Constitution of the Global Baytul Maal
By Whalid Safodien
Preamble
We, the founders and members of the Global Baytul Maal, do hereby establish this constitution as a guiding framework for our organization, rooted in the principles of Islam and compassion for humanity.
Zakat
1. "And establish prayer and give zakat, and whatever good you put forward for yourselves - you will find it with Allah; surely Allah sees what you do." (Quran 2:110)
2. "Take, [O Muhammad], from their wealth a charity by which you purify them and cleanse them, and pray for them. Indeed, your prayers [are] a tranquility for them. And Allah is Hearing and Knowing." (Quran 9:103)
3. "Zakat expenditures are only for the poor and for the needy, and for those who work on [administering] it, and for those whose hearts are inclined [toward faith], and for [freeing] captives, and for those in debt, and for the cause of Allah, and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise." (Quran 9:60)
4. "And those who disbelieved and denied Our signs - those will be the companions of the Fire. And those who believe and do righteous deeds - those are the companions of Paradise; they will abide therein eternally. And establish prayer and give zakat, and whatever good you put forward for yourselves - you will find it with Allah. Indeed, Allah sees what you do." (Quran 3:196-197)
5. "And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully. Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful." (Quran 17:26-27)
6. "And whoever is saved from the stinginess of his soul - it is those who will be the successful." (Quran 64:16)
7. "And spend in the way of Allah and do not throw [yourselves] with your [own] hands into destruction [by refraining]. And do good; indeed, Allah loves the doers of good." (Quran 2:195)
8. "And the example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is Encompassing and Knowing." (Quran 2:261)
Knowledge
1. "Read, and your Lord is the Most Generous. Who taught by the pen. Taught man what he knew not." (Quran 96:3-5)
2. "And Allah has extracted you from the wombs of your mothers not knowing a thing, and He gave you hearing, sight, and hearts that you might be grateful." (Quran 16:78)
3. "And Allah will raise in degrees those of you who believe and those who were given knowledge." (Quran 58:11)
4. "Are those who know equal to those who do not know?" (Quran 39:9)
5. "And say, 'My Lord, increase me in knowledge.'" (Quran 20:114)
6. "And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference." (Quran 17:70)
7. "And Allah is the one who gave you life, then He will take it away, and then He will give it back to you again. And Allah is the one who gives you sight and hearing and hearts, but few are grateful." (Quran 67:2)
8. "And they say, 'Our Lord, verily we have heard a caller calling to faith, "Believe in your Lord," and we have believed. Our Lord, forgive us our sins and remit from us our evil deeds and take our souls in death among the righteous.'" (Quran 3:193)
9. "And it is a guidance and a mercy for those who believe." (Quran 7:154)
10. "And We have made the Quran easy to remember, but is there anyone who remembers?" (Quran 54:17)
Article 1: Purpose
The Global Baytul Maal is established to:
- Provide for the needy and marginalized (Quran 107:1-7)
Tafsir by Ibn Kathir - Surah Al-Ma'un - 1 to 7
١. أَرَءَيْتَ ٱلَّذِى يُكَذِّبُ بِٱلدِّينِ
٢. فَذَٰلِكَ ٱلَّذِى يَدُعُّ ٱلْيَتِيمَ
٣. وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ
٤. فَوَيْلٌ لِّلْمُصَلِّينَ
٥. ٱلَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ
٦. ٱلَّذِينَ هُمْ يُرَآءُونَ
٧. وَيَمْنَعُونَ ٱلْمَاعُونَ
1. Have you seen him who denies Ad-Din 2. That is he who repulses the orphan, 3. And urges not the feeding of Al-Miskin. 4. So, woe unto those performers of Salah, 5. Those who with their Salah are Sahun. 6. Those who do good deeds only to be seen, 7. And withhold Al-Ma`un.
Allah says, "O Muhammad! Have you seen the one who denies the Din''
Here the word Din means the Hereafter, the Recompense and the Final Reward.
﴿فَذَلِكَ الَّذِى يَدُعُّ الْيَتِيمَ ﴾
(That is he who repulses the orphan, ) meaning, he is the one who oppresses the orphan and does not give him his just due. He does not feed him, nor is he kind to him.
