نقد بررسی دیدگاه قرآن‌گرایان شبه قارّه پیرامون زکات

Abstract
The tradition of the Prophet (pbuh) after the great Qur'an has been the most credible and reliable criterion for extracting the precepts(laws) of religion. From the very beginning, due to following the Prophet and through perseverance, Muslims extracted the religion's precepts and therefore there was no division and differentiation among Muslims in religion's precepts. Over the recent two centuries, some dissidents (Quranists) With tendency to their opinions and disrespect for the tradition(Sunnah), differed in all religion's precepts including Zakat. However, there have been reports of Quranicism in the first and second centuries of the AH. The present article uses a descriptive-analytical method to express and criticize the Quranists' reasonings about Zakat based on Qur'an's verses and it concludes: The Quranists, by denying the authority of tradition and the tendency to their opinions and rationalism, have tried to comment  the Qur'an's verses subjectively according to their opinions, challenged the Zakat laws and they giving up the Quran's credited evidences directed to subjective and justificational interpretations based on argumental intellect.
 

Introduction

Although the extreme Qur'anicism is emerging and the result of some modernism movements in the past two centuries, the background of the thought of Qur'anic sufficiency can be related to during and after the demise of the Prophet (PBUH) (Khakpour et al., 1396: 70). Bukhari and Moslem’s report on opposition to the writing of hadith on the eve of the death of the Messenger of God and the words of the second caliph to justify this opposition (... according to the book of God) (Bukhari, 1400 AH, vol. 1, p. 54) confirms this. After the demise of the Holy Prophet (PBUH) in the first century AH, evidence has emerged that there are traces of the sufficiency of the Qur'an and disregard for tradition in the knowledge of religion. Quraysh’s opposition to Abdullah ibn Umar ibn As for writing the hadiths of the Prophet (PBUH) (Khatib Baghdadi, 2016 AH, p. 80) and Sunni’s report on the prediction of the companions' opposition to the Sunnah of the Prophet (PBUH) in the hadith of Erika (Neyshabouri, 1420 AH, vol. 1) P. 191; Sajestani, 1410 AH, vol. 4, p. 200) are signs that some companions did not believe in the authenticity of the Prophet's tradition. In such hadiths, the Messenger of God (PBUH) states: It will not be too late for some people to lean on the thrones and claim the sufficiency of the Qur'an and the lack of need for the Sunnah of the Prophet. After political movement of caliphs, It is attributed to the deniers of the tradition (Shafi'i, 1403 AH, vol. 7, p. 28). Some of them have been considered as a tribe of the Mu'tazilites of Basra (Khezri, 1373 AH, p. 185; Saba'i, 1405 AH, p. 148) and a number of Kharijites of that era (Elahi-Bakhsh 1409 AH, p. 95; Azami, 1401 AH, vol. 1, p. 23). Ibn Qutaybah goes on to mention a number of people who consider the tallow and skin of pigs to be halal because the Qur'an only mentions the sanctity of its meat (Ibn Qutaybah, 1405 AH, p. 59). In the eighth century, this thought dominated, too (Shatebi, 1423 AH, p. 679). In the thirteenth century, this thought emerged as an organized and coherent flow in the Indian subcontinent and some Islamic lands (Khakpour et al., 1396, 71).  Hafiz Aslam Jarajpour and Ghulam Ahmad Parviz are among the theorists of the Qur'an in the Indian subcontinent in the contemporary period. One of the topics Quranists tended to voting is Zakat. The present study is an attempt to analyze and critique their views based on Quranic verses.
Research questions:

What is the viewpoints of Quranists on zakat and its rules?
What are the problems on the thought of Quranists?

1.1. Research Methods
The present research has been done by descriptive-analytical method with Quranic-narrative approach. NOORMAGS) and other databases. In analyzing the data, first the view points of Quranists from the original sources on the issue of Zakat are collected and then their viewpoints on Quranic verses with arguments from the original sources of Sunnis and Shiites have been criticized and evaluated.

Discussion

The Qur'anists disagree on zakat; Most of them have criticized the hadiths and narrations of Zakat and some of them have reflected on it and tried to provide an alternative to what they have criticized. Abdullah Jakralavi did not say anything clearly about the quorum of zakat, the time of obligatory zakat and whether zakat is obligatory every day or every month or every half year, and only about the amount to be given to the poor and needy. It is necessary to have spoken. According to him, zakat is one tenth of property, whether it is the product of work and trade or the product of agricultural land, giving this one tenth as zakat is obligatory. The followers of Balagh al-Qur'an have said about the common quota of zakat: "The jurisprudential quorum of zakat is reminiscent of the capitalist system and has nothing to do with the Qur'anic system. Khajeh Ahmad al-Din says about the time of payment of zakat: "A person who receives a salary, we should receive zakat from him on the day of receiving his salary ... and there is no need to wait for a year and such an expectation also has a benefit.
The Qur'anic view of Zakat can be summarized in the following four areas. 1- The amount of zakat with the founder of the sect of Ahl al-Dhikr and the Qur'an and the followers of the sect of Balagh al-Qur'an is to give one tenth of the cash and agricultural products. 2- The amount of zakat for the later Qur'anists is property that is in excess of need. 3- Zakat has no quorum at all. 4- According to Parviz and the followers of Balagh Al-Quran, whenever the government rules only according to the Quran, the duty of paying zakat is transferred from individuals to the government.
Criticism of this view can be said: Belief in zakat on property in the religion of Islam is an integral part of religion and one of its necessities to the extent that denying it leads to denying the principle of religion, and denying it is considered infidel. It is specified by the Prophet of Islam (PBUH); it is the consensus of all Muslims. The biggest mistake of the Qur'an is to violate the verses of the Qur'an. Including verse 7 of Surah Al-Hashr. Because in this verse, he asks the Muslims to do what the Prophet of God, peace and blessings of God be upon him, said. On the other hand, the Qur'an often states the general rules and regulations and the explanation of its details is left to the Messenger of God (PBUH) (Nahl; 44). For this reason, the Qur'an does not deal with the details of prayer, zakat, Hajj, etc., for example, how many rak'ats of daily prayers should be recited, or when and with what quorum zakat should be paid, is not mentioned in the Qur'an, but in the life of the Messenger of God (PBUH) is determined by conditions such as a certain quorum and the passage of one year. The Qur'an's opinion on how to perform this duty is quite obvious. Some of the Qur'anic thoughts and doubts, such as the theory of delivering the means of production to the government and the idea of paying zakat every day, are not worth criticizing and become clear to the reader. Because the believers of this view have not provided any evidence from the Qur'an to prove their claim.

Conclusion

The Qur'anic scholars, just as they have expressed their views on many issues such as prayer and fasting, have also been caught in the debate on zakat in extracting the religious details from the Qur'an. Tenth is considered in general property, agriculture and industry and it is said that God in verse 65 of Anfal considers the ratio of the number of Mujahideen believers to infidels as one tenth and in verse 111 repentance from jihad with wealth along with jihad with life and the body has mentioned; Therefore, the legal quorum of zakat on property, which is a kind of almsgiving and spending, will be one tenth. This misinterpretation of the verses of the Qur'an indicates the extremist view of this flow to the role of the Arabic language of the Qur'an in interpretation or the same (trust in the Arabic word in the description of the contents). It is noteworthy that these terms have a history in the culture of the Arabs and previous religions, and despite this, their quality has been distinct in Islamic law. Therefore, the Prophet (PBUH) has considered his practical method in tasks such as zakat, prayer, etc. as a model for believers.

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