And when He, glorified and exalted is He, took their wealth from the hands of the army, He clarified the distribution of others similar to it by the fact that it was opened for him, blessings and peace be upon him, without fighting. He said, continuing in response to one who seemed to ask: Does this ruling apply to all gains that come after Banu al-Nadir? ﴿What Allah has given to His Messenger﴾ means that which is designated with might, wisdom, and power ﴿over His Messenger﴾. And when He, glorified and exalted is He, was fully aware that He would empower the people of Wadi al-Qura and others with something greater than this empowerment, He said, so that it may be a sign of prophethood: ﴿from the people of the villages﴾ means the village of Banu al-Nadir and others from Wadi al-Qura, and Safra, and Yanbu, and those there from the Arab villages which are called Arabic villages. ﴿So for Allah﴾ means the Most High King, to whom all matters are in His hands ﴿and for the Messenger﴾ because He is the greatest of His creation, so his rank follows his rank. And these two appear to be two categories, but it is not so; they are one category. However, He, glorified and exalted is He, mentioned His sacred self for blessing, for every matter that does not begin with it is deficient. And for the glorification of His Messenger, blessings and peace be upon him, it is made known that he has no desire at all in anything of this world. Rather, his pleasure is the pleasure of his Lord. His character is the Qur'an, which is the attribute of Allah; [it is] His manifestation and display. And his, blessings and peace be upon him, share is directed afterwards to the interests of the Muslims, such as weapons, frontiers, scholars, judges, and imams.

And when this speech clarified to the Messenger of Allah, blessings and peace be upon him, the virtue and greatness that cannot be encompassed by description, he followed it with another exaltation by honoring his relatives for his sake. Therefore, he repeated the worker's words and said: "And to those of kinship" meaning from him, because their rank is after his rank, and they are the Banu Hashim and Banu al-Muttalib, the clan of our Imam al-Shafi'i, may Allah be pleased with him. It is the same for both the rich and the poor among them, because their entitlement to this is due to kinship, not need, as is the doctrine of Imam al-Shafi'i, may Allah be pleased with him. And when he mentioned the people of honor, he followed it with the people of weakness to compensate for their frailty, saying, beginning with the weakest among them: "And the orphans" (p-429) [meaning] those who are most deserving of compassion, because the foundation of religion is based on embodying the morals of Allah, among the most noble of which is strengthening the weak and supporting the broken. "And the needy" [for they are] in weakness [following them], and the poor are included among them. If the term 'poor' or 'needy' is mentioned alone, each one of them includes the other. However, they are differentiated when both are mentioned together. Likewise, the spoils and the gains, when mentioned separately, each can be included in the other. When combined, the spoils refer to what is obtained without fighting or the urging of horses and riders, and the gains refer to what is obtained through that. "And the traveler" refers to the strangers due to their separation from their homelands and tribes. The distribution of the spoils among these categories is as previously mentioned, that it should be divided into five parts: one fifth for the Messenger of Allah, blessings and peace be upon him, and those mentioned with him among the creatures, and Allah is mentioned among them for the purpose of blessing, because the mentioned categories are those which are referred to by His name, glorified and exalted is He. The other four fifths are specifically for him, blessings and peace be upon him, from which he spends for a year's expenses, and what remains after that he spends for the interests of the Muslims, such as weapons and [mounted troops] and similar matters. What was for him, blessings and peace be upon him, during his life is for the interests after his death, as he used to do after what was surplus to his needs. Al-Shafi'i, may Allah be pleased with him, said in 'Al-Um': And what was taken from a polytheist (p-430) in any manner other than hospitality for those who passed by them from the Muslims is on two grounds, neither of which can be escaped from. Both are clarified in the Book of Allah, the Exalted, and [in] the Sunnah of His Messenger, blessings and peace be upon him, and in his actions. One of them is the gains. Allah, the Exalted, said in Surah Al-Anfal: "And know that whatever you obtain of war booty, then indeed, for Allah is one fifth of it and for the Messenger" [Al-Anfal: 41]. The second ground is the spoils, which is divided in the Book of Allah in Surah Al-Hashr. Allah, the Blessed and Exalted, said: "And what Allah has given as spoils to His Messenger from them" [Al-Hashr: 6] - up to His saying - "He is Kind and Merciful" [Al-Hashr: 10]. These are the two types of wealth that Allah has granted to whom He has made them for him