Mu'adh ibn Jabal, and he sold his property. It was narrated by Al-Khallal with his chain of narration (7). From 'Abd al-Rahman ibn Ka'b, he said: Mu'adh ibn Jabal was among the best of the youth of his people, and he would not hold back anything. He continued to be indebted until he sank his wealth in debt. The Prophet (peace be upon him) spoke to his creditors; had anyone been spared for the sake of another, they would have spared Mu'adh for the sake of the Messenger of Allah (peace be upon him). Thus, the Messenger of Allah (peace be upon him) sold his property for them until Mu'adh rose having nothing (8). Some scholars said: The creditors did not spare Mu'adh when the Messenger of Allah (peace be upon him) spoke to them because they were Jews.
800 - Issue: He said: (And if the judge declares a man insolvent, and one of the creditors finds the substance of his property, he is more entitled to it, unless he wishes to leave it and be equal with the other creditors).
Its general meaning is that whenever an insolvent person is placed under restriction, and one of his creditors finds his specific commodity that he sold to him—subject to the conditions he mentions—he has the right to rescind the sale and take back his commodity. This has been narrated from 'Uthman, 'Ali, and Abu Hurayrah. This is also the view of 'Urwah, Malik, Al-Awza'i, Al-Shafi'i, Al-'Anbari, Ishaq, Abu Thawr, and Ibn al-Mundhir. Al-Hasan, Al-Nakha'i, Ibn Shubrumah, and Abu Hanifah said: He is equal to the other creditors; because the seller had the right of withholding for the sake of receiving the price, so when he delivered it, he relinquished his right of withholding, and thus he does not have the right to reclaim it due to insolvency, just like the pledgee when he returns the pledge to the pledgor. And because he is equal to the creditors in the cause of entitlement, he is therefore equal to them in the entitlement itself, like the rest of them. Our evidence is what was narrated by Abu Hurayrah, that the Prophet (peace be upon him) said: "Whoever finds his specific goods with a person who has become insolvent, he is more entitled
(7) Reported by Al-Bayhaqi in: Chapter on Restriction of the Insolvent and the Sale of His Property for His Debts, from the Book of Bankruptcy. Al-Sunan al-Kubra 6/48. And Al-Hakim in: Chapter on Reconciliation Being Permissible Between Muslims Except What Forbids the Lawful, from the Book of Rulings. Al-Mustadrak 4/101. And Al-Daraqutni in: The Book of Judgments and Rulings and others, Sunan al-Daraqutni 4/231. (8) Reported by Al-Bayhaqi in: Chapter on Restriction of the Insolvent and the Sale of His Property for His Debts, from the Book of Bankruptcy, Al-Sunan al-Kubra 6/48. And 'Abd al-Razzaq in: Chapter on the Insolvent and the Restricted Person, from the Book of Sales. Al-Musannaf 8/268. And Al-Hakim in: Chapter that Mu'adh was a Nation Devoutly Obedient to Allah, from the Book of Knowledge of the Companions. Al-Mustadrak 3/273.
مُعاذِ بن جَبَلٍ، وبَاعَ مَالَهُ. رَوَاهُ الخَلَّالُ بإِسْنَادِه (٧). وعن عبد الرحمنِ بن كَعْبٍ، قال: كان مُعَاذُ بن جَبَلٍ من أَفْضَلِ شَبَابِ قَوْمِه، ولم يكُنْ يُمْسِكُ شَيْئًا، فلم يَزَلْ يُدَانُ حتى أَغرَقَ مَالَهُ فى الدَّيْنِ، فكَلَّمَ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- غُرَمَاءَهُ، فلو تُرِكَ أحَدٌ من أجْلِ أحَدٍ لَتَرَكُوا مُعَاذًا من أَجْلِ رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فبَاعَ لهم رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- مَالَهُ، حتى قَامَ مُعَاذٌ بغَيرِ شىءٍ (٨). قال بعضُ أهْلِ العِلْمِ: إنَّما لم يَتْرُكِ الغُرَمَاءُ لِمُعَاذٍ حين كَلَّمَهُم رسولُ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، لأنَّهم كانوا يَهُودًا.
٨٠٠ - مسألة؛ قال: (وإِذَا فَلَّسَ الْحَاكِمُ رَجُلًا، فَأَصَابَ أحَدُ الغُرَمَاءِ عَيْنَ مَالِهِ، فَهُوَ أَحَقُّ بِهِ، إِلَّا أنْ يَشَاءَ تَرْكَهُ، ويَكُونَ أُسْوَةَ الغُرَمَاءِ)
وجُمْلتُه أنَّ المُفْلِسَ متى حُجِرَ عليه، فوَجَدَ بعضُ غُرَمَائِه سِلْعَتَهُ التى بَاعَه إيَّاهَا بِعَيْنِها، بالشُّرُوطِ التى يَذْكُرُها، مَلَكَ فَسْخَ البَيْعِ، وأخَذَ سِلْعَتَه. ورُوِىَ ذلك عن عُثْمَانَ، وعَلِىٍّ، وأبى هُرَيْرَةَ. وبه قال عُرْوَةُ، ومالِكٌ، والأوْزَاعِىُّ، والشَّافِعِىُّ، والعَنْبَرِىُّ، وإسحاقُ، وأبو ثَوْرٍ، وابنُ المُنْذِرِ. وقال الحسَنُ، والنَّخَعِىُّ، وابنُ شُبْرُمَةَ، وأبو حنيفةَ: هو أُسْوَةُ الغُرَمَاءِ؛ لأنَّ البائِعَ كان له حَقُّ الإمْسَاكِ لِقَبْضِ الثَّمَنِ، فلمَّا سَلَّمَه أَسْقَطَ حَقَّه من الإِمْساكِ، فلم يكُنْ له أن يَرْجِعَ فى ذلك بالإِفْلاسِ، كالمُرْتَهِنِ إذا سَلَّمَ الرَّهْنَ إلى الرَّاهِنِ. ولأنَّه ساوَى الغُرَماءَ فى سَبَبِ الاسْتِحْقاقِ، فَيُساوِيهم فى الاسْتِحْقاقِ، كسائِرِهم. ولَنا، ما روَى أبو هُرَيْرَةَ، أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "مَنْ أَدْرَكَ مَتَاعَهُ بِعَيْنِهِ عِنْدَ إنْسَانٍ قَدْ أفْلَسَ فَهُوَ أَحَقُّ
(٧) وأخرجه البيهقى، فى: باب الحجر على المفلس وبيع ماله فى ديونه، من كتاب التفليس. السنن الكبرى ٦/ ٤٨. والحاكم، فى: باب الصلح جائز بين المسلمين إلا ما حرم حلالا، من كتاب الأحكام. المستدرك ٤/ ١٠١. والدارقطنى، فى: كتاب الأقضية والأحكام وغير ذلك، سنن الدارقطنى ٤/ ٢٣١.(٨) أخرجه البيهقى، فى: باب الحجر على المفلس وبيع ماله فى ديونه، من كتاب التفليس، السنن الكبرى ٦/ ٤٨. وعبد الرزاق، فى: باب المفلس والمحجور عليه، من كتاب البيوع. المصنف ٨/ ٢٦٨. والحاكم، فى: باب أن معاذا كان أمة قانتا للَّه، من كتاب معرفة الصحابة. المستدرك ٣/ ٢٧٣.
