Chapter on the prohibition of withholding from a wealthy person the right of the one who claims it from him: Allah the Exalted said: ((Indeed, Allah commands you to render trusts to whom they are due)).
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The Shaykh : ... the ant village, meaning the community of ants, they burned their burrows with fire, so the Prophet (peace and blessings be upon him) said Sunan Abi Dawud 2675Sahih (Al-Albani) and he prohibited that.
Accordingly, if you have ants, you do not burn them with fire; rather, you place something that drives them away, such as kerosene. If you pour it on the nest, they will flee, by the permission of Allah, and not return. If it is not possible to ward off their harm except with a substance that kills them completely, meaning the ants, there is no harm, because this is repelling their annoyance. Otherwise, the Prophet (peace and blessings be upon him) forbade killing ants, but if they cause harm and that harm cannot be repelled except by killing them, there is no harm in killing them. And success is from Allah.
The Reciter: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and may blessings and peace be upon our Prophet Muhammad, and upon his family and all his Companions. He (may Allah have mercy on him) said: "Chapter on the prohibition of withholding from a wealthy person the right of the one who claims it from him.
Allah the Exalted said:[An-Nisa 4:58] And He the Exalted said: [Al-Baqarah 2:283]
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said:Jami` at-Tirmidhi 1308Sahih (Darussalam) Agreed upon by al-Bukhari and Muslim. "
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) said in the book *Riyad al-Salihin*: "Chapter on the prohibition of withholding from a wealthy person" meaning the right that is obligatory upon him for another, and withholding is delay, and it is injustice. So if you have a right against a person who is able to pay and you demand it from him, but he delays, then that is injustice, forbidden, and aggression. Among this is what guarantors do to those they guarantee; indeed, may Allah protect us, they delay them, harm them, and do not fulfill their obligations. You find this poor, wretched person who left his family and his country to earn a livelihood, and he remains for four months, five months, or more, and the guarantor delays him, may Allah protect us, and threatens him that if he speaks, he will be deported. Do these people not know that Allah is above them and that Allah is higher than them, and that perhaps He will send upon them before they die someone who will inflict upon them severe punishment? We ask Allah for safety. For these are wretched people, and the Prophet (peace and blessings be upon him) said about his Lord, Blessed and Exalted is He, that He said:Sahih al-Bukhari 2227 meaning he swore by Allah and then betrayed, may Allah protect us. Sahih al-Bukhari 2270 So these are the adversaries of Allah on the Day of Resurrection. We seek refuge in Allah from their state. Their withholding is injustice, and every hour, indeed every moment that passes for them in which they do not give this person his right, they do not increase from Allah except in distance, and they do not increase except in injustice, may Allah protect us. And injustice is darkness on the Day of Resurrection.
Then the author cited as evidence the saying of Allah the Exalted:[An-Nisa 4:58] And among the trusts is the price of a sold item. If a person sells you something and its price remains in your debt, it is like a trust that you must fulfill, and it is not permissible for you to delay it.
And he also cited as evidence the hadith of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said:Sunan al-Bayhaqi 6:88 So the Prophet (peace and blessings be upon him and his family) combined in this hadith good repayment and good collection. As for good repayment, he said: And this includes the command to hasten to fulfill the right and not to delay. If he does so, he is an oppressor. And how many are those who are approached to demand the price or the wage, and he says, "Tomorrow, the day after tomorrow," and the money is in his drawer, but may Allah protect us, Satan plays with him, as if it increases if it remains with him, or as if it decreases, meaning the owner of the right decreases from it. And it is amazing for these people who have been foolish in their minds and astray in their religion: do they think that if they delay, the right will be dropped from them or decrease? No, the right remains, whether he fulfills it today or after ten days or after ten years. But Satan plays with them. And the saying of the Messenger of Allah (peace and blessings be upon him): indicates that withholding from a poor person is not injustice if a person has nothing and delays, then he is not an oppressor; rather, the oppressor is the one who demands it. So if your partner is poor, it is obligatory upon you to give him time, to give him time, and not to demand it or press him, due to the saying of Allah the Exalted: [Al-Baqarah 2:280] So Allah made it obligatory to give time until ease. And many people have a right with a poor person, and they know he is poor, and they demand it and press him, and they raise their complaint to the authorities, and he is imprisoned for his debt, and he is not able to pay. This is also forbidden and aggression. And it is obligatory upon the judge, if he knows that this person is poor and the one who has the right is demanding it, that he must rebuke the owner of the right, reprimand him, and dismiss him, because he is an oppressor, for Allah commanded him to give time: [Al-Baqarah 2:280] And it is never permissible for him to say, "Give me my right," while he knows that he is poor and does not touch him.
And his saying: means if a person has a right against Zayd and Zayd says to him, "I am referring you to 'Amr for the amount of your right," meaning for example, Zayd is owed one hundred riyals and he is referring to 'Amr for one hundred riyals. So the claimant came to Zayd and said, "Give me one hundred riyals," and he said, "I am referring you to so-and-so, to 'Amr, for one hundred riyals." So the claimant does not have the right to say, "I do not accept," because the Messenger (peace and blessings be upon him) said: Musannaf Ibn Abi Shaybah 12:2433 Except if the person referred to is poor, or a delayer, or a relative of the person who cannot take him to the judge. The important thing is if there is a barrier, there is no harm in refusing the referral. And if there is no barrier, the Prophet (peace and blessings be upon him) commanded to accept the referral. He said:
The scholars differed on whether this is on the basis of obligation or on the basis of recommendation. The Hanbalis (may Allah have mercy on them) held that this is on the basis of obligation and that it is obligatory for the claimant to accept the referral if he is referred to a wealthy person. And most of the scholars said that it is on the basis of recommendation, because a person is not obligated to accept a referral; he may say, "My first partner is easier and more lenient, and as for the second, I fear him and am afraid of him," and the like of that. But there is no doubt that the best is to accept the referral except for a legal barrier. And Allah grants success.
Then he passed by a village of ants that had been burned, and he said, "Who burned this?" They said, "We, O Messenger of Allah."
ثم مر بقرية نمل قد أحرقت فقال من أحرق هذا قالوا نحن يا رسول اللهIt is not proper to punish with fire except the Lord of fire.
إنه لا ينبغي أن يعذب بالنار إلا رب النارAccordingly, if you have ants, you do not burn them with fire; rather, you place something that drives them away, such as kerosene. If you pour it on the nest, they will flee, by the permission of Allah, and not return. If it is not possible to ward off their harm except with a substance that kills them completely, meaning the ants, there is no harm, because this is repelling their annoyance. Otherwise, the Prophet (peace and blessings be upon him) forbade killing ants, but if they cause harm and that harm cannot be repelled except by killing them, there is no harm in killing them. And success is from Allah.
The Reciter: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and may blessings and peace be upon our Prophet Muhammad, and upon his family and all his Companions. He (may Allah have mercy on him) said: "Chapter on the prohibition of withholding from a wealthy person the right of the one who claims it from him.
Allah the Exalted said:
Indeed, Allah commands you to render trusts to whom they are due
إن الله يأمركم أن تأدوا الأمانات إلى أهلهاAnd if one of you entrusts another, then let him who is entrusted discharge his trust
فإن أمن بعضكم بعضا فليؤد الذي اؤتمن أمانتهIt was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said:
Procrastination (in paying a debt) by a rich person is oppression. So if your debt is transferred from your debtor to a rich debtor, you should agree.
مطل الغني ظلم وإذا أتبع أحدكم على مليء فليتبعThe Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) said in the book *Riyad al-Salihin*: "Chapter on the prohibition of withholding from a wealthy person" meaning the right that is obligatory upon him for another, and withholding is delay, and it is injustice. So if you have a right against a person who is able to pay and you demand it from him, but he delays, then that is injustice, forbidden, and aggression. Among this is what guarantors do to those they guarantee; indeed, may Allah protect us, they delay them, harm them, and do not fulfill their obligations. You find this poor, wretched person who left his family and his country to earn a livelihood, and he remains for four months, five months, or more, and the guarantor delays him, may Allah protect us, and threatens him that if he speaks, he will be deported. Do these people not know that Allah is above them and that Allah is higher than them, and that perhaps He will send upon them before they die someone who will inflict upon them severe punishment? We ask Allah for safety. For these are wretched people, and the Prophet (peace and blessings be upon him) said about his Lord, Blessed and Exalted is He, that He said:
I will be against three persons on the Day of Resurrection: -1. One who makes a covenant in My Name, but he proves treacherous.
ثلاثة أنا خصمهم يوم القيامة رجل أعطى بي ثم غدر2. One who sells a free person and eats his price; and -3. One who employs a laborer and takes full work from him but does not pay him for his lab our.
ورجل باع حرا فأكل ثمنه ورجل استأجر أجيرا فاستوفى منه ولم يعطه أجرهThen the author cited as evidence the saying of Allah the Exalted:
Indeed, Allah commands you to render trusts to whom they are due
إن الله يأمركم أن تؤدوا الأمانات إلى أهلهاAnd he also cited as evidence the hadith of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said:
Delaying the payment of a wealthy person is injustice, and if any one of you is referred to a solvent person, let him follow through.
مطل الغني ظلم وإذا أحيل أحدكم على مليء فليتبعDelaying the payment of a wealthy person is injustice.
مطل الغني ظلمDelaying the payment of a wealthy person
مطل الغنيAnd if someone is in hardship, then [let there be] postponement until [a time of] ease
وإن كان ذو عسرة فنظرة إلى ميسرةAnd if someone is in hardship, then [let there be] postponement until [a time of] ease
فإن كان ذو عسرة فنظرة إلى ميسرةAnd his saying:
If he is referred to a solvent person, let him follow through.
إذا احيل على مليء فليتبعIf one is referred to a solvent person, let him follow through.
من أحيل على مليء فليتبعLet him follow through.
فليتبعThe scholars differed on whether this is on the basis of obligation or on the basis of recommendation. The Hanbalis (may Allah have mercy on them) held that this is on the basis of obligation and that it is obligatory for the claimant to accept the referral if he is referred to a wealthy person. And most of the scholars said that it is on the basis of recommendation, because a person is not obligated to accept a referral; he may say, "My first partner is easier and more lenient, and as for the second, I fear him and am afraid of him," and the like of that. But there is no doubt that the best is to accept the referral except for a legal barrier. And Allah grants success.