[Machine] "To come to Iraq, and for you to have a quarter or a third after the fifth of every land and property. This is disconnected and what came before it is connected, and it is not in the narrated reports that we heard and did not mention in the blackness of Iraq, more accurate than it, as Ash-Shafi'i, may Allah have mercy on him, said: Abu Sa'id informed us, Abu Al-Abbas narrated from Ar-Rabi', who said: Ash-Shafi'i said: In this hadith, there is evidence that when Jarir gave Bajali compensation for his arrow and when a woman gave compensation for her father’s arrow, it was understood that those who were wronged would give up their rights, so it became a provision for the Muslims, and this is permissible for the leader if a land is conquered forcefully, and he counts those who conquered it and they are pleased to give up their rights from it so that the leader makes it a provision, and their rights from it are four fifths and the people of the fifth are given their rights, except for those who renounced their rights, so it belongs to him. The ruling on the land is like the ruling on money, and the Prophet, ﷺ , took the Hawazin captive and divided four fifths between those who actively participated, then the delegations of the Hawazin came and they became Muslims and asked him to return what he had taken from them, so he gave them the choice between wealth and prisoners, and they chose their wealth, so the Messenger of Allah, ﷺ , left their right and the right of his family. Al-Muhajirun heard about it, so they left their rights, and the Ansar heard about it, so they left their rights, and there remained a group of the remaining migrants and the Fathiyin. He commanded that each group be known individually, and one person from each group be chosen. Then he said: Bring me the best of those who remain. So whoever disliked, it was upon him that he was given a certain number of camels until a specific time, which he mentioned. So they brought the best of themselves, except Al-Aqra bin Habis and 'Uyaynah bin Badr, for they refused to slander the Hawazin, so the Messenger of Allah, ﷺ , did not force them to do so until they were left, after 'Uyaynah deceived him regarding his right, and the Messenger of Allah, ﷺ , surrendered to them their right, and he surrendered the right of whoever was pleased not to claim his right. Ash-Shafi'i said: This is the most important matter for 'Umar ibn Al-Khattab, in our view in Al-Sawad and its conquests, if it was conquered forcefully. And what Ash-Shafi'i mentioned regarding the matter of the Hawazin has already been mentioned in the hadith of Al-Miswar ibn Makhramah, and in the narration of 'Amr ibn Shu'aib from his father from his grandfather."
