Liars misinform us that Islam is a “great religion of peace”.

What need does a religion of peace have for
divinely ordained rules regulating the allocation of spoils of war? The following Qur’an uotes come from
the !ilali " #han translation. They are lin$ed to a ta%le containing ten parallel translations for comparison.
With one e&ception from 'unni (ath) the hadith uoted herein are from the collections pu%lished %y the
*uslim 'tudent +ssociation at ,'-. Tafsir uotes are from Islam.,niverse. /ou can search I%n #athir’s
Tafsir at ,'-.*'+ had its own search engines for the Qur’an " hadith. I
recommend http://www/qurambrpwser/com/ for Qur0an searches and for hadith
searches. o
'urah +l.+nfal is titled “The 'poils of War”) “1ooty” or “Windfalls” depending on the translator. It %egins
with a declaration that the spoils %elong to +llah and *oe.
8:1. They as$ you 23 *uhammad 4 a%out the spoils of war. 'ay5 “The spoils are for +ll6h and the
*essenger.” 'o fear +ll6h and ad7ust all matters of difference among you) and o%ey +ll6h and
!is *essenger 2*uhammad 4) if you are %elievers.
I%n #athir’s Tafsir informs us that this ayah resulted from disputes a%out spoils. The Reason behind
revealing Ayah 8:1
Imam +hmad recorded that 'a8d %in *ali$ said) “I said) 83 +llah’s *essenger) +llah has
%rought comfort to me today over the idolators) so grant me this sword.’ !e said) 2This sword is
neither yours nor mine9 put it down.4 'o I put it down) %ut said to myself) 8The (rophet might
give this sword to another man who did not fight as fiercely as I did.’ I heard a man calling me
from %ehind and I said) 8!as +llah revealed something in my case’ The (rophet said) 2/ou as$ed
me to give you the sword) %ut it is not for me to decide a%out. !owever) it has %een granted to me
2%y +llah4) and I give it to you.4 'o +llah sent down this +yah: .
Another Reason behind revealing the Ayah 8:1
Imam +hmad recorded that +%u ,mamah said that 8,%adah %in +s.'amit said) “We went with
the *essenger of +llah to the %attle of 1adr. When the two armies met) +llah defeated the enemy
and some of us pursued them inflicting utter defeat and casualties. +nother group of us came to
the %attlefield collecting the spoils of war. +nother group surrounded the *essenger of +llah ) so
that the enemy could not attac$ him suddenly. When it was night and the various army groups
went %ac$ to our camp) some of those who collected the spoils said) 8We collected it) so none else
will have a share in it.’ Those who went in pursuit of the enemy said) 8;o) you have no more
right to it than us. We $ept the enemy away from the war spoils and defeated them.’ Those who
surrounded the *essenger of +llah to protect him said) 8/ou have no more right to it than us) we
surrounded the *essenger of +llah for fear that the enemy might conduct a surprise attac$
against him) so we were %usy.’
+nother ayeh specifies the division of spoils) with *oe ta$ing <=> off the top.
8:1. +nd $now that whatever of war.%ooty that you may gain) verily one.fifth 2?@Ath4 of it is
assigned to +ll6h) and to the *essenger) and to the near relatives Bof the *essenger
2*uhammad 4C) 2and also4 the orphans) +l.*as6$in 2the poor4 and the wayfarer) if you have
%elieved in +ll6h and in that which We sent down to 3ur slave 2*uhammad 4 on the Day of
criterion 2%etween right and wrong4) the Day when the two forces met 2the %attle of 1adr4 E +nd
+ll6h is +%le to do all things.
The ne&t mention of spoils is in 'urah +l.Fath5 “The Gictory “.
8:1!. Those who lagged %ehind will say) when you set forth to ta$e the spoils) “+llow us to
follow you)” They want to change +ll6h’s Words. 'ay5 “/ou shall not follow us9 thus +ll6h has
said %eforehand.” Then they will say5 “;ay) you envy us.” ;ay) %ut they understand not e&cept a
8:1". 'ay 23 *uhammad 4 to the %edouins who lagged %ehind5 “/ou shall %e called to fight
against a people given to great warfare) then you shall fight them) or they shall surrender. Then if
you o%ey) +ll6h will give you a fair reward) %ut if you turn away as you did turn away %efore) !e
will punish you with a painful torment.”
+llah was tal$ing a%out hypocrites who refused to 7oin the Hihad) how they will see$ a share in the spoils.
3nce again we turn to I%n #athir’s Tafsir.
Acceptable Reasons for not #oining $ihad
2+nd whosoever o%eys +llah and !is *essenger) !e will admit him to Iardens %eneath which
rivers flow9 and whosoever turns %ac$)4 from 7oining the Hihad and %usies himself in his
livelihood) 2!e will punish him with a painful torment.4 in this life with humiliation and in the
!ereafter with the Fire. +llah the J&alted has the %est $nowledge.
If you go to war) you will %e rewarded with spoils and admission to (aradise9 if you refuse) you will %e
condemned to !ell. Islam is a Kreligion’ of war) not peace.
8:1%. +nd a%undant spoils that they will capture. +nd +ll6h is Jver +ll.*ighty) +ll.Wise.
8:&'. +ll6h has promised you a%undant spoils that you will capture) and !e has hastened for
you this) and !e has restrained the hands of men from you) that it may %e a sign for the %elievers)
and that !e may guide you to a 'traight (ath.
8:&1. +nd other 2victories and much %ooty there are) !e promises you4 which are not yet within
your power) indeed +ll6h compasses them) +nd +ll6h is Jver +%le to do all things.
If Islam is so %lessed peaceful) why does it engage in so much warfare? Why has +llah promised a%undant
spoils to %e captured) e&cept as an incentive for war?
(:1!&. +nd +ll6h did indeed fulfil !is (romise to you when you were $illing them 2your enemy4
with !is (ermission9 until 2the moment4 you lost your courage and fell to disputing a%out the
order) and diso%eyed after )e showed you *of the booty+ which you love. +mong you are some
that desire this world and some that desire the !ereafter. Then !e made you flee from them 2your
enemy4) that !e might test you. 1ut surely) !e forgave you) and +ll6h is *ost Iracious to the
%elievers. BJmphasis added.C
The tafsir is rather long) and not essential to comprehending the o%vious) follow the lin$ if you will. The
,rohibition of -beying the .isbelievers/ the 0ause of .efeat at 1hud
(:1"1. It is not for any (rophet to ta$e illegally a part of %ooty 2Ihulul4) and whosoever deceives
his companions as regards the %ooty) he shall %ring forth on the Day of Lesurrection that which
he too$ 2illegally4. Then every person shall %e paid in full what he has earned) E and they shall
not %e dealt with un7ustly.
Is ta$ing %ooty legally the proper role of a (rophet? Is ma$ing war one of the duties of a (rophet?
(:1"&. Is then one who follows 2see$s4 the good (leasure of +ll6h 2%y not ta$ing illegally a part
of the %ooty4 li$e the one who draws on himself the Wrath of +ll6h 2%y ta$ing a part of the %ooty
illegally E Ihulul4? E his a%ode is !ell) E and worst) indeed is that destinationM
Jm%eNNling spoils condemns the em%eNNler to eternity in !ell. This informs us of the centrality of the role of
spoils of war in IslamM It is all a%out the loot9 Islam’s mission is mercenary.
:2(. 1ut if a %ounty 2victory and %ooty4 comes to you from +ll6h) he would surely say E as if
there had never %een ties of affection %etween you and him E “3hM I wish I had %een with them9
then I would have achieved a great success 2 a good share of %ooty4.”
8:"2. It is not for a (rophet that he should have prisoners of war 2and free them with ransom4
until he had made a great slaughter 2among his enemies4 in the land. /ou desire the good of this
world 2i.e. the money of ransom for freeing the captives4) %ut +ll6h desires 2for you4 the
!ereafter. +nd +ll6h is +ll.*ighty) +ll.Wise.
This ayeh lets the cat out of the %ag) revealing *oe’s motivation5 “3ou desire the good of this world“. +
(rophet should not hold prisoners for ransom until he has committed genocide.
8:"8. Were it not a previous ordainment from +ll6h) a severe torment would have touched you
for what you too$.
8:"%. 'o en7oy what you have gotten of %ooty in war) lawful and good) and %e afraid of +ll6h.
-ertainly) +ll6h is 3ft.Forgiving) *ost *erciful.
