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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

elong to any madhhab,

elong to any madhhab, they write everything which comes to their minds. Both the worship and the faith of those who follow them will be corrupted. It is very easy to pay zakât in gold. It is not difficult at all. It is not necessary to buy gold. A rich person who insists on distributing his zakât to the poor in paper money does as the books Ashbâh and Radd al-muhtâr write how a rich person can donate the debt a poor person owes him as his zakât to him: he borrows from his wife or somebody else some gold of the same value as the paper money which he wants to distribute and is less than the amount of nisâb. He says to a pious poor Muslim, “I will pay zakât to you and to some of my acquaintances. Our religion commands to pay zakât in gold. In order to make it easy for you to change the gold into paper money, I want you to appoint so and so as your proxy to take your zakât and gift it to anybody he wants. Thus, you will help me to follow Islam and, for this, you will be additionally rewarded in the next world!” A person whom the rich man trusts is appointed as the proxy. He gives the gold as zakât to the proxy when the poor person is absent. This proxy of the poor person takes the gold and, a few minutes later, presents it as a gift to the rich person. And the rich person distributes his paper money to that and other poor people, to schools for teaching the Qur’ân, to Muslims who render service to the religion or perform jihâd. If he distributes them to those whom it is not permissible to give and those who do not perform salât, he will not be rewarded in the next world though he will escape the punishment of not paying zakât. He returns the gold to the person from whom he has borrowed it. If he has to give more zakât, he repeats this procedure. To a person with îmân, worshipping is not difficult but easy and sweet. 52 - Again, in the book World’s Peace and Islam, Seyyid Qutb wrote: “Some people say on behalf of the religion, ‘The [money and any] property the zakât of which has been paid might not be considered as the property stocked, for the duty concerning property is zakât only. After zakât is paid there is nothing wrong in withholding property from circulation, [i.e. in not using it at all].’ This is not true. The owner of personal property cannot withhold it from circulation or reserve it. In order to meet the need of Bayt al-mâl, the government may commandeer it, take the excess of it and distribute it to the poor.” – 200 –

This is not an expression of objective learning or understanding, but it is his own opinion and thought. He wanted to adapt Islam to his own point of view and political thoughts. Hadrat al-Imâm ar-Rabbânî, whom Mawdûdî also had to praise, wrote: “He who wants to attain endless bliss should adapt himself to Muhammad (’alaihi ’s-salâm). To become honoured by following him, it is not necessary to abandon the world altogether. When zakât, which is fard, is paid, the world will have been abandoned. The property will escape harm, for, the property the zakât of which has been paid becomes immune to harm. The remedy of rescuing worldly property from harm is to pay its zakât. Though it is better to give all property, paying its zakât is equivalent to giving all of it.” [1] The property of which zakât has been given does not harm its owner no matter how long it is kept in its owner’s possession. It is not a guilt to withdraw a property from circulation if its zakât has been given. If the government commandeers this property, it will be cruelty. By that it is not a guilt, it is meant that the owner will not be judged and punished for it in the next world. However, he will not gain the rewards of having performed charitable deeds, of having used such property in commerce and arts, and of having helped Islam and Muslims; he cannot attain high degrees in the next world. Great scholar Hadrat ’Abd al-Ghanî an-Nablusî wrote in his book al-Hadîqa that zakât protected property against harm. Rasûlullah (’alaihi ’s-salâm) said, “Protect your property from harm by paying its zakât.” This hadîth is written also in al- Manâwî’s Kunûz ad-daqâ’iq with its source. When the âyat, “There is very bitter punishment for those who conceal their golds and silvers and who do not distribute them in Allâhu ta’âlâ’s way,” descended, Rasûlullah (’alaihi ’s-salâm) said, “Zakât was commanded in order to purify Muslims’ possessions. The property whose zakât is given will not be kanz, that is, it will not be considered as property which is stored.” A hadîth declares, “There is very bitter punishment in the next world because of the property whose zakât has not been given.” Sayyid Qutb wrote as if he did not believe these hadîths. It is declared in a hadîth reported by at-Tabarânî and al-Manâwî, “The property whose zakât has been given is not kanz.” Rasûlullah (’alaihi ’s-salâm) said that the property whose zakât was given would not be [1] Maktûbât, I, 165th letter. – 201 –

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