The Prophet’s (pbuh) Compassion for Orphans
The term “orphan” is defined in dictionaries as a child, either male or female, who has lost their father before reaching adulthood. (Ayverdi 2006, 3: 3652; Eren 1988; 2: 1627; Doğan 1996, 1144) During the Jahiliyyah (pre-Islamic) period, due to reasons such as neglect, easy divorce, wars, lack of respect for women, and death, the number of widows and orphans was very high. When both parents died, it was the responsibility of the chiefs, or “sayyids,” of the tribes to take care of orphans. Since there were frequent wars between tribes, the number of orphaned girls under guardianship was particularly large. It was not uncommon for a guardian to have ten or fifteen orphan girls under their care. Orphans, being unable to defend themselves, were often denied their rights by the larger heirs, who would not give them anything. (Sarıçam 2005; 348; Fayda 1993, 7: 18)
Because orphans could not inherit, they generally did not possess significant wealth. According to custom, if someone placed a special kind of garment (called maşlah), which was like a torn piece of cloth, over the orphan girl, it symbolized that she belonged to them. In this case, no one other than the guardian could propose to marry the girl. If the guardian found the girl attractive, he would marry her. In such a case, the guardian would not give the usual dowry that was expected according to custom. Additionally, the girl would manage her inheritance alongside her own property, benefiting from it, while the orphaned girl would receive nothing. If the girl was not appealing to the guardian or did not want to marry him, he would prevent her from marrying someone else. He would also make her work under harsh conditions in an effort to gain her inheritance. (Yazır 1993, 2: 466; Sarıçam 348)
As seen above, the maltreatment of orphans in the Jahiliyyah society emerges as a social problem. For this reason, both the Qur’an and the Hadiths of the Prophet Muhammad (peace and blessings be upon him) devote considerable attention to this issue, as they do with other problems of that time. Indeed, the Qur’an and Hadiths condemn the mistreatment of orphans and emphasize the protection of their rights, placing them under the guardianship of society. In both the Qur’an and the Hadiths, principles are set forth for every situation involving orphans, and the behaviors that believers must adopt or avoid are presented in a comprehensive manner.
In Islam, regarding orphans, the following actions are commanded: to do good to them (Al-Baqarah, 2/83, 177, 220; An-Nisa, 4/36, 127), to show them kindness (Al-Fajr, 89/17), to protect and care for them (An-Nisa, 4/27), to act justly (An-Nisa, 4/3, 127), to feed and give them drink (Al-Insan, 76/8; Al-Balad, 90/15-16), and to give in charity (Al-Baqarah, 2/215). They are also commanded not to humiliate or harm them (Ad-Duha, 93/9; Al-Ma’un, 107/1-2).
Islam places great importance on protecting the property of orphans and severely criticizes those who consume orphan property unjustly. It is stated that those who consume orphan property will face great loss in both this world and the Hereafter: “Those who unjustly consume the property of orphans, they are only filling their bellies with fire. They will enter a blazing fire” (An-Nisa, 4/10). In a Hadith, “eating orphan’s property” is counted among the seven major sins. (Bukhari, Wasaya, 23; Muslim, Iman, 145; Nasai, Wasaya, 12; Abu Dawood, Wasaya, 10)
“Until they reach the age of maturity, approach the orphan’s property in the best possible way.” (Al-An’am, 6:152) and “Those who unjustly consume the property of orphans are only filling their bellies with fire. They will enter a blazing fire.” (An-Nisa, 4:10). After the revelation of these verses, Muslims refrained from taking orphans’ wealth. Not only did they avoid eating their wealth, but they also made sure that the orphans’ property did not mix with their own. They even refrained from eating any leftover food from an orphan’s plate. Those who had orphans in their homes separated their food and drinks for them and assigned them separate living spaces. However, this practice, while meant to protect the orphans, became a burden on those who were looking after them. Some companions came to the Messenger of God (peace and blessings be upon him) and said, “O Messenger of God, none of us has the strength to set up separate homes for the orphans or provide them with separate food and drink.” In order to clarify and resolve this misunderstanding, the following verse was revealed: “They ask you about orphans. Say: ‘To improve their condition is best. If you mix with them, they are your brothers. God knows who corrupts and who improves.'” (Al-Baqarah, 2:220).
