Professor Dr Faid Mohammed Said
Abstract
This paper explores the phenomenon of Islamic charitable work in Britain as a growing religious and civil force that reflects an active and civilisational presence. It examines the Qur’anic foundations of zakat, sadaqah, and waqf, and highlights how these concepts reshape the relationship between the Muslim and their wealth, the individual and society, and spiritual ethics and institutional organisation. The paper traces historical models of waqf in Islamic civilisation, analyses the evolution of Islamic charitable work in Britain within its contemporary legal and cultural frameworks, and concludes with a strategic vision to enhance impact and sustainability through the revival of waqf models adapted to the British context.
1. Introduction
In recent decades, Muslim communities in the United Kingdom have emerged not only through their religious institutions but also through increasing engagement in organised charitable work. This activity reflects an ethical dimension rooted in Qur’anic teachings and represents an intelligent response to the social and legal challenges of contemporary British society. Although Muslims comprise about 6.5% of the population in England and Wales, their contributions to the charitable sector exceed 10% of total national donations[^1].
This paper seeks to offer a systematic study of the Islamic vision of charitable work, by examining the historical legacy of waqf, analysing the current state of Islamic charitable institutions in Britain, and presenting a strategic proposal that balances religious values with tools for community sustainability.
2. Qur’anic Concepts of Charitable Work: From Legal Obligation to Civilisational Construction
Islam uniquely redefines charitable work as a religious, moral, and economic duty—rather than merely an emotional or individual initiative. Zakat, sadaqah, and waqf form a comprehensive system that integrates legislation, spirituality, and social development.
2.1 Zakat: A Divine Obligation and Social Right
Zakat is neither supererogatory nor optional—it is one of the five pillars of Islam and a defined right for the poor. Allah says:
“And in their wealth there is a known right for the beggar and the deprived.” [al-Dhāriyāt: 19]
“And establish prayer and give zakat.” [al-Baqarah: 43]
Wealth is not absolute ownership but a trust (amānah), and zakat translates this concept into a practical mechanism for equitable wealth distribution.
2.2 Sadaqah: Spending from the Provision of Allah
“And spend from that which We have provided for you.” [al-Baqarah: 254]
The Qur’an teaches us that what we own is provision from Allah, and spending from it is a fulfilment of trust, not an act of favour. This reframes the human-wealth relationship from ownership to trusteeship, laying the foundation for an ethical alternative economy.
2.3 Sadaqah Increases Wealth: Economics in Light of Faith
“Allah destroys interest and increases charities.” [al-Baqarah: 276]
“Wealth is never diminished by giving charity.” (Muslim)[^2]
Islam reorients economic logic through the concept of barakah (blessing), making giving a cause of growth rather than reduction.
2.4 Charity as Proof of Faith
“Charity is a proof.” (Muslim)[^3]
Charity is not only about giving wealth—it reflects the purity and sincerity of faith, symbolising selflessness and sacrifice.
2.5 Charitable Work as a Collective Moral Ethic
“Spread peace and feed the people.” (Bukhari and Muslim)[^4]
This ḥadīth establishes charity as part of daily social conduct, extending beyond religious elites and becoming a community-wide culture practised in homes and streets, not just mosques.
3. Islamic Waqf in History: From ʿUthmān ibn ʿAffān to the Ottoman Civilisation
Waqf left a profound impact on Islamic civilisation, becoming a parallel system to the state in providing public services. Notable examples include:
3.1 The Waqf of ʿUthmān ibn ʿAffān (RA)
Caliph ʿUthmān bought the “Rūmah” well in Madinah and made it a public waqf for Muslims. He later added agricultural land, with its revenues supporting the poor. This waqf still exists in Saudi Arabia[^5].
3.2 Fāṭimah al-Fihrī and the Waqf of al-Qarawiyyīn University
Fāṭimah al-Fihrī founded a waqf to establish the Qarawiyyīn Mosque in Fez in 859 CE. It later became the oldest continuous university in history, educating scholars from both the Islamic and Western worlds[^6].
3.3 The Waqf System in the Ottoman Empire
By the end of the Ottoman period, there were over 26,000 waqfs, including:
- Hospitals, schools, and libraries
- Roads, bridges, and inns
- Public kitchens for the poor
- Waqfs for caring for stray animals[^7]
Islamic waqf represented a holistic system serving humanity, the environment, and society.
4. Islamic Charitable Work in Modern Britain: Legal and Social Realities
Islamic charities in Britain operate under a secular legal framework, especially the Charities Act 2011, and typically take the form of:
- Registered charitable organisations
- Charitable trusts
- Public benefit companies
4.1 Legal Challenges
- Difficulty in officially recognising zakat as a charitable tax
- Increased scrutiny after the events of 9/11
- The need to adapt waqf to UK charity trust laws[^8]
4.2 Institutional Transformation
Islamic charitable work has witnessed positive developments, such as:
- Digital platforms for zakat collection
- Implementation of governance and transparency standards
- Partnerships with non-Muslim institutions during crises
- Successful Ramadan campaigns funding multi-million pound projects
5. From Seasonal Charity to the Modern Waqf Model
Though waqf is not officially recognised in UK law, the “Charitable Trust” system can be adapted to establish effective Islamic endowments, including:
- Educational waqfs for scholarships
- Investment waqfs in real estate
- Waqfs for healthcare and community services
- Digital waqf initiatives using AI technologies
The essence of waqf is to transform seasonal giving into sustainable social investment.
6. Strategic Recommendations for Developing Islamic Charitable Work
- Establish a national umbrella organisation to coordinate Islamic charities
- Integrate waqf culture into long-term planning
- Train young leaders in institutional governance
- Promote Islamic values through accessible, human-centred media narratives
- Build partnerships with civil society and government bodies
- Revive waqf as an Islamic civilisational tool in the British context
7. Conclusion
The Qur’anic vision of charitable work is rooted in justice, dignity, and mercy—not in conditional giving or patronage. Islamic charitable work in Britain today is more than a response to need; it is a civilisational expression of the Prophetic mission in a multicultural society. With renewed intentions, improved governance, and evolved mechanisms, this sector can become a global model of institutional mercy, fulfilling the verse:
“And We have not sent you, [O Muhammad], except as a mercy to the worlds.” [al-Anbiyāʾ: 107]
Footnotes and References
[^1]: Office for National Statistics, 2021 Census, England and Wales.
[^2]: Muslim, Hadith 2588.
[^3]: Muslim, Book of Purification.
[^4]: Bukhari and Muslim.
[^5]: Al-Samhūdī, Wafāʾ al-Wafā bi-Akhbār Dār al-Muṣṭafā, Vol. 2.
[^6]: UNESCO, “University and Mosque of al-Qarawiyyīn.”
[^7]: Muhammad Khayr Ramadan Yusuf, Waqf in Islam: Principles, Objectives, and Civilisational Impact, Dar Ibn Hazm, 2010.
[^8]: Charity Commission UK, Counter-Extremism Strategy Guide, 2023.
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