Rules of Islamic life

Way of behaving needy persons

Persons are different from each other in various aspects in the society. In other words, some of persons are highly powerful and talented and others are weak. Such a matter causes that persons have different incomes in the society and use facilities differently. Therefore, some persons do not have enough income to meet their needs, become maimed and sick, go bankrupt and generally become needy.
Of course, according to verses of Quran and narrations, needy persons incorporate different groups such as: orphans, poor persons, debtors, loafers and wayfarers.
The religion of the Islam issues recommendations so that equality among persons can be established and all of persons in different classes can enjoy the life equally and if persons follow the recommendations, they will achieve happiness.

Indicators

1. Infaq (charity)
Infaq (charity) in the path of God is a solution that Islam has considered so that needy persons can be helped and poverty can be eradicated in the society. According to Quran and religious texts, the word '' Infaq'' means donation of wealth and other things to needy and poor person in path of God and it follows a lot of purposes and benefits for a person that donates properties and other things (Infaq), a person that is donated and even all persons in the society. (1)
Imam Ali (peace be upon him) states
''فَمَنْ آتَاهُ اللَّهُ مَالًا فَلْيَصِلْ بِهِ الْقَرَابَةَ وَ لْيُحْسِنْ مِنْهُ الضِّيَافَةَ وَ لْيَفُكَّ بِهِ الْأَسِيرَ وَ الْعَانِيَ وَ لْيُعْطِ مِنْهُ الْفَقِيرَ وَ الْغَارِمَ وَ لْيَصْبِرْ نَفْسَهُ عَلَى الْحُقُوقِ وَ النَّوَائِبِ ابْتِغَاءَ الثَّوَابِ فَإِنَّ فَوْزاً بِهَذِهِ الْخِصَالِ شَرَفُ مَكَارِمِ الدُّنْيَا وَ دَرْكُ فَضَائِلِ الْآخِرَةِ إِنْ شَاءَ اللَّه'' (2)
There are a lot of ways and references that clarify and explain how to do Infaq (charity) and it can be divided in different point of views.
*a. Infaq from pure and clean property
Infaq is the best way of spending wealth. Therefore, it should not be provided through illegal and deviational ways, but it should be pure and clean property so that it can be valuable. Exalted God states
''يا أَيهَا الَّذينَ آمَنُوا أَنْفِقُوا مِنْ طَيباتِ ما كَسَبْتُمْ وَ مِمَّا أَخْرَجْنا لَكُمْ مِنَ الْأَرْضِBaqarah/ 267''
''Ye who believe! Give of the good things which ye have (honourably) earned, and of the fruits of the earth''.
Imam Sadeq (peace be upon him) explains this feature in his conversation with one of sanctimonious idiots. He followed the man secretly so that he himself could witness action of the man. He saw that the man took two loaves of bread from a bakery. Then he robbed two pomegranates from a grocery. Afterwards, he donated them to a sick person and left there. Imam Sadeq (peace be upon him) faced to him in a quiet place and said to him '' I have heard a lot of good things about you, but today I saw you robbing the bread and the pomegranates from the bakery and the grocery. I want to know the reason why you did it''. The man said '' it seems that you are Jafar Bin Muhammad, but that's a pity that you don't know the religion of your grandfather although you are related to the messenger of God''. Imam Sadeq stated '' yes I am. How come are you saying that I don't know the religion of my grandfather?'' the man said '' God states in Quran '' if some does good action, God will reward them ten times more and if someone does bad actions, God will punish them the same way. I robbed the two loaves of bread and two pomegranates and it will be considered as four bad actions. In return, I donated the four things to the needy person and it will be considered as forty good actions. In conclusion, thirty six good actions will be recorded for me''. Then Imam Sadeq (peace be upon him) stated
''ثَكِلَتْكَ أُمُّكَ أَنْتَ الْجَاهِلُ بِكِتَابِ اللَّهِ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ «انَّما يتَقَبَّلُ اللهُ مِنَ الْمُتَّقينَ ''
Al- Maaida/27
''Recite to them the truth of the story of the two sons of Adam. Behold! they each presented a sacrifice (to Allah): It was accepted from one, but not from the other. Said the latter: "Be sure I will slay thee." "Surely," said the former, "Allah doth accept of the sacrifice of those who are righteous''.
''إِنَّكَ لَمَّا سَرَقْتَ الرَّغِيفَيْنِ كَانَتْ سَيِّئَتَيْنِ وَ لَمَّا سَرَقْتَ الرُّمَّانَتَيْنِ كَانَتْ سَيِّئَتَيْنِ وَ لَمَّا دَفَعْتَهُمَا إِلَى غَيْرِ صَاحِبِهِمَا بِغَيْرِ أَمْرِ صَاحِبِهِمَا كُنْتَ إِنَّمَا أَضَفْتَ أَرْبَعَ سَيِّئَاتٍ إِلَى أَرْبَعِ سَيِّئَاتٍ وَ لَمْ تُضِفْ أَرْبَعِينَ حَسَنَةً إِلَى أَرْبَعِ سَيِّئَاتٍ'' (3)

b. Sincere Infaq (charity)

