{"id":1068,"date":"2023-09-07T15:44:42","date_gmt":"2023-09-07T15:44:42","guid":{"rendered":"https:\/\/dideberah.org\/orphan-in-islam\/"},"modified":"2024-07-02T08:13:27","modified_gmt":"2024-07-02T08:13:27","slug":"orphan-in-islam","status":"publish","type":"page","link":"https:\/\/dideberah.org\/en\/orphan-in-islam\/","title":{"rendered":"Orphan in Islam"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"1068\" class=\"elementor elementor-1068 elementor-665\" data-elementor-post-type=\"page\">\n\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-5ed20551 elementor-section-height-min-height elementor-section-boxed elementor-section-height-default elementor-section-items-middle\" data-id=\"5ed20551\" data-element_type=\"section\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-5cda4747\" data-id=\"5cda4747\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-4c675bcc elementor-widget elementor-widget-heading\" data-id=\"4c675bcc\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t<style>\/*! elementor - v3.21.0 - 22-05-2024 *\/\n.elementor-heading-title{padding:0;margin:0;line-height:1}.elementor-widget-heading .elementor-heading-title[class*=elementor-size-]>a{color:inherit;font-size:inherit;line-height:inherit}.elementor-widget-heading .elementor-heading-title.elementor-size-small{font-size:15px}.elementor-widget-heading .elementor-heading-title.elementor-size-medium{font-size:19px}.elementor-widget-heading .elementor-heading-title.elementor-size-large{font-size:29px}.elementor-widget-heading .elementor-heading-title.elementor-size-xl{font-size:39px}.elementor-widget-heading .elementor-heading-title.elementor-size-xxl{font-size:59px}<\/style><h1 class=\"elementor-heading-title elementor-size-default\">Orphan in Islam<\/h1>\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-2a032a2 elementor-reverse-tablet elementor-reverse-mobile elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"2a032a2\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-0b07c51\" data-id=\"0b07c51\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-2467600 elementor-widget elementor-widget-text-editor\" data-id=\"2467600\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t<style>\/*! elementor - v3.21.0 - 22-05-2024 *\/\n.elementor-widget-text-editor.elementor-drop-cap-view-stacked .elementor-drop-cap{background-color:#69727d;color:#fff}.elementor-widget-text-editor.elementor-drop-cap-view-framed .elementor-drop-cap{color:#69727d;border:3px solid;background-color:transparent}.elementor-widget-text-editor:not(.elementor-drop-cap-view-default) .elementor-drop-cap{margin-top:8px}.elementor-widget-text-editor:not(.elementor-drop-cap-view-default) .elementor-drop-cap-letter{width:1em;height:1em}.elementor-widget-text-editor .elementor-drop-cap{float:left;text-align:center;line-height:1;font-size:50px}.elementor-widget-text-editor .elementor-drop-cap-letter{display:inline-block}<\/style>\t\t\t\t<div id=\"overlappable-4\" class=\"overlappable-4 content-section content-section-spacing\" data-label=\"Overlappable\" data-id=\"overlappable-4\" data-export-id=\"overlappable-4\" data-category=\"overlappable\" data-overlap=\"true\"><div class=\"gridContainer\"><h4><strong>ORPHANS IN ISLAM<\/strong><\/h4><p><strong>In the pre-Islamic era, orphans were despised, humiliated, and marginalized from societal life. With the regulations and practices brought by Islam, it was aimed for orphans to develop solid and healthy personalities, complete their intellectual, physical, and mental development, and actively integrate into their community and society. Within this framework, it is evident that the Qur\u2019an advocates for orphans to live a life befitting human dignity and honor. Therefore, it encourages Muslims to take care of orphans around them, protect and guard them, manage their financial affairs, attend to their education, and closely monitor their individual, physical, intellectual, and psycho-social development. In this study, rather than focusing on jurisprudential discussions, efforts have been made to identify the fundamental teachings and principles regarding the care and protection of orphans, based on Qur&#8217;anic verses that clearly highlight the value Islam places on orphans. (Diyanet Journal)<\/strong><\/p><p><strong>Regarding how to treat orphans, they ask you. Say: \u201cImproving their conditions and raising them well is the best.\u201d And if you share your life with them, remember that they are your brothers. Allah knows best those who cause trouble and those who seek to improve. (Al-Baqarah 2:220)<\/strong><\/p><p><strong>According to a report from Abu Hurairah (RA), the Messenger of Allah (PBUH) said: \u201cThe one who looks after an orphan, whether he is his own or belongs to someone else, and I will be in paradise like this,\u201d and he pointed with his index and middle fingers. (Muslim, Zuhd 42)<\/strong><\/p><p><strong>\u201cWhoever takes an orphan among the Muslims into his home to feed and give him drink, Allah will place him in paradise unless he commits an unforgivable sin.\u201d (Tirmidhi, Birr 14.)<\/strong><\/p><\/div><\/div>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-8d14554 elementor-widget elementor-widget-text-editor\" data-id=\"8d14554\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<h4><strong>THE PROTECTION OF ORPHANS ACCORDING TO THE QUR&#8217;AN<\/strong><\/h4><h6><strong>(This article is taken from Diyanet Journal.)<\/strong><\/h6><p><strong>This article aims to analyze the issue of protecting orphans in the light of Qur\u2019anic verses. As a fundamental aspect of societal structure, certain regulations and sanctions have been identified for orphans, who are an integral part of society. Accordingly, the religious, moral, and social responsibilities that individuals and the community have towards orphans have been outlined within the framework of the Qur&#8217;anic verses. In the pre-Islamic era, orphans were humiliated, despised, and marginalized from societal life. The regulations and practices introduced by Islam aimed to help orphans develop a strong and healthy personality, complete their intellectual, physical, and spiritual development, and integrate into their environment and society, playing an active role in social life. The Qur\u2019an envisions a life for orphans that is befitting human dignity and honor, thereby encouraging Muslims to take care of orphans around them, manage their financial affairs, attend to their education, and closely monitor their individual, physical, intellectual, and psycho-social development. In this study, efforts have been made to outline the fundamental teachings and principles related to the care and protection of orphans based on the Qur\u2019anic verses that clearly highlight the value Islam places on orphans, rather than focusing on jurisprudential discussions.<\/strong><\/p><h6><strong>Key Words: Qur\u2019an, Orphan, Protection, Mercy, Children<\/strong><\/h6><h6><strong>THE PROTECTION OF ORPHANS ACCORDING TO THE QUR\u2019AN<\/strong><\/h6><p><strong>This paper aims to explore the protection of orphans in the light of Qur\u2019anic verses. After a discussion on certain regulations and responsibilities that establish orphans as natural members of our society, the paper highlights within the framework of Qur\u2019anic verses some of the religious, moral, and social duties both individuals and the larger community have to fulfill. Before the advent of Islam, orphans had to endure humiliation, oppression, and alienation. The regulations and principles that were introduced with Islam were designed to help orphans to identify themselves with a well-grounded character, develop as a healthy person in mind, body, and spirit, and to be integrated into the society with active participation. The Qur\u2019an stipulates for orphans a life with honor and dignity, thus encourages Muslims to provide protection over orphans, to afford their financial, educational and other needs, and to follow closely their personal, physical, spiritual, and social developments. In this paper, the emphasis has been laid more on the Qur\u2019anic verses which clearly reveal the value Islam reserves for orphans, rather than the jurisprudential arguments, in order to specify basic teaching and principles on the topic.<\/strong><\/p><h6><strong>Key Words: The Qur\u2019an, Orphan, Protection, Mercy, Children<\/strong><\/h6><h4><strong><span style=\"background-color: transparent; color: inherit; font-family: inherit; font-style: var( --e-global-typography-text-font-style );\">1. <\/span><span style=\"background-color: transparent; font-size: 24px; color: inherit; font-family: inherit; font-style: var( --e-global-typography-text-font-style );\">Introduction<\/span><\/strong><\/h4><p><strong>The Qur&#8217;an has set forth definitive rules in areas that are prone to abuse by people and has established certain limitations that must be observed in these matters. Thus, it aims to prevent potential injustices and oppressions from the outset.<\/strong><\/p><p><strong>When we look holistically at the rulings of the Qur&#8217;an in the field of social transactions, it becomes clear that they aim to protect the weak and powerless, to end oppression and injustices, to prevent conflicts of interest, to eliminate discord and disputes, and to establish justice, peace, and tranquility in all areas of life. These objectives are particularly evident in the verses concerning the protection of orphans.<\/strong><\/p><p><strong>It is highly probable that a child who loses his father and remains unprotected will be subject to various injustices and sufferings. If an orphaned child is not taken under the protective wing of a warm home, is not embraced with compassion and love, does not receive the necessary education and training, if the deep void caused by the absence of a father is not filled, and, worst of all, if he is left alone on the streets, he will become an element that threatens social peace and harmony in the future. Today, orphans and their rights, which are regarded as a serious problem under various terms such as &#8220;children in need of protection,&#8221; &#8220;homeless children,&#8221; or &#8220;fatherless children,&#8221; are meticulously regulated in the Qur\u2019an. The Qur&#8217;an imposes various obligations on the society, especially on the relatives of the orphans. However, it must be noted that during the process of protecting orphans, Muslims are required to be extremely sensitive, balanced, compassionate, just, benevolent, and self-sacrificing towards these children.<\/strong><\/p><p><strong>In this study, the verses concerning orphans have been analyzed within a systematic framework to examine the encouragements, recommendations, and instructions provided by Islam on this significant issue. Within this context, measures to protect their financial rights and regulations regarding their upbringing and protection are included. It has been observed how orphans, who were neglected, oppressed, deprived of their possessions, married off without their consent, and subjected to various hardships during the pre-Islamic era, have been protected and how they have earned the right to sustenance and protection.<\/strong><\/p><p><strong>This study has been limited as much as possible to the Qur&#8217;anic verses. Nonetheless, prophetic statements that support the Qur&#8217;anic verses have also been frequently referenced. Even a proper analysis and understanding of the verses related to orphans will demonstrate how successful Islam has been in valuing human dignity and honor, establishing justice among people, extending a hand to the oppressed, solving social problems, and offering timeless messages that encompass all times and places, setting universal values and legal norms.<\/strong><\/p><p><strong>After this general introduction, it is appropriate to now focus on the lexical and terminological meaning of the word &#8220;orphan.&#8221;<\/strong><\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-a2c6661 elementor-widget elementor-widget-text-editor\" data-id=\"a2c6661\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<h4><strong>1. Conceptual Framework<\/strong><\/h4><p><strong>The word &#8220;orphan&#8221; in Arabic is derived from the root \u201cyatama,\u201d which means &#8220;to be alone, to be fatherless; to be in ignorance, to fall behind.&#8221;<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn1\">[1]<\/a><\/sup> In the dictionary, it denotes a person who is alone or left by themselves.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn2\">[2]<\/a><\/sup> The plural form of &#8220;orphan&#8221; in the dictionary appears as &#8220;aytam,&#8221; &#8220;yatama,&#8221; and &#8220;yatameh.&#8221;<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn3\">[3]<\/a><\/sup><\/strong><\/p><p><strong>In terms of terminology, an orphan refers to a child who has lost his father before reaching puberty. Therefore, a child who loses his mother is not called an orphan, and the orphanhood of a child who loses his father ends upon reaching puberty.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn4\">[4]<\/a><\/sup> The Prophet Muhammad stated, \u201cThere is no orphanhood after puberty,\u201d<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn5\">[5]<\/a><\/sup> indicating that orphanhood lasts until puberty. Similarly, Ali ibn Abi Talib stated that he learned from the Prophet Muhammad that orphanhood does not continue after reaching maturity.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn6\">[6]<\/a><\/sup><\/strong><\/p><p><strong>Although the term &#8220;orphan&#8221; is used in its literal sense for a child who loses his father before reaching puberty, it can be said that in a figurative\/legal sense, the term has a broader meaning. In other words, children who are deprived of their father&#8217;s care and protection for various reasons, even if the father is alive, also experience a form of orphanhood. This includes situations where the father denies the child\u2019s lineage, is missing, abandons the home, or the child is born out of wedlock and left on the street at a young age. Children in these situations are also in need of the father&#8217;s care, protection, and guardianship and can be considered as orphans in a sense. Therefore, the conditions of loneliness, lack of support, vulnerability, helplessness, and need for care that apply to a real orphan also apply to these legal orphans, making it reasonable to say that they share the rights of actual orphans.<\/strong><\/p><p><strong>In classical literature, the primary reason for interpreting orphanhood based on the absence of a father is that, historically, the responsibility for the family\u2019s livelihood and the education and upbringing of children generally rested on the man. However, as women have entered the workforce and assumed some financial responsibilities, the duty of providing sustenance has been shared. Consequently, the term can be used for children who have lost either their father or mother. From a broader perspective, although the term &#8220;orphan&#8221; commonly refers to a child who has lost his father before reaching puberty, it is essential to emphasize that it also includes children who have lost both parents and are left alone and in need of protection for various reasons. An important point to note here is that a child who loses his father is generally considered deprived of protection and assistance, while a child who loses his mother is deprived of compassion and love. Although there is no strict division of duties between mother and father, the mother usually provides more affection and compassion, and the father offers more protection and encouragement.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn7\">[7]<\/a><\/sup><\/strong><\/p><p><strong>Having touched on the concept of orphanhood in this way, it is now appropriate to discuss the position of orphans and the treatment they received during the pre-Islamic era. By understanding the attitudes and approaches of Arabs towards orphans before Islam, we can better appreciate the rights and privileges the Qur&#8217;an grants to orphans. This will also highlight the significance of the principles set by the divine message to improve their conditions.<\/strong><\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-50a5acf elementor-widget elementor-widget-text-editor\" data-id=\"50a5acf\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<h4><strong>2. The Perspective on Orphans in the Age of Ignorance (Jahiliyyah)<\/strong><\/h4><p><strong>In the Jahiliyyah society, the wealthy, noble, and powerful people constituted the upper and elite classes of the society, while slaves, the poor, the weak, and the powerless were always oppressed, exploited, and despised. Many orphans fell victim to these Jahiliyyah customs before Islam. It is for this reason that orphans were not only deprived of compassion and mercy but were also denied even the most basic rights.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn8\">[8]<\/a><\/sup> In fact, it can be said that orphaned children who were alone and without protection formed the social class that suffered the most during that period.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn9\">[9]<\/a><\/sup><\/strong><\/p><p><strong>In a society dominated by brute force and power, the rights of the weak were not acknowledged, and orphans were deprived of their fundamental rights. Their properties were confiscated, and if the orphaned child was a girl, she was forced into marriage without her consent and without any dowry.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn10\">[10]<\/a><\/sup> Additionally, inheritance distribution was controlled by brute force, preventing women and orphans, the weakest members of society, from receiving their share of the inheritance.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn11\">[11]<\/a><\/sup> It should be particularly emphasized that orphans lost the inheritance they were supposed to receive from their fathers due to the actions of their guardians and trustees. Sadly, the treatment of a child changes drastically once they lose their father. While the child might receive better treatment when the father is alive, after the father\u2019s death, even close relatives such as uncles and brothers often turn their backs on the orphan.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn12\">[12]<\/a><\/sup><\/strong><\/p><p><strong>Moreover, unattractive orphan girls were neither taken into marriage nor allowed to marry anyone else to prevent others from obtaining their properties. Due to this, orphans, whose numbers were quite high because of frequent wars, were often treated no better than servants and slaves in that period.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn13\">[13]<\/a><\/sup><\/strong><\/p><p><strong>The mention of numerous issues related to orphans in the divine revelation highlights the challenging conditions they faced during the Jahiliyyah period.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn14\">[14]<\/a><\/sup> One reason for the frequent references to orphans in the Qur\u2019an is the severe mistreatment, neglect, deprivation, oppression, and even torture they faced in the pre-Islamic era. The calls, guidance, and encouragement in the Qur\u2019an aim to eliminate the ongoing oppression against orphans.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn15\">[15]<\/a><\/sup> However, with the advent of Islam, orphans were granted social status, and many verses emphasize the need for sensitivity in dealing with them. Muslims were frequently urged to protect and assist the defenseless. Tahir b. Ashur noted that the term &#8220;orphan&#8221; symbolized humiliation and disgrace during the Jahiliyyah period, underscoring the impossibility for orphans to find a means of livelihood in the social structure of that time.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn16\">[16]<\/a><\/sup><\/strong><\/p><p><strong>In summary, during the Jahiliyyah period, orphans faced numerous injustices in individual, familial, financial, and social aspects. This era was marked by the significant humiliation, disdain, and social exclusion of orphans. The dominance of brute force in the Jahiliyyah period affected orphans, who were the most vulnerable members of the social structure. The Qur\u2019an, through its principles and regulations, ensured the protection of the personal and social rights of orphans.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn17\">[17]<\/a><\/sup> Understanding the harsh treatment of orphans during the Jahiliyyah period will make it clearer to appreciate the value and importance Islam places on orphans.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn18\">[18]<\/a><\/sup> At this point, it is appropriate to discuss the regulations concerning orphans in the Qur\u2019an.<\/strong><\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-82bafae elementor-widget elementor-widget-text-editor\" data-id=\"82bafae\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<h4><strong>3. The Qur\u2019an\u2019s Regulations Regarding Orphans<\/strong><\/h4><p><strong>Almighty Allah frequently draws the attention of Muslims to the importance of showing care and respecting the rights of orphans in the divine revelation. Indeed, the term &#8220;orphan&#8221; and its derivatives appear in twenty-three different verses in the Qur\u2019an, which contain various regulations concerning orphans. These verses generally emphasize the protection of orphans, prioritizing them in charity, allocating specific shares for them from inheritance, spoils of war, and other incomes, supporting them economically without any selfish motives, and treating them with compassion, kindness, and benevolence.<\/strong><\/p><p><strong>It is important to note that the fundamental characteristics of Meccan and Medinan verses also apply to those related to orphans. In other words, Meccan verses emphasize that Muslims should treat orphans well and avoid mistreatment within the framework of basic moral teachings. In Medinan verses, there are detailed provisions for the protection of orphans, strict prohibitions against economic injustice towards them, and instructions calling for sensitivity towards helpless children.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn19\">[19]<\/a><\/sup> In the final analysis, the Qur\u2019an introduces a series of regulations concerning orphans, aiming to prevent them from being exploited and ensuring that their rights are protected. Thus, the Qur\u2019an attempts to prevent certain individuals from attempting to violate the rights of these orphans. It is a fact that being an orphan is not a deficiency or a fault in any way. The Messenger of Allah was an orphan even before he was born and lost his mother at a young age. If being an orphan were a deficiency, Almighty Allah would not have left His most precious messenger an orphan. However, it is possible that some ill-intentioned people might try to take advantage of an orphan&#8217;s weakness and helplessness. For this reason, the Qur\u2019an not only prohibits mistreatment, scorn, and the usurpation of orphans&#8217; properties but also commands that they be treated with kindness and charity.<\/strong><\/p><p><strong>Before analyzing the verses containing regulations related to orphans, it is essential to emphasize that the Qur\u2019an includes verses that highlight the value and dignity of human beings<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn20\">[20]<\/a><\/sup>, their creation in the best of forms<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn21\">[21]<\/a><\/sup>, their appointment as stewards on Earth<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn22\">[22]<\/a><\/sup>, the reverence shown to them by angels<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn23\">[23]<\/a><\/sup>, the divine breath bestowed upon them<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn24\">[24]<\/a><\/sup>, and the countless blessings granted to them by the Creator.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn25\">[25]<\/a><\/sup> Although these verses do not directly concern orphans, they indirectly help to shape attitudes and behaviors towards them. It is clear that human beings, who possess these characteristics, hold a much higher value in the sight of Allah compared to other beings and bear numerous responsibilities.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn26\">[26]<\/a><\/sup> The mere fact that humans are endowed with reason and can engage with divine revelation is a significant blessing and grace. Therefore, it is unimaginable for a Muslim to disrespect others, violate their rights, or abandon those who are helpless and without protection.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn27\">[27]<\/a><\/sup><\/strong><\/p><p><strong>Furthermore, according to divine revelation, a person&#8217;s honor and value in the sight of Allah are not determined by lineage, status, wealth, or power. The criterion for superiority in the sight of Allah is piety.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn28\">[28]<\/a><\/sup> Therefore, a person&#8217;s position, status, and value change based on their closeness to Allah. In other words, a person\u2019s value in the sight of Allah is not determined by their rank or worldly possessions. It is essential to emphasize that these should not be considered criteria for superiority. From this perspective, we can say that a non-orphan does not have any superiority over an orphan.<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn29\">[29]<\/a><\/sup><\/strong><\/p><p><strong>The preservation of religion, intellect, life, property, and honor, known as the maqasid al-sharia, derived inductively from the primary sources of Islam,<sup><a href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn30\">[30]<\/a><\/sup> necessitates the protection of all the rights of orphans. It is particularly necessary to protect orphans who lack guardians in all these matters. After these general explanations, attention will now be drawn to the regulations prescribed by the Qur\u2019an concerning orphans and their protection.<\/strong><\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-4922ed3 elementor-widget elementor-widget-text-editor\" data-id=\"4922ed3\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<h2><strong>3.1. Rehabilitation of Orphans<\/strong><\/h2><p><strong>The first thing that needs to be done for a child who is left unprotected and powerless after the death of his father is to rehabilitate him by taking him under protection in a family environment.<\/strong><\/p><p><strong>The commands and recommendations of Islam regarding the protection of abandoned and destitute children seem to be extremely humane, comprehensive and problem-solving. Because Islam requires that orphaned children be raised in a warm family environment, with compassion and mercy, and be prepared for life. The responsibility for fulfilling such a duty falls primarily on the relatives of the orphaned child. If they fail to fulfill this responsibility, then the responsibility falls on the Muslim community.<\/strong><\/p><p><strong>The Holy Quran brings this matter to the attention of believers with the following verse:<\/strong><\/p><p><strong><em>\u201cThey ask you about the orphans. Say: It is indeed a good thing to improve themselves and their property. And if you wish to live with them to take care of them, that is possible, for they are your brothers. Allah knows best who seeks to improve and who seeks to spoil. If Allah willed, He would have made things difficult for you. Indeed, Allah is Almighty, Wise.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn31\" name=\"_ftnref31\">[31]<\/a><\/strong><\/p><p><strong>This verse is one of the most comprehensive divine statements regarding the reformation of orphans. The Quran describes the protection and economic improvement of orphans, especially with the word reformation. The word reformation comes from the root sulh and expresses the opposite of corruption in the Arabic language. Accordingly, the concept of reformation is used to express the elimination of the seeds of hatred and hostility between people and the emergence of bonds of love and friendship instead.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn32\" name=\"_ftnref32\">[32]<\/a>In this case, the reform expressed in the verse includes all kinds of constructive, positive and positive activities regarding orphans.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn33\" name=\"_ftnref33\">[33]<\/a><\/strong><\/p><p><strong>In his interpretation of this verse, Elmal\u0131l\u0131 Hamdi Yaz\u0131r first stated that improving orphans is much better than neglecting and abandoning them. Again, in the context of this verse, Elmal\u0131l\u0131 stated that improving the conditions of orphans, taking care of their affairs by considering their interests and future, taking care of their education and training, and increasing their wealth by operating them is better than staying away from them. In addition to these, it is reminded that in cases where unity is achieved through living together with orphans, doing joint work with them, or establishing kinship, they are our brothers in religion, and brotherhood in religion is considered stronger and more important than brotherhood in lineage. Accordingly, it is emphasized that a Muslim cannot break the bond between his brother in religion who is an orphan, and that he must abide by the brotherhood law that has been established between him and him.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn34\" name=\"_ftnref34\">[34]<\/a><\/strong><\/p><p><strong>The issue of improving orphans, which is brought to our attention within the framework of this verse, also includes their upbringing and development, especially in terms of manners and knowledge.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn35\" name=\"_ftnref35\">[35]<\/a>As the contemporary commentator Qasim\u012b noted, educating and raising orphans spiritually and morally by preparing the necessary environments is much more beneficial than protecting their financial gains and improving and developing their commercial lives.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn36\" name=\"_ftnref36\">[36]<\/a>Mustafa Mera\u011f\u00ee also interpreted the correction in the verse in question as \u201cCultivate the souls of orphans and increase their wealth,\u201d and stated that orphans should be protected both materially and spiritually.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn37\" name=\"_ftnref37\">[37]<\/a>Tahir b. Ashur, one of the most famous commentators of the recent period, summarizes his remarkable views on the reformation of orphans as follows: In this verse, it is envisaged that orphans should be reformed not only in certain aspects but in every aspect. However, first of all, it is a duty to reform them in terms of morality and belief by equipping them with authentic Islamic teachings. In addition, it is also within the scope of reformation to protect the temperament and character of orphans from all kinds of bad habits and to warn them against harmful diseases. Again, the food, clothing and shelter needs of orphans should be met within the standards of their peers, without being wasteful or too stingy.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn38\" name=\"_ftnref38\">[38]<\/a><\/strong><\/p><p><strong>Therefore, it is necessary to consider the reformation that the Quran states is beneficial for orphans within a very broad framework. Therefore, the reformation in the verse does not only include increasing the wealth of orphans but also taking care of them in many ways. Within this framework, it is possible to say that reformation includes the fulfillment of many different duties in many areas, from protecting and looking after orphans to equipping them in terms of faith, deeds and morals; from providing them with basic education that will enable them to easily integrate into social life, to accustoming them to the difficult conditions of life and to managing their wealth in the most legitimate and profitable way.<\/strong><\/p><p><strong>On the other hand, in the continuation of the verse ordering reform, it is suggested to establish brotherly ties with orphans and to continue living together with them. Thus, the Quran also imposes provisions aimed at eliminating the neediness, poverty and neglect of the orphan. Because, in the continuation of the verse, &#8221;\u00a0<em>If you desire to dwell with them, that is possible, for they are your brothers.&#8221;<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn39\" name=\"_ftnref39\"><em>[39]<\/em><\/a>With this expression, the Quran aimed to prevent orphans from being excluded and despised by society by emphasizing the bonds of brotherhood. This institution of brotherhood envisaged by Islam ensures that orphans have the feeling and thought that there will always be someone by their side and that they will be accepted as valuable members of society.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn40\" name=\"_ftnref40\">[40]<\/a>In essence, \u201c\u00a0<em>They are your brothers.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn41\" name=\"_ftnref41\"><em>[41]<\/em><\/a>If we take into consideration the fact that orphans are our brothers in religion according to the verse, it will be understood that we are encouraged to feed them with the same food we eat, to dress them with the same clothes we wear, to prepare every environment for their growth and to live together with them.<\/strong><\/p><p><strong>Another point we need to state here is this: In the last parts of some verses where the Quran states the rules regarding orphans, it draws attention to the fact that Allah is aware of everything and brings to mind the otherworldly aspect of this issue. Indeed, in the verse regarding the reformation of orphans, it says, \u201c\u00a0<em>Allah knows best who seeks to improve and who seeks to spoil.\u201d<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn42\" name=\"_ftnref42\">[42]<\/a><\/em>The statement is a typical example of this. Allah Almighty has stated that He knows those who act with the thought of reform and corruption, and has pointed to the conscientious aspect of this issue on the one hand, and the other hand, the otherworldly dimension. Accordingly, Allah, who knows the secret intentions, imaginations and plans in the heart, will call to account the person who takes orphans for some benefit.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn43\" name=\"_ftnref43\">[43]<\/a>According to Razi\u2019s approach, this divine declaration essentially draws attention to the afterlife sanction. In this case, it becomes clear that Allah will call to account those who outwardly think of reform but have different intentions inside, for the thoughts they have hidden. In this case, in essence, \u201c\u00a0<em>Allah knows very well who is aiming to improve and who is thinking of spoiling the situation.\u201d<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn44\" name=\"_ftnref44\">[44]<\/a><\/em>The verse carries a very serious warning meaning.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn45\" name=\"_ftnref45\">[45]<\/a><\/strong><\/p><p><strong>In addition, despite all the advice and encouragement regarding the protection and rehabilitation of orphans, sometimes their relatives and guardians do not take care of them. In this case, looking after them falls on the Muslim community as a social responsibility. Indeed, the Prophet Muhammad said,\u00a0<em>\u201cIf anyone leaves behind a family, it is our duty to look after them. If anyone leaves behind property, it is the duty of his heirs.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn46\" name=\"_ftnref46\">[46]<\/a>He pointed out that taking care of orphans is a social duty by saying, \u201cThe state is the organized form of the political sovereignty formed by human communities, and it is undoubtedly the largest and most important legal entity that can secure the basic rights and freedoms of orphans, their individual and social gains, and ensure that orphans take on duties in a regular and stable manner in different layers of social life.\u201d<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn47\" name=\"_ftnref47\">[47]<\/a>Let us state right away that we witness that since the early days of Islam, orphans began to be protected on a social and state level. Indeed, it is noteworthy that in the Age of Bliss, a number of practices such as voluntary donations and aid, and regular collection of taxes were used to meet the needs of orphans.