Bukhari

Appropriateness Between the Chapter Heading and the Hadith:

The translation of the chapter heading is based on three components. Imam al-Bukhari rahimahullah established the chapter on the issue of employing a righteous man for wages, and the blessed verse he presented makes the relevance to the chapter clear. However, in the hadith he has presented, there is no mention of the word "ijarah" (hiring/employment).

Hafiz Ibn Hajar rahimahullah states:

«قال الاسماعیل : لیس فى الحدیثین جمیعا معنى الاجارۃ، وقال الداؤدی : لیس حدیث الخازن الأمین من ہذا الباب لأنہ لا ذکر للاجارۃ فیہ۔»

Allamah Isma‘ili and Dawudi rahimahumallah say: Why did Imam al-Bukhari rahimahullah bring this hadith in the chapter of Ijarah, when there is no mention of ijarah in the hadith in question? It should be noted that the translation of the chapter heading is based on three components:

➊ Employing a righteous man for wages.

➋ al-Khazin al-Amin, i.e., a trustworthy treasurer.

➌ Not employing someone who himself desires the position.

For the first component, he presented a verse from the Noble Qur’an, from which the relevance is clear.

For the second component, he presented the hadith of Sayyiduna Abu Musa al-Ash‘ari radi Allahu anhu, about which Imam Isma‘ili and Dawudi raised an objection regarding the appropriateness between the chapter heading and the hadith. To remove the objection of these two scholars, Allamah Ibn al-Tin rahimahullah states:

«إنما أراد البخاری أن الخازن لا شیئ لہ فى المال وإنما ہو أجیر» [فتح الباری، ج 5، ص : 379]

“That is, Imam al-Bukhari rahimahullah’s intent is the treasurer who has no personal share in the collected wealth, and it is evident that such a person is usually an employee (ajir).”

Allamah Kirmani rahimahullah states:

«ودخول ہذا الحدیث فى باب الإجارۃ للاشارۃ إلى أن خازن مال الغیر کالأجیر لصاحب المال۔» [الکواکب الدرادی، ج 10، ص : 97]

“Imam al-Bukhari rahimahullah’s inclusion of this hadith in this chapter is an indication that the treasurer is someone who is appointed over the wealth of others, just as a laborer is for the owner of the wealth.”

Almost the same relevance has been given by Ibn Battal rahimahullah, who writes:

«إنما أدخلہ فى ہذا الباب، لأن من المستوجر على شیئ فہو أمین فیہ، ولیس علیہ شیئ من ضمان أن فسد أو تلف، إلا إن کان بتضییعہ۔» [شرح ابن بطل، ج 6، ص : 385]

From these quotations, the appropriateness between the chapter heading and the hadith becomes clearly evident.

The third component of the chapter heading, which Allamah Abdul Haqq al-Hashimi rahimahullah mentioned in “Lub al-Lubab,” is:

“The relevance of the third component to the chapter heading is with these words: «ومن لم یستعمل من أرادہ»” [لب اللباب، ج 2، ص187]

Necessary Clarification:

Imam al-Bukhari rahimahullah, through the chapter heading and the hadith, is trying to explain that if a person offers himself to become an employee (ajir) and the other person refuses to employ him, then the basis for this is also found in the Sunnah.

However, this is not a rule; sometimes, if a person himself makes a request, his request can also be accepted. Allah the Exalted says in the Noble Qur’an:

«﴿اجْعَلْنِی عَلَى خَزَائِنِ الْأَرْضِ إِنِّی حَفِیظٌ عَلِیمٌ﴾» [یوسف : 55] “Appoint me over the treasuries of the land; indeed, I am a protector and knowledgeable.”

The author of “al-Abwab wa al-Tarajim” writes:

«وقد سأل بعض أصحاب النبى صلى اللہ علیہ وسلم الامامۃ فقال : اجعلنی امام قومی، فقال أنت امامہم واقتد بأضعفہم» [سنن أبى داؤد، رقم الحدیث : 531]

“Indeed, some of the companions of the Prophet sallallahu alayhi wa sallam asked the Prophet sallallahu alayhi wa sallam to appoint them as the leader (imam) of their people, so the Prophet sallallahu alayhi wa sallam said: ‘You are their imam, and take care of the weakest among them.’” [الأبواب والتراجم، ج 3، ص : 665] And Allah knows best.

