Indeed, what you have gained is connected. And from something, its explanation. It was said: from something, even a thread and a needle. So, indeed, for Allah is a subject, and its predicate is omitted, its estimation being: it is due, or it is obligatory that Allah has His fifth. Al-Ja'fi narrated from Abu Amr, that indeed Allah is with a kasra. And the reading of Al-Nakha'i strengthens it: for Allah is His fifth. And the well-known reading is more emphatic and established for the obligation, as if it were said: there must be a confirmation of the fifth in it, there is no way to neglect it or be careless about it, since when the predicate is omitted and it could imply more than one estimation, like your saying: established, obligatory, due, and similar to that, it is stronger for its obligation than specifying one. And it was read: His fifth with a sukoon. If you say: how is the division of the fifth? I say: according to Abu Hanifa, may Allah have mercy on him, it was in the time of the Messenger of Allah, blessings and peace be upon him, on five shares: a share for the Messenger of Allah, blessings and peace be upon him, and a share for the relatives from Banu Hashim and Banu Al-Muttalib, excluding Banu Abd Shams and Banu Nofal, who deserved it at that time due to support and assistance, as it was narrated from Uthman and Jubayr ibn Mut'im, may Allah be pleased with them, that they said to the Messenger of Allah, blessings and peace be upon him: These are your brothers, the sons of Hashim; we do not deny their virtue due to your position that Allah has made you from them. Did you see our brothers, the sons of Al-Muttalib? You gave them and deprived us, while we and they are of one status. The Messenger of Allah, blessings and peace be upon him, said: They did not separate from us in ignorance or Islam; indeed, Banu Hashim and Banu Al-Muttalib are one thing, and he interlaced his fingers. [This was narrated by Abu Dawood, Al-Nasa'i, and Ibn Majah through the path of Sa'id ibn Al-Musayyib from Jubayr ibn Mut'im in full, and it is in the authentic books without the phrase 'they did not separate from me.'] And three shares: for the orphans, the needy, and the wayfarer. As for after the Messenger of Allah, blessings and peace be upon him, his share is dropped by his death, and likewise the share of the relatives; they are only given for their poverty, so they are equal to other poor people, and their wealthy ones are not given, and it is divided among the orphans, the needy, and the wayfarer. As for according to Al-Shafi'i, may Allah have mercy on him, it is divided into five shares: a share for the Messenger of Allah, blessings and peace be upon him, which is spent on what he used to spend on the interests of the Muslims, like the equipment of the warriors from weapons and cavalry [The term 'from weapons and cavalry' refers to the gathering of horses, as mentioned in Sahih.] and similar things. A share for the relatives from their wealthy and poor, divided among them, the male like the share of two females. The remainder is for the three groups. And according to Malik ibn Anas, may Allah have mercy on him, the matter is delegated to the ijtihad of the imam; if he sees to divide it among these, or if he sees to give it to some of them over others, or if he sees others more deserving and important, then to others. If you say: what is the meaning of mentioning Allah, the Exalted, and the Messenger and others alongside him? [Mawlana said: If you say, what is the meaning of mentioning Allah and the Messenger and others alongside him... etc. Ahmad said: Because Malik, may Allah be pleased with him, does not see the mention of the mentioned faces to indicate that it is not spent elsewhere, nor is it for ownership, nor for specification so that one cannot be limited to some faces over others, rather the matter is with him entrusted to the view of the imam to spend the fifth in the interests of the Muslims, including his relatives, blessings and peace be upon him, and there is no specification in that at all. This third interpretation aligns with his doctrine, and the explanation of that is that the intended meaning when mentioning Allah, the Exalted, is to indicate that the fifth is spent in ways of drawing closer to Allah, the Exalted, without restriction. Then specifying these mentioned faces is not a limitation, but a reminder of their virtue and specification for the purpose of detailing after generalization does not remove the ruling of the initial generality, but it remains as it is, just as the generality is established for the angels even if Gabriel and Michael are specified after it, and Allah, the Exalted, knows best.] I say: it is possible that the meaning is for Allah and for the Messenger, for the Messenger of Allah, blessings and peace be upon him, like His saying: 'And Allah and His Messenger have more right to be pleased with them.' And it may be intended by His mention an obligation of a sixth share to be spent in one of the ways of drawing closer. And it may be intended by His saying: 'So indeed, for Allah is His fifth' that it is a right of the fifth to be drawn closer to Him and no other. Then He specified these five ways of drawing closer, preferring them over others, like His saying: 'And Gabriel and Michael.' So, on the first possibility, it is the doctrine of the two imams. And on the second, what Abu Al-Hayyah said.

He divides it into six shares: a share for Allah, the Exalted, which is allocated to the [UNTRANSLATED-LATIN: ritaj] of the Kaaba. [His saying "allocated to the [UNTRANSLATED-LATIN: ritaj] of the Kaaba" in the authentic texts "the [UNTRANSLATED-LATIN: ritaj]" with movement: the great door, and likewise the [UNTRANSLATED-LATIN: ritaj]. From it, and the crown of the Kaaba.] And it is reported that the Messenger of Allah, blessings and peace be upon him, would take the fifth and strike his hand in it, taking a handful from it and placing it for the Kaaba, which is the share of Allah, the Exalted, then he divides what remains into five. [This was narrated by Abu Dawood in the Book of Marasil from the path of Al-Rabi' bin Anas from Abu Al-Aliyah. He said, "The Prophet, blessings and peace be upon him, when he received the spoils, divided them into five parts, then he would take a handful from the entire fifth and say: This is for the Kaaba. Then he would say: Do not allocate a share for Allah, for Allah has the Hereafter and the world. Then he takes a share for himself, a share for relatives, a share for orphans, a share for the needy, and a share for the wayfarer. This was narrated by Abu Ubaidah in Al-Amwal, and Al-Tabari from this source.] And it is said that the share of Allah, the Exalted, is for the Bayt Al-Mal, and according to the third opinion, it is the view of Malik bin Anas. And from Ibn Abbas, may Allah be pleased with him, it is reported that it was divided into six shares: two for Allah and the Messenger, a share for his relatives until he passed away. Then Abu Bakr, may Allah be pleased with him, allocated the fifth into three. Similarly, it was narrated from Umar and those who came after him from the caliphs. It was narrated that Abu Bakr, may Allah be pleased with him, denied the fifth to the Banu Hashim and said: It is only for you that your poor may be given, and your unmarried may be married off, and those among you who have no servant may be served. As for the wealthy among you, he is like a wealthy wayfarer who is not given anything from charity, nor an orphan who is well-off. And from Zaid bin Ali, may Allah be pleased with him, it was said likewise: We have no right to build palaces from it, nor to ride fine steeds. And it is said that the entire fifth is for relatives. And from Ali, may Allah be pleased with him, it was said: It was said to him: Indeed, Allah, the Exalted, said, "And the orphans and the needy," he said: Our orphans and our needy. And from Al-Hasan, may Allah be pleased with him, regarding the share of the Messenger of Allah, blessings and peace be upon him: It is for the ruler after him. And from Al-Kalbi, may Allah be pleased with him, it was reported that the verse was revealed at Badr. And Al-Waqidi said: The fifth was in the battle of Banu Qaynuqa a month and three days after Badr, on the fifteenth of Shawwal, twenty months after the Hijrah. If you say: What does his saying "If you have believed in Allah" relate to? I say: To an omitted phrase indicated by "And know". The meaning is: If you have believed in Allah, then know that the fifth of the spoils must be approached with devotion, so cut off your desires from it and be content with the four-fifths. The intended meaning of knowledge is not mere knowledge, but knowledge that is accompanied by action and obedience to the command of Allah, the Exalted, because mere knowledge is equal between the believer and the disbeliever. And what We have revealed is connected to "in Allah" meaning: If you have believed in Allah and in what was revealed to our servant, and it was recited "our servant" as in the saying "and he worshipped the tyrant" with two dhammas on the day of Al-Furqan, the day of Badr. And the two groups are the groups of Muslims and disbelievers. The intended meaning is what was revealed to him from the verses, the angels, and the victory on that day. And Allah is capable of all things; He is able to grant victory to the few over the many and the weak over the strong, as He did for you on that day.