The Book of Jihad

Spoils of War

اْلغَنَائِمِ وَقِسْمَتِهَا

Glossary

Chapter on Ghanâ’im (Spoils of War) ¹⁶⁸⁴

[Deserving Recipients of Land]

It is of two types: First, the land. The imam is given the choice between dividing it or making it a waqf for the Muslims and then taking land taxes from it indefinitely, to be collected annually as a form of rent from those who hold it in their possession.¹⁶⁸⁵ Whatever has been made a waqf by the imams of those lands may not be changed or sold.

وَهُوَ نَوْعَانِ: أَحَدُهُمَا: اْلأَرْضُ، فَيُخَيَّرُ اْلإِمَامِ بَيْنَ قَسْمِهَا وَوَقْفِهَا لِلْمُسْلِمِيْنَ، وَيَضْرِبُ عَلَيْهَا خَرَاجًا مُسْتَمِرًّا، يُؤْخَذُ مِمَّنْ هِيَ فِيْ يَدِهِ كُلَّ عَامٍ أَجْرًا لَهَا. وَمَا وَقَفَهُ اْلأَئِمَّةُ مِنْ ذٰلِكَ، لَمْ يَجُزْ تَغْيِيْرُهُ وَلاَ بَيْعُهُ

[Deserving Recipients of Movables]

Second, the rest of the property. This is for those able fighters who attended the battle, whether they were merchants or others, and whether they fought or not – on the basis of their status when they attended the battle: whether horsemen, infantry, slaves, Muslims, or unbelievers. Their status before or after (the battle) is not taken in consideration. No share is deserved by someone who could not fight because of illness or something else, or by someone who came after the end of the battle, such as the reinforcements or the like. Whoever the commander sends away in the interest of the army is given a share. Whatever booty the army seizes is shared with its detached units, and they share with the army

الثَّانِيْ: سَائِرُ اْلأَمْوَالِ، فَهِيَ لِمَنْ شَهِدَ اْلوَقْعَةَ، مِمَّنْ يُمْكِنُهُ اْلقِتَالُ، وَيَسْتَعِدُّ لَهُ، مِنَ التُّجَّارِ وَغَيْرِهِمْ، سَوَاءٌ قَاتَلَ أَوْ لَمْ يُقَاتِلْ عَلىٰ الصِّفَةِ الَّتِيْ شَهِدَ اْلوَقْعَةَ فِيْهَا، مِنْ كَوْنِهِ فَارِسًا، أَوْ رَاجِلاً، أَوْ عَبْدًا، أَوْ مُسْلِمًا، أَوْ كَافِرًا، وَلاَ يُعْتَبَرُ مَا قَبْلَ ذٰلِكَ وَلاَ بَعْدَهُ. وَلاَ حَقَّ فِيْهَا لِعَاجِزٍ عَنِ اْلقِتَالِ بِمَرَضٍ أَوْ غَيْرِهِ، وَلاَ لِمَنْ جَاءَ بَعْدَ مَا تَنْقَضِيْ اْلحَرْبُ مِنْ مَدَدٍ، أَوْ غَيْرِهِ. وَمَنْ بَعَثَهُ اْلأَمِيْرُ لِمَصْلَحَةِ اْلجَيْشِ، أَسْهَمَ لَهُ. وَيُشَارِكُ اْلجَيْشُ سَرَايَاهُ فِيْمَا غَنِمَتْ،

1684. Ghaneemah is the singular form of ghanâ’im. It refers to the goods seized by the victor in war, whereas fay’ refers to goods taken from the enemies without using force. Anfâl refers to the part given out by the commander before the prescribed division of the booty.

1685. This is in case the land was seized by force. The imam does also have the right to make treaties without such conditions. He even had the right to make a treaty where Muslims pay a tribute to their enemies if it was in the community’s interest.

whatever booty they seize.

وَتُشَارِكُهُ فِيْمَا غَنِمَ

[Order of Distribution]

He starts by keeping aside whatever is needed to preserve ¹⁶⁸⁶ and transport the booty, as well as any other needs. Next, he gives the personal booties and the promised rewards to those who are entitled to them.

وَيَبْدَأُ بِإِخْرَاجِ مُؤْنَةِ اْلغَنِيْمَةِ؛ لِحِفْظِهَا وَنَقْلِهَا، وَسَائِرِ حَاجَاتِهَا، ثُمَّ يَدْفَعُ اْلأَسْلاَبَ إِلىٰ أَهْلِهَا، وَاْلأَجْعَالَ لأَصْحَابِهَا

Then he takes one-fifth of it and divides that into five parts: 1- One share is for Allah and His Messenger (SA); this is spent on weaponry, horses (and other mounts), and other interests. ¹⁶⁸⁷ 2- One share is for the Prophet’s kin; they are Banu Hâshim and Banu al-Muṭṭalib, for the rich and poor among them, with each male getting twice the share of the female. ¹⁶⁸⁸

ثُمَّ يُخَمِّسُ بَاقِيَهَا، فَيَقْسِمُ خُمْسَهَا خَمْسَةَ أَسْهُمٍ: 1- سَهْمٌ للهِ تَعَالىٰ وَلِرَسُوْلِهِ يُصْرَفُ فِي السِّلاَحِ وَاْلكُرَاعِ، وَالمَصَالِحِ. 2- وَسَهْمٌ لِذَوِي اْلقُرْبىٰ، وَهُمْ بَنُوْ هَاشِمٍ وَبَنُوْ اْلمُطَّلِبِ غَنِيُّهُمْ وَفَقِيْرُهُمْ، لِلذَّكَرِ مِثْلُ حَظِّ اْلأُنْثَيَيْنِ

1686.Like fodder for the cattle.

1687.During the Prophet’s lifetime, he kept it but then spent most of it in the way of Allah. He once led the prayer facing a camel which had been taken as booty; when he finished the prayer, he took a hair from the camel’s side and said:

“I have no right to even this much of your booty, aside from one-fifth, and the one-fifth is returned to you.” (D – from ‘Amr ibn ‘Abasah. al-Albâni:Auth)

وَلاَ يَحِلُّ لِي مِنْ غَنَائِمِكُمْ مِثْلُ هَذَا إِلاَّ الْخُمُسَ وَالْخُمُسُ مَرْدُودٌ فِيكُمْ

The ascetic life the Prophet (SA) led was one of many signs of his devotion to the Lord and His message. Commenting on the prosperity the people enjoyed during his time, ‘Umar once recalled, “I saw the Messenger of Allah (SA) spend the whole day writhing from hunger, and he could not even find low-grade dates to fill his stomach.” (M)

1688.This is also the position of (+S). (-M): It is left to the discretion of the imam.

3- One share for the orphans who are poor 4- One share for the needy 5- One share for the wayfarers

3- وَسَهْمٌ لِلْيَتَامَى اْلفُقُرَاءِ 4- وَسَهْمٌ لِلْمَسَاكِيْنِ 5- وَسَهْمٌ لِأَبْنَاءِ السَّبِيْلِ

Then he takes out the rest of the extra bounties of war and the prizes (for those not entitled to full shares). ¹⁶⁸⁹

ثُمَّ يُخْرِجُ بَاقِيَ اْلأَنْفَالِ، وَالرَّضْخِ

Then he divides the rest: ¹⁶⁹⁰ For the foot soldier one share, and for the horseman three shares, one for him and two for his horse. This is because of Ibn ‘Umar’s narration that the Messenger of Allah (SA) gave the horse two shares and its owner (rider) one share. ¹⁶⁹¹ If the horse is not Arabian, it is entitled to one share,¹⁶⁹² and its rider is entitled to one

ثُمَّ يَقْسِمُ مَا بَقِيَ لِلرَّاجِلِ سَهْمٌ وَلِلْفَارِسِ ثَلاَثَةُ، لَهُ سَهْمٌ وَلِفَرَسِهِ سَهْمَانِ؛ لِمَا رَوَى ابْنُ عُمَرَ أَنَّ رَسُوْلَ اللهِ جَعَلَ لِلْفَرَسِ سَهْمَيْنِ، ولِصَاحِبِهِ سَهْمًا. وَإِنْ كَانَ اْلفَرَسُ غَيْرَ

(-H): Only the poor among them are given from the booty to suffice their needs, since they cannot take zakat. This is because during the life of the Prophet (SA), only two of the four clans descended from his great-grandfather Abd Manâf were given from this share. The progeny of Hâshim and al-Muṭṭalib were given it not merely for their relationship to the Prophet (SA) – which was also shared by the progeny of ‘Abd Shams and Nawfal – but because of their support for the Prophet (SA) throughout his struggle against the unbelievers, including suffering with him through the years of siege and embargo in the Shi‘b (ravine) of Abu Ṭâlib. Those who take this opinion also cite that after the Prophet’s death, Abu Bakr and ‘Umar (RAHUMA) did not maintain that share for his kin.

The position of (-H), which is based on the actions of Abu Bakr and ‘Umar, may be essential for the legacy of the Prophet (SA) and the distinguished position of his family. Had they been getting 1/5 of the booty, some of them would have amassed enviable wealth, and that would have caused many to harbor resentment towards them.

1689.These are taken from the 4/5, before it gets divided among the soldiers.

1690.After the 1/5 (for the five categories mentioned above) is excluded, and the extra bounties of war and rewards are taken out of the remaining 4/5.

1691.(Ag)

1692.This distinction is because of the superior speed of the Arabian horses.

If a man has two horses, (the commander) gives two shares to each of them. He does not give shares to more than two horses (per rider), and he does not give shares to beasts of burden other than horses.

عَرَبِيٍّ، فَلَهُ سَهْمٌ وَلِصَاحِبِهِ سَهْمٌ. وَإِنْ كَانَ مَعَ الرَّجُلِ فَرَسَانِ، أُسهِمَ لَهُمَا، وَلاَ يُسْهَمُ لِأَكْثَرَ مِنْ فَرَسَيْنِ، وَلاَ يُسْهَمُ لِدَابَّةٍ غَيْرِ اْلخَيْلِ

[Fay’ vs. Ghaneemah]

Subsection: Whatever the unbelievers leave behind when they run away in panic, which is acquired without needing any attack by horses or camels (or other beasts of burden), is considered fay’, and it will be spent in the various interests of the Muslims. ¹⁶⁹³

فَصْلٌ: وَمَا تَرَكَهُ اْلكُفَّارُ فَزَعًا وَهَرَبُوْا، لَمْ يُوْجَفْ عَلَيْهِ بِخَيْلٍ وَلاَ رِكَابٍ، َوأُخِذَ مِنْهُمْ بِغَيْرِ قِتَالٍ، فَهُوَ فَيْءٌ يُصْرَفُ فِيْ مَصَالِحِ اْلمُسْلِمِيْنَ

There is another report from Aḥmad that treats all types of horses equally. This would be the chosen position if a certain breed is as beneficial in combat as the Arabian horses.

1693.Allah said:

Whoever finds an unbeliever (from the warring

وَمَنْ وَجَدَ كَافِرًا ضَالاً عَنِ الطَّرِيْقِ أَوْ غَيْرِهِ فِيْ

{And what Allah restored to His Messenger from the people of the towns – it is for Allah and for the Messenger and for [his] near relatives and orphans and the [stranded] traveler – so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you – take; and what he has forbidden you – refrain from. And fear Allah; indeed, Allah is severe in penalty. * For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah and His Messenger, [there is also a share]. Those are the truthful. * And [also for] those who were settled in Madinah and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul – it is those who will be the successful. * And [there is a share for] those who came after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.”} (al-Ḥashr 59: 7-10)

وَمَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَٰكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَىٰ مَن يَشَاءُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ * مَّا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ ۚ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ * لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِن دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا وَيَنصُرُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ هُمُ الصَّادِقُونَ * وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا وَيُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ۚ وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ * وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَّحِيمٌ

When ‘Umar disagreed with Bilâl and other Companions (RAHUM) over the distribution of conquered land, because he wanted to keep it for the entire Ummah instead of distributing it all among the warriors, he cited these verses and said that he only saw that it included all Muslims of all times.

enemies) lost in the abode of Islam and takes him, he will be his. ¹⁶⁹⁴

دَارِ اْلإِسْلاَمِ، فَأَخَذَهُ فَهُوَ لَهُ

If a group of Muslims without a significant force entered stealthily into the abode of war, ¹⁶⁹⁵ without the permission of the imam, they are entitled to whatever they capture after the one-fifth is taken out.¹⁶⁹⁶

وَإِنْ دَخَلَ قَوْمٌ لاَ مَنَعَةَ لَهُمْ أَرْضَ اْلحَرْبِ مُتَلَصِّصِيْنَ بِغَيْرِ إِذْنِ اْلإِمَامِ، فَمَا أَخَذُوْا، فَهُوَ لَهُمْ بَعْدَ اْلخُمُسِ

1694.This refers to conditions where there is known hostility and no treaty. It does not apply to anyone who resides legally in the abode of Islam, who enters it legally, or who belongs to another nation with whom there is peace.

The treaties signed by the Muslim countries, as members of the United Nations and signatories to other covenants such as the Geneva Conventions, make the default classification for the whole world Dar al-‘Ahd (“abode of treaty”), which could be also referred to as Dar aṣ-Ṣulḥ (“abode of conciliation”). Wherever Muslims have the right to practice their religion, the suggested term would be Dar al-Amn (‎“abode of security”). The subjects of those lands, and even those of the abode of war, must be treated according to the covenants that Muslims have agreed to.

1695.See above for the classification of abodes.

1696.In another report from Aḥmad, all of it will go to bayt ul-mâl because they are considered sinners by this act, who may not be entitled to what they captured.

Chapter on the Spoils of War

( Page : no 169)

The Book of Jihad

اْلغَنَائِمِ وَقِسْمَتِهَا

Introduction

The Book of Purification

The Book of Prayer

The Book of Funerals

The Book of Fasting

The Book of Hajj and 'Umrah

Book of Zakat

The Book of Selling and Commercial Transactions

The Book of Bequests

The Book of Inheritance

The Book of Marriage

The Book of Divorce

The Book of Sadaq

The Book of Dhihar

The Book of Lian

The Book of Foods

The Book of Oaths

Book of Fatal and Non-Fatal Assault

The Book of Indemnities

The Book of Hudood

The Book of Jihad

The Book of the Judiciary

The Book of Testimonies

Appendix

Glossary

[Deserving Recipients of Land]

[Deserving Recipients of Movables]

[Order of Distribution]

[Fay’ vs. Ghaneemah]

Chapter on the Spoils of War