Surah zariyat ayat 19 Tafsir Quran 51:19

﴿وَفِي أَمْوَالِهِمْ حَقٌّ لِّلسَّائِلِ وَالْمَحْرُومِ﴾
[ الذاريات: 19]

51:19 And from their properties was [given] the right of the [needy] petitioner and the deprived.

and there was a share in their wealth assigned for the beggar and the deprived the latter being the one who does not beg because of his self-restraint.

And they apportioned a determinate share of their wealth to distribute among the needy who make requests for aid, and among those without the means of bare subsistence and among the faint souls past corporal toil

Qualities of Those Who have Taqwa and Their Reward Allah the Exalted informs about those who have Taqwa, that on the Day of their Return they will be amidst gardens and springs.
To the contrary the miserable ones will be amidst torment, punishment, fire and chains.
Allah said, ءَاخِذِينَ مَآ ءَاتَـهُمْ رَبُّهُمْ ( Taking joy in the things which their Lord has given them. ) His statement; ءَاخِذِينَ ( Taking ) describes the state of the people of Taqwa in the midst of gardens and springs.
They will receive what their Lord gives them, meaning, delight, happiness and favors.
Allah the Exalted and Most Honored said, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ ( Verily, they were before that ), in the life of the world, مُحْسِنِينَ ( gooddoers ) As He said: كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ ( Eat and drink at ease for that which you have sent on before you in days past! )( 69:24 ) Allah the Exalted described the good acts that they performed, كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ ( They used to sleep but little at night. ) The scholars of Tafsir have two opinions about this: The First Opinion The first is that, they used to spend a little part of every night awake.
Ibn `Abbas said, "Every night, they would worship Allah, even during a little part of the night." Qatadah narrated that Mutarrif bin `Abdullah said, "Hardly a night would pass by them that they did not pray to Allah the Exalted and Most Honored, either in the beginning, or the middle of it." Mujahid said, "Only a few nights, if any, would they sleep through the night until the morning without praying Tahajjud." Qatadah said similarly.
Anas bin Malik and Abu Al-`Aliyah said, "They used to pray between Al-Maghrib and Al-`Isha'." The Second Opinion They used to spend a little part of the night in sleep.
This was preferred by Ibn Jarir.
Al-Hasan Al-Basri said: كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ ( They used to sleep but little by night ), "They performed voluntary night prayer and would not sleep during the night except a little.
They were active and would continue until they were seeking forgiveness right before dawn." `Abdullah bin Salam said, "When the Messenger of Allah ﷺ arrived at Al-Madinah, people quickly gathered around him and I was among them.
When I saw his face, I knew that it was not the face of a liar.
The first statement I heard from him was,
«يَا أَيُّهَا النَّاسُ أَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَأَفْشُوا السَّلَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الْجَنَّةَ بِسَلَام»
( O people! Feed with food, keep relations to kith and kin, spread the Salam, pray at night while people are asleep, and you will enter Paradise in peace. )" Imam Ahmad recorded that `Abdullah bin `Umar said that the Messenger of Allah ﷺ said,
«إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَى ظَاهِرُهَا مِنْ بَاطِنِهَا وَبَاطِنُهَا مِنْ ظَاهِرِهَا»
( Verily, there are lofty rooms in Paradise in which their outside can be seen from inside and their inside from the outside. ) Abu Musa Al-Ash`ari said, "Who are they for, O Allah's Messenger" He said,
«لِمَنْ أَلَانَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَبَاتَ للهِ قَائِمًا وَالنَّاسُ نِيَام»
