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Islamic economic system

by Ch mateen ebad

Islamic economic system

The Quran and Economy

 Zakat
 Sadqa
 Infaaq (spending in the cause of Allah)
 Economy and pleasant life
 The rights of orphans, widows, etc.(yatama)
 The rights of the indigent (masakeen)
 Standard of setting salaries
 No making of illegal money in an Islamic economy
 No hoarding of money in an Islamic economy
 What to do with the surplus?
 Circulation of Wealth
 Qarooniat: Characteristics of an Exploitative Capitalist

Zakat

The root of the word Zaka(t) is Z-K-W (za-kaf-waw), which leads to the following
meanings:

-To increase

-To grow

-To thrive

-To augment

-To increase in the purity of heart; to increase in integrity

-To befit

Primarily the root denotes an increase or augmentation (particularly of a positive,


favourable or auspicious thing or virtue). Some also say that it means "to purify".
However, in the Quran AZKA has been used along with ATHAR in 2:232. The
root , T-H-R (ta-ha-ra) from which the word ATHAR is derived, has the meanings
"to purify" but the meanings "to increase, grow, thrive, augment etc." are the
primary significations of the root Z-K-W. TAHARA is a negative virtue which
signifies being free from dirt, filth or derogatory things. ZAKA is a positive virtue
which signifies positive growth and development. The following phrases further
clarify the signification of the root Z-K-W.

Zakat-il-ardh means the land throve or yielded increase

Zakaa-al-ghulam means the boy grew or throve

Al-ilmo yazkoo alal infaaq means the knowledge increases by spending

Zukkoo means he enjoyed or led a plentiful and a pleasant or an easy, and a soft
or delicate life. OR he was in a state of abundance of the goods, conveniences or
comforts of life OR he enjoyed a life of increase or plenty.

From this:

Zaka means increase or augmentation or growth or development.

The term aatoozzakaat َ‫ آتَوُا الزّكَاة‬appears in the following verses:

2:43; 2:83; 2:110; 2:277; 4:77; 9:5; 9:11; 22:41; 22:78; 24:56; 58:13; 73:20;

The root of the word Aatoo is A-T-Y (alif-ta-ya), which has the following
meanings (depending upon what word or preposition follows this word):

-To come (to or over someone)

-To arrive (at)

-To bring, bring forward, produce, accomplish or achieve (something)


-To bring, give or offer or provide (someone, something)

-To do or perform (a deed)

-To carry out or execute (e.g. a movement)

-To commit or perpetrate (e.g. a sin or crime)

The term aatoozzakaat is usually taken to mean "give the poor rate" where
"poor rate" means "the local tax for the relief of the poor". This definition of the
term aatoozzakaat is not correct and does not bring forth the true and complete
concept of the term ZAKA. The term aatoozzakaat does not mean JUST to give
some fixed sum from the money to the poor, (although it may be a means of
accomplishing ZAKA). It is much more than that. Please see the verse 2:177 in
which giving some of the wealth to the near of kin and the orphans and the needy
and the wayfarer and the beggars and for (the emancipation of) the captives has
been differentiated from the term aatoozzakaat.

Zakat is more than just giving from one's wealth to the poor. See the
following:

ِّ‫ن آمَنَ بِال‬


ْ َ‫ن الْبِرّ م‬
ّ ِ‫ل الْمَشْرِقِ وَالْمَغْ ِربِ َولَك‬
َ ‫س الْبِرّ أَنْ ُت َولّوا ُوجُوهَكُ ْم قِ َب‬
َ ْ‫لَي‬
‫علَى حُبّهِ ذَوِي ا ْلقُرْبَى‬
َ َ‫وَالْيَوْ ِم الخِرِ وَالْمَلئِكَةِ وَالْكِتَابِ وَالنّبِيّينَ وَآتَى ا ْلمَال‬
‫وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السّبِيلِ وَالسّا ِئلِينَ َوفِي ال ّرقَابِ َوَأقَامَ الصّلةَ وَآتَى‬
َ‫ن فِي الْبَأْسَاءِ وَالضّرّاءِ َوحِين‬
َ ‫الزّكَاةَ وَالْمُوفُونَ بِعَهْدِهِ ْم إِذَا عَاهَدُوا وَالصّابِرِي‬
َ‫ن صَ َدقُوا َوأُولَ ِئكَ هُ ُم الْمُ ّتقُون‬
َ ‫س أُولَ ِئكَ الّذِي‬
ِ ْ‫الْ َبأ‬

