retaliation, so if he is a mukatab, it is more appropriate, just as if he left no heir. What they mentioned is something they built upon their own principles, and we do not concede it.
1423- Issue: He said: "And if a disbeliever kills a slave intentionally, he owes his value, and he is to be killed, for breaching the covenant (1)."
He means the free disbeliever; he is not to be killed in retaliation for a Muslim slave, because a free person is not to be killed for a slave, due to the lack of parity between them, and because he is not subject to the hadd punishment for accusing him [of adultery/slander], so he is not to be killed for killing him, just like a father with his son. He owes his value, and he is to be killed for breaching the covenant; for the killing of a Muslim constitutes a breach of the covenant, based on the evidence of what was narrated: that a dhimmi was driving a donkey with a Muslim woman on it, and he poked it [the donkey] toward her, so it threw her off. Then he wanted to force her into fornication. The matter was brought to Umar (may Allah be pleased with him), and he said: "We did not make peace with them on these terms." So he killed him and crucified him (2). It was narrated in the conditions of Umar that he wrote to Abd al-Rahman ibn Ghanm (3): "Attach to the conditions: Whoever strikes a Muslim intentionally has violated his covenant (4)." This is because it is an act that contradicts [the state of] safety, and it contains harm to the Muslims, so it constitutes a breach of the covenant, like gathering to fight the Muslims or refusing to pay the jizya. There is another narration that his covenant is not breached by that; according to this view, he owes his value and is to be disciplined as the ruler deems appropriate.
Section: If a Muslim slave kills a free disbeliever, he is not to be killed in retaliation for him, because we do not kill a Muslim for a disbeliever. If one who is half-free kills a slave, he is not to be killed for him (5), because we do not kill a half-free person for a slave. If a free person kills him,
(1) In M: "for the covenant". (2) Extracted by al-Bayhaqi in: The chapter: It is stipulated upon them that if any of their men harms a Muslim woman through fornication... from the Book of Jizya. Al-Sunan al-Kubra 9/201. And Abd al-Razzaq in: The chapter: The mu'ahid (covenant-holder) who acts treacherously against a Muslim, from the Book of the People of the Two Scriptures. Al-Musannaf 10/363, 364. And Ibn Abi Shaybah in: The chapter: Regarding the dhimmi who forces a Muslim woman upon himself, from the Book of Hadd Punishments. Al-Musannaf 10/96, 97. (3) In B: "Ghanim" is an error. See his biography in: Tahdhib al-Tahdhib 250. (4) Extracted by al-Bayhaqi in: The chapter: The Imam writes a treaty of peace concerning the jizya, from the Book of Jizya. Al-Sunan al-Kubra 9/202. (5) Omitted from: B.
القِصاصُ، فإذا كان مُكاتَبًا، كان أَوْلَى، كما لو لم يَخْلُفْ وارِثًا. وما ذكَرُوه شيءٌ بَنَوْهُ على أُصُولِهِم، ولا نُسَلِّمُه.
١٤٢٣ - مسألة؛ قال: (وَإذَا قَتلَ الْكَافِرُ الْعَبْدَ عَمْدًا، فَعَلَيْه قِيمَتُهُ، ويُقْتَلُ، لِنَقْضِهِ العَهْدَ (١))
يعني الكافِرَ الحُرَّ، لا يُقْتَلُ بالعَبْدِ المسلمِ؛ لأنَّ الحرَّ لا يُقْتَلُ بالعَبْدِ، لفُقْدانِ التكافُؤِ بينهما، ولأنَّه لا يُحَدُّ بقَذْفِه، فلا يُقْتَلُ بقَتْلِه، كالأبِ مع ابْنِه، وعليه قِيمَتُه، ويُقْتَلُ لنَقْضِه العَهْدَ؛ فإنَّ قَتْلَ المُسْلمِ يَنْتَقِضُ به العَهْدُ، بدليلِ ما رُوِيَ أنَّ ذِمِّيًّا كان يَسُوقُ حِمارًا بامْرأةٍ مُسْلِمةٍ، فنَخَسَه بها فرَماها، ثم أراد إكْراهَها على الزِّنَى، فرُفِعَ إلى عمرَ، رَضِيَ اللَّه عنه، فقال: ما على هذا صالَحْناهُمْ. فقَتَلَه وصَلَبَه (٢). ورُوِيَ في شُروطِ عمرَ، أنَّه كتَبَ إلى عبدِ الرحمنِ بن غَنْمٍ (٣): أن أَلْحِقْ بالشُّرُوطِ: مَنْ ضَرَبَ مُسْلِمًا عَمْدًا، فقد خَلَعَ عَهْدَه (٤). ولأنَّه فِعْلٌ يُنافِي الأمَانَ، وفيه ضَرَرٌ على المسلمينَ، فكان نَقْضًا للعَهْدِ، كالاجْتماعِ على قِتالِ المسلمينَ، والامْتِناعِ من أداءِ الجِزْيةِ. وفيه روايةٌ أُخْرَى؛ أنَّه لا يَنْتَقِضُ عَهْدُه بذلك. فعلى هذا، عليه قِيمَتُه، ويُؤَدَّبُ بما يَرَاه وَلِيُّ الأمْرِ.
فصل: وإن قَتَلَ عبدٌ مسلمٌ حُرًّا كافرًا لم يُقْتَلْ به؛ لأنَّا لا نَقْتُلُ المُسْلمَ بالكافرِ. وإن قَتَلَ مَنْ نِصْفُه حُرٌّ عَبْدًا، لم يُقْتَلْ به (٥)؛ لأنَّا لا نَقْتُلُ نِصْفَ الحُرِّ بعَبْدٍ. وإن قَتَلَه حُرٌّ،
(١) في م: "للعهد".(٢) أخرجه البيهقي، في: باب يشترط عليهم أن أحدا من رجالهم إن أصاب مسلمة بزنى. . . من كتاب الجزية. السنن الكبرى ٩/ ٢٠١. وعبد الرزاق، في: باب المعاهد يغدر بالمسلم، من كتاب أهل الكتابين. المصنف ١٠/ ٣٦٣، ٣٦٤. وابن أبي شيبة، في: باب في الذمى يستكره المسلمة على نفسها، من كتاب الحدود. المصنف ١٠/ ٩٦، ٩٧.(٣) في ب: "غانم" خطأ. وانظر ترجمته في: تهذيب التهذيب ٢٥٠.(٤) أخرجه البيهقي، في: باب الإِمام يكتب كتاب الصلح على الجزية، من كتاب الجزية. السنن الكبرى ٩/ ٢٠٢.(٥) سقط من: ب.
