And when the spoils that are divided among the army are only what they fought for, as for what comes from it without fighting, it is fay' that the imam takes and divides into five parts. Then he divides one fifth of it into five sections, one of which, and it was for the Prophet ﷺ, will be after him for the interests of the Muslims. The other four sections from this fifth are for those mentioned in the verse after it. The four fifths that are from the original division are those that were for the Messenger of Allah ﷺ because they were obtained through his sufficiency and his intimidation of the enemy. They are distributed among those in need from all sides. Thus, all the wealth belongs to Allah as a favor upon those who worship Him by what He has legislated on the tongues of His messengers, blessings and peace be upon them. The wealth of the disbelievers in their hands is usurped, which they have seized from His allies. So He, glorified and exalted is He, specifically granted the Messenger of Allah ﷺ the wealth of Banu Nadir, placing it wherever He wills because it is fay'. He said: "And what Allah has given as fay'" meaning the king, to whom belongs all matters, has returned it easily after it had appeared to be extremely difficult and hard "upon His Messenger" and He placed it in his hand after it had been taken away from him by the hands of the disbelievers unjustly and aggressively, as indicated by the expression of fay' which is the return of the shadow to the direction from which it began. "From them" meaning a return beginning from the wicked. He clarified that this is fay' not ghanimah, and in fay' enters the wealth of those who died among them without an heir, as well as the jizyah. As for ghanimah, it is what was obtained through fighting and the rapid movement of horses and mounts.

And when war is indeed a charge and retreat in haste, lightness, and agility, with the deception of the knights and the maneuvering of the brave and the evasion of those skilled in striking and stabbing, he said explaining its being fay': "So what you did not hasten" meaning you did not rush. Ibn Ishaq said: You moved and followed in the journey - this ended, and that hastening is for the victory "upon it" and he emphasized the negation with the preposition by saying: "from horses" and confirmed by repeating the negation for the thought of those who thought it was ghanimah due to their surrounding them, saying: "nor mounts" meaning camels, which predominated over it among the mounts. And you did not travel a distance for it, so you did not experience great hardship in seizing their wealth because their village was in the jurisdiction of the noble city, and there was no distance between it and what is adjacent to it, but it is adjacent to one of the villages of the Ansar, which the city is named after entirely. It is the village of Banu Amr ibn Awf in Quba, between it and the village where the Messenger of Allah was residing, about two miles. So everyone walked and did not ride except the Messenger of Allah ﷺ, and they did not fight there afterward. Therefore, Allah made it fay' and did not make it ghanimah, so it is divided as fay', not as ghanimah. Thus, one fifth of it is for the people of the fifth of ghanimah, who are the five categories mentioned in the verse after it, and what remains is the four fifths for him ﷺ combined with what he has obtained from the fifth of the fifth.

