32. This verse lay's down the law for distributing the spoils of war. Spoils
of war, as mentioned earlier, essentially belong to God and His Messenger. They
alone have the right to dispose of them. As for the soldiers who fight, they
are not the rightful owners of the spoils; whatever they do receive should be
considered an extra reward from God rather than their legitimate right.
Here it is stated how God and His Messenger decided to dispose of the spoils.
The prescribed rule is that the soldiers should depbsit all the spoils with
the ruler or the commander without making any effort to conceal anything. One-fifth
of the spoils thus deposited would be assigned for the purposes mentioned in
the present verse and four-fifths would be distributed among the soldiers who
had taken part in the fighting. In keeping with the directive contained in the
present verse, after every battle the Prophet (peace be on him) used to proclaim:
'These are your spoils. My own share in them is no more than one-fifth and even
that fifth is spent on you. Bring everything, even if it be a piece of thread
or a needle, or anything bigger or smaller, and take nothing by stealth (gulal),
for taking by stealth is a shameful deed, and would lead to Hell.' (Ahmad b.
Hanbal, Musnad, vol. 5, p. 316 - Ed.)
It is pertinent to remember that the share of God and His Messenger (peace be
on him) in the spoils signifies that a part of the spoils should be earmarked
for the struggle to exalt the Word of God and to establish Islam as an operational
system of life..
As to the word 'kinsmen' in the verse, during the Prophet's lifetime, it stood
for his relatives. Since the Prophet (peace be on him) devoted all his time
to the cause of Islam, he was not in a position to earn his own living. Hence,
some arrangement had to be made for the maintenance of the Prophet (peace be
on him) as well as for his family, and the relatives dependent upon him for
financial support. Hence a part of khums (one-fifth of the spoils of war) was
specified for that purpose. There is, however, some disagreement among jurists
as to whom this share should go to after the Prophet's death. Some jurists are
of the view that after the Prophet's death the rule stands repealed. According
to other jurists, this part should go to relatives of those who succeeded him
to Caliphate. Other jurists are of the view that this share should be distributed
among the poor members of the Prophet's family. To the best of my knowledge,
the Rightly-Guided Caliphs followed the last practice. (See the comments of
Qurtubi, Ibn Kathir and Jassas on the verse. See also Ibn Rushd, Bidayat al-Mujtahid,
vol. 1, pp. 377-8 - Ed. )
33. This refers to the support and help from God which brought about victory for the Muslims.