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æóáÇó ÊõÄúÊõæÇú ÇáÓøõÝóåóÇÁ ÃóãúæóÇáóßõãõ ÇáøóÊöí ÌóÚóáó Çááøåõ áóßõãú ÞöíóÇãÇð æóÇÑúÒõÞõæåõãú ÝöíåóÇ æóÇßúÓõæåõãú æóÞõæáõæÇú áóåõãú ÞóæúáÇð ãøóÚúÑõæÝðÇ {5}
5. "And do not give the feeble-minded your property which Allah has made for you a (means of) support, but feed them and clothe them therewith, and speak to them with kind words."
Commentary:
In Islamic literature distrustful winebibbers, in Arabic, are called /safih/ 'feeble-minded'. Therefore, personal properties and public properties should not be put under the authority of some unreliable persons.
Some Islamic traditions indicate that the vast sense of the term "feeble -minded" covers evil-doers, too. The secret that property should not be given unto their control is that 'property' is the consistence of the society. Thus, giving any position, responsibility and secret information, upon which the consistence of the society depends, to the persons who are habitually wrong-doers, is not right.
Explanations:
1. Those who are feeble-minded, winebibbers, and unrestrained should not be authoritative in economy and wealth. 2. When the feeble-minded have authority over even their own property, it is economically harmful for your property, too. (It is notable that the verse says: "your property" and it does not say: their property).
"And do not give the feeble-minded your property which Allah has made for you a (means of) support..."
3. In daily affairs, economical expediencies of the society and mental development ought to be noted to. "And do not give the feeble-minded your property"
4. The feeble-minded persons are not admissible to use their properties themselves. 5. The financial and economical authorities of the system should be chosen from among some upright and experienced persons.
"And do not give the feeble-minded ..."
6. The contractors of the economical agreements must not be some wrong-doers and sinners. 7. Wealth is a means of rising-up. Then, if wealth is not utilized as a means of rising-up in a country, the economical system there is ill and its executor is a feeble-minded person even if he has got P.H.D. in economics. 8. Wealth is for the consistence of life, economics, and the leaver of the system.
"... which Allah has made for you a (means of) support..."
9. Capitals must not remain stagnantly. The wealth of the orphans and the feeble-minded persons should also be applied in the current of production and profitableness, so that its income can be enough for their lives to run and nothing of their capital would be spent.
"... but feed them and clothe them therewith ..."
10. The spiritual status and personality of the deprived must be regarded to.
"... and speak to them with kind words."
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æóÇÈúÊóáõæÇú ÇáúíóÊóÇãóì ÍóÊøóìó ÅöÐóÇ ÈóáóÛõæÇú ÇáäøößóÇÍó ÝóÅöäú ÂäóÓúÊõã ãøöäúåõãú ÑõÔúÏðÇ ÝóÇÏúÝóÚõæÇú Åöáóíúåöãú ÃóãúæóÇáóåõãú æóáÇó ÊóÃúßõáõæåóÇ ÅöÓúÑóÇÝðÇ æóÈöÏóÇÑðÇ Ãóä íóßúÈóÑõæÇú æóãóä ßóÇäó ÛóäöíøðÇ ÝóáúíóÓúÊóÚúÝöÝú æóãóä ßóÇäó ÝóÞöíÑðÇ ÝóáúíóÃúßõáú ÈöÇáúãóÚúÑõæÝö ÝóÅöÐóÇ ÏóÝóÚúÊõãú Åöáóíúåöãú ÃóãúæóÇáóåõãú ÝóÃóÔúåöÏõæÇú Úóáóíúåöãú æóßóÝóì ÈöÇááøåö ÍóÓöíÈðÇ {6}
6. "And do test the orphans until they reach the age of marriage. Then, if you find in them maturity, make over to them their property and do not consume it wastefully and hastily lest they should grow up; and whoever (of the guardians) is rich, let him abstain (from taking something of the property of the orphans) and whoever is poor, let him devour reasonably. Then, when you make over to them their properly, take witnesses over them; and Allah is enough as a Reckoner."
Commentary:
Another instruction has been given in this verse about the orphans and the fate of their property. It begins thus:
"And do test the orphans until they reach the age of marriage.."
Then, it continues saying that, at this time; if you find enough maturity in them that they are able to run their affairs upon their own property, return it to them. It says:
"... Then, if you find in them maturity, make over to them their property..."
Here, it remarks to the guardians again that they should not devour the property belonging to the orphans wastefully before the orphans grow up. It says:
"... and do not consume it wastefully and hastily lest they should grow up..."
Another matter is that if the guardians of the orphans are rich, they must never take anything, under any plea, from the property of the orphans. But if they are poor, for the labours they bear to protect orphans' properties' they, observing justice, can only take their recompenses from those properties. Here is the concerning statement:
"... and whoever (of the guardians) is rich, let him abstain (from taking something of the property of the orphans) and whoever is poor, let him devour reasonably…."
Then, it refers to the last ordinance of this group of ordinances about the guardians of the orphans. It orders that when you want to deliver their property to them, to avoid any accusation or any conflict, take witnesses. It says thus:
"... Then, when you make over to them their property, take witnesses over them..."
At the end of the verse it remarks that you must know that the real reckoner is Allah and the most important thing is this fact that your account is clear with Him. So, if you commit any treachery, which is concealed to the witnesses, He will reckon it. Therefore, it says:
"... and Allah is enough as a Reckoner."
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áøöáÑøöÌóÇáö äóÕíöÈñ ãøöãøóÇ ÊóÑóßó ÇáúæóÇáöÏóÇäö æóÇáÃóÞúÑóÈõæäó æóáöáäøöÓóÇÁ äóÕöíÈñ ãøöãøóÇ ÊóÑóßó ÇáúæóÇáöÏóÇäö æóÇáÃóÞúÑóÈõæäó ãöãøóÇ Þóáøó ãöäúåõ Ãóæú ßóËõÑó äóÕöíÈðÇ ãøóÝúÑõæÖðÇ {7}
7. "Men shall have a portion of whatever the parents and the near relatives leave, and women shall have a portion of whatever the parents and the near relatives leave, be it little or much, (it is) a decreed portion." Occasion of Revelation:
One of the companions of the Prophet (s) passed away. His cousins divided his wealth among themselves though he had left some small children, and they gave nothing of it to his wife and children. According to their custom, affected from the Age of Ignorance, they believed that only those were inheritors who had the power of fighting. Then, responding to the grievance of the wife of that man and receiving the Divine revelation of the above verse, the Messenger of Allah (s) called the above mentioned cousins and told them to return the properties to the principle inheritors.
Commentary:
1. In the law of Islam, not only men but also women have the right of inheritance, and the religion of Islam is the protector of the rights of women, too.
"Men shall have a portion of whatever the parents and the near relatives leave, and women shall have a portion of whatever the parents and the near relatives leave ..."
2. In this religion, division of inheritance basing on the power and ability of fighting is forbidden.
3. The principal is the justly division of inheritance, not its amount.
"... be it little or much ..."
4. The standard of the portion of inheritance is invariable. "
"…..(it is) a decreed portion."
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æóÅöÐóÇ ÍóÖóÑó ÇáúÞöÓúãóÉó ÃõæúáõæÇú ÇáúÞõÑúÈóì æóÇáúíóÊóÇãóì æóÇáúãóÓóÇßöíäõ ÝóÇÑúÒõÞõæåõã ãøöäúåõ æóÞõæáõæÇú áóåõãú ÞóæúáÇð ãøóÚúÑõæÝðÇ {8}
8. "And when the relatives and orphans and the needy are present at the division (of heritage), give them (something) out of it and speak to them kind words."
Commentary:
An Ethical Ordinance
Certainly this verse has been revealed after the law of division of heritage, because it says:
"And when the relatives and orphans and the needy are present at the division (of heritage), give them (something) ..."
Though the terms 'orphans ' and 'the needy' are mentioned in the abstract form, the purpose of it is the orphans and the needy of the relatives.
Then, at the end of the verse, it says:
"... and speak to them kind words."
******************** æóáúíóÎúÔó ÇáøóÐöíäó áóæú ÊóÑóßõæÇú ãöäú ÎóáúÝöåöãú ÐõÑøöíøóÉð ÖöÚóÇÝðÇ ÎóÇÝõæÇú Úóáóíúåöãú ÝóáúíóÊøóÞõæÇ Çááøåó æóáúíóÞõæáõæÇú ÞóæúáÇð ÓóÏöíÏðÇ {9}
9. "And let those fear who, if they left behind them weakly children, would fear on their account, so let them be in awe of Allah, and let them speak right words."
Commentary:
As the Islamic literature denotes, devouring the wealth of orphans has reflections both in this world and in the coming world. In this world, as the verse indicates, the damage reaches to the offsprings, and in the Hereafter, there will be the Hell Fire (which is referred to in the next verse). [4]
The meaning of the verse may refer to the prohibition of abnormal donations and bequests that they bequeath or remit the whole property they have lest their small and weak children be left in poverty and misfortune after their death. [5]
Again, the verse may work as a recommendation to those who have handicapped offsprings in order that, by proper plannings, they would provide for their future. [6]
Explanations:
1. We must substitute the conditions of others with those of ours, to recognize the pains and difficulties better.
We ought to treat the orphans with a manner that we like our orphans to be treated with it.
"And let those fear who, if they left behind them weakly children, would fear on their account ..."
2. Whoever does a wrong action, he himself will receive its fruit.
Transgression against the orphans of other people today will appear in the form of a custom in the society tomorrow, and it will involve our own orphans, too.
3. In methods of propagation, affections and innate dispositions should be utilized, too.
"... if they left behind them weakly children..."
4. Beside providing food and clothing, the orphans are in need of love, affection, and guidance. "... and let them speak right words."
5. There should be neither treachery in the property of the orphans, nor shortcoming in their training, nor harshness in speech to them.
"... so let them be in awe of Allah ..."
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Notes: [4] Tafsir-Nur -uth- Thaqalayn, vol. 1, p. 370
[5] Majma'-ul-Bayan, Vol. 3, p.
[6] Tafsir-ul-Kabir, by Fakhr Razi, explanation of the verse
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