Surah Al-An’am Ayat 152 in Arabic Text
Here you can read various translations of verse 152
And do not approach the orphan’s property except in a way that is best until he reaches maturity. And give full measure and weight in justice. We do not charge any soul except [with that within] its capacity. And when you testify, be just, even if [it concerns] a near relative. And the covenant of Allah fulfill. This has He instructed you that you may remember.
And come not nigh to the orphan’s property, except to improve it, until he attain the age of full strength; give measure and weight with (full) justice;- no burden do We place on any soul, but that which it can bear;- whenever ye speak, speak justly, even if a near relative is concerned; and fulfil the covenant of Allah: thus doth He command you, that ye may remember.
(vi) and do not even draw near to the property of the orphan in his minority except in the best manner; (vii) and give full measures and weight with justice; We do not burden anyone beyond his capacity; (viii) When you speak, be just, even though it concern a near of kin; (ix) and fulfil the covenant of Allah. That is what He has enjoined upon you so that you may take heed.
“And come not near to the orphan’s property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word (i.e. judge between men or give evidence, etc.), say the truth even if a near relative is concerned, and fulfill the Covenant of Allah, This He commands you, that you may remember.
And approach not the wealth of the orphan save with that which is better, till he reach maturity. Give full measure and full weight, in justice. We task not any soul beyond its scope. And if ye give your word, do justice thereunto, even though it be (against) a kinsman; and fulfil the covenant of Allah. This He commandeth you that haply ye may remember.
And do not draw near the wealth of the orphan, except in the fairest (manner), until he has reached full age. And fill up the measure and the balance with equity. We do not charge (any) self except to its capacity; and when you say (anything), then be just (i.e., do justice) even if he were a near kinsman. And fulfil the covenant of Allah. That is what He has enjoined you with, that possibly you would be mindful.
Stay well away from the property of orphans, except with the best [intentions], until they come of age; give full measure and weight, according to justice’- We do not burden any soul with more than it can bear- ‘ when you speak, be just, even if it concerns a relative; keep any promises you make in God’s name. This is what He commands you to do, so that you may take heed’-
Quran 6 Verse 152 Explanation
For those looking for commentary to help with the understanding of Surah Al-An’am ayat 152, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(6:152) (vi) and do not even draw near to the property of the orphan in his minority except in the best manner; (vii) and give full measures and weight with justice; We do not burden anyone beyond his capacity; (viii) When you speak, be just, even though it concern a near of kin; (ix) and fulfil the covenant of Allah. That is what He has enjoined upon you so that you may take heed.
132. That is, one’s handling of the property of orphans should be based on maximum selflessness, sincerity and well-wishing for the orphans; it should be of a kind which lends itself to no reproach, either from God or man.
133. Even though this is a full-fledged postulate of the law of God, it is mentioned here in order to stress that one who tries to remain fair and just to the utmost of his ability, in giving weight and measure and in his dealings with people, will be acquitted of responsibility for error. If any mistakes in weight or measure occur out of oversight, and thus involuntarily, he will not be punished.
134. ‘Covenant of Allah’ signifies, in the first place, the commitment to God, as well as to human beings, to which man binds himself in His name. It also signifies that covenant between man and God, as well as between one human being and another which automatically takes place the moment a person is born onto God’s earth and into human society. The first two covenants mentioned are voluntary and deliberate whereas the last one is natural. The last one is no less binding than the first two, even though man does not make it of his own volition. For when man enjoys his own existence, makes use of his physical and mental energy, benefits from the means of sustenance and natural resources – in other words, when he benefits from the world created by God and avails himself of the opportunities provided for him by the operation of natural laws – he incurs certain obligations towards God. In the same way, when one derives nourishment and sustenance from the blood of one’s mother while in her womb, when one opens one’s eyes in a family which is supported by the toil of one’s father, when one benefits from the various institutions of human society, one is placed in varying degrees of obligation towards those individuals and institutions. This covenant between man and God and between man and society is inscribed, not on a piece of paper, but on every fibre of man’s being. Man has not entered into this covenant consciously and deliberately, yet the whole of his being owes itself to it. (Surah al-Baqarah 2:27) alludes to this covenant when it says that it is the transgressors ‘who break the covenant of Allah after its firm binding, and cut asunder what Allah has commanded to be joined, and spread mischief on earth’. It is also mentioned in (Surah al-A’raf 7:172 )in the following words: And recall when your Lord took the children of Adam from their loins and made them testify as to themselves saying, “Am I not your Lord?” (to which) they answered, “Yes, we do bear witness thereto. ”
152. “And come not near to the orphan’s property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice.” — We burden not any person, but that which he can bear — “And whenever you speak, say the truth even if a near relative is concerned, and fulfill the covenant of Allah. This He commands you, that you may remember.”
