Tafsir of Al-An'am 6:152

"And do not approach the wealth of the orphan" (i.e., do not deal with it in any manner whatsoever) "except in the way that is best" (i.e., through the action that is best to be done with his wealth, such as preserving it and investing it). It is also said: The meaning is, do not approach his wealth unless you are characterized by the trait that is the best of traits in his interest; so he who does not find himself possessing the best of traits should not approach it. This interpretation is far-fetched. The address is directed to guardians and trustees because of His, the Exalted’s, saying: "until he reaches his maturity" (for this is the limit for what is understood from the exception, not a limit for the prohibition). It is as if it were said: Guard it until he reaches maturity, and when he reaches it, hand it over to him, as in His, the Glorified’s, saying: "And if you perceive in them sound judgment, then deliver to them their wealth."

"Al-ashudd" (maturity), according to what Al-Farra said, is a plural with no singular. Some Basrans said: It is a singular, as in 'akun (a type of garment), and no other words of this pattern exist in the singular form besides these two. It is also said: It is the plural of shiddah (strength/intensity), like ni'mah (blessing) and an'um (blessings), with an assumed ha (h) at the end, due to the frequency of the plural form af'ul for the singular fa'l, such as qadh and aqdh. Ibn al-Anbari said: It is the plural of shadd (with a damma on the shin), like wudd and wudud. Others say it is the plural of shadd (with a fatha on the shin). In any case, it is derived from shiddah, meaning strength or height, from the expression "the day has shadda" (risen/intensified). From this is the saying of Antarah: I remember him when the day was at its peak (shadda), as if his head had been dyed with 'azlam (a dye).

The meaning of reaching maturity, according to Ash-Sha'bi and a group, is reaching the age of puberty. Others say it is to reach eighteen years of age. As-Suddi said: To reach thirty. However, the verse is abrogated by His, the Exalted’s, saying: "Until they reach the age of marriage." Other opinions exist, and the disagreement regarding the time of handing over the orphan's wealth has been mentioned previously; we have exhausted the discussion in verifying the truth regarding that, so refer to it.

"And fulfill the measure" (i.e., complete it). "The measure" refers to that which is measured (makil); it is a verbal noun used in the sense of the passive participle. "And the balance" (i.e., the weighed item). It is also permitted that there is an elided genitive here, meaning: the measured item of the measure and the weighed item of the balance. "With justice" (i.e., with equity). It is in the place of a circumstantial qualifier (hal) from the pronoun in "fulfill" (i.e., being equitable). Abu al-Baqa said: It is permissible for it to be a circumstantial qualifier from the object (i.e., complete). Perhaps the inclusion of this circumstantial qualifier is for emphasis.

In At-Tafsir al-Kabir: If it is asked, "Fulfilling the measure and the balance is identical to justice, so what is the benefit of the repetition?" We say: Allah, the Exalted, commanded the giver to fulfill the right of the entitled person without reduction, and commanded the entitled person to take his right without requesting an increase. So contemplate this.

"We do not charge any soul except with that within its capacity" (i.e., except what it can bear and what is not difficult for it). This sentence is an initiation brought after the command to fulfill the measure and balance with justice as a concession for what falls outside of one’s capability, because observing that—as is—is a hardship given its frequent occurrence. It is as if it were said: You are obligated to what is within your capacity in this matter, and what is beyond that is pardoned for you. It is also permitted that it was brought to lighten the weight of the previous obligations so that they might accept them; it is as if it were said: Everything we have obligated you with is possible and not arduous, and We do not obligate what is unbearable.

"And when you speak"—a statement in a legal judgment, testimony, or the like—"be just" (in it, and speak the truth), "even if it should concern a near relative" (i.e., a person of kinship to you). "And fulfill the covenant of Allah" (i.e., what has been pledged to you from the aforementioned matters, or any covenant whatsoever, so this includes what was mentioned as a primary inclusion, or what you have pledged to Allah, the Exalted, regarding your oaths and vows). The prepositional phrase is connected to what follows it, and its placement at the beginning is for the concern of its importance. "This" (i.e., what has been detailed of these grand obligations) "has He instructed you" (i.e., He has commanded you with it, a firm command), "that you may remember."

In what lies within its folds, and act according to its requirements. Hamza, Al-Kisa’i, and Hafs from ‘Asim read "tadhakkarun" with the dhal unvowelled (light), while the others read it with the shadda (emphatic) throughout the entire Quran; both have the same meaning.

The first verse was concluded with His, the Glorified’s, saying: "that you may use reason," and this one with His, the Exalted’s, saying: "that you may remember." This is because the people were persisting in polytheism, the killing of children, the offering of adultery, and the killing of a soul forbidden by Allah without right, not shunning them and not realizing their ugliness. Thus, He, the Exalted, forbade them so that they might realize their ugliness and consequently shun them and leave them. As for the preservation of orphans' wealth, the fulfillment of measures, justice in speech, and the fulfillment of covenants, they were already doing those things and priding themselves on being characterized by them. Therefore, Allah, the Exalted, commanded them with that so that they might remember, should forgetfulness occur to them—this was stated by Al-Qutb ar-Razi. Then he said: If you say, "Being dutiful to parents is also from the second category, so why was it mentioned in the first?" I say: The greatest of favors upon a human is the favor of Allah, the Exalted, followed by the favor of parents, because they are the apparent causes, and from them is the favor of upbringing and protection from destruction during early childhood. So when He forbade disbelief in Allah, the Exalted, He forbade thereafter the ingratitude for the favor of parents, as an alert that since the people did not commit ingratitude, then by greater reason they should not commit disbelief.

The Imam said: The reason for ending each verse with its specific conclusion is that the five obligations mentioned in the first verse are apparent and clear, so it is necessary to use reason and understand them. The four obligations mentioned in this verse are hidden, subtle matters in which struggle and much thought are necessary until one arrives at the point of moderation, which is remembering.

It is possible to say: Most of the first obligations were delivered in the form of a prohibition, and it is in the meaning of prevention, and man is eager for what is forbidden; thus, it was appropriate to provide a reason for the injunction with that which contains an allusion to the meaning of prevention and restraint. This is contrary to the other obligations, for most of them were delivered in the form of a command, and the aspect of prohibition is not apparent as it is in the [first set of] prohibitions. Thus, the emphasis on the request and the hyperbole in it are [intended] so that they may continue in it and remember when they forget. Let this be contemplated.