Jambo la usambazaji usio sawa wa mali kati ya watu duniani kote ni miongoni mwa mambo yanayoonekana wazi katika nyanja zote za maisha ya kila siku, kiasi kwamba halihitaji ushahidi wa kuthibitishwa, na mateso ambayo watu wanayapata kutokana na tofauti kubwa katika kukidhi mahitaji yao hayawezi kusisitizwa vya kutosha. Ubepari ulifanya majaribio kadhaa ya kushughulikia jambo hili, lakini bila mafanikio.

The phenomenon of maldistribution of wealth among individuals all over the world is one of the realities reflected clearly in all aspects of daily life, to the extent that this does not require an evidence to be proven, and what people suffer due to the flagrant disparity in meeting their needs cannot be over-emphasised. Capitalism had made several attempts at tackling this phenomenon but to no avail.

Wakati wanauchumi wa kibepari wanapochunguza nadharia ya ugawaji wa mapato, huacha kabisa kushughulikia ugawaji usio sawa wa mapato ya mtu binafsi, na huridhika kwa kuchapisha takwimu na namba bila kutoa suluhisho wala maoni yoyote.

When the capitalist economists study the theory of income distribution, they completely ignore the mal distribution of individual income, and become contented with the publication of figures and statistics without offering a solution and without any comment.

Mbali na kizuizi cha kiasi cha umiliki, Wanajamaa wameshindwa kubuni suluhisho la jambo hili. Kwa upande wa Wakomunisti, suluhisho lao lilikuwa ni kukataza umiliki. Uislamu, kwa upande mwingine, umehakikisha ugawaji wenye ufanisi na tija kwa kuweka sharti za umiliki na namna ya kutumia mali, na pia kwa kuwapa wahitaji msaada wa kifedha unaowahakikishia usawa wa jamaa katika kukidhi mahitaji yao pamoja na wanajamii wengine. Hivyo basi, Uislamu umetoa suluhisho la tatizo la ugawaji usio sawa wa mali.

Apart from the quantitative restriction of ownership, the Socialists have not been able to conjure up a solution to this phenomenon. As for the communists, their solution was the prohibition of ownership. Islam on the other hand has ensured the effective and efficient distribution by determining the means of ownership and the method of disposal, and also by offering the needy financial assistance which secures for them a relative parity in meeting their needs with other members of society. Islam has therefore provided a solution to the phenomenon of maldistribution.

Hata hivyo, licha ya usawa wa jamaa katika mahitaji ya msingi miongoni mwa watu, huenda kukawepo baadhi ya watu matajiri sana katika jamii; Uislamu haujaweka usawa katika umiliki, bali umewajibisha kila mtu kujitegemea kwa wengine katika mahitaji yake ya kawaida. Bukhari alipokea kwamba Mtume ﷺ alisema: "Sadaka bora ni ile inayotolewa kutokana na mali ya mtu baada ya kujitosheleza." Kiasi hiki kikubwa cha mali huandaa mazingira kwa wamiliki wake kuweka akiba, na huwasaidia kupata mapato makubwa. Kwa hiyo mali hubaki salama, kwa kuwa mali huzalisha mali, ingawa juhudi binafsi zina nafasi katika kupata mali hiyo na katika kutengeneza fursa za kuiwekeza. Hili halileti hatari kwa uchumi; kinyume chake, linasaidia kuongeza utajiri wa kiuchumi wa jamii pamoja na ule wa mtu binafsi. Hatari iko katika kukusanya fedha kwa baadhi ya watu wenye utajiri mkubwa sana, jambo linalosababisha kushuka kwa kiwango cha mapato na kusababisha ukosefu mkubwa wa ajira, hivyo kuwasukuma watu kwenye umaskini. Kwa hiyo ni muhimu kushughulikia tatizo la kukusanya fedha. Fedha ni njia ya kubadilishana kati ya mali mbili, au kati ya mali na huduma, au kati ya huduma mbili; hivyo hufanya kazi kama kipimo cha kubadilishana huku. Kwa hiyo, fedha zinapokuwa adimu na watu wakashindwa kuzipata, kubadilishana hutoweka na gurudumu la uchumi linasimama. Kadiri fedha zinavyobadilisha mikono, ndivyo shughuli za kiuchumi zinavyoendelea.

