الوضع الليلي
4:16:46 
2023-08-07 
1337
One form of help is to extend monetary support. The Qur'an has emphasized without mincing words to help the weaker, the helpless and the down-trodden in society.
It is not righteousness that ye turn faces towards the East or the 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 our substance out of love for him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask and for ransom of slaves; to be steadfast in prayers and to practice regular charity; to fulfill the contracts which ye have made; and to be firm arid patient in pain (or suffering) and adversity and throughout all periods of panic. Such are the people of truth, the God-fearing. [Al Baqarah : 177] (Q32)
In this Ayath the customary religiousness has been criticized first and then the true religiousness has been mentioned. The word 'bir' has been used in this Ayath and its meaning is to discharge one's responsibility - responsibility towards Allah and the responsibility towards fellow beings. The realization of both these responsibilities is of vital importance. One could not be religious in the real sense unless belief in Allah is deeply rooted in him. It is only then he will be able to realize his commitments towards the kin, the orphans, the indigents, the wayfarers, the petitioners, the subjugated and the slaves. Prayer and charity have been mentioned only to highlight this reality. Prayer links man to God, and charity links him to his fellow-beings. In some other ayaths, it has been mentioned that whatever a man owns is not exclusively his own; others too have a share in it. In Sura Bani Israil, it has been mentioned.
Render to the kindred their due rights, as (also) to those in want, and to the wayfarer: but squander not (your wealth) in the manner of the spend-thrift. Verily spend-thrifts are brothers of the evil-ones and the evil-one is to his Lord [Himself] ungrateful. Bani Israil: 26-27 (Q33)
After stressing that others also have a share in one's wealth; squandering and wastage have been strictly prohibited. The spendthrift would hardly realize his formal commitments towards the deserving. The same message has been repeated in another context in Sura Al Rum:
See they not that Allah enlarges the provision and restricts it, to whomsoever He pleases? Verily in that are signs for those who believe. 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. [Al Rum: 37-38] (Q34)
These ayaths, if carefully read, tell us that by helping the downtrodden we are not doing any favor to them, it is their due rights which we are fulfilling. This concept, if properly understood, would never allow the haves to exploit the have-nots. [t would end the struggle between the rich and the poor.
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