The Definition of an Islamic Government
Please consider the following verse:
5:44 We did send down the Torah containing guidance and a light. By it the Prophets who always sincerely submitted to Allah (allatheena aslamoo), judged the Jews. And the rabbis and the priests judged according to Allah’s Scripture as they were commanded to observe. For to them was entrusted the protection of Allah’s Book, and they were witnesses to it. So, fear not people, but fear Me and do not trade away My Revelations for petty gains. Whoever does not judge and rule according to what Allah has Revealed, such are the disbelievers (Kafiroon).
In the above verse, two categories of people are mentioned:
1. allatheena aslamoo [i.e. Those who submit (to Allah) or those who are Muslims]. They judge or rule according to what Allah has revealed
2. Kaafiroon. These are those who do not judge according to what Allah has revealed
From the verse 5:44 given above, it becomes clear that those who judge or rule according to what Allah has revealed are Muslims and those who do not judge or rule according to what Allah has revealed are Kafiroon.
All the Prophets of Bani Israel (including Moses) were Muslims or Submitters (to Allah) and used to rule, judge and decide matters of their public according to the Divine Revelation (At-Taurat or Torah) [5:44]. Following their footsteps, Jesus, son of Maryam also used to rule, judge and decide matters of his public according to Injeel, the Book revealed to him [5:46-47]. Then came the last of the prophets of Allah, Muhammad (s.a.) and Al-Quran was the Book that was revealed to him. The Quran is the last of the Divine Revelation and is the Watcher over the old Scriptures and guards the Truth in them. Like all the previous prophets, Muhammad (a.s.) was also commanded by Allah to rule, judge or decide matters according to what was revealed to him [5:48], and so he did.
Those who do not rule, judge or decide matters according to what Allah has revealed are Kafiroon (5:44), Zalimoon (5:45) and Fasiqoon (5:47), according to the Quran.
In the verses 5:44, 5:45 and 5:47, the word ‘yahkum’ has been used from which the word hakoomat is. In the light of the verse 5:44, an Islamic hakoomat (or government) can be defined as the one that rules according to the Quran, the last of the Books revealed by Allah.
Today, there is no single Government in the whole world which rules, judges or decides matters solely according to what Allah has revealed. All Governments are of Kafiroon, Zalimoon or Fasiqoon. There is no Islamic Government that exists on the face of earth today.
An Overview of the Islamic System
The Last Messenger of Allah established a system of life in which He used to rule or judge people according to the Book revealed to him [5:48-49, 4:105, 6:114]. And this was not new only to him. In fact, all the previous Messengers of Allah also established systems of life during their time whereby they ruled or judged according to the Books revealed to them [5:44-47, 2:213]. Indeed, any who does not rule or judge according to Allah’s Revelation is Kaafir [5:44], Zalim [5:45] and Fasiq [5:47], according to the Quran. The principle of ruling or judging by the Book is the foundation of an Islamic System. No system can be called Islamic unless all the judgments and rulings therein are according to the Book, Al-Quran, the last of the Revealed Books that is the Watcher over all the old Scriptures and guards the Truth in them [5:48].
Al-Hukm or the Judgment or the Rule or the Command belongs to none but Allah alone [6:57, 6:62, 12:40, 12:67, 28:70, 28:80, 40:12, 42:10]. He does not take anyone as partner in His Hukm [18:26]. He is Khair-ul-Hakimeen [7:87, 10:109, 12:80] and Ahkam-ul-Hakimeen [11:45, 95:8]. In an Islamic System, all the so-called rulers or judges are obligated to rule and judge as per Allah’s Rule and Judgment. Sunnah or the Way of the Prophet [s.a.] is not part of Al-Hukm, since Allah does not take any partners in His Hukm [18:26]. However, in Sunnah of the Prophet [s.a.], guidance may be sought for ways to implement Al-Hukm, or for by-laws based upon Al-Hukm. But the ways to implement or enforce Al-Hukm as well as by-laws based upon it, are not as unchangeable as is Al-Hukm itself. The ways and by-laws may be altered according to the suitability of time and circumstances but Al-Hukm itself cannot be changed in any circumstances.
