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

By Anum Zamir

The path to paradise is outlined most brilliantly in the following verse of Surah Ahzaab (The Confederates):

إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِ‌ينَ وَالصَّابِرَ‌اتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُ‌وجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِ‌ينَ اللَّـهَ كَثِيرً‌ا وَالذَّاكِرَ‌اتِ أَعَدَّ اللَّـهُ لَهُم مَّغْفِرَ‌ةً وَأَجْرً‌ا عَظِيمًا

Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so – for them Allah has prepared forgiveness and a great reward.

(Qur’an, 33:35)

This verse works like a blueprint. By so powerfully mentioning both men and women together yet separately, Allah, subhanahu wa ta`ala (exalted is He), highlights the equality and justice with which He views His servants. It is this justice that also affords women a distinct status in general society.

Surah Ahzaab empowers the Muslim woman in ways previously not seen in Arabia, specifically with regard to inheritance and marriage. Interestingly, it is reported that this verse was revealed after Umm Salamah, the wife of the Prophet ﷺ (may the peace and blessings of Allah be upon him), had requested greater mention of women in the Qur’an¹.

The Framework

1. Belief. The believing Muslim submits entirely to Islam. Surrendering one’s own will and desires to that of Allah (swt), the Muslim prefers the Divine Commands and Decree over all else.
2. Faith. A greater degree than belief, faith requires accepting the six pillars (Allah, the Angels, the Books, the Prophets, the Last Day and the Divine Decree). It is to worship Allah (swt) with ihsaan (excellence)—knowing that Allah can see us—and implementing knowledge into action.
3. Obedience. True obedience is omnipresent—on one’s heart and tongue and limbs, in every place and at every point in time. Whether at the grocery store or at a relative’s house, at the workplace or at the mosque, the obedient Muslim is compliant to Allah (swt) with every action and every statement. No deed is too small. “And to Him belongs whoever is in the heavens and earth. All are to Him devoutly obedient,” (Qur’an, 30:26).
4. Truthfulness. The siddeeqeen (truthful ones) have a rank alongside the prophets of Allah (swt). A believer might be many things across the vicissitudes of life, but can never be liar². Avoiding the hypocrisy in lying³, the Muslim always speaks the truth, solely to please Allah (swt).
5. Patience. Prophet Ya’qub `alayhi as salaam (peace upon him) said it best: “Patience is most fitting,” (Qur’an, 12:18). And Allah (swt) says, “O you who have believed, seek help through patience and prayer. Indeed, God is with the patient,” (Qur’an, 2:153). The patient Muslim trusts that Allah (swt)’s decisions are the best possible, and knows that with it, ease and reward are most certainly ahead.
6. Humility. Across the spectrum of life, humility refines and beautifies a person. The Muslim is aware that all blessings are from Allah (swt), and humility is in return an essential form of gratitude. Equally necessary is humility before people. Good character is the essence of Islam, and without it, a person’s faith is incomplete.
7. Generosity. Spending on one’s parents, relatives and the poor and needy purifies wealth and intentions. Financial assistance is encouraged, but spending one’s time and efforts in these causes is just as laudable.
8. Fasting. A deed that in turn increases one’s obedience, patience and humility is also a pillar of Islam. The Muslim prioritizes fasting days both involuntary (during Ramadan) and voluntary (three days of each lunar month, for example).
9. Modesty. Physically adorning one’s self with the dress code mandated by Allah (swt) coupled with the appropriate characteristics in thought and speech illustrates modesty. Spiritually, the Muslim is modest in character. Modesty is a “branch of faith”⁴, and a hallmark of Islam.
10. Remembrance of Allah (swt). On the tongue, in the heart and in actions, the remembrance of Allah (swt) is habitual for the Muslim. Never forgetting Allah (swt) is a responsibility, whether by uttering “subhan Allah” (glory to God) upon seeing a beautiful sunset, or guarding one’s prayers with due diligence on a daily basis.

