The Prophet’s (PBUH) Teachings and Ideals for Poverty Alleviation

Belal Ahmed Chowdhury>

(Following the previous publication)
As a result of abolishing interest, the injustice and inequality that had emerged in the distribution system came to an end, and the path to increasing poverty was blocked. In fact, interest is such a destructive economic practice that even in the materialistic West, there is widespread public opposition to it.

Mr. Aristotle protested against interest and said, “Money cannot give birth to money.” Mr. Plato also did not support interest. Mr. Peters said, “Money is barren, and charging interest on it is unreasonable.”

Allah (SWT) has prohibited interest, saying, “Allah (SWT) has made interest unlawful.” Prophet Muhammad (PBUH) considered interest the most sinful practice among the various dishonest activities in social and economic affairs. In reality, there are few economic tools as destructive to society as interest.

The Prophet (PBUH) was extremely strict regarding interest. He said, “The one who takes interest, the one who pays interest, its writer and its witnesses are cursed. They are all equal in this regard.” He also made several other strong statements regarding interest.

Controlled Spending
Excessive spending of wealth is one of the major causes of poverty. Prophet Muhammad (PBUH) instructed people to be moderate in spending their wealth. Allah (SWT) has also instructed believers in the Holy Quran to avoid extravagance. It is stated, “Give the relatives their due, and the poor and the traveller as well. But do not spend wastefully.”

Allah (SWT) also says, “Indeed, the wasteful are brothers of the devils.” Allah (SWT) has instructed people to follow a moderate path in spending, saying, “And when they spend, they are neither extravagant nor miserly, but maintain a moderate position between the two.”

Prophet Muhammad (PBUH) also instructed people to follow moderation in spending their wealth. Encouraging the Cultivation of Unused Land Prophet Muhammad (PBUH) considered cultivating unused land one of the means of alleviating poverty. Hazrat Abdullah ibn Abbas (RA) said, “When the Messenger (PBUH) arrived in Medina, he distributed among the Muslims, according to his discretion, those lands there that did not receive water and were lying uncultivated.”

Allah (SWT) has placed abundant resources for human beings in the land. Allah (SWT) says, “He is Allah (SWT) who has made the earth manageable for you. So walk among its slopes and eat of His provision. And to Him is the resurrection.” For this reason, Prophet Muhammad (PBUH) took effective measures to cultivate unused land and encouraged everyone to do so.

He said, “Whoever has surplus land should cultivate it himself, or let his brother cultivate it, or allow him to cultivate it.” The Prophet (PBUH) did not merely encourage people to cultivate unused land. To encourage cultivation, he also recognised the ownership of those who developed such land. He said, “Whoever revives dead and uncultivated land and makes it cultivable, he will own it.”

He also said, “Whoever reaches a water source where no Muslim has previously set foot, he has the right to it.” The Prophet (PBUH) gave such importance to the cultivation of unused land that, to ensure it was properly used, he said, “If land is not cultivated, there will be no right over it after three years.” He further said, “Whoever merely marks out land without cultivating it will have no right to it after three years.”

Promotion of Generosity
One of Prophet Muhammad’s (PBUH) greatest contributions to poverty alleviation was the promotion of generosity among Muslims. Through this, the Prophet (PBUH) created a historic example in the fight against poverty. A major aspect of human nature is the desire to keep everything for oneself. A person gradually becomes more narrow-minded under the grip of greed. Prophet Muhammad (PBUH) worked to remove this tendency and promoted generosity.

The Prophet (PBUH) identified miserliness as a serious and harmful disease of the mind. Therefore, he encouraged people to give away everything beyond their needs. The Holy Quran refers to this principle, saying, “They ask you what they should spend. Say, ‘Whatever is beyond your needs.’”

Allah (SWT) also says, “And in their wealth there is a rightful share for the beggar and the deprived.” Prophet Muhammad (PBUH) encouraged everyone to be generous. He said, “O son of Adam! If you give your surplus wealth for the sake of Allah (SWT), it is better for you. And if you withhold it, it will be harmful for you.” He also said, “Your wealth has a right owed to society.” During the time of Prophet Muhammad (PBUH), his Companions (RA) set remarkable examples of generosity and tried to eliminate poverty among themselves.

Imam Muslim narrated that “When the Messenger (PBUH) once asked for assistance for a newly converted tribe, everyone came forward for them. Some brought food and others brought clothes. One Ansari donated a considerable amount of money.” It is also a well-known incident that the Muslims generously provided food and clothing to the prisoners of war from the Battle of Badr.

Introduction of the Zakat System
The economic and social objective of Zakat is to eliminate poverty from society. Through Zakat, not only individuals and society but also the state benefits equally. Poverty is humanity’s number one enemy. It is a complex problem for any country and society. Poverty creates feelings of frustration and deprivation in society, which eventually lead to serious social conflicts. Most social crimes are also caused by poverty.

To address these problems, Prophet Muhammad (PBUH) received the commandment of Zakat from Allah. Zakat is an order from Allah (SWT) and one of the fundamental obligatory duties in Islam. It is one of the five pillars of Islam. Zakat is a major pillar of the Islamic economic system and one of the sources of revenue for an Islamic state. It is also a social welfare system.

Zakat means transferring ownership, for the sake of Allah’s (SWT) pleasure, of a prescribed portion of a person’s specified wealth to a specified person who is entitled to receive it. Zakat is mentioned in the Holy Quran in 82 places. Allah (SWT) says, “Whatever Zakat you give for the sake of Allah’s (SWT) pleasure will increase.”

Through the payment of Zakat, the remaining wealth of the Zakat payer, as well as his or her soul, is purified. Allah (SWT) says, “Take Zakat from their wealth to purify and cleanse them with it, and pray for them. Surely, your prayer is a source of comfort for them.”

Prophet Muhammad (PBUH) gave strict instructions regarding the payment of Zakat. He said, “Whoever pays Zakat seeking its reward will surely receive its reward. But whoever refuses to pay it, we will certainly collect it from him, along with half of his wealth as a penalty. This is one of the firm decisions of our Most Generous Lord.”

Introduction of Fitrana
After fasting during the holy month of Ramadan, wealthy Muslims are instructed to give a specific amount of charity to the poor and needy on the day of Eid. This is known as Sadaqat al-Fitr or Fitrana. A Hadith states, “Hazrat Abdullah ibn Umar reported that the Messenger (PBUH) made Sadaqat al-Fitr obligatory upon every Muslim, whether a slave or a free person, male or female, young or old.”

The conditions for Fitrana are considerably easier and less restrictive than those for Zakat. Every financially capable person must pay Fitrana on behalf of themselves, their family members and their dependants.

In conclusion, Prophet Muhammad (PBUH) spent his entire life striving to alleviate poverty. The economic system he introduced aimed to eliminate poverty by establishing a balanced, equitable and effective economic system in society.

(Concluded)
Author: Poet and columnist.