why no expiation for not doing salat or zakat?
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Peace Armanaziz
Have you thoroughly understood what ZAKAT means in the Quran?
You have painted Zakat with the colours of HADITH. Quran does not substantiate your understanding. Yes, what you have written is exactly same what the Quran has described of SADAQAH. Not a single verse in the Quran says that give Zakat to so and so. The only thing to be given, distributed TO THE POOR / SOCIETY from income, wealth / property and harvest is SADAQAH. The month of Ramadhan, the 2.5% is all fabricated by men for charity purpose.
Indeed the alms are only for the poor and the needy and THOSE WHO WORK FOR IT (or those who collect it) and those whose hearts are to be conciliated and those in bondage and Debtors and for expenditure in the way of Allah and for the wayfarer an ORDINANCE from Allah and Allah is Knowing, Wise 960
Where is such ORDINANCE in respect of ZAKAT? Did Allah forget?
Thanks
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Peace hafez kazi,
Ask him to consider the word zakat and its root's base meaning. It cannot be too different from that and it is used for purify throughout the narration then suddenly get a near-"magical" meaning together with salat.
God bless you
God bless you
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Peace Armanaziz
Have you thoroughly understood what ZAKAT means in the Quran?
You have painted Zakat with the colours of HADITH. Quran does not substantiate your understanding. Yes, what you have written is exactly same what the Quran has described of SADAQAH. Not a single verse in the Quran says that give Zakat to so and so. The only thing to be given, distributed TO THE POOR / SOCIETY from income, wealth / property and harvest is SADAQAH. The month of Ramadhan, the 2.5% is all fabricated by men for charity purpose.
Indeed the alms are only for the poor and the needy and THOSE WHO WORK FOR IT (or those who collect it) and those whose hearts are to be conciliated and those in bondage and Debtors and for expenditure in the way of Allah and for the wayfarer an ORDINANCE from Allah and Allah is Knowing, Wise 960
Where is such ORDINANCE in respect of ZAKAT? Did Allah forget?
Thanks
Dear Brother Hafeez.
Salamun alaikum. Thanks for your post.
I believe there has been some sort of misunderstanding. Did I say zakaat means giving 2.5% alms to poor? If my earlier post sounds like that - my appologies, it was failure to communicate on my part. About the 2.5% charitable donation my standing is - this is a community determined rate of sadaqah which some people accept as the right of poor on the wealth of the wealthy. this cannot be a "cast in stone" rate because sadaqah can be given by any amount.
My understanding of zakaat comes exclusively from the literal meaning of the root verb (to purify, increase or bless) and the oft repeated phrase of al Qur'an "aa-quimus salaat, was a-tuz-zakaat" which I would literally translate as "establish respect and loyalty and pay the purifier". What I understand from this term is we have been commanded to - establish respect and loyalty of Allah in our everyday life by embracing the good and rejecting the evil and then continuously strive to attain purification in our livelihood. - That's it - that's my understanding of salaat and zakaat, all else that I am saying is my personal thoughts on how we can achieve these goals. I believe to attain purity of our livelihood (i.e. to comply with our zakaat directive) our first and foremost duty is to ensure our source of income is pure and free from any filth (stealing, bribing, cheating etc.). Then we need to ensure we have fairly and adequately mitigated claims of all direct claimants - like the creditors, vendors, Govt. and so on. The last and final step to attain purity is to ensure we mitigated claims of the indirect claimants - the poor. To achieve this final step setting aside a fixed amount from our excess wealth is a good practice. A good practice is a good practice - I do not care whether that practice originated from the Bible, the Hadis or from Mahatma Gandhi. At personal level, I have set a minimum sadaqah target different from the traditional 2.5% rate.
As far as Qur'anic reference goes, my detailed understanding of how we can achieve zakaat is deeply rooted in verse 23, "... those who believe in the unobservable, and establish sataat, and from what We provided them, they spend...". I do believe this underlined phrase has been later abbreviated in the term "a'tuz-zakaat". Now, for me the term from what We provided them, they spend has at least 2 meanings, both of which we need to comply
- We should spend ONLY from what Allah provides us (i.e. lawful income)
- From what we have been provided we SHOULD spend (for all direct and indirect claimants).
This is my interpretation of zakaat and based on my very limited understanding of Qur'an this is the best interpretation for me. If you have a different view you are 100% entitled to follow your own view. You can also share your view. If I feel your view is better than mine I'll accept it In Sha Allah. But if you find me silent you can assume I have not been convinced. I have no intention to turn this into an argument.
May Allah guide us to the straight route.
Regards,
Arman -
Peace brother Armanaziz
Thank you for clarifying your views on Zakat. My belief is that unnecessary argument leads to evil which should be avoided. we should communicate in the best possible manner as good human beings without offending or making mockery of each other.
On a similar note, a'tuz-zakaat refers to paying from our wealth to purify it from illegitimate income sources as well as claims of others.
I am not arguing but quoting what you have written in your earlier post
You believe that atuz zakat is paying from our wealth. It is 100% wrong
Take thou alms out of their wealth; purifying them and cause them increase by it; and communicate to them. Verily thy communication is repose for them; and Allah is Hearing, Knowing. 9103
Prophet was commanded to take SADAQAH from the wealth and purify them and according to you atuz zakt is paying from our wealth. Why Allah is totally silent on Zakat but gave all details of SADAQAH? This is the point from where you should start your research
If you consider Zakat as a monetary term then I would advice you to reconsider your interpretation.
If Zakat is not charity meant for the poor then what it is?
And we intended that their Lord should change him for them for one better in RIGHTEOUSNESS and nearer to mercy 1881
And compassion FROM US, and RIGHTEOUSNESS; and he was devout 1913
The alternate meaning of ZAKAT is RIGHTEOUSNESS and it is a blessing from Allah similar to good health and wealth
According to your understanding only people who are rich or those who can afford should give Zakat and those who are poor receive Zakat. Now, who actually are the givers of zakat.
The believing men and believing WOMEN are allies of one another. THEY (believing men and believing WOMEN) enjoin what is right and forbid what is wrong and establish prayer and GIVE ZAKAT and obey Allah and His Messenger. Those - Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise. 971
ALL believers (MEN, WOMEN, POOR and RICH) GIVE ZAKAT, but today ONLY MEN, AND NOT WOMEN, who have resources GIVES ZAKAT? Allah's mercy is on those WHO GIVE ZAKAT THEN WHAT ABOUT THE POOR PEOPLE WHO DO NOT GIVE ZAKAT AND WHO SURVIVE ON CHARITY BUT ARE THE BEST BELIEVERS, IS THERE NO MERCY OF ALLAH ON THEM?
What Allah said "those believing men and women" and this include all men and women irrespective of rich or poor. Do only Rich enjoin what is wrong? Do only rich establish prayer? Do only rich obey Allah and His messenger? If it is not, then zakat should also be paid by all believers, why only rich people?
Alif; Lam. Mim. These are verses of the Wise Book. A guidance and a mercy for the (AL MUHSINEN) well doers WHO establish the prayer and give ZAKAT and of the Hereafter are convinced. Those are on guidance from their Lord, and it is those who are the successful. 311/2/3/4/5
A MUHSINEN can be rich or poor and Muhsinen establishes prayer and gives zakat. Quran is a guidance for the MUHSINEN who establish the Prayer and gives Zakat therefore it is not a guidance and mercy to those believers who do not give zakat (poor people). Poor believers who do not give zakat are not successful, WHY?
Ta. Sin. These are the verses of the Qur'an and a Book luminous. A guidance and glad tidings unto (AL MUMINEN) the believers WHO establish the prayer and give Zakat, and of the Hereafter they are convinced. 271/2/3
All believers and Muhsinen establish prayer and give zakat. Believers are male/female and rich/poor and they establish salat then why there is a relax for the poor for Zakat?
If you give alms openly, it is well, and if you hide it and give it to the poor, it is better for you; and this will do away with some of your evil deeds; and Allah is aware of what you do 2271
The emphasis is always on the SADAQAH and ZERO on ZAKAT
And they are those who are EXECUTORS / PERFORMERS of the RIGHTEOUS CONDUCT 234
Are there any doers of ZAKAT?
Your helpers/protectors are only God and His Messenger and the BELIEVERS WHO ESTABLISH the prayer and EXECUTE RIGHTEOUS (CONDUCT) and THEY (are those) who are HUMBLE 555
The poor people who survive on alms and cannot give ZAKAT are excluded from the list of PROTECTORS? Do you believe this nonsense?
And establish the Prayer and EXECUTE RIGHTEOUS (CONDUCT) and be HUMBLE with those who are HUMBLE 243
Is the above verse addressed ONLY to the RICH children of Israel? (read from verse 40)
And when We took the COVENANT from the Children of Israel, , "Do not worship except Allah; and to parents do good and to relatives, orphans, and the needy. And speak to people good and establish prayer and give ZAKAH." Then you turned away, except a few of you, and you were refusing 283
Allah did aforetime take a COVENANT from the Children of Israel, and we appointed twelve captains among them. And Allah said "I am with you if ye (but) establish regular prayers, GIVE ZAKAT, believe in my messengers, honour and assist them, and loan to Allah a beautiful loan, verily I will wipe out from you your evils, and admit you to gardens with rivers flowing beneath; but if any of you, after this, resisteth faith, he hath truly wandered from the path or rectitude." 512
Were all JEWS wealthy so that they can give ZAKAT? What about the poor JEWS who could not give ZAKAT? How Allah took a COVENANT from the POOR JEWS to give ZAKAT without providing the means for the ZAKAT? Why the JEWS and the CHRISTIANS do not have ZAKAT whereas they have SADAQAH (charity)?
Righteousness is not that you turn your faces toward the east or the west, but righteousness is one who believes in Allah, the Last Day, the angels, the Book, and the prophets and GIVES WEALTH, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask , and for freeing slaves; establishes prayer and GIVES ZAKAH fulfill their promise when they promise; and are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous 2177
Do you believe that a man, after giving away his wealth, to the POOR, ORPHANS, NEEDY, TRAVELLERS, RELATIVES, will still GIVE ZAKAT? Whatever wealth he had, he distributed it to the needy, then, from which source he will give ZAKAT? After giving away his wealth he again gives ZAKAT? Think about it.
Indeed, those who believe and do righteous deeds and establish prayer and give zakah will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve 2277
But those, firm in knowledge among them and the believers believe in what has been revealed to you, , and what was revealed before you. And the establishers of prayer and the GIVERS OF ZAKAT and the believers in Allah and the Last Day - those We will give a great reward. 4162
Poor people who survive on alms but are believers in Allah and the Last Day and pray five times are excluded from the list of those who will receive great rewards because they did not GIVE ZAKAT. Believe in the nonsense that ZAKAT is charity paid in the month of RAMADHAN @ 2.5% of your savings above 84 grams of gold and stand in que behind the Hadith writers on the Judgment Day.
And ordain for us that which is good, in this life and in the Hereafter for we have turned unto Thee." He said "With My punishment I visit whom I will; but My mercy extendeth to all things. That (mercy) I shall ordain for those who do right, and GIVES ZAKAT, and those who believe in Our signs 7156
Poor BELIEVERS should not expect MERCY of Allah because they never GIVE ZAKAT? AND MERCY IS NOT ORDAINED FOR THEM
Say, O , "I am only a man like you to whom it has been revealed that your god is but one God; so take a straight course to Him and seek His forgiveness." And woe to those who associate others with Allah Who GIVE NOT ZAKAH and they! in the Hereafter, they are disbelievers 416/7
The MUSHRIKINS are those who DO NOT GIVE ZAKAH irrespective of MEN, WOMEN, RICH or POOR. Did Allah command any KAAFIR to PRAY, to GIVE SADAQAH, to PERFORM HAJJ, to fight in HIS way etc. if HE did not command then how do you expect Allah to command the DISBELIEVERS to GIVE ZAKAH? Why should the DISBELIEVRERS uphold the ZAKAH command of Allah while rejecting all other commands of Allah? The DISBELIEVERS had no HADITH, then how they calculated the ZAKAH, when they paid the ZAKAH, to whom they paid the ZAKAH? Do you still believe that ZAKAH is charity and paid to the poor in the month of RAMADHAN @ 2.5%.
It was their bad conduct and not charity. Read the following verse
And they say, "Our hearts are within coverings from that to which (QURAN) you invite us, and in our ears is deafness, and between us and you is a partition, so work; indeed, we are working 415
And if you ask them, they will surely say, "We were only conversing and playing." Say, "Is it Allah and His verses and His Messenger that you were mocking?" 965
And verily messengers (of Allah) were mocked before thee, but long I bore with those who disbelieved. At length I seized them, and how (awful) was My punishment 1332
And never came there unto them a messenger but they did mock him. 1511
Ah, the anguish for the bondmen! Never came there unto them a messenger but they did mock him 3630
But you wonder, while they mock, 3712
MOCKING is sign of BAD CONDUCT. The disbelievers always mocked Allah, His Verses and His messenger, thereby displayed their UNRIGHTEOUS CONDUCT. It was not ZAKAH which they did not GIVE but did not EXECUTE RIGHTEOUS CONDUCT but MOCKED. Still you believe that the DISBELIEVERS did not GIVE ZAKAH?
Thanks
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Salamun Alaikum brother Hafeez.
My understanding is righteousness is a more suitable translation for "salihat" as in a'malu salehin = acting righteously (or appropriately). For me, Salihat (righteousness) encompasses both "Establishment of Salaat" (Establishing respect and loyalty of Allah in our lifestyle) as well as Zakaat (strive for purification and blessing in our livelihood).
I am compelled to reply to your post because you gave some misrepresentation about my position.
I would humbly request you, if you do not have the patience of reading my posts thoroughly at least do me a favor by not commenting on my position because that could confuse other readers. Note how I am refraining from commenting on your postion. Below I am specifically clarifying the misrepresentations of my position in your postIf you consider Zakat as a monetary term then I would advice you to reconsider your interpretation.
Clarification I DO NOT consider zakaat as a monetary term. I consider zakaat as an ethical / moral term which involves continuously seeking purification and blessing in one's livelihood. For details please refer back to my earlier post.
According to your understanding only people who are rich or those who can afford should give Zakat and those who are poor receive Zakat.
Clarification I DO NOT believe only people who can afford need to pay zakaat. Everyone, irrespective of rich or poor has the responsibility of seeking purity (zakaah) in their livelihood. When a poor man refrains from stealing because he seeks purity in his livelihood, he is essentially complying with zakaat commandment. For details please refer back to my earlier post.
Again, as a parting request, you are 100% entitled to reject my views as 100% wrong and propose your 100% correct view - but PLEASE do not misrepresent my position. If, in spite of all these requests, you continue to incorrectly portray my position - I will consider that unnecessary provocation for argumentation and ignore it.
May Allah guide us all to the straight route.
Regards,
Arman -
Peace brother Armanaziz
I am sorry and apologize for unintentionally hurting your sentiments. With respect to misunderstanding you may be right that I misunderstood you but I believe that your writings forced me to believe that your stand on Zakat is against the Quran
My misunderstanding was based on your earlier post
Here is what you have quoted
On a similar note, a'tuz-zakaat refers to paying from our wealth to purify it from illegitimate income sources as well as claims of others.
What the Quran says is exactly opposite to you
Take thou alms out of their wealth; purifying them and cause them increase by it; and communicate to them. Verily thy communication is repose for them; and Allah is Hearing, Knowing. 9103
Quran uses SADAQAH and you use ZAKAT. Could you please clarify your stand on this issue. Do you still consider paying Zakat from wealth? Why Allah ordered the prophet to take SADAQAH and not ZAKAT? If we consider taking Zakat from wealth then we are going against the command of the Quran.
To pay zakaat is to satisfy all such claims fairly and equitably, and then after all direct claims have been met or provided for - then comes the indirect claim of the poors who also have a right (huq) to be benefitted from our excess wealth as the final step in attaining financial purity. For this group we should subscribe a fixed share from our excess wealth. Donating 2.5% of current assets to the poor keeping direct claiments purposefully unsatisfied (e.g. loan defaulter, employee salary defaulter, utility bill defaulter, tax evader etc.), or without surrendurring to the rightful owner any stolen or unfairly gained excess - would be only mockery of the zakaat directive
You said that to pay ZAKAT is to satisfy all such claims. Could you please substantiate your claim via Quran?
you say that the poor people have a right from our excess wealth therefore they should be given a fixed share but giving 2.5% to the poor and keep the other direct claimants waiting would a mockery of ZAKAT DIRECTIVE. You have linked everything with ZAKAT.
My question to you is from what source you got the ZAKAT DIRECTIVE. There is no ZAKAT directive in the Quran but SADAQAH DIRECTIVE.
Indeed the alms are only for the poor and the needy and THOSE WHO WORK FOR IT (or those who collect it) and those whose hearts are to be conciliated and those in bondage and Debtors and for expenditure in the way of Allah and for the wayfarer an ORDINANCE from Allah and Allah is Knowing, Wise 960
The above is a SADAQAH DIRECTIVE and not ZAKAT DIRECTIVE. If SADAQAH is meant for the poor then Zakat is meant for whom? If Sadaqah is PAID FROM THE WEALTH then ZAKAT is PAID FROM WHAT? One action and two names how it is possible?
And of them there are those who blame you with respect to the charity; so if they are given FROM it they are pleased, and if they are not given from it, lo! they are full of rage 958
People are helped through the collections of Sadaqah and not zakat.
They are those who criticize the believers, who give willingly in alms, and those who find not but their effort, they ridicule them. Allah will ridicule them and theirs shall be a torment afflictive. 979
The disbelievers criticized the believers for their giving SADAQAH to the society monitored by the prophet and not ZAKAT
Take thou alms out of their wealth; purifying them and cause them increase by it; and for them them. Verily thy prayers are a repose for them; and Allah is Hearing, Knowing. 9103
The messenger is not taking the SADAQAH from the wealth of the people for himself but for the welfare of the poor people of the society. If Sadaqah is taken from the wealth then Zakat is taken from what source?
If ye disclose the alms, even so it is well, and if ye hide them and give them unto the poor, it will be better for you and He will expiate some of your misdeeds Allah is of that which ye work Aware. 2271
To the poor SADAQAH is given and in return Allah will expiate some of our misdeeds. Now if you believe that by paying zakat Allah will expiate some of our misdeeds then produce one verse.
Allah destroys interest and gives increase for charities. And Allah does not like every sinning disbeliever 2276
Why there is no increase for ZAKAT but SADAQAH?
Take, , from their wealth a charity by which you purify them and cause them increase, and invoke upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing. 0104
Prophet commanded to take SADAQAH from the wealth and not ZAKAT. Allah receives what, ZAKAH or SADAQAH?
The above is the SADAQAH DIRECTIVE and your ZAKAT DIRECTIVE is found in the man made HADITH.
If you had read the QURAN meticulously then for sure you would have discarded the ideology of the Hadith which was intentionally created to mislead the masses from the right path of Allah.
ZAKAT nowhere has any concern with charity or money or wealth. if anybody believes that I am wrong then let him produce the Quranic verses in his support.
Now a last nail in the coffin of ZAKAT
Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful 95
But if they repent and establish worship and pay the poor-due, then are they your brethren in religion. We detail Our revelations for a people who have knowledge 911
WHY SHOULD THE POLYTHEIST SHOULD BE FORCED TO OBSERVE SALAT AND GIVE ZAKAT. TO LET THEM PERFORM SALAT THE SALAT SHOULD BE TAUGHT TO THEM WHICH IS UNFORTUNATELY MISSING IN THE QURAN. IF THEY ARE FORCED TO GIVE ZAKAT THEN TO WHOM SHALL THEY GIVE, TO THEIR OWN COMMUNITY OR THE BELIEVERS AND HOW MUCH AND WHEN BECAUSE THERE IS NO DETAIL OF IT IN THE QURAN BUT EXIST ONLY IN HADITH WHICH UNFORTUNATELY STARTED SURFACING AFTER 195 YEARS OF THE DEMISE OF THE PROPHET. MOREOVER THERE IS NO COMPULSION IN THE SYSTEM OF ALLAH THEN WHY THERE IS A FORCE FROM ALLAH THIS TIME IN RESPECT OF SALAT AND ZAKAT
There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower. 2256
By going through your earlier post I came to the conclusion that you are influenced by hadith in respect of zakat otherwise the things that are not mentioned in the Quran would not have been a subject of discussion.
I have put forward my interpretation of ZAKAT with the help of Quranic verses and I am sure that CHARITY for the poor and others is SADAQAH whereas ZAKAT is RIGHTEOUS CONDUCT
Thanks
NOTE THIS IS MY LAST POST ON THIS THREAD BECAUSE I AM VIOLATING THE RULES OF THE FORUM. THIS THREAD WAS CREATED BY BROTHER WAKAS TO DISCUSS ABOUT THE EXPIATION ON SALAT AND ZAKAT. I AM SORRY FOR THE DIVERGENCE OF THE TOPIC AND APOLOGIZE TO BROTHER WAKAS
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Salamun Alaika Brother Hafeez.
You are right that we are diverging away from the original question of Brother Wakas.
Still since you are asking me specific questions I would humbly and briefly respond to your specific questions here.Quran uses SADAQAH and you use ZAKAT. Could you please clarify your stand on this issue. Do you still consider paying Zakat from wealth? Why Allah ordered the prophet to take SADAQAH and not ZAKAT? If we consider taking Zakat from wealth then we are going against the command of the Quran.