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn48\" name=\"_ftnref48\">[48]<\/a>Inspired by Islam&#8217;s encouragement towards orphans, the Ottoman Empire also tried to protect orphaned children by establishing Daru&#8217;\u015f-\u015fafaka and Daru&#8217;l-eyt\u00e2m.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn49\" name=\"_ftnref49\">[49]<\/a>Therefore, if an orphaned child is not looked after by his relatives, the Muslim community or ultimately the state must take care of him.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn50\" name=\"_ftnref50\">[50]<\/a>In order for the state to fulfill this duty without loss and to meet the needs of orphans completely and without interruption, sufficient funds and allocations must be made from the state budget.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn51\" name=\"_ftnref51\">[51]<\/a><\/strong><\/p><p><strong>In short, the divine word prohibits those who want to exploit the loneliness and desolation of orphans and commands them to be protected and preserved. In the history of Islamic interpretation, many commentators have stated in their interpretations of the verses on the subject that the principle of protecting orphans should be implemented in two ways, namely materially and spiritually. Within this framework, working to improve orphans, taking them under protection, raising them well, educating and training them, and operating their property and turning it into income for their benefit has been considered a great virtue. In fact, the word \u201cimprovement\u201d in the verse advising to protect and look after orphans is a concept that includes all kinds of legitimate activities that will be in favor of orphans.<\/strong><\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-bedab6e elementor-widget elementor-widget-text-editor\" data-id=\"bedab6e\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<h2><strong>3.2. Financial Protection of Orphans<\/strong><\/h2><p><strong>The most emphasized issue in the Quran regarding orphans is the protection of their property and not to unjustly seize it. Because the human soul is created with excessive greed for property.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn52\" name=\"_ftnref52\">[52]<\/a>If he is not disciplined, he may fall to a level where he can even set his eyes on the property of orphans under his control and unjustly claim these properties. On the other hand, the fact that orphans are incapable of protecting their property due to their young age and, accordingly, the authority to dispose of their property belongs to their guardians can be mentioned among the factors that increase the possibility of abuse and exploitation.<\/strong><\/p><p><strong>Therefore, in the verse of Surah An-Nisa, 4\/10, Almighty Allah warns believers in a very stern manner by saying\u00a0<em>, \u201cThose who wrongfully consume the property of orphans will eat their bellies full of fire. They will enter a blazing fire.\u201d<\/em>\u00a0By stating that those who consume the property of orphans without any regard for rights and laws will suffer a severe punishment and enter a terrible fire. It should be noted that although only the act of eating is mentioned in this verse, what is actually meant is any unjust use of the property of orphans.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn53\" name=\"_ftnref53\">[53]<\/a>Therefore, anyone who makes an unjust use or gain from the property of an orphan will be subject to the afterlife sanctions mentioned in the verse.<\/strong><\/p><p><strong>The community of the Companions, who had an extremely privileged and privileged position in the interpretation of the Qur&#8217;an because they witnessed the period of revelation and were the first audience to receive the revelation, were so frightened and startled by the threat contained in this verse that they began to stay away from orphans due to the possibility of being exposed to such an afterlife punishment.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn54\" name=\"_ftnref54\">[54]<\/a>So much so that believers have resorted to completely separating the orphan&#8217;s food, milk, servant, mount and even everything that belongs to him from their own.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn55\" name=\"_ftnref55\">[55]<\/a>Because this verse contains a severe threat to stay away from orphans and everything that belongs to them. At this point, it would be right to include the following observation of the Prophet Muhammad during his journey to Miraj in order to support and interpret the content of the verse. According to the narration of Abu Saeed al-Khudri, one of the scenes of Hell that the Messenger of Allah (saw) observed during that holy journey is as follows:\u00a0<em>\u201cI saw a people with lips like camels\u2019 lips. A person appointed for them would take hold of their lips and then put a stone of burning fire into their mouths, so that the stone would come out from their lower parts. I asked, \u2018O Gabriel, who are these?\u2019 He replied, \u2018They are the ones who wrongfully consume the property of orphans.\u2019\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn56\" name=\"_ftnref56\">[56]<\/a><\/strong><\/p><p><strong>Suddi, one of the scholars of the Tabi&#8217;in period, stated that the person who consumes the property of an orphan will be resurrected on the Day of Judgment with flames spewing from his mouth, nose, eyes and ears, and everyone who sees this unfortunate person will know that he has consumed the property of an orphan.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn57\" name=\"_ftnref57\">[57]<\/a>As stated in this verse, it is said that the boiling fire called &#8220;Sair&#8221; to which the people who consume the property of orphans will be exposed will not resemble any known type of fire and that no one but Allah will be able to perceive the degree of violence in this fire.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn58\" name=\"_ftnref58\">[58]<\/a><\/strong><\/p><p><strong>The Quran clearly states in another verse that consuming the property of orphans is a great sin:\u00a0<em>\u201cGive the orphans their property and do not take the good for the unclean, and do not consume their property by adding it to your own property. Indeed, to do so is a great sin.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn59\" name=\"_ftnref59\">[59]<\/a><\/strong><\/p><p><strong>Let us state immediately that this verse commands that the property of orphans be returned to them in its entirety. More clearly, what is commanded here is that the property of orphans should not be coveted, that it should be preserved in a good manner, and that when the time comes, the property of orphans should be returned to them without any difficulty. Commentators have expressed different views on the meaning of the expression\u00a0<em>\u201cDo not give the clean and take the unclean\u201d<\/em>\u00a0in this verse . These can be listed as follows:<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn60\" name=\"_ftnref60\">[60]<\/a><\/strong><\/p><p><strong>1- Since it is forbidden for their guardians or legatees to consume the property of orphans, these properties are described as \u201chabis\u201d, that is, dirty and disgusting. Thus, they are asked to abandon the forbidden and dirty properties and to benefit from the lawful and clean property that belongs to them. In fact, Mujahid interprets the verse, \u201c\u00a0<em>Do not replace the habilis with tayyib\u201d<\/em>\u00a0as \u201cDo not replace the forbidden with the lawful.\u201d<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn61\" name=\"_ftnref61\">[61]<\/a>The great linguist Ferra also explained this with the words, &#8220;Do not consume the property of orphans instead of your own property, (because) their property is haram for you.&#8221;<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn62\" name=\"_ftnref62\">[62]<\/a>In addition, the fact that orphans&#8217; property is described as &#8220;evil&#8221; here is aimed at keeping people away from these properties. Because human nature and nature disgust dirty and disgusting objects. Therefore, with these expressions, it is stated how an act that is forbidden by the Sharia is also an ugly behavior by nature.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn63\" name=\"_ftnref63\">[63]<\/a><\/strong><\/p><p><strong>2- According to another view, the verse prohibits guardians and legates from taking the good and valuable property of orphans by adding their bad and worthless property to their property.<\/strong><\/p><p><strong>3- According to one understanding, this verse advises that a person should not make a transaction between his own property and the property of orphans. Accordingly, their property should be preserved as it is. If it is necessary to sell the property of orphans, it is better to sell it to others in order to avoid suspicion and slander.<\/strong><\/p><p><strong>4- According to one interpretation, the verse mentions that one should not take the property of orphans by committing injustice and oppression, otherwise the good property one has may be lost.<\/strong><\/p><p><strong>5-Some scholars have commented on this verse as follows:\u00a0<em>\u201cDo not rush into the unlawful sustenance and eat it without waiting for the lawful sustenance that has been destined for you and will come to you.\u201d<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn64\" name=\"_ftnref64\">[64]<\/a><\/em><\/strong><\/p><p><strong>According to sources, the incident that caused the revelation of this verse occurred as follows:<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn65\" name=\"_ftnref65\">[65]<\/a>Munzir b. Rifa&#8217; from the Ghatafan tribe did not hand over his property to his brother&#8217;s son, who was with him and had a large amount of property, after he reached puberty. He went to the Prophet and complained about his uncle. Thereupon, the Prophet recited this verse to him and ordered him to hand over his nephew&#8217;s property.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn66\" name=\"_ftnref66\">[66]<\/a><\/strong><\/p><p><strong><em>The expression \u201c inneh\u00fb kene h\u00fbben kebir\u00e2\u201d<\/em>\u00a0in the relevant verse\u00a0also states that not giving an orphan his property or consuming his property by adding it to one\u2019s own is a great sin and oppression.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn67\" name=\"_ftnref67\">[67]<\/a>Indeed, in a hadith that is widely accepted, the Messenger of Allah (saw) warned his ummah by saying,\u00a0<em>&#8220;Avoid the seven sins that lead to destruction,&#8221;<\/em>\u00a0and he mentioned consuming the property of orphans as one of these seven major sins.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn68\" name=\"_ftnref68\">[68]<\/a><\/strong><\/p><p><strong>It is understood from the point we have reached that protecting the property of orphans in the most perfect way is one of our religious duties. In this case, it would be useful to clarify in the light of the texts when the property belonging to orphans will be returned to them, whether the guardian and executor can eat from this property, and how the delivery of this property to orphans will be recorded. On this subject, Almighty Allah commands the believers as follows:<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn69\" name=\"_ftnref69\">[69]<\/a><\/strong><\/p><p><strong><em>\u201cTest the orphans until they reach the age of marriage. If you see that they are mature, hand over their property to them. Do not spend it wastefully, thinking that they will take it over when they grow up. A guardian who does not need it should not stoop to the property of an orphan. But the needy should use it lawfully, in accordance with their needs and labor. When you hand over their property to them, have it witnessed. Allah is the One Who calls to account, and it is sufficient for Him to call to account.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn70\" name=\"_ftnref70\">[70]<\/a><\/strong><\/p><p><strong>This verse first of all requires testing the orphans until they reach the age of marriage. If, as a result of this testing, it is revealed that the orphans have matured in terms of their intelligence and therefore have the inclination to protect their property, then it is obligatory for the guardians and executors to hand over their property to them.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn71\" name=\"_ftnref71\">[71]<\/a>If the orphan has not reached the age of puberty and has not reached the age of maturity, the guardian or trustee has the authority to set limits on his or her disposition.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn72\" name=\"_ftnref72\">[72]<\/a>At this point, it is necessary to mention the situation of the guardian who looks after the orphan and his property. If the guardian of the orphan is poor, it is considered permissible for that person to eat from the orphan&#8217;s property as much as is necessary to sustain his life without exceeding the limits, in accordance with custom.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn73\" name=\"_ftnref73\">[73]<\/a>Because the person who acts as a guardian of an orphan receives a fee in return for coordinating his work and property and taking care of the orphan. If the guardian is rich, in this case, he has no need for property, so he has to behave chastely and stay away from the property of the orphan, as required by the verse. In fact, Hz. Aisha also provides the following explanations regarding the reason for the revelation of this verse:\u00a0<em>\u201cThis verse was revealed to explain that if the guardian who looks after an orphan is poor, he can eat from the property of the orphan in a reasonable manner in return for his care service.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn74\" name=\"_ftnref74\"><em>[74]<\/em><\/a><\/strong><\/p><p><strong>Some commentators have been very sensitive about this issue and have considered what a poor guardian who protects an orphan takes from his property, even in times of hardship, as a debt. According to Islamic scholars who adopt this view, that person is obliged to pay back the orphan&#8217;s property when he is relieved of hardship.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn75\" name=\"_ftnref75\">[75]<\/a>However, it is a more correct approach to consider the amount that the needy guardian receives from the orphan&#8217;s property as a payment received in return for providing care and services for him and doing work on his behalf, as it is in line with the clear meaning in the texts.<\/strong><\/p><p><strong>Islamic jurists have made many legal deductions from the verse in question. It is possible to summarize these issues, which are discussed in great detail in the books of fiqh, as follows: First of all, let us state that the financial rights of orphans are protected by the provisions laid down in this verse. Although it seems to be against the orphan to allow poor guardians to eat from the property of orphans, in fact, the main interest in this provision is the orphan&#8217;s interest rather than the guardian. Because if such a license were not granted to guardians, poor guardians would not be able to protect the property of orphans, benefit from it, and when the time came, they would not be able to deliver their property completely. Therefore, it can be said that such a license has a serious role in solving an important social problem.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn76\" name=\"_ftnref76\">[76]<\/a><\/strong><\/p><p><strong>In fact, the Prophet Muhammad (saw) said the following on this subject:\u00a0<em>\u201cA man came to the Messenger of Allah and asked, \u201cI have no wealth but I am looking after an orphan (Can I eat from his wealth?)\u201d The Messenger of Allah (saw) replied, \u201cYou may eat from the orphan\u2019s wealth without wasting it, without rushing to consume it, without completely finishing it and without mixing his wealth with his wealth.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn77\" name=\"_ftnref77\">[77]<\/a><\/strong><\/p><p><strong>As it is known, the companions are a distinguished generation that has distinguished themselves by internalizing the meaning and content of the Quranic verses and applying them to life. Here is how Hz. Omar shows that he developed a different attitude in his personal life based on the Quran&#8217;s sensitive approach towards orphans with his following statements:\u00a0<em>&#8220;Know that I have determined my position towards the treasury of property like the position of a guardian towards the property of an orphan. Accordingly, if I do not need it, I will stay away from it by being chaste. If I become poor, I will eat from it within the appropriate limits. When I have the means to pay, I will pay back the amount I took.&#8221;<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn78\" name=\"_ftnref78\"><em>[78]<\/em><\/a>However, Islamic jurists evaluated this practice of Hz. Omar as a determination and stated that it is not obligatory for the poor guardian to pay back the amount he has consumed from the orphan&#8217;s property.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn79\" name=\"_ftnref79\">[79]<\/a>Apart from all these, the commandment at the beginning of the verse in question to test orphans when they reach the age of marriage is a cautionary note. Here, it is undoubtedly foreseen that rather than subjecting orphans to a test alone, they should first be prepared for a multi-faceted future and given all kinds of necessary training and education. \u201cBecause from this age onwards, the individual begins to think abstractly, becomes emotionally independent from adults, prepares for an economic profession, leaves childhood and tries to behave like adults, solves his problems with his own strength and talent, participates in group activities that accelerate socialization, adopts the role that society expects of him, forms a solidified sense of identity and becomes ready to fully communicate with the adult world.