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Message: <blockquote data-quote="sirajstc" data-source="post: 11956582" data-attributes="member: 91140">LootingRebuttal to Ali Sina's article "Looting" By Bassam Zawadi This article is in response to Ali Sina's article "Looting" which can be accessed <a href="http://www.faithfreedom.org/Articles/sina/looting.htm" target="_blank">here</a>  The argument has already been dealt with in great detail in this <a href="http://www.answering-christianity.com/muhammads_share.htm" target="_blank">article</a>, however I would like to try and add some more points.  I am not going  to be placing Ali Sina's article here because it is offensive and rude.  He insults the Glorious Prophet Muhammad (peace be upon him) and  therefore I would prefer not posting his text here. If you would like to  see what he has written,  you can visit his article. I already placed  the link above.      When armies go  at war, one side wins and the other loses obviously. The side that loses  not only lose the battle but also lose their possessions. Their houses,  armor, food, wealth etc. Now I am going to be showing what the Muslims  did with the spoils of war. They did not loot it like how Ali Sina makes  it to look like. The Muslims took it legally (because it was during  time of war) and they used it legally. I am going to be presenting  Islam's perspective and rules regarding this issue.    5. No looting and destruction in the enemy's country Muslims have  been instructed by the Prophet not to pillage or plunder or destroy  residential areas, nor harm the property of anyone not fighting. It has  been narrated in the Hadith: "The Prophet has prohibited the Believers  from loot and plunder" (Bukhari, AbuDawood). His injunction is: "The  loot is no more lawful than the carrion" (AbuDawood). AbuBakr Siddeeq  used to tell soldiers on their way to war: "Do not destroy the villages  and towns, do not spoil the cultivated fields and gardens, and do not  slaughter the cattle." Booty of  war from the battleground is altogether different. It consists of the  wealth, provisions and equipment captured from the camps and military  headquarters of the combatant armies and may legitimately be  appropriated. (Syed Abul A'la Maudoodi, Rights Of Enemies In War, <a href="http://www.jamaat.org/islam/HumanRightsEnemies.html" target="_blank">Source</a>) Relations between <a href="http://en.wikipedia.org/wiki/Mecca" target="_blank">Mecca</a> and <a href="http://en.wikipedia.org/wiki/Medina" target="_blank">Medina</a> rapidly worsened (see surat <a href="http://en.wikipedia.org/wiki/Al-Baqara" target="_blank">al-Baqara</a>.)  Meccans confiscated all the property that the Muslims had left in  Mecca. In Medina, Muhammad signed treaties of alliance and mutual help  with neighboring tribes. Muhammad  turned to raiding caravans bound for Mecca. Caravan raiding was an old  Arabian tradition; later Muslim apologists justified the raids by the  state of war deemed to exist between the Meccans and the Muslims.  Secular scholars will add that this was a matter of survival for the  Muslims as well. They owned no land in Medina and if they did not raid,  they would have to live on charity and whatever wage labor they could  find.  (Source: <a href="http://en.wikipedia.org/wiki/Prophet_Muhammad" target="_blank">wikipedia</a>) Taken from <a href="http://www.islamonline.net/surah/english/viewSurah.asp?hSurahID=18" target="_blank">http://www.islamonline.net/surah/english/viewSurah.asp?hSurahID=18</a>... Topics and their Interconnection This portion deals with the problems of the  "Spoils of War". The Quran says that these are not the spoils of war  but the "Bounties of Allah" and proves this by showing that the victory  at Badr (and in all other battles, too,) was won by His succour and not  by the efforts of the Muslims. It also declares (in v. 40) that  the war aim of the Muslims should be to eliminate all unfavourable  conditions for the establishment of Islam and not to gain spoils.  Moreover, the spoils, being the bounties of God, belong to Allah and His  Messenger and they alone are entitled to allocate them. Then after  conditioning the Muslims to accept these things, the different shares  have been allocated in v. 41. 1 - 41 Dr Ibrahim says... Department of Public Treasury State  revenue is the most important tool for providing social security to a  nation. During the Caliphate of 'Umar ibn al-Khattab, the income of the  treasury department had immensely increased due to his wise and strict  administrative policies. Zakah (religious obligation on a Muslim to pay  2½% from his/her wealth), 'ushr (religious tax on agricultural land),  Sadaqah (spending for the pleasure of Allah), jizyah (tax on the  non-Muslims for providing security) and khums (the one-fifth of the spoils of war) were credited to the treasury for the use of the Muslims at large. For  example, after the battles of Yarmouk and Qãdisiyyah, the Muslims won  heavy spoils. The coffers at Madinah al-Munawwarah became full to the  brink. The  aim of the Islamic social security system is to fulfill every possible  human need. These needs can broadly be classified into two categories:  (1) Primary needs i.e., food, clothing, housing and necessary medical  care, and (2) Secondary needs i.e., education, matrimony, old age  benefits and social services etc. Caliph 'Umar ibn al-Khattab used Social Security · To provide Food during serious drought or famines to the people according to the family size. · For the poor and disabled · To provide education to the children · To finance marriages of the unmarried poor or needy persons. · To grant old age benefits and in old age investment · To give loans for economic activity · For granting Interest-free loans · To pay off the debts of persons under obligation · As Social Insurance to pay blood money of convicts in involuntary homicide · To pay stipends to widows, married and unmarried women, young men and the immigrants. (Dr. Ibrahim B. Syed, Social Security In Islam, <a href="http://www.irfi.org/articles/articles_251_300/social_security_in_islam.htm" target="_blank">Source</a>) Muhammad Siddiqi says... The sixth  case is that of borrowing a substantial sum of money from a Muslim  individual for financing a major battle. "Isma'il son of Ibrahim son of  Abdullah, son of Abu Rabi'ah al-Makhzumi has reported to us from his  father who reported about his grandfather that when the Prophet (peace  be upon him) was to attack l:Iunayn he borrowed thirty or forty thousand  from him. He repaid it when he came back. Then the Prophet (peace be  upon him) told him: 'May Allah bless you with prosperity in your family  and your property. The proper recompense for lending is repayment and  gratitude'. In another version of this tradition recorded by Nasa'i, the  amount of the loan is a definite forty thousand. The same is true of  Ahmad ibn Hanbal in his Musnad. As regards the source of payment, both  versions mention money that accrued to the Prophet (peace be upon him)  subsequently. The battle of Hunayn took place in the eighth year after  hijrah immediately after the conquest of Mekkah. These were  comparatively better days for state finances. The accrual of money  referred to in the tradition could have been from the spoils of war  consequent to the victory at Hunayn. The above is clear case of  borrowing for defense purposes. It is also evident that the sum paid  back equaled the sum borrowed and no extra payment were involved. (Muhammad Nejatullah Siddiqi, Public Borrowing In Early Islamic History, <a href="http://islamic-world.net/economics/public_borrowing_in_history.htm" target="_blank">Source</a>)   Taken from<a href="http://www.islamonline.net/english/introducingislam/Economics/article03.shtml" target="_blank">http://www.islamonline.net/english/introducingislam/Economics/article03.shtml</a>...  When the  Prophet Muhammad (peace and blessings be upon him) came to Medina, he  encouraged the wealthier supporters to financially aid the poor  Emigrants. Then, when war booty fell to the lot of the Muslims, he  would divide the wealth according to economic condition - the poor  segments of the Muslims would receive larger portions. Through such  measures, he sought to reduce the gap between rich and poor.   ConclusionThe Muslims did  not fight and take the spoils of war for their own personal gain. They  used it to help the needy and the poor and to establish a system. They  took it in the time of war. They did not invade people intentionally to  pillage their towns and villages and to take the booty. It was only  during time of war. So they obviously they are going to take it. They  are not just going to leave it lying around. It is completely  justifiable what they did. As a matter of fact, no army in the world  will consume the spoils of war in such a generous and beautiful way as  the Muslim armies have done.   Recommended Reading <a href="http://www.studying-islam.org/articletext.aspx?id=679" target="_blank">http://www.studying-islam.org/articletext.aspx?id=679</a>    The debate continues <a href="http://www.call-to-monotheism.com/counter_rebuttal_to_ali_sina_s_response_to_my_rebuttal_to_his_article__looting_" target="_blank">here</a>. </blockquote>

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