1. The basic duty of an Islamic State, as ordained in the Holy Quran is provision of 'ZAKAAT'. Thus it is said:
(22:41) "Those Mu'mineen are the people who if We grant them rule in the land, establish the way of life consistent with the Divine Laws and provide 'Zakaat'", means to provide 'Zakaat'. Thus the providing of Zakaat is the duty of an Islamic State. 'Zakaat' means the providing of the means of nourishment. As such it becomes incumbent upon the Islamic State to provide means of nourishment to the individuals, which includes both nourishment of the body as well as of the human potentialities. Thus it becomes the duty of an Islamic State to make such arrangements that the fulfillment of the basic necessities of life of each individual shall keep going, and also that their potentialities may develop. This is called 'Rabubiyyat' (providing of sustenance). The 'Rabubiyyat' of the entire universe is an attribute of Allah. The words
(1:1) make the beginning of the Quranic text. But the
practical application of this attribute of Allah, in the human world, takes
its practical manifestation through the agency of an Islamic State. Thus all
the responsibilities, in this respect, which Allah has taken upon Himself, are
fulfilled by the Islamic State.
2. Based on this
principle, it becomes the responsibility of an Islamic State that no living
object (human beings; may also include animals, [Lughat-ul-Quran Root:
Ray-Bay-Bay] in its domain, remains devoid of nourishment.
(11:6) is Allah's commandment, which means that there is
no moving creature* on earth, but its sustenance is the responsibility of
Allah.
In this respect the State becomes responsible to its individuals
and their progeny for the fulfillment of their daily necessities of life; and
tells them:
(17:31) "We are responsible for your sustenance and that
of your offsprings."
3. The Islamic social order takes
shape by means of a contract between the State and the individuals living in
its domain. In this contract, the life and property of the believers are
placed at the disposal of the state and in lieu of it, becomes the
responsibility of the state to provide a life of peace and plenty (life of
Jannat) to the individuals:
(9:111) "The Mu'mineen (those who profess Eemaan-belief in
Allah) and the Divine Order enter into a treaty; the Mu'mineen place their
persons and their wealth at the disposal of the Divine Order (sell them) and
the Divine Order guarantees a life of peace and plenty (life of Paradise) for
them in return."
In this life of Paradise are included all the basic
necessities of life, food, clothing, shelter etc. The Quran has introduced to
us the paradisiacal life as follows:
(20:118-119) "There is therein (enough provision) for you
not to go hungry, nor to go naked, nor to suffer from thirst from the sun's
heat". (Everything mentioned above is available without any undue
labour).
4. In this society every individual retains
for himself the proceeds of his labour according to his needs and gives over
the rest of it for fulfilling the needs of others:
(2:219) "(O Rasool!) They ask you as to how much (of their earnings) should they keep open for fulfilling the needs of the others; tell them whatever is over and above their (genuine) needs (16:71)". This system shall be established through the agency of the State; because the Rasoole has been ordained:
(7:199) "Get the surplus from them". (This is the natural result of the above said treaty covenant _ therefore the question of taking by force does not arise). Those who earn less than their needs, or those who are not capable of putting in labour, do not take it by way of charity but they claim it as a matter of their right, from the collected surplus:
(51:19) "In their wealth and possessions is the recognised
right of the needy and the disabled."
5. According to
the Economic System of the Quran, wealth cannot be accumulated. A severe
warning has been given against accumulating wealth:
(9:34-35) "O Rasool! These priests and monks, and their
followers who (in the guise of their self-made 'Shariat') consider the system
of capitalism as the will of Allah, and thus hoard heaps of gold and silver
and do not make them available to the usage of humanity, announce unto them a
grievous penalty. During the period of Divine System, these will be heated in
the fire of Jahannam (hell), heat will be produced out of that wealth and with
it their foreheads will be branded, their flanks and their backs: and this
fire shall mount to their hearts (104:6-7): They shall be told, this is the
treasure you had hoarded for yourself, so now taste (the treasure) you had
buried.
Wealthy cannot be allowed to circulate wealth amongst
themselves alone:
(59:7)
6. To meet emergent needs,
it is necessary for the people that whatever they have retained for their own
requirements, they shall also donate something out of it. This is known as
'Sadaqaat'. This will also not be an individual affair; it shall be carried
out under the System of the State. Thus the Rasoole was ordained:
(9:103) "Take their donations (out of their earnings) and
in association with other members, make arrangements for their education which
would purify them (by removing all doubts from their minds) and nourish them.
As they grow in their qualities, you should applaud them because your applause
will certainly bring them peace of mind. Allah is All-Hearing and
All-Knowing."
In some cases the avenues of usage of such emergency
needs have been prescribed by the Quran itself, when it is said:
(9:60) "About 'Sadaqaat' i.e. wealth which the state
spends for public welfare, it ought to be understood that its distribution
shall not mean personal benefit or satisfaction of the individual emotions,
but it is the right of those:
a) Who depend on others for their
nourishment i.e. those who, for some reason, are not able to earn
themselves
b) Whose business somehow or other comes to a
standstill.
c) For the remuneration of those who are entrusted with the
duty of collecting 'Sadaqaat' (the source of state revenue).
d) Whose
consolation of hearts' is required. It means that those people who are
prepared to join the Divine System but some impediments do not allow them to
take this course; they should be helped in the removal of these
impediments.
e) To get freedom for those fastened to the chains of
other's captivity (subjugation).
f) To help those who are under the
enemy's debt or penalty, and cannot manage to pay it off on their
own.
g) Also the wayfarers who are in need of money.
h) In
addition to the above, anything conducive and helpful to the general welfare
of humanity by the Divine System.
Described above are the codes laid
down by Allah based on knowledge and wisdom.
In this verse the item of
'in the Divine Cause' is very comprehensive. It includes all other avenues of
usage, which the Islamic State deems necessary.
Note: Amongst us the
above items are known as items of Zakaat expenditure. This is not correct. The
Quran has clearly described them as item of 'Sadaqaat' and not of 'Zakaat'.
Even the prevalent concept of 'Zakaat' itself is different from the Quranic
concept.
7. Earth (Land) is the basic source of
production. Because an Islamic State has the momentous responsibility of
provision of 'Zakaat' to fulfil, therefore this basic source of production
(the land) cannot remain in the ownership of individuals. Land remains under
the charge of the State, so that the needs of the individuals may get equally
fulfilled. In Surah Haa-Meem Sajdah (41st Chapter of the Quran) it is said:
(41:10) "He set on the earth mountains standing firm,
standing high above its surface, (which serve as means of water supply) and
gave it the capability to produce different items and with the change of four
seasons standardised** its produce correctly, for feeding its
inhabitants. (39:67) and (56:73-74).
Note: It has been clarified at
several places in the Quran, that the earth has been created to fulfil the
requirements of humanity. As an all-encompassing explanation of this topic is
not intended in this book, therefore it is not considered quoting all the
relevant references, however, see verses (55:10);
(56:63-73).
8. In the Economic System of Islam (except
those who are disabled) only that person has the right to receive who puts in
labour:
