gave blood money for a group of people from the public treasury of the Muslims who had been killed while fleeing. From Abu Umamah, who said: I witnessed Siffin, and they would not finish off a wounded man, would not kill one who was turning away, and would not plunder a dead body (9). The Qadi narrated (10) in his "Sharh", on the authority of Abdullah ibn Mas'ud, that the Prophet (may Allah bless him and grant him peace) said: "O Ibn Umm 'Abd, what is the ruling regarding one who rebels against my Ummah?" I replied: Allah and His Messenger know best. He said: "Their fugitives are not to be pursued, their wounded are not to be finished off, their prisoners are not to be killed, and their spoils are not to be divided" (9). This is because the intent is to repel and restrain them, and that having been achieved, killing them is not permissible, similar to an assailant (sa'il). They are not to be killed for what is feared in the future, just as if they had no faction. If this is established, then if a person kills someone whose killing is prohibited, he is liable for it; because he has killed a protected individual whom he was not commanded to kill. Regarding retaliation (qisas), there are two views: one is that it is obligatory, because he is an equal, protected individual. The second is that it is not obligatory, because there is disagreement among the Imams regarding the killing of them (the rebels), and thus it constitutes a doubt that wards off retaliation (13), because it is among those things that are warded off by doubts. As for their prisoner, if he enters into obedience, he is set free. If he refuses, and he is a robust man among the fighting men, he is imprisoned as long as the war persists; when the war ends, he is set free and stipulated upon that he shall not return to fighting. If the prisoner is not of the fighting men, such as women, children, and elderly people who are frail, they are set free and are not to be imprisoned, according to one of the two views. In the other, they are imprisoned, because in that there is a breaking of the rebels' morale. If each of the two parties takes prisoners from the other, it is permissible to ransom the prisoners of the people of justice with the prisoners of the people of rebellion. If the people of rebellion kill the prisoners of the people of justice, it is not permissible for the people of justice to kill their prisoners; for they are not killed.
(9) Recorded by both al-Bayhaqi in: Chapter on the people of rebellion when they return..., from the Book of Fighting the People of Rebellion, Al-Sunan al-Kubra 8/182. And al-Hakim in: Chapter on the ruling of the rebels of this Ummah, from the Book of Fighting the People of Rebellion, Al-Mustadrak 2/155. (10) In [M]: "mentioned". (11) In [M]: "with" (a distortion). (12) In [B] there is an addition: "in". (13) In [B]: "retaliation".
وَدَى قومًا من بيتِ مالِ المسلمين، قُتِلُوا مُدْبِرين. وعن أبي أُمامَةَ، أنَّه قال: شَهِدتُ صِفِّينَ، فكانوا لا يُجِيزونَ على جَرِيحٍ، ولا يَقْتُلُونَ مُولِيًا، وَلا يَسْلِبون قتيلًا (٩). وقد رَوَى (١٠) القاضِي، في "شَرحِه"، عن عبدِ اللَّه بنِ مسعودٍ، أنَّ النَّبيَّ -صلى اللَّه عليه وسلم- قال: "يَا ابْنَ أُمِّ عَبْدٍ، مَا حُكْمُ مَنْ بَغَى عَلَى أُمَّتِي؟ " فقلتُ: اللهُ ورسولُه أعْلَمُ. فقال: "لَا يُتْبَعُ مُدْبِرُهُمْ، وَلَا يُجَازُ عَلَى جَرِيحِهِمْ، وَلَا يُقْتَلُ أَسِيرُهُمْ، وَلَا يُقْسَمُ فَيْئُهُمْ" (٩). ولأنَّ المقصودَ دَفْعُهم وكَفُّهم، وقد حصَلَ، فلم يَجُزْ قَتْلُهم، كالصائلِ. ولا يُقْتَلُون لما يُخَافُ في الثاني، كما لو لم تكُنْ لهم فِئَةٌ. إذا ثبتَ هذا، فإنْ قتلَ إنسانٌ مَنْ (١١) مُنِعَ مِنْ قَتلهِ، ضَمِنَه؛ لأنَّه قتلَ مَعْصومًا، لم يُؤْمَرْ بقتلِه. وفي القِصاصِ وَجْهانِ؛ أحدُهما، يجبُ؛ لأنَّه مُكافِىءٌ مَعْصومٌ. والثاني: لا يجبُ؛ لأنَّ في قَتْلِهم اخْتِلافًا بينَ الأئِمَّةِ، فكانَ (١٢) ذلك شُبْهَةً دارِئَةً للقِصاصِ (١٣)؛ لأنَّه ممَّا يَنْدَرِئُ بالشُّبُهاتِ. وأمَّا أسِيرُهم، فإنْ دخلَ في الطَّاعَةِ، خُلِّيَ سبيلُه، وإنْ أَبَى ذلك، وكان رجلًا جَلْدًا من أهلِ القتالِ، حُبِسَ ما دامتِ الحربُ قائمةً، فإذا انْقَضتِ الحربُ، خُلِّيَ سَبيلُه، وشُرِطَ عليه أنْ لا يعودَ إلى القتالِ، وإنْ لم يكُن الأسيرُ من أهلِ القتالِ، كالنِّساءِ والصِّبيانِ والشُّيوخِ الفَانِينَ، خُلِّيَ سبيلُهم، ولم يُحْبَسُوا، في أحَدِ الوَجْهَيْن. وفي الآخَرِ، يُحْبَسون؛ لأنَّ فيه كسرًا لِقُلوبِ البُغاةِ. وإن أَسَرَ كلُّ واحدٍ من الفَرِيقَيْن أُسارَى من الفريقِ الآخَرِ، جازَ فِداءُ أُسَارَى أهلِ العدلِ بأُسارَى أهلِ البَغْيِ. وإن قَتَلَ أهلُ البَغْيِ أُسَارَى أهلِ العدلِ، لم يَجُزْ لأهِل العَدْلِ قَتْلُ أُسَارَاهم؛ لأنَّهم لا يُقْتَلونَ
(٩) أخرجهما البيهقي، في: باب أهل البغي إذا فاءوا. . ., من كتاب قتال أهل البغي. السنن الكبرى ٨/ ١٨٢. والحاكم، في: باب حكم البغاة من هذه الأمة، من كتاب قتال أهل البغي. المستدرك ٢/ ١٥٥.(١٠) في م: "ذكر".(١١) في م: "مع" تحريف.(١٢) في ب زيادة: "في".(١٣) في ب: "القصاص".
