The Prophet (s.a.a.w.) enjoined upon Muslims to treat the poor kindly and to help them with alms, Zakat, and in other ways. He said: "He is not a perfect Muslim who eats his fill and lets his neighbor go hungry."
He asked, "Do you love your Creator? Then love your fellow beings first."
Monopoly is unlawful in Islam and he preached that "It is difficult for a man laden with riches to climb the steep path that leads to bliss."
He did not prohibit or discourage the acquisition of wealth but insisted that it be lawfully acquired by honest means and that a portion of it would go to the poor. He advised his followers
"To give the laborer his wages before his perspiration dried up."
He did not encourage beggary either and stated that
"Allah is gracious to him who earns his living by his own labour, and that if a man begs to increase his property, Allah will diminish it and whoever has food for the day, it is prohibited for him to beg."
To his wife he said, "O A'isha, love the poor and let them come to you and Allah will draw you near to Himself." [Sahih Bukhari]
One or two instances of the Prophet's (s.a.a.w.) concern for the poor may be given here. A Madinan, Ibad Bin Sharjil, was once starving. He entered an orchard and picked some fruit. The owner of the orchard gave him a sound beating and stripped off his clothes. The poor man appealed to the Prophet (s.a.a.w.) who remonstrated the owner thus:
"This man was ignorant, you should have dispelled his ignorance; he was hungry, you should have fed him."
His clothes were restored to the Madinan and, in addition, some grain was given to him [Abu Dawood]
A debtor, Jabir Bin Abdullah, was being harassed by his creditor as he could not clear his debt owing to the failure of his date crop. The Prophet (s.a.a.w.) went with Jabir to the house of the creditor and pleaded with him to give Jabir some more time but the creditor was not prepared to oblige. The Prophet (s.a.a.w.) then went to the oasis and having seen for himself that the crop was really poor, he again approached the creditor with no better result. He then rested for some time and approached the creditor for a third time but the latter was adamant. The Prophet (s.a.a.w.) went again to the orchard and asked Jabir to pluck the dates. As Allah would have it, the collection not only sufficed to clear the dues but left something to spare. [Sahih Bukhari]
His love for the poor was so deep that he used to pray: "O Allah, keep me poor in my life and at my death and raise me at resurrection among those who are poor." [Nasai]
Taken from "The Life of Muhammad" by Muhammad Husayn Haykal,
translated by Dr. Ismail Ragi A. al Faruqi
American economist Robert Samuelson recently made an interesting observation about the American society in his Newsweek column: "America's glories and evils are tightly fused together." Quoting sociologist Seymour Lipset, he asserts that America's economic vitality and progress come from the same source as do crime, family breakdown, inequality, and vulgarity. Freedom and individualism have fired economic advance, yet have also inhibited social control. But why the qualities that bring the best in a nation also should bring the worst in it? Is humanity doomed by having its vices and virtues so intricately mixed?
Samuelson does not probe the issue. Instead he seems to be happily resigned to it. "We are burdened as well as blessed by our beliefs," he says. Economics, we may be reminded, is the dismal science.
Actually the world is not doomed by design. Samuelson comes very close to the truth but he confuses approaches or tools with attributes. A tool that works great in one area is also being used in another for which it was never designed. The problem lies with the user who keeps on insisting on its use in the second area citing its success in the first. To put matters simply, it's the free use of reason and intellect that is behind most of America's (and West's in general) phenomenal scientific and material progress. It's the use of the same tool in moral, and religious life that has caused its equally phenomenal moral degeneration!
Every tool has a designated area of application. Outside, it will fail to work. A 4 bit computer is good for some elementary math involving whole numbers. It may multiply 2 by 20 and give the correct answer instantly. But burdened with complex calculations involving several decimal digits, it will give the WRONG answers. A weighing scale meant for gold will not work for iron and vice versa. Their resolution and capacity are inappropriate for those applications.
