SOCIAL WELFARE IN ISLAM

ever ruined anyone.” And we have never heard of anyone who, due to his generosity to good causes, has been impoverished. This is because the generous alms-giver has God’s promise that He will shower him with greater bounties (THE QURAN 2: 268). On the other hand, false generosity, that is, extravagant expenditure for show or selfindulgence can and does lead people to ruin. The Quran makes the point that publicity should never be the motive for an act of charity (THE QURAN 2: 271). We must remember that we can seek God’s pleasure only if our motives are pure. The test of charity lies in giving away not just things that we have discarded, but things that we greatly value. The Quran states, “Charity is for those in need”(THE QURAN 2: 273). This is a general condition to help people in need; whether they are good or bad, on the right path or not, Muslims or non-Muslims. We are not supposed to sit in judgement on these matters. It is worth reiterating here that the chief motive in charity should be God’s pleasure and our own spiritual good. This verse was revealed in the first instance in Medina, but is of general application. The concept of charity in Islam is thus linked with justice, and is not limited to the redressal of grievances. It implies, apart from the removal of handicaps, the recognition of the right that every human being has to attain the fullness of life. Inspired by the traditions of the Prophet, the spirit of helping others to earn God’s pleasure has been best reflected in Muslim society in the field of education. Following the dictum: “The greatest charity is for a Muslim to learn something and then teach it to others” (Ahmad), Muslims in large numbers have devoted themselves to the enlightenment of others in the field of education, generation after generation. They did this individually and also by establishing primary schools and colleges. These educational institutions, set up in the house of the teacher or in separate buildings, generally levied no charges for instruction. Wealthy people helped in the running of these madrasas, not only through Zakat but also by making them endowments (wakf) of their properties, the income from which met the needs of these schools. Orphans and poor people were given stipends in addition to board and lodging. Wakf is a permanent form of charity which is called sadaqa jaria. It covers, in addition to giving an education to the needy, such good