Kindness and excellence toward the orphan are foundational pillars of Islamic ethics. Our Islam has enjoined kindness toward the orphan and forbidden their oppression, humiliation, or the breaking of their spirit, as well as the devouring of their wealth.
Allah Almighty addressed His Beloved ﷺ—who was born an orphan and whom He sheltered, cared for, and made the heart of his uncle Abu Talib tender toward him: {Did He not find you an orphan and give you shelter?} [Ad-Duha: 6]. Allah also said: {Therefore, treat not the orphan with oppression} [Ad-Duha: 9], meaning: do not dominate him through injustice; give him his rights, and remember your own state of being an orphan. Mujahid said: “Do not despise him.”
Al-Nakha’i and Al-Ashhab al-Uqayli read the word as “takhar” “تكهر” (with a ‘K’) instead of “taqhar” “تقهر” (with a ‘Q’). Based on this, it may be interpreted as a prohibition against rebuking them, treating them unjustly, or taking their money. The orphan was specifically mentioned because they have no supporter besides Allah Almighty; thus, the matter was stressed by intensifying the punishment for their oppressor. It is also said: Qahr is dominance, while Kahr is scolding.
The verse indicates gentleness, righteousness, and excellence toward the orphan, to the point that Qatada said: “Be to the orphan like a merciful father.” ([1])
On the authority of Abu Hurayrah (may Allah be pleased with him), a man complained to the Messenger of Allah ﷺ about the hardness of his heart. The Prophet said to him: “If you want your heart to soften, feed the poor and pat the head of the orphan.” ([2])
On the authority of Malik ibn al-Harith (may Allah be pleased with him), he heard the Prophet ﷺ say: “Whoever takes an orphan from between two Muslim parents to share his food and drink until he becomes independent of him, Paradise is certainly guaranteed for him…” ([3])
Aktham ibn Sayfi said: “The humiliated are four: the slanderer, the liar, the debtor, and the orphan.” ([4])
The Reality of the Orphan: Linguistic and Sharia Definition
Yutm (orphanhood) means singleness or being unique. In humans, orphanhood is from the father’s side, while in animals, it is from the mother’s side. One who loses their mother is not called an “orphan” (Yatim) in human terms, but rather “severed” (Munqati’).
Ibn Barri stated: The Yatim is the one whose father dies; the Ajiyy is the one whose mother dies; and the Latim is the one whose parents both die. Ibn Khalawayh noted that in birds, orphanhood should be from both parents since both feed the chicks. A person remains an orphan until they reach puberty; once they reach maturity, the title of orphan is removed.
The root of the word Yutm is “negligence,” and the orphan is so named because people often neglect showing them kindness. For a woman, the name remains until she marries. They used to call the Prophet ﷺ “the orphan of Abu Talib” even as an adult because he raised him after his father’s death. ([5])
The Prophet’s ﷺ Birth as an Orphan and the Divine Wisdom
It is enough of an honor for the state of orphanhood that the Chosen One ﷺ was born an orphan. This is a distinction for every orphan on earth and a consolation so they do not grieve, but rather feel happy; for the best of creation was born an orphan and yet led the entire world.
His father died while he was still a fetus, and upon his birth, his grandfather took custody of him and named him Muhammad. Abu al-Hakam al-Tanukhi narrated that Abdul-Muttalib named him Muhammad so that he would be praised by Allah in the heavens and by His creation on earth. ([6])
The Prophet ﷺ was in the care of his mother Aminah and grandfather Abdul-Muttalib. When he reached six, his mother passed away. At eight, his grandfather died. ([7]) Afterward, he was in the care of his uncle Abu Talib, who treated him as his own. ([8])
6 Wisdoms Behind the Orphanhood of the Prophet ﷺ:
- Closing the door to skeptics: So that doubters would have no way to claim that Muhammad ﷺ learned his message through the guidance of his father or grandfather.
- Refining the heart: Facing tragedies—losing his parents and grandfather—made him tender-hearted and sensitive. Sorrows refine souls and purge them of pride.
- An Example: To serve as a role model for anyone who loses their parents at a young age.
- Divine Upbringing: His character despite his orphanhood is proof that Allah Himself took charge of his upbringing.
- Independence: To grow up strong-willed, not dependent on anyone in his affairs.
- Purity of the Message: To ensure his parents had no influence on the call to Islam. ([9])
Excellence Regarding the Orphan’s Wealth
Maintaining the orphan’s wealth is a primary form of excellence. It is forbidden for a guardian to take the orphan’s money unjustly or waste it. He must invest it lawfully and hand it over when the orphan reaches maturity and sound judgment. Allah made this one of the Ten Commandments in Surah Al-An’am: {And come not near the orphan’s property, except to improve it, until he attains the age of full strength} [Al-An’am: 152].
“Full strength” implies physical maturity and sound judgment. Allah warned that those who devour the property of orphans unjustly are only “eating fire into their bellies” and will enter a blazing fire. Guardians must avoid deceitful practices like buying the orphan’s land cheaply or hiding boundaries. ([10]) ([11]) ([12])
Reward of the Guardian of the Orphan in Paradise
Whoever looks after an orphan, educates them, and provides for them—within their capacity—deserves to be in Paradise close to the Prophet ﷺ.
Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: “The one who looks after an orphan, whether he is a relative or a stranger, I and he will be like these two in Paradise,” and he gestured with his index and middle fingers. ([13]) ([14]) ([15])
The Devoted Widow and the Reward of Helping
A woman whose husband dies and she remains unmarried to focus on raising her children until maturity will compete with the Messenger of Allah ﷺ in entering Paradise. ([16]) Supporting such women is also of great merit. The Prophet ﷺ said: “The one who strives to help the widow and the poor is like the one who fights in the way of Allah…” ([17]) ([18])
“The Orphan of Upbringing”: A Modern Crisis
The preoccupation of parents with work to collect money creates a “special type” of orphan. This child is left without upbringing or supervision, becoming addicted to harmful media and choosing role models from actors rather than their parents.
The father becomes merely a “Minister of Finance.” These parents will be questioned by Allah. The Prophet ﷺ said: “Each of you is a shepherd and each of you is responsible for his flock.” ([19]) ([20]) ([21])
The true orphan is as the poet said:
The orphan is not the one whose parents have ended… and left him in the worries of life humiliated.The true orphan is the one you see… with a mother who has abandoned him or a father who is busy.
Securing the Future of Children: The Quranic Method
For those who fear leaving their children poor after death, the solution is in Surah An-Nisa: {So let them fear Allah and speak words of appropriate justice} [Nisa: 9]. Piety (Taqwa) is the ultimate insurance.
Umar bin Abdul-Aziz chose to leave his children poor but pious, saying: “If they are righteous, Allah protects them; if they are not, I will not leave them wealth to help them disobey Allah.” ([22]) However, being pious does not prevent leaving lawful wealth, as the Prophet ﷺ told Sa’d bin Abi Waqqas: “It is better for you to leave your heirs wealthy than to leave them poor, begging from people.” ([23])
By Dr Al-Sayyid Ahmad Sahloul
