Dought & clear, - The difference between zakaah and taxes, and the conditions of imposing taxes

What is the difference between zakaah and taxes, and is it permissible
to impose taxes? Is it obligatory to pay them?
Praise be to Allah.
Zakaah is one of the pillars of Islam which Allah, may He be exalted,
has enjoined upon the rich Muslims so as to achieve a kind of social
security, solidarity and financing some common interests, such as
jihad for the sake of Allah.
Allah, may He be exalted, has mentioned it alongside prayer in more
than one verse of the Qur'an, which confirms its importance. The fact
that it is obligatory is proven according to the Qur'an, Sunnah and
scholarly consensus.
With regard to the taxes that are decreed by the state and imposed on
the people, they have nothing to do with what Allah has enjoined upon
them of giving the zakaah of their wealth.
Taxes in general terms are a financial obligation imposed by the state
on people, from which the state spends on the public interest, such as
transportation, health, education and so on.
Taxes come under the heading of man-made systems, and are not
prescribed by Allah, may He be exalted. As for zakaah, it is divinely
ordained and it is one of the greatest acts of worship in Islam.
Some people do not pay zakaah on their wealth, because they think that
the taxes they pay to the state are sufficient, but this is not
permissible, because taxes are one thing and zakaah is something else
altogether.
The scholars of the Standing Committee for Issuing Fatwas said:
It is not permissible to regard the taxes that the owners of wealth
pay on their wealth as coming under the heading of the zakaah on that
on which it is obligatory to give zakaah. Rather it is obligatory to
give the zakaah ordained by Allah to those who are entitled to it
according to sharee'ah, as Allah, may He be glorified and exalted,
says (interpretation of the meaning):"As-Sadaqat (here it means Zakat)
are only for the Fuqara' (poor), and Al-Masakin (the poor)…"
[at-Tawbah 9:60].
End quote fromFataawa al-Lajnah ad-Daa'imah, 9/285.
The basic principle with regard to the imposition of taxes on people
is that it is haraam, and in fact is a major sin, for which the one
who does it is subject to the warning that he will never enter
Paradise. In the Prophet's Sunnah there is an indication that imposing
taxes is a greater sin than zina. This has been discussed previously
in the answer to question no. 39461.
It may be permissible in exceptional circumstances for the state to
impose taxes on the people, according to specific conditions, which
include the following:
1.That it should be imposed fairly, in the sense that the obligation
is fairly distributed among the people. So no group or class should be
burdened with it to the exclusion of another; rather it should be
imposed on the wealthy, each according to his wealth. It is not
permissible to impose it on the poor or to treat the poor and the rich
equally in this regard.
2.The bayt al-maal (which nowadays is known as the state treasury)
should be empty. But if the state is rich in resources, it is not
permissible to impose taxes on the people; in that case taxes would
come under the heading ofmukoos(levies) which are haraam and are
regarded as major sins.
3.That should be in exceptional cases where it is required to ward off
some harm. It is not permissible to make this an ongoing system at all
times.
Inal-Mawsoo'ah al-Fiqhiyyah(8/247) it says that the resources of the
bayt al-maal include the following:
Taxes imposed on the people for their own interests, whether that is
for jihad or otherwise. They should not be imposed on them unless what
is in the bayt al-maal is not sufficient and it is a case of
necessity. Otherwise it is an illegitimate source of revenue. End
quote.
There are many permissible and legitimate sources of revenue for the
bayt al-maal of the Muslims. They have been discussed previously in
the answer to question no. 138115.
If the Muslims follow these guidelines, Allah, may He be exalted, will
make them independent of means and they will have no need to impose
taxes except in very rare circumstances.
4.(The revenue) should be spent in the real interests of the ummah;
nothing of it should be spent in acts of disobedience towards Allah or
anything that is not in their interests, such as money that is spent
on actors, artists and sports players.
