Tafsir

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.

Commentary

The Concept of Fai' and its Law of Distributionوَمَا أَفَاءَ اللَّـهُ عَلَىٰ رَ‌سُولِهِ مِنْهُمْ (And whatever fai' [ left over property ] Allah has passed on to His Messenger from them, ...59:6). The word afa'a is derived from fai'un which means 'to return'. Thus the time of the afternoon when the shade of things returns to the east is referred to as fai'. The real ownership of the entire universe belongs to Allah. The ownership of things can be ascribed to human beings when Allah Himself declares them, through His Law, to be under the ownership of a human being. However, when people rebel against Allah, indulging in disbelief and shirk, their lives and properties are confiscated through properly constituted Authority and their ownership return to the Real Owner, Allah. From this point of view, all properties acquired from the unbelievers should be called fai'. However, the sacred Law of Shari` ah draws a distinction between the terms ghanimah [ spoils ] and fai'.

The former refers to a property which is acquired from non-Muslims through active armed struggle, as in [ 8:41] وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَيْءٍ (And know that whatever spoils you receive...). However, the word 'fai' refers to a property acquired without resorting to an actual fight, (like in a state of peaceful surrender.) These two terms have been used to set down rules of these two types in the Holy Qur'an. Surah Al-Anfal dealt with injunctions relating to ghanimah or spoils, which is acquired from non-Muslims in the wake of armed struggle. The present Surah takes up the subject of fai' and the law of its distribution. The term fai' includes any property or wealth which the non-Muslims might leave behind and run away, or make over to the Muslim Authority willingly or with consent like Khiraj, jizyah or commercial duty.مَّا أَفَاءَ اللَّـهُ عَلَىٰ رَ‌سُولِهِ مِنْ أَهْلِ الْقُرَ‌ىٰ (Whatever fai' Allah has passed on to His Messenger ﷺ from the people of the towns... 59:7).

The phrase ahl ul-qura or 'the people of the towns' refers to the Jewish tribes like Banu Nadir and Banu Quraizah whose wealth and property were obtained without armed struggle. The laws pertaining to the distribution of the two types of spoils are different. Unlike ghanimah [ spoils of war ], fai' is not distributed among the mujahidin (participants in fighting). The Holy Prophet ﷺ is granted full authority to give as much as he likes to whomsoever he likes or to retain for himself at his discretion. However, a few classes of beneficiaries have been clearly defined. The fai' must be distributed among the defined five classes.

The foregoing verses set down the rules pertaining to fai', its beneficiaries and its method of distribution. Some details are available at the beginning of Surah Al-Anfal in Volume 4 of Ma` ariful Qur'an, pages 148-151 and more details of the injunctions are available in the same volume on pages 221-229, under verse 41. It needs to be borne in mind that the wordings of Surah Al-Anfal regarding Khums [ 1/5th ] of ghanimah is almost identical to the wordings of fai' mentioned in the present verse. Let us compare: 8:41 reads: وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَيْءٍ فَأَنَّ لِلَّـهِ خُمُسَهُ وَلِلرَّ‌سُولِ وَلِذِي الْقُرْ‌بَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ (And know that whatever spoils you receive, its one-fifth is for Allah and His Messenger and for kinsmen and orphans and the needy and the wayfarer... 8:41). Verse [ 7] of the present Surah reads as above which means: "Whatever fai' Allah has passed on to His Messenger from the people of the towns is for Allah and for His Messenger ﷺ ، and for kinsmen and orphans and the needy and the wayfarer....59:7).

In both these verses, six classes of beneficiaries are mentioned: Allah, the Messenger, kinsmen, orphans, the needy and the wayfarer. It is all too clear that Allah is the Real Owner and Master of this world, the next world and the entire creation. The name of Allah in relation to the shares has been mentioned by way of blessing or benediction, because the wealth or property thus associated with Allah's name attains honour and distinction. It also points to the permissibility and purity of the wealth. This is the view of Sayyidna Hasan Al-Basri, Qatadah, ` Ata', Ibrahim, Sha'bi رحمۃ اللہ علیہم and the commentators in general. [ Mazhari ]In the commentary of Surah Al-Anfal, it was fully and exhaustively explained how wealth attains honour and distinction by the mention of Allah's name which, in brief, amounts to the following: The prophets are not allowed to avail of Sadaqat or charities, even though they are derived from the pure wealth of the Muslims. The question might arise how the ghanimah and fai' are made lawful for the Holy Prophet ﷺ ، while they are derived from the infidels?

By mentioning Allah's name at the beginning of the verse, this doubt has been removed. The point is that Allah is the real owner of the entire universe. Human beings come to own certain things when Allah by His own grace declares for them to pass into human ownership. However, when a certain segment of human beings rebels against Allah, Jihad is waged against them by Allah's command, which means that, during the war, their lives and properties are no longer sacred. In this way, all their wealth is confiscated in the name of the Authority in command. The confiscated properties are named ghanimah, spoils or war booty - which goes out of the ownership of disbelievers and gets itself deposited separately as being under the ownership of Allah alone. And as stated earlier, the word fai' contains the meaning of 'return' and the wealth is so called because its ownership is restored to the original owner, Allah. No human being has any entitlement to it.

The beneficiaries who will receive a share of it will receive it direct from Allah, and therefore it will be lawful and pure like water and self-growing grass which are direct Divine gift, lawful and pure.

In short, the mention of Allah's name in this context points to the fact that the entire wealth belongs to Allah, and it is granted to the beneficiaries on His behalf. It is no sadaqah or khairat [ charity ].

This leaves us with five classes of beneficiaries: [ 1] The Messenger ﷺ ; [ 2] kinsmen; [ 3] orphans; [ 4] the needy; and [ 5] the wayfarer. The same five classes of beneficiaries of khums [ 1/5th ] were determined in [ 8:41] and now the same classes of beneficiaries are determined for fai' property. The rules relating to both ghanimah and fai' properties are identical: They are in full authority of the Messenger of Allah ﷺ ، and after him in the authority of the Caliphs. The Authority may retain them for the benefit of Muslims in general, or they may deposit them in bait-ul-mal [ public treasury ] and do not grant anything to anyone, or they may distribute them. If it is decided to be distributed, it must be done within the five classes defined. [ Qurtubi ]Companions shows that fai' property was in the Authority of the Holy Prophet ﷺ during his time, and was left to his discretion. He may disburse it as he deemed fit. After him, his Caliphs controlled it and disbursed it according to their best judgment.

After the demise of the Messenger of Allah ﷺ ، his share of the booty fell into disuse. The word 'Kinsmen' in the verse means the kinsmen of the Holy Prophet ﷺ . There were two reasons why they were granted a share from this booty: Firstly, because they helped the Holy Messenger ﷺ and supported him in his Islamic activities. Therefore, even the rich kinsmen of the Holy Prophet ﷺ used to be granted a share from the booty. [ 2] Sadaqah [ charity ] was unlawful for the Holy Prophet's ﷺ kinsmen. Therefore, the poor and needy relatives of the Holy Prophet ﷺ used to be granted a share from the fai' rather than from the Sadaqah [ charity ]. After the demise of the Holy Prophet ﷺ ، helping and supporting him came to an end. The first reason no longer existed. Therefore, the share from the fai' of the rich relatives fell into disuse like that of the Holy Prophet ﷺ . However, the poor and the needy relatives continued to receive their share from the fai' on account of poverty and need. Priority was given to the poor and needy relatives of Allah's Messenger ﷺ over other poor and needy people.

[ Hidayah ]. See Ma’ ariful Qur’ an, Vol. 4/pp 228-229.كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ (...so that it may not circulate only between the rich among you 59:7). The word dulatah refers to the 'wealth or good fortune that exchange hands'. [ Qurtubi ] The verse means that Allah has determined the heads of expenditure for the fai' in this way so that the wealth does not circulate among the wealthy, who would spend it as they wish and desire and give none of it to the poor. The verse is aimed at abolishing an old practice of the Days of Ignorance where the circulation of such wealth used to remain confined to the privileged and propertied class or caste. The poorer segment of the society had no entitlement to the wealth of the nation.

Effective Measures taken by Islam against concentration of wealth

Allah is the creator, cherisher and sustainer of the universe. He knows the human needs. All human beings, whether believers or non-believers, whether lineally rich or poor, are equal in the sight of Allah. Allah has to a very large extent kept the distribution of man's natural and basic needs in His own Hands, so that every class, every region, every weak and strong people might be able to benefit equally. Allah has, through His consummate wisdom, kept all such needs beyond man's personal domination. No human being dare take possession of these things personally. Air, wind, atmosphere, the Sun, the Moon, the light of the stars and planets, the rain-laden clouds - all these things are such without which no human can survive for a moment. Allah, the Almighty, has declared all natural resources a public endowment for all. Not even the greatest of sovereign authorities, by virtue of their ruling powers, can ever monopolize or take possession of them. Allah's creation avails of them equally everywhere.

The second category of necessities of life is what the earth produces, as for instance water and other food-stuff. This is not commonly available. However, Islamic law has declared hills and mountains, unpopulated jungles and natural springs as public endowments. However, legitimate right of ownership of some parts of the earth are allowed under special laws to specific human beings. Some people illegitimately grab the land, but naturally even the greatest capitalist cannot derive benefit from the land without the help of the poor, the farmers or the laborers. Thus despite a sort of ownership of it, he is forced to give shares to other powerless and the indigent.

The third category is gold, silver and money, which do not fall under the basic and natural necessities of life. But Allah has made them the means of acquiring all essentials of life. People who mine gold and silver from the ground become their owners subject to certain rules. The right of their ownership is transferred in various ways to other people. If they are widely distributed and are in easy circulation in human society, no individual will go without food and clothing. But what happens in our days is that the greedy people want to benefit from the wealth to the exclusion of others. This led to miserliness and greed which, in turn, led to some old and some new systems of monopolization and concentration of wealth. As a result, people's wealth concentrated in the hands of a few capitalists and people at the helm of affairs. The rest of the population who were poor and indigent had to suffer, because they were deprived of their share in the nation's wealth. This economic situation, as a reaction, gave birth to such unreasonable economic systems as communism and socialism.

Islamic economic system, on the one hand, shows the highest respect to individual property rights, in that an individual's lawful property is as sacred and inviolable as human life itself, and human life is as sacred and inviolable as the House of Allah. Its violation has been most strongly prohibited. On the other hand, if a hand filches or steals it, it is, under penal law, amputated. In the third place, all such doors have been shut, through which a particular individual or group of individuals might monopolize it and deprive the general public.

The unjust and unbalanced way of acquisition of wealth, such as by usury, speculation, gambling and betting, allows wealth to concentrate and circulate in the hands of a few individuals. Islam has declared all such gains as unlawful and cut at the root of all such transactions in trade and tenancy that are based on unlawful practices. Wealth that is gained through lawful means has specific ways of spending: The needy and the indigent are shareholders in the wealth in the form of Zakah, ` Ushr, Sadaqat-ul-Fitr [ Id charity ], various forms of expiation and so on. The surplus wealth may be given away in voluntary charity. If a man leaves behind assets at the time of his death, Divine wisdom has set down specific rules according to which it must be distributed. The shareholders in the assets are the relatives of the deceased, the principle in this case being al-'aqrab- fal-'aqrab, that is 'relatives in order of relationship'. In other words, Islamic law of succession is based on blood relationship; the nearer in degree to the deceased excludes the more remote.

The needy in general have not been made the shareholders, because if that were the case, the dying person would have felt the need to spend his assets anyhow, rightly or wrongly, before his death. When he sees only his near and dear ones receiving, this urge does not develop in his heart.

This means of acquiring wealth blocks the way to monopolization. The second means of acquiring wealth is war and jihad. The gains made in this way are distributed according to the Islamic rules. Some of them have been set down in Surah Al-Anfal and others in this Surah. How unwise and short-sighted are those people who give up Islam's balanced system of economics based on justice, fair-play and compassion, and innovate new systems of wealth distribution, which are unjust and unbalanced, and disturb world peace?وَمَا آتَاكُمُ الرَّ‌سُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا وَاتَّقُوا اللَّـهَ (...

Whatever the Messenger gives you, take it; and whatever thing he forbids you, abstain [ from it ]. And fear Allah....59:7). This verse is in connection with fai' property, and it purports to say that Allah has set down the beneficiaries of this property. However, the question which beneficiary will receive how much have been left to the discretion of the Holy Prophet ﷺ . Therefore, the Muslims are advised to happily accept the amount the Holy Prophet ﷺ grants them, and they should not be anxious to receive what he has not given to them. This has been further emphasized by the injunction all (Fear Allah). If anyone collects under false pretext more than what he is granted, Allah is fully aware and will punish him.

The Messenger's Command is Binding like the Qur’ anic Command

Although the verse was revealed in connection with fai', its words are general. They are not specific to wealth. They cover all the commands as well. Hence, the generalized meaning of the verse is that whatever the Holy Prophet ﷺ gives to a person, be it wealth, any other grant or any command, the people must show their willingness to accept it. And whatever he forbids them, they should stay away from it.

Many of the Companions took the generalized sense of the verse, and on the basis of it, they took the Holy Prophet's ﷺ commandment as binding as the Qur'anic commandment. Qurtubi said that in this verse the antonym of ata [ gives ] is naha [ forbids ]. This shows that the verb ata [ gives ] is used in the sense of amara [ commands ] which is the direct antonym of naha [ forbids ]. The Qur'an, instead of using the direct opposite of naha [ forbids ] which is amara [ commands ], employed the verb ` ata [ gives ] presumably to embrace the context of the subject-matter where the verse occurs, that is, the disbursement of fai' property.

Sayyidna ` Abdullah Ibn Masud ؓ once saw a person in the state of ihram wearing sewn clothes (which is impermissible in that state). He asked him to take off the clothes. The person asked him to recite a Qur'anic verse in support of his claim that a pilgrim is prohibited to put on a sewn garb. Sayyidna ` Abdullan Ibn Masud ؓ recited this very verse آتَاكُمُ الرَّ‌سُولُ فَخُذُوهُ (Whatever the Messenger gives you, take it....".

Imam Shafi` i (رح) once said to his congregation: (Ask whatever question you wish, and I will answer from the Qur'an.) A person said that a pilgrim killed a wasp in the state of ihram and asked: "What is the rule about it?" Imam Shafi` i (رح) recited this verse of the Qur'an مَا آتَاكُمُ الرَّ‌سُولُ فَخُذُوهُ. (Whatever the Messenger gives you, take it...." and coupled it with a Tradition which gives the injunction relating to the killing of a wasp. [ Qurtubi ].لِلْفُقَرَ‌اءِ الْمُهَاجِرِ‌ينَ ([ And fai' is especially ] for the poor emigrants...[ 59:8] ". The few verses from here till the end of the section describe the poor emigrants (muhajirin), helpers (Ansar) and the general members of Ummah that were yet to come in this world. Grammatically, the prepositional phrase 'for the emigrants' is a complement to the prepositional phrase 'for the kinsmen' occurring in verse [ 7] [ Mazhari ].

What this verse purports to say is that although the beneficiaries of fai' are orphans, the needy and the wayfarers as mentioned in the preceding verse, priority and precedence will be given to those whose service to religion, personal qualities and religious perfection are well- known.