%:1. *arch forth) whether you are light 2%eing healthy) young and wealthy4 or heavy 2%eing ill)
old and poor4) strive hard with your wealth and your lives in the -ause of +ll6h. This is %etter for
you) if you %ut $new.
%:&. !ad it %een a near gain 2%ooty in front of them4 and an easy 7ourney) they would have
followed you) %ut the distance 2Ta%u$ e&pedition4 was long for them) and they would swear %y
+ll6h) “If we only could) we would certainly have come forth with you.” They destroy their
ownselves) and +ll6h $nows that they are liars.
!%:". +nd what +ll6h gave as %ooty 2Fai’4 to !is *essenger 2*uhammad 4 from them) for which
you made no e&pedition with either cavalry or camelry. 1ut +ll6h gives power to !is *essengers
over whomsoever !e wills. +nd +ll6h is +%le to do all things.
!%:2. What +ll6h gave as %ooty 2Fai’4 to !is *essenger 2*uhammad 4 from the people of the
townships) E it is for +ll6h) !is *essenger 2*uhammad 4) the $indred 2of *essenger
*uhammad 4) the orphans) +l*as6$in 2the poor4) and the wayfarer) in order that it may not
%ecome a fortune used %y the rich among you. +nd whatsoever the *essenger 2*uhammad 4
gives you) ta$e it) and whatsoever he for%ids you) a%stain 2from it4 ) and fear +ll6h. Gerily) +ll6h
is 'evere in punishment.
The voca%ulary of Islam is revelatory in its self. Fai is %ooty collected without a fight) through intimidation
alone9 entirely allocated to *oe. Ihanimah is %ooty ta$en in %attle) from which *oe too$ the top <=>. +
truely passive religion would not have such a rich voca%ulary.
!%:8. 2+nd there is also a share in this %ooty4 for the poor emigrants) who were e&pelled from
their homes and their property) see$ing 1ounties from +ll6h and to please !im. +nd helping
+ll6h 2i.e. helping !is religion4 and !is *essenger 2*uhammad 4. 'uch are indeed the truthful
2to what they say49.
!%:%. +nd those who) %efore them) had homes 2in +l.*adinah4 and had adopted the Faith) love
those who emigrate to them) and have no 7ealousy in their %reasts for that which they have %een
given 2from the %ooty of 1anO +n.;adOr4) and give them 2emigrants4 preference over themselves)
even though they were in need of that. +nd whosoever is saved from his own covetousness) such
are they who will %e the successful.
2:. 'o) when you meet 2in fight Hih6d in +ll6h’s -ause4) those who dis%elieve smite at their
nec$s till when you have $illed and wounded many of them) then %ind a %ond firmly 2on them)
i.e. ta$e them as captives4. Thereafter 2is the time4 either for generosity 2i.e. free them without
ransom4) or ransom 2according to what %enefits Isl6m4) until the war lays down its %urden. Thus
Byou are ordered %y +ll6h to continue in carrying out Hih6d against the dis%elievers till they
em%race Isl6m 2i.e. are saved from the punishment in the !ell.fire4 or at least come under your
protectionC) %ut if it had %een +ll6h’s Will) !e !imself could certainly have punished them
2without you4. 1ut 2!e lets you fight4) in order to test you) some with others. 1ut those who are
$illed in the Way of +ll6h) !e will never let their deeds %e lost)
P5QR " SR5S esta%lish genocide as a sacrament and reveal *oe’s motivation5 financial gain. In P5QR we learn
that +llah prefers genocide. Islam5 Kreligion’ of pieces) not peace.
The mercenary nature of Islam is confirmed in *oe’s 'unnah. 'ahih 1u$hari’s %oo$ of #humus details the
division of spoils. It %egins here5''.'!(.(&.html 1ut there are a few
hadith which ma$e matters e&tremely clear.
'ahih 1u$hari S.AT.TPA is e&emplary) revealing *oe0s fear of e&cess wealth.
