Spending in the way of God is defined in terms of the right of the poor and the needy in the wealth of other Muslims. It is prescribed in two ways:
a. Al-Zakat which means alms-giving which is incumbent on every Muslim who has wealth. It represents in al-Shari‘a a fixed 2.5 per cent yearly. The Arabic Qur'anic denotation of al-Zakat is literarily ‘purification', that is to say ‘purifying one's wealth and self from sins and dutiful obligations and responsibilities towards God by giving the needy.
‘And in whose wealth there is an acknowledged right, for the beggar and the destitute.' 70: 24-25
‘And be steadfast in prayer, practice the Zakat, and bow down with those who bow down (in worship).' 2: 43
b. Al-Sadaqa means charity. In this respect there is no limit for giving in charity.
Beneficiaries of expenditure
The following categories benefit directly from spending in terms of alms-giving and charity:
‘It is not righteousness that you turn faces toward East or West; but it is righteousness: to believe in God and the Last Day, and the Angels, and he Books, and the Messengers; to spend of your subsistence, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice al-Zakat, to fulfil the contracts which you have made, and to be firm and patient, in suffering and adversity and in periods of calamity. Such are the people of truth, the pious.' 2: 177
‘Alms are for the poor, and the needy, and those employed to administer the funds, for those whose hearts have been reconciled (to Islam), for those in bondage and in debt; in the cause of God, and for the wayfarer: (it is) ordained by God. And God is all Knowledgeable, all Wise.' 9: 60
‘Eat you thereof, and feed such as beg not and live in contentment, and such as ask.' 22: 36
‘Then eat you thereof and feed the distressed ones in want.' 22: 28
‘For those in need, who, in God's cause are restricted and cannot move about in the land, seeking (for trade or work): the ignorant man thinks, because of their contentment abstaining from asking, that they are free from want, you shall know them by their faces: they beg not importunately from all and sundry. And whatever of good you give, God knows it well.' 2: 273
‘The righteous… and they feed, for the love of God, the indigent, the orphan, and the captive, (saying). We feed you for the sake of God alone: no reward do we desire from you nor thanks. We only fear a Day of distressful Wrath from Our Lord.' 76: 5, 8, 9, 10
If Muslims comprising the islamic Ummah (Islamic community) rating now at 1.4 billions of Muslims, then there shall be no poor Muslims and rich Muslims.
This ensures circulating the wealth of Muslims everywhere in the world today among all Muslims.
Adverse poverty is observed now among Muslims in Bangladish, Pakistan, India, Sudan, Nigeria, Somalia while absolute wealth and riches are concentrated in the Hands of Few money-mongers like the Saudi Family ( 12 billions of Dollars private fortune of King Saud), Kuwait, the Emirates, Sultan of Oman, Sultan of Brunei ( 25 Billions of Dollars and five hundred wives).
How far away Muslims now from having their own money distributed equally among them all?
This explains the frustration, the need, the hatred of those who have not against those who have in Islam.
Where is brotherhood, equity and justice. It all begins in the economic juctice. Then social and political justice follows as a consequence.
This explains the anger manifested in the rebellion and armed violence of those who do not have to restore their legitimate rights in sharing with other Muslims in the wealth of Muslims.
Author: Mardini
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