and slaves, shall be returned to them, provided it is known before it is divided; and they shall be ransomed after the Muslims are ransomed."
The summary of this is that when the people of war overpower our Dhimmis (protected non-Muslim subjects), take them captive, and seize their property, and then they are subsequently overpowered by us, it is mandatory to return them to their status of dhimma, and it is not permissible to enslave them according to the opinion of the general body of scholars, including al-Sha'bi, Malik, al-Layth, al-Awza'i, al-Shafi'i, and Ishaq; we know of no one who disagrees with them. This is because their dhimma remains intact, and nothing has occurred on their part that would necessitate its abrogation. Their property carries the same status as the property of the Muslims in terms of its sanctity. Ali (may Allah be pleased with him) said: "They have only offered the Jizya so that their blood may be like our blood, and their property like our property." Thus, whenever the owner is known before its division, it is mandatory to return it to him. If it is discovered after the division, there are two narrations: one is that he has no right to it, and the second is that it belongs to him for its price, because their property is inviolable like the property of the Muslims.
As for their ransom, the apparent meaning of al-Khiraqi's words is that it is mandatory to ransom them regardless of whether they were providing us assistance or not. This is the opinion of Umar ibn Abd al-Aziz and al-Layth, because we have committed ourselves to their protection by virtue of our covenant with them and our taking of their Jizya. Therefore, it is incumbent upon us to fight from behind them and to stand in their defense. If we are unable to do so, yet it becomes possible for us to liberate them, we are obligated to do so, just as one is forbidden from destroying something, and if he destroys it, he must make compensation. The Qadi said: It is only mandatory to ransom them if the Imam sought their assistance in his fighting and they were then taken captive; in that case, it is mandatory upon him to ransom them because their capture was due to a reason stemming from his side. This is what is explicitly stated from Ahmad. Whenever their ransom becomes mandatory, priority is given to the ransom of the Muslims over them, because the sanctity of the Muslim is greater, the fear for him is more intense, and he is exposed to the danger of being tempted away from the religion of truth, unlike the people of dhimma.
Section: It is mandatory to ransom Muslim captives if possible. This was the opinion of Umar ibn Abd al-Aziz, Malik, and Ishaq. It is narrated from Ibn al-Zubayr that he asked al-Hasan ibn Ali: "Upon whom is the freeing of the captive?" He replied: "Upon the land on which he fights." It is established that the Messenger of Allah (may Allah bless him and grant him peace) said: "Feed the hungry, visit the sick, and free the captive." Sa'id narrated with his chain of transmission from Hibban ibn
(2) Preceded in page 49. We did not find it. (3) Omitted from: M. (4) Reported by al-Bukhari in: The Chapter of Freeing the Captive, from the Book of Jihad; in the Chapter of the Saying of Allah the Exalted: {Eat from the good things which We have provided for you} and His saying..., from the Book of Foods; and in the Chapter of the Obligation of Visiting the Sick, from the Book of Medicine. Sahih al-Bukhari 4/83, 7/87, 150. Also by al-Darimi in: The Chapter on Freeing the Captive, from the Book of Siyar (Expeditions). Sunan al-Darimi 2/223. And by Imam Ahmad in: Al-Musnad 4/394, 406. (5) In: The Chapter of What Has Been Said Concerning Ransom, from the Book of Jihad. Al-Sunan 2/293.
