Shia Interpretation Of Khums In Quran

[rumi f 1]

Salaam

I've been grappling with this issue for a while. I know that as Shias, we believe that the Quranic ayah about khums, 8:40, applies to all types of wealth. This is not a problem except that when you read 8:40 in context, it is discussed amongst verses speaking of war. In fact, the name of the surah itself, Anfal, and its subject is all about the spoils of war. In fact, there is no mention of khums anywhere in the Quran outside of Surah Anfal. So wouldn't the context of the verse lend credence to khums being 20% of war booty and not an annual tax? Sunnis sometimes bring up this point in discussion and I'm unable to find a response. I know we have hadith which speaks of khums being taken on things other than war booty but how can we justify the Shia position based upon Quran?

[rumi f 1]

Salaam

I've been grappling with this issue for a while. I know that as Shias, we believe that the Quranic ayah about khums, 8:40, applies to all types of wealth. This is not a problem except that when you read 8:40 in context, it is discussed amongst verses speaking of war. In fact, the name of the surah itself, Anfal, and its subject is all about the spoils of war. In fact, there is no mention of khums anywhere in the Quran outside of Surah Anfal. So wouldn't the context of the verse lend credence to khums being 20% of war booty and not an annual tax? Sunnis sometimes bring up this point in discussion and I'm unable to find a response. I know we have hadith which speaks of khums being taken on things other than war booty but how can we justify the Shia position based upon Quran?

[new-shia-naqvi 0]

Salaam

I've been grappling with this issue for a while. I know that as Shias, we believe that the Quranic ayah about khums, 8:40, applies to all types of wealth. This is not a problem except that when you read 8:40 in context, it is discussed amongst verses speaking of war. In fact, the name of the surah itself, Anfal, and its subject is all about the spoils of war. In fact, there is no mention of khums anywhere in the Quran outside of Surah Anfal. So wouldn't the context of the verse lend credence to khums being 20% of war booty and not an annual tax? Sunnis sometimes bring up this point in discussion and I'm unable to find a response. I know we have hadith which speaks of khums being taken on things other than war booty but how can we justify the Shia position based upon Quran?

from my understanding, which isnt much lol, no one can interpret the quran but the ahlubeit (saw), so what the hadiths tell you, wouldnt that be the true meaning trather then what people feel what it means?

[janali 2]

Sayed Ammar has discussed Khums in Shia Fiqha in his Fatemya 2010 lectures on sayedammar.com

[imaan=faith 625]

salam Dear brother

this is your answer which can defend Shia against Sunnist:

we should know the meaning of "Qanimah", is it only for wars or not?

1- if we look in Surah (4-94): " God has All of the Qanimats" !

so Qanimat means : the Livelihood or in arabic means نعمة or رزق not only what they earn in wars.

2-our Holy prophet said: "The Qanimah of the meetings which they Recall God, is Paradise" (Musnad Ahmad inbe Hanbal)

or He said: "Ramadan is the Qanimah for Momen"

so Qanimah doesn't mean only what They earn in wars.

Now we find the answer....you can prove them that Khums is for Qanimah, but Qanimah is not only for wars....

Ya Ali

Edited January 28, 2011 by imaan=faith

[BaZaRi 1]

Please read "Khums (The Islamic Tax)" by Sayyid Muhammad Rizvi here

I have copied the Chapter One below:

KHUMS IN THE QUR'AN & HISTORY

"Khums" literally means "one-fifth or 20%". In Islamic legal terminology, it means "one-fifth of certain items which a person acquires as wealth, and which must be paid as an Islamic tax". The Qur'an mentions it in the following verse:

Know that whatever of a thing you acquire, a fifth of it is for Allah, for the Messenger, for the near relative, and the orphans, the needy, and the wayfarer...(8:41)

In this verse, the word "ghanimtum" has been used which has been translated as "you acquire". As explained above, it means "certain items which a person acquires as wealth." What are these certain items? According to the ahadith of the Imams of Ahlu 'l-bayt, the items which are eligible for khums are seven:

1. the profit or the surplus of the income.

2. the legitimate wealth which is mixed with some illegitimate wealth.

3. mines and minerals.

4. the precious stones obtained from sea by diving.

5. treasures.

6. the land which a dhimmi kafir buys from a Muslim.

7. the spoils of war.