from the people of His religion. These are funds that the rulers must manage; they cannot neglect them. The gains and the spoils are combined in that they both together contain the fifth of all of them for whom Allah, the Exalted, has named, and whoever Allah, the Exalted, has named in the two verses [together] is equal, combined, not separated. Then the ruling differs in the four fifths as Allah, the Mighty and Majestic, has clarified on the tongue of His Prophet, blessings and peace be upon him, and in his actions. For he divided the four fifths of the gains, and the gains are what is obtained through the urging of horses and riders for whoever is present, whether rich or poor, and the spoils are what has not been obtained through horses or riders. Thus, the Sunnah of the Prophet, blessings and peace be upon him, in the villages of 'Urayna that Allah granted to him is that four fifths of it are specifically for the Messenger of Allah, blessings and peace be upon him, alone, without the Muslims. The Messenger of Allah, blessings and peace be upon him, places it wherever Allah, the Mighty and Majestic, shows him. Then he mentioned the hadith of Umar, may Allah be pleased with him, narrated by [Malik ibn] Aws ibn al-Hadathan, may Allah be pleased with him, in the dispute between Ali and al-Abbas, may Allah be pleased with them both. Al-Shafi'i said: The wealth of Banu al-Nadir, which Allah granted to His Messenger, blessings and peace be upon him, which Umar, may Allah be pleased with him, mentioned, what remained of it in the hands of the Prophet, blessings and peace be upon him, after the fifth and after some things that the Prophet, blessings and peace be upon him, distributed among men from the emigrants, he did not give any Ansari from it except for two men who mentioned poverty, and this is clarified in its place. In this hadith, there is evidence that Umar, may Allah be pleased with him, merely reported that Abu Bakr, may Allah be pleased with him, confirmed what remained of this wealth that was in the hands of the Messenger of Allah, blessings and peace be upon him, according to what they saw the Messenger of Allah, blessings and peace be upon him, doing with it, and that they did not have from what [was not] obtained by the Muslims from the spoils that was for the Messenger of Allah, blessings and peace be upon him, and that they were merely in it as an example for the Muslims. This is their way and the way of those after them, and the matter that no one among the people of knowledge has disagreed about, as I have learned, and it has always been preserved from their words, that no one has the right to what was for the Messenger of Allah, blessings and peace be upon him, from the share of the gains or from the four fifths of what was not obtained through it. And it has passed who was [spending] on him, blessings and peace be upon him, from his wives and others if he was with them. I have not known anyone from the people of [knowledge] who said: For their heirs is that [the spending that was for them, and there is no disagreement that those expenditures should be placed where the Prophet, blessings and peace be upon him, placed the surplus of the revenues of those] funds in what serves the interests of Islam and its people. Al-Shafi'i said: And the jizyah is from the spoils, and its way is the way of all that has been taken from what has been obtained from the wealth of a polytheist, that it should be divided into fifths, and it should be for whom Allah, the Mighty and Majestic, has named the fifth, and the four fifths are as I will clarify, if Allah, the Exalted, wills. Likewise, all that has been taken from a polytheist from [wealth] without urging, such as what has been taken from him if he differs in the lands of the Muslims, and similar to what has been taken from him if he dies without an heir, and other than that what has been taken from his wealth. And there was, in the time of the Prophet, blessings and peace be upon him, spoils from the villages of 'Urayna, and that is similar to the jizyah of the people of Bahrain and Hajr and others. He had four fifths of it, which he would spend wherever Allah, the Mighty and Majestic, willed, and he fulfilled his fifth to whom Allah had made it for him - this is the end.

And when He, glorified and exalted is He, decreed this ruling regarding the spoils that contradict what they were upon in the pre-Islamic era of [the exclusivity of] the wealthy in it, He clarified its reason that demonstrates His greatness, glorified and exalted is He, and the goodness of His management and mercy. He said, commenting on what He commented with the neighbor: ﴿So that it may not be﴾ meaning the spoils that Allah, glorified and exalted is He, has facilitated by His power and what He has specifically granted to His Prophet, blessings and peace be upon him, of instilling fear in the hearts of His enemies, and to whom it is rightful to be given to the poor ﴿a circulation﴾ meaning something that the people of wealth and honor take by way of oppression and dominance, a pre-Islamic effect - this is according to the reading of the majority. Abu Ja'far and Hisham read from Ibn Amer with the feminine form of