Tafsir of Fussilat 41:8

"Indeed, those who believe and do righteous deeds, for them is a reward uninterrupted." (8)

Meaning: Uninterrupted, mentioned by way of digression to identify the polytheists, indicating that their share is interrupted, as they did not purify themselves as the others did. The evidence for this being a digression is the verse that follows. In al-Kashf, it is said that the first view is more apparent, and that "the polytheists" remains in its general sense, not as a case of using an explicit noun in place of a pronoun as the previous view suggests, and that the sentence is parenthetical, acting as a reason for what they were commanded to do.

Similarly, the verse "Indeed, those who believe..." is like saying "Woe to the polytheists and blessedness to the believers." Both contain warnings and encouragements that emphasize the command to believe and remain upright in a way that is not hidden to any person of intellect.

The Zakat (poor-due) mentioned here is in its apparent sense. It was singled out from among the descriptions of the disbelievers because it is the standard for the faith concealed within the heart. How could it not be? It has been said: "Wealth is the sibling of the soul." In fact, some literary figures have said: "They say your wealth is your soul's sibling, so preserve it." And the response: "Wealth is better than the soul; I see that preserving it ensures the betterment of my state, while its loss leads to shameful begging."

To divert from the common, established religious reality [of Zakat] without a necessity is impermissible. Furthermore, the meaning of "giving" (ita') cannot be firmly established otherwise. Yes, if the word used instead had been ya'tun (they come to), as in the Almighty's saying, "And they do not come to prayer except while they are lazy," it would be appropriate. It should not be said that Zakat was ordained in Medina while this Surah is Meccan, for we reply: The application of the name to a group of expenditures from wealth, in a manner of specific devotion, was common before its obligatory status, as evidenced by the poetry of Umayyah ibn Abi al-Salt: "Those who perform the Zakat." Furthermore, this right in this well-known manner was ordained in Medina, and there was already in Mecca a requirement to give some wealth to those deserving, not in this specific manner, and it was also called Zakat, then it was abrogated. End quote.

From this, one learns the invalidity of what al-Tibi said regarding the disagreement of the scholar [Ibn Abbas], for that [disagreement] is not verified unless the narration from him is verified. Even if it were verified, the matter is simple; perhaps—may Allah be pleased with him—he recited it as la ya'tun (they do not come [to it]), from the act of coming, since the famous reading refuses that meaning except through a far-fetched interpretation. It is astonishing that what was mentioned from the scholar in al-Bahr is attributed to the majority as well.

Interpreting the verse in this way is a recourse for some who do not hold that disbelievers are obligated by the branches of the law (furu'), but the state of this interpretation is not hidden. On its apparent meaning, the verse is evidence against them. Among those who do not hold this view, some have said: "They are obligated to believe in its truth, not to perform it; and the obligation for it is after [the act of] believing." Thus, the meaning of the verse is: "They do not give Zakat after [having] believed."

It is also said: The meaning is that they do not acknowledge its obligatory nature. The claim that an insane person is held accountable is more plausible than this interpretation. It is also said: The word "Woe" indicates blame, not obligation, and it is blameworthy by reason. There is a discussion here that is not hidden.

Regarding "uninterrupted" (mamnun): It is said it means "it is not bestowed upon them as a favor" (mann), where mann implies the counting of blessings. Its original meaning is "heaviness," so it was applied to that [favor-bestowing] because of its weight upon the one being favored. From Ibn Abbas, it is interpreted as "undiminished." They cited for this the verse by Dhu al-Isba' al-Adwani: "I swear by your life, my door is not locked against a friend, and my provision is not mamnun (diminished/interrupted)."

According to what is narrated from al-Suddi, the verse was revealed concerning the sick and the elderly; when they are unable to perform complete acts of worship, there is written for them of the reward during their illness and old age the same as what was written for them while they were healthy and young, and their rewards are not diminished. That is from the immense generosity of Allah the Almighty and His mercy.