Nasai

(1) The relevance of the hadith to the chapter is absolutely clear, as it discusses the issue of the distribution of the spoils of war (mal-e-fay’).

(2) This hadith also establishes the ruling that knowledge can be acquired through correspondence, as Najdah Haruri wrote a letter to Abdullah ibn Abbas radi Allahu anhu to inquire about certain issues. In Sahih Muslim, it is explicitly mentioned that he sought answers to five questions. See: (Sahih Muslim, Kitab al-Jihad, Chapter: Women who participate in battle are given a share but not a fixed portion..., Hadith: 1812)

(3) From the aforementioned hadith, it is also understood that when there is a benefit or a risk of some kind of corruption, a scholar should issue a fatwa even to the people of innovation (ahl al-bid‘ah), as Abdullah ibn Abbas radi Allahu anhu sent a written response to Najdah Haruri.

(4) “Haruri” is an attribution to the town of “Harura.” The first gathering of the Khawarij took place there. Due to this attribution, every Kharijite is called Haruri, even if he does not belong to the town of Harura. In this regard, see: Hadith: 8, 7, 4107.

(5) “The share of relatives”: In the Noble Qur’an, besides the spoils of war, the “relatives” are mentioned among the recipients of the khums (one-fifth). There is a difference of opinion regarding its specification. The well-known view is that by “relatives” are meant the relatives of the Messenger of Allah sallallahu alayhi wa sallam, as Abdullah ibn Abbas radi Allahu anhu stated. According to Imam Shafi‘i and most other scholars, the relatives referred to are Banu Hashim and Banu Muttalib. Another opinion is that the relatives of the ruler of the time are intended. The Messenger of Allah sallallahu alayhi wa sallam was also the ruler in his time; thus, his relatives were the recipients. This does not mean that from his passing until the Day of Judgment, the family of the Messenger (Aal al-Rasul) will always be recipients of the khums. This view is reasonable, but it can be said that since zakat is forbidden for the family of the Messenger, even if they are poor, therefore, in place of zakat, their share was fixed in the khums. However, in this case, only those members of the family of the Messenger who are eligible for zakat would be recipients of the khums, not the general Ahl al-Bayt. It appears that this was the position of Umar radi Allahu ta‘ala anhu, as is evident from the wording of the above narration, and this seems to be the correct view. As for the ruler of the time and his relatives, they are not entitled to any share; rather, according to current custom, an appropriate salary should be fixed for the ruler of the time, as was done in the era of the Rightly Guided Caliphs. He will spend this salary himself and may also give to his relatives from it, just as there is general give-and-take among relatives. They have no special status.

(6) “Considered it less than their due”: Abdullah ibn Abbas radi Allahu anhu and other members of the Ahl al-Bayt believed that they had a special right in the public treasury (bayt al-mal). According to some, it was the entire khums, and according to others, it was a fifth of the khums (khums refers to the one-fifth of the spoils of war that is collected in the public treasury). However, Umar radi Allahu ta‘ala anhu was of the opinion that the poor and needy among the Ahl al-Bayt could take from the public treasury according to their needs instead of zakat. No fixed share is designated for the Ahl al-Bayt, but the ruler may grant gifts to the Ahl al-Bayt just as he does to ordinary citizens, and he may even give them more because of their elevated status. For example, Umar radi Allahu ta‘ala anhu temporarily placed the land of the Prophet’s charity (sadaqat al-nabi sallallahu alayhi wa sallam) under the supervision of Abbas and Ali radi Allahu ta‘ala anhum so that they could fulfill their own and other Ahl al-Bayt’s needs from its income. The remaining income would go to the public treasury, and the land would remain the property of the government.

(7) Nowadays, this issue has been resolved automatically: neither spoils of war are received, nor does the situation of khums arise. Only the public treasury (bayt al-mal), i.e., the state treasury, remains, from which the needs of the needy and poor are to be fulfilled, whether they are from the Ahl al-Bayt or from the general Muslims. This was the opinion of Umar radi Allahu ta‘ala anhu, and this is correct. Radi Allahu anhu wa ardahu.