and from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) gave the horseman three shares, and gave the foot soldier one share. Khalid al-Hadhdha' said: There is no disagreement regarding this from the Prophet (peace be upon him), that he allocated in this manner two shares for the horse and one share for its owner, and one share for the foot soldier. Umar ibn Abd al-Aziz wrote to Abd al-Hamid ibn Abd al-Rahman: To proceed; the shares of horses are from what the Messenger of Allah (peace be upon him) decreed: two shares for the horse and one share for the rider. By my life, this was a matter regarding which I never perceived that any of the Muslims intended to violate, so whoever intends to violate it, punish him. Peace be upon you. Both were narrated by Sa'id and al-Athram. This demonstrates the establishment of the Sunnah of the Messenger of Allah (peace be upon him) in this regard, and that there is consensus upon it; therefore, no reliance is placed on what contradicts it. As for the hadith of Mujammi', it is possible that he meant he gave the horseman two shares for his horse, and gave the foot soldier one share, meaning his owner, which would total three shares. Moreover, the hadith of Ibn Umar is more authentic than it, and it is corroborated by the hadith of Abu Ruhm and his brother, and Ibn Abbas, and these individuals are more learned and retain more. Ibn Umar, Abu Ruhm, and his brother were among those who witnessed the events and received the shares, and they reported about themselves that they were given that amount, so this cannot be opposed by a singular report (shadh) whose error is manifest or which can be interpreted in a way that does not contradict its apparent meaning. The analogy of the horse to the human is incorrect because its impact in war is greater and its cost is higher, so it is appropriate that its share be greater.
1645 - Issue; He said: (Unless his horse is a hybrid, in which case he is given one share for himself and one share for his horse.)
The hybrid (hajin) is one whose father is an Arabian horse and whose mother is a pack horse (birdhawn). The muqrif is one whose father is a pack horse and whose mother is an Arabian horse. Hind bint al-Nu'man ibn Bashir said:
(6) Reported by Ibn Abi Shaybah, in: The chapter: For the horseman, how many shares are divided for him? Of those who said three shares, from the Book of Jihad. Al-Musannaf 12/397. (7) Omitted from: M. (8) The hadith of Khalid al-Hadhdha' was reported by al-Bayhaqi, in: The chapter on what is stated regarding the share of the horseman and the foot soldier, from the Book of the Division of Fay' and Booty. Al-Sunan al-Kubra 6/327. And the hadith of Umar ibn Abd al-Aziz was reported by Sa'id, in: The chapter on what is stated regarding the shares of foot soldiers and horses, from the Book of Jihad. Al-Sunan 2/277, 278. (1) In M: "birdhawna". (2) See what preceded in: 9/305.
عبَّاسٍ، رَضِىَ اللَّه عنه أنَّ رسولَ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أعطَى الفارِسَ ثلاثةَ أسْهُمٍ، وأعْطَى الراجِلَ سَهْمًا (٦). وقال خالدٌ الحَذَّاءُ: لا يُخْتَلَفُ فيه عن النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، أنَّه أَسْهَمَ هكذا للفَرَسِ سهمَيْن، ولصاحِبِه سهمًا، وللراجلِ سهمًا. كتبَ عمرُ بن عبد العزيز إلى عبد الحميد ابن عبد الرحمن: أَمَّا بعدُ؛ فإنَّ سُهْمانَ الخَيْلِ ممَّا فرَضَ رسولُ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، سَهْمَيْن للفرَسِ، وسهمًا للرَّاجِلِ، ولعمْرِى لقد كان حديثًا ما أَشْعرَ أنَّ أحدًا من المسلمين همَّ بانْتقاضِ ذلك، [فمَن هَمَّ بانْتِقاضٍ] (٧) فعاقِبْهُ، والسلامُ عليك. روَاهما سعيدٌ، والأثْرَمُ (٨). وهذا يدلُّ على ثُبوتِ سُنَّةِ رسولِ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- بهذا، وأنَّه أُجْمِعَ عليه، فلا يُعَوَّلُ على ما خالَفَه. فأمَّا حديثُ مُجَمِّعٍ، فيَحْتَمِلُ أنَّه أراد أعْطَى الفارِسَ سهمَيْن لفرَسِه، وأعْطَى الراجِلَ سهمًا، يعنى صاحِبَه، فيكونُ ثلاثةَ أسْهُمٍ، على أنَّ حديثَ ابنِ عمرَ أصحُّ منه، وقد وافَقَه حديثُ أبى رُهْمٍ وأخيه، وابنِ عبَّاس، وهؤلاء أحْفَظُ وأعلَمُ، وابنُ عمرَ وأبو رُهْمٍ وأخوه ممَّنْ شَهِدُوا وأخذُوا السُّهْمان، وأخبَرُوا عن أنْفُسِهم أنَّهم أُعْطُوا ذلك، فلا يُعارَضُ ذلك بخبرٍ شاذٍّ تعَيَّنَ غلَطُه، أو حَمْلُه على ما يخالِفُ ظاهِرَه، وقياسُ الفرَسِ على الآدَمِىِّ غيرُ صحيحٍ؛ لأنَّ أثرَها فى الحَرْبِ أكثرُ، وكُلْفَتَها أعْظَمُ، فيَنْبَغِى أنْ يكونَ سَهْمُها أكثرَ.
١٦٤٥ - مسألة؛ قال: (إلَّا أنْ يَكُونَ فَرَسُهُ هَجِينًا، فيُعْطَى سَهْمًا لَهُ، وسَهْمًا لِفَرَسِهِ)
الْهَجِينُ: الذى أبوه عربِىٌّ وأُمُّه بِرْذَوْنة. والمُقْرِفُ: الذى أبوه بِرْذَوْنٌ (١) وأمُّه عربِيَّةٌ، قالت هندُ بنتُ النُّعمانِ بن بَشِيرٍ (٢):
(٦) أخرجه ابن أبى شيبة، فى: باب فى الفارس كم يقسم له؟ ، من قال ثلاثة أسهم، من كتاب الجهاد. المصنف ١٢/ ٣٩٧.(٧) سقط من: م.(٨) حديث خالد الحذاء، أخرجه البيهقى، فى: باب ما جاء فى سهم الفارس والراجل، من كتاب قسم الفىء والغنيمة. السنن الكبرى ٦/ ٣٢٧. وحديث عمر بن عبد العزيز، أخرجه سعيد، فى: باب ما جاء فى سهام الرجال والخيل، من كتاب الجهاد. السنن ٢/ ٢٧٧، ٢٧٨.(١) فى م: "برذونة".(٢) انظر ما تقدم فى: ٩/ ٣٠٥.
