We come next to the second moral quality of refraining from injury which is called in Arabic أمانة i.e. honesty. This quality consists in not causing injury to others by cheating them or taking unlawful possession of their own properties. Honesty is naturally met within man. An infant, free as it is from every bad habit, is averse to sucking the milk of a woman other than his mother, if it has not been entrusted to her when quite unconscious. This habit in the infant is rather the root from which grows the natural inclination to be honest, and which is later developed into the moral quality known to advanced civilization as “honesty.” The true principle of honesty is that there should be the same aversion to the dishonest taking of another’s property. In the child, however, this is not a moral quality but only a natural condition, in as much as it is not regulated by any principle or displayed on the proper occasion. The child has no choice in the matter. Unless there is a choice, the action of a moral being cannot be included under the category of moral conditions. The person, who shows the inclination in obedience to the requirements of his nature, without considering the propriety of the occasion, cannot, in the strict sense of the word, be called an honest man. The person who does not distinctly observe the conditions which raise this natural inclination to the status of a moral quality cannot lay claim to it, although his action may, to outward appearances, resemble the action of a moral being which is done with all the requisites, at after a due consideration of its advisability. We cite illustration interpretation of a few verses from the Glorious Qu’ran bearing upon the subject.
“To those weak of understanding make not over your property, which God hath made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice. Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: but all-sufficient is God in taking account. Let those [disposing of an estate] have the same fear in their minds as they would have for their own if they had left a helpless family behind; let them fear God, and speak words of appropriate [comfort]. [4:5, 6, 9]
“And if there are among you any owners of property who are weak of understanding, being minors or orphans, and have not sufficient prudence for the management of their affairs, you [i.e. the Muslims] should assume full control over their property as a Court of Wards, and do not make over to them that which God has placed with you as a means of support and as placed with you as a means of support and as a stock of trade, but assign them a portion of it such as is necessary for their maintenance and clothing, and speak to them words of kindness such as may sharpen their intellects and mature their understandings and train them for the business which is most suited for their capacities, giving them that full instruction in these respects. And test the orphans in whatever you instruct them so you may be able to see if they have made and progress. And when they attain the age of maturity [for which the proper limit is eighteen] and you perceive that they are able to manage their affairs well, release their property to them. And do not waste it profusely, nor consume hastily under the fear that they will shortly be of age to receive what belongs to them. If the guardian is well off, he should abstain entirely from taking remuneration from the orphan’s estate, but if he is poor he may take a reasonable remuneration. When you make over their property to them, do it in the presence of witnesses; and know well that God takes sufficient account of all your actions.” “Let those who are guardians over orphans” property have the same fear in their minds as if they have [when died] left a weakly offspring behind them. Let them, then fear God and speak words of appropriate comfort” [4:5, 6, 9].
This which the Almighty God has preached is true honesty and faithfulness, and its various requisites are clearly set forth in the verses quoted above.
Elsewhere the Glorious Qu’ran teaches us: “Not to consume each other’s wealth unjustly, nor offer it to judges as a bribe, so that with their aid ye might seize other men’s property dishonestly.” [2:188]. And again we are instructed thus: “God enjoins upon you to give back faithfully any trust to its owner. God hates the unfaithful” [4:58]. In another instance the Glorious Qu’ran gives the following instructions: “Give just measure and be not of those who diminish. And weigh [things] with an exact and right balance. And defraud not the substance of any people, and do not act corruptly in the earth, making mischief. And guard yourselves against the punishment of God for all sorts of corruption.” [26:181-183]. “And give to the orphans their property, and do not substitute worthless things for [their] good ones and do not devour their property [as an addition] to your property; this is surely a great crime.” [4:2].
These are comprehensive injunctions against all sorts of dishonest dealings, and every breach of trust comes within them. Separate offences are not enumerated in this chapter for a comprehensive list of them would have required much space; and even that it would have been very hard to set a limit to them. But it was the message of the Prophet of Islam to explain in full detail any and all ordinances referred to in the Qu’ran; and Muslims are instructed by the Qu’ran to obey the rules and abide by the explanations and instructions laid down by God’s Prophet whose sayings are to be treated by all believers as if they were God’s Himself. The Glorious Qu’ran says: “He who has obeyed the Prophet has in fact obeyed God.” [4:80].
And again the Qu’ran teaches that the Prophet is charged with explaining and pointing out any precepts revealed to him.
 According to “Imam” Abu Hanifa School of Jurisprudence, if at that age maturity of mind is not attained, the limit may be extended.
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