1693- Issue: He said: "And not upon the master of a slave regarding his slave, if the master is a Muslim."
There is no disagreement that we know of regarding this, because it is narrated from the Prophet, peace be upon him, that he said: "There is no Jizya upon the slave" (2). And from Ibn Umar is the like of it (2). Furthermore, what is incumbent upon the slave is paid by his master, so making it mandatory upon the slave of a Muslim leads to making the Jizya mandatory upon a Muslim. As for if the slave belongs to a non-Muslim (Kafir), the explicitly stated position from Ahmad is that there is no Jizya upon him either. And this is the opinion of the general body of scholars. Ibn al-Mundhir said: All the scholars from whom we have reports have reached a consensus that there is no Jizya upon the slave. This is due to what we have mentioned (3) of the hadith, and because he is of inviolable blood (ma'qun al-dam), so he is like women and children, or because he has no wealth, so he is like the poor and incapable person. The statement of al-Khiraqi could potentially imply the obligation of Jizya upon him, to be paid by his master. And it has been narrated as an explicit text (4) from Ahmad. It is also narrated from Umar ibn al-Khattab, may Allah be pleased with him, that he said: "Do not purchase the slaves of the People of the Dhimma, nor from what is in their hands; for they are people of Kharaj (land tax), some of them selling others, and let no one of you accept humiliation (al-saghar) after Allah has saved him from it" (5). Ahmad said: Umar intended (6) to preserve the Jizya; because when a Muslim purchases him, the payment of what is taken from him drops, whereas the Dhimmis pay the Kharaj of their heads for themselves and their slaves. It is narrated from Ali similar to the hadith of Umar (7). And because he is a male, obligated, strong, and capable of earning, so the Jizya should be mandatory for him, like a free man. However, the first [opinion] is more appropriate.
Section: As for the one who is partially free, the analogy of the school (Madhhab) is that he owes Jizya in proportion to the degree of freedom he possesses.
(1) Omitted from B. (2) Ibn Hajar mentioned that it was narrated as Marfu' (traceable to the Prophet) and as Mawquf (stopped at the Companion) on Umar. Then he said: It has no foundation; rather, what is narrated from them is the opposite. Talkhis al-Habir 4/123. (3) In M: "dhakara" (he mentioned). (4) In M: "aydan" (also). (5) Extracted by al-Bayhaqi, in: The Chapter on He Who Dislikes Purchasing Kharaj Land, from the Book of al-Siyar. Al-Sunan al-Kubra 9/140. And Abu Ubayd, in: The Chapter on Purchasing Anwa Land, which the Imam allowed the people to keep... from the Book of Futuh al-Ardina Sulhan... al-Amwal 77. (6) Omitted from M. (7) Meaning in the prohibition of purchasing Sawad land. See: Sunan al-Bayhaqi and al-Amwal, in the two previously mentioned places.
١٦٩٣ - مسألة؛ قال: (ولَا عَلَى (١) سَيِّد عَبْدٍ عَنْ عَبْدِهِ، إِذَا كَانَ السَّيِّدُ مُسْلِمًا)
لا خلافَ فى هذا نَعْلَمُه؛ لأنَّه يُرْوَى عن النَّبِىِّ -صلى اللَّه عليه وسلم-، أنَّه قال: "لَا جِزْيَةَ عَلَى الْعَبْدِ" (٢). وعن ابن عمرَ مثلُه (٢). ولأنَّ ما لَزِمَ العَبْدَ إنَّما يُؤَدِّيه سَيِّدُه، فيُؤَدِّى إيجابُه على عَبْدِ المُسْلِمِ إلى إيجابِ الجِزْيَةِ على مسلمٍ. فأمَّا إنْ كان العبدُ لكافرٍ، فالمنصوصُ عن أحمدَ، أنَّه لا جِزْيَةَ عليه أيضًا. وهو قولُ عامَّةِ أهلِ العِلْمِ. قال ابنُ المُنْذِرِ: أجْمَعَ كلُّ من نَحْفَظُ عنه من أهلِ العلْمِ، على أنَّه لا جِزْيَةَ على العبدِ. وذلك لما ذكرْنا (٣) من الحديث، ولأنَّه مَحْقُونُ الدَّمِ، فأشْبَهَ النِّساءَ والصِّبْيانَ، أو لا مالَ له، فأشْبَهَ الفقيرَ العاجِزَ. ويَحْتَمِلُ كلامُ الْخِرَقِىَ إيجابَ الجِزْيَةِ عليه يُؤَدِّيها سَيِّدُه. ورُوِىَ ذلك نَصًّا (٤) عن أحمدَ. ورُوىَ عن عمَرَ بن الخطَّاب، رَضِىَ اللَّهُ عنه، أنَّه قال: لا تَشْتَرُوا رَقِيقَ أهلِ الذِّمَّةِ، ولا مِمَّا فى أَيْدِيهم؛ لأنَّهُم أهلُ خَراجٍ، يَبِيعُ بعضُهم بعضًا، ولا يُقِرَّنَّ أحدُكم بالصَّغارِ بعدَ إذْ أنْقَذَه اللَّهُ منه (٥). قال أحمدُ: أرادَ عمرُ (٦) أَنْ يُوَفِّرَ الْجِزيَةَ؛ لأنَّ المسلمَ إذا اشْتراه سَقَطَ عنه أداءُ ما يُؤْخَذُ منه، والذِّمِّىُّ يُؤَدِّى عنه وعن مَمْلوكِه خَراجَ جَماجِمِهم. ورُوِى عن علىٍّ مثلُ حديثِ عمَرَ (٧). ولأنَّه ذَكَرٌ مُكَلَّفٌ قوِىٌّ مكتَسِبٌ، فوجَبَت عليه الجِزْيَةُ، كالحُرِّ. والأوَّلُ أَوْلَى.
فصل: ومَنْ بَعْضُه حُرٌّ، فقياسُ المذهبِ أَنَّ عليه من الجِزْيَةِ بقَدْرِ ما فيه من الحُرِّيَّةِ؛
(١) سقط من: ب.(٢) ذكر ابن حجر أنه روى مرفوعا، وروى موقوفا على عمر. ثم قال: ليس له أصل، بل المروى عنهما خلافه. تلخيص الحبير ٤/ ١٢٣.(٣) فى م: "ذكر".(٤) فى م: "أيضًا".(٥) أخرجه البيهقى، فى: باب من كره شراء أرض الخراج، من كتاب السير. السنن الكبرى ٩/ ١٤٠. وأبو عبيد، فى: باب شراء أرض العنوة التى أقر الإمام فيها أهلها. . .، من كتاب فتوح الأرضين صلحا. . .، الأموال ٧٧.(٦) سقط من: م.(٧) أى فى النهى عن شراء أرض السواد. انظر: سنن البيهقى والأموال، فى الموضعين السابقين.
