Seadet-i Ebediyye - Endless Bliss Fifth Fascicle

of religion think of themselves as savants. They introduce one
another as Islamic savants to the people. They dislike the ijtihâds
of the Selef-i-sâlihîn and say, “We believe in the Qur’ân and the
ahâdith only.” They infer some new meanings suitable with their
short sights and sterile thoughts from the Qur’ân al-kerîm and
hadîth-i-sherîfs. They slander the superiors of the second century
(of Islam) and our religious imâms, who are praised in hadîth-isherîfs.
They strive to cast aspersions on their valuable books. The
books of such lâ-madhhabî people as Ibni Taymiyya, Mawdûdî,
Sayyid Qutb, Hamîdullah, Abd-us-salâm, a physicist, and Ahmad
Didad spread information that is disagreeable with that which has
been communicated unanimously by Islamic savants. For example,
it is written in the books “World’s Peace and Islam” and
“Introduction to Islam” that, “Zakât is a tax paid to the State. The
money which the rich give to those poor people they like is not
called zakât. Zakât is paid to the State only. The State can give it
to poor disbelievers as well. For, miskîn means the poor ones
among disbelievers.” It has been explained in detail in the book
Answer to an Enemy of Islam that the lâ-madhhabî people are on
the wrong way.
According to some savants, when a Muslim but cruel sultan
imposes a tax on the Emwâl-i-zâhira it is acceptable if one pays it
with the intention of zakât. But it does not stand for zakât if the
sultan takes the tax from the Emwal-i-bâtinâ, even if one intends
for zakât, nor does any kind of property taken by those sultans
who are disbelievers or renegades stand for zakât. In this case one
has to pay the zakât, too.
There are four distinct kinds of goods in the Beytulmâl:
1 - The zakâts that are taken for animals and produce of the
earth and those which the ’Âshir takes only from the Muslim
tradesmen he meets on their way, are given to the seven groups
mentioned above.
2 - One-fifth of the ghanîma and of the metals extracted from
the earth, is given to orphans, to miskîns and to those travellers
who have no money left on their way. In all these three groups,
those who are Benî Hâshim and Benî Muttalib [1]
have priority.
[1] Hâshim was the paternal great grandfather of the Messenger of Allah
‘sall-Allâhu ’alaihi wa sallam’. Therefore, Rasûlullah’s and his uncles’
descendants are called Benî Hâshim, i.e. Sons of Hâshim, or Hâshimîs
(Hâshimites). Descendants of Rasûlullah’s paternal great granduncle
are called Benî Muttalib, i.e. Sons of Muttalib.
– 45 –