regarding a man whom the commander commands to be a scout, or if he has something [in his possession], and he hands over to him a head of the captives or a beast. He said: If there is a man who has prowess and fights [in the way of Allah], there is no harm in that. That is more beneficial for them; he and others will be encouraged, and they will fight and obtain spoils. He also said: If the Imam sends out the cavalry in the morning for a raid, and some of them succeed while others return with nothing, the ruler has the right to grant special preference to some of those who returned with something over those who did not. The apparent meaning of this is that he may grant it to one in this situation without a prior condition. The proof for this is the hadith of Salama ibn al-Akwa', in which he said: Abd al-Rahman ibn 'Uyayna raided the camels of the Messenger of Allah (peace and blessings of Allah be upon him), and I pursued them—then he mentioned the hadith—and the Messenger of Allah (peace and blessings of Allah be upon him) gave me the share of both the horseman and the foot soldier. Narrated by Muslim and Abu Dawud (12). Also from him, that the Prophet (peace and blessings of Allah be upon him) placed Abu Bakr in command. He said: We made a night attack on our enemy, and I killed nine heads of households that night and took a woman from them. Abu Bakr granted her to me as an extra share (nafal). When I arrived in Medina, the Messenger of Allah (peace and blessings of Allah be upon him) asked me to give her to him as a gift, so I gifted her to him. Narrated by Muslim in a similar meaning (13). The third category is for the commander to say: Whoever climbs this fortress, or destroys this wall, or digs this tunnel, or does such-and-such, shall have such-and-such. Or: Whoever brings a captive, he shall have such-and-such. This is permissible according to the view of the majority of scholars, including al-Thawri. Ahmad said: If he says: Whoever brings ten beasts, or cows, or sheep, shall have one of them. Then whoever brings five, he gives him half of what he promised them, and whoever brings something, he gives him in proportion to it. It was said to him: If he says: Whoever brings a prisoner of war (ilj) shall have such-and-such, and he brings a prisoner, is what is given to him lawful? He said: Yes. Malik disliked this division and did not accept it, saying: Their fighting in this manner is only for the sake of the world. He and his companions said: There is no extra share (nafal) except after securing the spoils. Malik said: The Messenger of Allah (peace and blessings of Allah be upon him) did not say: "Whoever kills a person has his spoils (salab)" (14) except after the fighting had cooled down. Our evidence is what has preceded from the hadith of Habib and 'Ubada, and what Umar stipulated for Jarir (15) ibn Abd Allah, and the saying of the Prophet (peace and blessings of Allah be upon him):
(11) Omitted from: the original, A. (12) Its verification (takhrij) has preceded on page 34. (13) Its verification has preceded on page 48. (14) Its verification will come in the hadith of Abu Qatada, in issue number 1636. (15) In M: "lijawaybir", which is an error.
الرَّجُلِ يأمرُه الأميرُ يكونُ طليعةً، أو عندَه، يدفعُ إليه رأسًا من السَّبْىِ أو دابَّةً، قال: إذا كان رجلٌ له غَناءٌ، ويُقاتِلُ [في سبيلِ اللهِ] (١١)، فلا بأْسَ بذلك، ذلك أنفعُ لهم، يُحَرَّضُ هو وغيرُه، يقاتِلُون ويغْنَمُون. وقال: إذا نفَّذ الإِمامُ صَبِيحةَ الْمَغارِ الخيلَ، فيُصيبُ بعضُهم، وبعضُهم لا يأْتِى بشيءٍ، فللْوالِى أنْ يخُصَّ بعضَ هؤلاء الذين جاءُوا بشيءٍ دونَ هؤلاء. وظاهرُ هذا أنَّ له إعْطاءَ مَن هذه حالُه مِن غيرِ شرْطٍ. وحُجَّةُ هذا حديثُ سَلَمة بن الأكْوَع، أنَّه قال: أغارَ عبدُ الرحمن بنُ عُيَيْنَة على إِبلِ رسولِ اللَّه -صلى اللَّه عليه وسلم-، فاتَّبَعْتُهم - فذكَرَ الحديثَ - فأعْطَانِى رسولُ اللَّه -صلى اللَّه عليه وسلم- سهمَ الفارسِ والرَّاجلِ. رواه مُسْلِم، وأبو داود (١٢). وعنه، أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- أمَّرَ أبا بكرٍ، قال: فبَيَّتْنا عَدُوَّنا، فقَتَلْتُ ليلَتَئِذٍ تسعةَ أهلِ أبياتٍ، وأخذْتُ منهم امرأةً، فنَفَّلَنِيها أبو بكرٍ، فلما قَدِمْتُ المدينةَ، اسْتَوْهَبَها منِّى رسولُ اللَّه -صلى اللَّه عليه وسلم-، فوَهَبْتُها له. رواهُ مُسلم بمَعْناه (١٣). القسم الثالث، أنْ يقولَ الأميرُ: مَنْ طلَعَ هذا الحِصْنَ، أو هَدَمَ هذا السُّورَ، أو نَقَبَ هذا النَّقْبَ، أو فعلَ كذا، فلَهُ كذا. أو: مَنْ جاءَ بأسيرٍ، فله كذا. فهذا جائِزٌ، في قولِ أكثرِ أهلِ العلمِ؛ منهم الثَّوْرِىُّ. قال أحمد: إذا قال: مَنْ جاءَ بعَشْرِ دَوابَّ، أو بَقَرٍ، أو غنمٍ، فله واحدٌ. فمَنْ جاءَ بخَمْسةٍ أعطاهُ نِصْفَ ما قال لهم، ومَنْ جاءَ بشيءٍ أعطاهُ بقَدْرِه. قيل له: إذا قال: مَنْ جاءَ بعِلْجٍ فله كذا وكذا. فجاءَ بعِلْجٍ، يَطِيبُ له ما يُعْطَى؟ قال: نعم. وكَرِهَ مالكٌ هذا القَسْمَ، ولم يَرَه، وقال: قتالُهم على هذا الوَجْه إنَّما هو للدُّنْيا. وقال هو وأصحابُه: لا نَفَلَ إلَّا بعدَ إحْرازِ الغَنيمَةِ. قال مالك: ولم يقُلْ رسولُ اللَّه -صلى اللَّه عليه وسلم-: "مَنْ قتَلَ قتيلًا فَلَهُ سَلَبُه" (١٤). إلَّا بعدَ أنْ بَرَدَ القتالُ. ولَنا، ما تقدَّمَ من حديثِ حَبِيبٍ وعُبادَةَ، وما شَرَطَه عمرُ لجَرِيرِ (١٥) بن عبدِ اللَّه، وقولُ النَّبِيِّ -صلى اللَّه عليه وسلم-:
(١١) سقط من: الأصل، أ.(١٢) تقدم تخريجه، في صفحة ٣٤.(١٣) تقدم تخريجه، في صفحة ٤٨.(١٤) يأتى تخريجه، في حديث أبى قتادة، في المسألة رقم ١٦٣٦.(١٥) في م: "لجويبر" خطأ.
