The Quran establishes a clear and insistent call to care for the poor, making it an integral part of righteous living. Among the fundamental qualities of the God-fearing, belief in the unseen and establishing prayer, is spending out of what We have provided them. Tafsir al-Jalalayn clarifies that this spending is "in obedience to God," while Ibn Kathir explains it encompasses all forms of charity, both obligatory (Zakah) and voluntary (nafl). Ma'arif-ul-Quran further emphasizes that everything one possesses is a gift from Allah, making any expenditure in His way a rightful act, even if it were to be one's entire possession, though Allah in His mercy only asks for "a part and not the whole." This perspective elevates charity from a simple transaction to a recognition of divine providence and stewardship.

Beyond general exhortations, the Quran explicitly identifies and describes those deserving of charity. It points to 2:273. This verse, according to Tafsir al-Jalalayn, was revealed concerning the People of Suffa, some four hundred Muhajirun (Emigrants) dedicated to studying the Quran and participating in raids, who were unable to earn a living due to their preoccupation in Allah's cause. Their dignity is highlighted by the observation that “an ignorant person would think them self-sufficient because of their restraint, but you will know them by their characteristic sign. They do not ask people persistently or at all”. Ibn Kathir and Ma'arif-ul-Quran agree that this implies a deep sense of modesty, where the truly needy abstain from begging, or at least from persistent, importunate begging. Ma'arif-ul-Quran also clarifies that their outward appearance or modest lifestyle should not be misinterpreted as a sign of self-sufficiency. This verse, with its nuanced description, encourages believers to seek out and discreetly assist those who, despite their profound need, maintain their dignity and refrain from explicit solicitation.

The Prophet Muhammad (ﷺ) further expounded on the Quranic directives regarding the poor, offering practical guidance and emphasizing their elevated status. When asked about [what (sort of) deeds in or (what qualities of) Islam are good]Sahih al-Bukhari 2:21, the Prophet replied, "To feed (the poor) and greet those whom you know and those whom you don't know." This highlights feeding the poor as a fundamental good deed, alongside the social virtue of greeting, signifying its essential role in Islamic practice.

A recurring theme in the Hadith literature is the definition of "the poor" (Miskin) and "the needy." Abu Huraira reported the Prophet (ﷺ) stating, [The poor person is not the one who asks a morsel or two (of meals) from the others, but the poor is the one who has nothing and is ashamed to beg from others]Sahih al-Bukhari 24:77. Another narration further refines this: [The poor person is not the one who goes round the people and ask them for a mouthful or two (of meals) or a date or two but the poor is that who has not enough (money) to satisfy his needs and whose condition is not known to others, that others may give him something in charity, and who does not beg of people]Sahih al-Bukhari 24:80. These hadith, corroborated by Tafsir Ibn Kathir on “they do not beg of people at all”, emphasize that true poverty often manifests not in overt begging, but in quiet destitution coupled with self-respect. This understanding encourages deeper investigation and proactive outreach to identify those in genuine, unexpressed need.

The Prophet's own actions and teachings demonstrate his commitment to the poor. During times of scarcity, he temporarily restricted the storage of sacrificial meat from Eid al-Adha, not out of general prohibition, but [so that the rich would feed the poor]Sahih al-Bukhari 70:66. This pragmatic approach prioritized immediate relief for the impoverished, showing how Islamic laws can be adjusted to meet pressing social needs. Furthermore, the Prophet's words attest to the spiritual blessings derived from aiding the poor. Sa`d (bin Abi Waqqas) was reminded that [You gain no victory or livelihood except through (the blessings and invocations of) the poor amongst you]Sahih al-Bukhari 56:110, elevating their spiritual importance in the community.

The Quran issues stern warnings against neglecting the poor, framing such indifference as a grave spiritual failing that has severe consequences in the Hereafter. In Surah Al-Muddaththir, when the people of Paradise question those in Hellfire about their predicament, the criminals respond, Nor did we used to feed the poor. This chilling admission, highlighted by Ibn Kathir, signifies that neglecting the needy is a primary reason for eternal torment. Ma'arif-ul-Quran explains that this "detention" in Hell is "in lieu of his sins," particularly the failure to fulfill obligations towards Allah and fellow human beings.

Furthermore, the Quran condemns those who do not encourage one another to feed the poor and does not encourage the feeding of the poor. Tafsir al-Jalalayn notes that this condemnation extends to both failing to feed the needy oneself and failing to inspire others to do so. Ibn Kathir links these verses, stating that the neglecters "do not command that the poor and the needy be treated with kindness, nor do they encourage each other to do so." Ma'arif-ul-Quran labels this as a "second evil trait of the unbelievers," stressing that while the poor may not be able to give, they are still obligated to encourage others. This emphasizes communal responsibility; it is not enough to simply avoid harm, but one must actively participate in or promote acts of benevolence. These verses underscore that compassion for the poor is not merely a virtuous option, but a moral imperative, the absence of which can lead to spiritual perdition.

