The Holy Quran, like a radiant lamp, has illuminated the path of felicity and justice before humanity. Among its verses, Ayah 41 of Surah Al-Imran shines like a brilliant gem, offering a divine and rational framework for the equitable distribution of resources and the eradication of poverty. This verse, through an invitation to awareness and reflection, guides humanity towards a profound understanding of social and religious responsibilities. The present treatise, relying on valuable lectures and deep analyses, examines this verse in a scientific and systematic manner, linking Quranic concepts with human and social principles to propose a solution for the eradication of poverty and the realisation of justice. Just as a mighty tree flourishes by pruning redundant branches, equitable distribution of resources liberates society from inequality and corruption.
وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ
"Know that whatever you gain as booty, a fifth of it is for Allah, the Messenger, the near relatives, the orphans, the needy, and the wayfarer."
The noble verse begins with the phrase "وَاعْلَمُوا" (know), which, like a celestial summons, calls human beings towards awareness and reflection regarding social and religious responsibilities. This invitation not only refers to superficial comprehension but urges a deep and rational understanding of how to manage resources and distribute them justly. Awareness in this context is akin to a key that opens the doors to justice and social cohesion. This concept aligns with modern social learning theories that emphasise the role of education and consciousness in shaping social behaviours. An aware individual, like a vigilant gardener, manages their resources in such a manner that benefits themselves and also quenches the needs of others.
The phrase "أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ" (whatever you gain as booty) in the noble verse refers to every kind of material and immaterial benefit that a person attains in life. Contrary to restricted interpretations that limit "booty" merely to spoils of war, this expression encompasses all lifes gains, from occupational incomes to other resources. This perspective, like a flowing river, extends the concept of booty from the narrow confines of war to the full spectrum of human activities. Everything a person obtains, from modest profits in business to significant successes in other domains, is a booty that must be distributed justly.
This interpretation corresponds with social economic theories that stress the equitable distribution of resources to prevent the unequal accumulation of wealth. Just as a fruitful tree offers its fruits to the needy around it, a person is obliged to share their gains with others to prevent concentration of wealth and inequality.
The phrase "فَأَنَّ لِلَّهِ خُمُسَهُ" (a fifth of it is for Allah) refers to the allocation of one-fifth of gains to Allah, not for His material needs, but for distribution among the needy and deprived members of society. This principle, like a blazing torch, underscores the social responsibility of individuals to support the poor and destitute. Khums acts as a bridge that closes the gap between the affluent and the needy and guides society towards justice and cohesion.
This concept aligns with social justice theories that highlight the fair allocation of resources to reduce inequality. Khums, as a financial mechanism, not only fulfils the material needs of the deprived but also imbues the act with a spiritual dimension by connecting it to the name of Allah. The individual in this process is like a gardener pruning the superfluous branches of their wealth tree to strengthen the roots of society.
The share designated to the Messenger in the verse is not for his personal consumption but for redistribution among the needy and believers who seek his protection. The Messenger, like a clear spring, channels resources towards the needy to actualise social justice. This role corresponds with transformational leadership theories that emphasise resource management for the benefit of the disadvantaged. As a model for social justice, the Messenger distributes resources in a manner that ensures no needy individual is deprived of their blessing.
The phrase "وَلِذِي الْقُرْبَىٰ" (and for the near relatives) refers to those close by, but this closeness is not limited merely to blood relatives; it extends to neighbours, individuals close geographically and socially, and even needy non-believers. This interpretation, like an opened door, broadens the concept of closeness to all needy persons, whether believers or non-believers. A neighbour trapped in poverty or a child in need of support all fall within the sphere of "ذِي الْقُرْبَىٰ".
This viewpoint aligns with social capital theories that underscore the importance of close relationships, such as neighbourhood, in strengthening social cohesion. Near ones are like branches of a tree rooted in society; supporting them results in the flourishing of the entire community.
The noble verse, by emphasising "وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ" (the orphans, the needy, and the wayfarer), prioritises support for vulnerable groups. Orphans deprived of guardianship, the impoverished caught in hardship, and travellers facing difficulties are all recipients of Khums. This emphasis, like a merciful rain, quenches the immediate needs of these groups.
This principle aligns with social welfare theories that stress supporting individuals in critical conditions. Khums, as a financial mechanism, not only satisfies the material needs of these groups but also provides them with hope and dignity.
Some erroneous interpretations have restricted Khums to non-essential expenditures, such as constructing golden edifices or accumulating wealth. This approach, like a veil over the mirror of truth, diverts from the principal goals of Khums, namely poverty alleviation and support for the needy. Religious scholarship, in its correct path, considers Khums as a tool for eradicating poverty and realising justice, not as a means for luxury or wealth hoarding.
This critique aligns with the sociology of religion theories that attribute misuse of religious institutions to deviation from their fundamental objectives. Khums, like pure water, ought to flow towards the needy, rather than accumulate in futile treasuries.
The noble verse, by emphasising distribution of Khums to all needy persons, whether believers or non-believers, underscores the universality of the principle of justice. This inclusiveness, like a boundless sky, embraces all humanity and excludes no needy individual from the divine mercy. Even a non-believing neighbour or an orphaned child fall within this framework and deserve assistance.
This principle aligns with human rights theories that advocate equality for all people in access to fundamental resources. Khums, as an instrument for realising this equality, guides society towards cohesion and justice.
Poverty, like a consuming fire, destroys the roots of society and fosters corruption, theft, and social abnormalities. Khums, akin to refreshing water, quenches this fire and, through equitable resource distribution, eradicates poverty. This principle, by emphasising poverty as the root cause of corruption, introduces Khums as a preventative measure against social disorders.
This viewpoint corresponds with criminological theories that identify poverty and inequality as principal factors of social deviance. Khums, by eliminating poverty, not only fulfils material needs but also contributes to social cohesion and health.
The phrase "إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ" (if you have believed in Allah) considers faith in God as a prerequisite for implementing Khums. Faith, like a seed within the human heart, provides spiritual motivation for just resource distribution. This motivation moves individuals from selfishness towards social responsibility and encourages them to fulfil their religious and humanitarian duties.
This principle aligns with psychological theories of religion that regard faith as a driving force for social responsibility. The faithful individual is like a light-winged bird, soaring towards justice and charity with divine impetus.
The phrases "يَوْمَ الْفُرْقَانِ يَو
