Abdul Majid Abdul Hamid.. The Latest on Slavery (7) – A Whale's Spine – ✍️ Abdul Majid Abdul Hamid
* Dr. Al-Tayeb Ahmed Haroun, author of Al-Jazeera's Aba Whispers of History, continues his story by stating that zakat is considered one of the sources of capital accumulation in the Mahdi's circle. The author provided documented information proving this claim: which was also confirmed by researcher Siddiq Abdul Rahman Azraq 1996, stating that the matter began when the Ansar asked (Al-Sayyid) Abdul Rahman, what were they doing with the surplus zakat from their rain-fed farms in the Qaffa region after their relatives (the Master) told them to collect it in one place to spend it on the guests? Since then, zakat began to be collected in all the Ansar regions throughout Sudan, and zakat for livestock and cattle began to be returned (to the department) in large quantities. Through the Imam's agents, who received ten percent of what they collected, the department established a zakat management office under the name of the Supply and Livestock Office, which changed its name to the Office of. Religious affairs in 1950. The office was meticulous in the process of collecting and receiving zakat and in controlling what was disbursed, and the zakat livestock was placed in it with the mark of the department (A) The department sorted the raw camels for transporting cotton to the weighing, gathering and transportation centers and for moving the zakat workers, and the raw bulls were sorted to plow the land and prepare agricultural projects, and the cows with milk to the dairy barn, and the skins of the camels that were slaughtered were sold and the value was transferred to the account of the livestock office, and if one of them died, the shepherd had to prove it by bringing The part of the skin of a dead animal bearing the mark (A). , they are slaughtered in honor of the guests*.
*The department distributed cows to its employees to benefit from them and sold livestock according to its interests, p. (166). The author found that the collected zakat went into the commercial activities of the (Mahdi Department) and its expenditures. were not disciplined as in the noble verse, but rather their resources were spent on hosting individuals (the family of the Imam) and those who accompanied them, and travel tickets for them, as well as spending on servants, horses of the circle, hospitality of the Grand Serail, and on the conferences of the Umma Party. At the end of his study on the Mahdi Circle, the writer asks him a legitimate question and submits to him that (the Mahdi Circle) is considered one of the largest economic enterprises in Sudan, otherwise It is not the largest, which makes its owner the richest Sudanese and he claims to be the Imam of the Religion. Did the department pay zakat on his money? This is a question for which no satisfactory answer has been found and which remains to be explored further*.
*Regarding taxes and whether or not the ministry pays taxes on the profits of companies to the government like other companies, he adds that the news about this came in an article by Professor Shawqi Badri in the electronic newspaper Soudanile on April 17, 2014, entitled (The Rich and Powerful Do Not Pay). Professor Shawqi narrates that an employee of the Ministry of Finance, his name is Ali Diab, wrote letters (to the Mahdi Department) and (to the Al-Marghani family) to pay taxes. was not mentioned, but it was most likely in the late sixties, as usual, the two houses did not care, and the employee escalated the matter and issued a seizure order, and the world stood up and said (the people of finance) that maybe they had done it. had given him a mission. But he stepped aside, because both houses do not pay taxes, and he asked Ali, who was born in Egypt, and I know where he is from? Why are there people who pay and others who do not? A delegation from the Ministry of Finance, headed by Agent Misbah, came at that time and apologized (to these gentlemen), and these gentlemen understood the matter, but they said that the employee was a person paid by certain parties, and to contain the matter. , the Ministry of Finance quickly included Ali in the first mission and he was sent back to Egypt. (Mr.) Abdul Rahman was a true businessman and was very resourceful until Ali Al-Khawajat had an insight, especially regarding the sustainability of his business. his handling of his workers' strikes with skill, unlike his son Al-Siddiq*
Half a fork
*It is noteworthy that all the Ansar residences in Jazira Aba in 1926, when the construction of Sayyid Saray was completed, were built with straw and firewood, as were all the mosques, including the famous Al-Kun Mosque on the Jazira Aba, and these mosques remained as they were built with straw and firewood until 1970, when the island was destroyed by the May government, p. 143). But in 1958, after General Abboud's coup and the dissolution of Parliament, Mr. Abd al-Rahman al-Mahdi apparently sensed a danger to his institutions, so he issued a circular to the representatives and sheikhs of the nation in which he said (And know that the Mahdi Circle is an economic institution whose objectives are to serve the religious and social interests). objectives of the Ansar. I instructed its director (Mr.) Abdul Rahman, who is the son of (Al-Sayyid) Abdul Rahman, to make an effort to open mosques and institutes and preserve the entity of the Ansar and work for their welfare (Azraq, p. 63). (Al-Sayyid) issued this circular knowing, after the above review, that (Al-Mahdi Circle) is a profit-making institution consisting of a group of companies registered under the law. The companies have not made or contributed any significant contribution to the construction of mosques or the service of the Ansar, especially in Al-Jazira Aba and other Ansar areas, for almost half a century, and therefore it is difficult to describe it as an economic institution whose objectives are to serve the religious and social objectives of the Ansar, but Al-Sayyid was clear-sighted, friend of Ambada, June 2016*
A quarter of a fork
*When history speaks, tongues remain silent, no matter how much Ansar blood flows in our veins, Kaber after Kaber, and we will remain Ansar, sons of Ansar, sons of Ansar, and history remains a station of sermons and lessons, and not for renewing the experience*.
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