Indexed OCR Text

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Translation & Commentary of MISHKATUL MASAABIH
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660
COMMENTARY: The King is said to be Allah's shade on earth. He is so called because
people retire to the shade to get protection. The Kind protects his subjects from hardship
and oppression. Also, sometimes the word shade stands for 'protection and support.'
The words (an js) Allah's shade, denote the greatness of the shade and its blessings relative
to other shades. It is like (al __ ) Bayt Allah - Allah's House. This House is greater and
more blessed than other houses. It indicates that the particular shade, meaning King is not
like other shades. Rather, it is more glorious and exclusive because the King is Allah's
caliph (deputy) on earth.
THE HIGHEST RANK WILL BELONG, TO. A'MILD AND JUST RULER.
(٣٧١٩) وَعَنْ عُمَرَ بُنِ الْخُطَابٍ قَالَ قَالَ تَسْوُلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِثَّ أَفْقَلَ عِبَادِ اللَّهِ عِنْدَ اللَّهِ
مَنْزِلَةً يَومَ القِيَامَةِ إِمَامْ عَادِلْ رَفِيْقُ وَإَِّ شَرَّ النَّاسِ عِنْدَ اللَّهِ مَنْزِلَةٌ يَوْمَ الْقِيَامَةِ إِمَامٌ جَائِرٌ خَرِقُ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Umar ibn Khattab .3719
said, "Surely, the most excellent of Allah's slaves in Allah's sight on the day of
resurrection will be a just and a soft-hearted ruler. And, indeed, the worst of all people
in Allah's sight on the day of resurrection will be a brutal and intolerant ruler."1
TO FRIGHTEN A MUSLIM IS PUNISHABLE OFFENCE.
(٣٧٢٠) وَعَنْ عَبْدِاللّهِ بْنِ عَمْرٍ وقَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ نَظَرَ إِلى أَخِيُهِ نَظُرَةُّ ◌ُخِيُفُه
آَخَافَهُ اللَّهُ يَوْمَ الْقِيَامَةِ -رَوَى الْآَحَادِيْثَ الْأَرْبَعَةَ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيمَانِ وَقَالَ فِي حَدِيثِ یخی هذا
مُنْقَظِهُ وَڕِوَايَتُه ضَعِيفٌ۔
صلى الله عليه وسلم said that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .3720
said, "He who looks at his brother with a look that frightens will be frightened by
Allah on the day of resurrection."2
COMMENTARY: If merely frightening a Muslim is punishable on the day of resurrection
then what will happen to one who oppresses a Muslim?
BETTER TO CORRECT YOURSELVES THAN CURSE RULERS
(٣٧٢١) وَعَنْ أَبِىِ الذَّرْدَاءَ قَالَ قَالَ بَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إَِّّ اللَّهَ تَعَالِى يَقُوْلُ أَنَّا اللّهُ لَا إِلهَ إِلَّا
أَنَا مَالِكُ الْمُلُوكِ وَ مَلِكُ الْمُلُوثِ قُلُوبُ الْمُلُوكِ فِي يَدِى وَ إِثَّ الْعِبَادَ إِذَا أَطَاعُونِيْ حَوَّلْتُ قُلُوبَ
مُلُوكِهِمْ عَلَيْهِمْ بِالرَّحْمَةِ وَالرَّأْفَةِ وَإِنَّ الْعِبَادَ إِذَا عَقَوْنِى حَوَّلْتُ قَلُوبَهُمُ بِالسَّخْطَةِ وَالنِّقْمَةِ فَسَامُوهُمُ
◌ُوْءِ الْعَذَابِ فَلَا تَشْغِلُوا أَنْفُسَكُمُ بِالدُّعَاء عَلَى الْمُلُوكِ وَلكِنِّ اشْخِلُوا أَنْفُسَكُمْ بِالذِّكْرِ والتَّفَرُِّ كَ
اكْفِيَكُمْ مُلُوكَكُمُ ـ رَوَاهُ أَبُو نُعَيرٍ فِي الْحِلْیُةِ۔
3721. Sayyiduna Abu Darda رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said.
"Surely, Allah, the Exalted, says, 'I am Allah. There is no God but I, Master of Kings,
and King of Kings. The hearts of the Kings are in My hand. When the slaves
1 Bayhaqi in Shaabul Eeman # 7371-7370.
2 Bayhaqi in Shuabul Eeman # 7468.

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(creatures) obey Me, I turn the heatrs of their Kings toward them with merecy and
Mildness. But, when the slaves disobey Me, I turn their hearts against them with
anger and vengean so they punish them with a terrible punishment. So, do not
occupy yourself with praying against the Kings, but occupy yourself in dhikr
(remembrance of Me) and humble petition that I may preserve you from your Kings'1
COMMENTARY: This hadith says that the way the rulers treat their subjects depends
inwardly on the deeds and manners of the masses. If they are righteous then even an
unjust ruler turns just, mild and kind to them. But if they are wicked and disobedient to
Allah, then even a just and kind ruler treats them harshly.
Therefore, instead of blaming the ruler and cursing him, the masses must turn to Allah,
repent for their bad deeds and seek Allah's forgiveness. They must plead to him with
humility and mould their deeds and affairs strictly according to the commands of Allah
and His Messenger so that His mercy embraces them and He turns their ruler toward them
in justice and kindness.
CHAPTER - II
RULERS MUST FACILITATE THINGS AS WAJIB
(OBLIGATORY)
بَابُ مَا عَلَى الؤُالَاةِ مِنَ التَّيْسِيْرِ
The previous chapter prescribed on the subjects obedience to their rulers. This calls on the
rulers to make things easy for their subjects.
SECTION I
اَلْفَضْلُ الْأَوَلُ
RULERS MUST BE CONSIDERATE
(٣٧٢٢) عَنْ آَبٍ مُوسى قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا بَعَثَ أَحَدًّا مِنْ أَصْحَابِهِ فِى بَعْضِ آمْرِه
قَالَ بَشِّرُوْا وَلَّا تُنَفِّرُ وا وَيَسِّرُوا وَلَّا تُعَشِّرُوْا - (متفق عليه)
3722. Sayyiduna Abu Musa رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
to whichever of his Sahabahus a >, whom he sent to oversee some of his affairs
(like taking over as governor of a place), "Give them good tidings and do not
frighten them. And make things easy. Do not make things difficult2
(٣٧٢٣) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَسْرُوْا وَلَا تُمَسِّرُوا وَسَكِّنُوْا وَلَا تُنَفِرُوا۔
(متفق عليه)
3723. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said (to his
governors and revenue collectors),"Make things easy (for the people). Do not put
them to difficulty. Let them be serene (by conveying to them glad-tidings of
Allah's blessings) and do not frighten them (much, of Allah's punishment causing
them to dislike and disobey).3
1 Abu Nu'aym in Hilyatul Awliya 2-389.
2 Muslim # 6-1732, Abu Dawud # 4835, Musnad Ahmad 4. 399. (Bukhari # 69 from Anas al(+)
«similar.)
3 Bukhari # 6125, Muslim # 8-1724,Musnad Ahmad 3-131.

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(٣٧٢٤) وَعَنْ آَبٍ بُرُدَةً قَالَ بَعَثَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَدَّهُ أَبَا مُؤْسى وَمُعَاذًا إِلَى الْيَّمَنِ فَقَالَ يَسِّرًا وَلَّا
تُعَشِّرَاوَ بَشْرًا وَلَّا تُنَفِّرًا وَتَطَا وَعَا وَلَّا تَخْتَلِفَا- (متفق عليه)
3724. Sayyiduna Abu Burdah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم sent his
grandfather, abu Musa رضى الله عنه (Ash'ari) and Mu'adh رضى الله عنه to Yemen, saying to
them, "Make things easy and do not make them difficult. Give glad tidings and do
not frighten. Be united (compliant with one another) and do not disagree.1
COMMENTARY: The narrator's name should be Ibn Abu Burdah. Abu Burdah san+
was the son of Abu Musaرضى الله عنه .Ibn Abu Burdah رضى الله عنه who narrated this hadith was
رضى الله His other brothers who narrated ahadith from their father, Abu Burdah.رضى الله عنه sa'eed
Bukhari has the name of saeed ibn Abu Burdah رضى الله عنه were Abdullah, Yusuf and Bilal عنه
that the رضى الله عنه as the narrator of this hadith. He heard from his father abu Burdah رضى الله عنه
.رضى الله عنه and Mu'adh ,رضى الله عنهProphet had sent to Yemen his father, Abu Musa
DECEITFUL WILL BE DISGRACED
(٣٧٢٥) وَعَنِ ابْنِ عُمَّرَ أَكَّ رَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ الغَادِرَ يُنْصَبُ لَهُ لِوَالْيَوْمَ القِيَامَةِ
فَيُقَالُ هَذِهٍ غَدْرَةُ فُلَانٍ بُنِ فُلانٍ - (متفق عليه)
3725. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"On the day of resurrection, the deceitful man will have a standard set up for him
(to disgrace him). An announcement will be made, "This is the (sign of ) deceit of
so-and-so son of so-and-so.2
(٣٧٢٦) وَعَنْ آَنَسٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِكُلِّ غَادِرٍ لِوَالْ يَوْمَ القِيَامَةِ يُعْرَفُ بِهِ- (متفق عليه)
3726. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, "On the day of
resurrection everydeceitful person will have a standard. He will be recognized by it.3
(٣٧٢٧) وَعَنْ أَبٍ سَعَيْدٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِكُلِّ غَادِرٍ لِوَالْ عِنْدَ إِسْتِهِ يَوْمَ الْقِيَامَةِ وَفِيْ رِوَايَةٍلِكُلِّ
غَادِرٍ لِوَالْ يَوْمَ الْقِيَامَةِ يُرْ فَهُ لَهُ بِقَدْرٍ غَدُرِهِ أَلَّا وَلَّا غَادِرَ أَعْظَمُ غَدْرًا مِنْ آمِیُرِ عَامَّةٍ-(رواه مسلم)
3727. Sayyiduna Abu Saeed رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, "On the
day of resurrection, every deceitful person will have a standard set up near his anus."
According to another version: "On the day of resurrection, every deceitful person
will have a standard set up aloft for him commensurate with the amount of deceit he
committed. Know! None is more deceitful than (a deceitful) leader of a people.4
1 Bukhari # 6124, Muslim # 1723, Musnad Ahmad 4-412.
2 Bukhari # 6178, Muslim # 10-1735, Tirmidhi # 1581, Abu Dawud # 2756, Ibn Majah # 2872, Darimi #
2542, Musnad Ahmad 1-411.
3 Bukhari # 3186, Muslim # 14-1737, Musnad Ahmad 3-270.
4 Muslim # 15-1738.

