69

研究ノート

Islamic Morality as a Core Value for the Conceptof Charity Work:
A Case Study from Qaradawi’s Explanation
Iyas Salim Abu-Hajiar

Introduction
Scholars from non-Muslim background have developed a number ofdifferent notions and arguments with regard to the concept of civic movementsin the Islamic World. On the one hand, a group of scholars believe that “Islam
does not in fact recognize the legal personality of the individuals in which his
1rights are secured to him and vested by the law.” This group claims a lack ofindividual autonomy within the religion, which functions as an obstacle to thedevelopment of democratic civil spheres by the free exchange of views, and thus
to the participation in organizing civic organization and the engagement in2

political parties. Some of the scholars, in the same line, argue that the conceptof civil society, in Arab and Muslim societies, is used as a “vehicle for vying forpolitical and social reform.” In other words, Islamists’ view of civil society is,according to this group, to stand in clear contrast to the “uncivil” nature of the3state or rather to the secular state. On the other hand, there are scholars whobelieve that the perception of charity work or civic activism somewhat finds its
origins in the Judeo-Christian tradition that is now, however, extending into4

Islamic dimensions. A British scholar from this school of thought, Augustus
Norton, explains that Islamic charity work is becoming now a force of Muslims’
5

integration in contemporary European society. He argues that scholarshipon the Islamists “has been overly textual,” and that such studies failed to6understand the nature of civic activism in Arab Muslim societies.

The objective of this article is to analyze the fundamental nature of civic
movements in the Islamic World from a Muslim scholar’s perspective. This
article will examine the concept of “charity work” in the writings of Yusuf
Qaradawi, a renowned scholar of Islam who utilizes a variety of disciplines
within the religion. In particular, this study will explore Qaradawi’s views

70

同志社グローバル・スタディーズ

第2号

on moral values in Islam which he considers are reflected in the Quran andHadith (Prophet Sayings). An attempt is also made in this study to clarify how
Qaradawi explains the uniqueness in the characteristics of charity work. For
this purpose, the present article will explore the major topics dealt with by
Qaradawi’s writings to explain the relationship between morality and charity
in Islam. It will provide an overview of Qaradawi’s writings on the principles ofIslam’ that call for charity: how he delineates the underlying Islamic principles
that would urge the practice of Islamic charity work. Moreover, the article will
briefly discuss Qaradawi’s explanations about the Islamic concept of morality
and its impact on the on-going Islamic civic movements.
Qaradwi is among the most recognized contemporary Muslim scholars
throughout the Islamic and Arab Worlds. He has written more than one
hundred thirty books spanning through his over sixty years’ career in thescholarly field and activism. He is also known for his frequent appearance inhighly popular weekly TV program which is a part of the Pan-Arab TV-network
Al-Jazeera. Thus, he stretches his activities further to an activist, and reflects avoice of Arab people, though he is originally a scholar. By so doing, he impacts
the general public.
At the outset of the Arab revolutions, or so called Arab Spring, Qaradawi
became a regular face on Arab media supporting the youth and revolutions in
Egypt, Tunisia, Libya and the current reform movements in the Arab world.
His books are well sought-after by those who have engaged in the resurging
dynamic civil society activities, namely, NGO activists, and humanitarianand developmental program officers. One of his latest books, The Principles ofCharity Work in Islam in Light of the Scripts and Sharia Goals, has been oneof the most read books written by him, and focuses solely on the topic of charity
work.
Qaradawi explains, in the introduction of his book, that he was requestedby the Qatari based NGO, the Qatari Red Crescent Association, to write abook about charity work in Islam that would comprehensively discuss theconcept of charity work in accordance with Islam. The Qatari NGO took on the
responsibility to distribute the book to its staff and partners all over the world,both Muslims and non-Muslims. The book, now available in the world market,
serves as a reference book for those working in the field of civic activism, as
the book guides what Islamic principles are in this sphere. His second edition

Islamic Morality as a Core Value for the Concept of Charity Work: A Case Study from Qaradawi’s Explanation

71

mentions that he supports the works of the Qatari Red Crescent Association
and appreciates the distribution of his book. He also states that “the purposeof the book is “to show how Islam cares about charity work in general and7

introduce the detailed framework for such a concept in theory and practice” He
and the supporting with the creation and

1. Charity work in Islam
Qaradawi explains that charity work, or “the work to do good,” is one of thebasic aims of the message found in Islam. The Sharia (Islamic Laws) names thefundamentals in religion: the protection of religion, self, lineage, mind, money,8

and states some kind of honor acquired through life. However, Qaradawi
explains that charity work was not excluded within these fundamentals, but
implicitly included in it the first top priority of the religion. Religion has been
considered, according to Qaradawi, as the top priority of the Sharia by oldscholars, and thus recognized at its core. In this priority, the knowledge oftruth leads to both belief and the love of good deeds, and consequently leading9

to doing deeds and charity.

