Previous Lesson
| Next Lesson
Lesson - 31
Al-Baqara
"It is not righteousness that you turn your faces towards
the East and the West, but righteous is the one who believes in
Allah, and the Last Day, and the angels and the Book and the prophets,
and gives away wealth out of love for Him to the near of kin and
the orphans and the needy and the wayfarer and to those who ask
and to set slaves free and keeps up prayer and pays the poor-rate;
and the performers of their promise when they make a promise, and
the patient in distress and affliction and in the time of conflict.
These are they who are truthful; and these are they who keep their
duty." Ch. 2:177
I have discussed the first part of this verse in my previous lesson
where, I pointed out that the subject matter under discussion was
about Islamic culture and civilization. Culture and civilization
in the early ages was in the East, and people turned in that direction
to learn about it. In the present age, the west aggressively propagated
its culture and civilization, and the world populace turned towards
it. There was a time when people blindly followed everything prescribed
by the west, and considered eastern cultural values, and civilization
as erroneous and antiquated. There were others who rejected everything
western, and completely followed the eastern line. Man made culture
and civilization wherever it is from, quickly degenerates. We have
observed this in our time in the decadence of the western civilization.
The Holy Quran takes the position that although man made cultures
and civilizations may possess minor admirable qualities, they lack
the higher virtues. The higher qualities of righteousness which
are the true basis of culture are evolved by belief in Allah. This
is because all human concepts of goodness evolved by awareness of
Divine attributes (which represent the highest degree of goodness)
through Divine revelation. By believing in Allah, one becomes desirous
of inculcating the Divine attributes within himself. I have discussed
this in detail in my previous lesson. The fear of accountability
on the Day of Judgment, and the desire to live in a everlasting
state of contentment in the life Hereafter also encourage man to
abstain from evil. All this comes from belief in Allah.
The other agency that Allah has created to guide man towards righteousness
is that of the angels. They motivate man in the right direction
from within his inner self, and this comes after the belief in the
Day of Judgment. Belief in the angels means that the believer is
cognizant of his inner self, and acts expeditiously on the motivation
of the angel from within, considering it to be from God.
Since the angel is from within the soul of man, it is likely that
its voice may go unheeded. In order to help mankind, Allah revealed
His scripture which lays down in black and white what is evil and
needs to be shunned, and what is righteousness which needs to be
followed. This is the fourth component of belief.
To be an example of righteousness for mankind, Allah sent his
prophets, whose lives show that everything within the Divine scriptures
is practicable. Words are merely advise and not as efficacious as
an example which is witnessed. Belief in the prophets has, therefore
been mentioned in the end. The Holy Quran is the only protected,
and complete Divine scripture. The Holy Prophet Muhammad’s (peace
and blessings of Allah be upon him) practical example of following
the Quranic injunctions is documented in the Hadith with such detail
that his character is a true manifestation of every righteousness
mentioned in the Holy Quran.
Islam discourages asceticism
The spiritual basis of Islamic culture and civilization rests on
the belief and practices mentioned above. Now let us consider the
provisions of our worldly existence. Other religions have considered
the fineries of this worldly life to be opposed to spiritual and
moral values. They encouraged their followers to become monks, nuns
or ascetics. This type of behavior, however, precludes material
progress, and in fact would lead to the demise of human species
if everyone followed such advise, and remained celibate. In contrast,
Allah has informed us through Islam, that He has not created the
worldly provisions without a purpose. Let us consider the example
of wealth. People all over the world are involved day and night
in the pursuit of wealth. The ownership and distribution of wealth
has formed the basis of many civilizations in the world, as for
example the capitalistic and communistic systems. They are both
based on material acquisition. Such acquisition is, however, only
for personal gain. This leads to many evils such as greed, avarice,
selfishness, theft and dishonesty.
Quranic philosophy of wealth
The Holy Quran, stresses the earning of wealth by honest means,
but emphasizes its spending on others, after fulfilling the needs
of one’s family. Injunctions for this are given in the verse under
consideration. Only in this manner can man raise himself above the
animal level, for it is an animal trait to gather and hoard everything
for itself, or its mate and off springs. We find that in capitalism
and communism this animal characteristic is dominant. In the verse
under discussion, it is stated:
"and gives away wealth out of love for Him (hub-bi-hi),"
which can be interpreted in two ways. If Allah is to be considered
the object of love (the Arabic word, hub-bi-hi, referring
to Allah) in this verse, it would mean that they spend their wealth
on the needy to be deserving of the love of Allah. Allah gives wealth
and affluence to man, who in turn exhibits the Divine attribute
of beneficence, and thus becomes deserving of Divine love. The other
interpretation arises if wealth is taken to be the object of one’s
love (the Arabic word hub-bi-hi, referring to wealth) in
this verse, and in my humble opinion this interpretation seems more
appropriate. Allah has made the love of wealth a natural characteristic
of man (otherwise he would not have struggled for his progress and
worldly existence), but if he spends his wealth on others, he sacrifices
his animal desires, and thus moves to a higher spiritual level.
The government can also take away a person’s wealth particularly
in a communist system. Giving away one’s wealth in this manner,
however does not evolve the higher moral qualities which form the
basis of Islamic culture and civilization.
Spending of wealth on relatives
Compassion for fellow human beings, and merciful dealings with
them are excellent moral qualities. Merciful dealings with relatives
are natural because of the blood ties, and those who neglect to
do this are guilty of extreme cruelty and selfishness. Spending
one’s wealth on relatives is, therefore, given first priority. In
another verse it is stated:
"And give to the near of kin his due" (17:26).
Whosoever is closer and more needy, deserves more. Those who are
of a worldly inclination, and worship their wealth i.e., those who
consider only their wives and children to be worthy of their bounty
(which is the animal level) always want the government to take care
of the deprived section of the society. No government can fulfill
this demand satisfactorily, and even if it attempts to do this,
it will only be by taxing the wealthy. This process, however, does
not nurture the feelings of compassion and mercy for others, nor
is it rewarded by Allah. Islam directs us to take care of our relatives,
and the needy, for we are in a better position to understand their
needs rather than the government social worker. We are thus, enjoined
to create the higher virtues of human compassion, and mercy within
ourselves, and this also leads to the creation of mutual love and
affection.
Spending on the orphans and the needy
Besides the relatives, the orphans (yatama), and the needy
(masakeen) are deserving of mercy and compassion. The Arabic
word, yatam means one who is cut off. Children whose parents
die are thus cut off from them. The word yatama is also used
for the widows in the Holy Quran because they are cut off from their
husbands. Becoming an orphan or a widow, entails not only the loss
of the loved ones, but also means facing economic hardships. Those
with a pure conscience feel merciful, and compassionate towards
widows and orphans. The Holy Quran directs attention to the practical
form of such compassion and mercy which is to provide for their
means of subsistence that have been cut off. This could involve
a lengthy commitment, but involvement in some one’s grief is a highly
noble quality.
The needy (masakeen) are the physically handicapped,
the sick, and the poverty stricken, who cannot earn and are in need
of assistance. For example, a tailor who is so poor that he cannot
buy a sewing machine, or a student who cannot afford his tuition.
To help such individuals is helping the needy. This creates the
higher virtues of compassion and mercy in a human being.
|