More Than Money: What Makes Muslims So Good at Charity?

Those who spend their wealth in God’s cause are like grains of corn that produce seven ears, each bearing a hundred grains. God gives multiple increase to whoever He wishes: He is limitless and all knowing. (2:261)

If you were told to annually give away 2.5% of your accumulated wealth to charity and in return you will see a tenfold increase in your own wealth - would you do it? Seems like any reasonable person would. What if, instead, that increase was more than money but extended to life experiences. You might not get all your money back directly but perhaps you will land the job you always wanted, meet someone who will change your life, or generally feel a lot more fulfilled in your day to day. Still tempting? Now, let's suppose you might not even receive any material or experiential return on your charity. Instead, your return is something otherworldly, an infinite promise of goodness in a life that is yet to come.

For most people, the final situation doesn't seem like a worthy trade. But for 4 million Muslims across the UK, this metaphysical logic lays the foundation for why Muslims are exceptional at charity, far beyond the UK national average.

Here's the facts:

• British Muslims donate over £1 billion annually despite being only 6.5% of the UK population. (MCF) More specifically, in 2023 total estimated charity giving was between £1.5 billion and £2.2 billion. (Blue State Digital)
• As of April 2024, British Muslims donated £708 per person which is 4.3 times more than the UK average of £165 per person. Such exceptional levels of generosity held steady across all age groups. (Blue State Digital)
• British Muslims also have extremely high volunteering rates with 43% volunteering in the past year compared to only 26% of the general UK public.(MCF)
• If such a scale of giving is predicted to continue, the sector is predicted to raise £4.39 billion annually by 2051. (Ayaan Institute)
• This is all despite the fact 50% of British Muslims are considered to be in poverty, compared to 18% of the wider population. (Independent)

How first principles lead to exceptional outcomes

Muslims believe this world is temporary and ultimately a test. The essential challenge of our existence, lies in pursuing good and resisting evil - in a manner that is according to God's prescribed path. Once truly internalised, the implications of this core principle is unbelievably powerful. Ordinary actions are transformed into acts of worship and deep spiritual significance. One of these is how Muslims spend their wealth.

Obligation vs Choice

In Islam there are two ways Muslims gives wealth; zakat and sadaqah.

Zakat is one of the five pillars of Islam and is not charity but a religious obligation. This outlines that Muslims must give 2.5% of their wealth annually to charity. This differs from secular giving which is generally viewed as voluntary. Therefore, non-payment of this is considered a serious religious violation. Paired with the islamic importance of community, it creates a robust system of accountability. Cultural norms of giving are established meaning the Muslim is accountable to God, their peers, and their community. Resulting in consistent giving patterns, regardless of economic conditions (e.g. the cost of living crisis, pandemic and poverty.)

Sadaqah refers to any voluntary charity beyond this 2.5% threshold but also extends beyond material wealth. For example, giving money to your family, helping the old lady cross the street and even smiling at someone (with the right intentions) are all acts of sadaqah.

Both acts are rewarded by God's bestowal of barakah (blessings) on the individual. The nature of such bestowal is a beautiful mystery. Perhaps it may take the form of material wealth or a future experience. Perhaps it is located in the life to come. Regardless, the micro-decisions involved in Muslim wealth-giving are influenced by a very powerful incentive structure. It's these principles that form the foundation of the Islamic charitable giving.

Community infrastructure and systemised giving

Such exceptional outcomes not only require individual will and motivation but also the systems and community infrastructure to enable it.

First we begin with the Masjid. The masjid (mosque) is not only a place of worship but a central hub for all types of charity collection and are fundamental to the robust networks that facilitate year-round consistent giving. Specialised zakat committees within these mosques ensure that donations are calculated, collected and distributed according to Islamic principles - ensuring transparency, accountability and serving as a direct link between the giver and the community.

