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Isaiah Jones
Isaiah Jones

Spoils Of War 2 [v1.0] \/\/TOP\\\\

In addition to a 24h production of supplies, this Great Building gives you a chance to get a random reward (spoils of war) for the first couple successful battles after its production was collected. Spoils of War can be won for winning most battles the game offers - Guild Expeditions, Guild vs. Guild (GvG), Guild Battlegrounds, Neighborhood Battles, PvP Arena, Quest Battles from the Daily Challenges or Events, however winning battles in Ancient Egypt Settlement won't reward Spoils of War.

Spoils of War 2 [v1.0]

1. The critique of the battle opens with this unusual note. Some disagreements had arisen among the Muslims with regard to sharing the spoils of war. As it was their first experience of fighting under the banner of Islam, the Muslim soldiers had scarcely any notion of the regulations they were required to follow on the battlefield and for settling problems arising from warfare. Doubtlessly some preliminary instructions had been laid down for them in (Surah al-Baqarah 2 )and (Surah Muhammad 47), (See 2: 190 ff. and 47: 4 ff. - Ed.) However the full set of regulations that could contribute to civilizing the conduct of warfare had yet to be laid down. Hence, when it came to war as with several other societal matters, the Muslims were still under the influence of pre-Islamic ideas and concepts. Going by the age-old Arab customs, those who had seized the spoils of war considered themselves their sole and legitimate owners. On the other hand, the Muslims who had concentrated on driving away the enemy rather than on collecting the spoils, claimed that they deserved an equal share of the spoils. They contended that had they slackened in their duty of pursuing the enemy, the latter might have struck back, turning the Muslim victory into a defeat. Similarly, another group of Muslims who had escorted the Prophet (peace he on him) on the battlefield, also laid claim to an equal share, For, they believed, it was they who had rendered an invaluable service insofar as neglect of duty on their part might have resulted in endangering the precious life of the Prophet (peace be on him), in which case the possibility of victory and its attendant spoils and their distribution would all have been totally out of the question. Nonetheless, the group of Muslims who already possessed the spoils saw no merit in these claims. Arguments and counter-arguments gave rise to bitterness and bad blood. (For disagreements among Muslims on the question of distribution of spoils of war see Ibn Hisham, vol. 1. pp. 641-2; al-Waqadi, vol. 1, p. 78. See also the comments on the verse in Qurtubi and Ibn Kathir - Ed.) It was at this juncture that God revealed the present surah. The opening verse takes up this issue. 'They ask you concerning anfal' is the query with which the surah opens. The very use of the word anfal instead of ghana'im in the query implies the answer. For the word anfal, which is the plural of nafl, stands for that which is extra, that which is over and above what is obligatory. If this extra is from the servant, it denotes that additional service which he voluntarily renders over and above what is obligatory. On the other hand, when this extra is from the master, it denotes the additional reward which the master awards his servant over and above what he is entitled to. What is being conveyed here by using the word anfal is, in fact, that all wrangling about spoils is out of place since it concerns not their rights, but the additional rewards they might receive from God. Any and all heated discussion in which they engaged was irrelevant since it was entirely for God to decide whether He should grant any extra reward or not; and if He should grant it, then how much, and to whom. In short, it was not for men to say who should and who should not receive any party of the spoils. This was a major conceptual reform. The war that a Muslim wages is not in order to accumulate worldly benefits. He resorts to it for the moral and social reform of the world and does so when the opposing forces make it impossible to bring about reform by means of persuasion and preaching. Being reformers, the Muslims should focus their attentions on their goal - the reform of the world - rather than on the material benefits which accrue to them incidental by way of God's additional reward in lieu of their strivings. If the attention of Muslims is not diverted from material benefits to their true mission, it is likely that material benefits would become an end in themselves. Moreover, the concept introduced by the Qur'an (see the verse above) also brought about a major administrative reform pertaining to war and the spoils of war. Before the advent of Islam, a soldier used to appropriate all that he could lay his hands on, claiming to be its rightful owner, or else spoils were seized either by; the king or the commander of the army. In the former case, mutual conflicts ensued among soldiers of the victorious army, with the frequent result that their victory turned into defeat. On the other hand, if the spoils were seized by the commander of the army or the ruler, soldiers often concealed and stole the spoils. By declaring that the spoils belong to God and His Messenger, the Qur'an made it obligatory on all soldiers to commit all the spoils of war to the custody of the commander, concealing not even something as trivial as a sewing needle. Subsequently the Qur'an laid down an elaborate set of laws to distribute the spoils of war. According to it, one-fifth of the spoils is to be deposited in the public treasury for public welfare and to provide support for the poor, while four-fifths is to be distributed among the soldiers. (al-Anfal 8: 41 - Ed.)It thus put an end to the evils inherent in the old system. A subtle point implicit in the above verse should not he overlooked. In the opening verse of the Surah nothing has been said beyond affirming the principle that the spoils belong to God and His Messenger. The problem as to how the spoils should be distributed was not touched upon. The Qur'an does however subsequently treat the question of distribution see (verse 41) below. It is significant that in this second instance the word used is a verbal derivative of ghanimah (spoils, booty) see (verse 41 )below whereas in the opening verse the word used is anfal.

