THE CONCEPT OF SOCIAL SERVICE IN ISLAM

By SYED JALALUDDIN UMARI

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(C) ISLAMIC RESEARCH INSTITUTE - 1996

THE CONCEPT OF SOCIAL SERVICE IN ISLAM

First Edition :January, 1996

Price: Rs. 50.00

Author: SYED JALAKUDDIN UMARI

Translator: V. RAHMATULLAH
Lecturer in English, Islamiah College,
Vaniyambadi.

Publishers: ISLAMIC RESEARCH INSTITUTE

Jamia Darussalam
Oomerabad - 635 808 INDIA
Phone: 04176 - 42557.

Sole Distributors: ISLAMIC FOUNDATION TRUST,

78, Perambur High Road,
Madras - 600 012.
Phone: 642 6181, 642 4401

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Printed by: Uthayam Offset, Madras.

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THE CONCEPT OF
SOCIAL SERVICE
IN ISLAM
By SYED JALALUDDIN UMARI

Translator:
V. RAHMATULLAH
Lecturer in English, Islamiah College
Vaniyambadi

Publishers:
ISLAMIC RESEARCH INSTITUTE
Jamia Darussalam,
Oomerabad - 635 808

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Preface

All praise unto Allah and He sufficeth for us. And blessings
and peace be on all His slaves whom He hath exalted.

Islam ushered in a message of peace and security. Its messenger

is described in its Holy Book as "Mercy unto the worlds." He
himself asserted - The creation is God's family. This explains
why, on assumption of political power over an extensive part
of the earth in the form of rightly guided caliphate, the upholders
of Islam did not wreak havoc in the intoxication of power. Instead
they embraced the concept of service to mankind as their ideal
and human history witnessed a golden era during their rule.

It redounds to the glory of Islam that on the one hand

the ideal of service to mankind was purged of all racial, linguistic
and national considerations and on the other it was given a positive
and pure slant

Islam said: Render service to mankind in order that your

creator should be pleased with you.

Islam said: Service to creatures should be all-encompassing

and universal, and should preferably be regulated not on an
individual but a collective basis.

Therefore the book under study illustrates this fact in the

light of the Qur'an and the Traditions of the Prophet (P.B.U.H).
The utility and significance of this book are enhanced from this
point of view. More so because it is in response to the demands
of the day when Islam and its votaries are being depicted as
aggressive and militant.

The author, Moulana Jalaluddin Umari is happily talented student

of mine. The Jamia Darussalam looks upon this alumnus as an
asset. Notwithstanding his eminence in erudition and personal
worth, his reverence towards his mentors has not undergone any
change. Islamic literature has gained much through his
contributions. Many a book of his has been translated into other
languages. The English

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version of this book "The concept of Social Service in Islam"
is being published by the Institute of Islamic Research, Jamia
Darussalam, Oomerabad.
I pray fervently that Allah should bestow upon the author
courage and confidence for more contributions, that Allah should
give abundant recompense to all those dignitaries who participated
in this noble venture, and that Allah should render this book
profitable to the community and the country. Amen.

Jamia Darussalam
Oomerabad
3 - SHABAN - 1416. A.H.
26.12.'95

Syed Abdul Kabeer Oomerl

Quar'anlc exegetist

Note: Allama Yusuf Ali's English version is followed in the

Qur'anic quotations.

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CONTENTS

FOREWORD 9

INTRODUCTION 11-14

Service is a natural urge 11

Innocent Nature of the Child 11
Deviation from Nature 12
The Reforming Role of Islam 12
Godliness strengthens the sense of service 12
Godly Persons serve People Sincerely 13
Chaste sentiment is necessary for service 13
Authority and service 14
Service should be free from compulsion 14
Service is a matter of Honour 14

1. ISLAM AND SERVICE TO MANKIND 15-21

Service to mankind and the Teachings of the Prophets 15

Qur'an and Service to Humanity 16
God's Blessings 17
Service in All circumstances 19

2. SERVICE IS ALSO WORSIDP 22-29

Relevance of Prayer and Zakath 22

Fidya for Not Fasting 24
Fasting and Sadaqai-Fitra 25
When Fidya becomes necessary in Hajj 26
Repeal of Zihar (Return to Divorced wife) 27
Commandments Relating to Murder by Mistake 27
Atonement for Oath 28

3. SERVICE SHOULD BE FOR ALL 30-34

Self - Centered persons 30

Family Fetters 30
Service to Ummath 31

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The Concept of Ummath and Nationalistic feelings 32
Service to Mankind 32

4. THE PEOPLE WHO DESERVE OUR SERVICE 35-45

Kindness towards the Parents 36

Kindness towards the Kinsfolk 37
Kindness towards the Orphans 39
Kindness towards the Indigent 40
Kindness towards the Neighbours 41
Kindness towards the Wayfarers 43
Kindness towards the Slaves and the Subjugated 43
Legal Safeguards along with Moral Teachings 45

5. VARIED ARE THE WAYS TO SERVE 46-52

Material Help 46
Sharing the Wealth 47
Humane Treatment 47
Other ways of Service 49
Every kind of Service is an offering 50

6. IMPORTANCE OF PROVISIONAL HELP 53-62

Feeding the Hungry 53 $

Help in Feeding the Poor 57
Giving Water to the Thirsty 58
Partial Help in Preparing the Food 59
Clothing the Needy 60
Rights of the Petitioners 60
Visiting a Sick Person 62
7. NEED FOR PEMANENT SOLUTION 63-67

The Wider Concept of Help 63

Maintenance of the Orphans 64
Help in Finding Jobs 65
Help in Craft and Industry 66

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8. SOME DEFINITE ASPECTS OF SERVICE 68-81

Financial Help 68
Help through Loan 70
Gifting the Essentials 74
Lending things on Loan 75
Giving things in Pairs 76
Partnership in Business 76
Partnership in Cultivation 78
Consultancy Service 80
Helping the Oppressed 81

9. WELFARE SERVICES 82-98

Awakening the Sanitary Sense 82

Keeping the Road clean and Safe 83
Rest Homes and Boarding 85
Providing water facilities 86
Reclamation of Fallow - Land 86
Planting Trees 89
Construction of Mosques 91
Establishment of Schools 91
Establishment of Hospitals 92
Creating Endowments for Public Service 92
Public Property and Vandalism 95
The Resources that belong to all 95
National Resources For All 96
Private Resources are not Exclusively Private 97

10. PUBLIC SERVICE ORGANISATIONS 99-102

Importance of Organisation 99
Advantages of Organised Efforts 100
Co-operation with Non-Muslims 101
Co-operation with the State 102

11. REFORMATION OF WRONG CONCEPTS 103-112

Duties are inter-related 103
Natural order in Duties 103
Kinsfolk enjoy Priority 104

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The Indigents should not be neglected 104
The Class Division is not Permanent 105
Help could be sought 107
Service is not total Religion 110

12. SINCERITY IS ESSENTIAL 113-122

Service should be sincere 113

Reward for Sincere Spending 114
Hypocrisy Wastes Rewards 116
Service For Renown 117
Self-motivated Service 117
Limitless Reward for Selfless service 118
Reminding the Generosity 120

External Files:

APPENDIX-I 123,

APPENDIX-II 140

SOURCES 162

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FOREWORD

Service to humanity is one of the subjects Islam

has been thoroughly concerned with. It has highlighted
the significance of the service, enjoined on its followers
to undertake it and pointing out the persons who
deserve. to be served. It has maintained that all
Muslims belong to one community, and by virtue
of this fact, they are bound to one another in
times of happiness and hardship. At the same time
they should not forget that they are responsible
for the welfare of humanity at large. The onus
of this responsibility demands that they should never
harbour any kind of bias towards anybody. Islam
does induce Muslims to serve human beings in whatever
manner they can and on any scale as their means
may permit. It involves the individual and the State
in Welfare activities. When the sentiment of service
is perverted irregularities are bound to happen. Some
people carry wrong concepts in their minds about
service to humanity. Islam corrected these irregularities
and clarified the mistaken notions. It has accorded
the proper place to the service in the system of
religious precept and practice.

All the above aspects have been looked into

the light of the Qur'an and the Traditions of the
Prophet. The relevant verses of the Qur'an and the
Traditions pertaining to the subject have been collected
in this book in a way that their meaning unfolds
itself to evolve a contextual structure. Contemporary
requirements of our times with regard to the service
to humanity have also been brought to the fore.

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Wherever necessary, Fiqh, Seerath and Lughath have
also been drawn upon.

A booklet on this subject was published by the

author in 1978. It was later published in Pakistan
also. No book worth mentioning was available on
a topic of this vital subject. The various aspects
of the subject will be brought out with the publication
of a book on a related topic, i.e., the weaker
sections of society. I am working on this book
these days. Some of its chapters have already been
published in the quarterly Tahqiqat-e -lslami, Aligarh,
and in the monthly Zindagi-e-Nau, Delhi.

May this humble attempt of mine find favour

with Allah and be of some benefit to my fellow
human beings.

JALALUDDIN

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INTRODUCTION

SERVICE IS A NATURAL URGE:

Among the innumerable creation of Allah, man
is the noblest creation of God. We are going to
discuss here the service man is expected to render
in this world. When a baby is born in any house
the entire family is overwhelmed with happiness.
The kith and kin gather and congratulate the parents.
They show great concern for the needs of the baby.
His needs of food and medical care are promptly
attended to. The child becomes the cynosure of
the family. None hesitates to keep the baby clean.
As the child grows, his pranks and playfulness are
regarded with indulgence. When the child reaches
the school going age, care is taken to give him
the best education. In short every care is taken
at every stage so that the child should grow healthy
and successful in life. Any failure to fulfill the
child's needs entails a lot of concern and remorse.
The richer the parents the greater the care given
to the child's needs, according to the status of
his family.

There is a sense of kindness behind this service

and sacrifice. It is a natural sentiment that springs
from within. It is for this reason that this sentiment
has always been appreciated in the world. Any slackness
in this regard is harmful to humanity. If this sentiment
becomes extinct, the spring of the world will turn
into its fall.

INNOCENT NATURE OF THE CHILD:

In the sentimental relationship with the child,

the innocence of the child plays a great role. His
breast is free from those base passions like enmity,

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grudge or malice. The child showers its love and
laughter over everybody.

DEVIATION FROM NATURE:

With the passage of time, the child grows, and

along with him grows his personality. He is no
more bound by anybody's thoughts. He has a sense
of his rights. He guards his own rights and takes
care of his own interest even at the cost of earning
the enmity of his beloved ones. In promoting his
self-interest, he adopts all sorts of means. His innocence
is the first casualty in his struggle for existence.
Now he chooses his friends and associates, under
the dictates of his needs. Others also deal with
him in the same way.

Thus love, sympathy, service and sacrifice slowly

undergo a change of meaning. Close-knit families
are shattered. The child who was once scattering
smiles and affection, now spits flames of hatred.
Those who held him in close embrace now detest
his closeness.

THE REFORMING ROLE OF ISLAM:

All the religions of the world have tried that

man gets all through his life the same love that
he once got as a child. The clash of interests
should not end this love. If he is weak and disabled,
he should be helped; if he is strong and able-bodied,
he should help others. In this regard, Islam has
played an unparalleled role. A little description of
this role is expatiated here.

GODLINESS STRENGTHENS - THE

SENSE OF SERVICE:

No doubt there is an inborn sense of service

inherent in man. But private motives, personal and
group interests and carnal desires overcome this sense
of service, and man adopts inhuman attitude towards

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his fellow human beings. Sometimes, he stoops to
the level of animals. Man can overcome these human
weaknesses by aligning himself sincerely with God
and His worship, because the service to man is
closely related to God's worship. The heart that
overflows with love for God could not be without
love for God's creatures. Wherever the Qur'an mentions
the rights of the people, their service to the people
and kind treatment to them, they are either followed
or preceded with the mention of worship to God,
fear of God and prayer. It explains the truth that
God's worship promotes in man the sense of service.
The man who ignores God and His blessings, could
easily ignore the rights of other people.

GODLY PERSONS SERVE PEOPLE SINCERELY:

The Holy Qur'an has summed up the experience

of mankind in a nutshell that those who have the
fear of God, adopt in real sense the attitude of
sympathy towards the ' people. They do not usurp
the rights of others; they do not coerce others,
or perpetrate excess or injustice on others. They
seek only the pleasure of God and expect any
reward only from Him. Even their enemies bear
witness to their nobility, civility and sympathy. On
the contrary, when they become bereft of the fear
of God, they swerve from righteousness and rectitude,
and trespass the right of others.

CHASTE SENTIMENT IS NECESSARY FOR SERVICE:

The heart of the person plays a pivotal role

in rendering service to others. He could serve in
real sense only when he has the higher moral qualities
like sympathy, altruism and patience. He should have
conquered the baser passions like avarice, malice
and egotism. Otherwise he could never serve with
sincerity. Islam adorns man with noble character.
It has a complete system for moral rebuilding of

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man. At times, it takes the help of the law also
to enforce this system.

AUTHORITY AND SERVICE

In this world man is vested with power, wealth

and authority not to subjugate others. But they are
a test for him to know whether he helps others
with these resources or not. The greater the resources
he enjoys, the severer would be the test. The following
Ayath points towards this.

It is He who hath made you (His) agents,

inheritors of the earth. He hath raised you in
rank, some above other; that He may try you
in the gifts He hath given you: for thy Lord
is quick in punishment: Yet He is indeed oft
- Forgiving, Most Merciful.
[Quran Al-Anam: 165]

SERVICE SHOULD BE FREE FROM COMPULSION:

In this world service is extracted as well as

rendered. There is an element" of compulsion in
the extraction of service. Excess and exploitation
become inevitable; rights are violated; feelings are
wounded; and man's self-respect is sullied. When
this trend continues, it touches the bounds of bondage.

SERVICE IS A MATTER OF HONOUR:

If the service is without any strings attached,

it is a matter of great honour. Love and respect
wells up for the man who serves others. He rules
over the hearts. It has been rightly said that one
who serves others becomes the master.

As for the Hereafter who can estimate the reward

for the service rendered with sincerely? It would
be so limitless that we cannot realise it in this
limited world.

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CHAPTER 1

ISLAM AND SERVICE TO MANKIND

Service to people and good behaviour towards

them constitute the subject of moral sciences. All
schools of moral sciences have emphasised these
in their teachings. Likewise, all religions of the
world have accepted their importance. Their sacred
writings and the revealed books have testified to
this.

SERVICE TO MANKIND AND THE TEACHINGS

OF THE PROPHETS
In the Holy Qur'an there are many references
to the Prophets who preceded the last Prophet (Peace
be upon him) and their teachings. Among them Abraham
and the Prophets of his Israelite genealogy are mentioned
in considerable detail. From this we find that the
Prophets of God have extracted a covenant from
the people of Israel to the effect that they would
recognise the rights of the people and serve them
with kind treatment. This covenant is presented in
these words:

And remember we took a Covenant from children

of Israel (to this effect): Worship none but
Allah, treat with kindness your parents and kindred,
and orphans and those in need; speak fair to
the people; be steadfast in prayers; practise regular
charity. Then did you turn back, except a few
among you and ye backslide (ever now). And
remember We took your covenant (to this effect):
Shed no blood amongst you, nor turn out your
people from your homes, and this ye solemnly
ratified, and to this ye can bear witness.
Al Baqarah:83-84 (Q2)

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This Ayath explains that the Covenant was to
worship the one God and behave towards the people
in their best way. The second Covenant was that
their hands should be free from the excesses. Cruelty
and good conduct could not go together. Passions
shape the character. History of nations is closely
associated with the ethos of service found among
the people. Villainy and vice have played havoc
with the nations, and they could never rise again.
The Holy Qur'an says the Bani lsrail did not honour
this covenant. They killed the people of their own
community; expelled many from their homes, and
for this purpose, they entered into a pact with
their enemies and helped them in their evil design.
It ruined their unity and dissipated their strength.
They had to carry the mark of dishonour in this
world, and severe punishment is awaiting them in
the Hereafter. (Al-Baqarah:75)

QUR'AN AND SERVICE TO HUMANITY:

From the beginning the Qur'an emphasises two
things, besides the basic faith: First, man's contact
with God should be firm. He should worship Him
alone and should not bow his head before others.
Secondly, man should behave in the most respectable
manner towards his fellow human beings. He should
realise the rights of the deserving people. He should
meet his commitments towards his parents, the kindred,
the neighbours, the orphans and the needy. If he
is strong limbed he should not raise his hand over
the weak but should be a source of strength to
them. He should guard the life, honour and property
of others as he would guard his own. He should
never practise deceit but always be fair in his deals.
His existence should not be a troublesome to society
but should ensure comfort and peace. The Qur'an
gives so much importance to these teachings that
they have been repeated time and again. Its best
example we find in Sura Bani - Israil.

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"Your Lord has decreed that you worship none
but Him. Be kind to your parents. When they attain
old age, consider them with special care; bend yourself
out of kindness and humility and pray for them.
Render their due rights to the kindred, the poor
and the wayfarers. If you could not help them
because of your poverty, excuse yourself with kindness.
Do not kill your children for fear of want. God
will provide sustenance for you and also for them.
Killing and that to killing of your own children
is a very great sin. Do not commit adultery for
it is a shameful deed and a wrong way of life.
God has made life sacred. Unless truth and justice
demand, do not take anybody's life. You should
not devour the property of the helpless orphans.
When they attain the proper age, their property
should be returned to them. Every engagement should
be fulfilled for every engagement would be enquired
into on the Day of Reckoning. You should not
speak about things of which you have no knowledge.
Every act of hearing, or seeing, or of feeling in
the heart will be enquired into by God. Do not
walk on the earth with insolence, for you can
neither rend the earth as under, nor reach the
mountain in height. These things are hateful in the
sight of your Lord".

GOD'S BLESSINGS:

In this world, some people are blessed with

all the comforts of life while some are deprived
of these. The Qur'an demands that the former should
help the latter. All conveniences should be created
to make life easy for them. The man who is blessed
with eyes to sec, cars to hear, tongue to talk,
strong limbs to work, heart and mind to feel and
think, and all the comforts to enjoy life, has a
duty to help the helpless, the needy, and the uncared
for. Nobody should be all-owed to waste his existence

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for want of the basic necessities of life. The man
who is better placed in life should be thankful
to God and the best way to thank Him is to
serve those who are in need of our help. In everything
God has graced us with, our fellow-beings have
a share in it. Without this sharing, our thanks to
Him would always be incomplete. After being so
abundantly blessed, if we do not serve, we would
be flint-hearted. The Qur'an criticises this
flint-heartedness and warns of the dire consequences.
Have we not made for him a pair of eyes
and a tongue, and a pair of lips and shown
him the two highways? But he hath made no
haste on the path that is steep. And what
will explain to thee the path that is steep?
It is freeing the bondman or the giving of
food in a day of privation to the orphans with
claims of relationship, or to the indigent down
in the dust. Then will he be of those who
believe, and enjoin patience constancy and
self-restraint, and enjoin deeds of kindness and
compassion. Such are the companions of the
Right-hand. But those who reject our signs, they
are the unhappy companions of the Left-hand.
On them will be fire vaulted over all round.
Al Balad : 8-20 (Q3)
Of the innumerable -blessings of God a few have
been pointed out here. God has vested man with
so many faculties because he has to negotiate the
steep path and that steep path is freeing the slaves
and helping the orphans and the homeless. Along
with this it is also essential that he should associate
himself with the believers who are negotiating this
steep path in practice. This is the highway to Heaven.
Those who turn against it, are advancing towards
Hell. They would enter it and the doors would
be so closed they would never be able to get
out of it.

