Ana cewa kalmar Al-Anfal tana nufin ganima ta yaƙi. Allah (SWT) ya ce:

The word Al-Anfal is said to indicate the spoils of war. Allah (swt) says:

"Suna tambayarka game da ganima (anfal). Ka ce: "Irin wannan ganima na hannun Allah (SWT) da Manzon Allah ﷺ..." [Al-Anfal: 1]

“They ask you concerning (the anfal) spoils of war. Say: “(Such) spoils are at the disposal of Allah (swt) and the Messenger (saw)...” [Al-Anfal: 1]

Aka tambayi Ibn ‘Abbas da Mujahid game da Al-Anfal a cikin faɗin Sa (SWT):

Ibn ‘Abbas and Mujahid were asked regarding Al-Anfal in His (swt) saying:

"Suna tambayarka game da (anfal) ganima ta yaƙi..." [Al-Anfal: 1]

“They ask you concerning (the anfal) spoils of war...” [Al-Anfal: 1]

Sai suka amsa da cewa: Al-Anfal ita ce ganima ta yaƙi. Kalmar Al-Anfal kuma ana amfani da ita ga abin da Imam ya ɗauka a matsayin ganima – abin da aka kwace daga kafirai kafin yaƙi da bayansa. Saboda haka, Al-Anfal da Al-Ghana'im abu ɗaya ne, kasancewar su ne abin da Musulmi suke samu na ganima daga kafirai a filin yaƙi, na kuɗi, makamai, kaya, kayan abinci, da sauransu. Wannan shi ne abin da ake nufi da ayar da Allah (SWT) ya saukar:

and they replied: Al-Anfal are the spoils of war. The word Al-Anfal is also used for what the Imam takes as booty – what is taken from the Kuffar before battle and after. Therefore, Al-Anfal and Al-Ghana’im are the same, being what the Muslims acquire of booty from the Kuffar on the battleground, of money, weaponry, goods, provisions, etc. This is what is meant by the verse revealed by Allah (swt) :

“Kuma ku sani cewa daga cikin dukkan ganima da za ku samu (a yaƙi), ɗaya bisa biyar na ta yana ga Allah (SWT) da kuma Manzon Allah ﷺ.” [Al-Anfal: 41] An halatta ganimar yaƙi ga Manzon Allah ﷺ, alhali an haramta ta ga al'ummomin da suka gabace shi. Manzon Allah ﷺ ya ce: “An ba ni abubuwa biyar waɗanda ba a ba wani kafin ni ba…”, yana ambatar su: “…kuma an halatta mini ganimar yaƙi.” Daga Abu Hurairah, Manzon Allah ﷺ ya ce: “Ba a halatta ganimar yaƙi ga wani mai baƙin gashi ba kafin ku; wuta za ta sauko daga sama ta cinye ta.” Wannan ita ce gaskiyar al-Anfal da al-Ghana'im. Allah (SWT) ya ɗora wa mai mulki a cikin Musulmai alhakin rabawa da kuma yin amfani da su. Wannan ya bayyana a fili a cikin faɗin Allah (SWT): Suna tambayarka game da (al-anfal) ganima. Ka ce: “(Irin wannan) ganima na Allah (SWT) ne da Manzon Allah ﷺ” [Al-Anfal: 1] da faɗinSa: “Abin da Allah (SWT) ya bai wa ManzonSa ﷺ” [Al-Hashr: 6]. Haka kuma ya bayyana a ayyukan Annabi ﷺ wajen rabon ganima, da kuma ayyukan Khulafa'u bayansa. Annabi ﷺ shi ne mai kula da rabon ganima da yadda ake amfani da ita, haka Khulafa'u suka yi, ko dai da kansu ko kuma ta hanyar wakiltar wani ya raba a madadinsu. Saboda haka, Halifan Musulmai ne mai alhakin rabon ganimar yaƙi da kuma yadda ake amfani da ita. Dangane da yadda zai yi amfani da su, wannan ya dogara ne da abin da ya gani shi ne maslaha ga Musulmai, bisa ga hukunce-hukuncen Allah, domin Mai shari'a ya ɗora wa Halifa alhakin tafiyar da al'amuran Musulmai da cika maslahohinsu, bisa ga hukunce-hukuncen Shari'a, yana bin ra'ayinsa da ijtihadinsa wanda ke cimma maslahar Musulunci da Musulmai.

“And know that out of all the booty that you may acquire (in war), a fifth share is assigned to Allah (swt) and to the Messenger (saw).” [Al-Anfal: 41] The spoils of war were made lawful for the Messenger of Allah (saw) , whereas they were forbidden for the previous nations. The Messenger of Allah (saw) said: “I have been given five things that which were not given to anyone before me…”, mentioning of them: “…and the spoils of war were made lawful for me.” And on the authority of Abu Hurairah, the Messenger of Allah (saw) said: “The spoils of war were not made lawful for anyone with black hair before you; a fire would come from the sky and eat it up.” This is the reality of Al-Anfal and the Ghana’im. Allah (swt) has charged the one in authority over the Muslims the responsibility of distribution and disposal of them. This has been made explicit in the saying of Allah (swt) : They ask you concerning (the anfal) spoils of war. Say: “(Such) spoils belong to Allah (swt) and the Messenger (saw)” [Al-Anfal: 1] and His saying: “What Allah (swt) has bestowed on His Messenger (saw)” [Al-Hashr: 6] This was also clear in the actions of the Prophet (saw) in terms of distributing the spoils of war, as well as in the actions of the Khulafa’a after him. The Prophet (saw) was in charge of the distribution of the spoils and the disposal of them, as were the Khulafa’a, either personally or by delegating someone to distribute on their behalf. Therefore, the Khalifah of the Muslims is the person responsible for distributing the spoils of war and disposal of them. As far as how he disposed of them, this is based on what he views in the interest of the Muslims, according to the divine rules, This is because the Legislator charged the Khalifah to manage the affairs of the Muslims and discharge their interests, in accordance to the Ahkam Shari’ah, following his opinion and Ijtihad that achieves the interests of Islam and the Muslims.

Game da rabon ganima a yaƙi, da wurin kashe ta, da waɗanda suka cancanci samun ta, Annabi ﷺ ya raba ganimar Badar ga mayaƙan ba tare da fitar da ɗaya bisa biyar ba. Ya ba wanda ke kan doki sahu uku, ga kuma wanda ke tafiya a ƙasa sahu ɗaya. Sai dai a sauran yaƙe-yaƙe yakan fitar da ɗaya bisa biyar daga ganimar. Wannan yana nuna cewa hanyar da yake bi wajen raba ganima ba ɗaya ba ce, a'a, tana bambanta. Yakan ba da Al-Anfal kafin ya raba su da bayan ya raba su. A wani lokaci yakan ba su kafin ya fitar da ɗaya bisa biyar, a wani lokaci kuma bayan ya fitar da shi, wani lokacin kuma daga cikin ɗaya bisa biyar ɗin, kuma yakan yi alkawarin ba da daga Al-Anfal da fatattakar da za su zo nan gaba. Duk wannan yana yi ne bisa abin da yake gani a matsayin maslaha ga Musulunci da Musulmi. Ayar farko da aka saukar game da Al-Anfal da ganima ta sanya al'amarinsu da tafiyar da su a hannun Allah (SWT) da Manzonsa ﷺ, daga bisani kuma a hannun shugaban da ke kula da al'amuran Musulmi bayan Annabi ﷺ. Allah (SWT) ya ce:

As for the division of the spoils of war, the area of their expenditure and those who are entitled to them, the Prophet (saw) divided the spoils of Badr amongst the fighters, without taking out the fifth. He gave the rider three shares and the foot soldiers one share.Whereas in other battles he would take out the fifth from the spoils. This shows that his disposal of the spoils was not according to one fashion, rather it varied. He would hand out Al-Anfal before and after he divided them. He would give them before taking out the fifth in one instance, after taking out the fifth in another instance, and from the fifth sometimes, and he would promise to give from the coming Anfal and conquests. He does all that according to what he views in the interest of Islam and the Muslims. The first verse revealed regarding Al- Anfal and spoils made their matter and their management the responsibility of Allah (swt) and His Messenger (saw) , and later on, the responsibility of the man in charge of the Muslims’ affairs after the Prophet (saw) . Allah (swt) says:

