fighting the rebels is only for the purpose of repelling them and returning them to the truth, not because of their disbelief; thus, nothing is rendered lawful from them except what is necessary for repulsion, such as an aggressor or a highway robber. The ruling regarding property and offspring remains based on the original principle of immunity. What is seized of their horses and weapons is not returned to them during the state of war so that they do not fight us with them. The Qadi mentioned that Ahmad alluded to the permissibility of utilizing them during the heat of battle, but it is not permissible otherwise. This is the opinion of Abu Hanifah, because in this state, it is permissible to destroy their lives and detain their weapons and horses (20); thus, utilizing them is permissible, just like the weapons of the people of war. Al-Shafi'i said: This is not permissible except out of necessity, because it is the property of a Muslim, so it is not lawful to utilize it without his permission, like the rest of their property. Abu al-Khattab said: There are two opinions on this issue, corresponding to the two schools of thought. Once the war has ended, it is mandatory to return it to them, just as the rest of their property is returned (21), due to the statement of the Prophet (peace and blessings of Allah be upon him): "The property of a Muslim man is not lawful except by his own good pleasure" (22). Abu Qays narrated that Ali, may Allah be pleased with him, proclaimed: "Whoever finds his property, let him take it."
1535 - Issue; he said: (And whoever is killed from among them shall be washed, shrouded, and prayed over.)
Meaning from among the people of rebellion. Malik and al-Shafi'i held this view. The People of Opinion (Ahl al-Ra'y) said: If they have no supporting group (fi'ah), they are prayed over, but if they have a supporting group, they are not prayed over, because it is permissible to kill them in this state, so they are not prayed over, like disbelievers. Our evidence is the statement of the Prophet (peace and blessings of Allah be upon him): "Pray over whoever says: 'There is no god but Allah'" (1). It was recorded by al-Khallal in his "Jami'". Furthermore, they are Muslims for whom the status of martyrdom has not been established; therefore, they are washed and prayed over, just as if they did not have a supporting group. What they mentioned is invalidated by the case of the married adulterer, the one who is subjected to retaliation, and the killer in a state of banditry.
Section: Our companions did not distinguish between the Khawarij and others regarding this. This is the school of al-Shafi'i.
(20) Al-Kur' (horses): A term encompassing horses. (21) In [M], there is an addition: "to them". (22) Its recording was previously mentioned in 6/606. (1) Its recording was previously mentioned in 3/357.
البُغاةِ إنَّما هو لدَفْعِهِم ورَدِّهم إلى الحقِّ، لا لكُفْرِهم، فلا يُسْتباحُ منهم إلَّا ما حَصَلَ ضَرُورةَ الدَّفْعِ؛ كالصَّائلِ، وقاطِعِ الطَّريقِ، وبقِىَ حُكْمُ المالِ والذُّرِّيَّةِ على أصلِ العِصْمَةِ. وما أُخِذَ من كُرَاعِهم وسِلاحِهم، لم يُرَدَّ إليهم حالَ الحربِ؛ لئلَّا يُقاتِلُونا به. وذكَر القاضِي، أنَّ أحمدَ أوْمأَ إلى جَوازِ الانْتِفاعِ به حالَ الْتِحامِ الحربِ، ولا يجوزُ في غيرِ قتالِهم. وهذا قولُ أبي حنيفةَ؛ لأنَّ هذه الحالَ يجوزُ فيها إتْلافُ نُفوسِهمْ وحَبْسُ سِلاحِهم وكُراعِهم (٢٠)؛ فجازَ الانْتِفاعُ به، كسلاحِ أهلِ الحربِ. وقال الشافِعيُّ: لا يجوزُ ذلك إلَّا من ضَرُورةٍ إليه؛ لأنَّه مالُ مسلمٍ، فلم يَجُزْ الانْتفاعُ به بغيرِ إذْنِه، كغيرِه من أمْوالِهم. وقال أبو الخطَّاب: في هذه المسألةِ وَجْهانِ، كالمذْهَبينِ. ومتى انقَضتِ الحربُ، وَجَبَ رَدُّه إليهم، كما تُرَدُّ (٢١) سائرُ أمْوالِهم؛ لقولِ النَّبِيِّ -صلى اللَّه عليه وسلم-: "لَا يَحِلُّ مَالُ امْرِئٍ مُسْلمٍ إلَّا عَنْ طِيبِ نَفْسٍ مِنْهُ" (٢٢). ورَوَى أبو قَيْسٍ، أنَّ عليًّا، رَضِيَ اللَّه عنه، نادَى: من وَجَدَ مالَه فليأْخُذْه.
١٥٣٥ - مسألة؛ قال: (وَمَنْ قُتِلَ مِنْهُمْ، غُسِّلَ وكُفِّنَ، وَصُلِّيَ عَلَيهِ)
يَعني من أهلِ البَغْيِ. وبهذا قال مالِكٌ، والشافِعيُّ. وقال أصحابُ الرَّأْيِ: إنْ لم يكُنْ لهم فِئَةٌ، صُلِّيَ عليهم، وإنْ كانتْ لهم فِئَةٌ، لم يُصَلَّ عليهم؛ لأنَّه يجوزُ قَتْلُهم في هذه الحالِ، فلم يُصَلَّ عليهم، كالكُفَّارِ. ولَنا، قولُ النَّبِيِّ -صلى اللَّه عليه وسلم-: "صَلُّوا عَلَى مَنْ قَالَ: لَا إِلهَ إِلَّا اللهُ" (١). رَوَاه الخَلَّالُ، في "جامِعِه". ولأنَّهم مسلِمون لم يثْبُتْ لهم حُكْمُ الشَّهادَةِ، فيغَسَّلون، ويُصَلَّى عليهم، كما لو لم يكُنْ لهم فِئَةٌ. وما ذَكَرُوه يَنْتَقِضُ بالزَّانِي المُحْصَنِ، والمُقْتَصِّ منه، والقاتلِ في المُحارَبَةِ.
فصل: لم يُفَرِّقْ أصْحابُنا بينَ الخَوارجِ وغيرِهم في هذا. وهو مذهبُ الشافِعِيِّ،
(٢٠) الكراع: اسم يجمع الخيل.(٢١) في م زيادة: "إليهم".(٢٢) تقدم تخريجه في: ٦/ ٦٠٦.(١) تقدم تخريجه، في: ٣/ ٣٥٧.
