Mataki na 153

Gwamnati tana ba da tabbacin samar da aiki ga duk wanda ke riƙe da zama ɗan ƙasarta.

The State guarantees to create work for all of those who carry its citizenship.

Hujjojin wannan maudu'i shi ne cewa yana cikin ma'anar gama-garin maganar Annabi ﷺ.

The evidences for this article is that it is part of the generality of the words of the Prophet :

. » الإِمَامُ رَاعٍ وَهُوَ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ «.

"Shugaba mai mulki mai kula ne, kuma yana da alhakin al'ummarsa" (Al-Bukhari ne ya ruwaito shi daga ‘Abd Allah (SWT) b. Umar), kuma daga cikin muhimman al'amura na tafiyar da harkokin jama'a shi ne samar da aiki ga wadanda suke da iko amma ba su samun komai. Kasancewar kula da talaka wanda babu dangin da zai iya kula da shi yana kan Gwamnati, ya samo asali ne daga fadinsa:

“The Imam is a guardian and he is responsible for his subjects” (reported by Al-Bukhari from ‘Abd Allah (swt) b. Umar), and from the most important issues of managing the affairs is creating work for those who are capable but do not find any. The fact that maintenance of the poor person who has no relative capable of maintaining them is upon the State is due to his words:

.» مَنْ تَرَكَ مَالاً فَلِوَرَثَتِهِ، وَمَنْ تَرَكَ كَلاًّ فَإِلَيْنَا «.

"Duk wanda (ya mutu daga cikin Musulmai) yana barin dukiya, dukiyar za ta koma ga magadansa; kuma idan ya bar 'ya'ya marayu da masu dogaro da shi, to za mu kula da su." (Muttafaqun 'alaihi daga Abu Hurairah). Kuma a cikin riwayar Abu Hurairah:

“If somebody (dies among the Muslims) leaving some property, the property will go to his heirs; and if he leaves dependants (orphans), we will take care of them.” (agreed upon from Abu Hurayrah). And in the narration of Abu Hurayrah:

. وَمَنْ تَ رَكَ مَالاً فَ لْيَرِثْهُ عَ صَبَتُهُ مَنْ كَانُوا، وَمَنْ تَ رَكَ دَيْناً أَوْ ضَيَاعاً فَ لْيَأْتِنِي فَأَنَا « » مَوْلاَه .

"Idan wani mumini ya bar dukiya, to dangoginsa ne za su gāje ta; amma idan yana da bashi, ko ya bar ƙananan yara marasa galihu, to bari su (masu bashi da yaran) su zo wurina, gare su ni ne mai ɗaukar nauyinsu (lalle)." (Al-Bukhari da Muslim sun ruwaito shi da wannan lafazi, kuma lafazin daga Al-Bukhari yake.)

“If a believer leaves some property then his relatives will inherit that property; but if he is in debt or he leaves poor children, let those (creditors and children) come to me, for them I am his sponsor (surely)” (agreed upon, and the wording is from Al-Bukhari).

Ya kamata Jiha ta tabbatar da ayyuka ga waɗanda ta wajaba ta ciyar da su saboda rayuwarsu. Ibn Maja ya ruwaito daga Anas bin Malik, wanda ya ce:

The State ought to secure jobs for those whom she is bound to spend on for their living. Ibn Maja reported from Anas Bin Malik who said:

. يَسْأَلُهُ فَقَالَ: لَكَ فِي بيَْتِكَ شَيْءٌ؟ قَالَ: أَنَّ رَجُلاً مِنْ الأَنْصَارِ جَاءَ إِلَى النَّبِِِّ « بلََى، حِلْسٌ نلَْبَسُ بعَْضَهُ وَنبَْسُطُ بعَْضَهُ وَقَدَحٌ نَشْرَبُ فِيهِ الْمَاءَ، قَالَ: ائْتِنِِ بِِِمَا، قَالَ: فَأَتَاهُ بِيَدِهِ ثُمَّ قَالَ: مَنْ يَشْتَرِي هَذَيْنِ؟ فَقَالَ رَجُلٌ: أَنَا آخُذُهَُُا بِِِمَا، فَأَخَذَهَُُا رَسُولُ اللَّهِ بِدِرْهَمٍ، قَالَ: مَنْ يَزِيدُ عَلَى دِرْهَمٍ مَرَّتَيِْ أَوْ ثَلاثًا، قَالَ رَجُلٌ: أَنَا آخُذُهَُُا بِدِرْهََُيِْ، فَأَعْ طَاهَُُا إِيَّاهُ وَأَخَذَ الدِّرْهََُيِْ فَأَعْطَاهَُُا الأَنْصَارِيَّ وَقَالَ: اشْتَرِ بِأَحَدِهَُِا طَعَامًا فَانْبِذْهُ إِلَى أَهْلِكَ، وَاشْتَرِ فَشَدَّ فِيهِ عُودًا بِيَدِهِ وَقَالَ: اذْهَبْ بِالآخَرِ قَدُومًا فَأْتِنِِ بِهِ، فَفَعَلَ، فَأَخَذَهُ رَسُولُ اللَّهِ فَاحْتَطِبْ وَلا أَرَاكَ خََ سَةَ عَشَرَ يوَْمًا، فَجَعَلَ يَحْتَطِبُ وَيَبِيعُ، فَجَاءَ وَقَدْ أَصَابَ عَشْرَةَ دَرَاهِمَ، فَقَالَ اشْتَرِ بِبَعْضِهَا طَعَامًا وَبِبَعْضِهَا ثوَْباً، ثُمَّ قَالَ: هَذَا خَيْرٌ لَكَ مِنْ أَنْ تََِيءَ وَالْمَسْأَلَةُ نُكْتَةٌ فِي وَجْهِكَ يوَْمَ الْقِ يَامَةِ، إِنَّ الْمَسْأَلَةَ لا تَصْلُحُ إِلا لِذِي فَقْرٍ مُدْقِعٍ أَوْ لِذِي غُرْمٍ مُفْظِعٍ أَوْ دَمٍ » مُوجِعٍ .

