The Morning Hours, The Early Hours, Morning Bright — Verse 9

So as for the orphan do not oppress him by appropriating his wealth or otherwise

فأما اليتيم فلا تُسِئْ معاملته، وأما السائل فلا تزجره، بل أطعمه، واقض حاجته، وأما بنعمة ربك التي أسبغها عليك فتحدث بها.

ثم قال تعالى "فأما اليتيم فلا تقهر" أي كما كنت يتيما فآواك الله فلا تقهر اليتيم أي لا تذله وتنهره وتهنه ولكن أحسن إليه وتلطف به قال قتادة كن لليتيم كالأب الرحيم.

وبعد أن عدد - سبحانه - هذه النعم لنبيه صلى الله عليه وسلم أمره بشكرها ، وأداء حقوقها .فقال - تعالى - : ( فَأَمَّا اليتيم فَلاَ تَقْهَرْ . . ) والقهر : التغلب على الغير والإِذلال له .أى : إذا كان الأمر كما أخبرتك من أنك كنت يتيما فآويناك ، وكنت ضالا فهديناك ، وكنت فقيرا فأغنيناك ، فتذكر هذه النعم ، واشكر ربك عليها ، ومن مظاهر هذا الشكر : أن تواسى اليتيم ، وأن تكرمه . وأن تكون رفيقا به . . ولا تكن كأهل الجاهلية الذين كانوا يقهرون الأيتام ويذلونهم ويظلمونهم . .ولقد استجاب النبى صلى الله عليه وسلم لما أمره ربه به ، فأكرم اليتامى ورعاهم ، وحض على ذلك فى أحاديث كثيرة منها قوله صلى الله عليه وسلم : " " أنا وكافل اليتيم كهاتين فى الجنة " وأشار صلى الله عليه وسلم . بأصبعيه السبابه والوسطى " . ومن الآيات القرآنية التى وردت فى هذا المعنى قوله - تعالى - : ( وَلاَ تَقْرَبُواْ مَالَ اليتيم إِلاَّ بالتي هِيَ أَحْسَنُ حتى يَبْلُغَ أَشُدَّهُ . . . ) وقد تكرر الأمر برعاية اليتيم ، وبالمحافظة على ماله فى مطلع سورة النساء خمس مرات قال - تعالى - : ( وَآتُواْ اليتامى أَمْوَالَهُمْ . . . ) وقال - سبحانه - : ( وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي اليتامى فانكحوا مَا طَابَ لَكُمْ مِّنَ النسآء مثنى وَثُلاَثَ وَرُبَاعَ . . . ) وقال - عز وجل - : ( وابتلوا اليتامى حتى إِذَا بَلَغُواْ النِّكَاحَ . . . ) وقال سبحانه - : ( وَإِذَا حَضَرَ القسمة أُوْلُواْ القربى واليتامى والمساكين فارزقوهم مِّنْهُ وَقُولُواْ لَهُمْ . . . )وقال - تعالى - : ( إِنَّ الذين يَأْكُلُونَ أَمْوَالَ اليتامى ظُلْماً إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَاراً . . . )

القول في تأويل قوله تعالى : فَأَمَّا الْيَتِيمَ فَلا تَقْهَرْ (9)يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: ( فَأَمَّا الْيَتِيمَ ) يا محمد ( فَلا تَقْهَرْ ) يقول: فلا تظلمه، فتذهب بحقه، استضعافًا منك له.كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَأَمَّا الْيَتِيمَ فَلا &; 24-489 &; تَقْهَرْ ) : أي لا تظلم.حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن منصور، عن مجاهد ( فَأَمَّا الْيَتِيمَ فَلا تَقْهَرْ ) قال: تُغْمِصْه وَتحْقِره . وذُكر أن ذلك في مصحف عبد الله ( فَلا تَكْهَرْ ).