Same with the tools we use for learning about the world. Our senses and intellect are wonderful things. Science and technology are all about their use. Certainly it was free inquiry driven by reason that led to so many of the discoveries of science. It happened at an accelerated pace during the past four centuries and the results are everywhere around us to be seen.
But a tool that is so great in one area may be totally useless, even dangerous, in another. Pure Reason, uninformed by Divine Guidance, is a defective tool for deciding purpose of life or suggesting its values. What is Right and what is Wrong? These questions require knowledge beyond what we can acquire by using our senses and reasoned analysis. As a direct result, everyone's reasoning is different. That is why philosophers have never been able to agree upon what should be the goal of life. Happiness? Survival? Pleasure? Love? Self-fulfillment? You name it. In addition, it is impossible for us to separate our reasoning in these matters from our feelings. Pure or uninformed reason becomes just a tool to justify what we desire.
Today West's problem is that it has accepted the wrong tool for developing its moral compass. Probably the majority of its people abhor homosexuality. They may know that it is an abomination and evil. Yet today same-sex marriages are getting legal sanction in the West. And they are helpless in trying to stop its advances. Why? Because they cannot argue that it is wrong based on pure reason. It is easier to make a case against smoking in public places, then against the worst forms of immorality. Such is the result when pure reason becomes the accepted arbiter of right and wrong.
There is nothing modern about this either. Several centuries ago, Obaidullah Hasan Qirwani, a leader of the renegade batani cult declared it foolish for a brother to marry his beautiful sister to a total stranger, while trying to be content with a less qualified wife -- another stranger. She would be much more suited to be wife of her own brother, with whom she may be a lot more compatible, he argued. His argument is, no doubt, sickening. But is there a counter argument based on pure reason?
Certainly mankind needs a superior tool for determining the values and purpose of life. A source of guidance that is based on certain knowledge, not conjecture. One that can inform our desires rather than being subservient to them. This is what Prophets, Alayhim assalam, came with. They claimed to have access to the higher source of knowledge, the Divine Revelation. Those who accepted them used reason and observation to verify their authenticity and character. But they accepted Divine Revelation as a SUPERIOR source of knowledge! That is why a son can tell his father:
"O my father! To me has come knowledge that had not reached you. So follow me. I will guide you to a Way that is even and straight." (Maryam, 19:43).
All this is obvious, except in implications. We accept this is Right and that is Wrong because the Revelation TOLD us, not because it PROVED it to us. What is wrong with riba? Gambling? Pork? Alcohol? Revelation told us that they were wrong. Why is hijab necessary? Allah and His Prophet, Salla-Allahu alayhi wa sallam, ordered that. What are the rights of men and women? Those given to them by Allah and His Prophet, Salla-Allahu alayhi wa sallam. The attribute of the Muslims is that they "listened and followed" (Al-Baqarah, 2:285). It is not that they listened and questioned, and argued, and investigated and then if they felt like it, they followed. That is also THE message of Prophet Ibrahim, alayhi assalm's, sacrifice, a defining event for Islam. For the Qur'an describes the moment when the father and son were ready for the ultimate sacrifice by saying: "When they surrendered" (Al-Saffat, 37:103). Literally it can also be translated: "When they accepted Islam." For pure reason could have raised a million questions about the command for that sacrifice.
Normally it is difficult for us to say "I don't know." It is even more difficult for nations to admit a weakness in their celebrated tools of inquiry. That is the dilemma of the modern world, which sees so much wrong with itself but cannot bring itself to admitting the problem with its basic approach. But a Muslim is the person who has both the wisdom and the courage to surrender before the higher source of knowledge and guidance. For him Revelation informs his reason and his reason controls his emotions. Such is the person who is blessed, but not burdened, by his beliefs.