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In Islam service to humanity has been construed
to be service to God. To help the people in their
needs is to help God. Turning away a person empty
handed is to refuse help to God. The best way
to please God is to please His creatures. The Heaven
would not be kind to earth if the people on the
earth cease to be kind to one another. One tradition
of the Prophet brings out this truth very effectively.

The Prophet has said: "God would say on the

Day of Judgement, O son of Adam! I was sick;
nobody visited me. Many would plead: O My God!
You are the Sustainer of all the worlds. When
did you fall ill, and how could I visit you'? Then
God would say: Didn't you know a particular person
was sick but you didn't visit him. Had you gone
there, you would have found me. Again God would
say: O Son of Adam! I asked for food but you
didn't give me food. Man would plead: O Sustainer
of the World! When were you hungry? God would
say: Don't you remember that a. person asked you
for food but you didn't feed him. Had you fulfilled
his need then, you would have found its returns
here. Again God would say: O son of Adam! I
asked you for water but you didn't give water.
Man would say: O Sustainer of the worlds! When
were you thirsty that I could give you water'? God
would say: On that day a -certain man asked f~r
water but you refused it. Had you quenched his
thirst, you would have found its returns here."
(Muslim)

It is sufficient to highlight the significance of

service to humanity that it has been equated to
serving God, and any negligence in this regard is
a serious lapse.

SERVICE IN ALL CIRCUMSTANCES:

Islam prepares his followers ' in such a way that

their existence overflows with goodness. Their physical
and intellectual faculties and their material resources

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should be useful to all. They should help others
materially and morally within their limits. Their existence
registers peace wherever they are.

Hazrath Abu Syeed Qhudri narrates:

The Prophet had said: Avoid sitting by the side

of the roads. The companions said: We have no
alternative but to sit there. These are our meeting
places where we converse with one another. The
Prophet said: If you think sitting there is unavoidable
then pay the dues of the road. The companions
enquired as to what were the dues of the road.
He said: Keeping the eyes down cast, desisting from
cruelty, returning salutation of peace, advising the
good and rest-raining from the vice. (H1)

This tradition with a little difference has been

narrated by other companions also. In the version
of Hazrath Abu Talha there is an addition of "Graceful
conversation. In the version of Hazrath Abu Huraira
there is an extra piece of advice for guiding the
stray wayfarers. Yet in another version there is
an addition of two more instructions as to attend
to the complaints of those who are in distress and
to guide those who have lost their way.

This tradition specifies the duties of a Muslim

wherever he is, he is bound to be a fountain
of fellow-feelings. He advises the good and admonishes
the evil. He adds to the moral mettle of the society
and the potential for the evil is held in check
because of this moral force.

Islam induces, and at time warns, its followers

that every member of the society should be of
help to others in their needs. If the person is
indigent, he should be taken care of; if he is
jobless, he should be helped with a job, if he
is illiterate he should be taught, if he is oppressed
he should be helped against the oppressor. To encourage

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these sentiments, Islam has condemned excesses of
all kinds. It has stressed that no one should exploit
the inadequacy, indigency or ignorance of others.
On the other hand everyone should try to help
the weaker to overcome their difficulties. In this
way, Islam wants to build a society based on fairness
and fellow feelings, free from any form of excess
or exploitation.

Service to people and every act of help to

them have been rightly considered as worship in
Islam.

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CHAPTER - 2

SERVICE IS ALSO WORSHIP

The Holy Qur'an considers worship to be the

sole purpose of life. (Al-Zariyath 56)

Worship is offered to gain nearness and acceptance

of God. Worship is physical as well as material.
Physical worship consists of verbal utterances and
bodily movements. But this routisation is less in
worship through spending one's wealth. For this
realisation it is necessary that service is trendered
with a sense of worship. At the time of helping
a person, the idea of attaining nearness to God
through it should be there. Man can thus feel the
ecstasy of worship even in acts of material welfare.
In Islam, service to man is not a mundane
act but it is real worship. To understand this reality
we have to look at the entire system of worship.

RELEVANCE OF PRAYER AND ZAKATH:

Prayer is a physical form of worship and Zakath

is its material form. Prayer is a declaration of the
Exalted Highness of God on the part of man and
it is also a declaration of his servitude. Zakath
is a manifestation of the milk of human kindness
in man and shows that he is all ready to spend
his wealth for others. The Qur'an has generally
mentioned prayer and alms gtvmg together and
emphasised both Salath and Zakat. Both carry equal
emphasis. It views material worship to be as significant

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as the physical worship. The religion which it demands
does not comprise solely the bowing of man with
devotion in the court of Allah , but it also demands
that man should grant the share of his creatures
the wealth earned by him and spend it on the
needy.

And they have been commanded no more than

this: To worship Allah offering Him sincere
devotion, being true (in faith); to establish regular
prayer; and to practise regular charity; and that
this is the religion right and straight.
Al-Bayyinat : 5 (Q4)

ln this Ayath, it has been commanded to worship

with purity and single - mindedness, and then worship
has been explained in the form of prayer and Zakath.
It highlights the truth that only in adhering to these
the offer of worship will be complete. Worship could
not be conceived without the attendant virtues. In
some other passages the word "Goodness'' has been
jointly used with prayer. The word "goodness" is
a comprehensive term, it is mentioned:
O ye who believe: Bow down prostrate yourselves,
and adore your Lord; and do good; that you
may prosper. [Al - Hajj : 77] (Q5)

Here in this passage bowing and prostrating, that

is prayer has been mentioned before worship, and
after the word worship, it has been commanded
to practise goodness. Hazrath Abdullah bin Abbas
says that goodness stands for kindness towards one's
relations. All these acts of goodness are also a
part of worship. They have been mentioned separately
to draw attention to them. It is for this purpose
that prayer has been mentioned separately from worship,
though there is no doubt about it that prayer is
verily worship.

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In the Qur'an worship has been mentioned after
prayer, Zakath, and all acts of goodness to such
a way that all these constitute worship. At one
place, after the mention of the Prophet Abraham
and certain Prophets of his family it is said.

And we made them leaders, guiding (men) by

our Command, and we sent them inspiration
to do good deeds to establish regular prayers,
and to practice regular charity, and they constantly
served Us (and Us only) [Al-Anbiya : 73] (Q6)

What greater significance could be attached to

service to humanity than this that every act of
service is counted as worship of God.

FIDYA FOR NOT FASTING (RANSOM FOR NOT

OBSERVING FAST):

Sometimes material worship becomes a substitute

for physical worship, and whatever deficiency or
inadequacy there is in physical worship, is set right
by it.

Like prayer, fasting is also a physical worship.

Man braves the pangs of thirst and hunger solely
for the pleasure of God, and thereby strives to
gain control over his baser desires and passions.
One earlier commandment in this connection is:
For those who can observe fasting but do not
observe, there is a ransom, the feeding of one
that is indigent but he that will give more,
of his own free will--it is better for him. And
it is better for you that you fast, if you only
knew. [Al Baqarah : 184] (Q7)

According to this Ayith a man who is able

to observe fasting has been permitted relief from
fasting, and instead he must feed and indigent person.

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If he could feed more than one, he would reap
more returns, but it is not conditional on his part.
It has been pointed out along with it that in all
circumstances observing fast is definitely better for
him. Later, this permission was withdrawn and fasting
during the month of Ramzan was made obligatory
on all. But, of course, wayfarers and the sick were
given permission to make up the prescribed period
by fasting later. [Al-Baqarah, 175].

From the tradition of the Prophet it is learnt

that those who are in the advanced stage of old
age or severely ill have been exempted from fasting.
But they have to pay 'fidya' (ransom), which amounts
to feeding one indigent person, two times a day.
It is evident from this that those who could not
observe fasting could make good the loss by making
the material payment of 'fidya '. By helping the poor,
they could absolve themselves.*

FASTING AND SADAQAJ-FITR:

In one narration of Hazrath Abdullah bin Abbas

the reason for Sadaqai-Fitr has been explained like
this:

The Prophet has made Sadaqai-Fitr obligatory

for it cleanses the fast from trivial and unwanted
things and there is livelihood for the indigent
persons in it. (H2)

Incidentally or unintentionally something could

happen during fasting which could spoil the fast.
This tradition prescribes a way that by helping the
poor one could cleanse his fasting.

Some more instructions of this kind are mentioned

here and from these instructions it is clear that
material worship has been construed to be equal
to or substitute of physical worship.
---
* Abu Davud: Kitab Azzaka.t: Chapter: Zakat At Fitra

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WHEN FIDYA BECOMES NECESSARY IN HAJJ:

Like prayer and fasting, Hajj is not wholly a

physical worship. It incurs monetary spending. This
way we find a graceful combination of physical and
material worship in Hajj. Both the aspects are important
but the physical aspect is more conspicuous in
comparison to the material one. Qur'an says about
Hajj:

And complete the Hajj or Umrah in the service

of Allah, but if you are prevented from completing
it (because of illness or the bad condition of
the path) send an offering for sacrifice, such
as you may find, and do not shave your heads
until the offering reaches the place of sacrifice.
And if any of you is ill, or has an ailment
in his scalp (necessitating shaving) he should
in compensation either fast, or feed the poor,
or offer sacrifice; and when you are in peaceful
condition. (Whether the danger is averted or
danger did not confront him) to continue Umrah
on to the Hajj, he must make an offering
such as he can afford, but if he cannot afford
it, he should fast three days during the Hajj
and seven days on his return, making ten days
in all. This is for those whose household is
not in (the precincts of) the Sacred Mosque,
and fear Allah, and know that Allah is strict
in punishment. [Al Baqarah : 196] (Q8)

We need not delve deep into the detailed instructions

explained about Hajj in this Ayath. But the noteworthy
point about the subject under discussion is that
the head should not be shaved till the offering
reaches the place of sacrifice. It has been said
in the Ayath if for any reason the head is to
be shaved earlier. he has to fast, or offer sacrifice
27/123or feed the poor. Thus the physical worship and
the material worship have been equated. Likewise,
a man performing Umrah along with Hajj must make
an offering, and if he cannot afford it he is asked
to fast for ten days.

REPEAL OF ZIHAR (RETURN TO DIVORCED WIFE)

It was a practice in Arabia that whenever husbands

were unhappy with their wives, they would declare
them to be their mothers and it would end their
conjugal relations once for all. It is called 'Zihar'
in Arabic. Qur'an condemned this practice and asked
how one's wife could become one's mother. The
way to return to the wife in such circumstances
was prescribed in these words:

But those who divorce their wives by Zihar,

then wish to go back on their words they
uttered - (it is ordained that such a one) should
free a slave before they touch each other; thus
you are admonished to perform; and Allah is
well acquainted with all you do. And if any
has not (the wherewithal ) he should fast for
two months consecutively before they touch each
other. But if any is unable to do so, he should
feed sixty indigent ones. [Al-Mujadila : 2,3] (Q9)

In this Ayath, the way to repeal the 'Zihar'

was revealed by enjoining to free a slave as an
act of atonement. In case the person is not able
to free a slave, he should fast for two months
consecutively. If he could not do even this, he
has to feed sixty indigent persons. Without fulfilling
any of these conditions, he could not return to
his wife and renew his conjugal relations.

COMMANDMENTS RELATING TO MURDER BY

MISTAKE:

Similar commandments have been given in relating

to murder by mistake. In an Islamic State, if a
Muslim murders a Muslim by mistake, he has to
free a Muslim slave and pay the blood-money also.
28/123
If the deceased Muslim is a citizen of a State
with which the Islamic State is in a state of war,
it is enough to free a Muslim slave and the payment
of blood-money is not necessary. It is so because
the heirs of the deceased are the citizens of warring
state. If that state has a treaty with the Islamic
state, the stipulated blood-money has to be paid,
besides freeing a slave. It holds good even in cases
where the deceased be a Muslim or a Non-Muslim,
man or woman, slave or a free man. Then it is
said:

For those who find this beyond their means

to free a slave, (as prescribed) a fast for two
months consecutively, by way of repentance to
Allah (is enjoined); for Allah has all knowledge
and all wisdom. [Al Nisa : 92] (Q10)

The blood money will be paid by the guilty or

his family. In case the guilty is not able to free a
slave, he must fast for two whole months continuously.
Without any valid religious reason, he will not break
the continuity.*

ATONEMENT FOR OATH

Generally people swear to emphasize a particular

point or to express the intensity of their determination.
If these things are not meant, then taking oath
will become meaningless and futile. One does not
become accountable for renouncing an oath but if
the point that was emphasized by taking an oath,
is violated, one will become accountable. The atonement
for this has been explained in these words.
To account for your deliberate oaths: for
---
* For a person who could not fast, one opinion is that he
has to feed sixty indigent persons as in the case of Zihar.
But pother opinion is that only fasting has been prescribed
and feeding the indigent persons will not compensate it.
Tafaeer-e-Khazin 479/1. Bughavi Ali Humish Al Khazin 477/1.
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expiation feed ten indigent persons, on a scale
of the average for the food of your families;
or clothe them; or give a slave his freedom.
lf that is beyond your means, fast for three
days. [Al Maida : 89] (Q11)

In all these instructions, freeing a slave, feeding

and clothing the indigent persons or helping the
poor have been equated in some respects to observing
fasts, or in other words, they have been construed
to be the substitute for it.

Physical worship has an unusual significance in

developing the contact of man with God. Without
this nobody could achieve the proximity with God.
By declaring service to mankind as equal to prayer,
Qur'an has accorded it a prime place in the system
of religion.

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CHAPTER - 3

SERVICE SHOULD BE FOR ALL

SELF CENTRED PERSONS:

You could find in this world many persons for

whom their own existence is all that matters. In
every act they are motivated by self-interest. They
are least concerned about others. They want to use
others to advance their own interest. Others' afflictions
distresses or sufferings do not disturb them. They
do not stir them to serve the afflicted. If any
sense of helpfulness rises in him, he succeeds in
stifling it under many pretexts. They live for themselves
and their self-interest form the axis of all the activities
throughout their lives. Such persons could not be
of any use to others.

FAMILY FETTERS:

Some people have the motive to serve but their

outlook is limited. They are concerned like their
welfare with that of their wives, children, family
and tribe. This affinity cuts short the comprehensive
contacts of man. They are so lost in the advancement
of the interest of their kith and kin that they
have no -time to think about others. Sometimes,
in helping their near ones, they do not hesitate
to harm the interest of others.

Islam neither lessens the importance -of an individual

nor ignores the family or tribe. It has specified
the duties and responsibilities towards both, and has
also given a wider perspective to the concept of
service. It generates a sense in man that he owes
his duties and responsibilities not only towards himself

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and his family but also towards the society of which
he is a member. The construction of society should
take place under the guidance of Ummath*

SERVICE TO UMMATH:

All the adherents of [slam are the members

of one ummath. Even without any consanguineous
affinity there is a religious brotherhood among them.
Despite the differences of colour, race, language,
and region, every member of this brotherhood has
his rights. Whether he is a relative or not, neighbour
or not, labourer or a craftsman, businessman or
industrialist, educated or illiterate, acquainted or a
stranger, his rights arc secure. Nobody could rob
him of these rights. These rights include solicitude,
love, sympathy, civility and co-operation towards him.
Its excellence has been described in a tradition thus.
Hazrath Abu Huraira narrates that the Prophet had
said:

On the Day of Judgement God will lessen the

hardships of the man who lessens the hardships
of a believer in this world. God will ease in
this world and the hereafter the troubles of
the man who provides redressa) to a man in
troubles. He who covers the private parts of
a Muslim, will be covered by God in this world
and the Hereafter. God remains helpful to the
man as long as he is helpful* to others. (H3)

This tradition highlights the returns of mutual

help. Islam has given importance to this kind of
mutual help * as it looks at the whole Ummath as
an organic whole. The entire body feels the pain
suffered by a part and tries to remedy it.
---
*For more details please see the chapter:
"Reformation of wrong concepts" in this book.

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THE CONCEPT OF UMMATH AND NATIONALISTIC
FEELINGS:

One doubt may arise here. The prominence given

to Ummath and the importance attached to its welfare
may lead to the emergence of nationalistic tendencies.
It is very dangerous. There is no doubt that nationalistic
tendencies preserve national identity and safeguard
its interest to a greater extent but they give rise
to bigotry and narrow-mindedness too. Not only does
a man think in terms of promoting the interest
of his own country, he does it sometimes at the
cost of other countries. Nationalism widens the gulf
between the countries. The clash of interests begets
rivalry and raises the walls of enmity. We could
not appreciate it if the Islamic concept of Ummath
encouraged nationalistic tendencies.

It is a baseless doubt and it has no relevance

with the Islamic concept of Ummath. Encouragement
of mutual help in a community or a group will
never promote bigotry. Its moral upbringing demands
that its civility could never be a hindrance in
its sympathy towards others or other societies. A
man could be sympathetic simultaneously towards his
family, tribe and fellow-countrymen. In the same
way he could be sympathetic towards his compatriots
and also be equally concerned with the entire mankind.

SERVICE TO MANKIND:

Islam makes its adherents concerned not only

about the Ummath but also about every man on
this earth. Bigotry teaches hatred and enmity. A
man blinded in nationalistic bigotry could never be
tolerant and sympathetic towards other nations. (slam
is opposed to this. It considers all the creatures
of God as one family. He who serves it much
is as much beloved of God. Hazrath Anas and
Hazrath Abdullah bin Masood narrate that the Prophet
has said:

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All the creatures make the family of God. Among
them the man who serves the family best is
beloved of God.* (H4)

Qur' an has given a common command to serve

the needy, the indigent, the handicapped, the orphans
and the unfortunate. It has never said that only
Muslims or a particular group should be served.
It wants that the entire mankind should be served.
Whether they are related to us or not, agree with
us or not, speak our language or not, all deserve
to be served without any difference or distinction.
Any man on this earth in affliction will not be
left uncared for but would be helped to overcome
his hardships, because inspite of different colour,
nationality and homeland, human beings are one
another's limbs as they are created of one essence.
This fact is evident from Ahadith, some of which
are given below:

I. Hazrath Jabir bin Abdullah narrates that the Prophet

said:
God is not merciful on a person who is not
merciful towards others. (H5)

2. Hazrath Abdullah bin Umar narrates that the Prophet

had said:
Rahman, the Merciful showers mercy on those
who are merciful. Be merciful on the people
of this earth, the Heaven will be merciful on
you. (H6)

3. Hazrath Abdullah bin Masood narrates that the

Prophet had said:
You would never be people of faith unless
you are merciful. (H7)
---
* Narrated by Abu! Ya"la and Bazzir (weak narration)
34/123
He says the companions pleaded, "Oh Messenger
of God! Every one of us is merciful" Then he
said:
It does not mean the mercy that you show
towards your own kith and kin but the mercy
should be for all people. {H8)

4. Hazrath Abu Huraira says that some -companions

were sitting and the Prophet came to them. He
asked whether he could tellthem who was a
good person and who was the vile one. All
were silent over the question. When he repeated
this question thrice, one companion said: 'Oh
Messenger of God! Please enlighten us who is
good among us and who is the vile one'. He
said:

The best person amongst you is the one from

whom people expect only good, and they are
safe from his wickedness. The vile amongst you
is the one from whom people do not expect
any good, and they are not safe from his
wickedness. (H9)

These traditions teach us to serve all creatures

of God without any distinction. Islam is of the
view that we should help anyone who is in need
of our sympathy and help. Dividing mankind into
groups and parties as one's own and others,
acquaintances and strangers, co-religionists and
followers of other religion in the matter of social
service is against the nature and teachings of Islam.

These traditions underline the significance of service

to humanity. How can a Muslim deny the importance
of those acts which arc as good as daily worship
and make one beloved of God with his nearness
to Him: and cause the showering of mercy and
removes the moral failings of stony heartedness and
cruelty, and make him a member of refined and
altruistic society? There is such a great inducement
for him in this that he does not need any greater
inducement in this respect.
35/123
CHAPTER - 4

THE PEOPLE WHO DESERVE OUR

SERVICE

Islam's stand bas been made clear in the foregoing

pages. Anybody who deserves our help should be
helped. Islam has spelled out who are the persons
who deserve it. It is natural that a man has an
inborn attachment towards his parents, his wife, his
children and kith and kins. On the basis of this
attachment, he feels it obligatory to serve them.
He does not feel the same sort of emotional attachment
towards other people. So his attitude towards them
is different. Islam defines the rights with due provisions
to the nature, degree and rank of human relationship.
Along with this, Islam exhorts that a man should
not only serve those who are attached to him but
also those who are in no way attached to him.
The ambit of his service should not be confined
to his family but should be wide enough to encompass
the entire society. He should consider all men as
belonging to one family and thus prepare himself
to help this family. One Ayath of Sura AI-Nisa
points out in brevity the people who deserve out
help:

Serve Allah, and join not any partners with

Him, and do good to parents, kinsfolk, orphans,
those in need, neighbours who are near, neighbours
who are strangers , the companions by your side,
the wayfarers (you meet), and what your hands

36/123
possess, for Allah loves not the arrogant and
the vainglorious. [Al-Nisa : 36] (Q12)

Though this Ayath does not list all the deprived

and debilitated sections of society it helps us in
understanding the attitude of Qur'an towards them.
For the word service Qur'an uses a particular term
'Ihsan' . It is a comprehensive term and it covers
all aspects of service. Sympathy, love, fulfilling one's
needs, and giving one more than his right, all these
come under this term
KINDNESS TOWARDS PARENTS:

In the above Ayath, after giving command to

serve God, we have been asked to behave with
kindness towards the people. In this regard parents
are mentioned first.

"And do good to parents". (Q13)

All the religions of the world teach one to

serve one's parents. At numerous places in the Qur'an,
after the worship of God, kind behaviour towards
one's parents has been given prominence. It means
that of all, the greatest favours a man has are
that of God. After God's, parents' favours are the
greatest. They play a great role in man's existence,
his birth, his up-bringing, his education and his
moral and material progress. Without parental care
his progress would have been hampered and his
existence would have been in peril. Even the illiterate
and the indigent parents sacrifice so much for their
children that there is no match to it in the whole
society. In the favours of the parents we have
the reflection of the favours of God. Worship in
reality is to be thankful to the favours of God.
Parent's status is not that of God's. So they could
not be worshipped but they are treated with utmost
respect. Kindness in treatment is the way to return

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their favours. The Qur'an has commanded us to
express our thankfullness to God and parents.

Show gratitude to Me and to thy parents. To

me is (thy final) goal. [Luqman: 14] (Q14).

Modern civilization has disrupted family institution.

Along with this, the higher values attached to this
system have also been shattered. In the process.
it has affected the aged parents to a great extent.
Today people are discussing what to do with the
aged parents who have lost their use. How long
they could be tolerated when they could no more
play any useful role in making the future. The
parents, who are held in contempt to-day, once
had so much power over their children that they
could have easily exterminated them in their infancy
but they didn't do so. The modern generation was
once at the mercy of these old. parents, yet they
toiled and spent the sweat of their brow in bringing
up their children. The Qur'an has commanded in
particular to treat the aged parents with kindness
and humility. It says:

Whether one or both of them attain old age

in thy life, say not to them a word of contempt,
nor repel them, but address them in term of
honour. And out of kindness, lower to them
the wings of humility, and say "My Lord bestow
on them thy Mercy even as they Cherished
me in childhood." [Al-Isra : 23, 24] (Q15)

KINDNESS TOWARDS KINSFOLK:

The Qur'an says:

Treat the Kinsfolk with kindness. (Q16)

After the parents, Qur'an has mentioned the kinsfolk

as they deserve our kindness the most. Kinsfolk:
are related to us through our parents. Anybody close
to parents merits our kindness. At one place, the

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Qur'an mentions - the attributes of godly people in
these words:

Those who join together those things which Allah

had commanded to be joined, hold their Lord
in awe, and fear the terrible reckoning.
Al Ra'd : 21 (Q17)

Maintenance of ties with one's kinsfolk makes social

life pleasant. Where this is absent, social discord
sets in. Hazrath Sulaiman bin Aamir narrates from
the. Prophet:

To give propitiatory offerings to , any indigent

person (who is not related) is mere offering
but the same given to a relative is an offering
as well as a mark of maintaining tie with one's
relation. (H10)

It means spending on relations is doubly rewarded.

It is a fact that man feels a natural attachment
with his kinsfolk but it is also a fact that these
relationships are very fragile. Simple incidents - snap
these relations. Traditions say that these relations
be made to maintain these relations. Hazrath Abdullah
bin Umar narrates that the Prophet had said:
Maintaining of ties with relations does not mean
that the reciprocates the relations but in reality
it means to mend relations when they are ruptured.
(H11)

Hazrath Abu Huraira narrates:

A person told the Prophet that he had some

relatives. He tried to maintain his ties with
them but they tried to breach them. He behaved
with kindness but they treated him with harshness.
He forgave them but they dealt with him in
ignorance. After listening to this, the Prophet
said if the matter was so you filled their mouth

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with hot ash. As long as you deal so, God's
assistance will be with you. (H12)

KINDNESS TOWARDS ORPHANS:

The rights of parents and the kinsfolk have the

foremost priority. After these people, the weaker
sections of society deserve our kind treatment. In
this regard, the orphans and the indigent persons
have been mentioned first.

And treat with kindness the orphans and the

indigent ones. (Q18)

Father's demise deprives a child of love, care

and sometimes economic stability which are of basic
importance. So it. is the responsibility of a society
to take care of these orphaned children, and not
to allow these children to feel the loss of their
fathers. Any negligence on the part of the society
would not only affect their physical growth but impair
them mentally and emotionally. It is very likely
that such uncared for children may harbour rebellious
tendencies against such heartless society. Instead of
being good citizens, they could turn into anti-social
elements.

The Qur'an and the traditions of the Prophet

have repeatedly stressed the need to take care of
these orphaned children, their educational needs and
their property, if any. Hazrath Abu Huraira narrates
that the Prophet had said:

The man who takes care of the orphans, related

or not, will be with me in Paradise as these
two fingers of mine. (H13)

Orphans could not take care of their own rights

because of their helplessness and lack of understanding.
It is easy to usurp their rights. The Qur'an has
condemned such usurpers.

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Those who unjustly cat up the property of orphans,
cat up a fire into their own bodies, they will
soon be enduring a blazing fire.
Al Nisa : 10 (Q19)

Islam makes the society responsible not only

to take care of these orphaned children but to
help them become God-fearing and civilized citizens
who would be an asset to the society, instead of
a nuisance.

KINDNESS TOWARDS THE INDIGENT:

The indigents have been mentioned along with

the orphans. The indigent persons arc those who
could not meet their own basic needs because of
their physical handicaps and economic depravities.
Physical handicaps too retard economic and material
progress. Islam wants these retardations should be
removed. People in economic distress should be helped
so that they could not only be able to meet their
basic needs, but also be able to regain economic
stability. The Qur'an and the traditions of the Prophet
have both repeatedly mentioned the moral and the
legal rights of the indigents and the needy persons.
At one place, the Qur'an says:

So give what is due to kindred, the needy,

and the way-farer. That is best for those who
seek the countenance of Allah, and it is they
who will prosper. [Al Rum : 38] (Q20)

The indigent persons are commonly said to be

beggars. Begging is not an indication of helplessness
or hard times, Some people beg without any
helplessness. They are not the indigent but
indigent-faced. On the contrary, there are people
who are in dire need but their self-respect prevents
them from extending their hands before others. The

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Qur'an says that such persons of genuine needs
should be considered, and particularly those who
are in the service of religion and left far behind
economically in life. The Qur'an says:

The ignorant man thinks, because of their modesty,

that they are free from want, thou shalt know
them by their (unfailing) mark: they beg not
importunately from all and sundry.
Al Baqarah : 273 (Q21)

In one narration of Hazrath Abu Huraira, we

find an explanation of this Ayath. He tells the Prophet
had said:

An indigent person is not the one who goes

begging and whom you give one or two handfuls
of food, or one or two date fruits, but he
is the one who inspite of being helpless to
meet his minimum needs, appears to be such
that no one could either make out his real
condition to give him any offering or a charity,
nor does he stand begging from people. (H14)
In this way, attention has been draw to these
respectable but really needy gentlemen in society.

KINDNESS TOWARDS THE NEIGHBOURS:

In the following Ayath, gentleness towards

neighbours has been advised.

Do good to neighbours who are near, neighbours

who are strangers, and the companions by your
side. [Al Nisa : 36] (Q22)

The people with we coexist and the neighours

with whom we have social interact could not
be left out. They enjoy more rights than those
with whom we have no such links. Here the neighbours
have been classified into three categories - the

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neighbours who are related to us, the
neighbours who are not related; and those who
accidently meet us while on travel, in offices, in
schools or colleges, or in work places. Such people
are also a kind of neighbours. All the religions
of the world have given importance to generous
behaviour towards neighbours but Islam has not only
given importance to this behaviour but has given
such a wide meaning to the concept of neighbour
that we cannot find its parallel elsewhere. Even
brief togetherness of any kind is enough to establish
their rights. If this togetherness is longer, the rights
are equally more established.

Hazrath Aysha and Hazrath Abdullah bin Umar

have both narrated that the Prophet had said:

Hazrath Gabriel has emphasised generosity in

treatment towards neighbours to such an extent
that I was afraid he would apportion the share
of neighbours in the inheritance. (H15)

Islam not only says that neighbours should not

be hurt in any way but stresses that they deserve
our moral and social help. We should treat them
in the noblest manner so that every member of
society could live with the confidence that he is
secure amongst the well-wishers who would be at
his service in any juncture. In this regard, Islam's
attitude could be inferred from the following traditions.

Hazrath Abu Sayeed Qhuzari says that the Prophet

repeated thrice:

"By God, that man is not a man of faith.

By God, that man is not a man of faith.
By God, that man is not a man of faith''.
When he was asked who was that person, he
answered:
"That person from whose harm and unexpected
wickedness, his neighbour is not safe." (H16)

This tradition makes it clear that hurting a neighbour

is in contradiction to faith. In another tradition,

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Hazrath Abdullah bin Abbas says that the Prophet
had said:

That person is not a believer whose stomach

is full and his neighbour remains starving. (H17)

It is clear from these traditions that the mark

of belief is that his neighbours should be at peace
with him and he should be of help to his neighbours
in times of crisis.

KINDNESS TOWARDS THE WAYFARERS:

After the aforesaid people, wayfarers have been

mentioned. Service to strangers and wayfarers has
always been construed to be an act of virtue.
Rest-houses were built for them; boarding and other
facilities were provided for them. Now this tendency
to serve the wayfarers has become extinct. Grand
hotels have replaced these rest-houses. It is not
feasible for everyone to take advantage of these
hotels, and they do not solve all the problems
of a traveller. A man away from home is faced
with many problems. If he is travelling in a foreign
land, international laws involve him in various kinds
of difficulties. Viewed from this angle, present day
traveller is subject to new sorts of problems. Islam
makes the whole society responsible that it should
help the traveller in the best possible manner so
that he should not feel himself estranged, and the
purpose for which he had left back his home and
hearth should not remain unfulfilled.

KINDNESS TOWARDS THE SLAVES AND THE

SUBJUGATED:

Among the people who deserve our kind treatment,

slaves and the subjugated have also been included.
It is said:

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And behave with kindness towards the slaves.
(Q22a)

The system of slavery was extant even before

Islam. Slavers were treated in ways worse than animal.
They were entitled to no rights. It is no place
to discuss the steps Islam had taken to end slavery
but as a first step in this direction it defined the
rights of the slaves and the subjugated, and emphasised
kind treatment towards them. Among the various
traditions of the Prophet in this regard, one tradition
is mentioned here. Hazrath Abuzar narrates that the
Prophet had said:

These slaves are your brethern; feed them with

what you take; clothe them with what you clothe
yourself. Do not extract work more than their
capacity. If you place on them heavier burden
help them in lifting it. (H18)

After enumerating those who merit our kind

treatment, it was said:

Surely Allah does not love the arrogant and

the vainglorious. (Q22b)

In this Ayath the two Arabic words - 'mughthal'

and 'faqhoor' - arc identical in meaning. 'Mughthal'
is one whose arrogance is displayed through his
action, 'faqhoor' is one whose arrogance is verbal.
God does not love the person who is arrogant and
vainglorious by way of action or speech. Arrogance
and vain gloriousness keep a person away from
worshipping God in humility and serving his
fellow-beings with sincere kindness. Only through these
qualities, humanity of the people is established;
otherwise, he is worse than an animal.

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LEGAL SAFEGUARDS ALONG WITH MORAL
TEACHINGS:

One thing is to be noted here. We are commanded

to display the best behaviour towards parents, kindsfolk,
the indigent and the weaker sections of the society.
This command was continuously instilled during the
entire period of the revelation of Qur'an from the
days of Mecca to Medina. In this way, love, sympathy
and generosity towards the deprived and the deserving,
were encouraged in succession. Then at one particular
stage, Islam defined their rights and offered them
legal safeguards so that no one could exercise any
high-handedness and violate their rights.

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CHAPTER - 5

VARIED ARE THE WAYS TO SERVE

In this world there is no dearth of people,

who have only verbal sympathy for the poor. It
is very difficult to find people who go a step
further and translate their verbal sympathy into action.
People in distress need material support more than
anything. Sweet talk could give them temporary relief
but their hardship would remain as it is.

MATERIAL HELP

Islam has exhorted its followers to spend their

possessions whole-heartedly in the service of people
and never consider it wasted. What a man spends
on another is a great investment. He would reap
rich rewards on the Day of Reckoning. Qur'an has
always mentioned spending on others along with prayer
and charity so that it's importance could be highlighted
and nobody could ignore it.

And be steadfast in prayer and regular in charity:

and whatever good ye send forth for your souls
before you, ye shall find it with Allah: for
Allah sees well all that ye do. [Al Baqarah : 110] (Q23)

And establish regular prayer and give regular

charity; and loan to Allah a beautiful loan.
And whatever good ye send forth for your souls,
you shall find it in Allah's presence - ye,
better and greater, in reward, and seek ye the
grace of Allah for Allah is oft-forgiving, most
merciful. [Al Muzammil : 30] (Q24)

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SHARING THE WEALTH:

The Qur'an says one of the distinctive features

of the believers is that their wealth is not only
for their related ones but the poor and the indigent
too are allowed to have their share in their wealth.
It has described a quality of God-fearing men:
And in their wealth and possessions (was
remembered) the right of the (needy), him who
asked, and him who (for some reason) was
prevented from asking. [Al Dhariyat : 19] (Q25)

One of the attributes of God-fearing people has

been described thus:

And those in wealth is a recognized right for

the needy who asks and him who is prevented
(for some reason from asking).
AL Ma'arij : 24, 25 (Q26)

In sura Al Baqarah, the people on whom one's

wealth could be spent have been mentioned in detail.

They ask thee what they should spend (in charity)

say: whatever you spend that is good, is for
your parents and kindred and orphans and those
in want and for wayfarers. And whatever ye
do that is good, Allah knoweth it well.
Al Baqarah : 215 (Q27)

In this way Islam has advocated spending on

the relations and the needy, with inducements of
rich rewards by God on it.

HUMANE TREATMENT:

Generally people equate kind treatment with material

help. Kind treatment does not necessarily mean fulfilling
one's material needs alone but it includes love,
sympathy fellow -feelings and moralistic deal towards

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a person. Man does not need bread, dress, shelter
and medical help alone but he wants to be respected.
A poor man does not want to be treated as poor
but he wants to be treated with equality. Providing
medical help is not enough for the sick, somebody
should attend on him with a human touch. If a
person has any virtue it should be given due recognition
and his errors forgiven. His happiness and bereavement
should be shared. Along with material help,
fellow-feelings and higher moral conduct should be
displayed. In the light of the Qur'an and tradition,
all these go to make kind treatment. One example
of this is that the parents do not need only material
support but more than this they expect love from
their children. They want to forget their loneliness
and physical infirmities in the effulgence of love
from their children. The Qur'an has not asked offspring
to bear the expenses of the parents but it has
commanded them to treat them with kindness and
humility. Kindness towards them necessarily includes
taking material care of their needs also:

Thy Lord hath decreed that ye worship none

but him, and that ye be kind to parents. Whether
one or both of them attain old age in thy
life, say not to them a word of contempt,
nor repel them, but address them in terms of
honour. And, out of kindness, lower to them
the wing of humility, and say: "My Lord! bestow
on them they Mercy even as they cherished*
me in childhood." [Bani lsrail: 23-24] (Q28)
---
* The well known Hanafite Jurisprudence book HIDAYA says
maintaining one's parents, whether they are Muslim or unbelievers,
is obligatory (wajib) because God has commanded to obey the
parents in rightful things (Lukhman: 1 5). It demands that it is
not right that man takes the benefit of all the blessings of
God and allow his parents to starve.

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Sometimes a word of sympathy or a gesture
of love is more valuable than. mere material help.
The Qur'an has given so much importance to courtesy
in speech that at one place it was mentioned in
precedence to prayer and charity.
Speak fair to the people, be steadfast in prayer,
and practise regular charity. [AL Baqarah : 83] (Q29)

The poor or the indigent could be helped materially

but a man with wealth needs no such help but
he could also be helped otherwise with sympathy,
love and courtesy. Sometimes rich persons need
them more direly than anything else.

OTHER WAYS OF SERVICE:

Many traditions of the Prophet have made it

explicit that people could be served not only by
money but there are numerous other ways to serve
them. To help an handicapped, to guide a blind
person, to remove an obstacle from the way, to
give a glass of water to the thirsty, and even
a smile are all various other ways to serve. Like
monetary offerings, these human gestures arc also
charity. Hazrath Abu Musa Ashaeri narrates that the
Prophet had said:

It is necessary on every Muslim that he should

make a propitiatory offering. One companion asked
if they had no means to make this offering.
He answered that he should do labour and with
what he earns be should take the benefit and
also spend it on others. The Companion asked
if he had no capacity even for that. He answered
that he should help a needy person in ways
other than monetary or material. He was asked
if even that was not possible. He answered
that in such circumstances, he could advise good
things ahd preach fair things. When he was

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asked if even that was not possible, he said
that he should stay away from committing evils,
it is also a form of offering. (H19)

Commenting on this, experts on traditions have

expatiated that material offerings could be made
only by the rich but charity and offerings are
not necessarily always material, they could be
non-material also. Any man could practise them
under all circumstances. The above tradition does
not list acts of goodness in gradation but the problem
has been explained by examples. The purpose is
to emphasise that a man who could not practise
the one, could practise the other. A man who could
practise all, should certainly do so. From this it
could be understood that wherever material spending
is called for it is always better to meet in materially.
All other acts of goodness, mentioned in the tradition,
are only secondary in importance. Keeping away
from evil and wickedness has also been described
as a kind of an offering. If we desist from being
wicked to others, it is an offering towards that
person. If we desist from inflicting evil on ourselves
it is also an offering on our part. In short the
meaning of the tradition is that a man must behave
with kindness towards the creations of God. It
is within the means of all to discharge this duty.
Material help is of two kind -- he could spend
the wealth he possesses or he could earn and
spend the earnings on others. Non-material help
is also of two kinds -- he could lessen the hardships
of others or he could keep away from inflicting
hardships on others. According to this tradition these
are the offerings people could make to one another.
(Fatah al Bari 198/3)

EVERY KIND OF SERVICE IS AN OFFERING:

Generally service is taken to be welfare work

of great magnitude. Everybody is not capable of

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undertaking it; on the other hand, small acts of
welfare that everybody could easily undertake are
not considered to be worthy of importance. This
way neither great acts or small acts are undertaken.
The above tradition clarifies this mistaken attitude.
The Prophet had induced in his various traditions
that every kind of act, whether, big or small, should
be undertaken in whatever possible manner in serving
others. Every such act is worthy of rewards. Hazrath
Abu Huraira narrates that the Prophet had said:

Every day, when the sun rises, offering becomes

necessary on every joint of human body. Offering
includes all kinds of human gesture. [f a man
pacifies a dispute between two persons, it is
also an offering. Helping a person in mounting
a riding animal is also an offering. Placing
somebody's things on the back of the riding
animal is also an offering. To say good things
is also an offering. Every step we take to
offer prayer is also an offering. Removing an
obstacle from the way is also an offering. (H20)

In other narration of Hazrath Abu Huraira, it

is further explained.

The Prophet had said smiling at others is also

an offering. Advising good things and preventing
from the evils, are also offerings. Guiding a
person in a pathless forest is also an offering.
&moving filth, thorns, and bones from the path
is also an offering and for every one of these
acts you will be rewarded. (H21)

These traditions have enumerated various acts

and their aspects of service to others. If we have
the mind to serve, there are innumerable ways
to serve. Hazrath Jabir bin Abdullah narrates that
the Prophet had said:

Every act of goodness is an offering. (H22)

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This brief but meaningful tradition encompasses
every act of goodness which come under offering.
Nobody could deny virtues of these acts. Besides
this, it has been clarified that no act of this
kind is to be taken as mean or insignificant. Hazrath
Abu Huraira narrates that the Prophet had said:

No act of good should be thought of as mean,

even though it may be meeting others with a
smile. (H23)

We should serve the people as much as we

could because it is a major way of deliverance
from Hell. Once the Prophet mentioned the horror
of Hell and prayed refuge from it and said:

Save yourself from Hell, even if it is by an

offering of a date-fruit. If it is not possible,
by uttering words of goodness. (H24)

Whenever a deserving person is helped, he

experiences a sort of comfort and pleasure. In the
same way kind speech also causes joy and happiness,
and therefore it is also an offering. As a matter
of fact the range of service to man is so wide
that everyone can carry out his share in this field.
It is not necessary for a person to be rich or
to take the help of the government for this purpose.
The truth is that through riches, power, government
or state only some aspects of service to man can
be done. There are many aspects in which the
high morals and good conduct of an individual can
be of use. Government and state can grant a pension
to the needy, give employment to the unemployed,
provide shelter to the shelterless, and render medical
help to the patient. But inspite of its resources
it cannot replace father, mother, wife, sons, brothers,
friends, neighbours and good citizens. The emotional
satisfaction such people can give which cannot be
got from any small or big institution of the state.

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CHAPTER - 6
IMPORTANCE OF PROVISIONAL HELP

One way to help is to provide occasional help.

Sometimes a man could be in dire need of immediate
help in an emergency. Any negligence in providing
prompt help could worsen the condition of distressed,
People who are wont to help occassionally also
get a chance to be of help of others. Sometimes
people have only limited means to help to others.
Islam realised this and induced people to help others
to whatever ways they need to be helped, and
it has also advised people to provide help even
if it is of little occasional importance. Some forms
of these occasional help are discussed here.

FEEDING THE HUNGRY:

One form of occasional help is to feed the

hungry. A man dying of hunger has a right that
his hunger be satisfied first. The Qur'an has appreciated
the characteristics of the servants of God who would
be entitled to the perennial blessings of paradise
in these words:

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
we desire from you, nor thanks. We only fear
a Day of distressful wrath from the side of
our Lord". [Al Dahr: 8-10] (Q30)

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There are many traditions about the excellence
of feeding the hungry. Hazrath Abdullah bin Umar
bin Al-Aas narrates that one person asked the Prophet:

What is the best in Islam? (H25)

The question was' obviously about those qualities

of Islam which are related to the service and welfare
of the people. The Prophet answered:
That is to feed the hungry and to salute the
acquainted and the stranger. (H26)

Hazrath Abdullah bin Salman says: I visited

the Prophet when he arrived Madina. The moment
I looked at the face of the Prophet, I realised
it was not the face of a liar. The first thing
the Prophet said at that time was:

Oh People! give currency to saluting. Feed the

hungry, mend your relations, pray when other
people are asleep, you would enter the paradise
with peace. (H27)

Feeding the hungry looks apparently a simple

act of service out it is of potential importance.
If this realisation is awakened in the society nobody
would be allowed to starve; and the society would
discover the quickest and the easiest way to tackle
the problem of poverty and hunger. In the earlier
days in Madina, when the economic condition of
the Islamic State was not yet stable, the Prophet
succeeded in solving the problem of squalor and
hunger in inducing people to feed the hungry. He
said:

The food of two persons could take care of

three and the food meant for three could help
four persons. (H28)

The above tradition had been narrated by Hurath

Abu Huraira. In the narration of Hazrath Jabir
bin Abdullah we find an addition. According to
him the Prophet had said:

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The food of one person is sufficient for two,
the food for two is enough for four and similarly
the food for four will suffice eight persons.
(H29)

A tradition of similar meaning has been narrated

by Hazrath Umar. The Prophet had said:

The food for one person is sufficient for two,

the food for two will take care of three or
four persons, and the food meant for four persons
will take care of five or six persons. (H30)
Depending on the persons and circumstances,
food could be shared and all could drew sustenance
from it, with a belief that God would grace whatever
they share with abundance.

The way the Prophet had the strong desire

to feed the hungry and the indigent could be seen
from one narration of Hazrath Ayesha. She says
a goat was slaughtered one day and it was distributed.
The Prophet enquired whether anything remained
undistributed. She answered everything had been
distributed except a shoulder piece. Then the Prophet
said everything remained as they were except a
shoulder piece. The meaning was that the reward
over the offering of the goat was assure4 and
it was not lost.

During the days of the Prophet, the sacrificial

meat used to be sun-dried and the same was to
be consumed later over a long period. In times
of drought, the Prophet decreed that the meat need
not be kept for more than three days. The purpose
behind it has been explained by Hazrath Ayesha:

He wanted that the people of means should

feed this meat to the indigent. (H31)

Feeding the indigent was a favourite act of

certain companions of the Prophet. How much interest

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they evinced and how much particular they were
in it could be seen from the following events.

Hazrath Nafey says that Hazrath Abdullah bin

Umar never used to partake of his food without
inviting an indigent person to share it with him.

It is said about Hazrath Suhaib that he used

to feed the poor on such a large scale that Hazrath
Umar once admonished him and he answered:

The Prophet used to say the best among you

is the one who feeds the poor and returns
the salutation. It is this which induces me
to feed the poor. (H32)

We find one touching event in this connection

in the books of traditions. This event contains a
lesson as well as a warning.

Hazrath Abu Huraira narrates that one person

came to the Prophet and said that he was in
the crux of poverty. The Prophet sent word to
one of his wives to send him something for the
poor person to eat. In reply it was said that
there was nothing at home except water. Then
he sent word to another wife and the same reply
came from there also. Like this, from every wife
he received the same reply in the negative. At
that time, one Ansari - in some traditions it
is reported to be Hazrath Abdullah - came forward
and took the man along with him to his home.
He asked his wife whether she had anything to
feed the poor man. She said she had only the
food for the children. He asked his wife to cajole
the children to sleep without food. And then he
asked his wife to put out the lamp when they
sat together to eat along with the guest. His wife
did so, and they all pretended as if they were
also eating. The guest had his food but the husband

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and his wife went to bed with empty stomach.
The next morning he went to the Prophet and
the Prophet said God was pleased with them on
the event of the night. An Ayath was revealed
at that occasion.

But give them preference over themselves, even

though poverty was their (own lot). And those
saved from the covetousness of their own souls
they are the ones that achieve prosperity.
Al Hashr : 9 (Q31)

HELP IN FEEDING THE POOR:

In feeding the poor, the help rendered by wife

and the servants will also rewarded. Hazrath Ayesha
narrates that the Prophets had said:
If the wife feeds the poor without incurring
any damage to her husband's household, she
will be rewarded. Likewise, the husband and
the purse-man will also be rewarded. (H33)

With regard to purse-man, there is another

tradition, narrated by Hazrath Abu Musa Ashari.
The Prophet had said:

The Muslim purse-man who enforces the

instructions he was given, and hands over the
things in full measure and with happiness as
he was asked to, is also one among those
who makes the offering. (H34)

A wife and the servants always act with the

permission of the master of the house. Otherwise,
they have no right to spend anything. This permission
may be specific or may be customary. A wife would
know the limit her husband would allow her and
she would spend on others within this limit. If
there is any fear of objection by her husband she
would avoid it.

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It is only a formality but a man ought to
be so large-hearted that he should feel happy over
the spending of his wife or his servants on the
indigent persons. A man should have the confidence
of his wife and his servants. He should be glad
that they have helped him in a good act because
he will also be. rewarded over it.

One companion of the Prophet whose name is

Abil Laham says that once he was making slices
of the meat on the instruction of his master. One
indigent person came there and he gave him some
slices of meat. When the master came to know
of this, he got angry and began to beat him.
When the servant reported the matter to the Prophet,
he called the master and enquired the reason for
his beating the servant. The master said that the
servant had given the slices without his permission.
Then the Prophet told him that the reward over
it would be for both of them, according to their
worth. The slave made the offering in the belief
that there would be no objection so he would be
rewarded. Since the meat belonged to the master
he would also be rewarded.

GIVING WATER TO THE THIRSTY:

Water is an inevitable need of man. Because

God has provided this blessings in abundance we
do not realise its value. A man whose throat
parched with thirst would be in a better position
to realise its value. As feeding the hungry is an
act of virtue in Islam, giving water to the thirsty
1s also an act of goodness. In one tradition of
the Prophet, it has been said:

A Muslim who gives water to another Muslim

in thirst, would be given a sealed drink by
God on the Day of Judgement. (H35)

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Hazrath Abu Huraira narrates that the Prophet
had said that once a person felt thristy in a
forest. When he found a well, he got into it and
satisfied his thirst. When he came out, he saw
a dog panting with thirst and licking the earth
with a parched tongue. He got into the well again
and soaked his socks in water. And then, he rinsed
the socks into the mouth of the dog and thus
satisfied its thirst. God liked this act of the person
and He pardoned him. After listening to this, one
companion asked the Prophet whether there was
virtue in helping the animal also. The Prophet
said:

There is a reward in every act of service

to all living beings. (H36)

In one narration it has been said that the

person who helped the dog was an adulteress of
Bani lsrail, and she was pardoned because of that
particular act.

Once the Prophet advised a person about the

acts of goodness and then said:

If you don't have the capacity for it, feed

the hungry and give water to the thirsty. (H37)

PARTIAL HELP IN PREPARING THE FOOD:

In preparing food, rice, pulses, meat, vegetables,

salt, water and fuel are needed. One form of help
is to provide any of the above items. There are
certain things which we could never refuse. A man's
humanity is doubtful if he refused to give salt or
water. Hazrath Ayesha says that once she asked
the Prophet about those things which we could not
refuse. The Prophet said they were water, salt and
fuel. She said that everyone was aware of the
importance of water but what was the importance
of salt and fuel. Then the Prophet said: O Humaira
(Hazrath Ayesha's title): The man who provided fuel

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gave the offering of entire food which was cooked
by that fuel. The man who had given salt had
given the offering of entire food which became palatable
because of that salt. The man who had given water
to the thirsty in a place where no water was available,
he had given new life to that man.

CLOTHING THE NEEDY:

Among the basic needs of a person, after the

food, clothing is of the greatest importance. Like
his other needs, this need should also be fulfilled.
Islam has taken care of this occasional and temporary
need also. The reward for providing clothing to
the naked has been mentioned in many traditions
of the Prophet.

Hazrath Abdullah bin Abbas narrates that the

Prophet had said:

The Muslim who clothes another Muslim comes

under the protection of Allah and remains there
as long as a piece of it remains on the body.
(H138)
If a man could not get a new dress for the
naked, he could give his old garments. Hazrath
Umar narrates that the Prophet had said that at
the time of putting on new garments we , should
pray:

I thank God who has given new clothes with

which I cover and adorn myself. (H39)

After this thankfulness, when the garments become

old, he could give them in offering to the needy.
Like this, he would be under the protection of
God during his Life-time and after death too.

RIGHTS OF THE PETITIONERS:

Not only the poor and the indigent need occasional

help but sometimes well-to -do people also need these

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kinds of help. It is related more to circumstantial
compulsion than to economic status. A man whose
pocket has been picked or lost on the way could
not reach home because of this sudden and unexpected
eventuality. In these circumstances he deserves to
be helped. At times even rich people are faced
with such accidental helplessness. Hazrath Imam Hussain
has narrated that the Prophet had said:

Even if the petitioner comes riding a horse

his needs are to be fulfilled. (H40)

Imam Khathabi says that the meaning of this

tradition is that we should always have a positive
attitude towards the petitioner, and should never
entertain any suspision over his petition for help.
Outwardly he may look well off, and may even
possess a horse but the likelihood is always there
that he may be entangled in some trouble or in
debt. In these circumstances, accepting an offering
is permissible to him. After mentioning some more
plausible reasons, Imam Khathabi says these are
the different reasons a petitioner should not be
turned away merely by looking at this outward
appearance.

In the traditions of the Prophet, it has been

strictly prohibited to beg, and the professional beggars
have been severely condemned. On the other hand,
it has been commanded that when the needy persons
ask for help should be helped.

Umme Bajeed, the companion, once told the Prophet

that sometimes a beggar came to his door and
he found nothing to give to him and because of
that he felt humiliated. The Prophet advised him
that beggars should not be returned empty handed.
If one had nothing, atleast a burnt hoof should
be given to the beggar.

How one should treat a petitioner is exemplified

in the following incident. Once the Prophet asked
his companions whether they had fed any indigent
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person that day. Hazrath Abu Bakr said that after
listening to these words of the Prophet he went
to the mosque and found a man hungry there
asking for food. Hazrath Abu Bakr's son Abdur
Rahman was partaking of a bread in the mosque.
He took the bread of his son and gave it to
the hungry person.

VISITING A SICK PERSON:

A person who suddenly falls ill or meets with

an accident also needs occasional and timely help.
Any negligence in providing this help may worsen
his condition. According to the traditions, visiting
a sick person and attending the funeral of a Muslim
are among the responsibilities of the Muslim.
Sometimes, visiting a sick person or serving him
becomes a formal duty also. The person who discharges
this duty in time deserves rich rewards as per the
dictates of sharia.

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CHAPTER - 7

NEED FOR PERMANENT SOLUTION

It is good to drop a few coins into the begging
bowl of a beggar, to feed the hungry to his fill
and to clothe a naked person. No doubt we practise
them to the best of our capacity and reap the
rewards. But do these acts constitute the entire
gamut of service of humanity? Let us consider this
problem in detail.

It is of vital importance that occasional needs

are met in time. But if the need is not temporary,
it has to be met as long as the need is there.
We must try to find out ways and means to extricate
the person from his difficulties. We should make
him economically viable so that he should not starve
or be ill-clothed or extend his hand before others
for his living. If we adopt this constructive attitude
the concept of service would have a different meaning.
Let us explain it with some examples.

THE WIDER CONCEPT OF HELP:

To feed an indigent person for once is also

an act of goodness. The Qur'an and the traditions
emphasise its importance and induce the believers
to practise it. But as long as the person remains
indigent his needs would always be there. It is
the responsibility of the people and the State to
help him come out of his poverty so that he could
be a respectable member of society and lead a
life of satisfaction: Hazrath Abu Huraira narrates
that the Prophet had said:

64/123A man who strives to help the widows and

the indigent persons is as good as a man who
crusades in the path of God, or a man who
prays during the night or fasts during the day. (H41)

The struggle for the widows and the indigent

includes every effort to help their welfare in order
to make them regain respectability in society. Imam
Novi says:

The meaning of struggle is to find means for

their livelihood and try to fulfill their needs. (H42)
Hafiz Ibn Hajr has further explained it.
Any person who tries to achieve those things
which would be of profit to widows and the
indigent persons. (H43)

The indigent persons are of two kinds - those

who express their needs avowedly without any hesitation
and ask for help; and those sense of self-respect
restrains them from extending their hands. Hazrath
Abu Huraira narrates that the Prophet had said:

An indigent person is not one who goes around

people with his hands extended and you give
him one or two morsel of food or a date-fruit.(H44)

People then asked who are the indigent persons.

He answered:

An indigent person is one who neither has so

much that he could be free from the help
of others, nor anybody knows his real state
that offering or charity could be given to him.
(H45)

MAINTENANCE OF THE ORPHANS:

Let us take another example: Kind treatment

of orphans has been repeatedly emphasised in the

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Qur'an. The help we render to an orphan could
be for a short duration or it could be for a longer
period. The condition of the orphan demands that
the help should be for a longer stretch of time
so that he could achieve economic independence
and be able to become a religious and respectable
member of the society. Hazrath Abu Huraira in one
of his narrations points out towards this. He says
that the Prophet had said:

The man who takes care of the orphans, though

he may be related or not, would be united
with me in paradise as these two fingers. (Imam
Malick raised his index-finger and the middle-finger
to show this unity) (H46)

The word maintenance includes every kind of

care that is necessary for his stable development.
Imam Novi has explained it in these words:
The man who maintains an orphan is the one
who takes care of his food, dress and education.
He could also be the person who helps the
orphan with his own wealth, or the one who
helps the orphan with the wealth of the orphan
as per the dictates of Sharia. (H47)

A man who adheres to these as much as he

could, would be rewarded by God, and he would
be united with the Prophets in the Paradise.

HELP IN FINDING JOBS:

On the occasion of the Last Hajj1 when the

Prophet was distributing the offerings, two persons
came to him and requested that they too be given
something. He saw those two people were able-bodied
and strong and he said with displeasure:

If you want I could give you these offerings

but must know that the wealth and healthy

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who could earn their own livelihood, have no
share in it. (H48)

This tradition makes it clear that offerings and

charity are not meant for those who have the capacity
to eke out their living. Imam Khathabi has inferred
the following from this tradition.

From this tradition, we infer that without looking

at the means of livelihood of a person we
could not deny him merely because he is strong
and able-bodied. Sometimes people inspite of
being strong-bodied, are unskilled and can not
make out their own living. This tradition tells
that such persons have their share in offerings
and charity. They could not be denied of their
share. (H49)
From the above tradition we understand that a
person looking healthy and strong could be jobless,
or even if he had a job, the earnings from it
could be insufficient to make both ends meet, and
in that ease, he could be helped with the offerings
and charity. Today there are many young men who
are prepared to work hard but cannot be gainfully
self-employed for want of capital. If they are helped
with requisite capital, they can start their own business
or an industry, and gain economic stability. But
our community has no such master plans to help
these young enterprising members of our society.

HELP IN CRAFT AND INDUSTRY:

Hazrath Abuzar records the dialogue he once

had with the Prophet. He asked the Prophet which
were the best acts and the Prophet answered:

Belief in Allah and struggle in His path. I

enquired releasing which kind of bondman was

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of better significance. He said that bondman
whose price was the highest, and who was
refined and trusted in the eyes of his master,.
Then I said if I had no capacity to buy his
release. He said if so, I should help a man
whose children were being wasted because of
poverty, or assist a person who was unskilled.
I asked if I could not do even this. He answered
that I should guard others from my wickedness.
This was also a kind of offering on myself. (H50)

In another version of the same tradition it has

been narrated with a little difference. Instead of
the words, 'the person in poverty' 'the man with
craft' have been used. The man with craft-skilled
in some discipline-could be helped with financial
aid, technical assistance, appliances or machines, or
finding market facilities for him. Generally nobody
thinks of helping a skilled craftsman. He too has
his own problems, and sometimes the problem could
be of a technical nature.
After this, it has been commanded to help a
man without any skill. [n rendering help, priority
is to be accorded to skilled people. And then unskilled
people who could not do their own work properly
should be helped. If this trend of helping the skilled
technician to do better, and the unskilled people
to learn something useful, becomes a social commitment
there would be a great social upliftment. It would
certainly help in solving the economic problems of
the weaker section.

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CHAPTER - 8

SOME DEFINITE ASPECTS

OF SERVICE

Besides drawing attention to providing occasional

help to the distressed, the Qur'an and the traditions
of the Prophet have spelt certain definite steps of
far reaching effects for economic and social upliftment.

FINANCIAL HELP:

One form of help is to extend monetary support.

The Qur'an has emphasised without mincing words
to help the weaker, the helpless and the down-trodden
in society.

It is not righteousness that ye turn faces towards

the East or the West; but it is righteousness
to believe in Allah and the Last Day, and
the angels and the Book and the Messengers;
to spend of our substance out of love for him,
for your kin, for orphans, for the needy, for
the wayfarer, for those who ask and for ransom
of slaves; to be steadfast in prayers and to
practise regular charity; to fulfill the contracts
which ye have made; and to be firm arid patient
in pain (or suffering) and adversity and throughout
all periods of panic. Such are the people of
truth, the God-fearing. [Al Baqarah : 177] (Q32)

In this Ayath the customary religiousness has

been criticised first and then the true religiousness
has been mentioned. The word 'bir' has been used
in this Ayath and its meaning is to discharge one's
responsibility - responsibility towards Allah and the
responsibility towards fellow beings. The realisation

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of both these responsibilities is of vital importance.
One could not be religious in the real sense unless
belief in Allah is deeply rooted in him. It is on1y
then he will be able to realise his commitments
towards the kin, the orphans, the indigents, the
wayfarers, the petitioners, the subjugated and the
slaves. Prayer and charity have been mentioned only
to highlight this reality. Prayer links man to God,
and charity links him to his fellow-beings. In some
other ayaths, it has been mentioned that whatever
a man owns is not exclusively his own; others
too have a share in it. In Sura Bani Israil, it
has been mentioned.

Render to the kindred their due rights, as (also)

to those in want, and to the wayfarer: but
squander not (your wealth) in the manner of
the spend-thrift. Verily spend-thrifts are brothers
of the evil-ones and the evil-one is to his
Lord [Himself] ungrateful.
Bani Israil: 26-27 (Q33)

After stressing that others also have a share

in one's wealth; squandering and wastage have been
strictly prohibited. The spendthrift would hardly realise
his formal commitments towards the deserving. The
same message has been repeated in another context
in Sura Al Rum:

See they not that Allah enlarges the provision

and restricts it, to whomsoever He pleases? Verily
in that are signs for those who believe. So
give what is due to kindred, the needy and
the wayfarer. That is best for those who seek
the countenance of Allah, and it is they who
will prosper. [Al Rum: 37-38] (Q34)

Sura Bani Israil and Sura AJ-Rum are both Meccan

suras. During the Meccan period, zakath was not
made obligatory but the due rights of the kin, the

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needy and the wayfarers have been mentioned.
Commenting on this ayath of Al-Rum, Imam Rui
says that in this ayath, help to those people whom
we are morally bound to help has been mentioned.
The condition of 'houlan-c-houl' (Passage of one-year
time) prescribed for zakath is not meant here. Therefore
the treatment of kindness is meant for all. These
three categories of people are those with whom
one is bound to be kind whether he has his wealth
in excess or not.

These ayaths, if carefully read, tell us that by

helping the downtrodden we are not doing any
favour to them, it is their due rights which we
are fulfilling. This concept, if properly understood,
would never allow the haves to exploit the have-nots.
[t would end the struggle between the rich and
the poor.

HELP THROUGH LOAN:

Sometimes man required financial help to tide

over his economic problems. One way to help him
is to lend him a loan. It will help him take care
of his needs, and the lender will also have his
loan repaid. Traditions have recorded the excellence
and reward over this kind of help through loan.
Hazrath Abdullah bin Maswood narrates that the Prophet
had said:

The Muslims who lends another Muslim loan

for a couple of time has a reward equal to
giving an offering once.(H51)

Imam Shokani says there are many traditions

in support of the excellence of lending loans. Among
the innumerable commands of the Qur'an and traditions
to help the weaker section of society, lending loans
is also one. It is a permissible way of help. Ibne
Raslan says there is no difference of opinion over
the practice of seeking the loan facilities, and in
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no way it degrades the position of the seeker.
If there is any harm in it, Prophet would
not have availed of loans.

In the commercial world, loan arrangements arc

of prime importance. In modern days, loans have
become an inevitable component of commerce. In
the absence of this facility many business houses
and industries would face closure. But in this
materialistic society loan-lending has become a
profit-making enterprise. [t is for this purpose loans
arc linked to interest and everybody likes to hike
the rate of interest as much as he can. The logic
advocated in defence of interest is that the money
thus lent is used by the debtor to make money
out of it and it is natural that a part of it should
be given to the creditor. In this logic, the person
who seeks the loan and his circumstances are ignored.
Money gets precedence over man.

They argue the purchasing power of money is

always fluctuating everywhere in the world. The
lender would stand to lose by lending money without
interest. Islam is against this materialistic mentality.
It does not consider lending money to be a-profit-making
process, but it is a way to help others. More
than the compensation for the Joss of purchasing
power of money, one shoald bear m mind the
reward he would have with God for this monetary
help. Once he has this realisation he would not
hesitate m granting more time for repayment or
even waive the loan if the debtor is really in
a financial crisis. Along with the condemnation of
interest, Islam has recommended interest-free loan
facilities.

O you who believe! Fear Allah, and give up

what remains of your demand for usury, if
ye are indeed believers. If you do it not, take
notice of war from Allah and His messenger;

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but if ye turn back, you shall have your capital
sums; deal not unjustly, and ye shall not be
dealt with unjustly. If the debtor is in a difficulty,
grant him time till it is easy for him to repay.
But if you give it up by way of charity that
is best for you if ye only know. And fear
the Day when ye shall be brought back to
Allah. Then shall every soul be paid what is
earned and none shall be dealt with unjustly.
Al Baqarah: 276-281. (Q35)

On the one hand, debtors have been advised

m the traditions to repay their debt in the best
and on the other hand, creditors have been exhorted
to be gracefully soft towards their debtors.

Hazrath Abu Huraira narrates the Prophet borrowed

a camel from a person Perhaps the person was
a Jew or a Bedouin. In his demand for the payment,
he dealt with the Prophet in a harsh manner. When
the companions wanted to deal with him in the
same harsh manner, the Prophet restrained them,
saying that he had his right to demand as he
wished. He asked his companions to buy a camel
and return it to him. The companion replied: the'
camel of the same build he had lent was not
available in the mar-ket and the camels available
for sale were of better condition. He told them
to buy the same and return it to him because
the best among the people was the one who repaid
debt in the best manner.

The Prophet has advised the people to deal

with the debtors with grace.

The person who lends money to the debtor

or waives the debt would be in the benevolent
shadow of Allah. (H52)

Hazrath Abu Huraira narrates that the Prophet

had said:

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The person who lends money to the poor or
waives the debt would be in the shadow of
His throne on the day of Judgement when there
would be no other shadow. (H53)

The Prophet said there was one person who

was blessed with wealth by God. He used to lend
money to people. He had instructed his servants
to grant more time to the poor in the repayment
of the loans, and to waive any irregularities on
the part of the debtors. As a reward for this kind
act, God granted him entry into paradise.

Once a debtor asked for more time to repay

his debt but the creditor was adamant, and both
had an altercation. The creditor swore that he would
not grant any favour. The Prophet heard this and
came out of his closet, and asked who was the
person who swore not to do the act of goodness.
The creditor confessed it was he who swore like
that, and then having repented said that he would
do as the debtor desired.

lbne Abi Hadard once borrowed money from

Hazrath Ka'ab Bin Malick, and the latter demanded
its repayment. The former was helpless to repay
it. When the matter got complicated, the Prophet
beckoned Hazrath Ka'ab and told him by gesture
to waive half of the debt and accept the other
half. He did so.

In the case of bad debts or insolvency of the

debtors there are different instructions. This is not
the place to discuss them here. The object is to
point out that lending a loan is a way to help
the person in need and to expect any compensation
from the debtor is against Islam. To show generosity
towards the debtors and not to take any undue
advantage of the person in debt, are all different
aspects of service to others.

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GIFTING THE ESSENTIALS:

One form of help is to make a gift of essential

things to others. The Arabic Dictionary, 'Lis an- ul-Arab'
defines the word 'hiba, (gift) as that presentation
which is made without any compensation or selfish
inotive. Allama Nafsi says:

Hiba is to make one the owner of a thing

without accepting any compensation. (HS4)
Hiba is made purely to win the pleasure of
God, and No mundane compensation could match
it. Traditions warn that what has been gifted for
the pleasure of God should not even be bought
back. Hazrath Umar says that once he gifted an
excellent horse to the man who was to take part
in the holy war. As the man was of slender means
he could not take care of the horse properly. The
horse was slowly losing its health and Hazrath Umar
wanted to buy it back. He asked the Prophet whether
he could do so; and the Prophet said:

Do not buy it, though he may give it for

a penny. The man who takes his offerings back
IS like that dog which licks its own vomit.
(H55)

It is a mean act that one should take what

he has gifted away. It lmrts the sentiment of love
and sympathy which he had at the time of presenting
the gift. It encourages the sense of possession. It
amounts to feel remorse that what he did by giving
it as a gift was wrong. It is not so hurtful as
not to help a person as to withdraw the help.
It is for this reason it has been prohibited to
buy back what has bceri gifted away_ because there
is always a likelihood of misplaced favour on the
part of the other person.

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LENDING THINGS ON LOAN:

It is also a form of service that one person

lends a thing to another person to use for a specific
period, and then the thing is returned to the owner.
Traditions of the Prophet say that it is the best
form of offerings. Hazrath Abu Huzaria narrates that
the Prophet had said:

The best offering is to lend a person a pregnant

camel or a goat which could give a potful
of milk, morning and evening. (H56)

In another narration of the Muslim tBook of

Tradition) it is said:

If the person gives a family a milching camel

which gives a big potful of milk, morning and
even.ing, the reward would also be equally large.
(H57)

Hazrath Bara bin Azib narrates that the Prophet

had said:

The person who lends anybody a milching cattle

for a few days, or gives silver, or guides the
way, will have so much reward as the setting
free of a slave. (H58)

From these traditions it is understood that though

the things thus lent are returned after certain period,
even if it is for a limited period of time, and
it is for this reason it is also counted among the
offerings. The permission to take advantage of the
milching animals, include the use of its wool, manure
and offsprings. In the social set-up of the Arabs
of those days, milching animals were of great
importance. In modern times, agricultural and industrial
appliances are the counterparts of the milching animals.
Provision of tools and machinery for a specific period,
come under this command.

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GIVING THINGS IN PAIRS:

The traditions have recorded the excellence of

offering things in pairs hi the path of Allah. Hazrath
Abu Huraira narrates that the Prophet had said:
The person who gives things in pairs in the
way of Allah would be called from the door
of the paradise and told that this is the act
of goodness (that is you have performed the
great deed of virtue.) (H59)

We found further details about it in the narration

of Hazrath Abu Huraira. He says that Prophet had
said:

The Muslim who gives a pair of things in

the path of God would be welcomed by the
guards of the Paradise on the Day of Judgement.
Every one of them would invite him to the
blessings of God in his possession. I enquired
as to what was the meaning of giving things
in pairs. He said if you have camels, give
two camels; if you have cows, give two cows.
(H60)

These traditions induce us to spend a part of

our wealth for the sake of others, particularly in
agricultural society, animals are required in pairs
to plough or draw water and carriage. Sometimes
the need of a family may be so large that one
milching animal may not be suffice it. Apart from
animals, the essential things of daily use also come
under this definition.

Some people are of the view that the words

in the path of God mean holy wars. But a more
appropriate definition, as Qazi Ayaz bas given, is
it includes aJl acts of virtue and kind treatment.

PARTNERSHIP IN BUSINESS:

Business or industry, both require capital and

labour. Sometimes, a man has capital but can not

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invest labour, or he may be in a position to provide
labour but cannot invest capital. One way to organise
both is through partnership. One may invest his
capital and the other may put in his labour, and
both may share the profit in stipulated basis. In
the parlence of sharia, this partnership. is called
'muzaribath '. Allama lbne Aseer has defined
'muzaribatb' in the following words:

'Muzaribatb' is that you lend your goods to

another for the purpose of business and both
share the profit on the stipulated basis. (H61)
In 'Hidaya' partnership or 'muzaribath' has been
explained as goods of one person and the labour
of the other are invested in the business, with
the understanding of sharing the profit as per the
agreement. 'Muzaribath' in sharia has been considered
to be lawful because in any society there are always
people with capital who are unable to make use
of it gainfully. Likewise, there are people who have
the necessary experience , and know-how to make
use of the capital in a gainful way but are unable
to raise it. Hence 'Muzaribath' brings together capital
and labour. At the time of the birth of the Prophet,
this system of 'Muzaribath' was in practice. He
allowed its continuance and the companions of the
Prophet followed it. We come to know of these
from the narrations of Hazrath Abdullah bin Hisham.
He says his mother took him in his childhood to
the Prophet. He placed his hand over the head
of the child and prayed for abundance in his life.
Because of this, his business was always flourishing.
His grandson, Zehra bin Maubed says he used to
go the market along with his grandfather who was
purchasing food grains there. Hazrath Abdullah bin
Umar and Hazrath Abdullah bin Zubair used to urge
him in the market to take them as partners in
his business. Their business was so thriving that
a camel-load of profit was used to be sent home.

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Allama Abdul Qhasim Qbarqhi says the Qur'an,
the traditions and the consensus approve of partnership
in business as lawful. Allama lbnc Qhadama Hanbali
says there is total consensus of Muslims on the
lawfulness of partnership, and only about certain
forms of it there is difference of opinion.

Partnership is possible with the participation of

capital or labour. Both are of equal importance in
business. Today, business process has become so
complex that a single man with his capital could
stabilize his business but could not expand it
successfully. In modern business partnership concept
has become so common that all large scale companies
floated as public limited companies , pool the necessary
capital through shares from the public. Those who
have invested in these companies through the purchase
of shares, are technically partners with entitlement
to proportionate share in profit as well as in loss.
It is also a form of service that people with limited
capital are offered an opportunity to enter big business
and reap the benefits of large scale companies. In
these days of specialisation, technical expertise and
experience have gained unusual significance. For want
of huge capital investment these technical experts
with all their qualifications arc sometimes constrained
in floating their own companies. The best way to
overcome this handicap is to take them as partners
in the company. Islam wants a happy union of
capital and labour. But. the capitalistic tendency is
to retain them as employees.