( For those who use soft speech, feed food and spend the night in voluntary prayer while people are asleep. ) Allah said: وَبِالاٌّسْحَـرِ هُمْ يَسْتَغْفِرُونَ ( And in the hours before dawn, they were asking for forgiveness. ) Mujahid and several others said: "They were performing Salah." Others said that they would stand in prayer during the night and delayed asking Allah for forgiveness until the latter hours before dawn.
As Allah, the Exalted the Blessed, said; وَالْمُسْتَغْفِرِينَ بِالاٌّسْحَارِ ( And those who seek forgiveness during the last hours of the night. )( 3:17 ); This is because it is better if asking for forgiveness is done while praying.
It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ تَعَالَى يَنْزِلُ كُلَّ لَيْلَةٍ إِلَى سَمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الْأَخِيرُ، فَيَقُولُ: هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ.
هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ.
هَلْ مِنْ سَائِلٍ فَيُعْطَى سُؤْلَهُ؟ حَتْى يَطْلُعَ الْفَجْر»
( Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains.
He says, "Is there anyone who is repenting so that I may accept his repentance Is there anyone seeking forgiveness, so that I may forgive him Is there anyone asking of Me, so that I may grant him his request" until Fajr begins. ) Many of the scholars of Tafsir said that when the Prophet Ya`qub said to his sons: سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّى ( I will ask my Lord for forgiveness for you )( 12:98 ), he delayed doing so until the hours before dawn.
Allah the Exalted and Most Honored said, وَفِى أَمْوَلِهِمْ حَقٌّ لَّلسَّآئِلِ وَالْمَحْرُومِ ( And in their wealth there was the right of the Sa'il and the Mahrum. ) After Allah mentioned their quality of performing prayer, He then mentioned their quality of spending in charity and acts of compassion and kindness, وَفِى أَمْوَلِهِمْ حَقٌّ ( And in their wealth there was the right ), a designated part which they dedicated to the Sa'il and Mahrum.
The Sa'il is the poor who begs others, and he has a due right.
As for the Mahrum, Ibn `Abbas and Mujahid said, "He is the poor person who does not receive a stipend." Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession.
The Mother of the faithful, `A'ishah may Allah be pleased with her, said about the Mahrum, "He is the displaced, the one who does not have a profession to easily earn an income from." Qatadah and Az-Zuhri: "The Mahrum is the one who does not ask the people for anything." Az-Zuhri added that the Messenger of Allah ﷺ said,
«لَيْسَ الْمِسْكِينُ بِالطَّوَّافِ الَّذِي تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْه»
( The poor (Miskin ) is not the one who goes round to the people and asks them for a mouthful or two or a date or two.
But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration. Allah's Signs on the Earth and in Mankind Allah the Exalted and the Blessed said next, وَفِى الاٌّرْضِ ءَايَـتٌ لِّلْمُوقِنِينَ ( And on the earth are signs for those who have faith with certainty. ) Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability.
These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans.
He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery.
Allah put every organ in their bodies in its rightful place where they most need it to be.
So He said؛ وَفِى أَنفُسِكُمْ أَفَلاَ تُبْصِرُونَ ( And also in yourselves.
Will you not then see ) Qatadah commented, "He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship." Allah the Exalted said next, وَفِى السَّمَآءِ رِزْقُكُمْ ( And in the heaven is your provision, ) meaning, rain, وَمَا تُوعَدُونَ ( and that which you are promised. ) meaning Paradise.
This was said by Ibn `Abbas, Mujahid and several others.
Allah said: فَوَرَبِّ السَّمَآءِ وَالاٌّرْضِ إِنَّهُ لَحَقٌّ مِّثْلَ مَآ أَنَّكُمْ تَنطِقُونَ ( Then by the Lord of the heaven and the earth, it is the truth, just as you can speak. ) Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur.
Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu`adh used to say: "What I am saying is as true as your being here."

