1. Tamim al-Dari shi ne mutum na farko da ya kawo fitilu daga Dimashƙu domin masallaci, ya rataya su a bangonsa. Wannan ya faranta wa Manzon Allah ﷺ rai, sai ya yabe shi ya ce: “Ka haskaka masallacinmu, Allah ya haskaka maka.” 2. Gina masallatai wajibi ne a kan Dawlar Musulunci: Gina masallatai wajibi ne a kan Dawlar Musulunci, kuma aiki ne mandub ga daidaikun mutane. Wannan aiki na mandub ba ya buƙatar kafa ƙungiyoyin sadaka, kamar yadda wasu Musulmi suka yi a zamanin nan. Aikin mandub dole ne a yi shi cikin ƙa'idojin da Musulunci ya halatta kawai. Don haka gina masallaci ta hanyar karɓar bashi daga banki wanda ya ƙunshi riba haramun ne haramtacce.

1. Tamim al-Dari was the first man to bring from Damascus lamps for the mosque which he hung to its walls. This pleased the Messenger of Allah (saw) and he (saw) praised him by saying, “You have illuminated our mosque, may Allah cast His light upon you.” 2. The building of mosques is a duty upon the Islamic State: Building mosques is a duty upon the Islamic State and a mandub act upon the individuals. This mandub act does not necessitate the establishment charity associations, as some Muslims have engaged in nowadays. The mandub act must only be done within the permitted rules of Islam. So to build a mosque by getting a loan from the bank which involved riba is strictly forbidden.

3. Kashe zakkah a kan masallatai: Haramun ne a kashe kudaden zakkah a kan masallatai, domin Allah (SWT) ya takaita yadda ake amfani da zakkah zuwa nau'o'i takwas da aka ambata a cikin Alkur'ani. Yana cewa, "???" [TMQ : ] Ayar ta keɓe waɗannan nau'o'in a fili a matsayin waɗanda suka cancanci karɓar rabo daga zakkah, kuma babu ambaton masallatai a cikinsu. Kalmar 'fi sabilillah' (a hanyar Allah) a cikin ƙa'idar Shari'ah tana nufin jihadi kawai wanda aka halatta. Bugu da ƙari, zakkah ibada ce da bai kamata a yi mata tunani ba, haka nan bai kamata a yi tunani a kan yadda ake amfani da ita ba, saboda ƙa'idar Shari'ah ta ce: Asalin ibadodi, abinci da tufafi shi ne cewa ba a tambayar hukuncinsu. Watau, ya kamata a ɗauki hukuncinsu yadda suke ba tare da wata hujja ta hankali ba.

3. Spending the zakat on the mosques: It is forbidden to spend the zakat funds on the mosques, for Allah (swt) has restricted the disposal of zakat to the eight categories mentioned in the Qur’an. He (swt) says, “???” [TMQ : ] The verse has clearly singled out these categories as being the ones eligible to receive a share of the zakat, and there is no mention of the mosques among them. The phrase ‘fi sabilillah’ (in the way of Allah) in Shari‘ah terminology refers solely to the lawful Jihad. Besides, the zakat is an act of worship that should not be reasoned, nor should the disposal of it be reasoned either, this is so because the Shari‘ah principle states: The basis of the rituals, food and clothing is that they are unquestionable. i.e. their rules should be taken as they are without any reasoning.

3. Tara kuɗin zakka a masallatai: Haramun ne a tara kuɗin zakka a masallatai ba tare da izinin Khalifa ba tukuna; kuma idan babu Khalifa, aikin masallaci game da zakka zai takaita ne ga shiryar da Musulmi da kuma ƙarfafa su su yi aiki don kafa Khilafah da naɗa Khalifa, tare da ƙarfafa su su aiwatar da aikin zakka ta hanyar ba da ita kai tsaye ga rukunin mutanen da suka cancanta waɗanda Allah (swt) ya ambata a cikin Alƙur'ani. Duk da haka, an halatta ga wanda ya wajaba masa zakka ya wakilta wani mutum amintacce, ko shi Imam ne ko wani, ya raba zakkar da ta wajaba a madadinsa, muddin ana kashe zakkar ne kawai a kan rukunin nan takwas da aka ambata a ayar. Haramun ne a zahiri a wakilta aikin raba zakka ga ƙungiyoyi, ƙungiyoyin jama'a, jam'iyyu ko ƙungiyoyin agaji. Duk da haka, an halatta a wakilta mutanen da ke cikin irin waɗannan ƙungiyoyi a matsayinsu na daidaikun mutane, saboda dokokin wakilci a Shari'ar Musulunci sun shafi daidaikun mutane ne kawai, ba ƙungiyoyi ba. Dole ne mu yi gargaɗi a nan cewa kafa abin da ake kira ƙungiyoyin agaji haramun ne a Musulunci; bidi'a ce da mulkin mallaka na kafirai ya kawo mana, kuma an tsara ta ne don raba addini da siyasa, inda aikin siyasa zai kasance a hannun 'yan siyasa, aikin agaji kuma a hannun malamai, kuma wannan ya saɓa wa dokokin Musulunci. Ba daidai ba ne a ce kafa ƙungiyoyin agaji halal ne idan babu Khilafah. Wasu mutane ma suna amfani da ayar, "Ku taimaki juna a kan aikin alheri da taƙawa." [TMQ : ] don goyon bayan hujjojinsu. Wane ne ya ce kafa ƙungiyoyin agaji aiki ne na birr (alheri)? Hakika aiki ne na ɓarna; kuma shaida a kan haka tana cikin sauran ayar, inda Allah yake cewa: "Kada ku taimaki juna a kan zunubi da ta'addanci." [TMQ : ] Mutum zai iya cewa: idan waɗannan ƙungiyoyi ba su wanzu ba, to wa zai taimaki talakawa da mabuƙata?

3. Collecting zakat funds in the mosques: It is forbidden to collect the zakat monies in the mosques without the prior permission of the Khaleefah; and in the absence of the Khaleefah, the role of the mosque would be restricted, as far as the duty of zakat is concerned, to directing the Muslims and exhorting them towards acting to establish the Khilafah and to appoint a Khaleefah, as well as exhorting them to establish the duty of zakat by handing it directly to the eligible categories which Allah (swt) mentioned in the Qur’an. However, it is permitted for the one who becomes liable for zakat to delegate an individual whom he trusts, whether he were the Imam or someone else, to dispose of the due zakat on his behalf, provided the zakat is spent exclusively on the eight categories mentioned in the verse. It is absolutely forbidden to delegate the duty of distributing the zakat to associations, groups, parties or charity organisations. It is, however, permitted to delegate individuals belonging to such associations in an individual capacity, because the rules of delegation in the Islamic Shari‘ah applies only to individuals and not to the groups. We must warn here that the establishing of the so called charity organisations is forbidden in Islam; it is an innovation which was brought to us by the disbelieving colonialists and designed to separate the deen from politics, leaving the political work in the hands of the politicians and the charity work in the hands of the clergy, and this contradicts the rules of Islam. It is wrong to claim that the establishment of charity organisations is permissible in the absence of the Khilafah. Some people even use the verse, “And cooperate on the goodness and the piety.” [TMQ : ] to back their arguments. Who said that the formation of charity organisations is an act of birr (goodness)? It is rather a mischievous act; and evidence of this is expressed in the remainder of the verse, “And do not cooperate on the sin and the aggression.” [TMQ : ] One might say that if these organisations did not exist, who would help the poor and the needy?

Batun da ake magana a kansa yana shafar hukunce-hukuncen Shari'ah da ibadodi, ba jin dadin zuciya da motsin rai da ke sa a take Shari'ah ba. Dangane da talakawa da mabukata, Musulunci ya wajabta wa Musulmi ya ba su sadaqah, kuma ya sanya wa Musulmi zakka ta zama wajibi a gare su su ba su. Ma, rashin Daular Musulunci ne ke sa wa talakawa da mabukata wahalar samun zakka yadda ya kamata, a tsari mai dorewa, a duk lokacin da duk wanda ke bukata ya same ta. Saboda haka, Musulmi ya kamata, cikin biyayya ga Allah (SWT), ya mayar da hankalinsu wajen kafa Daular Khilafah da kawar da sarakunan da ke ba da hadin kai, maimakon raba aikin nan kamar yadda wasu jahilai daga cikinsu suka yi ikirari, su saba wa umarnin Allah (SWT), don haka su zama masu zunubi kamar sarakunan, domin su ma za su kasance suna aiwatar da wani hukunci banda hukuncin Allah (SWT). Haka kuma an haramta biyan zakka ga sarakuna, domin suna mulki da abin da ba shi ne abin da Allah (SWT) ya saukar ba.

The point at issue here concerns the Shari‘ah rules and the acts of worships, not the sentiments and high feelings at the expense of violating the Shari‘ah. As for the poor and the needy, Islam has made it mandub for the Muslims to give them sadaqah and made it compulsory upon the Muslims to give the zakat to them. In fact, it is the absence of the Islamic State that makes it difficult for the poor and needy to receive the zakat properly, in an organised and continuous way, whenever and whoever needs it. The Muslims should, therefore, in obedience to Allah (swt) concentrate their efforts on establishing the Khilafah State and removing the collaborating rulers, rather than split the duties as some ignorant among them have claimed, and disobey the command of Allah (swt), thus becoming sinful just like the rulers, for they too would be implementing other than the rule of Allah (swt). It is also forbidden to pay the zakat to the rulers for they rule by other than what Allah (swt)

...kuma saboda Allah ya bayyana (wahayi) ba su da wani halastaccen izini na karɓar zakka ko wasu kuɗaɗe.

has revealed and they therefore have no legitimate mandate to collect the zakat or any other funds.