However, there are some people who interpret the word "ghanimtum" as "whatever of a thing you acquire as spoils of war," thus confining the obligation of khums to the spoils of war only. This interpretation is based on ignorance of the Arabic language, the history of khums, the Islamic laws and of the interpretation of the Qur'an. To make this point crystal clear, I would like to quote the following arguments from my father, `Allamah Sayyid Saeed Akhtar Rizvi. In reading the following paragraphs, remember that the word ghanimtum has been derived from al-ghanimah.

"The Meaning of Ghanimtum: The famous Arabic dictionary of al-Munjid (by Father Louis Ma`luf of Beirut) says, al-ghanim and al-ghanimah means: (a) What is taken from the fighting enemies by force. (B) All earnings generally...Furthermore, the saying al-ghunm bi 'l-ghurm means that the profit stands against expenses, i.e., as the owner is the sole proprietor of the profit and nobody shares it with him, therefore only he bears all the expenses and risk.'(See the entry under G-N-M; in the 28th edition of al-Munjid (Beirut: Dar el-Machreq, 1986) it is on p. 561. Also see other famous dictionaries like Lisan al-`Arab and al-Qamus.) This implies that in Arabic language al-ghanimah has two meanings: one the spoils of war, and the other 'profit'. The above quoted proverb also proves that 'profit' is not uncommon meaning. When a word in the Qur'an can be interpreted in more than one way, it is incumbent upon the Muslims to seek guidance from the Prophet and the Ahlu 'l-bayt. Otherwise, they would be guilty of tafsir bi 'r-ra'iy (interpreting the Qur'an according to one's own personal views); and this is a sin which pushes the sinner into jahannam.

"The History of Khums: Khums is one of those things which were introduced by `Abdu 'l-Muttalib, the grandfather of the Prophet, and continued in Islam. Acting upon a command of God given to him in dream, when `Abdu 'l-Muttalib rediscovered the well of Zamzam, he found in it many valuable things which were buried in it in very remote past by the Ismailites when they feared that their enemies would usurp them. When `Abdu 'l-Muttalib found that buried treasure, he gave away its one-fifth (literally, khums) in the way of God and kept the remaining four-fifth to himself. Then it became a custom in his family; and after the hijrah of the Prophet, the same system was incorporated in Islam. Thus the first khums was not given from the 'spoils of war', but from a buried treasure (which is one of the seven items eligible for khums.)

"The Islamic Laws: Not a single sect of Islam confines the meaning of ghanimah to the 'spoils of war'. In addition to the 'spoils of war' the following items are subject to khums: (a) Minerals: eligible for khums in Shi`ah and Hanafi sects. (B.) Buried treasure: eligible for khums in all Muslim sects (that is, Shi`ah, Hanafi, Maliki, Hanbali and Shafi`iy).

"The Interpretation of the Qur'an: As mentioned earlier, the interpretation of the Qur'an must be based on the teachings of the Ahlu 'l-bayt. The word ghanimah in the verse under discussion has clearly been interpreted as 'al-fa'idatu 'l-muktasabah -- the earned profit' by our Imams.

"To conclude, we can say that the word ghanima was never treated as being confined to the 'spoils of war' by any sect of Islam; and as far as our Imams are concerned, it meant many things besides the spoils of war right from the day of Imam `Ali (peace be upon him), as the authentic traditions show." (Rizvi, S.S.A., Your Questions Answered, vol. 1 (Dar-es-salaam: Bilal Muslim Mission, 1973) p. 44-46.)

What has been quoted above can also be substantiated from the practice of the Prophet of Islam himself. For example, when the Prophet sent `Amr bin Hazm to Yemen, he wrote instructions for him in which, among other things, he says, "...to gather the khums of Allah from the gains [of Yemenis]." (Ibn Khaldun, Ta'rikh, vol. 2, part II (Beirut: al-A`lami, 1971) p. 54; Ibn Kathir, al-Bidayah wa 'n-Nihayah, vol. 5 (Beirut: al-Ma`arif, 1966) pp. 76-77; Ibn Hisham, Sirah, vol. 4 (Beirut: Daru 'l-Jayl, 1975) p. 179.) And when the tribe of Bani Kilal of Yemen sent its khums to the Prophet, the latter acknowledges it by saying, "Your messenger has returned and you have paid the khums of Allah from the gains (al-ghana'im)." (Abu `Ubayd, al-Amwal (Beirut: Mu'assah Nasir, 1981) p. 13; al-Hakim, Mustadrak, vol. 1 (Hyderabad: `Uthmaniyyya Press, 1340 AH) p. 395. For more references, see Ja`far Murtada al-`Amili, al-Sah¡h fi Sirati 'n-Nabi, vol. 3 (Qum: n.p, 1983) p. 309.) It is interesting to note that the Bani Kilal obeyed the Prophet's order and sent the khums of its gains to him while no war had taken place between the Muslims of Yemen and the unbelievers. This is a clear indication that khums was not restricted by the Prophet to the spoils of war.

