Plunder: The Source of Islamic Economy

Ali Sina

Ali Sina is the author of Understanding Muhammad and Muslims.

14 Responses

  1. AliSinaOrg says:

    To his credit Muhammad did not say that if someone cannot
    cultivate his land, it should be taken away from him and given to someone else.
    Imagine a person who for any reason, such as health or difficult circumstances
    can’t cultivate his land. He is hoping however, that his minor children will
    one day cultivate the land. But according to your harebrained suggestion the
    Islamic state should take that land away from him and give it to someone
    else.Isn’t that even more evil than
    what Muhammad said?

  2. AliSinaOrg says:

    Where does it say if one does not cultivate a land it should be taken away from him? You are making up stories because you are embarrassed of the utterly asinine teachings of your prophet. Instead of lying and trying to save Islam from disgrace, it is more honest to admit Muhammad was a nutcase and leave this faith of ignorance, violence and hate.

  3. Phoenix7 says:

    If it is found that there seems contradictory, then it coud happen
    because the hadits is not authentic or because we ourselves could not
    understand it.
    You’re trying to convince us that plundering is not permissible in Islam and the hadiths reporting Muhammad engaging in plunder are fake.But you’re forgetting there’s a whole sura dedicated to permitting Muhammad to plunder,called Sura Al-Anfal (Spoils of War 8)
    They ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah
    and the messenger, so keep your duty to Allah, and adjust the matter of your difference,
    and obey Allah and His messenger, if ye are (true) believers.

  4. SittiRahmahUmniati says:

    So, it is not true that “Plunder” is the Source of Islamic Economy

  5. SittiRahmahUmniati says:

    This embargo be good for Islam and the Muslims, among others
    : The Muslims can take direct lessons about patience and endurance. They
    realize that the loss of profits and the destruction of the means of certain
    goodness is the first obligation that must be given in sacrifice in the path of
    faith. His desire one focusing on proselytizing, kindness, and repair, would be
    put in his displeasure with what happened to the people, in the form of damage
    and error. The Quraysh had never imagined that one day, sooner or later, a new
    dawn will come, Mecca will be clean of idols , Adhan echoed through the corners
    , and the people who once boycotted it will be in control , leaders who decide
    problems, and they become prisoners who expect forgiveness . They just believe
    that today’s and future is theirs , but God will turn his expectations, and
    provide a great victory to the bearer of truth .

