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10th Saffar 1440
Edition 5
THE BAIT-UL-MAAL
THE ONLY TRULY ISLAMIC FINANCIAL INSTITUTION
By Khalid Ibrahim
In the midst of heated debate about fiat money,
banking and their permissibility in Islam an old
concept has been introduced by conservative
Muslims that not only appears to be the solution
for the problem of rib’a and the deceptive
western based monetary system. It appears to be
the foundation for the revival and resurgence of
Islam. This matter is the matter of the Bait-ul-
Maal.
Established almost immediately upon the Muslims
migration from Mecca to the city of Medina
the Bayt-ul-Maal remains the only Islamically
recognized financial institution and it is for this
reason that a growing number of Islamic scholars
have begun to argue that to remain true to the
spirit of Islamic jurisprudence any attempt to bring
a solution to the matter of rib’a must commence
with looking at how we regulated and managed
financial affairs amongst the Muslims over 1,300
years of Islamic world domination. Such an
examination would be deficient without an almost
forensic examination of the Bayt-ul-Maal.
Modern Islamic historian Fazlur Rahman Malik
in an audit of the actual functions of the Bayt-ul-
Maal in his epic book “Rib’a and Interest” written
in 1964 makes six startling revelations that are of
great interest when it comes to this topic.
First the Bayt-ul-Maal established by Rasullulah
(saaw) was a very basic financial institution with
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affecting the Muslims in Kenya.
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distinct charity functions but that provided a
broad range o financial services to Rasullulah
(saaw) his family, senior Sahaba, governors and
their families and a wide range of senior state
officials whose scope and functions were expanded
by each subsequent Khalifah to become a central
bank with a commercial banking arm, venture
capital arm and what would be described today as
an investment banking division.
The Bayt-ul-Maal through a historians eyes today
looking for its equivalent would be more like the
financial supermarkets that western economies
have spent the last ten years to create. It is a
wonder that we who were far superior in the realm
of money banking and finance have regressed to
copy the deceptive and fraudulent model of those
who were inferior to us.
The Bayt-ul-Maal as an institution survived all
the way until 1924 un-interrupted presiding over
unmatched economic upliftment and integration
wherever the word of Islam touched.
Second the Bayt-ul-Maal was the quasi-custodian
from as early as the Khilafah of Abu Bakr (ra) of
commodity money among the Muslims and by
the Khilafah of Umar (ra) the Bayt-ul-Maal was
minting gold dinar and silver dirham as the key
determinant of monetary policy in the Muslim
Ummah.This venture into the monetary realm
created monetary stability and enabled the Muslim
19th October 2018
FRIDAY EDITION
economy to grow so that by the commencement
of the Khilafah of Muawiyyah bin Abu Sufyan (ra)
the Muslims state was the second largest economy
in the world.
The gold dinar and the silver dirham though they
were not declared as legal tender by the regime
because of their intrinsic value and fungability
backed by the Bayt-ul-Maal became the currency
of choice for two-thirds of the world for a period
of nearly 400 years and when Islam began to
decline the gold and silver standard remained as
the currency standard for another 50 years for the
entire world.
Though the gold and silver dinar were originally
created by the Byzantium empire it is their
adoption by the Khalifah Umar ibn Al-Khattab
(ra) as one of five currencies to be used in the
Muslim world that gave the dinar and dirham life
and that has kept them in the money debate for
the subsequent 1,400 years.
This venture into the monetary realm created
monetary stability and enabled the Muslim
economy to grow so that by the commencement
of the Khilafahof Muawiyyah bin Abu Sufyan (ra)
the Muslims state was the second largest economy
in the world.
The gold dinar and the silver dirham though they
were not declared as legal tender by the regime
Continued on page 3
K E N Y A’ S F I R S T M U S L I M N E W S PA P E R
 A2 • NEWS
A Mosque Is Only A Mosque If It Calls To The Law
Of Allah
By Ayman Ayub
A mosque is not a building. A mosque is the
Aqeedah of the administration and the people
of the mosque. If the mosque for instance
promotes democracy or rib’a or gambling the
vast majority of the Ulama are of the opinion
that the mosque can be avoided or even
boycotted for its deviation from the Shariah.
In the worst case the mosque can be destroyed.