The word charity “khair” is mentioned in the Quran and “Hadith” (Prophet
Sayings) in different words, terms and names. Among others are “Bir” (Piety or
dutifulness), “Ihsan” (kind act or benefaction), “Rahma” (mercy or compassion),“Sadaqa” (alms or charity), “Tafrij al Kurba” (relief, driving away of worries or10

grief), and “Ighathit al Malhouf” (relief or aid of the sorrowful or grieved). The
diverse terms and definitions pertain to charity, “Khair,” the actual meaning
and its attributes. Nevertheless, Qaradawi maintains the usage of the word
“Khair” in Arabic as charity.
The well-known Arabic English dictionary, Al Mawrd, defines the term
“Al Amal Al Kheiri,” as “charity work,” in English as the following: Charity,
beneficence, benefaction, benevolence, philanthropy dole, almsgiving,11

performance of good deeds. Qaradawi explains that the Quran and Hadith(Prophet Sayings), the basic references in Islam, mention charity work in
different ways which instruct believers to carry out and encourage the abovementioned practice. Quran and Hadith also forbid standing against charity
work or warning against it. They praise those who do charity work and vilified
those who do not. Both Quran and Sunna (Sayings and Actions of the Prophet

72

同志社グローバル・スタディーズ

第2号

Mohammad) praised the action of performance of charity work and otherinstances praised those who call for it, cooperate for it and compete for its
12

sake.

Qaradawi summarizes several principles in which Islam calls for charity
or rather urges believers to do charity work or “Khair.” The principles arevalidated with constant reference to verses from the Quran and prophet
sayings. The writer attempts to facilitate to common reader an easy approach
to know and ponder the true principles for charity work in Islam. After all, it is
the purpose of his work to make those working in the field of charity or anyone
interested in dealing with charity understand how Islam’s two main sources,
13

Quran and Hadith, deals with, embraces, enhances and encourages charity.

2.The principles of Islam’s Call for Charity Work2.1. Performing Charity.
Qaradawi considers that the essential principle of charity is, as a matterof fact, the practice of charity, performing charity. This is because, according
to Qaradawi, the idea of the real practice causes believers to act upon charity.
He refers to the Quranic injunction which clearly calls for the performance ofcharity, “O you, who have believed, bow and prostrate and worship your Lord
14

and do good - that you may succeed.” Another verse reference states that “[a]nd whatever good they do - never will it be removed from them. And Allah isknowing of the righteous.”

15

The renowned fourteenth century Ibn Kathir elaborated in his famouswork of commentary of the Quran that no good deed or charity work is absent
from the knowledge of Allah and that God repay those who perform it with
16

“Thawab,” the reward in heaven after death. Ibn Kathir commentary on the
Quran is probably one of the most persistently sought after by many scholars
and ordinary Muslims over the past centuries. It is important to refer backto such a historical scholarly figure like Ibn Kathir to find out additional
interpretation and insights on the meaning of verses as a general scholarly
practice.
In the section entitled, “the Mere Saying of “Khair” or Goodness orCharity,” Qaradawi refers to the Quranic reference, “[...] and speak to people
17

good.” Here, Qaradawi reinforces the use of the verse with a saying of Prophet

Islamic Morality as a Core Value for the Concept of Charity Work: A Case Study from Qaradawi’s Explanation

73

Mohammad, “Who he believes in Allah and Day of Judgment speaks good or18

better not say anything.”

2.2. Readiness to Do Charity.
The following Quranic verse talks about how a believer must be ready to
do charity and be prepared to perform it, “[a]nd hasten to forgiveness fromyour Lord and a garden as wide as the heavens and earth, prepared for therighteous-, Who spend [in the cause of Allah] during ease and hardship andwho restrain anger and who pardon the people - and Allah loves the doers of
19

good.” . In another verse, the Quran states, concerning this particular point,that “They believe in Allah and the Last Day, and they enjoin what is rightand forbid what is wrong and hasten to good deeds. And those are among the20

righteous.” The Quran clearly puts high emphasis on this particular point asshown in the following, “It is these who hasten in every good work and these21

who are foremost in them” . Qaradawi mentions that this verse especiallyrefers to those who are conscious of God and therefore more so inclined on
doing charity work.
2.3. The Outdoing For The Sake of Charity
The Quran says, “[i]f Allah had so willed, He would have made you a single
people, but (His plan is) to test you in what He hath given you: so strive as in arace in all virtues. The goal of you all is to Allah; it is He that will show you thetruth of the matters in which ye dispute.”

22

Qaradawi elaborates that charity

to Muslims is a cause to exert more efforts in being generous for social causesthat would contribute to elevating of poverty, raising levels of education, easing
the suffering of the weak portions of society. The implication of the use of the
Quran is basically to go back to the most important book source in Islam whichmeans touching directly the conscience of the people.
2.4. Appealing for Charity
The author refers to the Quran to substantiate his point, “[a]nd let there
be [arising] from you a nation inviting to [all that is] good, enjoining what isright and forbidding what is wrong, and those will be the successful.”

23

Thus,

Qaradawi emphasizes that one can find that the Quran is calling believers forcharity works.

74

同志社グローバル・スタディーズ

第2号

2.5. The Prompting of Charity Work
Qaradawi relies on a couple of references from the Quran to support thispoint. The first, “[h]ave you seen the one who denies the Recompense? For thatis the one who drives away the orphan- And does not encourage the feeding of
the poor.”

24

Also, “Indeed, he did not use to believe in Allah, the Most Great,25

nor did he encourage the feeding of the poor.” Additional citation is, “No! But
you do not honor the orphan, and you do not encourage one another to feed thepoor.”

26

Islam does not only make obligatory the feeding the “Miskeen,” theneedy, but also prompting the act of looking after the Miskeen such as his food,27

expenses and required basics of life, as Qaradawi explains.
2.6. The Intention of Doing Charity work.

