وَلَا تَقْرَبُوا۟ مَالَ ٱلْيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُۥ وَأَوْفُوا۟ بِٱلْعَهْدِ إِنَّ ٱلْعَهْدَ كَانَ مَسْـُٔولًا
<p>Commentary</p><p>Mentioned in the two verses cited above, there are three injunctions: the ninth, the tenth and the eleventh. They relate to financial rights. It will be recalled that previous verses dealt with physical rights while the financial ones appear here.</p><p>Caution in handling the property of orphans</p><p>The ninth injunction given in the first verse (34) concerns the protection of properties owned by orphans and the observation of caution in their handling. Laying emphasis on it, it was said: 'And do not go (even) near the property of orphans.' It means that there should be no free use of their property counter to the provisions of the Shari` ah or the interest and advantage of the children. Those who are charged with the protection and management of the properties of orphans are duty-bound to observe utmost caution therein. When spending, they must spend only in the interest and to the advantage of orphans - and definitely not as based on their whim or lack of concern. And this pattern of management is to continue until such time when the orphaned children grow up and become capable of protecting their property themselves - the lower limit is when they attain to the age of fifteen years while the higher is eighteen years.</p><p>The fact is that it is just not permissible to spend from anyone's property through false means. But, it has been mentioned here in the case of orphans particularly because they themselves are incapable of keeping or taking account and no one is expected to know about it. So, a place where no one is present to demand one's right is exactly the place where the demand of Allah Ta’ ala becomes stronger and harder. Any shortfall in disbursing such rights becomes more sinful as compared to the rights of common people.</p><p>Fulfillment of Covenants and Implementation of Contracts</p><p>The tenth injunction enjoins the fulfillment of the covenant. There are two forms of the covenant. The first form has two aspects to it: (1) Between Allah and His servant, like the covenant of the servant in eternity that Allah is their Lord. This covenant necessarily results in obedience to His injunctions and the seeking of His pleasure. This is a covenant every human being has made in eternity irrespective of whether he or she is a believer or a disbeliever. (2) The second covenant is the covenant of a believer made through shahadah or professing of the kalimah: لا إله إلا اللہ (la ilaha illallah: there is no god but Allah) the outcome of which is a perfect following of Divine injunctions and the seeking of His pleasure.</p><p>The second form of the covenant takes effect between human beings themselves. This includes all treaties, pacts, agreements, pledges and contracts - political, commercial, or transactional - that are made between individuals or groups or institutions all over the world.</p><p>The fulfillment of all covenants identified in the first form is obligatory on human beings. As for the other kind of covenants or contracts, it is also obligatory to fulfill them subject to the condition that they should not be against the Islamic Law. As for those that are against the Islamic Law, it is obligatory to terminate them - after having first served a notice on the other party. If one of the parties does not fulfill, the other party has the right to go to the court and make them fulfill it. Essentially, a contract is an agreement between two parties that they would do or not do something. And in case, someone unilaterally promises to some-one else that he would give him a certain thing or meet him at a certain time or take care of a certain task for him, then, it is also obligatory to fulfill this promise. There are commentators who include this too under the sense of covenant, but they do so with a slight difference. We know when two parties are bound by a contract, any contravention by one of them can be challenged in the court and the other party can force its completion. But, the fulfillment of a unilateral promise cannot be enforced through the court. Of course, if someone were to go back on the promise made to someone else - without any valid legal excuse permitted by the Shari` ah - he will be committing a sin. In Hadith, this has been called hypocrisy in acts.</p><p>At the end of this verse, it was said: إِنَّ الْعَهْدَ كَانَ مَسْئُولًا (Surely, the covenant shall be asked about). It means: 'On the day of Qiyamah, the way questions shall be asked about the fulfillment or non-fulfillment of obligatory divine injunctions, so it will be with mutual contracts - these too will be asked about.' Here, it has been left at that only: 'it will be asked about.' at is going to happen next after the questioning? This has been left untold. Perhaps, intended as such, it may be signaling towards the danger being great!</p><p>The eleventh injunction enjoins fulfillment of weights and measures in transactions of buying and selling and forbids any short measuring. Full details appear in Surah al-Mutaffifin (83).</p><p>Ruling</p><p>Respected jurists of Islam say that the outcome of the injunction against shortening weights and measures is that it is Haram (unlawful) to give less than whatever is the due of whoever it may be. Therefore, it is also included therein that an employee curtails the assigned duty entrusted with him or gives a time that is less than what should actually be given to it, or that a worker shirks work and fails to deliver what is due out of it.</p>
