ٱلْحَشْر : ٧

مَّآ What
أَفَآءَ (was) restored
ٱللَّهُ (by) Allah
عَلَىٰ to
رَسُولِهِۦ His Messenger
مِنۡ from
أَهۡلِ (the) people
ٱلۡقُرَىٰ (of) the towns
فَلِلَّهِ (it is) for Allah
وَلِلرَّسُولِ and His Messenger
وَلِذِي and for those
ٱلۡقُرۡبَىٰ (of) the kindred
وَٱلۡيَتَٰمَىٰ and the orphans
وَٱلۡمَسَٰكِينِ and the needy
وَٱبۡنِ and
ٱلسَّبِيلِ the wayfarer
كَيۡ that
لَا not
يَكُونَ it becomes
دُولَةَۢ a (perpetual) circulation
بَيۡنَ between
ٱلۡأَغۡنِيَآءِ the rich
مِنكُمۡۚ among you
وَمَآ And whatever
ءَاتَىٰكُمُ gives you
ٱلرَّسُولُ the Messenger
فَخُذُوهُ take it
وَمَا and whatever
نَهَىٰكُمۡ he forbids you
عَنۡهُ from it
فَٱنتَهُواْۚ refrain
وَٱتَّقُواْ And fear
ٱللَّهَۖ Allah
إِنَّ Indeed
ٱللَّهَ Allah
شَدِيدُ (is) severe
ٱلۡعِقَابِ (in) penalty

And what Allāh restored to His Messenger from the people of the towns - it is for Allāh and for the Messenger and for [his] near relatives¹ and orphans and the needy and the [stranded] traveler² - 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 Allāh; indeed, Allāh is severe in penalty.

Footnotes

¹ Those of Banū Hāshim and Banū Muṭṭalib, whom he (ﷺ) had prohibited from accepting zakāh.

² This ruling concerning properties abandoned by an enemy without a war effort differs from that in Sūrah al-Anfāl, verse 41, which refers to spoils of war in which four fifths is distributed among those who fought in Allāh's cause.

Whatever spoils God has given to His Messenger from the people of the towns, such as al-Safraa', Waadee al-Quraa 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 Banoo Haashim and the Banoo al-Muttaalib, 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 may peace and salutation be upon him 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-laa: kay functions like laa with a following implied an [sc. an-laa]) 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.

The Prophet Cut down the Date Trees of the Jews by the Leave of Allah Allah said, مَا قَطَعْتُم مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَايِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِيَ الْفَاسِقِينَ What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah, and in order that He might disgrace the rebellious. Linah is an especially good type of date tree. Abu Ubaydah said that Linah is a different kind of dates than Ajwah and Barni. Several others said that Linah refers to every type of date fruits, except for the Ajwah (ripen dates), while Ibn Jarir said that it refers to all kinds of date trees. Ibn Jarir quoted Mujahid saying that it also includes the Buwayrah type. When the Messenger of Allah laid siege to Bani An-Nadir, to humiliate them and bring fear and terror to their hearts, he ordered their date trees to be cut down. Muhammad bin Ishaq narrated that Yazid bin Ruman, Qatadah and Muqatil bin Hayyan said, Bani An-Nadir sent a message to the Messenger, saying that he used to outlaw mischief in the earth, so why did he order that their trees be cut down? Allah sent down this honorable Ayah stating that whatever Linah was felled or left intact by the Muslims, has been done by His permission, will, leave and pleasure to humiliate and disgrace the enemy and degrade them. Mujahid said, Some of the emigrants discouraged others from chopping down the date trees of Jews, saying that they were war spoils for Muslims. The Qur'an approved of the actions of those who discouraged and those who approved of cutting these trees, stating that those who cut them or did not, did so only by Allah's leave. There is also a Hadith narrated from the Prophet with this meaning. An-Nasa'i recorded that Ibn `Abbas said about Allah's statement, مَا قَطَعْتُم مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَايِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِيَ الْفَاسِقِينَ What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah, and in order that He might disgrace the rebellious. They forced them to come down from their forts and were ordered to cut their trees cut down. So the Muslims hesitated, and some of them said, `We cut down some and left some. We must ask Allah's Messenger if we will earn a reward for what we cut and if we will be burdened for what we left intact.' Allah sent down this Ayah, مَا قَطَعْتُم مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَايِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah. Imam Ahmad recorded that Ibn Umar said; the Messenger of Allah ordered that the date trees of Bani An-Nadir be cut down and burned. The Two Sahihs collected a similar narration. Al-Bukhari recorded that Abdullah bin Umar said, Bani An-Nadir and Bani Qurayzah fought (against the Prophet), and the Prophet exiled Bani An-Nadir and allowed Bani Qurayzah to remain in their area until later, when the Prophet fought against Qurayzah. Their men were executed and their women, children and wealth were confiscated and divided among Muslims. Some of them, however, were saved because they returned to the Prophet's side, who granted them asylum, and they embraced Islam. All of the Jews of Al-Madinah, Bani Qaynuqa`, the tribe of Abdullah bin Salam, Bani Harithah and the rest of the Jewish tribes in Al-Madinah were exiled. The Two Sahihs also recorded from Ibn Umar; the Messenger of Allah burned down the date trees of Bani An-Nadir and had them cut down the date palms of Al-Buwayrah. Allah the Exalted and Most Honored revealed this Ayah, مَا قَطَعْتُم مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَايِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِيَ الْفَاسِقِينَ What you cut down of the Linah, or you left them standing on their stems, it was by leave of Allah, and in order that He might disgrace the rebellious. Muhammad bin Ishaq reported that the battle of Bani An-Nadir occurred after the battles of Uhud and Bi'r Ma`unah 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 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, وَمَا أَفَاء اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ And what Allah gave as booty (Fai') to His Messenger from them. meaning, from Bani An-Nadir, فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ for this you made no expedition with either cavalry or camelry. refering to using camels, وَلَكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَن يَشَاء وَاللَّهُ عَلَى كُلِّ شَيْءٍ 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 مَّا أَفَاء 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 وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ 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, 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 said, لَاا 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 said, لَاا 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, وَمَا أَفَاء اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَن يَشَاء وَاللَّهُ عَلَى كُلِّ شَيْءٍ 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. 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 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! 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 said, لَاا 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 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 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, كَيْ لَا يَكُونَ دُولَةً بَيْنَ الاَْغْنِيَاء 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, وَمَا اتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا 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 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, وَمَا اتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا (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 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 said, إِذَا أَمَرْتُكُمْ بِأَمْرٍ فَايْتُوا 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, وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ 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 Distribution وَمَا 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 ﷺ 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.

