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Miftah-ul-Janna (Booklet for way to Paradise)

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articles with the intention of zakât to one of you poor acquaintances or relatives. Now you have paid zakât for your paper bills (by giving gold articles equal in weight to the gold coins which are equal in value to calculated amount of the paper bills to be paid as zakât). Thereafter the poor person donates the gold coins as a gift to you, and you in turn pay your debt by returning the gold articles to the lender. Since the zakât has been paid, you, the rich person, give some of the paper bills in your possession and which you have reserved for the purpose of paying zakât to the poor person. You can spend the remainder doing all sorts of charity you wish. If the poor person also wishes to attain a share from the thawâb that the charity yields, he sells you the gold coins that he has received as zakât. Thereafter he returns the paper bills to you and appoints you his deputy to dispense charity on his behalf. Sayyid ’Abd-ul-Hakîm Arwâsî ‘rahmatullâhi ’alaih’ (1281 [1865 A.D.], Başkale, Van, Turkey–1362 [1943], Ankara), an expert in the teachings of all four Madhhabs, stated: “The value of paper money is a nominative value. When it is demonetized, it loses its value. Therefore, it is not permissible to pay fitra and/or zakât in paper money. The zakâts that you paid in paper money in the past should be made qadâ of, (i.e. reperformed,) by way of dawr with gold. All sorts of monetary acts of worship, with the exception of hajj, can be made qadâ of by way of dawr.” (Please see the twentyfirst chapter of the fifth fascicle of Endless Bliss for ‘dawr’.) It says as follows in Durr-ul-mukhtâr: If Bâghîs, i.e. Muslims who revolted against the government and seized power, and oppressive Muslim rulers collect the zakât of animals and the zakât (called ’ushr) of crops and dispense them (in manners and) at places commanded by Allâhu ta’âlâ, the property thereby collected (from Muslims) becomes zakât (and ’ushr) (of those Muslims). If, however, the so-called property is dispensed (otherwise and) at other places, that property collected will not stand for zakât (and/or ’ushr). Owners of the property will have to pay zakât (and/or ’ushr) again by dispensing it to poor Muslims. If the aforesaid authorities collect the zakât for commercial property and the zakât for money, it will not stand for zakât, according to a vast majority of Islamic savants. The fatwâ given agrees with their ijtihâd. According to other Islamic savants, since those oppressive rulers who collect them are Muslims (at the same time) and the property thereby collected belongs to the people by right, they will be held as poor people, and hence property paid to them with the – 200 –

niyyat (intention) of zakât will stand for zakât.” Ibni ’Âbidîn’s account of the matter is as follows: “This rule applies also to property and money collected as taxes or duties or in any other nomenclature. The more common scholarly argument that property thereby collected will not stand for zakât despite the intention is the sahîh one. In other words, tyrannical Muslim rulers do not have the right to collect zakât for people’s property.” That the fatwâ agrees with this ijtihâd is written in Tahtâwî’s annotation (to the aforesaid book). As is seen, zakât paid for animals and ’ushr (paid for crops) will be sahîh (valid in Islam) only if the government who collects them is a Muslim government and dispenses them to people who have dues from the four departments of the State Treasury called Beyt-ul-mâl. None of the taxes paid to the government, according to most Islamic savants, will stand for zakât for property or money. There is a scholarly report stating that it will be permissible on condition that the government to collect them be known to be a Muslim government and the property and the money be given with the intention of zakât. The source of this report, however, is a da’îf (weak) one. (Please scan the sixth chapter of the second fascicle of Endless Bliss for the technical meaning of ‘da’îf.) Come on, o my brother, have reason and get over this obduracy! Your life is so valuable, do not waste it in superfluity! Protect your heart against the desires of the nafs! Let your inside, like your outside, attain purity! When gold is commingled with copper, Will the money-changer receive it with jollity? Do not boast with your diploma from a high school! Think before you talk, lest you be involved in oddity! Find a person of ma’ârif and harken to him! So that from Haqq you attain kindness so plenty! Go to the ocean of Haqîqat and dive therein, And come up with something superb in quality! Do not let an ignorant graduate mislead you! The early scholars show you the way to purity! – 201 –

Ramadan Guide
Seadet-i Ebediyye - Endless Bliss Fourth Fascicle
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Seadet-i Ebediyye - Endless Bliss Fifth Fascicle
Seadet-i Ebediyye - Endless Bliss First Fascicle
Seadet-i Ebediyye - Endless Bliss Second Fascicle
Seadet-i Ebediyye - Endless Bliss Sixth Fascicle
Seadet-i Ebediyye - Endless Bliss Third Fascicle
The Rising and the Hereafter
Answer to an Enemy of Islam
Ethics of Islam
Belief and Islam
The Sunni Path
Sahaba - The Blessed
Could Not Answer
Islam and Christianity
Confessions of a British Spy and British Enmity Against Islam
Why Did They Become Muslims
Islams Reformers
The Proof of Prophethood
Pitfalls in the Quest for Knowledge - IslamBasics
Documents of the Right Word
Advice for the Muslim
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