In the previous part, we referred to the significance of khums in meeting the financial needs of the Muslim society and evaluated the arguments made by those who oppose khums as envisaged in Shi‘i jurisprudence. Defining necessary terminology, using Qur’anic verses, Sunni and Shi‘a hadiths, and quoting exegetes, we tried to illustrate the fact that khums applies to more than war booties in the Qur’an and that it has undeniably been collected by the Prophet (s), the Imams (a), and the Caliphs. In this part, we will refer to more hadiths on khums and evaluate the objections made by those who restrict khums to war booties.
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