The importance given by the Prophet to the issue of khums can also be seen in his advice to the delegation of Bani `Abdu 'l-Qays. It seems that Bani `Abdu 'l-Qays (which was a branch of Rabi`ah) was not a very strong tribe. Moreover, in order to travel to Medina, they had to cross an area inhabited by the Muzar tribe which was against the Muslims. Consequently, the Bani `Abdu 'l-Qays could not travel safely to Medina except during the months in which war-fare was forbidden according to the Arab custom.

Once a delegation from Bani `Abdu 'l-Qays came to Medina and said to the Prophet, "We cannot come to you except in the haram months [when war-fare is forbidden], and there are between us and you the unbelievers of Muzar. Therefore, please give us some advice that we may give to those whom we have left behind and that we may enter the Paradise [by acting on it ourselves]." The Prophet advised them to believe in One God, establish prayer, pay zakat, fast in the month of Ramadhan, and "to pay khums (one-fifth) of whatever you gain." (Bukhari, Sahihu 'l-Bukhari, vol. 4 (Beirut: Daru 'l-`Arabiyyah, n.d.) p. 213; Abu `Ubayd, al-Amwal, p. 13. This has also been recorded by other Sunni sources of hadith like Sahih Muslim, Sunan Nisa'i, Musnad of Ahmad bin Hanbal, and Sunan of Tirmidhi.) The circumstances of the Bani `Abdu 'l-Qays -- they were weak and small in numbers, and were thus prevented from traveling safely to Medina -- leaves no room for interpreting the application of khums in the above hadith on spoils of war exclusively.

[BaZaRi 1]

I think you have also posted this in the thinker discourse subforum

http://www.shiachat.com/forum/index.php?/topic/234984561-shia-interpretation-of-khums-in-quran/

Please

I suggest we discuss over this in one place. Please also read my input there.

[Gypsy 3,162]

taken from quran.al-islam.org

Sura 8 Aya 41 to 41

æóÇÚúáóãõæÇ ÃóäøóãóÇ ÛóäöãúÊõãú ãöäú ÔóíúÁò ÝóÃóäøó áöáøóåö ÎõãõÓóåõ æóáöáÑøóÓõæáö æóáöÐöí ÇáúÞõÑúÈóìٰ æóÇáúíóÊóÇãóìٰ æóÇáúãóÓóÇßöíäö æóÇÈúäö ÇáÓøóÈöíáö Åöäú ßõäúÊõãú ÂãóäúÊõãú ÈöÇááøóåö æóãóÇ ÃóäúÒóáúäóÇ Úóáóìٰ ÚóÈúÏöäóÇ íóæúãó ÇáúÝõÑúÞóÇäö íóæúãó ÇáúÊóÞóì ÇáúÌóãúÚóÇäö ۗ æóÇááøóåõ Úóáóìٰ ßõáøö ÔóíúÁò ÞóÏöíÑñ {41}

[shakir 8:41] And know that whatever thing you gain, a fifth of it is for Allah and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer, if you believe in Allah and in that which We revealed to Our servant, on the day of distinction, the day on which the two parties met; and Allah has power over all things.

[Pickthal 8:41] And know that whatever ye take as spoils of war, lo! a fifth thereof is for Allah, and for the messenger and for the kinsman (who hath need) and orphans and the needy and the wayfarer, if ye believe in Allah and that which We revealed unto Our slave on the Day of Discrimination, the day when the two armies met. And Allah is Able to do all things.

[Yusufali 8:41] And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah,- and to the Messenger, and to near relatives, orphans, the needy, and the wayfarer,- if ye do believe in Allah and in the revelation We sent down to Our servant on the Day of Testing,- the Day of the meeting of the two forces. For Allah hath power over all things.

[Pooya/Ali Commentary 8:41]

KHUMS MEANS ONE FIFTH.