PARTNERSHIP IN CULTIVATION:

Partnership is possible in agricultural enterprise

also. Today agricultural farms with their huge inputs,
modern mechanised techniques, have almost turned
into an industry. In the traditions of the Prophet
we have the evidence of share-based agriculture.
The land belonging to one person is cultivated by

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another, or the garden of one person is looked
after by anoth.er, on the mutual understanding that
the produce would be shared as agreed up on between
the owner and the tenant.

Hazrath Abu Huraira narrates that after Hegira,

the Ansars requested the Prophet that their date-gardens
be distributed between them and the migrants. The
Prophet said it was not proper and it could not
be done so. Then the Ansars said the migrants
could irrigate and take care of the gardens and
the produce could be shared between them. The
Prophet and the migrants accepted the proposal.

Hazrath Abu Jafar Baqhar says all the migrant

families in Medina were engaged in cultivation on
crop-sharing basis. Among the companions of the
Prophet, Hazrath Ali, Hazrath Saad, Hazrath Abdullah
bin Maswood, and among the Tabiycen (second
generation of the companions) Umar bin Abdul Aziz,
Qasim bin Mohammed, Arwa bin Zubair, and the
members of the families of Hazrath Abu Baker,
Hazrath Umar and Hazrath Ali and Ibne Sireen were
in agricultural occupation.

Abdur Rahman bin Aswad says he was engaged

in agricultural partnership with Abdur Rahman bin
Yazid. Hazrath Umar used to lease his lands to
others on the stipulation that the crop would be
shared equally if the seeds and other incidental
expenses were met by the land-owner. If the tenant
met these expenses, Hazrath Umar would be entitled
to one-third of the crop.

Hazrath Hasan Basri says that cotton could be

picked on this basis with the understanding that
the labourer would have half of it. lbne Sireen,
Ata, Hakam, Zabri and Qhutada, are of the opinion
that weavers could be supplied cotton on this basis
and the finished goods could be divided between
the cotton-supplier and the weaver.

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Muammar says that cattle could also be given
to another person for a certain period on the condition
that the owner would get one third or one fourth
of the income.

These provisions demonstrate that Islam has created

circumstances that all could draw benefit from the
available means and sources, experience and expertise.
One grave shortcoming of our community is that
the available resources are not optimally tapped.
Whatever expertise we have is awfully neglected.
Social progress is possible only when all the available
resources are properly used to the maximum to
achieve the maximum benefit for the members in
the society.

CONSULTANCY SERVICE:

At every step of life man is constantly in need

of consultation. Modern life has become so complex
that no one is absolutely knowledgeable about
everything. Sometimes, for want of proper guidance,
untold hardships are caused. Today there are many
consultancy services to offer people expert guidance
in all matters of complexity. The traditions of the
Prophet have recorded the excellence of such right
consultation. The Prophet said:

Anybody who guides towards goodness would

be entitled to half the reward of the man
who performs the act of goodness. (H62)

It is for this reason, giving wrong advice has

been construed to be a breach of trust. Hazrath
Abu Huraira says the Prophet had said:

If the person has been given the wrong legal

advice (fatwa) and it is acted upon, the sinner
would be the person who had given that advice.
The person who had given the advice with the
knowledge that goodness was in other thing,
had committed a breach of trust. (H63)

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Modern civilization has brought so many
complications in life that there are no competent
consultant bodies to guide people properly and introduce
them to Islamic point of view in these matters.

HELPING THE OPPRESSED:

Islam is against all forms of oppressions. On

one hand, it condemns oppression, and on the other,
it encourages the society to raise its voice against
the oppressor. Hazrath Bara bin Azib narrates that
the Prophet had ordered us to follow seven things
and one among them was to help the oppressed.

Imam Novi considers helping the oppressed is

'farze-kifaya'* and counts this act , as a part of
'amar bil maroof wa nahi anil munkar'** at times
when somebody's life or property is at stake, his
honour is being violated, his house is robbed or
set fire to, it is the duty of the neighbours to
swing into action and save him. If a handful of
people come forward to help the oppressed, all
would be absolved of their moral responsibilities,
otherwise all would be committing a moral crime
and would be answerable before God.

There are many ways to help the oppressed

person. He could be helped with legal aid, or. with
material or moral assistance. Any kind of act that
consoles him; is also a part of help. The society
where the determination to help the oppressed is
alive, would ensure that even the weakest among
the weak could alive with security and honour.
---
* A duty on the community, which is realised if any one
performs it.
** Encouraging one to do the rightful, and preventing one
from prohibited action.

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CHAPTER - 9

WELFARE SERVICES

The kind of necessities for which an individual

is dependent on others, are faced by many persons
in a society. Service societies are founded to provide
general help as there are many persons in society
whose common needs are to be fulfilled. Service
societies arc of two types. Some organisations work
for the welfare of the entire society while some
concentrate on a particular needs of the society.
In this way, the whole society is served and everybody
stands to gain. Islam attends to both kinds of services.

Welfare services could be undertaken by the

individuals as well as organisations. Some types of
specific welfare measures arc exclusive responsibilities
of the State. A large part of its revenue is spent
of these welfare measures. Where one's area of
action ends, and other begins is not under consideration.
Each should co-operate with the other. Is lam addresses
itself to individuals because the individuals arc the
basic units of any organisation or State. It is the
individual who frames the policy and executes it.
So individual has been addressed first in this matter.

A WAKENING THE SANITARY SENSE:

Awakening of sanitary sense among the people
is also a part of welfare measures. Public should
be educated about the harms of pollution. Facilities
should be created that people are not compelled
to live in filthy circumstances. Today people arc
under the notion that the concept of pollution control
is of Western origin. But the truth of the matter

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is. Islam has played an exemplary role in it. Islam
detests uncleanliness of any kind. It gives a refined
concept of cleanliness and prepares the society for
it.

KEEPING THE ROAD CLEAN AND SAFE:

Roads play an important role in the economy

of a country. Transport facilities promote distribution
- mobility of men and materials from one place
to another. It is for this reason bridges are constructed,
milestones are erected and traffic rules are enforced.
Airways and sea-ways have their own problems in
modern days and every possible effort is a foot
to make sea-travel and air-travel safe and easy.

Maintenance of roads and highways are the

responsibility of the State. All welfare States are
committed to it but the individual citizens also have
their responsibility towards it. If the fear of God
is there, a sense of responsibility and an awareness
to serve the fellow-citizens would grow in every
citizen. Without the active co-operation of the citizens,
roads and higways could neither be maintained nor
they would be safe for transport. Hazrath Abu Huraira
narrates that the Prophet had said:

There are more than sixty or seventy branches

of belief. Among them the best is in the utterance
that there is no God but Allah and the meanest
branch is removing the inconveniences from the
road. Modesty is also a branch of belief. (H64)

Belief in God begets a sense of service in man.

If the belief is deeply ingrained in man, he tries
his best to be as much of help to others as he
could. At the lowest level, a believer would not
tolerate that people be inconvenienced by stones,
thorns and garbage on the road. Hazrath Abu Huraira
narrates that the Prophet had said:

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I found a man in Paradise for he had felled
a tree which was an obstacle to the people
on the road. (H65).

He had found his way to Paradise for he had

eased the hardship of people on the road.
Hazrath Abu Huraira narrates that the Prophet
had said:

Walking by the road, one person found a thorny

branch on it. He removed it. God liked his
act and granted him His pardon. (H66)
In another narration, the words are:
One person was walking by the road, He saw
a huge branch of a tree on the middle of
the road. He told himself that by God I would
remove it from the path of the Muslims. For
this act, God granted his entry into paradise.
(H67)

Removing ordinary things of inconveniences from

the path could entitle the person to the eternal
Hazrath Abubarza Aslami once requested the
Prophet: Tell me an act which would be of benefit
to me. (H68)

The Prophet said: Remove the inconveniences from the path of

Muslims. (H69)

Though in these traditions, removing the

inconveniences from the path has been mentioned
but as Imam Novi says, its ambit is much wider.
Every act of benefit to Muslims and removal
of their difficulties are included in it. (H70)

It should be borne in mind that in these traditions

removal of inconveniences from the path of Muslims
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has been mentioned because these instructions are
first addressed to the Muslim society. Otherwise these
directions are equally applicable in removing all sorts
of inconveniences from the paths of every man,
irrespective of religion or creed. In some version
of these traditions, the word 'people' has been used
in the place of 'Muslims' Hazrath Abu Huraira narrates
the words of the Prophet.

The man who removes the inconveniences from

the path is making an offering. (H71)

The motive of making an offering is to provide

relief and removing an inconvenience also serves
the same purpose. Therefore it is also an offering.

REST HOUSES AND BOARDING:

A similar service is the construction of hotels

and inns for the comfort of travellers.

Hazrath Abu Huraira narrates that the Prophet

had said:

The acts which continue to be of virtue to

a person after his death include the knowledge
he has imparted, his virtuous children he has
brought-up, Qur'an he has donated, the mosque
he has built, the rest house he has constructed
and the offerings he has made in the state
of his health. (H72)

In this tradition, the acts of perennial virtue

have been mentioned, and the building of rest houses
is one among them. In another tradition, it has
been said that money spent on these acts is the
best offering. Hazrath Abu Amama narrates that the
Prophet had said:

The best offering is to provide a shady tent

in the path of God. (H73)

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This tradition records the excellence of erecting
the tents for those who struggle in the path of
God but it includes establishing centres for education
and training for the purpose of propagation of religion.

PROVIDING WATER FACILITIES:

Water is a basic requirement of life. Even in

this progressive age the supply of clean water is
a big problem. How much significance Islam has
attached to it could be realised from the tradition
of the Prophet which says building a canal is a
perennial offering.

When Hazrath Saad bin lbada's mother died,

he wanted to make offerings on her behalf. When
he enquired of the Prophet as to which was the
best form of offering, the Prophet asked him to
dig a well. Hazrath Saad dug a well in the name
of his mother.

Digging canals and wells were the oldest ways

of providing water facilities. In the modern world,
sinking of tube-wells or supplying potable water in
task or through any means is an act of virtue.

RECLAMATION OF FALLOW LAND:

Reclamation of fallow land and any kind of help

in this process are also a part of service towards
humanity. They help in more productivity. The State
is committed to bring more and more fallow land
under cultivation. Islam has induced people to bring
more land under plough because it is an act of
virtue to make the fallow land yield. Hazrath Jabir
narrates that the Prophet had said:

Any person who makes the fallow land fertile

and productive so that the needy creatures (men,
animals and birds) may eat of it, makes an
offering (and God would reward him for this
act). (H74)

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The man who invests his labour in the fallow
land and makes it productive gets his reward in
the form of agricultural produce but besides it, he
is rewarded by God also. All that the beasts, birds
and insects take advantage of this crop, would be
an offering on the part 'of the cultivator. Even in
the industralised world of today, scientists are engaged
in research to find out new techniques in agriculture
and to bring more and more land under cultivation.
Islam is very progressive in this respect for it grants
proprietorial rights to those who help the reclamation
of fallow lands. Hazrath Jabir bin Abdullah narrates
that the Prophet had said:

Anybody who gives new life to dead land is

its owner. (H75)

Hazrath Umar has also narrated this tradition.

In this connection, the following instructions have

been given so that the interest of the individual
and the interest of the society are not harmed.

1. Land belonging to others could not be grabbed,

declaring it to be fallow.

Hazrath Ayesha narrates that the Prophet had

said:

The person who reclaims a fallow land whose

owner is nobody, would be its rightful owner.
(H76)

Hazrath Sayeed bin Zaid narrates that the Prophet

had said:
The person who gives new life to a dead land
would be the owner but the unjust would have
no right. (H77)

Grabbing land unjustly is always unlawful and

Islam never permits it. Under the above tradition,
it baa been further narrated that one person had

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planted the date trees in the land belonging to
another person without the knowledge of the owner.
The case was presented before the Prophet and
he decreed that the land belonged to its owner,
and the person who had planted the trees was
asked to cut down the trees and take them away
with him. So the trees were cut down.

This event is quoted in support of the view

of the Muslim jurists that the cultivator would assume
ownership rights if no other owner is traceable,
and, in case the owner stakes his claim, the land
will be returned to him with proper compensation
for the loss thus incurred.

2. According to the Hanifite School of jurisprudence,

a fallow land is one which is quite far away from
human settlement. The land adjacent to settlement
is useful in many ways. Therefore the ownership
rights of the cultivator is not applicable here.

Imam Shaafi and Imam Ahmed are of the view

that it is not necessary to seek the permission
of the head cf the Islam State or the Imam
to reclaim the fallow land. Anybody who reclaims
the land would be acknowledged to have his due
rights over it. But Abu Hanifa considers seeking
the permission of the Imam is necessary. Imam Malick
is of the opinion that seeking the permission of
the Imam is necessary if the land is adjacent to
human settlement.

3. After the demarcation of land, if it is not

cultivated for three years, the Islamic State would
take it back and allot it to another cultivator. The
Islamic State does not like to lose the 'Usher' and
'Qhiraj' (land taxes) which would otherwise be useful
for expenditure on general welfare of the citizens.
Pointing towards this Hazrath Umar said:

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If the person retained the land without cultivation
for three years, and another person cultivated
it, the land would belong to the latter. (H78)

4. The above rule is applicable not only to cultivable

land but also for a site for construction of houses.
5. Like Muslims, the Zimmies (the Non-Muslim
citizens of the Islamic State) also enjoy the right
of reclamation of fallow land.

With regard to the rights of reclamation there

are many details in Islamic Law and only a few
have been pointed out here.

PLANTING TREES:

Trees are useful for food, health and green-cover.

They are of medicinal value also. They supply wood
for construction. work and fuel for domestic consumption.
Forests play an important role in the climate of
the region. They control decible level and soil erosion,
and help rain fall.

Reclamation of land includes planting of trees.

Hazrath Anas narrates that the Prophet had said:
What people or animals eat from the trees or
the crop are the offerings made by the cultivator.
(H79)

In Sahih Muslim, Hazrath Jabir narrates that the

Prophet had said:

Whatever is eaten from the produce of a tree,

planted by a Muslim, is an offering for him.
If anything is stolen from it, it is also an
offering. What the wild animals eat of it, is
also an offering. What the birds eat is also
an offering. If a man takes anything from
it, it is also an offering. (HRO)

Explaining this tradition, Hafiz lbne Hajr says:

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The benefits of planting trees and undertaking
cultivation have been mentioned. There is also
inducement for reclamation of land here. (H81)

After this, he says, the above traditions are

evidence that one could possess fertile lands and
use it for cultivation. It contradicts the view of
those ascetic Muslims who are not in favour of
such possessions or their operation. From some
narrations, it looks as if these activities were looked
down upon but the truth is these views hold good
only in cases where the man is so lost in these
things that he neglects the religious duties.
Hazrath Maad narrates that the Prophet had said:
The man who had constructed a house or planted
a tree without inflicting any excess on others,
has a perennial reward as. long as the creatures
of God take advantage of it. (H82)

Trees could be planted or forests could be raised

for personal use and these acts are also rewarded
by God. If they are grown for the public use,
the reward would be equally great It is also a
form of perennial offering. As per the narration
of Abu Muslim the reward from it would continue
till the Day of Judgement. The seeds from one
tree could be used to grow innumerable trees. Cultivation
on a limited strip of land could supply seeds for
further cultivation. As long as this process continues,
the reward would also continue, and this could continue
till the Last Day of Judgement.

One person saw Hazrath Darda planting trees

in Damascus. He told him that being the companion
of the Prophet it was surprising that he was engaged
in this worldly activity. Hazrath Darda asked him
not to be hasty in raising his objection as this
was an act of virtue in which he was engaged.
He said he had heard from the Prophet:

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If any person plants a tree and people or other
creatures of God eat of its fruits, it would
be an offering on his part. (H83)

In this tradition, the excellence of planting shady

trees by the side of the road, raising social forestry,
parks and conservation of forests have been stressed
and it is the duty of every Muslim to pay attention
to these activities.

CONSTRUCTION OF MOSQUES:
A Mosque is originally meant for the worship
of God. Its construction contributes directly towards
the establishment of prayer. In the beginning, mosques
were educational, social and political centres but
now mosques have changed a great deal. Hazrath
Usman narrates:

The Prophet had said that the person who had

constructed a mosque for the pleasure of God,
would have his house built by God in paradise.
(H84)

ESTABLISHMENT OF SCHOOLS:

Education plays an important role in the intellectual

development of nations and it is for this reason
education has been given so much importance in
the welfare activities. Islam has promoted education
for it is aware of its potentials. The Prophet had
considered it to be the duty of all believers to
disseminate knowledge. To-day educational institutions
are the primary sources of knowledge, and it is
these institutions which produce experts in all disciplines
to man in the departments of modern life. During
the days of the Prophet such institutionalised education
was not there. Mosques served as the seats of
knowledge. They had their own academic atmosphere.
Muslims established educational institutions in later
period. These institutions produced many great scholars
and thinkers. Apart from religious pursuits, contemporary

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philosophy and sciences were also studied in these
institutions.

ESTABLISHMENT OF HOSPITALS:

Before the advent of Islam, the Arabs practised

self-medication. In a way medication was one's own
or his family's personal matter. He would attend
to it according to the resources available to him.
Public medical care system was not there. Even
after the advent of Islam, public medical care was
not institutionalised for some time. But as the result
of inducement to public service, public hospitals were
established. One companion of the Prophet, called
Rafida, had pitched a tent adjacent to the Prophet's
Mosque to nurse (the uncared - for) wounded soldiers.
When Hazrath Saad bin Ma'az got wounded in the
Battle of the Ditch, the Prophet asked him to be
nursed in the tent of Rafida so that he could
visit him often.

Islam has played an historical role in conducting

medical camps and the establishment of permanent
hospitals.

CREATING ENDOWMENTS FOR PUBLIC SERVICE:

Islam induces to endow their wealth or property

for public service. These endowments help the
continuation of public service activities. For the persons
who had created the endowments there is a perennial
reward as these endowments serve as the perennial
offerings. Hazrath Abu Huraira narrates that the Prophet
had said:

When a man dies, the continuity of his activities

come to an end but there are three kinds
of activities which continue and for which the
person gets the reward. They are: Perennial
offerings, knowledge which would benefit others
and the virtuous children who pray for him.
(H85)

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Imam Novi is of the opinion that the perennial
offerings mean the creation of endowment, and its
propriety and rewardibility are vouchsafed by the
above tradition.

In the days of the Prophet there were many

forms of endowments.

