Charity (1)
AltWay
Views of Islam - Charity
------------------------
Part 1.
-------
Charity is the third Pillar of Islam.
This subject has been dealt with previously in an article on Love. But here
it will be dealt with from a different angle.
To put Charity in a Cosmic context:-
The Universe may be said to have been created by the outpouring of the
Bounty of Allah - by His Benevolence. All things which exist in it exist
because they receive their sustenance, and because they have a function with
respect to the whole as transformers and transmitters or channels of His
Bounty. There is, therefore, interaction and interdependence between all
things which unifies them. If an obstruction to this free flow of resources
should form, then energy is trapped locally and this unity begins to
disintegrate - a curdling, so to speak, begins to occur in proportion to the
obstruction. There is a coarsening. This can also be illustrated, for
instance, by the circulation of blood or the circulation of money. When this
is obstructed malfunctions occur, processes come to a halt and die. The
entity in which the obstruction exists cannot transmit the resources and
cannot receive either. Receiving, transformation and giving out are
interdependent. This is why it is said that giving never diminishes the
wealth or resources.
However, the entity itself exists because it has grown to a point by
receiving more than it gives owing to some inner laws. Having grown to its
optimum point there must be a balance between what it receives and gives,
otherwise malfunctions occur. This extra may be compared to "fat" which
obstructs proper functioning. But this state of existence only lasts for a
period and it must finally give up what it has accumulated. Everything that
arises also dies.
All this applies equally to human beings. They, too, were created with a
purpose, as vicegerents and channels of the power of Allah. They exist
because of the Bounty of Allah. Human beings arise from a single soul and
are inter-dependant. The obstruction or barriers to the free flow of
resources is caused by self-centredness (selfishness, egotism ) which
creates greed, fear and hatred, and these reinforce each other. Greed for
something causes fear of loss and hatred for the real or supposed cause of
loss; fear of loss creates more greed and hate; hate creates aggression and
violence which increases fear and produces prejudices. All these construct
further barriers between people. These are the causes of all malfunctions in
human affairs, psychologically, socially, physically and environmentally.
This is because the functioning of the human mind (its perception, motives
and behaviour), their social interactions and organisation, and their
interaction with the environment and adjustment to Reality are all
inter-dependant. Charity is one of the method of overcoming these
obstructions or of neutralising their consequences. It refers to motives.
Two other methods refer to perception and action.
In connection with these considerations, there are four possible views about
charity, all of which are expressed in the Quran:-
(1) A sense of Justice - People are in debt to Allah, and this obligates
them. They must pay back in order to equalise things. They may feel a state
of negativeness or inadequacy, or fear the consequences of not doing this,
or have uncomfortable guilt feelings.
(2) A sense of gratitude and love. They are grateful for what Allah has
given and wish to return the love. In Christianity this aspect is
emphasised, but focused on Jesus (saw). However, in Islam a similar focusing
on Muhammad (saw) occurs. That is:- Allah shows his love by sending
Messengers to guide mankind, and the Messenger is willing to devote his life
to this task thus showing his love for Allah as well as for mankind. A
person ought, therefore, and often does, love Allah and the Messenger and
this is expressed as obedience to his instructions. However, it is not
difficult to see that is merely a particular example of a much more general
Beneficence.
(3) Perception of Truth. What they possess does not really belong to them.
They have a function as trustees.
(4) Surrender. The perception that they are part of a greater whole and that
the good of that whole or section of it, is seen as their own good. What a
parent does for the welfare of his or her child, for instance, is not
perceived as being done for someone else. It is done as if for oneself. The
husband or wife may also act in the same way with respect to their spouses.
Some friends act in this way. Some muslims treat their guests or other
muslims in this way. What belongs to them belongs to the other.
The nature of Charity can be best understood from the following:-
"O mankind! Be careful of your duty to your Lord Who created you from a
single soul." 4:1
The human individual is part of a Collective soul. This is similar in one
respect to the cells within the human body which also arise from a single
fertilised cell and which are inter-dependant and form a collective whole
which is more than merely the sum of its parts. It follows, as both Jesus
and Muhammad affirmed, that what a person does to others he does to himself,
and what he does to himself he does to others. This is the plain truth
though people are not sufficiently conscious to realise this. The correct
working of the mind itself requires that similars should be treated
similarly and dissimilars according to their dissimilarity. In so far as a
person does not do this he harms his own mind. Objective behaviour would
consist of behaviour which was based on this fact. Charity is made into a
spiritual duty so that the behaviour of the individual should approximate
his real nature.
"Whosoever does good it is for his own soul, and whoever does evil it is
against it. And afterwards unto your Lord you will be brought back." 45:15
Real Charity is a matter of fellow feeling, empathy, sympathy and
compassion. It is a spontaneous action for the benefit of others without
considering advantages or consequences to oneself. The need of the other is
seen as one's own need. No instruction to be charitable is required. In this
case charity cannot be called a technique. The fact, however, is that few
people have this kind of charity. They usually want some kind of return. If
it is not material advantage or prestige they want, then it is the good
opinion of others or even esteem in their own eyes. Or they wish to purchase
friendship, or even attain paradise. Real charity is not like a commercial
transaction. The truly charitable person does not realise that he is
'charitable'. The word Charity ought not to be applied either to such
transactions or to naturally altruistic actions. Religion, therefore,
requires people to behave AS IF they had true charity. This creates the
conditions required for the development of true charity. In this sense
Charity is a religious technique for spiritual development. But it also
counteracts the consequences of selfish actions in social systems where
freedom of enterprise is practised by unregenerate people.
The nature of Charity is described in the Quran and Hadith thus :-
1. It consists of giving or doing something without any desire or
expectation of a return or compensation, materially, socially or
psychologically.
2. It must bestow a real benefit. In this case intention to do good must
also include the acquisition of the appropriate knowledge and ability
3. It must must be given or done to someone who needs it.
4. It must be given or done whether or not a person asks for it. He may not
ask for it because he is too ashamed, unaware of his need, unaware that the
other can give it to him or he may be in a situation where he cannot ask for
help. The muslim is, therefore, required to be aware of the needs of others.
5. Charity should not be done in a way that injury or harm is done to the
receiver either physically, socially or psychologically. That is, he is not
humiliated, put under an obligation, compromised, made dependant or
disabled in any way. It is necessary to realise that charity humiliates and
corrupts the receivers, makes them dependent, and destroys their
self-respect. Some people have too much pride to receive it, but pride is
not a virtue and does much damage. The Prophet, therefore, gave it in a form
of a transaction.
6. It can be given openly or in secret, preferably the latter. Neither the
recipient nor others should be aware that an act of charity has been done.
7, It is done for the sake of Allah. This implies that it is not the lower
faculties of intellectual calculation, sentimentality and conditioned
reflexes which are involved, but consciousness, conscience and will. The
individual should act from genuine Compassion, Wisdom and Capability.
Charity should not be done in a naive, clumsy or arrogant manner.
"Those who spend their resources for the cause of Allah and afterwards make
not reproach and injury to follow that which they have spent, their reward
is with their Lord, and there shall no fear come upon them, neither shall
they grieve. A kind word and forgiveness is better than charity followed by
injury. Allah is Absolute, Clement. O you who believe! Render not vain your
charity by reproach and injury, like him who spends his substance only to be
seen of men and believes not in Allah and the Last Day. His likeness is as a
rock whereon is a little soil. A rain storm smites it leaving it smooth and
bare. They have no control of anything which they have gained. Allah guides
not disbelieving folk. And the likeness of those who spend their substance
in search of Allah's pleasure and for the strengthening of their souls is
like a garden on a height. The rainstorm smites it and it brings forth its
fruits twofold. And if the rainstorm smite it not, then even light moisture
is sufficient. Allah is Seer of what you do." 2:262 - 265
"As for the righteous... they remembered in their wealth and possessions the
needs of those who asked and those who were prevented from asking." 51:19
"If you disclose your charity, it is well, but if you hide it and give to
those who really need it, it will be better for you, and will atone for
some of your ill-deeds...Those who spend their wealth, by night and day, by
stealth and openly, verily their reward is with their Lord." 2:271, 274
"Those who spend of that which Allah has given them in ease and adversity,
those who control their anger and are forgiving towards mankind - Allah
loves the good." 3:134
"Keep your duty to Allah as best you can, and listen, and obey and spend in
charity. That is better for your souls. Those saved from their own greed,
they are the successful" 64:16
Charity has psychological, social and economic value:-
1. It is obligatory in the sense that the person must acknowledge that he
owes Allah and the Society for the benefits he has received. He does so by
returning to Allah and the Society part of what he has received. He
discharges a debt, thereby purifying what he has. The faculties which he has
been given are obviously not earned by him. Nor is the existence and work of
other people or the light and heat of the sun and the materials from which
he benefits. The psychological value of this should not be under-estimated.
The rich tend to have a guilt feeling about their possessions particularly
when they see the poverty of others, though they repress this by means of
rationalisations and certain kinds of behaviour designed to do this. This
creates inner and outer distortion.
2. The purpose of charity is to develop detachment from objects, freedom
from greed, avarice, laziness, pride and from property, to free the
individual from what is not him. This is essential to allow objective
thinking, feeling and action. To destroy the prison created by
self-centredness.
"Whoever is saved from his own greed - he is the one successful." 59:9
3. To create brotherhood and social unity. To develop compassion, sympathy,
empathy, and love. Others should be seen and felt for as one sees and feels
for oneself. Every person is essentially like any other person. Not to see
and feel this must be considered a disease.
4. To provide a moral dimension to material and worldly pursuits.
5. To remove need and suffering and create security. Though the recipient is
the first beneficiary, the giver is also assured that if he should fall on
hard times he will be helped. Security of this kind is essential if any kind
of enterprise carrying risk is to be undertaken.
6. To re-distribute wealth and reduce the differences between people, which
might become a cause for conflict, unrest and revolution. Money, like
blood, must circulate. The accumulation of money in one place causes
economic disruption.
7. To maximise usefulness. Each unit of wealth has a value which is
inversely related to the total amount possessed. One unit has greater value
to a person who has ten units than it has to a person who has a hundred
units. The latter, therefore, wastes it in so far as he uses it for less
important purposes. While the poor are starving the rich may be contracting
diseases of over indulgence, or simply throwing food away. Or they may be
using money to patronise the makers of luxury goods rather than the growers
of food, thus causing food shortages.
That which is given in charity is not considered to be lost to the
individual (2:261, 265, 30:39, 64:16 ). It is spent to enhance the person's
moral and spiritual welfare. It is, therefore, no different from other kinds
of expenditure. It is a question of knowing what is good for you.
People spend money, energy or time to acquire what they need for their
physical, social or mental advantages They ought also to consider their
spiritual advantages, which is even more important. The advantages of all
other pursuit cease on death. An expenditure is part of a transaction, an
exchange. Sacrifices are made in order to receive some advantage. All the
resources we receive and give are here treated as one because, though
different kinds are required, they are interdependent and to some extent
inter-changeable. It is perfectly possible to spend in one area to acquire
something in another, or make sacrifices in the present to obtain greater or
more permanent benefits in the future. Conversely, a gain in one area always
extracts a price in another. We have to expend energy to obtain the means to
life. Social advantages may be gained by sacrificing material wealth and
money or vice versa, Making the sacrifices required to obtain an education
today produces advantages in the rest of life. It is equally possible to
sacrifice spiritual welfare for some material or social advantage or vice
versa. It is possible, for instance, to accumulate money or material wealth
at the expense of friendship, domestic harmony or mental and spiritual
welfare. It is possible to spend money in order to obtain or retain friends
or to obtain knowledge or peace of conscience and so on. Everything is paid
in some coin. Nature abhors a state of dis-equilibrium or disharmony, If
something is removed from one area, forces are set up to counteract this. A
person who is rich in the sense of being full of attachments to objects,
money, self-opinion, pride, prejudices and so on, allows nothing valuable to
enter him. He is poor. If he empties himself, nature itself fills him. The
poor and unburdened, therefore, become the rich. In this sense charity is a
transaction though not a commercial one. It is not that a person pays in
order to obtain a spiritual reward, but the reverse, he may sacrifice his
spiritual welfare to obtain some material advantage and will then have to
do something to restore it.
----------<O>----------
H. S. Aziz
Part 2 follows
--
_ ___ _ _____________________________________________
|_| | | | | |_| \ / /
| | |_ | |/\| | | | /... Read "The Alternative Way" and "Views"
_______________________/ ... ...... on www.argonet.co.uk/education/haziz
______________________/ .............