That was good for them, and likewise also, so obey me, for I know better than you the outcome of this matter.¹

2738 — Ziyād ibn Ayyūb narrated to us, Hushaym narrated to us, Dāwūd ibn Abī Hind informed us, from ʿIkrimah —

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¹ Its chain of transmission is sound. ʿIkrimah: he is Abū ʿAbd Allāh al-Barbarī, the freed slave of Ibn ʿAbbās. Dāwūd: he is Ibn Abī Hind. Khālid: he is Ibn ʿAbd Allāh al-Wāsiṭī al-Ṭaḥḥān.

It was also recorded by al-Ṭabarī in his *Tafsīr* 9/172, al-Ḥākim 2/131–132, and al-Bayhaqī 6/291 via the route of Khālid ibn ʿAbd Allāh al-Wāsiṭī; by al-Ṭabarī 9/172 via the route of ʿAbd al-Aʿlā al-Sāmī; and by al-Bayhaqī 6/315 via the route of Muʿtamir ibn Sulaymān — all three of them from Dāwūd ibn Abī Hind, with it.

It was also recorded by al-Ṭabarī 9/172 via the route of ʿAbd al-Wahhāb al-Thaqafī, from Dāwūd, from ʿIkrimah, as a *mursal* report.

See what follows it, and what will come as number 2739.

Al-Khaṭṭābī said: "Al-Nafal" is what is given in addition to the amount due by right of division. From it comes *al-nāfilah*, which is the extra act of obedience beyond the obligatory. The Messenger of Allah ﷺ would grant *nafal* to armies and raiding parties, as an incentive for fighting and as compensation for the hardship and distress that befell them. And he would make them equal to the rest of the group in the shares of the spoils, so that what he allocated to them as *nafal* was like a gift and a renewed grant. He would not do this except for those of prowess in wars and those of trial in jihad.

The schools of the scholars have differed on this subject, and on the interpretation of the reports narrated concerning it.

Mālik ibn Anas did not recognize the *nafal*, and he disapproved of the imam saying: "Whoever fights in such-and-such a place, or kills such-and-such a number of the enemy, shall have such-and-such," or dispatching a raiding party in any direction and saying: "Whatever spoils you take, half of it is yours." And he disapproved of a man fighting and shedding his own blood in such a matter.

Al-Shāfiʿī affirmed the *nafal*, and al-Awzāʿī and Aḥmad ibn Ḥanbal held it.

Al-Thawrī said: If the imam says: "Whoever brings a head shall have such-and-such, and whoever takes something, it is his, and whoever brings a captive shall have such-and-such," it is permissible.