Ya Ali Madad.
I feels the words are for inspiration of faith and not dictate the acts n life of Momin.It is only the the order of Imams to direct the act of momins.
All physical act of 1400/1000/700 year back have evolved to does the definaion in today times.
It the word only means hard currency or offering and sharing one's wealth for other.
I need the what imam has said not a Pir who lived 700 years back what should be content in/of offering.
I need from it Imams word,the ginan which are not spiritual other than A PIR,should not be
in forefront (means that away).
Today there mandatory taxes of the country which also in part for welfare of co citizens.
MHI values time n knowledge as the best nazrana for him.
He is seeking personal intellectual n resourceful wealth of Momin.
ALI sees firstly the intent,then ability, then wealth(not only currency)for cause of God/Imam and humanity.
Wealth changes hands but stays on earth ,not send off into universe.
If want to some to be interested ,I need to sell the idea of Intellect n meditation not a Fatwa of a appointed Pir dated 700 years old.
If one does that,they may consider one as lunatic.
Every word or words said by ALI need to see from sky level n not only from ground zero level.
We khojas are materially blessed today because of over average generosity of one wealth.
We are much much above 99% of the world population.
Dasoond / Dasond / Daswand
-
mazharshah
- Posts: 263
- Joined: Sun Jul 19, 2015 5:08 pm
Technically 12.5% called Dasond is wrong. In out terminology Dasond means
10% or DHA YAK in Persian.It is true 10% had been religious obligation from time of Prophet Adam. In Wajhu Din Nasir Khusraw has mentiond Dha Yak means 10% in chapter Zakat. In Pandiyat i Jawanmardi, translated by Ivanow
on page 55, Imam Mustansirbillah's quote is, " Dha Yak belong to Imam,
Dha Yak has been established by Amir ul Mo'mineen Ali Murtaza". Dasond is mentioned more than 100 times in various Ginans. Now question is about 2.5%.There are two views on this. Pirs have mentioned in Ginans about CHALISMO/CHALISVO, means 2.5% belong to Pir of time. Past 100 years Imamat and Piratan is one that's why 12.5% belongs to Imam which he utilizes for benefit of mureeds and humanity. Some Ismailis say because Imamat and Piratan is one there fore 2.5% is considered as Zakat. My personal view is, 10%
Dasond and 2.5% is Zakat= 12.5%.
10% or DHA YAK in Persian.It is true 10% had been religious obligation from time of Prophet Adam. In Wajhu Din Nasir Khusraw has mentiond Dha Yak means 10% in chapter Zakat. In Pandiyat i Jawanmardi, translated by Ivanow
on page 55, Imam Mustansirbillah's quote is, " Dha Yak belong to Imam,
Dha Yak has been established by Amir ul Mo'mineen Ali Murtaza". Dasond is mentioned more than 100 times in various Ginans. Now question is about 2.5%.There are two views on this. Pirs have mentioned in Ginans about CHALISMO/CHALISVO, means 2.5% belong to Pir of time. Past 100 years Imamat and Piratan is one that's why 12.5% belongs to Imam which he utilizes for benefit of mureeds and humanity. Some Ismailis say because Imamat and Piratan is one there fore 2.5% is considered as Zakat. My personal view is, 10%
Dasond and 2.5% is Zakat= 12.5%.
Ya ALI madad.
If one observes the pirantan.so many pir' s it they would have concentrated on preaching
Widely.
They wrote to to many poems. It was not needed.what was the intellect n literacy in india.
If two or three books can deliver the message why in hundred.
Their movement was slow ,as poor farmers already paid taxes to rulers then,they than added 2.5 as not to touch 10 % for ALI ,this was to maintain their entourage n build Jk etc.
Expect for one or two Pir,Did any Pir/syed worked or earned for its own living.
This is real observation, If they would have a strategy akin of Nasir Khusraw There would have been 10 times khojas today.
Dropout from khojas in past 700 year because the offering obligation pinched them.
Only ALI+lah= Allah is perfect.
So a level below of prophets n Pir are not immune for making mistakes.
If one sees for their 2.5% surcharge,they wrote more on that subject n may be less of spiritual essence.
That's why imam SMS said to indicating Only 'A' catergory of A named Pir.
So by default all category from B-Z and those names of B-Z should have gone to godown
Everybody in this forum is clash of ignorance to wise from 16.67% to low common sense at83.33 level of ignorance.
What would then MHI say such word in gathering of intellects in high Altar of Harvard.
Find that answer first rather than digging data of 1400/1000/700 year old.
If one observes the pirantan.so many pir' s it they would have concentrated on preaching
Widely.
They wrote to to many poems. It was not needed.what was the intellect n literacy in india.
If two or three books can deliver the message why in hundred.
Their movement was slow ,as poor farmers already paid taxes to rulers then,they than added 2.5 as not to touch 10 % for ALI ,this was to maintain their entourage n build Jk etc.
Expect for one or two Pir,Did any Pir/syed worked or earned for its own living.
This is real observation, If they would have a strategy akin of Nasir Khusraw There would have been 10 times khojas today.
Dropout from khojas in past 700 year because the offering obligation pinched them.
Only ALI+lah= Allah is perfect.
So a level below of prophets n Pir are not immune for making mistakes.
If one sees for their 2.5% surcharge,they wrote more on that subject n may be less of spiritual essence.
That's why imam SMS said to indicating Only 'A' catergory of A named Pir.
So by default all category from B-Z and those names of B-Z should have gone to godown
Everybody in this forum is clash of ignorance to wise from 16.67% to low common sense at83.33 level of ignorance.
What would then MHI say such word in gathering of intellects in high Altar of Harvard.
Find that answer first rather than digging data of 1400/1000/700 year old.
Still no one in this Forum can beat your level of ignorance which approaches 99.9% pure goldnuseri wrote: Everybody in this forum is clash of ignorance to wise from 16.67% to low common sense at83.33 level of ignorance.
Before commenting on Pirs who are entitled to 2.5% (Nassir Khusraw is not in the list of those entitled), at least read on what is the spiritual status of the PIR according to our faith anf try to understand why Hazar Imam is today the PIR of all Ismailis, not only of Khojas.
After that please come back to the appropriate thread for this discussion and we will wholeheartedly accept your apology for your misunderstanding and misrepresentation of a very basic principle in Ismaili faith.
Ya Ali Madad.
Whatever of 99% it could be.Gold has good value.
I am reffering appointed Pirs were not simelteniously Imams Also.
They prayed to Imam and we do not pray to them ,we are follow Imam dictates not to act n circumstances as seen in their mortal life.
The 90% stuff of the whole Team Wrote repetitive stuff.if Water is H2O then whey repeat
700 times.
In past narrow narration of the word offering did not see government taxes,indirect consumption taxes,charity and offering of physical n intellectual time.
It pissed of many then.
In a country like at high level salary upto 25% income is pre taxed n other 10% income goes in local tax of federal,state n city.
The nett for his or her family is 65% in hand.
The narrow narration would be 12.5% of 100%,
Even if the person pays 10% of 75%.,the government of Canada as responsible spend at least 15% of 35% that is 5% of 100.on less forunates and as aid to third world .
In eyes of God ,that person has full filled honestly all obligation his contribution to God plus in direct contribution to cause of humanity.
Time n circumstance have changed.
The person if offering any voluntary service to the cause of ALI n humanity has a ratio n implied value given by farman of IMAM SMS.
What current says is more important than a Pir dictated 700 years back.
Does anybody can tell what is the obligation set for Ismailia in China?
One is narrating rubbish of 1400 physical act and another parroting the acts dictated 700 years old.
They are dead n gone for good.they were not God.They said without civilized government n taxation systems in place then.
If all info on n from China is available on internet then no need to go China now.
What was valid then ,it is not reasonable now in many acts.
Has MHI spoke one word on it.but we have indicative majlis and his seeking time n knowledge offering,a human n intellectual capital valued at par of may be higher than financial offering.
99.5% of people do pay D to Imam,are they doomed to Hell.read the holy book properly.
ALI does accept at unseen to them their intent,offering at religious place,charity n genorousity.
Blinkered view is dangerous.
Whatever of 99% it could be.Gold has good value.
I am reffering appointed Pirs were not simelteniously Imams Also.
They prayed to Imam and we do not pray to them ,we are follow Imam dictates not to act n circumstances as seen in their mortal life.
The 90% stuff of the whole Team Wrote repetitive stuff.if Water is H2O then whey repeat
700 times.
In past narrow narration of the word offering did not see government taxes,indirect consumption taxes,charity and offering of physical n intellectual time.
It pissed of many then.
In a country like at high level salary upto 25% income is pre taxed n other 10% income goes in local tax of federal,state n city.
The nett for his or her family is 65% in hand.
The narrow narration would be 12.5% of 100%,
Even if the person pays 10% of 75%.,the government of Canada as responsible spend at least 15% of 35% that is 5% of 100.on less forunates and as aid to third world .
In eyes of God ,that person has full filled honestly all obligation his contribution to God plus in direct contribution to cause of humanity.
Time n circumstance have changed.
The person if offering any voluntary service to the cause of ALI n humanity has a ratio n implied value given by farman of IMAM SMS.
What current says is more important than a Pir dictated 700 years back.
Does anybody can tell what is the obligation set for Ismailia in China?
One is narrating rubbish of 1400 physical act and another parroting the acts dictated 700 years old.
They are dead n gone for good.they were not God.They said without civilized government n taxation systems in place then.
If all info on n from China is available on internet then no need to go China now.
What was valid then ,it is not reasonable now in many acts.
Has MHI spoke one word on it.but we have indicative majlis and his seeking time n knowledge offering,a human n intellectual capital valued at par of may be higher than financial offering.
99.5% of people do pay D to Imam,are they doomed to Hell.read the holy book properly.
ALI does accept at unseen to them their intent,offering at religious place,charity n genorousity.
Blinkered view is dangerous.
AKU as a Channel for Zakat Expenditure
University Hospital15 Years of Health & Hope: The Patients’ Behbud Society for Aga Khan
| by ismailimail
|Posted on April 19, 2016
|Video
The Patients’ Behbud Society – assistance for financially disadvantaged – (PBS) for Aga Khan University Hospital held a celebratory dinner in appreciation of its donors for the generosity with which they donate their zakat to the PBS cause of helping patients’ in need as well as to mark their 15th year anniversary.