Priority should be given to the Indigent Righteous and Religious Scholars serving the Cause of Islam when distributing Charity

This shows that although charities, especially fai' are meant to fulfill the needs of the indigent Muslims in general, the righteous, especially students and learned scholars serving the cause of religion should be given priority over all others. This is the reason why Islamic governments gave allowance from the fai' fund to learned scholars, muftis and judges for serving the cause of education, propagation of Islam and reform of human beings, because these verses establish two categories of the noble Companions. Under the first category fall the emigrants who in the very first instance made great sacrifices for Islam and the Messenger of Allah ﷺ . They endured great hardships, and eventually bid farewell to their wealth and property, to their land and country, and to their relatives and the near and dear ones, and emigrated to Madinah. Under the second category fall the Ansar, the natives of Madinah who helped the emigrants and cooperated with them.

They invited the Messenger of Allah and with him the emigrants and thus caused the whole world around them to stand in their opposition. Their hospitality is unparalleled in the annals of the nations of the world. After these two major categories, comes a third category which comprises those people who embraced Islam after the blessed Companions and followed their footsteps closely. The last category embraces all Muslims who will follow until the Last Hour. The three categories are discussed below, in succession.

ثم قال : ( ما أفاء الله على رسوله من أهل القرى ) أي : جميع البلدان التي تفتح هكذا ، فحكمها حكم أموال بني النضير ; ولهذا قال : ( فلله وللرسول ولذي القربى واليتامى والمساكين ) إلى آخرها والتي بعدها .

فهذه مصارف أموال الفيء ووجوهه .قال الإمام أحمد : حدثنا سفيان ، عن عمرو ، ومعمر ، عن الزهري ، عن مالك بن أوس بن الحدثان ، عن عمر رضي الله عنه ، قال : كانت أموال بني النضير مما أفاء الله إلى رسوله مما لم يوجف المسلمون عليه بخيل ولا ركاب ، فكانت لرسول الله - صلى الله عليه وسلم - خالصة فكان ينفق على أهله منها نفقة سنته - وقال مرة : قوت سنته - وما بقي جعله في الكراع والسلاح في سبيل الله ، عز وجل .هكذا أخرجه أحمد ها هنا مختصرا ، وقد أخرجه الجماعة في كتبهم - إلا ابن ماجه - من حديث سفيان ، عن عمرو بن دينار ، عن الزهري به ، وقد رويناه مطولا ، فقال أبو داود ، رحمه الله :حدثنا الحسن بن علي ، ومحمد بن يحيى بن فارس - المعنى واحد - قالا : حدثنا بشر بن عمر الزهراني ، حدثني مالك بن أنس ، عن ابن شهاب ، عن مالك بن أوس قال : أرسل إلى عمر بن الخطاب ، رضي الله عنه ، حين تعالى النهار ، فجئته فوجدته جالسا على سرير مفضيا إلى رماله ، فقال حين دخلت عليه : يا مال ، إنه قد دف أهل أبيات من قومك ، وقد أمرت فيهم بشيء ، فاقسم فيهم . قلت : لو أمرت غيري بذلك ؟ فقال : خذه . فجاءه يرفا فقال : يا أمير المؤمنين ، هل لك في عثمان بن عفان ، وعبد الرحمن بن عوف ، والزبير بن العوام ، وسعد بن أبي وقاص ؟ فقال : نعم .

فأذن لهم فدخلوا ، ثم جاءه يرفا فقال : يا أمير المؤمنين ، هل لك في العباس ، وعلي ؟ قال : نعم . فأذن لهم فدخلوا ، فقال العباس : يا أمير المؤمنين ، اقض بيني وبين هذا - يعني : عليا - فقال بعضهم : أجل يا أمير المؤمنين ، اقض بينهما وأرحهما . قال مالك بن أوس : خيل إلي أنهما قدما أولئك النفر لذلك . فقال عمر رضي الله عنه : اتئدا . ثم أقبل على أولئك الرهط فقال : أنشدكم بالله الذي بإذنه تقوم السماء والأرض ، هل تعلمون أن رسول الله - صلى الله عليه وسلم - قال : " لا نورث ، ما تركنا صدقة " . قالوا : نعم . ثم أقبل على علي ، والعباس فقال : أنشدكما بالله الذي بإذنه تقوم السماء والأرض ، هل تعلمان أن رسول الله - صلى الله عليه وسلم - قال : " لا نورث ، ما تركنا صدقة " . فقالا : نعم . فقال : فإن الله خص رسوله بخاصة لم يخص بها أحدا من الناس ، فقال : ( وما أفاء الله على رسوله منهم فما أوجفتم عليه من خيل ولا ركاب ولكن الله يسلط رسله على من يشاء والله على كل شيء قدير ) فكان الله أفاء إلى رسوله أموال بني النضير ، فوالله ما استأثر بها عليكم ولا أحرزها دونكم ، فكان رسول الله - صلى الله عليه وسلم - يأخذ منها نفقة سنة - أو : نفقته ونفقة أهله سنة - ويجعل ما بقي أسوة المال .

