The meaning of consuming wealth is of two kinds: either the term 'consuming' is borrowed for 'taking'. Do you not see their saying: 'He took the food and consumed it'? Or it is that wealth is consumed by means of it, as it is the cause of consumption. From this is His saying: 'Indeed, we have lean red camels... they eat every night a measure.' He means: fodder that is bought with the price of a measure. And the meaning of consuming unlawfully is that they used to take bribes in judgments, and leniency and concessions in the laws. And 'those who hoard' may refer to many of the scholars and monks, indicating the gathering of two blameworthy traits in them: taking bribes and hoarding wealth, and being stingy with it in spending for the sake of good. It may also be intended that the Muslims who hoard are not hypocrites, and they are compared with the bribed ones among the Jews and Christians, as a warning and indication that those who take from them unlawful gains, and those who do not give from their good wealth, are equal in deserving the announcement of painful punishment.

It is said: The zakat abrogated the verse about treasure. It is also said: It is established, and what is meant by the abandonment of spending in the way of Allah is the withholding of zakat. And from the Prophet, blessings and peace be upon him, "What has been given its zakat is not treasure, even if it is hidden. And what has not reached the point of being zakat and has not been given zakat is treasure, even if it is apparent." [Reported by al-Bayhaqi through the chain of Muhammad ibn Jubair from Sufyan from Abdullah ibn Dinar from Ibn Umar, raised with the wording: "Everything that has been given its zakat is not treasure, even if it is buried. And every wealth that is not given its zakat is treasure, even if it is apparent." Al-Bayhaqi said: This is not preserved, and the famous narration from Sufyan is from Ubaydullah from Nafi from Ibn Umar's statement. It was narrated by al-Tabarani in al-Awsat and Ibn Mardawayh and Ibn Adi through the chain of Suwayd ibn Abdul Aziz from Ubaydullah with a raised chain, and its wording is: "Every wealth, even if it is under seven earths, that has its zakat given is not treasure, and every wealth that does not have its zakat given, even if it is apparent, is treasure." Ibn Adi said: In it is Suwayd and others who narrate it as a stopped narration, and the stopped narration was narrated by Abdul Razzaq from Ubaydullah al-‘Umari as a stopped narration, and al-Shafi'i from Ibn Uyayna from Ibn Ajlan from Nafi in a similar manner. And in the chapter from Umm Salamah, she said: "I came to wear ornaments of gold and said, O Messenger of Allah, is it treasure? He said: What has reached the point of being given its zakat is not treasure." Reported by Abu Dawood and al-Hakim.] And from Umar, may Allah be pleased with him, that a man asked him about a piece of land he sold, so he said: Safeguard your wealth that you took, dig it under your wife's bed. He said: Is it not treasure? He said: What has been given its zakat is not treasure. [Reported by Abdul Razzaq through the chain of Bishr ibn Sa'id that a man sold a man a garden or wealth for a great amount, so Umar ibn al-Khattab, may Allah be pleased with him, said to him: This is a good place for this wealth - the hadith. It was narrated by Ibn Abi Shaybah through another chain from Sa'id ibn Abi Sa'id that Umar asked a man - and he mentioned it.] And from Umar, may Allah be pleased with him: Everything for which its zakat has been given is not treasure, even if it is under seven earths, and what has not been given its zakat is what Allah, the Exalted, mentioned, even if it is on the surface of the earth. [The discussion on this has preceded.] If you say: What do you do with what was narrated by Salim ibn al-Ja'd, may Allah be pleased with him, that when it was revealed, the Messenger of Allah, blessings and peace be upon him, said: "Woe to gold, woe to silver," he said it three times. They said to him: What wealth should we take? He said: "A remembering tongue, a humble heart, and a wife who helps one of you in his religion." [Thus it was mentioned as a disconnected narration, and it is well-known from the narration of Salim ibn Thawban. It was reported by al-Tabari and al-Tabarani in al-Awsat through the chain of Muthal ibn Ismail from al-Thawri from al-Amash and Mansur and Amr ibn Murrah from Salim ibn Abi al-Ja'd from Thawban with this. It was narrated by al-Tirmidhi and Ahmad in al-Zuhd from the narration of Isra'il from Mansur and extended with it, and it does not contain "woe to gold, woe to silver," but it contains: Some of his companions said: "If we knew which wealth is best, we would take it." Al-Bukhari and others said: Salim did not hear from Thawban. It was narrated by Ibn Majah and Ahmad and Abu Nu'aym in al-Hilyah from the narration of Abdullah ibn Amr ibn Murrah from his father from Salim from Thawban. It was narrated by Ibn Majah and Ahmad and Abu Nu'aym in al-Hilyah from the narration of Abdullah ibn Amr ibn Murrah from his father from Salim from Thawban that he said: When it was revealed, they said: So which wealth should we take? Umar said: I will inform you of that, so he mounted his camel and caught up with the Prophet, blessings and peace be upon him, while I was following him.

