4:10 An-Nisaa (The Women)

ولما أمرهم بذلك، زجرهم عن أكل أموال اليتامى، وتوعد على ذلك أشد العذاب فقال: { إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا } أي: بغير حق. وهذا القيد يخرج به ما تقدم، من جواز الأكل للفقير بالمعروف، ومن جواز خلط طعامهم بطعام اليتامى. فمَنْ أكلها ظلمًا فـ { إنما يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا } أي: فإن الذي أكلوه نار تتأجج في أجوافهم وهم الذين أدخلوها في بطونهم. { وَسَيَصْلَوْنَ سَعِيرًا } أي: نارًا محرقة متوقدة. وهذا أعظم وعيد ورد في الذنوب، يدل على شناعة أكل أموال اليتامى وقبحها، وأنها موجبة لدخول النار، فدل ذلك أنها من أكبر الكبائر. نسأل الله العافية.

ولهذا قال إن الذين يأكلون أموال اليتامى ظلما إنما يأكلون في بطونهم نارا وسيصلون سعيرا أي إذا أكلوا أموال اليتامى بلا سبب فإنما يأكلون نارا تتأجج في بطونهم يوم القيامة - وفي الصحيحين من حديث سليمان بن بلال عن ثور بن زيد عن سالم أبي الغيث عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال "اجتنبوا السبع الموبقات - قيل: يا رسول الله وما هن؟ قال- الشرك بالله والسحر وقتل النفس التي حرم الله إلا بالحق وأكل الربا وأكل مال اليتيم والتولي يوم الزحف وقذف المحصنات الغافلات المؤمنات" قال ابن أبي حاتم: حدثنا أبى حدثنا عبيدة أخبرنا عبدالعزيز بن عبدالصمد العمي حدثنا أبو هارون العبدي عن أبي سعيد الخدري قال: قلنا يا رسول الله ما رأيت ليلة أسري بك؟ قال "انطلق بي إلى خلق من خلق الله كثير: رجال كل رجل منهم له مشفر كمشفر البعير وهو موكل بهم رجال يفكون لحاء أحدهم ثم يجاء بصخرة من نار فتقذف في أحدهم حتى يخرج من أسفله ولهم جؤار وصراخ قلت: يا جبريل من هؤلاء ؟ قال: هؤلاء الذين يأكلون أموال اليتامى ظلما إنما يأكلون في بطونهم نارا وسيصلون سعيرا" وقال السدي: يبعث آكل مال اليتيم يوم القيامة ولهب النار يخرج من فيه ومن مسامعه وأنفه وعينيه يعرفه كل من رآه يأكل مال اليتيم. وقال ابن مردويه: حدثنا إسحاق بن إبراهيم بن زيد حدثنا أحمد بن عمرو حدثنا عقبة بن مكرم حدثنا يونس بن بكير حدثنا زياد بن المنذر عن نافع بن الحارث عن أبي برزة أن رسول الله صلى الله عليه وسلم قال "يبعث يوم القيامة القوم من قبورهم تأجج أفواههم نارا" قيل يا رسول الله من هم؟ قال "ألم تر أن الله قال: "إن الذين يأكلون أموال اليتامى ظلما" الآية" رواه ابن أبي حاتم عن أبي زرعة عن عقبة بن مكرم وأخرجه ابن حبان في صحيحه عن أحمد بن علي بن المثنى عن عقبة بن مكرم. قال ابن مردويه: حدثنا عبدالله بن جعفر حدثنا أحمد بن عصام حدثنا أبو عامر العبدي حدثنا عبدالله بن جعفر الزهري عن عثمان بن محمد عن المقري عن أبي هريرة قال: قال رسول الله صلى الله عليه وسلم "أحرج مال الضعيفين المرأة واليتيم " أي أوصيكم باجتناب مالهما وتقدم في سورة البقرة من طريق عطاء بن السائب عن سعيد بن جبير عن ابن عباس رضي الله عنهما قال: لما نزلت "إن الذين يأكلون أموال اليتامى ظلما" الآية انطلق من كان عنده يتيم فعزل طعامه من طعامه وشرابه من شرابه فجعل يفضل الشيء فيحبس له حتى يأكله أو يفسد فاشتد ذلك عليهم فذكروا ذلك لرسول الله صلى الله عليه وسلم فأنزل الله "ويسألونك عن اليتامى قل إصلاح لهم خير" الآية فخلطوا طعامهم بطعامهم وشرابهم بشرابهم.

The Necessity of Surrendering the Inheritance According to the Portions that Allah Ordained

Sa`id bin Jubayr and Qatadah said, "The idolators used to give adult men a share of inheritance and deprive women and children of it. Allah revealed;

لِّلرِّجَالِ نَصيِبٌ مِّمَّا تَرَكَ الْوَلِدَنِ وَالاٌّقْرَبُونَ

(There is a share for men from what is left by parents and those nearest in relation)." Therefore, everyone is equal in Allah's decision to inherit, even though their shares vary according to the degree of their relationship to the deceased, whether being a relative, spouse, etc. Ibn Marduwyah reported that Jabir said, "Umm Kujjah came to the Messenger of Allah ﷺ and said to him, `O Messenger of Allah! I have two daughters whose father died, and they do not own anything.' So Allah revealed;

لِّلرِّجَالِ نَصيِبٌ مِّمَّا تَرَكَ الْوَلِدَنِ وَالاٌّقْرَبُونَ

(There is a share for men from what is left by parents and those nearest in relation.)" We will mention this Hadith when explaining the two Ayat about inheritance. Allah knows best. Allah said,

وَإِذَا حَضَرَ الْقِسْمَةَ

(are present at the time of division,) those who do not have a share in the inheritance,

وَالْيَتَـمَى وَالْمَسَـكِينُ

(and the orphans and the poor), are also present upon dividing the inheritance, give them a share of the inheritance. Al-Bukhari recorded that Ibn `Abbas said that the Ayah,

وَإِذَا حَضَرَ الْقِسْمَةَ أُوْلُواْ الْقُرْبَى وَالْيَتَـمَى وَالْمَسَـكِينُ

(And when the relatives and the orphans and the poor are present at the time of division), was not abrogated. Ibn Jarir recorded that Ibn `Abbas said that this Ayah still applies and should be implemented. Ath-Thawri said that Ibn Abi Najih narrated from Mujahid that implementing this Ayah, "Is required from those who have anything to inherit, paid from whatever portions their hearts are satisfied with giving away." Similar explanation was reported from Ibn Mas`ud, Abu Musa, `Abdur-Rahman bin Abi Bakr, Abu Al-`Aliyah, Ash-Sha`bi and Al-Hasan. Ibn Sirin, Sa`id bin Jubayr, Makhul, Ibrahim An-Nakha`i, `Ata' bin Abi Rabah, Az-Zuhri and Yahya bin Ya`mar said this payment is obligatory. Others say that this refers to the bequeathal at the time of death. And others say that it was abrogated. Al-`Awfi reported that Ibn `Abbas said that this Ayah,

وَإِذَا حَضَرَ الْقِسْمَةَ

(And when are present at the time of division), refers to divisions of inheritance. So, when poor relatives, who are ineligible for inheritance, orphans, and the poor attend the division of the inheritance, which is sometimes substantial, their hearts will feel eager to have a share, seeing each eligible person assuming his share; while they are desperate, yet are not given anything. Allah the Most Kind, Most Compassionate, commands that they should have a share in the inheritance as an act of kindness, charity, compassion and mercy for them.

Observing Fairness in the Will

Allah said,

وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُواْ مِنْ خَلْفِهِمْ

(And let those have the same fear in their minds as they would have for their own, if they had left behind...) `Ali bin Abi Talhah reported that Ibn `Abbas said that this part of the Ayah, "Refers to a man who is near death and he dictates a will and testament that harms some of the rightful inheritors. Allah commands whoever hears such will to fear Allah, and direct the dying man to do what is right and to be fair, being as eager to protect the inheritors of the dying man as he would be with his own." Similar was reported from Mujahid and several others. The Two Sahihs record that when the Messenger of Allah ﷺ visited Sa`d bin Abi Waqqas during an illness he suffered from, Sa`d said to the Messenger, "O Messenger of Allah! I am wealthy and have no inheritors except a daughter. Should I give two-thirds of my property in charity" He said, "No." Sa`d asked, "Half" He said, "No." Sa`d said, "One-third" The Prophet said;

«الثُّلُثُ، وَالثُّلُثُ كَثِير»

(One-third, and even one-third is too much.) The Messenger of Allah ﷺ then said,

«إِنَّكَ أَنْ تَذَرَ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَذَرَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاس»

(You'd better leave your inheritors wealthy rather than leaving them poor, begging from others.)

A Stern Warning Against Those Who Use Up the Orphan's Wealth

It was also said that the Ayah

وَلاَ تَأْكُلُوهَآ إِسْرَافاً وَبِدَاراً أَن يَكْبَرُواْ

(consume it not wastefully and hastily, fearing that they should grow up,) means, let them have Taqwa of Allah when taking care of the orphan's wealth, as Ibn Jarir recorded from Al-`Awfi who reported this explanation from Ibn `Abbas. This is a sound opinion that is supported by the warning that follows against consuming the orphan's wealth unjustly. In this case, the meaning becomes: Just as you would want your offspring to be treated fairly after you, then treat other people's offspring fairly when you are given the responsibility of caring for them. Allah proclaims that those who unjustly consume the wealth of orphans, will be eating fire into their stomach, this is why Allah said,

إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَلَ الْيَتَـمَى ظُلْماً إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَاراً وَسَيَصْلَوْنَ سَعِيراً

(Verily, those who unjustly eat up the property of orphans, they eat up only a fire into their bellies, and they will be burnt in the blazing Fire!) meaning, when you consume the orphan's wealth without a right, then you are only consuming fire, which will kindle in your stomach on the Day of Resurrection. It is recorded in the Two Sahihs that Abu Hurayrah said that the Messenger of Allah ﷺ said,

«اجْتَنِبُوا السَّبْعَ الْمُوبِقَات»

(Avoid the seven great destructive sins. ) The people asked, "O Allah's Messenger! What are they" He said,

«الشِّرْكُ بِاللهِ، وَالسِّحْرُ، وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللهُ إِلَّا بِالْحَقِّ، وَأَكْلُ الرِّبَا، وَأَكْلُ مَالِ الْيَتِيمِ، وَالتَّوَلِّي يَوْمَ الزَّحْفِ، وَقَذْفُ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ الْغَافِلَات»

(To join others in worship along with Allah, magic, to kill the life which Allah has forbidden except for a just cause, to consume interest, to consume an orphan's property, to turn your back to the enemy and flee from the battlefield at the time of fighting, and to accuse chaste women who never even think of anything harmful to their chastity being good believers.)

Those who consume the property of orphans unjustly without any right are only consuming the whole of it as fire in their bellies because that is where such action leads and they shall be exposed to read active yaslawna or passive yuslawna that is they shall enter a blaze an intense fire in which they shall burn.

Misappropriation of the property of the orphans

The fourth verse (10) carries a severe warning for those who pilfer or dispose off the property of orphans unlawfully. It declares: 'Surely, those who eat up the property of the orphans unjustly, they only eat fire into their bellies, and soon they shall enter a blazing Hell.'

This verse equates the property of the orphan with the fire of Hell. Many commentators have interpreted this metaphorically, that is, eating the property of the orphans unjustly is like stuffing one's stomach with fire - because this is what is going to happen to him ultimately in the Hereafter. But, those with deeper insights and proofs do not support the presence of some figure of speech here. According to them, whatever is eaten up from the property of the orphan unlawfully is, in reality, nothing but fire - even though, it may not look like fire at that time. This is like somebody saying that the match-box in his hand was fire, or the piece of arsenic, a killer. Obviously, handling a match-box does not burn the hand, nor does arsenic kill a man by simple handling, not even by putting it in the mouth. However, a slight friction reveals that somebody who called the match-box a fire was right; and similarly, once the arsenic goes down the throat, we know that the one who called arsenic a killer was true. Common generalizations of the Holy Qur'an also support the view that whatever deeds, good or evil, man is doing, these very deeds are the trees, the flowers and the fruits of Paradise, or the embers of Hell - even though, their form here is different, but these will come forth on the Day of Doom transformed in their true forms. The Holy Qur'an says: وَوَجَدُوا مَا عَمِلُوا حَاضِرً‌ا (Kahf - 18:49)that is, on the Day of Doom, they shall find what they did - present! In other words, the punishment and the reward they shall see will be, in reality, the result of their own deeds.

It appears in some narrations that those who devour the orphan's property unjustly will be raised on the Day of Doom in a state that flames of fire will be seen coming out from inside their bellies through their mouths, nostrils, ears and eyes.

And the Holy Prophet ﷺ said that a set of people will be raised on the Day of Doom with their mouths erupting with fire. His noble Companions asked as to who these could be. He said: "Have you not read it in the Qur'an? (which says): إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا (those who eat up the property of the orphans unjustly)." (Ibn Kathir, v.1, p. 456)

The gist of the meaning of the verse is that the property of the orphan eaten up unjustly will be, in reality, the fire of Hell, though it may not be sensed as fire at that time. It is for this reason that the Holy Prophet ﷺ has given very clear instructions to observe most stringent precaution in this matter. Sayyidna Abu Hurairah ؓ narrates that the Holy Prophet ﷺ said: اُحَرِّجُ مالَ الضَّیفین المرأۃ والیتیم (I warn you to abstain from the property of the two weak ones - the woman and the orphan.) (Ibn Kathir, v.1, p.456)

A review at this point shows that the entire first section of Surah al-Nisa' contains injunctions relating to orphans. They bid protection of the property of the orphans, avoidance of encroaching on their property as one's own and the giving of their due share from the property they have received in inheritance; and they forbid the hasty consumption of the property of the orphans for fear of their growing mature and assuming its control, or the taking of orphaned girls in marriage and lowering their dower, or to usurp their property. In the end the text says that eating up the property of the orphan unjustly is filling of bellies with fire because, after their death, such people will be recompensed by fire filled in their bellies. Mark the use of the word, 'ya'kuluna' and the warning given to those who 'eat up' the property of the orphan. It means that using the property of the orphan in what-ever manner it may be - eating, drinking, consuming, utilizing - is totally unlawful, and a sure cause of Divine wrath. The punishment of eating up what belongs to somebody else unjustly and without any right covers all sorts of uses.

When someone dies, the right of every inheritor attaches itself to everything he owns, to each and every part, to everything big or small. It is tragic that the minor children of the deceased become orphans. Mostly, such children face a certain degree of injustice and excess in every home and everyone who assumes control of the property after the death of the father of these children - whether an uncle or elder brother or mother or some guardian or trustee - falls into doing things forbidden in this section. To begin with, they just go on postponing the distribution of the property for years together, spending a little here and there to feed and clothe these children. After that, they open up and become all too liberal in spending this jointly-held property on religiously unacceptable practices, customs and wasteful heads of expenditure. They would even spend it on their own person and go on to the limit of manipulating legal documents entering the names of their own children in place of the orphans. These are things hardly a home remains unaffected from.

The donations made for orphans in religious schools and orphan-ages must be spent on them. Not spending these on the orphans is a form of 'eating up' the property of the orphan.

Rulings

1. Inheritance includes everything owned by the deceased, even the-clothes on the dead body. People tend to give these out in charity without realizing that they belong to what has been left by the deceased. There are places where copper utensils are given out to the poor well before the total property is formally distributed, although minors and absentees from among the inheritors have rights in all such things. The proper method is to first distribute the property in accordance with whatever shares are to be received by children, wife, parents, sisters and anyone else as stipulated by the Islamic law of inheritance. Once the ownership passes to sharers, it is upto them who can, if they so desire willingly, give away part of it in charity on behalf of the deceased. If the receivers of such shares wish to do that jointly, let them make sure that they are all adults, for the permission of the minor is not valid. As far as inheritors who are absent are concerned, nothing can be taken from their shares without their permission.

2. The sheet spread over the Janazah while carrying the deceased to the graveyard is not part of the required shroud کَفَن (Kafan). It is not permissible to buy it from the proceeds of the property left by the deceased, because that is something held jointly. However, if someone was to cover the cost on his own, that would be permissible. There are places where a prayer-mat is torn out of the cloth purchased for the shroud and is used by the Imam who leads the janazah prayers. The mat is later given to the Imam. This expense is extra to the needed shroud and it is not permissible to buy it from the proceeds of the hitherto combined inheritance.

3. In some areas, new utensils are procured for bathing the deceased and which are broken after use. First of all, there is no need to buy new ones for a bath can be given using utensils already in the house; and if, for any reason, they have to be purchased, then, breaking them is not permissible. It not only amounts to wasting of property but also means causing loss to orphans and absent inheritors whose due rights are attached to the total property.

4. Any expenses before the distribution of inheritance, such as entertainment of guests or charity and alms, are totally impermissible. Giving charity and alms in this manner brings no merit or reward for the deceased. In fact, such giving under the notion that it will bring good returns for the departed soul is a far greater sin. The reason is simple. After the death of a person, all his property belongs to the inheritors in proportion to their respective rights in it. Then, there are orphans among them. Giving away things in charity from the combined property which includes the share of the orphan is like stealing from somebody's property and giving it in charity on behalf of the deceased. This is not correct. First distribute the property, then, let the inheritors give in charity from their shares for the good of the deceased, if they so desire.

It is better not to go for charity and alms from the combined inheritance even before the actual distribution, even though it be with the permission of inheritors. This is because the permission of whoever is an orphan among the inheritors is not just valid right from the outset. As for the adult ones, it is not necessary that their 'permission' comes out of their willing heart. It is quite possible that they are left with no option but give their permission lest they are disgraced before others. In other words, they may say yes with a heavy heart just to ward off the sense of shame.

Let us look at an anecdote ascribed to a pious elder, which will further clarify the issue. This pious elder went to visit a sick Muslim. He had hardly sat with the patient for a little while when the latter died. The sage immediately put out the lamp burning there and gave someone the money to buy oil and re-light the lamp with it. When people around asked him for the reason of his doing so, he said that this lamp was under the ownership of this person until such time that he was alive and it was correct to use that light. Now that the deceased has left this mortal world, his inheritors have the necessary right over everything he owned. So, it is only through the permission of all inheritors that we can use this lamp and since all of them are not present here, this lamp was lighted at a personal cost.

Surely those who eat the property of orphans wrongly will be eating only fire in their bellies and will roast in a blaze. The majestic compeller, the great Lord, the renowned keeper of servants, the clement, the gener- ous, the loyal, the tremendous, the lord of everyone, the carrier of everything, who takes the hand of the weak and joins with them in love, in this verse caresses the weak and shows love to the orphans. As for those wrongdoers who skewer the livers of orphans and drink the blood of the indigent, He threatens them and warns them of a fearful punishment. He acts as the deputy of the helpless and disputes with the wrongdoers for their sake. For He is the companion of the weak, the helper of the despairing, the responder to the call of the distressed, and the listener to the voice of the grieved. He loves the servant who, when battered, incapable, and destitute, lets out a cold sigh, sheds warm tears, and lifts two empty hands toward Him, asking again to be excused. It has come in the traditions that a man was saying, “O Lord, O Lord! You have written, You have measured out, and You have decreed!” O God, all that was, is, and shall be is what You want, what You bring about, and what You write for the creatures. O God, none of this is outside Your predestination, nor does it happen without Your decree. A call came in his secret core, “That is tawḤīd. Where is servanthood?” What you have said is nothing but tawḤīd and is fit for My Godhood. What then is the mark of your servanthood? The man said, “O Lord, O Lord! Surely I have disobeyed, I have sinned, and I ask.” O God, what comes from me is fitting for me. O God, I have broken the covenant, I have no loyalty, I am disloyal and everything worse. What can I do about this story-I'm all artifice and color. I'm altogether too lame to walk on the straight road. Greed has made me all grasping claws, I'm all war with the Apportioner's apportioning. Surely those who eat the property of orphans wrongly. It is harsh to eat the wealth of orphans and foolishly crave their possessions. They say that once the marvel of the empire, the pure Jesus, was passing by a graveyard.