The Prophet (s.a.a.w.) enjoined upon Muslims to treat the poor kindly and to help them with alms, Zakat, and in other ways. He said: "He is not a perfect Muslim who eats his fill and lets his neighbor go hungry."
He asked, "Do you love your Creator? Then love your fellow beings first."
Monopoly is unlawful in Islam and he preached that "It is difficult for a man laden with riches to climb the steep path that leads to bliss."
He did not prohibit or discourage the acquisition of wealth but insisted that it be lawfully acquired by honest means and that a portion of it would go to the poor. He advised his followers
"To give the laborer his wages before his perspiration dried up."
He did not encourage beggary either and stated that
"Allah is gracious to him who earns his living by his own labour, and that if a man begs to increase his property, Allah will diminish it and whoever has food for the day, it is prohibited for him to beg."
To his wife he said, "O A'isha, love the poor and let them come to you and Allah will draw you near to Himself." [Sahih Bukhari]
One or two instances of the Prophet's (s.a.a.w.) concern for the poor may be given here. A Madinan, Ibad Bin Sharjil, was once starving. He entered an orchard and picked some fruit. The owner of the orchard gave him a sound beating and stripped off his clothes. The poor man appealed to the Prophet (s.a.a.w.) who remonstrated the owner thus:
"This man was ignorant, you should have dispelled his ignorance; he was hungry, you should have fed him."
His clothes were restored to the Madinan and, in addition, some grain was given to him [Abu Dawood]
A debtor, Jabir Bin Abdullah, was being harassed by his creditor as he could not clear his debt owing to the failure of his date crop. The Prophet (s.a.a.w.) went with Jabir to the house of the creditor and pleaded with him to give Jabir some more time but the creditor was not prepared to oblige. The Prophet (s.a.a.w.) then went to the oasis and having seen for himself that the crop was really poor, he again approached the creditor with no better result. He then rested for some time and approached the creditor for a third time but the latter was adamant. The Prophet (s.a.a.w.) went again to the orchard and asked Jabir to pluck the dates. As Allah would have it, the collection not only sufficed to clear the dues but left something to spare. [Sahih Bukhari]
His love for the poor was so deep that he used to pray: "O Allah, keep me poor in my life and at my death and raise me at resurrection among those who are poor." [Nasai]
THE SIMILITUDE WITH WHICH ALLAH'S APOSTLE (MAY PEACE BE UPON HIM) HAS BEEN SENT WITH GUIDANCE AND KNOWLEDGE
Abu Musa reported Allah's Apostle (may peace be upon him) as saying: The similitude of that guidance and knowledge with which Allah, the Exalted and Glorious, has sent me is that of rain falling upon the earth. There is a good piece of land which receives the rainfall (eagerly) and as a result of it there is grown in it herbage and grass abundantly. Then there is a land hard and barren which retains water and the people derive benefit from it and they drink it and make the animals drink. Then there is another land which is barren. Neither water is retained in it, nor is the grass grown in it. And that is the similitude of the first one who develops the understanding of the religion of Allah and it becomes a source of benefit to him with which Allah sent me. (The second one is that) who acquires the knowledge of religion and imparts it to others. (Then the other type is) one who does not pay attention to (the revealed knowledge) and thus does not accept guidance of Allah with which I have been sent. (Muslim, Book 030, Number 5668)
It has been narrated on the authority of Hadrat Anas Ibn Malik (may Allah be pleased with him) that eighty persons from the inhabitants of Makka swooped down upon Allah's Messenger (may Allah's blessings and peace be upon him) from the mountain of Tan'im. They were armed and wanted to attack the Holy Prophet (may Allah's blessings and peace be upon him) and his Companions unawares. He (the Holy Prophet) captured them but spared their lives. So, Allah (The Glorified and the Exalted) revealed the verse:
"And It is He Who restrained your hands from them and their hands from you in the valley of Makkah after He had given you a victory over them." (48:24)
by Maulana Wahiduddin Khan
Biographies of the Prophet usually treat their subject as if he were a person endowed with great magical powers, one who by mysterious means brought the whole of Arabia under his wing. These books read like fairy tales; even events, which have no miraculous content, have been given a fanciful, miraculous interpretation. Take the case of Suhaib Ibn Senan’s migration from Mecca to Medina. When some Quraysh youths blocked his path, Suhaib pleaded with them: “If I let you have all my property, will you let me go?” They said that they would. Suhaib had a few ounces of silver with him. He gave it all to them and carried on to Medina. According to a tradition in Baihaqi, Suhaib said that when the Prophet saw him in Medina he told Suhaib that his trading, that is, his handing over of his property to the Quraysh, had been very profitable. Suhaib, according to the tradition, was astounded, for no one had arrived in Medina before him who could have brought the news. “It must have been Gabriel who told you,” he said to the Prophet.Read more...
