Reality of The Charity or Aid Given By The Organised Exploiter
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah [The Exalted] said: [قَوۡلٌ۬ مَّعۡرُوفٌ۬ وَمَغۡفِرَةٌ خَيۡرٌ۬ مِّن صَدَقَةٍ۬ يَتۡبَعُهَآ أَذً۬ىۗ وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬ – Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (Free of all wants) and He is Most-Forbearing]. [Al-Baqarah. 263]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated:
Allah informed us that kind speech- which all hearts recognise and do not reject; and forgiveness- to pardon the one who treated you badly, are better than charity that is followed by harm. Kind speech is good treatment and charity through speech; and forgiveness is good treatment by way of refraining from retaliation and holding someone responsible. These are two types of good treatments. As for charity followed by harm, it is a good deed that is followed by its nullifier, and there is no doubt that two good deeds are better than a good dead that is nullified. This also includes the forgiveness shown by the person when he encounters some harm and harsh behaviour from the one who he could not fulfil his request; therefore, showing forgiveness to him would be better than giving him charity and then harming him. Speaking kindly to him, refraining (from retaliation) and forgiving him is better for you than giving him charity and then harming him.
Then Allah [The Most High] ended this verse with the mention of two of His Attributes which are suitable for mention in this affair, saying: [وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬- and He is Most-Forbearing]. Indeed, Allah is not in need of you and nothing (from the benefits of) your charity reaches him, rather all the abundant good in this charity and its benefits returns to you and not to Allah [Glorified and Exalted be He]. Therefore, how can one flaunt through his spending and causes harm while Allah is completely not in need of it and everything else besides it. In addition to this, Allah is forbearing because He does not hasten punishment against the one who flaunts. Allah is completely free from need in every way and He is the One described as One with forbearance, the one who overlooks and forgives, alongside the fact that He bestows His vast favours and ample gifts; then how can one of you harm another person by flaunting and offending, even though what you give is little, and you are weak and poor (in the sight of Allah). Then Allah said:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُبۡطِلُواْ صَدَقَـٰتِكُم بِٱلۡمَنِّ وَٱلۡأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُ ۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِۖ فَمَثَلُهُ ۥ كَمَثَلِ صَفۡوَانٍ عَلَيۡهِ تُرَابٌ۬ فَأَصَابَهُ ۥ وَابِلٌ۬ فَتَرَڪَهُ ۥ صَلۡدً۬اۖ لَّا يَقۡدِرُونَ عَلَىٰ شَىۡءٍ۬ مِّمَّا ڪَسَبُواْۗ وَٱللَّهُ لَا يَهۡدِى ٱلۡقَوۡمَ ٱلۡكَـٰفِرِينَ
O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people. [Al-Baqarah 264]
This spender, whose spending has been nullified, is likened to a Safwaan – a rock with a smooth, flat, and slippery surface and with dust on it. Then heavy rain falls on it, washing away the dust and leaving it bare, devoid of any vegetation or growth. This is one of the finest and most profound parables because it draws a parallel between the heart of such a spender, who flaunts and his spending is devoid of belief in Allah and the Last Day, to the rock itself, symbolising hardness, rigidity, and lack of benefit. It demonstrates the impact of charity represented by the fine dust on the rock, and the heavy rain that washes it away, mirroring the nullification and removal of the spender’s charity. Consequently, the spender is unable to reap any rewards from his charity, as it has been nullified and removed.
Another perspective on this is that (even though) someone spends for something other than the sake of Allah, it may seem like they have performed a deed that will be rewarded. So, it seems as if it is made to grow like the grain that is sown in fertile soil and it grows seven ears, and each era has a hundred grains. However, hidden behind this spending there is something that prevents it from gaining anything, just like a rock hidden beneath the soil that stops seeds from sprouting and growing. [1] [end of quote]
Human kindness is universally recognised across nations, and caring for the less fortunate is a value upheld by all societies, even if it doesn’t always translate into real-world actions. However, the challenge of equitable wealth distribution, treating others fairly, and avoiding the exploitation of the vulnerable—whether among individuals or nations—remains critical. The pursuit of global dominance at the cost of fairness and integrity often results in conflict, wars and various forms of oppression.
Firstly, wars, for many, serve primarily as instruments of control over both human lives and financial assets. The Qur’an recounts the stories of ancient tyrants like the people of Aad, Thamud and Fir’awn, illustrating their extreme arrogance and disbelief as they flaunted their might.
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Every sin is a legacy inherited from a nation that was destroyed by Allah Almighty. For instance, the practice of homosexuality is a legacy from the people of Prophet Lut, peace be upon him, while the act of taking more than one is entitled to is a legacy from the people of Shu’ayb, peace be upon him. The corruption and arrogance displayed on earth are inherited from the people of Pharaoh, and the pride and tyranny are legacies from the people of Prophet Hud, peace be upon him. Thus, the sinner is adorned in the garments of these nations, which are enemies of Allah. [2]
Some of our elders who had some military experience often emphasised that the dropping of the first two atomic bombs on Hiroshima and Nagasaki was a crucial turning point in the struggle for power and supremacy. This devastating event revealed the horrifying capacity for destruction that can annihilate lives and infrastructure, instilling a lasting fear among nations even to this day. Furthermore, it marked a transition towards conflicts that aim to circumvent direct engagement, instead employing threats and extreme violence as means to achieve absolute control and domination. Al-Allamah Rabee Bin Hadi al-Mad’khali, may Allah safeguard him, illuminated this reality in his remarks regarding those who showed disrespect towards the Prophet, peace and blessings of Allah be upon him:
The creation of bombs, destructive weapons, warplanes, tanks, and long-range missiles lies squarely on your shoulders. It is your twisted intellect that has brought forth these instruments of chaos, driven by a relentless desire for transgression, hostility, and domination. You seek to conquer entire populations, enslaving them, shedding their blood, and plundering their resources. Your sole focus is on eradicating those who dare to oppose your insatiable greed and your oppressive agenda, all while cloaking your actions in the guise of civilization, human rights, freedom, and justice.
It is well understood among discerning individuals that your past is marred by a series of uncivil and terrorist actions, a legacy that has been documented by both your adversaries and your supposed allies. Those who remain unaware of this troubling history should take the time to explore the accounts of your invasions of various nations, or at the very least, examine the devastating consequences of the two World Wars. To illustrate, the First World War alone claimed over 10 million lives in Europe, predominantly among the finest youth of those nations. Furthermore, more than double that number suffered severe injuries, leaving them permanently disabled. [Refer to: At-Taareekh al-Mu’aasir: Uruubbaa minath-Thawratil-Fransiyyah ilal-Harbil-‘Aalamiyyaith-Thaaniyah, p.505. (Lit: Recent History, Europe from the French Revolution to the Second World War)]
The Second World War resulted in a staggering loss of life, with approximately 17 million soldiers and an additional 18 million civilians perishing in just five and a half years. Financially, the military expenditures soared to an estimated $1.1 trillion, while the overall economic impact of the war is valued at around $2.1 trillion. This devastation extends beyond human casualties; entire cities were obliterated, vast areas of land were rendered uninhabitable, agricultural lands were inundated, and countless factories and farms ceased operations. The toll also includes the significant loss of livestock, compounding the tragedy of this global conflict. [(Al-Harb al-‘Aalamiyyah ath-Thaaniyah by Ramadhaan Land, p.448-449) (Lit: The Second World War)]
The Hiroshima Bomb:
The author of “al-Harb al-‘Aalamiyyah ath-Thaaniyah” (p.446-447) discusses the harrowing event of the first atomic bomb. In an interview with Marcel Junod, a Red Cross representative, a Japanese survivor recounted the terrifying moment of the explosion. He described how, out of nowhere, blinding, muddy pink lights erupted, accompanied by an unsettling tremor. This was swiftly followed by a suffocating surge of heat and fierce winds that devastated everything in their wake.
In mere seconds, countless individuals traversing the streets or gathered in the heart of the city faced a horrific fate, consumed by flames. Many succumbed to the overwhelming heat that radiated throughout the area. Others lay on the ground, writhing in agony from severe burns that covered their bodies. Everything at the epicenter of the disaster—walls, homes, factories, and other structures—was utterly obliterated, with remnants violently propelled into the sky in a terrifying whirlwind. Trams were uprooted from their steel tracks, tossed aside as if they were weightless. Trains, along with their tracks, were lifted effortlessly, resembling mere playthings. Animals, including horses, dogs, and livestock, suffered the same tragic fate as the people. Every living creature was snuffed out in a single, harrowing moment that defies description. Trees were consumed by fierce flames, rice fields turned to ash, and farms crackled and disintegrated like brittle straw.
The areas that narrowly escaped immediate devastation were left in ruins: homes lay in ruins, reduced to mere heaps of wooden debris scattered among the remnants of bricks and stone foundations. It was as if these structures had been made of cardboard, obliterated in a vast zone of destruction spanning 10 kilometers. Those who survived found themselves engulfed by fierce, raging fires. The few fortunate enough to reach any form of shelter in time faced agonizing deaths from gamma radiation within a mere 20 to 30 days. By nightfall on the day of the explosion, the inferno began to subside, eventually extinguishing itself as it ran out of fuel. Hiroshima had been reduced to nothingness. These are the very symbols of your civilization that you celebrate and boast about, while showing disdain towards Islam and its Prophet. Yet, you persist in amplifying every form of oppression and corruption, continuously creating more weapons of destruction and devastation. This, by Allah, represents the pinnacle of barbarism and inhumanity. Adorn yourselves with your own bombs, including the Hiroshima bomb and its counterparts, and let your leaders wear them as crowns. [end of quote] [3]
Similarly, our fathers often discussed the Cold War, highlighting how it illustrated the delicate balance of power between nuclear-armed countries. This equilibrium fostered a sense of mutual restraint, as all parties recognised that any military confrontation, especially involving nuclear weapons, would result in catastrophic destruction for everyone involved. They highlighted that these nations, despite their conflicts, shared a common civilizational heritage. However, this sense of restraint for the greater good did not apply to societies they deemed inferior, as such restraint would hinder the exploiters from taking advantage of the conflicts among weaker nations for their own gain.
Furthermore, some researchers have observed a profound transformation in conflicts since World War II, largely influenced by the effects of the industrial revolution in the West. That era marked a significant shift in the dynamics of power, particularly with the rise of machinery in the workforce, the supremacy of capital as a key economic driver, and the growing influence of media—especially print journalism, followed by visual and audio technologies, as well as information networks—that shape public opinion. As these elements of power gained prominence, they also deepened social patterns that were once novel and unfamiliar. The surge in machinery fueled a demand for luxury and comfort, fostering a culture centered around pleasure and hedonism. Sound beliefs and good behaviour ordained by the Creator waned. Moreover, the integration of women into the workforce and their emancipation from domestic roles led to increased social interaction, moral decline, and the fragmentation of the family unit, which is the cornerstone of society. As a result, the dominant ethics were largely dictated by machinery and market forces.
Despite the significant resources and technological progress achieved by some nations since the industrial revolution, it was crucial for them to also recognise the importance of weaker and poorer countries. These poorer nations are vital as they supply affordable raw materials and represent expansive consumer markets. Additionally, the challenges posed by these nations could not be overlooked by the more powerful countries. For example, historical events, such as the oil crises of 1973-1974 and 1979-1980, highlighted how the global landscape could threaten the economic, political, and social stability of wealthier nations if not addressed. However, even with considerable military strength, some of the more powerful nations have at times shown reluctance to sacrifice lives unless absolutely necessary for survival, reflecting a shift in societal values. Some researchers attributed this to decline in the sway of political and ideological movements in Western society after World War II, giving way to a more pragmatic approach, particularly in the United States.
In addition, a new phenomenon also emerged in the realm of conflict management, where each party seeks to pull the other into its own sphere of influence and expertise. The more dominant party often lure the other into this territory or traps them within it, reminiscent of the strategies used by drug dealers and traffickers. If they discover that their target lacks the necessary life circumstances to exploit, they initially offer free samples of drugs, followed by subsequent doses at a low price. This cycle continues until the individual becomes addicted and dependent on the substances, at which point they are manipulated into meeting demands and face coercion that leaves them with no option to refuse. As some authors have noted, this reflects a key aspect of unregulated capitalist economics, encapsulated in the adage: “Those who wield money as a weapon will always come out on top.”
Within these circumstances, there is a significant opportunity to shape how the public perceives various issues. Public opinion can be molded to not only embrace but also insist on the preferences of those in control of the narrative. This transformation hinges on influential media channels, which necessitate considerable financial backing. These platforms can effectively champion a particular economic framework and cultivate public readiness to embrace a new economic paradigm alongside modern social values. By promoting this economic model, they disseminate targeted cultural and ideological beliefs, ultimately eroding national, regional, or religious resistance to the acceptance of the new system. However, when a targeted nation or group resists the cultural agenda of a cultural crusader intent on seizing resources or asserting geopolitical power, the crusader often resorts to imposing economic sanctions that can escalate into partial or full economic blockades. This tactic is further supported by a range of political, diplomatic, and even sporting measures, all underpinned by a strategic media campaign designed to sway global public opinion in favour of these sanctions and actions. The ultimate goal of this alternative to outright warfare can be tailored according to the severity and type of sanctions imposed, leading to varying levels of disruption within the targeted society—ranging from mere annoyance to significant incapacitation or even total destruction—until compliance is secured and dominance is achieved. This strategy remains in play against some nations.
Furthermore, if the targeted country is self-sufficient, they may be forced to deal with international entities and organizations that align with nations possessing greater military power. This dynamic can trap them in a cycle where they cannot easily disengage or free themselves, rather than fostering genuine reciprocal and integrative relationships with others. In this scenario, various concepts can be advanced, including the freedom of international trade, open markets, unrestricted air travel, information networks, international transportation routes, electrical interconnectivity among nations, satellite-based communication systems, and collaborative industries. While these initiatives may offer immediate advantages to individuals and groups within the targeted society, without astute government oversight, the cultural influencer is likely to prevail. This is particularly true when backed by international organizations with substantial financial resources. Consequently, the privatisation of essential services and major corporations may gradually be introduced into the global supply and demand market, all while national capital is constrained during this process. In this regard, the influence of multinational corporations, multi-branch NGOs, environmental advocacy groups, human rights organizations, and the shared fabric of human culture cannot be overstated. As these entities build a solid foundation and become essential players, the influence of the state in economic and social affairs diminishes, allowing multinational companies and large NGOs to take center stage.
The aim is to establish a global channel, facilitating a form of governance that operates free from the constraints of state authority. This channel may serve as a convenient rationale for intervention, cloaked in the noble pursuit of safeguarding foreign investments, alongside an array of adaptable justifications such as the protection of minority groups, the promotion of human rights, [Footnote a] the advancement of democracy, the preservation of the environment, and concerns regarding the possession of weapons of mass destruction, international terrorism, and drug trafficking. Yet, it remains unspoken that these actions are undertaken in the name of maintaining the prosperity and welfare of the cultural advocate, despite the presence of some justifications that may hint at such motives, albeit insufficient to warrant intervention.
Food and other Essentials:
A nation that declines to engage in cooperation and resists the exploiter may find itself subjected to blockades and sanctions, potentially jeopardising its food supply, especially if reliant on imports. [Footnote b] The vitality of local food production stands at risk when seeds, fertilizers, or machinery are procured from foreign sources. This concern extends to the pharmaceutical sector, where industrial operations may face disruption if raw materials or equipment are imported, or if certain components are produced by the exploiter. For nations that depend on the export of raw, agricultural, or industrial goods for their economic sustenance, a halt in exports could drastically reduce their financial inflow. Moreover, should the government or, in particular instances, private individuals possess investments and assets abroad, the freezing of these holdings could render them inaccessible, even if only for a limited time. Such circumstances could profoundly impair the state’s operational capacity, potentially reversing societal advancements by decades or even centuries. Furthermore, the presence of open media and champions of cultural integrity is likely to stir public unrest over this situation, prompting fervent demands for reform.
In most cases, it is the dominant entity that reaps the advantages of prevailing circumstances, wielding the power to impose its ideologies upon others. This influential party, often represented by the strongest nation —typically the United States—sets the benchmarks that steer organisations and nations towards its own aspirations, all while selectively advancing its interests. With a military presence that can be swiftly mobilised across the world, it safeguards its prerogatives and vigilantly monitors any potential disruptions at the expense of the welfare of others. Moreover, it seeks to establish financial supremacy by positioning the dollar as the cornerstone of international currency. This entity excels in defining boundaries, whether through direct intervention or via institutions such as the World Bank, the International Monetary Fund, regional trade bodies, or continental military coalitions.
