Resolving apparent contradictions in the Quran
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I never said anything about zakaat. What is your understanding of the difference between zakaat & sadaqah?
Zakat = contribution towards betterment (obligatory)
Sadaqah = Redemption/expiation donation (not obligatory)The point about the treasure is that their was "saalih". Yet he accumulated wealth beyond his needs. I see a clear contradiction between accumulating wealth & spending what is beyond your needs or the excess.
First of all we must know, that there are no contradictions in the Quran.
482 Do they not reflect on the Quran? If it were from any other than God they would have found many contradictions in it.
We must improve our understanding and ask God for an increased knowledge. We shouldnt be hasty in making conclusions with things we are not sure about.
20114 Then High above all is God, the King, the Truth. Do not be hasty with the Quran before its inspiration is completed to you, and say, "My Lord, increase my knowledge."
Now back to the subject
1882 "As for the wall, it belonged to two orphaned boys in the city, and underneath it was a treasure for them, and their father was an upright man, so your Lord wanted that they would reach their maturity and take out their treasure as a mercy from your Lord. None of what I did was of my own accord. That is the meaning of what you could not have patience for."
Do you still see a contradiction?
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In 2219 we find that we should spend that which is beyond our needs,
The confusion or contradiction emerged because of this translation. Read in conjunction with the instructions on the subject given at other places and the point will become evidently clear. Read it like this
And they ask you as to what is that they should spend. Tell them, "whatever you can spare". -
Peace
Zakat = contribution towards betterment (obligatory)
Sadaqah = Redemption/expiation donation (not obligatory)I agree that zakaat is obligatory. I was wondering what your reason is for saying so & why do you say sadaqah is not obligatory?
First of all we must know, that there are no contradictions in the Quran.
482 Do they not reflect on the Quran? If it were from any other than God they would have found many contradictions in it.
We must make improve out understanding and ask God for an increased knowledge. We shouldnt be hasty in making conclusions with things we are not sure about.
20114 Then High above all is God, the King, the Truth. Do not be hasty with the Quran before its inspiration is completed to you, and say, "My Lord, increase my knowledge."
I don't believe that there are contradictions in the quran. Hence the topic reads "apparent" contradictions. It is for this very reason that I tried to investigate these apparent contradictions.
Now back to the subject
1882 "As for the wall, it belonged to two orphaned boys in the city, and underneath it was a treasure for them, and their father was an upright man, so your Lord wanted that they would reach their maturity and take out their treasure as a mercy from your Lord. None of what I did was of my own accord. That is the meaning of what you could not have patience for."
Do you still see a contradiction?
Still, why did the "saalih" man accumulate wealth beyond his needs? If we are to spend the excess, then we wouldn't have anything to accumulate. But I think we may be closer to resolving this once we establish why you think that sadqah is not obligatory.
Imraan
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I agree that zakaat is obligatory. I was wondering what your reason is for saying so & why do you say sadaqah is not obligatory?
It's an expiation/redemtion donation/charity.
2196 Complete the Pilgrimage and the visit for God. But, if you are prevented, then make what is affordable of donation, and do not shave your heads until the donation reaches its destination. Whoever of you is ill or has an affliction to his head, then he may redeem by fasting or giving a charity (sadaqah) or a sacrifice. But if you are able, then whoever continues the visit until the Pilgrimage, then he shall provide what is affordable of donation. If one cannot find anything, then he must fast for three days during the Pilgrimage and seven when he returns; this will make a complete ten; this is for those whose family is not present at the Restricted Temple. Be conscientious of God, and know that God is severe in retribution.
I don't believe that there are contradictions in the quran. Hence the topic reads "apparent" contradictions. It is for this very reason that I tried to investigate these apparent contradictions.
I was just saying...
Still, why did the "saalih" man accumulate wealth beyond his needs? If we are to spend the excess, then we wouldn't have anything to accumulate. But I think we may be closer to resolving this once we establish why you think that sadqah is not obligatory.
"salih" man = upright man
The orphans got the treasure/part of it when they reached maturity.
