He said: 'They observe the Sabbath.' Mujahid said: 'They are between the Jews and the Christians.' Al-Nasara [Christians].' Al-Suddi and al-Rabi' said: 'They are from the People of the Scripture.' Al-Shafi'i remained hesitant regarding their status. The correct view is that one should investigate them; if they agree with one of the two People of the Scripture in their prophet and their book, then they are of them. If they differ from them in that, then they are not of the People of the Scripture. It is reported regarding them that they say: 'The celestial sphere is a living, speaking entity, and the seven planets are deities.' If they are as such, they are like the idol worshippers. As for the people of the scrolls of Abraham, the scrolls of Seth, and the Psalms of David, the jizya is not accepted from them because they are not of the two groups, and because these scrolls did not contain laws; they were merely admonitions and parables. Thus did the Prophet (peace be upon him) describe the scrolls of Abraham and the Psalms of David in the hadith of Abu Dharr (11). As for those who have a resemblance to the People of the Scripture, they are the Magians [Zoroastrians], for it is reported that they had a book, but it was lifted, and thus they have a resemblance that necessitated the protection of their lives and the taking of the jizya from them, yet no evidence was established for the permissibility of marrying their women or consuming their slaughtered meat (13). This is the position of the majority of scholars. It is reported (14) from Abu Thawr that they are of the People of the Scripture, and that their women are lawful and their slaughtered meat is permissible, based on what was narrated from 'Ali (may Allah be pleased with him) who said: 'I am the most knowledgeable of people regarding the Magians; they had knowledge they learned and a book they studied. Their king became drunk and had intercourse with his daughter or his sister (15). Some of his subjects discovered this. When he sobered up, they came to implement the legal penalty on him, but he resisted them, called his subjects, and said: 'Do you know a religion better than the religion of Adam? For he married his sons to his daughters. I am therefore upon the religion of Adam.' He said: 'A group followed him and fought those who opposed them (16) until they killed them. Thus, they ended up with their book being taken away [into the night] and the knowledge that was in their breasts being lifted. They are people of a book, and the Messenger of Allah (peace be upon him) and Abu Bakr—and I think he said: 'and 'Umar'—accepted the jizya from them.' Narrated by al-Shafi'i, Sa'id, and others (17). And because...
(11) Extracted from Abu Dharr by 'Abd ibn Humayd, Ibn Mardawayh, and Ibn 'Asakir. Al-Suyuti cited it from them in the exegesis of Surah al-A'la. Al-Durr al-Manthur 6/341. (12) In (A) and (B): "to". (13) Omitted from: The original, (A), (B). (14) In (B): "And it was narrated". (15) In (M): "and his sister". (16) In (B) and (M): "those who opposed them". (17) Extracted by al-Shafi'i; see: Chapter on what is mentioned regarding the Jizya, from the Book of Jihad. Tartib al-Musnad 2/131.
قال: هم يُسْبِتُون. وقال مُجاهِد: هم بينَ اليهودِ والنَّصارَى. وقال السُّدِّىُّ والرَّبِيعُ: هم من أهلِ الكتابِ. وَتَوَقَّفَ الشافِعِىُّ فى أمْرِهِم. والصَّحيحُ أنَّه يُنْظَرُ فيهم؛ فإنْ كَانُوا يُوافِقُون أحدَ أهلِ الكتابَيْن فى نَبِيِّهم وكتابِهم فهم منهم، وإِنْ خالَفُوهم فى ذلك فليس هم من أهلِ الكتابِ. ويُرْوَى عنهم أَنَّهم يقولُون: إنّ الفَلَكَ حَىٌّ ناطِقٌ، وإنَّ الكواكِبَ السَّبْعَةَ آلِهَةٌ. فإنْ كانُوا كذلك، فهم كعَبَدَةِ الأَوْثانِ، وأِمَّا أهلُ صُحُفِ إبراهيمَ وشِيثَ وزَبُورِ داود، فلا تُقْبَلْ مِنهم الجِزْيَةُ؛ لأنَّهم من غيرِ الطائِفتَيْن، ولأنّ هذه الصُّحُفَ لم تكنْ فيها شرائِعُ، إنَّما هى مَواعِظُ وأمْثالٌ، كذلك وَصَفَ النَّبِىُّ -صلى اللَّه عليه وسلم- صُحُفَ إبراهيمَ وزَبُورَ داوُدَ، فى حديثِ أبى ذَرٍّ (١١). وأمّا الذين لهم شُبْهَةُ كتابٍ، فهم الْمَجُوسُ، فإنَّه يُرْوَى أنَّه كان لهم كتابٌ فرُفِعَ، فصارَ لهم بذلك شُبْهَةٌ أَوْجَبَتْ حَقنَ دمائِهم، وأَخْذَ الْجِزْيَةِ منهم، ولم ينْتَهِضْ فى (١٢) إباحَةِ نكاحِ نسائِهِم ولا ذَبائِحِهم دلِيلٌ (١٣). هذا قولُ أكثر أَهلِ العلْمِ. ونُقِلَ (١٤) عن أبى ثَوْرٍ، أَنَّهم من أهلِ الكِتابِ، وتَحِلُّ نِساؤُهم وذَبائِحهُم؛ لما رُوِىَ عن علىٍّ، رَضِىَ اللَّهُ عَنْهُ، أنَّه قال: أنا أعْلَمُ النَّاس بالمجُوسِ، كان لهم عِلْمٌ يَعْلَمُونه، وكتابٌ يَدْرُسونَه، وأَنّ ملِكَهُم سَكِرَ، فوقَعَ على بِنْتِه أو أخْتِه (١٥)، فاطَّلَعَ عليه بعضُ أهلِ مملَكَتِه، فلمَّا صَحَا جاءُوا يُقِيمُون عليه الحَدَّ، فامْتَنَع منهم، ودَعَا أهلَ مَمْلكَتِه، وقال: أتَعْلَمُون دِينًا خيرًا من دينِ آدَمَ، وقد أَنْكَحَ بَنِيه بَناتِه، فأنا على دينِ آدَمَ. قال: فتابَعَهُ قومٌ، وقاتَلُوا الذين يُخالِفُونه (١٦)، حتَّى قَتَلُوهم، فأصْبَحُوا وقد أُسْرِىَ بكتابهم، ورُفِعَ العِلْمُ الذى فى صُدورِهم، فهم أهلُ كتابٍ، وقد أَخَذَ رسولُ اللَّهِ -صلى اللَّه عليه وسلم- وأبو بكرٍ -وأُراهُ قال: وعمرُ- فهم الجِزْيَةَ. روَاه الشافِعِىُّ، وسعيدٌ، وغيرُهما (١٧). ولأنَّ
(١١) أخرجه عن أبى ذَرٍّ عبدُ بن حميد، وابن مردويه، وابن عساكر. وأورده عنهم السيوطى، فى تفسير سورة الأعلى. الدر المنثور ٦/ ٣٤١.(١٢) فى أ، ب: "إلى".(١٣) سقط من: الأصل، أ، ب.(١٤) فى ب: "وروى".(١٥) فى م: "وأخته".(١٦) فى ب، م: "يخالفونهم".(١٧) أخرجه الشافعى، انظر: باب ما جاء فى الجزية، من كتاب الجهاد. ترتيب المسند ٢/ ١٣١.
