Convert Notes on history, principles and perspectives of humanitarian practice Islam Edited by Mamoun Abuarqub and Isabel Phillips
Italian translation by Irene D. Silvestri - Italy Islamic Relief
Freely adapted from the website Islam- online.it Before illustrating the history humanitarianism in the Muslim world, it is important to define the concept from the point of view of Islamic doctrine. This is an assumption quite extensive and detailed, covering both the traditional forms of solidarity and charity - which often is associated with the modern humanitarian aid - as more holistic forms of interaction between human beings and other living things. The
Charity, in its traditional meaning of transfer of material resources from rich to poor , be separated into two categories: voluntary and compulsory . The charity is a mandatory
institution clearly enshrined in the Qur'an, which performs through the observance of the third of five key precepts of Islam, payment of tithing, or zakat . The Zakah, which is mentioned many times in the Koran, is a mechanism through which the Muslim gives each year a portion of their wealth to the poor and needy . The fee is quantified in 2.5% of the accumulated capital - but admitted that it reaches a certain threshold and there is also a minor Zakah, which is paid on the occasion of celebrating the end of the fasting month of Ramadan (zakat Al Fitr). The
sadaqah , however, è una forma di beneficienza volontaria per cui il musulmano dona una qualsiasi somma, o bene, in qualunque momento, facendo proprio il valore sacro che riveste nell’Islam lo sforzo verso l’eguaglianza sociale e il dovere di adoperarsi per una società più equa ed equilibrata nel distribuire le ricchezze. Una forma comune di sadaqah è il waqf , un lascito, spesso sotto forma di terreno o proprietà, utilizzato a scopi caritatevoli o per supportare l’attività umanitaria, devolvendone i proventi, che garantisce una ricompensa continua a chi ha compiuto effettuato l'investimento iniziale ( sadaqah jairiah ).
Lo spirito umanitario nell’Islam, however, not resolved in the transition of resources from rich to poor. The Prophet Muhammad - on him be * Peace and blessings of God - has taught us that every act of generosity , or even the simple concern for fellow human beings and their welfare is an act of 'dear love in God's eyes . A hadith handed down by al-Bukhari and Muslim reported that the Prophet * said to his companions: "Indeed doors that access the Paradise are many: glorifying God, worship Him, to affirm the uniqueness and magnificence, to accept the good and el'illecito lawful and avoid evil, to remove any threat from our path, treating the afflicted, drive the One who is blind in the way of life, show him who seeks what he needs, alleviate the suffering of the oppressed, the weak support by force of their arms. All these are forms of charity, and are required as a duty .
A holistic concept of charity does not distinguish between individuals in donors and recipients, weak and strong, rich and poor, but holds to the belief that each has the inherent power to do good , regardless of their material or social condition.
Practice humanitarian assistance in the Islamic world Throughout the history of the Islamic world, many acts of generosity towards others and other living things were left up to individual - and is therefore unlikely to have left a written record or tangible after a long time, if not made by important members of society. This also in consideration of that prophetic: " The left hand does not know what the right hand " - meaning in this sense, the traditional importance of discretion in the generosity . Therefore, this brief overview will focus on documented and most forms of charity regularized as Zakah, the sadaqah and waqf.
The Zakah
The Zakah is an institution revealed in the Qur'an and, after the Prophet *, his political successors - the khulafâ ', or "caliphs "- took it upon themselves to pick it up. During the caliphs succeeded by the death of the Prophet Muhammad * until the thirteenth century, the rulers used their political power to collect neatly legal quota of solidarity, and with it provide for the needs of the people during times of crisis. For example, the first * successor of the prophet Muhammad, Abu Bakr as-Siddiq - God be pleased with him - declared war on all the tribes who refused to pay the tithe. Apart from the needy, on the other hand, the Zakah also claimed the needs of pilgrims and travelers, in general, improve the living conditions of disadvantaged categories, and you can tell was a paradigm of social cohesion, cooperation and civil coexistence among individuals in the early days of Islamic civilization.
According to what Singer ( 2006:315), official and organized the collection of Zakah not appear to resist expansion of the Islamic state and the amount of the collection was not consistent. This does not mean that the collection was occasionally late, but over time the distribution gradually became a faculty of a few prominent public figures rather than the institutions of sovereign Islamic state: the regular recording of payments, then, was gradually undermined and made subject to increasing arbitrariness (2008:64 ). Noting this, it must be said, however, were also implemented numerous attempts to revive the state system of collection and distribution of Zakah .
