THE

QURA’NIC

CONCEPT OF

SPENDING

By LT COL SARFARAZ HUSSAIN Tamgha-i-Imtiaz (Military)

Former Deputy Secretary to the Government of Pakistan0333-52250090332-5148200

A VENTURE IN TO UNDERSTANDING

THE

QUR’AN

Alif Lam Mim. This is the book; in it is guidance, sure, without doubt, to those who fear Allah; Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them; 2:1-3

- - - - -It is

not righteousness that ye turn your faces towards East or West; but it is righteousness to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practise regular charity, to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing.2:177

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And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good. 2:195

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O ye who believe! Spend out of (the bounties) we have provided for you, before the Day comes when no bargaining (will avail), nor friendship nor intercession. Those who reject Faith, they are the wrong-doers.2:254

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PREFACE

Each human does get involved in spending for so many things in this life. This phenomenon is very essential from an economist’s point of view and needs to be studied in some detail. Before we draw a code to be followed in this regard, let us turn to the Holy Qur’an for knowing the view of our creator. Gist of the Qura’nic teachings on this subject is summarized as under:-

Believers are asked to spend from whatever has been bestowed upon them by their Creator i.e. wealth, knowledge, power, position, love and so on. Not spending is prohibited and will take the one involved in it to the level of being foolish, disbeliever, being slavish and a wrongdoer (zalim). Spending should be growth and benefit oriented without any fear except that of Allah. Reward of spending could be seven hundred times or even more. The return would be directly proportional to the degree of adherence to the commands of Allah [SWT] and the efforts put in this regard. Those who are being asked to spend should bear in mind that it is Allah who cares for all and He knows all. Having given something out of the bounties of Allah bestowed on you, to some needy ones, you must never start thinking that you are becoming partner of Allah in the field of caring and knowing others. No never, it is He who knows all and cares for all.

Spending should be in the scenario of belief in Allah and His Messenger and that it is undertaken for the benefit of own soul. It should aim at liberality to kith and kin, for charity and good deeds, for justice, for doing good and should be undertaken privately and also publicly as per the demand of situation. It should not be hindered by any amount of worldly commitments and must never be for the deeds of shame, injustice and rebellion and for obtaining increase through the property of others.

Whatever one has over and above one’s needs should be spent in the cause of Allah [SWT]. This is a binding order. In other words, whatever one retains from one’s earnings should only suffice his or her needs. Actually, the portion of earnings allowed by Allah to be kept with oneself is also going to be spent in due course of time to meet the needs. Hence, it can be concluded that in the Qura’nic Economic System there is no concept of individual hoarding beyond one’s needs. Extent of needs and one’s means of income would determine the quantum of earnings to be retained to satisfy the needs and the portion to be spent as desired by Allah [SWT]. The length of time that one has to consider for meeting one’s needs would depend on the pattern of ones income and the degree of reposing trust in Allah [TAWAKKAL]. In verse 2:219 the quantity or amount required for your needs has been left to your estimation. You may spend any amount (but certainly short of your income) to meet your needs. You are, however, required to ensure that your needs do not exceed your income; rather you spare something for others in need or for the projects aimed at common good of humanity. You may undertake spending of your additional resources or extra earning yourselves or hand it over to the government for doing the needful. In case you rightly considered that, the government is

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not likely to manage these spending in a just and fair system you have the option to do it yourself. Placing your savings at the disposal of unjust government would amount to becoming part of the unjust system, which is not desirable by any sane individual.

Giving to the needy ones should be like giving gifts to those who are very special to you. One feels pleasure, honoured and elevated in case one’s gift is accepted. This should be the spirit when you spend in the cause of Allah from your earnings that are in excess of your needs. Reminders of generosity aiming at injuring the feelings of those who accepted your gifts must never be ventured. Talking about the generosity and/ or injuring others feelings by doing so, one actually revokes the charity as far as its goodness and rewards from Allah [SWT] are concerned. No fear or grief pertaining future or past on account of spending should disturb your mind. Allah will reward worthy of His benevolence as per the intentions of the spender. One must never expect any reward from those who have received your spending. Please note that value of a reward is directly proportional to the status enjoyed by the giver of the award. And who can even think of having a status equal to Allah [SWT]? Using kind words to and for those who are likely to receive your earning which is in excess of your needs is a desire of Almighty Allah. In fact it has been termed better than that spending that is followed by taunts and injuries. In case you are not in a position to meet someone’s needs then use of kind words is a better option. Having spent on needy one you are required to cover their fault. One who is in need of your charity has been described in a state of fault. It is a concealed warning to the needy ones to strive to get out of this state of affairs. In Qura’nic Economic System, every individual is supposed to be working and functioning as a productive unit. Conceptually there is no room for idles or redundant humans in Islamic society.

Spending may be undertaken publicly for institutions but it is better to give alms to the poor in private. Those who spend for ostentation and without having belief in Allah [SWT] and the Last Day have been described as a hard barren rock with a little soil. They will not be able to gain anything from the rain of blessings of Almighty Allah. They will rather be the losers. Those who spend to please Allah [SWT] and to strength their souls will always be the best beneficiary. Our spending can never go waste as Allah [SWT] sees well whatever we do. The categories of individuals who must be the recipients of your spending are parents, kindred, orphans, the needy, the wayfarers, the ones who due to their commitments in Allah’s Way are not in a position to earn their living, the neighbours in need and those who are your responsibility in addition to your kith and kin’s.

Having grasped the essentials, now let us turn to the details and contemplate what is contained in the Qur’an on the topic of spending. This study aims at finding an answer to the following five questions:-

1. What is the use of spending or why spend after all? 2. How much is to be spent?3. Who are to be helped? 4. What is the mannerism of spending?5. What about those who do not spend?

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Sarfaraz Hussain

What is the Use of Spending?

Let us examine the following verses of the Holy Qur’an to understand the use of spending:-

O ye who believe! spend out of (the bounties) We have provided for you before the day comes when no bargaining (will avail) nor friendship nor intercession. Those who reject faith they are the wrongdoers. 2:254

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The parable of those who spend their substance in the way of Allah is

that of a grain of corn: it groweth seven ears and each ear hath a hundred grains. Allah giveth manifold increase to whom He pleaseth; and Allah careth for all and He knoweth all things. 2:261

Points of Learning Spending in the Way of Allah [SWT] is a bargain to avail something for self

and for acquiring friendship and intervention to your self. It must be undertaken before the Day of reckoning.

Not spending amounts to rejecting faith and being wrongdoers (ZALIMOON). Allah [SWT] is aware of His all creation and He cares for all of them. By

resorting to spending in the way of Allah [SWT] you must not even imagine that you are replacing for His responsibilities.

Spending grows to seven hundred times and even more in case it is done as per the desire of Allah [SWT].

- - - - -

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Say: "If ye had control of the Treasures of the Mercy of my Lord behold ye would keep them back for fear of spending them: for man is (ever) niggardly!" 17:100

Points of Learning Control of all treasures is with Allah [SWT]. Man by nature is niggardly. One must not have fear of any kind while engaged

in spending as desired by Allah [SWT].

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O ye who believe! Let not your riches or your children divert you from the remembrance of Allah. If any act thus, the loss is their own.And spend something (in charity) out of the substance which We have bestowed on you before death should come to any of you and he should say "O my Lord! why didst thou not give me respite for a little while? I should then have given (largely) in charity and I should have been one of the doers of good." But to no soul will Allah grant respite when the time appointed (for it) has come; and Allah is well-acquainted with (all) that ye do. 63:9-11

Points of Learning Worldly commitments, family or business, must not restrict you from spending

from that that has been granted to you by Allah [SWT]. Delay in spending puts you in the category of losers (KHASIROON) and those

who resort to spending are termed as doers of good (SAALIHEEN). There is no respite to any soul from the appointed time of death. Death is surer

than life. One should not delay spending expecting delay in ones death.

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Spending should be in the matters of charity and for good deeds alongside your other worldly commitments.