However, despite the relative parity among people as far as the basic needs are concerned, there may be some very wealthy individuals in the society; Islam has not imposed the parity on ownership, but rather obliged that every individual is independent from others in his ordinary needs. Bukhari reported that the Messenger of Allah (pbuh) said: “The best sadaqa is that which is given out of one’s wealth after sufficiency.” These large amounts of wealth prepare the ground for their owners to save, and help them acquire large incomes. Therefore the wealth remains intact, for wealth generates wealth, although personal effort plays a part in gaining such wealth and in generating the opportunities to invest the wealth. This does not pose a danger to the economy, on the contrary, it helps increase the economic wealth of the community as well as the individual. The danger lies in the hoarding of monies by some individuals with very large fortunes, leading to the fall in the standard of income and causing wide unemployment thus pushing people into poverty. It is therefore essential to tackle the hoarding of monies. Money is the medium of exchange between two properties, or between a property and a service, or between two services, hence it acts as a measure to this exchange. Therefore, when money becomes scarce and people are unable to obtain it, the exchange vanishes and the economic wheel comes to a grinding halt. The more that money changes hands, the more economic activity proceeds.

Hii ni kwa sababu mapato ya kila mtu au kampuni lazima yatokane na mtu mwingine au kampuni nyingine. Fedha zinazokusanywa na Serikali huchukuliwa kuwa mapato ya Serikali na gharama kwa watu binafsi, na fedha ambazo Serikali hutumia kwa wafanyakazi, miradi na mishahara ya wanajeshi n.k. ni kwa kweli mapato kwa watu hao na gharama kwa Serikali. Fedha ambazo mfanyakazi, mwanajeshi, na wengineo hutumia ni mapato kwa wale wanaowauzia bidhaa na huduma zao, kama wachinjaji, wauzaji wa vyakula, wamiliki wa nyumba, wafanyabiashara n.k. Hivyo basi, mapato ya watu na matumizi yao yote yanaendelea kuzunguka kila wakati. Mtu akihifadhi kiasi fulani cha fedha, atakuwa anakiondoa sokoni, na hili litasababisha kupungua kwa matumizi na kupungua kwa mapato ya watu ambao wangekuwa na mahusiano ya kibiashara na mtu huyo kama asingehifadhi fedha hizo. Hilo nalo litasababisha kupungua kwa uzalishaji wao, kwani mahitaji ya bidhaa yatapungua, na hivyo kusababisha ukosefu wa ajira na kudorora kwa uchumi kwa ujumla. Kwa hiyo, kuhifadhi fedha bila shaka husababisha ukosefu wa ajira na kudorora kwa uchumi kutokana na kupungua kwa mapato ya watu.

This is because every person’s or company’s income must originate from another person or company. Funds levied by the State are regarded as income to the State and an expense to the individuals, and the monies spent by the State on employees, projects and servicemen’s salaries etc. are in fact incomes to those people and an expense to the State; the monies spent by the employee, the serviceman, among others are incomes to those who sell their goods and services to those people, such as butchers, grocers, landlords, traders etc. Therefore, people’s incomes and their overall spending would be constantly circulating. If a person were to hoard a sum of money, He would in fact be withdrawing it from the market, and this would lead to a decrease in spending and to a decrease in the income of persons who would have had dealings with that person had He not hoarded that money. This in turn would lead to a decrease in their production, for the demand for goods decreases, thus leading to unemployment and an overall economic decline. Therefore, the hoarding of money leads definitely to unemployment and to economic decline due to the decline in people’s incomes.

