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|a فمما لا شك فيه: أن جريمة البغي من الموضوعات المهمة التي تتجدد الحاجة إلى الوقوف على أحكامها، ومعرفة آثارها وأضرارها، وبما أن لجريمة البغي آثارا سيئة على الأفراد والأوطان؛ لأنها تعدد الأمن والأمان، وتفتك بالرجال والنساء والولدان، فرأيت من واجبي أن أسهم في بيان الحكم الشرعي لهذه الجريمة النكراء، حتى يعرف المسلم حكم هذه الجريمة وآثارها السيئة، فلا تسول له نفسه الإقدام عليها. والقرآن الكريم قد واجه إمكان وقوع القتال بين طائفتين من المؤمنين، وذلك في قوله جل شأنه: (وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ فَإِنْ فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ (9) إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ (10)). والقرآن الكريم إذ يوضح ذلك يضع للأمة الإسلامية هذه القاعدة التشريعية العامة المحكمة لصيانة المجتمع الإسلامي من التفكك والخصام والتفرق، تحت سيطرة النزوات والاندفاعات، ثم لإقرار الحق والعدل والصلاح، والارتكان في هذا كله إلى تقوى الله، ورجاء رحمته بإقرار العدل والصلاح.
|b 1. Muslim scholars have differed in defining “rebellion”. This writer accepted the Maliki definition that “rebellion” is refraining from the obedience of the legal ruler, in other than sins, with the use of power even if there are justifications (تأويل). Revolt of one person is a “rebellion”. They made no difference between having or not having justification for the revolt, all are considered “rebellion”. 2. Scholars required a number of conditions for a revolt to be considered a "rebellion": A. Revolting against the legal ruler, refraining from obeying him and from implementing his orders enjoined upon the rebellious according to the Shari’ah, whether they are related to the rights of God or the rights of the subjects. B. The ruler must be applying justice. Though this is a unanimous condition for the legitimacy of the ruler, they permit revolting against the unjust ruler unless in case of causing chaos (Fitnah) and greater damage. C. The majority of scholars require justification, while Maliki scholars do not require this for a “rebellion.. D. The rebels must have power and support; otherwise they will not be considered rebels, rather bandits to be taken by the relevant laws. E. They must be armed; if it is only a matter of civil or opinion insurgence, they are not rebels. F. To Shafi’i scholars, rebels must have a leader, while other scholars did not require such a thing. 3. Scholars agreed on the permissibility of fighting rebels to stop their rebellion, supporting their view by statements from Al-Qur’an, Al-Sunnah and Al-’ljmaa’ (consensus). The majority of scholars said that the ruler starts to fight them only after they had started, but the Hanafi scholars said that their being ready for fighting is like actual fighting. Prior to the commencement of the fighting, the Imam or his deputy must ask the rebels about the reason of their rebellion, perhaps he might be able to address the fitnah and stop this sedition. 4. Muslim scholars differed about fighting those who did not participate with the rebels. I support the opinion that says they should not be fought. 5. If the rebels stopped fighting, it is not permissible to fight them after that. 6. Muslim scholars differed in killing the rebel captives, I support the opinion that says they should not be killed. 7. There is an agreement that the rebels’ wealth and children must be protected, though their rebellion led to outlaw their lives in order to stop the fitnah they were behind. 8. Muslim scholars differed about rebels’ responsibility for the lives they endangered and the wealth they damaged. We support the opinion that they are responsible for all.
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