Quranic Foundations And Structure Of Muslim Society
(5) DUTIES TOWARDS THE DESTITUTE AND THE NEEDY
As we have already noticed in the sections on “duties to self” and “duties to others—I (general)”, the Holy Qur’an lays great emphasis on the cultivation of fellow feeling and maximum assistance to fellow-beings for ensuring their welfare and happiness in all respects, and it regards the economic welfare of the people as a thing of vital import. Here we may take note of such Qur’anic statements and injunctions as deal with the service of fellow-beings with specific reference to the destitute and the needy,—statements and injunctions which relate not only to economic assistance but to help in all possible respects.
(a) Duties of Commission:
(1) Food being the most primary and most basic physical need of a human being, feeding the indigent has been classed as one of the outstanding virtues; hence it is duty:
“(As to the righteous) they feed, for the love of Allah, the indigent, the orphan, and the captive, — (saying), ‘We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks’.” (76:5-9).
“And what will explain to you the path that is steep?—(It is) freeing the bondman; or the giving of food in a day of privation to the orphan with claims of relationship, or to the indigent (down) in the dust.” (90:11-16).
(2) a. Again, not only feeding those who need it, but all economic assistance to the economically-distressed people has been enjoined as the duty of a Muslim, emphasizing that it is the fulfillment of a right:
“So give what is due to kindred, the needy, and the wayfarer. That is best for those who seek the Countenance of Allah, and it is they who will prosper.” (30:38).
“And in their wealth and possessions (was remembered) the right of the (needy), him who asked, and him who (for some reason) was prevented (from asking).” (51:19).
Also 17:26, 2:177, 2:215, 4:8
(b) Continuing economic assistance to a needy person, even though he gives cause for personal anger through some misbehaviour, enjoined:
“Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want, and those who have left their homes in Allah’s cause: let them forgive and overlook; do you not wish that Allah should forgive you? For Allah is Oft-Forgiving, Most Merciful.” (24:22).
(c) Kind treatment of the needy person, in case of one’s inability in rendering economic assistance, enjoined:
“And even if you have to turn away from them in pursuit of the Mercy of your Lord which you do expect, yet speak to them a word of easy kindness.” (17:28).
(3) The above refers to economic assistance by individuals. The Holy Qur’an takes care, however, to make it also a collective obligation of the Muslims to provide for the economic needs of the economically-distressed people out of compulsory charitable taxes:
“… and those in whose wealth is a recognized right for the (needy) who asks and him who is prevented (for some reason from asking); …” (70:24-25).
“Alms are for the poor and the needy …” (9:60).
Also 8:41, 59:7 It may be noted that in these verses the duty of helping the destitute and the needy has been placed on the Islamic State.
(4) The Holy Qur’an then goes beyond mere economic assistance and enjoins the comprehensive duty of doing good to the needy in all respects:
“… and do good to the parents … and to those in need …” (4:36).
(5) In case a Muslim is not in a position to help someone in need, the Holy Qur’an has advocated indirect assistance through recommending and pleading the needy person’s case with those who may be capable of solving his difficulty. Such indirect assistance also is meritorious in the sight of God and to render it, therefore, is duty.
“Whoever recommends and helps a good cause becomes a partner therein: and whoever recommends and helps an evil cause, shares in its burden: and Allah has power over all things.” (4:85).
(b) Duties of Omission:
(1) Not feeding the poverty-stricken people, if one possesses the means to do so, is a grave sin according to the Holy Qur’an, to avoid which is a duty for all those who wish to escape the terrible punishment mentioned therein:
Condemning the evils of the pagan Arabs, the holy book says:
“Nay, nay! But you honour not the orphans! Nor do you urge upon one another to feed the poor!” (89:17-18).
“Have you observed him who belies religion (or, Requital)? That is he who repells the orphan, and urges not the feeding of the needy.” (107:1-3).
“Lo! he (i.e., the one condemned to Hell) used not to believe in Allah the Mighty, and urged not on the feeding of the indigent; wherefore has he no friend here this day …” (69:33-35).
“… They (i.e., those condemned to Hell) will say, ‘We were not of those who prayed, nor were we of those who fed the indigent’.” (74:43-45).
(2) Abstinence from ill-treating anyone who asks for help, enjoined:
“And as to him who solicits help (of any type), scold him not.” (93:10).
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(6) DUTIES OF HOSPITALITY
1. Duties relating to:
a. the Guest; and
b. the Host.
