We Muslims believe that sacrifice and helping those in need is essential to the fabric of a just society.
My time as a Justice Leaders Fellow inspired me to think deeply about the concept of charity in my religion, Islam, as it coalesces with those of Christianity and Judaism. It brought back memories of learning about what sacrifice and charity mean in Islam.
As a child, I remember visiting the country of my parent’s origin, Pakistan, during the days before Eid Al-Adha, the annual festival of sacrifice that marks the end of the Hajj pilgrimage. I recall pet goats being brought into a portion of the open veranda of the home, and over the course of several weeks I became rather attached to them. I was shocked one day to see the men gathered near the goats with one of them wielding a knife.
The words “Bismillah” were spoken as he slit the animal’s throat, with the bright crimson blood staining the cement beneath the animal. It was a difficult moment to comprehend at the time, as I had grown attached to the animal and could only process that my pet had been taken from me. However, in time I was able to appreciate the rite of sacrifice. In addition to charity, the experience highlighted the ephemerality of life and the meat from the goat was offered to friends, family, and neighbors. It was at once an offering to The Almighty as well as to fellow humans. The sacrifice of an animal at Eid Al-Adha symbolized the slaughter of a lamb by Prophet Ibrahim instead of his son, Ismael (Peace be upon them both).
The theme of sacrifice is one also seen in Ramadan, in which Muslims sacrifice food, water, and sexual relations from sunrise to sunset. As stated in the Holy Quran: “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.”[i] The restraint involved in limiting oneself from their natural tendencies, to eat, to drink, etc., opens doorways to enlightenment through spiritual self-restraint, causing one to rely upon their spiritual willpower to function throughout the day. The deprivation of bodily needs that accompany fasting also causes the believer to empathize with those who may be suffering from poverty and/or hunger, which may result in increased charitable giving.
In one famous narration of the Holy Prophet Muhammad (Peace be upon him), he stated: “Give charity without delay, for it stands in the way of calamity.” [ii] In another narration, The Holy Prophet Muhammad stated: “The believer’s shade on the Day of Resurrection will be his charity.”[iii] Standing in the way of societal calamity is charity. When individuals and groups help those in need, the blessings are numerous and oftentimes subtle in nature. In the Islamic tradition, charity is not viewed as a toll on one’s wealth. As the holy Prophet Muhammad (peace be upon him) stated: “Allah, the Exalted, says, ‘Spend, O son of Adam, and I shall spend on you.’”[iv]
The emphasis on charitableness as a means of salvation in the Islamic tradition goes beyond just humankind. Abu Huraira, a companion of the Prophet Muhammad, peace and blessings be upon them both, said, “A prostitute had once been forgiven. She passed by a dog panting near a well. Thirst had nearly killed him, so she took off her sock, tied it to her veil, and drew up some water. Allah forgave her for that.”[v] The spiritual effects of charity go beyond the living and can even help loved ones who have passed beyond this realm of existence. As narrated by Sa’d ibn ‘Ubadah reported: I said, “O Messenger of Allah, my mother has died. Shall I give charity on her behalf?” The Prophet, peace and blessings be upon him, said, ‘Yes.’ I said, ‘Which charity is best?’ The Prophet said, ‘A drink of water.’” [vi]
The concept of charity in the Islamic tradition even extends to planting trees and sharing smiles. As narrated by Anas bin Malik, a companion of the Prophet Muhammad: Allah’s Messenger (ﷺ) said, “There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him.” [vii] In another narration the holy Prophet Muhammad (peace and blessings be upon him) stated: “Your smiling in the face of your brother is a charity…” [viii] So if a person has nothing else to offer, at the very least they can smile at someone out of a spirit of charitableness.
The world has always been plagued by illness, food insecurity, and water shortages, and the present moment is no exception. The need to address the needs of the marginalized, impoverished, and hungry is of the utmost importance to the spiritual health of a society. In this way, all are connected regardless of faith. This universality in the need to help those who are less fortunate than others was a common theme during the meetings and presentations I attended during the Justice Leadership Fellowship at ICJS. It is a need based upon the consciousness of a Divine authority, a moral obligation, and the promise of spiritual reward.
The hadith regarding the prostitute who gave water to the dog does not mention the faith of the woman who was rewarded for her good deed. If she could be forgiven for slaking the thirst of a parched dog, then what of those who slake the thirst of their fellow man? Before Muslims begin anything, they recite “Bismillah hir Rahman hir Raheem.” (In the name of Allah, the Most Gracious, the Most Merciful.) A blessed society is one that reflects these Godly qualities of graciousness and mercy through acts of sacrifice and mercy towards fellow mankind, nature, and the world.
[i]The Holy Quran: 2:183. Saheeh International.
[ii] Al Tirmidhi.
[iii] Al Tirmidhi.
[iv] Al-Bukhari and Muslim.
[v] Ṣaḥīḥ al-Bukhārī 3321, Ṣaḥīḥ Muslim 2245
[vi] Sunan al-Nasā’ī 3664
[vii] Sahih al-Bukhari 2320
[viii] Jami` at-Tirmidhi 1956
Saleem Safdar, is an Assistant State’s Attorney in the Office of the State’s Attorney for Baltimore and a member of the 2022-2023 ICJS Justice Leaders Fellowship.
Baltimore is part of a national conversation around questions of justice, race, and community. Members of the ICJS Justice Leaders Fellowship consider how Jewish, Christian, and Muslim teachings and practice can contribute to the public conversation about (in)justice. Opinions expressed in this blog are solely the author’s. ICJS welcomes a diversity of opinions and perspectives. We do not seek a single definition of justice between or within traditions.