The Holy Qur'an, like a radiant lamp, guides humanity along the path to salvation, and its verses, with their profound layers of meaning, direct humankind towards justice, ethics, and responsibility. Verses five, nine, and ten of Surah An-Nisa, examined in this treatise, address fundamental issues of guardianship, protection of the vulnerable, and avoidance of oppression. These verses, like a clear mirror, reflect human conduct regarding wealth, orphans, and the incapacitated, and, with eloquent language, elucidate ethical and jurisprudential principles that steer society towards cohesion and justice. The present writing endeavours, through an in-depth examination of these verses, to represent their meanings and messages with scholarly precision and articulate language.
وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُوا لَهُمْ قَوْلًا مَعْرُوفًا
And do not give your property, which Allah has made a means of support for you, to the foolish, but provide for them from it and clothe them and speak to them with kind words.
This verse, like a divine command, mandates the rational guardianship of wealth and support for the foolish. The term "fh" (فيها) in the phrase "wa-rzuqhum fh" functions as a golden key, indicating dependency and guardianship within the framework of the guardians property. Contrary to "minh" (منها), which implies independent transfer of wealth, "fh" positions the fool under the supervision of the guardian, as though protecting them like a vulnerable child embraced by a secure family. This linguistic distinction is rooted in divine wisdom aimed at preventing the wastage of wealth and harm to the foolish.
From a jurisprudential perspective, this verse stresses the preservation of wealth as the foundation of lifes stability. Wealth, as steadfast pillars, upholds the foundation of familial and social existence. Entrusting such wealth to a fool, who lacks financial management capability, is akin to handing a precious jewel to an inexperienced child who wastes it. Psychologically, fools resemble those afflicted by addiction; granting them independent control over wealth not only leads them to ruin but also disrupts social order. Accordingly, the verse advocates responsible guardianship and continuous supervision.
Continuing the discussion, the term "badar" (بدارا), appearing in verse six of Surah An-Nisa and related to this verse, denotes hastiness in excess and extravagance. This word, akin to a stern warning, forbids profligate consumption of wealth. The Holy Qur'an seems to say: consume your wealth like clear water, calmly and prudently, not like a raging flood that squanders it abruptly. Economically, this concept underscores the importance of financial management and avoidance of wastefulness, while ethically it invites temperance and rationality in financial behaviour.
Verse five of Surah An-Nisa, by emphasising the guardianship of fools and the preservation of wealth as the foundation of life, provides a rational and ethical framework for managing financial resources. This verse, by forbidding independent transfer of wealth to fools and recommending provision of sustenance and clothing for them within guardianship, effectively draws a roadmap for financial justice and protection of the incapacitated. The subtle difference between "fh" and "minh" reveals the profound divine wisdom in maintaining social order and preventing the dissipation of resources.
وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَلْيَقُولُوا قَوْلًا سَدِيدًا
And let those fear (Allah) who, if they were to leave behind weak offspring, would be concerned for them. So let them fear Allah and speak words of appropriate justice.
This verse, like a heavenly call, invites the human heart towards reverence and responsibility regarding the future of disabled offspring. The term "wa-lyakhsha" (ولّيخش), denotes an internal fear and tender-heartedness, akin to a gentle breeze prompting contemplation on the fate of the vulnerable. "Dhurryah if" (ذرية ضعاف) refers to weak, disabled, or orphaned children, who are vulnerable to oppression and exploitation. The Qur'an seems to say: just as you fear a bleak future for your own children, extend mercy to the weak in society, for such mercy, like a virtuous seed, cultivates justice within the community.
Ethically, this verse refers to the belief in the principle of recompense. Oppressing others weak ones rebounds detrimentally upon ones own children. The wise saying wheat grows from wheat and barley from barley restrains humans from oppressing the weak and invites mercy and justice. Sociologically, disabled children, in absence of protection, are vulnerable to exploitation and even trafficking; in some societies, impoverished children are pitted against one another for amusement and income. Such bitter scenes, like wounds upon societys body, stem from ignorance and widespread immorality.
The phrase "wa-lyaql qawlan addan" (وليقولوا قولًا سديدًا) advocates speech that is firm, logical, and just, as opposed to "qawl marf" (قول معروف), which at times refers to colloquial and emotional speech. Qawl add is like a solid rock, founded on reason and logic, free from extremism or deficiency. Such speech guarantees justice in adjudicating the wealth and rights of the weak. The Qur'an seemingly instructs: direct your words like an arrow aimed straight at truth, and do not be led astray by whirlpools of emotions and flattery.
In one pre-revolution scholarly gathering where elites and prominent figures assembled, unparalleled philosophical and psychological discussions took place. This assembly, like a luminous centre, was devoted to the exchange of profound and authentic ideas. One attendee, who spoke of the high profits of sugar trade, was warned of the principle of recompense. This historical example acts as a mirror illustrating how economic power abuse drags future generations into ruin. The religious concealment at this assembly, aimed at attracting proud elites, reveals an alignment of discourse with the audiences culture, as though truth was presented in the language intelligible to the elites.
Verse nine of Surah An-Nisa, by calling for reverence and qawl add, summons humanity to responsibility for the weak and avoidance of oppression. This verse, like a shining torch, clears the path towards social and ethical justice. The principle of recompense deters oppression of the vulnerable and links mercy to them with safeguarding ones own childrens future. Qawl add, with emphasis on logical and just speech, prevents unjust judgments and excesses.
إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُونَ فِي بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا
Indeed, those who unjustly consume the property of orphans only consume fire into their bellies, and they will be burned in a Blaze.
This verse, like a fiery warning, forbids oppression of orphans and promises severe punishment for wrongdoers. The phrase "yakulna amwl al-yatm ulm" (يأكلون أموال اليتامى ظلماً) refers to consuming the property of orphans with intent to oppress, likening the act to swallowing fire that burns the soul of the oppressor. "Sar" (سعيرًا) denotes an intensely blazing fire in the Hereafter beyond human comprehension. This punishment afflicts the oppressor not only in the afterlife but also disturbs their worldly peace, as the fire of injustice reduces their inner tranquility to ashes.
From a jurisprudential standpoint, the orphan, as a paradigmatic example of vulnerability, receives special attention in the Holy Qur'an. The distinction between "yatm" (fatherless) and "latm" (parentless) indicates Qur'anic focus on the most common form of weakness, i.e., fatherlessness. Historically, due to social restrictions, women did not assume guardianship roles; however, contemporary legal reforms grant custodial rights to mothers. Theologically, traditions emphasise the importance of the orphan and consider oppression of them a grave sin that shakes the Divine Throne.
Public wealth, as a Divine trust, includes the rights of orphans and the vulnerable. Breach of these resources, such as misuse of khums and zakat, entails moral corruption. These funds are like lifeblood in the veins of society and must circulate properly to sustain social life. Legally, misappropriation of public funds violates justice; ethically, it evidences ignorance and irresponsibility.
The term "sar" (سعيرًا) refers to a specific type of hellfire with exceptional severity. The descriptions of the Hereafter remain a hidden mystery beyond full human comprehension; however, this term vividly portrays the intensity of the oppressors punishment. Like a roaring storm, the blazing fire consumes the wrongdoers and recompenses them for their deeds.
Verse ten of Surah An-Nisa, with a stern warning, designates oppression of orphans as an unforgivable sin warranting a fiery punishment. This verse regards orphans as vulnerable jewels in need of protection and justice. Public wealth, as a Divine trust, must serve the vulnerable, and violation thereof leads to injustice and moral pollution. Sar, as a symbol of Divine retribution, depicts the severity of the oppressors punishment.
Verses five, nine, and ten of Surah An-Nisa, like three shining gems, present a comprehensive framework for guardianship, justice, and protection of the vulnerable. Verse five, by stressing guardianship of the foolish within the guardians property, prevents resource wastage. Verse nine, through its call for reverence and firm speech, summons responsibility towards the vulnerable and forbids oppression. Verse ten, with a fiery admonition, characterises oppression of orphans as a grave sin carrying a severe blazing punishment. These verses, revealed within a historical context where orphans and the vulnerable faced harm, remain relevant today in light of child exploitation and public fund abuse. The principle of recompense, as a Divine law, links oppression of the vulnerable to the oppressors own loss, while firm speech illuminates the path to just judgement. This ex
