for him. On the authority of Abu Qatada, the Messenger of Allah, peace and blessings of Allah be upon him, granted him the 'salab' of a man he killed on the day of Hunayn, and it was not subject to the fifth. Sa'id recorded this in his "Sunan" (10). Among these also, if the Imam says: "Whoever brings ten heads, he shall have one head," or "Whoever reaches the fortress shall have such and such from the booty." The apparent view is that this is not subject to the fifth, because it is in the meaning of 'salab'. Among these also, if the Imam says: "Whoever takes something, it is his." And we have said: that is permissible. It has been said: There is no fifth in it, because it is in the meaning of the one before it. The correct view is that the fifth does not lapse, because it enters under the generality of the verse, and it does not enter under the meaning of 'salab' and 'nafal' (extra award), because abandoning the fifth in those two does not cause the fifth of the booty to lapse entirely, whereas this would cause it to lapse, so it would not be a specification, but rather an abrogation of its ruling, and its abrogation by analogy is not permissible by consensus. Among these also, if a group of people who lack the capacity (for defense) enter the Abode of War without the Imam's permission; it has been said that what they obtain (11) is theirs without being subject to the fifth. The correct view is that it is subject to the fifth, and four-fifths of it are paid to them, because it enters under the generality of the verse, and there is no evidence requiring its specification.
Third Section: That the fifth which must be taken as a fifth from 'fay'' (spoils taken without fighting) and 'ghanima' (war booty) is one single thing in their expenditure and their ruling, and there is no disagreement among those who say [that the fifth is mandatory] (12) in them. For the one who states the obligation of the fifth in 'fay''—other than those who said it from our companions—is al-Shafi'i, and he has agreed on this, for he said (13): Fay' and ghanima are identical in that both contain the fifth for whom Allah the Almighty named: meaning in Surah al-Anfal, in His saying, Glory be to Him and Exalted: {And know that anything you take as war booty, then for Allah is its fifth}, the verse; and in Surah al-Hashr, in His saying, the Almighty: {Whatever Allah restored to His Messenger from the people of the towns}, the verse, and those named in the two verses are one and the same.
= and Muslim, in: The chapter on the killer's entitlement to the 'salab' of the killed, from the Book of Jihad. Sahih Muslim 3/1371. Abu Dawud, in: The chapter on 'salab' being given to the killer, from the Book of Jihad. Sunan Abi Dawud 2/64, 65. Al-Tirmidhi, in: The chapter on what has been narrated regarding one who kills a combatant, he has his 'salab', from the Book of Conduct (Siyar). 'Aridat al-Ahwadhi 7/57. Ibn Majah, in: The chapter on dueling and 'salab', from the Book of Jihad. Sunan Ibn Majah 2/947. Imam Malik, in: The chapter on what has been narrated regarding 'salab', from the Book of Jihad, al-Muwatta 2/454. Imam Ahmad, in: al-Musnad 3/114, 123, 190, 279, 5/12, 295, 306. (10) In: The chapter on 'nafal' and 'salab', Sunan Sa'id ibn Mansur 2/259. (11) In the original and B: "ghanimu" (they took booty). (12) In the original, A, and B: "bi-al-khums" (with the fifth). (13) In A and M: an addition of "fi" (in).
له. وعن أبى قتادةَ، أَنَّ رسولَ اللَّه -صلى اللَّه عليه وسلم- نَفَلَه سَلَبَ رَجُلٍ قَتَله يومَ حُنَيْنٍ، ولم يُخَمَّسْ. رواه سعيدٌ، فى "سُنَنِه" (١٠). ومنها، إذا قال الإِمامُ: مَنْ جاء بعشرةِ رُؤُوسٍ فلَه رأسٌ، ومن طَلَعَ الحِصْنَ فله كذا من النَّفَلِ. فالظاهرُ أَنَّ هذا غيرُ مَخْمُوسٍ؛ لأنَّه فى معنى السَّلَبِ. ومنها، إذا قال الإِمامُ: مَنْ أخذ شيئًا فهو له. وقُلْنَا: يجوزُ ذلك. فقد قِيلَ: لا خُمْسَ فيه؛ لأنَّه فى معنى الذى قبلَه. والصحيحُ أنَّ الخُمْسَ لا يَسْقُطُ؛ لأنَّه يَدْخُلُ فى عُمومِ الآية، ولا يدخلُ فى معنى السَّلَبِ والنَّفَلِ؛ لأنَّ تَرْكَ تَخْمِيسِهِما لا يُسْقِطُ خُمْسَ الغنيمةِ بالكُلِّيةِ، وهذا يُسْقِطُه، فلا يكون تَخْصِيصًا بل نَسْخًا لحُكْمِها، ونَسْخُها بالقياس غيرُ جائزٍ اتِّفاقًا. ومنها؛ إذا دخل قومٌ لا مَنَعةَ لهم دارَ الحربِ بغيرِ إذنِ الإِمامِ، فقد قيل: إنَّ ما غَنِمُوه (١١) لهم من غيرِ أن يُخَمَّسَ. والصحيحُ أَنَّه يُخَمَّسُ، ويُدْفَعُ إليهم أَرْبعةُ أخماسِه؛ لدُخُولِه فى عُمومِ الآية، وعدمِ دليلٍ يُوجِبُ تَخْصِيصَه.
الفصل الثالث: أنَّ الخُمْسَ ممَّا يَجِبُ خُمْسُه من الفَىْءِ والغنيمةِ شىءٌ واحدٌ، فى مَصْرِفِهما، وحُكْمِهِما، ولا اخْتلافَ فى هذا بين القائلينَ [بوُجُوبِ الخُمْسِ] (١٢) فيهما، فإنَّ القائلَ بوُجوبِ الخُمْس فى الفَىْءِ غيرَ مَن قالَه من أصحابِنا الشافعىُّ، وقد وافقَ على هذا، فإنَّه قال (١٣): الفىءُ والغنيمةُ يجتمعانِ فى أَنَّ فيهما الخُمْسَ لِمَن سَمَّاهُ اللَّهُ تعالى: يَعْنِى فى سورةِ الأنْفالِ، فى قولِه سبحانه وتعالى: {وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ}. الآية، وفى سورة الحَشْرِ، فى قوله تعالى: {مَا أَفَاءَ اللَّهُ عَلَى
= ومسلم، فى: باب استحقاق القاتل سلب القتيل، من كتاب الجهاد. صحيح مسلم ٣/ ١٣٧١. وأبو داود، فى: باب السلب يعطى القاتل، من كتاب الجهاد. سنن أبى داود ٢/ ٦٤، ٦٥. والترمذى، فى: باب ما جاء فى من قتل قتيلا فله سلبه، من كتاب السير. عارضة الأحوذى ٧/ ٥٧. وابن ماجه، فى: باب المبارزة والسلب، من كتاب الجهاد. سنن ابن ماجه ٢/ ٩٤٧. والإِمام مالك، فى: باب ما جاء فى السلب، من كتاب الجهاد، الموطأ ٢/ ٤٥٤. والإِمام أحمد، فى: المسند ٣/ ١١٤، ١٢٣، ١٩٠، ٢٧٩ - ، ٥/ ١٢، ٢٩٥، ٣٠٦.(١٠) فى: باب النفل والسلب، سنن سعيد بن منصور ٢/ ٢٥٩.(١١) فى الأصل، ب: "غنموا".(١٢) فى الأصل، أ، ب: "بالخمس".(١٣) فى أ، م زيادة: "فى".
