The meaning of the word zakaa

Zakaa and its derivatives simply mean purification, pure or purify. The following words can give us some ideas how they are used in the Quran. Zak-kaa (He purirified), Ya-zak-ki (He purifies), Tu-zak-ki (You purified), Yu-zak-kunaa (They purify), La-tuzak-ku (Do not make yourself pure), Ta-zak-kaa (He purified himself), Ya-tazak-ka (He purifies himself), Ya-zak-kaa (Purify himself), Zaki-yan (Most pure), Zaki-yatan (Innocent) and Az-kaa an elative to mean the purest.

Much as the religionists may think they can get away with scheming against the Almighty, they still have to face the fact that there are many verses in the Reading in which they cannot change the meaning of zakaa:

Qod-af-laha man- zak-ka-ha. (91:9)

Surely, benefit is for those who purify it (zakka-ha). (91:9)

The Scripture was revealed to the prophets in order to purify the people around them and those who obey them. The word yuzakki (which signifies purify) appears on many occasions along with the word ‘Scripture’ and the word ‘wisdom’.

Rob-bana wab-‘ash fihim ro-sulan minhum yatlu a’laihim a-yaatika wa yu’alimu humul kitaba wal-hikmata wa-yu-zak-ki-hem in-naka anta a’zizul hakim. (2:129)

Our Lord, raise among them a messenger who will recite to them Your revelations and teach them the Scripture and wisdom and purify them (yuzakkihem). Indeed, you are Almighty, the Judge. (2:129)

Kama ar-salna fi-kum rosulan minkum yatlu a’laikum ayaatina wayu-zak-ki -kum wa’alimukumul kitab wal-hikmata wa-yu’alimukum malam takunu ta’lamun. (2:151)

Such as sending a messenger from among you to recite you My revelations and to purify you (zakki-kum), and to teach you the Scripture and wisdom, and to teach you what you never knew. (2:151)

The word zakki-kum in 2:151 means purify you.

In the next verse we see other derivatives with prefixes meaning purify. The religionists do not claim that the word zak-ka in this verse refers to religious tithes although the word Sol-laa -ta appears right next to it.

Wala taziru wazirotan wizror ukror wa-ain tad’u mish-qor-latun ilaa himliha laa-yujmal minha shai’ain walau kaana za-qurbaa. In-nama tunzirul-lazi yak-shauna rob bahum bil-ghoibi wa-aqormus Sol-laa-ta waman tazakka. Fa-inama ya-ta-zakka linafsihi wa-ilal-lah hil masir. (35:18)

And no burdened soul will bear the burden of another soul, and when a burdened soul invokes to carry it, it will not carry anything of it although they are close relatives. Surely, you are reminding those who fear their Lord and uphold their commitments and he who is purified (ta-zakka) is indeed purifying (ya-ta-zakka) his own self, and to God is the ultimate destiny.

In this verse (together with many others) they have had to acknowledge that the word zakaa means pure or purify. In all other verses, whenever the word zakaa appears beside the word Sol-laa the religionists contend that zakaa is religious tithe. Such distortion by the religionists and their translators can be easily exposed by a simple contextual reading of the Arabic Qur’an.

The word zakaa is a common instruction to the Children of Israel. We are told in the Quran that God made a covenant with them and that they should be committed to the covenant and keep them pure:

“We made a covenant with the Children Of Israel, that you shall not serve except God; you shall regard the parents, the relatives, the orphans, and the poor. And you shall speak amicably to the people, you shall be committed and keep them pure (aqi-mus-solaa-ta-waa-tuz-zakaa) But you turned away, except a few of you, and you became averse.” 2:83

When the Quran was revealed – God reminds them again:

“O Children of Israel, appreciate the blessings I have bestowed upon you, and uphold my covenant, that I uphold your covenant, and reverence Me, and believe in what is revealed herein confirming what you have, and do not be the first to reject it. Do not trade away my revelations cheaply and observe Me. Do not confound the truth with falsehood, nor shall you conceal the truth knowingly. You shall uphold the commitments and keep them pure (wa-aqimus Sol-laa-ta wa-atu zakaa-ta warr-ka’u ma’al ror-ki’in), and humble yourselves with those who humble. (2: 40-43)

The injunction to uphold the commitments and keep them pure is found throughout the Reading and instructs us how to remain within the bounds of the dynamic way of life prescribed for us by the Creator. The meaning of the word Zakaa is straightforward: Be commited to God’s prescribed way of Life and keep our commitments pure.

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Zakaa is not about money

Money cannot be connected to the word zakaa in the Reading. It is the obligatory duty of everyone to practice charity. God does not call this zakaa. For charity or donation, God uses different words such as anfak and the attendant derivatives of the word.

So what is the big deal? What does it matter which word you use? The point is that the religionists have created a brand new religious obligation for the people without any basis, the only benefit of which is that it fills up the religious pundits’ coffers.

The idea that the duty of charity and donation (anfak) is a free-will issue has been circumvented by the u’lema. What better way to ensure their own parasitic existence than making financial support for them mandatory and a prerequisite for the attainment of Paradise?

The result is that the u’lema gets their cut from the 2.5% religious tithe they support as a key pillar of salvation and Muslims are completely alien to the concept of charity and donation.

Religious tithes invented by religionists

The concept of paying ‘zakat’ is permanently lodged in the mind of every Muslim because the religionists and the u’lema say this is one of the articles of the faith. Anyone who is able to read basic Arabic can detect the distortion, however. The word zakaa appears in the Reading many times. Not surprisingly, even the translators cannot avoid translating zakaa according to its true meaning in many instances since the context will allow for no other rendition without making the sense too ludicrous to bear.

In the following reference the Reading exposes the distortion in the meaning of the word zakaa where, interestingly, it reminds us not to follow the Devil’s words. Here God uses the root word zakaa and its derivative in one verse. Its usage confounds the distortion by the religionists and the ‘u’lema’:

Ya-aiyuhal-lazi na-amanu, la-tat-tabi’u hu-dhu-wati syai-thon-ni waman yat-tabi’ khu-dhu-watil syai-thon-ni. Fa-in-nahu ya’muru bil-fah-sha-ie wal-munkari walau-la fadh-lul-lah alai-kum wa-rah-matu-hu ma-zakaa min-kum min ahadin abadan. Wala-kin-nal-lah yu-zakki man-yasha wal-lah-hu-sami’ul alim (24:21)

O you who believe, do not follow the steps of the Devil. If anyone follows the steps of the Devil, he will advocate evil and vice. If it were not for the grace of God upon you and His mercy, nobody is purified (ma-zakaa) forever from any single one of you. And it is but God who purifies (yu-zakki) whomever He wills and God is Hearer, Knowledgeable.

The verse breaks down like this:

ma         nobody is
zakaa      pure
minkum     from among you
minahadin  from any single one
abadan     forever
walakin    and it is
nallah     but God
yuzakki    purifies
manyasha'u whomever He wills

The word zakaa has no other meaning than pure. In this particular verse we are told to be careful of the Devil, yet the people (including the u’lema) do not take heed. We have been clearly warned that the Arabs are staunch pagans and hypocrites, but still the u’lema trust them. Let us explore another verse. Nobody translates the word tazakka as paying the alms or religious tithes in this verse.

In 79:17 God speaks to Moses, ‘Go to Pharaoh, indeed he has transgressed and tell him, “Will you not purify yourself?”‘ (hal-laka-ilaa-ta-zak-ka).

The key phrase breaks down as:

hal-laka   will you
ilaa       not
ta-zak-ka  purify yourself

Moses did not go to Pharaoh and say, ‘Will you not pay your religious tithe’? Here the religionists themselves cannot avoid but admit that the word has no other meaning except ‘Will you not make yourself pure’?

Thus, the words zakaa, yuzakki and tazakka represent pure, purifies and purify. There are no religious tithes, taxes or religious alms to be paid to the priests. In fact, the whole priesthood should be abolished. Let the people begin again to apply their money and their intelligence to the things God has ordained for them and cease sacrificing both for the sake of supporting this caste of important-looking parasites.

Another example of the misuse of this word by the religionists is apparent by comparing 19:19 and 19:30. The human looked energy appeared to Mary. It says:

Qaala, khul-in-namaa rosulu rob-bika li-ahba laka ‘ghul-man zaki-ya. (19:19)

He said, “Indeed I am a messenger of your Lord to grant you a son who is pure.” (19:19)

Both zaki and zakaa mean pure. The human-looking energy transmitted the message to Mary that she will conceive a son who is pure. When the son Jesus was born he spoke to his mother. They then met some people who accused Mary. Baby Jesus defended his mother saying:

Wa-ja’alani mubarokan ai-nama kuntu wa-ausorni bis-Sol-laa-ti wa-zakaa-ti ma-doomtu hai-ya. (19:31)

And He made me blessed wherever I go, and He enjoined on me my commitments and purity as long as I live. (19:31)

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

Basic universal values

No court in the world accepts a plea of ignorance as vindication: ignorance of the law is no excuse. By the same token, we cannot plead ignorance on the Day of Judgement or blame someone else for the wrong things that we have done. Nothing could be clearer than the statement in the Reading when it says:

Ain-taqulu yaumal qiamati ain-na-kun-na ‘an-haza ghor-filin. (7:172)

So that you will not say on the Day of Judgement, “Indeed we did not know about this.” (7:172)

Muslims on the whole – and the modern Arabs in particular – are grossly ignorant of God’s message in the Reading. They read without comprehension, believing that they gain merit for just chanting the Arabic verses aloud. They leave the understanding to the u’lema. On the whole, they are sincere and simple people who feel that they need to serve their Lord and lead a righteous life. They have been born into a suffocating inheritance of religion. While it is easy to empathise with this situation, we all have to take responsibility for what we do. We cannot blame our parents for our lot on Judgement Day.

