Idan Musulmai suka kama abokan gābansu a matsayin fursunonin yaƙi, al'amarin waɗannan fursunoni yana hannun umarnin Khalifa kai tsaye, kuma babu ra'ayin waɗanda suka kama su, wato kwamandan filin yaƙi ko shugaban sojoji. Wannan saboda da zarar mayaƙi ya zama fursunon yaƙi, hukuncin da ya shafe shi shi ne ra'ayin Khalifa, Khalifa kuwa yana bin hukuncin Shari'a game da fursunoni. Hukuncin fursunonin yaƙi an kafa shi ne da nassin Alƙur'ani bayyananne, wato Khalifa yana da zaɓi tsakanin sakin su ko karɓar fansa, saboda faɗin Allah:

When the Muslims take their enemy as prisoners of war, the matter of these captives is delegated to the Khalifah’s direct command and their is no opinion for those who captured them, the battlefield commander or army leader. This is because once the fighter becomes a prisoner of war, the command regarding him is the Khalifah’s opinion and the Khalifah follows the Shari’ah rule concerning captives. The rule of the prisoners of war is established by a definite Qur’anic text which is that the Khalifah is given a choice between release and ransom due to Allah’s statement:

Daga cikin hanyoyin da suka tabbatar da wannan hukunci akwai cewa wannan nassi bayyananne ya zo ne a cikin Suratu Muhammad, wadda ita ce surar farko da aka saukar game da al'amarin yaki. Saukarta ta kasance bayan Manzon Allah ﷺ ya isa Madina daga Makka, kuma ana kiranta da Suratul Qital. An saukar da ita bayan Suratul Hadid kuma kafin yakin Badar. Ta bayyana hukuncin fursunonin yaki kafin wani yaki ya faru ko kuma kafin a kama wani fursuna. Idan aka kara da cewa wannan ayar ita ce ta bayyana a fili abin da ake yi wa fursunonin yaki, ya bayyana cewa ita ce nassin hukuncin fursunonin yaki kuma tushen da ake komawa zuwa gare shi a dukkan sauran nassoshi da suka shafi wannan batu. Daga cikin hanyoyin da suka kayyade wannan hukunci kan fursunonin yaki kuma akwai cewa ayar ta zo da kalmar "imma", wadda ke nuna zabi tsakanin abubuwa biyu ba tare da na uku a tsakaninsu ba. Ayar ta ce: "Sai ku daure su da karfi. Daga baya kuma ko dai saki ko kuma fansa." Idan "imma" ta zo tsakanin abubuwa biyu, tana takaita zabi a tsakaninsu, kuma tana hana kasancewar wani abu banda su, ko kuma cewa ba daya daga cikinsu ba ne. Don haka akwai takaitawa saboda an kayyade zabi a cikin "imma", kuma ba a halatta wani abu banda abin da Alkur'ani ya bayar a matsayin zabi a hukuncin fursunoni. Wannan yana kara karfi a lokacin da Manzon Allah ﷺ ya saki Thumama bin Usal, shugaban mutanen Yamama, da Abu Azza mawaki, da Abul-As bin Rabi'a, kuma ya ce game da fursunonin yakin Badar:

This is explicit in the rule of the prisoners of war and it is a specified rule in numerous ways: Of these (ways) is that this explicit text came in Surah Muhammad which is the first Surah revealed regarding the matter of fighting. Its revelation was after the Messenger (saw) arrived in Madinah from Makkah, and it is called the Surah of fighting. It was revealed after Surah Al-Hadeed and before the battle of Badr. It clarified the rule of prisoners of war before any battle had occurred or any prisoners of war had been captured. If added to this is that this is the ayah which clarifies explicitly what is done to prisoners of war, it becomes clear that it is the text of the rule of prisoners of war and the basis to which return all other texts regarding the subject. And from these ways which specify this rule on prisoners of war is that the ayah came with the language of “imma” which indicates the choice between two things without any third to them. It said: “Then bind strongly the fetters. Then afterwards either the release or the ransom.” When “imma” comes between two things, it restricts the choice between them and prevents there being other than them or that it is not one of them two. So there is specification due to specifying the choice in “imma” the impermissibility of there being other than what the Qur’an gave as a choice in the rule of captives. This is strengthened in when the Messenger (saw) released Thamama bin Wail, the chief of the people of Yamamah, Abu ‘Uzzah the poet, Abu Al-‘As bin Ar-Rabi’ and he said about the prisoners of war from the Battle of Badr:

Ya fansar da fursunonin yaƙi na Badar, kuma su saba'in da uku ne. Ya kuma fansar a ranar Badar mutum biyu a madadin mutum ɗaya. An ruwaito daga Aisha (ra) cewa ta ce:

He ransomed the prisoners of war from Badr and they were seventy three men, and he ransomed the day of Badr two men for one man. It is narrated from Aisha (ra) who said:

An rawaito daga Imran bin Hussein

It has been narrated from Imran bin Hussein

An bruwaito daga Ibn Abbas (ra) cewa ya ce:

It has been narrated from ibn Abbas (ra) who said:

Waɗannan hadisai tare da ayar sun nuna a fili cewa hukuncin fursunonin yaƙi shi ne a sake su ko a fansa su. An ruwaito daga Al-Hasan, ‘Ata da Sa'id bin Jubair cewa sun ƙi kashe fursunonin yaƙi, kuma sun ce: Da ma ya sake shi ko ya fansa shi, kamar yadda aka yi da fursunonin yaƙin Badr, kuma saboda Allah (SWT) ya ce:

These ahadith together with the ayah indicate explicitly that the rule of prisoners of war is release or ransom. It is ascribed to Al-Hasan, ‘Ata and Said bin Jubayr that they disliked the killing of prisoners of war and said: If only he released or ransomed him as was done with the prisonsers of war of Badr, and because Allah (swt) said:

Saboda haka Ya (SWT) ya ba da zaɓi tsakanin waɗannan biyu bayan kamawa, babu wani abu kuma. Duk wannan a bayyane yake cewa Khalifa yana zaɓa a cikin fursunonin yaƙi tsakanin abubuwa biyu kawai, wato a saki su ko a karɓi fansa, babu wani abu kuma. Game da abin da aka ruwaito cewa Annabi (ﷺ) ya kashe mazan Banu Quraiza, duk wannan saboda hukuncin mai sasantawa a cikin sulhu ne, ba don sun kasance fursunonin yaƙi ba. Game da abin da aka ruwaito cewa ya (ﷺ) ya kashe An-Nadhr bin Al-Harith da ‘Uqbah bin Abu Mu’ayt a tsare a ranar Badr, da Abu ‘Uzzah a ranar Uhud, wannan ba ya nuna cewa wannan ita ce dokar fursunonin yaƙi, domin bai yi haka ga dukan fursunoni ko a kowane yaƙi ba. Maimakon haka ya yi haka a wasu yaƙe-yaƙe da wasu mutane, sabanin sakin fursuna da karɓar fansa wanda ya yi wa dukan fursunonin yaƙi a dukan yaƙe-yaƙe. Abin da ya sa aka kashe waɗannan mutane musamman shi ne Manzon Allah (ﷺ) ya ga a halayensu haɗarin da ke tabbata ga Musulmi; don haka kisan waɗansu mutane musamman ne saboda dalilai da aka ƙayyade a kansu, ba kisan fursunonin yaƙi ba ne. Ahmad da Al-Bukhari sun ruwaito daga Abu Hurairah (RA) wanda ya ce: Manzon Allah (ﷺ) ya aike mu a wani yaƙi ya ce:

So He (swt) gave a choice between these two after the captivity and nothing else. All this is explicit that the Khalifah chooses in the prisoners of war between two matters nothing else, which is release or ransom. As for what is narrated that the Prophet (saw) killed the men of Banu Quraydha, all this is because of the ruling of the arbitrator in arbitration not that they were prisoners of war. As for what is narrated that he (saw) killed An-Nadhr bin Al-Harith and ‘Uqbah bin Abu Mu’ayt in custody on the day of Badr, and Abu ‘Uzzah on the day of Uhud, this does not indicate that this is the rule of prisoners of war as he did not do this for all captives or in every battle. Rather he did this in some battles with some persons, contrary to release and ransom which he did for all prisoners of war in all battles. What caused the killing of these persons specifically is that the Messenger (saw) saw in their personalities definite danger for Muslims; so it is the killing of specific persons for reasons specified to them, nor was it the killing of prisoners of war. Ahmad and Al-Bukhari narrated from Abu Hurairah (ra) who said: The Messenger of Allah (saw) sent us on an expedition and said:

A saboda haka an bayyana cewa kisan ba yana daga cikin hukunce-hukuncen Shari'a game da fursunonin yaƙi ba; a maimakon haka, kisa hukunci ne na Shari'a a kan mutane takamaimai waɗanda Khalifah ke ganin akwai haɗari daga gare su, don haka yakan umarci a kashe su koda kuwa fursunonin yaƙi ne. Amma game da abin da aka ruwaito cewa Manzon Allah ﷺ ya yi bauta bayan saukar wannan ayar, wannan bauta ta kama kamammu (sabaya) ce, ba fursunonin yaƙi ba, watau yakan mai da mata da yara da ke tare da sojoji a filin yaƙi, ba mayaƙan maza ba. Da an tabbatar da bautar da mayaƙan maza, da hakan ta faru daga gare shi ﷺ, amma babu wata hujja da ta tabbatar da faruwar hakan, duk da yawaitar lokutan da aka kama kamammu daga Larabawa a zamaninsa ﷺ. Game da abin da wasu littattafan tarihi suka ruwaito cewa Manzon Allah ﷺ ya bautar da Banu Najiyya na Quraishawa, mazansu da matansu, wannan ba a ruwaito shi a littattafan hadisi ba, ba ma a wasu littattafan Sira kamar Sirar Ibn Hisham ba, don haka ba a amfani da shi a matsayin hujja. Ko da an tabbatar da ingancinsa, lafazin ruwayar yana cewa: "Ya bautar da Banu Najiyya, mazansu da matansu," don haka ya ambaci maza da mata. Ruwayar ba ta ce "mazajensu da matansu" ba, saboda haka ana fahimtar cewa ana nufin sabaya, watau yara, maza da mata, kuma wannan halal ne. Bisa haka, Manzon Allah ﷺ bai bautar da wani mutum namiji ba; a maimakon haka ya bautar da sabaya, maza da mata. Gaskiyar da aka tabbatar a cikin hadisai da ake ɗauka a matsayin hujja tana ƙarfafa wannan. Duk wanda ya bi ayyukan Manzon Allah ﷺ zai ga cewa bai bautar da wani mutum da aka kama a matsayin fursunan yaƙi ba, ko daga Larabawa ko wasu. Abin da aka ruwaito daga gare shi shi ne cewa ya bautar da kamammu (sabaya). A yakin Badar, babu mata tare da abokan gaba, shi ya sa ba a kama kamammu a cikinsa ba. A maimakon haka an kama fursunonin yaƙi, sai Manzon Allah ﷺ ya yi hukunci a kansu da fansa. A Yaƙin Hunain, Hawazin sun fito don yin yaƙi da Manzon Allah ﷺ, tare da matansu da suka fito tare da su. Lokacin da Musulmi suka ci nasara, Hawazin suka gudu, suka bar matansu a bayansu, don haka aka kama su a matsayin bayi (sabaya), aka sanya su tare da ganima. A Banu Mustaliq, maƙiya sun bar matansu a baya, don haka aka kama su a matsayin bayi (sabaya). A Khaibar an yi yaƙi da su, aka ci garuwansu. Matan da ke tare da mayaƙan an kama su a matsayin bayi (sabaya), yayin da sauran mutane aka bar su kamar yadda aka bar maza. Waɗannan lamuran duka suna nuna cewa Manzon Allah ﷺ yana kama mayaƙan maza, kuma matan da ke tare da mayaƙan an kama su a matsayin bayi (sabaya), haka nan yara. Amma sauran maza da mata waɗanda ba su shiga yaƙin ba, ba a kama su a matsayin fursunonin yaƙi ko bayi (sabaya) ba. Wannan yana nuna cewa Manzon Allah ﷺ bai mayar da fursunonin yaƙi bayi ba. Wannan ya bayyana cewa aikin Manzon Allah ﷺ game da fursunonin yaƙi ya faru ne bisa ga nassin ayar da aka faɗa. Hakika ya sake su a wasu lokuta, ya karɓi fansa a wasu lokutan. Bai mayar da fursunonin yaƙi bayi ba, bai kuma kashe su ba; sai dai ya kama mata da yara kawai, ya kashe wasu takamaiman mutane saboda matsayinsu na musamman wajen haɗarin da suke wa Musulmi. Game da batun tsare fursunonin da ya zama kamar fursunonin yaƙi, mutanen wancan lokaci sun ɗauki matan da suka fita tare da mayaƙa, da yara, kamar yadda ake ɗaukar dukiya a ma'anar yaƙi ta fasaha, ba tare da bambanci ba tsakanin Larabawa da wasu. Ma'anar yaƙi ta fasaha tana ɗaukar ganima a matsayin dukiya, har da waɗanda aka tsare. Manzon Allah ﷺ ya zo ya amince da wannan ma'anar, don haka ya ɗauki matan da suka fita tare da mayaƙa da yara kamar dukiyar ganima cikin sauran ganimomi. Don haka an bautar da su, kuma hukuncin ganima ne ya shafe su, ba hukuncin fursunonin yaƙi ba. Hukuncin fursunonin yaƙi yana nan daram, inda Khalifa zai zaɓi tsakanin sakin su ko fansa, babu wani zaɓi kuma. Wannan hukunci zai ci gaba da kasancewa har zuwa Ranar Alƙiyama. Idan Ƙasar Musulunci ta yi yaƙi da abokan gābanta, ana ɗaukar fursunonin tsakanin sakin su ko fansa; kuma idan mata sun fita tare da su zuwa yaƙe-yaƙe, bayan nasara a yaƙin ana kama matan a matsayin bayi (sabaya), kuma suna kama da dukiyar ganima.

Wannan hadisi ne mai rauni. A cikin isnadinsa akwai Al-Waqidi, wanda yake da rauni sosai (dha'if). At-Tabarani ya ruwaito shi ta wata hanya daban, kuma a cikinta akwai Yazid bin 'Iyadh, wanda ya fi Al-Waqidi rauni. Irin wannan hadisi ba ya tsayawa a matsayin hujja, don haka ba a yarda ya zama dalilin shari'a ba. Amma abin da aka ruwaito daga Manzon Allah ﷺ na kame matan Larabawa da 'ya'yansu, ba tare da kame mazansu ba, wannan gaskiya ne, amma ba ya nuna cewa ba a halatta kame mazan Larabawa ba, kuma a halatta kame wasu. Akasin haka, hukuncin yana da fadi, ya hada Larabawa da wadanda ba Larabawa ba. Game da lamarin da ya faru da Larabawa, wannan hakika ne na wani yanayi wanda babu wata fahimta ta musamman a cikinsa, watau yanayin da ya faru ya kasance da Larabawa, don haka ba ya nufin cewa an keɓe shi da su ba, ba kuma ya shafi wasu ba. Bugu da kari, ka'idar shari'a ita ce darajar hukunci tana cikin fadin kalmomi, ba cikin keɓancewar dalili ba. Lamarin, koda ya faru da wani mutum ko wata kungiya, ba a keɓe shi da wannan mutum ko wannan kungiya ba. Hukuncinsa dai hukunci ne na gaba daya.

This is a weak hadith. In its chain is Al-Waqidi who is very weak (dhaif). At-Tabarani narrated it via another way and within it is Yazid bin ‘Iyadh who is weaker than Al-Waqidi. This type of hadith does not stand as proof so it is not allowed to be Shari’ah evidence. As for what is narrated of the Messenger (saw) enslaving Arab women and their children, and not enslaving their men, this is correct but it does not indicate the non-permissibility of enslaving Arab men and the permissibility of enslaving others. Rather it is general, encompassing Arabs and others. As for the incident occurring with Arabs, this is a reality of a situation with no understanding for it i.e. the situation which occurred was with Arabs so it does not mean it is specific to them and is not for others. Moreover, the Shari’ah principle is that the value is in the generality of the words and not the specificity of the cause. The incident, even if it occurs with a person or a group, it is not specified with this person or group. Rather its rule is a general rule.

Haka kuma rashin kama maza da bautar da su ya faru ga Larabawa saboda gaskiyar cewa Manzon Allah (saw) yana yaƙi da Larabawa, don haka hukuncin ba na musamman ba ne a gare su; a maimakon haka yana da faɗi ga dukkan mutane. Kamar yadda idan zai yi yaƙi da wata kabila ta musamman kamar Quraishawa misali, hukuncin ba zai zama na musamman a gare su ba. Duk da haka, dukkan wannan, watau hukuncin kamawa da bautar da waɗanda aka kama, yana da faɗi ga dukkan mutane sai dai Larabawa masu bautar gumaka. Larabawa masu bautar gumaka an keɓe su daga gare shi tun daga watan huɗu da ranar tara ga Zul-Hijja, a shekara ta tara bayan Hijira, har zuwa Ranar Alkiyama. Ba a karɓar wani abu daga gare su sai Musulunci ko yaƙi, kuma ba a kama su ko a daure su. Amma ga Larabawa masu bautar gumaka kafin wannan lokaci, hukuncin ya haɗa da su. Haka kuma Larabawa waɗanda ba masu bautar gumaka ba, na Yahudawa da Nasara; wannan hukunci ya haɗa da su a cikin saukar ayar har zuwa Ranar Alkiyama, tunda keɓewar ta shafi Larabawa masu bautar gumaka ne kawai tun ranar isar da waɗannan ayoyi ga masu bautar gumaka a cikin Larabawa, wato ranar tara ga Zul-Hijja da watanni huɗu bayan ta. Bai haɗa da sauran Larabawa ba, kuma bai haɗa da masu bautar gumaka kafin wannan lokaci ba. Amma keɓe waɗannan masu bautar gumaka daga cikin Larabawa tun daga wannan ranar da aka ambata, wannan an tabbatar da shi ta nassi bayyananne na Alkur'ani. Allah (swt) ya ce:

Ya ce:

And He said:

Ya ce:

And He said:

Wannan a bayyane yake wajen keɓe mushrikan Larabawa daga cikin ma'anar gaba ɗaya na ayoyin. Don haka mushrikan Larabawa ba a karɓar komai daga gare su bayan saukar waɗannan ayoyi da kuma ƙarewar watannin nan huɗu, sai Musulunci ko yaƙi. Game da abin da aka ruwaito na bautar da Manzon Allah ﷺ ya yi wa Larabawa, wannan bautar da ya yi ta shafi Yahudawa da Nasara ne, da kuma mushrikan Larabawa kafin saukar waɗannan ayoyi. Amma bayan haka, ba a karɓar komai daga mushrikan Larabawa sai Musulunci ko yaƙi.

This is explicit in excluding Arab polytheists from the generality of ayat. So the Arab polytheists are not accepted, after the revelation of these ayat and finishing the new moon of four months, except Islam or war. As for what is narrated about the Messenger (saw)'s enslaving of Arabs, this is enslaving Jews and Christians and enslaving Arab polytheists before the revelation of these ayat. As for afterwards, it is not accepted from Arab polytheists except Islam or war.