December 20, 2024
As a Moslem, we are all aware of how the Qur’ān emphasises the important role of the orphans and the needy in the life of mankind. In fact, Allah, the One True God with all His Wisdom, has placed them in a special surah in the Qur’ān, Surah Al Ma’un, which is a short surah in the last juz.
Before proceeding further with this essay, we need to know that in order to find the explanation of a topic from each verse in a Surah, we must look for other verses in other Surahs that discuss the same topic so that we are able to find the connection between one another in such a way that a system of meaning (understanding) is established in ourselves that is ‘Clarity of enlightenment of a topic in the Qur’ān.’ This is what our beloved teacher Maulana Imran Nazar Hosein has always taught us, with the term ‘The Qur’ān and the Stars’. That is, a methodology of studying, analysing and understanding the Qur’ān like studying the stars in the night sky that form a constellation, so that they can provide direction for fishermen who are sailing at the night.
In the Qur’ān Surah Al-Maun verses 1-4, Allah says:
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيْم
“In the Name of Allah, the Most Compassionate, the Most Merciful.”
اَرَءَيۡتَ الَّذِىۡ يُكَذِّبُ بِالدِّيۡنِؕ ١
“Have you seen the one who denies the Recompense?”
فَذٰلِكَ الَّذِىۡ يَدُعُّ الۡيَتِيۡمَۙ ٢
“These are the ones who abandon [oppress, tyrannise, are unjust to] the orphans.”
وَلَا يَحُضُّ عَلٰى طَعَامِ الۡمِسۡكِيۡنِؕ ٣
“And does not encourage the feeding (help & assistance) of the poor.”
فَوَيۡلٌ لِّلۡمُصَلِّيۡنَۙ ٤
“So woe to those [people] who perform the prayer (those who worship).”
It is as plain and clear as the sun in broad daylight that the position of the orphans and the needy is crucial in the lives of Muslims. Honouring them, behaving kindly and fairly towards them, helping and caring for them, all of this is an obligation and part of the true faith of every Muslim on this earth. “Because universal kindness is not achieved by ritual prayer alone and it is a real loss for those who pray but are negligent in implementing their prayers.” To emphasise this point, Allah has stated in the Qur’ān Surah Al-Baqarah verse 177 below.
لَيۡسَ الۡبِرَّ اَنۡ تُوَلُّوۡا وُجُوۡهَكُمۡ قِبَلَ الۡمَشۡرِقِ وَ الۡمَغۡرِبِ وَلٰـكِنَّ الۡبِرَّ مَنۡ اٰمَنَ بِاللّٰهِ وَالۡيَوۡمِ الۡاٰخِرِ وَالۡمَلٰٓٮِٕکَةِ وَالۡكِتٰبِ وَالنَّبِيّٖنَۚ وَاٰتَى الۡمَالَ …عَلٰى حُبِّهٖ ذَوِى الۡقُرۡبٰى وَالۡيَتٰمٰى وَالۡمَسٰكِيۡنَ وَابۡنَ السَّبِيۡلِۙ
“It is not that turning your face towards the east and the west is a righteousness (ritual prayer); rather, it is believing in Allah, the last days, the angels, the Books, the prophets, and giving away one’s beloved possessions to one’s relatives, orphans, the needy, travellers (in need of help), and the beggars; and (freeing) slaves, …”
Our worships, our prayers, our recitations, our servitude to Allah Azza wa Jalla is not just a mere ritual routine let alone just to show off how successful and how luxurious we are with titles, statuses, occupations and positions in our religious life. It is our actions, attitudes and behaviours that are the real proof of the true manifestation of our worship to our Lord.
In the same surah, Surah Al Baqarah verse 220, Allah says:
فِى الدُّنۡيَا وَالۡاٰخِرَةِؕ وَيَسۡـــَٔلُوۡنَكَ عَنِ الۡيَتٰمٰىؕ قُلۡ اِصۡلَاحٌ لَّهُمۡ خَيۡرٌ ؕ وَاِنۡ تُخَالِطُوۡهُمۡ فَاِخۡوَانُكُمۡؕ وَاللّٰهُ يَعۡلَمُ الۡمُفۡسِدَ مِنَ الۡمُصۡلِحِؕ وَلَوۡ شَآءَ اللّٰهُ لَاَعۡنَتَكُمۡؕ اِنَّ اللّٰهَ عَزِيۡزٌ حَكِيۡمٌ ٢٢٠
“Upon the world and the Hereafter. And they ask you (Muhammad) about orphans. Say, ‘It is best to look after their welfare. And if you associate with them, then they are your brothers. And Allah knows those who do harm (injustice and corruption) and those who intends good. And if Allah wills, He will not make it difficult for you. Surely Allah is the AlMighty, All-Wise.”
