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25. Amanat [Discharging the Trusts]

25- باب الأمر بأداء الأمانة 

25.  ADAYE AMANAT KE HUKUM KA BAYAN

 

قال الله تعالى: (إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا) (النساء: 58)

و قال الله تعالى: ( إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا ) ( الأحزاب: 72)

 

 

Allah taala ne farmaya : ” bila-shuba Allah taala tumhen hukum deta hai ke amanatain amanat walon ko ada karo. “

aur Allah taala ne farmaya : ham ne amanat ko aasmano, zameen aur pahodon par paish kiya, chunanchay unhon ne usay uthany se inkaar kar diya aur is se dar gaye aur insaan ne is ko utha liya hai, be shak woh bada zaalim aur sakht nadaan hai .

 

FAAIDAH AAYAAT :

Is aayat mein amanat se morad Allah taala ke ehkamaat amar o naahi hain is lehaaz se Shariat tamam ki tamam amanat hai. Allah taala ne aasmano aur zameen aur pahodon mein khaas shaoor o idraak peda kiya hai jis ki bana par woh paish kardah amar ko uthany se dar gaye. jis terhan hadees mein is tanay ke ronay ka waqiea aata hai jis par take laga kar Rasoolullah ﷺ khutba irshad farmaya karte thay. ab is silsilay mein chand ahadees mulahiza hon :

 


199- عن أبي هريرة ، رضي الله عنه ، أن رسول الله صلى الله عليه وسلم قال‏: ‏ “آية المنافق ثلاث‏: ‏ إذا حدث كذب، وإذا وعد أخلف، وإذا أؤتمن خان‏”‏ ‏(‌‏(‏متفق عليه‏)‌‏)‏ ‏.‏
 وفى رواية:  “وإن صام و صلى وزعم أنه مسلم” .

 

[199] | Hazrat Abu Hureira (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai be shak Rasoolullah ﷺ ne farmaya :” munafiq ki teen nishanain hain; jab woh baat kere to jhoot boliye, jab wada kere to us ke khilaaf kere aur jab us ke paas amanat rakhi jaye to khayanat kere. ( Bukhari-o-Muslim )

aur aik riwayat mein hai : ” agar chay woh roza rakhay aur namaz padhay aur gumaan kere ke woh Musalman hai ( phir bhi woh munafiq hai ) .

 

TAKHREEJ;

Sahih ul-Bukhari al iman , baab alaamatil Munafiqe hadees : 33, Sahih Muslim, iman ,baab khisaalil Munafiq , hadees : 59.

 

FAWAAID WA MASAIL:

1- Munafiq woh hai jo zabaan se ahal islam ke samnay islam ka izhaar kere lekin dil mein islam aur Musalmanoon ke khilaaf bughz o inaad rakhay. yeh nifaq kufar balkay kufar se bhi badh kar hai is liye Quran mein kaha gaya hai :

 

[ إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ..]

 

“Munafiqeen jahannum ke sab se nichale darjay mein hon ge.” 

( An- nisaa 4: 145 ) 

 

yeh munafiqeen Nabi ﷺ ke zamane mein thay jin ka ilm aap ko ba zareea wahi diya gaya tha. ab aisay Munafiqeen ka pehchanana nihayat mushkil hai, is liye ab kisi ko Munafiq qarar nahi diya ja sakta kiyun-kay is aitqaadi nifaq ka ilm ab taqreeban na-mumkin hai. Al-bata nifaq amali Musalmanoon mein aam hai yani Munafiqeen ke tor tareeqay, jo hadees mein bayan kiye gaye Musalmanoon ne apna liye hain. 

2- In atwaar ko Munafiqeen ki sifaat is liye batlaya gaya hai ke aam tor par yeh sifaat unheen mein payi jati theen, taham yeh amali nifaq, kufar nahi hai jaisa ke aitqaadi nifaq kufar hai. lekin yeh bhi bohat khatarnaak hai jis se bachna chahiye .

 


200- وعن حذيفة بن اليمان‏.‏ رضي الله عنه ، قال‏: ‏ حدثنا رسول الله، صلى الله عليه وسلم، حديثين قد رأيت أحدهما، وأنا أنتظر الآخر‏: ‏ حدثنا أن الأمانة نزلت في جذر قلوب الرجال، ثم نزل القرآن فعلموا من القرآن، وعلموا من السنة، ثم حدثنا عن رفع الأمانة فقال‏: ‏ ‏”‏ينام الرجل النومة فتقبض الأمانة من قلبه، فيظل أثرها مثل الوكت، ثم ينام النومة فتبض الأمانة من قلبه، فيظل أثرها مثل أثر المجل، كجمر دحرجته على رجلك، فنفط فتراه منتبرًا وليس فيه شيء ‏”‏ ثم أخذ حصاة فدحرجه على رجله ‏”‏فيصبح الناس يتبايعون، فلا يكاد أحد يؤدي الأمانة حتى يقال‏: ‏” إن في بني فلان رجلاً أمينًا، حتى يقال للرجل، ما أجلده ما أظرفه، ما أعقله‏!‏ وما في قلبه مثقال حبة من خردل من إيمان ‏.‏ ولقد أتى علي زمان وما أبالي أيكم بايعت؛ لئن كان مسلمًا ليردنه علي دينه، ولئن كان نصرانيا أو يهودياً ليردنه علي ساعيه، وأما اليوم فما كنت أبايع منكم إلا فلانًا و فلانًا‏”‏ ‏(‌‏(‏متفق عليه‏)‌‏)‏ ‏.‏
قوله: ” جذر” بفتحِ الجيمِ وإسكان الذالِ المعجمةِ: وهو أصلُ الشيء. و “الوكت” بالتاء المثناة من فوقُ: الأثر اليسيرُ، ” والمجلُ” بفتح الميم وإسكان الجيم، وهو تنفظ في اليد ونحوها من أثرِ عمل وغيره. قوله: “منتبرا” مُرتفعاً قوله: ” ساعيه” الوالي عليه.

