Economic Sharing in the Qur’an
Economic Sharing in the Qur’an: The Interconnection of Zakāt, Ṣadaqah, Infāq, Fitrah, and Qard al-Ḥasan
Introduction
One of the strongest reflections of social justice, solidarity, and moral responsibility in the Qur’an is the principle of economic sharing.
Concepts such as zakāt, ṣadaqah, infāq, fitrah, and qard al-ḥasan (a goodly loan) are not merely individual acts of worship; they are systematic principles designed to establish social justice.
These concepts, rooted in the belief that ownership belongs to Allah and humans are mere trustees, call individuals to transcend selfishness and embrace social responsibility.
Thus, the Qur’an builds a morality-based economic system that ensures the fair circulation of wealth.
1. Zakāt: Purification and Growth
Zakāt comes from the root z-k-w, which signifies “to purify” and “to increase.” The Qur’an defines it as:
“Take charity (zakāt) from their wealth to purify and cleanse them…” (Tawbah 9:103)
This demonstrates that zakāt purifies not only wealth but also the heart. In Tawbah 9:60, the Qur’an details eight categories of recipients, highlighting zakāt as a broad network for social justice.
As an obligatory and systematic payment, zakāt establishes a just relationship between the wealthy and the poor, preventing the accumulation of wealth in the hands of a few.
2. Ṣadaqah: Sharing with Sincerity
Ṣadaqah comes from the root ṣ-d-q, meaning “truthfulness” and “sincerity.” It represents a voluntary and heartfelt form of giving. The Qur’an praises giving ṣadaqah discreetly:
“If you give charity openly, it is good; but if you give it secretly to the poor, it is better for you…” (Baqarah 2:271)
However, giving ṣadaqah with reminders of generosity, with ostentation, or in a way that harms the recipient nullifies its value (Baqarah 2:262–264).
The Qur’an extends ṣadaqah beyond material giving to include a smile, kind words, or mediation for reconciliation (Nisā’ 4:114), allowing everyone to engage in charitable acts regardless of income.
3. Infāq: Opening the Way of Life
Infāq derives from the root n-f-q, meaning “to open” or “to let pass.” In the Qur’an, it refers to spending from what Allah has provided to enable the flow of life for others:
“O you who believe! Spend from what We have provided for you before a Day comes when there will be no bargaining, friendship, or intercession…” (Baqarah 2:254)
Infāq is not confined to obligatory payments; it encompasses voluntary, continuous, and multifaceted contributions to society (Baqarah 2:274). Its quality is equally emphasized:
“Spend from the good things you have earned and from what We have produced for you from the earth. Do not seek to give the defective thereof…” (Baqarah 2:267)
This highlights the responsibility to share what is best, not what is worthless.
4. Fitrah: Purification Aligned with Human Nature
Although the word fitrah does not appear directly in the Qur’an in the context of charity, it derives from the root f-ṭ-r, meaning “creation” or “natural disposition.”
Fitrah charity (zakat al-fitr), given at the end of Ramadan, connects to the innate human disposition towards generosity. It aims to purify the fasting person and share the joy of Eid with society’s most vulnerable.
This practice transforms individual worship into a collective celebration of compassion.
5. Qard al-Ḥasan: Lending to Allah
The Qur’an elevates acts of help to a metaphysical dimension:
“Who is it that will lend Allah a goodly loan so that He may multiply it many times over?” (Baqarah 2:245)
This “loan” is symbolic. Qard al-ḥasan refers to interest-free, compassionate, and unconditional assistance to those in need. The Qur’an advises patience and even forgiveness if the debtor faces hardship:
“If the debtor is in difficulty, then postpone [the repayment] until a time of ease. But if you remit it as charity, it is better for you…” (Baqarah 2:280)
Thus, it embeds ethical principles and kindness even within lending practices.
6. Charity: A Vehicle for Moral Elevation
In the Qur’an, giving is not merely an act of provision—it transforms the giver as much as the recipient. Charity should:
-
Be offered without harming or humiliating the recipient.
-
Be discreet and free from ostentation.
-
Come from lawful and quality resources.
-
Be continuous, integrated into all aspects of life (Baqarah 2:274).
Charity, in essence, is not just about “giving” but about building bonds of compassion and mutual care.
Conclusion: The Qur’an’s Morality-Based Economic Model
Economic sharing in the Qur’an is not a limited technical obligation of zakāt; it is a comprehensive moral system interwoven with ṣadaqah, infāq, fitrah, and qard al-ḥasan.
Its goal is clear: to prevent wealth from circulating exclusively among the rich and to establish social justice:
“…so that wealth does not circulate only among the rich among you.” (Hashr 59:7)
In the Qur’anic model, economic sharing is not mere individual generosity but an institutionalized manifestation of justice—a system ensuring the well-being of all members of society.
In a world marked by increasing wealth inequality, poverty, and social exclusion, the Qur’an’s principles remain a living, relevant solution.
But can we, today, implement these principles to achieve both personal purification and collective transformation?
The Qur’an’s call is not only for individual salvation but also a universal invitation to establish a just and compassionate world order.
Yorumlar
Yorum Gönder