It was narrated by al-Bukhari and Abu Dawud. Ali (may Allah be pleased with him) said: "It is from the Sunnah that a Muslim shall not be executed for a disbeliever." Narrated by Imam Ahmad (7). This is because he is diminished by disbelief, so a Muslim shall not be executed for him, just like the Musta'min (a non-Muslim granted temporary protection). The general rulings [umum] are specified by our hadith, and their hadith has no chain of narration, as Ahmad stated. Al-Daraqutni said: "It is narrated by Ibn al-Baylamani, and he is weak when he provides a full chain [isnad], so how about when he transmits it as mursal (lacking a companion in the chain)?" (8). The reasoning regarding the Muslim is that he is the equal of a Muslim, unlike the Dhimmi. As for the Musta'min, Abu Hanifah agreed with the majority that a Muslim shall not be subjected to qisas for him, and this is the famous opinion from Abu Yusuf. Another opinion from him is that he is to be executed for him, based on what preceded regarding the Dhimmi. Our position is that he is not a person whose blood is protected permanently, so he resembles the Harbi (enemy combatant), in addition to the evidence we mentioned in the previous case.
Section: If a disbeliever kills a disbeliever and then the killer accepts Islam, or wounds him and then the wounder accepts Islam, and the wounded person dies, our companions stated: Retribution [qisas] shall be carried out upon him. This is the opinion of al-Shafi'i; because qisas is a punishment, its validity is considered based on the state of its obligation rather than the state of its execution, like the Hudud (prescribed punishments). Furthermore, it is a right that became incumbent upon him before his acceptance of Islam, so it is not nullified by his acceptance of Islam, like a debt. It is possible that he is not to be executed for him; this is the opinion of al-Awza'i, based on the saying of the Prophet (peace and blessings of Allah be upon him): "A Muslim shall not be executed (10) for a disbeliever." Also, because he is a believer, he shall not be executed for a disbeliever, just as if he were a believer at the time of his killing. Furthermore, if his acceptance of Islam had coincided with the cause, it would have prevented its effect, so if it occurs subsequently, it invalidates (11) its ruling.
Section: If a Muslim wounds a disbeliever, and the wounded person accepts Islam, then dies as a Muslim due to the spreading [sirayah] of
(6) Omitted from M. (7) Extracted by al-Daraqutni, in: The Book of Prescribed Punishments and Blood Money and others. Sunan al-Daraqutni 3/134. And Ibn Abi Shaybah, in: The Chapter: Those who said: A Muslim shall not be executed for a disbeliever, from the Book of Blood Money. Al-Musannaf 9/295. It is not in al-Musnad. See: al-Irwa' 7/267. (8) See the location of the hadith extraction from Sunan al-Daraqutni 3/135. (9) The 'wa' (and) is omitted from M. (10) In the original: "Mu'min" (believer). It is a narration. (11) In M: "saqata" (fell/omitted).
روَاه البُخارِيُّ، وأبو داودَ. وعن عليٍّ رَضِيَ اللهُ عنه أنَّه (٦) قال: من السُّنَّةِ أنْ لا يُقْتَلَ مُسْلِمٌ بكافرٍ. روَاه الإِمامُ أحمدُ (٧). ولأنَّه مَنْقُوصٌ بالكُفْرِ، فلا يُقْتَلُ به المُسْلِمُ، كالمُسْتَأْمنِ، والعموماتُ مَخْصُوصاتٌ بحدِيثِنا، وحديثُهم ليس له إسنادٌ. قالَه أحمدُ. وقال الدَّارَقُطْنِيُّ: يَرْوِيه ابن البَيْلَمانِيِّ، وهو ضعيفٌ إذا أَسْنَدَ، فكيف إذا أَرْسَلَ (٨)؟ والمعنى في المُسْلمِ أنَّه مكافِئٌ للمُسْلِمِ، بخلافِ الذِّمِّيِّ، فأمَّا المُسْتَأْمنُ، فوافَقَ أبو حنيفةَ الجماعةَ في أنَّ المُسْلِمَ لا يُقادُ به، وهو المشهورُ عن أبي يوسفَ. وعنه: يُقْتَلُ به؛ لما سَبَقَ في الذِّمِّيِّ. ولَنا، أنَّه ليس بمَحْقُونِ الدَّمِ على التّأْبِيدِ، فأشْبهَ الحَرْبِيَّ، مع ما ذكَرْنا من الدَّلِيلِ في التي قبلَها.
فصل: فإن قَتَلَ كافرٌ كافِرًا ثم أسْلَم القاتلُ، أو جَرَحَه ثم أسْلَمَ الجارحُ، ومات المجروحُ. فقال أصحابُنا: يُقْتَصُّ منه. وهو قول الشافعيِّ؛ لأنَّ القِصاصَ عُقوبةٌ، فكان الاعتبارُ فيها بحالِ وُجُوبِها دُونَ حالِ اسْتِيفائِها، كالحُدُودِ، ولأنَّه (٩) حَقٌّ وَجَبَ عليه قبلَ إسْلامِه، فلم يَسْقُطْ بإسْلامِه، كالدَّيْنِ. ويَحْتَمِلُ أن لا يُقْتَلَ به. وهو قولُ الأوْزَاعيِّ؛ لقولِ النَّبِيِّ -صلى اللَّه عليه وسلم-: "لَا يُقْتَلُ مُسْلِمٌ (١٠) بكافرٍ". ولأنَّه مُؤْمِنٌ، فلا يُقْتَلُ بكافرٍ، كما لو كان مُؤْمِنًا حالَ قَتْلِه، ولأنَّ إسْلامَه لو قارَنَ السَّبَبَ، مَنَعَ عَمَلَه، فإذا طَرَأَ، أسَقَطَ (١١) حُكْمَه.
فصل: وإن جَرَحَ مُسْلمٌ كافرًا، فأسْلَمَ المَجْرُوحُ، ثم مات مُسْلِمًا بسِرَايةِ
(٦) سقط من: م.(٧) أخرجه الدارقطني، في: كتاب الحدود والديات وغيره. سنن الدارقطني ٣/ ١٣٤. وابن أبي شيبة، في: باب من قال: لا يقتل مسلم بكافر، من كتاب الديات. المصنف ٩/ ٢٩٥. وليس في المسند. انظر: الإرواء ٧/ ٢٦٧.(٨) انظر موضع تخريج الحديث من سنن الدارقطني ٣/ ١٣٥.(٩) سقطت الواو من: م.(١٠) في الأصل: "مؤمن". وهي رواية.(١١) في م: "سقط".
