33. Mai Fatara - Halin Musulunci | Quran Course

33. Mai Fatara - Halin Musulunci | Quran Course

Ana halatta a yi haka ba don a musanta gaskiyar lamarin, sai dai manufar da ya yi ita ce, fatara ta Lahira ta fi tsanani da girma, har ta sa fatara ta duniya ta zama kamar mai arziki idan aka kwatanta da ita. Fatara a al'adar malaman fiqhu ita ce mutumin da bashin da ke kansa ya fi dukiyarsa yawa, kuma kashe-kashensa ya fi kudin shigarsa yawa. Sun kira shi mai fatara duk da cewa yana da kudi, saboda dukiyarsa ta cancanci a kashe ta wajen biyan bashinsa, don haka kamar babu ita.

It is allowed not to negate the reality but rather he intended that the bankrupt of the Hereafter is more severe and enormous such that the worldly bankrupt becomes like the rich man in relation to him. The bankrupt in the convention of the fuqaha is the one whose debts are greater than his wealth, and his expenditure greater than his income. They called him bankrupt even though he has money because his wealth deserves to be spent in the way of his debts so it is as if it is absent.

Duk lokacin da basussukan mutum suka wajaba a biya su nan take, kuma kuɗinsa ba su isa biyan su ba, sai masu bin bashi su roƙi alƙali ya hana shi tasarrufi da dukiyarsa (hajr), to wajibi ne ya amsa musu. Ana so a sanar da hajr ɗin da aka yi masa, domin mutane su guji yin mu'amala da shi. Idan aka yanke hukuncin hajr a kansa, to ana kafa dokoki huɗu ta dalilinsa: Na farko, haƙƙoƙin masu bin bashi dangane da dukiyar da aka ware masa. Na biyu, hana shi tasarrufi da dukiyarsa. Na uku, duk wanda ya tarar da dukiyar da aka ware masa a wurinsa, yana da more haƙƙi a kanta fiye da sauran masu bin bashi, idan sharuddan sun cika. Na huɗu, alƙali ya sayar da dukiyarsa, ya biya masu bin bashi. Hujjar hajr a kan mai fatara ita ce abin da Ka'ab bin Malik ya ruwaito.

Whenever the debts of the person are obliged immediately and his money does not pay them so his creditors ask the judge to hijr him, it is obliged upon him to respond to them. It is recommended to announce the hijr upon him so that people avoid transacting with him. If hajara is sentenced upon him, four rules are established by that:- The first of them is rights of the creditors relating to his designated wealth. The second preventing the disposal of his wealth. The third is that whoever finds his designated wealth with him has more right to it than the remaining creditors if the conditions exist. Fourth, the judge sells his wealth and pays the creditors. The evidence for the hijr over the bankrupt is what K’aab bin Malik narrated

Wannan ba yana nufin daurin mai bin bashi ba ne, sai dai yana nufin daurin wanda nafaka ta wajaba a kansa, idan bai ciyar da ƙaramin yaro ba. Nafaka tana fitowa ne daga kuɗin da ya wajaba a kan wanda ya iya bayar da nafaka. Wannan yana nuni da daurin wanda ba ya ciyar da ƙaramin yaro ne kawai.

This does not indicate imprisoning the debtor but rather only indicates imprisoning the one upon whom maintenance is obliged, if he does not maintain the young child. Maintenance is from the money which is obliged upon the one capable to provide maintenance. This indicates the imprisonment of the one who does not provide for the young child alone.

Hukuncin mai fatara shi ne alkali ya sayar wa masu bin bashi dukiyar mai bin bashi, ya raba ta a tsakaninsu cikin rabo-rabo, domin babu wata hanyar da za a yi musu adalci sai da wannan. An ruwaito daga Umar bin Abdurrahman bin Dalaf cewa wani mutum daga Juhayna yakan sayi raƙuma a kan biyan kuɗi a lokaci mai zuwa, sai suka yi tsada. Ya yi fatara, sai ya tashi a gaban Umar bin Al-Khattab (ra): "Amma bayan haka, ya ku mutane. Lalle Al-Asfa, Asfa Bani Juhaynah, yana farin ciki da bashinsa da amincinsa, har a ce bashi ya rufe shi. Don haka duk wanda yake da wani abu a wurinsa, to ya zo da safe da wuri, domin za mu raba shi ta hanyar kuri'a." An ruwaito game da Umar bin Abdulaziz cewa ya yi hukunci a kan mai fatara cewa a raba dukiyarsa tsakanin masu bin bashi, sannan a bar shi har Allah (swt) ya azurta shi.