And in Surah An-Nisa verse 36, Allah says:
وَاعۡبُدُوا اللّٰهَ وَلَا تُشۡرِكُوۡا بِهٖ شَيۡــًٔـا وَّبِالۡوَالِدَيۡنِ اِحۡسَانًا وَّبِذِى الۡقُرۡبٰى وَالۡيَتٰمٰى وَ الۡمَسٰكِيۡنِ وَالۡجَـارِ ذِى الۡقُرۡبٰى وَالۡجَـارِ الۡجُـنُبِ وَالصَّاحِبِ بِالۡجَـنۡۢبِ وَابۡنِ السَّبِيۡلِ وَمَا مَلَـكَتۡ اَيۡمَانُكُمۡ اِنَّ اللّٰهَ لَا يُحِبُّ مَنۡ كَانَ مُخۡتَالًا فَخُوۡرَا ٣٦
“Worship Allah and associate nothing with Him, and do good to parents, relatives, orphans, the needy, the near neighbour, the distant neighbour, the companion, the ibnu sabil, and the slave that you have. Verily, Allah does not like those who are proud and boastful.”
Then in Surah Al-Insan verse 8, Allah again emphasises in His verse:
وَيُطۡعِمُوۡنَ الطَّعَامَ عَلٰى حُبِّهٖ مِسۡكِيۡنًا وَّيَتِيۡمًا وَّاَسِيۡرًا ٨
“And they give their favourite food to the needy, the orphan, and the captive.”
From some of the verses above, we should also realise how the orphans and the needy have rights in the spiritual life of Muslims until they are in their graves. Treat them with kindness, equality, equity, fairness and balance. Pay close attention to the welfare of their lives. Helping and protecting them. This is the terminology of ‘giving food that we love to the needy and the orphans’. And last but not least, providing quality education so that they can eventually become independent, sovereign and prosperous in their lives. As in the wise saying where the author makes a slight revision adjusted to the context of this essay, which is:
“Give the orphan and the needy a fish, and you feed him for one day. Teach them to fish, and you will feed them for a lifetime.“
Not only the numerous warnings and commands that Allah has given us on the topic of orphans and the poor, but the anticipation of the reality that there will be actions or treatment of people who violate or deny what has been explained above, is also confirmed by Allah in the Qur’ān surah Ad-Duha verses 9-10.
فَاَمَّا الۡيَتِيۡمَ فَلَا تَقۡهَرۡؕ ٩
“As for the orphans, then do not abuse [oppress, corrupt and exploit them].”
وَاَمَّا السَّآٮِٕلَ فَلَا تَنۡهَرۡؕ ١٠
“And to those who beg [the needy], do not rebuke [ridicule, belittle, demean them].”
There is no such thing as a coincidence in all the information contained in the Holy Qur’ān. There is always wisdom in the form of intent, purpose, reason, cause and effect that are interconnected with each other for those who think and for those who believe in it. In Surah Ad-Duha verses 9 and 10 above, as a consequence of the Qur’ān being the last scripture for mankind in the end times, the Qur’ān has anticipated that in the lifetime of mankind in the end times, there will be many people who will mistreat the orphans and the needy. People who mistreat them, exploit them, take advantage of their weakness and powerlessness, with various actions, attitudes and behaviours that do not reflect the actions of good people, believers, and religious people. However, it is strange that these people wrap themselves in the cloak of religion, or wrap themselves in the cloak of status, position and title, as if the world is in their hands that they can play with as they please, while Allah dislikes and even despises people who are arrogant, boastful and proud of themselves.
The philosophy of quranic farmer
It is undeniable that the portrait and image of the farmer profession today is very low and not attractive at all in the eyes of the people generally. Even sadly, the majority of the farmer profession is filled by people who are less well-off. So that those (farmers) who have the status as parents, of course, do not want their children, their successor generation to continue their legacy. As for when someone speaks about the status of rich farmers and successful farmers, the farmers they are referring to are not real farmers, but only collectors or entrepreneurs engaged in agriculture whose hands and feet rarely come into contact with the soil, who very rarely sweat under the bright sun, who very rarely experience wounds or blisters from touching thorns or being cut by sickles, machetes, hoes, etc.
When we learn from the history of our ancestors, we should realise that invaders and robbers will only plunder a flourishing and prosperous nation. This is very simple logic and is easily accepted by common sense. Thus, it is clear that our ancestors were a very prosperous society. But what was their profession that made them live in prosperity? Were they businessmen? Officials? Military? Professors? Lecturer? Civil Servants? The answer is of course none of those professions. And the most appropriate answer is Farmer. Our ancestors planted, nurtured and reaped with principles and values based on devotion and sacrifice to their One God. Then they traded with the surplus crops they had after fulfilling the needs of their family and community (society), with the intention of expanding their knowledge, insight and relationship with other humans on this earth. The rest of their time is spent in worship and service to God. This is one of the wisdoms of our ancestors that has been lost from our nation’s civilisation today.
The wisdom of people who are farmers is disappearing from the majority of the lives of farmers today. By reasons of the economic demands of his family for the education of his children, the need for comfort in his household life such as houses, vehicles and other supporting equipment, to the point of exceeding the limits of his ability and adequacy. Worldly lusts have also taken over the hearts of today’s farmers. So much so that they do everything they can without considering the impact and consequences, whether it is good or bad for God’s Creation or for themselves, their families and their communities. I am what I am, I am what I do, and whatever I produce is only for myself and my family, and the rest of God’s Creation is nothing but dry leaves floating in the air that will perish on its own.
“When empathy, respect, appreciation, love and compassion towards the universe created by God, have evaporated into the sky that will never be touched by the heart that is deliberately dumb, deaf and blind, then witness the impact and consequences, sooner or later. Because the chickens will always come home to roost.”
Truly, what a sad reality we live in today. A condition in which humans have moved away from the holy guidance and guidelines of their lives. Where man has moved away from his nature as a being sent by his Lord to the face of the earth to become a Khalifah who can bring the Grace and Blessings of his Lord to the universe.
The moral and spiritual decline of a human being will always be directly proportional to the decline of his welfare, prosperity, happiness and peace in his life on this earth. And it is only those whose hearts have become dumb, deaf and blind, who think that only material-based wealth is the measure of increasing welfare, prosperity, happiness and peace in their lives on this earth.
Then what is the solution? How can we change it? How can we fix it?
Before establishing this Foundation, the author had been active as a farmer in a rural village in one of the regions in South Sulawesi Indonesia by pioneering and running a programme we called ‘natural food forest,’ with its mission to empower local farming communities through the application of sustainable natural agricultural integration systems. Readers can see our track record here (anoafarm). But over a period of four years, we finally decided to discontinue the programme, meaning that we had failed. But of course we will not give up instantly. Because it is precisely based on the various experiences we gained while running the programme that this Foundation can stand with its special programme, namely the quranic school of agriculture, and our writings on this website are explaining the knowledge and insights that we gained from our experiences. Illa Masha Allah.
When we encounter a problem in life, the first thing we should focus on is where the grass root or foundation of the problem lies. And the grass root or foundation of the problem of the topic being discussed is, of course, moral and spiritual decadence resulting in the absence of internal (spiritual) wisdom and insight from mankind in living all forms of life activities, as we have stated earlier. The majority of people, especially farmers, no longer care about the values and principles of what is good and what is bad, what is right and what is wrong. Their focus is only on material gain, even if they have to oppress, tyrannise and sacrifice anything or anyone. And look carefully at what has happened, what has resulted from this kind of attitude and behaviour. The impact and consequences.
Even if the government or the private sector or academics pour billions or even trillions of funds sending various kinds of assistance in the form of programmes, supporting equipment, social funds, etc., nothing will change at all. There may be changes in the short term, but when it comes to the long term, it will eventually collapse. Despite the jargon of sustainability being touted here and there at great expense, it will all be for no purpose at all. It will only be used as a vehicle to increase the coffers of wealth, and the self-existence of a certain person or parties. Because in its essence, what must be repaired and changed is the moral and spiritual of the people first. And this applies to all sides, whether in terms of the farmers, the community, the government, the officials, the private sector, the academics, the teachers, the ulamas or religious leaders, and all of the people involved in the unity of society, nation and state. The critical question is “Is there a possibility that this (moral and spiritual improvement) of the subjects mentioned above, can be manifested when arrogance and pride in wealth, throne, status, title and fame have become their new gods?”
