Verse. 5133

٥٩ - ٱلْحَشْر

59 - Al-Hashr

مَاۗ اَفَاۗءَ اللہُ عَلٰي رَسُوْلِہٖ مِنْ اَہْلِ الْقُرٰى فَلِلّٰہِ وَلِلرَّسُوْلِ وَلِذِي الْقُرْبٰى وَالْيَـتٰمٰى وَالْمَسٰكِيْنِ وَابْنِ السَّبِيْلِ۝۰ۙ كَيْ لَا يَكُوْنَ دُوْلَۃًۢ بَيْنَ الْاَغْنِيَاۗءِ مِنْكُمْ۝۰ۭ وَمَاۗ اٰتٰىكُمُ الرَّسُوْلُ فَخُذُوْہُ۝۰ۤ وَ مَا نَہٰىكُمْ عَنْہُ فَانْتَہُوْا۝۰ۚ وَاتَّقُوا اللہَ۝۰ۭ اِنَّ اللہَ شَدِيْدُ الْعِقَابِ۝۷ۘ
Ma afaa Allahu AAala rasoolihi min ahli alqura falillahi walilrrasooli walithee alqurba waalyatama waalmasakeeni waibni alssabeeli kay la yakoona doolatan bayna alaghniyai minkum wama atakumu alrrasoolu fakhuthoohu wama nahakum AAanhu faintahoo waittaqoo Allaha inna Allaha shadeedu alAAiqabi

English

Ahmed Ali

Whatever booty God gives to His Apostle from the people of the cities, is for God and His Apostle, the near relations, the orphans, the needy and wayfarers, so that it does not concentrate in the hands of those who are rich among you. Accept what the Apostle gives you, and refrain from what he forbids, and take heed for yourself and fear God. Surely God is severe of retribution.

7

Tafseer

'Abdullāh Ibn 'Abbās / Muḥammad al-Fīrūzabādī

تفسير : (that which allah giveth as spoil unto his messenger from the people of the townships) of 'uraynah, qurayzah, banu'l-nadir, fadak and khaybar, (it is for allah) specifically and there is nothing in it for you (and his messenger) the command of the messenger of allah (pbuh) regarding this is permissible, and this is why he made the spoils of fadak and khaybar an endowment for the needy people; it remained under his control during his lifetime, and after his death it came under the control of abu bakr al-siddiq, and after him under 'umar, 'uthman and 'ali respectively exactly as it was under the control of the prophet (pbuh) and it remains so to this day. the prophet (pbuh) also divided the spoils of banu qurayzah and banu'l-nadir on the poor from among the emigrants (al-muhajirun), he gave them according to their need and the need of their dependents (and for the near of kin) and he gave some of it to the needy among the banu 'abd al-muttalib (and the orphans) and he gave some of it to the orphans, other than the orphans of banu 'abd al-muttalib (and the needy) and gave some of it to the needy, other than the needy of the banu 'abd al-muttalib (and the wayfarer) the guest and the passer-by, (that it become not a commodity) a division (between the rich among you) between the strong among you. (and whatsoever the messenger giveth you) of spoils, (take it) accept it; it is also said that this means: whatever the messenger commands you, act upon it. (and whatsoever he forbideth, abstain (from it). and keep your duty to allah) fear allah in that which he commanded you. (lo! allah is stern in reprisal) when he punishes; this is because they said to the prophet (pbuh): “take your share of the spoils and leave us to deal with the rest of it”.

Jalāl al-Dīn al-Maḥallī

تفسير : whatever spoils god has given to his messenger from the people of the towns, such as al-safrā’, wādī al-qurā and yanbu‘, belong to god, dispensing with it as he will, and to the messenger and to the near of kin, the prophet’s kin, from among the banū hāshim and the banū al-muttālib, and the orphans, the [orphaned] children of muslims, those whose parents have died and who are impoverished, and the needy, those muslims in need, and the traveller, the muslim who may be cut off [from all resources] on a remote journey: in other words, they [these spoils] are the due of the prophet (s) and [those of] the four categories, divided up in the way that he used to, where each category received a fifth of the fifth, with the rest being his [the prophet’s], so that these, the spoils — this being the justification for the division of these [spoils] in this way, do not (kay-lā: kay functions like lā with a following implied an [sc. an-lā]) become a thing circulating, handed round, between the rich among you. and whatever the messenger gives you, of spoils or otherwise, take it; and whatever he forbids you, abstain [from it]. and fear god. surely god is severe in retribution.

Sahl al-Tustari

تفسير : …and whatever the messenger gives you, take it, and whatever he forbids you, abstain from it…he said:the principles of our school are three: consuming what is legitimate; following the example of the messenger <img border="0" src="images/salatonmassenger.jpg" width="24" height="22"> in his character (akhlāq) and actions (afʿāl), and sincerity of intention (ikhlāṣ al-nīya) in all works. he then said:impose upon yourselves three things, for the best of [all] that is in this world and the hereafter is contained within them: keeping [your self] close to [lit. making it consort with, suḥbatuhā] his commandments and prohibitions by adherence to the sunna; establishing within it the attestation of god’s oneness, which [brings about] certainty (yaqīn), [and imposing upon it] knowledge (ʿilm), through which the spirit attains union (fīhi ittiṣāl al-rūḥ). the one who possessesthese three [traits] is more knowledgeable about what is in the earth’s core than about what is on its surface, and he regards the hereafter more than he regards this world. furthermore, he is better known to the angels in heaven than he is on earth to his own family and relatives.he was asked: ‘what is the knowledge through which the spirit attains union?’ [he replied]:it is the knowledge that god is taking care of it, and being contented [with that]. his words, exalted is he: