he did with the small piece of gold that ‘Alī sent from Yemen. He likewise distributed the spoils of Hunayn among the leaders of Quraysh and the people of Najd, saying:

“I give to some men while leaving others who are dearer to me without giving to them. I give to some because of the anxiety and distress in their hearts, while entrusting others to the contentment and goodness Allah has placed in their hearts.”

He also said:

“I give one of them a gift, and he carries it away under his arm as fire.” They asked, “Messenger of Allah, why, then, do you give to them?” He replied, “They insist on asking me, and Allah does not allow me to be miserly.”

He also said:

“By Him in whose hand is my soul, no man who asks me for something, and whose asking secures for him what we had not intended to give him, will be blessed in it.”

Or words to this effect.

This category encompasses all three divisions. As for wealth in the form of tangible assets, this includes ransoming captives and freeing people from the hands of disbelievers and those who unlawfully hold them. A free Muslim may fall into the power of disbelievers or of evildoers: they may enslave him unjustly, or free him and then deny having freed him. They may also compel him to work without his consent or authorization from the Lawgiver, as when someone unjustly forces workers, such as tailors and farmers, into service. Or they may imprison him unjustly and wrongfully.

Whenever one human being subjugates another without right and prevents him from acting freely, the oppressor resembles a captor, and the oppressed resembles a captive. Likewise, someone held under lawful coercion is a captive. The Prophet, may Allah bless him and grant him peace, said to a creditor who would not leave his debtor’s side: “What has become of your captive?”