“Call to the path of thy Lord with wisdom and goodly exhortation, and argue with people in the best manner.” (Holy Quran, 16:125) The Light AND ISLAMIC REVIEW Exponent of Islam and the Lahore Ahmadiyya Movement for over eighty years April – June 2011 In the spirit of the above-cited verse, this periodical attempts to dispel misunderstandings about the religion of Islam and endeavors to facilitate inter-faith dialogue based on reason and rationality. Vol. 88 CONTENTS No. 2 The Cosmopolitan Nature of the Religion of Islam . . . . . . 3 By Ebrahim Mohamed The Societal Significance of Prophet Muhammad’s Doctrine On Charitable Giving . . . . . . . . . . . . . . . . . . . . . 6 By Prof. Henry Francis B. Espiritu Trials and Tribulations . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13 A discussion on why distress is necessary for spiritual growth and how this is explained through the example of the Holy Prophet Muhammad By Maulana Muhammad Ali (translated into English by Dr. Mohammed Ahmad) The Ideal Dome Show . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16 By Jonathan Glancey Published on the World-Wide Web at: www.muslim.org (cid:0) Ahmadiyya Anjuman Isha‘at Islam Lahore Inc., U.S.A. (cid:0) P.O. Box 3370, Dublin, Ohio 43016, U.S.A. 2 THE LIGHT AND ISLAMIC REVIEW (cid:0) APRIL –JUNE 2011 The Lightwas founded in 1921 as the organ of the AHMADIYYAANJUMAN ISHA‘AT ISLAM (Ahmadiyya Association for the Propaga tion of Islam) of About ourselves Lahore, Pakistan. The Islamic Reviewwas published in England from 1913 for over 50 years, and in the U.S.A. from 1980 to 1991. The present Ahmadiyya Anjuman Isha‘at Islam Lahore periodical represents the beliefs of the worldwide branches of the has branches in many countries including: Ahmadiyya Anjuman Isha‘at Islam, Lahore. U.S.A. Australia U.K. Canada ISSN: 1060–4596 Holland Fiji Editor:Fazeel S. Khan, Esq. Indonesia Germany Suriname India Circulation:Mrs. Samina Malik. Trinidad South Africa Guyana Philippines Contact information: ‘The Light’, P.O. Box 3370, Dublin, Ohio 43016, U.S.A. Achievements: Phone:614 – 873 1030 • Fax:614 – 873 1022 The Anjuman has produced extensive literature on Islam, originally in English and E-mails:[email protected] Urdu, including translations of the Holy Quran with commentaries. These books Website:www.muslim.org are being translated into other languages, including French, German, Spanish, Dutch, The main objective of the A.A.I.I.L. is to present the true, original message Russian, Chinese, and Arabic. The Anjuman of Islam to the whole world — Islam as it is found in the Holy Quran and has run several Muslim missions around the the life of the Holy Prophet Muhammad, obscured today by grave mis - world, including the first ever in Western conceptions and wrong popular notions. Europe. Islam seeks to attract the hearts and mindsof people towards the truth, by means of reasoning and the natural beauty of its principles. History: HazratMirza Ghulam Ahmad (d. 1908), our Founder, arose to remind the 1889: Hazrat Mirza Ghulam Ahmad founds the Ahmadiyya Movement. world that Islam is: 1901: Movement given name Ahmadiyya International:It recognizes prophets being raised among all nations after Holy Prophet Muhammad’s other and requires Muslims to believe in them all. Truth and goodness famous name Ahmad. can be found in all religions. God treats all human beings equally, regardless of race, nationality or religion. 1905: Hazrat Mirza appoints central body (Anjuman) to manage the Movement. Peaceful: Allows use of force only in unavoidable self-defence. 1908: Death of Hazrat Mirza. Succeeded by Teaches Muslims to live peacefully under any rule which accords Maulana Nur-ud-Din as Head. them freedom of religion. 1914: Death of Maulana Nur-ud-Din. Tolerant: Gives full freedom to everyone to hold and practise any Ahmadiyya Anjuman Isha‘at Islam creed or religion. Requires us to tolerate differences of belief and founded at Lahore as continuation of the opinion. original Anjuman. Maulana Muhammad Ali elected as Head. Rational:In all matters, it urges use of human reason and knowledge. Blind following is condemned and independence of thought is 1951: Death of Maulana Muhammad Ali granted. after fifty years of glorious service to the cause of Islam. Maulana Sadr-ud-Din Inspiring:Worship is not a ritual, but provides living contact with a (d. 1981) becomes Head. Living God, Who answers prayers and speaks to His righteous ser- 1981–1996: Dr Saeed Ahmad Khan, an emi- vants even today as in the past. nent medical doctor and religious schol- Non-sectarian:Every person professing Islam by the words La ilaha ar, led the Movement, at a time of ill-Allah, Muhammad-ur rasul-ullah (There is no god but Allah, intense persecution. and Muhammad is the Messenger of Allah) is a Muslim. A Muslim 1996–2002: Prof. Dr Asghar Hameed, a cannot be expelled from Islam by anyone. distinguished retired University Professor of Mathematics, and learned Hazrat Mirza Ghulam Ahmad taught that noprophet, old or new, is to arise Islamic scholar, served as Head. after the Holy Prophet Muhammad. However, Mujaddidswill be raised by God to revive and rekindle the light of Islam. 