In Islam, value of each action depends on its divine intention and norm of purity of each action is related to inner intention of a person. A person is aware well of whether he or she has done a good action in path of God or not. If a good action is not done sincerely in path of God, it will not be accepted by God. In fact, it seems as if a good action has not been done so that it can be accepted. Infaq (charity) is considered under this general rule. Quran states in Baqarah Surah in verses 264, 265 that insincere charity is not accepted and sincere charity is accepted. Moreover, Quran explains value of sincere charity and lack of value of insincere charity;
'' يا أَيهَا الَّذينَ آمَنُوا لا تُبْطِلُوا صَدَقاتِكُمْ بِالْمَنِّ وَ الْأَذي‏ كَالَّذي يُنْفِقُ مالَهُ رِئاءَ النَّاسِ وَ لا يُؤْمِنُ بِاللَّهِ وَ الْيوْمِ الْآخِرِ فَمَثَلُهُ كَمَثَلِ صَفْوانٍ عَلَيهِ تُرابٌ فَأَصابَهُ وابِلٌ فَتَرَكَهُ صَلْداً لايَقْدِرُونَ عَلي‏ شَي‏ءٍ مِمَّا كَسَبُوا... وَ مَثَلُ‏الَّذينَ يُنْفِقُونَ أمْوالَهُمُ ابْتِغاءَ مَرْضاتِ اللهِ وَ تَثْبيتاً مِنْ انْفُسِهِمْ كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصابَها وابِلٌ فَآتَتْ اُكُلُها ضِعْفَينِ...''
Sincere believers devote themselves and their properties to God and they should follow orders of God. When they donate their property (Infaq), they do not get any expectation from needy persons, do not disgrace them with their money and do not dishonor themselves. If donators act such ugly actions, they will not only weaken value of their action, but they will also reveal their vicious inner. Therefore, Quran warns
''الَّذينَ يُنْفِقُونَ امْوالَهُمْ في سَبيلِ اللَّهِ ثُمَّ لا يُتْبِعُونَ ما انْفَقُوا مَنّاً وَ لا اذًي لَهُمْ اَجْرُهُمْ عِنْدَ رَبِّهِمْ وَ لا خَوْفٌ عَلَيهِمْ وَ لا هُمْ يَحْزَنُونَ''
Imam Ali (peace be upon him) states
''آفَةُ السَّخاءِ الْمَنُّ'' (4)

b. Moderation in Infaq

Islam is the religion of justice and moderation and it prevents its followers from going extremes in good actions a part from tyranny. It considers this general rule about Infaq and extols special persons of God in this way;
''وَالَّذينَ اذا انْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَينَ ذلِكَ قَواماًAl-Furqaan/67 ''
Amir Al-Momenin (peace be upon him) states
''أقْبَحُ الْبَذْلِ السَّرَفُ'' (5)
Acceptable moderation in Infaq should be done in two ways:
1. Considering financial condition of donators: it means that a donator should not be stingy in helping needy persons and should not also donate all of his or her properties and they make themselves needy and desperate.
Verse 29 in Al-Israa Surah expresses such a matter. (6)
Considering condition of needy persons: a donator should consider their condition and qualification and should donate them fairly. Moreover, they should prefer pious persons, kin and honorable persons to others and they should grant them fairly and each one is donated based on level of their need.

c. Exposed assistance (vajeb Infaq)

Imam Sadeq (peace be upon him) states
''فَكُلُّ مَا فَرَضَ اللَّهُ عَلَيكَ فَإِعْلَانُهُ أَفْضَلُ مِنْ إِسْرَارِهِ'' (7)

d. Mostahab Infaq ( mostahab Infaq)

