Sunday, May 18, 2025

Remembering My Mother: Third Anniversary (18th May 2025)


Epigraph:
(Reading Time: 7-8 minutes)

“O soul at peace, return to your Lord, well-pleased and pleasing. So enter among My servants, and enter My Paradise.”
— Qur’an 89:27-30

“Our Lord! Forgive me, my parents, and the believers on the Day when the reckoning is established.”
— Qur’an 14:41

________________________________________________________________

18th May 2022.

It has been three years since my dear Ammi passed away. This happened in front of my eyes. She was in her room, in her bed. With three long breaths, the fourth one was cut short. My mother was received by the angel. She remained blessed in having a full-fledged life into her mid-eighties.

I stayed with her throughout, barring a few years when I left for education and greener pastures. The best part of my life with her remains the association my three children had with her, the eldest being 30 and the youngest 23 years old then. Ammi was at her best with my three little children and thrived on exchanging humourous acts and anecdotes between them.

She was a disciplinarian and an alumnus of Pindi Convent pre-partition. When I was in Class 7 back in 1975, on returning from school, I remained busy playing outdoors and did not pay heed to my Ammi’s repeated call for lunch. Finally, when I got free and went to Ammi and asked for lunch, she replied: “The lunch is there, but you shall not have it”. I can safely vouch for myself that since that day, I have always had my meals on time!

My Ammi had put me in a boarding school, Lawrence College, in Murree, in Class 8th. The year was 1976. Based on my not-so-good academic performance, she used to make a trip with my younger brother, who was with her at home from Jhelum back then and take a private bus to reach Pindi. From there, she used to walk quite a bit to another venue where she got on a Murree-bound bus and was dropped off at Bansra Gali. From there, it was a good 2-kilometer upward walk to the College Main Gate and then quite a bit of a downward walk to the Senior School. My Ammi used to walk the whole bit and meet the concerned Teacher in the Staff Room. I dare women today to walk that route in one go! My Ammi used to do so, leaving early morning from Jhelum on a private non-air-conditioned bus.

This was a rudimentary parent-teacher meeting back then, and in vogue today! After the meeting, I used to walk with Ammi back to Bansra Gali and cry, waving her goodbye and returning to my dormitory. She travelled the same route back to Jhelum with my younger brother Arif. Later, when at the University in Lahore doing my engineering, she used to ask me with an air of humour and twinkling eyes if there was a need for her to meet the university Professor!

She married my father in the spring of 1957 and moved to East Pakistan (now Bangladesh). My father was an engineer serving the British Steamer Company there. A new leaf of life for Ammi. She was blessed with my eldest brother, whom they named Asif. As a young engineer, my father had his home on a steamer. That is where my mother lived with him. Asif passed away owing to dehydration when only 8 months old in 1958. Till the very last, both my father and mother never forgot Asif. How could they? The memory of Asif remained etched in their indelible memory.

I married a lovely coy lady, Hureen. We stayed with our parents throughout. My parents thoroughly enjoyed them. At times, Hureen used to be livid with my eldest child Waleed’s endless antics and would want to put some good sense in him, he would rush to my parents’ room and hide between them. My parents, too, would not let Hureen do anything and would assure her they’d take care of the matter! Waleed was put in a boarding school, Cadet College, Hasanabdal, in 2005. His Dadi (my mother) travelled with us to his new school and prepared his bed and cupboard the way she did for me back in 1976.

My middle son, Khalid, was read out of his favourite book, Winnie the Pooh, by my Dadi every night, having his sleep time milk. Khalid, being fond of pets, his Dadi used to ensure he always had one. A pigeon. A parrot. A hen. A rabbit. A Labrador. When Khalid was put in the same boarding school, Dadi repeated the same regimen with him, making him settle down in his new dormitory.

My youngest, Ahmed, once remarked to his mother that whenever he leaves for school, he sees Dadi (grandmother) giving two biscuits to Dada (grandfather) in their morning tea. When my wife shared this with my mother the next day, my mother, speaking to Ahmed, said that whenever she is giving biscuits to Dada, you seem to be passing through our door! It took a while for Ahmed to appreciate the humour in this!

My father passed away early in the morning of 29th April 2012. My Ammi, at times, used to call me Zafar when I lay down beside her in the evening! And why not? She hadn't for a moment let her husband be missed from her bedside. At times, my Ammi confided in me that she wanted to be with Zafar. And why not? God created the first pair on earth as husband and wife. This is the core human relation and building block of a society.

My youngest, Ahmed, started sleeping with my Ammi. That was a great source of strength for her. Ammi used to recite her Qur’an post fajr namaz and had to switch on the room light, while Ahmed used to switch it off, muttering that his sleep is being disturbed – and she switched back on again! Ammi used to enjoy this! While sitting on her bedside sofa, she tickled his feet with her walking stick to wake him up for school. My children ensured their grandmother remained busy and usually used to hang out in her room, all three of them, and spend some time doing their activities there.

Ammi started fading away. I could see the shine in her eyes getting dimmer, and I realized the inevitable. My wife took care of her, and whenever she accompanied her to the hospital, the doctor would invariably ask if she was her daughter. My wife knew the medicines and details about my mother’s health. Ammi used to tell the doctor that she was her Florence Nightingale.

In her late years, Ammi wrote her memoirs “Anwar Nama”. My Ammi’s name was Anwar. With her flailing memory, she had my elder brother, Jamshed Bhai, recollect and rearrange her past life and had him type on the laptop. The ending lines of her memoirs dedicated to her husband were the famous lines of the Indian song: “Zindagi aur kuch bhee nahein; Tayree mayree kahanee hai”. Roughly translated as Other than being a love tale about you and me, life itself is nothing.

One thing about death is that it does not end a person’s existence. It is a gateway to eternity. A life promised by God, having His chosen servants inherit His Eternal Kingdom of Paradise, those who remain aware in fulfilling the rights of God and fellow human beings. The certainty of the advent of the Hereafter, as the Qur’an puts it in Chapter 69, Verse 20: “I always thought that (one day) I shall have to face my reckoning”; Ammi’s life reflected this realization. Her actions always remained in sync with her words. Never to miss her prayers and fast and feed the have-nots of the society, as the Qur’an aptly puts it in Chapter 76, Verse 10: “…they used to feed the poor, the orphan and the captive even though they themselves were in need of it”.

My parents freed the neck of an elderly couple who used to work at our home. The couple was in debt, a vicious cycle of paying off the compound interest of the loan. My father met the loaner and covered the principal amount along with the accrued compound interest. Qur’an says in Chapter 9, Verse 60: “Charity, in reality, is only…for the release of necks…”.

They endeavoured and laboured to put some good sense in me till their very last. The Qur’an says in Chapter 53, Verse 39: “a man shall only receive in the Hereafter what he has earned in this world”. I testify that whatever iota of goodness I have in me is the endeavour of my dear father and mother. Whatever evil I have in me is a product of my evil self. May God reward our parents in the Hereafter for all the goodness we exhibit here. It is a direct consequence of their consistent endeavour. Ameen.

Allahummagh firlahu warrhamhu, Allahumma adkhilhul jannata maa al abrar. (May God forgive my mother and father and have mercy on them. May God make them enter His cherished Paradise with His righteous servants). Ameen!

The Qur’an, Chapter 89, Verses 27-30: “He will say: “O you with a contended heart, return to your Lord such that He is pleased with you, and you are pleased with Him. So, enter among My servants, and enter My Paradise”.

Anon!

They don’t make ‘em like 'em anymore!

Aamir Iqbal Yazdani

Monday, May 5, 2025

Five Years of Purposeful Presence: Reflections on My YouTube Journey with the Qur’an

 Five Years of Purposeful Presence: Reflections on My YouTube Journey with the Qur’an

Epigraphs (Reading Time: Under 5 minutes)

"Do not go after what you know not, because eyes, ears, and heart, all of them shall be questioned."
(Qur’an 17:36)

"Believers! If any wrongdoer [from among these who call out to you] comes to you with important news, fully investigate it lest, overwhelmed by emotions, you attack a nation; then later you feel ashamed of what you did."
(Qur’an 49:6)

These verses serve as a moral compass in our era of rapid information dissemination, reminding us to seek knowledge responsibly and verify information before acting upon it.


A Journey of Reflection and Responsibility 


Marking the fifth anniversary of my YouTube journey dedicated to Qur’anic reflections fills me with gratitude and a profound sense of duty. From the outset, I have aimed to present the Qur’an not merely as a text to recite but as a living, contextual message that speaks to our times.

The Qur’an instructs:

"…and through this Qur’ān keep waging a great jihad with them."
(Qur’an 25:52)

This verse has been the cornerstone of my mission: to engage in a significant intellectual and moral endeavour, not through confrontation, but through sincere exploration of God's Word, contextualized within its historical and linguistic framework.

In today's digital landscape, where virality often overshadows veracity, the Qur’an's guidance is ever more pertinent:

"Believers! If any wrongdoer [from among these who call out to you] comes to you with important news, fully investigate it lest, overwhelmed by emotions, you attack a nation; then later you feel ashamed of what you did.”
(Qur’an 49:6)

This underscores the imperative to communicate truthfully, avoiding distortion or sensationalism, and upholding the principles of sincerity and humility.


Social Media: A Tool for Good

Social media is a powerful tool—its impact is determined by our usage. It can distract or enlighten, serve ego or truth. I view it as a remarkable facility that is accessible to all, breaking traditional barriers and connecting souls globally.

However, with such access comes responsibility. We must be mindful of the time we allocate to these platforms, ensuring they do not detract from our familial and spiritual obligations. Just as our elders balanced entertainment with responsibilities, we too must find equilibrium.


Embracing Individual Talents

Each soul is endowed with unique potential. The Qur’an reminds us:

"Do they allocate the mercy of your Lord? It is We Who have allocated among them the means of their livelihood in the life of this world  and have allocated them in such a way that We have raised some in status above others so that they can mutually serve each other…”
(Qur’an 43:32)

This verse presents a profound economic and social philosophy—each person’s place and provision are not a sign of superiority or inferiority, but of interdependence. The leader needs the farmer, the writer needs the carpenter, the teacher needs the tailor. Each contributes through divinely gifted roles.

God not only acknowledges these differences—He celebrates them. The Qur’an declares:

“and the soul and the way it is perfected”
(Qur’an 91:7)

This powerful oath reflects how God takes pride in His creation, like a sculptor delicately forming a sculpture, first shaping its form, then perfecting its inner harmony. Each soul is sculpted with distinct proportions—intellectual, emotional, and physical—tailored for a unique purpose. This is not random but intentional, meaningful, and precious.

In the age of social media, this becomes a universal invitation: share your light. Not for vanity, but to uplift, heal, teach, and build. Whether you're a poet, educator, artist, caregiver, or artisan, your voice matters. You are part of God’s diverse orchestra, and your note is vital.


Looking Ahead with Gratitude

Thank you to all who have supported this journey through sharing, feedback, or simply listening. Your engagement is integral to this mission. If these reflections have deepened your understanding of the Qur’an, all praise is due to God.

As I embark on the sixth year, I reaffirm my commitment to sincerity, thorough research, contextual relevance, and, above all, truth. May we continue to grow and strive together, embracing the mighty endeavor through the Qur’an.

With gratitude and hope,
Aamir Iqbal Yazdani

 

Thursday, May 1, 2025

May Day (Labour Day) from Haymarket to the Holy Kaaʿba: Labour, Human Dignity, and the Qur’anic Ethic of Equality

Epigraphs (Reading Time: Approximately 10 minutes)

“All mankind is from Adam and Eve. An Arab has no superiority over a non-Arab, nor does a non-Arab have superiority over an Arab; a white has no superiority over a black, nor a black has any superiority over a white—except by piety and good action.” Excerpt from the Prophet’s Last Sermon

“I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin, but by the content of their character.”
—Martin Luther King Jr., Washington, 1963 


Every year on May 1st, nations around the world observe Labour Day or May Day commemoration of the long, arduous struggle for workers’ rights, fair wages, and human dignity in the face of exploitation. The date finds its origin in the Haymarket Affair of 1886 in Chicago, where workers rallied for an eight-hour workday and many lost their lives in the face of violent repression. This moment became a global symbol of the labor movement’s fight for justice in industrialized societies.

Yet, while modern legal frameworks began addressing labor exploitation in the late 19th and early 20th centuries, Islam had already established a robust ethical framework over thirteen centuries earlier. The Qur’anic message and the Prophetic tradition systematically challenged the legitimacy of slavery, color-based discrimination, and economic injustice long before they became points of international consensus.


1926: When the World Finally Defined Slavery

Following the devastation of the First World War (1914–1918), the newly formed League of Nations undertook the monumental task of addressing global injustices, including slavery. The 1926 Slavery Convention was a pioneering step in defining and outlawing the practice on legal grounds. It defined slavery as:

“The status or condition of a person over whom any or all of the powers attaching to the right of ownership are exercised.”

The treaty prohibited:

  • The buying and selling of human beings
  • Forced labor without consent
  • Denial of autonomy and family life
  • Punishment without legal recourse
  • Inheritable enslavement

This was a landmark in international law, yet strikingly late in moral history, especially when compared with Qur'anic teachings of the 7th century.


The Muslim Absence in the League of Nations

Notably, Muslim countries were absent from the formation and deliberations of the League of Nations. Although the Ottoman Empire still formally existed, it held no sway in this new world order. Why?

The Muslim world had lost its leadership in science, education, and technological advancement. While Europe surged ahead during the Renaissance—amplified by the adoption of the printing press, which became central to the dissemination of knowledge—the Muslim world resisted such change. This historical resistance to innovation had long-term consequences.

By the time the League was formed, the Muslim world was fractured, colonized, and politically irrelevant. Figures like T.E. Lawrence ("Lawrence of Arabia") were actively involved in dismantling the Ottoman Empire. The abolition of the Caliphate in 1924 marked a turning point, ending a political-religious institution that had endured since Abu Bakr (r.a).

In the post-colonial era, the establishment of the Organization of Islamic Cooperation (OIC) in 1969 was an attempt to restore some collective Muslim agency. However, the OIC has remained largely symbolic—a muted, impotent, and ineffectual body in global politics with little capacity to influence the international community meaningfully.


The Qur’an: A Moral Blueprint for the Abolition of Slavery

Long before the 1926 Convention, the Qur’an and Sunnah laid down a transformative ethical code to address the institution of slavery, not through abrupt legal decrees, but by initiating moral and structural reforms to dissolve it from within society gradually.

1. Humanization of Slaves

And all of you worship God and associate none with Him. Show kindness to parents, and also be kind to relatives, to orphans, to the destitute, to neighbours who are your relatives, and to neighbours you do not know, and to those that keep company with you; similarly, to the traveller and slave men and women in your possession. God does not like the arrogant and the conceited,”
(Qur’an 4:36)

The Qur’an commands believers to treat all individuals as human beings with compassion and justice, including slaves, placing them within the moral circle of ethical responsibility. This is the first and foremost step undertaken by God to treat them as equals. 

2. Emancipation as a Moral Virtue

“…And what will make you comprehend what the difficult path is? It is the freeing of a slave.”
(Qur’an 90:12-13)

The act of freeing a slave is presented as the highest form of righteousness, incentivized through spiritual reward. This is the second step taken by God in having the freeing of necks as one of the highest virtue!

3. Legal Emancipation through Contract (Kitābah)

“And those who seek a contract [of emancipation]… make a contract with them… and give them from the wealth of Allah which He has given you.”
(Qur’an 24:33)

Islam legally empowered slaves to earn their freedom through economic self-determination. The third logical step God undertook was to entertain slaves or slave-maidens if they wanted to buy their freedom.

4. Humane Treatment of War Captives

“…either set them free graciously or ransom them until the war lays down its burden…”
(Qur’an 47:4)

The Qur’an forbade perpetual bondage for war captives, urging their humane release or exchange. The sacredness of being bound in the fraternity of humanity. 

5. Right to Marriage and Family Life

“And those of you who do not have the means wherewith to wed free believing women, let them wed the believing slave-girls who are in your possession: and [they should keep this in mind that] God has full knowledge of your faith. You all are from the same species: So, wed them with the permission of their masters, and also give them their dowers according to the norms…”

(Qur’an 4:25)

 This verse integrates enslaved persons into society with dignity, social status, and familial rights. 

6. Ban on Sexual Exploitation

“…Do not compel your slave girls to prostitution, if they desire chastity…”
(Qur’an 24:33)

Islam firmly prohibited the sexual exploitation of women in bondage, protecting their bodily integrity.


