قال الله تعالىٰ: {إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَٰنَٰتِ إِلَىٰٓ أَهۡلِهَا} [النساء: 58] ، وقال تعالىٰ: {إِنَّا عَرَضۡنَا ٱلۡأَمَانَةَ عَلَى ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَٱلۡجِبَالِ فَأَبَيۡنَ أَن يَحۡمِلۡنَهَا وَأَشۡفَقۡنَ مِنۡهَا وَحَمَلَهَا ٱلۡإِنسَٰنُۖ إِنَّهُۥ كَانَ ظَلُومٗا جَهُولٗا} [الأحزاب: 72].
Allah Almighty says: {Indeed, Allah commands you to return trusts to their owners} [Surat an-Nisā’: 58] Allah also says: {Indeed, We offered the Trust to the heavens, the earth, and the mountains, yet they refused to bear it and were afraid of it. But man assumed it; he is indeed wrongful and ignorant.} [Surat al-Ahzāb: 72]
ــ الأمانة نوعان:
There are two types of trusts:
1) أمانة في حقوق الله، مثل: (عبادات الله _عز وجل_ وأجلها: التوحيد والصلاة...).
1) Trusts related to the rights of Allah like acts of worship dedicated to Allah Almighty, and the greatest of which is adhering to Tawhīd (monotheistic belief) and prayer.
2) أمانة في حقوق البشر، مثل: (بر الوالدين وصلة الأرحام وتربية الأبناء...).
2) Trusts related to the rights of people like dutifulness to parents, maintaining ties of kinship, and educating children.
1/199ــ عن أَبي هريرةَ رضي الله عنه أَنَّ رسولَ الله صلى الله عليه وسلم قال: «آيَةُ الـمُنـَافِقِ ثَلاثٌ: إذَا حَدَّثَ كَذَبَ، وَإذَا وَعَدَ أَخْلَفَ، وَإذَا اؤْتُمِنَ خَانَ». متفقٌ عليه.
199/1- Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The signs of the hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted with something, he betrays the trust.” [Narrated by Al-Bukhāri and Muslim]
وفي رواية: «وَإنْ صَامَ وَصَلَّىٰ وَزَعَمَ أنهُ مُسْلِمٌ».
In another version of the Hadīth, he said: “even if he fasts, prays, and claims to be a Muslim.”
آية: علامة.
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أخَلَفَ: لم يفِ بالوعد.
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1) خبر النَّبيِّ صلى الله عليه وسلم بهذا الحديث تضمن أمرين: معرفة المنافقين وصفاتهم، والحذر من الوقوع في هذه الصفات، فهو خبر وإرشاد.
1) The information the Prophet (may Allah’s peace and blessings be upon him) gave in this Hadīth includes two points: identifying the hypocrites and their qualities, and caution against possessing such qualities. Thus, the Hadīth contains information and guidance.
2) الصدق في الحديث، والوفاء بالوعد، وأداء الأمانة، من صفات أهل الإيمان. وهي من الأمور الواجبة.
2) Truthfulness in speech, honoring the promise, and fulfilling the trust are among the qualities of the believers, and they are all obligatory.
3) المسلم يطابق فعلُه قولَه {كَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن تَقُولُواْ مَا لَا تَفۡعَلُونَ} [الصف: 3].