If a person does not have the means to carry out charity work, explains
Qaradawi, then, he/she can compensate it by holding sincere intentions forthe desire and wish to do charity work. Actually, the mere intentions of one
person, who wishes to have the means to give to charity, can be considered of28high value and praise by Allah. Intentions held by individuals can contributeand strengthen social solidarity, empathy and community cohesion with moral
concern and sympathy.
2.7. The Performing of Charity Regardless of How Small or Trivial the Size ofCharity.
The author here shows how far Islam values charity even if it is considered
too small or insignificant. He maintains that in the eyes of God, it is big.
Such small charity for one person seems to carry no value at all but for those
who seek it, it could turn into a meaningful difference. The author refers to a
Quranic verse that eloquently expresses the point, “[s]o whoever does an atom's
29

weight of good will see it.” In another verse in the Quran, “ Indeed, Allah does
not do injustice, [even] as much as an atom's weight; while if there is a gooddeed, He multiplies it and gives from Himself a great reward.”

30

Moreover,Qaradawi mentions the great and well-known Hadith of Prophet Mohammad,“(O people!) [s]ave yourselves from the (Hell) Fire even if with one half of adate fruit (given in charity), and if this is not available, then (save yourselves)by saying a good pleasant friendly word.”

31

This Prophet saying is widelyused and repeated in many occasions and places where a charity activity isIslamic Morality as a Core Value for the Concept of Charity Work: A Case Study from Qaradawi’s Explanation75

normally held. Charity collectors commonly use the above-mentioned Hadith byrepeating the Saying in an attempt to encourage charity givers to donate andnot to underestimate the value of donation no matter how small it is.
2.8. Dispraising Those Who Hinder Charity Work
Qaradawi argues that just as the Quran praises those who do charity and32

prompt others to do so, it also strongly dispraises those who hinder charity.

Referring to the main source in Islam, the author cites the following, “Anddo not obey every worthless habitual swearer [and] scorner, going about withmalicious gossip -A preventer of good, transgressing and sinful.”

33

Qaradawi

interprets that by stating that such a person is identified with certain
characteristics. A person who prevents or hinders the work of charity or the
performance of any goodness is a self degrading person, backstabbing person,
spreads rumors among people, obstructs goodness, aggressive and sinful. The
description of such a person is expressed powerfully in the Quran in Arabic as“Manna lilkhair”; a preventer of good.
2.9. Cooperating in Charity Work Constitutes “Faridah” (Religious Duty)
One of basic principles of charity in Islam is the obligatory nature ofcooperating for charity work. Qaradawi states that “a human being is small
by him/herself alone but much more with the brothers and sisters and friends.
Whatever one person cannot do, the group, Jamaa, can do.”34

The writer cites

the Quran to support his argument, “And cooperate in righteousness andpiety, but do not cooperate in sin and aggression. And fear Allah; indeed,
Allah is severe in penalty.”

35

This Quranic verse is quite well known among

Muslims and repeated in various occasions. Muslim people usually utter the
aforementioned verse when occasions arise to stress a fact, even if it is so
obvious, that society cannot function without the cooperation of its member
on good causes. There are even names of NGOs that carry the word “Tauanu,”36

meaning cooperate in Arabic, as a title of certain organizations. Qaradawi
goes further to describe the necessity of cooperation between the ruler andpeople which is of high value among Muslims. He supports that the Quran has
a verse saying that “He said that in which my Lord has established me is better[than what you offer], but assist me with strength: I will make between you
37

and them a dam.” Moreover, the author mentions a prophet saying that urges

76

同志社グローバル・スタディーズ

第2号

cooperation and solidarity among community members. The prophet says, “A
believer to another believer is like a building whose different parts enforce eachother. The Prophet then clasped his hands with the fingers interlaced (while
saying that).”38

2.10. Rewarding All Those Who Participate in Charity Work
It is an important aspect of charity work in rewarding those who put
efforts into the work of charity and deliver its benefits to the people who needcharity. Individuals assisting and helping in delivery of charity are regarded
with high esteem. The writer cites a story told by Prophet Muhammad’s wife,
Ayisha, who said that “the prophet said, when a woman gives in charity someof the foodstuff (which she has in her house) without spoiling it, she will receive
the reward for what she has spent, and her husband will receive the reward
because of his earning, and the storekeeper will also have a reward similar toit. The reward of one will not decrease the reward of the others.”39

3. The Inherent Characteristics of Charity Work in Islam
3.1 Comprehensiveness of Charity
Qaradawi expands on the subject by explaining that there are certain
characteristics in Islamic Charity Work that differentiate it from other religions
or philosophies. According to him, the first is the comprehensiveness of charity;
40

in other words, the subject to whom Charity is given. He explains that a
Muslim extends help and assistance to whomever in need whether near or
41

far, a friend or enemy, a Muslim or non-Muslim, a human or animal. Despite
particular emphasis on extending help to relatives and friends, charity anddutifulness must reach out beyond the immediate community. Islam recognizes
the rights of strangers and those who are “far away” in the name of Islam if
they happen to be Muslims. And non-Muslims receive charity and assistance42

from Muslims in the name of humanity.

