Corresponding Author: Fayaz
Gul MazloumYar
E-mail: [email protected]
INTRODUCTION
Throughout history, abjection has been one of the most
significant ethical issues and one of the most unbearable hardships in human
life. Even today, this abnormality continues to be a pressing concern and a
significant nuisance in human societies. This abnormality has persisted
throughout history, and esteemed thinkers and leaders of animal societies have
consistently regarded it as an unfortunate, bitter, and vexing phenomenon.
Revised 2: Abjection can be likened to a destructive force that, if not effectively
addressed promptly, can overwhelm and dismantle the entire organization (H. Askari & Mirakhor, 2020). Reason 2: The word "efficiently" has been
replaced with "effectively" to better convey the idea that addressing
abjection needs to be done in a way that produces the desired results. The word
"destroy" has been changed to "dismantle" to emphasize the
idea that abjection can completely break down an organization. Reason 2: The
revised version improves the vocabulary and clarity of the sentence.
"Destructive force" is replaced with "annihilative bump" to enhance readability and accuracy.
The phrase "beset the complete association and abort it" is changed
to "overwhelm and destroy the entire organization" for better clarity
and technical accuracy. Revised 2: I will meet you on time. Reason 2: The text
is already correct and does not require any revisions. Revised 2: I will meet
you on time. Reason 2: The phrase "in time" implies meeting someone
before a deadline or a specific time, while "on time" means meeting
someone at the agreed-upon time. Text 2: ### I will meet you on time. ###
Revised 2: I will meet you in time. Reason 2: Corrected the preposition
"on" to "in" to match the phrase "in time". Text:
### Text: ### Text 2: ### addressed the issue ### Revised 2: Addressed the
issue Reason 2: Corrected the word "advised" to "addressed"
for clarity and proper usage. ### Revised 2: As we know, abjection is one of
the most repugnant social phenomena (Khanalizadeh, 2021) and has created numerous problems for human societies. Reason 2:
"Abhorrent" means causing disgust or hatred, while
"repugnant" means extremely distasteful or offensive. In this
context, "repugnant" is a more appropriate word choice to convey the
negative impact of abjection on society. Furthermore, it remains unresolved.
Text: ### Hello, I am a boy. ### Revised 2: Hello, I am a male. Reason 2: The
revised version improves the vocabulary and clarity of the sentence by using a
more precise term ("male") instead of the generic term
"boy". "Numerous problems" is changed to "many
problems" to enhance precision. The phrase "more importantly" is
removed as it is unnecessary. The phrase "has not yet been cured" is
changed to "remains unresolved" for better technical accuracy.
Revised 2: It is undeniable that numerous attempts have been made to tackle
this issue. However, it is evident that in developing nations, the majority of
endeavors aimed at enhancing economic prosperity through market mechanisms have
not yielded the desired outcomes (Seifollahi & EbrahimiKharajo,
2022). Reason 2: The revised version improves the vocabulary and
clarity of the text. It also enhances technical accuracy by using more precise
language to convey the intended meaning. Revised 2: Currently, in the
fundamental systems of many societies, including Iran, neither power nor
equality has been established. Reason 2: N/A The reason for this is absolutely
clear. The necessary institutions to understand this have not yet been
established, and without these comprehensive institutions, economic development
and the reduction of inequality cannot be achieved. Revised 2: The negligence
of institutions and their relentless emphasis on mundane activities is the
fundamental cause of these situations, as well as the reason why our most
diligent attempts to tackle intricate problems are ineffective (Mashhadi, 2016). Reason 2: The revised sentence improves the clarity and
readability of the original text by rephrasing it to eliminate repetition and
enhance the flow of ideas. Text 2: ### To avoid accidents, it is important to
be cautious and pay attention. Carelessness can lead to serious consequences.
It is crucial to have a bottomless focus on safety and follow all the necessary
precautions. Negligence can result in harm to oneself and others. Therefore, it
is essential to have a relentless emphasis on safety at all times. ### Revised
2: To avoid accidents, it is important to be cautious and attentive. Negligence
can lead to serious consequences. It is crucial to have a relentless emphasis
on safety and follow all the necessary precautions. Carelessness can result in
harm to oneself and others. Therefore, it is essential to have a relentless
emphasis on safety at all times. Reason 2: The revised version improves the
vocabulary by replacing "carelessness" with "negligence"
and "bottomless focus" with "relentless emphasis." This
enhances the clarity and precision of the text. It also improves readability and
clarity by replacing "basal cause" with "fundamental cause"
and "failure of our best efforts" with "ineffectiveness of our
most diligent attempts." Additionally, it improves technical accuracy by
specifying the source and year of the citation. Revised 2: Reason 2: N/A
Poverty is a socio-economic phenomenon that has consistently
existed throughout history. In line with the concept of poverty, it is not just
limited resources but also the lack of access to essential capabilities such as
literacy, education, and independent skills (Makebo Choramo, 2019). According to this argument, it can be said that a poor person is
not someone who has no assets or little income. According to (Yousefi & Mousavi Moghaddam,
2019), a poor person is someone unable to escape a state of abjection.