Volume 4, Book 53, Number 385:
Narrated 'Amr bin 'Auf Al-Ansari:
(who was an ally of Bam 'Amr bin Lu'ai and one of those who had taken part in (the Ghazwa
of) Badr): Allah's Apostle sent Abu 'Ubaida bin Al-Jarreh to Bahrain to collect the
Jizya. Allah's Apostle had established peae with the people of Bahrain and appointed
Al-'Ala' bin Al-!adrami as their "o#ernor$ %hen Abu '&baida ame from Bahrain with the
money' the Ansar heard of Abu '&baida's arri#al whih oinided with the time of the
mornin" prayer with the (rophet$ %hen Allah's Apostle led them in the mornin" prayer and
finished' the Ansar approahed him' and he looked at them and smiled on seein" them and
said' "I feel that you have heard that Abu. 'Ubaida has brought something" !hey
said" "#es" $ Allah's Apostle' %e said" "&e'oice and hope for (hat (ill please you)
By Allah" I am not afraid of your poverty but I am afraid that you (ill lead a life of
lu*ury as past nations did" (hereupon you (ill compete (ith each other for it" as
they competed for it" and it (ill destroy you as it destroyed them.)
7ahih 8uslim 9oo6 '1%: ;umber (&25
The spoils of war were not made lawful for any people %efore us) This is %ecause +llah saw our
wea$ness and humility and made them lawful for us.
7ahih 9u6hari <olume 1: 9oo6 2: ;umber ((1 5 B...C The %ooty has %een made !alal 2lawful4
for me yet it was not lawful for anyone else %efore me. B...C
!umility? /eah) right. That is situational scripture. *oe) %illing himself as +llah’s final (rophet) set
himself up in a position to have +llah grant special dispensation for every evil act he desired to commit.
+llah said that *oe could ta$e spoils " ransom) conditioned on ma$ing a great slaughter first9 and ta$e <=>
off the top9 he said it with *oe’s own tongue.
8:"%. 'o en7oy what you have gotten of %ooty in war) lawful and good) and %e afraid of +ll6h.
-ertainly) +ll6h is 3ft.Forgiving) *ost *erciful.
1u$hari -h Q? U <RAQ5 :It is mentioned from I%n K,mar from the (rophet) may +llah %less him
and grant him peace) “*y provision has %een placed under the shadow of my spear) and
a%asement and humility have %een placed on the one who diso%eys my command.
*oe said that he made his living %y his spear and that anyone who would diso%ey his command would %e
a%ased and humiliated. !e was arrogant and violent) not hum%le.
7ahih 9u6hari <olume : 9oo6 !&: ;umber &&' B...C while I was sleeping) the $eys of the
treasures of the world were %rought to me and put in my hand. B...C
7ahih 9u6hari <olume : 9oo6 !&: ;umber &"25
;arrated +%u !uraira5
The (rophet said) “#hosrau will %e ruined) and there will %e no #hosrau after him) and -aesar
will surely %e ruined and there will %e no -aesar after him) and you will spend their treasures
in +llah’s -ause.” !e called) “War is deceit’.
9u6hari <olume (: 9oo6 (2: ;umber %! : B...C When +llah made the (rophet wealthy through
conuests) B...C
7ahih 8uslim 9oo6 '1%: ;umber &% : B...C *a$e a holy war) do not em%eNNle the spoils9 B...C
What $eeps a war from %eing holy? Jm%eNNling the spoils. That says it allM + summary follows in the form
of an outline.
• The spoils %elong to +llah and *oe.
• +llah " *oe get the top <=>.
• +llah granted special dispensation to ta$e spoils.
• +llah promised a%undant spoils.
• Jm%eNNling the spoils5
• condemns the em%eNNler to !ell
• ma$es war unholy.
• +llah gave *oe the $eys to the treasures of the world.
• +llah made *oe wealthy through conuests.
• *oe got his income %y his spear.
• *oe wanted the spoils " ransom9 +llah wants genocide.
• Lome " (ersia will %e defeated and their treasures spent in Hihad.
Islamic law confirms the o%vious. The ostensi%le purpose of Hihad is +llah0s good pleasure9 su%7ecting the
entire world to his word. What is the real purpose of Hihad? +ccrual of spoilsM Witness )edaya &.1
When *uslims conuer an area) its population and property are spoils for *uslims. Witness )edaya
The 'ira is not silent on this issue9 it confirms what we already $now. *oe prayed for prey at 1adr. !e
prayed for the conuest of the wealthiest settlement at #hai%ar and %efore every ghaNwat) he prayed to the
Lord of the Devils for Vthe good of this townV meamimgV %ooty s in P.QR uoted a%ove.