2:177 It is not righteousness that you turn your faces towards the East and the
West, but righteousness is this that one should believe in Allah and the last day
and the angels and the Book and the prophets, and give away wealth out of love
for Him to the near of kin and the orphans and the needy and the wayfarer and
the beggars and for (the emancipation of) the captives, and establish SALAT and
provide ZAKA; and the performers of their promise when they make a promise,
and the patient in distress and affliction and in time of conflicts-- these are they
who are true (to themselves) and these are they who guard (against the
inevitable consequences of violating Allah's Commands).

Even from the language point of view the term aatoozzakaat cannot be
translated as "give the poor rate". Although aatoo has one of the meanings "give"
but Zakaat does not mean "poor rate". Zakaat means increase or augmentation
or growth or development.

The term aatoozzakaat is very comprehensive. It signifies "(to) Do whatever it


takes to provide the means for the development and growth of all", i.e. "(to) Do
whatever is necessary to accomplish the physical and personal growth and
development of all". [See the meanings, "do", "accomplish", provide and "achieve" for the
word aatoo given above]. The purpose of aatoozzakaat is to provide the means of
development for all. It includes physical development and nourishment as well as
development of the human personality i.e. mental/intellectual/personal
development or development of the "self". Development of human hardware as
well as human software. It involves development, increase and augmentation in
the produce and resources to provide abundance of goods, conveniences and
comforts to people as well as their self-actualization or development of their
personalities. It is a complete economic system that ensures the provision of all
the requisite resources for the physical and personal development of people. In
order to establish such a system you have to have authority, power, dominion
and government. If you already have such an authority and you are an Islamic
Government, your primary task is to establish such a system. Please see 22:41.

ِ‫ض َأقَامُوا الصّلةَ وَآ َتوُا الزّكَاةَ َوأَمَرُوا بِالْمَعْرُوف‬


ِ ‫ن إِنْ مَكّنّاهُ ْم فِي ال ْر‬
َ ‫الّذِي‬
ِ‫ن الْمُنْكَرِ وَلِّ عَاقِبَةُ المُور‬
ِ َ‫َونَهَوْا ع‬
22:41 (Believers are} those who, if We establish them in the land, establish
SALAT and provide ZAKA and enjoin good and forbid evil: ...

Notice in the above verse, the establishment in the land has been described as a
prerequisite for the system of ZAKA.

As has been mentioned above that growth and development is of two types:
Physical (i.e. of the human hardware or body) and Personal (i.e. of the human
software or the self or the personality). For physical development you have to
have something added to your body as a nourishment but for the development of
the self or self-actualization, you need to give something out of your wealth or
resources for others. See the following verses (which state that TAZKIYA or
personal development is achieved by giving from your wealth to others:

ْ‫ن لَهُم‬
ٌ َ‫ن صَل َتكَ سَك‬
ّ ِ‫علَيْ ِه ْم إ‬
َ ّ‫صل‬
َ ‫ن أَمْوَالِهِ ْم صَ َدقَةً ُتطَهّرُهُمْ وَتُزَكّي ِهمْ بِهَا َو‬
ْ ِ‫خُذْ م‬
ٌ‫علِيم‬
َ ٌ‫وَالُّ سَمِيع‬

9:103 Accept their contribution for the community. Purify their thoughts with
proper education and training so that their "Self" may grow. Appreciate and Help
them! Your appreciation and support is a great source of peace in their hearts.
Allah is Hearer, Knower.