Hadith Commentary:
The treasurer of someone’s wealth is considered the owner’s employee (wage-earner).
For this reason, Imam Bukhari rahimahullah has mentioned this hadith in the chapter of hiring (Ijarah).
According to our inclination, “trustworthy treasurer” (amin khazin) is used here in a general sense, meaning anyone who is appointed for a payment and fulfills that payment properly, giving people their due rights in full.
Even though he is giving from the government treasury, he is still deserving of the reward for spending (in the way of Allah).
It is extremely necessary for such a person to be trustworthy; otherwise, there is a risk of many harms.
Also, listen to what “Hazrat” Amin Ahsan Islahi says:
“The connection of this narration with the chapter of hiring (Ijarah) is extremely remote.”
(Tadabbur-e-Hadith: 1/548)
Alas! If Islahi sahib had, along with sincerity, sat as a student before an expert in the field, a firmly grounded muhaddith, and studied hadith from them, he would not have dared to write such immature things.

Hadith Commentary:

That is, he will receive a reward equal to that of the owner because he willingly carried out the owner's command and gave charity. And in spending that wealth according to the owner's instruction, he acted as an agent (wakil) on behalf of the owner. This is precisely the intent of the chapter.

Hadith Commentary:
From this it is understood that the treasurer who is appointed over the treasury, when he disburses (wealth) with cheerfulness and honesty, he too will be counted among those who give charity. That is, he will receive a reward equal to that of the owner, because he willingly accepted the owner's command and fulfilled it.
In spending wealth while carrying out the owner's command, he is like a tool (means). This is also the purpose of the chapter heading established by Imam Bukhari rahimahullah.

Hadith Commentary:
(1)
Both the owner of the wealth and the one who carries out his instruction will share in the reward; the difference will be that the servant will not receive any additional reward, whereas the owner will be given tenfold extra reward.

(2)
In this hadith, several conditions are mentioned for the servant or treasurer to receive reward:
➊ The first is that he must be a Muslim, because the intention of a disbeliever is not considered.
➋ The second is that he must be trustworthy, because one who is treacherous will be deprived of reward.
➌ The third is that he must carry out the instruction without any addition or omission.
➍ The fourth is that he should give charity willingly, because there is a risk that reward will be lost if it is done with reluctance of the heart.
➎ The fifth is that he should give charity to the one whom the owner has instructed, according to the owner’s command.
These aforementioned conditions must be observed in order to attain reward.
(Fath al-Bari: 3/382)

Hadith Commentary: Benefits and Issues: The treasurer who safeguards wealth with complete honesty and trustworthiness, and who, according to the owner's instructions, gives the full amount to people cheerfully as directed by the owner, is also deserving of reward and merit, and will be counted among those who give charity.
And both will receive independent reward; one will not receive the reward of the other.
They will not be a cause of deficiency in each other's reward.

1684. Commentary: For such a treasurer, in addition to being a Muslim, four conditions have been mentioned: ➊ To give with the owner's permission. ➋ To give willingly. ➌ To give in full. ➍ To give to the one about whom the command has been given. It is also understood from this that the one giving charity should fully act upon the instructions of the original owner. Without a valid excuse, these instructions should not be altered.

Benefit:
From this hadith, it is established that a trustworthy treasurer possesses great virtue. By "treasurer" is meant any individual who is appointed over any payment, and if he fulfills that payment with complete trustworthiness, ensuring both the amount and quality are one hundred percent correct, then he too is like the one who gives charity. Furthermore, it is also understood that when he makes the payment, he does so with generosity of heart, not with narrowness or displeasure. How fortunate is that treasurer who is trustworthy! He receives double benefit: reward for good deeds as well as his salary. On the Day of Judgment, he will also be granted Paradise, insha Allah. As for the one who is not trustworthy, he will be disgraced in this world and in the Hereafter will face Hellfire. May Allah, the Exalted, protect us. Ameen.

Benefit:
From this hadith, it is understood that believers are brothers to one another. They continue to help each other. They wish well for one another. The Noble Prophet sallallahu alayhi wa sallam has so clearly instructed the Muslim Ummah to remain in unity and harmony. Allahu Akbar, conspiracies are made; to turn people against them, major sins such as lying and flattery are resorted to. Therefore, it is a condition for unity and harmony that they be believers. From this, it is understood that those who, instead of supporting their Muslim brothers, conspire and spread propaganda against them are not believers. Believers are those who call towards unity and harmony.