Hata hivyo, inapaswa kufafanuliwa wazi kwamba uharibifu huu wa uchumi unatokana na kuhodhi fedha na si kutokana na kuweka akiba; kuweka akiba hakusimamishi mzunguko wa ajira, ilhali kuhodhi fedha kunafanya hivyo. Tofauti kati ya kuhodhi fedha na kuweka akiba ni kwamba la kwanza linamaanisha kukusanya fedha bila kusudi maalum. Linamaanisha kuondoa fedha sokoni, ilhali la pili, yaani kuweka akiba, linamaanisha kukusanya fedha kwa kusudi fulani, kama vile kuweka akiba ili kujenga nyumba, kwa ajili ya harusi, au kuanzisha biashara n.k. Aina hii ya mkusanyiko wa fedha haiathiri soko wala haiathiri mzunguko wa ajira, kwa kuwa haisababishi fedha kuondolewa sokoni; badala yake ni kuweka kiasi cha fedha ili kukitumia wakati fulani, hivyo fedha itazunguka tena mara itakapowekezwa. Kwa hiyo hakuna madhara katika kuweka akiba, tofauti na kuhodhi fedha bila kusudi halisi.

It should however be made clear that this damage to the economy emanates from money hoarding and not from saving; saving does not halt the employment cycle whereas hoarding money does. The difference between hoarding money and saving is that the former means accumulating money without purpose. It means taking money away from the market, whereas, the latter i.e. saving, means accumulating money for a purpose, such as saving to build a house, or for a wedding, or to set up a business etc. This type of money accumulation does not affect the market nor does it affect the employment cycle, for it does not lead to taking money from the market, rather it means saving a sum in order to spend it at a given time, thus the money will circulate again once it is invested, there is therefore no harm in saving, unlike hoarding the money for no real purpose.

Uislamu umehalalisha kuweka akiba ya dhahabu na fedha, kwa kuwa ni kukusanya mali kwa lengo fulani. Uislamu umemruhusu "Mukatib" (mtumwa aliyefanya mkataba wa kujikomboa) kufanya kazi na kuweka akiba ya pesa ili kulipia uhuru wake; Uislamu pia umemruhusu mtu kuweka akiba ya pesa ili kukusanya mahari ya mwanamke anayetaka kumuoa, au kuweka akiba ili kwenda Hija n.k. Mwenye akiba atalazimika kulipa Zakat inayostahili juu ya mali aliyoikusanya tu iwapo itafikia Nisabu na kubaki mikononi mwake kwa mwaka mzima. Aya ilipoteremshwa ikikataza kuhifadhi dhahabu na fedha, metali hizi mbili zilikuwa wakati huo ndizo vipimo vya kubadilishana, vipimo vya juhudi iliyotumika (katika kazi), na vipimo vya thamani vilivyowekwa juu ya bidhaa, huduma na mali, iwe zilikuwa zimetengenezwa kuwa sarafu au la; katazo hilo kwa hiyo lilihusishwa moja kwa moja na ukweli kwamba zilikuwa kipimo cha kubadilishana.

Islam has made it lawful to save gold and silver, for it means the accumulation of money for a purpose. Islam has permitted the “Mukatib” (contracting slave) to work and save money in order to pay for his freedom; Islam has also permitted a man to save money in order to accumulate a dowry for a woman He wishes to marry, or to save money in order to go to Hajj etc. The saver would only have to pay the Zakat due on the accumulated money if it reached the Nisab and remained in his possession for a full year. When the verse was revealed prohibiting the hoarding of gold and silver, these two metals represented at the time the units of exchange and measure of the effort spent (in work) and the units of value put on goods, services and properties, whether these were minted or not; the prohibition was therefore directly linked to the fact that they represented the unit of exchange.