The obedience to Allah [Aatee-u-Allah] is the basis of an Islamic System. But Allah is Invisible. He comprehends all vision but no vision comprehends Him [6:103, 7:143]. He does not come face to face with people to give them His Laws and Commands. All of His Commands for the people are in the Book revealed by Him. Obedience to Allah means conformity to His Laws or abidance by His Commands which are in His Revealed Book, Al-Quran. His Commands or Laws do not change like the whim of a despot or caprice of a king. No one can change His Laws. Even, He Himself does not change His Laws, although He is all powerful to do so [10:64, 30:30, 33:62, 35:43, 48:23, 6:34, 6:115, 18:27].
Allah’s Laws and Commands, in the Quran, cannot implement or enforce themselves upon people, on their own. Moreover, each individual may interpret these Laws and Commands in his own way and abide by them according to his own right. So, there is a need for one Central Authority and his obedience [Aatee-ur-Rasool]. The first Central Authority was Muhammad [a.s.], the Messenger of Allah. Hence, obedience to the Messenger was also necessary, which was, in effect the obedience to Allah by abidance by His Book as interpreted and enforced by the Central Authority [4:80].
Muhammad [a.s.] was mortal and could not live forever [3:144]. But this did not mean the end of the Islamic System. The Central Authority, after his death, would transfer from him to his Khalifa, the Successor. Moreover, as the expanse of the Islamic System will increase, it would become impossible for the single human Authority to be present at all places at all times to make judgments, rulings or implement or enforce the Law. There would become a need for sub-authorities or subordinates, hence, the obedience to Ol-il-Amr.
Unless there is one single Islamic Central Authority, the dream of implementing Islam as a System, as an alternative to secular democracy or other systems, can never be realized. Without a Central Authority, Islam may exist, as it is today, like a downgraded ritualistic religion, in which every individual or sect may keep on living on the vacuous wish of pleasing Allah or rendering Him worship in its own way and in its own right but it can never become a truly Islamic System of life to bring forth its promised benefits. And that means the transfer of sovereignty from individual states, as they exist today, to the Central Authority which itself would work under the Ultimate Sovereignty of Allah, i.e. His Book. Moreover, this also means the end of the authority of the Ullema or the Muftis of today and the Imams of the past. The interpretation of the Laws and the formulation of by-laws will be done by the Central Authority alone, within the bounds of the Quran. There will be no sects, no religious or political parties, not even an opposition party or Hizb-e-Ikhtilaf within the Islamic System.
All the affairs shall be decided by mutual consultation, in the light of the Quran. If there is any disagreement among the representatives on any matter, the judgment thereof will be referred to Allah [42:10] i.e. His Book. This referral will be through the sub-authorities or the central authority for the final verdict [4:59], which will make the judgment according to Allah’s Book [5:48].
Derived from two ancient Greek words demos (the people) and kratos (strength), Democracy is a political system in which the supreme power lies in a body of citizens who can elect people to represent them. Then, the numerical majority of the elected representatives can make laws, rules or decisions binding on the whole group. While making laws and rules, these elected representatives do not have any objective standards, unprejudiced touchstones, absolute criteria or bounds of any permanent values to take into account. The difference between such a system and the Islamic System is that the law-making in the latter is based upon the objective standards and the absolute criteria given in the Quran and do not go against the Permanent Values enshrined therein.
Before anyone becomes a believer in such a system, He has full choice whether he wants to become a believer or not [18:29]. There is no compulsion whatsoever upon him to become a member of the Muslim community [2:256]. But once he becomes a member of the Muslim community, he is obligated to abide by its Laws. The authority would make sure that he does so. He cannot be left with that he abides by some laws that he likes and violates others that he dislikes. No community, no nation and no country would allow that.
