70:25 Al-Ma'aarij (The Ascending Stairways)

{ لِلسَّائِلِ } الذي يتعرض للسؤال { وَالْمَحْرُومِ } وهو المسكين الذي لا يسأل الناس فيعطوه، ولا يفطن له فيتصدق عليه.

" للسائل والمحروم" السائل الذي يسأل الناس لفاقته; قاله ابن عباس وسعيد بن المسيب وغيرهما. "والمحروم" الذي حرم المال. واختلف في تعيينه; فقال ابن عباس وسعيد بن المسيب وغيرهما: المحروم المحارف الذي ليس له في الإسلام سهم. وقالت عائشة رضي الله عنها: المحروم المحارف الذي لا يتيسر له مكسبه; يقال: رجل محارف بفتح الراء أي محدود محروم, وهو خلاف قولك مبارك. وقد حورف كسب فلان إذا شدد عليه في معاشه كأنه ميل برزقه عنه. وقال قتادة والزهري: المحروم المتعفف الذي لا يسأل الناس شيئا ولا يعلم بحاجته. وقال الحسن ومحمد ابن الحنفية: المحروم الذي يجيء بعد الغنيمة وليس له فيها سهم. روي أن النبي صلى الله عليه وسلم بعث سرية فأصابوا وغنموا فجاء قوم بعد ما فرغوا فنزلت هذه الآية "وفي أموالهم". وقال عكرمة: المحروم الذي لا يبقى له مال. وقال زيد بن أسلم: هو الذي أصيب ثمره أو زرعه أونسل ماشيته. وقال القرظي: المحروم الذي أصابته الجائحة ثم قرأ "إن لمغرمون. بل نحن محرومون" نظيره في قصة أصحاب الجنة حيث قالوا: "بل نحن محرومون" [القلم: 27] وقال أبو قلابة: كان رجل من أهل اليمامة له مال فجاء سيل فذهب بماله, فقال رجل من أصحابه: هذا المحروم فأقسموا له. وقيل: إنه الذي يطلب الدنيا وتدبر عنه. وهو يروى عن ابن عباس أيضا. وقال عبد الرحمن بن حميد: المحروم المملوك. وقيل: إنه الكلب; روي أن عمر بن عبد العزيز كان في طريق مكة, فجاء كلب فانتزع عمر رحمه الله كتف شاة فرمى بها إليه وقال: يقولون إنه المحروم. وقيل: إنه من وجبت نفقته بالفقر من ذوي الأنساب; لأنه قد حرم كسب نفسه حتى وجبت نفقته في مال غيره. وروى ابن وهب عن مالك: أنه الذي يحرم الرزق, وهذا قول حسن; لأنه يعم جميع الأقوال. وقال الشعبي: لي اليوم سبعون سنة منذ أحتلمت أسأل عن المحروم فما أنا اليوم بأعلم مني فيه يومئذ. رواه شعبة عن عاصم الأحول عن الشعبي. وأصله في اللغة الممنوع; من الحرمان وهو المنع. علقمة: ومطعم الغنم يوم الغنم مطعمه أنى توجه والمحروم محروم وعن أنس أن النبي صلى الله عليه وسلم قال: (ويل للأغنياء من الفقراء يوم القيامة يقولون ربنا ظلمونا حقوقنا التي فرضت لنا عليهم فيقول الله تعالى وعزتي وجلالي لأقربنكم ولأبعدنهم) ثم تلا رسول الله صلى الله عليه وسلم "وفي أموالهم حق للسائل والمحروم" ذكره الثعلبي.

Man is Impatient Allah informs about man and his inclination to corrupt his behavior.

Allah says,

إِنَّ الإِنسَـنَ خُلِقَ هَلُوعاً

(Verily, man was created very impatient;) Then, Allah explains this statement by saying,

إِذَا مَسَّهُ الشَّرُّ جَزُوعاً

(Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it.

وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعاً

(And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu `Abdur-Rahman informed them that Musa bin `Ali bin Rabah told them that he heard his father narrating from `Abdul-`Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said,

«شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِع»

(The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from `Abdullah bin Al-Jarrah on the authority of Abu `Abdur-Rahman Al-Muqri', and this is the only Hadith through `Abdul-`Aziz with him.

The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their P

Then Allah says,

إِلاَّ الْمُصَلِّينَ

(Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him -- and these are those people who perform Salah.

الَّذِينَ هُمْ عَلَى صَلاَتِهِمْ دَآئِمُونَ

(Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas`ud, Masruq and Ibrahim An-Nakha`i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement,

قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ

(Successful indeed are the believers. Those who with their Salah are Khashi`un.) (23:1-2) This was said by `Uqbah bin `Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of `A'ishah that the Messenger of Allah ﷺ said,

«أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَل»

(The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says,

وَالَّذِينَ فِى أَمْوَلِهِمْ حَقٌّ مَّعْلُومٌ - لِّلسَّآئِلِ وَالْمَحْرُومِ

(And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement,

وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ

(And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says,

وَالَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ

(And those who fear the torment of their Lord. ) meaning, they are fearful and dreadful.

إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ

(Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says,

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَـفِظُونَ

(And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says,

إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ

(Except from their wives or their right hand possessions) meaning, from their female slaves.

إِلاَّ عَلَى أَزْوَجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَى وَرَآءَ ذلِكَ فَأُوْلَـئِكَ هُمُ الْعَادُونَ

(for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said,

وَالَّذِينَ هُمْ لاًّمَـنَـتِهِمْ وَعَهْدِهِمْ رَعُونَ

(And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith,

«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَان»

(The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states,

«إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَر»

(When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement,

وَالَّذِينَ هُمْ بِشَهَـدَتِهِم قَائِمُونَ

(And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah,

وَمَن يَكْتُمْهَا فَإِنَّهُ ءَاثِمٌ قَلْبُهُ

(Who hides it, surely, his heart is sinful.) (2:283) Then Allah says,

وَالَّذِينَ هُمْ عَلَى صَلاَتِهِمْ يُحَافِظُونَ

(And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun),

أُوْلَـئِكَ هُمُ الْوَرِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ

(These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.) (23:10-11) And He says here,

أُوْلَـئِكَ فِى جَنَّـتٍ مُّكْرَمُونَ

(Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

فَمَالِ الَّذِينَ كَفَرُواْ قِبَلَكَ مُهْطِعِينَ - عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ - أَيَطْمَعُ كُلُّ امْرِىءٍ مِّنْهُمْ أَن يُدْخَلَ جَنَّةَ نَعِيمٍ - كَلاَّ إِنَّا خَلَقْنَـهُم مِّمَّا يَعْلَمُونَ

for the beggar and the deprived the latter being the one who refrains from begging and thus becomes deprived

Rates of Zakah are Specified by Allah

وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ (and those in whose riches there is a specified right...70:24). This verse shows that the quantifications of Zakah have been fixed by Allah. The details are recorded in authentic ahadith. These quantifications, whether relating to the nisab (the minimum limit on which Zakah is payable) or to the rate of payment, being fixed by Allah Ta` ala cannot be changed by anyone at any time.