of the disbelievers by themselves and they take spoils, it is possible that their spoils belong to them and there is no fifth (khums) in them; because this is permissible acquisition, not taken by way of jihad, so it belongs to them and there is no fifth in it, like collecting herbs or gathering firewood. It is also possible that its fifth is taken and the remainder belongs to them; because it is the spoils of a group of people from the Abode of Islam, so it resembles the spoils of the Muslims.
Section: Assistance may not be sought from a polytheist. This is the opinion of Ibn al-Mundhir, al-Juzajani, and a group of scholars. Narrated from Ahmad is that which indicates the permissibility of seeking his assistance. The discourse of al-Khiraqi also points to it in times of need, and it is the school of thought of al-Shafi'i, based on the hadith of al-Zuhri which we mentioned, and the report of Safwan ibn Umayya. It is a condition that the one whose assistance is sought must have a good opinion of the Muslims; if he is not trusted regarding them, it is not permissible (4) to seek his assistance; because if we forbid seeking assistance from those among the Muslims who are not trusted, such as the one who discourages (mukhadhdhil) or spreads rumors (murjif), then the disbeliever is more deserving of this prohibition. The evidence for the first opinion is what 'A'isha narrated, saying: The Messenger of Allah (peace and blessings of Allah be upon him) set out for Badr, until when he was at Harrah al-Wabara (5), a man from the polytheists caught up with him, who was known for his boldness and bravery, so the Muslims were pleased with him. He said: [O Messenger of Allah] (6), I have come to follow you and gain spoils with you. The Messenger of Allah (peace and blessings of Allah be upon him) said to him: "Do you believe in Allah and His Messenger?" He said: No. He said: "Return, for I will not seek the assistance of a polytheist." She said: Then the Messenger of Allah (peace and blessings of Allah be upon him) went on until he was at al-Bayda', and that man caught up with him, and the Messenger of Allah (peace and blessings of Allah be upon him) said to him: "Do you believe in Allah and His Messenger?" He said: Yes. He said: "Then proceed." Recorded by both (7).
(4) In M: "yujzi'uhu" (it suffices him). (5) In the manuscripts: "al-Wabar". It is a place about four miles from Medina. Some vocalize it with a sukun on the Ba'. See al-Nawawi's Commentary on Sahih Muslim 12/198. (6) As in the manuscripts; the correct version is: "li-Rasul Allah" (to the Messenger of Allah). (7) Recorded by Muslim, in: Chapter on the detestability of seeking assistance in a military expedition from a disbeliever, from the Book of Jihad and Expeditions. Sahih Muslim 3/1449, 1450. It was also recorded by Abu Dawud, in: Chapter on the polytheist for whom a share is assigned, from the Book of Jihad. Sunan Abi Dawud 2/69. And al-Tirmidhi, in: Chapter on what has been narrated regarding the People of the Dhimma who fight with the Muslims..., from the Chapters of Siyar. Aridat al-Ahwadhi 7/48. It does not appear in al-Bukhari.
من الكفّارِ وحدَهم فغَنِمُوا، فيَحْتَمِلُ أنْ تكونَ غَنِيمَتُهم لهم، لا خُمْسَ فيها؛ لأنَّ هذا اكْتِسابٌ مُباحٌ، لم يُؤْخَذْ على وجْهِ الجهادِ، فكان لهم، لا خُمْسَ فيه، كالاحْتِشاشِ والاحْتِطابِ. ويَحْتَمِلُ أنْ يُؤْخَذَ خمسُه، والباقِى لهم؛ لأنَّه غَنِيمةُ قومٍ من أهلِ دارِ الإِسلامِ، فأشْبَهَ غَنِيمةَ المسلمين.
فصل: ولا يُسْتَعانُ بمُشْرِكٍ. وبهذا قال ابنُ المُنْذِرِ، والجُوزَجَانِىُّ، وجماعةٌ من أهلِ العلمِ. وعن أحمدَ ما يدُلُّ على جوازِ الاسْتعانَةِ به. وكلامُ الخِرَقِىِّ يدُلُّ عليه أيضًا عندَ الحاجَةِ، وهو مذهَبُ الشَّافِعِىِّ؛ لحديثِ الزُّهْرِيِّ الذى ذكرْناه، وخَبَرِ صَفْوانَ بنِ أُمَيَّة. ويُشْتَرطُ أنْ يكونَ مَنْ يُسْتعانُ به حَسَنَ الرَّأْىِ فى المسلمين، فإنْ كان غيرَ مَأْمُونٍ عليهم، لم يَجُزْ (٤) الاسْتِعانةُ به؛ لأنَّنا إذا مَنَعْنَا الاسْتِعانةَ بمَنْ لا يُؤْمَنُ من المسلمين، مِثْلَ المُخَذِّلِ والمُرْجِفِ، فالكافِرُ أوْلَى. ووَجْهُ الأوَّلِ، ما رَوَت عائِشَةُ، قالتْ: خَرَجَ رسولُ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- إلى بَدْرٍ، حتَّى إذا كانَ بحَرَّةِ الوَبَرَةِ (٥)، أدْرَكَه رجلٌ من المُشْرِكِين، كان يُذْكَرُ منه جُرْأةٌ ونَجْدَةٌ، فسُرَّ المسلمون به، فقال: [يا رسولَ اللَّه] (٦)، جئْتُ لأتْبَعَكَ، وأُصِيبَ معك. فقال له رسولُ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "أَتُؤْمِنُ بِاللهِ وَرَسُولِهِ؟ " قال: لا. قال: "فَارْجِعْ، فَلَنْ أسْتَعِينَ بمُشْرِكٍ". قالت: ثمَّ مَضَى رسولُ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، حتَّى إذا كان بالبَيْداءِ أَدْرَكَه ذلك الرَّجُلُ، فقال له رسولُ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "أَتُؤْمِنُ باللهِ وَرَسُولِهِ؟ " قال: نعم. قال: "فَانْطَلِقْ". مُتَّفَقٌ عليه (٧). ورَوَاه
(٤) فى م: "يجزئه".(٥) فى النسخ: "الوبر". وهو موضع على نحو أربعة أميال من المدينة. ويضبطه بعضهم بإسكان الباء. انظر شرحالنووى لصحيح مسلم ١٢/ ١٩٨.(٦) كذا فى النسخ، وصوابه: "لرسول اللَّه".(٧) أخرجه مسلم، فى: باب كراهة الاستعانة فى الغزو بكافر، من كتاب الجهاد والسير. صحيح مسلم ٣/ ١٤٤٩، ١٤٥٠.كما أخرجه أبو داود، فى: باب فى المشرك يسهم له، من كتاب الجهاد. سنن أبي داود ٢/ ٦٩. والترمذى، فى: باب ما جاء فى أهل الذمة يغزون مع المسلمين. . .، من أبواب السِّيَر. عارضة الأحوذى ٧/ ٤٨. ولم يرد فى البخارى.
