If you are a good person God will protect you from money that will only cause you harm. There is an interesting story found in Rabi` al-Abrar of al-Zamakhshari and later al-Mustatraf of Baha’ al-Din al-Abshihi wherein Imam `Ali (عليه السلام, peace be upon him) displays a prudent lesson in choosing whether your income is through good or evil.

(ودخل علي بن أبي طالب ـ رضي الله عنه ـ المسجد وقال لرجل كان واقفا على باب المسجد: أمسك عليّ بغلتي، فأخذ الرجل لجامها، ومضى وترك البغلة، فخرج علي وفي يده درهمان ليكافىء بها الرجل على إمساكه بغلته فوجد البغلة واقفة بغير لجام، فركبها ومضى، ودفع لغلامه درهمين يشتري بهما لجاما، فوجد الغلام اللجام في السوق قد باعه السارق بدرهمين، فقال علي ـ رضي الله عنه: إن العبد ليحرم نفسه الرزق الحلال بترك الصبر، ولا يزداد على ما قدر له.)

`Ali bin Abi Talib radi Allahu `anhu (may God be pleased with him) approached the Mosque and said to a man who was standing at its gate, “Please hold my mule for me.” So the man took it by its bridle, but then walked on leaving the mule behind.

`Ali came out of the Mosque with 2 dirhams (silver coins) in his hand so that he could compensate the man for holding his mule. But he found the mule standing there without its ornamental bridle. So he climbed the mule and rode on.

He gave his squire the 2 dirhams to go buy another bridle. The squire found the very same bridle which the thief had sold to whom he bought it from for 2 dirhams.

To this, `Ali remarked:

“The bondsman made forbidden for himself pure earnings by abandoning his patience. And he received naught more than what was determined for him anyway.”

Not a single one of the world’s richest people made their fortunes by winning the lottery. You will not be the first. Work hard and honest for your earnings and you will be rewarded for it, but not at the cost of your honor.

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 🙂

A recent article in the New York Times highlighted the importance of a couple agreeing on the type of financial lifestyle they wish to live before things get serious in a relationship. Questions such as “What is your credit score?” are increasingly asked on a first date. Unromantic? Very. Important? Exceptionally. As Muslims, we do not use dating as a means for marriage. But if a man and a woman are considering each other for marriage, a financial discussion is imperative. Research also conveys that one of the major reasons behind high divorce rates is poor money management, bad spending habits and debt distress. A couple must agree on the way their money will be spent. The romance comes later! By writing this, I seek to convey to my beloved Muslims to take heed of their financial decisions in a relationship and to instill an Islamic-financial perspective that will facilitate the marriage process in the Muslim community.

The Prophet Muhammad ﷺ (peace be upon him) told the youth to get married if they are able to, as marriage guards a person’s chastity. However, the Prophet ﷺ did not mention that youth need be rich to get married. Being rich has nothing to do with marriage. A family should be able to sustain itself financially for what they need at a minimum, at least in the beginning stages, and with the help of Allah, a couple can grow financially in the future.

The Prophet ﷺ also said: “A woman may be married for four reasons: for her wealth, for her lineage, for her beauty, and for her religion, so marry the one who is best in the religion and character, and you will prosper.” (Bukhari and Muslim)

Beauty will not last forever. Wealth will come and go. But the religion and the character of a person is what will last throughout his or her life. Islam teaches us that being rich in the heart is more important than being rich in the pocket.

Our hearts should be content with what Allah gives us, and to constantly thank Him for the innumerable blessings He has bestowed upon us. A Muslim couple should not be preoccupied with what others have in wealth. It is only a distraction from enhancing their relationship with Allah and with each other. Make du`a’ (supplication) that Allah blesses others with what they have, and be content with what you have as a couple. No doubt that Muslims should have nice clothes and work hard for a comfortable lifestyle, but we must also live within our means without yearning for what others have.

Allah says in the Qur’an:

“And in the heaven is your provision and whatever you are promised.” (Qur’an 51:22)

Everything is written for us! Our rizq (provision, sustenance, wealth, etc.) is already predetermined by Allah. We must have full faith that what Allah (swt) gives us is in our best interest. No one will make a penny more or less than what Allah has prescribed for them. Our wealth does not belong to us, it belongs to Allah. Out of the immeasurable generosity of Allah, Allah has promised to reward those who righteously spend from He already owns. Everyone will be held accountable for the wealth they have, the way it was earned, and how it was spent. Every couple should be content with and grateful for the financial situation they have. As a team, a husband and wife should not only invest their time and wealth in this life, but to also invest in their Hereafter.

A number of financial discussions also come up when discussing the mahr (dowry) and weddings. Unfortunately, some disagreements between a prospective husband and wife, or even their two families, have a more cultural than Islamic basis. It is not uncommon for the family of the bride to ask the proposing man for a very high dowry, be it money or jewelry. However, the dowry is not a price that Islam puts on a woman when she gets married. Our Muslim sisters do not have a price tag attached to them when they get married. The dowry is a gift from the man to the woman he is proposing to, and there is no set amount that the man must give. The dowry is whatever the man can afford to give her. The only requirement is that both families agree to the dowry offered. The worth of a Muslim woman is set by her faith and character, not by the amount of dowry she is given.

It is understandable, and encouraged in Islam, to have a wedding that is memorable, decorative, and full of celebration, happiness and laughter. And it is also an Islamic principle to spend moderately, and not be stingy or excessive. However, as thousands of dollars are spent on weddings in the Muslim community, some more extravagant than others, Allah says in the Qur’an when describing the characteristics of the righteous worshipers of Al-Rahman, The Most Merciful:

“And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate.” (Qur’an, 25:67).

The Arabic word “israaf” in this verse is defined as excessive spending beyond one’s means. With that in mind, both stinginess and extravagance are denounced in Islam, and this verse should be kept in mind when planning weddings. Some couples actually go out of their way to get a loan for their wedding ceremony, at which point a couple begins their lives together paying off a loan, instead of building and investing that money for the couple’s future. Many couples are suffering because of the financial distress they are experiencing as a result of their unwise spending decisions and the massive debt they carry. Some have debt out of need, and we pray that Allah relieves them from the burdens of debt. However, some have debt out of their want for more, in which case they are adversely affecting their lives and those around them. Debt should be avoided, not only because of the Islamic prohibition of riba (monetary interest), but also so the couple can work for and focus on the family and its future rather than pay off a loan.

At times, our dear families worry too much about “What will others say about us?” when planning weddings. At times, people pressure themselves to put on a wedding that others will praise. It is notable to mention that our purpose in life is to please Allah before anyone else. Marriage is a means to please Allah and fulfill a sunnah (Prophetic tradition). Thus, weddings should avoid anything that may displease Allah, including excessive spending.