For those who solidify these ten qualities in their daily routines, Allah (swt) promises forgiveness and a great reward. Principally, it means entry into Paradise, along with a clean slate in the Hereafter, freedom from worries and concerns, limitless enjoyment and eternal peace. More simply, an abode better than any human being could ever imagine.

May we learn to embody these qualities and become worthy of the Almighty’s forgiveness and reward. Ameen.

Author’s biography:

Anum obtained a Bachelor of Science in Global Business and later a Master of Public Affairs (MPA). After graduating, Anum turned her focus and attention toward the study of the Qur’an, and has recently  completed a comprehensive Qur’anic tafseer certificate course. She plans on teaching, insha’Allah after completing her teacher certification. Her interests include teaching, blogging, reading and cooking, as well as Islamic studies and history.

References

1 Musnad Ahmad 6: 305; An-Nasai in Al-Kubra 6:431; At-Tabari 20:270

2 Imam Malik, Mishkaat Book 56, Hadith 19

3 Sahih al Bukhari 2749, Book 55, Hadith 12

4 Sunan an-Nasa’i 5005, Book 47, Hadith 21

Complete References

1. Umm Salamah radi Allahu `anha (may Allah be pleased with her) the wife of the Prophet said, “I said to the Prophet, ‘Why is it that we we are not mentioned in the Qur’an as men are?’ Then one day without my realizing it, he was calling from the Minbar and I was combing my hair, so I tied my hair back then I went out to my chamber in my house, and I started listening out, and he was saying from the Minbar: O you who believe, indeed Allah says in His Book: (Verily, the Muslims: men and women, the believers: men and women…) to the end of the Ayah.”

[Musnad Ahmad 6:305; al-Sunan al-Kubra al-Nasa’i 6:431; At-Tabari 20: 270]

2. Malik related to me that Safwan ibn Sulaym said, “The Messenger of Allah, may Allah bless him and grant him peace, was asked, ‘Can the Believer be a coward?’ He said, ‘Yes.’ He was asked, ‘Can the Believer be a miser?’ He said, ‘Yes.’ He was asked, ‘Can the Believer be a liar?’ He said, ‘No.’ “

[Imam Malik, Mishkaat Book 56, Hadith 19]

3. Narrated Abu Huraira: The Prophet ﷺ said, “The signs of a hypocrite are three: 1. Whenever he speaks, he tells a lie. 2. Whenever he promises, he always breaks it (his promise). 3. If you trust him, he proves to be dishonest. (If you keep something as a trust with him, he will not return it).”

[Sahih al Bukhari 2749, Book 55, Hadith 12]

4. It was narrated that Abu Hurairah said: “The Messenger of Allah ﷺ said: ‘Faith has seventy-odd branches, the most virtuous of which is La ilaha illallah (there is none worthy of worship except Allah) and the least of which is removing something harmful from the road. And modesty (Al-Haya’) is a branch of faith.'”

[Sunan an-Nasa’i 5005, Book 47, Hadith 21]

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 🙂

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.

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.

The world is desperately in need of mercy, and it starts with us.

The month of Ramadan is a month where Allah (swt) multiplies the rewards of our deeds and expiates all of our sins.

Abu Hurayrah quoted the Prophet ﷺ as saying, “Whoever fasts during the month of Ramadan out of sincere faith and hoping for a reward from Allah will have all of his previous sins forgiven.” (Bukhari)

He is not only Generous with us in forgiveness during this month, but also in multiplying the rewards of good deeds.

The Prophet ﷺ also said: “Whoever draws near to Allah during it (Ramadan) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during it, he is like whoever performed seventy obligatory acts in other times.” (Ibn Khuzaymah)

This is why we say, “Ramadan Kareem”—we are praying that we get to experience the Generosity of Allah’s blessings upon us in Ramadan. The Scholars talk about “al-takhalluq bi akhlaqillah” which means to embody the Beautiful Attributes of Allah (swt) as much as we can, as a means of coming closer to Him.
The Prophet ﷺ also encouraged this when he said, “The one who does not show mercy, is not shown Mercy.”

