The Author’s Preface

I offer my heartfelt thanks to Allah for the first edition of this booklet, ‘Infaq Fi Sabilillah,’ having sold out within a short time. In reality, this was an expression of the irresistible inspiration among His servants to sacrifice their lives and wealth for Allah’s Deen. This booklet is not the product of any substantial scholarly research by the author. It is merely a modest expression of the guidance received from the Qur’an and Sunnah as a result of being engaged in serving Allah’s Deen in the field. Allah Himself, out of mercy and kindness, placed it in the heart of one of His insignificant servants. Sometime in 1985, I apparently had to speak on this subject, perhaps during the sacred moments of the final part of the night, at an educational meeting arranged for 20 or 25 selected workers at the responsible level of the Rajshahi District branch. I do not think I presented that forty-five-minute speech in a very organized manner. After the speech, the then Ameer of Rajshahi District, Professor Mujibur Rahman, called upon those present to act upon this address on ‘Infaq Fi Sabilillah.’ The handful of low-income brothers present pledged to give, from the rice harvested in their fields, a one-time amount totaling slightly more than 150 maunds. Seeing this, I was encouraged. At that very moment, I decided to prepare a booklet on the subject. Indeed, many had also advised me to write something about it. For convenience in writing, I requested the cassette recording of the speech. But later I found no opportunity to gather material and write anything substantial based on it. Finally, for the needs of the 1989 Baitulmal Campaign, I was compelled to have the transcript prepared from the cassette printed quickly. I intended to add more later, but lack of time and opportunity made that impossible. The following year, the Baitulmal Campaign came around again. I was still unable to fulfill my duty of making additions. Yet I did not want a subsequent edition to be printed exactly as before. Therefore, with the assistance of my younger brother Naushad Muhammad Farhad, I made a modest addition and attempted to place it in the hands of readers. May He grant those to whom the call of the Deen reaches through the standard-bearers of the Deen striving in the field the ability to sacrifice their wealth and lives in this movement to establish Allah’s Deen. May Allah accept this small booklet as a means of creating the spirit of such sacrifice. Ameen.

Infaq Fi Sabilillah

The movement to establish Islam that is taking place in various countries of the world today is essentially a demand of the present age. Whenever humanity and human dignity have faced catastrophe in the past, prophets and messengers came from Allah to rescue humankind from that calamity. Since Muhammadur Rasulullah (peace be upon him) is the final Prophet and no prophet will come after him, Allah will not send a prophet to rescue today’s afflicted human society. Rather, He will accomplish this great task through certain servants who follow in the footsteps of the prophets. Indeed, the responsibility of conveying Allah’s Deen to all people of the world until the Day of Resurrection, and of guiding humanity along the path desired by Allah, has been entrusted to the Ummah of Muhammad. As the Ummah of Muhammad, this responsibility belongs generally to everyone. In particular, in every age and era, a group must certainly remain dedicated to this work. This is Allah’s command and the expectation of Allah’s final Prophet. In this light, we can say without hesitation that today’s Islamic movement is a continuation of the movement of the prophets and messengers. In particular, it is nothing other than fulfillment of the special responsibility entrusted by the final Prophet to his Ummah. Therefore, those who participate in this movement are worthy successors of the prophets and messengers, especially the final Prophet. Thus, in the field of this movement and struggle, the only tradition to be followed will be that of the prophets and messengers, especially the final Prophet. The workers of this movement will likewise follow as their tradition the established practice of the prophets and messengers and those directly trained by them, especially that of the final Prophet and his beloved Companions. The prophets and messengers and their worthy successors—whom the Qur’an calls the Siddiqeen, the Salihin, and the Shuhada—fulfilled, age after age, the sacred duty of showing humanity the path to peace in this world and salvation in the Hereafter through the movement to establish the complete Deen. The Qur’an has called this movement Jihad Fi Sabilillah. This Jihad has been described as the only means of fulfilling the demands of faith in Allah and His Messenger and attaining salvation in the Hereafter. Alongside this Jihad, Allah has demanded two sacrifices from His believing servants: one is wealth, and the other is life. The declaration of the Qur’an—يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ هَلْ أَدُلُّكُمْ عَلَىٰ تِجَٰرَةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ ١٠
ؤْمِنُونَ بِٱللَّهِ وَرَسُولِهِۦ وَتُجَٰهِدُونَ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِكُمْ وَأَنفُسِكُمْ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ١١

O believers! Shall I tell you of a means that can save you from a grievous, painful punishment in the Hereafter? Believe in Allah and His Messenger, and strive in Allah’s path with your wealth and your lives. That is best for you, if only you could truly understand. —Surah As-Saff, verses 10–11.

In light of the above command of Allah, the tradition left by all the honored prophets and their successors, in the movement of establishing Allah’s Deen on this earth and in human life for the purpose of salvation in the Hereafter, is essentially the tradition of sacrificing wealth and life. Although we have no opportunity to learn the detailed histories of the other honored prophets and their companions, Allah has repeatedly given brief indications in the Qur’an to inspire the final Prophet and his Companions. For our encouragement and inspiration, the pages of history contain, in golden letters, detailed accounts of the unparalleled sacrifices and devotion of the final Prophet Muhammad (peace be upon him) and his beloved Companions. These are living examples of the verses 10 and 11 of Surah As-Saff. In light of the Qur’anic command, they truly believed in Allah and His Messenger. In the direct company of Allah’s Messenger, they played their proper role in fulfilling the demands of faith. To make Allah’s Deen victorious, they freely offered the sacrifice of their wealth in Allah’s path. When necessary, they did not shrink from sacrificing their lives. History bears witness that those who joined movements led by the prophets and messengers did not depend on anyone else to gather the necessary means and resources for the movement. Whoever joined the movement gathered its means and resources through the sacrifice of their own wealth. The history of the final Prophet and his Companions is an even more brilliant example of history, which will remain a source of inspiration for travelers on this path until the Day of Resurrection. Today, Allah’s Deen will be enabled to triumph through a group of Allah’s servants who can revive the tradition of the Companions trained by the final Prophet. The unparalleled example of sacrifice of wealth and life established by the Companions was inspired by their successful adherence to the Qur’an of Allah and the Sunnah of the Messenger. Therefore, to understand this, we shall now try to grasp the basic guidance of the Qur’an of Allah and the Sunnah of the Messenger. For this purpose, concerning the importance of sacrificing wealth, or Infaq Fi Sabilillah, in the work of Jihad Fi Sabilillah, I wish to present some Qur’anic verses and some sayings of the Messenger without interpretation or analysis.

