directory
Religion Reformers in Islam Index Chapter # |1| |2| |3| |4| |5| |6| |7| |8| |9| |10| |11| |12| |13| |14| |15| |16| |17| |18| |19| |20| |21| |22| |23| |24| |25| |26| |27| |28| |29| |30| |31| |32| |33| |34| |35| |36| |37| |38| |39| |40| |41| |42| |43| |44| |45| |46| |47| |48| |49| |50| |51| |52| |53| |54| |55| |56| |57| |58| |59| |60| |61| |62| |63| |64|


REFORMER SAYYID QUTB EXPOSES HIS SOCIALISTIC IDEAS


51 - Again, in the book World's Peace and Islam, Sayyid Qutb wrote:

"Some people say on behalf of the religion, 'The [money and any] property the zakat of which has been given might not be considered as the property stocked for the duty concerning property is the zakat only. After giving the zakat, there is no guilt in keeping the property away from common use.' This is not true. The owner of personal property may not keep the property away from common use or reserve it. In order to meet the need of bait al-mal, the government may commandeer it, take the excess of it and distribute to the poor."

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-Imam ar-Rabbani, whom Mawdudi also had to praise, wrote:

"He who wants to attain to endless bliss should adapt himself to Muhammad ('alaihi 's-salam). To get honored by following him, it is not necessary to abandon the world altogether. When the zakat, which is fard, is given, the world will have been abandoned. The property will escape harm, for, the property the zakat of which has been given escapes harm. The remedy of rescuing worldly property from harm is to give its zakat. Though it is better to give all property, giving its zakat is like giving all of it." [Maktubat, I, 165th letter.]

The property the zakat of which has been given does not harm its owner no matter how long it is kept in hand. It is not a guilt to withdraw a property from common use if its zakat 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 to high degrees in the next world. Great scholar Hadrat 'Abd al-Ghani an-Nabulusi wrote in his book Al-Hadiqa that zakat protected property against harm. Rasulullah ('alaihi 's-salam) said, "Protect your property from harm by giving its zakat." This hadith is written also in al-Manawi's Kunuz ad-daqaiq with its document. When the ayat, "There is very bitter punishment for those who conceal their golds and silvers and who do not distribute them in Allahu ta'ala's way," descended, Rasulullah ('alaihi 's-salam) said, "Zakat was commanded in order to purify Muslims' possessions. The property whose zakat is given will not be kanz, that is, it will not be considered as a property which is stored." A hadith declares, "There is very bitter punishment in the next world because of the property the zakat of which will have not been given." Sayyid Qutb wrote as if he did not believe these hadiths. It is declared in a hadith reported by at-Tabarani and al-Manawi, "The property the zakat of which has been given is not kanz." Rasulullah ('alaihi 's-salam) said that the property the zakat of which was given would not be considered as stored property, and Sayyid Qutb said that this was incorrect. This shows what kind of a person Sayyid Qutb was.



HizmetBooks © 1998

See our Important Disclaimers and Legal Information