Al-An'am (The Cattle): Verse 141

Issues in the Verse

First Issue:

The structure of this noble Book (the Qur'an) is established upon affirming Tawhid (Monotheism), Nubuwwah (Prophethood), and Ma'ad (Resurrection), along with establishing Qada' wa Qadar (Divine Decree and Predestination). The discourse reached its peak in affirming these fundamentals, concluding with an explanation of the states of the fortunate and the wretched. It then shifted to criticizing the methodology of those who deny the Resurrection and the Final Hour, followed by recounting their weak assertions and corrupt statements concerning four matters.

The purpose of this was to highlight the weakness of their intellects and the paucity of their knowledge, thereby deterring people from paying attention to their words or being deceived by their sophistries.

Once these matters were completed, the discourse returned to its original objective: establishing proofs for Tawhid, beginning with: {And He it is Who produced gardens, some trellised and some not trellised...}

Comparison with a Previous Verse (Al-An'am: 99):

This proof has been mentioned previously in this Sura (6:99): {And He it is Who sends down water from the sky, and thereby We bring forth all kinds of vegetation, then We bring forth from it green produce, from which We bring forth grain piled up...}

1. Types of Produce: The previous verse mentioned five types: crops, date palms, gardens of grapes, olives, and pomegranates. This current verse mentions the same five, but in a different order: grapes, then palms, then crops, then olives, then pomegranates.
2. Description: The previous verse used the phrase {similar and dissimilar} (مشتبها وغير متشابه), while this verse uses {similar and dissimilar} (متشابها وغير متشابه).
3. Command: The previous verse commanded: {Look at its fruit when it ripens and bears fruit}, instructing reflection upon them as proof of the Wise Creator. This verse commands: {Eat from its fruit when it ripens, and give its due on the day of its harvest}, permitting enjoyment and ordering the distribution of a portion to the poor.

Distinction between the Two Verses:

The difference is that the previous verse commanded reflection (for proof of the Creator), while this verse permits enjoyment. This sequence indicates that the command to reflect upon the Creator precedes permission to enjoy the bounty, because the result of reflection is eternal spiritual felicity, whereas the result of enjoyment is fleeting bodily pleasure. Therefore, reflection is prioritized.

Second Issue: Meaning of Terms

• {And He it is Who produced (أَنشَأَ)}: Meaning, He created. It is said, nasha'a al-shay'u nash'atan wa nasha'atan (the thing originated/arose) when it appeared and rose up. Allah creates it insha'an (production) meaning He makes it appear and raises it.
• {Gardens, some trellised (جَنَّاتٍ مَّعْرُوشَاتٍ)}: It is said, ‘arash-tu al-karam a‘rushuhu ‘arshan wa ‘arash-tuhu ta‘reeshan (I trellised the vine) when one bends the supports over which the grapevines are spread. The singular is ‘arsh, and the plural is ‘urush. It is also said ‘areesh (trellis), plural ‘urush. The grape i‘tarrasha al-‘areesh (climbed the trellis) when it covers it.

Interpretations of {Trellised and Untrellised} (معروشات وغير معروشات):

1. Both refer to grapes: some are trellised, and some are left sprawling on the ground.
2. Trellised refers to grapes that are given supports. Untrellised refers to everything that grows flat on the ground, like gourds and melons.
3. Trellised refers to what requires a support structure (like vines) to hold it up. Untrellised refers to standing trees whose strong trunks allow them to grow tall independently, needing no trellis.
4. Trellised refers to what people plant and cultivate in orchards and settlements, providing supports. Untrellised refers to what Allah grows wild in deserts and mountains, which is left unsupported.

{And the date palms and the crops...}

Ibn Abbas interpreted {the crops} (الزرع) here as all staple grains.

• {Varying in taste (مُخْتَلِفًا أَكْلُهُ)}: Each one has a taste different from the other.
• {And the eating (وَالْأَكْلُ)}: Everything that is eaten. Here, it refers to the fruit of the palms and the crops. (The discussion on al-akl was previously covered in 2:265).
• {Varying} (مختلفا) is in the accusative case, functioning as a haal (circumstantial adverb), meaning He created them while their eating varied.