The Quran, Constitutionalism and the Rule of Law
Tracing the genealogy of constitutionalism, Mads Qvortrup*, in his book 'The Political Philosophy of Jean-Jacques Rousseau', writes that "the law given to Moses by the Lord was the birth of constitutionalism....The power of the king, or ruler, was restricted by a higher law....Unlike their contemporary colleagues in Babylon or Egypt, the Jewish kings were restricted in their action by the law as laid down by God....The king's role was to apply the law - he was a judge rather than a law-giver....Political theorists and practitioners, until Marsilius of Padua, held it undisputed that the law was given by God... and that the ruler could not, and should not, change the law but merely apply it...The work of Marsilius of Padua in the fourteenth century was a turning point. [Marsilius was of the view that] The ruler should legislate - not merely adjudicate."
The Quran says in Chapter 5 verse 44:
إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالأحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ فَلا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلا وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ
It was We who revealed the law (to Moses): therein was guidance and light. By its standard have been judged the Jews, by the prophets who bowed (as in Islam) to Allah's will, by the rabbis and the doctors of law: for to them was entrusted the protection of Allah's book, and they were witnesses thereto: therefore fear not men, but fear me, and sell not my signs for a miserable price. If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers.
Al-Qur'an, 005.044 (Al-Maeda [The Table, The Table Spread])
According to 5:44 given above, Jews were judged by the Prophets of their times according to the book of Allah (At-Taura). Hence there was a rule of law and the law was in At-Taura (the Testament).
The Quran further says in Chapter 5 verse 46-47:
وَقَفَّيْنَا عَلَى آثَارِهِمْ بِعِيسَى ابْنِ مَرْيَمَ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَآتَيْنَاهُ الإنْجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةً لِلْمُتَّقِينَ
وَلْيَحْكُمْ أَهْلُ الإنْجِيلِ بِمَا أَنْزَلَ اللَّهُ فِيهِ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْفَاسِقُونَ
And in their footsteps We sent Jesus the son of Mary, confirming the Law that had come before him: We sent him the Gospel: therein was guidance and light, and confirmation of the Law that had come before him: a guidance and an admonition to those who fear Allah.
Let the people of the Gospel judge by what Allah hath revealed therein. If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) those who rebel.
Al-Qur'an, 005.046-47 (Al-Maeda [The Table, The Table Spread])
According to 5:46-47 given above, the people of the Gospel would also judge according to the Law revealed by Allah to Jesus the son of Mary.
The Quran further says in Chapter 5 verse 48:
وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ فَاحْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَكِنْ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ فَاسْتَبِقُوا الْخَيْرَاتِ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ
To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute;
Al-Qur'an, 005.048 (Al-Maeda [The Table, The Table Spread])
Aaccording to 5:48 given above, the last Messenger of Allah, Muhammad (pbuh), was also commanded by Allah to judge according to (the Law) which was revealed to him.
All the above given verses say that be it Moses (pbuh), Jesus (pbuh) or Muhammad (pbuh), all were to judge their people according to the Divine Laws revealed to them.
The emphasis on the rule of the (Divine) law is clear from the following:
وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُون
...If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers.[5:44]
وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الظَّالِمُونَ
... And if any fail to judge by (the light of) what Allah hath revealed, they are (No better than) wrong-doers.[5:45]
وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْفَاسِقُون
...If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) those who rebel. [5:47]
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*Mads Qvortrup taught for several years at the London School of Economics. A Research Director and Senior Fellow at the Initiative and Referendum Institute, Washington DC, he has also been a senior advisor to the British Government.
What is 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 الزَّكَاةَ appears 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:
لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَالْمَلائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ
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.
الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الأرْضِ أَقَامُوا الصَّلاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ وَلِلَّهِ عَاقِبَةُ الأمُورِ
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:
خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلاتَكَ سَكَنٌ لَهُمْ وَاللَّهُ سَمِيعٌ عَلِيمٌ
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.
الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّى
92:18 Who gives his wealth (for the benefits of others) so that he may attain self-development (and grow in goodness)
Important
And do not follow (blindly) any information of which you have no (direct) knowledge. (Using your faculties of perception and conception, you must verify it for yourself. (In the Court of your Lord,) you will be held accountable for your hearing, sight, and the faculty of reasoning."[17:36]
What is 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.
Comments by Dr. Syed Mustafa Ali, UK (02-08-2005)
Salaamun aleikum.
You maintain in your article on SADAQAT that it is voluntary (on the basis that the verb, sadaqa, does not appear in the imperative form in The Qur'an). However, The Qur'an appears to state that it is fard (obligatory) - (9:60).
I would be interested in your opinion on this point.
Fi amaan illah
Response to Comments:
Many thanks for your comments. Here is my humble understanding:
The keyword you have pointed out in 9:60 is fareedatan. Although the word is sometimes used as a substitute of 'fard'' meaning, "A thing made obligatory or binding OR an obligatory statute or ordinance" but 'fareedatan' also means "anything apportioned or appointed" [Lane's Lexicon]. Hence "fareedatan mina Allahi" means that this 'apportioning is from Allah' (that Sadaq'aat are for The indigent, for those incapacitated to earn, for those who are employed in the collection and administration of Sadaq’aat, for those who sincerely wish to join the Divine Order but are unable to do so due to financial difficulties, for setting free those in bondage, for those who are unduly burdened financially, for those who strive in the cause of Allah and for the stranded travelers) .
Important
And do not follow (blindly) any information of which you have no (direct) knowledge. (Using your faculties of perception and conception, you must verify it for yourself. (In the Court of your Lord,) you will be held accountable for your hearing, sight, and the faculty of reasoning."[17:36]
Spending in the Cause of Allah [Infaaq]
What is 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 [9:91]
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].
Rights of orphans, widows and those who are left alone in the society
1. Honour 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)
Important
And do not follow (blindly) any information of which you have no (direct) knowledge. (Using your faculties of perception and conception, you must verify it for yourself. (In the Court of your Lord,) you will be held accountable for your hearing, sight, and the faculty of reasoning."[17:36]
Rights of the Indigent [masakeen], in the light of the Quran
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.
Allah Condemns Hoarding of Money or Property - I
An Arabic word for hoarding money or property is BUKHL بخل which 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:
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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.
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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]
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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.
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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.
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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.
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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
1-06-2004
Important
And do not follow (blindly) any information of which you have no (direct) knowledge. (Using your faculties of perception and conception, you must verify it for yourself. (In the Court of your Lord,) you will be held accountable for your hearing, sight, and the faculty of reasoning."[17:36]
Allah Condemns Hoarding of Money or Property - II
Allah has condemned hoarding of money or property. Please see the following verses of the Quran:
وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ
يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَذَا مَا كَنَزْتُمْ لأنْفُسِكُمْ فَذُوقُوا مَا كُنْتُمْ تَكْنِزُونَ
...All those who hoard up gold and silver and spend it not in the Cause of Allah, to them give tidings (O Prophet) of a painful doom. On the Day when it will all be heated in the fire of Hell and their foreheads, flanks and backs will be branded with it. “Here is what you hoarded for yourselves, now taste what you had hoarded.” [9:34-35]
كَلا إِنَّهَا لَظَى
نَزَّاعَةً لِلشَّوَى
تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّى
وَجَمَعَ فَأَوْعَى
But nay! Behold, it is a raging fire. Eager to roast. It calls him who turned and fled from Truth. And hoarded wealth, and withheld it. [70:15:18]
وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ
الَّذِي جَمَعَ مَالا وَعَدَّدَهُ
Woe unto every slanderer, fault-finder! Whose efforts revolve around gathering wealth (or material possessions) and counting them. [104:1-2]
1-02-2005
Important
And do not follow (blindly) any information of which you have no (direct) knowledge. (Using your faculties of perception and conception, you must verify it for yourself. (In the Court of your Lord,) you will be held accountable for your hearing, sight, and the faculty of reasoning."[17:36]
What to do with the Surplus or Redundant & Abundant?