And when the meaning of this is: So the authority was not with you, he corrected it by saying: "But Allah"; meaning, the One who has all honor, and there is no equal to Him. "He gives authority to His messengers"; meaning, this is His tradition in every time "over whom He wills" by making what He has given them, glorified and exalted is He, a fear in the hearts of His enemies. He is the One who gave authority to His Messenger, blessings and peace be upon him, over these by instilling in his noble heart the thought of going to them to ask for their assistance in the blood money of the two Amiri men whom Amr ibn Umayyah al-Dhamri, may Allah be pleased with him, mistakenly killed. So when the Messenger of Allah, blessings and peace be upon him, sat beside a house of theirs, and they were bidding him farewell, they secretly broke their covenant with him, plotting against him after they had welcomed him and promised him assistance. They ordered one of them to throw a stone from the roof to kill him. Allah informed him of this, so he left and left his companions there until they caught up with him. This was after Huyayy had acted upon his arrival in Mecca and his regret for Quraysh regarding the war against the Prophet, blessings and peace be upon him, and his alliance with them to be with them against him, blessings and peace be upon him. And Allah informed the Messenger of Allah, blessings and peace be upon him, that you have betrayed Allah and His Messenger, and you intended to do such and such, and that the land is for Allah and His Messenger. So leave it, and I have given you a respite of ten days. They remained in that state for days preparing, and Ibn Ubayy and those with him from the hypocrites sent word that they would not abandon them in hardship or ease. Ibn Ubayy said: I have two thousand from my people and others from the Arabs who will enter your fortress and die from the last of them. And Qurayzah and your allies from Ghatafan will support you. So Huyayy ibn Akhtab was tempted by that and sent word: We will not leave our homes, so do what you wish. The Messenger of Allah, blessings and peace be upon him, headed towards them with the believers carrying his banner, Ali ibn Abi Talib, may Allah be pleased with him, led the prayer in their courtyard after he appointed Ibn Um Maktum, may Allah be pleased with him, over Medina. He stayed with them for six nights while they were fortified. He cut down from their palms and burned, and they called out to him: You used to prohibit corruption and criticize those who did it, so why are you cutting down the palms? They awaited the victory of Ibn Ubayy and those with him regarding what they said, but they did not fulfill their promise to them. So Allah cast terror into their hearts, and they sent a response saying: No, unless you give me your weapons and what you cannot carry on your camels from your wealth. So they hesitated, then they responded, and they carried from their wealth what the camels could carry except for the ring. They left on six hundred camels, and they displayed jewelry and adornments, and their women showed their adornments. Some of them went to Khaybar and some to Sham, and they left the wealth and the ring for the Messenger of Allah, blessings and peace be upon him. Only two men among them embraced Islam: Yamīn ibn Amr and Abu Sa'd ibn Wahb. They embraced Islam with their wealth, so Allah made the wealth of those who did not embrace Islam a spoils for the Messenger of Allah, blessings and peace be upon him, specifically for him to place wherever he wills, as was narrated in the authentic hadith from Umar, may Allah be pleased with him, in the story of the dispute between Ali and Abbas, may Allah be pleased with them. In it, it is mentioned that it is one of his specific privileges, for he said: "Indeed, Allah has given His Messenger, blessings and peace be upon him, a specific share of this spoils that He did not give to anyone else." Then he recited: "And whatever Allah has given as spoils to His Messenger from them" until His saying: "Indeed, He is capable." So it was exclusive to the Messenger of Allah, blessings and peace be upon him, and by Allah, he did not seize it for himself nor did he prefer it over you; He gave it to you and distributed it among you until this wealth remained." Meaning, the wealth that was the subject of their dispute. The Messenger of Allah, blessings and peace be upon him, would spend on his family from this wealth the expenses of their year, then he would take what remained and allocate it for what is for Allah. And in the authentic hadith also from Malik ibn Aws ibn al-Hadathan from Umar, may Allah be pleased with him, he said: "The wealth of Banu al-Nadir was among what Allah gave as spoils to His Messenger, blessings and peace be upon him, that the Muslims did not approach with cavalry or riders. So it was specifically for the Messenger of Allah, blessings and peace be upon him, to spend on his family from it the expenses of a year, then he would place what remained in weapons and provisions as preparation in the way of Allah." - This is the end. And the Messenger of Allah, blessings and peace be upon him, divided their wealth after he had kept for himself among the emigrants, and he did not give the Ansar anything from it except for three men who had a great need: Abu Dujanah Simak ibn Kharashah, Sahl ibn Hanif, and al-Harith ibn al-Simmah, may Allah be pleased with them. And there was mention of the sword of Ibn Abi al-Haqiq among them, so Sa'd ibn Mu'adh, may Allah be pleased with him, granted it to him. And al-Asbahani said: The spoils were divided during the time of the Messenger of Allah, blessings and peace be upon him, into twenty-five shares; four-fifths of it, which is twenty shares, were for the Messenger of Allah, blessings and peace be upon him, to do with as he wished and to rule over as he desired, and the remaining fifth was divided as the fifth of the war booty - meaning, for the Messenger of Allah, blessings and peace be upon him, and his relatives and those after them. Thus was his practice, blessings and peace be upon him, in his shares. When he passed away, it was to the Imam of the Muslims, and so was all that the Messenger of Allah, blessings and peace be upon him, left, for he said: "We do not inherit; what we leave behind is charity." So Abu Bakr, may Allah be pleased with him, took charge of that, then Umar, may Allah be pleased with him, and they both did in it what the Messenger of Allah, blessings and peace be upon him, had done. Al-Asbahani, may Allah be pleased with him, also narrated from Malik ibn Aws ibn al-Hadathan, may Allah be pleased with him, that Umar ibn al-Khattab, may Allah be pleased with him, recited: "Indeed, the charities are for the poor" until he reached: "The All-Knowing, the All-Wise." Then he said: "This is for these," then he recited: "And know that whatever you obtain of anything, then indeed, for Allah is one-fifth of it."

Then he said: This is for these people. Then he recited, "What Allah has given as spoils to His Messenger from the people of the towns" [Al-Hashr: 7] until he reached, "For the poor emigrants" [Al-Hashr: 8] "And those who settled in the home and in faith" [Al-Hashr: 9] "And those who came after them" [Al-Hashr: 10]. Then he said: This encompasses the Muslims in general, so there is no one except that he has a right in it. Then he said: If I live, the shepherd will surely receive his share from it, and his forehead will not sweat in it - it has ended.

Ibn 'Atiyyah said: What the Prophet ﷺ took for Banu al-Nadir and from Fadak is specific to the Prophet ﷺ, and it is not subject to the ruling of the spoils that are pursued and fought over. The position of al-Shafi'i, may Allah be pleased with him, is that these funds, which are spoils like the remaining spoils, are divided into five shares: one-fifth of it is for the mentioned categories, the first of which is the Prophet ﷺ, and four-fifths of it is for him ﷺ alone. Al-Shafi'i responded to the saying of 'Umar, may Allah be pleased with him, that this was specifically for the Messenger of Allah ﷺ, as it is general intended for the specific, and its meaning is that what remained of it in the hands of the Messenger of Allah ﷺ after giving the fifth to its rightful owners was specific to him ﷺ. No one doubts its specificity to him. Then, despite that, he did not take it exclusively for himself, but he would do what was mentioned in the hadith regarding preference. Al-Shafi'i, may Allah be pleased with him, said: Because we do not doubt that the Prophet ﷺ gave the mentioned categories in the verse their right, and we have known that the right of these categories from the wealth of the polytheists is the fifth, as is explicit in Surah Al-Anfal. It is inferred from the saying of 'Umar, may Allah be pleased with him, "Indeed, it was for the Prophet ﷺ" that he had what the Muslims shared in from the fifth of the spoils that resulted from what was instilled in the hearts of the disbelievers from fear of them, and what the Muslims shared in after the fifth is the four-fifths, and the Prophet ﷺ took the place of the Muslims in it, as they did not pursue it with horses or riders. And that occurred due to the fear that Allah cast into the hearts of the polytheists for His Messenger ﷺ. Thus, the four-fifths are specific to those who were the cause of the acquisition of all [as in the spoils, so this spoils and the spoils do not differ in that the four-fifths are specific to those who were the cause of the acquisition of all]. And that the fifth of the two funds is for the mentioned categories, and what he ﷺ had from the spoils of the four-fifths will be for the fighters after his ﷺ death, as it was acquired by the fear that was instilled in the disbelievers from them like the four-fifths of the spoils that were acquired by fighting them.

And when His power, glorified and exalted is He, is general in subjugation and other than it, He manifested and did not conceal, so He said: "And Allah" meaning the King who has all perfection "over all things" meaning [any thing] that it is valid for the will to relate to it, and it is every possible thing of subjugation and other than it "is All-Powerful" meaning reaching the utmost limits of power. And the verse indicates that the swift movement of horses and mounts and the intention of the enemy towards vast places has a great impact on the souls and a tremendous terror.