Surah 51. Az-Zariyat

those who are 'steeped' in ignorance, totally heedless.

  - Mustafa Khattab

Those who (flounder) heedless in a flood of confusion: ⁴⁹⁹⁶

  - Abdullah Yusuf Ali

They are in great spiritual danger: yet they care not.

They ask 'mockingly', 'When is this Day of Judgment?'

  - Mustafa Khattab

They ask "when will be the Day of Judgment and Justice?"

  - Abdullah Yusuf Ali

'It is' the Day they will be tormented over the Fire.

  - Mustafa Khattab

(It will be) a Day when they will be tried (and tested) over the Fire!

  - Abdullah Yusuf Ali

'They will be told,' 'Taste your torment! This is what you sought to hasten.'

  - Mustafa Khattab

"Taste ye your trial! this is what ye used to ask to be hastened!" ⁴⁹⁹⁷

  - Abdullah Yusuf Ali

They used to say scoffingly, "if there is to be punishment for our sins, let it come at once!" When it comes, they will know what a terrible thing it is! Cf. xxvi. 204, n. 3230.

Indeed, the righteous will be amid Gardens and springs,

  - Mustafa Khattab

As to the Righteous they will be in the midst of Gardens and Springs ⁴⁹⁹⁸

  - Abdullah Yusuf Ali

Gardens and Springs are the two most frequent examples for the highest satisfaction and bliss.

'joyfully' receiving what their Lord will grant them. Before this 'reward' they were truly good-doers 'in the world':

  - Mustafa Khattab

Taking joy in the things which their Lord gives them because before then they lived a good life.

  - Abdullah Yusuf Ali

they used to sleep only little in the night,

  - Mustafa Khattab

They were in the habit of sleeping but little by night ⁴⁹⁹⁹

  - Abdullah Yusuf Ali

They were engaged most of the night in worship and in the planning of good deeds. They preferred activity to idleness, the service of Allah and His creatures to the indulgence of Self.

and pray for forgiveness before dawn.¹

  - Mustafa Khattab

 Optional prayers before dawn are recommended, and are more likely to be accepted.

And in the hours of early dawn They (were found) praying for Forgiveness; ⁵⁰⁰⁰

  - Abdullah Yusuf Ali

They were up early before dawn, ready for their devotions. The praying for Forgiveness and Mercy does not necessarily imply that they had committed fresh sins. Indeed they began the day with such devotions, showing their great humility before Allah and their anxious care for others, for whom they prayed as much as for themselves. See the last sentence of n. 21 to i. 5.

And in their wealth there was a rightful share 'fulfilled' for the beggar and the poor.

  - Mustafa Khattab

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). ⁵⁰⁰¹

  - Abdullah Yusuf Ali

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, (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 ii. 177; also ii. 273-274, and notes 322 and 323.

There are 'countless' signs on earth for those with sure faith,

  - Mustafa Khattab

On the earth are Signs for those of assured Faith

  - Abdullah Yusuf Ali

as there are within yourselves. Can you not see?

  - Mustafa Khattab

As also in your own selves: will ye not then see? ⁵⁰⁰²

  - Abdullah Yusuf Ali

The Signs and Evidence of Allah are in all nature and within the body and soul of man, if man has but the spiritual eyes to see. Cf. xli. 53.

In heaven is your sustenance and whatever you are promised.

  - Mustafa Khattab

And in heaven is your Sustenance as (also) that which ye are promised. ⁵⁰⁰³

  - Abdullah Yusuf Ali

"Sustenance", here as elsewhere, includes physical sustenance, as well as spiritual sustenance. Similarly heaven or sky has both the physical and the spiritual meaning. The physical sustenance grows from rain from the sky; the spiritual sustenance comes from divine aid, grace, and mercy, and includes the Good News and the Warning which come from Revelation about the Hereafter.

Then by the Lord of heaven and earth! 'All' this is certainly as true as 'the fact that' you can speak!

  - Mustafa Khattab

Then by the Lord of heaven and earth this is the very Truth as much as the fact that ye can speak intelligently to each other. ⁵⁰⁰⁴

  - Abdullah Yusuf Ali

Attention having been called to the Signs or Evidences of Allah's working on the earth, within ourselves, and in the heavens, in verses 20-22, an appeal is made to our own inner conscience, in the name of the Lord of heaven and earth, to acknowledge and act up to the truth of Revelation, and turn to the spiritual Realities. For they are as real as our own conscious and self-intelligent existence, on which is based all our knowledge. As a philosopher (Descartes) has said: "I think; therefore I am."

Has the story of Abraham's honoured guests reached you 'O Prophet'?

  - Mustafa Khattab

Has the story reached thee of the honored guests of Abraham? ⁵⁰⁰⁵

  - Abdullah Yusuf Ali

Cf. xi. 69-73 and notes, where further details of the story will be found. Cf. also xv. 51-56.

'Remember' when they entered his presence and greeted 'him with', 'Peace!' He replied, 'Peace 'be upon you'!' 'Then he said to himself,' ''These are' an unfamiliar people.'

  - Mustafa Khattab

Behold they entered His presence and said: "Peace!" He said "Peace!" (and thought "these seem) unusual people." ^{5006 5007}

  - Abdullah Yusuf Ali

They were angels, who appeared suddenly before him at his tent-door in the guise of men, and saluted him with the salutation of peace. He returned the salutation, but felt, from their appearance and their manner, that they were unusual, not ordinary, strangers.

Munkar: unknown, uncommon, unusual, not customary, (hence by derived meaning, not applicable here, not fair or just); opposite in both primary and secondary meanings to maraf, well-known, usual, customary, just. Cf. xv. 62.