CommentaryMentioned in the two verses cited above, there are three injunctions: the ninth, the tenth and the eleventh. They relate to financial rights. It will be recalled that previous verses dealt with physical rights while the financial ones appear here.Caution in handling the property of orphansThe ninth injunction given in the first verse (34) concerns the protection of properties owned by orphans and the observation of caution in their handling. Laying emphasis on it, it was said: 'And do not go (even) near the property of orphans.' It means that there should be no free use of their property counter to the provisions of the Shari` ah or the interest and advantage of the children. Those who are charged with the protection and management of the properties of orphans are duty-bound to observe utmost caution therein. When spending, they must spend only in the interest and to the advantage of orphans - and definitely not as based on their whim or lack of concern. And this pattern of management is to continue until such time when the orphaned children grow up and become capable of protecting their property themselves - the lower limit is when they attain to the age of fifteen years while the higher is eighteen years.The fact is that it is just not permissible to spend from anyone's property through false means. But, it has been mentioned here in the case of orphans particularly because they themselves are incapable of keeping or taking account and no one is expected to know about it. So, a place where no one is present to demand one's right is exactly the place where the demand of Allah Ta’ ala becomes stronger and harder. Any shortfall in disbursing such rights becomes more sinful as compared to the rights of common people.Fulfillment of Covenants and Implementation of ContractsThe tenth injunction enjoins the fulfillment of the covenant. There are two forms of the covenant. The first form has two aspects to it: (1) Between Allah and His servant, like the covenant of the servant in eternity that Allah is their Lord. This covenant necessarily results in obedience to His injunctions and the seeking of His pleasure. This is a covenant every human being has made in eternity irrespective of whether he or she is a believer or a disbeliever. (2) The second covenant is the covenant of a believer made through shahadah or professing of the kalimah: لا إله إلا اللہ (la ilaha illallah: there is no god but Allah) the outcome of which is a perfect following of Divine injunctions and the seeking of His pleasure.The second form of the covenant takes effect between human beings themselves. This includes all treaties, pacts, agreements, pledges and contracts - political, commercial, or transactional - that are made between individuals or groups or institutions all over the world.The fulfillment of all covenants identified in the first form is obligatory on human beings. As for the other kind of covenants or contracts, it is also obligatory to fulfill them subject to the condition that they should not be against the Islamic Law. As for those that are against the Islamic Law, it is obligatory to terminate them - after having first served a notice on the other party. If one of the parties does not fulfill, the other party has the right to go to the court and make them fulfill it. Essentially, a contract is an agreement between two parties that they would do or not do something. And in case, someone unilaterally promises to some-one else that he would give him a certain thing or meet him at a certain time or take care of a certain task for him, then, it is also obligatory to fulfill this promise. There are commentators who include this too under the sense of covenant, but they do so with a slight difference. We know when two parties are bound by a contract, any contravention by one of them can be challenged in the court and the other party can force its completion. But, the fulfillment of a unilateral promise cannot be enforced through the court. Of course, if someone were to go back on the promise made to someone else - without any valid legal excuse permitted by the Shari` ah - he will be committing a sin. In Hadith, this has been called hypocrisy in acts.At the end of this verse, it was said: إِنَّ الْعَهْدَ كَانَ مَسْئُولًا (Surely, the covenant shall be asked about). It means: 'On the day of Qiyamah, the way questions shall be asked about the fulfillment or non-fulfillment of obligatory divine injunctions, so it will be with mutual contracts - these too will be asked about.' Here, it has been left at that only: 'it will be asked about.' at is going to happen next after the questioning? This has been left untold. Perhaps, intended as such, it may be signaling towards the danger being great!The eleventh injunction enjoins fulfillment of weights and measures in transactions of buying and selling and forbids any short measuring. Full details appear in Surah al-Mutaffifin (83).RulingRespected jurists of Islam say that the outcome of the injunction against shortening weights and measures is that it is Haram (unlawful) to give less than whatever is the due of whoever it may be. Therefore, it is also included therein that an employee curtails the assigned duty entrusted with him or gives a time that is less than what should actually be given to it, or that a worker shirks work and fails to deliver what is due out of it.