The Prophet (peace be upon him) said: 'Apply to them the tradition of the People of the Scripture' (18). Our argument is the saying of Allah the Almighty: '{Lest you should say: "The Scripture was only sent down to two groups before us"}'. The Magians are not among the two groups. Furthermore, the saying of the Prophet (peace be upon him), 'Apply to them the tradition of the People of the Scripture,' indicates that they are other than them. Al-Bukhari (19) narrated with his chain of authority from Bajalah that he said: 'Umar did not take the jizya from the Magians until 'Abd al-Rahman ibn 'Awf informed him that the Messenger of Allah (peace be upon him) took it from the Magians of Hajar.' If they were People of the Scripture, 'Umar would not have hesitated in taking the jizya from them, given the command of Allah the Almighty to take the jizya from the People of the Scripture. What they mentioned is what gave them a resemblance to having a scripture. Abu 'Ubayd said: 'I do not consider what they narrated from 'Ali regarding this to be preserved (mahfuz). Even if it had a basis, the Prophet (peace be upon him) would not have forbidden their women, and he was the one most entitled to know that.' It is possible that this is authentic while their women and slaughtered meat remain forbidden, because the scripture that permits that is the scripture revealed to one of the two groups, and these people are not them; and because their scripture was lifted, so it did not stand as [a basis for permissibility] (20), though it established (21) the protection of their lives. As for the statement of Abu Thawr regarding the lawfulness of their slaughtered meat and their women, it contradicts the consensus (ijma'), so it is not to be heeded. His statement (peace be upon him), 'Apply to them the tradition of the People of the Scripture,' refers to the taking of the jizya from them. Once this is established, the taking of the jizya from the two People of the Scripture (22) and the Magians is established by consensus; we know of no disagreement (23) regarding it. For the Companions (may Allah be pleased with them) unanimously agreed upon that, and the Rightly-Guided Caliphs acted upon it, as did those after them up to this our time, without objection or opposition. The scholars of the Hijaz, Iraq, Syria, Egypt, and others hold this view, alongside the evidence of the Quran regarding the taking of the jizya from the People of the Scripture, and the evidence of the Sunnah regarding the taking of the jizya from the Magians, through what we narrated from the words of al-Mughirah to the people of Persia: 'Our Prophet commanded us to fight you until you worship Allah alone, or'
= As extracted by al-Bayhaqi, in: 'Chapter: The Magians are People of the Scripture, and the jizya is taken from them,' from the Book of Jizya. Al-Sunan al-Kubra 9/189. We did not find it in what we have at hand of the Sunan of Sa'id. (18) Its extraction was previously mentioned, in: 9/547. (19) Its extraction was previously mentioned, on page 32. (20) In (A), (B), and (M): "for permissibility". (21) In (A) and (M): "and it is established". (22) In (M): "the Scripture". (23) In (M): "in this".
النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "سُنُّوا بِهِمْ سُنَّةَ أَهْلِ الْكِتَابِ" (١٨). ولَنا، قولُ اللَّه تعالى: {أَنْ تَقُولُوا إِنَّمَا أُنْزِلَ الْكِتَابُ عَلَى طَائِفَتَيْنِ مِنْ قَبْلِنَا}. والْمَجُوسُ من غيرِ الطائِفَتَيْن، وقولُ النَّبِىِّ -صلى اللَّه عليه وسلم-: "سُنُّوا بِهِمْ سُنَّةَ أَهْلِ الْكِتَابِ". يدُلُّ على أَنَّهم غيرُهم. ورَوَى البُخارِىُّ (١٩)، بإِسْنادِه عن بَجالَةَ، أنَّه قال: ولم يكُنْ عمرُ أخَذَ الجِزْيَةَ من الْمَجُوسِ، حتَّى حَدَّثَه عبدُ الرحمنِ بنُ عَوْفٍ، أَنَّ رسولَ اللَّه -صلى اللَّه عليه وسلم- أخَذَها من مَجُوسِ هَجَرَ. ولو كَانُوا أهلَ كتابٍ، لَما وقَف عمرُ فى أخْذِ الْجِزْيَةِ منهم مع أمْرِ اللَّه تعالَى بأَخذِ الجِزْيَةِ من أهلِ الكتابِ. وما ذكرُوه هو الذى صارَ لهم به شُبْهَةُ الكِتابِ. وقد قال أبو عُبَيْدٍ: لا أحسبُ ما رَوَوْه عن عَلِىٍّ فى هذا مَحْفُوظًا، ولو كان له أصْلٌ، لما حَرَّمَ النَّبِىُّ -صلى اللَّه عليه وسلم- نِساءَهم، وهو كان أوْلَى بعِلْمِ ذلك. ويجوزُ أَنْ يصحَّ هذا مع تَحْرِيمِ نِسائِهم وذَبائِحِهم؛ لأنَّ الكتابَ المُبِيحَ لذلك هو الكتابُ المُنزَّلُ على إحْدَى الطائِفَتَيْن، وليس هؤلاء فهم، ولأنَّ كتابَهم رُفِعَ، فلم يَنْتَهِضْ [فى الإِباحَةِ] (٢٠)، وَثَبَتَ (٢١) به حَقْنُ دِمَائِهم. فأمَّا قولُ أبى ثَوْرٍ فى حِلِّ ذَبائِحِهم ونِسائِهِمْ، فيُخالِفُ الإِجْماعَ، فلا يُلْتَفَتُ إليه. وقولُه عليه السلام: "سُنُّوا بِهِمْ سُنَّةَ أهْلِ الْكِتَابِ". فى أخْذِ الْجِزْيَةِ منهم. إذا ثَبَتَ هذا، فإنَّ أَخْذَ الْجِزْيَةِ مِن أهلِ الكِتابَيْن (٢٢) والمَجُوسِ ثابِتٌ بالإِجْماعِ، لا نَعْلَمُ فيه (٢٣) خلافًا، فإنَّ الصَّحابَةَ، رَضِىَ اللَّهُ عنهم، أجْمَعُوا على ذلك، وعَمِلَ به الخُلَفاءُ الرَّاشِدون، ومَنْ بَعْدَهم إلى زَمَنِنَا هذا، من غيرِ نَكِيرٍ ولا مُخالِفٍ، وبه يقولُ أهلُ العلمِ من أهلِ الحِجَازِ والعِراقِ والشَّامِ ومصرَ وغيرِهم، مع دَلالَةِ الكتابِ على أخْذِ الْجِزْيَةِ من أهلِ الكتاب، ودَلالَةِ السُّنَّةِ على أخْذِ الْجِزْيَةِ من الْمَجُوسِ، بما رَوَيْنا من قولِ المُغِيَرةِ لأهْلِ فارِس: أَمَرَنا نَبِيُّنا أَنْ نُقاتِلَكُم حَتَّى تَعْبُدُوا اللَّهَ وَحْدَه، أو
= كما أخرجه البيهقى، فى: باب المجوس أهل كتاب، والجزية تؤخذ فهم، من كتاب الجزية. السنن الكبرى ٩/ ١٨٩. وام نجده فيما بين أيدينا من سنن سعيد.(١٨) تقدم تخريجه، فى: ٩/ ٥٤٧.(١٩) تقدم تخريجه، فى صفحة ٣٢.(٢٠) فى أ، ب، م: "للإباحة".(٢١) فى أ، م: "ويثبت".(٢٢) فى م: "الكتاب".(٢٣) فى م: "فى هذا".
