An Equitable Society: removing the torment of poverty

By Paigham Mustafa

It may appear surprising—even unsettling—that the Quran contains no concept of charity as we generally understand the term. Yet the omission is deliberate. What looks like altruism on the surface can, in reality, weaken communities, entrench inequality and preserve the very conditions it claims to relieve. Why does the Quran shift attention away from private generosity and towards the social structures that make such generosity necessary in the first place.

Poverty, humanity’s most relentless injustice, is neither natural nor unavoidable. It is created through human choices and can be dismantled by human will. The Quran outlines a framework for doing precisely this: a stable and just social order in which every person is entitled to dignity, not left reliant on the goodwill of others (Verse 4.25). Compassion and fairness are indispensable; pity is not. People need the means to stand on their own feet, not the humiliation of dependency. They need equitable access to opportunity, security and meaningful participation in society.

This demands a shift in how we measure success. Rather than celebrate the escalating wealth of a minority, a just society must ask how those with the least are faring. Annual lists of the wealthy reveal very little about the moral condition of a nation. A more telling measure is the treatment of the precariously poor—and the systems in place to protect their dignity rather than their dependency.

Give Dignity, Not Charity

The true measure of a nation lies in how it treats its most vulnerable members. The Quran offers not only a moral vision but also a political framework grounded in this principle. It does not advocate charity as a series of sporadic acts of giving driven by personal inclination, nor as the mere annual donation of a fixed percentage of one’s assets.[1] Instead, it calls for a enduring socio-economic order in which no one is pushed to the margins and in which dignity is upheld through collective responsibility.

This distinction matters. The Quran envisages a society that develops as a whole, sustained not by erratic generosity but by just institutions and fair distribution. It rejects individualism when it devolves into greed, exploitation and indifference to the common good. When the powerful insulate themselves while the poor are left exposed—even in times of abundance—potential is wasted, inequality deepens and corruption thrives. For example, during the Victorian era, while the British Empire amassed vast wealth, poverty within the UK remained at deplorable levels, with slums festering throughout the nation.

Islam and Zulm: The Balance That Sustains Society

The Quran presents Islam not as a religion but as a system of balance and harmony underpinned by divine law. Its opposite, zulm, is the disruption or displacement of that balance. A simple analogy makes this clear: water exists only because hydrogen and oxygen unite in precise proportion; separated, they become volatile. Likewise, when diverse members of a society come together around shared values and functional institutions, they form a stable whole. When those values are distorted, society can descend into fear, turmoil, and conflict—conditions the Quran likens to a man-made hell, and which we continue to witness even today.

A society may call itself “civilised” only if its most vulnerable citizens do not suffer deprivation. Four social fundamentals reveal whether a nation has achieved this standard: nutritious food, secure shelter, meaningful education and universal healthcare. Increasingly, a fifth component is recognised as essential: a guaranteed economic floor—often expressed as a Universal Basic Income—so that no one is left in destitution.

The Four Necessities of a Civilised Society

Food: Nutritious food must be affordable and accessible. A society that forces people to choose between rent and eating cannot claim civilisation. Adequate food is a basic human right and a condition for healthy social functioning.

Shelter: A home must be safe, comfortable and weatherproof. Secure housing is central to dignity. Its absence destabilises families, harms health and limits educational and economic opportunity.

Education: Education is more than rote learning. It is the cultivation of intellect and character for engagement with the real world. It should equip individuals with critical thinking, practical skills and the ability to contribute meaningfully to society.

Healthcare: Truly civilised societies provide essential healthcare free at the point of need. No one should fear illness because they cannot afford treatment. Universal healthcare is not a matter of wealth but of political will.

A Guaranteed Basic Income: A Universal Basic Income (UBI)—a regular, unconditional payment to all citizens—would prevent people from falling into poverty, stabilise families and anchor social security in dignity rather than judgement. It draws on the principle of inherited social wealth: land, minerals, energy resources, digital infrastructure and knowledge generated by past and present generations. These belong not to governments or corporations but to the people. Every citizen has a rightful share.

Usury and Exploitation: The Roots of Inequality:

The Quran condemns riba[2]  because it is economic oppression of any kind that entrenches inequality. Across feudal, colonial and modern capitalist systems, exorbitant interest has trapped the poor in cycles of hardship. In some regions, exploitative loans have demanded unpaid labour or even violations of personal dignity.

Contemporary societies are hardly exempt. In Britain, low-income households were long targeted by high-interest products—from Provident Vouchers to Payday Loans with rates exceeding 4,000 per cent. Regulation has curbed some abuses, yet exploitation remains. Too often, the law protects profit more vigorously than people.

The Quranic principle is simple: profit is permitted; profiteering is not. Economic systems must not prey on desperation. Verse 2.280 stresses leniency towards debtors—a reminder that humane societies support those in difficulty rather than punish them.