رَقِيقٍ، رُدَّ إلَيْهِمْ، إذَا عُلِمَ بِهِ قَبْلَ أنْ يُقْسَمَ، ويُفَادَى بِهِمْ بَعْدَ أنْ يُفَادَى بالمُسْلِمِينَ)
وجملةُ ذلك أنَّ أهلَ الحربِ إذا استَوْلَوا على أهلِ ذِمَّتِنَا، فَسَبَوْهُم، وأَخَذُوا أمْوالَهم، ثم قُدِرَ عليهم، وَجَبَ رَدُّهم إلى ذِمَّتِهم، ولم يَجُز استِرْقاقُهم. فى قولِ عامَّةِ أهلِ العلمِ؛ منهم الشَّعْبِىُّ، ومالِكٌ، واللَّيْثُ، والأوْزاعِىُّ، والشافِعِىُّ، وإسْحاقُ، ولا نعلَمُ لهم مُخالفًا؛ وذلك لأنَّ ذِمَّتَهُم باقِيَةٌ، ولم يُوجَدْ منهم ما يُوجِبُ نَقْضَها. وحُكْمُ أمْوالِهم، حُكْمُ أموالِ المسلمين فى حُرْمَتِها. قال علىٌّ، رَضِىَ اللَّه عنه: إنَّما بَذَلُوا الْجِزْيَةَ لِتَكُونَ دِمَاؤُهُمْ كَدِمَائِنَا، وأمْوالُهُم كَأمْوالِنا (٢). فمتَى عُلِمَ صاحِبُها قبلَ قَسْمِها، وجَبَ رَدُّها إليه، فإنْ عُلِم به (٣) بَعدَ القِسْمَةِ، فعلى الرِّوايتين؛ إحداهُما، لا حَقَّ له فيه. والثانِيةُ، هو له بثَمَنِه؛ لأنَّ أمْوالَهم مَعْصومَةٌ كأمْوالِ المسلمين. وأما فِداؤُهم، فظاهِرُ كلامِ الْخِرَقِىِّ، أنَّه يَجِبُ فداؤُهم، سواءٌ كانُوا فى مَعُونَتِنا أو لم يكونُوا. وهذا قولُ عمرَ بن عبد العزيز، واللَّيْثِ؛ لأنَّنا الْتَزمْنا حِفْظَهم، بمُعاهَدَتِهم، وأخْذِ جزْيَتِهم، فلَزِمَنا القتالُ مِن وَرائِهم، والقيامُ دُونَهم، فإذا عَجَزْنا عن ذلك، وأمْكَنَنَا تَخْليصُهم، لزِمَنا ذلك، كمَنْ يَحْرُمُ عليه إتْلافُ شىءٍ، فإذا أَتْلَفَه غَرِمَه. وقال القاضِى: إنَّما يجِبُ فِداؤُهم إذا استعانَ بهم الإِمامُ فى قتالِه فسُبُوا، وجَبَ عليه فِداؤُهم؛ لأنَّ أسْرَهُم كان لمَعْنًى من جِهَتِه. وهو المنصوصُ عن أحمدَ. ومتى وجَبَ فِداؤُهم، فإنَّه يُبْدَأُ بفداءِ المسلمين قَبْلَهم؛ لأنَّ حُرْمَةَ المسلم أعظمُ، والخَوْفَ عليه أشدُّ، وهو مُعَرَّضٌ لفِتْنَتِه عن دِينِ الحَقِّ، بخلافِ أهلِ الذِّمَّةِ.
فصل: ويَجِبُ فِداءُ أَسْرَى المُسْلِمينَ إذا أَمْكَنَ. وبهذا قال عمرُ بن عبد العزيز، ومالكٌ، وإسحاقُ. ويُرْوَى عن ابن الزُّبَيْرِ، أنَّه سألَ الحسنَ بن علىٍّ: عَلى مَنْ فَكاكُ الأَسِيرِ؟ قال: على الأَرضِ التى يُقاتِل عليها. وثَبَتَ أنَّ رسولَ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "أَطْعِمُوا الْجَائِعَ، وعُودُوا الْمَرِيضَ، وفُكُّوا الْعَانِىَ" (٤). ورَوَى سعيدٌ (٥)، بإسْنادِه عن حِبَّان بن
(٢) تقدم، فى صفحة ٤٩. ولم نجده.(٣) سقط من: م.(٤) أخرجه البخارى، فى: باب فكاك الأسير، من كتاب الجهاد، وفى: باب قول اللَّه تعالى: {كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ} وقوله. . .، من كتاب الأطعمة، وفى: باب وجوب عيادة المريض، من كتاب الطب. صحيح البخارى ٤/ ٨٣، ٧/ ٨٧، ١٥٠. والدارمى، فى: باب فى فكاك الأسير، من كتاب السير. سنن الدارمى ٢/ ٢٢٣. والإِمام أحمد، فى: المسند ٤/ ٣٩٤، ٤٠٦.(٥) فى: باب ما جاء فى الفداء، من كتاب الجهاد. السنن ٢/ ٢٩٣.
