1. 塔米姆·达利是第一个从大马士革带来灯具悬挂在清真寺墙上的人。这让真主的使者ﷺ很高兴，他ﷺ赞扬他说：“你照亮了我们的清真寺，愿真主以光照耀你。” 2. 建造清真寺是伊斯兰国家的义务：建造清真寺对伊斯兰国家而言是一项义务，对个人而言则是一种敬行（mandub）。这一敬行并不要求设立慈善组织，正如今天一些穆斯林所做的那样。这一敬行必须仅在伊斯兰教允许的规范之内进行。因此，通过从银行贷款来建造清真寺，而该贷款涉及利息（riba），是绝对禁止的。

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. 将天课用于清真寺：禁止将天课资金用于清真寺，因为安拉（subhanahu wa ta'ala，以下简称SWT）将天课的用途限定在《古兰经》中提到的八类人之内。祂（SWT）说：“???”[TMQ : ] 这节经文明确列出了有资格获得天课份额的这些类别，其中并未提及清真寺。在伊斯兰教法术语中，“fi sabilillah”（在安拉的道路上）仅指合法的圣战（Jihad）。此外，天课是一种功修，不应对其进行理性推论，对其用途的处置也不应如此，因为伊斯兰教法原则规定：功修、饮食和衣着的基本原则是不可质疑的，即应按其原样执行其规定，而无需进行理性推论。

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. 在清真寺收集天课款项：未经哈里发事先许可，禁止在清真寺收集天课款项；在没有哈里发的情况下，就天课义务而言，清真寺的作用仅限于指导穆斯林，并劝勉他们努力建立哈里发政体、任命哈里发，同时劝勉他们亲自将天课交给安拉（swt）在古兰经中提到的应受天课者类别，从而履行天课义务。然而，对于应纳天课者而言，允许委托一位他信赖的人，无论此人是伊玛目还是其他人，代其分配应付的天课，但天课必须专门用于经文所提到的八类对象。绝对禁止将分配天课的职责委托给团体、社团、政党或慈善组织。不过，允许委托这些组织中的个人以个人身份代为分配，因为伊斯兰教法中的委托规则只适用于个人，而不适用于团体。我们必须在此警告：在伊斯兰教中设立所谓的慈善组织是被禁止的；这是殖民主义的异教徒带给我们的一种创新，其目的在于使宗教与政治分离，让政治工作掌握在政治家手中，慈善工作掌握在教职人员手中，而这与伊斯兰教的律法相矛盾。那种认为在没有哈里发的情况下设立慈善组织是允许的说法是错误的。有人甚至引用经文“你们应当互相协助行善和敬畏”[TMQ：]来为自己的论点辩护。谁说设立慈善组织是行善的行为呢？ 这实在是一种有害的行为;对此的证据,体现在经文的后半句之中:“你们不可为罪恶和侵犯而互相协助。”[TMQ : ] 有人可能会说,如果这些组织不存在,谁来帮助贫困和需要帮助的人呢?

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?

争议的焦点在于伊斯兰教法的律例和功修行为，而非那些以违背伊斯兰教法为代价的情感与崇高感受。至于穷人和贫困者，伊斯兰教规定穆斯林应当给予他们沙德喀（自愿施舍），并规定穆斯林必须将天课施予他们。事实上，正是伊斯兰国的缺失，使穷人和贫困者难以以有组织、持续的方式，在任何时候、向任何需要的人正当地获得天课。因此，穆斯林应当遵从安拉（SWT）的命令，集中力量建立哈里发国家，并罢免与外族勾结的统治者，而不应像一些无知之人所主张的那样分割职责，从而违背安拉（SWT）的命令，与那些统治者一样陷入罪过，因为他们同样是在实行非安拉（SWT）所降的法律。将天课交给统治者也是被禁止的，因为他们是以非安拉所降示的法律来统治的。

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)

因此，他们无权合法地征收天课或任何其他款项。

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