1/1773ــ عَنِ النُّعْمَانِ بْنِ بَشيرٍ رضي الله عنهما أَنَّ أَبَاهُ أَتَىٰ بِهِ رَسُولَ الله صلى الله عليه وسلم، فَقَالَ: إنِّي نَحَلْتُ ابْنِي هذا غُلاماً كَانَ لي، فَقَالَ رَسُولُ الله صلى الله عليه وسلم: «أَكُلَّ وَلَدِكَ نَحَلْتَهُ مِثْلَ هذَا؟» فَقَالَ: لا، فَقَالَ رَسُولُ الله صلى الله عليه وسلم: «فَأَرْجِعْهُ».
1773/1 - Al-Nu‘mān ibn Bashīr (may Allah be pleased with him and his father) reported that his father brought him to the Messenger of Allah (may Allah’s peace and blessings be upon him) and said: “I have gifted a slave of mine to this son of mine.” The Prophet (may Allah’s peace and blessings be upon him) said: “Have you given a similar gift to all your children?” He replied in the negative. So, the Prophet (may Allah’s peace and blessings be upon him) said: "Then take him back.”
وفي رِوَايَةٍ: فَقَالَ رَسُولُ الله صلى الله عليه وسلم: «أَفعَلْتَ هذَا بِوَلَدِكَ كُلِّهِمْ ؟» قَالَ: لا، قَالَ: «اتَّقُوا الله وَاعدِلُوا في أَوْلَادِكُمْ» فَرَجَعَ أَبي، فَرَدَّ تِلْكَ الصَّدَقَةَ. وفي رِوَايَةٍ: فَقَالَ رَسُولُ الله صلى الله عليه وسلم: «يَا بَشِيرُ أَلَكَ وَلَدٌ سِوَىٰ هذَا؟» قَالَ: نَعَمْ، قَالَ: «أَكُلَّهُمْ وَهَبْتَ لَهُ مِثْلَ هذا؟» قَالَ: لا، قَالَ: «فَلا تُشْهِدْني إذاً، فَإنِّي لا أَشْهَدُ عَلىٰ جَوْرٍ».
Another narration reads: The Prophet (may Allah’s peace and blessings be upon him) said: “Have you done the same with all your children?” He replied in the negative. Thereupon, the Prophet (may Allah’s peace and blessings be upon him) said: “Fear Allah and treat your children equitably.” So, my father returned and took the gift back. Another narration reads: The Prophet (may Allah’s peace and blessings be upon him) said: “O Bashīr, do you have other children than this one?” He replied in the affirmative. He further asked: “Have you given all of them something similar to that?” He replied in the negative. Thereupon, he said: “Then do not take me as a witness, for indeed I do not bear witness to injustice.”
وَفي رِوَايَةٍ: «لا تُشْهِدْني عَلىٰ جَوْرٍ».
Another narration reads: “Do not ask me to bear witness to injustice.”
وفي روايةٍ: «أَشْهِدْ عَلىٰ هذا غَيْرِي» ثُمَّ قَالَ: «أَيَسُرُّكَ أَنْ يَكُونُوا إلَيْكَ في الْبِرِّ سَوَاءً؟» قَالَ: بَلىٰ، قَالَ: «فَلا إذاً». متفقٌ عليه.
In yet another narration: “Ask someone else to bear witness to that.” Then, he said: “Would you be pleased that all of them be equal in their kindness to you?” He said: “Yes.” So, he said: “Then, no.” [Narrated by Al-Bukhāri and Muslim]
نحلتُ: أعطيتُ، ووهبت دون عوض.
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جَور: ظلم.
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1) تحريم تفضيل بعض الأولاد علىٰ بعض في العطية، والحث علىٰ وجوب العدل بينهم.
1) It is prohibited to prefer some of one’s children over the others in terms of gifts. We are urged to treat our children equitably.
2) إن عدل الوالدين مع أولادهم سببٌ في برهم وإحسانهم، فهل عقل المربّون ذلك؟!
2) When parents deal with their children justly, this inspires them to be good and kind to their parents. Educators should heed this rule.