Ghanayam means the property, movable and immovable, surrendered by the enemy in any battle. Verse 1 of this surah has already stated that it belongs to Allah and the Holy Prophet. Although the Sunni jurists have restricted its meaning to the spoils of war, but actually, according to Shia scholars, on every profit obtained by trade and labour, or from mines, or from sea or by means mentioned in the books of fiqh, payment of khums is obligatory, because as per the rules of lexicography the word ghanimat applies to all these things. Well-known commentators like Razi and Qartabi admit that the real meaning of ghanimat does not justify its restriction to the spoils of war only. See Tafsir Razi vol. 15, p.164 and Tafsir Qartabi vol. 4, p. 2840. Tafsir al Manar also gives the same verdict.

According to this verse out of every profit, from wherever it comes, including the spoils of wars, khums has to be paid, because both ma (a relative pronoun-mawsulah) and shay are of a general nature and carry no restrictions.

The amount of khums payable is divided into six equal parts to be disbursed as under:

(1) Allah's share.

(2) The Holy Prophet's share.

(3) The Holy Prophet's relatives' share.

(The Holy Prophet used to receive all these three shares).

(4) Share of the orphans of Bani Hashim.

(5) Share of the poor.

(6) Share of the wayfarers.

As sadqa has been forbidden for the relatives of the Holy Prophet, Allah has decreed khums for them.

In the present age the total amount of khums is divided into two equal parts and disbursed as under:

(1) Sahm al Sadat-the share of the descendants of the Holy Prophet.

(2) Sahm al Imam-the share of the Imam, which is given to the mujtahid the payer of khums follows, or can be distributed or utilised by his permission. The mujtahid uses it for the good of the faithful and for the propagation of the faith. For details refer to fiqh.

Verse 26 of Bani Israil says: "Give the kinsman his due". They are Fatimah and her children, the Ahl ul Bayt, according to Tafsir Durr al Manthur, vol. 4, p. 177. Unless and until a Muslim sets aside the khums he cannot be deemed to have paid his dues. Tafsir Ruh al Ma-ani, vol.3, p.637; Tafsir Naysaburi, vol. 3, p . 215, and other commentaries mention that khums is for Allah and for the messenger and for his kinsmen. They are the people to whom the abandoned wealth belongs, about which Allah has revealed in the Quran:

That which Allah gives as wealth unto His messenger from the people of the towns, it is for Allah and His messenger and for the near of kin, (Hashr: 7)

The Holy Prophet said:

"Recognise the rights of my pious and upright relatives for the sake of Allah, and as for those among my kinsmen who are less careful in the matters of religion, pay their dues for my sake, because sadqa has been forbidden to them."

The day of distinction is the day of the battle of Badr.

[Bhooka_Bhairiya 15]

taken from quran.al-islam.org

Sura 8 Aya 41 to 41

æóÇÚúáóãõæÇ ÃóäøóãóÇ ÛóäöãúÊõãú ãöäú ÔóíúÁò ÝóÃóäøó áöáøóåö ÎõãõÓóåõ æóáöáÑøóÓõæáö æóáöÐöí ÇáúÞõÑúÈóìٰ æóÇáúíóÊóÇãóìٰ æóÇáúãóÓóÇßöíäö æóÇÈúäö ÇáÓøóÈöíáö Åöäú ßõäúÊõãú ÂãóäúÊõãú ÈöÇááøóåö æóãóÇ ÃóäúÒóáúäóÇ Úóáóìٰ ÚóÈúÏöäóÇ íóæúãó ÇáúÝõÑúÞóÇäö íóæúãó ÇáúÊóÞóì ÇáúÌóãúÚóÇäö ۗ æóÇááøóåõ Úóáóìٰ ßõáøö ÔóíúÁò ÞóÏöíÑñ {41}

[shakir 8:41] And know that whatever thing you gain, a fifth of it is for Allah and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer, if you believe in Allah and in that which We revealed to Our servant, on the day of distinction, the day on which the two parties met; and Allah has power over all things.

[Pickthal 8:41] And know that whatever ye take as spoils of war, lo! a fifth thereof is for Allah, and for the messenger and for the kinsman (who hath need) and orphans and the needy and the wayfarer, if ye believe in Allah and that which We revealed unto Our slave on the Day of Discrimination, the day when the two armies met. And Allah is Able to do all things.

[Yusufali 8:41] And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah,- and to the Messenger, and to near relatives, orphans, the needy, and the wayfarer,- if ye do believe in Allah and in the revelation We sent down to Our servant on the Day of Testing,- the Day of the meeting of the two forces. For Allah hath power over all things.

