Zād al-Maʿād - Ibn al-Qayyim - (1/166)

Zād al-MaʿādIbn al-Qayyim

The word “tudāriʾ,” pronounced with a glottal stop, derives from mudāraʾah, meaning opposition to the truth. If the glottal stop is omitted, it derives instead from mudārāh, meaning to ward off opposition in the best manner (1).

He appointed agents and acted as an agent himself, though he appointed agents more often than he acted as one.

He gave presents, accepted them, and reciprocated them. He also gave gifts and received them. When a slave girl had been allotted to Salamah ibn al-Akwaʿ as his share, he said to him: “Give her to me.” Salamah gave her to him, and he exchanged her with the people of Mecca for Muslim captives (2).

He borrowed with and without collateral, borrowed things for use, and made purchases with both immediate and deferred payment.

He gave a specific guarantee on behalf of his Lord concerning certain deeds, so that whoever performed them was covered by that guarantee. He also gave a general guarantee concerning the debts of Muslims who died without leaving enough to repay them: he would assume responsibility for those debts and repay them. It has been said that this ruling applies generally to rulers after him: the ruler guarantees the debts of Muslims who leave insufficient means to repay them, assuming responsibility for them and paying them from the public treasury. Those who hold this view say: just as the ruler inherits from a Muslim who dies without leaving an heir, he likewise pays that Muslim’s debts if he dies without leaving enough to repay them. Similarly, he provides for him during his lifetime if he lacks the means to support himself.

(1) The author’s discussion suggests that the word occurs with a hamza (glottal stop) in the hadith; hence a hamza sign was placed above it at both occurrences in ص, ج, and ع. The correct explanation, however, is that its original form contains a hamza, but it was transmitted in the hadith with the hamza omitted to match yumārī (“disputes”) in sound. See al-Nihāya fī Gharīb al-Hadīth (2/110, 115). (2) Reported by Muslim (1755), with the wording: “Give me the woman.” The author’s wording is closer to that of Ibn Abī Shayba (33921) and Ibn Mājah (2846).

«تدارئ» بالهمز من المدارأة، وهي مدافعة الحق. فإن تُرِك همزُها، صارت من المداراة، وهي المدافعة بالتي هي أحسن (١). ووكَّل وتوكَّل، وكان توكيله أكثر من توكُّله. وأهدى، وقبِل الهدية، وأثاب عليها. ووهب، واتَّهب، فقال لسلمة بن الأكوع، وقد وقع في سهمه جارية: «هَبْها لي»، فوهبها له، ففادى بها من أهل مكة أسارى من المسلمين (٢). واستدان برَهْن، وبغير رهن، واستعار، واشترى بالثمن الحالِّ والمؤجَّل. وضمن ضمانًا خاصًّا على ربِّه على أعمالٍ مَن عمِلها كان مضمونًا له، وضمانًا عامًّا لديون من توفِّي من المسلمين ولم يدَعْ وفاءً: أنها عليه وهو يوفِّيها. وقد قيل: إن هذا الحكم عامٌّ للأئمة بعده، فالسلطان ضامن لديون المسلمين إذا لم يخلِّفوا وفاءً، فإنها عليه يوفِّيها من بيت المال. قالوا: كما يرثه إذا مات ولم يدَعْ وارثًا، فكذلك يقضي عنه دينَه إذا مات ولم يدع وفاءً، وكذلك ينفق عليه في حياته إذا لم يكن له ما يُنفَق عليه.

(١) يفهم من سياق كلام المصنف أن الكلمة وردت بالهمز في الحديث ولذلك وضعت فوقها علامة الهمزة في ص، ج، ع في الموضعين، ولكن الصواب أن أصلها بالهمز، ورويت في الحديث بالتخفيف لمزاوجة «يماري». انظر: «النهاية في غريب الحديث» (٢/ ١١٠، ١١٥). (٢) أخرجه مسلم (١٧٥٥) وفيه: «هب لي المرأة». ولفظ المصنف أشبه بلفظ ابن أبي شيبة (٣٣٩٢١) وابن ماجه (٢٨٤٦).