Tirmidhi

Benefits and Issues:
If the Imam of the Muslims or the Caliph grants a portion of unowned, uncultivated land to someone, then the right to cultivate that land belongs to that person more than to others. Another meaning taken from this is that a portion of land may be granted to someone for a specific period so that he may benefit from its income. According to Imam Shafi'i, only barren land may be given to someone. (Fath al-Bari, Kitab al-Musaqat, Bab al-Qata'i, 5/60) This is, in a way, a program of settlement, in which preference is given to those who have rendered particular services. Just as the Ansar should have been given the land of Bahrain by the Messenger of Allah (sallallahu alayhi wa sallam), the Ansar said that if an equal portion of land is also given to their brothers, the Muhajirun, then they would accept the portions of Bahrain. Upon seeing this spirit of altruism, the Messenger of Allah (sallallahu alayhi wa sallam) said: "A time will come when you will see people giving preference to themselves over others, so be patient until you meet me at the Hawd (the Pond)." (Sahih al-Bukhari, Kitab al-Musaqat, Bab al-Qata'i, Hadith 2376) (Atharah) means choosing for oneself, and (Ithar) means choosing for others.

Sometimes, a portion of land was granted to a deserving person. Further examples of this will appear in the upcoming ahadith of Sunan Abu Dawud. This is different from the later feudal system, in which good and cultivated land was given to people in order to buy their loyalty, and along with the estates, the people living in those areas were also made the property and slaves of the feudal lords. In Islam, there is no concept of granting estates for the purpose of raising armies through their income and presenting them to the king or others upon request, because the Islamic army is fundamentally organized for the fulfillment of the obligation of jihad.

However, lands acquired as spoils (ghanā'im) may be distributed after extracting the khums (one-fifth). This does not give rise to a feudal system, because these lands are divided among everyone and consist of small portions. In this distribution, the commander-in-chief and all soldiers are equal. There is no provision for granting large estates to any commander in return for his services. In the Umayyad monarchy, estates began to be granted. Hazrat Umar ibn Abd al-Aziz (radi Allahu anhu) annulled all such estates, including his own ancestral estate. Later, this corruption started again, but rulers who acted upon Islamic rulings remained distant from it. Among such rulers is also the name of Sultan Salah al-Din al-Ayyubi, who, due to subsisting on a mere modest salary, was always in debt.

Takhrij:
«أخرجه أبوداود، الخراج، باب في إقطاع الأرضين، حديث:3058، والترمذي، الأحكام، حديث:1381، وابن حبان(الإحسان):9 /166، 167.»©Explanation:
Narrator of the hadith: «حضرت علقمہ بن وائل بن حجر کندی حضرمی کوفی رحمہ اللہ » is a truthful (saduq) narrator.
Ibn Hibban has declared him reliable (thiqah).
He narrates from his father, Hazrat Wa'il and Hazrat Mughirah bin Shu'bah (radi Allahu anhuma).