Ukusanyaji wa dhahabu na fedha ulikatazwa waziwazi katika Qur'ani. Allah (SWT) anasema:

The hoarding of gold and silver was prohibited explicitly in the Qur’an. Allah (swt) says:

"Na wale wanaokusanya dhahabu na fedha na wasizitoe katika njia ya Allah, basi wajue kwamba adhabu kali na yenye uchungu inawangojea." [At-Tauba: 34]

“And let those who hoard gold and silver and do not spend them in the way of Allah know that a severe and painful punishment is awaiting them.” [At-Tauba: 34]

Onyo hili la adhabu kali kwa wale wanaokusanya dhahabu na fedha ni dalili wazi kwamba Mwenye Sharia ameamuru kwa uthabiti tujiepushe na jambo hilo; kwa hiyo ni haramu kukusanya dhahabu na fedha.

This warning of severe punishment for those who hoard gold and silver serves as a clear evidence that the Law Giver has decisively ordered us to refrain from doing so; it is therefore forbidden to hoard gold and silver.

Ushahidi wa kwamba aya hiyo imekataza kwa uhakika kabisa kuhifadhi dhahabu na fedha unaonekana katika yafuatayo:

Evidence of the fact that the verse has conclusively forbidden the hoarding of gold and silver is reflected in the following:

1. Ujumla wa aya: Maneno ya aya (Mantuq) na maana yake (Mafhum) ni dalili wazi ya kukatazwa kabisa kuweka akiba ya dhahabu na fedha. Kusema kuwa kuweka akiba ya dhahabu na fedha kunaruhusiwa baada ya kutoa Zakat kungemaanisha kuacha hukumu ya aya, ambayo imeonyeshwa wazi. Hili haliwezi kutolewa katika aya isipokuwa kukiwepo dalili nyingine, huru kutoka katika aya hii, inayoongoza kwenye ufahamu huo au kufuta hukumu ya aya. Na hakuna andiko sahihi linalotuongoza kufahamu jambo jingine zaidi ya lile ambalo aya imeliweka wazi, wala si rahisi kuwepo dalili kama hiyo ya kuondoa maana yake, kwa kuwa aya ina maana iliyo wazi na thabiti. Uwezekano mwingine ni kwamba aya imefutwa, lakini hakuna dalili yoyote inayoonyesha kwamba imefutwa. Kuhusu aya ambayo Allah (SWT) anasema:

1. The generality of the verse: The text of the verse in Mantuq (words) and in Mafhum (meaning) serves as evidence about the clear-cut prohibition of hoarding gold and silver. To say that the hoarding of gold and silver is permitted once the Zakat has been paid would mean abandoning the rule of the verse, which is clearly indicated. This cannot be deduced from the verse unless there were another evidence, independent from this verse, leading to such an understanding or abrogating the rule of the verse. And there is no such sound text to lead us to understand other than what the verse clearly indicated, nor is it likely that such an evidence exists to avert its meaning, for the verse is conclusive in meaning. The other possibility would be that the verse has been abrogated, and there is no evidence to suggest that it has been abrogated. As for the verse where Allah (swt) says:

"Chukua sadaka kutoka katika mali yao itakayowatakasa" [At-Tauba: 103]

“Take from their wealth a Sadaqah that would purify them” [At-Tauba: 103]