وَمَا لَكُمْ أَلَّا تُنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ لَا يَسْتَوِى مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ ٱلْفَتْحِ وَقَٰتَلَ أُو۟لَٰٓئِكَ أَعْظَمُ دَرَجَةً مِّنَ ٱلَّذِينَ أَنفَقُوا۟ مِنۢ بَعْدُ وَقَٰتَلُوا۟ وَكُلًّا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ ١٠
مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًا فَيُضَٰعِفَهُۥ لَهُۥ وَلَهُۥٓ أَجْرٌ كَرِيمٌ ١١What reason could you possibly have for not spending in Allah’s path, when the ownership of everything in the heavens and the earth belongs to Allah? Those among you who spent and fought before the victory cannot be equal to those who spent and fought afterward. The former are far higher in rank than the latter. Yet Allah has promised the finest reward to all. Allah is certainly well aware of what you do. Who is it that will give Allah a good loan? If someone comes forward to give such a loan, Allah will repay him many times over. For him is an even more honorable reward. (Surah Al-Hadid: 10–11)

الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللهِ ثُمَّ لا يُتْبِعُونَ مَا أَنْفَقُوا مَنَّا وَلا أَذًى لَّهُمْ أَجْرُهُمْ.
عند ربهمThose who spend their wealth in Allah’s path and then do not follow what they have spent with reminders of their generosity or harm—there is a genuine reward for them with their Lord. (Surah Al-Baqarah: 262)

وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ ٢٧٢Whatever good you spend from your wealth, you will be given its full recompense. No injustice will be done to you. (Surah Al-Baqarah: 272)

ووَأَعِدُّوا۟ لَهُم مَّا ٱسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ ٱلْخَيْلِ تُرْهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمْ وَءَاخَرِينَ مِن دُونِهِمْ لَا تَعْلَمُونَهُمُ ٱللَّهُ يَعْلَمُهُمْ وَمَا تُنفِقُوا۟ مِن شَىْءٍ فِى سَبِيلِ ٱللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ ٦٠Prepare against them whatever strength you can, and keep trained horses ready, so that you may be able to strike fear into the enemies of Allah and your enemies. Besides these, you will have to confront other enemies whom you do not know, but Allah knows. Whatever you spend in Allah’s path, you will certainly receive its recompense; no injustice will be done to you. (Al-Anfal: 60)

قُل لِّعِبَادِىَ ٱلَّذِينَ ءَامَنُوا۟ يُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُنفِقُوا۟ مِمَّا رَزَقْنَٰهُمْ سِرًّا وَعَلَانِيَةً مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خِلَٰلٌ ٣١Tell My believing servants to establish prayer and spend from what We have provided for them, secretly or openly, before the Day comes on which there will be no buying or selling and no friendship will be of any avail. (Surah Ibrahim: 31)

ممَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتْ سَبْعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍ مِّا۟ئَةُ حَبَّةٍ وَٱللَّهُ يُضَٰعِفُ لِمَن يَشَآءُ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ ٢٦١Those who spend their wealth in Allah’s path may be compared to a grain that, after being sown or planted in the earth, produces seven ears, with one hundred grains in each ear. Thus Allah may give many times more reward to whomever He wills. Allah is All-Encompassing, All-Knowing. (Surah Al-Baqarah: 261)

وَأَنفِقُوا۟ مِن مَّا رَزَقْنَٰكُم مِّن قَبْلِ أَن يَأْتِىَ أَحَدَكُمُ ٱلْمَوْتُ فَيَقُولَ رَبِّ لَوْلَآ أَخَّرْتَنِىٓ إِلَىٰٓ أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ ٱلصَّٰلِحِينَ ١٠
وَلَن يُؤَخِّرَ ٱللَّهُ نَفْسًا إِذَا جَآءَ أَجَلُهَا وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ ١١Spend from what We have provided you before death comes to any of you. Otherwise, in regret and remorse, he will say, ‘My Lord, if only You would grant me a little more time, I would give charity and become one of the righteous!’ Allah will not grant anyone respite once the appointed time of death has arrived. Allah is fully aware of all that you do. (Surah Al-Munafiqun: 10–11)

إِنَّ ٱلَّذِينَ كَفَرُوا۟ يُنفِقُونَ أَمْوَٰلَهُمْ لِيَصُدُّوا۟ عَن سَبِيلِ ٱللَّهِ فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ وَٱلَّذِينَ كَفَرُوٓا۟ إِلَىٰ جَهَنَّمَ يُحْشَرُونَ ٣٦The disbelievers spend their wealth to obstruct people from Allah’s path. Soon this spending will become a cause of regret, remorse, and misfortune for them. Then they will be defeated. In the end, the disbelievers will be gathered into Hell. (Surah Al-Anfal: 36)

وَأَنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلَا تُلْقُوا۟ بِأَيْدِيكُمْ إِلَى ٱلتَّهْلُكَةِ وَأَحْسِنُوٓا۟ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ ١٩٥Spend in Allah’s path, and do not throw yourselves into destruction by your own hands. Do good in the best manner. Indeed, Allah loves those who strive to do good excellently. (Surah Al-Baqarah: 195)

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ كَثِيرًا مِّنَ ٱلْأَحْبَارِ وَٱلرُّهْبَانِ لَيَأْكُلُونَ أَمْوَٰلَ ٱلنَّاسِ بِٱلْبَٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَٱلَّذِينَ يَكْنِزُونَ ٱلذَّهَبَ وَٱلْفِضَّةَ وَلَا يُنفِقُونَهَا فِى سَبِيلِ ٱللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ ٣٤
يَوْمَ يُحْمَىٰ عَلَيْهَا فِى نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا۟ مَا كُنتُمْ تَكْنِزُونَ ٣٥O believers! Know for certain that many of the rabbis and monks consume people’s wealth unjustly and unlawfully, and obstruct people from Allah’s path. Give those who hoard gold and silver and do not spend it in Allah’s way the tidings of a painful punishment. (Surah At-Tawbah: 34–35)

هَٰٓأَنتُمْ هَٰٓؤُلَآءِ تُدْعَوْنَ لِتُنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ فَمِنكُم مَّن يَبْخَلُ وَمَن يَبْخَلْ فَإِنَّمَا يَبْخَلُ عَن نَّفْسِهِۦ وَٱللَّهُ ٱلْغَنِىُّ وَأَنتُمُ ٱلْفُقَرَآءُ وَإِن تَتَوَلَّوْا۟ يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوٓا۟ أَمْثَٰلَكُم ٣٨You are the people who are being invited to spend in Allah’s path, yet some among you are miserly. Whoever is miserly is only miserly to his own detriment. Allah is Self-Sufficient, while you are needy of Him. If you turn away, it will not matter to Allah. He will replace you with another people, and they will not be like you. (Surah Muhammad: 38)

We may also consider the following Hadiths concerning the importance of Infaq:

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ الله صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ اللهُ تَعَالَى أَنْفِقْ يَا ابْنَ آدَمَ أُنْفِقُ عَلَيْكَ – متفق عليهIt is narrated from Abu Hurairah (may Allah be pleased with him) that he said: The Messenger (peace be upon him) said that Allah Most High addresses the son of Adam, saying, ‘Spend, and it will be spent for you.’ (Bukhari and Muslim)

أَسْمَاءَ قَالَتْ قَالَ رَسُولُ الله صَلَّى اللهُ عَلَيْهِ وعن وَسَلَّمَ أَنْفِقُ وَلَا تُحْصى فَيُحْصِي اللَّهُ عَلَيْكَ وَلَا اللهُ عَلَيْكَ ارْضَغِى مَا اسْتَطَعْتِ – تُوْعِي فَيُوْعِى اللهُ عَلَيْكَ ارْضَى
متفق عليهIt is narrated from Asma (may Allah be pleased with her) that the Messenger (peace be upon him) said to her: ‘Spend, and do not count it meticulously, lest Allah calculate against you. Do not hoard, lest Allah withhold from you. Spend according to your means.’ (Bukhari and Muslim)

وَعَنْ أَبِي أُمَامَةَ قَالَ قَالَ رَسُولُ الله صَلَّى الله علَيْهِ وَسَلَّمَ يَا ابْنَ أدَمَ أَنْ تَبْذُلُ الْفَضْلُ خَيْرٌ لَكَ وَأَنْ تُمْسِكَهُ شَرِّ لَكَ وَلَا تَلَامُ عَلَى كَفَافٍ وَابْدَأَ لِمَنْ تَعُولُ – رواه مسلمIt is narrated from Abu Umamah that he said: The Messenger (peace be upon him) said, ‘O son of Adam, if you spend your surplus wealth, it will be better for you; if you hoard it, it will be worse for you. You will not be blamed for retaining what is minimally necessary for your livelihood. Begin this spending with your family.’ (Muslim)

وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ الله صَلَّى اللهُ
.
عَلَيْهِ وَسَلَّمَ السِّحْئُ قَرِيبٌ مِّنَ اللَّهِ وَقَرِيبٌ مِّنَ الْجَنَّةِ قَرِيبٌ مِّنَ النَّاسِ بَعِيدٌ مِّنَ النَّارِ وَالْبَخِيْلُ بَعِيدٌ مِّنَ اللهِ بَعِيدٌ مِّنَ الْجَنَّةِ بَعِيدٌ مِّنَ النَّاسِ قَرِيبٌ مِّنَ النَّارِ وَلَجَاهِلِ سَخِيُّ أَحَبُّ إِلَى اللَّهِ مِنْ
عابد بخيل . رواه الترمذيIt is narrated from Abu Hurairah (may Allah be pleased with him) that he said: The Messenger (peace be upon him) said, ‘The generous person is closest to Allah, closest to Paradise, and closest to people, and farthest from Hell. The miser is far from Allah, far from Paradise, and far from people, and close to Hell. Indeed, an ignorant generous person is more beloved to Allah than a miserly worshipper.’ (Tirmidhi)

The Meaning of Infaq Fi Sabilillah

Above, we have attempted to present quotations from a number of Qur’anic verses and several Hadiths, together with their translations. The expression Infaq Fi Sabilillah has appeared repeatedly among those verses. In this chapter, Insha’Allah, we shall try to understand separately the meaning and significance of Infaq and Fi Sabilillah.

The Meaning of Infaq

The lexical and technical meaning of Infaq: The root of the word Infaq is (), meaning a tunnel, through which one enters from one side and exits from the other. The words Munafiq and Nifaq are also formed from this same root, and there is a general correspondence in meaning. Infaq is derived from Nafaqoon. When it is used to mean spending wealth, a subtle point is contained within it: a believer’s wealth is not meant to remain accumulated. Just as income comes in from one side, it should go out from the other. When the word Munafiq is formed from Nafaqoon, its meaning becomes that a hypocrite does not firmly retain the matter of faith; he hears with one ear and lets it out through the other. The word Nafaqatun is also formed from the root Nafaqoon and is used to mean maintenance or sustenance. Consistent with its lexical meaning, we understand Infaq to mean spending wealth. But not every kind of spending can be classified as Infaq. What is understood in our society by the customary term ‘subscription’ is far less than what Infaq signifies. Chanda is a Persian word meaning a small amount. Giving a small portion of one’s wealth to a person or institution fulfills the obligation of a subscription. But it does not fulfill the obligation of Infaq. In discussing the lexical meaning, we find two aspects of Infaq: 1. One must spend enough that there is no opportunity to accumulate wealth, or for the idea of hoarding to become firmly established in the donor’s mind. 2. The significance of maintenance or sustenance is that the donor must spend enough to meet the needs of the person for whom he gives or spends.

The Meaning of Fi Sabilillah

In the verses discussed above, not merely Infaq but Infaq Fi Sabilillah has been mentioned. Moreover, if we pay a little attention to the cited verses, it becomes clear that Jihad Fi Sabilillah or Qital Fi Sabilillah is inseparably connected with Fi Sabilillah. Therefore, in the Qur’an, the call to Infaq Fi Sabilillah primarily means spending wealth for the work of establishing Allah’s Deen. Of course, the expression Fi Sabilillah may also be used in a broader sense. In general, Allah Himself counts helping the poor, the distressed, and the needy as Fi Sabilillah. Likewise, any charitable service may also be regarded as work done Fi Sabilillah. However, these are not the fundamental works of Fi Sabilillah. Fundamentally, Fi Sabilillah means Jihad and Qital Fi Sabilillah. This is extremely clear from the Qur’an’s presentation and manner of expression. Combining the meaning of Infaq with the meaning of Fi Sabilillah, Infaq Fi Sabilillah means spending wealth to meet the needs of Jihad Fi Sabilillah, or the struggle to establish Allah’s Deen; to procure its means and resources; and to provide comprehensive assistance and patronage for conducting this great work. Its obligation cannot be fulfilled by donating money with the attitude of making a mere subscription. Therefore, in reference to financial support for the Islamic movement, the term Eyanat, an Arabic word meaning to provide assistance, has been used instead of the term subscription.

The Significance of Infaq

Why must we spend our wealth for the establishment of Allah’s Deen? The answer to this question lies in the call that Allah Most High has made to strive in His path for the establishment of His Deen. Allah Most High declares: Strive in Allah’s path with your wealth and your lives. In other words, this Jihad or struggle to establish the Deen requires the sacrifice of wealth and the sacrifice of life. The struggle to establish Allah’s Deen will triumph when a group of believing men and Mujahid men is formed who are prepared to sacrifice both of these things. It triumphed, for example, through the sacrifice of wealth and life made by the Companions under the leadership of the Pure Messenger (peace be upon him). This great struggle to establish Allah’s Deen demands that, for the soldiers participating in it, Allah’s mercy and pleasure must be dearer than their own lives and wealth—in other words, dearer than all worldly interests, desires, and cravings. Allah Most High has said:فَلْيُقَاتِل في سبيل الله الَّذِينَ يَشْرُونَ الْحَيوة الدُّنْيَا بِالْآخِرَةِ ، وَمَنْ يُقَاتِلُ فِي سَبِيْلِ اللَّهِ فَيُقْتَلْ
أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًاThose should fight in Allah’s path who can sell the life of this world in exchange for the Hereafter. Whoever participates in the struggle in Allah’s path and is then killed or victorious, in either case I shall grant him a magnificent reward. (Surah An-Nisa: 74)

The matter is clearly stated in the above verse. Allah Most High has not told just anyone to take part in the struggle to establish the Deen. Only those who can give priority to the life of the Hereafter over the life of this world are fit for this work. Those who do the opposite—that is, give priority to the life of this world over the Hereafter—cannot be fit for this work. Allah Most High also says:ياَيُّهَا الَّذِينَ آمَنُوا مَالَكُمْ إِذَا قِيلَ لَكُمُ انْفِرُوا فِي سَبِيلِ اللَّهِ اتَّقَلْتُمْ إِلَي الْأَرْضِ ، أَرَضِيْتُمْ بِالْحَيَوةِ الدُّنْيَا مِنَ الْآخِرَةِ ، فَمَا مَتَاعُ الْحَياةِ الدُّنْيَا فِي الْآخِرَةِ الأقَلِيْلٌO believers, what is the matter with you that when you are called to go forth in Allah’s path, you cling heavily to the earth? Have you become content with the life of this world instead of the Hereafter? Yet the enjoyment of this worldly life is very little compared with the Hereafter. (At-Tawbah: 38)

In reality, the attraction of this world’s wealth and luxuries is the principal obstacle to following Allah’s path. It is for enabling us to overcome this attraction that Allah Most High has repeatedly urged us to offer the sacrifice of our lives. In this way, by spending generously in Allah’s path, we can overcome our attachment to the material and worldly life and proceed freely along Allah’s path. This is the principal purpose of spending money in Allah’s path. Both life and wealth are dear to people. Just as a person does not hesitate to sacrifice all his wealth to save his life, so he does not shrink from endangering his life in pursuit of his attachment to wealth. Between these two, Allah Most High has given priority to the sacrifice of wealth, because unless one’s love, concern and consciousness of the Hereafter exceed one’s attachment to and love of this worldly life, no one can give his life in Allah’s path, in Allah’s name. On the other hand, without developing the habit of spending generously in Allah’s path, one cannot develop the mindset needed to abandon the greed, covetousness and attachment of this world and give priority to the life of the Hereafter. Therefore, for the sake of remaining firm on Allah’s path and making ourselves worthy of fulfilling the true demands of the struggle to establish Allah’s Deen, we must come forward to play a leading role in Infaq fi Sabilillah. Regarding the need for Infaq fi Sabilillah, the second aspect we must consider is that becoming strong in manpower and financial resources is essential for the struggle to establish Allah’s Deen on Allah’s earth to achieve victory. For this reason too, Allah Most High has called upon us to participate in this struggle with our wealth and lives. In this connection, we must also keep before us the truth that the Islamic movement has never achieved victory in the past solely on the basis of miracles, nor will it do so in the future. The noble Prophets, especially the Last Prophet Muhammad (peace be upon him), naturally had to gather manpower through dawah activities, and the necessary means and resources for the movement had to be obtained through the financial sacrifices of this manpower. Miracles, or mu’jizahs, certainly occurred in the lives of the Prophets and Messengers, but they occurred, on the one hand, as proof of prophethood and, on the other, to complete Allah’s evidence and arguments before destroying a people. Although countless mu’jizahs occurred in the lives of the Prophets and Messengers for these two reasons—proof of prophethood and the completion of the proof—there is no evidence that through them the Deen became victorious or established. Rather, the Deen had to achieve victory by confronting the opponents through ordinary means. The instruction from Allah to us through the Last Prophet is:

ووَأَعِدُّوا۟ لَهُم مَّا ٱسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ ٱلْخَيْلِ تُرْهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمْ وَءَاخَرِينَ مِن دُونِهِمْ لَا تَعْلَمُونَهُمُ ٱللَّهُ يَعْلَمُهُمْ وَمَا تُنفِقُوا۟ مِن شَىْءٍ فِى سَبِيلِ ٱللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ ٦٠Prepare against them whatever strength you can and maintain trained horses ready, like vigilant sentinels, so that you may strike fear into Allah’s enemy and your enemy. Besides these, you will also have to confront other enemies whom you do not know, but Allah knows them. Whatever you spend in Allah’s path, you will surely receive its full reward, and you will not be wronged. (Surah Al-Anfal: 60)

There is no doubt that Allah’s help is the greatest factor in the struggle for the victory of Allah’s Deen. But it is essential to act upon His instruction concerning preparation for that help, which we have just learned through verse 60 of Surah Al-Anfal. If, despite our utmost effort, we remain somewhat behind the material preparation of the opponents of the Islamic movement, Allah Most High may—indeed, does—make up that deficiency through His unseen assistance; that is a separate matter. This provides no opportunity to ignore Allah’s instruction or show laxity in following it. The above verse makes it clear that the opponents of the movement to establish Allah’s Deen must be identified in the context of the contemporary world, and proper preparation must be made to confront them. It is not acceptable for the opponents to advance at the speed of Sputnik while the Islamic movement advances at the speed of a snail. Achieving victory over the opponents in this manner is contrary to Allah Most High’s Sunnah, or practice. In today’s context, if we properly assess the preparation, varied strategies and activities of the forces opposing the Islamic movement, and keep before us the need to acquire the means, equipment and diverse resources required to confront them, our conscience and reason will be able to appreciate the true importance of Infaq. May Allah grant all of us a proper understanding of this matter—Ameen.

The Role of the Messenger (peace be upon him) in Infaq fi Sabilillah

We know that, until just before the proclamation of prophethood, Muhammad (peace be upon him) had the opportunity to become one of the wealthiest people in Arabia. He attained this position through participating in the business of Khadijah al-Kubra (may Allah be pleased with her), one of the wealthiest women. In addition, he had access to Lady Khadijah’s wealth. But history bears witness that from the proclamation of prophethood until the moment he departed this world, his wealth did not increase even by the slightest amount. Rather, it was gradually exhausted entirely in Allah’s path.

The Role of the Noble Companions in Infaq

The role of the Noble Companions (may Allah be pleased with them) in making Allah’s Deen victorious under the leadership of Allah’s Last Prophet Muhammad (peace be upon him) will remain memorable forever in the history of the world. In responding to the call of Allah’s Messenger, they set unparalleled examples in offering sacrifices of wealth and life. Allah Himself gave testimony to this role, saying that He was pleased with them and they were pleased with Him. Some of these fortunate people, shaped by Allah’s Messenger himself, became known as the Muhajirun, while others were called the Ansar. Both groups played notable roles in sacrificing their lives and wealth, and both remain a source of inspiration for us. Through the sacrifices of wealth of those whom Allah’s Messenger had developed amid extreme adversity during the thirteen years in Makkah, the attraction of this world had diminished so greatly that they did not hesitate even slightly to leave everything behind and migrate from Makkah to Madinah at Allah’s command. They had no difficulty whatsoever in kicking aside, in a moment, the businesses carried on for generations on their ancestral land and responding to Allah’s call. On the other hand, although the people of Madinah were relatively new to Islam, they did not hesitate or feel the slightest reluctance to assume full responsibility for the destitute and resource-less people arriving from Makkah. Despite the incitement and propaganda of the hypocrites and other anti-Islamic forces, they were not misled. Before they had even finished resettling the uprooted people of Makkah in Madinah, they had to face the risks of war—indeed, the battles of Badr and Uhud occurred almost one immediately after the other. This undoubtedly placed a tremendous economic burden on the Muslims of Madinah. Yet the Ansar of Madinah, who supported Allah’s Deen, Allah’s Messenger and the Muhajirun who had come from Makkah, faced this burden with smiling faces. Because they had been able to sell the life of this world in exchange for the Hereafter in this way, Allah Most High granted them the opportunity to perform such a great and noble task as making Allah’s Deen victorious. The collective sacrifice of the Muhajirun and Ansar, especially their sacrifice of wealth, will remain an exemplary model worthy of emulation by people of all times and ages, while their individual roles will likewise remain a source of inspiration for everyone. Here we shall attempt to discuss, very briefly, the roles of only a few of them.

The Role of Lady Khadijah al-Kubra (may Allah be pleased with her)

The first person to believe in the Last Prophet Muhammad (peace be upon him) immediately after his proclamation of prophethood was the Mother of the Believers, Lady Khadijah al-Kubra (may Allah be pleased with her). After hearing about the incident in the Cave of Hira and the statement of Waraqah ibn Nawfal, she immediately understood that the great responsibility entrusted to Muhammad (peace be upon him) as the Messenger of Allah would require financial resources to fulfill. Therefore, immediately upon declaring her faith, she placed all her wealth in the hands of Allah’s Messenger. It should be noted that at that time she was one of the wealthiest people in Makkah. All her wealth was exhausted in expanding the call to Allah’s Deen and supporting those who accepted the call and were in distress.

The Role of Abu Bakr (may Allah be pleased with him)

The foremost companion of Allah’s Messenger, Abu Bakr (may Allah be pleased with him), was one of the notable people of Makkah. He was the first person to respond to Allah’s Messenger’s call. Just as he never hesitated to risk his life as a companion of Allah’s Messenger through all his hardships, he likewise did not shrink from spending money generously in this cause. During the Messenger’s life in Makkah, he spent money for Allah’s Deen to free and support impoverished, helpless slaves who had accepted the Deen; likewise, during his life in Madinah, he responded to Allah’s Messenger’s call by handing over all that he possessed to him. When the Messenger of Allah publicly proclaimed his prophethood, Abu Bakr had forty thousand dirhams. He dedicated all his wealth to Islam. With this money, he purchased and freed those male and female slaves of the Quraysh who were being persecuted and tortured for accepting Islam. Thirteen years later, when he migrated to Madinah with the Messenger of Allah (peace be upon him), only two thousand five hundred dirhams remained of this money. Within a short time, those remaining dirhams were also spent for Islam. Bilal, Khabbab, Ammar, Ammar’s mother Sumayyah, Suhayb, Abu Fukayhah (may Allah be pleased with them) and other male and female slaves were freed from the chains of bondage with his money. Thus, later the Messenger of Allah (peace be upon him) said: “I have repaid every person’s kindness. But Abu Bakr’s kindness is such that I am unable to repay it. Allah will reward him for it. No one’s wealth benefited me as much as his.” He carried the Muslim army’s standard during the expedition of Tabuk. During that expedition, responding to the call of the Messenger of Allah (peace be upon him), he placed in the hands of the Messenger of Allah (peace be upon him) all the money and wealth he had at home. Allah’s Messenger (peace be upon him) asked, “Have you left anything at home for your children?” He replied, “Allah and His Messenger are sufficient for them.”

Umar ibn al-Khattab (may Allah be pleased with him)

Umar (may Allah be pleased with him) was a pioneer in sacrificing for Jihad fi Sabilillah. Just as his bravery in spreading the Islamic call and achieving its victory shines brightly in the pages of history, it is likewise a luminous example in the matter of financial contribution. He always competed in this regard. During the expedition of Tabuk, responding to the call of the Messenger of Allah (peace be upon him), Umar (may Allah be pleased with him) placed half of his total wealth in the hands of the Messenger of Allah (peace be upon him). Seeing the unparalleled sacrifice of Abu Bakr (may Allah be pleased with him) during this expedition, he regretfully said that no one could surpass Abu Bakr (may Allah be pleased with him) in sacrificing for the Deen.

Uthman (may Allah be pleased with him)

Uthman (may Allah be pleased with him) was a respected member of the Quraysh. He was one of the wealthiest people in Makkah. As a prominent wealthy merchant in Makkah, he earned the title Ghani. The Muslim nation can never forget Uthman’s contribution to the Islamic movement. The way he spent in Allah’s path during that critical period of Islam has no parallel among any other wealthy Muslim. For a large sum of money, he purchased the Jewish-owned Well of Rumah and dedicated it as a waqf for the Muslims of Madinah. In return, the Messenger (peace be upon him) promised him Paradise. He set another excellent example on the eve of the Battle of Tabuk. Uthman undertook all the expenses of one-third of the army in this battle. He supplied nine hundred and fifty camels and fifty horses. Ibn Ishaq says that Uthman spent so much money on the army of Tabuk that no one else could spend an equal amount. Some reports state that, for the preparation of Tabuk, Uthman brought one thousand dinars in the fold of his garment and poured them into the lap of the Messenger of Allah (peace be upon him). The Messenger (peace be upon him) happily turned the dinars over and examined them, then said: “From today onward, nothing Uthman does will harm him.” In this way, he would give generously during preparations for most battles. One report states that, pleased with his donation in the Battle of Tabuk, the Messenger (peace be upon him) prayed that all Uthman’s sins, past and future, be forgiven and promised him Paradise.

Abdur Rahman ibn Awf (may Allah be pleased with him)

None of the Companions ever showed stinginess in sacrificing their lives and wealth for the Islamic movement. Rather, they competed with one another in every matter. Rich and poor alike spent in Allah’s path according to their means. Abdur Rahman ibn Awf (may Allah be pleased with him) was a distinguished Companion in the early period of Islam. Although he was not wealthy in Makkah, after the migration he achieved considerable financial prosperity through commerce in Madinah. Yet he never showed stinginess in spending in Allah’s path. Rather, he passed this test as well. During the expedition of Tabuk in the ninth year after the Hijrah, the Muslims faced a test of faith, and he succeeded in that test too. Responding to the Messenger of Allah’s (peace be upon him) appeal, Abu Bakr, Uthman and Abdur Rahman gave record amounts of financial assistance for this expedition. When Abdur Rahman (may Allah be pleased with him) placed eight thousand dinars in the hands of the Messenger of Allah (peace be upon him), the hypocrites began whispering. They said, “He is a show-off; his purpose is merely to display himself.” In response, Allah said that this was the person upon whom Allah’s mercy would continue to descend. (Surah At-Tawbah: 71) Another report says that when Umar (may Allah be pleased with him) saw this donation, he said, “I feel that Abdur Rahman is becoming sinful, because he has kept nothing for his family.” Hearing this, the Messenger (peace be upon him) asked, “Abdur Rahman, have you kept anything for your family?” He replied, “Yes. I have kept for them something greater and better than what I have donated.” The Messenger of Allah (peace be upon him) asked, “How much?” He replied, “What Allah and His Messenger have promised of provision, goodness and reward.”

The Role of the Muhajirun and Ansar

Those who embraced faith in Makkah during the darkest age of Jahiliyyah and became companions of the Messenger of Allah (peace be upon him)—their self-sacrifice for the Deen will be written in golden letters in the pages of history. Immediately after declaring their faith, they were struck by dangers and calamities of many kinds. The steamroller of oppression and persecution was driven over them. Every means of earning a living was closed to them. Even those who were wealthy or prosperous gradually became worse off because they were occupied with the work of the Islamic call. Yet, disregarding everything, they passed the test of faith. For the Deen and for making the Deen victorious, they all gave their lives and wealth unstintingly. They had no regret whatsoever; rather, in this field too their competition was unparalleled and worthy of envy. They spent their wealth, children and lives in the path of truth and did not shrink from making any sacrifice to keep the banner of truth flying. Even if it meant leaving their homeland, thirteen years after receiving prophethood the Messenger of Allah (peace be upon him) instructed the Noble Companions to migrate to Madinah. As soon as they received the instruction, they responded and reached Madinah, leaving behind their beloved homeland, wealth and homes. After enduring indescribable oppression and persecution for years in Makkah, when they arrived in Madinah having abandoned their families, homes and wealth, they possessed nothing except the name of Allah. But the love, devotion and sincerity with which the Ansar of Madinah hosted these people who had left their homeland is an inspiring story of faith. They made history by accepting these helpless, resource-less Muhajirun as brothers. It is stated in Surah Al Imran: “Then He created affection in your hearts for one another, and you became brothers.” The Ansar fully expressed gratitude for this great favor of Allah Most High. They dedicated their lives, wealth and children to the path of truth. The Noble Prophet (peace be upon him) established bonds of brotherhood between the Muhajirun and Ansar. After this relationship was created, they treated their adopted brothers even better than their own brothers and divided all their wealth equally with them. They did this solely for the Deen and to make the Deen victorious. Whenever the call for Jihad came, they stood ready for Islam with their lives and wealth. It was through this quality that the Noble Companions (may Allah be pleased with them) became beloved and favored by Allah. The Qur’an explicitly states: “Allah is pleased with them, and they are pleased with Allah.”

The Opponents of the Islamic Movement and Their Preparation in the Present Age

To make proper preparations for the Islamic movement, its opponents at this turning point in the present age must be correctly identified. Their preparations must also be properly assessed. Regardless of the country in which the Islamic movement is conducted in today’s world, its principal opponents are the two superpowers—the United States and Soviet Russia. The second-level opponents are the state and political forces within their spheres of influence. For Bangladesh, alongside those two principal opponents, a neighboring minor great power is playing an active role as an additional opponent. On the basis of an overall plan, this opponent is actively working everywhere in the world to prevent the revival of Islam. Although they differ on various international issues because of their mutual interests and conflicts, on the issue of Islam they have played one identical role almost everywhere. Somewhat different roles may be observed in some places because of global strategy, but that is merely an external matter. At root, they show no slackening in their efforts to obstruct Islamic revival and the Islamic movement. To implement their plans, with Jewish assistance they are using the world’s media against the Islamic movement and attempting to influence and mislead world public opinion. They are waging outright intellectual and cultural aggression in Muslim-majority countries to spread confusion in people’s thinking. They are turning intellectuals and leading figures into their mental slaves. They are even using the administration in the name of development activities. Alongside their attempt to establish social influence and authority by spreading a network of NGOs, they are striving to destroy our distinctive values. Through that network, they are trying to build political forces on their side by providing intellectual and material assistance, and through them arranging direct attacks on the Islamic movement. The Islamic movement’s strategy must be determined with their multifaceted war strategy in view. In this situation, no power in the world can help the Islamic movement with advice and counsel, nor can it provide any material assistance. Relying on Allah, the Islamic movement’s own manpower must play the historic role in making these preparations. At the same time, every effort must be made to obtain the Muslim populace as an auxiliary force to the extent possible. In that era, compared with the companions of Muhammad (peace be upon him), his opponents possessed social and political influence. They were strong in wealth and manpower. After the migration to Madinah, the number of opponents increased further. While in Makkah, the opponents consisted of influential, wealthy people of Makkah and the people under their influence. After the migration to Madinah, the hypocrite group and the power of the Jews emerged as opponents from within. Alongside them, Roman and Persian imperialism appeared as additional opponents; they may be compared with the two superpowers of the modern world, America and Russia. History bears witness that, in preparing to confront all these opponents, the Messenger of Allah (peace be upon him) did not depend on help or cooperation from anyone outside his own manpower. Those who believed became the manpower of this movement. They were prepared to fight the opponents, staking their lives, and they also offered sacrifices of wealth with enthusiasm and inspiration to obtain all the means, equipment and supplies needed for this struggle. Today’s Islamic movement is essentially the successor to that movement led by the Messenger of Allah (peace be upon him). It has not the slightest similarity with any other movement in the world. Therefore, only by reviving the tradition created by the Messenger of Allah and his companions shaped by him will this movement develop its own strength and momentum and be able to advance step by step toward success. Following the tradition of the Messenger of Allah and the Noble Companions, if some servants of Allah today are able to offer the gift of martyrdom—in other words, to offer the sacrifice of their lives—is it impossible for some servants of Allah to come forward, following their tradition, to set examples of financial sacrifice like those of Lady Khadijah, Abu Bakr, Umar and Uthman (may Allah be pleased with them)?

Various Aspects of Spending Wealth in Islam

Since the fundamental demand of Islam and iman is to surrender one’s life and wealth to Allah, and since the practical work of Islam is the worship of Allah and service to His servants, the tendency to spend wealth in various spheres and sectors of Muslim society has traditionally remained prominent. Like the proverb, “Even when a river dries up, its traces remain,” although Muslim society has almost entirely lost its own values, its tendency or tradition of spending wealth has not completely disappeared. Islam has established two forms of sacrifice of wealth. One is obligatory, such as zakat; the other is voluntary, such as helping and supporting the needy and helpless, beginning with the poor and close relatives, and spending money to establish social institutions such as mosques and madrasas. The obligatory donation of zakat certainly has a role in developing the mindset of voluntarily spending wealth selflessly. Indeed, to speak frankly, one of the principal objectives of zakat is that people become accustomed to spending wealth without expecting anything in return and without any material interest. In any case, among the eight categories of obligatory charity, that is, zakat, Allah has included one category for fi sabilillah. Among the various causes on which people voluntarily spend their wealth, there is also an opportunity to spend in the category of fi sabilillah, or in the movement to establish Allah’s Din. Not only is there such an opportunity; rather, judging in the light of Allah’s Qur’an and the Hadith of the Messenger, it becomes clear that jihad in the way of Allah is the best deed. Therefore, it is only natural that spending wealth for this best deed should be spending in the best category. In a country where Allah’s Din has not been established, the category of fi sabilillah is the most important even among the eight categories of zakat, because the purpose of zakat cannot be fulfilled unless Allah’s Din is established. Likewise, in all circumstances and in every situation, donating to the struggle to establish Allah’s Din is the best donation compared with every aspect and category of charity. The reward for donating to this cause will be greater than that for any other donation. Because we have begun to forget this teaching of Islam, many people today consider giving money to the work of the Islamic movement equivalent to paying dues to a political party. Far from considering it a deed bringing the greatest reward, they harbor doubts as to whether it earns any reward at all.

Yet Allah the Exalted has declared:اإِنَّمَا يَعْمُرُ مَسَٰجِدَ ٱللَّهِ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَلَمْ يَخْشَ إِلَّا ٱللَّهَ فَعَسَىٰٓ أُو۟لَٰٓئِكَ أَن يَكُونُوا۟ مِنَ ٱلْمُهْتَدِينَ ١٨
أَجَعَلْتُمْ سِقَايَةَ ٱلْحَآجِّ وَعِمَارَةَ ٱلْمَسْجِدِ ٱلْحَرَامِ كَمَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَجَٰهَدَ فِى سَبِيلِ ٱللَّهِ لَا يَسْتَوُۥنَ عِندَ ٱللَّهِ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ ١٩
ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ أَعْظَمُ دَرَجَةً عِندَ ٱللَّهِ وَأُو۟لَٰٓئِكَ هُمُ ٱلْفَآئِزُونَ ٢٠
يُبَشِّرُهُمْ رَبُّهُم بِرَحْمَةٍ مِّنْهُ وَرِضْوَٰنٍ وَجَنَّٰتٍ لَّهُمْ فِيهَا نَعِيمٌ مُّقِيمٌ ٢١
خَٰلِدِينَ فِيهَآ أَبَدًا إِنَّ ٱللَّهَ عِندَهُۥٓ أَجْرٌ عَظِيمٌ ٢٢“Do you consider providing water to the pilgrims and maintaining the Sacred Mosque equal to the deeds of those who believe in Allah and the Last Day and strive in the way of Allah? They are not equal in the sight of Allah. Allah does not guide the wrongdoing people. Those who believe, emigrate, and strive in His way with their wealth and lives are higher in rank with Allah, and they are the successful. Their Lord gives them good tidings of mercy from Him, His pleasure, and Gardens in which they will have everlasting bliss. They will remain there forever. Surely, with Allah is a tremendous reward for giving recompense for deeds.” (Surah al-Tawbah 18–22)

Spending wealth in the movement to establish Allah’s Din is the best deed from the perspective of reward, and it is likewise effective and meaningful in the light of reality. We spend money building mosques for the purpose of prayer; this is undoubtedly a good deed and a deed bringing reward. But if Allah’s Din is not established, true prayer will not actually be established in these mosques. We spend for madrasas. We should spend more, but if Allah’s Din is not established, this education will neither receive its proper importance in our society nor serve any practical purpose. We spend money to build orphanages and rehabilitate the orphans of society. This too is undoubtedly a meritorious and charitable deed. But fulfilling the basic needs of all the displaced and needy people in society is not at all possible before the Islamic social revolution. Even if we spend all our resources trying to meet the needs of the poor, it will become clear that such efforts are futile and unproductive. In this way, the extent to which the practice of providing financial help and support in our society has been established with the intention of earning reward and serving humanity is undoubtedly a good aspect. May Allah accept the charity of those who have become accustomed to giving in this way. Along with this prayer, we also pray that Allah the Exalted grant them the ability to spend in the best, most meaningful, and most productive cause—that is, in establishing Allah’s Din—and grant them the ability to understand the true importance of spending in this way. Amin.

The Tradition of the Islamic Movement in the Matter of Infāq

The prophets and noble messengers (peace be upon them) made the principal contribution to creating the Islamic movement’s diverse traditions. After them, the role of those servants of Allah who are called siddiqin, salihin, and shuhada in the Qur’an is worthy of remembrance. In the fourth and fifth chapters of this booklet, we discussed, albeit very briefly, the role of the final Prophet, Muhammad (peace and blessings be upon him), and the noble Companions. Although their role is a source of inspiration for us, a question may arise in a corner of the mind. The matter of the prophets is distinct, and the matter of the final and greatest Prophet is even more exceptional. The matter of the prophets’ companions and associates is also distinct. Therefore, alongside the history and tradition of the distant past, the history and tradition of the Islamic movement in the recent past or in today’s contemporary world may be more fruitful in this regard. We should have some general knowledge of the Mujahid Movement led by Hazrat Sayyid Ahmad Shahid Barelvi in our subcontinent in the recent past. Just as the tawhidi people of Bengal set a record by joining this movement on foot, they also provided financial assistance to it generously. In those regions of Bangladesh where people associated with the Mujahid Movement lived, the practice of spontaneously donating, beginning with the payment of ushr and extending to various religious services, can still be observed among the people. The founders and associates of the two internationally renowned Islamic organizations of today’s world, Jamaat-e-Islami and Jamaat-e-Ikhwanul Muslimin, are striving to revive the tradition of the noble Companions’ sacrifice of their lives and wealth. Just as the noble Companions faced oppression and persecution after declaring their faith, people participating in the Islamic movement are likewise facing oppression and persecution in various parts of the world. Just as they used to spend their wealth and resources in this way, people in today’s Islamic movement are also trying to make similar sacrifices and efforts of self-sacrifice. The founder of Jamaat-e-Islami, Sayyid Abul A’la Maududi (may Allah have mercy on him), could have become a millionaire from the income of his numerous books, but he kept the income from only two or three books for his family and dedicated the income from all his remaining books to the Islamic movement—books of which numerous editions are being printed and which have been translated and published in numerous languages. Many of those who were fortunate enough to benefit from his company sacrificed their careers in life for this movement. In the matter of financial sacrifice, many established the tradition of giving from 5 percent of their respective incomes up to 10 percent or 20 percent to the Jamaat’s Bayt al-Mal. Through following this tradition, two practices have come to be followed in the matter of sacrificing wealth in today’s Islamic movement. Of course, this is not regarded as obligatory or wajib. Most of the people in the Jamaat belong to the lower-middle-class level of our society. Thus, roughly speaking, if people at this level give five percent of their income, it falls within the category of sacrifice or infāq. Therefore, traditionally, workers of the Islamic movement have been giving at least five percent of their respective incomes to the Jamaat’s Bayt al-Mal. This applies specifically to those in the lower-middle class. The five percent income contribution of those who belong to the upper-middle class may not qualify as sacrifice. The second tradition followed among us is to include the organization as a member of the family in one’s family and household expenses, divide the total expenditure on a per-person basis, and try to give to the Bayt al-Mal the amount that falls to the organization’s share. Following this practice means providing maintenance or support for the work of establishing Allah’s Din through infāq. With this in mind, one can develop the habit of spending wealth.