The Quranic Perspective on Communism

The question regarding whether "communism is good" from the perspective of the Holy Quran requires a precise historical and conceptual clarification. It must be acknowledged that the term "communism," as a codified and specific philosophical and economic system, is a product of the modern era, originating in the 19th century through the theories of Karl Marx and Friedrich Engels. Consequently, the revelatory texts of the Holy Quran, which were revealed in the 7th century CE, do not contain any direct mention or evaluation of "communism" under this specific designation. The Quran addresses issues essential for its time of revelation and for the guidance of humanity for eternity, and it does not speak of the specifics of ideologies that emerged centuries later. Therefore, one cannot expect the Quranic verses to explicitly state whether "communism is good" or "communism is bad." Nevertheless, this does not imply that the Holy Quran offers no intellectual framework or guiding principles for evaluating social, economic, and political systems. On the contrary, the Quran is rich with profound and universal foundations through which any school of thought or governmental system can be assessed. To understand Islam's approach to issues raised in communism, one must refer to the fundamental principles of the Quran in the areas of social justice, property rights, wealth distribution, and the role of spirituality in human life. One of the most central Quranic teachings is the emphasis on "justice" (Adl) and "equity" (Qist). The Quran repeatedly insists on the necessity of establishing justice in all aspects of individual and social life. In numerous verses, God commands justice and severely condemns oppression and tyranny. From a Quranic perspective, society must be built on justice, and any form of exploitation, discrimination, or unhealthy accumulation of wealth must be prevented. This Quranic outlook might seem to overlap superficially with communism's goal of eliminating severe economic inequalities and striving for economic justice on some level, but the methods and underlying principles of the two are entirely different. Islam views social justice in a way that respects human dignity and individual rights, even in the context of private property. Regarding "property," the Holy Quran recognizes the concept of "private property." This is evident through rulings such as inheritance, sale, lease, and dowry. Individuals have the right to acquire wealth and assets through legitimate work and effort. However, this ownership is never absolute or unconditional. The Quran emphasizes that ownership is a divine trust, and the owner of wealth has social responsibilities towards it. These responsibilities include paying "Zakat," "Sadaqa" (charity), "Khums," and spending in the way of Allah. The purpose of these rulings is to prevent the concentration of wealth in the hands of a few and to assist the poor and needy in society. This perspective fundamentally differs from the ideology of communism, which advocates for the "abolition of private property" and "common ownership of the means of production." Instead of abolishing ownership, Islam regulates and guides it to prevent it from becoming a tool for corruption and oppression. The Quran states in Surah Al-Hashr, verse 7: "…kay la yakuna dulatan bayna al-aghniya'i minkum" (…so that it will not be a perpetual distribution among the rich from among you). This verse clearly indicates the Quran's goal of fair wealth distribution, not its complete abolition. One of the most significant fundamental points of divergence between Quranic teachings and the ideology of communism lies in their "intellectual foundations and worldview." The Holy Quran emphasizes "Tawhid," the oneness of God as the Creator and Sustainer of existence. All Islamic rulings and commands are based on faith in God, prophethood, and the Hereafter. Human life, from the Quranic perspective, has a sublime purpose and meaning that transcends mere material interests. In contrast, classical communism is built on "historical materialism" and "atheism," viewing religion as the "opium of the masses." This fundamental clash in worldviews prevents communism from being evaluated as "good" from a Quranic perspective, as any system whose foundation negates God and spirituality fundamentally contradicts the essence of Quranic teachings. The Quran also emphasizes "ethics" and "spirituality" as the main pillars of individual and social well-being. Values such as honesty, trustworthiness, patience, selflessness, and kindness to parents and fellow human beings are immutable Islamic principles. Communism, in its purely materialistic analyses, may address these dimensions less or consider them as mere functions of economic structures. In conclusion, it can be stated that the Holy Quran neither directly endorses nor rejects communism, as this ideology did not exist at the time of the Quran's revelation. However, by examining the fundamental principles of Islam found in the Quran, it becomes clear that communism, due to its atheistic nature and absolute negation of private property, stands in serious contradiction to the basic tenets of the Islamic worldview and its rulings. On the other hand, while the Quran strongly emphasizes social justice and the fight against poverty and exploitation—which might at first glance appear to align with some communist objectives—the solutions, intellectual foundations, and ultimate goals of the two ideologies are entirely different. Islam sees salvation in faith in God, righteous deeds, adherence to individual and social rights, and piety, whereas communism seeks salvation in the realization of a purely material and classless society through revolution and the negation of religion. Therefore, from a Quranic standpoint, a system whose foundation denies the existence of the Creator and the ultimate purpose of humanity cannot be considered a "good" or desirable system, even if some partial objectives, such as combating poverty, might find common ground.