The evidence for this is detailed herein
Masjid ad-Dirar was a mosque built in Madinah
by a monk named Abu Amir and some
hypocrites. It was built close to masjid Quba’
with the intention of mischief and plots to
disuniting the Muslims. After it was built, Abu
Amir invited the Prophet (saaw) to pray in it.
The Prophet (saaw) accepted the invitation
and promised to pray in it after he’s back
from his journey. When the Prophet (saaw)
returned from his journey, Allah exposed the
hypocrites’ plots and informed the Prophet
(saaw) about their hypocrisy and ill intentions.
So He prevented him from praying in it. Thus
the Prophet (saaw) ordered the companions to
burn it down. Allah says in the Qu’ran:
And [there are] those [hypocrites] who took
for themselves a mosque for causing harm and
disbelief and division among the believers and
as a station for whoever had warred against
Allah and His Messenger before. And they will
surely swear, “We intended only the best.” And
Allah testifies that indeed they are liars. Do not
stand [for prayer] within it – ever. A mosque
founded on righteousness from the first day is
more worthy for you to stand in. Within it are
men who love to purify themselves; and Allah
loves those who purify themselves. (9:107-108)
The following are some quotes from scholars
regarding this matter.
At-Tabari: “The Messenger of God proceeded
until he halted in Dhu Awan, a town an hour’s
daytime journey from Medina. The people who
had built the Mosque of dissent (Masjid ad-
Dirar) had come to him while he was preparing
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for Tabuk, saying: ‘O Messenger of God, we
have built a mosque for the sick and needy and
for rainy and cold nights, and we would like you
to visit us and pray for us in it.’ [The Prophet]
said that he was on the verge of traveling, and
was preoccupied, or words to that effect, and
that when he returned, God willing, he would
come to them and pray for them in it. When he
stopped in Dhu Awan, news of the mosque came
to him, and he summoned Malik b. Dukhshum,
a brother of the Banu Salim, b. Awf, and Ma’n
b. Adi, or his brother Asim b. b. Adi, brothers of
the Banu al-Ajlan, and said: ‘Go to this mosque
whose owners are unjust people and destroy
and burn it.’ They went out briskly until they
came to the Banu Salim b. Awf who were malik
b. Al-Dukhsum’s clan. Malik said to Ma’n, ‘Wait
for me until I bring fire from my people.’ He
went to his kinsfolk and took a palm branch
and lighted it. Then both of them ran until they
entered the mosque, its people inside, set fire
to it and destroyed it and the people dispersed.
Concerning them it was revealed in the Qu’ran:
‘And those who have taken a mosque for
[working] mischief and disbelief, as well as
disunion among the faithful and as an outpost
for those who already fought God and His
Messenger, will swear, ‘we desired nothing but
good.’ God witnesses what sort of liars they are.’
(9:107)
Tafsir al-Jalalayn: “And, among them, those
who have chosen a mosque — these were
twelve men from among the hypocrites — by
way of harm, to cause distress for those of
the mosque of Quba’, and disbelief, since they
built it on the orders of the monk Abu ‘Amir,
as a sanctuary for him, so that whoever comes
from his side may stay there: he had gone to
the Byzantine Emperor (qaysar) to bring troops
to fight against the Prophet (s), and to cause
division among the believers, who pray in the
mosque of Quba’, by having some of these
pray in their [the hypocrites’] mosque, and as
THE DAILY OBSERVER • FRIDAY EDITION
an outpost, an observation post, for those who
waged war against God and His Messenger
before, that is, before it was built — meaning
the above-mentioned Abu ‘Amir — they will
swear: ‘We desired nothing, by building it, but,
to do, good’, by way of kindness towards the
poor in times of [heavy] rain or [extreme] heat
and in order to provide [a place of worship] for
the Muslims; and God bears witness that they
are truly liars, in this [claim of theirs]. They had
asked the Prophet (saaw) to perform prayers in
it.”
Tafsir Ibn Kathir: The reason behind revealing
these honorable Ayat is that before the
Messenger of Allah migrated to Al-Madinah,
there was a man from Al-Khazraj called
“Abu `Amir Ar-Rahib (the Monk).” This man
embraced Christianity before Islam and read
the Scriptures. During the time of Jahiliyyah,
Abu Amir was known for being a worshiper
and being a notable person among Al-Khazraj.
When the Messenger of Allah arrived at
Al-Madinah after the Hijrah, the Muslims
gathered around him and the word of Islam
was triumphant on the day of Badr, causing
Abu `Amir, the cursed one, to choke on his
own saliva and announce his enmity to Islam.
He fled from Al-Madinah to the idolators of
Quraysh in Makkah to support them in the war
against the Messenger of Allah (saaw)
The Quraysh united their forces and the
Bedouins who joined them for the battle of
Uhud, during which Allah tested the Muslims,
but the good end is always for the pious and
righteous people. The rebellious Abu Amir
dug many holes in the ground between the
two camps, into one of which the Messenger
fell, injuring his face and breaking one of his
right lower teeth. He also sustained a head
injury. Before the fighting started, Abu Amir
approached his people among the Ansar and
tried to convince
Continued On page 3
K E N Y A’ S F I R S T M U S L I M N E W S PA P E R
A3 • NEWS
The Bait-ul-Maal - The Only
Truly Islamic Financial Institution
Continued from top page
because of their intrinsic value and fungability
backed by the Bayt-ul-Maal became the
currency of choice for two-thirds of the world
for a period of nearly 400 years and when Islam
began to decline the gold and silver standard
remained as the currency standard for another
50 years for the entire world.
Though the gold and silver dinar were originally
created by the Byzantium empire it is their
adoption by the Khalifah Umar ibn Al-Khattab
(ra) as one of five currencies to be used in the
Muslim world that gave the dinar and dirham
life and that has kept them in the money debate
for the subsequent 1,400 years.
Third the Bayt-ul-Maal through it is sold as a
macro-financial institution with the ominous
title “The Islamic Treasury” was not so much
a macro-institution but was actually a micro-
financial institution that played a crucial role
in providing interest-free credit to counter
the need for interest based loans. The hadith
are replete with instances of the same. A large
portion of funds that were collected as charity
were for the specific purpose of lending. Records
from the Khilafah of Banu Abbas indicate up
to as much as 45% of money on deposit at the
Bayt-ul-Maal served this function. Rising to
55% in Cordoba (Muslim Spain).
It will shock many that the Bayt-ul-Maal even
run what could only be described today as
equity crowdfunding rounds to provide seed
and venture capital to brilliant business ideas
and successful entrepreneurs based on the
example of the Messenger of Allah (saaw)
himself and the tradition of the Arabs at the
time.
Fourth the individual Bayt-ul-Maal were very
local and dealt with local financial needs and
issues but with time became more and more
inter-connected creating an Ummah wide
financial network that provided a greater range
of financial services than are offered today by
most banks with a more humane touch.
The Bayt-ul-Maal ran nearly 700 types of
financial transactions seamlessly granting the
small as well as the large businessman not only
the capital they needed but also the technical
expertise and competitive protections to allow
them to grow and thrive first on a local basis
and then internationally creating jobs and
wealth for the Muslims and maintaining a high
employment function of over 89% for the vast
majority of or Islamic history.
Fifth the Bayt-ul-Maal became a key factor in
financing trade as early as during the life of
Rasullulah (saaw) by the time of the Khilafah
of Ali (ra) the Bayt-ul-Maal was indeed a fully-
fledged financial institution providing micro-
credit locally and macro-credit via venture
capital and joint ventures for activities that
spanned the entire Ummah.
A Mosque Is Only A Mosque If It Calls To The Law Of Allah
Continued from page 2
them to support and agree with him. When they
recognized him, they said, “May Allah never
burden an eye by seeing you, O Fasiq one, O
enemy of Allah!” They cursed him and he went
back declaring, “By Allah! Evil has touched my
people after I left.”
The Messenger of Allah (saaw) called Abu Amir
to Allah and recited the Qur’an to him before
his flight to Makkah, but he refused to embrace
Islam and rebelled. The Messenger invoked Al-
lah that Abu Amir die as an outcast in an alien
land, and his invocation came true. After the
battle of Uhud was finished, Abu Amir realized
that the Messenger’s call was still rising and
gaining momentum, so he went to Heraclius,
the emperor of Rome, asking for his aid against
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THE DAILY OBSERVER • FRIDAY EDITION
Runaway Wives
Spreading Zina
The early Muslims viewed the Bayt-ul-Maal as
an integral part of their daily lives and one that
needed to be promoted and supported for them
to fulfil their religious obligations not only to
avoid rib’a but to proposer. In affluent areas
almost 60% of all money collected as zakat
would be invested to commercial activities that
were designed to bring benefit to the Muslims
and spur economic activity.