Tafsir Surat Al-Hasyr: 6-7 Dan apa saja harta rampasan (fai) yang diberikan Allah kepada Rasul-Nya (dari harta benda) mereka, maka untuk mendapatkan itu kamu tidak mengerahkan seekor kuda pun dan (tidak pula) seekor unta pun, tetapi Allah yang memberikan kekuasaan kepada Rasul-Nya terhadap siapa yang dikehendaki-Nya. Dan Allah Mahakuasa atas segala sesuatu. Apa saja harta rampasan (fai) yang diberikan Allah kepada Rasul-Nya yang berasal dari penduduk kota-kota, maka adalah untuk Allah, Rasul, kerabat Rasul, anak-anak yatim, orang-orang miskin, dan orang-orang yang dalam perjalanan, supaya harta itu jangan hanya beredar di antara orang-orang kaya saja di antara kamu. Apa yang diberikan Rasul kepadamu, maka terimalah dia. Dan Apa saja yang dilarangnya bagimu, maka tinggalkanlah; dan bertakwalah kepada Allah Sesungguhnya Allah sangat keras hukuman-Nya. Allah subhanahu wa ta’ala berfirman, menjelaskan apa arti fai, sifat dan hukumnya. Harta fai ialah harta yang diambil dari orang-orang kafir tanpa melalui proses peperangan, tanpa mengerahkan seekor kuda dan seekor unta pun, seperti harta yang diperoleh dari Bani Nadir. Karena sesungguhnya harta itu diperoleh tanpa mengerahkan seekor kuda dan seekor unta pun, yakni dalam memperolehnya tidak melalui jalan peperangan dengan musuh, baik perang tanding maupun perang campuh. Bahkan mereka menyerah tanpa syarat berkat rasa takut yang dicampakkan oleh Allah subhanahu wa ta’ala ke dalam hati mereka hingga mereka takut kepada Rasulullah ﷺ Maka Allah subhanahu wa ta’ala memberikan harta mereka kepada Rasul-Nya sebagai harta fai, karena itulah maka beliau membelanjakannya menurut apa yang disukainya. Akan tetapi, Rasulullah ﷺ mengembalikan harta itu kepada kaum muslim dan membelanjakannya ke jalan-jalan kebaikan dan kebajikan, sebagaimana yang disebutkan oleh Allah subhanahu wa ta’ala dalam ayat-ayat berikut. Untuk itu Allah subhanahu wa ta’ala berfirman: Dan apa saja harta rampasan (fai) yang diberikan Allah kepada Rasul-Nya (dari harta benda) mereka. (Al-Hasyr: 6) Yakni dari Bani Nadir. maka untuk mendapatkan itu kamu tidak mengerahkan seekor kuda pun dan (tidak pula) seekor unta pun. (Al-Hasyr: 6) Yang dimaksud dengan rikab ialah unta kendaraan. tetapi Allah yang memberikan kekuasaan kepada Rasul-Nya terhadap siapa yang dikehendaki-Nya. Dan Allah Mahakuasa atas segala sesuatu. (Al-Hasyr: 6) Dia Mahakuasa, tidak terkalahkan dan tidak ada yang dapat menghalang-halangi-Nya, bahkan Dia Maha Mengalahkan segala sesuatu. Kemudian disebutkan dalam firman selanjutnya: Apa saja harta rampasan (fai) yang diberikan Allah kepada Rasul-Nya yang berasal dari penduduk kota-kota. (Al-Hasyr: 7) Yaitu kota-kota yang telah ditaklukkan, maka hukumnya sama dengan harta benda orang-orang Bani Nadir. Untuk itulah maka disebutkan dalam firman selanjutnya: maka adalah untuk Allah, Rasul, kerabat Rasul, anak-anak yatim, orang-orang miskin, dan orang-orang yang dalam perjalanan. (Al-Hasyr: 7), hingga akhir ayat. juga akhir ayat yang sesudahnya, itulah pengalokasian dana harta fai. Imam Ahmad mengatakan, telah menceritakan kepada kami Sufyan, dari Amr dan Ma'mar, dari Az-Zuhri, dari Malik ibnu Aus ibnul Hadsan, dari Umar yang mengatakan bahwa dahulu harta Bani Nadir termasuk harta fai yang diberikan oleh Allah kepada Rasul-Nya, yaitu harta yang dihasilkan oleh kaum muslim tanpa mengerahkan seekor kuda pun dan juga tanpa mengerahkan seekor unta pun untuk menghasilkannya. Maka harta fai itu secara bulat untuk Rasulullah ﷺ , dan tersebutlah bahwa beliau ﷺ membelanjakan sebagian darinya untuk nafkah per tahun keluarganya. Dan pada kesempatan yang lain Umar mengatakan untuk keperluan hidup per tahun keluarganya. Sedangkan sisanya beliau ﷺ belanjakan untuk keperluan peralatan dan senjata di jalan Allah subhanahu wa ta’ala Demikianlah menurut apa yang diketengahkan oleh Imam Ahmad dalam bab ini secara ringkas. Dan Jamaah pun telah mengetengahkannya di dalam kitabnya masing-masing kecuali Ibnu Majah, dengan melalui hadits Sufyan ibnu Amr ibnu Dinar, dari Az-Zuhri dengan sanad yang sama, dan kami telah meriwayatkannya secara panjang lebar. Abu Dawud rahimahullah mengatakan, telah menceritakan kepada kami Al-Hasan ibnu Ali dan Muhammad ibnu Yahya ibnu Faris dengan makna yang sama. Keduanya mengatakan, telah menceritakan