Without a doubt, a couple should enjoy their lives, cherish each other’s company and have memorable and quality time spent with each other. A couple should also strike a balance and keep in mind their future endeavors, such as the home they want to buy, the children they will have, the charity they will give, and the list goes on. With financial responsibility comes discipline. Financial professionals all agree that saving a portion of one’s money each month for the future is the best investment, and “if it doesn’t hurt, you’re not saving enough.”

Lastly, a successful relationship must have taqwa (God-Consciousness) at its center. For those who have taqwa, Allah says:

And [Allah] 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 has already set for everything a [decreed] extent. (Qur’an 65:3)

Allah will provide to those who uphold His commandments, strive to better themselves everyday, have good character, give in charity, treat their spouse with respect and honor, are patient in times of hardship and have trust in Him alone in all their matters. Rizq (provision) can come in many different forms, not only money. For example, sound health or one’s parents being pleased with him or her are considered rizq from Allah; and the Prophet ﷺ said: “The best provision in this world is a righteous spouse.” A righteous spouse is the best rizq from Allah, and therefore a couple should, together, please Allah with their actions and decisions.

Brothers should seek a wife whose ultimate goal is to enter Jannah (Paradise), not a Louis Vuitton store at the mall. Sisters should seek a husband who has a goal of pleasing Allah in all that he does, and not solely pleasing the boss at work for a promotion or bonus.

Allah is Al-Hay, The Ever-Living. Any relationship attached to Allah will never die, because Allah will never die. A relationship attached to Allah will thrive in this world, and continue in the Hereafter in Paradise.

We ask Allah to bless the marriages in the Muslim community and gather us with our families and spouses in Paradise, where the real wealth is.

Part I | Part II

When I recently consolidated a student loan I had taken out many years ago, I noticed that the amount I owed was more than double what I had originally borrowed.  I’m still in school, so I don’t have double the education from when I first took out the loan.  I definitely don’t have double the income.  Even before I knew anything about Islam and how it forbids usury, I knew something was wrong with that picture.  And that there was a bigger picture involving a whole world in debt crisis.

I had a “eureka” moment when I first read the warnings in the Qur’an and Sunnah about usury.  The logical connection I made between those warnings and the global economic crisis can only be described in terms as simple as a children’s adventure story—lest they go right over all our heads like so many complex derivatives transactions and we as an Ummah fail to make the one simple transaction that might finally begin to change our condition in the world.

Like “putting two and two together,” it’s as if I had been walking around my entire life with the broken half of a ring inscribed with a secret message that couldn’t be read without the other half.  The first half of the message of that ring was my experience on Wall Street.  The missing half, the key to the secret, I finally found a generation later in the Word of Allah (subhana wa ta’ala – exalted is He) as revealed to the Prophet Muhammad ﷺ.

I am neither a scholar nor an Imam.  I only embraced Islam, and read the English translation of the meaning of the Qur’an for the first time four years ago.  I can only recite 13 surahs (chapters) from memory, and I am still both a student of the Islamic  financial  system and a student of the Deen of Allah (swt).  But 20 years ago I was an NASD-registered stockbroker with an investment banking firm known for its IPOs (Initial Public Offerings).  I have sold life insurance and annuities and bought investment properties.  And I had a front-row seat for an economic crisis that wiped out the value of a portfolio of prime real estate I took a decade to build, which in January 2006 appraised at 1.2 million US dollars.  I know first-hand how banks operate.  And it’s nothing like what the Prophet Muhammad ﷺ said that Allah (swt) prescribed for mankind.

The prohibition of interest and the laws of halal trade and lending that Allah (swt) revealed in the Hadith, as well as in the Qur’an itself, appear to me to describe a system of shared profit and loss between lenders and borrowers.  A system that looks a lot like what we know today as Investment Banking of common shares of stock.

The foundation of Wall Street, and every financial market on the planet, is the principle of risk is proportionate with reward.  Just like, “In God We Trust,” the very words “risk is proportionate with reward” imply a leap of faith.  The entire world does business according to this un-provable, unscientific law of sowing and reaping.  You cast thy bread upon the waters of commerce with the understanding that thy bread may never return; or that it may come back multiplied many times over—like a handful of loaves and fishes that end up feeding the multitudes.  The greater the chance of loss, the greater the potential profit.  The more you can afford to lose, the more you stand to gain.  Just like in life, nothing is guaranteed but death.

The first law of becoming a licensed securities broker in America is you may never tell a client, “I guarantee.”  Every piece of sales literature of every type of regulated investment product sold in the US must include the language, “Investing Involves Risk,” along with, in some cases, “…Including the Risk of Loss of Principal.”  The idea that an investor may lose his or her entire investment—or may profit handsomely—is what makes a market.

Stocks, as well as bonds, are considered staples of a diversified investment portfolio.  But while stocks represent a share in the profits and losses of a business enterprise, bonds are interest-bearing loans “guaranteed” by the borrower, or “guarantor.”  Bondholders are the first in line to receive the proceeds of a company in liquidation, while stockholders are the last in line and may receive nothing at all.

So who can guarantee a “guaranteed investment?”

During the time of the Prophet Muhammad ﷺ, most people were self-employed.  People raised crops or livestock,  fished the seas, made clothing or textiles by hand or transported the goods of others by ship or caravan.  They brought their produce or their hand-made goods to the marketplace to barter for other goods, or to sell for money.  Those blessed with an abundance of money could then finance the businesses of others.  Among the many societal wrongs the Prophet ﷺ was sent to  rectify was the deceitful way in which some businesses were being conducted—and the unfair way in which money was being leant.  We all know trade is halal and usury is haram, but do we know why?

Allah (swt) said in the Qur’an:

“Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise.  That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury.  To whomsoever then the admonition has come from his Lord, then he desists, he shall have what has already passed, and his affair is in the hands of Allah; and whoever returns (to it)—these are the inmates of the fire; they shall abide in it.” (2:275)

“Allah does not bless usury, and He causes charitable deeds to prosper, and Allah does not love any ungrateful sinner.” (2:276)

“O you who believe! Be careful of (your duty to) Allah and relinquish what remains (due) from usury, if you are believers.”  (2:278)

“O you who believe! Do not devour usury, making it double and redouble, and be careful of (your duty to) Allah, that you may be successful.”  (3:130)

“And their taking usury, though indeed they were forbidden it, and their devouring the property of people falsely, and We have prepared for the unbelievers from among them a painful chastisement.”  (4:161)

The Prophet Muhammad ﷺ said:

“Gold is to be paid by gold, silver by silver, wheat by wheat, barley by barley, dates by dates and salt by salt, like for like, payment being made on the spot. If anyone gives more or asks for more, he has dealt in usury. The receiver and the giver are equally guilty.”  (Muslim)

“A time is coming to mankind when only the receiver of usury will remain and if he does not receive it, some of its dust will reach him.”  (Ahmad, Abu Dawud, Nasai, Ibn Majah).

“When a man makes a loan to another, he must not accept a present.” (Bukhari)

“A dirham which a man knowingly receives in usury is more serious (a crime) than thirty-six acts of fornication.”  (Ahmad, Daraqutni)

Here in the US, most people with incomes have a bank account or at least some relationship with a financial institution.  We cash our paychecks, pay our bills, save our money and finance our purchases through banks.  Banks that make most of their money off interest which, according to the Qur’an and Sunnah, is as haram as pork, alcohol, gambling and even fornication!

In his book An Introduction to Islamic Finance (2002), Justice Muhammad T. Usmani describes the difference between profit-based share investments (like stocks) and interest-bearing loans (like bonds):

“Interest predetermines a fixed rate of return on a loan advanced by the financier irrespective of the profit earned or loss suffered by the debtor, while [shares of stock] do not envisage a fixed rate of return.  Rather, the return [on shares of stock] is based on the actual profit earned by the [business].  The financier in an interest-bearing loan cannot suffer loss while the financier of a [company’s stock] can suffer loss, if the [business] fails to produce fruits.  Islam has termed interest as an unjust instrument of financing because it results in injustice either to the creditor or to the debtor.  If the debtor suffers a loss, it is unjust on the part of the creditor to claim a fixed rate of return; and if the debtor earns a very high rate of profit, it is injustice to the creditor to give him only a small proportion of the profit, leaving the rest for the debtor.

“…In this way, the rate of interest is the main cause for imbalances in the system of distribution, which has a constant tendency in favour of the rich and against the interests of the poor.”

Of course, Islamic Finance exists for those with access to it.  Shari`ah-compliant investment products are available in Muslim and even some non-Muslim countries.  Even countries as westernized and interest-based as the UK have Islamic banks, or traditional banks with Islamic Finance divisions.  The problem is, we’re not using them to the extent where they could do us any good.  We may eat halal, but we bank haram.  We put all our money in regular banks, then wonder why we struggle to get business loans, student loans, home loans and credit cards—and struggle even harder to pay them off in a bad economy.  I urge everyone to read The Case Against Interest by Abu Ubaydah Andrew Booso, which is not only a brilliant, detailed discussion of both the historic and current consequences of interest, but it’s a large part of what inspired me to write this post.

My intention is not merely to re-hash Br. Abu Ubaydah’s powerful argument against usury and the way in which it attempts to “create” money from nothing.  With Allah’s help, I also want to offer a simple, common-sense way to implement the solution in his concluding paragraph:

“Indeed, the current crisis should be a deep warning to theorists of Islamic economics to show high aspiration to develop leading theories and practices for all people, rather than continuing to play a limited role for a niche market, whilst the majority of people face the inequities of the current system. Such brave theorising and practice might mean also challenging some other religiously believed tenets of conventional economics, such as money creation and paper money.”

The problem is not whether Muslims have Islamic Banks in the countries where we live.  The problem is whether we understand that if we don’t, we need to start building them—with at least as much urgency as we devote to building new  masajid—as if our lives depend on it.  Considering (1) the consequences that Allah (swt) makes clear for those who deal in usury, and (2) the consequences already facing the millions of people who have lost everything to a global economy addicted to usury; our entire future, in this world as well as in the Hereafter, is  at stake.

It’s no secret that those of us with businesses need capital, those of us in school need student loans and those of us with jobs can’t always pay cash for a car or a home.  So where does our money come from?  It starts with Allah (swt) creating something from nothing:

“And He it is Who sends down water from the cloud, then We bring forth with it buds of all (plants), then We bring forth from it green (foliage) from which We produce grain piled up (in the ear); and of the palm-tree, of the sheaths of it, come forth clusters (of dates) within reach, and gardens of grapes and olives and pomegranates, alike and unlike; behold the fruit of it when it yields the fruit and the ripening of it; most surely there are signs in this for a people who believe.” (6:99)

One need not be an economist to know that a nation’s economy exists because it grows crops, or raises livestock, or catches fish, or mines for metals or precious stones, or drills for oil or natural gas, or manufactures goods, or builds structures, or harnesses energy from the sun, wind, water or nuclear power, or provides professional services such as medicine, law, education, tourism, hospitality, etc.  Allah (swt) provides us with the knowledge and the resources and we then go out into the land and use what we learn to develop what we’ve been given. Of course, it takes labor to farm, fish, explore, manufacture, build, etc.  Unless you’re going to enslave people and force them to work, you have to pay them.  Once investors invest capital in a business, that business can then pay people to do work.  I’ll leave for another debate the ethics (and economics) of pay vs. profits, and how some businesses profit enormously by squeezing as much productivity as possible out of as few workers as possible.  Capital puts people to work producing the goods and services people need and want, and when people have enough income to buy those goods and services, an economy is created.

The moneylenders of ancient times were well aware of these principles of market dynamics and formulated their diabolical scheme accordingly.  The history of usury, which Br. Abu Ubaydah so effectively breaks down, is murky and enigmatic at best, but its destructive effects on society couldn’t get much worse.

In The Case Against Interest, Br. Abu Ubaydah clearly describes how usury, like alchemy, is one of man’s many attempts to create something out of nothing.  As the credit crunch in the US and the debt crises in Europe have demonstrated, you can’t just borrow your way to prosperity.  You have to create real assets by paying people to do real work, so they have enough money to buy (and pay off) the goods and services that keep an economy going.

Those early moneylenders believed that money itself was a commodity to be bought and sold like food or livestock or precious metals.  They created what eventually became a global system of lending that forces the borrower to guarantee his or her repayment, plus interest, regardless of their own success or failure during the life of the loan (of which there is no guarantee).  Those lenders were often unscrupulous men comparable to the loan sharks or payday lenders of today.  They would loan you the money you needed, but whether you succeeded or failed—it didn’t matter.  You had to pay it back at a rate of interest that varied according to their perception of your ability to repay (like a credit score).  Your interest would compound periodically over the life of the loan, so that by the time you paid it back you ended up paying many times what you originally borrowed.  And if you couldn’t pay it back, the lender could legally take everything you owned.  Sound familiar?

What I discovered through the experience of this global financial crisis is that a home, like a commodity, is only worth what someone is willing to pay for it.  If few people are buying homes, because few people can afford them or because few can get approved for them, then simple supply-and-demand dictates that home values will drop.  In a normal market, the demand for housing increases with population growth.  There’s only so much land on which only so many homes can be built.  Therefore, as a population increases, so should the demand for (and thus, the price of) homes.

During the “housing bubble,” that demand was artificially inflated when banks started lending to sub-prime borrowers, and encouraging prime borrowers to treat their homes like ATM machines they could pull money from like a magician pulls a rabbit out of a hat.  Some would argue that the government “forced” them to lend to risky borrowers, but no one ordered banks to make “interest-only” sub-prime loans that started with a low, affordable payment but ballooned to a much higher payment within a few years; nor were they “forced” to lend to people with no income, no job, no assets and no good credit.  And neither were they “forced” to repackage and sell those sub-prime loans to Wall Street.

As record numbers of people became first-time homebuyers, or refinanced their existing homes with these interest-only loans, home prices skyrocketed and homebuilders could barely keep up with demand.  Historically, real estate has almost always appreciated in value, so it was thought that home prices would never go down.  Borrowers (myself included) were told “Get this loan now and in a year you can re-finance into a fixed-rate loan when the value of your home goes up!  Long before the payments go up.”

Meanwhile, the banks would slice and dice these high-interest loans and sell them to investors as high-yield mortgage-backed securities and collateralized debt obligations.  They paid corrupt ratings agencies to give these securities triple-A ratings, which made investors think they were safe investments.  Many of the mutual funds, pension funds and foreign governments that bought these securities had their own internal rules that said they could only put people’s money into A-rated investments.  To make these risky securities an even “safer bet,” Wall Street banks and insurance companies sold credit default swaps, which were like gambling bets that gave investors a payout if borrowers defaulted on the underlying mortgages.  It was like a casino getting a gambler to bet on red and black at the same time.  No one ever imagined the ball would fly off the roulette wheel and land on the floor!

When people’s payments started going up, sometimes doubling or even tripling, many could no longer afford to pay them.  Their incomes were not rising nearly as fast, if at all.  They began defaulting, which began to bring down the value of millions of other homes.  Or, when they tried to re-finance with a new loan, either their credit was bad (from the payments they had missed) or their home was worth less than the amount they had borrowed.  Either way, they were denied.  As more and more people defaulted on their loans, three things began to happen:  (1) the banks had less and less income coming in, (2) home values plummeted as foreclosures rose, and (3) investors started cashing in on those credit default swaps.  No one imagined that so many of those “insurance policy” CDSs would ever be exercised.  As their cash reserves were depleted by the day, banks large and small began failing, one after the other.  The ones who survived or were bailed out by the government began to cut back or stopped lending altogether.   The rest is history.

Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV

A few days before Ramadan I saw the movie The Book of Eli. As a Muslim, if I watch a movie I try to find something with a meaning or a message that my believing heart can ponder. This movie had a few of those, although for a sensitive person I advise against this movie as there are a couple of gruesome scenes. The movie depicts the destitute state of the world after World War 3. It portrays the world in anarchy and that to obtain the things you need, you either find them, fight for them or trade something you have. In one scene the central character Eli, who lived before the war, explains to a young girl what life was like before. He makes his point after trading some “valuable” KFC wet naps, now used for bathing in a place with not much water saying, “We used to waste stuff much more valuable than this!”

This brought home a matter that is neglected even by some practicing Muslims. The fact that every penny of our sustenance is valuable and we should treat it that way. A Muslim should strike a balance between being frugal with his wealth and being generous to people in need. This brings us to our next characteristic of the Servants of the Merciful. Almighty God says that they are those who,

“When they spend, do so not excessively or sparingly but are ever, between that, justly moderate.” (Qur’an, 25:67)

The commentators on this ayah tell us that The Merciful is teaching not be extravagant or wasteful in spending our wealth. We are also prohibited from being greedy – or even stingy! Some of the commentators said that we must spend in the cause of Allah and that no matter how much is spent in the cause of Allah, it is not considered excessive or wasteful while spending even one penny on something unlawful is wasted. Some others explain that we must first provide for our families and then others in need with sufficient financial support. On the other side of the coin, we must avoid greed and stinginess in which we neglect the rights of our family, Zakat and charity.

We must pay off all debts as soon as possible. We have to make sure that we are expedient in providing our family all of the food, clothing and other things they need. If we buy a house, we should get one according to our income and family needs. We should also do everything in our power to stay away from an interest-based loan and try and support the growth of Islamic options.

If we buy a car it must be without interest and we should not spend thousands of dollars collecting cars. I know a brother who keeps a nice Porsche that he drives a few times a year in the spring and summer. This is wasteful.

If we buy or cook food we need to make enough for the people eating and not so much extra that will be wasted. At the same time if we take food we only take what we need, not dive in head first at the mosque iftar; be considerate of others. We avoid eating more than satiating our appetite and we never throw away food unless we are directly giving it to birds or cats.

My dear sisters need to refain from pressing their husbands or fathers to buy a new dress for a new celebration every few months (to the extent that they literally have a closet full of brand new clothes that have not seen daylight). If you have NEW clothes or shoes that you haven’t worn in over a year then there is a problem. We only have one body to cover. There are thousands of bodies on earth that do not have a sheet to cover their back. Give what is extra for you, to them.

Every Friday Prayer we attend we must have at least $10 for the collection as our good deed. And before the students and  those who are struggling say ‘we can’t afford that!’ I remind you we are all rich, and however much you give in Allah’s cause will come back to you ten-fold. It’s a guarantee. Unfortunately in most communities we only average $2 /$3 a person at Jumu’ah collection. That is almost $7 less than most Churches and Synagogues. We should direct our expenditure in supporting Muslim causes, keeping local ones in priority so we can build a comfortable infrastructure for Islam in America. If we see someone in need of what we have , then we should help them.

For those who are homeless or beggars, it is best to get them actual food or clothing because of the high probability of them using money for unlawful means. We should set the bar for our needs and the required savings for our future below that which goes for the sake of Allah.

This is the true balance of Islam – spending from His wealth that he has blessed us with, in His name for the greater good. May Allah guide us to be balanced spenders!

The prohibition of interest in Islam is a Divine ruling; hence a Muslim seeks to submit to it. Nonetheless, there are two crucial aspects to such submission. Firstly, we believe that all Divine rulings have wisdom, even if we are not cognisant of the wisdom. Secondly, with abstinence of and opposition to interest, as with any act of obedience done with profound reflection and inner awareness, there is huge potential of high spiritual benefit in both this world and the next, by the will of God. Nevertheless, the opposition to interest can also be seen in the context of the Islamic imperative for Muslims to be at the forefront of pushing the agenda for global social justice. A collective observance of the prohibition is a defence against societal and economic corruption, which ultimately can smite the good and bad alike, without differentiation. Sadly, in the face of the defences of interest based on economic theories founded on a false understanding of the reality of humanity and the general acceptance of interest, one will be able to apply to the issue of interest the following words that Leo Tolstoy wrote against current theories of art in his What is Art?

