whenever Yazīd ibn Habīb went out to pray, he took something to give in charity before the prayer, even if he could find nothing but onions.

Al-Hasan explained the words,

“Successful indeed is the one who purifies himself,”

as referring to one whose deeds are pure. Abū al-Ahwas said: “Purification in all matters.” Al-Zajjāj said: “He purifies himself by obeying Allah, Mighty and Majestic.” The word zākī denotes growth and abundance.

They offered similar explanations of His words:

“And woe to those who associate partners with Allah, who do not give zakat.”

Ibn ‘Abbās said: “They do not testify that there is no deity worthy of worship except Allah.” Mujāhid said: “They do not purify their deeds,” meaning that their deeds are not pure. It was also said: “They do not purify them through sincere devotion.” It seems that he meant—and Allah knows best—those who act to be seen by others, for this is a form of associating partners with Allah.

Al-Hasan explained it as: “They neither believe in zakat nor acknowledge it.” Al-Dahhāk said: “They neither give charity nor spend in obedience to Allah.” Ibn al-Sā’ib said: “They do not pay zakat on their wealth.” He said: “They used to perform Hajj and ‘umrah, but did not pay zakat.”

The correct understanding is that the verse encompasses everything through which a person purifies himself, including affirming Allah’s oneness and performing righteous deeds. It is like His words:

“Would you be willing to purify yourself?”

and His words:

“Successful indeed is the one who purifies himself.”

The obligatory alms had not yet been prescribed when this verse was revealed.

If it is objected that “give” is a transitive verb, the answer is that this resembles His words:

“Then, if they were asked to lapse into disbelief, they would readily do so.”

It was stated before this that