 

[200] Hazrat Huzaifah bin Yaman (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke hamein Rasoolullah ﷺ ne do Hadisein ( baatein ) bayan farmaen . un mein se aik ko mein ne dekh liya hai aur doosri ka mein intzaar kar raha hon. aap ne ham se bayan farmaya tha ke amanat logon ke dilon ki juz ( geherai ) mein utri ( yani usay fitrat ka hissa banaya, phir Quran nazil huwa aur unhon ne Quran aur Sunnat ko jana. phir aap ne ham se bayan kiya ke amanat uth jaye gi aap ( ﷺ ) ne farmaya :” ( is terhan ke ) aadmi soye ga aur amanat us ke dil se qabz kar li ( uthaali ) jaye gi

is ka assar aik mamooli nishaan ki terhan baqi reh jaye ga phir woh soye ga aur amanat us ke dil se uthali jaye gi us ka assar aablay ki manind baqi reh jaye ga jaisay aik angara ho jisay to apne pair par ladhkaye to us se chhalah namodaar ho jaye chunanchay to usay ubhra huwa to daikhta hai lekin us mein koi cheez nahi hoti. phir aap ( ﷺ ) ne aik kankri li ( aur misaal samjhane ke liye ) usay pair par ladhkaya log subah ke waqt baahum khareed o farokht karte hon gay un mein se koi amanat ada karne ke qareeb bhi nah bhatakta hoga hatta ke kaha jaye ga ke falan shakhs ki aulaad mein aik amanat daar aadmi tha ( yani amanat daar bilkul kamyaab ho jayen ge aur imaan bhi is terhan Anqa ho jaye ga.) hatta ke kaha jaye ga : ( falan shakhs ) kis qader mazboot kis qader Hushyar aur kis qader aqal mand hai halaank is ke dil mein aik raai ke barabar bhi imaan nahi hoga. ( Ravi hadees Hazrat Huzaifah (رَضِيَ اللَّهُ عَنْهُ) bayan karte hain : bila-shuba mujh par aik waqt aisa guzar chuka hai ke mujhe yeh parwa nahi hoti thi ke main kisi se khareed o farokht karoon is liye ke ( mujhe yaqeen hota tha ke ) agar woh Musalman hai to us ka deen mujh par meri cheez lota day ga. aur agar Eesaai ya Yahodi hai to us ka zimmay daar ( nigran ) mujhe meri cheez wapas kar day ga ( yani amanat o Dayanat aam honay ki wajah se kisi se bhi nuqsaan ka andesha nahi tha, lekin aaj ( is ke bar-aks maamla ho jaane ki wajah se ) main tum mein se sirf falan falan aadmi se khareed o farokht karta hon. 

( Bukhari-o-Muslim )

 

جذر:

” jeem par zabar aur Zaal saakin. kisi cheez ki asal aur jud

 وکت :

” taa” ke sath, mamooli sa assar

مجل :

meem par zabar aur jeem saakin. kaam waghera karne se hathon peeron mein chhalay pad jana.

 منتبرا

ke maienay hain : buland ubhhra huwa.

 ساعیہ :

is ka zimmay daar aur nigran .

 

TAKHREEJ :

Sahih ul-Bukhari, al raqaayiq bab rafeil amaanati Hadees: 6497, wa Sahih Muslim, al Imaan bab rafeil amaanati……, Hadees: 143.

 

FAWAAID WA MASAIL:

1- Amanat ka lafz bada jame hai. is mein ehkaam shariyah ki hifazat, mamlaat mein raast baazi aur ashaab haqooq ko un ke haqooq ki adaigi waghera sab shaamil hain. hadees ke mutabiq ikhlaq o kirdaar ke roz Afzun zawaal ki wajah se yeh amanat aahista aahista khatam hoti jaye gi, hatta ke is ka is hadd taq fuqdaan ho jaye ga jis ki Sarahat hadees mein ki gayi hai. 

2- Hamaray is zamane mein bhi amanat nihayat hi kamyaab hai aur din ba-din is mein mazeed kami hi waqiey ho rahi hai jis se Nabi ﷺ ki sadaqat wazeh tar ho rahi hai .

 


201- وعن حذيفة، وأبي هريرة، رضي الله عنهما ، قالا‏: ‏ قال رسول الله، صلى الله عليه وسلم‏: ‏ ‏”‏يجمع الله، تبارك وتعالى الناس، فيقوم المؤمنون حتى تزلف لهم الجنة، فيأتون آدم، صلوات الله عليه، فيقولون‏: ‏ يا أبانا استفتح لنا الجنة، فيقول‏: ‏ وهل أخرجكم من الجنة إلا خطيئة أبيكم ‏!‏ لست بصاحب ذلك، اذهبوا إلى ابني إبراهيم خليل الله، قال‏: ‏ فيأتون إبراهيم، فيقول إبراهيم‏: ‏ لست بصاحب ذلك ، اذهبوا إلى موسى الذي كلمه الله تكليمًا، فيأتون موسى، فيقول‏: ‏ لست بصاحب ذلك؛ اذهبوا إلى عيسى كلمة الله وروحه‏.‏ فيقول عيسى‏: ‏ لست بصاحب ذلك‏.‏ فيأتون محمدًا صلى الله عليه وسلم، فيقوم فيؤذن له، وترسل الأمانة والرحم فتقومان جنبتي الصراط يمينًا وشمالاً، فيمر أولكم كبالبرق‏”‏ قلت‏: ‏ بأبي وأمي، أي شيء كمر البرق‏؟‏ قال‏: ‏ “ألم تروا كيف يمر ويرجع في طرفة عين‏؟‏ ثم كمر الريح، ثم كمر الطير، وأشد الرجال تجري بهم أعمالهم، ونبيكم قائم على الصراط يقول‏: ‌‏”‏ رب سلم سلم، حتى تعدز أعمال العباد، حتى يجيء الرجل لا يستطيع السير إلا زحفاً، وفي حافتي الصراط كلاليب معلقة مأمورة بأخذ من أمرت به، فمخدوش ناج، ومكردس في النار‏”‏ والذي نفس أبي هريرة بيده إن قعر جهنم لسبعون خريفًا‏.‏ ‏(‌‏(‏رواه مسلم‏)‌‏)‌‏.‏
قوله: ” وراء وراء” هو بالفتح فيهما وقيل: بالضم بلا تنوين ومعناه: لست بتلك الدرجة الرفيعة، وهي كلمةٌ تذكرُ على سبيل التواضُعِ. وقد بسطت معناها في شرح صحيح مسلم، والله أعلم.

 

(201) Hazrat Huzaifah aur Abu Hurairah (رَضِيَ اللَّهُ عَنْهُمَا) se riwayat hai Rasoolullah ﷺ ne farmaya :” Allah taala ( Qayamat walay din ) logon ko jama farmaiye ga, Momin khaday hon ge hatta ke Jannat un ke qareeb kar di jaye gi, ( jis se un ki khwahish Jannat taiz tar ho jaye gi ). chunanchay woh Adam (عليه السلام) ke paas ayen ge aur un se kahin ge : Abba jaan! hamaray liye Jannat khulwa degiye! woh farmaen ge tumhen tumhare Baap ki ghalti hi ne to Jannat se niklwaya tha, us liye main is ( sifarish karne ka ahal ) nahi hon, tum mere Betay Ibrahim Khalilullah ke paas jao ( aur un se darkhwast karo ). woh Ibrahim (عليه السلام) ke paas ayen ge. woh bhi kahin ge: main is ka ahal nahi hon. main yaqeenan Allah ka khalil tha, lekin yeh mansab is se Ma’warah hai. tum Moosa ke paas jao jin se Allah ne kalaam farmaya. chunanchay woh Moosa (عليه السلام) ke paas ayen ge. aap ( bhi moazrat karte hue ) ye kahin ge ke mein is ka ahal nahi, tum Eesa (عليه السلام) ke paas jao woh Allah ka kalma aur us ki Rooh hain. Eesa (عليه السلام) bhi farmaen ge : main is ka ahal nahi hon. phir log Hazrat Mohammad ( ﷺ ) ke paas ayen gaye chunanchay aap khaday hon ge aur aap ko ijazat di jaye gi. aur amanat aur sila-rahi ko chhoda jaye ga to woh dono Pul Siraat ke dono taraf  daeen baeen khadi ho jayen gi phir log Pul Siraat par se guzarnay shuru hon ge. chunanchay pehla giroh bijli ki terhan ( nihayat taiz raftari se) guzar jaye ga.

( Ravi hadees kehte hain: ) main ne kaha : mere maa baap aap par qurbaan hon! bijli ki terhan guzarnay ke kiya maienay hain? aap ( ﷺ ) ne farmaya : kiya tum ne nahi dekha ke bijli kis terhan palak jhapkane mein guzar jati aur wapas aa jati hai. phir ( dosra giroh ) hawa ke guzarnay ki terhan, phir parinday ke guzarnay ki terhan, phir peyadah taiz dodnay walay mazboot tareen admion ki terhan. sab ko un ke aamaal le jayen ge ( yani har shakhs apne apne aamaal ke bi qadar ziyada ya kam taiz raftaar hoga. ) aur tumhare Paighambar ( ﷺ ) Pul Siraat par khaday hon ge aur farmatay hon ge : ae mere Rab! bacha bacha! yahan tak ke bundon ke ( naik ) aamaal unhein taiz raftari ke sath le jane se aajiz aa jayen gaye yahan tak ke aadmi aaye ga jo chalne ki taaqat hi nahi rakhay ga, woh sirf ghisat kar chalay ga. aur pul Siraat ke dono kinaroon par kaantay ( agay se muday hue sarye jin par gosht latkaya jata hai ) latkay hue hon ge jinhen is baat ka hukum diya huwa hai ke jin ki baabat hukum diya jaye unhein woh pakad len. chunanchay baaz guzarnay walay zakhmi hon ge lekin nijaat pa jayen ge. aur baaz ko andha kar ke jahannum mein daal diya jaye ga. qasam hai us zaat ki jis ke haath mein Abu Hubairah (رَضِيَ اللَّهُ عَنْهُ) ki jaan hai! yaqeenan jahannum ki geherai (70) sattar saal ( ki musafat ke barabar ) hai. ( Muslim )

 وراء وراء : 

dono mein zabar. aur baaz ke nazdeek yeh paish ke sath hai baghair Tanween ke. aur maienay hain ke main is buland darjay ka ahal nahi hon. yeh kalma bator tawazue zikar kiya jata hai. main ne is ke maienay sharah Sahih Muslim mein tafseel ke sath bayan kiye hain. wallahu aalam .

 

TAKHREEJ:

Sahih Muslim, al-iiman, baab adna min ahelil jannat manzilat fiha, Hadees : 195 .

 

FAAIDAH : 

Is mein (1_)aik to Maidan-e-Mahshar ki hol’nakiyun ka bayan hai ke Anbiya mein bhi bargaah-e-ellahi mein paish honay aur kuchh arz karne se khauf zida hon gaye hatta ke Anbiya ke sardar Hazrat Mohammad ( ﷺ ) bhi 

ربّ سلّم سلّم.

Rab sallim sallim farma rahay hon ge. 

(2_) dosray Nabi ﷺ ki shaan ka tazkara hai ke aap Shafaat aama farmaen gaye neez Pul Siraat se guzarnay ka aur amanat-o-reham ki fazeelat ka bayan hai .

