Elimination of Poverty According to Islam

Elimination of Poverty According to Islam

Ch 2-33

Introduction

Allah almighty is the creator of this whole universe. He created

everything for some purpose including men for a noble cause as Allah (swt)

mentioned in the Holy Quran:

ضفيجاعل إنيلل مالئكةربكقالوإذ ر خليفةال 1

“And (recall) when your Lord said to the angels, “I am about to

place my vicegerent on the earth”.

Allah has given us more than we need and he is giving continuously.

He has put his men in the exam to fight against the charms of this world

and to be thankful for his blessings. He has granted humans the post of

Allah’s vicegerent but instead of performing our duties according to our

blessed post, we have forgotten all the instructions from Allah due to the

greed and the love of duniya (worldly matters). We are not playing the role

of Allah’s vicegerent in this world.

Our system in this world is designed in such a way that the rich

becomes richer and the poor becomes poorer. And this corrupt system has

gotten so mature in our society that it has become very difficult to eliminate

the poverty issue. Now the question rises that whether we can even

1 AL QURAN,2:30


Ch 2-34

overcome this problem or not and if yes then how? I find its appropriate and

comprehensive answer in the directions given by Allah in the “Holly Quran”

and by the guidance given in the life of the Holy Prophet (S.A.W) i.e

“Sunnah”.

As a Muslim, it must be our top priority and a desperate wish to gain

Allah's beloved while being in this world as well in the afterlife. Therefore,

we must strive to practice our living according to the Sunnah of Allah's

beloved Messenger, Prophet Muhammad (S.A.W). All the guidance on

every matter is available in the Quran and Ahadith including poverty. This

chapter mainly covers the suggestions and solutions to reduce poverty

based on the Qur'an and Ahadith as well as to recall our purpose of

existence.

Why Elimination of Poverty is Necessary?

In social, religious and economical perspectives poverty brings a lot

of small and large scale problems. It is the root cause for crimes and

ultimately results in the crises of the society. It is the main cause of

unstable economic condition, terrorism, violence, illiteracy and many other

social diseases. Therefore elimination of poverty is considered necessary


Ch 2-35

from the society. Some of the major social diseases caused by the poverty

are:

(i) Terrorism

(ii) Illiteracy

(iii) Social crimes

(iv) Child labour

(v) Loss of faith

Terrorism

Now a day’s world is facing a severe issue of terrorism. Almost every part

of the world is suffering from its devastated effects. It has taken almost all

the world in its adversity. Brutality, violence and extremism are at rise.

World is on fire. Everyone is living in a state of uncertainty and chaos. As a

matter of fact its growing day by day instead of reducing even after taking

measures all across the globe to counter it. This indicates that this is not a

mob or gang which is doing all these terrorist activities rather there seems

to be some motivations for people involved in these kinds of activities.

These motivations are the reason for increment in their count and induction

of new people in terrorist’s circle. One of the convincing reasons for

motivation is money. It is very easy to convince a poor man to go for any


Ch 2-36

destructive work, who is unable to fulfil the basic needs of his family, if

offered a sufficient amount that makes him capable of fulfilling not only

basic needs but also their wish list. On the other hand it is difficult to

convince a financially sound individual for such jobs. In the last decade, a

new innovation in the terrorism is being observed with very great concern

i.e. suicidal attacks. It is the worst form of attack that is very difficult to

counter. It takes a serious motivation for an individual to sacrifice his life in

this way. Apparently there are only two factors which can contribute in

bringing a man in such a state that he don’t even care for his life. One of

them is religious motivation

Second is financial motivation. If we observe different countries of the world

who are not suffering from the poverty issue and basic needs of people are

fulfilled, we find very less crime rate as compare to those suffering from the

poverty. In a country like Pakistan where many fathers are found selling

their children, many dies due to hunger, many kill their children or commit

suicide their selves due to the unbearable poverty and where government

is found ignorant of all this, then, in such a country if poor is offered a deal

of a huge amount for their families, he will surely sell his life for it and will

blow himself up for the sake of his family. And it does not end here,

furthermore when due to poverty and expensive education, children are


Ch 2-37

unable to study in the schools then surely they will not be able to

distinguish between good and evil and will ultimately end up as a criminal

or terrorist. We cannot blame anyone else for all this because it is our own

choice to provide a pen or a gun in their hands.

Illiteracy.

Education plays a vital role in a progressive society. It gives the right

direction and help growing the society in a positive way. Literacy rate of any

country or society defines the standards followed in that community.

Education basically helps building positive thinking and healthy approach

for all the matters in society in general and for individuals in particular.

Poverty and expensive education are two of the basic reasons that

contribute in the illiteracy of a community. Illiteracy brings in a lot of major

problems / diseases in society and severity of issues due to illiteracy

actually paralyzes the society, and if analysed properly, in actual poverty is

the main cause for all this destruction. Since poor man with his limited

resources is unable to afford the expenses of education so his sons and

daughters are left uneducated. Lack in education brings different problems

in their children. They are unable to distinguish amongst good and evil,

they are under confident, they can not avail the opportunity for good jobs

for their lively hood, their self respect is damaged, people treat them with


Ch 2-38

sympathy or humiliation but in both cases they suffer, they are unable to

improve their financial status and worst part, they ultimately end up in great

diseases of “begging” and “child labour”.

Social crimes

In a poor society, due to unequal distribution of wealth, where rich

becomes more richer while poor gets more poorer, poor does not get

ample opportunities to get his rights by following the right path. He is often

left with no choice then following a wrong path for the rightful things. When

one cannot get his basic necessities easily in the society then he opts for

snatching / steeling from others. In a country like Pakistan where graduates

and post graduates spent their whole life searching for the jobs and

illiterate ignorant feudal lot are the Members of Parliament, where

corruption prevails, life of poor gets worst resulting in a situation where

these educated youngsters are forced to adopt wrong ways and ultimately

increases the crime rate in the society e.g. street crimes, snatching, looting

robbery, bank robbery and murders etc

Child labour

Child labour is work that harm children or keeps them from attending

school. Around the world and in the U. S. growing gaps between rich and


Ch 2-39

poor in recent decades have forced millions of young children out of school

and into work. The International Labour Organization estimates that 215

million children between the ages of 5 and 17 currently work under

conditions that are considered illegal, hazardous, or extremely exploitative.

Underage children work at all sorts of jobs including illicit activities like the

drug trade and prostitution, around the world, usually because they and

their families are extremely poor. Ultimately poverty snatches the childhood

of a child and force him for hard work in his school age.

Loss of Faith

In the life of Muslim the most important thing is his faith (eeman).

Every Muslim wishes to die with faith in Allah and Islam. It gives the

Muslims to work in the righteous path defined by Allah and practiced by his

prophet, at the mean time stopping a Muslim from many wrong doings and

crimes. This is the most powerful tool to keep Muslims away from the sins.

That indicates that if faith of a person is gone he can do anything because

there will be nothing inside him to stop him from doing so. That proves that

the greatest loss which a Muslim can have is the loss of faith. Worst

effect of poverty is that poverty snatches faith from a Muslim. And it seems

to me that this loss of faith is the root cause for all other crimes generated


Ch 2-40

by poverty. While indicating towards the same point the Holy Prophet

(S.A.W) said:

1"کادالفقرانيکونکفرا"

“It is expectable and time is not far when this “faqar” (poverty)

will lead the humans to the Kufar”

Islamic Solution for Poverty

It has been learned through thorough deliberation that so much

harmful effects poverty brings in society. Elimination of poverty is essential

for the betterment of society. Now the question rises that how to eliminate

the poverty? The best answer I find, the implementation of Islamic

economical principles in true letter and spirit, which can eliminate the

poverty issue within few years from the whole world. In the era of khelifa

Umar (R.A) it was hard to locate the poor individuals needing help, by

spending the compulsory zakat gathered through Muslims. Since no one

was poor at that time because of Islamic economical system. Equal

distribution of wealth was enforced through Islamic laws. There were

sufficient sources for poor to fight his poverty like bayt-ul-mal, zakat,

concept of kafalat-e-aama etc. Islam believes in equal distribution of wealth

1 Baheeqi, abu baker ahmad bin hussain, shub-ul-ieman, vol 5 p no 267 h no 6612


Ch 2-41

since actual ownership of wealth belongs to Allah. Allah swt distributes this

wealth among his men irregularly (According to ADAL) to examine their

way of spending. Now one having extra money then his needs is

responsible to spend from this granted money for good deeds to eliminate

the poverty.

In this chapter I will highlight the initiatives provided by Islam for the

elimination of poverty. Many steps have been taken by Islam to eliminate

the poverty and hunger.

Islamic economic system provides different aspects for elimination of

poverty as given below::

Aspect of zakat

Aspect of Sadaqat-e-Nafla (Charities)

Aspect of Bait-ul-Mal

Aspect of Kafalat-e-Aama

Aspect of Diyya (blood money)

Aspect of Fitrana

Aspect of Kaffaras (penalty on crimes)

Aspect of Qurbani (slaughtering)


Ch 2-42

ASPECT of ZAKAT.

Zakat is one of the five pillars of Islam. It generally involves donating

a fix amount through your earnings to the poor and needy. Zakat (Fourth

pillar of Islam) is a basic fundamental of one’s faith for being a complete

Muslim. A purification of one’s wealth via donating 2.5% from assets and

savings to needy people is a form of worship in Islam.

In the Quran Allah rabb ul izzat has several times mentioned about

the concept of zakat, Allah rabb ul izzat says:

قابو وفيالر هاوال مؤلفةقلوبهم دقاتلل فقراءوال مساكينوال عاملينعلي ماالص ارمينإن ال

عليم حكيم وللاه نللاه بيلفريضةم نالس واب oوفيسبيلللاه

“Indeed, alms (Zakat) are meant for the poor and the indigent,

and those who are deployed to collect charities and those in

whose hearts the inculcation of love for Islam is aimed at. And,

(moreover, spending Zakat for the) freeing of human lives (from

the yoke of slavery) and removing the burden of those who are

to pay debt and (those who toil hard) in the cause of Allah and


Ch 2-43

the wayfarers (is true). This (all) has been prescribed by Allah,

and Allah is All-Knowing, Most Wise.”1

In this verse Allah has indicated eight kinds of people who deserve

zakat. This verse is about obligatory sadaqat (zakat), not about charities as

Allama Shafi usmani states in his tafsir maarifulquran :

“This verse, with the consensus of the Sahabah and the

Tabi'Tn, describes the disbursement of the same obligatory

(wiijib) Sadaqah” which is obligatory on Muslims like Salah,

because the heads of disbursement fixed in this verse are the

heads of the obligatory Sadaqat. As for the voluntary (naflz)

Sadaqat, given the clear statements of Hadith narratives, their

range is quite vast. To be precise, they are not restricted to

these eight heads of expenditure. Though, in the verse

appearing above, the general word (Sadaqat) has been used

which apparently may include the obligatory and the voluntary

both but, there is a consensus of the Muslim Ummah on the

point that this verse refers only to the obligatory (wijib) Sadaqat.

It appears in Tafsir al-Qurtubi that the word: (Sadaqah)

whenever used in an absolute sense anywhere in the Qur'an

1 AL QURAN,9:60


Ch 2-44

while there is no textual evidence to prove that it is voluntary

Sadaqat it invariably means obligatory Sadaqah at that place.”1

People Deserving Zakat

1. The first category is of the 'Fuqara' i,e. the paupers who don't

possess anything. For them, to find means of livelihood is extremely

difficult. They live from hand to mouth and suffer miserably. It is however

said that a person who has clothes to wear and a day's meal to have is

not a 'faqir' or pauper. However, if someone has insufficient clothes to

wear i,e. he is half clad and has half days food for his subsistence, he is

a 'faqir' or pauper. Similarly, a man in tatters with no tools to earn his

living is nothing short of a pauper, especially when he does not know

from where his next meal is going to come from. Likewise, a similarly

placed student who has to forsake his scholarship to make both ends

meet and keep the wolf from the door is also a pauper.

2. The second category or classes is that of the 'Masakin' (the

poor and the needy). Rising from the rock bottom of virtually being a

destitute, the degree being of poverty of people varies from person to

person or from family to family.

1 Shafi usmani, mufti Muhammad shafi usmani,Tafseer maarif ul quran, 4:399, publisher idara maarif-ul-quran,

December 1984 AD


Ch 2-45

3. The third category is that of the 'Amel-e-Zakat' (person

assigned to collect and distribute Zakat). How ironic that such a crucially

placed person who may be poor and unable to state his condition, may

go without it while performing his duties in the same field. Such persons

deserve to be unearned and suitably compensated.

4. The fourth class is of the deserving among new arrivals, the

new Muslims who have embraced Islam. Special attention should be

paid to them to encourage them.

5. The fifth category is that of the 'Makatab' (the slave girl or man

who pays back their master to achieve their freedom). It is a worthy

cause. This is also actually to eliminate poverty because these are also

poor people

6. The sixth class is that of the people who are burdened by debt.

This is a sorry state to be in but among them such people are

outstanding who become impecunious after borrowing money to quell

some social disorder or bone of discord among the faithful. this is also

an indirect way to eliminate the poverty

7. The seventh class is of the 'Ghazis' (the loyal fighters for the

cause of faith). They are dedicated people of special kind. Their hearts

are replete with the love of the conservation of their faith even at the


Ch 2-46

cost of their lives. They abound in the 'Jazba-e-Jihad' (the spirit to fight

for Allah). Therefore whether rich or poor they should be adequately

compensated, at least for the expense of their combat.

8. The eight category is that the 'Musafirs' (way farers, travellers).

These people are liable to face a lot of hardship and travail in their

journeys including that of shortage of funds while in transit, far away

from their home and hearth. They are likely to carry their woes with them

from place to place. Hence they need to be taken care of so that they

are not strained.1

Zakat can also be paid to an intending journey goer if his case

be genuine. This applies specially to a Ghazi going for 'Jihad' or a traveller

intending to start his travel for some noble cause. However if their tour is

cancelled or postponed, the Zakat paid to them can be transvalued and

reconverted.

If we consider above mentioned eight people we find that:

all of these eight type of people are poor or in the condition of

poverty like traveller who have nothing, the loyal fighter for the cause of

faith, those who are burdened by debt, the slave girl or man who pays back

1 http://asifpk.5u.com/eightclasses.html


Ch 2-47

their master to achieve their freedom and newcomer in Islam whom

relatives have left them just for their faith and they are having to face a lot

of troubles in society therefore they deserve for assistance. Therefore the

basic purpose of zakat is elimination of poverty from society.

Zakat as a Tool for Elimination of Poverty and Starvation

By implementation of Islamic econom system in the world today,

starvation can be eliminated from the world within one year. The Zakat due

on agricultural products ranges from 5% to 10% of the production. Zakat is

also due on various types of animals such as sheep, cows and camels.

Imagine if 5%-10% of all agricultural production in the world, plus the

required amounts on animals is distributed among the hungry and starving

people of this world. The problem would be solved immediately. In the

present system, some nations intentionally spoil a part of their agricultural

production in order to maintain high prices for their products. You can see a

clear difference between the system driven by human greed and the Islam

which was enfo rced by Allah (swt), the most gracious and most merciful.

Subsequently, Islam can solve the problem of poverty. If we consider

the Zakat due on money, it is 2.5% due on money that remains in one’s


Ch 2-48

possession for over a year. For further clarification we consider the

following fact:

Forbes Magazine reported that in 2004 there were 587

billionaires worldwide, with a combined net worth of $1.9 trillion

dollars.

“If in 2004 those 587 richest people of the world would have paid

zakat, we would have had $47.5 billion dollars distributed among the poor.

This calculation has been done by just considering less than 600

individuals. What if everyone in the world starts contributing to a global

Zakat fund in the same way? The total world’s GDP (summation of gross

domestic product of all countries in the world) was estimated in 1999 to be

$27,357.9 billion dollars. The 2.5% Zakat on this would amount to $683.95

billion dollars annually. These are just ball park figures to give the reader

an idea of how much money Zakat can generate.”1

This Zakat money may not only be distributed for immediate relief to

the poor, it can also be given in the form of small business loan. For

example, poor farmer can be given loans or even grant from this Zakat

money to enable them to purchase the materials and equipment to grow

their production. The same can be done for small business owners, or for

the poor to set up small workplace or factories to lift them out of poverty as

well as to motivate them for earnings. By taking these steps, within a few

years, poverty can be eliminated or at least significantly reduced.

1 http://www.al-islami.com/islam/islam_solves_poverty.php


Ch 2-49

Importance of zakat:

Zakat has got great importance in Islam. This is one of five pillar of

Islam. It means that building of Islam stays fragile without Zakat, and Islam

is incomplete without it. First khelif Hazrat Abu-baker (r.a) set a great

example for importance of concept Zakat in Islam by declaring jihad against

the tribes, who denied Zakat.