- - - - -

14. O ye who believe! Truly, among your wives and your children are (some that are) enemies to yourselves: so beware of them! But if ye forgive and overlook, and cover up (their faults), verily Allah is Oft-Forgiving, Most Merciful.15. Your riches and your children may be but a trial: but in the Presence of Allah is the highest Reward. 16. So fear Allah as much as ye can; listen and obey; and spend in charity for the benefit of your own souls: and those saved from the covetousness of their own souls they are the ones that achieve prosperity.17. If ye loan to Allah a beautiful loan, He will double it to your (credit), and He will grant you Forgiveness: for Allah is Most Ready to appreciate (service), Most Forbearing, 64:14-17

Points of Learning Spending should be based on listening, fearing and obeying Allah [SWT]. In spending one should look for benefit of own soul. Spending helps achieving prosperity in this world and in the life hereafter.

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38. So give what is due to kindred, the needy, and the wayfarer. That is best for those who seek the Countenance, of Allah, and it is they who will prosper. 39. That which ye lay out for increase through the property of (other) people will have no increase with Allah: but that which ye lay out for charity seeking the Countenance of Allah (will increase): it is these who will get a recompense multiplied. 40. It is Allah Who has created you: further, He has provided for your sustenance; then He will cause you to die; and again He will give you life. Are there any of your (false) "Partners" who can do any single one of these things? Glory to Him! and High is He above the partners they attribute (to Him)! 30:38-40

Points of Learning Spending by way of Riba as against charity does not result in increase. Spending should be for increased recompense and one such way advocated by

Allah [SWT] is through the acts of charity. It is not desirable to look for increase in your spending through the property of

other people.

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Believe in Allah and His Apostle and spend (in charity) out of the (substance) whereof He has made you heirs. For those of you who believe and spend (in charity) for them is a great Reward. 57:7

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10. And what cause has ye why ye should not spend in the cause of Allah? For to Allah belongs the heritage of the heavens and the earth. Not equal among you are those who spent (freely) and fought before the Victory (with those who did so later). Those are higher in rank than those who spent (freely) and fought afterwards. But to all has Allah promised a goodly (reward) and Allah is well acquainted with all that ye do. 11. Who is he that will loan to Allah a beautiful loan? For (Allah) will increase it manifold to his credit, and he will have (besides) a liberal reward. 57:10-11

Points of Learning We spend out of that that has been given to us by Allah [SWT]. Spending must be in the scenario of belief in Allah [SWT] and His Messenger.

Such spending is bound to have great rewards from Him. Not spending in the cause of Allah [SWT], when one knows that what all one

possesses is from Him, seems to be foolishness.

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75. Allah sets forth the Parable (of two men: one) a slave under the dominion of another; he has no power of any sort; and (the other) a man on whom We have bestowed goodly favors from ourselves and he spends thereof (freely) privately and publicly: are the two equal? (By no means); praise be to Allah. But most of them understand not. 16:75

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90. Allah commands justice the doing of good and liberality to kith and kin and He forbids all shameful deeds and injustice and rebellion: He instructs you that ye may receive admonition. 16:90

Points of Learning Not spending is being slavish. Spending should be privately and also publicly. Spending must aim at liberality to kith and kin. Spending should be for justice and doing well. No spending in deeds of shame, injustice and rebellion.

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37. By men whom neither traffic nor merchandise can divert from the Remembrance of Allah nor from regular Prayer nor from the practice of regular Charity: their (only) fear is for the Day when hearts and eyes will be transformed (in a world wholly new) 38. That Allah may reward them according to the best of their deeds, and add even more for them out of His Grace: for Allah doth provide for those whom He will, without measure.39. But the Unbelievers, their deeds are like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds it to be nothing: but he finds Allah (ever) with him, and Allah will pay him his account: and Allah is swift in taking account. 24:37-39

No amount of worldly commitments must distract you from remembering Allah [SWT] and performing deeds of charity.

Spending must be accompanied by the fear of Allah [SWT].

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Points of Learning1. Not spending is prohibited and will take the one involved in it to the level of being

foolish, disbeliever, being slavish and a wrongdoer (zalim). Spending should be benefit oriented and without any fear except that of Allah [SWT]. Reward of spending could be seven hundred times or even more. The reward would be directly proportional to the degree of adherence to Allah’s commands and desires in this regard.

2. Spending should be:-a. In the scenario of belief in Allah [SWT] and His Messenger.b. For the benefit of own soul. c. Aiming at liberality to kith and kin. d. For charity and good deeds.e. For justice. f. For doing well.g. Done privately and also publicly as per the demand of situation.

3. Spending should not be:-a. Hindered by any amount of worldly commitments.b. In deeds of shame, injustice and rebellion.c. For obtaining increase through the property of others.

4. In verse 254 of Al-Baqarah believers are asked to spend from whatever has been bestowed upon them by their Creator. In other words they are being asked to spend from that which in real sense is not entirely theirs but has been given to them by Allah [SWT]. Every sane individual should consider it a blessing of Allah Almighty that s/he is being made eligible for rewards up to seven hundred times (as mentioned in verse 261 of Surah ibid.) for spending what actually does not entirely belong to him or her.

5. Spending is to be undertaken before the day when no bargaining neither friendship nor intercession will avail. This may imply that to avoid being termed as wrongdoer you have a relaxation till the day of your death, which is a sure reality of one’s existence. Please note that it is a relaxation for those who have not been able to understand Allah’s message earlier; it is not to be taken as a rule.

6. Those who are being asked to spend should bear in mind that it is Allah [SWT] who cares for all and He knows all. Having given something out of the bounties of Allah [SWT] bestowed on you to some needy ones, you must never start thinking that you are becoming partner of Allah [SWT] in the field of caring and knowing others. No never, it is He who knows all and cares for all.

How much is to be Spent?

Answer to this question would be found in the following Qura’nic verses:-

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They ask thee concerning wine and gambling. Say: "In them is great sin and some profit for men; but the sin is greater than the profit." They ask thee how much they are to spend; say: "What is beyond your needs." Thus doth Allah make clear to you His Signs: in order that ye may consider. 2:219

Points of Learning1. Allah [SWT] desires of us to PONDER OVER what is mentioned in this verse. This is evident from the last sentence of above verse.2. Whatever one has over and above one’s needs has to be spent as desired by Allah [SWT]. This is a binding order. In other words whatever one retains from one’s earnings should only suffice his or her needs. Actually the portion of earnings allowed by Allah [SWT] to be kept with oneself is also going to be spent in due course of time to meet the needs. Hence it can be concluded that in Qur’anic Economic System there is no concept of individual hoarding beyond one’s needs. Extent of needs and one’s means of income would determine the quantum of earnings to be retained to satisfy the needs and the portion to be spent (in the cause of Allah). The length of time that one has to consider for meeting one’s needs would depend on the pattern of ones income and the degree of reposing trust [TAWAKKAL] in Allah [SWT]. 3. In above verse the quantity or amount required for your needs has been left to your estimation. You may spend any amount (short of your income) to meet your needs. You are; however, required to ensure that your needs do not exceed your income; rather you spare something for others in need or for the projects aimed at common good of humanity. 4. You may undertake spending of your additional resources or extra earning yourselves or hand it over to the government for doing the needful. In case you rightly considered that the government is not likely to undertake these spending in a just and fair system you have the option to do it yourself. Placing your savings at the disposal of unjust government would amount to becoming part of the unjust system, which is not desirable by any sane individual.

2:219

Who are to be Helped?

Following verses of the Holy Qur’an provide answer to this question:-

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They ask thee, (O Muhammad), what they shall spend. Say: That which ye spend for good (must go) to parents and near kindred and orphans and the needy and the wayfarer. And whatsoever good ye do, lo! Allah is Aware of it. 2:215

(Charity is) for those in need who in Allah's cause are restricted (from travel) and cannot move about in the land seeking (for trade or work). The ignorant man thinks because of their modesty that they are free from want. Thou shalt know them by their (unfailing) mark: they beg not importunately from all and sundry. And whatever of good ye give be assured Allah knoweth it well. 2:273

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36. Serve Allah and join not any partners with Him: and do good to parents kinsfolk orphans those in need neighbors who are near neighbors who are strangers the companion by your side the way-farer (ye meet) and what your right hands possess: for Allah loveth not the arrogant the vainglorious;

37. (Nor) those who are niggardly or enjoin niggardliness on others or hide the bounties which Allah hath bestowed on them; for We have prepared for those who resist faith a punishment that steeps them in contempt.