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SECTION II
الفَضلُالثّانِی
WARNING TO RULERS WHO DO NOT SATISFY NEEDS OF THEIR SUBJECTS
(٣٧٢٨) عَنْ عَمْرٍ وبْنِ مُرَّةَ أَنَّهُ قَالَ لِمُعَاوِيَّةً سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ وَلَّهُ اللّهُ
شَيْئًا مِنْ أَهْرِ الْمُسْلِمِيْنَ فَاحْتَجَبَ دُوْنَ حَاجَتِهِمْ وَخَلَّتِهِمْ وَذَقْرِ هِمْ إِحْتَجَبَ اللَّهُدُوْكَ حَاجَتِهِ وَخَلَّتِهِ
وَذَقْرِهِ فَجَعَلَ مُعَاوِيَةُ رَجُلًا عَلَى حَوائِجِ النَّاسِ - رَوَاهُ أَبُوْدَا ؤدَ وَالتِّزْ مِذِىُّ - وَفِيْ رِوَايَةٍ لَهُ وَلِاَ حُمَدَ أَغْلَقَ اللهُ
لَهُ أَبْوَابَ السَّمَاءِدُوْنَ خَلَّتِهِ وَحَاجَتِهِ وَمَسْكِّنَتِهِ
3728. Sayyiduna Amr ibn Murrah رضى الله عنه reported his saying to Mu'awiyah رضى الله عنه"I
had heard Allah's Messenger صلى الله عليه وسلم say that if Allah puts someone in authority
over some affairs of the Muslims but he shuts his door from redressing their need,
helplessness and poverty then Allah will turn away from redressing his need,
helplessness and poverty." On that Mu'awiyah placed a man to look after the needs
of the People.1
According to a version: "Allah will shut the gates of heaven on his helplessness,
needs and poverty."2
SECTION III
الفَصلُ الثَّالِثُ
RULER WHO SHUTS HIS GATES WILL FIND GATES OF DIVINE MERCY SHUT
(٣٧٢٩) عَنْ أَبِ الشَمَّاحِ الْأَزْدِيِّ عَنِ ابْنِ عَّ لَهُ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ آَلى مُعَاوِيَةً فَدَخَلَ
عَلَيْهِ فَقَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ وَلِّ مِنْ أَهْرِ النَّاسِ شَيْئًّا تُؤَّ أَغْلَقَ بَابَهُ دُوُنَّ
الْمُسْلِمِيْنَ آوِ الْمَظْلُؤْمِ أَوْذِى الْحَاجَةِ أَغْلَقَ اللَّهُ دُوْنَّهُ أَبْوَابَ رَحْمَتِهِ عِنْدَ حَاجَتِهِ وَفَقْرِهِ أَفْقَرَ مَا يَكُوهُ إِلَيْهِ
3729. Sayyiduna Abu Shammakh Azdi رضى الله عنه reported that one of his paternal
cousins who was a sahabi رضى الله عنه of the Prophet صلى الله عليه وسلم said that he visited
Mu'awiyah رضى الله عنه. He met him and said to him that he had heard Allah's
Messenger صلى الله عليه وسلم say, "He who is placed in some authority over the people and
shuts his gate against the Muslims, or the oppressed, or a needy person(denying
them their need),will find that Allah will shut against him the gates of His Mercy
when he in need or in poverty, howsoever much he may be in need of Him."3
UMAR'S رضى الله عنه ADVICE TO HIS GOVERNORS
(٣٧٣٠) وَعَنُ مُمَرَ بْنِ الْخُطَّابٍ أَنَّهُ كَانَ إِذَا بَعَثَ حُمَّالَهُ شَرَطَ عَلَيْهِمْ آَنْ لَاتَرْكَبُوا بِرُذُوْنًّا وَلَا تَاهُوْا
نَقِيَّاوَلَا تَلْبَسُوارَقِيْقًّا وَلَّا تُغْلِقُوا آبْوَابَكُمْ دُونَ خَوَائِجِ النَّاسِ فَإِنْ فَعَلْتُمْ شَيْئًا مِنْ ذَلِكَ فَقَد حَلَّكُ
بِكُمُ الْعُقُوبَةُ ثُمَّ يُشَيِّعُهُمْ رَوَاهُمَا الْبَيْهَِىُّ فِيْ شُعَبِ الْإِئْمَانٍ.
1 Abu Dawud # 2948.
2 Tirmidhi # 332(1337), Musnad Ahmad 4. 231.
3 Bayhaqi in Shu'ab ul-Eeman # 7384.

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3730. Sayyiduna Umar ibn Khattab us an +, is reported to have stipulated on his
governors when he sent them (to their assignments) that:
They should not ride Turkish horses, eat white bread, wear fine clothing, or shut
their gates against the needs of the people.
He warned them that if they did any of these things, then they would be liable to
punishment. After that (having given these instructions,) he walked with them
some distance.1
COMMENTARY: He forbade them to ride Turkish horses that they might not be arrogant.
On this basis, it is more proper not to ride the Arabian horses which are of a high breed.
Teebi usd+, said that the governors were disallowed those things because they smacked
of arrogance.
CHAPTER - III
CONDUCTING THE OFFICE OF THE QADI
(JUDGE) & FEAR OF IT
بَابُ العَمَلِ فِى الْقَضَاءِ وَالْخَوْفِ مِنْهُ
We had stated in the introductory passages of this book XVII (office of the commander & of
the Qadi) that the pivot of Islamic manner of government are the head of state and the qadi
and in the previous two chapters, matters concerning the ruler were treated.
In this chapter, we shall deal with the office of the judge. We shall mention:
(i)
The judge must rely merely on the Islamic code of law which is drived from
the book and the sunnah (Prophet's صلى الله عليه وسلم practice), and his ijtihad as his
guide. His decision should not contravence these sources of Islamic law.
(ii)
This office is so very high and significant that not everyone should try to attain
it. Rather, as far as possible, one must try to avoid taking this responsibility
and must be fearful of holding it.
SECTION I
اَلْفَضْلُ الْأَوَّلُ
JUDGEMENT NOT WHEN ANGRY
(٣٧٣١) عَنْ آتِيْ بَكْرَةَ قَالَ سَمِعْتُ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا يَقْضِيَنَّ حَكِّهْ بَيْنَ اثْنَيْنٍ وَهُوَ
غَضْبَاكُ - (متفق عليه)
صلى الله عليه narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Abu Bakrah .3731
, say, "A judge must not give judgement between two people when he is angry."2
COMMENTARY: When a person is angry, he loses ability to ponder and decide. So, he
cannot pass a fair judgement. Also, no judgement may be passed when it is very cold or
very hot, when one is hungry or thirsty and when one is ill. Any judgement given in such
condition will be implemented with dislike.
JUDGE MAY RESORT TO IJTIHAD
(٣٧٣٢) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ ووَآَبٍ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا حَكَّمَ الْحَاكِمُ
1 Bayhaqi Shu'ab ul-Eeman # 7394.
2 Bukhari # 7258, Muslim # 16-1717, Tirmidhi # 1334, Nasai # 5421, Ibn Majah # 2316, Majah Ahmad 5-36.

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فَاجْتَهَد وَأَصَابَ فَلَهُ أَجْرَانِ وَإِذَا حَكَّمَ فَاجْتَهَدَ وَاخْطَأَ فَلَهُ أَجُرٌ وَاحِدٌ- (متفق عليه)
3732. Sayyiduna Abdullah ibn Amr رضى الله عنه and Abu Hurayrah رضى الله عنه narrated that
Allah's Messenger ,,le ano said, "When a ruler (or judge) passess judgement and
resorts to ijtihad (pondering deeply over the case) and is correct( in making it), he will
get two rewards (one for his ijtihad and the other for the correct decision). And, when
he passess judgement having resorted fo ijtihad but is wrong, he will get one reward."1
COMMENTARY: When a judge finds no answer to the case before him in the Book and
Sunnah (Prophet's yle àn Lo practice) or in fiqh (Islamic jurisprudence), he may make an
ijtihad by pondering over the Book and Sunnah (Prophet's صلى الله عليه وسلم practice) and parallel
rulings in similar cases and in the books of fiqh (Islamic jurisprudence). His judgement will
be regarded as correct in law, but in terms of the hereafter, there are two possibilities. If his
judgement is correct by the Book and Sunnah (Prophet's ,e ano practice) then he gets a
dual reward and, if it is wrong, he nevertheless gets one reward for trying honestly. So, a
mujtahid is liable to err, but he gets a reward anyaway.
Mulla Ali Qari ales, said that if a ruling is not found in the regular texts or precedent then
one may resort to qiyas (analogy). It is like finding out the qiblah. When one has no means
to find it out, one may make an assumption to the best of one's ability before offering salah
. (prayer). His effort will be deemed to have produced a correct result even if he did not face
the qiblah in fact.
. SECTION II
الفضلُ الثَّانِى
OFFICE OF QADI IS A TRIAL
(٣٧٣٣) عَنْ أَيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ جُعِلَ قَاضِيًّا بَيْنَ النَّاسِ فَقَّدُ ذُبِعَ بِغَيْرِ
سگِّئْنٍ-(رواه أحمد والترمذى وابو داود وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3733
said, "He who has been made a judge over the people has indeed been slaughtered
without a Knife."2
COMMENTARY: He is slaughtered because he is ruined mentally and spiritually. A judge
is always upset and in agony. He is ill without medicine and is worried about spoiling his
hereafter. If anyone is killed with a Knife that is painful for a moment while a judge's pain
is for a lifetime.
DO NOT ASPIRE TO BE A QADI
(٣٧٣٤) وَعَنُ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنِ ابْتَنَى الْقَضَاءَ وَسَأَلَ وُكِّلَ إِلَى نَفْسِهِ وَمَنْ أُكْرِة
عَلَيْهِ أَنْزَلَ اللهُ عَلَيْهِ مَلَكًا يُسَدِّدُه- (رواه الترمذى ابوداود وابن ماجة)
3734. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "He
who craves for the office of a judge and applies for it (to the authority, and gets it),
then it will be entrusted to him (to, sort out his problems). But, if anyone is
1 Bukhari # 7352, Muslim # 15-1716, Tirmidhi # 1336, Nasai # 5381.
2 Tirmidhi # 1332, Abu Dawud # 3571, Ibn Majah # 3208, Musnad Ahmad 2. 230.

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compelled to accept it (without his craving for it) then Allah sends down an angel
who directs him to the right course (in running it)."1
JUDGES OF PARADISE AND OF HELL
(٣٧٣٥) وَعَنُّ بُرَيْدَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْقُضَاءُ ثَلَاثَةٌ وَاحِدْ فِي الْجَنَّةِ وَاثْنَانٍ فِى
النَّارِ فَأَمَّا الَّذِى فِي الْجُنَّةِ فَرَجُلُ عَرَقَ الْحَقّ فَقَفَى بِهِ وَرَجُلْ عَرَفَ الْحُقَّ فَجَارَفِى الْحُكُمِ فَهُوَ فِي النَّارِ وَرَجُلْ
قَضِى لِلنَّاسِ عَلَى جَهْلٍ فَهُوَ فِ النَّارِ- (رواه ابوداؤد وابن ماجة)
3735. Sayyiduna Buraydah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Judges are of three Kinds. One of these Kinds comprises those who will be
admitted to paradise and two Kinds are made up of those who will be consigned to
hell. As for the one who will enter paradise, he is the man who knows what is right
and gives judgement on that basis. And the man who knows (the truth and) what is
right yet transgresses in his judgement will be sent to hell. And, so a man who gives
judgement to the people though he is ignorant will be sent to hell."2
(٣٧٣٦) وَعَنْ آَنِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ طَلَبَ قَضَاء الْمُسْلِمِيْنَّ حَتّىَ يَنَّالَهُ ثُمَّ
غَلَبَ عَدُلُهُ جَوْرَه فَلَهُ الْجُنَّةُ وَمَنْ غَلَبَ جَوْرُهُ عَدُلَهُ فَلَهُ النَّارُ-(رواه ابوداؤد)
3736. Sayyiduna abu Hurayrah s & +) narrated that Allah's Messenger said, "If
anyone seeks the office of judge over the Muslims so that he gets it and his justice
overwhelmns his injustice (and tyranny), then he will go to paradise. But, if
anyone's injustice dominates his justice then he will go to hell."3
COMMENTARY: The apparent meaning is that both these Kinds of judges will dispense
both justice and
Injustice. Since their fate will be decided according to what overwhelms, the one whose
justice prevails will go to paradise. If he is move unjust in giving judgement than just, then
he will go to hell. In both cases, there is predominance of one trait over the other.
QIYAS AND IJTIHAD ARE ALLOWED
(٣٧٣٧) وَعَنْ مُعَاذِ بْنِ جَبَلٍ أَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمَّا بَعَقَهُ إِلَى الْيَمَنِ قَالَ كَيْفَ تَقْضِى إِذَا
عَرَضَ لَكَ قَضَاءٌ؟ قَالَ أَقْضِى بِكِتَابِ اللّهِ قَالَ فَإِنْ لَمْ تَجِدْ فِ كِتَابِ اللَّهِ قَالَ قَبِئَةٍ رَسُوْلِ اللَّهِ صَلَى اللهُ
عَلَيْهِ وَسَلَّمَ قَالَ فَإِنْ لَمْ تَجِدُ فِيْ سُنَّةٍ رَسُوْلِ اللَّهِ قَالَ أَجْتَهِدُ رَائِئْ وَلَا أَلُوْقَالَ فَضَرَبَ رَسُولُ اللَّهِ صَلَّى
اللّهُ عَلَيْهِ وَسَلَّمَ عَلى صَدْرِهِ وَقَالَ الْحَمْدُ لِلّهِ الَّذِئْ وَقَّقَ رَسُوْلَ رَسُوْلِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِمَا يَرْضُی پٍ﴾
رَسُولُ اللهِ- (رواه الترمذى وابوداؤد والدارمى)
صلى narrated that when Allah's Messenger رضى الله عنه Sayyiduna Mu'adh ibn Jabal .3737
1 Tirmidhi # 1324, Abu Dawud # 3578, Ibn Majah # 2309.
2 Tirmidhi # 1322, Abu Dawud # 2573, Ibu Majah # 2315.
3 abu Dawud # 3575.

