وَفِىْۤ اَمْوَالِهِمْ حَقٌّ لِّلسَّآئِلِ وَالْمَحْرُوْمِ (19)
Quran Ayah Data not found….for Surah:51, Ayah:19 and Translation:24
Quran Surah:51 Ayah:19
“And in their wealth, there was aright for one who asks and for onewho is deprived.”
The verse appearing above has been revealed related to the believers. It aims at revealing a noble characteristic of a believer that in their property there is a right for one who asks and for one who is deprived. There also have been described other characteristics of a true believer at many other places in the Holy Qura’n such as in Surah Al-Baqarahit has been stated that:
وَمِمَّا رَزَقنَاھُم یُنفِقُونَ“(البقرة :۳)
“And spendout of what We have provided them.”
Thus, it is the most supreme and required characteristic of a believer which has been stated at several places in the Holy Qura’n.
Here, it is worth-considering that the word mentioned here ‘حق’is not in the meaning of ‘زکوٰۃ’, since Zakah (poor-due) was made obligatory in Madeenah and سورۃ الذاریاتis a Madni Surah. Hence, generally, the commentators of Qura’n regard spending as ‘حق’beside the meaning of ‘زکوٰۃ’. Here, the commentators also elaborated the Zakah is an obligatory act meant for spending money on poor even if in a little amount it may be, but, if required, we must spend what is more than our necessity which comes under the category of ‘حق’. Rather, in reply to a question, a standard form of it is mentioned in the Holy Qura’nis to spend on poor and deprived from what we have more than our necessity as stated by Allah, the ALmighyt:
يَسْـــَٔلُوْنَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيْهِمَآ اِثْمٌ كَبِيْرٌ وَّمَنَافِعُ لِلنَّاسِ وَاِثْمُهُمَآ اَكْبَرُ مِنْ نَّفْعِهِمَا وَيَسْـــَٔلُوْنَكَ مَاذَا يُنْفِقُوْنَ قُلِ الْعَفْوَ كَذٰلِكَ يُبَيِّنُ اللّٰهُ لَـكُمُ الْاٰيٰتِ لَعَلَّكُمْ تَتَفَكَّرُوْنَ (219)
Quran Ayah Data not found….for Surah:2, Ayah:219 and Translation:24
Quran Surah:2 Ayah:219
“And they ask you as to what theyshould spend.”
The word ‘حق’refers to the meaning of ‘claim’ paying of which is obligatory. Further, no one has a right to speak or boast of this favour conferred on them just like those of the rights of son and father, wife and husband, the fulfilling of which is must or else one will be taken to the task for not doing so nor boasting of those favour is deemed proper.
Describing it as a ‘حق’(claim or right), here means that one should him spend on poor and needy ones rather than being demanded from them just like a father who spends on his son and a husband who spends on his wife without any demand from them.
The reason why it has been said so is that, in reality, demanding something is very hard with view to one’s self-esteem which certainly should be preserved, hence, it is better if we provide the needy ones with their rights on our own – so that it allows not to affect their sense of self-esteem through giving them a chance to demand their right on their own part.
Besides it, even the needy ones are given some instructions as to avoid asking or begging as much as possible except in emergency situations, rather, these situations too are pointed out in Prophetic Traditions as the Holy Prophet ﷺ is reported to have said: ‘It is not all allowed to beg except for three people.
One of them is one who takes the responsibility of granting bail to someone. For this kind of man it is allowed to demand the concerned wealth or money unless he gets hid demand fulfilled.
The second one of them is one who lost his wealth and property due to some calamity. He is allowed to ask for something unless he is provided with some money enough to sustain his life.
The third of them is one who has been inflicted with starvation and three people living in his locality bear a witness that he has been starving. Anyone excluding them who begs is in reality gets and consumes unlawful livelihood.’ (Muslim, Abu Dawood, Nasai)
Similarly, the common run of mankind also have been given an instruction that if anyone does beg something from them, it means that he is urgent need and hence the people of such kind should not be returned empty handed nor they should be scolded as Allah, the Almighty says:
”وَ اَمَّا السَّائِلَ فَلاَ تَنھَر “
“And as for the beggar, do not scold him.”
Further, it is in view of the preservation of self-esteem and proportionate distribution that the collective system of paying Zakah (poor-due) and charity has been established by Shariah. Earlier,the wealth or money given as Zakah or as charity used to be collected in Bait-ul-Maal (public exchequer) and then distributed therefrom. Thus, a proportional amount of wealth and money would be given to the poor and needy ones and thus allow the preservation of their self-esteem, since no one knew who was the real giver and taker one, as a result, no had had a chance to boast or bear the burden of any favour one one’s part.
Hence, even today the best way to act upon this injunction, just like the mosques, we must do our best to establish centers of this ‘public exchequer’ with the help of which we can easily run this system so that each and every needy one avails from it and allows o preserve his self-esteem.
Another important fact we come to know through the traditions is that, the form of collective system of Zakah and charity, the preservation of self-esteem of the collectors of Zakah and charity also should be taken into consideration and avoid any possible way of mistreating them. It is narrated on the authority of HazratJareer bin Abdullah (R.T.A.) that the Holy Prophet ﷺ said:
‘‘اِذَا اَتَاکُمْ الْمُصَدِّقُ فَلْیَصدُر عَنْکُمْ وَھُوَ عَنْکُمْ رَاضٍ’’
“Whenyoneamong the collectors of Zakah and alms comes to you, let him return in such a condition that he is pleased with you.” (Muslim)
At another place it appears:
”فَاِنَّ تَمَامَ زَکَوٰتِکُم رِضَاھُم وَ لیَدعُوا لَکُم“
“Your Zakah will be fully valid and acceptable only when these people are pleased with you and make prayers in your favour.” (Abu Dawood)
Normally, the collectors of Zakah and alms are looked down upon. With view to draw rectify the same shortcoming, the Holy Prophet ﷺ is reported to have said that the one who collects Zakah and alms as required by Shariah is counted to be in way of Allah, the Almighty unless he return back to his house. (Abu Dawood)
As for the reason mentioning ‘the beggar’ with ‘the deprived one’ is that there may be some needy ones who are hesitated of presenting their requirements whereas they are in dire need of it, they also a right for them such as the orphans, the serious sick laying of deathbed those who cannot move due to being a victim to some accident or something else as well as the weak old one unable to earn livelihood. It is the responsibility of the pious ones to extend their helping hand to the people mentioned above as they rather deserve it. It is for this reason that there have been mentioned many virtues and excellences of sharing and caring the orphans, widows and helpless sick ones.
May Allah, the Almighty grant us Taufique to take utmost care of the instructions with regard to this noble cause!(Ameen!)