3) A Muslim’s speech should match his actions. {It is most loathsome to Allah that you say what you do not do.} [Surat as-Saff: 3]
2/200 ــ وعن حُذَيْفَةَ بنِ الْيَمَانِ رضي الله عنه قال: حدَّثنا رسولُ الله صلى الله عليه وسلم حَدِيثَيْنِ قَدْ رَأَيْتُ أَحَدَهُمَا، وَأنا أنْتَظِرُ الآخَرَ: حَدَّثَنَا أنَّ الأمَانَةَ نَزَلَتْ في جَذْرِ قُلُوبِ الرِّجَال، ثُمَّ نَزَلَ الْقُرآنُ فَعَلِمُوا مِنَ الْقُرْآن، وَعَلِمُوا مِنَ السُّنَّةِ، ثُمَّ حَدَّثَنَا عَنْ رَفْعِ الأَمَانَةِ، فَقَالَ: «يَنَامُ الرَّجُلُ النَوْمَةَ فَتُقْبَضُ الأَمَانَةُ مِنْ قَلْبِهِ، فَيَظَلُّ أَثرُهَا مِثْلَ الْوَكْتِ، ثُمَّ يَنَامُ النَّوْمَةَ فَتُقْبَضُ الأَمَانَةُ مِنْ قَلْبِهِ، فَيَظَلّ أثرُهَا مِثْلَ أَثَرِ الْمَجْلِ، كَجَمْرٍ دَحْرَجْتَهْ عَلَىٰ رِجْلِكَ فَنَفِط،َ فَتَرَاهُ مُنْتَبِراً وَلَيْسَ فِيهِ شَيْءٌ» ثُمَّ أَخَذَ حَصَاةً فَدَحْرَجَهُ عَلَىٰ رِجْلِهِ «فَيُصْبِحُ النَّاسُ يَتبَايَعُونَ، فَلا يَكَادُ أحَدٌ يُؤَدِّي الأمَانَةَ حَتَّىٰ يُقَالَ: إنَّ في بَنِي فُلانٍ رَجُلاً أَمِيناً، حَتَّىٰ يُقَالَ لِلرَّجُلِ: مَا أَجْلَدَهُ! مَا أَظْرَفَهُ! مَا أَعْقَلَهُ! وَمَا في قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ إيمَانٍ. وَلَقَدْ أتَىٰ عَلَيَّ زَمَانٌ وَمَا أُبَالِي أَيُّكُمْ بَايَعْتُ، لَئِنْ كَانَ مُسْلِماً ليَرُدَّنَّهُ عَلَيَّ دِينُهُ، وَلَئِنْ كَانَ نَصْرَانِيّاً أَوْ يَهُودِياً لَيَرُدَّنَّهُ عَلَيَّ سَاعِيهِ، وَأمَّا الْيَوْمَ فَمَا كُنْتُ أُبَايعُ مِنْكُمْ إلَّا فُلاناً وَفُلاناً». متفقٌ عليه.
200/2- Hudhayfah ibn al-Yamān (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) narrated two narrations to us, one of which I have seen happening, and I am waiting for the other. He narrated that (in the beginning) trust was preserved in the roots of the hearts of men, then the Qur’an was revealed, and they learned it from the Qur’an, and then they learned it from the Sunnah. Then he told us about the disappearance of trust as he said: ‘A man will go to sleep whereupon trust will be taken away from his heart, and only its trace will remain like speckles. He then will sleep, whereupon the remainder of the trust will also be taken away and its trace will remain like a blister, like an ember that you roll on your leg, it causes pain and you see it swollen while it contains nothing.’ Then he took a pebble and rolled it over his leg. ‘So there will come a day when people will deal in business with each other, but there will hardly be any trustworthy persons among them, until it would be said that in such and such a tribe, there is an honest man, and until a man will be admired for his strength, intelligence, and good manners, although he will not have faith equal to a mustard seed in his heart. There came upon me a time when I did not mind dealing with anyone of you, for if he was a Muslim, his religion would prevent him from cheating me, and if he was a Jew or a Christian, his Muslim ruler would prevent him from cheating me; but today I cannot deal except with so-and-so and so-and-so.’” [Narrated by Al-Bukhāri and Muslim]
قوله: «جَذْرُ» بفتحِ الجِيم وَإسْكَانِ الذَّالِ الْمُعَجَمَةِ: وَهُوَ أَصْلُ الْشيءِ. و«الْوَكْتُ» بالتَّاءِ الْمُثَـنَّـاة مِنْ فَـوْقُ: الأثرُ الْيَسِيرُ. «وَالْمَجْلُ» بفتحِ الميم وإسكانِ الجيم، وَهُوَ تَنَفُّطٌ في الْيَدِ وَنَحْوِها مِنْ أثَرِ عَمَلٍ وَغَيْرِه. قوله: «مُنْتَبِراً»: مُرْتَفِعاً. قوله: «سَاعِيهِ»: الْوَالي عَلَيْهِ.
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1) إن الأخلاق في الإسلام أعمق من مفهوم الإنسانية المعاصرة؛ لأنها تتجاوز المظاهر والمرئيات إلىٰ أعمال القلوب، وسرائر النفوس.
1) Ethics in Islam are deeper than the concept of contemporary humanism since they go beyond outward and visible aspects to reach the actions of the hearts and the secrets of the souls.
2) الأخلاق الإسلامية تنبع من الكتاب والسنة، ففيهما كمال الخلق والتربية.
2) Islamic ethics emanate from the Qur’an and Sunnah, and therein lies the perfection of morals and refinement.
3) إن الأخلاق قابلة للتغيير، وإلا لما نفعت التربية.
3) Morals are changeable, or else refinement would be of no use.
4) الأخلاق والإيمان قرينان، إذا رُفع أحدهما، رُفع الآخر.
