سُوْرَةُ الْمَعَارِجِ

Surah Al-Ma'aarij (70) — Ayah 24

The Ascending Stairways · Meccan · Juz 29 · Page 569

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وَٱلَّذِينَ فِىٓ أَمْوَٰلِهِمْ حَقٌّ مَّعْلُومٌ ﴿24﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

And those in whose wealth there is a recognised right

Word by Word — Arabic, Transliteration & Meaning

وَٱلَّذِينَ wa-alladhīna And those who
فِىٓ fī in
أَمْوَٰلِهِمْ amwālihim their wealth
حَقٌّۭ ḥaqqun (is) a right
مَّعْلُومٌۭ maʿlūmun known

Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 25,24) {وَ الَّذِيْنَ فِيْۤ اَمْوَالِهِمْ حَقٌّ مَّعْلُوْمٌ … :} From this verse, it is understood that charity and zakat were also obligatory in Makkah, and even there, the believers used to set aside a fixed portion from their wealth, because this surah is Makki. In fact, the polytheists also used to set aside a fixed portion from their crops and livestock for Allah along with their idols. (See An'am: 136) Long before this, Ismail (peace be upon him) also used to command his people to establish prayer and give zakat. (See Maryam: 55) However, the current specific nisab of zakat was prescribed in Madinah; without fulfilling this obligation, a person does not even remain a Muslim. However, the believers strive to spend in the way of Allah beyond this as well; it is up to each individual to decide how much portion he sets aside in His way. Allah deals with him accordingly. In Sahih Muslim, there is an incident of a person whose name was mentioned and the clouds were commanded to water his garden. That person used to divide the income of his garden into three parts, one of which he spent in the way of Allah. [See Muslim: 2984] [ دیکھیے مسلم : ۲۹۸۴ ] The reality is that without spending in the way of Allah, impatience and the meanness of miserliness can never be removed. {’’ الْمَحْرُوْمِ ‘‘} includes those who have no means of livelihood or have lost their capital due to some calamity, and also those who, despite being in need, are not given anything because they do not ask.

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.

24. 1. That is, زکوٰۃ مفروضۃ. According to some, this is general; both obligatory and voluntary charities are included in it.

Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

24. And in whose wealth there is a known right [16].

[16]
It is Permissible to Ask Only for Three Types of People:

By "the one who asks" is not meant the professional beggar. There is no justification for such begging in Islam. The one who asks refers to the person who is truly compelled to ask. Thus, Sayyiduna Qabeesah bin Mukhaariq says that I became a guarantor for someone. Then I came to the Messenger of Allah ﷺ and asked about this matter. He ﷺ said: "Stay here until charity comes to us, then we will command something for you." Then, addressing me, he ﷺ said: "Qabeesah! It is not permissible for anyone to ask except for three people. First, the one who becomes a guarantor and the guarantee falls upon him for which he is not capable; he may ask to the extent of his guarantee, then stop. Second, the one who is struck by a calamity that destroys all his wealth; he may ask to the extent that he can stand on his own feet. And third, the one who is overtaken by hunger, and three trustworthy people from his tribe testify that so-and-so has been afflicted by hunger; it is permissible for him to ask until his need is removed." Then he ﷺ said: "O Qabeesah, it is forbidden for anyone other than these three types of people to ask, and whoever asks and eats besides them is eating what is unlawful." [مسلم۔ کتاب الزکوٰۃ۔ باب من تحل لہ المسئلۃ]

Also, Sayyiduna Abu Hurairah ؓ narrates that the Prophet ﷺ said: "Whoever asks people to increase his wealth, he is in fact asking for burning coals; now it is up to him whether he takes little or much." [بخاری۔ کتاب الوصایا۔ باب تاویل قولہ تعالیٰ من بعد وصیۃ توصون بہا اودین]

And by "deprived" is meant the person who, despite being deserving of asking, hesitates to ask; in our language, he is called "a person who maintains their dignity." In addition, "deprived" also refers to the person who is seeking employment but is unable to find it, or whose earnings are not sufficient to meet his needs, or who is not capable of earning at all, such as the elderly, sick, blind, lame, disabled, etc.
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