BEFORE Islam, various religious communities confined the field of virtue and goodness to the places of worship and the seats of learning. As of today, admittedly, the western nations have attained heights in meeting the needs of selective groups through collective institutions. Yet, the basic idea behind it has mostly been the desire for name, fame, propaganda and projection.

The Islamic model of social service, on the other hand, envisages succour and mercy on all members of society and even animals living on earth. Muslims are required to keep in view only one thing in all good deeds, that is, to seek God’s pleasure through sympathy for human beings whether their efforts become known to the people or not. With regard to any work of benevolence, it is this ultimate objective of gaining Riza-e-Ilahi (Allah’s blessing) which is free from a grain of self-aggrandisement. When such measures are undertaken on collective basis, the doors of the institutions so established are open to all and sundry without distinction of nationality, language, race or religion.

According to Islam, this world is a preparatory ground for the next. It is here where man has to redeem the goal of his existence. This is not possible without mutual interaction, which entails certain duties. He cannot discharge these duties in the absence of a sincere desire to be serviceable to others. This makes the Islamic concept of philanthropy broader, better defined and more comprehensive in its scope than those of other nations — past, or present.

Man by nature is reluctant to spend on people with whom he has no direct concern whatsoever. “Why should we part with our hard-earned wealth for others and become paupers ourselves?” is a general notion. No doubt, good and evil draw us to opposite directions. The contrast is well marked out in acts of welfare. When we think of doing some deeds of kindness or charity, we are swayed by apprehensions of impoverishment. Evil supports any tendency to selfishness, greed or extravagant expenditure for self-indulgence. On the contrary, Allah draws us on to all that is kind and good for therein lies the remission of our sins besides real prosperity and contentment of soul.

No generous act ever ruined any one. It is false generosity, which is sometimes depicted as leading to ruination. Because Allah knows our intentions, cares for all, and has everything in His power, it is obvious which course a wise man will choose. Thus, we find that after prompting the believers to spend their substance in the way of God, the Quran assures:

“Satan threatens you with poverty and orders you to commit sins; whereas Allah promises you Forgiveness from Himself and bounty, and Allah is All-sufficient for his creatures’ needs, All-Knower.” (Al-Baqarah: 268).

It is better to avoid publicity in charity but if it is known, there is no harm. In case it encourages virtue, it must necessarily be known since a pedantic display of concealment may itself be a fault. When, for instance, a man is dying of hunger at a public place and is in dire need of instant relief, to refrain from helping him because the place is an open one would be sheer folly and an immoral act. The harm of publicity lies in quest for ostentation. We can better reach the deserving by quietly searching them. The spiritual benefit accrues to our souls, provided our motives are pure and we are really striving to please Allah.

The Quran ordains: “If you practise charity publicly, it is good; but if you give charity secretly to the needy, it is much better for you, for this will do away with many of your sins. Anyhow, Allah is well aware of whatever you do.” (Al-Baqarah: 271)

Explaining the above verse in his Tafsir-ul-Quran, Maulana Abdul Majid Daryabadi comments: “Incidentally, this repudiates the Christian doctrine that there is no remission without shedding of blood.” Again, in rendering social service, the sole criterion should be to assist those really in need, whether they are good or bad, on the right path or not, Muslims or otherwise. It is not for us to judge in these matters. Allah will give light according to His wisdom. Some Muslims in the Prophet’s time hesitated to help the poor among the infidels. The following Ayat was revealed which removed their doubts:

“Not upon you (Muhammad) is their guidance, but Allah guides whom He will...” (Al-Baqarah: 272)

Therefore, relief may be unhesitatingly given to anyone in distress whether a believer or an unbeliever. Nobody is to be denied help because of his faith. This Quranic injunction was addressed to the Holy Prophet (peace be upon him), but it is of universal application.

Another misgiving associated with social work is that only the moneyed people can do it. Islam requires every person — rich or poor, patrician or plebeian — to do good deeds. The rich can serve the fellow-beings with their power and pelf. As for the poor, they ought to do good with their hands and tongues.

During the Prophet’s period, some of his companions with limited resources were worried that the rich had excelled them in social service. The Prophet consoled them that wealth was not the only means of goodness, but any thing which could benefit humanity in any manner constituted goodness.

He stressed, “Your praise and sanctification of God is also a Sadaqah (a benevolent act). Bidding good is a Sadaqah and so is forbidding evil. To remove thorns, stones or anything else from the path troublesome for the wayfarers is also a Sadaqah. To bring about reconciliation between two (contending) persons is also a Sadaqah...

In this way, Islam offers the domain of social service to all classes of society — traders, teachers, industrialists, workers, government servants, even the blind and infirm. Their economic conditions do not prevent them to contribute to the common weal of society. Islam takes them to a position of philanthropy where the benefits of good and righteousness become available to the entire humanity. The Prophet said, “People are as if they were the children of God. Hence, the person most loved by God is he who is of utmost beneficence to His children.”

Having so drawn man’s attention towards righteousness, Islam makes it plain that it is for man’s own benefit. He will be loved by all, shall be praised everywhere and, most importantly, in the Hereafter, he shall be rewarded for it. The Quran proclaims:

“...Whatever good you give, benefits your own souls...” (Al-Baqarah: 272). “Whoever works righteousness, benefits his own soul...” (Ha-Mim As-Sajadh: 46)

The Surat-ul-Ma’un (neighbourly assistance) in the Quran is entirely dedicated to the meaning of true worship which requires faith, the practical and helpful love of those in need and sincerity rather than show in devotion and benevolence. The Surah goes on to warn that those who treat the helpless with contempt and lead arrogant, selfish lives actually deny the Day of Judgment. There are some who even discourage or deter kindness to others. True worship does not consist in the mere form of prayer without the heart and mind being earnestly applied to feel the presence of Allah and to understand His will.

The Surah enjoins: “Have you seen him who denies the Day of Judgment? It is he who pushes the orphan away, And does not induce others to feed the needy. Woe to those who pray. But are oblivious of their moral duties, Who dissimulate, And withhold things of common use (from others). (Al-Ma ‘un:1-7)

Islam, however, supports the maxim: Charity begins at home. No social service is permissible at the cost of one’s own domestic life. In Ihya ‘Ulum ad-Din, Imam Ghazali contends, “There is no virtue greater than the help which one provides to one’s relatives especially to those who hate you.” Overall national welfare depends upon good familial ties because families form a nation. Family peace can, therefore, be the root of good fortune.

Prophet Muhammad (peace be upon him) was once asked who among men was the best. He answered, “He who is most dutiful to Allah among them and most dutiful towards blood connections among them.” Worship of Allah is linked with kindness to family members, in the first instance, and then it extends to the whole society. It is not mere verbal kindness; the needy have certain rights, which must be fulfilled. These teachings are enshrined in the Quran as follows:

“And render to the kindred their due rights as (also) to those in want, and to the wayfarer...” (Bani Isra’il: 26)

The greatest argument in favour of a nation being known as a living nation and its rapid progress on the road to evolution is that the hearts of its individuals are full of the lofty sentiments of service to humanity. It is these sentiments which Islam aims at inculcating in its followers to become the leader of the world.