These are the reasons that we stated behind our vision and mission in regenerating the Quranic Farmers, where we strongly believe with and by the permission of Allah the All-Wise, that this path can be a positive and correct solution in overcoming the roots of the above problems. Because of our belief that the Qur’ān is the only source of Absolute Truth, then the guidance, guidelines, regulations, laws, manners, ethics, etc., in conducting all forms of our activities in our life of this world, especially as a farmer, must be based on, or submit only to the Qur’ān.
The philosophy of Quranic Farmers is none other than the approach of human attitude, behavior and character in living the process of their life on earth, through the application of knowledge (insight) that is achieved externally (intellectual-rational faculty) and can be accepted properly and correctly by the knowledge (insight) from within the heart (spritual intuitif insight). Where the Qur’ān gets the highest position above all as an absolute source of truth and therefore, all guidance, guidelines, rules, laws, principles and values that are implemented must be submitted and obedient to the Qur’ān .
The main principles in this quranic farmer philosophy are basically well known by Muslims, namely Hablumminalllah, Hablum minannas, and Hablum minal ‘alam. But what is the significance of a knowledge when it is only limited to theory but minimal or even no implementation at all.
In hablumminallah, a quranic farmer is bound to submit and obey the Qur’an totally. Whatever form of expertise, insight (knowledge) they get from the Qur’an, whether they like it or not, accept it or not, whether they are ready or not, they must implement it wholeheartedly which is filled with patience, devotion and sincerity in totality, because understanding will definitely come afterwards with the permission of Allah, the All-Wise. And all forms of truth from the insights (knowledge) they get from the results of their research (observation), implementation in the field, and all forms of truth from other external knowledge they obtain, there is only one that can confirm its validity, none other than the Qur’an alone.
In hablum minannas, a quranic farmer will seek and struggle to plant, nurture, maintain and develop a sense of empathy, appreciation, respect, manners, ethics, morals, love and compassion for fellow human beings regardless of the diverse differences they have, whether it is the differences in beliefs (religion), groups, tribes, races, nations, etc. This is commanded by Allah in Surah Al-Hujurat verse 13:
يٰۤاَيُّهَا النَّاسُ اِنَّا خَلَقۡنٰكُمۡ مِّنۡ ذَكَرٍ وَّاُنۡثٰى وَجَعَلۡنٰكُمۡ شُعُوۡبًا وَّقَبَآٮِٕلَ لِتَعَارَفُوۡا اِنَّ اَكۡرَمَكُمۡ عِنۡدَ اللّٰهِ اَ تۡقٰٮكُمۡ اِنَّ اللّٰهَ عَلِيۡمٌ خَبِيۡرٌ ١٣
“O mankind, indeed We have created you from a man and a woman and made you into nations and tribes so that you may understand each other (know each other, respect each other and appreciate each other). Verily, the noblest among you in the sight of Allah is the most pious among you (not from your lineage, status, wealth and position). Verily, Allah is All-Knowing and All-Aware.”
Whereas in hablum minal ‘alam, a quranic farmer will try and struggle to plant, care for, maintain, develop, manage and cultivate with a full sense of empathy, appreciation, respect, manners, ethics, morals, love and compassion, for his food sources, natural resources, and natural ecosystems to remain balanced, fair and sustainable. Thus creating a harmonious living environment for all of God’s creatures in this universe.
This is the best and true function and role of a human being who is entrusted to be a khalifah who can bring God’s mercy and blessings to the universe, to the universe, and to the universe!
وَمَاۤ اَرۡسَلۡنٰكَ اِلَّا رَحۡمَةً لِّـلۡعٰلَمِيۡنَ ١٠٧
“And We have not sent you except to be a mercy to the worlds.”
Qur’an Surah Al-Anbiya verse 107
And this philosophy will then become part of the character of each individual which we call Khalifah Fil Ard. Insha Allah…
The Orphans, Dhuafa and Quranic Farmers
There are several reasons why we strongly believe that orphans and the needy have a crucial role to play in regenerating the Quranic Farmers today. Where a blazing fire is like fresh water, on the contrary, the fresh water is like a blazing fire.
The first one is in terms of capacity and capability. The lifestyle of a Quranic farmer is very modest and unpretentious, with no luxury, comfort and splendor of worldly knick-knacks involved in his life. For them, life in the world is a short journey in the process of living a form of struggle, a totality sacrifice in the devotion and servitude of a human being to his God, the universe and all of God’s creations. The orphans and the needy have enormous self-capacity and potential in gaining self-capability in living this quranic farmer’s lifestyle.
