zakat = charity, no such reference in Al-Quran

Rahila

Peace all..

verse 3039 brought the following understanding to my mind.

3039
And that which you give from Riba ( increase) in order that it may increase from other people's property, has no increase with All?h, but that which you give from Zak?t seeking All?h's Countenance then those, they shall have manifold increase.

What I understand is that We are being commanded to give from Zakaat i.e. Purity and not from Riba i.e Increase. This would imply that Zakaat is the pure amount that we have earned and we are commanded to spend from the Pure amount ( Capital) and not from the increase ( interest) while retaining the capital amount.

This would imply that we are commanded to spend on Kinsfolk, poor, travellers , freeing slaves etc and the amount that we spend should be taken from what we earn ( lawful earnings) , from the capital amount and not from the interest we recieve. That is, we are being commanded to refrain from hoarding.

Why we are commanded to give the Purity ( zakaat) because it is a manifestation of our faith in ALLAH as the PROVIDER and the SUSTAINER.

Going through the following verses , I find the foundations of a financial system , where people are encouraged to spend and spend for the betterment of the society in general and to refrain from hoarding and saving large amounts , hoping to multiply wealth ( fearful of poverty in the future) ALLAH declares that Riba is unlawful and it is mentioned in terms of debts where a person demands more than he has loaned. Only the capital amount is lawful. Also mentioned are the ettiquettes that should be followed in financial transactions.

2254
O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Z?lim?n

2261
The likeness of those who spend their wealth in the Way of All?h, is as the likeness of a grain ; it grows seven ears, and each ear has a hundred grains. All?h gives manifold increase to whom He pleases. And All?h is All-Sufficient for His creatures' needs, All-Knower.

2262
Those who spend their wealth in the Cause of All?h, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve

2263
Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And All?h is Rich and He is Most-Forbearing

2264
O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in All?h, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And All?h does not guide the disbelieving people.

2265
And the likeness of those who spend their wealth seeking All?h's Pleasure while they in their ownselves are sure and certain that All?h will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And All?h is All-Seer of (knows well) what you do.

2267
O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that All?h is Rich (Free of all wants), and Worthy of all praise.

2268
Shait?n (Satan) threatens you with poverty and orders you to commit Fahsh? whereas All?h promises you Forgiveness from Himself and Bounty, and All?h is All-Sufficient for His creatures' needs, All-Knower.

2269
And whatever you spend for spendings or whatever vow you make, be sure All?h knows it all. And for the Z?lim?n there are no helpers.

2271
If you disclose your Sadaq?t (alms-giving), it is well, but if you conceal it, and give it to the poor, that is better for you. (All?h) will forgive you some of your sins. And All?h is Well-Acquainted with what you do.

2272
Not upon you (Muhammad SAW) is their guidance, but All?h guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking All?h's Countenance. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.

2273
for Fuqar? (the poor), who in All?h's Cause are restricted (from travel), and cannot move about in the land . The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all.And whatever you spend in good, surely All?h knows it well.

2274
Those who spend their wealth by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.

2275
Those who eat Rib? (usury) will not stand except like the standing of a person beaten by Shait?n (Satan) leading him to insanity. That is because they say "Trading is only like Rib? (usury)," whereas All?h has permitted trading and forbidden Rib? (usury). So whosoever receives an admonition from his Lord and stops eating Rib? (usury) shall not be punished for the past; his case is for All?h (to judge); but whoever returns , such are the dwellers of the Fire - they will abide therein.

2276
All?h will destroy Rib? (usury) and will give increase for Sadaq?t And All?h likes not the disbelievers, sinners.

2277
Truly those who believe, and do deeds of righteousness, and perform As-Sal?t (Iq?mat-as-Sal?t), and give Zak?t ( Purity), they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.

2278
O you who believe! Be afraid of All?h and give up what remains from Rib? (usury) , if you are believers.

2279
And if you do not do it, then take a notice of war from All?h and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly and you shall not be dealt with unjustly.

Any comments?

Rahila

Wakas

peace Rahila,

Thanks for your understanding of 3039. It makes sense to me.

Wakas

asdfjk

peace All,

That 3039 implication became weaker with new evidence, which was a mistranslation by most translators...

