He did not mention a fifth. When 'Umar recited this verse, he said: This encompasses the Muslims. The basis for the first opinion is the saying of Allah the Almighty: {Whatever Allah restored to His Messenger from the people of the towns is for Allah, and for the Messenger, and for the near of kin, and the orphans, and the needy, and the wayfarer, so that it may not circulate only among the rich among you.} The apparent meaning of this is that it is all for these people, who are the people of the fifth, and reports came from 'Umar indicating the participation of all Muslims in it. Therefore, it is necessary to reconcile between them so that the verse and the reports do not contradict or conflict; and in mandating the fifth in it, there is a reconciliation and harmonization between them, for its fifth is for those named in the verse, and the rest of it is diverted to those in the report, like war booty. And because it is communal wealth gained by dominance, it must be subject to the fifth, like war booty and 'rikaz' (buried treasure). Al-Bara' ibn 'Azib reported: I met my uncle, who had the banner, so I asked: Where to? He said: The Messenger of Allah, peace and blessings of Allah be upon him, sent me to a man who had married his father's wife, to strike his neck and take a fifth of his wealth.
Second Section: That war booty is subject to the fifth, and there is no disagreement among the people of knowledge regarding this, praise be to Allah. The Noble Book has spoken of it, for Allah the Almighty said: {And know that anything you take as war booty, then for Allah is its fifth}. However, there is disagreement on some things; among them is the 'salab' (spoils taken from a slain enemy) of the killer. Most of the people of knowledge hold that it is not subject to the fifth, for 'Umar, may Allah be pleased with him, said: We used not to take a fifth of the 'salab'. And the saying of the Prophet, peace and blessings of Allah be upon him: "Whoever kills a combatant, he has his 'salab'", implies that it is entirely his; if a fifth were taken from it, it would not be entirely
(4) Its derivation has preceded on page 282. (5) Recorded by Abu Dawud, in: The chapter regarding the man who commits adultery with his relative, from the Book of Legal Punishments. Sunan Abi Dawud 2/467. Al-Tirmidhi, in: The chapter regarding one who marries his father's wife, from the Chapters of Rulings. 'Aridat al-Ahwadhi 6/117. Ibn Majah, in: The chapter on one who marries his father's wife after him, from the Book of Legal Punishments. Sunan Ibn Majah 2/869. (6) In B: "khilaf" (disagreement). (7) Surah al-Anfal: 41. (8) Recorded by 'Abd al-Razzaq, in: The chapter on 'salab' and dueling, from the Book of Jihad. Al-Musannaf 5/233. (9) Recorded by al-Bukhari, in: The chapter on one who did not take a fifth of the spoils..., from the Book of the Fifth; and in: The chapter of the saying of Allah the Almighty: {And on the day of Hunayn, when your great number amazed you...}, from the Book of Military Expeditions. Sahih al-Bukhari 4/112, 5/196.
يَذكُرْ خُمُسًا. ولمَّا قرأ عمرُ هذه الآية قال: هذه اسْتَوْعَبَتِ المسلمينَ (٤). ووَجْهُ الأوَّلِ قولُ اللَّه تعالى: {مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِى الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ}. فظاهرُ هذا أَنَّ جَمِيعَه لهؤلاءِ، وهم أهلُ الخُمُسِ، وجاءت الأخبارُ عن عمرَ دَالَّةً على اشْتِراكِ جميعِ المسلمينَ فيه، فوَجَبَ الجَمْعُ بينهما، كيلا تَتَناقَضَ الآيةُ والأخبارُ وتَتعارَضَ، وفى إيجابِ الخُمُسِ فيه جمعٌ بينهما وَتَوْفِيقٌ، فإنَّ خُمُسَه للذى سُمِّىَ فى الآية، وسائِرَه يَنْصَرِفُ إلى مَنْ فى الخَبَرِ، كالغنيمةِ. ولأنَّه مالٌ مُشْتَركٌ مَظْهُورٌ عليه، فوَجَبَ أن يُخَمَّسَ، كالغنيمةِ والرِّكَازِ. ورَوَى البَرَاءُ بنُ عَازِب، قال: لَقِيتُ خالِى ومعه الرَّايةُ، فقُلْتُ: إلى أين؟ فقال: بَعَثَنِى رسولُ اللَّه -صلى اللَّه عليه وسلم- إلى رَجُلٍ عَرَّسَ بامْرأةِ أبِيه، أن أضْرِبَ عُنُقَه، وأُخَمِّسَ مالَه (٥).
الفصل الثانى: أَنَّ الغنيمةَ مَخْموسةٌ، ولا اخْتِلافَ (٦) فى هذا بين أهلِ العلمِ بحَمْدِ اللَّه. وقد نَطقَ به الكتابُ العزيزُ، فقال اللَّه تعالى: {وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ} (٧). لكن اخْتُلِفَ فى أشياءَ؛ منها سَلَبُ القاتِلِ، وأكثرُ أهلِ العِلْمِ على أنَّه لا يُخَمَّسُ، فإنَّ عمرَ، رَضِىَ اللَّهُ عنه، قال: كُنَّا لا نُخَمِّسُ السَّلَبَ (٨). وقولُ النَّبِىِّ -صلى اللَّه عليه وسلم-: "مَنْ قَتَلَ قَتِيلًا فَلَهُ سَلَبُهُ" (٩). يقْتَضِى أنَّه له كلَّه، ولو خُمِّسَ لم يكُنْ جميعُه
(٤) تقدم تخريجه فى صفحة ٢٨٢.(٥) أخرجه أبو داود، فى: باب فى الرجل يزنى بحريمه، من كتاب الحدود. سنن أبى داود ٢/ ٤٦٧. والترمذى، فى: باب فى من تزوج امرأة أبيه، من أبواب الأحكام. عارضة الأحوذى ٦/ ١١٧. وابن ماجه، فى: باب من تزوج امرأة أبيه من بعده، من كتاب الحدود. سنن ابن ماجه ٢/ ٨٦٩.(٦) فى ب: "خلاف".(٧) سورة الأنفال ٤١.(٨) أخرجه عبد الرزاق، فى: باب السلب والمبارزة، من كتاب الجهاد. المصنف ٥/ ٢٣٣.(٩) أخرجه البخارى، فى: باب من لم يخمس الأسلاب. . .، من كتاب الخمس، وفى: باب قول اللَّه تعالى: {وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ. . .}. من كتاب المغازى. صحيح البخارى ٤/ ١١٢، ٥/ ١٩٦. =