1882 "As for the wall, it belonged to two orphaned boys in the city, and underneath it was a treasure for them, and their father was an upright man, so your Lord wanted that they would reach their maturity and take out their treasure as a mercy from your Lord. None of what I did was of my own accord. That is the meaning of what you could not have patience for."
Besides, how do you know that they didnt donate some of it?
Also, why are they obliged to do so?Peace
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Still, why did the "saalih" man accumulate wealth beyond his needs? If we are to spend the excess, then we wouldn't have anything to accumulate. But I think we may be closer to resolving this once we establish why you think that sadqah is not obligatory.
Imraan
Who says the man accumulated wealth "beyond his needs"?
Why are you translating "kanz" as wealth? Kanz is simply "money buried in the ground" -
Peace
It's an expiation/redemtion donation/charity.
2196 Complete the Pilgrimage and the visit for God. But, if you are prevented, then make what is affordable of donation, and do not shave your heads until the donation reaches its destination. Whoever of you is ill or has an affliction to his head, then he may redeem by fasting or giving a charity (sadaqah) or a sacrifice. But if you are able, then whoever continues the visit until the Pilgrimage, then he shall provide what is affordable of donation. If one cannot find anything, then he must fast for three days during the Pilgrimage and seven when he returns; this will make a complete ten; this is for those whose family is not present at the Restricted Temple. Be conscientious of God, and know that God is severe in retribution.
I think that this is a very narrow understanding of sadaqah. Look at the other verses where sadaqah appears, and also its root verb meaning & I think you will find that sadaqah is the right a person has.
"salih" man = upright man
The orphans got the treasure/part of it when they reached maturity.
1882 "As for the wall, it belonged to two orphaned boys in the city, and underneath it was a treasure for them, and their father was an upright man, so your Lord wanted that they would reach their maturity and take out their treasure as a mercy from your Lord. None of what I did was of my own accord. That is the meaning of what you could not have patience for."
Besides, how do you know that they didnt donate some of it?
Also, why are they obliged to do so?It does not matter whether or not they donated anything if we don't look at the quran as having different injunctions for different stages of community development because then they could have donated if it was appropriate to the stage of development their community was in. However, if the community was in a different stage of development, they may have been required to give over the excess. Besides, I am not referring to the youths, I am referring to their father who had accumulated this wealth. He obviously did not give the excess, yet he was upright.
Anyway, the reason that I asked about the sadaqah being obligatory or not is that we find in 9103 there is an instruction to take sadaqah from their wealth. This is an instruction as far as I understand it. Therefore we see that this is something that must be taken if it is not given.
Imraan
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Peace Samia
Who says the man accumulated wealth "beyond his needs"?
Why are you translating "kanz" as wealth? Kanz is simply "money buried in the ground"I don't think that it matters whether it is wealth or money buried underground. The point is that he had more than he required. If we say that it was not beyond what he needed, then I would concede that this does not pose a contradiction to 2219.
This discussion is not only about these verses though. There is still the issue of 2219 & the verses pertaining to distribution of the estate in the event that there is no will or the will does not account for all the assets. I don't understand how we can distribute to our heirs that which we don't have. Unless maybe all that is to be distributed is what we required for our needs & therefore did not spend it.
The issue here is whether or not different verses apply to different times of the development of a community on the same issue.
There are also apparent contradictions in the case instructions in the quran regarding slaves. We are told how to deal with slaves & yet slavery was obviously abolished.
So what I am saying here is that the same subject in the quran may have different instructions depending on the stage of development a community is in. This would enable a community at any stage of its development to start making the necessary changes slowly in order to attain the quranic ideal.
Imraan
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Peace Mazhar
The confusion or contradiction emerged because of this translation. Read in conjunction with the instructions on the subject given at other places and the point will become evidently clear. Read it like this
And they ask you as to what is that they should spend. Tell them, "whatever you can spare".Can you justify this interpretation linguistically?
Imraan
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Peace progressive
Sadaqah = Redemption/expiation donation (not obligatory)
If we look at 960, we see that sadaqah is described as "fareedah" (from fard), which if I am not mistaken means compulsory.
If his is the case, how do we reconcile this with verses that indicate sadqah being optional?
Imraan
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I think that this is a very narrow understanding of sadaqah. Look at the other verses where sadaqah appears, and also its root verb meaning & I think you will find that sadaqah is the right a person has.
"Other verses" - which?
It does not matter whether or not they donated anything if we don't look at the quran as having different injunctions for different stages of community development because then they could have donated if it was appropriate to the stage of development their community was in. However, if the community was in a different stage of development, they may have been required to give over the excess. Besides, I am not referring to the youths, I am referring to their father who had accumulated this wealth. He obviously did not give the excess, yet he was upright.
I still need to think about this one.
Anyway, the reason that I asked about the sadaqah being obligatory or not is that we find in 9103 there is an instruction to take sadaqah from their wealth. This is an instruction as far as I understand it. Therefore we see that this is something that must be taken if it is not given.
Read in context, and you will see that it confirms my viewpoint
997 The Arabs are the worst in rejection and hypocrisy, and more likely not to know the limits of what God has sent down upon His messenger. God is Knower, Wise.
998 From the Arabs are some who look upon what they spend as a fine, and wait for disasters to befall you. They will have the evil disasters, and God is Hearer, Knowledgeable.
999 From the Arabs there is he who acknowledges God and the Last day, and considers his spending as a means towards God, and the support of the messenger. It indeed makes them closer. God will admit them in His mercy; God is Forgiving, Compassionate.
9100 The pioneers of the emigrants and the supporters, and those who followed them in kindness; God has accepted them, and they have accepted Him; and He prepared for them gardens with rivers flowing beneath in which they will abide eternally. Such is the great success.
9101 Among the Arabs around you are hypocrites, as well as from the city people; they are audacious in hypocrisy. You do not know them, but We know them. We will punish them twice, then they will be returned to a great punishment.
9102 Others who have acknowledged their sins, they have mixed good work with bad. Perhaps God will pardon them. God is Forgiving, Compassionate.
9103 Take from their money a charity to purify them and improve them with it, and support them. Your support is tranquility for them; and God is Hearer, Knower.
Peace
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Salaam ICELOSTNOWFOUND
I am not sure if I understand what you mean exactly. Spending what is in access is not equivalent to spending all we have. And you do not spend it all on the first "beggar" or needy, or spend it all in one instant; nor does one receive all their wealth in one go.
Sorry, I seem to explain the obvious, but as I said, I do not understand what you mean.There are also apparent contradictions in the case instructions in the quran regarding slaves. We are told how to deal with slaves & yet slavery was obviously abolished.
If there are instructions regarding slaves, yes I agree there would be contradiction. Since we agree that there shouldn't be any contradiction in the qur'aan, then maybe our understanding that these are "slaves" is wrong, especially that the word "slave" is not used.
I do not think that in the qur'aan there are any instructions concerning slaves. -
I do not think that in the qur'aan there are any instructions concerning slaves.
9010 We guided him to both paths?
9011 But he hardly tries the uphill road.
9012 And what could make thee conceive what it is, that steep uphill road?
9013 The freeing of slaves
9014 Or the feeding on a day of great hardship
9015 An orphan of relation
9016 Or a poor person in needAlso look at http//www.submission.org/islam/slavery.html
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Peace Samia
I am not sure if I understand what you mean exactly. Spending what is in access is not equivalent to spending all we have. And you do not spend it all on the first "beggar" or needy, or spend it all in one instant; nor does one receive all their wealth in one go.
Sorry, I seem to explain the obvious, but as I said, I do not understand what you mean.What I am trying to say is that there are times in a community's development when they are steeped in the shackles of the wealthy holding most of the wealth. In this situation, a reformer would first try & get these wealthy people to assist people get their most basic needs. From there, additional reforms may be suggested, ultimately culminating in the stage where people are "mu'minoon" & will therefore uphold verses such as 9111 where they give over themselves & their wealth to God in exchange for the Jannah. In such a case, they will distribute their wealth in a way that they use what is now God's wealth to uphold the promise that God made to take care of the rizq of all living things. THis has many dimensions, which I don't want to go into now. This stage is when the community of mu'minoon will ensure that the needs of all its members are taken care of.
