Minhaj as-Sunnah - Ibn Taimiya - (4/208)

Minhaj as-SunnahIbn Taimiya

The early and later generations disagreed over whether many rulings were exclusive to him. This includes their disagreement over fay’ and the one-fifth share: were they his personal property or not? And were women who had been forbidden to him (1) made lawful for him or not?

The early generations did not disagree that his estate was not inherited, because this was clearly established from him and widely transmitted among his Companions.

This is because Allah, Most High, said in His Book:

“They ask you about the spoils. Say, ‘The spoils belong to Allah and the Messenger.’”

[Surah al-Anfāl: 1]

He also said in [His Book] (2):

“Know that, of whatever spoils you acquire, one-fifth belongs to Allah, the Messenger, close relatives, orphans, the needy, and the wayfarer.”

[Surah al-Anfāl: 41]

[And He said in His Book:

“Whatever Allah has restored to His Messenger from the people of the towns belongs to Allah, the Messenger, close relatives, orphans, the needy, and the wayfarer.”] (3)

[Surah al-Hashr: 7]

The wording of the verse concerning fay’ parallels that of the verse concerning the one-fifth share. Surah al-Anfāl was revealed in connection with Badr, so battle spoils are unquestionably included. The wording may also include all other property of the disbelievers that Allah granted to the Muslims. Likewise, the term fay’ may mean everything Allah has restored to the Muslims, in which case it includes battle spoils; or it may refer specifically to what Allah restored to him without the Muslims (4) having spurred on either horses or riding camels to obtain it.

An example of the former usage (5) is the Prophet’s statement—may Allah bless him and grant him peace—: “I have no share in what Allah has restored

(1) A and B: *mā* (“what”). (2) “In His Book” is absent from N. (3) The passage between square brackets is absent from N and M. (4) A and B place “the Muslims” before “to obtain it.” *Ījāf* means traveling swiftly; *awjafa dābbatan* means “he urged a riding animal onward.” (5) A and B: “And among the statements,” which is a corruption.

وَقَدْ تَنَازَعَ السَّلَفُ وَالْخَلَفُ فِي كَثِيرٍ مِنَ الْأَحْكَامِ: هَلْ هُوَ مِنْ خَصَائِصِهِ؟ كَتَنَازُعِهِمْ فِي الْفَيْءِ وَالْخُمُسِ، هَلْ كَانَ مِلْكًا لَهُ أَمْ لَا؟ وَهَلْ أُبِيحَ لَهُ مَنْ (١) حُرِّمَ عَلَيْهِ مِنَ النِّسَاءِ أَمْ لَا؟ . وَلَمْ يَتَنَازَعِ السَّلَفُ فِي أَنَّهُ لَا يُورَثُ، لِظُهُورِ ذَلِكَ عَنْهُ وَاسْتِفَاضَتِهِ فِي أَصْحَابِهِ. وَذَلِكَ أَنَّ اللَّهَ تَعَالَى قَالَ فِي كِتَابِهِ: {يَسْأَلُونَكَ عَنِ الْأَنْفَالِ قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ} [سُورَةِ الْأَنْفَالِ: ١] ، وَقَالَ فِي [كِتَابِهِ] (٢) : {وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ} [سُورَةِ الْأَنْفَالِ: ٤١] ، [وَقَالَ فِي كِتَابِهِ: {مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ} ] (٣) [سُورَةِ الْحَشْرِ: ٧] . وَلَفْظُ آيَةِ الْفَيْءِ كَلَفْظِ آيَةِ الْخُمُسِ، وَسُورَةُ الْأَنْفَالِ نَزَلَتْ بِسَبَبِ بَدْرٍ، فَدَخَلَتِ الْغَنَائِمُ فِي ذَلِكَ بِلَا رَيْبٍ، وَقَدْ يَدْخُلُ فِي ذَلِكَ سَائِرُ مَا نَفَلَهُ اللَّهُ لِلْمُسْلِمِينَ مِنْ مَالِ الْكُفَّارِ. كَمَا أَنَّ لَفْظَ " الْفَيْءِ " قَدْ يُرَادُ بِهِ كُلُّ مَا أَفَاءَ اللَّهُ عَلَى الْمُسْلِمِينَ، فَيَدْخُلُ فِيهِ الْغَنَائِمُ، وَقَدْ يَخْتَصُّ ذَلِكَ بِمَا أَفَاءَ اللَّهُ عَلَيْهِ مِمَّا لَمْ يُوجِفْ عَلَيْهِ الْمُسْلِمُونَ (٤) بَخَيْلٍ وَلَا رِكَابٍ. وَمِنَ الْأَوَّلِ (٥) قَوْلُ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: " «لَيْسَ لِي مِمَّا أَفَاءَ اللَّهُ

(١) أ، ب: مَا. (٢) فِي كِتَابِهِ: سَاقِطَةٌ مِنْ (ن) . (٣) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . (٤) أ، ب: الْمُسْلِمُونَ عَلَيْهِ. وَالْإِيجَافُ: سُرْعَةُ السَّيْرِ، وَأَوْجَفَ دَابَّةً: حَثَّهَا. (٥) أ، ب: وَمِنَ الْأَقْوَالِ، وَهُوَ تَحْرِيفٌ.