4:6

Salaam all,

This is 4:6

وَابْتَلُواْ الْيَتَامَى حَتَّىَ إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُواْ إِلَيْهِمْ أَمْوَالَهُمْ وَلاَ تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُواْ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُواْ عَلَيْهِمْ وَكَفَى بِاللّهِ حَسِيبًا
Waibtaloo alyatama hatta itha balaghoo alnnikaha fain anastum minhum rushdan faidfaAAoo ilayhim amwalahum wala takulooha israfan wabidaran an yakbaroo waman kana ghaniyyan falyastaAAfif waman kana faqeeran falyakul bialmaAAroofi faitha dafaAAtum ilayhim amwalahum faashhidoo AAalayhim wakafa biAllahi haseeban

The aya says:
And test the orphans/dependants until when they reach sexual maturity. So, if you sensed from them mental ability then push their money to them. And do not eat her (their money) inappropriately and in haste that they grow up. And whoever was without need of financial assistance then he should hold himself back (from the money) and whomever was with need of financial assistance, then let him eat by what is recognized as appropriate. So if/when you pushed their money to them, then make witness on them, and Allah is sufficient upholder of the account.

My personal note:
Here, it talks about the issue of the money of the orphans and how to manage it. It mentions that their money should not be spent in haste or inappropriately by others before the children have grown. It does prohibit spending that money by guardians who have enough money to cover their needs, while it allows the poor guardians to utilize the money by what is appropriate but not more.

The Aya gives two conditions for the giving the money to the orphans:
1- The reaching of sexual maturity.
2- The proving that they are mentally capable.

Those two conditions would then be considered the age of marriage as well by most Muslim scholars.

Translation of the transliterated words:
Waibtaloo; and test
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. IBTALOO is derived from the root B-L-Y and it means test or testing. IBTALOO is an order or a demand or request addressed to a group of people. It means: test.
Alyatama: the orphans/ the dependants
Note: ALYATAMA is derived from the root Y-T-M and it means being alone. This word is used for the orphans because they lost their parent. It is also used for a woman who is alone without support. Conceptually, it covers any dependant person who does not have clear human support amongst the known relatives of parenthood or marriage.
Hatta: until
Itha: when
Balaghoo: they reach
Note: the root is B-L-GH and it means reaching a destination. It is used for the child that becomes an adult and for any action that reached it’s intended destination. This includes communicating clearly so that your message reaches the ones you are talking to. BALAGHOO is an action that is completed. It means that the action of reaching destination/object (alnnikaha= age of marriage/sex) happened by the subject (third person plural).
Alnnikaha: the marriage/ the legal sex/ the age of sexual maturity.
Note: root N-K-Ha and it means the having of sex between a male and female in a legal manner and it takes the meaning of the marriage and the marriage contract in a sense. It can conceptually mean sex only, but most of the uses in the Qur’an cover legal sex. ALNIKAH means the marriage or the legal sex. In this context, it covers the age of marriage or the age of sexual maturity.
Fain: therefore if
Anastum: you (plural) sensed/ detected
Note: the root is Hamza-N-S and it means socializing. This is then used conceptually to cover different situations. ANASTUM is an action that is completed. It means: the action of socializing happened by the subject (second person plural). The context of the sentence here suggests sensing or detecting through socializing.
Minhum: from them
Rushdan: rightness in thoughts and actions
Note: R-SH-D and it means being on the correct path or in the right path or just being correct or right. RUSHDAN is rightness in thoughts and actions.
faidfaAAoo: then push/ give
Note: FA means then. IDFaAAoo is derived from the root D-F-Ain and it means pushing. IDFaAAoo is an order or request or demand addressing a group of people. It means: push and in this context, give.
Ilayhim: to them
Amwalahum: their money/ their belongings
Note: the root is M-W-L and it means what a person owns of gold and silver. This is used to mean anything owned or just money. AMWALA means moneys of. HUM means them.

Wala: and not
Takulooha: you eat her
Note: the root is Hamza-K-L and it means eating. This will then take different meanings depending on the different planes of thought that a person has. TAKULOO is an action that is being completed or will be completed. It means the action of eating is happening or will be happening by the subject (second person plural) of the object HA= her and it points to AMWALAHUM= their money.
Israfan: inappropriate expenditure/ excessiveness
Note: ISRAFAN is derived from the root S-R-F and it means in concrete the throwing of the water without watering a tree or watering an animal. Conceptually, it is used for inappropriate expenditure or too much expenditure, since that is inappropriate. ISRAFAN means inappropriate/excessive expenditure.
Wabidaran: and earliness/ and hastiness
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. BIDARAN is derived from the root B-D-R and it means the full moon in concrete. This is then conceptually taken to point to roundness, Apparent and haste or early appearance, because the full moon appears early. The context here suggests that BIDARAN means hastiness.
An: that
Yakbaroo: they become big/ they grow up
Note: the root is K-B-R and it means big in quality or quantity or any other feature that denotes bigness in a conceptual manner depending on the context. YAKBAROO is an action that is being completed or will be completed. It means: the action of becoming big is happening or will be happening by the subject (third person plural). The context of the sentence here suggests that becoming big is pointing to growing up.
Waman: and whomever
Kana: happened to be/ was
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be

Ghaniyyan: rich/ without financial need/ without need for financial assistance.
Note: the root is Gh-N-Y and it means freedom from need in any of it’s forms. The word is used to mean rich, because the rich has less needs or no financial need or no need for assistance. GHANIYYAN means rich or without need for financial assistance.
falyastaAAfif: then he should seek holding himself back from the undesirable/ seek restraining himself from the undesirable.
Note: FA means then. LI means to and here it takes the meaning of should. YASTaAAFIF is derived from the root Ain-F-F and it means holding oneself or restraining oneself from an entity that is not desirable (for whatever reason). YASTaAAFIF is an action that is being completed or will be completed. It means: the seeking of restraining oneself or holding oneself from an undesirable entity (in here, taking the money of the orphan) is happening by the subject (third person singular).
waman: and whomever
kana: happened to be/ was
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be

Faqeeran: poor/ needing of financial assistance.
Note: the root is F-Qaf-R and it means being in need or need. It is then taken conceptually for any need that is indicated by the context. It is the word used for poverty. FAQEERUN means poor or needing financial assistance.

Falyakul: then he should eat/ take
Note: FA means then or therefore or so. LI means to and in here, it takes the meaning of should. YAKUL is derived from the root Hamza-K-L and it means eating. This will then take different conceptual meanings depending on the context of the sentence. YAKUL is an action that is being completed or will be completed. It means the action of eating is happening or will be happening by the subject (third person singular). The context here gives the meaning of eating as in eating the money or taking the money.
bialmaAAroofi: by what is recognized as appropriate/ good
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. ALMaAAROOFI is derived from the root Ain-R-F and it means the elevated place that will be known or recognized from a distance. MaAAROOF is what is recognized. This is also used to mean what is good or recognized as being good or appropriate. ALMaAAROOFI means recognized as good or appropriate.
Faitha: therefore if/ when
dafaAAtum: you pushed/ you gave
Note: the root is D-F-Ain and it means pushing. This is then taken as the concept that will have to fit within the context of the sentence. DAFaAATUM is an action that is completed. It means: the pushing of the object (amwalahum= their money) was completed by the subject (second person plural). In this context, it is the giving.

Ilayhim: to them
amwalahum: Their money/ their belongings
Note: the root is M-W-L and it means what a person owns of gold and silver. This is used to mean anything owned or just money. AMWALA means moneys of. HUM means them.
Faashhidoo: then make witness
Note: FA means then or therefore or so. ASHHIDOO is derived from the root SH-H-D and it means witnessing of truth and it also denotes that the witness knows very well what he or she is witnessing about. The concrete meaning is the honey mixed with wax. Another concrete meaning is the baby that was just born and is covered with a membrane. In both examples, there is close association between the two objects as to act as witnesses of each other. Conceptually, the word is used for witnessing of truth and of detailed knowledge as to be able to witness. ASHHIDOO is an order or request or demand addressing a group of people. It means: make witness.
AAalayhim: on them
Wakafa: and sufficient
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KAFA is derived from the root K-F-W and it means meeting the challenge or the need in any way as in having done enough to meet that challenge and so forth. KAFA here carries the concept of sufficient.
biAllahi: Allah/ by Allah/ In Allah
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. Allah is Allah.
Haseeban: measurer/ upholder of account
Note: the root is Ha-S-B and it means calculation. This word then takes many other meanings according to the plane of thought that is talked about. It takes the form of thought and so forth. HASEEBAN is the one who measures or calculates well or the one who upholds the account.

Salaam all and have a great day.

Hussein