Seadet-i Ebediyye - Endless Bliss Sixth Fascicle

adds: “It is also an act of kufr (unbelief) to perform an act of
charity, e.g. to have a mosque built, out of certain property that is
known to be harâm and to expect thawâb for that act.”
Ibni ’Âbidîn ‘rahmatullâhi ta’âlâ ’alaih’ states as follows in the
conclusive part of the chapter dealing with places (and persons)
that are to be paid zakât: If a person has property in excess of the
amount sufficient for his living and for the living of people who are
wâjib for him to support, it is mustahab for that person to give
alms. As long as any one of those people who are wâjib for him to
support remains in need, it will be sinful for him to give alms. It is
not jâiz (permissible) for a person too impatient to survive a
financial crisis to give away property or money that he himself
needs in the name of alms. It is makrûh tahrîmî. It is a
commendable act for an almsgiver to make niyyat for sending the
thawâb for his (or her) charity to the blessed soul of Rasûlullah
‘sall-Allâhu ’alaihi wa sallam’ and to the souls of all Muslim men
and women. For, not only will there be no decrease in the amount
of thawâb that he (or she) will earn, but also each of the souls
involved will attain the same full amount of thawâb.
It is stated as follows in the final section of Hadîqa: “Let us
suppose a person is to receive a gift or alms from the Sultân and
knows that the property he is to be given as alms was extorted by
way of cruelty from someone, it will be permissible for him to
accept it only if the Sultân has mixed that property with his own
(halâl) property or with other property which also he extorted by
way of cruelty from another person and the different amounts of
property making up the mixture are inseparable. If the property
given is that (harâm) property itself, it will not be permissible for
him to accept it. For, when the Sultân mixes it with other property
the entire mixture will be his (the Sultân’s) property. The (rightful)
owner of that (harâm) property (in the mixture) will no longer
have any right of ownership on the property. The person who
extorted the property, (the Sultân in this case,) will have to
compensate for it by paying its equivalent, or the value that it had
on the date of extortion, in case its equivalent is not available, to
its owner. It will not be permissible for him to use it without
compensating for it. It will not be his property if he does not mix it
with other property. If the Sultân buys victuals with the property
he extorted by way of cruelty and feeds the poor with the victuals,
it will be halâl to eat them. If a person does not know that the
victuals have been extorted by way of extortion, it will be
permissible for him to eat the victuals extorted, and his not
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