\u201d<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn80\" name=\"_ftnref80\">[80]<\/a><\/strong><\/p><p><strong>Here, the orphaned young person who has entered the marriage age and the age of majority tries to complete his\/her mental and psycho-social development with the support of his\/her guardian and environment. Therefore, the moral, spiritual and psycho-social development of the orphan, his\/her success in conducting worldly affairs, and his\/her ability to organize financial transactions should be monitored by the guardian. If a deficiency is observed in these matters, it is the responsibility of the guardians to provide the necessary support and try to educate the orphans, to ensure that they become self-governing, and thus to prepare them for life and the future. In particular, it is necessary to check whether the orphaned child can conduct his\/her commercial affairs when he\/she reaches maturity. If it is concluded that he\/she can stand on his\/her own feet and govern himself\/herself, first of all, some of his\/her property is given to him\/her and how he\/she disposes of it is observed. If it is concluded that the orphan child has acquired the necessary skills and abilities as a result of all these observations and tests, the management, disposition and responsibility of his\/her property are completely transferred to him\/her.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn81\" name=\"_ftnref81\">[81]<\/a><\/strong><\/p><p><strong>Another verse of the Quran prohibits \u201cwaste\u201d and \u201cbid\u00e2r\u201d from consuming the property of an orphan. \u201cWaste\u201d means to exceed the limits, to go to extremes in something and to squander the property, while \u201cbidar\u201d means to rush. Therefore, it is forbidden to consume the property of an orphan by exceeding the limits, to be wasteful and to eat it in a hurry for fear that the orphan child will grow up and demand the property.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn82\" name=\"_ftnref82\">[82]<\/a>The last thing about the verse in question is that witnesses are ordered to be taken to ensure that the property belonging to orphans is delivered to them in its entirety, which shows how meticulous and sensitive we need to be in this regard. It is a fact that by delivering the property to orphans in the presence of witnesses, injustice, oppression and discord will be prevented in a sense. Taking witnesses is an important provision in order to save the guardians from being accused and to ensure that the orphans receive their property completely and completely.<\/strong><\/p><p><strong>The sensitivity regarding the protection of orphans and the preservation of their property is expressed with similar words in two different surahs:\u00a0<em>&#8220;Do not approach the property of an orphan except in the best way until he reaches the age of majority.&#8221;<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn83\" name=\"_ftnref83\">[83]<\/a>In this verse\u00a0, instead of expressions such as\u00a0<em>\u201cDo not consume the property of orphans\u201d<\/em>\u00a0or\u00a0<em>\u201cDo not take the property of orphans,\u201d the use of a prohibition such as\u00a0<\/em><em>\u201cDo not approach the property of orphans\u201d<\/em>\u00a0is actually intended to prevent any action that may be against orphans in any way or form. Because, prohibiting approaching something is much more explicit than prohibiting doing that action.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn84\" name=\"_ftnref84\">[84]<\/a><\/strong><\/p><p><strong>On the other hand, this verse brings about a radical paradigm shift and puts an end to the widespread and established practice of the pre-Islamic period. Accordingly, it is clearly stated that rich and powerful people cannot dispose of the property of orphans as they wish, and instead it is emphasized that the orphan&#8217;s property should be approached only on the condition that it is in his best interest and interest to do so.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn85\" name=\"_ftnref85\">[85]<\/a>In this case, the expression\u00a0<em>\u201cDo not approach the property of an orphan\u201d<\/em>\u00a0shows that, let alone using the property of an orphan, it is not even permissible to approach it for different purposes and goals.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn86\" name=\"_ftnref86\">[86]<\/a>At this point, it would be appropriate to remember the following prayer of the Prophet, which shows his sensitivity to not violating the rights of orphans:<\/strong><\/p><p><strong><em>\u201cO Allah! I forbid my ummah from violating the rights of these two weak people: the orphan and the woman.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn87\" name=\"_ftnref87\">[87]<\/a>Again, the Messenger of Allah gave the following warning to one of his companions:<\/strong><\/p><p><strong><em>&#8220;Oh Abu Dharr! I see you as weak. I want for you what I want for myself. Do not be a superior to two people and do not be a guardian of the property of an orphan.&#8221;<\/em>\u00a0<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn88\" name=\"_ftnref88\">[88]<\/a><\/strong><\/p><p><strong>On the other hand, the fact that the approach to the orphan&#8217;s property is limited to the best condition in the mentioned verse indicates that it cannot be approached for any other purpose, therefore, the guardian should take care of the orphan&#8217;s property as if he were taking care of his own property, and the orphan&#8217;s property should be operated by cultivating, renting out, and trading, and accordingly, it should not be allowed to decrease or remain idle.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn89\" name=\"_ftnref89\">[89]<\/a>In this context, the following tahzir from the Prophet is extremely meaningful regarding our subject:\u00a0<em>\u201cBe careful! Whoever takes on the protection of an orphan who owns property should engage in trade with his property and should not leave that property idle and allow the zakat to be wasted.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn90\" name=\"_ftnref90\">[90]<\/a><\/strong><\/p><p><strong>In conclusion, when the verses and hadiths are examined in their entirety, it will be seen that the Islamic texts want to prevent the economic exploitation of orphans and demand that their property be preserved and developed in the best possible way. Within the framework of the texts, it is possible to summarize the treatment that should be done regarding the property of orphans under three main items.<\/strong><\/p><p><strong>a. Preservation and protection of orphan property<\/strong><\/p><p><strong>b. The orphan&#8217;s property should not be left idle but should be used for his benefit.<\/strong><\/p><p><strong>c. When the orphan reaches a certain maturity, the orphan&#8217;s property held as a trust is delivered to its owner in full.<\/strong><\/p><p><strong>On the other hand, it is also obvious that when orphans reach adolescence, they gain the ability to manage their financial savings and daily life transactions and that they reach a certain maturity in terms of mental, intellectual, spiritual development and religious education, and that the necessary support should be provided in these matters.<\/strong><\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-0779e3e elementor-widget elementor-widget-text-editor\" data-id=\"0779e3e\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<h2><strong>3.3.Giving to the Orphan and Prioritizing Them<\/strong><\/h2><p><strong>It is possible to say that the religion of Islam is based on cooperation and solidarity in social life, or to put it more succinctly, that Islam wants to build a civilization of cooperation and sharing. This is why in Islam, actions based on giving such as hospitality, charity, helpfulness and generosity are considered among the highest moral virtues. These sublime qualities gain even more value when they are for an orphan. In fact, the Prophet Muhammad (pbuh) expressed the reward in the hereafter for showing hospitality to an orphan as follows:\u00a0<em>Whoever takes an orphan from among the Muslims and includes him in his food and drink, Allah will surely put him in Paradise, provided that he does not commit an unforgivable sin (shirk).<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn91\" name=\"_ftnref91\">[91]<\/a>In addition to these prophetic statements, the Messenger of Allah showed the importance of taking care of orphans and giving alms to them through his own practices as follows. When the three-year-old son of Anas b. Fudalah, who was martyred in the Battle of Uhud, was brought to the presence of the Prophet, the Prophet donated a date orchard for him on the condition that it would not be sold or donated.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn92\" name=\"_ftnref92\">[92]<\/a><\/strong><\/p><p><strong>Let us state right away that what befits a Muslim is for a person to think of feeding orphans and the needy, as he thinks of himself, and meeting the needs of the poor and the needy. In particular, it is of utmost importance to feed and drink orphans, who are mostly poor, and to provide for their other material and spiritual needs. Indeed, the Quran says,\u00a0<em>\u201cYou do not honor an orphan.\u201d<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn93\" name=\"_ftnref93\">[93]<\/a><\/em>He condemned those who showed indifference towards orphans by saying this. Because when this verse is considered together with the previous one, it is understood that those who do not show generosity to orphans are the types of people who are ungrateful for Allah&#8217;s blessings. Razi interpreted not showing generosity to orphans as &#8220;not doing them any good&#8221;, &#8220;taking their property from them&#8221; and &#8220;depriving them of their inheritance&#8221;.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn94\" name=\"_ftnref94\">[94]<\/a>However, one of the main factors that prevents a person from being generous to orphans and the poor is excessive passion for wealth, as expressed in the following verse. At this point, it would be appropriate to convey the following views of Samarqandi, who evaluated these verses holistically:\u00a0<em>\u201cSince you can easily deceive the orphans whose property you have taken over, you consume it shamelessly and without a twinge of conscience, as if it were your father\u2019s property, without distinguishing between lawful and unlawful. You also love to collect property by such illegitimate means\u2026 It should not be overlooked that plundering state property as booty is also indirectly consuming the property of orphans.\u201d<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn95\" name=\"_ftnref95\">[95]<\/a><\/em><\/strong><\/p><p><strong>In this case, thinking about orphans cannot be limited to just feeding and clothing them. In addition, it should be noted that many other needs of orphans must be met and they must be supported in many ways.<\/strong><\/p><p><strong>On the other hand, when we look at the style and expressions in the texts, we see that orphans are given priority in giving alms. In a sense, it is obligatory for wealthy people, especially the close relatives of the orphan, to give priority to them in all kinds of good deeds and assistance. Because many verses in the Quran prevent neglecting orphans by mentioning them immediately after the mother, father and close relatives in terms of helping, doing good deeds and giving alms. In fact, the Quran expresses this issue in one verse as follows:<\/strong><\/p><p><strong><em>\u201cPiety\/righteousness does not consist in turning your faces towards the east or the west. Rather, piety is the behavior of those who believe in Allah, the Last Day, the angels, the books and the prophets, and who give their wealth, which they love, to relatives, orphans, the needy, the stranger on the way, those who ask, and the slaves and captives who wish to be free, in order to please Allah\u2026\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn96\" name=\"_ftnref96\"><em>[96]<\/em><\/a><\/strong><\/p><p><strong>As can be seen, in this verse, the Quran mentions the orphan immediately after the relative, revealing that one of the signs of true goodness and piety is to give from one&#8217;s beloved property to the orphan. In this case, giving to the orphan has a higher priority than giving to the poor, the traveler, the beggar, and the slave.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn97\" name=\"_ftnref97\">[97]<\/a>Therefore, there is no doubt that giving alms to orphans and making all kinds of sacrifices for them in order to gain Allah&#8217;s approval is among the good deeds of the pious.<\/strong><\/p><p><strong>Similarly, in the 2\/215th verse of Surah Al-Baqarah, Allah Almighty has mentioned orphans among the people who will be given charity, right after the parents and close relatives, as follows:\u00a0<em>\u201cThey will ask you about whom and what they should spend in the way of Allah. Say: Whatever you spend should be for the parents, relatives, orphans, the needy and the strangers on the way.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn98\" name=\"_ftnref98\">[98]<\/a>In the divine speech, the fact that orphans come after parents and relatives is closely related to their being more in need and deserving of charity.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn99\" name=\"_ftnref99\">[99]<\/a><\/strong><\/p><p><strong>Here, let us also state that if the orphan is also a relative, this makes him even more important and a priority in giving and helping. In the verse 90\/15 of the Surah Al-Balad, Allah Almighty has mentioned feeding an orphan who is a relative as one of the goals to be overcome while climbing the steep slope. If we evaluate the verse in question together with its context, the following conclusion emerges. Although the paths leading to the peak where goodness is collected are steep and insurmountable, a person&#8217;s ability to successfully pass it depends on struggling with his own negative desires and wishes. Here, it is understood that one of the virtues representing the steep slope is to take care of an orphan who is a relative with compassion and love on a day of famine and to feed him.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn100\" name=\"_ftnref100\">[100]<\/a>In this case, two very important duties, such as supporting the orphan and maintaining ties of kinship, are fulfilled at the same time. Indeed, the Messenger of Allah (saw) said on this issue,\u00a0<em>\u201cCharity is the right of the poor. The rights of relatives are two: charity and ties of kinship.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn101\" name=\"_ftnref101\">[101]<\/a>He pointed out this with the hadith below.<\/strong><\/p><p><strong>In addition to the verses that encourage giving to orphans in general, the Quran also allocates incomes such as inheritance, fey and booty to them.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn102\" name=\"_ftnref102\">[102]<\/a>As is known, booty is defined as the property taken by the warriors by force from the warriors during the battle. Fey is the property taken from non-Muslims without fighting, such as tribute, jizya, trade taxes, and musalah fees.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn103\" name=\"_ftnref103\">[103]<\/a><\/strong><\/p><p><strong>Here, the allocation of some public revenues to orphans shows that this issue is not left to the conscience alone, but that the protection and protection of orphans is ultimately the responsibility of the state, supported by normative provisions. In the verse on the subject, while mentioning the people to whom a share of the spoils will be given, orphans are also mentioned in the following meaning:\u00a0<em>\u201cAnd be aware that one-fifth of the spoils you gain in war belongs to Allah. That is, to the Messenger of Allah, his relatives, orphans, the needy and the travellers (strangers).\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn104\" name=\"_ftnref104\">[104]<\/a>According to this verse, one of the places where one-fifth of the spoils obtained in war will be spent is the orphans.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn105\" name=\"_ftnref105\">[105]<\/a>In the verse 59\/7 of the Surah Al-Hashr, another income allocated to orphans, namely fey property, is mentioned.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn106\" name=\"_ftnref106\">[106]<\/a>:\u00a0<em>\u201cThe spoils that Allah has given to His Messenger from the properties of the people of the countries conquered without war belong to Allah, His Messenger, the relatives (the Prophet\u2019s close relatives), orphans, the poor and the strangers on the way. So that these properties do not become a fortune that changes hands only among the rich among you.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn107\" name=\"_ftnref107\">[107]<\/a><\/strong><\/p><p><strong>As can be seen, in this verse, a share was given to orphans regarding the distribution of feyin, which constitutes one of the important sources of income of the state, thus preventing this income from turning into a fortune circulating only among the rich and thus trying to ensure social justice and equality, social peace and tranquility.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn108\" name=\"_ftnref108\">[108]<\/a><\/strong><\/p><p><strong>Apart from these issues mentioned, Islamic scholars have put forward different views on the necessity of giving something to orphans who are present during the distribution of inheritance, based on the following verse:\u00a0<em>&#8220;If relatives who do not have a share in the inheritance, orphans and the poor are present at the distribution of the inheritance, provide for them from it and speak to them with good words.&#8221;<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn109\" name=\"_ftnref109\"><em>[109]<\/em><\/a><\/strong><\/p><p><strong>As can be understood from the very clear meaning of the verse, it is also requested that the orphans who do not have any religious rights regarding the inheritance but are present during the distribution of the inheritance be given a favor. In this way, the orphans are made happy and their hearts are pleased.<\/strong><\/p><p><strong>While we are on the subject, let us state that Islamic jurists have put forward different views regarding the provision in the verse about giving a share of the inheritance to orphans, whether this expresses obligation or obligation.