Al-Israa (The Night Journey)

34. “And do not approach the property of the orphan except in the best manner (to his advantage); until he reaches his maturity, and keep the promise, verily every promise will be questioned about.”

The Arabic term /’ašudd/ refers to a tightly knit knot, and it refers in here to the stage of the development of an orphan when he is physically and spiritually in a firm position to defend his properties and belongings.

The blissful Qur’an has made frequent recommendations about the protection of the orphan’s rights and considerations with regard to his state and overall care for their affairs.

However, as there is the possibility of stumbling in financial matters and misuse of belongings and properties of the orphans, then more warnings are required in which case even approaching them has been forbidden, and any oppressive intrusion into them has been equated with swallowing of Fire.

Thus, He has dealt with this issue in this verse, addressing all in a tone of voice similar to the one used in case of unchaste act, the verse says:

“And do not approach the property of the orphan…”

The Qur’an declares that all must not only abstain from using orphans’ belongings and properties, but they must also respect quietly its sanctuary.

However, as such a decree might be used as a pretext by certain individuals lacking insight who always take into account the negative aspect of things, thus causing the properties and belongings of the orphans to be neglected and spoiled, and be left at the mercy of the circumstances, then the Qur’an immediately makes a clear exception to this rule and stresses by saying:

“…except in the best manner (to his advantage)…”

Therefore, every type of intrusion into the wealth of the orphans, which is fulfilled targeted at the protection, betterment, multiplication and increase in the wealth, is allowed.

It is obvious that such a situation will continue as long as the orphan reaches the stage of mental and economic maturity where the Qur’an makes mention of following its discussion concerning the issue in the question, saying:

“…until he reaches his maturity…”

In the meantime, when this verse was revealed, Muslims abstained from attending the meals served by orphans and kept them in isolation. Then another verse was revealed the aim of which was not condemnation of approaching the orphans.

On the contrary, it confirmed the fact that the righteous must not abandon the orphans under the pretext of observing their devotion and of being virtuous. The verse went on saying that if such people mixed their lives with theirs it did not meet with any obstacle, reaffirming the fact that they were their religious brethren and thus they had to treat them in a brotherly way.

Allah differentiates those who incite corruption from those who are righteous. Surah Al-Baqarah, No. 2, verse 220 says:

“…and if you become co-partner with them, they are your brethren…”

It is for this reason that in a tradition the blissful Prophet (S) said:

“Whoever takes three orphans under his protection is like the person who has spent a life-time in prayers at night, has continued on fasting all days and has continued waging a holy war with his unshielded sword for Allah and he and I would be just two brothers in Paradise like these two fingers.”1

And again, Amir-ul-Mu’mineen-Ali (as), at the time of his death, said in his will:

“Appealing to you in Allah’s name again and again, concerning the issue of the orphans, lest they should feel hungry on and off, and lest they should die for your not attending to them.”2

We have him again saying:

“Be kind towards the orphans; treat the beggars in a gentle way and get along well with them, and, finally, be kind and compassionate with the weak.”

In another tradition he has said:

“The best way of being good is showing kindness towards the orphans.”3

In ‘Nahj-ul-Balaqah, letter 47, he (as) has commended further taking into consideration of the rights of those who are hired to do a job, the farmers, women, and the orphans.

Then, discussing the issue of keeping one’s promise in this verse, the verse states:

“…and keep the promise, verily every promise will be questioned about.”

It is so owing to the fact that most of the social relationships and the channels of economic system as well as political issues all revolve around the axis of pledges and promises. If and when there is a stumbling block found in them, the social system will instantly collapse.

Therefore, We must stick to our words, keeping them whatever they might be and with whomever they might be.

In the meantime, some Islamic traditions denote that one of the examples of pledges and promises which are in question, is compassion affection, and obedience with respect to Ali (as).¹