Wani mutum daga cikin Ansarawa ya zo wurin Annabi ﷺ yana roƙon sadaka. Sai ya ce: "Ba ka da wani abu a gidanka?" Ya amsa: "Eh, akwai wani yanki na zane, wani ɓangarensa muna sanyawa, wani ɓangarensa kuma muna shimfiɗawa, da kuma wani kwano na katako da muke shan ruwa da shi." Ya ce: "Kawo mini su." Sai ya kawo masa waɗannan abubuwa, shi ﷺ kuwa ya karɓe su a hannunsa ya ce: "Wane ne zai saya waɗannan?" Wani mutum ya ce: "Zan saya su da dirhami ɗaya." Ya ce sau biyu ko uku: "Wane ne zai ba da fiye da dirhami ɗaya?" Wani mutum ya ce: "Zan saya su da dirhami biyu." Sai ya ba shi su, ya karɓi dirhami biyun, ya ba wa Ansarin, ya ce: "Sayi abinci da ɗaya daga cikinsu ka ba iyalinka, sannan ka sayi gatari ka kawo mini." Sai ya kawo masa shi. Manzon Allah ﷺ ya sa masa hannu da kansa ya haɗa masa hannu, ya ce: "Je ka, ka tara itacen wuta ka sayar, kada in sake ganinka har tsawon kwana goma sha biyar." Mutumin ya tafi ya tara itacen wuta ya sayar. Da ya samu dirhami goma, ya zo wurinsa ya sayi tufa da wani ɓangare daga cikinsu, ya sayi abinci da sauran. Sai Manzon Allah ﷺ ya ce: "Wannan ya fi maka da roƙo ya zo a matsayin tabo a fuskarka ranar Alƙiyama. Roƙo ba ya halatta sai ga mutum uku: wanda talauci ya matsa masa sosai, wanda bashi mai yawa ya same shi, ko wanda ke da diyya ya kuma sami wahala wajen biyanta." Al-Tirmiżi ya ruwaito wani gajeren sigar wannan hadisi, wanda ya ɗauka Hasan daga Anas bin Malik.

“A man of the Ansar came to the Prophet and begged from him. He (the Prophet) asked: Have you nothing in your house? He replied: Yes, a piece of cloth, a part of which we wear and a part of which we spread (on the ground), and a wooden bowl from which we drink water. He said: Bring them to me. He then brought these articles to him and he (the Prophet) took them in his hands and asked: Who will buy these? A man said: I shall buy them for one Dirham. He said twice or thrice: Who will offer more than one Dirham? A man said: I shall buy them for two Dirhams. He gave these to him and took the two Dirhams and, giving them to the Ansari, he said: Buy food with one of them and hand it to your family, and buy an axe and bring it to me. He then brought it to him. The Messenger of Allah (pbuh) fixed a handle on it with his own hands and said: Go, gather firewood and sell it, and do not let me see you for a fortnight. The man went away and gathered firewood and sold it. When he had earned ten Dirhams, he came to him and bought a garment with some of them and food with the others. The Messenger of Allah (pbuh) then said: This is better for you than that begging should come as a spot on your face on the Day of Judgment. Begging is right only for three people: one who is in grinding poverty, one who is seriously in debt, or one who is responsible for compensation and finds it difficult to pay.” Al-Tirmidhi reported a shorter version that he considered Hasan from Anas Bin Malik:

. بَاعَ حِلْسًا وَقَدَحًا وَقَالَ: مَنْ يَشْتَرِي هَذَا الحِْلْسَ وَالْقَدَحَ؟ أَنَّ رَسُولَ اللَّهِ « مَنْ يَزِيدُ عَلَى دِرْهَمٍ؟ مَنْ يَزِيدُ عَلَى دِرْهَمٍ؟ فَقَالَ رَجُلٌ: أَخَذْتهُُمَا بِدِرْهَمٍ، فَقَالَ النَّ بِ » فَأَعْطَاهُ رَجُلٌ دِرْهََُيِْ ف بَاعَهُمَا مِنْه .

"Cewa Manzon Allah (pbuh) (saw) ya sayar da wata zanen hawa da kwano na sha. Ya ce (saw): "Wa zai sayi zanen hawa da kwano na sha?" Sai wani mutum ya ce: "Zan karbe su da dirhami guda." Sai Annabi (saw) ya ce: "Wa zai bayar fiye da dirhami guda? Wa zai bayar fiye da dirhami guda?" Sai wani mutum ya amince ya ba shi dirhami biyu, sai ya sayar masa da su." Kuma an ruwaito a cikin riwayar Ibn Maja cewa Manzon Allah ﷺ ya ce:

“That the Messenger of Allah (pbuh) (saw) sold a saddle blanket and a drinking bowl. He (saw) said: "Who will buy saddle blanket and drinking bowl?". So a man said: "I will take them for a Dirham." So the Prophet (saw) said: "Who will give more than a Dirham? Who will give more that a Dirham?" A man agreed to give him two Dirham, so he sold them to him.” And it has been reported in the narration of Ibn Maja that the Messenger (pbuh) said:

. »؟ قَالَ: مَنْ يَزِيدُ عَلَى دِرْهَمٍ مَرَّتَيِْ «.

"Wanene zai biya fiye da dirham sau biyu?" Kuma a cikin ruwayar Al-Tirmidhi, Manzon Allah ﷺ ya ce:

“Who will pay more than a Dirham twice?” and in the narration of Al-Tirmidhi the Messenger (pbuh) said:

. »؟ مَنْ يَزِيدُ عَلَى دِرْهَمٍ؟ مَنْ يَزِيدُ عَلَى دِرْهَمٍ «.

"Wane zai biya fiye da dirhami ɗaya? Wane zai biya fiye da dirhami ɗaya?" ko kuma a wata kalma, an kammala cinikin ta hanyar gwanjo. Saboda haka, Manzon Allah ﷺ ya yi mu'amala da samar da aikin yi kai tsaye a matsayinsa na shugaban Dawla, ma'ana Dawla tana da wajibi ta samar da aiki ga masu zaman kashe wando.

“who will pay more than a Dirham? Who will pay more than a Dirham” or in other words, the sale was completed through the auction. So the Messenger of Allah (pbuh) dealing with employment directly in his capacity as the head of the State means that the State has to provide work for those unemployed.

Fawkan wannan, nafaqa daga Baitul Mal wajibi ce ga wanda ya zama mara iko, ta fuskar aiki da ta fuskar shari'a. Wanda ba shi da iko a aikace shi ne wanda ba zai iya yin aiki ba. Wanda kuma yake da hukuncin mara iko a shari'a amma ba shi da rauni a aikace, shi ne wanda zai iya yin aiki amma bai samu aikin ba, don haka ana ɗaukarsa a matsayin mara iko a idon shari'a, kuma wajibi ne a ba shi nafaqa. Saboda haka, samar da aiki ga wanda ake ɗauka a matsayin mara iko daga fuskar shari'a yana kama da samar da nafaqa ga mara iko a aikace. Bugu da ƙari, Shari'a ta haramta roƙo, wato bara, kuma ta halatta shi ga hukuma, wato Gwamnati; an ruwaito daga Abu Hurairah, ya ce: "Manzon Allah ﷺ ya ce:

Above that, the maintenance from the Bayt Al-Mal is due for the one who is incapable, both practically and legally. The one who is practically incapable is the person unable to work. The one who legally has the rule of the one who is incapable though is not practically incapable, is the person able to work but unable to find it, and so he is considered incapable in the eye of the law, and it is obligatory to give him maintenance. Therefore, providing work for the one who is considered incapable from the view of the law is exactly like providing maintenance for the practically incapable person. Additionally, the Shari’ah forbade asking, in other words, begging, and permitted it from the authority in other words, the State; it is reported from Abu Hurayrah who said: “The Messenger of Allah (pbuh) said:

. » كَ د يَكُدُّ بِهَا الرَّجُلُ وَجْهَهُ إِلا أَنْ يَسْأَلَ الرَّجُلُ سُلْطَانًا أَوْ فِي أَمْرٍ لا بُدَّ مِنْه «.

"(Bara) yanka ce mutum ke yi wa fuskarsa; sai dai idan ya roƙi sarki, ko kuma saboda matsanancin hali da babu mafita daga cikinsa." Abin da Al-Tirmidhi da Al-Nasa'i suka ruwaito. Al-Tirmidhi ya ce hadisin Hasan ne Sahih, kuma Ahmad ya ruwaito makamancinsa wanda Al-Zayn ya tabbatar da ingancinsa. Wannan shaida ce da ke nuna cewa halal ne a roƙi hukuma, wato Gwamnati, kuma hakan na nufin ita ce ke da alhakin wanda ya roƙa da kuma ciyar da shi, ko kuma samar masa da aiki.

“(Begging) is a cut that a person inflicts upon his face; except for asking a ruler, or under the stress of circumstances from which there is no escape.” reported by Al-Tirmidhi and Al- Nasa’i, Al-Tirmidhi said it is Hasan Sahih, and Ahmad reported something similar which Al-Zayn authenticated, which is proof that it is permitted to ask the authority, in other words, the State, and this means that she is responsible for him and for his maintenance, or securing a job/work for him.