Mfilisi katika lugha ni yule asiye na mali, na yule asiye na kile ambacho angelipia mahitaji yake. Maana yake ni kwamba amefikia hali ambayo husemwa juu yake, 'Hana pesa', hivyo ni muflis. Muslim amesimulia kupitia njia ya Abu Hurairah (ra).

The bankrupt in the language is the one without money and the one without that which he would pay for his needs. It is meant by this that he reached a situation in which it is said about him, ‘There is no money with him’ so he is muflis. Muslim narrated via the way of Abu Hurairah (ra)

Taarifa hii waliyoitoa inahusu hali halisi ya mufliss, pamoja na kauli ya Mtume ﷺ.

This statement of theirs is information about the reality of the muflis and the Prophet (saw)’s statement,

Inaruhusiwa kutokukanusha uhalisia, bali alikusudia kwamba mtu mwenye kufilisika kwa Akhera ni mkubwa zaidi na mkali zaidi, hadi kwamba mtu mwenye kufilisika kidunia anakuwa kama tajiri kulinganisha naye. Mtu mwenye kufilisika kwa mujibu wa desturi ya mafaqihi ni yule ambaye madeni yake ni makubwa kuliko mali yake, na matumizi yake ni makubwa kuliko mapato yake. Wamemwita mfilisika ingawa ana fedha kwa sababu mali yake inastahiki kutumiwa kulipa madeni yake, kwa hiyo ni kama haipo.

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.

Wakati deni za mtu zinapostahili kulipwa mara moja na mali yake isipotosha kulipa, wadai wake wakimwomba hakimu amzuie (hijr), inamlazimu kujibu madai yao. Inapendekezwa kutangaza kuzuiwa kwake ili watu waepuke kufanya biashara naye. Hakimu akimhukumu kuzuiwa, hukumu hiyo huweka kanuni nne: Kwanza, haki za wadai kuhusu mali yake iliyotengwa. Pili, kuzuia kutumia au kuuza mali yake. Tatu, yeyote atakayekuta mali yake iliyotengwa mikononi mwa mtu huyo ana haki zaidi juu yake kuliko wadai wengine waliobaki, ikiwa masharti yapo. Nne, hakimu anauza mali yake na kuwalipa wadai. Ushahidi wa kuzuiwa kwa mfilisi ni kile alichosimulia Ka'ab bin Malik.

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

Na imesimuliwa kutoka kwa Abdurrahman bin K’aab:

And it has been narrated from Abdurrahman bin K’aab:

Wakati haki za watu au kitu kinachowajibisha faini ya kifedha zinapothibitika dhidi ya mtu aliyefilisika, kupitia ushahidi wa kuaminika au ungamo sahihi kutoka kwake, katika hali hiyo mali yake yote huuzwa na wadai hushughulikiwa kwa usawa. Pia, kwa kanuni, haijuzu kumfunga gerezani, kama ilivyo kwamba kabisa hairuhusiwi kumfunga mdaiwa mwenye matatizo, kutokana na kauli ya Allah (SWT):

When there is established over the bankrupt the rights of people or that which obliges a money fine via trustworthy testimony or a correct confession from him, in this case all what he has is sold and the creditors treated equitably. Nor is it in principle allowed that he be imprisoned just as it is absolutely not allowed to imprison a debtor in difficulty due to the statement of Allah (swt):

Na kwa sababu ya yale aliyoyapokea Muslim na Abu Dawud kutoka kwa Abu Said Al-Khudri, ambaye alisema:

And due to what Muslim and Abu Dawud narrated from Abu Said Al-Khudri who said:

Hii haionyeshi kumfunga mdaiwa, bali inaonyesha tu kumfunga yule ambaye matumizi ya kumtunza ni wajibu wake, ikiwa hamtunzi mtoto mdogo. Matumizi ya kumtunza yanatoka kwenye fedha ambazo ni wajibu kwa yule mwenye uwezo wa kutoa matumizi. Hii inaonyesha kumfunga yule tu ambaye hamtunzi mtoto mdogo.

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.