﴿وَلاَ يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ ﴾
(And urges not the feeding of Al-Miskin.) This is as Allah says,
﴿كَلاَّ بَل لاَّ تُكْرِمُونَ الْيَتِيمَ - وَلاَ تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ ﴾
(Nay! But you treat not the orphans with kindness and generosity! And urge not one another on the feeding of Al-Miskin!) (89:17-18) meaning, the poor man who has nothing to sustain him and suffice his needs. Then Allah says,
﴿فَوَيْلٌ لِّلْمُصَلِّينَ - الَّذِينَ هُمْ عَن صَلَـتِهِمْ سَاهُونَ ﴾
(So, woe unto those performers of Salah, those who with their Salah are Sahun.) Ibn `Abbas and others have said, "This means the hypocrites who pray in public but do not pray in private.'' Thus, Allah says,
﴿لِّلْمُصَلِّينَ﴾
(unto those performers of Salah,) They are those people who pray and adhere to the prayer, yet they are mindless of it. This may either be referring to its act entirely, as Ibn `Abbas said, or it may be referring to performing it in its stipulated time that has been legislated Islamically. This means that the person prays it completely outside of its time.
This was said by Masruq and Abu Ad-Duha.
`Ata' bin Dinar said, "All praise is due to Allah, the One Who said,
﴿عَن صَلَـتِهِمْ سَاهُونَ﴾
(with their Salah are Sahun.) and He did not say, `those who are absent minded in their prayer.''' It could also mean the first time of the prayer, which means they always delay it until the end of its time, or they usually do so. It may also refer to not fulfilling its pillars and conditions, and in the required manner. It could also mean performing it with humility and contemplation of its meanings. The wording of the Ayah comprises all of these meanings. However, whoever has any characteristic of this that we have mentioned then a portion of this Ayah applies to him. And whoever has all of these characteristics, then he has completed his share of this Ayah, and the hypocrisy of actions is fulfilled in him. This is just as is confirmed in the Two Sahihs that the Messenger of Allah said,
«تِلْكَ صَلَاةُ الْمُنَافِقِ، تِلْكَ صَلَاةُ الْمُنَافِقِ، تِلْكَ صَلَاةُ الْمُنَافِقِ، يَجْلِسُ يَرْقُبُ الشَّمْسَ، حَتَّى إِذَا كَانَتْ بَيْنَ قَرْنَي الشَّيْطَانِ قَامَ فَنَقَرَ أَرْبَعًا، لَا يَذْكُرُ اللهَ فِيهَا إِلَّا قَلِيلًا»
(This is the prayer of the hypocrite, this is the prayer of the hypocrite, this is the prayer of the hypocrite. He sits watching the sun until it is between the two horns of Shaytan. Then he stands and pecks four (Rak`ahs) and he does not remember Allah (in them) except very little.) This Hadith is describing the end of the time for the `Asr prayer, which is the middle prayer as is confirmed by a text (Hadith). This is the time in which it is disliked to pray. Then this person stands to pray it, pecking in it like the pecking of a crow. He does not have tranquility or humility in it at all. Thus, the Prophet said,
«لَا يَذْكُرُ اللهَ فِيهَا إِلَّا قَلِيلًا»
(He does not remember Allah (in them) except very little.) He probably only stands to pray it so that the people will see him praying, and not seeking the Face of Allah. This is just as if he did not pray at all. Allah says,
﴿إِنَّ الْمُنَـفِقِينَ يُخَـدِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُواْ إِلَى الصَّلَوةِ قَامُواْ كُسَالَى يُرَآءُونَ النَّاسَ وَلاَ يَذْكُرُونَ اللَّهَ إِلاَّ قَلِيلاً ﴾
(Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up with laziness and to be seen of men, and they do not remember Allah but little.) (4:142) and Allah says here,
﴿الَّذِينَ هُمْ يُرَآءُونَ ﴾
(Those who do good deeds only to be seen,) Imam Ahmad recorded from `Amr bin Murrah that he said, "We were sitting with Abu `Ubaydah when the people mentioned showing-off. A man known as Abu Yazid said, "I heard `Abdullah bin `Amr saying that the Messenger of Allah said,
«مَنْ سَمَّعَ النَّاسَ بِعَمَلِهِ، سَمَّعَ اللهُ بِهِ سَامِعَ خَلْقِهِ، وَحَقَّرَهُ وَصَغَّرَه»
(Whoever tries to make the people hear of his deed, Allah, the One Who hears His creation, will hear it and make him despised and degraded.)'' from what is related to his statement,
﴿الَّذِينَ هُمْ يُرَآءُونَ ﴾
(Those who do good deeds only to be seen.) is that whoever does a deed solely for Allah, but the people come to know about it, and he is pleased with that, then this is not considered showing off. Allah said:
﴿وَيَمْنَعُونَ الْمَاعُونَ ﴾
(And withhold Al-Ma`un.) This means that they do not worship their Lord well, nor do they treat His creation well. They do not even lend that which others may benefit from and be helped by, even though the object will remain intact and be returned to them. These people are even stingier when it comes to giving Zakah and different types of charity that bring one closer to Allah. Al-Mas`udi narrated from Salamah bin Kuhayl who reported from Abu Al-`Ubaydin that he asked Ibn Mas`ud about Al-Ma`un and he said, "It is what the people give to each other, like an axe, a pot, a bucket and similar items.'' This is the end of the Tafsir of Surat Al-Ma`un, and all praise and thanks are due to Allah.
- Uphold justice and fairness (Quran 4:135)
Tafsir by Ibn Kathir - Surah An-Nisaa' - 135
١٣٥. يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَٱللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ ۚ وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
135. O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a better Protector to both. So follow not the lusts, lest you may avoid justice; and if you Talwu or Tu`ridu, it, verily, Allah is Ever Well-Acquainted with what you do.
Commanding Justice and Conveying the Witness for Allah
Allah commands His believing servants to stand up for justice and fairness and not to deviate from it, right or left. They should not fear the blame of anyone or allow anyone to prevent them from doing something for the sake of Allah. They are also required to help, support and aid each other for Allah's sake. Allah's statement,
﴿شُهَدَآءِ للَّهِ﴾
(as witnesses to Allah) is similar to His statement,
﴿وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ﴾
(And establish the testimony for Allah). Testimony should be delivered precisely, for the sake of Allah, thus making the testimony correct, truly just, and free of alterations, changes or deletions. This is why Allah said,
﴿وَلَوْ عَلَى أَنفُسِكُمْ﴾
(even though it be against yourselves,) meaning, give correct testimony, and say the truth when you are asked about it, even if harm will effect you as a consequence. Indeed, Allah shall make a way out and give relief for those who obey Him in every matter. Allah's statement,
﴿أَوِ الْوَلِدَيْنِ وَالاٌّقْرَبِينَ﴾
(or your parents, or your kin,) means, even if you have to testify against your parents and kin, do not compromise for their sake. Rather, give the correct and just witness even if they are harmed in the process, for the truth presides above everyone and is preferred to everyone. Allah's statement,
﴿إِن يَكُنْ غَنِيّاً أَوْ فَقَيراً فَاللَّهُ أَوْلَى بِهِمَا﴾
(be he rich or poor, Allah is a better Protector to both.) means, do not favor someone (in your testimony) because he is rich, or feel pity for him because he is poor, for Allah is their caretaker, a better Protector of them than you, and has better knowledge of what is good for them. Allah's statement,
﴿فَلاَ تَتَّبِعُواْ الْهَوَى أَن تَعْدِلُواْ﴾
(So follow not the lusts, lest you may avoid justice;) means, let not desire, lust or the hatred you have against others, lure you into injustice in your affairs. Rather, stand for justice in all situations. Allah said;
﴿وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلاَّ تَعْدِلُواْ اعْدِلُواْ هُوَ أَقْرَبُ لِلتَّقْوَى﴾
(And let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety) when the Prophet sent `Abdullah bin Rawahah to collect the tax on the fruits and produce of the Jews of Khaybar, they offered him a bribe so that he would go easy on them. He said; "By Allah! I have come to you from the dearest of the creation to me (Muhammad), and you are more hated by me than an equivelent number of apes and swine. However, my love for him (the Prophet ) and hatred for you shall not prevent me from being just with you.'' On that, they said, "This (justice) is the basis which the heavens and earth were created. '' We will mention this Hadith later in Surat Al-Ma'idah (chapter 5) Allah willing. Allah's statement afterwards,
﴿وَإِن تَلْوُواْ أَوْ تُعْرِضُواْ﴾
(and if you Talwu or Tu`ridu) means, "Distort your testimony and change it'', according to Mujahid and several others among the Salaf. Talwu, includes distortion and intentional lying. For instance, Allah said,
﴿وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَـبِ﴾
(And verily, among them is a party who Yalwuna (distort) the Book with their tongues (as they read)). Tu`ridu, includes hiding and withholding the testimony. Allah said,
﴿وَمَن يَكْتُمْهَا فَإِنَّهُ ءَاثِمٌ قَلْبُهُ﴾
(Who hides it, surely, his heart is sinful) The Prophet said,
«خَيْرُ الشُّهَدَاءِ الَّذِي يَأْتِي بِشَهَادَتِهِ قَبْلَ أَنْ يُسْأَلَهَا»
(The best witness is he who discloses his testimony before being asked to do so.) Allah then warned,
﴿فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيراً﴾
(Verily, Allah is Ever Well-Acquainted with what you do.) and will reward or punish you accordingly.
- Promote education and knowledge (Quran 96:1-5)
Tafsir by Ibn Kathir - Surah Al-Alaq - 1 to 5
١. ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ
٢. خَلَقَ ٱلْإِنسَـٰنَ مِنْ عَلَقٍ
٣. ٱقْرَأْ وَرَبُّكَ ٱلْأَكْرَمُ
٤. ٱلَّذِى عَلَّمَ بِٱلْقَلَمِ
٥. عَلَّمَ ٱلْإِنسَـٰنَ مَا لَمْ يَعْلَمْ
1. Read! In the Name of your Lord Who created. 2. He has created man from a clot. 3. Read! And your Lord is the Most Generous. 4. Who has taught by the pen. 5. He has taught man that which he knew not.
The Beginning of the Prophethood of Muhammad and the First of the Qur'an revealed
Imam Ahmad recorded that `A'ishah said: The first thing that began happening with the Messenger of Allah from the revelation was dreams that he would see in his sleep that would come true. He would not see any dream except that it would come true just like the (clearness of) the daybreak in the morning. Then seclusion became beloved to him. So, he used to go to the cave of Hira' and devote himself to worship there for a number of nights, and he would bring provisions for that. Then he would return to Khadijah and replenish his provisions for a similar number of nights. This continued until the revelation suddenly came to him while he was in the cave of Hira'. The angel came to him while he was in the cave and said, "Read!'' The Messen- ger of Allah said,
«فَقُلْتُ: مَا أَنَا بِقَارِىء»
(I replied: "I am not one who reads.) Then he said, "So he (the angel) seized me and pressed me until I could no longer bear it. Then he released me and said: `Read!' So I replied: `I am not one who reads.' So, he pressed me a second time until I could no longer bear it. Then he released me and said:
﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ ﴾
(Read in the Name of your Lord who has created.) until he reached the Ayah,
﴿مَا لَمْ يَعْلَمْ﴾
(That which he knew not. )'' So he returned with them (those Ayat) and with his heart trembling until he came (home) to Khadijah, and he said,
«زَمِّلُونِي زَمِّلُونِي»
(Wrap me up, wrap me up!) So they wrapped him up until his fear went away. After that he told Khadijah everything that had happened (and said),
«قَدْ خَشِيتُ عَلَى نَفْسِي»
(I fear that something may happen to me.) Khadijah replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your relatives, you speak the truth, you help the poor and the destitute, you serve your guests generously, and you help the deserving, calamity afflicted people.'' Khadijah then accompanied him to her cousin Waraqah bin Nawfal bin Asad bin `Abdul-`Uzza bin Qusay, who, during the period of ignorance became a Christian and used to scribe the Scriptures in Arabic. He would write from the Injil in Hebrew as much as Allah willed for him to write. He was an old man and had lost his eyesight. Khadijah said to him, "O my cousin! Listen to the story of your nephew.'' Waraqah asked, "O my nephew! What have you seen'' Allah's Messenger described what he saw. Waraqah said, "This is An-Namus whom Allah had sent to Musa. I wish I was young and could live until the time when your people would drive you out.'' Allah's Messenger asked,
«أَوَ مُخْرِجِيَّ هُمْ؟»
(Will they drive me out) Waraqah replied in the affirmative and said, "Anyone who came with something similar to what you have brought, was treated with hostility and enmity; and if I should remain alive till that day then I would firmly support you.'' But Waraqah did not remain. He died and the revelation paused until Allah's Messenger became sad according to what we were told. Due to this grief he set out a number of times with the intent of throwing himself from the mountain tops. However, every time he would reach the peak of a mountain to throw himself from it, Jibril would appear to him and say, "O Muhammad! You are truly the Messenger of Allah!'' Therefore, his worry would be eased, his soul would be settled and he would return (down from the mountain). Then, when the revelation did not come again for a long time, he set out as he had done before. So when he reached the peak of the mountain, Jibril appeared to him again and said to him the same as he had said before.'' This Hadith has been recorded in the Two Sahihs by way of Az-Zuhri. We have already discussed this Hadith's chain of narration, its text and its meanings at length in the beginning of our explanation of Sahih Al-Bukhari. Therefore, whoever would like to read it, it is researched there, and all praise and blessings are due to Allah. So the first thing that was revealed of the Qur'an were these noble and blessed Ayat. They are the first mercy that Allah bestowed upon His servants and the first bounty that Allah favored them with.
