(41–42) “Know that whatever spoils you acquire, one fifth belongs to Allah and the Messenger, and to his close relatives, orphans, the needy, and stranded travelers—if you truly believe in Allah and in what We sent down to Our servant on the Day of Criterion, the day the two forces met. Allah has power over all things. Remember when you were on the nearer side of the valley and they were on the farther side, while the caravan was below you toward the coast. Had you made an appointment to meet, you would have failed to keep it. But Allah brought you together so that He might accomplish a matter already decreed, so that whoever perished would perish upon clear proof and whoever lived would live upon clear proof. Allah is indeed All-Hearing, All-Knowing.”

The Most High says: “Know that whatever spoils you acquire”—that is, whatever property you rightfully take from the disbelievers by force, whether little or much—“one fifth belongs to Allah.” The remainder belongs to you who acquired the spoils, for He attributed the spoils to them and set aside one fifth of them. This indicates that the remainder belongs to them and is divided as the Messenger of Allah (may Allah bless him and grant him peace) apportioned it: an infantryman receives one share, while a horseman receives two shares for his horse and one share for himself.

As for this fifth, it is divided into five shares. One share belongs to Allah and His Messenger and is spent on the general interests of the Muslims without being designated for any particular purpose. Allah assigned it to Himself and His Messenger, though Allah and His Messenger have no need of it; it is therefore known to be for Allah’s servants. Since Allah did not designate a specific use for it, this indicates that it is to be spent on matters of general benefit.

The second share of the fifth is for the Prophet’s close relatives from the clans of Banū Hāshim and Banū al-Muttalib. Allah attributed this share to kinship, indicating that kinship alone is the reason for entitlement. Their rich and poor, males and females, are therefore equal in this regard.

The third share of the fifth is for orphans: those whose fathers died while they were still young. Out of mercy toward them, Allah assigned them one fifth of the fifth because they are incapable of managing their own interests and have lost the one who would have done so for them.

The fourth share of the fifth is for the needy—that is, poor people in need, whether young or old, male or female.

The fifth share of the fifth is for stranded travelers. This refers to (1) a stranger cut off from his resources while outside his homeland. [Some commentators hold that the fifth of the spoils must be confined to these categories, though its recipients need not receive equal shares; rather, its distribution ⦗322⦘ depends upon what best serves the general interest. This is the preferable view.] (2) Allah made the proper payment of the fifth a condition of faith, saying: “If you truly believe in Allah and in what We sent down to Our servant on the Day of Criterion.” This was the day of Badr, through which Allah distinguished truth from falsehood, made the truth manifest, and nullified falsehood.

“The day the two forces met”—the force of the Muslims and the force of the disbelievers. That is: if you believe in Allah and in the truth that Allah sent down to His Messenger on the Day of Criterion, when signs and proofs appeared demonstrating that what he brought was the truth. “Allah has power over all things”; whenever anyone strives against Him, He overcomes him.

“When you were on the nearer side of the valley”—that is, the side of the valley nearer Medina—“and they were on the farther side,” namely, the side farther from Medina. Thus, a single valley had brought you together.

“While the caravan”—which you had set out to intercept, though Allah intended something else—“was below you,” toward the seacoast.

“Had you made an appointment” with them to meet in this place and under these circumstances, “you would have failed to keep it.” One side would inevitably have arrived early or late, chosen a different place to camp, or encountered some other circumstance that would have diverted you or them from the appointed meeting (3).

“But” Allah brought you together under these circumstances “so that He might accomplish a matter already decreed”—that is, a matter ordained in pre-eternity and certain to occur.

“So that whoever perished would perish upon clear proof”—that is, so the event would constitute conclusive proof and clear evidence against the obstinate denier, who would then choose disbelief with full awareness and certainty of its falsity, leaving him no excuse before Allah.

“And whoever lived would live upon clear proof”—that is, so the believer’s insight and certainty would increase through the proofs and evidences of the truth that Allah showed both groups, which serve as a reminder for people of understanding.

“Allah is indeed All-Hearing, All-Knowing”: He hears every voice despite the diversity of languages and the many different needs, and He knows what is outward, what lies within hearts and innermost thoughts, and all that is unseen and seen.