Qaradawi illustrates how Islam urges Muslims to spread “Khair,”Goodness, and Charity Work to all. The author explains the Quran forbids
Muslims to hate certain people and to be fair towards them. That Muslims haveto show mercy and show dutifulness because a Muslim is a merciful person.
He cites the related Hadith, “No one enters Heaven unless he is merciful.” His

Islamic Morality as a Core Value for the Concept of Charity Work: A Case Study from Qaradawi’s Explanation

77

companions asked, “Oh Apostle of Allah, we are all merciful. Then, he said, “It
is not the mercy towards your friend but the mercy to the public in general.”43

Qaradawi explains further this essential principle by stressing that nonMuslims live under the sway of Allah, eat from God’s bounty and at the sametime not deprived from God’s mercy and piety. The Author reminds us of the
Quranic injunction that instructs Muslims how to deal with non-Muslims who
do not show aggression and who are peaceful, “Allah does not forbid you fromthose who do not fight you because of religion and do not expel you from yourhomes - from being righteous toward them and acting justly toward them.
Indeed, Allah loves those who act justly.”

44

Moreover, the author talks about those who fall as prisoners in wars
and how Allah obliges believers to ensure the good treatment of prisoners inproviding food and not to inflict hunger or thirst upon non-Muslim prisoners,
even if a prisoner was a fighting solider. Once a soldier falls as a captive or
prisoner, he is entitled to his right for access to food, drink and good conduct
45

that is suitable for a dignified human being.

The same Islamic principles extend to treatment of birds and animals. The
author tells of a story about the Prophet, “When Prophet Mohammad told his
companion about a man who experienced extreme thirst, found a well, went
down inside it and drank. As the man was leaving the well, he found a dog sothirsty that the dog was eating the sand out of thirst. The man said to himselfthat he was in the same dire situation moments before. Then, the man went
down again to the well, filled up his hands with water and let the dog drink it.
God thanked the man and forgave him. The prophet companions then asked;
are we rewarded even in treating animals? The prophet, then, replied, with any
living being.”

46

3.2. Diversity of Charity
The second characteristic is diversity of charity. The individual Muslims or
Muslim society extends charity in different forms and not restricted to one way.
Charity is translated into different methods according to the needs of people
and according to the ability and means of a charity giver. Charity could be inmaterial means or answering to the emotional and intellectual requirement
like education and culture. That includes psychological support as to bringhappiness, wiping off a tear, talk about the person’s worries and concerns and78

同志社グローバル・スタディーズ

第2号

induce people with confidence in God and assist to get rid of despair in the47heart of others.

Qaradawi describes numerous forms and aspects of how to give charity.
They range simply from donating money to providing objects for assistance.
Charity can be in the form of “Sadaqa Jariya,” meaning a continuous charity.
Islamic Waqf is, by the way, considered to be a form of “Sadaqa Jariya” inwhich the benefit or fruit of a designated charity is solely for one purpose.
Qaradawi provides the example of allocating a certain sum of money to be
spent over a certain duration of time, like a million Dinar to be used over a48

period of ten or twenty years specifically for a certain purpose.

Giving charity is also about answering the immediate need of a community
in the form of a project. The funding comes from a charity source where a groupof charity givers combine efforts together for funding a project for solving apending problem for a given community such as a village or a certain groupbelonging to a particular trade. He illustrates further in the following example.
A group of individuals decide on establishing a factory funded by Zakat moneyin order to provide opportunities of employment as a way of charity. In anotherexample, a number of individuals, charity donors, buy a land as investment for
agricultural use. The outcome or financial gains can be utilized as a source of49

charity.

Charity can be done in terms of providing one’s own time and efforts.
For example, a medical doctor allocates his own time as a charity in order tovolunteer for the treatment of patients freely or with minimum charge for
specific number of hours every week or month for the sake of seeking God’s
satisfaction. Qaradawi asserts that in some cases, charity with efforts and time
50

can be more valuable than donating money. He further stresses that all kindsof charity is acceptable because it complements the need of society and Umma
(Islamic community).
Prophet Mohammad encouraged and instructed all kinds of charity in all
aspects of life and not only in the form of money. To give one example, there
is what is called the social “sadaqa,” social charity, where people are highly
encouraged to resolve problems between two feuding individuals or people.

51

The importance of taking part actively in establishing the social peace andharmony is vital and the action taken is considered Sadaqa or charity. In one
52

Hadith it is mentioned, “the good word is charity.” Also, the Prophet says, “[a]Islamic Morality as a Core Value for the Concept of Charity Work: A Case Study from Qaradawi’s Explanation

79

53

nd your smile in the face of your brother is charity.”

Moreover, the humane Sadaqa, another type, is also highly elevated among
Muslims. It means ranging from taking care of the weak to simply guiding a
stranger to the right directions. Removing harmful object from public places is54

considered Sadaqa in preventing causing harm to people.
3.3. Continuing of Charity

The third characteristic of charity in Islam is Continuity or sustaining
it. This is a highly important characteristic and feature because charity workfor Muslims is either a regular “Fridah” (Religious Obligation) or irregular“Faridah”. The regular “Faridah” is bound by certain rules, such as Zakat and“Zakat Al Fitr;” a form of Zakat obligatory during the month of Ramadan. The
irregular “Faridah” is the type of charity given to those who hold the right, in away, or qualified for it such as relatives, the needy, the stranger or traveler, “Ibn
Al Sabeel” (meaning literally son of road). The aim of the irregular “Faridah”
55

is to relieve the destitute and rescuing the troubled ones. These are theobligations that the Muslim holds them in belief and attempt to carry them out
in order to cleanse one’s self and to seek God’s Satisfaction.
A Muslim is always ready to volunteer for the charity work other than the
obligatory religious tasks. According the Quranic verse, “And they feed, for thelove of Allah, the indigent, the orphan, and the captive. (Saying), we feed you
for the sake of Allah alone: no reward do we desire from you, nor thanks.”