38. (Nor) those who spend of their substance to be seen of men but have no faith in Allah and the Last Day: if any take the Evil One for their intimate what a dreadful intimate he is!

39. And what burden were it on them if they had faith in Allah and in the Last Day and they spent out of what Allah hath given them for sustenance? For Allah hath full Knowledge of them. 4:36-39

Points of Learning1. Following are the categories of individuals (mentioned in above verses) who must be the recipients of your spending:

a. Parents.b. Kindred.c. Orphans.d. The needy.e. The wayfarers.f. Those people who due to their commitments in the cause of Allah [SWT] are

not in a position to earn their livelihood.g. Neighbours in need.h. Those who are your responsibility in addition to your kith and kin’s.

2. The priority of spending beginning with parents and followed by kindred is to ensure the respect and dignity of humans in need.3. Those who are on the giving end are reminded that Allah [SWT] is aware of their spending. This is to ensure that they do not forget the mannerism of spending outlined in verses 262-264 of Al-Baqarah.4. Spending for those in need must not make you arrogant and boastful.

2:215; 2:273; 4:36-39

What is the Mannerism of Spending?

Answer to this question will be found from the verses of the Holy Qur’an as given below:-

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262. Those who spend their substance in the cause of Allah and follow not up their gifts with reminders of their generosity or with injury for them their reward is with their Lord; on them shall be no fear nor shall they grieve.263. Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants and he is Most Forbearing.264. O ye who believe! cancel not your charity by reminders of your generosity or by injury like those who spend their substance to be seen of men but believe neither in Allah nor in the last day. They are in Parable like a hard barren rock on which is a little soil; on it falls heavy rain which leaves it (just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guideth not those who reject faith.265. And the likeness of those who spend their substance seeking to please Allah and to strengthen their souls is as a garden high and fertile: heavy rain falls on it but makes it yield a double increase of harvest and if it receives not heavy rain light moisture sufficeth it. Allah seeth well whatever ye do. 2:262-265

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Those who (in charity) spend of their goods by night and by day in secret and in public have their reward with their Lord: on them shall be no fear nor shall they grieve. 2:274

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67. Those who when they spend are not extravagant and not niggardly but hold a just (balance) between those (extremes); 25:67

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14. Therefore do I warn you of a Fire blazing fiercely; 15. None shall reach it but those most unfortunate ones. 16. Who give the lie to Truth and turn their backs. 17. But those most devoted to Allah shall be removed far from it. 18. Those who spend their wealth for increase in self-purification. 19. And have in their minds no favor from anyone for which a reward is expected in return. 20. But only the desire to seek for the countenance of their Lord Most High.21. And soon will they attain (complete) satisfaction. 92:14-21

Points of Learning1. Following is the mannerism of spending outlined in verses 262-264 & 274 of Al-Baqarah; verse 67 of Al-Furqan and verses 14-21 of Al-Lail :-

a. Giving to the needy ones should be like giving gifts to those who are very special to you. One feels pleasure, honoured and elevated in case one’s gift is accepted. This should be the spirit when you spend in the cause of Allah [SWT from your earnings that are in excess of your needs.

b. Never follow up your spending with reminders of your generosity or aiming at injuring the feelings of those who accepted your gifts.

c. Those who spend as desired by Allah [SWT] will have their rewards with Allah [SWT] and they will not have any fear or grief either of future or

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concerning past. They should not even expect any reward from the ones who have received their spending. Their reward is with Allah [SWT]. Please note that value of a reward is directly proportional to the status enjoyed by the giver of the award. And who can even think of having a status equal to Almighty Allah?

d. Using kind words to and for those who are likely to receive your earning which is in excess of your needs is a desire of Almighty Allah. In fact it has been termed better than that spending that is followed by taunts and injuries. In case you are not in a position to meet someone’s needs then use of kind words is a better option.

e. Having spent on needy one you are required to cover his or her fault. One who is in need of your charity has been described in a state of fault. It is a concealed warning to the needy ones to strive to get out of this state of affairs. In Qur’anic Economic System every individual is supposed to be working and functioning as a productive unit. Conceptually there is no room for idles or redundant humans in Islamic society.

