Abu Hanifa; because they are permitted to remain in their religion through enslavement, so they are permitted [to remain] through paying the Jizya, like the Zoroastrians. It was narrated from Malik that it is accepted from all disbelievers, except the disbelievers of Quraysh, due to the Hadith of Buraydah which was [mentioned] in the issue before this (7), and it is general. Also, because they are disbelievers, they resemble the Zoroastrians. Our argument is the generality of His, the Exalted, saying: {Kill the polytheists} (8). And the saying of the Prophet (may Allah bless him and grant him peace): "I have been commanded to fight the people until they say: 'There is no god but Allah'" (9). He excluded from them (10) the People of the Scripture with His, the Exalted, saying: {from those who were given the Scripture - [fight them] until they give the jizyah willingly while they are humbled} (11). And the Zoroastrians with his saying: "Treat them according to the practice of the People of the Scripture." Therefore, whoever is other than them remains under the implication of the generality. Furthermore, the Companions (may Allah be pleased with them) hesitated to take the Jizya from the Zoroastrians, and Umar did not take the Jizya from them until Abd al-Rahman ibn Awf narrated to him that the Prophet (may Allah bless him and grant him peace) said: "Treat them according to the practice of the People of the Scripture." It was established to them that the Prophet (may Allah bless him and grant him peace) took the Jizya from the Zoroastrians of Hajar (12). This indicates that they did not accept the Jizya from anyone other than them; for if they hesitated in the case of those who have the semblance of a book, then in the case of those who have no semblance of a book it is even more [justifiable to reject them]. Then they took (13) the Jizya from them due to the report specific to them, which indicates that they did not take it from others. Also, because the saying of the Prophet (may Allah bless him and grant him peace): ["Treat them] (14) according to the practice of the People of the Scripture" indicates that the People of the Scripture are specifically distinguished by paying the Jizya; for if it were general for all disbelievers, he would not have singled out the People of the Scripture by attributing it to them. Moreover, because their disbelief is intensified due to their disbelief in Allah and all His scriptures and messengers, and they have no semblance [of a book], so they are not permitted [to remain] by paying the Jizya, like Quraysh and the idol worshippers among the Arabs.
(7) Mentioned previously on page 26. (8) Surah al-Tawbah, 5. (9) Its documentation was mentioned previously in: 4/6. (10) In the manuscripts: "of them both". (11) The phrase {while they are humbled} does not appear in: the Original. (12) Narrated by al-Bukhari, in: The Chapter of Jizya and Truce with the People of War, from the Book of Jizya, Sahih al-Bukhari 4/117. And Abu Dawud, in: The Chapter of Taking Jizya from the Zoroastrians, from the Book of Land Tax, Spoils, and Leadership, Sunan Abi Dawud 2/150. And al-Tirmidhi, in: The Chapter of What Came Regarding Taking Jizya from the Zoroastrians, from the Chapters of Military Expeditions, 'Aridat al-Ahwadhi 7/84, 85. And Imam Malik, in: The Chapter of Jizya of the People of the Scripture and the Zoroastrians, from the Book of Zakat, al-Muwatta 1/278. And Imam Ahmad, in: al-Musnad 1/190, 191. And al-Bayhaqi, in: The Chapter of the Zoroastrians being People of the Scripture and Jizya being taken from them, from the Book of Jizya, al-Sunan al-Kubra 9/189, 190. (13) In M: "he took". (14) Omitted from: the Original, A.
