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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

these ’ulamâ’ did

these ’ulamâ’ did this duty, some differences arose among them. Thus the madhâhib came forth. In carrying out his ’ibâdât, every Muslim chooses and follows the madhhab which is suitable and easy for his country’s social usages and customs, climate and his physical abilities. Existence of different madhhabs is a blessing and convenience for Muslims. “Proprietorship can be established only with the confirmation and the prearangement of the shâri’ (lawgiver of the Sharî’at). This right is something which the shârî’, who is sort of the public’s representative, has specially put into the individual’s possession.” (Page 156) It is true that property becomes one’s personal property with the permission of the shâri’, but the shâri’ (Maker of Islam) is Allâhu ta’âlâ Himself, that is, He is the One who orders and forbids. Muballigh (Messenger) who announced Islam was His Prophet (’alaihi ’s-salâm). Not only property but also every right has been a right because Allâhu ta’âlâ has permitted it. Each person’s property and rights have become property and rights because Allâhu ta’âlâ has permitted and ordered them. It is for this reason that nobody can take away one’s property unless one gives it willingly. “It is extravagance and harâm to build magnificent villas by spending millions of dollars in a country where millions of people are in need of simple dwellings and clothes.” (Page 185) It is never harâm for a person who has paid his zakât to the poor and who earns through halâl with the sweat of his brow to have villas built. It is halâl and blessed. It is harâm to sit idly, not to work and to remain poor, or to waste one’s earnings for things that are harâm and then live in a simple dwelling. Why should the studious people be guilty because of lazy people who waste their possessions on the things that are harâm? It is halâl for those who pay their zakât to live in villas, to dress smartly and to utilize all the facilities attained by scientific inventions. Allâhu ta’âlâ declares, “I like My human creatures to use the blessings which I have given them,” and “I will give the one who works.” It is worship to work and earn. It is not a sin to be rich. Allâhu ta’âlâ likes those rich people who thank Him. It is harâm to be conceited and to consider oneself superior to others because one is rich. It is written in Qisâs-i anbiyâ’: “Hadrat Zubair ibn Awwâm (radiy-Allâhu ’anh)- one of al-Asharat al-Mubashshara, the ten people who were given the good news that they would go to Paradise, was a merchant. He became very rich, owning – 216 –

enormous property and vast areas of land in Medina, Basra, Kûfâ and in Egypt. He had a thousand servants, but he used to distribute all his income to the poor. Also Hadrat Talha (radiy- Allâhu ’anh), another one of those who were given the good news of Paradise, was rich. He used to dress smartly and go about with beautiful suits on him. There was a precious ruby stone on his ring. Also Hadrat ’Uthmân (radiy-Allâhu ’anh) among al-Asharat al-mubashshara, was a very rich merchant. By contributing ten thousand gold coins and so many camels loaded with goods to the Ghazâ of Tabuk, he attained Rasûlullah’s (’alaihi ’s-salâm) prayers. “Richness is not an imperfection. The hadîth ash-sherîf, ‘It is happiness to be rich during the final ages of the world,’ is written in Râmuz al-ahâdîth. Such prophets as Ibrâhîm, Dâwûd and Sulaimân (’alaihimu ’s-salâm) were very rich. Many of he poor among as-Sahâbat al-kirâm were reported to have said, ‘The rich, in addition to worshipping as much as we do, are earning much thawâb by performing charitable deeds with their wealth,’ thus longing for the situation in which the rich who thanked Allâhu ta’âlâ in this way were.” “Caliphate, after the four caliphs, turned into kingship which was passed from the father over to the son by way of inheritance. Public property was made mubâh (permitted) for the relatives and sycophants of these persons and harâm for meritorious people who were adherent to Islam. Umayyads’ coming into power was harmful. Had Hadrat ’Umar remained in caliphate a couple of years longer, or had Hadrat ’Alî been the third caliph, or had Hadrat ’Uthmân been twenty-five years younger than he was when he came into power, the face of Islamic history would have been rather different. Hadrat ’Umar used to take away from the rich what was more than they needed of their property and distribute them to the poor equally.” (Page 247) With these writings of his, he misrepresents Hadrat ’Uthmân (radiy-Allâhu ’anh) as incompetent in administration. The hadîths telling about his superiority in administration and policy could hardly be tallied. Let us also quote the most famous one of them here: “The highest of my companions is Abû Bakr. Then comes ’Umar. Then comes ’Uthmân. Then comes ’Alî (radî-Allâhu ’anhumâ).” The superiority expressed in the Hadîth is a superiority in every respect. In Hudaibiya, at such a dangerous time as the enemy was making preparations for war, our Prophet (’alaihi ’s-salâm) chose Hadrat ’Uthmân (radiy-Allâhu ’anh) as – 217 –

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