سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 6
وَٱبْتَلُوا۟ ٱلْيَتَـٰمَىٰ حَتَّىٰٓ إِذَا بَلَغُوا۟ ٱلنِّكَاحَ فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْدًا فَٱدْفَعُوٓا۟ إِلَيْهِمْ أَمْوَٰلَهُمْ ۖ وَلَا تَأْكُلُوهَآ إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا۟ ۚ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِٱلْمَعْرُوفِ ۚ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَٰلَهُمْ فَأَشْهِدُوا۟ عَلَيْهِمْ ۚ وَكَفَىٰ بِٱللَّهِ حَسِيبًا ﴿6﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And try orphans (as regards their intelligence) until they reach the age of marriage; if then you find sound judgement in them, release their property to them, but consume it not wastefully and hastily fearing that they should grow up, and whoever (amongst 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 labour). And when you release their property to them, take witness in their presence; and Allâh is All-Sufficient in taking account.
Word by Word — Arabic, Transliteration & Meaning
وَٱبْتَلُوا۟
wa-ib'talū
And test
ٱلْيَتَـٰمَىٰ
l-yatāmā
the orphans
حَتَّىٰٓ
ḥattā
until
إِذَا
idhā
[when]
بَلَغُوا۟
balaghū
they reach[ed]
ٱلنِّكَاحَ
l-nikāḥa
(the age of) marriage
فَإِنْ
fa-in
then if
ءَانَسْتُم
ānastum
you perceive
مِّنْهُمْ
min'hum
in them
رُشْدًۭا
rush'dan
sound judgement
فَٱدْفَعُوٓا۟
fa-id'faʿū
then deliver
إِلَيْهِمْ
ilayhim
to them
أَمْوَٰلَهُمْ ۖ
amwālahum
their wealth
وَلَا
walā
And (do) not
تَأْكُلُوهَآ
takulūhā
eat it
إِسْرَافًۭا
is'rāfan
extravagantly
وَبِدَارًا
wabidāran
and hastily
أَن
an
(fearing) that
يَكْبَرُوا۟ ۚ
yakbarū
they will grow up
وَمَن
waman
And whoever
كَانَ
kāna
is
غَنِيًّۭا
ghaniyyan
rich
فَلْيَسْتَعْفِفْ ۖ
falyastaʿfif
then he should refrain
وَمَن
waman
and whoever
كَانَ
kāna
is
فَقِيرًۭا
faqīran
poor
فَلْيَأْكُلْ
falyakul
then let him eat (of it)
بِٱلْمَعْرُوفِ ۚ
bil-maʿrūfi
in a fair manner
فَإِذَا
fa-idhā
Then when
دَفَعْتُمْ
dafaʿtum
you deliver
إِلَيْهِمْ
ilayhim
to them
أَمْوَٰلَهُمْ
amwālahum
their wealth
فَأَشْهِدُوا۟
fa-ashhidū
then take witnesses
عَلَيْهِمْ ۚ
ʿalayhim
on them
وَكَفَىٰ
wakafā
And is sufficient
بِٱللَّهِ
bil-lahi
Allah
حَسِيبًۭا
ḥasīban
(as) a Reckoner
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 6) ➊ {وَ ابْتَلُوا الْيَتٰمٰى … :} The sign of puberty for a man is a wet dream, and for a woman it is menstruation. Ali (may Allah be pleased with him) said: “I have remembered (regarding puberty) from the Messenger of Allah (peace be upon him) that after a wet dream, there is no orphanhood, and from day to night, there is no silence.” [ أبو داوٗد، الوصایا، باب ما جاء متی ینقطع الیتم : ۲۸۷۳، و قال الألبانی صحیح ]
Atiyyah Qarazi (may Allah be pleased with him) narrates: “On the day of Qurayzah, we were presented before the Prophet (peace be upon him), so whoever had grown (pubic) hair was killed, and whoever had not grown hair was not killed. I was among those who had not yet grown hair, so I was spared.” [ أبو داوٗد، الحدود، باب فی الغلام یصیب الحد : ۴۴۰۴، و قال الألبانی صحیح ]
For participation in battle, the Messenger of Allah (peace be upon him) did not permit Ibn Umar (may Allah be pleased with them) to participate in Uhud at the age of fourteen. He was examined at Khandaq, and he was fifteen years old, so he was permitted. Nafi’ conveyed this hadith to Umar bin Abdul Aziz (may Allah have mercy on him), so he said: “This is the difference between a child and an adult.” [ بخاری، الشہادات، باب بلوغ الصبیان… : ۲۶۶۴ ] However, it is clear that this difference is between a child and that adult who is permitted to participate in battle. The sole sign of puberty is a wet dream; if this is not known, then the growth of pubic hair is the sign.
