Islamic history has seen many philanthropic conventions and traditions over time. Although some of these customs are no longer existent or have been significantly altered from their original structure, there continues to be many philanthropic practices that prevail in current Islamic culture.

One such tradition that has been closely connected to Islamic philanthropy for many centuries is the construction and support of madrasas (Blanchard, 2007). A historic Islamic madrasa can be defined as an institution in which male Muslim students go to receive higher education chiefly on the topic of religion among many other subject areas (Hefner & Qasim Zaman, 2007). Madrasas were typically founded and supported by Islamic elites who offered funding through religious endowments to sustain services offered to students by the institution (Blanchard, 2007). This paper will specifically examine Nizamiyah; one of the earliest madrasas established in Islamic history.

Nazamiyah was founded by Seljuq vizier, Nizam al-Mulk, in Baghdad, Iraq during the middle of the eleventh century (Blanchard, 2007). The institution was made up specifically of male students who practiced Muslim faith (Makdisi, 1970). Attendees of Nizamiyah were not required to provide any payment to the founder or the institution itself (Makdisi, 1970). During their time receiving higher education at Nizamiyah, students had access to educational services, learning facilities, dormitories, dining halls, libraries, and medical services (Blanchard, 2007). They were also granted with scholarships and supplementary allowances to compensate for any further living costs they encountered (Makdisi, 1970). Much of what was taught at Nizamiyah was based on Muslim faith and focused on religious sciences, architecture, and literature (Hefner & Qasim Zaman, 2007).

Madrasas were constructed from the wakf of an elite family, which typically consisted of a building, piece of property, or funds that were donated specifically for the charitable purpose of helping others in need (Lapidus, 1984). Although madrasas possessed many benefits for students, founders of these institutions also received reward for their generosity on a social and spiritual level. During the eleventh century, when Nizamiyah was an operational madrasa in Iraq, funding and supporting these institutions enhanced the familial status of the founder and was thought to bring them close to their higher power (Lapidus, 1984).

Political in nature, the overall goal of Nizamiyah was to produce educated men who were capable of contributing to the bureaucratic class in Islamic culture (Blanchard, 2007). Although Nizamiyah had many immediate philanthropic notions, such as providing food and medical care, it also aimed to promote social mobility for Muslim men (Hefner & Qasim Zaman, 2007). Essentially, Nizamiyah has played an instrumental role shaping and perpetuating modern forms of education and philanthropy in modern Islamic society.

Works Cited

Blanchard, C. (2007). Islamic religious schools, madrasas: Background.

Hefner, R. & Qasim Zaman, M. (2007). Schooling Islam: The culture and politics of modern Muslim education. Princeton, NJ: Princeton University Press.

Lapidus, I. (1984). Muslim cities in the later middle ages. Cambridge, England: Cambridge University Press.

Makdisi, G. (1970). Madrasa and university in the middle ages. Studia Islamica, 32, 255-264. Retrieved from http://www.studiaislamica.com

Since the beginning of time people have used religion to help guide them through life. There are many different religions out there with different religious paths that all eventually lead up to the same end result, which is a higher power that we look up to (in most cases). Some religions are more common than others and are very well established around the world such as Christianity, Islam and Judaism. In 1017 the Druze faith branched off the Islamic faith and was established. (Wikipedia, 2014) The Druze faith is a relatively small Middle Eastern religious sect characterized by its close-knit identity and distinctive faith. They are a monotheistic religious and social community, found primarily in Syria, Lebanon, Israel and Jordan and account for approximately 2,000,000 of the world’s population. (Wikipedia, 2014) The Druze beliefs incorporate elements from Abrahamic religions as well as Gnosticism, Neoplatonism, Pythagoreanism and other philosophies creating a distinct theology known to highlight the role of the mind and truthfulness. (Britannica, 2014)

Conversion into this religion is not permitted, so due to the smaller extent of the people in this faith it is important that they have a strong support system for one another in order to maintain strength and posterity. One of the many things the Druze do for their community is support and fundraise for an orphanage with has now become a non – profit Druze organization with a social philanthropic institution for public services called Beit Al – Yateem.
This facility was established by Arif Al – Nakadi who had a great deal of passion for assisting those in need. With little support from the Lebanese social welfare service at first, Mr. Nakadi received the majority of the funds as a loan from the bank, and collateral of his personal properties. (Druze, 2014)

This project was financially very unsteady for Mr. Nakadi, but over the past thirty years the Druze Orphanage with the assistance of private and corporate donors the Orphanage now owns the main building along with the new administration and schooling buildings. The orphanage provides boys and girls who have no family or come from broken homes with housing, nourishment, clothing and schooling. The Orphanage now owns seven buildings in which 900 children are cared for. (Druze, 2014)

The Druze community is very supportive of their own people and has provided much assistance in maintaining the foundation for the Orphanage. I am of Druze faith and we host many events at our community center along with many Druze people in different cities or communities. This Orphanage has always been a focus of ours along with many other Druze foundations. During our events much of our proceeds are donated to the Orphanage, along with clothing drives which take place in hopes to provide these children with bright futures and the tools for great opportunities. (Druze, 2014) This summer I had the opportunity to visit this Orphanage with my family and it was such a blessing to see how strong of a community and belief system we have in order to work together and give these children the opportunities and care they have, otherwise who knows where they could have ended up based on their circumstances.

Works Cited

Druze Orphanage. (2014). Retrieved September 19, 2014, from:

http://www.druze-orphanage.org/

The Editors of Encyclopedia Britannica. (2014).Druze. Retrieved September 19, 2014, from: http://www.britannica.com/EBchecked/topic/172195/Druze
Wikipedia. (2014). Druze. Retrieved September 19, 2014, from: http://en.wikipedia.org/wiki/Druze

Acts of philanthropy occur in almost every population, all over the world. Often these acts stem from religious beliefs. In Islam, Allah is the owner of everything that exists (Jalili, 2006). From this comes the belief that wealth and money should be evenly distributed among the people in order to avoid the concentration of economic power within a few hands (Jalili, 2006). To understand how this wealth is evenly distributed we must turn to the Qu’ran.

In Islam, the Qu’ran is the religious text that Muslims follow for spiritual guidance. From the Qu’ran, two fields of charity developed: the required alms tax, known as zakat, and voluntary donations known as sadaqa, recommended to every Muslim (Singer, 2005). The two themes of giving are subtly different despite seeming very similar. Both involve charitable donations to those in need and both operate under the assumption that the donor is doing so with the best of intentions (Kochuyt, 2009). The main difference, in theory, between the two is that zakat is mandatory while sadaqa is not. This obligation to pay the zakat tax might mean that in reality the donor is not doing so because he wants to. Philanthropy is an altruistic act that is done for the benefit of others. Zakat involves giving and benefits those in need, but zakat is mandatory and therefore can be argued that it is not an act of philanthropy. It should be noted, however, that often the terms zakat and sadaqa are used interchangeably. It is generally assumed that, regardless of whether one gives out of obligation or free-will, the act is selfless and reflects the donor’s pure niyya, or intention (Kochuyt, 2009).

In theory, sadaqa is the more philanthropic act of the two. It is voluntary and therefore reflects more accurately the altruistic nature we associate with philanthropy. One such historical act of sadaqa involved the donation of a basic necessity: food.

Public kitchens in the Ottoman Empire, known as imarets, began in the 14th century and distributed food free of charge to those in need (Singer, 2006). These imarets were acts of sadaqa, meant to bring the wealthy founders closer to God (Singer, 2005). From a philanthropic perspective, the public kitchen, Singer (2006) argues, was an expression of the Ottoman desire to see all citizens, regardless of their standing in the social hierarchy, reap the benefits of the Ottoman Empire.

In Islam, charity is guided by the religious beliefs outlined by Allah in the Qu’ran. The two types of charity that emerge are zakat, a compulsory alms tax for the poor, and sadaqa, a voluntary donation. Regardless of whether giving is compulsory or a selfless desire to help, the charitable actions promoted through Islam help promote the idea of philanthropy. Giving and charity are important parts of the Islamic religion.

