among them, and each one of them requests it, lots are cast among them for it. If they find pigs, they are to be killed, because they are harmful and have no utility. If they find wine, they are to pour it out; if its vessels have some utility for the Muslims, they may take them, otherwise, they should break them so that they do not return to using them.
Section: A warrior may provide fodder for his animals and food for his servants from what it is permissible for him to eat, whether they were [intended for private use] or for trade. Abu Dawud said: I said to Abu 'Abd Allah: A man buys captives in the lands of the Romans; may he feed them from the food of the Romans? He said: Yes, he may feed them. His son 'Abd Allah narrated from him, saying: I asked my father about a man who enters the lands of the Romans, with a slave woman and a beast of trade, [if he feeds them—meaning the slave woman—and provides fodder for the beast? He said: I do not like that. If they were not for trade], he saw no harm in it. The implication of this is that it is not permissible to feed what is intended for trade, because it is not from that which aids in the war. Al-Khallal said: Ahmad retracted this narration, and a group narrated from him after this that there is no harm in it; this is because there is a pressing need for it, so it resembles that which is not intended for trade.
1663 - Issue; He said: (The army participates with its detachments in what it seizes as spoils, and they participate with it in what it seizes.)
The collective meaning is that when an army sets out as warriors and a detachment or more emerges from it, whichever of them seizes spoils, the other participates with it, according to the opinion of the generality of scholars; among them are Malik, al-Thawri, al-Awza'i, al-Layth, Hammad, al-Shafi'i, Ishaq, Abu Thawr, and the people of jurisprudence (Ahl al-Ra'y). Al-Nakha'i said: If the Imam wishes, he may set aside one-fifth of what the detachment brings, and if he wishes, he may grant them all of it as extra booty (nafal). It has been narrated that when the Prophet (peace be upon him) fought Hawazin, he sent a detachment of the army towards Awtas, and the detachment seized spoils, so he made them and the army participants in it. Ibn al-Mundhir said: We have narrated that the Prophet (peace be upon him) said: "And their detachments return to their main body."
(39) In the original: "intended for himself". (40) Omitted from: A, B. (41) Omitted from: B. Transferred observation. (1) In B: "he participates with him". (2) Omitted from: The original. (3) Recorded by al-Bukhari, in: Kitab al-Maghazi, Chapter: The expedition of Awtas. Sahih al-Bukhari 5/197.
منها، فطَلَبَه كلُّ واحِدٍ منهم، أُقْرِعَ بينهم فيها. وإنْ وجَدُوا خَنازِيرَ، قَتَلُوها؛ لأنَّها مُؤْذِيَةٌ، ولا نَفْعَ فيها. وإنْ وجَدُوا خَمْرًا أراقُوه، وإنْ كانَ فى ظُروفِه نَفْعٌ للمسلمين، أخَذُوها، وإنْ لم يكُنْ فيها نفعٌ، كَسَرُوها؛ لئلَّا يَعُودُوا إلى اسْتِعْمالِها.
فصل: وللغازِى أنْ يعْلِفَ دَوابَّه، ويُطْعِمَ رَقِيقَه، ممَّا يجُوزُ له الأكْلُ منه، سواءٌ [كانُوا لِلْقُنْيَةِ] (٣٩) أو للتِّجارةِ. قال أبو داوُدَ: قلتُ لأبى عبدِ اللَّه: يَشْتَرِى الرجلُ السَّبْىَ فى بلادِ الرُّومِ، يُطْعِمُهم من طَعامِ الرُّومِ؟ قال: نعم، يُطْعِمُهم. ورَوَى عنه ابنُه عبدُ اللَّه، قال: سأَلْتُ أبى عن (٤٠) الرَّجُلِ يدْخُلُ بلادَ الرُّومِ، ومعه الجارِيَةُ والدَّابَّةُ للتِّجارةِ، [إنْ أطْعَمَهُما - يعنِى الجاريَةَ وعَلَفَ الدابَّةِ؟ قال: لا يُعْجِبُنى ذلك. فإنْ لم تكُنْ للتجارَةِ] (٤١)، فلم يَرَ به بَأْسًا. فظاهِرُ هذا أنَّه لا يجُوزُ إطْعامُ ما كانَ للتِّجارَةِ؛ لأنَّه ليسَ ممَّا يسْتَعِينُ به على الغَزْوِ. وقال الخَلَّالُ: رجَعَ أحمدُ عن هذه الرِّوايَةِ، ورَوَى عنه جماعَةٌ بعدَ هذا، أنَّه لا بأسَ به؛ وذلك لأنَّ الحاجَةَ داعِيَةٌ إليه، فأشْبَهَ ما لا يُرادُ به التِّجارَةُ.
١٦٦٣ - مسألة؛ قال: (ويُشَارِكُ الْجَيْشُ سَرَايَاهُ فِيمَا غَنِمَتْ، ويُشارِكُونَهُ فِيمَا غَنِمَ)
وجُمْلَتُه أنَّ الجيشَ إذا فَصَلَ غازيًا، فخَرَجَت منه سَرِيَّةٌ أو أكثرُ، فأيُّهما غَنِمَ، شارَكَه (١) الآخَرُ. فى قولِ عامَّةِ أهلِ العلمِ؛ منهم مالِكٌ، والثَّوْرِىُّ، والأوْزَاعِىُّ، واللَّيْثُ، وحَمَّادٌ، والشافِعِىُّ، وإسحاقُ، وأبو ثوْرٍ، وأصْحابُ الرَّأْىِ. وقال النَّخَعِىُّ: إنْ شاءَ الإِمامُ خَمَّسَ ما تأْتِى به السَّرِيَّةُ، وإنْ شاءَ نَفَّلَهم إيَّاهُ كلَّهم. وقد (٢) رُوِىَ أنَّ النبىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- لمَّا غَزا هَوازِنَ، بعَثَ سَرِيَّةً من الجيشِ قِبَلَ أوْطاسَ، فغَنِمَت السَّرِيَّةُ، فأشْرَكَ بيْنَها وبينَ الجيْشِ (٣). قال ابنُ المُنْذِر: ورَوَيْنا أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "ويَرُدُّ سَرَايَاهُمْ عَلَى
(٣٩) فى الأصل: "كان لنفسه".(٤٠) سقط من: أ، ب.(٤١) سقط من: ب. نقل نظر.(١) في ب: "يشاركه".(٢) سقط من: الأصل.(٣) أخرجه البخارى، فى: باب غزاة أوطاس، من كتاب المغازى. صحيح البخارى ٥/ ١٩٧.