ثم أقبل على أولئك الرهط فقال : أنشدكم بالله الذي بإذنه تقوم السماء والأرض : هل تعلمون ذلك ؟ قالوا : نعم . ثم أقبل على علي ، والعباس فقال : أنشدكما بالله الذي بإذنه تقوم السماء والأرض : هل تعلمان ذلك ؟ قالا : نعم . فلما توفي رسول الله - صلى الله عليه وسلم - قال أبو بكر : " أنا ولي رسول الله " ، فجئت أنت وهذا إلى أبي بكر ، تطلب أنت ميراثك عن ابن أخيك ، ويطلب هذا ميراث امرأته من أبيها ، فقال أبو بكر ، رضي الله عنه : قال رسول الله - صلى الله عليه وسلم - : " لا نورث ، ما تركنا صدقة " . والله يعلم إنه لصادق بار راشد تابع للحق . فوليها أبو بكر ، فلما توفي قلت : أنا ولي رسول الله - صلى الله عليه وسلم - وولي أبي بكر ، فوليتها ما شاء الله أن أليها ، فجئت أنت وهذا ، وأنتما جميع وأمركما واحد ، فسألتمانيها ، فقلت : إن شئتما فأنا أدفعها إليكما على أن عليكما عهد الله أن تلياها بالذي كان رسول الله - صلى الله عليه وسلم - يليها ، فأخذتماها مني على ذلك ، ثم جئتماني لأقضي بينكما بغير ذلك . والله لا أقضي بينكما بغير ذلك حتى تقوم الساعة ، فإن عجزتما عنها فرداها إلي .أخرجوه من حديث الزهري به .

وقال الإمام أحمد :حدثنا عارم ، وعفان قالا : حدثنا معتمر ، سمعت أبي يقول : حدثنا أنس بن مالك ، عن نبي الله - صلى الله عليه وسلم - أن الرجل كان يجعل له من ماله النخلات ، أو كما شاء الله ، حتى فتحت عليه قريظة ، والنضير . قال : فجعل يرد بعد ذلك ، قال : وإن أهلي أمروني أن آتي النبي - صلى الله عليه وسلم - فأسأله الذي كان أهله أعطوه أو بعضه ، وكان نبي الله - صلى الله عليه وسلم - قد أعطاه أم أيمن ، أو كما شاء الله ، قال : فسألت النبي - صلى الله عليه وسلم - فأعطانيهن ، فجاءت أم أيمن فجعلت الثوب في عنقي وجعلت تقول : كلا والله الذي لا إله إلا هو لا يعطيكهن وقد أعطانيهن ، أو كما قالت ، فقال نبي الله : " لك كذا وكذا " . قال : وتقول : كلا والله . قال : ويقول : " لك كذا وكذا " . قال : وتقول : كلا والله . قال : " ويقول : لك كذا وكذا " . قال : حتى أعطاها ، حسبت أنه قال : عشرة أمثال ، أو قال قريبا من عشرة أمثاله ، أو كما قال .رواه البخاري ، ومسلم من طرق ، عن معتمر به . .وهذه المصارف المذكورة في هذه الآية هي المصارف المذكورة في خمس الغنيمة .

