al-Ma‘ārij

وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ

لِلسَّائِلِ وَالْمَحْرُومِ

وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ

وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ

إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ

24. And those in whose wealth there is a recognized right
25. For the mendicant and the deprived,
26. And those who stand in awe against Divine Recompense,
27. And those who find no deliverance from the torment of their Lord.
28. The torment of their Lord is that before which none can feel secure.

Following a treatment of the establishment of ritual prayers as the best deed and the best state of the believing, the blessed Verses 24 and 25 dealt with those in whose possessions there is some recognized right for the mendicant and the deprived. Thus, they maintain their ties with both the Creator and the created. In this respect, some Qur’an exegetes maintain that

herein implies alms tax (zakat) whose measure is apportioned and it should be paid to the mendicant and the deprived. It is known that the Chapter in question is Meccan and the Divine Decree as to the payment of tax alms had not been revealed in Mecca, or even if it had been revealed, the measure had not been apportioned. Thus, some other exegetes hold that

herein implies something other than alms tax which one feels obliged to pay to the needy. In this respect, a tradition is narrated from Imam Sadiq (as) that upon being asked as to the exegesis of the blessed Verse, he said that it was something other than the alms tax and the blessed Verse concerned those upon whom God Almighty bestowed wealth and they paid one to three thousand of which to help their next of kin and help with the removal of adversity from amongst their people.¹²

Regarding the difference between the mendicant and the deprived, it may be said that the former express their needs and ask for assistance, whereas the latter may not act likewise owing to shame and dignity. It is narrated from Imam Sadiq (as) as saying that the deprived are those who take troubles to earn a living, though they are involved with financial straits.¹³ The blessed Verses 26-28 make a reference to the third and the fourth characteristics of theirs, saying that those who believe in the Day of Recompense and stand in awe against Divine torment, since they find no deliverance from Divine Chastisement. They believe in the Day of Recompense.

In this respect, it may be mentioned that the Arabic present verbal form yusaddiqun reflects progression, implying that they are attentive at all times that the records of past deeds shall be taken into account on that Day. Some Qur’an exegetes hold that the verbal form is indicative of the confirmation of certain acts, namely acting upon obligations and abstaining from committing unlawful acts. However, the contextual meaning of the blessed Verse implies theoretical and practical confirmation.

Since some people may believe in the Day of Recompense but imagine that they shall not be chastised, the blessed Verse is saying that the believers find not deliverance from Divine torments, namely they feel obliged at all times to act upon Divine Commands and regard their righteous good deeds as insignificant and their sins as grave. In this vein, it is narrated from the Commander of the Faithful, Imam ‘Ali (as) that providing his child with admonitions, he said:

"O my child! Stand in awe before God Almighty such that even if you happen to have done all the righteous deeds in this world, He may not accept them and set your hopes on Him, such that even if you have had committed all the sins in this world, He may forgive your sins." ¹⁴

Even the Noble Prophet said:

"No one shall be admitted to Paradise for his deeds.

Upon being asked:

"Even you?"

He replied:

"Yes, even me, unless I will be granted Divine Graciousness."