Surah Al Hashr ayat 7 Tafsir Quran 59:7

﴿مَّا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ ۚ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ﴾
[ الحشر: 7]

59:7 And what Allah restored to His Messenger from the people of the towns - it is for Allah and for the Messenger and for [his] near relatives and orphans and the [stranded] traveler - so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. And fear Allah; indeed, Allah is severe in penalty.

Whatever spoils God has given to His Messenger from the people of the towns such as al-Safrā’ Wādī al-Qurā and Yanbu‘ belong to God dispensing with it as He will and to the Messenger and to the near of kin the Prophet’s kin from among the Banū Hāshim and the Banū al-Muttālib and the orphans the orphaned children of Muslims those whose parents have died and who are impoverished and the needy those Muslims in need and the traveller the Muslim who may be cut off from all resources on a remote journey in other words they these spoils are the due of the Prophet s and those of the four categories divided up in the way that he used to where each category received a fifth of the fifth with the rest being his the Prophet’s so that these the spoils — this being the justification for the division of these spoils in this way do not kay-lā kay functions like lā with a following implied an sc. an-lā become a thing circulating handed round between the rich among you. And whatever the Messenger gives you of spoils or otherwise take it; and whatever he forbids you abstain from it. And fear God. Surely God is severe in retribution.

Therefore, all that Allah has bestowed on His Messenger of the resources gained from the villages inhabitants under such circumstances belongs to Allah and to the Messenger, to the kindred and the orphans, and to the indigent and the wayfarer who, due to lack of means, travels on foot. This is to prevent such gains from passing into the hands of the wealthy among you. And whatever the Messenger commands you to do, you must do, and whatever he forbids you to do, you do not do,and entertain the profound reverence dutiful to Allah; He punishes severely

The Fai' and how it is spent Allah the Exalted explains the regulations for Fai', the booty that the Muslims acquire from the disbelievers, without fighting them or using cavalry and camelry in war against them.
For instance, the booty collected from Bani An-Nadir was not acquired because of fighting them using horses and camels.
The Muslims did not fight Bani An-Nadir in battle, but Allah forced them out of their forts on account of the fear that He placed in their hearts for Allah's Messenger ﷺ.
Therefore, it was Fai' that Allah awarded His Messenger, with his discretion to spend it however he sees fit.
Indeed, the Prophet spent the Fai' on righteous causes and for the benefit of Muslims in the areas that Allah mentioned in this Ayat, وَمَآ أَفَآءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ ( And what Allah gave as booty (Fai' ) to His Messenger from them) meaning, from Bani An-Nadir, فَمَآ أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلاَ رِكَابٍ ( for this you made no expedition with either cavalry or camelry. ) refering to using camels, وَلَـكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَن يَشَآءُ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ ( But Allah gives power to His Messengers over whomsoever He wills.
And Allah is Able to do all things. ) mean, Allah is powerful and cannot be resisted or opposed; He is the Compeller over all things.
Allah the Exalted said, مَّآ أَفَآءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى ( What Allah gave as booty (Fai' ) to His Messenger from the people of the townships) meaning, from all the villages and areas that are conquered in this manner; the booty collected from them falls under the same ruling as the booty acquired from Bani An-Nadir.
This is why Allah the Exalted said, فَلِلَّهِ وَلِلرَّسُولِ وَلِذِى الْقُرْبَى وَالْيَتَامَى وَالْمَسَـكِينِ وَابْنِ السَّبِيلِ ( it is for Allah, His Messenger, the kindred, the orphans, the poor, and the wayfarer, ) until its end and the following Ayah.
mentioning the ways the Fai' should be spent.
Imam Ahmad recorded that `Umar said, "The wealth of Bani An-Nadir was of the Fai' type that Allah awarded His Messenger and for which the Muslims did not have to use cavalry or camelry.
Therefore, it was for the Messenger of Allah ﷺ, and he used it for the needs of his family for a year at a time, and the rest was used to buy armors and weapons used in the cause of Allah the Exalted and Most Honored." Ahmad collected the short form of this story.
The Group, with the exception of Ibn Majah, collected this Hadith.
Abu Dawud recorded that Malik bin `Aws said,"While I was at home, the sun rose high and it got hot.
Suddenly the messenger of `Umar bin Al-Khattab came to me and I went along with him and entered the place where `Umar was sitting on a bedstead made of date-palm leaves and without a mattress.
He said when I went in, `O Malik! Some of your people's families came to me due to their famine, and I have ordered that relief aid should be given to them, so take it and distribute it among them.' I said, `I wish that you ordered someone else to do it.' He said, `Take it.' Then Yarfa ( the servant of `Umar ) came saying, `O Commander of the faithful! May I admit `Uthman bin `Affan, `Abdur-Rahman bin `Awf, Az-Zubayr bin Al-`Awwam and Sa`d bin Abi Waqqas' `Umar said, `Yes,' and they came in.
After a while Yarfa came again and said, `O Commander of the faithful! May I admit Al-`Abbas and `Ali' `Umar said, `Yes.' So, they were admitted and Al-`Abbas said, `O Chief of the believers! Judge between me and this one ( i.e., `Ali ).' The group ( being `Uthman and his companions ) said, `O Chief of the believers! Judge between them and relieve both of them from each other.' I ( Malik bin Aws ) thought that they asked the four men to come in before them for this purpose.
`Umar said, `Be patient!' He then asked the group ( `Uthman and his companions ), `I ask you by Allah by Whose permission the heaven and the earth exist, do you know that Allah's Messenger ﷺ said,
«لَا نُورَثُ، مَا تَرَكْنَا صَدَقَة»
( Our (the Prophet's ) property will not be inherited.
Whatever we leave, is charity)' The group said, `He said so.' `Umar then turned to `Ali and Al-`Abbas and said, `I beseech you by Allah by Whose permission the heaven and the earth exist, do you know both that Allah's Messenger ﷺ said,
«لَا نُورَثُ، مَا تَرَكْنَا صَدَقَة»
( Our (the Prophets` ) property will not be inherited.
Whatever we leave, is charity)' They replied, `He said so.' `Umar then said, `Allah bestowed on His Messenger a special favor unlike what he gave all other people.
Allah the Exalted said, وَمَآ أَفَآءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَآ أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلاَ رِكَابٍ وَلَـكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَن يَشَآءُ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ ( And what Allah gave as booty (Fai' ) to His Messenger from them -- for this you made no expedition with either cavalry or camelry.
But Allah gives power to His Messengers over whomsoever He wills.
And Allah is Able to do all things.) Therefore, this property, the booty collected from Bani An-Nadir, was especially given to Allah's Messenger ﷺ.
However, by Allah, neither did he take possession of it and leave you, nor did he favor himself with it to your exclusion.
Allah's Messenger ﷺ took the yearly expenses from it for himself and his family and left the rest in the Muslim Treasury.' He then asked the group, `I ask you by Allah with Whose permission the heavens and earth exist, do you know this' They replied, `Yes.' `Umar then said to `Ali and Al-`Abbas, `I ask you by Allah, with Whose permission that heavens and earth exist, do you know this' They said, `Yes.' `Umar added, `When Allah took His Prophet unto Him, Abu Bakr said: I am the successor of Allah's Messenger ﷺ! Then you both came to Abu Bakr asking for your ( Al-`Abbas' ) share of inheritance from your nephew, and he ( `Ali ) asked for his wife's share from her father's inheritance.
Abu Bakr said: Allah's Messenger ﷺ said,
«لَا نُورَثُ، مَا تَرَكْنَا صَدَقَة»
( Our (the Prophets' ) property will not be inherited.
Whatever we leave, is charity.)" Allah knows that Abu Bakr was true, pious, rightly guided and a follower of what was right.
So, Abu Bakr assumed the responsibility of that property.
When Abu Bakr died, I said: I am the successor of Allah's Messenger ﷺ and the successor of Abu Bakr.
So I managed it as long as Allah allowed me to manage it.
Then you both ( `Ali and Al-`Abbas ) came to talk to me, bearing the same claim and presenting the same case, asking for that property.
I said to you: I am ready to hand over this property to you if you wish.
I will do so on the condition that you will take a pledge before Allah's that you will manage it in the same way as Allah's Messenger ﷺ used to.
So, both of you agreed and on that condition I handed it over to you.
Now you come to me to render a different judgement over the property than the one I made before.
By Allah, I will never give any decision other than what I have already given, until the Last Hour begins.
If you are unable to manage it, then return it to me, and I will do the job on your behalf.," They recorded this from the Hadith of Az-Zuhri.
Allah said, كَى لاَ يَكُونَ دُولَةً بَيْنَ الاٌّغْنِيَآءِ مِنكُمْ ( in order that it may not become a fortune used by the rich among you. ) means, `We made the expenditures for the Fai' like this, so that the wealth does not remain among the wealthy, who would spend it as they wish and desire and give none of it to the poor.' Ordering Obedience of the Messenger in All Commands and Prohibitions Allah the Exalted said, وَمَآ ءَاتَـكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَـكُمْ عَنْهُ فَانتَهُواْ ( And whatsoever the Messenger gives you, take it; and whatsoever he forbids you, abstain (from it ).) meaning, `whatever the Messenger commands you, then do it and whatever he forbids you, then avoid it.
Surely, He only commands righteousness and forbids evil.' Imam Ahmad recorded that `Abdullah bin Mas`ud said, "Allah curses women who practice tattooing and those who get themselves tattooed, and the women who remove the hair from their eyebrows and faces and those who make artificial spaces between their teeth in order to look more beautiful, whereby changing Allah's creation." His statement reached a woman from Bani Asad called, Umm Ya`qub, who came to `Abdullah and said, "I have come to know that you have cursed such and such" He replied, "Why should I not curse those whom Allah's Messenger ﷺ has cursed and who are cursed in Allah's Book!" Umm Ya`qub said, "I have read the whole Qur'an, but did not find in it what you say." He said, "Verily, if you have read the Qur'an, you have found it.
Didn't you read, وَمَآ ءَاتَـكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَـكُمْ عَنْهُ فَانتَهُواْ ( And whatsoever the Messenger gives you take it and whatsoever he forbids you, you abstain (from it ).)" She replied, "Yes, I did." He said, "Verily, Allah's Messenger ﷺ forbade such things.
" "She said, "But I think that your wife does these things" He said, "Go and look at her." She went and watched her, but could not see anything in support of her claim.
She went back to `Abdullah bin Mas`ud and said that she did not notice anything on his wife.
On that he said, "If my wife was as you thought, I would not keep her with me." The Two Sahihs recorded this from the Hadith of Sufyan Ath-Thawri.
As well as a Hadith of Abu Hurayrah, who said that the Messenger of Allah ﷺ said,
«إِذَا أَمَرْتُكُمْ بِأَمْرٍ فَائْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَمَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوه»
( When I order you to do something, then do as much as you can of it.
If I forbid something for you, then shun it. ) Allah's statement, وَاتَّقُواْ اللَّهَ إِنَّ اللَّهَ شَدِيدُ آلْعِقَابِ ( Have Taqwa of Allah; verily, Allah is Severe in punishment. ) means, fear Allah by obeying His orders and refraining from His prohibitions.
Surely, Allah is severe in punishment for those who defy Him and reject and disobey His commands as well as, those who commit what He forbids and prohibits.

