سُوْرَةُ الْاَنْعَامِ
Surah Al-An'aam (6) — Ayah 141
۞ وَهُوَ ٱلَّذِىٓ أَنشَأَ جَنَّـٰتٍ مَّعْرُوشَـٰتٍ وَغَيْرَ مَعْرُوشَـٰتٍ وَٱلنَّخْلَ وَٱلزَّرْعَ مُخْتَلِفًا أُكُلُهُۥ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُتَشَـٰبِهًا وَغَيْرَ مُتَشَـٰبِهٍ ۚ كُلُوا۟ مِن ثَمَرِهِۦٓ إِذَآ أَثْمَرَ وَءَاتُوا۟ حَقَّهُۥ يَوْمَ حَصَادِهِۦ ۖ وَلَا تُسْرِفُوٓا۟ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْرِفِينَ ﴿141﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And it is He Who produces gardens trellised and untrellised, and date-palms, and crops of different shape and taste (their fruits and their seeds) and olives, and pomegranates, similar (in kind) and different (in taste). Eat of their fruit when they ripen, but pay the due thereof (its Zakât according to Allâh’s Orders 1/10th or 1/20th) on the day of its harvest, and waste not by extravagance. Verily, He likes not Al-Musrifûn (those who waste by extravagance),
Word by Word — Arabic, Transliteration & Meaning
۞ وَهُوَ
wahuwa
And He
ٱلَّذِىٓ
alladhī
(is) the One Who
أَنشَأَ
ansha-a
produced
جَنَّـٰتٍۢ
jannātin
gardens
مَّعْرُوشَـٰتٍۢ
maʿrūshātin
trellised
وَغَيْرَ
waghayra
and other than
مَعْرُوشَـٰتٍۢ
maʿrūshātin
trellised
وَٱلنَّخْلَ
wal-nakhla
and the date-palm
وَٱلزَّرْعَ
wal-zarʿa
and the crops
مُخْتَلِفًا
mukh'talifan
diverse
أُكُلُهُۥ
ukuluhu
(are) its taste
وَٱلزَّيْتُونَ
wal-zaytūna
and the olives
وَٱلرُّمَّانَ
wal-rumāna
and the pomegranates
مُتَشَـٰبِهًۭا
mutashābihan
similar
وَغَيْرَ
waghayra
and other than
مُتَشَـٰبِهٍۢ ۚ
mutashābihin
similar
كُلُوا۟
kulū
Eat
مِن
min
of
ثَمَرِهِۦٓ
thamarihi
its fruit
إِذَآ
idhā
when
أَثْمَرَ
athmara
it bears fruit
وَءَاتُوا۟
waātū
and give
حَقَّهُۥ
ḥaqqahu
its due
يَوْمَ
yawma
(on the) day
حَصَادِهِۦ ۖ
ḥaṣādihi
(of) its harvest
وَلَا
walā
And (do) not
تُسْرِفُوٓا۟ ۚ
tus'rifū
(be) extravagant
إِنَّهُۥ
innahu
Indeed, He
لَا
lā
(does) not
يُحِبُّ
yuḥibbu
love
ٱلْمُسْرِفِينَ
l-mus'rifīna
the ones who are extravagant
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
141. 1 The root of معروشات is عرش, which means to elevate and to raise. By معروشات is meant those vines of some trees that are made to climb on trellises (shelters, walls, etc.), such as grapevines and some vegetable vines. And غیر معروشات are those trees whose vines are not made to climb upwards but rather spread on the ground, like the vines of melon and watermelon, trees, and date palms, and crops, whose tastes differ from one another, and olives and pomegranates—all of these are created by Allah.
141. 2 For this, see the footnote of verse 99.
141. 3 That is, when you harvest the grain from the crop and clean it, and when you pluck the fruit from the trees, then pay its due. According to the scholars, the due means voluntary charity, and according to some, it means obligatory charity, i.e., ‘ushr, one-tenth if the land is irrigated by rain, and half of ‘ushr, i.e., one-twentieth, if the land is irrigated by well, tube well, or canal water.
141. 4 That is, do not exceed the limits even in charity and almsgiving, lest you yourself become needy in the future. Some say this relates to the authorities, i.e., do not exceed the limits in the collection of charity and zakat, and Imam Ibn Kathir says that according to the context of the verse, it seems more correct that do not be extravagant in eating, because overeating is harmful to both the mind and the body. In other places as well, Allah has forbidden extravagance in eating and drinking, which makes it clear that moderation is very necessary even in eating and drinking, and exceeding this is disobedience to Allah. Nowadays, Muslims have made this extravagance a symbol of displaying their wealth.
141. 5 Therefore, extravagance is not liked in anything, neither in giving charity and alms nor in anything else; moderation and balance are required and beloved in everything, and this has been emphasized.
141. 2 For this, see the footnote of verse 99.
141. 3 That is, when you harvest the grain from the crop and clean it, and when you pluck the fruit from the trees, then pay its due. According to the scholars, the due means voluntary charity, and according to some, it means obligatory charity, i.e., ‘ushr, one-tenth if the land is irrigated by rain, and half of ‘ushr, i.e., one-twentieth, if the land is irrigated by well, tube well, or canal water.
141. 4 That is, do not exceed the limits even in charity and almsgiving, lest you yourself become needy in the future. Some say this relates to the authorities, i.e., do not exceed the limits in the collection of charity and zakat, and Imam Ibn Kathir says that according to the context of the verse, it seems more correct that do not be extravagant in eating, because overeating is harmful to both the mind and the body. In other places as well, Allah has forbidden extravagance in eating and drinking, which makes it clear that moderation is very necessary even in eating and drinking, and exceeding this is disobedience to Allah. Nowadays, Muslims have made this extravagance a symbol of displaying their wealth.
141. 5 Therefore, extravagance is not liked in anything, neither in giving charity and alms nor in anything else; moderation and balance are required and beloved in everything, and this has been emphasized.
