is a "right" recommended, without being obligatory, the two verses are undoubt‌
edly precise.
Critical examination dictates the adoption of the latter view-namely, that the "right known" [refers to an obligation] other than the zakat, and that it is something that the Sharia has recommended. Indeed, there are numerous traditions, related by both Sunnis and Shiites, that show that the obligatory charity is confined to thezakat. The reported views of the Imams explain the purport of the "right known."
Al-Kulayni reports from a chain of transmitters that goes back to Abu Ba Ir:

We were with the Imam al- adiq
tioned the zakat. The Imam said: "The zakat does not earn for its donor praise. For it is an external thing by means of which a person preserves his blood and is called a Mus‌ lim, and if he does not give it, his prayer is not accepted. However, you have an obli‌ gation to donate something else besides the zakat from your wealth." So I said, "May God keep you well! What else do we have to pay besides the zakat?" He replied, "Glory be to God! Have you not heard God saying in His Book, Those in whose wealth:.. ?"
I said, "Then, what is the "right known" in regard to us?" The Imam said, "By God, this is the thing a person knows of his wealth and the person gives it every day, week, or month, more or less regularly."

AI-Kulayni reports another tradition through a chain of transmission that goes back to IsmaIl b. Jabir and to the Imam al-Sadiq, regarding whether the verses refer to the zakat or to something else. The Imam said, "This concerns a person to whom God has given wealth and [who] disburses a thousand, two thousand, three thousand, more or less. Thus he takes care of his kinsmen and relieves the weariness of his people."These are two of the traditions related on the authority of the Imams al-Baqir and al-Sadiq. ١٥٤
Al-Bayhaqi relates, in his Shu ab al-lman, a tradition which he refers back to
Ghazwan b. Abi l;latim. He [Ghazwan] said:

Abu Dharr was outside the gate of the Caliph Uthman, having no permission to enter, when a man from the Quraysh passed by him and said, "٠ Abu Dharr, what makes you sit here? Abu Dharr said, "They have refused me permission to enter." The man en‌ tered and asked [Uthman]: "٠ Commander of the Faithful! Why is Abu Dharr at the door without permission to enter?" [Uthman] ordered, and permission was giveP to him to enter. He came in and sat where the people were seated. At this point, Uthman said to Kab, "٠ Abu IsJ:iaq, are you of the opinion, when the zakat on income is paid, whether the donor has any additional responsibility?" He said, "No." Abu Dharr stood up and he had a stick in his hand. He beat Kab on the head and said, "٠ son of a Jewess, you assert that there is no other [payment] due in his wealth when he has paid thf\zakat, whereas God, the Exalted, says, But prefer [the fugitives] above them‌ selves, though poverty shall become their lot (Q. ٥٩:٩); and God says, And feed with food the needy wretch, the orphan, and the prisoner, for love of Him (Q. ٧٦:٨); and God says, Those in whose wealth is a right known for the beggar and the outcast" (Q. ٧٠:٢٤-٢٥). And Abu Dharr continued to cite other such verses of the Quran.•ss

Ibn Jarir al-Tahari relates, on the authority of Ibn Abbas, the following tradition: "The right known refers to something other than benevolent ch!Uity ( adaqa
thing] by means of which kindness to the relatives is shown, or hospitality to the guests, or help to anyone, or assistance to the outcast."١٥٦