56

Qaradawi interprets the verse that God praises those believers who volunteer
for charity and they deserve God’s Heaven and satisfaction.
Doing charity, including intention, is part of a Muslim’ life. Here
Qaradawi further says that if a Muslim can do charity, he/she would have todo the utmost to implement it. If he/she cannot, then, it is by possessing theintention in the heart and by praying that someone else can cover it or evenguide another person towards it. Reason for that is to gain similar “thawab,”
57

reward, like the actual charity provider. The author cites a saying of Prophet
Mohammad concerning this point, "There is a “Sadaqa” to be given for every
joint of the human body; and for every day on which the sun rises there is a
reward of a “Sadaqa” (i.e. charitable gift) for the one who establishes justiceamong people."

58

God gives “Thawab,” for every action a person participates in or commits to80

同志社グローバル・スタディーズ

第2号

no matter how trivial this action is. Here Qaradawi refers again to the Quran,“So whoever does an atom's weight of good will see it.”59

The conduct of daily life of the companions of the prophet is normally taken
seriously by Muslims. The companions are the first ones to follow the “Sunna”,
actions and sayings of the prophet, therefore Muslims consider the companions,“Sahaba,” as the first and best Muslims to apply the true Islamic way. Charity
work and Sadaqa became an integral part of a Muslims conduct. One story goesthat one man in Egypt was known for being generous and gave much charity.
When asked why he was always ready to give charity, he replied that he heard
from one of the prophet’s companions, saying that the prophet said, “Sadaqa is
like the believer’s shadow in the day of judgment.”

60

3.4. Power of Motivation
The fourth characteristic and feature of charity in Islam is the power ofmotivation. In this basic aspect of Islamic Charity Work, Qaradawi refers to“powerful motivation combined with vigorous infusion that attracts a person
to love charity, exerts oneself towards action, awaken the call for it and its
continuity, compete in realizing charity and accomplish its demands.”

61

3.5. The Good Intention of the Principle of Charity
Finally, the fifth characteristic of charity work in Islam is the goodintention or the good will towards the principle of Charity. Here, Qaradawi
stresses the importance of the individual’s inner intention, meaning that
Charity must be given and for the sake of good only without any impurity or
62

ill-feeling. He explains that the goal of charity can be realized through thereligious, moral evocation; non-mundane nor materialistic. In Islam, no charity
is accepted from a person who uses it a method of deceiving people or winningvotes in elections as we see candidates do in some Arab Countries. He goes onby saying that we see in these countries often carry out charity work where
the real intention is not charity itself but rather to win people’s votes during
elections. Islam looks at the whole through the moral normative standard
63

where there is not separation between morality and life.

Islamic Morality as a Core Value for the Concept of Charity Work: A Case Study from Qaradawi’s Explanation

81

4. Motivation of Charity Work in Islam
Qaradawi outlines three major aspects of such powerful motivations for
Charity in Islamic context. Muslims are seeking the satisfaction of Allah, moral
64

motivation and finally attaining blessings and bequeathment in this life.
4.1. Seeking God’s Satisfaction

Qaradawi considers the satisfaction of God, “Mardhat Allah,” the mostimportant of motivation. He supports that by quoting the Quran, “And theexample of those who spend their wealth seeking means to the approval ofAllah and assuring [reward for] themselves is like a garden on high groundwhich is hit by a downpour - so it yields its fruits in double. And [even] if it is
not hit by a downpour, then a drizzle [is sufficient]. And Allah, of what you do,
is seeing.”

65

Also, “The example of those who spend their wealth in the wayof Allah is like a seed [of grain] which grows seven spikes; in each spike is ahundred grains. And Allah multiplies [His reward] for whom He wills. And
Allah is all-Encompassing and knowing.”

66

Qaradawi explains what the “seeking of satisfaction of Allah” means.
It means asking for heaven, “Janna,” and that in the heavens are the true
rewards and happiness. The author adds that Heaven, “Dar Al Naeim,” theHouse of Happiness, is not only restricted to physical sense but it is also
“Dar Al Redwan,” the House of Satisfaction, granted by Allah. This spiritual
powerful motivation was the driving force of many of the “Sahaba,” Prophet’s
companions, upon hearing the Quran instructing action of goodness, charity.
Their hearts responded quickly. The “Sahabas” transformed the principle ofcharity into work and implementation without any hindrance of selfishness
or the love of this life only because the “Thawab,” Reward of Allah, is greater.
67

And what God possesses is good and everlasting. Again he refers to anotherverse, “Never will you attain the good [reward] until you spend [in the way of
Allah] from that which you love. And whatever you spend - indeed, Allah isknowing of it.”68

4.2. The Moral Motivation
The second most important power of motivation is the Moral Dimension.

82

同志社グローバル・スタディーズ

第2号

Qaradawi points out how the Quran regards those Muslims who give andperform charity by summarizing Quranic descriptions of such believers. The
Quran calls them “Al Mutaqeen,” the pious ones, or those conscious of Allah.
As the verse says, “This is the Book about which there is no doubt, a guidance
for those conscious of Allah; Who believe in the unseen, establish prayer,and spend out of what We have provided for them.”

