Zakat and Sadaqat
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Peace Progressive1993,
I agree that "zakat" is indeed "contribution towards betterment/growth/purity". I also agree that "salat" and "zakat" are closely related. I am not sure what you mean by "bond/link/contact prayer" but if you mean the prayer ritual performed by sectarians then we can empirically verify that it does not lead to growth or purification. The real question is what does one normally think of as a prerequisite for "growth and purification from falsehood"? Hopefully, your answer in light of your correct understanding of "zakat" will also help you see what "salat" is about.
Peace,
Ayman
Peace, 2441 comes to mind.
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Peace,
Since "salaat"/connection is most often written alongside the idea of keeping the "zakaat"/purity, then I think it's probably best rendered as, "Keep the connection(s), and keep it/them pure." That's just my interpretation, though...
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Peace progressive
I think there is one verse which dispels the contention that the term sadqat refers to charity. That is 44. You have already read part of the following as it was already I posted on a different thread where we were discussing it in another context. This the full text of my talk at the Quranic Conference in South Africa. The topic is the economic values of the quran. I hope it is not too long to post here.
Whatever we do, the Quran must be our yardstick. Anyone who doesn?t accept this cannot move ?Towards a Quranic Society?. In order to accomplish this, we must understand the message of the Quran.
We find in 1736 that we are not to pursue that of which we have no knowledge, because the hearing, the seeing & the heart will be enquired into. This does not mean that we must take the course of action that we must not progress by ignoring that which we don?t understand, but rather that we must investigate everything that we would like to understand. In so doing, we can understand & implement what needs to be done in any given field or situation. This is why the goal of a Quranic Society requires a sincere study from those who wish to live the quranic life.
When I describe Quranic terminology, the definitions have been arrived at through tasreef. Due to time constraints, I will be taking the liberty of assuming that people here have investigated certain issues that arise. Therefore some of the explanations will not provide much detail. If anyone requires further explanations or proof of the validity of my claims, please feel free to get in touch with me or bring it up in the Q&A.
Many people try to nail down an Islamic Economic System in comparison with the capitalist or socialist systems. This however is a mistake. Imitations should be compared in light of the original, not the other way round. The proposed deen in quran is the original message from the originator of creation.
It is a system that is to serve mankind for all time. As such it cannot be a static system. It must provide solutions for societies in various stages of development throughout time. To achieve this, the quran provides instructions for communities in various stages of their evolution to enable it to be a fully functional quranic society if the advices are adhered to. This is a crucial aspect in understanding the Quran. If one does not take this into consideration, there would appear to be contradictions within the Quran. This, of course, is impossible as the Quran cannot contain contradictions. Therefore, it is always important to keep in mind that whenever one encounters different possible interpretations in the Quran, the correct one is that which does not present a contradiction in the Quran.
We must also remember that we should fulfil our duties before we demand our rights. This was well demonstrated by the prophet & his companions. We see in the Quraan that even though people were always trying to get Muhammad to retaliate for the injustices perpetrated on him, he refused to retaliate until he had established the community in Medina. This is because discharging of duties and responsibilities take precedence over the claiming of one?s rights. An example would be if someone were stealing to meet his or her basic requirements, what should be done? We have 2 choices. We can either implement the punishment set out in the quraan or we can ensure that we implement quranic processes that ensures such a person?s basic requirements are met, so that there is no reason to steal. It could be argued that we cannot let such a person go unpunished because this would leave the door open for others. Taking this position, however, what would be the punishment of the members of society who have not complied with the quranic injunctions regarding assurance of basic needs for all living creatures? (1731; 2960)
The quraan instructs us to set up a community based on quranic principles (2241). We find that such a community was set up in Medina after the hijra, where the Ansar looked after the needs of the Muhajir even though they were themselves in a state of relative poverty, & even preferred the needs of the Muhajir over their own when they found the Muhajir?s needs more pressing (599). This is the correct precedent for initiating the setting up of a community. This community then developed through stages, ultimately realising the Quranic ideal and enjoying all the benefits that accrue from such endeavour. In the same way any community that aspires to this ideal must progress through stages in order to attain it. The starting point depends on the level of development of the society. We must have a goal to work towards, no matter what the evolutionary stage of our society is. As our yardstick is always the Quran, this goal must be the ideal as presented by the Quran.