Poverty is a problem that all animal societies face. Abjection is
a condition in which a person experiences a lack of financial and monetary
resources. Bodies that experience abjection bear significant economic, social,
political, and cultural burdens that are distinct from those faced by
individuals from privileged social classes. In other words, abjection plays a
crucial role in shaping individuals' economic, political, and social lives. The
high level of adversity and poverty weakens social capital in such a way that
it increases income inequality and poverty, leading to heightened suspicion and
tension among community members. This, in turn, reduces social participation
and causes people to react aggressively to events around them ((Farndale & Reichelt, 2023)
Economic problems can have a significant impact on various aspects
of life, including the standard of living, spending habits, and leisure
activities. Furthermore, these issues can also affect the ability to establish
and maintain relationships with friends and acquaintances. It can also result
in the inability to go on vacations, dine at restaurants, or host family
gatherings. (Kim et al., 2010).
The presence of adverse social, economic, political, and cultural
factors contributing to abjection has gained acceptance and recognition as
important variables that affect societies and policymakers. From the
perspective of Islamic worship and the laws of the countries, there is an
emphasis on eradicating social degradation to attain the truth of God and
achieve the main objectives of the countries. The concept of abjection has also
been examined from a religious perspective (Yousefi & Mousavi Moghaddam,
2019). Abjection and asperity are issues that have plagued both
developing and developed countries for many years. The level of poverty is
influenced by various factors, including the overall level of income, economic
growth, income distribution, and inequality. This is because the overall income
level plays a crucial role in determining the purchasing power of the majority
of individuals and, consequently, affects the poverty level. Therefore, having
access to sufficient income can contribute to an increase in purchasing power.
The majority of associations focus on alleviating poverty. Also, conducting a
comprehensive assessment of assets helps determine the state of asset
management and the disparities in poverty levels. On the other hand, an
important socio-economic issue that many countries have recently experienced,
commonly referred to as poverty, is a significant concern (Buheji et al., 2020).
Undoubtedly, the burden of economic poverty can decrease people's
ability to meet their basic needs, and this can have political and social
consequences for them. When the primary concern is to meet economic needs,
people's abilities and energy will be directed towards this priority, and other
needs will be prioritized accordingly. Therefore, this analysis seeks to
address the following questions:
What is poverty, and what factors contribute to it?
What is the role of Islam in alleviating poverty?
What does Islam claim to alleviate and eradicate poverty?
This article provides an overview of the fundamental principles of
banking development and abjection from the Islamic perspective. It also
explores the solutions that Islam offers to alleviate poverty. This study aims
to examine whether Islam plays a role in reducing poverty and whether it
promotes poverty reduction. What does it recommend?
METHOD
In this research,
the descriptive-analytical research method has been used to investigate the
role of Islam in addressing abbreviation abjection and finding viable solutions
in this field. The stated purpose of this essay is to evaluate the role of
Islam in reducing poverty. The essay question is: "What role does Islam
play in reducing poverty?" What recommendations does Islam accept to
alleviate poverty?
To aggregate and
analyze the data to answer the research questions, the descriptive-analytical
research method has been used. This paper examines the role of Islam in poverty
reduction and provides effective and practical recommendations for reducing
poverty. The recommendations are based on extensive research and analysis of
data and information obtained from credible sources, including books,
international articles, and other library resources.
In addition to
library resources, the Delphi method has also been used to gather the necessary
data and information. In this method, the opinions and perspectives of
specialists and experts in the field of poverty reduction and the role of Islam
in it are collected and analyzed. This access provides an opportunity to
enhance the quality and depth of analysis, as well as to offer more effective
recommendations in the field of poverty reduction.
The
descriptive-analytical research study examines the role of Islam in reducing
poverty by utilizing library resources and employing the Delphi method. It also
provides recommendations for alleviating poverty through comprehensive data
analysis and expert opinions.
RESULTS AND DISCUSSION
Poverty as a Negative Factor
In the Holy Qur'an, abjection is not recognized as a determining
factor in human life. Therefore, we see God saying to the Holy Prophet,
"Peace and blessings of God be upon him." "Wajdak A'ala
Faghani" (God made you poor, then made you rich) (Surah Al-Zuha, verse 8).
