their blood and their wealth, except for its right" (7). If they embrace Islam after the conquest, they protect their blood but not their wealth, and they become enslaved. The second is if they offer wealth for a truce, it is permissible to accept it from them, whether they give it as a lump sum or make it a continuous tribute (kharaj) to be taken from them every year. If they (8) are among those from whom the jizya is accepted and they offer it, it is mandatory for him to accept it from them, and it becomes forbidden to fight them, due to the statement of Allah Almighty: {Until they pay the jizya with willing submission and while they are humbled} (9). If they offer wealth on grounds other than the jizya, and he sees the benefit (maslaha) in accepting it, he may accept it, but he is not obligated to accept it if he does not see the benefit in it. The third is that he conquers it. The fourth is that he sees the benefit in withdrawing from it, either due to harm in remaining, or due to despair of it, or due to an interest he can seize that would be lost by his remaining, so he withdraws from it, according to what has been narrated that the Prophet (peace and blessings of Allah be upon him) besieged the people of al-Ta'if and did not achieve anything from them, so he said: "We are returning, if Allah wills, tomorrow." The Muslims said: "Shall we return from it without having conquered it?" (10) The Messenger of Allah (peace and blessings of Allah be upon him) said: "Go forth to the fight." So they went forth to it (11), and they suffered wounds, so the Messenger of Allah (peace and blessings of Allah be upon him) said to them: "We are returning tomorrow." This pleased them, and the Messenger of Allah (peace and blessings of Allah be upon him) departed. This is agreed upon (12). The fifth is that they descend upon the judgment of a ruler, [it is permissible; for it is narrated from (13) the Prophet (peace and blessings of Allah be upon him) that when he besieged Banu Qurayza, they agreed to descend upon the judgment of] (14) Sa'd ibn Mu'adh, so he granted them that (15); and the discussion regarding this is in two sections, the first of which is the qualification of the ruler.
(7) Its chain of narration has been previously provided on: 4/6. (8) In (A) and (B): "wa-kana" (and he was). (9) Surah al-Tawbah 29. (10) Omitted from the original (Asl), (A), and (B). (11) Omitted from (A). (12) Reported by al-Bukhari, in: The chapter on the expedition of al-Ta'if, from the Book of Military Expeditions (Maghazi), and in: The chapter on His saying: {He gives sovereignty to whom He wills...}, from the Book of Tawhid, Sahih al-Bukhari 5/198, 9/172; and Muslim, in: The chapter on the expedition of al-Ta'if, from the Book of Jihad and Siyar, Sahih Muslim 3/1403. It was also reported by Imam Ahmad, in: Al-Musnad 2/11. (13) In (M): "anna" (that). (14) Omitted from (B). Note of observation. (15) Its chain of narration has been previously provided on page 46.
دِماءَهُمْ وأمْوَالَهُمْ إلَّا بِحَقِّها" (٧). وإِنْ أَسْلَمُوا بَعْدَ الفَتحِ، عَصَمُوا دماءَهم دونَ أموالِهم، ويَرِقُّون. الثانيةُ، أَنْ يبْذُلُوا مالًا على المُوادَعَةِ، فيجوزُ قَبولُه منهم، سواءٌ أغْطَوْه جُمْلةً أو جَعَلُوه خَراجًا مُسْتمِرًّا، يُؤْخَذُ منهم كلَّ عامٍ. فإنْ كانُوا (٨) ممَّنْ تُقْبَلُ منهم الجِزْيَةُ، فبَذَلُوها، لَزِمَه قبولُها منهم، وحَرُمَ قِتالُهم؛ لقولِ اللَّه تعالى: {حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ} (٩). وإِنْ بَذَلُوا مالًا على غيرِ وَجْهِ الجِزْيَةِ، فرَأَى المصلحةَ فى قَبُولِه، قَبِلَه، ولا يلزمُه قَبولُه إذا لم يَرَ المصلحةَ فيه. الثَّالِثَةُ، أَنْ يفْتَحَه. الرابعةُ، أَنْ يَرَى المصلحَةَ فى الانْصِرافِ عنه، إمَّا لضَرَرٍ فى الإِقامَةِ، وإمَّا لليَأْسِ منه، وإمَّا لمَصْلَحَةٍ يَنْتَهِزُها تَفُوتُ بإقامَتِه، فينْصَرِفُ عنه، لما رُوِىَ أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- حاصَرَ أهلَ الطَّائِفِ، فلم ينَلْ منهم شيئًا، فقال: "إنَّا قَافِلُونَ إنْ شَاءَ اللَّهُ غَدًا". فقال المسلمون: أَنَرْجِعُ عنه (١٠) ولم نَفْتَحْه؟ فقال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "اغْدُوا عَلَى الْقِتَالِ". فَغَدُوا عليه (١١)، فأَصابَهُم الجراحُ، فقال لهم رسولُ اللَّه -صلى اللَّه عليه وسلم-: "إنَّا قَافِلُون غَدًا". فأَعْجَبَهم، فَقَفَلَ رسولُ اللَّه -صلى اللَّه عليه وسلم-. مُتَّفَقٌ عليه (١٢). الخامِسَةُ، أَنْ ينْزِلُوا على حُكْمِ حاكمٍ، [فيجوزُ؛ لما رُوِىَ عن (١٣) النَّبِىّ -صلى اللَّه عليه وسلم-، أَنَّه لمَّا حاصَرَ بنى قُرَيْظَةَ، رضُوا بأنْ ينزِلُوا على حُكْمِ] (١٤) سعدِ ابن مُعاذٍ، فأجابَهُم إلى ذلك (١٥)؛ والكلامُ فيه فى فَصْلَيْن، أحدُهُما، صِفَةُ الحاكم.
(٧) تقدم تخريجه، فى: ٤/ ٦.(٨) فى أ، ب: "وكان".(٩) سورة التوبة ٢٩.(١٠) سقط من: الأصل، أ، ب.(١١) سقط من: أ.(١٢) أخرجه البخارى، فى: باب غزوة الطائف، من كتاب المغازى، وفى: باب قوله تعالى: {تُؤْتِى الْمُلْكَ مَنْ تَشَاءُ. . .}، من كتاب التوحيد. صحيح البخارى ٥/ ١٩٨، ٩/ ١٧٢. ومسلم، فى: باب غزوة الطائف، من كتاب الجهاد والسير. صحيح مسلم ٣/ ١٤٠٣.كما أخرجه الإِمام أحمد، فى: المسند ٢/ ١١.(١٣) فى م: "أن".(١٤) سقط من: ب. نقل نظر.(١٥) تقدم تخريجه، فى صفحة ٤٦.