Aya hii ilishushwa katika mwaka wa pili wa Hijra wakati Zakat ilipofanywa ya lazima, ilhali aya ya Kanz (kuhifadhi mali) ilishushwa katika mwaka wa tisa wa Hijra; na ufunuo wa mapema haufuti ufunuo wa baadaye. Kuhusu Hadith zinazosimulia kwamba mali ambayo Zakat yake imelipwa haihesabiwi kuwa mali iliyohifadhiwa, Hadith hizi hazijathibitishwa kuwa Sahih isipokuwa Hadith iliyopokewa na Al-Daraqutni na Abu Dawud kwa mapokezi ya Umm Salama; na Hadith nyingine zinazohusu jambo hili ni za kubuniwa na zimekataliwa katika upokezi na katika maana yake, yaani katika Sanad (mnyororo wa wapokezi) na katika Matn (maudhui). Kuhusu Hadith ya Umm Salama, haiwezi kuifuta aya hata kama ingekuwa Mutawatir, kwa sababu Hadith za Mtume haziwezi kufuta Qur'an Tukufu, hata kama hizo zingekuwa Mutawatir, kwa kuwa Qur'an ni yenye hakika katika matini, nasi tunamwabudu Allah (swt) kwa Qur'an kwa maneno na kwa maana, ilhali Hadith Mutawatir ni yenye hakika katika maana tu, wala hatumwabudu Allah (swt) kwa maneno ya Hadith; hivyo Qur'an haiwezi kufutwa na Hadith hata kama hizo zingekuwa Mutawatir. Basi, itawezekanaje hadithi ya mpokezi mmoja, kama ile ya Umm Salama, kuifuta aya ambayo ni yenye hakika katika matini na yenye hakika katika maana?

This verse was revealed in the second year of Hijra when the Zakat was made compulsory, whereas the verse of the Kanz (hoarding) was revealed in the ninth year of Hijra; and the earlier revelation does not abrogate the later revelation. As for the Ahadith relating that the wealth whose Zakat has been paid is not regarded as a hoarded wealth, these Ahadith have not been proven sound (Sahih) except the Hadith reported by Al-Daraqutni and Abu Dawud on the authority of Umm Salama; as for the other Ahadith in relation to this matter, they are fabricated and refuted in narration and in meaning i.e. in Sanad (chain) and in Matn (content). As for the Hadith of Umm Salama, it cannot abrogate the verse even if it were Mutawatir, for the prophetic Ahadith cannot abrogate the Holy Qur’an, even if these were Mutawatir, for the Qur’an is definite in text, and we worship Allah (swt) with the Qur’an in words and in meaning, whereas the Mutawatir Hadith is only definite in meaning, and we do not worship Allah (swt) in the words of the Hadith, so the Qur’an cannot be abrogated by the Ahadith even if these were Mutawatir. So how could the individual report, such as that of Umm Salama, abrogate a verse that is definite in text and definite in meaning?

2. At-Tabari alinukuu katika tafsiri yake kwa mamlaka ya Abu Umama Al-Bahili aliyesema: "Mtu mmoja miongoni mwa watu wa Suffa (maskini) alifariki, na baadaye dinari moja ilipatikana katika nguo zake. Kwa hilo, Mjumbe wa Allah ﷺ alisema: 'Hiyo ni alama ya moto (kuungua).' Kisha mtu mwingine alifariki, na dinari mbili zilipatikana katika nguo zake, na kwa hilo Mjumbe wa Allah ﷺ alisema: 'Hizo ni alama mbili.'" Hii ilitokana na kwamba wanaume hao wawili walikuwa wakiishi kwa kutegemea Sadaka huku wakiwa na dhahabu. Dinari moja au mbili hazifikii Nisabu ya kusema kwamba Zakat hutolewa kutoka kwake. Basi Mjumbe wa Allah ﷺ alipowasema kuhusu wao "alama moja na alama mbili", alikuwa akiwaashiria kama watu wanaohifadhi mali (kujilimbikizia), ingawa kiasi hicho hakistahili Zakat. Alikuwa akirejelea aya ya kujilimbikizia mali ambapo Allah (SWT) anasema:

2. At-Tabari extracted in his commentary on the authority of Abu Umama Al-Bahili who said: “A man from the people of the Suffa (poor) died and a dinar was later found in his garment, upon this the Messenger of Allah (pbuh) said: ‘That is a branding (burn).” Then another man died and two dinars were found in his garment, and upon this the Messenger of Allah (pbuh) said: ‘That is two brands.’” This was because the two men were living off the Sadaqah while they had gold. One Dinar or two do not reach the Nisab in order to say that Zakat is taken out of them. So when the Messenger of Allah (pbuh) said about them “a branding and two brandings”, He (pbuh) was referring to them as hoarding, even though the amount is not liable for Zakat. He (pbuh) was referring to the verse of the hoarding where Allah (swt) says:

Siku ambayo mali yao itapashwa moto katika Jahannamu, na kwayo paji zao, mbavu zao na migongo yao zitachomwa chapa. [At-Tauba: 35]

“On the day their wealth will be heated in hell fire, and with which their foreheads, flanks and backs will be branded” [At-Tauba: 35]

3. Maandishi ya aya yana onyo dhidi ya mambo mawili: la kwanza ni dhidi ya kukusanya fedha, na la pili ni dhidi ya kutotoa katika njia ya Allah, yaani wale wanaokusanya dhahabu na fedha na wasizitoe katika njia ya Allah, watakuwa wakisubiri adhabu. Hii inaonyesha wazi kwamba yule ambaye hakusanyi fedha lakini hatoi katika njia ya Allah ana dhambi, na yule ambaye anakusanya lakini anatoa katika njia ya Allah pia ana dhambi. Al-Qurtubi alisema: "Yule ambaye haokusanyi wala hatoi lazima awe katika hali hiyo (ya dhambi) pia." Analomaanisha Allah kwa "katika njia ya Allah" ni Jihadi, kwa kuwa limeunganishwa na kutoa. Msemo "katika njia ya Allah" unamaanisha Jihadi ikiwa umeunganishwa na kutoa. Ulikuja katika Qur'ani kwa maana hii pekee, na si nyingine; msemo huu haupatikani katika Qur'ani ukiunganishwa na kutoa bila kumaanisha Jihadi.

3. The text of the verse contains a warning against two matters: The first is against the hoarding of money, and the second is against not spending in the way of Allah i.e. those who hoard gold and silver and do not spend them in the way of Allah, a punishment would be awaiting them. This clearly indicates that He who does not hoard money and does not spend in the way of Allah is sinful, and He who hoards and does spend in the way of Allah is also sinful. Al-Qurtubi said: “He who does not hoard and does not spend must be like that (sinful) as well.” What Allah means by “in the way of Allah” is Jihad, for it is linked to spending. The phrase “in the way of Allah” means Jihad if it is linked to spending. It came in the Qur’an with this meaning alone, and nothing else; this phrase does not appear in the Qur’an linked with spending without it meaning Jihad.

4. Bukhari amesimulia kwa mnyororo wa wapokezi kutoka kwa Zayd Ibn Wahab aliyesema: "Nilipita kwa Abu Dharr huko Al-Rabtha, nikamuuliza: 'Nini kilikuleta hapa?' Akajibu: 'Tulikuwa Ash-Sham ambako nilisoma:"

4. Bukhari reported on the authority of Zayd Ibn Wahab who said: “I passed by Abu Dharr in Al-Rabtha so I asked him: ‘What brought you here?’ He replied: ‘We were in Ash-Sham where I recited:

Na wale wanaohifadhi dhahabu na fedha wala hawazitoi katika njia ya Allah, basi wape habari ya adhabu iliyo chungu inayowasubiri. [At-Tauba: 34]

“And those who hoard gold and silver and do not spend it in the way of Allah, then tell them that a painful punishment is awaiting them.” [At-Tauba: 34]

