Qāʿidah fī Qitāl al-Kuffār - Ibn Taimiya - (185)

For when the Prophet ﷺ discovered that the Banū al-Naḍīr had broken their covenant, he besieged them and expelled them; it was on that occasion that Allah revealed Sūrah al-Hashr. Likewise, when Banū Qurayẓah violated their pact in the Year of the Trench, he laid siege to them until they surrendered to his judgment. Their allies from the Aws pleaded on their behalf, so he referred the matter to their own chief, Saʿd ibn Muʿādh, who ruled that their fighting men be executed, their women and children taken captive, and their property seized as spoils of war. Accordingly, if the people of the dhimmah—or anyone else—break a treaty, the imam is under no obligation to conclude a second agreement with them; rather, he may lawfully put to death anyone who violates the covenant and fight him, even should he once again offer to pay the jizyah. ⦗1⦘

(1) Shaykh al-Islam Ibn Taymiyya states in al-Sarim al-Maslul, vol. 2, p. 477: “When the Banu Qaynuqa broke the pact they had with the Prophet, he intended to have them executed, but Abdullah b. Ubayy persisted in pleading for them, so the Prophet expelled them to Adhruat and did not allow them to remain in Madinah, even though they were eager to stay under a renewed treaty. The same occurred with the Banu Qurayza: after they took up arms, they sought a truce and a return to dhimma (protected status), yet the Prophet did not respond until they accepted the judgment of Saad b. Muadh. Likewise, when the Banu al-Nadir violated their covenant and he besieged them, he forced them into exile from Madinah, although they were most anxious to keep their homes by renewing the dhimma. And these groups…"

فَإِنَّ النَّبِيَّ ﷺ لما نَقَضَتِ النَّضِيرُ العَهْدَ حَاصَرَهُمْ وَأَجْلَاهُمْ، وَفِي ذَلِك أَنْزَلَ اللهُ سُورَةَ الحشْرِ. وَقُرَيظَةُ لمَّا نَقَضَتِ العَهْدَ عَامَ الخَنْدَقِ حَاصَرَهُمْ بَعْدَ هَذَا، حَتَّى نَزَلُوا عَلَى حُكْمِه، فَشَفَع حُلَفَاؤُهُمْ مِنَ الأَوسِ فِيهِمْ، فَأَنْزَلهمْ عَلَى حُكْمِ سَيِّدِهِمْ [سَعْدِ] بنِ مُعَاذٍ، فَحَكَمَ بَأَنْ يُقْتَلَ مُقَاتِلُهُمْ، وَتُسْبَى ذَرَارِيهِمْ، وَتُغْنَمَ أَمْوَالهمْ، فَإذَا نَقَضَ أَهْلُ الذِّمَّةِ وَغَيرُهُمْ العَهْدَ لَمْ يَجِبْ عَلَى الإِمَامِ أَنْ يَعْقِدَ لهمْ عَقْدًا ثَانِيًا، بَلْ يَجُوزُ قَتْلُ كُلِّ مَنْ نَقَضَ العَهْدَ، وَقِتَالُهُ، وَإِنْ بَذَلَ الجِزْيَةَ ثَانِيًا (١).

(١) قال شيخ الإسلام في الصارم المسلول (٢/ ٤٧٧): (لأن بني قينقاع لما نقضوا العهد الذي بينهم وبين النبي أرادوا قتلهم، حتى ألحَّ عليه عبد الله بن أبي في الشفاعة فيهم، فأجلاهم إلى أذرعات، ولم يقرهم بالمدينة مع أن القوم كانوا حراصًا على المقام بالمدينة بعهد يجددونه، وكذلك بنو قريضة لما حاربت أرادوا الصلح والعود إلى الذمة، فلم يجبهم النبي حتى نزلوا على حكم سعد بن معاذ، وكذلك بنوا النضير لما نقضوا العهد فحاصرهم فأنزلهم على الجلاء من المدينة مع أنهم كانوا أحرص شيء على المقام بدارهم بأن يعودوا إلى الذمة، وهؤلاء الطوائف =