The event was held at the Aga Khan University main campus, Karachi and attended by many prestigious personalities including guest of honour attendees: renowned playwright Anwar Maqsood and brilliant TV and film actress, Bushra Ansari.
The Patients’ Behbud Society for Aga Khan University Hospital (PBS) was founded in 2001 by well-wishers of Aga Khan University Hospital (AKUH). Its main objective is to assist mustehiq (financially disadvantaged) patients to avail high quality health care at AKUH. The Society’s single source of funding is zakat contributions (and donations) received from individual donors and corporations. The faculty and staff members of AKU also contribute to PBS.
pbs.akuh.org
/ismailimail.wordpress.com/2016/04/19/15-years-of-health-hope-the-patients-behbud-society-for-aga-khan-university-hospital/
University Hospital15 Years of Health & Hope: The Patients’ Behbud Society for Aga Khan
| by ismailimail
|Posted on April 19, 2016
|Video
The Patients’ Behbud Society – assistance for financially disadvantaged – (PBS) for Aga Khan University Hospital held a celebratory dinner in appreciation of its donors for the generosity with which they donate their zakat to the PBS cause of helping patients’ in need as well as to mark their 15th year anniversary.
The event was held at the Aga Khan University main campus, Karachi and attended by many prestigious personalities including guest of honour attendees: renowned playwright Anwar Maqsood and brilliant TV and film actress, Bushra Ansari.
The Patients’ Behbud Society for Aga Khan University Hospital (PBS) was founded in 2001 by well-wishers of Aga Khan University Hospital (AKUH). Its main objective is to assist mustehiq (financially disadvantaged) patients to avail high quality health care at AKUH. The Society’s single source of funding is zakat contributions (and donations) received from individual donors and corporations. The faculty and staff members of AKU also contribute to PBS.
pbs.akuh.org
/ismailimail.wordpress.com/2016/04/19/15-years-of-health-hope-the-patients-behbud-society-for-aga-khan-university-hospital/
Related threads on this subject...
Importance of DASOND
http://www.ismaili.net/html/modules.php ... ght=dasond
Concept of Sacrifice in the Context of Pluralism.
http://www.ismaili.net/html/modules.php ... ght=dasond
Dasond
http://www.ismaili.net/html/modules.php ... ght=dasond
Trouble Time
http://www.ismaili.net/html/modules.php ... ght=dasond
The concept of Dasond is sikhism
http://www.ismaili.net/html/modules.php ... ght=dasond
Dilema on Dasond (please help)
http://www.ismaili.net/html/modules.php ... ght=dasond
Importance of DASOND
http://www.ismaili.net/html/modules.php ... ght=dasond
Concept of Sacrifice in the Context of Pluralism.
http://www.ismaili.net/html/modules.php ... ght=dasond
Dasond
http://www.ismaili.net/html/modules.php ... ght=dasond
Trouble Time
http://www.ismaili.net/html/modules.php ... ght=dasond
The concept of Dasond is sikhism
http://www.ismaili.net/html/modules.php ... ght=dasond
Dilema on Dasond (please help)
http://www.ismaili.net/html/modules.php ... ght=dasond
Late Alwaez Shamsh Bandali Haji has outlined the main ideas relating to the significance of Dasond in his book : The Noor En Allah Noor which can be accessed online at: http://ismaili.net/heritage/node/15495.
The explanation of Dasond is on Page 283 onwards at: http://ismaili.net/heritage/files/NoorE ... 76-424.pdf
The explanation of Dasond is on Page 283 onwards at: http://ismaili.net/heritage/files/NoorE ... 76-424.pdf
-
ismaili103
- Posts: 504
- Joined: Wed Mar 20, 2013 1:40 am
AS RECEIVED
"Dasond is the first of all duties. Without it there is no foundation just as without dua 2 minute each time there is no foundation for other prayers
Holy Talika Cannes 1948
*DASOND WHICH IS DERIVED FROM THE WORD "DASANT' IS ZAKAH + KHUMS IN SHIA TERMINOLOGY WHICH COMES FROM
QURANIC AYAT AL-GHANIMA SURA 8:41 SPOILS OF WAR OR PROFIT. QURAN MENTIONS ZAKAH ENJOINED WITH SALAH
(PRAYER) IN 82 AYATS AS A RELIGIOUS DUTY.
Reminder to be regular in our Dasond.
Here are a few verses of Anant Akhado on the significance of Dasond with
English translation and meaning. Worth reading..
and preserving for future references and explaining
to other members of the Jamat.
“Aashaji pa(n)chmi baari Dasondni kahiye, te sahuthi moti janoji;
Te ma(n)he tame rahejo hushiyar, to raheso Gurnar ne saath.
(Anant Akhado, verse: 256)”.
Meaning: O’ momin, the fifth window is that of submitting Dasond to your Lord. Be very careful and do not forget that it is the most important of all windows. If you remain regular and consistent in the practice of Dasond; then you will stay with your ‘Gurnar’ in both worlds (this and the next one that is the spiritual world).
Aashaji gurgat ganga ma(n)he amej betha, partak gurnar awtarji;
Kamavo je tamari rozi, te ma(n)he thi Dasond aalo (348).
Meaning: O’ momin, in the Jamatkhana we are seated as your Lord who has been manifested in a human form. Whatever you earn in your life, give Dasond from that earning to your Lord. Here it is evident that Dasond is to be submitted from one’s income because this is our sustenance which is provided by God. Therefore, as an appreciation we are submitting part of it to in the way of God. But pertinent questions arise such as how much do we pay? To whom we pay, since God has no form and He is not visible to our naked eyes, so where to find God? Answers to these questions are also provided by the Pir as he says in the next verse:
Dasond Sahebji ne aaljoji, pachhi jamjo te chokhu dhan re”.
Thus by paying Dasond momin becomes clean and purified, and what ever he eats after submitting the Dasond becomes clean and pure.
For example, in the verse 106 Pir says:
Aashaji thud Dasond ne muraj dharm, fal te munivar janoji;
Meaning: O’ momin, Dasond is like the bark of a tree, whereas religion is its roots, and the momins or believers are its fruits. This is also evident from Imam Sultan Mohammad Shah’s Farman in which He says: “Dasond veena dharma no payoj nathi”, that is, without Dasond there is no foundation for religion.
In other verses Pir explains the meaning of Dasond, the amount we are required to give from our income, and who is entitled to receive it from the momins. In the following verses Pir says:
Aashaji gurgat ganga ma(n)he amej betha, partak gurnar awtarji;
Kamavo je tamari rozi, te ma(n)he thi Dasond aalo (348).
Meaning: O’ momin, in the Jamatkhana we are seated as your Lord who has been manifested in a human form. Whatever you earn in your life, give Dasond from that earning to your Lord. Here it is evident that Dasond is to be submitted from one’s income because this is our sustenance which is provided by God. Therefore, as an appreciation we are submitting part of it to in the way of God. But pertinent questions arise such as how much do we pay? To whom we pay, since God has no form and He is not visible to our naked eyes, so where to find God? Answers to these questions are also provided by the Pir as he says in the next verse:
Aashaji Dasond dasmi panti aalo, dosh ma rakho bhari;
Das avtare dasmi panti, emhi Dasond lakhani (349).
Meaning: O’ momin Dasond is prescribed as 10% of your income and he advices that in submitting the Dasond do not cheat or keep debt on your head, because by not paying an accurate amount as your Dasond you are committing a sin and for this you have to give an account on the Day of Judgment. Further he explains that presently God is manifested in a human form and this is His 10th manifestation (Awtar) for each manifestation 1% was prescribed and since this is the 10th one, we pay 10%.
Further, in the following verse, he provides an explanation on who we should pay Dasond to and who is the right authority to accept the Dasond:
Aashaji nar naklanki takhatej betha, tene Dasond aaloji;
Dasond deve te sarge jawe, awar te sarve thotha (350).
Meaning: In the above verse Pir says: ‘nar nakalanki (the Imam of the time) who is seated on the throne (of Imamat), submit Dasond to Him as He is entitled to accept the Dasond from His murids or followers. One who gives Dasond goes to paradise and all others remains out of it.
Therefore, the questions arise who is the Imam and why He is entitled to receive the Dasond? If we examine the history of Islam we will find that during the time of Prophet Muhammad, He had the authority to collect Zakat and booties from the wars that Muslims had won. This was called Khums. He in turn was entitled to distribute this wealth among his followers specially those who were poor, orphans and wayfarers. In this respect the Quran says:
“And know that whatever of war booty that you may gain, verily, one fifth (1/5) of it is assigned to Allah and to Messenger (and also) the orphans, al-masakin (the poor) and the wayfarer… (8:41)
Aashaji shah na deedar takhate bes se, ti(n)ya dasondnu puchhe ji;
Jibrail ti(n)ya puchh wane awe, Dasond weena sarve jootha. (358)
Meaning: On the Day of Judgment God will be seated on the thrown and He will ask about the submission of Dasond. At that time an angel Gabriel (Jibril) will come to each one of us and will ask us whether we have submitted our Dasond or not. Based on this practice we will be judged as a true momin or a false one. Therefore to be a true satpanthi momin we have to submit our Dasond accurately. Imam Ali Shah Datar in this respect says:
“You may perform the bandgi for thousand years but if your submission of Dasond is faulty then your Ibadat or Bandgi will not be accepted by Allah. So be accurate in submitting Dasond, calculate it every day because you will be asked on the Day of Judgment by angel Jibrail about submission of your Dasond” (Farman #9. Mumbai, 1874). In similar way Pir explains in the verse 155,
Aashaji khara khota na parkha thase, tame muniwar cheti ne chaloji;
Dasond veena mur ukhadi jase, jase te ghor andhar.
Meaning: O’ momin the day God will test true momin from the false ones. So O’ my brothers you should be careful in your religious duties. The roots of your religious beliefs depend on submission of Dasond and without it your beliefs will be uncovered, just like open roots, which will eventually get destroyed and your soul will go into a great darkness
Aashaji Dasond deta jivaj chute, Paho(n)che sarag duwar;
Bhave sagar na fera chute, jo deve Dasond daan.