Shaykh Ibn Jibreen (may Allah have mercy on him) said:
With regard to paying the taxes imposed by governments, such as sales
tax, income tax, taxes on industry and on workers, and so on, this is
a matter that is subject to ijtihaad. If the state collects taxes
instead of the obligatory zakaah that merchants and the like should
pay, then it must be paid. If it collects taxes in addition to zakaah,
but the bayt al-maal needs to finance essential interests such as
schools, bridges and mosques, and to pay civil servants, it is
permissible to pay it and it is not permissible to withhold it.
But if the state takes taxes from its citizens other than zakaah, and
wastes it on extravagance, corruption, idle leisure and other haraam
things, and it does not spend it on legitimate interests, such as
those who are entitled to zakaah, then it is permissible to conceal
wealth and profits so as not to give them haraam wealth and help them
in doing haraam things. Allah, may He be exalted, says (interpretation
of the meaning):"but do not help one another in sin and transgression"
[al-Maa'idah 5:3]. End quote.
Shaykh al-Albaani (may Allah have mercy on him) said, discussing the
difference between the public interest and innovated interests:
The public interest (al-maslahah al-mursalah) is completely different
from so-called "good innovation" (bid'ah hasanah). The public interest
is for the purpose of achieving some interest dictated by place and
time, that is approved of by Islam. In this regard, Imam ash-Shaatibi
confirmed that it is Islamically permissible to impose taxes that are
different from the taxes that are imposed nowadays in many, if not
all, Muslim countries on the basis of unclear, ambiguous laws, in
imitation of the kuffaar who were deprived of the blessing of
following the path of Allah that is based on the Book of Allah and the
Sunnah of His Prophet (blessings and peace of Allah be upon him). For
those who were deprived of the guidance of the Qur'an and Sunnah, it
became a necessity to draw up for themselves a specific system and to
promulgate laws to deal with their problems. But for the Muslims,
Allah caused them to have no need of such things, by virtue of the
Book which He sent down to them and by virtue of what the Messenger of
Allah (blessings and peace of Allah be upon him) explained to them.
Hence it is not permissible for the Muslims to replace sharee'ah with
man-made laws, lest the words of Allah,"Would you exchange that which
is better for that which is lower?" [al-Baqarah 2:61]become applicable
to them. So it is not permissible under any circumstances to impose
taxes as a fixed, immutable law, as if it is a law divinely revealed
from heaven for all time. Rather the kind of taxes that it is
permissible for the Muslim state to impose is in specific
circumstances that the state is going through. I think that this
example is the one that was given by Imam ash-Shaatibi: If a Muslim
country is attacked, and there are no funds in the state treasury to
prepare and equip armies to ward off that attack by the enemies of
Islam, then in such circumstances the state may impose a specific tax
on particular people who can afford to pay what is imposed on them.
But that should not become a binding tax and established law -- as we
stated above. Once the passing reason, which is the kaafir attack and
the need to defend the Muslim land, is no longer applicable, then the
taxes are waived from the Muslims, because the reason for which the
taxes were imposed is no longer present. The ruling -- as the fuqaha'
stated -- is connected to the reason for it: if the reason exists then
the ruling applies, but when it is no longer present, the ruling no
longer applies. The reason or cause that makes this obligatory duty
essential is no longer present, and when it has disappeared the taxes
should also disappear.
To sum up: there are no taxes that should become part of Islamic law
and regulations; rather the Muslim state may impose specific taxes in
specific circumstances, and when circumstances change, the taxes
should be abolished. End quote.
http://audio.islamweb.n et /audio?page=FullContent &audioid=109346-44k
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
Everything that is taken unlawfully is like a tax, and is haraam. It
is not permissible for anyone to take his brother's wealth unlawfully,
as the Prophet (blessings and peace of Allah be upon him) said: "If
you sell fruit to your brother then the crop (on the tree) fails, it
is not permissible for you to take anything of it (his brother's
money). On what basis would you consume your brother's wealth
unlawfully?" But the Muslim is required to hear and obey; he should
listen to those in authority and obey those in authority. If they ask
him for money for such matters, he should give it to them. Then if he
has a right to it, he will find it restored (i.e., on the Day of
Resurrection), and if it he does not have any right to it, in that it
was taken from him in a justifiable manner, then there will be nothing
to be settled. What matters is that what we are obliged to do is to
hear and obey with regard to those in authority. The Prophet
(blessings and peace of Allah be upon him) said: "Hear and obey, even
if your back is beaten and your wealth is taken." It is not
permissible to take these matters as an excuse to criticize those in
authority and to slander them in gatherings and the like. We should be
patient and whatever we do not get in this world we will get in the
Hereafter.