[Pooya/Ali Commentary 8:41]

KHUMS MEANS ONE FIFTH.

Ghanayam means the property, movable and immovable, surrendered by the enemy in any battle. Verse 1 of this surah has already stated that it belongs to Allah and the Holy Prophet. Although the Sunni jurists have restricted its meaning to the spoils of war, but actually, according to Shia scholars, on every profit obtained by trade and labour, or from mines, or from sea or by means mentioned in the books of fiqh, payment of khums is obligatory, because as per the rules of lexicography the word ghanimat applies to all these things. Well-known commentators like Razi and Qartabi admit that the real meaning of ghanimat does not justify its restriction to the spoils of war only. See Tafsir Razi vol. 15, p.164 and Tafsir Qartabi vol. 4, p. 2840. Tafsir al Manar also gives the same verdict.

According to this verse out of every profit, from wherever it comes, including the spoils of wars, khums has to be paid, because both ma (a relative pronoun-mawsulah) and shay are of a general nature and carry no restrictions.

The amount of khums payable is divided into six equal parts to be disbursed as under:

(1) Allah's share.

(2) The Holy Prophet's share.

(3) The Holy Prophet's relatives' share.

(The Holy Prophet used to receive all these three shares).

(4) Share of the orphans of Bani Hashim.

(5) Share of the poor.

(6) Share of the wayfarers.

As sadqa has been forbidden for the relatives of the Holy Prophet, Allah has decreed khums for them.

In the present age the total amount of khums is divided into two equal parts and disbursed as under:

(1) Sahm al Sadat-the share of the descendants of the Holy Prophet.

(2) Sahm al Imam-the share of the Imam, which is given to the mujtahid the payer of khums follows, or can be distributed or utilised by his permission. The mujtahid uses it for the good of the faithful and for the propagation of the faith. For details refer to fiqh.

Verse 26 of Bani Israil says: "Give the kinsman his due". They are Fatimah and her children, the Ahl ul Bayt, according to Tafsir Durr al Manthur, vol. 4, p. 177. Unless and until a Muslim sets aside the khums he cannot be deemed to have paid his dues. Tafsir Ruh al Ma-ani, vol.3, p.637; Tafsir Naysaburi, vol. 3, p . 215, and other commentaries mention that khums is for Allah and for the messenger and for his kinsmen. They are the people to whom the abandoned wealth belongs, about which Allah has revealed in the Quran:

That which Allah gives as wealth unto His messenger from the people of the towns, it is for Allah and His messenger and for the near of kin, (Hashr: 7)

The Holy Prophet said:

"Recognise the rights of my pious and upright relatives for the sake of Allah, and as for those among my kinsmen who are less careful in the matters of religion, pay their dues for my sake, because sadqa has been forbidden to them."

The day of distinction is the day of the battle of Badr.

My God!!!!!!!!!!!!!!!!!!

Why the heck do we have to keep resorting to sunni filth to "prove" our madhab. It's time the shias realized that shia imami Islam doesn't start and end at the apologist articles found at babyish sites such as al-islam.org.

[Gypsy 3,162]

(salam)

If you read the post by the original poster, he was debating with a Sunni about the Khums. The Sunnis have narrowly defined Khums as war booty/Spoils of War. It makes sense to explain to Sunnis from their own book.

We have the hadeeths from our Imams but the Sunnis don’t. The Sunnis are never gonna believe the words of our Imams.

except that when you read 8:40 in context, it is discussed amongst verses speaking of war. In fact, the name of the surah itself, Anfal, and its subject is all about the spoils of war. In fact, there is no mention of khums anywhere in the Quran outside of Surah Anfal. So wouldn't the context of the verse lend credence to khums being 20% of war booty and not an annual tax? Sunnis sometimes bring up this point in discussion and I'm unable to find a response. I know we have hadith which speaks of khums being taken on things other than war booty but how can we justify the Shia position based upon Quran?

[Bhooka_Bhairiya 15]

(salam)

he was debating with a Sunni about the Khums.

(wasalam)

Ohhhh.........I see, perhaps this would be helpful then.