1. In seeking the rich rewards promised by the

Prophet, many of the companies of the Prophet
had endowed their best possessions. Hazrath Umar
got a tract of land as a booty in the Battle of
Khyber. In some narrations this land was called
'samgha '. He came to the Prophet and said that
he wanted to endow the land he got at the Khyber
in the path of God. He asked the Prophet how
he could do it. The Prophet said:

If you desire so, you could endow it in original

and make the offerings of its income. (H86)

Acting upon this suggestion, Hazrath Umar endowed

it.

The original could neither be sold nor gifted

away nor anybody would be its inheritor. The
income would be spent on the indigent, the
kindred (who deserve it), for paying the ransom
for slaves, and to struggle in the path of God.
This could be spent on guests and wayfarers.
The person who took care of it could also
use it rightfully and spend it on his friends
but it could not be saved to amass wealth.
(H87)

The instructions that issue forth from this tradition

are not discussed here. It is sufficient to point
out that endowments could also be created for public
service, and the above endowment was of that nature.

2. Some companions of the Prophet had endowed

their property collectively to meet the religious and
social needs of Muslims.
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After migrating to Medina, the Prophet intended
to build a mosque (later this mosque became the
historic Prophet's Mosque) and the land site belonging
to Bunu Najjar was chosen. The Prophet sent for
the persons owning that land, and asked them whether
they were willing to sell that land. They replied:
They don't want the money. By God, we want
to be paid by God for it. (H88)

Thus the Prophet's Mosque was built on a land,

endowed jointly by the inheritors. From this, it is
understood that more than one owner or inheritor
could jointly contribute to an endowment for a good
cause.
3. Whenever the Prophet drew the attention of
the companions towards any public cause, it was
fulfilled by endowments. Once the Prophet said the
person who would buy the adjacent land and endow
it for the extension of the Prophet's Mosque would
get a better land in Paradise. Hazrath Usman bought
that land and endowed it.

When the Prophet migrated to Medina, there

was only one well of soft water and it was called
'the well of Roma'. The Prophet said the person
who would purchase the well and endow it for
the Muslims, would have the same share in it as
any Muslim, and would have a better reward for
it in the Paradise. Hazrath Usman purchased the
well and endowed it.

4. The Prophet wanted that endowments should

be created on behalf of the dead because they
would be continuously rewarded, for these endowments
would serve as perennial offerings. Hazrath Saad
bin lbada told the Prophet that his mother (Umra
binthe Maswood) had died all of a sudden. At
the time of her death, he was not at her side.
He asked the Prophet whether she would be rewarded
by God if he made any offering on her behalf.
The Prophet assured him that his late mother would
definitely be rewarded. Hazrath Saad bin Ibada said:
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I make you a witness, and give that particular
fruit- bearing orchard in offering on behalf of
my mother. (H89)

In every period of history, Muslims had the

practice of creating endowments for a public cause.
Not only does Islam advocated and encouraged
treating endowments for the cause of public interest
but also admonishes people that these endowments
should not be vandalised as they are public property.

PUBLIC PROPERTY AND VANDALISM:

Islam 'has induced people to plant trees and

at the same time it has warned people against
felling fruit-bearing or shade-showering trees. Hazrath
Abdullah bin Hubshi narrates that the Prophet had
said:

The person who felled any berry tree would

be thrown headlong into Hell by God. (H90)
If the berry tree or any such tree is the personal
property of the person, it could be felled to suit
his needs and it is not a sin. But the tree which
is not anybody's property, and it is of public utility
value, could not be felled. The above warning is
against felling of such trees.

THE RESOURCES THAT BELONG TO ALL:

The natural resources in whose development human

efforts have played no role belong to all according
to Islam. Everybody has an equal opportunity to
avail of these resources. The Prophet had said:

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Three things all Muslims could jointly avail of
are water, fodder, and water.* (H91)

This tradition, though it succinctly refers to water,

fodder and water yet in truth it refers to the products
as well their resources. There is a wide range of
these natural resources without which not only human
life but animal life and bird life would be greatly
endangered. Water here refers to all those sources
of water available in nature like oases, springs,
streams, rivers and seas. Likewise, fodder stands
for all those forms of animal feeds like grass, leaves
and fruits found in forest areas and plains. Fire
relates to all kinds of fire-wood and means to
make fire.**

NATIONAL RESOURCES FOR ALL:

Resources of national importance could not be

private property. They are meant for all and everybody
has an equal opportunity to take advantage of these
resources. Hazrath Abyaz bin Hamal narrates that
he went to the Prophet and requested him that
the salt quarry at Marab in Yemen be given io
him. He gave that quarry to him. When he returned,
one person (Hazrath Aqhra bin Haabis) said to him
that he had given away a quarry which was like
a store of water and everybody there was taking
advantage of it. Then the Prophet took back the
quarry from him and endowed it for the benefit
of the public. (In one narration it is said that
Hazrath Abyaz was given another land and an orchard
instead)
-----
* This tradition has been narrated by a migrant companion
of the Prophet in Abu Dawood. The name of the companion
has not been given. But this tradition is there in lbne Maaja,
under the narration of Hazrath Abdullah bin Abbas. The narration
found in Abu Dawood is authentic while the narration in lbne
Maaja is weak.

** For further details, refer to Neelul-awtar 49-50/6.

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Hazrath Abyaz bin Hamal asked the Prophet,
which area of 'Araak' (a tree whose leaves serve
as fodder for camels) could be taken into private
possession after erecting the enclosure. The Prophet
replied: "That land the camel's hooves do not reach"
(the land which is far away from human settlement).
Therefore, the State too could not meddle with
national resources. They could not be privatised and
the general public could not be denied their rights.
The Islamic jurists are of the view that the
heads of the Islamic States too could not decide
to give any such national resources, like salt quarries
or wells, to any private individual

The salt quarries and water wells have been

mentioned here and they serve as a yardstick and
all other resources of public importance come under
this rule. Allama lbne Habira writes that all the
four Imams agree that salt producing land or any
such thing of common advantage to Muslims could
not be allowed to remain in private possession.

PRIVATE RESOURCES ARE NOT EXCLUSIVELY

PRIVATE:

Some private individuals could develop natural

resources by dint of their hardwork. He could dig
a well for his private use or excavate a stream
to irrigate his lands. There is clear instruction in
this regard that these properties though developed
by the sweat of his brow, are not exclusively his
own. Others could not be denied of their use. As
per one tradition, the person who had excess water
but did not share it with the other needy persons,
had been warned. Hazrath Abu Huraira narrates that
the Prophet had said there were three categories
of persons God would not look at, or speak to,
and His severe punishment would be inflicted on
them. One of them would be:

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The person who had excess water (in the well)
by the side of the road but did not allow
the travellers to take advantage of it. (H92).

In another narration, it is said:

God would say on the Day of Judgement that

I would deprive you from my rewards as you
had deprived others of the things you had in
excess, though your efforts had no role in creating
them. (H93)

Islam has adopted a humanitarian approach in

treating all resources of common use as national
property.

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CHAPTER - 10

PUBLIC SERVICE ORGANISATIONS

IMPORTANCE OF ORGANISATION:

Man is born in this world with certain innate

needs. At different stages of life, he is helped
by his family, his well-wishers, service organisations
and the State. If the range of these supports is
full-fledged, the. scope of his development is also
more. If the support is slender, the scope of his
development shrinks accordingly. Viewed from the
personal point of view, there is not much difference
between the support extended by private persons
and the support by such organisations. It is because
both kinds of support are for a limited period of
time. After the completion of education, the students
feel no further need for school or college. After
regaining his health, the sick has no more necessity
to be a patient in an hospital. These services of
imparting knowledge or nursing a patient could be
undertaken by his family or his well-wishers. It
is for this reason, the importance of these service
organisations are over-rated. They serve all without
any distinction. They prefer the interest of the society
over the private interest of the individuals. A school
or college serves not only a society but a generation
of men. To institute an organisation which helps
people with proper placement of jobs, is to help
the whole society. Service organisations work to raise
the living standard of society as a whole. The services
of religious and reformative organisations could not
be ignored in this regard. In a way, their services
are more valuable than those of the secular organisations
meant for material progress.

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Through service organisations public service could
be undertaken in an organised manner. The scale
on which the various types of services are undertaken
today by these organisations in developed countries
include allowances for subsistence in case the person
is jobless. This national scheme is called national
social insurance. Founding such organisations and
funding them to help the public are very much
according to the spirit of Islam.

ADVANTAGES OF ORGANISED EFFORTS:

In every period there were men who had served

the general cause. Some of them had played an
exemplary role in helping mankind. But such benefactors
are always limited in number. Their capacity and
their resources are also limited. So it is inevitable
that they organise their resources. One advantage
of an organisation is that it is not exclusively dependent
on any individual. It exploits the capacities and resources
in an organised manner and hence it is more effective.
What an individual could not achieve in his private
capacity could be easily achieved through the collective
efforts of an organisation. If social service is undertaken
through organised efforts its ambit of service would
be wider and its effectiveness would be long-lasting.
Successful maintenance of social organisations need
the continuous dedication of its members and the
full-fledged support of the people.

Islam has instituted the system of zakalh (through

state). It is the duty of the Islamic State to collect
zaka.th from the people of standard means and spend
it over its deserving subject. It is an evident proof
that Islam likes organised efforts to serve mankind.

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CO-OPERATION WITH NON-MUSLIMS:

There is no harm in co-operating with the

organisations of non-Muslims in the matters of social
service. In this regard Qur'an has given the fundamental
instruction.

Help ye one another in righteousness and piety,

but help ye not one another in sin and rancor
Fear Allah, for Allah is strict in punishment.
(Almaida:2) (Q36)

There was no organised political structure of

any kind of Arabia before the birth of the Prophet.
Social anarchy was rampant and nobody's life and
property had any degree of security. None had the
moral courage to question the high-handedness or
contain the excess. Bloodshed was common even
over trivialities. The city of Mecca known as the
abode of peace was also tainted with contemporary
lawlessness. Some peace-loving Arabs wanted to bring
about a change in the contemporary state of affairs.
They assembled at the house of Abdullah bin Jadaan
and pondered over the situation. Finally they came
to a decision that they would raise their voice
against tyranny and terror at any cost. Nobody,
whether he was a resident of Mecca or an outsider,
would be allowed to bear the brunt 'of injustice
or excess of any kind. The needy and the indigent
who could not fend for themselves against the powerful,
would be helped.

The Prophet was also a part of the assembly

and a party to that joint decision. This event took
place before his prophethood. But he had admiration
for that joint decision even after his prophethood.
The contract in which I took part at the house
of Abdullah bin Jadaan is so dear to me that
I prefer it to the red camel (which was considered
to be the greatest wealth in Arabia). If I am

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invited to it, even after the advent of Islam,
I would accept it. (H94)

The organisations which are working for civil

and democratic human rights are the assets of a
society. Any society devoid of these organisations
is morally bankrupt. Islam promotes and guards such
institutions of humanitarian values.

CO-OPERATION WITH THE STATE:

The State is the greatest service organisation.

Whatever be the means and resources of individuals
and private organisations, they have their own
limitations, compared to the State apparatus. The
State with unlimited resources could adopt all means
to achieve its goal. It is one of the fundamental
functions of the Welfare State to provide the basic
amenities and equal opportunities to every citizen
for his fullest development. If the State does not
fulfill this social responsibility, its existence would
be meaningless. The State would be able to discharge
this stupendous duty only when the citizens co-operate
with it whole-heartedly. The State itself could not
eradicate poverty, ignorance, diseases or joblessness
on its own. Every citizen should be fired with the
determination to fight against the cause of human
degradation and social deterioration. It is possible
only through the active co-operation of the State
and its citizens that the society could be served
better, otherwise the service would always be
paralytically partial and paltry.
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CHAPTER 11

REFORMATION OF WRONG CONCEPTS

There are many wrong notions prevalent among people

about the concept of social service. Sometimes, so many
irregularities are found in this regard that it is necessary
to rectify them.

DUTIES ARE INTER-RELATED:

No one is an island and no one could exist sequestered

from others. He is wrapped in social contacts with
so many persons. Some take the onus of his responsibility
and in the course of time be takes the responsibility
of others. Their rights and duties towards one another
are so widely intertwined that it encircles not only
the near ones but also the distant ones. In discharging
these duties, irregularities sometimes do happen. Islam
mends these irregularities.

NATURAL ORDER IN DUTIES:

There is a natural order in the duties and responsibilities

of man in any society. The foremost duty he owes
is unto himself. Then he has his duties towards his
parents, wife and children, and relatives. It is only
after these, he has his duties towards others. In keeping
with this order, Islam has prescribed the norms. One
could prefer the others over oneself. His kindred may
withdraw their rights but he could not prefer others
over his kindred. The precedence of rights could not
be staggered. He could not defer or ignore this order
as is evident from the tradition of the Prophet.
Hazrath Abu Huraira narrates that the Prophet had
said the best offering is the one that he makes
after satisfying his own needs. Offerings should be
made to those whose living depends upon you.
(H95)

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In another narration of Hazrath Abu Huraira, it
has been made still clearer.

Once the Prophet ordered us to make offerings.

One person told him he had only one dinar. The
Prophet asked him to spend it on himself, then
he told he had another dinar. The Prophet asked
him to spend it on his children. Again he said
he had yet another dinar. The Prophet told him
to spend it on his wife. He said he had one
more; and the Prophet asked him to spend it
on his servants. He said he had still one more.
The Prophet told him that he knew it himself
better where to spend it. (H9f>)

KINSFOLK ENJOY PRIORITY:

Sometimes man ignores his duties towards his kindred

because of his temperament, strained relations or family
feuds. He showers his love and wealth on others but
turns his back on his kin. He attends to all kinds
of welfare activities but is quite inattentive towards his
related ones. This attitude is quite unnatural and Islam
prohibits it strictly. God has commanded to spend freely
on all acts of goodness. The best way of spending
would be on the members of family and kindred. Hazrath
Abu Huraira narrates:

The Prophet said that of all the money you spend

in the path of God, in purchasing the ransom
of a slave, on the indigent persons, on your wife
and children, the best reward would be for what
you spend on your wife and children. (H97)

THE INDIGENTS SHOULD NOT BE NEGLECTED:

The love for oneself and his kindred compels man

to take care of their interest. There is little possibility
of any neglect in this regard. Sometimes this filial attachment
blinds him towards the needy and the indigent persons
of the society. This detachment insulates him from his
environs. Steeped in his insensitivity, his selfish interest
prompts him to exploit others for his own benefit.
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It amounts to committing a crime against the entire
society. His social affiliations demand that he should
safeguard the interest of everybody in a society. While
Islam stresses his duties towards his related ones, it
warns him that he should not hurt the interest of
any person in the society. The society which could
not protect the interest of the weak is bound to disintegrate.
The Prophet had said:

Undoubtedly the community in which the rights of

the weaker are not safe, would not be considered
good and exonerated by God. (H98)

Instigated by self-motivated love, the craving for luxuries

would always be on the increase. In this process, rights
,are bound to be trespassed. Islam makes man realise
that he is bound by his duties, not only towards his
related ones but also towards the unrelated ones. This
truth bas been drawn home in this ayath:

They ask thee how much they are to spend, say:

"What is beyond your needs".
Al Baqarah: 219 (Q37)

The word 'afoo' is used here in this ayath and

it means the excess of what you have spent on yourself
and your related ones. No limit has been prescribed
for it and it is for the individuals to decide the limit,
taking into consideration the size and the circumstances
of the family. It is necessary that he should take
care of the comforts of his family but at the same
time he should not ignore the needs of the afflicted
and the starving. He should always bear in mind that
he is not only a member of a family but also a
member of a society. In any society, the person who
plays this twin role better would always be a better
person.

THE CLASS DMSION IS NOT PERMANENT:

Islam does not demarcate society into two eternal

classes of the haves and the have-nots, like any monastic

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religion or any socialistic school. Islam wants that everybody
should be self-sufficient in his needs, through his efforts
within the permissible limits. Every effort in this regard
is worthy of reward by God. It directs the people
of means to spend their excess wealth in helping the
downtrodden. It involves the State in the economic
reconstructions of the weaker section, particularly the
section which could not protect itself.

This could be understood from the truth that zakath

could be distributed under these heads:

Alms are for the poor and the needy, and those
employed to administer (the funds); for those whose
hearts have been (recently) reconciled (to the truth);
for those in bondage and in debts; in the cause
of Allah; and for the wayfarer: (that it is) ordained
by Allah, and Allah is full of knowledge and wisdom.
Al Tawbab: 60 (Q38)

Islam has ordained the people of taxable limits to

pay zakath. It has to be distributed within a fixed
period. Islam has not devised any structural means to
retain the above division intact. It does not want
that one section of people should permanently sponge
on the other section. In Islamic society there is always
a scope for everybody to prosper if he makes a sincere
effort for it. At times, it is possible, and it has really
happened in history, that above-mentioned needy people
may not be there and the zakath has to be distributed
among the remainder. One question arises here. Is it
necessary to distribute zakath among all the deserving
categories of people, if they are found in a society?
Imam Abu Hanifa, Imam Malick and the _ consensus of
the ulema, are of the view that the Islamic State
reserves the right to distribute the zakath under any
of the above listed heads. But Imam Shaafi has differed
with this view. According to him the State is bound
to distribute zakath under all heads. Allama Ibne Roshd
quotes both these views and writes that the words
in the ayath demand that the zakath should be distributed

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under all heads but the purport of it is that the
people with grave needs would be given preference.
The heads listed in the ayath furnish the broader guidelines
regarding whom to spend the zakath on. It does not
specify the zakath has to be distributed on all heads.
As the State has the right to be selective in the
distribution of zakath, the individual too has his own
choice in the matter of distributing his zakath. He is
free to give his entire zakath amount to a person
in debt and thus relieve him of his debt. Imam lbne
Timiya says there is consensus in this practice.
Zakath has to be distributed locally but according
to Hanafite school of jurisprudence it could be distributed
in other places also, if the more deserving relatives
or people with greater needs live there.

Among the ulemas there is a difference of opinion

about the transfer of zakath to another place. But they
all agree if the local needs have been fulfilled it could
be transferred to other more needy places.

It is evident from the above that Islam has not

encouraged any group to hang on to the proceeds
of zakath and alms. It has only made provisions to
take care of those who are economically weaker.

HELP COULD BE SOUGHT:

Islam has prohibited people from extending their

hands before others, but in times of exigency it has
permitted people to seek the help of others. Hazrath
Qhabisa bin Maqhariqh says that he had accepted certain
financial responsibility. He sought the help of the Prophet
in this regard. The Prophet asked him to stay in Medina
for a few days so that he could help him if he
received any offerings from any person.

Then the Prophet said:

Oh Qhabisa! It is not proper to ask for help

except for three persons. One, the person who
had accepted the financial responsibility for the sake

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of others could ask for help till the debt is cleared.
Once the debt is cleared, he would not ask for
help. Two, the person whose goods had been lost
in some calamity. It is proper for him to ask
for help till he is able to stand by himself. Three,
the person who is starving and three persons of
his community say with certainty that he is really
starving, could ask for help till his needs are fulfilled.
Except in these three cases, Oh Qhabisa! asking
for help in any form is prohibited. Eating through
it is unlawful (H99)

Of these three who have been permitted to ask

for help, one is the person who bears the financial
burden of others by furnishing personal security to end
disputes and dissensions between the clashing parties.
In case he could not meet this financial commitment,
he could seek the help of others. It is the duty
of the society to help him meet his commitment.
Dissensions, whether among the individuals or between
the organisations are always destructive. When rights are
not respected, duties are derelicted, disputes develop
to disrupt the whole society. In such circumstances, injured
parties could be pacified with financial settlement. This
tradition says the person who undertakes this noble
service could extend his hand before others to replenish
his position to meet his commitments.

The second category of persons who are permitted

to seek the help of others is of those who have
been afflicted by some unexpected calamity like floods,
storm, earth-quake, fire, accident or robbery. Even the
affluent person in such circumstances is suddenly reduced
to indigency. He has every right to seek the help
of others and the society is morally bound to help
him. There is no need to ask for any evidence of
his affliction because the affliction is very much etched
on his face.

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In the above tradition, the term 'till the basic needs
are met' has been used. The hindrances created by
the circumstances have to be removed and it is his
natural right to do so. in his strivings towards this;
he could seek the help of others.

The unexpected calamities mentioned in the tradition

could befall any person at any time. It is the duty
of the individuals and the organisations to meet the
basic needs of the persons trapped in such calamitous
circumstances. If his indispensable needs are not fulfilled
he will not be in a position to struggle to make
good his loss and regain his earlier stability.

The third category is of a person permitted to

seek the help of others is of one whose poverty could
be vouchsafed by members of his family or neighbours.
There could be a host of reasons for his poverty,
like joblessness, low income or ill-health. In such cases,
it is the moral, and sometimes legal responsibility of
others to save him from being killed by poverty. The
best help would be to remove the cause of his poverty.
Otherwise, the cause would continue to compel him
to extend his hand before others.

Traditions permit the debtor also to seek the help

of others. Hazrath Anas narrates that the Prophet had
said:

Seeking help is permissible only for three kinds

of persons: one, who has almost been laid down
by poverty; second, the person burdened by debt;
and the third, who had killed a person and the
ransom money is troubling him or his family. (H100)

Sometimes the man is so entangled in debt that

inspite of his best efforts he cannot wriggle himself
out of it. Bogged down by debt, flourishing businesses
and thriving companies suddenly come to a grinding
halt. Today, two kinds of attitude are adopted towards
the individuals and the organisations in debt. One, they

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are declared insolvent and their business is wound up.
In this raw deal, even prosperous families lose everything.
Two, the debtors are dealt with kindness. Ways are
devised to save them and their business from being
further ravaged. More funds are arranged to ease the
pressure of their debt. But today lending money could
not be conceived without interest. This apparent help
is an ugly way to take advantage of one's helplessness.
Thus the debtor is burdened with more debt. Exasperated
by this, the debtor himself seeks to be declared insolvent.
Islam's point of view in this regard is exceptionally
humanitarian. If a person had sought loan for a justifiable
purpose and could not repay it inspite of his best
efforts, it is the duty of the society to help the debtor.
The debtor himself could appeal to the society or the
State for help. It is to meet such requirements that
there is a provision of a separate head in the distribution
of zakath.

Any comparison between these two approaches would

reveal that Islam has adopted a humane approach to
solve the problems of the debtors while the modern
world exploits him further.

SERVICE IS NOT TOTAL RELIGION:

The basis of Islam rests on belief and good acts.

All acts of goodness are not of equal significance. Some
acts are of higher significance while some are of lesser
value. Some acts are the pillars of religion; some are
approved to be desirable, and some enjoy a degree
of justification. In the parlance of 'Fiqh' (jurisprudence),
they have been termed as 'Farz', 'Wajib', 'Mandoob',
'Mustahab ', and 'Mubah '. The order maintained by Sharia,
according to the degree of significance attached to the
act, is very important, otherwise the whole structure
of Sharia would collapse.

Service to humanity has been accorded great significance

by Sharia but it is not the sum total of the religion.

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It is said about some people that service was their
religion. May be the purpose was to highlight the importance
of service, and the statement certainly contained an
element of exaggeration. It diminishes the value of the
other important business of religion. Such statements
sometimes eclipse the other aspects of these service-minded
people. We find this imbalanced approach in other religions
also. For them service is the spirit of religion. This
tendency was found in the polytheists of Mecca. They
were incharge of Ka'ba and supply of water to the
pilgrims, and considered this service to be the act of
virtue. They were very proud of these acts and it
is for this reason they considered themselves to be
the trustees of Ka'ba. Islam never permits any imbalance
and gives everything its due place in life. Therefore
Qur'an warns that their acts of service could never
match with the noble ads like belief in Allah and
the Hereafter, prayer and charity, fear of God, struggle
to establish His religion, sacrifice in His way, migration
and fighting for His cause. Those who are vested with
these virtues would be the real trustees of Ka'ba.

The mosques of Allah shall be visited and maintained

by such as believe in Allah and the Last Day,
establish regular prayers, and practise regular charity,
and fear none (at all) except Allah. It is they
who are expected to be on true guidance. Do
you make the giving of drink to pilgrims, or the
maintenance of the sacred Mosque, equal to (the
pious service of) those who believe in Allah and
the Last Day, and strive with might and main
in the cause of Allah? They are not comparable
in the sight of Allah: and Allah guides not those
who do wrong. Those who believe, and suffer exile
and strive with might and main, in Allah's cause,
with their goods and their persons have the highest
rank in the sight of Allah: they are the people
who will achieve (salvation) their Lord doth give
them glad tidings of Mercy from Himself, of His

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good pleasure, and of Gardens for them, wherein
are delights that endure. They will dwell therein
forever. Verily in Allah's presence is a reward,
the greatest (of all). [Al Tawbah 18-22] (Q39)

In truth, there are many demands of religion on

man and one of them is to serve the people. By
serving others he could not be absolved of his other
religious responsibilities. He has to meet all the demands
of religion.

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CHAPTER - 12

SINCERITY IS ESSENTIAL

For every act, motive is important. Behind an

act there could be good motive as well as the
evil one. Islam has given importance to motive as
the prime factor in any act. It is not sufficient
that the act is proper and good but the motive
too should be proper and good. Islam interprets
the right motive as sincerity of purpose, and the
wrong motive as 'riya ' or hypocrisy.

SERVICE SHOULD BE SINCERE:

Service to humanity is an act of great goodness

and it is a way to win the pleasure of God.
The reward promised for this would accrue to the
man only when he performs it with sincerity, for
no other purpose but to win the pleasure of God.
The Qur'an has mentioned this in detail under 'infaqh'
(spending). In all acts of service to humanity monetary
spending is necessarily inevitable. But in practice,
it is very difficult to spend in the way of serving
others, and it is much more so to retain the purity
of purpose in these acts. The Qur'an hails those
who spend their wealth with sincerity in serving
others; and success greet them in the Hereafter.
But those most devoted to Allah shall be removed
far from it. Those who spend their wealth for
increase in self-purification, and have in their
minds no favour from anyone for which a reward
is expected in return, but only the desire to
seek for the countenance of their Lord Most

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High; and soon will they attain (complete)
satisfaction. [Al Layl:17-21] (Q40)

It is narrated that this passage was revealed

in connection with Hazratb Abu Bakr. In the early
days of Islam, those who had embraced Islam, and
particularly the slaves among them, were subjected
to most severe punishment. Hazrath Abu Bakr purchased
these slaves and set them free. Hazrath Bilal was
one among them. Some people opined that Bilal
had done some favour to Hazrath Abu Bakr and
the latter returned the favour by freeing him from
his bondage. This was refuted in this passage, and
the purity of purpose behind the humane gesture
of Abu Bakr was admired.

This munificence of Hazrath Abu Bakr could be

termed as his service to Islam, or in the larger
context, it could be called as his service to humanity.
This service of Hazrath Abu Bakr was certified by
the Lord Most High as it was not motivated with
any other purpose than seeking the pleasure of Allah.
Allama lbne Kaseer says that the characteristics
mentioned in this passage were found in abundance
in the person of Hazrath Abu Bakr and he had
the honour of excellence in this regard. But the
words in the passage carry the tone of generality,
and they address themselves to the whole community.
Any member of the community who has these
characteristics is amendable to this definition.

REWARD FOR SINCERE SPENDING:

The reward for spending for the pleasure of

God has been described in these words:

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And the likeness of those who spend their
substance, seeking to please Allah and to strengthen
their souls is as a garden, high and fertile;
heavy rain falls on it but makes it yield a
double increase of harvest, and if it receives
not heavy rain, high moisture sufficeth it. Allah
seeth well whatever ye do. [Al Baqarah : 265] (Q41)

In this passage, along with the clause 'seeking

to please Allah' another clause 'strengthen their souls'
has been used. These clauses have multi-faceted
meaning. One meaning is that they have channelised
their inclination to such an extent that it has become
their bent of mind. Second meaning is that they
retain the purity of purpose, free from any kind
of adulteration. They do not tolerate any diminution
in it. Third, they have absolute faith in the award
that awaits in the Hereafter, and they spend their
substance to win the rewards and to escape the
punishment.

At times, it is necessary to spend in the open

before others so that it could be an inducement
for others. Spending could be in a concealed manner
also so as not to hurt the self-respect of the beneficiary.
Depending upon the circumstances, both are permissible.
But sincerity is necessary in both. The Qur'an says:
If you dis close (acts of) charity, even so it
is well, but if you conceal them, and make
them reach those (really) in need, that is best
for you; it will remove from you some of
your (stains of) evil. And Allah is well-acquainted
with what you do. [Al Baqarah : 271] (Q42)

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There is little chance of hypocrisy in concealed
spending and it is for this reason it is reckoned
to be a better way of spending. Unless there is
any religious or national compulsion, spending is
always better to be concealed. Its excellence is recorded
in any traditions. Hazrath Abu Huraira narrates
that the Prophet had said:

There are seven categories of people, God would

accomodate in His shadow on the Day when
there would be no other shadow. (H101)

He enumerated those fortunate people and said:

One would be that person who gave offerings
and kept it so concealed that his left hand
did not know what the right hand had given.
(H102)

HYPOCRISY WASTES REWARDS:

Hypocrisy kills sincerity. Wherever hypocrisy is

present, sincerity evaporates. All the good acts would
bear fruits on the Day of Reckoning on the basis
of sincerity; hypocrisy would render these acts fruitless.

.. Sincerity invokes the boundless blessings of God

while hypocrisy invites His wrath. The Qur'an and
the traditions of the Prophet stress the need for
sincerity and at the same time warn the people
to be on guard against hypocrisy. The Qur'an illustrates
how the good acts are wasted by hypocrisy.

... like those who spend their substance to be

seen of men, but believe neither in Allah nor
in the Last Day. They are in parable like a
hard barren rock, on which is a little soil,
on it falls heavy rain which leaves it (just}
a barren stone. They will be able to do nothing

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with aught they have earned. And Allah guideth
not those who reject faith. [Al Baqarah : 264] (Q43)

Here hypocrisy has been bracketed with the absence

of faith in Allah and the Last Day. From this
it is clear that faith begets sincerity. Without faith
in Allah and the Hereafter one could not but be
a hypocrite.

SERVICE FOR RENOWN:

Those who want to win the world by popularity

could easily win it with all the attendant respectability.
Social service is the best way to celebrity. Once
he is marked with the stamp of celebrity, he enjoys
the confidence and positive presumption of the people.
The worldly wise man cashes on this ploy and worms
his way to the post of prominence. He abuses his
post to beef up his personal coffers. He does not
serve out of love but out of a motive - the motive
is to make the people indebted to him; and through
them he serves himself.

SELF-MOTIVATED SERVICE:

Any act of goodness, if it is motivated, would

invite the wrath of God. The threat which has been
announced for these motivated acts of goodness is
so frightening that Hazrath Abu Huraira used to
faint while describing it. And Hazrath Mawvia used
to weep over it.

Hazrath Abu Huraira narrates that the Prophet

had said that God would decide the cases of three
kinds of persons first on the Day of Judgement.
The first person would be a martyr. He would
be reminded of the power and the might he was

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blessed within the world. He would be asked how
he spent his power and might in the world, and
in what way he thanked God for it. The martyr
would plead that he fought in His way and employed
all his might in fighting against His enemies, and
eventually died for His cause. God would declare
him to be a liar, for he fought to be called a
valiant man in the world. He got the reward for
his valour in the world as he became famous for
his valour. Then he would be thrown into Hell.
The second person would be a religious scholar.
God would remind him whether he was not blessed
with the knowledge of the Book. He would be
asked how he expressed his gratitude for it? The
scholar would say that he dissiminated his knowledge
of the Book, recited and memorised the Book. God
would declare that he was telling a lie. He did
all this to be called a great scholar and a great
reciter. He had achieved the reward in the world
for the people hailed him as the great scholar and
the great reciter. Then he would be decreed to
be consigned to Hell.

The third person would be a man of wealth.

God would remind him whether he was not blessed
with the bounties of wealth. He would acknowledge
the blessings. God would ask him in what way
did he express his thanks for those bounties of
God. He would say that he spent his wealth in
the acts of goodness. He spent it in the ways
favoured by God. Then God would declare him to
be a liar. He spent his wealth to be called the
most generous person on earth. He was called so,
he would also be thrown into Hell.

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Among the persons to be tried first on the
Day of Judgement, would be the one who was
in the service of religion. It was also a kind of
service to humanity. Dissemination of knowledge and
spending of wealth in the acts of goodness are
no doubt service to humanity. Waging wars to establish
the religion of God, and to end the excess and
high handedness, in a broader context, constitute
service in a real sense to humanity. But such great
acts would lose their significance if they are motivated
by any desire other than the pleasure of God. Not
only these great acts would be reduced to nothing
on the Day of Judgement but they would invite
the wrath of God.

LIMITLESS REWARD FOR SELFLESS SERVICE:

If there is sincerity in man he expects no reward

from his fellow human beings. Sincerity craves for
God. His desire is to please God. Except this desire
nothing prompts him or his acts. He does not spend
on others, or sympathise with others, or serve others
for renown or honour. He does it as his duty
and feels grateful that God has given him an opportunity
to be of help to others. This sentiment has been
sketched in Sura Al Dahr in these words:

And they feed, for 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". [Al Dahr: 8-10] (Q44)

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After this ayath, the rewards of God for the
sincere have been mentioned. This noble character
- service with humility - is born out of sincerity.
The virtuous and the God-fearing people have
been mentioned at another place as:

Those who spend (freely), whether in prosperity

or in adversity; who restrain anger, and pardon
(all) men for Allah loves those who do good.
Ale Imran: 134 (Q45)

In this ayath, two characteristics of God-fearing

people have been mentioned. One,hey spend in
prosperity as well as in adversity. Two, they pardon
all men. Though apparently unrelated, these two
characteristics are inter-related in human psyche. When
the man spends, the sense of superiority grows in
him. Stiffened by this sense, he looks down upon
his beneficiaries. Even the slightest inobedience or
insubordination on their- part is intolerable to him.
To ignore these lapses and continue to serve them
calls for a different mettle: These words of the
Qur'an probe into the psychology of the God-fearing
people and lay bare the truth that they retain humility
inspite of their generous spending. They do not
humble or humiliate their beneficiaries but are always
ready to pardon. They do not restrain their generosity
for want of proper behaviour from others. Only
those who continue to serve in this spirit of detachment
would have the love of God.

REMINDING THE GENEROSITY:

Another aspect of the God-fearing people is that

they do not remind people of their generosity. Reminding
of one's generosity is meanness. The believer is

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a man of noble character. The mark of meanness
could not be found in his character. The Qur'an
says:

Those who spend their substance in the cause

of Allah, and follow not up their gifts with
reminders of their generosity or with injury -
for them their reward is with their Lord; on
them shall be no fear, nor shall they grieve.
Al Baqarah : 262 (Q46)

The God -forgotten man wants that his generosity

should be ever remembered. He wants that his
munificence should be praised and his service be
publicised.

If his beneficiary relents in this regard, he is

reminded of his indigency; and his feelings are wounded.
For a self-respecting man this insult is a torture,
more unbearable than any physical sufferings.
Instead of hurting the self-respect of any person
after rendering help, it is better, as the Qur'an
says, to utter a few kind words and excuse oneself.
Atleast it would not wound his sentiments and he
would still feel that he is dealing with a man
of gentleness.
Kind words and covering of faults are better
than charity followed by injury. Allah is free
of all wants, and he is Most For-bearing.
Al Baqarah: 264 (Q4n

Reminding one after good deeds is destroying

them. Therefore, it has been said:

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''O men of belief! don't destroy your offerings
by reminding one and injuring (one's feelings)''
Al Baqarah : 264 (Q48)

Reminders of generosity have been warned. Abuzar

narrates that the Prophet said:

There are three kinds of people God would

not talk to or look at, and they would be
in severe punishment on the Day of Reckoning.
Amongst them, one would be the person who
reminds of his generosity; second, the person
who sells his merchandise by false swearings,
and the third, the person who allows his leg-sheets
to hang on the ground out of arrogance. (H103)

The man with mean mettle wants to impose

his greatness by reminding of his generosity or by
wounding the feelings of his beneficiaries. It is the
delusion of a megalomaniac. Greatness belongs to
those who serve the people without any expectation
in return. They are the beloved of the people and
the beloved of Allah.

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Maulana Syed Jalaluddin Umari's
other Works in English:

Women & Islam

Muslim Woman - Role & Responsibilities
Islam the Universal Truth
Islam and the Unity of Mankind
Islam the Religion of Dawah
Rights of Muslim Woman
Maroof-o-Munkar
THE AUTHOR

Syed Jalaluddin Umari (born 1935) is a world

renowned and reputed Islamic scholar and author
of about twenty books on Islamic subjects. His
writings aim at presenting Islam as the ideal way
of life for mankind. He writes in chaste Urdu in
his own inimitable style. His numerous books, articles
and lectures on a wide range of Islamic studies
have been translated into various languages. He
has to his credit a spate of prestigious books of
which Maroof-o-Munkar has been translated into
Arabic, Turkish, English, Hindi, Tamil and Bangali.

Presently (2015-2019) he is the Ameer of

Jamaat-e-lslami Hind and the moving spirit behind
ldara-e-Tahqeeq-o-Tasneef-e-lslami (Institute of
Islamic Research) Aligarh. A Scholarly quarterly
journal Tahqeeqat-e-lslami (Islamic Research) is also
brought out under his editorship.