So I look at the downpour of Allah’s blessings in Ramadan, His Mercy, Forgiveness, and Generosity, and then I look at the tragic events around us in America and abroad in the same month, and I can’t help but think—it’s time to share the wealth. It’s time to embody mercy, forgiveness and generosity and fight the shades of darkness we see.

Allah (swt) describes darkness in the Qur’an in the plural form, and light in the singular. “Allah is the protector of those who believe. He brings them out from darknesses into the light.” (2:257)

In the words of Ust. Abdelrahman Mussa,”It takes a huge effort to make sure that only darkness prevails. If even a crack is made, then light spills in. Layers of darkness are weaker than one ray of light.” (ipersonalenrichment.com)

Let us resolve to show mercy to those around us, forgive all those who have wronged us, and practice generosity with every relationship we have. Forgiveness, mercy, and generosity are all charities of the heart, and just as charity does not lessen one’s wealth, forgiveness, mercy, and generosity do not lessen or weaken one’s heart. Rather, they increase, strengthen and bless our hearts. They dignify us, and beautify our character even more. It’s not just the world that is in need of mercy, but we ourselves are in need of showing mercy.

We were taught by the Prophet ﷺ, “Charity does not decrease wealth, and the servant who forgives, Allah adds to his respect; and the one who shows humility, Allah elevates him in esteem.” (Muslim)

Let us try and embody His Attributes to a world that is desperately in need of them. This Ramadan, let us fight the darkness not just by lighting a candle, but by *being the light.*

Be the Light:

In the words of our beloved example of Mercy ﷺ we pray, “O Allah, place within my heart light, and upon my tongue light, and within my ears light, and within my eyes light, and place behind me light and in front of me light and above me light and beneath me light. O Allah, bestow upon me light.”

Please make a personal phone call tomorrow to the center closest to you offering moral support to the Sikh community during their time of need. It takes 5 minutes to give from the charity of your heart. Please click here to search for the center closest to you.

Spread positive messages on Facebook and Twitter with #bethelight and may Allah (swt) allow each and every one of our rays to come together, reflecting His Beauty and Light into a glowing world.

The woman hung her head, as to not alert the other passengers of the tears that were beginning to pour down her face. A woman then approached her, kneeled down and whispered, “I’ll buy them from you.” The woman selling her slippers looked up hopefully. “Buy them right? You’ll buy them? Not charity, I’m not begging.” The other woman smiled and nodded, slipping a large bill into her hand, taking the slippers and walking away from the barefooted woman.

Immediately, a verse from the Qur’an began repeating over and over in my head, sparked by the scene I had just witnessed:

“[Charity is] for the poor who have been restricted for the cause of Allah, unable to move about in the land. An ignorant [person] would think them self-sufficient because of their ta`afuf (restraint), but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good – indeed, Allah is Knowing of it.” [2:273]

I don’t know this woman’s story, what she needed the money for, or what she was going to do with it; but what I do know is that her eyes were filled with pain and her shoulders looked as if she had been carrying a heavy burden. I had read this verse many times before and listened to lectures about it but never did I feel the weight of this ayah (verse) until I saw it played out before my eyes.

Again, words began to repeat in my head, this time words from a hadeeth (record of the words of the Prophet ﷺ (peace be upon him):

Anas radi Allahu anhu (may Allah be pleased with him) reported that a person asked Rasul Allah (the Messenger of God) ﷺ, “Should I tie my camel and have tawakkul (trust in Allah for protection) or should I leave her untied and have tawakkul?” Rasul Allah ﷺ replied, “Tie her and have tawakkul.”

