SOCIAL WORK IN ISLAM Essentially social service is the beginning of an end to social problems which are the product of social living. A man prefers to live in groups due to socio-economic and psychological reasons. So long as mutual understanding, co-operation, love and respect among fellow beings persist, the collective living results in the formation of an ideal society. But as soon as ulterior motives and cut-throat competition change the positive thinking and action, then the society gets engulfed with vices, ills and evils. The reign of ills and evils becomes a matter of social concern particularly to the conscious group of the society. Social Work:
The concern converts into action-social action. Social service or social work is thus a natural outcome of the awareness on the part of the people that a particular social situation is a threat and that the existing situation can be altered only by collective action. Social service or work is old in practice but new as a profession. It is said that as a profession, it owes its beginning to the enactment of English Poor Laws and educational activities of the first social settlement. Moreover, social service as a professional science depends upon the disciplined disciplined methods of social s ocial sciences. However the concept is easily understood than precisely defined as there is no universally accepted definition available. Some define social work as provision of services designed to aid individual or group in coping with present or future social and psychological obstacles that prevent or are likely to prevent full or effective participation in the society.
According to Collars encyclopedia: Social work is defined as a professional service which uses social scientific techniques to alleviate economic, social and emotional distresses among individual, group and communities Thus from the above defined approaches it is clear that social work is an effort to remove conditions creating problems for an individual, a family or a group of the society. Furthermore, the modern concept of social work not only includes material help to indigent but interacts with concepts, conditions, traditions and practices that germinate social vices.
Social work in Islam: Sayings of Prophet Muhammad (PBUH)
What actions are most excellent? To gladden the heart of a human being, to feed the hungry, to help the afflicted, to lighten the sorrow of the sorrowful, and to remove the wrongs of the injured. By Shahina Siddiqui "It
is not righteousness that you turn your faces
towards East or West; but it is righteousness to believe in Allah and the Last Day and the Angels and the Book and the Messengers; to spend of your substance out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask; and for the ransom of slaves; to be steadfast in prayers and practice regular charity; to fulfill the contracts which you made; and to be firm and patient in pain (or suffering) and adversity and throughout all periods of panic. Such are the people of truth, the God fearing.
The above verse is the concept of social work in Islam. It is however more than a philosophical concept but a practical draft that outlines the why, whom, and who of service delivery. We believe form of worship incomplete without helping deeds. y
Whom categories of people and groups and issues related to be me
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Who characteristics of workers
Analysis of the Quranic concept of social work Why?: The question of why we should establish formal social services in our communities is explained in this verse. Allah is advising us that our worship is incomplete without helping deeds. So after having believed in Allah, the angels, the Prophets, the Books and the Last Day we must translate our iman (faith) our beliefs into actions of service to humankind. In fact it is incumbent on believers to fulfill this duty of service to those who need their help. Each and every Muslim is to contribute to the welfare of society. Therefore by establishing social services within Muslim communities, every Muslim can indirectly participate through financial and moral support. When professionals administer social services with the support of the community at large. It would help all of us to fulfill our social responsibility as believers.
1. Duty - as a believer 2. True righteousness 3. Love of Allah One Hadith states that Abu Hurairah related: The Prophet (peace and blessings be upon him) said: "Whosoever
removes a worldly grief from a believer, Allah will remove
from him one of the grieves on the Day of Judgment. Whosoever alleviates the lot of a destitute person, Allah will alleviate his lot in this world and the next. Whosoever conceals the faults of a Muslim, Allah will conceal his faults in this world and the next. Allah will aid a servant (of His) so long as the servant aids his brother. "
Who?:
The question of who is best qualified to carry out the duty of serving the community in the area of social services, is again outlined in this verse as one who believes in the Unity of Allah, the Last Day, the Angels, Books and Messengers of Allah. In other words, the verse emphasizes the significance of Iman and Mufassil as the defining characteristic of a Muslim. one who having believed totally completely and with understanding is then compelled by his belief to act upon them through service to humanity thus completing their faith.
