Uislamu umefanya mzunguko wa sarafu baina ya raia wote kuwa wajibu, na umekataza kuufunga mzunguko huo kwa kundi fulani la watu kwa kuwatenga wengine. Allah (SWT) anasema:

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:

“Ili lisizunguke miongoni mwa matajiri pekee kati yenu.” [Al-Hashr: 7]

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

Ikiwa kungekuwa na tofauti kubwa kupita kiasi kati ya watu ndani ya jamii katika kupata mahitaji yao, na ikiwa jamii ingehitaji kujengwa upya upya, au ikiwa tofauti hii ingesababishwa na kupuuzwa kwa, au kutojali katika utekelezaji wa, hukumu za Kiislamu, Dola ingekuwa na wajibu wa kurekebisha hali hiyo kwa kutoa msaada wa kifedha kwa wale wanaohitaji, hadi mahitaji haya ya msingi yatimizwe, na hadi usawa katika ugawaji ufikiwe. Dola inapaswa kujitahidi kutoa bidhaa zinazohamishika na zisizohamishika, kwa kuwa lengo lake lisiwe tu kutimiza mahitaji ya mtu kwa muda, bali pia kutoa njia zitakazomsaidia mtu katika harakati zake za kutimiza mahitaji yake kwa muda mrefu. Ikiwa Dola ingekosa fedha, na mapato yake yasingetosha kuleta usawa huo ndani ya jamii, itakuwa si sahihi kwake kuwatoza raia wake kodi kwa ajili ya kuleta usawa huo, kwa kuwa jambo hili si wajibu wa Waislamu wote; badala yake inapaswa kujitahidi kupata fedha kutoka vyanzo vingine visivyo kodi, kama vile ngawira za vita na mali za umma, ili kuleta usawa huo. Kwa hiyo, wakati wowote Dola inapohisi kuwepo kwa tofauti katika usawa wa kiuchumi ndani ya jamii, inapaswa kushughulikia tofauti hiyo kwa kutoa msaada wa kifedha kutoka hazina ya umma kwa wale wanaohitaji, mradi fedha zilizopatikana kutoka ngawira na mali za umma zipo.

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.

Wakati Mjumbe wa Allah ﷺ alipogundua kwamba kulikuwa na tofauti ya utajiri kati ya Muhajirina na Answar, aligawa ngawira iliyopatikana kutoka Bani Nadheer kwa Muhajirina peke yao, ili kuleta usawa wa kiuchumi. Imepokewa kwamba wakati Mjumbe wa Allah ﷺ alipoiteka Bani Nadheer kwa amani kisha akawafukuza Mayahudi kutoka huko, Waislamu walimwomba Mjumbe wa Allah ﷺ agawe ngawira hiyo miongoni mwao; ndipo Allah (SWT) akateremsha aya zifuatazo:

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:

"Kile ambacho Allah amemrudishia Mtume Wake kutoka kwao, hamkupanda farasi wala ngamia kwa ajili yake" Note: The original quotation is a Qur'an verse, so I rendered it as a translation of its meaning, without the ﷺ symbol since it appears within the quoted verse. [Al-Hashr: 6]

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

Hivyo Allah (swt) alikuwa ameweka mali iliyopatikana kutoka Bani Nadheer chini ya uangalizi wa Mtume wa Allah (ﷺ) peke yake, ili kuitumia kwa njia yoyote aliyoona inafaa. Mtume wa Allah (ﷺ) aliigawa miongoni mwa Muhajirina, wala hakumpa yeyote kati ya Answari sehemu yake isipokuwa Abu Dajana Sammak bin Kharsha na Sahl bin Haneef, ambao wakati huo walikuwa maskini kama Muhajirina. Imepokewa kutoka kwa Ibn Abbas kwamba Mtume wa Allah (ﷺ) aliwaambia Answari: "Mkitaka, ningeweza kuwaomba mgawane makazi yenu na mali yenu pamoja na Muhajirina, na kugawa kati yenu nyara hizi; au mkitaka, mnaweza kubaki na makazi yenu na mali yenu, nami sitalazimika kuwapa chochote katika nyara hizi." Hapo Answari wakasema: "Tungependa kugawana makazi yetu na mali yetu na ndugu zetu, nao wapate nyara hizi pia." Ndipo Allah (swt) akateremsha:

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:

"Lakini wao huwapendelea wengine kuliko nafsi zao wenyewe, ijapokuwa wao wenyewe walikuwa na umaskini" [Al-Hashr: 9] Kwa hiyo, kauli ya Allah (SWT):

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

“Ili lisizunguke miongoni mwa matajiri pekee kati yenu.” [Al-Hashr: 7]

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

maana yake ni kwamba (mali) isizunguke miongoni mwa matajiri tu. Neno la Kiarabu "Doola" linamaanisha kitu kinachozunguka au kinachobadilisha mikono miongoni mwa watu; pia linarejelea mali inayozunguka. Hii ina maana kwamba ngawira ambayo kwa haki inapaswa kutolewa kwa maskini ili kuwasaidia kupata riziki, isizunguke peke yake miongoni mwa matajiri.

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.

Mali ya Bani Nadheer, ambayo ni sehemu ya mapato ya Bait ul-Mal yanayomilikiwa na Waislamu wote, iligawiwa peke yake kwa maskini huku matajiri wakitengwa, ili kuleta uwiano katika utoaji wa mahitaji ya msingi ndani ya jamii. Kutoa msaada wa kifedha kutoka hazina ya dola hufanywa na Serikali, mradi fedha hizo hazikukusanywa kutoka kwa Waislamu, bali kutoka kwenye mali ya vita na mapato ya mali ya umma. Ikiwa fedha hizo zimekusanywa kutoka kwa Waislamu, hazipaswi kutumika kwa ajili ya kuleta uwiano huo. Mwenendo huu unapaswa kufuatwa wakati wote, kwa kuwa hukumu iko katika ujumla wa maneno wala si katika umaalum wa sababu. Kwa hiyo, Khalifah lazima ahakikishe kwamba uwiano wa kiuchumi unaanzishwa kwa kutoa msaada wa kifedha kwa maskini peke yao kutoka fedha za hazina, ambazo ni mali ya Waislamu wote, hivyo kuhakikisha uwiano wa kiuchumi unadumishwa. Hata hivyo, hili halichukuliwi kuwa sehemu ya matumizi maalum ya hazina, bali ni suluhisho la hali maalum kutoka kwa fedha maalum.

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.