1. Tamim al-Dari alikuwa mtu wa kwanza kuleta taa kutoka Dameski kwa ajili ya msikiti, ambazo alizining'iniza kwenye kuta zake. Jambo hili lilimpendeza Mjumbe wa Allah ﷺ, naye ﷺ akamsifu kwa kusema: “Umeliangazia msikiti wetu, Allah na akumulikie nuru Yake.” 2. Ujenzi wa misikiti ni wajibu juu ya Dola ya Kiislamu: Ujenzi wa misikiti ni wajibu juu ya Dola ya Kiislamu, na ni jambo la mandubu kwa watu binafsi. Jambo hili la mandubu halilazimishi kuanzishwa kwa jumuiya za hisani, kama baadhi ya Waislamu wanavyofanya siku hizi. Jambo la mandubu lazima lifanywe ndani ya kanuni zinazoruhusiwa katika Uislamu pekee. Kwa hiyo, kujenga msikiti kwa kukopa kutoka benki kunakohusisha riba ni marufuku kabisa.

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. Kutumia zakat kwa ajili ya misikiti: Ni haramu kutumia fedha za zakat kwa ajili ya misikiti, kwa sababu Allah (swt) amezuia matumizi ya zakat kwenye makundi manane yaliyotajwa katika Qur'an. Anasema (swt), "???" [TMQ : ] Aya hiyo imeyataja wazi makundi haya kuwa ndiyo yenye haki ya kupokea sehemu ya zakat, na hakuna kutajwa kwa misikiti miongoni mwao. Neno 'fi sabilillah' (katika njia ya Allah) katika istilahi ya Shari'ah linamaanisha jihadi halali pekee. Zaidi ya hayo, zakat ni ibada ambayo haipaswi kufanyiwa mantiki, wala matumizi yake hayapaswi kufanyiwa mantiki, kwa sababu kanuni ya Shari'ah inasema: Msingi wa ibada, chakula na mavazi ni kwamba hayahojiwi. Yaani, hukumu zake zichukuliwe kama zilivyo bila kufanyiwa mantiki.

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. Kukusanya fedha za zakat msikitini: Ni haramu kukusanya fedha za zakat msikitini bila idhini ya awali ya Khalifa; na pale Khalifa asipokuwepo, nafasi ya msikiti katika suala la zakat itakuwa ni kuwaelekeza Waislamu na kuwahimiza kuchukua hatua za kuanzisha Khilafah na kumteua Khalifa, pamoja na kuwahimiza kutekeleza wajibu wa zakat kwa kuikabidhi moja kwa moja kwa makundi wastahiki ambayo Allah (SWT) ameyataja katika Qur’an. Hata hivyo, inaruhusiwa kwa mtu aliye na wajibu wa kutoa zakat kumwakilisha mtu anayemwamini, awe Imamu au mwingine, ili asimamie usambazaji wa zakat inayostahili kwa niaba yake, mradi zakat hiyo itumike kwa makundi manane pekee yaliyotajwa katika aya hiyo. Ni haramu kabisa kukabidhi jukumu la kusambaza zakat kwa vyama, vikundi, makundi ya kisiasa au mashirika ya kutoa misaada. Hata hivyo, inaruhusiwa kuwakilisha watu binafsi wanaotoka katika vyama kama hivyo kwa uwezo wao binafsi, kwa kuwa kanuni za uwakilishi katika Shari‘ah ya Kiislamu zinahusu watu binafsi pekee na si makundi. Ni lazima hapa tuonye kwamba kuanzisha mashirika yanayoitwa ya kutoa misaada ni jambo lililokatazwa katika Uislamu; ni bid‘ah iliyoletwa kwetu na wakoloni makafiri, iliyokusudiwa kutenganisha dini na siasa, kwa kuacha kazi ya kisiasa mikononi mwa wanasiasa na kazi ya kutoa misaada mikononi mwa viongozi wa dini, jambo ambalo linapingana na kanuni za Uislamu. Si sahihi kudai kwamba kuanzishwa kwa mashirika ya kutoa misaada kunaruhusiwa wakati Khilafah haipo. Baadhi ya watu hata hutumia aya isemayo: “Na shirikianeni katika wema na uchamungu.” [TMQ : ] kuunga mkono hoja zao. Ni nani aliyesema kwamba kuundwa kwa mashirika ya kutoa misaada ni tendo la birr (wema)? Ni kitendo cha uovu; na ushahidi wa hili umeelezwa katika sehemu iliyobaki ya aya, "Wala msishirikiane katika dhambi na uadui." [TMQ : ] Mtu anaweza kusema kwamba kama mashirika haya yasingekuwepo, nani angewasaidia maskini na wahitaji?

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?

Suala lililopo hapa linahusu hukumu za Shari‘ah na ibada, si hisia na mihemko ya moyo kwa gharama ya kukiuka Shari‘ah. Kuhusu maskini na wahitaji, Uislamu umewawekea Waislamu kuwa ni mandub (inapendekezwa) kuwapa sadaka, na umewalazimisha Waislamu kuwapa zakat. Kwa hakika, ni kutokuwepo kwa Dola ya Kiislamu ndiko kunakofanya iwe vigumu kwa maskini na wahitaji kupokea zakat ipasavyo, kwa utaratibu wa kupangwa na kuendelea, wakati wowote na kwa yeyote anayehitaji. Kwa hiyo, Waislamu wanapaswa, kwa utii kwa Allah (swt), kujikita katika juhudi zao za kuanzisha Dola ya Khilafah na kuwaondoa watawala washirikina, badala ya kugawanya majukumu kama wanavyodai baadhi ya wajinga miongoni mwao, na hivyo kuasi amri ya Allah (swt) na kuwa wenye dhambi kama watawala wenyewe, kwa kuwa nao pia wangekuwa wanatekeleza utawala usio wa Allah (swt). Pia ni haramu kulipa zakat kwa watawala, kwa kuwa wao wanatawala kwa yasiyokuwa aliyoteremsha Allah (swt).

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)

na kwa kuwa wamefichua, basi hawana mamlaka halali ya kukusanya zakat wala fedha nyingine yoyote.

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