Qur'an 9:103
 | |
| Verse's Information | |
|---|---|
| Name | Verse 103 of Sura al-Tawba |
| Sura | al-Tawba (Qur'an 9) |
| Verse | 103 |
| Juz' | 11 |
| Content Information | |
| Cause of Revelation | The obligation of zakat |
| Place of Revelation | Medina |
| Topic | Jurisprudential |
| About | Taking zakat, the effects of paying zakat, and supplication for those who give zakat |
| Related Verses | Qur'an 9:60 |
Qur'an 9:103 (Verse 103 of Sura al-Tawba) is about a group of Muslims reported to have refrained from participating in the Battle of Tabuk and, to compensate for their mistake, sent their wealth to the Prophet (s). However, the Prophet (s) did not accept it and waited for God's command. This verse was then revealed ordering the Prophet (s) to take a portion of their wealth[1] and for the Prophet (s) to supplicate for and send blessings upon those who pay that wealth, for the Prophet's (s) blessings bring them tranquility.[2] At the end of the verse, it is also emphasized that God hears both the Prophet's (s) supplication and is aware of the intention of the zakat-givers.[3]
| “ | خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا وَصَلِّ عَلَيْهِمْ ۖ إِنَّ صَلَاتَكَ سَكَنٌ لَهُمْ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
|
” |
| — Qur'an 9:103 | ||
Al-Tabrisi in Majma' al-bayan considers the intended meaning of charity in this verse to be the obligatory zakat[4] and believes all Muslims are obliged to pay it.[5] According to Nasir Makarim Shirazi, when the Prophet (s) migrated to Medina and established the Islamic government, the need for a public treasury arose. According to this verse, he was commissioned by God to collect zakat directly from the people, rather than they themselves spending it in its designated channels. From other verses, it is understood that the ruling of the obligation of zakat was revealed in Mecca and Muslims were obliged to perform it.[6] Makarim Shirazi places the revelation of Qur'an 9:103 in 2 AH/623-24, after which the designated channels for zakat are stated in Qur'an 9:60, which was revealed in 9 AH/630-31.[7]
From the viewpoint of Sayyid Muhammad Husayn Tabataba'i, the phrase "min amwalihim" (from their wealth) points to the fact that zakat is taken from various types and categories of wealth: zakat on gold and silver, zakat on livestock, and zakat on agricultural produce.[8] Jurists consider the taking of wealth, in light of the phrase "tutahhiruhum wa tuzakkihim" (to cleanse them and purify them), as a means of purifying the wealth and its owner from impurity.[9] According to Makarim Shirazi, paying zakat purifies the individual from moral and social vices such as worldliness, fosters ethics in individuals like altruism, and also causes societal progress.[10]
Based on the statements of exegetes, this verse is evidence for the permissibility of sending blessings upon someone other than the Prophet (s)[11], and according to some reports, the Prophet (s) said "Allahumma salli 'ala Al Abi Awfa" (O God, send blessings upon the family of Abi Awfa) when receiving zakat from Al Abi Awfa.[12] According to 'Abd Allah Jawadi Amuli, a Shi'i exegete, since the Prophet (s) is an excellent model,[13] one can follow the Prophet's example and send blessings upon others.[14]
Notes
- ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, vol. 35, p. 219.
- ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, vol. 35, p. 219.
- ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, vol. 8, p. 119.
- ↑ Ṭabarsī, Tafsīr Majmaʿ al-Bayān, vol.5, p.102.
- ↑ Ṭabarsī, Tafsīr Majmaʿ al-Bayān, vol.5, p.102.
- ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, vol. 8, p. 9.
- ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, vol. 8, p. 9.
- ↑ Ṭabāṭabāʾī, Tafsīr al-Mīzān, vol. 9, p. 377.
- ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, vol. 35, p. 219.
- ↑ Makārim Shīrāzī, Tafsīr-i Nimūna, vol. 8, p. 118 and 119.
- ↑ Jawādī Āmulī, Tasnīm, vol. 35, p. 231.
- ↑ Fakhr al-Rāzī, al-Tafsīr al-Kabīr, vol. 16, p. 136; Riḍā, Tafsīr al-Manār, vol. 11, p. 21.
- ↑ Qur'an 33:21.
- ↑ Jawādī Āmulī, Tasnīm, vol. 35, p. 231.
References
- Fakhr al-Rāzī, Muḥammad b. ʿUmar. al-Tafsīr al-Kabīr. Lebanon: Dār Iḥyāʾ al-Turāth al-ʿArabī, 3rd edition, 1420 AH.
- Jawādī Āmulī, ʿAbd Allāh. Tafsīr-i Tasnīm. Qom: Isrāʾ, 1st edition, 1394 AH.
- Makārim Shīrāzī, Nāṣir. Tafsīr-i Nimūna. Tehran: Dār al-Kutub al-Islāmiyya, 10th edition, 1371 AH.
- Riḍā, Muḥammad Rashīd. Tafsīr al-Manār. Lebanon: Dār al-Maʿrifa, 1st edition, 1414 AH.
- Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī Tafsīr al-Qurʾān. Lebanon: Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 2nd edition, 1390 AH.
- Ṭabarsī, Faḍl b. al-Ḥasan. Majmaʿ al-Bayān fī Tafsīr al-Qurʾān. Edited by Hāshim Rasūlī and Faḍl Allāh Yazdī Ṭabāṭabāʾī. Tehran: Nāṣir Khusraw, 3rd edition, 1372 AH.