The first is the explicit doctrine (madhhab); because the gift given to Salamah ibn al-Akwa' of a horseman's share in addition to his own share was only from the four-fifths. And Allah knows best.

1638 - Issue: He said: "And he who is awarded a nafal (extra award) shall return it to those who are with him in the raiding party (sariyya), for it was through their strength that it was achieved."

This applies to the situation mentioned by al-Khiraqi, which is the first category of nafal. That is, if he dispatches a raiding party and awards them a third or a quarter as nafal, and then pays that nafal to some of them, singling them out for it; or if some of them bring back something and he awards them for it, while others do not bring anything and he does not award them—in this case, those who were awarded must share it with those who were not. Ahmad has explicitly stated this; because these individuals only took the spoils by the strength of the others, and because they were entitled to the nafal in a manner of collective distribution among them based on the prior condition. Therefore, no single one of them is uniquely entitled to it, just like the rest of the spoils. As for the other two categories which al-Khiraqi did not mention—such as singling out some of the army with a nafal for their valiant service, or for a compensation (ju'l) stipulated for them, like his saying: "Whoever brings ten heads shall have one head"—if one person brings ten, to the exclusion of the army, then he who is awarded the nafal is uniquely entitled to it, to the exclusion of others. This is because when the Prophet, peace and blessings of Allah be upon him, singled out a killer for the spoils (salab) of his victim, that person was uniquely entitled to it; and when he singled out Salamah ibn al-Akwa' for the horseman's and foot soldier's share, that person was uniquely entitled to it. Likewise, he was uniquely entitled to the woman's [share] that Abu Bakr awarded him, to the exclusion of others. This is also because this is established as an incitement to combat and an exhortation to perform actions that the Muslims require, so that the one who performs them may bear the burden of the act, desiring what was promised to him. If the performer were not uniquely entitled to it, no one would risk their life to perform such acts, nor would the benefit of the nafal be achieved. Therefore, it is necessary that the performer be uniquely entitled to his nafal, similar to the reward of the Hereafter.