(102–103) “There are others who have acknowledged their sins. They mixed a righteous deed with another that was evil. It may be that Allah will turn to them in mercy. Indeed, Allah is All-Forgiving, Most Merciful. * Take from their wealth a charity by which you purify them and cause them to grow, and pray for them. Indeed, your prayer is a source of reassurance for them. Allah is All-Hearing, All-Knowing.”
Allah, exalted is He, says: “There are others”—from among the people of Medina and its surroundings, and indeed from throughout the Muslim lands—“who have acknowledged their sins”; that is, they admitted them, regretted them, sought to repent of them, and endeavored to cleanse themselves of their stains.
“They mixed a righteous deed with another that was evil.” A deed cannot be righteous unless the servant possesses the foundation of monotheism and faith that delivers him from disbelief and associating partners with Allah, for this is a prerequisite of every righteous deed. These people mixed righteous deeds with evil ones by daring to commit some prohibited acts and falling short in some obligations, while acknowledging this and hoping that Allah would forgive them. Thus, regarding them, “It may be that Allah will turn to them in mercy.” Allah’s turning to His servant in mercy takes two forms: first, enabling him to repent; and second, accepting his repentance once he has made it.
“Indeed, Allah is All-Forgiving, Most Merciful.” Forgiveness and mercy are His attributes, and no created being is untouched by them. Indeed, neither the upper nor the lower realm could subsist without them. Were Allah to take people to account for their wrongdoing, He would not leave a single creature upon the earth.
“Indeed, Allah holds the heavens and the earth lest they cease. Were they to cease, no one after Him could hold them. Indeed, He is Most Forbearing, All-Forgiving.”
Part of His forgiveness is that when those who have transgressed against themselves and spent their lives committing evil deeds repent to Him and return to Him—even if only the slightest interval before death—He pardons them and overlooks their evil deeds. This verse indicates (1) that a person who mixes good and evil, acknowledges his sins, and regrets them, yet has not made sincere repentance, remains between fear and hope and is closer to salvation.
As for one who mixes good and evil but neither acknowledges nor regrets his past conduct and instead persists in sin, there is the gravest cause to fear for him.
Allah, exalted is He, commanded His Messenger and those who act in his stead to do that which purifies the believers and perfects their faith: “Take from their wealth a charity,” meaning the prescribed zakāt, “by which you purify them and cause them to grow”; that is, purify them of sins and base character traits.
“And cause them to grow” means fostering their growth, enhancing their noble character and righteous deeds, increasing their reward in this world and the Hereafter, and causing their wealth to grow.
“And pray for them” means supplicate for them—for the believers generally, and especially when they hand over the zakāt due on their wealth.
“Indeed, your prayer is a source of reassurance for them”; that is, it brings reassurance to their hearts and joy to them. “Allah is All-Hearing” of your supplication—with hearing that entails response and acceptance—and “All-Knowing” of His servants’ circumstances and intentions. He therefore recompenses everyone for his deeds and in proportion to his intention. The Prophet (peace and blessings be upon him) would comply with Allah’s command, instruct the people to give charity, and dispatch his agents to collect it. Whenever someone brought him his charity, he would supplicate for him and invoke blessings upon him.
This verse therefore indicates that zakāt is obligatory on all forms of wealth. This is evident when assets are held for trade, since such assets are made to grow and are used to earn income. It is therefore just that the poor be supported from them through payment of the zakāt Allah has imposed upon them.
As for property other than trade goods, if it is productive—such as grain, fruit, and livestock kept for growth, milk, and breeding—zakāt is due on it; otherwise, it is not. When property is held for personal use, it is not comparable to property that people customarily treat as capital and from which they seek financial returns. Rather, holding it for personal use or similar purposes removes it from the category of wealth in this sense.
The verse also teaches that a servant cannot attain purification and growth until he pays the zakāt due on his wealth, and nothing can take its place except actually paying it, because purification and growth depend upon its payment.
It also establishes that it is recommended for the ruler or his deputy to invoke blessings upon a person who pays his zakāt. This should be done aloud so that the giver hears it and is reassured by it.
It may further be inferred that a believer should be gladdened through gentle words, supplication on his behalf, and similar things that bring reassurance and tranquility to his heart. Likewise, anyone who spends in charity or performs a righteous deed should be encouraged through supplication, praise, and the like.