The Divine Wisdom Behind Obligating Khums
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- The role of financial independence in dignity and honor
- A Test for Believers
- Purifying One’s Wealth
- Serving the pure religion
After a believer becomes convinced that Allah is Wise and that He never issues a ruling without wisdom behind it, then it becomes necessary for the believer to seek it in the obligations of financial worship, foremost among them being the requirement of paying khums. By delving into the noble traditions narrated from the Imams of the Ahl al-Bayt (p), much of its wisdom becomes clear, such as the following:
The role of financial independence in dignity and honor
There is no doubt in the importance of financial potential and its role in building individuals and society by strengthening the Muslim treasury and supporting legitimate leadership to help them achieve what the religion has outlined for human progress and its details to ensure their happiness in both this life and the next. This is achieved by providing a conducive environment for trade and economic transactions, imposing critically examined taxes to eradicate ignorance, backwardness, poverty, and corruption, and contributing to the construction of a virtuous society that is built on justice and equity.
Until this day, in every time and place, and indeed, in every community or nation adhering to a religion or belief, people find solace and reassurance in legitimate leadership and its financial independence from every source of power, authority, and political influence. This has contributed to its righteousness and rectitude, and on the other hand, has made it a great source of assurance for people throughout the ages. They turn to it in difficult circumstances, seeking guidance and taking its counsel, finding in it the soundest solution and the most prudent and upright advice.
So, financial worship plays an important role in eliminating deprivation and poverty, enhancing the economic strength of society, and contributing to the continuity of the independence of scholars and religious seminaries, shielding them from any dictates or influences from outside.
A Test for Believers
It is evident from the verse “And you love wealth with immense love”31 that the characteristic of loving wealth is an ingrained trait of human nature. There is no person who does not think about money, does not work for it, or does not exert effort to acquire it. After a journey of toil, the divine shari’a intervenes in the life of this hardworking individual to instill in them a sense of compassion towards others, and to remind them that the sole provider is Allah Almighty and no one else, encouraging them to spend on their family and their life’s affairs throughout the year. Then, it asks about the surplus in all of that wealth, testing their faith by urging them to pay a small percentage of it! But the lover of money sees that as too much, thinking they obtained it through their own hard work and effort. This opens the door for Satan to whisper doubts into their heart and instill fear of the future and poverty for themselves and their family, hoping not to pay a single penny.
In such situations and tests, the believer distinguishes themself from others, fulfilling their promises and commitments while others falter. Therefore, the verse on the obligation of khums is concluded with the statement “if you believe in Allah and in what We revealed to Our servant.” At this point, the attentive reader transforms into a believer who confronts illusions and remembers that they and their wealth belong to the King of the heavens and the earth, that everything comes from Him and returns to Him, and that everything will perish except His noble countenance. At that moment, the resolve to give emerges within them, intending to fulfill their financial duty as a means of drawing closer to Allah Almighty. Thus, it is an annual examination process that trains individuals not to become attached to material possessions but to focus on the source of giving, which is Allah, the Provider, and to attach themselves solely to Him, glorified and exalted is He.
Purifying One’s Wealth
It is narrated from Imam al-Sadiq (p) that he said: “Verily, I take a dirham from one of you, and I am among the wealthiest of the people of Medina. What I intend by that is only your purification.”32 The meaning of the hadith is that the wealth is not intended for the Imam personally, because he demonstrated to those who thought so that he did not need it. Instead, it is a duty that Allah Almighty has made for a noble purpose and a specific means by which legitimate leadership can fulfill its religious duties and responsibilities before Allah Almighty. Therefore, he indicated that it is an obligation, the fruit of which is the purification of financial and commercial earnings and even creating blessing in it, as mentioned in the continuation of the narration, “…So if they pay it, they have fulfilled the right of Allah upon them, and they will have access to more…”. Indeed, the Imam is the one who shows kindness to the believers by accepting their khums so that they may be purified. Imam al-Sadiq (p) is reported to have said: “Whoever claims that the Imam needs what is in the hands of the people, then he is a disbeliever, and indeed, it is the people who need the Imam to accept from them.”33 Hence, khums purifies wealth and results in its increase and blessing, just as the opposite is true when it is not paid.
Serving the pure religion
There is no disagreement about the importance and role of wealth in everything that contributes to progress and development. Moreover, hardly anyone is unaware of what is narrated from the Prophet Muhammad (pbuh&hp) that “Islam was not established except with the wealth of Khadijah.”34 This is indeed true. If Lady Khadijah had not expended her wealth in the cause of Islam, rescuing the Muslims from the siege of Quraysh (Shi’b Abi Talib) and supporting the Prophet’s mission, there is no doubt that Islam would not have been able to continue.
The Islamic system of finance establishes complete social integration with perfect justice and fair distribution of wealth, while also encouraging competition to keep the economy dynamic and thriving. The communist economic theory proved to be a failure when it abolished personal ownership in order for the state to distribute wealth equally, resulting only in lethargy, poverty, dependency, and a host of psychological disorders, bad habits, stagnation, regression, and decline. On the other hand, capitalism failed by promoting unlimited individual ownership at the expense of society, which led to intensified poverty and the domination of one human being over another. The focus shifted solely to making money, accompanied by a range of psychological ailments such as greed, lack of contentment, love of control, dominance, tyranny, and disregard for human and ethical values. As a result, we witness more corruption in matters of food and drink, usurious and indecent banking transactions, and monopolization that does not allow others to prosper but rather treats them as only subjects, even if the cost is their lives. All of this is in addition to the instigation of wars and fueling existing conflicts.
On the other hand, Islamic economic theory represents a moderate approach. It allows individuals to possess as much wealth as they desire, enabling them to pursue their aspirations and desires. However, it obligates people to pay their financial dues according to Islamic law, while also recommending certain charitable giving, thereby purifying them and contributing to the eradication of poverty and destitution among the less fortunate. Additionally, Islamic economic principles include systems such as inheritance and wills, along with various recommended acts such as voluntary gifts, awards, grants, and charitable donations. This balance ensures equity among members of society in terms of financial resources and economic capabilities, resulting in a thriving and constantly growing economy.
As such, religious prosperity thrived along with the material aspects of life, and the religious institution, which has been represented by the jurists and seminaries since the occultation of the awaited Imam (may Allah hasten his noble reappearance), was able to preserve the faith, the school of thought, and the community through this religious financial obligation—even in the most challenging circumstances when resources were scarce and few people paid their dues. In fact, it has persevered being alive, generous, and patient. As a result, thousands of libraries, centers, institutions, and schools have been built and established. Countless books have been written, published, and distributed, and hundreds of services, and religious and scientific projects have been supported by the blessings of these religious funds.