Meaning: O’ momin if you give Dasond then you will free your soul from the cycles of the birth and death. In doing this you will also reach to the door of the paradise. By giving Dasond you will be able to cross the ocean of this life that is known as ‘Bhavesagar’
Aashaji Dasond fal daynu(n) jano, dil vichari ne chaloji;
Dasond khai je momen hoshe, te hoshe Kawravo ni jodji. (353)
Meaning: in this verse Pir says, Dasond is the fruit of mercy so think deeply about it and act upon it, because those who fail to pay the Dasond are friends of those 100 brothers (Kawravo) who committed numerous sins against their cousins (Pandavo-the five brothers); who were on the true path.[8] Here to be the friends of Kawravos means to be not only on the wrong path but to be against the truth and paying Dasond is the greatest truth, which keeps us on the right path and it keeps us away from evil thoughts and actions.
Further, Pir explains in the verse 354 that:
Aashaji dhandho karwa duniya ma(n)he aviya, leva aap deedarji;
Nav pa(n)ti tame lai ne chalo, dasmi narji ne aaloji.
Meaning: giving Dasond is like doing a business of selling and purchasing. For example, by giving Dasond you are buying the deedar of your Imam, and for this reason you have taken the birth in this world. Pir further explains that it is like a contract of sale and purchase in which you keep 90% of your income for your own livelihood and pay 10% to your Imam for his personal needs, and in return you will get illuminated vision (the deedar) of your Imam or you will see illuminated light of God. Without submission of Dasond none of these can be achieved by a human being.
In similar manner Pir in the verse 357 says:
Aashaji Dasond deve ane sidke raheve, ehi moman sachaji;
Aado marag teone nahi, ne bhetiya shah na deedar.
Meaning: O’ momin one who is regular in submitting pure Dasond is known as true believer. He or she will never go astray and leave the straight path. Such person will have Imam’s Deedar.
For those who do not submit their Dasond or pays God’s share from their income, Pir warn them in many verses. For example, in the verses 359-365 he explains in detail:
Aashaji kiriya kidhi and dharm-e chaliya, saati hua apaarji;
Saat sarag ma te jiv pohoto, pan ooncho te nahi jaye ji.
Meaning: there is one who followed the religion very carefully; he or she is known as true person. Such soul will reach to the paradise but will not elevate to a higher state of Fana fi Allah. Since he failed to submit the Dasond his soul was not freed from the cycles of death and birth.
Further Pir says in the verse 362:
Aashaji Dasond na deve gur ne na mane, te Nar kiyan thaki pameji;
Dasond veena te ookhadi jashe, te jashe chovees karod manhe.
Meaning: O momin one who fails to give Dasond and also fails to believe in the Imam of the time or the divine guide, then how can he find the true Imam or true Nar? Without Dasond he will loose his belief in true religion and he will join those 240 millions who accepted Ismailism in the time of Imam Islam shah but lost their opportunity to free their souls as they fail to understand importance of Dasond and fail to pay Dasond. (Verse 363).
In addition, Pir says in the verse 367:
Aashaji kupatre daan khara jano, Dasond veena nahi laveji;
Kalarmanhe jem mehaj varse, tenu dhan na thai.
Meaning: O’ Momin you can not give your Dasond or charity to unworthy person as it will not bear any fruits. It is like the rain comes at the time when the season of planting seeds is over then there will not be any harvesting.
In conclusion, I would like to quote an important verse from the Ginan ‘Satveni ni vel’ composed by Syed Noormohammad Shah Bin Imam Shah[9] who says:
Je koi Dasond na deve joog ma(n)he, Ooska haal eyu(n) thaya;
Baki nav panti howe lakadi, Dasmi narji ki aag tapani.
Navpanti ku jalakar deve, dasmi aap sab aagaj howe.
Meaning: O’ Momin, in this world if someone fails to pay Dasond then his or her situation is in which 90 % of income which one should have kept it for his own use becomes dry sticks or dry branches and 10% becomes a spark that burns 90% of income.
Here the moral of a lesson is that if you think you are saving 10% of your income but in reality this 10% act as a spark and burns everything you have. Therefore, momins do not play with the spark of fire that will burn down your 100% of earnings and without it all your prayers, Ibadat, bandgi, charity, good deeds and zikr will not bear any fruits what so ever. Hence you will also loose the spiritual benefits of all good deeds, prayers, bandgi, du’a, zikr, fasting, Hajj and charity. By submitting 10% you will not become poor materially or spiritually. Infect, by paying 10% you will be saving 90% of your earnings and at the same time you will gain the benefit of getting 125000 times more in this world as well as in the next one too. This is explicitly confirmed by the Pir in the verse 459.
"Dasond is the first of all duties. Without it there is no foundation just as without dua 2 minute each time there is no foundation for other prayers
Holy Talika Cannes 1948
*DASOND WHICH IS DERIVED FROM THE WORD "DASANT' IS ZAKAH + KHUMS IN SHIA TERMINOLOGY WHICH COMES FROM
QURANIC AYAT AL-GHANIMA SURA 8:41 SPOILS OF WAR OR PROFIT. QURAN MENTIONS ZAKAH ENJOINED WITH SALAH
(PRAYER) IN 82 AYATS AS A RELIGIOUS DUTY.
Reminder to be regular in our Dasond.
Here are a few verses of Anant Akhado on the significance of Dasond with
English translation and meaning. Worth reading..
and preserving for future references and explaining
to other members of the Jamat.
“Aashaji pa(n)chmi baari Dasondni kahiye, te sahuthi moti janoji;
Te ma(n)he tame rahejo hushiyar, to raheso Gurnar ne saath.
(Anant Akhado, verse: 256)”.
Meaning: O’ momin, the fifth window is that of submitting Dasond to your Lord. Be very careful and do not forget that it is the most important of all windows. If you remain regular and consistent in the practice of Dasond; then you will stay with your ‘Gurnar’ in both worlds (this and the next one that is the spiritual world).
Aashaji gurgat ganga ma(n)he amej betha, partak gurnar awtarji;
Kamavo je tamari rozi, te ma(n)he thi Dasond aalo (348).
Meaning: O’ momin, in the Jamatkhana we are seated as your Lord who has been manifested in a human form. Whatever you earn in your life, give Dasond from that earning to your Lord. Here it is evident that Dasond is to be submitted from one’s income because this is our sustenance which is provided by God. Therefore, as an appreciation we are submitting part of it to in the way of God. But pertinent questions arise such as how much do we pay? To whom we pay, since God has no form and He is not visible to our naked eyes, so where to find God? Answers to these questions are also provided by the Pir as he says in the next verse:
Dasond Sahebji ne aaljoji, pachhi jamjo te chokhu dhan re”.
Thus by paying Dasond momin becomes clean and purified, and what ever he eats after submitting the Dasond becomes clean and pure.
For example, in the verse 106 Pir says:
Aashaji thud Dasond ne muraj dharm, fal te munivar janoji;
Meaning: O’ momin, Dasond is like the bark of a tree, whereas religion is its roots, and the momins or believers are its fruits. This is also evident from Imam Sultan Mohammad Shah’s Farman in which He says: “Dasond veena dharma no payoj nathi”, that is, without Dasond there is no foundation for religion.
In other verses Pir explains the meaning of Dasond, the amount we are required to give from our income, and who is entitled to receive it from the momins. In the following verses Pir says:
Aashaji gurgat ganga ma(n)he amej betha, partak gurnar awtarji;
Kamavo je tamari rozi, te ma(n)he thi Dasond aalo (348).
Meaning: O’ momin, in the Jamatkhana we are seated as your Lord who has been manifested in a human form. Whatever you earn in your life, give Dasond from that earning to your Lord. Here it is evident that Dasond is to be submitted from one’s income because this is our sustenance which is provided by God. Therefore, as an appreciation we are submitting part of it to in the way of God. But pertinent questions arise such as how much do we pay? To whom we pay, since God has no form and He is not visible to our naked eyes, so where to find God? Answers to these questions are also provided by the Pir as he says in the next verse:
Aashaji Dasond dasmi panti aalo, dosh ma rakho bhari;
Das avtare dasmi panti, emhi Dasond lakhani (349).
Meaning: O’ momin Dasond is prescribed as 10% of your income and he advices that in submitting the Dasond do not cheat or keep debt on your head, because by not paying an accurate amount as your Dasond you are committing a sin and for this you have to give an account on the Day of Judgment. Further he explains that presently God is manifested in a human form and this is His 10th manifestation (Awtar) for each manifestation 1% was prescribed and since this is the 10th one, we pay 10%.
Further, in the following verse, he provides an explanation on who we should pay Dasond to and who is the right authority to accept the Dasond:
Aashaji nar naklanki takhatej betha, tene Dasond aaloji;
Dasond deve te sarge jawe, awar te sarve thotha (350).
Meaning: In the above verse Pir says: ‘nar nakalanki (the Imam of the time) who is seated on the throne (of Imamat), submit Dasond to Him as He is entitled to accept the Dasond from His murids or followers. One who gives Dasond goes to paradise and all others remains out of it.
Therefore, the questions arise who is the Imam and why He is entitled to receive the Dasond? If we examine the history of Islam we will find that during the time of Prophet Muhammad, He had the authority to collect Zakat and booties from the wars that Muslims had won. This was called Khums. He in turn was entitled to distribute this wealth among his followers specially those who were poor, orphans and wayfarers. In this respect the Quran says:
“And know that whatever of war booty that you may gain, verily, one fifth (1/5) of it is assigned to Allah and to Messenger (and also) the orphans, al-masakin (the poor) and the wayfarer… (8:41)
Aashaji shah na deedar takhate bes se, ti(n)ya dasondnu puchhe ji;
Jibrail ti(n)ya puchh wane awe, Dasond weena sarve jootha. (358)
Meaning: On the Day of Judgment God will be seated on the thrown and He will ask about the submission of Dasond. At that time an angel Gabriel (Jibril) will come to each one of us and will ask us whether we have submitted our Dasond or not. Based on this practice we will be judged as a true momin or a false one. Therefore to be a true satpanthi momin we have to submit our Dasond accurately. Imam Ali Shah Datar in this respect says:
“You may perform the bandgi for thousand years but if your submission of Dasond is faulty then your Ibadat or Bandgi will not be accepted by Allah. So be accurate in submitting Dasond, calculate it every day because you will be asked on the Day of Judgment by angel Jibrail about submission of your Dasond” (Farman #9. Mumbai, 1874). In similar way Pir explains in the verse 155,
Aashaji khara khota na parkha thase, tame muniwar cheti ne chaloji;
Dasond veena mur ukhadi jase, jase te ghor andhar.
Meaning: O’ momin the day God will test true momin from the false ones. So O’ my brothers you should be careful in your religious duties. The roots of your religious beliefs depend on submission of Dasond and without it your beliefs will be uncovered, just like open roots, which will eventually get destroyed and your soul will go into a great darkness
Aashaji Dasond deta jivaj chute, Paho(n)che sarag duwar;
Bhave sagar na fera chute, jo deve Dasond daan.
Meaning: O’ momin if you give Dasond then you will free your soul from the cycles of the birth and death. In doing this you will also reach to the door of the paradise. By giving Dasond you will be able to cross the ocean of this life that is known as ‘Bhavesagar’
Aashaji Dasond fal daynu(n) jano, dil vichari ne chaloji;
Dasond khai je momen hoshe, te hoshe Kawravo ni jodji. (353)
Meaning: in this verse Pir says, Dasond is the fruit of mercy so think deeply about it and act upon it, because those who fail to pay the Dasond are friends of those 100 brothers (Kawravo) who committed numerous sins against their cousins (Pandavo-the five brothers); who were on the true path.[8] Here to be the friends of Kawravos means to be not only on the wrong path but to be against the truth and paying Dasond is the greatest truth, which keeps us on the right path and it keeps us away from evil thoughts and actions.
Further, Pir explains in the verse 354 that:
Aashaji dhandho karwa duniya ma(n)he aviya, leva aap deedarji;
Nav pa(n)ti tame lai ne chalo, dasmi narji ne aaloji.
Meaning: giving Dasond is like doing a business of selling and purchasing. For example, by giving Dasond you are buying the deedar of your Imam, and for this reason you have taken the birth in this world. Pir further explains that it is like a contract of sale and purchase in which you keep 90% of your income for your own livelihood and pay 10% to your Imam for his personal needs, and in return you will get illuminated vision (the deedar) of your Imam or you will see illuminated light of God. Without submission of Dasond none of these can be achieved by a human being.
In similar manner Pir in the verse 357 says:
Aashaji Dasond deve ane sidke raheve, ehi moman sachaji;
Aado marag teone nahi, ne bhetiya shah na deedar.
Meaning: O’ momin one who is regular in submitting pure Dasond is known as true believer. He or she will never go astray and leave the straight path. Such person will have Imam’s Deedar.
For those who do not submit their Dasond or pays God’s share from their income, Pir warn them in many verses. For example, in the verses 359-365 he explains in detail:
Aashaji kiriya kidhi and dharm-e chaliya, saati hua apaarji;
Saat sarag ma te jiv pohoto, pan ooncho te nahi jaye ji.
Meaning: there is one who followed the religion very carefully; he or she is known as true person. Such soul will reach to the paradise but will not elevate to a higher state of Fana fi Allah. Since he failed to submit the Dasond his soul was not freed from the cycles of death and birth.
Further Pir says in the verse 362:
Aashaji Dasond na deve gur ne na mane, te Nar kiyan thaki pameji;
Dasond veena te ookhadi jashe, te jashe chovees karod manhe.
Meaning: O momin one who fails to give Dasond and also fails to believe in the Imam of the time or the divine guide, then how can he find the true Imam or true Nar? Without Dasond he will loose his belief in true religion and he will join those 240 millions who accepted Ismailism in the time of Imam Islam shah but lost their opportunity to free their souls as they fail to understand importance of Dasond and fail to pay Dasond. (Verse 363).
In addition, Pir says in the verse 367:
Aashaji kupatre daan khara jano, Dasond veena nahi laveji;
Kalarmanhe jem mehaj varse, tenu dhan na thai.
Meaning: O’ Momin you can not give your Dasond or charity to unworthy person as it will not bear any fruits. It is like the rain comes at the time when the season of planting seeds is over then there will not be any harvesting.
In conclusion, I would like to quote an important verse from the Ginan ‘Satveni ni vel’ composed by Syed Noormohammad Shah Bin Imam Shah[9] who says:
Je koi Dasond na deve joog ma(n)he, Ooska haal eyu(n) thaya;
Baki nav panti howe lakadi, Dasmi narji ki aag tapani.
Navpanti ku jalakar deve, dasmi aap sab aagaj howe.
Meaning: O’ Momin, in this world if someone fails to pay Dasond then his or her situation is in which 90 % of income which one should have kept it for his own use becomes dry sticks or dry branches and 10% becomes a spark that burns 90% of income.
Here the moral of a lesson is that if you think you are saving 10% of your income but in reality this 10% act as a spark and burns everything you have. Therefore, momins do not play with the spark of fire that will burn down your 100% of earnings and without it all your prayers, Ibadat, bandgi, charity, good deeds and zikr will not bear any fruits what so ever. Hence you will also loose the spiritual benefits of all good deeds, prayers, bandgi, du’a, zikr, fasting, Hajj and charity. By submitting 10% you will not become poor materially or spiritually. Infect, by paying 10% you will be saving 90% of your earnings and at the same time you will gain the benefit of getting 125000 times more in this world as well as in the next one too. This is explicitly confirmed by the Pir in the verse 459.
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swamidada2
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- Joined: Mon Aug 19, 2019 8:18 pm
With reference to article Dasond as received, it is mentioned in the following paragraph "Dasond is ZAKAH+KHUMS". I don't think it is a correct notion. In Islam Zakah is two and half percent and Khums is five percent is equal to seven and a half percent, where as Ismailis pay 12.5%.
"DASOND WHICH IS DERIVED FROM THE WORD "DASANT' IS ZAKAH + KHUMS IN SHIA TERMINOLOGY WHICH COMES FROM
QURANIC AYAT AL-GHANIMA SURA 8:41 SPOILS OF WAR OR PROFIT. QURAN MENTIONS ZAKAH ENJOINED WITH SALAH".
In Wajhu Din Nasir Khusraw has mentiond Dha Yak means 10% in chapter Zakat. In Pandiyat i Jawanmardi, translated by Ivanow
on page 55, Imam Mustansirbillah's quote is, " Dha Yak belong to Imam,
Dha Yak has been established by Amir ul Mo'mineen Ali Murtaza".
Hence Ismailis pay Dha Yak i.e 10% + 2.5% Zakah= 12.5%.
"DASOND WHICH IS DERIVED FROM THE WORD "DASANT' IS ZAKAH + KHUMS IN SHIA TERMINOLOGY WHICH COMES FROM
QURANIC AYAT AL-GHANIMA SURA 8:41 SPOILS OF WAR OR PROFIT. QURAN MENTIONS ZAKAH ENJOINED WITH SALAH".
In Wajhu Din Nasir Khusraw has mentiond Dha Yak means 10% in chapter Zakat. In Pandiyat i Jawanmardi, translated by Ivanow
on page 55, Imam Mustansirbillah's quote is, " Dha Yak belong to Imam,
Dha Yak has been established by Amir ul Mo'mineen Ali Murtaza".
Hence Ismailis pay Dha Yak i.e 10% + 2.5% Zakah= 12.5%.
Admin wrote:"Dasond is the first of all duties. Without it there is no foundation just as without dua 2 minute each time there is no foundation for other prayers
Holy Talika Cannes 1948.
The complete reference of this Talika is: Cannes 5 February 1948 p.69 from the section "Mubarak Talika ane Sandesho" of the book "Mowlana Hazar Imam na Pavitra Farman tatha Mubarak Sandeshao" published in Dar es Salaam 1950, first edition of 2,000 copies published jointly by Ismailia Association for Tanganyika, Kenya and Uganda.
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swamidada2
- Posts: 297
- Joined: Mon Aug 19, 2019 8:18 pm
Ismiali Dassond - Dasond as regular tax
Extract from an Address by Mowlana Sultan Muhammad Shah at the Ismaili Association Mission Conference held at Dar es Salaam in July 1945
http://ismaili.net/timeline/1945/1945-i ... erence.pdf
http://ismaili.net/timeline/1945/1945-i ... erence.pdf
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mahebubchatur
- Posts: 723
- Joined: Mon Jan 13, 2014 7:01 pm
Ismaili Muslims pay Tithe - Dasond to their Imam
ISMAILI MUSLIMS PAY MONEY TO THEIR IMAM IN MANY FORMS. THE ESSENCE AND ESSENTIAL IS WHAT IS THIS FOR, AND WHAT DOES IMAM -H H the AGA KHAN USE THE MONEY FOR, AND WHAT IS SAID IN THE QURAN.
a) He gives back over 98% of the money from the believers -community, to the community (via their constitutional institutions).
b) All the services given are used for the benefit of the community
c) The money is given in all forms are voluntarily, and under the pledge of allegiance and covenant between the Imam and each of them. Ismailis receive Farmans/Guidance from the Imam which they follow. The money given is a part of the alms, like at time of Prophet Mohammed.
d) Allah has said in the Quran to given alms/money to the Prophet and to obey him. For Ismailis to continue to obey Imams (following Ghadir Khumm)
e) Regarding the percentage of Income given by Ismailis to Imam. Imam has not given a Farman on percentages and said this is entirely voluntary. The percentages are prescribed or suggested by Leaders in the community.
If anyone has any Farmans on this, please share. Bearing in mind what Imam has said below re Ismaili tithe
“In Ismaili tradition, because there is nothing which I have seen in writing, it is 10% at the present time, but the interesting thing is that, in effect, I would say easily 98% of those funds, and in fact at times much more than 98%, in fact probably of the order of 150%, goes back to the community” (Aga Khan 1976)
Imam has said his inherited personal activities & assets are separate and limited. If he thought the community, or demands of his role as Imam require, then he would give them up, He has confirmed many times that he has dedicated his life to his role as Imam and nothing else is more important to him.
Links/ref
1. BBC 6th sept 1979 re 10% and 98%
http://www.nanowisdoms.org/nwblog/1988/
2. Tweet re 98% https://twitter.com/chaturmahebub/statu ... 42912?s=12
3. Constitution http://www.ismaili.net/html/modules.php ... pic&t=8190
4. Dasond – entirely voluntary http://www.ismaili.net/html/modules.php ... highlight=
5. CBC Interview – Aga Khan re Tithe and use of it http://www.nanowisdoms.org/nwblog/3268/
6. Dasond/Zakat – article
https://ismailignosis.com/2018/03/07/q- ... ond-zakat/
a) He gives back over 98% of the money from the believers -community, to the community (via their constitutional institutions).
b) All the services given are used for the benefit of the community
c) The money is given in all forms are voluntarily, and under the pledge of allegiance and covenant between the Imam and each of them. Ismailis receive Farmans/Guidance from the Imam which they follow. The money given is a part of the alms, like at time of Prophet Mohammed.
d) Allah has said in the Quran to given alms/money to the Prophet and to obey him. For Ismailis to continue to obey Imams (following Ghadir Khumm)
e) Regarding the percentage of Income given by Ismailis to Imam. Imam has not given a Farman on percentages and said this is entirely voluntary. The percentages are prescribed or suggested by Leaders in the community.
If anyone has any Farmans on this, please share. Bearing in mind what Imam has said below re Ismaili tithe
“In Ismaili tradition, because there is nothing which I have seen in writing, it is 10% at the present time, but the interesting thing is that, in effect, I would say easily 98% of those funds, and in fact at times much more than 98%, in fact probably of the order of 150%, goes back to the community” (Aga Khan 1976)
Imam has said his inherited personal activities & assets are separate and limited. If he thought the community, or demands of his role as Imam require, then he would give them up, He has confirmed many times that he has dedicated his life to his role as Imam and nothing else is more important to him.
Links/ref
1. BBC 6th sept 1979 re 10% and 98%
http://www.nanowisdoms.org/nwblog/1988/
2. Tweet re 98% https://twitter.com/chaturmahebub/statu ... 42912?s=12
3. Constitution http://www.ismaili.net/html/modules.php ... pic&t=8190
4. Dasond – entirely voluntary http://www.ismaili.net/html/modules.php ... highlight=
5. CBC Interview – Aga Khan re Tithe and use of it http://www.nanowisdoms.org/nwblog/3268/
6. Dasond/Zakat – article
https://ismailignosis.com/2018/03/07/q- ... ond-zakat/
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mahebubchatur
- Posts: 723
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Ismaili Muslims pay Tithe - Dasond to their Imam
Zakat - Dasondhmahebubchatur wrote: Mon Apr 19, 2021 11:00 pm ISMAILI MUSLIMS PAY MONEY TO THEIR IMAM IN MANY FORMS. THE ESSENCE AND ESSENTIAL IS WHAT IS THIS FOR, AND WHAT DOES IMAM -H H the AGA KHAN USE THE MONEY FOR, AND WHAT IS SAID IN THE QURAN.
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Understanding Zakat and Dasondh in Islam and Nizari Ismaili Faith & Tradition
Ya Ali Madad, lovers of knowledge.
Faith (iman) in Islam is not just about words or declarations. Imam Ja‘far al-Sadiq (AS) explained that faith is: acknowledgment with the tongue, conviction in the heart, and acting upon the pillars of Islam. Without faith, no act of worship or obedience is valid.
One of the most important aspects of faith is fulfilling the obligations prescribed by God and, in the case of Nizari Ismailis, by the Imam of the Time in Farmans
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1. Zakat – Qur’anic Obligation
• What it is: Zakat is alms-giving, a fundamental pillar of Islam.
• Who must pay: Every Muslim whose wealth exceeds the nisab (minimum threshold). Polytheists or non-Muslims are not required to pay.
• Amount: Traditionally, 2.5% (1/40) of accumulated wealth per lunar year.
• Significance: The Qur’an emphasizes the spiritual importance of Zakat:
“Those who associate partners with Allah do not pay Zakat…” (Surah Fussilat 41:6–7)
Neglecting obligatory Zakat can take a person outside the bounds of faith, as noted by the Imams. Historically, failure to pay Zakat was one of the reasons apostasy rulings were applied in early Islamic times.
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2. Dasondh (1/10th) – Ismaili Obligation
• What it is: Dasondh, from the Gujarati word meaning “one-tenth,” is a religious contribution specific to Nizari Ismailis.
• Who must pay: Every Nizari Ismaili who earns lawful income.
• Amount: 10% of income, from whether from lawful earnings.
• Source: The Imam of the Time prescribes this contribution as part of the spiritual and social responsibilities of a murid (disciple). There are no Farmans recently. This 10% is in Ginans
• Purpose: Dasondh and other voluntary donations are given to the Imam who uses them for the benefit of the community services (education, health, welfare) through the constitutional entities of the community
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3. Is Dasondh Voluntary?
• In some public statements and interviews, the Imam Shah Karim has phrased it as “normally 10%”, which can be misunderstood as optional.
• Clarification:
• Dasondh is a religious obligation.
• “Normally 10%” allows for flexibility based on individual circumstances—the Imam emphasizes intention (niyyah) and sincere effort rather than rigid enforcement.
• Every murid should pay to the best of their ability, with the focus on spiritual adherence rather than strict calculation alone.
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4. The Spiritual Farmans
• Faith is incomplete without fulfilling obligations; words alone are not sufficient. Imam has said words must match intention and action
• Giving Zakat and Dasondh are expressions of faith - Bayah - obedience, devotion, and support for the wider community.
• Prayer, alms, and adherence to the Imamat’s guidance are interconnected pillars of the faith
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References:
1. Imam Ja‘far al-Sadiq (AS), teachings on faith and obligations.
2. Qur’an: Surah Fussilat 41:6–7.
3. Public addresses and interviews of Mawlana Hazar Imam (49th Imam) regarding dasondh and community obligations.
4. Nizari Ismaili tradition: dasondh guidance as a spiritual and community duty.
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Summary:
• Zakat: Obligatory for all Muslims, ~2.5%, Qur’anic basis.
• Dasondh: Is it Obligatory for Nizari Ismailis, ~10%, prescribed by the Imam, with flexibility for personal circumstances. “ Whether you are giving to an Imamat institution or to any other organisation which works for good, these are the same in my eyes.”
• Both are acts of faith, requiring sincerity, intention, and fulfillment of spiritual and social responsibilities.
Question
MC: Can you tell me how much that is?
Answer
AK: In Ismaili tradition, because there is nothing which I have seen in writing, it is 10% at the present time, but the interesting thing is that, in effect, I would say easily 98% of those funds, and in fact at times much more than 98%, in fact probably of the order of 150%, goes back to the community.
" Aga Khan IV BBC Radio 4 Interview, Michael Charlton (London, United Kingdom)
6 September 1979
For further reading
https://ask.ismailignosis.com/article/3 ... at-charity
Ethic of Generosity
The ethics of our faith, have guided how we live our lives.
They call us to serve, to help people, and to improve the condition of others.
When we earn material wealth, we do so not to have more for the sake of having more, but in order to secure our future and to help others.
As we rise, we lift others with us. When my spiritual children want a better life for others as they want it for themselves, this makes me very happy and proud.
Be generous not because you want others to notice and say,
"Look how generous he or she is," be generous for the love of Allah, because you recognize your abundance is from Him and you are grateful.
Be generous because you understand that we are all from a single soul and that we have a responsibility to each other.
Be generous for your spiritual benefit.
Whether you are giving to an Imamat institution or to any other organisation which works for good, these are the same in my eyes.
All giving is an act of faith. All giving is of spiritual benefit.
My US Jamat have answered the call to give of your time, of your material wealth, of your knowledge, and have done so most generously. And
I say Mubarak to exemplify our ethic of generosity.
Farman Dallas Nov 2025
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mahebubchatur
- Posts: 723
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Dasoond / Dasond / Daswand
The Question
What is the meaning and significance of dasond (zakat) in the modern context, and is it necessary today?
The Answer
The meaning and purpose of dasond (zakat) has not changed in modern times. It remains the same as it was at the origin of the practice in Islam. In the Qur’an, the command “Establish the salat (prayer) and give the zakat” appears in more than twenty verses. The fact that zakat is repeatedly mentioned alongside prayer highlights its central religious and spiritual importance in early Islam. This pairing shows that zakat is not a marginal or optional act, but a foundational obligation directly connected to one’s relationship with God.
Today, many people assume that zakat simply means charity or almsgiving, and that its primary purpose is the redistribution of wealth to the poor. From a Qur’anic perspective, however, this understanding is incomplete and ultimately incorrect. While helping the poor is certainly a virtuous act, the Qur’an does not define zakat as charity in the ordinary sense of voluntary giving.
It is true that later Muslim jurists developed legal frameworks in which zakat came to be treated as a form of obligatory charity. However, the Qur’anic concept of zakat itself has a distinct meaning that is not identical to charity. In the Qur’an, zakat refers to a religious act of purification and growth, tied directly to faith, obedience, and spiritual discipline, rather than merely to social welfare. Understanding this distinction is essential for grasping the true significance of dasond.
Key Terms
Zakat is best understood as “purification due(s)” rather than charity. The term is linguistically related to the Arabic verbs zakkā (form II) and tazakkā (form V), both of which mean to purify. These verbs are used throughout the Qur’an specifically in relation to the spiritual purification of the human soul, not merely the transfer of wealth. For example, Qur’an 35:18 and 91:9 use these verbs explicitly to describe the purification and growth of the soul. This establishes zakat as a religious act aimed at inner purification.
By contrast, the Qur’an uses the verb anfaqa (form IV), and particularly the phrase infaq al-mal (spending one’s wealth), when referring to the act of financially supporting the poor, relatives, travelers, and others in need. This terminology clearly describes material assistance and social responsibility, rather than spiritual purification itself.
The word sadaqah is a broad and inclusive term meaning “offering.” In Qur’anic and Islamic usage, it can refer to any form of financial offering, including zakat as well as voluntary charitable giving. As such, sadaqah functions as an umbrella term and should not be confused with the more specific Qur’anic meaning of zakat.
It must be emphasized that in the Qur’an, giving zakat is not the same act as giving one’s wealth to the less fortunate. The Qur’an consistently distinguishes between these two practices. For example, the following verse speaks explicitly about spending wealth on those in need:
“They ask you, [O Muhammad], what they should spend. Say, ‘Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler. And whatever you do of good — indeed, God is Knowing of it.’”
