ثُمَّ أَنتُمۡ هَـٰۤؤُلَاۤءِ تَقۡتُلُونَ أَنفُسَكُمۡ وَتُخۡرِجُونَ فَرِیقࣰا مِّنكُم مِّن دِیَـٰرِهِمۡ تَظَـٰهَرُونَ عَلَیۡهِم بِٱلۡإِثۡمِ وَٱلۡعُدۡوَ ٰنِ وَإِن یَأۡتُوكُمۡ أُسَـٰرَىٰ تُفَـٰدُوهُمۡ وَهُوَ مُحَرَّمٌ عَلَیۡكُمۡ إِخۡرَاجُهُمۡۚ أَفَتُؤۡمِنُونَ بِبَعۡضِ ٱلۡكِتَـٰبِ وَتَكۡفُرُونَ بِبَعۡضࣲۚ فَمَا جَزَاۤءُ مَن یَفۡعَلُ ذَ ٰلِكَ مِنكُمۡ إِلَّا خِزۡیࣱ فِی ٱلۡحَیَوٰةِ ٱلدُّنۡیَاۖ وَیَوۡمَ ٱلۡقِیَـٰمَةِ یُرَدُّونَ إِلَىٰۤ أَشَدِّ ٱلۡعَذَابِۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعۡمَلُونَ
وقَوْلُهُ تَعالى: ﴿وإنْ يَأْتُوكم أُسارى تُفادُوهم وهو مُحَرَّمٌ عَلَيْكم إخْراجُهم أفَتُؤْمِنُونَ بِبَعْضِ الكِتابِ وتَكْفُرُونَ بِبَعْضٍ﴾ دالٌّ عَلى أنَّ فِداءَ أُساراهم كانَ واجِبًا عَلَيْهِمْ، وكانَ إخْراجُ فَرِيقٍ مِنهم مِن دِيارِهِمْ مُحَرَّمًا عَلَيْهِمْ، فَإذا أسَرَ بَعْضَهم عَدُوُّهم كانَ عَلَيْهِمْ أنْ يُفادُوهم، فَكانُوا في إخْراجِهِمْ كافِرِينَ بِبَعْضِ الكِتابِ لِفِعْلِهِمْ ما حَظَرَهُ اللَّهُ عَلَيْهِمْ وفي مُفاداتِهِمْ مُؤْمِنِينَ بِبَعْضِ الكِتابِ بِقِيامِهِمْ بِما أوْجَبَهُ اللَّهُ عَلَيْهِمْ وهَذا الحُكْمُ مِن وُجُوبِ مُفاداةِ الأُسارى ثابِتٌ عَلَيْنا؛ رَوى الحَجّاجُ بْنُ أرْطاةَ عَنْ الحَكَمِ عَنْ جَدِّهِ: أنَّ «رَسُولَ اللَّهِ ﷺ كَتَبَ كِتابًا بَيْنَ المُهاجِرِينَ والأنْصارِ أنْ يَعْقِلُوا مَعاقِلَهم ويَفْدُوا عانِيَهم بِالمَعْرُوفِ والإصْلاحِ بَيْنَ المُسْلِمِينَ» .
And His, the Exalted’s, saying: {And if they come to you as captives, you ransom them, while their expulsion was forbidden to you. Do you then believe in a part of the Book and disbelieve in a part?} indicates that the ransoming of their captives was obligatory upon them, and that the expulsion of a group of them from their homes was forbidden to them. So if their enemy captured some of them, it was upon them to ransom them. Thus, in their expulsion [of them], they were disbelievers in a part of the Book for their doing what Allah had forbidden them, and in their ransoming [of them], believers in a part of the Book by their undertaking what Allah had obligated upon them. And this ruling, of the obligation of ransoming captives, is established upon us; Al-Hajjaj ibn Artah narrated from al-Hakam from his grandfather: that ’the Messenger of Allah ﷺ wrote a document between the Muhajirun and the Ansar that they should pay their blood-monies and ransom their captives in accordance with what is good and [promote] reconciliation between the Muslims.'
ورَوى مَنصُورٌ عَنْ شَقِيقِ بْنِ سَلَمَةَ عَنْ أبِي مُوسى الأشْعَرِيِّ قالَ: قالَ رَسُولُ اللَّهِ ﷺ: «أطْعِمُوا الطَّعامَ وأفْشُوا السَّلامَ وعُودُوا المَرِيضَ وفُكُّوا العانِيَ» فَهَذانِ الخَبَرانِ يَدُلّانِ عَلى فِكاكِ الأسِيرِ؛ لِأنَّ العانِيَ هو الأسِيرُ وقَدْ رَوى عِمْرانُ بْنُ حُصَيْنٍ وسَلَمَةُ بْنُ الأكْوَعِ: أنَّ «النَّبِيَّ عَلَيْهِ السَّلامُ فَدى أُسارى مِنَ المُسْلِمِينَ بِالمُشْرِكِينَ» ورَوى الثَّوْرِيُّ عَنْ عَبْدِ اللَّهِ بْنِ شَرِيكٍ عَنْ بِشْرِ بْنِ غالِبٍ قالَ: سُئِلَ الحُسَيْنُ بْنُ عَلِيٍّ عَلَيْهِما السَّلامُ: عَلى مَن فَدْيُ الأسِيرِ ؟ قالَ: عَلى الأرْضِ الَّتِي يُقاتِلُ عَنْها.
And Mansur narrated from Shaqiq ibn Salamah from Abu Musa al-Ash’ari, he said: The Messenger of Allah ﷺ said: ‘Feed the food, and spread the peace (salam), and visit the sick, and free the captive.’ So these two reports indicate the freeing of the captive; because the ‘ani is the asir (captive). And Imran ibn Husayn and Salama ibn al-Akwa’ have narrated: that ’the Prophet, peace be upon him, ransomed captives from the Muslims for polytheists.’ And al-Thawri narrated from ‘Abdullah ibn Sharik from Bishr ibn Ghalib, he said: Al-Husayn ibn ‘Ali, peace be upon them both, was asked: ‘Upon whom is the ransom of the captive?’ He said: ‘Upon the land for which he fights.’
والآخَرُ: أنْ لا يَقْتُلَ كُلُّ واحِدٍ نَفْسَهُ، إمّا بِأنْ يُباشِرَ ذَلِكَ كَما يَفْعَلُهُ الهِنْدُ وكَثِيرٌ مِمَّنْ يَغْلِبُ عَلَيْهِ اليَأْسُ مِنَ الخَلاصِ مِن شِدَّةٍ هو فِيها، أوْ بِأنْ يَقْتُلَ غَيْرَهُ فَيُقْتَلَ بِهِ فَيَكُونَ في مَعْنى قَتْلِ نَفْسِهِ واحْتِمالُ اللَّفْظَيْنِ المَعْنَيَيْنِ يُوجِبُ أنْ يَكُونَ عَلَيْهِما جَمِيعًا وهَذا الَّذِي أخْبَرَ اللَّهُ بِهِ مِن حُكْمِ شَرِيعَةِ التَّوْراةِ مِمّا كانَ يَكْتُمُهُ اليَهُودُ لِما عَلَيْهِمْ في ذَلِكَ الوَكْسِ ويَلْزَمُهم في ذَلِكَ مِنَ الذَّمِّ، فَأطْلَعَ اللَّهُ نَبِيَّهُ عَلَيْهِ وجَعَلَهُ دَلالَةً وحُجَّةً عَلَيْهِمْ في جَحْدِهِمْ نُبُوَّتَهُ؛ إذْ لَمْ يَكُنْ عَلَيْهِ السَّلامُ مِمَّنْ قَرَأ الكُتُبَ ولا عَرَفَ ما فِيها إلّا بِإعْلامِ اللَّهِ تَعالى إيّاهُ، وكَذَلِكَ جَمِيعُ ما حَكى اللَّهُ بَعْدَ هَذِهِ الآيَةِ عَنْهم مِن قَوْلِهِ: ﴿وكانُوا مِن قَبْلُ يَسْتَفْتِحُونَ عَلى الَّذِينَ كَفَرُوا﴾ [البقرة: ٨٩] وسائِرُ ما ذَمَّهم هو تَوْقِيفٌ مِنهُ لَهُ عَلى ما كانُوا يَكْتُمُونَ وتَقْرِيعٌ لَهم عَلى ظُلْمِهِمْ وكُفْرِهِمْ وإظْهارِ قَبائِحِهِمْ، وجَمِيعُهُ دَلالَةٌ عَلى نُبُوَّتِهِ عَلَيْهِ السَّلامُ.
And the other: that no one should kill himself, either by undertaking that directly, as the people of India do and many of those who are overcome by despair of salvation from a hardship he is in, or by killing another and so is killed for it, thus being in the meaning of killing himself. And the wording’s capacity for both meanings necessitates that it applies to them both. And this which Allah informed of, from the ruling of the legislation of the Torah, was among what the Jews used to conceal because of the deficiency that was upon them in that and the blame that was incumbent upon them in that. So Allah informed His Prophet of it and made it an indication and a proof against them in their denial of his prophethood; since he, peace be upon him, was not among those who read the books nor knew what was in them, except by Allah the Exalted’s informing of him. And likewise, all of what Allah related after this verse about them, from His saying: {And they had before been asking for victory against those who disbelieved} [Al-Baqarah: 89] and the rest of what He blamed them for, is an informing from Him to him about what they used to conceal, and a rebuke to them for their oppression and their disbelief and an exposing of their ugly deeds; and all of it is an indication of his prophethood, peace be upon him.