Islamic Culture in Muslim Society: Morality and Ethics in Islam(Moral Stories)

A culture is a set of habits, rules and regulations, which a group of
people follows as part of their lives.
Islamic culture is how we should behave. It is the way Muslims are
taught to live and is based on the two sources of Noble Qur'an and
Hadith. A Muslim should understand and practice this knowledge, since
when these two sources are combined; we have the way and means to lead
a life, which will lead to perfection and contentment.
There are countless examples of what we should do and how we should
act, but the essence of all these actions is having good Akhlaq.
To have good Akhlaq (Morality, Moral Values), you have to follow a
very simple rule. Prophet Isa (as), Prophet Muhammad (saw) and Imam
Ali (as) have all emphasized one message and that is:Treat others the
way you would like them to treat you.
This just means to have consideration, whether it is family, other
relatives, or friends.
Whenever you meet others you are carrying the flag of Islam. This
means people will look at you and say, "This is how Muslims behave".
Whenever you do an action, ask yourself, "Would Prophet Muhammad (saw)
and Imam Ali (as)do that?" Then think about your answer before you
perform the action.
Prophet Muhammad (saw)was once asked why he came to the world, what
was his purpose? He replied, "I have been sent to complete the
nobility of your character."
This means that the main purpose of Prophet Muhammad (saw) was to
improve and perfect the Islamic Culture, the noble character of a
person and thus the community.
It is very important that we should have a good Islamic Culture at
home, since this is where the foundation is set for growing children.
We should make sure that we all recite Salaat on time. If possible we
should pray Salaat-e-Jamaat (Congregational Prayer) at home, with the
father leading and the children following. The mother should teach the
girls the importance of wearing Hijaband the parents should explain
about music and dance, and all the other habits, which Islam
discourages.
Some parents tell their children not to fast during examinations. This
makes the children feel that fasting can be missed for such reasons
and reduces its importance. How can you blame the children, when it is
the parents who encourage them? The point that people do not realize
is that if you obey Allah (SWT), He will help you. Allah (SWT) has
said that for every 1 step you take towards Him, He will take 10 steps
towards you. So make a Niyyat (intension) and fast. Do not look at
fasting as if it is going to harm you, but think that it will help
your concentration, it will help you to study, and you soon see how
well you can actually do.
We must make Islamic Culture part of our day-to-day lives, not just
something we put on for the mosque, or for Madressa. Only then will we
benefit both in this life, and the next.
Once Imam Ali (as) was asked, who is a believer? He answered as to
what the characteristics of a believer should include,
1.The believer is one with whom peoples' life, wealth and dignity are safe.
2.When powerful, he forgives easily. He is generous in appropriate ways.
3.His behavior is gentle. His actions and walk reflect modesty.
4.People enjoy his affection and calmness. He is ready to bear pain in
order to comfort others.
5.In friendship he is sincere. He honors his promises.
6.He helps the oppressed and is concerned about the deprived. He does
not abandon those in distress; he tries to relieve their burdens.
7.He respects the rights of those who are absent. He accepts the
apologies of those at fault.
8.He assists those who have assisted him.
9.He does not divulge (tell) peoples' secrets. He does not inquire
into secret affairs, which do not concern him.
10.He sets a good example for those who succeed him.
11.His good deeds are not performed for the sake of being boastful.
12.He does not fall into the same difficulty twice.

Morality and Ethics in Islam: Islamic Culture in Muslim Society(Moral Stories)

The word "morality" comes from the Latin word moralitas meaning
"manner, noble character and proper behavior". Morality generally
refers to a code of conduct, that an individual, group or society hold
as authoritative, in distinguishing right from wrong. Immorality is
the active opposition to morality, while amorality is not admitting of
moral distinctions or judgments; neither moral nor immoral or lacking
moral sensibility; not caring about right and wrong.
Ethics, also known as moral philosophy, is a branch of philosophy that
addresses questions about morality that is, concepts such as good and
evil, right and wrong, virtue and vice, justice, etc. Ethics in Islam
or True Islamic code of ethics provides basic concepts which gives
humanity a strong platform on which they can lay their lives according
to the teaching of Noble Qur'an and Prophet's Sunnah.
Islam as a comprehensive way of life encompasses a complete moral
system that is an important aspect of its world-view. We live in an
age where good and evil are often looked at as relative concepts.
Islam however, holds that moral positions are not relative and
instead, defines a universal standard by which actions may be deemed
moral or immoral.
A major goal of Islam is to provide mankind with a practical and
realistic system of life based on good by which he can conduct his
life. It calls upon mankind not only to practice virtue but to
establish it and to eradicate all that is harmful. It seeks the
supremacy of one's conscience in all matters, so that what is harmful
cannot gain the upper hand in either an individual or a society. Those
who respond to this call are known as Muslims, which literally means
those who have submitted to God (Allah). The sole object of the
resulting community of Muslims ( Muslim Ummah) is the undertaking of
an organized effort to establish what is good and to fight and
eradicate what is evil and harmful.
Morality is one of the fundamental sources of a nation's strength,
just as immorality is one of the main causes of a nation's decline.
Hence, Morality is one of the cornerstones of Islam. Morality in Islam
has established some universal fundamental rights for humanity as a
whole, which are to be observed in all circumstances. Islam's moral
system is striking in that it not only defines morality, but also
guides the human race in how to achieve it, at both an individual as
well as a collective level. Thus, everything that leads to the welfare
of the individual and the society is morally good in Islam, and
whatever is harmful is morally bad.
Given its importance in a healthy society, Islam supports morality and
matters that lead to it and stands in the way of corruption and
matters that lead to it. The Islamic moral principles therefore,
appeal naturally to the human intellect, while elevating the pursuit
of morality to the level of worship. This is because Islam holds every
action that is done with the goal of attaining of God's pleasure to be
worship. The Guardian and Judge of all deeds is God Himself.
The concept of morality in Islam centers around certain basic beliefs
and principles. Among these are the following: (1) God is the Creator
and Sustainer of the Universe and Source of all goodness, truth and
beauty. (2) Man is a responsible, dignified and honorable agent of his
Creator. (3) God has put everything in the heavens and the earth in
the service of mankind. (4) By His Mercy and Wisdom, God does not
expect the impossible from man or hold him accountable for anything
beyond his power. Nor does God forbid man to enjoy the good things of
life. (5) Moderation, practicality and balance are the guarantees of
high integrity and sound morality. (6) All things are permissible in
principle except what is singled out as obligatory, which must be
observed, and what is singled out as forbidden, which must be avoided.
(7) Man's ultimate responsibility is to God and his highest goal is
the pleasure of his Creator.
From an Islamic perspective, the purpose of human life is to worship
God, by leading this worldly life in harmony with the Divine Will, and
thereby achieve peace in this world, and everlasting success in the
life of the hereafter. Muslims look to Noble Qur'an and the Traditions
of Holy Prophet Muhammad (saw) as their moral guides. Muslims believe
that true happiness occurs when you are God-conscious and submissive
to God's will. Freedom is freedom from human desires and man-made
ideals. Through prayer and fasting, self-discipline and self-control
become a focus of many Muslims. This also is a foundation for human
dignity.
Almighty Allah (SWT) sums up righteousness in verse 177 of Surat Al
Baqarah as follows:
"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 keep up prayer and pay the
poor-rate; 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 evil)." (Noble Qur'an, 2:177)
This verse teaches us that righteousness and piety is based before all
else on a true and sincere faith. The key to virtue and good conduct
is a strong relation with God, who sees all, at all times and
everywhere. He knows the secrets of the hearts and the intentions
behind all actions. Therefore, Islam enjoins moral behavior in all
circumstances; God is aware of each one when no one else is. It may be
possible to deceive the world, but it's not possible to deceive the
Creator. The love and continuous awareness of God and the Day of
Judgment enables man to be moral in conduct and sincere in intentions,
with devotion and dedication:
"Indeed, the most honorable among you in the sight of God is the most
pious." (Noble Qur'an, 49:13)
The guiding principle for the behavior of a Muslim is what Noble
Qur'an refers to as virtuous deeds. This term covers all deeds, not
just the outward acts of worship.