حَنِيفَة؛ لأنَّهُم يُقَرُّونَ على دِينهم بالاسْتِرْقاقِ، فيُقَرُّون ببَذْلِ الْجِزْيَةِ، كالمَجُوسِ. وحُكِىَ عن مالكٍ، أنَّها تُقْبَلُ من جميعِ الكُفَّارِ، إلَّا كُفَّارَ قُرَيْشٍ؛ لحَدِيثِ بُرَيْدَةَ الذي في المَسْأَلَةِ قبلَ هذه (٧)، وهو عامٌّ، ولأَنَّهُم كُفّارٌ، فأَشْبَهُوا الْمَجُوسَ. ولَنا، عمومُ قولِه تعالى: {فَاقْتُلُوا الْمُشْرِكِينَ} (٨). وقولُ النَّبِىّ -صلى اللَّه عليه وسلم-: "أُمِرتُ أنَّ أقاتِلَ النَّاسَ حَتَّى يقُولُوا: لَا إله إلّا اللَّه" (٩). خَصَّ منهم (١٠) أهلَ الكتابِ بقولِه تعالى: {مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ} (١١). والمَجُوسَ بقوله: "سُنُّوا بِهِمْ سُنَّةَ أهْلِ الْكِتَابِ". فمَنْ عَداهما يَبْقَى على مُقْتَضَى العمُومِ، ولأَنَّ الصّحابَةَ، رَضِىَ اللهُ عنهم، تَوَقَّفُوا في أَخْذِ الْجِزْية من الْمَجُوسِ، ولم يأْخُذْ عمرُ منهم الجزْيَةَ حتّى رَوَى له عبدُ الرحمنِ بنُ عَوْفٍ، أنَّ النَّبِيَّ -صلى اللَّه عليه وسلم-، قال: "سُنُّوا بِهِمْ سُنَّةَ أهْلِ الْكِتَابِ". وثَبَتَ عندَهم أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- أخَذَ الجِزْيَةَ من مَجُوسِ هَجَرَ (١٢). وهذا يَدُلُّ على أنَّهُم لم يَقْبَلُوا الْجِزْيَةَ مَمَّنْ سِوَاهُم، فإنَّهُم إذا تَوَقَّفُوا في مَن له شُبْهَةُ كتابٍ، ففى مَن لا شُبْهَةَ له أَوْلَى، ثم أخَذُوا (١٣) الجِزْيَةَ منهم للخَبَرِ المُخْتَصِّ بهم، فيَدُلُّ على أنَّهُم لم يَأْخُذُوها مِنْ غيرِهم، ولأنَّ قولَ النَّبِيِّ -صلى اللَّه عليه وسلم-: ["سُنُّوا بِهِمْ] (١٤) سُنةَ أهلِ الْكِتَابِ". يدُلُّ على اخْتِصاصِ أهلِ الكتابِ ببَذْلِ الْجِزْيَةِ، إذْ لو كان عامًّا في جميعِ الكُفَّارِ، لم يخْتَصَّ أهلَ الكتابِ بإضافَتِها إليهم، ولأَنَّهم تَغَلَّظَ كُفْرُهم لكُفْرِهم باللهِ وجميعِ كُتُبِه ورُسُلِه، ولم تَكُنْ لهم شُبْهَةٌ، فلم يُقَرُّوا بِبَذْلِ الجِزْيةِ، كقُرَيْشٍ وعَبَدةِ الأوْثانِ من
(٧) تقدم في صفحة ٢٦.(٨) سورة التوبة ٥.(٩) تقدم تخريجه، في: ٤/ ٦.(١٠) في النسخ: "منهما".(١١) لم يرد: {وَهُمْ صَاغِرُونَ} في: الأصل.(١٢) أخرجه البخاري، في: باب الجزية والموادعة مع أهل الحرب، من كتاب الجزية. صحيح البخاري ٤/ ١١٧. وأبو داود، في: باب أخذ الجزية من المجوس، من كتاب الخراج والفىء والإمارة. سنن أبي داود ٢/ ١٥٠. والترمذي، في: باب ما جاء في أخذ الجزية من المجوس، من أبواب السير. عارضة الأحوذي ٧/ ٨٤، ٨٥. والإِمام مالك، في: باب جزية أهل الكتاب والمجوس، من كتاب الزكاة. الموطأ ١/ ٢٧٨. والإِمام أحمد، في: المسند ١/ ١٩٠، ١٩١. والبيهقي، في: باب المجوس أهل كتاب والجزية تؤخذ منهم، من كتاب الجزية. السنن الكبرى ٩/ ١٨٩، ١٩٠.(١٣) في م: "أخذ".(١٤) سقط من: الأصل، أ.
