In the previous article, we explained the importance of generosity in Islam. This article presents you with six codes of behavior that are to be observed in the acts of charities and alms-giving. The religion of Islam attaches great emphasis to the way how we offer our generous help and kindness to others. Some of the rules regarding generosity in Islam are as follows:
“‘We feed you only for the sake of Allah. We desire no reward from you, nor thanks’” (76:9)
In this verse, Allah praises the family of Prophet Muhammad (PBUH&HP) [Ahlul-Bayt (AS)], who would give their food to the needy only for the sake of God's grace and satisfaction without asking for rewards and even waiting for thanks.
“As for him who gives and is Godwary” (92:5)
The companionship of generosity in Islam with piety is to avoid stinginess in almsgiving and also to earn and spend in lawful (Halal) ways. You can choose a deceitful way to reach a laudable aim since the ends can never justify the means.
“Do not keep your hand chained to your neck, nor open it all together, or you will sit blameworthy and regretful ” (17:29)
This verse stresses the importance of moderation saying we should neither quit almsgiving by being tight-fisted nor be too open-handed in our act of kindness towards others.
“O you who have faith! Do not render your charities void by reproaches and affronts” (2:264)
Expressing or reminding your favor upon others may hurt their feelings and would definitely invalidate your charitable act. Islam strongly recommends us to treat each other with dignity and respect. Therefore, we should seriously avoid any kind of hurtful behavior or words which we think might offend the receiver of help.
“O you who have faith! Spend of the good things you have earned [through trade and the like] and of what We bring forth for you from the earth, and do not be of the mind to give the bad part of it, for you yourselves would not take it unless you ignore…” (2:267)
We are surely reluctant to receive anything worthless; so how could we give away something we do not like ourselves in the path of Allah? This is definitely disrespectful to our fellow brothers and sisters, insulting the high status of God.
It is highly recommended in Islam to give charity in secret so that the needy does not feel embarrassed and to safeguard his/her dignity and self-esteem. We should know that we are never superior to the one we are helping no matter how great our charity is.
Shall We Help the One Whom Allah Would Help if He Wished?
This question is asked by the disbelievers when Allah tells them to give charity: “When they are told, ‘Spend out of what Allah has provided you,’ the faithless say to the faithful, ‘Shall we feed [someone] whom Allah would feed if He wished? You are only in manifest error’” (36:47).
You might also wonder why Allah does not provide for the destitute Himself and orders the rich to help them! To resolve this doubt one should think about how people would develop virtues if they were all the same and had the same facilities! What would responsibility mean then? What about freedom of choice? Wouldn’t it be deterministic if God chose to help the ones He wished? “Does man suppose that he has been abandoned to futility?” (75:36)
There would be only one answer to all these questions: Each of us is responsible for everything that happens to us and also for our fellow human beings. The teachings of generosity in Islam are recommended in many verses of the holy Quran and stories from our infallible Imams to help us all lead a better life.
Not only that, psychologists and researchers of modern sciences have proven the positive impacts generosity has on our lives, as well. That is why people around the world nowadays are getting more and more engaged in many charitable acts like voluntary works, donations, etc., which would help the cycle of “good” going and make us all live in a happier world.
“I was sent by Allah/God to complement the best of morality” [1].
Morality is one of the most fundamental principles of any society and the determining factor of the success or corruption of human beings. There are different aspects of life, and most of them are still unknown to man due to his limitations and restrictions by nature. Therefore, human science and knowledge are not enough to discover all aspects of humanity.
On the other hand, viewing life and the universe as the artistic creation of Allah, one can conclude that He is the source of all knowledge and wisdom. Therefore the knowledge which He provided man with to have a beneficial and prosperous life is essential and vital for the blooming progress of humankind. This knowledge is called ‘religion’.
On our journey, we face difficulties, joy, sadness, hardship, success, and failure in different forms and occasions, including personal life, married life, academic environment, and a workplace where taking the right actions and decisions sometimes becomes challenging. Relying on the roadmap provided by Allah Himself, reduces the tension and paves the way for making the right and sound decisions. That is the origin of Islamic ethics and the rationale behind the mentioned Hadith from the Holy Prophet Muhammad (PBUH&HP).
In the Quran, different commands suggest a safe journey through life:
“and indeed you possess a great character” (68: 4).
“We did not send you but as a mercy to all the nations” (21:107).
“Allah loves the steadfast” (3:146).
“And hasten towards your Lord's forgiveness and a paradise as vast as the heavens and the earth, prepared for the God-wary. Those who spend in ease and adversity and, suppress their anger, and excuse [the faults of] the people, and Allah loves the virtuous” (3:133,134).
“Indeed the noblest of you in the sight of Allah is the most God wary among you” (49:13).
These are just a few examples of endless guidelines provided in the holy Quran. All the prophets were depicted as role models for human morality and ethics; one of whom was Prophet Muhammad (PBUH) who tried his best to invite all people to Islam through his practical ethics. He stands in history as the best model for man in piety and perfection. He is living proof of what man can be and of what he can accomplish in the realm of excellence and virtue.
To sum up, leading an ethical life without any guidelines can be an exhausting task. Although there are many different views on consulting right and wrong, the most reliable and guaranteed is the one provided by Allah, called religion. In the religion of Islam, there are various ethical instructions and guidelines ranging from educational systems, raising children, science, and medicine to business, individual and social life altogether offered comprehensively and feasibly.
Reference:
- Kanz-ol-a’maal, 13th vol. p.151, Hadith #36472
“Imam Hussain is the leader of humanity” Rabindranath Tagore
People have looked into the movement of Imam Hussain (AS) from different aspects throughout the history of Islam. Some see it as a historical trajectory, where the teachings of Islam were distorted and violated by the tyrant caliph of the time, Yazid, thus Imam Hussain’s movement as a revolutionary act and sacrifice to revive true Islam.