69

Numerous descriptions

describe charity doers that elevate their status as believers. They are describedas “Mumeneen Haqan,” true believers, people of understanding or thosegifted with understanding hearts, “ulu Al albab.” Also, they are called thebeneficent or doers of good, “Al Muhseneen,” and the righteous, “Al Abrar.”
Such description carries powerful moral and religious meanings for many
individuals.
4.3. The Blessings in Daily Life “Ikhlaf”
According to Qaradawi, the third most powerful motivation for doing
charity work in Islam is the blessings and compensation in this life, “Ikhlaf.”
Islam as a religion combines both “two goods”: the good of this life and the70

good of the afterlife. Here the author refers to this life by using the religious
term, “Dar Al Dunia,” meaning the House of This Life, in which motivation forcharity work is applied and connected. However, Qaradawi explains that the
motivations connected to the hereafter life, life after death, is the more powerfulincentive and possess more influence. To explain further, when a person gives
charity or participates in charity work, such a person would feel the “blessings”
filling his/her life; be it family or money in which God bestows upon the doer of71

charity more goodness and many folds of growth and purifying. Qaradawi goesback to few verses in the Quran that are connected to the above, “But whateverthing you spend [in His cause] - He will compensate it; and He is the best of72

those who grant Sustenance.”

The concept of “Ikhlaf,” meaning bestowing from Allah, is stressed further
by Qaradawi that God bestows upon the charity doer health, serenity, inner
peace, harmony among family members, uprightness or integrity of his/her73

children, blessings of money; in all, a person simply lives a good life. Qaradawi
supports his explanation by the Quranic verse, “Whoever does righteousness,whether male or female, while he is a believer -We will surely cause him tolive a good life, and we will surely give them their reward [in the Hereafter]Islamic Morality as a Core Value for the Concept of Charity Work: A Case Study from Qaradawi’s Explanationaccording to the best of what they used to do.”83

74

5. Islamic Morality
In one of his books titled, Our Islamic Message in the Age of Globalism,
Qaradawi touches upon the basic concept of morality in Islam. He states that
Islam stresses comprehensiveness of morals in all aspects of life. There is nodivision in Islam between science or knowledge and morality, between economy
and morality, between politics and morality, and between war and morality.
75

All simply follow morality. Here, he refers to the Quranic injunction ”Yehave indeed in the Messenger of Allah a beautiful pattern (of conduct) for any
one whose hope is in Allah and the Final Day, and who engages much in the76

77

Praise of Allah.” Also, “And indeed, you are of a great moral character.” Thereference is to show how the Quran describes Prophet Mohammad as a humanbeing of the highest moral character. This is what elevates the individual being
closer to God and people at the same time by practicing a moral life. In anotherbook, The Muslims and Globalism, Qaradwi points out morals besides Iman,“Faith,” as a way to resist the onslaught of cultural globalization that madepeople a prey to modern machine of consumerism.”78

Qaradawi describes morality further by stating that Islam does not accept
the saying “the goal justifies the means.” He says the goal must have an honor
and the decency of the means combined together. For Muslims, making money
through bribes, profiting from interest, cheating on trade, then, build a mosque79

or establish a charity project is not allowed in Islam. He points out that “Ihsan,”beneficence, is required for a human, animal, plants and for earth; water, air
80

and all other factors in environment. Morality, therefore, is being a practicaland integral part of the whole. Its values become the embodiment of our own
questioning of actions and consequences in human interaction and in all
aspects of environmental surrounding.
In this regard, Qaradawi argues in his book, Features of Muslim Society,that solidarity in a given society must extend to generational pace in Umma.
He means that one generation does not have the right to monopolize theresources of the hidden or known resources to the point of consuming it andleave nothing for next generation. The current generation must take into
account the needs of the next generation as the insightful, merciful father who

84

第2号

同志社グローバル・スタディーズ

is keen on leaving behind a condition of self-sufficiency and independence for81

his kids.

At the end, Qaradawi explains that no nation in the world can keep up its
existence and protect its identity or work in the pursuit of its ideals without82

morality. He says, “[m]orality is the protecting fence of nations.” That if sucha fence is broken, societies become exposed to danger. Laws alone do not protect
nations from deterioration and deviation for the conscience must protect its
83

laws.

Therefore, morality is a religious obligation as Qaradawi asserts. It is apractical necessity and no individual can succeed or be happy or achieve a goal
without morals and virtues supplying him/her with strength and protection
from deterioration. He elaborates with a statement saying, “Islam considers
morality the fruit of faith, even one branch of faith.”84

It is the feelings and sense of urge among Muslims from all walks of life
to apply their “Iman,” belief or Faith, into actions in all possible directions, toturn the faith into a continuous charity, “Sadaqa Jariya,” and a lasting reward,“Hasana Daema.” Qaradawi points out that stressing such deeds have rewards
85

continuing as long as both life and human exists.

The author gives numerous examples on charity work implemented indifferent causes historically. Islamic waqf charity institutions were in integral
part of daily life among Muslims. Waqf was known, for example, for taking
care of abandoned cats. Islamic Waqf institutions looked after migrating birds
reaching Muslim lands where people encouraged helping the birds survive theirlong journeys. Qaradawi points to the belief or “Aqida” in Islam in producing
and encouraging such considerate feelings toward living beings as far as taking
care, for example, of lost cats, or even migrating birds. Until recent past, theso called “Cats home” in Damascus housed more than 400 cats, especially the86

blind ones were provided with food and care. Islamic society is a society ofsolidarity and mercy where the strong shows mercy to the weak and the richto the poor and so on. Prophet Mohammad said, “Believers in their solidarity,
love, mercifulness and sympathy is like the human body; if one part complains,
the rest of the body reacts with fever and stays up all night.”

87

Finally, is it civic society what Islam terms as charity work? Qaradawi
considers the Islamic principle of “Tawhid,” Unity of God, as the true basisof brotherhood among people. He said that, “the deities do not become

Islamic Morality as a Core Value for the Concept of Charity Work: A Case Study from Qaradawi’s Explanation85

brothers to worshipers but worshipers become brothers in front of the Godof worshipers.”

88

The principle of “Tawhid,” unity of God, is the essence ofIslam and it carries powerful significance to individual actions and motivation
in looking after fellow human beings, environment and seeking true social
justice. Contemporary Western academics have reconsidered the notion andimplication of Islamic Charity work. The perceived Judeo-Christian monopoly
on charity has been challenged by the Islamic dimension. Only till recently,
charity in Islam was thought of a “parallel world” and not being part of theaid activities or even taken seriously. This is being challenged now. In Europe,
89

Islamic Charity is now becoming a force of integration in Europe. According torecent research, “Some of the most important international charities operating
today are explicitly Christian (Caritas Aid, World Vision, Order of Malta) or
strongly influenced by Christian values such as Oxfam, Save the Children, the
Red Cross. “But, one can go further and argue that the entire Western traditionof charity, resulting in today’s enormous NGO sector, has historically deep
90

religious roots that are not always noticed.”

Conclusion
Qaradawi explains throughout his many works and books, as elaborated
above, that Islam strongly urges believers to do charity work. He stresses thefact that Charity work is one of the basic aims of Islam. The two main sourcesin Islam, the Quran and “Sunna,” prophet’s sayings and conducts, mention
charity work in different ways, instructing and encouraging believers to carryout charity. Qaradawi outlines several Islamic principles calling for charity
from the mere performing of charity, readiness, etc., to being a religious duty.
Charity work in Islam is different from other religions or philosophies as
being characterized by certain features. Qaradawi outlines the characteristics
of charity in Islam in the comprehensiveness of charity, diversity of charity,
continuing and sustaining of charity, power of motivation and the goodintention of charity. The motivation for performing charity in Islam is of apowerful dimension that ensures its continuity and sustains consistency. The
most important aspects of motivation are seeking the satisfaction of Allah,
moral motivation and “Ikhlaf”, the blessings and bequeathment in life.
Qaradawi explains that Morality is a religious obligation and it is a

86

同志社グローバル・スタディーズ

第2号

practical necessity in the individual’s life in order to succeed and be happy.
Morality encourages good deeds and actions that are rewarded in this life andhereafter. Charity work is an action that expresses solidarity and brotherhoodand translates into extending assistance, relief, support and cooperation.
Muslims see morality, if not connected to religion, leave impact or effect on thelife of individual and society. Thus, charity work or civic action both in Islamic
terms lead to assistance, development and protecting the dignity of humanbeings.

Endnotes
1 Michalle Browers, Decomcracy and Civil Society in Arab Political Thought (New York, Syracuse
University Press, 2006), 2.
2 Ibid.,3.
3 Ibid.,23.
4 Interview with Jonathan Benthall, “ Islamic Charity Organizations Are a Powerful Force forIntegration,” http://en.qantara.de/Islamic-Charity-Organizations-Are-a-powerful-force-forIntegration/8338c8407ip471/
5 Interview with Jonathan Benthall, “ Islamic Charity Organizations Are a Powerful Force forIntegration,” http://en.qantara.de/Islamic-Charity-Organizations-Are-a-powerful-force-forIntegration/8338c8407ip471/
6 Sara Roy, Hamas and Civil Society in Gaza: Engaging the Islamist Social Sector, (New Jersy,
Princeton University Press, 2011), 17
7 Yusuf Qaradawi, The Principles of Charity Work in Islam: in Light of the Scripts and Sharia
Goals (Cairo, Dar Al Shuruq, 2008), 15.
8 Qaradawi, The Principles of Charity Work in Islam, 22.
9 Ibid
10 Ibid.,25
11 Munir Baalbaki and Rohi Baalbaki, Al-Mawrid Dictionary: English-Arabic, Arabic-English(Beirut, Dar Ilm Lilmalyeen, 2003), 528
12 Qaradawi, Principles of Charity Work in Islam, 25-26
13 Ibid.
14 Quran 22:77.
15 Ibid., 3:115.
16 Quran.muslim-web.com, http://quran.muslim-web.com/?lang=en.
17 Quran (2:83)
18 Sahih Bukhari, Book of Adab, Hadith No.6019, http://www.searchtruth.com/searchHadith
19 Quran 3:133-134.
20 Ibid., 3:14.
21 Ibid., 23:61.
22 Ibid., 5:48.
23 Ibid., 3:104.
24 Ibid., 107:1-3.

Islamic Morality as a Core Value for the Concept of Charity Work: A Case Study from Qaradawi’s Explanation

87

25 Ibid., 69:33-34.
26 Ibid., 89:17-18.
27 Qaradawi, The Principles of Charity Work in Islam, 28.
28 Ibid., 28.
29 Quran 99-7.
30 Ibid., 4:40.
31 Sahih Bukhari, Book 73, Hadith No. 52, http://www.searchtruth.com/searchHadith.
32 Qaradawi, The Principles of Charity Work in Islam, 29.
33 Quran 68:10-12.
34 Qaradawi, The Principles of Charity Work in Islam, 29.
35 Quran 5:2.
36 Qaradawi, The Principles of Charity Work in Islam, 29.
37 Quran 18:95.
38 Sahih Bukhari, Book 43, Hadith No. 626, http://www.searchtruth.com/searchHadith.
39 Mohammad Muhsin Khan, trans., Summarized Sahih Al-Bukhari, Arabic-English (Riyadh:
Maktaba Dar-us-Salam,1996), Hadith No. 720
40 Qaradawi, The Principles of Charity Work in Islam, 35.
41 Ibid., 35.
42 Ibid.
43 Masnad, Hadith No. 1454, http://www.searchtruth.com/searchHadith.
44 Quran (60: 8)
45 Qaradawi, The Principles of Charity Work in Islam, 36-37.
46 Bukhari, Hadith No. 2363, http://www.searchtruth.com/searchHadith.
47 Qaradawi, The Principles of Charity in Islam, 37-38.
48 Ibid., 38.
49 Ibid.
50 Ibid., 38-39
51 Ibid.,39.
52 Bukhari, No.2707, http://www.searchtruth.com/searchHadith.
53 Termethi, No.1956, http://www.searchtruth.com/searchHadith
54 Qaradawi, The Principles of Charity in Islam, 40.
55 Ibid., 41-42.
56 Quran 76: 8-9.
57 Qaradawi, The Principles of Charity in Islam, 42.
58 Bukhari, hadith No. 870, http://sunnah.quran.com/view/urn/25340.
59 Quran 99: 7.
60 Masnad, Hadith No.,18043, http://sunnah.quran.com/view/urn/25340.
61 Qaradawi, The Principles of Charity in Islam, 43-44
62 Iibid., 47.
63 Ibid., 47.
64 Ibid., 45-46.
65 Quran 2: 265.
66 Ibid., 2: 261.
67 Qaradawi, The Principles of Charity in Islam, 33-45.
68 Quran 3: 92.
69 Ibid., 2:2-3.

88

同志社グローバル・スタディーズ

第2号

70 Qaradawi, The Principles of Charity in Islam, 46.
71 Ibid., 46.
72 Quran 34:39.
73 Qaradawi, The Principles of Charity in Islam, 47.
74 Quran 16:97.
75 Yusuf Qaradawi, Our Islamic Message in the Age of Globalism (Cairo: Dar Al Shuruq, 2004),
96.
76 Quran 33: 21.
77 Ibid., 68: 4.
78 Yusuf Qaradawi, The Muslims and Globalism (Cairo: Dar Al Shuruq, 2006), 56.
79 Ibid., 97.
80 Ibid., 97.
81 Yusuf Qaradawi, Features of Muslim Society (Cairo, Dar Al Shuruq, 2001), 232.
82 Ibid., 98.
83 Ibid., 98.
84 Ibid., 94.
85 Qaradawi, The Muslims and Globalism, 146.
86 Ibid., 146.
87 Sahih Bukhari, Hadith # 2231, http://www.searchtruth.com/searchHadith.
88 Yusuf Qaradawi, Radical Secularism Confronting Islam (Cairo, Dar Al Shuruq, 2006), 122.
89		Interview with Jonathan Benthall, “Islamic Charity Organizations Are a Powerful Force forIntegration,” http://en.qantara.de/Islamic-Charity-Organizations-Are-a-powerful-force-forIntegration/8338c8407ip471/
90 Jonathan Benthall and Jerome Bellion-Jourdan, The Charitable Crescent: Politics of Aid in the
Muslim World (New York: L.B. Tauris. 2003), 87.

Bibliography
Benthall, Jonathan, and Jermoe Bellion-Jourdan. The Charitable Crescent: Politics of Aid in the
Muslim World. New York: L.B. Tauris & Co.Ltd, 2003.
Browers, Michealle, Decomcracy and Civil Society in Arab Political Thought. New York, Syracuse
UniversityPress, 2006.
Bukhari,Sahih.searchtruth.com/searchHadith. http://www.searchtruth.com/searchHadith(accessed 8 25, 2011).
Interview with Jonathan Benthall, “Islamic Charity Organizations Are a Powerful Force forIntegration". http://en.qantara.de/Islamic-Charity-Organizations-Are-a-powerful-force-forIntegration/8338c8407ip471/ (accessed 8 22, 2011).
Kathir, Ibn. quran.muslim-web.com. http://quran.muslim-web.com/?lang=en (accessed 8 27, 2011).
Khan, Muhammad Muhsin. Summerized Sahih Al-Bukhari, Arabic-English. Riyadh: Maktaba
Dar-us-Salam, 1996.

Islamic Morality as a Core Value for the Concept of Charity Work: A Case Study from Qaradawi’s Explanation

89

Munir, Baalbaki, and Baalbaki Rohi. Al-Mawrid Dictionary: English-Arabic, Arabic English.
Beirut: Dar Al Ilm Lilmalyeen, 2003.
Qaradawi, Yusuf. Radical Secularism confronting Islam. Cairo: Dar Al Shuruq, 2006.
—. Features of Muslim Society. Cairo: Dar Al Shuruq, 2001.
—. Muslims and Globalism. Cairo: Dar Al Shuruq, 2006.
—. Our Islamic Message in the age of Globalism. Cairo: Dar Al Shuruq, 2004.
—. The Prinicples of Charity Work in Islam: In Light of Scripts and Sharia Goals. Cairo: Dar Al
Shuruq, 2008.
Quran
Roy, Sara, Hamas and Civil Society in Gaza: Engaging the Islamist Social Sector. New Jersy,
Princeton University Press, 2011.