Islam orders its community to help each others, such it was stated in Qur’ān surah al-Mā’idah (5:2), and help one another in birr and taqwā. The word al-birr, which the Moslems are ordered for in such verse, is explained by surah al-Baqarah (2:177). The verse emphatically states there that those who fulfill all the duties, social as well as religious, is included under the name of al-birr. Qur’ān has also stated in surah Āli ‘Imrān (3:92) that the implementation of birr is by spending the wealth that we love. The concept of helping each other among the society, especially by giving aids to the poor and needy people, is familiar among us as the charity. The charity, in the context of social-economic life, is a vital instrument in improving and reforming the life.
Qur’an itself as the main source of Islamic teachings has the concepts of zakāh, infāq, and s}adaqah as the instruments of the charity. Spending the wealth for helping the other in Islam is based on the highest principle of Islamic theology, namely to serve the God. Besides, it is aimed also to purify the soul of the doer (tazkiyah al-nafs). It is indicated by the Qur’ān surah al-Layl (92:18) and surah al-Tawbah (9:103).
This research is discussing about the concept of charity in the light of Qur’ān. In which in this case is represented by the terms of zakāh, infāq, and s}adaqah. Regarding with zakāh, in the Qur’ān it is utilized in the context of its function, namely purifying the soul (tazkiyah al-nafs). It is apparent especially in using of such word in the verb form. In addition, it is strengthened also by surah al-Tawbah (9:103) and surah al-Layl (92:18). It can also be viewed from the order of zakāh which mostly is placed after commanding the prayer. Both prayer and zakāh has similarity in its spiritual side.
Regarding the word infāq within Qur’ān, it is utilized as spending the wealth in its general meaning. The elaboration of Qur’ān towards infāq covers the explanations of: the cause of commanding infāq; the way and mechanism of performing infāq; the criteria of wealth which is spent for infāq; the receiver of infāq; the time of infāq, the rewards for those who perform infāq; and the punishment for those who neglect infāq. Whereas the word s}adaqah in the Qur’ān, it can be said that it is utilized as a shifting or transformation of infāq. In the other words, s}adaqah is one of manifestations of infaq in the way of Allah (al-infāq fī sabīl Allāh). Thus, it can be said that s}adaqah is a specific term of infāq, namely spending the wealth in the right way.
The word zakāh, infāq, and s}adaqah are same in the context of command of the God towards the people regarding with the wealth possessed by them. The difference among such words such as, command of zakāh in the Qur’ān which utilizes the word al-zakāh is in general form, namely by ordering people merely to perform zakāh. There is no detail elaboration of Qur’ān regarding mechanism and technical guides of zakāh. While the verses of infāq and s}adaqah, besides containing the command of both, they also explain their mechanism and technical guides. In the other words, both of infāq and şadaqah are elaborated widely. [*]