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Ale & sent him to Yemen (as a judge and ruler), he asked him, "How will you
judge when a ease is brought to you?" He said, "I shall decide according to Allah's
Book." He asked, "And if you do not find an answer in Allah's Book? He said,
"Then I will follow the sunnah (Prophet's صلى الله عليه وسلم practice) of Allah's
Messenger,, ale at .. " He asked, "And if you find no answer in the sunnah
(Prophet's صلى الله عليه وسلم practice) of Allah's Messenger صلى الله عليه وسلم ." He said, "I shall
use my opinion and make ijtihad and not lag behind in it." So, Allah's
Messenger, Luleå patted him on his breast and said, "Praise belongs to Allah
who has made the messenger of the Messenger of Allah consistent with what
pleases him."1
COMMENTARY: He said that he would deduce from the relevant rulings and similar
cases and laws in the Quran and the Sunnah (Prophet's صلى اللهعليهوسلم practice).
Mazhar also explained the hadith in the same way. The imams, who are mujtahids have
deduced many judgements on qiyas. However, they have differed on its application and
recourse to it. For example, Imam Shafi'I compares interest on barter of wheat for wheat to
interest on watermelon for watermelon because both are eatables. Imam Abu Hanifah à+,
As compares wheat for wheat to lime for lime, both being weighable commodities. Interest is
forbidden in any case (when more of same commodity is exchanged for less of it).
In short, this hadith is a strong evidence that qiyas and ijtihad are allowed and lawful. It
rejects the zawahir (ghayr muqallidin) who reject qiyas and ijtihad.
AFTER PLAINTIFF DEFENDANT MUST BE HEARD TOO
(٣٧٣٨) وَعَنْ عَلِيٍّ قَالَ بَعَثَّنِيْ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِلَى الْيَّمَنِ قَاضِيًّا فَقُلْتُ يَا رَسُولَ اللّهِ تُرْسِلُنِيْ
وَأَنَا حَدِيْثُ السِّنِّ وَلَا عِلْمَ لِيُ بِالْقَضَاءِ فَقَالَ إِنَّ اللّهُ سَيَهْدِىُ قَلْبَكَ وَيُثَّبِّثُ لِسَانِكَ إِذَا تَقَّاضِى إِلَيْكَ
رَجُلَانٍ فَلَاتَقْضِّ لِلْدَوَلِ حَتَّى تَسْمَةَ كَلَامَ الْآخَرِ فَإِنَّهِ أَحْرِى أَنْ يَتَبَّنَّ لَكَ الْقَضَاءُ قَالَ فَمَاشَكَّكُتُ
فِي قَضَاءٍ بَعْدُ رَوَاهُ التِّرْ مِذِىُّ وَأَبُوْدَا ودَ وَابْنُ مَاجَةً وَسَتَذْكُرُ حَدِيْثَ أُمِّ سَلَمَةً إِنَّمَا اقْفِئْ بَيْنَكُمُ پرَأٍ فِيْ بَابٍ
اْأَقْضِيَةِ وَالشَّهَادَاتِ إِنْ شَاءَ اللهُ تَعَالى-(رواه الترمذى وابوداود وابن ماجة)
3738. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم decided to
send him to Yemen as a qadi, so he submitted, "O Messenger of Allah, you send me
while I am young and do not possess (enough) knowledge of the office of qadi." He
said, "Surely, Allah will guide your heart (to rectitude) and cause your tongue to be
true (in making judgement)." (Then he gave him instructions, saying) "When two
men bring to you their case, do not decide in favour of the first (the plaintiff) till
you have heard the argument of the second (the defendant), for this will help you
arrive at a correct decision."
He narrated (further), "After that I (followed) his instructions and) did not have any
doubt (or hesitation) in deciding (a case before me)."2
وَسَتَذْكُرُ حَدِيْثَ أُمّ سَلَّمَةَ إِنَّمَا أَقْفِى بَيْتَكُمُ بَرِأَبِيٍ فِيْ بَابٍ الْأَقْضِيَّةَ وَالشَّهَادَاتِ إِنْ شَاءَ اللهُ تَعَالى
1 Tirmidhi # 1327(1332), Abu Dawud # 3592, Musnad Ahmad 5-230, Darimi # 168.
2 Tirmidhi # 1331, Abu Dawud # 3581, IBn Majah # 231, Musnad Ahmad 1-83

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And we shall reproduce the hadith of Sayyidah Umm Salamah 3770#) رضى الله عنها) in
the chapter about cases and testimonies (Chapter V).
,
SECTION III
اَلْفَصلُ الثَّالِثُ
THE FATE OF A TYRANT
(٣٧٣٩) عَنْ عَبْدِ اللَّهِ بْنِ مَسْئُوْرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ حَاكٍِ تَحْكُمُ بَيْنَّ النَّاسِ إِلَّا
جَاءَ يَومَ القِيَامَةِ وَ مَلَكْ أَخِذْ بِقَفَاهُ ثُؤَّ يَرْفَهُ رَاسَه إِلَى السَّمَاءِ فَإِنْ قَالَ الْقِهِ اَلْقَاهُ فِيْ مَهْوَاةٍ أَرْبَعِيْنَ
خَّرِيُفًا- (رواه أحمد وابن ماجة والبيهقي في شعب الإيمان)
صلى الله عليه narrated that Allah's Messenger رضى اله عنه Sayyiduna Abdullah ibn Mas'ud .3739
, said, "Every ruler who rules and judges among the people will be brought on the
day of resurrection (to the presence of the Judge of Judges and the Ruler of rulers), an
angel holding his nape. The angel will raise his head to heaven (anticipating a
command). If He commands, "Throw him down (in hell)," the he will throw him into
a pit (that is) deep (to a distance covered in forty autumns (years)."1
COMMENTARY: The words forty autumns deep mean that the pit is like a bottomless pit
but they do not determine the time taken to traverse it.
This command will be given for an oppressor and a cruel ruler. The just ruler will be sent
to paradise, as we read against the hadith of Abu Umamah sul>> (#3714).
(٣٧٤٠) وَعَنُ عَائِشَةً عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَيَأْتِيَّ عَلَى الْقَاضِىِ الْعَدُلِ يَوْمُ الْقِيَامَةِ يَتَمَّنَّى
أَنَّهُ لَمْ يَقْضِ بَيْنَ اثْنَيْنِ فِي تَمْرَةٍ قٌَ۔(رواه احمد)
3740. Sayyidah Ayshah !رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"Indeed, there will arise a deep longing to the just judge on the day of resurrection
that he had never had to pass judgement between two people even a piece of date."2
JUST RULER HAS ALLAH'S SUPPORT
(٣٧٤١) وَعَنْ عَبْدِ اللَّهِ بْنِ آَبٍ أَوْفِى قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ اللّهَ مَعَ القَاضِىِّ مَالَمْ يَجُرُ
فَإِذَا جَارَ تَخَلَّى عَنْهُ وَلَزِمَهُ الشَّيْطَانُ - رَوَاءُ التِّرْ مِذِىُّ وَابْنُ مَاجَةً وَفِيْ رِوَايَةٍ فَإِذَا جَارَ وَكِلَه إِلى تُقْسِهِ
3741. Sayyiduna Abdullah ibn Abu Awfa رضى الله عنه narrated that Allah's Messenger
said, "Indeed, Allah is with the judge till he does not wrong (and be صلى الله عليه وسلم
unjust and he has Allah's support and enablement till then). But when he wrongs
(and becomes unjust). He departs from him and the devil sticks to him."
According to another version: "When he wrongs (and is unjust), He entrusts him to
his own self."3
(٣٧٤٢) وَعَنْ سَعِيْدٍ بُنِ الْمُسَيَّبِ آَّ مُسْلِمًا وَيَهُودِيًّا اخْتَصَمَا إِلَى عُمَرَ فَرَأَى الْحُقَّ لِلْتَّهُودِيِّ فَقَضَى لَه ◌ُمَرُ پِه
1 Ibn Majah # 2311, Musnad Ahmad 1-430, Bayhaqi in Shuab-ul-Eeman # 7533.
2 Tirmidhi # 1330.
3 Ibn Majah # 2312.

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فَقَالَ لَهُ الْتُهُودِىُّ وَاللّهِ لَقَدْ فَقَيْتَ بِالْحُقِّ فَضَربَهُ عُمَرُ بِالدِّرَّةِ وَقَالَ وَمَا يُدُرِيُكَ فَقَالَ الْتَّهُؤْدِىُّ وَاللّهِ إِنَّا
تَجِدُ فِي التَّوْرَاةِ أَنَّهُ لَيْسَ قَاضٍ يَقْضِى بِالْحُقِّ إِلَّ كَانَ عَنْ يَمِيْنِهِ مَلَكْ وَعَنُ شِمَالِهِ مَلَكْ يُسَدِّدَانِهِ وَيُوَفِقَانِهِ
لِلْحَقِّ مَا دَامَـ مَعَ الْحُقِّ فَإِذَا تَرَكَ الْحُقَى عَرْ جَاوَتَرَ كَاهـ (رواه مالك)
3742. Sayyiduna Saeed ibn Musayyab رضى الله عنه narrated that a Muslim and a Jew
brought a dispute (in which they were involved) before Umar رضى الله عنه. He (heard
them and) found that the Jew was justified, so he pronounced judgement in his
favour. The Jew said to him, "By Allah, indeed, you judged justly." On that, Umar
beat him with his whip and asked him, "How do you know it?" The Jew said, "By
Allah, we do find in Torah that every judge who decides justly has an angel to his
right and an angel to his left. They guide and urge him to that which is (right and)
just till he sticks to the right. When he abondons the right they ascend (to the
heaven) and leave him (to himself)."1
COMMENTARY: A question arises why did Umar usd+, beat the Jew when he described
his judgement as fair. Another question is how is the Jew's reply compatible with Umar's
question, "How do you know it?"
The first answer is that he did not beat him angrily but struck him mildly with a good nature.
The second answer is that the Jew knew that he was right, so if Umar ue an ~>, was not just,
he would have favoured the Muslim, and been unjust.
DID NOT ACCEPT OFFICE OF JUDGE
(٣٧٤٣ -٣٧٤٤) وَعَنِ ابْنِ مَوْهَبٍ أَثَّ عُثْمَاكَ بْنَ عَقَّاتَ قَالَ لِاِبْنِ عُمَرَ اقْضِ بَيْنَ النَّاسِ قَالَ
آوَتُعَافِيَّنِيْ يَا آَمِيُرَ الْمُؤْمِنِيْنَ قَالَ وَمَاتَكُرَهُ مِنْ ذُلِكَ وَقَّدُ كَانَ أَبُكَ يَقْضِى قَالَ لَآَبِّحْ سَمِعْتُ رَسُولَ اللَّهِ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ كَانَ قَاضِيًّا فَقَفَى بِالْعَدْلِ فَبِالأُخْرِيٍ آْ يَنْقَلِبَ مِنْهُ كَفَافًا فَمَارَاجَعَهُ بَعْدٌ
: ذُلِكَ - رَوَاءُ التِّرْمِذِىُّ، وَفِيْ رِوَايَةٍ رَزِيْنٍ عَنْ نَافِعٍ آَّ ابْنَ عُمَرَ قَالَ لِكُفْمَانَ يَا آَمِيْرَ المُؤْمِنِيْنَ لَّا أَقْضِى
بَيْنَ رَجُلَيْنِ قَالَ فَإَِّ آبَاكَ كَانَ يَقْضِ فَقَالَ إِّ آَبٍ لَوْ اشْكُلُ عَلَيْهِ شَىْ ◌ِ سَأَلَ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ وَلَوْ اشْكَالَ عَلَى رَسُولِ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ شَهِىءٌ سَالَ جِبْرِيْلَ عَلَيْهِ السَّلَامُ وَإِّ لَا آَجِدُ مَنْ أَسْأَلُهُ
وَسَمِعْتُ رَسُوْلَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ عَاذَ بِاللَّهِ فَقَدْ عَاذَ بِعَظِيٍْ وَسَمِعْتُهُ يَقُوْلُ مَنْ عَاذَ بِاللهِ
فَأَعِيُذُوهُ وَإِى أَعُوذُ بِاللّهِ آَنْ تَجْعَلَنِيْ قَاضِيًّا فَأَعِفَا، وَقَالَ لَا تُخْبِرُ أَحَدًّا .
رضى الله reported that Uthman ibn Affan رضى الله عنه Sayyiduna (Abdullah) Ibn Mawhib .3743
" said to Ibn Umar As an+), "Become judge among the people." But, he requested,
"Will you not excuse me from it, O Amir -ul-Mumineen? "He asked, "Why do you
dislike it while your father used to judge (among the people)?" He said, "It is because
I heard Allah's Messenger صلى الله عليه وسلم say, 'He who is a judge, and is just in his
1 Muwatta Maalik # 2 (Aqdiyah).

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judgment it is hoped that he would manage to get over evens (without reward or
blame)." Thereafter, he did not ask him again (to take the office).1
,رضى الله عنه said to Uthman رضى الله عنه narrated2 that Ibn Umar رحمه الله Sayyiduna Nafi .3744
"O Amir ul-Mumineen! I shall not act as judge between two men." He pointed out,
"But your father used to judge." He submitted, "As for my father, if he was hesitant
about something, then he would ask Allah's Messenger صلى الله عليه وسلم . And if Allah's
Messenger صلى الله عليه وسلم wished to clarify something, he would ask Jibril عليه السلام.As
for me, I do not find anyone whom I might ask. And, I had heard Allah's Messenger
say, 'If anyone seeks refuge in Allah, he has sought refuge in a Mighty صلى الله عليه وسلم
Being.' And, I had heard him say, 'If anyone seeks refuge in Allah, then grant
refuge to him.' And I seek refuge in Allah lest you make me a qadi (judge)." Thus
he excused him, but said to him, "Do not inform anyone (of this)."
He meant that if people shy away from this office then the working of the
government would come to a standstill.
CHAPTER - IV
SALARY TO RULERS & GIFTS TO THEM
بَابُ رِزْقِ الْؤُلَاةِوَهَدَايَاهُمْ
This chapter will treat the subject of salaries and remuneration payable to rulers and
governors. Should something be set aside from the state Treasury? Also, if anyone wishes
to give the ruler a gift, what should be done?
SECTION I
الفَضلُ الآوَلْ
صلى الله عليه وسلم DISTRIBUTION BY THE PROPHET
(٣٧٤٥) عَنْ آَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا أُعْطِيْكُمْ وَلَا أَهْتَّئُكُمْ أَنَا قَاسِوٌ أَضِّعُ
حَيْثُ أُمِرْتُ-(رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3745
said, "Neither do I give you nor do I withhold from you. I am merely one who
disburses. I put where I am command to put."3
COMMENTARY: The Prophet صلى الله عليه وسلم made this clear when distributing property
among the Sahabah (Prophet's Companions) ( a >, so that they may not have any
misgivings about receiving less or more when the distribution is made.
He explained that he had no say in giving or in withholding. He did not give to anyone or
hold back from anyone at his will. He distributed only as Allah commanded.
WARNING TO THOSE WHO SPEND FROM STATE TREASURY UNNECESSARILY
(٣٧٤٦) وَعَنْ خَوْلَةَ الْأَنْصَارِيَّةٍ قَالَتْ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِكَّ رِجَالًّا يَتَخَوَّضُوْتَ فِيْ
مَالِ اللَّهِ بِغَيْرٍ حَقٍّ فَلَهُمُ النَّارُ يَوْمَ القِيَامَةِ- (رواه البخارى)
1 Tirmidhi # 1326.
2 Razin.
3 Bukhari # 3117.

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صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Khawlah al-Ansariyah .3746
alugole said, "Men spend Allah's Property unjustly (such as receipts against zakat,
spoils etc. which they use without the ruler's permission and draw more than they
are entitled). But, on the day of resurrection,, they will have hell for them."1
RULER IS ENTITLED TO DRAW HIS SALARY FROM TREASURY
(٣٧٤٧) وَعَنْ عَائِشَةَ قَالَتُ لَّا اسْتُخْلِفَ أَبُوْبَّكُرٍ قَالَ لَقَدْ عَلِمَ قَوْمِ آَرَّ حِرْفَتِى لَمْ تَكُنْ تَعْجِزُ عَنْ مُؤَنَةٍ
أَهْلِى وَشُغِلْتُ بِأَمْرِ الْمُسْلِمِيْنَ فَسَيَاكُلُ أَلُّ أَبيِ بَكْرٍ مِنْ هُذَا الْمَالِ وَيَخْتَرِفُ لِلْمُسْلِمِيْنَ فِيْهِ (رواه البخارى)
3747. Sayyidah Ayshah !رضى الله عنها narrated that when (Sayyiduna) Abu Bakr رضى الله عنه was
made caliph, he said, "My people know that my trade was enough to support my
family. Now, I have become engaged with the affairs of the Muslims. Hence, Abu
Bakr's family will subsist on this property (of the state Treasury) and he will work for
it (to increase and to protect it) for the Muslims (using it for their benefit)."2
COMMENTARY: Sayyiduna Abu Bakr we al+, was a draper. He sold cloth in the market,
but when he was made Khalifah, he consulted the Sahabah (Prophet's Companions) am>,
and drew and emolument from the state Treasury.
TRADING OF THE SAHABAH (PROPHET'S COMPANIONS) ( +): Sayyiduna Abu
Bakr رضى الله عنه was a dealer in textile fabrics. Sayyiduna Umar رضى الله عنه sold grain. Sayyiduna
Uthman رضى الله عنه was a merchant of dates and textile fabrics. Sayyiduna Abbas رضى اللهعنه dealt
in perfume.
The Ulama (Scholars) say that the best kind of business is of cloth and the next is of
perfumery. According to a hadith "If the dwellers of paradise were to engage in business,
they would deal in textile fabrics. If the inmates of hell were to do it, they would do
business of precious metals, gold and silver."
SECTION II
الفضلُ الثَّانِى
DRAWING MORE THAN SALARY IS DECEIT
(٣٧٤٨) وَعَنْ بُرَيْدَةً عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنِ اسْتَعْمَلْنَاهُ عَلَى عَمَلٍ فَرَزَقْتهِ رِزْقًّا فَمَا أَخَذَ بَعْدَ
ذلِكَ فَهُوَ قُلُوُلْ-(رواه ابوداؤد)
3748. Sayyiduna Buraydah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "He
whom we have employed over some work and provided him a subsistence
allowance (as his remuneration) will have committed treachery in the spoils if he
draws more than that."3
(٣٧٤٩) وَعَنْ عُمَرَ قَالَ عَمِلُتُ عَلَى عَهْدِ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَتَلَنِى- (رواه ابوداؤد)
3749. Sayyiduna Umar as an », said, "I was made a governor (or , an officer of some
type) in the time of Allah's Messenger صلى الله عليه وسلم and he paid me (a salary) for that."4
1 Bukhari # 3118.
2 Bukhari # 2070.
3 Abu Dawud # 2943.
-
4 Abu Dawud # 2544, Nasai # 2604, Musnad Ahmad 1-52.

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رضى الله عنه GUIDANCE TO MU ADH
(٣٧٥٠) وَعَنْ مُعَاذٍ قَالَ بَعَثَّنِى رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى الْيَمَنِ فَلَهَا سِرْتُ أَرْسَلَ فِي أَثَرِيٍّ فَرُدِدْتُ
فَقَالَ أَتَّدُرِىٌ لِمَ بَعَنْتُ إِلَيْكَ لَّا تُصِيَُّنَّ شَيْئًا بِخَيْرٍ إِذْنِ فَإِنَّهُ قُلُولْ وَمَنْ يَغْلُلُ يَأْتٍ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ لِهذَا
دَعَوْتُكَ فَامُضِ لِعَمَلِك۔(رواه الترمذى)
3750. Sayyiduna Muradh رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم sent him to
Yemen. When he had begun his journey, he sent for him and he was brought back.
He asked, "Do you know why I sent for you? Do not take anything (during your
tenure) without my permission. That would amount to treachery, and he who
commits treachery will come on the day of resurrection with his treacherous deeds.
This is why I had called you. Go now to your work!"1
STATE TREASURY WILL SUPPORT HONORARY RULER
(٣٧٥١) وَعَنِ الْمُسْتَوْرِدِ بْنِ شَدَّادٍ قَالَ سَمِعْتُ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوُلُ مَنْ كَاَ لَنَّا عَامِلًا
فَلْيَكُتَسِبُ زَوْجَةٌ فَإِنْ لَمْ يَكُنُ لَهُ خَادِمْ فَلْيُكْتَسِبُ خَادِمًا فَإِْ لَمْ يَكُنُ لَهُ مَسْكِّنْ قَلْيَكُتَسِبُ
مَسْگئًّا- وفى ڕِوَايَةٍ مَنِ اَخَذَ غَيْرَذلِكَ فَهُوَغَاڵ-(رواهابوداؤد)
3751. Sayyiduna Mustawrid ibn Shadd (prescribed punishment)ad us a +, narrated
that he heard the Prophet صلى الله عليه وسلم say, "He whom we appoint a governor (or
administrator) must get himself a wife (if he has none). If he has no servant, then he
must get a servant. And, if he has no house (of his own), then he must buy a house."
According to another version: (He also said,)" He who takes anything other than
that is one who betrays."2
COMMENTARY: The ruler who has no wife may draw from the state Treasury the dower
payable to his wife when he takes one, as also her provision and clothing allowances
(without being extravagant). He may also get from the Treasury enough for a buying a
servant or to pay his salary, and to buy for himself a house. If he takes more than his need
then that will be unlawful for him.
It seems that this command applies when no salary is fixed for the governor.
NOT EVEN A NEEDLE MAY BE MISAPPROPRIATED
(٣٧٥٢) وَعَنْ عَدِيٍّ بُنِ عَمِيْرَةَ آَّ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ آَيُّهَا النَّاسُ مَنْ عُقِّلَ مِنْكُمْ لَنَا عَلى
عَمَلٍ فَكْتَمَنَا مِنْهُ مِخْيًِّا فَمَا فَوْقَهُ فَهُوَ قَالٌّ يَاتِ بِهِ يَومَ القِيَامَةِ فَقَامَ رَجُلْ مِنَّ الْأَنْصَارِ فَقَالَ يَا رَسُولَ اللهِ
اقْبَلْ عَنِّى عَمَلَكَ قَالَ وَمَا ذَاكَ قَالَ سَمِعْتُكَ تَقُولُ كَذَا وَكَذَا قَالَ وَأَنَا أَقُولُ ذُلِكَ مَنِ اسْتَعْمَلْنَاهُ عَلَى عَمَلٍ
فَلْيَأْتِ بِقَلِيْلِهِ وَكَثِيْرِهِ فَمَا أُوْتِ مِنْهُ أَخَذَهُ وَمَا تَهِىَ عَنْهُ إِنْتَهِى- رَوَاهُ مُسْلِهْ وَأَبُودَاوُدَ وَاللَّغْظُ لَا.
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Adi ibn Ameerah .3752
1 Tirmidhi # 1335 (1340).
2 Abu Dawud # 2945, Musnad Ahmad 4-229
1

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, said, "O people! He among you who is employed by us over some work (as a
governor, revenue collector, or such other) and he conceals from us (so much as) a
needle, or more, is being unfaithful. He will bring it on the day of resurrection." A
man from the ansars got up and submitted, "O Messenger of Allah, take away from
me your task (that you have assigned to me)." He asked, "And, why so?" He
submitted," I heard you say in this way. (Therefore, I am scared, for, one may err
while doing this work.)" He said, "Yes! I do say. If we employ someone to some
post, then he must bring (to us) little or much (Whatever he is given of it). And that
which he is paid from it, he must take but he must desist from what he is denied."1
(Given this guidance, he who is capable of handling this responsibility, may accept
it. He who finds himself unable to discharge it may not take it.)
THE RECEIVER AND THE PAYER OF BRIBERY
(٣٤٥٣ -٠٣٧٥٤ ٣٧٥٥) وَعَنُ عَبْدِ اللهِ بْنِ عَمْرٍ وقَالَ لَعَنَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الرَّاشِىَ
وَالْمُرْتَشِىَ - رَوَاهُ أَبُودَاوُدَ وَابْنُ مَاجَةً وَرَوَاهُ التِّرُمِذِىُّ عَنْهُ وَعَنْ آَبِى هُرَيْرَةً وَرَوَاهُ أَحْمَدُ وَالْبَيْهَقِىُّ فِىْ شُعَبٍ
الْإِيْمَانِ عَنُ ثَوبَاتَ وَزَادَ وَالرَّائِشَ يَعْنِى الَّذِى يَعْشِى بَيْنَهُمَّا-
صلى الله عليه وسلم said that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .3753
cursed the person who bribes and the person who receives bribe2
3754. Sayyidua abu Hurayrah ws à , narrated (the same hadith). With the
additional words: "in litigation."3
3755. Sayyiduna Thawbanus al+, narrated (the same hadith) with the words (after
'who receives bribe'): "and arra'ish, meaning, the person who is agent between
them regarding a bribe (demanding more for this or less for this)."4
COMMENTARY: Bribery is offered to a ruler, a governor or a judge, etc. to legalise the
illegal or to make the legal or lawful unlawful. However, there is no harm if it is done to
establish one's own right as correct or to defend oneself.
(٣٧٥٦) وَعَنْ عَمْرٍ وبْنِ الْعَاصِ قَالَ أَرْسَلَ إِلَىَّ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَنِ اجْمَعُ عَلَيْكَ سِلَّاحَكَ
وَثِيَابَكَ ثُمَّ ائِنِى قَالَ فَأَتَيْتُهُ وَهُوَ يَتَوَضَّأُفَقَالَ يَاعَمْرُ و إِنَّ أَرْسَلْتُ إِلَيْكَ لِأَبْعَقَتَ فِيْ وَجُهٍ يُسَلِّمُتَ اللّهُ
وَيُغَنِّئُكَ وَأَزْعَبُ لَكَ رَغُبَّةً مِنَ الْمَالِ فَقُلْكُ يَا رَسُولَ اللَّهِ مَا كَانَتْ هِجُرَقِ لِلْمَالِ وَمَا كَانَتْ إِلَّا لِلُهِ
وَلِرَسُوْلِهِ قَالَ نِعِمَّا بِالْمَالِ الصَّالِحِ لِلرَّجُلِ الصَّالِحِ رَوَاهُفِىْ شَرْحِ السُّنَّةِ وَرَوَى اَحْمَدُ نَخُوَ، وَفِى ڕِوَايَتِه قَالَ نِعُمّ
الْمَالُ القَّالِمُ لِلرَّجُلِ الصَّالِحِ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Amr ibn Aas .3756
sent for him with instructions to collect his weapons and his garments (to prepare
for a journey) and to come to him. He came to him while he was performing
1 Muslim # 30. 1833, Abu Dawud # 3581, Musnad Ahmad 4-192.
2 Abu Dawud # 3580, Tirmidhi # 1337(1342) ..
3 Tirmidhi #1336(1341).
4 Musnad Ahmad 5-279,,Bayhaqi in Shu'ab ul-Eeman # 5503. Lane's Part 3, P.1091, under (rishwa).

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ablution. He said, "Amr, I sent for you to send you to a place where Allah keep you
safe and let you have the spoils. And, I too will give you a share from the property."
He said, "O Messenger of Allah صلى الله عليه وسلم, my hijrah (emigration and embracing
Islam) was not for the sake of property. It was only for the sake of Allah and for
His Messenger." He said, "Excellent is lawful property for a righteous man!1
Another version has the words:
"Excellent is good property for a righteous man."2
COMMENTARY: Sayyiduna Amr ibn Aas As à , had embraced Islam in 5AH. He
emigrated to Madinah from Ethiopia with Sayyiduna Khalid ibn Walid s à (+). some
authorities say that he had embraced Islam in 8 AH. The Prophet, ., . had appointed
him governor of Uman (Oman) and most probably this ha dith concerns this appointment.
Good property is what is earned lawfully and is spent or pious causes. The righteous man
is he who respects the rights of Allah and the rights of His slaves.
SECTION III
الفَضلُ الثَّالِثُ
THE INTERCESSOR MUST ACCEPT NO GIFT
(٣٧٥٧) عَنْ آبي أُمَامَةَّ أَكَّ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ شَفَعَ لِأَحَدٍ شَفَاعَةً فَاهْدَى لَه هَدِيَّةً
عَلَيُّهَا فَقَبِلَهَا فَقَدْ آتُ بَابًا عَظِيمًا مِنْ آتُوابِ الرِّبا۔(رواه ابوداود)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .3757
said, "If anyone makes a recommendation for another person who presents to him
gift for that recommendation and he accepts it, then he comes to a great gate of the
gates of interest."3
COMMENTARY: This kind of a gift is bribery, but here it is called interest. The one who
recommends gets it in return for nothing.
CHAPTER - V
CASES AND TESTIMONIES
جَابُ الَأَقْضِيَةِ وَالشَّهَادَاتِ
This chapter concerns al-aqdiyah or disputes that are brought to rulers and judges for
judgement between the disputing parties.
Shahadah or testimonies are to depose on behalf of one of the disputing parties.
SECTION I
الفَضلُ الأولُ
PLAINTIFF MUST PROVE HIS CASE
(٣٧٥٨) عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَو يُعْلَى النَّاسُ بِدَعُوا هُمْ لاَعى نَاسْ دِمَاءَ رِجَالٍ وَ
أَهْوَ الِهِمْ وَلَكِنَّ الْتَمِيْنَ عَلَى الْمُذَّعَى عَلَيْهِ رَوَاهُ مُسْلِمْ وَفِي شَرُحِهِ لِلنَّوَوِيِّ أَنَّهُ قَالَ وَجَاءَ فِيْ رِوَايَةِ البَيْهَقِيّ بِاِسْنَادٍ
1 Bayhaqi in Shu'ab ul-Eeman # 5503, Musnad Ahmad 5. 279, Baqhawi in Sharh as Sunnah (Prophet's
.2495 # (practice صلى الله عليه وسلم
2 Musnad Ahmad 4-197.
3 Abu Dawud # 2495.

