Hadith 3979

(1) The statement: “I am not more entitled to this, etc.”: In “more entitled,” there is an indication that he (may Allah be pleased with him) is not more entitled to it, as the Messenger of Allah (ﷺ) was. The statement: “from the Book of Allah, the Mighty and Majestic” is a state of “our ranks,” meaning derived from it. The exception is likely disconnected, meaning: but we are according to our ranks and stations specified in the Book of Allah, such as His statement: For the poor emigrants (Qur’an 59:8) in the three verses, and His statement: And the first forerunners among the emigrants and the helpers (Qur’an 9:100), and other verses indicating the varying ranks of Muslims. His statement: “and the division of His Messenger (ﷺ)” is conjoined with “Book of Allah,” meaning and from his division, as the Messenger of Allah (ﷺ) used to observe distinctions between the people of Badr, the people of the Pledge of Ridwan, those who witnessed battles, and those with dependents and others, as indicated by his statement: “The man and his seniority,” meaning his precedence in Islam, and “the man and his trials,” meaning his hardship and effort, and “the man and his dependents,” meaning those he supports, and “the man and his need,” meaning according to his need. “The man and his seniority” is an explanation of “except that we are according to our ranks,” etc. Al-Turbishti said: Umar’s opinion (may Allah be pleased with him) was that fay’ is not subject to khums, and it is entirely for the general Muslims, spent on their interests with no preference for one over another in terms of entitlement, but the difference is in preference based on varying ranks and stations. This is either by Allah’s explicit text on their entitlement, such as those mentioned in the verse, especially the emigrants and helpers, for Allah’s statement: And the first forerunners among the emigrants and the helpers (Qur’an 9:100), or by the preference of the Messenger (ﷺ), whether for precedence in Islam, trials, severe need, or many dependents. This is compiled from “Al-Mirqat.”

(١) قوله: ما أنا أحق بهذا إلخ: في (أحق) إشارة إلى أنه رضي الله عنه ليس أحق به، كما كان صلي الله عليه واله وسلم أحق به، قوله:(من كتاب اللّٰهعز وجل) حال من منازلنا أي حاصلة منه، والأظهر أن الاستثناء منقطع أي لكن نحن على منازلنا ومراتبنا المبينة منكتاب الله، كقوله تعالى: (لِلْفُقَرَاءِ ٱلْمُهَٰجِرِينَ) (الحشر: ٨) الآياتِ الثلاث، وقوله سبحانه: (وَٱلسَّبِقُونَ ٱلْأَوَّلُونَمِنَ ٱلْمُهَجِرِينَ وَالْأَنصَارِ) (التوبة: ١٠٠) الآية وغيرهما من الآيات الدالَّة على تفاوت منازل المسلمين، وقوله:(وقسم رسوله صلي الله عليه واله وسلم ) بالجر عطف على كتاب الله، أي ومن قسمه مما كان يسلكه صلي الله عليه واله وسلم من مراعاة التمييز بين أهل بدروأصحاب بيعة الرضوان وذوي المشاهد الذين شهدوا الحرب وبين المعيل وغيره المشار إليه بقوله:(فالرجلوقِدمه) أي سبقه في الإسلام، وقوله:(والرجل وبلاؤه) والمراد مشقته وسعيه، (والرجل وعياله) أي ممن يمونه،(والرجل وحاجته) أي مقدرا حاجته، فالرجل وقدمه على وجه التفسير لقوله (إلا أنا على منازلنا) إلخ. قال التوربشتي: كان رأي عمر رضي الله عنه ، أن الفيء لا يخمس، وأن جملته لعامة المسلمين يصرف في مصالحهم لا مزية لاحد منهم على آخر في أصل الاستحقاق، وإنما التفاوت في التفاضل بحسب اختلافحسب اختلاف المراتب والمنازل، وذلك إما بتنصيص اللّٰه تعالى على استحقاقهم، كالمذكورين في الآية خصوصا،منهم من كان من المهاجرين والأنصار؛ لقوله تعالى: {وَالسَّبِقُونَ ٱلْأَوَلُونَ مِنَ ٱلْمُهَٰجِرِينَ وَٱلْأَنصَارِ)، أو بتقديمالرسول صلي الله عليه واله وسلم و تفضيله إما لسبق إسلامه، وإما بحسب بلائه، وإما لشدة احتياجه وكثرة عياله. التقطته من (المرقاة).