Answer: In the name of God, The Beneficent and Merciful to whom all praise is due. We ask He send his peace and blessings upon His messenger Muhammad.

• The bulk of this fatwa is derived from Shaikh Yusuf al-Qaradawi’s book Fiqh Al-Zakat, Vol. 2 pgs. 635-669

Zakat is a specific type of charity (sadaqah). Zakat means to increase, grow or purify. It is a pillar of Islamic practice meant to protect and uplift society from the pitfalls of social hardships. The scholars agree that there is one verse of the Quran which delineates all categories of recipients for zakat distribution.

“Zakat is for the poor and needy, those who work to collect them, bringing the hearts together, the ransoming of slaves, the debtors, in God’s way, and the travelers. This God ordains and God is All-knowing, All-wise.” (9:60)

If you are not a scholar, you would easily infer that there is nothing literally mentioned here on mosques or any other organizations. Though it could be inferred from the literal meaning here that if the mosque or Islamic organization in question was in serious debt and immediate charitable donations other than zakat cannot pay it off, then it could fall under the clear category of debtors and thus become zakat eligible until the debt is paid off. Many jurists do argue that the category of debtors is strictly limited to people drowning in or completely overcome by debt, or in a state of bankruptcy as is mentioned in classical commentaries.

This small research will analyze the category of “in God’s way” as it has been understood from the scholars among the early predecessors until this day.

Linguistically the phrase في سبيل الله (fī sabīlillah) means “in the path/way of God”. In English, we often use the “apostrophe s” to indicate possession and thus translated as “in God’s way”. The meaning here theologically is related to someone working for the practice or promotion of Islam.

Classic Quranic commentaries relying on the companions and their followers as well as the four juristic schools of thought historically understood the meaning of “in God’s way” to be “military spending that would support the religion of God, its path and legislation for God’s servants to follow. Protecting the believers against those enemies who seek to prevent the existence or practice of Islam or the oppression of Muslims,” (At-Tabari). This was interpreted as for the soldiers themselves, as well as the broader needs of military spending.

The reason for this was that, during the Prophet Muhammad’s ﷺ (peace be upon him) time and for centuries thereafter, Muslims were always under the threat of more powerful religious groups such as the Polytheists of Makkah and their allies, the Jews surrounding Madinah, the Christian Byzantines, and the Zoroastrians of Persia who wanted dominance for their own and resented the new prophet and his growing following. This resentment entailed a disdain for Islam and regular incursions against Muslims. Once Muslims founded their own city in Madinah, God called for them to establish a military to protect themselves in order to guarantee their freedom and safety to practice and promote Islam in the world.

Some classical commentators such as Imam Al-Razi and others up until this day differed about the extent of the application of the category of “in God’s way” as a result of the difference between the general meaning vs. the commonly understood meaning that was very much so related to the circumstances faced by the early Muslims. For example, many early Hanafi and Hanbali jurists allowed zakat to be distributed for “in God’s way” toward Hajj expenses for the poor. Other Hanafi jurists such as Imam Al-Kasani said “in God’s way” can be used for the students of sacred knowledge or anyone else working in a specialized capacity for promoting goodness. They did put a condition of poverty on these analogies, but that conflicts with the authentic hadith in which the Prophet ﷺ (peace be upon him) said,

“Charity should not be distributed to the wealthy except in five cases… Among them is the soldier in God’s path” (Ibn Majah 1503)

They mention the apparent contradiction justifying the restriction to only poor people in God’s way by saying that someone may be wealthy while at home in the city where they live, but when they travel on the path of God they require more support and are out of their normal wealthy home environment and thus somehow fit the description of poverty! The problem is that if you make each category of zakat about the poor then why make eight separate categories? This is the wisdom of why the Prophet ﷺ (peace be upon him) said that some of these categories can be distributed to wealthy (meaning not poor). That being said, some of the controversy over the issue is that many early jurists postulated that zakat is only for people and not meant for building mosques or other organizations. In their context, perhaps that makes sense considering how a mosque was built in their time and the limitation of the role or place of the mosque in the Muslim community and the scope of work in which it functioned.

Let’s not forget that among the other three juristic schools, “in God’s way” was seen as an exception to the rule of only being distributed to actual needy people. They held that zakat could be used for making weapons, armor, buying camels and horses, building fortresses and city walls, boats and many other institutional resources for military spending.

More recently, in the early 1900’s, the great Azhari Shaikh Ibrahim Qattan of Jordan agreed with this analogy of spending “in God’s way” on all work that specifically benefits the Muslims. He did not put the condition of poverty in his commentary. Shaikh Jamal al-Deen al-Qasmy, Shaikh Muhammad Rasheed Rida and his eminence Sh. Muhammad Shaltoot also agreed with this application of the generality of the Quranic injunction of “in God’s way” with the condition of it being for the sake of endowment related to non-profit work in which no person owns or gains profit from it.

The Grand Mufti of Egypt, Shaikh Husain Makhloof, issued a fatwa in 1948 stating that non-profit organizations that promote social well-being are zakat eligible. In 1958, the Grand Imam of al-Azhar Shaikh Al-Shaltoot made the specific fatwa permitting the usage of zakat under this category for building a mosque with the condition that it is the only mosque in that area, or if the other local mosque is packed and cannot accommodate the Muslims.

After researching the fatwas of our tradition, I think it is important to add a couple of points to this discussion before giving my personal conviction. The phrase سبيل الله (sabīlillah) or God’s path/way appears 65 times in the Quran. Sometimes it comes following the prepositions in or against. Mostly “in God’s way” is for protecting or promoting the goodness of Islam whereas “against God’s way” is about the enemies of Islam trying to prevent Muslims from practicing Islam.

If God wanted us all to understand that this category should only be used to support a standing military for a Muslim nation, then he would have said “the military” or “soldiers” instead of the broad “in God’s way.” But He did not and so He means something else, something broader. That being said, it would be a stretch to interpret this to mean ALL work that promotes goodness because that is what the concept of charity is for, while zakat is for eight specific categories.

I agree with the esteemed scholar and mujtahid (expert scholar) of our era, Shaikh Yusuf al-Qaradawi, on this issue. The meaning of “In God’s way” is about supporting specific institutionalized jihad. Jihad is a noble concept of protecting oneself, family and community from evil forces. As we know from scripture, jihad is mostly a personal struggle against evil intentions and committing sin, which obviously is not helped through monetary support. Jihad can also be by the tongue or the pen, so in this case zakat could be used to support non-profit institutions focused on defending Islam and Muslims from vilification and persecution, or to promote the truth of Islam to the world. I do not believe building or supporting a mosque in the Muslim world fits under this category of zakat. I only say this because unfortunately, for the most part, mosques in the Muslim world are not playing some considerable role of protecting and uplifting Islam in society.

On the other hand, establishing mosques in the West is very much so engaged in jihad. It is the center of Muslim identity in a non-Muslim land. The mosque is where focused religious learning and spiritual development occurs. It is the place where the diversity of Muslims can come together to build spiritual bonds and be exposed to many opportunities to promote Islamic values, as well as defend Islam from Islamophobia. It is the central focus of the Islamic presence in a Western society.

I would make a condition on the usage of this category that it becomes invalid if there is no money available for the other categories, specifically that of the poor and needy. Therefore if a mosque maintains a sufficient amount of zakat for the other categories then it may use excess zakat money for other mosque needs, such as paying off debt, materials for education, programs and events that are aimed at promoting or defending Islam, salaries of Imams and teachers, etc… It would not be used for janitorial needs, secretarial or administrative costs, or other non-jihad related needs.

If someone disagrees with this well-established position among prominent scholars, they are free to follow what they feel is best. It is a principle of Islamic jurisprudence that there can be no rebuking in matters of legitimate disagreement. It is unbecoming and perhaps sinful to publicly shame people for following an established legal ruling among the prominent scholars of Islam.

Here are some other similar fatwas on this subject:

https://www.amjaonline.org/fatwa/en/87740/using-zakat-money-to-pay-the-centers-salaries-and-general-expenses-due-to-the-economic-circumstances-associated-with-the-coronavirus-covid-19-pandemic

https://muslimmatters.org/2007/10/24/the-permissibility-of-zakat-for-islamic-dawah-organizations-a-detailed-analysis/

And God knows best…

Imam John Ederer

Muslim Community Center of Charlotte

Ever wondered why we are promised that our wealth will never decrease as a result of charity?

“And on the earth are signs for the certain [in faith]. And in yourselves. Then will you not see?” (Qur’an, 51:20-21)

We may sometimes wonder what the impact of one action can be, even though the Prophet ﷺ (peace be upon him) told us not to belittle any good deed, even smiling. We hear the hadith (narration) about charity never diminishing your wealth, but our pockets definitely feel lighter. If we are serious about an answer, all it takes is some reflection.

I recently went to donate blood. The blood that you give can help to save up to three people, at no cost to your self. Your body regenerates ‘new’ blood, and you can donate again in 3 or 4 months.

Think about this: A small amount of blood from one person can save up to THREE people. That is one small action that goes a long way; and for the parents of the child being saved, your action is worth everything in the world. And your body, all by itself, restocks its blood supply without you having to do anything.

Similarly, when the Prophet ﷺ tells us that our wealth will never decrease as a result of charity, rest assured that Allah subhanahu wa ta`ala (exalted is He) will ‘restock’ your wealth. Indeed, al-Shakur—the Appreciative—will give you back so much more.

Moral of the story?

Reflect on yourself and remember that you have signs within you.

Never belittle a small action, because Allah will take it far.

Nothing good that you do will ever go to waste, and it will come back to you multiplied.

And lastly, please, give blood 🙂

Originally published at Safa Center here.

The suburban Muslim community in America has a problem. Our masajid (mosques) are in shambles because we think money alone can save them. We believe the wealthy and powerful can change our condition. We believe Islamophobia can be fought by impressing the important, the elite and that personal safety comes from fleeing poor neighborhoods and dissociating ourselves socially from their ranks. We could not be further from the truth and the example of our Noble Prophet ﷺ (peace be upon him).

Even benevolent donors may fall into this delusional mind set. Donations may keep walls standing, air conditioning running, and the windows polished but they do not fill the room with Prophetic love, divine guidance, and a people who will carry the message of Islam with integrity and grace. Only the blessings of Allah subhanahu wa ta`ala (exalted is He) can do all this. When we change what is inside ourselves, when we put seeking Allah’s blessings and our Prophet’s example first, only then will He change our condition.