Works Cited

Jalili, A. (2006). A descriptive overview of Islamic taxation. Journal of American Academy of Business 8(2): 16-28.

Kochuyt, T. (2009). God, gifts, and poor people: On charity in Islam. Social Compass 56(1): 98-116.

Singer, Amy. (2005). Serving up charity: The Ottoman public kitchen. Journal of Interdisciplinary History

Singer, Amy. (2006). Soup and sadaqa: Charity in Islamic societies. Historical Research 79 (205): 306-324.

The Muslim tradition of sharing sacrificial meat with relatives and friends, and the poor and the needy, occurs during the religious celebration of Eid al-Adha, or the “Greater Eid” or “Festival of Sacrifice”, which is observed annually from the 10th to the 12th of the last month of the Islamic lunar calendar. The significance of the sacrifice is a solemn reminder that the essence of being a Muslim is a lifestyle of complete and total submission to Allah, including a willingness to sacrifice most cherished belongings in obedience to Allah. This is inspired by the ultimate sacrifice Allah asked of Ibrahim, and his only and most cherished son Isma’el, to prove their unquestioning devotion and obedience to him.

As told in the Qur’an, this occurred when Ibrahim was 99 years old, and Isma’el was about thirteen years old. Ibrahim was considered a prophet, and it was known that Allah communicated his desires to his prophets through dreams. Ibrahim had recurring dreams that he interpreted as Allah’s request for Ibrahim to sacrifice Isma’el in his name. Ibrahim did not question Allah’s wisdom so he approached Isma’el with his intention. Isma’el agreed that Allah’s request should be followed, and the two willingly proceeded with the sacrifice in Allah’s name. Allah rewarded their devotion by replacing Isma’el with a ram to be sacrificed, and made it a requirement of all Muslims to commemorate Ibrahim and Isma’el’s complete submission to Allah through this annual observance of their sacrifice.

The sacrifice is made after the Eid prayer, also called Salat al-Eid, which includes a reminder to the Muslim community that it has responsibilities and obligations towards Allah, and that good works, kindness, mercy and generosity are to be shown towards their fellow Muslims and humanity as a whole.

There are rules of the sacrifice that must be adhered to. The animal to be sacrificed must be one of the cattle approved by the Sharia (either a cow, camel, goat, lamb, sheep, ram, or buffalo), it must have reached a required age, it must be free from obvious defects and in good health, it must be the possession of the person who offers it as sacrifice (not stolen, jointly owned or held as collateral), it cannot be sold or given away once chosen for sacrifice unless being exchanged for something better. The person offering the sacrifice must be Muslim, must not remove any hair or nail between sunset the day before Eid until the sacrifice is done, must do the slaughter with one’s own hands (or appoint someone else if unable to do so, but must witness the slaughter), with the intention of the offering being a sacrifice (this is an intention of the heart and not to be spoken aloud), and must pronounce the name of Allah at the time of the slaughter (this is done whenever an animal is slaughtered throughout the year as a reminder that Allah has given them power over animals and allowed them to eat meat, and that life is sacred). If these rules are not adhered to, the sacrifice is considered unacceptable. The sacrifice is then divided into three shares, one share each going to the family, to relatives and friends, and to the poor and needy.

One purpose of giving sacrificial meat is to ensure that no poor or needy people are left out of this sacred celebration; it also symbolizes the willingness to sacrifice something that would be highly valued, in order to strengthen the community and help the truly needy, in recognition that all blessings come from Allah. If a family is wealthy enough to pay Zakaat, they must also provide a sacrifice. If they do not keep livestock they can contribute to a charity that will provide the poor with meat; if they do not have enough money to provide a sacrifice they can pool their money with others in the same situation to fulfill this obligation.

Works Cited

Eid al-Adha: Meaning of “The Festival of Sacrifice”. Retrieved Jan 25, 2011 from About.com: http://islam.about.com/od/hajj/a/adha.htm

Hamid, A. A. (n.d.). Eid al-Adha: Festival of Sacrifice, A Commemoration of the Devotion of Ibraheem and Isma’el. Retrieved Jan 25, 2011 from Mission Islam: http://www.missionislam.com/knowledge/eidaladha.htm

Imam Siddiqui, A. (n.d.). The Significance of Eid. Retrieved Jan 25, 2011, from Islamic Society of North America: http://www.isna.net/Islam/pages/The-Significance-of-Eid.aspx

Often Sadaqah is made in the form of a “waqf, which is a gift that is used to bring a return, with the profits being put towards charity. According to the Kerala State WAFK Board, the word “Waqf” has its origin in the Arabic term “Waqufa”, meaning to hold or tie up. A waqf is very similar to a charitable trust or endowment made in Western culture.

A waqf can be made in many forms, including books, agricultural machinery, cattle, shares, arable land, money, buildings, a business and more. Often the rewards for this type of charity continue even after the donor’s death and for as long as people continue to benefit from the waqf (Islamic Relief Worldwide, n.d.). In fact, a very central element to a waqf is its permanence (Encyclopedia of the Middle East, 2008). For a donation to be considered a waqf, it must be a form of continuous charity and the original gift can never be sold or altered (Islamic Relief Worldwide, n.d.). The only exceptions to these restrictions are when donors or trustees of the waqf violate the contract or if the founder or manager secedes from Islam (Encyclopedia of the Middle East, 2008).

According to the Kalifah Institute, throughout Islamic history there have been three types of waqf. In the first type, a religious waqf, all revenue generated by the original gift is spent solely on the operation and maintenance of mosques (Kalifah Institute, 2011). The second type, a philanthropic waqf, aims at supporting the poor segment of the society and the activities of the community at large (Kalifah Institute, 2011). Libraries, scientific research, education, health services, the environment, parks, roads, and bridges are all examples of projects and programs that are supported by philanthropic waqfs. The final type of waqf is called a posterity or family waqf, which ensures that the donor’s family and children be the first to benefit from the revenues of their waqf (Kalifah Institute, 2011). In this case only the surplus, if any, would be given to the poor. This last type of waqf is very interesting because it originated as a way to circumvent regulations In Islam that do not allow inheritance, causing wealth of individuals to become property of the ruler (Encyclopedia of the Middle East, 2008). Wealthy families donated properties as waqf, naming their sons as trustees. The trustee usually received 10% of the income, guaranteeing that at least some wealth remained in the family (Encyclopedia of the Middle East, 2008).
Today, charitable organizations such as Islamic Relief organize large waqfs to cover the costs for long-term projects. For example, donations from the public to the organization are pooled and invested according to the principles of Islamic Shari’ah, and the income is then used to help the poor (Islamic Relief Worldwide, n.d.).

Works Cited

Encyclopedia of the Middle East (2008). Waqf. Retrieved on February 3, 2011 from http://www.mideastweb.org/Middle-East-Encyclopedia/waqf.htm

Islamic Relief Worldwide (n.d.). Waqf Future Fund. Retrieved on February 3, 2011 from http://www.islamic-relief.com/Waqf/default.aspx?depID=16

Kalifah Institute (2011). WAQAF. Retrieved February 2, 2011 from http://www.islamic-world.net/economic/waqf/waqaf_mainpage.html

Kerela State WAKF Board (n.d.). Wafk. Retrieved February 3, 2011 from http://www.keralastatewakfboard.org/

Wikipedia (2010). Sadaqah. Retrieved February 2, 2011, from http://en.wikipedia.org/wiki/Sadaqah

A hospital is a building that houses sick and diseased individuals so that they can be treated and, ideally, cured by specialized medical staff. Absolutely central to the sophisticated medical care offered by modern societies, hospitals in fact evolved at a specific time and place – during the 4th century in Constantinople, as a form of philanthropic outreach by the newly Christianized Eastern Roman Empire. The Roman Empire split in half in the 4th century, spurred on by Constantine’s decision to establish Byzantium as his capital city, subsequently renamed Constantinople.

The collapse of the Western Empire, with the sack of Rome in 410 by the Goths, ushered in the Dark Ages for Europe. By contrast, the Eastern Roman Empire flourished until the city’s fall in 1453 CE to the Ottomans – another thousand years.
​
Constantine, who ruled from 306 to 337 CE, had converted to Christianity. With the division of the empire into two halves in 395 CE, the Eastern Roman Empire (or Byzantine Empire) became both Christian and Greek speaking. As Timothy Miller writes, “the ancient Hellenic heritage, the city environment, the Christian church, the monastic movement, the imperial bureaucracy, and the medical profession all participated in shaping and sustaining perhaps the most fascinating institution of the Byzantine Empire – its hospitals” (Timothy Miller, The Birth of the Hospital in the Byzantine Empire, 1997, p. 11).

The best description of an early hospital comes from the “typikon” for the Pantokrator monastery in Constantinople (of 1136 CE), a document that lays out the rules for establishing the “xenon” or hospital. Part of a larger complex, it featured 50 beds, divided into sections according to the type of illness and gender of patient, a large and hierarchical medical staff, independent managers and serving priests.

While classical Greece had generated a significant body of medical knowledge and a professional class of doctors, both imported into the Western Roman Empire, the concept of a hospital – a building that housed patients of all social strata to be tended by medical professionals with the aim of curing them – did not evolve until the 4th century in Constantinople. Patients either went to the doctor, or the doctor visited the patient. Alms houses also existed for the poor and for travellers, but not specifically for treating the sick. There were also earlier Roman examples of facilities that treated soldiers and slaves, but the xenons of Constantinople were revolutionary. Evidence suggests that the description of the Pantokrator xenon above closely resembles the facilities that were invented in the 4th century and would be recognized today as hospitals.

The conversation of Constantine to Christianity meant that he was both emperor and head of the church, “retaining significant religio-political functions” (Miroslav Ruzica, “Orthodox Christinity, the Nation-State, and Philanthropy: Focus on the Serbian Orthodox Church” in Philanthropy and Social Change). Ruzica argues that the Orthodox Christian Church was therefore “reduced to its spiritual functions” (Ruzica, p. 238), with a form of belief and worship that focused on the spiritual and the eternal, rather than the particular and the present – a focus on the mystical as a part of the process of theosis, of becoming Christ-like. But since Christ’s teachings were emphatic on the need to help the oppressed, the sick and the poor, it was the duty of the church, of the bishops, indeed of the emperor, to help these groups directly. Miller argues that the Christian concept of agape inspired the early church bishops to care for the sick as a form of religious duty, “as expressions of Christian charity” (Miller, p. 61). This care was also necessary for their spiritual well being, as part of their process of theosis. In addition, the emperor had extended tax immunities to the church, allowing the church to amass considerable wealth, which in turn was used to fund hospitals and other philanthropic projects, such as old age home and orphanages.

The church-led effort to help the sick was married to the robust tradition of pagan Greek medicine to create hospitals. In Byzantine culture, both priesthood and medicine were respectable professions, and often there was considerable overlap, in that priests studied and even practiced medicine. The early church rejected the idea that healing should be spiritual only, rather seeing in the practice of medicine the direct application of philanthropia or love in action. Early Greek church writings used the metaphor of Christ as a physician or healer, a metaphor also applied more broadly to the bishops.

However, some writers have pointed out that the number of beds, and therefore the number of patients helped, must have been very small relative to the total population. Ruzica argues that Orthodox Christian philanthropy was almost symbolic, rather than practical. The emperor, for instance, required the sick being treated in the Pantokrator hospital to pray for him, as a way of building up his spiritual “capital”. Regardless, the unique confluence of Christian philanthropy, imperial largesse, Greek medical knowledge and being situated in the capital of an empire all contributed to the development of the hospital, an institution for the public good that is now universal in advanced societies.

Afghan Muslims are responsible for carrying out the duties and rituals commonly referred to as the five pillars of Islam. These include the recitation of the creed (shahdah), daily prayers (namaz), almsgiving (zakat), fasting (ruzah) and pilgrimage (hajj), (Sitar, 1969).

In this paper I will be focusing on the zakat system as practiced in Afghanistan. Zakat, or almsgiving, means donating a percentage of one’s wealth to the needy or poor. Currently, many institutions and organization are surviving solely on zakat money within Afghanistan. Schools and orphanages actively collect zakat donations yearly, especially within the month of Ramadan. In fact, many of these orphanages rely heavily on their zakat funds for their annual budget. The poor and impoverished also receive much of their medical needs, schooling and basic daily living from this money. Thus, Islam has emphasized the importance of zakat and has used the Muslim religious text of the Quran to highlight its need within Muslim societies. According to the Encyclopedia of Islam, any Muslim who does not believe in the five pillars of Islam is not categorized as a Muslim. Also, the prayers of those who do not pay their zakat will not be accepted within Islam (Houtsma et al, 1913-1938). There is no specific amount of zakat that must be paid, but traditionally, in Afghanistan and other Islamic states, 2.5 % of one’s accumulated wealth over a year is given (Ahmad, 2009).

Every year my family and I send our zakat money to an orphanage in Afghanistan. I personally believe that orphans deserve most of our zakat funds since they experienced many traumas as result of the war and many of them lost their parents and other love ones. At the orphanage, they are in a safe and clean environment with people that cares about them and the children are able to study to build their future.

Works Cited

Ahmad, M.A. (2009). Zakat fund -concept and perspective. 2, 197-205. M.th.Houstsma et al., eds. (1913-1938) The Encyclopedia of Islam: A Dictionary of the Geography, Ethnography and Biography of the Mohammedan peoples. London: Brill Publishers.

Mohammad, F.Z. (1991). Prospects of poverty Eradication through the existing zakat system in Pakistan. The Pakistan Development Review, 1119-1129.

Sirat, A.S. (1969). Islamic study review: sharia and Islamic education in modern Afghanistan. Middle East Journal, 23(2), 217-219.

Islam is the second largest religion in the world and still growing. There are five pillars which are obligatory acts of worship: The Testimony of Faith, Prayer, Giving Zakat, Fasting the Month of Ramadan, and The Pilgrimage to Makkah. (Leslie, 2010)

The third pillar is Zakat which means “purification” and “growth”. Giving zakat means “giving a specified percentage on certain properties to certain classes of needy people”. It is required that every year 2.5% of one’s wealth is given away to the poor and needy. (Pennington, 2009) This may be in form of gold, silver, cash, stocks, bonds, live stock etc. (Leslie, 2010) In regard to gold, silver, and currencies Prophet Mohammad stated that the Nisaab amount, which is the minimum wealth that one must hold for one year is equivalent to 85 grams of pure gold. (Pennington, 2009) Zakat is to eliminate greed and selfishness and to help those in their community in need. Many poor communities and people rely on Zakat received, if Zakat is paid regularly their will be no distinction between the wealthy and poor. (El-Khouly, 2004) Zakat makes Islam the first welfare system in history that redistributes part of the wealth of the rich among the poor as a way to achieve social justice. (Pennington, 2009)

Sadaqah on the other hand is voluntary charity, it is for those who would like to give more than their obligatory Zakat. It is used sometimes as a way of bringing blessings to special occasions such as weddings, anniversaries or times of sadness. (Ghazaali, 2009) An example of when Muslims are most likely to give sasaqah is during Ramadan which is the holiest month to give to those in need. It is also emphasized to give sadaqah in secrecy as this makes sure that those receiving their feelings are respected as well as there identity is kept secret. (Ghazaali, 2009) Also the other difference from Zakat is there is no specific amount that needs to be given.

Works Cited

Dindang, N. Ways and Virtues of Sadaqah. Retrieved from http://www.wefound.org/sadaqah-byNorlain.htm

El-Khouly, E. (2004). Zakah: Connecting Humanity. Retrieved from http://www.islamicity.com/articles/Articles.asp?ref=IC0410-2496

Ghazaali, I (2009). What is Sadaqah? Retrieved from http://www.uwt.org/site/article.asp?id=170

Leslie, L (2010). Ramadan and charity: What is Zakat?. Retrieved from http://muslimvoices.org/ramadan-charity-zakat/

Pennington, R (2009) Charitable Giving: The practice of Zakat. Retrieved from http://muslimvoices.org/zakat/

Giving is an important part of religious practice in the Islamic tradition. The fact that there are two different forms of giving, one that is obligatory (zakat) and one that is voluntary (sadaqa), shows that philanthropy is highly valued in Islam. Both forms of charity are a way of balancing out social inequalities, or in other words “part of an effective social apparatus to ensure distributive equity and social justice” (Ansari, 1992).

In Islam, almsgiving should be done out of religious commitment rather than compulsion. Muslims are always striving for communities based on submission and service, “working for a more just world, not just a personal path to salvation” (Ellwood & McGraw, 1999). In the Islamic tradition giving is said to bring you closer to god and is proof of one’s faith. “Allah will deprive usury of all blessing, but will give increase for deeds of charity: for He loves not creatures ungrateful and sinner.” (Qur‘an, 2: 276, as cited in Dindang, n.d.)

In the Islamic tradition there are five pillars, or duties that are essential for all Muslims to practice, and one of these pillars (the third pillar) is almsgiving or zakat. Zakat is the obligation to give a percentage of your income (roughly 2.5 percent of your wealth or more if you have a higher income) to those in need. Donations were made primarily to the mosque but in some instances the collection of zakat is the responsibility of the state. Either the mosque or the state would manage and distribute the funds to the communities that needed it the most.

Zakat also plays an important role in development in Islamic society. Zakat is not only distributed to the poor but is also used for various projects that create opportunities to help the poor become more self-sufficient. For example, zakat can be used to help generate employment opportunities and create other sources of income for the poor. Muslims are actually discouraged from giving to those who are able work because this facilitates dependency and thwarts individual development. If the poor work hard, Muslim societies believe that creating job opportunities for them will help fight poverty.

Sadaqah is a voluntary form of giving and can be in the form of money, time, or efforts and given at any time by the poor or the wealthy. “The more we give sadaqah the more we increase our eeman (faith) and thus, expect Allah’s rewards both in this world and in the life hereafter” (Dindang, n.d.). According to Islamic teachings there are seven principles one must observe in the giving of sadaqah: Sadaqah must be done sincerely for the pleasure of Allah and not to gain praise or recognition.
It is best not to reveal what we give or do as sadaqah.
Sadaqah must be from a lawful source.
Begin charity with your dependents.
Don’t delay in the giving of sadaqah or show lethargy or negligence in the giving.
Do not count the sadaqah you give.
Do not expect favor or reward from any person for the sadaqah you give. (Dindang, n.d.)

The holy month of Ramadan is also a time of giving among many Muslims. It is a time of fasting and prayer in the Islamic tradition and often many Muslims have a surplus of money, food, or time during Ramadan and therefore will give more sadaqah. One form of giving sadaqah is waqf, which is a donation usually in the form of property or land and is used to support the poor or needy or it is used to “support charitable activities through the return from its investment” (Abuarqub & Phillips, 2009).

Islamic giving traditions not only show the ethical dimension of Islam but also Muslims’ commitment to god and their willingness to help those in need. Muslim society deeply values hard work, education, and giving back to the community, all of which are crucial in the fight against poverty.

Works Cited

Abuarqub, M., & Phillips, I. (2009, July). A Brief History of Humanitarianism in the Muslim
World. Retrieved from Islamic Relief Worldwide website: http://www.islamicrelief.com

Ansari, M. (1992). The American Journal of Islamic Social Sciences. Islamic Perspectives on
Sustainable Development. Retrieved from http://i-epistemology.net

Center for Development Services (CDS): Philanthropy for Development. (n.d.). Development in
Islam. Retrieved from http://www.neareast.org/phil/en/page.asp?pn=40#full