Charity, Welfare and the Limits of Voluntary Giving:

Modern charity has grown into a sprawling parallel welfare sector, with more than 170,000 registered charities in the UK. While many do important work, the system as a whole has serious shortcomings. Reports of aggressive fundraising, distressing contact with bereaved families and disproportionate executive pay have reduced trust. In some cases, only a small percentage of donations reaches the declared causes.

In the UK, Gift Aid, often framed as benevolent, diverts tax revenue from vital services such as the NHS and education. Meanwhile, governments that outsource social welfare to charities or other corporate organisations evade their own responsibilities. Organisations reliant on state funding are less likely to challenge harmful policies—they cannot afford to “bite the hand that feeds them”.

The Quran’s stance is clear: it does not legislate charity. Instead, it mandates a structured system of social welfare administered collectively—today, through the state, which has both the means and the authority to carry out this work. Giving should not depend on fluctuating public sentiment or individual pity. It must be woven into the architecture of society.

The Quran asks people to spend from what they possess for the welfare of the community (2.177; 3.92; 51.19). What one gives is not fixed but drawn from surplus (2.219), and gifts must be of good quality (2.267). These verses describe a spirit of contribution, not almsgiving. Their purpose is to cultivate benefactors of humanity, not occasional donors.

Universal Basic Income: Dignity Over Dependence

UBI aligns with the Quranic vision of welfare grounded in dignity. It offers a simple guarantee: every citizen receives a regular income as a right. It is unconditional, not tied to job-seeking requirements, and free from moral scrutiny. Like other fundamental rights, it should not be withdrawn arbitrarily.

Critics warn that UBI is unaffordable or would discourage work. Yet pilot schemes worldwide—from Namibia and India to Brazil and Finland—show reduced poverty, improved health, stronger communities and often higher levels of productive activity. Most people do not seek idleness; they seek meaning, security and opportunity. A basic income provides the stability to pursue work, training or enterprise without the fear of destitution.

Affordability is largely a question of political priorities. Tax systems can be restructured, loopholes closed and wasteful subsidies redirected. Offshore leaks such as the Panama and Paradise Papers revealed vast wealth escaping taxation; recovering even a fraction could fund UBI many times over.

Charity, often cited as an alternative, is inconsistent and unreliable. It fluctuates with economic moods and leaves systemic poverty untouched. Social welfare must be a right of citizenship, not an optional pastime for donors.

The Current System: Unstable and Divisive

Britain’s benefits system is complex, fragile and frequently punitive. It stigmatises recipients and traps many in cycles of uncertainty. Insecure people cannot invest in their future or contribute fully to society. This insecurity nourishes division, providing fuel for extremist narratives that target migrants and minorities.

National institutions such as the NHS reflect a basic understanding that security is a right. Extending this principle to income would strengthen social cohesion and reflect a government meeting—not outsourcing—its obligations. Dignity, not charity, is the Quranic ideal, and it sits comfortably within contemporary ideas of fairness.

Equity and Equality: Levelling the Field

The Quranic principle of ehsan—restoring balance—aligns with the modern distinction between equality and equity. Equality gives everyone the same resources; equity ensures everyone has what they need to reach a fair starting point.

Healthcare illustrates this difference. Equal access does little to address obstacles created by poverty, disability, language or geography. People living in substandard housing bear greater health burdens. Equity demands systems that recognise and respond to these disparities. Only then can equality produce real justice.

In Quranic terms, ehsan counters zulm by restoring balance so individuals can flourish.

Humans Are Made for Mutual Care

The Quran describes the righteous as those who honour commitments and spend from what they receive to become “benefactors of humanity” (2.2–4). This is not merely a moral encouragement; it implies a social planning that enables people to thrive collectively.

Modern research echoes this. Helping others improves mental and physical health, reduces stress and builds stronger communities. Yet individual kindness, while admirable, cannot replace systemic justice. A compassionate society requires policies, not just good intentions.

A community that continually witnesses fear and turmoil yet does nothing to alleviate its causes cannot claim that it truly wants to create social cohesion. The Quran provides a blueprint—rational, enduring and transformative—for building a society grounded in equity and human dignity.

[1] zakaa or zakat, is not charity or poor tax at 2.5% of assets calculated annually. See chapter on zakaa

[2] riba  economic oppression: This is not exclusively interest, or usury, the lending of money at high rates of interest, as commonly believed.

© 2026 Paigham Mustafa

ABOUT THE AUTHOR

Paigham Mustafa has been engaged in the study and research of the Quran since 1988 and has contributed to the print media for over 37 years. His first major work, The Quran: God’s Message to Mankind, was published in 2016, followed by The Divine Blueprint in 2022. He is also the author of How To Be Human, published in 2025. His exegesis of the Quran often challenges traditional readings, offering instead a reasoned and objective analysis of the original text. His works provide essential guidance,  helping readers gain a clearer, more informed understanding of Islam. This helps address many of the issues that stem from misunderstandings, misinterpretations, and misconceptions

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