Abu Hurairah (RadiyAllahu anhu) reported: Messenger of Allah (Sallellahu alaihi wa sallam) said:
*”A Miskin (needy) is not the one who can be turned away with a date-fruit or two, or a morsel or two. The true Miskin is one who, despite his poverty, abstains from begging”.*
[Al-Bukhari and Muslim].
In another narration Messenger of Allah (s.a.w.s.) said:
*” A Miskin is not the one who goes round begging from people and who can be turned away with a morsel or two, or a date-fruit or two. A true Miskin is he who does not find enough to suffice him, does not disclose his poverty so that he might be given alms, and does not stand up to beg”.*
[Al-Bukhari and Muslim].
Commentary:
This Hadith throws light on a very important problem relating to beggars who go door to door begging. They are, in fact, not poor because they accumulate a lot of wealth through small amounts which they collect every day. The real needy and poor are those who are not well-to-do, but their appearance and dress hide their poverty. Their self-respect does not permit them to make a request for help. The real purport of this Hadith is that it is the latter category of poor people, with a sense of self-respect, who should be given preference in financial help over the professional beggars because it is they who are really poor.
HELPER OF NEEDY = MUJAHID
Hadith:
Abu Hurairah (RadiyAllahu anhu) reported: The Prophet (Sallellahu alaihi wa sallam) said:
*”One who strives to help the widows and the poor is like the one who fights in the way of Allah.”*
The narrator said: I think that he (s.a.w.s.) added also:
*”I shall regard him as the one who stands up (for prayer) without rest and as the one who observes fasts continuously”.*
[Al-Bukhari and Muslim].
Commentary:
Here the words `widow’ and `poor’ have been mentioned for example only while they cover the whole range of indigent, invalid and needy people. Efforts for their care, support and welfare has been regarded equivalent to Jihad. Islam has done full justice in supporting the helpless individuals and the entire poor class of the society by elevating the status of those who undertake this noble task to the level of Mujahidun. It makes it clear that worship is not restricted to prayers and fasting only but also covers every good deed. Thus, those who are always mindful of the weak and the poor and constantly strive for their welfare are engaged in perpetual worship.