one thing." Then [he began] with the Banu Abd Shams, because he is the brother of Hashim from both parents, then with the Banu Nawfal, because he is their brother from their father, then the nearest, then the next nearest. Our companions said: It is appropriate for the Imam to establish a diwan (register), which is a record containing the names of the people registered and the mention of their stipends, and to appoint a 'arif (chieftain) for every tribe. Al-Zuhri narrated that the Messenger of Allah, peace and blessings of Allah be upon him, appointed a 'arif for every ten [men] during the year of Khaybar. When he intends to distribute [the wealth] to them, he begins with the relatives of the Messenger of Allah, peace and blessings of Allah be upon him, according to what was narrated from Umar, may Allah be pleased with him. He prioritizes the nearest then the next nearest, and he prioritizes the Banu Abd al-Uzza over the Banu Abd al-Dar, because among them are the in-laws of the Messenger of Allah, peace and blessings of Allah be upon him, for Khadija is from among them, until the Quraysh are finished—and they are the children of al-Nadr ibn Kinana—then after the Quraysh, the Ansar, then the rest of the Arabs, then the non-Arabs and the mawali. Then, stipends are assigned for those whom the Muslims are in need of, such as judges, muezzins, imams, jurists, reciters, couriers, scouts, and those whom the Muslims cannot do without. Then [it is spent] on the repair of fortresses, horses, and weapons, then on the interests of the Muslims, such as the construction of bridges and viaducts, the repair of roads, the digging of canals, the closing of their breaches, and the maintenance of mosques. Then, whatever remains, he distributes among the rest of the Muslims, and he singles out those in need.
Section: The Qadi [Abu Ya'la] said: He knows the extent of their need—meaning the people of the stipend—and their sufficiency. The one who has children receives more on account of his children, and the one who has a horse receives more on account of his horse. If he has slaves for war interests, he calculates their maintenance within his sufficiency; if they are for decoration or trade, they are not included in his maintenance. He looks into their prices in their respective lands because the prices of lands vary, and the objective is sufficiency; for this reason, offspring and children are taken into account, so their stipends vary due to the variance in that. And
(27) Its takhrij (authentication/referencing) was mentioned previously in: 4/111. (28) Reported by al-Bayhaqi in: The Chapter on Prioritization based on Precedence and Lineage, from the Book of Dividing the Fay' and the Spoils. Al-Sunan al-Kubra 6/349, 350. (29) In M: 'Hunayn'. (30) In M: 'the Muslims' [in a different grammatical case]. (31) In M: 'to'.
واحِدٌ" (٢٧). ثم ببنى عبدِ شمسٍ؛ لأنَّه أخو هاشمٍ لأبَوَيْهِ، ثم ببنى نَوْفلٍ؛ لأنَّه أخوهُما لأبِيهما، ثم الأقْرَبِ فالأقْرَبِ (٢٨). قال أصحابُنا: يَنْبَغِى أن يَتّخِذَ الإِمامُ دِيوانًا، وهو دَفْتَرٌ فيه أسماءُ أهلِ الديوانِ، وذِكْرُ أُعْطِياتِهِم، ويَجْعَلَ لكلِّ قبيلةٍ عَرِيفًا. فقد رَوَى الزُّهْرِىُّ، أَنَّ رسولَ اللَّه -صلى اللَّه عليه وسلم-، عَرَّفَ عامَ خَيْبَرَ (٢٩) على كلِّ عشرةٍ عَرِيفًا. وإذا أرادَ إعطاءَهم بَدَأ بقَرَابةِ رسولِ اللَّه -صلى اللَّه عليه وسلم-، على ما رُوِىَ عن عمرَ، رَضِىَ اللَّهُ عنه، ويُقَدِّمُ الأقْربَ فالأقْربَ، ويُقدِّمُ بنى عبدِ العُزَّى على بنى عبدِ الدارِ؛ لأنَّ فيهم أصْهارَ رسولِ اللَّه -صلى اللَّه عليه وسلم-؛ لأنَّ خَدِيجةَ منهم، حتى يَنْقَضِىَ قريشٌ، وهم بنو النَّضْرِ بن كِنانةَ، ثم من بعد قريشٍ الأنصارُ، ثم سائرُ العَرَبِ، ثم العَجَمُ والموالِى، ثم تُفْرَضُ الأرزاقُ لمن يَحْتاجُ المسلمون (٣٠) إليهم، من القُضاةِ، والمُؤَذِّنِينَ، والأئمَّةِ، والفقهاءِ، والقُرّاءِ، والبُرُدِ، والعيُونِ، ومَنْ لا غِنَى للمُسلمينَ عنه، ثم فى إصْلاحِ الحُصُونِ، والكُراعِ، والسِّلاحِ، ثم بمصالحِ المسلمينَ، من بِناءِ القناطرِ والجُسُورِ، وإصلاحِ الطُّرُقِ، وكَرْىِ الأنْهارِ، وسَدِّ بُثُوقِها، وعِمارةِ المساجدِ، ثم ما فَضَلَ قَسّمَه فى (٣١) سائرِ المسلمينَ، ويَخُصُّ ذا الحاجةِ.
فصل: قال القاضى: ويَعْرِفُ قَدْرَ حاجَتِهِم -يعنى أهلَ العطاءِ- وكِفَايَتِهم، وَيزْدادُ ذو الولدِ من أجْلِ وَلَدِه، وذو الفَرَسِ من أجل فَرَسِه. وإن كان له عبيدٌ لمصالحِ الحربِ حَسَبَ مَؤُونَتَهم فى كِفَايتِه، وإن كانوا لزينةٍ أو تِجارةٍ، لم يَدْخُلُوا فى مَؤُونَتِه. وينظرُ فى أسْعارِهم فى بُلْدانِهِم؛ لأنَّ أسعارَ البُلدانِ تختلفُ، والغَرَضُ الكِفاية، ولهذا تعتبرُ الذُّرِّيّةُ والوَلَدُ، فيَخْتَلِفُ عطاؤُهم لِاخْتلافِ ذلك. وإن
(٢٧) تقدم تخريجه فى: ٤/ ١١١.(٢٨) أخرجه البيهقى، فى: باب التفضيل على السابقة والنسب، من كتاب قسم الفىء والغنيمة. السنن الكبرى ٦/ ٣٤٩، ٣٥٠.(٢٩) فى م: "حنين".(٣٠) فى م: "المسلمين".(٣١) فى م: "على".