(59:7) Whatever (from the possessions of the towns people) Allah has bestowed on His Messenger belongs to Allah, and to the Messenger, and to his kinsfolk, and to the orphans, and to the needy, and to the wayfarer *13 so that it may not merely circulate between the rich among you. *14 So accept whatever the Messenger gives you, and refrain from whatever he forbids you. And fear Allah: verily Allah is Most Stern in retribution. *15

And what Allah restored to His Messenger meaning

*13) In the preceding verse what was pointed out was why these properties should not be distributed among the fighting army like the spoils, and why the legal injunction concerning them is different from that concerning the spoils Now in this verse it is being stated as to who are entitled to have a sha.
re in these properties.

The first share in these is of AIIah and His Messenger.
The dctail of how the Holy Prophet ( upon whom be Allah's peace ) acted on this injunction has been related by Malik bin Aus bin al-Hadathan on the authority of Hadrat 'Umar ( may Allah be pleased with him ), thus: The Holy Prophet used to take from it necessary expenses for himself and his family and the rest he used to spend on arranging arms and conveyances for Jihad.
( Bukhari Muslim, Musnad Ahmad, .96u Da 'ud, Tirmadhi Nasa i and others ).
After the passing away of the Holy Prophet this share was transferred to the Public Treasury of the Muslims so that it is spent in the service of the mission which Allah had entrusted to His Messenger.
Imam Shafa' i is reported to have expressed the opinion that the share which was specifically meant for the Holy Prophet's person ( upon whom be Allah's peace ), is for his caliph after him, for the Holy Prophet was entitled to it on the basis of his office of leadership and not on the basis of the office of Apostleship.
But the view of the.
majority of the Shafe'i jurists in this matter is the same as of the other jurists, viz.
that this share now is reserved for the religious and collective welfare of the Muslims, and not for any particular.
person.

The second share is of the kinsfolk, and this implies the kinsfolk of the Holy Prophet ( upon whom be Allah's peace ), i.e.
the Bani Hashim and the Bani al-Muttalib.
This share was set aside so that, besides meeting his own and his family's requirements, the Holy Prophet could also finlfil his obligations towards those of his relatives who stood in need of his help, or whom he felt like helping.
,After the death of the Holy Prophet ( upon whom be Allah's peace ) this ceased to be a separate and independent source, because like the right; of the orphans and the wayfarers and the indigent among the Muslims, looking after the rights of the needy among the Bani Hashim and the Bani al-Muttalib also became the responsibility of the Public Treasury.
However, they were treated as superior to others in so far as they had no share in the zakat.
Hadrat 'Abdullah bin 'Abbas has related that in the time of Hadrat Abu Bakr and 'Umar and 'Uthman ( may Allah be pleased with them ), the first two shares were dropped and only the remaining three shares ( i.e.
those for the orphans and the indigent and the wayfarers ) were kept as of those entitled to fai Then Hadrat `AIi ( may AIIah be pleased with him ) also acted on the same in his time, Muhammad bin Ishaq has related on the authority of Imam Muhammad Baqir that although Hadrat 'Ali's personal opinion was the same as of the people of his house ( that this share should be given to the relatives of the Holy Prophet ), he did not think that he should act against the practice of Abu Bakr and `Umar.
Hasan bin Muhammad bin Hanafiyah says that after the Holy Prophet a difference of opinion arose about these two shares ( i.e.
the sharc of the Holy Prophet and the share of his relatives ).
Some people said that the first share should go to the Holy Prophet's caliph, some said that the second share should go to the relatives of the Holy Prophet, and still others said that the second sharc should be given to the relatives of the caliph.
At last, a consensus was reached that both the shares be spent on the requirements of Jihad 'Ata' bin Sa'ib says that Hadrat 'Umar bin 'Abdul `Aziz in his time had started sending the share of the Holy Prophet and the share of the relatives to the Bani Hashim.
The opinion of Imam Abu Hanifah and of most of the Hanafi jurists is that in this matter the same practice is cornet as was., being followed in the time of the righteous Caliphs.
( Abu Yusuf, Kitab al-Kharaj pp.
19-21 ).
Imam Share'i's opinion is that both the rich and the needy from among the people whose being descended from the Bani Hashim and the Bani al-Muttalib is confirmed, or is well known, can be given shares from fai.
( Mughni al-Muhtaj ).
The Hanafis say that only their needy people can be helped from this; however, their right to this is greater than that of others.
( Ruh al-Ma'ani ).
According to Imam Malik, there is no restriction on the government in this matter.
It can spend on any head that it deems fit and proper, but the better course is that it should give preference to the people of the Holy Prophet's house.
( Hashiyah ad-Dusuqi ala-sh-Sharh-al-Kabir ).