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn110\" name=\"_ftnref110\">[110]<\/a>According to the majority of Islamic scholars, this ruling is not obligatory but recommended. These scholars stated that giving a share of the inheritance to orphans is a voluntary charity and therefore there is no obligatory charity command other than zakat, and that it is a recommended action.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn111\" name=\"_ftnref111\">[111]<\/a><\/strong><\/p><p><strong>Another important point to emphasize here is that one should be extremely polite, cheerful and well-spoken when giving a share of the inheritance to orphans in particular, and when doing any good deed in general. Accordingly, one should avoid actions that do not comply with Muslim morality and inappropriate behaviors such as offending or hurting an orphan while doing good.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn112\" name=\"_ftnref112\">[112]<\/a>Because the expression \u201c\u00a0<em>Speak to them with kind words\u201d<\/em>\u00a0in the last part of the verse includes all these meanings. Again, the issue of not boasting is stated much more clearly and emphatically in the 76\/8th verse of Surah Al-Insan as follows:\u00a0<em>\u201cThey offer their food to the poor, the orphan, and the captive, although they love it and want it, only to seek Allah\u2019s pleasure. We offer you only for Allah\u2019s pleasure. We do not expect any reward or thanks from you.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn113\" name=\"_ftnref113\">[113]<\/a><\/strong><\/p><p><strong>As is clearly seen, the Quran declares that the good deeds done to orphans should be done only for the sake of Allah, and that those who act in this way are considered as ebrar in the sight of Allah. Therefore, among the characteristics of ebrar, that is, being a good and pious servant, are feeding the orphan, spending on him, and not gaining any benefit from him in return.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn114\" name=\"_ftnref114\">[114]<\/a>Accordingly, the main factor that encourages the abrar to show kindness and generosity to orphans is to gain Allah&#8217;s approval. Razi made a more comprehensive interpretation based on this verse. According to him, the mention of giving kindness to orphans and poor people in the verse is actually a metaphor for doing all kinds of good to them. In this case, the verse covers every activity related to the benefit of the poor person and the orphan child.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn115\" name=\"_ftnref115\">[115]<\/a><\/strong><\/p><p><strong>After all this, let us state that many texts in the Quran and Sunnah recommend both giving alms to orphans frequently and giving priority to orphans in general when giving alms. The religion of Islam requires that orphans be taken care of and secured in many ways, from individual property to inheritance, from state revenues to taxes. Furthermore, the Quran demands that orphans not be offended or embarrassed in any way in all kinds of alms and favors given to them.<\/strong><\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-977d045 elementor-widget elementor-widget-text-editor\" data-id=\"977d045\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<h2><strong>3.4. Treating Orphans Well<\/strong><\/h2><p><strong>Islam attaches importance to protecting orphans, feeding them, taking care of their care and custody, looking after their property, and also shows care to treat them well. Because in order for an orphaned child to have a strong personality and become an important member of society, he\/she must also be satisfied spiritually. Accordingly, on the one hand, it is very important to smile at the orphan, say nice words, caress his\/her head, ask how he\/she is, in short, to treat him\/her with compassion and love, while on the other hand, it is extremely important to stay away from any kind of bad words and actions, harsh and rude behavior that could offend him\/her and break his\/her heart.<\/strong><\/p><p><strong>Treating an orphan who has lost his\/her parents well is important for him\/her to reach a sound psychology. Just as it is a fact that children who grow up under the affection of their parents have a healthy personality and identity, it is as clear as day that orphans also need a genuine hand of love and compassion in order to have a healthy personality. Otherwise, it is a fact that orphans who grow up deprived of compassion and mercy can cause many individual and social problems in the society of the future. In addition, some scientific studies conducted today have revealed important findings that orphan children who grow up deprived of love and compassion constantly get sick.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn116\" name=\"_ftnref116\">[116]<\/a><\/strong><\/p><p><strong>The treatment that should be shown towards orphans in the divine word is\u00a0<em>&#8220;Worship only Allah and do not associate anything with Him. Treat mother, father, relatives and orphans well.&#8221;<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn117\" name=\"_ftnref117\">[117]<\/a>This is clearly emphasized in the verse below. A similar content is expressed in the verse 2\/83 of Al-Baqarah:\u00a0<em>\u201cAnd when We took a covenant from the Children of Israel: \u2018Worship none but Allah, and be good to parents, relatives, orphans and the needy.\u2019\u201d<\/em><\/strong><\/p><p><strong>In both of these verses, it is commanded to show kindness to orphans. Therefore, the focal point of the treatment to be shown towards orphans is the concept of ihsan. The concept of ihsan has a rich meaning that includes a wide range of different types of goodness.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn118\" name=\"_ftnref118\">[118]<\/a>Accordingly, the command to do good to an orphan sometimes includes sharing his happiness and sadness, relieving his loneliness, and sometimes running to his aid when he is in need, lending a helping hand, showing compassion, mercy and love, treating him with a smiling face and sweet words, and displaying many other good behaviors.<\/strong><\/p><p><strong>On the other hand, the Quran draws attention to the typologies of people who mistreat orphans and push them around, and in a sense, Muslims are asked to behave in a way that befits them. In this context, it is necessary to include the following statement of Allah Almighty: \u201c\u00a0<em>Look at the one who denies religion, the Day of Judgement and the Reckoning! He pushes the orphan around with violence.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn119\" name=\"_ftnref119\"><em>[119]<\/em><\/a><\/strong><\/p><p><strong>As can be understood from the clear meanings of these verses, which are directly related to the subject of orphans, a person who denies the Day of Judgment violently pushes and shoves the orphan. In other words, the most dangerous practice of a person who denies the questioning of the Hereafter and the Day of Judgment in this world is pushing and shoving the orphan and not caring for him.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn120\" name=\"_ftnref120\">[120]<\/a>The human model described here is the prototype of the disbeliever. Therefore, it is understood that treating an orphan badly and pushing him around is an attribute of infidelity. Therefore, by mentioning the attributes of harming an orphan and denying religion together, it is indicated that treating an orphan well is a maturity in faith.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn121\" name=\"_ftnref121\">[121]<\/a>Commentators have put forward different views on the nature of pushing and shoving an orphan: 1. Do not violate the orphan&#8217;s rights and then scold him. 2. Do not push away an orphan who asks for help. If an orphan who is helpless continues to seek help from him, do not push him away by looking down on him. 3. Do not oppress an orphan. For example, burdening an orphan who is taken into the home with all the chores is an oppression against him.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn122\" name=\"_ftnref122\">[122]<\/a>As can be understood from the interpretations around this verse, physical and emotional abuse and violence against orphan children are prohibited because it would be considered pushing and hurting the orphan.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn123\" name=\"_ftnref123\">[123]<\/a><\/strong><\/p><p><strong>In short, in order for orphans to have a strong character, to gain a solid personality and to build a healthy identity, and then to continue their lives as individuals who are beneficial to their environment and society, it is very closely related to them being constantly shown compassion and mercy by their guardians and relatives from a young age, and being the recipient of love and attention. Otherwise, when these feelings, which are of vital importance for the psychic, psychological and spiritual development of a person, are not present, it is inevitable for the orphan to feel deep emptiness in his inner world and experience great ups and downs.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn124\" name=\"_ftnref124\">[124]<\/a>That is why the Quran commands those who undertake to look after orphans to treat them with compassion, mercy, love and affection, not just by providing them with financial support.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn125\" name=\"_ftnref125\">[125]<\/a><\/strong><\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-4abb27b elementor-widget elementor-widget-text-editor\" data-id=\"4abb27b\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<h2><strong>3.5.Marriage with Orphans<\/strong><\/h2><p><strong>Another regulation that the Quran has made regarding the protection of orphans is the issue of marriage. The divine word has brought detailed regulations regarding the situation of the weak who are in a position to be victimized, has set forth provisions to eliminate the possible problems that they will face and has offered Muslims alternative solutions.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn126\" name=\"_ftnref126\">[126]<\/a>In this context, the Quran addresses Muslims in the following way so that orphans do not experience any grievances, especially in terms of marriage:\u00a0<em>\u201cIf you fear that you will not be able to observe the rights of orphan girls under your protection and that you will not be able to provide justice, then do not marry them but other women who are lawful to you and that you desire, in the amount of two, three or four wives.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn127\" name=\"_ftnref127\">[127]<\/a><\/strong><\/p><p><strong>In this divine address, guardians who want to marry orphan girls are commanded to act justly, and if they are afraid to do so, they are offered to marry other women.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn128\" name=\"_ftnref128\">[128]<\/a>As is known, during the age of ignorance, marrying an orphan in order to benefit from the property was a common practice. With this verse, the Quran aims to turn this marriage, which could be against the orphan, to his advantage.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn129\" name=\"_ftnref129\">[129]<\/a>According to Razi, this verse prevents the married life of an orphan girl who is in an unprotected situation from becoming even more difficult.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn130\" name=\"_ftnref130\">[130]<\/a>This verse also warns those who marry an orphan girl because of her beauty and financial means and then do not fulfill her rights, and orders them to marry other women.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn131\" name=\"_ftnref131\">[131]<\/a><\/strong><\/p><p><strong>Commentators have mentioned different forms of injustice towards orphans. In this context, it has been stated that injustice can manifest itself in the form of \u201cmarrying orphan girls without a dowry\u201d, \u201cpaying a low dowry\u201d, \u201ckeeping an eye on their property\u201d, \u201cnot behaving well towards them\u201d. A person who is afraid of all these unjust and unbecoming practices should abandon the marriage with the orphan and marry other women.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn132\" name=\"_ftnref132\">[132]<\/a><\/strong><\/p><p><strong>Therefore, it is forbidden to marry orphan girls in order to seize their property. Similarly, if there is a concern that their rights will not be respected when marrying orphan girls, it is not permissible to marry them. However, there is no harm in marrying such girls if one is sure that they will fully fulfill their rights. In this way, injustice to orphan girls in their family life will be prevented.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn133\" name=\"_ftnref133\">[133]<\/a>In fact, in another verse, the same issue is pointed out and it is stated as follows:\u00a0<em>\u201cThey ask you for a ruling regarding women. Say: Allah makes clear to you the ruling regarding them. The rulings regarding the rights of orphan women whom you want to marry without giving them their rights and the rights of young, weak orphan children are recited to you in this book. Be just in giving the rights of orphans. Allah surely knows whatever good you do.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn134\" name=\"_ftnref134\">[134]<\/a><\/strong><\/p><p><strong>The interpretations of this verse in the history of Islamic interpretation are parallel to the explanations put forward regarding the verse 4\/3. However, it is noted here that the provisions regarding orphans are included in the book. According to two important figures in the history of interpretation, Zamakhshari and Razi, the fact that the provisions regarding orphans are stated to be written in the Preserved Tablet shows the importance and magnitude of this issue.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn135\" name=\"_ftnref135\">[135]<\/a><\/strong><\/p><p><strong>As a result, the Qur&#8217;an, with the principles and principles it has set forth, aims to protect not only the souls and property of orphans but also their honor, chastity, family and social life. The Qur&#8217;an has particularly defended the rights of orphans in the construction of the family institution, which is the most important foundation stone of society and social structure, and has prevented possible abuses against them.<\/strong><\/p><p><strong>After all these explanations made from the perspective of the Qur&#8217;an, it would be appropriate to briefly touch upon the Bible&#8217;s view of orphans in order to make comparisons and have a holistic perspective.<\/strong><\/p><p><strong>The fact that the origin and sending points of the heavenly books, which are nourished from the same source, are the same has sometimes resulted in them containing moral, belief and practical provisions that confirm and confirm each other. Among the issues that overlap and deal with the same theme in both the Quran and the Bible, despite being subject to distortions, is the care of orphans and the protection of their rights. The need to help orphans is clearly emphasized many times, especially in the Old Testament. In particular, \u201cThe Lord protects the strangers and helps the orphan and the widow.\u201d<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn136\" name=\"_ftnref136\">[136]<\/a>These expressions are parallel to the expressions in the main sources of Islam. In addition, it is stated that in prayers made to God, the helpless rely on Him, He helps the orphans, and He sees and watches over those who are in trouble and suffering.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn137\" name=\"_ftnref137\">[137]<\/a>Again, Prophet Job, in a place where he talked about his good qualities, emphasized that he shared his bread with the orphan and did not raise his hand against him, otherwise he would want his arm to fall off his shoulder and his arm bone to break.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn138\" name=\"_ftnref138\">[138]<\/a>He showed that taking care of orphans is the morality of the Prophet. He also said, \u201cYou shall not usurp the rights of widows and orphans.\u201d<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn139\" name=\"_ftnref139\">[139]<\/a>and \u201cDo not touch the land of the orphans.\u201d<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn140\" name=\"_ftnref140\">[140]<\/a>Warnings such as these also inform believers that they should act with a sense of social responsibility and never do injustice to others, especially the weak. In this context, the statements in the Psalms, \u201cdefend the cause of the weak and the orphan; seek the rights of the oppressed and the poor,\u201d are extremely important in terms of our subject.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn141\" name=\"_ftnref141\">[141]<\/a><\/strong><\/p><p><strong>In the New Testament, caring for orphans is not discussed as intensively as in the Old Testament. As far as we can see, only the Apostle James made a direct reference to orphans. According to him, a person must have certain qualities in order to gain value and reputation in the eyes of God. In this context, visiting orphans in times of distress is specifically mentioned as a mandatory condition.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn142\" name=\"_ftnref142\">[142]<\/a>Apart from this, there are also statements in the New Testament that reveal the importance of helping the poor.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn143\" name=\"_ftnref143\">[143]<\/a>It indirectly recommends that orphans should be looked after and protected. Because, no restrictive or restrictive expressions are used here, and general expressions such as the poor or the weak are used to include orphans.<\/strong><\/p><p><strong>As can be understood from the general evaluations presented above, taking care of orphans and protecting their rights is a religious responsibility placed on the shoulders of believers in the Holy Bible. However, the Quran, being the brightest link in the chain of revelation and the most complete of the heavenly books, has dealt with the issues related to orphans in a much more systematic and comprehensive manner and has concluded by declaring that believers have human, conscientious, religious, moral, legal, economic and social responsibilities in this regard.