Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 7: Enjoining The Good And Forbidding The Evil

Importance of Enjoining Good and Forbidding Evil

{وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ

وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَأُولَٰٓئِكَ هُمُ الْمُفْلِحُونَ}

And there may spring from you a nation who invite to goodness, and enjoin right conduct and forbid indecency. Such are they who are successful. (Al Imran 3:104).

Enjoining right conduct means advice to do good and forbid indecency and to arrest or detain the doing of evil. The accomplishment of these two orders is not limited to a specific age group, and thus Luqman (pbuh) says to his son”

{يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ }

O my dear son! Establish worship and enjoin kindness and forbid iniquity… (Luqman 31:17).

Enjoining good is a sign of love for the faith, love for the people, a desire for the wellbeing of society and a sign of freedom of expression, religious zeal, a friendly association with other people, a sign of an awakened natural instinct, general control and presence in the society.

Enjoining the good and forbidding the evil is the reason for encouragement of those who do good, making aware those who were ignorant, being aware for the prevention of offenses and the formation of a form of societal control. The Holy Qur’an states

{كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ }

You are the best nation ever brought forth to men, bidding to honour, and forbidding dishonour (Al Imran 3:110).

Imam Ali (pbuh) states that enjoining the good and forbidding the evil is in the interest of the public.1 Likewise in another narration, we read anyone who does not stand against evil is like someone who leaves an injured on the road until they pass away.2

Prophets like David and Jesus peace upon them would curse upon those who do not stand against evil.

{لُعِنَ الَّذِينَ كَفَرُوا مِن بَنِي إِسْرَائِيلَ عَلَىٰ لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ }

Cursed were the unbelievers of the Children of Israel by the tongue of David, and Jesus, Mary's son (Maida 5:78).

The revolution of Imam Hussein (pbuh) was for the enjoining the good and forbidding the evil, “I want to enjoin good and forbid evil”.3

Silence and indifference in the face of sin is the reason for the normalization of sinning, those who sin find courage, we become heavy hearted, Satan finds contentment and Allah will be displeased with us.

The Holy Qur’an states that if you find yourself in the company of those who insult the Holy Qur’an, leave the company in protest until such time the conversation changes.

If one invites another to do good deed, a partnership in the reward is forged, but if in the face of corruption, deviation and sin we sit silently, step by step the corruption grows and corrupt and seditious individuals will end up governing society. One must at the onset of sin, not only show displeasure with the tongue and forbidding the evil, but also utilize all available legal avenues and abilities to end the continuation of evil.

Enjoining the good and forbidding the evil are two divinely ordained laws, and the imagination that the sin that others do have nothing to do with me, and we should not take away the freedom of others, I am a shy and scared person, one change won’t make any difference anyway, Jesus has his religion and Moses has his religion, we won’t be buried in the same grave, there are others, why should I be the one forbidding evil?, by forbidding evil friends and customers will walk away, and other examples like these, are not able to lift this responsibility from our shoulders.

Manners and Conditions

Enjoining the good and forbidding the evil must be done with knowledge, a soft heart, with wisdom, and even with a level of secrecy. Sometimes it is ourselves that must do the talking, but where we won’t make any impression, the duty does not lapse, but rather we must seek the assistance of others so that they may speak up. Even if we can just for a small period of time forbid corruption, we must forbid it and if repetition can lead to a result, we must repeat.

Enjoining the good and forbidding the evil can be conducted in two ways:

1. Through general responsibility of everyone where all participate to the extent of their own abilities.

2. A responsibility of a group of organizations that are held responsible for and of the following up of such matters and are able to act upon such issues with power.

Such as the example of a driver that drives in the wrong direction, both the drivers of other vehicles object to the offending driver with their car horns and beam lights and also the police can issue punishments in line with the offence such infringement notices, impound the vehicle or withdraw the drivers license of the offender.

Enjoining The Good, Is A Sign Of The Best Nation

{كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّـهِ }

You are the best nation ever brought forth to men, bidding to honour, and forbidding dishonour, and believing in God. … (Al Imran 3:110).

This ayah points to the general requirement to enjoin good and forbid evil with conditions and points to consider including:

1. Being the best nation is not a slogan, enjoining good and forbidding evil with faith and belief: “You are the best nation… bidding”.

