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Islams Reformers

The bigotry of the religion reformers or bigots of science who surfaced lately to blame all previous scholars, basic fundamental beliefs or practices

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televisions, exploit their nations and spend all their income in their own enjoyment and amusement and in making people their slaves, we are commanded to rescue these innocent people from their talons and guide them to happiness. This order, this ’ibâda, can be done by helping the State, the army of jihâd. If it is done without the State’s permission, it is not jihâd but fitna and anarchy. Allâhu ta’âlâ helps the working people. He dislikes and does not help those who sit idly. It was declared in a hadîth quoted in al-Bukhârî’s and Muslim’s Sahîhain and explained in Barîqa and Al-hadîqa that those who would be called Muslims would part into seventy-three groups. These groups of different beliefs cannot unite with one another. First it is necessary to unify them in belief. Those who say, “Let’s unify the various groups of Muslims,” should be sincere in that they should be unified on the truth, for only what the Ahl as-Sunna scholars have taught is true among all of them. It was declared in the Hadîth that the remaining seventy-two groups would go to Hell on account of their heretical beliefs. The unification of Muslims on the truth requires for all of them to hold the same belief, the Ahl as-Sunna i’tiqâd. For accomplishing this, we should read the books, magazines and papers writing about what the Ahl as-Sunna scholars have reported and provide them for our acquintances. We should strive hard to spread this knowledge. We should check our children every evening when they are back from school, and if the teacher sabotages their moral values and tries to undermine their religious beliefs, we should report him to the Ministry of Education and transfer them to a school with conscientious, honourable, learned teachers who are men of Allâhu ta’âlâ. We should prevent our children from being dragged on to endless perdition and we should be quite vigilent lest they should fall into the traps of the enemies of Islam. We should send our children to the teachers of the Qur’ân before they reach the school-age. We should strive to illuminate their fresh brains and pure souls with the light of the Qur’ân al-kerîm. This is the only way of raising our children as Muslims. A country can remain Muslim only if the children are brought up as Muslims. These writings constitute the ideological jihâd, and this jihâd is fard like the jihâd through warfare. 51 - In his book World’s Peace and Islam, Sayyid Qutb wrote: “Zakât is collected from the main wealth in a ratio of two-anda-half per cent every year. The state collects this tax as it collects any other tax. It is the state again which is in charge of its – 192 –

expenditure. It is not a procedure that takes place between two individuals face to face. Zakât is a tax. The state collects it and spends it on certain places. Zakât is not an individual gift of alms that passes from hand to hand. “If, today, some people divide the zakât of their property by themselves and distribute it with their own hands, this is not the way or system which Islam commands.” Sayyid Qutb, being unable to refrain from repeating Ibn Taimiyya’s words on zakât, disagreed with the Ahl as-Sunna scholars also on this point. Mawdûdî and Hamidullah, too, write the same about zakât. The four madhhabs of the Ahl as-Sunna unanimously report that ‘zakât’ means ‘to give (tamlîk) a certain part of one’s fully possessed zakât goods obtained in a halâl way to seven out of eight kinds of Muslims decribed in the Qur’ân alkerîm’. In the Hanafî madhhab, it can be given even to only one of them. These seven kinds of Muslims are: faqîr; miskîn; ’âmil, the collector of the zakât of stock animals and that of farm products called ’ushr; one who is on hajj or ghazâ; one who is far away from his home or property; one in debt; the slave who is to be set free. It is commanded in the Qur’ân to give zakât also to the eighth class, i.e. people called al-muallafat al-qulûb who were some disbelievers, who were hoped to become Muslims or whose harm was to be prevented, or some weak Muslims who had newly embraced Islam. Rasûlullah (’alaihi ’s-salâm) had given zakât to all these three kinds of people. But Hadrat ’Umar (radiy-allâhu ’anh) who was in charge of Bayt al-mâl during the time of Hadrat Abû Bakr (radiy-Allâhu ’anh), quoted an âyat-i-kerîma, which is recorded in Ibn Âbidîn, and a hadîth, which is known as the hadîth of Mu’âdh and which the same source reports to exist in all the (books of hadîth called) Kutûb-i-sitta, [1] and said that Rasûlullâh (’alaihi ’s-salâm) had abolished the payment of zakât to almuallafat al-qulûb. The Khalîfa and all the Sahâbat al-kirâm admitted this and came to an agreement, which is called (ijmâ), on the fact that it had been abolished (by the Messenger of Allah), and therefore people in the eighth group were no longer paid zakât. Abolition (of a religious principle) could be done as Rasûlullah ‘sall-Allâhu alaihi wa sallam’ was alive, and ijmâ’ (on [1] Its lexical meaning is ‘The Six Books’. In the Islamic terminology, it signifies the six most famous books of hadîth written by six great Islamic scholars. Detailed information is available in the sixth chapter of the second fascicle of Endless Bliss. – 193 –

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