kepada kami Bisyr ibnu Umar Az-Zahrani, telah menceritakan kepadaku Malik ibnu Anas, dari Ibnu Syihab, dari Malik ibnu Aus yang mengatakan bahwa Umar ibnul Khattab mengundangku ketika matahari telah meninggi, lalu aku datang kepadanya dan kujumpai dia sedang duduk di atas dipannya yang bagian bawahnya langsung tanah (tanpa alas). Ketika aku masuk kepadanya, dia langsung berbicara, "Wahai Malik, sesungguhnya telah jatuh miskin beberapa keluarga dari kaummu, sedangkan aku telah memerintahkan agar dipersiapkan sesuatu untuk mereka, maka bagikanlah olehmu kepada mereka." Aku menjawab, "Sebaiknya engkau perintahkan selainku untuk mengerjakannya." Umar berkata, "Ambillah." Lalu Malik datang lagi dan memohon seraya berkata, "Wahai Amirul Muminin, apakah engkau mengizinkan masuk kepada Usman ibnu Affan, Abdur Rahman ibnu Auf, Az-Zubair ibnul Awwam, dan Sa'd ibnu Abu Waqqas?" Umar menjawab, "Ya." Maka mereka diizinkan untuk masuk, lalu mereka pun masuk. Kemudian Malik kembali lagi kepada Umar dan berkata seraya memohon, "Wahai Amirul Muminin, izinkanlah Al-Abbas dan Ali untuk masuk." Umar menjawab, "Ya." Lalu keduanya diberi izin untuk masuk. Setelah keduanya masuk, Al-Abbas berkata, "Wahai Amirul Muminin, putuskanlah antara aku dan orang ini," yakni Ali. Sebagian hadirin berkata, "Benar, wahai Amirul Muminin, putuskanlah di antara keduanya dan kasihanilah keduanya." Malik ibnu Aus mengatakan bahwa seingat dia keduanya pun mengajukan mereka yang hadir. Maka Umar berkata, "Sabarlah." Kemudian Umar menghadap kepada rombongan itu (Usman, Sa'd, Abdur Rahman, dan Az-Zubair) dan berkata kepada mereka, "Aku memohon kepada kalian dengan nama Allah yang dengan seizin-Nya langit dan bumi ini ditegakkan. Tahukah kalian bahwa Rasulullah ﷺ telah bersabda: 'Kami (para nabi) tidak diwaris, dan apa yang kami tinggalkan adalah sedekah'. Mereka menjawab, "Benar." Kemudian Umar menghadap kepada Ali dan Al-Abbas, lalu berkata kepada keduanya, "Aku memohon kepadamu berdua dengan nama Allah yang dengan seizin-Nya langit dan bumi ini ditegakkan, tahukah kamu berdua bahwa Rasulullah ﷺ pernah bersabda: 'Kami (para nabi) tidak diwaris, dan apa yang kami tinggalkan adalah sedekah'. Keduanya menjawab, "Benar." Lalu Umar berkata, bahwa sesungguhnya Allah subhanahu wa ta’ala telah memberikan suatu bagian khusus untuk Rasul-Nya, yang belum pernah Dia berikan sekhusus itu kepada seorang manusia pun. Allah subhanahu wa ta’ala telah berfirman: Dan apa saja harta rampasan (fai) yang diberikan Allah kepada Rasul-Nya (dari harta benda) mereka, maka untuk mendapatkan itu kamu tidak mengerahkan seekor kuda pun dan (tidak pula) seekor unta pun, tetapi Allah yang memberikan kekuasaan kepada Rasul-Nya terhadap siapa yang dikehendaki-Nya. Dan Allah Mahakuasa atas segala sesuatu (Al-Hasyr: 6) Allah subhanahu wa ta’ala juga telah memberikan kepada Rasul-Nya harta Bani Nadir. Maka demi Allah, aku tidak akan memonopolinya sendirian tanpa kalian dan tidak pula aku meraihnya tanpa kalian. Dan dahulu Rasulullah ﷺ mengambil sebagiannya untuk nafkah satu tahunnya atau nafkah beliau sendiri dan keluarganya selama satu tahun, sedangkan sisanya beliau jadikan sebagaimana harta lainnya (yang tidak khusus). Kemudian Umar menghadap kepada rombongan itu dan bertanya, "Aku mau bertanya kepada kalian demi nama Allah yang dengan seizin-Nya langit dan bumi ditegakkan, tahukah kalian hal tersebut?" Mereka menjawab, "Ya." Kemudian Umar menghadap kepada Ali dan Al-Abbas, lalu berkata kepada keduanya, "Aku bertanya kepada kamu berdua demi Allah yang dengan seizin-Nya langit dan bumi ditegakkan, tahukah kalian hal tersebut?" Keduanya menjawab, "Ya." Umar melanjutkan, "Ketika Rasulullah ﷺ wafat, Abu Bakar berkata, 'Aku adalah pengganti Rasulullah ﷺ ," lalu kamu dan dia datang menghadap kepada Abu Bakar. Kamu (Al-Abbas) menuntut hak warismu dari keponakanmu, dan dia menuntut warisan istrinya dari ayahnya. Lalu Abu Bakar mengatakan kepadamu berdua bahwa Rasulullah ﷺ telah bersabda: 'Kami (para nabi) tidak diwaris, apa yang kami tinggalkan adalah sedekah. Allah mengetahui bahwa Abu Bakar adalah orang yang jujur, berbakti, pandai, lagi mengikuti kebenaran. Maka harta itu diurus oleh Abu Bakar. Dan setelah Abu Bakar meninggal dunia, akulah yang menjadi pengganti Rasulullah dan juga pengganti Abu