Minhaj as-Sunnah - Ibn Taimiya - (4/213)

Minhaj as-SunnahIbn Taimiya

and the Messenger.” Their ascription (1) to the Messenger is because he is the one who distributes this wealth at Allah’s command; it is not anyone’s property.

His words—may Allah bless him and grant him peace—

“By Allah, I neither give to anyone nor withhold from anyone. I am only a distributor, placing it where I have been commanded,”

indicate that he did not own this wealth; rather, he merely carried out the command of Allah, Mighty and Majestic, concerning it. This is because Allah gave him the choice between being a prophet-king and being a servant-messenger. He chose to be a servant-messenger, which is the higher of the two stations. A king may dispose of wealth as he wishes (2) without incurring sin, whereas a servant-messenger disposes of wealth only as he is commanded. Thus, in everything (3) he does, he worships Allah and obeys Him (4). None of his distributions fall within the category of merely permissible acts for which there is no reward; rather, he is rewarded for all of them.

His words—may Allah bless him and grant him peace—

“Nothing of what Allah has granted you as fay’ is mine except the one-fifth—and the one-fifth is returned to you,”

support (5) this. By saying “is mine,” he meant that its disposal was entrusted to him. Hence, he said, “And the one-fifth is returned to you.”

According to this principle, all the properties of Banū al-Nadīr and Fadak, the one-fifth of Khaybar, and everything else that was in his possession formed part of the wealth (6) of the fay’, which (7) he did not own and which therefore (8) could not be inherited from him. Only what he owned could be inherited from him.

(1) A and B: “so He ascribed it.” (2) A: “For a king disposes of funds as he wishes”; B: “For a prophet-king disposes of funds as he wishes.” (3) A, B, M, S, W, and H: “what.” (4) The words “to Him” are absent from A and B. (5) N and M: “confirms”; A and B: “means.” (6) A: “they form part of the wealth”; B: “it forms part of the wealth.” (7) N, M, and W: “and which.” (8) A and B: “and is not.”

وَالرَّسُولِ) فَالْإِضَافَةُ (١) لِلرَّسُولِ؛ لِأَنَّهُ هُوَ الَّذِي يُقَسِّمُ هَذِهِ الْأَمْوَالَ بِأَمْرِ اللَّهِ، لَيْسَتْ مِلْكًا لِأَحَدٍ. وَقَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " «إِنِّي وَاللَّهِ لَا أُعْطِي أَحَدًا وَلَا أَمْنَعُ أَحَدًا، وَإِنَّمَا أَنَا قَاسِمٌ أَضَعُ حَيْثُ أُمِرْتُ» " يَدُلُّ عَلَى أَنَّهُ لَيْسَ بِمَالِكٍ لِلْأَمْوَالِ، وَإِنَّمَا هُوَ مُنَفِّذٌ لِأَمْرِ اللَّهِ عَزَّ وَجَلَّ فِيهَا، وَذَلِكَ لِأَنَّ اللَّهَ خَيَّرَهُ بَيْنَ أَنْ يَكُونَ مَلِكًا نَبِيًّا وَبَيْنَ أَنْ يَكُونَ عَبْدًا رَسُولًا، فَاخْتَارَ أَنْ يَكُونَ عَبْدًا رَسُولًا، وَهَذَا أَعْلَى الْمَنْزِلَتَيْنِ، فَالْمَلِكُ يَصْرِفُ الْمَالَ فِيمَا أَحَبَّ (٢) وَلَا إِثْمَ عَلَيْهِ، وَالْعَبْدُ الرَّسُولُ لَا يَصْرِفُ الْمَالَ إِلَّا فِيمَا أُمِرَ بِهِ، فَيَكُونُ فِيمَا (٣) يَفْعَلُهُ عِبَادَةُ اللَّهِ وَطَاعَةٌ لَهُ (٤) ، لَيْسَ فِي قَسْمِهِ مَا هُوَ مِنَ الْمُبَاحِ الَّذِي لَا يُثَابُ عَلَيْهِ، بَلْ يُثَابُ عَلَيْهِ كُلِّهِ. وَقَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " «لَيْسَ لِي مِمَّا أَفَاءَ اللَّهُ عَلَيْكُمْ إِلَّا الْخُمُسُ، وَالْخُمُسُ مَرْدُودٌ عَلَيْكُمْ» " يُؤَيِّدُ (٥) ذَلِكَ، فَإِنَّ قَوْلَهُ: " لِي " أَيْ أَمْرُهُ إِلَيَّ، وَلِهَذَا قَالَ: " «وَالْخُمُسُ مَرْدُودٌ عَلَيْكُمْ» " . وَعَلَى هَذَا الْأَصْلِ فَمَا كَانَ بِيَدِهِ مِنْ أَمْوَالِ بَنِي النَّضِيرِ وَفَدَكَ وَخُمُسِ خَيْبَرَ وَغَيْرِ ذَلِكَ، هِيَ كُلُّهَا مِنْ مَالِ (٦) الْفَيْءِ الَّذِي (٧) لَمْ يَكُنْ يَمْلِكُهُ فَلَا (٨) يُورَثُ عَنْهُ، وَإِنَّمَا يُورَثُ عَنْهُ مَا يَمْلِكُهُ.

(١) أ، ب: فَأَضَافَهُ. (٢) أ: فَإِنَّ الْمَلِكَ يَصْرِفُ الْأَمْوَالَ فِيمَا أَحَبَّهُ؛ ب: فَإِنَّ الْمَلِكَ النَّبِيَّ يَصْرِفُ الْأَمْوَالَ فِيمَا أَحَبَّهُ. (٣) أ، ب، م، ص، و، هـ: مَا. (٤) لَهُ: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٥) ن، م: يُؤَكِّدُ؛ أ، ب: يُرِيدُ. (٦) أ: هِيَ مِنْ مَالِ؛ ب: هُوَ مِنْ مَالِ. (٧) ن، م، و: وَالَّذِي. (٨) أ، ب: وَلَا.