2002: Prof. Dr Abdul Karim Saeed Pasha elected Head. APRIL –JUNE 2011 (cid:0) THE LIGHT AND ISLAMIC REVIEW 3 The Cosmopolitan Nature of References are often made to acts of violence and par- ticularly desecration of churches in Egypt, Malaysia the Religion of Islam Indonesia and Nigeria and mosques in the Indian sub- continent and elsewhere. In the same vein, acts of des- By Ebrahim Mohamed ecration of mosques in Gaza by extremist Jews and the [This article is a transcript of a speech delivered at a irreverence shown towards the Holy Quran by Christian conference titled “Towards a Quranic Society” held in fanatics are highlighted and denounced. Johannesburg, South Africa in May of 2011. The con- There, therefore, appears to be a general decay of ference was organized by Al-Burhaan, an Islamic pub- true leadership, spirituality and guidance across all lication group. Mr. Ebrahim Mohamed, President of the communities in the world. With the current uprisings in Lahore Ahmadiyya branch in South Africa, was invited the Arab world, this situation has become more visible. to speak and also meet with conference organizers who are great admirers of Maulana Muhammad Ali’s liter- With regard to the Muslim community, blind patriot- ary works. The article, which was very well received by ism, driven by age-old, national customs and influenced the conference participants, provides an excellent out- by dogmatic, politically motivated clerics coupled with line of the unique aspects of Islam that promote the many years of subjection to despotic rulers, are perhaps enhancement of pluralistic worldviews, the lack of the main causes for anti- cosmopolitan behavior by cer- which in the world today is causing much chaos and tain sectors. Muslims often tend to see themselves as havoc.] Arab, Indian, African, European, etc. first before seeing themselves as one ‘borderless’ Muslim whole. I recently delivered a speech entitled, “The Cosmopolitan Nature of Islam” at a conference organ- After the golden era of Islam, which lasted for about ized by an Islamic publication group, Al –Burhaan¹, sit- three centuries after the Holy Prophet Muhammad uated in Johannesburg, South Africa. The conference (PBUH), illiteracy, superstitions, saint worship, once took place on the 14th and 15th May 2011. The theme again reared its ugly head. Adherence to archaic, outdat- of the conference was, “Towards a Quranic Society”. I ed and often erroneous interpretations of the law by the- was invited by the head of the group, Mr. Aziz Shaikh ologians and law makers have stifled progress within a who has been in contact with me in the past with regard community struggling to meet the challenges of a rapid- to obtaining copies of the English translation and the ly changing world. This situation has spawned wide Religion of Islam by Maulana Muhammad Ali. Mr spread prejudices, bias and bigotry that has kept com- Shaikh had high praise for Maulana Muhammad Ali, munities apart for centuries. It is time Muslims stop describing his English translation as one of the best and thinking along the lines of Sunni, Shia, Wahabi, Barelvi recommended it, together with his Religion of Islam to etc., and unite around the Holy Kalima, “There is no the audience at the introduction to my speech. God besides Allah, and Muhammad is the Messenger of Allah” - if they are to do justice to the cosmopoli- Introduction tan message of Islam as expounded in the Holy Quran.. The subject of Muslim Cosmopolitism1 was recently It is argued that the same prejudices and lack of tol- discussed by Professor Bruce Lawrence of Duke erance are equally rife within European and American University, USA on a visit to the University of Cape societies, but my approach, in this discourse, has been – Town. He spoke about the emergence of Muslim cos- let’s sweep before our own door first. The expectation is mopolitism, more from a cultural cum political perspec- that the Muslims, custodians of these sublime teachings, tive and did not dwell much on the cosmopolitan teach- would set an example to the world by executing and ings as contained in the Holy Quran. My focus, there- implementing it with true humility and sincerity, as best fore, is to highlight the cosmopolitan teachings of Islam they can. as contained in the Holy Quran as I believe it is the only reliable testimony of the cosmopolitan nature of Islam, The Age of Cosmopolitism that we find ourselves in, as opposed to inaccurate and biased conclusions drawn places the responsibility on all of us to dispose of our from the behavior of Muslims which are often flawed nationalistic, racial and religious boundaries and preju- and do not give a true picture of Islam. dices. There is a great need for all to look beyond, cul- tural and religious borders and to embrace the world Background with all its diversity, with an open mind and respect for Post 9/11, Muslims have been criticized for their lack of all. It is time that Muslims substitute, the antagonism tolerance and for their prejudices towards those who do and hostilities, so rife in our societies, for the love, com- not share their faith, and, within their own ranks, passion, empathy, forgiveness and tolerance that towards those who do not share their opinions. Almighty God in the Holy Quran and His Messenger, 4 THE LIGHT AND ISLAMIC REVIEW (cid:0) APRIL –JUNE 2011 the Holy Prophet Muhammad (PBUH) expect from us. Knowing, Aware” (49:13) The message is simple - BACK TO THE HOLY “And of His signs is the creation of the heavens QURAN- for therein lie light and guidance much and the earth and the diversity of your tongues and needed in today’s societies! colours. Surely there are signs in this for the learned. (30:22) If we now examine the Holy Quran, we find a wide range of principles and practical lessons of a cosmopol- How often has it not been proven that prejudices itan nature. If implemented properly, Muslims should exist simply because of ignorance of each other’s cul- feel at home in a diverse global society. tures and beliefs etc? Differences within a diverse soci- ety are meant to serve as a means of enriching ourselves The cosmopolitan nature of Islam with the knowledge of others. It was never meant to 1. One God for all mankind generate hostility, bigotry and unfair bias against each other. Worship is common to most of mankind. The concept of God might differ across religious lines but the existence 