Charity is prescribed

The giving of part of the provisions granted by God is one of the commitments enjoined upon mankind. This instance of self-sacrifice is required of His servants for the benefit of all. Giving without compulsion or need for recognition within or without the boundaries of the deen should be encouraged at every level. Instead of sacrificing a portion of their income or their crop or livestock bestowed upon them by God, they instead sacrifice their eternal soul and succumb to greed by hoarding God’s provisions. Again, the Reading warns us such behaviour is not acceptable. What has happened is that an orderly way of life that promotes the well being of all has been subverted to provide for the few in what has become a rapacious oligarchy.

There are many verses in the Reading calling people to perform acts of charity and God expects us to commit ourselves to these values.

God is the one who created you. He is the one who provides for you. He is the one who causes you to die and He is the one who resurrects you. Can any of your idols do all these? (30:40)

O you who believe, you shall give to charity from God’s provisions to you before a day comes wherein there will be no more business, no favouritism and no intercession. It is the non-believers who chose wickedness. (2:254)

And race towards forgiveness from your Lord, and the paradise that encompasses the heavens and the earth awaits the righteous people who are charitable during the time of prosperity and the times of hardship. They control their anger, and they pardon people. God loves those who are charitable. (3:133-134)

What is wrong with believing in God and the Day of Judgement and giving to charity from God’s provisions? God is fully aware of everyone. (4:39)

You can never guide anyone. God is the only one who guides in accordance with His will. Any charity you give is for your own good. Any charity you give shall be purely for the sake of God. And any charity you give will be repaid to you without the least injustice. (2:272)

These are the prescribed ways of God. We are expected to commit ourselves to this ideal. This is a personal commitment between a person and his or her Creator. Nobody should police the fulfilling of another’s obligations. God has even detailed the deserving recipients of charity. All the guesswork has been taken out. He in His wisdom makes it easy for His servants to fulfil their charitable obligations:

They ask you about charity. Say, “The charity shall go to parents, relatives, the orphans, the poor, and those who are on the path. Any righteous deeds you do, God is fully aware thereof.” (2:215)

He who is charitable in the cause of God is like a seed that grows seven ears with one hundred seeds in each ear. God multiplies the reward many fold for whomever He wills. God is bounteous, omniscient. (2:262)

These are only some of the sixty-odd verses in the Reading on the topic of charity. However, the word used for charity is anfak and not zakat.

This word anfak1 is alien to all the innocent ‘Muslims’ around the world. Very few of them have heard of this word in their life. The religionists concealed this important word in the Reading and the u’lema or the Arab priests assist in the deceit. They have substituted true charity with their corruption of the concept of zakat. The word zakaa actually means to purify. Try substituting that meaning in the many verses where zakaa appears to see how it reads contextually.


1 The word Anfak can generate other words like yun-fik, anfiq, infak and munfik to refer as to spend, the act of spending, spending or in the case of munfik is one who spends

Sol-laa between people

We can support the fact that the Reading does not mean ritual prayer by the word Sol-laa and its derivatives by examining the different usage of this word in the Reading in its various contexts. What transpires is that Sol-laa has to be observed by everyone – even by the non-believers and the idol-worshippers.

One very clear example regards the witnessing of a will by strangers:

O you who believe, you shall have witnesses when death is near to any one of you: to dictate your will in the presence of two equitable persons among you, or strangers in case there is a sudden danger to your life when travelling on the earth. If you are not certain of them, retain them after they have committed themselves (Sol-laa-ti) to make them both swear by God, “We will not take advantage to favour anyone even the closest relatives. We will not conceal any evidence before God. If we do, the sin will be upon us.”1 (5:106)

The verse says: ‘After the two strangers [note: who can be Jews or Christians] commit themselves (Sol-laa-ti), make them both swear by God’. This does not call for the performance of a ritual prayer in the presence of a dying person. Instead they are taking on the responsibility of being witnesses to a will by making a solemn pledge to the person before God. This is an example of Sol-laa-ti (the commitment) between people.

The commitment between people is to fulfil such obligations before the one God. It is that simple.B

Besides upholding the Sol-laa with strangers, believers may also do so with non-believers, and idol-worshippers. Surely, the following passages in the Reading are not meant to suggest that polytheists perform the ritual prayers:

Except those among the idol-worshippers with whom you have a treaty and then do not breach anything with you and do not aid anyone against you, therefore complete your agreement with them until its term. Surely, God loves those who fear (Him). (9:4)

Once the restricted months are over, you may confront the idol worshipers wherever you encounter them, agitate them, provoke them and keep after them. However if they repent and observe their commitment and keep them pure (aqimus-Sol-laa-ta-waa-tuz-zakaa), then you shall pardon them. God is forgiver and merciful. (9:5)

And if one of the idol-worshippers seeks help from you, protect him then let him hear God’s words then convey him to a place of safety. This is because they are a people who do not know. (9:6)

At 9:4–6 we are directed to treat the idol-worshippers well and even convey them to a place of safety. Those that we shelter may remain idol-worshippers. We are charged not with discriminating upon the basis of this prejudice. Rather, we are commanded to be a beacon of light and understanding. Understanding and carrying out the commandment in this verse alone would change the entire Islamic landscape as we know it.

We see that if and when the polytheists repent and agree to peace, it is the people who are at peace or Muslims’ duty to uphold that peace and grant them their freedom. Again, the Reading enjoins civility and kindness in the face of hostilities. Islam does not condone the mistreatment of those who are under our power or control (9:5). Ultimately, Sol-laa-ta in this instance refers to the idol-worshippers agreeing to keep to their end of the bargain.

The prophet Shuaib provides another example of Sol-laa clearly signifying commitments. He committed himself to reform his people. Those who rejected his commitments challenged him.

He begins:

O my people! Gives full measure and full weight equitably. Do not cheat people out of their things, and do not corrupt the earth. A smaller provision from God would be better for you, if you are really believers. I am not a guardian over you.” They said, “O Shuaib, does your Sol-laa (commitment) prevent us from idolising what our parents have idolised, and from doing whatever we want with our money? Surely you are too clement and too wise.” (11:85–87)

The commitment that Shuaib was trying to bind upon his people was that they should not cheat or corrupt the earth. It was a simple precept that was not accepted by his peers. Hence, they said to Shuaib:

O Shuaib, does your commitment (Sol-laa-tu-ka) prevent us from idolising what our parents have idolised, and from doing whatever we want with our money?”2

Sol-laa here clearly refers to committing to good deeds and upholding a good moral order. The commitment called for his people not to cheat, not to corrupt the earth, and to be fair. There is no other reading without abusing the sense in the text beyond belief.

What we can better understand, however, is why the Arab priests themselves emphatically declare that the Reading has no information at all about the five daily prayers (thus contradicting themselves on what they proclaim to be the first absolute pillar of the religion of Islam) – because they are right! Their own lips condemn them. There is no such thing as the five daily prayers. How woefully correct and wrong they are at the same time.


1 The two men are strangers to the dying man, yet the verse says they qualify to make an oath before God. Their willingness to write the will and to become witness is their commitment ‘Sol-laa-ti’. Like the Jews, the Arab religionists conceal this verse from their followers.

2 Clearly the word Sol-laa here does not refer to ritual prayer.