Abdul Muqit Chowdhury :
The core of Islam is its humanitarian aspect. Ramzan, though ‘Haqqullah,’ directly related with the Creator, is, at the same time, a ‘Haqqul Ibad’ directed for the welfare of the people. Islam proclaims the ‘right’ of the poor
and destitute in the wealth of the wealthy. Islamic economic system aims at establishing balanced welfare society in eradicating inequity and disparity. For this, proper circulation of wealth and equitable distribution is a necessity and it can ensure a friendly society of justice and harmony.
Until such a government economic system is evolved and introduced, the wealthy people has the special obligation to serve the people through charitable activities. The month of Ramzan is the best period for this. According to the Holy Quran wealth is ‘the property of Allah’ and these should be given ‘to them’ (the poor, needy and destitute).
Charity is of great virtue in Islam as humanistic ideal and humanitarian activity is the core of its message. The Holy Quran and Sunnah praise it and describe reward of those who spend in the way of Allah.
The Holy Quran proclaims responsibility towards parents and orphans, those in need, kinsfolk, neighbours and companions. Al Quran reveals: “…. Treat with kindness/Your parents and kindred,/And orphans and those in need; /Speak fair to the people;/Be steadfast in prayer;/And practise regular charity ….” (Sura Baqara 2: 83, The Holy Quran: Translation and Commentary by Allama Yusuf Ali)
Allama Yusuf Ali comments on “Speak fair to the people”. He says, “Speak fair to the people” not only means outward courtesy from the leaders to the meanest among the people, but the protection of the people from being exploited, deceived, defrauded or doped with things to lull their intelligence.”
The Holy Quran reveals: “And be steadfast in prayer/And regular in charity :/And whatever good/Ye send forth for your souls/Before you, ye shall find it/With God: for God sees/Well all that ye do.” (Sura Baqara 2: 110, Do)
Rasulullah (Sm) gave special importance of the month of Ramzan for extending helping hands towards the poor and the needy. He said, “This is the month of helping and cooperating with the poor and the needy through which the livelihood of the believer increases.”
He used to make more charity in the month of Ramzan. “His charitable activities speedily blew more than the blowing wind.” (Bukhari Sharif)
Rasulullah (Sm) said, “While fasting, remember the hunger and thirst on the Day of Judgement, give alms to the poor and the needy.” The Holy Hadith continues and covers other humanitarian aspects: “Pay respect to your elders, have sympathy for your youngsters, and be kind towards your relatives and kinsmen.”
The reward for any virtuous deed in the Holy Ramzan is far greater than in other months. Charity in Ramzan has the same acceptance to Allah. The wealthy persons in the society may avail this golden opportunity by extending helping hands to the needy, distressed and have-nots.
The Holy Quran reveals: “The parable of those/Who spend their substance/In the way of God is that/Of a grain of corn: it groweth/ Seven ears, and each ear/Hath a hundred grains./God giveth manifold increase/To whom He pleaseth:/And God careth for all/ And He knoweth all things.”
“Those who spend/Their substance in the cause/Of God, and follow not up /Their gifts with reminders/Of their generosity/Or with injury, — for them/Their reward is with their Lord:/On them shall be no fear,/Nor shall they grieve.”
“Kind words/And the covering of faults/ Are better than charity/Followed by injury./God is Free of all wants,/And He is most Forbearing.” (Sura Baqara 2: 261-263, The Holy Quran: Translation and Commentary by Allama Yusuf Ali)
Allama Yusuf Ali comments on these verses: “A very high standard is set for charity. (1) It must be in the way of God. (2) It must expect no reward in this world. (3) It must not be followed by references and reminders to the act of charity. (4) Still less should any annoyance or injury be caused to the recipient. e.g. by boasting that the giver relieved the person in the hour of need. Indeed, the kindness and the spirit which turns a blind eye to other people’s faults or short-comings is the essence of charity; these things are better than charity if charity is spoilt by tricks that do harm. At the same time, while no reward is to be expected, there is abundant reward from God — material, moral and spiritual — according to His own good pleasure and plan. If we spend in the way of God, it is not as if God was in need of our charity. On the contrary our shortcomings are so great that we require His utmost forbearance before any good that we can do can merit His praise or reward. Our motives are so mixed that our best may really be very poor if judged by a very strict standard.” (Do)
The Islamic history has a golden chapter of secretly practicing charity by the wealthy persons. During the Prophet’s propagation period, at the age of Khulafa-e-Rashedeen and centuries afterwards there was a great tradition of secret charity. There being no mention of the persons behind the charitble deeds, no scope was left to ‘follow up with reminders of generosity’ or ‘with injury’. Thus, according to the process of silent charity as ordained by Allah, the greatest service of the section of the distressed poor, destitute and havenot’s was rendered by the wealthy people of the society.
The core of Islam is its humanitarian aspect. Ramzan, though ‘Haqqullah,’ directly related with the Creator, is, at the same time, a ‘Haqqul Ibad’ directed for the welfare of the people. Islam proclaims the ‘right’ of the poor
and destitute in the wealth of the wealthy. Islamic economic system aims at establishing balanced welfare society in eradicating inequity and disparity. For this, proper circulation of wealth and equitable distribution is a necessity and it can ensure a friendly society of justice and harmony.
Until such a government economic system is evolved and introduced, the wealthy people has the special obligation to serve the people through charitable activities. The month of Ramzan is the best period for this. According to the Holy Quran wealth is ‘the property of Allah’ and these should be given ‘to them’ (the poor, needy and destitute).
Charity is of great virtue in Islam as humanistic ideal and humanitarian activity is the core of its message. The Holy Quran and Sunnah praise it and describe reward of those who spend in the way of Allah.
The Holy Quran proclaims responsibility towards parents and orphans, those in need, kinsfolk, neighbours and companions. Al Quran reveals: “…. Treat with kindness/Your parents and kindred,/And orphans and those in need; /Speak fair to the people;/Be steadfast in prayer;/And practise regular charity ….” (Sura Baqara 2: 83, The Holy Quran: Translation and Commentary by Allama Yusuf Ali)
Allama Yusuf Ali comments on “Speak fair to the people”. He says, “Speak fair to the people” not only means outward courtesy from the leaders to the meanest among the people, but the protection of the people from being exploited, deceived, defrauded or doped with things to lull their intelligence.”
The Holy Quran reveals: “And be steadfast in prayer/And regular in charity :/And whatever good/Ye send forth for your souls/Before you, ye shall find it/With God: for God sees/Well all that ye do.” (Sura Baqara 2: 110, Do)
Rasulullah (Sm) gave special importance of the month of Ramzan for extending helping hands towards the poor and the needy. He said, “This is the month of helping and cooperating with the poor and the needy through which the livelihood of the believer increases.”
He used to make more charity in the month of Ramzan. “His charitable activities speedily blew more than the blowing wind.” (Bukhari Sharif)
Rasulullah (Sm) said, “While fasting, remember the hunger and thirst on the Day of Judgement, give alms to the poor and the needy.” The Holy Hadith continues and covers other humanitarian aspects: “Pay respect to your elders, have sympathy for your youngsters, and be kind towards your relatives and kinsmen.”
The reward for any virtuous deed in the Holy Ramzan is far greater than in other months. Charity in Ramzan has the same acceptance to Allah. The wealthy persons in the society may avail this golden opportunity by extending helping hands to the needy, distressed and have-nots.
The Holy Quran reveals: “The parable of those/Who spend their substance/In the way of God is that/Of a grain of corn: it groweth/ Seven ears, and each ear/Hath a hundred grains./God giveth manifold increase/To whom He pleaseth:/And God careth for all/ And He knoweth all things.”
“Those who spend/Their substance in the cause/Of God, and follow not up /Their gifts with reminders/Of their generosity/Or with injury, — for them/Their reward is with their Lord:/On them shall be no fear,/Nor shall they grieve.”
“Kind words/And the covering of faults/ Are better than charity/Followed by injury./God is Free of all wants,/And He is most Forbearing.” (Sura Baqara 2: 261-263, The Holy Quran: Translation and Commentary by Allama Yusuf Ali)
Allama Yusuf Ali comments on these verses: “A very high standard is set for charity. (1) It must be in the way of God. (2) It must expect no reward in this world. (3) It must not be followed by references and reminders to the act of charity. (4) Still less should any annoyance or injury be caused to the recipient. e.g. by boasting that the giver relieved the person in the hour of need. Indeed, the kindness and the spirit which turns a blind eye to other people’s faults or short-comings is the essence of charity; these things are better than charity if charity is spoilt by tricks that do harm. At the same time, while no reward is to be expected, there is abundant reward from God — material, moral and spiritual — according to His own good pleasure and plan. If we spend in the way of God, it is not as if God was in need of our charity. On the contrary our shortcomings are so great that we require His utmost forbearance before any good that we can do can merit His praise or reward. Our motives are so mixed that our best may really be very poor if judged by a very strict standard.” (Do)
The Islamic history has a golden chapter of secretly practicing charity by the wealthy persons. During the Prophet’s propagation period, at the age of Khulafa-e-Rashedeen and centuries afterwards there was a great tradition of secret charity. There being no mention of the persons behind the charitble deeds, no scope was left to ‘follow up with reminders of generosity’ or ‘with injury’. Thus, according to the process of silent charity as ordained by Allah, the greatest service of the section of the distressed poor, destitute and havenot’s was rendered by the wealthy people of the society.
