Author: Sayyed Musleh Uddin
Alms [Zakat] (Part 18)
The Characteristics of the Islamic Society in the Recent Century
Despite numerous afflictions and shortcomings that reformers have continuously sought to address, Islamic society has remained the most compassionate, charitable, and empathetic of all human communities. This charity and empathy are rooted in Islamic teachings and have rendered the Muslim community far less driven by materialism and indulgence than other societies. In this society, many individuals have rejected the dominance of materialism and submitted to the rulings of religion and the values of Islamic ethics. Compared to societies that believe solely in worldly life and pursue nothing but wealth and comfort—societies ruthlessly driven by economic values—commercial competition and selfishness, whether individual or collective, have been far less prevalent in the Islamic world.
Even in its most weakened state in the recent century, Islamic society continues to possess greater readiness and potential to advance in social justice and implement the highest human values than any other human community. This is because, in all matters great and small, it has yielded to Islamic principles, and among its members exists a bond of faith that unites and connects them.
Spontaneous Compassion or Enforced and Limited Equality?
Later, groups emerged who had lost their trust in humanity and preferred enforced, limited equality in wealth to spontaneous and comprehensive empathy. They forgot—or chose to ignore—that material wealth is not the only human need and that equality in possessions cannot fill the deep voids within the soul, emotions, and feelings, nor can it heal all wounds. The human need for empathy that encompasses all of life outweighs the need for material equality and access to comforts. At times, a kind word or a tear shed from genuine pain can have an impact unmatched by vast wealth and generous donations.
A human may sometimes need the support and cooperation of their fellow beings; sometimes they need someone to share their pain and hardship; and sometimes they need a kind word, affectionate emotions, kindness, good treatment, a warm smile, or respectful interaction. For this reason, the prophetic guidance encompasses all forms of goodness and empathy more comprehensively than any other words ever spoken. The Prophet Muhammad (peace and blessings be upon him) said:
«If you act justly between two people, that is alms for you. If you help a man onto his mount or load his goods onto it, that is alms. A kind word is alms. Every step you take toward the mosque is alms. Removing harm from the road is also alms. » [1]
In another hadith, he said: «Help the needy and afflicted. » A man asked, “And if I cannot do that?” He replied: «Then command good. » The man asked, “And if I cannot do that either?” He said: «Then withhold from evil — that is also alms. » [2]
In another hadith, he said: «Assist the craftsman or help someone unskilled in work. » I asked: “O Messenger of Allah! What if I fail to do some of these good deeds?” He replied: «Then refrain from harming others — that is a form of charity from you to yourself. » [3]
Another hadith states: «Your smile in your brother’s face is alms. Commanding good is alms. Forbidding evil is alms. Guiding a lost person is alms. Assisting a person with poor eyesight is alms. Removing a rock, thorn, or bone from the road is alms. Pouring water from your bucket into your brother’s is alms. »[4]
The outcome of this unsuccessful and misguided preference—choosing enforced equality and “communism” imposed by the state over heartfelt empathy that pulses through every aspect of life and every vein of society—was the formation of “Marxist” or “Socialist” societies that neither understood the joy of mutual empathy, kindness toward fellow humans, or compassion for the weak and needy, nor knew sincerity or goodwill toward companions. Instead, everyone became a merchant and a rival, harboring hostility. In such societies, no one trusts another; everyone becomes a rival. Matters deteriorated to the point where people spied on one another, spread accusations, fabricated files, rejoiced at others’ misfortunes, and grieved over their joys. The entire nation turned into a courtroom or battleground.
As a consequence, people lost their sense of responsibility—the essence of human dignity—and shirked all duties, becoming like emotionless animals concerned only with eating, grazing, and excessive indulgence.
All responsibility and consequences were transferred to governments, administrative systems, laws, and punishments. Society became like a child without discernment or intellect. The state became the sole giver and taker, provider and guarantor of each individual’s needs. In such a system, love, empathy, generosity, and self-sacrifice lost their meaning—they were unnecessary because everything was guaranteed. People became like mute tools.
The Foundations of Spontaneous Empathy
The astonishing fruits and outcomes of heartfelt mutual aid—peace, comfort, joy of spirit, mutual trust, shared love, widespread harmony, moral pleasure, peace of conscience, respect for humanity, optimism, and a sense of duty—manifested in the ideal early Islamic society in its most beautiful forms, wondrous scenes, and profound meanings. In any society where spontaneous and encompassing empathy is preferred over limited, forced equality or soulless narrow-minded collectivism, these features will be evident. In such a society, members care for one another, wish well for one another, watch over each other in doing good, and purify one another. Each generation bears witness to those who preceded it and prays for their acceptance and forgiveness, saying: «وَالَّذِينَ جَاؤُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلَّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَؤُوفٌ رَّحِيمٌ» Translation: «And those who came after them say: “Our Lord, forgive us and our brothers who preceded us in faith, and do not place in our hearts any hatred toward the believers. Our Lord, indeed, You are Kind and Merciful.” »[5]
This is the kind of society in which every member is a mirror to his brother, considering him as he considers himself. He removes slanders from him and purifies him of every flaw. Allah the Exalted says: «لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنفُسِهِمْ خَيْرًا وَقَالُوا هَذَا إِفْكٌ مُّبِينٌ» Translation: «Why, when you heard it, did not the believing men and believing women think well of themselves and say, ‘This is an obvious lie’? » [6]
A society that the Messenger of Allah, peace be upon him, exemplified, saying: “The example of the believers in their mutual love, compassion, and affection is like that of one body. When one part of it suffers, the rest of the body shares in the pain and restlessness.” [7]
A society where each member is a noble guardian, well-wisher, and trustworthy to others. The Messenger of Allah, peace be upon him, said: “A Muslim is the brother of another Muslim. He does not betray him, does not lie to him, and does not abandon him. The honor, wealth, and blood of a Muslim are sacred to another Muslim.” [8]
This is in contrast to life in many countries, which has turned into misery and a hell on earth: «كُلَّمَا دَخَلَتْ أُمَّةٌ لَعَنَتْ أُخْتَهَا» Translation: “Every time a tribe enters, it curses its sister tribe.” [9]
To one who accepts nothing but this arduous, lengthy path and the painful, barren experience, it is said: «أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ اهْبِطُواْ مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ» Translation: “Do you desire to exchange what is inferior for what is better? Come down to a city in which you will find what you desire.” [10]
References
1. Mutfiq Alaihe.
2. Mutfiq Alaihe.
3. Mutfiq Alaihe.
4. Sunan al-Tirmidhi, narrated by Abu Dharr (may Allah have mercy on him).
5. Surah Al-Hashr, verse 10.
6. Surah An-Nur, verse 12.
7. Mutfiq Alaihe.
8. Sunan al-Tirmidhi, narrated by Abu Huraira (may Allah be pleased with him).
9. Surah Al-A’raf, verse 38.
10. Surah Al-Baqarah, verse 205.
11. Surah Al-Baqarah, verse 61.