In Surah ‘Abasa, the Prophet ﷺ was redirected by Allah from appealing to an important member of Meccan society while turning away from a humble blind man. In this famous incident recorded in the Qur’an, we are reminded as an ummah (community) that we should not neglect the poor and downtrodden, nor prefer the influential to them. At a time in America where we hear about tragic hate crimes every few weeks, there is increased temptation to seek safety from the wrong sources. There is nothing wrong with practicing caution or building relationships with decision makers, but there is something very deeply wrong when suburban Muslims choose to dissociate themselves socially from poor Muslims and poor Americans in general, while rubbing elbows with police officials and politicians, in an effort to preserve their safety.

First of all, it is elitist, and secondly, it contradicts the Prophetic formula for success. Consider the following statements from the Prophet ﷺ:

Mus’ab ibn Sa’d ibn Abi Waqqas said, “Sa’d thought that he had preference over those below him and the Prophet (saw) said, ‘Are you given victory and provision except on account of the weak among you?’” [al-Bukhari]

Abu al-Darda said, “I heard the Messenger of Allah (saw) say, ‘Seek me among the poor and weak. Truly, you are given victory and provided for on account of the poor and weak among you.” [Abu Dawud]

How incredible that an entire ummah seeks the prayer and support of the marginalized among them in order to collectively enjoy success, victory, and even wealth. On a psychological level, the wealthy believer must recognize their blessing in wealth literally comes from the poor. Contrast this with the delusion of Qaarun, an incredibly wealthy tyrant who said, “I was only given it (wealth) because of knowledge I have.” (Qur’an 28:78) Unfortunately, many Muslims, even big donors, may live with the myth of Qaarun: that their accumulated wealth is because they were smart, and played the game of money-making correctly and poor people are poor because they are either lazy, unintelligent, or predisposed to crime.

The Prophet ﷺ flipped the script on so many social pathologies: sexism, racism, tribalism, and also elitism and classism. The Prophet’s guidance is a shining light in a time of darkness, but will we have the courage to carry his lamp? America today has criminalized poverty. The structural and institutional discrimination that exists against poor people reflect nothing short of a new age of ignorance. If we do not confront this ignorance at least on a spiritual level, we too will become from its people and proponents.

It’s disturbing to see suburban masajid and their congregants having no meaningful fraternal relationship with the poor and marginalized, and even more so as the poor and marginalized also exist in suburbs and within these congregations. The programming alone usually reflect ticket costs that only the wealthy can afford. If you don’t see them at the event, maybe it’s because they’d rather not have to explain that they can’t afford being there. Donations are not a fraternal relationship. When we recognize that the poor and marginalized are not simply to be tolerated, but honored because they endure what has been lifted from the rest of us, so we can enjoy what we enjoy, we owe them a debt of gratitude, service, and love. They are the truly important people among us as this incident in the Prophet’s life indicates:

Abu’l-‘Abbas Sahl ibn Sa’d as-Sa’idi said, “A man passed by the Prophet (saw) who said to the man who was sitting with him, ‘What do you think of this one?’ He replied, ‘A man who is one of our nobles. This man, by Allah, if he proposes marriage, his proposal is accepted, and if he intercedes his intercession would be granted.’ The Messenger of Allah (saw) was silent. Then another man passed by and the Messenger of Allah asked him, ‘What do you think of this one?’ He answered, ‘O Messenger of Allah, this is just one of the poor Muslims. If he were to propose marriage, his proposal would not be worth accepting, and if he were to intercede, his intercession would not be granted, and if he were to speak, his words would not be listened to.’ The Messenger of Allah (saw) said, ‘This one is better than the whole earth full of the first one.” [Bukhari and Muslim]

The Prophet ﷺ didn’t just honor the poor and marginalized, he loved them and he prayed for their love. He used to supplicate: “O Allah! I ask You for the means to do good, to avoid evil, and to love the poor, and I beseech You to forgive me and have mercy on me.” (Tirmidhi) Our beloved Prophet ﷺ lived his values. Given the choice to be a Kingly Prophet or a Servant Messenger, he chose very easily to be a Servant Messenger. His wife, Lady Aisha radi allahu `anha (may God be pleased with her) reported after he made this choice, the Prophet ﷺ never ate while reclining, saying: “I eat like a servant eats and I sit like a servant sits.” We know that he could have lived the life of a millionaire, but rather he was more generous than the free blowing wind. He despised the remodeling of homes for the sole purpose of symbolizing wealth and shunned excessiveness in spending and in the hoarding of worldly possessions. He taught us to see the power hidden within the poor, and their ultimate success:

Haritha ibn Wahb said, “I heard the Messenger of Allah (saw) say, “Shall I inform you about the people of the Garden? All who are weak and thought to be weak. If they were to take an oath by Allah, Allah would carry it out. Shall I tell you about the people of the Fire? All those who are coarse, domineering, and arrogant.’” [Bukhari and Muslim]

We can say we believe Allah (swt) and His Prophet ﷺ but much of the suburban American Muslim community has behaved like something else. We have behaved like we believe our success, protection, and wealth come from the elite. We have behaved like the ones worthy of our fraternity are the powerful. We live socially disconnected from the poor no matter how much we donate, and consider ourselves morally and intellectually superior because we can donate. We live lifestyles that reflect the very waste, excess, and hoarding that the Prophet ﷺ despised. Worse yet, we consider ourselves the ansaar ((the helpers of Medina who shared their wealth and homes with the immigrants of Mecca who fled persecution)) , and the poor and marginalized are the muhajiroon ((the immigrants of Mecca who fled persecution)) . The truth is they are the Ansaar, and we are the ones impoverished spiritually, socially, materially, and even politically until we recognize it.