4. When the people in question were required to fight, they were disinclined to do so for they felt that they were being driven to death and destruction. Their condition is somewhat similar for they are now required not to contend about spoils of war and wait for God's command as to how the spoils of war should be distributed. This verse could also mean that if Muslims obeyed God and followed the Prophet (peace be on him) rather than their own desires, they would witness as good a result as they witnessed on the occasion of the Battle of Badr. On this occasion too many were reluctant to take on the Quraysh and considered it nothing short of suicide see( verse 6). But when they obeyed the command of God and His Prophet (peace be on him), it proved to be a source of life and survival. Incidentally, this statement in the Qur'in implicitly negates reports usually mentioned in the works of Sirah and Maghazi and which suggest that the Prophet (peace be on him) and his Companions had initially set out from Madina in order to raid the trading caravan of the Quraysh, and that it was only when they came to know that the Quraysh army was advancing to provide protection to the trading caravan that the Muslims were faced with the option of either attacking the caravan or the Quraysh army. The Qur'anic version is quite contrary. Accordingly, from the moment when the Prophet (peace be on him) set out from his house, he was intent upon a decisive battlewith the Quraysh. In addition, the decision as to whether the Muslims should confront the trading caravan or the army was taken at the very beginning rather than later on. It is also evident that even though it was quite clear that it was essential to confront the Quraysh army, a group of Muslims tried to avoid it and kept pleading for their viewpoint. Even when a firm decision had been taken that the Muslims would attack the Quraysh army rather than the caravan, this group set out for the encounter with the view that they were being driven to death and destruction.See (verses 5-8). Cf. al-Waqidi. vol. 1, pp. 19-21; Ibn Sa'd, vol. 2. pp. 11-14 - Ed.)

19. Akinsha, Konstantin and Grigorii Kozlov. "The discovery of the secret repositories". In The spoils of war - World War II and its aftermath: the loss, reappearance, and recovery of cultural property, 162-165. New York: Harry N. Abrams, 1997. (Paper presented at international symposium, The Spoils of War, sponsored by Bard Graduate Center for Studies in the Decorative Arts, New York, January, 1995). Note: The authors' first article in ARTnews magazine, in 1991, on the secret art repositories removed by the Soviets from Germany at the end of WWII was written with the naive hope that it would convince Russia to return the confiscated treasures. In this essay, the authors note many interesting facts about the creation of the secret repositories, noting that the removal of art objects was part of Stalin's foreign policy.

21. Alford, Kenneth D. The spoils of World War II: the American military's role in stealing Europe's treasures. New York: Birch Lane Press, 1994. xii, 292 pp. Note: Alford chronicles WWII-era looting, noting that the magnitude of this plunder surpassed everything done in past wars. His emphasis is on the thievery committed by American military in Germany. Shelved in the Library at D810.A7A37 1994.

30. Boguslavskij, Mark. "Legal aspects of the Russian position in regard to the return of cultural property". In The spoils of war - World War II and its aftermath: the loss, reappearance, and recovery of cultural property, 186-190. New York: Harry N. Abrams, 1997. (Paper presented at international symposium, The Spoils of War, sponsored by Bard Graduate Center for Studies in the Decorative Arts, New York, January, 1995). Note: The author's goal is to provide the reader with basic legal information about Russian-German reciprocal return of cultural property negotiations along with his comments. 041b061a72


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