So give to your relatives what is their due, and to those who are needy, and the wayfarers; and do not dissipate (your wealth) extravagantly.
And give the relatives their rights, and to the needy, and to the traveller; and do not waste needlessly.
And give the kinsman his right, and the needy, and the traveller; and never squander;
And give his due to the near of kin, as well as to the needy and the wayfarer, but do not squander [thy substance] senselessly.
And give thou to the kinsman his due, and also unto the needy and the wayfarer; and squander not in squandering.
And give to the kindred his due and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. [Tafsir. At-Tabari, Vol. 10, Page 158 (Verse 9:60)].
And give the relative his rights, and the poor, and the wayfarer, and do not squander wastefully.
(iii) Give to the near of kin his due, and also to the needy and the wayfarer. (iv) Do not squander your wealth wastefully,
And give to the kinsman his due, and to the Miskin (poor), and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift.
Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy wealth) in wantonness.
Give the relatives their [due] right, and the needy and the traveller [as well], but do not squander wastefully.
Give to the near of kin, the needy and the destitute traveler their rights and do not squander,
And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully.
Give the relatives, the destitute and those who when on a journey have become needy, their dues.
And give to the near of kin his due and (to) the needy and the wayfarer, and do not squander wastefully.
Wa<u>a</u>ti <u>tha</u> alqurb<u>a</u> <u>h</u>aqqahu wa<b>a</b>lmiskeena wa<b>i</b>bna a<b>l</b>ssabeeli wal<u>a</u> tuba<u>thth</u>ir tab<u>th</u>eer<u>a</u><b>n</b>
Give to your relatives their due, and also to the needy and the wayfarer. Yet do not spend extravagantly;
And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift.
وَءَاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
O believer - give the relative his rights by keeping family ties, give to the poor and needy, and give the traveller who is stranded. Do not spend your wealth in sin or in a manner that is wasteful.
O believer - give the relative his rights by keeping family ties, give to the poor and needy, and give the traveller who is stranded. Do not spend your wealth in sin or in a manner that is wasteful.
<p>Commentary</p><p>On fulfilling the rights of relatives vigilantly</p><p>Previous verses were devoted to teachings about the rights of parents and how they should be duly respected. In the present verses, the rights of common relatives have been taken up with the guideline that a relative should be given his or her right. The least degree in which this could be done is to share with them the graces of good social living and treat them well. And if they are needy, helping them financially - in accordance with one's personal capacity - is also included therein. From this verse, at least this much stands proved that everyone has also been obligated with the fulfillment of the right of one's common relatives. at is it? How much is it? Those details have not been mentioned here. But, a broad based mercy and generosity for relatives and a good social interaction with them are certainly included there. According to Imam Abu Hanifah (رح) ، financial help can be extended to two kinds of relatives under this very injunction: (1) A relative, in the category of near blood kinship (Dhu rahim), and in the degree of sanguinity precluding marriage (mahram). A woman or child who neither has the wherewithal to eke out an existence nor has the ability to earn for it. (2) Similar is the case of a relative, in the category of near blood kinship, and in the degree of sanguinity precluding marriage. If handicapped or blind, not having enough money and property in his or her possession to eke out an existence, their relatives who have the necessary