of his master on a horse belonging to his master, the two positions we mentioned regarding the case where he usurps a horse and fights on it are derived [for this case]; because it is in this instance equivalent to a usurped horse.
Section: It is not permissible to favor some of those entitled to booty over others in the distribution, unless he grants some of them a specific grant (nafal) from the spoils, according to what we have mentioned in the section on grants (anfal). As for anything other than that, it is not allowed; because the Prophet (peace and blessings of Allah be upon him) allotted three shares to the horseman and one share to the foot soldier (12), and he equalized between them. Furthermore, because they participated in the spoils on the basis of equality, so equality between them is required (13), just like all other partners.
Section: If the Imam says: "Whoever takes something, it belongs to him," it is permissible, according to one of the two narrations. This is the position of Abu Hanifa and one (14) of the two positions of al-Shafi'i. Ahmad said, regarding a detachment (sariyya) that goes out, that if the governor says: "Whoever brings something, it is his, and whoever does not bring anything, has nothing": The grants (anfal) are up to the Imam, and whatever (15) he does is permissible, because the Prophet (peace and blessings of Allah be upon him) said on (16) the day of Badr: "Whoever takes something, it is his" (17). Also, because they (18) went to battle based on this and agreed to it. The second narration is that it is not permissible. This is the second position of al-Shafi'i; because the Prophet (peace and blessings of Allah be upon him) used to distribute the spoils, and the Caliphs after him did so as well. Furthermore, this leads to them being preoccupied with looting instead of fighting, and the enemy triumphing over them, so it is not permissible. Additionally, taking spoils is a reason for them being entitled to them on the basis of equality, so that right does not vanish by the word of the Imam, just like all other forms of acquisition. As for the affair of Badr, it is abrogated, for they disagreed about it, and Allah the Almighty revealed: {They ask you about the spoils of war. Say, "The spoils of war are for Allah and the Messenger"} (19).
(12) Its takhrij (authentication) has preceded, on page 86. (13) Omitted from: M. (14) In the original and A: "wa huwa ahad". (15) In A, B, M: "ma". (16) Omitted from: B. (17) Al-Bayhaqi related it from Imam al-Shafi'i. See: The chapter on the third type of grant (nafal), from the Book of the Distribution of Fay' and Spoils, al-Sunan al-Kubra 6/315. (18) In M: "wa li-anna". (19) Surah al-Anfal, 1.
سيِّدِه على فَرَسٍ لسَيِّدِه، خُرِّجَ فيه الوَجْهان اللَّذان ذكَرْناهما فيما إذا غَصَبَ فرسًا فقاتَلَ عليهِ؛ لأنَّه هاهُنا بمنزِلَةِ المغْصُوبِ.
فصل: ولا يجوزُ تَفْضِيلُ بعضِ الغانِمين على بعضٍ فى القِسْمَةِ، إلَّا أنْ يُنَفِّلَ بعضَهم من الغَنِيمَةِ نَفَلًا، على ما ذَكَرْنا فى الأنْفالِ، فأمَّا غيرُ ذلك فلا؛ لأنَّ النَّبىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قسَم للفارِسِ ثلاثَةَ أسْهُمٍ، وللراجِلِ سَهْمًا (١٢)، وسَوَّى بينهم. ولأنَّهم اشْتَرَكُوا فى الغنيمَةِ على سبيلِ التَّسْوِيَةِ، فتجِبُ التَّسْوِيَةُ بينهم (١٣)، كسائِرِ الشُّرَكَاءِ.
فصل: وإنْ قال الإِمامُ: مَنْ أَخَذَ شيئًا فهو له. جازَ، فى إحْدَى الرِّوايَتَيْن. وهو قَوْلُ أبى حنيفةَ، وأحَدُ (١٤) قَوْلَىِ الشافِعِىِّ. قال أحمد، فى السَّرِيَّةِ تخرُجُ، فيقولُ الوالى: مَنْ جاءَ بشيْءٍ فهو له، ومَنْ لم يَجِىءُ بشىءٍ فلا شىءَ له: الأنفالُ إلى الإِمامِ، وما (١٥) فَعَلَ من شىءٍ جازَ، لأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، قال فى (١٦) يومِ بدْرٍ: "مَنْ أخَذَ شَيْئًا، فَهُوَ لَهُ" (١٧). ولأنَّهم (١٨) على هذا غَزَوْا، ورَضُوا به. والرِّوايةُ الثانِيَةُ، لا يجوزُ. وِهو القَوْلُ الثانِى للشافِعِىِّ؛ لأنَّ النَّبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- كان يقْسِمُ الغنائِمَ والخُلَفاءُ بعدَه، ولأنَّ ذلِك يُفْضِى إلى اشْتِغالِهم بالنَّهْبِ عن القتالِ، وظَفَرِ العَدُوِّ بهم، فلا يجوزُ، ولأنَّ الاغْتِنامَ سببٌ لاسْتِحْقاقِهِم لها على سَبِيلِ التَّساوِى، فلا يزولُ ذلك بقولِ الإِمامِ، كسائِرِ الاكْتسابِ. وأمَّا قضِيَّةُ بَدْرٍ، فإنَّها مَنْسُوخَةٌ، فإنَّهُم اخْتَلَفُوا فيها، فأَنْزَلَ اللَّه تعالى: {يَسْأَلُونَكَ عَنِ الْأَنْفَالِ قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ} (١٩).
(١٢) تقدَّم تخريجه، فى صفحة ٨٦.(١٣) سقط من: م.(١٤) فى الأصل، أ: "وهو أحد".(١٥) فى أ، ب، م: "ما".(١٦) سقط من: ب.(١٧) نقله البيهقى عن الإِمام الشافعى. انظر: باب الوجه الثالث من النفل، من كتاب قسم الفىء والغنيمة، السنن الكبرى ٦/ ٣١٥.(١٨) فى م: "ولأن".(١٩) سورة الأنفال ا.
