of Nekounam, May His Spirit be Sanctified (Session 1622)
Khums and zakat, like two steadfast pillars in the edifice of Islamic financial jurisprudence, are not merely instruments for establishing social justice but also paths towards the purification of the soul and proximity to the Divine Presence. These rulings are elucidated with profound and sagacious discourse in the luminous verses of the Holy Quran, particularly within Surahs Al-Baqarah and Al-Anfal. This treatise, relying upon the Divine verses and contemplations on their meanings, examines the rulings of khums and zakat, the conditions of charity, and their ethical and social obligations. Its objective is to present the concepts of these rulings in a clear and dignified framework to audiences interested in religious sciences, serving as a guiding beacon for action and thought.
The Holy Quran, in verses 264 and 266 of Surah Al-Baqarah, emphasises with eloquence the importance of sincere charity and the avoidance of reproach and harm. These verses, like a mirror, reveal the truth of charity before the believers and warn that any form of ostentation, showiness, or humiliation in charity nullifies its divine reward.
O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable to keep anything of what they have earned. And Allah does not guide the disbelieving people.
This verse likens charity to a fruitful garden that, if not irrigated with pure intention, turns into a barren rocky land. Charity accompanied by reproach and harm is like a seed sown upon stone; though it may appear adorned, it yields no fruit. This statement emphasises the significance of sincerity in charity and warns that any form of ostentation or humiliation annihilates its spiritual reward.
Verse 266 and the Importance of Timely Charity
Would any of you wish to have a garden with palm trees and grapevines underneath which rivers flow, and he has therein all kinds of fruits, while he is afflicted with old age and has weak offspring, and it is struck by a fiery whirlwind so that it is burnt? Thus does Allah make clear His verses to you that you might give thought.
This verse paints a wise portrait of a person whose wealth and assets are suddenly destroyed at a time of utmost need. Improper or delayed charity resembles a garden consumed by fire at the moment it is most needed by its owner. This parable stresses the necessity of timely charity with sincere intention and invites believers to reflect upon their conduct.
Charity must be accompanied by dignity and respect. Behaviours such as publicly announcing donations, which resemble humiliating messages or ostentation before the needy, constitute reproach and harm and destroy the spiritual value of charity. This phenomenon, like a dark shadow, has fallen upon the culture of charity in society and requires reform. Those responsible for charity, whether individuals or institutions, must act with awareness and dignity so that charity, like a clear stream, reaches the truly needy and guides society towards justice and perfection.
The verses of Surah Al-Baqarah, emphasising sincere charity and avoidance of reproach and harm, provide a clear guide for believers. Charity is like a seed that grows and bears fruit only in the soil of sincerity. The culture of charity in Islamic society must be reformed to prevent the humiliation of the needy and preserve its spiritual and social reward.
And know that whatever you gain 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 in that which We sent down to Our Servant on the day of criterionthe day when the two armies met. And Allah, over all things, is competent.
This verse, like a light in the darkness, clarifies the distribution of khums. Khums, which constitutes one fifth of spoils and revenues, must be allocated to Allah, the Messenger, relatives, orphans, the needy, and wayfarers. These allocations focus on the genuinely needy and aim to prevent wealth accumulation among the affluent and establish social justice.
Khums must reach the poor, orphans, and the genuinely needy, and not be spent on non-essential matters such as embellishing religious sites that themselves possess financial resources. This is akin to water poured in a barren desert rather than quenching a thirsty mouth. The priority of khums is supporting indebted scholars and needy students who, as pillars of the Islamic society, require assistance. Those responsible for khums must establish a transparent and equitable system to prevent waste and extravagance and direct resources towards the genuine needy.
Verse 41 of Surah Al-Anfal, elucidating the allocations of khums, emphasises social justice and support for the needy. Khums, like a clear stream, must flow towards the poor and orphans, avoiding wealth accumulation or expenditure on non-essential matters. This requires a transparent and responsible system that manifests faith and sincerity in practice.
Indeed, the alms are only for the poor and the needy and those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing slaves and for those in debt and for Allahs cause and for the stranded travellera duty imposed by Allah. And Allah is Knowing and Wise.
O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it yourselves except with closed eyes. And know that Allah is Free of need and Praiseworthy.
These verses introduce zakat as a key to the purification of the soul and cleansing of wealth. Zakat must come from pure assets and be allocated to the poor, needy, debtors, and other genuine recipients. This not only aids social justice but also purifies the heart of the giver from stinginess and greed.
In primitive societies, Fi Sabilillah referred to matters of war and basic necessities; however, in modern society, this concept has expanded to include support for education, scholars, and talented individuals. Spending zakat on non-essential matters such as decorating mosques or religious places that have their own financial resources is impermissible. Zakat, like a life-giving breeze, should blow towards the poor and needy.