A Prophetic Sign: Slavery’s End Foretold

The Prophet Muhammad (peace be upon him) not only laid down practical ethics against slavery but also prophesied its eventual demise as a sign of the end times. One of the most striking Hadiths on this matter is found in Sahih Muslim:

“One of the signs of the Hour is that a slave woman will give birth to her mistress (or master).”
(Sahih Muslim, Hadith 8; Kitab al-Iman)

The 1926 Slavery Convention took steps towards the abolition of slavery in all its manifestations. The pregnant slave woman who gave birth then gave birth to a free child. This vision, foretold 1400 years ago, underscores Islam's foresight in eradicating slavery not only legally but existentially.


The Prophet’s Final Sermon: A Universal Declaration of Human Equality

Even the Prophet Muhammad’s (peace be upon him) final sermon—delivered during his Farewell Pilgrimage in 10 AH (632 CE)—echoed the foundational values of human equality and anti-racism:

“All mankind is from Adam and Eve. An Arab has no superiority over a non-Arab, nor does a non-Arab have superiority over an Arab; a white has no superiority over a black, nor a black has any superiority over a white—except by piety and good action.”

This declaration laid the moral groundwork for a global ethic of equality and fraternity.


Gradualism: A Moral, Not Political, Strategy

Rather than imposing an abrupt ban on slavery, which could have harmed vulnerable slave women and collapsed existing social structures, Islam adopted a gradualist approach. Through spiritual incentives, economic restructuring, and legal alternatives, Islam morally suffocated the institution from within.


The Qur’an’s Vision of Human Equality

The culmination of Islamic social ethics is captured powerfully in Surah al-Hujurat (49:13):

“O mankind! We created you from a single pair of a male and a female and made you into nations and tribes so that you may know one another. Verily, the most honored of you in the sight of Allah is the most righteous of you. Indeed, Allah is All-Knowing, All-Aware.”
(Qur’an 49:13)

This verse obliterates all hierarchies based on race, class, or tribe. It is this universal ethic that makes Islam’s early stance on slavery and human dignity profoundly ahead of its time.

Dr. Martin Luther King Jr. echoed this very principle in his timeless “I Have a Dream” speech delivered in 1963:

“I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin, but by the content of their character.”

This shared moral vision—across time, place, and faith—binds together the ethical traditions of Islam and the modern human rights movement


Conclusion: Reclaiming the Ethical Vanguard

On Labour Day, as we honor the global struggle for human dignity and economic justice, we must also recognize the moral legacy of Islamic teachings that pioneered this vision centuries before it was codified in international law.

Islam not only challenged slavery, but it also redefined human worth based on moral excellence, not material power or racial identity. The Muslim world, once a moral leader in global ethics, must now rediscover this rich tradition—not through nostalgia, but through reform, scholarship, and a return to the ethical clarity of the Qur’an and Sunnah.

 - Aamir Yazdani

 

 


Monday, April 28, 2025

Thirteen Years On: A Son’s Tribute to His Beloved Father

Epigraph: 

(Reading Time: 5 minutes)

"In the silence of loss, I’ve come to understand that love transcends time. My father’s departure left an enduring emptiness, yet in that void, I find solace knowing our bond will never break, and one day, we shall meet again." 




— Aamir Yazdani

Thirteen years have passed (29th April, 2012) since my beloved father quietly returned to his Lord, slipping away peacefully in his sleep in the early hours of the morning. It was around 7:30 am when the angels came for him, and as if by divine design, my mother was made to fall into a profound slumber. Normally, she would stir throughout the night, waking now and then, checking on him. But that morning, she slept heavily, unaware that her whole universe would be turned upside down in that short half-hour. Till her last day, she never came to terms with that sleep — that silent, fateful interval when everything changed forever.

That night, I had arrived late from a business tour, reaching home at around 2:30 am. I peeped into my parents’ room before going to bed, watching them sleeping peacefully. It was the last time I saw my father breathing, unaware that it would be our final earthly meeting.

I was 49 years old when my dear father passed away. Around that time, I came to deeply appreciate the profound prayer the Qur'an suggests in Surah Al-Ahqaf (46:15), which highlights the gratitude one owes to their parents, especially upon reaching maturity at the age of 40:

"We have enjoined upon man to be good to his parents. His mother carried him with hardship and gave birth to him with hardship. The carrying and the weaning of him is thirty months, until when he reaches maturity and reaches forty years, he says: 'My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am from the obedient” (Qur'an 46:15)

This verse reveals a powerful truth: if a person preserves their natural disposition and does not stray from it, the awareness of fulfilling the rights of their parents becomes a pathway to truly recognizing and reaching the ultimate Being — the Creator of all, including their parents themselves.

