The Holy Qur'an, like a radiant lamp, guides humanity on the path to perfection and felicity. This Divine scripture, with profound and wise expression, addresses fundamental topics such as zakat, poverty, lies, knowledge and action, and Islamic economics, presenting principles and values that are not only guiding for individual conduct but also instrumental in organising social and economic systems. This writing, inspired by the luminous verses of the Holy Qur'an and the traditions of the Infallible Imams (peace be upon them), explores these subjects and, with an analytical approach, examines their exegetical, jurisprudential, and philosophical dimensions. The objective of this research is to provide a comprehensive and coherent explanation of the aforementioned concepts, thereby facilitating a clearer and more practical understanding of these teachings with a lucid and firm language.
Zakat in the Holy Qur'an is introduced as more than a merely material concept or mere aid to the needy; it signifies the removal of excess and purification of the soul. The term, derived from the root "zak" meaning purity and growth, refers to the expulsion of surplus from the human being; excesses that, if not expelled from the soul and body, act like toxins that harm ones vitality and health. Zakat, akin to the washing of the body to remove impurities, results in the cleansing of the spirit from material and carnal attachments.
وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا * وَحَنَانًا مِنْ لَدُنَّا وَزَكَاةً وَكَانَ تَقِيًّا
"And We bestowed upon him judgement in childhood, and tenderness from Us, and purity (zakat); and he was devout." (Surah Maryam, Verses 1213)
This verse places zakat alongside wisdom and piety, indicating that zakat transcends financial payment and means purifying the human essence from surplus and spiritual impurities. Other verses such as And whoever purifies himself does so for the benefit of his own soul (Fatir: 18) and But the righteous will avoid it - the one who gives his wealth to purify himself (Al-Lail: 1718) also emphasise that zakat primarily serves to cleanse ones own soul rather than merely to meet the needs of others. This perspective aligns with the traditions of the Infallible Imams (peace be upon them), who consider zakat a means of spiritual purification and liberation from material attachments.
Zakat in the Holy Qur'an does not mean direct growth or purification per se, but a process which, by the removal of excess, leads to purity and serenity. Just as a house becomes fresh by removing dust and dirt, a person, through paying zakat, frees themselves from the weight of material attachments and attains spiritual vitality. This concept is also reflected in verses such as "Let man look at his food" (Abasa: 24), which invite reflection upon purity and cleanliness in all aspects of life.
Zakat, as one of the fundamental pillars of Islam, is not merely a social duty to help the needy, but an instrument for purifying the soul and freeing it from material excess. The Holy Qur'an, by emphasising this aspect, presents zakat as a pathway to spiritual and psychological cleansing, which by relinquishing surplus wealth, leads to vitality and health of the being.
Poverty in the Holy Qur'an is introduced as absolute evil, the root of many social and ethical corruptions. This concept refers not only to material deficiency but also to cultural, faith-related, and spiritual poverty, all of which lead to the destruction of individuals and societies.
الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُمْ بِالْفَحْشَاءِ
"Satan promises you poverty and commands you to immorality." (Surah Al-Baqarah, Verse 268)
This verse indicates that Satan, by instilling fear of poverty, drives humans towards immorality and sin. The Qur'an references poverty thirteen times, often with a negative connotation, such as You are the poor, and Allah is the Rich (Fatir: 15), which expresses human intrinsic poverty before God. Especially, poverty of the loins or faqr l yajid referring to the absence of opportunity for capable individuals constitutes a serious threat to the Islamic economy.
Poverty in the Qur'an is positioned in opposition to global arrogance. Verses such as Allah has certainly heard the statement of those who said, Indeed Allah is poor, while we are rich (Al-Imran: 181) demonstrate that the arrogant use poverty as a tool for domination over others. This perspective presents poverty not just as an individual problem but as an instrument of oppressive systems controlling societies.
Poverty of the loins or faqr l yajid refers to a type of poverty that drags capable and educated individuals into ruin due to lack of employment opportunities and facilities. Unlike poverty caused by laziness or weakness, this type stems from structural obstacles in economic systems and threatens the Islamic economy.
وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا
"And faces shall be humbled before the Ever-Living, the Sustainer. And he who carried injustice will fail." (Surah Taha, Verse 111)
A narration from the Infallible Imams (peace be upon them) refers to poverty of the loins as spine-breakers. This poverty prevents talented individuals from realising their potential and damages the Islamic economy. The Qur'an, by emphasising And that there is not for man except that [good] for which he strives (An-Najm: 39), bases ownership and success on effort, but poverty of the loins obstructs the realisation of such effort.
Poverty, as an absolute evil, not only destroys the weak but also threatens the Islamic economy by creating barriers for capable individuals. The Holy Qur'an, by explaining poverty as a tool in the hands of arrogance and a factor of deviation, stresses the necessity of its eradication and management.
Lies in the Holy Qur'an are introduced as the root of all corruption, which by creating false expectations, lead to social and ethical deviations. This concept is reflected in 282 occurrences of derivatives of the word falsehood in the Qur'an.
وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا
"And who is more unjust than one who invents a lie about Allah?" (Surah Al-Imran, Verse 61)
This verse regards lying as a great injustice that, whether in attributing falsehoods to God or denying Divine signs, results in corruption and deviation. Lies stem from fear, weakness, and poverty, and unnecessary inquiries exacerbate it.
Lies originate from factors such as fear, weakness, and poverty. The Holy Qur'an, emphasising And those before them denied (Al-Mulk: 18), indicates that lying is a perennial phenomenon in human societies, which through creating insecurity and unrealistic expectations leads to moral and social decay. Global systems, such as international trade and the new world order, by making false promises, intensify these expectations and aggravate poverty and deviation.
Lies, as the root of corruption, by creating false expectations and intensifying insecurity and poverty, drive societies towards destruction. The Holy Qur'an, stressing the need to control the causes of lies, points the way toward creating a healthy society free from this scourge.
Knowledge without action is regarded in the Holy Qur'an as ineffective, and faith together with righteous deeds are introduced as the two wings by which humanity ascends towards perfection.
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