By Prof. Dr. Faid Mohammed Said
Introduction
In an age of accelerating economic and social transformations, where individualism often prevails over value-based structures, a fundamental question arises: by what is the worth of a human being measured?
Is it measured by what one possesses, or by what one contributes in benefit to others?
Islam offers a comprehensive vision that redefines the human being as a moral agent, not merely a consuming entity. In this context, the statement attributed to ʿAlī ibn Abī Ṭālib, may Allah be pleased with him, is often cited:
“He upon whom the blessings of Allah are abundant, the needs of people towards him are many.”
Although this statement is not established with a sound chain of transmission, it expresses a firmly rooted Qur’anic principle: that blessings in Islam are a responsibility and a trust, not a privilege detached from society.
First: The Philosophy of Blessing – From Possession to Trust
The Qur’an establishes a complex relationship between the human being and blessings, grounded in accountability:
“Then you will surely be questioned that Day about the blessings.”¹
Thus, blessings are not a state of consumption but a field of trial. Their meaning transcends the individual dimension to a social one, whereby a person becomes entrusted with what they possess and is required to direct it towards serving others.
Scholars of maqāṣid, foremost among them Abū Isḥāq al-Shāṭibī, affirm that the Sharīʿah was revealed to realise the welfare of people, and that its rulings revolve around attaining benefits and preventing harm². This places the “direction of blessings” at the heart of the Islamic ethical project.
Second: Fulfilling Needs as an Act of Worship
The Prophetic tradition links divine assistance to a servant’s assistance to others:
“Allah is in the aid of His servant so long as the servant is in the aid of his brother.”³
This ḥadīth establishes what may be termed a “social theology” in Islam, where one’s relationship with Allah is inseparable from one’s relationship with people. Serving others is not merely a humanitarian act but an act of worship with devotional significance.
This meaning is reinforced by the ḥadīth:
“The most beloved people to Allah are those who are most beneficial to others.”⁴
This indicates that closeness to Allah is measured not only by ritual acts of worship, but also by the extent of benefit extended to others.
Third: Human Dignity – A Functional Perspective
The Qur’an affirms the principle of human dignity:
“And We have certainly honoured the children of Adam.”⁵
However, this dignity is not understood as a static state, but as a capacity for moral action. The honoured human being is one who can become a source of benefit and bear responsibility for others.
Here, the Qur’anic perspective aligns with what Abū Ḥāmid al-Ghazālī articulated, namely that human perfection is realised through embodying the meanings of excellence (iḥsān) and mercy⁶, not merely through the acquisition of personal gain.
Fourth: The Maqāṣid Dimension – Preservation of Life Through Solidarity
The preservation of life (ḥifẓ al-nafs) is one of the higher objectives of the Sharīʿah. Yet this preservation extends beyond biological survival to include psychological, social, and dignified dimensions.
Thus, fulfilling the needs of others contributes to this objective by:
• alleviating suffering,
• preventing psychological breakdown,
• enhancing a sense of social security.
Ibn ʿĀshūr emphasises that the objectives of the Sharīʿah aim to establish a cohesive social order founded upon cooperation⁷, a principle clearly manifested in this domain.
Fifth: From Individualism to Solidarity
Islam offers an alternative model to modern individualism, one grounded in human fraternity. The other is not a competitor, but a partner in humanity.
This is affirmed in the verse:
“And cooperate in righteousness and piety.”⁸
Thus, solidarity is not a secondary ethical option but a divine command that shapes the structure of society.
Sixth: The Spiritual Dimension – Giving as Self-Liberation
Giving in Islam is not merely an outward act, but an inner process of purification. It:
• liberates the individual from selfishness,
• reorients the heart towards meaning,
• grants inner tranquillity.
Accordingly, fulfilling needs does not diminish one’s resources, but rather enhances one’s spiritual completeness.
Seventh: Contemporary Applications
In the contemporary European context, these values form an important foundation for:
• strengthening social cohesion,
• building bridges of trust,
• presenting a practical model of Islam as a religion of mercy.
Translating these principles into institutions and initiatives, such as charitable and community work, represents the practical embodiment of these teachings.
Conclusion
This discussion demonstrates that Islam redefines the human being through the lens of giving and responsibility.
Blessings are not private property, but a trust;
fulfilling needs is not an act of favour, but a duty;
and extended benefit is the true معيار of distinction.
Thus, the individual who becomes a gateway to goodness
finds that Allah opens for them a gateway of assistance,
bringing them closer to realising their dignity
and nearer to security on the Day of Judgement.
—————–
Footnotes (Chicago Style)
- The Qur’an, Sūrat al-Takāthur, 102:8.
- Al-Muwāfaqāt, Abū Isḥāq al-Shāṭibī, ed. Mashhūr Ḥasan (Cairo: Dār Ibn ʿAffān), vol. 2.
- Ṣaḥīḥ Muslim, Book of Remembrance and Supplication, Chapter on the Virtue of Gathering for Qur’an Recitation.
- Reported by al-Ṭabarānī in al-Muʿjam al-Awsaṭ; graded ḥasan by al-Albānī in al-Silsilah al-Ṣaḥīḥah.
- The Qur’an, Sūrat al-Isrāʾ, 17:70.
- Iḥyāʾ ʿUlūm al-Dīn, Abū Ḥāmid al-Ghazālī (Beirut: Dār al-Maʿrifah).
- Maqāṣid al-Sharīʿah al-Islāmiyyah, Muḥammad al-Ṭāhir ibn ʿĀshūr (Tunis: al-Dār al-Tūnisiyyah li’l-Nashr).
- The Qur’an, Sūrat al-Māʾidah, 5:2.
Skip to content