تلنمنفرقبينالصلوۃوالزکوۃحقالمالوللالومنعونیعناقاکانوايوءدونهااوللاالق

الیرسول

لقاتلتهمعلیمنعهاملسو هيلع هللا ىلصللا *1

“By Allah I will commence Jihad against everyone who will

discriminate amongst prayer and Zakat, since Zakat is the due

right of wealth. By Allah if anyone denies spending even a

lamb, he used to spend in the Prophetic Era as zakah, I will

commit jihad against him too”

1* Bukhari, abu Abdullah Muhammad bin ismaeel bin ibraheem, death 256, al-saheeh, kitaab-ul-zakat, chapter

wojoob-e-zkat, 2: 507, h: 1335 publisher dar=ul-qlam berot labnan, publishing year 1981 AD JDH * Sam,aani, Abu Al-Muzaffar Mansoor bin Muhammad bin Abdul-Jabbar, died 489 AH, Tafseer Sam,aani,2:46 , Publisher Dar ul watan Al-Reyaz * Nisaey, Ahmad bin Shoib Abu Abdu-r-Rahman, died 303 ah, Sunan Nisaey al-kubra,2:8 , Publisher Dar ul kutub Ilmia Berot Labnan 1411 AH * Ibn-e-Hibban, Muhammad bin Hibban bin Ahmad Abu Hatim, died 354 ah, Saheeh ibn e Hibban,1:499 Mosasat-ur-Risalah Berot 1414 ah


Ch 2-50

Aspect of Bayt Ul Maal (State Bank).

What Is Bayt Ul Mal

The Bayt al Mal (literally meaning the House for Money or treasury

house, where public fund is kept) is an Islamic concept built upon three

main factors: wealth, trust and socio-economic justice. It is clear that

attainment of socio-economic justice is an immediate objective of the Bayt

al-Māl.

Philosophy of Bayt al Mal (State Bank):

The philosophy of the Bayt al-Māl is to eliminate the poverty and form

the basis of public financing. The final aim is to mould a society committed

to balancing material and spiritual values by ensuring that wealth obtained

by individuals is distributed from the "haves" to the "have-nots". This way

bayt al mal eliminates poverty from society

The Bayt al-Māl can also manage national trading activities,

coordination of foreign exchange and international trade transactions. In

the modern-day context, this role is held by the banking system which need

not necessarily be a separate entity of the financial system. That is just a

terminological difference. Now a day’s banking system is based on interest

system which is prohibited in Islam. Islamic finance and banking system is

based on equal distribution of wealth among the people. That was actual

concept of bait al mal to distribute wealth equally among the people and to

eliminate the poverty.


Ch 2-51

History of Bait ul Mal:

Bait-ul-Mal or public treasury, according to some views, was founded

by Prophet of Islam himself when he established Islamic state at Al-

Madinah. But this view is not supported by majority of the scholars of

Islamic history for the reason that in the reign of the Prophet the income of

the state was meagre which never exceeded its expenses and hence the

need of Bait-ul-Mal was never felt. According to more current and dominant

view, Bait-ul-Mal was first established during the reign of Abu Bakr who

succeeded the Prophet in the year 632, A.D. as First caliph of the Islamic

state. With the conquests of Iraq, Syria and other countries there was

considerable increase in the revenues of the Islamic state which

necessitated the establishment of public treasury. However, Bait-al-Mal

took its real shape on permanent footing during the rule of Umar Farooq,

the second caliph of Islam. It is during his time that the treasures of

countries conquered from former Iranian and Roman empires started

pouring into Muslim capital which made the institution of Bait-al-Mal a

powerful and very important department of the Islamic state.

Aspect of Bait ul Mal in modern age

Bait ul Mal was a great step taken by first khalif at his era but now

unfortunately system of bait al mal does not exist anymore in Muslim

countries. The only way I find to establish this system in modern era is the

institution of State Bank. Now a day’s state bank can perform duty as bait

al mal for the society. There can be different branches of state bank in

every city and financial record of every citizen should be maintained at

district level. These branches should be able to grant business lone to


Ch 2-52

citizens according to their financial status. They can help citizens by

providing assistance in the job and business opportunities.

It is better to explain the concept of Bait-ul-Mal, as envisaged by early

Muslims who founded it, before we proceed to dilate upon sources of its

income and heads of its expenses.


Ch 2-53

Aspect of Infaq Fi Sabeel-Allah (Charities)

In Arabic word ‘’Infaq’’ means to spend money and “Infaq fi Sabeel-

Allah” means to spend money for Allah’s will to get his blessings. According

to Islamic point of view Infaq fi Sabeel-Allah is actually to spend your

wealth and savings on needy people to help them counter their poverty and

starvation. When these poor people will be financially stronger they would

be able to play their creative and positive role in society. Person who

presents Infaq fi Sabeel-Allah is called “Ghani”. Presenting charities directly

belongs to heart instead of richness. As holy prophet state that:

1

“Enrichness is not expanding the wealth rather expaning ones self”

Infaq fi Sabeel-Allah has great importance in Islam.

Infaq Fi Sabeel Allah in quran

Every Muslim wishes for Allah’s gratitude and blessings in this life as

well as in afterlife. It is the aim of every Muslim’s life and it was the only

purpose of creation of humans. To accomplish the said purpose Allah

(s.w.t) has provided a comprehensive guidance, he has shown us the way

of Infaq fi Sabeel Allah too. It means to spend the money granted by Allah

almighty on poor and needy people. Therefore it becomes the responsibility

1 * Muslim, abu al-hassan muslim bin hajjaj, death 221 AH, al-saheeh, kitab-ul-zakat, 2 :726: no 1051 PUBLISHER

dar-ul-ahya-ut-turas al-arbi berot * tabrani, abu-al-qasim Muhammad bin ahmad, died360 AH, al-mujam-ul oosat,7:203, publisher dar ul harmeen al qahira, 1415 AH *abi- yaala, ahmad bin ali bin al-musanna, died 307 AH, musnad abi-yaala, 5:404 no 3079, publisher, dar-ul-maa,moon litturas damishq 1404 AH * hasmi, ali abn-e abi bakr died 807 ah, mue,jam-uz-zwaeed,10:237 ,publisher dar-ur-rayyan qahira, 1407


Ch 2-54

of rich people of society to spend on poor, not only zakat and other

compulsory sadqat but charities too. Because Islamic economic system not

only motivate for “production of wealth” but it also motivate for “distribution

of wealth”.

