not. However, the numerous traditions on the subject limit this to the testimony of a person belonging to the people of the Book, and only to cases when Muslims are not available for witnessing. This is one of the contexts in which a general injunction in the Book is restricted by the prophetic tradition.

(١٩) He it is who produces gardens trellised and untrellised, and the date-palm, and crops of diverse flavors, and the olive and the pomegranate, like and unlike. Eat you of the fruit thereof when it fruits, and pay the due thereof upon the harvest day, and be not prodigal! Lo! God loves not the prodigals. (Q. ٦:١٤١)

The majority of Sunni scholars are of the opinion that the above passage has been abrogated. They mention several reasons for its abrogation.

١. That it was revealed concerning the zakat (obligatory alms), and that its obligatory aspect, according to the generally accepted opinion, was abrogated for items other than wheat, barley, and raisins. Moreover, there is no one among the Companions of the Prophet, both in the first and second generations, who maintains that thezakilt is obligatory for any of the earths produce. However, AbUI:Ianifa and Zafar have adopted the opinion that it is obligatory for items other than firewood, herbs, and reeds.١١٤
٢. The verses ordinance was abrogated by the Sunna, which mentions the tithe (ushr) and the half-tithe [that were collected from Muslim farmers, just as the kharaj was collected from non-Muslim farmers]. This opinion was maintained by al-Suddi and Anas b. Malik, and has been ascribed to Ibn Abbas and Mui)ammad b. al‌ I:Ianafiyya.١١٥
٣. The context of the passage is not the zakat; moreover, the obligation to give some‌ thing from ones goods was abrogated by the obligation of the zakat. This opinion was held by Ikrima and al-I;>ai)l)ak, and was ascribed also to SaId b. Jubayr.١١٦

The truth is that the view that the purport of the verse was abrogated is not valid. There are several reasons for that.
First, numerous traditions, reported on the authority of the Imams, indicate that
the payable "due" mentioned in the verse is not the zakat, and that the ruling is still applicable and has not been abrogated. Amorig these traditions is one mentioned by al-Kulayni, whose chain of transmission is traced back to Muawiya b. al-l:lajjaj, who said:

I heard the Imam al- adiq
two kinds of payments are due: One is taken from you and one you pay yourself." I asked the Imam, "What kind is taken from me and what kind is the one that I pay?" The Imam replied, "That which is taken from you is the ushr(tithe) and the half-ushr. As for what you pay, it is what God intended when He said, And pay the due thereof upon the harvest day."il٧

Ibn Mardawayh relates, on the authority of Abil SaId al-Khudari, that the Prophet said, about the same passage, "[Pay the due on] that which has fallen from the spike [of the grain at the harvest time]."aS
Second, the "Silrat al-Anam" [sura ٦] was revealed in Mekka all at once. Many traditions speak of this-among them is one reported by al-Kulayni, tracing his trans‌ mission back to al-I:Iasan b. Ali b. Aba I:Iamza. He said: