Alhassanain(p) Network for Heritage and Islamic Thought

69. THE ECONOMIC SYSTEM

In modern day the economic system of countries revolves around capitalism and socialism. The capitalist system is an independent economic order.in which every one is free to pursue acquisition of wealth keeping aside all norms of religion and morality. Neither there is any moral bonding in hoarding wealth nor the society prevents them from doing so. In this system the individual’s interest dominates over the interest of the society! The capitalists’ eyes are always focused on the hoards of wealth. This avarice reaches such heights that the capitalist crushes the common interest of the people and adopts the way of selfishness and considers that his aim is to keep running in the race of accumulating wealth. He neither refrains from harming anyone in this pursuit nor he feels ashamed of sucking the blood of the poor workers in his factories and establishments. Because of the behavior of these capitalists, the instinct of hate arises in the minds of the suffering workers. The worker thinks that the profit that goes into the coffers of the capitalist is the result of his hard toil. The capitalist on the other hand thinks that the profit comes because of his wisdom, planning and investment. He things that the worker is only a cog in the machines of his factory that can be thrown away when it gets rusted and is useless! This economic exploitation and the difference in the status of the owner and the worker creates the socialist movements. The aim of socialism is to eliminate the capitalist and distributing the wealth equitably to all the people in the society. In the view of these socialists, without removing the single ownership of businesses, the gap between the rich and the poor cannot be bridged.

The idea of socialism is not new or a product of the past century. In 500 B.C Plato noticed the ups and downs of the economy and the wrong attitude of the government of Greece when he laid the foundation of the concept of socialism. In 3rd Century A.D. during the reign of Qabad, a person by name of Mazdak.termed women and wealth as joint capital and propagated the concept of socialism. His contemporaries, and those who followed him, accepted the concept of socialism. But this concept was followed by very few people and after sometime it almost disappeared. In the I9th Century A.D. again socialism was heard of. Some people made efforts to adopt it. But their efforts didn’t bear fruit. In the year 1847 A.D. one German born Jew, Karl Marx enunciated the norms of socialism as a Concept of Economics. He believed that it was the remedy for all the economic and social ills. This was the time when in Russia there was excess of wealth and the affluent groups were rolling in wealth and on the other hand, due to unemployment and economic problems there was general discontent among the masses. The majority of people were farmers and because of coming up of industries, a new group of workers too came into existence. The farmers were at the mercy of the landlords and the workers were subservient to the factory owners. Because of the ill treatment by the factory owners and the landlords, the workers were striking work and the farmers started agitations. Ultimately the people started hating the moneyed classes and the path was thus leveled for the rise of socialism. Therefore, after the death of Marx, Lenin rose and in 1917 A.D. he formally launched the concept of Socialism. He gathered around himself the Russian youth with the slogan of equitable distribution of wealth and crushed the opposing voices with force. He ultimately succeeded in formulating a system based on the concept of Socialism. Some other countries too were impressed with the concept and accepted it with some minor changes. Whether it is the concept of Capitalism or that of Socialism, both revolve around worldly economics and economic growh. They neither have any consideration for religious and moral norms nor other values of material. The difference between the two is that capitalism believes in Economic Freedom and Concept of Individual Ownership of assets, but there is no guarantee of Economic Safety. In Socialism there is Guarantee of Economic Safety but the individual ownership of assets is not permitted.

The Islamic Economic System, that is quite close to nature, provides solution for all the economic ills and problems. This system neither depends on experimentation nor it is the result of the thoughts of experts in economics. It is the Concept propounded by Allah and presented by the Prophet of Islam (s.a.). The System, instead of depending on the personal or group interests, stresses on collective interests of the society.The reason is that Allah is not the Creator only of any particular person or a group. Everyone owes his, and her, existence to Him! Therefore in the Economic System propounded by Him the Collective Interest of the entire Ummat is envisaged.

From the Islamic point of view the real owner of everything in the world is Allah. Therefore He exhorts about the distribution of the wealth thus:

“Allah’s wealth that He has given you, give ( a part of it) to them too.”

In Allah’s wealth, basically all humans have equal right of use. They are all equally entitled to utilize it. All the things that come out of the earth, or are produced from the earth, or those that are found in the world, are for the benefit of all men. Therefore Allah says:

“He is the one who created all the things on the earth for your benefit.”

However, a person who acquires,through legitimate means, more or less, wealth either through hard labor and toil like trading, farming, doing jobs or gets it as inheritance without any effort, becomes his. But to maintain a balance between men in the society, a share has been fixed out of this wealth of the person for the society in general. One reason for this is that the individual remains connected with the society and the society remains in touch with the person.and the relationship of mutual brotherhood and equity remained intact.

Islam doesn’t believe in capitalism to the extent that the wealth gets intensely concentrated in only a few hands.and others live at their mercy. Nor is is so much opposed to capitalism that the person is denied right over the wealth generated with his personal toil and effort. Islam preaches contentment and treading the middle path.and its economic system is based on this concept. In this system neither unfettered capitalism is allowed that is free of all religious and moral bindings nor socialism that takes away all the individual rights to ownership of wealth and property. The individual’s efforts are bought by the society for provision of food and clothing in the socialistic system and a special group gets authorized to make use of the wealth thus generated. Islam neither backed capitalism that an unjust and unbalanced social structure came into existence, nor has it preached the unnatural concept of socialistic equality that the state keeps all the resources of production in its control and become responsible for meeting the needs of the individuals.With this coercive equity the spirit of competition among the people gets curbed because the individual has been deprived of the right of ownership and finds no incentive in putting in maximum efforts at work.Islam, instead of the forced equity of socialism, has kept equity in the economic resources and has provided equal opportunities for every individualso that he generates livelihood depending on his capability and toil. Therefore the Holy Quran says:

“laisa lil insaan illa maa sa-aa”

“Man gets the fruit of his toil only.”

Under this system there will be difference between the individuals according to their capability and the effprts put at work. All the persons are not of the same level of intelligence and learning and therefore the results achieved by them in their fields of activity too will be different. Instead of creating artificial equity, Islam has tried to bridge the gap between the rich and the ppor. It has enforced such conditions on the affluent sections that after complying with them neither there will be imbalance in the society nor any individual remains deprived of his basic needs.

Islam has provided individual ownership of wealth in addition to economic independence. The sense of ownership is such a human sentiment that has been recognized by Islam and has been promoted with certain checks and conditions. The Holy Quran has highlighted this:

“Wa laa taakulu amwalakum bainakum bil baatil wa tadlu beha il al hakam latakulu fariqa min amwal in naas balith wa antum talamoon”

“Don’t illegitimately eat each others wealth nor give bribes to the functionaries that whatever you get from others wealth you start misappropriation, and you know well.”

Islam not only gives personal ownership rights to the individual, but it has also stressed on respecting and strengthening it. Therefore stringent punishment for thefts is prescribed to provide these safeguards only. Islam doesn’t tolerate using others wealth clandestinely or utilizing it without the consent of the owner. Therefore the Prophet (s.a.) has said:

“The use of the assets of another person without his consent is not legitimate.”

Although Islam has given the right of ownership to the individual, it has enforced certain conditions to prevent unrestricted capitalismTherefore clear differentiation has been made between legitimate and taboo. One big source of capital growth is usury. Islam has declared usury as taboo to curb capitalism. Allah says in the Holy Quran:

“wa ahl allah al bai wa harram al ribwa.”

“Allah has made buying and selling legitimate and usury taboo.”

We have presented a brief outline of the economic system in Islam before we discuss the economic policy during the caliphate of Hazrat Ameer al Momineen (a.s.) that he had implemented those norms that had been prescribed by Islam. Although the period was not conducive for enforcing Islamic economic reforms because it followed the period of conquests and plunder and the treasury created capitalistic tendencies in the people because of the heavy gifts and allowances that were given to them. There was already a group of capitalists who had abandoned the Islamic norms of plain living and indulged in luxury and pomp. Without giving any importance to this group, Hazrat Ali (a.s.) started revolutionizing the economic system. Therefore, as soon as he assumed his position he ordered conmfiscation of the feudatory gifts of land given to some persons by the former regimes. He said,“By Allah! If I had noticed such wealth that had been spent on the mehr of women and buying slave girls, I would have withdrawn it!” Therefore he confiscated swords, armors and camels meant for Sadaqa from Hazrat Othman’s place.and announced that whosoever had the wealth gifted by hazrat Othman must deposit it in the Bayt al Maal. This announcement created commotion among the Umawis and other capitalists. Walid ibne Uqba came to Hazrat Ali (a.s.) and said that they would owe allegiance to him if he allowed them to retain the gifts given by Hazrat Othman to them. Hazrat Ali (a.s.) said:

“Do you want me leave the wealth that has been illegitimately usurped by you?It is not in my power to relinquish Allah’s Right that is with you and other rich capitalists.”

Ref: Shara ibne Abi Hadeed.