3. Islam, a universal, not tribal message and acceptance of some higher power is prevalent Unlike Moses who came to the Israelites and Jesus to amongst all societies. In Islam, God is depicted as the ‘lost tribes of Israel’, Muhammad (PBUH) brings a “Rabbul Alameen”The Creator, Nurturer and Fosterer message of universal benefit. Referring to the Holy of all the worlds – that is, the entire creation including Prophet, the Holy Quran states: all of mankind. “And We have not sent thee but as a mercy to the “Praise be to Allah, Lord of the worlds,” (1:1) nations.” (21:107) Maulana Muhammad Ali, in his English Translation “The Prophet’s advent will prove a mercy not only to of the Holy Quran, Chapter 1, page 4, explains, and I the Arabs by making them a foremost nation in the quote: world, but to the whole of humanity. The Prophet’s “The all-comprehensiveness of the Lordship of Allah being a mercy to the ‘alamin’, or all nations of the in the very first words of the Quran is quite in conso- world, is to show that ultimately all nations will be nance with the cosmopolitan nature of the religion of received into the Divine mercy which was manifested Islam,…” – unquote. through him. Already the teachings of the Quran have not only benefitted its followers, but even those who The cosmopolitan nature or concept of God in Islam will reject its message, for, notwithstanding their rejec- is unique. The tribal or national concept of God preva- tion of it, they have accepted many of its principles.” lent in other faiths, which result in people viewing –MM Ali footnote to 21:107 themselves as “chosen” ones, is foreign to Islam. The Holy Quran states: 4. Belief in all Prophets means respect for all people of “Nay, whoever submits himself whole-heartedly different Faiths. to Allah and he is the doer of good to others, he is the one who has his reward from his Lord” (2:112) Muslims are told to accept all the prophets of God from Adam to the last prophet Muhammad (PBUH) and 2. Mankind is ‘one single nation’ we are told not to make any distinction between any of In one sweeping statement, the Holy Quran erases age- them. old prejudices that have plagued mankind for centuries, “…They all believe in Allah and His angels and by declaring that mankind is a ‘single nation’ His Books and His messengers. We make no dif- “Mankind is a single nation…..” (2:213) ference between any of His messengers. …” (2:285) Ethnicity, tribalism, race, nationality, religion, lan- guage are of no consequence to Almighty God. Nobility Religious bias is most probably the leading factor and excellence lie in the degree of righteousness and that creates division in the human race and therefore subservience to God. those of other faiths may benefit by submitting to the superior cosmopolitan teachings of the Holy Quran as “O Mankind, We have created you from a male seen here and elsewhere. and a female, and made you tribes and families that you may know each other. Surely the noblest 5. All places of worship are sacred to Muslims. of you with Allah Paying lip-service to religious tolerance is not Is the most dutiful of you. Surely Allah is enough. Muslims are expected to be actively engaged in APRIL –JUNE 2011 (cid:0) THE LIGHT AND ISLAMIC REVIEW 5 the preservation of all places of worship. ple have We made their deeds fair-seeming; then to their Lord is their return so He will inform them of what they did.” (6:108) “…And if Allah did not repel some people by oth- ers, cloisters, and churches, and synagogues, and The wisdom of this verse manifested itself a few mosques in which Allah’s name is much remem- years ago when Muslims in Afghanistan under the influ- bered would have been pulled down. And surely ence of the Taliban, destroyed Buddha statues. At the Allah will help him who helps Him...” (22:40) time this cowardly act, which has no basis in the Holy Quran, caused irreparable harm to an already tainted 6. Allah’s reward transcends religious boundaries. image of Islam, as the news media capitalized on it and As already stated, the concept of a “chosen Race” is for- broadcast it internationally. eign to Islam. The Holy Quran declares: In fact this injunction of the Holy Quran underpins “Surely those who believe, and those who are the far reaching tolerance expected from Muslims and Jews, and the Christians, and the Sabians, whoev- teaches Muslims how to co-exist in a broad cosmopoli- er believes in Allah and the Last Day and does tan society even with those who worship “gods” besides good, they have their reward with their Lord, and Allah. there is no fear for them, nor shall they grieve.” 10. The leveling influence of the Pilgrimage (2:62) Another unique characteristic of Islam is the fact that it 7. The Holy Quran teaches “freedom of religion” and contains practical ordinances that give actuality to the peaceful propagation of the truth. theoretical side of Islam. It is not enough that we ‘say’ The Holy Quran prescribes complete freedom of reli- we believe in the oneness of God and the oneness of gion. Whilst it is against any form of force or compul- mankind, with claims of religious, racial, language and sion, it teaches how to bring people to the truth in a color tolerance. Muslims are expected to translate these peaceful manner. This is fundamental to peaceful co- lofty principles into practice. The pilgrimage is a way of existence in a diverse cosmopolitan society. The Holy implementing those principles; provide lessons to Quran clearly states: Muslims on how to live in peace and harmony, on an equal footing with fellow Muslims from other national- “There is no compulsion in religion – the right way is indeed clearly distinct from error” (2:256). ities from across the world. “And if your Lord had pleased, all those who are “And pilgrimage to the House is a duty which men in the earth would have owe to Allah — whoever can find a way to it” (3:97). believed, all of them. Will you then force people till they are believers?” (10:99) Maulana Muhammad Ali in his “Religion of Islam” sums it up very aptly and I quote: “Call to your Lord with wisdom and goodly exhortation, and argue with them in the best man- “No other institution in the world has the wonderful ner…” (16:125) influence of the hajj in leveling all distinctions of race, colour and rank. Not only do people of all races and all 8. Marriage with women of the People of the Book countries meet together before the Holy House of God (People of other Faiths such as Christians and Jews as His servants, as members of one Divine family, but etc.) and partaking of their food (except that which is they are clad in one dress —in two white sheets — and expressly prohibited for Muslims) are permitted. there remains nothing to distinguish the high from the “This day (all) good things are made lawful for low. There is a vast concourse of human beings, all clad you. And the food of those who have been given in one dress, all moving in one way, all having but one the Book is lawful for you and your food is lawful word to speak, labbaika Allah-umma labbaika,meaning for them. And so are the chaste among the believ- here are we, O Allah! Here are we in Thy Presence. It is ing women and the chaste from among those who hajj alone that brings into the domain of practicality have been given the Book before you…” (5:5) what would otherwise seem impossible, namely, that all people, to whatever class or country they belong, should 9. The Holy Quran prohibits Muslims from abusing speak one language and wear one dress. Thus is every other ‘Gods’, worshipped by other people. Muslim made to pass once in his life through that nar- “And abuse not those whom they call upon row gate of equality which leads to broad brotherhood. besides Allah, lest, exceeding the limits, they All men are equal in birth and death; they come into life abuse Allah through ignorance. Thus to every peo- and pass out of it in the same way, but hajj is the only 6 THE LIGHT AND ISLAMIC REVIEW (cid:0) APRIL –JUNE 2011 occasion on which they are taught how to live alike, for Allah’s pleasure only—We desire from you how to act alike and how to feel alike.” - The Religion neither reward nor thanks.3 of Islam, Hajj or Pilgrimage page 387– unquote The Cosmos as Almighty Allah’s Perpetual Act of Conclusion Charity The teachings of Islam are without a doubt sublime - of According to Islam, Almighty Allah, the One and Only a truly cosmopolitan nature. A cosmopolitan behavior God, created the whole of creation out of the overflow- and attitude by all societies, can pave the way to a ing of His generosity and merciful love for His crea- peaceful and harmonious co-existence with all of tures.4 One of the Blessed Names of Allah Almighty is Allah’s creation. With the Holy Quran as its guide, Al-Wadud, which means, “the Loving Well-wisher of Muslims should be able to lead the way in the execution one-and-all”. Almighty Allah’s Name, Al-Wadud (The of such behavior thereby spreading the love and com- passion sorely needed in the world today. (cid:0) Loving) demonstrates that it is Allah’s nature to perpet- ually manifest compassion and love to the whole ongo- Footnote: ing universe; and this divine love flows towards His cre- 1. The dictionary meaning of ‘cosmopolitism’ within the context ation as the means for the preservation of the cosmos. of this paper/discussion means “...not bound by local or This divine well-wishing is Almighty Allah’s perpetual national habits or prejudices; at home in all countries or act of charity and mercy to all his creatures.5As human places.” beings, whose source of origin and dependence of exis- tence come from Almighty Allah’s munificence, we should spiritually manifest God’s attribute of Al-Wadud The Societal Significance of by being charitable to everyone and by being a genuine Prophet Muhammad’s well-wisher to fellow humans, especially to those who are in dire need of our assistance. For this reason, Islam, Doctrine On Charitable being a religion of genuine mercy and compassion, Giving greatly stresses the duty of all Muslims to support the poor and the needy in society. All Muslims, with no By Prof. Henry Francis B. Espiritu1 exceptions, are enjoined to manifest kindness and char- [This article is an expanded version of a conference ity to the deprived and the distressed fellow humans. In paper delivered at an academic symposium hosted by the words of Hazrat Baba Bulleh Shah, a great Sufi saint the Lahore Ahmadiyya Islamic Society – Philippines of Punjab: “No one is so poor that he cannot give some- titled “Muhammad: The Final Prophet of Islam” on thing to his fellow humans. No one is so deprived of February 20, 2010. The author, Prof. Henry Francis B. Allah’s provisions that he can turn a blind eye to the Espiritu, (Assistant Professor VII in Philosophy at the cries of the needy”.6 University of Philippines – Cebu College) provides an impressively intuitive exposition on the institutions of In the perspective of Islamic sociology as practiced charitable giving in Islam. Prof. Espiritu illustrates the by the exemplar, the Holy Prophet Muhammad, the act underlying significance of charitable giving by explain- of charity as prescribed by the Divine Law (Sharia’h) is ing the concepts of “sadaqah” and “zakah” and pro- a way of bringing societal equity and is an effective viding examples from the life of the Holy Prophet means of manifesting justice to one’s community. Muhammad and his early companions. The objective to Islam, as a religion that seeks to manifest Divine justice better society through charitable giving, as Prof. to the