means should help them both. Taking care of the essential expenses is a duty enjoined on all of them. If there are several relatives in the same degree of extended means, the expenses will be divided over all of them and the subsistence allowance of the needy will be given in this manner. This rule also has its sanction from the verse of Surah al-Baqarah which says: وَعَلَى الْوَارِ‌ثِ مِثْلُ ذَٰلِكَ (and on the heir it falls likewise - 2:233) (Tafsir Mazhari)</p><p>In this verse, it has been said that the necessary financial assistance provided to the needy and the wayfarer, and the mercy and generosity practiced in the case of kinsfolk, was their right. The purpose is to point out that the giver has no reason or occasion to harp on the favor done before or behind them because their right is his duty. The giver is simply doing his duty and not showering favours on anyone.</p>
CommentaryOn fulfilling the rights of relatives vigilantlyPrevious verses were devoted to teachings about the rights of parents and how they should be duly respected. In the present verses, the rights of common relatives have been taken up with the guideline that a relative should be given his or her right. The least degree in which this could be done is to share with them the graces of good social living and treat them well. And if they are needy, helping them financially - in accordance with one's personal capacity - is also included therein. From this verse, at least this much stands proved that everyone has also been obligated with the fulfillment of the right of one's common relatives. at is it? How much is it? Those details have not been mentioned here. But, a broad based mercy and generosity for relatives and a good social interaction with them are certainly included there. According to Imam Abu Hanifah (رح) ، financial help can be extended to two kinds of relatives under this very injunction: (1) A relative, in the category of near blood kinship (Dhu rahim), and in the degree of sanguinity precluding marriage (mahram). A woman or child who neither has the wherewithal to eke out an existence nor has the ability to earn for it. (2) Similar is the case of a relative, in the category of near blood kinship, and in the degree of sanguinity precluding marriage. If handicapped or blind, not having enough money and property in his or her possession to eke out an existence, their relatives who have the necessary means should help them both. Taking care of the essential expenses is a duty enjoined on all of them. If there are several relatives in the same degree of extended means, the expenses will be divided over all of them and the subsistence allowance of the needy will be given in this manner. This rule also has its sanction from the verse of Surah al-Baqarah which says: وَعَلَى الْوَارِ‌ثِ مِثْلُ ذَٰلِكَ (and on the heir it falls likewise - 2:233) (Tafsir Mazhari)In this verse, it has been said that the necessary financial assistance provided to the needy and the wayfarer, and the mercy and generosity practiced in the case of kinsfolk, was their right. The purpose is to point out that the giver has no reason or occasion to harp on the favor done before or behind them because their right is his duty. The giver is simply doing his duty and not showering favours on anyone.
<h2 class="title">The Command to maintain the Ties of Kinship and the Prohibition of Extravagance</h2><p>When Allah mentions honoring one's parents, He follows this with the command to treat one's relatives well and to maintain the ties of kinship. According to the Hadith:</p><div class="text_uthmani arabic">«أُمَّكَ وَأَبَاكَ، ثُمَّ أَدْنَاكَ أَدْنَاك»</div><div class="text_uthmani arabic">وفي رواية</div><div class="text_uthmani arabic">«ثُمَّ الْأَقْرَبَ فَالْأَقْرَب»</div><p>(Your mother and your father, then your closest relatives and the next closest.) According to another Hadith:</p><div class="text_uthmani arabic">«مَنْ أَحَبَّ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ وَيُنْسَأَ لَهُ فِي أَجَلِهِ، فَلْيَصِلْ رَحِمَه»</div><p>(Whoever would like to see his provision expanded and his life extended, let him maintain his ties of kinship.)</p><div class="text_uthmani arabic">وَلاَ تُبَذِّرْ تَبْذِيرًا</div><p>(But spend not wastefully (your wealth) in the manner of a spendthrift.) When Allah commands spending, He forbids extravagance. Spending should be moderate, as stated in another Ayah:</p><div class="text_uthmani arabic">وَالَّذِينَ إِذَآ أَنفَقُواْ لَمْ يُسْرِفُواْ وَلَمْ يَقْتُرُواْ</div><p>(And those who, when they spend, are neither extravagant nor stingy). 25:67 Then He says, to discourage extravagance:</p><div class="text_uthmani arabic">إِنَّ الْمُبَذرِينَ كَانُواْ إِخْوَنَ الشَّيَـطِينِ</div><p>(Verily, the spendthrifts are brothers of the Shayatin,) They have this trait in common. Ibn Mas`ud said: "This refers spending extravagantly when it is not appropriate." Ibn `Abbas said likewise. Mujahid said: "If a man spends all his wealth on appropriate things, then he is not a spendthrift, but if he spends a little inappropriately, then he is a spendthrift." Qatadah said: "Extravagance means spending money on sin in disobeying Allah, and on wrongful and corrupt things." Imam Ahmad recorded that Anas bin Malik said: "A man came from Banu Tamim to the Messenger of Allah and said: `O Messenger of Allah, I have a lot of wealth, I have a family, children, and the refinements of city life, so tell me how I should spend and what I should do.' The Messenger of Allah said:</p><div class="text_uthmani arabic">«تُخْرِجُ الزَّكَاةَ مِنْ مَالِكَ إِنْ كَانَ، فَإِنَّهَا طُهْرَةٌ تُطَهِّرُكَ، وَتَصِلُ أَقْرِبَاءَكَ، وَتَعْرِفُ حَقَّ السَّائِلِ وَالْجَارِ وَالْمِسْكِين»</div><p>(Pay the Zakah on your wealth if any is due, for it is purification that will make you pure, maintain your ties of kinship, pay attention to the rights of beggars, neighbors and the poor.) He said: `O Messenger of Allah, make it less for me.' He recited:</p><div class="text_uthmani arabic">وَءَاتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلاَ تُبَذِّرْ تَبْذِيرًا </div><p>(And give to the kinsman his due, and to the Miskin (poor) and to the wayfarer. But spend not wastefully in the manner of a spendthrift.) The man said, `That is enough for me, O Messenger of Allah. If I pay Zakah to your messenger, will I be absolved of that duty before Allah and His Messenger' The Messenger of Allah said:</p><div class="text_uthmani arabic">«نَعَمْ، إِذَا أَدَّيْتَهَا إِلَى رَسُولِي فَقَدْ بَرِئْتَ مِنْهَا وَلَكَ أَجْرُهَا، وَإِثْمُهَا عَلَى مَنْ بَدَّلَهَا»</div><p>(Yes, if you give it to my messenger, you will have fulfilled it, and you will have the reward for it, and the sin is on the one who changes it.)"</p><div class="text_uthmani arabic">إِنَّ الْمُبَذرِينَ كَانُواْ إِخْوَنَ الشَّيَـطِينِ</div><p>(Verily, the spendthrifts are brothers of the Shayatin,) meaning, they are their brothers in extravagance, foolishness, failing to obey Allah and committing sin. Allah said:</p><div class="text_uthmani arabic">وَكَانَ الشَّيْطَـنُ لِرَبِّهِ كَفُورًا</div><p>(and the Shaytan is ever ungrateful to his Lord.) meaning, he is an ingrate, because he denied the blessings of Allah and did not obey Him, turning instead to disobedience and rebellion.</p><div class="text_uthmani arabic">وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَآءَ رَحْمَةٍ مِّن رَّبِّكَ</div><p>(And if you turn away from them and you are awaiting a mercy from your Lord) `If your relatives and those to whom We have commanded you to give, ask you for something, and you do not have anything, and you turn away from them because you have nothing to give,</p><div class="text_uthmani arabic">فَقُل لَّهُمْ قَوْلاً مَّيْسُورًا</div><p>(then, speak unto them a soft, kind word.) meaning, with a promise. This was the opinion of Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah and others.</p>
