Hudhur gave a discourse on the care and upbringing of orphans in his Friday Serm

on today. Huzur recited the following Quranic verse:

‘And test the understanding of the orphans until they attain the age of marriage;
then, if you find in them sound judgment, deliver to them their property; and de
vour it not in extravagance and haste against their growing up. And whoso is ric
h, let him abstain; and whoso is poor, let him eat thereof with equity. And when
you deliver to them their property, then call witnesses in their presence. And
Allah is sufficient as a Reckoner.’ (4:7). Hudhur said last week he drew attention
to a Quranic commandment which, when put in practice with fear of God, is a gua
rantee for peaceful society. As the commandment ended on a mention of the Divine
attribute of Al Hasib (The Reckoner) therein is a lesson for every Muslim that
if they do not abide by expressing the greeting of security, safety and peace [A
ssalamoalaikum] they will be held accountable. Hudhur said carrying on with the
same subject matter the second significant commandment is not only important for
honouring rights of mankind but is also central to eradicating hatred from soci
ety and in spreading peace. As cited in the aforementioned verse, this commandme
nt also ends on the mention of Al Hasib, thereby cautioning believers. The verse
begins by mentioning ‘testing’ of orphans. Hudhur explained this connotes that you
should be mindful of the education and training of the orphans who are entrusted
in your care. Do not be negligent of them considering them alone in the world.
Just as you keep a check on your own children from time to time, check on the ed
ucational and training progress of the orphans. Do not differentiate between the
way you arrange for the academic training of your own children and theirs. Keep
an eye on their special interests and aptitude and try to enhance their natural
capacities, providing them with relevant opportunities. Orphans should never be
made to feel that due to their deprivation they could not fully realise their p
otential or that if their parents were alive they would have been one of the hig
h achievers. Whether the care of orphans is undertaken by individuals or on a co
mmunal level, their education and training and supervision is the responsibility
of those who are in-charge of their care. This care should continue until such
time that the orphans reach a marriageable age. Once reaching adulthood one can
look after oneself. If the education and training of childhood has been sound, o
ne will become a useful part of society. Hudhur explained that the verse illustr
ates that simply reaching a certain age does not necessarily make an orphan capa
ble to look after the property of his parents. It is also important for him to b
e sound of mind and this should be ascertained. If the young person appears fine
in education and general deportment then the property should be entrusted to hi
m; it is rightfully his. However, if in spite of reaching adulthood, he does not
have the mental astuteness to take care of the property, then the property shou
ld be supervised and the orphan should be given spending money in accordance to
his expenses. While growing up, he should be explained monetary intricacies. Som
e individuals are simple in certain matters but have a good acumen of money-matt
ers. People may call them simpleton but they have the ability to do good busines
s.
Those who are in-charge of the orphans do not have a free reign in spending the
funds left by the parents. It should all be fully accounted for and handed over
to them upon reaching adulthood. Many a time people keep the property of orphans
under their control in spite of their reaching of age. If there is any ill-inte
nt, it will be held accountable. A further safeguard has been put in place to pr
event any arrogation of orphan’s inheritance in the term ‘falyasta’fif’ (let him abstain
). This signifies that even the thought of taking something from the property of
the orphan should be shaken off for it is a satanic thought. The expenditure of
the upbringing of the orphan should be met by the person in-charge of his care
no matter how much inheritance there is. However, if the person in-charge does n
ot have the means to support the orphan, for his upbringing he may spend out of
the property/funds left by the parents. This should be done with utmost diligenc
e and all accounts should be kept. It should not be that money is also taken for
the running of the house or money is taken for the utilities expense incurred b
y the orphan. Hudhur said there are some ill-intentional people like this.
Relating Hadith Hudhur said a man asked the Holy Prophet (peace and blessings of
Allah be on him) that he did not have any funds but he was the carer of an orph
an. He was enjoined that he should use from the orphan’s inheritance neither being
spendthrift nor niggardly, neither should he use the orphan’s inheritance to enha
nce his own property nor should he use the orphan’s money to save his own. Another
Hadith relates that the Holy Prophet (peace and blessings of Allah be on him) s
aid that if one spends on an orphan while being well-off or spends while not bei
ng well-off, when the orphan reaches adulthood and wisdom he should be returned
the money with full accounts. But it is better if the orphan’s inheritance is inve
sted in business and is enhanced. Hudhur said if a person of limited means cares
for an orphan, he has to give an account of every penny spent out of his inheri
tance. It is enjoined that when giving an account of their property witnesses sh
ould be called so that the orphan does not harbour any grievance. Hudhur said it
is possible to harbour suspicion in such matters; also some people sow the seed
of suspicion in the guise of sympathy. Therefore, in light of human nature God
has commanded that witnesses should be called. Hudhur said this would save the c
arer from any trouble and the orphan from entertaining any ill-thoughts. Hudhur
said this verse enjoins seven fundamental aspects of taking care of orphans:

Test the understanding of the orphans, that is, pay attention to their education
and training and keep an eye on their progress.

This attention to their education and training should continue till they attain
adulthood.

When they are capable of looking after their property, it should be promptly ret
urned to them.

The inheritance of an orphan should only be spent on him.

It is certainly not warrantable for a well-off person to take from the orphan’s in
heritance for his upbringing.

When made a carer of an orphan, a person of meagre means has permission to take
appropriate expenses from the orphan’s inheritance.

When his property is returned to an orphan, witnesses should be called, so that

neither the intention of the carer slips nor the orphan harbours any suspicion.

The verse concludes on the reminder that God is watching over all the time and e
veryone will be called to account.
Hudhur said the Holy Qur’an carries many other commandments regarding good treatme
nt of orphans and safeguard of their property. As in Surah Bani Israel: ‘And come
not near the property of the orphan, except in the best way, until he attains hi
s maturity, and fulfil the covenant; for the covenant shall be questioned about.’
(17:35). Hudhur said this verse also cites the commandment of the earlier verse,
 however, here a ‘covenant’ is also mentioned. Hadhrat Musleh Maud (may Allah be ple
ased with him) elucidated that this covenant is in fact the responsibility of th
e upbringing, nurturing of the orphan and safeguarding his property. It is an ob
ligation on people and society as a whole that as long as an orphan is not capab
le of looking after his property they should do it on his behalf. If the orphan
is an Ahmadi then it is the responsibility of the Jama’at. Hudhur said this is not
a favour on the orphans; rather it is the obligation of an Islamic society and
it is the right of an orphan. As God has placed this obligation on Muslims and i
n their capacity as believers He takes a covenant from them that if they do not
fulfil their obligation He will hold them accountable. This is the same subject
as cited in the first verse.
The Holy Qur’an states: ‘And give to the orphans their property and exchange not the
bad for the good, and devour not their property with your own. Surely, it is a
great sin.’ (4:3). Hudhur said here too the same subject is repeated. If one was t
o mix an orphan’s property with one’s own property for gain then one’s pure earning wi
ll become haram (forbidden) due to the ill-intention and earning property that i
s haram is a grievous sin. God states in the Holy Qur’an: ‘Surely, they who devour t
he property of orphans unjustly, only swallow fire into their bellies, and they
shall burn in a blazing fire.’ (4:11). Hudhur said thus is the teaching of Islam.
It safeguards the disadvantaged in life with great intensity. The main aim is pl
easure of God for which a believer endeavours, indeed should endeavour.
Hudhur said these commandments are not only for the orphans with property. The g
eneral instruction is that their upbringing and training is the responsibility o
f society. If they have inheritance even then their education and training is yo
ur responsibility and along with this their property should be looked after. The
incentive to care for orphans should not be their inheritance but their orphan-
hood.
Hudhur said this verse is a further warning to establish the rights of orphans: ‘A
nd let those fear God who, if they should leave behind them their own weak offsp
ring, would be anxious for them. Let them, therefore, fear Allah and let them sa
y the right word. (4:10). No one knows when death can overtake one. The thought
of leaving one’s own children as orphans should move us into thinking about the we
lfare of orphans.
Hudhur said at times the matter is reversed when grandparents consider over-indu
lgence as suitable upbringing and training of orphans. The objective is to bring
them up in a manner that they become the best part of society. Orphans can lose
their potential due to inferiority complex. They should be brought up in a mann