...wama ataytum min zakatin...

...and that which you give FROM/Of zkw...

If it is indeed charity, how does one give FROM charity, which is the primary meaning of "min", although it can also mean "of".

Wakas

Peace Wakas, All

I have no contention with the overall thrust of this thread on Zakat and indeed my own studies are not up to a par with your own on this issue. However, I've started to notice of late that much of the detailed discussion on the forum with regard to quran translation issues relates to the deployment of prepositions. As in the example above. It makes me think of the salat debates which have raged here around the use of the word "until" as in

http//www.free-minds.org/forum/viewtopic.php?t=1531&postdays=0&postorder=asc&start=50

My point is that whilst I respect and appreciate the efforts everyone is putting in to enriching our understanding of Allah's message there comes a point when analysis breaks down from an irretrivable semantic breakage around the use of prepostions.

Can we really be sure we know what the range of usage of the word "FROM" was in 6th C arabic? And if we can't isnt it problematic to construct theological positions around prepositional terms.

I wonder if we aren't muddying what is actually a clear message - one of righteousness and generosity of spirit?

I leave you with this quote on prepositons from http//webster.commnet.edu/grammar/prepositions.htm as food for thought

Is it any wonder that prepositions create such troubles for students for whom English is a second language? We say we are at the hospital to visit a friend who is in the hospital. We lie in bed but on the couch. We watch a film at the theater but on television. For native speakers, these little words present little difficulty, but try to learn another language, any other language, and you will quickly discover that prepositions are troublesome wherever you live and learn. This page contains some interesting (sometimes troublesome) prepositions with brief usage notes. To address all the potential difficulties with prepositions in idiomatic usage would require volumes, and the only way English language learners can begin to master the intricacies of preposition usage is through practice and paying close attention to speech and the written word.

Anyway, salaams to all

asdfjk

Wakas

peace asdfjk,

Prepositions can alter the meaning of a passage sometimes. It is no coincidence to me that some translators have translated "min" as other than "from" or "of", which are its literal meaning, in 3039. One must ask why did they do that?

Can we really be sure we know what the range of usage of the word "FROM" was in 6th C arabic?

Luckily for us, al quran is a consistent source, in which the usage of "min" can be examined.

One must realise a significant part of the problem with studying Islam for English-speaking people is the English translations themselves. If I see something that doesn't look right in them, I'm going to point it out.

Wakas

asdfjk

Peace bro

pointing out inconsistencies in translations is a good thing to do as we all labour with the in-built ideologies of sunni translations.

But my point is a more general one (and probably doesnt belong on this thread ) - namely - even if al-quran is consistent in its use of prepositions we still don't have any extra textual material to indicate what those usages are. The 'literal' meaning of a prepostion is a moot thing anyway since they don't, in and of themselves, mean anything - they simply help us to order the relationships between nouns, verbs, adverbs etc.

Hence we can get puzzled about how to give "from charity" (min zakatin) when we attempt a literal understanding of that English phrase but have little difficulty in understanding the general injunction - be charitable. In this sense the translation as "for charity" may be more correct than a literal translation because it conveys the sense of the phrase better in english.....but i know thats a slippy slope wink (and thats before we even get on to the fact the zakah/sadaqah issue)

You must forgive the half-formed nature of the arguement - I have little to back it up other than a sense that we devote too much attention to the "min' and not enougth to the "zakatin." ... if you see what I mean.

wa salaam

asdfjk

Wakas

peace bro,

I understand your point. But for me, I prefer a literal translation then allowing reader interpretation NOT translator interpretation then allowing further reader interpretation. I want to eliminate* translator interpretation.

*or reduce it to a negligible level

Before I forget, there was a verse implying the opposite of not producing zakat is doing good deeds. I cant remember specifics, but I thought I'd mention it.

I located the implication by contrast

M&S Ahmed

"Those who do not give/bring the charity/purification , and they are with the end (other life), they are disbelieving."
"That truly those who believed and made/did the correct/righteous deeds, for them (is) a reward/wage not interrupted/weakened (continuous)."

Wakas

TheNabi

Salaam Doc,

Zakath means spending from what we have earned
Sadaqaa means Giving Away generously what Allah had Bestowed upon us

How'd you get these two meanings? Can what you have earned be what God has given you? Your definitions almost seem to blend in with anfal in ayat 81.

Joe

TheNabi

Salaam Wakas,

Nice ayaat, I think this is why salaat and zakaat are closely linked because reaching out to God will almost naturally result in zakaat .

Joe

Kamal

Assalaamoalaikum,
My brother asked about Zakat in Quran and also the percentage given as zakat.In Glorious Quran allah has stated as follows.
'Was he not informed of the teachings in the scripture of Moses?''
Now we see in Torah as follows
Share one tenth (tithe) our your produce with the Levite, the poor, the widow, the orphan, and the stranger.Deutronomy (1422-2 .

However, we are allowed and encouraged to give any additional from our excess for other charity outside of the obligatory amount (Quran 2219).
The zakat should be given "UPON THE HARVEST"this means that we should give Zakat at the time we get our return of our efforts in earning money ,most convenient time is monthly.and certainly not yearly

Therefor the the %age is 10%.

unknownuser

Peace be upon you Kamal,

The word "zakaat" does not mean charity brother. The word "sadaqa" is charity. Zakaat means "purification". So when we read "mainatin salaat and bring forth zakaat", it means that we maintain our "salaat" and bring forth purification.

Further, the "torah" is not the first half of the so called Bible, the God has clearly told us "the excess".

Please read the above posts.

Wakas

subtle distinction about zakat & tahar

http//www.quranicteachings.co.uk/tazkiya.htm

From PRL

= Tay-ha-Ra = to be or become clean/pure or free of dirt, made it or caused it to be distant/remote, cleanse/wash/purify, refrain, remove oneself, to clear/clean, ablution.

= Zay-Kaf-Waw = it increased/augmented, it throve/grew well/flourished/prospered and produced fruit, it was/became pure, purification, goodness/righteousness, lead/enjoy a plentiful/easy/soft/delicate life, put into a good/right state/condition, alms, poor-rate/due

also, see 416-7 for an interesting observation.

Wakas

Wakas

peace be upon you All,

The more I think about 3039, the clearer it becomes. I would like to add a little to sister Rahila's insightful comments earlier in this thread

From PRL

= Ra-Ba-Waw = it increased/augmented, the practicing/taking of usury, excess/addition, become high/grown up/large/swollen/risen/out of breath, profiteering.

Taking into account my previous post, the meanings and core meaning of zkw, its clear that both zkw AND rbw are types of growth! No wonder the comparison is made. D

zkw = positive development/growth
rbw = excessive/profiteering development/growth

If one studies the non-financial usage of the root rbw, it implies abundant/numerous, thus clearly giving the excessive connotation.

And furthermore, the context provides more evidence, which initially alluded me because of translator distortion. I now read it as follows

(The coloured parts highlight both signs discuss the same thing. 3039 begins with "wama = and that" thus linking from the previous sign.)

So give the relative his due/share, and the poor, and the traveller. That is best for those who seek The God's consideration, and those are the successful.
And that which you give from/of rbw which grows in the people's wealth/money, it will not grow with The God. And that which you give from/of zkw seeking The God's consideration, then that will be multiplied.

It is about giving.
We should not give from/of rbw, but give from/of zkw, i.e. the legitimate/pure/positive development/growth.
Traditional translators, like I've said before, forced their meaning of zkw on the sign/verse, hence losing its meaning, in my opinion.

Wakas

Wakas

In addition

min = from/among/of (in a partitive sense)

http//dictionary.reference.com/search?q=partitive

p7, An Introduction to Koranic and Classical Arabic by W.M. Thackston

unknownuser

Peace all,

Are the following Arabic words correct or are there other Arabic words for the English ones? Do "tahir" and "zaka" have the same meaning? Thanks.

Charity = Sadaqa (&#1577
Giving = Minha (&#1577
Tax = Dariba (&#1577
Interest = Riba (&#1575, Faida (&#1577
Usury = Riba Fahish ( &#1588
Pure/Purity = Tahir (&#1585 / Tahara (&#1577
Sacrifice = Zabiha (&#1577