It would have been easy for this woman to just give up—to think that she had nothing to sell so there is no way she could make any money. But instead, she embodied this hadeeth. She took the very little she had, that was not worth much to the people on the train, placed her trust in God, and got more than she probably bargained for. As Allah subhanahu wa ta`ala (exalted is He) says in the Qur’an:

“[…] And whoever fears Allah – He will make for him a way out and will provide for him from where he does not expect. And whoever relies upon Allah – then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah is able to do all things.” [65:2-3]

A woman on the train, struggling to fix her own personal problem, left me with a handful of lessons, in the few minutes that I saw her. She had very little in her hands, but I could tell that her heart was more than full. It is from her that we can learn that Allah (swt) is the one that provides—in the amount that He wills, not the amount we expect. We can learn that even when we feel that we have very little to contribute to any situation—we should think again because Allah (swt) could cause this little amount to flourish beyond our expectations. And lastly, we can learn about ta`afuf in the ayah and the beauty that it brings fourth, for in this woman was an unexplainable beauty of the soul.

Look at the following verse:

“Kind speech and forgiveness are better than charity followed by injury. And Allah is Free of need and Forbearing.” (Qur’an, 2:263)

If one is not wholeheartedly willing to help a poor person or is unable to, kindly turning down the offer is better than to give charity followed by spiteful words. This is stated despite the fact that giving your wealth in charity is outwardly better and usually harder on the ego than simply offering kind words; Imam Fakhr al-Rāzī mentions why. The first case of charity is from pure goodness, whereas in the second case there is a mixture of good and bad, which can easily be predominated by the latter1. Then to encourage charity without feeling bitter Allah reminds us that He is free of need, whilst we rely on him. By the same logic, we should give to those who look up to us.

To further confirm the fact that spiteful words can destroy the reward of giving charity Allah says:

“O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day…” (Qur’an, 2:264)

Thus the two causes that invalidate charity are:

1) To follow it with egotistical reminders and spiteful words (al-adhā)

2) To give charity with the intention of showing off (al–riyā’)

In the science of Tafsīr however, there is an agreed upon principle which states it is better to keep the application of a verse more general than to restrict it2. Based on this, as well as keeping in spirit with reflecting upon the Qur’an (4:82), we can generalise the above verse.

Firstly, we can apply this verse to any good deed. This is obvious in the case of showing off (riyā’). There are several Qur’anic verses and sayings of the Prophet ﷺ mentioning the destructive effect riyā’ has on our actions3. As for spite (al-adhā), then we can take this as an indication (juz’ī) to any verbal form of inflicted harm as a result of a good deed we have done. For example, after studying an area of Islam, we can feel very confident in our own opinions and thoughts, leading to ridiculing others or calling them innovators etc…

We can also apply this verse a step further. The specific form of verbal harm can be understood as alluding to any form of harm emanating from someone’s limbs, not necessarily the tongue. As for riyā’, it can be understood as symbolising any harmful action of the heart. For instance, feeling a “holier than thou” complex indicates a problem on both aspects. Here, one carries oneself arrogantly due to the conviction that one is somehow better at being Muslim than others, which is predicated on one’s perceived ‘good actions’.

As for defining what a good deed is has three aspects:

1) The outward form of the action itself,

2) The inward state of the person who performs it, and

3) Whether or not Allah accepts it.

Therefore while some actions may outwardly appear good, they are cancelled out due to the negative state of the person they emanate from. And in that sense a good action can seize to be good, especially when it leads to an evil end. This is a dangerous situation for us for if the very means which Allah gave us to purify our egos of spiritual blemishes become avenues which we use to only strengthen them, how than can we be from those believers described by Allah as having a “sound heart4“?

For those of us who do manage to (1) purify the outward form of the action as well as (2) our inner states, there exists a third level for that action to qualify as wholly good. This depends on whether or not Allah is pleased with that action. And because we can never be entirely sure of our judgment from Allah, we can never have certainty that what we have done is ultimately good or bad. It is this last humbling aspect that helps a Muslim keep their feet on the ground.