This verse made it clear that the injunctions to avoid touching the orphan’s property were aimed at those with bad intentions—those whose actions were aimed at corruption, not improvement. It also indicated that those who act with good intentions have no reason to fear, as they should strive to improve both the orphan’s well-being (by protecting them, meeting their material and spiritual needs, taking care of their education, and ensuring they grow up to be good people, etc.) and their property (by safeguarding it, working with it, leasing it, etc., to increase its income, and ultimately returning it to the orphan in the best possible manner when the time comes). Thus, it discouraged excessive caution. (Commission 2006, 1: 348-349)
An example of how much Islam values orphans is the following: When Aws b. Sabit from the Ansar passed away, he left behind a widow and three orphaned daughters. He had no sons. His male relatives inherited all of his property, without giving anything to the widow or the orphan girls. The woman complained to the Messenger of God (peace and blessings be upon him), who then sent someone to address the issue. The heirs claimed that the property belonged to them, based on the pre-Islamic Arab custom that only male relatives inherited the property. In response, the following verse was revealed: “For men, there is a share in what the parents and relatives leave behind. And for women, there is a share in what the parents and relatives leave behind.” (An-Nisa, 4:7). Upon hearing this, the Messenger of God (peace and blessings be upon him) immediately informed the heirs that Godhad allocated a share for women in the inheritance. (Yazır 2:474)
Protecting orphan property is just as important as refraining from consuming it, and preventing others from doing so is also crucial. Indeed, several verses in the Qur’an emphasize the protection of orphan property: “Until they reach the age of maturity, approach the orphan’s property in the best possible way.” (Al-An’am, 6:152; also see: An-Nisa, 4:2, 6; Al-Isra, 17:34). While the property of all individuals is inviolable within the bounds of legitimacy, orphans’ property is particularly vulnerable to exploitation and abuse due to their weakness and lack of protection. Therefore, the verse stresses the need for special care in dealing with their property. Additionally, completely neglecting the orphan’s property could lead to its commercial value decreasing over time or failing to grow, so managing and engaging with this property is allowed. In fact, the phrase “in the best and most beautiful way” suggests that the guardians should engage in trade, rent it out, and take steps to increase its income or profits, as this is implicitly encouraged. After all, doing the best and the most beautiful is a virtue. (Commission 2:488)
Guardians (or custodians), due to their faults, are allowed to use the orphan’s property until the time it is handed over, as long as the guardianship continues. If the guardian is poor, they may use the orphan’s wealth as a necessary compensation for managing it, but it must be in a reasonable manner and without excess. If the guardian is wealthy, they do not have this right. However, if a wealthy guardian is in need, they may take only what is necessary, and they must repay it when their financial situation improves. (Yazır 2: 462)
Indeed, when a person came to the Messenger of God (peace and blessings be upon him) and said, “O Messenger of God (peace and blessings be upon him)! I am poor, I have nothing, and I also have an orphan,” the Prophet (peace and blessings be upon him) said to him: “Eat from the orphan’s property! But do not be extravagant, do not rush, and do not claim the orphan’s property as your own.” (Abu Dawood, Wasaya, 8; Nasai, Wasaya, 11)
Those who attempt to eat, seize, or swap the orphan’s valuable property for their own poor or worthless property, or guardians who take care of their own wealth well but neglect, mistreat, or leave the orphan’s property idle, have abused their duties and committed a betrayal of trust. As stated in the relevant verse: “Give the orphans their property and do not exchange the good for the bad. Do not mix their property with yours. Indeed, this is a great sin.” (An-Nisa, 4:2), the unlawful consumption of orphan property is forbidden, and it is emphasized that a guardian must not exchange good (lawful) property with bad (unlawful) property.
The Qur’an states: “Did not your Lord find you an orphan and give you shelter?” (Ad-Duha, 93:6), highlighting that the Prophet Muhammad (peace and blessings be upon him) himself grew up as an orphan. It also emphasizes that God protected and cared for Him when He was an orphan. The Prophet Muhammad (peace and blessings be upon him) was commanded to show compassion and mercy towards orphans, to respect and care for their rights. (Commission 5:639; Yazır 8:510)
The Compassionate Prophet (peace and blessings be upon him), even before his prophethood, used to care for orphans. However, divine regulations regarding their rights began in the early years of his prophethood. When Ja’far ibn Abu Talib, the leader of the emigrants to Abyssinia, spoke in defense of Islam and Muslims before the Negus, he said that “during the time of ignorance, the strong oppressed the weak,” but the Messenger of God (peace and blessings be upon him) stood by the weak, protected them, and upheld their rights. He also mentioned that the Prophet (peace and blessings be upon him) had forbidden the consumption of orphan’s wealth and that the Prophet (peace and blessings be upon him) safeguarded and protected orphans, urging others to do the same. (Hamidullah 1990, 1:299)
