Charity in Islamic Societies.

AuthorZarinebaf, Fariba
PositionBook review

Charity in Islamic Societies. By AMY SINGER. Themes in Islamic History. Cambridge: CAMBRIDGE UNIVERSITY PRESS, 2008. Pp. xii + 246, illus. $90 (cloth); $32.99 (paper).

Amy Singer's comprehensive study of Islamic charity and the institution of Islamic pious and charitable foundations (wag') is a timely and welcome addition to the state of scholarship on this important institution across time and space. It provides important background on the normative definition of charity contained in the Qur'an and had[i.bar]th and takes up the question of praxis across Muslim societies from medieval to modern times. The book is divided into five chapters and is largely based on secondary (Western scholarship) and a few narrative sources. As such, it is largely an interpretive history and a survey that contains interesting comparisons with the Judeo-Christian traditions. The author tries to correct the negative impression of Islamic charity that has developed in the United States since 9/11.

Singer highlights the multiplicity of roles and the varied experience of charity in Islamic societies. The author divides the Islamic concept of charity into obligatory and voluntary giving. In chapter one she provides a comparative background on the definition, understanding, and practice of zak[a.bar]t (obligatory donations) outlined in the Qur'an and elaborated in the Prophet's tradition. She emphasizes the Judeo-Christian origins of charity and the parallels with the Islamic institution. She argues that while zakat is required by the law and is incumbent upon on all Muslims as a certain portion of their income and wealth, sadaqa (voluntary charity) is more widespread, has no limit, and surpasses zak[a.bar]t payments. In theory, zak[a.bar]t is a form of tax, the amount of which is determined according to one's wealth, usually 2.5-5 percent. The Qur'an promises punishment for those who fail to pay zak[a.bar]t, a failure that is considered a grave sin and an act of unbelief. Those who pay zak[a.bar]t stand a better chance of entering paradise than those who do not. The form of payment (cash or kind) and distribution is not elaborated in the Qur'an, and Muslim societies had to develop a system of collection and distribution. Governors sometimes collected zak[a.bar]t but it could also be paid directly to the poor. The Ottomans did not have an office for the collection of zak[a.bar]t, and had a flexible approach to it. In addition, Muslims are obliged to pay zak[a.bar]t...

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