To run the economic system on proper lines, Hazrat Ameer al Momineene (a.s.) thought it necessary to bring the people and the ruling class on the same level. Therefore he said,“Allah has made it binding on the Imams (a.s.) that they keep themselves in penury at the level of the common man, so that the downtrodden don’t feel dejected of their economic difficulties.” He spent all his life in that manner. His standard of life, food and other habits were the same as a common poor person. Neither he liked to eat food better than that of the common man nor he dressed lavishly. He says,“Shall I eat to my fill when I find people around me who starve. Or should I be the way a poet describes, ‘ Is it a lesser ailment that you sleep after a large meal and around you there are hungry hearts who crave for dried crumbs!”

Ameer al Momineen wanted to put the economy on a pedestal that the gap between the rich and the poor was narrowed. He didn’t like the society to be divided into two distinct groups of ‘ very rich’ and ‘very poor’. He didn’t want that on the one side there are palatial mansions and on the other dilapidated shacks. On one side grand raiments and on the other tattered and patched clothes. On one hand even the dogs of the rich appeared well fed and on the other starving, emaciated men! On the one hand people wasting the nation’s wealth and on the other men, to name one, the Prophet (s.a.)’s favorite Companions, perishing without food and medicine in the wilderness of Rabza! These are the consequences of undue accumulation of wealth by the privileged few and denial of the rights of the poor. Hazrat Ali (a.s.) has therefore said:

“Allah has kept the sustenance of the poor in the wealth of the rich. If a beggar starves, it is because a rich person has hoarded wealth and Allah is going to seek account of it from them.”

Ref: Nahj al Balagha

"Instead of this uneven economic situation, Hazrat Ali (a.s.) wanted to establish a system where the needs of every individual were fulfilled and that none, wherever he was, suffered from want of basic necessities of life. He wanted that in the resources of production everyone got his legitimate share and everyone got equal opportunity to toil and generate fair livelihood. This is the Islamic concept of equity which is very practicable. The spirit of equality amongst people is evidenced from the concepts of Khums, Zakat and the institution of Haj when all the Muslims, irrespective of their status come to perform the pilgrimage. Therefore Hazrat Ali (a.s.) said:

“The betterment of men lies in their being different from each other. They will perish if they are all equal.”

Ref: Amali Sudooq

It is evident that when all men are on the same economic level then one will not need the other. As a result of this the contacts between them will be weak and the economic relations will be disturbed.

If we view the economic system during the time of Ameer al Momineen (a.s.), it becomes evident that besides freedom to trade, the resources were owned by the people. Everyone was free to adopt any profession, viz: agriculture, trading, handicraft etc. This is the yardstick of any good economic system that the people are free to pick the profession or avocation of their own choice. On the other side they must have total economic protection so that every individual will have assurance that the desired results will emanate from his toils. Hazrat Ali (a.s.) didn’t like people sitting at home doing nothing.and becoming a burden on the society. Such drones depend on others’ income instead of earning their own livelihood. However, if a person was incapacitated to work due to some physical disability, he was supported by the Bayt al Maal.

Hazrat Ali (a.s) considered agricukture and trading as the mainstay of the economy. Therefore he said:

“One who has land and water for irrigation, and even then he is poor, then Allah should keep him away!”

About trading he said:

“Do trading! Trading is that investment which will keep you contented from money and wealth!”

For the encouragement of agriculture and trading Hazrat Ali (a.s.) did farming himself. He also was a trader. Therefore he used to reclaim fallow lands and digging wells he used to create oases. Similarly for creating interest in trading , he promoted sales of loincloths in these words:

“I have bought this loincloth for 5 Dirhams. If someone gives me a Dirham extra, I shall sell it to him!”

Whenever he had free time, he used to sit at his friend, Ammar Yassir’s shop. When Ammar used to be away on some work, Hazrat Ali (a.s.) would sell the dates. He never felt belittled doing this task.

Hazrat Ali (a.s.) used to keep a watch on the trading community to ensure that they didn’t inflate the prices. Therefore he used to go round the bazaar and inquire the prices of different commodities. He also used to look at the weights and measures with the traders. Abul Sehba says:

“I have seen hazrat Ali (a.s.) going round Shatkala (Basra) inquiring the selling rates of different materials.”

Hoarding materials to create artificial scarcity is a big economic crime. To stop this malpractice, hazrat Ali (a.s.) announced that if any trader, for inflating prices, hoards more than necessary inventories of materials, he will be liable for punishment. Therefore he wrote to Malik e Ashtar,“Warn traders against hoarding because the Prophet (s.a.) was against it. Whenever anyone is found hoarding materials, give him suitable punishment!”

