Author Topic: Zakat and Sadaqat  (Read 7287 times)


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Re: Zakat and Sadaqat
« Reply #50 on: September 17, 2009, 02:12:11 PM »
The absurdity of Sunniism (from the link):

Zakat al-Fitr is only Wajib for a particular period of time. If one misses the time period without a good reason, he has sinned and can not make it up. This form of charity becomes obligatory from sunset on the last day of fasting and remains obligatory until the beginning of Salah Eid al-Fitr (i.e. shortly after sunrise on the following day). However, it can be paid prior to the above mentioned period, as many of the Sahabah [companions of the Prophet (peace be upon him)] used to pay Sadaqah al-Fitr a couple days before the `Eid.


68:7 Your Lord is fully aware of those who strayed off His path, and He is fully aware of those who are guided.
68:8 So do not obey those who deny.

68:12 Forbidder of charity, a transgressor, an evildoer.


So have you payed yet?  ;D
Knowledge is understanding that a tomato is a fruit.
Wisdom is not putting it in a fruit salad.


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Re: Zakat and Sadaqat
« Reply #51 on: November 28, 2017, 09:08:34 AM »
Fast forward more than 8 years...

I disagree with my old conclusion. It looks like sadaqat refers to something that one gives for a privilige and is not "al haqq" mentioned in 17:26. Furthermore, that wouldnt even make sense because it's an arbitrary conflation of two distinct terms and different recipients are listed for each of them.

The two things that are labelled sadaqat are the dowry and the offering for the private meeting with the messenger, of which the latter is what is to be given to the poor. It fits perfectly since the messenger gives it out. This sadaqat, although it counts as infaq (distribution/donation), isn't something that is relevant with no messenger around.

The messenger's distribution to the people listed in 9:60 was an ordinance from the God, and this is not directed to "aladhina amanoo."

I would translate "sadaqat" as: "free offering" or "gift" or something similar

58:12 O you who acknowledge, if you wish to hold a private meeting with the messenger, you shall offer a sadaqat before you do so. This is better for you, and purer. If you cannot afford it, then God is Forgiver, Compassionate.

58:13 Are you reluctant to offer a sadaqat before such a meeting? If you do not do it; and God had forgiven you; then you shall uphold the salat, and give out the zakat, and obey God and His messenger. God is fully Aware of everything you do.

Obviously zakat cannot mean charity - if they couldnt afford a sadaqat (and it makes sense that the amount was left to the giver), then why would they be expected to pay a different charity? Makes no sense.

9:54 What prevented the acceptance of their spending was that they rejected God and His messenger, and they do not ya'toona the salat except lazily, and they donate only with great reluctance in their hearts.

I'll get back to that verse later.

9:55 So do not be impressed by their wealth or children; God only wishes to punish them with it in the worldly life, and so that their lives will end while they are one who spurn guidance while claiming virtue.

9:58 Some of them are those who criticize thee regarding the sadaqati. If they are given from it, they are content; but if they are not given from it, they become enraged!

9:59 If only they were content with what God and His messenger had given out to them, and had said, "God suffices us; God will give us from His bounty, and so His messenger; it is to God that we desire."

It's clear that the messenger handed out the offerings (sadaqat) he was given as per the will of the God.

9:60 The sadaqati are to go to the poor, the needy, those who work on their collection, those whose hearts are to be reconciled, free the slaves, those in debt, in the cause of God, and to the wayfarer. A duty from God; God is Knowledgeable, Wise.

^Not sure if I agree with the underlined translations.

9:61 Among them are those who hurt the prophet, and they say, "He only listens!" Say, "What he listens to is best for you. He acknowledges God, he trusts those who acknowledge, and he is a mercy to those who acknowledge among you." Those who hurt God's messenger will have a painful retribution.

Fits with the waverers only wanting to leech and harming the prophet.

As for zakat:

91:7 Consider the human self, and how it is formed in accordance with what it is meant to be

91:8 and how it is imbued with the capacity to disintegrate as well as protection against detriment!

91:9 Successful is he who grows/develops it in purity.

91:10 And failure is he who suppresses and buries it.

So zakat is purity (or integrity or synonyms) and implies groth, betterment, development. It relates to making the human self (nafs) grow in purity (or integrity or synonyms).

Interesting verse relating to the verb from the root ATW:

9:54 What prevented the acceptance of their spending (nafaqatuhum) was that they rejected God and His messenger, and they do not ya/toona the salat except lazily, and they do not distribute/donate (yunfiqoona) except unwillingly.

I think "come to" fits if we see the saat as public. "Show," "bring" and "show forth" could work if we see "al salat" here as the commitment to support the messenger. See the context describing the munafiqoon (waverers, blind followers of the crowd):

9:42 If it were a near gain, or an easy journey, they would have followed you; but the distance was too much for them. They will swear by God: "If we could have, we would have come with you." They destroy themselves, and God knows they are liars.

9:43 God pardons you; why did you grant them leave before it became clear to you who are truthful, and who are lying?

9:44 Those who acknowledge God and the Last day will not ask leave. They strive with their money and their lives. God is aware of the righteous.

9:45 Those who ask leave are the ones who do not acknowledge God and the Last day, and their hearts are in doubt. In their doubts they are wavering.

9:46 If they had gone with you then they would have taken all preparation for it, but God disliked their being sent forth, so He hindered them, and they were told: "Stay with those who have stayed."

9:47 Had they come out with you they would have added nothing but disorder, and they would have hurried about seeking a test among you. There are some amongst you who listen to them. God is aware of the wicked.

Usually I have seen "give out" fitting for this verb.

I think "ata al zakat" refers to growing the human self and/or demonstrating this growth, purity and integrity outwardly.

So ata al zakat = give out/come to/demonstrate/show/bring forth purity/integrity/devolopment

I.e. outwardly doing things that represent purty of character and/or simply achieving it.
10:41 If they deny you, say: "My works are for me, and your works are for you. You are innocent of what I do, and I am innocent of what you do."


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Re: Zakat and Sadaqat
« Reply #52 on: May 20, 2018, 09:22:11 AM »
Salam all,

How do you translate 30:39?



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Re: Zakat and Sadaqat
« Reply #53 on: June 23, 2018, 08:56:45 PM »
Salam all,

How do you translate 30:39?


Salam all,

Sorry if I haven't made myself clear previously ...let me try again this time ...

[2:177] Piety is not to turn your faces towards the east and the west, but piety is one who acknowledges God and the Last day, and the angels, and the book, and the prophets, and he gives money out of love to the near relatives, and the orphans, and the needy and the wayfarer, and those who ask, and to free the slaves, and he establishes the salat, and 'ata zakat'; and those who keep their pledges when they make a pledge, and those who are patient in the face of good and bad and during persecution. These are the ones who have been truthful, and they are the righteous.

From 2:177, I am convinced that ZAKAT has to be something else other than charity as charity has been mentioned earlier in the verse. However when checking the occurences of ZAKAT, I found one verse which still needs further elaboration as it somehow still fits ZAKAT=charity. The verse is 30:39.

Translation by Muhammad Asad
[30:39] And [remember:] whatever you may give out in usury so that it might increase through [other] peopleís possessions will bring [you] no increase in the sight of God whereas all that you give out in charity, seeking Godís countenance, [will be blessed by Him:] for it is they, they [who thus seek His countenance] that shall have their recompense multiplied!

Translation by Pickthall
[30:39] That which ye give in usury in order that it may increase on (other) people's property hath no increase with Allah; but that which ye give in charity, seeking Allah's Countenance, hath increase manifold.

I hope somebody can help me on this.