er that they become the best in society. Their upbringing should neither be too
strict nor too lenient; it should be like one brings up one’s own children. The ri
ght of an orphan is the same as that of a child with parental support.
The Quranic verse: ‘Upon this world and the next. And they ask thee concerning the
orphans. Say: ‘Promotion of their welfare is an act of great goodness. And if you
intermix with them, they are your brethren. And Allah knows the mischief-maker
from the reformer. And if Allah had so willed, He would have put you to hardship
. Surely, Allah is Mighty, Wise.’ (2:221) does not merely signify commandment abou
t an orphan with inheritance, rather it denotes orphans of all social standing.
A Hadith relates that the Holy Prophet (peace and blessings of Allah be on him)
said, ‘a person who puts a compassionate hand on the head of an orphan boy or girl
merely for the sake of God will be rewarded with virtues in exchange of every s
ingle hair on the head on which his sympathetic hand was placed. A person who tr
eats an orphan boy or girl with kindness and favour will be with me in Paradise
like these two’, and the Prophet (peace and blessings of Allah be on him) indicate
d to his two joined fingers. Thus is the status of one looking after an orphan.
God has given him the glad-tiding of Paradise. The Companions of the Holy Prophe
t (peace and blessings of Allah be on him) used to strive with each other to loo
k after orphans for they were avaricious to have a place in the feet of the Prop
het (peace and blessings of Allah be on him) in Paradise as well.
By citing ‘And if you intermix with them, they are your brethren…’ the verse signifies
the carer as an older brother of the kind who honours his dues. Hence the instr
uction is to help them very well and in a most self-less manner. God reminds us
that He is present everywhere, thus letting us know that He knows full well who
creates disorder and who brings about peace. One’s deportment with the orphans sho
uld be to make them the best among society.
It is God’s grace that those with limited means have been given permission to spen
d out of the inheritance of an orphan for his/her upbringing. However, if neithe
r the carer nor the orphan has any means then the administration and management
of the community should be contacted. The objective is not to put anyone in diff
iculty.
The Holy Qur’an states about the respect of orphans: ‘Nay, but you honour not the or
phan’ (89:18) and for this a warning of Divine chastisement is given. The Qur’an als
o states: ‘That is the one who drives away the orphan,’ (107:3). Hudhur said this ev
il is indicative of the decline of a society. It is very important to try extrem
ely hard to eradicate this wickedness in order to create a good society because
by not honouring the dues of orphans, a community loses its sense of sacrifice a
nd it deprives the orphans from progressing. The gap between the rich and the po
or increases and rather than a peaceful society, there is chaos.
God states about those who seek His pleasure: ‘And they feed, for love of Him, the
poor, the orphan, and the prisoner,’ (76:9). Hudhur said this is an illustration
of the beautiful society about which God reminds us and the Holy Prophet (peace
and blessings of Allah be on him) also laid stress on. A Hadith relates that the
Holy Prophet (peace and blessings of Allah be on him) said a person who cares f
or three orphans is like one who offers Tahajjud at night, keeps fasts and does
Jihad in the cause of God. They will both be like brothers in Paradise and the P
rophet indicated to his forefinger and his middle finger joined. The Holy Prophe
t (peace and blessings of Allah be on him) also said that Paradise is certain fo
r one who regularly includes an orphan of Muslim parents in his meals, unless he
is embroiled in a sin that cannot be forgiven. Hudhur explained that shirk (ass
ociating partners with God) is the biggest sin, other than that God gives immens
e reward to those who care for orphans.
Hudhur said with the grace of God, our Community looks after orphans. In Africa