In order to understand the task before us, we must first of all understand that the traditional meanings of words in the Quran have been distorted to present concepts that are not consistent with themselves. Similarly, in the sphere of economics we find terminology that has been created in order to cause confusion by presenting concepts that are not consistent with themselves. We have to remove all preconceived notions & approach the issue objectively. Therefore I will try to put some Quranic definitions in perspective before we move on.
In studying the economic values of the Quran, we find that these values are very much a part of sociological and other values. In trying to ascertain how to conform our lives to these economic values, there is a lot more involved than just economics. In order to bring our lives in line with the economic values of the Quran, we must realise that social, political & other values are an integral part of the process. In fact the basis of economic values in the quraan is humanitarian.
The most important factor in understanding our responsibility in upholding the economic values of the Quran is the value of life. Killing one is like killing mankind & saving one is like saving mankind (532). This verse demonstrates the unity of mankind as well as the value of life.
With life being so important, it becomes quite obvious that its maintenance is also extremely important since neglecting this leads to death. Clearly there is utmost importance given to rizq or the maintenance/sustenance of life in the Quran. The sustenance of all living creatures are dependant on Allah (116).
We have also seen earlier that Allah has promised to provide sustenance for all living creatures (1731; 2960).
The individual distribution, of this sustenance, however, is not something that Allah does directly (3647).
The concept of ?ahd (covenant) is also an important part of understanding the economic values of the Quran. There are two verses that I would like to bring to your attention regarding this. The first is that one of the qualities of the mu?minoon is that they are true to their ?ahd (23. The other is (9111) which describes the ?ahd. This will be discussed in more detail shortly.
The issue of riba is a contentious one among Muslims today, but it is only so because of the refusal to accept the obvious. I would like to state at the outset that riba in terms of interest or usury is a non-issue since the Quran clearly shows that riba is not only compound interest, but any interest in the financial sense. It is also worth noting that the concept of riba is a much broader one than the issue of financial interest. Time, however does not permit me to explore this in its entirety, so I will limit my discussion on it to the general meaning of the concept.
Most of us are familiar with the verses prohibiting riba, yet many people have trouble defining the term because most attempts are made to extract the meaning from the verses where riba is mentioned directly. The problem with this approach is that the term riba is not defined in these verses. It is only through employing tasreef that one can define riba from the quraan. The verses where riba & its derivatives appear clearly indicate that the root ra-ba-wa is employed when something is increasing in itself, from itself & by itself.
Let us now look at the term bay?, which is used in contrast with riba insofar as the one being halaal, while the other is haraam. It is clear that the root ba-ya-ain is employed in the quraan in the sense of an exchange, particularly an exchange of one thing for a different thing.
Herein, I believe, lies the essential difference between the two terms of riba & bay?. In the economic process of riba, there appears to be elements of shirk in the sense that those involved see themselves as self sufficient in being able to increase a thing in itself, from itself & by itself. They do not recognise the Law of Allah in the propagation of something or the increase in something. Bay?, on the other hand consists of practitioners who realise that the Laws of Allah are responsible for everything & therefore do not seek to play Allah, but rather recognise the value of everything being an effect of the Laws of Allah once initiated by the appropriate cause & as such recognise that the labour, intellect & all its products should be valued on an equal footing as they are all bestowed by Allah, that is to say the Laws of Allah.
The misconceptions regarding sadaqaat & zakaat have lead to a misunderstanding of what our duties are regarding spending from our wealth and our selves. Let?s first look at the definitions of these terms. The first misconception is common to both terms. That is the fallacy that they mean charity. Charity is something that tends to create a feeling of superiority in the one who gives it and a feeling of inferiority in the one who receives it.
Sadaqaat has at its root the meaning of truth. A careful study of the concept clearly shows that it is the fulfilment of a right that is due, in other words recognition of the truth that those in need have a right over you. I would like to illustrate this with a few examples.
In (44), we find that the gift that is given to a woman upon marriage is described as saduqaat. Clearly this is not a charity. It is given as a fulfilment of her right to such a gift. Also we find in (128, when Yusuf?s brothers come to him in a time of need they say ?Give us that which will be a fulfilment of a right that is due to us for Alllah rewards those who cause the fulfilment of a right that is due.? This fits much better in relation to the consistency of the concept than saying ? Treat it as charity to us for Allah rewards the charitable?.
A study of the concept of zakaat in the Quran shows that there is no way that this could simply refer to an obligatory charity, whether it be 2.5% or any other amount for that matter. A key issue in understanding this is presented in (417) which shows us that one who rejects the aakhir cannot uphold the zakaat, whatever it is. Now surely someone who denies the aakhir is capable of giving 2.5% or even much more than that in charity. Zakaat is the fulfilment of opportunities to develop the nafs by causing the development of the community in every respect. It is also stated that if established in power, it is incumbent on such a group to arrange for the establishment of the salaah (which is itself a much broader concept than generally accepted) and the fulfilment of opportunities to develop the nafs of each member of the society through the development of the entire community in every respect and to constantly serve Allah (2173). It is clear that it is a function of the community or state through its leader to ensure that it provides this complete concept of zakaat to the community.
So the difference between sadaqaat & zakaat is this. Sadaqaat stems from the individual in order to fulfil a right that is due to those who are needy. Zakaat stems from the community at large through its leaders to create an environment in which sadaqaat is no longer necessary.
In order to move toward something, one must have a goal to move towards. The theme of this conference is ?Towards a Quranic Society?, and in this segment with the economic values of the Quran specifically, we must describe what the ideal economic values of the Quran are and then proceed to make the attainment of these values our goal. This should then be followed by a committed effort to bring this ideal to fruition. The realisation of the economic values of such a community is something that will have to happen in stages just as it did in the time of the prophet. I will proceed now to present what I have found in my research to be the economic values of a Quranic society. There will be many differing opinions I am sure & we will have a lively discussion following this. It is welcome so long as we keep in mind that the Quran as the determining factor.
The basis for achieving the economic ideals of the Quran is found in (9111). We find here that the mu?minoon have contracted a bay? with Allah. The terms of this bay? are
- Allah has purchased from the mu?minoon their nafs & their wealth/possessions
- In exchange for this Allah has given the mu?minoon Jannah.
- They fight in his cause willing to give their lives for it.
- Allah has bound himself through this bay? & He fulfils His promise.
- The mu?minoon should rejoice in the bay? they have concluded.
As a result of this bay? the mu?min (of those who have imaan) are bound to distribute their nafs (selves) & possessions as trustees in accordance with the owner?s wishes. To do this we need to understand what the owner?s wishes are. We understand these wishes through the investigations of the terms that were defined earlier. We also need to understand at which stage of development we are as a society, whether or not we can bring ourselves to a higher stage of development as community within the South African society at large & also as individuals, what we are required to do at the different levels of societal evolution.
We must realise that a failure to recognise that different verses in the Quran which speak of the same concept are merely injunctions for societies at different stages of their development will result in ?apparent? contradictions. Let?s use sadaqaat as way to demonstrate this. We find that people consider sadaqaat to be optional, and there are some verses that may support this. In (960), we find that sadqaat has been made fard (compulsory). This creates an apparent contradiction which can only be resolved by applying the voluntary aspect in the very early stages of a community?s development where people are encouraged to assist those in need without them asking for it. Then we find that as the community develops further, the sadqaat is now made fard as per (960). Also according to (5119, 7024-25), the people at this stage of the community?s development are required to give to those who ask in addition to those who don?t. (9103) now states that sadaqaat must be taken which further shows that it is no longer optional. We find then that the community develops even further & when people want to know what they should spend, they are told ?al- afwa? or that which is beyond their needs (2219). At this point the members of society are now all working together for the betterment of a society that will prosper by giving over all excess to the community and thus complying with the ?ahd mentioned in (9111) and attaining the community ideal in which sadaqaat is no longer required as zakaat is now being provided to the entire community.
The quranic economic values of a society are best described as follows. They are those values that maintain life in every sense of the word. No individual profit is above the welfare of the community.
Upon presentation of such economic values, there are usually certain objections that are raised. These objections stem from as many quarters as they differ in their reasons for objecting. Notwithstanding this, the root cause ultimately lies in the gross mis-interpretation of various verses of the Quran.
One of the most glaring examples 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 then 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 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. All humans have been honoured by Allah. In (1653 & 71) it is made clear that our capabilities are from Allah so how can we say that one has more value than the other. Therefore the value we place on the work or ability given or done by one individual over another is man made & contrary to quranic values. This stems from the assumption that abilities are the product of man?s effort. They are in fact a gift from Allah. Therefore the value of the work of person cannot be deemed higher than that of another.
To those who contend that this variance in capabilities entitles people to more or less, 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.
This is essential to the establishment of a just socio-economic order.
Once we understand what it is that we must do we need a plan of action that will lead us to the establishment of a Baitul Maal. This is what we will be trying to initiate in the open discussion on ?Establishing an economic base for a Quranic society.
I would like to leave you with one more verse of the Quran. That is (2256). There is no compulsion in deen. Truth is clearly distinct from falsehood. Those who reject evil & accept Allah have taken hold of an unfailing support that will never give way. Allah is All Hearing, All Knowing.
This verse has been used to demonstrate that people cannot be forced into doing anything. This however is not a true reflection of what the verse is saying. It is better understood as saying that nobody can be compelled to accept a particular deen (system). Once a person has voluntarily accepted a system, that person IS compelled to live by the laws of that system. These laws then become enforceable by the respective authority. In our case, we are referring to the acceptance of the system of Islam. We cannot, therefore say that we have accepted this system if we are not willing to be judged by the laws & regulations of that system.
Comments would be welcome.
Imraan
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Peace,
Since "salaat"/connection is most often written alongside the idea of keeping the "zakaat"/purity, then I think it's probably best rendered as, "Keep the connection(s), and keep it/them pure." That's just my interpretation, though...
Peace,
Well, zakat as used in this context is a noun.
"Keep it/them pure"
That doesn't work because of the way it is written i.e. the grammar.
According to 8/35, salat can be 'bad' too. Hence, 'wa aatu azzakat'.
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Peace Joker,
Well, zakat as used in this context is a noun.
"Keep it/them pure"
That doesn't work because of the way it is written i.e. the grammar.
I'm just using that as a grammatical example. It would actually be, according to my interpretation, "keep the salaat/connection, and keep the zakaat/purity (of it)." Again, that's just my interpretation, right or wrong. I have some other ideas concerning it too, but this seems to be the most reasonable...
Peace,
Ahmad
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peace all,
1CELOSTNOWFOUND, I disagree with some of what you have said. I believe we have already discussed some of the issues, e.g. in this thread
http//free-minds.org/forum/index.php?topic=15934.msg184885#msg184885What you conclude from some verses simply cannot be concluded without further evidence, some examples
From 960 you say sadaqat is obligatory, but why cant the verse be referring to the distribution of it, and not a law on the compulsory nature of sadaqat?
From 9103, you claim sadaqat now must be taken (implying a blanket rule for all), when the context clearly refers to a specific people, discussing sincere repentance, purifying by way of taking sadaqat from them.If you go back to our previous discussion, you perhaps will note you often cite your view, then back it up by an incorrect/extrapolated interpretation of a verse you reference. Of course, you might feel you do not do this, in any case, I will leave it to the readers of the forum to determine.
Background reading
http//free-minds.org/forum/index.php?topic=8735.msg29090#msg29090
http//free-minds.org/forum/index.php?topic=15720.msg152307#msg152307TheJoker, 835 does not show salat can be bad, it shows it can be empty/insincere/fake. This actually implies the opposite, suggesting by its nature, salat is something positive/good.
Ahmed Bilal, "aqeemoo" does not mean "keep", it principally means "uphold/establish" and its core meaning is "make/be straight". Likewise, "atawoo" does not mean "keep", see the root
Alif-Taa-Waw (e.g. of "atawoo" = to come, to bring, come to pass, come upon, do, commit, arrive, pursue, put forth, show, increase, produce, pay, reach, happen, overtake, draw near, go, hit, meet, join, be engaged or occupied, perpetrate (e.g. crime), undertake.
http//www.studyquran.co.uk/PRLonline.htm -
peace all
TheJoker, 835 does not show salat can be bad, it shows it can be empty/insincere/fake. This actually implies the opposite, suggesting by its nature, salat is something positive/good.
Peace Wakas, et al,
Well, this is the salat of the "bad guys". To clarify I should've said, 'the salat of the bad guys can be for evil purposes'.
How do you understand salat in this verse, and verses like 4/142 and 107/6 ?
How does one show off, in this context? What do you think of the phrase in 4/142 wala yuzkuroon-allah-illa-qallelan, And they are not *mindful of God except very little.
*In my research, zikr constitutes being mindful of God, contextually speaking.
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peace TheJoker,
I understand 4142 as I would normally. Seems to refer to hypocrites, probably attending the regular/timed salat/bond. Hypocrites by their nature, tend to only have partial/superficial conviction, hence being mindful of God except a little, seems to fit.
For 107, see http//free-minds.org/forum/index.php?topic=9597140.msg179251#msg179251 -
peace all,
1CELOSTNOWFOUND, I disagree with some of what you have said. I believe we have already discussed some of the issues, e.g. in this thread
http//free-minds.org/forum/index.php?topic=15934.msg184885#msg184885What you conclude from some verses simply cannot be concluded without further evidence, some examples
From 960 you say sadaqat is obligatory, but why cant the verse be referring to the distribution of it, and not a law on the compulsory nature of sadaqat?
From 9103, you claim sadaqat now must be taken (implying a blanket rule for all), when the context clearly refers to a specific people, discussing sincere repentance, purifying by way of taking sadaqat from them.From different verses from the Quran, we see that sadaqat means charity/charities. 960 says that it is a 'farida' (ordinance/commandment) from God - how does this not imply that sadaqat is obligatory? What makes you think that it is "only the distribution" that is obligatory?
If it is not obligatory, then that would mean that nobody has to give anything to charity, because 'zakat' has nothing to do with charity anyways.
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Peace Joker,
I'm just using that as a grammatical example. It would actually be, according to my interpretation, "keep the salaat/connection, and keep the zakaat/purity (of it)." Again, that's just my interpretation, right or wrong. I have some other ideas concerning it too, but this seems to be the most reasonable...
Peace,
Ahmad
As Wakas has already said, 'atoo' doesnt mean 'keep'. It could however mean 'establish the bond/contact prayer (salat) and make development/bring betterment/purify' - it could refer to self-growth (only a thought).
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As Wakas has already said, 'atoo' doesnt mean 'keep'. It could however mean 'establish the bond/contact prayer (salat) and make development/bring betterment/purify' - it could refer to self-growth (only a thought).
I don't see how this would make a difference. I wasn't quoting a Qur'aanic passage, I was just giving an illustrative view of my interpretation... Saying "keep the salaat" is the same overall idea of saying "establish the salaat", as long as the prime subject is the same. It can still be reworded to fit the same standard of practice (i.e. "establish the connection and make it pure/purify it". It's still saying the same thing I was saying in the beginning...
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I don't see how this would make a difference. I wasn't quoting a Qur'aanic passage, I was just giving an illustrative view of my interpretation... Saying "keep the salaat" is the same overall idea of saying "establish the salaat", as long as the prime subject is the same. It can still be reworded to fit the same standard of practice (i.e. "establish the connection and make it pure/purify it". It's still saying the same thing I was saying in the beginning...
laugh
OK..for the salat, maybe, but not for the zakat. You injected "(of it)" into the verse.
Here are some better translations (IMO) for 'atoo zakat' make development/bring betterment/purify/grow'. Do you think that it could refer to self-growth and development of the nafs (self) or character? -
OK..for the salat, maybe, but not for the zakat. You injected "(of it)" into the verse.
Here are some better translations (IMO) for 'atoo zakat' make development/bring betterment/purify/grow'. Do you think that it could refer to self-growth and development of the nafs (self) or character?This is a possibility too... peace
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OK..for the salat, maybe, but not for the zakat. You injected "(of it)" into the verse.
Here are some better translations (IMO) for 'atoo zakat' make development/bring betterment/purify/grow'. Do you think that it could refer to self-growth and development of the nafs (self) or character?It's important to note that 'zakat' would be written differently if 'of it' was implied.
Do you think that it could refer to self-growth and development of the nafs (self) or character?
I do, especially considering 2421. I think 232-4 is also very interesting.
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Relevant verse
2174 Surely, those who conceal what God has sent down of the book, and purchase with it a cheap price; they will not eat into their stomachs except the fire, and God will not speak to them on the day of Resurrection, nor will He purifythem/make them develop/make their 'self' grow (zakiheem), and they will have a painful retribution.
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Peace Wakas
peace all,
1CELOSTNOWFOUND, I disagree with some of what you have said. I believe we have already discussed some of the issues, e.g. in this thread
http//free-minds.org/forum/index.php?topic=15934.msg184885#msg184885What you conclude from some verses simply cannot be concluded without further evidence, some examples
From 960 you say sadaqat is obligatory, but why cant the verse be referring to the distribution of it, and not a law on the compulsory nature of sadaqat?
From 9103, you claim sadaqat now must be taken (implying a blanket rule for all), when the context clearly refers to a specific people, discussing sincere repentance, purifying by way of taking sadaqat from them.If you go back to our previous discussion, you perhaps will note you often cite your view, then back it up by an incorrect/extrapolated interpretation of a verse you reference. Of course, you might feel you do not do this, in any case, I will leave it to the readers of the forum to determine.
Our previous dicussion that you refer to ended quite abrubtly. I hope for a more productive discussion here. I will read the background info that you have posted & will comment once I have done so.
With reference to 960,
is in the nominative case, making it subject of the sentence.
is in the accusative case, making it the object of the only subject in the sentence, which I have pointed out above.
Therefore to my understanding, the order must refer to the sadaqat itself. This does not mean that it does not refer to the distribution. It's just that it refers to the sadqat (subject) directly & by extension to the distribution, which is in the genitive case.
I would welcome someone more learned in the grammatical structure of arabic to comment on this.
As for 9103, I only pointed it out to show that there is an order regarding sadaqat in the quran. I agree that the context is as you have stated above, but as far as I understand it, is an instruction.
Imraan
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Good one. So not evolving our nafs leads to 'aazab'/punishment/torment - ultimately.
Note nafs is not mentioned here but it is in 3518.
Also a good verse. However, my other translations (develop, purify) are also a possibility.
So we can definitely conclude that 'zakat' doesnt mean 'charity'.
@ all
what is your translation of 'atoo/ata zakat'?
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peace Imraan,
I would welcome someone more learned in the grammatical structure of arabic to comment on this.
As would I.
As a side note, please do not take my brevity as a negative. I, like you, am sure are limited for time, thus I have a preference for being straight to the point.
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In (44), we find that the gift that is given to a woman upon marriage is described as saduqaat. Clearly this is not a charity. It is given as a fulfilment of her right to such a gift. Also we find in (128, when Yusuf?s brothers come to him in a time of need they say ?Give us that which will be a fulfilment of a right that is due to us for Alllah rewards those who cause the fulfilment of a right that is due.? This fits much better in relation to the consistency of the concept than saying ? Treat it as charity to us for Allah rewards the charitable?.
Imraan
Salaam Imran, all
You started well in believing that charity "sadaqaat" is oblgatory, but then found this verse (44) to be not in line with the understanding of charity, but a fulfilment of a right, and then compared it to 1288, to show that a fulfilment of a right falls under charity.
The problem with this comparison is that in 1288 it is really a charity Yusuf was not obliged in trade to give them more than their capital, but they ere asking for charity as well because "hard time has hit us and our family"; in short they were poor.
Coming to verse 44, what is given to "women" for marriage is "ajrwage" and not sadaqa. Women are not mentioned with people who have a right to charity. So, where's the fault?It's in translating "nisaa'" as "women". Women is one meaning. The other is here in this verse4127
"And they ask your legal instruction concerning "nisaa'". Say God instructs you concerning them and what's recited to you n the book concerning- Mothers of fatherless children whom you want to marry and not pay them what is prescribed for them,
- And the oppressed, weak children,
- And the orphans, that you stand firm for their justice...
These three categories can be put under the meaning of nisaa', and they have right to "sadaqa". Then you do not have to stretch yourself to prove the unprovable!
With reference to 960,
is in the nominative case, making it subject of the sentence.
is in the accusative case, making it the object of the only subject in the sentence, which I have pointed out above.
Therefore to my understanding, the order must refer to the sadaqat itself. This does not mean that it does not refer to the distribution. It's just that it refers to the sadqat (subject) directly & by extension to the distribution, which is in the genitive case.
I would welcome someone more learned in the grammatical structure of arabic to comment on this.
As for 9103, I only pointed it out to show that there is an order regarding sadaqat in the quran. I agree that the context is as you have stated above, but as far as I understand it, is an instruction.
Imraan
There is a difference between the grammatical virtual accusative and the real "object". In general, I am not a fan of giving too much weight to grammar when dealing with qur'aan, because qur'aan does not always subject its words to grammar, and because grammar, although can explain what the writer wants to say, but can also be abused to impose a meaning considered by whoever added grammar to the qur'aan.
However, when scanning the word "farida" as used in the qur'aan, we find that it means "a right due to those people mentioned in a given verse", which by extention makes the charity a duty. The inheritance verses, for example, do not speak of charity, yet they speak of a "farida" to the heirs due to them by God order.
