their ransom, and their ransom was considered booty. This is also because the Prophet (peace and blessings of Allah be upon him) only assigned the spoils to the killer, and the captor is not a killer. Furthermore, the Imam has the discretion regarding captives; if the spoils belonged to the one who captured them, the matter would be his instead of the Imam's.
The fourth condition: He must risk his own life in killing the enemy. If he shoots him with an arrow from the ranks of the Muslims and kills him, he is not entitled to any spoils. Ahmad said: "Spoils for the killer only apply in single combat (mubarazah), not in retreat." If a group of Muslims charge against one individual and kill him (27), the spoils become part of the general booty because they did not risk their individual lives in killing him. If two people participate in killing him, the apparent view from Ahmad is that his spoils are part of the booty, for he said in a report by Harb: "He is entitled to the spoils if he acts alone in killing him." Abu al-Khattab narrated from al-Qadi that they both share in his spoils, based on the saying: "Whoever kills a person, he is entitled to his spoils." This applies to both the individual and the group, and because they both participated in the cause, they should participate in the spoils. Our evidence is that the spoils are only merited by risking one's life in the act of killing him, and this is not achieved by the killing of two people. Therefore, the spoils are not merited, just as if a group killed him, and it has not reached us that the Prophet (peace and blessings of Allah be upon him) ever shared spoils between two people (28). If two people participate in striking him, and one of them was more effective in killing him than the other, the spoils belong to him; because Abu Jahl was struck by Mu'adh ibn 'Amr ibn al-Jamuh and Mu'adh ibn 'Afra', and they came to the Prophet (peace and blessings of Allah be upon him) and informed him, so he said: "Both of you killed him," and he judged his spoils to Mu'adh ibn 'Amr ibn al-Jamuh. If all the infidels flee, and a person catches up with one of the fugitives (29) and kills him, he is not entitled to any spoils because he did not risk his life in killing him. However, if the war is still ongoing and one of them flees, and a person kills him, his spoils belong to his killer, because war involves retreating and attacking. Salamah ibn al-Akwa' killed a scout of the infidels while he was fleeing, and the Prophet (peace and blessings of Allah be upon him) asked: "Who killed him?" They said: "Salamah ibn al-Akwa'." He said: "He is entitled to all his spoils" (30). This is the opinion of al-Shafi'i. And he said:
(27) In M: "they killed him". (28) In M: "the spoils". (29) Omitted from: A. (30) Recorded by Muslim, in: The Chapter on the Entitlement of the Killer to the Spoils of the Killed, from the Book of Jihad and Expeditions. Sahih Muslim 3/1374, 1375. Also by Abu Dawud, in: The Chapter on the Protected Spy, from the Book of Jihad. Sunan Abi Dawud 2/45, 46. And by Imam Ahmad, in: Al-Musnad 4/46.
فِداءَهم، وكان فِداؤُهم غَنِيمةً. ولأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- إنَّما جَعَلَ السَّلَبَ للقاتِلِ، وليس الآسِرُ بقاتلٍ، ولأنَّ الإمامَ مُخَيَّرٌ فى الأسْرَى، ولو كان لمن أسرَه، كان أمْرُه إليه دونَ الإِمام. الرابع، أنْ يُغَرِّرَ بنفسِه فى قَتْلِه، فأمَّا إنْ رماه بسَهْمٍ من صَفِّ المسلمين فقَتَلَه، فلا سَلَبَ له. قال أحمد: السَّلَبُ للقاتلِ، إنَّما هو فى المُبارَزَةِ، لا يكونُ فى الهَزِيمةِ. وإنْ حملَ جماعَةٌ من المسلمين على واحدٍ فقَتلُوهُ (٢٧)، فالسَّلَبُ فى الغنيمةِ؛ لأنَّهم لم يُغرِّروُا بأنْفُسِهم فى قَتْلِه. وإن اشْتَرَكَ فى قتْلِه اثنان، فظاهِرُ كلامِ أحمد أنَّ سَلَبَهُ غنيمةٌ، فإنَّه قال، فى روايَةِ حَرْبٍ: له السَّلَبُ إذا انْفَردَ بقَتْلِه. وحكَى أبو الخَطَّاب، عن القاضِى، أنَّهُما يشْترِكان فى سَلَبِه؛ لقولِه: "مَنْ قَتَلَ قَتِيلًا، فَلَهُ سَلَبُهُ". وهذا يتناوَلُ الواحِدَ والجماعةَ، ولأنَّهما اشْتَرَكا فى السَّبَبِ، فاشتركا فى السَّلَبِ. ولَنا، أنَّ السَّلَبَ إنَّما يُسْتَحَقُّ بالتَّغْرِيرِ فى قَتْلِه، ولا يحْصُلُ ذلك بقَتْلِ الاثْنَيْن، فلم يُسْتَحَقَّ به السَّلَبُ، كما لو قَتَلَه جماعةٌ، ولم يبْلُغْنا أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- شَرَّكَ بين اثنين فى سَلَبٍ (٢٨). فإن اشْتَرَك اثنان فى ضَرْبِه، وكان أحدُهما أبلغَ فى قَتْلِه من الآخرِ، فالسَّلَبُ له؛ لأنَّ أبا جَهْلٍ ضَرَبَه مُعاذُ بنُ عمْرٍو بن الجَمُوحِ، ومعاذُ بن عَفْراءَ، وأتيا النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- فأخْبَرَاه، فقال: "كِلَاكُما قَتَلَهُ". وقَضَى بسَلَبِه لمُعاذ بن عمرٍو بن الجَمُوحِ. وإن انهزَمَ الكُفَّارُ كلُّهم، فأدْرَكَ إنسانٌ مُنْهزِمًا منهم (٢٩)، فقتَلَه، فلا سَلَبَ له؛ لأنَّه لم يُغَرِّرْ فى قَتْلِه. وإنْ كانت الحَرْبُ قائمةً، فانْهزَمَ أحدُهم، فقتَلَه إنسانٌ، فسَلَبُه لقاتِلِه؛ لأنَّ الحرْبَ فَرٌّ وكَرٌّ، وقد قتلَ سَلَمَةُ بنُ الأكْوعِ طَلِيعةً للكُفَّار وهو مُنْهَزِمٌ، فقال النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "مَنْ قَتَلَهُ؟ ". قالوا: سَلَمةُ بنُ الأكْوعِ. قال: "لَهُ سَلَبُهُ أجْمَعُ" (٣٠). وبهذا قال الشافِعِىُّ. وقال
(٢٧) فى م: "فقتلوا".(٢٨) فى م: "السلب".(٢٩) سقط من: أ.(٣٠) أخرجه مسلم، فى: باب استحقاق القاتل سلب القتيل، من كتاب الجهاد والسير. صحيح مسلم ٣/ ١٣٧٤، ١٣٧٥. وأبو داود، فى: باب فى الجاسوس المستأمن، من كتاب الجهاد. سنن أبى داود ٢/ ٤٥، ٤٦. والإمام أحمد، فى: المسند ٤/ ٤٦.