“If a theory justifies the false position which a certain part of society is in, then, however baseless and even obviously false the theory may be, it will get adopted and become the belief of that part of society…However baseless theories of this sort may be, however contradictory they may be to everything mankind knows and recognizes, however obviously immoral they may be, they are accepted on faith, without criticism, and are preached with passionate enthusiasm, sometimes for centuries, until the conditions they justify are done away with or the absurdity of the theories becomes too obvious.”

An Introduction to Interest

Shaykh Muhammad Shafi, in The Issue of Interest, enumerates the many Quranic verses that prohibit riba, such as 2:275-6 and 2:278-9. The latter includes the stern warning: “O you who have believed, fear Allah and give up what remains [due to you] of riba, if you should be believers. And if you do not, then be informed of a war [against you] from Allah and His Messenger. But if you repent, you may have your principal – [thus] you do no wrong, nor are you wronged.” Shafi explains how riba is translated into Urdu as sud as though they ‘are one and the same thing in Arabic and Urdu,’ but ‘riba carries a general and wider connotation and the prevailing phenomenon of sud is a kind or type of riba. The prevailing phenomenon of sud refers to lending of a specific amount for a specific period on a specific rate of profit or increase, and no doubt this is riba. But riba is not limited to this and has a much wider connotation. It includes many transactions of sale, purchase, where there is no element of credit.’ This discussion can be directly applied to a similar mistake in English if we only understand riba as interest. In summary, interest is, in the words of Shafi, ‘the compensation or the excess paid for an extension in the tenor of the loan’ as  ‘the offer by the borrower that he will pay an extra sum of money if the lender extends the moratorium for repayment.’

In specific response to those who might claim that it is acceptable to merely receive interest from a bank, Shaykh Hussain Hamed has written:

“Bank deposits are considered loans by law and by the consensus of jurists, and “any increment in a loan is riba,” as the Prophet ﷺ states in his hadith. In reality, banks deal freely in people’s deposits; they unilaterally dispose of them by using them in lending to other people for interest. At the same time, banks are committed to pay that money back with interest. These are the characteristics of loans as stated in law, with no regard to how such interest is estimated, what its percentage is, or what the name given to it is. It is no matter whether such extra money given on the capital is called benefit, gain, earning, interest, reward, gift or whatsoever. What matters are the actual results effected by the contract between the bank and the dealers, because contracts are governed by the results they entail. Rulings are generally given to real matters not to hypotheses. Moreover, the claim that banks are just investors by proxy that invest money deposited therein in legal projects has already been refuted by law, Shari`ah [Islamic law] and by experience.”

[The full explanation of the details regarding riba is beyond the scope of this article, but one would be well-advised to view the in-depth explanation in Shaykh Wahbah Zuhayli’s Financial Transactions in Islamic Jurisprudence.]

Imam Qurtubi, in his Tafsir on Qur’an 2:275-9, relates the strongest condemnations of the practice of riba narrated from the hadith and pious early generations, especially in relation to God’s declaration of ‘war’ against the people of riba and how God obliterates riba. He further states that 2:279 indicates that practising riba is a major sin and there is no disagreement upon that. Indeed, he narrates that Ibn Khuwayzimandad stated that the belief that riba is lawful is an act of apostasy. Muhammad Shafi, in his Ma’ariful Qur’an in commentary of 2:279, says, ‘So severe is this warning that any other warning of such severity does not appear anywhere in the Qur’an in relation to any other sin, no matter how great, except kufr (disbelief), of course.’

Over the ages, the matter of interest has been treated with abhorrence and condemnation. In the West, this disgust goes back to the Greek philosophers. John Kenneth Galbraith, in A History of Economics: The Past as the Present, notes how Aristotle ‘strongly condemned the taking of interest’ because, in Aristotle’s (384-322 B.C) words, ‘money was intended to be used in exchange, but not to increase at interest.’ Galbraith explains the reasoning for this dislike: ‘interest was an unworthy extraction from the less fortunate arising from possession of the money by the more fortunate.’ He notes that ‘interest continued to be strongly condemned throughout the Middle Ages’ until it was later ‘redefined as a payment for productive capital – when it became compellingly evident that the one who borrowed money made money out of doing so and should, in all justice, share some of the return with the original lender’, and then it was considered ‘reputable.’ At that point, Galbraith states that the ‘religious precept and the accepted ethic were then, not exceptionally, adjusted to this circumstance’, ‘but the taking of interest for personal needs or use continued to have a slightly unwholesome, even suspect, reputation.’

Galbraith notes that ‘early Christian doctrine strongly condemned the exaction of interest; as with the Greeks, it was seen as extortion by the fortunately affluent from the unfortunate, unwise or impoverished who were pressed by needs and obligations beyond their means.’ Moreover, this orthodox condemnation of interest is shown by Galbraith to extend to the leading Christian theologian Thomas Aquinas (1225-1274), as exhibited in his Summa Theologica. However, Galbraith argues that ‘mercantilism involved…a marked break with ethical attitudes and instructions of Aristotle and of Saint Thomas Aquinas and the Middle Ages in general’ due to the influence and dominance of merchants in society, and that the charging of interest ‘lost its evil or dubious connotation’; and with it, in the words of Galbraith, ‘religious faith was accommodated to economic circumstance and need.’ He adds that ‘both Catholic and Protestant church doctrine’ changed their stances, ‘however reluctantly and gradually.’ [Galbraith explains that ‘merchant capitalism’ or ‘mercantilism’ is said to cover ‘three hundred years, from very roughly the middle of the fifteenth century to the middle of the eighteenth, with the end vividly marked by the beginning of the Industrial Revolution, the American Revolution and the publication of Wealth of Nations by Adam Smith [in 1776].’]

Both Shaykh Taqi ‘Uthmani in The Historic Judgment On Interest: Delivered in the Supreme Court of Pakistan and Ahamed Kameel Mydin Meera in The Theft of Nations: Returning to Gold have brought forth a number of passages from the Old and New Testaments that order people not to charge ‘interest,’ such as Exodus 22:25. Now ‘Uthmani presents Qur’an 4:161 as the evidence that the Tribe of Isra’il was prohibited to charge interest. Meera states that all ‘three Abrahamic faiths – Judaism, Christianity and Islam –…strongly condemned the practice of charging interest.’ The latter assertion becomes a somewhat difficult argument to sustain when one takes Judaism and Christianity from within what has become their tradition, as opposed to taking a Qur’anic method towards explaining their faiths.

