Surah Al-An'aam (6) — Ayah 152

(Ayah 152) ➊ {وَ لَا تَقْرَبُوْا مَالَ الْيَتِيْمِ ……:} "In the best manner" includes protecting the property of the orphan, thinking about increasing it, avoiding spending it except for the betterment of the orphans, etc. In {’’ حَتّٰى يَبْلُغَ اَشُدَّهٗ ‘‘}, along with reaching maturity, understanding is also included, so that the ability to handle affairs independently is developed. See Surah An-Nisa (6).

➋ { وَ اَوْفُوا الْكَيْلَ:} This includes, while keeping justice in mind, not decreasing the measure or weight when giving, and not taking more when receiving. See Surah Al-Mutaffifin (1-3), Surah Ar-Rahman (9), and Surah Bani Isra'il (35).

➌ {لَا نُكَلِّفُ نَفْسًا اِلَّا وُسْعَهَا:} That is, if one tries to measure and weigh fully but makes a mistake due to forgetfulness or oversight, there will be no questioning about it. This is the meaning of {’’ اِلَّا وُسْعَهَا ‘‘}.

➍ {وَ اِذَا قُلْتُمْ فَاعْدِلُوْا …… :} When you speak, whether you are making a decision, giving an order, or giving testimony, in every situation act with justice and fairness; no relationship, kinship, or friendship should become an obstacle to justice. See Surah An-Nisa (135) and Surah Al-Ma'idah (8).

➎ { وَ بِعَهْدِ اللّٰهِ اَوْفُوْا:} That is, fulfill the covenant you made by accepting Islam and obeying Allah and His Messenger. This means acting upon all the commands of the Qur'an and Sunnah. Allah has also commanded to fulfill the covenants made with people.

➏ { لَعَلَّكُمْ تَذَكَّرُوْنَ:} The things mentioned in this verse are those that are well-known in society; their emphasis is so that you may remember and be admonished. The meaning of {’’ ذِكْرٌ ‘‘} is both "reminder" and "admonition," as the Messenger of Allah (peace be upon him) said: [ فَإِذَا نَسِيْتُ فَذَكِّرُوْنِيْ ] [ بخاری، الصلوۃ، باب التوجہ نحو القبلۃ حیث کان : ۴۰۱ ] "When I forget, remind me."

152. 1. The orphan whose guardianship becomes your responsibility, it is your duty to act with complete goodwill towards him. The requirement of this goodwill is that if he has received a share of inheritance, whether in the form of cash or land and property, but he is not yet capable of managing it, then his wealth should be protected with full sincerity until he reaches the age of maturity and understanding. It should not happen that, under the pretext of guardianship, his wealth or property is disposed of before he attains maturity.

152. 2. To cheat in weighing and measuring—taking the full measure when receiving, but giving less by deceit when giving to others—is a very low and morally degraded act. This moral disease was prevalent among the people of Shu‘ayb and was among the causes of their destruction.

152. 3. The purpose of mentioning this here is to clarify that the matters being emphasized are not such that they are difficult to act upon. If that were the case, We would not have commanded them, for We do not burden anyone beyond their capacity. Therefore, if you desire salvation in the Hereafter and honor and dignity in this world, then act upon these divine commands and do not turn away from them.

152. And do not approach the property of the orphan except in a way that is best, until he reaches maturity. And give full measure and weight with justice—we do not burden any soul beyond its capacity. And when you speak, be just, even if it concerns a close relative. And fulfill the covenant of Allah. This He has commanded you, so that you may take heed.

[171]
Consuming the Wealth of the Orphan:

That is, if the wealth of an orphan is in your custody, then spend it only in such a manner that benefits and betters the orphan. Do not make any attempt whatsoever to gain personal benefit from it, nor even think in your heart about such a thing. The guardian of the orphan may only consume the orphan’s wealth if he himself is needy and destitute, and even in that case, he may only take from it in a reasonable manner, in a way that is not objectionable to any party. The prohibition of consuming the wealth of the orphan has been mentioned at several places in the Noble Quran. And the Prophet ﷺ counted this sin as the fifth among the seven major destructive sins, as is clear from the following hadith. Sayyiduna Abu Hurairah ؓ reports that the Prophet ﷺ said, “Avoid the seven destructive sins.” The Companions asked, “O Messenger of Allah! What are they?” He said, “Associating partners with Allah, sorcery, killing a soul which Allah has forbidden without right, usury, consuming the wealth of the orphan, fleeing from the battlefield, and slandering chaste, innocent, believing women.” [بخاري۔ كتاب المحاربين۔ باب رمي المحصنات]

[172] Consuming the wealth of others by means of fraud in weights and measures is such a grave crime that, on account of it, Allah Almighty destroyed the people of Sayyiduna Shu‘ayb ؑ. In the Noble Quran, there is a whole surah named Al-Mutaffifin, meaning those who, when weighing or measuring, take more than their due from others, but when giving to others, give them less than their rightful due. And it is obvious that such acts can only be done through deceit. Allah Almighty has stated that only those people can do such things who have no fear of the Hereafter and of being held accountable before Allah. Then their end has been stated: for such people, there is nothing but destruction upon destruction.

[173]
Speaking with Justice and Fairness:

Although even in ordinary conversation, speaking unjustly about someone is a crime, if it is in the form of testimony, it becomes a grave crime. Thus, once the Prophet ﷺ mentioned the major sins and said: “The major sins are these: associating partners with Allah, killing without right, and causing distress to parents.” Then he said, “Shall I not tell you the greatest sin? It is false speech (that is, an unjust statement, or a statement in which, through manipulation, an attempt is made to turn falsehood into truth), or such false testimony.” [بخاري۔ كتاب الادب۔ باب عقوق الوالدين من الكبائر]

And the meaning of the verse demands that whenever you speak, speak with justice—call the truthful one truthful and the liar a liar, even if it affects your own self or a close relative or friend. Do not speak ambiguously or with manipulation in a way that results in someone else’s insult or the usurpation of their right, or in a way that brings any benefit to yourself.

[174] Fulfilling a covenant is obligatory in any case, whether the covenant is made with Allah, such as making a vow or pledge, or made with others in Allah’s name, which includes contracts of marriage and sales, or the covenant known as the Covenant of Alast, which is inherent in human nature.

[175] That is, O polytheists and Jews! The real task is to act upon these nine types of commands, for which there is scholarly evidence in every Book of Allah. You do not care for them and keep violating them, while the acts of polytheism you are performing are your own inventions, for which there is no scholarly evidence. Therefore, if guidance is desired, you must abandon your previous ways and adopt this path. It should be clear that Sayyiduna Musa ؑ was given written tablets on Mount Tur, in which ten commandments were mentioned, known as the Ten Commandments. These commandments were later included in the Torah. Among these ten commandments, one was the sanctification of the Sabbath. If that is excluded, the remaining are these nine commandments mentioned in these verses. The Jews are being especially warned that you have violated each and every one of the fundamental commandments given to you and have torn them apart, and instead, you have become involved in such acts for which there is not even a hint in your Book.