4) Morals and faith are inseparable, whenever either of them is missing, the other is missing too.
5) من أشراط الساعة رفع الأمانة، حتىٰ يُخَوَّن الأمين، ويُؤتَمن الخائن.
5) One of the portents of the Hour is the disappearance of trust so much so that the honest would not be trusted and the dishonest would be trusted.
3/201ــ وعن حُذَيْفَةَ وأَبي هريرةَ رضي الله عنهما قالا: قال رسولُ الله صلى الله عليه وسلم: «يَجْمَعُ الله تَبَارَكَ وَتَعَالَىٰ النَّاسَ، فَيَقُومُ الْمُؤْمِنُونَ حَتَّىٰ تُزْلَفَ لَهُمُ الْجَنَّةُ، فَيَأْتُونَ آدَمَ، صَلَوَاتُ الله عَلَيْهِ، فَيَقُولُونَ: يَا أَبَانَا اسْتَفْتحْ لَنَا الْجَنَّة، فَيَقُولُ: وَهَلْ أَخْرَجَكُمْ مِنَ الْجَنَّةِ إلَّا خَطِيئَةُ أَبِيكُمْ ! لَسْتُ بِصاحِبِ ذلِكَ، اذْهَبُوا إلَىٰ ابْنِي إبْراهِيمَ خَلِيلِ الله. قال: فَيَأْتُونَ إبْرَاهِيمَ، فَيَقُولُ إبْرَاهِيمُ: لستُ بصَاحِبِ ذلِكَ، إنَّمَا كُنْتُ خَلِيلاً مِنْ وَرَاءَ وَرَاءَ، اعْمَدُوا إلَىٰ مُوسَىٰ الَّذي كَلَّمَهُ الله تكْلِيماً. فَيَأْتُونَ مُوسَى، فَيَقُولُ: لَسْتُ بِصَاحِبِ ذلِكَ ؟ اذْهَبُوا إلَىٰ عِيسَىٰ كَلِمَةِ الله وَرُوحِهِ. فَيَقُولُ عِيسَى: لَسْتُ بِصَاحِبِ ذلِكَ. فَيَأْتُونَ مُحَمَّداً صلى الله عليه وسلم ، فَيَقُومُ فَيؤْذَنُ لهُ، وَتُرْسَلُ الأَمَانَةُ والرَّحِمُ، فَيَقُومَانِ جَنْبَتَي الصِّرَاطِ يَمِيناً وَشِمَالاً، فَيَمُرُّ أوَّلُكُمْ كالْبَرْقِ، قُلْتُ: بِأَبِي وَأُمِّي، أَيُّ شَيْءٍ كَمَرِّ الْبَرْقِ؟ قال: ألَمْ تَرَوْا كَيْفَ يَمُرُّ وَيَرْجعُ في طَرْفَةِ عَيْنٍ؟ ثُم كَمَرِّ الرِّيحِ، ثُمَّ كَمَرِّ الطَّيْرِ وشدِّ الرِّجالِ، تَجْرِي بِهمْ أَعْمَالُهُمْ، وَنَبيُّكُمْ قَائِمٌ عَلَىٰ الصِّرَاطِ يَقُولُ: رَبِّ سَلِّمْ سَلِّمْ، حَتَّىٰ تَعْجِزَ أَعْمَالُ الْعِبَادِ، حَتَّىٰ يجيءَ الرَّجُلُ لا يَسْتَطِيعُ السَّيرَ إلَّا زَحْفاً، وَفي حَافَتَي الصِّرَاطِ كَلالِيبُ مُعَلَّقَةٌ مَأْمُورَةٌ بأخْذِ مَنْ أُمِرَتْ بِهِ، فَمَخْدوشٌ نَاجٍ، ومُكَرْدَسٌ في النَّارِ» وَالذي نَفْسُ أَبي هُرَيْرَةَ بِيَدِهِ إنَّ قَعْرَ جَهَنَّم لَسَبْعُون خَرِيْفاً. رواه مسلم.
201/3- Hudhayfah and Abu Hurayrah (may Allah be pleased with both of them) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Allah, Blessed and Exalted, will gather mankind (on the Day of Resurrection). The believers will stand until Paradise is brought near to them. So, they will go to Adam (peace be upon him) and say: ‘O our Father! Request that Paradise be opened for us.’ He will say: ‘Was it anything other than your father’s sin that got you out of Paradise? I am not fit for that. Go to my son Ibrāhīm (Abraham), the intimate friend of Allah.’ They will go to Ibrāhīm who will say: ‘I am not fit for that. Indeed, I was only an intimate friend of a low order. Go to Mūsa (Moses) whom Allah spoke directly to.’ They will go to Mūsa, but he will say: ‘I am not fit for that. Go to ‘Isa (Jesus), the Word and Spirit of Allah.’ ‘Isa will say: ‘I am not fit for that.’ So they will go to Muhammad (may Allah’ s peace and blessings be upon him) who will stand and will be given permission. Trust and kinship will be sent to stand on the right and left of the Sirāt (Bridge over Hell). The first of you will pass over it like lightning.” I (the narrator) said: “May my father and mother be sacrificed for you! What is the passing of lightening like?” He said: “Have you not seen how it comes and goes in the blink of an eye? Then it will be like the passing of wind. Then it will be like the passing of birds. Then it will be like the running of men; their deeds will make them run. Your Prophet will be standing at the Sirāt saying: ‘O Lord, grant safety, grant safety!’ until the deeds of the slaves will not avail them; until a man would not be able to move except by crawling. On the two edges of the Sirāt, there will be suspended hooks, commanded to snatch whom they are ordered to snatch. Some people will sustain scratches but will be saved; others will be dumped in the Fire.” By the One in whose Hand is the soul of Abu Hurayrah, the depth of Hell is seventy years. [Narrated by Muslim]
قوله: «وَرَاءَ وَرَاءَ» هُو بالْفَتْحِ فِيهمَا. وَقيلَ: بِالضَّمِّ بِلا تَنْوينِ، وَمَعْنَاهُ: لَسْتُ بتِلْكَ الدَّرَجَةِ الرَّفِيعَةِ، وَهِي كَلِمَةٌ تُذْكَرُ عَلَىٰ سَبِيل التَّوَاضُعِ. وَقَدْ بَسَطْتُ مَعْنَاهَا في شَرْحِ صحيحِ مسلمٍ، والله أعلم.
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تُزْلَفَ: تقرَّب .
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شد الرجال: الجري السريع.
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تعجز أعمال العباد: أي تضعف أعمالهم الصالحة عن المرور بهم.
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كلاليب: جمع كَلُّوب: خشبة في رأسها عقافةِ حديد.
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مكردس: معناه كون الأشياء بعضها علىٰ بعض.
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مخدوش: مجروح وممزق.
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الخريف: السنة.
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1) الجنة لا تفتح إلا باستفتاحٍ من الشفيع عليه الصلاة والسلام.
1) Paradise will not be opened until the Intercessor, Prophet Muhammad (May Allah’s peace and blessings be upon him), requests that it be opened.
2) تواضع الأنبياء عليهم الصلاة والسلام، فكلٌّ منهم يحيل الأمر إلىٰ الآخر.
2) The modesty of the prophets (peace be upon them) is highlighted through each of them referring the matter to the other.
3) تعظيم شأن الأمانة والرحم، فإنهما تقومان علىٰ جانبي الصراط.
3) Trust and kinship are of a high status as they will stand at the sides of the Sirāt.
4) مجاوزةُ العباد الصراط تكون بحسب الأعمال الصالحة. فلْيَسْعَ امرؤ في أعمال صالحة يمر بها علىٰ الصراط.
4) The manner the slaves pass over the Sirāt will vary according to their righteous deeds, so let everyone strive in doing righteous deeds whereby he would pass over the Sirāt quickly and easily.
