Two Orphans

Revelation, Wisdom, and Moral Responsibility

Two Orphans begins by linking revelation and responsibility, showing how divine guidance shapes law, ethics, and family life. The holy Torat, revealed by Allah to bani Israel, focuses on commandments pertaining to lawful and prohibited actions. It was sent to Musa (a.s.) , the messenger Allah sent to the Pharaoh and the Egyptian nation. Musa (a.s.) was instructed to tell the Pharaoh to stop disobeying the divine and persecuting bani Israel. Later, Allah sent a messenger to Bani Israel itself in the person of Isa (a.s.), who remind them of the commandments in the Torat that they had forsaken. Isa bin Maryam, the messenger of Allah was also given divine revelations - Injeel (Gospels) - focusing on profound wisdom and signs from God to reinforce the commandments. The Quran, the final divine revelation to humanity, also has both commandments and wisdom. However, it must be understood with careful regard to context, precedence and using meticulous cross-referencing. This brings me to the question posed at the end of the last section, as I turn to a second incident from the life of Musa bin Imran, the Messenger of Allah.

The account is detailed in Surah al Kahaf with God ordering Musa (a.s.) to seek out a man. The name of this man is not revealed, but the Quran reveals that he was blessed with wisdom and special knowledge from God. Upon meeting this individual, Musa (a.s.) expressed his desire to accompany him. The man replied that Musa (a.s.) would not be able to show patience in the face of the events that lay ahead.  Musa (a.s.) replied that he would be patient and not disobey in any matter, insha Allah. And so, the two servants of Allah set out together. In due course, they came across a boat. The man damaged the vessel and sank it. Musa (a.s.) indignantly protested this course of action. The man reminded Musa (a.s.) of the promise he previously made to be patient no matter what happened. Musa (a.s.) apologized for his forgetfulness and the two continued on. Next, they came across a boy, and the man killed the youth. Musa (a.s.) was aghast and deplored this wanton act of murder. Again, the man reminded Musa (a.s.) of his promise to show forbearance. Musa (a.s.) apologized a second time and said that if he complained a third time, the man would have just cause not to keep Musa (a.s.) in his company. Again, the two continued and eventually arrived at a village, tired and hungry. They sought hospitality from the residents and requested some food, but are rudely turned away. As they walked through the village, they come across a crocked wall, on the verge of collapsing. The man sets about repairing the wall. Musa, may Allah be pleased with him, stated that they could have demanded some food or wages for fixing the damaged wall. Upon hearing this, the man declared that it was time for the two to part company. Before doing so, however, he would share the hidden reasons behind his actions. With regard to the wall, he informed Musa (a.s.) that it belonged to two orphans who lived in the town. Some money was hidden under the damaged wall. Since the orphans’ father had been a righteous man, Allah wanted this money to remain hidden until the two boys reached maturity, after which they would discover and use it. This incident is a reminder for those of us who fear to leave children behind, and worry about their financial security.

Inheritance Justice and Care for Orphans

Surah an-Nisa is a chapter from the Quran with detailed commandments about marriage, inheritance, divorce, and related issues. On the subject of inheritance, Allah subhana hu wa ta’ala says: "For men, there is a share in what their parents and close kins have left behind, and for women there is a share in what parents and close kins leave behind. Whether the inheritance is small or large, these shares are pre-ordained (percentages of the total)." In this manner, divine law seeks to prevent unjust traditions such as women being denied their rights of inheritance, or the custom of giving a disproportionate share of the estate to the eldest son. Beyond justice, however, lies grace, and so the next ayah in Surah an-Nisa encourages us to show generosity those who do not have any formal claims to the inheritance left behind by the departed: "If those relatives (who are not heirs) and orphans and the needy arrive when the inheritance of the deceased is being distributed, give them some of it, and speak to them kindly." Here, the emphasis is on the baraka in the wealth, which always increases with charity. A person can look at a thousand dollars and categorically state that it is more than nine hundred and seventy-five dollars, but he or she cannot claim that the higher amount is more blessed by Allah. Divine revelation tells us not to hold back in making some accommodation towards the needy even though there are very specific instructions on how the inheritance must be divided. Compare this with the latitude we have in those cases where the matter is left to personal preference. Note that the recommendation to share with the needy is directed to the heirs only after they have received their shares, and have full ability to decide in the matter. If relatives who are not rightful heirs (per the formula outlined in Surah Nisa) insist on receiving something, they should be dealt politely, as indicated in the last part of the above ayah. This now brings me to the next ayah in the sequence which makes specific reference to one’s own children becoming orphans: "Let those people (disposing of the estate) have the same fear in their minds as they would have for their own if they had died and left behind young children; let them have taqwa of Allah and say what is just and righteous." This ayah has several important lessons. Firstly, it is reminder to do onto others what you would like done for yourself. Secondly, when it comes to financial matters, while it may be tempting to act in a manner that leads to immediate gain, money that is acquired unjustly will never benefit those who we frequently earn and save for i.e. our own children. Thirdly, the ayah provides one of the telling signs of taqwa, and that is to speak honestly, regardless of personal benefit or loss. The above ayah from Surah an-Nisa touches directly upon the concern shared by all parents with young children. But there is at least one other ayah in the Quran that must not be overlooked, and this one brings us back full circle to Surah al Baqarah. Here, Allah gives an example of the aging parent with young children:

"Would any of you wish to have a garden of dates and grapes, with rivers flowing beneath it, and in which there are all kinds of fruit for him? And old age befalls him, and he has children who are (too) weak (to earn livelihood). Then a wind-borne fire descends (on the garden) and it is burnt down. Thus Allah offers clear signs to you, so you may ponder." So, dear reader, what do your own deliberations lead you to conclude? Allah, in His wisdom, provided a parable, but not a very explicit formula. Nevertheless, the next ayah of the Quran provides a clear hint, and there is also another ayah in Surah Kahaf that will make things clear. I leave it to you to pursue the matter …

Compassion, Trust, and Family Protection

For further reading, see Surah Al-Kahaf 18:82 and Surah An-Nisa 4:8.