  6. SittiRahmahUmniati says:

    Regarding the Quran: Al Anfal:26 we have to remember the
    history below.
    Al Quran, hadiths and history showed that from the beginning
    of Islam conveyed by the Prophet Muhammad shallallaahu `alaihi wasallam opposed
    by their own people that the Arabs of Quraysh, because it is expressly
    forbidden to worship idols, worshiped their ancestors. In fact , the teachings
    of the Rasulullah sallallaahu ` alaihi wasallam was precisely to preserve their
    ancestral teachings that Prophet Ibrahim ` alaihi salam forbidding worship of
    idols , and worship God , God Almighty .
    Various attempts were made in order to stop teachings of the
    Prophet, from the position, wealth, and other enticements, but the Prophet kept
    his apostolic duties. Subtle persuasion, does not work, they finally decided to
    kill the Prophet. However, his uncle Abu Talib protect him even though he has
    not received his teachings.
    Faced with this situation, eventually they ( the Arab
    Quraish ) boycotted Muhammad and his relatives, and other Muslims to boycott
    Act as follows .
    1. Muhammad and their families as well as the followers are
    not allowed to marry other Qurayshis, both male and female.
    2.Qurayshis allowed no sale of goods whatever, with Muhammad
    and his family and their followers.
    3. Quraishis not allowed a friendship or association with
    Muhammad and his family and his followers
    4. Quraishi not allowed to love Muhammad and his family and
    their followers .
    5.The established law of this, after written and hung in the
    Ka ` bah , set sacred as the laws of the Quraysh and the family of Muhammad and
    his followers .
    6. This law is valid for the Bani Hashim and Banu Muttalib had
    not submitted Muhammad to the Quraysh to be killed. When Muhammad had handed to
    them this Act
    no longer valid.
    The boycott lasted for three years. In that time they gave
    up with all Arab tribes in general and especially the Quraysh of Mecca . At
    that time they lived in Shi ` ib gap that is located in a hill outside Mecca .
    That time can be said to the Prophet Muhammad sallallaahu ‘ alaihi wasallam and
    his relatives along with Banu Hashim and Banu Muttalib eat anything obtained,
    to the extent that the leaves and thin bark eaten . This is the misery and
    poverty suffered by the Prophet and his followers. Nevertheless the Muslims to
    remain calm and patient execute the commands of God.
    In the midst of this suffering God Almighty subjecting some
    people to help the Muslims of Quraysh which were isolated. Among them it is Hisham
    ibn Amr, a glorified people. Hisham
    brought his camel in the evening full of food to Bani Hashim and Banu Muttalib.
    As soon as he got near the valley then release the control of the termination
    of the camels . Similarly, when the camel was brought clothes,to alleviate the
    suffering of the Muslims who are isolated.
    According to a history that is at first suggested that the
    boycott law is abolished by Hisham bin ‘ Amr When he met Zuhair bin Umayya, he
    said : “O Zuhair ! Do you have satisfied and happy, if you eat the delicious food
    and well dressed, and mate with those of women, were you to know that brothers
    of Bani Hashim and Muttalib having trouble, suffering from hunger and lack of
    clothing , and should not be entered into the marriage relationship as it
    should be ? ” Zuhair replied : ” How do we want to eliminate it , was I not be
    friends ? Of course I’m not happy to see the cruel deed. Wish I was a friend of
    course, of course I’m willing to tear up the script that boycott law . Hisham ibn ‘ Amr said : ” I could be your
    friend ! ” Zuhair said : “Well , then, we must now look for a companion again .
    So we ‘ll threes ” . Hisham said : “Yes should, if possible ” . Hisham and then
    went to the house Mutha’im Zuhair bin ‘ Ady . After they met with Mutha’im and
    said : ” Hi Mutha’im ! Are you happy and the heart to destroy the people of
    descent ‘ Abdu Manaf ? ” Mutha’im replied : ” Of course not,in fact I want to help but I’m no friend ” .
    Hisham and Zuhair said : ” We are prepared to be your friend , if you really
    would help them ” . Mutha’im said : ” Is it true that both of your word ? If so
    let us work together! But if can , let’s find a friend again , so later the
    four of us ” . Hisham and Zuhair said : ” Yes , if you can let us try ! Because
    more is better ” . Then Hisham , Zuhair and Mutha’im went together to the house
    of Abul Bukhturiy. After they met with Abul Bukhturiy, they convey their
    intentions. Finally Abul Bukhturiy will also agree with them. It’s just that
    when he asked a friend to look for another, in order to become stronger. The
    three men agreed with Abul Bukhturiy to go together to the house Zam’ah bin Al
    -Aswad . After they met with Zam’ah , then they said they will as above. Then
    Zam’ah agree also with their will. So that there were five people from the
    Quraish dignitaries celebrated the legislation would eliminate the ban. And
    anyway they each have followers
    Then they agreed to meet the evening on a hill in Mecca .
    That’s where they met and agreed to cancel the boycott announcement. And when
    the morning came they went to the meeting place . Zuhair bin Umayya tawaf round
    the Kaaba seven times. Then stand with his face to the audience and said : O
    people of Mecca , what we eat , wear clothes while Banu Hashim starve to death
    , should not be buying and selling , for God’s sake I will not sit so that the
    announcement of the embargo that wrongdoers torn.
    Abu Jahl said:”there
    is in one corner of the mosque, ” you lie , by Allah , the announcement should
    not be torn down . ” Zam’ah bin Al – Aswad : thou , by Allah , be a liar , we
    never approve it since you wrote it. Abul
    Buhturiy said , “Yes Zam’ah , we do not agree that writing and never admit it .
    ” Al – Mut’im bin Adi said , ” You’re both right , and lie who say other than
    that you both say . We distanced ourselves from him and writing in it . ” Said
    Hisham ibn Amr as saying al – Mut’im Adiy bin Abu Jahl said , ” It would have
    been decided in the evening , you have been consulted about this outside this
    place . ” Abu Talib when it was in one corner of the mosque watching the fight
    that happened between them . Then Mut’im bin Adiy stand to place the announcement
    pinned to tear it up , and it turns out that the announcement had eaten ground
    except the phrase ‘ Bismikallahumma ‘ Arabs who make a habit of writing
    letters. See how Allah subhaanahu wa ta`aala subjecting them to help Islam and
    the Muslims, standing on the right side. No doubt that is driving this is the
    help of Allah subhaanahu wa ta`aala on
    His Prophet, and the believers there. Then note also , that the ground eating
    the announcement, unless the name of Allah the Exalted . This is perfect proof
    that God Almighty. Most Holy of all words of the wrongdoers . Source: … Follow us : @ dakwatuna on
    Twitter | dakwatunacom on Facebook