The so-called developing world is frequently seen as little more than a backdrop in the international landscape. While it can be leveraged for various purposes, it is often regarded as unfit to actively engage in the global arena. Rather than being a competitor, it is treated like a mere pawn. This reality becomes clear when we look at the stark economic inequalities among those vying for a place on the world stage. Multinational corporations, armed with significant financial resources, typically acquire smaller firms at bargain prices or emerge from the remnants of larger companies that have succumbed to competition, often relying on their subsidiaries. These corporations are the true contenders in the marketplace, capable of generating substantial profits. In addition, some stronger nations seek to obscure their influence in global matters by presenting themselves as supportive leaders who advocate charitable projects and arenas for development, however, they entrust the execution of various initiatives to specific organisations through international and regional gatherings, along with numerous global organisations like the World Bank, the International Monetary Fund, the World Trade Organization (WTO), the Economic and Social Council, the Food and Agriculture Organization (FAO), the International Labour Organization, the World Health Organization, and UNESCO. Consequently, a wide range of human activities—ranging from individual births and their social contexts to issues of legitimacy, education, employment, legal frameworks, political and economic systems, and the media shaping public perception—have become focal points of international scrutiny or global media coverage. When possible, they will suppress alternative viewpoints and stifle dissenting voices without hesitation. The exploiter only gains the upperhand in the absence of authentic beliefs and Muslim identity as outlined in the Qur’an and Sunnah, as interpreted by the Sahaabah. Nevertheless, economic warfare, rather than traditional military conflict, can serve as a more effective strategy, often accompanied by various initiatives aimed at controlling the population and influencing the targeted community.
Destabilising Some of The Crucial Foundations For Social Unity
In Muslim societies, the family is viewed as one of the crucial foundations for social unity and resilience. Consequently, there is a concerted effort to weaken this essential structure in some countries by undermining the distinctive and vital roles of women in childbirth and child-rearing. Shaikh Abu Iyaad, may Allah preserve him, remarked:
“We are living in a time in which the League of Iblees have a frightening grip and amazing amount of resources and means through which waves and waves of assaults are maintained against faith (eemaan), and against tawhid (monotheism), and against the morality that is based upon revelation (as opposed to the “do what thou wilt” of secular humanism), and against the family unit and its bonds (husband-wife, child-parent). And so it is necessary for the Muslims to beware and take extreme caution against the waves upon waves of such assaults that are being made from all directions, the aim of which is to desecrate the foundations of faith, and to desecrate the Prophets of Allah, in particular Jesus, the Son of Mary (peace be upon them both) and to replace the foundations of faith with a “new age spirituality” which is nothing “new” at all, but comes from none other than Iblees himself and is but the same deception that Iblees used to make Adam err, which is the promise of immortality and eternity, and this is the core, underlying principle of the “new age spirituality” in all of its flavours and manifestations. Further, the Prophet (sallallaahu alayhi wasallam) warned that there would be many dajjaals (liars) in the later times. Such liars and imposters claim divinity or prophethood, and preach a religion other than that preached by the Prophets and Messengers, such as Noah, Abraham, Moses, Jesus and Mohammad (peace be upon all of them). For this reason, given the huge amount of propaganda disseminated through the great many forms of media in the modern age, it is necessary for Muslims to be well-informed about the plots of Iblees his deception and misguiding of the people through their army of devils amongst Jinn and men, all of whom refer to Iblees, spuriously, as “the light bearer”. [4]
The solution:
The State of the Ummah: Causes that led to its Weakness and the Means of Rectification (eBook)
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Footnote a:
https://salaficentre.com/2024/10/31/an-overview-and-general-examination-of-certain-implications-of-human-rights/
Footnote b:
https://salaficentre.com/2024/11/24/the-weaponisation-of-necessities/
[1] An Excerpt from ‘Tareequl Hijratayn pages 452-454
[2] Ad-Da’u Wad Dawa’u. page 142
[3] Written by: Shaykh Rabee’ ibn Haadee ‘Umayr al-Madkhalee 1426/12/28 (corresponding to 2006/1/28)
[4] https://www.salafitalk.net/st/printthread.cfm?Forum=8&Topic=10682