صحيح مسلم
Muslim
كتاب التفسيرThe Book of Commentary on the Qur'an
بَابٌ فِي تَفْسِيرِ آيَاتٍ مُّتَفَرِّقَةٍChapter: ….
Hadith 3019
حَدَّثَنَا حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ حَدَّثَنَا عَبْدَةُ بْنُ سُلَيْمَانَ ، عَنْ هِشَامٍ ، عَنْ أَبِيهِ ، عَنْ عَائِشَةَ فِي قَوْله " وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ سورة النساء آية 6 ، قَالَتْ : أُنْزِلَتْ فِي وَالِي مَالِ الْيَتِيمِ الَّذِي يَقُومُ عَلَيْهِ وَيُصْلِحُهُ إِذَا كَانَ مُحْتَاجًا أَنْ يَأْكُلَ مِنْهُ " .
Hisham reported on the authority of his father that 'A'isha said in connection with His (Allah's) words: "And whoever is poor let him take reasonably (out of it)" that it was revealed in connection with the custodian of the property of an orphan, who is in charge of her and looks after her; In case he is poor, he is allowed to eat out of that.
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(حديث موقوف) وَحَدَّثَنَا وَحَدَّثَنَا أَبُو أُسَامَةَ ، حَدَّثَنَا هِشَامٌ ، عَنْ أَبِيهِ ، عَنْ عَائِشَةَ فِي قَوْله تَعَالَى " وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ سورة النساء آية 6 ، قَالَتْ : أُنْزِلَتْ فِي وَلِيِّ الْيَتِيمِ أَنْ يُصِيبَ مِنْ مَالِهِ إِذَا كَانَ مُحْتَاجًا بِقَدْرِ مَالِهِ بِالْمَعْرُوفِ " ،
'A'isha reported in connection with the words of Allah, the Exalted: "He who is rich should abstain, and he who is poor may reasonably eat (out of it)" that this was revealed in relation to the guardian of an orphan who is poor; he may get out of that what is reasonable keeping in view his own status of solvency.
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This hadith has been narrated on the authority of Hisham with the same chain of transmitters.
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Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: According to the well-known method, he may eat, but regarding this, the scholars have differed. The statements are as follows:
➊ He may take from the orphan’s wealth according to his work and performance. This is the view of Aisha (radi Allahu anha), Hasan al-Basri, Ikrimah, and one narration from Ibn Abbas (radi Allahu anhu).
➋ He may eat from the orphan’s wealth in case of need, that is, he may take according to necessity. This is the view of Hasan al-Basri, Ibrahim, Ata, and Mak’hul. The correct view is that he may take according to necessity if he is in need; if he is not in need, then he may not take.
➌ He may not take from the orphan’s wealth as a wage or for maintenance; however, he may take it as a loan and, upon becoming well-off, he will repay the loan. This is the view of Umar (radi Allahu anhu), Ubaydah al-Salmani, Sa’id ibn Jubayr, Mujahid, and others.
➍ If the wealth is gold, silver, i.e., cash, then he may only take it as a loan; if it is grain, then he may take according to need. This is the most authentic view of Shu’bi, Abu’l-‘Aliyah, and Ibn Abbas (radi Allahu anhu).
➎ Of wage/labor and maintenance, whichever is less in expenditure, he may take that. This is the view of Imam Shafi’i (for details, see Ahkam al-Qur’an by al-Jassas and Fath al-Bari).
➊ He may take from the orphan’s wealth according to his work and performance. This is the view of Aisha (radi Allahu anha), Hasan al-Basri, Ikrimah, and one narration from Ibn Abbas (radi Allahu anhu).
➋ He may eat from the orphan’s wealth in case of need, that is, he may take according to necessity. This is the view of Hasan al-Basri, Ibrahim, Ata, and Mak’hul. The correct view is that he may take according to necessity if he is in need; if he is not in need, then he may not take.
➌ He may not take from the orphan’s wealth as a wage or for maintenance; however, he may take it as a loan and, upon becoming well-off, he will repay the loan. This is the view of Umar (radi Allahu anhu), Ubaydah al-Salmani, Sa’id ibn Jubayr, Mujahid, and others.
➍ If the wealth is gold, silver, i.e., cash, then he may only take it as a loan; if it is grain, then he may take according to need. This is the most authentic view of Shu’bi, Abu’l-‘Aliyah, and Ibn Abbas (radi Allahu anhu).
➎ Of wage/labor and maintenance, whichever is less in expenditure, he may take that. This is the view of Imam Shafi’i (for details, see Ahkam al-Qur’an by al-Jassas and Fath al-Bari).
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 7533