 


202- وعن أبي خُبيب -بضم الخاء المعجمة- عبد الله بن الزبير بن العوام رضي الله عنهما، قال‏: ‏ لما وقف الزبير يوم الجمل دعاني فقمت إلى جنبه، فقال‏: ‏ يا بنيّ! إنه لا يقتل اليوم إلا ظالم أو مظلوم ،وإني لا أرانى إلا سأقتل اليوم مظلوما، وإن من أكبر همّي لديني، أفترى ديننا يبقي من مالنا شيئًا‏؟‏ ثم قال‏: ‏ يا بنيّ! بع مالنا واقض ديني، _ وأوصى بالثلث وثلثه لبنيه، يعني لبني عبد الله بن الزبير ثلث الثلث‏ _، قال فإن فضل من مالنا بعد قضاء الدين شيء فثلثه لبنيك ، قال هشام ‏: ‏ وكان بعض ولد عبد الله قد رأٰى بعض بني الزبير _ خبيب وعباد _، وله يومئذ تسعة بنين وتسع بنات‏.‏ قال عبد الله ‏: ‏ فجعل يوصيني بدينه ويقول‏: ‏ يا بنىّ! إن عجزت عن شيء منه فاستعن عليه بمولاي‏.‏ قال فوالله! ما دريت ما أراد حتى قلت‏: ‏ يا أبت! من مولاك‏؟‏ قال‏: ‏ الله‏.‏ قال‏: ‏ فوالله! ما وقعت في كربةٍ من دينه إلا قلت‏: ‏ يا مولى الزبير! اقض عنه دينه، فيقضيه‏.‏ قال‏: ‏ فقتل الزبير ولم يدع دينارًا ولا درهمًا إلا أرضين، منها: الغابة وإحدى عشرة دارًا بالمدينة، ودارين بالبصرة، ودارًا بالكوفة ودارًا بمصر‏.‏ قال‏: ‏ وإنما كان دينه الذي كان عليه أن الرجل كان يأتيه بالمال، فيستودعه إياه، فيقول الزبير‏: ‏ لا ، ولكن هو سلف إني أخشى عليه الضيعة‏.‏ وما ولي إمارة قط ولا جباية ولا خراجًا ولا شيئًا إلا أن يكون في غزو مع رسول الله صلى الله عليه وسلم، أو مع أبي بكر وعمر وعثمان رضي الله عنهم، قال عبد الله‏: ‏ فحسبت ما كان عليه من الدين فوجدته ألفي ألف ومائتي ألف‏!‏ فلقى حكيم بن حزام عبد الله بن الزبير فقال‏: ‏ يا ابن أخي! كم على أخي من الدين‏؟‏ فكتمته وقلت ‏: ‏ مائة ألف‏.‏ فقال حكيم‏: ‏ والله! ما أرى أموالكم تسع هذه ‏!‏ فقال عبد الله‏: ‏ أرأيتك إن كانت ألفي ألف‏ ومائتي ألف‏؟‏ قال‏: ‏ ما أراكم تطيقون هذا، فإن عجزتم عن شيء منه فاستعينوا بي‏.‏ قال‏: ‏ وكان الزبير قد اشترى الغابة بسبعين ومائة ألف، فباعها عبد الله بألف ألف وستمائة ألف ، ثم قام فقال‏: ‏ من كان له على الزبير شيء فليوافنا بالغابة، فأتاه عبد الله بن جعفر _ وكان له على الزبير أربعمائة ألف، فقال لعبد الله‏: ‏ إن شئتم تركتها لكم‏؟‏ قال عبد الله‏: ‏ لا، قال‏: ‏ فإن شئتم جعلتموها فيما تؤخرون إن أخرتم؟ فقال عبد الله‏: ‏ لا، قال‏: ‏ فاقطعوا لي قطعة، قال عبد الله‏: ‏ لك من ههنا إلى ههنا‏.‏ فباع عبد الله منها، فقضى عنه دينه، وأوفاه، وبقي منها أربعة أسهم ونصف، فقدم على معاوية وعنده عمرو بن عثمان، والمنذر بن الزبير، وابن زمعة، فقال له معاوية‏: ‏ كم قومت الغابة‏؟‏ قال ‏: ‏ كل سهم بمائة ألف قال‏: ‏ كم بقي منها‏؟‏ قال‏: ‏ أربعة أسهم ونصف، فقال المنذر ابن الزبير‏: ‏ قد أخذت منها سهمًا بمائة ألف، قال عمرو بن عثمان‏: ‏ قد أخذت منها سهمًا بمائة ألف‏.‏ وقال ابن زمعة‏: ‏ قد أخذت سهمًا بمائة ألف، فقال معاوية‏: ‏ كم بقي منها‏؟‏ قال‏: ‏ سهم ونصف سهم، قال‏: ‏ قد أخذته بخمسين ومائة ألف ‏.‏ قال‏: ‏ وباع عبد الله بن جعفر نصيبه من معاوية بستمائة ألف‏.‏ فلما فرغ ابن الزبير من قضاء دينه قال بنو الزبير ‏: ‏ اقسم بيننا ميراثنا‏.‏ قال‏: ‏ ‏: ‏ والله لا أقسم بينكم حتى أنادي بالموسم أربع سنين ‏: ‏ ألا! من كان له على الزبير دين فليأتنا فلنقضه‏.‏ فجعل كل سنة ينادي في الموسم، فلما مضى أربع سنين قسم بينهم ودفع الثلث‏.‏ وكان للزبير أربع نسوة، فأصاب كل امراةٍ ألف ألف ومائتا ألف، فجميع ماله خمسون ألف ألف ومائتا ألف، رواه البخاري‏.

 

(202 ) Hazrat Abu Khubaib ( kha ke paish ke sath ) Abdullah bin Zubair bin Awam Qurashi Asadi (رَضِيَ اللَّهُ عَنْهُمَا) se riwayat hai ke jab ( mere Waalid ) Zubair (رَضِيَ اللَّهُ عَنْهُ) Jang Jamal walay din khaday hue to mujhe bulaya, chunanchay main aakar aap ke pehlu mein khada ho gaya. aap ne farmaya : betay! aaj jo log qatal hon gaye woh zaalim hon ge ya mazloom. mera apne mutaaliq bhi yahi gumaan hai ke aaj main mzlomanh qatal ho jaoon ga. mere liye sab se ziyada fikar wali baat mera qarz hai ( jo mere zimmay hai. ) tera kiya khayaal hai ke hamara qarz hamaray maal ko kuchh baqi chhodey ga? ( yani adaigi qarz ke baad kuchh maal bachay ga? ) phir farmaya : ae Betay hamaray maal ko beich kar mera qarz ada kar dena. aur tihayi maal (⅓) ki wasiyat farmai aur tihayi mein se tihayi maal ki wasiyat ( apne Betay Abdullah ke beton ke liye farmai. kaha : agar qarz ki adaigi ke baad hamaray maal mein se kuchh bach jaye to us mein se ثلث sulus ( tihayi hissa ) tairay beton ke liye hai. Hisham ne kaha ke Abdullah ke ladke Khubaib aur Abad Hazrat Zubair (رَضِيَ اللَّهُ عَنْهُ) ke baaz beton ke ham umar thay. ( ya Hisoon mein masavi huye. ) aur us waqt Hazrat Zubair (رَضِيَ اللَّهُ عَنْهُ) ke no ladke aur no larkiyan theen. Hazrat Abdullah (رَضِيَ اللَّهُ عَنْهُ) kehte hain : aap ne mujhe apne qarz ki baabat wasiyat karni shuru ki aur farmatay thay : betay! agar to is adaigi qarz se Kuchh aajiz aa jaye to mere Maula se madad talabb karna. ( Hazrat Abdullah ne ) kaha : Allah ki qasam! main nahi samjha ke Maula se aap ki morad kiya hai hatta ke main ne poochha : Abba jaan! aap ka Maula kon hai? aap ne jawab diya : Allah .

Abdullah (رَضِيَ اللَّهُ عَنْهُ) ne kaha : Allah ki qasam! aap ke qarz ke baray mein main jab bhi kisi pareshani se dochar hota to main kehta aye Zubair ke Maula! is ka qarz is ke zimmay se ada farma de, to woh ada farma deta. Abdullah hi hth ne kaha : ( mere Waalid ) Zubair qatal ho gaye aur ( naqdi ki soorat mein ) koi dinar o darham nahi choda siwaye zamiinon ke. unheen zamiinon mein se Ghaba ki zameen thi aur (11) giyarah ghar Madeeney mein (2) do ghar Basrah mein (1) aik ghar Kofe mein aur (1) aik ghar Misar mein chhoda. Hazrat Abdullah (رَضِيَ اللَّهُ عَنْهُ) ne kaha : aur aap par jo qarz tha, us ki shakal ( dar asal ) yeh thi ke aadmi apna maal aap ke paas lata aur usay amanat ke tor par aap ke supurd kar deta. aap farmatay : nahi, yeh amanat ke tor par nahi balkay yeh ( mere zimmay ) qarz hai is liye ke mujhe is ke zaya honay ka andesha hai. ( aur amanat ke zaya honay ki soorat mein us ki adaigi zaroori nahi, jab ke qarz ki adaigi har soorat mein zaroori hai. ) aur aap bhi kisi amarat ( Governori waghera ) par Faiz nahi hue, nah koi tax ya kuchh aur wusool karne ki zimma daari qubool farmai ( jis se yeh shuba ho sakta ho ke shayad yeh maal na jaaiz tareeqay se haasil kiya gaya ho. ) Albata Rasoolullah ﷺ ke sath aur Hazrat Abu-Baker o Umar aur Usmaan (رَضِيَ اللَّهُ عَنْهُمْ) ke sath jehaad mein shareek hotay rahay. ( goya yeh maal ghanemat se haasil shuda tha. ) Hazrat Abdullah (رَضِيَ اللَّهُ عَنْهُ) kehte hain : un par jo qarz tha usay main ne shumaar kiya to woh (22) baaes laakh tha. chunanchay Hakeem bin Hizaam, Abdullah bin Zubair (رَضِيَ اللَّهُ عَنْهُمَا) ko miley aur un se kaha : ae bhateejay! mere bhai ( Zubair (رَضِيَ اللَّهُ عَنْهُ)) ke zimmay kitna qarza hai? Main ne usay chhupaya aur kaha : aik laakh. Hazrat Hakeem ne kaha : Allah ki qasam! meri raaye mein to tumahra maal ( matruka ) is qarz ( ki adaigi ) ki gunjaish nahi rakhta. Abdullah ne kaha : zara batlao, agar yeh (22) baaes laakhNho to? unhon ne kaha : meri raaye mein to ( itnay baday qarzay ki adaigi ki ) tum taaqat nahi rakhtay. agar tum is se aajiz ho to mujh se madad talabb karna. Hazrat Abdullah ne kaha : ( mere Waalid ) Zubair ne Ghaba ki zameen (170,000) aik laakh sattar hazaar mein kharidi thi. Hazrat Abdullah ne usay (16) solah laakh mein baicha, phir woh khaday huye aur elaan kiya ke jis ka ( mere Waalid ) Zubair par kuchh qarz ho to hamein Ghaba ki zameen par miley aur apna qarz wusool kar le. chunanchay un ke paas Abdullah bin Jaffer aaye. un ka Hazrat Zubair per chaar laakh qarza tha. unhon ne Abdullah bin Zubair se kaha : agar tum chaho to yeh qarza tumhare liye maaf kar dun? Abdullah ne kaha : nahi. unhon ne kaha : agar tum chaho to is qarzay ko ( fori adaigi ki bajaye baad mein ada karne walon mein shumaar kar lo agar tum mohlat ke khawastgah ho to? Abdullah ne kaha : nahi. unhon ne kaha : ( achha to phir ) mujhe is zameen mein se aik hissa day do. Abdullah bin Zubair ne un se kaha : yahan se yahan tak zameen ka hissa tumhare liye hai. Abdullah ne is zameen ka kuchh hissa beech diya aur us se Hazrat Zubair ka qarz ada kar diya aur usay day diya. aur us mein se saadhay chaar hissay baqi reh gaye to Abdullah Hazrat Muawiyah (رَضِيَ اللَّهُ عَنْهُ) ke paas aaye un ke paas Amar bin Usmaan Munzir bin Zubair aur Ibn zamaa baithy hue thay. Abdullah (رَضِيَ اللَّهُ عَنْهُ) se Hazrat Muawiyah ne kaha : Ghaba ( zameen ) ki kitni qeemat lagi? unhon ne jawab diya : har hissa aik laakh ka. unhon ne poocha : is ke kitney hissay baqi reh gaye hain? unhon ne kaha : saadhay chaar hissay to Munzir bin Zubair ne kaha : is ka aik hissa aik laakh ke aiwz mein laita hon. Amar bin Usmaan ne kaha : aik hissa aik laakh ka mein ne le liya. isi terhan aik hissa aik laakh mein Ibn zamaa ne lainay ka elaan kiya. Hazrat Muawiyah (رَضِيَ اللَّهُ عَنْهُ) ne poochha : ab kitney hissay baqi reh gaye? unhon ne kaha : daidh hissa. Hazrat Muawiyah ne farmaya : yeh daidh laakh mein main ne le liya. Hazrat Abdullah bin Zubair (رَضِيَ اللَّهُ عَنْهُ) ne kaha ke Abdullah bin Jaffer ne apna hissa zameen Hazrat Muawiyah (رَضِيَ اللَّهُ عَنْهُ) ko chhay laakh mein farokht kar diya. jab Abdullah bin Zubair (رَضِيَ اللَّهُ عَنْهُمَا) qarz ki adaigi se farigh ho gaye to Hazrat Zubair ke beton ne kaha ke hamari meeras hamaray darmiyan taqseem karo. Hazrat Abdullah (رَضِيَ اللَّهُ عَنْهُ) ne ( apne bhaiyon ko ) jawab diya : Allah ki qasam! main ( abhi ) tumhare darmiyan taqseem nahi karoon ga yahan tak ke main mausam hajj mein ( musalsal ) chaar saal elaan karoon ga ke jis shakhs ka bhi Hazrat Zubair (رَضِيَ اللَّهُ عَنْهُ) par qarz ho to woh hamaray paas aaye hum us ka qarza ada karen ge. chunanchay woh har saal hajj ke mausam mein elaan farmatay. jab chaar saal guzar gaye to ( baqiya maal ) un ke darmiyan taqseem kar diya aur tihayi (⅓) maal bhi ( hasb wasiyat ) mutaaliqa logon ke supurd kar diya. aur Hazrat Zubair (رَضِيَ اللَّهُ عَنْهُ) ki chaar biwiyan theen, chunanchay har biwi ko (12) baara (12) baara laakh miley. Hazrat Zubair ka tamam maal matrokah ( 5 )paanch crore do laakh tha. ( Bukhari )

