Social Justice and the State Function of Zakat According to the Quran

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There is a Social Right in Wealth: Social Justice and the State Function of Zakat in the Qur’an

Introduction

The Qur’an does not leave economic justice to the individual’s conscience or voluntary morality alone; rather, it aims for this justice to be realized systematically and institutionally. According to the Qur’an, a person’s wealth is not gained solely through personal effort but also through the order and opportunities provided by society. Therefore, there is a “right” of society in one’s wealth. This right must be fairly and regularly transferred to the public through concepts such as zakat, infaq, and sadaqah. In this framework, zakat should not be seen merely as an act of personal worship but as a public fund, a social security mechanism, and a tool of social justice administered by the state.

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I. The Qur’an: Society’s Right in Wealth

Surah Adh-Dhariyat, 51:19:

“And in their wealth there was a right for the beggar and the deprived.”

This verse clearly indicates that ownership is not absolute and solely individual. Within wealth lies a right belonging to the disadvantaged members of society. This right is not a charitable favor but a public debt that the wealthy are obligated to repay. Therefore, zakat, sadaqah, and infaq are not mere donations but restitutions of a societal obligation. This understanding is a far deeper and divinely rooted concept than what is referred to in modern legal systems as “tax ethics.”

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II. The Nature of Zakat: Worship or Tax?

1. Zakat as Purification and Cleansing

Surah At-Tawbah, 9:103:

“Take from their wealth a charity by which you purify them and cause them to increase...”

This verse emphasizes that zakat purifies wealth from selfishness and greed. In this sense, zakat functions as an act of worship related to moral purification and self-discipline.

2. Zakat as a Tool for Social Redistribution

However, this purification is not limited to the individual level. Zakat also:

• Balances economic disparities within society,

• Reduces the gap between rich and poor,

• Protects social peace and order.

3. Zakat as an Institutional Public Fund

In Surah At-Tawbah, 9:60, the mention of “ʿāmilūna ʿalayhā” (those employed to collect zakat) highlights its institutional nature. This demonstrates that zakat is not merely a voluntary act of charity between individuals but a systematic public fund collected and distributed by the state.

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III. The Eight Categories of Zakat and Their Modern Equivalents

According to Surah At-Tawbah, 9:60, zakat is allocated to eight categories. These categories and their modern equivalents are:

Qur’anic Category	Modern Equivalent
The poor and needy	The unemployed, low-income families
Zakat administrators	Social welfare officers and public workers
Those whose hearts are to be reconciled	Migrants, ethnic minorities, marginalized groups
For freeing captives	Individuals in debt bondage or addiction
The indebted	Bankrupt small businesses, medical debt sufferers
In the way of Allah	Public service workers like educators, healthcare providers, volunteers
The stranded traveler	Refugees, homeless people, disaster victims

This classification reveals that zakat is not only for the poor but is a comprehensive social fund aimed at preserving societal integrity.

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IV. Zakat is Not a Tax, But Functions Like One

Traditionally, zakat is not defined as a tax because of its spiritual aspect. Yet within the Qur’anic system, zakat fulfills a dual role:

• Personal dimension: Intent, piety, purification of wealth.

• Public dimension: Collection, distribution, oversight, and social justice.

Modern forms of income tax, social security contributions, and unemployment funds functionally mirror the zakat system outlined in the Qur’an.

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V. The Universality of Zakat: A Justice Model for Humanity

The Qur’anic concept of zakat serves not only Muslim societies but also provides universal human values:

• It seeks structural solutions to poverty,

• Reduces economic inequalities,

• Guarantees everyone’s right to a dignified life.

In this respect, zakat aligns closely with modern human rights discourse and the goals of sustainable development.

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VI. Zakat and Economic Growth: Activating Social Capital

Zakat is not just a social aid mechanism; it is also a driver of economic vitality:

• Transfers to low-income groups boost consumption and demand.

• Supporting small businesses increases production and employment.

• Relieving debtors helps reintegrate individuals into economic life.

The Qur’an commands that wealth should not remain concentrated in a few hands but circulate widely (Surah Al-Hashr, 59:7). Zakat is the primary tool ensuring this circulation.

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VII. Integrating Zakat into Modern State Structures

Today’s social welfare systems (unemployment benefits, disability support, scholarships) are essentially updated forms of the Qur’anic zakat system:

• Regularly collected by public institutions,

• Distributed to designated social groups,

• Aimed at achieving social peace and prosperity.

Thus, zakat provides a divinely grounded model for modern social welfare states.

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Conclusion: Zakat as the Divine Guarantee of Social Justice

According to the Qur’an, wealth is not merely the product of individual labor but of society’s collective contribution. Therefore:

• There is a social right in wealth,

• Zakat is the systematic and fair restitution of this right,

• The state is responsible for administering this process justly.

Zakat, sadaqah, and infaq are not random acts of charity left to personal discretion but principled, systematic models of social responsibility. This understanding is the cornerstone of the Qur’an’s timeless vision of economic justice.