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| January 12, 2007 | Friday | Zilhaj 21, 1427 |
Jirgas’ role in peace-making
Tree felling in Lahore
Islamic concept of charity
POVERTY next to sickness is the biggest threat to humankind. Extreme poverty has existed everywhere in the world during various stages of history, and still continues to exist in many parts of the world. Islam as the last of the Divine messages of Allah has also taken a very comprehensive view of poverty, and the Quran and Sunnah have recommended numerous measures to alleviate its pain and anguish in a society. Islam encourages its followers to spend money for Allah’s Sake whenever they are capable of doing so, and it stresses on the great virtues of giving a charity.
EVEN though he was courageous enough to accept responsibility for past mistakes, President George Bush seems to give no indication that he intends to learn from the past. In a prime-time speech on Wednesday, the president announced that he was sending 21,500 more troops to Iraq, thus taking the strength of American troops in that country to 153,500. With the approval of his handling of the Iraqi war at a low 27 per cent, President Bush, curiously, blamed the mistakes of the past on not sending enough troops to Iraq in time and insisted that a withdrawal of American troops would lead to a collapse of the Iraqi government, “tear that country apart and result in mass killings on an unprecedented scale”. Astonishing as it may sound, more than three and a half years after the end of the Baathist regime, the US-led coalition forces and the Iraqi government have not been able to secure the suburbs of the capital city. The speech revealed the differences between him and Mr Nuri al-Maliki, the Iraqi prime minister, who the president said restricted the American military’s operations. The Maliki government itself took no action against Shia militias, especially the one led by cleric Moqtada al-Sadr, one of Mr Maliki’s allies, and told the Americans that “political or sectarian interference will not be tolerated”. Now President Bush hopes that the Maliki government will commit an additional 10,000 to 20,000 troops so that the Baghdad suburbs could be cleared of the militias.
If, for argument’s sake, it is conceded that the additional American and Iraqi troops will be able to secure the Baghdad suburbs, will that be the end of the story? Will the pacification of Baghdad’s suburbs mean an end to insurgency throughout Iraq? By November, he said, the Iraqi government would be able to take responsibility for security throughout the country. One doubts if in about 10 months the Iraqi forces will be able to reach a level where they will be on their own. The only touch of pragmatism in President Bush’s speech was his warning to the American people to get prepared for more casualties. In spite of the increase in the troop level, he said, “deadly acts of violence will continue and we must expect more Iraqi and American casualties”. Ignoring the recommendations of the Iraq Study Group, which calls for “engaging” Syria and Iran, President Bush vowed to stop the alleged flow of arms from these two countries. Instead of focusing on Iraq, the Bush administration now seems to be opening new theatres of war. With American troops already bogged down in Iraq and Afghanistan, the US air force has begun bombing suspected Islamist hideouts in Somalia. In addition, there are periodic threats to Iran of American and Israeli military action.
The president is now on a collision course with Congress. The new troops will mean an additional $6.8 billion for a war that has already cost America 3,000 lives and $400 billion. Very few would share the president’s optimism that more troops would crush the insurgency “and we can hasten the day our troops begin coming home”. The aptest comments on the Bush speech have come from two ordinary Americans: one said the president was “apologising for what’s going on so far, and almost apologising in advance” for what was to follow. The other said the new strategy was “a band-aid on a large wound”.
THE commission set up by the government for organising jirgas in coordination with the Afghan government has a vital role to play. This move is in pursuance of the decision taken by President Pervez Musharraf and President Hamid Karzai in their September summit in Washington to hold a meeting of the tribal elders in the border areas. The success or otherwise of this move will depend on the format of the consultation and the degree of cooperation between Islamabad and Kabul. Given the porous nature of the Pakistan-Afghanistan border and the ethnic composition of this area where tribes straddle the Durand Line it is not possible to isolate one side from the impact of events on the other side. It is important that the policies adopted by the governments on both sides should be carefully coordinated. Moreover, it is not possible to exclude the indigenous stakeholders — the tribal leaders — from the strategy that is pursued. Therefore, the idea of holding jirgas to consult them and take them into confidence makes sense. To go a step further and have some kind of coordination between the jirgas on both sides is equally important.
