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قَالَ الله تَعَالَى : ﴿ إِنَّ اللهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَمَانَاتِ إِلَى أَهْلِهَا ﴾ [ النساء (58)] . سبب نزول هذه الآية : أنَّ النبي أخذ مفتاح الكعبة من عثمان بن طلحة ، وهي عامة في كل الأمانات . وقال ابن عباس وغيره : نزلت في الأمراء وأنْ يؤدوا الأمانة فيما ائتمنهم الله من أمر رعيته . وَقالَ تَعَالَى : ﴿ إِنَّا عَرَضْنَا الأَمَانَةَ عَلَى السَّمَاوَاتِ وَالأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الإنْسَانُ إِنَّهُ كَانَ ظَلُوماً جَهُولاً ﴾ [ الأحزاب (72) ] . قال ابن عباس : الأمانة : الفرائض التي افترضها الله على العباد . وقال الضحاك عن ابن عباس في قوله : ﴿ إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا ... ﴾ قال : فلما عُرضت على آدم ، قال : أي رب وما الأمانة ؟ ! قال : قيل : إنْ أدَّيتها جُزيت ، وإنْ ضيَّعتها عوقبت . قال : أي رب حملتها بما فيها ؟ قال : فما مكث في الحنة إلا قدر ما بين العصر إلى غروب الشمس ، حتى عمل بالمعصية فأُخرجَ منها .
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] وعن أَبي هريرة : أن رَسُول الله قَالَ : « آيةُ المُنافقِ ثلاثٌ : إِذَا حَدَّثَ كَذَبَ ، وَإِذَا وَعدَ أخْلَفَ ، وَإِذَا اؤْتُمِنَ خَانَ » . مُتَّفَقٌ عَلَيهِ . وفي رواية : « وَإِنْ صَامَ وَصَلَّى وَزَعَمَ أنَّهُ مُسْلِمٌ » . الحديث : دليل على أنَّ هذه الخصال من علامات النفاق . وفي حديث عبد الله بن عمرو : « أربعٌ من كُنَّ فيه كان منافقًا خالصًا ، ومَنْ كانت فيه خصلة منهن كانت فيه خصلة من النفاق حتى يدعها ، إذا اؤتُمِنَ خان ، وإذا حدَّث كذب ، وإذا خاصم فجر ، وإذا عاهد غدر » .
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] وعن حذيفة بن اليمان قَالَ : حدثنا رَسُول الله حدِيثَينِ قَدْ رأيْتُ أحَدَهُمَا وأنا أنتظرُ الآخر : حدثنا أن الأمانة نَزلت في جَذرِ قلوبِ الرجال ، ثُمَّ نزل القرآن فعلموا مِنَ القرآن ، وعلِموا من السنةِ . ثُمَّ حدّثنا عن رفع الأمانة ، فَقَالَ : « يَنَامُ الرَّجُلُ النَّوْمَةَ فَتُقْبَضُ الأَمَانَةُ مِنْ قَلْبهِ ، فَيَظَلُّ أثَرُهَا مِثلَ الوَكْتِ ، ثُمَّ يَنَامُ النَّومَةَ فَتُقْبَضُ الأَمَانَةُ مِنْ قَلْبهِ ، فَيَظَلُّ أثَرُهَا مِثلَ أَثَرِ المَجْلِ ، كَجَمْرٍ دَحْرَجْتَهُ عَلَى رِجْلِكَ فَنَفِطَ ، فَتَرَاهُ مُنْتَبراً وَلَيسَ فِيهِ شَيءٌ » ثُمَّ أخَذَ حَصَاةً فَدَحْرَجَهُ عَلَى رِجْلِهِ « فَيُصْبحُ النَّاسُ يَتَبَايعُونَ ، فَلا يَكَادُ أحدٌ يُؤَدّي الأَمَانَةَ حَتَّى يُقَالَ : إنَّ في بَني فُلانٍ رَجُلاً أميناً ، حَتَّى يُقَالَ لِلرَّجُلِ : مَا أجْلَدَهُ ! مَا أَظْرَفَهُ ! مَا أعْقَلَهُ ! وَمَا في قَلْبِهِ مِثْقَالُ حَبَّة مِن خَرْدَل مِنْ إيمَان » . وَلَقدْ أتَى عَلَيَّ زَمَانٌ وَمَا أُبَالِي أيُّكُمْ بَايَعْتُ : لَئن كَانَ مُسْلِماً لَيَرُدَّنَّهُ عليَّ دِينهُ ، وَإنْ كَانَ نَصْرانِيّاً أَوْ يَهُودِياً لَيَرُدَّنَّهُ عَلَيَّ سَاعِيهِ ، وَأَمَّا اليَوْمَ فَمَا كُنْتُ أُبَايعُ مِنْكُمْ إلا فُلاناً وَفُلاناً » . مُتَّفَقٌ عَلَيهِ . قوله : « جَذْرُ » بفتح الجيم وإسكان الذال المعجمة : وَهُوَ أصل الشيء وَ« الوكت » بالتاء المثناة من فوق : الأثر اليسير . وَ« المَجْلُ » بفتح الميم وإسكان الجيم : وَهُوَ تَنَفُّطٌ في اليدِ ونحوها من أثرِ عمل وغيرِهِ . قوله : « مُنْتَبراً » : مرتفِعاً . قوله : « ساعِيهِ » : الوالي عَلَيهِ . يعني : أنَّ الأمانة نزلت في القلوب بالفطرة ، ثم نزل القرآن شفاء من الجهل ، نور على نور ، وقول حذيفة : حدثنا رسول الله حديثين - يعني : في الأمانة - ، وهذا أحدهما . والثاني قوله : ثم حدثنا عن رفع الأمانة ، ولا تقبض الأمانة إلا بسوء العمل . قال الله تعالى : ﴿ إِنَّ اللّهَ لا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنْفُسِهِمْ ﴾ [ الرعد (11) ] .
