Section V, Part 20: One-Fifth (Humus) Share and the Places Where the Shares of the Prophet's Relatives are to be Spent
Jabir ibn Mu'tim (may Allah be pleased with him) narrated:
That he and 'Uthman ibn Affan approached the Messenger of Allah, having discussed the share that the Messenger of Allah had set aside from the dates and distributed it among the Banu Hashim and the Banu al-Muttalib.
Jabir continued: I said, "O Messenger of Allah! You gave a share to our brothers, the Banu al-Muttalib, but you did not give anything to us. Yet our kinship to you is equal to theirs."
The Messenger of Allah (peace and blessings be upon him) replied, “Indeed, the Banu Hashim and the Banu al-Muttalib are one and the same.”
Jabir said: "In that distribution, the Banu Hashim and the Banu al-Muttalib were given a share, but not the Banu Abdushams and the Banu Nawfal."
The narrator said: Abu Bakr (may Allah be pleased with him) would distribute in accordance with the manner the Messenger of Allah (peace and blessings be upon him) distributed. Except that Abu Bakr (may Allah be pleased with him) would not give to the relatives of the Messenger of Allah (peace and blessings be upon him) as the Messenger of Allah (peace and blessings be upon him) had given them. 'Umar (may Allah be pleased with him), and after him 'Uthman (may Allah be pleased with him), would give a share to the relatives of the Messenger of Allah (peace and blessings be upon him). [637]
COMMENTARY:
The Banu Hashim, the Banu Abdushams, the Banu Nawfal, and the Banu al-Muttalib all trace their lineage back to 'Abduman. Therefore, Jabir ibn Mu'tim addressed the Banu al-Muttalib as our brothers.
It is related from Jubayr ibn Mut’im (may Allah be pleased with him) that:
The Messenger of Allah (peace and blessings be upon him) did not give anything to the Banu ‘Abdu Shams and the Banu Nawfal, just as He gave to the Banu Hashim and the Banu Muttalib of the people of Hums. Abu Bakr (may Allah be pleased with him) distributed [wealth] in the same manner as the Messenger of Allah (peace and blessings be upon him) had distributed it. However, he did not allocate shares for the relatives of the Messenger of Allah (peace and blessings be upon him), just as the Messenger of Allah (peace and blessings be upon him) had done. Umar ibn al-Khattab (may Allah be pleased with him) and those who succeeded him [as caliphs] began to allocate shares [for relatives].
Rasûlullah sallallahu aleyhi ve sellem şöyle buyurdu: “Dikkatli olunuz, hepiniz çobansınız ve hepiniz yaptığınızdan mesulsünüz. İnsanlar üzerine emir olan kimse onların çobanı durumundadır, o onlardan mesuldür. Erkek ev halkı üzerine çobandır. O da onlardan mesuldür. Kadın, kocasının evine ve çocuklarına çobandır. O da onlardan mesuldür. Köle efendisinin malı üzerine çobandır. O da ondan mesuldür. Hepiniz çoban durumundasınız, hepiniz idareye memur olduğundan mesulsünüz.” [618]
Rasûlullah sallallahu aleyhi ve sellem bana şöyle dedi: “Ya Abdurrahman bin Sümüre, yöneticilik isteme, bu sana sen istediğinden dolayı verilirse onunla baş başa bırakılırsın, eğer yöneticilik sana istemeden verilirse bu işte (Allah tarafından) yardım olunursun.” [619]
Rasûlullah sallallahu aleyhi ve sellem de vefat edinceye kadar bu iki kimseden hiçbir görevde yararlanmak istemedi. [620]
“Hakkıyla zekat tahsildarlığı yapan kimse evine dönene kadar (sevapta) Allah yolunda gazaya çıkan kimse gibidir.” [621]
İbn-i Ömer; Allah’a yemin ederim ki babam Rasûlullah sallallahu aleyhi ve sellem ve Ebû Bekir’den başkasını anmadı ve anladım ki o, Rasûlullah sallallahu aleyhi ve sellem’i kimseye denk tutmayacak ve yerine halife tayin etmeyecektir, dedi. [622]
Rasûlullah sallallahu aleyhi ve sellem, katiyen hiçbir kadının eline elini sürmemiştir. Ancak her bir kadından biatı sözle aldı. Bir kadından biat alır da kadın da biat etti mi, “Git ben senin biatını kabul ettim,” derdi. [623]
Rasûlullah sallallahu aleyhi ve sellem, “O küçüktür,” buyurdu. Ve (çocuk olan) İbn-i Hişam’ın başını (eliyle) mesh etti. [624]
Ömer radıyallahu anh beni zekât memuru tayin etmişti. Vazifemi bitirdiğim vakit bana ücret verilmesini emretti. Ben Allah için vazife gördüm (karşılık almak için değil) dedim. Ömer: Sana verileni al. Ben Rasûlullah sallallahu aleyhi ve sellem’in sağlığında zekat tahsildarlığı yaptım, bana vazifem karşılığında ücret verdi, dedi. [625]
“Bu tahsildarın tutumu nedir, onu biz göreve gönderiyoruz geliyor şu sizin,
He said, “This was gifted to me.” Beware! Let him reside with his mother or father and see if anything is gifted to him? Or not? (From now on) let none of you come with anything from a gift. Whoever takes anything from the charity funds unjustly, he will bring it (on the Day of Resurrection) upon his shoulder. If it is a camel, its braying; if an ox, its bellowing; if sheep, a mournful bleating. Then the Messenger of Allah raised both his hands so much that we saw the whiteness of his armpits, and he said, “O Allah, have I conveyed [the message]?” [626]
The narrator Abu Maryam said: Upon this, Mu’awiyah appointed a man to listen to and ascertain the needs of the people. [627]
The Messenger of Allah (peace be upon him) said: "I am closer to the believers than their relatives. Whoever leaves behind wealth, it belongs to his heirs. And whoever leaves behind a debt and children, caring for them is incumbent upon me, and paying off the debt is upon me.” [628]
The Messenger of Allah (peace be upon him) said: "Whoever leaves behind wealth, it belongs to his heirs. And whoever leaves behind a debt, it belongs to us.” [629]
Ibn Umar was presented to the Messenger of Allah (peace be upon him) during the battle of Uhud when he was fourteen years old, and he was not permitted. He was presented during the battle of the Trench when he was fifteen years old, and permission was given to him (to be enrolled among the warriors). [630]
I heard the Messenger of Allah (peace be upon him) say: “Indeed, Allah has put truthfulness in Omar’s tongue. Omar speaks with that truth.” [631]
Abu Dawud said: The venerable Abbas and Ali requested from Omar that the property be divided between them equally. Otherwise, they were not ignorant of the Messenger of Allah (peace be upon him)’s saying, “We are not bequeathed; what we leave behind is charity.” They desired nothing but truth and righteousness. Then Omar said, "I will not introduce the name of division into the Prophet’s property; I will leave it as the Prophet left it." [632]
Ibn ‘Abud said: (It was) for Ata and for weapons. [633]
Abu Bakr (may Allah be pleased with him) said: The Messenger of Allah (peace be upon him) said: “We are not bequeathed; what we leave behind is charity. Except that the family of Muhammad (peace be upon him) may partake of it and benefit from it.” By Allah, I will not change anything of the charitable funds in the Prophet’s lifetime from its existing condition. I will do it as the Messenger of Allah (peace be upon him) did." Upon this, Abu Bakr (may Allah be pleased with him) refrained from giving those funds to Fatima (may Allah be pleased with her). [634]
The Messenger of Allah (peace be upon him) said: "I will not leave even a single dirham for my heirs; the sustenance of my wives and the salary of my servant are from the surplus of charity.” [635]
When the Messenger of Allah (peace be upon him) passed away, they wanted to send Osman bin Affan (may Allah be pleased with him) to Abu Bakr (may Allah be pleased with him) to request their one-eighth share of inheritance. A’isha (may Allah be pleased with her) said to them, “Did not the Messenger of Allah (peace be upon him) say, ‘We are not bequeathed; our property is charity?’” [636]
The narrator said: Abu Bakr (may Allah be pleased with him) would do it according to how the Messenger of Allah (peace be upon him) divided one-eighth. However, Abu Bakr (may Allah be pleased with him) would not give to the Prophet’s relatives as the Messenger of Allah (peace be upon him) gave them. Omar (may Allah be pleased with him), and after him Osman (may Allah be pleased with him), would give a share to the Prophet’s relatives. [637]
A narration from his father, from his grandfather regarding divorce is present. A narration from Zubeir bin Hisham is also present. Ibn Hibban mentioned him among the reliable narrators. (Tahdhib al-Tahdib, vol. 5, p. 325)
He was a freed slave of Nafi’ ibn Abdulhasr. He resided in Kufa. During the caliphate of Ali, he appointed him as governor of Khurasan. He was a man who encompassed the knowledge of the Quran and jurisprudence. Omar said about him: “Abd al-Rahman bin Abza is among those whom Allah has elevated through the Quran.” [638]
He narrated 12 hadiths from the Messenger of Allah (peace be upon him). He is one of the companions. He narrated that the Prophet’s father possessed a suit of armor as an amanah (trust). Ibn Hibban mentioned him once among the companions and once among the reliable tabi'in. (Tahdhib al-Tahdib, vol. 6, p. 199)
He is from the Juzzam tribe. It is said that he is one of the companions. He narrated a hadith from the Messenger of Allah (peace be upon him) regarding the fever of Medina. He was narrated by Dawud bin Husayn, Abdullah bin Abu Sufyan and others. (Tahdhib al-Tahdib, vol. 7, p. 168)
He is the brother of Abu Zer’s mother. He was among the first to embrace Islam in Mecca. He returned to his people, then emigrated to Medina. Even before becoming Muslim, he avoided worshipping idols. He descended to Sham, then to Hums, and died in Hums. He passed away during the latter days of the caliphate of Osman. He narrated from the Messenger of Allah (peace be upon him). (Tahdhib al-Tahdib, vol. 8, p. 69)
He is from Basra. His father is Hakim bin Muawiyah, and his father’s father is Muawiyah bin Hayda, who is among the companions. (Al-Istiaab, vol. 3, p. 1415)
His kunyah is Abu Amr, his given name is Adiy. He is known as Abu al-Baddah. He is a trustworthy person. Some say that he is a companion. He was a loyalist of the Ansar. He is originally from the Khuza tribe and later became one of the Ansar.
