Document Type : Original Article
Author
Assistant Professor, Department of Political Science, Faculty of History and Political Studies, Baqir al-Olum University, Qom, Iran
Abstract
In Islamic thought, Zakāt has predominantly been elucidated within the framework of individual jurisprudence (Fiqh) and as a devotional duty for natural persons. Although this approach emphasizes the moral and faith-based dimension of this obligation (Farīḍah), it has paid less attention to its extensive social, economic, and political capacities at the macro-governance level. Conversely, theoretical developments in the field of governance and political economy demonstrate that the realization of economic justice, the reduction of structural inequalities, and the prevention of wealth concentration and accumulation are impossible without the existence of effective macro-level redistribution mechanisms. In many contemporary Islamic societies, due to the weakness in institutionalizing such mechanisms, Zakāt, despite its Qurʾānic and historical backing, has distanced itself from its true socio-economic functions and has been largely reduced to a limited and individual level. Hence, a significant gap exists between the potential capacity of Zakāt in the logic of the Qurʾān as an instrument for regulating wealth distribution and its actual state within governance structures. This situation highlights the necessity of re-reading Zakāt within the framework of the political economy of the Qurʾān to clarify how this obligation can, at the institutional and governance level, serve economic justice and the organization of resource distribution. The primary objective of this research is to elucidate the position of Zakāt within the framework of the political economy of the Qurʾān and to analyze its capacity as an effective institution in the governance system for realizing economic justice. The current research has attempted to demonstrate that Zakāt in the Qurʾānic logic is not merely
an individual devotional duty, but rather can operate as an institutional mechanism
for regulating the wealth distribution structure in the Islamic society. Accordingly,
another objective of the research is to examine the relationship of Zakāt with certain
key components of good governance, including distributive justice, transparency, accountability, and social participation. Through this analysis, the research seeks to reveal the neglected capacities of Zakāt in the arena of economic governance and to demonstrate the possibility of utilizing it in the design of redistributive systems in Islamic societies. The main problem of this research is how the Qurʾānic concept of Zakāt can, as an effective institution within the framework of good governance, contribute to wealth redistribution and the realization of economic justice. In other words, the research seeks to clarify what role Zakāt plays in the logic of the political economy of the Qurʾān in preventing wealth concentration, regulating the flow of economic resources, and supporting the needy strata, and how this capacity can be activated in the contemporary governance structure through designing appropriate institutional mechanisms. Furthermore, the question arises as to what relationship exists between the fixed Sharīʿah principles of Zakāt and its variable executive methods, and what impact this distinction has on the efficacy of the economic redistribution system in Islamic societies. This research has been conducted using a descriptive-analytical method and an interdisciplinary approach. In this framework, the foundations of Islamic jurisprudence and the verses of the Holy Qurʾān have been used as primary sources for elucidating the concept and function of Zakāt, and alongside this, political science theories and political economy concepts have been utilized to analyze the institutional role of Zakāt in the governance system. The research method is based on conceptual and textual analysis; meaning that by examining the verses and jurisprudential foundations related to Zakāt and adapting them to the contemporary concepts of good governance, an attempt has been made to elucidate the position of this obligation in the structure of the distribution and redistribution of economic resources. This interdisciplinary approach makes it possible to clarify the link between Qurʾānic teachings and modern discussions on governance and economic justice. The research findings indicate that Zakāt in the logic of the Qurʾān is not merely an individual and devotional duty, but is rather considered a regulatory institution
in the structure of wealth and power distribution within the Islamic society. Based on Qurʾānic teachings, one of the fundamental objectives of the economic system of Islam is to prevent the concentration of wealth in the hands of a specific group and to create a balanced circulation of resources in society. Within this framework, Zakāt acts as an anti-accumulation mechanism and, by transferring a portion of wealth from the privileged classes to the needy strata, provides the groundwork for realizing distributive justice. The results of the research also demonstrate that the full realization of this function necessitates a distinction between the fixed principles of Zakāt and its variable executive mechanisms. While the Sharīʿah foundations of Zakāt are fixed and derived from religious texts (Nuṣūṣ), the institutional methods of its execution can be designed proportionally to the economic and social conditions of each society. In the event of proper institutionalization, Zakāt is capable of playing a crucial role in promoting economic justice and the efficacy of the governance system by strengthening transparency in the circulation of financial resources, increasing the accountability of responsible institutions, and expanding social participation in supporting the deprived strata. The outcome of the research findings reveals that Zakāt, within the framework of the political economy of the Qurʾān, possesses a capacity beyond an individual obligation and can be propounded as one of the important pillars of the wealth redistribution system in Islamic governance. The institutional re-reading of
this obligation indicates that if Zakāt is institutionalized in the form of organized and transparent mechanisms within the governance structure, it will be able to play an effective
role in reducing economic inequalities, strengthening distributive justice, and preventing wealth concentration. The realization of this objective requires distinguishing between the fixed Sharīʿah principles of Zakāt and its executive methods, and designing efficient procedures for its collection, management, and distribution by utilizing new institutional capacities. In such a case, Zakāt can, in addition to its devotional and moral function, transform into an effective instrument for realizing economic justice and enhancing the quality of governance in Islamic societies.
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