وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَمَا أَنْزَلْنَا عَلَى عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿۴۱﴾ إِذْ أَنْتُمْ بِالْعُدْوَةِ الدُّنْيَا وَهُمْ بِالْعُدْوَةِ الْقُصْوَى وَالرَّكْبُ أَسْفَلَ مِنْكُمْ وَلَوْ تَوَاعَدْتُمْ لَاخْتَلَفْتُمْ فِي الْمِيعَادِ وَلَكِنْ لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَيَحْيَى مَنْ حَيَّ عَنْ بَيِّنَةٍ وَإِنَّ اللَّهَ لَسَمِيعٌ عَلِيمٌ ﴿۴۲﴾

﴾41﴿ Wa'lamooo annamaa ghanimtum min sha'in fa anna lillaahi khumusahoo wa lir Rasooli wa lizil qurba walyataamaa walmasaakeeni wabnis sabeeli in kuntum aamantum billaahi wa maaa anzalnaa 'ala 'abdinaa yawmal Furqaani yawmaltaqal jam'aan; wal laahu 'alaa kulli shai'in Qadeer
﴾42﴿ Iz antum bil'udwatid dunyaa wa hum bil'udwatil quswaa warrakbu asfala minkum; wa law tawaa'attum lakhtalaftum fil mee'aadi wa laakil liyaqdiyal laahu amran kaana maf'oolal liyahlika man halaka 'am baiyinatinw wa yahyaa man haiya 'am baiyinah; wa innal laaha la Samee'un 'Aleem

﴾41﴿ And know that whatever you take as booty, then for Allah belongs a fifth of it, and for the Messenger and the near relatives
﴾42﴿ And the orphans and the helpless and the wayfarer, if you believe in Allah and what We have sent down to Our servant (help) on the Day of Judgment, the Day the two armies met. And Allah has power over all things

[41] From this point begins the second part of the Surah, which also contains two sections.
The first section continues until verse 56, and in it, the first claim of the Surah is elaborated upon. Within this, there are:
– Five reasons (for the claim)
– One legal rule of jihad
– A warning (tanbīh)
– And worldly and afterlife threats (takhwīf dunyawī wa ukhrawī)
The message of the verse is that the commander of jihad must divide the spoils of war (ghanimah) into five parts. This ruling is from Allah and His Messenger, as mentioned in the opening verses of the Surah.
Four parts of the spoils are to be distributed among the fighters, and the fifth share is the right of the Bayt al-Māl (public treasury), with its five designated recipients mentioned in this verse.
The connection to the previous verse is:
– That one spoke of the ruling on fighting, – And this verse explains the ruling on the
wealth that comes through fighting, i.e., spoils (ghanimah).
The permissibility of ghanimah is a unique distinction of this Ummah. In previous nations, when the spoils were accepted by Allah, a fire would descend from the sky to consume them.
(لِلَّهِ) — Mention of Allah comes first, expressing complete divine ownership and as a means of seeking blessing.
(وَلِلرَّسُولِ) — According to some scholars, this share was specific to the Prophet (May Allah bless him and give him peace) during his lifetime for himself, his family, and guests. After his passing, it was no longer applicable. Other scholars state that this portion should be collected into the Bayt al-Māl for the general welfare of Muslims, including scholars of fiqh and hadith (as noted by Sharbīnī and Ibn Kathīr). (وَلِذِي الْقُرْبَى) — This refers to the relatives of the Prophet (May Allah bless him and give him peace)—specifically, Banu Hāshim and Banu al-Muṭṭalib. This verse also presents the first reason (for the claim), through the phrase: (إِنْ كُنْتُمْ آمَنْتُمْ) — “If you truly believe…” If you have faith in Allah and are certain that He supported you during the Battle of Badr, then why do you argue over the spoils? The outcome clause of “if” is implied, and (وَاعْلَمُوا) (“So know…”) hints at it, meaning: Then divide the spoils in this prescribed way.
[42] This is another reason supporting the earlier claim. The main point is: Allah promised you victory over the army of Abu Jahl, not the caravan of Abu Sufyan—and He fulfilled that promise by granting you victory. So, do not dispute over the spoils (ghanimah).
The explanation of the verse is as follows: At Badr, there was a well (ḥufrah)— – On the side closer to Madinah stood the Muslim army.
– On the opposite side, closer to Makkah (from where the road from Makkah arrived), was Abu Jahl's army.
– The caravan of Abu Sufyan was heading even further south, along the coast, about three miles from Badr.
(لَاخْتَلَفْتُمْ) — Had you planned or been given a choice, there would have been disagreement from both sides, because each group assumed the other was larger or stronger.
(أَمْرًا كَانَ مَفْعُولًا) — The intended “matter” here is the destined victory of the believers in the battle, which was already decreed by Allah.
(لِيَهْلِكَ مَنْ هَلَكَ) — One interpretation is:
– After the victory at Badr, the truth of Islam became evident, so if someone died after that, they died after seeing clear proof.
– And whoever lived, lived with full awareness of that proof. The second interpretation, favored by many commentators, is:
– Hālakat (destruction) refers to kufr (disbelief)
– Ḥayāt (life) refers to īmān (faith)
Thus, whoever disbelieves does so after the truth is clear, and whoever believes does so with conviction.
(وَإِنَّ اللَّهَ) — This connects back to the previous mentions of the states of believers and disbelievers, reinforcing that Allah is All-Hearing, All-Knowing.