Section: Everyone who approaches a person, seeking his wealth or his life, is subject to the ruling we mentioned regarding someone who enters his home, in terms of repelling them with the easiest means possible. If there is a large river, a trench, or a fortress between him and them that they cannot breach, he has no right to throw things at them. But if it is not possible except by fighting them, he has the right to fight and kill them. Ahmad said regarding thieves who seek your life and wealth: "Fight them to protect your life and your wealth." Ata said regarding a pilgrim (muhrim) who encounters thieves: "He should fight them as fiercely as possible." Ibn Sirin said: "I do not know anyone who refrained from fighting the Haruriyya (Kharijites) and thieves out of fear of sin, unless he was a coward." Al-Salt ibn Tarif said: "I said to al-Hasan: I feel distressed regarding these matters; the thing I fear most is when people who pray encounter me and approach me regarding my wealth. If I withhold my hand, they will take my wealth, and if I fight someone who prays, there is in that what you already know?" He said: "O my son, whoever approaches you regarding your wealth, if you kill him, then it is to the Fire, and if he kills you, then you are a martyr." Similar reports have come from Anas, al-Sha'bi, and al-Nakha'i. Ahmad said regarding a woman whom a man attempted to assault: "If she knows that he wants nothing but her person and she kills him to protect herself, there is nothing upon her." He mentioned a hadith narrated by al-Zuhri, from al-Qasim ibn Muhammad, from Ubayd ibn Umayr, that a man was a guest of some people from Hudhayl, and he attempted to assault a woman. She threw a stone at him and killed him. Umar said: "By Allah, blood-money shall never be paid for him." And because if it is permissible to defend one's wealth, which is permissible to give away or relinquish, then a woman's defense of her own person and protecting herself from indecency, which is not permissible under any circumstances, is even more deserving. Once this is established, it is incumbent upon her to defend herself if she is able, because submitting to such an act is forbidden, and refraining from defense is a form of submission. As for one whose life or wealth is sought, it is not incumbent upon him to defend himself, due to the statement of the Prophet, peace and blessings be upon him,
(7) In M: "bi-qatlihim" (by killing them). (8) In the original: "yuqatilu" (he fights him). (9) In B and M: "adafa" (he hosted). (10) Reported by al-Bayhaqi, in: The Chapter on a Man Who Finds a Man With His Wife and Kills Him, from the Book of Drinks and Penalties Therein, Al-Sunan al-Kubra 8/337. And Abd al-Razzaq, in: The Chapter on a Man Who Finds a Man With His Wife, from the Book of Diyas (Blood-money), Al-Musannaf 9/435. And Ibn Abi Shaybah, in: The Chapter on a Man Who Attempts to Assault a Woman, from the Book of Blood-money, Al-Musannaf 9/372. (11) In B: "li-anna" (because). (12) In B there is an addition: "qala" (he said).
فصل: وكلُّ مَن عَرَضَ لإِنسانٍ يريدُ مالَه أو نفسَه، فَحُكْمُه ما ذكرنا في مَن دخلَ منزلَه، في دَفْعِهم بأسْهَلِ ما يُمْكِنُ دَفْعُهم به، فإن كان بينَه وبينَهم نهرٌ كبيرٌ، أو خَنْدَقٌ، أو حِصْنٌ لا يقدِرُون على اقْتحامِه، فليس له رَمْيُهم، وإن لم يُمْكِنْ إلَّا بقِتالِهم (٧)، فله قِتالُهم وقَتْلُهم. قالَ أحمدُ، في اللُّصُوصِ يُرِيدون نفسَك ومالَكَ: قاتِلْهم تَمْنَعْ نفسَك ومالَكَ. وقال عطاءٌ، في الْمُحْرِمِ يَلْقَى اللُّصُوصَ، قال: يُقاتِلُهم (٨) أشدَّ القتالِ. وقال ابنُ سِيرِين: ما أعلمُ أحدًا تَرَكَ قِتالَ الحَرُورِيَّةِ واللصوصِ تَأَثُّمًا، إلَّا أن يَجْبُنَ. وقال الصَّلْتُ بنُ طَرِيفٍ: قلتُ للحسنِ: إنِّي أُحْرَجُ في هذه الوُجوهِ، أخْوَفُ شَىْءٍ عندى يَلْقَانِى المصَلُّونَ يَعْرِضُونَ لي في مالِى، فإن كَفَفْتُ يَدِى ذَهبُوا بمالِى، وإن قاتلتُ المصلِّىَ ففيه ما قد علمتَ؟ قال: أَىْ بُنَىَّ، مَنْ عَرَض لك في مالِكَ، فإن قتلتَه فإلى النَّارِ، وإن قَتَلَكَ فَشَهِيدٌ. ونحوُ ذلك عن أنسٍ، والشَّعْبِىِّ، والنَّخَعِىِّ. وقال أحمدُ في امرأةٍ أرادَها رَجُلٌ على نفسِها، فقتلَتْه لِتُحْصِنَ نفسَها، فقال: إذا عَلِمَتْ أنَّه لا يُرِيدُ إلَّا نَفْسَها، فقتلَتْه لتَدْفَعَ عن نَفْسِها، فلا شَىْءَ عليها. وذكرَ حديثًا يَرْوِيه الزُّهْرِىُّ، عن القاسِمِ بنِ محمدٍ، عن عُبَيْدِ بن عُمَيْرٍ، أنَّ رَجُلًا ضافَ (٩) ناسًا من هُذَيْلٍ، فأرادَ امرأةً على نفسِها، فَرَمَتْهُ بحَجرٍ فَقَتَلَتْه، فقال عمرُ: واللهِ لا يُودَى أبدًا (١٠). ولأنَّه إذا جازَ الدَّفْعُ عن مالِه الذي يجوزُ بَذْلُه وإباحتُه، فدَفْعُ المرأةِ عن نفسِها وصِيانتُها عن الفاحِشَةِ، التي لا تُبَاحُ بحالٍ، أوْلَى. إذا ثبتَ هذا، فإنَّه يجبُ عليها أن تدْفَعَ عن نفسِها إن أمكنَها ذلك؛ لأنَّ التَّمْكِينَ منها مُحَرَّمٌ، وفى تركِ الدَّفْعِ نَوْعُ تَمْكِينٍ. فأمَّا من أُريدَتْ نفسُه أو مالُه، فلا يجبُ عليه الدَّفْعُ؛ لقولِ (١١) النَّبِيِّ -صلى اللَّه عليه وسلم- (١٢)
(٧) في م: "بقتلهم".(٨) في الأصل: "يقاتله".(٩) في ب، م: "أضاف".(١٠) أخرجه البيهقي، في: باب الرجل يجد مع امرأته الرجل فيقتله، من كتاب الأشربة والحد فيها. السنن الكبرى ٨/ ٣٣٧. وعبد الرزاق، في: باب الرجل يجد على امرأته رجلا، من كتاب العقول. المصنف ٩/ ٤٣٥. وابن أبي شيبة، في: باب الرجل يريد المرأة على نفسها، من كتاب الديات. المصنف ٩/ ٣٧٢.(١١) في ب: "لأن".(١٢) في ب زيادة: "قال".