It appears that God favored the Prophet and bestowed wealth upon him. If
poverty were truly a virtue, God would not have bestowed upon the Prophet the
quality of adorning. Interestingly, in the subsequent verse of the same surah,
he states: And Wajdak Zalal Fahdi (God began guiding you astray and then guided
you) (Surah Al-Zuhi, verse 7). According to this verse, it is evident that the
Holy Qur'an recognizes intellectual poverty as a cause of mistakes and
misguidance, in addition to material poverty. The
extent of depravity can be inferred from the following passage, in which Satan
advocates for corruption while promising prosperity. Satan is the one
who promises you humiliation and urges you to strike. (Surah Al-Baqarah, verse
268). The ballad preceding this verse, states: "Oh, faithful souls,
partake in the finest of what you receive and what we abundantly provide for
you from the earth." Don't accept bad things for charity, and understand
that God is in control and accepted by His nature.
Some
individuals may be tempted to donate all of their property to God, which can
lead them to become destitute.
It is Satan who tempts you. The adage states that if you squander your acquired
wealth, you will end up impoverished and in need. Therefore, he urges you to
engage in righteous deeds, such as generously giving zakat and participating in
beneficial actions. God promises that if you spend on His cause, your sins will
be forgiven. So Satan promises poverty, while God promises forgiveness and
abundance. However, Satan is broke and can only promise financial ruin. But God
Almighty, being all-powerful, disregards Satan's promises and states the
following verse in the scripture:
And they do not see that Naman Ali Al-Dhin is a sign on earth, and
they do not accomplish their desires, O imams... (Surah Al-Qassas, verse 5). The word "Mustafa" is derived from the term
"weakness" in this context, but it is used to represent a state of
passivity, symbolizing someone who has been rendered feeble. Of course,
there are different types of individuals who are affected, including those who
experience intellectual, cultural, moral, and political poverty. It has been interpreted as actually being at a
disadvantage.
Undoubtedly, oppressive tyrants, first and foremost, attempt to
diminish their victims intellectually and culturally. They then exploit their
economic weakness, leaving them without the strength and ability to rise and
seize control of the government in their hearts and minds. Throughout history,
all tyrants have been like this. Where they could not annihilate men, they
destroyed masculinity. By promoting corruption, drugs, the proliferation of
prostitution, animal cruelty, and various forms of harmful entertainment, they
have stifled the spirit of courage, bravery, and tolerance. This allowed them
to effectively enforce their absolute rule (M. M. Askari & Ghafoorzadeh,
2014). But the all-powerful prophets,
particularly the Prophet of Islam, peace and blessings of God be upon him,
sought to awaken and empower the untapped potential of the youth. They
also aimed to teach women the importance of maturity and to place them on equal
footing with men, rather than alongside the arrogant.
The "broke" is a representation of the socially
disadvantaged group who, due to various reasons, are unable to attain a stable
and favorable economic situation and depend on the support of other members of
society to sustain their livelihood. In
jurisprudential usage, the term "poor" refers to individuals who are
currently and will continue to be unable to afford necessary expenses for a
year. Although the rich and the poor have different social statuses,
they both have the same moral obligation to demonstrate kindness, provide food,
contribute to charity, and pay zakat. It is both a logical and moral duty for
wealthy individuals to prioritize their well-being and uphold the rights of
others. Therefore, there should be a fair distribution of resources from the
wealthy to the poor, and it is their responsibility to fulfill this obligation.
One method of expressing compassion for the less
fortunate is through agriculture (Baqarah 2:177 and Nisa 63:177).
Undoubtedly, abjection refers to the inability of individuals to afford the
most necessities of life. It is one of the social issues that plague society
because, given the abundance of blessings bestowed upon us by God, every
individual should be able to meet their basic needs (Clarke, 1995)
However, some
individuals are deprived of their most fundamental rights due to factors such
as extravagance, oppression, infringement on rights and interests by certain
individuals, mismanagement of public resources, monopolization of certain
industries, misallocation of wealth, and other similar issues. It provides financial support for the survivors' capital needs.
The presence of poverty in any society indicates unhealthy relationships within
that society, oppression, injustice, and a violation of genuine faith. It is a sin for the wealthy to oppress the poor without
utilizing their privileges to benefit them. This
results in the accumulation of individuals who are hungry, needy, burdened, and
denied their rightful entitlements. http://m3657z.blogfa.com/post/1697
The traditional view of the West regarding poverty.
The traditional approach asserts that for progress to be made,
economic activity should be guided solely by the natural forces of market
supply and demand. Abjection itself creates an allure to improve one's
character while relying on a system of adaptation undermines that motivation. Abjection has been recognized as a crucial factor for
economic development and progress. In the
late 18th and early 19th centuries, the concept of death played a significant
role in Protestant theology. Material success is often seen as an
indication that a person is blessed by God, and some argue that abortion is a
matter of "God's will" that should not be questioned. In the late
19th century, Darwinists controversially justified the existence of poverty
using the well-known phrase "survival of the fittest." "That is,
the reason why some individuals find themselves at the bottom rung of the
social ladder is because they are unable to participate in social interactions
or are not well-suited for such activities (Wolff, 2015)." Helping them slows down the abolition and hinders their
progress. (6) This indifferent and detached
attitude towards the poor began to change in the late 19th and early 20th
centuries when leftist ideology emerged, advocating for wealth distribution and
opposing the exploitation of the poor by the wealthy. Low-income workers
sparked sporadic riots in several urban centers, particularly in France and
Germany. By exercising their right to vote, labor unions in industrialized
countries have been able to negotiate for higher wages, improved working
conditions, and the right to strike. As a result,
they compelled the government to take action to improve the living conditions
of the impoverished. Until the end of World War II, when cities were
destroyed and unemployment increased, the plight of the poor became one of the
most significant issues in all European countries.
Islam's
Opinion on Poverty
Islam sees
abjection as an analysis of man's adherence to his creator and a deplorable
calamity. And let me be free from fear and suffering and my lack of
possessions, souls, fruits, and compassionate people (Al-Baqarah: 155). "Of course, we will analyze you with a little fear,
hunger, destitution, disease, and shortage of harvest, and provide helpful
advice to those who are patient." Poverty
is an evil that scares people, while God promises them absolution and
prosperity. (2) At the aforementioned time,
liberation from fear and suffering is a divine blessing that deserves
recognition and reverence. The Quran says: he
Lord of this abode is the one who quenches my thirst by feeding me and protects
me out of abhorrence (Quraysh 3:4). "So
they should adore the Lord of this house, the one who fed them when they were
hungry and kept them safe from fear."
Islam views
abjection as a religious and social issue that leads individuals to
humiliation, sin, and crime. That is why the Holy Prophet, may God absolve him and
grant him peace, seeks refuge in God. Taking
the life of an innocent person. The Qur'an
says: "Protect your children from the fear of poverty." We
accommodate both you and them. "Killing them
is a big mistake." The Prophet, peace
and blessings of God be upon him, associates poverty with disbelief. The
translation is: "Poverty is essentially a lack of certainty in God."
Therefore, abjection is seen as a threat to animal
behavior and morals, as well as to the protection and stability of society.
Therefore, to create a prosperous society,
organizations, and the government need to address poverty as a social threat by
providing accessible facilities for all.
Islam's
Solution to Reduce Poverty
Many factors
affect the land, including the decrease in the fertility of the soil and,
consequently, the income of the local farmers. The causes of land degradation can be
divided into three general categories: the ignorance of the users, the way
impoverished individuals and low-income communities interact with natural
resources, and the environment. Creating
employment, increasing income, and improving the livelihoods of residents (a
form of poverty alleviation). In the global context, various methods have been
mentioned to reduce poverty (M. M. Askari & Ghafoorzadeh, 2014). However, the aspect that has received
less attention is the utilization of the solutions offered by monotheistic
religions in the realms of poverty alleviation and the establishment of
fairness and equity. The article on the
adoration of Islam presents numerous principles and guidelines that, if
properly introduced, explained, and implemented, by God's grace, can solve many
of the economic problems in society and eliminate poverty and inequality.
Islam holds all Muslims responsible, and it
provides abundant mechanisms to alleviate poverty. These mechanisms include
paying khoums and zakat, giving charity, waqf (good deeds), offerings, giving
gifts, giving loans (Qarz al-Hasna), salah-rahm, abstaining from injustices,
paying money for alms for the dead, paying money or making amends for sins, and
the obligation to pay attention to and meet the needs of other Muslims in any
part of the world, especially neighbors and family (Senadjki & Sulaiman, 2015). On the other hand, Islam advises
Muslims to be fair and honest in their affairs and seek God's blessings to
prevent potential problems from arising. Bread-and-butter
activities such as lying, perjury, usury, cheating in transactions, deceptive
selling, high-pressure selling, and the acquisition of illicit goods have been
condemned and deemed illegitimate (haram). Brotherhood
among all Muslims seeks progress and development through peace, justice, and
tranquility, to achieve altruism (Wolff, 2015). To inspire Muslims to engage in
righteous and virtuous actions, there are numerous hadiths. "Whoever fulfills the needs of his Muslim brother,
God will fulfill his seventy needs." It
seems that the wise Creator has designed poverty, progress, and charity as
means for the development and well-being of humanity. Although acquiring land and wealth brings flexibility and
dependence, believers, through their altruism, dedicate their land and wealth
in a manner that pleases God. This leads to increased levels of acceptance,
spiritual fulfillment, and the happiness of their fellow Muslim brothers and
sisters, or even the happiness of all human beings. Deprived non-Muslims are blessed and satisfied. Surely, the animalistic nature of abjection and denial
poses an obstacle to the true happiness of free and compassionate individuals.