  7. SittiRahmahUmniati says:

    Hadith that prohibit to lease farmland and the suggestion to give it away for free on his brother’ if they  do not want to manage their own  can be explained as follows.
    The legal ban on leasing agricultural land does not stand alone. It should also be associated with a legal obligation to manage their land. By the second law, then Islam actually requires that agricultural land can be used optimally. For then there will be no person who has agricultural land will abandon or do not manage it if they want to keep the land.
    In addition, the prohibition of the legal obligations associated with the management will ensure the optimization of human resources. Because for each person can only own and control agricultural land according to its capabilities in terms of managing the land. In contrast to those who are able to manage but do not have agricultural land will get it for free from the state. Thus the existing human resources can actually be used optimally.
    With this condition also it seeks to ensure the distribution of wealth in the community. Because the permissibility of leasing farmland, then the people who control land extensive farming will certainly still hang even though he himself is not able to process them. Instead of people who will not be able to process forever be a farm. From this we can know that one of the lessons is  in order to ensure the distribution of wealth in the community and to the assets including land not only circulate among the wealthy only
    (QS. Al-Hasyr : 7)

  8. SittiRahmahUmniati says:
    you who have believed, do not consume one another’s wealth
    unjustly but only [in lawful] business by mutual consent. And
    do not kill yourselves [or one another]. Indeed, Allah is to you
    ever Merciful.
    orang-orang yang beriman, janganlah kamu saling memakan harta sesamamu
    dengan jalan yang batil, kecuali dengan jalan perniagaan yang berlaku
    dengan suka sama-suka di antara kamu. Dan janganlah kamu membunuh
    dirimu; sesungguhnya Allah adalah Maha Penyayang kepadamu.

  9. SittiRahmahUmniati says:

    History of Zakat

    Zakat Before the Advent of Islam

    The history of Zakat is the same as that of Salaah.
    It is evident from the Qur’an that like Salaah its directive always
    existed in the Shari’ah of the previous Prophets. When the Almighty
    asked the Muslims to pay it, it was not something unknown to them. All
    the followers of the religion of Ibraham (AS) were fully aware of it.
    For this very reason Surah Al-Ma’arij (70:25) describes it as “A
    specified right.” Thus it was a pre-existing Sunnah which the Prophet
    (peace be upon him), with necessary reformations, upheld at the behest
    of the Almighty.

    The Qur’an gives examples in several verses telling
    us how Zakat was imposed on the previous Prophets. For example:

    Zakat of Prophet Isma’il (AS): “Also mention in the
    Book (the story of) Isma’il: He was (strictly) true to what he promised,
    and he was an apostle (and) a prophet. He used to enjoin on his people
    Salaah and Zakat, and he was most acceptable in the sight of his Lord.”

    [Surah Mariam 19:54-55]
    Zakat of the Jews: “And (remember) when We made a
    covenant with the Children of Israel, (saying): Worship none save Allah
    (only) and be good to parents and to kindred and to orphans and the
    needy and speak kindly to mankind; and establish Salaah and pay Zakat.”
    [Surah Al-Baqarah 2:83]

    Zakat to the progeny of Prophet Ishaaq (AS) and
    Prophet Yacob (AS): “And We sent them inspiration to do good deeds and
    to be diligent in the Salaah and pay Zakat.” [Surah Al-Anbiyaa 21:73]

    Zakat of Prophet Isa (AS): “He said: Lo! I am the
    slave of Allah. He has given me the Scripture and has appointed me a
    Prophet. And has made me blessed wheresoever I may be and has enjoined
    upon me Salaah and Zakat so long as I remain alive.” [Surah Maryam

    Zakat in the time of the Prophet (peace be upon him)

    Going back to the first application of Zakat at the
    time of the Prophet (peace be upon him) is like studying Zakat at its
    source in order to discover its significance, mode of application and
    effects, whether social, spiritual or economic.

    In Makkah the verses on Zakat were in the general
    form of voluntary payments and it was left to the faith and the
    brotherly feelings of individuals to decide what and how much to give in
    Zakat. Surah Al-Ma’arij (70:24-25) advises: “And in whose wealth there
    is a right acknowledged. For the beggar and the destitute.”

    It was only in the second year of Hijrah, some
    eighteen months after the arrival of the Prophet (peace be upon him) to
    Madina that Zakat became a Fard or an obligation on Muslims. Madinan
    verses gave clear directives, ordering the payment of Zakat and since
    that time the Prophet (peace be upon him) used to send out Zakat workers
    to collect and distribute the due Zakat.

    The Qur’an does not give the definition of Zakatable
    wealth, except in a few cases, only the general principles are given
    without the details, e.g:

    1) Gold and Silver: “And there are those who hoard
    gold and silver and spend it not in the way of Allah. Announce unto them
    a most grievous penalty.” (Surah Al-Taubah 9:34)

    2) Crops and Fruits: “Eat of their fruit in their
    season, but render the dues that are proper on the day that the harvest
    is gathered.”(Surah al-An’aam 6:141)

    3) Earnings of Trade: “O ye who believe, give of the
    good things which ye have earned.” (Surah Al-Baqarah 2:267)

    4) Wealth from beneath the earth: “And of that which
    we have produced for you from the earth.” (Surah Al-Baqarah 2:267)

    Furthermore, the Qur’an mentions Zakat in general
    and the word amwal (i.e. property or wealth or earning) is used as in
    the verse, “Out of their wealth take sadaqah thereby purifying and
    sanctifying them.” (Surah Al-Taubah 9:103) and, “In their wealth and
    properties is the right of the poor, the beggar and he who is in
    deprivation.” (Surah Al-Dhareyat 51:19)

    It is the Sunnah of the Prophet (peace be upon him)
    that gives us, by example and by directives, details of the general
    Qur’anic command and converts the theoretical axioms of the Qur’an into a
    living reality. The Prophet (peace be upon him) is the one who knows
    most about what Allah ordained and as such the Sunnah gives us detailed
    specifications of the kinds of Zakatable wealth, the minimum exempt of
    each of them and the applicable rates. The Sunnah also gives the details
    of the categories of people that should receive Zakat. – See more at:

  10. SittiRahmahUmniati says:

    If Moslems are faced with the hadits of the Rasulullah shallallaahu `alaihi wa sallam, then before practising the hadits, they should understand some of the things that are the rule in order to understand it. If it is found that there seems contradictory, then it coud happen because the hadits is not authentic or because we ourselves could not understand it.