Firstly, as pointed out by Israel Shahak in Jewish History, Jewish Religion: The Weight of Three Thousand Years, numerous Biblical verses are ‘understood’ in what Shahak calls ‘classical Judaism’ or latter-day ‘Orthodoxy’ in a manner ‘quite distinct’ to the ‘literal meaning’ or understood by a Christian or reader of the Old Testament. Shahak argues that these forms of Judaism are bound more by Talmudic law than the Biblical text. In the case of interest, Shahak argues that Talmudic law only initially banned Jews from charging interest from fellow Jews; but, over time, innovative legal stratagems were devised to even get around this latter prohibition.

Secondly, as highlighted by Taqi ‘Uthmani in his What is Christianity?, one has to understand the wide scope for legal reform within Christianity in light of Paul’s renunciation of the Law of the Torah in favour of just faith in Jesus, which conflicted with the earliest conveyors of Jesus’ disciples and is pivotal because Paul is, as stated by ‘Uthmani is the latter work, really the ‘founder of present day Christianity’ – if one takes a Biblical method then one is forced to become ‘bewildered’ like Michael Baigent and Richard Leigh in The Dead Sea Scroll Deception in trying to accurately determine the details of the life of Jesus (upon him be peace). Hence this foundational spirit of freedom exhibited by Paul has led Christians to freely amend laws and attitudes over time, for even if they reject some of Paul’s positions, they can still use his methodology and apply it as they see fit. Tom Holland, in a recent documentary on Paul for Channel Four in the UK, entitled ‘The Bible: A History’ and aired on 28 February 2010, felt it was apt to end his programme with, ‘That all you need is love’ – after arguing in favour of the thesis that the central method of Paul’s invitation of faith to non-Jews, like Greeks and Romans, was to emphasise that they could dispense with the Law, and just suffice with loving Jesus (upon him be peace). Thus Holland mentions that the roots of changing the Law can be seen in Paul himself; furthermore, even if Paul and the Church adhered to current ‘morals,’ they could be ever changed on the basis of ‘love.’

The acceptance of interest is now almost universal, and it is intrinsically linked to the modern banking system; and the latter is crucial for what we see as development in the West. For example, look at the industrial development of Britain and the crucial role played by the establishment of the Bank of England. Dan Snow’s BBC series entitled ‘Empire of the Seas: How the Navy Forged the Modern World’ – in an account that is essentially supported by Galbraith in Money: Whence it Came, Where it Went and Tarek El Diwany in The Problem with Interest, but Snow makes broader connections – shows that Britain’s affluence is due to the facility of interest-based loans administered through the establishment of the Bank of England in 1694, in order to raise funds for the King to develop the navy for military engagement with the French. In this scenario, the newly-formed Bank agreed to pay 8% on loans of £25 from the people; then the massive wealth raised by the keen accepters of this offer was loaned to the King by the Bank. This method was far more popular than raising taxes, but it also was the beginning of the national debt. Nevertheless, the financial revolution was to spur on the industrial revolution, as the influx of newly-available money led to industrial innovations and bolstered agricultural produce that were created to feed and aid the navy. Snow talks of these matters coupling with the belligerent and war-mongering pursuit of booty by the English, and a strategy of ‘relentless aggression,’ which also included the conquering of lands by force for the opening up of wealth and the utilisation of the slave trade (especially in the Caribbean). Consequently, Britain achieved ‘global supremacy’ when defeating the French in 1759. Thus it is difficult for us English to view interest and banking in a cold impartial light when it is so deeply embedded in the economic comfort that we so enjoy now; and anything murky, especially widespread bloodshed, is slightly disconcerting to the image of purity we so seek to construct about ourselves.

Wisdom and Cause in the Sacred Law

In The Lawful and the Prohibited in Islam, Shaykh Yusuf Qaradawi argues that God, al-Rahman al-Rahim (The All-Merciful, The Compassionate), prohibits and permits for ‘people’s well-being,’ for He is not ‘arbitrary’ in regard to legislation. He adds:

“Accordingly, He has neither permitted anything except what is pure nor has He prohibited anything except what is impure…If something is entirely harmful it is haram [forbidden], and if it is entirely beneficial it is halal [lawful]; if the harm of it outweighs its benefit it is haram, while if its benefit outweighs its harm it is halal. This principle is explained in the Qur’an in relation to wine and gambling: ‘They ask thee concerning wine and gambling. Say (O Prophet): In them are great sin and some benefit for human beings, but the sin is greater than the benefit…’ (2:219). By the same logic, if it is asked, what is halal in Islam? The answer is, the good things. Good things are those which moderate people acknowledge to be wholesome and which are approved by human beings in general without relation to the habits of a particular group. Allah Ta’ala [God the Exalted] says: ‘They ask thee what is lawful to them (as food). Say: Whatever is good is lawful to you…’ (5:4). He also says: ‘Today whatever is good is made lawful to you…’ (5:5).

“The Muslim is not required to know exactly what is unclean or harmful in what Allah has prohibited; it may be hidden from him but be apparent to someone else, or its harm may not have been discovered during his lifetime but may be understood at a later period. What is required of a Muslim is simply to say, ‘We have heard and we shall obey’ [Qur’an, 2:285]. Do we not observe that Allah prohibited the eating of pork without the Muslims being aware of the reason for its prohibition apart from the fact that the pig is a filthy animal? Centuries passed, and then scientific research discovered the presence of parasites and deadly bacteria in its flesh. Yet even if scientific research had discovered nothing in pork, or if it had discovered much more than this, the Muslim would still continue to believe it to be unclean.”

Furthermore, by way of emphasising the above from Qaradawi, Muhammad Shafi says in commentary of Qur’an 2:275 in Ma’ariful Qur’an:

“When He declares something to be halal, and something else to be haram, you should immediately realize that there must be some loss or harm or evil in that which has been declared haram, even if one does or does not see through it. This is because the actual reality of this whole system, and the benefit and harm that lies therein, can only be encompassed by the same ‘Alim (the Knower) and Khabir (the Aware) from Whose reach of knowledge the minutest particle of the world cannot escape. The individuals or groups in this world can identify their expedient gains and their losses, but they cannot claim to have encompassed the entire range of benefits and harms affecting the whole wide world. There are things that appear to be beneficial for a certain person or group but, when looked at in the perspective of the whole nation or country, the same things prove to be harmful.”