ثم أوصاه باليتامى والفقراء فقال: ( فأما اليتيم فلا تقهر ) قال مجاهد : لا تحقر اليتيم فقد كنت يتيما . وقال الفراء والزجاج : لا تقهره على ماله فتذهب بحقه لضعفه ، وكذا كانت العرب تفعل في أمر اليتامى ، تأخذ أموالهم وتظلمهم حقوقهم .أخبرنا أبو بكر محمد عبد الله بن أبي توبة ، أخبرنا أبو طاهر محمد بن أحمد بن الحارث ، أخبرنا أبو الحسن محمد بن يعقوب الكسائي ، أخبرنا [ عبد الله ] بن محمود ، أخبرنا أبو إسحاق إبراهيم بن الخلال ، حدثنا عبد الله بن المبارك عن سعيد بن أبي أيوب عن يحيى [ بن ] سليمان عن يزيد بن أبي عتاب عن أبي هريرة عن النبي - صلى الله عليه وسلم - قال : " خير بيت في المسلمين بيت فيه يتيم يحسن إليه ، وشر بيت في المسلمين بيت فيه يتيم يساء إليه " ، ثم قال بأصبعيه : " أنا وكافل اليتيم [ في الجنة ] هكذا [ وهو يشير ] بأصبعيه [ السبابة والوسطى ] " .

فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ (9) الفاء الأولى فصيحة .و ( أما ) تفيد شرطاً مقدراً تقديره : مهما يكن من شيء ، فكان مفادها مشعراً بشرط آخر مقدر هوالذي اجتلبت لأجله فاء الفصيحة ، وتقدير نظم الكلام إذ كنت تعلم ذلك وأقررت به فعليك بشكر ربك ، وبيّن له الشكر بقوله : { أمّا اليتيم فلا تقهر } الخ .وقد جُعل الشكر هنا مناسباً للنعمة المشكور عليها وإنما اعتبر تقدير : إذا أردتَ الشكر ، لأن شكر النعمة تنساق إليه النفوس بدافع المروءة في عرف الناس ، وصُدر الكلام ب ( أما ) التفصيلية لأنه تفصيل لمجمل الشكر على النعمة .ولما كانت ( أمَّا ) بمعنى : ومهما يكن شيء ، قرن جوابها بالفاء .واليتيم مفعول لفعل { فلا تقهر } . وقدم للاهتمام بشأنه ولهذا القصد لم يؤت به مرفوعاً وقد حصل مع ذلك الوفاء باستعمال جواب ( أما ) أن يكون مفصولاً عن ( أما ) بشيء كراهية موالاة فاء الجواب لحرف الشرط . ويظهر أنهم ما التزموا الفصل بين ( أما ) وجوابها بتقديم شيء من علائق الجواب إلا لإِرادة الاهتمام بالمقدم لأن موقع ( أما ) لا يخلو عن اهتمام بالكلام اهتماماً يرتكز في بعض أجزاء الكلام ، فاجتلاب ( أما ) في الكلام أثر للاهتمام وهو يقتضي أن مثار الاهتمام بعض متعلِّقات الجملة ، فذلك هو الذي يعتنون بتقديمه.

{ فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ } أي: لا تسيء معاملة اليتيم، ولا يضق صدرك عليه، ولا تنهره، بل أكرمه، وأعطه ما تيسر، واصنع به كما تحب أن يصنع بولدك من بعدك.

قوله تعالى : فأما اليتيم فلا تقهر أي لا تسلط عليه بالظلم ، ادفع إليه حقه ، واذكر يتمك قال الأخفش . وقيل : هما لغتان : بمعنى . وعن مجاهد فلا تقهر فلا تحتقر . وقرأ النخعي والأشهب العقيلي ( تكهر ) بالكاف ، وكذا هو في مصحف ابن مسعود . فعلى هذا يحتمل أن يكون نهيا عن قهره ، بظلمه وأخذ ماله . وخص اليتيم ; لأنه لا ناصر له غير الله تعالى فغلظ في أمره ، بتغليظ العقوبة على ظالمه . والعرب تعاقب بين الكاف والقاف . النحاس : وهذا غلط ، إنما يقال كهره : إذا اشتد عليه وغلظ . وفي صحيح مسلم من حديث معاوية بن الحكم السلمي ، حين تكلم في الصلاة برد السلام ، قال : فبأبي هو وأمي ما رأيت معلما قبله ولا بعده أحسن تعليما منه - يعني رسول الله - صلى الله عليه وسلم - فوالله ما كهرني ، ولا ضربني ، ولا شتمني . . . الحديث . وقيل : القهر الغلبة . والكهر : الزجر .ودلت الآية على اللطف باليتيم ، وبره والإحسان إليه حتى قال قتادة : كن لليتيم كالأب الرحيم . وروي عن أبي هريرة أن رجلا شكا إلى النبي - صلى الله عليه وسلم - قسوة قلبه فقال : " إن أردت أن يلين ، فامسح رأس اليتيم ، وأطعم المسكين " . وفي الصحيح عن أبي هريرة : أن رسول الله - صلى الله عليه وسلم - قال : أنا وكافل اليتيم له أو لغيره كهاتين ، وأشار بالسبابة والوسطى .ومن [ ص: 89 ] حديث ابن عمر أن رسول الله - صلى الله عليه وسلم - قال : " إن اليتيم إذا بكى اهتز لبكائه عرش الرحمن ، فيقول الله تعالى لملائكته : يا ملائكتي ، من ذا الذي أبكى هذا اليتيم الذي غيبت أباه في التراب ، فتقول الملائكة ربنا أنت أعلم ، فيقول الله تعالى لملائكته : يا ملائكتي ، اشهدوا أن من أسكته وأرضاه ؟ أن أرضيه يوم القيامة " . فكان ابن عمر إذا رأى يتيما مسح برأسه ، وأعطاه شيئا . وعن أنس قال : قال رسول الله - صلى الله عليه وسلم - : من ضم يتيما فكان في نفقته ، وكفاه مؤونته ، كان له حجابا من النار يوم القيامة ، ومن مسح برأس يتيم كان له بكل شعرة حسنة . وقال أكثم بن صيفي : الأذلاء أربعة : النمام ، والكذاب ، والمديون ، واليتيم .

Man should help the weak so that he may be entitled to God’s grace. His words should be full of the expression of God’s grace, so that God may confer His blessings upon him.

Injunction [ 1] فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ‌ (Therefore, as for orphan, do not oppress him,...93:9). The word qahr means 'to treat people who are less powerful in an unfair and cruel way'. In the present context, the verse means: 'Since you were a poor orphan, and Allah sheltered you, do not oppress the orphan.' [ In words, 'do not seize their wealth by force and squander it. Do not scorn them, humiliate them or despise them. Rather, you should be kind and gentle to them.'] As a result, the Holy Prophet ﷺ emphasised that the orphan be treated kindly and gently, and has forbidden any hurting attitude towards them. The Holy Prophet ﷺ is reported to have said that the best house of a Muslim is the one in which there is an orphan who is treated kindly, and with love and affection. The worst house is the one in which there is an orphan who is treated badly. [ This is transmitted by Bukhari in Al-Adab-ul- Mufrad, and by Ibn Majah and Baghawi, as quoted by Mazhari ].

So he also said: (Therefore the orphan oppress not) do not transgress on him nor deride him,

So, as for the orphan, do not oppress him,�For you have tasted [the bitterness of] being an orphan (yutm).�Then he said:Another interpretation is the following: �⸢So be gracious to the orphan (fa-ʾlṭuf bi�l-yatīm)⸣, for you know what it means for the heart of an orphan to receive benevolence (luṭf).� His words, Exalted is He:

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. The Reason for the Revelation of Surat Ad-Duha Imam Ahmad recorded from Jundub that he said, "The Prophet became ill, so he did not stand for prayer for a night or two. Then a woman came and said, `O Muhammad! I think that your devil has finally left you.' So Allah revealed, وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.)" Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir, all recorded this Hadith. This Jundub (who narrated it) is Ibn `Abdullah Al-Bajali Al-`Alaqi. In a narration from Al-Aswad bin Qays, he said that he heard Jundub say that Jibril was slow in coming to the Messenger of Allah . So the idolators said, "Muhammad's Lord has abandoned him." So Allah revealed, وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى - مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (By the forenoon. By the night when it darkens. Your Lord has neither forsaken you nor hates you.) وَالضُّحَى - وَالَّيْلِ إِذَا سَجَى (By the forenoon. By the night when it darkens.) Al-`Awfi reported from Ibn `Abbas, "When the Qur'an was revealed to the Messenger of Allah , Jibril was delayed from coming to him for a number of days (on one occasion). Therefore, the Messenger of Allah was affected by this. Then the idolators began to say, `His Lord has abandoned him and hates him.' So Allah revealed, مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (Your Lord has neither forsaken you nor hates you.)" In this, Allah is swearing by the forenoon and the light that He has placed in it. وَالَّيْلِ إِذَا سَجَى (By the night when it darkens (Saja).) meaning, it settles, darkens meaning, it settles, darkens and overcomes them. This was said by Mujahid, Qatadah, Ad-Dahhak, Ibn Zayd and others. This is a clear proof of the power of the Creator of this (light) and that (darkness). This is as Allah says, وَالَّيْلِ إِذَا يَغْشَى - وَالنَّهَارِ إِذَا تَجَلَّى (By the night as it envelops. By the Day as it appears.) (92:1-2) Allah also says, فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.) (6:96) Allah then says, مَا وَدَّعَكَ رَبُّكَ (Your Lord has neither forsaken you) meaning, `He has not abandoned you.' وَمَا قَلَى (nor hates (Qala) you.) meaning, `He does not hate you.' The Hereafter is Better Than This First Life وَلَلاٌّخِرَةُ خَيْرٌ لَّكَ مِنَ الاٍّولَى (And indeed the Hereafter is better for you than the present.) meaning, the abode of the Hereafter is better for you than this current abode. For this reason the Messenger of Allah used to be the most abstinent of the people concerning the worldly things, and he was the greatest of them in his disregard for worldly matters. This is well known by necessity from his biography. When the Prophet was given the choice at the end of his life between remaining in this life forever and then going to Paradise, or moving on to the company of Allah, he chose that which is with Allah over this lowly world. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah was lying down on a straw mat and it left marks on his side. Then when he woke up he began to rub his side. So I said, `O Messenger of Allah! Will you allow us to spread something soft over this straw mat' He replied, «مَالِي وَلِلدُّنْيَا، إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ ظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا» (I have nothing to do with this world. The parable of me and this world is like a rider who rests in the shade of a tree, then he passes on and leaves it.)" At-Tirmidhi and Ibn Majah both recorded this Hadith by way of Al-Mas`udi. At-Tirmidhi said, "Hasan Sahih." The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah Then Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu `Amr Al-Awza`i recorded that Ibn `Abbas said, "The Messenger of Allah was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn `Abbas, and statements like this can only be said from that which is Tawqif. The Numerous Bounties of the Hereafter are waiting for the Messenger of Allah Then Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you so that you shall be well-pleased.) meaning, in the final abode Allah will give him until He pleases him concerning his followers, and in that which He has prepared for him from His generosity. From this will be the River of Al-Kawthar, which will have domes of hollowed pearls on its banks, and the mud on its banks will be the strongest frangrance of musk, as will be mentioned. Imam Abu `Amr Al-Awza`i recorded that Ibn `Abbas said, "The Messenger of Allah was shown that which his Ummah would be blessed with after him, treasure upon treasure. So he was pleased with that. Then Allah revealed, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you so that you shall be well-pleased.) So, Allah will give him in Paradise one million palaces, and each palace will