Gifts and foods through the book explaining the problem of effects of Imam Tahawi

Abstract

A gift in Islam is desirable and it is a prophetic Sunnah. The Messenger of God, may God’s prayers and peace be upon him, used to accept the gift and urge it, and he said: (If you gave me a cubit, I would accept it, and if you were called for me as a shepherd, I would answer).And the gift has a great effect in attracting love, and proving affection, because it is the removal of grudges and the formation of hearts, and it is the evidence of love and the purity of hearts.The Messenger of God accepted it from the followers of other religions and rejected it from the polytheists. How many grudges went because of the gift.As for foods, which are originally permissible except for what is proven by the text prohibiting them, and they were common in Islam with many types of foods, Imam Al-Tahawy mentioned them, including: the food of the banquet that must be attended for the hadeeth, as well as other foods that were prevalent, including the digest, which is the food of funerals, the food of excuses, and the food of circumcision. .... To other foods that were customary during the Jahiliyyah and Islam, some of them are what Islam left as they are, which is the food of the banquet and the wedding food, and there are some foods that Islam left, which are the food of circumcision, excuses, and others. The Messenger of God (PBUH) forbade accepting gifts from his governors over the regions when he used them to collect alms from their regions, and a narration on the authority of the Messenger of God (PBUH) on the authority of Urwa on the authority of his father: “The Messenger of God (PBUH) employed Ibn al-Lutbiyyah, one of the Azdis On the alms of Bani Sulaym, and that the Messenger of God (PBUH) came to him, and when he took account of him, he said: This is for you, and this was given to me, so the Messenger of God (PBUH) said: “Why did you not sit in your father or mother’s house until your gift came to you if you were truthful?” . When comparing this narration with the books of the Prophet’s biography and history, we found that it is in agreement. Al-Waqidi mentioned a narration stating that the Messenger of God (PBUH) when he returned from Al-Ja’rana, he came to Medina on Friday, and stayed for the rest of Dhul-Qa’dah and Dhul-Hijjah. Al-Azdi to Bani Dhibyan and sent a man from Bani Dhibyan, so they came and settled in their districts, then they ordered the gathering of the livestock of Khuza'a to take alms from them.As for the people of the classes, they mentioned that the Messenger of God (PBUH) sent Ibn al-Lutbiyyah al-Azdi ... and commanded his cronies to take forgiveness from them and to wait for the best of their wealth. When the Messenger of God (PBUH) held him accountable, he said: This is for you and this is a gift for me. So the Messenger of God (PBUH) said, and Al-Tahawi sees He said: “There was something in these narrations that indicated that earning through guardianship from gifts and the like is obligatory for the governor to return it to the money that he was entrusted with, so I gave him what was given for his guardianship over him, and Abu Yusuf and Muhammad bin Al-Hassan, may God have mercy on them, differed in this Abu Yusuf used to say: What the people of war gave to the imam of the Muslims was his property and he was not obligated to return it to the Muslims’ money, and Muhammad said about that: He returns it to the Muslims’ favour, so he puts a fifth of it in the place of the fifth, and returns the rest of it to the Muslims’ money for the meaning to which it was given as a gift. This is the best of the two sayings we have, and the first of them is what we have narrated from the Messenger of God (PBUH)”, and that the Messenger of God (PBUH) is not commanded by this saying because no one commanded him, but his mandate was from God Almighty and he did not accept the gift from the people of alms. And he did not accept gifts from the people of war, for his gifts were from non-Muslim kings and princes, and if he accepted them from non-princes, then they were not at the expense of anything. As for the gifts of Muslims to their Prophet, they stem from their love for him. It was narrated on the authority of Ali bin Abi Talib: He used to do the same with what was given to him when he took charge of the affairs of the Muslims, he returned it to the fay’ of the Muslims and put one-fifth of it in the place of the fifth, and likewise what Omar bin Al-Khattab did in terms of the gift of Ubayy bin Ka’b in what he gave to Omar bin Al-Khattab, so he accepted it from him After he returned it to him before, and that was due to the debt that he owed him, then he accepted it from him after he returned the debt to him. Because that is what is meant by it leaving the demand from the gifted to the gifted with that debt that he owes, and sometimes that happens to those who brought charities with their gifts on the grounds that he gave them gifts with the charities in return for leaving claiming the Muslims’ money from the sadaqa. In his father's and mother's house.