1. Believer in Unity of Allah 2. The Last Day 3. Angels 4. Books 5. Messenger Hadith: Humility and Courtesy are acts of piety. Modesty and chastity repasts of faith. Verily those who are patient in adversity and forgive wrongs are the doers of excellence. The best of alms is that which the right hand gives and the left hand knoweth not. For
Whom?:
The above verse also outlines broad categories that would include those towards whom these services should be directed. Let's briefly look at the categories. These categories are as follows: 1. Kin:
This would be anyone related either by blood or marriage. This would be more of an individual responsibility. If however a person was unable to adequately meet the needs of his kin he could on their behalf seek help from the community-based social services. 2. Orphans:
Technically this would apply to children whose fathers have died. In an Islamic society the orphans then become the responsibility of the state.
New
Muslims who lose their families because of conversion must also
be included in this category. The spirit of Islamic charity would therefore dictate that we provide for these orphans by providing foster care, housing and material and spiritual needs consistently, professionally and compassionately.
3.
Needy:
This is a broad term and should be interpreted to mean any need. Therefore a family needing counseling to resolve a conflict or a couple in a marital crisis or an abused spouse should be included in the category as well as those who are in need of financial assistance. The situation could be of a temporary nature or long term. The Muslim community should be equipped with services that can address the needs of these people. 4. Wayfarer:
The term usually used for a traveler or a transient, could also apply in present day to foreign students or workers who come to our communities on a temporary basis. Islamic social services should be prepared to serve this particular segment of our community. 5. Those Who Ask:
Anyone who asks for help and is a genuine case must be helped. We should not hold it against them. Therefore a formal mechanism
must be in place in our communities where people can confidently apply for help.
6.
Ransom of Slaves:
Many could say that Islam eradicated slavery therefore this is a moot point. However if we were to look around us many of our Muslim brothers and sisters could qualify to apply for this category to be free e.g. The landing fee that the Canadian government has put in place is putting extreme pressure on families that cannot reunite because they cannot afford to pay it. I believe to help them would amount to paying ransom for slaves. The spirit is to free a human from bondage and oppression and exploitation. Therefore the ransom of slaves would in my humble opinion apply to all these categories.
How?: When we are asked how are we to achieve these objectives of Islamic social services the Quran once again gives us assistance by laying out the principle on which we not only base our social services but through which we achieve our goals. In short, these principles define a Muslim social worker and also empower and enable them to better serve their clients. 1. Steadfast in prayer:
The one best equipped to help others is one who is steadfast in prayer. "Thee
alone we worship, Thee alone we ask for help".
In a Muslim community persons nominated for social work must possess this fundamental trait of a Muslim. If they are to be effective and productive it is also a reminder to those of us working in the field that we must be steadfast in prayer. 2. Regular Charity:
This of course fosters a personality that is giving and develops a character that is empathetic to the needs of others. Communities where members give regular charity of all kinds both compulsory and voluntary benefit each other and feel responsible for each other. 3. Fulfill Contract:
Muslims working in the field of social services must be trustworthy, honest, and conscientious of their duty to their clients. Services delivered cannot be haphazard or half-hearted. When we make a pledge we honor it when we make a promise we keep it and when we set ourselves up as helpers we fulfill that task to the best of our ability. 4. Patience in pain, suffering, adversity and panic:
These are characteristics that are essential for Muslim social workers, counselors, Imams, and leaders. When people depend on us for support and rely on our counsel we cannot be hasty, impatient, or panic at first sign of difficulty. The task for Muslim workers in the area of social services is soul wrenching and requires a personality that is blessed with Taqwa (God consciousness) and Sabr (patience).
However, the levels of Taqwa (God consciousness) may vary but it is an evolutionary process in which one can develop the personality of a Mutaqi (one who has God consciousness). 5. Truth:
As the Prophet Muhammad stated: A Muslim cannot be a liar ". Truth and honesty is the cornerstone of any public service. Lies stand in the way of trust without which a Muslim social worker or counselor is not viable. We must be honest in our dealings with our client and not use any underhanded ways. Truth is also a virtue that is admired universally and inspires respect, trust, and reliability. 6.