Shaykh Ibn ‘Ashur, in his Treatise on Maqasid al-Shari’ah, argues in a manner that really does not require commentary, for it succinctly sums up the whole affair:

“From a comprehensive thematic analysis of the textual sources of the Shari’ah pertaining to the objectives of legislation, we can draw the following conclusions. Both its general rules and specific proofs indicate that the all-purpose principle (maqsad ‘amm) of Islamic legislation is to preserve the social order of the community and insure its healthy progress by promoting the well-being and righteousness (salah) of that which prevails in it, namely, the human species. The well-being and virtue of human beings consist of the soundness of their intellect, the righteousness of their deeds as well as the goodness of the things of the world where they live that are put at their disposal…If He had not intended the orderly running of the world, He would not have ordained punitive laws to deter people from perpetrating corruption nor permitted them to enjoy the beautiful and good things of life…Human beings have a natural propensity for perfection. However, their actual achievement of perfection develops only gradually in tandem with their spiritual purification and moral uplifting.”

A righteous soul, believing that their Lord is All-Wise in His rulings, might easily confuse wisdom and cause; and therefore permit or deem unlawful on the basis of wisdom, whilst contradicting the ruling established by the necessary cause or causes, hence reaching an incorrect conclusion due to failing to observe a sound jurisprudential method. This is outlined by Taqi ‘Uthmani in the Historic Judgment in his differentiation between ‘illa and hikma. He establishes that ‘illa in this issue of interest is:

“The basic feature of a transaction without which the relevant law cannot be applied, whereas Hikmat is the wisdom and the philosophy taken into account by the legislator while framing the law or the benefit intended to be drawn by its enforcement. The principle is that the application of a law depends on the Illat and not on the Hikmat…To cite another example, the Holy Qur’an has prohibited liquor. The Illat of its prohibition is intoxication but the Hikmat of this prohibition has been mentioned by the Holy Qur’an in the following words: ‘The Satan definitely intends to inculcate enmity and hatred between you by means of liquor and gambling, and wants to prevent you from remembering Allah. So would you not desist?’ (5:91)…It is in the same way that after mentioning the transaction of Riba, the Holy Qur’an has mentioned the Zulm [inequity] as a Hikmat or a philosophy of the prohibition, but it does not mean that prohibition will not be applicable if the element of Zulm appears to be missing in a particular case. The Illat (basic feature) on which the prohibition is based is the excess claimed over and above the principal in a transaction of loan…Another point worth mentioning here is that the Illat of a law is always something determinable by hard and fast definition which leaves no room for a dispute as to whether the Illat is or is not available. Any relative term which is ambiguous in nature [like Zulm] cannot be held to be the Illat of a particular law because its existence being susceptible to doubts and disputes…”

To be continued in the second part.

Excuse #1: Everybody else does it

A prime example of this is copying your friend’s homework in high school, or college. Of course you don’t mean to cheat, but class is in 45 minutes and you don’t have time to think through the problems yourself. So, you will be getting a grade for work that you didn’t really do.

Another one that comes to mind is downloading music, movies and anything else you can’t get for free in a store. It has become so common that we don’t even give it a second thought. Just because our legal system is still in the process of creating more comprehensive laws that protect intellectual property, it doesn’t make it okay for us to steal.

The Messenger of Allah ﷺ warned us not to be an Imma’ah. The Imma’ah is the one who if the people are doing good, does good; and if the people are doing bad, does bad. Rather, he ordered us to be steadfast in doing what’s right at all times.

Excuse #2: If we don’t do it, someone else will

The first thing that comes to mind is an article I came across in the New York Times about Muslim businesses that sell alcohol, cigarettes, pork and other non-halal goods because they believed that those items spurred their business; to stop selling those things would be the death of their business because they would miss out on the big bucks and everyone would just go somewhere else.

This excuse makes more sense in a capitalist mind frame. I say this for two reasons, the first is because in Islam we have the concept of rizq (sustenance) being pre-determined that is dispensed to your given that you put in the effort.

“And in the heaven is your provision and whatever you are promised. Then by the Lord of the heaven and earth, indeed, it is truth – just as [sure as] it is that you are speaking.”  (Qur’an, 51:22-23)

Having this in mind, it makes no sense whatsoever to try and increase your income by doing something that is illegal or unethical. Muslims should be under no illusion that doing anything haram (unlawful) could increase their sustenance or make them better off. They may enjoy temporary financial gains, but at what expense?

The second reason is because capitalism is all about wealth-maximization. In other words, to do whatever it takes to win. By making financial gain your number one priority, ethics are the first thing to go out the window, along with justice and social responsibility.

Excuse #3: That’s the way it has always been done

The example that comes to mind is women removing their hijab (headscarf) on their wedding day. Random example, I know, but it was one of those things that I saw as a sort of norm in Egyptian culture and seemed to be acceptable just because of the sheer number of people that did it.

Abu Sa’id al-Khudri, may Allah be pleased with him, reported that the Messenger of Allah ﷺ had said:

“Whoever among you sees anything objectionable, let him change it with his hand, if he is not able, then with his tongue, and if he is not even able to do so, then with his heart, and the latter is the weakest form of faith.” – Muslim

We are all reformers in our own right. Islam requires us to enjoin good and forbid evil. Social reform isn’t achieved overnight; it begins with you making the choice to do the right thing.

Obviously, changing your family’s understanding of hijab or overhauling your company’s corporate culture isn’t something you can do alone. The hadith acknowledges that, and we are advised to at the very least make the change in our own hearts. Consequently it would be reflected through our actions and we would gradually teach others by example.

Excuse #4: We’ll wait until the lawyers tell us it’s wrong

I was recently told the story of a school that had been instructing its employees to report lower income so they could meet the requirements for their desired tax bracket. In addition they were going as far as explaining the process of applying for benefits from the council (welfare) to their staff with the promise of higher income. Not only were they shortchanging the government for the tax they should have been paying, but they were also encouraging others to apply for benefits they didn’t need.

When an employee that had a confrontation with the school (not over this issue) took legal action against them they offered to settle outside of court, as long as the employee didn’t report them to tax authorities.

Isn’t it enough that Allah (subhanahu wa ta`ala – exalted is He) sees what we are doing? Does it have to come to local authorities’ attention before we decide to stop what we are doing? Actions speak louder than words, and it is now the case that we fear people more than we fear Allah (swt).

Excuse #5: It doesn’t really hurt anyone

There are tons of examples of this, from littering to wasting water. I won’t bore you with specifics, but pay close attention to what I am about to tell you: there are approximately 6.9 billion people on this planet. If all of them think like you, we are going to be in big trouble.

Change starts with the individual.

Excuse #6: The system is unfair

So is life. Just remember that we will stand before God alone, and He is fair.