The Command to maintain the Ties of Kinship and the Prohibition of ExtravaganceWhen Allah mentions honoring one's parents, He follows this with the command to treat one's relatives well and to maintain the ties of kinship. According to the Hadith:«أُمَّكَ وَأَبَاكَ، ثُمَّ أَدْنَاكَ أَدْنَاك»وفي رواية«ثُمَّ الْأَقْرَبَ فَالْأَقْرَب»(Your mother and your father, then your closest relatives and the next closest.) According to another Hadith:«مَنْ أَحَبَّ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ وَيُنْسَأَ لَهُ فِي أَجَلِهِ، فَلْيَصِلْ رَحِمَه»(Whoever would like to see his provision expanded and his life extended, let him maintain his ties of kinship.)وَلاَ تُبَذِّرْ تَبْذِيرًا(But spend not wastefully (your wealth) in the manner of a spendthrift.) When Allah commands spending, He forbids extravagance. Spending should be moderate, as stated in another Ayah:وَالَّذِينَ إِذَآ أَنفَقُواْ لَمْ يُسْرِفُواْ وَلَمْ يَقْتُرُواْ(And those who, when they spend, are neither extravagant nor stingy). 25:67 Then He says, to discourage extravagance:إِنَّ الْمُبَذرِينَ كَانُواْ إِخْوَنَ الشَّيَـطِينِ(Verily, the spendthrifts are brothers of the Shayatin,) They have this trait in common. Ibn Mas`ud said: "This refers spending extravagantly when it is not appropriate." Ibn `Abbas said likewise. Mujahid said: "If a man spends all his wealth on appropriate things, then he is not a spendthrift, but if he spends a little inappropriately, then he is a spendthrift." Qatadah said: "Extravagance means spending money on sin in disobeying Allah, and on wrongful and corrupt things." Imam Ahmad recorded that Anas bin Malik said: "A man came from Banu Tamim to the Messenger of Allah and said: `O Messenger of Allah, I have a lot of wealth, I have a family, children, and the refinements of city life, so tell me how I should spend and what I should do.' The Messenger of Allah said:«تُخْرِجُ الزَّكَاةَ مِنْ مَالِكَ إِنْ كَانَ، فَإِنَّهَا طُهْرَةٌ تُطَهِّرُكَ، وَتَصِلُ أَقْرِبَاءَكَ، وَتَعْرِفُ حَقَّ السَّائِلِ وَالْجَارِ وَالْمِسْكِين»(Pay the Zakah on your wealth if any is due, for it is purification that will make you pure, maintain your ties of kinship, pay attention to the rights of beggars, neighbors and the poor.) He said: `O Messenger of Allah, make it less for me.' He recited:وَءَاتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلاَ تُبَذِّرْ تَبْذِيرًا (And give to the kinsman his due, and to the Miskin (poor) and to the wayfarer. But spend not wastefully in the manner of a spendthrift.) The man said, `That is enough for me, O Messenger of Allah. If I pay Zakah to your messenger, will I be absolved of that duty before Allah and His Messenger' The Messenger of Allah said:«نَعَمْ، إِذَا أَدَّيْتَهَا إِلَى رَسُولِي فَقَدْ بَرِئْتَ مِنْهَا وَلَكَ أَجْرُهَا، وَإِثْمُهَا عَلَى مَنْ بَدَّلَهَا»(Yes, if you give it to my messenger, you will have fulfilled it, and you will have the reward for it, and the sin is on the one who changes it.)"إِنَّ الْمُبَذرِينَ كَانُواْ إِخْوَنَ الشَّيَـطِينِ(Verily, the spendthrifts are brothers of the Shayatin,) meaning, they are their brothers in extravagance, foolishness, failing to obey Allah and committing sin. Allah said:وَكَانَ الشَّيْطَـنُ لِرَبِّهِ كَفُورًا(and the Shaytan is ever ungrateful to his Lord.) meaning, he is an ingrate, because he denied the blessings of Allah and did not obey Him, turning instead to disobedience and rebellion.وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَآءَ رَحْمَةٍ مِّن رَّبِّكَ(And if you turn away from them and you are awaiting a mercy from your Lord) `If your relatives and those to whom We have commanded you to give, ask you for something, and you do not have anything, and you turn away from them because you have nothing to give,فَقُل لَّهُمْ قَوْلاً مَّيْسُورًا(then, speak unto them a soft, kind word.) meaning, with a promise. This was the opinion of Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah and others.