Imam Sadeq (peace be upon him) continues the above Hadith
''وَ كُلُّ مَا كَانَ تَطَوُّعاً فَإِسْرَارُهُ أَفْضَلُ مِنْ إِعْلَانِهِ'' (8)

e. Immediate donation

Imam Sadeq (peace be upon him) states
''أَفْضَلُ الصَّدَقَةِ أَنْ يُعْطِي الرَّجُلُ بِيدِهِ إِلَي السَّائِلِ'' (9)
Following the points, a devout person considers high degrees of Infaq in his or her Islamic lifestyle and tries to achieve high degrees of Infaq. Therefore, they do not suffice to their vajeb financial Infaq and resorting innocent Imams, they tend mostahab financial Infaq, donate their property selflessly, devote a part of their property and wealth to poor and needy persons and assist them constantly .
''For the (needy) who asks and him who is prevented (for some reason from asking''.

f. Priority to needy kin

Quran states
''...وَ بِالْوالِدَيْنِ إِحْساناً وَ بِذِي الْقُرْبي...'' Nisaa / 36
''And do good- to parents, kinsfolk''.
The above verse expresses that closer relationship donators have with needy persons, more reward they will be given.
Hence, the prophet states
''الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَ هِيَ عَلَى ذِي رَحِمٍ إِثْنَتَانَ صَدَقَةٌ وَ صِلَةٌ''

2. Companionship and appeasement

Infaq is not only thing that a destitute person needs, but a part of their needs is also to grant kindness and emotion that they were deprived of. In fact, such emotional needs can be met if they are under patronage. A devout should be aware of needy persons in the society especially kin and a part from Infaq, companionship with needy persons and their patronage should not be neglected.

a. Overseeing destitute houses

One of things that represent companionship and patronage is to oversee houses of needy persons. Periodical overseeing of destitute houses and eating food with them heighten their spirit and make their children cheerful. Moreover, it causes that they become enthusiastic to Islamic system and in critical times, they pioneer against foes.

b. sympathy and soft remarks

God orders to the prophet '' if you have nothing for Infaq, at least talk to them with mildly'';
Way of behaving old persons
Generally, as persons become older, physical changes of their body and mind provide ground of their senility.
The messenger of God and innocent Imams have devoted prominent social positions for old persons with their precious and valuable remarks and they have demonstrated them as glorious and magnificent as all of persons should look at them with concepts such as experience, sagacity and dignity rather than laxity and neediness. When old persons are glorified so much, it makes persons in the community need old persons and they do not imagine that they need them
''To clarify the valuable position of old persons in the Islam, the prophet of the Islam grants them rank of prophet in leadership of tribe and family because old period is full of maturity, experience and perfection. Certainly, using experience of old persons will be solution of the society''. (11)
Imam Ali (peace be upon him) states about value of experience and thought of old persons
''رَأْي الشَّيخِ أَحَبُّ إِلَيَّ مِنْ جَلَدِ الْغُلَامِ'' (12)

Indicators

1. Respect

One of rights of old persons is that families consider same rank and dignity that Islam devotes to them since they attempt in the path of the Islam. Therefore, families should not consider as unwanted members and respecting them is a human duty that Islam has determined.
Respecting old persons has a special importance in Islamic lifestyle; especially, respecting them among family members and in the society has been highly emphasized. An old person came to the messenger of God. Persons that had sat in the presence of the prophet ignored him. The messenger felt gloomy from their impolite behavior and stated to them
''لَيسَ مِنَّا مَنْ لَمْ يُوَقِّرْ كَبِيرَنَا...'' (13)
Imam Sadq (peace be upon him) narrates from the messenger of God
''مِنْ إِجْلَالِ اللَّهِ إِجْلَالُ ذِي الشَّيبَةِ الْمُسْلِم‏'' (14)
sources:
1. At-Tawba Surah/ 103; Al-Baqarah Surah/ 264; Nisaa Surah/ 38; Muhammad Bin Hasan Hor Ameli, v9 p 13
2. Nahj/ Khotbe 142
3. Abd Ali Bin Jome Al-Orusi Al-Hoveizi, v 1/ pp.
614, 615
4. Muhammad Bin Ali ibn Babuye (Sheikh Saduq); Al-Khesal, v 2/ p 416
5. Muhammad Bin Ali ibn Babuye (Sheikh Saduq); Al-Khesal, v 2/ p 359
6. وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا Al-Israa Surah/29
7. Muhammad bin Yaghub Kalini, v3 p 501
8. Muhammad bin Yaghub Kalini, v3 p 501
Muhammad Bin Hasan Hor Ameli, v 6 p 166.9
10. Muhammad Javad Najafi Khomeini; '' easy interpretation'' , Islamie, Teharn, 1398, v 3 p 226
11. Hussein Bafkar; Sayeban Mehr,, Qom, center of Islamic researches of …., p 22, 2003
12. Nahj, khotbe 86
13. Muhammad Bin Yaghub Kalini, v 2 p 165
14. Muhammad Bin Yaghub Kalini, v 2 p 165