— Qur’an 2:215
This verse clearly addresses material spending for social and familial support. However, other verses make it equally clear that this type of giving is distinct from zakat.
Two Qur’anic passages in particular explicitly differentiate charitable giving from zakat:
“So give the relative his right (haqqahu), as well as the needy and the traveler. That is best for those who desire the Face of God, and it is they who will be the successful. And whatever you give for interest to increase within the wealth of people will not increase with God. But what you give in zakah, desiring the Face of God—those are the multipliers.”
(Qur’an 30:38–39)
“Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in God, the Last Day, the angels, the Book, and the prophets, and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; and who establishes prayer and gives zakah.”
(Qur’an 2:177)
In both verses, giving wealth to relatives, the needy, and others is mentioned as a separate act from giving zakat. While zakat does involve the offering of wealth, its primary purpose is not social redistribution, but rather the purification of the soul. This is consistently reinforced by Qur’anic verses that directly link zakat to spiritual purification:
“And the righteous one will avoid it [Hell]: he who gives of his wealth to purify himself (yatazakka).”
(Qur’an 92:18)
“He has certainly succeeded who purified himself (tazakka) and remembers the Name of his Lord and prays.”
(Qur’an 87:14–15)
The Qur’an further clarifies the nature of zakat by explaining to whom it was given and how it functioned. Zakat was not an offering given directly to the poor; rather, it was an offering (sadaqah) that believers were required to submit to the Prophet Muhammad⁽ˢ⁾ himself. Notably, the Qur’an does not specify any fixed percentage for zakat. Instead, it outlines the entire practice and purpose of zakat in a passage describing believers who had committed wrongdoing and were seeking God’s forgiveness:
“And there are others who have acknowledged their faults. They mixed a righteous action with another that was bad. It may be that God will relent toward them. Indeed, God is Forgiving, Merciful. [O Prophet] take offerings (ṣadaqah) from their wealth, and purify them (tuṭahhiruhum) and sanctify them (tuzakkīhim) by means of it, and pray/send blessings over them (ṣalli ‘alayhim). for them. Indeed, your prayer/blessing (salataka) is a source of peace (sakan) for them. And God is the Hearing, the Knowing. Do they not know that it is God who accepts repentance from His servants and receives the offerings, and that God is the Accepter of repentance, the Merciful?”
(Qur’an 9:102–104)
In this passage, those who committed sins are instructed to offer sadaqah from their wealth to the Prophet. The Prophet is commanded to take these offerings and, through them, purify and sanctify the believers. He is also instructed to offer his special prayer or blessing upon them. The verse explicitly states that the Prophet’s prayer is a source of inner peace (sakan) for the believers. Significantly, the Arabic word salat is used here in the sense of both prayer and blessing.
The verb used for “sanctify them” is tuzakkihim, a conjugation of zakka (form II), which refers to purifying another person. This verb shares the same root as zakat itself. Elsewhere in the Qur’an, this same verb is used to describe God purifying human beings (e.g., 4:49; 2:174) and the Prophet Muhammad⁽ˢ⁾ purifying the believers (2:129; 2:151; 3:164; 62:2). This confirms that zakat is a specific ritual offering given to the Prophet for the purification of sins, accompanied by his prayer and blessing, which gives them inner peace.
Through this process, believers receive forgiveness from God, because the Prophet acts as the divinely authorized mediator of this purification. Indeed, Qur’an 9:104 explicitly states that God Himself receives the offering and accepts repentance through this practice. In this ritual, the Prophet effectively manifests and represents God’s mercy and acceptance. For further reading on the spiritual roles of the Prophet Muhammad⁽ˢ⁾, read this article.
Early Muslim exegetical traditions — both Sunni and Shi‘i — recognize this understanding of zakat. Classical commentaries consistently identify Qur’an 9:103 as describing the purpose and function of zakat. There are many hadith in the Sunni corpus that describe how the Prophet received the zakat / sadaqa from the people and blessed them in turn:
Ibn Abi ‘Awfa said: My father was one of those Companions who took the oath of allegiance at the hand of the Prophet⁽ˢ⁾ beneath the tree. The Prophet⁽ˢ⁾ said when the people brought him their sadaqah: “O Allah, bless the family of so and so. When my father brought him his sadaqah he said O Allah bless the family of Abu ‘Awfa.”
(Sunan Abi Dawud Book 9, Hadith 35)
Modern scholarship has also noted this. Suliman Bashear summarizes early Muslim interpretations of sadaqa / zakat as follows:
“One must note here that the position of the exegetes (ahl al-tafsīr) and most legal scholars (al-fuqahā’) that this verse implied the ordaining of regular zakāt upon the Muslims, had to face the more general meaning implied by it, i.e. that the aim of zakāt/ṣadaqa was the purification of sins. And this difficulty is clearly reflected in the variant reading of tuṭahhirhum/taṭhuruhum in reference to either the Prophet or to the ṣadaqa itself as the purifier of sins.
Also noteworthy is the second part of verse IX:103 in which the Prophet was ordered to pray for those who pay the ṣadaqa (wa-ṣalli ‘alayhim inna ṣalātaka sakanun lahum). Ibn Qutayba (d. 276/889) understands prayer here as supplication (du‘ā’).
From the exegetical commentaries on this verse we learn that whenever zakāt/ṣadaqa was paid, the Prophet prayed for the cleansing/forgiveness of the donor’s sins. In the words of Ṭabarī, what was meant by it was that “your (= Muḥammad’s) supplication [du‘ā’] and request for their forgiveness is tranquillity (ṭuma’nina) to them that God has forgiven them and accepted their repentance.”
— Suliman Bashear, “On the Origins and Development of the Meaning of Zakāt in Early Islam,” Arabica 40, no. 1 (1993): 97–98.
In the Shi‘i Ismaili tradition, the essential purpose and meaning of zakat has remained faithful to its Qur’anic foundation, even as its external forms and rates have evolved in response to historical, legal, and intellectual contexts. Writing in the late eleventh century, the Ismaili sage Da‘i Nasir-i Khusraw explains in Wajh-i Din that zakat is an offering through which both the property and the souls of believers are purified by the Prophet Muhammad⁽ˢ⁾ and, subsequently, by the Imam who inherits the Prophet’s authority.
By Sayyidna Nasir-i Khusraw’s time, the legal forms of zakat had become relatively detailed. In simplified terms: zakat on agricultural produce was 10 percent (ʿushr); zakat on livestock such as camels, sheep, and cattle was approximately 2.5 percent (one-fortieth); and zakat on precious metals such as gold and silver was typically 5 percent (one-twentieth). While these forms varied, the spiritual meaning of zakat remained constant.
Despite centuries of persecution, concealment, and political danger, the Nizari Ismaili community consistently maintained the practice of delivering zakat directly to the Imam. Even during periods of warfare and extreme risk, Ismaili murids (initiated disciples) continued to submit their zakat, often at the cost of their lives. This historical reality underscores the spiritual centrality of zakat in Ismaili life: it was understood not as a financial contribution, but as a sacred obligation essential to salvation.
A concise description of this situation in the fourteenth century is provided by Shafique Virani
“The Ginans confirm that religious dues continued to be submitted to the Imam in this period [mid fourteenth century] and that propagation activities were conducted in secret. … Of the sum collected, 20 percent was for local use, while the remaining 80 percent was dispatched to the Imam… emissaries (rāhī) traveled… to convey the funds to the Imam, who was in concealment (alop).
Such a system of delivering religious dues is presumed in the Counsels of Chivalry (Pandiyāt-i Jawānmardī) of the fifteenth century Imam Mustansir bi’llah. Similarly, the sixteenth-century Ismaili author…Khayrkhwah Harati, also refers to the comings and goings of Ismaili dignitaries… to see the Imam as well as to submit religious dues.”
— Shafique N. Virani, The Ismailis in the Middle Ages: A History of Survival, A Search for Salvation (New York: Oxford University Press, 2007), 41.
In modern times, Ismaili Muslims give zakat in the range of 10% to 12.5% of net income, commonly referred to among South Asian Ismailis as dasond (literally, “one-tenth”). While the form and calculation of dasond has changed with the modern economy, the essence of zakat has not. As defined by the Qur’an, zakat remains a “purification due” given to the Imam of the Time, through which the Imam bestows his prayers, blessings, and spiritual purification upon the murids—just as the Prophet Muhammad⁽ˢ⁾ did during his lifetime.
Modern historical scholarship has increasingly affirmed this original understanding. Fred Donner, for example, argues that zakat in the Qur’an is better understood as a purification payment, rather than charity in the modern sense:
Later Muslim tradition refers to such charity under the terms zakat or sadaqa, usually rendered “almsgiving”; these two terms are closely associated with prayer in numerous Qur’anic passages, and later Muslim tradition considers them, like prayer, to be one of the “pillars of the faith” that define a Believer.
Recent research suggests, however, that the original Qur’anic meaning of zakat and sadaqa was not almsgiving, but rather a fine or payment made by someone who was guilty of some kind of sin, in exchange for which Muhammad would pray in order that they might be purified of their sin and that their other affairs might prosper.
Indeed, even in the [Qur’anic] verse [2:177]… one notes that payment of zakat is mentioned after prayer, suggesting that it was something different than the giving of wealth to the poor (what we usually mean by almsgiving), which is treated in the verse before mention of prayer.
This understanding of zakat or sadaqa as a payment for atonement or purification of sins is clearest in the following verses: “Others have confessed their sins … Take from their property sadaqa to cleanse them, and purify [tuzakki] them thereby, and pray for them, indeed your prayer is a consolation to them. God is all-hearing, all-knowing” (Q. 9:102-103); the verb “to purify” is from the same Arabic root as zakat.
The fact that Believers were sometimes required to make such purification payments, however, underscores how the community was, in principle, focused on maintaining its inner purity, on being as much as possible a community that lived strictly in righteousness, so as to set themselves apart from the sinful world around them and thus to attain salvation in the afterlife.
— Fred M. Donner, Muhammad and the Believers: At the Origins of Islam (Cambridge, MA: Harvard University Press, 2010), 64.