we look after orphans of other faiths as well. However, today Hudhur made a Tehr
ik (programme) with reference to Pakistan and the scheme of Yak Sad Yatama (One
Hundred Orphans) which is working under the Yak Sad Yatama Committee. Hadhrat Kh
alifatul Masih IV (may Allah have mercy on him) initiated this in 1989 in the Ah
madiyya Centenary year as a mark of thankfulness. The scheme was to initially lo
ok after a hundred orphans. However, this scheme has extended tremendously. The
initial plan was to keep the hundred orphans in a hostel but their relatives opt
ed to look after them in their homes with the Community helping with the expense
s. In any case, Hudhur said the number of orphans under the care of this scheme
have grown immensely. We heard the Divine commandments as ahadith regarding care
of the orphans and realise the significance of the matter. Currently, two thous
and and seven hundred orphans belonging to five hundred families are being looke
d after in Pakistan under this scheme. The monthly expenses of this reach betwee
n 2, 500,000 to 3,000,000 Rupees. The funds are spent most carefully on food, ed
ucation, medical treatment, marriage of young women and maintenance of any prope
rty the orphans may have. The expenses are vast and it is felt that there is an
extreme need in this fund. The Sadr sahib of the Yatama Committee mentions this
in indirect though never direct words to Hudhur in his letters requesting prayer
s.
Therefore today Hudhur made a Tehrik to all the Pakistani Ahmadis who live in US
A, Canada, Europe and the UK to participate in this scheme. What greater glad-ti
ding can there be for a believer than that he/she will be given a place in the f
eet of the Holy Prophet (peace and blessings of Allah be on him). Hudhur said he
has estimated that if each person of Ahmadi households of the UK, Europe, Canad
a and USA paid £7 to £10 per head annually towards this scheme a huge burden of the
Yatama scheme can be met. £10 per year is a meager amount for people living here,
however, it can play a huge role in making the future of many orphans bright. Th
ose who are well-off can give more. Generally the help and support given to the
orphans is of 1000 to 3000 Rupee per month.
Hudhur also drew the attention of the Ahmadis in Pakistan to generously give in
this fund and do this in view of the Quranic verse, ‘… for love of Him…’. Hudhur clarifi
ed that he certainly was not stopping non-Pakistani Ahmadis from participating i
n this scheme, they may do so as well, but he was specifically asking Pakistani
Ahmadis to participate for the Pakistani orphans.
May God enable us to fulfil the rights of the disadvantaged in the society to th
e best of our ability and may we always be those who seek God’s pleasure.
Full text not available.
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17:35
4:3
4:11
4:10
2:221
89:18
107:3
76:9
Synopsis: English Urdu Allah s Attribute: Al Hasib, Financial responsibilities
towards orphans, Attitude towards orphans, Explanation of evil thoughts, Guidel
ines about orphan’s property , Hadith about orphans, Duties of orphan raiser, Equa
lity for orphans, The rank of orphan raiser, Yaksad Yatama Comitte, Persuasion f
or orphans.
’ ‘
About Friday Sermon
The Jumu ah (Friday) prayer is one form of congregational prayer in Islam. It ta
kes place every Friday. Regular attendance at the Jumu ah prayer is enjoined on
all believers. According to a Saying of The Prophet(sa) a congregational prayer
is twenty-five times more blessed than prayer performed alone. (Bukhari)
Friday Sermons in the Quran“O ye who believe! When the call is made for Prayer on
Friday, hasten to the remembrance of Allah, and leave off all business. That is
best for you, if you only knew.” more
Friday Sermons in the Hadith“… (He who) offers the Prayers and listens quietly when
the Imam stands up for sermon, will have his sins forgiven in between the presen
t and the last Friday” (Bukhari)
Related resources
Salat: Friday Prayer
Significance of Friday in Islam
The Online Salaat Guide
Islamic Prayer
Yearly Archive List by Khulafa

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