Discussion on the imposition of taxes and price controls, and clarification that the collection of zakah is the work of the Muslim state.

The Shaykh : An example from our reality today, in the context of discussing this article: the collection of zakah is demanded, and this demand is religiously valid, there is no debate about it. But in exchange for this demand, there are taxes. Why were these taxes imposed? They say: to achieve the benefit of the people. We say: This is not prescribed (mashru') until you apply the means that Allah (Mighty and Majestic) has legislated to achieve well-being for the Muslim society, both the rich and the poor. Among these means is zakah, and among them are other things that cannot be explained in detail now. After the means and causes that Allah (Mighty and Majestic) has legislated to achieve this goal—which all peoples today seek, whether Muslim or disbeliever—are applied, if these means do not succeed in achieving what the Shari'ah aims for due to temporary circumstances, then Islam permits, and indeed obligates, us to adopt new means to complete the realization of what Allah (Mighty and Majestic) intended, using the means He legislated for this temporary matter. I say: for this temporary matter. It is not permissible to adopt the imposition of taxes as a permanent system. We say, for example, that price controls in Islam are not prescribed (mashru'). The Messenger (peace and blessings be upon him) was asked to set prices for them, and he said: . This means that it is part of the Islamic system not to impose a specific price on people as a standing rule. However, if it appears to the Muslim ruler—and I mean by Muslim the one who rules by the Book and the Sunnah, and I emphasize this—if it appears to such a ruler that there is an immediate benefit at this moment due to the arrogance of some merchants, for example, and their non-cooperation with Islamic directives, and he imposes a price temporarily; then there is no objection to addressing this temporary matter.
I return to discuss this statement. Who collects the zakah? In Salafi Islam, the state collected the zakah. So, we must demand that the state collect the zakah. Now, the previous discussion returns: we demand that they collect the zakah, which is one of the rulings of Islam. Do we remain silent about it, or do we demand that they apply Islam entirely, all at once? I say: There is no person who demands that a state, especially states like those today, apply Islam entirely, indivisibly. Rather, we demand what can be achieved. So, it is reasonable to demand that all Muslim states collect the zakah and distribute it to the poor, even if the criminal law, for example, contains things that contradict the Shari'ah, and the personal status laws are the same.
So, we must distinguish between the obligation to adopt Islam entirely, indivisibly, as a creed and principle, and the application of Islam to what is feasible for the Muslim community, to what is feasible. Now, since there are Islamic groups demanding the change of the personal status law to make it conform to the Islamic Shari'ah, why do we say that the entire Muslim society is corrupt and wait until we prepare it to accept this ruling? Then, when we say "the Muslim society," my brothers, what do we mean? Do we mean the Muslim society as eight hundred million Muslims?! This is impossible. So, we do not think in terms of defining the area in which we must apply Islam completely, without a single issue deviating from it. Rather, we strive with what we can to apply what is possible of the Islamic rulings that the individual does not possess. We do not ask the state to intervene in our homes and raise our children and descendants; this is the duty of every Muslim individual. As for the rulings that the state possesses and the individuals do not, we demand that they apply what they can.
I believe that if an Islamic rule were to be established now, hypothetically, in a moonless night as some imagine, what would these people be able to apply from Islam? By Allah, they would not be able to apply but a very small amount. Do we accept that, or do we say: No, we want Islam entirely, indivisibly? Is there one among us who applies Islam entirely, indivisibly, so that we can demand the entire community to have an indivisible Islam? This is impossible.