Some of the most primary character traits expected of a Muslim are
piety, humility and a profound sense of accountability to God. A
Muslim is expected to be humble before God and with other people.
Islam also enjoins upon every Muslim to exercise control of their
passions and desires. Gratitude in prosperity, patience in adversity,
and the courage to uphold the truth, even when inconvenient to
oneself, are just some of the qualities that every Muslim is
encouraged to cultivate.
Islam warns against vanity and excessive attachment to the ephemeral
pleasures of this world. While it is easy to allow the material world
to fill our hearts, Islam calls upon human beings to keep God in their
hearts and to use the material world in moderation and in accordance
with God's guidance. The Glorious Qur'an says:
"The Day whereon neither wealth nor sons will avail, but only he (will
prosper) that brings to Allah a sound heart." ( Noble Qur'an:
26:88-89)
Charityis one of the most commendable acts in Islam. In fact, Zakah,
the annual charity that is obligatory on every Muslim who has accrued
wealth above a certain level.
Morality in Islam addresses every aspect of a Muslim's life, starting
with as simple as a smile that counts as charity all the way up to
defending the oppressed, from simple greetings to international
relations. It is universal in its scope and in its applicability.
Backbitingis a terrible vice in Noble Qur'an. Killing innocent is
strictly prohibited in Noble Qur'an. Women are equal to men in
humanity but they have different responsibilities.
A Muslim is expected to not only be virtuous, but to also enjoin
virtue. He/She must not only refrain from evil and vice, but must also
actively engage in asking people to eschew them. In other words, they
must not only be morally healthy, but must also contribute to the
moral health of society as a whole.
Some people who say they are acting in the name of religion may
misunderstand their religion or practice it wrongly. For this reason,
it is a mistake to form any idea of that religion from the activities
of these people. The best way to understand Islam is through its
authentic source.
The authentic source of Islam is Noble Qur'an and Prophet's Sunnah;
and the model of morality in Noble Qur'an is completely different from
the image of it formed in the minds of some westerners. Noble Qur'an
is based on the concepts of morality, love, compassion, mercy,
modesty, self-sacrifice, tolerance and peace and a Muslim who truly
lives according to these moral precepts is highly refined, thoughtful,
tolerant, trustworthy and accommodating. To those around him he gives
love, respect, peace of mind and a sense of the joy of life.
All this shows that the moral teaching offered to humanity by Islam is
one that will bring peace, prosperity, happiness and justice to the
world. The barbarism that is happening in the world today under the
name of "Islamic Terrorism" is completely removed from the moral
teachings of Noble Qur'an; it is the work of ignorant, criminals who
have nothing to do with religion.
On this Moral Stories website, we have listed a large collection of
moral stories covering different aspects of Morality and Ethics in
Islam or Islamic Morals and Practices. These moral stories cover the
broad spectrum of a Muslim's personal moral conduct as well as their
social responsibilities.

Fathwa, - Niqab as Sunnah doesn’t make sense to me…

Question:
Is it proper to refer to actions of the wives of the Holy Prophet
(sallalaho alaihe wassalam) as "Sunnah" actions? I ask because some
sisters refer to wearing niqab as Sunnah but that doesn�t make sense
to me. I understand if they said it is a sunnah of the wives of the
prophet, but Sunnah (with a capital) doesn�t make sense to me!
Answer:
Assalamu alaykum
In the name of Allah the Inspirer of truth
Sunna is a way that is followed in the din. It includes the way
followed by the Messenger of Allah (upon him be peace), whether it was
something he did himself or told others to do or approved of in others
(as in the case in question).
As for the niqab, it is more than just a "Sunna" in your understanding
of the word. It has been considered wajib by many scholars.