About the remaining three shares there is no dispute among the jurists.
However, the difference between Imam Shafe'i and the other Imams is that according to Imam Shafe'i the total properties of fai are to be divided into five equal parts one part of which is to be spent on the above-mentioned heads in such a way that one-fifth of it is spent on the common benefits of the Muslims, one-fifth on the Bani Hashim and the Bani al-Muttalib, one-fifth on the orphans, one-fifth on the indigent and one-fifth on the wayfarers.
However, Imam Malik, Imam Abu Hanifah and Imam Ahmad do not concur with this division.
Their opinion is that the whole of fai is for the welfare and common benefit of the Muslims.
( Mughni al-Muhtaj ).

*14) This is one of the most important verses of the Qur'an, which lays down the basic principle of the economic policy of the Islamic community and government.
Wealth should circulate among the whole community and not only among the rich lest the rich should go on becoming richer day by day and the poor poorer.
This policy has not merely been enunciated in the Qur'an, but for the same objective the Qur'an has forbidden interest, made the zakat obligatory, enjoined that khums ( one-fifth ) be deducted from the booty, exhorted the Muslims to practise voluntary charity, has proposed such forms of different kinds of atonements that the flow of wealth is turned towards the poor classes of society, and has made such a law of inheritance that the wealth left by every deceased person spreads among the largest circle of the people.
Apart from this, stinginess has been condemned and generosity commended as a noble moral quality, the well-to-do people have been told that in their wealth there is a definite share of the beggar and the indigent, which they must discharge not as charity but as the right of the concerned people, and the law enjoined in respect of a major source of revenue of the Islamic government ( i.e.
far ) is that its one portion must necessarily be spent on supporting the poor classes of society.
In this connection, it should also be borne in mind that there are two main sources of the revenue of the Islamic government: zakat and fai.
The zakat is charged from the Muslims on their total extra capital, cattle, wealth, trade goods and agricultural produce, which is over and above the minimum exemption limit ( nisab ), and most of it is reserved for the poor.
And fai comprises all the revenues including jizyah and taxes which are received from the non-Muslims; a major part of these also is set aside for the poor, This gives a clear hint to the effect that an Islamic government should manage its revenues and expenditure and the financial and economic affairs of the country on the whole in such a manner that the wealthy and influential people are not allowed to have their monopoly over the means and resources of wealth, and the flow of wealth is neither turned from the poor to the rich nor it should remain circulating only among the rich.

*15) In view of the context the verse means: " Accept without question whatever decision the Holy Prophet ( upon whom be Allah's peace ) gives about the management of the properties of the Bani an-Nadir, and likewise about the distribution of fai properties and goods afterwards.
One should take whatever the Prophet gives him, and the one whom l le dces not give anything, should neither protest nor demand it But since the words of the Command arc general, its application is not restricted to the distribution of the Jai properties and goods only, but its intention is that in all matters the Muslims should obey the Holy Prophet ( upon whom be Allah's peace ).
This intention of the Command becomes all the more clear when we consider that as against "whatever the Messenger gives you" the words used are "whatever he forbids you" and not "what.
ever he does not give you.
" If the object of the Command were restricted to call obedience to the distribution offal properties and goods .only, then as against "whatever he gives you" the words should have been "whatever he does not give you.
" The use of the forbidding or restraining words in this context by itself shows that the object of the Command is to enjoin obedience to the Holy Prophet in whatever he commands and forbids.
The same thing has been stated by the Holy Prophet ( upon whom be Allah's peace ) himself.
According to Hadrat Abu Hurairah he said: "When I command you to do a thing, do it as far as you can; and when 1 forbid you to do a thing, restrain from it." ( Bukhari, Muslim ).
About Hadrat `Abdullah bin Mas'ud it has been related that once during a speech he said: "Allah has cursed the woman who practices such and such a fashion." Thereupon a woman approached him and asked, "Wherefrom have you derived this thing? For I have not seen such a thing anywhere in the Book of Allah." Hadrat `Abdullah replied, "Had you studied the Book of Allah, you would certainly have found it therein.
Have you not read the verse: Ma ata-kum ar-Rasulu fa-khudu hu wa ma naha-kum `anhu fantahu: " Take whatever the Messenger gives you, and refrain from whatever he forbids you.
" When she said that she had read this verse, Hadrat `Abdullah said: " So the Holy Prophet ( upon whom be Allah's peace ) has forbidden this act, and has given the news that Allah has cursed the women who practice it.
" The woman agreed that she had understood the Command.
( Bukhari Muslim, Musnad Ahmad, Musnad Ibn abi Hatim, ).