Suna tambayarka game da ganima (al-Anfal). Ka ce: "Ganimar na Allah ne (SWT) da Manzon Allah ﷺ." [Al-Anfal: 1]

“They ask you concerning (the Anfal) spoils of war. Say: “(Such) spoils are at the disposal of Allah (swt) and the Messenger (saw)” [Al-Anfal: 1]

Don haka ayar ta ba wa Manzon Allah (SWT)... ba, a fassara daidai: Don haka ayar ta ba da hakkin rarraba ganima da Al-Anfal da kuma sarrafa su ga Manzo ﷺ, wato shugaban Musulmai. An ruwaito daga Abi Umamah cewa ya ce: Na tambayi ‘Ubadah b. As-Samit game da Al-Anfal, sai ya ce: “Ayar ta sauka game da mu, bayan mayakan Badar sun yi jayayya a kan rarraba ganimar, muka fara nuna munanan halayenmu, sai Allah (SWT) ya cire su duka daga hannunmu, ya ba wa Manzon Allah ﷺ, wanda ya raba su tsakanin Musulmai daidai gwargwado.” Ayar tana da ma’ana gaba ɗaya, ta haɗa dukkan ganima, ba ta keɓance yakin Badar kawai ba.

Al-Fai'u wata kalma ce da ake amfani da ita wajen nufin abin da Musulmi ke karɓa daga cikin dukiyar kafirai ba tare da yaƙi da makamai ba, kuma ba tare da sun tura rundunar yaƙi ko yin tafiya ba; kamar yadda lamarin ya kasance da Bani Nadhir. Haka kuma Fai'u na iya zama abin da Musulmi ke karɓa daga kafiran da, saboda tsoron Musulmi, suka gudu suka bar gidajensu da dukiyoyinsu a baya, ko kuma waɗanda, saboda tsoron Musulmi, suka ba Musulmi wani ɓangare na dukiyoyinsu da filayensu domin samun zaman lafiya da kaucewa yaƙi, kamar lamarin Yahudawan Fadak. Wannan ita ce ma'anar Fai'u da Allah (SWT) ya nufa a cikin Suratul Hashr:

The Fai’ is a term used to refer to what the Muslims seize from the disbeliever’s possessions without resorting to armed conflict and without having to move the armed force or to travel; as was the case with Bany Nadhir. The Fai’ could also be what the Muslims’ seize from the disbelievers who, fearing the Muslims, flee and leave their homes and possessions behind, or those who, for fear from the Muslims, give the Muslims part of their possessions and land in exchange for peace and to avoid armed conflict, such as the case of the Jews of Fadak. This is the meaning of Fai’ intended by Allah (swt) in Surah Al-Hashr:

"Abin da Allah (SWT) ya ba Manzonsa ﷺ daga gare su, bai kuma kwace shi ba, to ba ku hau doki ko tafiya da ƙafa ba saboda shi." [Al-Hashr: 6]

“What Allah (swt) has bestowed on His Messenger (saw) and taken from them, for this you made no expedition with either cavalry or walking.” [Al-Hashr: 6]

