Transliteration:( Wa laa taqraboo maalal yateemi illaa billatee hiya ahsanu hattaa yablugha ashuddah; wa awfoo bil'ahd, innal 'ahda kaana mas'oolaa )
80.From this we learn if the heirs are minors, then the wealth of the deceased should not be used for the purpose of Fateha food, etc. as this food would not be lawful for anyone. Wealth for doing this commendable deed should be spent by the adult heirs from their share, because devouring the wealth of the orphans is devouring the fire of Hell. People are unmindful about this fact. The minor orphans should not be made to fill in water, because that water too is the wealth of the orphan.
81. From this we learn that the guardian of the orphan can trade with his wealth which would increase his wealth as this is included in good. Likewise, it is permissible to deposit his money in the bank in his name as this is a method of safeguarding his wealth.Â
82. From 12-18 years is regarded as a youthful or adolescent age or age of puberty i.e. after the age of twelve upto eighteen. But now the verdict is on the statement of Hazrat Imam Muhammad and Abu Yusuf, i.e. after the completion of the fifteenth year. From this we learn that a person who has reached the age of puberty is no longer called an orphan.
83. Whether you make the promise with Allah Almighty, or with the Holy Prophet صلى الله عليه وآله وسلم or with the Religious Guide or with the teacher or with any relative or even with a stranger. This includes all permissible oaths.
Â
34. And come not near to the orphan’s property except to improve it, until he attains the age of full strength. And fulfill (every) covenant. Verily, the covenant will be questioned about. 35. And give full measure when you measure, and weigh with a balance that is straight. That is good (advantageous) and better in the end.
(And come not near to the orphan’s property except to improve it, until he attains the age of full strength.) meaning, do not dispose of the orphan’s wealth except in a proper manner.
(but consume it ﴿the orphan’s property﴾ not wastefully and hastily fearing that they should grow up, and whoever (among guardians) is rich, he should take no wages, but if he is poor, let him have for himself what is just and reasonable (according to his labor).) ﴿4:6﴾ In Sahih Muslim it is recorded that the Messenger of Allah said to Abu Dharr:
(O Abu Dharr, I see that you are weak (in adiministering), and I like for you that which I like for myself. Do not let yourself be appointed as Amir over two people, and do not let yourself be appointed as guardian of an orphan’s property.)
(And fulfill (every) covenant.) meaning, everything that you promise people, and the covenants that you agree to, because the person who makes a covenant or a promise will be asked about it:
(Verily, the covenant will be questioned about.)
(And give full measure when you measure.) meaning, do not try to make it weigh less nor wrong people with their belongings.
(and weigh with a balance) meaning scales,
(that is straight.) meaning that which is not distorted nor that which will cause confusion.
(that is good) for you, in your daily life and in your Hereafter. So Allah says:
(and better in the end.) meaning, with regard to your ultimate end in the Hereafter.
(That is good (advantageous) and better in the end.) Sa`id narrated that Qatadah said that this means “Better in reward and a better end. †Ibn `Abbas used to say: “O people, you are entrusted with two things for which the people who came before you were destroyed – these weights and measures.â€
38. This too, was not merely a moral instruction. When the Islamic state was established, legal and administrative methods were adopted to safeguard the rights of orphans, the details of which are found in the literature of Hadith and Fiqh. Then this principle was extended to cover the cases of all those citizens who were unable to safeguard their own rights. The Prophet (peace be upon him) himself declared: I am the guardian of the one who has no guardian. And this is the basis of many rules and regulations of the Islamic law.
39. Fulfillment of pledges was not meant to be merely a moral instruction for individuals but afterwards when the Islamic state was established, this became the guiding principle for the conduct of all internal; and external affairs by the Muslim community and the Islamic government.
Related Ayat(Verses)/Topics