Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/40)

Al-Siyasa al-Shar'iyyaIbn Taimiya

Chapter

The second category of trusts (1) concerns property. Allah, Exalted is He, says regarding debts: “If one of you entrusts another, then the one who has been entrusted must discharge his trust and fear Allah, his Lord” [al-Baqarah: 283].

This category includes tangible assets as well as private and public debts, such as the return of deposits and property belonging to a partner, a principal, or an investment partner, and property held in guardianship for an orphan or the beneficiaries of an endowment, and the like. It also includes paying debts arising from the price of goods sold, the repayment of loans, women’s dowries, payment for services or usufruct, and the like.

Allah, Exalted is He, says: “Indeed, man was created fretful (19): impatient when evil touches him (20), and withholding when good touches him (21)—except those devoted to prayer (22), those who remain constant in their prayer (23), and those in whose wealth there is a known right (24) for the beggar and the deprived,” down to His words: “and those who faithfully observe their trusts and covenants” [al-Maārij: 19–32]. He, Exalted is He, also says: “We have sent down the Book to you in truth so that you may judge between people according to what Allah has shown you; and do not be an advocate for the treacherous (105)” [al-Nisā’: 105]—that is, do not argue in their defense.

The Prophet, peace and blessings be upon him, said: “Return the trust to the one who entrusted you, and do not betray the one who betrayed you.” It was reported by the compilers of the Sunan collections (2).

(1) Y and B read: “concerning trusts.” (2) The words “Reported by the compilers of the Sunan collections” appear in the base text. The hadith was recorded by Ahmad (3/414), Abu Dawud (3535), al-Tirmidhi (1264), al-Daraqutni (3/35), al-Hakim (2/46), al-Bayhaqi (10/271), and others, through Sharik and Qays ibn al-Rabi, both from Abu Salih, and through al-Harith’s narration from al-Hasan, with both lines of transmission going back to Abu Hurayra. Al-Tirmidhi classified it as *hasan gharīb*, and al-Hakim declared it authentic according to Muslim’s criteria. Ibn Hazm, Ibn al-Qattan, and al-Bayhaqi, however, identified defects in it. Abu Hatim called it *munkar* (denounced). Al-Shafi‘i stated in *al-Umm* (5/104) that hadith specialists do not regard it as established. Ahmad said: “This hadith is invalid; I know of no sound route by which it is transmitted from the Prophet, peace and blessings be upon him.” Ibn Majah said: “It has six routes, all of which are weak.” Ibn al-Jawzi likewise graded it weak through all its routes. See *al-Muhallā* (8/182), *al-Ilal al-Mutanāhiya* (2/593), *al-Badr al-Munīr* (7/297–301), and *al-Maqāsid al-Hasana* (p. 31). It also has corroborating reports from several Companions, including Anas, Abu Umama, and Ubayy ibn Ka‘b. All of them are open to criticism, but al-Sakhawi stated that, taken together, they strengthen the hadith. The words “Reported by the compilers of the Sunan collections” do not appear in F.

فصل القسم الثاني من الأمانات (١): الأموال، كما قال الله ﷾ في الديون: ﴿فَإِنْ أَمِنَ بَعْضُكُمْ بَعْضًا فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ أَمَانَتَهُ وَلْيَتَّقِ اللَّهَ رَبَّهُ﴾ [البقرة: ٢٨٣]. ويدخل في هذا القسم: الأعيان، والديون الخاصة والعامة، مثل رد الودائع، ومال الشريك، والمُوَكِّل، والمضارب، ومال المولَّى من اليتيم وأهل الوقف، ونحو ذلك. وكذلك وفاء الديون من أثمان المبيعات، وبدل القرض، وصَدُقات النساء، وأجور المنافع، ونحو ذلك. وقد قال الله ﷾: ﴿إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (١٩) إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (٢٠) وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (٢١) إِلَّا الْمُصَلِّينَ (٢٢) الَّذِينَ هُمْ عَلَى صَلَاتِهِمْ دَائِمُونَ (٢٣) وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ (٢٤) لِلسَّائِلِ وَالْمَحْرُومِ﴾ إلى قوله: ﴿وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ﴾ [المعارج: ١٩ - ٣٢]، وقوله تعالى: ﴿أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا (١٠٥)﴾ [النساء: ١٠٥]، أي: لا تخاصم عنهم. وقال النبي ﷺ: «أدِّ الأمانة إلى من ائتمنك ولا تخن مَن خانك» رواه أهل «السنن» (٢).

(١) (ي، ب): «في أمانات». (٢) قوله: «رواه أهل السنن» من الأصل. والحديث أخرجه أحمد: (٣/ ٤١٤)، وأبو داود (٣٥٣٥)، والترمذي (١٢٦٤)، والدارقطني: (٣/ ٣٥)، والحاكم: (٢/ ٤٦)، والبيهقي: (١٠/ ٢٧١) وغيرهم من رواية شريك وقيس بن الربيع كلاهما عن أبي صالح، والحارث من رواية الحسن كلاهما عن أبي هريرة. قال الترمذي: حسن غريب، وقال الحاكم: صحيح على شرط مسلم، ولكن قد أعله ابن حزم وكذا ابن القطان والبيهقي. وقال أبو حاتم: إنه منكر، وقال الشافعي في «الأم»: (٥/ ١٠٤): إنه ليس بثابت عند أهله، وقال أحمد: هذا حديث باطل لا أعرفه عن النبي ﷺ من وجه صحيح، وقال ابن ماجه: وله طرق ستة كلها ضعيفة. وضعفه ابن الجوزي من جميع طرقه. انظر «المحلى»: (٨/ ١٨٢)، و «العلل المتناهية»: (٢/ ٥٩٣)، و «البدر المنير»: (٧/ ٢٩٧ - ٣٠١)، و «المقاصد الحسنة» (ص ٣١). وله شواهد من حديث جماعة من الصحابة؛ كأنس وأبي أمامة وأبي بن كعب، وجميعها فيها مقال، لكن قال السخاوي: إنه بانضمامها يقوى الحديث. وقوله: «رواه أهل السنن» ليس في (ف).