The balance in the economic system is possible when extravagance and unnecessary purchasing is avoided. Hazrat Ali (a.s.) considered both these habits as the cause of the economic structure of any society. Therefore, about the habit of incurring unnecessary expenses he says:

“Cultivate moderation and avoid extravagance.Don’t forget today that there is a tomorrow!”

About accumulating unnecessary things Hazrat Ali (a.s.) said:

“The thing that you don’t need, leave it! Acquire only the things that you need.”

When man shuns moderation and becomes extravagant, the result is that he becomes poor and dependent on others. Therefore extravagance at the time of marriages and other occasions people mortgage or sell their houses and other property to meet the unnecessary and infructuous expenses. Many times they become indebted to meet the expenses of such occasions. They spend with both hands and are praised by friends and neighbor for the excellent arrangements for the function. But, in fact the person traps himself in heavy debts and falls into the clutches of the usurers. Similarly unnecessary purchasing too affects the economy. When a thing is bought without its need by a person, he sells it at a heavily reduced price when he needs money for some other important requirement. If this habit of buying without need spreads in the society, it will effect the economy very badly.

70. DISTRIBUTION FROM THE BAYT AL MAAL

The Prophet (s.a.) used to distribute the Zakat, Sadaqaat and Ghanaem (booty of wars) as soon as it was collected, within the city where they were received. And therefore he neither constituted the Bay al Maal nor he ever felt the need of such an institution. After the passing away of the Prophet (s.a.), when Rome and Iran were conquered, treasures were brought to Madina and the Bayt al Maal was founded. To maintain it, a separate department of revenue was constituted. Under this department the accumulated wealth was kept. From this money development activities were organized and annual pensions were paid. During the period of the Prophet (s.a.), the funds were distributed equitably. After him the method of distribution was changed. During Hazrat Omer’s time there was no equity that some got more from the Bayt al Maal and others less. The wives of the Prophet (s.a.) were given more than the other ladies.and Hazrat Ayesha received 2,000 more than the other wives of the Prophet (s.a.). Those who participated in the campaign of Badr received more pension than those who were not present there. The Mohajirs received more than the Ansaar. During the period of Hazrat Othman even this procedure wasn’t followed. Even after making a pledge that he would follow the Book, the Sunnat and the Seerat of the Shaikhain, he neither made equitable distribution nor he followed the method of ranking of the recipients of the pensions. He distributed the funds of the Muslims to his kinsmen in the tribe of Bani Omayya. He gave as much as he wanted to these Ommayads.

When Ameer al Momineen (a.s.) took control of the Bayt al Maal in his hands, according to the practice of the Prophet (s.a.), arranged distribution of the funds in the city where they were received. When some funds were remaining after the distribution, and were sent to Madina, he distributed them instead of retaining in the Bayt al Maal. Such distribution was done on every Friday when, generally the Bayt al Maal was rendered empty of funds. When that happened, Hazrat Ali (a.s.) would sweep the floor of the premises with his own hands. After doing this he would offer two prostrations of thanksgiving to Allah! He used to say after such events that he was thankful to Allah that he was going empty handed from there as he had come empty handed! Ibne Abd al Barr writes:

“Hazrat (a.s) didn’t allow it to happen that he spent a night and funds remained lying in the Bayt al Maal. He used to distribute the funds before night fall. If some other important thing came in the way, he would keep it for the morrow.”

Ref: Isteaab, Vol 2, Page 50

Once the funds arrived when it was already dusk. He said that the money must be distributed immediately. People said that it was already night and the distribution could be done next morning. He asked if they were sure that he will be alive till the morning. He added that about death only Allah knows. He insisted on distributing the funds immediately. Torches were lighted and all the money was distributed then and there.

