His saying, exalted and majestic is He: "And those who have a known right in their wealth for the beggar and the deprived. And those who believe in the Day of Judgment. And those who are fearful of the punishment of their Lord. Indeed, the punishment of their Lord is not to be felt secure from. And those who guard their private parts. Except from their wives or what their right hands possess, for indeed, they are not to be blamed. So whoever seeks beyond that, then those are the transgressors." (p-408) Qatadah, Al-Dahhak, and a group said: "The known right" is the obligatory zakah. Ibn Abbas, Al-Hasan, and Mujahid said: This verse is about the rights other than zakah, which the Shari'ah has encouraged in terms of mutual support. Ibn Umar, Al-Thalabi, Mujahid, and many scholars said: There is a right in wealth other than zakah. The judge Abu Muhammad, may Allah have mercy on him, said: This is the most correct view regarding this verse; because the surah is Meccan and the obligation of zakah and its explanation was only established in Medina. And "the beggar" is the one who asks, and "the deprived" is the one whose poverty is established and whose efforts for his worldly affairs have not succeeded. Aisha, may Allah be pleased with her, said: He is the one who hardly finds a means of earning. Some scholars said: The deprived is the one whose crops have burned. Others said: The deprived is the one whose livestock has died. These are types of deprivation, not that the term specifically necessitates this. Umar ibn Abdul Aziz, may Allah be pleased with him, said: The deprived is the dog. He intended, and Allah knows best, to give an example of an animal with moist liver for the reward it contains according to the reported hadith. Al-Shabi said: I wanted to know what the deprived is, and Al-Naqqash narrated from him that he said, while he was seventy years old, I asked about it when I was a boy and found no cure. The judge Abu Muhammad, may Allah have mercy on him, said: May Allah have mercy on Al-Shabi, for he is deprived in this matter, even if he took the name of the general category among those whose demands are difficult, because he was only seeking a specific type like the beggar. And "the Day of Judgment" is the Day of Resurrection, it is named so because it is the day of recompense, and the recompense is the reward, as the Arabs say: "As you act, so you will be treated." And from it is the saying of the temporal poet:

And nothing remains but enmity ∗∗∗ We treated them as they treated us.

And "fear" is the fear of an expected matter; because the attainment of Allah's punishment for the believers is expected, and most will be saved, by the grace of Allah, the Blessed and Exalted. However, the punishment of Allah, exalted and majestic is He, is not felt secure from except by one who has no insight. And "the private parts" in this verse are the known private parts, and the meaning is: "They guard them" from fornication. Al-Hasan ibn Abi Al-Hasan said: He meant the private parts of clothing, and it returns to the meaning of intercourse. Then He, exalted is He, excepted the intercourse that the Shari'ah has permitted with wives and concubines. And His saying, exalted is He: "Except from their wives," is well-placed in this context, His saying, exalted is He: "They are not to be blamed," as if He, exalted is He, said: Except that they are not to be blamed for their wives or what their right hands possess.

And His saying, exalted is He: "Seek" means: to request. And His saying, glorified and exalted is He: "beyond that" means: other than what has been mentioned. It is as if it is a matter that has been defined by a limit. So whoever seeks his desire beyond the limit is like one who is pursuing something that has been defined in the realms, and he exceeds beyond it, meaning: behind it. And "the transgressors" are those who exceed the limits of things that have boundaries, whether that is in the realms or in meaning.