God Fearing:
One, who fears Allah and is always conscious of her duty to her Creator, will never harm or put in harms way those who are under their care. Sense of accountability and responsibility to Allah must be the core trait of a Muslim community worker. This keeps in check our egos and focuses on the objective that our service must gain the pleasure of Allah not the pleasure of making a name for us. Organization:
Organizations, parties or movements, organized to undertake Islamic activities have no way but to resort to socially oriented action. The least effort in the cause of social service is that one should feel happy when people around him are happy and feel sad when people around him are sad. And the utmost and the height of social service shall be the one in which a social worker sacrifices himself in removing conditions that create or likely to create problem for the people.
This service of servants of Allah is expressed in the following verse. Thou wouldst only, perchance fret the self to death, following after them in grief, if they believe not in the message. (QURAN) Benefits of Humanity: Prophet Mohammed (PBUH) himself is recorded to have rendered exemplary service to mankind. Be it orphan, widow, oppressed, slave etc. All enjoyed the service and sympathy of the prophets. The clause of Sulah-Hudaibia that the Prophet will return Makah if they go to him but the Makah will not return Prophets companion back to him is a glaring example of sacrifice on the part of the Prophet Mohammed (PBUH) in collective life. As the life of Prophet is an example, the followers have to adopt it. Looking at Islamic teachings, one is compelled to conclude that social service is a strategic essential of islamically organized institution or movement. The immediate and apparent gain of such policy may be summarized as follows: 1. Social service should compulsorily be adopted as of Islamic Dawab as it softens the attitude of the people and prepare them for surrender /submission to Allah, Almighty. 2. To render help to indigent and needy is the characteristic feature of an Islamic man. 3.
Social service is a more practical method of propagation as it is teaching by doing.
4. Islamic society provides complete social security to poor and needy. Therefore, Islamic organization, being representative of Ideal Islamic society, must undertake measure in this direction.
5. Social work suitably places the Islamic worker in an otherwise non-religious society. That is he practices what he teaches and that he is a giver and not a taker. In the real world only those are followed who are in a position to give and not to take.
However, looking at the present situation of Muslim society and Muslim organization, one feels irritated. There seems to be confusion and lack of creative thinking on the part of the individuals as well as organizations. On the one hand social service institutions are not given due attention. While on the other hand, socially conscious group is practically engaged in traditional type in nature and mode of social work required to the changing need of the present day society. Absence of well organized social service institutions, and required type of social service institutions, and required type of social action is testimony to the fact. Some stray instances of exemplary social work is observed with considerable degree of success in its impact. Therefore what is required is a revitalization of social service spirit and plan of social action. This needs an in-depth study of the various issues and priorities of the present society, Social Policy, thus adopted can only serve the purpose of liberating human society from socio-economic and political slavery. Example of Social Work:
The instances of organized social service can be traced back to the Islamic history. The desirability of organized social service can even be found in the saying of the Prophet Mohammed (PBUH). Reacting to Halfal Fadhool-an agreement between tribes of Makka to end war, rivalry and all other type of oppression in the society. Prophet is reported to have said: Islam has strengthened further the agreement of jahiliya.
Moreover he said. He would prefer to accept such call to join even at the cost of hundred red camels. With true understanding of letter and spirit of Islamic teaching, Islamic men and Islamic states since the days of Prophet onward have continuously engaged themselves in social action. Manual social service rendered by the first two Caliphs in the individual capacity and philanthropism of Hazrat Usman and Hazrat Abdur Rahman bin Auf (R.A.T.) is known to the students of Islamic history. In fact the whole society was geared up for service to mankind. Further ahead, they were competing with each other in the service of the servant of Allah, almighty. So far as the state organized service is concerned, we find several examples. The few among them may be quoted as under: ABU MUSA CANAL: Nine miles long canal was dug from river Tigris to supply water to the people of Basra. AMIRAL MOMIN CANAL: Joined Red sea with river Nile. It was dug with the purpose of reducing the distance and facilitates water traffic. MAQAL CANAL: Another canal dug from river Tigris
In view of the primitive nature of socio-economic structure of the society, public works were undertaken. But if you turn the pages of history of only Muslim period, during Umayyad and Abbasid Rule, the traditions of giving scholarship, construction of roads, bridges, hospitals and Musafirkhana, wells, and planting of trees on public roads etc. are commonly found. As mentioned above there is a great emphasis on rendering service to mankind on the hanes of Islamic teaching.