4/202ــ وعن أبي خُبَيْبٍ ـ بضم الخاءِ المعجمة ـ عبدِ الله بنِ الزُّبَيْرِ رضي الله عنهما قال: لَمَّا وَقَفَ الزُّبَيْرُ يَوْمَ الْجَمَلِ دَعَانِي فَقُمْتُ إلَىٰ جَنْبِهِ، فَقَالَ: يَا بُنَيَّ إنَّهُ لا يُقْتَلُ الْيَومَ إلَّا ظَالِمٌ أَوْ مَظْلُومٌ، وَإنِّي لا أُرَانِي إلَّا سأُقْتَلُ الْيَوْمَ مَظْلُوماً، وَإنَّ مِنْ أَكْبَرِ هَمِّي لَدَيْنِي، أَفَتَرَىٰ دَيْنَنَا يُبْقي مِنْ مَالِنَا شَيْئاً ؟ ثُمَّ قَالَ: يَا بُنَيَّ بعْ مَالَنَا وَاقْضِ دَيْنِي، وَأَوْصَىٰ بالثُّلُثِ وَثُلُثِهِ لِبَنِيهِ، يَعْنِي لِبَنِي عَبْدِ الله بن الزُّبَيْر ثُلُثُ الثُّلُث. قَالَ: فَإنْ فَضَلَ مِنْ مَالِنَا بَعْدَ قَضَاءِ الدَّيْنِ شَيْءٌ فَثُلُثُهُ لِبَنِيكَ، قال هشامٌ: وكانَ بَعْضُ وَلَدِ عَبْد الله قَدْ وازَىٰ بَعْضَ بَني الزُّبَيْرِ خُبيبٍ وَعَبَّادٍ، وَلَهُ يَوْمَئِذٍ تِسْعَةُ بَنينَ وَتِسْعَ بَنَاتٍ. قَالَ عَبْدُ الله: فَجَعَلَ يُوصِينِي بدَيْنِهِ وَيَقُولُ: يَا بُنَيَّ إنْ عَجَزْتَ عَنْ شَيْءٍ مِنْهُ فَاسْتَعِنْ عَلَيْهِ بمَوْلايَ. قَالَ: فَوَالله مَا دَرَيْتُ مَا أرَادَ حَتَىٰ قُلْتُ: يَا أَبَتِ مَنْ مَوْلاكَ؟ قَالَ: الله. قال: فوَالله مَا وَقَعْتُ في كُرْبَةٍ مِنْ دَيْنِهِ إلَّا قُلْتُ: يَا مَوْلَىٰ الزُّبَيْرِ اقْضِ عَنْهُ دَيْنَهُ، فَيَقْضِيَهُ. قَالَ: فَقُتِلَ الزُّبيْرُ وَلَمْ يَدَعْ دِينَاراً وَلا دِرْهَماً إلَّا أرَضِينَ، مِنْهَا الْغَابَةُ وَإحْدَىٰ عَشَرَةَ دَاراً بالْمَدِينَةِ، وَدَارَيْنِ بالْبَصْرَةِ، وَدَارَاً بالْكُوفَة، وَدَاراً بِمِصْرَ. قال: وَإنَّمَا كَانَ دَيْنُهُ الَّذي كَانَ عَلَيْهِ أنَ الرَّجُلَ كَانَ يَأْتِيهِ بالمالِ، فَيَسْتَوْدِعُهُ إيَّاهُ، فَيَقُولُ الزُّبَيْرُ: لا وَلكِنْ هُوَ سَلَفٌ إنِّي أخْشَىٰ عَلَيْهِ الضَّيْعَةَ. وَمَا ولِيَ إمَارَةً قَطُّ وَلا جِبَايَةً ولا خَراجاً وَلا شَيْئاً إلَّا أنْ يَكُونَ في غَزْوٍ مَعَ رسول الله صلى الله عليه وسلم ، أوْ مَعَ أبي بَكْر وَعُمَرَ وَعُثْمَانَ رضي الله عنهم، قَالَ عَبْدُ الله: فَحَسَبْتُ مَا كَانَ عَلَيْهِ مِنَ الدَّيْنِ فَوَجَدْتُهُ ألْفَي ألْفٍ وَمَائَتَي ألْفٍ . فَلَقِيَ حَكِيم بن حِزَامٍ عَبْدَ الله بْن الزُّبـَيْرِ فَقَالَ: يَا ابْنَ أخِي كَمْ عَلَىٰ أخِي مِنَ الدَّيْنِ ؟ فَكَتَمْتُهُ وَقُلْتُ: مَائَةُ ألْفِ. فَقَالَ حَكيمٌ: وَالله مَا أرَىٰ أمْوَالَكُمْ تَسعُ هذِهِ، فَقَالَ عَبْدُ الله: أرَأيْتَكَ إنْ كَانَتْ أَلْفَيْ أَلْفٍ وَمِائَتَيْ ألْفٍ؟ قَالَ: مَا أرَاكُمْ تُطِيقُونَ هَذا، فَإنْ عَجَزْتُمْ عَنْ شَيْءٍ مِنْهُ فَاسْتَعِينُوا بي. قَالَ: وَكَانَ الزُّبَيْرُ قَدِ اشتَرَىٰ الْغَابَةَ بِسَبْعِينَ ومَائَة أَلْفٍ، فَبَاعَهَا عَبْدُ الله بِألْفِ ألْفٍ وَسِتِّمَائَةِ أَلْف، ثُمَّ قَامَ فقال: مَنْ كَانَ لَهُ عَلَىٰ الزُّبـَيْرِ شَيْءٌ فَلْيُوافِنَا بِالْغَابَةِ، فَأَتَاهُ عَبْدُ الله بْنُ جَعْفَرٍ، وَكَانَ لَهُ عَلَىٰ الزُّبَيْرِ أرْبَعُمَائَةِ ألْفٍ، فَقَالَ لعَبْدِ الله: إنْ شِئْتُمْ تَرَكْتُهَا لَكُمْ؟ قَالَ عَبْدُ الله: لا، قال: فَإنْ شِئْتُمْ جَعَلْتُموهَا فِيمَا تُؤَخِّرُونَ إنْ أخَّرْتُمْ، فقال عَبْدُ الله: لا، قال: فَاقْطَعُوا لِي قِطْعَةً، قال عَبْدُ الله: لَكَ مِنْ هاهُنا إلَىٰ هاهُنا. فَبَاعَ عَبْدُ الله مِنْهَا، فَقَضىٰ عَنْهُ دَيْنَه، وَأَوْفَاهُ وَبقِيَ مِنْهَا أرْبَعَةُ أسْهُمٍ وَنِصْفٌ، فَقَدِمَ عَلَىٰ مُعَاوِيَةَ وَعِنْدَهُ عَمْرُو بْن عُثْمَانَ، وَالْمُنْذِرُ بْنُ الزُّبَيْرِ، وَابْن زَمْعَةَ، فقال لَهُ مُعَاوِيَةُ: كَمْ قُوِّمَت الْغَابَةُ ؟ قال: كُلُّ سَهْمٍ بِمائَةِ ألْفٍ قال: كَمْ بَقِي مِنْهَا؟ قال: أرْبَعَةُ أسْهُمٍ ونِصْفٌ، فقال الْمُنْذرُ ابْنُ الزُّبَيْرِ قَدْ أخَذْتُ مِنْهَا سَهْماً بِمائَةِ ألْفٍ، قال عَمْرُو بْنُ عُثْمَان: قَدْ أخَذْتُ مِنْهَا سَهْماً بِمَائَةِ أَلْف. وقال ابْن زمْعَةَ: قَدْ أخَذْتُ سَهْماً بِمَائَةِ ألْف، فَقَالَ مُعَاوِيَةُ: كَمْ بَقِيَ مِنْهَا؟ قال: سَهْمٌ ونصْفُ سَهْمٍ، قَالَ: قَدْ أَخَذْتُهُ بِخَمْسِينَ ومائَةِ ألْفٍ. قَالَ: وبَاعَ عَبْدُ الله بْنُ جَعْفَرٍ نَصِيبَهُ مِنْ مُعَاوِيَةَ بِسِتَّمَائَةِ أَلْفٍ. فَلَمَا فَرَغَ ابْنُ الزُّبَيْرِ مِنْ قَضاءِ دَيْنِهِ قَالَ بَنُو الزُّبَيْرِ: اقْسِمْ بَيْنَنَا مِيراثَنَا. قَالَ: والله لا أَقْسِمُ بَيْنكُمْ حَتَّىٰ أنادِيَ بالْمَوسِمِ أَرْبَع سِنِين: أَلا مَنْ كَان لَهُ عَلَىٰ الزُّبَيْرِ دَيْنٌ فَلْيَأْتِنَا فَلْنَقْضِهِ. فَجَعَلَ كُلَّ سَنَةٍ يُنَادِي في الْمَوسِمِ، فَلَمَّا مَضىٰ أَرْبَعُ سِنينَ قَسم بَيْنَهُمْ ودَفعَ الثلُث. وكَان للزُّبَيْرِ أَرْبَعُ نِسْوةٍ، فَأَصاب كُلَّ امْرأة أَلْفُ أَلْفٍ ومَائَتَا أَلْفٍ، فَجَمِيعُ مَاله خَمْسُونَ ألْف ألْفٍ ومَائَتَا أَلْف. رواه البخاري.