Dukiyar Bani Nadhir da Fadak na cikin Fai’ wanda Musulmi ba su yi yaƙi da makami ba saboda shi, don haka duka an ba Manzon Allah ﷺ ne. A lokacin rayuwarsa, yakan ciyar da iyalansa daga Fai’ na shekara guda, sauran kuwa yana zuwa ne wajen sayen dawakai da makamai don Jihadi a hanyar Allah (SWT). Bayan ya riga mu gidan gaskiya, Abu Bakr da ‘Umar sun bi hanyarsa. Bukhari ya ruwaito a babin Al-Khums cewa wata rana Uthman, Abdurrahman Ibn Auf, Al-Zubair da Sa’ad Ibn Abi Waqqas sun nemi izinin ganin ‘Umar. Ya amince da buƙatarsu, suka zauna na ɗan lokaci, sannan Ali da Abbas suka zo suma suna neman izinin ganinsa. ‘Umar ya shigar da su, suka shiga, suka gaishe da kowa, suka zauna. Sai Abbas ya ce: “Ya Amirul Mu’minin, ka yi hukunci tsakanina da wannan mutumin,” domin suna cikin saɓani game da abin da Allah (SWT) ya ba Manzonsa ﷺ daga dukiyar Bani Nadhir. Sauran, wato Uthman da abokansa, suka ce: “Ya Amirul Mu’minin, ka yi hukunci tsakaninsu ka kawar da su daga juna.” Sai ‘Umar ya ce: “Ku yi haƙuri. Ina roƙon ku da sunan Allah (SWT) wanda ta hannunsa sammai da ƙasa ke tsaye, shin kun sani cewa Manzon Allah ﷺ ya ce: ‘Ba mu gadar da abin da muka bari; abin da muka bari sadaka ne’? Manzon Allah ﷺ yana magana ne game da kansa.” Uthman da abokansa suka ce: “Eh, ya faɗi haka.” ‘Umar ya juya zuwa ga Ali da Abbas ya ce: “Ina roƙon ku da sunan Allah (SWT), shin kun sani cewa Manzon Allah ﷺ ya faɗi haka?” Suka ce: “Eh, ya faɗi haka.” ‘Umar ya ce: “Bari in faɗa muku game da wannan. Lalle Allah (SWT) ya ba wannan Fai’ ga Manzonsa ﷺ, bai taɓa bayar da shi ga wani ba.” Sai ‘Umar ya karanta faɗar Allah (SWT): “Abin da Allah ya mayar wa Manzonsa …” har zuwa faɗarsa: “Qadir”; don haka an ba Manzon Allah ﷺ wannan musamman. Allah (SWT), Ya ba ka daga cikinsa, bai hana ka ba, sai ya ba ka daga cikinsa, ya kuma ci gaba da kiyaye shi a tsakaninku har wannan dukiya ta rage daga cikinsa. Manzon Allah ﷺ yana ciyar da iyalansa daga cikinsa shekara guda, sannan yana ware abin da ya rage don Jihadi a hanyar Allah (SWT). Ya yi haka a duk tsawon rayuwarsa. Ina roƙon ku da sunan Allah (SWT), shin kun sani haka?” Suka ce eh. Sai ‘Umar ya ci gaba da cewa: “Sa'an nan Allah (SWT) ya karɓi ran Annabinsa ﷺ, Abu Bakr kuma ya ce: ‘Ni ne magajin Manzon Allah ﷺ’, ya karɓi wannan aiki ya yi amfani da shi kamar yadda Manzon Allah ﷺ ya yi, kuma Allah (SWT) ya san cewa shi mai gaskiya ne, mai tsoron Allah, mai shiriya kuma mabiyin gaskiya. Sa'an nan Allah (SWT) ya karɓi ran Abu Bakr, aka naɗa ni magajin Abu Bakr, don haka na karɓi wannan Fai’ na tsawon shekara biyu na Imamanci na, kuma ina bin hanyar Manzon Allah ﷺ da ta Abu Bakr, kuma Allah (SWT) ya san cewa ni mai gaskiya ne, mai tsoron Allah, mai shiriya kuma mabiyin gaskiya…” da sauransu… har zuwa ƙarshen riwayar, wadda take da tsayi sosai.

Yana nufin kashi ɗaya cikin biyar na ganima, wanda Allah (SWT) ya ambata yana cewa:

It means the fifth of the booty, referred to by Allah (swt) saying:

Kuma ku sani cewa daga cikin duk ganimar da kuka samu (a yaƙi) kashi ɗaya cikin biyar na Allah (SWT) ne da na Manzon Allah ﷺ, da na dangi na kusa, da marayu, da mabukata, da matafiyi. [Al-Anfal: 41]

“And know that our of all the booty that you may gain (in war) a fifth share is assigned to Allah (swt) and the Messenger (saw), and to the near relatives, orphans, the needy and the wayfarer” [Al-Anfal: 41]

Wannan ɗaya cikin biyar ɗin ya kasance, a lokacin rayuwar Manzon Allah ﷺ, ana raba shi zuwa rabo biyar: rabo ɗaya ga Allah (SWT) da Manzon Allah ﷺ, wani rabo kuma ga iyalan Manzon Allah ﷺ, sauran rabo uku kuwa ga marayu, mabukata da matafiya.