➋ {فَاِنْ اٰنَسْتُمْ مِّنْهُمْ رُشْدًا:} That is, keep testing and training the orphans, one way of which is to give them a small amount of wealth and assign them a task to see whether they increase the wealth or not. Then, when they reach puberty and possess sound judgment, hand over their wealth to them without delay. {’’ رُشْدًا ‘‘ } refers to intellectual and religious capability. Thus, in addition to puberty, sound judgment is also a condition for the entrustment of wealth. If a person does not possess sound judgment, then even if he becomes old, the guardian or executor should not hand over the wealth to him. (Qurtubi, Ibn Kathir)
➌ The meaning of { ”فَلْيَسْتَعْفِفْ“ ”عَفَّ يَعِفُّ (ض)“ } is to avoid, and in the form of { ”فَلْيَسْتَعْفِفْ“ } in the pattern of istif‘al, due to the addition of letters, it is translated as “avoid much.”
➍ {وَ مَنْ كَانَ فَقِيْرًا … :} The well-known method is that he should take the customary wage for supervising the wealth. The second is that he should take only as much as fulfills his need.
➎ {فَاَشْهِدُوْا عَلَيْهِمْ:} The guardian or executor of the orphan is commanded to return the wealth in the presence of witnesses, so that no accusation may be made against him in the future. The meaning of {”وَ كَفٰى بِاللّٰهِ حَسِيْبًا“} is that you may satisfy the people, but the real reckoning will be taken by Allah Almighty, so pay special attention to that.
Atiyyah Qarazi (may Allah be pleased with him) narrates: “On the day of Qurayzah, we were presented before the Prophet (peace be upon him), so whoever had grown (pubic) hair was killed, and whoever had not grown hair was not killed. I was among those who had not yet grown hair, so I was spared.” [ أبو داوٗد، الحدود، باب فی الغلام یصیب الحد : ۴۴۰۴، و قال الألبانی صحیح ]
For participation in battle, the Messenger of Allah (peace be upon him) did not permit Ibn Umar (may Allah be pleased with them) to participate in Uhud at the age of fourteen. He was examined at Khandaq, and he was fifteen years old, so he was permitted. Nafi’ conveyed this hadith to Umar bin Abdul Aziz (may Allah have mercy on him), so he said: “This is the difference between a child and an adult.” [ بخاری، الشہادات، باب بلوغ الصبیان… : ۲۶۶۴ ] However, it is clear that this difference is between a child and that adult who is permitted to participate in battle. The sole sign of puberty is a wet dream; if this is not known, then the growth of pubic hair is the sign.
➋ {فَاِنْ اٰنَسْتُمْ مِّنْهُمْ رُشْدًا:} That is, keep testing and training the orphans, one way of which is to give them a small amount of wealth and assign them a task to see whether they increase the wealth or not. Then, when they reach puberty and possess sound judgment, hand over their wealth to them without delay. {’’ رُشْدًا ‘‘ } refers to intellectual and religious capability. Thus, in addition to puberty, sound judgment is also a condition for the entrustment of wealth. If a person does not possess sound judgment, then even if he becomes old, the guardian or executor should not hand over the wealth to him. (Qurtubi, Ibn Kathir)
➌ The meaning of { ”فَلْيَسْتَعْفِفْ“ ”عَفَّ يَعِفُّ (ض)“ } is to avoid, and in the form of { ”فَلْيَسْتَعْفِفْ“ } in the pattern of istif‘al, due to the addition of letters, it is translated as “avoid much.”
➍ {وَ مَنْ كَانَ فَقِيْرًا … :} The well-known method is that he should take the customary wage for supervising the wealth. The second is that he should take only as much as fulfills his need.
➎ {فَاَشْهِدُوْا عَلَيْهِمْ:} The guardian or executor of the orphan is commanded to return the wealth in the presence of witnesses, so that no accusation may be made against him in the future. The meaning of {”وَ كَفٰى بِاللّٰهِ حَسِيْبًا“} is that you may satisfy the people, but the real reckoning will be taken by Allah Almighty, so pay special attention to that.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
6. 1. After giving necessary instructions regarding the wealth of orphans, the purpose of saying this is that as long as it remained with you, how did you protect it, and when you handed over the wealth to them, did you make any decrease, increase, or any kind of alteration in it or not? Ordinary people may not know about your trustworthiness or betrayal. But nothing is hidden from Allah Almighty. That is why it is mentioned in the hadith that this is a very responsible task. The Prophet ﷺ said to Abu Dharr (may Allah be pleased with him): "Abu Dharr! I see you as weak, and I like for you what I like for myself. Do not become a leader over even two people, nor a guardian and caretaker of an orphan's wealth." (Sahih Muslim, Kitab al-Imarah)
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
6. And test the orphans until they reach the age of marriage. Then if you perceive in them sound judgment [9], hand over their wealth to them. And do not consume it wastefully or hastily before they grow up, fearing that they will claim it. And whoever is well-off should refrain from taking any wage, but whoever is poor may take according to what is fair [11]. And when you hand over their wealth to them, have witnesses present. And [12] Allah is sufficient as a Reckoner.
[9]
Conditions for Returning Wealth to the Inexperienced:
Thus, there are two conditions for returning the wealth to orphans. One is puberty, and the other is maturity, that is, the ability to use wealth properly. To ascertain this ability, you should keep testing them, and these things can be known even from minor matters, such as whether the person is economical or wasteful, how he conducts buying and selling, etc. Until both these conditions are fulfilled, their wealth should not be handed over to them, and in this case, the ruling will be the same as mentioned in the above verse regarding the inexperienced. There is no fixed age for puberty. In hot countries, boys and girls reach puberty earlier, while in cold countries, it happens later. However, there are certain signs for boys and girls that indicate their puberty, such as boys experiencing nocturnal emission and girls beginning menstruation, and the development of breasts is a specific sign. Then there are some signs that are common to both types, such as the growth of wisdom teeth, the voice becoming relatively heavier (which is also called the breaking of the voice), and the growth of hair under the armpits and below the navel, and for men only, the growth of beard and mustache. Among all these, the definite signs are those mentioned earlier, i.e., nocturnal emission for boys and menstruation for girls. Note that the age of puberty recorded on the marriage certificate in Pakistan, that the girl should not be less than 16 years and the boy not less than 18 years, is an un-Islamic restriction. And to restrict marriage to only after reaching puberty is also un-Islamic. Likewise, the condition of obtaining permission from the first wife for a second marriage is also un-Islamic. Similarly, the clause regarding the woman's right to divorce is also un-Islamic.
[10] Here again, two things are mentioned that can harm the orphan. One is spending more wealth than necessary, and the other is spending without need or before the need arises, so that when they grow up, they may not demand it. All these are ways of dishonesty by which the orphan is harmed, therefore every such situation is being prohibited.
[11]
The Right of Service for the Guardian of the Orphan:
If the guardian of the orphan is a well-off person, it is absolutely impermissible for him to take anything from the orphan's wealth as a right of service. However, if the guardian is needy, he may take a reasonable amount as compensation for his labor and for investing the wealth in trade, which even an impartial person would consider reasonable. Also, whatever he takes as a right of service, he should not take it secretly, but rather take it openly and as a specified amount, and keep an account of it.
[12] When both of the above-mentioned conditions are found in the orphan, his wealth should be returned to him, and two witnesses should be appointed for this, so that if any dispute arises later or something is remembered afterwards, it will be easier to resolve it. And if this is done in writing, it is even better. And fulfill this duty with complete honesty, because the greatest witness is Allah Almighty, and in case of dishonesty, He is fully capable of taking a complete account.
[9]
Conditions for Returning Wealth to the Inexperienced:
Thus, there are two conditions for returning the wealth to orphans. One is puberty, and the other is maturity, that is, the ability to use wealth properly. To ascertain this ability, you should keep testing them, and these things can be known even from minor matters, such as whether the person is economical or wasteful, how he conducts buying and selling, etc. Until both these conditions are fulfilled, their wealth should not be handed over to them, and in this case, the ruling will be the same as mentioned in the above verse regarding the inexperienced. There is no fixed age for puberty. In hot countries, boys and girls reach puberty earlier, while in cold countries, it happens later. However, there are certain signs for boys and girls that indicate their puberty, such as boys experiencing nocturnal emission and girls beginning menstruation, and the development of breasts is a specific sign. Then there are some signs that are common to both types, such as the growth of wisdom teeth, the voice becoming relatively heavier (which is also called the breaking of the voice), and the growth of hair under the armpits and below the navel, and for men only, the growth of beard and mustache. Among all these, the definite signs are those mentioned earlier, i.e., nocturnal emission for boys and menstruation for girls. Note that the age of puberty recorded on the marriage certificate in Pakistan, that the girl should not be less than 16 years and the boy not less than 18 years, is an un-Islamic restriction. And to restrict marriage to only after reaching puberty is also un-Islamic. Likewise, the condition of obtaining permission from the first wife for a second marriage is also un-Islamic. Similarly, the clause regarding the woman's right to divorce is also un-Islamic.
[10] Here again, two things are mentioned that can harm the orphan. One is spending more wealth than necessary, and the other is spending without need or before the need arises, so that when they grow up, they may not demand it. All these are ways of dishonesty by which the orphan is harmed, therefore every such situation is being prohibited.
[11]
The Right of Service for the Guardian of the Orphan:
If the guardian of the orphan is a well-off person, it is absolutely impermissible for him to take anything from the orphan's wealth as a right of service. However, if the guardian is needy, he may take a reasonable amount as compensation for his labor and for investing the wealth in trade, which even an impartial person would consider reasonable. Also, whatever he takes as a right of service, he should not take it secretly, but rather take it openly and as a specified amount, and keep an account of it.
[12] When both of the above-mentioned conditions are found in the orphan, his wealth should be returned to him, and two witnesses should be appointed for this, so that if any dispute arises later or something is remembered afterwards, it will be easier to resolve it. And if this is done in writing, it is even better. And fulfill this duty with complete honesty, because the greatest witness is Allah Almighty, and in case of dishonesty, He is fully capable of taking a complete account.