"Those who believe, and those who are Jews, Christians, Sabeans, all those who believe in God and in the Day of Judgment and do the good works, all of them have their merit with their Lord. They have no reason to fear nor will they grieve." [Qur'an, 2:62]
Has the world known any tolerance wider than this? Whoever believes in God, in the Day of Judgment, and in doing good works will have his merits with his Lord. No difference separates the believer from those whom the Islamic call has not reached, whether Jews, Christians, or Sabeans. [Commenting on this verse, al Tabari wrote in his exegesis: "'Those who believe' refers to the people who believed in the Prophet of God.' 'The Jews' refers to those who gave themselves this name as a derivation from their statement, 'We have returned to You,' that is, 'we have repented.' 'The Christians,' are the followers of Jesus. They were called by this name-nasara-in derivation from the name, Nazareth, the village of Jesus in Palestine. According to another view, the derivation was one of Jesus' statements, 'And who are my helpers-ansar in God?' 'The Sabeans' are, according to one view, those who worship the angels. According to another view, the Sabeans were a people who believed that there is no God but God but had neither scripture nor prophet. Their religion may be characterized by no other statement except that there is no God but God. According to a third view, the Sabeans were a people without religion." Al Tabari explained the verse as follows: "Those who believe in God and in the reality of resurrection after death, in the Day of Judgment, who do the good works in obedience to God-such men have their merit with their Lord; that is, they have the merit earned by their good works. As for the statements 'they have no reason to fear' and 'neither shall they grieve,' the meaning which God-May He be adored-intended is that those people have no reason to fear any of the terrors of the Day of Judgment, nor will they grieve for all the good things of the world which they left behind when they come to know all the bliss which God has reserved for them in Paradise." Following these comments, al Tabari mentioned that this verse was revealed in reference to those Christians who guided Salman al Farisi and converted him to their religion, announcing to him that an Arab prophet would come forth and asking Salman to verify the identity of such prophet with given signs and to follow him if he could find him. After Salman converted to Islam, he told the Prophet about those Christians, and the Prophet replied: "0 Salman, those people belong to Hell." Salman was grieved, and on this account, God revealed the verse: "Those who believe, the Christians, etc." According to another view. God had revoked this verse with another verse, namely, "Whoever seeks another religion besides Islam, it will not be accepted of him" (Qur'an 3:85). However, al Tabari adds: "What we have mentioned at the beginning is the closer to the commonsense meaning of the revelation because God-May He be praised-could not have restricted merit for the good works and faith to some of His creatures rather than to others. The predicate of the verse therefore belongs to every subject mentioned therein, including the Muslims." A confirmation of this view of al Tabari is that it may be said in regard to the verse, "Whoever seeks another religion besides Islam, it will not be accepted of him." It applies to those .Muslims who seek another religion besides Islam, after they have been born into Islam or come to believe in it. As to those who are born in another religion, and those whom the Islamic call has not reached without falsification, their case will be like that of those who have gone before the advent of Muhammad and his prophethood, and who have not come to know of his message as it is and without falsification. (See further Ibn Jarir al Tabari, Kitab al Tafasir, Vol. 1, pp. 253-57.)]
God-may He be adored-further says: "Of the people of the Book, some believe in God, in what has been revealed to you, and what has been revealed to them. These revere God and fear Him and do not exchange the revelations of God for a mean price. To them belongs their reward with their Lord. God is quick to take account." [Qur'an 3:199] How far is all this from our world dominated as it is by western civilization? How far is the tolerance of Islam from the national and religious fanaticisms of the West and all the wars and catastrophes which it has contributed to human history!