ابغوني في الضعفاء فإنما تنصرون و ترزقون بضعفائكم

Photo: Dave Shea

One day, a man from Medina approached the Prophet ﷺ (peace and blessings of Allah be upon him) for help, and the Prophet ﷺ asked whether he had any possessions in his house. He asked the man to bring the cloth and bowl which he owned, then sold them to one of his companions for two dirhams. The Prophet ﷺ told the man to spend one dirham on food for his family, and use the other to buy an axe – then he instructed him to “go and gather firewood, I do not want to see you for a fortnight.” By gathering wood and selling it, the man made ten dirhams, which he used to buy food and clothes for his family – the Prophet ﷺ told him, “This is better for you than that begging should come as a spot on your face on the Day of Judgment.” ((Abu Dawud))

Every human being, rich or poor, has a right to the God-given dignity mentioned in the Qur’an: “We have certainly honored the children of Adam…” ((Qur’an 17:70)) According to some scholars, such as ash-Shawkani and al-Qaradawi, al-‘ird (dignity and honour) is so important that it forms one of the maqasid ash-shari’ah – the higher objectives of the Islamic Way which Islam’s teachings aim to protect.

It is especially important to be conscious of maintaining dignity when giving charity. The word ‘charity’ itself can have negative connotations, leaving recipients feeling helpless and ashamed at having to rely on others. Allah, subhanahu wa ta`ala (exalted is He), gives us careful instruction not to belittle those we give to: “O you who believe, do not invalidate your charities with reminders or injury…” ((Qur’an 2:264)) In fact, we are told that we are not doing anyone a ‘favour’ by giving; it is a right that the poor have over the wealthy, a duty that we must fulfill – we are “those in whose wealth there is a known right for the petitioner and the deprived.” ((Qur’an 70:24-25))

We know instinctively that begging is not dignified – just imagine for a moment how humiliating and frustrating it would feel to depend on others day after day for handouts, knowing that you would support yourself if you had the choice? The Prophet ﷺ also spoke of this humiliation: “Begging is a cut that a person inflicts upon his face, except for asking a ruler, or under the stress of circumstances from which there is no escape.” ((Tirmidhi)) Instead, we are encouraged to work for our sustenance: he ﷺsaid, “It is better for one of you to take a rope and cut wood, carry it on your back and sell it, rather than to ask another person” ((Bukhari)) ; “No-one has ever eaten better food than what he eats from the work done by his hands.” ((Bukhari))  

So, if we are believers who “love for [our] brother/sister what we love for [ourselves]” ((Bukhari)) , we should hate to see our fellow human beings stripped of their dignity by poverty, and feel compelled to do all we can to help them escape their situation. Yet in the Muslim charitable sector today, we see countless appeals for handouts which relieve suffering for just a week or two – food parcels, water trucks, orphan sponsorship which must be paid month after month – ultimately keeping communities poor and dependent on charity.

The burden isn’t just on charities, but on Muslim givers too, the community which welcomes these appeals without questioning or critiquing the approach. MashaAllah (what God wills), the generosity of Muslims is unparalleled and commendable: a recent survey in the UK showed that British Muslims give more in charity than any other faith or non-faith community ((http://www.thetimes.co.uk/tto/faith/article3820522.ece)) . But just imagine how much good could come from our donations if they were put to better use; in the narration mentioned earlier, the Prophetﷺ managed to use two dirhams to lift an entire family out of poverty!

If we are to truly embody the Prophetic model of charity, a model which restored people’s divine right to honour and dignity when they fell on hard times, there are a few key steps we need to take:

1. Understand the essence of Islamic teachings on charity: When we hear reminders that “the best deeds are feeding the poor…” ((Bukhari)) or “whoever supports an orphan will be with the Prophet ﷺ in Paradise” ((Bukhari)) , we should understand that the underlying objective is not the form of charity (giving handouts), but rather the outcome: helping people meet their basic needs. Helping a widow start a small business to support her orphan child is just as praiseworthy as giving her monthly sponsorship, and when the Prophet ﷺ helped his companion earn a living, he was responsible for feeding that family just as much as if he had given them a meal. In fact, the ongoing nature of this kind of support makes it a sadaqah jariyah (continuing charity), a highly commended act.
2. Learn more about how the prophets gave charity: We all grew up with the same narrations about feeding the poor and giving generously, but I only heard the hadith (narrration) at the start of this article for the first time last year! The Qur’an also tells us how Prophet Yusuf, ‘alayhi as-salaam (peace be upon him), advised the Egyptian authorities to save a portion of the grain from good harvests for upcoming droughts ((Qur’an 12:46-48)) – we can learn lessons from this to help disaster-prone countries prepare for emergencies by storing food, rather than being left destitute and dependent on overseas aid when a crisis hits.
3. Focus on those we are helping, not just ourselves: Islam teaches us that charity not only benefits others, but also brings the giver great reward and purifies their wealth. However, by focusing only on what we gain, it is all too easy to donate and feel that we have ‘done our bit’, without thinking about the positive or negative effects on those who receive our charity. We should of course recognise and reflect on the spiritual benefits of giving, but it is also worth doing some research into the kind of work that different charities do to make an informed decision about where to donate. After all, we will be rewarded for giving sincerely and with good intentions anyway insha’Allah, we may as well reap the double reward of lifting someone out of poverty and the cycle of dependency!

