The first [section]: That the share of the kin (dhu al-qurba) is established after the death of the Prophet, peace and blessings of Allah be upon him, and the mention of that and the disagreement regarding it have already passed. Allah, the Exalted, has mentioned them in His Book as being among those entitled to a share, and it is established that the Prophet, peace and blessings of Allah be upon him, used to give them [this share]. Jubayr ibn Mut'im narrated: "The Messenger of Allah, peace and blessings of Allah be upon him, placed the share of the kin in the Banu Hashim and the Banu al-Muttalib, and left out the Banu Nawfal and the Banu 'Abd Shams." He mentioned the hadith, [a sound hadith, and] it was narrated by Abu Dawud, [and al-Bukhari narrated its like]. No abrogation or change came for this, so it is necessary to hold this view and act according to its ruling. Ahmad said: Waki' narrated to us, Abu Ma'shar narrated to us, from al-Maqburi, who said: Najdah wrote to Ibn Abbas asking him about the share of the kin, so Ibn Abbas wrote: "We used to believe that it was for us, but our people refused that for us." Ahmad said: "I hold the opinion that it is for the relatives of the Prophet, peace and blessings of Allah be upon him, based on what Ibn Abbas said: 'It is for us.'"
The second section: That the kin (dhu al-qurba) are the Banu Hashim and the Banu al-Muttalib ibn 'Abd Manaf to the exclusion of others, based on the evidence of what Jubayr ibn Mut'im narrated, who said: "When the Messenger of Allah, peace and blessings of Allah be upon him, divided the share of the kin from Khaybar between the Banu Hashim and the Banu al-Muttalib, I and Uthman ibn Affan came to the Messenger of Allah, peace and blessings of Allah be upon him, and said: 'O Messenger of Allah, as for the Banu Hashim, we do not deny their excellence because of the status where Allah has placed you among them, but what is the matter with our brothers of the Banu al-Muttalib that you have given them and left us, while we and they are in the same position regarding you?' He replied: 'They did not abandon me in the Age of Ignorance (Jahiliyyah) nor in Islam, and indeed the Banu Hashim and the Banu al-Muttalib are one and the same,' and he interlaced his fingers. In another narration: 'They did not abandon us in the Age of Ignorance.'"
(1) Omitted from: the original, M. (2) Omitted from: M. In A: "And al-Bukhari mentioned it and its like." The hadith's extraction was previously provided in: 4/111. See therein Sahih al-Bukhari and al-Musnad. (3) Omitted from: the original, A, B. (4) Its extraction was previously provided on page 289. (5) Omitted from: B. (6) In B, there is an addition: "'Abd". (7) In M: "dhu".
أحدُها: أَنَّ سَهْمَ ذِى القُرْبَى ثابتٌ بعد موتِ النَّبِىِّ -صلى اللَّه عليه وسلم-، وقد مَضَى ذكرُ ذلك، والخلافُ فيه. وقد ذَكَرَهم اللَّهُ تعالى فى كتابِه من ذَوِى السِّهامِ، وثَبَتَ أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- كان يُعْطهِم، فرَوَى جُبَيْرُ بن مُطْعِمٍ، قال: وَضَعَ رسولُ اللَّه -صلى اللَّه عليه وسلم- سَهْمَ ذى القُرْبَى فى بَنِى هاشمٍ وبنى المُطَّلِبِ، وَتَرَكَ بنى نَوْفَلٍ وبنى عبدِ شمسٍ. وذَكَرَ الحديثَ، [حديثٌ صحيحٌ، و] (١) رَوَاه أبو داودَ، [والبُخارِىُّ نحوَه] (٢). ولم يأْتِ لذلك نَسْخٌ ولا تَغْيِيرٌ، فوَجَبَ القولُ به، والعَمَلُ بحُكْمِه. قال أحمدُ: حدَّثنا وَكِيعٌ، حَدَّثنا أبو مَعْشَرٍ، عن الْمَقْبُرِىِّ، قال: كَتَبَ نَجْدَةُ إلى ابنِ عبَّاس يسأَلُه عن سَهْمِ ذى القُرْبَى، فكَتَبَ ابنُ عبَّاس: إنَّا كُنَّا نَزْعُمُ أنَّه لنَا، فأبَى ذلك (٣) علينا تَوْمُنا (٤). قال أحمدُ: أنا أذْهَبُ إلى (٥) أنَّه لِقَرابةِ النَّبِىِّ -صلى اللَّه عليه وسلم-، على ما قال ابنُ عبَّاسٍ: "هو لَنَا".
الفصل الثانى: أَنَّ ذا القُرْبَى هم بنُو هاشمٍ وبنو (٦) المُطلِبِ بن عَبدِ مَنافٍ دونَ غيرِهم؛ بدليل ما رَوَى جُبيرُ بن مُطْعمٍ، قال: لما قَسَمَ رسولُ اللَّه -صلى اللَّه عليه وسلم- سَهْمَ ذَوِى (٧) القُرْبَى من خَيْبَرَ، بين بنى هاشمٍ وبنى المُطَّلِبِ، أَتَيْتُ أنا وعثمانُ بن عَفَّانٍ رسولَ اللَّه -صلى اللَّه عليه وسلم-، فقُلْنا: يا رسولَ اللَّه، أمَّا بنو هاشم فلا ننكِرُ فَضْلَهُم، لمَكانِك الذى وَضَعَكَ اللَّه به (٥) فهم، فما بالُ إخْوانِنا من بنى المُطلِبِ أعْطَيْتَهُم وَتَرَكْتَنَا، وإنَّما نحنُ وهم منكَ بمَنْزِلةٍ واحدةٍ؟ فقال: "إنَّهُمْ لَمْ يُفارِتُونِى فِى جَاهِليَّةٍ ولَا إِسْلَامٍ، وَإِنَّمَا بَنُو هَاشِمٍ وَبنُو الْمُطَّلِبِ شَىْءٌ وَاحِدٌ"، وشَبَّكَ بين أصابِعِه. وفى رِوايَةٍ: "إنَّهُمْ لَمْ يُفَارِقُونَا فِى جَاهِلِيَّةٍ
(١) سقط من: الأصل، م.(٢) سقط من: م. وفى أ: "وذكره البخارى ونحوه".والحديث تقدم تخريجه فى: ٤/ ١١١. وانظر فيه صحيح البخارى، والمسند.(٣) سقط من: الأصل، أ، ب.(٤) تقدم تخريجه فى صفحة ٢٨٩.(٥) سقط من: ب.(٦) فى ب زيادة: "عبد".(٧) فى م: "ذى".