2. A nation of silent and fearful people is not the best of nations: “You are the best nation… bidding…. forbidding”.

3. Enjoining good and forbidding evil is of such importance it is a measure of distinction of the nation: “You are the best nation”.

4. Enjoining good and forbidding evil is achieved once Muslims act as one nation, I.E. a sovereign nation: “You are the best nation”.

5. Muslims are responsible for the reformation of all other communities: “brought forth to men”.

6. Advice to do good without the struggle to end evil comes to little fruition: “bidding to honor, and forbidding dishonor”.

7. Every member of the nation must contribute to enjoining good and forbidding evil (A nine-year-old girl has that entitlement over the president of the nation).

8. On the issue of enjoining good, age, location, race, literacy, economic or social status has no relevance: “You are the best nation… bidding…. forbidding”.

9. Muslims must be positioned to enjoin good and forbid evil with authority, not with weakness and entreaty: “Bidding”.

10. Enjoining good precedes forbidding evil: “Bidding… forbidding”.

11. Enjoining good and forbidding evil can be effective when its foundation is rooted in faith: “Bidding, forbidding… believing”.

Effects And Blessings

A hint at the effects and blessings of enjoining good and forbidding evil, even in the instance where it has no effect (on others), is indicated below:

1. Sometimes, the effect is not apparent immediately, but in history we see the nature and judgement of others have an effect. Such as the martyrdom of Imam Hussein× in his mission to enjoin good and forbid evil, which has awakened the conscience of mankind throughout history.

2. Sometimes the bidding and forbidding is to protect the space for others. The call to prayers, the Adhan, is recommended even if there is no one to hear it. Stopping at a red traffic light is an obligation, even if there are no other cars. So the preservation of the law and space and the respect of the law, is an obligation.

3. Sometimes the sinner may not stop committing their sin, but successive reminders will leave a bitter taste in their mouth and at least would not be committing the sin with ease of mind, and one day, their conscience will awaken and be affected.

4. For the protection of freedom, it is necessary to enjoin good and forbid evil, for otherwise society will be turned into an environment of palpitation, fear, and silence.

5. Enjoining good and forbidding evil is for mankind a praiseworthy task, even if others do not listen. The Holy Qur’an states

{وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّـهِ }

And who is better in speech than he who invites to Allah (Fusilat 41:33).

6. If we are not able to affect the actions of others, at least for our own sake it is a one form of nearness to Allah, inculcation, practicing bravery, facing pain and engagement.

7. Enjoining good will provide salvation from the wrath of Allah.

8. Enjoining and forbidding gives some form of contentment to consciousness, one would say to themselves that I have fulfilled my duty. This contentment is valuable, even if others do not listen.

Enjoining good and forbidding evil is the way of the Prophets, even if others did not listen. The Holy Qur’an states multiple times that people did not heed the warnings and right path of the Prophets and turned their backs against them. They fulfilled their religious duties and were martyred in the path of enjoining good and forbidding evil so that the Truth is not lost.

Notes

1. (Nahjul Balagha) Hikmah 252

2. (Kanz Ul Amal - كنز العمال ) V3, P170

3. (Bihar Al Anwar بحار الأنوار ‎ ) V44 p328

Lesson 8: Commentary On Surah Hamd

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ ﴿١﴾

الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ ﴿٢﴾ الرَّحْمَـٰنِ الرَّحِيمِ ﴿٣﴾

مَالِكِ يَوْمِ الدِّينِ ﴿٤﴾ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴿٥﴾ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ ﴿٦﴾ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ ﴿٧﴾

In the Name of Allah, the Merciful, the Compassionate; Praise belongs to God, the Lord of all Being; the All-merciful, the All-compassionate; the Master of the Day of Judgment; Thee only we serve; to Thee alone we pray for succour; Guide us in the straight path; the path of those whom Thou hast blessed, not of those against whom Thou art wrathful, nor of those who are astray. (Al Hamd 1:1-7).

{الْحَمْدُ لِلَّـهِ }Is the best form in which to thank Allah with. Anyone, anywhere, with any language, any form of praise of any perfection or beauty, is praising the source of the perfection and beauty. Of course, praising Allah is not inconsistent with praising the created on the condition that it be in the matter of Allah and in His line and path.

Allah has made it incumbent upon Himself to be merciful:

{كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ الرَّحْمَةَ }

Your Lord hath inscribed for Himself (the rule of) mercy. (Al-Inaam 6:54).

And the shadow of His mercy is spread over all things.

{وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ }

My mercy extends to all things. (Al Araaf 7:156).

Likewise, the Prophet (pbuh) and his book is the source of Mercy

{رَحْمَةً لِّلْعَالَمِينَ }

A Mercy to the worlds (Al Anbiya 21:107).

His creation and nourishment is based upon mercy and if punishment is given it too is from the point of view of kindness.

The pardoning of sins, acceptance of repentance and the concealment of their shortfalls and the giving of an opportunity to make up for mistakes, are all manifestations of His mercy and kindness.

Notwithstanding that Allah is the True owner of all things at all times, his ownership on the day of judgement and resurrection is of a different manifestation.

The sentence “we serve” also points to this in that prayers prayed in congregation shows that all Muslims are brothers and on the one path, in prayers, even though one person is representing all the worshippers in saying Oh Lord, not only am I but all of us are your worshippers, and not only I but all of us are in need of your kindness.

This surah introduces the straight path as the path of those who have been blessed with the Divine favors and consist of: The Prophets, the truthful ones, martyrs and pious ones1 . Directing our attention to the path of those magnanimous people and our hopes being in them and inculcating this hope in ourselves, we are taken back from the deviated and dangerous paths. And after desire, we seek from Allah that He does not allow us to follow the path of those whose God’s wrath is upon or have gone astray.

The meaning of “Thou has blessed” is the blessing of Guidance. Such is way the Ayah before was with respect to guidance. As well as that there is the material blessings of the disbelievers and astray and others.

Even if we are guided, it is still a dangerous course to traverse and we must always seek from Allah the path that is not the paths of those whom God’s wrath is upon or have gone astray.

Educational Lessons From Surah Hamd

1. With بِسْمِ اللَّـهِ we cut all hope from all other than Allah.

2. With رَبِّ الْعَالَمِينَ and مَالِكِ يَوْمِ الدِّينِ we feel that all ownership and nourishment belongs to Allah and on that basis we should place aside all selfishness and vanity.

3. With the word الْعَالَمِينَ we see ourselves as a part of disciplined existence and far from being a solo and sequestered life.

4. With الرَّحْمَـٰنِ الرَّحِيمِ we see ourselves under the shadow of His kindness.

5. With مَالِكِ يَوْمِ الدِّينِ neglect from the future is filed away.

6. By saying إِيَّاكَ نَعْبُدُ hypocrisy and the desire for fame is disappears.

7. With وَإِيَّاكَ نَسْتَعِينُ with nothing but the power of Allah do we seek shelter.

8. With saying أَنْعَمْتَ we acknowledge that from Him are all blessings.

9. With اهْدِنَا guidance is sought to The True and Correct Path and The Straight Path.

10. With صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ we announce our association with the followers of Truth.

11. With saying غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ disgust at and distancing oneself is expressed from falsehood and those who follow it.

The Importance Of Bismil-Lah

The Importance Of Bismil-Lah بِسْمِ اللَّـهِ

{بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ }

In the name of Allah, the Beneficent, the Merciful.

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ Is not only the beginning of the Qur’an, but is the start of all the Heavenly Books. The start of all of the tasks and works of the all the Prophets began with “The Name of Allah”. Prophet Sulaiman also started his letter to Queen Seba with the sentence بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ .

Imam Ali (pbuh) stated that the words بِسْمِ اللَّـهِ is the source of blessing of our work and its omission is the cause of a bead ending. The utterance of the words بِسْمِ اللَّـهِ is recommended to begin any work, when eating and sleeping and sitting, riding, travelling and many other tasks, even where an animal is slaughtered without the name of Allah, its meat become sinful to consume.

بِسْمِ اللَّـهِ is the slogan and token of Muslims and all works performed by Muslims must have a tinge of Divinity in it. Just like how the products of a manufacturer have the logo and symbols of that manufacturer imprinted on their products, whether partially or in its entirety. Or like the flag representing the country being perched on the desks and offices of administrative buildings, schools, garrisons, national ships of that country sailing the high seas.