Dopo la conquista dell’Egitto, nel XII secolo, ad esempio, Salahuddin Ayyubi notò che i cittadini avevano iniziato a devolvere la zakah direttamente agli indigenti. Per assicurarne una più equa ed efficiente distribuzione, egli ripristinò il controllo governativo della raccolta, e sotto il suo regime la zakah fu efficacemente distribuita in favore dei poveri, dei debitori e dei viandanti.
Questa prassi proseguì anche dopo la morte di Salahuddin per tutto il XIV secolo, tuttavia non mancò chi sostenne che il fatto che la zakah fosse riscossa dallo Stato ne facesse una sorta di tassa pubblica ( ibid:49 ). A questo proposito, in ogni caso, non esiste virtually no historical record or no records of collection and distribution of Zakah independent of other records of income and expenditure-to-day government administration. That said, you can not accurately assess the impact on the most recent Islamic societies.
The Sadaqah
While strongly encouraged by the Qur'an, the sadaqah is not considered mandatory action like the Zakah. Therefore, the beneficial intent is inherent in the very sadaqah più facile da individuare, ed è la prevalenza di codesta elemosina volontaria che probabilmente meglio riflette l’importanza dell’aiuto umanitario nelle società islamiche del passato.
Come rilevato poc'anzi, si usa dire - e raccomandare - che quando si dà una sadaqah con la mano destra, la sinistra non dovrebbe neppure saperlo. Ciò spiega come mai tali atti di solidarietà fossero raramente dichiarati e documentati. Tuttavia, data la loro posizione ed il loro ruolo nella società, le sadaqat dei politici e degli eminenti cittadini erano regolarmente registrate, il che induce a pensare che garantire il benessere economico e sociale della loro gente fosse una priority for Muslim leaders.
In particular, it appears that the give sadaqah had become common practice after Friday prayers ( Singer 2008:74). And if Friday was the best day for voluntary donations, the month par excellence was certainly Ramadan. The Islamic precepts in fact urge the believer to be particularly charitable during Ramadan, the holy month in which the Quran was revealed to Prophet Muhammad *.
Among the various Islamic holidays, during which the donation of a sadaqah is particularly deserving of rewards otherworldly, Ramadan and the celebration of the end of fasting ( 'Id al Fitr , or "Day Break") are perhaps the most important dates on the calendar. The caliphs who would carry Egypt and Morocco and southern Europe between the tenth and eleventh centuries, had the custom of celebrating these holidays preparing generous banquet, after which the leftover food was distributed among the poor. Similarly, contingent in the thirteenth century, the poor, the sick and orphans were welcome to the dinner tables of Akhi, which offered him, in addition to food, also receive money ( ibid: 79 ).
Next encouragement to donate sadaqah , the Islamic rulers must have spent a lot of effort in order to promote and achieve equity and social justice , smoothing out the differences all too apparent. And 'as is illustrated in the proclamation of the Ottoman Sultans, in which they are binding on the guarantee of economic well-being of their subjects and to promote conditions for social justice ( Singer 2008:143).
Other evidence for this is given by the active response of the Muslim rulers to the most serious emergencies, such as hunger. In the seventh century, the second Caliph 'Umar ibn al-Khattab - God be pleased with him - ordered ai governatori delle province circostanti di far provviste di cibo ed organizzare trasporti di aiuti umanitari in risposta all’emergenza che aveva attanagliato l’Arabia ( Krafess 2005:328 ). In un’altra occasione, durante la carestia che colpì la città di Medina sotto il califfato di Abu Bakr, Uthman ibn 'Affan - Iddio sia soddisfatto di entrambi loro - il compagno del Profeta* che sarebbe in seguito divenuto il terzo califfo, ricevette un grande convoglio proveniente da Damasco, recante generi alimentari e non, in soccorso alla popolazione. I mercanti locali subito lo attorniarono, lanciando offerte per comprare i beni da rivendere poi alla gente, ma Uthman dichiarò che nessun merchant could never offer a price as high as the reward of God, and therefore would not accept offers from any of them, instead makes distribute goods free of charge to the indigent population ( Ahmad 2000:42). Still, during an era similar happened in Mamluk Egypt, Sultan regent assumed the responsibility to feed the poor and needy , and ordered his princes and governors, and the rich merchants and local, to do the Himself ( Sabra 2006:165).
The Waqf
Of all le azioni caritatevoli della storia islamica presente e passata, il waqf – che è una forma di elemosina volontaria , quindi di sadaqah – è quella sulla quale esiste la più comprensiva e consistente documentazione.