O Messenger of Allah, which wealth should we take? - The hadith. And in this regard, from Ali, narrated by Abdul Razzaq from Al-Thawri from Abu Husayn from Abu Al-Duha from Ja'dah bin Subrah from him. And from Buraidah, narrated by Ibn Mardawayh from the narration of Al-Hakam bin Dhahir from Al-Aqamah bin Marthad from Sulayman bin Buraidah from his father. And from some of the companions, narrated by Ahmad from the narration of Sa'id from Salim bin Atiyyah from Abdullah bin Atiyyah from Abdullah bin Abi Al-Hudhail, my companion told me that the Messenger of Allah, blessings and peace be upon him, said, 'Cursed be gold, cursed be silver.' My companion told me that he went with Umar, and he said: O Messenger of Allah. He mentioned something similar. And by his saying, blessings and peace be upon him, 'Whoever leaves behind yellow or white will be branded with it.' This was narrated by Al-Bukhari in history, Al-Tabari, and Ibn Mardawayh from the path of Abdullah bin Abdul Wahid Al-Thaqafi from Abu Al-Najib Al-Shami. 'The sandal of Abu Hurairah was made of silver, and Abu Dharr forbade him from it, saying: The Messenger of Allah, blessings and peace be upon him, said: Whoever leaves behind yellow or white will be branded with it.' And in this regard, from Abu Umamah, narrated by Al-Tabarani with the wording, 'There is no servant who dies leaving behind yellow or white except that he will be branded with it.' And from Thawban, narrated by Ibn Mardawayh and Al-Tabarani in the Musnad of the Syrians from the narration of Arta' bin Al-Mundhir from Ibn Amer from him, with the wording, 'There is no one who leaves behind yellow or white of gold or silver except that it will be made into plates and he will be branded with it.' A man died and a dinar was found in his waistcloth, and the Messenger of Allah, blessings and peace be upon him, said, 'One branding.' Another man died and two dinars were found in his waistcloth, and he said, 'Two brandings.' This was narrated by Ahmad, Ibn Abi Shaybah, Abu Ya'la, Al-Tabarani, and Al-Tabari from the path of Shaher bin Hushab from Abu Umamah, with the wording narrated in both instances. And Ibn Hibban narrated it in his Sahih from the hadith of Ibn Mas'ud in the second part. I said: This was before the obligation of zakat. But after the obligation of zakat, Allah is more just and generous than to gather His servant's wealth from what He has permitted him, and then impose upon him what He has made obligatory, and then punish him. Indeed, many of the companions, like Abdul Rahman bin Awf, Talhah bin Ubaydullah, and Ubaydullah, may Allah be pleased with them, used to acquire wealth and manage it, and no one criticized them from those who turned away from acquisition, because turning away is a choice for what is better, otherwise it falls into piety and asceticism in this world. Acquisition is permissible and expansive, and its owner is not blamed. Everything has a limit. And what was narrated from Ali, may Allah be pleased with him: Four thousand and below is expenditure, and anything above it is treasure. This was narrated by Abdul Razzaq and Al-Tabari with the previous chain from Ali, may Allah be pleased with him, before it with two hadiths. This is a statement about what is better. If you say: Why was it said, 'And they do not spend it,' when two things were mentioned? I say: It refers to the meaning rather than the wording: because each of them is a sufficient statement and a large number of dinars and dirhams. It is like His saying, 'And if two groups of the believers fight.' And it was said: It refers to treasures. And it was said: To wealth. And it was said: Its meaning is 'and they do not spend it' and gold, as the meaning of His saying: 'For indeed, I am a chooser in it, a stranger.'

And likewise the two. If you say: Why were they specifically mentioned among all other forms of wealth? I say: Because they are the currency of trade and the prices of things. No one hoards them except one who has more than his needs, and one who has much of them until he hoards them does not lack other types of wealth. Therefore, mentioning their hoarding is an indication of what is besides them. If you say: What is the meaning of the saying يُحْمى عَلَيْها? Why not say: تحمى, from your saying: حمى الميسم? [Maqmud said: