'In the name of Allah, the Most Gracious, the Most Merciful' His saying, exalted is He: ﴿O you who have believed, indeed, many of the scholars and the monks consume the wealth of the people unjustly and avert [them] from the way of Allah. And those who hoard gold and silver and spend it not in the way of Allah - give them tidings of a painful punishment.﴾ ﴿The Day when it will be heated in the Fire of Hell and their foreheads and their sides and their backs will be branded with it. This is what you hoarded for yourselves, so taste what you used to hoard.﴾ The purpose of this verse is to clarify the deficiencies of those mentioned, and the prohibition of the believers from those deficiencies is implied within that. The

Any preserved in its containers, and burial is not one of the conditions of treasure, but it has become common among the guardians of wealth to bury it until the name of the treasure is known in the buried. From the saying, they say: "A man is a collector of creation," meaning he is a gatherer. And from it is the saying of the poet: (p-302)

On a strong one, his flesh is a treasure ∗∗∗ ∗∗∗ he spent the night adorning me on the outskirts.

And the warning regarding treasure is only about preventing rights from it. Therefore, many scholars said: Treasure is the wealth from which its zakat is not paid, even if it is on the surface of the earth. As for the buried, when its zakat is paid, it is not considered treasure, as the Messenger of Allah, blessings and peace be upon him, said: "Everything from which you have paid zakat is not treasure." These words are well-known from Ibn Umar, may Allah be pleased with him, and this saying has been narrated from Ikrimah, Al-Sha'bi, Al-Suddi, Malik, and the majority of the people of knowledge. Ali ibn Abi Talib, may Allah be pleased with him, said: "Four thousand dirhams or less is an expense, and whatever exceeds that is treasure, even if you pay its zakat." Abu Dharr and a group with him said: "Whatever exceeds a man's wealth beyond his personal needs is treasure." These two sayings imply that the blame is in withholding wealth, not just in preventing its zakat. However, Umar ibn Abdul Aziz, may Allah be pleased with him, said: It is abrogated by His saying: ﴿Take from their wealth a charity﴾ [At-Tawbah: 103], so the obligation of zakat applies to all of this.

Qadi Abu Muhammad, may Allah have mercy on him, said: The implication of the verse is: "Do not accumulate wealth so that you may be punished," and it was abrogated by the statement in His saying: ﴿Take from their wealth﴾ [At-Tawbah: 103]. The pronoun in His saying: "They spend it" may refer to the wealth and treasures that are implied by the meaning, and it may refer to gold and silver as they are types. It is said that it refers to silver and suffices with the singular pronoun for the other pronoun if the meaning is understood. This is similar to the saying of the poet:

We are with what we have, and you are with what ∗∗∗ ∗∗∗ you have, content, and the opinion differs.

(p-303) And similar to the saying of Hassan:

Indeed, the youth's vigor and the hair of youth ∗∗∗ ∗∗∗ what has not been disobeyed is madness.

And Sibawayh dislikes this in speech. Many of the interpreters have likened this verse to His saying, the Exalted: ﴿And when they saw a trade or amusement, they dispersed to it﴾ [Al-Jumu'ah: 11], and it does not resemble it because "or" has separated trade from amusement and has made the return of the pronoun to one of them rather than the other better.

Gold is feminine and masculine, and the feminine is more common. It has been narrated that the companions of the Prophet, blessings and peace be upon him, said: Allah has condemned the earning of gold and silver. If we only knew which wealth is better so that we may earn it. Umar, may Allah be pleased with him, said: I will ask the Messenger of Allah, blessings and peace be upon him, about that. So he asked him, and he said: "A remembering tongue, a grateful heart, and a wife who helps the believer in his religion." It has been narrated that the Prophet, blessings and peace be upon him, said when the verse was revealed: "Woe to gold! Woe to silver!" At that time, his companions were alarmed and said what has been mentioned.

And the letter 'fa' in His saying: ﴿So give them good tidings﴾ is a response to what is in His saying: (and those who) from the meaning of condition. The good tidings came with the punishment when the statement of punishment was made explicit. This is because good tidings are constrained by good and evil. If it is unrestricted, it is only understood as good. It is said: rather, it is always for good. So when it is constrained by evil, the meaning is: establish for them the good tidings of a painful punishment. This is similar to the saying of the poet:

And horses I have rushed to with horses... A greeting among them is a strike and a wound.

And His saying, the Exalted: ﴿On the Day it is heated upon them﴾. The word 'Day' is an adverb, and the agent in it is 'painful'. The majority of people read: 'is heated' with a 'ya' meaning: the fuel is heated. Al-Hasan ibn Abi al-Hasan read: 'is heated' with a 'ta' from above meaning: the fire is heated, and the pronoun in 'upon it' refers back to the treasures or wealth according to what has preceded.

And a group read 'their foreheads' with the merging and they made it pronounced with a dammah, as narrated by Abu Hatim.

And many hadiths have come regarding the meaning of this verse from the warning, but they are explained in the context of withholding zakat only, not in acquiring lawful wealth and preserving it. This is supported by the condition of the Companions and their wealth, may Allah be pleased with them. Among those hadiths is his ﷺ saying: "Whoever leaves behind a treasure and does not pay its zakat, he will be represented on the Day of Resurrection as a fierce, bald-headed snake." The hadith. Al-Tabari narrated that: "The sandal of Abu Hurairah's sword was made of silver, and Abu Dharr forbade him, saying: The Messenger of Allah ﷺ said: 'Whoever leaves behind gold or silver will be burned with it.'" And it was narrated from Abu Umamah al-Bahili that he said: "A man from the people of the Suffah died, and a dinar was found in his garment. The Messenger of Allah ﷺ said: 'A burning.' Then another man died, and two dinars were found for him. The Messenger of Allah ﷺ said: 'Two burnings.'"

The judge Abu Muhammad, may Allah have mercy on him, said:

This is either because they were living off charity and had some gold, or because this was in the early days of Islam. Then the Shari'ah established the regulation of wealth and the payment of its rights. If the regulation of wealth were prohibited, it would be right for all of it to be given out, not just its zakat. And there is no one in the community who can impose this.

And His saying: ﴿This is what you have hoarded﴾ refers to the wealth that will be burned with it. It is possible that it refers to the action that will befall them, meaning: this is the recompense for what you have hoarded. Ibn Mas'ud said: By Allah, a dinar will not touch another dinar, rather the skin will be stretched until it is burned with every dinar and every dirham. Al-Ahnaf ibn Qais said: I entered the mosque of Medina and saw a man of rough appearance, tattered, circling among the circles, saying: Give good tidings to the owners of treasures of a burning in their foreheads and sides and backs. Then he went away grumbling, saying: And what can you do in Quraysh?