To some others, yet, the most important lesson we can learn from the event of Karbala is its moral or ethical dimension. As Imam Hussain (AS) himself puts: “I seek to enjoin what is good and forbid what is evil and follow the traditions of my grandfather (Prophet Muhammad (PBUH&HP)) and my father (Imam Ali (AS))” [1].
One of the moral principles that Imam Hussain (AS)’s movement represents and emphasizes is the Golden rule. Based on this rule you should treat others the way you would like to be treated by them: “Do unto others as you would have them do unto you” [2].
Although it is often said that the term ‘Golden Rule’ first started to be used in the 17th or 18th century [3], we can also find it much earlier in the words and acts of Imam Ali (AS) and the other infallible Imams (AS). Imam Ali (AS) tells his son Imam Hassan (AS) in his last will that: “like for others whatever you like for yourself, and whatever you dislike happening to you, spare others from such happenings” [4].
Imam Hussain (AS) also advises people (as a general rule and a decent way of life): “If you do not believe in any religion, at least be free-spirited and honest in your actions” [5].
A newer version of the Golden rule also says: “act only in accordance with that maxim through which you can at the same time will that it should become a universal law” [6].
So, for an action to be considered morally good, you should ask yourself whether you could always reason or defend it as a universal law. In other words, to be a good person, you must be good for goodness’ sake, no matter what.
Now let’s see how this ethical value was manifested in Imam Hussain (AS)’s conduct.
A question anyone might ask after reading about the event of Karbala is ‘why didn’t Imam Hussain (AS) take an oath of allegiance to Yazid to save his life? Why did he choose to be martyred?’ [i]
One clear answer to this question is that he was the perfect leader (Imam) and role model for the Muslim community. A role model is someone who serves as an example and whose behavior is emulated by other people. To be a good role model you have to observe all your acts so that you set proper examples for others to follow.
Now, if Imam Hussain (AS) had pledged allegiance to Yazid’s tyranny, would he be a good exemplar of resistance against injustice for people? Wouldn’t his compromise then make the tyrant ruler more powerful and dominant?
The answer is obvious. Imam Hussain (AS) chose not to follow the indecent tyrant of his time since he intended to act on that maxim he wished it would become a universal law.
On the other hand, some people criticize Imam Hussain (AS)’s decision, saying he could have pledged allegiance to Yazid while at the same time trying to fight him and his injustice over time.
This would also contradict Imam Hussain (AS)’s maxim and is paradoxical, too. In fact, Yazid’s deviations from true Islam and the moral norms were so many that Imam Hussain (AS) could not turn a blind eye to them.
Imam Hussain (AS) did not want to compromise with those so-called Muslims whose behavior and actions had nothing to do with Islam. Instead, he chose to do the right thing, which any free-spirited, wise and virtuous man would do. And with his movement, he invited us all to do the same and follow in his footsteps.
The other ethical lesson we learn from Imam Hussain (AS) is that he never disregarded human values on his way to achieve his purpose. And he always advised his followers to choose the right way in life. For him, the end did not justify the means. What mattered to him more than anything else was the values not the victory in its apparent sense.
As Imam Ali (AS) says: “The victory achieved through sins is not, in fact, a victory, the one who dominates with the help of evil is defeated” [8].
It is due to this ethical principle that Muslim ibn Aqil did not kill his enemy, Ubayd Allah ibn Ziyad, before the event of Karbala (before the enemy declared war against them), when he had every chance of doing so in his friend’s house.
He did not kill him because the Holy Prophet (PBUH) forbade any guile: “Verily, Islam became an obstruction of deceit and an obstacle of trickery” [9]. Imam Hussain (AS) and his companions were seeking to revive the teachings of Prophet Muhammad (AS). So, killing even the most wicked person on earth through deceit, and before he has shown an act of hostility against you, is not compatible with Islamic teachings.
In another account from the event of Karbala, Zuhayr, one of Imam Hussain (AS)’s companions, recommended fighting the enemy when they were fewer in number and so easier to defeat. But Imam Hussain (AS) replied he did not intend to start a war; [he would rather defend if a war was imposed on him].
The examples mentioned above manifestly show the behavior of a great role model. Imam Hussain (AS) only wanted to restore what was right, the true teachings of Islam which had been distorted by the tyrant ruler of the time. He tried to preserve human dignity and values.
He could have saved his life as well as that of his family’s and companions’ by accepting Yazid’s allegiance. But this would have been at the cost of ruining their dignity and living a life humiliation. Never would he put up with such disgrace.
So Imam Hussain (AS) made the most of every opportunity to invite people to the righteousness and prevent bloodshed. However, when he was left with two options, humiliation or death, and war was being forced upon him, he chose martyrdom and bravely fought against injustice.
Notes:
[i] In one of his sermons to people of Kufa, Imam Hussain (AS) said: “Beware! Now this illegitimate son of the illegitimate father (Ubaydullah bin Ziyad) has stationed me between unsheathing the swords or then bear the humiliation, and far be it that we accept humiliation” [7].
Reference:
- Biharul Anwar, Vol 44, p. 329
- Who is Hussain
- Harry J Gensler, Ethics, and the Golden Rule, p. 184
- Imam Hussain (AS)
- Bihar al-Anwar, vol 45, p. 51
- Hussain, Justice
- Imam Hussain (AS)
- Allamah Sharif Razi, Nahj al-Balagha, Saying 327
- Tahdhib al-Ahkam, vol. 10, p. 214; Al-Kafi, vol. 7, p. 375