(51:19) and in their wealth there was a rightful share for him who would ask and for the destitute. *17

And from their properties was [given] the meaning

*17) In other words, on the one hand, they recognized the right of their Lord and duly discharged it; on the other, they did not think that whatever AIIah had given them, whether little or much, was wholly their own and their children's right, but they had the sense that in their possessions there was the right and share of every such person who was indigent and needy.
They did not render help to the people as a charity so as to earn their gratitude for the favor done, but they regarded it as the people's right and discharged it as their own duty.
Then their this service to mankind was not only confined to those who came to them for seeking help as beggars but anyone about whom they came to know that he had been left destitute, they would become anxious to render him necessary help of their own accord.
There was no orphan who might have been left helpless, no widow who might have had no bread-winner, no disabled person who might be unable to earn a living, no one who might have lost his job, or whose taming might not be sufficing his needs, nobody who might have been hit by a calamity and might be unable to compensate for the loss by himself, in short, there was no needy one whose condition they might have known and yet might have withheld their help when they could have rendered him necessary help and support.

The following are the three qualities on the basis of which AIlah regards them as the righteous doers of good, and says that these very qualities have made them worthy of Paradise; ( l ) That they believed in the Hereafter and refrained from every act and conduct which Allah and His Messenger had stated to be disastrous for the life-after-death; ( 2 ) that they exeted their utmost to do full justice to the service of Allah and still sought Allah's forgiveness instead of exulting at their acts of piety; and ( 3 ) that they served Allah's servants not as a favour to them but as their own duty and their right due from them.
'
Here, one should also know and understand another thing; The right of the needy ones that has been mentioned here in the wealth of the believers does not imply the zakat, which has been imposed as religious duty on them.
But this is the right that a well-.to-do believer himself feels there is in his possessions of the needy even after he has paid off the zakat, and he discharges it willingly even if it has not been made obligatory by the Shari'ah.
lbn 'Abbas, Mujahid, Zaid bin Aslam and other scholars have understood this very meaning of this verse.
In tact, the real spirit of this Divine Command is that a pious and virtuous person is never involved in the misunderstanding that he has become relieved of his duty of discharging the right of Allah and His servants that there was in his possessions after he has paid the zakat, and now he is not bound to help every needy and destitute person whom he comes across.
Contrary to this, every servant of AIIah, who is really pious and righteous, remains ever ready to do whatever good he can willingly, does not let slip any opportunity when he could do some good to the people in the world.
He is not of the way of thinking that he has done whatever good he had been enjoined w do and now no more good is required to be done by him.
The one who has recognized the true value of goodness, does not perform it as a burden but tries to cam more and more of it, greedily as a bargain to his own advantage, in his own interest.

 