وقد قدمنا الكلام عليها في سورة " الأنفال " بما أغنى عن إعادته ها هنا ، ولله الحمد .وقوله : ( كي لا يكون دولة بين الأغنياء منكم ) أي : جعلنا هذه المصارف لمال الفيء لئلا يبقى مأكلة يتغلب عليها الأغنياء ويتصرفون فيها ، بمحض الشهوات والآراء ، ولا يصرفون منه شيئا إلى الفقراء .وقوله : ( وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا ) أي : مهما أمركم به فافعلوه ، ومهما نهاكم عنه فاجتنبوه ، فإنه إنما يأمر بخير وإنما ينهى عن شر .قال ابن أبي حاتم : حدثنا يحيى بن أبي طالب ، حدثنا عبد الوهاب ، حدثنا سعيد ، عن قتادة ، عن الحسن العوفي ، عن يحيى بن الجزار ، عن مسروق قال : جاءت امرأة إلى ابن مسعود فقالت : بلغني أنك تنهى عن الواشمة والواصلة ، أشيء وجدته في كتاب الله أو عن رسول الله - صلى الله عليه وسلم - ؟ قال : بلى ، شيء وجدته في كتاب الله وعن رسول الله - صلى الله عليه وسلم - . قالت : والله لقد تصفحت ما بين دفتي المصحف فما وجدت فيه الذي تقول ! . قال : فما وجدت فيه : ( وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا ) ؟ قالت : بلى . قال : فإني سمعت رسول الله - صلى الله عليه وسلم - ينهى عن الواصلة والواشمة والنامصة . قالت : فلعله في بعض أهلك . قال : فادخلي فانظري .

فدخلت فنظرت ثم خرجت ، قالت : ما رأيت بأسا . فقال لها : أما حفظت وصية العبد الصالح : ( وما أريد أن أخالفكم إلى ما أنهاكم عنه )وقال الإمام أحمد : حدثنا عبد الرحمن ، حدثنا سفيان ، عن منصور ، عن إبراهيم ، عن علقمة ، عن عبد الله - هو ابن مسعود - قال : لعن الله الواشمات ، والمستوشمات ، والمتنمصات ، والمتفلجات للحسن ، المغيرات خلق الله ، عز وجل . قال : فبلغ امرأة في البيت يقال لها : " أم يعقوب " ، فجاءت إليه فقالت : بلغني أنك قلت كيت وكيت . قال : ما لي لا ألعن من لعن رسول الله - صلى الله عليه وسلم - وفي كتاب الله . فقالت : إني لأقرأ ما بين لوحيه فما وجدته . فقال : إن كنت قرأتيه فقد وجدتيه . أما قرأت : ( وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا ) ؟ قالت : بلى . قال : فإن النبي - صلى الله عليه وسلم - نهى عنه . قالت : إني لأظن أهلك يفعلونه . قال : اذهبي فانظري . فذهبت فلم تر من حاجتها شيئا ، فجاءت فقالت : ما رأيت شيئا . قال : لو كانت كذلك لم تجامعنا .أخرجاه في الصحيحين ، من حديث سفيان الثوري .وقد ثبت في الصحيحين أيضا عن أبي هريرة ; أن رسول الله - صلى الله عليه وسلم - قال : " إذا أمرتكم بأمر فائتوا منه ما استطعتم ، وما نهيتكم عنه فاجتنبوه " .

.وقال النسائي : أخبرنا أحمد بن سعيد ، حدثنا يزيد ، حدثنا منصور بن حيان ، عن سعيد بن جبير ، عن ابن عمر وابن عباس : أنهما شهدا على رسول الله - صلى الله عليه وسلم - : أنه نهى عن الدباء والحنتم والنقير والمزفت ، ثم تلا رسول الله - صلى الله عليه وسلم - : ( وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا ) .وقوله : ( واتقوا الله إن الله شديد العقاب ) أي : اتقوه في امتثال أوامره وترك زواجره ; فإنه شديد العقاب لمن عصاه وخالف أمره وأباه ، وارتكب ما عنه زجره ونهاه .