The key issue that needs careful consideration because it will determine the success of this strategy is the composition of the jirgas and their modus operandi. At the moment, the purpose of holding the jirgas is to restrain the militants, especially the Taliban and the Central Asian fighters, who are operating in Afghanistan and the border regions of Pakistan. Apart from neutralising them in each country, there is also the need to prevent them from crossing the border from their sanctuaries to resort to violence on the other side as the Afghans believe they are doing. The jirgas should help impress on the locals that their cooperation is essential to bring peace and stability to the border areas and Afghanistan. The problem is that the militants enjoy the sympathy of many of the locals who have their own political agendas. But more than anything else, Islamabad and Kabul must understand that they need to work jointly in this region for their common interest and not use the allegiance of the tribes on their side of the border to hurt the other.
IT seems that the Lahore administration has no regard for the environmental damage that will be done by some of its development projects. It has already slaughtered 5,000 trees to pave the way for eight underpasses and it has done so without paying any attention to the repercussions these projects can have on adjoining areas or the people who reside there. Now another 400 will be felled for yet another underpass, this time on the city canal. In its suggestions regarding the project, the Environmental Impact Assessment report lays down some points to reduce environmental degradation, one of which is “compensating the loss of flora and proper landscaping.” It is disappointing the report does not suggest alternatives to the felling of trees. It doesn’t seem to take into account that bushes and plants that have a girth of below one foot will also be destroyed. It is not just trees that are the victims of this development drive, peoples’ homes and buildings will also be demolished in order to construct the underpass. It is feared that pollution in the canal is likely to increase as a result of the construction. Then there is the inconvenience all this is going to cause the residents. However, the city administration has remained aloof to all this.
No one is against development needs but certainly not at the cost of environmental degradation. It is criminal to chop down trees so as to widen the roads in order to accommodate a growing number of vehicles. Much damage has already been done but it is not too late to avert further devastation. The government cannot shirk its responsibility of protecting the environment. It must seek alternative methods that allow development without claiming too heavy a price out of environmental assets.
Thus, of all Islamic virtues emphasised in the Quran, charity is perhaps the one mentioned most frequently. The Holy Book repeatedly enjoins upon Muslims to give generously to the poor, so that inequality of wealth is somewhat eliminated. The Quran states that for Muslims, Prayer and Zakat are of comparable significance. That is why the two are often mentioned side by side. There are innumerable verses in the Quran which urge Muslims to be mindful of the poor, helpless and needy. These verses leave no doubt about the importance of Zakat and Sadaqa for the legal, moral and economic betterment of the Muslim Ummah.
The following are some verses of the Quran that deal with this issue. “Establish worship, pay the poor due, and bow your heads with those who bow”(Quran2:43). Pay the poor due, and hold fast to Allah. He is your Protecting Friend. A blessed Patron and a blessed Helper! (Quran 22:78).
In the following verses, those who spend freely in Allah’s cause are being praised by Him. “The steadfast, and the truthful, and the obedient, those who spend and (hoard not), those who pray for pardon in the watches of the night”. (Quran 3:17).
The following people are yet again mentioned by Allah, as being righteous:
“Such as persevere in seeking their Lord’s countenance and are regular in prayer and spend of that which We bestow upon them secretly and openly, and overcome evil with good. Theirs will be the sequel of the (heavenly) Home.(Quran 13:22).
While putting emphasis on charity the Quran further specifies the categories of people who are to be considered appropriate recipients of generosity.
Following are some verses that explain this point further: “They ask thee (O Mohammad) 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.(Quran 2 :215).
“(Alms are) for the poor who are straightened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shall know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.” (Quran2;273).
In the above mentioned verse the Quran states that “Charity is for those in need.” This is general principle which enjoins us to help people in need, be they good or bad, on the right path or not, Muslims or non-Muslims. We are not supposed to judge in these matters.
The ends in charity, as reiterated here, should be God’s pleasure and our own spiritual good. This verse in the first instance was revealed in Madina, but it is of general applications.