We have a huge responsibility on our shoulders: ‘Uthman ibn ‘Affan, radi Allahu `anhu (may God be pleased with him), once said, “When the poor and needy come to you, know that your Lord has honoured you beyond measure.” I hope and pray that through reflection and informed charitable giving, we are all able to fulfill the “right for the needy and deprived” on all of us, and contribute to the restoration rather than degradation of their God-given dignity.

By Nabila Z

“And he [Musa] entered the city at a time of inattention by its people and found therein two men fighting: one from his faction and one from among his enemy. And the one from his faction called for help to him against the one from his enemy, so Moses struck him with his fist and [unintentionally] killed him. [Moses] said: “This is from the work of Satan. Indeed, he is a manifest, misleading enemy.”

— Qur’an, 28:15

Musa’s alayhi salatu wassalam (peace and blessings be upon him) desperate call for help was captured in a powerful du`a’ (supplication) when he found himself homeless with nowhere to go, just after he had accidentally committed murder and the chiefs of the city were on the hunt for him. No trials, no nothing. They wanted him dead.

So as Musa (as) was running away from the chiefs he found himself entering the land of Madyan, where he saw two women who needed help watering their animals. Bearing in mind his plight, what does Musa (as) do? He goes over and waters their animals for them. He has just fled a city in fear of being killed. On foot. Without food for days. He is exhausted. On his way there he was crying out to his Lord for help in a state of fear. He was probably in more need of water than the animals. Yet still, when he arrives, he goes to help the women. And then what does he do? He walks away.

“So he watered [their flocks] for them, then he went back to the shade and said: ‘My Lord, indeed I am, for whatever good You would send down on me, in need.’”

— Qur’an, 28:24

So he turns away. He simply gives back the animals, turns around and walks away to retreat into the comfort of the shade before making the above du`a’. A du`a’ proclaiming his destitution and his need of favor from Allah subhanahu wa ta`ala (exalted is He), asking for any good to come his way; any opportunity to do good like the one he just did. There is something amazing to learn from this.

Despite being exhausted, scared, and in difficulty, Musa (as) gave; he gave with no strings attached. Not only was this a selfless act, but he had no expectation of gratitude from the women and so immediately walked away afterwards, not lingering for a ‘thank you’ or any form of praise. This is exactly what we, as Muslims, should strive to emanate in our characters and personalities. We should be taking every opportunity to make a positive difference, whether someone asks us for help or not, by seeking out those who could use our support and assistance.

How many times have we known that someone needs our help but failed to act upon it? The simplest of smiles can turn around a day. Every second of the day, we are surrounded by opportunities that many of us unfortunately overlook. We may not be able to bring about world peace in one day but we can take the time to help our parents, brothers, sisters, friends and the people immediately around us too. We should be giving, helping, and serving others for the sake of Allah (swt) only and not seeking to feed our egos with mortal praise. Our self-worth is only dependent on our relationship with Him. The minute we start searching for honour and admiration in the dunya (this life) is the point when we should question our faith: why are we doing something and for whom? Musa’s (as) focus remained on Allah (swt). And in actual fact, letting go of these expectations and placing our hopes in Him is so liberating for ourselves—it no longer matters whether someone is grateful for your toils or not, so long as your heart rests in plain sight of Allah (swt). No unfulfilled worldly expectation then stands as an obstacle in our path of helping others. Subhan Allah (glory be to God), on top of all this, we do not just gain in perspective of self-development but we also contribute towards creating a more healthy society as we continue to do good work.

“[He] who gives [from] his wealth to purify himself, and not [giving] for anyone who has [done him] a favor to be rewarded, But only the seeking the countenance of his Lord, Most High. And he is going to be satisfied.”

— Qur’an 92:18–21

Grasping every chance, striving to offer help until it is weaved into the fabric of our consciousness should be the goal. The prophets (peace be upon them all) radiated selfless and loving dispositions, possible through their focus on performing deeds for the sake of Allah (swt) only; practising the kind of love taught to us by Allah. Deep-rooted expectations and attachments to the temporary dunya can sometimes be difficult to overcome and so we should learn that this will be a life-long process of development, but bear in mind that every struggle and trial insha’Allah (if God wills) will polish us like friction does for diamonds and gems. But something we can do right now is give of our love and our goodness to the people around us, and be grateful to Allah (swt) for His blessings and to those around us who have been a vehicle for His mercy and kindness.  =)

“And still, after all this time, the Sun has never said to the Earth,

‘You owe me.’

Look what happens with a love like that.

It lights up the sky.”

