Between Poverty and Deity
Drs. Nanang Syaikhu, M.Sc.
Lecturer at the Faculty of Da'wah and Communication Sciences of UIN Jakarta
If God truly exist, why does He abandon those who believe in Him? Among them are the unfortunate who barely survive on their own. We called them in many ways like "the marginal", "the poor", or even "the infidel" with many more subjction of their weakness.
Popular discourse often casts marginalized communities as socially and economically “left behind” with low education, limited access to resources, and comfortable lifestyles. Yet to equate the marginalized solely with rural villagers is inaccurate. Urban alleyways in major cities, including Jakarta, are home to communities that live downtown just as visibly.
This raises an unsettling theological question: Do the poor really live as a divinely fixed category? If so, why would Allah “decree” poverty and backwardness for some? And how is the spiritual worth of the poor measured in His sight?
Islamic theology (ʿilm al-kalām) has long debated whether poverty is divine destiny (qadar) or a product of human capacity. The Jabariyyah school argues that humans possess no will except what Allah enacts, which results in human beings as string puppets. In contrast, the Qadiriyyah assert full human agency, independent of divine intervention. Both views frame poverty either as destiny or as an outcome of human potential. Yet regardless of where one stands, the Qur’anic perspective is clear: Allah does not evaluate believers by outward status, but by īmān and taqwā. However, the spiritual stage of every individual remains unseen, deeply personal, and solely Allah's prerogative.
Wealth, Poverty, and the Illusion of Spiritual Hierarchy
Spiritual excellence is never guaranteed by wealth, education, or comfort. A wealthy Muslim is not always the one closer to Allah, nor is a poor Muslim inherently distant from Him. Poverty may restrict access to material stability but does not diminish one’s capacity for faith, sincerity, or devotion. Conversely, affluence may enable convenience in worship yet still fail to produce spiritual depth.
Thus, the spiritual condition of marginalized groups deserves serious reflection. I do not want to romanticize poverty but to understand their place in the divine spectrum of faith. The Qur’an and hadith frequently acknowledge the presence of the poor among society’s power holders. Their existence invites a question of justice: Do the poor stand at a disadvantage in attaining taqwā? Or is Allah just being inclusive?
Master or Slave?
Islam positions the human being as both servant (ʿabd) and steward (khalīfah) on earth. Allah placed humanity upon the earth with resources to sustain life and commanded only two duties: to worship Him and to govern His creation responsibly. Worship manifests through prayer (ṣalāh), remembrance (dhikr), righteous action, and good deeds. Stewardship requires ethical engagement with the earth and its ecosystems, guarding against exploitation and corruption as revealed consistently in ar-Rūm 30:41, al-Baqarah 2:11, and al-Aʿrāf 7:56.
Intellect (ʿaql) was granted not to replace faith with logic. Humanity advances as its brain develops, but faith never stops believers from thinking. As societies advanced, intelligence afforded comfort for some while others were left behind. Allah, however, maintains balance by commanding the wealthy to share through zakat to support those unable to sustain life on their own.
When Survival Overshadows Worship
In practice, taqwā is often overshadowed by material struggle. Hunger, exhaustion, and the pressures of survival can weaken the spiritual discipline of both the rich and the poor. Those who cannot afford a meal frequently face obstacles even in basic worship like prayer, fasting, and pilgrimage simply because their life is in constant labor. If ease produces worship and hardship delays it, where then is spiritual fairness?
Islam responds with nuance. Obligations such as hajj apply only to those financially and physically capable, as revealed in Āli ʿImrān 3:97. Fasting may be postponed by the ill or the frail. Material difficulty is not spiritual disqualification; divine mercy still accounts for human limitation. Worship is measured not by comfort, but by intention and sincerity.
A wealthy pilgrim may perform ḥajj repeatedly for status, while a poor laborer may earn greater spiritual rank simply by removing a thorn from the road. One cannot simply judge others by their actions: outward religiosity can hide in the shadows, while inward devotion may shine in the dark.
The Marginalized and Their Inner Faith
Many among the marginalized practice Islam at a literal, surface level, not out of rejection, but due to limited religious exposure. Some remain devout yet minimal in ritual; others appear Muslim only during Eid celebrations. This phenomenon reflects not absence of belief, but thin transmission of knowledge. Their spiritual experience is raw and unpolished but not necessarily inferior.
God distinguishes between hardship and negligence. When worship is abandoned without valid reason, it risks disbelief (kufr) and moral deviation (fisq). Yet when faith persists despite physical or economic limits, its weight before God may be immense.
What's This All About?
The spiritual standing of a Muslim is not determined by wealth, intellect, or social class. It is shaped by the extent to which God is present in one’s life, whether it is in hunger or abundance, intellect or simplicity, privilege or marginalization.
Poverty may constrain the body, but never the soul. Wealth may comfort the body, yet never guarantee one's heart. Before Allah, what matters is the presence of how fully a Muslim remembers Him, calls upon Him, and seeks Him in moments of ease and hardship alike.
This article was originally published in PanjiMasyarakat on Saturday (8/11/2025).