Ahadith 2751 – 2754 (below) are repeats. See linked text for related posts.
Volume 4, Book 53, Number 354 :
Narrated by Aslam
‘Umar (radiallaahu `anhu) said, “Were it not for those Muslims who have not come to existence yet, I would have distributed (the land of) every town I conquer among the fighters as the Prophet (sallallaahu `alayhi wasallam) distributed the land of Khaibar.”
Volume 4, Book 53, Number 355 :
Narrated by Abu Musa Al-Ashari (radiallaahu `anhu)
A bedouin asked the Prophet (sallallaahu `alayhi wasallam), “A man may fight for the sake of booty, and another may fight so that he may be mentioned by the people, and a third may fight to show his position (i.e. bravery); which of these regarded as fighting in Allah’s Cause?” The Prophet (sallallaahu `alayhi wasallam) said, “He who fights so that Allah’s Word (i.e. Islam) should be superior, fights for Allah’s Cause.”
Volume 4, Book 53, Number 356 :
Narrated by ‘Abdullah bin Abu Mulaika (radiallaahu `anhu)
Some silken cloaks with golden buttons were presented to the Prophet (sallallaahu `alayhi wasallam). He distributed them amongst his companions and kept one for Makhrama, bin Naufal. Later on Makhrama came along with his son Al-Miswar bin Makhrama (radiallaahu `anhumaa), and stood up at the gate and said (to his son). “Call him (i.e. the Prophet) to me.” The Prophet (sallallaahu `alayhi wasallam) heard his voice, took a silken cloak and brought it to him, placing those golden buttons in front of him saying, “O Abu-al-Miswar! I have kept this aside for you! O Abu-al Miswar! I have kept this aside for you!” Makhrama was a bad-tempered man.
Volume 4, Book 53, Number 357 :
Narrated by Anas bin Malik (radiallaahu `anhu)
People used to give some of their datepalms to the Prophet (sallallaahu `alayhi wasallam) (as a gift), till he conquered Bani Quraiza and Bani An-Nadir, whereupon he started returning their favors.
This hadith talks about Zubair ibn al-Awwam (radiallaahu `anhu), one of the earliest converts to Islam, how he owed a lot of debt to people when he died and how his son, Abdullah ibn az-Zubayr (radiallaahu `anhu), paid it all off within a short period of time by selling Zubair’s highly-valued properties. It’s just an interesting account that kept surprising me.. if millionaires are considered rich today, what would be their rank in society in those days? Yet, the Sahaaba were not afraid to give everything up for Allah, treat the poor and rich, slave and free, dark and fair alike. Is it humility that we’re missing today, or Imaan?
Volume 4, Book 53, Number 358 :
Narrated by ‘Abdullah bin Az-Zubair (radiallaahu `anhu)
When Az-Zubair (radiallaahu `anhu) got up during the battle of Al-Jamal, he called me and I stood up beside him, and he said to me, “O my son! Today one will be killed either as an oppressor or as an oppressed one. I see that I will be killed as an oppressed one. My biggest worry is my debts. Do you think, if we pay the debts, there will be something left for us from our money?” Az-Zubair (radiallaahu `anhu) added, “O my son! Sell our property and pay my debts.” Az-Zubair (radiallaahu `anhu) then willed one-third of his property and willed one-third of that portion to his sons; namely, ‘Abdullah’s sons. He said, “One-third of the one third. If any property is left after the payment of the debts, one-third (of the one-third of what is left) is to be given to your sons.” (Hisham, a sub-narrator added, “Some of the sons of ‘Abdullah were equal in age to the sons of Az-Zubair e.g. Khubaib and ‘Abbas. ‘Abdullah had nine sons and nine daughters at that time.” (The narrator ‘Abdullah added:) My father (Az-Zubair) went on drawing my attention to his debts saying, “If you should fail to pay part of the debts, appeal to my Master to help you.” By Allah! I could not understand what he meant till I asked, “O father! Who is your Master?” He replied, “Allah (is my Master).” By Allah, whenever I had any difficulty regarding his debts, I would say, “Master of Az-Zubair! Pay his debts on his behalf .” and Allah would (help me to) pay it. Az-Zubair was martyred leaving no Dinar or Dirham but two pieces of land, one of which was (called) Al-Ghaba, and eleven houses in Medina, two in Basra, one in Kufa and one in Egypt. In fact, the source of the debt which he owed was, that if somebody brought some money to deposit with him. Az Zubair would say, “No, (i won’t keep it as a trust), but I take it as a debt, for I am afraid it might be lost.” Az-Zubair was never appointed governor or collector of the tax of Kharaj or any other similar thing, but he collected his wealth (from the war booty he gained) during the holy battles he took part in, in the company of the Prophet, Abu Bakr, ‘Umar, and ‘Uthman. (‘Abdullah bin Az-Zubair added:) When I counted his debt, it turned to be two million and two hundred thousand. (The sub-narrator added:) Hakim bin Hizam met Abdullah bin Zubair and asked, “O my nephew! How much is the debt of my brother?” ‘Abdullah kept it as a secret and said, “One hundred thousand,” Hakim said, “By Allah! I don’t think your property will cover it.” On that ‘Abdullah said to him, “What if it is two million and two hundred thousand?” Hakim said, “I don’t think you can pay it; so if you are unable to pay all of it, I will help you.” Az-Zubair had already bought Al-Ghaba for one hundred and seventy thousand. ‘Abdullah sold it for one million and six hundred thousand. Then he called the people saying, “Any person who has any money claim on Az-Zubair should come to us in Al-Ghaba.” There came to him ‘Abdullah bin Ja’far whom Az-Zubair owed four hundred thousand. He said to ‘Abdullah bin Az-Zubair, “If you wish I will forgive you the debt.” ‘Abdullah (bin Az-Zubair) said, “No.” Then Ibn Ja’far said, “If you wish you can defer the payment if you should defer the payment of any debt.” Ibn Az-Zubair said, “No.” ‘Abdullah bin Ja’far said, “Give me a piece of the land.” ‘Abdullah bin AzZubair said (to him), “Yours is the land extending from this place to this place.” So, ‘Abdullah bin Az-Zubair sold some of the property (including the houses) and paid his debt perfectly, retaining four and a half shares from the land (i.e. Al-Ghaba). He then went to Mu’awlya while ‘Amr bin ‘Uthman, Al-Mundhir bin Az-Zubair and Ibn Zam’a were sitting with him. Mu’awiya asked, “At what price have you appraised Al-Ghaba?” He said, “One hundred thousand for each share,” Muawiya asked, “How many shares have been left?” ‘Abdullah replied, “Four and a half shares.” Al-Mundhir bin Az-Zubair said, “I would like to buy one share for one hundred thousand.” ‘Amr bin ‘Uthman said, “I would like to buy one share for one hundred thousand.” Ibn Zam’a said, “I would like to buy one share for one hundred thousand.” Muawiya said, “How much is left now?” ‘Abdullah replied, “One share and a half.” Muawiya said, “I would like to buy it for one hundred and fifty thousand.” ‘Abdullah also sold his part to Muawiya six hundred thousand. When Ibn AzZubair had paid all the debts. Az-Zubair’s sons said to him, “Distribute our inheritance among us.” He said, “No, by Allah, I will not distribute it among you till I announce in four successive Hajj seasons, ‘Would those who have money claims on Az-Zubair come so that we may pay them their debt.” So, he started to announce that in public in every Hajj season, and when four years had elapsed, he distributed the inheritance among the inheritors. Az-Zubair had four wives, and after the one-third of his property was excluded (according to the will), each of his wives received one million and two hundred thousand. So the total amount of his property was fifty million and two hundred thousand.
Read this hadith in Arabic here.
Before anybody gets ideas as to how he acquired all this wealth, it must be noted that he was alive till the Battle of the Camel and he participated in most of the battles fought from Badr till Camel, if not all. Fighters had shares in war booty and wealth was pouring in from all sides after Conquest of Makkah. So it does seem very likely that a fighter of the Muslim army, and a commander at that, would accumulate this much with the passage of time. Even property worth 50 million plus? Yup!
Volume 4, Book 53, Number 347 :
Narrated by Khaula Al-Ansariya (radiallaahu `anhaa)
I heard Allah’s Apostle (sallallaahu `alayhi wasallam) saying, “Some people spend Allah’s Wealth (i.e. Muslim’s wealth) in an unjust manner; such people will be put in the (Hell) Fire on the Day of Resurrection.”
This specifically talks about distribution of war booty, as it’s mentioned in the chapter of Khumus in Bukhari. Those in charge of the wealth must see to the fair distribution among the poor and the weak.
Ibn Al-Jawzi said:
“Injustice necessitates two sins: usurping others’ rights and defying Allaah The Exalted with disobedience. The sin of doing injustice is more evil than other sins because it is usually committed against the weak, who are powerless to fend for themselves. The cause of injustice is the darkness of the heart; a man whose heart is lit with guidance would not commit injustice.”
Further reading: Dire Consequences of Injustice
Volume 4, Book 52, Number 137 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Let the slave of Dinar and Dirham of Qatifa and Khamisa (i.e. money and luxurious clothes) perish for he is pleased if these things are given to him, and if not, he is displeased!”
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, ” Let the slave of Dinar and Dirham, of Qatifa and Khamisa perish as he is pleased if these things are given to him, and if not, he is displeased. Let such a person perish and relapse, and if he is pierced with a thorn, let him not find anyone to take it out for him. Paradise is for him who holds the reins of his horse to strive in Allah’s Cause, with his hair unkempt and feet covered with dust: if he is appointed in the vanguard, he is perfectly satisfied with his post of guarding, and if he is appointed in the rearward, he accepts his post with satisfaction; (he is so simple and unambiguous that) if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted.”
Two kinds of attitudes have been compared in this narration – one is the person who is slave to wealth and luxury, dependent on others, pleased if given and displeased if taken from; and the other is simple, contented with his circumstance and so common that you wouldn’t recognize him in a crowd. His words won’t have much value and his promises won’t mean much to you as his credibility is not established. Of these two, it’s no surprise that the latter is Jannah material. He’s patient and thankful in all situations and doesn’t expect much from this world or the people. He’s the simple one.
Volume 4, Book 52, Number 65 :
Narrated by Abu Musa (radiallaahu `anhu)
A man came to the Prophet (sallallaahu `alayhi wasallam) and asked, “A man fights for war booty; another fights for fame and a third fights for showing off; which of them fights in Allah’s Cause?” The Prophet (sallallaahu `alayhi wasallam) said, “He who fights so that Allah’s Word (i.e. Islam) should be superior, fights in Allah’s Cause.”
The only acceptable intention is that of promoting Allah’s Deen. Wealth and fame are just “side benefits” but one must not seek them out of Jihad.
This is true for other types of Jihad as well. When one struggles in Allah’s Cause in the field of Dawah, education or welfare etc., wealth and fame do follow. While one might not be looking for these things in his efforts, they certainly put one’s sincerity in danger. Shaytan is always at work as we all know. One can never be too careful of the whispers. May Allah protect us all.
Another version of this hadith:
It is recorded in the Two Sahihs that Abu Musa Al-Ash`ari said, “The Messenger of Allah was asked about a man who fights because of courage, or out of rage for his honor, or to show off. Whom among them is in the cause of Allah’ The Prophet said,
«مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ الْعُلْيَا فَهُوَ فِي سَبِيلِ الله»
(He who fights so that Allah’s Word is superior, then he fights in Allah’s cause.)”
Ibn `Abbas commented,
`The Word of Allah’ is La ilaha illallah. [Tafsir Ibn Kathir 9:40]
وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينُ فَارْزُقُوهُم مِّنْهُ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا
“And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of the estate and speak to them words of appropriate kindness.” [4:8]
Volume 4, Book 51, Number 21 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
Some people claim that the order in the above Verse is cancelled, by Allah, it is not cancelled, but the people have stopped acting on it. There are two kinds of guardians (who are in charge of the inheritance): One is that who inherits; such a person should give (of what he inherits to the relatives, the orphans and the needy, etc.), the other is that who does not inherit (e.g. the guardian of the orphans): such a person should speak kindly and say (to those who are present at the time of distribution), “I can not give it to you (as the wealth belongs to the orphans).”
Ibn Kathir comments:
Ath-Thawri said that Ibn Abi Najih narrated from Mujahid that implementing this Ayah, “Is required from those who have anything to inherit, paid from whatever portions their hearts are satisfied with giving away.” Similar explanation was reported from Ibn Mas`ud, Abu Musa, `Abdur-Rahman bin Abi Bakr, Abu Al-`Aliyah, Ash-Sha`bi and Al-Hasan. Ibn Sirin, Sa`id bin Jubayr, Makhul, Ibrahim An-Nakha`i, `Ata’ bin Abi Rabah, Az-Zuhri and Yahya bin Ya`mar said this payment is obligatory. Others say that this refers to the bequeathal at the time of death. And others say that it was abrogated. Al-`Awfi reported that Ibn `Abbas said that this Ayah,
﴿وَإِذَا حَضَرَ الْقِسْمَةَ﴾
(And when are present at the time of division), refers to divisions of inheritance. So, when poor relatives, who are ineligible for inheritance, orphans, and the poor attend the division of the inheritance, which is sometimes substantial, their hearts will feel eager to have a share, seeing each eligible person assuming his share; while they are desperate, yet are not given anything. Allah the Most Kind, Most Compassionate, commands that they should have a share in the inheritance as an act of kindness, charity, compassion and mercy for them.
This directive is addressed to the heirs of the deceased. They are told not to be niggardly towards their relatives whether they be close or distant. Nor should they be niggardly towards either poor and needy members of the family or towards orphans who are present when the inheritance is distributed. Although they are not legally entitled to any share it is seemly for people to act magnanimously and give them something out of their inheritance, and especially to desist from making hurtful remarks.