My understanding is that Zakaat or Purification is a broader directive covering purification in our entire livelihood system ? part of it is achieved through Sadaqah.
I do not see any reason why I have to believe that Zakaat and Sadaqah must be mutually exclusive concepts.You said that to pay ZAKAT is to satisfy all such claims. Could you please substantiate your claim via Quran?
No I cannot. I mentioned earlier these are my personal assessment on how we can strive for purification (the literal meaning of Zakaat) in our livelihood. Since Qur?an does not specifically define Zakaat, we need to understand the term primarily based on its literal meaning. However, I earlier already referred to verse 23 which defines the following attributes of a Muttaqui ?? and those who believe in the unobservable, and establish salaat, and from what We provided them they spend?? I do believe the positioning of the phrase from what We provided them they spend immediately after salaat gives a strong suggestion on what zakat could mean? since later on the establishment of salaat have generally followed by paying of zakat.
My question to you is from what source you got the ZAKAT DIRECTIVE. There is no ZAKAT directive in the Quran but SADAQAH DIRECTIVE.
By Zakaat Directive I meant the simple instruction to ?pay zakat? or ?bring zakat? which comes repeatedly in Qur?an ? 2110 can be a specific example.
WHY SHOULD THE POLYTHEIST SHOULD BE FORCED TO OBSERVE SALAT AND GIVE ZAKAT.
For the simple reason that the generic requirement of establishing respect for the Master of the Universe (i.e. Salaat) and striving for purity of livelihood (i.e. Zakaat) ? are general and universal requirements for mankind, which can be substantiated using human intellect and conscience.
By going through your earlier post I came to the conclusion that you are influenced by hadith in respect of zakat otherwise the things that are not mentioned in the Quran would not have been a subject of discussion.
I admit that my first post was directly addressing the question of brother Wakas without first explaining my understanding of Zakaat. This may have given rise to some confusion. However, I expected that the confusions would be cleared with my follow-up post.
I also want this to be the final post of this off-shoot discussion. Hope we can now continue with the main theme of this thread.
My sincere apologies if I have generated any hard feelings. May Allah guide us all to the straight route.
Regards,
Arman -
Salm Wakas,
You pose a stimulating question.
We cannot definitively know why some religious obligations can be expiated and others cannot. The Quran doesn't divulge this information. However, we can still make suggestions.
My reckoning is that the dominant distinguishing factor between the two sets you've mentioned is their frequency of occurrence.
That is to say, awm and hajj are time-restricted obligations and can only be practiced in specific months. Whereas, alh and zakh are not time-restricted and can occur on any day at any time of the year.
Now, expiation for alh and zakh will be quite hard as they are more likely to be missed or performed imperfectly due to their greater occurrence.
And there's a good possibility that this could simply be a mercy from God in order to make our lives easier.
God knows.
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Salm Wakas,
You pose a stimulating question.
We cannot definitively know why some religious obligations can be expiated and others cannot. The Quran doesn't divulge this information. However, we can still make suggestions.
My reckoning is that the dominant distinguishing factor between the two sets you've mentioned is their frequency of occurrence.
That is to say, awm and hajj are time-restricted obligations and can only be practiced in specific months. Whereas, alh and zakh are not time-restricted and can occur on any day at any time of the year.
Now, expiation for alh and zakh will be quite hard as they are more likely to be missed or performed imperfectly due to their greater occurrence.
And there's a good possibility that this could simply be a mercy from God in order to make our lives easier.
God knows.
I like your answer above, brother uq. )
I quote it, to put it in the list of my posts.
Looks like I need to read it again another time, inshaAllah.
Salm.
http//4.bp.blogspot.com/-K83QMj6F2fE/UZUs5cTBwYI/AAAAAAAAD2c/Db_9vGZDEKo/s1600/sunflower-emoticon.png
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peace all,
Thanks for the replies so far. Let me ask a follow-up, perhaps it will help
Are there any other practices in The Quran (apart from salat and zakat) that we are asked to do AND have no expiation for them if not done?
Peace Wakas,
What first comes to mind is this
Honor your parents.
We enjoined the human being to honor his parents. His mother bore him arduously, gave birth to
him arduously, and took intimate care of him for thirty months. When he reaches maturity, and reaches
the age of forty, he should say, "My Lord, direct me to appreciate the blessings You have bestowed upon
me and upon my parents, and to do the righteous works that please You. Let my children be righteous as
well. I have repented to You; I am a submitter."God bless
peace
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There are many directives in the Quran for which the Quran stipulates no expiation if not performed or if performed incorrectly.
Some of which?
• The writing of loans and credit
• The laws of divorce
• The laws of combat
• The laws of marriage
• The laws of inheritance
In fact, I will go so far as to say that the majority of the laws of the Quran have no expiation if not performed or if performed incorrectly.
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peace uq,
Thanks for the reply.
I had a think about the examples you suggested and I couldn't really pinpoint what specifically you were referring to. Can you clarify with some specific examples?
I am trying to consider what are the differences in nature between those acts that have expiation and those that do not. For instance, in the examples you mentioned, they are not for all believers, i.e. they would only apply if one happened to be in that situation, and they all involve interaction with another party who may be effected.
I agree that most of the "laws" in The Quran have no expiation if not done.
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Peace Wakas,
Rather than give specific examples of commandments that do not require expiation, I think it would suit our purposes better to analyze those commandments that do require expiation.
The following is not an exhaustive list?
• The expiation of murder and of manslaughter
• The expiation of a broken oath
• The expiation of not performing sawm
• The expiation of shaving your head during hajj and of not having a sacrificial offering
• The expiation of swearing to God that you will not approach your wife
That's off the top of my head. There could be a couple more.
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For clarification, "expiation" is defined as "the act of making amends or repiration for guilt or wrong doing". This is distinct to "punishment" which is defined as "the infliction or imposition of a penalty as retribution for an offence".
So, making up missed days of abstinence (sawm) and making a sacrificial offering in hajj if one prematurely shaves one's head, are both?I reckon?forms of expiation.
Whereas, 100 lashes for the fornicator and capital punishment for the murderer are both?I reckon?forms of punishment.
Thus, the distinction I present here lies in the difference between violating an explicit prohibition and between being unable to fulfil an obligation.
I reckon this to be an important distinction because the Quran does not use the word to describe expiation (as in the first two examples above). But it does use the word to describe punishment (as in the second two examples above).
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salat and expiation
I find that the word aqeemoo (و conveys a meaning of steadfastness, maintaining, keeping up with, to be constant in. I understand this to mean that we should make salat a consistent and regular part of our lives.
As some have already said, salat is not "time-restricted", and it seems to me it is left to us as to what is consistent and regular.
Since I find that the Quran does not provide any metric regarding salat, I would not know how to determine when I have failed... and it would only be upon my failure that maybe I would wish to know how to expiate for my failure.
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A revision of my last post re
it seems to me it is left to us as to what is consistent and regular.
It seems to me the meaning of being steadfast/constant in prayer is that we are to pray BOTH in good times and in bad, instead of only in bad. I suggest this because
- I find that the Quran points out how disbelievers only pray/worship God during times of adversity e.g. 2211
- That God tests us as a means to identify those characterized as #1 above e.g. 7217
So to revise what I said earlier
... it seems to me it is left to us as to what is consistent and regular, as long as we're praying both in good times and in bad. -
A revision of my last post re
It seems to me the meaning of being steadfast/constant in prayer is that we are to pray BOTH in good times and in bad, instead of only in bad. I suggest this because- I find that the Quran points out how disbelievers only pray/worship God during times of adversity e.g. 2211
- That God tests us as a means to identify those characterized as #1 above e.g. 7217
So to revise what I said earlier
... it seems to me it is left to us as to what is consistent and regular, as long as we're praying both in good times and in bad.Hmmmm...
I think the Quran is clear as to the times of prayer.
As for why there is no expiation. I think that is a question raised with the intention of addressing whether salat and zakat are time restricted obligatory "performances"
I don't think we can question God as to why there is no expiation for salat.
Take it as it is and obey.
There are so many alternatives God has given in the book if you fear you won't be able to perform salat, shortening prayer, reading what's easy of the Quran, you can say your prayer on foot or while riding.
You are also given aplroximately a window of an "hour" for each salat
There is basically no excuse for missing salat and if it is missed, just ask forgiveness.
You can supplicate to God in humility and privacy any time.But the Salat is indeed for the believers a Book maqwutan
Although I will state that salat and zakat are more affairs related to our personality and our hearts (i.e.Making contact and upholding the Reading and being generous and loving towards the needy and the relatives).
