Transliteration:( Yaaa 'ayyuhal lazeena aamanooo anfiqoo min taiyibaati maa kasabtum wa mimmaaa akhrajna lakum minal ardi wa laa tayammamul khabeesa minhu tunfiqoona wa lastum bi aakhizeehi illaaa an tughmidoo feeh; wa'lamooo annal laaha Ghaniyyun Hameed )
704. From the words "what we have provided from earth" emerge a few issues:
1. We should always engage ourselves in lawful occupations like farming, trade ventures, seeking employment, etc. for it is unprofitable to remain idle and jobless.
2 It is better to give charity from one's earning.
3.One should spend from that wealth which is dearest to oneself.
4. Charity should be given from lawfully earned wealth.
5 One should not give away the entire wealth. some of it should be kept for one's own needs as is evident from "that which". One should not only suffice on paying Zakaat, voluntary charity should also be given as is indicated by "You spendâ€
705. This verse is Imam Abu Hanifa's R.A. basis of argument in respect of Zakaat on agricultural produce. Thus, it is Wajib (compulsory) to give Zakaat on these products. No matter its quantity or whether the products survive the full year or not, because the word 'of what' in this verse is for common usage. Itsvalidity is supported by the following traditions in which it is stated that any land which is irrigated through rain water, the Zakaat on its produce will be 1/10, while that which is irrigated through well water the Zakaat on its produce will be 1/20. The tradition mentioning that anything under five Wasaq is exempt from charity is pertaining to Zakaat on trade items and not on agricultural produce. The reason being in those days one Wasaq was equal to 40 dirhams, which is the Nisaab for Zakaat on trade items (Nisaab: minimum wealth required before Zakaat becomes compulsory).
706. Some people would give damaged worthless dates in the path of Allah. Regarding them, this verse was revealed to inform them that if you seek excellent reward for charity, the things you give in charity, it should be that which is the dearest to you and of the highest quality.
266. Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt Thus does Allah make clear His Ayat to you that you may give thought.
Al-Bukhari recorded that Ibn `Abbas and `Ubayd bin `Umayr said that `Umar bin Al-Khattab asked the Companions of the Messenger of Allah, “According to your opinion, about whom was this Ayah revealed,
(Would any of you wish to have a garden with date palms and vines…).â€
They said, “Allah knows best.†`Umar became angry and said, “Say we know or we do not know.†Ibn `Abbas said, “O Leader of the Faithful! I have an opinion about it.†`Umar said, “O my nephew! Say your opinion and do not belittle yourself.†Ibn `Abbas said, “This is an example set for a deed.†`Umar said, “What type of deed†Ibn `Abbas said, “For a wealthy man who works in Allah’s pleasure and then Allah sends Shaytan to him, and he works in disobedience, until he annuls his good works.â€
This Hadith suffices as an explanation for the Ayah, for it explains the example it sets by a person who does good first and then follows it with evil, may Allah save us from this end. So, this man annulled his previous good works with his latter evil works. When he desperately needed the deeds of the former type, there were none. This is why Allah said,
(while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a whirlwind) with heavy wind,
(that is fiery, so that it is burnt) meaning, its fruits were burnt and its trees were destroyed. Therefore, what will his condition be like
Ibn Abi Hatim recorded that Al-`Awfi said that Ibn `Abbas said, “Allah has set a good parable, and all His parables are good. He said,
(Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein.)
But he lost all this in his old age,
(while he is striken with old age) while his offspring and children are weak just before the end of his life. Then a lightning storm came and destroyed his garden. Then he did not have the strength to grow another garden, nor did his offspring offer enough help. This is the condition of the disbeliever on the Day of Resurrection when he returns to Allah, for he will not have any good deeds to provide an excuse – or refuge – for him, just as the man in the parable had no strength to replant the garden. The disbeliever will not find anything to resort to for help, just as the offspring of the man in the parable did not provide him with help. So he will be deprived of his reward when he most needs it, just as the man in the parable was deprived of Allah’s garden when he most needed it, when he became old and his offspring weak.â€
In his Mustadrak, Al-Hakim recorded that the Messenger of Allah used to say in his supplication,
(O Allah! Make Your biggest provision for me when I am old in age and at the time my life ends.)
This is why Allah said,
(Thus Allah makes clear to you His Laws in order that you may give thought) meaning, comprehend and understand the parables and their intended implications. Similarly, Allah said,
(And these similitudes We put forward for mankind; but none will understand them except those who have knowledge (of Allah and His signs)) ï´¿29:43ï´¾.
308. It is obvious that He Who is invested with the best attributes cannot be appreciative of those possessed of low and evil qualities. God is, for instance, Generous and Beneficent, and constantly showers His favours and bounties on His creatures. How is it possible for Him, then, to love those who are mean, niggardly and vicious?
Related Ayat(Verses)/Topics