Abdul Muqit Chowdhury :
Charity is of great virtue in Islam as humanistic ideal and humanitarian activity is the core of its message. The Holy Quran and Sunnah praise it and describe reward of those who spend in the way of Allah.
The Holy Quran reveals : “The parable of those/Who spend their substance/In the way of God is that/Of a grain of corn : it groweth/Seven ears, and each ear/Hath a hundred grains./God giveth manifold increase/To whom He pleaseth:/And God careth for all/And He knoweth all things.”
“Those who spend/Their substance in the cause/Of God, 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.”
“Kind words/And the covering of faults/ Are better than charity/Followed by injury./God is Free of all wants,/And He is most Forbearing.” (Sura Baqara 2 : 261-263 The Holy Quran : Translation and Commentary by Allama Yusuf Ali)
Allama Yusuf Ali comments on these verses : “A very high standard is set for charity. (1) It must be in the way of God. (2) It must expect no reward in this world. (3) It must not be followed by references and reminders to the act of charity. (4) Still less should any annoyance or injury be caused to the recipient. e.g. by boasting that the giver relieved the person in the hour of need. Indeed, the kindness and the spirit which turns a blind eye to other people’s faults or short-comings is the essence of charity ; these things are better than charity if charity is spoilt by tricks that do harm. At the same time, while no reward is to be expected, there is abundant reward from God – material, moral and spiritual – according to His own good pleasure and plan. If we spend in the way of God, it is not as if God was in need of our charity. On the contrary, our short-comings are so great that we require His utmost forbearance before any good that we can do can merit His praise or reward. Our motives are so mixed that our best may really be very poor if judged by a very strict standard.” (Do)
The Islamic history has a golden chapter of secretly practicing charity by the wealthy persons. During the Prophet’s propagation period, at the age of Khulafa-e-Rashedeen and Centuries afterwards there was a great tradition of secret charity. There being no mention of the persons behind the charitable deeds, no scope was left to ‘follow up with reminders of generosity’ or ‘with injury’. Thus, according to the best process of silent charity as ordained by Allah, the greatest service of the section of the distressed poor, destitute and have-not’s was rendered by the wealthy people of the society. This charity was made only for the sake of Allah.
Charity is of great virtue in Islam as humanistic ideal and humanitarian activity is the core of its message. The Holy Quran and Sunnah praise it and describe reward of those who spend in the way of Allah.
The Holy Quran reveals : “The parable of those/Who spend their substance/In the way of God is that/Of a grain of corn : it groweth/Seven ears, and each ear/Hath a hundred grains./God giveth manifold increase/To whom He pleaseth:/And God careth for all/And He knoweth all things.”
“Those who spend/Their substance in the cause/Of God, 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.”
“Kind words/And the covering of faults/ Are better than charity/Followed by injury./God is Free of all wants,/And He is most Forbearing.” (Sura Baqara 2 : 261-263 The Holy Quran : Translation and Commentary by Allama Yusuf Ali)
Allama Yusuf Ali comments on these verses : “A very high standard is set for charity. (1) It must be in the way of God. (2) It must expect no reward in this world. (3) It must not be followed by references and reminders to the act of charity. (4) Still less should any annoyance or injury be caused to the recipient. e.g. by boasting that the giver relieved the person in the hour of need. Indeed, the kindness and the spirit which turns a blind eye to other people’s faults or short-comings is the essence of charity ; these things are better than charity if charity is spoilt by tricks that do harm. At the same time, while no reward is to be expected, there is abundant reward from God – material, moral and spiritual – according to His own good pleasure and plan. If we spend in the way of God, it is not as if God was in need of our charity. On the contrary, our short-comings are so great that we require His utmost forbearance before any good that we can do can merit His praise or reward. Our motives are so mixed that our best may really be very poor if judged by a very strict standard.” (Do)
The Islamic history has a golden chapter of secretly practicing charity by the wealthy persons. During the Prophet’s propagation period, at the age of Khulafa-e-Rashedeen and Centuries afterwards there was a great tradition of secret charity. There being no mention of the persons behind the charitable deeds, no scope was left to ‘follow up with reminders of generosity’ or ‘with injury’. Thus, according to the best process of silent charity as ordained by Allah, the greatest service of the section of the distressed poor, destitute and have-not’s was rendered by the wealthy people of the society. This charity was made only for the sake of Allah.