The Hadith also warns against hypocrisy in charitable acts and the dangers of spiritual bankruptcy. The Prophet (ﷺ) described a person who comes on the Day of Resurrection with prayers, fasts, and Zakat, but [would find himself bankrupt on that day as he would have exhausted his funds of virtues) since he hurled abuses upon others, brought calumny against others and unlawfully consumed the wealth of others and shed the blood of others and beat others]Sahih Muslim 45:77. While not directly about neglecting the poor, it shows that outward acts of worship are insufficient without underlying justice and compassion, principles that are directly violated when the poor are ignored or exploited.

While helping the poor is paramount, the manner of giving is also significant. The Quran advises, 2:271. Tafsir al-Jalalayn specifies that this applies to voluntary almsgiving, where concealment is preferred to avoid showing off (riya'). However, it also notes that "as regards the obligatory almsgiving (Zakah), it is better to make it manifest so that it serves as an example and so that one is not accused falsely of not giving."

Ibn Kathir further elaborates on this nuance: concealing charity is generally better to "protect one from showing off and boasting." However, "if there is an apparent wisdom behind disclosing the charity, such as the people imitating this righteous act, then disclosing it becomes better than concealing it." This balanced view allows for both private piety and public inspiration, depending on the context and intention. The Hadith reinforces the virtue of concealed charity, listing among the seven whom Allah will shade on the Day of Judgment [a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given]Sahih al-Bukhari 24:26. Ma'n bin Yazid's story, where the Prophet affirmed both Yazid's intention and Ma'n's right to the charitable gold, further highlights the importance of intention in charity Sahih al-Bukhari 24:26.

Crucially, all charity must be given “seeking Allah's Face”. As Ata' Al-Khurasani explains, this means "You give away charity for the sake of Allah. Therefore, you will not be asked about the deeds or wickedness of those who receive it." This divine assurance liberates the giver from concern over the recipient's character, focusing instead on the sincerity of their own intention. The Prophetic narration about a man whose charity mistakenly went to an adulteress, a rich person, and a thief, yet was accepted by Allah due to his pure intention, demonstrates this principle: [As for the adulteress, the alms might make her abstain from adultery. As for the wealthy man, it might make him take a lesson and spend his wealth that Allah has given him. As for the thief, it might make him abstain from stealing]Sahih al-Bukhari 2:273. This underscores that the ultimate purpose of charity is God-consciousness and social upliftment.

The Islamic tradition consistently links care for the poor with entry into Paradise and warns against the pride that leads to their neglect. The Prophet (ﷺ) observed, [I stood at the gate of Paradise and saw that the majority of the people who entered it were the poor]Sahih al-Bukhari 67:130. Conversely, he noted that the wealthy were "stopped at the gate (for the accounts)," signifying the extensive accountability associated with their possessions. This observation underscores a profound spiritual truth: worldly affluence often correlates with greater responsibility and potential for misdeeds, while poverty, when met with patience and reliance on Allah, can be a direct route to divine mercy.

This perspective is echoed in the Hadith where Paradise and Hell debate before Allah. Paradise laments that "only the poor and humble people enter me," while Hell boasts, "I have been favored with the arrogant people." Allah then declares to Paradise, [You are My Mercy]Sahih al-Bukhari 97:75. This dialogue succinctly illustrates the divine preference for humility and compassion, qualities often nurtured by and directed towards the poor. The warning against "Al-Munkar" (evil acts) and the emphasis on promoting "Al-Ma`ruf" (good deeds) in Tafsir Ibn Kathir implies that neglecting the poor falls into the former, while feeding them is a core aspect of the latter.

The story of the owners of the garden in Surah Al-Qalam serves as a stark warning. They secretly plotted to deny the poor their share of the harvest, whispering, There will surely not enter it today upon you [any poor person], fearing that the poor might hear them. Their greed led to the destruction of their garden, a vivid metaphor for how denying the poor their due can lead to loss of blessings. Ma'arif-ul-Quran explains that their intention was to "devour the entire harvest themselves, with no exception for the poor." This narrative, reinforced by Tafsir al-Jalalayn, illustrates the immediate and divine consequences of such avarice.

In conclusion, the poor (المسكين) hold a pivotal place in Islamic theology and practice, serving as a constant reminder of humanity's shared vulnerability and mutual responsibility. The Quranic verses establish clear mandates for giving, defining the deserving, and warning against neglect. The Sunnah of the Prophet Muhammad (ﷺ) provides practical interpretations, emphasizing the dignity of the poor, the sincerity of intention in giving, and the profound spiritual rewards of charity. Tafsir commentaries bridge these sources, offering deeper insights into the wisdom behind these commands and their implications for individual and communal life. Ultimately, caring for the poor is not merely an act of charity; it is a fundamental pillar of faith, a path to purification, and a testament to one's commitment to Allah's justice and mercy.