The Holy Quran, akin to a guiding lantern, has set forth pathways for living within a just and divine society for mankind. Among these, the Islamic economy, as one of the fundamental pillars of the religious social system, emphasises the equitable distribution of wealth and the avoidance of accumulation and miserliness. This treatise, through contemplation of the luminous verses of the Holy Quran and elucidation of the concepts of systematisation, distributive allocation of Khums and Zakat, and critique of miserliness as an obstacle to economic justice, examines these principles from a scholarly and religious perspective. Its objective is to provide, with profound and methodical insight, a paradigm for organising the Islamic economy that, in harmony with the spirit of Quranic teachings, guides society towards prosperity and justice.
The Islamic economy, unlike accumulative systems that concentrate wealth in the hands of a few, stresses the fair distribution and dissemination of wealth among all members of society. This distribution is not dependent on human management, which at times leads to wastefulness and extravagance, but is realised through industrial and automated systematisation. System governance, as the vital artery of the Islamic economy, protects distribution processes from human errors and facilitates equitable access to resources.
Holy Quran, Surah Al-Hashr, Verse 7:
So that it will not be [distributed] among the rich from among you.
This verse, like a clear mirror, reflects the objective of the Islamic economy: preventing the concentration of wealth in the hands of specific groups and ensuring its distribution among all societal strata. Industrial systematisation, like a machine that harvests, cleans, and packages wheat, can render distribution processes efficient and just. This perspective not only aligns with modern advancements but is rooted in Quranic wisdom emphasising the systematic implementation of divine commands.
Although human management was inevitable in the past due to the absence of advanced infrastructure, in the current era it is deemed inefficient due to the possibility of errors, waste, and extravagance. Just as an industrial machine can execute vast volumes of work with precision in minimal time, the distribution system in the Islamic economy must follow this model. For example, if the distribution of Khums and Zakat is entrusted to automated systems rather than humans, it will prevent deviations and misuse.
Systematisation in the Islamic economy is akin to a firm foundation that institutionalises justice within society. This system, by utilising technology and automated processes, prevents wealth concentration and guarantees equitable distribution. The Holy Quran, by emphasising the prevention of wealth circulation among the rich, has paved the way for establishing such a system.
Almsgiving in the path of God is like a seed sown in fertile soil that yields a seven hundredfold increase. This principle, beautifully elucidated in the Holy Quran, demonstrates the distributive rather than accumulative nature of almsgiving. Almsgiving not only distributes wealth throughout society but also brings blessing and development.
Holy Quran, Surah Al-Baqarah, Verse 261:
The example of those who spend their wealth in the way of Allah is like a seed [of grain] that sprouts seven ears; in every ear, there are a hundred grains.
This verse, with a unique simile, likens almsgiving to a seed that, when planted in the path of God, results in immense growth. This multiplication is not merely material but spiritual, rescuing society from poverty, arrogance, and excessive accumulation. Unlike wealth concentration that leads to pride and deprivation, almsgiving is like a stream that irrigates the dry land of society.
Wealth accumulation, which stands opposed to distribution, leads to hoarding and domination. This hoarding not only deprives society of justice but also results in arrogance, pride, and excessive wealth concentration. The Holy Quran describes this condition as a factor leading to the collapse of religion and the advent of calamity and punishment. A society in which wealth accumulates gradually tends towards chaos and injustice, where individuals resort to rivalry and greed rather than cooperation.
Distributive almsgiving is like a sun that scatters its light, dispelling the darkness of poverty and injustice from society. The Holy Quran, by likening almsgiving to a seed that yields seven hundredfold, stresses the importance of wealth distribution and condemns accumulation as the root of arrogance and social deviation.
Khums, as one of the financial rulings of Islam, has a wholly distributive character and is instituted to meet the needs of the deprived and strengthen social bonds. This ruling is conditional upon faith in God, the Messenger, and the Holy Quran, and its implementation signifies adherence to the Islamic religion.
Holy Quran, Surah Al-Anfal, Verse 41:
And know that whatever you obtain of war bootythen 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 that which We sent down to Our Servant on the day of criterion.
This verse presents Khums not only as a financial obligation but also as a sign of faith. The distribution of Khums among specified groupsfrom orphans and the needy to travellers stranded in the wayreflects Islams concern for alleviating poverty and establishing social justice. However, the absence of an efficient distribution system has deprived this ruling of its full efficacy.
Zakat, like Khums, is an instrument for equitable wealth distribution, and its recipients are clearly designated in the Holy Quran. This ruling, aiming to address the needs of the impoverished and reinforce social ties, prevents wealth concentration.
Holy Quran:
Indeed, alms are for the poor and the needy and those employed to collect [zakah] and those whose hearts are to be reconciled and to free the captives and those in debt and in the cause of Allah and the stranded traveller.
This verse, by stipulating the recipients of Zakat, underscores the necessity of just and purposeful distribution. Zakat is like a stream that quenches the needs of the impoverished and prevents wealth from accumulating in the hands of the affluent.
Human-based systems in distributing Khums and Zakat, due to the possibility of error and abuse, cannot fully achieve justice. Religious science, which should lead the way in establishing equitable distribution systems, requires reconsideration and innovation in this regard. The creation of industrial systems, such as automated distribution devices, could implement these rulings with greater efficiency and precision.
Khums and Zakat, like two wings of the Islamic economy, are designed for equitable wealth distribution and addressing the needs of the disadvantaged. However, effective implementation of these rulings necessitates industrial systematisation that prevents human error and institutionalises justice within society.
Miserliness, like a lethal poison, threatens the roots of justice and faith within Islamic society. This trait, accompanied by wealth accumulation and arrogance, leads to pride, conceit, and hoarding, distancing society from the path of religion.
Holy Quran, Surah Al-Lail, Verses 810:
And as for he who withholds and considers himself free of need
And denies the best [reward],
We will ease him toward difficulty.
These verses associate miserliness with self-sufficiency and denial of goodness, resulting ultimately in hardship and deprivation. Miserliness not only blocks the flow of wealth in society but also causes social deviations such as inheritance disputes and financial quarrels.
Worse than miserliness itself is its propagation within society, which leads to religious and social deviation. Those who not only practise miserliness but also encourage others to do so impede social welfare and faith.
Holy Quran:
And let not those who [greedily] withhold what Allah has given them of His bounty think it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection.
This verse identifies miserliness as a harm both for the individual and the community and warns of divine punishment. The promotion of miserliness, manifested through encouragement of wealth hoarding and concealing Gods blessings, weakens faith and alienates people from religion.
Miserliness is like a barrier between humans and divine benevolence. This trait, by fostering arrogance and accumulation, deprives society of justice and religion. The Holy Quran condemns miserliness and its propagation, emphasising the necessity of wealth distribution and avoidance of hoarding.
The implementation of Khums and Zakat requires industrial distribution systems that prevent human errors and abuses. These systems, utilising technology, can make distribution processes efficient and just.
