their violation, unlike the people of a truce, for it is feared that they might launch raids against the Muslims, and cause significant harm by capturing Muslims.
Section: When a truce is concluded, the Imam is obligated to protect them from both Muslims and the dhimmis; because he has granted them safety from those (40) who are under his control and authority, just as he has granted safety to those among them who are under his control. Whoever among the Muslims or (41) the dhimmis causes them any loss, he is liable for it. However, he is not obligated to protect them from the people of war (harbiyyun), nor to protect them from each other, because the truce is an obligation of restraint on their behalf only. If another group raids them and takes them captive, the Imam is not required to rescue them, and it is not permissible for the Muslims to purchase them, because they are under their own treaty; thus, it is not permissible to cause them harm or enslave them. Al-Shafi'i mentioned something indicating this, though it is possible that it is permissible. This is the school of Abu Hanifa, for he is not obligated to defend them, so their enslavement is not prohibited, unlike the case of the dhimmis. According to this view, if the Muslims overcome those who captured them and seized their wealth, and then rescued it from them, it is not mandatory to return it to them, according to this opinion. The requirement (42) of the first opinion is that it is mandatory to return it, just as the wealth of the dhimmis is returned to them.
Section: When a truce is concluded unconditionally, and a person comes to us from them as a Muslim or seeking asylum, it is not mandatory to return him to them, nor is it permissible to do so, whether that person is free or a slave, male or female. It is not mandatory to return the woman's dowry. The companions of Al-Shafi'i stated: If a slave comes out to us before his conversion [and then converts] (43), he shall not be returned to them. If he converts before coming out, and then comes out to us, he does not become free, because they are under a guarantee of safety from us, and the truce prevents the permissibility of coercion. Al-Shafi'i said in [one of his opinions] (44): If a woman (45) comes as a Muslim, her dowry must be returned, due to the words of Allah the Exalted: "And give them what they have spent" (46). He means the return of the dowry (47) to her husband if
(40) In the original and (M): 'mimma' (from what). (41) Omitted from the original, (A), and (B). (42) In (B): 'wa-yaqtadi' (and it necessitates). (43) Omitted from (M). (44) In (M): 'qawlihi' (his statement). (45) In (M) there is an addition: 'lahu' (to him). (46) Surah al-Mumtahanah: 10. (47) In (M): 'mahriha' (her dowry).
نَقْضِهم، بخلافِ أهلِ الهُدْنَةِ، فإنَّه يُخافُ منهم الغارَةُ على المسلمين، والضَّرَرُ الكثير بأخْذِهم للمسلمين.
فصل: وإذا عَقَدَ الهُدْنَةَ، فعليه حِمايَتُهم من المسلمين وأهلِ الذِّمَّةِ؛ لأنَّه آمَنَهُم مِمَّن (٤٠) هو فى قَبْضَتِه وتحتَ يَدِه، كما أمَّنَ مَنْ فى قَبْضَتِه منهم. ومَن أَتْلَفَ من المسلمين أو مِن (٤١) أهلِ الذِّمَّةِ عليهم شيئًا، فعليه ضَمانُه، ولا تَلْزَمُه حِمايَتُهم من أهلِ الحَرْبِ، ولا حمايةُ بعضهم من بعضٍ؛ لأنَّ الهُدْنَةَ الْتِزامُ الكَفِّ عنهم فقط. فإنْ أغارَ عليهم قومٌ آخرون فسَبَوْهُم، لم يَلْزَمْه اسْتِنْقاذُهم، وليس للمسلمين شِراؤُهم؛ لأنّهم فى عَهْدِهم، فلا يجوزُ لهم أذاهُم ولا اسْتِرْقاقُهم. وذكر الشافِعِىُّ ما يدُلُّ على هذا. ويَحْتَمِلُ جوازَ ذلك. وهو مذهبُ أبي حنيفةَ، لأنَّه لا يجِبُ أنْ يدْفَعَ عنهم، فلا يَحْرُمُ اسْتِرْقاقُهم، بخلافِ أهلِ الذِّمَّةِ. فعلى هذا، إن اسْتَوْلَى المسلمون على الذين أسَرُوهُم، وأخَذُوا أموالَهم، فاسْتنقذُوا ذلك منهم، لم يلزَمْ رَدُّه إليهم، على هذا القَوْلِ. ومُقْتَضَى (٤٢) القولِ الأوَّلِ وُجوبُ رَدِّه، كما تُرَدُّ أمْوالُ أهلِ الذِّمَّةِ إليهم.
فصل: وإذا عَقَدَ الهُدْنَةَ مُطْلقًا، فجاءَنا منهم إنسانٌ مُسْلِمًا أو بأمانٍ، لم يجِبْ ردُّه إليهم، ولم يجُزْ ذلك، سواءٌ كان حُرًّا أو عبدًا، أو رجلًا أو امرأةً. ولا يجبُ رَدُّ مَهْرِ المرأةِ. وقال أصْحابُ الشافِعِىِّ: إنْ خَرَجَ العَبْدُ إلينا قبلَ إسْلامِه، [ثمَّ أسْلَمَ] (٤٣)، لم يُرَدَّ إليهم، وإنْ أسْلَم قبلَ خُروجِه، ثمَّ خَرَجَ إلينا، لم يَصِرْ حُرًّا، لأنَّهم فى أمانٍ مِنَّا، والهُدْنَةُ تَمْنعُ من جَوازِ القَهْرِ. وقال الشافِعِىُّ فى [قولٍ له] (٤٤): إذا جاءَت امْرَأَةٌ (٤٥) مُسْلِمةٌ، وجَبَ رَدُّ مَهْرِها، لقولِ اللَّه تعالى: {وَآتُوهُمْ مَا أَنْفَقُوا} (٤٦). يعنى رَدَّ المهرِ (٤٧) إلى زَوْجِها إذا
(٤٠) فى الأصل، م: "ممَّا".(٤١) سقط من: الأصل، أ، ب.(٤٢) فى ب: "ويقتضى".(٤٣) سقط من: م.(٤٤) فى م: "قوله".(٤٥) فى م زيادة: "له".(٤٦) سورة الممتحنة ١٠.(٤٧) فى م: "مهرها".
