Al-Siyasa al-Shar'iyya - Ibn Taimiya - (الكتاب/48)

Al-Siyasa al-Shar'iyyaIbn Taimiya

They are those who were present at the battle to fight, whether or not they actually fought. The spoils must be divided equitably among them, and no one is to receive preferential treatment because of his leadership (1), lineage, or merit, just as the Prophet, peace and blessings be upon him, and his caliphs used to divide them.

In Sahih al-Bukhari (2), it is related that Saʿd ibn Abī Waqqās regarded himself as superior to those beneath him. The Prophet, peace and blessings be upon him, said: “Is it not through the weak among you that you are granted victory and provision?”

In the Musnad of Ahmad (3), Saʿd ibn Abī Waqqās said: “I asked, ‘O Messenger of Allah, if a man is his people’s defender, should his share be the same as that of another?’ He replied, ‘May your mother be bereaved of you, O son of Umm Saʿd! Is it not through the weak among you that you are provided for and granted victory?’”

Spoils continued to be divided among those entitled to them throughout the Umayyad and Abbasid eras, when the Muslims fought the Byzantines, Turks, and Berbers. The ruler may, however, award an extra share to someone who proves exceptionally effective against the enemy—such as a detachment sent out from the army, a man who scales a lofty fortress (4) and captures it, or one who charges the man at the head of the enemy, kills him, and thereby causes the enemy to be routed (5), and similar deeds. The Prophet, peace and blessings be upon him, and his caliphs used to grant extra shares for such deeds.

At the outset of a campaign (6), he would award a detachment an additional quarter after the one-fifth had been set aside, and on the return journey an additional third after

(1) The base text reads: “because of leadership.” F reads: “Thus, no one is shown favoritism.” (2) (2896). (3) (1493). Also recorded by Abd al-Razzāq (5/303), through Makhūl, from Sa‘d, with the same wording. Makhūl did not hear from Sa‘d. (4) F reads: “a fortress.” (5) L reads: “or routs him.” (6) Z and B read: “al-bidāya.” After noting that *al-budā’a* and *al-badā’a*, with the vowels *u* and *a*, are both correct forms, al-Zabīdī states: “As for *al-bidāya*—with an *i*-vowel and the letter *yā* in place of the hamza—al-Mutarrizī called it a colloquial form, and Ibn Barrī counted it among common errors. Ibn al-Qattā, however, said that it is an Ansārī usage.” See *Tāj al-Arūs* (1/109–110).

وهم الذين شهدوها للقتال، قاتَلوا أو لم يقاتلوا، ويجب قَسْمُها بينهم بالعدل، فلا يُحَابَى أحدٌ لا لرياسته (١) ولا لنَسَبِه ولا لفضله، كما كان النبي ﷺ وخلفاؤه يقسمونها. وفي «صحيح البخاري» (٢) أن سعد بن أبي وقاص رأى له فضلًا على مَن دونه، فقال النبي ﷺ: «هل تُنْصَرون وتُرْزَقون إلا بضعفائكم». وفي «مسند أحمد» (٣) عن سعد بن أبي وقاص قال: قلت: يا رسول الله، الرجلُ يكون حاميةَ القوم، فيكون سهمه وسهم غيره سواء؟ ! قال: «ثَكِلتك أمُّك ابن أم سعد، وهل تُرْزَقون وتُنْصرون إلا بضعفائكم؟ ». وما زالت الغنائم تُقْسَم بين الغانمين في دولة بني أمية وبني العباس، لمَّا كان المسلمون يغزون الروم والترك والبربر، لكن يجوز للإمام أن يُنَفِّل من ظهر منه زيادة نِكاية، كسَريَّةٍ تَسَرَّت من الجيش، أو رجل صعد حصنًا عاليًا (٤) ففتحه، أو حَمَل على مُقَدَّم العدوِّ، فقتله فهُزِم (٥) العدوُّ، ونحو ذلك؛ فإن النبي ﷺ وخلفاءَه كانوا يُنَفِّلون لذلك. وكان يُنَفِّل السريةَ في البَدْأة (٦) الربع بعد الخمس، وفي الرجعة الثلث بعد

(١) الأصل: «لرياسةٍ». و (ف): «فلا يحابي أحدا». (٢) (٢٨٩٦). (٣) (١٤٩٣). وأخرجه عبد الرزاق: (٥/ ٣٠٣) من طريق مكحول عن سعد به، ومكحول لم يسمع من سعد. (٤) (ف): «على حصن». (٥) (ل): «أو هزمه». (٦) (ز، ب): «البداية». قال الزبيدي ــ بعد أن ذكر أن البُداءة والبَداءة بالفتح والضم لغتان صحيحتان ــ: (أما البِدايَةُ ــ بالكسر والتحتيَّة بدلَ الهمزة ــ فقال المطرزيُّ: لغةٌ عامِّيَّةٌ، وعدَّها ابن بَرِّيٍّ من الأغلاط، ولكن قال ابنُ القطَّاع: هي لغةٌ أنصاريَّة). انظر «تاج العروس»: (١/ ١٠٩ - ١١٠).