I agree with your perspective expressed in the second perspective and further agree that a non-updating charity would be discriminatory and contrary to my values as well.
Not sure I agree with your characterization in the first paragraph. If the spirit of the rule regarding Zakat is that Muslims predominantly benefit, it seems reasonable to question whether an action whose value does not predominantly benefit Muslims (due to the reactions of other actors) is in line with that spirit. If the counterfactual of the world in which you have donated is one in which there are 80% less funds to non-Muslims and 20% less funds to Muslims, I can see why one might say your donation might not be Zakat.
I didn’t intend for the first paragraph to state a personal opinion on zakat or Islamic law (which I am totally unqualified to offer). It’s meant to be more of an up-front conclusion for the rest of the post.
Because there’s no way to satisfy people who want the counterfactual benefit to flow predominately to their co-religionists and to satisfy people like me, people in the former camp should give to organizations that are openly designed and advertised to meet their religious needs. If someone like me gives money to the (hypothetical) Society for Effective, Zakat-Compliant Direct Cash Transfers to Muslims in Poverty, I can’t much complain of surprise that my money was used in a way inconsistent with my non-discrimination values.
Yep, I see that you’re saying it’s unreasonable for Zakat donors to expect their donations not to influence other funders such that their donations counterfactually predominantly benefit Muslims.
I suppose I am just a bit surprised (and, if Kaleem is correct, gladdened) that such donations that may not have the the counterfactual effect of predominantly benefiting Muslims would still qualify as Zakat.
I agree with your perspective expressed in the second perspective and further agree that a non-updating charity would be discriminatory and contrary to my values as well.
Not sure I agree with your characterization in the first paragraph. If the spirit of the rule regarding Zakat is that Muslims predominantly benefit, it seems reasonable to question whether an action whose value does not predominantly benefit Muslims (due to the reactions of other actors) is in line with that spirit. If the counterfactual of the world in which you have donated is one in which there are 80% less funds to non-Muslims and 20% less funds to Muslims, I can see why one might say your donation might not be Zakat.
*Note I know very little about Islamic law, etc.
I didn’t intend for the first paragraph to state a personal opinion on zakat or Islamic law (which I am totally unqualified to offer). It’s meant to be more of an up-front conclusion for the rest of the post.
Because there’s no way to satisfy people who want the counterfactual benefit to flow predominately to their co-religionists and to satisfy people like me, people in the former camp should give to organizations that are openly designed and advertised to meet their religious needs. If someone like me gives money to the (hypothetical) Society for Effective, Zakat-Compliant Direct Cash Transfers to Muslims in Poverty, I can’t much complain of surprise that my money was used in a way inconsistent with my non-discrimination values.
Yep, I see that you’re saying it’s unreasonable for Zakat donors to expect their donations not to influence other funders such that their donations counterfactually predominantly benefit Muslims.
I suppose I am just a bit surprised (and, if Kaleem is correct, gladdened) that such donations that may not have the the counterfactual effect of predominantly benefiting Muslims would still qualify as Zakat.