An excellent example of the Prophet Muhammad’s (peace and blessings be upon him) attitude towards orphans can be seen in his relationship with the famous companion, the respected Anas ibn Malik. The Prophet (peace and blessings be upon him) took the orphan Anas ibn Malik under his care, closely guiding his upbringing and education. (Canan 1995, 11:213) The respected Anas served the Messenger of God (peace and blessings be upon him) for ten years and stated that the Prophet (peace and blessings be upon him) always treated him with compassion and mercy, and that he never heard a word of reprimand from him. (Bukhari, Adab, 39; Sawm, 53; Manaqib, 23; Muslim, Fadail, 52, 82; Tirmidhi, Birr, 69). He also mentioned that when he was about to be reprimanded by the Prophet’s wives, the Prophet (peace and blessings be upon him) would say, “Leave the child!” (Bukhari, Wasaya, 25; Abu Dawood, Adab, 1; Muslim, Fadail, 54)
The Compassionate Prophet gave great importance to households or individuals where orphans were treated well and had all their needs met, and he honored such households. He said: “The best house among the Muslims is the one in which an orphan is treated well. The worst house is the one where an orphan is mistreated.” (Ibn Majah, Adab, 6) In another hadith, he stated: “The one who treats an orphan well and I will be like this in Paradise,” and he showed with his two fingers (the index and middle finger) how close they would be. (Bukhari, Adab, 24; Talaq, 14, 25; Muslim, Zuhd, 42)
“I swear by the One who sent me with the truth, that on the Day of Judgment, God will not punish anyone who shows mercy to an orphan, speaks kindly to them, feels sympathy for their orphanhood and weakness, and does not become arrogant due to the blessings Allah has granted them, looking down on their neighbor.” (Ibn Hanbal 2: 263, 387)
“Whoever takes an orphan from among the Muslims and brings them to their home to feed and provide for them, unless they commit an unforgivable sin (such as polytheism), Allah will surely admit that person into His Paradise.” (Tirmidhi, Birr, 14)
“Whoever takes care of three orphans, will be as if they spend their nights in prayer and their days in fasting, as well as striving in the path of God. The one who does this and I (the Prophet) will be like this (showing the index and middle fingers together) in Paradise, as brothers.” (Ibn Majah, Adab, 6)
The Prophet (peace and blessings be upon him) advised a man who came to him, complaining about the hardness of his heart: “If you want your heart to soften, feed the poor and stroke the head of the orphan.” (Ibn Hanbal 2: 263, 383, 387)
The Compassionate Prophet (peace and blessings be upon him) placed great importance on the protection of orphans’ rights. He emphasized this with the statement: “I warn you strongly about violating the rights of these two weak groups: the orphans and the women.” (Ibn Majah, Adab, 6), showing his careful attention to this matter. He advised that those who are not in a position to protect orphan wealth should not take on the guardianship of the orphan’s property. The Prophet (peace and blessings be upon him) specifically warned Abu Dharr al-Ghifari, pointing out that he was not naturally suited for leadership, advising him not to take on the guardianship of orphan property. (Abu Dawood, Wasaya, 4; Nasai, Wasaya, 10)
During the time of the Prophet Muhammad (peace and blessings be upon him), we also see that the state gave great importance to protecting orphans. Awn ibn Abu Juhayfa reports that his father said: “A zakat officer of the Prophet (peace and blessings be upon him) came to us. He took the zakat from our rich people and gave it to the poor. I was an orphan, and he gave me a camel.” (Tirmidhi, Zakat, 21)
The Protector of Orphans, Prophet Muhammad (peace and blessings be upon him), paid great attention to the orphans left behind by martyrs. He showed them immense compassion and mercy, meeting all their needs.
The companion Beshir ibn Akreba recounts: “When my father Akaba was martyred in the Battle of Uhud, I went to the Messenger of God (peace and blessings be upon him) crying. The Prophet (peace and blessings be upon him) asked me, ‘O dear child! Do you not wish that I were your father, and Aisha were your mother?’ I replied, ‘Of course, I would wish that, O Messenger of God (peace and blessings be upon him)!’ The Prophet (peace and blessings be upon him) then stroked my head. Even though my hair has now turned grey, the place where the Prophet (peace and blessings be upon him) stroked my head still remains black.” (Bukhari, al-Tarikh al-Kabir, 2:78; Cakan 1992, 6:4, etc.)
When the Prophet (peace and blessings be upon him) heard about the martyrdom of the respected Ja’far ibn Abu Talib in the Battle of Mu’tah, he immediately rushed to his house, embraced and kissed Ja’far’s orphan children with tears in his eyes, and ordered that food be prepared for Ja’far’s family, as they were mourning. (Tirmidhi, Janazah, 21; Abu Dawood, Janazah, 30)
We can see that the Prophet Muhammad (peace and blessings be upon him) continued to care deeply for this family even later on. The respected Abdullah ibn Ja’far recounts a touching memory of how the Prophet was very attentive towards them: One day, I was playing in the street. When the Prophet (peace and blessings be upon him) saw me, he said to those around him, “Put Abdullah on the camel.” So, they placed me on the camel. Then, the Prophet (peace and blessings be upon him) began to stroke my head, and with every stroke, he would say, “O God, protect the children of Ja’far.” (Ibn Hanbal, 1: 205)
In conclusion, we can say that during the pre-Islamic period (Jahiliyyah), there was no attention given to the protection of orphans and their wealth, and they were subjected to all kinds of injustices. However, Islam placed great importance on addressing the issue of orphans, a social wound in society, and resolved their problems by safeguarding their rights and justice. The Prophet (peace and blessings be upon him) himself took personal care of orphans, treated them with great compassion and mercy, met all their needs, and made arrangements to improve their status in society. He also gave very important advice to his companions regarding the care and protection of orphans.
As Muslims, we must take care of the orphans in our guardianship or those around us, treat them kindly, meet all their needs, and always protect and uphold their rights.
Mehmet DERE, Issue: 92, Year: 2011
