Islam's Reformers .pdf

for it has been declared that those who do not give the poortheir due, which is called zakât, will be tormented in Hell. Notorments has been mentioned for those who do not give theright called alms, but it has been said that it is very muchblessed. Likewise, Islamic scholars have reported unanimouslythat the rights of “saluting, visiting the sick and going to theplace where one is invited,” which are declared in the hadîth“A Muslim has five rights upon another Muslim,” are notfard. On the other hand, the following hadîths quoted fromZawâjir show clearly that the case in not so with zakât:“Protect your property by giving zakât! Cure your sickrelatives by giving alms! Protect yourselves fromcalamities by praying”; “The property of which zakât hasbeen paid cannot be counted as kanz, (treasury cursed byAllâhu ta’âlâ) even if it were buried under the ground. Theproperty of which zakât has not been paid becomes kanzeven if it were left in the open”; “Stinginess and îmân donot stay together in a Believer’s heart!” Hadrat Ibn Hajar al-Makkî explained the ‘stinginess’, which is censured in thehadîths, as ‘not paying zakât’.11) Though the âyat, “We told them to become lowmonkeys,” informs clearly that those Jews who had fished onSaturday were metamorphosed into monkeys, he hasattempted to change this âyat by saying, “They were reduced tothe low grade of monkeys. They must not have becomemonkeys physically,” supposing himself to be a mujtahid likeImâm Mujâhid. Great scholar ’Abd al-’Azîz ad-Dahlawî writes inhis Persian Tafsîr-i ’Azîzî detailedly that their figures andappearances turned into monkeys and that they died after livingthree days, thus answering those who say like Sayyid Qutb.12) Again in his tafsîr book, he says, “No rule has beenmentioned in the Qur’ân about making the captives slaves.Islam has eradicated slavery.” Realizing that this opinion of hisis wrong, he changes his tone and says, “Islam eradicatedslavery, except for the legitimate captives of war, for, in thosedays, it was not powerful enough to force society to admit a rulewhich was against traditions.” Through this absurd logic, hetries to cover his error. He cannot deny the fact that, in the year7 A.H., Rasûlullah (’alaihi ’s-salâm) distributed the captiveswhich he had captivated in the Ghazâ of Khaibar to hiscompanions as slaves and jâriyas and this has been practised- 247 -