For the cavalryman there are three shares, and for the infantryman one share; because they are equal, they resemble free men. It is possible that it be divided among them according to the preference the Imam sees fit, because one is not obligated to provide equality among them relative to others, so it is not obligatory in the case of them being alone, drawing an analogy from one of the two situations to the other. If there is a free man among them, he is given a share and favored over them by the amount that free men are favored over slaves and children in instances other than this one, and the remainder is divided among those remaining according to the preference the Imam sees fit; because among them is someone who has a share, unlike the previous case.
1651 - Issue; He said: (And a share is assigned to the disbeliever if he fights alongside us.)
There is a difference of opinion regarding the disbeliever who fights with the Imam by his permission. It is narrated from Ahmad that a share is assigned to him just as it is for the Muslim. This is the opinion of al-Awza'i, al-Zuhri, al-Thawri, and Ishaq. Al-Juzajani said: This (1) is the school of thought of the people of the frontier territories (thughur) and the scholars familiar with summer expeditions and military detachments. It is also narrated from Ahmad: A share is not assigned to him. This is the school of thought of Malik, al-Shafi'i, and Abu Hanifah, because he is not among the people of Jihad, so a share is not assigned to him, just like the slave; however, a gift (radkh) is given to him, as it is to the slave. Our evidence is what al-Zuhri narrated, that the Messenger of Allah (peace and blessings of Allah be upon him) sought assistance from some of the Jews in his war, and he assigned them shares. Sa'id narrated it in his "Sunan" (2). It was also narrated that Safwan ibn Umayya went out with the Prophet (peace and blessings of Allah be upon him) on the day of Hunayn (3) while he was still in his state of polytheism, and he assigned him a share and gave him from the share of those whose hearts are to be reconciled (3). Furthermore, because disbelief is a deficiency in religion, it does not prevent the entitlement to a share, just like immorality (fisq); in this, it differs from the slave, as his deficiency is in his worldly status and legal standing. If he fights without the permission of the Imam, he has no share, because he is not trusted regarding the religion, so he is like the one who spreads rumors (murjif), or even worse.
(33) In B: "fa-innahu" (for it is). (1) In B: "wa-huwa" (and it is). (2) In: Chapter on what has been narrated regarding the shares of women, from the Book of Jihad. Al-Sunan 2/284. It was also recorded by al-Bayhaqi, in: Chapter on the gift for those sought for assistance from the People of the Dhimma..., from the Book of al-Siyar. Al-Sunan al-Kubra 9/53. And Ibn Abi Shaybah, in: Chapter on one who fights with polytheists and assigns them shares, from the Book of Jihad. Al-Musannaf 12/395. (3) In the manuscripts: "Khaybar", which is a distortion. The hadith of Safwan was mentioned previously in: 9/317, and there should be added to its citation: al-Tirmidhi, in: Chapter on what has been narrated regarding giving to those whose hearts are to be reconciled, from the Chapters of Zakat. Aridat al-Ahwadhi 3/171.
للفارِسِ ثلاثةُ أسْهُمٍ، وللرَّاجِلِ سهْمٌ؛ لأنَّهم تساوَوْا، فأشْبَهُوا الرِّجالَ الأحْرارَ. ويَحْتَمِلُ أنْ يُقْسَمَ بينَهم على ما يَراهُ الإِمامُ من المُفاضَلَةِ؛ لأنَّهم (٣٣) لا تجبُ التَّسْوِيَةُ بينَهم مع غيرِهم، فلا تجِبُ مع الانْفِرادِ، قياسًا لإِحْدَى الحالَتَيْن على الأُخْرَى. وإن كان فيهم رجلٌ حرٌّ، أُعْطِىَ سَهْمًا، وفُضِّلَ عليهم، بقَدْرِ ما يُفَضَّلُ الأحرارُ على العَبِيدِ والصِّبْيانِ فى غيرِ هذا الموضع، ويُقْسَمُ الباقى بين مَنْ بَقِىَ على ما يَراهُ الإِمامُ من التَّفْضِيلِ؛ لأنَّ فيهم مَنْ له سَهْمٌ، بخلافِ التى قبلَها.
١٦٥١ - مسألة؛ قال: (ويُسْهَمُ للْكَافِرِ، إذَا غَزَا مَعَنَا)
اختلَفَتْ الرِّوايَةُ فى الكافِرِ يغْزُو مع الإِمامِ بإِذْنِه، فرُوِىَ عن أحمد، أنَّه يُسْهَمُ له كالمسلمِ. وبهذا قال الأوزاعِىُّ، والزُّهْرِىُّ، والثَّوْرِىُّ، وإسحاقُ، قال الجُوزَجَانِىُّ: هذا (١) مذهبُ أهلِ الثّغُورِ، وأهلِ العلمِ بالصَّوائفِ والبُعُوثِ. وعن أحمدَ: لا يُسْهَمُ له. وهو مذهبُ مالِكٍ، والشافِعِىِّ، وأبى حَنِيفَةَ؛ لأنَّه من غيرِ أهلِ الجهادِ، فلم يُسْهَمْ له، كالعبدِ، ولكنْ يُرْضَخُ له، كالعبدِ. ولَنا، ما روَى الزُّهْرِىُّ، أنَّ رسولَ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- اسْتَعانَ بناسٍ من اليَهُودِ فى حَرْبِه، فأسْهَمَ لهم. رواه سعيدٌ، فى "سُنَنِه" (٢). وروى: أنَّ صَفْوانَ بن أُمَيَّة، خرَجَ مع النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- يومَ حُنَيْنٍ (٣)، وهو على شِرْكِه، فأسْهَمَ له، وأعْطاهُ من سَهْمِ المُؤلَّفَةِ (٣). ولأنَّ الكُفْرَ نَقْصٌ فى الدِّينِ، فلم يَمْنَعِ اسْتِحْقاقَ السَّهْمِ، كالفِسْقِ، وبهذا فارَقَ العبدَ؛ فإنَّ نقصَه فى دُنْياه وأحْكامِه. وإنْ غَزَا بغيرِ إذْنِ الإِمامِ. فلا سَهْمَ له، لأنَّه غيرُ مأْمُونٍ على الدِّينِ، فهو كالمُرْجِفِ، وشرٌّ منه. وإنْ غَزا جماعَةٌ
(٣٣) فى ب: "فإنه".(١) فى ب: "وهو".(٢) فى: باب ما جاء فى سهمان النِّساء، من كتاب الجهاد. السنن ٢/ ٢٨٤.كما أخرجه البيهقى، فى: باب الرضخ لمن يستعان به من أهل الذمة. . .، من كتاب السِّيَر. السنن الكبرى ٩/ ٥٣. وابن أبي شيبة، فى: باب من غزا بالمشركين وأسهم لهم، من كتاب الجهاد. المصنِّف ١٢/ ٣٩٥.(٣) فى النسخ: "خيبر" تحريف.وتقدم حديث صفوان، فى: ٩/ ٣١٧، ويضاف إلى تخريجه: والترمذى، فى: باب ما جاء فى إعطاء المؤلفة قلوبهم، من أبواب الزكاة. عارضة الأحوذى ٣/ ١٧١.