The iniquitous distribution of the funds from the Bayt al Maal rendered the economy unbalanced.Hazrat Ali (a.s.) felt the need of changing the system and makng the distribution more equitable. He removed the distinction of big and small while distributing the pensions. The influential persons didn’t like the change and the affluent opposed it. Hazrat Ali (a.s.) didn’t budge a little from his stand that was exactly in accordance with the norms of Islam. Therefore Abd Allah ibne Abi Rafeh narrates that when Talha and Zubair saw that in the distribution of the funds their status was being compromised, they came to Hazrat Ali (a.s.) and said that Hazrat Omer was giving them such and such an amount as pension. They asked him to keep that in mind. Hazrat Ali (a.s.) asked them to forget what someone else used to give them. He asked them to tell what the Prophet (s.a.) used to give them. At this they kept mum. When the Imam (a.s.) found them quiet, he said whether the Prophet (s.a.) was not following the method of equitable distribution of funds? Both the persons affirmed. Then, he asked them tell him whether the Sunnat e Rasool (s.a.) was more worthy of following than the Sunnat e Omer? They said that definitely the Sunnat e Rasool (s.a.) has to be emulated but added that they had the privilege of taking active part in the Prophet (s.a.)’s Ghazwaat and that they had been close to him. Hazrat Ali (a.s.) asked them if they had precedence in embracing Islam or him? They agreed that he had the precedence. He asked them if they took more part in Jehad than him? They agreed that he took more part. He asked if they were more closely related to the Prophet (s.a) or him? They affirmed that he was more closely related to the Prophet (s.a.) Hazrat Ali (a.s.) pointed towards a laborer standing there and said that from the fund he took the same share as this person gets! When I don’t claim more pension for my status, how could you expect to get more?

Hazrat Ali (a.s.) believed that the share of big, small, Qarshi or others, is equitably same.in the funds of the Bayt al Maal. He didn’t make any discrimination on the basis of color, descent, nationality or the place of origin of the people. He had announced that he would eliminate all discrimination on the basis of status in the society. When Aqeel heard this , he asked Hazrat Ali (a.s) whether he wanted to treat him on par with the Nubian Slave? The Imam (a.s.) said:

“Sit down! May Allah be kind on you! If you want to have precedence over him, it could only be on the basis of Piety and precedence in embracing the Faith!”

Once two women came to Hazrat Ali (a.s.) He gave them equal amounts to both. One said that she was an Arab woman and free and the other woman was a slave girl. She complained that he was treating them equally though she was superior to her. Hazrat Ali (a.s.) lifted some earth from the ground , looked at it, and said:

“It is not in my knowledge that Allah has made one superior over the other, unless one is more pious than the other!”

Once Sahl ibne Haneef brought his Abyssinian slave along with him and told to Hazrat Ali (a.s.) that the slave had come to take his share from the Bayt al Maal. Sahl asked how much the slave will get? The Imam (a.s.) asked how much he himself had received. He said every one got 3 Dinars each. The Imam(a.s.) said then he too would get 3Dinars!

Once Umm e Hani binte Abi Talib came to the Imam (a.s.) He gave her 20 Dirhams..from the Bayt al Maal. She turned to her Ajami slave and asked her what she had received? She replied that she had also received 20 Dirhams. Then Umm e Hani came to the Imam (a.s.) and said that she had been given the same allowance as was given to her slave, not considering her superior status. Hazrat Ali (a.s.) said:

“By Allah! In this money Bani Ismail has no preference over Bani Ishaq!”

Hazrat Ali (a.s)’s sense of justice and equity didn’t permit him to give any preference to relationship to change the norms of distribution of the funds of the Bayt al Maal. Therefore when Aqeel, his brother, complained of his poverty and penury and asked for money from the Bayt al Maal, Hazrat Ali (a.s.) asked him to be patient for some more days when others would get their allowances and he too will be given. When Aqeel insisted very much to be given some money, Hazrat Ali (a.s.) asked a person to take Aqeel to the bazaar where he should break the lock of a shop and take the money. Aqeel was upset and said that he was asking him to steal and get a bad name in the society. The Imam (a.s.) then said,“Do you also want me to steal from the funds of the Muslims and give to you!”

Once Aqeel’s children invited the Imam (a.s.) home for a meal. When the food was served he asked from where it had come? They said that they were saving their share of the barley for some days. The barley was sold to buy the food. The Imam (a.s.) said that if you have been able to save, it means that your allowance was that much more and from that time the allowance of barley for them would be reduced by that quantity. Aqeel got angry on this. The Imam (a.s.) heated an iron rod and took it near Aqeel. Aqeel was taken aback. The Imam (a.s.) said that Aqeel was scared of just one hot steel rod and wanted to consign him, his brother, to the perpetual Hellfire!

Once Abd Allah ibne Jafar told to the Imam (a.s.) ,“Ya Ameer al Momineen (a.s.)! Give me something from the Bayt al Maal. My predicament is that I am unable to meet the daily expenses unless I dispose of my horse!” The Imam said:

“By Allah! I don’t have anything with me to give you. But you tell your uncle to steal and give you!”

Whether it was a relative or any outsider, Hazrat Ameer al Momineen (a.s.) wouldn’t show the smallest undue favor to anyone. If he had closed his eyes and distributed favors, none could have questioned him. Therefore once Umro ibne Salama, who was the governor of Isfahan, brought some shortening and honey from there. Janab Umm e Kulthum took a small quantity of the materials for her use. The next day when the containers reached Hazrat Ali (a.s.), he didn’t find them in their original condition. When he inquired, Umro said that Hazrat Umm e Kulthum had taken out small quantities. Hazrat Ali (a.s.) sent both the containers to the assesors and asked them the value of the material taken out from them. After evaluation they said that the shortening and honey taken out was worth approximately 5 Dirhams. He asked Hazrat Umm e Kulthum to pay the value and the entire quantity of the products was distributed to the people.

Once, from Basra came a valuable string of pearls. Hazrat Umm Kulthum asked Abu Rafeh, the keeper of Bayt al Maal, to lend it to her for three days. Abu Rafeh sent to her the necklace. When Ameer al Momineen (a.s.) saw the pearls with her, he asked from where she got them. Umm Kulthum said that she had borrowed it from the Bayt al Maal and requested him to give it to her. The Imam (a.s.) said how could he give it to her until every Muslim woman had such a necklace in her neck! He also said that she was pardoned because she had just borrowed it from the Bayt al Maal, or else she would be liable to be punished for theft!He then ordered it to be deposited with the Bayt al Maal.

With the sense of responsibility, Ameer al Momineen (a.s.) used to give much importance to even very small things. He would’nt be content till everything at the Bayt al Maal was distributed. Once he found a rope lying in the Bayt al Maal after the distribution process was over. He ordered that also to be given to a deserving person. Once when materials arrived from Isfahan, there was a bread in the packages. While he had made seven portions of the materials for the seven tribes, he divided the bread too in seven portions! Once cloth was being distributed. Imam Hassan (a.s.) found a cap in the packages of the cloth. He asked for the cap to be given to him. Hazrat Ameer al Momineen (a.s.) refused the request and the cap went to the share of a Hamadani person. People told him that Imam Hassan (a.s) had liked the cap but Ameer al Momineen (a.s.) had refused to give it to him. The Hamadani sent the cap ti Imam Hassan (a.s.).

These few events would give a clear idea that Hazrat Ameer al Momineen (a.s.) followed the same practices for the distribution of materials to the people as did the Prophet (s.a.). Neither he hoarded the materials in the Bayt al Maal nor he made any distinction of status or importance in the matter of equitable distribution. Can an example be cited that his own brother pleading for help from the Bayt al Maal in the form of a few seers of barley for the feeding of his hungry children, but he is refused help to maintain equity in the process of distribution! When a sister asks for increase of a few Dirhams in her pension, she is refused. He didn’t allow the smallest favor to his relatives from the Bayt al Maal. He didn’t want to put even the smallest of burden on the Muslims by showing the smallest of favors to his own family. Hazrat Ameer al Momineen (a.s.) used to buy his own requirements of grains from the bazaar of Madina and didn’t take from the Bayt al Maal although he was entitled to it. Haroon ibne Antara says that he saw the Imam (a.s) at Qoornaq using an old rug that was insufficient to protect him from the cold. He told to the Imam (a.s.) that he was entitled to a share in the material in the Bayt al Maal and he could take a new rug from there for his use. The Imam (a.s.) said:

“By Allah! I don’t want to take anything from your assets! The rug that I am using I have brought from Madina!”

71. THE SYSTEM OF ZAKAT

Zakat Tax is a tenet in Islam that is applicable to wheat, barley, dates, raisins, gold, silver, cattle, goats and sheep, camels; and is mandatory for every major Muslim at prescribed rate. The meaning of the word Zakat is purity and cleanliness and the Shariah too has used the word in the same sense. The purpose is that the person pays this tax to cleanse his or her assets. When the zaklat is not paid, the holdings of a person are deemed unclean. After payment of the Zakat they effects of a person are clean and even the mind will be free of miserliness, avarice and undue love for wealth. Therefore the Holy Quran said:

“Qaz man amwalahum sadaqatan tatharhum wa tazkeehim.”

“Take Zakat from their assets and thus make them pure and clean.”

The basic purpose of Zakat is providing help to the poor and needy that none in the society remains helpless. Therefore, Zakat has eight uses. Out of the eight, seven are applicable to individuals and one pertains the collective requirement of the society. The Holy Quran says:

“Innamal Sadaqaat lilfuqara wal masakeen wal aalameen alaiha wal muallifat qulubahum wa fir raqaab wal gharameen wa fisabeel allah wa abnal sabeel.”

“The sadaqa and Zakat is only the right of the poor, beggars and disabled and for those persons whose hearts need to be consoled; for freeing the slaves and clearing the debts of people, and for works of peoples’ welfare and for the travelers.”

Zakat can bridge the economic imbalances to a greater extent. The reason is that a substantial amount of wealt goes from the hands of the affluent for the benefit of the poor. Although it doesn’t reduce the difference between the rich and the poor very much, but certainly it does make appreciable difference in the living standards of the poor. One of the main puroses of the Zakat is that the wealth doesn’t stagnate in the hands of a few and a part of it percolates to the poor and needy. Therefore, the Holy Quran describes the purpose of Sadaqaat and Khairaat in these words:

“Laa takoon daulat bain al aghnia minkum

“Lest the wealth remains in the hands of the affluent only.”

In some circles there is a feeling that the quantum of zakat prescribed is so meager that it is neither sufficient to bridge the economic gap between the rich and the poor, nor the numbers of the poor and needy could be brought down with this amount. The best reply for this thinking has been given by Imam Jafar e Sadiq (a.s.),

“Allah has affixed the share of the poor in the assets of the rich that is sufficient to meet their needs. If Allah had thought that it wouldn’t suffice for the poor, He would have enhanced the quantum.”

In fact, if Allah wanted He could have apportioned an equal share for the poor in the wealth of the affluent or even more! But the Divine Wisdom is that He leaves more for the affluent because it is the product of their hard work and toil. If the por have a share in it, the rich too owns the wealth as a matter of right!

The truth is that the quantum of zakat is not less because it is fixed in such a manner that the rich don’t make excuses to avoid it which, they might have done, if the quantum was fixed higher.If the zakat is paid honestly and regularly by all, there is no doubt that the poor will rise above their economic problems and there will be general well being.

Zakat is a religious obligation and therefore people should have the spirit of intent , nearness to Allah and sense of fulfillment of duty. They should not think that they are delivering any favor to the recepients but must know that it is the right of the society that had been endowed by Allah. Therefore the Holy Quran says:

“wa fi amwaalahum haq lil saael wal mahroom.”

“In their assets there is right for those who ask and also those who don’t.”

During the time of the Prophet (s.a.) the system of Zakat was collective. That was raised by the representatives and spent on predetermined heads. Hazrat Ameer al Momineen (a.s.) who was the Wali e Amr after the Prophet (s.a.) started the department of Zakat during his regime. This department took special care to observe the steps that the Prophet (s.a.) used to take in the matter of the Zakat. Therefore, such persons were appointed to this task who were known for their piety and honesty. The Imam (a.s.) used to exhort them not to use coercive tactics in demanding for the payment of the zakat. If someone voluntarily declared the quantity of the Zakat applicable to him, that was collected. When some people said that the Zakat was not applicable to them, no questions were asked. He told the Zakat collectors that they shouldn’t give an impression to persons that they were not trusted. The collectors were also asked not to demand any particular animal from the flocks towards settlement of the zakat. It was always the discretion of the assessee to part with whatever he deemed fit to be given as the Zakat. But the people were asked not to give lame, sickly and emaciated animals towards the Zakat. Hazrat Ali (a.s.) also instructed his men to take proper care of the animals that came in their charge as a settlement of Zakat. He asked them not to bring them through ways that had no possibility of getting fodder and water for long spells. He asked them to keep the she camels and their young ones together. Thewere also asked not take all the milk from the mother that the little ones suffered worwant of feed.

These steps of Hazrat Ameer al Momineen (a.s.) indicate that he was not in favor of force or coercion in the matter of Zakat. In fact he wanted to create the rght spirit in the minds of the people to come forward voluntarily that they fulfil this mandatory duty of theirs.

Ameer al Momineen (a.s) used the Zakat money only on heads that have been prescribed in the Holy Quran and never mixed it in the funds for other requirements of the State.

72. THE SYSTEM OF TRIBUTE

Of the territories annexed by the Muslims, certain were those that were acquired through warfare and some others were annexed peacefully. In the areas annexed through warfare the uncultivable barren land consisting of mountainous and mashlands were termed as Anfaal or the land that belong to Allah and the Prophet (s.a.). The Holy Quran says:

“Yasaloonaka an al anfaal qul alanfaal lillahi war Rasool”

“You are asked about the Anfaal.Tell them the Anfaal are for Allah and the Prophet (s.a.)”