202/4- Abu Khubayb ‘Abdullah ibn Az-Zubayr (may Allah be pleased with him) reported: “When Az-Zubayr got ready to fight during the Battle of Al-Jamal, he called me and I stood up beside him, and he said to me: ‘O my son! Today none will be killed except as either an oppressor or an oppressed one. I see that I will be killed as an oppressed one. My biggest worry is my debts. Do you think that anything will be left of our property after the debts are settled?’ Then he said: ‘O my son! Sell our property and pay my debts.’ He then bequeathed one-third of his property and bequeathed one-third of that portion to ‘Abdullah’s sons. He said: ‘One-third of the one third. If any property is left after the settlement of the debts, one-third (of the one-third of what is left) is to be given to your sons.’” (Hishām, a sub-narrator, said: ‘Some of the sons of ‘Abdullah were equal in age to the sons of Az-Zubayr, like Khubayb and ‘Abbād. ‘Abdullah had nine sons and nine daughters at that time.’) ‘Abdullah added: “He (Az-Zubayr) went on advising me regarding his debts, saying: ‘If you should fail to settle part of the debts, appeal to my Master to help you.’ By Allah! I could not understand what he meant till I asked: ‘O father, Who is your Master?’ He replied: ‘Allah (is my Master).’ By Allah, whenever I had any difficulty regarding his debts, I would say: ‘O Master of Az-Zubayr, settle his debts on his behalf,’ and Allah would (help me to) settle them. Az-Zubayr was martyred leaving no Dinar or Dirham except for land and property, including a land which was (called) Al-Ghābah, and eleven houses in Madinah, two in Basrah, one in Kufah, and one in Egypt. The source of the debt which he owed was, that if somebody brought some money to him for safekeeping, Az-Zubayr would say: ‘No, (I won’t keep it as a trust) but I take it as a debt, for I am afraid it might be lost.’ Az-Zubayr was never appointed governor or collector of the tax of Kharāj or any other similar thing, but he collected his wealth (from the war booty he gained) during the battles he took part in, in the company of the Messenger of Allah (may Allah’s peace and blessings be upon him) and Abu Bakr, ‘Umar, and ‘Uthmān (may Allah be pleased with them). When I counted his debt, it turned out to be two million and two hundred thousand.” (The sub-narrator added:) Hakīm ibn Hizām met ‘Abdullah ibn Az-Zubayr and asked him: “O my nephew, How much is the debt of my brother?” ‘Abdullah did not reveal the exact amount and said, “One hundred thousand.” Hakīm said: “By Allah! I do not think your property will cover it.” Upon that, ‘Abdullah said to him: “What if I told you that it is two million and two hundred thousand?” Hakīm said: “I do not think you can repay it; so if you are unable to repay all of it, I will help you.” Az-Zubayr had bought Al-Ghābah for one hundred and seventy thousand. ‘Abdullah sold it for one million and six hundred thousand. Then he called out to the people saying: “Any person who has any money claim on Az-Zubayr should come to us in Al-Ghābah.” There came to him ‘Abdullah ibn Ja‘far whom Az-Zubayr owed four hundred thousand. He said to ‘Abdullah: “If you wish I will forgo the debt.” ‘Abdullah said: “No.” Then Ibn Ja‘far said: “If you wish you can defer repayment if you are going to defer the repayment of any debt.” ‘Abdullah said: “No.” Ibn Ja‘far said: “Then give me a piece of the land.” ‘Abdullah said (to him): “Yours is the land extending from this place to this place.” So, ‘Abdullah sold most of the land and settled the debt perfectly, with four and a half shares remaining unsold from the land of Al-Ghābah. He then went to Mu‘āwiyah while ‘Amr ibn ‘Uthmān, Al-Mundhir ibn az-Zubayr and Ibn Zam‘ah were sitting with him. Mu‘āwiyah asked: “At what price have you appraised Al-Ghābah?” He said: “One hundred thousand for each share.” Mu‘āwiyah asked: “How many shares are left?” ‘Abdullah replied, “Four and a half shares.” Al-Mundhir ibn az-Zubayr said: “I would like to buy one share for one hundred thousand.” ‘Amr ibn ‘Uthmān said: “I would like to buy one share for one hundred thousand.” Ibn Zam‘ah said: “I would like to buy one share for one hundred thousand.” Mu‘āwiyah said: “How much is left now?” ‘Abdullah replied: “One share and a half.” Mu‘āwiyah said: “I would like to buy it for one hundred and fifty thousand.” ‘Abdullah ibn Ja‘far then sold his share to Mu‘āwiyah for six hundred thousand. When ‘Abdullah ibn az-Zubayr had paid all the debts, Az-Zubayr’s other sons said to him: “Distribute our inheritance among us.” He said: “No, by Allah, I will not distribute it among you till I announce in four successive Hajj seasons: “Would those who have money claims on Az-Zubayr come forward so that we may repay them.” So, he started to announce that in public in every Hajj season, and when four years had elapsed, he distributed the inheritance among the heirs. Az-Zubayr had four wives, and after the one-third of his property was excluded (according to the will), each of his wives received one million and two hundred thousand. So the total amount of his property was fifty million and two hundred thousand. [Narrated by Al-Bukhāri]
يوم الجمل: وقعة مشهورة بين المسلمين، كان طرفاها أمير المؤمنين علي بن أبي طالب وأم المؤمنين عائشة الصديقة رضي الله عنهما.