‫الّذِي يُ ْؤتِي مَالَهُ يَتَزَكّى‬

92:18 Who gives his wealth (for the benefits of others) so that he may attain self-
development (and grow in goodness)

Sadaqa

sadaqa is what is given voluntarily for the sake of Allah to obtain the recompense
from Allah when the person who does so aims at conformity with the truth in his
deed.
SADAQA is voluntary while ZAKA is obligatory

For zaka, there are direct commands of Allah in the imperative [AATTOOZAKA]
while SADAQA is not enjoined in the Quran in the imperative. Moreover, 2:280;
4:92; 5:45 also depict the voluntary aspect of the word SADAQA.

SADAQA is for the sake of Allah alone

The verses 9:104; 57:18 indicate this aspect

More characteristics of SADAQA

No show off [2:266]

Not to make him, to whom it is given, feel obliged [2:266]

The feelings of the one to whom it is given should not get hurt [2:263; 2:266]

Whom the SADAQA goes to?

-FUQARAA [2:271, 9:60]

-MASAKEEN

-AAMILEEN

-Those whose hearts have been (recently) reconciled (to Truth) [e.g. new
converts/reverts to Islam]

-To free the slaves

-Gharimeen

-Ibn-sabeel [9:60]

This apportioning or allocation is from Allah [9:60]


How much should be given as SADAQA?

The rich should give according to their resources and the poor according to their
[9:79]

How it should be given?

Openly or secretly [2:271]

Can be given directly to FUQARAA [2:271]

Can be given to an authority who can distribute to the deserving [9:58; 9:103]

Some differences between ZAKA and SADAQA

1. Zaka is obligatory while Sadaqa is supererogatory or voluntary. The money for


the purpose of zaka can be taken by force by the authorities while for Sadaqa,
this is not the case

2. Zaka must be managed by a central authority while Sadaqa may be given


individually or through authorities

3. Sadaqa is usually for exigencies or a sudden unforeseen crisis while Zaka is a


continuous program aimed at providing the resources for the physical and
personal development of the people

4. For Zaka, no categories of people have been mentioned in the Quran to whom
it is for. [it is for the general physical and personal development of all]. For
sadaqa, the categories of people whom it is for is mentioned.

5. In a bid to establish an economic system based upon the Quranic teachings,


Sadaqa may be a measure much prevalent in the transitory stage while Zakaat
will be the main hallmark of the maturity of such a system when all will be
provided what they need for their physical and personal development

6. To affect Zaka, an Islamic authority may levy fixed taxes of different sorts
changeable according to the economic state of the nation but for Sadaqa, there
is no fixed amount

INFAAQ

The word INFAAQ is from the root N-F-Q, which means expending (money) or
dispensing (gifts) etc. The word NAFAQ, of which the plural is “ANFAAQ”, also
means hole of rats or mice, particularly a hole which has two openings so that
the rats or mice can enter from one opening and exit from the other. The word
NAIFAQ means “a part of the trousers which is turned down at the top, and
sewed and through which the waistband passes in such a way that it enters from
one side and comes out from the other side. From this the meaning of INFAAQ
can be understood, i.e. to earn money on the one hand and to expend it on the
other hand, without hoarding. The Arabic word for a Hypocrite is MUNAAFAQ
which also has the same root N-F-Q, signifying that he has both the options open
to him. When he is with the disbelievers, he says, “I am a disbeliever” and when
he is with the believers, he says, “I am a believer”.

Allah’s command for INFAAQ [i.e. spending]

In 2:254, Allah commands spending.

2:254 O You who Believe! Spend of that with which we have provided for you. Do
that before the day comes when no bargaining, friendship or intercession shall
be of any avail. Those who reject such sensible admonition, do grave injustice to
themselves.

The REAL momineen are only those who spend in the cause of Allah [8:3-4]:
8:3-4 “Those who establish SALAH and SPEND (benevolently) out of what We
have given them. Such in truth are the believers: they have grades of dignity with
their Lord, and forgiveness, and generous sustenance”

Every claim of piety or righteousness is false unless one does spend in the
cause of Allah [3:92]

3:92 “By no means shall ye attain righteousness unless you give (freely) of that
which you love; and whatever you give, of a truth Allah knows it well.”

The nearness to Allah can be obtained by spending in the cause of Allah

The Quran has not mentioned and CHILLA or MARAQBA to attain the nearness
of Allah but a way to nearness of Allah is to spend in the cause of Allah [9:99]

9:99 And among the Bedouins are those who believe in Allah and the Last Day
and consider their spending as a means of nearness to Allah and a means of
supporting the Messenger. This will raise their ranks with Allah. Allah will
embrace them with His Mercy. Verily, Allah is Forgiving, Gracious.

Spending From what?

A. From whatever Allah has provide-little or more

According to 2:3, 2:254, 4:39, 13:22, 14:31, 22:35, 28:54, Allah says that
spending is FROM WHAT ALLAH HAS PROVIDED [MIMMA RAZAKNAKUM].
This means that whatever little or more, Allah has provided, we must spend from
it. Allah has not mentioned any minimum amount that we must have before we
should spend. If we have less then we must spend from it and if we have more
then we must spend from it.

B. In prosperity as well as in adversity


The verse 3:134 makes it clear that the spending is both in times of prosperity as
well as times of adversity, i.e. in good times as well as in bad times.

C. The rich should spend according to their means and the poor should
spend according to their means

According to a principle derived from 65:7, the rich should spend according to
their means and the poor should spend according to their means

Spending For what purpose?

Spending is in the cause of Allah [2:195]

Spending on Whom?

-Parents,

-Family and relatives,

-Orphans, widows, and those who are left helpless,

-Those whose hard earned income is insufficient to meet their basic needs, those
whose businesses have stalled, and those who have lost their jobs,

-The needy wayfarer, the homeless son of the street, and the one who has come
to your town in a destitute condition [2:215]

-The needy who are suffering in the Cause of Allah and cannot emigrate

-Those who are unable to go about the earth in search of livelihood.

-One, who is unaware of their condition, might think they are free from want,
because they abstain from begging. But you can recognize them by the marks on
their faces because they do not ask people insistently.[2:273]

Spending How much?


Whatever is redundant and abundant should be spent. Whatever is exceeding
from what is necessary, should be spent.[2:219]

How to spend? The Manners:

Do not reproach those whom you give, for what you confer upon them

Do not remind them of your generosity

Do not recount your gifts to them

Do not hurt them with any annoying remarks [2:262, 2:264]

Spending can be open or secret [2:274, 13:22, 14:31, 35:29] but Do not spend
just to be seen or to show off [2:264, 4:38]

Spend from what is TAYYAB [i.e. what is good and you yourself like] [2:267]

Spend from things you love [3:92]

Spend from what you have earned with your hard work [2:267]

When to spend?

Spending is day and night [2:274], whenever you have the resources and there
is a needy. There is no waiting period for a year before spending

The exemption

Only those are exempted from spending in the cause of Allah, who have
absolutely no resources at all to spend but who are sincere in their other duties to
Allah

Economy and a Pleasant Life


The Arabic words Ma'eeshat and Aish share the same root. Ma'eeshat also
means "economy" and "Aish" means "pleasure and happiness". There is no
doubt that if the economy of a nation is good, it will have a life of pleasure and
happiness. In other words, if Ma'eeshat of a country is good, the nation will have
Aish. In 20:124, Allah says,

"Those who will disregard my Message [ZIKR], their economy will be in


dire straits and they will be resurrected blind on the day of judgment"
[20:124].

Muslims do a lot of Allah's ZIKR. They arrange special meetings and get-
togethers for ZIKR. But their economy is still in dire straits [i.e. in very bad
conditions]. On the other hand the economy of the West and other non-muslim
states such as Japan, China is very good. They never hold any meetings to do
Allah's ZIKR. What is the reason? The only reason is that Muslims are not doing
Allah's ZIKR [i.e. regarding Allah's ZIKR] as they were meant to do. The sooner
they realize their folly, the better. The ZIKR is not repeating something on the
beads of a rosary. It is about remembering the injunctions of Allah such as
TAFAKKUR, TADABBUR, AQL, ILM and so on and then galvanize the ZIKR into
AML [i.e. actions].

The rights of orphans, widows, etc.(yatama)


1. Honor them and treat them with politeness, kindness, courtesy and generosity
[89:16-17]

2. Do not oppress, abase, subjugate or subdue them [93:9]

3. Do not push, thrust or drive them way in a violent, harsh, rough, coarse or rude
manner [107:2]. This is a contravention of Allah's Law [Ad-Deen] [107:1]

4. Supply them with the means of subsistence in their time of hunger and
destitution [90:14-15]. Do it so in spite of your love for money, desiring not any
recompense nor thanks from them [76:8-9]
5. If need be, marry from the orphan girls [4:3] when they come of age [4:6] or
widows [4:127] whom you like and who are willing to marry you [4:19] and be
their protector and maintainer [4:34]

6. Do IHSAAN (/good) to them till their economic or emotional imbalance is no


more [2:83, 4:36]

7. Give them out of your wealth in spite of your love for keeping money [2:177,
2:215]

8. Stand firm for justice to them [4:127]

9. Give them share from what others leave after death if they are there at the
time of distribution of the inheritance [4:8]. They also have a share from the war
booty [4:41] or what you obtain without war without any hardship or
inconvenience [59:7]

10. Set their affairs right and do what is good for them [2:220]

11. Give them their property, if it belongs to them. Do not exchange your bad
things for their good ones and devour not their substance by adding it to your
own substance [4:2]

12. Do not unjustly or corruptly eat up their property [4:10]

13. (As a caretaker,) Make trial of [minor] orphans until they reach the age of
marriage; if then you find sound judgment in them, release their property to them;
but consume it not wastefully, nor in haste against their growing up. If the
guardian is well-off, Let him claim no remuneration, but if he is poor, let him have
for himself what is just and reasonable. When you release their property to them,
take witnesses in their presence [4:6]

14. And come not near to the their property, except to improve it, until they attain
the age of full strength [6:152, 17:34]
Note: The above references of the verses are those regarding the rights of
Yatama. The Arabic word "yateem" is very comprehensive and it means "orphans
[having no parents], and also includes "widows* [4:127], and "all those left alone
in the society".

*Reference: Abdul Mannan Omar, "The Dictionary of the Holy Quran", Noor
Foundation International Inc. (2003)

The rights of the indigent (masakeen)

 Do not be a spendthrift but feed the indigent, instead [17:26]


 Allah commands you to give alms [sadaqa] to the indigent [9:60]
 Do good to the indigent till their economic imbalance is no more [2:83,
2:215, 4:36]
 Feed the indigent, without wishing any return from them, not even a word
of thanks. If you do so, then you will be the true follower of Allah's
commands with humility and submissiveness (abd-Allah) [76:6-9]
 If you will not make provisions for the indigent, your abode will be in hell
[74:42-44, 69:31-34]
 Before you die, be mindful that there may be a share for the indigent in
what you bequeath [4:8]
 If you wish to be successful in the eyes of Allah and wish your good
potentialities turn into actualities, feed the indigent [30:38]
 If you committed any acts of disobedience to Allah, feed the indigent as an
atonement [2:184, 58:3-4]
 Urge others also to feed the indigent. if you do not do so, you will be the
denier of Ad-deen [i.e. the way of life prescribed by Allah] [107:1-3, 89:18]
 Remember, there is also a share for the indigent from the spoils of war
[8:41]

Note: The above references of the verses are those regarding the rights of
Masakeen. The Arabic word "miskeen" is very comprehensive and it
includes the indigent, destitute, those whose running businesses have
stalled, the ones who have lost their jobs, those whose life has stalled for
any reason, the disabled and so on.

Setting Salaries Every society has a diversity of jobs to be done. It needs sweepers
as much as shopkeepers, book-keepers, as well as leaders and so on. Quran alludes to this
diversity of endeavours or jobs in 92:4. But in virtually every society today, those who
have amassed some wealth are always at a vantage point to be able to earn more than the
deprived, either through investments or interest. Also those who are sharp-minded,
shrewd or more intelligent than others are more likely to earn more than those who are
less so. But isn't it injustice. Shouldn't man be rewarded by measure of his endeavours
and not by measure of his intelligence or capital? Quran suggests a system in which
people are rewarded by the measure of their endeavours [20:15], whereby no one can
have more than what he strives for [53:39].

No Making Money by Illegal Means


The Arabic word "Suht" as it appears in 5:42, 5:62, 5:63, has the following
meanings:

A thing that is prohibited, forbidden or unlawful-Any money or property


that is forbidden, not lawful to be gained or devoured

-illegal possessions

-ill-gotten property

-Thing obtained unlawfully

-Unlawful trade

-Unlawful profit

-Unlawful property

-Bribe money
"Suht" in all the above meanings is strictly forbidden by the Quran.

In 5:41-42, Allah says that for those who make money by illegal, unlawful,

forbidden or prohibited means or trade or by taking bribes, there is disgrace in

this world and a great torment [azaab-un-azeem] in the hereafter.

"O Apostle! let not those grieve thee, who race each other into unbelief: (whether

it be) among those who say "We believe" with their lips but whose hearts have

no faith; or it be among the Jews, - men who will listen to any lie, - will listen even

to others who have never so much as come to thee. They change the words

from their (right) times and places: they say, "If ye are given this, take it, but if

not, beware!" If any one's trial is intended by God, thou hast no authority in the

least for him against God. For such - it is not God's will to purify their hearts. For

them there is disgrace in this world, and in the Hereafter a heavy

punishment. They are upholders of lies, and eaters of illicit earnings. If they

come to you to judge among them, you may judge among them, or you may

disregard them. If you choose to disregard them, they cannot harm you in the

least. But if you judge among them, you shall judge equitably. GOD loves those

who are equitable" [5:41-42]

In 5:62, Allah has described it as superlatively evil and bad deed. [the Arabic

word "Bi'sa" means superlatively evil or very very bad deed. ]


"And thou seest many of them vying one with another in sin and transgression

and their devouring of illicit gain. Verily evil is what they do." [5:62]

In 5:63, Allah says why not the religious [so-called] learned men forbid such

people from making illegal money. [It is a fact that we hardly see mullahs

forbidding people from committing such crimes]. Allah has also described this

unmindful ness of mullahs as superlatively evil and bad.

"Why do not the rabbis and the priests forbid their evil-speaking and their

devouring of illicit gain? Verily evil is their handiwork." [5:63]

No hoarding of money in an Islamic economy

An Arabic word for hoarding money or property is BUKHL ‫ بخل‬which is also used
in the following meanings:

• -Niggardliness
• -Tenaciousness
• -Stinginess
• -Penuriousness
• -Avarice
• -Withholding of acquired articles of property and not giving the needy from
what one has in abundant

In the following verses of the Quran, Allah has condemned niggardliness or


hoarding of the money or property:

******

3/180 And let not those deem, who are niggardly in giving away that which Allah
has granted them out of His grace, that it is good for them; nay, it is worse for
them; they shall have their hoardings made to cleave to their necks on the
resurrection day; and Allah's is the heritage of the heavens and the earth; and
Allah is aware of what you do.

******
4/37 Those who are niggardly (and hoard money or property) and bid people to
be niggardly and hide what Allah has given them out of His grace; We have
prepared for those who hide Allah's blessings from others, a disgraceful
chastisement.

