the Imam, and his ijtihad leads him to it. Al-Hasan ibn Ali [ibn al-Hasan] narrated from him that he said: 'The Imam may prioritize some people over others.' Abu Bakr said: 'The choice of Abu Abd Allah [Ahmad] is that they should not be prioritized.' This is also the choice of al-Shafi'i. Ubayy said: 'I saw that Allah divided the inheritances based on numbers, yet brothers vary in their contribution to the deceased, in maintaining family ties during life, and in guardianship after death, yet they are not prioritized. The Messenger of Allah, peace and blessings of Allah be upon him, divided four-fifths [of the spoils] based on numbers, even though among them are those whose contribution is the greatest of contributions, with victory coming at their hands, and among them are those whose presence is either non-beneficial, or harmful due to cowardice and retreat. This is because they were equal in the cause of entitlement, which is their standing for Jihad, so they became like the [other] participants in the spoils.' The correct view, if Allah the Almighty wills, is that this is delegated to the ijtihad of the Imam; he does whatever he deems appropriate regarding equality and prioritization, because the Prophet, peace and blessings of Allah be upon him, used to give out the anfal (spoils), prioritizing some people over [others] according to the extent of their contribution. This is in the same meaning. It is well-known from Umar, may Allah be pleased with him, that when the wealth became abundant with him, he assigned to the Muslims their stipends, so he assigned to the Emigrants from the people of Badr five thousand each, and to the Ansar from the people of Badr four thousand each, and he assigned to the people of al-Hudaybiyyah three thousand each, and to the people of the Conquest two thousand each, and he said: 'With whom should I begin?' It was said to him: 'With yourself.' He said: 'No, but I will begin with the relatives of the Messenger of Allah, peace and blessings of Allah be upon him.' So he began with the Banu Hashim, then with the Banu al-Muttalib, due to the saying of the Messenger of Allah, peace and blessings of Allah be upon him: 'Indeed, Banu Hashim and Banu al-Muttalib are one thing.'
(19) In A, B, and M: 'from'. (20) Dropped from B. He is al-Hasan ibn Ali ibn al-Hasan al-Iskafi, Abu Ali, a man of great stature. He had good, sound, and major narrations from Imam Ahmad, in which he expressed rare views among his companions. Tabaqat al-Hanabilah 1/136, 137. (21) In M: 'among them' [with a different spelling]. (22) In M: 'gives'. (23) In M, there is an addition: 'for Allah'. (24) Dropped from M. (25) See what Abu Ubayd mentioned in Al-Amwal 307, 316. (26) Dropped from M.
الإِمامُ، ويُؤَدِّى اجْتَهادُه إليه. فرَوَى عنه (١٩) الحسنُ بن علىِّ [بن الحسنِ] (٢٠)، أنَّه قال: للإِمامِ أن يُفَضِّلَ قومًا على قومٍ. وقال أبو بكرٍ: اخْتِيارُ أبى عبدِ اللَّه أن لا يُفَضَّلُوا. وهذا اختيارُ الشافعىِّ. وقال أُبَىٌّ: رأيتُ قَسْمَ اللَّه الموارِيثَ على العَدَدِ، يكوُنُ الإِخْوةُ مُتَفاضِلِينَ فى الغَناء عن المَيِّتِ، والصِّلةِ فى الحياةِ، والحِفْظِ بعد الموتِ، فلا يُفَضَّلُونَ، وقَسْمَ رسولِ اللَّه -صلى اللَّه عليه وسلم- من الأرْبعةِ الأخماسِ على العَدَدِ، ومنهم (٢١) مَنْ يُغْنِى (٢٢) غايةَ الغَناءِ ويكونُ الفَتْحُ على يَدَيْه، ومِنْهُم مَنْ يكون مَحْضَرُه إمَّا غيرُ (٢٣) نافعٍ، وإمَّا ضَرَرٌ بالجُبْنِ والهَزِيمةِ، وذلك أنَّهم اسْتَوَوْا فى سَبَب الاسْتِحقاقِ، وهو انْتِصابُهم للجِهادِ، فصاروا كالغانِمينَ. والصحيحُ، إن شاء اللَّهُ تعالى، أَنَّ ذلك مُفَوَّضٌ إلى اجْتهادِ الإِمامِ، يَفْعَلُ ما يَراه من تَسْوِيةٍ وتَفْضِيلٍ؛ لأنَّ النبىَّ -صلى اللَّه عليه وسلم- كان يُعْطِى الأنفالَ، فيُفَضِّلُ قومًا على [قَوْمٍ على] (٢٤) قَدْرِ غَنَائِهم (٢٥). وهذا فى معناه. والمشهورُ عن عمرَ، رَضِىَ اللَّهُ عنه، أنَّه حين كثُر عندَه المالُ، فرَضَ للمسلمينَ أُعْطِياتِهم، ففَرَضَ للمهاجرِينَ من أهلِ بَدْرٍ خمسةَ آلافٍ خمسةَ آلافٍ، وللأنصارِ من أهلِ بَدْرٍ أربعةَ آلافٍ أربعةَ آلافٍ، وفرَضَ لأهلِ الحُدَيْبِيَةِ ثلاثةَ آلافٍ ثلاثةَ آلافٍ، ولِأهلِ الفَتْحِ أَلْفَينِ ألْفَيْنِ (٢٦)، وقال: بمَن أبْدَأُ؟ قِيلَ له: بنَفْسِكَ. قال: لا، ولكن أبْدَأُ بقَرابةِ رسولِ اللَّه -صلى اللَّه عليه وسلم-. فبدأ ببَنِى هاشمٍ، ثم ببَنِى المُطَّلِبِ؛ لقولِ رسولِ اللَّه -صلى اللَّه عليه وسلم-: "إنَّما بَنُو هَاشِمٍ وبَنُو المُطَّلِبِ شَىْءٌ
(١٩) فى أ، ب، م: "عن".(٢٠) سقط من: ب.وهو الحسن بن على بن الحسن الإسكافى، أبو على، جليل القدر، عنده عن الإمام أحمد مسائل صالحة حسان كبار، أغرب فيها على أصحابه. طبقات الحنابلة ١/ ١٣٦، ١٣٧.(٢١) فى م: "منهم".(٢٢) فى م: "يعطى".(٢٣) فى م زيادة: "للَّه".(٢٤) سقط من: م.(٢٥) انظر ما ذكره أبو عبيد، فى الأموال ٣٠٧، ٣١٦.(٢٦) سقط من: م.
