Neno Al-Anfal linasemekana kuashiria nyara za vita. Allah (SWT) anasema:

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

"Wanakuuliza kuhusu (anfāl) ngawira za vita. Sema: “(Ngawira hizo) ziko chini ya uamuzi wa Allah (SWT) na Mtume 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]

Ibn ‘Abbās na Mujāhid waliulizwa kuhusu Al-Anfāl katika kauli Yake (SWT):

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

"Wanakuuliza kuhusu (ngawira za vita) anfāl..." [Al-Anfal: 1]

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

wakajibu: "Al-Anfal ni nyara za vita. Neno Al-Anfal pia hutumiwa kwa kile ambacho Imamu huchukua kama nyara – yaani kile kinachochukuliwa kutoka kwa Makafiri kabla ya vita na baada yake. Kwa hiyo, Al-Anfal na Al-Ghana'im ni kitu kimoja, kwa kuwa ni kile Waislamu wanachopata katika nyara kutoka kwa Makafiri uwanjani wa vita, cha fedha, silaha, bidhaa, vifaa vya chakula, n.k. Hii ndiyo maana ya aya aliyoteremsha Allah (SWT):"

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) :

“Na jueni kwamba katika kila ngawira mnayoipata (vitani), theluthi moja ya tano ni ya Allah (swt) na ya Mtume (saw).” [Al-Anfal: 41] Ngawira za vita zilihalalishwa kwa Mjumbe wa Allah (saw), ilhali zilikatazwa kwa umma zilizotangulia. Mjumbe wa Allah (saw) alisema: “Nimepewa mambo matano ambayo hayakupewa mtu yeyote kabla yangu…”, akataja miongoni mwake: “…na ngawira za vita zimehalalishwa kwangu.” Na kwa mujibu wa Abu Hurairah, Mjumbe wa Allah (saw) alisema: “Ngawira za vita hazikuhalalishwa kwa mtu yeyote mwenye nywele nyeusi kabla yenu; moto ungeshuka kutoka mbinguni na kuziteketeza.” Hii ndiyo hakika ya Al-Anfal na Ghana’im. Allah (swt) amemkabidhi mwenye mamlaka juu ya Waislamu jukumu la kugawa na kuzipanga ngawira hizo. Hili limebainishwa waziwazi katika kauli ya Allah (swt): Wanakuuliza kuhusu (al-anfal) ngawira za vita. Sema: “(Hizo) ngawira ni za Allah (swt) na za Mtume (saw)” [Al-Anfal: 1] na kauli Yake: “Alichomrudishia Mtume wake (saw) Allah (swt)” [Al-Hashr: 6]. Hili pia lilidhihirika katika vitendo vya Mtume (saw) katika kugawa ngawira za vita, na vilevile katika vitendo vya Khulafa’a baada yake. Mtume (saw) alikuwa na jukumu la kugawa ngawira na kuzipanga, kama walivyokuwa Khulafa’a, ama kwa nafsi zao wenyewe au kwa kumteua mtu wa kugawa kwa niaba yao. Kwa hiyo, Khalifah wa Waislamu ndiye mwenye jukumu la kugawa ngawira za vita na kuzipanga. Kuhusu jinsi anavyozipanga, hilo linategemea kile anachoona kuwa na maslahi kwa Waislamu, kwa mujibu wa kanuni za Kiungu, kwa sababu Mwenye kutunga sheria (Ash-Shaari') alimkabidhi Khalifah kusimamia mambo ya Waislamu na kutekeleza maslahi yao, kulingana na Ahkam Shari’ah, akifuata maoni yake na Ijtihad inayofikia maslahi ya Uislamu na Waislamu.

“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.

Kuhusu mgawanyo wa ghanima, eneo la matumizi yake, na wale wenye haki nazo, Mtume ﷺ aligawanya ghanima za Badr miongoni mwa wapiganaji, bila kutoa theluthi moja ya tano. Alimpa mpanda farasi sehemu tatu na askari wa miguu sehemu moja. Lakini katika vita vingine alitoa theluthi moja ya tano kutoka kwenye ghanima. Hii inaonyesha kwamba mgawanyo wake wa ghanima haukufuata mtindo mmoja, bali ulitofautiana. Alikuwa akitoa Al-Anfal kabla na baada ya kuzigawanya. Katika tukio moja alizitoa kabla ya kutoa sehemu ya tano, katika tukio jingine baada ya kutoa sehemu ya tano, wakati mwingine kutoka katika sehemu ya tano, na aliahidi kutoa kutoka Al-Anfal na ushindi utakaokuja. Alifanya hayo yote kulingana na alichoona kuwa na maslahi kwa Uislamu na Waislamu. Aya ya kwanza iliyoteremshwa kuhusu Al-Anfal na ghanima ilifanya jambo lake na usimamizi wake kuwa jukumu la Allah (swt) na Mtume Wake ﷺ, na baadaye jukumu la kiongozi anayesimamia mambo ya Waislamu baada ya Mtume ﷺ. Allah (swt) anasema:

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:

Wanakuuliza kuhusu (Al-Anfal) mali za vita. Sema: "Mali hizo ni za Allah (SWT) na Mtume 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]

Kwa hiyo aya ilimpa Mtume ﷺ haki ya kugawa ghanima na Al-Anfal na usimamizi wake, yaani kiongozi wa Waislamu. Imepokewa kutoka kwa Abi Umamah kwamba alisema: Nilimuuliza ‘Ubadah b. As-Samit kuhusu Al-Anfal, naye akasema: “Iliteremshwa kuhusu sisi, baada ya wapiganaji wa Badr kugombana juu ya ugawaji wa ghanima, na tukaanza kuonyesha tabia mbaya, Allah (swt) aliziondoa zote mikononi mwetu, akawapa Mtume wa Allah ﷺ, ambaye aliyagawa kati ya Waislamu kwa usawa.” Aya hiyo ni ya jumla, inajumuisha ghanima zote, wala haikuhusu vita vya Badr peke yake.

Fai' ni neno linalotumiwa kumaanisha mali ambayo Waislamu huichukua kutoka kwa mali za makafiri bila kutumia vita vya silaha na bila kulazimika kuhamisha jeshi lenye silaha wala kusafiri; kama ilivyokuwa kwa Bani Nadhir. Fai' pia inaweza kuwa mali ambayo Waislamu huichukua kutoka kwa makafiri ambao, wakiwaogopa Waislamu, hukimbia na kuacha nyumba zao na mali zao nyuma, au wale ambao, kwa kuwaogopa Waislamu, huwapa Waislamu sehemu ya mali zao na ardhi yao badala ya amani na ili kuepuka vita vya silaha, kama ilivyokuwa kwa Mayahudi wa Fadak. Hii ndiyo maana ya Fai' aliyokusudia Allah (swt) katika Surat Al-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:

"Kile ambacho Allah (SWT) amemjaalia Mtume wake ﷺ kutoka kwao, hamkupanda farasi wala kutembea kwa miguu kwa ajili yake." [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]