f. Talking about your generosity and/ or injuring others feelings by doing so, one is actually canceling the charity as far as its goodness and rewards from Allah Almighty are concerned.

g. It is good to spend in the cause of Allah [SWT] publicly but it is better to give alms to the poor in private. Helping the needy individuals should be done discretely and the institutions of public good publicly.

h. Spending should be balanced. One should neither be spending so much that one day he or she gets in to a position of begging nor should keep everything to self.

i. Spending should be for the sake of Allah [SWT] seeking self purification but no reward from those who have been the recipient of your spending.

2. Two parables described in verses 264 and 265 Al-Baqarah have following lessons for us:-

a. Those who spend for ostentation and without having belief in Allah [SWT] and the Last Day have been termed as a hard barren rock with a little soil. They will not be able to gain anything from the rain of blessings of Almighty Allah. They will rather lose what ever little good they had.

b. Those who spend to please Allah [SWT] and to strengthen their souls will always be the best beneficiary.

c. Our spending can never go waste as Allah [SWT] sees well whatever we do.

What About those Who Do Not Spend?

On this account Holy Qur’an tell us:-

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34. O ye who believe! there are indeed many among the priests and anchorites who in false hood devour the substance of men and hinder (them) from the way of Allah. And there are those who bury gold and silver and spend it not in the way of Allah: announce unto them a most grievous penalty. 9:34

67. The Hypocrites men and women (have an understanding) with each other: they enjoin evil and forbid what is just and are close with their hands. They have forgotten Allah; so He hath forgotten them. Verily the Hypocrites are rebellious and perverse. 9:67

[AT-TAUBA]Points of Learning1. Those (especially from the ones looking after religious places) who bury gold and silver are to face grievous penalty.2. It is one of the signs of hypocrites that they resort to hoarding instead of spending. Such people have been declared to have forgotten Allah [SWT] and in turn He also declares to have forgotten them.

9:34 & 67

SUMMARY

1. Believers are asked (in verse 2:254) to spend from whatever has been bestowed upon them by their Creator. In other words they are being asked to spend from that which in real sense is not entirely theirs but has been given to them by Allah [SWT]. Every sane individual should consider it a blessing of Allah Almighty that He is making you eligible for rewards up to seven hundred times (as mentioned in verse 2:261) for spending what actually does not entirely belong to you. 2. Not spending is prohibited and will take the one involved in it to the level of being foolish, disbeliever, being slavish and a wrongdoer (zalim). Spending should

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be benefit oriented and without any fear except that of Allah [SWT]. Reward of spending could be seven hundred times or even more. The reward would be directly proportional to the degree of adherence to Allah’s commands and desires in this regard. 3. The spending is to be undertaken before the day when no bargaining neither friendship nor intercession will avail. This may imply that to avoid being termed as wrongdoer you have a relaxation till the day of your death, which is a sure reality of one’s existence. Please note that it is a relaxation for those who have not been able to understand Allah’s message earlier; it is not to be taken as a rule. Those who are being asked to spend should bear in mind that it is Allah [SWT] Who cares for all and Who knows all. Having given something out of the bounties of Allah [SWT] bestowed on you, to some needy ones, you must never start thinking that you are becoming partner of Allah [SWT] in the field of caring and knowing others. No never, it is He Who knows all and cares for all. 4. Spending should be:-

a. In the scenario of belief in Allah [SWT] and His Messenger.b. For the benefit of own soul. c. Aiming at liberality to kith and kin. d. For charity and good deeds.e. For justice. f. For doing well.g. Done privately and also publicly as per the demand of situation.Spending should not be:- a. Hindered by any amount of worldly commitments.b. In deeds of shame, injustice and rebellion.c. For obtaining increase through the property of others.