Reference url: http://www.albalagh.net/food_for_thought/reason.shtml
by Maulana Wahiduddin Khan
Biographies of the Prophet usually treat their subject as if he were a person endowed with great magical powers, one who by mysterious means brought the whole of Arabia under his wing. These books read like fairy tales; even events, which have no miraculous content, have been given a fanciful, miraculous interpretation. Take the case of Suhaib Ibn Senan’s migration from Mecca to Medina. When some Quraysh youths blocked his path, Suhaib pleaded with them: “If I let you have all my property, will you let me go?” They said that they would. Suhaib had a few ounces of silver with him. He gave it all to them and carried on to Medina. According to a tradition in Baihaqi, Suhaib said that when the Prophet saw him in Medina he told Suhaib that his trading, that is, his handing over of his property to the Quraysh, had been very profitable. Suhaib, according to the tradition, was astounded, for no one had arrived in Medina before him who could have brought the news. “It must have been Gabriel who told you,” he said to the Prophet.Read more...
The Power of Iman
Such is the nature of iman, or religious conviction, to which Islam has called. It has nothing to do with blind faith. Instead, it is involved with the conviction of the enlightened mind, the instructed reason which has considered and weighed the alternatives, pondered and reconsidered the evidence on all sides, researched and rediscovered and finally reached the certainty that God-may He be adored-is. Surely any man who considers the evidence with both heart and reason will be guided to religious conviction. Indeed, the more closely a man looks at the evidence, the longer he contemplates and the larger his scope of investigation becomes so that his awareness considers the whole of time, space, and all the eternally changing universes which they include, the more he will be convinced of his littleness vis-୶is the well patterned, well-ordered, and well-governed worlds, of the shortcoming of his knowledge to grasp them or to enter him into meaningful relation to them without the assistance of a power surpassing his senses and reason, the more capable he will become of defining his place within the total realm of being. All this is the precondition of his entering into relation with the universe and of his encompassing with his consciousness and vision the whole of being. This enlarged vision is the strength given by religious conviction alone.
Iman in God
Iman, or religious conviction, then, is a spiritual intuition by which man's consciousness is filled whenever it seeks the universe and realizes that the infinity of space and time is unreachable, and whenever it seeks to encompass all being within itself, realizing that every species in existence lives, changes, and dies in accordance with laws and patterns, and that all existence realizes the divine pattern and fulfills the cosmic laws of its Lord and Creator. To look for God-may He be adored-as immanent in all existence and in contact with it, rather than as absolutely separate from it, is a futile search leading to error rather than to truth, harming rather than blessing the investigator. Moreover, it does not add to man's knowledge. Writers and philosophers have often exhausted themselves seeking evidence for God's immanence without avail, while others have sought to grasp the essence of the Creator Himself-all to no purpose. Some writers and philosophers have acknowledged that the success of such searches are forever impossible.
But if our reason falls short of achieving such knowledge, that very shortcoming can be the source of a greater realization, namely, the certain religious knowledge of God: This certitude of ours that God exists, that He knows, provides for, and governs everything, that He is the Creator, the Forgiver unto Whom everything returns, can also convince us that it cannot ever be possible for us to know the nature of God Himself. If to this day we do not understand the nature of electricity, even though our very eyes have seen its effects, nor the nature of ether, though we grant that its waves or quanta carry sound and light, how vain it is not to accept the existence of God when we constantly behold His original creations and effects, or to go about denying Him until we can know His very nature! God is transcendentally beyond anything anyone may say in description of Him. As a matter of fact, those who try to describe God under one form or another are precisely those whose consciousness is incapable of rising to the level requisite for grasping that which lies beyond human life. It is they who should be accused of seeking to measure being and the Creator of being with their own relative standards gathered from their own little knowledge of being. On the other hand, those who have true knowledge and wisdom will pause at these divine statements: "And when they ask you concerning the Spirit, answer, `The Spirit belongs to God.' Given the little knowledge that you have, your minds must fall short of understanding its nature." [Qur'an, 17:85] The consciousness of such men becomes filled with certitude and conviction regarding the Creator of the Spirit, the Maker of the whole universe. They do not allow themselves to become involved in futile and vain controversy.