Al-An'am (The Cattle): (152) And do not approach the wealth...

Section 1: Introduction to the Commandments

Know that the Almighty has mentioned five types of injunctions in the first verse, which are clear and manifest matters requiring no thought or exertion of judgment.

Then, in this verse, the Almighty mentions four types of injunctions, which are subtle matters requiring the rational person to use thought, contemplation, and judgment to ascertain their proper measure.

Section 2: The First Injunction (Wealth of the Orphan)

The first type of injunction mentioned in this verse is His saying: {And do not approach the wealth of the orphan except in the best manner until he reaches maturity.}

Know that the Almighty said in Surah Al-Baqarah: {...concerning the orphans. Say...} (Al-Baqarah: 220). The meaning here is: Do not approach the orphan's wealth except by striving to increase it, seeking profit through it, and looking after his best interests. If the guardian is poor and needy, he may take from it what is customary (bil-ma'ruf). If he is wealthy, it is better for him to abstain from it.

Thus, His saying {except in the best manner} carries the same meaning as His saying: {And whoever is self-sufficient, let him abstain [from taking charity], and whoever is poor, let him take [from it] what is fair} (An-Nisa: 6).

As for His saying {until he reaches maturity}, it means: Guard his wealth until he reaches maturity (ashuddahu). When he reaches maturity, then hand over his wealth to him.

Regarding the meaning of al-ashudd (maturity) and its interpretation:

• Al-Layth said: Al-ashudd is the stage where a man attains wisdom and knowledge.
• Al-Farra' said: Al-ashudd is the plural, and its singular in analogy would be shidd. He stated he has not heard a singular form.
• Abu Al-Haytham said: The singular of al-ashudd is shiddah, just as the singular of al-an'am (blessings) is ni'mah (blessing). Al-shiddah means strength and fortitude, and al-shadeed (strong) refers to a powerful man.

Some interpreters explained reaching ashudd in this verse as reaching puberty, provided that prudence (rushd) is observed in him. We have elaborated on this point at the beginning of Surah An-Nisa.

Section 3: The Second Injunction (Weights and Measures)

The second type is His saying: {And give full measure and weight with justice.}

Know that anything that reaches complete perfection is said to be fulfilled (wafin). It is said: a full dirham, a full measure, and "I fulfilled his right" (awfaytu huqqahu) or "I completed it" (waffaytuhu) if you perfected it. Awfa al-kayl means he completed the measure without reducing anything from it.

His saying {and the weight} refers to weighing by the scale, and His saying {with justice} means with fairness, without deficiency or shortfall.

If it is asked: Is fulfilling the measure and weight the very essence of justice (qist)? If so, what is the benefit of this repetition?

We reply: God commands the giver to give the right-holder his due without any reduction, and He commands the right-holder to take his due without demanding excess.

Know that since a person might imagine that perfect fulfillment is obligatory, which is difficult and severe in terms of justice, God followed it up with what removes this severity: {Allah does not burden any soul beyond that it can bear.} This means the obligation in fulfilling measure and weight is only that amount which is possible in fulfilling measure and weight. Perfect, absolute fulfillment is not obligatory.

Al-Qadi said: If the Almighty has eased the obligation for the accountable person to this extent, even though the stricter measure is within his capacity, how can one imagine that the Almighty obligates the disbeliever to believe when he has no power to do so? Rather, they say, God creates the disbelief within him, wills it from him, judges him by it, and creates within him the capacity leading to that disbelief and the incentive necessitating it, and then forbids him from it. Since God does not permit such a degree of severity and restriction upon the servant—which is the fulfillment of measure and weight in the manner of absolute perfection—how can it be permissible for Him to impose such restriction and severity upon the servant?

Know that we oppose Al-Qadi and his teachers on this point concerning the issue of Divine Knowledge and the issue of the Divine Caller (ad-da'i). At that point, this discussion ceases, and it loses its luster and appeal.

Section 4: The Third Injunction (Speaking with Justice)

The third type of injunction mentioned in this verse is His saying: {And when you speak, be just, even if it concerns a near relative.}

Know that this is also among the subtle matters where God has obligated the fulfillment of trust. Interpreters have restricted it only to bearing witness, and only to commanding good and forbidding evil. Al-Qadi said this is not the case; rather, it includes everything related to speech.

Thus, it includes what a person says when calling others to the religion and establishing the proofs for it: that he mentions the proof concisely, free from superfluous additions, using understandable and common terms, close to comprehension. It also includes that commanding good and forbidding evil must be done justly, without excess in causing harm or alienation, and without falling short of the required degree. It also includes the narratives a person recounts, ensuring he neither adds to nor subtracts from them. Among these is conveying messages from people; it is obligatory to deliver them without addition or subtraction. It also includes a judge ruling by speech.

Then, the Almighty clarified that it is obligatory to be equal in this matter between the near and the distant, because since the objective is seeking the pleasure of God, this does not differ between the near and the distant.

Section 5: The Fourth Injunction (Covenant of God)

The fourth type of these injunctions is His saying: {And fulfill the covenant of Allah.} This is among the hidden matters because a person might swear an oath to himself, and that oath may be hidden, and his fulfilling or breaking it may also be hidden.

After mentioning these categories, the Almighty said: {That is what He has instructed you with, so that you may remember.}

If it is asked: What is the reason for concluding the first verse with {so that you may understand} (ta'qilun) and concluding this verse with {so that you may remember} (tadhakkarun)?

We reply: Because the five injunctions mentioned in the first verse are clear and manifest matters, understanding and comprehending them is necessary. As for the four injunctions mentioned in this verse, they are subtle and obscure matters requiring exertion and thought to ascertain the point of moderation. For this reason, He said: {so that you may remember}.

Hamzah, Al-Kisa'i, and Hafs from 'Asim recited {tadhakkarun} with a light dhal (tafkhif), while the rest recited {tadhakkarun} with a heavy dhal (tashdid) throughout the Qur'an, and both readings mean the same thing.

Section 6: Conclusion of the Passage

{And that this is My straight path, so follow it. And do not follow [other] paths, lest they separate you from His path. That He has instructed you with this, so that you may be righteous (taqwa).}