Islam telah menjadikan peredaran mata wang di kalangan seluruh rakyat sebagai satu kewajipan, dan melarang sekeras-kerasnya penyekatan peredaran tersebut kepada sekumpulan orang tertentu dengan mengecualikan yang lain. Allah (SWT) berfirman:

Islam has made the circulation of currency between all citizens an obligation, and it has forbidden the restriction of such circulation to a certain group of people to the exclusion of others. Allah (swt) says:

“Supaya harta itu tidak hanya beredar di kalangan orang kaya di antara kamu.” [Al-Hashr: 7]

“Lest it circulates solely among the wealthy from amongst you.” [Al-Hashr: 7]

Sekiranya terdapat jurang yang amat besar antara individu dalam masyarakat dari segi pemenuhan keperluan, dan sekiranya masyarakat perlu dibina semula dari awal, atau jurang ini disebabkan oleh pengabaian atau sikap acuh tidak acuh terhadap pelaksanaan hukum-hukum Islam, maka Negara berkewajipan untuk memperbetulkan keadaan tersebut dengan memberikan bantuan kewangan kepada mereka yang memerlukan, sehingga keperluan asas mereka dipenuhi dan sehingga keseimbangan dalam agihan tercapai. Negara hendaklah berusaha menyediakan kedua-dua jenis harta, sama ada harta alih dan harta tak alih, kerana tujuannya bukan sekadar memenuhi keperluan seseorang buat sementara waktu, tetapi juga menyediakan sarana yang akan membantu individu dalam usahanya memenuhi keperluannya sendiri dalam jangka panjang. Sekiranya Negara kekurangan dana, dan hasilnya tidak mencukupi untuk mewujudkan keseimbangan tersebut dalam masyarakat, maka adalah tidak wajar baginya mengenakan cukai ke atas rakyatnya demi mencapai keseimbangan itu, kerana perkara ini bukanlah tanggungjawab semua orang Islam; sebaliknya Negara hendaklah berusaha menjana dana daripada sumber selain cukai, seperti harta rampasan perang dan harta awam, bagi mencapai keseimbangan tersebut. Oleh itu, setiap kali Negara merasakan wujudnya jurang dalam keseimbangan ekonomi masyarakat, Negara hendaklah menanganinya dengan memberikan bantuan kewangan daripada perbendaharaan kepada mereka yang memerlukan, dengan syarat dana daripada harta rampasan dan harta awam tersedia.

If there were an excessive disparity between individuals within society in terms of securing the needs, and if society needed to be rebuilt anew, or if this disparity was caused by neglect of or the indifference in the implementation of the Islamic rules, the State would be under obligation to redress the situation by handing out financial assistance to those in need, until these basic needs were satisfied, and until a balance in distribution was struck. The State should endeavour to provide both movable and immovable commodities, for its aim should not only be to temporarily fulfil one’s needs, but also to provide the means which would assist the individual in his quest to fulfil his own needs over the long term. If the State were short of funds, and if its revenues were insufficient to generate such a balance within society, it would be wrong for it to impose taxes on its citizens for the sake of bringing about such balance, for this matter is not the duty of all the Muslims; it should rather endeavour to generate funds from sources other than taxes, such as the war booties and public properties in order to bring about the balance. Therefore, whenever the State feels that there is a disparity in the economic balance within society, it should address this disparity by handing out financial assistance from the treasury to those in need, provided funds gained from booties and public properties were available.

Apabila Rasulullah ﷺ menyedari bahawa terdapat jurang kekayaan antara golongan Muhajirin dan golongan Ansar, Baginda ﷺ membahagikan harta rampasan yang diperoleh daripada Bani Nadheer hanya kepada golongan Muhajirin, bagi mewujudkan keseimbangan ekonomi. Telah diriwayatkan bahawa apabila Rasulullah ﷺ menawan Bani Nadheer secara aman dan kemudian mengusir orang-orang Yahudi dari situ, kaum Muslimin meminta Rasulullah ﷺ untuk membahagikan harta rampasan itu di antara mereka; maka Allah (SWT) menurunkan ayat-ayat berikut:

When the Messenger of Allah (pbuh) realised that there had been a disparity in wealth between the Muhajireen and the Ansar, He (pbuh) divided the booty gained from Bani Nadheer exclusively among the Muhajireen, in order to generate an economic balance. It has been reported ‘that when the Messenger of Allah (pbuh) peacefully conquered Bani Nadheer and then expelled the Jews from it, the Muslims asked the Messenger of Allah (pbuh) to divide the booty among them; so Allah (swt) revealed the following verses:

"Apa yang Allah kurniakan kepada Rasul-Nya daripada mereka, maka untuk itu kamu tidak mengerahkan sebarang ekspedisi." [Al-Hashr: 6]

“What Allah has bestowed on His Messenger from them, for this you have madeno expedition” [Al-Hashr: 6]

Maka Allah (SWT) telah menjadikan harta rampasan dari Bani Nadheer khusus untuk Rasulullah ﷺ, untuk dibelanjakan mengikut cara yang Baginda anggap sesuai. Rasulullah ﷺ membahagikannya di kalangan kaum Muhajirin dan tidak memberikan sebarang bahagian daripadanya kepada kaum Ansar kecuali kepada Abu Dajanah Sammak bin Kharsyah dan Sahl bin Haneef, yang kedua-duanya ketika itu miskin sama seperti kaum Muhajirin. Diriwayatkan daripada Ibnu Abbas bahawa Rasulullah ﷺ bersabda kepada kaum Ansar: "Jika kamu mahu, aku boleh meminta kamu berkongsi rumah dan harta kamu dengan kaum Muhajirin dan membahagikan harta rampasan ini di antara kamu; atau jika kamu mahu, kamu boleh menyimpan rumah dan harta kamu, dan aku tidak perlu memberikan kamu apa-apa daripada harta rampasan ini." Mendengar itu, kaum Ansar berkata: "Kami lebih suka berkongsi rumah dan harta kami dengan saudara-saudara kami dan biarlah mereka juga mendapat harta rampasan itu." Maka Allah (SWT) pun menurunkan wahyu-Nya:

So Allah (swt) had placed the wealth gained from Bani Nadheer exclusively at the disposal of the Messenger of Allah (pbuh), to spend in whichever way He deemed fit. The Messenger of Allah (pbuh) divided it among the Muhajireen and did not give any of it to the Ansar except to Abu Dajana Sammak ibn Kharsha and Sahl ibn Haneef who both were at that time poor just like the Muhajireen.’ It has been reported on the authority of Ibn Abbas that the Messenger of Allah (pbuh) said to the Ansar: “If you wish I could ask you to share your homes and your wealth with the Muhajireen and divide among you this booty, or if you wish you could keep your homes and your wealth and I shall not have to give you anything from this booty.” Upon this the Ansar said: ‘We would rather share our homes and wealth with our brothers and let them have the booty as well.’ Allah (swt) then revealed:

"Tetapi mereka mengutamakan orang lain atas diri mereka sendiri walaupun mereka sendiri dalam kesusahan" [Al-Hasyr: 9] Oleh itu, firman Allah (SWT):

“But they give them preference over themselves even though poverty was their own lot” [Al-Hashr: 9] Therefore, Allah (swt) saying:

“Supaya harta itu tidak hanya beredar di kalangan orang kaya di antara kamu.” [Al-Hashr: 7]

“Lest it circulates solely among the wealthy from amongst you.” [Al-Hashr: 7]

Maksudnya supaya ia tidak hanya beredar di kalangan orang kaya. Perkataan Arab "Doola" bermaksud sesuatu yang beredar atau berpindah tangan di kalangan manusia; ia juga merujuk kepada harta yang beredar; ini bermakna harta rampasan yang sepatutnya, mengikut hak, diberikan kepada golongan miskin untuk membantu mereka memperoleh rezeki, tidak boleh hanya beredar di kalangan orang kaya.

means lest it circulates only amongst the rich. The Arabic word “Doola” means the object that circulates or changes hands amongst people; it also refers to the circulated wealth; this means that the booty which by right should be granted to the poor to help them secure a living, should not be exclusively circulated among the rich.

Harta rampasan Bani Nadheer, yang merupakan sebahagian daripada dana Bait ul-Mal yang menjadi milik semua kaum Muslimin, telah dibahagikan secara eksklusif kepada golongan miskin sementara golongan kaya tidak diberi bahagian, bagi tujuan mewujudkan keseimbangan dalam pemenuhan keperluan asas dalam masyarakat. Pemberian bantuan kewangan daripada perbendaharaan dilaksanakan oleh Negara, dengan syarat dana tersebut tidak dikutip daripada kaum Muslimin, sebaliknya daripada harta rampasan perang dan hasil harta awam. Jika dana dikutip daripada kaum Muslimin, ia tidak boleh dibelanjakan untuk mewujudkan keseimbangan sedemikian. Pendekatan ini hendaklah diikuti pada setiap masa, kerana hukumnya terletak pada keumuman lafaz, bukan pada kekhususan sebab. Oleh itu, Khalifah mesti memastikan keseimbangan ekonomi dicapai dengan memberikan bantuan kewangan hanya kepada golongan miskin daripada dana perbendaharaan, yang menjadi milik semua kaum Muslimin, sekali gus memastikan keseimbangan ekonomi terpelihara. Namun, perkara ini tidak dianggap sebahagian daripada perbelanjaan tetap perbendaharaan, sebaliknya merupakan satu penyelesaian bagi situasi tertentu daripada dana tertentu.

The booty of Bani Nadheer, which is part of the funds of the Bait ul- Mal that belonging to all the Muslims, was exclusively shared among the poor while the rich were excluded, in order to strike a balance in the provision of the basic needs within the society. Handing out financial aid from the treasury is performed by the State, provided these funds have not been collected from the Muslims, but rather from the war booties and the public properties revenues. If the funds have been collected from the Muslims, it should not be spent on generating such a balance. This approach should be followed at all times, for the precept lies in the generality of expression not in the particularity of the cause. Therefore, the Khalifah must ensure that the economic balance is established by handing out financial assistance exclusively to the poor from the treasury’s funds, which belong to all the Muslims, thereby ensuring that economic balance is maintained. However, this is not considered to be part of the fixed expenditure of the treasury, but rather a remedy for a specific situation from specific funds.