In the love, care, and upbringing provided by our parents, we witness a reflection of the greater providence and mercy of God. It is this glimpse of divine affection that, upon reaching mental and spiritual maturity, opens our eyes to see God’s blessings in everything around us.

I can only bow my head in gratitude to God Almighty for blessing me with so many precious years with my father, years filled with countless conversations, laughter, guidance, and moments of pure togetherness. I remember sitting with him for hours, being gently corrected by him even in my late forties, accompanying him to the local mosque where people knew me simply because I was his son. Thank you, my Lord, for allowing my father’s goodness to flow into my life, and into the lives of my children, for so long.

Yes, we all must walk the path he walked. I had always known this, but it became etched in my soul when my father left us. And yet, the most comforting truth is that this separation is not the end; it is but a pause. A crossing to the other side, where we will meet again, God willing. My father's passing has only strengthened my belief in the Hereafter. No one can ever tell me, "There is no life after death." How can there not be, when someone like him, who gave me every shade of goodness within me, must surely be waiting to meet me again?

I pray to God Almighty to keep him at peace, comfortable, and honored until the day we are reunited. I pray He admits us together, hand in hand, into His everlasting gardens of Paradise.

There is still so much I need to tell my father. Stories unfinished. Conversations pending. I need to tell him about his beloved grandchildren, about Waleed’s marriage to our dear Anoop, about what Khalid and Ahmed’s marriages to damsels are now doing with their lives. How his heart would swell with pride and joy hearing about them! I need to tell him about his cherished wife, my fragile, precious mother, who joined him a few years back. How my dear Hureen took care of her with tenderness.

Sometimes, when I returned home late, my mother would softly ask where I had been, and I could only answer with a shy, inaudible smile. But Hureen was always there by her side, sharing stories, listening with a patience only love could inspire. How I longed to tell my father that when Hureen took my mother for her hospital check-ups, the nurses would often mistake her for her daughter. And when they learned she was her daughter-in-law, they would smile warmly, touched by a bond so rare and beautiful it lingered in their hearts long after.

There is so much more waiting to be said, so much love still waiting to be shared with him.

Anon!

اللّهُمّ اغْفِرْ لَهُ وَارْحَمْهُ، اللّهُمّ أَدْخِلْهُ الْجَنّةَ مَعَ الْأَبْرَارِ

O Allah, forgive him and have mercy on him. O Allah, admit him into Paradise with the righteous. (Ameen.)

— Aamir Yazdani

 

 

Saturday, April 26, 2025

Giving from the Heart: Charity as a Divine Calling

Epigraph:

Estimated Reading Time: 6–7 minutes
Take a few moments to reflect on the profound spiritual insights about charity and generosity shared in this article. 


"Those who spend in charity during ease and hardship, and who restrain anger and pardon others—God loves the doers of good."
— Qur'an 3:134

"He has scattered abroad his gifts to the poor, his righteousness endures forever; his horn will be lifted high in honor."
(Psalm 112:9)

"But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you."
— Matthew 6:3-4


Giving from the Heart: Charity as a Divine Calling

In an age marked by growing individualism and consumerism, the call to serve others remains a luminous thread in the fabric of sacred teachings. Across faith traditions, charity is not merely an act of social good, but a spiritual imperative that refines the soul, mirrors the divine, and testifies to the sincerity of one’s faith.

Charity Beyond Obligation

The Qur'an lays down a profound moral and spiritual vision of charity. While defining the essence of piety, the Qur’an distinguishes between obligatory almsgiving (Zakat) and voluntary giving (Sadaqah). It emphasizes the spiritual excellence of going beyond what is required:

"It is not righteousness that you turn your faces towards the East or the West, but righteousness is in one who believes in Allah, the Last Day, the Angels, the Book, and the Prophets; and gives his wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; who establishes prayer and gives Zakat; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is they who are the righteous."
(Qur'an 2:177)

This verse powerfully blends faith with action. The righteous are not just those who perform rituals but those who give of their wealth, "in spite of love for it" — showing that true charity arises when giving requires self-sacrifice.

Furthermore, God promises to exponentially multiply the reward for those who spend in His cause:

"The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing."
(Qur'an 2:261)

This vivid imagery inspires believers to give generously, knowing that even a small act of charity can lead to immense blessings.