`Ata’ bin As-Sa’ib said that Sa`id bin Jubayr said that Ibn `Abbas said, “When Allah revealed,
(And come not near to the orphan’s property, except to improve it.) and,
(Verily, those who unjustly eat up the property of orphans.) those who were guardians of orphans separated their food from the orphans’ food and their drink from their drink. When any of that food or drink remained, they used to keep it for the orphan until he or she ate it or it spoiled. This became difficult for the companions and they talked about it to the Messenger of Allah , and Allah sent down the Ayah,
(And they ask you about orphans. Say: “The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers.”) ﴿2:220﴾ Thereafter, they mixed their food and drink with food and drink of the orphans.” Abu Dawud collected this statement. Allah’s statement,
(until he (or she) attains the age of full strength;), refers to reaching the age of adolescence, according to Ash-Sha`bi, Malik and several others among the Salaf.
(and give full measure and full weight with justice.) is a command to establish justice while giving and taking. Allah has also warned against abandoning this commandment, when He said,
(Woe to Al-Mutaffifin. Those who, when they have to receive by measure from men, demand full measure. And when they have to give by measure or weight to (other) men, give less than due. Do they not think that they will be resurrected (for reckoning). On a Great Day The Day when (all) mankind will stand before the Lord of all that exists) ﴿83:1-6﴾. Allah destroyed an entire nation that was accustomed to giving less in weights and measures. Allah said next,
(We burden not any person, but that which he can bear.) that is, whoever strives while pursuing his rights and giving other peoples’ full rights, then there is no sin on him if he commits an honest mistake after trying his best and striving to do what is right.
(And whenever you give your word, say the truth even if a near relative is concerned.) This is similar to His statement,
(O you who believe! Stand out firmly for Allah as just witnesses.) ﴿5:8﴾ And there is a similar Ayah in Surat An-Nisa’. So Allah commands justice in action and statement, with both near relatives and distant relatives. Indeed, Allah orders justice for everyone at all times and in all situations.
`Ali bin Abi Talhah reported that Ibn `Abbas commented on Allah’s statements,
(And follow not (other) paths, for they will separate you away from His path.), and,
((Saying) that you should establish religion and make no divisions in it.) ﴿42:13﴾, and similar Ayat in the Qur’an, “Allah commanded the believers to adhere to the Jama`ah and forbade them from causing divisions and disputes. He informed them that those before them were destroyed because of divisions and disputes in the religion of Allah.” Similar was said by Mujahid and several others. Imam Ahmad bin Hanbal recorded that `Abdullah bin Mas`ud said, “The Messenger of Allah drew a line with his hand (in the sand) and said,
(This is Allah’s path, leading straight.) He then drew lines to the right and left of that line and said,
(These are the other paths, on each path there is a devil who calls to it.) He then recited,
(And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path.)﴿6:153﴾” Al-Hakim also recorded this Hadith and said; “Its chain is Sahih, but they did not record it.” Imam Ahmad and `Abd bin Humayd recorded (and this is the wording of Ahmad) that Jabir said; “We were sitting with the Prophet when he drew a line in front of him and said,
(This is Allah’s path.) He also drew two lines to its right and two lines to its left and said,
(These are the paths of Shaytan.) He then placed his hand on the middle path and recited this Ayah;
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