is being conveyed is that there is no point wrangling about the spoils of war since it is entirely for Allah to decide about their distribution, as they are a gift from Him. This was a major conceptual reform because the purpose of jihād fī sabīl Allāh is not to acquire the spoils.
Distribution of Anfāl
Sūrah al-Anfāl (8: 41) lays down the law for distribution of the spoils. All spoils collected by soldiers should be banked with the commander or ruler. One-fifth of the spoils belong to Allah and His Messenger and his relatives, the orphans, the needy and the wayfarer. The other four-fifths is to be distributed among the soldiers taking part in the fighting.
The basic purpose of the share of Allah and His Messenger (peace be upon him) is for promoting Islamic teachings and religion. As the Prophet (peace be upon him), being the Head of State, received no remuneration to support him and his family, this share was for their sustenance.
Distribution of Fay’
The spoils that are obtained without warfare are called Fay’. The Qur’ān uses its verbal form Afā’a as in al-Ḥashr 59: 6–7. It literally means “one that has come back (or returned) on its own”. In Fay’ there is no share for the soldiers as no combat took place. After the expulsion of the Jewish settlements around Madīnah the spoils thus acquired were termed Fay’ and its distribution is laid down in Sūrah al-Ḥashr: “What Allah has bestowed on His Messenger (and taken away) from the people of the townships belongs to Allah, to His Messenger and to kindred and orphans, the needy and the wayfarer” (al-Ḥashr 59: 7). No specific shares of the beneficiaries are fixed. These depend on the prevailing circumstances and were left for the Head of State to decide.
References
Anfāl: 8: 1. Maghānim: 4: 94; 8: 41 and 69; 48: 15, 19 and 20. Fayʿ: 59: 6 and 7.
ʿArsh [
see Istiwā’
ʿAṣr [
see Ajal
Āyah [
Meanings
The word āyah (pl. āyāt) has many meanings such as: sign, token, mark, miracle, wonder, marvel, prodigy, model, example and paragon. Hence, the word āyah is used in different meanings in the Qur’ān. Its wide usage can be gauged by the fact that Āyah and its derivatives occur 385 times in the Qur’ān.
Usage
A. VERSES OF THE REVEALED BOOK
As a keyword, āyah is often used for the Qur’ānic verses. The reason is that each verse is (a sign from Allah establishing) the Qur’ān’s divine origin. People are urged to reflect on the Qur’ānic verses to attain insight. “A Messenger who rehearses to you the āyāt of Allah containing clear explanations, that he may lead forth those who believe and do righteous deeds from the depth of darkness into light” (al-Ṭalāq 65: 11). One of the tasks of Allah’s Messenger was to recite to the people Qur’ānic verses. “Allah did confer a great favour on the believers when He sent among them a Messenger from among themselves reciting unto them the āyāt of Allah, purifying them and teaching them the Book and wisdom, while before that they had been in manifest error” (Āl ʿImrān 3: 164). This verse occurs twice in Sūrah al-Baqarah (2: 129 and 151) and also in Sūrah al-Jumuʿah (62: 2).
B. PROOF AND EVIDENCE
The other extensive use of the word āyah is for providing proof and evidence of the existence of a Creator and of the inevitability of the Hereafter. For this purpose, the entire universe and the creation including man himself are used as signs confirming and vindicating these truths and realities. “Behold! In the creation of the heavens and the earth, and alternation of night and day, there are signs for persons of understanding” (Āl ʿImrān 3: 190). Looking at the universe one observes that it is continuously changing. Whatever changes cannot be permanent thus the universe will not last for ever. In Sūrah al-Naḥl (16: 11–13) the following are mentioned as signs for those who reflect and possess wisdom: corn, olives, date palms, grapes, fruits, night and day, the sun, the moon and the stars, and things of varying colours on this earth. Similarly in Sūrah al-Rūm (30: 20–23) the following are mentioned as Allah’s signs: the creation of man from dust, the creation of his mate and of mutual love, the creation of heaven and earth, the variations of human languages and colours, as well as sleep during the night and the quest for Allah’s bounty during the day. All these signs are reminders that prove Allah’s existence and His benevolence towards human beings.
Man is also reminded to reflect on himself as there are Allah’s signs therein. “Soon will We show them Our signs in the universe in their own selves until it becomes manifest to them that this is the truth” (Fuṣṣilat 41: 53).
C. MIRACLES
The miracles shown to people or performed by the prophets are termed Āyah. For example: the birth of the Prophet ʿĪsā (Maryam 19: 21); the camel sent to the Thamūd people (al-Aʿrāf 7: 73); the nine clear signs given to the Prophet Mūsā (al-Isrā’ 17: 101); the saving of the drowned body of Pharaoh (Yūnus 10: 92) and many other miracles performed by other prophets.
See also Muʿjizah
D. SIGNS AND INDICATIONS
The word āyah is used for the specific sign or indication given about the occurrence of a future event; for example the Prophet Zakarīyā (peace be upon him) was reassured by a sign that a son would be born to him in his old age (Maryam 19: 10). Similarly the defeat of the Quraysh in the Battle of Badr, paving the way for the triumph of Islam, was termed as an Āyah (Āl ʿImrān 3: 13).
Muḥkamāt and Mutashābihāt
There are two types of Qur’ānic verses: those that are clear in their meanings and those that are ambiguous. “He it is Who has sent down to you the Book; in it are verses basic and fundamental (of established meaning); they are the foundation of the Book; others are not of well-established meaning” (Āl ʿImrān 3: 7). This of course does not mean that all verses fall into these two types only; these two kinds of verses are in contradistinction to each other. The muḥkamāt, basic or fundamental, verses are the foundation of the Book. Then, there are other verses called mutashābihāt, allegorical or ambiguous, whose meanings are not well established, as they relate to the things that cannot be perceived by human beings. No one can fathom their real meaning except Allah. However, we are required to believe in all of them.
Those whose hearts are perverse turn their backs on the facts clearly stated in the Qur’ān. Instead, they try to unravel those verses that are ambiguous by ascribing to them their own meanings. Often they search the enigmatic verses for hidden meanings. On the contrary, those people who are firmly rooted in knowledge and purity of heart, in order to receive guidance concentrate on those verses that are clear and unambiguous. Many sects that developed in the past and still exist today base their religion on Bāṭin, hidden meanings, with the result that they lead themselves and others astray into misguidance.
References
Āyah: 2: 129; 3: 190; 16: 11; 30: 20; 41: 53; 65: 11.
ʿAzm [
see Irādah
Baghy [