Okay, I understand. Please provide the Arabic text you want me to translate. I will return ONLY the English translation, adhering to a faithful rendering of the original meaning.
I am ready when you are.
He was from Medina and belonged to the Banu Aus tribe. He transmitted hadith from the Messenger of Allah, peace and blessings be upon him. His grandson, Ja'far ibn Abdullah, transmits from him. (Tahdhib al-Tahdhib, vol. 3, p. 231)
He was among the companions. He settled in Egypt. The Caliph Mu’awiya appointed him to Tripoli in the year 46 AH. He participated in the African campaigns. He transmitted hadith from the Messenger of Allah, peace and blessings be upon him. He died in Berka in the year 56 while serving as governor of Berka. (Tahdhib al-Tahdhib, vol. 3, p. 299)
His *kunya* is Abu Surayyah. He settled in Medina and later moved to Marwa during his old age. He is the son of Rebia ibn Sabira. His son transmitted hadith from him. Specifically, he transmitted from his father, Sabira, that temporary marriage was initially permitted but then abolished. (Al-Ishtiyaq, vol. 2, p. 579)
He was among the companions. He transmitted hadith from the Messenger of Allah, peace and blessings be upon him. He settled in Basra and died there at the age of one hundred years during the event of the Well (battle of Jamal). (Tahdhib al-Tahdhib, vol. 4, p. 137)
He was born in the year 47 of the Hijrah and died in the year 121. He witnessed companions, particularly Jundub ibn Abdullah Abu Khuayfa, and transmitted from them as well. Due to fear of a fitna in Kufa, he went to Yamama and resided there. (Tahdhib al-Tahdhib, vol. 4, p. 157)
He was among the followers. He met with the companions of the Ansar and Muhajirun. He transmitted from Abu Hurayra, Suhayb, and Sa’d ibn Abi Waqqas. Ya'la ibn Hakim transmits from him. He is a reliable companion. Ibn Hibban mentioned him among the trustworthy narrators. Abu Hatim said, "He is not well-known but he is reliable." (Al-Manhal Takmila, vol. 2, p. 246)
It is disputed whether he was among the companions. It is related that he reached the Messenger of Allah, peace and blessings be upon him, but it is more established that he entered the class of the followers by witnessing the companions. He transmits from Abdullah ibn Zubayr, Awf ibn Malik, Mikdat ibn al-Aswad, Mikdat ibn Ma’d, Karib, and Abu Hurayra. Nasa'i mentioned him among the trustworthy narrators. According to Ibn Sa’d’s record, he died in the year 130 of the Hijrah. (Tahdhib al-Tahdhib, vol. 4, p. 166)
He was among the companions and transmitted hadith from the Messenger of Allah, peace and blessings be upon him. Ziyad ibn Haka and Ali ibn Akmar transmit from him. (Tahdhib, vol. 1, p. 219)
He was from Kufa and a follower. He is trustworthy. He died in Kufa during the governorship of Khalid ibn Abdullah. He transmits from Ibn Abbas, Ibn Umar, and others. Ishaq ibn Abu Khalid and others transmit from him. (Tahdhib al-Tahdhib, vol. 11, p. 111)
He was among the companions and transmitted hadith from the Messenger of Allah, peace and blessings be upon him. Amr ibn Abdullah ibn Safwan ibn Umayya al-Jamahi transmits from him. Bukhari also records that he saw the Messenger of Allah, peace and blessings be upon him. (Tahdhib, vol. 11, p. 337)
He was a follower and lived in Basra. He died after the ninetieth year. He transmits from Ibn Umar and Bara’ ibn Aazib. (Tahdhib al-Tahdhib, vol. 11, p. 436)
Yahya ibn Ma'in mentioned him among the followers. Ibn Hibban listed him among the trustworthy narrators. He transmits from his father, Fayruz. Urwa ibn Gaziyya and Kasir as-Sanani transmit from him. (Tahdhib al-Tahdhib, vol. 4, p. 449)