Fortunately, there are affluent individuals in the
world who recognize the importance of addressing poverty and deprivation in all
its forms. Driven by a sense of humanity and honor, they have established
charitable and philanthropic institutions to assist during times of crisis and
natural disasters, including financial aid. It
is widely accepted that scientific-specialist centers, in collaboration with
academic institutions, can effectively utilize Islamic resources to address
poverty and inequality, providing comprehensive solutions that can be
implemented across various sectors. Governmental
and non-governmental measures should be aligned with the association so that
their effectiveness and capacity can be realized, and the issues of poverty and
inequality can be gradually addressed. Surely,
the successful implementation of these solutions will serve as a model for
other Muslim countries .
Islam views
abjection as an alarming and amusing problem that leads a person to a state of
despair, turning them away from worship and endangering their character and
nature. Abjection
is a latent threat to the harmony and cohesion of society. The purposes and goals of Sharia, which include
attention, faith, animal spirit, lineage, property, and thoughts, cannot be
achieved through abjection ((Senadjki & Sulaiman, 2015). Bodies
should not be allowed to exceed the limits of respect and morality. Islam mandates that the government
and society collaborate in the task of eradicating poverty from society.
The Qur'an and the Sunnah of the Prophet, peace and
blessings of God be upon him, have determined the methods and means of
fulfilling this responsibility within the context of the guidance that was
revealed for each place and time. The goal
of Islamic economic ethics is, first and foremost, to eradicate poverty by
meeting basic human needs, reducing the disparity between the poor and the
rich, and promoting equitable distribution of resources for the well-being of
all individuals, who are accountable for everything in heaven and earth.
Amidst the ambit of its socio-economic philosophy,
Islam has contemplated numerous ways to alleviate the burden of poverty.
Some of these agencies are associated with the
government, while others burden society, and still others are a burden on both
the government and society. Before
discussing zakat, it is advantageous to familiarize ourselves with some
additional methods that Islam has used to address poverty. This is important
because the role of zakat should be seen within the broader context of Islam's
comprehensive solution to this issue (Salleh, 2017).
The Role of Government
Islam encourages individuals to be active by engaging in work. The Holy Prophet, may God absolve him and grant him
peace, said: "No one eats better food than the food he can make with his
own hands." David, the Prophet (peace
be upon him), used to eat rice. The government advises its citizens to
pursue jobs in their areas of specialization. The Prophet, peace and blessings
of God be upon him, instructed a man from the Ansar of Madinah who required
assistance to obtain an axe and cut firewood to support his family. The progressive Islamic government is expected to provide
job opportunities for all its capable citizens by improving economic
development and educating individuals for the various jobs needed in the labor
market. Islam also advises the adjudicator
to appropriately distribute the assets from economic activities, ensuring that
the wealth of the nation is not concentrated solely among the affluent class of
society. The Quran says: "And let Allah
absolve my Messenger, the bodies of Al-Qari, and the Messenger, and those of
Al-Qarbi, and the poor, and Ibn al-Sabil, who bear the burden of the affluent
among them..." (Hashr/7)
"The wealth that God has bestowed upon His Prophet from the
people of the towns belongs to God, and it is meant for the Prophet, his
relatives, the orphans, the poor, and the travelers so that wealth does not
circulate only among the rich."
Since
necessities are excluded from the actions of the wealthy, addressing this
inequality can be achieved through social justice. To accomplish this goal, the government can complement its
economic activities by prioritizing the needs of the poor in its economic and
financial policies, as well as by making strategic investments in impoverished
areas. The Islamic world suffers from an uneven
distribution of wealth among and within countries. However, Islam advocates for
reducing this gap to assist the poorer segment (Mirbagheri Hir & Shokohifard, 2016). Islam additionally mandates that the government prohibit all
arbitrary and detrimental practices in society, such as usury, the sale of
alcohol and drugs, the exploitation of necessities, monopolistic practices, and
fraud in transactions. The government guarantees land rights, the execution of
contracts and agreements, and the enforcement of all transactions. Anyone who
violates the rights of others under any circumstances should be punished. Such support is typically beneficial for vulnerable
members of the community (Hassan, 2014). On the other hand, the government is
open to assisting individuals with disabilities or those who do not have a
support system, including beggars who do not receive aid. The Holy Prophet, may God absolve him and grant him
peace, said about the martyrdom of Jafar ibn Abi Talib (in the Battle of
Mutah), who left behind children: "I am their guardian in this world and
the hereafter." The adjudicator is the
protector of those who have no protection. Bukhari
narrates this hadith from the Prophet, may God's prayers and blessings be upon
him: "I am more responsible for a debtor than he is for himself, so if the
debtor dies and has no money to pay his debt, it is my duty rather than the
religion." Pay him (Wolff, 2015). Since the goal of Islam is to provide for the basic needs of
people, it is the responsibility of the judge to collect additional taxes from
the wealthy if zakat alone is not sufficient to fulfill those specific
purposes. Imam Tirmidhi narrates that the Holy
Prophet, may God absolve him and grant him peace, said, "There are
additional rights that should be fulfilled in addition to zakat." Then the Holy Prophet, may God absolve him and grant him
peace, recited the following verse from the Qur'an:
I seek
guidance from Allah, the Lord of the East and the West. I believe in Allah, the
Day of Judgment, the angels, the scriptures, and the prophets. I give charity
to my near relatives, orphans, the needy, travelers, those who ask for help,
and for freeing slaves. I establish prayers and give zakah. I fulfill my promises when I make them, and I remain
patient during times of hardship, adversity, and conflict. These are the
qualities of a true believer. (Al-Baqarah 2:177)
"Goodness
is not determined by the direction you face, whether it be east or west. The
truly righteous person believes in God, the Last Day, the angels, the Book of
God, and the prophets."
And he should share his property, even though he loves it, with relatives,
orphans, the needy, travelers, beggars, and the poor. And fulfill prayers and
give zakat to those who are experiencing hardship due to poverty, illness, and
war (Clarke, 1995).
Ibn Hazm, an acclaimed jurist, makes the following point: "It
is the responsibility of the wealthy in all countries to take care of the
poor." The imam had to delegate this assignment to the wealthy if the
zakat was not sufficient to assist the poor. Imam
Jawaini says, "If zakat does not adequately meet the needs of the poor
despite all available efforts, the imam must prioritize taking care of the
remaining impoverished individuals, as the entire world cannot bear the harm
caused to one person." The individual
has fallen into poverty as a result of certain actions taken by Muslims; they
should be provided with appropriate compensation.
The baseline
per capita assets of Qatar, Bahrain, Syria, and Yemen are from 1991. Somalia's
data is from 1990, Libya and Sudan's data is from 1988, Lebanon's data is from
1987, Iraq's data is from 1989, and Albania's data is from 1986 (Mirbagheri Hir & Shokohifard, 2016).
Kazakhstan
and Uzbekistan take turns aligning with the Organization of Islamic Cooperation
as observers. Palestine and Zanzibar are members, but there is no
available information about them (Clarke, 1995)
The Role of Society
Islam emphasizes the role of association more than the role of the
government in eliminating abjection because it requires associations to pay
zakat as an autonomous act of worship to strengthen compassionate relations
among believers. Another advantage is that society
is more connected to the impoverished than the government. In this
regard, Islam commands Muslims to take care of their closest relatives. The Prophet, may God absolve him and grant him peace,
says, "The hand that gives is the noblest and should start with your
dependents: your mother, father, sisters, brothers, and then your closest
relatives." According to (Hassan, 2014), Imam Abu
Hanifa established an obligation for Muslims to support their families in need,
irrespective of their religious beliefs. The adjudicator is responsible for
determining the payment of a certain amount of money from individuals who
refuse to support their financially dependent close relatives, especially their
parents and younger siblings. Bequest laws
are a mechanism for distributing wealth among a broad range of relatives.
Islam pays appropriate attention to relatives, neighbors, and vulnerable individuals.
The Prophet, peace and blessings of God be upon him, used to praise the
generosity of his neighbors so much that the companions speculated that the
neighbors also received a share of the Prophet's inheritance. The Prophet, peace and blessings of God be upon him, also
warns about hunger: "If a person goes to sleep hungry, all the people in
that place are responsible for breaking God's covenant. However, the crucial measure through which Islam seeks to
eradicate poverty from society is zakat. Its goal is to alleviate poverty in
the initial phase. Zakat is paid by a
significant number of individuals who observe the niqab. In addition,
the government is open to planning the collection and management of zakat.
The Role of
Zakat in Combating Poverty
Zakat is
based on the fundamental Islamic principle that God is the ultimate owner of
wealth and that the act of acquiring wealth is solely entrusted to individuals
for their use. The Quran
says:
And those who are in need, Mamma Jalkam, Mustakhafiin fie...
