of Nekounam, may his sacred spirit be sanctified (Session 1577)
The Holy Qur'an, like a radiant lamp, guides humanity in all aspects of life. The verses of this divine book provide profound and precise instructions on subjects such as almsgiving (infaq), zakat, khums, and the concept of effort (sa), which are applicable not only within the context of the primitive societies at the time of its revelation but also adaptable and executable in the modern world. This writing, through a deep examination of Quranic verses and exegetical analyses, explores these concepts within the framework of Islamic economics. Its aim is to illuminate the path of Islamic financial system-building by precisely explaining these rulings and concepts, thereby preserving the spirit and message of the verses while proposing mechanisms for their adaptation to the needs of contemporary society. Like a tree whose roots are in the soil of tradition and whose branches reach towards the sky of innovation, this work strives to establish a connection between the past and the present.
Almsgiving in the Holy Qur'an, like a clear spring, primarily flows towards individual needs. Numerous verses of this divine scripture, including those in the chapters of Al-Anfal, At-Tawbah, and Al-Baqarah, emphasise the individual expenditures of almsgiving. The poor, orphans, travellers stranded on the path (ibn as-sabil), and the needy (masakin) are introduced as the main recipients of this obligation. This focus reflects the social structure of the primitive communities at the dawn of Islam, which lacked complex governmental systems and modern infrastructures. Nevertheless, these verses do not conflict with the needs of contemporary societies; rather, they require reinterpretation and systematisation to align with present conditions.
"And know that whatever you obtain of war booty then indeed, for Allah is one fifth of it and for the Messenger and for [his] near relatives and the orphans, the needy, and the [stranded] traveller, if you have believed in Allah and in that which We sent down to Our Servant on the day of criterion the day when the two armies met." (Al-Anfal 8:41)
This verse from Surah Al-Anfal (41) explicitly centres the expenditures of khums on individuals. The emphasis on the poor, orphans, and travellers indicates that almsgiving in early Islam was more concerned with addressing individual needs than social structures. Like a mother who, with her affectionate hands, first feeds her own children, Quranic almsgiving prioritises those in closest need.
Almsgiving in the Holy Qur'an primarily focuses on fulfilling individual needs rather than modern social structures. This approach corresponds with the primitive societies of early Islam, while retaining the capacity to adapt to the needs of modern society, provided proper systematisation is undertaken.
One of the prominent characteristics of almsgiving in the Holy Qur'an is the emphasis on performing it by night and day, both secretly and openly. This feature mirrors the urgent and pressing needs of individuals in primitive societies. During those times, nights were especially harsh due to cold, hunger, and homelessness. Almsgiving in such conditions was like a light in the darkness for travellers and the needy.
"Those who spend their wealth [in Allah's way] by night and by day, secretly and publicly they will have their reward with their Lord." (Al-Baqarah 2:274)
This verse from Surah Al-Baqarah (274) introduces almsgiving as a continual act, irrespective of time and place. The phrase "secretly and publicly" indicates that almsgiving should be sincere and performed without ostentation or grievance, unlike compulsory taxes that are sometimes paid reluctantly. Such sincerity is like a fragrance that perfumes the air unseen.
Almsgiving in the Holy Qur'an embodies a human-centred approach by focusing on individuals and their immediate needs. Rooted in the social conditions of early Islam, it can be effective in modern societies through reinterpretation and systematisation. The Qur'anic verses, emphasising sincerity and selflessness in almsgiving, pave the way for establishing a financial system based on benevolence.
Khums and zakat, like two wings of a divine bird, are financial rulings in Islam established with the intention of drawing near to God and for specific uses. Unlike civic taxes, which are allocated for public affairs such as infrastructure, these two obligations are devoted to addressing the spiritual and material needs of individuals.