[Kafireen in the above verse has been rendered as 'those who hide Allah's
blessings from other', since the primary signification of the root k-f-r is to hide or
cover something. This meanings is more suitable according to the context of the
verse]

*******

9:75-77 And there are those of them who made a covenant with Allah: If He give
us out of His grace, we will certainly give sadqaat and we will certainly be of the
good. But when He gave them out of His grace, they became niggardly of it and
they turned back and they withdrew. So He made hypocrisy to follow as a
consequence into their hearts till the day when they shall meet Him because they
failed to perform towards Allah what they had promised with Him and because
they told lies.

*******

47:38 Behold! You are those who are called upon to spend in the way of ALLAH;
but of you there are some who are niggardly. And whoso is niggardly (and hoards
money or property), is niggardly only against his own selves. And ALLAH is Self-
Sufficient, and it is you who are needy. And if you turn your backs, HE will bring in
your place another people; then they will not be like you.

*******

57/24 Those who are niggardly (and hoard money or property) and enjoin
niggardliness on men; and whoever turns back, then surely Allah is He Who is
the Self-sufficient, the Praised.

*******

92:8-10 And as for him who is niggardly (and hoards money or property) and
considers himself free from need (of Allah), And rejects what is good, We will
indeed make smooth for him the path to Misery

Circulation of Wealth One of the principles of the Quranic economy is


that the wealth or benefits must not concentrate among the rich few of the
society. This principle can be derived from the following verses:
َّ‫ن ال‬
ّ ‫ن خَ ْيلٍ وَل رِكَابٍ َولَ ِك‬
ْ ِ‫علَ ْيهِ م‬
َ ْ‫جفْتُم‬
َ ‫علَى َرسُولِهِ مِنْ ُه ْم فَمَا أَ ْو‬
َ ُّ‫َومَا َأفَاءَ ال‬

ٌ‫ي ٍء قَدِير‬
ْ َ‫علَى ُكلّ ش‬
َ ُّ‫علَى َمنْ يَشَاءُ وَال‬
َ ُ‫سلَه‬
ُ ‫سلّطُ ُر‬
َ ُ‫ي‬

‫ن أَ ْهلِ ا ْلقُرَى َفِللّهِ َولِلرّسُولِ َولِذِي ا ْلقُرْبَى وَالْيَتَامَى‬


ْ ِ‫علَى َرسُولِهِ م‬
َ ُّ‫مَا َأفَاءَ ال‬

ُ‫غنِيَاءِ مِنْكُمْ َومَا آتَاكُ ُم الرّسُول‬


ْ ‫وَالْ َمسَاكِينِ وَابْنِ السّبِيلِ كَيْ ل يَكُونَ دُولَةً بَيْنَ ال‬

ِ‫ن الَّ شَدِي ُد الْ ِعقَاب‬


ّ ِ‫لّ إ‬
َ ‫َفخُذُوهُ وَمَا َنهَاكُمْ عَنْ ُه فَانْتَهُوا وَا ّتقُوا ا‬

"And whatever Allah has turned over to His Messenger from them, you did not toil

on any horse or camel for it. But Allah gives His Messengers upper hand upon

whom He wills. And Allah has devised measures for everything and He has full

control over them.

Whatever Allah has turned over to His Messenger from those communities

belongs to Allah and His Messenger (i.e. the Central Authority). [It shall be spent

by the Messenger (i.e. the Head of the Islamic State) on]: (the 'Office' of) the

Messenger, the welfare of the families of the believers, the orphans (,those who

still feel left alone in the society, the widows), those who have no means of

earning their livelihood, (the disabled who cannot move around looking for the

Bounty of Allah), the homeless son of the street, ( those who are on their way to

join you, or those who travel a distance to seek help). The expending will be in

such a manner that it may not be [a benefit] going round and round among

such of you as may [already] be rich. Hence, take what the Messenger gives

you, and abstain from what he forbids you. Guard yourself against the harmful
consequences of violating the Commands of Allah by careful observance. Verily,

Allah is Stern in grasping." [59:6-7]

References :

http://www. Quranicteachings.com

http://www.muslimtents.com

http://www.shaufi.com (BOOK ON ISLAM by Dr. Muhammad Sharif Chaudhry)

http://is.aswatalislam.net (Zakir Naik)