born to two disbelieving parents, and it is permissible to enslave him because he is not an apostate. Ahmad stated this clearly, and it is the apparent opinion of al-Khiraqi and Abu Bakr. It is also possible that it is not permissible to enslave them, because their parents may not be enslaved, and because they are not to be allowed to pay the jizya, so they cannot be subjected to slavery. This is the school of al-Shafi'i. Abu Hanifah said: If they are born in the land of Islam, they may not be enslaved; but if they are born in the land of war, they may be enslaved. Our argument is that the ruling of Islam has not been established for them, so they may be enslaved, like the children of those in the land of war, unlike their parents. Based on this, if one is captured after joining the land of war, his status is the status of the rest of the people of the land of war; and if he is in the land of Islam, he is not to be permitted to pay the jizya. Similarly, if he offers to pay the jizya after joining the land of war, it is not accepted, because he transitioned to disbelief after the revelation of the Quran. As for someone who was a fetus at the time of his [parents'] apostasy, the apparent view of al-Khiraqi is that he is like one who came into existence after their disbelief. According to al-Shafi'i, he is like one who is born, because he already exists, which is why he is entitled to inheritance. Our argument is that most rulings only attach to him after birth, and therefore this ruling is the same.
1546- Issue: He said: (And whoever of them, or of their children whom I have described, refuses Islam after reaching puberty, is to be asked to repent for three days, and if he does not repent, he is to be killed.)
His saying: "whom I have described" means those who were born before the apostasy; for their Islam is confirmed, and they are not to be enslaved. Whenever one gains power over the spouses or their children, the one among them who is an adult and of sound mind is asked to repent, and if he does not repent, he is killed. Whoever is not an adult, we wait for his puberty, then we ask him to repent; if he does not repent, he is killed. It is appropriate that he be imprisoned so that he does not flee.
Section: When the people of a region apostatize and their rulings are enforced there, it becomes a land of war. Consequently, it is permissible to take their wealth as spoils and enslave their progeny who are born after the apostasy, and it is the duty of the Imam to fight them, for Abu Bakr al-Siddiq...
(4) In [copy] B: "wa hadha huwa" (and this is). (5) In [copies] B and M: "hina" (at the time when). (6) In [copy] B, there is an addition: "fi" (in).
كافِرَيْنِ، ويجوز اسْتِرْقاقُه؛ لأنَّه ليس بمُرْتَدٍّ. نصَّ عليه أحمدُ. وهو (٤) ظاهِرُ كلامِ الْخِرَقِىِّ وأبى بكرٍ. ويَحتَمِلُ أنْ لا يجوزَ اسْترقاقُهم؛ لأن آباءَهم لا يجوزُ اسْتِرْقاقُهم، ولأنَّهم لا يُقَرُّون بالجِزْيةِ، فلا يُقَرُّونَ بالاسْترقَاقِ. وهذا مذهبُ الشَّافِعِىّ. وقال أبو حنيفة: إنْ وُلِدُوا في دارِ الإِسلامِ، لم يَجُزِ اسْتِرْقاقُهم، وإن وُلِدُوا في دارِ الحربِ، جازَ اسْترقاقُهم. وَلنا، أنَّهم لم يثْبُتْ لهم حكمُ الإِسلامِ، فجازَ اسْترقاقُهم، كوَلدِ الحَرْبِيَّيْن، بخلافِ آبائِهم. فعلَى هذا، إذا وَقَعَ في الأسْرِ بعدَ لُحُوقِهِ بدارِ الحربِ، فحكْمُه حكمُ سَائِرِ أهلِ دارِ الحربِ، وإن كان في دارِ الإِسلامِ، لم يُقَرَّ بالجِزْيَةِ، وكذلك لو بذلَ الجزيةَ بعدَ لُحوقِهِ بِدارِ الحربِ، لم يُقَرَّ بها؛ لأنَّه انْتقلَ إلى الكفرِ بعدَ نُزولِ القرآن. فأمَّا من كان حَمْلًا حالَ (٥) رِدَّتِه، فظاهرُ كلامِ الْخِرَقِىِّ (٦) أنَّه كالحادثِ بعدَ كُفْرِه. وعندَ الشافِعِىِّ، هو كالمَوْلُودِ؛ لأنَّه مَوْجُودٌ، ولهذا يَرِثُ. ولَنا، أنَّ أكثرَ الأحكامِ إنما تتعلَّقُ به بعدَ الوَضْعِ، فكذلك هذا الحكمُ.
١٥٤٦ - مسألة؛ قال: (ومَنِ امْتَنَعَ مِنْهُمَا أوْ مِنْ أوْلَادِهِما الَّذِين وَصَفْتُ مِنَ الإِسلَامِ بَعْدَ البُلُوغِ، اسْتُتِيبَ ثَلَاثًا، فَإنْ لم يَتُبْ قُتِلَ)
قوله: الذِين وَصَفْتُ. يَعْنِى الَّذِين وُلِدُوا قبلَ الرِّدَّة، فإنَّهم محكومٌ بإسلامِهم، فلا يُسْتَرَقُّونَ. ومتى قَدَرَ على الزَّوْجَيْنِ، أو على أولادِهما، اسْتُتِيبَ مَنْ كان منهم بالغًا عاقِلًا، فإن لم يَتُبْ قُتِلَ، ومن كان غيرَ بالِغٍ، انتظَرْنَا بُلوغَه، ثم استَتَبْناهُ، فإن لم يَتُبْ قُتِلَ، ويَنْبغِى أن يُحْبَسَ حتى لا يَهْرُبَ.
فصل: ومتى ارْتَدَّ أهلُ بلدٍ، وجَرَتْ فيه أحكامُهم، صارُوا دارَ حربٍ؛ في اغْتنامِ أمْوالِهم، وسَبْىِ ذَرارِيهم الحادِثِين بعدَ الرِّدَّةِ، وعلى الإِمامِ قتالُهم، فإنَّ أبا بكرٍ الصِّدِّيقَ،
(٤) في ب: "وهذا هو".(٥) في ب، م: "حين".(٦) في ب زيادة: "في".