world, has elevated charity to the level of sacred Espiritu demonstrates, is a mere means to spiritual obligation to all those who name themselves Muslims. development of the individual.] The Muslim Ummah can take great strides in spiritual Righteous is the one who believes in Allah, and development towards genuine Islamic Renaissance the Last Day and the angels and the Book and the when believers, purged out of their greed, vanity, and prophets, and gives away wealth out of love for caprice begin to generously and cheerfully spend a por- Him to the near of kin and the orphans and the tion of their wealth in charity to the destitute for the sole needy and the wayfarer and to those who ask and purpose of winning Almighty Allah’s pleasure (raza). A to set slaves free and keeps up prayer and pays the genuine believer curbs his animalistic instincts, extrav- poor-rate.2 agant passions, and capricious wants by constant acts of And they give food, out of love for Him, to the charity and by performing meritorious deeds of benev- poor and the orphan and the captive. We feed you olence to the needy, the unloved, and the impoverished. APRIL –JUNE 2011 (cid:0) THE LIGHT AND ISLAMIC REVIEW 7 Zakah and Sadaqah as Concrete Manifestations If a person prays but does not give his alms-due, of the Islamic Understanding of Charity his prayers are worthless and valueless in the sight of Allah; and Allah will not listen to his supplica- Islam establishes two kinds of charities: zakah and tions.10 sadaqah. Zakah, in Arabic literally means, “to bloom,” “to be wholesome,” “to be pure”, and “to refine some- To emphasize further, zakah in its spiritual dimen- thing”.7 Zakah implies spiritual purification from the sion is an act of worship while in its external form it is entanglements of our material possessions.8Giving up a the carrying out of social service (khidmat). It is there- fragment of our resources which we own in excess of fore not just the external payment of a tax as it is appar- what is needed for our survival, is to “purify” and to ently understood but is rather an act of deep sacred sig- make our resources “wholesome” so that it may be nificance befitting divine worship. Its importance is cleansed from monetary greed and worldly attachments. underlined by the fact that the Qur-an treats it as being Deducting zakah from one’s income is a spiritual disci- equal to salaah (five daily prayers). The Qur’an fre- pline and a fitting acknowledgment of the fact that the quently enjoins the believers “to perform prayers and to actual giver of bounties is God, from whose benevo- pay the zakah.” It goes to the extent of saying that one lence all blessings emanate. Since the Provider of every cannot attain righteousness unless one spends out of provision is God, we the recipient of His kindness is one’s wealth for the love of God: duty bound to spend some portion of His provisions for You cannot attain to righteousness, unless you His cause and for His good pleasure. spend out of what you love. And what you spend, The distribution of our zakah also signifies that true Allah surely knows it.11 Muslims can let go of their wealth by utilizing it for the Therefore, from the aforementioned Qur-anic pas- service of humanity. True Muslims are they who priori- sage, it is clearly articulated that the test of charity lies tize Allah’s Laws and service to humanity as topmost not in giving away something we have discarded but the precedence in their lives. True Muslims are those who things that we value greatly, something that we cherish. can sacrifice a portion of their wealth on behalf of suf- It is unselfishness and sincerity in giving-up what we fering humanity. The Islamic law governing Zakahis to love and hold dear that please God Almighty. take from those who have wealth and give it away to those who do not. This circulation of wealth is a way to The Socio-Ethical Significance of the Prophetic balance social inequality and to spiritually promote dis- Injunction to Dispense Charity to the Needy tributive justice. The Holy Prophet of Islam established The requirement of Islam that all its adherents should the institution of zakah to make concern for the poor a spend their wealth freely for the common good of soci- permanent and compulsory duty to those who called ety is not only limited to the payment of the obligatory themselves Muslims. The commandment of paying collection of zakah. According to a hadith, the Prophet charity, in its form as zakah is mentioned in the Qur-an observed: twenty-seven (27) times along with the establishment of the daily formal liturgical prayers (salaah).9This shows In one’s wealth there is a charity due to God and the significance that Almighty Allah attached to this pil- His people, and this is zakah; but over this, one lar of Islamic faith. In Islam, religious injunctions of the can dispense his wealth generously by way of vol- Shariah (Divine Law) are divided into two aspects; untary alms giving (sadaqah) based on his sincere huquq-ul-llah (Divine rights) and huquq-ul-ibad (rights intention (ikhlas).12 of other persons). Zakah is a form of worship since it Soon after the death of the Prophet, the first Caliph belongs to the rights of Allah that believers dispense of Islam, Hazrat Abu Bakr Siddiq, strongly emphasized charity. Allah Himself in no uncertain terms command- the need to be mindful of the giving of charity as explic- ed the giving of charity. Charity-giving belongs also to itly expressed in the abovementioned hadith to the way- the rights of other persons because for Islam the needy ward Arabs who apostatized from Islam by their deny- in the society have also rights over a portion of our ing of zakah as one of the pillars of faith. Hazrat Abu wealth. Therefore, the bestowing of charity to the needy