Community-specific charity organisations can then provide the infrastructure to connect and amplify the impact of mosques. For example, groups such as Islamic Relief UK, Muslim Aid and Muslim Hands play a significant role in building capacity for mosques and enhancing their activities across the UK. Such a relationship is mutually beneficial, both in material and spiritual sense. Collaboration means mosques can serve as central points of disseminating information about charitable initiatives, collection of donations and organising volunteer efforts. In return larger organisations also launch joint programmes with mosques. For instance, Islamic Relief UK routinely partnered with mosques to distribute food packs to vulnerable groups in the country such as the homeless, low-income families and refugees.

Spiritually, giving is also deeply tied to timing. The month of Ramadan serves as a key moment for Muslims to fulfil their charitable obligations, ensuring their contributions are made as part of their religious duty. For example, 62% of British Muslims donate their zakat during Ramadan. This structured approach enables Muslim organisations to operate within a predictable charitable cycle, allowing them to plan and prepare for the large-scale distribution of wealth that occurs during this period.

Who's doing who a favour?

"The upper hand is better than the lower hand (the spending hand is better than the receiving hand)" - The Prophet Muhammad ﷺ (Hadith)

Islamic theology fundamentally inverts the contemporary understanding of the giver and recipient, which has profound implications for charitable giving.

In modern secular philanthropy, the relationship is typically framed as unidirectional:

• The giver is positioned as the one with moral agency and virtue who generously shares their resources.
• The recipient is cast as the beneficiary who receives assistance and must show gratitude for this generosity.
• The giver is doing the recipient a favour.

Such a framework inevitably creates a power dynamic where the giver is elevated while the receiver is somewhat diminished in agency.

Whereas, in the Islamic paradigm:

• The recipient is performing a service for the giver, enabling them to fulfil their religious obligation.
• The recipient is an instrument through which the giver's wealth becomes purified, resulting in increased blessings.
• The giver and recipient are both doing each other a favour.

Therefore, the act of giving is a privilege that is to be sought rather than a burden to be borne. Recipients can maintain dignity in receiving donations and wealthier givers actively seek opportunities to give rather than waiting to be approached. This also bears out in the data, with the generosity of richer Muslims being much higher than the 'average' richer donor in the UK.

Without God, how do we give more?

Ultimately, it is the profound spiritual dimension of charity that enables Muslims to give at such exceptional rates. Their acts of generosity are not just financial transactions but deeply rooted expressions of faith, responsibility, and purpose. Interestingly, although the mandatory nature of zakat plays a role (in attempting) to ensure all Muslims give, 72% of British Muslims donate as much or more in sadaqah annually. Reaffirming that Muslims don't see the act of giving as just an obligation but more as a moral duty.

Understanding this raises interesting questions about incentive structures. For example, can secular society cultivate a comparable incentive structure to encourage greater giving?

The first step must be cultural. Shifting perspectives so that acts of giving are seen not only as optional generosity but as a sought-after shared social responsibility, is crucial. A society that embeds giving into its collective identity – where supporting others is not just encouraged but expected – will ultimately build stronger, more resilient communities. Developing the concrete steps to achieve is complex and challenging, but finding ways to incentivise more people to give remains crucial.

After all, perhaps the greatest lesson to be learned from Islamic charity is that true generosity thrives when it is tied to something greater than the self.

Sean is a practising Muslim and Impact Lead @ Plinth.

References
Blue State. 2024. British Muslim Giving Behaviours: What We Know About the Most Generous Group of UK Donors. Blue State.

Hughes, Micah A., and Shariq A. Siddiqui. 2024. "From Islamic Charity to Muslim Philanthropy: Definitions Across Disciplines." Religion Compass 18: e70002. https://doi.org/10.1111/rec3.70002.

Mohammed, Jahangir, and Beatrice Bianchi. n.d. Aiding the Ummah: Analysing the Muslim Humanitarian Charity Sector in the UK. London: Ayaan Institute.

Muslim Charities Forum and nfpResearch. 2023. "British Muslim Charitable Giving Report II: The Impact of the Cost-of-Living Crisis on British Muslim Charitable Giving." London: Muslim Charities Forum

The Independent. 2022. "British Muslims Are Being Forced to Use Food Banks Due to Cost of Living Crisis." The Independent, November 19, 2022. https://www.independent.co.uk/news/uk/home-news/british-muslims-food-banks-poverty-cost-of-living-b2223668.html.