Bakar. Kemudian aku urusharta itu selama masa yang dikehendaki Allah agar aku mengurusnya. Lalu datanglah kamu dan dia, sedangkan urusan kamu berdua sama, kemudian kamu berdua memintanya dariku. Maka kukatakan bahwa jika kamu kehendaki, aku bersedia menyerahkannya kepadamu berdua, tetapi dengan syarat hendaknya kamu berdua bersumpah kepada Allah bahwa kamu akan mengurusnya sesuai dengan apa yang pernah dilakukan oleh Rasulullah ﷺ terhadapnya. Kamu boleh mengambilnya dariku dengan syarat tersebut, kemudian kamu berdua datang kepadaku agar aku memutuskan di antara kamu berdua dengan keputusan selain dari apa yang telah digariskan oleh Rasulullah ﷺ Demi Allah, aku tidak akan memutuskan di antara kamu berdua dengan keputusan yang lain dari itu hingga hari kiamat. Bilamana kamu berdua tidak mampu mengurusnya, maka kembalikan saja ia kepadaku." Mereka (jamaah) mengeluarkan hadits ini melalui Az-Zuhri dengan sanad yang sama. Imam Ahmad mengatakan, telah menceritakan kepada kami Arim dan Affan. Keduanya mengatakan, telah menceritakan kepada kami Ma'mar yang telah mendengar ayahnya mengatakan bahwa telah menceritakan kepada kami Anas ibnu Malik, dari Rasulullah ﷺ Anas mengatakan bahwa dahulu seseorang menyerahkan kepada Nabi ﷺ sebagian dari hartanya yang berupa kebun kurma atau lainnya selama masa yang dikehendaki Allah, hingga Allah menaklukkan Quraizah dan Bani Nadir untuk Nabi ﷺ Anas melanjutkan, bahwa setelah itu Nabi ﷺ menyerahkan kebun kurma itu kepada pemiliknya. Anas melanjutkan lagi, bahwa sesungguhnya keluargaku memerintahkan kepadaku agar mendatangi Nabi ﷺ dan meminta kembali apa yang telah diserahkan oleh keluargaku kepada Nabi ﷺ atau sebagian darinya, padahal Nabi ﷺ telah memberikannya kepada Ummu Aiman, atau menurut apa yang dikehendaki Allah. Lalu aku memintanya kembali, dan Nabi ﷺ menyerahkannya kepadaku. Tetapi Ummu Aiman datang dan mengalungkan kain selendangnya ke leherku seraya berkata, "Tidak, demi Allah yang tidak ada Tuhan yang wajib disembah selain Dia, beliau tidak boleh memberikannya kepadamu karena beliau telah memberikannya kepadaku," atau dengan ungkapan lain yang semisal. Maka Nabi ﷺ bersabda melerai, "Engkau akan kuganti dengan kebun kurma anu dan anu." Ummu Aiman berkata, "Tidak, demi Allah." Nabi ﷺ bersabda, "Engkau akan kuganti dengan anu dan anu." Dan Ummu Aiman menjawab, "Demi Allah, jangan." Nabi ﷺ kembali bersabda, "Engkau akan kuganti dengan anu dan anu." Tetapi Ummu Aiman menjawab, "Demi Allah, kamu tidak boleh begitu." Nabi ﷺ bersabda, "Kamu akan kuganti dengan anu dan anu," tetapi Ummu Aiman tetap menolak. Akhirnya Nabi ﷺ memberikan gantinya. Seingatku beliau bersabda, "Dan bagimu sepuluh kali lipatnya, atau kurang lebihnya sepuluh kali lipatnya, sebagai gantinya." Imam Al-Bukhari dan Imam Muslim telah meriwayatkannya melalui berbagai jalur dari Ma'mar dengan sanad yang sama. Dan semua masarif yang disebutkan dalam ayat ini adalah masarif'yang sama seperti yang disebutkan dalam masalah khumusul gana'im yang telah kami terangkan dalam tafsir surat Al-Anfal, sehingga tidak perlu diulangi lagi. Firman Allah subhanahu wa ta’ala: supaya harta itu jangan hanya beredar di antara orang-orang kaya saja di antara kamu. (Al-Hasyr: 7) Yaitu Kami jadikan masarif ini bagi harta fai agar harta itu tidak dipegang oleh orang-orang yang kaya saja yang pada akhirnya mereka membelanjakannya menurut kemauan nafsu syahwat dan menurut pendapat mereka sendiri, sedangkan orang-orang fakir dilupakan dan tidak diberi sedikit pun dari harta itu. Firman Allah subhanahu wa ta’ala: Apa yang diberikan oleh Rasul kepadamu, maka terimalah dia. Dan apa yang dilarangnya bagimu, maka tinggalkanlah. (Al-Hasyr: 7) Yakni apa pun yang diperintahkan oleh Rasul kepada kalian, maka kerjakanlah; dan apa pun yang dilarang olehnya, maka tinggalkanlah. Karena sesungguhnya yang diperintahkan oleh Rasul itu hanyalah kebaikan belaka, dan sesungguhnya yang dilarang olehnya hanyalah keburukan belaka. Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami Yahya ibnu Abu Talib, telah menceritakan kepada kami Abdul Wahhab, telah menceritakan kepada kami Sa'id, dari Qatadah, dari Al-Hasan Al-Aufi, dari Yahya ibnul Jazzar, dari Masruq yang mengatakan bahwa pernah ada seorang wanita datang kepada Ibnu Mas'ud, lalu berkata, "Telah sampai kepadaku bahwa engkau melarang wanita yang bertato dan yang menyambung rambutnya, apakah itu berdasarkan sesuatu yang kamu jumpai dari Kitabullah ataukah dari Rasulullah ﷺ ?" Ibnu Mas'ud menjawab, "Benar ada sesuatu yang aku jumpai di dalam Kitabullah dan juga dari Rasulullah ﷺ yang melarangnya." Wanita itu bertanya kembali, "Demi Allah, sesungguhnya aku telah, membaca semua yang ada di dalam mushaf, ternyata aku tidak menemukan apa yang engkau katakan itu di dalamnya." Ibnu Mas'ud menjawab, "Apakah kamu tidak menjumpai di dalam ayat berikut? Yaitu firman-Nya: 'Apa yang diberikan oleh Rasul kepadamu, maka terimalah dia; dan apa yang dilarangnya bagimu, maka tinggalkanlah' (Al-Hasyr: 7)?" Wanita itu menjawab, "Benar aku menjumpainya." Ibnu Mas'ud berkata, bahwa sesungguhnya ia pernah mendengar Rasulullah ﷺ melarang wanita menyambung rambutnya, bertato, dan mencukur alisnya. Wanita itu berkata, "Barangkali hal itu terdapat pada wanita dari keluargamu." Ibnu Mas'ud berkata, "Masuklah dan lihatlah sendiri." Lalu wanita itu masuk dan melihat-lihat, lalu tidak lama kemudian ia keluar seraya berkata, "Aku tidak melihat apa pun yang dilarang." Ibnu Mas'ud berkata kepada wanita itu, "Apakah kamu tidak hafal wasiat seorang hamba yang saleh, yang disebutkan oleh firman-Nya: 'Dan aku tidak berkehendak menyalahi kamu (dengan mengerjakan) apa yang aku larang' (Hud: 88)?" Imam Ahmad mengatakan, telah menceritakan kepada kami Abdur Rahman, telah menceritakan kepada kami Sufyan, dari Mansur, dari Alqamah, dari Abdullah ibnu Mas'ud yang mengatakan bahwa Allah melaknat wanita yang menato dan yang minta ditato, wanita yang mencukur bulu alisnya, dan wanita yang mengubah ciptaan Allah untuk kecantikan. Ketika hal itu terdengar oleh seorang wanita dari kalangan Bani Asad yang dikenal dengan nama Ummu Ya'qub, maka Ummu Ya'qub datang menemui Ibnu Mas'ud dan berkata, "Telah sampai kepadaku bahwa engkau mengatakan anu dan anu." Ibnu Mas'ud menjawab, "Mengapa aku tidak melaknat orang yang telah dilaknat oleh Rasulullah ﷺ dan juga oleh Kitabullah?" Wanita itu bertanya, "Sesungguhnya aku telah membaca semua yang terkandung di antara kedua sampulnya, dan ternyata aku tidak menemukannya." Ibnu Mas'ud mengatakan, "Jika engkau benar-benar membacanya, niscaya engkau akan menjumpainya. Aku telah membacanya, yaitu firman Allah subhanahu wa ta’ala: 'Apayang diberikan oleh Rasul kepadamu, maka terimalah dia; dan apa yang dilarangnya bagimu, maka tinggalkanlah' (Al-Hasyr: 7)" Wanita itu berkata, "Memang benar." Ibnu Mas'ud berkata, "Sesungguhnya Rasulullah ﷺ telah melarang perbuatan tersebut." Wanita itu berkata, "Sesungguhnya aku mempunyai dugaan kuat bahwa hal tersebut dikerjakan oleh keluargamu." Ibnu Mas'ud menjawab, "Pergilah dan lihatlah sendiri." Wanita itu pergi, dan ternyata tidak menemukan apa yang ia tuduhkan itu barang sedikit pun. Akhirnya ia kembali dan berkata, "Aku tidak melihat sesuatu pun." Ibnu Mas'ud berkata, "Seandainya hal itu ada, tentulah tidak akan kami biarkan dia hidup bersama kami." Imam Al-Bukhari dan Imam Muslim mengetengahkan hadits ini melalui Sufyan Ats-Tsauri. Di dalam kitabSahihain telah disebutkan pula melalui Abu Hurairah, bahwa Rasulullah ﷺ pernah bersabda: ". Apabila aku perintahkan kalian dengan sesuatu, maka kerjakanlah ia menurut kemampuan kalian; dan apa yang aku larang kalian mengerjakannya, maka tinggalkanlah ia. Imam An-Nasai mengatakan, telah menceritakan kepada kami Ahmad ibnu Sa'id, telah menceritakan kepada kami Yazid, telah menceritakan kepada kami Mansur ibnu Hayyan, dari Sa'id ibnu Jubair, dari Umar dan Ibnu Abbas, bahwa keduanya menyaksikan Rasulullah ﷺ melarang minuman perasan yang dibuat dari duba, hantam, naqir dan muzaffat. Kemudian Rasulullah ﷺ membaca firman-Nya: Apa yang diberikan oleh Rasul kepadamu, maka terimalah dia; dan apa yang dilarangnya bagimu, maka tinggalkanlah. (Al-Hasyr: 7) Adapun firman Allah subhanahu wa ta’ala: dan bertakwalah kepada Allah. Sesungguhnya Allah sangat keras hukuman-Nya. (Al-Hasyr: 7) Yakni bertakwalah kamu kepadanya dengan mengerjakan perintah-penntah-Nyadan menjauhi larangan-larangan-Nya. Karena sesungguhnya Dia amat keras hukuman-Nya terhadap orang yang durhaka kepada-Nya menentang perintah-Nya, membangkang terhadap-Nya, dan mengerjakan apa yang dilarang oleh-Nya.".