The Honor and Nobility of Man is in His Knowledge
These Ayat inform of the beginning of man's creation from a dangling clot, and that out of Allah's generosity He taught man that which he did not know. Thus, Allah exalted him and honored him by giving him knowledge, and it is the dignity that the Father of Humanity, Adam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken and written. And while the last (written) necessitates the first two (intellectual and spoken), the reverse is not true. For this reason Allah says,
﴿اقْرَأْ وَرَبُّكَ الاٌّكْرَمُ - الَّذِى عَلَّمَ بِالْقَلَمِ - عَلَّمَ الإِنسَـنَ مَا لَمْ يَعْلَمْ ﴾
(Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) There is a narration that states, "Record knowledge by writing.'' There is also a saying which states, "Whoever acts according to what he knows, Allah will make him inherit knowledge that he did not know.''
- Foster healthcare and wellness (Quran 2:195)
Tafsir by Ibn Kathir - Surah Al-Baqara - 195
١٩٥. وَأَنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلَا تُلْقُوا۟ بِأَيْدِيكُمْ إِلَى ٱلتَّهْلُكَةِ ۛ وَأَحْسِنُوٓا۟ ۛ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ
195. And spend in the cause of Allah and do not throw yourselves into destruction, and do good. Truly, Allah loves Al-Muhsinin (those who do good).
The Command to spend in the Cause of Allah
Al-Bukhari recorded that Hudhayfah said:
﴿وَأَنفِقُواْ فِى سَبِيلِ اللَّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾
(And spend in the cause of Allah and do not throw yourselves into destruction.) "It was revealed about spending.'' Ibn Abu Hatim reported him saying similarly. He then commented, "Similar is reported from Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata', Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and Muqatil bin Hayyan.''
Aslam Abu `Imran said, "A man from among the Ansar broke enemy (Byzantine) lines in Constantinople (Istanbul). Abu Ayyub Al-Ansari was with us then. So some people said, `He is throwing himself to destruction.' Abu Ayyub said, `We know this Ayah (2:195) better, for it was revealed about us, the Companions of Allah's Messenger who participated in Jihad with him and aided and supported him. When Islam became strong, we, the Ansar, met and said to each other, `Allah has honored us by being the Companions of His Prophet and in supporting him until Islam became victorious and its following increased. We had before ignored the needs of our families, estates and children. Warfare has ceased, so let us go back to our families and children and attend to them.' So this Ayah was revealed about us:
﴿وَأَنفِقُواْ فِى سَبِيلِ اللَّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾
(And spend in the cause of Allah and do not throw yourselves into destruction.) the destruction refers to staying with our families and estates and abandoning Jihad'.'' This was recorded by Abu Dawud, At-Tirmidhi, An-Nasa'i, `Abd bin Humayd in his Tafsir, Ibn Abu Hatim, Ibn Jarir, Ibn Marduwyah, Al-Hafiz Abu Ya`la in his Musnad, Ibn Hibban and Al-Hakim. At-Tirmidhi said; "Hasan, Sahih, Gharib" Al-Hakim said, "It meets the criteria of the Two Shaykhs (Al-Bukhari and Muslim) but they did not record it."
Abu Dawud's version mentions that Aslam Abu `Imran said, "We were at (the siege of) Constantinople. Then, `Uqbah bin `Amr was leading the Egyptian forces, while the Syrian forces were led by Fadalah bin `Ubayd. Later on, a huge column of Roman (Byzantine) soldiers departed the city, and we stood in lines against them. A Muslim man raided the Roman lines until he broke through them and came back to us. The people shouted, `All praise is due to Allah! He is sending himself to certain demise.' Abu Ayyub said, `O people! You explain this Ayah the wrong way. It was revealed about us, the Ansar when Allah gave victory to His religion and its following increased. We said to each other, `It would be better for us now if we return to our estates and attend to them.' Then Allah revealed this Ayah (2:195)'.''