5. Those (especially from the ones looking after religious places) who do not resort to spending and bury gold and silver are to face grievous penalty. It is one of the signs of hypocrites that they resort to hoarding instead of spending. Such people have been declared to have forgotten Allah [SWT] and in turn Allah Almighty also declares to have forgotten them. Verses 34 & 67 of At-Tauba6. In accordance with verse 2:219 whatever one has over and above one’s needs has to be spent in the cause of Allah [SWT]. This is a binding order. In other words whatever one retains from one’s earnings should only suffice his or her needs. Actually the portion of earnings allowed by Allah [SWT] to be kept with oneself is also going to be spent in due course of time to meet the needs. Hence it can be concluded that in the Qura’nic Economic System there is no concept of individual hoarding beyond one’s needs. Extent of needs and one’s means of income would determine the quantum of earnings to be retained to satisfy the needs and the portion to be spent in the cause of Allah [SWT]. The length of time that one has to consider for meeting one’s needs would depend on the pattern of ones income and the degree of reposing trust [TAWAKKAL] in Allah [SWT]. 7. In verse 2:219 the quantity or amount required for your needs has been left to your estimation. You may spend any amount (short of your income) to meet your

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needs. You are; however, required to ensure that your needs do not exceed your income; rather you spare something for others in need or for the projects aimed at common good of humanity. You may undertake spending of your additional resources or extra earning yourselves or hand it over to the government for doing the needful. In case you rightly considered that the government is not likely to undertake these spending in a just and fair manner you have the option to do it yourself. Placing your savings at the disposal of unjust government would amount to becoming part of the unjust system, which is not desirable by any sane individual. 8. Following is the mannerism of spending outlined in verses 262-264 and 274 of Al-Baqarah:

a. Giving to the needy ones should be like giving gifts to those who are very special to you. One feels pleasure, honored and elevated in case one’s gift is accepted. This should be the spirit when you spend as desired by Allah [SWT] from your earnings that are in excess of your needs.

b. No reminders of generosity aiming at injuring the feelings of those who accepted your gifts. Talking about your generosity and/ or injuring others feelings by doing so, one is actually canceling the charity as far as its goodness and rewards from Allah Almighty are concerned.

c. No fear or grief pertaining future or past on account of spending. Allah [SWT] will reward. Do not expect any reward from the ones who have received your spending. Please note that value of a reward is directly proportional to the status enjoyed by the giver of the award. And who can even think of having a status equal to Almighty Allah?

d. Using kind words to and for those who are likely to receive your earning which is in excess of your needs is a desire of Almighty Allah. In fact it has been termed better than that spending that is followed by taunts and injuries. In case you are not in a position to meet someone’s needs then use of kind words is a better option.

e. Having spent on needy one you are required to cover their fault. One who is in need of your charity has been described in a state of fault. It is a concealed warning to the needy ones to strive to get out of this state of affairs. In Qura’nic Economic System every individual is supposed to be working and functioning as a productive unit. Conceptually there is no room for idles or redundant humans in an Islamic society.

f. Spend publicly for institutions but it is better to give alms to the poor in private.

9. Those who spend for ostentation and without having belief in Allah [SWT] and the Last Day have been termed as a hard barren rock with a little soil. They will not be able to gain anything from the rain of blessings of Almighty Allah. They will rather be the losers. Those who spend to please Allah [SWT] and to strength their souls will always be the best beneficiary. Our spending can never go waste as Allah [SWT] sees well whatever we do. 10. Following are the categories of individuals (mentioned in verses 2:215 &273 and 4:36-39) who must be the recipients of your spending:-

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a. Parentsb. Kindred.c. Orphans.d. The needy.e. The wayfarers.f. Ones that due to their commitments in Allah’s cause are not in a position

to earn their living.g. Neighbours in need.h. Those that are your responsibility in addition to your kith and kin’s.

NoteThe priority of spending (beginning with parents and followed by kindred) is to ensure the respect and dignity of humans in need. Those who are on the giving end are reminded that Allah [SWT] is aware of their spending. This is to ensure that they do not forget the mannerism of spending outlined in verses 262-264 of Al-Baqarah. It is to be ensured that spending for those in needs must not make you arrogant and boastful.

BYLT COL SARFRAZ HUSSAIN TAMGHA-I-IMTIAZ (MILITARY)

FORMER DEPUTY SECRETARY TO

THE GOVERNMENT OF PAKISTANISLAMABAD0333-52250090332-5148200

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