Lessons Derived from the Ḥadith
1 – The term nafal (with a short vowel on the n and f) is used for war-booty, as in the verse, “They ask you about al-anfāl. Say: the spoils belong to Allah and His Messenger.” Here it clearly means the booty. The word is also used for the extra amount a commander gives certain fighters above their fixed shares, but in this ḥadith it refers to the booty itself.
2 – A cavalryman receives three shares of the booty: one for himself and two for his horse. A non-cavalryman—whether on foot or mounted on something other than a horse, such as a camel or a mule—receives one share.
3 – This distribution takes place only after two deductions have been made: (a) the grants (raḍkh) given to those who are not entitled to regular shares and to cover contingencies, and (b) the statutory one-fifth (khums).
Ḥadith Eighteen
On the authority of Ibn ʿUmar: The Messenger of Allah ﷺ used to allot to some of the detachments he dispatched a special bonus exclusively for them, in addition to the standard division for the rest of the army.
Lessons Derived from the Ḥadith
1 – This bonus (nafal) is distinct from the combatants’ regular shares; it is an extra amount granted to them at the discretion of the imam or commander when he deems it beneficial. Ibn Daqīq al-ʿĪd said: The ḥadith shows that the imam’s judgment plays a decisive role in financial matters, both in principle and in amount, according to the public interest.
2 – It is permissible to give some troops more than their allotted shares, or to single out a particular detachment for an extra award, when this serves the greater good, stimulates enthusiasm, and encourages bravery.
3 – Because this was the practice of the Prophet ﷺ, it proves that such bonuses do not impair the soldiers’ sincerity nor diminish their reward, provided that their foremost aim in fighting and risking their lives is to elevate Allah’s word.
4 – Ibn Daqīq al-ʿĪd further noted: The ḥadith is connected to the question of sincerity in deeds—what kinds of accompanying motives harm it and what kinds do not. This is a subtle issue. The link here is that the bonus is meant to spur greater effort, risk-taking, and striving, which inevitably overlaps with the intention of jihad for Allah’s sake. Yet it clearly did not harm the Companions, for the Prophet ﷺ himself granted it. Thus, the ḥadith unmistakably shows that certain subsidiary aims outside pure worship do not invalidate sincerity. The real challenge is to formulate a rule that distinguishes those secondary motives whose presence nullifies sincerity because they constitute a competing purpose, from those that are merely incidental and have no detrimental effect—an issue with many practical branches.