Bakr admonished the Arab dissidents in this manner: is one of the Islamic pillars that intersect both the rights of Allah and the rights of society. Charity-giving is both God has ordained that the rich are to pay out of a divine worship and a societal duty. This is why the their wealth to that extent which is sufficient for Qur’an juxtaposes the command to give zakah together the needs of the poor; so that if they do not find with the command to keep one’s daily prayers. If the food and clothing, or any other need remains to be believers do not pay his charity, his prayers will not be fulfilled, it would be because the rich are not answered. In the words of the Holy Prophet; doing their duty; and for this God will take them 8 THE LIGHT AND ISLAMIC REVIEW (cid:0) APRIL –JUNE 2011 to task on the Day of Judgment. Consequently, spending “to be seen of men”.20 This attitude of show- those who give the rights of the poor by paying ing-off one’s giving is purely conceit and vain-glory and zakah, Allah’s mercy and forgiveness will descend is not real charity. Almighty Allah gives a very beautiful on them with abundance—and the poor will pray metaphor to illustrate the true heart of a sincere giver of for their forgiveness and will bless them.13 charity. It is like a field with good soil on a hillside. It catches good showers of rain and the moisture pene- Aside from zakah, the expenditure of the people in trates the soil. The favorable conditions inherent in the need in an Islamic society is covered by the faithful’s field increase the harvest enormously.21 Similarly, the freewill and voluntary charity called sadaqah (from bountiful heart of a person of genuine generosity is well Arabic, meaning, “righteousness” from the root sadqa, pleasing to God Almighty. He invites God’s graces and “to speak the truth”, “to be true”, “to be truthful”, and mercies to come to his life through his charitable giving. “to be faithful”)—a very wide term used in the Since charity is purely for the sake of God, it has value Qur’an.14According to the great Sufi saint and mystic, only if something good and valuable is given. It should Hazrat Muhaiyuddin Ibn Arabi, almsgiving is called be lawfully earned or acquired by the giver. It should sadaqahto indicate the truthfulness (sidq) and sincerity include such things as are of use and value to others. (ikhlas) of the giver’s inward faith. Hazrat Ibn Arabi Furthermore, the sole intention (niyyah) of the giver is goes on to say that sadaqah is a voluntary act of wor- solely to please Almighty Allah and to win His proxim- ship, a choice made out of one’s own freewill. If the act ity—and not monetary rewards or worldly benefits that of giving sadaqah is something forced-upon or done out may accrue from one’s charitable giving. of compulsion, it has no religious merit.15 Hazrat Ibn Arabi says: The Qur’an states that “charity is for the poor and needy”.22This general principle enjoins us to help peo- For if man makes the giving of sadaqah incum- ple in need, be they good or bad, on the right path or not, bent for himself out of love for Allah; then Allah Muslims or non-Muslims. We are not to judge the recip- Almighty likewise makes it incumbent upon ient of our charity by the abovementioned considera- Himself to have mercy upon such a person and tions. All who are needy needs our help no matter how forgive his transgressions.16 different their culture and belief system to our own. The The only difference between sadaqah and zakah is chief ends in charity, as reiterated here, should be God’s that sadaqah is the product of humane sensitivity on the pleasure and our own spiritual cultivation of a sensitive part of the donor to give alms voluntarily as befitting his heart. It is by now very clear that the charity of the sense of mercifulness towards the needy; whereas zakah Muslim as sadaqahis not limited to fellow Muslims; it is given on the basis of a fixed and obligatory percent- is to be given to the needy irrespective of his creedal and age of the giver’s property (nisab) as specified in cultural divergences.23 The sole purpose, therefore, of Islamic jurisprudence (Shari’ah). In the case of zakah, our charitable giving is to gain our Almighty Allah’s there is a system of collection set up under Islamic law pleasure (raza) and to achieve nearness to Him. In the and there are persons appointed as collectors and custo- words of the Holy Qur-an: dians of these dues. The money thus collected is meant Their guidance is not thy duty, but Allah guides for the general welfare of the community. In the case of whom he pleases. And whatever good thing you sadaqah, the bequest is made directly and spontaneous- spend, it is to your good. And you spend not but to ly from one individual to another and the amount given seek Allah’s pleasure.24 is based on the discretion of the giver depending on the discerned need of the receiver.17Thus the spirit of kind- To further elucidate the abovementioned Qur-anic ness and well wishing is the essence of the Islamic passage, the hadithlikewise emphasized that “charity is dynamics of charity. The giver is not to expect any like placing a thing of value in the palm of God”.25 reward from the beneficiary, as his only motive is to Hence, it is incumbent to dispense charity with this gain closeness to Allah. Although a true and sincere hadithin mind. God is the ultimate Recipient and Goal believer does not yearn to be reciprocated by Allah, yet of our charity—it is for His good pleasure alone that we Almighty Allah Himself promises that there awaits for give alms to the needy in the community. We should him an abundant reward coming from His grace—mate- therefore give our best alms by calling to mind this spir- rial, moral, and spiritual—what God deems it best to itual