‘Will you divide my share of the spoils and al-ʿUbayd’s
Between ʿUyaynah and al-Aqraʿ?
Neither Hisn nor Hābis
Surpassed Mirdās in the assembly.
Nor was I inferior to either man;
Whoever is lowered today will not be raised.’

He said: The Messenger of Allah, peace and blessings be upon him, then made his allotment up to one hundred.” Reported by Muslim. Al-ʿUbayd was the name of his horse.

Those whose hearts are to be won over are of two kinds: disbelievers and Muslims. A disbeliever may be given something in the hope of securing a benefit, such as his embracing Islam, or averting his harm if it cannot otherwise be averted. Giving to a Muslim who commands obedience may likewise bring an anticipated benefit: strengthening his commitment to Islam, bringing someone like him to Islam, collecting money from those who will pay only out of fear, inflicting losses on the enemy, or restraining him from harming the Muslims if he cannot otherwise be restrained.

Although this kind of giving may outwardly resemble the practice of kings—giving to leaders while leaving out the weak—deeds are judged by intentions. If the purpose is to serve the interests of the religion and its followers, it belongs to the same category as the giving of the Prophet, peace and blessings be upon him, and his caliphs. If the purpose is domination in the land and corruption, it belongs to the same category as Pharaoh’s giving.

It is only those whose religion is corrupt who object to this, such as Dhū al-Khuwaysirah, who objected to the Prophet’s doing so, peace and blessings be upon him, prompting him to say what he said about him. Likewise, his faction, the Khārijites, objected to the actions of the Commander of the Faithful, ʿAlī, may Allah be pleased with him, through which he sought