Definition of Al-Anfal
Linguistic definition: It is the plural of nafal (pronounced with either a quiescent or an open fa), meaning “surplus” or “addition.”
Al-Anfal refers to the assets to which the Imam is specifically entitled, just as the Prophet was, comprising five categories: land acquired without combat (whether the inhabitants vacated it or surrendered it voluntarily); barren or uncultivated lands (mawat) whether previously owned by a people who have since perished or never subject to ownership, such as vast wildernesses; the shores of seas and mountain peaks (along with their resources), as well as valley bottoms and thickets; assets belonging to the ruler of the Dar al-Harb (territory of war) such as land grants (qata’i‘) and select holdings (safaya) provided they were not usurped from a Muslim or a treaty-bound non-Muslim (mu’ahid); and the right to select or “choose out” (istifa’) whatever he wishes from the spoils of war (such as a horse, a garment, a female captive, or other items), provided this does not cause undue detriment. Furthermore, any spoils seized by fighters without his permission belong to him.
Evidence for the Legitimacy of al-Anfal (Spoils of War)
The Holy Quran:
The Almighty said: “They ask you concerning the spoils of war. Say, ‘The spoils of war belong to Allah and the Messenger.’ So fear Allah, settle your differences, and obey Allah and His Messenger, if you are believers.”
The occasion of the revelation of the al-Anfal verse: It was revealed due to a disagreement among the Muslims regarding the spoils of the Battle of Badr specifically, how they should be divided and who should divide them: the Muhajirun (Emigrants) or the Ansar (Helpers)? The verse clarified the ruling, stating that the matter rested with Allah and the Messenger. It has also been said that the term refers to the anfal (extra rewards or specific spoils) promised to expeditionary forces such as saying, “Whoever does such-and-such shall receive such-and-such.” This occurred at the Battle of Badr, where the young men rushed forward while the elders remained beneath the banners. When the battle ended, the young men claimed what the Prophet had promised them as extra spoils. The elders argued, “We were your support; had you been defeated, you would have retreated to us.” They disputed the matter, and the verse was revealed.
The Noble Sunnah:
Numerous noble narrations mention al-Anfal (spoils of war/assets acquired without combat) and the rulings governing them, including:
Narrated by Hafs ibn al-Bakhtari from Abu Abdillah, who said: “Al-Anfal consists of that which was not seized by charging with horses or camels, or [assets from] a people who made a peace treaty or surrendered willingly; as well as any desolate land and the beds of valleys. These belong to the Messenger of Allah, and to the Imam after him, who may allocate them however he wishes.”
Narrated by Aban ibn Taghlib from Abu Abdillah regarding a man who dies leaving neither an heir nor a mawla (patron/successor): He said, “He falls under the scope of this verse: ‘They ask you about al-Anfal.'” Narrated by Abu al-Sabah, who said: Abu Abd Allah said to me: “We are a people whose obedience God has made obligatory; to us belong the anfal (spoils of war) and the choicest of wealth; we are those firmly grounded in knowledge; and we are the ones who are envied regarding whom God Almighty said: ‘Or do they envy the people for what God has given them of His bounty?'” Differing Views on the Interpretation of al-Anfal
Al-Miqdad al-Suyuri stated that there is disagreement regarding the nature of al-anfal (spoils/extra gains). Ibn Abbas and a group of scholars held that they refer to the spoils of the Battle of Badr. Others maintained that they refer to the spoils of military expeditions (saraya). Some said they refer to individual polytheists such as male or female slaves captured without actual combat. Another group identified them as the khums (one-fifth share). However, the correct view as stated by the Imams al-Baqir and al-Sadiq is that al-anfal comprises assets taken from the Abode of War (dar al-harb) without combat (such as property abandoned by its inhabitants, known as fay’); the inheritance of a person with no heir; royal land grants (qata’i’) that were not originally usurped; reed beds (ajam); valley bottoms; and barren, unclaimed land (mawat). These belong to Allah and His Messenger, and subsequently to his successor, who may allocate them as he sees fit for the public interest and the needs of his dependents. Al-Sadiq stated: “The spoils of Badr belonged exclusively to the Prophet; he distributed them among [the fighters] as an act of grace on his part.” This is the position of the Imami school of thought. This view is supported by the fact that al-anfal is the plural of nafal, meaning an addition or surplus; it was named as such because it represents an excess beyond the standard spoils of war much like a voluntary prayer (nafilah) is so named because it is in addition to the obligatory prayer, and a grandchild is called nafilah because they are an addition to one’s direct children. It has also been said that the spoils of war were termed nafal because, through them, this nation was favored over all other nations.