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حَسَنٍ أَوْصَحِيْحِ زِيَادَةٌ عَنِ ابْنِ عَبَّاسِ مَرْفُوْءًا لَكِنَّ البَيِّئَةَ عَلَى المُتَّعِى وَالْيَمِيْنُ عَلى مَنْ آَنگرَ.
3758. Sayyiduna Ibn Abbas As an, narrated that the Prophet said, "If people were
granted their claim (without calling for witnesses or getting the defendant's
response), they would make claims for lives and for the properties of others. But,
the oath is binding on the defendant.
According to Nawawi, there is an addition in Bayhaqi's version from Ibn Abbas >
uca in a marfu form:
"But it is the responsibility of the plaintiff to present proof (or witnesses) and the
oath must be taken by him who rejects (the claim, meaning the defendant)."1
COMMENTARY: If the defendant rejects the claim of the plaintiff who then asks him to
take an oath, it is imperative that he do so. This hadith of Muslim does not say that the
plaintiff must bring witnesses, but it is an undeniable law of Shariah that he must support
his claim with testimonies. If he does not present witnesses, then the defendant must
indicate himself by taking an oath and rejecting the plaintiff's claim.
The second version of Ibn Abbasusal +, makes this meaning very clear.
WARNING TO ONE WHO TAKES FALSE OATH
(٣٧٥٩) وَعَنِ ابْنِ مَسْكُوْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ حَلَفَ عَلَى يَمِيْنِ صَبْرٍ وَهُوَفِيْهَا فَاجِرْ
يَقْتَطِهُ بِهَا مَالَ اهْرَءٍ مُسْلِمٍ لَقِيَ اللهُ يَوْمَ القِيَامَةِ وَهُوَ عَلَيْهِ غَضْبَانُ فَأَنْزَلَ اللَّهُ تَصْدِيْقَ ذَلِكَ إِكَّ الَّذِيْنَ
يَشْتَّرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنَّا قَلِيْلًا إِلَى آخِرِ الآيَةِ۔ (متفق عليه)
3759. Sayyiduna Ibn Mas'ud رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"If anyone takes an oath on being commanded to do so, and he is a liar in doing so,
intending thereby to deprive a Muslim of his property, then, on the day of
resurrection, Allah will be angry at him when he meets Him." Allah revealed the
confirmation of that (in the verse 3: 77):
إِّ الَّذِيْنَ يَشْتَرُوْنَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيْلًا الى آخر الآية
{Surely those who barter Allah's covenant and their oaths, for a small price .... } (to
end of the verse).2
COMMENTARY: The hadith implies that the plaintiff is confined by the judge until he
takes an oath to support his claim.
Some people say that it refers to one who swears falsely to intentionally appropriate a
Muslim's property. This is as the words of the hadith (ut),+)) (and he is a liar in doing
so). The entire verse is:
إِثَّ الَّذِيْنَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنَّا قَلِيْلًا أُولَئِكَ لَا خَلَاقَ لَّهُمْ فِي الْآخِرَةِ وَلَا يُكَلِّمُهُمُ اللَّهُ وَلَا
يَنْظُرُ إِلَيْهِمْ يَوْمَ القِيَامَةِ وَلَّا يُزَكّيْهِمْ وَلَهُمْ عَذَابٌ أَلِيُهُ - (آل عمران: ٣:LL)
{Surely those who barter Allah's covenant and their oaths for a small price - there
1 Bukhari # 4552, Muslim # 1-1711, Bayhaqi.
2 Bukhari # 4549, Muslim # 220-138, Tirmidhi # 3012, Ibn Majah # 2323. (verse of surah Aal Imran 77).
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shall be no share for them in the hereafter. And allah shall not speak to them, nor
shall He look at them on the day of resurrection, nor shall He purify them, and for
them is a painful chastisement.}
(٣٧٦٠) وَعَنْ آَبٍ أُمَامَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنِ اقْتَطَعَّ حَقّ إِمْرِءٍ مُسْلِمٍ بِمِيْنِهِ فَقَدُ أَوْ
جَبَ اللَّهُ لَهُ النَّارَ وَحَرَّمَ عَلَيْهِ الْجَنَّةَ فَقَالَ لَهُ رَجُلٌ وَإِْ كَانَ شَيْئًا يَسِيْرًّا يَا رَسُولَ اللَّهِ قَالَ وَإِنْ
كَانَ قَضِيْبًا مِنْ آَرَاكٍ - (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .3760
said, "If anyone takes away by his (false) oath the right of a Muslim, then Allah has
made hell-fire wajib (obligatory) on him and has forbidden paradise to him." A
man asked him, "Even if it is something in significant, O Messenger of Allah?" He
said, "Even if is a (broken) twig of an arak tree."1
COMMENTARY: The words 'Allah has made hell-fire wajib (obligatory) on 'could be
explained in two ways.
(i)
This command applies to one who swears falsely to appropriate a Muslim's
right and believes that what he does is lawful till he dies.
(ii)
He will be punished in hell definitely but it is not unexpected that Allah will
forgive him, being Kind and Compassionate.
Similarly, the second portion about his entry into paradise being forbidden means that he
will not be admitted to it with the first successful people.
It must be clear that this warning applies also to one who deprives a dhimmi of his right by
a false oath.
ADVICE TO PLAINTIFFS
(٣٧٦١) وَعَنْ أُِّ سَلَمَةً أَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّمَا أَنَا بَشَرٌ وَإِنَّكُمُ تَخْتَصِمُونَ إِلَىَّ
وَلَعَلَّ بَعْضُكُمْ أَنْ يَكُونَ اَلْنَ بِحُبَّتِهِ مِنْ بَعْضٍ فَأَقْفِى لَهُ عَلَى نَحْوِ مَا أَسْمَعُ مِنْهُ فَمَنْ قَضَيْتُ لَهُ بِشَىْءٍ مِنْ
حَقِّ آَخِيْهِ فَلَا يَأْخُذَنَّهِ فَإِأَّمَا أَقْطَهُ لَهُ قِطْعَةٌ مِنَ النَّارِ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنها Sayyidah Umm Salamah .3761
said, "I am only a human being. You come to me with your disputes. It is possible
that one of you is more persuasive in presenting his argument. I may give
judgement in his favour being impressed by his argument. Therefore, if I decide for
someone something that is the right of his brother, he must not take it, for, (it is as
though) I give him only a piece of fire."2
COMMENTARY: The Prophet صلى الله عليه وسلم said that mistake and forgetfulness is not
unexpected in any man. Besides, man goes only by the apparent and he meant, "I am
human too and liable. to the same tendencies and peculiarities as any human being." He
made it clear, however, that he did receive Divine revelation and guidance which enabled
1 Muslim # 218-137, Nasa'I # 5419, Darimi # 2603, Muwatta Maalik # 11 (Aqdiyah), Musnad Ahmad
5-260.
2 Bukhari # 6967, Muslim # 4-1713, Tirmidhi # 1339, Abu Dawud # 3582, Nasai # 5401, Ibu Majah #
2317, Musnad Ahmad 6-290.
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him to know facts and realities.
Hence, he said that if he happened to decide any case on its apparent aspects when the
plaintiff proves his case, and if he is not rightful, then he must not regard what he gets as
lawful to him but think of it as a flame of fire that he gets.
WARNING TO HIM WHO FILES CASES UNNECESSARILY
(٣٧٦٢) وَعَنْ عَائِشَةَ قَالَتْ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ أَبْغَضَ الرِّ جَالٍ إِلَى اللّهِ أَلَاَ لَّهُـ
الْخُصِمُ - (متفق عليه)
3762. Sayyidah Ayshah !رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"Surely, the man most detested in Allah's sight is he who is very quarrel some (and
disputes very much) unnecessarily."1
(The word for most quarrelsome is al-aladukhisam. It is found in surah al-Baqarah
verse 204 and means 'most stubborn in altercation'. It is translated in 'Vocabulary of
the Holy Quran'2 compiled by Dr. Abdullah Abbas al-Nadwi as 'most contentions
of the adversaries.') .
MAY PLAINTIFF PRESENT ONE WITNESS AND TAKE AN OATH
(٣٧٦٣) وَعَنِ ابْنِ عَبَّاسٍ آَرَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَفِى بِيَمِيْنٍ وَشَاهِدٍ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .3763
pronounced judgement (on a case) against an oath and (only) one witness.3
COMMENTARY: The obvious meaning of this hadith is that if a plaintiff is able to support
his claim with only one witness then he must be asked to take an oath in place of a second
witness. The oath may be regarded as a substitution for one witness, and his claim should
be entertained. This is what is said by the three imams, Imam Shafi'I als>,, Imam Maalik
at , and Imam Ahmad Al ). However, Imam Abu Hanifah al >, said that it is not
permitted to decide on the basis of one witness and one oath, rather two witnesses must
support his claim as is established by the Quran. The command of the Quran may not be
overridden by khabar wahid (which is narrated by only one narrator and transmitted by a
single chain of narrators). Hence, no rulling can be given on the basis of this hadith that
contradicts a command of the Quran.
Teebi als, said that when a dispute pertains to anything other than property, the imams
are agreed that one witness and an oath will not be accepted as the basis of judgement. For
dispute involving property, the imams differ on whether one witness and an oath (in lie of
a second witness) will serve as basis of judgement.
DEFENDANT'S OATH MUST BE BELIEVED
(٣٧٦٤) وَعَنْ عَلْقَمَةَ بْنِ وَائِلٍ عَنْ آَيْهِ قَالَ جَاءَ رَجُلٌ مِنْ حَضْرَ مَوتَ وَ رَجُلْ مِنْ كِنْدَةً إِلَى النَِّيِّ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ فَقَالَ الْخُضْرَبِىُّ يَا رَسُولَ اللَّهِ إِّ هِذَا قَلَبَنِى عَلَى أَرْضٍ لِيْ فَقَالَ الْكِنْدِىُّ هِ آزضِى وَفِى يَدِی
لَيْسَ لَّهُ فِيْهَا حَقِّ فَقَالَ النَُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِلْحَضْرَ مِيّ الَكَ بَيِّنَةٌ قَالَ لَا قَالَ فَلَكَ وَمِيْنُهُ قَالَ يَا رَسُولَ
1 Bukhari # 2457, Muslim # 5-2668, Tirmidhi # 2976, Nasa'I # 5423, Musnad 6-55.
2 Published by Darul Ishaat, Karachi.
3 Muslim # 1712, Abu Dawud # 3608, Ibn Majah # 2370, Musnad Ahmad 1-315.