The other thing that this did was it created
a culture of investing for a profit as opposed
to investing for interest. The early Muslims
understood that the only way to grow wealthy
was to invest and they would put up to 27% of
their incomes into ventures on a monthly basis
ensuring returns for themselves, economic
growth locally and opportunities for their
children.
Sixth the Bayt-ul-Maal in Cordoba (Muslim
Spain) began to have a more private face with
time making the state merely a customer of
it. Though the Bayt-ul-Maal continued to
be associated with the Islamic state until the
demise of the Khilafah in 1924 most were
privately owned entities all across the Muslims
world providing services to the state as opposed
to being an arm of the state.
Though Islamic history would have you believe
that the Bayt-ul-Maal was a state enterprise this
is far from the truth. On the regulatory front
it was very much a state institution but on the
operational front it wasn’t.
Due the vast array of the functions that it
provided and the ventures in which it was By Aisha Luqman
involved, private capital and expertise where
required more and more for its effective A new trend has emerged in Kenya where wives
functioning. Records show that the regulatory who are tired of their marriages for whatever
aspect which revolved around zakat was only reason are walking out of marriages and calling
12% of all revenues in the Khilafah of Ali (ra) themselves divorced. Worse still, some are even
while the bulk of funds handled by the Bayt- getting remarried and entering into a state of
ul-Maal were paced privately and applied to perpetual zina not to mention the harm they do
private ventures with the benefit of the Muslims to themselves and their children by disobeying
at the core. Allah (swt) in respect of how marriages are
The Bayt-ul-Maal described here and what we meant to be concluded.
know from our Islamic history are two distinctly How a marriage is meant to be consummated
different institutions and it is safe to say that it and terminated is very clear in the Islamic
is no surprise that throughout the history of context. Whatever the circumstances a wife
Islamic there is no record of any other financial cannot simply decide to leave. Especially where
institution. The story of the Bait-ul-Maal from there are children. If a wife has had enough of
our Islamic history was deliberately obscured a marriage there are always avenues through
after 1924 for the distinct purpose of promoting which the marriage can be terminated in an
banking and establishing rib’a amongst the amicable manner. Muslim women cannot and
Muslims first by eliminating the Islamically should not imitate the kufar women who simply
accepted currency and then by diverting our throw off the bonds of marriage like dirty
attention from the fact that we had an effective under garments. Marital problems in Islam are
check against rib’a in a religious form. always dealt with through consultation and
mutual agreement. Where a marriage must be
The journey against for financial emancipation
for the Muslims Ummah needs to start afresh terminated then the method is clear and direct
and is unavoidable.
and it can start afresh with the institution every
generation of Muslims associated solely with The comprehensiveness of the Islamic method
matters of finance. The Bait-ul-Maal. is such that where a wife cannot wait to be
divorced and the husband is unwilling to divorce
then she may take al-Khula. Al-Khula is a wife
initiated divorce where in return for a portion
of her dowry she seeks her freedom. If worst
comes to worst in a marriage then this should
be the option. If she has left the home then she
the Prophet. should rapidly seek al-Khula to regularise the
marriage.
Heraclius gave him promises and Abu Amir
Many women do not know the harm they do
remained with him. He also wrote to several
to themselves by disobeying Allah’s commands
of his people in Al-Madinah, who embraced
in respect of divorce. A woman who leaves the
hypocrisy, promising and insinuating to them
home in this manner is in Allah’s wrath says
that he will lead an army to fight the Messenger
of Allah to defeat him and his call. He ordered the Messenger of Allah (saaw). You will see that
them to establish a stronghold where he could their affairs will never be stable, their endeavors
send his emissaries and to serve as an outpost will never succeed and the children suffer
when he joins them later on. These hypocrites immeasurably because of their mothers’ actions.
built a Masjid next to the Masjid in Quba’, and Many wives do not even realize that the father is
they finished building it before the Messenger not required to maintain the children if the wife
went to Tabuk. They went to the Messenger leaves in such a manner nor is there any Iddah
inviting him to pray in their Masjid so that it for this kind of woman.
would be a proof that the Messenger approved
of their Masjid.”
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 A4 • EDITORIAL
The Importance Of Surah Al Asr
By Abdallah Mansoor
The 103rd surah in the Qur’an is
short and concise, yet abundant in
meaning. Being the speech of Allah
(swt), it is also miraculous in its
language. Allah (swt) challenged
mankind to produce a chapter like
one of the chapters of the Qur’an
if they harbored any doubt about
it being from the Creator of the
universe.
By (the Token of) Time (through
the ages), Verily Man is in loss.
Except such as have Faith, and
do righteous deeds, and (join
together) in the mutual teaching
of Truth, and of Patience and
Constancy. (103:1-3)
Despite surat al-‘Asr only being
made up of three short verses, the
Arabs at the time could immediately
identify the superiority in its
language despite attempts by an
imposter claiming prophethood
to imitate it. Imam Ibn Kathir in
his Tafsir relates how `Amr bin
Al-`As, despite being an idolater at
the time, was aware of the Quran’s
miracle through this very chapter.
He went to visit Musaylamah al-
Kadhdhab (the liar and claimant
to Prophethood) after Muhammad
(saaw) received his first revelation.
Musaylamah asked him; “What
has been revealed to your friend
(Muhammad (saaw)) during this
time?” `Amr replied; “A short and
concise surah has been revealed to
him.” Musaylamah then inquired
as to what it was, after which `Amr
recited this surah. Musaylamah
then thought for a while and said;
“Indeed something similar has
been revealed to me.” ‘Amr asked
what that was, and he replied;
“O Wabr O Wabr! (a small furry
mammal; hyrax) You are only two
ears and a chest, and the rest of
you is digging and burrowing.” He
then asked; “What do you think
O `Amr?” At which time `Amr
replied: “By Allah! Verily, you
know that I know you are lying.”
Musaylamah failed miserably in
trying to oppose the Qur’an with
his nonsensical verses and this
was apparent to `Amr. Indeed the
Quran’s miraculous language and
the challenge that it puts forth
to mankind is enough to make
any person ponder about one’s
existence and the reality of his/her
weakness.
Imam Ash-Shafi’i, the great 2nd
century AH scholar said about
this surah: “If the people were to
ponder on this surah, it would be
sufficient for them.”
The word al-`Asr mentioned in
this surah is more popularly
understood as ‘time’. Other
opinions refer to it as the period
of time between when the sun is
declining and sunset, or the `Asr
prayer itself, as noted in Tafsir
al-Jalalayn. Allah (swt) swears
by time that man is in loss and
destruction. Sayyid Qutb in his Fi
Dhilal al-Quran (In the Shade of
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the Qu’ran) states that this surah
affirms that throughout the ages
there has only ever been one true
path and all other paths lead only
to loss and ruin. The true path is
that which Allah (swt) mentions
in the proceeding verse – the path
of adopting belief (Iman) followed
up with virtuous deeds and the
constant recommending of one
another to follow truth and to be
patient on it. The requirement of
constant reminding and patience
indicates that adopting this correct
path will not be a stroll in the park.
Rather it will be a struggle, which
will require perseverance and
steadfastness.
Only Allah (swt) is capable in
conveying such a profound
message with such eloquence in
one short surah only. When one
has adopted Iman (faith) he has
attained closeness to the Absolute
and Everlasting Creator of the
universe. As a result he understands
his position in this vast universe
which emanates from that origin.
The reality of his weakness
becomes manifest but at the same
time the infinite power beyond this
universe endows the human being
with a strength that propels him
beyond the restrictiveness of life to
attain the vastness of the hereafter.
Sayyid Qutb explains that this:
Iman endows him with great
enjoyment of life, its beauty and
its constituents with whose ‘souls’
he lives in mutual friendship. Thus
life becomes a pleasant journey
for mankind everywhere and at
all times. From this everlasting
happiness, delightful joy and true
intimate understanding of life and
all creation are derived. This is the
invaluable gain, to lack which is an
immeasurable loss.
Righteous deeds are the fruits
of Iman. Iman, if it has settled in
one’s heart correctly, will manifest
itself in actions that accord with
the rules that emanate from
the Islamic ‘aqidah. Thus, one’s
decisive belief in the Islamic creed
(`aqeedah) will form the basis
by which all concepts, values,
criteria, and laws are derived. Self-
interest and personal desires will
thus be replaced with principled
justice and measured thought,
giving the believer an unshakable
confidence in the Islamic way of
life over any other, even if one
finds himself alone on such a path.
Any action that is devoid of this
inextricable connection and is
not linked to Allah (swt) and His
Messenger (saaw) is worthless and
disregarded. Allah (swt) says in the
Qu’ran:
The likeness of those who
disbelieve in their lord: their works
are like ashes which the wind
blows furiously on a tempestuous
day. They have no power over
anything they have earned: that is
the far straying [14:18].
THE DAILY OBSERVER • FRIDAY EDITION
And: according to Imam at-Tabari and
others, to remain steadfast in
As for those who disbelieve their
performing the acts of obedience
deeds are like a mirage in a desert.
and abstaining from the forbidden.
The thirsty traveler thinks it is
water but when he comes near he It is important here to expound
finds that it is nothing [24:39]. upon the concept of enjoining
the right and forbidding the
Unlike those whose actions will
reprehensible as it is interwoven
go to waste in the hereafter as
with the idea of counseling one
described in the above verses, the
another and obedience to Allah
Muslim proceeds in life with a clear
(swt).
objective and with actions that are
Imam al-Haramayn Al-Juwayni,
consistent with the origin of his
mentioned in his al-Irshad:
existence. This creates within him
…. enjoining the good is not
enlightened peace, no matter what
specifically a duty of those
one is asked to do that accords with
appointed to govern but is rather
the Sharia, of which any perceived
incumbent on every Muslim
immediate loss is overcome with
individually. This rule was also
the knowledge of an eternal gain.
established by the unanimous
The opposite, of course, will be a
agreement of the community. In
path devoid of iman which aims at
the earliest days and in the era
gaining an immediate perceived
that followed, persons other than
gain, however, in reality only
those appointed to govern used to
ending in eternal loss.
command those who governed to
In the surah Allah (swt) then
do good and to enjoin them from
continues to describe the path
doing what is evil and, moreover,
of those who are not at loss.
the Muslims supported them and
They believe and work righteous
refrained from blaming them for
deeds, and at the same time they
being occupied with commanding
sincerely counsel and advice one
the good without explicit
another towards the truth and
commission to do so.
patience. Sayyid Qutb describes
Enjoining the good and forbidding
the counseling of one another
the evil is a task that is incumbent
upon the truth in the following
upon the ummah of Muhammad
manner: Mutual counsel aimed at
(saaw). Patience in doing so must
that which is right is a necessity
accompany this task, as there is no
because it is difficult to consistently
doubt that such an undertaking is
maintain what is right, bearing in
full of arduous obstacles. Patience
mind that the obstacles in its way
during these times is to travel
are innumerable: egotistic passions
the path of continued obedience
and biases, false concepts in the
towards Allah (swt). It is not to
environment, tyranny, and the
remain silent upon the occurrence
inequity and despotism of some.
of a munkar (evil) thinking that
Hence the mutual exhortation
this is patience. Rather, patience
urged here means reminding,
is in the obedience to Allah (swt)
encouraging and expressing the
who has commanded the evil to be
unity in aim and destination
forbidden and corrected.
and equality in responsibility
and charge. It also collects the Indeed this surah conveys an
individual efforts into a unified invaluable message to mankind.
whole and thus increases the feeling It outlines the path of success in
of brotherhood in every guardian a concise yet profound manner. It
of truth, that there are others with should be recited and pondered
him to exhort, encourage, support over daily, particularly in today’s
and love him. This is precisely day and age. Al-Tabarani recorded
the case with Islam, the righteous from Abdullah ibn Hisn ad-Darimi
way of life whose establishment that he said: Whenever two men
requires the care of a coordinated, from the companions of the
interdependent, self-sufficient and Messenger of Allah (saaw) used to
self-supporting community. meet, they would not part until one
of them had recited surat Al-`Asr
The mufasireen have summarised
in its entirety to the other, and one
the counseling of one another upon
of them had given the greetings of
the truth as calling to Islam or the
peace to the other.
Qu’ran itself. The recommending
one another to patience means,
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