Abu Bakr bin `Aiyash reported that Abu Ishaq As-Subai`y related that a man said to Al-Bara' bin `Azib, "If I raided the enemy lines alone and they kill me, would I be throwing myself to certain demise'' He said, "No. Allah said to His Messenger :
﴿فَقَاتِلْ فِى سَبِيلِ اللَّهِ لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ﴾
(Then fight (O Muhammad ) in the cause of Allah, you are not tasked (held responsible) except for yourself.) (4:84) That Ayah (2:195) is about (refraining from) spending.'' Ibn Marduwyah reported this Hadith, as well as Al-Hakim in his Mustadrak who said; "It meets the criteria of the Two Shaykhs (Al-Bukhari and Muslim) but they did not record it." Ath-Thawri and Qays bin Ar-Rabi` related it from Al-Bara'. but added:
﴿لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ﴾
(You are not tasked (held responsible) except for yourself.) (4:84) "Destruction refers to the man who sins and refrains from repenting, thus throwing himself to destruction.''
Ibn `Abbas said:
﴿وَأَنفِقُواْ فِى سَبِيلِ اللَّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾
(And spend in the cause of Allah and do not throw yourselves into destruction) "This is not about fighting. But about refraining from spending for the sake of Allah, in which case, one will be throwing his self into destruction."
The Ayah (2:195) includes the order to spend in Allah's cause, in the various areas and ways that involve obedience and drawing closer to Allah. It especially applies to spending in fighting the enemies and on what strengthens the Muslims against the enemy. Allah states that those who refrain from spending in this regard will face utter and certain demise and destruction, meaning those who acquire this habit. Allah commands that one should acquire Ihsan (excellence in the religion), as it is the highest part of the acts of obedience. Allah said:
﴿وَأَحْسِنُواْ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ﴾
(and do good. Truly, Allah loves Al-Muhsinin (those who do good).)
- Protect the environment (Quran 28:77)
Tafsir by Ibn Kathir - Surah Al-Qasas - 76 to 77
٧٦. إِنَّ قَـٰرُونَ كَانَ مِن قَوْمِ مُوسَىٰ فَبَغَىٰ عَلَيْهِمْ ۖ وَءَاتَيْنَـٰهُ مِنَ ٱلْكُنُوزِ مَآ إِنَّ مَفَاتِحَهُۥ لَتَنُوٓأُ بِٱلْعُصْبَةِ أُو۟لِى ٱلْقُوَّةِ إِذْ قَالَ لَهُۥ قَوْمُهُۥ لَا تَفْرَحْ ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْفَرِحِينَ
٧٧. وَٱبْتَغِ فِيمَآ ءَاتَىٰكَ ٱللَّهُ ٱلدَّارَ ٱلْـَٔاخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنْيَا ۖ وَأَحْسِن كَمَآ أَحْسَنَ ٱللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ ٱلْفَسَادَ فِى ٱلْأَرْضِ ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُفْسِدِينَ
76. Verily, Qarun was of Musa's people, but he behaved arrogantly towards them. And We gave him of the treasures, that of which the keys would have been a burden to a body of strong men. Remember when his people said to him: "Do not exult. Verily, Allah likes not those who exult.'' 77. "But seek, with that which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this world; and be generous as Allah has been generous to you, and seek not mischief in the land. Verily, Allah likes not the mischief-makers.''
Qarun and His People's exhortation
It was recorded that Ibn `Abbas said:
﴿إِنَّ قَـرُونَ كَانَ مِن قَوْمِ مُوسَى﴾
(Verily, Qarun was of Musa's people,) "He was the son of his paternal uncle.'' This was also the view of Ibrahim An-Nakha`i, `Abdullah bin Al-Harith bin Nawfal, Sammak bin Harb, Qatadah, Malik bin Dinar, Ibn Jurayj and others; they all said that he was the cousin of Musa, peace be upon him. Ibn Jurayj said: "He was Qarun bin Yashar bin Qahith, and Musa was the son of `Imran bin Qahith.
﴿وَءَاتَيْنَاهُ مِنَ الْكُنُوزِ﴾
(And We gave him of the treasures,) meaning, of wealth;
﴿مَآ إِنَّ مَفَاتِحَهُ لَتَنُوأُ بِالْعُصْبَةِ أُوْلِى الْقُوَّةِ﴾
(that of which the keys would have been a burden to a body of strong men.) Groups of strong men would not have been able to carry them because they were so many. Al-A`mash narrated from Khaythamah, "The keys of Qarun's treasure were made of leather, each key like a finger, and each key was for a separate storeroom. When he rode anywhere, the keys would be carried on sixty mules with white blazes on their foreheads and white feet.'' Other views were also given, and Allah knows best.