 

TAKHREEJ: 

Sahih ul-Bukhari, Farzul Khums, Bab barkatil ghazi fi maalihi…. Hadees: 3129.

 

FAWAAID WA MASAIL:

1- Jehaad ke mauqa par ya is qisam ke deegar halaat mein jab ke zindagi yaksar ghair yakeeni ho wasiyat karna mustahib hai.

2-  Infaz wasiyat aur taqseem meeras se qabal maiyat ke zimmay qarz ki adaigi zaroori hai. 

3- hasb zaroorat wa iqtizaa poton ke liye wasiyat karna jaaiz hai jab ke Aaba ki soorat mein Haajib mojood hon. 

4- Jo qarz ki adaigi ki taaqat rakhta ho us ke liye qarz lena jaaiz hai. 

5- Zameenen makanaat aur maal o doulat ka jama kar ke rakhna jaaiz hai chahay yeh jaedad kitni bhi ho ba-shart-yah-yah ke halal zaraye se haasil kardah ho aur us ki Zakat bhi ada ki jati ho.

6- Momin ko Allah ki zaat par aetmaad aur wusooq rakhna chahiye, Zubair (رَضِيَ اللَّهُ عَنْهُ) ne Allah par aetmaad kiya. 

7- Sahaba Karaam (رَضِيَ اللَّهُ عَنْهُمْ) ke makarm akhlaq ka bayan ke baaz ne muawnat ki baaz ne qarz maaf ya moakhar kar dainay ki khuwahish ka izhaar kiya, lekin Hazrat Abdullah bin Zubair(رَضِيَ اللَّهُ عَنْهُمَا) ne un se bhi ziyada bulandi ikhlaq ka saboot paish kiya ke kisi ki bhi paish kash qubool nahi farmai. 

8-  Ghaazi aur mutawakkil Alallah shakhs ke maal mein Allah taala ki taraf se barket daal di jati hai jaisay Hazrat Zubair ki zameen kayi guna ziyada qeemat par farokht hui aur sara qarz utar kar bhi kaafi doulat bach rahi. 

9- Hazrat Zubair (رَضِيَ اللَّهُ عَنْهُ) ka kamaal ikhlaq o ikhlaas aur kher khawahi ka jazbah be misaal ke logon ki amanaton ko bator qarz apne paas rakhtay taa ke nuqsaan ho to un ka apna ho amanat rakhwane wala nuqsaan se mehfooz rahay. 

10- Hazrat Abdullah bin Zubair (رَضِيَ اللَّهُ عَنْهُمَا) ka kirdaar kis qader qabil rashk hai ke pehlay Waalid ka qarz utaara phir tarka wurasaa mein taqseem farmaya aur amanat o Dayanat ka shandaar muzahira farmaya. wurasaa ne chaar saal tak intzaar kiya taa ke Hazrat Zubair (رَضِيَ اللَّهُ عَنْهُ) ka boojh halka ho jaye aur baar baar waarsat ka mutalba nah kiya .

 

RAVI HADEES :

HAZRAT ABU KHUBAIB ABDULLAH BIN ZUBAIR (رَضِيَ اللَّهُ عَنْهُمَا): Abdullah bin Zubair bin Al Awam naam, un ki kuniat Abu Khubaib Abu Bakar aur nisbat Qarshi Asadi hai. hijrat ke waqt un ki Walida Majida Asma Bint Abi Bakar haamla theen. Qubaa pahunchte hi Ibn Zubair (رَضِيَ اللَّهُ عَنْهُمَا) ki wiladat hogayi. hijrat ke baad peda honay wala yeh ahal islam ka pehla bacha tha. kasrat som aur nawafil un ki fitrat saniya thi. nihayat Fasih o Baleegh , mazboot aur taaqatwar jism ke maalik thay. haq o sadaqat ko qubool karte. rishta daaron ke dukh dard mein shareek hotay aur unhein door karne ki hattal maqdoor koshish karte. 64 hijri mein wafaat Yazid ke baad un ki baet ki gayi . Shaam ke aksar ilaqay, Hijaz Iraq , Yemen aur Misar par ghalib aaye. jamadi s-sania 73 hijri mein Hajjaj ne un ka muhasra kiya aur unhein suli day kar shaheed kar diya. kutub ahadees mein un se 33 ahadees marwi hain .

 

REFERENCE:
BOOK: Riyaz us Saliheen(Urdu)
Taleef: Imam Nawawi Rahimahullah.
Urdu Tarjumah aur Fawaid: Hafiz Salah Uddin Yusuf.

 

 

Chapter 25

Discharging the Trusts

 

Allah, the Exalted, says:

 

“Verily! Allah commands that you should render back the trusts to those to whom they are due.” (4:58)

“Truly, We did offer Al-Amanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e., afraid of Allah’s torment). But man bore it. Verily, he was unjust (to himself) and ignorant (of its results)”. (33:72)


199. Abu Hurairah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “There are three signs of a hypocrite: When he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays his trust.”

[Al-Bukhari and Muslim].

Another narration adds the words: ‘Even if he observes fasts, performs Salat and asserts that he is a Muslim”.

Commentary: A hypocrite is the one who professes Islam before the Muslims but conceals hatred and animosity against them. This double-dealing is worse than Kufr. This is the reason the Noble Qur’an has declared about them that they will be in the lowest depths of the Hell. The hypocrites referred to here lived at the time of the Prophet (PBUH) and he was informed about them through Wahy (Revelation). It is very difficult to identify the class of hypocrites in this age. It is almost impossible to know the hypocrisy of Faith. The practical hypocrisy is, however, now very common among the Muslims. It can be identified on the strength of the traits which have been stated in the Ahadith about them. These traits are very common among many of the present-day Muslims. Their conduct bears the marks of hypocrisy. This practical hypocrisy is, however, not Kufr as is the case with the hypocrisy of Faith.


200. Hudhaifah bin Al-Yaman (May Allah bepleased with him) reported: Messenger of Allah (PBUH) foretold to us two Ahadith. I have seen one (being fulfilled), and I am waiting for the other. He (PBUH) told us, “Amanah (the trust) descended in the innermost (root) of the hearts of men (that is, it was in their heart innately, by Fitrah, or pure human nature). Then the Qur’an was revealed and they learnt from the Quran and they learned from the Sunnah.” Then the (Prophet (PBUH)) told us about the removal of Amanah. He said, “The man would have some sleep, and Amanah would be taken away from his heart leaving the impression of a faint mark. He would again sleep, and Amanah would be taken away from his heart leaving an impression of a blister, as if you rolled down an ember on your foot and it was vesicled. He would see a swelling having nothing in it.” He (the Prophet (PBUH)) then took up a pebble and rolled it over his foot and said, “The people would enter into transactions with one another and hardly a person would be left who would return (things) entrusted to him (and there would look like an honest person) till it would be said: `In such and such tribe there is a trustworthy man.’ And they would also say about a person: `How prudent he is! How handsome he is and how intelligent he is!’ whereas in his heart there would be no grain of Faith.” Hudhaifah bin Al-Yaman (May Allah bepleased with him) added: I had a time when I did not care with whom amongst you I did business, I entered into a transaction, for if he were a Muslim, his Faith would compel him to discharge his obligation to me; and if he were a Christian or a Jew, his guardian (surety) would compel him to discharge his obligation to me. But today I would not enter into a transaction except with so-and-so.

[Al-Bukhari and Muslim].

Commentary: The word `Amanah’ (trust) is a very comprehensive term which includes everything like adherence to Islamic injunctions, fairness in dealing, giving everybody his due, etc. According to this Hadith, with decline in moral values the true sense of Amanah will gradually go on diminishing and eventually a stage will come which has been elucidated in the text of this Hadith.


201. Hudhaifah and Abu Hurairah (May Allah bepleased with them) reported that they heard Messenger of Allah (PBUH) saying, “Allah will assemble mankind, and the believers will stand till Jannah will be brought near them. They will then go to Adam (PBUH) and say, `O our father, ask (Allah (SWT), that Jannah may be opened for us, but he will reply: `There was nothing that put you out of Jannah except your father’s sin. I am not the one to do that, go to my son Ibrahim (Abraham), the beloved man of Allah.’ Then Ibrahim (PBUH) when approached, will say: `I am not the one to do that, for I was only a friend; and that is not a lofty status but ask Musa (Moses) to whom Allah spoke.’ They will then go to Musa (PBUH) but he will say: `I am not the one to do that; go to `Isa (Jesus), Allah’s Word and spirit.’ `Isa (PBUH) will say: `I am not the one to do that.’ So they will come to me; and I will stand and be given permission. Amanah and ties of relationship will be sent forth and will stand on the sides of the Sirat (that is, the Bridge set over Hell-fire) right and left, and the first of you will pass like lightning.” I said (that is Abu Hurairah (May Allah bepleased with him)” :I ransom you with my father and mother, what is like the movement of lightning?” The Messenger of Allah replied, “Have you not seen how the lightning goes and returns in the twinkling of an eye? Next (group will pass) like the passing of the breeze, next like the passing of a bird, and the next with the speed of a running man, according to the quality of their deeds. (During all this time) your Prophet (PBUH) will remain standing on the Bridge saying: `O my Rubb, keep (them) safe, keep (them) safe,’ till men’s deeds are so weak that a man comes who will be able only to crawl. On both sides of the Bridge pronged flesh hooks, placed under command will be hung and will seize those about whom they receive command, some people being lacerated and escaping and others being thrown violently into Hell.” Abu Hurairah added: By Him in Whose Hand Abu Hurairah’s soul is, the pit of Jahannam (Hell) is seventy years in depth.