Mali ya Bani Nadhir na Fadak ilikuwa sehemu ya Fai', ambayo Waislamu hawakutumia mapigano ya silaha kuipata; kwa hiyo yote ilitolewa kwa Mjumbe wa Allah ﷺ. Wakati wa uhai wake, alikuwa akitumia kutoka kwenye Fai' kwa familia yake kwa mwaka mmoja, na kilichobaki kilikwenda kwa ajili ya kununua farasi na silaha za Jihadi katika njia ya Allah (SWT). Alipoondoka, Abu Bakr na 'Umar walifuata nyayo zake. Bukhari alisimulia katika sura ya Al-Khums kwamba siku moja 'Uthman, Abdul Rahman Ibnu 'Auf, Al-Zubair na Sa'ad Ibnu Abi Waqqas walitaka ruhusa ya kukutana na 'Umar. Aliwaruhusu, wakakaa kwa muda mfupi, kisha wakaja 'Ali na 'Abbas pia wakiomba kukutana naye. 'Umar aliwaingiza, nao wakaingia, wakawasalimia wote na kuketi. Kisha 'Abbas akasema: "Ee Amir Al-Mu'mineen, uamue kati yangu na mtu huyu," nao walikuwa wanagombana kuhusu kile ambacho Allah (SWT) alichomkirimia Mjumbe wake ﷺ kutoka mali ya Bani Nadhir. Wengine, 'Uthman na wenzake, wakasema: "Ee Amir Al-Mu'mineen, waamue kati yao na uwaondolee mzozo wao." Hapo 'Umar akasema: "Subirini. Ninawaapisha kwa Allah (SWT), ambaye kwa uwezo wake mbingu na ardhi zinasimama, je, mlijua kwamba Mjumbe wa Allah ﷺ alisema: 'Sisi haturithishi; kile tunachokiacha ni sadaka'?" Mjumbe wa Allah ﷺ alikuwa akizungumzia nafsi yake. 'Uthman na wenzake wakasema: "Ndiyo, alisema hivyo." Kisha 'Umar akageukia 'Ali na 'Abbas na kusema: "Ninawaapisha kwa Allah (SWT), je, mlijua kwamba Mjumbe wa Allah ﷺ alisema hivi?" Wakasema: "Ndiyo, alisema hivyo." 'Umar akasema: "Acheni nieleze kuhusu hili. Hakika Allah (SWT) amemkirimia Mjumbe wake ﷺ Fai' hii, wala hakumpa mtu mwingine yeyote." Kisha 'Umar akasoma kauli ya Allah (SWT): "Kile alichokirimia Allah Mjumbe wake ﷺ..." hadi kauli yake: "Qadir"; hivyo jambo hili lilitolewa mahsusi kwa Mjumbe wa Allah ﷺ. Allah (swt), hakuchukua kutoka kwenu wala hakukizuia kutoka kwenu; alikupeni kutokana nacho na akakiendeleza miongoni mwenu hadi mali hii ikabaki kutokana nacho. Mjumbe wa Allah ﷺ alikuwa akitumia kutokana nacho kwa familia yake kwa mwaka mzima, kisha kugawa kilichobaki kwa ajili ya Jihadi katika njia ya Allah (swt). Alifanya hivi maisha yake yote. Ninawasihi kwa Allah (swt), je, mlijua haya? Wakasema ndiyo. ‘Umar kisha akaendelea kusema: “Kisha Allah (swt) alichukua roho ya Nabii Wake ﷺ, na Abu Bakr akasema: ‘Mimi ni khalifa wa Mjumbe wa Allah ﷺ’, naye akaichukua na kuitumia kwa njia ile ile aliyoitumia Mjumbe wa Allah ﷺ, na Allah (swt) anajua kwamba alikuwa mkweli, mcha Mungu, aliyeongozwa kwa uongofu na mfuasi wa Haki. Kisha Allah (swt) alichukua roho ya Abu Bakr, nami nikateuliwa kuwa khalifa wa Abu Bakr, basi nikaichukua Fai hii kwa miaka miwili ya Uimamu wangu, nami ninafuata nyayo za Mjumbe wa Allah ﷺ na za Abu Bakr, na Allah (swt) anajua kwamba mimi ni mkweli, mcha Mungu, aliyeongozwa kwa uongofu na mfuasi wa Haki…” n.k… hadi mwisho wa simulizi, ambayo ni ndefu sana.

Ina maana ya theluthi moja ya ngawira, ambayo Allah (SWT) anaizungumzia kwa kusema:

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

Na jueni kwamba kati ya ngawira yote mtakayopata (vitani), theluthi moja ya tano imetengwa kwa ajili ya Allah (SWT) na Mtume ﷺ, na kwa jamaa wa karibu, mayatima, maskini na msafiri. [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]

Khumsi hii zamani za uhai wa Mjumbe wa Allah ﷺ ilikuwa ikigawanywa sehemu tano: sehemu moja kwa Allah (SWT) na Mjumbe ﷺ, sehemu nyingine kwa jamaa za Mjumbe ﷺ, na sehemu zilizobaki tatu kwa yatima, maskini na wasafiri.

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.

Mtume wa Allah (saw) alikuwa akitumia sehemu yake mwenyewe ya Khumsi kuwanufaisha Waislamu na kwa ajili ya Jihadi katika njia ya Allah (swt), ambapo alikuwa akinunua ngamia, farasi na silaha, pia alikuwa akiwapa vifaa wapiganaji. Imepokewa kwamba aliporudi kutoka Hunayn, alichukua nywele moja ya ngamia, akaiinua juu kwa vidole vyake akisema: "Sina chochote katika kile ambacho Allah (swt) amewapa, hata nywele hii, isipokuwa sehemu ya tano ya ngawira yenu, na hiyo sehemu ya tano nitawarudishia." Kuhusu sehemu iliyotengwa kwa jamaa wa karibu, hii iligawanywa kati ya Bani Hashim na Bani Al-Muttalib wakati wa uhai wa Mtume wa Allah (saw); hakuna jamaa wengine wa Mtume (saw) waliopewa chochote kutoka sehemu hiyo. Sehemu ya jamaa wa karibu ilitumika kama njia ya kumpatia riziki Mtume wa Allah (saw), na kama msaada kwa Bani Hashim na Bani Al-Muttalib kama malipo kwa kuunga mkono kwao Mtume wa Allah (saw) na Uislamu. Ndiyo sababu sehemu hiyo ilikuwa imewekwa kwao peke yao. Jubayr Ibnu Mut'im alisimulia: "Mtume wa Allah (saw) alipogawanya sehemu ya jamaa wa karibu kati ya Bani Hashim na Bani Al-Muttalib, mimi na Uthman tulikwenda kumwona, nikasema: 'Ee Mtume wa Allah (saw): Hakuna anayekataa sifa za Bani Hashim kwa sababu ya nafasi ambayo Allah (swt) amekuweka kati yao; lakini umewapa Bani Al-Muttalib na kutunyima sisi sehemu yetu, ilhali sisi ni sawa nao, je, sisi si jamaa pia?' Akajibu: 'Hawajatuangusha, nao wamekuwa pamoja nasi katika Jahiliyyah na Uislamu. Kwa hiyo Bani Hashim na Bani Al-Muttalib ni kitu kimoja,' kisha akakunja vidole vyake pamoja." Mtume wa Allah (saw) alipoondoka, na Abu Bakr akateuliwa kuwa Khalifah, sehemu ya Mtume wa Allah (saw) na sehemu ya jamaa wa karibu kutoka katika sehemu ya tano (Khums) ziliwekwa Hazina ya Serikali, na zikatumika kwa kusimamia mambo ya Waislamu na kwa Jihadi katika njia ya Allah (swt). Hali hii iliendelea kuwa hivyo baadaye. Ibnu Abbas aliulizwa kuhusu sehemu ya jamaa wa karibu (dhawil-qurba) baada ya kuondoka kwa Mtume wa Allah ﷺ, basi akasema: "Tulikuwa tukidai kuwa ni yetu, lakini watu wetu walitukatalia hilo." Pia alijibu Najda Al-Hurury alipomuuliza kuhusu sehemu ya jamaa wa karibu, akisema: "Ni yetu. 'Umar aliwahi kupendekeza kwamba sehemu hiyo itumike kuwasaidia wajane wetu kuolewa na kuwasaidia wagonjwa miongoni mwetu, lakini sisi tulikataa na tukadai sehemu yote ikabidhiwe kwetu, lakini yeye alikataa." Tumeeleza hapo awali katika mada ya Ghana'im jinsi Ghana'im leo zinavyopaswa kuwekwa katika Hazina, na tukatoa ushahidi kuhusu hilo, na jinsi suala la Ghana'im linavyokabidhiwa kwa Khalifah ili aziendeshe na kuzitumia kwa ajili ya kusimamia mambo ya Waislamu kulingana na maoni yake mwenyewe na Ijtihad yake. Kwa kuwa Khumsi ni sehemu ya Ghana'im, basi inafuata kanuni hiyo hiyo, na inapaswa kuwekwa pale Ghana'im zinapowekwa, na zote mbili zingeshughulikiwa kama Jizya, Kharaj na Ushuru.