The second is related to spiritual frequency. We all agree with the statement that when humans are at their lowest point, that is, when they experience calamities, disasters, or helplessness in facing situations and conditions that are very uncomfortable, unsafe, bad and dangerous, then the first thing they will do is remember their God, ask for forgiveness from their God, and ask for help and assistance from their God. The spiritual frequency in humans will jump high even to the maximum point when they are in these conditions or circumstances. Meanwhile, the orphans and the dhuafa have been accustomed to these situations and conditions of life, that is, living their daily lives at the lowest point, which makes them have a stable spiritual frequency and even higher than humans in general who have been accustomed to living comfortably, safely, luxuriously, magnificently, glamorously and full of momentary pleasures. By having this spiritual frequency, the orphans and the needy will be very easily able to accept, understand and live with all their hearts the knowledge and insights they will gain to become a quranic farmer.
The third is related to patience, sincerity and the pureness of the heart. The situation and condition of life in the modern world, which is sophisticated and magnificent, has brought mankind into a life that is getting away from the nature of the purity of his heart. Human arrogance and self-conceit are becoming more and more prevalent, so that they arrogantly compartmentalize human classes and castes into different groups measured by the level of ownership of status, wealth, throne and power. The orphans and the needy will of course be placed at the most basic or lowest level, in such a way that many forms of treatment that belittle them, demean them, oppress them, exploit them, etc., have become part of their daily lives. And these things are precisely what make the orphans and the needy have a level of capacity in patience, sincerity and the integrity of their hearts that exceeds that of humans in general, while this capacity is the most crucial of the terms and conditions for humans to become a quranic farmer.
The fourth is related to intention, passion and motivation. Being a quranic farmer is not about a self-success in enjoying the comfort, luxury and splendor of the world, but about a self-process in raising our “Degree” as humans before our Creator. Therefore, it is crucial that it takes a form of struggle, a sacrifice of totality in the devotion and servitude of a human being to his God, the universe and all of God’s creations. The orphans and the needy who have the three special aspects described above will find it very easy to find the harmony between their intentions, passions and motivations with the values and principles of a Quranic farmer.
And the fifth, the last, is related to the status and position before the Supreme Creator. Previously, in the introductory paragraphs of this essay, the author has presented several verses that explain and emphasize how the status, position, function and role of orphans and the needy in the life of mankind in the Qur’an. But the most astonishing and amazing for the author is a story in the Qur’an Surah Al-Kahf verses 65-82 which tells about the meeting of Prophet Khidir ‘alayhis salam with Prophet Musa ‘alayhis salam to the extent that the Messenger of Allah Muhammad sallallaahu ‘alayhi wassallam said, “…If Musa ‘alayhis salam was able to be patient, maybe we would be able to learn more from Khidir ’alayhis salam.” The statement of the Prophet sallallaahu ‘alayhi wassallam is certainly an affirmation of how important the story of the learning process experienced by Prophet Musa ‘alayhi salam at the time of his meeting with Prophet Khidir ‘alayhis salam. And of the three cases of lessons given by Prophet Khidir ‘alayhis salam to Prophet Musa ‘alayhis salam, two of them were about “helping, protecting and strengthening the orphans and the needy.” Illa Masha Allah. It is from this story that we are fully convinced that orphans and the needy have the status and position of people who are blessed and specially gifted by Allah, the Almighty. There is no coincidence in the Qur’an. Wallahu ‘alam
And therefore, insha Allah through the establishment and development of the first quranic school of agriculture program in Indonesia that we will implement, we pray with all our hearts, hopefully it can be part of the manifestation of our sacred intention to be involved and maximizing our function and role in helping, protecting and strengthening the orphans and the needy, as well as restoring the sacred nature of the function and role of Farmers in the life of mankind.
These are some of the main factors of our belief in the crucial role of orphans and the needy in the regeneration of Quranic Farmers as a manifestation of our struggle to restore the moral and spiritual condition of us in particular and mankind in general, thus altering the flow of future historical movements of mankind in a direction that is in harmony with the nature of mankind’s creation.
We are just ordinary people, who will never be free from sins, mistakes and oversights, who also have their own limits and capabilities. But that doesn’t mean that we can just sit back and bury our heads in the sand. We also have the right and responsibility from our God to maximize our function and role, in our struggle towards full devotion and sacrifice to the One God. This is the personal motivation within each of us as we continue to sail through Majma’ul Bahrain in the process of our repentance and our self-improvement.
Insha Allah…
With Love,
Awaluddin Pappaseng Ribittara,
Yaumul Isnin, 07 Jumadil Tsani 1446