After the Prophet (s.a.) the Vicegerent and Imams (a.s.) have the authority to utilize the minerals and other resources from this land for the welfare of the people. Without the permission of the Wali al Amr of the time, or his deputy, none has the authority to exploit such lands in any manner. The cultivated lands that were acquired through warfare used to be distributed amongst the Muslims so that they took crops on them and boosted the prosperity of the people. Those areas where the people, of their own free consent, embraced Islam, their ownership of the lands was not disturbed and they continued to use them as in the past. The examples of such areas are Madina, Bahrain and a major part of Yemen. They were only required to pay the Zakat on the returns they derived from the cultivation of those lands. If the people in such places wished not to embrace Islam they will be bound by the terms of truce with them. If in the terms of truce it was decided that they will continue to have the use and ownership of the land, they will not be evicted from them. However they will be treated as Zimmis and were liable to pay the Gizia. If the truce was with the condition that they will forego the ownership of the lands, then such lands were to be distributed amongst the Muslims. Such lands were called Arazi e Khirajia (the lands of Tribute). They are called the lands of tribute because they have been received as tribute from the people who had surrendered in terms of the truce with them. From the persons who cultivate such lands, in addition to the Zakat, they have to pay a land revenue which is either in kind called Maqasima or in cash that is termed Khiraj. The quantity of Khiraj is fixed by the Wali al Amr at his discretion.

During his time, Hazrat Ameer al Momineen (a.s.) fixed the limits of the Khiraj and determined the norms for the collection of this revenue. But he had more concern for land use than collection of the tributes to ensure that there was prosperity among the people. Therefore he instructed Malik e Ashtar ,“More than collection of the tribute, concentrate on the promotion of the use of land for cultivation because tribute is generated when the land is in use!” One who wants to take tribute without putting the land to use, becomes the cause of destruction of the state and the people. Such regimes don’t last for long.” Hazrat Ameer al Momineen (a.s.) was not in favor of using coercion in the collection of the tribute.and asked his representatives to have a soft attitude in the matter of collecting the land revenue. Therefore when he retained a person from Bani Thaqeef to collect the tribute from a certain area, he told him:

“Beware! For the sake of the Dirhams of tribute, don’t trouble Muslims, Jews and Christians. Don’t confiscate and sell farm animals to collect the tribute from the tillers. We have been commanded only to take from them what is in in excess of their needs.”

Ref: Bahar, Vol 9, Page 538

Hazrat Ameer al Momineen (a.s.) had fixed a very nominal rate for the collection of the tribute from the farmers. Baladari has written in Fatooh al Baladaan that Mas-ab Ibne Yazid said that his father was appointed for the collection of the tribute for the lands irrigated with the waters of Euphrates. He said that the rate of tribute for wheat, if the crop was good, was 1.5 Dirham or three seers of the produce per Jareeb( a Bigha or land measuring approximately 120 square feet), if the crop was average the tribute was 1 Dirham and for a poor crop two thirds of a Dirham. For the barley crop the tariff was half of this. For gardens, like dates and other fruits, the tribute was 10 Dirhams per Jareeb. The grape vines that reached the fourth year after planting, the tribute was 10 Dirham per Jareeb. For vegetable, linseed, cotton and miscellaneous crops no tribute was collected.

73. THE SYSTEM OF JIZIYA

In Islamic states the other communities viz: Jews, Christians and Magians, had all the civic rights provided they lived amicably with the Muslims and remained faithful to the state and did not cooperate or collaborate with the enemies of Islam. If these conditions were fulfilled, the state would be responsible for their safety and they will be free to follow the tenets of their own Faith. However they were not allowed to drink intoxicants, eat pork or marry such women who are taboo for marriages under the Islamic system.

In a state subscribing to a certain system, when the rights of certain other groups are recognized, then some duties too are imposed on those groups. Therefore, in return for those social and economic rights, in addition to following the local laws and regulations, one additional tax is levied on these groups that is called the Jiziya. This word is derived from Jaza that means return or compensation. This is the Arabic form of the Farsi word Gazida or Gaziya. The funds collected through Jaziya were used for the development activity of the entire population irrespective of the religious denomination. Therefore, this tax wasn’t an unnecessary burden on any community. The Muslims were paying the Zakat and the others were paying the Jiziya for the common welfare of all the people. Therefore it was not an unreasonable burden on the non-Muslims. The tariff for Jiziya was not fixed like that for Khiraaj. The authorities fixed the charges on the basis of the circumstances. Prevailing. During the period of Hazrat Ameer al Momineen (a.s.) the rates of Giziya were:

40 Dirhams from rich and affluent.

24 Dirhams from middle classes.

12 Dirhams from the common people.

The Jiziya was collected once every year. It was not levied on children, elderly persons, blind, mentally retarded and handicapped. There was no Giziya on women and the religious hermits.