Al-Qudūrī - Al-Quduri - (235)

for stranded travellers. Into this last share fall the poor among the Prophet’s kin, and they are given precedence, whereas nothing is handed to those of them who are wealthy.

The opening words of the verse on the khums—“for Allah…”—serve only as an introductory blessing by invoking His Name. The Prophet’s own portion—peace and blessings be upon him—expired with his death, just as his exclusive right to select a prized article (al-ṣafī) lapsed. His relatives’ share belonged to them in his lifetime on account of their support, and after him only when they are in need.

If a single fighter, or even two, slip into enemy territory on an unauthorised raid and seize something, that property is not subject to khums. Should a sizeable, self-reliant party do the same and capture booty, one-fifth must be taken from it even though the imam did not grant them leave.

When a Muslim enters the enemy land as a merchant, it is unlawful for him to touch either their property or their lives. If he betrays them, seizes something, and brings it home, he becomes its owner in an illicit sense and is ordered to give it away in charity.

If an enemy combatant comes to us under a guarantee of safety, he is not allowed to remain in our land for a full year. The imam tells him, “Should you complete the year I shall impose the jizya upon you.” If he does remain, the tax is taken, he becomes a dhimmi, and he is thereafter barred from returning to dar al-harb. Should he go back to enemy territory after leaving a deposit with a Muslim or a dhimmi, or after incurring a debt owed by them, his protection is cancelled by that return and whatever property of his is still in dar al-islam is liable to seizure. If he is captured or killed, his debts are extinguished and the deposit becomes fayʾ.

Any wealth of the enemy that Muslims acquire without actual fighting is to be spent on the communal interests of the Muslims in the same way that kharaj revenues are spent.

All land of the Arabs is tithe-land; it stretches from al-ʿAdhib to the furthest limits of Ḥijr, and, in Yemen, from Mahra up to the border.

لأبناء السبيل يدخل فقراء ذوي القربى فيهم ويقدمون ولا يدفع إلى أغنيائهم شيء وما ذكر الله تعالى في الخمس فإنما هو لافتتاح الكلام تبركا باسمه وسهم النبي ﷺ سقط بموته كما سقط الصفي وسهم ذوي القربى كانوا يستحقونه في زمن النبي ﷺ بالنصرة وبعده بالفقر وإذا دخل الواحد أو الاثنان إلى دار الحرب مغيرين بغير إذن الإمام فأخذوا شيئا لم يخمس وإن دخل جماعة لها منعة وأخذوا شيئا خمس وإن لم يأذن لهم الإمام وإذا دخل المسلم دار الحرب تاجرا فلا يحل له أن يتعرض لشيء من أموالهم ولا من دمائهم وإن غدر بهم وأخذ شيئا وخرج به ملكه ملكا محظورا ويؤمر أن يتصدق به وإذا دخل الحربي إلينا مستأمنا لم يمكن أن يقيم في دارنا سنة ويقول له الإمام: إن أقمت تمام السنة وضعت عليك الجزية فإن أقام أخذ منه الجزية وصار ذميا ولم يترك أن يرجع إلى دار الحرب وإن عاد إلى دار الحرب وترك وديعة عند مسلم أو ذمي أو دينا في ذمتهم فقد صار ذمه مباحا بالعود وما في دار الإسلام من ماله على خطر فإن أسر أو قتل سقطت ديونه وصارت الوديعة فيئا وما أوجف عليه المسلمون من أموال أهل الحرب بغير قتال يصرف مصالح المسلمين كما يصرف الخراج وأرض العرب كلها أرض عسير وهي: ما بين العذيب إلى أقصى حجر باليمن بمهرة إلى حد