Nasai

Hadith Commentary:
1.
Abd Manaf had four sons who became famous by the names of Hashim, Muttalib, Abd Shams, and Nawfal. These four brothers were the leaders of their people after their father and managed the affairs of the Quraysh. For the promotion of their trade, they had secured protection from the kings of other countries. Thus, Hashim had obtained permission for trade from the kings of Syria and Rome, Muttalib from Himyar, Abd Shams from Abyssinia, and Nawfal from Iran.

2.
Banu Muttalib remained associated with Banu Hashim during both the pre-Islamic era and the era of Islam, and they were at the forefront in their sympathy for the Messenger of Allah (sallallahu alayhi wa sallam). Therefore, when the Quraysh prepared the document of boycott, Banu Hashim and Banu Muttalib were specifically mentioned in it, while Banu Shams and Banu Nawfal were excluded from this boycott. That is, in the valley of Abu Talib, only Banu Hashim and Banu Muttalib were besieged. Although Banu Shams and Nawfal are descendants of the uncles of the Messenger of Allah’s (sallallahu alayhi wa sallam) forefather, they never supported him on any occasion; rather, they fought against him and incited other tribes to fight as well. In contrast, there was great affection between Hashim and Muttalib, the effect of which was also present in their descendants. Due to their mutual affection in both the pre-Islamic and Islamic eras, the Messenger of Allah (sallallahu alayhi wa sallam) considered them as one entity (a single thing).

3.
Imam Bukhari (rahimahullah) has drawn attention to this narration from Ibn Ishaq, that if this division had been on the basis of kinship, then Banu Hashim and Banu Shams were equal; on this basis, Banu Shams should certainly have received a share. But this grant was for some other reason, and kinship was not considered in it. It should be noted that Hashim, Muttalib, Abd Shams, and Nawfal had the same father but different mothers, because Nawfal was from the womb of Waqidah bint ‘Adi, and the other three’s mother was Atikah bint Murrah. The father of all four was “Manaf.” ‘Uthman (radi Allahu anhu) was from the descendants of Abd Shams, and Jubayr (rahimahullah) was related to Nawfal. The Messenger of Allah (sallallahu alayhi wa sallam) gave the khums (one-fifth) of Khaybar to Banu Muttalib and Banu Hashim because they always supported him, and due to this sympathy, they suffered great harm from their own relatives (the Quraysh). Banu Shams and Banu Nawfal were given nothing because they had opposed the Messenger of Allah (sallallahu alayhi wa sallam) on every occasion and were always striving to harm the people of Islam.

Hadith Commentary:

Because Abd Manaf had four sons: Hashim, Muttalib, Abd Shams, and Nawfal. Among the descendants of Hashim was the Messenger of Allah (sallallahu alayhi wa sallam), and among the descendants of Nawfal was Jubayr ibn Mut'im (radi Allahu anhu), and among the descendants of Abd Shams was Uthman al-Ghani (radi Allahu anhu).

Hadith Commentary:
Abd Manaf had four sons: Muttalib, Hashim, Abd Shams, and Naufal.
From the descendants of Hashim were the Messenger of Allah (sallallahu alayhi wa sallam) and Ali (radi Allahu anhu), while Uthman (radi Allahu anhu) was from Abd Shams, and Jubayr ibn Mut'im (radi Allahu anhu) was from Banu Naufal.
The Messenger of Allah (sallallahu alayhi wa sallam) gave the share of the relatives (dhawi al-qurba) from the khums of Khaybar to Banu Muttalib, but did not give anything to the descendants of Abd Shams or Naufal.
At this, Uthman (radi Allahu anhu) and Jubayr (radi Allahu anhu) objected, saying: "Just as Banu Muttalib are your close relatives, so too are Banu Abd Shams and Banu Naufal, for all of them are united in Abd Manaf."
The Messenger of Allah (sallallahu alayhi wa sallam) replied that in the times of ignorance (jahiliyyah) and in Islam, Banu Muttalib and Banu Hashim were as one; when any calamity befell them, they would support one another. Thus, at the valley of Kinanah, Banu Muttalib went and stayed with Banu Hashim, while Abd Shams and Naufal abandoned them. Therefore, the share that Banu Muttalib received was due to their support and assistance to Banu Hashim, and since Banu Abd Shams and Banu Naufal did not support them, they were not given any share. Thus, your objection is not valid.
And Allah knows best.

Benefits and Issues:
➊
The last part of this narration (“And Abu Bakr radi Allahu anhu used to distribute among you in the same manner...”) is part of the statement of Jabir radi Allahu anhu. However, Hafiz Ibn Hajar says that this is actually the statement of Imam Zuhri, which was mistakenly included with the statement of Jabir radi Allahu anhu. Perhaps for this reason, Imam Bukhari did not mention this part in his Sahih. (Fath al-Bari, Book of the Obligation of Khums, Chapter: And from the evidence that the khums is for the Imam) From the wording of Fath al-Bari, it is also evident that the copy of Abu Dawud that Hafiz Ibn Hajar had before him did not contain the words in between (“ma kana al-nabiyyu sallallahu alayhi wa sallam yu‘tiihim”—as much as the Prophet sallallahu alayhi wa sallam used to give them). However, Hafiz Ibn Hajar says that Zayla‘i has clarified that this last part is interpolated, and he has narrated it in more detail with the chain of Yunus from Layth. (Fath al-Bari also) Without the words (“ma kana al-nabiy...etc.”), the meaning of Imam Zuhri’s statement becomes that Abu Bakr radi Allahu anhu did not give any share of the khums to the relatives (dhawi al-qurba). With this part, the original meaning becomes that the relatives (dhawi al-qurba) were not given collectively as much as the Messenger of Allah sallallahu alayhi wa sallam used to give them. (This matter also becomes clear from the next hadith.) The reason for this also becomes apparent from other ahadith. In Sunan al-Nasa’i, it is clarified regarding ‘Umar radi Allahu anhu (and before him, Abu Bakr radi Allahu anhu himself, according to the Messenger of Allah sallallahu alayhi wa sallam) that, in their view, the expenditures from this portion of the khums included the marriage of widows, the care of those with large families, and the payment of debts of the indebted among the relatives (dhawi al-qurba). (Fath al-Bari, also; Sunan al-Nasa’i, beginning of the Book of Distribution of Fay’) After the Messenger of Allah sallallahu alayhi wa sallam, due to relatively greater prosperity, the total amount spent for these categories among the relatives (dhawi al-qurba) had probably decreased. Therefore, the proportion of the khums spent on the relatives (dhawi al-qurba) became less, and the proportion spent on general widows, orphans, and the deserving became more. There is an indication of this in the following ahadith, and Imam Zuhri has clarified this in his statement.

➋
The term “dhawi al-qurba” mentioned in the noble verse has, according to the Sunnah, been explained as referring to those two clans who were, in all economic and social matters, closely connected with each other.

➌
‘Uthman radi Allahu anhu belonged to the tribe of Banu Abd Shams, and Jabir radi Allahu anhu to Banu Nawfal. These two clans did not have the same practical association with Banu Hashim as existed between Banu Hashim and Banu Muttalib.

Your ancestor Abdul Manaf had four sons: Hashim, Muttalib, Abd Shams, and Naufal. The Messenger of Allah (sallallahu alayhi wa sallam) was from the lineage of Hashim. The descendants of Muttalib, Abd Shams, and Naufal were your paternal cousins. In the Battle of Hunayn, a great amount of war booty was obtained. The amount of its one-fifth (khums) was also very large. From this, you (sallallahu alayhi wa sallam) gave large gifts. Among your relatives, you gave gifts to your own clan, Banu Hashim, and to your paternal cousins, the people of Banu Muttalib, but you did not give anything to Banu Abd Shams and Banu Naufal, even though they were also your paternal cousins. Hazrat Uthman (radi Allahu anhu) was from Banu Abd Shams, and Hazrat Jubayr bin Mut'im was from Banu Naufal. Both of them came to you to clarify the situation and said that Banu Hashim is your family, so it is appropriate to give them a share, but Banu Muttalib and we are equally related to you. Giving to Banu Muttalib and not to us is not understandable. You (sallallahu alayhi wa sallam) said that Banu Hashim and Banu Muttalib are one and the same. This is because, in Makkah Mukarramah, when the Messenger of Allah (sallallahu alayhi wa sallam) was afflicted with trials, Banu Muttalib, along with Banu Hashim, gave you full support, but Banu Abd Shams and Banu Naufal, on the whole, remained aloof from you and did not support you. Therefore, when giving gifts, you included Banu Muttalib with yourself and kept Banu Naufal and Banu Abd Shams separate. And in this matter, you were justified. The purpose of mentioning this hadith here by the Imam (rahimahullah) is to show that the Messenger of Allah (sallallahu alayhi wa sallam) gave to his relatives from the khums. It is thus known that your relatives have a share in the khums. However, the unresolved issue is whether this right of Ahl al-Bayt still remains and whether the entire khums belongs to them. The discussion has already passed. (See, Hadith: 4138)

Benefits and Issues:

➊
The spoils of war (mal-e-ghanīmah) are divided into five parts among the combatants (mujāhidīn).
One part belongs to the public treasury (Bayt al-Māl).
This portion of the public treasury (khums)
is spent on matters of public interest.
From this, a share is also allocated to the relatives of the Messenger of Allah (sallallahu alayhi wa sallam), for whom it is forbidden to take zakat and charity.
Allah the Exalted has said:
﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ﴾ (al-Anfal 8:41)
"Know that whatever spoils you obtain of anything, then a fifth of it is for Allah, and for the Messenger, and for the near relatives, and the orphans, and the needy, and the traveler."

➋
Hashim, Muttalib, Abd Shams, and Naufal were all sons of Abd Manaf.
However, the share of the relatives of the Messenger of Allah (sallallahu alayhi wa sallam) is given only to the descendants of Hashim and Muttalib.
It is upon them that zakat is forbidden.
The descendants of Abd Shams and Naufal are not included in this.

➌
Jubayr ibn Mut'im (radi Allahu anhu) was from the descendants of Naufal, and Uthman (radi Allahu anhu) was from the descendants of Abd Shams.
They did not receive a share from the khums.
The unity of Banu Hashim and Banu Muttalib has been explained in various ways.
The most correct view appears to be that Banu Muttalib supported Banu Hashim even before Islam, and during the siege in the valley of Abu Talib (Shi‘b Abi Talib), they remained with Banu Hashim and endured hardships together.
Whereas Banu Naufal and Banu Abd Shams sided with those who imposed the boycott, and thus were not themselves boycotted. Therefore, in the entitlement to the khums, Banu Hashim and Banu Muttalib were treated equally.
And Allah knows best.

Lexical Explanation 524:
Min khumus Khaybar: In the word "khumus," both the "kha" and "meem" have a dammah (u-sound). Before the distribution of war booty (mal-e-ghanīmah), one-fifth of the total wealth is taken for Allah, His Messenger, the close relatives of the Messenger of Allah sallallahu alayhi wa sallam, orphans, the needy, and travelers; this portion is called "khumus." "Wa nahnu wa hum" here refers to Banu al-Muttalib. "Bimanzilatin wahidah" means that, in terms of kinship with you (sallallahu alayhi wa sallam), they are the same. This is because Uthman radi Allahu anhu belonged to Banu Abd Shams ibn Abd Manaf, and Jubayr radi Allahu anhu belonged to Banu Nawfal ibn Abd Manaf. In this way, both are brothers of Hashim ibn Abd Manaf, just as Muttalib ibn Abd Manaf was. Thus, these three—Abd Shams, Nawfal, and Muttalib—are equal to Hashim in kinship. Therefore, if the descendants of Muttalib are entitled (to a share) on the basis of kinship, then the descendants of Abd Shams and Nawfal are also entitled.

"Innama Banu al-Muttalib wa Banu Hashim shay'un wahid": Banu Muttalib and Banu Hashim are one and the same, because mutual alliance (muwalat) between them has always existed, both in the pre-Islamic era and in the era of Islam, whereas such a relationship did not exist with others. These people (Banu Muttalib) are included in the share given to relatives, unlike others who are not included, even though all are equal in lineage. The author has mentioned this hadith in this chapter to show that Banu Muttalib, like Banu Hashim, are equal partners in the prohibition of receiving zakat, i.e., it is forbidden for both to take zakat.

Benefit 524:
The statement of Jubayr ibn Mut'im and Uthman radi Allahu anhuma, "We and Banu Muttalib are equal," can have two meanings: First, that the loyalty and obedience shown by Banu Muttalib, we also show the same; we are equal in obedience. Second, that in terms of kinship, there is not much difference between us and them; whatever entitlement of kinship they have with you, we have the same. Uthman radi Allahu anhu was from Banu Abd Shams, and Jubayr ibn Mut'im radi Allahu anhu was from the descendants of Nawfal, while the Messenger of Allah sallallahu alayhi wa sallam, Abbas, and Ali radi Allahu anhum were from the descendants of Hashim. Hashim, Muttalib, Nawfal, and Abd Shams were all sons of Abd Manaf. Thus, the relationship of Jubayr, Uthman, Ali radi Allahu anhum, etc., with the Prophet sallallahu alayhi wa sallam is of the same degree. The question of Jubayr and Uthman radi Allahu anhuma also had this meaning. The meaning of the Prophet's sallallahu alayhi wa sallam answer is that, yes, in lineage, Banu Abd Shams and Banu Nawfal are equal to Banu Muttalib, but the mutual alliance (muwalat) of Banu Muttalib with Banu Hashim existed even in the pre-Islamic era, unlike Banu Abd Shams and Banu Nawfal, who did not have such relations with Banu Hashim in the pre-Islamic era. In this respect, Banu Muttalib are closer to me (Banu Hashim). Because of this closeness, they were given a share from the khumus, and zakat is forbidden for them. Banu Abd Shams and Banu Nawfal were not given a share from the khumus, nor is zakat forbidden for them.