َ مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ ﴿۷﴾ لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا وَيَنْصُرُونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ هُمُ الصَّادِقُونَ ﴿۸﴾

﴾7﴿ Maaa afaaa'al laahu 'alaa Rasoolihee min ahlil quraa falillaahi wa lir Rasooli wa lizil qurbaa wal yataamaa walmasaakeeni wabnis sabeeli kai laa yakoona doolatam bainal aghniyaaa'i minkum; wa maaa aataakumur Rasoolu fakhuzoohu wa maa nahaakum 'anhu fantahoo; wattaqul laaha innal laaha shadeedul-'iqaab
﴾8﴿ Lilfuqaraaa'il Muhaaji reenal lazeena ukhrijoo min diyaarihim wa amwaalihim yabtaghoona fadlam minal laahi wa ridwaananw wa yansuroonal laaha wa Rasoolah; ulaaa'ika humus saadiqoon

﴾7﴿ Whatever Allah restores to His Messenger from the people of the towns belongs to Allah, His Messenger, his close relatives, orphans, the needy, and travelers, so that it may not circulate only among the rich among you. And whatever the Messenger gives you, take it, and whatever he forbids you from, abstain from it, and fear Allah. Indeed, Allah is severe in punishment.
﴾8﴿ These (wealth and resources) are for the poor emigrants who were expelled from their homes and their wealth, seeking the bounty of Allah and His pleasure, and supporting Allah and His Messenger. They are the truthful ones

[7] In this verse, the expenditures of fay’ wealth are mentioned, after first excluding those who are not entitled to it and refuting the pre-Islamic custom regarding such wealth.
“From the people of the towns” — refers to the villages of Banū Naḍīr, Fadak, and some parts of Banū Qurayẓah and Khaybar, etc.
“Then for Allah” — this means that ultimate authority and ownership belongs to Allah, and the lām here indicates exclusive control.
“And for the Messenger” — the lām here denotes authority and allocation, meaning the Messenger of Allah (May Allah bless him and give him peace) would use it for his personal needs and for his household, and then distribute the rest.
“And for close relatives” — this lām indicates rightful entitlement and spending. It refers to believing members of Banū Hāshim and Banū Muṭṭalib, even if they are wealthy.
“So that it does not circulate only among the rich among you” — this is a rebuttal of the pre-Islamic practice concerning fay’. In the time of Jāhiliyyah, the leader would take a full fourth of the fay’ or ghanīmah and was referred to as mubāʿ or rabīʿ al-qawm, and he had authority over a third of the rest to give or withhold as he wished — most of it ended up in the hands of the wealthy.
“Whatever the Messenger gives you, take it” — this is a general command encompassing all the Prophet’s commands from both the Qur’an and Sunnah, and it includes fay’ as well. The verse does not say mā amarakum (whatever he commands you) so that it includes every statement, action, and condition established by authentic hadith.
Therefore, whatever the Prophet (May Allah bless him and give him peace) abandoned permanently, we too must abandon — this is also included in mā ātākum.
[9] In this verse, the true recipients of fay’ wealth are mentioned. They are of three categories, and the verse also points to the reasons for their entitlement. It lists five qualities of the Muhājirīn (Emigrants):
1. They were expelled from their homes.
2. They left behind their wealth.
3. They sought the bounty and pleasure of Allah.
4. They supported the religion.
5. “They give victory” — meaning, even after migrating, they did not abandon the call to Islam or striving in Allah’s cause; rather, they continued it.
“They are the truthful” — this shows that migration and supporting the religion of Allah are proofs of the sincerity of faith.