Whatever is redundant and abundant (i.e. more than one's needs) must be left open to be expended in the cause of Allah (for the welfare of humanity). Please see the following verse:
يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلِ الْعَفْوَ
...they ask you (o Messenger), what should they spend (in the way of Allah); Say, "(Spend) what is beyond your needs"...[2:219]
For more details about 'Infaaq', please click Here.
Allah tells the Messenger (a.s.) to take from the Believers what is beyond their needs (to be expended in the way/cause of Allah). See the following:
خُذِ الْعَفْوَ
Take what is redundant and abundant...[7:199]
الْعَفْوَ has the following meanings:
• that which is redundant and abundant or superfluous
• that which is beyond one's needs
• the surplus
The Quran suggests an economic system in which the surplus or superfluous shall be taken from those who do not need it, in order to expend on those who need it.
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:
وَمَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلا رِكَابٍ وَلَكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَنْ يَشَاءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لا يَكُونَ دُولَةً بَيْنَ الأغْنِيَاءِ مِنْكُمْ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
"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]
Characteristics of Qaroon, an Exploitative Capitalist
إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى فَبَغَى عَلَيْهِمْ وَآتَيْنَاهُ مِنَ الْكُنُوزِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ إِذْ قَالَ لَهُ قَوْمُهُ لا تَفْرَحْ إِنَّ اللَّهَ لا يُحِبُّ الْفَرِحِينَ
Surely Qaroon was of the people of Musa, but he oppressed them; and We gave him so much treasure that his hoards of wealth would certainly weigh down a company of men possessed of great strength. When his people said to him: Do not rejoice exultantly, surely Allah does not love the exultant.“
وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الآخِرَةَ وَلا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا وَأَحْسِنْ كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ وَلا تَبْغِ الْفَسَادَ فِي الأرْضِ إِنَّ اللَّهَ لا يُحِبُّ الْمُفْسِدِينَ
But seek with the wealth that Allah has bestowed upon you, the Home of the Hereafter. And do not forget your portion in this world. Be kind to people, as Allah has been kind to you. Do not create corruption and disorder in the land. Allah does not love the corrupters (Mufsideen).”
[Mufsideen are those who do not give full measure and full weight; or diminish to people their rights and deprive them of what is their due (7:85, 11:85, 26:183); or hinder people form the path of Allah or seek to make it crooked (7:86); or they are not benevolent to others so as to create an economic balance (28:77); or they destroy crops and the cattle (2:205); or create divisions among the people (28:4) and sever ties of kinship (47:22) an so on.]
قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا وَلا يُسْأَلُ عَنْ ذُنُوبِهِمُ الْمُجْرِمُونَ
He replied, "This wealth has been given to me because of the knowledge that is in me." Did he not know that Allah's Law of Requital had annihilated, before him, whole generations which were superior to him in strength and richer in what they had amassed? But such guilty (Mujrimoon) need no questioning since their guilt is obvious and yet, they are not exempt from the Law of Respite.
فَخَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ قَالَ الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ
when he (i.e. Qaroon) went forth with all his pomp and show, then those who cared only for the life of this world would exclaim, "Alas! If only we had the like of what Qaroon has been given! What tremendous good fortune he has been endowed with!"
وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِمَنْ آمَنَ وَعَمِلَ صَالِحًا وَلا يُلَقَّاهَا إِلا الصَّابِرُونَ
However those who had been bestowed with knowledge of the facts from God would tell them, "Woe unto you! (What sort of misconception do you have?) The real and everlasting happiness lies in the wealth that one gets in conformity with the Divine Laws. These are the people who have explicit faith in the truthfulness of His Laws and do righteous deeds, and reform and set aright the disorderly society. In this way their own selves become balanced and dignified. But all this requires a lot of patience and steadfastness. (Human beings can easily fill their wealth if they leave the rules, regulations and are dishonest. But to earn wealth legally and as per the rules requires time. This latter results in success, and the former leads to destruction.)
فَخَسَفْنَا بِهِ وَبِدَارِهِ الأرْضَ فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مِنَ الْمُنْتَصِرِينَ
Thus when the time came to show the end result of Qaroon’s misdeeds, We destroyed him, along with his dwellings that were full of goods. At that time neither did any group come out to help him against the Divine Law, nor was he in a position to protect himself. (When a capitalist is at peak, it appears that a lot of people will give sacrifices on his behalf. But if he gets into difficulty, no one comes to help him, and his shrewdness cannot save him.)
وَأَصْبَحَ الَّذِينَ تَمَنَّوْا مَكَانَهُ بِالأمْسِ يَقُولُونَ وَيْكَأَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَوْلا أَنْ مَنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا وَيْكَأَنَّهُ لا يُفْلِحُ الْكَافِرُونَ
Qaroon perished, and the people who just a day before were envious of his position, exclaimed, "Verily it was our incorrect assessment that we were envious of his wealth. The fact is that abundance or scarcity in wealth is all as per Divine Laws. Everyone gets the reward according to the path he chooses. Had Allah not been gracious to us (and had we also followed the ways of Qaroon), we too would have been destroyed like him. Now we have seen with our own eyes that people who keep their wealth hidden and do not open it for the needy, can never attain to a happy state."
تِلْكَ الدَّارُ الآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لا يُرِيدُونَ عُلُوًّا فِي الأرْضِ وَلا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ
Only the person whose future is successful, both in this life as well as in the life hereafter, can be considered a success. And the only people who achieve this are those who do not create disorder and unevenness in society by amassing wealth; and who do not try to be in such a high position in society that they are insulated from the reach of law. Always keep in mind that ultimate success or prosperity comes only to those who remain conscious of the Divine Laws.
(A Brief Explanation of verses 76-83 of Sura Al-Qasas)
Some Characteristics of Qaroon i.e. an Exploitative Capitalist
- He oppresses people and treats them unjustly, injuriously, tyrannically or outrageously [28:76]
- He rejoices exultantly in his wealth [28:76]; He hoards wealth and is niggardly and enjoins others niggardliness [57:23-24]
- He does not seek with the wealth that Allah bestows upon him, the home of the Hereafter
- He is not kind to people as Allah is kind to him
- He is a corrupt, or causes corruption or disruption of the economic balance or propriety [Being a MUFSID, he does not give full measure and full weight; or diminish to people their rights and deprive them of what is their due (7:85, 11:85, 26:183)]
- He thinks that whatever wealth or property he has made it is because of his own genius [28:78]
- He is Mujrim (i.e. the one who steals the fruits of others' labour)
- He goes forth among people with such pomp and show that those who care only for the life of this world exclaim, "Alas! If only we had the like of what he has been given! What tremendous good fortune he has been endowed with
17-05-05
Important
And do not follow (blindly) any information of which you have no (direct) knowledge. (Using your faculties of perception and conception, you must verify it for yourself. (In the Court of your Lord,) you will be held accountable for your hearing, sight, and the faculty of reasoning."[17:36]
Wealth Without Work is a Deadly Sin
In Karamchand Gandhi's words, also quoted by Stephen R Covey in his book "Principle Centered Leadership", "Wealth without work is a deadly sin". According to the Holy Quran,
وَأَنْ لَيْسَ لِلإنْسَانِ إِلا مَا سَعَى
That man can have nothing but what he strives for;
Al-Qur'an, 053.039 (An-Najm [The Star])
Almaysir, الْمَيْسِرُ which is usually translated as gambling, but includes any form of 'easy money', has been forbidden in the Quran (see Al-Quran, Chapter 2 verse 219 and chapter 5 verse 90-91).
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].
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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 unmindfulness 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]
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