The Day of Al-Jamal: a famous battle that took place between the Muslims, and the conflicting parties were the Commander of the Believers, ‘Ali ibn Abi Tālib and the Mother of the Believers ‘Āishah (may Allah be pleased with both of them).
الغابة: أرض شهيرة من عوالي المدينة النبوية.
Al-Ghābah: A well known land in the uppermost area of Madinah.
الضيعة: الضياع والهلكة.
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1) الترغيب في المحافظة علىٰ أداء الأمانات.
1) Muslims are urged to observe the fulfillment of trusts.
2) شدة أمر الدَّين، والإسراع في أداء الديون قبل الممات.
2) Debts are a serious matter. One should hasten to settle his debts before death.
3) من قرع أبواب السماء بالدعاء، والتجأ إلىٰ الله، وجعله مولاه كفاه وأغناه، فإنه سبحانه لا يخيب عبداً رجاه.
3) Whoever Calls upon Allah Almighty by supplication, takes refuge with Him, and makes Him his master and guardian, Allah will suffice him and give him in abundance. Indeed, He never fails a slave who pins his hopes on Him.
ما وقع بين الصحابة رضي الله عنهم من القتال له توجيه وتأويل صحيح. قال الإمام ابن تيمية ــ رحمه الله تعالىٰ ــ في رسالة (العقيدة الواسطية):
The fighting that took place between the Companions (may Allah be pleased with them) has a valid justification. Ibn Taymiyyah (may Allah have mercy upon him) said in his book Al-‘Aqīdah Al-wāsitiyyah:
«ويمسكون عما شجر بين الصحابة ويقولون: إن هذه الآثار المروية في مساويهم منها: ما هو كذب، ومنها: ما زيد فيه ونقص، وغُيِّر عن وجهه، والصحيح منه هم فيه معذورون، إما مجتهدون مصيبون، وإما مجتهدون مخطئون، ...ولهم من السوابق والفضائل ما يوجب مغفرة ما يصدر عنهم ــ إن صدر ــ حتىٰ إنه يغفر لهم من السيئات ما لا يغفر لمن بعدهم، لأن لهم من الحسنات التي تمحو السيئات ما ليس لمن بعدهم... ثم إذا كان قد صدر من أحدهم ذنب فيكون قد تاب منه، أو أتىٰ بحسنات تمحوه، أو غفر له بفضل سابقته، أو بشفاعة محمد صلى الله عليه وسلم... أو ابتلي ببلاء في الدنيا كفر به عنه... ثم القدر الذي ينكر من فعل بعضهم قليل نزر مغفور، في جنب فضائل القوم ومحاسنهم، من الإيمان بالله ورسوله، والجهاد في سبيله، والهجرة، والنصرة، والعلم النافع، والعمل الصالح، ومن نظر في سيرة القوم بعلم وبصيرة، وما مَنَّ الله عليهم به من الفضائل، عَلِم يقيناً أنهم خير الخلق بعد الأنبياء، ولا كان ولا يكون مثلهم، وأنهم الصفوة من قرون هذه الأمة، التي هي خير الأمم وأكرمها علىٰ الله». انتهىٰ ملخصاً.
“And they remain silent regarding the dispute that took place among the Companions, and they say about the traditions reporting their faults that some of them are fabricated lies while some have undergone addition and deletion and were altered from their original meaning. As for the authentic traditions, the Companions are excused for what is reported about them therein. They conducted Ijtihād (reasoning based on knowledge) and were either correct or incorrect in their deductions... They had of virtues and merits what entails forgiveness of whatever they might have committed, if any. Much of their sins are forgiven in such a way that outdoes those who will come after them because they had good deeds that erase sins much more than those who come after them... Also, if it happened that any of them had committed a sin, then he must have repented of it or had done good deeds that erased it or has been forgiven by virtue of his early acceptance of Islam or by the intercession of Muhammad (may Allah’s peace and blessings be upon him)... or he was subjected to an affliction that expiated his sin... Another point is that their disapproved deeds are so little in comparison to their merits and advantages including their belief in Allah and His Messenger, doing Jihad in His cause, migration, support of the religion, beneficial knowledge, and righteous deeds. In fact, whoever studies their biographies with knowledge and insight, and recognizes the virtues bestowed upon them by Allah Almighty, will know for sure that they are the best people next to prophets, that there is none who can be like them either in the past or in the future generations, and that they are the chosen of the generations of the Muslim nation, which is the best of all nations and the most honorable in the Sight of Allah.” End of quote with summarization.