Helping Despite One's Own Needs

God praises those who give, even when they themselves are in need:

"They give others preference over themselves, even though they themselves are in need. And whoever is saved from the greed of his soul, it is they who will be successful."
(Qur'an 59:9)

This divine wisdom aligns closely with Christian teachings. In the Gospel of Luke, Jesus praises the poor widow who gave two copper coins, saying:

"Truly I tell you, this poor widow has put in more than all the others. All these people gave their gifts out of their wealth, but she, out of her poverty, put in all she had to live on."
(Luke 21:3-4)

And also:

"Man shall not live by bread alone, but by every word that proceeds from the mouth of God."
(Deuteronomy 8:3; Matthew 4:4)

The convergence of this message in both the Qur'an and the Bible calls us to view charity not merely as a financial transaction but as an expression of the soul's sincerity and trust in divine providence.

The convergence of this message in both the Qur'an and the Bible calls us to view charity not merely as a financial transaction but as an expression of the soul's sincerity and trust in divine providence.

A Divine Trade: Reflections from Surah At-Taghabun

The Qur'an also speaks of charity as a kind of divine trade — one that yields spiritual rewards:

"So, fear Allah as much as you are able and listen and obey and spend [in His cause]; it is better for your souls. And whoever is saved from the greed of his soul — it is they who will be successful. If you loan Allah a goodly loan, He will multiply it for you and forgive you. And Allah is Most Appreciative and Forbearing, Knower of the unseen and the seen, the Almighty, the Wise."
(Qur'an 64:16-18)

These verses emphasize two key points: first, that human capacity is limited and God only expects what is within our means; second, that voluntary spending in the cause of God is likened to a loan given to Him. The phrase "goodly loan" (qard hasan) is particularly significant. It highlights that charity should be pure, free of pride or expectation of return from others. The return is with God alone, who promises to "multiply it" and grant forgiveness.

This "loan" metaphor is intended to elevate the believer’s perception of charity from mere social aid to a sacred covenant. It is an investment in the Hereafter, where the reward is compounded beyond measure.

The Modern Challenge: A Reflection from Iqbal

Amidst the materialism of modern times, Allama Muhammad Iqbal’s timeless words sound a deep warning:

عصرِ حاضر ملک الموت ہے تیرا
جس نے قبض کی روح تیری دے کے تجھے فکرِ معاش

"The modern age is the angel of death for you;
It has seized your soul by burdening you with the anxiety of livelihood."

Iqbal’s lament reminds us how easily the pursuit of livelihood can overtake the soul’s higher yearnings. True liberation lies in freeing ourselves from the grip of material anxiety, and nothing accomplishes this better than generosity. When we give, especially when it demands sacrifice, we reclaim our spirit from the tyranny of materialism and return to the sacred trust between humanity and God.

The Sermon on the Mount: Give in Secret

This spiritual principle also finds profound articulation in the words of Jesus (peace be upon him), particularly in the Sermon on the Mount:

"Be careful not to practice your righteousness in front of others to be seen by them... But when you give to the needy, do not let your left hand know what your right hand is doing... Then your Father, who sees what is done in secret, will reward you."
(Matthew 6:1-4)

Giving quietly, purely, and without showing is true generosity. Both Islam and Christianity warn against charity done for ostentation. What matters most is the inner intention, the purity of motive.

The Heart of Divine Compassion

When one chooses to give even in hardship, one echoes the divine attribute of mercy. As the Qur'an beautifully declares:

"God is with those who do good."
(Qur'an 29:69)

And likewise, Jesus teaches:

"Be merciful, just as your Father is merciful."
(Luke 6:36)

We are also reminded in the Psalms:

"He has scattered abroad his gifts to the poor, his righteousness endures forever; his horn will be lifted high in honor."
(Psalm 112:9)

Charity, then, becomes a way to draw nearer to God. It molds the soul in the image of divine grace and mercy, transforming both the giver and the recipient.


Conclusion: A Call to Humanity

Let us be among those who give from the heart, not merely to fulfill duty, but to reflect divine love. Whether through a shared meal, financial aid, or even a listening ear, every act of generosity carries within it a breath of the sacred.

And as we give, let us do so with humility and gratitude, remembering that in aiding others, we uplift our own souls and align ourselves with the merciful rhythms of the Divine.

Aamir Yazdani

 

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