Islam's response to contemporary world problems (36)

SOCIO-ECONOMIC PEACE.

Continuing with the development of Socio-Economic Peace, we attach new reflections based on the teachings of the Holy Quran.

Even beggars are to be treated with respect. The beggar should not be treated rudely. Although, begging is not encouraged, the right to beg is guaranteed when one is in dire need. Moreover, no one is allowed to hurt the self-esteem of those who are forced to beg.

In the early Islamic era, even though even the dignity of beggars was safeguarded, society as a whole came to understand that not begging was certainly better than begging. On one occasion, the Holy Founder of Islam (lpbD) mentioned this comparison, stating:

"The hand of the one who offers is better than the hand of the one who receives."

Because of this a considerable number of Muslims preferred to die in poverty rather than beg for survival. To meet their needs, The Holy Quran reminds society at large, that among you are people who strive in the way of Al'lah, who find no means to get out of their poverty.

"These alms are for the poor who are detained in the way of Al'lah and who are unable to move on the earth. The ignorant man thinks that they lack necessities because they refrain from asking. You will know them by their appearance, they do not ask of men inappropriately. And whatever wealth you employ for these people know that Al'lah knows it well." (2:274).

This principle is made clear in the following verse:

"Whatever Al'lah has given to His Messenger as booty from the people of the cities is for Al'lah, and for the Messenger, and for the close relatives, and for the orphans, the needy and the travellers; so that it does not circulate only among those of you who are rich. And whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it. Fear Al'lah, for verily, Al'lah is severe in retribution" (59:8).

The Holy Prophet of Islam, peace and blessings of Al'lah be upon him, also mentions this principle in a tradition partially translated thus:

Hakim bin Hizam narrates, "The Holy Prophet (lpbD) said, "The hand that is above is better than the hand that is below" (i.e. whoever gives in charity is better than whoever receives it). One has to start by giving, first of all, to those who are subordinate. The best object of charity is that which is given by a wealthy person (from the money left over after the corresponding expenses). He who refrains from asking another for financial help, Al'lah will provide it for him, and spare him from having to ask others for it. Al'lah will make him self-sufficient. You possess, then, a superior hand in the service of others: offering alms and serving others and not being the recipients of alms and favours.

Apart from the manner in which it is offered, it is also important what is offered. If one offers something that one would be ashamed to receive from another, it cannot be defined as alms, according to the Holy Quran. It would be like throwing something in the wastebasket.

"O believers, spend of the good things which you have earned, and of that which We cause to spring up from the earth for you; and do not select for charity that which is worthless, that which you would not accept yourselves without being ashamed and ashamed in the extreme. And know that Al'lah is sufficient by Himself, Deserving of all praise". (2:268)

"It is not the flesh of the slaughtered animals that reaches Al'lah, nor their blood, but it is your piety that reaches Him..." (22:38)

Islam leaves open both options: spending publicly or privately. The Holy Quran teaches:

"Whatever you spend and whatever vow you make, Al'lah certainly knows it well, and for the wicked there will be no defenders. If you give alms in public, it is well and good, but if you give them secretly to the poor, it is even better for you: He will remove from you many of your sins. And Al'lah knows what you do" (2:271-272).

In Islam it is considered most essential that those in authority should be so sensitive to the cause of their people that there is no need to create pressure groups.

According to The Holy Quran, the ruler is responsible and accountable to God for the affairs of his subordinates, who are under his guardianship. In one of the traditions of the Holy Founder of Islam (peace be upon him) we read:

"Each one of you is like a shepherd to whom the sheep belong. You are entrusted with the responsibility of caring for the sheep and you shall be accountable for it."

Tradition mentions the various relationships in which one may be in charge of other people such as: the master in respect of the servant, the wife as the lady of the household and the father as the head of the family, both responsible for the whole family; the employer as responsible for the employees in his service etc. and on each occasion the Holy Prophet (lpbD) repeated, "Remember that you will be held accountable."

Once, Umar, the Second Khalifa of Islam was crossing a street in a suburb of Medina at night. It was his habit to walk the streets incognito to see for himself how the people lived under his Khalifate. From one house he could hear the cries of children who seemed to be in pain. On investigating, he found three children sitting around a fire on which a pot was boiling, their mother standing next to them. He asked what was wrong. She replied: "My children were hungry, and as I had nothing to feed them, I wanted to trick them and put water and stones in the pot, so that they would think that food was cooking. This is what you see".

In deep sorrow and anguish, Umar immediately returned to his seat of government and provided himself with flour, butter, meat and dates, and put them in a bag. He asked a servant standing nearby to help him carry the bag on his own back. The servant, surprised, asked Umar why he wanted to carry it by himself and asked him to allow him to carry it instead. Umar replied, "I do not doubt that you can carry this burden for me today, but who will carry my burden on the Day of Judgment?" He meant that on the Day of Judgement, the servant would not be in a position to answer for Umar as to how Umar fulfilled his responsibilities. He had to do it himself. It was also a kind of self-punishment, for Umar felt responsible for the misery of the poor and helpless woman and the children he had beheld. He felt, in fact, that the ultimate responsibility for the city and its affairs was his - a custodianship that he had to attend to.

It is impossible for every head of government to physically imitate Umar's example, but both Umar's spirit and attitude remain an excellent model. This is the spirit that modern societies everywhere should follow. If governments were sensitive to the cause and sufferings of the people, then, even before the people raised their voices expressing their pain and deprivation, the authorities would feel compelled to take remedial measures, not out of fear of demands but out of the compelling voice of their own conscience.

(lpbD) - Peace and God's blessings be upon him.

(To be continued in Issue 37, developing the theme of Socio-Economic Peace based on the teachings of the Holy Quran).