the Book of Jihād in al-Mudawwana, in the words of Ibn Shihāb:
“The first civil strife broke out while a considerable number of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, were still alive. They held that the legal consequences of the strife should be set aside: no one should be subjected to retaliation for those he had killed, nor should any prescribed punishment be imposed in the case of a woman taken captive with whom intercourse had occurred. Nor did they consider that she and her husband should exchange oaths of imprecation”—meaning, if he denied paternity of her child—“but they held that anyone who accused her of unlawful sexual intercourse must receive the prescribed flogging.”
If one of them is captured while the war is still ongoing, before his faction has been defeated, the ruler may execute him if he considers it appropriate, for fear that he might assist his companions against the Muslims. If, however, he is captured after the war has ended and his faction has been defeated, he is not executed. His ruling is that of an adherent of religious innovation living among the Muslim community who does not call others to his innovation: he is called upon to repent of professing that doctrine; if he repents, he is spared, but otherwise he is executed. This is the position of Mutarrif, Ibn Abd al-Hakam and Asbagh. According to Ibn al-Mājishūn and Sahnūn, he is forbidden to persist in his innovation, disciplined and called upon to repent; whatever repentance he outwardly displays, little or much, is accepted from him. This is also the position of Atā’. Allah alone grants success.
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As for a brigand who apostatizes and commits brigandage during his apostasy, killing people and seizing property, and is then captured, he is executed for brigandage. He is not invited to repent as an apostate who has not committed brigandage would be. The victim’s heirs may not pardon him, whether he committed his brigandage in the land of Islam or after joining the territory of war.
If, however, someone who committed brigandage during his apostasy returns to Islam, whether after his capture or before it, then, if his brigandage took place in the territory of war, he is treated like an inhabitant of that territory who embraces Islam: he incurs no liability for anything he did there during his apostasy. But if his brigandage took place in the land of Islam, his return to Islam removes only the prescribed punishment for brigandage. He must repay the property he took if he has the means; if he does not, it remains a debt for which he is liable, just as with property he destroyed without committing brigandage.
Likewise, any killings or wounds he inflicted are adjudicated according to the rulings applicable to an apostate who kills or wounds someone during his apostasy and subsequently returns to Islam. This is a matter on which Ibn al-Qāsim’s position varied. At times, he considered the apostate’s status at the time of the act when determining both retaliation and blood money; at other times, he considered his status at the time of judgment. On another occasion, he distinguished between blood money and retaliation, considering his status at the time of the act for retaliation, and at the time of judgment for blood money.