perspective. confer on His servant, His servants accept these bless- ings with gratitude.18 Shining Paradigms of Charity as Illustrated in the Life of the Holy Prophet of Islam The hadith clearly states that the reward for giving charity in secrecy is seventy times greater than that of The Holy Prophet Muhammad is the perfect exemplar giving it manifestly.19 The Qur-an warns us against of generous dispensing of charity, as he is the best APRIL –JUNE 2011 (cid:0) THE LIGHT AND ISLAMIC REVIEW 9 model of sacrificial giving. If the Holy Prophet had The abovementioned hadith-narrative clearly corrob- some money at home, he could not sleep until he gave orates what the Punjabi Sufi saint Hazrat Baba Bulleh this money to the poor, the orphan, the wayfarer, and the Shah said: “There is no person so poor that he cannot destitute. The Holy Prophet never refused to give chari- give something to the needy in the society”. The Islamic ty to someone who asked from him. If there was noth- concept of charity is very broad at best—so that even ing that he can offer to the person asking for something, poor Muslims can likewise dispense charity. The Holy he gave a heartwarming smile and a tight hug to bring Prophet declared that enjoining the good and forbidding joy to the needy.26 The Prophet described himself as a evil are themselves expressions of charity.31 custodian of charity while stressing that everything To close this section, it is beneficial to quote the comes only from the generous hand of Almighty Allah. words of the Holy Prophet showing how his understand- The Holy Prophet oftentimes had a guest during meal ing of charity is very down-to-earth and practical and times. He often asked his dearly beloved wife Hazrat can be undertaken by rich and poor Muslims alike: Aishah, to open the door of their house during dining time so that he can invite the poor and the traveler to On every bone of the fingers, charity is incumbent dine with him. He always paid out of his own money the everyday. One assists a man in riding his beast by outstanding debts of his deceased Companions.27 He lifting his provisions to the back of the animal, described a generous believer in this manner: this is charity; and a good word is charity… Removal from the way of that which is harmful is A true believer in the provisions of Allah is never charity… Every good deed is charity, and it is stingy. A generous Muslim is one who manifests good deed that you meet your brother with a his proximity to Allah Almighty and is also dear to cheerful countenance; and it is charity when you the heart of the people. A miser is far from Allah’s pour water from the bucket into the vessel of your favor and from the heart of the people.28 brother.32 Hazrat Abu Dharr Ghaffari, a companion of the Holy Practical Examples of Islamic Charity in the Prophet, reported that the Prophet while sitting in the shade by the wall of the Kaabah, said: “They are the Lives of the Companions of the Holy Prophet losers and Almighty Allah dislikes them.” Abu Dharr The Prophet was the most generous of men. He used to enquired, “Who are they, O Messenger of God?” The give the needy with his own property. When asked for Prophet replied: “Those who pile up heaps of wealth anything, he never refused any beggar. If he had nothing and do not like to spend them in the way of Allah but to give, he would borrow from one of his Companions continue to hoard them for their own benefit.”29 and pay him later. His Companions followed the chari- The Prophet revolutionized the Islamic perspective in table deeds of their Prophet whom they take as their per- as far as possession of wealth is concerned. A Muslim fect guide and exemplar. could possess wealth but even in his own wealth, there The Prophet’s wives were also known for their alms is also the right of society included in it. The Holy giving. Hazrat Aishah Siddiqah, the youngest wife of Prophet himself explicitly articulated the abovemen- the Prophet too was known as the mother of the poor tioned perspective when he said that besides the per- (umm al-masakin) for her regular and profuse alms-giv- formance of one’s prayer, it is also made obligatory for ing.33Whenever anyone uttered words of blessings and Muslims to give charity to the needy. The Holy Prophet prayers for her, she used to return the same with more taught that the wealth which a man earned was not beautiful and copious words of blessings. We likewise entirely his own. The needy has a right to charity from have shining examples of generosity set by the a Muslim’s wealth. The Holy Prophet declared that Khulafah Rashidinor the Rightly Guided Caliphs. Once charity is binding on every believer. Once after hearing when the Holy Prophet urged them to give sadaqah, the Prophet’s sermon on charitable giving, a Bedouin Hazrat Umar al Farooq brought half of what he owned, companion of the Prophet was worried since he cannot but only to find that once again, Hazrat Abu Bakr Siddiq give anything due to his extreme poverty. The Prophet had outdone him by giving away all that he had for the then gave him an advice that he work or do business and sake of Allah. Hazrat Abu Bakr beautifully answered lay-in-store some amount for charity. The Bedouin when the Prophet asked him what provisions the latter replied that if he cannot do this what should he do as left for his family: “I left for them Allah and the Prophet alternative? The Prophet advised him to do active char- as their provisions—and Allah alone suffices for ity by doing actions that are beneficial to society like them.”34 removing sharp stones along the walkways, drawing water for the thirsty, or by meeting people with a warm In the early days of his succesorship as the first and cheerful smile.30 Caliph of the Prophet, Hazrat Abu Bakr, earned