Imam Sadiq (pbuh) has been narrated to have stated that بِسْمِ اللَّـهِ is the crown of the Surahs. The only surah in the Holy Qur’an which does not start with this Ayah is Surah of Bara’at2 (or repentance, ninth surah), and according to Imam Ali (pbuh), this is because بِسْمِ اللَّـهِ are the words of security and mercy while the proclamation of this Surah is the disownment from disbelievers and polytheists, and is not compatible to start with the words showing affection3 .

بِسْمِ اللَّـهِ causes the Satan to flee. Anyone who is accompanied by Allah, Satan will not be able to influence.

The Straight Path

صِّرَاط is the name of a bridge crossing over Hell which on the day of resurrection all people must cross over.

In the quest for being on the Straight (Path), the one and only request that every Muslim requests from Allah in every prayer, even the Prophet and his Purified Household, peace and blessings be upon them, request that they remain on the Straight Path.

The Straight Path has levels and stages:

{وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى }

Those who are guided aright, them He increases in guidance (Muhammad 47:17).

Even those who are on the True Path such as the Saints of Allah (Divinely Guided), must supplicate in order to remain on that path and to further illuminate their guidance.

The Straight Path means moderation and temperance, and abstinence from any form of excessiveness and delinquency, whether it be in faith or in action.

In narrations, the Divinely Guided state that the We are the Straight Path4 . Meaning they are the Divine Guides, perfect theoretical and practical examples of the Straight Path and role models in following their footsteps in that path. The provided guidance in all aspects of our life from work, pleasure, earning, feeding, spending, criticising, anger, compromise, relations with children etc., and advised us to live in moderation and temperance.5 Interestingly, it is on this very same Straight Path that Satan lies in ambush:

{لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ }

I (Satan) shall surely sit in ambush for them on Thy straight path (Al A’raaf 7:16).

In the Holy Qur’an and narrations many examples are present with regards to emphasizing temperance on the Straight Path and abstinence from excessiveness and delinquency. Islam does not look at only one dimension that looks at only one aspect and ignores all others; but rather in every part action temperance and moderation and the straight path is recommended.

Wrath In The Holy Qur’an

In the Qur’an, people such as Pharaoh, Qaroon, Abu Lahab and such nations as Aad, Bani Israel, are identified as those who have Wrath upon them and some have been named as those who have strayed such as Satan, Pharaoh, Samiri, bad friends, deviated leaders and ancestors. In numerous Ayahs, the characteristics of those who have strayed and who have attracted wrath upon themselves and their instances have been presented.

We, in every prayer, request that we don’t end up being like those have had wrath upon them. That means we desire not to be from the people who deviate Ayahs and consume usury, nor of those who escape struggles. Likewise, we desire not to be of those who have gone astray, those who have parted from the Path of Truth and who chase the falsehood and in religion and our own beliefs, exaggerate and are extravagant, or who follow their own whims and desires or those of others.

The grow bed for deviation in the Holy Qur’an develops from

1. Fantasies and vain desires6 : اتَّخَذَ إِلَـٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّـهُ

2. Idols7 : وَجَعَلُوا لِلَّـهِ أَندَادًا لِّيُضِلُّوا عَن سَبِيلِهِ

3. Sins8 وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ :

4. The acceptance of false guardianship9 : أَنَّهُ مَن تَوَلَّاهُ فَأَنَّهُ يُضِلُّهُ

5. Ignorance and foolishness10 : وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّالِّينَ

Mankind in this Surah testifies and expresses the passion, interest and self-navigation towards Prophets and martyrs and the pious and their path, and declares innocence and distance from the recipients of wrath and those who have strayed in history. That is the application of association and disownment.11

Notes

1. وَمَن يُطِعِ اللَّـهَ وَالرَّسُولَ فَأُولَـٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَـٰئِكَ رَفِيقًا

(And whoever obeys Allah and the Apostle, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the good, and a goodly company are they!) An Nissa 4:69.