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اللَّهِإِثّ الرَّجُلَ فَاجِرْ لَا يُبَالِ عَلَى مَاحَلَفَ عَلَيْهِ وَلَّيْسَ يَتَوَزَُّ مِنْ شَىْءٍ قَالَ لَيْسَ لَكَ مِنْهُ إِلَّ ذَلِكَ فَانْطَلَ
لِيَحْلِفَ فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا أَدْبَرَ لَئِنُ حَلَفَ عَلَى مَالِهِ لِيَأْكُلَه ◌ُلُبًّا لَيَلْقِيَنَّ اللّهَ وَهُوَ عَنْهُ
مُحُرِضٌّ- (رواه مسلم)
3764. Sayyiduna Alqamah ibn Wa'il w &+, narrated on the authority of his father
صلی اللهعليه وسلم that a man from Hadramawt and a man from Kinda came to the Prophet
The Hadrami pleaded, "O Messenger of Allah, this man has seized my land." The
Kindi said, not have a right to it." The Prophet صلى الله عليه وسلم asked the Hadrami (after
listening to both), "Do you have a witness?" He said, "No!" He said, "Then you may
ask him to state on oath. (If he does not then your plea is granted otherwise it will
be turned down.)" He submitted, " O Messenger of Allah, this man is a profligate ,
an immoral. He will not mind to swear to anything, He is not righteous." He said,
"You have no option but to get him to swear." So He (the Kindi) turned to take an
oath and Allah's Messenger صلى الله عليه وسلم said when he had turned his back, "If he
swear over his property to seize it wrongly, he will certainly meet Allah (on the day
of resurrection), while He turns away from him."1
COMMENTARY: The man turned to take oath. This could be as the Shafii believe that one
who take oath must first make ablution and take oath at a specified hour which is after asr
on Friday. Or this man may have turned his back on the plaintiff and walked towards the
Prophet صلى الله عليه وسلم to take the oath near him.
Nawawi als, said that some rulings are derived from this hadith.
(1)
The one who is the possessor is preferred over the claimant.
(2)
The defendant must take an oath if he rejects the plaintiff's claim.
(3)
The oath of the defendant is accepted irrespective of whether he is a sinner or a
just, honest man.
(4)
When the defendant swears the plaintiff's claim becomes void and is
dismissed. (However, if true testimony bears out the falsehood of the oath of
the defendant, then his oath will be invalid.)
HELL IS THE DESTINATION OF THE FALSE CLAIMANT
(٣٧٦٥) وَعَنُ آبٍ ذَرٍ أَنَّهُ سَمِعَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنِ الَّعَى مَا لَيْسَ لَهُ فَلَيْسَ مِنَّ وَلْيَتَبَوَّأَ
مَقْعَدَهُ مِنَ النَّارِ - (رواه مسلم)
صلى الله عليه narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Abu Dhar .3765
, say, "He who lays claim to what does not belong to him is not one of us and he
must find his seat in hell."2
THE BEST WITNESS
(٣٧٦٦) وَعَنْ زَيْدِبْنِ خَالِدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَلَا أُخْبِرُ كُمْ مَخَيْرِ الشُّهَدَاءِ الَّذِى يَأْتِ
بِشَهَادَتِهِ قَبْلَ أَنْ يُسْأَلَهَا - (رواه مسلم)
1 Muslim # 223-139, Tirmidhi # 1340 (1345), Abu Dawud # 3245.
2 Muslim # 61-112, Ibn Majah # 2319.
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صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Zayd ibn Khalid .3766
asked, "Shall I not inform you of the best of witnesses? He is the one who offers his
testimony before being asked for it."1
COMMENTARY: To give testimony truly is the same thing as to state facts and it is not
proper to disclose truth only when asked to do so. The ideal witness is he who does not
wait to being asked, "Are you the one?" or, "Do you wish to testify?" He volunteers to
disclose the truth and facts.
IS IT PROPER: However, according to another hadith, those who come forward to give
testimony on their own are blamed. So, the Hanafis rule that no one must offer testimony
until asked, It is wajib (obligatory) to give it when one is asked and it is better to conceal it in
cases of hudood (prescribed punishments).
As for this hadith, the Hanafis explain that (1) it applies to one who is witness for
someone's right but the plaintiff is not aware of his having withnessed it. So he must
inform the plaintiff that he is his witness. (2) This hadith pertains to giving testimony for
rights of Allah, like Zakah (Annual due charity), expiation, observing the new moon and
inheritance, and such other things. For example, one who has observed the newmoon must
bear witness to it before the ruler or relevant authority.
It is also said that the command in this hadith is by way of exhortation, meaning that one
who is asked to testify, must then discharge his responsibility at the earliest. As for the
condemnation of one who gives testimony without being asked, it condemns doing it
before the demand.
FALSE TESTIMONIES BY LATER PEOPLE
(٣٧٦٧) وَعَنِ ابْنِ مَسْكُوْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَيْرُ النَّاسِ قَرْنِيِ ثَُّ الَّذِيْنَ يَلُونَهُ ثُمَّ
الَّذِينَ يَلُونَهُمْ ثُتَّ تَجِىّ قُومٌ تَسْبِقُ شَهَادَةٌ أَحَدِ هِمْ زَمِيُنَّه وَزَمِيْنُّه شَهَادَتَه۔ (متفق عليه)
3767. Sayyiduna Ibn Mas'ud رضى اله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The best of the people are my generation (my sahabah). Then they who will come
after them (the tabi'un). Then they who will come after them (the tab tabi'un).
After that a people will come who will give testimony before taking an oath and
will take an oath before giving testimony."2
COMMENTARY: These last people will be so hasty in swearing and bearing testimony
that they will be careless in offering them to the extent that sometimes they would give
oath before testifying and sometimes they would testify before they swear.
Majheran, said that they would not even know what they have done and what sequence
they had observed.
Same scholars say that this saying of the Prophet Lytle do is about false oaths and false
testimonies. These things will become very common. There will be professional witnesses
and people who will swear by habit as a superfluous word in their speech. This is what is
common these days. These people ruin their hereafter in this way.
Some other people explain this saying to mean that someone will promote his testimony
1 Muslim # 19-1719, Tirmidhi # 2295 (2302), Abu Dawud # 3569, Ibn Majah # 2364, Musnad Ahmad
5-193, Muwatta Maalik # 3 (Aqdiyah).
2 Bukhari # 3651, Muslim # 212-2533, Tirmidhi # 2303, Ibn Majah # 2362, Musnad Ahmad 1-442.