Or you may say, “It was our parents who set up idols, and as descendants we followed their footsteps. Will You punish us because they strayed?” (7:173)

Today, people depend on the u’lema for guidance, but more often than not, the u’lema misguides them. By their deeds, and words we know that these u’lema are agents of the same wicked religionists who invented the Arab religion. We have seen how these fanatics twisted the meaning of the words deen, ‘abd, and Sol-laa. They also twisted the word zakaa (so often mentioned with the word Sol-laa).

Understanding that the u’lema have more than a passing knowledge of the Arabic language, they are doubly guilty of abetting the non-believers and hypocrites to distort the effect of the Qur’anic message on the hearers. They have deviated from the true teachings of the Reading and continue to educate their followers not to understand the meanings of the message of the Book. If that were not enough, they impress upon their followers that salvation is contingent upon those who do not use their common sense or to question the religionists. It is strange that the u’lema rarely encourage their followers to perform charitable deeds according to God’s way in the Reading. This should be the cornerstone of God’s deen. They are, though, most diligent in the matter of collecting ‘zakat’1 which they deem to be a lawful religious tithe. Contributors, on the other hand must not question what they do with this money. According to the Arab culture, it is a cardinal sin to question the u’lema.

Anyone with even elementary Arabic must admit that there is no firm reason why zakaa should signify paying out money. In truth, there is not a single reference in the Reading regarding any such financial contribution or contributions in kind. On the contrary, the Reading advocates non-prejudiced charity and donation as the act of self-sacrifice by men and women towards their fellows in society.


1 In many countries these collections are made through compulsory deduction of salaries from workers – every month. The Vatican survives with such a system and many so-called Muslim countries are doing the same.

Zakat does not mean religious tithe

Most Muslims have been duped by their religious leaders to believe that it is their duty to perform the ritual prayers and pay the tithe or religious alms propagated by the religionists. They are told that the meaning of the first half of the phrase ‘aqeemus Sol-laa ta wa atu zakaa’ means ‘pray the ritual prayer’ and the second part means ‘pay the tithe’ (now erroneously called zakat). There are two reasons why they fall for it:

  • They are ignorant of God’s Scripture.
  • They believe that these human devils (whose only profession is to leech off and cheat the ignorant) have some sort of special knowledge in this regard.

We should be wary, however, since:

  • It is wrong to believe something without verifying it (see 17:36). We should not accept anything or do something if we are ignorant of the facts.
  • It is dangerous to attribute something to God premised merely on the strength of hearsay.

Bearing in mind that ignorance is no excuse, we will be held accountable for our deeds in this world. Serving masters other than God is a very serious offence and at a very deep level, we know it. There is no escaping this fact.

Religious tithe collection is a scam

We have seen how words – when distorted by irresponsible people – can be used to twist what was meant to be a practical mode of productive living into a religion. A critical study of the Arabic text from the Reading has demonstrated that:

  • Religion is man-made and has no justification except by means of corruption of the revealed Scripture
  • Worship is a form of religious activity appropriate only for man-made deities or idols
  • Ritual prayer is an act of worshipping idols

None of this is sanctioned by the Reading. A religion needs money and the creators and maintainers of religion must get it from somewhere. The Vatican does very well off its flock, and so does the Arab religion. The so-called Islam has imposed a compulsory religious tax in the form of a tithe. Again, this is done through corrupting the semantics of God’s words and shoring the result up with a large wad of non-Qur’anic hearsay and conjecture. This chapter and those following will document the facts behind this conspiracy against the common people and the good name of the Prophet.

As indicated, to achieve this end certain words in the Reading which appear frequently have had their meanings contorted. A key phrase in regard to the topic in hand is aqee-mus-Sol-laa-ta-wa aatu-zakaa. Textual, semantic and contextual investigation shows that this phrase means ‘observe your commitments and keep them pure’. Instead, the sense has been rendered as ‘you shall observe your ritual prayers and pay the religious tithes’. That keeps everyone coming to the mosque and paying for the privilege. How jolly convenient.

The above phrase is found in many places in the Reading. As always, it is the context that is the key to the sense.

You shall not earn from excessive profiteering. And do not say, “This is the way of a trade.” God allows trading and He forbids excessive profiteering. If you can obey this admonition then you must refrain from such practices. This is for those who believe and do good deeds, and for those who observe their commitments and keep them pure (aqeemus Sol-laa ta wa aatu zakaa). Their Lord will reward them. They have nothing to fear nor will they grieve. (2:275-277)

The phrase ‘aqeemus Sol-laa ta wa atu zakaa’ when recited in isolation has no sense. It calls the reader to consent to the essence of what is being recommended in by the context. An analogous situation in English would be to say: do it, and do it well! What we must do can only be comprehended by intelligent reflection on the context. However, the religionists and the u’lema have ascribed this particular phrase a meaning all of their own and use it to keep the people obedient, unthinking and – as we will see – financially useful.


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