Kafi:

ãÍãÏ Èä íÍíì¡ Úä ÃÍãÏ Èä ãÍãÏ Èä ÚíÓì¡ Úä ãÍãÏ Èä ÅÓãÇÚíá¡ Úä ÃÈí ÅÓãÇÚíá ÇáÓÑÇÌ¡ Úä ÇÈä ãÓßÇä¡ Úä ËÇÈÊ ÃÈí ÓÚíÏ ÞÇá: ÞÇá áí ÃÈæÚÈÏÇááå (Úáíå ÇáÓáÇã):

íÇ ËÇÈÊ ãÇáßã æááäÇÓ¡ ßÝæÇ Úä ÇáäÇÓ æáÇ ÊÏÚæÇ ÃÍÏÇ Åáì ÃãÑßã¡ ÝæÇááå áæ Ãä Ãåá ÇáÓãÇÁ æÃåá ÇáÇÑÖ ÇÌÊãÚæÇ Úáì Ãä íÖáæÇ ÚÈÏÇ íÑíÏ Çááå åÏÇå ãÇ ÇÓÊØÚÇÚæÇ¡ ßÝæÇ Úä ÇáäÇÓ æáÇ íÞæá ÃÍÏßã: ÃÎí æÇÈä Úãí æÌÇÑí¡ ÝÅä Çááå ÚÒæÌá ÅÐÇ ÃÑÇÏ ÈÚÈÏ ÎíÑÇ ØíÈ ÑæÍå¡ ÝáÇíÓãÚ ÈãÚÑæÝ ÅáÇ ÚÑÝå æáÇ ÈãäßÑ ÅáÇ ÃäßÑå¡ Ëã íÞÐÝ Çááå Ýí ÞáÈå ßáãÉ íÌãÚ ÈåÇ ÃãÑå

Imam al Sadiq(AS) said to Thabit "What have you got to do with the majority people(i.e. the sunnis/mukhalifeen)? Stay away from them! Don't Call people towards Imamah. Even if everyone wanted to misguide a man whom Allah(SWT) wants to guide, they won't be able to do so. Stay away from mukhalifeen/sunnis and don't think he's my brother, neighbor etc. When Allah(SWT) wills good for someone He purifies his soul so when he hears the truth he accepts it and rejects falsehood. Allah(SWT) puts a kalma in his heart that he stays steadfast on truth."

The Sunnis are never gonna believe the words of our Imams.

True, so follow the hadith quoted above. At least we shias should start believing in the words of our Imams.

[siraatoaliyinhaqqun 527]

^^^ interestingly usoolis complain that sunnis don't believe ahadis from Sunni books however they forget that they too do not accept when a akhbari presents ahadis as has happened in the other thread of khums.

The Sunnis simply say we don't accept but our fallible alims are more knowledgeable (can they be wrong after studying so long)and so does usoolis, and/or Christians, Jews and all religions.

Finally all religions prove themselves right however add allahu alim or ameen as if they are unsure.

Ya Ali Haqq

[rumi f 1]

All, thank you for the responses. I've actually reviewed some of the same links during my own study of this topic. However, it still does not fully answer my initial query.

Context is key to understanding many things. Sayyid Muhammad Rizvi stated correctly that khums can mean either everything you acquire or spoils of war. If the context of the verse on khums is the spoils of war, then isn't it logical to conclude that khums in this instance is referring to the spoils of war? How can we justify khums referring to everything when the context appears to support the second definition?

Now if khums were mentioned in different surahs, then I would agree that its application would be more general. But we only see it mentioned in the surah about the spoils of war. Given this, why should we choose the other definition of khums which is not supported by the context?

[Gypsy 3,162]

(salam)

Context is key to understanding many things. Sayyid Muhammad Rizvi stated correctly that khums can mean either everything you acquire or spoils of war. If the context of the verse on khums is the spoils of war, then isn't it logical to conclude that khums in this instance is referring to the spoils of war? How can we justify khums referring to everything when the context appears to support the second definition?

Khums means 1/5. Have you asked the Sunnis why they have restricted the verse 8:41 just for war booty/Spoils of War?

The verse is clearly mentioning that it is not talking about war booty because you see this sentence here → “a fifth of it is for Allah and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer”

The traveler, the orphans and the needy are not really fighting the war here. Also, please look about how the spoils of wars are to be distributed. It is only for the soldier (men) who fight in the battle.

