Hadith 752
اُردوEn
وعن أبي هريرة رضي الله تعالى عنه قال : قال رسول الله صلى الله عليه وآله وسلم : « أد الأمانة إلى من ائتمنك ولا تخن من خانك ». رواه أبو داود والترمذي وحسنه وصححه الحاكم واستنكره أبو حاتم الرازي.
Narrated Abu Hurairah (RA): Allah's Messenger (ﷺ) said: "Give back what has been entrusted (to you) to him who has entrusted you, and do not violate the trust of him who violates your trust." [Reported by at-Tirmidhi and Abu Dawud; at-Tirmidhi graded it Hasan (good) and al-Hakim graded it Sahih (authentic). Abu Hatim ar-Razi considered it Munkar (rejected)].
Related hadith on this topic
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه أبواداود، البيوع، باب في الرجل يأخذ حقه من تحت يده، حديث:3535، الترمذي، البيوع، حديث:1264، والحاكم:2 /46 وصححه علي شرط مسلم، ووافقه الذهبي.* حميد الطويل عنعن، وانظر علل الحديث لابن أبي حاتم:1 /375، وللحديث شواهد.»©Explanation:
The aforementioned narration is weak in its chain of transmission; however, the issue that has been stated in it is correct in light of other evidences, as has been mentioned above.
And Allah knows best.
«أخرجه أبواداود، البيوع، باب في الرجل يأخذ حقه من تحت يده، حديث:3535، الترمذي، البيوع، حديث:1264، والحاكم:2 /46 وصححه علي شرط مسلم، ووافقه الذهبي.* حميد الطويل عنعن، وانظر علل الحديث لابن أبي حاتم:1 /375، وللحديث شواهد.»©Explanation:
The aforementioned narration is weak in its chain of transmission; however, the issue that has been stated in it is correct in light of other evidences, as has been mentioned above.
And Allah knows best.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 752
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
This ruling is obligatory because Allah says:
﴿إِنَّ اللّهَ يَأْمُرُكُمْ أَن تُؤدُّواْ الأَمَانَاتِ إِلَى أَهْلِهَا﴾ ()
2:
This ruling is recommended (mustahabb), because Allah says:
﴿وَجَزَاء سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا﴾ () (“The recompense of an evil is an evil like it.”) And also He says:
﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُم بِهِ﴾ () These two verses indicate that one should take back his right.
Ibn Hazm (rahimahullah) says that if someone has committed a breach of trust, then in the case of gaining control over his property, it is obligatory to take back one’s right.
And this will not be considered a breach of trust; rather, breach of trust would be if he takes more than his right.
1:
This ruling is obligatory because Allah says:
﴿إِنَّ اللّهَ يَأْمُرُكُمْ أَن تُؤدُّواْ الأَمَانَاتِ إِلَى أَهْلِهَا﴾ ()
2:
This ruling is recommended (mustahabb), because Allah says:
﴿وَجَزَاء سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا﴾ () (“The recompense of an evil is an evil like it.”) And also He says:
﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُم بِهِ﴾ () These two verses indicate that one should take back his right.
Ibn Hazm (rahimahullah) says that if someone has committed a breach of trust, then in the case of gaining control over his property, it is obligatory to take back one’s right.
And this will not be considered a breach of trust; rather, breach of trust would be if he takes more than his right.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1264
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Benefit: In general types of dealings, if someone commits an excess against another, then retaliation in kind is permissible. The Noble Qur’an, by the principle (And the recompense of an evil is an evil like it) (Ash-Shura: 40), has permitted this. However, in those rights where prescribed punishments (hudud) apply, their judgment is the responsibility of the ruler (hakim). Similarly, the matter of betrayal (khiyanah) is also specific. If someone has unjustly usurped a right and refuses to return it, and then by chance some trust (amanah) or borrowed item (ariyah) of the oppressor comes into the hands of the oppressed, then should he keep his right and return the rest, or should he return the trust in full? The aforementioned ahadith do not permit betrayal. And betrayal always involves deception and theft. Therefore, such general permission cannot be given to any Muslim. However, if he explicitly states that he is taking his such-and-such right, then it will be permissible.
Benefit: In general types of dealings, if someone commits an excess against another, then retaliation in kind is permissible. The Noble Qur’an, by the principle (And the recompense of an evil is an evil like it) (Ash-Shura: 40), has permitted this. However, in those rights where prescribed punishments (hudud) apply, their judgment is the responsibility of the ruler (hakim). Similarly, the matter of betrayal (khiyanah) is also specific. If someone has unjustly usurped a right and refuses to return it, and then by chance some trust (amanah) or borrowed item (ariyah) of the oppressor comes into the hands of the oppressed, then should he keep his right and return the rest, or should he return the trust in full? The aforementioned ahadith do not permit betrayal. And betrayal always involves deception and theft. Therefore, such general permission cannot be given to any Muslim. However, if he explicitly states that he is taking his such-and-such right, then it will be permissible.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3535
