5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi

unlike other insurance policies. It does not demand money from
the poor, but collects it from the rich. In the world, there is an
increase in the property of the rich people who give zakât. And
in the Hereafter they will be given plenty of blessings. Islam’s
insurance program helps all the poor. When the chief of a family
dies, it makes allowances to his poor family, and makes
everyone happy. Islam has established such a social security
system through zakât.
Ibni Âbidîn (rahmat-ullâhi aleyh) states: “Two of the four
types of property of zakât, that is, the animals of zakât and the
produce of the earth are termed Emwâl-i-zâhira. The Caliph’s
officials come and collect them. These officials are called Sâ’î.
The State reserves this property collected [and also zakât of
Enwâl-i-bâtina, which the officials called Âshir collect from
travelling tradesmen] in the Beytulmâl, and spends them on all
the seven groups. Of the kinds of property of zakât, gold, silver
and commercial property are called Emwâl-i-bâtina. It is not
permissible to ask their owner about their amounts. Their owner
himself gives their zakât to anyone he likes of the seven groups.
The State cannot demand again zakâts that have been given in
this way. If it is uncovered that the rich in a city never give their
zakâts, the State can collect zakâts of their Emwâl-i-bâtina.” It is
written in Diyâ-ul-ma’nawî and in Îdhâh, “The State cannot
collect five things; zakât of Emwâl-i-bâtina, the fitra, the qurbân,
the nazr, and the kaffârat.”
[Recently there has been an increase in the number of those
who cannot realise the greatness of the savants of the Ahl-isunna
(rahmatullâhi ta’âlâ ’alaihim ajma’în). It is for a savant to
know a savant, not for the ignorant. Those ignorant people who
pass for men of religion think of themselves as savants. They
introduce one another as Islamic savants to the people. They
dislike the ijtihâds of the Selef-i-sâlihîn and say, “We believe in
the Qur’ân and the ahâdith only.” They infer some new
meanings suitable with their short sights and sterile thoughts
from the Qur’ân and the ahâdith. They slander the superiors of
the second century (of Islam) and our religious imâms, who are
praised in the ahâdith. They strive to cast aspersions on their
valuable books. The books of such lâ-madhhabî people as Ibni
Taymiyya, Mawdûdî, Sayyed Qutb, Hamîdullah, Abd-us-salâm,
a physicist, and Ahmad Didad spread information that is
disagreeable with that which has been communicated
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