﴿إِذْ قَالَ لَهُ قَوْمُهُ لاَ تَفْرَحْ إِنَّ اللَّهَ لاَ يُحِبُّ الْفَرِحِينَ﴾
(Remember when his people said to him: "Do not exult. Verily, Allah likes not those who exult.'') means, the righteous ones among his people exhorted him. By way of sincere advice and guidance, they said: "Do not exult in what you have,'' meaning, `do not be arrogant and proud of your wealth.'
﴿إِنَّ اللَّهَ لاَ يُحِبُّ الْفَرِحِينَ﴾
(Verily, Allah likes not those who exult.) Ibn `Abbas said, "This means, those who rejoice and gloat.'' Mujahid said, "It means those who are insolent and reckless, and do not thank Allah for what He has given them.'' His saying:
﴿وَابْتَغِ فِيمَآ ءَاتَاكَ اللَّهُ الدَّارَ الاٌّخِرَةَ وَلاَ تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا﴾
(But seek, with that which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this world;) means, `use this great wealth and immense blessing Allah has given you to worship your Lord and draw closer to Him by doing a variety of good deeds which will earn you reward in this world and the Hereafter.'
﴿وَلاَ تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا﴾
(and forget not your portion of lawful enjoyment in this world;) `That which Allah has permitted of food, drink, clothing, dwelling places and women. Your Lord has rights over you, your self has rights over you, your family has rights over you, and your visitors have rights over you. So give each of them their due.'
﴿وَأَحْسِن كَمَآ أَحْسَنَ اللَّهُ إِلَيْكَ﴾
(and be generous as Allah has been generous to you, ) `Be generous to His creatures, as He has been generous to you.'
﴿وَلاَ تَبْغِ الْفَسَادَ فِى الاٌّرْضِ﴾
(and seek not mischief in the land.) meaning: `do not let your aim be to spread corruption on earth and do harm to Allah's creation.'
﴿إِنَّ اللَّهَ لاَ يُحِبُّ الْمُفْسِدِينَ﴾
(Verily, Allah likes not the mischief-makers.)
Tafsir by Ibn Kathir - Surah Al-Qasas - 76 to 77
٧٦. إِنَّ قَـٰرُونَ كَانَ مِن قَوْمِ مُوسَىٰ فَبَغَىٰ عَلَيْهِمْ ۖ وَءَاتَيْنَـٰهُ مِنَ ٱلْكُنُوزِ مَآ إِنَّ مَفَاتِحَهُۥ لَتَنُوٓأُ بِٱلْعُصْبَةِ أُو۟لِى ٱلْقُوَّةِ إِذْ قَالَ لَهُۥ قَوْمُهُۥ لَا تَفْرَحْ ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْفَرِحِينَ
٧٧. وَٱبْتَغِ فِيمَآ ءَاتَىٰكَ ٱللَّهُ ٱلدَّارَ ٱلْـَٔاخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنْيَا ۖ وَأَحْسِن كَمَآ أَحْسَنَ ٱللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ ٱلْفَسَادَ فِى ٱلْأَرْضِ ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُفْسِدِينَ
76. Verily, Qarun was of Musa's people, but he behaved arrogantly towards them. And We gave him of the treasures, that of which the keys would have been a burden to a body of strong men. Remember when his people said to him: "Do not exult. Verily, Allah likes not those who exult.'' 77. "But seek, with that which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this world; and be generous as Allah has been generous to you, and seek not mischief in the land. Verily, Allah likes not the mischief-makers.''
Qarun and His People's exhortation
It was recorded that Ibn `Abbas said:
﴿إِنَّ قَـرُونَ كَانَ مِن قَوْمِ مُوسَى﴾
(Verily, Qarun was of Musa's people,) "He was the son of his paternal uncle.'' This was also the view of Ibrahim An-Nakha`i, `Abdullah bin Al-Harith bin Nawfal, Sammak bin Harb, Qatadah, Malik bin Dinar, Ibn Jurayj and others; they all said that he was the cousin of Musa, peace be upon him. Ibn Jurayj said: "He was Qarun bin Yashar bin Qahith, and Musa was the son of `Imran bin Qahith.