Qualities of Those Who have Taqwa and Their Reward Allah the Exalted informs about those who have Taqwa, that on the Day of their Return they will be amidst gardens and springs.
To the contrary the miserable ones will be amidst torment, punishment, fire and chains.
Allah said, ءَاخِذِينَ مَآ ءَاتَـهُمْ رَبُّهُمْ ( Taking joy in the things which their Lord has given them. ) His statement; ءَاخِذِينَ ( Taking ) describes the state of the people of Taqwa in the midst of gardens and springs.
They will receive what their Lord gives them, meaning, delight, happiness and favors.
Allah the Exalted and Most Honored said, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ ( Verily, they were before that ), in the life of the world, مُحْسِنِينَ ( gooddoers ) As He said: كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ ( Eat and drink at ease for that which you have sent on before you in days past! )( 69:24 ) Allah the Exalted described the good acts that they performed, كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ ( They used to sleep but little at night. ) The scholars of Tafsir have two opinions about this: The First Opinion The first is that, they used to spend a little part of every night awake.
Ibn `Abbas said, "Every night, they would worship Allah, even during a little part of the night." Qatadah narrated that Mutarrif bin `Abdullah said, "Hardly a night would pass by them that they did not pray to Allah the Exalted and Most Honored, either in the beginning, or the middle of it." Mujahid said, "Only a few nights, if any, would they sleep through the night until the morning without praying Tahajjud." Qatadah said similarly.
Anas bin Malik and Abu Al-`Aliyah said, "They used to pray between Al-Maghrib and Al-`Isha'." The Second Opinion They used to spend a little part of the night in sleep.
This was preferred by Ibn Jarir.
Al-Hasan Al-Basri said: كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ ( They used to sleep but little by night ), "They performed voluntary night prayer and would not sleep during the night except a little.
They were active and would continue until they were seeking forgiveness right before dawn." `Abdullah bin Salam said, "When the Messenger of Allah ﷺ arrived at Al-Madinah, people quickly gathered around him and I was among them.
When I saw his face, I knew that it was not the face of a liar.
The first statement I heard from him was, «يَا أَيُّهَا النَّاسُ أَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَأَفْشُوا السَّلَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الْجَنَّةَ بِسَلَام» ( O people! Feed with food, keep relations to kith and kin, spread the Salam, pray at night while people are asleep, and you will enter Paradise in peace. )" Imam Ahmad recorded that `Abdullah bin `Umar said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَى ظَاهِرُهَا مِنْ بَاطِنِهَا وَبَاطِنُهَا مِنْ ظَاهِرِهَا» ( Verily, there are lofty rooms in Paradise in which their outside can be seen from inside and their inside from the outside. ) Abu Musa Al-Ash`ari said, "Who are they for, O Allah's Messenger" He said, «لِمَنْ أَلَانَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَبَاتَ للهِ قَائِمًا وَالنَّاسُ نِيَام» ( For those who use soft speech, feed food and spend the night in voluntary prayer while people are asleep. ) Allah said: وَبِالاٌّسْحَـرِ هُمْ يَسْتَغْفِرُونَ ( And in the hours before dawn, they were asking for forgiveness. ) Mujahid and several others said: "They were performing Salah." Others said that they would stand in prayer during the night and delayed asking Allah for forgiveness until the latter hours before dawn.
As Allah, the Exalted the Blessed, said; وَالْمُسْتَغْفِرِينَ بِالاٌّسْحَارِ ( And those who seek forgiveness during the last hours of the night. )( 3:17 ); This is because it is better if asking for forgiveness is done while praying.
It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah ﷺ said, «إِنَّ اللهَ تَعَالَى يَنْزِلُ كُلَّ لَيْلَةٍ إِلَى سَمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الْأَخِيرُ، فَيَقُولُ: هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ.
هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ.
هَلْ مِنْ سَائِلٍ فَيُعْطَى سُؤْلَهُ؟ حَتْى يَطْلُعَ الْفَجْر» ( Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains.
He says, "Is there anyone who is repenting so that I may accept his repentance Is there anyone seeking forgiveness, so that I may forgive him Is there anyone asking of Me, so that I may grant him his request" until Fajr begins. ) Many of the scholars of Tafsir said that when the Prophet Ya`qub said to his sons: سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّى ( I will ask my Lord for forgiveness for you )( 12:98 ), he delayed doing so until the hours before dawn.
Allah the Exalted and Most Honored said, وَفِى أَمْوَلِهِمْ حَقٌّ لَّلسَّآئِلِ وَالْمَحْرُومِ ( And in their wealth there was the right of the Sa'il and the Mahrum. ) After Allah mentioned their quality of performing prayer, He then mentioned their quality of spending in charity and acts of compassion and kindness, وَفِى أَمْوَلِهِمْ حَقٌّ ( And in their wealth there was the right ), a designated part which they dedicated to the Sa'il and Mahrum.
The Sa'il is the poor who begs others, and he has a due right.
As for the Mahrum, Ibn `Abbas and Mujahid said, "He is the poor person who does not receive a stipend." Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession.
The Mother of the faithful, `A'ishah may Allah be pleased with her, said about the Mahrum, "He is the displaced, the one who does not have a profession to easily earn an income from." Qatadah and Az-Zuhri: "The Mahrum is the one who does not ask the people for anything." Az-Zuhri added that the Messenger of Allah ﷺ said, «لَيْسَ الْمِسْكِينُ بِالطَّوَّافِ الَّذِي تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْه» ( The poor (Miskin ) is not the one who goes round to the people and asks them for a mouthful or two or a date or two.
But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration. Allah's Signs on the Earth and in Mankind Allah the Exalted and the Blessed said next, وَفِى الاٌّرْضِ ءَايَـتٌ لِّلْمُوقِنِينَ ( And on the earth are signs for those who have faith with certainty. ) Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability.
These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans.
He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery.
Allah put every organ in their bodies in its rightful place where they most need it to be.
So He said؛ وَفِى أَنفُسِكُمْ أَفَلاَ تُبْصِرُونَ ( And also in yourselves.
Will you not then see ) Qatadah commented, "He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship." Allah the Exalted said next, وَفِى السَّمَآءِ رِزْقُكُمْ ( And in the heaven is your provision, ) meaning, rain, وَمَا تُوعَدُونَ ( and that which you are promised. ) meaning Paradise.
This was said by Ibn `Abbas, Mujahid and several others.
Allah said: فَوَرَبِّ السَّمَآءِ وَالاٌّرْضِ إِنَّهُ لَحَقٌّ مِّثْلَ مَآ أَنَّكُمْ تَنطِقُونَ ( Then by the Lord of the heaven and the earth, it is the truth, just as you can speak. ) Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur.
Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu`adh used to say: "What I am saying is as true as your being here."

( And in their wealth the beggar ) who asks from people ( the outcast ) he who does not beg from people nor is he given and nor do people realise he is in need; it is also said that the outcast means: the one whose wage and spoils are denied; and it is said that this means: the one who has a trade but whose life is hard and cannot earn his day’s sufficiency ( had due share ) had an acknowledged right.

And in their properties there was the right of the beggar, and the Mahrum (the poor who does not ask the others).

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