Section: As for the person hired for service in Jihad, or the one who [hires out an animal of his] (21) and goes out with it and witnesses the engagement, there are two narrations from Ahmad. One of them is that he has no share. This is the opinion of al-Awza'i and Ishaq; they both said: One who is hired for the service of the people has no share. The evidence for this is the hadith of Ya'la ibn Munya. The second is that a share is granted to both of them if they witness the fighting with the people. This is the opinion of Malik and Ibn al-Mundhir. Al-Layth also held this view, provided he fights; but if he occupies himself with service, he has no share. Ibn al-Mundhir cited as evidence the hadith of Salama ibn al-Akwa', that he was a hired worker for Talha when he caught up with 'Abd al-Rahman ibn 'Uyayna when he raided the livestock of the Messenger of Allah (may Allah bless him and grant him peace), and the Prophet (may Allah bless him and grant him peace) gave him the share of the horseman and the foot soldier (22). Al-Qadi said: A share is granted to him if he is with the mujahidin and his intention (23) is Jihad, but as for other than that, it is not. Al-Thawri said: A share is granted to him if he fights, and the cost of the sustenance he was occupied with instead is lifted from the one who hired him.
Section: As for the merchant and the artisan, such as the tailor, the baker, the farrier, the blacksmith, and the cobbler, Ahmad said: A share is granted to them if they are present. Our companions said: whether they fight or do not fight. This was also the opinion of al-Hasan, Ibn Sirin, al-Thawri, al-Awza'i, and al-Shafi'i regarding the merchant. Malik and Abu Hanifah said: No share is granted to them (24) unless they fight. There is another narration from al-Shafi'i that matches our view. From him, there is also a narration that no share is granted to him in any case. Al-Qadi said regarding the merchant and the hired worker: If they are with the mujahidin and their intention is Jihad, and the merchant only has merchandise with him which he would sell if requested, and the hired worker's intention is also Jihad, then for these two a share is granted, because they (25) are warriors. The artisans are in the position of the merchants (26), whenever they are prepared for fighting and have weapons with them,
a warrior, from the chapters on the virtues of Jihad. 'Aridat al-Ahwadhi 7/127. And al-Nasa'i, in: The Chapter on the Virtue of Whoever Equips a Warrior, from the Book of Jihad. Al-Mujtaba 6/38. And Ibn Majah, in: The Chapter of Whoever Equips a Warrior, from the Book of Jihad. Sunan Ibn Majah 2/921, 922. And al-Darimi, in: The Chapter on the Virtue of Whoever Equips a Warrior, from the Book of Siyar. Sunan al-Darimi 2/209. And Imam Ahmad, in: Al-Musnad 1/20, 53, 4/115, 116, 117, 5/192, 193. (21) In the original: "yakunu dawabbu lahu" (he is provided with his animals for him). (22) Previously cited on page 34. (23) In (M): "wa suhbatuhu" (and his companionship). (24) In (B): "lahu" (to him). (25) In the copies: "li-annahum" (because they). (26) In (A) and (B): "al-tajir" (the merchant).
فصل: فأمَّا الأجيرُ للخِدْمَةِ فى الغَزْوِ، أو الذى [يَكْرِى دَابَّةً له] (٢١)، ويخرُجُ معها، ويَشْهَدُ الوَقْعَةَ، فعَن أَحمدَ، فيه رِوايتان؛ إحداهُما، لا سَهْمَ له. وهو قولُ الأوْزَاعِىِّ، وإسحاقَ، قالا: المُسْتَأْجَرُ على خِدْمَةِ القومِ لا سَهْمَ له. ووَجْهُه حديثُ يَعْلَى بن مُنْيَةَ. والثانية، يُسْهَمُ لهما، إذا شَهِدَا القتالَ مع الناسِ. وهو قولُ مالِك، وابنِ المُنْذِرِ. وبه قال اللَّيْثُ إذا قاتَلَ، وإن اشتَغَلَ بالخِدْمَةِ فلا سَهْمَ له. واحْتَجَّ ابنُ المُنذِر بحديثِ سَلَمَةَ بن الأَكْوَعِ، أنَّه كان أجيرًا لطَلْحَةَ حينَ أدْرَكَ عبدَ الرحمن بنَ عُيَيْنَة، حين أغارَ على سَرْحِ رسولِ اللَّه -صلى اللَّه عليه وسلم-، فأعْطاه النَّبِىُّ -صلى اللَّه عليه وسلم- سَهْمَ الفارِسِ والرَّاجِلِ (٢٢). وقال القاضى: يُسْهَمُ له إذا كان مع المُجاهِدينِ، وقَصْدُه (٢٣) الجهِادَ، فأَمّا لغيرِ ذلك فلا. وقال الثَّوْرِىُّ: يُسْهَمُ له إذا قاتَلَ، ويُرْفَعُ عمَّن اسْتَأْجَرَه نَفقةُ ما اشْتَغَلَ عنه.
فصل: فأمَّا التاجِرُ والصَّانِعُ، كالخياطِ والخبَّازِ والبَيْطارِ والحَدَّادِ والإِسْكاف، فقال أحمد: يُسْهَمُ لهم إذا حَضَرُوا. قال أصحابُنا: قاتَلُوا أو لم يقاتِلُوا. وبه قال فى التاجِرِ الحَسَنُ، وابن سِيرِينَ، والثَّوْرِىُّ، والأوْزاعِىُّ، والشافِعِىُّ. وقال مالِكٌ، وأبو حنيفةَ: لا يُسْهَمُ لهم (٢٤)، إلَّا أَنْ يُقاتِلُوا. وعن الشافِعِىِّ كقولِنا. وعنه، لا يُسْهَمُ له بحالٍ. قال القاضى، فى التاجِرِ والأجيرِ: إذا كانا مع المُجاهدين، وقَصْدُهما الجهادُ، وإنَّما مَعَه المتاعُ إنْ طُلِبَ منه باعَه، والأَجِيرُ قَصْدُه الجهادُ أيضًا، فهذانِ يُسْهَمُ لهما؛ لأنَّهما (٢٥) غازِيَان، والصُّنَّاعُ بمنزِلَةِ التُّجَّارِ (٢٦)، متى كانُوا مُسْتَعِدِّين للقتالِ، ومعهم السَّلاحُ،
= غازيًا، من أبواب فضائل الجهاد. عارضة الأحوذى ٧/ ١٢٧. والنسائى، فى: باب فضل من جهز غازيًا، من كتاب الجهاد. المجتبى ٦/ ٣٨. وابن ماجه، فى: باب من جهز غازيًا، من كتاب الجهاد. سنن ابن ماجه ٢/ ٩٢١، ٩٢٢. والدارمى، فى: باب فى فضل من جهز غازيًا، من كتاب السير. سنن الدارمى ٢/ ٢٠٩. والإِمام أحمد، فى: المسند ١/ ٢٠، ٥٣، ٤/ ١١٥، ١١٦، ١١٧، ٥/ ١٩٢، ١٩٣.(٢١) فى الأصل: "يكون دوابه له".(٢٢) تقدم تخريجه، فى صفحة ٣٤(٢٣) فى م: "وصحبة".(٢٤) فى ب: "له".(٢٥) فى النسخ: "لأنهم".(٢٦) فى أ، ب: "التاجر".