Excuse #7: I was just following orders

Returning to the example of the school, the first employee that was told to get involved with their tax scam should have refused and left. It would have forced them to at least think twice before asking that of someone again. However, as people continued to gradually buy into this culture of dishonesty, it became acceptable.

The Messenger Muhammad ﷺ clearly said:

“There is no obedience [to any creation] in disobedience to Allah.” (Bukhari & Muslim)

Excuse # 8: It’s a gray area

On the authority of An-Numan Ibn Bashir, who said: “I heard the messenger of Allah ﷺ say:

“That which is lawful is plain and that which is unlawful is plain and between the two of them are doubtful matters about which not many people know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honor, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah’s sanctuary is His prohibitions. Truly in the body there is a morsel of flesh which, if it be good, all the body is good and which, if it be diseased, all of it is diseased. Truly it is the heart.” (Bukhari & Muslim)

This hadith nails it. It’s basically telling us not to play around in or near the gray areas because we can fall into the black. We are better safe than sorry, and should try our best to avoid actions whose permissibility is in question.

The leadership in a large corporation wanted to take a huge step that would be considered unethical but not illegal. So when deciding whether to go ahead with it or not, the CEO asked them if they would feel comfortable with their decision being published as tomorrow’s newspaper headline. His statement made everyone scrutinize their decision a little more, and as a result they abandoned the idea.

This brings to mind yet another hadith, where the Messenger of Allahﷺ says:

“Al-Birr (piety & righteousness) entails good conduct, while Al-Ithm (evil) is that which crosses your mind and which you hate for people to find out about.”

In closing I just want to emphasize how fortunate we are as Muslims to have such clear guidance when it comes to dealing with the ethical aspects of our day-to-day lives. Unfortunately we aren’t applying these solutions as we should and are lagging behind when we should be shining examples of the best morals and behaviors.

May Allah (swt) bless us with better morals, manners, and conduct in general. Ameen.

“Two more people to give $5,000.”

His gaze sweeps across the audience searching for a raised hand or finger. As he holds the mic up to his mouth, the people in the room shuffle and whisper. You turn to the left and then the right looking for the next donor. “Allahu Akbar!” You quickly look in the direction the speaker is faced, and catch a young man in the back of the room lowering his hand. “Just one more pers…”

“Allahu Akbar!” A woman two tables down nods her head.

“That’s 50,000. Now I need to get just ten people to give $1,000!”

We’re all way too familiar with this scene: you are at a fundraising dinner and the speaker is using every related hadith and verse of the Qur’an to encourage, convince and literally beg you to donate to the cause. You eventually raise your hand when he mentions the donation amount you decided on before you left the house.

“Allahu Akbar! May Allah (swt) bless you and your family, say ameen!” The crowd echoes “Ameen.”

Feels amazing, doesn’t it?

But…is it right?

Why does your mosque, Islamic center, or local Islamic organization have to book a hotel ballroom, get a speaker from out of state, and feed and entertain you in order for you to give for the sake of Allah?

Giving in the way of Allah is for our own safety and not giving is the real danger. We have to look out for the poor and support our local institutions, and we should do so without a second thought. In fact, Allah promises us a time when it will be the first thing on our minds. Surah Al-Munafiqoon says:

“And spend [in the way of Allah] from what We have provided you before death approaches one of you and he says, “My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous.” (Qur’an, 63:10)

The verse doesn’t say we will beg for just a little more time for prayer, or fasting, but instead for the opportunity to give charity, as though this will be the dearest thing to us at that time. We will be pleading for more time before our souls are taken so that we can give more charity.

When working with the Muslim Students Association (MSA) at my university, we would go around to Muslim-owned restaurants requesting donations for Iftar (the evening meal to break fast), which was served on campus daily in Ramadan, except  for Fridays. Some restaurants offered a tray of rice, some chicken, and others salad. We always accepted whatever they might give us because at the end of the day, something was always better than nothing. However, some shopkeepers and owners sent us off empty-handed. Why? Because they felt they had already done their bit of charity over Ramadan – “We already donated food to the kids at the college.”

As though there is some cap on giving to charity.

Allah (subhanahu wa ta`ala – exalted is He) describes those that give for His sake in Surah Al-Insan:

“And they feed, for the love of Allah, the indigent, the orphan, and the captive,- (Saying),’We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks. – We only fear a Day of distressful Wrath from the side of our Lord.’” (Qur’an 76: 8-10)

This verse adds a second crucial point on the importance of adopting, sponsoring and taking care of orphans. It reminds to us ask: What about those kids without moms or dads? The ones whose parents left them there because they couldn’t afford to take care of them? What about the kids who get all these donated clothes and toys but can’t find a single person do give them the love and attention they really need?

The Prophet (s) was an orphan. Have we forgotten?

A few years ago, in Cairo, we went to visit an orphanage as a tarbiyah (self-development) exercise and to see how the orphans were. Of course, they were adorable and fairly well-kept; I don’t assume this to be the case in most orphanages. We had been there for about 20 minutes when a young man came in and the kids started screaming!

“Ammu Sherif! Ammu Sherif!” They all flocked towards him, almost knocking him over. He greeted them warmly and was smiling from ear to ear. He stayed there for at least the two more hours we did, probably longer, and played with them, giving each their own time.

Subhan Allah (Glory be to God)! All he does is take out the time to visit them, obviously in a consistent manner, and it doesn’t cost him anything. You cannot begin to understand how happy this simple kindness made them.

How great is his reward with Allah (swt)?

May Allah (swt) bless him and everyone that tries to work with the unfortunate among us, and alleviate their suffering.

We worry about giving our own children enough attention. We agonize over being bad parents and try to find ways to be better to our children. We think back over our actions and hope they won’t affect them negatively as adults. Well then, what about the orphans? Have we given them a second thought?

The Prophet (s) said, “Me and the one that takes care of Orphans are like this in Jannah,” and he demonstrated by putting his index and middle finger together.

Enough said. Now for the doing part: Everyone that reads this needs to do one of two things, or both.

1. Pick an Islamic charity and sign up to give a monthly amount from your income. You won’t regret it. For example, Islamic Relief has an option to donate to ‘where it’s needed the most,’ which I think is an easy way of making up your mind on what you want done with your money.
2. Sign up to sponsor an orphan, and pledge a monthly amount that is probably much less than your cable and internet bill.

When we have the means we do as Muslims, there is no excuse to not be looking out for our orphans and poor. We have to answer for being blessed with wealth and safety and will be asked why we haven’t tried to establish the same for others.

In Surah At-Takathur we are reminded of just that:

“Then you will surely be asked that Day about pleasure.” (Quran 102:8)

May Allah (swt) bless us all with good deeds that bring us closer to Him. Ameen.