2. To declare innocence from any association with another - disownment.

3. Tafsir Qartabi and Majma Albayan

4. (Bihar Al Anwar بحار الأنوار ‎ ) V87 P3

5. (Al Kafi ) - Chapter of Economy and Worship

6. him who has taken his caprice to be his god, and God has led him astray (Al Jathiya 45:23)

7. And they set up compeers to God, that they might lead astray from His way. (Ibrahim 14:30)

8. He leads none astray save the ungodly (Baqarra 2:26)

9. that whosoever takes him for a friend, him he leads astray (Al Hajj 22:4)

10. though formerly you were gone astray. (Baqarra 2:198)

11. تولی و تبری

Lesson 9: Night Prayers

{وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَىٰ

أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا}

And as for the night, keep vigil a part of it, as a work of supererogation for thee; it may be that thy Lord will raise thee up to a laudable station. (Israa 17:79).

"هجود " gives the meaning of sleep and “تهجد ” gives the meaning of keeping away from sleep with acts of worship. In the word مَقَامًا there is a hidden meaning (due to the ً vowel) and in narrations, مَقَامًا مَّحْمُودًا (laudable station) is that very intercession.

Three things were obligatory upon the Prophet and that are recommended to all of us: Night prayers, use of miswak1 , and rising early in the morning.

Night prayers is a prayer full of virtue and in Surahs Muzammil and Mudathir the recommendation was emphasized:

{قُمِ اللَّيْلَ إِلَّا قَلِيلًا }

Keep vigil the night, except a little (Al Muzzammil 73:2).

In narrations, more than 30 virtues have been listed for night prayers, some of which are listed below:

• All of the Prophets performed night prayers. Night prayers is the secret of a healthy body and the light of the grave. The night prayers will positively affect ones manners and etiquettes, daily earnings and wealth, keeps away sorrow and grief, tools of religion, the enlightenment of the face and the brightening of the eyes.

• Night prayers suppresses the sins of the day and is the light of the Day of Judgement.

• Imam Sadiq(pbuh) states the reward of Night Prayers is so much so that Allah says

{فَلَا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ

جَزَاءً بِمَا كَانُوا يَعْمَلُونَ{

No soul knows what comfort is laid up for them secretly, as a recompense for that they were doing. (Sajda 32:17).

• Imam Sadiq (pbuh) states the honour of a believer is the Night Prayer and his glory is not hurting and persecuting people.

• We read in the narration that unfortunate is the one that is deprived of Night Prayers.

• Abd Dhar, next to the Ka’ba, advised people to perform two rakaat prayers at night to assist against the fear and loneliness of the grave.

The Prophet (pbuh) states that the best of you is one whose words are good and proper, feeds the hungry, and while others are asleep, recites the Night Prayers.

The Prophet (pbuh) three times said to Imam Ali (Pbuh) Upon you is the Night Prayer:

علیک بصلاة اليل،

علیک بصلاة اليل،

علیک بصلاة اليل

Imam Sadiq (pbuh) states the ornament and pride of the believer is the recitation of the Night Prayer. Someone said to Imam Ali (pbuh) I have been deprived from the recitation of the Night Prayer, Imam Ali (pbuh) replies

قيّدتك ذنوبك

Your sins have tied you up.

Imam Sadiq(pbuh) states that the Prophet in his Watr prayer2 , would seek forgiveness 70 times over.3

Rising Early and Night Vigil

{إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلًا }

Surely the first part of the night is heavier in tread, more upright in speech (Al Muzzammil 73:6).

Allah was sworn an oath on all parts of the day: I swear by: The Dawn, The Morning, The Day, The Afternoon, but has done so thrice with regards to Dawn

{وَاللَّيْلِ إِذَا يَسْرِ }

By the night when it journeys on!

{وَاللَّيْلِ إِذَا عَسْعَسَ }

By the night swarming

{وَاللَّيْلِ إِذْ أَدْبَرَ }

And the night when it retreats

The oath in the above three ayahs is an oath by the night as it ends.

And with regards to seeking forgiveness at dawn and rising early, two Ayahs have been revealed

{وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ }

Imploring God's pardon at the daybreak.

{وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ }

And in the mornings they would ask for forgiveness

Allah says to Moses (pbuh) Oh Moses, a liar is he who imagines he loves Me but while when the night falls, instead of conversing with Me, asleep he falls.

The Prophet states that two rakaat in the heart of the night is more beloved to me than the world and everything that’s in it.