— Hafiz, 14th century Persian poet

He was describing Asma and Aisha radi Allahu `anhuma (may God be pleased with them). Abdullah, the son of Asma and the nephew of Aisha, explained: “Their generosity was different. Aisha (ra) used to gather things, and after they had been collected, she would give them out. Asma (ra), on the other hand, would not keep anything for the next day.” (Al-Adab Al-Mufrad)

Immediately, we notice how their expressions of generosity were the exact opposite; one woman waiting until she gathered a large amount to give, while the other gave as soon as she received. Yet one method of giving was not favored over the other. Both forms of giving were equally seen as virtuous.

Among the many virtues we know of our Mother Aisha (ra), the one she received a nickname for was charity. She was called Umm al-Teeb (the mother of fragrance). Using “umm” or “mother” in Arabic emphasizes that this person is the source of something or that this is a particular characteristic of the person or object.  Aisha (ra) was called Umm al-Teeb because she used to spray perfume on the money she donated. When asked why she did this, she explained that charity reaches Allah before the receiving person’s hand ((This means that the reward for this charity is recorded by Allah (swt) first, thus “reaching” Him. It does not refer to the tangible donation.)) so she wanted it to smell nice. She did this so often that it became her trademark and earned her this nickname.

Asma (ra) was known for her strength and resilience. She was the older sister of Aisha (ra) by ten years. As a young woman, she walked miles until she reached the cave outside of the city where her her father, Abu Bakr (ra), and the Prophet ﷺ (peace be upon him) were hiding on their pilgrimage to Medina, in order to bring them food. For her creativity in bringing them supplies, the Prophet ﷺ personally gave her a nickname. She became known as Dhat an-Nitaqayn, which means “she who has two belts.” To hide the supplies she was carrying, Asma (ra) tore her belt in two and secured the packages under her clothes. A part of this story that is not well-known was that Asma (ra) was recently married and pregnant at the time.

This brief glimpse into their lives shows us how these women embodied generosity. What can we specifically learn from this narration?

Firstly, we learn that there are benefits and challenges to both ways of giving, but that both methods can make you among the most generous of people. Asma’s method teaches us that we should be in the constant habit of giving as we receive. Giving as soon as you receive can make you among the most generous of people. Aisha’s case, giving after accumulation, may seem harder. We live in a society which encourages accumulation and collecting things. When you have one thing in your hand, it may be easier to give rather than collecting a large amount and giving it all at once. But the bottom line is that we should be giving. The question is: how can we adjust this giving to fit our circumstances and make us better people?

In the Qur’an, Allah (swt) when speaking of Maryam (as) describes her as being among the most devout worshippers. He (swt) did not specify ‘devout female worshippers,’ highlighting that her devoutness was not related to her being a woman; it transcended gender. She, and all of us, are first and foremost worshipers of Allah. Similarly, Abdullah (ra) did not say these two women are the most generous women, but in his eyes, they were the two most generous people he knew.

Abdullah (ra) also noted the difference between the amount of giving (Aisha) versus the frequency of giving (Asma). Despite this stark contrast, he recognizes that either/or, both forms of giving embody generosity. It does not matter which way you follow as long as you give. Abdullah (ra) did not share what his mother and aunt actually gave, and from this we can understand that they did not only give money but assorted items.

If you were to look up “charity” in any hadith (Prophetic traditions) database, you would come up with hundreds upon hundreds of narrations and examples of charity. Allah (swt) and His Prophet ﷺ teach us that giving charity and being generous are important and noble traits of a believer. Yet, they did not give us only one way to practice generosity. An act which embodies a general virtue such as honesty or kindness can be practiced many ways. Asma (ra) and Aisha (ra) teach us two of the many ways we can be generous people.

An important lesson from this narration is that we should personalize our worship. We know that there are acts of worship which have specific conditions and practices which we cannot deviate from, such as prayer or fasting. But doing general good, which is considered worship, can be molded to fit our personalities. We all have unique gifts Allah (swt) has blessed us with. We should use these talents to worship Allah and to benefit ourselves and those around us. We should be creative and find our own unique ways of doing good, under the greater umbrella of virtuous deeds. Islam does not remove our personalities or qualities. Instead, Islam should accentuate our personalities. Dr. Sherman Jackson sums it up wonderfully by saying, “Let us not think that greatness can only be by becoming a religious scholar. Many of us don’t find greatness because we don’t find ourselves. We are too busy trying to be someone else and their greatness. Because we don’t focus on Allah we can’t see the greatness that Allah wants us to achieve. When we find that path, the talents and ingrained values will find their fruition.” ((Source: http://www.youtube.com/watch?v=sGsUGrojUqU))

You can be generous in many ways, based on your circumstances and personality, because Islam accommodates this. Sometimes we take very grand virtues and present a linear and restrictive definition of how to act upon them. For example, we all know that honesty is a virtue. But does honesty only mean to speak the truth? Doesn’t honesty include honesty in earning a lawful income or honesty in eating from pure and good sources? Generosity is not just to give money nor is it to only give something when you get it. Yes, giving money is part of generosity but it can also be to give people your full attention when speaking to them. It can be to spend time with family. It can be showing hospitality to your guests. When we restrict a virtue, we end up restricting ourselves and our Islam. If we try to manifest these virtues in everything we do, if we go beyond the linear definition, then we move past Islam as being a series of acts and rituals and instead work towards truly embodying Islamic virtues in all aspects of our lives.

