Transliteration:( Wabtalul yataamaa hattaaa izaa balaghun nikaaha fa in aanastum minhum rushdan fad fa'ooo ilaihim amwaalahum wa laa ta' kuloohaaa israafanw wa bidaaran ai yakbaroo; wa man kaana ghaniyyan falyasta' fif wa man kaana faqeeran fal ya' kul bilma'roof; fa izaa dafa'tum ilaihim amwaalahum fa ash-hidoo 'alaihim; wa kafaa billaahi Haseeba )
"And test the orphans [18] until they reach marriageable age. Then, if you perceive sound judgment in them, release their property to them [19], and do not consume it excessively or hastily out of fear that they will grow up [20]. And if the guardian is wealthy, he should abstain [from taking anything], but if he is poor, let him consume it in a fair and reasonable manner [21]. And when you hand over their property, bring witnesses [22] in their presence. And Allah is sufficient as a Reckoner."
By "testing the orphans" is meant:
Give them a small amount of money, let them purchase goods, and observe whether they have developed the ability to manage wealth or not.
This helps determine if they can safely handle their property in the future.
From this, we learn that greatness lies not in earning, but in spending wisely.
Many know how to acquire wealth, but few know how to use it with wisdom and frugality.
Moreover, children must be taught both worldly skills and religious values.
This verse provides the basis for two views:
According to Sahebain (Imam Muhammad and Imam Yusuf – رحمة الله عليهما), if a child reaches maturity but lacks financial responsibility, his wealth should not be handed over.
However, Imam Abu Hanifa (رضي الله عنه) holds that wealth must be returned when the child reaches 25 years of age, even if he is not financially prudent.
18 years is the age of maturity; an additional 7 years (totaling 25) are allowed for development (Roohul Bayaan).
This is supported in books of Fiqh (Jurisprudence).
Thus, this verse emphasizes the importance of preserving wealth, as many religious and worldly duties depend on it.
Some guardians lavishly spend orphan wealth—for example, on extravagant weddings—which involves unlawful expenditure.
Such guardians show no concern for the orphan’s welfare and act more like enemies.
Others overcharge for basic care, exploiting their role.
These kinds of excessive or hasty consumption fall directly under the prohibition of this verse.
This part hints that during times of need, taking compensation for religious service is allowed.
Taking care of orphans is a religious responsibility, and poor guardians are permitted to use a reasonable amount from the orphan’s wealth.
It’s for this reason that the Khulafa-e-Rashideen took wages for the duties of Khilafah,
Except Hazrat Uthman (RA), who served without charge.
Hence, wages can be taken for roles like:
Imamat (leading prayers)
Teaching in a Madressa, etc.
The instruction to “bring witnesses” is a voluntary command, not obligatory.
In financial matters where there is a fear of dispute, it is highly recommended to have witnesses.
This teaches us that not all divine commands are mandatory;
some are meant to ensure justice, precaution, or offer guidance for forgiveness and peace of mind.
The tafsir of Surah Nisa verse 6 by Ibn Kathir is unavailable here.
Please refer to Surah Nisa ayat 5 which provides the complete commentary from verse 5 through 6.
(4:6) Test the orphans until they reach the age of marriage,[9] and then if you find them mature of mind hand over to them their property,[10] and do not eat it up by either spending extravagantly or in haste, fearing that they would grow up (and claim it). If the guardian of the orphan is rich let him abstain entirely (from his ward’s property); and if he is poor, let him partake of it in a fair measure.[11] When you hand over their property to them let there be witnesses on their behalf. Allah is sufficient to take account (of your deeds).
9. When such people approach their majority their mental development should be watched so as to determine to what extent they have become capable of managing their own affairs.
10. Two conditions have been laid down for handing over the charge of their properties to such people. The first of these is the attainment of puberty, and the second is that of mental maturity – i.e. the capacity to manage their affairs in a sound and appropriate manner. There is full agreement among Muslim jurists with regard to the first condition. As for the second condition, Abu Hanifah is of the opinion that if an orphan does not attain mental maturity after he has attained puberty, the guardian of the orphan should wait for a maximum of seven years after which he should hand over the property to its owner regardless of whether he has attained maturity or not. According to Abu Yusuf, Muhammad b. al-Hasan and Shafi’i, maturity is an indispensable pre-condition for the handing over of property. If one were to apply the doctrine of the latter jurists it would probably be more appropriate to refer particular cases to a judge under Islamic law. If the judge is convinced that the person concerned lacks maturity he should make adequate arrangements for the supervision of that person’s financial affairs. (For a more complete study of the subject see Jassas, vol. 2, pp. 59 ff.; Ibn Rushd, Biddyat al-Mujtahid, 2 vols., Cairo, Al-Maktabahal-Tijariyahal-Kubra, n.d., vol. 2, pp. 275ff.-Ed.)
11. The guardian is entitled to remuneration for his service. The amount of this remuneration should be such as is deemed to be fair by neutral and reasonable people. Moreover, the guardian is instructed that he should take a fixed and known amount by way of remuneration, that he should take it openly rather than secretly, and that he should keep an account of it.
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