jurists—unless it is held that zakat is obligatory on jewelry. It would also have to be maintained that it may be paid in kind from jewelry of the same kind. As for those who permit this on the basis of its value, valuation during prayer is impossible, and values vary according to circumstances.
The eleventh response is that this verse is like His words:
“Establish prayer, give zakat, and bow with those who bow.”
[Surah al-Baqarah: 43]
This is a command to bow.
Likewise, He says:
“O Mary, be devoutly obedient to your Lord, prostrate yourself, and bow with those who bow.”
[Surah Āl Imrān: 43]
This, too, is a command to bow.
It has been said that this was mentioned to show that they pray in congregation, because one praying in congregation counts as having caught a unit of prayer only by catching its bowing, unlike someone who catches only the prostration, for that unit has passed him by. Catching the standing posture, however, is not required.
In short, the word “and” either introduces a circumstantial clause or serves as a conjunction. Coordination is more common and is the familiar usage in discourse of this kind. His statement is sound (1) only if it introduces a circumstantial clause. For if (2) there (3) is no evidence specifying that interpretation, the argument fails. [How, then, could it stand when the evidence indicates the contrary?!] (4).
The twelfth response is that it is well known and widely transmitted among exegetes, generation after generation, that this verse was revealed to prohibit allying with unbelievers and to command alliance with believers. Some hypocrites, such as Abd Allah ibn Ubayy, used to ally themselves with the Jews and say, “I fear a turn of fortune.” One of the believers—namely, (5) Ubādah ibn al-Sāmit—then said, “I