وَالذَّارِيَاتِ ذَرْوًا
CONSIDER the winds that scatter the dust far and wide, (1)
فَالْحَامِلَاتِ وِقْرًا
and those that carry the burden [of heavy clouds], (2)
فَالْجَارِيَاتِ يُسْرًا
and those that speed along with gentle ease, (3)
فَالْمُقَسِّمَاتِ أَمْرًا
and those that apportion [the gift of life] at [God's] behest! (4)
إِنَّمَا تُوعَدُونَ لَصَادِقٌ
Verily, that which you are promised is true indeed, (5)
وَإِنَّ الدِّينَ لَوَاقِعٌ
and, verily, judgment is bound to come! (6)
وَالسَّمَاءِ ذَاتِ الْحُبُكِ
CONSIDER the firmament full of starry paths! (7)
إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ
Verily, [O men,] you are deeply at variance as to what to believe: (8)
يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
perverted in his views thereon is he who would deceive himself! (9)
قُتِلَ الْخَرَّاصُونَ
They but destroy themselves, they who are given to guessing at what they cannot ascertain (10)
الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ
they who blunder along, in ignorance lost (11)
يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ
they who [mockingly] ask, "When is that Day of Judgment to be?" (12)
يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ
[It will be] a Day when they will be sorely tried by the fire, (13)
ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ
[and will be told:] "Taste this your trial! It is this that you were so hastily asking for!" (14)
إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ
[But,] behold, the God-conscious will find themselves amid gardens and springs, (15)
آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُحْسِنِينَ
enjoying all that their Sustainer will have granted them [because], verily, they were doers of good in the past: (16)
كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ
they would lie asleep during but a small part of the night, (17)
وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ
and would pray for forgiveness from their innermost hearts; (18)
وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ
and [would assign] in all that they possessed a due share unto such as might ask [for help] and such as might suffer privation. (19)
وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ
AND ON EARTH there are signs [of God's existence, visible] to all who are endowed with inner certainty, (20)
وَفِي أَنْفُسِكُمْ أَفَلَا تُبْصِرُونَ
just as [there are signs thereof] within your own selves: can you not, then, see? (21)
وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ
And in heaven is [the source of] your sustenance [on earth] and [of] all that you are promised [for your life after death]: (22)
فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ
for, by the Sustainer of heaven and earth, this [life after death] is the very truth – as true as that you are endowed with speech! (23)
- and [would assign] in all that they possessed a due share unto such as might ask [for help] and such as might suffer privation.12
- 12 Sc., "but could not beg" and this applies to all living creatures, whether human beings or mute animals (Razi), irrespective of whether the need is of a physical or an emotional nature.
- And in their wealth and possessions (was remembered) the right of the (needy,) him who asked, and him who (for some reason) was5001 Prevented (from asking).
- 5001 True charity remembers not only those in need who ask, but also those who are prevented by some reason from asking. The man of true charity seeks out the latter. There may be various reasons which prevent a man from asking for help: (1) he may be ashamed to ask, or his sense of honour may prevent him from asking; (2) he may be so engrossed in some great ideal that he may not think of asking; (3) he may even not know that he is in need, especially when we think of wealth and possessions in a spiritual sense, as including spiritual gifts and talents; (4) he may not know that you possess the things that can supply his needs; and (5) he may be a dumb and helpless creature, whether a human being or a dumb animal, or any creature within your ken or power. Charity in the higher sense includes all help, from one better endowed to one less well endowed. Cf. n. 179 to 2:177; also 2:273-274, and notes 322 and 323.
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And in their wealth and possessions (was remembered) the right of the (needy,) him who asked, and him who (for some reason) was prevented (from asking).
— Abdullah Yusuf Ali -
And in their wealth the beggar and the outcast had due share.
— Marmaduke Pickthall -
And in their property was a portion due to him who begs and to him who is denied (good).
— M. Habib Shakir -
And in their properties there was the right of the beggar, and the Mahrum (the poor who does not ask the others),
— Taqiuddin Hilali and M. Mohsin Khan -
And in their substance was the right of the beggar and non-beggar.
— Abdul-Majid Daryabadi -
and in their wealth was a share for whosoever asked and for whosoever was prevented.
— Hasan Qaribullah and Ahmed Darwish -
And in their wealth was a right for the beggar and the destitute.
— Ayub Khan -
And in their wealth was a share for those who asked for help and for those who could not.
— Sher Ali -
and [would assign] in all that they possessed a due share unto such as might ask [for help] and such as might suffer privation.
— Muhammad Asad -
and the beggar and the outcast had a share in their wealth.
— Arthur Arberry -
and in their wealth there was a rightful share for him who would ask and for the destitute.{{17}}
— Abu'l Ala Maududi