The concept of charity in Islam is thus linked with justice.
It is not limited to the redressal of grievances. It implies apart from the removal of handicaps, the recognition of the right that every human being has to attain the fullness of life.
In the verse below, the Quran clearly specifies the amount that is to be spent in charity and almsgiving.
“And they ask thee what they ought to spend. Say: that which is superfluous.
Thus Allah maketh plain to you (His) revelations, that haply ye may reflect “(Quran 2:219)
Allah provides incentives to people by promising them great rewards, so as to encourage them to practice charity. “Who is it that will lend unto Allah a goodly loan, so that He may give it increase manifold? Allah straiteneth and enlargeth, Unto him ye will return.”(Quran 2 :245)
There are certain parameters and ethical boundaries set by the Quran that a person must not cross while practising charity.
The act of charity must be accompanied by humility and must not be executed as a favour to the one receiving it. The following verses elucidate this point.
“O ye who believe! Render not vain your almsgiving by reproach and injury, like him who spendeth his wealth only to be seen by men and believeth not in Allah and the Last Day.
“His likeness is as the likeness of a rock wheron is dust of earth; a rainstorm smiteth it, leaving it smooth and bare. They have no control of aught of that which they have gained. Allah guideth not the disbelieving folk.” (Quran 2:262, 263, 264.)
The Quran also brings to light the importance of spending only that which is good, towards a charitable cause. Most individuals give away in charity only items which they deem not fit for their own use. Allah warns against this attitude.
“O ye who believe. Spend of the good things which ye have earned, and of that which we bring forth from the earth for you, and seek not the bad (with intent) to spend thereof (in charity) when you would not take it for yourselves save with disdain; and know that Allah is Absolute Owner of Praise.” (Quran 2:267).
“Ye will not attain unto piety until ye spend of that which ye love. And whatsoever ye spend, Allah is aware thereof.”(Quran.3: 92)
The Quran also recommends that charity be given privately, not only to prevent engendering arrogance on the part of the person giving alms, but also to preserve the interest of the receiver, as it might cause the latter embarrassment.
“If ye publish your almsgiving, it is well, but if ye hide it and give it to the poor, it will be better for you, and will atone for some of your ill-deeds. Allah is informed of what ye do.”(Quran 2:271)
The Quran in above mentioned verse, warns us against spending “to be seen of men”. This is false charity.
Alms-giving with this motive is worse than not giving away anything at all.
Allah also urges creditors to forego their debts as almsgiving, if the borrowers are experiencing hardship. This is indicated by the following verses:
“And if the debtor is in straightened circumstances, then (let there be) postponement to (the time of) ease;. and that which ye remit the debt as almsgiving would be better for you if ye did but know.”(Quran 2: 280).
Charity is a virtue that the Quran urges Muslims to display in times of abundance as well as in times of adversity.
The following verse illustrates this further: “Those who spend (of that which Allah hath given them) in ease and in adversity, those who control their wrath and are forgiving toward mankind;
Allah loveth the good”(Quran 3:134).
Last but not least; Muslims are urged not to let anything distract them from the remembrance of Allah, the performance of Salat and the paying of Alms.
“Men whom neither merchandise nor sale beguileth from the remembrance of Allah and constancy in prayer and paying to the poor their due; who fear a day when hearts and eyeballs will be overturned” (Quran 24:37)
From the above verses, it is evident, that the Quran regulates with specific injunctions, the virtues of all Muslims, when they come in giving charity to the poor. Thus honesty and truthfulness demand that a person should act unselfishly.
Unfortunately, the accumulation of worldly riches for one’s own benefit is a common practice, often leading people to succumb to dishonest temptations.
In order for honest charity to be effective it has to be genuine, and not a mere act of expediency resulting from fear or injury or a mere showoff of wealth. Charity must also be a habit of mind, rather than something practiced as a result of a need or something to show off ones wealth.
Since charity is purely for the sake of God, it has value only if something good and valuable is given. It should be lawfully earned or acquired by the giver. It should include such things as are of use and value to others. Charity is, in the words of the Prophet, to place a thing in the palm of God.