<\/strong><\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-d749aa1 elementor-widget elementor-widget-text-editor\" data-id=\"d749aa1\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<h2><strong>3.6. Direct Address to the Prophet Regarding Orphans in the Qur&#8217;an<\/strong><\/h2><p><strong>The only person who reflects the commands and prohibitions, advice and recommendations in the divine word in the most perfect way to life and therefore deserves to be described as the living Quran is undoubtedly the Prophet. He is the greatest guide who has the quality of being a role model for believers in all areas of life. This is why Muslims have to model the prophetic practices for themselves.<\/strong><\/p><p><strong>As is known, the Prophet lost his father before he was born, his mother when he was 6, and his grandfather when he was 8. The Prophet, who was deeply shaken by losing his closest relatives one after another and who became an orphan, was supported by Allah with His help. In fact, this issue is stated in the verse 93\/6 of Surah Ad-Duha as follows: \u201c\u00a0<em>Did He not see that you were an orphan and support you?\u201d<\/em>\u00a0As commentators have stated, the fact that Allah supported and protected the Prophet is one of the greatest favors bestowed upon him.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn144\" name=\"_ftnref144\">[144]<\/a>Thanks to this blessing, the Prophet was protected in the best way, first by his grandfather and then by his uncle.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn145\" name=\"_ftnref145\">[145]<\/a>The fact that the Prophet was protected and protected by Allah despite being an orphan placed the responsibility of protecting the orphans of the Ummah on his shoulders.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn146\" name=\"_ftnref146\">[146]<\/a><\/strong><\/p><p><strong><em>In addition, the verb &#8220;\u00e2v\u00e2&#8221;<\/em>\u00a0mentioned in the verse in question\u00a0includes meanings such as embracing someone with pity, embracing them with compassion, and greeting them gently and politely in the Arabic language.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn147\" name=\"_ftnref147\">[147]<\/a>It seems that orphans are not only suffering from material poverty, but also spiritual poverty because they are hungry for compassion, mercy and love. Therefore, it is extremely important to feed orphans not only with wealth but also with love and affection. It is thanks to Allah&#8217;s grace that the Prophet Muhammad was very well looked after despite being an orphan. In return for all this, Allah Almighty asked the following from His Messenger: &#8220;As a result of your gratitude to Allah, do not mistreat orphans, look down on them, do not belittle them, do not try to possess what they have, do not be repulsive towards them, do not be unjust towards them, and approach them with compassion and mercy.&#8221;<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn148\" name=\"_ftnref148\">[148]<\/a>All this content is expressed in a very concise way in the following verse: \u201cTherefore, do not mistreat orphans.\u201d<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn149\" name=\"_ftnref149\">[149]<\/a>Allah Almighty specifically warned His Messenger, who grew up as an orphan, in this way. The Prophet, who duly represented and implemented every message conveyed to him by Allah, set a perfect example for his community in this regard. Indeed, he took care of Anas, who was also an orphan, and took him under his protection for ten years.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn150\" name=\"_ftnref150\">[150]<\/a>Hazrat Anas summarized the prophetic treatment shown to him during this period with the following concise words:\u00a0<em>\u201cI served the Messenger of Allah in danger and on journeys. He never said to me, \u201cWhy did you do this?\u201d for something I did, nor did he say to me, \u201cWhy didn\u2019t you do that?\u201d for something I didn\u2019t do.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn151\" name=\"_ftnref151\">[151]<\/a>Again, when the Messenger of Allah (saw) married Umm Salamah, this female companion had five orphans. The father of these five children was the famous companion Abu Salamah, who was martyred in a war. The Prophet (saw) treated these five children with such devotion, compassion, mercy and love that they were like their own fathers.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn152\" name=\"_ftnref152\">[152]<\/a>Similarly, the Messenger of Allah visited Bashir ibn Aqrabeh, whose father had been martyred in the Battle of Uhud, and when he saw the child crying, he consoled him by saying\u00a0<em>, &#8220;Oh dear child, don&#8217;t cry, why are you crying? Don&#8217;t you want me to be your father and Aisha your mother?&#8221;<\/em>\u00a0When Bashir replied\u00a0<em>, &#8220;Yes, I do,&#8221;<\/em>\u00a0the Prophet caressed his head.<a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn153\" name=\"_ftnref153\">[153]<\/a><\/strong><\/p><p><strong>In addition to these practices, the Prophet Muhammad encouraged his ummah to protect, look after, guard and treat orphans well, and showed that these were of great value in the sight of Allah through many verbal statements. At this point, including some prophetic statements in the hadith collection will further strengthen the importance given to orphans. The Messenger of Allah once said,\u00a0<em>\u201cWhoever caresses the head of an orphan, every hair his hand touches will become a light for him on the Day of Judgement.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn154\" name=\"_ftnref154\">[154]<\/a>He also said,\u00a0<em>\u201cMe and the person who looks after an orphan will be in Paradise like this.\u201d He made a sign by placing his middle finger and thumb side by side and opening and closing them.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn155\" name=\"_ftnref155\"><em>[155]<\/em><\/a>\u201c\u00a0<em>The best house among Muslims is the house where an orphan is treated well. The worst house among Muslims is the house where an orphan is treated badly.\u201d<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn156\" name=\"_ftnref156\"><em>[156]<\/em><\/a>&#8221;\u00a0<em>Whoever raises three orphans and provides for them will be rewarded as if he prayed at night, fasted during the day and fought in the way of Allah from morning to evening with a drawn sword. Likewise, he and I will be brothers in Paradise like these two brothers (fingers),&#8221; he said and he put his index finger and middle finger together.<\/em><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftn157\" name=\"_ftnref157\">[157]<\/a>With his clear statements, he reveals that doing good to an orphan is a great reward, superiority in terms of virtue, and virtuous in terms of humanity.<\/strong><\/p><p><strong>As a result, the Prophet Muhammad, who fully put the provisions of the Quran into practice, set an example for his community by providing complete guidance on how to care for orphans with his words and actions.<\/strong><\/p><p><strong>Just as Allah protected and looked after His Messenger who was an orphan, and just as the Prophet Muhammad extended his hand to and supported the orphans around him in the best way possible, Muslims must also take the orphans in their close relatives and surroundings under their wings, treat them with compassion and mercy, and act sincerely and lovingly, in accordance with divine and prophetic moral values.<\/strong><\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-81a4823 elementor-widget elementor-widget-text-editor\" data-id=\"81a4823\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<h1><strong>Conclusion<\/strong><\/h1><p><strong>The Quran has envisaged that orphans, like all other people, should live a life befitting human honor and dignity. In this respect, the Quran has secured the orphans who were despised and despised during the Age of Ignorance materially and spiritually, and has asked them to live humanely and not to be subjected to abuse. At this point, we need to consider orphans as trusts, consider them as our own children, take them under our protection and take care of them. Indeed, the verses of the Quran, the verbal statements and practical practices of the Prophet Muhammad impose many responsibilities and obligations on us regarding orphans. In this sense, taking orphans under our wing; treating them with compassion, mercy and love, taking a close interest in their troubles and problems, and guiding and providing the best guidance in religious and worldly affairs are among the responsibilities that fall upon us.<\/strong><\/p><p><strong>It is beyond explanation how a child who loses a very important support in his life journey by losing his father at a young age will fall into a material and spiritual void. As a human and Islamic duty, the great and important task of filling this deep void falls first on the shoulders of the relatives of the orphan, then on Muslim individuals and society, and finally on the state. In this context, individuals and institutions that are responsible must do their best to prepare the orphaned child for the future and to make them useful individuals for themselves and the society they live in. An issue that cannot be ignored in terms of taking care of orphaned children is that they should be raised in a warm family environment. Because the Quran encourages living together with orphans, sharing life with them and establishing a bond of brotherhood. Because this situation is extremely important for both their spiritual and psycho-social development and for them to get rid of the psychology of exclusion.<\/strong><\/p><p><strong>Everyone should take into consideration the possibility that one day their own children or grandchildren may become orphans, and within the framework of the commands, advice and counsel in the verses and hadiths, they should take care of the orphans around them, protect and look after them in every way, and make every effort to educate and train them. If a person is not able to do these, they should at least pat the orphans on the head, speak to them with kind words, a smiling face and a sweet tongue, and thus please them.<\/strong><\/p><p><strong>The Quran has pointed out some important issues that raise awareness among Muslim individuals and society in the verses related to this issue. In this context, by informing that Allah knows all kinds of injustice done to orphans, the otherworldly motivation has been provided in response to the abuse of orphans, who constitute the weakest link in society. In this way, the person or people have been reminded very clearly about the belief in the afterlife, which is an indispensable body of belief, and it has been clearly emphasized that every kind of action towards orphans, whether positive or negative, will definitely have a response.<\/strong><\/p><p><strong>In addition, on the one hand, it is mentioned that one of the most obvious characteristics of the unbelieving mentality that denies the belief in the afterlife is that they push away, scold and look down on orphans, and on the other hand, it is explained that the most obvious characteristic of the ungrateful human typology is that they do not show kindness to orphans and the poor. Therefore, it is stated that all of these are, in a sense, the characteristics of infidel and ungrateful people who deny the Almighty Creator and are ungrateful to Him.<\/strong><\/p><p><strong>As is clearly emphasized in Surah Ad-Duha, verse 93\/6, the fact that the Prophet was protected by Allah, despite being an orphan, is a model for the Muslim community. According to the approach adopted by most commentators, Allah&#8217;s protection and support of His Messenger means a message for the entire ummah, especially the Prophet. Accordingly, Muslims must adopt divine morality and take the orphans of the ummah under their wings, and secure their individual, social and economic rights. Again, one of the attitudes that virtuous and good servants who do good and charity to orphans must adopt is that they do everything they do for the sake of Allah, without expecting anything in return.<\/strong><\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-8fa5abb elementor-widget elementor-widget-text-editor\" data-id=\"8fa5abb\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"col-md-7 col-sm-8\"><div class=\"block-content\"><div class=\"grid-box\"><div class=\"row\"><div class=\"single-post-box\"><div class=\"post-content\"><h1><strong>Source<\/strong><\/h1><p><strong>Ali al-Muttaqi\u00a0,\u00a0<em>Kenzu&#8217;l-Ummal<\/em>\u00a0, Mu&#8217;assasat\u00fc&#8217;r-Risalah, Beirut, 1985\/1405.<\/strong><\/p><p><strong>Acar\u00a0, Ali,\u00a0<em>Social Security of Orphans<\/em>\u00a0, Journal of Religious Affairs, 1993, issue:29, volume:4, pp. 81-90.<\/strong><\/p><p><strong>A\u011f\u0131rman\u00a0, Cemal, \u201c\u00a0<em>The Responsibilities of the Individual and the Society Towards the Orphans\u201d,<\/em>\u00a0Journal of Academic Research in Religious Sciences, VII (2007), issue: 2, pp. 9-30.<\/strong><\/p><p><strong>Ate\u015f\u00a0, Ali Osman,\u00a0<em>The Age of Ignorance According to Islam and the Customs and Traditions of the People of the Book<\/em>\u00a0, Beyan Publishing House, Istanbul, 1996.<\/strong><\/p><p><strong>Ate\u015f\u00a0, S\u00fcleyman,\u00a0<em>Qur&#8217;an Encyclopedia,<\/em>\u00a0Qur&#8217;an Sciences Research Foundation (KUBA), Istanbul, ty.<\/strong><\/p><p><strong>Altunta\u015f\u00a0Halil, Orphans and Fatherless People from the Perspective of the Qur&#8217;an and Sunnah, IV. 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Yaqub,\u00a0<em>al-Kamusu&#8217;l-muhit<\/em>\u00a0, Mu&#8217;assasat\u00fc&#8217;r-risale, Beirut, 2005, p. 1172.<\/strong><\/p><\/div><div id=\"ftn4\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref4\" name=\"_ftn4\">[4]<\/a>Abu&#8217;l-Bakka, Ayyub b. Musa al-Husayni,\u00a0<em>al-Kulliyat<\/em>\u00a0, Mu&#8217;assasat\u00fc&#8217;r-risale, Beirut, p. 978.<\/strong><\/p><\/div><div id=\"ftn5\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref5\" name=\"_ftn5\">[5]<\/a>Abu Dawud, Sulayman b. al-Ash&#8217;as al-Sijistani,\u00a0<em>Sunanu Abu Dawud<\/em>\u00a0, Dar al-Kut\u00fcbi&#8217;l-Arabi, Beirut, nd. Vesaya 9.<\/strong><\/p><\/div><div id=\"ftn6\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref6\" name=\"_ftn6\">[6]<\/a>Abu Dawud, Wasaya, 9.<\/strong><\/p><\/div><div id=\"ftn7\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref7\" name=\"_ftn7\">[7]<\/a>Abdurrahman Kasapo\u011flu,\u00a0<em>Atlas of Qur&#8217;anic Psychology<\/em>\u00a0, Ekm Ofset Printing, Malatya, 2010, p. 33.<\/strong><\/p><\/div><div id=\"ftn8\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref8\" name=\"_ftn8\">[8]<\/a>Javad Ali,\u00a0<em>Mufassal f\u00ee Tarih&#8217;l-Arab Kable&#8217;l-Islam<\/em>\u00a0, Beirut, 1970, 5\/567.<\/strong><\/p><\/div><div id=\"ftn9\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref9\" name=\"_ftn9\">[9]<\/a>Qurtubi, Abu Abdullah Muhammad b. Ahmad b. Abi Bakr,\u00a0<em>al-Jami&#8217;u li ahkam al-Qur&#8217;an<\/em>\u00a0, Daru &#8216;\u00c2lemi&#8217;l-Kutub, Riyadh, 1952, 4\/558.<\/strong><\/p><\/div><div id=\"ftn10\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref10\" name=\"_ftn10\">[10]<\/a>R\u00e2z\u00ee, Fahreddin Muhammed b. \u00d6mer,\u00a0<em>Mafatih al-Ghayb<\/em>\u00a0, Daru&#8217;l-k\u00fct\u00fcbi&#8217;l-ilmiyye, Beirut, 2000, 6\/404<\/strong><\/p><\/div><div id=\"ftn11\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref11\" name=\"_ftn11\">[11]<\/a>Ali Osman Ate\u015f,\u00a0<em>Ignorance According to Islam and the Customs and Traditions of the People of the Book<\/em>\u00a0, Beyan Publishing House, Istanbul, 1996, pp. 379-380; Murat Sanc\u0131k,\u00a0<em>Ignorance Culture in the Pre-Islamic Period<\/em>\u00a0, Isparta, 2002, p. 160.<\/strong><\/p><\/div><div id=\"ftn12\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref12\" name=\"_ftn12\">[12]<\/a>Mawdudi, Abu&#8217;l-Ala,\u00a0<em>Tefhimul-Kuran<\/em>\u00a0, Insan Yay., Istanbul, 1991, 7\/89.<\/strong><\/p><\/div><div id=\"ftn13\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref13\" name=\"_ftn13\">[13]<\/a>Ibn Hisham, Abu Muhammad Abdulmalik,\u00a0<em>al-Siratu&#8217;n-Nabawiyya<\/em>\u00a0, Cairo, 1955, 1\/336; Canan, Ibrahim,\u00a0<em>Summary of Kutub-i Sitte Translation and Commentary (Hadith Encyclopedia)<\/em>\u00a0, I-XVIII, Ak\u00e7a\u011f Publications, Ankara, 1988, 2\/528; Derveze, \u0130zzet;\u00a0<em>At-Tefsir al-Hadith<\/em>\u00a0, Ekin Publications, Istanbul, 1997, 1\/555.<\/strong><\/p><\/div><div id=\"ftn14\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref14\" name=\"_ftn14\">[14]<\/a>Tahir b. Ashur,\u00a0<em>at-Tahrir wa&#8217;t-Tanwir<\/em>\u00a0, , Daru&#8217;t-Tunusiyya, Tunisia, 1984, 2\/355.<\/strong><\/p><\/div><div id=\"ftn15\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref15\" name=\"_ftn15\">[15]<\/a>See Derveze,\u00a0<em>and the Prophet<\/em>\u00a0, 1\/153-155.<\/strong><\/p><\/div><div id=\"ftn16\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref16\" name=\"_ftn16\">[16]<\/a>Tahir b. Ashur,\u00a0<em>at-Tahrir wa&#8217;t-Tanwir<\/em>\u00a0, 2\/355.<\/strong><\/p><\/div><div id=\"ftn17\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref17\" name=\"_ftn17\">[17]<\/a>Mahmut \u015eeltut,\u00a0<em>Tefs\u00eerul Kur&#8217;\u00e2ni&#8217;l-Kerim<\/em>\u00a0, Cairo, 1424, 2004, p. 147; Tahir b. Ashur,\u00a0<em>et-Tahrir ve&#8217;t-Tenv\u00eer<\/em>\u00a0, 2\/355, 30\/401-402; For detailed information on the legal status of orphans, see H\u00fcseyin Ertun\u00e7,\u00a0<em>Legal Status of Orphans in Islam<\/em>\u00a0, Atat\u00fcrk University Faculty of Theology Journal, 2009, issue:31, pp.127-150; Nurullah Eski,\u00a0<em>Orphans in Islamic Law with Respect to Their Rights and Responsibilities,<\/em>\u00a0(Unpublished Master&#8217;s Thesis) Sel\u00e7uk University Institute of Social Sciences, Konya 2007; Cemal Muhammed,\u00a0<em>Hukuku&#8217;l-Yetimi fi&#8217;l-Fikhi&#8217;l-Isl\u00e2mi<\/em>\u00a0, (Unpublished Master&#8217;s Thesis) Camiat\u00fc&#8217;n-necahi&#8217;l-vataniyye K\u00fclliyati&#8217;d-diraseti&#8217;l-ulya, Palestine, 2007<\/strong><\/p><\/div><div id=\"ftn18\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref18\" name=\"_ftn18\">[18]<\/a>Tahir b. Ashur,\u00a0<em>at-Tahrir wa&#8217;t-Tanwir<\/em>\u00a0, 2\/355; see also Bahru&#8217;l-Ulum,\u00a0<em>al-Yetimu fi&#8217;l-Qur&#8217;an wa&#8217;s-Sunnah<\/em>\u00a0, pp. 93-94.