Dindang, N. (n.d.). Ways and Virtues of Giving Sadaqah. Retrieved from

http://www.wefound.org/sadaqah-byNorlain.htm

Ellwood, R., & McGraw, B. (1999). Submitting to the Will of God: The Building of the House

of Islam. In Many Peoples, Many Faiths (p. 377-430). Upper Saddle River, NJ: Prentice Hall

“Compassion, social justice, sharing and strengthening – these are all encompassed in the Quranic articulation of the ethical concept of charitable giving.” As giving and moral values became fundamental elements in the growth of Muslim practice, charitable giving and the process for collecting and distributing these monies soon became institutionalized, and giving in the form of zakat was created. Zakat is a method of obligatory giving, in which one must give a minimum 2.5% per lunar year of their total wealth. While Zakat is frequently compared to the Christian tradition of tithing, it primarily contributes welfare only to the poor and deprived. It is not considered a burden, but rather an integral part of Islamic faith. Through this form of charitable giving in the Islamic culture, zakat helps to achieve economic equality and improve the well being of all members of society through religion, economics, and social consciousness.

Firstly, zakat is a representation of the Islamic belief that acknowledges God as the sole owner of everything in the universe. God has put his faith in the wealthy, trusting that they will properly distribute their money to those in need. As stated in the Book of Zakat, “zakat in Islam is not a voluntary act of charity in which a rich man gives to the poor out of his own sweet will, rather it is in his belief in God and the Hereafter.” Similar to that of prayer and devotion, zakat is an act which is thought to lead God’s believers closer to Him. Zakat is deemed so important in the Islamic faith that it is mentioned at least one hundred times in the Qur’an. Consequently, it is noted that “the prayers of those who do not pay zakat will not be accepted.”

Secondly, “the institution of zakat is the cornerstone of the Islamic economic system. [It] works to ensure an equitable distribution of wealth and establishes a safety net for needy members of society.” Zakat encourages people to invest and distribute their wealth for the greater good of society, rather than letting it accumulate over time. It is often argued that “zakat is the most effective measure to improve the economic condition of the “have-nots.” By providing debt relief and enhancing price stability, the poor are given a fair chance to amend their way of life with the hope of being able to support themselves one day. Funds collected during prosperous times can also relieve the economic burden of society during periods of depression.

Lastly, “zakat is a means of compulsory redistribution of wealth in a way that reduces differences between classes and groups, thus preventing the many social disorders from which Communist and Western societies alike suffer.” Zakat is not used merely to meet the present needs of the poor and needy, but serves other functions that deeply affect social life.” The Quran outlines eight categories of disbursement, each of which contributes to the benefit of society. For example, by distributing wealth to the poor and those owing money, it solves the problem of indebtedness, which ultimately leads to peace and stability in the community.

Therefore it can be concluded that through religion, economics and social consciousness, zakat contributes extensively to economic justice and the enhanced well being of members in Islamic society. With poverty statistics growing considerably each and every day around the world, there is much to learn from the practices of the Islamic faith in charitable giving. Not only could Western society benefit economically with such practices put in place, it could help to shed even more light on issues such as poverty and homelessness and change the perception of those less fortunate around us, thus solving many societal issues.

Works Cited
Nanji, A. (March 1, 2000). Charitable Giving in Islam. Alliance Magazine. Retrieved January 27, 2010, from http://www.alliancemagazine.org/en/content/charitable-giving-islam.

Zakat. Wikipedia. Retrieved January 27, 2010, from http://en.wikipedia.org/wiki/Zakat.

Sareshwala, Z. (n.d.). The Institution of Zakat and its Economic Impact on Society. Retrieved January 27, 2010, from http://islamicequity.co.in/admin/adminfiles/articals/zakat_economic_systemfinal.pdf.

El-Khouly, Dr. E. (October 25, 2004). Zakah: Connecting Humanity. IslamiCity. Retrieved January 27, 2010, from http://www.islamicity.com/articles/Articles.asp?ref=IC0410-2496.

University of Southern California. (2007). The Book of Zakat: Translation of Sahih Muslim, Book 5. Center for Muslim-Jewish Engagement. Retrieved January 27, 2010, from http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/muslim/005.smt.html