The Miskin in Quranic Social Justice
Surah al-Ma’un’s indictment: One of the Quran’s sharpest social critiques is contained in this short surah: the one who denies the reality of the Judgment Day is identifiable by their behavior toward the most vulnerable — they push away the orphan (yadu’u al-yatim) and do not urge feeding the miskin. The connection is theological: those who genuinely believe in divine accountability act accordingly; those who don’t, don’t. The miskin’s neglect is thus a form of practical kufr — a denial of divine justice enacted through social indifference.
Eight zakat recipients: The Quran’s 9:60 establishes eight categories: fuqara’ (the utterly poor), masakin (the destitute), ‘amilin ‘alayha (zakat administrators), al-mu’allafati qulubuhum (those whose hearts are being reconciled), fi’l-riqab (for emancipation from bondage), al-gharimin (debtors), fi sabil Allah (in the way of Allah), ibn al-sabil (the wayfarer). The miskin is the second category — second in the Quranic list but first in most scholars’ moral priority.
See also: Zakat And Khums, Sadaqa, Al Qist, Adl, Al Birr, Five Pillars Of Islam, Al Yatim
The Miskin in Ismaili Practice
Khums as structural provision: The Ismaili da’wa’s khums system — the fifth of certain income categories paid through the da’wa hierarchy — has historically included provision for the community’s indigent members. The Da’i’s administration of the community’s charitable resources has meant that the miskin within the da’wa’s community has had institutional support. The principle: walayah creates communal solidarity that extends to material welfare.
See also: Zakat And Khums, Dai Al Mutlaq Institution, Tayyibi Dawat, Dawoodi Bohra, Understanding Walayah, Al Mumin
See also: Zakat And Khums, Sadaqa, Al Qist, Adl, Al Birr, Five Pillars Of Islam, Al Yatim, Dai Al Mutlaq Institution, Tayyibi Dawat, Dawoodi Bohra, Understanding Walayah, Al Mumin