Response to the Objection:

If someone asks how the state of varying taste can be mentioned when He created them before their fruit appeared and was eaten:

1. The truth of His creating them beforehand does not negate the truth of Him creating them in a state of varying taste.
2. The accusative case (as a haal) is used even though the eating occurs later because the variation in taste was predetermined (muqaddar). It is like saying: "I passed by a man with a falcon that he will use for hunting tomorrow," implying the falcon was intended for that purpose.

Recitation Variants:

Ibn Kathir and Nafi’ read {aklahu} (أكله) with a lightened kaf. The rest read it with a heavy kaf throughout the Qur'an.

Singular Pronoun in {Varying in Taste} (مختلفا أكله):

The singular pronoun is used because mentioning one of the two categories (crops or palms) is sufficient to cover both, similar to: {And when they see trade or amusement, they rush to it} (Al-Jumu'ah: 11), meaning to both. And: {And Allah and His Messenger are more worthy that they should please Him} (At-Tawbah: 62).

{Similar and Dissimilar} (متشابها وغير متشابه):

This has already been explained in the previous verse.

{Eat from its fruit when it ripens...}

This phrase involves several discussions:

First Discussion: Purpose of the Command

After describing the creation, Allah mentions the primary purpose: the benefit derived by the accountable person: {Eat from its fruit}.

• Some say this signifies permissibility (Ibahah).
• Others say it permits eating before paying the due (Haqq), because once the due is obligatory, the owner might be prohibited from consuming it due to the poor having a share. Allah permitted this eating, thus removing the obligation of the due as a barrier to this enjoyment.
• Others say He permitted it to show that the purpose of creating these blessings is either eating or giving charity. Eating is mentioned first because caring for the self precedes caring for others, as in: {And do not forget your share of enjoyment in this world, and be good, just as Allah has been good to you} (Al-Qasas: 77).

Second Discussion: Basis for Permissibility

Some rely on {Eat from its fruit when it ripens} to argue that the default status of benefits is permissibility and unrestricted use, as the command is general, similar to {He created for you all that is in the earth} (Al-Baqarah: 29). This can also be used to argue that charity is not obligatory by default, and the claimant of obligation needs proof. This supports the view that a lunatic who regains sanity mid-month does not have to make up the missed days, and that one who starts a voluntary fast is not obligated to complete it.

Third Discussion: The Command Form

The phrase {Eat from its fruit} indicates that the imperative form (صيغة الأمر) can be used for something other than obligation or recommendation. Therefore, some argue that the default meaning of the imperative form here is to lift prohibition (Ibahah). However, we state that it is necessarily known from the Arabic language that this form implies favoring the action, and resorting to the meaning of mere permissibility requires separate evidence.

Further Discussions on {And He it is Who produced gardens...}

First Discussion: Recitation of {Harvest} (حَصَادِهِ)

Ibn 'Amir, Abu 'Amr, and 'Asim recited {Hasadihi} (حَصَادِهِ) with an open Ha. The rest recited it with a closed Ha (حِصَادِهِ). Al-Wahidi stated that all linguists say that both hasad and hisad are used, as are jidad and jidād, qitaf and qitāf, and jidhādh and jidhādh. Sibawayh said they used the fa'aal pattern for the completion of time, and sometimes used the fa'aal pattern.

Second Discussion: Interpretation of {And give its due (وَآتُوا حَقَّهُ)}

There are three views:

1. The Due is Zakat: Ibn Abbas (narrated by 'Ata), Sa'id ibn al-Musayyab, Al-Hasan, Tawus, and Al-Dahhak held that this refers to one-tenth (Ushr) for what is watered by rain, and half of one-tenth for what is watered by mechanical means (like water wheels).
   • Objection: How can Zakat be due on the day of harvest while the grain is still in the ear? Also, this Sura is Meccan, while the obligation of Zakat is Medinan.
   • Response: Since applying the literal meaning of the verse is difficult due to the objection, we interpret it as referring to the attachment of the Zakat right at that time. The meaning is: resolve to pay the due on the day of harvest and do not delay it beyond the first possible time for payment.
   • Response to the second objection: We do not concede that Zakat was not obligatory in Mecca. While the Medinan verses established it, this does not prevent it from being obligatory in Mecca. Alternatively, this verse itself is Medinan.