ــ المراد بالعطية: التبرع المحض، وليست النفقة، ففي النفقة: يُعطىٰ كل ولد ما يحتاج إليه قليلاً كان أم كثيراً، فربما كان بعض الأولاد يطلب العلم، فيحتاج إلىٰ نفقة أكثر من غيره، فالعدل في هذه الحالة أن يُعطَىٰ كل ولد ما يحتاجه، ولو صار بين الأولاد تفاوت، فالعطية يجب العدل فيها والمساواة بين جميع الأولاد، وأما النفقة: فيكون قدرها بحسب الحاجة والمصلحة.
The Hadīth speaks about gifts, which are given freely. This differs from the due expenditure, which should be given to one’s children in proportion to their needs. Some may need more expenses than others because they pursue knowledge or the like. Justice in such a case is to give each what he or she needs, even if this leads to some disparity among the children. By contrast, when a parent grants gifts to his children, he should treat them equitably. Expenditure, on the other hand, should be estimated based on the relevant need and interest.
بعض الناس يفضلون إعطاء الأولاد حصصهم من الميراث قبل وفاتهم، زعماً منهم أن ذلك يبعد الشقاق بين أولادهم، وعلىٰ العكس من ذلك فهم يقعون في جملة مخالفات.
Some people prefer to give their children their shares of the inheritance before they die, assuming that this would avert discord among them. On the contrary, they fall into a number of violations,
أخطرها: تعدي حدود الله تعالىٰ في قسمة الميراث، لأن الله تعالىٰ أذن بالقسمة بعد الموت فقال: {إِنِ ٱمرُؤٌاْ هَلَكَ} وقال بعد بيان الفروض:
most notably their transgression against the limits set by Allah Almighty with regard to the division of inheritance, which must take place after death. Allah Almighty says: {If he dies} After specifying the prescribed shares, He says:
{تِلكَ حُدُودُ ٱللَّهِ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ يُدخِلهُ جَنَّٰت تَجرِي مِن تَحتِهَا ٱلأَنهَٰرُ خَٰلِدِينَ فِيهَا وَذَٰلِكَ ٱلفَوزُ ٱلعَظِيمُ * وَمَن يَعصِ ٱللَّهَ وَرَسُولَهُۥ وَيَتَعَدَّ حُدُودَهُۥ يُدخِلهُ نَارًا خَٰلِدا فِيهَا وَلَهُۥ عَذَاب مُّهِين}.
{These are the limits [set by] Allah. Whoever obeys Allah and His Messenger, He will admit him to gardens under which rivers flow, abiding therein forever. That is the supreme triumph. But whoever disobeys Allah and His Messenger and transgresses His limits, He will cause him to enter the Fire, abiding therein forever, and for him there will be a humiliating punishment.}
وأيضاً: ربما خروج عن الفروض المقدرة في كتاب الله، لطروء موت بعض الورثة قبل مورثهم. ثم تتداخل الفروض والأنصباء وينجر ذلك إلىٰ النقصان أو الزيادة أو الجحود في الحقوق المقدرة.
Moreover, some of the prescribed shares may be excluded because some of the inheritors die suddenly before their bequeather. As a result, the prescribed shares and portions will be muddled, leading to increase or decrease or denial of the prescribed rights.
وأيضاً: ما يحصل بين الورثة من التشاحح والبغضاء والفرقة والخصومة، ما كان باعثه القسمة قبل الموت. وأكثر من يُظلم في ذلك الإناث دون الذكور.
Also, rancor, hatred, dissension, and conflict arise between the heirs because of the wrongful division before the death of the inherited person. Females are mostly wronged in such divisions.
إلى غير ذلك من المفاسد، في حين زعم المورِّث أنه يريد المصلحة. ورضي الله عن ابن مسعود عندما قال: «وكم من مريد للخير لن يصيبه».
The list of the resultant evils goes on. Meanwhile, the bequeather claims that he wants nothing but good. May Allah be pleased with Ibn Mas‘ūd, who said: “There are many who intend good but cannot reach it!”
فالواجب الوقوف عند الحد الشرعي ففيه كل الهداية والرحمة {وَإِن تُطِيعُوهُ تَهتَدُواْ}. {وَأَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَ لَعَلَّكُم تُرحَمُونَ}.
So, we are required to observe the Shariah limits, where all guidance and mercy exist. {If you obey him, you will be guided.} {And obey Allah and the Messenger, so that you may be given mercy.}