"Indeed, the alms are only for the poor and the needy and those employed to collect [zakah] and those whose hearts are to be reconciled and for freeing captives and for those in debt and for the cause of Allah and for the [stranded] traveller an obligation [imposed] by Allah." (At-Tawbah 9:60)
This verse from Surah At-Tawbah (60) clearly specifies the beneficiaries of zakat. Khums and zakat, aimed at purifying the soul and body of both payer and recipient, create a spiritual and social process. Unlike civic taxes, which are compulsory and sometimes paid with dissatisfaction, these two obligations are heartfelt acts of worship performed with the intention of drawing closer to God.
Khums and zakat, as religious taxes, are established with the intention of drawing near to God and for designated uses such as supporting the poor and orphans. They fundamentally differ from civic taxes, which serve public needs.
Khums and zakat, as the steadfast pillars of religion, are obligatory, and failure to pay them creates a religious debt that takes precedence over inheritance. This obligation is emphasised repeatedly in the Quranic verses.
"And those who hoard gold and silver and do not spend it in the way of Allah give them tidings of a painful punishment." (At-Tawbah 9:34)
This verse from Surah At-Tawbah (34) emphatically stresses the obligation of spending in the way of God and warns those who refuse to pay zakat of painful punishment. This religious debt, akin to prayer, is not forgiven and must be discharged by heirs or trustees. Nevertheless, contemporary culture sometimes treats this obligation as optional, a perspective inconsistent with the spirit of Quranic verses. Like a farmer who does not sow seed expecting no harvest, failure to pay khums and zakat hinders the dynamism of the Islamic economy.
Khums and zakat, as religious taxes, are instituted for purification and benevolence and differ from civic taxes. Their obligation, as divine rulings, is indisputable, and non-payment constitutes a religious debt. Critiquing contemporary cultural attitudes reveals the necessity of reconsidering social approaches to these rulings.
The concept of sa (effort) in the Holy Qur'an, like a golden key, opens the doors of ownership and Islamic economics. This concept not only confirms individual ownership but, by rejecting exploitation and unjust accumulation, outlines a benevolent system.
"And that there is not for man except that [good] for which he strives." (An-Najm 53:39)
This verse from Surah An-Najm (39) links ownership to effort. Sa, in its general meaning, includes direct effort, indirect causative actions, positive deeds, and abstaining from harmful acts. This concept rejects capitalism due to exploitation and socialism due to denial of individual ownership. Islamic economics, like a fruitful garden, honours individual ownership but demands that it be exercised in the path of goodness and justice.
Effort constitutes the basis of ownership in Islamic economics, affirming individual endeavour while rejecting capitalism (due to exploitation) and socialism (due to denial of individual ownership). This concept delineates a benevolent and justice-oriented system.
Sa in the Holy Qur'an is broadly defined to include inheritance, gifts, and settlements, as these are outcomes of others' efforts. This viewpoint acts as a bridge connecting past and present. The verse "Indeed, your effort is diverse" (Al-Lail 92:6) emphasises the variety of effort, indicating that every individual partakes in the fruit of their own endeavour. This diversity enables Islamic economics to adapt to modern needs, including scientific and technological competition.
Effort, as the foundation of Islamic economics, confirms individual ownership within the framework of benevolence and justice. By rejecting exploitation and unjust accumulation, it paves the way for establishing an economic system compatible with human nature and contemporary societal needs.
One of the main challenges in Islamic economics is the absence of a defined system for collecting and distributing khums and zakat. This absence acts like a heavy shadow over the vitality of these rulings. Religious scholars have occasionally faced difficulties explaining these rulings due to the lack of a comprehensive management system for these funds.
"Take, [O Muhammad], from their wealth a charity by which you purify them and cause them increase and invoke [Allah's blessings] upon them." (At-Tawbah 9:103)
This verse from Surah At-Tawbah (103) emphasises the necessity of centralised management of zakat. Without systematisation, these funds may be hoarded privately or misused unlawfully. Systematisation, like a precise map, must include supervision, protection, and equitable distribution to ensure