2. The Due is a Right Other Than Zakat: Mujahid said: When you harvest, give something to the needy. When you thresh it, give something. When you winnow it, give something. When you measure its volume, then set aside its Zakat.

3. This was before Zakat was legislated, and Zakat abrogated it: This is the view of Sa'id ibn Jubayr.

The soundest view is the first one. The proof is that mentioning {And He it is Who...} is only appropriate if this due was known before the verse was revealed, lest the verse remain ambiguous. Furthermore, the Prophet (PBUH) said: (There is no right in wealth other than Zakat.) Therefore, this due must refer to the right of Zakat.

Third Discussion: Scope of Zakat Obligation

Mentioning the five types (grapes, palms, olives, pomegranates) implies that Zakat is obligatory on all of them, suggesting Zakat is obligatory on fruits, as Abu Hanifa held.

• Objection: The word Hasad (harvesting) is specific to crops.
• Response: The word Hasd in its linguistic root is not specific to crops. Hasd linguistically means cutting, which applies to all. Furthermore, the pronoun in {its harvest} (حَصَادِهِ) must refer back to the nearest mentioned items, which are olives and pomegranates, meaning the pronoun must refer to them.

Fourth Discussion: Nisab (Minimum Threshold) for Zakat

Abu Hanifa held that the Ushr (one-tenth) is obligatory on little and much produce. The majority hold it is only obligatory if it reaches five wasqs. Abu Hanifa used this verse as proof: {And He it is Who produced gardens...} implies a right exists in little and much produce. If that right is Zakat, then Zakat must be obligatory on little and much produce.

{And do not be extravagant (وَلَا تُسْرِفُوا)}

Linguists have two opinions on Israf (extravagance):

1. Ibn al-A'rabi: Israf is exceeding what is prescribed for you.
2. Shammar: Israf of wealth is what is spent without benefit.

Interpretations of the Prohibition of Extravagance:

1. A person gives away all his wealth and keeps nothing for his family; this is extravagance, based on the saying: (Start with yourself, then those you support.) It is narrated that Thabit ibn Qays ibn Shammas cut down 500 date palms and distributed them in one day, keeping nothing for his household, leading to the revelation of this verse: {And He it is Who produced gardens...} (meaning: do not give it all away).
2. Sa'id ibn al-Musayyab: {Do not be extravagant} means do not withhold charity. Both views share the concept of exceeding a limit: the first exceeds in giving, the second exceeds in withholding.
3. Muqatil: It means do not associate idols with your crops and livestock. This is also exceeding the limit, as associating partners with Allah in these matters is beyond what is permitted.
4. Al-Zuhri: It means do not spend in disobedience to Allah. Mujahid said: If Mount Abu Qubays were gold and a man spent it in obedience to Allah, he would not be extravagant. If he spent a single dirham in disobedience, he would be extravagant. This meaning is supported by Hatim al-Ta'i, who, when told there is no good in extravagance, replied: "There is no extravagance in good." This aligns with the second definition of extravagance (spending without benefit).

{Indeed, He does not love the extravagant (إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ)}

This is a deterrent, because any accountable person whom Allah does not love is destined for the Fire. Proof: {And the Jews and the Christians say, "We are the sons of Allah and His beloved." Say, "Then why does He punish you for your sins?"} (Al-Ma'idah: 18). This indicates that those whom Allah loves are not people of the Fire, which implies, in some respects, that those whom Allah does not love are people of the Fire.

Verses 141 (Continued) to 143

{And of the cattle are those for burden and those for slaughter. Eat of what Allah has provided for you, and do not follow the footsteps of Satan. Indeed, he is to you an evident enemy. (141) Eight pairs: two of sheep and two of goats. Say, "Has He forbidden the two males or the two females, or that which is encompassed by the wombs of the two females? Inform me with knowledge, if you are truthful." (142) And two of camels and two of cattle. Say, "Has He forbidden the two males or the two females, or that which is encompassed by the wombs of the two females? Or were you witnesses when Allah instructed you concerning this? So who is more unjust than one who invents a lie about Allah to mislead people without knowledge? Indeed, Allah does not guide the wrongdoing people." (143)}