the Muslims, but they could not be overcome except by shooting, al-Awza'i and al-Layth said: It is not permissible to shoot at them, due to the saying of Allah the Exalted: "Had there been believing men..." [48:25] the verse. Al-Layth said: To leave a fortress unconquered, when it is possible to conquer it, is better than killing a Muslim unjustly. Al-Awza'i said: How can they shoot at those they do not see! They are only shooting at the children of the Muslims. The Qadi and al-Shafi'i said: It is permissible to shoot at them if the war is ongoing, because refraining from doing so leads to the suspension of Jihad. Based on this, if one kills a Muslim, he is liable for the kaffara (expiation), and there are two narrations regarding the diyya (blood money) on his 'aqila (tribe/paternal relatives): one is that it is obligatory, because he killed a believer by mistake, and thus he falls under the general scope of His saying the Exalted: "And whoever kills a believer by mistake, then the freeing of a believing slave and a compensation payment delivered to his family" [4:92]. The second is that there is no diyya for him, because he was killed in the Abode of War by permitted shooting, and thus he falls under the general scope of His saying the Exalted: "But if he was from a people who are enemies to you and he is a believer, then [only] the freeing of a believing slave" [4:92], and He did not mention a diyya. Abu Hanifa said: There is no diyya for him and no kaffara for it, because it is shooting that was permitted while being aware of the reality of the situation, so it does not necessitate anything, like shooting one whose blood is permitted. Our evidence is the aforementioned verse and that he killed someone who is protected by faith, and the killer is among those who are liable for compensation, so it is similar to if they did not shield themselves with him.
1670 - Issue; He said: (And they shall not drown the bees)
The sum of the matter is that drowning bees and burning them is not permissible, according to the opinion of the generality of the scholars; among them are al-Awza'i, al-Layth, and al-Shafi'i. It was said to Malik: Do we burn their beehives? He said: As for the bees, I do not know what they are. The requirement of the school of Abu Hanifa is its permissibility, because there is in it a way to enrage and weaken them, so it is similar to killing their livestock during the state of fighting them.
(25) Surah al-Fath, 25. (26) In the original: "yarmunahu" (shoot him). (27) In B: "fadakhala" (so he falls). (28) Surah al-Nisa', 92. (29) Omitted from B. A note on reading. (30) Omitted from A, B, and M. (31) Omitted from A. (32) In the original and M: "yatatarras" (shield). (1) In M: "wa la" (and not). (2) Omitted from B.
المسلمين، لكن لم يُقْدَرْ عليهم إلَّا بالرَّمْىِ، فقال الأَوزَاعِىُّ، واللَّيْثُ: لا يجوزُ رَمْيُهم، لقولِ اللَّه تعالى: {وَلَوْلَا رِجَالٌ مُؤْمِنُونَ} (٢٥) الآية. قال اللَّيْثُ: تَرْكُ فَتْحِ حِصْنٍ يُقْدَرُ على فَتْحِه، أفْضَلُ مِنْ قَتْلِ مُسْلِمٍ بِغيرِ حَقٍّ. وقال الأوزاعِىُّ: كيفَ يَرْمُون مَنْ لا يَرَوْنَه (٢٦)! إنَّما يَرْمُون أطفالَ المسلمين. وقال القاضى، والشافِعِىُّ: يجوزُ رَمْيُهم إذا كانَت الحربُ قائِمَةً؛ لأنَّ تَرْكَه يُفْضِى إلى تَعْطِيلِ الجِهادِ. فعلى هذا، إنْ قَتَلَ مسلمًا، فعليه الكَفَّارَةُ، وفى الدِّيَةِ على عاقِلَتِه روايتان؛ إحداهُما، يَجِبُ؛ لأنَّه قَتَلَ مؤمنًا خطأً، فيدْخُلُ (٢٧) فى عُمومِ قولِه تعالى: [{وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ} (٢٨). والثانيةُ، لا دِيَةَ له؛ لأنَّه قُتِلَ فى دارِ الحَرْبِ برَمْىٍ مُباحٍ، فيدْخُلُ فى عُمومِ قولِه تعالى] (٢٩): {فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ} (٢٨). ولم يَذْكُرْ دِيَةً. وقال أبو حنيفةَ: لا دِيَةَ له، ولا كَفَّارَةَ فيه، لأنَّه رَمْىٌ أُبِيحَ مع العلمِ بحقيقَةِ الحالِ، فلم يُوجِبْ شيئًا، كرَمْىِ مَنْ أُبِيحَ دمُه. ولَنا، الآيةُ المذكورَةُ، وأنَّه قَتَلَ مَعْصُومًا بالإِيمانِ، والقاتِلُ من أهلِ الضَّمانِ، فأشْبَهَ ما (٣٠) لو لم (٣١) يَتَتَرَّسُوا (٣٢) به.
١٦٧٠ - مسألة؛ قال: (وَلَمْ (١) يُغرِّقُوا النَّحْلَ)
وجملَتُه أنَّ تَغْريقَ النَّحْلِ وتحرِيقَه لا يجوزُ، فى قولِ عامَّةِ أهْلِ العِلْمِ؛ منهم الأوْزَاعِىُّ، واللَّيْثُ، والشافِعِىُّ. وقيل لمالِكٍ: أنُحَرِّقُ بيوتَ نَحْلِهم؟ قال: أَمَّا النَّحْلُ فلا أدْرِى ما هو؟ ومُقْتَضَى مذهبِ أبي حَنِيفة إباحَتُه؛ لأنَّ فيه غَيْظًا لهم (٢) وإضْعافًا، فأشْبَهَ قَتْلَ
(٢٥) سورة الفتح ٢٥.(٢٦) في الأصل: "يرمونه".(٢٧) فى ب: "فدخل".(٢٨) سورة النِّساء ٩٢.(٢٩) سقط من: ب. نقل نظر.(٣٠) سقط من: أ، ب، م.(٣١) سقط من: أ.(٣٢) فى الأصل، م: "يتترس".(١) في م: "ولا".(٢) سقط من: ب.
