Islam
is a complete code of life encompassing every aspect of human life.
Prayer is the link between man and his Creator while Alms-Tax is the
link with His Creation. Charity is not restricted to giving money
only but charity of knowledge is teaching the ignorant. Man is a
transitory owner of any kind of wealth as long as he lives, but the
real owner of all resources is Allah, as mentioned in Surah
al-Baqarah Ayah 284: “Whatever is in the heavens and the earth
belongs to Allah.” Khums is one of the branches of Islam. In an
Islamic state, every Muslim is a brother of other Muslim. Hence, a
Muslim is persuaded and encouraged to give charity and alms for the
collective welfare of the people. Zakat is prohibited to AhlulBayt,
hence, Allah in His Infinite Wisdom has prescribed Khums for them.
Following Ayahs show Allah's persuasions for charity and benevolence:
Surah
al-Baqarah Ayah 3: “The pious are those who spend (in charity) from
whatever We have given to them.”
Surah
al-Baqarah Ayah 219: “They ask you (O' Muhammad) as to what they
should spend (in way of charity). Say, whatever can be spared (from
your wealth after your own expenses.)”
Surah
Ale Imran Ayah 134: “The pious people (are) those who spend
benevolently in good and bad days.”
The
aim of Islam is to eliminate the needs of human beings. Hence, on
collective basis, the Muslim society imposes Khums as a tax. During
the time when the Commander of the Faithful Imam Ali (a.s.) was the
Caliph, he was passing by, an old man who was begging on the side of
the road. He asked “What is this? ” The people replied”He is a
Christian.” The Imam said: “You have used him until he became old
and unable to work. Provide for him from Public Treasury” Hence,
economic security was extended to every subject irrespective of his
religious belief. Imam Ali (a.s.)'s top priority was to establish
social justice in the Muslim community. His humanitarian approach
generated opposition in the elite who enjoyed special privileges.
In
Arabic language “Khamsa”means “Five”. Hence, Khums literally
means “One-fifth” or 20% of certain items which should be paid as
Islamic Tax. The taxable items are; profit or surplus of the income,
the legitimate wealth which is mixed with illegitimate wealth, mines
or minerals, precious stones obtained from sea by diving, treasures,
and other two which are not applicable now.
Khums
is one of those things which were introduced by Hazrat Abdul
Muttalib, the grandfather of the Noble Prophet (s.a.w.a.s.). Acting
upon the command of Allah in a dream, he rediscovered the treasure
found in the well of ZamZam. He gave away one-fifth (literally Khums)
of the treasure in the way of Allah. Then it became the custom in his
family. After the Migration (Hijrah), the same system was
incorporated in Islam.
Khums
is obligatory (Wa'ajib) as soon as the profit or surplus is known. A
date may be fixed for the new year and each year the Khums may be
calculated and paid. Reasonable expenses, according to one's social
status, profession etc., may be deducted from the income. A faithful
is aware that Allah knows the secrets of his heart, hence no one
other than Allah knows what is reasonable!
According
to the Ayah of the Glorious Qur'an, the recipients of Khums are:
Allah, the Messenger of Allah, the near relatives of the Messenger of
Allah, the orphans, the needy, and the stranded travelers.
Khums
has two parts; Sahm-e-Imam and Sahm-e-Sadaat.
Because
the share of Allah and His Messenger during the “Great
Occultation” which is Sahm-e-Imam is now given to the Mujtahid or
Marj'a who spends it for the general upliftment of Muslims and spread
of Islam throughout the world.
The
Sahm-e-Sada'at may either be given directly to the poor, needy, and
pious deserving Hashimites-direct descendants of the Lady of
Paradise Sayyida Fatima Zahra (s.a.) or to the Marj'a separate from
Sehm-e-Imam.
All
prayers of a Muslim should be performed with the intention of
Pleasure of Allah, hence Khums and Zaka'at should not be considered
as charity but a moral obligation and top priority should be given to
the “Acceptance of our deeds” by Allah. Intentions are only
perceived by Allah, hence we should be sincere in all our Ibada'ah
and devotedly pray to Him for their acceptance.
Sources
used:
Philosophy
of Islamic Laws by Ayatullah Nasir Makaram Shirazi
Khums by
Allama Sayyid Muhammad Rizvi
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