Since in the end, the value of our outward action ultimately depends on its connection to our hidden inward. Thus, when we fully understand this, we are all in a better state of hope and fear5.  Hope: because of the All Merciful nature of our Lord Who accepts our actions even though they don’t befit His majesty, and fear because we are aware of our own shortcomings and weaknesses.

May Allah help us to act and create with goodness throughout. Ameen.

Recently, I’ve started to try and derive benefit from the Qur’an by asking myself questions that would help aid reflection on the ayaat (verses) themselves. Questions such as, ‘why is this ayah (verse) here and not in another part of the surah?’, ‘what is the wisdom behind the placement of the ayah in this particular location of the surah?’, ‘what is the theme of this passage?’, ‘how is it relevant the overall message?’, and other similar questions. I did the same with Surah al-Hadeed and stumbled upon an amazing correlation in the surah, in particular from ayaat 11-18.

Ayah 11 asks a question. Allah subhanahu wa ta`ala (exalted is He) says:

Who is it that would loan Allah a goodly loan so He will multiply it for him and he will have a noble reward? (57:11)

The ayaat before this lead up to this question—Allah (swt) is systematically reminding the believers to spend in His Sake by repeating who He is and of His greatness. He then says: “And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavens and the earth?” (Quran, 57:10). This is the crux of the preceding passage—that Allah (swt) does not need our wealth, rather whenever we spend we spend for His sake and Pleasure because we want it given back to us multiplied in this world and in the Hereafter.¹

The question in ayah 11 is a question we need to ask ourselves. How often do I give charity? How often do I open up my heart and spend for the sake of Allah (swt)?

After asking this question, the next ayaat jumps to a seemingly different topic—the believers and the hypocrites on the Day of Judgment at the Siraat² and the stark difference between their situations and the conversation that takes place between them. Allah (swt) narrates it to us saying:

On the Day you see the believing men and believing women, their light proceeding before them and on their right, [it will be said], “Your good tidings today are [of] gardens beneath which rivers flow, wherein you will abide eternally.” That is what is the great attainment.

On the [same] Day the hypocrite men and hypocrite women will say to those who believed, “Wait for us that we may acquire some of your light.” It will be said, “Go back behind you and seek light.” And a wall will be placed between them with a door, its interior containing mercy, but on the outside of it is torment.

The hypocrites will call to the believers, “Were we not with you?” They will say, “Yes, but you afflicted yourselves and awaited [misfortune for us] and doubted, and wishful thinking deluded you until there came the command of Allah. And the Deceiver deceived you concerning Allah.” (57:12-14)

Let’s examine the progression of the verses in our context.

Ayah 12 is talking about the believers, who on the day when they have to cross the Siraat, Allah (swt) will bestow upon them a light to help them cross the bridge. Let’s contrast this with the hypocrites in ayah 13 who will chase after the believers seeking to secure for themselves some light because their light will disappear as a result of their hypocrisy. The believers will tell them to go back and find some other light, and Allah (swt) will cause a wall to be placed between the two groups with mercy on the side of the believers and punishment on the other. The hypocrites will then call out to the believers to remind them that they were together in the life of this world—what has caused the separation now? The believers respond, “Yes, but you afflicted yourselves and awaited [misfortune for us] and doubted, and wishful thinking deluded you until there came the command of Allah.”