  11. SittiRahmahUmniati says:

    Zakat is charged on specified wealth because it is owned or possessed.
    There is an obligation for paying zakat on agricultural products.
    Fruits and Other Crops Counted for Zakah
    According to Abu Hanifah and other jurists who stuck to the outward meanings of the related Qur’anic and Sunnah texts, Zakah is due on all crops and fruits grown with the aim of investing the arable land. A Qur’anic verse says, “O ye who believe! Give of the good things which ye have (honorably) earned, and of the fruits of the earth which We have produced for you.” (Surah Al-Baqarah No.2, Verse: 267). The Prophet (peace be upon him) said, “One-tithe is due as Zakah on plantations irrigated by the water of rain or springs, or which draw water from the inner layers of the earth (by its roots), and half of one-tithe is due as Zakah on the plantations irrigated by tools.”
    However, plants that grow without human efforts, such as wood trees, grass, reeds … etc. are not counted for Zakah, unless they are intended to be invested in trade. In such case they will be treated in the same way as commercial commodities.
    Zakah on Agricultural Products
    Agricultural products are not counted for Zakah unless they are intended to be invested in trade. In such case they are treated in the same way as the commercial commodities.
    The Amounts of Crops and Fruits Counted for Zakah
    According to a genuine hadith, “A quantity less than five Wasqs is not counted for Zakah.” Now the five Wasqs equal 653 Kilograms of wheat or other grains. The payer of Zakah should pay attention to the various weights of the different kinds of foodstuff. The Nisab of dried food should be calculated after not before the process of drying is complete.
    The Time When Zakah on Crops and Fruits Falls Due
    Unlike other kinds of property, Zakah on crops and fruits does not become due after the lapse of a full year since reaching the Nisab. Rather, the determining factor here is the agricultural season and the crop. This is confirmed by the Qur’anic verse, “But render the dues that are proper on the day that the harvest is gathered.” (Surah Al-An`am No. 6, Verse: 141).
    Thus, Zakah will be due on each crop produced by the land at the same year.
    The time when Zakah on crops and fruits becomes due begins when they are ripe. However, crops and fruits should first be gathered and piled in the threshing floor. Thus in case the yield is wasted before piling, unintentionally or due not to negligence, no Zakah is due on it. Zakah on crops and fruits, however, is due on the owner who sells the ripe yield of his land or gives it in donation or the one who dies after the crops are ripe. But in case the owner dies before the crops are ripe, Zakah will be incumbent on the buyer or the donee or the heir of the owner.
    The Estimation of Zakah on Crops and Fruits
    The amount of Zakah payable on crops and fruits varies according to costs spent and effort exerted in irrigation as follows:
    – In case of costless, comfortable irrigation the amount of Zakah would be 10%.
    – In case of irrigation with the aid of a costly method, such as digging a well and bringing up water automatically, or buying water, the amount of Zakah would be 5%.
    – In case irrigation includes the two probabilities, the amount of Zakah would be estimated according to the major method of irrigation. But in case of equality, a fixed amount of 7.5% of Zakah would be given.
    – When it is difficult to decide, an amount of 10% of Zakah would be paid.
    Approximate Estimation of the Amount of Zakah Due on Fruits and Other Crops
    Sometimes the owner of fruits and other crops has no time to estimate the yield of his land by measuring. In such case he is permitted to have this yield estimated by an expert and pay the amount of Zakah accordingly. According to Al-Awza`i and Al-Laith, this method of estimation can be applied to all kinds of fruits and crops. Estimating the amount of Zakah is carried out after the fruits and other crops are ripe, while paying it is performed after the process of drying (as in the case of dates and raisins). An amount of one-forth or one-third is to be exempted from the obligation of paying Zakah and left for the benefit of the owner. This is to be left to the expert’s discretion.
    The Amount of Crops and Fruits Exempted from Zakah
    The owner of crops and fruits is not obliged to pay Zakah on the following:
    a) The amount consumed by the owner while the crops or fruits are still raw.
    b) The amount consumed by the beasts utilized in cultivation.
    c) The amount consumed by the wayfarers.
    d) The amounts donated as a charity.
    Deducting the expenditures of cultivation
    According to Ibn `Abbas and other jurists, all expenditures of ploughing, planting, fertilizing, and harvesting are to be deducted from the total amount counted for Zakah, provided that these expenditures do not exceed the rate of one-third.
    Zakah on Crops and Fruits Produced on a Leased Land
    A lessee of a land has to pay Zakah on its produce of fruits and other crops. The owner of the land, on the other hand, will add the leasing value to other cash money in his possession and pay Zakah on them at the rate of 2.5%.
    In case the produce of land is shared due to a contract or crop-sharing (which implies that the owner appoints another person to take care of cultivating or irrigating the land in return for a portion of its yield), the Zakah is due on both parties once the yield reaches the Nisab.
    General Rules Concerning Zakah on Crops and Fruits
    1. Crops and fruits of like kind are to be added and estimated together, while those of different kinds, like fruits and vegetables, are to be estimated separately.
    2. In case the crop varies in quality, Zakah is given on the basis of the average, but not lesser, rate.
    3. The value of plantations grown in different soils are to be added together, so long as they belong to the same owner.
    4. Though the owner of land should pay Zakah from the crop, some scholars maintain that it is permissible to pay it in cash according to the market value.

