commingling the orphan's wealth is more gentle for him, softer in bread, and more feasible for obtaining condiments (udm), then it is more appropriate. If keeping it separate is more gentle for him, he should keep it separate; due to His saying, the Almighty: "And they ask you about the orphans. Say, 'Improvement for them is best. And if you mix your affairs with theirs—they are your brothers. And Allah knows the corrupter from the amender. And if Allah had willed, He could have put you in difficulty. Indeed, Allah is Exalted in Might and Wise'" (Surah Al-Baqarah: 220). Meaning: He would have constrained you and made it severe, from the expression: "a'nata fulan fulanan" (so-and-so caused such-and-such to be in difficulty), meaning he constrained him and made it severe upon him. And "'anitat al-rijl" is said when it becomes limping (dal'at).
It is permissible for the guardian to leave the young boy in a school (maktab) without the permission of the judge. It was narrated to Ahmad the statement of Sufyan: "The guardian shall not entrust the boy [to a teacher] except with the permission of the judge." He disapproved of this, for the school is among his interests, and it is treated in the same manner as his sustenance, his food, his drink, and his clothing. Similarly, it is permissible for him to place him as an apprentice in a trade if his benefit lies in that, for the reasons we have mentioned.
Section: If the guardian is wealthy, he should not eat anything from the orphan's wealth if he is not the father, due to His saying, the Almighty: "And whoever is self-sufficient should refrain [from taking from the orphan's property]" (Surah Al-Nisa: 6). If he is poor, he is entitled to the lesser of the two matters: his [market] wage or the amount of his sufficiency, because he is entitled to it by virtue of both work and need, so it is not permissible for him to take except what is found in both.
= And what was reported by Abu Dawud, in: The Chapter on Fasting the Days of Tashriq, from the Book of Fasting, and in: The Chapter on Storing the Meat of Sacrifices, from the Book of Sacrifices. Sunan Abi Dawud 1/564, 2/90. And Al-Tirmidhi, in: The Chapter on what has come regarding the dislike of fasting during the days of Tashriq, from the Book of Fasting, 'Aridat al-Ahwadhi 3/301. And Al-Nasa'i, in: The Chapter on the Prohibition of Fasting the Day of 'Arafah, from the Book of Rites, and in: The Chapter on the Explanation of the 'Atira (pre-Islamic sacrifice), from the Book of Fara' and 'Atira, and in: The Chapter on the Interpretation of His saying, the Almighty: "The bedouins say, 'We have believed..."", from the Book of Faith. Al-Mujtaba 5/203, 7/150, 8/92. And Ibn Majah, in: The Chapter on what has come regarding the prohibition of fasting the days of Tashriq, from the Book of Fasting. Sunan Ibn Majah 1/548. And Al-Darimi, in: The Chapter on Fasting the Day of 'Arafah, and the Chapter on the Prohibition of Fasting the Days of Tashriq, from the Book of Fasting. Sunan Al-Darimi 2/23, 24. And Imam Malik, in: The Chapter on what has come regarding fasting the days of Mina, from the Book of Hajj. Al-Muwatta 1/376. And Imam Ahmad, in Al-Musnad 1/76, 92, 104, 2/229, 387, 513, 535, 3/415, 450, 451, 460, 494, 4/152, 335, 5/75, 76, 224. (20) Surah Al-Baqarah 220. (21) Al-Dulla', with vocalization: is a congenital crookedness, occurring in one's walk due to a tilt. If it is not congenital, it is called Al-Dal' (with a sukun on the lam). You say regarding it: dali'a (with a kasra), yadla'u, with dal'an, and he is dali'. Lisan al-'Arab (d-l-'). (22) Surah Al-Nisa 6.
