Relating Charity with Intellect, Knowledge-seeking, and Forgiveness
The following four quotes have been taken from the English translation of Bihar ul Anwar 1 and have been edited further for clarity by Dr Sara Rizvi Jafree.
1. “And as for the preservation of intellect, the following branches out from it: correctness,
humility, devoutness, repentance, understanding of ethics, charity, love, goodness, and the
shunning of evil. Therefore, blessed is the one who is honoured by his Master (azwj) with the
preservation of intellect.”
2. “Prophet Muhammad (pbuh) said: ‘And forbearance overcomes anger; mercy overcomes
discontent; and charity overcomes sins’.”
3. “Imam Ali, Amir Al-Momineen (as), said: ‘Seek knowledge, for learning it is a good deed,
and imparting knowledge is like Tasbeeh (or the praising of Allah (azwj)). Discussing
knowledge is Jihad (remaining steadfast on the path of God and striving for justice and
community wellbeing), and teaching it to one who does not know it, is an act of charity.
Knowledge is a comfort during loneliness, a companion in solitude, and a weapon against
enemies, and wealth spent in seeking it is the best form of spending’.”
4. “Prophet Muhammad (pbuh) said: ‘Seeking knowledge is an obligation upon every Muslim, therefore seek knowledge from its habitat (proper sources), and acquire it from those rightfully qualified. For acquiring knowledge for the sake of Allah (azwj) is a good deed, and seeking it is an act of worship, while mentioning it is like Tasbeeh (glorification of Allah). Acting in accordance with knowledge is Jihad (remaining steadfast on the path of God and striving ( Vol I, Chapter 4- Signs of the Intellect and its Armies, https://hubeali.com/books/English-Books/BiharAlAnwaar/BiharAlAnwaar_V1.pdf [1] ) for justice and community wellbeing), and teaching it to one who does not know it, is an act of charity. Giving knowledge to those who are deserving of it, is like drawing closer to Allah (azwj)- the Exalted’.”
Implications for Welfare Development
The selected quotations from Bihar ul Anwar present an important ethical framework that links
intellect, knowledge-seeking, mercy, and charity to the broader goals of social welfare and
community wellbeing. Rather than presenting charity only as financial giving, the quotes from
religious notables’ frames welfare as a holistic moral responsibility rooted in ethical conduct,
knowledge-building, and empathy-based service to others. Together, the narrations suggest that
welfare development is built not only through material support and financial investment, but
through the cultivation of intellect, compassion, humility, and shared knowledge.
The first narration establishes the preservation of intellect as the foundation of ethical and
social life. From intellect branches “correctness, humility, devoutness, repentance, understanding
of ethics, charity, love, goodness, and the shunning of evil.” This presents intellect not simply as
intelligence or rationality, but as a moral capacity that shapes behaviour and social relations.
Charity and goodness are portrayed as direct outcomes of a sound intellect. The implication for
social welfare is significant: communities flourish when individuals develop ethical reasoning,
self-awareness, and moral responsibility. Social problems such as injustice, exploitation,
intolerance, and neglect can therefore be understood not only as economic failures, but also as
failures in ethical and intellectual development.
The second quotation deepens this moral framework by connecting forbearance, mercy,
and charity. Anger and discontent are identified as destructive emotions that can fracture families
and communities, while mercy and charity function as restorative forces that rebuild social
harmony. In this understanding, welfare extends beyond financial assistance to include emotional
and relational care. Acts of forgiveness, patience, and compassion become forms of social
support that reduce conflict and strengthen collective wellbeing. Such teachings highlight the importance of emotional ethics in building peaceful and resilient communities, especially in
contexts marked by social tension or inequality.
The third and fourth narrations place knowledge-seeking at the centre of community
wellbeing. Knowledge is described not only as personally beneficial, but as a collective social
duty. Teaching those who do not know is repeatedly described as an act of charity, elevating
education into a form of welfare provision. This broadens the meaning of charity beyond
almsgiving and frames the sharing of knowledge, mentorship, and guidance as socially
transformative acts. Importantly, these narrations also emphasise that knowledge must come
from “proper sources” and “those rightfully qualified,” underlining the value of credible, ethical,
and responsible education.
These teachings have important implications for modern understandings of social
welfare. They suggest that welfare systems should not focus solely on material relief, but also on
intellectual growth, ethical development, education, and social cohesion. Investment in schools,
teachers, community learning spaces, intergenerational mentorship, and ethical education can
therefore be understood as deeply connected to religious principles of charity and communal
responsibility. Likewise, the emphasis on mercy, humility, and the shunning of evil supports
approaches to welfare that prioritise dignity, inclusion, and restorative social relationships.
Overall, the quotations present a deeply interconnected vision of society in which intellect
produces ethical conduct, knowledge strengthens communities, mercy heals relationships, and
charity uplifts both individuals and society. Welfare is thus imagined not as a narrow economic
intervention, but as a broad moral and social project aimed at cultivating compassionate,
educated, and ethically responsible communities.
Multi-Sector Policy Responsibilities for Welfare Development
To secure this broader vision of welfare development, policy efforts must be mobilised across
multiple sectors of society. The family sector is especially important, as families are often the
first spaces where values of compassion, ethical conduct, forgiveness, social responsibility, and
respect for knowledge are cultivated and transmitted across generations. The education sector plays a central role through the promotion of ethical learning, critical thinking, and equitable
access to credible knowledge. Health and mental health sectors must strengthen emotional
wellbeing, compassion-based care, and community support systems that reduce social isolation
and conflict. Religious institutions and faith-based organisations can contribute through the
promotion of mercy, humility, intercommunal harmony, and socially responsible interpretations
of religious teachings. Legal and justice sectors are also essential in ensuring fairness, protection
from exploitation, equal rights, and restorative approaches to conflict resolution, thereby creating
the social conditions necessary for dignity and collective wellbeing.
Media and communication sectors hold responsibility in encouraging ethical public
discourse, countering misinformation, and fostering empathy and social cohesion. In addition,
welfare and social policy institutions should expand beyond material assistance to include
mentorship, community education, restorative justice initiatives, and programmes that strengthen
dignity and inclusion. Economic and labour sectors also play a role by promoting fair
employment opportunities, ethical business practices, and systems that reduce inequality and
social exclusion. Together, these interconnected sectors can help cultivate intellectually
informed, ethically grounded, and compassionate communities capable of sustaining long-term
social welfare and collective wellbeing.