his sus- 10 THE LIGHT AND ISLAMIC REVIEW (cid:0) APRIL –JUNE 2011 tenance by milking the sheep of a Bedouin woman. It which is the dissemination of knowledge to the society. was only sometime in the latter part of his Caliphate that The Prophet is reported to have said that learning some- he was given a small salary by the State. While on his thing beneficial and teaching it to others is a perpetual deathbed, Hazrat Abu Bakr gave a small clay flask to form of charity (sadaqah jariah) on the part of the those around him and requested them to give it to the giver.37 This hadith elucidates how the Holy Prophet next Caliph after the former’s death. Hazrat Umar suc- valued universal education. He also acknowledges the ceeded him, and when he broke the flask, coins came importance of the dissemination and transmission of out together with the letter written by Hazrat Abu Bakr’s knowledge from one generation to another. This hadith hand: “I lived my life in the manner of the poorest paved the way for the rise and establishment of educa- Bedouin of Medina, and I stored in this flask, my latest tional charitable foundations (waqf) providing free or salary. After my death, these coins should be given back affordable education to Muslims. One can read from the to the Bayt-ul-Mal (public treasury). I want to bequeath annals of Islamic history that various Muslim rulers it back to the people”. After reading the letter, Hazrat emphasized the establishment of madrassah38 through- Umar Farooq wept and said: “Oh Abu Bakr, we can out their domains. During the medieval period and even never out-do you in charitable giving! Even in death, we up till now, these madaris (plural of madrassah) abound cannot out-give your charitable giving”35 throughout the world of Islam. Wealthy Muslims helped in running the madrassah, not only though their zakah, There is also a very interesting narrative on the gen- but also by making endowments of their properties to erosity of Hazrat Uthman al-Ghani, the third Caliph of these madaris. The destitute students were given finan- Islam. There was a time when the people in Medina cial allowances or stipends aside from the free board were in great distress due to a long spell of drought. The and lodging provided by the madrassah to them.39 people supplicated that Almighty Allah will relieve them from this difficulty. Days passed, Hazrat Uthman’s The reign of the pious Ummayad Caliph, Hazrat caravan arrived in Medina with various food commodi- Umar ibn Abdul Aziz, was considered by Islamic histo- ties. There were one thousand camels in that caravan, rians as the brightest period of Islam second only to the loaded with various edibles from Syria and Lebanon. enlightened and righteous reigns of the Shaykhayn (the When the news got around Medina, all the great traders first two Caliphs of Islam—namely, Hazrat Abu Bakr gathered in Hazrat Uthman’s house. Upon meeting him, Siddiq and Hazrat Umar).40 During his enlightened the traders expressed their pressing desire to purchase reign, the rich were faithfully paying their zakahtax and the foodstuffs so that they could distribute these to the they likewise give their voluntary sadaqah in abundant residents of Medina who were in dire need of food. measure to the effect that provincial governors found Without hesitating for even a moment, Hazrat Uthman themselves with surplus funds in their respective Baytul al-Ghani donated all his caravan’s foodstuffs to the poor Mal (State Treasury). Hence they inquired from the of Medina instead of selling it to the traders. He rea- Caliph what to do with the surplus funds. The sagacious soned that he can get ten times profit for every worth of Caliph advised them to establish institutions of knowl- the goods that he gave freely to the people. Thinking edge such as madaris, educational libraries, astronomi- that a philanthropist will reimburse Hazrat Uthman for cal observatories, house of scientific research as well as his expenses, the traders asked him how he can get a charitable self-sustaining foundations (waqf) to assure tenfold profit for each worth of his goods. Hazrat the perpetuity of these educational activities.41 Uthman recited the verse of the Qur-an (Surah An’am: Sadaqah in the form of charitable endowments 160) which says; “whoever brings a good deed will have (waqf) is known as sadaqah jariah, i.e. alms in perpetu- tenfold like it”. He explained to them that before the ity. Giving someone proper education, publishing bene- traders expressed their interest in buying his goods, he ficial books, establishing libraries, helping someone already planned to give away in charity all his food- recover from disease by monetary aid, looking after stuffs to the needy people of Medina.36 orphans and destitute; giving scholarships to poor but deserving students—all such charitable works, come Practical Examples of the Islamic Understanding under the category of sadaqah jariahor perpetual char- of Charity as Manifested in Islamic Societies ity. This is the reason why many centers of social wel- Inspired by the verses of the Quran and the exemplary fare have continued to function in the Muslim commu- practices of the Holy Prophet and his Blessed nity up to the present times. From the many directives Companions, the giving of zakah and sadaqah to indi- found in both Qur-an and Hadith, and from the practi- viduals or institutions remains prevalent in Muslim cal examples illustrated by the Sunnah of our Holy societies. In Islamic societies, the spirit of helping oth- Prophet and His Righteous Companions, our predeces- ers for the sake of gaining the pleasure of Almighty sors in faith established hundreds and thousands of Allah can mostly be observed in matters of education, charitable foundations throughout the Islamic world.