Nasai

Hadith Commentary:
In the narration of Ibn Majah, it is stated: "I am his guarantor."
In the narration of al-Hakim, it is stated: The Messenger of Allah (sallallahu alayhi wa sallam) said: "Those gold coins are upon you, and the deceased is absolved."
The majority of scholars have deduced from this that such a guarantee (kafalah) is valid, and the guarantor (kafil) then has no right to return to the estate of the deceased.
According to Imam Malik (rahimahullah), if the right of recourse is stipulated, then recourse is permissible.
And if the guarantor knows that the deceased is insolvent, then recourse is not permissible.
Imam Abu Hanifah (rahimahullah) says: If the deceased left behind property equal to the debt, then the guarantee is valid; otherwise, the guarantee is not valid.
The statement of the Imam is explicitly contrary to the hadith.
(Wahidi)
And Imam (rahimahullah) himself has bequeathed: If any of my statements contradict the Prophetic hadith, then leave my statement.
Those who act contrary to this statement of Imam Abu Hanifah should reflect on what face they will show to the Imam on the Day of Judgment.
Every Muslim should always remember this principle: After Allah and His Messenger, all the Imams of the religion, the mujtahids, the perfect saints, the noble jurists, and the elders of Islam are to be held in complete respect in the heart.
They should be honored, and no word of disrespect should be uttered regarding their status.
And their statements and instructions that do not contradict the Book and the Sunnah should be held in the highest regard.
They should be accepted wholeheartedly, and if, God forbid, any of their statements are contrary to an explicit verse of the Qur'an or a marfu' hadith, then, according to their own bequest, it should be left aside and the Qur'an and Sunnah should be followed.
This is the path of salvation and the straight path. If this is not done, and their statements are made the foundation of the religion, then this falls under the verse:
﴿أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ﴾ (ash-Shura: 21)
"Or do they have partners who have legislated for them in religion that for which Allah has not given permission?"
Because legislation in the religion is, in reality, solely the work of Allah the Exalted.
Those who, in the name of religion, have given the name of Shari'ah to such things for which Allah has given no permission.
Alas, the Ummah has been afflicted with this disease for more than a thousand years, and even now there are no signs of complete recovery from this epidemic.
O Allah, have mercy on the Ummah of Your beloved (sallallahu alayhi wa sallam). Just look in India and Pakistan! In every corner, new innovations (bid'ah) and strange customs are seen.
In some places, taziyah-making is happening in Muharram, and in others, paper horses are being paraded.
In some places, processions of shrouds are being taken out at graves, and in others, banners are being raised. What is even more astonishing is that all this is being done in the name of Islam.
In this way, Islam is being defamed.
The scholars are sitting with their mouths bridled.
Some are busy searching for justification, because in this way their business can run easily.
Indeed, to Allah we belong and to Him we shall return.
Hafiz Ibn Hajar says:
Al-Hakim added in the hadith of Jabir: "They are upon me," so the Messenger of Allah (sallallahu alayhi wa sallam) began to say:
«هُمَا عَلَيْكَ وَفِي مَالِكَ وَالْمَيِّتُ مِنْهُمَا بَرِيءٌ» He said:
"Yes," so he (the Prophet) prayed over him. Then whenever the Messenger of Allah (sallallahu alayhi wa sallam) met Abu Qatadah, he would say:
«مَا صَنَعَتِ الدِّينَارَانِ؟» Until finally he said:
"I have paid them off, O Messenger of Allah." He (the Prophet) said:
«الْآنَ حِينَ بَرَدَتْ عَلَيْهِ جِلْدُهُ»
And this incident occurred another time, for ad-Daraqutni narrated from the hadith of Ali, from Ali (radi Allahu anhu), who said:
Whenever a funeral was brought to the Messenger of Allah (sallallahu alayhi wa sallam), he would not ask about anything from the man's deeds, but he would ask about his debt. If it was said:
"He has a debt," he would refrain from praying over him. And if it was said:
"He has no debt," he would pray over him.
So a funeral was brought, and when he stood to say the takbir, the Messenger of Allah (sallallahu alayhi wa sallam) asked his companions:
«هَلْ عَلَى صَاحِبِكُمْ دَيْنٌ؟» They said:
"Two dinars." So the Messenger of Allah (sallallahu alayhi wa sallam) turned away from him and said:
«صَلُّوا عَلَى صَاحِبِكُمْ» So Ali (radi Allahu anhu) said:
"They are upon me, O Messenger of Allah. He is absolved of them." So the Messenger of Allah (sallallahu alayhi wa sallam) stepped forward and prayed over him, then said to Ali ibn Abi Talib:
«جَزَاكَ اللَّهُ خَيْرًا , فَكَّ اللَّهُ رِهَانَكَ (فتح الباري)
یعنی حدیث جابر میں حاکم نے یوں زیادہ کیا ہے کہ میت کے قرض والے وہ دو دینار تیرے اوپر تیرے مال میں سے ادا کرنے واجب ہو گئے۔
اور میت ان سے بری ہو گیا۔
اس پرصحابہ نے کہا، ہاں یا رسول اللہ واقعہ یہی ہے۔
پھر آپ ﷺ نے اس میت پر نماز جنازہ پڑھائی۔
پس جب بھی رسول کریم صلی اللہ علیہ وسلم ابوقتادہ سے ملاقات فرماتے آپ دریافت کرتے تھے کہ اے ابوقتادہ ! تمہارے ان دو دیناروں کا وعدہ کیا ہوا؟ یہاں تک کہ ابوقتادہ نے کہہ دیا کہ حضور ان کو میں ادا کر چکا ہوں۔
آپ نے فرمایا اب تم نے اس میت کی کھال کو ٹھنڈا کردیا۔
ایسا ہی واقعہ ایک مرتبہ اور بھی ہوا ہے جسے دارقطنی نے حضرت علی ؓ سے روایت کیا کہ آنحضرت ﷺ کے پاس جب کوئی جنازہ لایا جاتا آپ اس کے کسی عمل کے بارے میں نہ پوچھتے مگر قرض سے متعلق ضرور پوچھتے۔
اگر اسے مقروض بتلایا جاتا تو آپ اس کا جنازہ نہ پڑھتے اور اگراس کے خلاف ہوتا تو آپ جناز پڑھا دیتے۔
پس ایک دن ایک جنازہ لایا گیا۔
جب آپ نماز کی تکبیر کہنے لگے تو پوچھا کہ کیا یہ مقروض ہے؟ کہا گیا کہ ہاں دو دینار کا مقروض ہے۔
پس آپ جنازہ پڑھنے سے رک گئے۔
یہاں تک کہ حضرت علی ؓ نے کہا کہ حضور وہ دو دینار میرے ذمہ ہیں۔
میں ادا کردوں گا۔
اور یہ میت ان سے بری ہے۔
پھر آپ ﷺ نے نماز جنازہ پڑھائی۔
اور فرمایا کہ اے علی ! اللہ تم کو جزائے خیر دے، اللہ تم کو بھی تمہارے رہن سے آزاد کرے یعنی تم کو جنت عطا کرے۔
اس سے یہ بھی معلوم ہوا کہ کوئی میت مقروض ہو اور اس وجہ سے اس کے جنازے کی نماز نہ پڑھائی جارہی ہو تو اگرکوئی مسلمان اس کی مدد کرے اور اس کا قرضہ اپنے سر لے لے تو یہ بہت بڑا ثواب اور باعث رضائے خدا اور رسول ہے اور ا س حدیث کے ذیل میں داخل ہے کہ جو شخص اپنے کسی مسلمان بھائی کی مدد کرے گا اللہ اس کی مدد کرے گا۔
خاص طور پر جب کہ وہ دنیا سے کوچ کر رہا ہے۔
ایسے وقت ایسی امداد بڑی اہمیت رکھتی ہے مگر بعض نام نہاد مسلمانوں کی عقلوں کا یہ حال ہے کہ وہ ایسی امداد پر ایک کوڑی خرچ کرنے کے لیے تیار نہیں ہوتے۔
ویسے نام نمود کے لیے مردہ کی فاتحہ، تیجہ، چالیسواں، من گھڑت رسموں میں کتنا ہی روپیہ پانی کی طرح بہا دیتے ہیں۔
حالانکہ وہ رسوم ہیں جن کا قرآن وحدیث و اقوال صحابہ حتی کہ امام ابوحنیفہ ؒ سے بھی کوئی ثبوت نہیں ہے۔
مگر شکم پرور علماءنے ایسی رسموں کی حمایت میں ایک طوفان جدال کھڑا کر رکھا ہے۔
اور ان رسمو ں کو عین خوشنودی خدا و رسول ﷺ قرار دیتے ہیں اور ان کے اثبات کے لیے آیا ت قرآنی و احادیث نبوی میں وہ وہ تاویلات فاسدہ کرتے ہیں کہ دیکھ کر حیرت ہوتی ہے سچ ہے خود بدلتے نہیں قرآن کو بدل دیتے ہیں رسول کریم ﷺ نے صاف لفظوں میں فرمایا تھا۔
«مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ، فَهُوَ رَدٌّ»
Whoever introduces into our religion something new for which there is no proof from our Shari'ah, it is rejected.
It is clear that the prevalent customs were neither in the time of the Messenger (sallallahu alayhi wa sallam) nor in the time of the Companions or the Followers (Tabi'in), even though Muslims used to die and be martyred in those times, but there is no evidence of anyone's "third" (teeja) or "fortieth" (chaliswan) being observed, not even for Imam Abu Hanifah himself that his "third" or "fortieth" was observed.
Nor is the "third" or "fatiha" for Imam Shafi'i (rahimahullah) established.
When this is the reality, then to add or subtract from the Shari'ah from one's own side is to be caught in the curse of Allah.
May Allah protect us from it. Ameen.

Hadith Commentary:
(1)
In one narration, it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“The deceased’s debt of two dinars is upon you; it is obligatory to pay it from your wealth, and the deceased has been absolved of it.”
(al-Mustadrak ‘ala al-Sahihayn [Dar al-Ma‘rifah, Beirut edition]: 3/87)
Apparently, this narration is contrary to the narration mentioned in the main text, in which three dinars are mentioned.
The reconciliation is that the debt was more than two dinars and less than three.
The one who said “three” rounded up the number without considering the smaller coins, and the one who said “two” did not count the extra coins above two.
The objective is the full repayment of the debt.
Wallahu a‘lam. From this, Imam Bukhari (rahimahullah) established his claim that it is permissible to transfer the debt owed by the deceased.
(2)
An objection may be raised that this is actually a guarantee (daman), not a transfer (hawalah), as is explicitly stated in the narration of Ibn Majah, whereas the chapter heading mentions transfer. The answer is that the guarantee for the insolvent deceased is that his debt is transferred from his liability to the liability of another, and this is also the meaning of transfer (hawalah).
(3)
Imam Abu Hanifah (rahimahullah) holds the view that if the deceased has left behind property equal to the amount of the debt, then the transfer is valid; otherwise, a guarantee on his behalf is not valid.
This position is in clear contradiction to the aforementioned hadith.
(4)
It should be noted that in the aforementioned hadith, there are only three narrators between Imam Bukhari (rahimahullah) and the Messenger of Allah (sallallahu alayhi wa sallam). Such a hadith is called “thulathiyyah,” and this is the seventh thulathiyyah hadith.

Hadith Commentary:
From this hadith, Imam Bukhari rahimahullah deduced that a guarantor cannot withdraw from his guarantee when he has become the guarantor for the deceased’s debt. This is because the Prophet sallallahu alayhi wa sallam performed the funeral prayer for the deceased solely on account of Abu Qatadah radi Allahu anhu’s guarantee. If it were permissible to withdraw, then the Prophet sallallahu alayhi wa sallam would not have performed the prayer until Abu Qatadah radi Allahu anhu had actually paid the debt.

Hadith Commentary:
(1)
It is understood from this hadith that a guarantor cannot withdraw from his guarantee once he has taken responsibility for the deceased’s debt, because the Messenger of Allah (sallallahu alayhi wa sallam) performed the funeral prayer for the deceased due to the guarantee of Abu Qatadah (radi Allahu anhu).
If withdrawal were permissible, then until Abu Qatadah (radi Allahu anhu) had actually paid off the debt, the Prophet (sallallahu alayhi wa sallam) would not have performed the funeral prayer.

(2)
It should be noted that when a person takes responsibility for the debt of the deceased, the deceased is absolved of liability; for this reason, the Messenger of Allah (sallallahu alayhi wa sallam) performed the funeral prayer.
This is the position of the majority, that whether or not the deceased leaves behind wealth, once someone assumes the responsibility, the deceased is absolved of liability. However, the view of Imam Abu Hanifah (rahimahullah) is contrary to this hadith.
(Fath al-Bari: 4/598)