This fifth used to be, in the lifetime of the Messenger of Allah (saw) , divided into five shares: one share to Allah (swt) and the Messenger (saw) , another for the family of the Messenger (saw) , and the other three to the orphans, the needy and the wayfarers.

Manzon Allah (SAW) ya kasance yana kashe rabon nasa na Khums a kan Musulmai da kuma Jihadi a hanyar Allah (SWT), inda yake saya raƙuma da dawakai da makamai, kuma yana ba mayaƙa kayan aiki. An ruwaito cewa lokacin da ya dawo daga Hunayn, ya ɗauki gashin raƙumi ya riƙe shi sama a yatsunsa yana cewa: "Ba ni da wani abu daga cikin abin da Allah (SWT) ya baiwa ku, har ma da wannan gashi, sai dai kashi ɗaya cikin biyar na ganimarku, kuma wannan kashi ɗaya cikin biyar zan mayar muku da shi." Dangane da rabon da aka ware wa ƴan uwa na kusa, an raba shi tsakanin Banu Hashim da Banu Al-Muttalib a lokacin rayuwar Manzon Allah ﷺ, ba wani daga cikin sauran ƴan uwan Manzon Allah ﷺ da aka ba komai daga wannan rabo. Rabon ƴan uwan na kusa ya zama hanyar samun abinci ga Manzon Allah ﷺ da kuma taimako ga Banu Hashim da Banu Al-Muttalib, a matsayin lada saboda goyon bayansu ga Manzon Allah ﷺ da Musulunci. Shi ya sa aka keɓe rabon a gare su. Jubair ɗan Mut'im ya ruwaito cewa: "Lokacin da Manzon Allah ﷺ ya raba rabon ƴan uwa na kusa tsakanin Banu Hashim da Banu Al-Muttalib, ni da Uthman muka je wurinsa, sai na ce: 'Ya Manzon Allah ﷺ: Babu wanda ya musanta darajar Banu Hashim saboda matsayin da Allah (SWT) ya sanya ka a cikinsu, amma ka ba Banu Al-Muttalib, ka hana mu rabonmu, alhali kuwa mu daidai suke da su, ashe ba mu ma ƴan uwanka ba ne?' Ya amsa: 'Ba su bar mu ba, sun kasance tare da mu a zamanin Jahiliyya da kuma Musulunci. Saboda haka Banu Hashim da Banu Al-Muttalib abu ɗaya ne,' sai ya haɗa yatsunsa tare." Lokacin da Manzon Allah ﷺ ya rasu, Abu Bakr ya zama Khalifa, sai rabon Manzon Allah ﷺ da rabon ƴan uwa na kusa daga cikin kashi ɗaya cikin biyar (Khums) aka sanya su a Baitul-mali, aka kashe su a kan kula da al'amuran Musulmai da kuma Jihadi a hanyar Allah (SWT). Haka lamarin ya ci gaba da kasancewa daga nan. Ibn Abbas was asked about the share of the relatives after the departure of the Messenger of Allah ﷺ, so he said: "We used to claim that it was ours, but our people denied us this." He also said, in answer to Najda al-Hurury when he asked him about the share of the relatives: "It belongs to us. 'Umar once proposed that the share could be used to help our widows to get married and to assist the sick among us, but we refused and asked for the whole share to be handed to us, but he refused." We have earlier explained in the topic of Ghana'im how the Ghana'im today should be placed in the Treasury, and we gave evidence for this, and how the matter of the Ghana'im is entrusted to the Khalifah, to handle them and spend them on looking after the Muslims' affairs according to his own opinion and ijtihad. Since the Khums represents part of the Ghana'im, it therefore follows the same rule and should be placed where the Ghana'im are placed, and both would be treated like the Jizya, the Kharaj and the Ushur.