16
Second proof for the prohibition of killing those disbelievers who do not fight:
Moreover, it is related in the Ṣaḥīḥ collections that during one of his expeditions the Prophet—peace and blessings be upon him—passed by a slain woman and said, “She was not someone who would have fought.” (1)
From this it is evident that the reason her killing is forbidden is that she had not taken part in the fighting, not because she was considered property or spoil.
(1) The wording preserved in the Sahih collections and elsewhere is the hadith of Ibn Umar: “A woman was found slain during one of the expeditions of the Messenger of Allah, so the Messenger of Allah forbade the killing of women and children.” Al-Bukhari recorded it (no. 2852), as did Muslim (no. 1744) and others.
Al-Tabarani also transmitted this exact wording from Ibn Umar in al-Awsat (1/209). As for the version cited by the Shaykh, it is reported by Abu Dawud (no. 2669), al-Nasa i in al-Kubra (5/86), Ibn Majah (no. 2842), Ahmad (3/388; 4/346), Abu Ya la (3/16), al-Tabarani in al-Kabir (5/72), al-Bayhaqi in al-Kubra (9/91), and al-Tahawi in Sharh Ma ani al-Athar (3/221). Ibn Hibban (no. 4789) and al-Hakim (2/133) graded it authentic; al-Hakim added, “It meets the conditions of the two Shaykhs, though they did not include it,” through the isnad of Riyah ibn al-Rabi.
[الدَّلِيلُ الثَّانِي عَلَى تَحْرِيمِ قِتَالِ مَنْ لَمْ يُقَاتِلْ مِنَ الكُفَّارِ]
وَأَيضًا: فَفِي الصَّحِيحِ: أَنَّ النَّبِيَّ ﷺ مرَّ فِي بَعْضِ مَغَازِيهِ عَلَى امْرَأَةٍ مَقْتُولَةٍ. فَقَالَ: "مَا كَانَتْ هَذِهِ لِتُقَاتِلَ" (١).
فَعُلِمَ أَنَّ العِلَّةَ فِي تَحْرِيمِ قَتْلِهَا: أَنَّهَا لَمْ تَكُنْ تُقَاتِلُ، لا كَوْنَها مَالًا
(١) الذي في الصحيح وغيره حديث ابن عمر ﵄ قال: (وجدت امرأة مقتولة في بعض مغازي رسول الله ﷺ، فنهى رسول الله ﷺ عن قتل النساء والصبيان) أخرجه البخاري (ح/ ٢٨٥٢)، ومسلم (ح/ ١٧٤٤)، وغيرهما.
نعم أخرجه بهذا اللفظ من حديث ابن عمر ﵄ الطبراني في الأوسط (١/ ٢٠٩). أما الحديث الذي ذكره الشيخ، فقد أخرجه أبوداود (ح/ ٢٦٦٩)، والنسائي في الكبرى (٥/ ٨٦)، وابن ماجه (ح/ ٢٨٤٢)، وأحمد (٣/ ٣٨٨، ٤/ ٣٤٦)، وأبو يعلى (٣/ ١٦)، والطبراني في الكبير (٥/ ٧٢)، والبيهقي في الكبرى (٩/ ٩١)، والطحاوي في شرح معاني الآثار (٣/ ٢٢١)، وصححه ابن حبان (ح/ ٤٧٨٩)، والحاكم (٢/ ١٣٣)، وقال: صحيح على شرط الشيخين ولم يخرجاه من حديث رياح بن الربيع ﵁.