Let’s examine this reply from the believers whilst keeping in mind the theme of spending in charity. Four things are mentioned:

1) Self-affliction

2) Waiting for harm to come to the believers

3) Doubt

4) Wishful thinking

The natural question then is, how are these four different things connected to the overall theme of the passage—spending in the cause of Allah? Let’s examine this more closely:

1) Self affliction: The word in Arabic is derived from fitnah. Fitnah is a trial that is meant to purify the person undergoing it if he/she so chooses to react to it in the proper way. A person does not want fitnah and does not want to be placed into fitnah. Yet these people used to afflict themselves with fitnah—how strange! How do people afflict themselves with hardships, sins, and problems in the context of wealth? An obvious answer is getting into large debts for things that they don’t need and dealing with riba (interest). Most people don’t need to take out massive loans only to pay interest on them later. We don’t need to buy that $2000 sofa we probably cannot afford when we can buy one for $500 that would just as easily suffice our needs. This prevents them from spending in the cause of Allah (swt) because now they need to worry about paying off the debt and the interest. Doesn’t Allah say, “[…] and do not spend wastefully. Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful,” (Qur’an, 17:26-27)?

2) Waiting for harm to come to the believers. These people, who assumed that those who spent in charity were naïve would wait for them to be afflicted with problems, and at times would ridicule them. “Those who defame such of the believers who give charity voluntarily and those who could not find to give charity except what is available to them, so they mock at them (believers), Allah will throw back their mockery on them, and they shall have a painful torment” (Qur’an, 9:79).

3) Doubt. What prevents people from spending if not lack of tawakkul [reliance] on Allah (swt) and doubt in His promise that He will return our money to us? Allah (swt) says: “Satan threatens you with poverty […]” (Qur’an, 2:268) and He says: “Say, ‘Indeed, my Lord extends provision for whom He wills of His servants and restricts [it] for him. But whatever thing you spend—He will compensate it; and He is the best of providers,’” (Qur’an, 34:39). And the Messenger of Allah sallallahu `alayhi wa sallam (peace be upon him) said: “Charity does not decrease the wealth” [Muslim].

4) Wishful thinking. It’s the classic “I’ll spend when I get more money” attitude. And this is a sign of hypocrisy as Allah (swt) says: “And among them are those who made a covenant with Allah, [saying], “If He should give us from His bounty, we will surely spend in charity, and we will surely be among the righteous. But when He gave them from His bounty, they were stingy with it and turned away while they refused. So He penalized them with hypocrisy in their hearts until the Day they will meet Him—because they failed Allah in what they promised Him and because they [habitually] used to lie” (Quran, 9:75-77).

Don’t our reasons for not spending in charity fall into one or more of these four categories? Allah (swt) then says:

So today no ransom will be taken from you or from those who disbelieved. Your refuge is the Fire. It is most worthy of you, and wretched is the destination. (57:15)

Ransom is usually what? Money – something of monetary value. Since, they didn’t spend in this life, in their regret, they’ll want to spend then—but it’s too late, they can’t ransom themselves on that Day even if they had the means to do so: “…the (whole) earth full of gold will not be accepted from anyone of them even if they offered it as a ransom…” (Quran, 3:91).

Then after telling us of the state of the two parties on that Day Allah (swt) asks a question:

Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient.

Know that Allah gives life to the earth after its lifelessness. We have made clear to you the signs; perhaps you will understand. (57:16-17)

From the many benefits of these two verses is that it’s a reminder in our context here that the promise of Allah (swt) is true – He is the one that can give life to the hearts just as He gives life to the Earth after it dies. So that, if we’ve been negligent in spending in charity for His sake, then it’s not too late to start now!

And finally, tying back to how this passage started with a question, the answer to the very first question is given to us from Allah. Who are the ones that lend to Allah (swt) a goodly loan to have it multiplied and receive a noble reward?

Indeed, the men who practice charity and the women who practice charity and [they who] have loaned Allah a goodly loan—it will be multiplied for them, and they will have a noble reward. (57:18)

It is those that practice charity. So the question to ask ourselves is, are we from them?

Talk about softening the hearts of the believers towards spending in charity. Imagine if the masjid fundraisers were to use this same methodology when trying to raise funds instead of using the same tried and tested method (which works of course, but can perhaps use some fine tuning) how much more successful it would be!