Notes

1. Tooth cleansing twig.

2. The final supplication of the Night Prayer.

3. (تهذيب الاحكام Tahdhib al-Ahkam) V2 P120

Lesson 10: The Two Forgotten Obligations

First: Islamic Tax (Zakat)

{إِنَّمَا الصَّدَقَٰتُ لِلْفُقَرَآءِ وَالْمَسَٰكِينِ وَالْعَٰمِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِى الرِّقَابِ وَالْغَٰرِمِينَ وَفِى سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِّنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ}

The freewill offerings (zakat) are for the poor and needy, those who work to collect them, those whose hearts are brought together, the ransoming of slaves, debtors, in God's way, and the traveller; so God ordains; God is All-knowing, All-wise. (Tawbah 9:60).

The commandment for Islamic Tax (Zakat) came down in Mecca, however due to the very few Muslims and limited wealth for the giving of Islamic Tax (Zakat), people would pay themselves. After the forming of the Islamic government in Medina, Islamic Tax (Zakat) was collected from people and placed in the Islamic Treasury (Bayt-ul-Mal) and the wealth was concentrated under the control of an Islamic governor.

{خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً }

Take of their wealth a freewill offering (Tawba 9:103).

Islamic Tax (Zakat) is not specific to Islam, rather was also a present in religions prior to it. Prophet Jesus× said in his cradle:

{وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ }

and He has enjoined me to pray, and to give the alms (Maryam 19:31).

And Prophet Moses(pbuh) stated Bani Israel

{وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ }

And perform the prayer, and pay the alms (Al Baqarah 2:43).

And with regards to Prophethood in general, we read

{وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ }

And appointed them to be leaders guiding by our command, and we revealed to them the doing of good deeds, and to perform the prayer, and to pay the alms (Anbiyah 21:73).

In the Qur’an, four expressions have been used for Islamic Tax (Zakat):

1. Giving of one’s wealth.

{وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ }

To give of one's substance, however cherished, to kinsmen. (Al Baqarah 2:177).

2. Freewill offering (Al Tawbah 9:103, see above)

3. Expend

{يُقِيمُوا الصَّلَاةَ وَيُنفِقُوا }

They perform the prayer, and expend (Abraham 14:31).

4. Islamic Tax (Zakat).

{يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ }

Perform the prayer and pay the alms (Al Maidah 5:55).

The Importance Of Islamic Tax (Zakat)

Generally, in the Holy Qur’an Islamic Tax (Zakat) comes alongside prayer and there is no other obligatory deed that has been so strongly associated with prayer, and according to narrations, the condition in which prayers are accepted are the payments of Islamic Tax (Zakat). This relationship delivers the link between the connection with Allah and the connection with people.

It is forbidden for Saddat1 to receive Islamic Tax (Zakat), when a group of people from Bani Hashim2 requested from the Prophet (pbuh) that they be in charge of collecting the Islamic Tax (Zakat) of cattle, and from that be able to be paid a portion of the Islamic Tax (Zakat) for their collection work, the Prophet (pbuh) stated that Islamic Tax (Zakat) is forbidden upon you and I, unless it be that both the recipient and giver are both Saddat.

The law of Islamic Tax (Zakat) is not for Islam to be inclined towards having a group of poor people be recipients while the rich be donors, but rather is a solution to an outside problem in society. The rich are also afflicted with such phenomena as theft, fire, collisions, war and captivity, and in the Islamic system there must be a budgetary measure for social security.

In the narrations, it says that Allah has placed a certain amount of wealth in the hands of the rich for the purpose of solving the problems of the poor and if it is known that this was insufficient, the wealth would be increased for them. If the rights of the poor are all paid to them the lives of all will be good and if the rich paid the Islamic Tax (Zakat) of the poor, there would be no existence of poverty3 .

Contrary to the beliefs of some with regards to limiting the growth of individual income and limiting its growth, Islam believes that we must give a proportion of our freedom so that mankind struggles to work hard, initiate, and reaps rewards the rewards of nature to grow, but also to pay taxes. The condition of paying the Islamic Tax (Zakat) “in the way of Allah” is not just for the poor, but for any cause that will assist the sovereign line of Islam.

For the sake of saving society from the evil of the wicked, we can use Islamic Tax (Zakat) to our benefit and this spending would be considered part of “Softening of the Hearts4 ” spending.

If someone has upon their neck a blood money debt to pay which they cannot pay, this can be considered “Debt”5 and Islamic Tax (Zakat) money can be used to assist them.