 

The Fai' and how it is spent Allah the Exalted explains the regulations for Fai', the booty that the Muslims acquire from the disbelievers, without fighting them or using cavalry and camelry in war against them.
For instance, the booty collected from Bani An-Nadir was not acquired because of fighting them using horses and camels.
The Muslims did not fight Bani An-Nadir in battle, but Allah forced them out of their forts on account of the fear that He placed in their hearts for Allah's Messenger ﷺ.
Therefore, it was Fai' that Allah awarded His Messenger, with his discretion to spend it however he sees fit.
Indeed, the Prophet spent the Fai' on righteous causes and for the benefit of Muslims in the areas that Allah mentioned in this Ayat, وَمَآ أَفَآءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ ( And what Allah gave as booty (Fai' ) to His Messenger from them) meaning, from Bani An-Nadir, فَمَآ أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلاَ رِكَابٍ ( for this you made no expedition with either cavalry or camelry. ) refering to using camels, وَلَـكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَن يَشَآءُ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ ( But Allah gives power to His Messengers over whomsoever He wills.
And Allah is Able to do all things. ) mean, Allah is powerful and cannot be resisted or opposed; He is the Compeller over all things.
Allah the Exalted said, مَّآ أَفَآءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى ( What Allah gave as booty (Fai' ) to His Messenger from the people of the townships) meaning, from all the villages and areas that are conquered in this manner; the booty collected from them falls under the same ruling as the booty acquired from Bani An-Nadir.
This is why Allah the Exalted said, فَلِلَّهِ وَلِلرَّسُولِ وَلِذِى الْقُرْبَى وَالْيَتَامَى وَالْمَسَـكِينِ وَابْنِ السَّبِيلِ ( it is for Allah, His Messenger, the kindred, the orphans, the poor, and the wayfarer, ) until its end and the following Ayah.
mentioning the ways the Fai' should be spent.
Imam Ahmad recorded that `Umar said, "The wealth of Bani An-Nadir was of the Fai' type that Allah awarded His Messenger and for which the Muslims did not have to use cavalry or camelry.
Therefore, it was for the Messenger of Allah ﷺ, and he used it for the needs of his family for a year at a time, and the rest was used to buy armors and weapons used in the cause of Allah the Exalted and Most Honored." Ahmad collected the short form of this story.
The Group, with the exception of Ibn Majah, collected this Hadith.
Abu Dawud recorded that Malik bin `Aws said,"While I was at home, the sun rose high and it got hot.
Suddenly the messenger of `Umar bin Al-Khattab came to me and I went along with him and entered the place where `Umar was sitting on a bedstead made of date-palm leaves and without a mattress.
He said when I went in, `O Malik! Some of your people's families came to me due to their famine, and I have ordered that relief aid should be given to them, so take it and distribute it among them.' I said, `I wish that you ordered someone else to do it.' He said, `Take it.' Then Yarfa ( the servant of `Umar ) came saying, `O Commander of the faithful! May I admit `Uthman bin `Affan, `Abdur-Rahman bin `Awf, Az-Zubayr bin Al-`Awwam and Sa`d bin Abi Waqqas' `Umar said, `Yes,' and they came in.
After a while Yarfa came again and said, `O Commander of the faithful! May I admit Al-`Abbas and `Ali' `Umar said, `Yes.' So, they were admitted and Al-`Abbas said, `O Chief of the believers! Judge between me and this one ( i.e., `Ali ).' The group ( being `Uthman and his companions ) said, `O Chief of the believers! Judge between them and relieve both of them from each other.' I ( Malik bin Aws ) thought that they asked the four men to come in before them for this purpose.
`Umar said, `Be patient!' He then asked the group ( `Uthman and his companions ), `I ask you by Allah by Whose permission the heaven and the earth exist, do you know that Allah's Messenger ﷺ said, «لَا نُورَثُ، مَا تَرَكْنَا صَدَقَة» ( Our (the Prophet's ) property will not be inherited.
Whatever we leave, is charity)' The group said, `He said so.' `Umar then turned to `Ali and Al-`Abbas and said, `I beseech you by Allah by Whose permission the heaven and the earth exist, do you know both that Allah's Messenger ﷺ said, «لَا نُورَثُ، مَا تَرَكْنَا صَدَقَة» ( Our (the Prophets` ) property will not be inherited.
Whatever we leave, is charity)' They replied, `He said so.' `Umar then said, `Allah bestowed on His Messenger a special favor unlike what he gave all other people.
Allah the Exalted said, وَمَآ أَفَآءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَآ أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلاَ رِكَابٍ وَلَـكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَن يَشَآءُ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ ( And what Allah gave as booty (Fai' ) to His Messenger from them -- for this you made no expedition with either cavalry or camelry.
But Allah gives power to His Messengers over whomsoever He wills.
And Allah is Able to do all things.) Therefore, this property, the booty collected from Bani An-Nadir, was especially given to Allah's Messenger ﷺ.
However, by Allah, neither did he take possession of it and leave you, nor did he favor himself with it to your exclusion.
Allah's Messenger ﷺ took the yearly expenses from it for himself and his family and left the rest in the Muslim Treasury.' He then asked the group, `I ask you by Allah with Whose permission the heavens and earth exist, do you know this' They replied, `Yes.' `Umar then said to `Ali and Al-`Abbas, `I ask you by Allah, with Whose permission that heavens and earth exist, do you know this' They said, `Yes.' `Umar added, `When Allah took His Prophet unto Him, Abu Bakr said: I am the successor of Allah's Messenger ﷺ! Then you both came to Abu Bakr asking for your ( Al-`Abbas' ) share of inheritance from your nephew, and he ( `Ali ) asked for his wife's share from her father's inheritance.
Abu Bakr said: Allah's Messenger ﷺ said, «لَا نُورَثُ، مَا تَرَكْنَا صَدَقَة» ( Our (the Prophets' ) property will not be inherited.
Whatever we leave, is charity.)" Allah knows that Abu Bakr was true, pious, rightly guided and a follower of what was right.
So, Abu Bakr assumed the responsibility of that property.
When Abu Bakr died, I said: I am the successor of Allah's Messenger ﷺ and the successor of Abu Bakr.
So I managed it as long as Allah allowed me to manage it.
Then you both ( `Ali and Al-`Abbas ) came to talk to me, bearing the same claim and presenting the same case, asking for that property.
I said to you: I am ready to hand over this property to you if you wish.
I will do so on the condition that you will take a pledge before Allah's that you will manage it in the same way as Allah's Messenger ﷺ used to.
So, both of you agreed and on that condition I handed it over to you.
Now you come to me to render a different judgement over the property than the one I made before.
By Allah, I will never give any decision other than what I have already given, until the Last Hour begins.
If you are unable to manage it, then return it to me, and I will do the job on your behalf.," They recorded this from the Hadith of Az-Zuhri.
Allah said, كَى لاَ يَكُونَ دُولَةً بَيْنَ الاٌّغْنِيَآءِ مِنكُمْ ( in order that it may not become a fortune used by the rich among you. ) means, `We made the expenditures for the Fai' like this, so that the wealth does not remain among the wealthy, who would spend it as they wish and desire and give none of it to the poor.' Ordering Obedience of the Messenger in All Commands and Prohibitions Allah the Exalted said, وَمَآ ءَاتَـكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَـكُمْ عَنْهُ فَانتَهُواْ ( And whatsoever the Messenger gives you, take it; and whatsoever he forbids you, abstain (from it ).) meaning, `whatever the Messenger commands you, then do it and whatever he forbids you, then avoid it.
Surely, He only commands righteousness and forbids evil.' Imam Ahmad recorded that `Abdullah bin Mas`ud said, "Allah curses women who practice tattooing and those who get themselves tattooed, and the women who remove the hair from their eyebrows and faces and those who make artificial spaces between their teeth in order to look more beautiful, whereby changing Allah's creation." His statement reached a woman from Bani Asad called, Umm Ya`qub, who came to `Abdullah and said, "I have come to know that you have cursed such and such" He replied, "Why should I not curse those whom Allah's Messenger ﷺ has cursed and who are cursed in Allah's Book!" Umm Ya`qub said, "I have read the whole Qur'an, but did not find in it what you say." He said, "Verily, if you have read the Qur'an, you have found it.
Didn't you read, وَمَآ ءَاتَـكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَـكُمْ عَنْهُ فَانتَهُواْ ( And whatsoever the Messenger gives you take it and whatsoever he forbids you, you abstain (from it ).)" She replied, "Yes, I did." He said, "Verily, Allah's Messenger ﷺ forbade such things.
" "She said, "But I think that your wife does these things" He said, "Go and look at her." She went and watched her, but could not see anything in support of her claim.
She went back to `Abdullah bin Mas`ud and said that she did not notice anything on his wife.
On that he said, "If my wife was as you thought, I would not keep her with me." The Two Sahihs recorded this from the Hadith of Sufyan Ath-Thawri.
As well as a Hadith of Abu Hurayrah, who said that the Messenger of Allah ﷺ said, «إِذَا أَمَرْتُكُمْ بِأَمْرٍ فَائْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَمَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوه» ( When I order you to do something, then do as much as you can of it.
If I forbid something for you, then shun it. ) Allah's statement, وَاتَّقُواْ اللَّهَ إِنَّ اللَّهَ شَدِيدُ آلْعِقَابِ ( Have Taqwa of Allah; verily, Allah is Severe in punishment. ) means, fear Allah by obeying His orders and refraining from His prohibitions.
Surely, Allah is severe in punishment for those who defy Him and reject and disobey His commands as well as, those who commit what He forbids and prohibits.