Benché non esplicitamente citata nel Corano, la pratica di costituire un waqf è richiamata diverse volte, nonché soggetto di un importante hadith . Esso narra di come un musulmano si recò dal profeta Muhammad* chiedendo consiglio su come utilizzare un appezzamento recentemente acquistato. Il credente non sapeva che destinazione dare al terreno, e il Profeta* gli suggerì di immobilize the capital and donate the proceeds to the needy as alms. He also added - as reported by Muhammad Ali - the soil should always be used with that purpose, and should not have been sold by the man who had inherited ol'avrebbe. * Other sources reported that Muhammad asked 'Umar ibn al-Khattab, the future second caliph - God be pleased with him - to acquire a plot of land and donate the proceeds to the poor (Benthall and Bellion-Jourdan 2003 : 32 ).
This practice became widespread under the name of waqf and, once established its legal status in the eighth century, spread throughout the Islamic world ( ibid: 30 ).
The profits generated by a waqf have always been a vital source of support, and offering a wide range of services and activities welfare, including, by way of ' example, we can list: the digging of water wells and construction of fountains, the building of houses for those unable to afford the cost of rent and rent-free to accommodate the travelers, the construction and maintenance of bridges , roads and cemeteries organize funerals for the poor, the provision of social assistance to the blind, the disabled and prisoners, and the financing of marriages for penniless bachelor, and the provision of free food distribution centers and water and milk for children and infants, the construction and maintenance of mosques, schools and hospitals (2005:338 Krafess ; Singer 2008:94 and 97).
Of all these services, hospitals were among the most common legacy in early Islam. While some hospitals and medical centers were born thanks to private funding, it was thanks to the practice of waqf that the Arab and Islamic world over the centuries established itself as the undisputed pioneer of medicine.
The first Islamic hospital was founded in Damascus in the year 86 of the Islamic calendar (Gregorian early eighth century), with the aim of curing the sick with chronic diseases such as leprosy, or are suffering from blindness, or generally the poor who could not afford medical care. Unlike the majority of the then existing health care systems in the world, that Islam was universal open to all and completely free ( Sayali 2006:3).
Several other hospitals were built thanks to the proceeds of the waqf over the years and in the centuries immediately following, from Asia Minor to the Maghreb, and ruled by caliphs, governors, philanthropists and religious foundations ( Turner 1997:133). In the tenth century the hospital in Baghdad, wanted by the mother of the caliph, was opened to house prisoners and the inhabitants of remote rural areas and the outskirts of the city (and Anees Hamameh 1984:51). In the thirteenth century, an Islamic hospital in Morocco, built with donations waqf, Accustomed to the headlines senz'eguali to be recognized throughout the world. Each patient was hospitalized there used to receive, after Friday prayers, the visit of the Prince of Morocco, and the most needy among them was given a sum of money that would allow them to vivere finché non si fossero rimessi e avessero trovato un impiego ( Zaimeche 2004:16 ).
Al pari degli ospedali, anche le moschee , luogo storico per eccellenza ove chiedere ed ottenere assistenza sociale e finanziaria, sono sorte a profusione grazie all’impiego dei proventi del waqf , che rendeva possibile tanto la loro edificazione quanto la loro manutenzione.
In molte città, le moschee erano il luogo di prelazione per gli studenti , che ivi trovavano alloggio e ospitalità, anche per limitati periodi temporali. Specialmente quelle che ospitavano un gran numero di persone, were equipped kitchen adjacent to feed hundreds of faithful every day ( Stillman 2006:217). One of the best known is undoubtedly the Mosque of Abraham in Palestine, in the tenth century was for the pilgrims a reference point for their daily sustenance and study ( ibid: 217 ). It was not unusual for mosques accommodate refugees, some sent directly from the Prophet Muhammad *, who personally experienced the refugee status when it suffered persecution in Mecca.
In Islam, the care of orphans is crucial, as well a religious duty ( Surat al-Baqara: 83 ), strongly encouraged by the Prophet Muhammad *, who was himself an orphan.
Although there is documented evidence of the construction of orphanages in the early Islamic era, many were waqf for the construction of schools that provides adequate education to orphans, as well as food, clothing and a safe place to live ( ibid: 218 ). Considering the Islamic precept on the care of orphans, however, it is likely that the children were cared for and looked after by their extended families and that, by providing more or less close relatives their needs, there was a need for institutions that used to harbor them.
should not forget that donations of waqf was to be used also to build ordinary schools, since education is of prime importance in the Islamic doctrine and practice. The Holy Quran repeatedly urges to increase and expand their knowledge, to increase both their faith.
The first schools built by the waqf arose in Iran, Iraq, Syria and Egypt between the eleventh and twelfth centuries. Often linked to local mosques, they each space used to study and read, sites devoted to prayer and meditation, and other common areas where you place the main activities of the day. Donations waqf also covered the salaries of teachers, the cost of room and board, clothing and education of children ( Singer 2008:84).
