Last week, we tried to understand social values in Islam as regards to our relatives, needy and other underprivileged members of society in the light of ayaat 26 and 27 of Surah Bani Israil. Thus far we came to know that we should not reserve our earnings exclusively for ourselves but should do our utmost to fulfil our own necessities of life in a moderate way so that we may render the rights of our relatives, neighbours and other needy persons as well. This attitude will help create the spirit of cooperation, sympathy and justice in the collective Islamic life. This is possible only when we save ourselves from israf (extravagance) and tabzeer (spendthrift/ squander).
There may be a situation where we are aware of our responsibly towards our relatives and others and are willing to help them but find ourselves hard pressed and not in a position to make any contribution. So for all such conditions the next hukm as mentioned in ayat 28 of Surah Bani Israil is: “If you have to put them (the needy persons) off because you are still waiting for Allah’s favour that you are expecting, put them off with tenderness.” We should rather ask their forgiveness for not being in a position to help them.
The next hukm again starts with a don’t. It says: “Do not tie your hand to your neck” (which literally means – Do not be miser) “nor stretch it without any restraint” (means not to be extravagant). If ayaat 27 and 29 are read together, it will become obvious that the Qur’ān once again advises us to follow the principle of golden mean. On the contrary, we should learn to behave in a balanced manner so that we should spend money wherever required and refrain from becoming spendthrifts.
One of the ansars of Madina came to the Prophet (peace and blessings of Allah be to him) and said he wanted to donate everything that he had to the cause of Allah and he didn’t want to retain anything for himself. To this Prophet said he (the ansar) was also responsible for his wife, children and others and must retain to fulfil their rights from whatever Allah had given him. Then he offered half of it – again the Prophet said it was too much. Then when he offered one-third, the Prophet said then it was acceptable.
This is the reason perhaps that a person is not allowed to donate more than one-third of his property to some cause. As a matter of fact, it is ingratitude towards Allah to spend money for the sake of show, luxury and sinful acts and things which are neither necessary nor useful for us. These are not mere moral values but meant to protect the Islamic society against extravagance and disparity of wealth. Ahkam related to Zakat and Sadaqua (voluntary charity) help to break misery and the lust of hoarding money.
We experience that Allah has given someone in abundance while there are others to whom Allah has given very measured means to survive. This is what has been referred to in the next ayat. That is, we cannot realise the wisdom of disparity of wealth among us. Sometimes it so happens that we are in need and are in a very helpless situation. Some relatives come forward and give money so as to get us out of the trouble and regain our position in society. But it so happens that the money is gone and our condition doesn’t improve rather deteriorates or remains the same.
Someone helps us once again; still it fails and the condition does not change. So Allah says we can’t change the condition of a person. It is Allah who gives someone He wills in abundance and to some others very measured and “He is fully aware of the condition of His servants and observes them closely”. So, we should do our duty and keep on helping and spending money on our relatives and the needy for the sake of Allah and leave the rest to Him only. We will be accountable and rewarded or punished in the akhirah for our own duties, deeds and actions and in no way for the other person’s condition that didn’t change despite our repeated help.
The next hukm again starts with a don’t as it forbids to kill children for fear of their wants in life to which Allah says that He is the Provider for the offspring like He Provides for the parents. So killing of offspring is a grave crime. What we come to observe from this and other ahkam as mentioned in the above para is that all relates to economic matter of society. Previously, children were blessings of Allah but now in this materialistic world the thought has changed and they are considered a liability. This is more because we are so involved in the materialistic world and so sure about our own resources and means, intellect and status that like any other thing we plan our children – whether to have them or not.
If we are not closer to the Qur’ān and hadith and not sure about akhirah we are bound to take wrong decisions and instead of believing that Allah is the only Provider for all of us we will believe and act upon our own worldly intellect and shall take decisions accordingly. Nothing (good or bad) happens without the Will of Allah. If our planning works and gets the desired result, it is Allah’s Will and if it fails or some worse happens to us it is also Allah’s Will. So, in either case, we should be thankful to Allah and keep patience.
It is not we who make an arrangement for food, but Allah, Who settled us in the land and has been providing for us and will provide for those who will come after us. Thus it is a folly on the part of man to interfere with the Divine Scheme. In our elite society today women, in order to stay young and look smart, avoid having offspring. The population in some western countries has dropped so much due to the above mentioned motives of not having child that they are encouraging migrants from other countries.