( That which Allah giveth as spoil unto His messenger from the people of the townships ) of ’Uraynah, Qurayzah, Banu’l-Nadir, Fadak and Khaybar, ( it is for Allah ) specifically and there is nothing in it for you ( and His messenger ) the command of the Messenger of Allah ( pbuh ) regarding this is permissible, and this is why he made the spoils of Fadak and Khaybar an endowment for the needy people; it remained under his control during his lifetime, and after his death it came under the control of Abu Bakr al-Siddiq, and after him under ’Umar, ’Uthman and ’Ali respectively exactly as it was under the control of the Prophet ( pbuh ) and it remains so to this day. The Prophet ( pbuh ) also divided the spoils of Banu Qurayzah and Banu’l-Nadir on the poor from among the Emigrants ( al-Muhajirun ), he gave them according to their need and the need of their dependents ( and for the near of kin ) and he gave some of it to the needy among the Banu ’Abd al-Muttalib ( and the orphans ) and he gave some of it to the orphans, other than the orphans of Banu ’Abd al-Muttalib ( and the needy ) and gave some of it to the needy, other than the needy of the Banu ’Abd al-Muttalib ( and the wayfarer ) the guest and the passer-by, ( that it become not a commodity ) a division ( between the rich among you ) between the strong among you. ( And whatsoever the messenger giveth you ) of spoils, ( take it ) accept it; it is also said that this means: whatever the messenger commands you, act upon it. ( And whatsoever he forbideth, abstain (from it ). And keep your duty to Allah) fear Allah in that which He commanded you. ( Lo! Allah is stern in reprisal ) when He punishes; this is because they said to the Prophet ( pbuh ): Take your share of the spoils and leave us to deal with the rest of it.

What Allah gave as booty (Fai') to His Messenger (Muhammad SAW) from the people of the townships, - it is for Allah, His Messenger (Muhammad SAW), the kindred (of Messenger Muhammad SAW), the orphans, Al-Masakin (the poor), and the wayfarer, in order that it may not become a fortune used by the rich among you. And whatsoever the Messenger (Muhammad SAW) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allah. Verily, Allah is Severe in punishment.

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