CHAPTER 3: THE DESTITUTE : PART 5
If the Prophet of Allah, sallallahu ‘alayhi wa sallam, did not have anyone to help the poor, he would meet them with beautiful words, and apologised to them in the best of ways:
Allah Said (what means): «Kind speech and forgiveness are better than charity followed by injury. Allah is free of need and Forbearing.» [Quran: 2:263]
Abu Sa’eed Al-Khudri (a Companion) reported that some people from the Ansaar asked Allah’s Messenger, sallallahu ‘alayhi wa sallam, and he gave them, then they asked again, and he gave them, they asked a third time, and he gave them and used everything up of his.
So the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “I will not withhold any good that I possess from you, and whoever tries to be modest by not asking others, Allah will give him modesty and will do away with his need; whoever suffices with Allah, Allah will suffice him; whoever tries to be patient, Allah will grant him patience, and no one has ever been given anything better or more wide than patience.” (Reported by Al-Bukhari (1469) and Muslim (1053).)
Another example is the story of those who went to the Prophet of Allah, sallallahu ‘alayhi wa sallam, when he went to the Battle of Tabook, they asked that he give them riding beasts, but the Prophet of Allah, sallallahu ‘alayhi wa sallam, apologised, saying that he had nothing for them to ride.
Allah Says (what means): «There is not upon the weak or upon the ill or upon those who do not find anything to spend any discomfort [i.e. guilt] when they are sincere to Allah and His Messenger. There is not upon the doers of good any cause [for blame]. And Allah is Forgiving and Merciful. Nor [is there blame] upon those who, when they came to you that you might give them mounts, you said: “I can find nothing for you to ride upon.” They turned back while their eyes overflowed with tears out of grief that they could not find something to spend [for the cause of Allah].» [Quran: 9:91-92]
Abu Moosa Al-Ash`ari (a Companion) said:
“I went to the Prophet of Allah, sallallahu ‘alayhi wa sallam, along with other men from the Ash`ari tribe, asking him for a ride. He, sallallahu ‘alayhi wa sallam, said: ‘By Allah, I have nothing to carry you on.’ So we waited a while and he, sallallahu ‘alayhi wa sallam, was brought some camels, and he ordered that we be given three camels with ages from three to ten with white humps. When we left, we said to ourselves, or some of us said: ‘May Allah not bless us, we went to Messenger of Allah, sallallahu ‘alayhi wa sallam, asking him for a ride, and he swore that he would not give us rides, then he gave us rides.’ So they went to him and said that to him. He, sallallahu ‘alayhi wa sallam, replied: ‘I am not the one that gave you rides, but rather, Allah is The One who gave you rides. And by Allah, and if Allah Wills, if I do an oath and see something better than that oath, I would pay the atonement [to expiate for not fulfilling the oath] and do the thing that I think is better.’” (Reported by Al-Bukhari (3133) and Muslim (1649).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, gave precedence to the needy over his family:
`Ali ibn Abu Taalib (the Prophet’s cousin and the fourth Caliph) reported that Fatimah (the Prophet’s daughter) complained of the injuries she would sustain due to her using the quern, so she went to the Prophet of Allah, sallallahu ‘alayhi wa sallam, wanting to ask him for a servant, but she did not find him, and she mentioned that to `Aa’ishah. When he, sallallahu ‘alayhi wa sallam, came, she (`Aa’ishah) told him.
`Ali said: “When he came to us, we were already in bed, and we were about to stand, but he, sallallahu ‘alayhi wa sallam, said: ‘Stay in your place.’ So we stayed in our places. He, sallallahu ‘alayhi wa sallam, sat between us, to the point that I felt the coldness of his feet on my chest. He, sallallahu ‘alayhi wa sallam, said: ‘Shall I not tell you about what is better for you than a servant? When you are about to sleep, or have gone to bed, say Allahu Akbar thirty-three times, Subhaan Allah thirty-three times, and Al-Hamdu Lillaah thirty-three times. That is better for you than a servant.’” (Reported by Al-Bukhari (3113) and Muslim (2727).)
In a narration from `Ali the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “I will not give you and allow the stomachs of the people of As-Suffah to contract from intense hunger.” Another time, he, sallallahu ‘alayhi wa sallam, said: “I will not give you a servant while the people of As-Suffah are twisting from hunger.” (Reported by Ahmad (597).)
Al-Muhallab (a scholar) said: “The Prophet of Allah, sallallahu ‘alayhi wa sallam, taught his daughter words to mention Allah with that is more beneficial for her in the Hereafter, and he gave preference to the people of As-Suffah, because they gave precedence to hearing knowledge and precisely learning his narrations over having their stomachs full. They did not wish to have money or family, but they sacrificed themselves for Allah.” (Fat-h Al-Baari (11/124).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, helped the poor by showing them ways to earn wealth and would warn them from asking for money:
Abu Hurayrah narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “Whoever asks people for money in order to increase his own money is asking for a piece of Hellfire, so let them ask a lot if they want, or let them ask for a little bit if they want [either way, they will incur punishment].” (Reported by Muslim (1041).)
Abu Hurayrah also narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “By Him in Whose hand is my soul, it is better for one of you to take firewood on his back and sell it, than to go to a man and ask for money, and he might give him or not.” (Reported by Al-Bukhari (1470) and Muslim (1042).)
Thus, working as a lumberjack, even if it is hard and even if it incurs looks of belittlement and despite the low wage one earns from it, is still better than being unemployed and begging from people.
The Prophet of Allah, sallallahu ‘alayhi wa sallam, encouraged working and informed them about the noble ways to work, such as:
Farming: Anas ibn Maalik reported that the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “There is not a Muslim who plants a plant, or crops a crop, and it is eaten by a bird, human, or animal, except that they will earn a reward.” (Reported by Al-Bukhari (2320) and Muslim (1553).)
An-Nawawi said: “These narrations show the virtue of farming and cropping, and that the reward for such a person is continuous until the Day of Resurrection, as long as the plant and crops remain, and the offspring of those plants and crops are also counted.” (The explanation of An-Nawawi on the book of Muslim (10/213).)
Anas ibn Maalik reported that Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “If the Hour begins [The Day of Resurrection], and one of you has a small date-palm tree in their hand, then let him plant it if he could.” (Reported by Ahmad (12569).)
Manufacturing: Al-Miqdaam (a Companion) narrated that Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “There is no food that a person eats better than that which his own hand earned; and Allah’s Prophet David used to eat from the work of his own hand.” (Reported by Al-Bukhari (1966).)
Ibn Hajar said: “The wisdom behind mentioning Prophet David is that he did not need to eat only the work of his two hands, for he was a King on earth, as Allah said. Rather, he chose to eat from the best possible means, and that is why the Prophet of Allah, sallallahu ‘alayhi wa sallam, mentioned his story, in order to prove his point, that the best of earnings are those that come from the work of one’s own hands.” (Fat-h Al-Baari (4/306).)
Business: Allah said (what means): «O you who have believed, do not consume one another’s wealth unjustly but only [in lawful] business by mutual consent.» [Quran: 4:29]
Ibn `Abbas said: “`Ukaath, Majannah, and Thu Al-Majaaz were markets during the pre-Islamic times, and people felt that it was a sin to trade during the season of pilgrimage, so Allah revealed (what means): «There is no blame upon you for seeking bounty from your Lord » [Quran: 2:198] during the season of pilgrimage.” (Reported by Al-Bukhari (4519).)
`Urwah Al-Baariqi (a Companion) said: “A travelling market for selling camels and sheep approached, and the Prophet of Allah, sallallahu ‘alayhi wa sallam, gave me a Deenaar (golden coin) and said: ‘Go to that market and purchase an ewe.’ So I went to the caravan and haggled with the owner, and bought two ewes for one Deenaar, then went to sell one of the ewes, so a man approached to buy from me, and we haggled, then agreed on the price of one Deenaar for one ewe. Then, I went to the Prophet of Allah, sallallahu ‘alayhi wa sallam, with one Deenaar and one ewe, and said: ‘O Messenger of Allah, here is your Deenaar and your ewe,’ and told him the story. He, sallallahu ‘alayhi wa sallam, said: ‘O Allah, bless his transactions.’” (Reported by Al-Bukhari (3643) summarised and also reported by Ahmad (18873) and the wording is for Ahmad.)
The Prophets worked various jobs and crafts, such as:
Shepherding: Abu Hurayrah narrated the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “Allah did not send a Prophet except that the Prophet tended sheep.” His Companions asked: “Even you?” He, sallallahu ‘alayhi wa sallam, replied: “Even me, I used to tend to sheep for the people of Makkah in exchange for some Qiraat [parts of a Dirham or Deenaar].” (Reported by Al-Bukhari (2262).)
Smithery: Allah The Almighty Says (what means): «And We certainly gave David from Us bounty. [We said], ‘O mountains, repeat [Our] praises with him, and the birds [as well].’ And We made pliable for him iron. [Commanding him], ‘Make full coats of mail and calculate [precisely] the links, and work [all of you] righteousness. Indeed I, of what you do, am Seeing.’» [Quran: 34:10-11]
Carpentry: Abu Hurayrah narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “Zachariah was a carpenter.” (Reported by Muslim (2379).)
An-Nawawi said: “Among the benefits of the narration is that being a carpenter is not an affront to manhood, rather, is a noble trade. It also reflects the virtue of Prophet Zachariah who would eat from his own earnings.” (The explanation of An-Nawawi on the book of Muslim (15/135).)
Laziness and not working even though one is able is censured and blameworthy, and that is why the Prophet of Allah, sallallahu ‘alayhi wa sallam, did not specify anything for a lazy unemployed person. This would push them to work to earn lawful earnings, and he, sallallahu ‘alayhi wa sallam, said: “Charity is not lawful to be given to a rich person, a strong person, or someone who is healthy.” (Reported by At-Tirmidhi (652) and Abu Dawood (1634) on the authority of `Abdullaah ibn `Amr.)
`Abdullaah ibn Mas’ood said: “I detest a man who sits idle without any work for the worldly life or for the Hereafter.” (Reported by Ibn Abu Shaybah (34561).)
The Arab proverb says, “Dig a well, overflow a well, and do not leave an employee to be idle.” Meaning, you should put young men to work and get them used to working, and get them used to not taking money without something in return, even if you must put them to work at something that is useless, but in the end, getting them used to working and being serious and avoiding idleness is a beneficial thing.
The Prophet of Allah, sallallahu ‘alayhi wa sallam, clarified to them who is the real poor person:
He, sallallahu ‘alayhi wa sallam, said: “A poor person is not the one who goes to people asking for a morsel or two, or a date or two.” It was said: “Who is the poor person, O Messenger of Allah?” He, sallallahu ‘alayhi wa sallam, said: “The poor person is the one that has no wealth, but no one knows that, and so no one gives them charity, and they themselves do not ask from the people.” (Reported by Al-Bukhari (1476) and Muslim (1039) on the authority of Abu Hurayrah.)An-Nawawi said: “This means that the person who is truly poor is the one who truly deserves charity, and is in more need than the one that goes around asking others. The one who is truly poor is the person who has no wealth to use, and no one knows of their situation, and also, does not ask others. The meaning is that the original attribute of poverty is not negated from the one who goes around asking, but rather, the completeness of being poor.”(The explanation of An-Nawawi on the book of Muslim (7/129).)
By Muhammad Saalih Al-Munajjid
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