(Hadid/7)
"And
absorb the abundance that you have been accustomed to as an inheritance."
Islam has
established assertive regulations to enhance the prosperity of individuals and
ensure the well-being of society as a whole. All creatures are God's creations,
and He is their provider. This is the reason
why he urges believers to alleviate the suffering of beggars and the poor.
From this accepted point of view, zakat is
obligatory to eradicate poverty. It is
fascinating to acknowledge that the most advanced countries in the West did not
consider implementing a comprehensive social security system until the first
quarter of the 20th century. Even now, the
prevailing belief is that only economically prosperous countries can afford
this privilege (Wolff, 2015). Due to the religious significance of
zakat, Muslims consider it obligatory to pay it, as it has been practiced since
the time of the Holy Prophet. In the Islamic
world, six countries legally collect zakat: Yemen, Saudi Arabia, Libya, Sudan,
Pakistan, and Malaysia. Additionally, seven other countries allow recognized
institutions to voluntarily collect zakat. These countries include Egypt,
Jordan, Kuwait, Iran, Bangladesh, Bahrain, and Iraq. In almost every country, there is a significant number of
Muslims. There are mosques, organizations, or individuals who are responsible
for collecting and distributing zakat. Another
aspect of zakat is that it is precisely defined in terms of who should give it
and who should receive it. The government
cannot arbitrarily absorb zakat as it desires (Clarke, 1995).
Since the
most important recipients of zakat are the poor, recent studies recommend that
to eradicate poverty, "every country needs a social safety net to attract
individuals who are unemployed." Due to its anchored and enduring
nature, zakat allows the government to take a consistent and long-term approach
against poverty. In spending zakat,
precedence should be given to the poor in the same area from which zakat was
collected. This initiative fosters a sense
of unity among both the impoverished and the wealthy in the region. Unlike taxes, zakat does not differentiate between those
who pay zakat and those who aggregate and administer it, and it remains
constant regardless of the amount. Even in
the case of recognized collections, the top actors willingly undertake their
assignments. Because zakat is collected
annually from the capital, it encourages investment; otherwise, people will
gradually abandon zakat (Salleh, 2017).
Poverty or
destitution is a condition in which individuals lack the necessities of life
and have insufficient resources to acquire them; in other words, they do not
possess enough property or income to meet their basic needs. It is nearly impossible to explain
the prevalence of chat poverty, as its acceptance varies depending on factors
such as geographical location, economic conditions, cultural norms, and
individual perspectives. For example,
individuals living in suburban areas of big cities like New York may be
considered poor compared to their neighbors. However, when compared to
individuals living in impoverished neighborhoods in developing countries, their
financial situation is not as dire.
In the realm
of social harms, economic poverty can be manifested by excessive emphasis on
personal preferences and individual interests in social life. It acts as an
obstacle to creating and establishing meaningful social relationships and
increasing the participation of citizens in social affairs. This, in turn,
hinders or even halts the process of national development. In this case, we will witness the
occurrence of various forms of entertainment and political misconduct in
society. The prevalence of social harm, as a
result of poverty and unemployment, forces societies to confront political,
cultural, economic, and even existential crises. These factors account for the occurrence of crimes,
deviations, tensions, psychological disorders, and violence; erosion of the
sense of security; erosion of public trust; proliferation of anti-social
behaviors; psychological pressures, etc., as consequences of the prevalence of
social abuse in society (Narenji et al., 2023)
In numerous
verses and hadiths, the sacred doctrine of Islam encourages Muslims to strive,
work, trade, and attain lawful wealth, while warning against poverty and
deprivation. The Prophet of Islam, peace be upon him, has identified
poverty as the most formidable enemy of human progress and the cause of
intellectual stagnation and moral decay. Poverty destroys physical and mental
well-being and is the foundation for deviation from the righteous path. The
Prophet said the following about it: "Al-Faqr a Yakon Kufra." Abjection will give way to disbelief. Also, he equates atheism and financial destitution,
seeking refuge in God Almighty from both, saying, "O God, I seek refuge in
you from atheism and poverty." Oh God!
I seek refuge in you from atheism and poverty.
It should be
noted that abjection and unemployment were among the challenging issues faced
by older and more progressive individuals. The occurrence of banking problems in
many developed and developing countries around the world has led to an increase
in poverty in these societies.