Mu'awiya alisema: "Hili halituhusu, linawahusu tu watu wa Kitabu." Abu Dharr alisema: "Kwa hakika linatuhusu sisi na wao." Hili pia limepokewa na Ibn Jarir kupitia kwa Ubaydullah ibn Qasim, kutoka kwa Hassam, kutoka kwa Zayd Ibn Wahab, kutoka kwa Abu Dharr: "Jambo hilo lilitajwa, na likaongezwa: Mjadala kuhusu suala hilo baina ya Mu'awiya na mimi ulipamba moto, hivyo akamwandikia Uthman akilalamika kuhusu mimi. Kisha Uthman akaniandikia na kuniita kwake, nami nikaenda kwake. Nilipofika Madina, watu walinizunguka kana kwamba hawajawahi kuniona, hivyo nikamlalamikia Uthman kuhusu jambo hilo. Akaniambia: 'Jitenge kidogo (mbali na Madina).' Nikasema: 'Kwa Allah, sitaacha kamwe kile ambacho nimekuwa nikikisema.'" Kwa hiyo, mjadala kati ya Abu Dharr na Mu'awiya ulikuwa juu ya nani aya hiyo inamlenga, wala si juu ya maana yake. Zaidi ya hayo, lau kungekuwa na Hadith wakati ule inayosema kwamba fedha ambayo Zakat yake imetolewa haihesabiwi kuwa mali iliyohifadhiwa, basi bila shaka Mu'awiya angeitumia kuthibitisha hoja yake na kumkanusha Abu Dharr. Inawezekana kwamba Hadith kama hizo zilizuliwa baada ya tukio la Abu Dharr, na pia imethibitishwa kwamba Hadith kama hizo hazihesabiwi kuwa Sahih.

Mu’awyya said: “This does not concern us, it only concerns the people of the book.” Abu Dharr said: “It does indeed include us and them.” This was also reported by Ibn Jarir on the authority of Ubaydullah ibn Qasim from Hassam from Zayd Ibn Wahab from Abu Dharr: “The incident was mentioned and it was added: The argument about the matter between Mu’awyya and myself became heated so He wrote to Uthman complaining about me. Then Uthman wrote to me and summoned me to him, so I went to him.When I reached Madinah people overwhelmed me as if they hadn’t see me before, so I complained about the matter to Uthman, He said to me: “Distance yourselves slightly (away from Madinah)”, so I said: “By Allah I shall never abandon what I have been saying.” Therefore, the argument between Abu Dharr and Mu’awyya was regarding whom the verse referred to, and not regarding its meaning. Besides, had there been a Hadith at the time stating that the money for which its Zakat has been taken out would not be considered as hoarded wealth, then surely Mu’awyya would have used it to argue his case and refute Abu Dharr. It is likely that such Ahadith have been fabricated after the Abu Dharr incident, and it has also been confirmed that such Ahadith are not classified as Sahih.

5. Kiisimu, Al-Kanz (kuhifadhi) kinamaanisha kukusanya fedha na kuzirundika, na fedha zilizohifadhiwa maana yake ni fedha zilizokusanywa. Kanz pia maana yake ni kitu chochote kilichorundikwa na kufichwa chini ya ardhi au juu ya ardhi. Maneno ya Qur'ani yanaweza tu kufafanuliwa kwa maana ya lugha, isipokuwa maana ya Shari'ah ya maneno hayo imetajwa, katika hali hiyo yatafafanuliwa kwa maana ya Shari'ah. Haijathibitishwa kwamba neno Kanz limewahi kuwa na maana ya Shari'ah, kwa hiyo lazima lifafanuliwe kwa maana yake ya lugha pekee, ambayo ni kuhifadhi fedha na kuzirundika bila kusudi. Uhifadhi huu unachukiza, na ndio ule ambao Allah (SWT) ametahadharisha dhidi yake na ambao aliahidi mtendaji wake adhabu kali.

5. Linguistically, Al-Kanz (hoarding) means piling up money, and hoarded money means accumulated money. Kanz also means anything piled up and hidden underground or overground. The words of the Qur’an can only be explained with the linguistic meaning, unless a Shari’ah meaning to such words is mentioned, in which case they would then be explained with the Shari’ah meaning. It has not been established that the word Kanz has had a Shari’ah meaning, therefore it must be explained with its linguistic meaning only, which is to hoard money and pile it up without purpose. This hoarding is abhorred and it is the one which Allah (swt) warned against and for which He promised the perpetrator a severe punishment.