  12. SittiRahmahUmniati says:

    Do not forget with this

    Sahih InternationalO
    you who have believed, spend from the good things which you have earned
    and from that which We have produced for you from the earth. And do not
    aim toward the defective therefrom, spending [from that] while you
    would not take it [yourself] except with closed eyes. And know that
    Allah is Free of need and Praiseworthy. Indonesian Hai
    orang-orang yang beriman, nafkahkanlah (di jalan allah) sebagian dari
    hasil usahamu yang baik-baik dan sebagian dari apa yang Kami keluarkan
    dari bumi untuk kamu. Dan janganlah kamu memilih yang buruk-buruk lalu
    kamu menafkahkan daripadanya, padahal kamu sendiri tidak mau
    mengambilnya melainkan dengan memincingkan mata terhadapnya. Dan
    ketahuilah, bahwa Allah Maha Kaya lagi Maha Terpuji.

  13. SittiRahmahUmniati says:

    Ali Sina, the hadith you quoted must be juxtaposed with the following hadith.
    Messenger of Allaah shallallaahu  alaihi wasallam said “there is no
    Muslim who plants a tree or plant, then the birds eat or human or
    animal, except he would get alms so”. [Reported by al-Bukhari in the
    Book of AL-Muzaro’ah (2320), and Muslim in Kitab Al-Musaqoh (3950)].
    Description above shows that charity for all types of animals and
    inanimate beings in which there is a reward.
    Syrah Ibn Baththol
    (11/473). Muslims who grow plants never lose sight of Allah Almighty,
    because the plants will be felt by humans and animals, even the earth we
    live. Plants that we planted last ever taken by anyone, either by way
    of lawful, and the haram way, then we as growers still get the reward,
    because the plants were taken it would be a charity for him, and that is
    stolen will be charity. What is eaten by wild animals from him, then
    something (eaten) it would be a charity for him. Whatever is eaten by
    birds from him, then it would be a charity for him. No one is reduced,
    but would be a charity for him. [HR.Muslim in AL-Musaqoh (3945)].
    that contradictory? Of course not, the hadith  indicates that the
    devices must be separated from the home farm.  Traditional farming tools
    to break up the ground is called a rake and the plow, and the devices
    are carried by a cow. Do you agree if  the devices and the caw should be
    kept in the house?

  14. jewdog says:

    Thanks, Ali. The truth of what you say is evident if one watches those clips. The ignorance and bigotry are appalling.
    No society can cohere well if driven by hatred and envy for one’s fellows’ possessions. The Islamic countries are therefore becoming increasingly anarchic.
    Your statement about all those takfir and apostasy accusations is correct. The proliferation of Islamic militias and sects reminds me of the ditty: “The big fleas have little fleas that are always trying to bite ’em, and the little fleas have littler fleas and so on ad infinitem.”