Bukhari

Hadith Commentary:
The statement of Abdullah ibn Mas‘ud radi Allahu anhu mentioned here has been connected (mawsul) by Imam Bayhaqi. He also narrated an incident that a person informed Abdullah ibn Mas‘ud radi Allahu anhu that the muezzin of Ibn Nawahah used to say in the call to prayer: “Ashhadu anna Musaylimah rasul Allah.” He summoned Ibn Nawahah and his companions. Ibn Nawahah was executed, and consultation was sought regarding his companions. ‘Adi ibn Hatim said: “Kill them.” Jarir and Ash‘ath said: “Make them repent and take a guarantee from them.” They were one hundred and seventy men. Ibn Abi Shaybah has narrated similarly.

Ibn Munir said that Imam Bukhari rahimahullah, in the chapter of Hudud (prescribed punishments), established the ruling of guarantee (kafalah) in debts as well, but if there is a guarantor (kafil) in hudud or qisas (retaliation), and the principal offender (makful ‘anhu) disappears, then the hadd or qisas will not be imposed on the guarantor—there is consensus on this. However, in the case of debt, the guarantor must pay the debt. (Wahidi)

Regarding the two men from Bani Isra’il mentioned in the hadith, further details not found in this narration are left to Allah—who they were, where they were from, and which era they belonged to. In any case, the incident mentioned in the hadith is worthy of taking a lesson from. Although this world is the abode of means, and here everything is connected to a cause, the Divine Power has established the system of the world on this very foundation, yet some exceptions do occur.

Among these two, the one who took the loan, with firmness of heart and strength of faith, presented only the name of Allah the Exalted as guarantor and surety. This was because he had a definite resolve in his heart to repay the debt, and before taking the loan, he had made a firm intention that he would, by any means, certainly repay this debt. It was on the basis of this firm resolve that he took this step.

That is why it is stated in the hadith that whoever takes a loan with a firm intention to repay it, Allah the Exalted surely helps him and pays off his debt. For this reason, at the time of repayment, the man came to the seashore in search of a boat so that he could travel and present himself at the creditor’s house at the appointed time to repay the debt. But, by coincidence, despite much searching, he could not find a means of transport, so he was compelled to place the dinars of the debt into a hole in a piece of wood, write an introductory note with it, and cast the wood into the river, relying upon Allah.

He had resolved that if Allah delivered this sum in the wood to his creditor brother, then so be it; otherwise, whenever he returned to his homeland, he would repay the amount again. On the other side, the creditor was waiting at the seashore for an incoming boat, expecting that his brother would arrive at the appointed time and pay the amount. But he too, failing in his wait, was about to leave when suddenly his gaze fell upon the floating piece of wood in the river. Considering it a good piece of wood for fuel, he took it. Upon taking it home and opening it, he discovered the reality, received his money, and was delighted. Since the payer was unaware that the money had been received, he, as a precaution, brought the amount again upon returning to his homeland and presented it to him. Upon learning the details, both were extremely pleased.

This is the station of tawakkul ‘ala Allah (reliance upon Allah) which is not attained by everyone. That is why the Prophet sallallahu alayhi wa sallam said to a companion: “Tie your camel well at night and then rely upon Allah that no one will steal it.”
The saying of the Prophet, in a loud voice: “On tawakkul, tie the camel’s knee.” Even today, it is necessary that Muslims who take loans demonstrate such firm resolve and reliance upon Allah, that with Allah’s help, they will certainly repay the loan amount soon. If they do so, Allah will also help them and will have their debt repaid.

The names of these two persons are not known. Hafiz said that Muhammad ibn Rabi‘ extracted in Musnad al-Sahabah from Abdullah ibn ‘Amr radi Allahu anhuma that the lender was Najashi. In that case, calling him from Bani Isra’il would be because he was a follower of Bani Isra’il, not that he was from their descendants. ‘Allamah ‘Ayni, according to his habit, objected to Hafiz Sahib and did not praise Hafiz Sahib’s breadth of vision and vast knowledge. He said that this narration is weak and cannot be relied upon, although Hafiz himself has stated that there is a majhul (unknown) narrator in its chain. (Wahidi)

Under this hadith, Hafiz Ibn Hajar rahimahullah states:
“Wa fi al-hadith jawazu al-ajal fi al-qard wa wujubu al-wafa’ bihi wa qila la yajibu bal huwa min bab al-ma‘ruf wa fihi al-tahadduth ‘amma kana fi Bani Isra’il wa ghayrihim min al-‘aja’ib lil-itti‘az wa al-iqtida’ wa fihi al-tijarah fi al-bahr wa jawazu rukubihi wa fihi bidayatu al-katib binafsihi wa fihi talab al-shuhud fi al-dayn wa talab al-kafil bihi wa fihi fadlu al-tawakkul ‘ala Allah wa anna man sahha tawakkuluhu takaffala Allah bi-nasrihi wa ‘awnuhu, etc.” (Fath)

That is, in this hadith is the permissibility of fixing a term in a loan, and the obligation of repayment at the appointed time is also established. From this, the narration of the wondrous events of Bani Isra’il is also proven permissible, so that lessons may be drawn from them and they may be emulated. From this, the permissibility of maritime trade and traveling by sea is also established. It is also proven that the scribe should begin by writing his own name, and that witnesses should be sought in matters of debt, as well as a guarantor. The virtue of tawakkul ‘ala Allah (reliance upon Allah) is also derived from this, and that whoever is truly reliant, Allah the Exalted takes responsibility for his help and support.

In the Noble Qur’an, Allah says:
﴿وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ﴾ (al-Talaq 3)
Whoever relies upon Allah, He is sufficient for him.
Many such verses are found in the Qur’an.

However, it is also necessary to remember in this context that sitting idle and abandoning effort is not called tawakkul. Rather, to carry out the work with full strength and then entrust its result to Allah, and to have complete hope in Allah for good—this is tawakkul, which is part of a Muslim’s faith.

In a hadith qudsi, it is stated:
“Anā ‘inda zanni ‘abdi bi.”
I am as My servant thinks of Me.
That is, whatever expectation the servant has of Allah, Allah will deal with him accordingly.

The Israelite believer, relying upon Allah, entrusted a large sum of one thousand dinars to Allah. Allah made his expectation come true.

At the beginning, the incident mentioned from the narration of Abu al-Zinad is as follows: This man, considering his wife’s slave-girl to be his own property, out of ignorance had relations with her. This case came before the high court of ‘Umar radi Allahu anhu, and due to his ignorance, ‘Umar radi Allahu anhu pardoned the punishment of stoning (rajm), but as a disciplinary measure, ordered one hundred lashes. Later, when Hamzah al-Aslami radi Allahu anhu went there as a collector to collect zakat, this matter came before him as well. He was unaware of ‘Umar radi Allahu anhu’s decision. When people mentioned it, he was not convinced. Therefore, someone from the tribe offered his guarantee that he should verify it from ‘Umar radi Allahu anhu. Thus, he accepted this guarantee and sought confirmation of the incident from ‘Umar radi Allahu anhu. Imam Bukhari rahimahullah established from this the permissibility of present guarantee.

Hadith Commentary:
(1)
According to one narration, he wrote in the letter that this letter is from so-and-so to so-and-so; I have entrusted your wealth to the Guarantor who had guaranteed me. Indeed, this Israelite believer, relying upon Allah, entrusted a large sum of one thousand dinars to Allah. Allah, the Exalted, made this servant’s assumption correct.
(2)
No further details could be ascertained about them—who the people were, where they were from, and to which era they belonged.
(3)
Although this world is the abode of means, and here everything is connected to some cause, yet some things occur exceptionally, as is the case in this incident.
(4)
Imam Bukhari rahimahullah has established personal surety (kafalah) from this hadith, because the Messenger of Allah sallallahu alayhi wa sallam mentioned this incident as praise and commendation. If there had been anything in it contrary to the Shariah, the Messenger of Allah sallallahu alayhi wa sallam would certainly have clarified it.
(5)
It is also established from this hadith that a time can be fixed for the repayment of a loan, and then its repayment becomes obligatory at the appointed time. Furthermore, testimony and surety can be taken regarding a loan. All these matters are clearly established from this hadith.
(Fath al-Bari: 4/595)