This short narration from Abdullah (ra) at a cursory glance may teach us simply that generosity is a virtue. Taking a closer look allows us to see how two great women embodied generosity and how we can be creative in our worship.

By Farhia Yahya

I was once walking along a narrow but busy street in Cairo when ahead of me was a donkey-cart laden with handmade pottery and clay utensils. It belonged to an old man who had been walking slowly beside it, and trying to sell whatever he could to make an income. He walked with hunched-shoulders, a turban tied round his head like a Sa’idi from Upper Egypt, his face wrinkled by age and the harsh Egyptian sun. It wasn’t hard to see that many difficult years had passed over him and he had probably been doing this for a long while.

As I continued to walk, I heard a cry and some commotion. The donkey had staggered back (probably startled by something) and as a result, the harnessing pushed the cart upwards, sending the pottery and clay shattering out into the street. It was heartbreaking to see the poor man’s face turn dark and sorrowful. With a heavy heart, he began to pick up the broken and chipped pieces of clay and pottery; his livelihood and merchandise that no one was going to buy now.

But as he did so, I began to see random people come out of shops and apartments, hurrying towards him and picking up his pottery from the street. There was no more hustle and bustle; just a quiet silence as people stopped to help him. Cars stopped out of respect, or slowly diverted around the broken and chipped clay. What was truly moving was to see many people pull out money and give it to the man as if they were purchasing the broken clay, except they weren’t buying anything (other than Paradise I guess). Drivers stuck out money from their window for the poor aged man, and almost every person who helped pick up the pieces also chipped in with sadaqah (charity). They realized that today, he wasn’t going to be making much money… in fact for that whole month to come, he probably wasn’t going to be making much at all.

It was incredible to see the hearts of people move like this. Humanity may disappear and people may be cruel towards the poor in certain places and at certain times, but in other places and at other times, the humanity is truly beautiful.

Keep your heart close to the poor and needy; they help to keep it alive.

The concept of spreading good cheer in Islam is, at times, neglected and/or forgotten.  Abu Dhar, may Allah be pleased with him, narrated that Prophet Muhammad ﷺ  (peace be upon him) said, “Don’t underestimate any good deed, even meeting your brother with a cheerful face.” (Muslim).  Prophet Muhammad ﷺ also said, as narrated by Abu Dhar, may Allah be pleased with him, “Smiling in the face of your brother is charity.” (Tirmidhi).  So if smiling is charity, why are some of us so miserly?  Why don’t we see more people meeting others with a welcoming face?  This question has puzzled me for a long time.  I once asked a person who is “smile-challenged” about this phenomenon, and he simply shrugged.  After much contemplation and observation, I may have come to an understanding.

Once, a family member and I went to a restaurant.  After sitting at the table for some time, I was enjoying the simple experience and smiling while my dining partner was just straight-faced.  I asked what he was thinking, and he said he was analyzing how the waiter interacted differently with the people sitting at the next table than how he interacted with my dining partner.  I suggested that perhaps his own reserved facial expression prevented the waiter from engaging in a more amiable manner.  He couldn’t help but agree.  Two important points regarding smiling should be considered:

1. You reap what you sow.  The level of positive energy you exude through your facial expressions (not to mention your overall body language, tone of voice, etc.) often dictates the level of positive interaction you receive in return.  Anticipating positive interactions with others before they actually happen also helps to breed friendly experiences.
2. Your facial expressions reflect your inner feelings.  If you catch yourself spending your day with a frown, reflect on your thoughts.   What negative feelings are you harboring?  Consider reflecting on the positive side of each situation you encounter.  Once you modify your way of thinking, you will see a change in your facial expressions and may even find yourself smiling.

To put it quite simply, smiling creates a positive cycle of good feelings.  The act of exercising your facial muscles to smile helps to lighten your own mood, which reflects happiness on your face, which brings about a more positive response from others, which creates a deeper positive experience.  So, what if you are not inclined to smile?  Here are some tips:

1. Be conscious of the fact that you have a tendency to withhold your smiles and check yourself.
2. This may sound vain, but make a few mirror checks when you catch yourself frowning, or straight-faced.  Reflect upon the negative message you are sending.
3. Put on a smile, even if you are not in the greatest mood (especially when you are around your loved ones).
4. Make a conscious effort to watch others’ expressions and reactions when they see you with this lightened expression on your face.
5. Don’t think about the possibility of someone not returning a smile.  Someone else may be having a bad day, and may be completely oblivious to his surroundings.  The positive effect you have on one person can never be overestimated.
6. Reflect upon the fact that smiling is charity.  You are actually donating happiness to others when you flash your pearly whites.  And as is with all business in which we engage with Allah; when we give charity, we actually receive much more in return.  Aside from Allah’s reward, the reward of smiling is often returned with another smile, creating good cheer in a matter of seconds.

Making a conscious effort to smile at others is not only pleasing to Allah, but it helps to create a friendly atmosphere.  When you smile at your family and friends, you are letting them know you are happy with them and you love them.  And when you smile at someone you don’t know, you are offering a piece of happiness.  Spread good cheer, a little bit of effort goes a long way.

By Dr. Wajid Akhter

I don’t count myself as an overly emotional person. Indeed, as a doctor, you get used to observing intense suffering on a daily basis. You get accustomed to seeing an old lady struggling for breath as her heart fails or a young man being wheeled in with multiple fractures following a high-speed car crash. But even to a jaded person like me, there have been occasions when my heart was broken by Muslims in such a complete way that their pain is with me still… This is the story of just some of them.

The old man had barely enough rags to cover his body. The full force of the midday sun beat down on his uncovered head turning his white beard even whiter. He looked intensely frail and his ribs clearly showed through his skin. Yet, instead of resting somewhere being looked after by his family, beads of sweat poured from his face as he pedalled a cycle-rickshaw loaded with passengers. I was aghast. Why was he working? Where was his family? Then I heard his story. His only son had died leaving behind young children with no one to look after them. Living in a desperately poor society, the old man had no choice but to work and put food in the mouth of his orphaned grandchildren. As he pedalled away in the blazing heat, his bones visibly shuddering with each movement, I was shaken to the core.

It was a beautiful clear day when I went into the mosque to pray. The Jamma masjid (mosque) is one of the grandest buildings in a city full of grand buildings, towering over the ancient city of Delhi. After admiring the architecture and the historical artefacts, I walked out to a sight that stopped me in my tracks. The entire extended path to the steps of the mosque was covered with burqa-clad women sitting on the floor, each with children in their laps and hands outstretched. Again, I was aghast. Where were their families? Why were they here? My father explained, “These are young widows hoping that someone, anyone, will have mercy and give their children enough to eat so that they can live to beg another day.” There were dozens, their children too weak with hunger to stand and play. I could not see their faces, but the pain in their voice was palpable. The pain within me was more so.

The unmistakable sound of whimpering came to me as I read a notice near the grave of Muhammad Fatih, the conqueror of Constantinople. I walked until I saw a middle-aged man sitting with his back resting against a pillar. In his arms was an unwell child. You didn’t need to be a doctor to realise straight away that the child was extremely unwell. Pale, clammy and with a feeding tube still inserted into a nostril, the child was clearly dying. I asked the man what was the matter and why the child was not in hospital via a bilingual bystander. “I could not afford the payments to take care of him so I needed time to gather the money. Now I have taken him to the hospital but they said that there is nothing they can do. I have brought him here as I have no hope left other than from Allah… and I do not want his mother and sisters to see him dying at home.” As I left, the father tenderly stroked his son’s head with tears dripping down his face like a river that had no end.

“What’s your name?” I asked the boy.

“Abdullah.”

“Abdullah! What a nice name! How old are you?”

“Ten!”

I took a deep breath of air as I began to think about what I was doing at the age of ten. I was running around, carefree. I was going to the swimming pool weekly and riding my bike to the park. I was ordering pizza on Fridays and going out to eat on Saturdays. I had no idea what this boy’s childhood felt like, because he didn’t have any of those things. His childhood was rough, filled with asking for money not only for himself, but also for his family.

I finally found what I was looking for and handed the boy 5 shiny pounds. As I passed them over to him I said, “Share with your sister,” and pointed to the girl on my other side. The boy looked at me, shouted, “She’s not my sister!” and took off running.

I instantly felt a pang of sadness. I didn’t have any more money for this girl, and she was standing there, waiting. She continued walking by my side, hoping that I would somehow come up with more coins. After about a minute I noticed Abdullah, standing on the sidewalk, looking at me. I put a smile on my face and said, “Abdullah, come here please.” He walked over without any hesitation. “Abdullah, I gave you 5 pounds right?” Instantly he began defending himself. “Yes, but I have a family! I have a sister! She’s just a baby and she’s sleeping!”

I continued to smile at him and nodded my head as he spoke, until he was finished. “Abdullah, I gave you 5 pounds so that you could share with her. It’s up to you now. You decide what you are going to do. You can be stingy, or you can be generous. If you are generous with what Allah has given you, He will put people in your path that are generous with you. But if you are stingy with the blessings that Allah gives you, then He will put people in your path that are stingy and don’t ever share anything with you. What we do always comes around in another form.” Abdullah looked at me as he was processing this new piece of information that I gave him. He began to look from me to the coins and then back at me again. He then confidently nodded his head, took 3 of the 5 coins that he had, and gave them to the young girl, smiling.

Abdullah learned something that day, but even more so, I learned something. Abdullah wanted to keep what he had been given of this life. He wanted to be stingy and hold on to his old ways and his desires. But when he was advised and given a new perspective, he didn’t allow his ego to get in the way. He didn’t block out any new ideas because they didn’t fit his way of thinking. He didn’t try to justify himself further. He listened, he pondered, and then he acted. While watching this young child, I couldn’t help but think that this is how we, as adults, should be as well. How many times have we been advised by caring individuals, yet we block out their advice before even considering whether or not this advice is true? How many times have we chosen to listen to our desires rather than listen to a voice of wisdom, be it internal or external? How many times have we allowed our egos to take the lead role in our conversations rather than our hearts?

Next time we find ourselves in a situation in which we are being advised, be it an internal voice of reason or another person standing before us, we should think back to this young boy, Abdullah, and try to follow his example: listen to the advice, process the advice casting aside our desires and our ego, and, if we find that it is best for us, immediately act upon the advice.