Allah lalu menjelaskan apa itu fai' dan peruntukannya. Harta rampasan dari mereka, musuh-musuh Allah yang meninggalkan hartanya tanpa perlawanan, maka harta itu diberikan Allah kepada Rasul-Nya yang berasal dari penduduk beberapa negeri seperti Bani Quraizah, Bani Nadir, penduduk Fadak dan Khaibar, penyalurannya adalah untuk Allah, untuk kepentingan fasilitas umum dan fasilitas sosial; untuk Rasul guna menopang perjuangan Islam; untuk kerabat Rasul yang membutuhkan bantuan; untuk anak-anak yatim guna menopang pendidikan mereka; untuk orang-orang miskin agar bisa mengembangkan diri; dan untuk orang-orang yang dalam perjalanan guna mencari penghidupan yang lebih baik. Singkatnya, agar harta itu jangan hanya beredar di antara orang-orang kaya saja di antara kamu, tetapi harus memiliki fungsi sosial seperti air mengalir ke tempat yang lebih rendah sehingga bermanfaat bagi kaum duafa. Allah mengajarkan prinsip dalam mengamalkan Islam: Apa yang diberikan Rasul kepadamu, perintah maupun anjuran dalam ibadah dan muamalah, maka terimalah sebagai pedoman dalam ber-Islam. Dan apa yang dilarangnya bagimu, maka tinggalkanlah sebagai sesuatu yang harus dijauhi, karena di balik perintah dan larangan itu ada hikmah yang sangat berharga bagi manusia, dunia akhirat. Dan bertakwalah kepada Allah dengan melaksanakan semua perintah-Nya dan menjauhi semua larangan-Nya. Sungguh, Allah sangat keras hukuman-Nya bagi kaum yang menolak beriman kepada Rasulullah padahal mereka mengetahui bahwa beliau sebenarnya utusan Allah seperti kaum Yahudi di Madinah. 8. Selain disalurkan sebagaimana disebutkan pada ayat di atas, fai' juga disalurkan untuk orang-orang fakir yang berhijrah yaitu anak-anak yatim dan para duafa yang berhijrah bersama Rasulullah ke Madinah. Selain itu, fai' juga diberikan kepada orang-orang yang terusir dari kampung halamannya di Mekah karena beriman dan berhijrah bersama Nabi; dan fai' diberikan juga kepada Muhajirin yang terpaksa harus meninggalkan harta bendanya di Mekah karena hijrah bersama Rasulullah ke Madinah demi mencari karunia dari Allah dan keridaan-Nya, mengharumkan Islam dan kaum muslim, dan demi menolong agama Allah agar bisa dilaksanakan dalam kehidupan ini dan demi menolong Rasul-Nya dalam menunaikan misi kerasulan. Mereka itulah, orang-orang yang beriman dan berhijrah bersama Rasulullah demi mengharumkan agama Allah dan Rasul-Nya, orang-orang yang benar sikap, niat, dan langkahnya.

Ayat ini menerangkan bahwa harta fai' yang berasal dari orang kafir, seperti harta-harta Bani Quraidhah, Bani Nadhir, penduduk Fadak dan Khaibar, kemudian diserahkan Allah kepada Rasul-Nya, dan digunakan untuk kepentingan umum, tidak dibagi-bagikan kepada tentara kaum Muslimin. Kemudian diterangkan pembagian harta fai itu untuk Allah, Rasulullah, kerabat-kerabat Rasulullah dari Bani Hasyim dan Bani Muththalib, anak-anak yatim yang fakir, orang-orang miskin yang memerlukan pertolongan, dan orang-orang yang kehabisan uang belanja dalam perjalanan. Setelah Rasulullah ﷺ wafat, maka bagian Rasul yang empat perlima dan yang seperlima dari seperlima itu digunakan untuk keperluan orang-orang yang melanjutkan tugas kerasulan, seperti para pejuang di jalan Allah, para dai, dan sebagainya. Sebagian pengikut Syafi'i berpendapat bahwa bagian Rasulullah itu diserahkan kepada badan-badan yang mengusahakan kemaslahatan kaum Muslimin dan untuk menegakkan agama Islam. Ibnus-sabil yang dimaksud dalam ayat ini ialah orang-orang yang terlantar dalam perjalanan untuk tujuan baik, karena kehabisan ongkos dan orang-orang yang terlantar tidak mempunyai tempat tinggal. Kemudian diterangkan bahwa Allah menetapkan pembagian yang demikian bertujuan agar harta itu tidak jatuh ke bawah kekuasaan orang-orang kaya dan dibagi-bagi oleh mereka, sehingga harta itu hanya berputar di kalangan mereka saja seperti yang biasa dilakukan pada zaman Arab Jahiliah. Allah memerintahkan kaum Muslimin agar mengikuti ketentuan-ketentuan yang telah diputuskan itu, baik mengenai harta fai' maupun harta ganimah. Harta itu halal bagi kaum Muslimin dan segala sesuatu yang dilarang Allah hendaklah mereka jauhi dan tidak mengambilnya. Ayat ini mengandung prinsip-prinsip umum agama Islam, yaitu agar menaati Rasulullah dengan melaksanakan segala perintahnya dan menjauhi larangannya, karena menaati Rasulullah ﷺ pada hakikatnya menaati Allah juga. Segala sesuatu yang disampaikan Rasulullah berasal dari Allah, sebagaimana firman-Nya: Dan tidaklah yang diucapkannya itu (Al-Qur'an) menurut keinginannya. Tidak lain (Al-Qur'an itu) adalah wahyu yang diwahyukan (kepadanya). (an Najm/53: 3-4) Rasulullah ﷺ menyampaikan segala sesuatu kepada manusia dengan tujuan untuk menjelaskan agama Allah yang terdapat dalam Al-Qur'an. Allah berfirman: (Mereka Kami utus) dengan membawa keterangan-keterangan (mukjizat) dan kitab-kitab. Dan Kami turunkan Adh-dzikr (Al-Qur'an) kepadamu, agar engkau menerangkan kepada manusia apa yang telah diturunkan kepada mereka dan agar mereka memikirkan. (an-Nahl/16: 44) Ayat 44 surah an-Nahl ini mengisyaratkan kepada kaum Muslimin agar melaksanakan hadis-hadis Rasulullah, sebagaimana melaksanakan pesan-pesan Al-Qur'an, karena keduanya merupakan satu kesatuan yang tidak terpisahkan. Pada akhir ayat 7 ini, Allah memerintahkan manusia bertakwa kepada-Nya dengan melaksanakan segala perintah-Nya dan menjauhi larangan-Nya. Tidak bertakwa kepada Allah berarti durhaka kepada-Nya. Setiap orang yang durhaka itu akan ditimpa azab yang pedih.

HARTA RAMPASAN PERANG “Dan dari harta yang dirampaskan Allah untuk Rasul-Nya, daripada mereka." Yaitu al-Fa'i, harta yang Allah sendiri merampaskannya daripada orang-orang Yahudi Bani Nadhir itu; “Maka tidaklah kamu mengerahkan ke atasnya dari kuda dan tidak pula kendaraan unta." Artinya tidaklah sampai kamu datang menyerbu ke sana dengan susah-payah sampai mengendarai kuda ataupun unta, baik karena sukarnya ditempuh atau jauhnya, karena jarak antara kota Madinah dengan perkampungan Bani Nadhir itu hanyalah kira-kira dua mil saja. “Melainkan Allah-lahyang memberikan kegagahperkasaan kepada rasul-rasul-Nya dan ke atas siapa yang Dia kehendaki." Sehingga bagaimanapun kuatnya musuh itu, bilamana Allah telah memberikan sikap gagah perkasa atau tuah tertinggi kepada rasul-rasul-Nya, timbullah gentar dalam hati musuhnya. “Dan Allah atas tiap sesuatu adalah Maha Menentukan." (ujung ayat 6) Sehingga mudah saja bagi Allah menjatuh-kan orang yang sedang di puncak kemegahan dan mudah pula bagi Allah mengangkat martabat orang yang tadinya masih di bawah. Harta rampasan yang didapat dengan cara begini, dinamai al-fa'i, tidaklah dibagi empat perlima kepada seluruh Mujahidin dan seperlima untuk Rasulullah ﷺ sendiri, untuk beliau dibagi-bagikan kepada orang-orang yang tidak turut berperang tetapi patut diberi bantuan hidup. Harta rampasan pada Bani Nadhir itu, yang dirampaskan Allah untuk Rasul-Nya, adalah khas diserahkan ke bawah kekuasaan dan kebijaksanaan Rasulullah ﷺ sendiri. “Barang apa yang dirampaskan Allah untuk Rasul-Nya dari penduduk negeri-negeri, itu adalah untuk Allah dan untuk Rasul, dan untuk kerabat dan anak-anak yatim, dan orang-orang miskin dan orang dalam perjalanan." Ibnu Abbas menjelaskan bahwa yang dimaksud dengan negeri-negeri ialah yang terdapat pada empat negeri: pertama harta Bani Nadhir, kedua harta Bani Quraizhah, ketiga tanah di Fadak yang jauhnya tiga mil dari Madinah, dan keempat Khaibar. Ada lagi perkampungan di Urainah dan Yanbu, keduanya ditentukan khusus untuk Rasulullah ﷺ Kata Imam Syafi'i, ‘Adapun setelah Rasulullah ﷺ wafat, maka bagian yang tadinya ditentukan untuk Rasulullah ﷺ itu dibagikan untuk Mujahidin yang diserahi menjaga batas-batas negeri Islam. Karena mereka itu telah melakukan perbuatan yang di waktu hidupnya dilakukan oleh Rasulullah ﷺ" Seumpama untuk memperkuat sempadan dan batas- batas kekuasaan Islam, atau untuk memperdalam sungai-sungai untuk dilayari, atau untuk membangun jembatan, dengan catatan mendahulukan mana yang lebih penting. Alasannya ialah dari sabda Rasulullah ﷺ sendiri, “Tidak ada untukku dari rampasan perang kamu itu, kecuali seperlima dan yang seperlima itu pun dikembalikan kepada kamu juga." (HR Abu Dawud, Ahmad, ath-Thabarani, dan an-Nasa'i) Dan lagi jangankan harta benda peninggalan beliau yang berupa tanah, sedangkan harta yang lain, tidaklah ada yang diwariskan. Beliau sendiri pula yang bersabda, “Kami Nabi-nabi tidaklah diwarisi, apa yang kami tinggalkan adalah sedekah." (HR Imam Ahmad dan Abu Dawud) Al-Qurthubi dalam tafsirnya, al-Jami Li Ahkamil Al-Qur'an menulis tentang macam- macam harta benda umum yang di bawah kekuasaan imam (kepala negara). “Harta benda yang di bawah kekuasaan Imam-imam dan penguasa-penguasa masuk dari tiga macam. Pertama, ialah yang dipungut dari kaum Muslimin sendiri untuk pembersihan harta itu, yaitu sebagai sedekah dan zakat. Kedua, ialah ghana'im (jamak dari ghanimah), yaitu yang sampai ke tangan kaum Muslimin dari harta benda orang-orang kafir karena peperangan yang di sana Muslimin menang dan musuh kalah. Ketiga, ialah harta benda kaum kafir yang jatuh ke tangan kaum Muslimin tidak dengan susah payah perang dan penyerbuan; sebagai hasil perdamaian, atau bayaran jizyah, atau kharaaj, atau sepersepuluh yang diambil dari saudagar-saudagar kafir. Atau seumpama orang musyrik lari ke negeri lain lalu dia tinggalkan hartanya. Atau ada di antara mereka meninggal di Negara Islam (Darul Islam), sedang warisnya tidak ada. Kata al-Qurthubi selanjutnya, “Adapun harta benda sedekah yang dipungut