﴿وَءَاتَيْنَاهُ مِنَ الْكُنُوزِ﴾
(And We gave him of the treasures,) meaning, of wealth;
﴿مَآ إِنَّ مَفَاتِحَهُ لَتَنُوأُ بِالْعُصْبَةِ أُوْلِى الْقُوَّةِ﴾
(that of which the keys would have been a burden to a body of strong men.) Groups of strong men would not have been able to carry them because they were so many. Al-A`mash narrated from Khaythamah, "The keys of Qarun's treasure were made of leather, each key like a finger, and each key was for a separate storeroom. When he rode anywhere, the keys would be carried on sixty mules with white blazes on their foreheads and white feet.'' Other views were also given, and Allah knows best.
﴿إِذْ قَالَ لَهُ قَوْمُهُ لاَ تَفْرَحْ إِنَّ اللَّهَ لاَ يُحِبُّ الْفَرِحِينَ﴾
(Remember when his people said to him: "Do not exult. Verily, Allah likes not those who exult.'') means, the righteous ones among his people exhorted him. By way of sincere advice and guidance, they said: "Do not exult in what you have,'' meaning, `do not be arrogant and proud of your wealth.'
﴿إِنَّ اللَّهَ لاَ يُحِبُّ الْفَرِحِينَ﴾
(Verily, Allah likes not those who exult.) Ibn `Abbas said, "This means, those who rejoice and gloat.'' Mujahid said, "It means those who are insolent and reckless, and do not thank Allah for what He has given them.'' His saying:
﴿وَابْتَغِ فِيمَآ ءَاتَاكَ اللَّهُ الدَّارَ الاٌّخِرَةَ وَلاَ تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا﴾
(But seek, with that which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this world;) means, `use this great wealth and immense blessing Allah has given you to worship your Lord and draw closer to Him by doing a variety of good deeds which will earn you reward in this world and the Hereafter.'
﴿وَلاَ تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا﴾
(and forget not your portion of lawful enjoyment in this world;) `That which Allah has permitted of food, drink, clothing, dwelling places and women. Your Lord has rights over you, your self has rights over you, your family has rights over you, and your visitors have rights over you. So give each of them their due.'
﴿وَأَحْسِن كَمَآ أَحْسَنَ اللَّهُ إِلَيْكَ﴾
(and be generous as Allah has been generous to you, ) `Be generous to His creatures, as He has been generous to you.'
﴿وَلاَ تَبْغِ الْفَسَادَ فِى الاٌّرْضِ﴾
(and seek not mischief in the land.) meaning: `do not let your aim be to spread corruption on earth and do harm to Allah's creation.'
﴿إِنَّ اللَّهَ لاَ يُحِبُّ الْمُفْسِدِينَ﴾
(Verily, Allah likes not the mischief-makers.)
- Empower economic development (Quran 33:27)
Article 2: Guiding Principles
1. Tawhid (Oneness with Allah): Our actions and decisions are guided by the Quran and the Prophetic example.
2. Justice (Adl): We strive for fairness, equality, and transparency in all our endeavors.
3. Compassion (Rahma): We show mercy and kindness to all, regardless of race, gender, or creed.
4. Sustainability (Ihsan): We aim for long-term impact, ensuring a better future for generations to come.
Article 3: Objectives
1. Establish a global network of charity programs
2. Provide emergency relief and sustainable development projects
3. Support education and skills development initiatives
4. Promote healthcare and wellness services
5. Encourage environmental conservation and sustainability
6. Foster economic empowerment and entrepreneurship
Article 4: Governance
1. Leadership: A board of trustees, chosen for their integrity and expertise, shall oversee the Global Baytul Maal.
2. Decision-making: Decisions shall be made collectively, with consideration for the greater good.
3. Accountability: Transparency and accountability shall be ensured through regular audits and reports.
Article 5: Membership
1. Open to all, regardless of background or creed.
2. Active participation and contribution are encouraged.
Article 6: Finances
1. Zakat and Sadaqah: Collection and distribution shall be done in accordance with Islamic principles.
2. Transparency: Financial records shall be publicly accessible.
Article 7: Amendments
This constitution may be amended as needed, with consideration for the Quran and the Prophetic example.
By adopting this constitution, the Global Baytul Maal aims to embody the values of Islam, serving humanity and pleasing Allah.