It is not a matter of spending it all on the first beggar you meet, but rather that the community will ensure that through this the needs of every beggar is taken care of in such a way that there are no longer beggars in that community. This does not simply consist of trying to dish out money, but rather ensuring that all members of the community are empowered & that the work of each member of the community is valued according to quran rather than the whims of mankind.
Imraan
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Peace progressive
"Other verses" - which?
I have already posted some. Here are a few others
2263/264/271/276, 958/60/79/104, 44/114, 37105, 5813 among many others.
Read in context, and you will see that it confirms my viewpoint
997 The Arabs are the worst in rejection and hypocrisy, and more likely not to know the limits of what God has sent down upon His messenger. God is Knower, Wise.
998 From the Arabs are some who look upon what they spend as a fine, and wait for disasters to befall you. They will have the evil disasters, and God is Hearer, Knowledgeable.
999 From the Arabs there is he who acknowledges God and the Last day, and considers his spending as a means towards God, and the support of the messenger. It indeed makes them closer. God will admit them in His mercy; God is Forgiving, Compassionate.
9100 The pioneers of the emigrants and the supporters, and those who followed them in kindness; God has accepted them, and they have accepted Him; and He prepared for them gardens with rivers flowing beneath in which they will abide eternally. Such is the great success.
9101 Among the Arabs around you are hypocrites, as well as from the city people; they are audacious in hypocrisy. You do not know them, but We know them. We will punish them twice, then they will be returned to a great punishment.
9102 Others who have acknowledged their sins, they have mixed good work with bad. Perhaps God will pardon them. God is Forgiving, Compassionate.
9103 Take from their money a charity to purify them and improve them with it, and support them. Your support is tranquility for them; and God is Hearer, Knower.
I don't disagree that the word is used in that context. I am saying that to take that as the only understanding is too narrow an interpretation.
Imraan
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Peace progressive
See also 5119 & 7024-25 for supporting evidence of those who require it having a right to others wealth.
Imraan
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Quote
The confusion or contradiction emerged because of this translation. Read in conjunction with the instructions on the subject given at other places and the point will become evidently clear. Read it like this
And they ask you as to what is that they should spend. Tell them, "whatever you can spare".Can you justify this interpretation linguistically?
Imraan
Answer is always with reference to the question asked. The question asked is not about how much should they spend, but what is that/the possession that they should spend-donate or use them for the cause of others.
The one word answer is . Its definitness is for each and every questioner, and shall be different for each one of them. Effacing something of possession by one's own will means anything that one can willingly spare.
Suggesting "whatever is in excess of your needs" is ridiculous since it will put all the members of the society on equal padestal, which is neither the desire and will of Allah nor practicable. -
Peace Mazhar
Answer is always with reference to the question asked. The question asked is not about how much should they spend, but what is that/the possession that they should spend-donate or use them for the cause of others.
The one word answer is . Its definitness is for each and every questioner, and shall be different for each one of them. Effacing something of possession by one's own will means anything that one can willingly spare.
Suggesting "whatever is in excess of your needs" is ridiculous since it will put all the members of the society on equal padestal, which is neither the desire and will of Allah nor practicable.My understanding is that the question is what / how much should be kept open for distribution to those who need it. Doesn't "nafaqa" mean something that is open at both ends?
As for each individual deciding what their needs are, I don't think that this is the case. Needs are the same for people in the same situation generally. There may be special circumstances at times & in certain instances, but generally needs are the same. Wants are a different issue altogether.
Why shouldn't all members of a community be put on an equal pedastal? Is there quranic backing for this statement & the statement that this is not the desire of Allah?
Imraan
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Peace Mazhar
My understanding is that the question is what / how much should be kept open for distribution to those who need it. Doesn't "nafaqa" mean something that is open at both ends?
As for each individual deciding what their needs are, I don't think that this is the case. Needs are the same for people in the same situation generally. There may be special circumstances at times & in certain instances, but generally needs are the same. Wants are a different issue altogether.