Allah (s.w.t) says in Quran:

هايا اأنفقواآمنواالذينأي ناكممم 1رزق

“O Believers! Spend (in the cause of Allah) out of whatever We

have provided for you, before the Day comes when there will be

no trading; and (for disbelievers) neither any friendship (will be

useful) nor (any) intercession; and it is the disbelievers who are

the transgressors.”

Another place in Quran Allah (swt) says:

هبهعليم اللـ ءفإن اتحبونوماتنفقوامنشي حتىتنفقوامم لنتنالواال بر2

“You can never attain to piety unless you spend (in the cause of

Allah) out of that which you like the most; and Allah surely

knows well whatever you give away.”

Another verse of Holy Quran on the importance of charities

3واتیالمالعلیحبہ

1 Al quran,2:254

2 Al quran,3 :92

3 Al quran,2:177


Ch 2-55

“He spends (his) wealth on the kindred, the orphans, the needy,

the wayfarers and those who ask and in (liberating slaves’)

necks, and establishes Prayer and pays Zakat (the Alms-due).”

هكمثل فيسبيلاللـ والهم ثلالذينينفقونأم عسنابلفيكلسنبلةم سب ةأنبتت ائةحب م

ه ةواللـ عليمحب هواسع 1يضاعفلمنيشاءواللـ

“The example of those who spend their wealth in the way of

Allah is like (that) grain out of which seven ears shoot forth.

(And then) each ear bears a hundred grains (i.e., they are

rewarded seven hundred times). And Allah multiplies (still

more) for whom He likes. And Allah is Infinite, All-Knowing.”

ينفقون﴿ ناهم ارزق الۃومم عند٣الذينيقيمونالص درجات منونحقهالهم ئكهمال مؤ ـ ﴾أول

كريم ق ورز فرۃ وم هم رب2

“(They) are those who establish Prayer, and spend (in the

cause of Allah) out of whatever we have bestowed upon them.

It is they who are (in fact) the true believers. For them are (high)

ranks with their Lord and forgiveness and an honourable

provision.”

1 Al quran 2:261

2 Al quran, 8:3,4


Ch 2-56

Infaaq fi Sabeel-Allah in Prophetic Traditions.

Holy prophet mentioned that:

اعطاہللاماالفهوالحسداالعلیاثنتينرجلآتاہللاالکتابوقامبہاناءالليلورجل

1يتصدقبہآناءاليلوالنهار

Do not feel envy except on two conditions A man who has been

bestrewed by the word of God and is punctual to stand (infront of his

lord) and the second who has been given wealth by God who spends

in his way frequently.

2

Hazrat Umar (ra) used to give each (poor) person 3000 (currency) per year

How charities can eliminate the poverty:

It has been mentioned that charities (sadaqat-e-nafla) have a great

importance in islam. Zakat is compulsory in islam but it is not enough. If

anyone wants to to get Allah’s blessings he have to perform some extra

deeds. These deeds are called “nwafil”. Through these nwafils a person get

closer to Allah. Charities (sadqat-e-nafla) are one of the act which brings

person closer to Allah. It is not obligatory in Islam. But from the motivational

point of view it has got great importance. Islam says that every individual

who have some spare money after his basic necessities; he should spend

this money on poor and deprived people. If everyone spend spare money

1 Ahmad bin hambal, abu Abdullah bin mihammad, death 241 AH, Al-musnad, 2 :133, no:6167, publisher al

maktab-ul-islami berot 2 Abu-ubeed, qasim bin slam, death 224, kitab-ul-amwaal:310, no:609, publisher dar-ul-fikr berot labnan 1408 AH


Ch 2-57

on poor and needy people, poverty and starvation can be finished from the

world easily. And it will become harder for everyone to find out that where

should he spend even his zakat, which is indeed the desire of islam.


Ch 2-58

Aspect of Kafalat-e-Aama.

Kafalat-e-Aama is a very significant aspect of Islam. The concept of

Kafalat-e-aama is extremely cooperative to get rid of poverty and

starvation. To understand, how kafalat-e-Aama reduce poverty it is

necessary to have a conceptual clarity about Kafalat-e-Aama.

Meaning of Kafalat-e-Aama

Word Kfalat is an Arabic word and is used in different meanings. In

Arabic literature it is used in the meaning of responsibility and guaranty.

And word “aama” means common and general. So literal meaning of Kafat-

e-ama is “general responsibility”.

Definition of Kfalat-e-Aama

Shaik-ul-Islam Prof. Dr Muhammad Tahir-ul-qadri defines Kafalat-t-

aama in his book Iqtsadeyat-e-Islam. He writes:

“Kafalat-e-aama is to provide the basic necessities of life to

every citizen of state these basic necessities are specially

consist of food, clothes, residence, medical treatment,

education and justice.1

According to principle of Kafalat, Islam has made society in general

and government in particular responsible to fulfil the basic requirements of

1 Tahir-ul-qadri ,Dr Muhammad Tahir-ul-Qadri, Iqtsadiyat-e-islam, p no 499 Minhaj-ul-Quran Publisher, march

2007AD


Ch 2-59

those members of society, who are unable to live their lives within their

resources.

Here we have an example of khalif hazrat Umar Bin Abdul-aziz:

“hazrat umar never took his food until any poor and needy

person does not joined him for meal.”1

Types of Kfalat-e-aama:

There are two types of kafalat-e-aama

1. Individual kafalat

2. Collective kafalat

1. Individual kafalat. Individual kafalat means that it is the

responsibility of every single person of society to support needy people of

society. Every person in society who owns some spare amount then his

needs is responsible to cooperate with his needy Muslim brothers.