Kanuni kuhusu mfilisi ni kwamba hakimu huuza kwa wadai mali ya mdaiwa na kuigawa kati yao kwa sehemu, kwa kuwa hakuna njia nyingine ya kuwatendea haki isipokuwa hii. Imepokewa kutoka kwa Umar bin Abdurrahman bin Dalaf kwamba mtu mmoja kutoka Juhayna alikuwa akinunua ngamia kwa malipo ya baadaye hadi bei zao zikapanda. Akafilisika, akamlalamikia Umar bin Al-Khattab (ra): "Amma baada ya hayo, enyi watu. Hakika Al-Asfa, Asfa wa Bani Juhaynah, ameridhika na deni lake na uaminifu wake, hata inasemwa kwamba madeni yamemzidi. Basi yeyote aliye na chochote kwake, na aje mapema asubuhi, kwani tutagawanya kwa kura." Imepokewa kuhusu Umar bin Abdulaziz kwamba alimhukumu mfilisi kwamba mali yake igawanywe kati ya wadai, kisha aachwe hadi Allah (swt) amtafutie riziki.

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.

Mali ya mfilisi inayopatikana kwake hugawanywa kati ya wadai kwa hisa kulingana na thamani, miongoni mwa wale wadai waliopo na wanaodai tu ambao muda wa haki zao umekwisha kufika. Huingia miongoni mwao pia yule aliyepo lakini asiyedai, au aliye mbali ambaye hakumtuma wakili, au aliye mbali ambaye muda wa haki yake haujafika, awe anadai au asidai. Hii ni kwa sababu yule ambaye muda wa haki yake haujafika bado hana haki, wakati yule asiyedai hana wajibu wa kupewa mradi tu hadai. Haya ni kwa mfilisi aliye hai. Kwa mfilisi aliyekufa, hukumu ni kwa kila mtu, aliyepo au aliye mbali, anayedai au asiyedai, na kila mmoja mwenye deni, liwe la papo hapo au la muda uliowekwa. Hii ni kwa sababu muda wote hufika kwa kifo cha mwenye haki au yule ambaye haki ilikuwa juu yake. Ikiwa haki za Allah (swt) na haki za waja (‘ibad) zinamkusanyikia mfilisi, haki za Allah (swt) hutangulizwa mbele ya haki za waja. Hivyo huanza kwa kile alichokosa cha zakat au kafara; ikiwa hakitoshelezi kila kitu, basi hugawanywa juu ya haki hizi zote kwa kura bila kubadilisha chochote kwa kingine. Vivyo hivyo deni la watu; ikiwa mali yake haiwalipi wote, basi kila mmoja huchukua kwa kiwango cha fedha yake kati ya kilichopo. Ushahidi kwamba haki za Allah (swt) zinatangulizwa mbele ya haki za waja ni kile kilichothibitishwa kutoka kwa Mjumbe wa Allah ﷺ alipoasema:

Na kauli yake (SWT):

And his (swt) statement:

Wakati mali ya mfilisi inauzwa, matumizi yake ya kila siku na matumizi ya yule ambaye ni lazima amtunze yanazingatiwa, hivyo nyumba yake ambayo anaihitaji kwa makazi haiuzwi. Ikiwa ana nyumba mbili na hana haja na moja kati ya hizo mbili, basi ile asiyoihitaji ndiyo inauzwa. Ikiwa mfilisi anapata kipato kinachomtosheleza yeye na wale ambao ni lazima awatunze, au anaweza kupata kipato hicho kwa kujiajiri kwa kuajiriwa, katika hali hii mali yake yote inauzwa isipokuwa nyumba yake, ambayo ni lazima aishi humo. Ikiwa hawezi kufanya hivyo bila chochote kati ya hivyo, anaachiwa kile kinachomtosha yeye na kumtunza yeye pamoja na wale ambao ni lazima awatunze kwa kiwango kinachofaa kutoka katika mali, mpaka inapomalizika mgawanyo wake kati ya wadai wake.

When the wealth of the bankrupt is sold, his maintenance and the maintenance of the one whose maintenance is obliged upon him is considered so his house which he has need of residing therein is not sold. Whereas if he has two houses and has no need of one against the other, the one which he does not need is sold. If the bankrupt earns what furnishes provisions for him and furnishes provisions of those whom he must maintain or he is able to earn that practically by hiring himself, in this situation all his wealth is sold except his house which is a must that he reside therein. If he is unable to perform with out any of that, it is left for him that which suffices him and maintains him and those whom it is obliged upon him to furnish provisions for according to what is reasonable from wealth until he finishes from its division between his creditors.