اليَتِيمِ أرْفَقَ به، وألْيَنَ فى الخُبْزِ، وأمْكَنَ فى حُصُولِ الأُدْمِ، فهو أوْلَى. وإنْ كان إفرادُه أرْفَقَ به أفْرَدَه؛ لقولِه تعالى: {وَيَسْأَلُونَكَ عَنِ الْيَتَامَى قُلْ إِصْلَاحٌ لَهُمْ خَيْرٌ وَإِنْ تُخَالِطُوهُمْ فَإِخْوَانُكُمْ وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ وَلَوْ شَاءَ اللَّهُ لَأَعْنَتَكُمْ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ} (٢٠). أى ضَيَّقَ عَلَيْكُم وشَدَّدَ، مِن قولِهم: أعْنَتَ فُلانٌ فُلانًا. إذا ضَيَّقَ عليه وشَدَّدَ. وعَنِتَتِ الرِّجْلُ، إذا ضَلِعَتْ (٢١). ويَجُوزُ للوَصِيِّ تَرْكُ الصَّبِيِّ فى المَكْتَبِ بغيرِ إذْنِ الحاكِمِ. وحُكِىَ لأحمدَ قولُ سُفْيانَ: لا يُسَلِّمُ الوَصِيُّ الصَّبِيَّ إلّا بإذْنِ الحاكِمِ. فأنْكَرَ ذلك؛ وذلك لأنَّ المَكْتَبَ مِن مَصالِحِه، فجَرَى مَجْرَى نَفَقَتِه، ولمَأْكُولِه، ومَشْرُوبِه، ومَلْبُوسِه. وكذلك يجوزُ له إسلامُه فى صِناعَةٍ.، إذا كانت مَصْلَحَتُه فى ذلك؛ لما ذَكَرْنا.
فصل: وإذا كان الوَلِيُّ مُوسِرًا، فلا يَأْكُلْ مِن مالِ اليَتِيمِ شَيْئًا إذا لم يكنْ أبًا؛ لقولِه تعالى: {وَمَنْ كَانَ غَنِيًا فَلْيَسْتَعْفِفْ} (٢٢). وإنْ كان فَقِيرًا، فله أقَلُّ الأَمْرَيْنِ، مِن أُجْرَتِه، أو قَدْرِ كِفايَتِه؛ لأنَّه يَسْتَحِقُّه بالعَمَلِ والحاجَةِ جَمِيعًا، فلم
= وما أخرجه أبو داود، فى: باب صيام أيَّام التشريق، من كتاب الصوم، وفى: باب فى حبس لحوم الأضاحى، من كتاب الأضاحى. سنن أبي داود ١/ ٥٦٤، ٢/ ٩٠. والترمذى، فى: باب ما جاء فى كراهية الصوم فى أيَّام التشريق، من كتاب الصوم، عارضة الأحوذى ٣/ ٣٠١. والنسائي، فى: باب النهى عن صوم يوم عَرَفَة، من كتاب المناسك. وفى: باب تفسير العتيرة، من كتاب الفرع والعتيرة. وفى: باب تأويل قوله عزَّ وجلَّ: {قالت الأعراب آمنا. . .}، من كتاب الإيمان. المجتبى ٥/ ٢٠٣، ٧/ ١٥٠، ٨/ ٩٢. وابن ماجه، فى: باب ما جاء فى النهى عن صيام أيَّام التشريق، من كتاب الصِّيام. سنن ابن ماجه ١/ ٥٤٨. والدارمى، فى: باب في صيام يوم عَرَفَة، وباب النهى عن صيام أيَّام التشريق، من كتاب الصوم. سنن الدارمى ٢/ ٢٣، ٢٤. والإِمام مالك، فى: باب ما جاء فى صيام أيَّام منى، من كتاب الحجّ. الموطأ ١/ ٣٧٦. والإِمام أحمد، فى المسند ١/ ٧٦، ٩٢، ١٠٤، ٢/ ٢٢٩، ٣٨٧، ٥١٣، ٥٣٥، ٣/ ٤١٥، ٤٥٠، ٤٥١، ٤٦٠، ٤٩٤، ٤/ ١٥٢، ٣٣٥، ٥/ ٧٥، ٧٦، ٢٢٤.(٢٠) سورة البقرة ٢٢٠.(٢١) الضُّلَع، بالتحريك: الاعْوِجاج خِلْقَةً، يكون فى المَشْى من المَيْل. فإنْ لم يكن خلقة فهو الضَّلْع، بسكون اللام، تقول منه: ضَلِع بالكسر، يَضْلَع ضَلَعا، وهو ضَلِع. لسان العرب (ض ل ع).(٢٢) سورة النِّساء ٦.