Quran says:

وىال برعلىواوتعاون ق والت معلىتعاونواوال ث وانال 2وال عد

“And always support one another in (the works of)

righteousness and piety, but do not become accomplices in

(works of) sin and transgression.”

In a prophetic tradition Holy Prophet (p.b.u.h) gave further clarity for

this concept. He said that:

1 Baheeqi, shub-ul-ieeman,5:22, h no 5629

2 Al quran,5:2


Ch 2-60

1المئومنللمئومنکالبنيانيشدبعضہبعضا۔

“Believers are a wall for each other which strengthens each

other”

This hadith is explaining the concept that it is the duty of a Muslim to

take care of other Muslim. Because it brings the unity among them and

through unity Muslims can become strongest in the world.

Another prophetic tradition for the importance of this concept is as:

Holy Prophet (S.A.W) said:

2

“One can never be a MOMIN who sleeps well after taking good

food and his neighbour sleeps hungry.”

2. Collective Kafalat Islam does not just give emphasis to individual

aspect of Kafalat but Islam also gives stress on collective aspect of Kafalat.

We have a lot of examples of collective Kafaklat in Seera of Holy Prophet

(p.b.u.h). Islam has introduced a comprehensive system for the purpose to

eliminate the poverty. Mwakhat-e-Madina is a great example of collective

Kafalat, when holy prophet (p.b.u.h) migrated to Madina with companions,

all emigrants have to face problem of food, residence, cloths. Holy Prophet

1 Ibn-e-abi sheeba, abu bakar Abdullah bin Muhammad bin ibraheem kofi, death 235 AH, al-musanaf,6:163, no

30348, publisher : maktab-tu-rushd reyaz, publishing year 1409 AH 2 (1)Hakim, abu Abdullah Muhammad bin Abdullah, died 405 AH, al-mustadrak ala-saheheen,2:15 h no 2166

publisher dar-ul-kutub ilmia berot labnan 1990 AD (2) Ibn-e-Kaseer, Ismaeel bin Umar bin Kaseer,died 774 AH, Al-Bidaya wa an-Nihaya, 8:339 , Publisher Maktab-tul-Maarif Berot (3) Zahbi, Muhammad bin Ahmad bin Usman , died 784 AH, Seyaro Aalamin Nubala, 3: 375 , Publisher Mosasat-ur-Risala Berot, 1413 AH Addition 9th


Ch 2-61

created an atmosphere of collective kafalat which is called Mwakhat-e-

Madina.

Mwakht-E-Madina (Brotherhood).

The companions of the Holy Prophet (S.A.W) from Makkah brought

almost nothing with them. Therefore the first essential task for the Prophet

(PBUH) was to help the emigrants by arranging homes, food and money for

them. Mahajirin or emigrants were the fellow tribesmen of the Prophet

(PBUH) who had migrated from Makkah to Madina. The Ansar or the

helpers were the inhabitants of Madina who had accepted Islam.

To form a strong bond of brotherhood based on faith, the Holy

Prophet (S.A.W) gathered the Emigrants and the Helpers. In the meeting

the Prophet (S.A.W) paired each of the Emigrants with a Helper. Thus the

Holy Prophet solved the problem of refugees. According to this

brotherhood, the hosts shared all their possessions with the Emigrants.

This is an event unmatched in human history. The Qur’an praises the

Helpers and Emigrants by saying:


Ch 2-62

نصر هوالذينآوواو فيسبيلاللـ وأنفسهم والهم الذينآمنواوهاجرواوجاهدوابأم واإن

ض لياءبع أو ضهم ئكبع ـ أول1

‘’those who believe, emigrate and struggle in Allah’s way and

those who give shelter and help, they indeed are the true

believers. For them will be forgiveness and honourable

provision.’’

The Emigrants and the Hosts were united in a bond of brotherhood,

which proved, in practice, to be stronger than real brother hood. Even the

enmity between the two tribes of Medina, Aus and Khizraj was forgotten.

This is mentioned in the Holy Quran as:

مته تمبنع بح فأص نقلوبكم داءفألفبي أع كنتم إذ كم هعلي متاللـ كروانع وانواذ 23إخ

“And remember with gratitude Allah’s favour on you; for you

were enemies and He joined your hearts in love, so that by his

grace, you become brothers’’

“Besides the general fraternity and brotherhood that exists among all

Muslims, Mohammad, the Prophet of Islam (saw) concluded contracts of

brotherhood among his followers. He proclaimed brotherhood to be a 1 Al Quran,8:72

2 Al Quran,3:103


Ch 2-63

general law amongst the Muslims and taking into consideration their ranks

and positions, established the bond between every two persons by making

one the brother of the other; Abu Bakr with Umar ibn al-Khattab, Uthman

with Abd ar-Rahman and so on. Amir-ul-Mumineen, Hazrat Ali (r.a) had

stretched himself on the ground, when Mohammad, the Prophet of Islam

(saw) approached him and said: "Arise, O' Abu Turab! By Allah (s.w.t)! I

have not made you the brother of anyone for I have kept you for myself"

and said, 'Ali is my brother.1

One of the requirements of Islamic brotherhood is that whatever a

Muslim desires for himself, he should desire for his brother in Islam, and he

should help his Muslim brothers by any means possible, whether by his

wealth or by his speech or by any other means.

1 http://www.ezsoftech.com/stories/rasool6.asp 27/10/2013


Ch 2-64

Aspect of Diyya (Blood money)

Islam has given concept of Diyya which means blood money. This is

a big source to eliminate the poverty. To understand the concept of diyya,

we have to figure out what diyya is.

Meaning of Diyya: (Blood money).

Allama Ferozi mentioned the meaning of diyya in his famous book al-

Qamoos.

He writes:

“diyya means right of murdered person ”1

Definition of Diyya (Blood Money)

Diyya is an Arabic word, it means blood money. It is a typical Islamic

terminology that refers to monetary compensation, which is paid by the

offender i.e murderer etc., or members of his family to the kin group or

family of a sufferer.

The Holy Qur’an explains the law of Qisas that is retaliation in detail

however, advises that the family of the sufferer should prefer compensation

that is Diyya instead of Qisas or retaliation. The holy Quran directs paying

1 Al-qamoos vol no 4 p,no, 579


Ch 2-65

Diyyat or blood money strictly in accordance with the law mentioned in the

Holy Qur’an.

Compulsion of diyya

Diyya is a compulsion in Islam; it is being mentioned many times in

Qur’an by Allah. Quran says that

منة ؤ ريررقبةم مناخطأفتح خطأومنقتلمؤ مناإال تلمؤ منأنيق وماكانلمؤ ودية

وهوم لكم معدو قوافإنكانمنقو د أنيص لهإال إلىأه سلمة منة م ؤ ريررقبةم فتح من ؤ

منة ؤ ريررقبةم لهوتح إلىأه سلمة م فدية يثاق نهمم وبي نكم مبي وإنكانمنقو يجد فمنلم

هوك ناللـ بةم نتو نمتتابعي ري هعليماحكيمافصيامشه اناللـ1

“And never is it for a believer to kill a believer except by

mistake. And whoever kills a believer by mistake - then the

freeing of a believing slave and a compensation payment

presented to the deceased's family [is required] unless they

give [up their right as] charity. But if the deceased was from a

people at war with you and he was a believer - then [only] the

freeing of a believing slave; and if he was from a people with

whom you have a treaty - then a compensation payment

presented to his family and the freeing of a believing slave. And

whoever does not find [one or cannot afford to buy one] - then

1 Al quran, 4: 92


Ch 2-66

[instead], a fast for two months consecutively, [seeking]

acceptance of repentance from Allah. And Allah is ever

knowing and Wise.”

Diyya of Murders according to Imam e Aazam (R.A).

There are three different kinds of murders. It means three different

conditions of murders. Some time a person kill someone intentionally, this

is called Qatl-e-Amad, sometime someone don’t want kill someone, it

means that he use an instrument to beat someone and this instrument is

not used for killing but through this instrument This person is killed. This

condition is called Qatl-e-Shiba Amad. Sometime a person kills someone

unintentionally this is called Qatl-e-Khata

Diyya of Qatl-e-khata:

According to imam-e-aazam diyya of Qatl-l-Khata are twenty female

camels of age one year, twenty camels of age one year, twenty camels of

age two years, twenty camels of age three years and twenty camels of age

four years.1

1 Imam Malik, malik bin anas abu Abdullah al-asbahi, died 179 AH, Mowata imam malik, no 1602 reacher

name Muhammad Fwad Abdul- baqi, publisher Dar-Ahya-e-Turasil arabi, Misar


Ch 2-67

Diyya of Qatl-e-Shiba Amad.

According to imam-e-aazam diyya of Qatl-e-Shiba Amad is twenty

five female camels of age one year, twenty five female camels of age two

years twenty five female camels of age three years and twenty five female

camels of age four year.1

Note:

Diyya penalty will be given in the shape of amount. Number of camels

is a decisive factor it is very difficult to provide 100 camels according to

commandment. It means that amount of hundred camels like amount of

twenty camels of age one year and twenty camels of age two years etc.

Concept of Diyya Before Islam:

The similar concept of Diyyat or Blood Money was also present in the

pre-Islamic era. At that time the Diyya was only paid in the form of animals

as well as goods instead of cash. However, the Islam recommended minor

changes in the form of Diyya that is after the arrival of Islam, the blood

money or Diyya can only be paid in the form of cash in order to avoid any

frauds.

1 Nizam-ud-deen, mulla nizam-ud-deen, died 1121 AH, Fatawa-e-aalamgeri, 6: 24, kubra ameeria bolaaq publisher

misar 1310 AH.


Ch 2-68

Is the Amount of Diyya Exact?

Well, no exact amount of blood money or Diya is mentioned in the

holy scriptures of Islam that is the Holy Qur’an as well as the Sunnah of

Prophet Muhammad (S.A.W). Similarly, the amount of Diya does not vary

based on gender, freedom state of the sufferer or ethnicity of the sufferer.

The holy Qur’an leaves the matter of Diya or blood money amount to the

family of the sufferer as well the customs of a particular society. The family

of the sufferer can demand as much amount as they desire from the

offender or the family of the offender. However, if the family of the victim or

sufferer forgives the offender, in that case the offender or the family of the

offender is not liable to pay any blood money or Diyya.

How Diyya can Eliminate the Poverty?

Diyya is the solution of upcoming poverty which a man or a family would

have to face in future. We have discussed the brief concept of Diyya in

previous paragraph. This brings us to a conclusion that Diyya is a monetary

compensation for victim family. Suppose a person, who is running his

family is murdered what their family members are going to do for their

living? How they will fulfil their basic requirements. Their whole family

systems will be disturbed. Financially they will have to suffer a lot of


Ch 2-69

problems in the society. Now if we consider the possible solutions of their

problems we find that Islam provides them an optional solution and victims

are left with the three options:

1. The victim family forgives the murderer.

2. The victim family can take revenge and judge will announce his

death order.

3. The victim family can forgive the murderer with condition of

monetary compensation. The family of the sufferer can demand as

much amount as they desire from the offender or the family of the

offender.