In the Qur’an, zakat is given to the Prophet Muhammad⁽ˢ⁾, who alone was divinely authorized to receive it and determine its use. Likewise, in Ismaili Islam, zakat or dasond is the exclusive right of the Imam of the Time, who inherits the Prophet’s spiritual and temporal authority. From this perspective, donations to charitable organizations or NGOs—however noble—do not constitute zakat, because zakat is defined by its divinely designated recipient and its function of spiritual purification, not by social benefit alone.
The Imams have consistently emphasized that when they accept zakat, they do so not out of need, but to purify their murids. Imam Ja‘far al-Sadiq⁽ᶜ⁾ states:
“[If] I take a dirham from one of you, and even though I am one of the wealthiest people in Medina, in doing so I wish nothing else than that you should be purified (tuṭhirū).”
— Imam Ja‘far al-Sadiq⁽ᶜ⁾, al-Kulayni, Usul al-Kafi, Book 2, p.44
A well-known narration recorded by the Ismaili da‘i Qadi al-Nu‘man further illustrates this principle. When al-Mufaddal b. ‘Umar brought offerings to Imam Ja‘far al-Sadiq⁽ᶜ⁾, the Imam explicitly stated that he accepted them “only as a means of purifying the donors,” not out of material need. He then revealed a jewel of extraordinary value, demonstrating that the Imam possessed wealth far beyond any worldly requirement (Qadi al-Nu‘man, Da‘a’im al-Islam, tr. Fyzee and Poonawala, The Pillars of Islam, Vol. 1, pp. 75–76).
In the modern period, numerous Farmans from the Kalam-i Imam-i Mubin [KIM] of Imam Sultan Muhammad Shah⁽ᶜ⁾ reaffirm and further describe the purpose and importance of zakat or dasond (summarized below):
Dasond must be given willingly, sincerely, and with full trust in the Imam to yield spiritual and worldly benefit (KIM, Farman No. 1, Bombay, September 1, 1885).
The Imam alone determines distribution of dasond (KIM, Farman No. 1, Bombay, September 1, 1885).
Without dasond, acts of worship (‘ibadat) are incomplete and not accepted (KIM, Farman No. 2, Bombay, September 8, 1885).
Giving dasond is a covenantal obligation of every murid and a means to spiritual liberation (KIM, Farman No. 2, Bombay, September 8, 1885).
Failure to give dasond — the right of the Imam — entails accountability before God on the Day of Judgment (KIM, Farman No. 21, Manjevadi, January 2, 1894).
One’s earnings and sustenance become lawful (halal) only after giving dasond (KIM, Farman No. 24, Amdavad, December 2, 1896).
Faith (iman) is safeguarded through dasond (KIM, Farman No. 125, Nairobi, October 6, 1905).
Through accepting dasond, the Imam forgives the sins of the murids (KIM, Farman No. 125, Nairobi, October 6, 1905).
Without giving dasond, all other deeds lack spiritual validity, and one attains nothing in the hereafter (KIM, Farman No. 155, September 22, 1899).
Having clarified zakat as purification dues rather than charity, it follows that zakat belongs exclusively to the Imam, who is the purifier of the believers. From a spiritual perspective, how the Imam uses zakat is irrelevant to the murid. The act of purification occurs through the faithful submission of zakat to its rightful recipient — the Imam of the Time — and does not depend on knowledge of its subsequent use. The Imam’s allocation of zakat has no moral or spiritual effect on the giver.
Nevertheless, both modern Imams and historical scholarship have discussed the practical uses of zakat/dasond. This question will be explored in a forthcoming article.
Ya ‘Aly Madad,
Ismaili Gnosis
February 14, 2026
What is the meaning and significance of dasond (zakat) in the modern context, and is it necessary today?
The Answer
The meaning and purpose of dasond (zakat) has not changed in modern times. It remains the same as it was at the origin of the practice in Islam. In the Qur’an, the command “Establish the salat (prayer) and give the zakat” appears in more than twenty verses. The fact that zakat is repeatedly mentioned alongside prayer highlights its central religious and spiritual importance in early Islam. This pairing shows that zakat is not a marginal or optional act, but a foundational obligation directly connected to one’s relationship with God.
Today, many people assume that zakat simply means charity or almsgiving, and that its primary purpose is the redistribution of wealth to the poor. From a Qur’anic perspective, however, this understanding is incomplete and ultimately incorrect. While helping the poor is certainly a virtuous act, the Qur’an does not define zakat as charity in the ordinary sense of voluntary giving.
It is true that later Muslim jurists developed legal frameworks in which zakat came to be treated as a form of obligatory charity. However, the Qur’anic concept of zakat itself has a distinct meaning that is not identical to charity. In the Qur’an, zakat refers to a religious act of purification and growth, tied directly to faith, obedience, and spiritual discipline, rather than merely to social welfare. Understanding this distinction is essential for grasping the true significance of dasond.
Key Terms
Zakat is best understood as “purification due(s)” rather than charity. The term is linguistically related to the Arabic verbs zakkā (form II) and tazakkā (form V), both of which mean to purify. These verbs are used throughout the Qur’an specifically in relation to the spiritual purification of the human soul, not merely the transfer of wealth. For example, Qur’an 35:18 and 91:9 use these verbs explicitly to describe the purification and growth of the soul. This establishes zakat as a religious act aimed at inner purification.
By contrast, the Qur’an uses the verb anfaqa (form IV), and particularly the phrase infaq al-mal (spending one’s wealth), when referring to the act of financially supporting the poor, relatives, travelers, and others in need. This terminology clearly describes material assistance and social responsibility, rather than spiritual purification itself.
The word sadaqah is a broad and inclusive term meaning “offering.” In Qur’anic and Islamic usage, it can refer to any form of financial offering, including zakat as well as voluntary charitable giving. As such, sadaqah functions as an umbrella term and should not be confused with the more specific Qur’anic meaning of zakat.
It must be emphasized that in the Qur’an, giving zakat is not the same act as giving one’s wealth to the less fortunate. The Qur’an consistently distinguishes between these two practices. For example, the following verse speaks explicitly about spending wealth on those in need:
“They ask you, [O Muhammad], what they should spend. Say, ‘Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler. And whatever you do of good — indeed, God is Knowing of it.’”
— Qur’an 2:215
This verse clearly addresses material spending for social and familial support. However, other verses make it equally clear that this type of giving is distinct from zakat.
Two Qur’anic passages in particular explicitly differentiate charitable giving from zakat:
“So give the relative his right (haqqahu), as well as the needy and the traveler. That is best for those who desire the Face of God, and it is they who will be the successful. And whatever you give for interest to increase within the wealth of people will not increase with God. But what you give in zakah, desiring the Face of God—those are the multipliers.”
(Qur’an 30:38–39)
“Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in God, the Last Day, the angels, the Book, and the prophets, and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; and who establishes prayer and gives zakah.”
(Qur’an 2:177)
In both verses, giving wealth to relatives, the needy, and others is mentioned as a separate act from giving zakat. While zakat does involve the offering of wealth, its primary purpose is not social redistribution, but rather the purification of the soul. This is consistently reinforced by Qur’anic verses that directly link zakat to spiritual purification:
“And the righteous one will avoid it [Hell]: he who gives of his wealth to purify himself (yatazakka).”
(Qur’an 92:18)
“He has certainly succeeded who purified himself (tazakka) and remembers the Name of his Lord and prays.”
(Qur’an 87:14–15)
The Qur’an further clarifies the nature of zakat by explaining to whom it was given and how it functioned. Zakat was not an offering given directly to the poor; rather, it was an offering (sadaqah) that believers were required to submit to the Prophet Muhammad⁽ˢ⁾ himself. Notably, the Qur’an does not specify any fixed percentage for zakat. Instead, it outlines the entire practice and purpose of zakat in a passage describing believers who had committed wrongdoing and were seeking God’s forgiveness:
“And there are others who have acknowledged their faults. They mixed a righteous action with another that was bad. It may be that God will relent toward them. Indeed, God is Forgiving, Merciful. [O Prophet] take offerings (ṣadaqah) from their wealth, and purify them (tuṭahhiruhum) and sanctify them (tuzakkīhim) by means of it, and pray/send blessings over them (ṣalli ‘alayhim). for them. Indeed, your prayer/blessing (salataka) is a source of peace (sakan) for them. And God is the Hearing, the Knowing. Do they not know that it is God who accepts repentance from His servants and receives the offerings, and that God is the Accepter of repentance, the Merciful?”
(Qur’an 9:102–104)
In this passage, those who committed sins are instructed to offer sadaqah from their wealth to the Prophet. The Prophet is commanded to take these offerings and, through them, purify and sanctify the believers. He is also instructed to offer his special prayer or blessing upon them. The verse explicitly states that the Prophet’s prayer is a source of inner peace (sakan) for the believers. Significantly, the Arabic word salat is used here in the sense of both prayer and blessing.
The verb used for “sanctify them” is tuzakkihim, a conjugation of zakka (form II), which refers to purifying another person. This verb shares the same root as zakat itself. Elsewhere in the Qur’an, this same verb is used to describe God purifying human beings (e.g., 4:49; 2:174) and the Prophet Muhammad⁽ˢ⁾ purifying the believers (2:129; 2:151; 3:164; 62:2). This confirms that zakat is a specific ritual offering given to the Prophet for the purification of sins, accompanied by his prayer and blessing, which gives them inner peace.
Through this process, believers receive forgiveness from God, because the Prophet acts as the divinely authorized mediator of this purification. Indeed, Qur’an 9:104 explicitly states that God Himself receives the offering and accepts repentance through this practice. In this ritual, the Prophet effectively manifests and represents God’s mercy and acceptance. For further reading on the spiritual roles of the Prophet Muhammad⁽ˢ⁾, read this article.
Early Muslim exegetical traditions — both Sunni and Shi‘i — recognize this understanding of zakat. Classical commentaries consistently identify Qur’an 9:103 as describing the purpose and function of zakat. There are many hadith in the Sunni corpus that describe how the Prophet received the zakat / sadaqa from the people and blessed them in turn:
Ibn Abi ‘Awfa said: My father was one of those Companions who took the oath of allegiance at the hand of the Prophet⁽ˢ⁾ beneath the tree. The Prophet⁽ˢ⁾ said when the people brought him their sadaqah: “O Allah, bless the family of so and so. When my father brought him his sadaqah he said O Allah bless the family of Abu ‘Awfa.”
(Sunan Abi Dawud Book 9, Hadith 35)
Modern scholarship has also noted this. Suliman Bashear summarizes early Muslim interpretations of sadaqa / zakat as follows:
“One must note here that the position of the exegetes (ahl al-tafsīr) and most legal scholars (al-fuqahā’) that this verse implied the ordaining of regular zakāt upon the Muslims, had to face the more general meaning implied by it, i.e. that the aim of zakāt/ṣadaqa was the purification of sins. And this difficulty is clearly reflected in the variant reading of tuṭahhirhum/taṭhuruhum in reference to either the Prophet or to the ṣadaqa itself as the purifier of sins.
Also noteworthy is the second part of verse IX:103 in which the Prophet was ordered to pray for those who pay the ṣadaqa (wa-ṣalli ‘alayhim inna ṣalātaka sakanun lahum). Ibn Qutayba (d. 276/889) understands prayer here as supplication (du‘ā’).
From the exegetical commentaries on this verse we learn that whenever zakāt/ṣadaqa was paid, the Prophet prayed for the cleansing/forgiveness of the donor’s sins. In the words of Ṭabarī, what was meant by it was that “your (= Muḥammad’s) supplication [du‘ā’] and request for their forgiveness is tranquillity (ṭuma’nina) to them that God has forgiven them and accepted their repentance.”
— Suliman Bashear, “On the Origins and Development of the Meaning of Zakāt in Early Islam,” Arabica 40, no. 1 (1993): 97–98.
In the Shi‘i Ismaili tradition, the essential purpose and meaning of zakat has remained faithful to its Qur’anic foundation, even as its external forms and rates have evolved in response to historical, legal, and intellectual contexts. Writing in the late eleventh century, the Ismaili sage Da‘i Nasir-i Khusraw explains in Wajh-i Din that zakat is an offering through which both the property and the souls of believers are purified by the Prophet Muhammad⁽ˢ⁾ and, subsequently, by the Imam who inherits the Prophet’s authority.
By Sayyidna Nasir-i Khusraw’s time, the legal forms of zakat had become relatively detailed. In simplified terms: zakat on agricultural produce was 10 percent (ʿushr); zakat on livestock such as camels, sheep, and cattle was approximately 2.5 percent (one-fortieth); and zakat on precious metals such as gold and silver was typically 5 percent (one-twentieth). While these forms varied, the spiritual meaning of zakat remained constant.
Despite centuries of persecution, concealment, and political danger, the Nizari Ismaili community consistently maintained the practice of delivering zakat directly to the Imam. Even during periods of warfare and extreme risk, Ismaili murids (initiated disciples) continued to submit their zakat, often at the cost of their lives. This historical reality underscores the spiritual centrality of zakat in Ismaili life: it was understood not as a financial contribution, but as a sacred obligation essential to salvation.
A concise description of this situation in the fourteenth century is provided by Shafique Virani
“The Ginans confirm that religious dues continued to be submitted to the Imam in this period [mid fourteenth century] and that propagation activities were conducted in secret. … Of the sum collected, 20 percent was for local use, while the remaining 80 percent was dispatched to the Imam… emissaries (rāhī) traveled… to convey the funds to the Imam, who was in concealment (alop).
Such a system of delivering religious dues is presumed in the Counsels of Chivalry (Pandiyāt-i Jawānmardī) of the fifteenth century Imam Mustansir bi’llah. Similarly, the sixteenth-century Ismaili author…Khayrkhwah Harati, also refers to the comings and goings of Ismaili dignitaries… to see the Imam as well as to submit religious dues.”
— Shafique N. Virani, The Ismailis in the Middle Ages: A History of Survival, A Search for Salvation (New York: Oxford University Press, 2007), 41.
In modern times, Ismaili Muslims give zakat in the range of 10% to 12.5% of net income, commonly referred to among South Asian Ismailis as dasond (literally, “one-tenth”). While the form and calculation of dasond has changed with the modern economy, the essence of zakat has not. As defined by the Qur’an, zakat remains a “purification due” given to the Imam of the Time, through which the Imam bestows his prayers, blessings, and spiritual purification upon the murids—just as the Prophet Muhammad⁽ˢ⁾ did during his lifetime.
Modern historical scholarship has increasingly affirmed this original understanding. Fred Donner, for example, argues that zakat in the Qur’an is better understood as a purification payment, rather than charity in the modern sense:
Later Muslim tradition refers to such charity under the terms zakat or sadaqa, usually rendered “almsgiving”; these two terms are closely associated with prayer in numerous Qur’anic passages, and later Muslim tradition considers them, like prayer, to be one of the “pillars of the faith” that define a Believer.
Recent research suggests, however, that the original Qur’anic meaning of zakat and sadaqa was not almsgiving, but rather a fine or payment made by someone who was guilty of some kind of sin, in exchange for which Muhammad would pray in order that they might be purified of their sin and that their other affairs might prosper.
Indeed, even in the [Qur’anic] verse [2:177]… one notes that payment of zakat is mentioned after prayer, suggesting that it was something different than the giving of wealth to the poor (what we usually mean by almsgiving), which is treated in the verse before mention of prayer.
This understanding of zakat or sadaqa as a payment for atonement or purification of sins is clearest in the following verses: “Others have confessed their sins … Take from their property sadaqa to cleanse them, and purify [tuzakki] them thereby, and pray for them, indeed your prayer is a consolation to them. God is all-hearing, all-knowing” (Q. 9:102-103); the verb “to purify” is from the same Arabic root as zakat.
The fact that Believers were sometimes required to make such purification payments, however, underscores how the community was, in principle, focused on maintaining its inner purity, on being as much as possible a community that lived strictly in righteousness, so as to set themselves apart from the sinful world around them and thus to attain salvation in the afterlife.
— Fred M. Donner, Muhammad and the Believers: At the Origins of Islam (Cambridge, MA: Harvard University Press, 2010), 64.
In the Qur’an, zakat is given to the Prophet Muhammad⁽ˢ⁾, who alone was divinely authorized to receive it and determine its use. Likewise, in Ismaili Islam, zakat or dasond is the exclusive right of the Imam of the Time, who inherits the Prophet’s spiritual and temporal authority. From this perspective, donations to charitable organizations or NGOs—however noble—do not constitute zakat, because zakat is defined by its divinely designated recipient and its function of spiritual purification, not by social benefit alone.
The Imams have consistently emphasized that when they accept zakat, they do so not out of need, but to purify their murids. Imam Ja‘far al-Sadiq⁽ᶜ⁾ states:
“[If] I take a dirham from one of you, and even though I am one of the wealthiest people in Medina, in doing so I wish nothing else than that you should be purified (tuṭhirū).”
— Imam Ja‘far al-Sadiq⁽ᶜ⁾, al-Kulayni, Usul al-Kafi, Book 2, p.44
A well-known narration recorded by the Ismaili da‘i Qadi al-Nu‘man further illustrates this principle. When al-Mufaddal b. ‘Umar brought offerings to Imam Ja‘far al-Sadiq⁽ᶜ⁾, the Imam explicitly stated that he accepted them “only as a means of purifying the donors,” not out of material need. He then revealed a jewel of extraordinary value, demonstrating that the Imam possessed wealth far beyond any worldly requirement (Qadi al-Nu‘man, Da‘a’im al-Islam, tr. Fyzee and Poonawala, The Pillars of Islam, Vol. 1, pp. 75–76).
In the modern period, numerous Farmans from the Kalam-i Imam-i Mubin [KIM] of Imam Sultan Muhammad Shah⁽ᶜ⁾ reaffirm and further describe the purpose and importance of zakat or dasond (summarized below):
Dasond must be given willingly, sincerely, and with full trust in the Imam to yield spiritual and worldly benefit (KIM, Farman No. 1, Bombay, September 1, 1885).
The Imam alone determines distribution of dasond (KIM, Farman No. 1, Bombay, September 1, 1885).
Without dasond, acts of worship (‘ibadat) are incomplete and not accepted (KIM, Farman No. 2, Bombay, September 8, 1885).
Giving dasond is a covenantal obligation of every murid and a means to spiritual liberation (KIM, Farman No. 2, Bombay, September 8, 1885).
Failure to give dasond — the right of the Imam — entails accountability before God on the Day of Judgment (KIM, Farman No. 21, Manjevadi, January 2, 1894).
One’s earnings and sustenance become lawful (halal) only after giving dasond (KIM, Farman No. 24, Amdavad, December 2, 1896).
Faith (iman) is safeguarded through dasond (KIM, Farman No. 125, Nairobi, October 6, 1905).
Through accepting dasond, the Imam forgives the sins of the murids (KIM, Farman No. 125, Nairobi, October 6, 1905).
Without giving dasond, all other deeds lack spiritual validity, and one attains nothing in the hereafter (KIM, Farman No. 155, September 22, 1899).
Having clarified zakat as purification dues rather than charity, it follows that zakat belongs exclusively to the Imam, who is the purifier of the believers. From a spiritual perspective, how the Imam uses zakat is irrelevant to the murid. The act of purification occurs through the faithful submission of zakat to its rightful recipient — the Imam of the Time — and does not depend on knowledge of its subsequent use. The Imam’s allocation of zakat has no moral or spiritual effect on the giver.
Nevertheless, both modern Imams and historical scholarship have discussed the practical uses of zakat/dasond. This question will be explored in a forthcoming article.
Ya ‘Aly Madad,
Ismaili Gnosis
February 14, 2026
Re: Dasoond / Dasond / Daswand
Infact the concept of Dasond goes back to creation as per verse of Anant Akhado:mahebubchatur wrote: Sun Feb 15, 2026 12:50 pm It remains the same as it was at the origin of the practice in Islam.
Aashaajee Sun-kaall maanhe thee rachanaa keedhee
tees deen dasond leekhaannee jee
Gur geenaan ved vichaaro
to dasond veena nahee chhuto............Haree anant..356
Oh Lord From the primordial void the Lord created the universe
it is from that day the practice of the tithe has been
established
If you reflect upon the guidance of the Guide and the
scriptures including the ginaans and the vedas
you will realise that without the tithe , the salvation
of the soul is not possible
Haree You are eternal...