Perhaps the term “Upon the necks”6 can also be considered part of Islamic Tax (Zakat) spending towards freeing prisoners and securing their expenditure.

The spending of Islamic Tax (Zakat) need not be equally distributed amongst its allowable expenditure, but rather, can be at the discretion of the Islamic jurist and be distributed according to the needs and necessities.

Islamic Tax (Zakat), is a means of adjusting the distribution of wealth.

Islamic Tax (Zakat), is an act of thankfulness to the divine blessings.

Islamic Tax (Zakat), diminishes socio-economic classes and removes hatred between the rich and the poor.

Islamic Tax (Zakat), develops the soul of generosity and mercy in mankind, and reduces material desires and dependence.

Islamic Tax (Zakat), is the bankroll to the security of the deprived in society. To the poor it says don’t worry, to the bankrupt it says renew your efforts, to the traveller it says don’t be afraid of becoming stranded, to the workers it says your share is protected, and to the slaves - it gives the promise of freedom, it booms the market for the divine mercy and the hearts of others are attracted to Islam.

Neglecting Allah, human exploitation, hard heartedness, tyranny and debauchery, is the fruit of rivalry in worldly matters and wealth, while Islamic Tax (Zakat) is the medicine for this disease.

Islamic Tax (Zakat), as well as reducing deprivation, it orientates others towards Islam or at least it prevents leaning towards working with the enemies of Islam. Just as noted in the narrations, sometimes those with weak faith can have their faith made firm through a little financial help and by being closer to Islam.

Islamic Tax (Zakat), being part of the schematic of the Islamic system, is the foundation of societal justice, elimination of poverty, security for workers, international popular relations, freedom of slaves and the imprisoned, movement of potential energy and protecting the religion and royalty of Muslims and the spread of its services in general.

Second: Khums

According to narrations and the Shia belief, Ayah 41 of Surah Al Anfaal covers all forms of income broader than business, work, and trade and one source of khums has been mentioned in this Ayah while others have been mentioned in the narrations

{وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَيْءٍ فَأَنَّ لِلَّـهِ خُمُسَهُ }

Know that, whatever booty you take, the fifth of it is God's (Al Anfal 8:41).

Khums, in the narrations, is of such importance that it is said that anyone who does not pay Khums of their wealth, their wealth is not lawful to them and they are not allowed to utilise their wealth, and the clothes worn in prayers which has not had its khums paid is problematic.

The jurists have identified seven items in which khums needs to be paid on:

1. Profit and benefits of business and annual income

2. Treasure

3. Minerals

4. Gem stones obtained through sea-diving

5. Unlawful wealth mixed with lawful wealth

6. Land purchased by a non-warring disbeliever buys from a Muslim

7. War spoils7

It’s clearly obvious that Allah is not in need of khums, but rather Allah’s portion is to be used for the governance of Allah’s Law and the government of the Prophet, propagation and deliverance of the call of Islam to the ears of the world, saving those who are oppressed and weak and preventing corruption.

Based on narrations, Gods portion is under the authority of the Prophet along with the Prophets share, and after him, under the authority of the Imam. And these are, during the time of occultation, under the authority of the specified representatives of the general representatives of the Imam, meaning the jurist with all the conditions fulfilled, and the jurisprudential judge.

Of other spending that khums can be utilized for as per the narrations, the impoverished and those stranded in travel that are of the Bani Hashim heir, it is forbidden for impoverished Saddat to receive Islamic Tax (Zakat), they are able to utilise the khums stream of funds to secure their needs8 . In fact, Islam has made obligatory two things which would eradicate poverty in society: The first is Islamic Tax (Zakat) which is in relation to all societies poor, and the other is khums, part of which has been dedicated to the needy Saddat, and both khums and Islamic Tax (Zakat) payable is to be as much as one years’ worth of their needs, no more.

Notes

1. Saddat are people who are linked to the Prophet through paternal linkage.

2. Who themselves are Saddat.

3. ( Wasa'il Al Shia وسائل الشيعة ‎ ) V6 P4

4. المؤلفة القلوبهم

5. والغارمین

6. و فی الرقاب

7. (Tafsir Safi تـفـسيـر الـصـافـي )

8. ( Wasa'il Al Shia وسائل الشيعة ‎ ) V6 The Chapter of Khums