The rule regarding the bankrupt is that the judge sells to the creditors the debtor’s wealth and divides it among them in portions as there is no way to do them justice other than this. It has been narrated from Umar bin Abdurrahman bin Dalaf that a man from Juhayna would buy camels to a deferred period so they became high in price. He became bankrupt and raised it with Umar bin Al-Khattab (ra): ‘As for what follows, O people. Verily Al-Asfa Asfa Bani Juhaynah is pleased with his debt and trustworthiness that it be said the debts overtook him. So whoever has something over him, let him come early in the morning for we will divide it in lots.’ It has been narrated about Umar bin Abdulaziz that he judged the bankrupt that his wealth be divided between the creditors and then he is left until Allah (swt) provides sustenance for him.

Dukiyar wanda ya yi fatara da ke hannunsa ana raba ta tsakanin masu bin bashi bisa ga hannun jari gwargwadon darajar bashinsu, a tsakanin wadanda suke nan kuma suna neman hakkinsu kawai wanda lokacinsa ya riga ya zo. Amma akwai wadanda za su shiga cikin rabon: wanda yake nan amma bai neman hakkinsa, ko wanda yake waje wanda bai bada wakilci ba, ko wanda yake waje wanda lokacin hakkinsa bai riga ya zo ba, ko yana neman ko bai nema ba. Wannan saboda wanda lokacin hakkinsa bai riga ya zo ba, har yanzu bashi da hakki, yayin da wanda bai nema ba kuma ba a tilasta a ba shi ba muddin bai nema ba. Wannan hukunci ne idan mai fatara yana raye. Amma idan mai fatara ya rasu, hukunci ya shafi kowa, wanda yake nan ko wanda yake waje, mai nema ko wanda bai nema ba, kuma kowane mai bashi, ko bashinsa na nan take ko zuwa wani lokaci da aka kayyade. Wannan saboda dukkan lokuta suna zuwa ta hanyar mutuwar mai hakki ko wanda ake bin sa hakki. Idan hakkokin Allah (SWT) da hakkokin bayi suka hadu a kan mai fatara, to hakkokin Allah (SWT) sun fi hakkokin bayi muhimmanci. Don haka ana fara da abin da ya kauce masa na zakka ko kaffara; idan dukiyar ba ta isa ba, to ana raba ta tsakanin dukkan wadannan hakkoki ta hanyar kuri'a ba tare da canza wani abu da wani ba. Haka kuma bashin mutane: idan dukiyarsa ba ta biya su duka ba, to kowane daya yana karbar gwargwadon kudinsa daga abin da ya rage. Hujjar cewa hakkokin Allah (SWT) sun fi hakkokin bayi shi ne abin da Manzon Allah ﷺ ya tabbatar da cewa ya ce:

The bankrupt’s wealth which is found with him is divided between the creditors by shares by value between those claimants present and seeking where time of their rights has fallen due only. There does enter among them the one present but not claiming or the absent who did not delegate or the absent whose time of his right has not fallen due whether he claims or not. This is because the one where the time of his right has not fallen due has no right yet while the one not claiming is not obliged to be given as long as he is not claiming. This is where the bankrupt is alive. As for the deceased bankrupt, it is judged for everyone, present or absent, claiming or not, and each one with a debt whether immediate or to a named period. This is because all periods fall due by the death of the one with the right or the one against whom there was a right. If there combines upon the bankrupt the rights of Allah (swt) and the rights of the slaves (‘ibad), the rights of Allah (swt) precede the rights of the slaves. So it is commenced with what he missed of zakat or expiation; if it does not cover everything, this is divided upon all these rights by lots without altering anything with another. Similarly the debt of people; if his wealth does not pay all of them then each one takes up to the level of his money of what exists. The evidence that the rights of Allah (swt) precede the rights of the slaves is what is established by the Messenger of Allah (saw) that he said: