الفيء والغنائم وأثرهما الاقتصادي على حياة المسلمين في العصر الراشدي والأموي (11-132هـ/632-749م)

الباحث

فداء حميد علي المتيوتي

المشرف

أحمد إسماعيل عبد الله الجبوري

الجامعة

جامعة الموصل

الكلية / القسم

التربية للعلوم الإنسانية / التاريخ

الشهادة

دكتوراه

السنة

2023

لغة الرسالة

A

الكلمات المفتاحية

الفيء;الغنائم;الحياة الاقتصادية;التاريخ الإسلامي

Continually, our conviction increases about the difficulty of studying our Arab-Islamic history, particularly in the economic field. Economic conditions are at the heart of the Muslim civilization experience. In addition, studying economic conditions confirms the aspect of cultural communication in the nation's history, where what is economic is linked to what is political and intellectual in a relationship based on integration. Economic studies indeed offer us a mature picture of the Muslim experience in the organisation field and the ability to interact and respond to developments and new situations to establish evidence of its genius in composition, addition, and creativity. Economic studies present us with people's lives and their livelihoods while at the same time keeping us away from the circle of purely political studies that have not been able to provide a clear vision of our history, if not to say that they have sought, consciously or unconsciously, to present a biased and contradictory picture, thus portraying our history as a series of conflicts. Hence, the selection of the topic "Booty and Spoils: Their Economic Impact on lives of Muslims in the Rashidun Era" was made due to the importance of this topic economically, especially in this stage - the Rashidun era - because it represents the most important era of Islamic history. This is because it was the true beginning of the Arab Islamic state, which was established and organized by the Prophet Muhammad (peace be upon him) with the inspiration of Allah Almighty, who intended for this nation to be the best brought forth for humanity. Most Muslims from the poor class lived a life of poverty and hardship in the lower economic strata if the expression was correct. It should be noted that many of the companions were wealthy and counted among the rich of Mecca at the time. Due to Mecca's commercial location, their trade occupation brought them significant amounts of money. However, these companions left their wealth after migrating from Mecca to Medina, as the polytheists did not B allow them to take their money and began seizing it. After the Muslims strengthened and established a strong state, Allah opened up a very important source of livelihood for them: the spoils of war and the loot. After the Islamic armies spread throughout the east and west of the earth, the countries were opened up, and Islam, justice, and equality were spread. This reached its peak during the caliphate of Umar bin Al-Khattab. Therefore, we see that wealth began to flow from the east and west of the earth to the capital of the Muslims and how this wealth affected the improvement of the economic conditions of the Muslims, making them wealthy and counted among the rich of the people. Since Islam is a global religion, not limited to Arabs only, we notice that Islam did not leave the matter of spoils and loot without regulation or guidance. On the contrary, Islam organized the spoils and loot, the way to obtain them, and the aspects that deserve to be taken from these funds. The thesis is divided into an introduction and four chapters. The introduction discusses the meaning of "Booty" and "spoils of war" in language, terminology, and their concept in the Quran and Sunnah, as well as the differences and similarities between the two concepts and who deserves them among Muslims, in addition to the types of spoils of war recognized by Islamic law. The first chapter, entitled "Spoils of War during the Era of Caliph Abu Bakr As-Siddiq," discusses the spoils of the wars of apostasy, battles of the Iraq front, and the battle of Bilad al-Sham. The second chapter, entitled "Spoils of War during the Era of Caliphs Umar bin Al-Khattab and Uthman bin Affan," details the spoils of the Iraq front during the reign of Caliph Umar bin Al-Khattab, which were diverse and extensive, as well as the spoils of the Muslims in the battles of the Jazeera region, the battles of the East, the spoils of the Egypt front, and the spoils of the Arab Maghreb front. The spoils of the Muslims during the reign of Caliph Uthman bin Affan include the spoils of the Azerbaijan and Armenian campaigns, the spoils of the Roman, African, and Cyprus regions, the battle of Marw, and the spoils of Balkh. The third chapter, entitled "The Rise of the Muslims' Standard of Living during the Rashidun Era," discusses the economic conditions of Muslims before the wars of conquest and liberation, as well as the number of spoils of the liberated lands and the trade in spoils, captives, and concubines, and their role in enriching the Muslims. It also discusses the role of lands in enriching Muslims. The fourth and final chapter, entitled "The Impact of Fay and Spoils on Economic Growth during the Rashidun Era," discusses the rise in the standard of living of Muslims and wealthy Muslims, including Abd al-Rahman ibn Awf, Al-Zubayr ibn Al-Awwam, Talha ibn Ubaydullah, and Uthman bin Affan. It also discusses the policy of the Rashidun caliphs to limit the growth of wealth and prevent embezzlement of public funds, as reflected in financial penalties and warnings.

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الاسم

رقم الهاتف

البريد الإلكتروني

الغرض من الطلب (اختياري)

إرسال الطلب