The foolish ones who squander their wealth are those who spend it on what is not appropriate and do not have the ability to rectify it, invest it, or manage it. The address is to the guardians: and the wealth is attributed to them. [Mawlid said: "What is meant is the wealth of the foolish, and it is attributed to the guardians..." Ahmad said: "This meaning is supported by the fact that when he commanded to assist the relatives as a form of mutual support, he said: 'And provide for them from it,' because what is given to them is from the principal of the wealth, and Allah knows best."] This is because it is of the kind that people use to sustain their livelihoods, as He said: (And do not kill yourselves), (And from what your right hands possess of your believing maidens). The evidence that this is an address to the guardians regarding the wealth of orphans is His saying: (And provide for them in it and clothe them). Allah has made for you a means of sustenance, meaning you sustain yourselves and thrive. If you waste it, you will be lost, so it is as if it is in itself your means of sustenance and thriving. It has been read as 'qiyaman,' meaning 'standing,' as it has been said 'awadh' meaning 'a refuge.' Abdullah ibn Umar read it as 'qawaman,' with a waw. The essence of a thing is what it is established by, as when you say it is the key to the matter by which it is owned. The predecessors used to say: wealth is the weapon of the believer, and it is better for me to leave what I am not accountable to Allah for than to need the people. Sufyan said - and he had merchandise that he traded -: If it were not for it, the Banu Abbas would have taken advantage of me. [The saying 'the Banu Abbas would have taken advantage of me' is known in the dictionaries: the handkerchief is known, you say: I supported myself with the handkerchief, and I took advantage of it.] And from another - and he was told that it brings you closer to the world -: If it brings me closer to the world, it has preserved me from it. They used to say: Trade and earn, for you are in a time when if one of you is in need, the first thing he eats is his religion. And they sometimes saw a man at a funeral and said to him: Go to your shop and provide for them in it, and make it a place for their sustenance by trading in it and profiting, so that their expenses come from the profits and not from the principal wealth, so that spending does not consume it. It is said: It is a command for everyone not to give their wealth to anyone from the foolish, whether close or foreign, man or woman, knowing that he will place it in what is not appropriate and will corrupt it. A good saying is known. Ibn Jurayj said: A beautiful condition, if you are righteous and wise, we will hand over to you your wealth. And from Ata: If I profit, I will give you, and if I gain in my campaigns, I will give you a share. And it is said: If he is not among those whose expenses are obligatory upon you, then say: May Allah grant us and you well-being, may Allah bless you. And everything that the soul finds comfort in and loves for its goodness, whether rationally or religiously, from saying or action, is known. And what is rejected and repelled due to its ugliness is considered reprehensible.