Why shouldn't all members of a community be put on an equal pedastal? Is there quranic backing for this statement & the statement that this is not the desire of Allah?
Imraan
It is eveident He does not like to place all the people on the same padestal in worldly life. He makes someone affluent and other in measure/limit.
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Peace Mazhar
It is eveident He does not like to place all the people on the same padestal in worldly life. He makes someone affluent and other in measure/limit.
1321 does not support your view imo. All it says is that the ones who will be successful are those who join what God has commanded them to join. This could very well mean bringing together the different capabilities of individuals to form a functioning community.
One of the most glaring examples of the mis-interpretation of verses is found in 1671. This verse is often mistranslated in such a way as to support the greed of those who do not wish to share the bounties of Allah with anyone else. It is often translated to mean that Allah has given some more than others. This however contradicts verses pertaining to getting what you strive for. It is usually further interpreted as saying that those who have more are not going to ?throw back their gifts? or ?hand over their provision? to ?maa malakat aymaanuhum?. It the usually follows that the reason is because if they did this the ?maa malakat aymaanuhum? would have an equal share in the rizq (as if this is a bad thing). It is then further implied that if those who have more hand over or throw back, they are denying Allah?s ?ni?ma?.
The verse can more correctly be understood as those who have more access to the rizq are unwilling to share it with ?maa malakat aymaanuhum? in a way that they may have an equal share in the rizq. Would they then deny Allah?s blessings by not recognising the right of ?maa malakat aymaanuhum??
For those who understand this verse as the former explanation, I would point to 2433 where we are encouraged to give to ?maa malakat aymaanukum? out of what Allah has given us.
Furthermore, the former interpretation to a large degree stems from the belief that one is entitled to more if one has more qualifications, superior knowledge or capabilities. To those who contend that this true, I would point to 287 where Qarun makes this claim & suggest that a detailed study of the story of Qarun be undertaken in order to re-evaluate this position. This point is further emphasised in 3949.
Here are a few other interpretations of 1671
And Allah has caused some of you to excel in earning livelihood over the others (4332). And yet, they who are more abundantly provided are often unwilling to share their provision with those who work for them, lest all might be equal in this respect (7024), (302. Will they continue to deny Allah's blessings in this manner? (1653), (287, (3949). QXP Shabbir Ahmed**
And on some of you God has bestowed more abundant means of sustenance than on others and yet, they who are more abundantly favoured are unwilling to share their sustenance with those whom their right hands possess, so that they might be equal in this respect. Will they, then, God?s blessings deny. Asad
Parwez interprets it as follows
(71) Different individuals possess different capacities for work. Every programme or project requires the co-operation of all for its accomplishment (43/32). The Divine Niz?am-e-Rabubiyyat requires that the produce should be distributed amongst all according to their needs. Those who possess greater capability (or power) generally do not adhere to this Niz?am thinking that according to this arrangement all will be equal and they, therefore, take more than the others (30/2. They thus, assert that the means of production and the capacity to earn are not endowed by Allah (16/53, 24/33, 28/78, 39/49).Why is it that we assign higher value to one skill than another? This is not commanded by Allah. All natural ability comes from Allah ultimately. Do we, then think, because of our greed & prejudice that we can determine which skill is worth more?
These are some of the very reasons I have brought this topic to the fore. If some verses seem to instruct us in how to deal with our excess wealth, while others don?t give us the first right over this excess & even possibly not entitling us to have excess wealth; then surely these appear to be contradictions & need to be dealt with as there are no contradictions in the quran. We cannot simply pass over them because it is convenient to do so.
Imraan
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It is eveident He does not like to place all the people on the same padestal in worldly life. He makes someone affluent and other in measure/limit.
1321 does not support your view imo. All it says is that the ones who will be successful are those who join what God has commanded them to join. This could very well mean bringing together the different capabilities of individuals to form a functioning community.
Arabic text was there, reference was wrongly typed as 1321 which you have mentioned. Arabic text is of 1326.