سَيَقُولُ الْمُخَلَّفُونَ إِذَا انْطَلَقْتُمْ إِلَىٰ مَغَانِمَ لِتَأْخُذُوهَا ذَرُونَا نَتَّبِعْكُمْ ۖ يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ ۚ قُلْ لَنْ تَتَّبِعُونَا كَذَٰلِكُمْ قَالَ اللَّهُ مِنْ قَبْلُ ۖ فَسَيَقُولُونَ بَلْ تَحْسُدُونَنَا ۚ بَلْ كَانُوا لَا يَفْقَهُونَ إِلَّا قَلِيلًا {15}

[shakir 48:15] Those who are left behind will say when you set forth for the gaining of acquisitions: Allow us (that) we may follow you. They desire to change the word of Allah. Say: By no means shall you follow us; thus did Allah say before. But they will say: Nay! you are jealous of us. Nay! they do not understand but a little.

[Pickthal 48:15] Those who were left behind will say, when ye set forth to capture booty: Let us go with you. They fain would change the verdict of Allah. Say (unto them, O Muhammad): Ye shall not go with us. Thus hath Allah said beforehand. Then they will say: Ye are envious of us. Nay, but they understand not, save a little.

[Yusufali 48:15] Those who lagged behind (will say), when ye (are free to) march and take booty (in war): "Permit us to follow you." They wish to change Allah's decree: Say: "Not thus will ye follow us: Allah has already declared (this) beforehand": then they will say, "But ye are jealous of us." Nay, but little do they understand (such things).

[Pooya/Ali Commentary 48:15]

Soon after his return from Hudaybiya the Holy Prophet decided to proceed against the Jews of Khaybar, and declared that he would take with him only those who had accompanied him to Hudaybiya, because those who stayed behind at the time of going on that journey and now desired to be there when booty could be available, were debarred from joining the jihad. Jihad is not for personal gain or booty. Jihad is striving hard, in war and peace, in the cause of Allah.

[rumi f 1]

^^

Zareen, the reason they believe it refers to spoils of war is because of the context of the verse. The verses that come before and after it all speak of war. The name of the surah itself is "the spoils of war."

You are correct that civilians don't get war booty. However the solider who gain the booty keep 4/5 for themselves and are supposed to distribute the remaining fifth as khums.

As I've mentioned before, if the verse of khums is read in context, it is hard to ignore that the context logically suggests war gains. And also, why isn't khums only mentioned in the chapter on the spoils of war and not in any other chapter? Yes, khums can mean 20% of wealth as well but it must be considered in the proper context.

[110_Fatima 167]

Which aya makes khums wajib though?

[MysticKnight 118]

^^

Zareen, the reason they believe it refers to spoils of war is because of the context of the verse. The verses that come before and after it all speak of war. The name of the surah itself is "the spoils of war."

You are correct that civilians don't get war booty. However the solider who gain the booty keep 4/5 for themselves and are supposed to distribute the remaining fifth as khums.

As I've mentioned before, if the verse of khums is read in context, it is hard to ignore that the context logically suggests war gains. And also, why isn't khums only mentioned in the chapter on the spoils of war and not in any other chapter? Yes, khums can mean 20% of wealth as well but it must be considered in the proper context.

Also take the fact that it doesn't say (gained) "extra at the end of the year" - and no context gives you the impression it's what you gained at the end of the year after what you spent - then really it would 1/5th of all income you gain - but it's obvious it was spoils of war. Also what does it mean the Prophet asks no wage - but then takes 1/5 of people's extra income? Yeah I ask you no reward for it but you have to give me 1/5th of your extra income - like that makes sense.

The thing is some hadiths have it just spoils of war - while others explain it to be more. A possible reason for these hadiths could be people wanted to make money off the people - by claiming to be representatives of the Imams collecting money - and this would be a means of making money.

Zakat is repeated in Quran, but Khums has more importance then it? Also, what is zakat really then, if you define zakat, you will see khums is really zakat, and it's matter of not calling a spade a spade. It's a form of Sadaqa/Zakat, but that has been explained to be for different people, and not for Prophet/Qurba/.

This is one of the most insincere things in Shiism - it's so blantantly obvious that khums was never meant the way Shias took it...but where is objectivity - Shias complain about Sunnis being insincere to hadiths - look at how insincere they are in interpreting this verse.

If Mawla is all about context, and they should follow context...then what about the context of the khums verse? It's a double standard...

[godzapostle 110]

I think MysticKnight makes some very good points.

 

And how equitable is it really that a small minority of Muslims are entitled to 20% of the income of all Muslims while the vast majority of needy Muslims have to rely on a 2.5% tax that barely applies to anyone.