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They may only be sold merchandise that neither strengthens them in war nor enables them to intimidate others in battle; clothing sufficient to protect against heat and cold, but no more; and foods that do not constitute staple sustenance, such as oil, salt and the like. There are two opinions concerning the permissibility of selling them things with which they adorn themselves in their churches and at their festivals, such as garments. Ibn al-Qāsim’s transmitted reports in the Book of Jihad take a lenient position on this, whereas Ibn al-Muzayyin related from Asbagh that it is impermissible. There is agreement, however, that such things may be given to ransom Muslims.
Likewise, if they will accept nothing but horses and weapons as ransom, there is no harm in ransoming captives with them. Ibn Habīb said: “This applies to one or two men, with small amounts given from time to time. But large quantities that would substantially strengthen a large number are not permissible.” Sahnūn permitted this if there was no hope of ransoming the captive with money. This concerns a captive held in their lands.
If, however, they bring him under a guarantee of safe conduct to seek ransom, he must not be ransomed from them with weapons. If they insist on accepting nothing else, the captive is to be taken from them in return for his assessed value, with his captor humbled and abased; the captor must not be allowed to take him back to his country. Ibn Habīb stated this in al-Wādiha. Consider whether this accords with Ibn al-Qāsim’s position, for he holds that their owners are not compelled to sell those of their slaves who embrace Islam, but are allowed to take them back to their lands. The reports from Ibn al-Qāsim on this point in al-Utbiyya differ.
Muslims may be ransomed from them in exchange for a Christian slave, or a Christian slave woman who has borne her Muslim master a child. Ibn Abī Zayd said: “On condition that they do not enslave her.” A protected non-Muslim subject may also be given in exchange, likewise on condition that he not be enslaved; this was Sahnūn’s ruling.
As for ransoming captives with wine and pigs, Ashhab said in al-Utbiyya that this is impermissible, because one may not undertake a voluntary good deed through an act of disobedience. Sahnūn permitted it, saying: “It is a necessity.” It has also been related from Ibn al-Qāsim that this is less objectionable than horses and weapons, meaning because of the harm Muslims suffer when their captives are ransomed with horses and weapons.