أَنْ تَأْتِيَ الْعِرَاقَ وَلَكَ الرُّبُعُ أَوِ الثُّلُثُ بَعْدَ الْخُمُسِ مِنْ كُلِّ أَرْضٍ وَشَيْءٍ هَذَا مُنْقَطِعٌ وَالَّذِي قَبْلَهُ مَوْصُولٌ وَلَيْسَ فِي الْآثَارِ الَّتِي رُوِّينَاهَا وَلَمْ نَرُدَّهَا فِي سَوَادِ الْعِرَاقِ أَصَحُّ مِنْهُ كَمَا قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ أَخْبَرَنَا أَبُو سَعِيدٍ ثنا أَبُو الْعَبَّاسِ أَنْبَأَ الرَّبِيعُ قَالَ قَالَ الشَّافِعِيُّ وَفِي هَذَا الْحَدِيثِ دِلَالَةٌ إِذْ أَعْطَى جَرِيرًا الْبَجَلِيَّ عِوَضًا مِنْ سَهْمِهِ وَالْمَرْأَةَ عِوَضًا مِنْ سَهْمِ أَبِيهَا أَنَّهُ اسْتَطَابَ أَنْفُسَ الَّذِينَ أَوْجَفُوا عَلَيْهِ فَتَرَكُوا حُقُوقَهُمْ مِنْهُ فَجَعَلَهُ وَقْفًا لِلْمُسْلِمِينَ وَهَذَا حَلَالٌ لِلْإِمَامِ لَوِ افْتُتِحَ الْيَوْمَ أَرْضٌ عَنْوَةً فَأَحْصَى مَنِ افْتَتَحَهَا وَطَابُوا أَنْفُسًا عَنْ حُقُوقِهِمْ مِنْهَا أَنْ يَجْعَلَهَا الْإِمَامُ وَقْفًا وَحُقُوقُهُمْ مِنْهَا الْأَرْبَعَةُ الْأَخْمَاسِ وَيُوَفَّى أَهْلُ الْخُمُسِ حَقَّهُمْ إِلَّا أَنْ يَدَعَ الْبَالِغُونَ مِنْهُمْ حُقُوقَهُمْ فَيَكُونَ ذَلِكَ لَهُ وَالْحُكْمُ فِي الْأَرْضِ كَالْحُكْمِ فِي الْمَالِ وَقَدْ سَبَى النَّبِيُّ ﷺ هَوَازِنَ وَقَسَمَ أَرْبَعَةَ الْأَخْمَاسِ بَيْنَ الْمُوجِفِينَ ثُمَّ جَاءَتْهُ وُفُودُ هَوَازِنَ مُسْلِمِينَ فَسَأَلُوهُ أَنْ يَمُنَّ عَلَيْهِمْ بِأَنْ يَرُدَّ عَلَيْهِمْ مَا أَخَذَ مِنْهُمْ فَخَيَّرَهُمْ بَيْنَ الْأَمْوَالِ وَالسَّبْيِ فَقَالُوا خَيَّرْتَنَا بَيْنَ أَحْسَابِنَا وَأَمْوَالِنَا فَنَخْتَارُ أَحْسَابَنَا فَتَرَكَ لَهُمْ رَسُولُ اللهِ ﷺ حَقَّهُ وَحَقَّ أَهْلِ بَيْتِهِ وَسَمِعَ بِذَلِكَ الْمُهَاجِرُونَ فَتَرَكُوا لَهُ حُقُوقَهُمْ وَسَمِعَ بِذَلِكَ الْأَنْصَارُ فَتَرَكُوا لَهُ حُقُوقَهُمْ وَبَقِيَ قَوْمٌ مِنَ الْمُهَاجِرِينَ الْآخِرِينَ وَالْفَتْحِيِّينَ فَأَمَرَ فَعَرَفَ عَلَى كُلِّ عَشَرَةٍ وَاحِدٌ ثُمَّ قَالَ ائْتُونِي بِطِيبِ أَنْفُسِ مَنْ بَقِيَ فَمَنْ كَرِهَ فَلَهُ عَلَيَّ كَذَا وَكَذَا مِنَ الْإِبِلِ إِلَى وَقْتٍ ذَكَرَهُ فَجَاءُوا بِطِيبِ أَنْفُسِهِمْ إِلَّا الْأَقْرَعَ بْنَ حَابِسٍ وَعُيَيْنَةَ بْنَ بَدْرٍ فَإِنَّهُمَا أَبَيَا لِيُعَيِّرَا هَوَازِنَ فَلَمْ يُكْرِهْهُمَا رَسُولُ اللهِ ﷺ عَلَى ذَلِكَ حَتَّى كَانَا هُمَا تَرَكَا بَعْدَ أَنْ خَدَعَ عُيَيْنَةُ عَنْ حَقِّهِ وَسَلَّمَ لَهُمْ رَسُولُ اللهِ ﷺ حَقَّ مَنْ طَابَ نَفْسُهُ عَنْ حَقِّهِ قَالَ الشَّافِعِيُّ وَهَذَا أَوْلَى الْأُمُورِ بِعُمَرَ بْنِ الْخَطَّابِ ؓ عِنْدَنَا فِي السَّوَادِ وَفُتُوحِهِ إِنْ كَانَتْ عَنْوَةً وَهَذَا الَّذِي ذَكَرَهُ الشَّافِعِيُّ مِنْ أَمْرِ هَوَازِنَ قَدْ مَضَى فِي حَدِيثِ الْمِسْوَرِ بْنِ مَخْرَمَةَ وَفِي رِوَايَةِ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