered that Allah has bestowed upon me, camel, cattle, horses and slaves. The prophet, then said: when Allah gives you money evidently his bounty must be visible from your personality. 20 The meaning is obvious. One should appear good because God has given him good fortune. D. Wealth as Constructive and Poverty as Destructive Factor It can be understood from the Islamic text that it sees wealth as constructive and poverty as 11 Al-Quran 93:8 12 Al-Quran 106:2 13 Al-Quran Muslim, Saheeh Muslim, op.cit., Hadith No Bukhari, Abu Ismaeel, Muhammad, op.cit., p Al-Zubaidi, Abdullatif, Ahmad, Zainuddin, Summarized Sahih Al-Bukhari, (Arabic-English),, Maktaba Darussalam, Riyad, 1994, p As quoted in Siddiqui, Nejatullah, Economic Enterprise in Islam, Markazi Maktaba Islami, New Delhi, 2000, p Bukhari, Abu Ismaeel, Muhammad, op.cit., p Ibid, p Al-Hafiz, Abu Dawud, Sunan Abi Dawud, Al Maktaba-Al Asriyya, Beirut,1995, Vol.1, p

4 destructive. Allah, Almighty has declared wealth and property as basic thing which we need to help religion, and follow Allah and His Prophet. According to Islam the wealth encourages man to do positive things. The Prophet also said that, the poverty and hunger are the worst bed fellows. 21 Poverty and hunger are thus bad factors which adversely affect the behavior and deeds of a person. Sometimes poverty compels man to adopt unlawful behavior in religious as well as secular matters. When a person seeks some debt, he has to tell a lie, and he makes a promise and never fulfills it. So he is compelled to practice evil habit. Cutting the hands of thief is the Islamic persecution against the thief. This law is exempted while the poverty background of the thief is proved. Umar, the second caliph, did not allow to cut the hands of thief until made an enquiry about the background of the thief. This is enough to show the close relation between poverty and evil manners. Poverty is dangerous which affects faith, belief, morality and good deeds and conscience. Man is therefore well-advised to avoid poverty and adopt wealth. Poverty is a big hindrance in achieving good family life. Where poverty spreads the happiness of the family ends and the disputes and blame-game start among the members of the family. The poverty-affected man cannot feed his family and fulfill the requirements of his dependants. The evil of poverty and hunger are dangerous for a family life in many ways. A family can hardly become the victim of poverty. Poverty and hunger stand as blockade in the way of marriage, dower and provisions of sustenance. So the unmarried adults have to control them and keep up their chastity with patience and self resignation till Allah enriches them. Quran says: Marry those among you who are single, or the virtuous ones among yourselves, male or female: if they are in poverty, Allah will give them means out of His grace: for Allah encompasseth all, and he knoweth all things. 22 Imam Muhammed Hasan Shaibani says: one day his servant informed him when he was sitting in some academic meeting that his family had no floor with her. He said: May God bless you, you have made me forget forty problems of jurisprudence. 23 Whosoever possesses no floor in his house, do not discuss with him for the issue of shariah. Because he is under poorer conditions and his opinion would never be authentic and justifiable. Psychologically it proves that a strong feeling affects man s thoughts and his opinion too. In view of the authentic traditions a judge or a jurist in irritated mood should not pronounce decision. It is important to note that the cause of hunger and thirst has also been associated with it. Poverty is hazardous for the peace and calm of society. It affects all social and cultural activities of the society because the scarcity among the have-nots creates a wide gap between them and the rich class. It leads to the exploitation of the poor by the rich. The social inequality and injustice thus spread in the society and kill the tranquility. Finally it leads to tensions. Hadrath Abu Dar has said that I just wonder how a person with no sustenance would not unsheathe his sword against the people? 24 II. CONCLUSION The Islamic method for removing poverty appears to be a very superior system which emerged many centuries ago for the solution of poverty and hunger. It aims not at temporary assistance or aid, nor does it seek enough to eradicate poverty with soft and sweet words. It promises the humanity a permanent solution of the problem in a respectful manner. It prevails upon humanity to utilize their capabilities to improve their economic condition and eliminate the evils of poverty. The Holy Quran states the same when it says: Kill 21 Nasai, Abu Abdurrahman, op.cit., p Al-Quran 24:32 23 As quoted in Al-Qardawi, Yusuf, op.cit., p Ibid, p

5 not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin. 25 ACKNOWLEDGEMENT I am grateful to Professor Yakubu Mukhtar, Vice Chancellor, Yobe State University, Damaturu, Nigeria for providing the research facilities. REFERENCE 1. Al-Quran 22:28 2. Abdullah, T, The Theories of Amartya Sen and the Holy Quran, Yuvatha Book House, Calicut, 2000, p.8 3. Muslehuddin, Muhammad, Economics and Islam, Markazi Maktaba Islami, Delhi, 1982, p Al-Qardawi, Yusuf, Economic Security In Islam, Islamic Book service, New Delhi, 2004, p Al-Quran 2: Al-Quran 65:6 7. Ibn Al- Qayyim, Zad Al-Mad,Al- Risala Publishers and Distributers, Beirut, 1994, p.5 8. Bukhari, Abu Ismaeel Muhammad, Al-Adab Al-Mufrad,Maktaba Tazia, Egypt, 1349 (H), p Nasai, Abu Abdurrahman, Sunan Al-Nasai,,Aetiqad Publishing House, Delhi, 1986, p Al-Quran 93:8 11. Al-Quran 106:2 12. Al-Quran Muslim, Saheeh Muslim, op.cit., Hadith No Bukhari, Abu Ismaeel, Muhammad, op.cit., p Al-Zubaidi, Abdullatif, Ahmad, Zainuddin, Summarized Sahih Al-Bukhari, (Arabic-English),, Maktaba Darussalam, Riyad, 1994, p As quoted in Siddiqui, Nejatullah, Economic Enterprise in Islam, Markazi Maktaba Islami, New Delhi, 2000, p Bukhari, Abu Ismaeel, Muhammad, op.cit., p Ibid, p Al-Hafiz, Abu Dawud, Sunan Abi Dawud, Al Maktaba-Al Asriyya, Beirut,1995, Vol.1, p Nasai, Abu Abdurrahman, op.cit., p Al-Quran 24: As quoted in Al-Qardawi, Yusuf, op.cit., p Al-Quran 17:31 25 Al-Quran 17:31 857