2. Duties relating to the Stranded Stranger (Wayfarer).
(1) DUTIES RELATING TO THE GUEST AND THE HOST:
The basic duties towards others which the Holy Qur’an has taught and which we have expounded in the foregoing are fully exhaustive for guidance in respect of the highest principles concerning the duties of the guest and the host. These duties have, however, been mentioned explicitly and specifically by the Holy Prophet (Peace be on him) in his Sayings; and because those Sayings form an exposition and explanation of the Qur’anic code of life itself, it is necessary to trace them in the Holy Qur’an. In doing so we find the subject of guest-host duties contained in the stories of two Prophets, Abraham and Lut (Peace be on them), whose conduct is the standard for a Muslim, and to follow whom is a duty.
Speaking of the guests of Prophet Abraham (Peace be on him), the Holy Qur’an says:
“Has the story reached you, of the honored guests of Abraham (who were angels). Behold, they entered his presence, and said: ‘Peace!’ He said: ‘Peace!’ (and thought, ‘These seem) unusual people’. Then he (remarked nothing at their being unusual strangers and) turned quickly to his household (to arrange for hospitality), and brought out a calf fatted (and roasted) (to honour them with the best food). And he set it before them, and (seeing that they touched it not) said: ‘Will you not eat? (When they did not eat and thus appeared to refuse his hospitality,) he conceived a fear of them. They said: ‘Fear not’ and they gave him glad tidings of a son endowed with knowledge.” (51:24-28).
Again, the holy book says in respect of the guests of Prophet Lut (Peace be on him):
“The inhabitants of the City (who were addicted to unnatural crime) came in (mad) joy (at the news of the arrival of handsome young guests, who were actually angels). Lut said (to them): ‘These are my guests: disgrace me not: fear Allah, and shame me not’.” (15:67-69).
(a) Duties of the host deducible from the above are:
1. He should wish Peace to his guests, even though they are strangers.
2. He should make haste with a generous and loving heart to provide comfort for them.
3. He should defend and protect them against all wrongs.
(b) Duties of the guest deducible from the above are:
1. He should wish Peace to the host.
2. He should demonstrate his goodwill towards the host.
3. He should behave considerately towards the host.
(2) DUTIES TOWARDS THE STRANDED STRANGER (WAYFARER).
The stranded strangers constitute actually a category of guests,— of course, guests of the community or the country as a whole.
The general attitude of the human beings is that they regard their relatives and friends only as deserving their altruistic courtesy and hospitality. For, it is innate in man to bestow courtesy without effort on those for whom he cultivates love. But very few are those who may have the same feelings and attitude towards strangers that may be in need of their help and hospitality, although moral goodness manifests itself more positively and more strongly in their case.
The Holy Qur’an has taken up their cause, affirming service to them as their right, and has prescribed duties whereby their welfare and comfort has been genuinely and comprehensively ensured.
(1) Concerning economic assistance to them, it has prescribed duties on the individual as well as on the collective level:
(a) Individual level:
The Holy Qur’an says:
“…So give what is due to kindred, the needy, and the wayfarer. That is best for those who seek the Countenance of Allah, and it is they who will prosper.” (30:38).
“They ask you what they should spend (in charity). Say: ‘Whatever you spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever you do that is good,—Allah knows it well.’” (2:215).
Also 17:26; 2:177
(b) Collective level, namely, on the basis of charitable taxes:
One of the fixed items on which the Compulsory Welfare Tax (Zakat) is to be spent is the welfare of the stranded stranger:
“Alms are only for the poor and the needy … and (for) the wayfarers …” (9:60).
Also, one of the items on which a fixed portion of war booty and of enemy property acquired otherwise by the Islamic state, is the welfare of the stranded stranger. (Ref: 8:41 and 59:7).
In this connection, the Muslim jurists have made it clear that besides personal help to the stranded stranger, or the wayfarer, in respect of his needs, the Islamic state may also, if need arises, spend a part of the amount meant for the welfare of the wayfarers on the construction and repairs of roads and highways, bridges and resthouses. (Qadi Abu Yusuf’s Kitab al-Kharaj, Bab al-Sadaqat)
(2) Then, going beyond economic assistance and physical comfort, the Holy Qur’an has enjoined doing of good to the stranded strangers in all respects. It says:
“…and do good—to parents, the kinsfolk … and (to) the wayfarer …” (4:36).
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to be continued . . . . .
Quranic Foundation & Structure Of Muslim Society In The End Times
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