I think the third option is best through third option a family would not

have to face the problem of poverty and starvation. Because murdered one

cannot come back. Now their family members need a financial support

which is not possible accept third option


Ch 2-70

Aspect of Qurbani (Slaughtering)

Literal meaning of Qurbani:

Qurbani is from an Arabic word “Qurban” it is on the sketch of “fuelan”

and the word comes on this sketch gives extreme meaning. So word قرب

means near and close and word قربان means extremely close it means the

act of Qurani brings a person extremely close to Allah (s.w.t). There are

some other words that are also used for Qurbani in Arabic literature like

.etc ”نحر،اضحی“

It is technically used for the sacrifice of an animal slaughtered for the

will of Allah.

Who Is Obliged To Offer The Sacrifice?

‘Qurbani’ is ‘wajib’ (compulsory) according to Imam Abu Hanifah (and

sunnat-e-muakkadah according to other Imams) upon every ‘mukeem’

(domiciled) and who possesses 613.35 grams of silver or its equivalent in

money, personal ornaments, stock in trade or any other form of wealth

which is surplus to his/her basic needs. Each adult member of a family who

possesses that much wealth must perform his/her own ‘Qurbani’

separately.

Note: Despite the fact that the Prophet was not obliged to sacrifice as

he never possessed the required amount of wealth, he still did so to set a

convincing example in accordance with the above mentioned Hadith.


Ch 2-71

Origin Of ‘Qurbani’

This act of Qurbani ‘Udhiya’ is to commemorate the unparalleled

sacrifice offered by the Prophet Ibrahim. When he, in pursuance to a

command of Allah Ta’ala conveyed to him in a dream, prepared him to

slaughter his beloved son Ismail and actually did so, but Allah Almighty

after testing him of his submission, sent down a lamb and saved his son

from the logical fate of slaughter. It is from that time onwards that the

sacrifice of an animal became an obligatory duty to be performed by every

well to do Muslim.

Concerning this incident the Glorious Quran says:

ابلغمع ماذاترىقالياأبتفلم بحكفانظر إنيأرىفيال منامأنيأذ يقاليابني ع هالس

ابرين همنالص مر ستجدنيإنشاءاللـ ماتؤ عل اف 1

"And when he attained the age of running with him (Ibrahim), he

said: "O my son verily I have seen in a dream that I am

slaughtering thee, so look, considerers thou?" He said: "O my

father! Do that which thou art commanded, thou shalt find me,

Allah willing, of the patients."

"Then when the two submitted themselves and had prostrated

him on his temple."

1 Al quran,37:102


Ch 2-72

Qurbani in Support of Elimination of Poverty:

Qurbani is quite helpful to eliminate the poverty. Qurbani is the day

which brings joy on the faces of poor. In normal condition it is difficult for

poor to enjoy meat and delicious food but on this auspicious day of Qurbani

every one can enjoy delicious food. Skins of slaughtered animals are very

precious and used in several beneficial works like winter’s clothes. Many

welfare NGOs collect these skins and use these skins in welfare purposes.


Ch 2-73

Aspect of Fitrana or Zakat-ul-Fiter

What is Fitrana:

Fitrah, fitrana or zakat-ul-Fitar are the terms used to define the money

which is obligatory to be given to the needy before Eid-ul fitar. This money

is to be paid to poor before offering of the Eid-ul-Fitar salah, so that they

can be able to celebrate this day with the rest of the Muslims and at least

fulfil their needs on the Eid day. Since this day is a reward or prize from

Allah (swt) against the 29/30 fasts Muslims observe during Ramadan.

Since old ages, people have marked some special days in a year to

rejoice and celebrate and to be happy. In Islam, the two official days to

rejoice are the two Eids. These special occasions are for every Muslim not

only for those who can afford the celebrations and feel happy. This is why

is has been made obligatory for the Muslims who are sahb-e nisab to pay

Fitrana to the poor before Eid prayer.

The best is to pay them some days before Eid to serve the requisite

purpose. And they can spend the money for Eid preparations or keep it to

spend on the day of Eid.

Amount of Fitrana.

Fitranah is different from zakat in a manner of its measuring and its

distribution. It is calculated with the corresponding money equal to 2.50 KG

wheat per head in a family. Suppose if there are 7 members in a family, 2.5

kg wheat per head will become 2.5*7= 17.5 kg and its amount will be

approximately 700 to 1000 rupees.


Ch 2-74

Fitrana in Support for Elimination of Poverty:

Fitrana is a great source to eliminate the poverty. Population of

Pakistan is at least 19 Crore and fitrana of one person is 100 suppose if

only 5 cror people are submitting Fitrana, at least

100*50000000=5000000000, 5000 million rupees will be spent on poverty

reduction. It is a big amount and we are only talking about Pakistan at the

instance what about the rest of the Muslims of whole world. If whole world,

not just Muslims will adopt this good tradition of Islam, i don’t think that

poverty can remain such a grave issue of the world.


Ch 2-75

Aspect of Kaffarah(Penalty for Wrong Doings).

What is kaffarah:

The literal meaning of the Arabic term ‘Kaffarah’ means to remove, or

spot out, or wipe out something. When the term ‘Kaffarah’ is used in Fiqh or

Islamic terminologies it would mean an act of prescribed compensation or

apology one has to do for making an error or mistake one has made, which

will wipe out or blot out that evil in the Sight of Allah Subhanah. In effect,

the ‘kaffarah’ is but a sign of one’s sincere ‘taubah’ and regret for their

wrongdoing of a specific mistake.

Different shapes of kaffarah

There are many kaffarah,s exist in Islam but concerning the topic are

those, financial kaffarh,s which can play a supportive role for poverty

elimination. List of these kaffarahs is as follows:

Kaffarah for not fasting

Karrarah for breaking the fast.

Kaffarah for breaking the swear

Kaffarah for zehar

Kaffarah for breaking commandments of Ihram during Haj

Elimination of Poverty According to Islam

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