In the case of orphans whose guardians have died, their support and upbringing depends on wealthy and well to-do Muslims so that they will not become a problem to themselves or other people.
The
Needy (wal-masakin), recipients of sadaqah
Because
they are unable to earn enough to maintain themselves and have become contented
with the little they have and abstain from begging, it is necessary for the
well-to-do to help them.
Wayfarere
(wab nisabil), recipients of sadaqah
In
the case of the wayfarer cut off from family and relatives, as if traveling
were his household, consideration requires kindness for him as well. Thus, to
sympathize with him and help him in his travels is, within the meaning of
Islamic law, an encouragement which invites one to journey throughout the
earth.
Beggars
(was-sa’ilin), recipients of sadaqah
In
the case of beggars forced to ask people for their needs, they should be
helped. A person may also ask for help in order to redress another’s need.
However, the shari’ah does not approve of begging, except under dire
circumstances. Even then, one should not trespass limits.
Slaves
(Wa fi ar-riqab), recipients of sadaqah
The
liberation of slaves includes buying and setting them free, helping contracted
slaves (al-mukatabun) pay off their debts, and helping captives buy their way
out of captivity. By encouraging people to spend out of their wealth on slaves,
the Shari ‘ah wants to emancipate the latter. Still, as important as the
emancipation of slaves is, in terms of priorities, it is placed at the end,
after the orphans, the needy, the wayfarer, and the beggar, the reason being
that the former fall under the need for preserving life (which has a higher
value), while the latter falls under the right to freedom (a lesser value than
life).
Sadaqah other than Zakat
The legitimacy of giving sadaqah other than that of zakah is not restricted by a time limit or definite nisab. The amount designated for expenditure need not be a certain percentage (for example, a tithe, a one-quarter tithe, or a one-tenth tithe). It is an open-ended matter that is left to the beneficence, generosity, and condition of the one who gives. The protection of a revered (muhtaram) man from destruction and harm is an obligation upon whoever can help him, but more than that, it is left unquantified.
People overlook most of the public rights which the Qur’an supports, for these rights seek to establish an honorable and just social life. People spend only a smalI amount
on the needy and even less for beggars because they are considered the
least deserving nowadays. This is due to the fact that beggars have made
begging a profession (hirfah), even though most of them are well-to-do.
Ibn
Hazm says: “It is enjoined upon the rich of every country to support their
poor, and the ruler has the authority to force them to do so. This is called
for when the pre-cribbed Zakah or the holdings of other Muslims are not enough
to meet the needs of the poor. In that case, their food and their clothing to
protect them from the elements and the eyes of the passer-by would be provided
by the rich.” The proof for this is in the saying of Allah, the Exalted One:
“Give the kinsman his due, and the needy, and the wayfarer” [al-Isra’ 26].
Allah also says: “[Show] kindness to parents, to near kin and orphans, to the
needy, to relatives, to neighbors who are not related to you, to fellow
travelers and wayfarers, and [to the slaves] whom your right hand possesses”
[an-Nisa’ 36]. Generosity urges support for the above-mentioned people and
forbids harming them. Referring to the guilty in the life to come, the Qur’an
says that they would ask each other: “What brought you to this hellfire?” They
will answer: “We were not of those who prayed, nor did we feed the needy”
[al-Muddaththir 42-44]. Thus, Allah links feeding the needy with performing
prayers. According to the following hadith, related by authentic sources, the Messenger
of Allah, upon whom be peace, said: “He who does not have mercy upon people,
Allah’s mercy will be kept from him.” Anyone upon whom Allah bestowed His grace
and who sees his Muslim brother hungry, in need of clothes, and miserable, and
still does not help him, he will, indeed, deprive himself of Allah’s mercy.
‘Uthman
an-Nahdi reported that ‘Abdurrahman ibn Abi Bakr as-Siddiq informed him that
the companions of as-Saffah were poor and that the Messenger of Allah, upon
whom be peace, said: “He who has enough food for two, let him invite a third,
and he who has food for four, let him invite a fifth or a sixth.”
It
is related from Ibn ‘Umar that the Messenger of Allah, upon whom be peace,
said: “A Muslim is a brother of another, and he should neither do injustice to
him nor betray him.” Thus, anyone who lets a needy Muslim go without food or
clothes while, in fact, he is able to feed and clothe him would have betrayed
him. It is related from Abu Sa’id al-Khudri that the Messenger of Allah, upon
whom be peace, said: “He whose holdings exceed his needs, let him support the
one whose holdings do not, and he whose food exceeds his needs, let him share
it with him who does not have food.” Abu Sa’id al-Khudri says: “Then he
mentioned so many kinds of property that we thought no one of us had the right
to have anything surplus with us.” This is the consensus of the companions, as
it was reported by Abu Sa’id al-Khudri. Concerning this tradition, it is
reported on the authority of Abu Musa al-Ash’ari that the Prophet, upon whom be
peace, said: “Feed the hungry, visit the sick, and ransom the prisoner.”
There
are many ‘ayahs in the Qur’an and numerous sound hadith on this subject. ‘Umar
says: “If I were to live again the past which I have already lived, I would take
the surplus from the rich and distribute it among the poor immigrants
(mujhajirun).” This is considered to be the most authentic report.
‘Ali
said: “Allah, the Exalted One, has placed a due upon the properties of the rich
to meet the needs of the poor. Thus, if the poor go hungry or naked or struggle
because of the neglect of the rich, then Allah will hold them [the rich]
accountable on the Day of Judgment and will punish them.”
Ibn
‘Umar is reported to have said: “There is a due on your property other than
zakah.” It is related from ‘Aishah (the mother of the believers), al-Hasan ibn
‘Ali, Ibn ‘Umar that all of them replied to those who had asked them: “If you
are asked for help in cases of blood money, heavy debt, or desperate poverty,
then it is a must for you to give them from your holdings.”
It
was accurately reported by Abu ‘Ubaidah ibn al-Jarrah and 300 companions that
(once) when their provisions had run very low, Abu ‘Ubaidah ordered them to
collect what was left and place it into two bags and then allot it to each one
equally. Then he said: “It is not permissible for a hard-pressed Muslim to eat
the meat of a dead animal or a pig when he can find surplus food from either a
Muslim or a zhimmi. It is an obligation of the one who has food to feed the
hungry.” This has the consensus among the companions, and there are no contrary
views concerning it. It was accurately reported from ashShu’bi, Mujahid, Tawus,
and others that: “There is a due on property other than zakah.” If such is the
case, then a hard-pressed person is not forced to eat the meat of dead animals
or pigs. He has the right to fight for it and, if he is killed, then
retaliation by killing (qawad) will be imposed upon the killer. If the property
holder who prevents him from receiving his due is killed, then may he have the
curse of Allah upon him because he withheld a right (haqq), and he will be
regarded as being among the unjust.
Allah,
the Exalted One, says: “And if one party of them does wrong to the other, fight
those who do wrong until they return to the ordinance of Allah.” Thus, one who
withholds a right is an oppressor of his brother. The latter is the possessor
of that right. On this basis, Abu Bakr as-Siddiq waged war against those who
refused to pay their zakah.
From
the preceding, one can see the degree of compassion and commiseration that
Islam has for the deprived. Islam, in fact, excels over all other faiths and
systems. They are like weak, sputtering candles when placed next to the bright
and steady light of the sun of Islam.
TO
be continued