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-Bukh ri 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.
[202] وعن أَبي خُبيب - بضم الخاء المعجمة - عبد الله بن الزبير رضي الله عنهما ، قَالَ : لَمَّا وَقفَ الزُّبَيْرُ يَوْمَ الجَمَل دَعَانِي فَقُمْتُ إِلَى جَنْبه ، فَقَالَ : يَا بُنَيَّ ، إنَّهُ لا يُقْتَلُ اليَومَ إلا ظَالِمٌ أَوْ مَظْلُومٌ ، وَإنِّي لا أراني إلا سَأُقْتَلُ اليوم مظلوماً ، وإنَّ مِنْ أكبرَ هَمِّي لَدَيْنِي ، أفَتَرَى دَيْننا يُبقي من مالِنا شَيئاً ؟ ثُمَّ قَالَ : يَا بُنَيَّ ، بعْ مَا لَنَا وَاقْضِ دَيْنِي ، وَأوْصَى بِالثُّلُثِ وَثُلُثِهِ لِبَنِيهِ ، يعني لبني عبد الله بن الزبير ثُلُثُ الثُّلُث . قَالَ : فَإنْ فَضَلَ مِنْ مَالِنَا بَعْدَ قَضَاءِ الدَّينِ شَيء فَثُلُثُه لِبَنِيكَ . قَالَ هِشَام : وَكَانَ بَعْضُ وَلَدِ عَبْدِ اللهِ قَدْ وَازى بَعْضَ بَنِي الزُّبَيْرِ خُبيبٍ وَعَبَّادٍ ، وَلهُ يَوْمَئذٍ تِسْعَةُ بَنينَ وَتِسْعُ بَنَات . قَالَ عَبدُ الله : فَجَعلَ يُوصينِي بدَيْنِهِ وَيَقُولُ : يَا بُنَيَّ ، إنْ عَجَزْتَ عَن شَيْءٍ مِنْهُ فَاسْتَعِنْ عَلَيهِ بِمَوْلاَيَ . قَالَ : فَوَاللهِ مَا دَرَيْتُ مَا أرَادَ حَتَّى قُلْتُ : يَا أبَتِ مَنْ مَوْلاَكَ ؟ قَالَ : الله . قَالَ : فَوَاللهِ مَا وَقَعْتُ في كُرْبةٍ مِنْ دَيْنِهِ إلا قُلْتُ : يَا مَوْلَى الزُّبَيْرِ اقْضِ عَنْهُ دَيْنَهُ فَيَقْضِيَهُ . قَالَ : فَقُتِلَ الزُّبَيْرُ وَلَم يَدَعْ دِينَاراً وَلا دِرْهماً إلا أرَضِينَ ، مِنْهَا الغَابَةُ وإحْدَى عَشْرَةَ دَاراً بالمَدِينَةِ ، وَدَارَيْنِ بالبَصْرَةِ ، ودَاراً بالكُوفَةِ ، ودَاراً بمِصْرَ . قَالَ : وَإِنَّمَا كَانَ دَيْنُهُ الَّذِي كَانَ عَلَيهِ أنَّ الرَّجُلَ كَانَ يَأتِيهِ بالمال ، فَيَسْتَودِعُهُ إيَّاهُ ، فَيَقُولُ الزُّبَيْرُ : لا ، وَلَكِنْ هُوَ سَلَفٌ إنِّي أخْشَى عَلَيهِ الضَّيْعَةَ . وَمَا وَليَ إمَارَةً قَطُّ وَلا جِبَايَةً ، ولا خراجاً ، وَلا شَيئاً إلا أنْ يَكُونَ في غَزْوٍ مَعَ رسولِ الله أَوْ مَعَ أَبي بَكْرٍ وَعُمَرَ وَعُثْمَانَ ، قَالَ عَبدُ الله : فَحَسَبْتُ مَا كَانَ عَلَيهِ مِن الدَّيْنِ فَوَجَدْتُهُ ألْفيْ ألْفٍ وَمئَتَي ألْف ! فَلَقِيَ حَكِيمُ بنُ حِزَام عَبْدَ الله بْنَ الزُّبَيْرِ ، فَقَالَ : يَا ابْنَ أخِي ، كَمْ عَلَى أخي مِنَ الدَّيْنِ ؟ فَكَتَمْتُهُ وَقُلْتُ : مِئَةُ ألْف . فَقَالَ حَكيمٌ : واللهِ مَا أرَى أمْوَالَكُمْ تَسَعُ هذِهِ . فَقَالَ عَبْدُ اللهِ : أرَأيْتُكَ إنْ كَانَتْ ألْفَي ألف وَمائَتَيْ ألْف ؟ قَالَ : مَا أرَاكُمْ تُطيقُونَ هَذَا ، فَإنْ عَجَزْتُمْ عَنْ شَيءٍ مِنْهُ فَاسْتَعِينُوا بي . قَالَ : وَكَانَ الزُّبَيرُ قَد اشْتَرَى الغَابَةَ بِسَبْعِينَ ومئة ألف ، فَبَاعَهَا عَبدُ اللهِ بِألْفِ ألْف وَسِتّمِئَةِ ألْف ، ثُمَّ قَامَ فَقَالَ : مَنْ كَانَ لَهُ عَلَى الزُّبَيرِ شَيْء فَلْيُوافِنَا بِالغَابَةِ ، فَأتَاهُ عَبدُ اللهِ بنُ جَعفَر ، وَكَانَ لَهُ عَلَى الزُّبَيرِ أرْبَعمئةِ ألْف ، فَقَالَ لعَبدِ الله : إنْ شِئْتُمْ تَرَكْتُهَا لَكمْ ؟ قَالَ عَبدُ الله : لا ، قَالَ : فَإنْ شِئتُمْ جَعَلْتُمُوهَا فِيمَا تُؤَخِّرُونَ إنْ إخَّرْتُمْ ، فَقَالَ عَبدُ الله : لا ، قَالَ : فَاقْطَعُوا لِي قطْعَةً ، قَالَ عَبدُ الله : لَكَ مِنْ ها هُنَا إِلَى هَا هُنَا . فَبَاعَ عَبدُ اللهِ مِنهَا فَقَضَى عَنْهُ دَينَه وَأوْفَاهُ ، وَبَقِيَ مِنْهَا أرْبَعَةُ أسْهُم وَنِصْفٌ ، فَقَدِمَ عَلَى مُعَاوِيَة وَعنْدَهُ عَمْرُو بْنُ عُثْمَانَ ، وَالمُنْذِرُ بْنُ الزُّبَيْرِ ، وَابْنُ زَمْعَةَ ، فَقَالَ لَهُ مُعَاويَةُ : كَمْ قُوِّمَتِ الغَابَةُ ؟ قَالَ : كُلُّ سَهْم بمئَة ألف ، قَالَ : كَمْ بَقِيَ مِنْهَا ؟ قَالَ : أرْبَعَةُ أسْهُم وَنصْفٌ ، فَقَالَ المُنْذِرُ بْنُ الزُّبَيرِ : قَدْ أخَذْتُ مِنْهَا سَهماً بِمئَةِ ألف ، قَالَ عَمْرُو بْنُ عُثْمَانَ : قَدْ أخَذْتُ مِنْهَا سَهْماً بمئَةِ ألْف . وَقالَ ابْنُ زَمْعَةَ : قَدْ أخَذْتُ سَهْماً بِمئَةِ ألْف ، فَقَالَ مُعَاويَةُ : كَمْ بَقِيَ مِنْهَا ؟ قَالَ : سَهْمٌ ونصْفُ سَهْم ، قَالَ : قَدْ أخَذْتُهُ بخَمْسِينَ وَمئَةِ ألْف . قَالَ : وَبَاعَ عَبدُ الله بْنُ جَعفَر نَصيبهُ مِنْ مَعَاوِيَةَ بستِّمِئَةِ ألْف . فَلَمَّا فَرَغَ ابْنُ الزُّبَيرِ مِنْ قَضَاءِ دَيْنِهِ ، قَالَ بَنُو الزُّبَيرِ : اقسمْ بَينَنَا ميراثَنا ، قَالَ : وَاللهِ لا أقْسِمُ بَيْنَكُمْ حَتَّى أنَادِي بالمَوْسم أرْبَعَ سنينَ : ألا مَنْ كَانَ لَهُ عَلَى الزُّبَيرِ دَيْنٌ فَلْيَأتِنَا فَلْنَقْضِهِ . فَجَعَلَ كُلّ سَنَةٍ يُنَادِي في المَوْسِمِ ، فَلَمَّا مَضَى أرْبَعُ سنينَ قَسَمَ بيْنَهُمْ وَدَفَعَ الثُّلُثَ . وَكَانَ للزُّبَيْرِ أرْبَعُ نِسْوَةٍ ، فَأصَابَ كُلَّ امرَأةٍ ألْفُ ألف وَمِئَتَا ألْف ، فَجَميعُ مَالِه خَمْسُونَ ألف ألْف وَمِئَتَا ألْف . رواه البخاري . في هذا الحديث : دليل على عِظَم الأمانة ، وأنَّ مَن أخذ أموال الناس يريد أداءها أدَّى الله عنه ، وأنَّ مَن استعان بالله أعانه .
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]