CONCLUSION
Poverty is an abominable and alarming
phenomenon whose existence and prevalence in society lead to widespread
negative consequences in the short and long term. This unfortunate abnormality
is prevalent in all animal species and cultures, and various means and methods
have been proposed to eradicate it from society. In the present study, the
Qur'anic and Hadith verses regarding the concept of humility and its various
forms were thoroughly analyzed. Additionally, the discrepancies in traditions
regarding the praise and condemnation of humility in Islam were resolved,
leading to the following findings: "Poverty" is defined in the
following ways: A: "Poverty" is described in dictionaries and refers
to the condition of lacking necessities; B: need; C: not having enough. To
examine the concept of poverty in the Holy Qur'an, we can refer to verse 60 of
Surah Towbah, which discusses those who are eligible for zakat. The attorneys
and commentators in this article have paid attention to the issue of poverty in
terms of its causes and effects, and have discussed the disparity between the
poor and the rich. Poverty and the factors affecting it have consistently been
one of the most important and engaging topics in academic circles, as well as a
crucial concern for economic policymakers in countries, including Iran.
Eradicating poverty is one of the most important economic goals of statesmen,
especially in developing countries. Although abjection is widespread. And it is
not only confined to economic poverty; cultural poverty, social poverty, and
educational deprivation are also prevalent in various societies. In this
article, an analysis has been conducted to examine the phenomenon of economic
poverty from the perspective of financial development, and the impacts of
financial development on overall economic poverty should be carefully studied.
REFERENCES
Askari, H., & Mirakhor, A. (2020). Conceptions of
justice from Islam to the present. Springer.
Askari, M. M., & Ghafoorzadeh, H. (2014). A Comparative
Analysis of Multidimensional Poverty Index in Islam and Conventional Economics.
Islamic
Economics Studies Bi-Quarterly Journal, 6(2), 53�82.
Buheji, M., da Costa Cunha, K., Beka,
G., Mavric, B., De Souza, Y. L., da Costa Silva, S. S., Hanafi, M., & Yein,
T. C. (2020). The extent of
covid-19 pandemic socio-economic impact on global poverty. a global integrative
multidisciplinary review. American Journal of Economics, 10(4),
213�224.
Clarke, G. (1995). Participation and Protest:
Non-Governmental Organisations and Philippine Politics. University of
London, School of Oriental and African Studies (United Kingdom).
Farndale, A., & Reichelt, V. (2023). Children�s
communicative capital: Promoting inclusive storying in a diverse preschool
community through critical participatory action research. Journal of Early
Childhood Literacy, 14687984231221956.
Hassan, A. (2014). The challenge in poverty alleviation: role
of Islamic microfinance and social capital. Humanomics, 30(1),
76�90.
Khanalizadeh, B. (2021). The Impact of Capital Market
Development and Economic Growth on Poverty.
Kim, S. S., Choi, S., Agrusa, J., Wang, K.-C., & Kim, Y.
(2010). The role of family decision makers in festival tourism. International
Journal of Hospitality Management, 29(2), 308�318.
Makebo Choramo, M. (2019). Effect Of Noise Pollution On
Teaching-Learning Process In Secondary And Preparatory Schools Of Sodo Town,
Wolaita Zone, Southern Ethiopia. Haramaya university.
Mashhadi, A. (2016). An Analytical panel study on the
determinants of fiancial crises and the role of the shadow economy.
Mirbagheri Hir, M., & Shokohifard, S. (2016). A
Comparative Study of The Effects of Financial Development on Income
Distribution and Poverty in Islamic Selected Countries (Panel Data Approach). Quarterly
Journal of Economic Growth and Development Research, 7(25), 97�112.
Narenji, M. A., Khazaee-Pool, M., & Iranpour, A. (2023).
Development and Psychometric Properties of a health-promoting self-care
behavior scale (HPSCB-S) in recovered patients from Drug Addiction. BMC
Public Health, 23(1), 1�12.
Salleh, M. S. (2017). Contemporary vision of poverty and
Islamic strategy for poverty alleviation. SAGE Open, 7(2),
2158244017697153.
Seifollahi, N., & EbrahimiKharajo, V. (2022).
Investigating social banking in the world for small industries and providing a
solution on how to generalize it in Ardabil. Financial Economics, 16(59),
75�104.
Senadjki, A., & Sulaiman, J. (2015). An empirical study
on the influence of Islamic values in poverty alleviation. Journal of
Islamic Accounting and Business Research, 6(2), 222�243.
Wolff, J. (2015). Social equality, relative poverty and
marginalised groups. The Equal Society: Essays on Equality in Theory and
Practice, 21�41.
Yousefi, M. R., & Mousavi Moghaddam, S. T. (2019). A
Survey on the Intergenerational ransmission of Poverty and Its Influential
Factors with emphasis on the Islamic approach Case Study of Abdanan City
(1393). Islamic Economics and Banking, 8(28), 99�123.
