all of his kin, including the wealthy among them, such as al-'Abbas and others, and it has not been reported that the poor among them were exclusively designated. Imam Ahmad has narrated in his "Musnad" (20) that the Prophet, peace and blessings of Allah be upon him, gave al-Zubayr a share, gave his mother a share, and gave his horse two shares. He only gave his mother from the share of the kin, yet she was affluent and possessed [dependents and wealth] (21). This is because it is property deserved by kinship, so the rich and the poor are equal in it, like inheritance and bequests to kin. Furthermore, Uthman and Jubayr requested their shares from it and asked about the reason for preventing them and their kin [from receiving it], despite both of them being wealthy, and the Prophet, peace and blessings of Allah be upon him, explained it by the support provided by the Banu al-Muttalib, as opposed to them, and that they, along with the Banu Hashim, were as one entity. Had affluence been a barrier and poverty a condition, they would not have requested it while lacking those conditions, and the Prophet, peace and blessings of Allah be upon him, would have justified preventing them by citing their wealth and the absence of their poverty.
1080 - Issue: He said: (And the third fifth is for the orphans).
They are those who have no fathers and have not reached puberty, for the Prophet, peace and blessings of Allah be upon him, said: "There is no orphanhood after reaching the age of puberty" (1). Some of our companions said: They are not entitled to it except in the case of poverty. This is the well-known position in the school of al-Shafi'i, because one who has a father is not entitled, and property is more beneficial than the presence of a father, and because it is dispensed to them for their need; the term 'orphanhood' is applied to them in common parlance out of mercy, and one whose giving is for that reason, need is considered therein. It differs from the kin, for they were entitled because of their closeness to the Messenger of Allah, peace and blessings of Allah be upon him, as an honor to them, and the rich and the poor are equal in kinship, so they are equal in entitlement. I do not know of any textual evidence for this
(20) In: Al-Musnad 1/166. It was also recorded by al-Nasa'i, in: The Chapter on the Shares of Horses, from the Book of Horses. Al-Mujtaba 6/190; and al-Daraqutni, in: The Book of Expeditions. Sunan al-Daraqutni 4/110, 111; and al-Bayhaqi, in: The Chapter on what has been narrated regarding the share of the foot soldier and the cavalryman, from the Book of the Distribution of Fay' and Spoils. Al-Sunan al-Kubra 6/326. (21) In A: "amwal" (wealth). (1) Recorded by Abu Dawud, in: The Chapter on what has been narrated regarding when orphanhood ends, from the Book of Wills. Sunan Abi Dawud 2/104; and Imam Ahmad, in: Al-Musnad 1/294; and al-Bayhaqi, in: The Chapter on Divorce before Marriage, from the Book of Khul' and Divorce. Al-Sunan al-Kubra 7/320; and 'Abd al-Razzaq, in: The Chapter on there being no breastfeeding after weaning, from the Book of Divorce. Al-Musannaf 7/464.
أقارِبَه كلَّهُم، وفيهم الأغنياءُ، كالعباس وغيرِه، ولم يُنْقَلْ تَخْصِيصُ الفُقَراءِ منهم، وقد رَوَى الإِمامُ أحمدُ، فى "مُسْنَدِه" (٢٠)، أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- أَعْطَى الزُّبَيْرَ سَهْمًا، وأُمَّه سَهْمًا، وفرَسَهُ سَهْمينِ. وإنَّما أعْطَى أُمَّه من سَهْمِ ذِى القُرْبَى، وقد كانت مُوسِرَةً، ولها [مَوَالٍ ومالٌ] (٢١)، ولأنَّه مالٌ مُسْتَحَقٌّ بالقَرابةِ، فاسْتَوَى فيه الغَنِىُّ والفقيرُ، كالمِيراثِ والوَصِيَّةِ للأقارِبِ، ولأنَّ عثمانَ وجُبَيْرًا طَلَبا حَقَّهُما منه، وسأَلَا عن عِلّةِ مَنْعِهِما ومَنْعِ قرابَتِهِما، وهما مُوسِرانِ، فعَلَّلَه النَّبِىُّ -صلى اللَّه عليه وسلم- بنُصْرَةِ بنى المُطَّلِبِ دُونَهم، وكَوْنِهِم مع بنى هاشمٍ كالشَّىْءِ الواحدِ، ولو كان اليَسَارُ مانِعًا والفَقْرُ شَرْطًا، لم يَطْلُبا مع عَدَمِه، ولعَلَّلَ النَّبِىُّ -صلى اللَّه عليه وسلم- مَنْعَهُما بيَسارِهِما وانْتِفاءِ فَقْرِهِما.
١٠٨٠ - مسألة؛ قال: (والْخمْسُ الثَّالِثُ لِلْيَتامَى)
وهم الذين لا آباءَ لهم، ولم يَبْلُغُوا الحُلُمَ، فإنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "لَا يُتْمَ بَعْدَ احْتِلَامٍ" (١). قال بعضُ أصحابِنا: لا يَسْتَحِقُّون إلَّا مع الفَقْرِ. وهو المشهورُ من مذهبِ الشَّافعىِّ؛ لأنَّ ذا الأبِ لا يَسْتَحِقُّ، والمالُ أَنْفَعُ من وُجودِ الأبِ، ولأنَّه صُرِفَ إليهم لحاجَتِهِم، فإنَّ اسْمَ اليُتْمِ يُطْلَقُ عليهمِ فى العُرْفِ للرَّحْمةِ، ومَنْ كان إعطاؤُه لذلك اعْتُبِرَتِ الحاجةُ فيه، وفارقَ ذَوِى القُرْبَى، فإنَّهم اسْتَحَقُّوا لِقُرْبهِم مِن رسولِ اللَّه -صلى اللَّه عليه وسلم- تَكْرِمَةً لهم، والغنىُّ والفقيرُ فى القُرْبِ سَواءٌ، فاسْتَوَيا فى الاسْتِحْقاقِ. ولم أعلمْ هذا نَصًّا
(٢٠) فى: المسند ١/ ١٦٦.كما أخرجه النسائى، فى: باب سهمان الخيل، من كتاب الخيل. المجتبى ٦/ ١٩٠. والدارقطنى، فى: كتاب السير. سنن الدارقطنى ٤/ ١١٠، ١١١، والبيهقى، فى: باب ما جاء فى سهم الراجل والفارس، من كتاب قسم الفىء والغنيمة. السنن الكبرى ٦/ ٣٢٦.(٢١) فى أ: "أموال".(١) أخرجه أبو داود، فى: باب ما جاء متى ينقطع اليتم، من كتاب الوصايا. سنن أبى داود ٢/ ١٠٤. والإِمام أحمد، فى: المسند ١/ ٢٩٤، والبيهقى، فى: باب الطلاق قبل النكاح، من كتاب الخلع والطلاق. السنن الكبرى ٧/ ٣٢٠. وعبد الرزاق، فى: باب لا رضاع بعد الفطام، من كتاب الطلاق. المصنف ٧/ ٤٦٤.
