فَقِير

Commentary:

Guardians of orphans are enjoined to continue to test them so that if, after having reached the age of puberty, which according to some authorities is 18 years, and according to others 21, they are found to be capable of taking charge of their property, it should be handed over to them. But in no circumstances is it to be made over to them before puberty is attained and before they are so mature of intellect as to take care of and manage their property. If even at the mature age of 18 or 21, they are found to be incapable of managing their property, it may be withheld from them for a further period, with the sanction of the State.

The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian is, however, allowed a reasonable wage, if he is poor, which should be in proportion to the amount of work he does and to the value of the ward’s property.

But if the guardian is a person of ample means, he should take nothing out of the orphan’s property. In that case, his should be a labour of love, done in hope of reward from God. This verse is not a repetition, but an explanation of 4:3 which contains a prohibitory injunction for such guardians as possess sufficient income with the addition that it allows a certain remuneration for guardians of meagre means.

The words, when you deliver to them their property, then take witnesses in their presence, have been added as a safeguard against all possible frauds as well as misunderstanding. The property should be handed over to the wards in the presence of reliable witnesses when both the wards and the witnesses are present, as the word "presence" hints.

The verse ends with a stern warning in the words, Allah is sufficient as a Reckoner. So all concerned should fear the All-Seeing and All-Knowing God. Indeed, the fear of being called to account before God is the only true basis of all righteousness and the real and most effective preventive against sin and iniquity. One should fear not only the punishment of God, but also losing His love and mercy.

5:65.

4:156.

Commentary:

The words, Allah has heard the utterance of those, have been used by way of rebuke and warning, meaning that God is not unaware of these impudent utterances and that the utterers will certainly have to answer for them.

The words, Allah is poor and we are rich, were uttered by the Jews on behalf of the hypocrites and as an expression of their thoughts when the latter were called upon to spend their wealth in the cause of Allah (3:181). These words also express the thoughts of those niggardly persons and the weak of faith who join a new religion but find it hard to comply with its ever-growing monetary demands and sometimes cry out in impatience: "Has Allah become poor that we are asked to spend our hard-earned money in His cause?" In fact, one of the principal causes of the opposition to a new religious movement is reluctance on the part of the people to undergo the sacrifices of money and comfort that it demands.

The words, We shall record what they have said, signify that God will not let such mischievous utterances go unpunished, implying that what is forgiven is, as it were, not recorded.

5:9.

Important Words:

اولی (more regardful) is derived from ولی. They say ولیه i.e. he was or became near unto him; he loved him and was a friend to him. ولی الشیء means, he managed and looked after the thing. الولی means, friend; one who loves; helper; one who looks after your affairs. اولی means, more entitled, having a better right (Aqrab). They say فلان اولی بکذا i.e. such a one is more entitled to such a thing or has a better right or better title or claim to it; or is more deserving or worthy of it; or is more competent or fit for it (Lane). اولی also means, more regardful or more thoughtful or more considerate (Kashshaf & Muhit).

Commentary:

As in the settlement of differences between husband and wife, a subject dealt with in the preceding verses, witnesses have often to be called in, therefore the Quran here fittingly turns to that subject.

The expression, be witnesses for Allah, means that one should bear witness truly for the sake of God and in strict accordance with His injunctions. The words علی انفسکم rendered as "against yourselves" may also be rendered as "against your people or against your kith and kin", signifying that one should give true evidence in all cases, even against the members of one’s own community or one’s near relations or even when one’s own honour or property is at stake.

The words, parents or kindred, have been added to increase the force of the injunction, i.e. you should give true evidence not only against the members of your own community, but even against those who are closely related to you by blood—your own parents and others near and dear. As one has to more often bear witness against other people than against near relatives, therefore, the former class of persons has been put before the latter.

2:199; 5:3.

2:204.

Commentary:

Apart from the spiritual good that the Pilgrimage does to a Muslim, it possesses great social and political significance. It has great potentialities for welding different Muslim countries into one strong international brotherhood of Islam. Muslims from all parts of the world, who meet at Mecca once a year can exchange views on all sorts of matters of international importance, renew old and establish new contacts. They have opportunities to acquaint themselves with the problems that confront their brethren in faith in other countries, to copy one another’s good points and profit by one another’s experience and also to cooperate with one another in many other ways. Mecca being God’s appointed centre of Islam, the Pilgrimage can serve as a sort of a United Nations Organization for the whole Muslim world. All other religions have failed to produce such a forum for the exchange of international ideas and programmes. But it is regretted that Muslims have not yet awakened to the realization of Mecca being an international capital for the whole Muslim world. These are some of the material benefits and advantages to which reference has been made in the words, "that they may witness its benefits;" and the words "and may mention the name of Allah," refer to the great spiritual benefits which Muslims can and should derive from the Pilgrimage to Mecca. See also 3:98.