[Muslim].

Commentary: This Hadith mentions the horrors of the Day of Resurrection which are evident from the fact that even Prophets will be fearful of Allah and making supplication to Him. Prophet Muhammad (PBUH) alone will be requesting Allah for bestowing His Mercy on humans. This Hadith also describes the grace of the Prophet (PBUH) who will then intercede for all.


202. Abu Khubaib `Abdullah bin Az-Zubair (May Allah bepleased with them) reported: When Az-Zubair, got ready to fight in the battle of Al-Jamal, he called me and said: “My son, whoever is killed today will be either a wrongdoer or a wronged one. I expect that I shall be the the wronged one today. I am much worried about my debt. Do you think that anything will be left over from our property after the payment of my debt? My son, sell our property and pay off my debt.” Az-Zubair then willed one-third of that portion to his sons; namely `Abdullah’s sons. He said, “One-third of the one-third. If any property is left after the payment of debts, one-third (of the one-third of what is left is to be given to your sons.” (Hisham, a subnarrator added: “Some of the sons of `Abdullah were equal in age to the sons of Az-Zubair, e.g., Khubaib and Abbad. `Abdullah had nine sons and nine daughters at that time)”. (The narrator `Abdullah added:) He kept on instructing me about his debts and then said: “My son, should you find yourself unable to pay any portion of my debt then beseech my Master for His help.” By Allah, I did not understand what he meant and asked: “Father, who is your Master?” He said: “Allah.” By Allah! Whenever I faced a difficulty in discharging any portion of his debt; I would pray: “O Master of Zubair, discharge his debt,” and He discharged it. Zubair was martyred. He left no money, but he left certain lands, one of them in Al-Ghabah, eleven houses in Al-Madinah, two in Basrah, one in Kufah and one in Egypt. The cause of his indebtedness was that a person would come to him asking him to keep some money of his in trust for him. Zubair would refuse to accept it as a trust, fearing it might be lost, but would take it as a loan. He never accepted a governorship, or revenue office, or any public office. He fought along with Messenger of Allah (PBUH) and Abu Bakr, `Umar and `Uthman (May Allah be pleased with them).

`Abdullah added: I prepared a statement of his debts and they amounted to two million and two hundred thousand! Hakim bin Hizam met me and asked me: “Nephew, how much is due from my brother as debt?” I kept it as secret and said: “A hundred thousand.” Hakim said: “By Allah! I do not think your assets are sufficient for the payment of these debts.” I said: “What would you think if the amount were two million and two hundred thousand?” He said: “I do not think that you would be able to clear off the debts. If you find it difficult let me know.”

Az-Zubair (May Allah bepleased with him) had purchased the land in Al-Ghabah for a hundred and seventy thousand. `Abdullah sold it for a million and six hundred thousand, and declared that whosoever had a claim against Az-Zubair (May Allah bepleased with him) should see him in Al-Ghabah. `Abdullah bin Ja`far (May Allah bepleased with him) came to him and said: “Az-Zubair (May Allah bepleased with him) owed me four hundred thousand, but I would remit the debt if you wish.” `Abdullah (May Allah bepleased with him) said: “No.” Ibn Ja`far said: “If you would desire for postponement I would postpone the recovery of it.” `Abdullah said: “No.” Ibn Ja`far then said: “In that case, measure out a plot for me.” `Abdullah marked out a plot. Thus he sold the land and discharged his father’s debt. There remained out of the land four and a half shares. He then visited Mu`awiyah who had with him at the time `Amr bin `Uthman, Al-Mundhir bin Az-Zubair and Ibn Zam`ah (May Allah bepleased with them). Mu`awiyah (May Allah bepleased with him) said: “What price did you put on the land in Al-Ghabah?” He said: “One hundred thousand for a each share. Mu`awiyah inquired: “How much of it is left?” `Abdullah said: “Four and a half shares.” Al-Mundhir bin Az-Zubair said: “I will buy one share for a hundred thousand”. `Amr bin `Uthman said: “I will buy one share for a hundred thousand”. Ibn Zam`ah said: “I will buy one share for a hundred thousand.” Then Mu`awiyah asked: “How much of it is now left?” `Abdullah said: “One and a half share. Mu`awiyah said: “I will take it for one hundred and fifty thousand.” Later `Abdullah bin Ja`far sold his share to Mu`awiyah for six hundred thousand.

When `Abdullah bin Az-Zubair (May Allah bepleased with him) finished the debts, the heirs of Az-Zubair (May Allah bepleased with him) asked him to distribute the inheritance among them. He said: “I will not do that until I announce during four successive Hajj seasons: `Let he who has a claim against Az-Zubair come forward and we shall discharge it.”’ He made this declaration on four Hajj seasons and then distributed the inheritance among the heirs of Az-Zubair (May Allah bepleased with him) according to his will. Az-Zubair (May Allah bepleased with him) had four wives. Each of them received a million and two hundred thousand. Thus Az-Zubair’s total property was amounted to fifty million and two hundred thousand.

[Al-Bukhari]
REFERENCE:

BOOK: Riyadh ul Saaliheen
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