7 months ago

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

The zakât of paper

The zakât of paper money is paid not out of their own value but out of the values written on them, for their own value is very little and it cannot reach the border of richness. As already written above, the values on them indicate the property which is dain. Since the zakât of dain cannot be paid as dain, the zakât of paper money cannot be paid in paper money. It is necessary to pay it in ’ain, that is, to get the dain property into your hands and then hand it to the poor person. Moreover, any kind of debt must be paid from the property of zakât first. While there is property of zakât, that is, gold and silver or commercial goods, it is not permissible to pay the debt by giving other property, for example, rugs and pearls that are used in the house and whose zakât is not to be paid. The zakât of paper money, too, is a debt which one owes to the poor. One has to pay this debt from the property of zakât. Gold is the property of zakât of the person who is not a tradesman but who is rich only by possessing paper money, because paper money is the equivalent of gold. They are not the equivalent of silver. If a person has various kinds of property of zakât such as gold, silver, commercial goods and zakât animals, he has to pay his debt from gold and silver first. [1] The goods a person who is not a merchant buys are not his commercial goods. It is not permissible for him to buy something other than gold to pay the poor as zakât, for the goods that are not commercial for him cannot be paid as zakât. He has to buy gold and pay it. In order to give the zakât of commercial goods, their buying price must be as much as the amount of nisâb in gold or silver money, and one-fortieth of the goods themselves or of their value will be given. Ash-Sharnblâlî says in the explanation of d-Durar, “If the metal coins called flûs are current, or if they are commercial goods, it is wâjib to pay the zakât out of their value.” It is declared in a hadîth quoted in Hidâya, “Calculating the value, five dirham of silver will be paid for two hundred dirham.” As it is seen, for the zakât of flûs and paper money, not they themselves but as much gold as their value must be paid. Those who are not merchants should pay the zakât of their paper money only in gold. Merchants may pay the zakât of their paper money either in gold or from the goods which they sell, but they cannot pay it from other goods. [2] A person might come forth and say: [1] ad-Durr al-mukhtâr, and Radd al-muhtâr, p. 8. [2] For detailed information on zakât, see Endless Bliss, V, 1. – 198 –

“It was in ancient times to pay zakât in gold. Today, gold is not used. Paper money is used everywhere. Now, to say that zakât has to be paid in gold is to arouse difficulty for Muslims. Allâhu ta’âlâ declares, ‘Do not arouse difficulty, show easiness!’ The use of paper money has become al-balwâ al-’umûmiyya. The scholars have given permission to use the thing which has become al-balwâ al-’umûmiyya. Then, why should not zakât be paid in paper money today?” These words are not correct. They are both wrong and slanderous against Islamic scholars, for the following reasons: ‘Do not arouse difficulty in the religion,’ does not mean ‘Look about for the easiest way of doing everything.’ It means that one can do the easy way Islam allows. For example, when it is difficult for one to wash one’s feet because of illness or very cold weather, one can rub (mas’h) his mests [1] lightly with wet hands, for Islam has permitted it. Yet you cannot put on your mests before washing your feet for easiness, because Islam has not permitted this easiness. The sick person can wash his feet with the help of someone else. If it is cold, he can use warm water and put on his mests after this. Islam has permitted this easiness also. It is not permissible to slight the words of religious scholars and exceed the easiness shown in fiqh books. Those who strive to change Islam according to their own reasons and points of view are called religion reformers or zindîqs. Such zindîqs have increased in Egypt and in Hijâz today. They explain Islam in the way they wish. The religion-merchants, who give these heretics and zindîqs such titles as ‘profound religious scholar of the present century’, ‘mujtahid’, ‘mujaddid’ and ‘martyr’ and who translate and sell their poisonous books and who earn money by demolishing the religion and îmân of the people, have been increasing in our country, too. Our scholars have permitted al-balwâ al-’umûmiyya, that is, the things that are so widespread that it is hard to dispense with them, after having studied the books minutely and finding among various ijtihâds the easiest one even if it would be da’îf and reporting it to the people. When al-balwâ al-’umûmiyya is in question, it is permissible to give fatwâ according to the most da’îf words of mujtahids. But, no scholar in any century has ever said permissible about something which no mujtahid had said to be permissible, nor can he say. As for religion reformers who do not [1] Light soleless shoes. See Endless Bliss, IV, 3. – 199 –

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