Allah granted the Messenger a special share of the spoils. The term 'ijaf' is derived from 'wajif', which means swift movement. From this is his saying, blessings and peace be upon him, regarding the pouring forth from Arafat: "Righteousness is not in the swift movement of horses nor in the hastening of camels on your own pace." The meaning of 'فما أوجفتم عليه' is that you did not hasten towards acquiring it or gaining it with horses or riders, nor did you tire yourselves in fighting for it, but rather you walked towards it on your feet. The meaning is that what Allah has bestowed upon His Messenger from the wealth of Banu Nadir is something you did not acquire through fighting and overpowering, but Allah granted him authority over them and what is in their hands, just as He grants authority to His messengers over their enemies. The matter is entrusted to him to place it where he wishes. This means that it is not to be divided as the spoils of war that were fought over and taken by force. They requested a division, so this was revealed. The conjunction does not apply to this sentence because it clarifies the first; it is not foreign to it. It clarifies to the Messenger of Allah, blessings and peace be upon him, what he should do with what Allah has granted him, and He commanded him to place it where he places the fifth of the spoils divided into five sections. 'Dawlah' - with both the opening and the closing - has been read in both ways, meaning what circulates for a person, i.e., what revolves from good fortune. It is said: 'Dalat lahu al-dawlah'. And it is said: 'Adeel li fulan'. The meaning of His saying: 'كَيْ لا يَكُونَ دُولَةً بَيْنَ الْأَغْنِياءِ مِنْكُمْ' is so that the spoils which rightfully should be given to the poor do not become a means for the rich to accumulate wealth. Or so that it does not become a pre-Islamic state among them. The meaning of the pre-Islamic state is that their leaders would withhold the spoils because they were the people of leadership and power, and they would say: 'Whoever is honored, he is exalted.' The meaning is so that taking it does not become a matter of dominance and pre-Islamic preference. From this is the saying of the poet: 'They took the servants of Allah as slaves, and the wealth of Allah as a means of dominance,' meaning that whoever overpowered them took it and monopolized it. It is said: 'Dawlah' is what is circulated, like 'ghurfah', which is the name for what is scooped. This means that the spoils should not be something circulated among the rich, nor should it be something that the poor do not receive. 'Dawlah' - with the opening - means circulation, i.e., so that it is not something circulated among them. Or so that its retention does not become a circulation among them that does not reach the poor. It has also been read 'Dawlah' in the nominative as in 'كان' being complete, like His saying: 'وإن كان ذو عسرة', meaning so that it does not become a pre-Islamic state, or so that its effect does not cease, or so that it is not something exchanged among them without being given to the poor. 'And whatever the Messenger has given you of the division of spoils or spoils, take it, and whatever he has forbidden you from taking, refrain from it and do not follow your desires. And fear Allah that you may oppose Him and take lightly His commands and prohibitions. Indeed, Allah is severe in punishment for whoever opposes His Messenger.' It is preferable that this is general for everything that the Messenger of Allah, blessings and peace be upon him, brought and forbade. The matter of the spoils is included in its generality. And from Ibn Mas'ud, may Allah be pleased with him, he encountered a man in Ihram wearing his garments, so he said to him: 'Remove this.' The man said: 'Recite to me a verse from the Book of Allah regarding this.' He said: 'Yes,' and he recited it to him.