<\/strong><\/p><\/div><div id=\"ftn19\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref19\" name=\"_ftn19\">[19]<\/a>\u00d6mer Ba\u015fkan,\u00a0<em>Protective Language Towards the Weak Elements of the Society in Meccan Verses in the Context of the Concept of Orphan<\/em>\u00a0, \u00c7orum Municipality Culture Publications, \u00c7orum, 2013, pp. 452-459.<\/strong><\/p><\/div><div id=\"ftn20\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref20\" name=\"_ftn20\">[20]<\/a>Al-Isra, 17\/60.<\/strong><\/p><\/div><div id=\"ftn21\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref21\" name=\"_ftn21\">[21]<\/a>Al-Baqara, 2\/30.<\/strong><\/p><\/div><div id=\"ftn22\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref22\" name=\"_ftn22\">[22]<\/a>News, 95\/4.<\/strong><\/p><\/div><div id=\"ftn23\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref23\" name=\"_ftn23\">[23]<\/a>Al-Baqara, 2\/30.<\/strong><\/p><\/div><div id=\"ftn24\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref24\" name=\"_ftn24\">[24]<\/a>Prostration, 32\/9.<\/strong><\/p><\/div><div id=\"ftn25\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref25\" name=\"_ftn25\">[25]<\/a>\u00a0\u0130brahim, 14\/34.<\/strong><\/p><\/div><div id=\"ftn26\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref26\" name=\"_ftn26\">[26]<\/a>For a similar approach, see Cemal Muhammed,\u00a0<em>Hukuku&#8217;l-Yetimi fi&#8217;l-F\u0131khil \u0130slami<\/em>\u00a0, p. 6.<\/strong><\/p><\/div><div id=\"ftn27\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref27\" name=\"_ftn27\">[27]<\/a>Tabari, Muhammad b. Jarir,\u00a0<em>Jami&#8217;u&#8217;l-Bayan fi Te&#8217;vili&#8217;l-Quran<\/em>\u00a0, Mu&#8217;assasat\u00fc&#8217;r-Risalah, Beirut, 1420\/2000, 15\/5-10; Razi,\u00a0<em>Mafatih al-Ghaib<\/em>\u00a0, 31\/165; Zamakhshari, Mahmud b. Omar,\u00a0<em>al-Kashshaf<\/em>\u00a0, Daru Ihya&#8217;i&#8217;t-Turasi&#8217;l-Arabi, Beirut, 2\/680.<\/strong><\/p><\/div><div id=\"ftn28\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref28\" name=\"_ftn28\">[28]<\/a>Hucur\u00e2t, 49\/13.<\/strong><\/p><\/div><div id=\"ftn29\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref29\" name=\"_ftn29\">[29]<\/a>Tabari,\u00a0<em>Jami&#8217;u&#8217;l-Bayan<\/em>\u00a0, 22\/309; Razi,\u00a0<em>Mafatuh al-Ghaib<\/em>\u00a0, 28\/95; Zamakhshari,\u00a0<em>al-Kashshaf,<\/em>\u00a04\/374\u00a0<em>;<\/em>\u00a0Qasimi, Jamaluddin b. Muhammad,\u00a0<em>Mehasin\u00fc&#8217;t-Te&#8217;wil<\/em>\u00a0, Daru&#8217;l-Kut\u00fcbi&#8217;l-Ilmiye, Beirut, 1418, 8\/538.<\/strong><\/p><\/div><div id=\"ftn30\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref30\" name=\"_ftn30\">[30]<\/a>Shatibi, Abu Ishaq Ibrahim b. Musa b. Muhammad al-Grnati,\u00a0<em>al-Muwafaqaat<\/em>\u00a0, ed. Abu Ubaydah, Daru Ibn Affan, Huber, 1997\/1417, 1\/31.<\/strong><\/p><\/div><div id=\"ftn31\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref31\" name=\"_ftn31\">[31]<\/a>Al-Baqara, 2\/220.<\/strong><\/p><\/div><div id=\"ftn32\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref32\" name=\"_ftn32\">[32]<\/a>Ibn Manzur,\u00a0<em>Lisan al-Arab<\/em>\u00a0, 2\/516-517.<\/strong><\/p><\/div><div id=\"ftn33\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref33\" name=\"_ftn33\">[33]<\/a>Kasapo\u011flu,\u00a0<em>Atlas of Qur&#8217;anic Psychology<\/em>\u00a0, 3\/43.<\/strong><\/p><\/div><div id=\"ftn34\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref34\" name=\"_ftn34\">[34]<\/a>Elmal\u0131l\u0131 Hamdi Yaz\u0131r,\u00a0<em>The True Religion, The Language of the Qur&#8217;an<\/em>\u00a0, I\/768.<\/strong><\/p><\/div><div id=\"ftn35\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref35\" name=\"_ftn35\">[35]<\/a>Razi,\u00a0<em>Mefatihu&#8217;l-Ghayb<\/em>\u00a0, 6\/404.<\/strong><\/p><\/div><div id=\"ftn36\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref36\" name=\"_ftn36\">[36]<\/a>Q\u00e2s\u0131mi,\u00a0<em>Mah\u00e2sin\u00fc&#8217;t-Ta&#8217;vil<\/em>\u00a0, 2\/115.<\/strong><\/p><\/div><div id=\"ftn37\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref37\" name=\"_ftn37\">[37]<\/a>Mera\u011f\u00ee,\u00a0<em>Tafsiru&#8217;l-Mera\u011f\u00ee,<\/em>\u00a02\/149.<\/strong><\/p><\/div><div id=\"ftn38\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref38\" name=\"_ftn38\">[38]<\/a>Tahir b. Ashur,\u00a0<em>at-Tahrir wa&#8217;t-Tanwir<\/em>\u00a0, 2\/356; see also Cemal Muhammed,\u00a0<em>Hukuku&#8217;l-Yetimi fi&#8217;l-F\u0131khi&#8217;l-Islami<\/em>\u00a0, pp. 6-10.<\/strong><\/p><\/div><div id=\"ftn39\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref39\" name=\"_ftn39\">[39]<\/a>Al-Baqara, 2\/220.<\/strong><\/p><\/div><div id=\"ftn40\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref40\" name=\"_ftn40\">[40]<\/a>Kasapo\u011flu,\u00a0<em>Atlas of Qur&#8217;anic Psychology<\/em>\u00a03\/44.<\/strong><\/p><\/div><div id=\"ftn41\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref41\" name=\"_ftn41\">[41]<\/a>Al-Baqara, 2\/220.<\/strong><\/p><\/div><div id=\"ftn42\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref42\" name=\"_ftn42\">[42]<\/a>Al-Baqara, 2\/220.<\/strong><\/p><\/div><div id=\"ftn43\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref43\" name=\"_ftn43\">[43]<\/a>Zamakhshari,\u00a0<em>al-Kashshaf<\/em>\u00a0, 1\/263.<\/strong><\/p><\/div><div id=\"ftn44\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref44\" name=\"_ftn44\">[44]<\/a>Al-Baqara, 2\/220.<\/strong><\/p><\/div><div id=\"ftn45\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref45\" name=\"_ftn45\">[45]<\/a>Razi,\u00a0<em>Mefatihu&#8217;l-Ghayb<\/em>\u00a0, 6\/406.<\/strong><\/p><\/div><div id=\"ftn46\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref46\" name=\"_ftn46\">[46]<\/a>Bukhari, \u201cIstikraz\u201d, 11; Muslim, \u201cFaraiz\u201d, 5.<\/strong><\/p><\/div><div id=\"ftn47\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref47\" name=\"_ftn47\">[47]<\/a>Ali Acar,\u00a0<em>Social Security of Orphans<\/em>\u00a0, Diyanet Science Journal, 1993, issue: 29, volume: 4, p. 82.<\/strong><\/p><\/div><div id=\"ftn48\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref48\" name=\"_ftn48\">[48]<\/a>Muhammed Hamidullah,\u00a0<em>The Prophet of Islam<\/em>\u00a0, 2\/1043; For comprehensive information on this subject, see Beyza Bilgin,\u00a0<em>The Importance of Establishing and Maintaining Facilities for Orphans and Helpless Children,<\/em>\u00a0Diyanet Science Journal, 1997, volume: 33, issue, 3, pp. 1-16.<\/strong><\/p><\/div><div id=\"ftn49\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref49\" name=\"_ftn49\">[49]<\/a>For more information, see Ko\u00e7, Aylin, \u201c\u00a0<em>An Educational Institution Established for Orphans and Orphaned Children, Daru\u015f\u015fefeka<\/em>\u00a0\u201d\u00a0<em>, War Children, Orphans and Orphans<\/em>\u00a0, K\u0131rm\u0131z\u0131 Publishing House, Istanbul, 2003, pp. 182-183.<\/strong><\/p><\/div><div id=\"ftn50\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref50\" name=\"_ftn50\">[50]<\/a>Nesimi Yaz\u0131c\u0131,\u00a0<em>Some Evaluations on the Protection of Orphans in the Ottoman Empire<\/em>\u00a0, A\u00dc\u0130FD, XLVIII, p. 1, 1-46; Nesimi Yaz\u0131c\u0131,\u00a0<em>A Different Practice Regarding Orphans in the Ottoman Period; The Institution of Bullies<\/em>\u00a0, \u0130stem, Year: 5, Issue: 9, 2007, p. 9 \u2013 20.<\/strong><\/p><\/div><div id=\"ftn51\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref51\" name=\"_ftn51\">[51]<\/a>Halil Altunta\u015f,\u00a0<em>Orphans and Fatherless People from the Perspective of the Qur&#8217;an and Sunnah<\/em>\u00a0, IV. Religious Council, Ankara, 2009, p. 108.<\/strong><\/p><\/div><div id=\"ftn52\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref52\" name=\"_ftn52\">[52]<\/a>Adiyet, 100\/8; Buhari, Rikak 10.<\/strong><\/p><\/div><div id=\"ftn53\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref53\" name=\"_ftn53\">[53]<\/a>Zamakhshari,\u00a0<em>Kashshaf<\/em>\u00a0, 1\/263, 479; Razi,\u00a0<em>Mafat al-Ghaib<\/em>\u00a0, 9\/506.<\/strong><\/p><\/div><div id=\"ftn54\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref54\" name=\"_ftn54\">[54]<\/a>Tabari,\u00a0<em>Jami&#8217;u&#8217;l-Bayan,<\/em>\u00a07\/26; Zamakhshari,\u00a0<em>al-Kashshaf<\/em>\u00a0, 1\/263, 479; Razi, Mafat\u00a0<em>al-Ghaib<\/em>\u00a0, 9\/506; Elmal\u0131l\u0131 Hamdi Yaz\u0131r,\u00a0<em>Hak Dini Kur&#8217;an Dili,<\/em>\u00a03\/1296.<\/strong><\/p><\/div><div id=\"ftn55\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref55\" name=\"_ftn55\">[55]<\/a>Muqatil b. Sulayman,\u00a0<em>Tafsir<\/em>\u00a0, Daru ihyai&#8217;t-turasi, Beirut, 1423, 1\/329.<\/strong><\/p><\/div><div id=\"ftn56\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref56\" name=\"_ftn56\">[56]<\/a>Tabari,\u00a0<em>Jami&#8217;u&#8217;l-Bayan<\/em>\u00a0, VII, 2; Qurtubi,\u00a0<em>al-Jami&#8217;u li Ahkam al-Qur&#8217;an<\/em>\u00a0, V, 53;<\/strong><\/p><\/div><div id=\"ftn57\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref57\" name=\"_ftn57\">[57]<\/a>Tabari,\u00a0<em>Jami&#8217;ul-Bayan,<\/em>\u00a0VII, 26.<\/strong><\/p><\/div><div id=\"ftn58\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref58\" name=\"_ftn58\">[58]<\/a>Elmal\u0131l\u0131 Hamdi Yaz\u0131r, The True Religion of the Qur&#8217;an, III, 1296.<\/strong><\/p><\/div><div id=\"ftn59\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref59\" name=\"_ftn59\">[59]<\/a>Nisa, 4\/2.<\/strong><\/p><\/div><div id=\"ftn60\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref60\" name=\"_ftn60\">[60]<\/a>Tabari,\u00a0<em>Jami&#8217;u&#8217;l-Bayan,<\/em>\u00a0VII, 525-528; Razi,\u00a0<em>Mafatuh al-Ghaib<\/em>\u00a0, 5\/217; Mawardi,\u00a0<em>an-Nuket<\/em>\u00a0, 1\/447; Ibn Kathir,\u00a0<em>Tafsiru&#8217;l-Qur&#8217;ani&#8217;l-Azim<\/em>\u00a0, Dar al-Tayba, Riyadh, 1999, II\/297; Tahir b. Ashur,\u00a0<em>at-Tahrir wa&#8217;t-Tanwir,<\/em>\u00a04\/219; Elmal\u0131l\u0131 Hamdi Yaz\u0131r,\u00a0<em>Hak Dini Kur&#8217;an Dili<\/em>\u00a0, II, 1279.<\/strong><\/p><\/div><div id=\"ftn61\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref61\" name=\"_ftn61\">[61]<\/a>Tabari,\u00a0<em>Jami&#8217;ul-Bayan,<\/em>\u00a0VII\/525.<\/strong><\/p><\/div><div id=\"ftn62\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref62\" name=\"_ftn62\">[62]<\/a>Ferra, Abu Zakariya Yahya b. Ziyad b. Abdilah b. Manzur al-Deylami,\u00a0<em>Me\u00e2ni&#8217;l-Qur&#8217;\u00e2n<\/em>\u00a0, Daru&#8217;l-Egyptian Library, Egypt, 1\/218.<\/strong><\/p><\/div><div id=\"ftn63\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref63\" name=\"_ftn63\">[63]<\/a>Maverdi,\u00a0<em>en-N\u00fcket<\/em>\u00a0, 1\/447.<\/strong><\/p><\/div><div id=\"ftn64\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref64\" name=\"_ftn64\">[64]<\/a>Elmal\u0131l\u0131 Hamdi Yaz\u0131r,\u00a0<em>The True Religion, The Language of the Qur&#8217;an<\/em>\u00a0, II, 1279.<\/strong><\/p><\/div><div id=\"ftn65\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref65\" name=\"_ftn65\">[65]<\/a>Tabari,\u00a0<em>Jami&#8217;ul Bayan,<\/em>\u00a07\/529.<\/strong><\/p><\/div><div id=\"ftn66\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref66\" name=\"_ftn66\">[66]<\/a>Muqatil b. Sulayman,\u00a0<em>Tafsir<\/em>\u00a0, 1\/356.<\/strong><\/p><\/div><div id=\"ftn67\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref67\" name=\"_ftn67\">[67]<\/a>Ibn Abi Hatim,\u00a0<em>Tafsiru&#8217;l-Quran&#8217;l-Karim<\/em>\u00a0, Mamlekatus-Saudiyya, 1419, 3\/856<\/strong><\/p><\/div><div id=\"ftn68\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref68\" name=\"_ftn68\">[68]<\/a>Bukhari, \u201cVasaya\u201d, 24; Muslim, \u201cFaith\u201d, 145.<\/strong><\/p><\/div><div id=\"ftn69\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref69\" name=\"_ftn69\">[69]<\/a>Rashid Riza, Muhammad b. Ali,\u00a0<em>Tafsir al-Manar<\/em>\u00a0, Hayat al-Misriyya, Egypt, 1990, 4\/316.<\/strong><\/p><\/div><div id=\"ftn70\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref70\" name=\"_ftn70\">[70]<\/a>Nisa, 4\/6.<\/strong><\/p><\/div><div id=\"ftn71\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref71\" name=\"_ftn71\">[71]<\/a>Muqatil b. Suleyman,\u00a0<em>Tafsir<\/em>\u00a0, 1\/35\u00a0<span dir=\"RTL\">8<\/span><\/strong><\/p><\/div><div id=\"ftn72\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref72\" name=\"_ftn72\">[72]<\/a>See Derveze,\u00a0<em>and the Prophet<\/em>\u00a0, 6\/71-73.<\/strong><\/p><\/div><div id=\"ftn73\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref73\" name=\"_ftn73\">[73]<\/a>Bukhari, &#8220;B\u00fcyu&#8221;, 95.<\/strong><\/p><\/div><div id=\"ftn74\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref74\" name=\"_ftn74\">[74]<\/a>Bukhari, &#8220;B\u00fcyu&#8221;, 95.<\/strong><\/p><\/div><div id=\"ftn75\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref75\" name=\"_ftn75\">[75]<\/a>Izzet Derveze,\u00a0<em>et-Tefsiru&#8217;l-Hadis<\/em>\u00a0, 6\/71-73.<\/strong><\/p><\/div><div id=\"ftn76\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref76\" name=\"_ftn76\">[76]<\/a>Al-Jassas,\u00a0<em>Ahkam al-Qur&#8217;an<\/em>\u00a0, 2\/216\u00a0; Imam Shafi&#8217;i,\u00a0<em>Ahkam al-Qur&#8217;an,<\/em>\u00a01\/138; Ibn Arabi,\u00a0<span dir=\"RTL\">Ahkam\u00a0<\/span><em>al-Qur&#8217;an<\/em>\u00a0, 1\/230; Qasimi,\u00a0<em>Mehasinu&#8217;t-Te&#8217;wil,<\/em>\u00a03\/29.<\/strong><\/p><\/div><div id=\"ftn77\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref77\" name=\"_ftn77\">[77]<\/a>Ahmed b. Hanbel, al-Musnad, II, 13, 216; Abu Dawud, \u201cVesaya\u201d, 8; Nasa\u2019i,\u00a0<em>Sunan al-Nasa\u2019i<\/em>\u00a0, \u201cVesaya\u201d, 11; Ibn Majah, \u201cVesaya\u201d, 9.<\/strong><\/p><\/div><div id=\"ftn78\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref78\" name=\"_ftn78\">[78]<\/a>Beyhaqi,\u00a0<em>As-Sunanu&#8217;l-Kubra<\/em>\u00a0, VI\/757.<\/strong><\/p><\/div><div id=\"ftn79\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref79\" name=\"_ftn79\">[79]<\/a>Kasapo\u011flu,\u00a0<em>Atlas of Qur&#8217;anic Psychology<\/em>\u00a0, 3\/49.<\/strong><\/p><\/div><div id=\"ftn80\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref80\" name=\"_ftn80\">[80]<\/a>Kasapo\u011flu,\u00a0<em>Atlas of Qur&#8217;anic Psychology<\/em>\u00a0, 3\/49.<\/strong><\/p><\/div><div id=\"ftn81\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref81\" name=\"_ftn81\">[81]<\/a>Canan,\u00a0<em>The Child in the Qur&#8217;an<\/em>\u00a0, Istanbul, 1984, p. 175; see also Ertun\u00e7 H\u00fcseyin,\u00a0<em>The Legal Status of Orphans in Islam<\/em>\u00a0, p. 132.<\/strong><\/p><\/div><div id=\"ftn82\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref82\" name=\"_ftn82\">[82]<\/a>Tabari,\u00a0<em>Jami&#8217;u&#8217;l-Bayan<\/em>\u00a0, 7\/580; Mawardi,\u00a0<em>an-Nukat,<\/em>\u00a01\/453; see also Sabuni,\u00a0<em>Rawai&#8217;u&#8217;l-Bayan, Commentary of the Ayati&#8217;l-Qur&#8217;an<\/em>\u00a0, Maktabat al-Ghazali, Damascus, 1980, I, 433.<\/strong><\/p><\/div><div id=\"ftn83\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref83\" name=\"_ftn83\">[83]<\/a>Al-An&#8217;am, 6\/152; Al-Isra, 17\/34.<\/strong><\/p><\/div><div id=\"ftn84\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref84\" name=\"_ftn84\">[84]<\/a>Rashid Riza,\u00a0<em>Manar<\/em>\u00a0, 8\/167.<\/strong><\/p><\/div><div id=\"ftn85\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref85\" name=\"_ftn85\">[85]<\/a>Tahir b. Ashur,\u00a0<em>at-Tahrir wa&#8217;t-Tanwir<\/em>\u00a0,\u00a0<span dir=\"RTL\">15<\/span>\u00a0\/96.<\/strong><\/p><\/div><div id=\"ftn86\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref86\" name=\"_ftn86\">[86]<\/a>Mera\u011f\u00ee,\u00a0<em>Tafsiru&#8217;l-Mera\u011f\u00ee<\/em>\u00a0, 8\/69.<\/strong><\/p><\/div><div id=\"ftn87\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref87\" name=\"_ftn87\">[87]<\/a>Ibn Majah, \u201cEtiquette\u201d, 6.<\/strong><\/p><\/div><div id=\"ftn88\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref88\" name=\"_ftn88\">[88]<\/a>Abu Dawud, \u201cWasaya\u201d, 4.<\/strong><\/p><\/div><div id=\"ftn89\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref89\" name=\"_ftn89\">[89]<\/a>Jassas,\u00a0<em>Ahkam al-Qur&#8217;an<\/em>\u00a0, 2\/338; Ibn Arabi,\u00a0<em>Ahkam al-Qur&#8217;an<\/em>\u00a0, 2\/298; Fakhr al-Din al-Razi,\u00a0<em>Mafat al-Ghayb<\/em>\u00a0, 20\/337; Rashid Rida,\u00a0<em>Manar<\/em>\u00a0, 8\/167; Maraghi,\u00a0<em>Tafsiru&#8217;l-Maraghi<\/em>\u00a0, 8\/69.<\/strong><\/p><\/div><div id=\"ftn90\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref90\" name=\"_ftn90\">[90]<\/a>Tirmidhi, \u201cZakat\u201d, 15. According to the Hanafi school of thought, it is not necessary to give zakat from the property of orphans since they have not yet reached the age of obligation, whereas the Shafi\u2019i, Maliki and Hanbalis have stated that the guardian must give zakat from the property of the orphan on his behalf, based on this hadith. The most important evidence of the Hanafis on the subject is that the hadith states that the pen was removed from three people, and that one of them is a child until he reaches puberty. (Bukhari, \u201cHudud\u201d, 22; Abu Dawud, \u201cHudud\u201d, 17)<\/strong><\/p><\/div><div id=\"ftn91\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref91\" name=\"_ftn91\">[91]<\/a>Tirmizi, &#8220;Birr&#8221;, 14.<\/strong><\/p><\/div><div id=\"ftn92\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref92\" name=\"_ftn92\">[92]<\/a>Ibn Sa&#8217;d,\u00a0<em>at-Tabaqat al-Kubra<\/em>\u00a0, II, 37; VIII, 342.<\/strong><\/p><\/div><div id=\"ftn93\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref93\" name=\"_ftn93\">[93]<\/a>Al-Fajr, 89\/17.<\/strong><\/p><\/div><div id=\"ftn94\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref94\" name=\"_ftn94\">[94]<\/a>Razi\u00a0<em>, Mefatihu&#8217;l-Ghayb<\/em>\u00a0, 31\/157-158.<\/strong><\/p><\/div><div id=\"ftn95\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref95\" name=\"_ftn95\">[95]<\/a>Samarqand\u00ee, Alaaddin Ali b. Yahya,\u00a0<em>Bahru&#8217;l-Ulum<\/em>\u00a0, Sezgin Publications, Istanbul, 1993, 3\/579.<\/strong><\/p><\/div><div id=\"ftn96\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref96\" name=\"_ftn96\">[96]<\/a>Al-Baqara, 2\/177.<\/strong><\/p><\/div><div id=\"ftn97\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref97\" name=\"_ftn97\">[97]<\/a>Razi,\u00a0<em>Mefatihu&#8217;l-Ghayb<\/em>\u00a0, 2\/215.<\/strong><\/p><\/div><div id=\"ftn98\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref98\" name=\"_ftn98\">[98]<\/a>Al-Baqara, 2\/215.<\/strong><\/p><\/div><div id=\"ftn99\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref99\" name=\"_ftn99\">[99]<\/a>Qutb, Seyyid,\u00a0<em>Fi Zilal&#8217;il-Qur&#8217;an<\/em>\u00a0, (trc. Sara\u00e7, M.Emin; \u015eeng\u00fcler, I.Hakk\u0131; Karl\u0131\u011fa, Bekir), I-XVI, Hikmet Publishing House, Istanbul, 1979, 3\/229.<\/strong><\/p><\/div><div id=\"ftn100\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref100\" name=\"_ftn100\">[100]<\/a>Mawdudi,\u00a0<em>Tafhimul Qur&#8217;an,<\/em>\u00a07\/123.<\/strong><\/p><\/div><div id=\"ftn101\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref101\" name=\"_ftn101\">[101]<\/a>Nasa&#8217;i, &#8220;Zakat&#8221;, 82; Tirmidhi, &#8220;Zakat&#8221;, 26.<\/strong><\/p><\/div><div id=\"ftn102\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref102\" name=\"_ftn102\">[102]<\/a>Elmal\u0131l\u0131,\u00a0<em>The Language of Truth, The Language of the Qur&#8217;an<\/em>\u00a0, II, 515.<\/strong><\/p><\/div><div id=\"ftn103\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref103\" name=\"_ftn103\">[103]<\/a>Elmal\u0131l\u0131, The Language of Truth, The Language of the Qur&#8217;an, IV, 232; Erdo\u011fan, Mehmet,\u00a0<em>Dictionary of Fiqh and Legal Terms<\/em>\u00a0, Istanbul, 1998, p. 350, \u201cLoot&#8221; and &#8220;Fey&#8221; art.,<\/strong><\/p><\/div><div id=\"ftn104\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref104\" name=\"_ftn104\">[104]<\/a>Nisa, 8\/41.<\/strong><\/p><\/div><div id=\"ftn105\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref105\" name=\"_ftn105\">[105]<\/a>Ibn Kathir,\u00a0<em>Tafsir al-Qur&#8217;an,<\/em>\u00a02\/105; Al-Jassas,\u00a0<em>Ahkam al-Qur&#8217;an<\/em>\u00a0, 3\/79.<\/strong><\/p><\/div><div id=\"ftn106\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref106\" name=\"_ftn106\">[106]<\/a>Al-Jassas,\u00a0<em>Ahkam al-Qur&#8217;an<\/em>\u00a0, 4\/243.<\/strong><\/p><\/div><div id=\"ftn107\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref107\" name=\"_ftn107\">[107]<\/a>Al-Hashr, 59\/7.<\/strong><\/p><\/div><div id=\"ftn108\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref108\" name=\"_ftn108\">[108]<\/a>Tabari,\u00a0<em>Jami&#8217;u&#8217;l-Bayan<\/em>\u00a0, 23\/277; Zamakhshari,\u00a0<em>al-Kashshaf,<\/em>\u00a04\/502; Razi,\u00a0<em>Mafat al-Ghaib<\/em>\u00a0, 29\/507; For detailed information on this subject, see Izzuddin Bahru&#8217;l-Ulum,\u00a0<em>al-Yetimu fi&#8217;l-Qur&#8217;an wa&#8217;s-Sunna<\/em>\u00a0, , Daru&#8217;z-Zehra, Beirut, nd, p.111-116.<\/strong><\/p><\/div><div id=\"ftn109\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref109\" name=\"_ftn109\">[109]<\/a>Women, 4\/8.<\/strong><\/p><\/div><div id=\"ftn110\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref110\" name=\"_ftn110\">[110]<\/a>Qurtubi,\u00a0<em>al-Jami,<\/em>\u00a05\/85-86; Tabari,\u00a0<em>Jami&#8217;u&#8217;l-Bayan<\/em>\u00a0, 7\/9; Nasafi\u00a0<em>, Madariku&#8217;t-Tenzil<\/em>\u00a0, 1\/333.<\/strong><\/p><\/div><div id=\"ftn111\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref111\" name=\"_ftn111\">[111]<\/a>Elmal\u0131l\u0131,\u00a0<em>The Language of Truth, The Language of the Qur&#8217;an<\/em>\u00a0, II, 515.<\/strong><\/p><\/div><div id=\"ftn112\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref112\" name=\"_ftn112\">[112]<\/a>Nesafi,\u00a0<em>Med\u00e2riku&#8217;t-Tenzil<\/em>\u00a0, 1\/310; Q\u00e2s\u0131mi,\u00a0<em>Mah\u00e2sin\u00fc&#8217;t-Ta&#8217;vil<\/em>\u00a0, 2\/232.<\/strong><\/p><\/div><div id=\"ftn113\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref113\" name=\"_ftn113\">[113]<\/a>Man, 76\/8.<\/strong><\/p><\/div><div id=\"ftn114\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref114\" name=\"_ftn114\">[114]<\/a>Tabari,\u00a0<em>Jami&#8217;ul-Bayan,<\/em>\u00a024\/97.<\/strong><\/p><\/div><div id=\"ftn115\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref115\" name=\"_ftn115\">[115]<\/a>Razi,\u00a0<em>Mefatihu&#8217;l-Ghayb<\/em>\u00a0, 30\/747.<\/strong><\/p><\/div><div id=\"ftn116\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref116\" name=\"_ftn116\">[116]<\/a>Nevzat Tarhan,\u00a0<em>Orphan Symposium Abstracts<\/em>\u00a0, Humanitarian Relief Foundation, Istanbul, 2006, p.20<\/strong><\/p><\/div><div id=\"ftn117\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref117\" name=\"_ftn117\">[117]<\/a>Nisa, 4\/36.<\/strong><\/p><\/div><div id=\"ftn118\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref118\" name=\"_ftn118\">[118]<\/a>Mawdudi,\u00a0<em>Tafhimul-Quran<\/em>\u00a0, 7\/258.<\/strong><\/p><\/div><div id=\"ftn119\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref119\" name=\"_ftn119\">[119]<\/a>M\u00e2\u00fbn, 107\/1-2.<\/strong><\/p><\/div><div id=\"ftn120\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref120\" name=\"_ftn120\">[120]<\/a>Mehmet Okuyan,\u00a0<em>Commentary of Short Surahs,<\/em>\u00a0D\u00fc\u015f\u00fcn Yay., Istanbul, 2011, 1\/481.<\/strong><\/p><\/div><div id=\"ftn121\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref121\" name=\"_ftn121\">[121]<\/a>Razi,\u00a0<em>Mefatihu&#8217;l-Gayb<\/em>\u00a0, 32\/302.<\/strong><\/p><\/div><div id=\"ftn122\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref122\" name=\"_ftn122\">[122]<\/a>Mawdudi,\u00a0<em>Tefhimul-Qur&#8217;an<\/em>\u00a0, 7\/258; See also Tabari,\u00a0<em>Jami&#8217;ul-Bayan<\/em>\u00a0, 21\/338, 24\/630; Razi,\u00a0<em>Mafatul-Ghayb<\/em>\u00a0, 32\/302.<\/strong><\/p><\/div><div id=\"ftn123\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref123\" name=\"_ftn123\">[123]<\/a>For a similar comment, see Kasapo\u011flu,\u00a0<em>Atlas of Qur&#8217;anic Psychology<\/em>\u00a0, 3\/33.<\/strong><\/p><\/div><div id=\"ftn124\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref124\" name=\"_ftn124\">[124]<\/a>Cemal A\u011f\u0131rman, \u201c\u00a0<em>The Responsibilities of the Individual and the Society towards the Orphans<\/em>\u00a0\u201d, Journal of Academic Research in Religious Sciences, VII (2007), issue: 2, p. 10.<\/strong><\/p><\/div><div id=\"ftn125\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref125\" name=\"_ftn125\">[125]<\/a>Q\u00e2s\u0131mi,\u00a0<em>Mah\u00e2sin\u00fc&#8217;t-Ta&#8217;vil<\/em>\u00a0, 3\/103.<\/strong><\/p><\/div><div id=\"ftn126\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref126\" name=\"_ftn126\">[126]<\/a>Canan,\u00a0<em>Hadith Encyclopedia<\/em>\u00a0, I, 404.<\/strong><\/p><\/div><div id=\"ftn127\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref127\" name=\"_ftn127\">[127]<\/a>An-Nisa, 4\/3.<\/strong><\/p><\/div><div id=\"ftn128\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref128\" name=\"_ftn128\">[128]<\/a>Maverdi,\u00a0<em>an-Nuket,<\/em>\u00a01\/448; Qasimi,\u00a0<em>Meh\u00e2sin\u00fc&#8217;t-Tewil<\/em>\u00a0, 3\/12; Rashid Riza,\u00a0<em>Man\u00e2r<\/em>\u00a0, 4\/278.<\/strong><\/p><\/div><div id=\"ftn129\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref129\" name=\"_ftn129\">[129]<\/a>Razi,\u00a0<em>Mefatihu&#8217;l-Ghayb<\/em>\u00a0, 3\/587.<\/strong><\/p><\/div><div id=\"ftn130\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref130\" name=\"_ftn130\">[130]<\/a>Razi,\u00a0<em>Mefatihu&#8217;l-Ghayb<\/em>\u00a0, 9\/485.<\/strong><\/p><\/div><div id=\"ftn131\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref131\" name=\"_ftn131\">[131]<\/a>Zamakhshari,\u00a0<em>Kashshaf<\/em>\u00a0, 1\/467.<\/strong><\/p><\/div><div id=\"ftn132\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref132\" name=\"_ftn132\">[132]<\/a>Elmal\u0131l\u0131 Hamdi Yaz\u0131r,\u00a0<em>The True Religion, The Language of the Qur&#8217;an<\/em>\u00a0, II, 1282-1283; Tahir b. Ashur,\u00a0<em>et-Tahrir ve&#8217;t-Tenwir<\/em>\u00a0, 5\/212.<\/strong><\/p><\/div><div id=\"ftn133\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref133\" name=\"_ftn133\">[133]<\/a>S\u00fcleyman Ate\u015f,\u00a0<em>Qur&#8217;an Encyclopedia<\/em>\u00a0, Qur&#8217;an Sciences Research Foundation (KUBA), Istanbul, ty., 22\/463-464.<\/strong><\/p><\/div><div id=\"ftn134\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref134\" name=\"_ftn134\">[134]<\/a>Nisa, 4\/127.<\/strong><\/p><\/div><div id=\"ftn135\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref135\" name=\"_ftn135\">[135]<\/a>Zamakhshari,\u00a0<em>al-Kashshaf<\/em>\u00a0, 1\/558; Razi,\u00a0<em>Mafat al-Ghayb<\/em>\u00a0, 4\/233; Also see Kasapo\u011flu,\u00a0<em>Atlas of Qur&#8217;anic Psychology<\/em>\u00a0, p. 37.<\/strong><\/p><\/div><div id=\"ftn136\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref136\" name=\"_ftn136\">[136]<\/a>Psalms, 146\/9.<\/strong><\/p><\/div><div id=\"ftn137\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref137\" name=\"_ftn137\">[137]<\/a>Psalms, 10\/14<\/strong><\/p><\/div><div id=\"ftn138\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref138\" name=\"_ftn138\">[138]<\/a>Job, 31\/16-23.<\/strong><\/p><\/div><div id=\"ftn139\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref139\" name=\"_ftn139\">[139]<\/a>Exit, 22\/22.<\/strong><\/p><\/div><div id=\"ftn140\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref140\" name=\"_ftn140\">[140]<\/a>Proverbs of Solomon, 23\/10.<\/strong><\/p><\/div><div id=\"ftn141\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref141\" name=\"_ftn141\">[141]<\/a>Psalms, 82\/3.<\/strong><\/p><\/div><div id=\"ftn142\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref142\" name=\"_ftn142\">[142]<\/a>Jacob, 1\/27.<\/strong><\/p><\/div><div id=\"ftn143\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref143\" name=\"_ftn143\">[143]<\/a>\u00a0Matta, 6\/1-4.<\/strong><\/p><\/div><div id=\"ftn144\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref144\" name=\"_ftn144\">[144]<\/a>Tabari,\u00a0<em>Jami&#8217;ul-Bayan<\/em>\u00a0, 24\/489; Razi,\u00a0<em>Mafat al-Ghaib<\/em>\u00a0, 31\/195-196; Mawardi,\u00a0<em>an-Nuket,<\/em>\u00a06\/293; Maraghi,\u00a0<em>Tafsiru&#8217;l-Maraghi<\/em>\u00a0, 30\/185.<\/strong><\/p><\/div><div id=\"ftn145\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref145\" name=\"_ftn145\">[145]<\/a>Qurtubi,\u00a0<em>al-Jami&#8217;u li Ahkam al-Qur&#8217;an<\/em>\u00a0, 20\/87; Mawardi,\u00a0<em>an-Nuket,<\/em>\u00a06\/293.<\/strong><\/p><\/div><div id=\"ftn146\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref146\" name=\"_ftn146\">[146]<\/a>For detailed information on the protection of orphans, see Cemal Muhammed,\u00a0<em>Hukuku&#8217;l-Yetimi fi&#8217;l-F\u0131khi&#8217;l \u0130slami,<\/em>\u00a0pp. 17-20.<\/strong><\/p><\/div><div id=\"ftn147\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref147\" name=\"_ftn147\">[147]<\/a>Ibn Manzur,\u00a0<em>Lisan al-Arab<\/em>\u00a0, 14\/53.<\/strong><\/p><\/div><div id=\"ftn148\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref148\" name=\"_ftn148\">[148]<\/a>Kasapo\u011flu,\u00a0<em>Atlas of Qur&#8217;anic Psychology<\/em>\u00a0, 3\/52.<\/strong><\/p><\/div><div id=\"ftn149\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref149\" name=\"_ftn149\">[149]<\/a>Two, 93\/9.<\/strong><\/p><\/div><div id=\"ftn150\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref150\" name=\"_ftn150\">[150]<\/a>Ibn Sa&#8217;d,\u00a0<em>at-Tabakat al-Kubra<\/em>\u00a0, 3\/610.<\/strong><\/p><\/div><div id=\"ftn151\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref151\" name=\"_ftn151\">[151]<\/a>Bukhari, \u201cVasaya\u201d, 25.<\/strong><\/p><\/div><div id=\"ftn152\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref152\" name=\"_ftn152\">[152]<\/a>\u00a0Ali el-M\u00fcttak\u00ee,\u00a0<em>Kenzu\u2019l-Umm\u00e2l<\/em>, VIII, 298.<\/strong><\/p><\/div><div id=\"ftn153\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref153\" name=\"_ftn153\">[153]<\/a>Ali el-M\u00fcttak\u00ee,\u00a0<em>Kenzu&#8217;l-Umm\u00e2l<\/em>\u00a0, VIII, 298.<\/strong><\/p><\/div><div id=\"ftn154\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref154\" name=\"_ftn154\">[154]<\/a>Ahmad b. Hanbal,\u00a0<em>al-Musnad<\/em>\u00a0, V, 250.<\/strong><\/p><\/div><div id=\"ftn155\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref155\" name=\"_ftn155\">[155]<\/a>Bukhari, \u201cDivorce\u201d, 25; Abu Dawud, \u201cCourtesy\u201d, 23; Tirmidhi, \u201cBirr\u201d, 14: Muslim, \u201cAsceticism\u201d, 42.<\/strong><\/p><\/div><div id=\"ftn156\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref156\" name=\"_ftn156\">[156]<\/a>Ibn Majah, \u201cEtiquette\u201d, 6.<\/strong><\/p><\/div><div id=\"ftn157\"><p><strong><a title=\"\" href=\"https:\/\/dergi.diyanet.gov.tr\/makaledetay.php?ID=29576#_ftnref157\" name=\"_ftn157\">[157]<\/a>Ibn Majah, \u201cEtiquette\u201d, 6.<\/strong><\/p><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-e47b339 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"e47b339\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-7ffd90a\" data-id=\"7ffd90a\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-0684b7b elementor-widget elementor-widget-spacer\" data-id=\"0684b7b\" data-element_type=\"widget\" data-widget_type=\"spacer.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t<style>\/*! elementor - v3.21.0 - 22-05-2024 *\/\n.elementor-column .elementor-spacer-inner{height:var(--spacer-size)}.e-con{--container-widget-width:100%}.e-con-inner>.elementor-widget-spacer,.e-con>.elementor-widget-spacer{width:var(--container-widget-width,var(--spacer-size));--align-self:var(--container-widget-align-self,initial);--flex-shrink:0}.e-con-inner>.elementor-widget-spacer>.elementor-widget-container,.e-con>.elementor-widget-spacer>.elementor-widget-container{height:100%;width:100%}.e-con-inner>.elementor-widget-spacer>.elementor-widget-container>.elementor-spacer,.e-con>.elementor-widget-spacer>.elementor-widget-container>.elementor-spacer{height:100%}.e-con-inner>.elementor-widget-spacer>.elementor-widget-container>.elementor-spacer>.elementor-spacer-inner,.e-con>.elementor-widget-spacer>.elementor-widget-container>.elementor-spacer>.elementor-spacer-inner{height:var(--container-widget-height,var(--spacer-size))}.e-con-inner>.elementor-widget-spacer.elementor-widget-empty,.e-con>.elementor-widget-spacer.elementor-widget-empty{position:relative;min-height:22px;min-width:22px}.e-con-inner>.elementor-widget-spacer.elementor-widget-empty .elementor-widget-empty-icon,.e-con>.elementor-widget-spacer.elementor-widget-empty .elementor-widget-empty-icon{position:absolute;top:0;bottom:0;left:0;right:0;margin:auto;padding:0;width:22px;height:22px}<\/style>\t\t<div class=\"elementor-spacer\">\n\t\t\t<div class=\"elementor-spacer-inner\"><\/div>\n\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-4e6b5a82 elementor-section-height-min-height elementor-section-boxed elementor-section-height-default elementor-section-items-middle\" data-id=\"4e6b5a82\" data-element_type=\"section\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t\t\t\t<div class=\"elementor-background-overlay\"><\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-41426c37\" data-id=\"41426c37\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-6bf7336 elementor-widget elementor-widget-spacer\" data-id=\"6bf7336\" data-element_type=\"widget\" data-widget_type=\"spacer.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<div class=\"elementor-spacer\">\n\t\t\t<div class=\"elementor-spacer-inner\"><\/div>\n\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-3efcdd4e elementor-widget elementor-widget-heading\" data-id=\"3efcdd4e\" data-element_type=\"widget\" data-settings=\"{&quot;motion_fx_motion_fx_scrolling&quot;:&quot;yes&quot;,&quot;motion_fx_devices&quot;:[&quot;desktop&quot;,&quot;tablet&quot;,&quot;mobile&quot;]}\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">We have opened our institution in Burkina Faso.<\/h2>\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-ffa4637 elementor-widget elementor-widget-text-editor\" data-id=\"ffa4637\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<p>Praise be to Allah. The orphan education we started on a small scale continues to grow. Now in Burkina Faso, we have our own. We opened our orphanage, whose curriculum, teachers and everything is managed by ourselves. We are preparing 30 children for the future. Here, we will take care of our children until their university education and then their success in business life and we will be with them. Our training is not just for one semester, we will be with them until we see them serve well, until they die, God willing.<\/p>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-83e2918 elementor-widget elementor-widget-spacer\" data-id=\"83e2918\" data-element_type=\"widget\" data-widget_type=\"spacer.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<div class=\"elementor-spacer\">\n\t\t\t<div class=\"elementor-spacer-inner\"><\/div>\n\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>Orphan in Islam ORPHANS IN ISLAM In the pre-Islamic era, orphans were despised, humiliated, and marginalized from societal life. With the regulations and practices brought by Islam, it was aimed for orphans to develop solid and healthy personalities, complete their intellectual, physical, and mental development, and actively integrate into their community and society. Within this [&hellip;]<\/p>\n","protected":false},"author":3,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"elementor_header_footer","meta":{"footnotes":""},"class_list":["post-1068","page","type-page","status-publish","hentry"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/dideberah.org\/en\/wp-json\/wp\/v2\/pages\/1068","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/dideberah.org\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/dideberah.org\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/dideberah.org\/en\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/dideberah.org\/en\/wp-json\/wp\/v2\/comments?post=1068"}],"version-history":[{"count":10,"href":"https:\/\/dideberah.org\/en\/wp-json\/wp\/v2\/pages\/1068\/revisions"}],"predecessor-version":[{"id":1085,"href":"https:\/\/dideberah.org\/en\/wp-json\/wp\/v2\/pages\/1068\/revisions\/1085"}],"wp:attachment":[{"href":"https:\/\/dideberah.org\/en\/wp-json\/wp\/v2\/media?parent=1068"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}