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or retaliation (qiṣāṣ), or apostasy. Hence, once the factor that makes execution obligatory—or even merely permissible—has arisen, it is not lawful to forbid the sentence, for that would entail the loss of property, whereas the forfeiture of a free life is far more serious; and she is put to death for these offences (1).
Likewise, an owned female slave is executed for retaliation or for apostasy. For this reason, because simple apostasy itself necessitates execution, the majority who enact capital punishment on the female apostate do not allow her to be enslaved; enslavement is deemed permissible only by those who do not mandate her death. Combining both penalties—killing and enslaving—is therefore impossible.
= There is no blanket justification for killing an unbeliever. One may grant him safe-conduct (aman), conclude a truce (muhadana), release him gratuitously (mann), or ransom him (mufadāt). Once, however, the unbeliever has obtained a covenant (ahd), that covenant protects the life that his unbelief had originally rendered licit to shed.
(1) Shaykh al-Islam Ibn Taymiyya, al-Sarim al-maslul, 2/515: “Fighting is directed only against those who actively resist—that is, the combatants. As for those who do not fight, there is no basis for killing them, such as women, the very elderly, monks, and the like. Furthermore, a woman becomes a slave and thus property of the Muslims; killing her would deprive them of that benefit without necessity, and squandering property without need is impermissible.”
أَو رِدَّةٍ، فَلَا يَجُوزُ مَعَ قِيَامِ المُوجِبِ لِلقَتْلِ أَو المُبِيحُ لَهُ أَنْ يحرِّمَ ذَلِكَ، لمِا فِيهِ مِنْ تَفْوِيتِ المَال، بَلْ تَفْوِيتُ النَّفْسِ الحُرَّةِ أَعْظَمُ، وَهِيَ تُقْتَلْ لِهَذِهِ الأُمُورِ (١).
والأَمَةُ المَمْلُوكَةُ تُقْتَلُ لِلقِصِاصِ والرِّدَّةِ؛ وَلِهَذَا لمَّا كَانَتِ الرِّدَّةُ المُجَرَّدَةُ مُوجِبَةً لِلقَتْلِ لَمْ يَجُزْ اسْتِرْقَاقُ المُرْتَدَّةِ عِنْدَ الجُمْهُورِ الَّذِين يَقْتُلُونَ المُرْتَدَّة، وَإِنَّمَا يُجوِّزُ اسْتِرْقَاقَهَا مَنْ لا يُوجِبُ قَتْلَهَا.
فَأَمَّا الجَمْعُ بَينَ هَذَا وَبَينَ هَذَا فَمُتَعَذِرٌ.
= لا موجب لقتل الكافر بكل حال، فإنه يجوز أمانة ومهادنته والمنَّ عليه ومفاداته؛ لكن إذا صار للكافر عهد عصم العهد دمه الذي أباحه الكفر).
(١) قال شيخ الإسلام في الصارم المسلول (٢/ ٥١٥): (فإنما يقاتل من كان ممانعًا عن ذلك، وهم أهل القتال، فأما من لا يقاتل عن ذلك فلا وجه لقتله؛ كالمرأة والشيخ الكبير والراهب ونحو ذلك؛ ولأن المرأة تصير رقيقة للمسلمين ومالًا لهم، ففي قتلها تفويت لذلك عليهم من غير حاجة، وإضاعة المال لغير حاجة لا يجوز).