dari kaum Muslimin itu hendaklah dia bagikan kepada fakir miskin dan pekerja-pekerja yang mengurusnya dan seterusnya, sebagaimana yang tersebut di dalam surah at-Taubah ayat 60. Adapun ghana'im maka di permulaan Islam terserah semuanya kepada kebijaksanaan Rasulullah ﷺ sebagaimana yang tersebut dalam surah al-Anfaal ayat 1 (Lihat tafsirnya pada juz 9). Kemudian diperjelas lagi dalam surah al-Anfaal juga ayat 41 (Lihat tafsirnya pada juz 10, pada permulaannya). Adapun al-fa'i, pembagian dan pembagian yang seperlima adalah sama, yaitu di bawah kekuasaan langsung Rasulullah ﷺ Selanjutnya disebutkan dalam ayat, mengapa maka harta itu dibagi demikian rupa, bahkan yang dikuasakan kepada Rasulullah ﷺ tidak diwariskan, “Supaya dia jangan hanya beredar di antara orang-orang kaya di antara kamu." Telah teradat di zaman jahiliyyah jika terjadi peperangan dan musuh dapat dikalahkan, maka yang pertama berhak atas harta benda itu adalah para pemimpin saja. Adapun para prajurit hanya diberi sekadar belas kasihan dari pemimpin yang telah kaya sendiri itu. Janganlah yang kaya bertambah kaya, dan yang miskin hanya menyaksikan kekayaan orang yang sudah kaya saja. “Dan apa yang didatangkan kepada kamu oleh Rasul hendaklah kamu ambil." Artinya bahwa peraturan yang telah beliau aturkan, baik menurut ayat keenam atau ayat ketujuh, hendaklah diterima dengan segala kepatuhan dan kerelaan. Artinya pembagian-pembagian yang beliau lakukan dengan kebijaksanaan beliau janganlah dibantah. “Dan apa yang dia larang hendaklah kamu hentikan." Yang dilarang di sini tentu saja membagi sendiri dan mengambil sendiri sebelum dibagi, meskipun harta itu rampasan belaka. “Dan takwalah kepada Allah." Karena dengan ketakwaan kepada Allah rasa loba dan tamak. “Sesungguhnya adalah Allah itu sangat keras hukum-Nya." (ujung ayat 7) Pada ujung ayat yang pertama telah disebutkan dua sifat Allah menentukan dalam hal pembagian harta rampasan ini, yaitu yang pertama ‘Aziz, yang berarti Perkasa; dan yang kedua Hakiim, yang berarti Bijaksana. Sudah pasti bahwa pembagian yang akan ditentukan oleh Allah dan Rasul-Nya itu akan sangat bijaksana dan pertimbangan yang halus. Oleh sebab itu maka barangsiapa yang hendak memandai-mandai pula membuat aturan sendiri atau tidak puas dengan peraturan Allah, niscaya akan mendapat hukuman yang berat. “(Yaitu) untuk orang-orang fakir yang berhijrah." Di dalam susunan ayat nampak jelas bahwa dia menjadi fakir karena dia berhijrah. Kalau dia tidak hijrah tentu dia akan tetap kaya dengan harta, tetapi mereka adalah, “Yang diusir dari kampung halaman mereka;" mereka tinggalkan kampung halaman dan rumah kediaman di Mekah lalu hijrah ke Madinah tentu mendapat ganti rumah kediaman yang patut. “Dan harta benda mereka," tidak boleh dibawa, atau mereka sendiri tidak mau membawanya, karena akan memberati saja bagi perjalanan penting itu, yaitu hijrah, berpindah kepada Allah dan Rasul. Semuanya itu adalah “Karena mengharapkan karunia daripada Allah dan keridhaan." Karena mereka yakin bahwa Allah tidak akan mengecewakan mereka karena perpindahan itu bahkan Allah meridhai dan menyukai. “Dan mereka menolong Allah dan Rasul-Nya." Meskipun teranglah bahwa Allah Mahakuat, Mahakuasa, namun untuk menghargai tinggi pengorbanan mereka, Allah menyebut bahwa mereka berhijrah itu adalah karena menolong Allah dan Rasul. “Itulah orang-orang yang benar. " (ujung ayat 8) Mereka disebut orang-orang yang benar, sebab pengorbanan mereka meninggalkan kampung halaman, rumah tangga, sanak-saudara dan harta benda adalah karena iman yang benar, sesuai keyakinan dengan perbuatan. Dari ayat ini, berikut enam keutamaan orang-orang Muhajirin. Pertama, mereka adalah orang-orang fakir miskin. Kedua, mereka adalah orang Muhajirin (berpindah tempat karena agama). Ketiga, mereka diusir dan kampung halaman, dirampas harta benda. Keempat, mereka mengharapkan karunia Allah dan keridhaan-Nya. Kelima, mereka menolong Allah dan Rasul-Nya. Keenam, mereka adalah orang-orang yang benar.

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