In Egypt Mamluk era (between 1250 and 1517 AD), the waqf was pre-eminent source for the provision of welfare services such as health care, education , the supply of food and water and the burial of the dead (Benthall and Bellion-Jourdan 2003:34 ). Even in the Ottoman Empire the practice of waqf was widely applied, and after the fall of the various Muslim empires and the succession of the various domains, it was still widespread. For example, anthropologists visiting Morocco soon after the end of the French occupation, reported the city where shops, workshops, kilns, granaries, public baths, hostels and caravanserai were built with donations waqf.
practice in contemporary humanitarian
Today, Muslims around the world continue mostly to abide by the principles of humanitarianism prescribed by Islam.
The waqf remains one of the sources such as larger and longer in one of the ways to donate a voluntary charity, so that most of the Islamic states among its own departments one dedicated to waqf, which regulate the practice, manage and track the flow of payments and monitor the transparency. For example, the Sultanate of Oman directly administer hundreds of waqf , whose profits are used not only to the construction of traditional buildings - as we have seen - such as schools, mosques and hospitals, but also to build farms and homes of civilians (Benthall and Bellion-Jourdan 2003: 29-35 ).
Similarly, in the wake of renewed interest and greater consideration given to the Zakah, evolved during the twentieth century, many governments of Muslim countries - such as Jordan, Libya, Malaysia, Pakistan, Saudi Arabia, Sudan and Yemen - have demanded the sovereign right to collect the tax Koran. As a result, it was done so to regulate, making it more transparent, the charge transfer of resources from rich to poor. It should however be stated that nowadays the Zakah is an obligation purely religious, so no state is authorized to collect tax as public. The public authorities shall endeavor rather to ensure that the collection method is as smooth as possible for citizens willing to pay the tax Koran.
humanitarian activities and activism among Muslims have been further facilitated by the emergence of numerous NGOs who have offered to convey that through donations on Zakah, and generally deals related to acts Charity.
Among the various NGO activities inspired by Islamic principles - and in general religious, ethical and humanitarian - social equity and justice, care and assistance to the poor and needy, some of the most important are: the provision of relief and humanitarian assistance in emergency situations such as natural disasters (earthquakes, floods, etc.) or man-made (war), long-term projects of sustainable development , such as insurance health services, education or the care of orphans through the programs of individual foster care at a distance, the organization of major campaigns against hunger and poverty, such as that which takes place annually in the month of Ramadan, a time to feed the poorest families at least during this holy month, providing at least one meal a day and allowing them to peacefully celebrate the feast the breaking of the fast ( 'Id al Fitr ).
E 'thanks to the Islamic NGOs, if the religious practices of waqf and zakat are back in vogue, especially among Muslims living in non Muslim countries or countries Western more secularized. Since 1990, NGOs such as Islamic Relief and Muslim Aid been able to reintroduce the practice of waqf and zakat in the system for collecting humanitarian aid West Africa. Donors wishing to do can now buy shares waqf in the countries where they live now, they are invested in real estate or money used for charitable purposes, and whose profits are donated to fund development projects in Third World. Similarly, NGOs are an important reference point to collect the Zakah and then direct it to the support of Muslims in need around the world ( Benthall 2003:36).
In conclusion, this overview we wanted to briefly explain the importance of the sense humanitarian in the Islamic religion, religious practices and how often the subsistence of the poor to have withstood the test of time and history, and are still applicable to modern civil society. You are therefore obliged to emphasize the modernity, the relevance and importance of the humanitarian spirit in Islamic society from its origins, to demonstrate that the principles of Islamic justice and equity can continue to enrich the contemporary humanitarian spirit, and not Muslim.
- 4. Conversion is what is of exemplary holiness. Neither the prophets nor the apostles them, nor most of the Fathers and Saints were born within the religious traditions which were, respectively, founders, followers and witnesses specimens. In them, the special blessing of the Divine expressed and confirmed in their perfect acceptance and dedication, the more venerable as radically revolutionary it was for their lives. 
Questa dinamica degenarativa è intrinseca alla fede stessa, nella misura in cui questa deve confrontarsi coi limiti della storia e delle società umane; sono le diverse élites spirituali - altrettanto connaturate a qualsiasi tradizione religiosa - a fare da argine naturale a questo fenomeno. Pur variando sensibilmente da una tradizione all'altra, esse assolvono alla medesima funzione e responsabilità: ricevere e trasmettere fedelmente tanto il contenuto vero della dottrina quanto - ciò che è altrettanto fondamentale - il corretto approccio ad essa, al suo spessore spirituale, alle sue potenzialità redentrici. 