contain whatever he wishes of wives and servants." This was recorded by Ibn Jarir and Ibn Abi Hatim from his route of transmission. This chain of narration is authentic to Ibn `Abbas, and statements like this can only be said from that which is Tawqif. A Mention of some of Allah's Favors upon the Messenger Enumerating His favors upon His Messenger Allah says; أَلَمْ يَجِدْكَ يَتِيماً فَآوَى (Did He not find you an orphan and gave you a refuge) This refers to the fact that his father died while his mother was still pregnant with him, and his mother, Aminah bint Wahb died when he was only six years old. After this he was under the guardianship of his grandfather, `Abdul-Muttalib, until he died when Muhammad was eight years old. Then his uncle, Abu Talib took responsibility for him and continued to protect him, assist him, elavate his status, honor him, and even restrain his people from harming him when he was forty years of age and Allah commissioned him with the prophethood. Even with this, Abu Talib continued to follow the religion of his people, worshipping idols. All of this took place by the divine decree of Allah and His decree is most excellent. Until Abu Talib died a short time before the Hijrah. After this (Abu Talib's death) the foolish and ignorant people of the Quraysh began to attack him, so Allah chose for him to migrate away from them to the city of Al-Aws and Al-Khazraj among those who helped him (in Al-Madinah). Allah caused his Sunnah to be spread in the most perfect and complete manner. Then, when he arrived at their city, they gave him shelter, supported him, defended him and fought before him (against the enemies of Islam) -- may Allah be pleased with all of them. All of this was from Allah's protection for him, guarding over him and caring for him. Then Allah says, وَوَجَدَكَ ضَآلاًّ فَهَدَى (He found you unaware and guided you) This is similar to Allah's saying, وَكَذَلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِى مَا الْكِتَـبُ وَلاَ الإِيمَـنُ وَلَـكِن جَعَلْنَـهُ نُوراً نَّهْدِى بِهِ مَن نَّشَآءُ مِنْ عِبَادِنَا (And thus We have sent to you a Ruh from Our command. you knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of our servants We will...) (42:52) Allah says, وَوَجَدَكَ عَآئِلاً فَأَغْنَى (And He found you poor and made you rich) meaning, `you were poor having dependents, so Allah made you wealthy and independent of all others besides Him.' Thus, Allah combined for him the two positions: the one who is poor and patient, and the one who is wealthy and thankful. In the Two Sahihs it has been recorded from Abu Hurayrah that the Messenger of Allah said, «لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْس» (Wealth is not determined by abundance of possessions, but wealth is the richness of the soul.) In Sahih Muslim, it is recorded from `Abdullah bin `Amr that the Messenger of Allah said, «قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاه» (Whoever accepts Islam, is provided with his basic needs, and Allah makes him content with what He has given him, then he will be successful.) How should this Bounty be responded to Then Allah says, فَأَمَّا الْيَتِيمَ فَلاَ تَقْهَرْ (Therefore, treat not the orphan with oppression.) meaning, `just as you were an orphan and Allah sheltered you, then do not oppress the orphan.' In other words, `do not humiliate him, scorn him or despise him. Rather, you should be kind and gentle to him.' Qatadah said, "Be like a merciful father to the orphan." وَأَمَّا السَّآئِلَ فَلاَ تَنْهَرْ (And repulse not the one who asks.) meaning, `just as you were astray and Allah guided you, then do not scorn the one who asks for knowledge seeking to be guided.' Ibn Ishaq said, وَأَمَّا السَّآئِلَ فَلاَ تَنْهَرْ (And repulse not the one who asks.) "This means do not be oppressive, arrogant, wicked, or mean to the weak among Allah's servants." Qatadah said, "This means respond to the poor with mercy and gentleness." وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (And procalim the grace of your Lord.) meaning, `just as you were poor and needy, and Allah made you wealthy, then tell about Allah's favor upon you.' Abu Dawud recorded from Abu Hurayrah that the Prophet said, «لَا يَشْكُرُ اللهَ مَنْ لَا يَشْكُرُ النَّاس» (Whoever is not thankful to the people, then he is not thankful to Allah.) At-Tirmidhi also recorded this Hadith and he said, "Sahih". Abu Dawud recorded from Jabir that the Prophet said, «مَنْ أُبْلِيَ بَلَاءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَمَنْ كَتَمَهُ فَقَدْ كَفَرَه» (Whoever overcomes some test (i.e., calamity) and mentions it (to others), then he is indeed thankful. And whoever conceals it, then indeed he was ungrateful.) Abu Dawud was alone in recording this Hadith. This is the end of the Tafsir of Surat Ad-Duha, and unto Allah is due all praise and thanks.