If they make him swear an oath regarding this, and he was coerced into the oath, the oath is not binding. If he was a free agent and then broke the oath, he must offer expiation (13) for his oath. It is possible that residence is binding upon him, according to the narration that obligates his return to them in the first issue, which is the view of al-Layth.
Section: If a captive purchases something while a free agent, or borrows it, the contract is valid, and he is obligated (14) to fulfill it toward them, because it is a contract of exchange, so it resembles the case if someone other than a captive had done it. If he was coerced, it is not valid. If they coerced him into taking possession of it, he is not liable for it, but he must return it to them if it remains, because they delivered it to him under the authority of the contract. If he took possession of it of his own volition, he is liable for it, because he took possession of it based on an invalid contract. If he sold it while the object still exists, he is obligated to return it, because the contract is void. If the object is missing, he returns its equivalent value.
1682 - Issue: He said: "It is not permissible for a Muslim to flee from two disbelievers, but it is permissible for him to flee from three. If he fears captivity, he shall fight until he is killed."
The summary of this is that when Muslims and disbelievers meet, steadfastness is mandatory and fleeing is forbidden, based on the saying of the Exalted: "O you who have believed, when you meet those who disbelieve in battle, do not turn your backs to them" (1). The verse. And the Exalted said: "O you who have believed, when you encounter a company, stand firm and remember Allah much that you may succeed" (2). The Prophet (peace and blessings of Allah be upon him) mentioned fleeing on the day of battle (al-zahf) and counted it among the major sins (3). It was reported from al-Hasan and al-Dahhak that this was specific to the day of Badr and is not mandatory otherwise. However, the command is absolute, and the report of the Prophet (peace and blessings of Allah be upon him) is general, so it is not permissible to restrict or specify it except with proof. Steadfastness is only mandatory under two conditions: First, that the disbelievers do not exceed twice the number of the Muslims. If they exceed that,
(13) In (A) an addition: "from". (14) In (M): "it is binding". (1) Surah al-Anfal: 15. (2) Surah al-Anfal: 45. It does not appear in the original manuscript, (A), or (B): "and remember Allah much that you may succeed". (3) Reported by al-Bukhari in: The Chapter on His saying: {Indeed, those who consume the wealth of orphans...} from the Book of Wills, and in: The Chapter on Accusing Chaste Women, from the Book of Legal Penalties (Hudud). Sahih al-Bukhari 4/12, 8/218. And Muslim in: The Chapter on the Clarification of Major Sins and the Greatest of Them, from the Book of Faith. Sahih Muslim 1/92. And Abu Dawud in: The Chapter on what has been said regarding the severity of consuming the wealth of an orphan, from the Book of Wills. Sunan Abi Dawud 2/104.
وإِنْ أَحْلَفُوه على هذا، فإنْ كان مُكْرَهًا على اليمينِ، لم تَنْعَقِدْ يَمِينُه، وإِنْ كان مُخْتارًا فحَنَثَ، كفَّرَ (١٣) يَمِينَه. ويَحْتَمِلُ أَنْ تَلْزَمَه الإِقامَةُ، على الرِّوايَةِ التى تُلْزِمُهُ الرُّجُوعَ إليهم فى المسألَةِ الأُولَى، وهو قَوْلُ اللَّيْثِ.
فصل: وإن اشْتَرَى الأَسِيرُ شيئًا مُخْتارًا، أو اقْتَرَضَه، فالعَقْدُ صحِيحٌ، ويلزَمُه (١٤) الوفاءُ لهم؛ لأنَّه عَقْدُ مُعاوَضَةٍ، فأشْبَهَ ما لو فَعَلَه غيرُ الأَسِيرِ، وإِنْ كان مُكْرَهًا، لم يَصِحَّ، فإنْ أَكْرَهُوه على قَبْضِه، لم يَضْمَنْه، ولكن عليه رَدُّه إليهم إنْ كان باقيًا؛ لأنَّهم دَفَعُوه إليه بحُكْم العَقْدِ، وإِنْ قَبَضَه باخْتِيارِه، ضمنَهُ؛ لأنَّه قَبَضَه عن عَقْدٍ فاسِدٍ. وإِنْ باعَهُ والعَيْنُ قائِمَةٌ، لزِمَه رَدُّها؛ لأنَّ العَقْدَ باطِلٌ، وإِنْ عُدِمَت العَيْنُ، رَدَّ قِيمَتَها.
١٦٨٢ - مسألة؛ قال: (ولا يحِلُّ لِمُسْلِمٍ أَنْ يَهْرُبَ مِنْ كَافِرَيْنِ، ومُباحٌ له أَنْ يَهْرُبَ مِنْ ثَلَاثَةٍ، فَإِنْ خَشِىَ الأَسْرَ، قاتَلَ حَتَّى يُقْتَلَ)
وجُمْلَتُه أنَّه إذا الْتَقَى المسلمون والكُفَّارُ، وجَبَ الثَّباتُ، وحَرُمَ الفِرارُ؛ بدليل قولِه تعالَى: {يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدْبَارَ} (١). الآية. وقال تَعالَى: {يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُوا وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ} (٢). وذَكَرَ النَّبىُّ -صلى اللَّه عليه وسلم- الفِرارَ يَوْمَ الزَّحْفِ، فَعَدَّه من الكبائِرِ (٣). وحُكِىَ عن الحَسَنِ، والضَّحَّاكِ، أَنَّ هذا كان يومَ بَدْرٍ خاصَّةً، ولا يَجِبُ فى غيرِها. والأَمْرُ مُطْلَقٌ، وخَبَرُ النَّبِىِّ -صلى اللَّه عليه وسلم- عامٌّ، فلا يجوزُ التَّقْيِيدُ والتَّخْصِيصُ إلَّا بدليلٍ. وإنَّما يَجِبُ الثَّباتُ بشَرْطَيْن؛ أحدُهما، أَنْ يكونَ الكُفَّارُ لا يزيدُون على ضِعْفِ المسلمين، فإنْ زادُوا عليه،
(١٣) فى أزيادة: "عن".(١٤) فى م: "ويلزم".(١) سورة الأنفال ١٥.(٢) سورة الأنفال ٤٥. ولم يرد فى الأصل، أ، ب: {وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ}.(٣) أخرجه البخارى، فى: باب قوله تعالى: {إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى. . .}، من كتاب الوصايا، وفى: باب رمى المحصنات، من كتاب الحدود. صحيح البخارى ٤/ ١٢، ٨/ ٢١٨. ومسلم، فى: باب بيان الكبائر وأكبرها، من كتاب الإِيمان. صحيح مسلم ١/ ٩٢. وأبو داود، فى: باب ما جاء فى التشديد فى أكل مال اليتيم، من كتاب الوصايا. سنن أبى داود ٢/ ١٠٤.
