the like of it; because it was narrated from Abu Mijlaz Lahiq ibn Humayd who said: They said to Umar: 'How shall we take from the people of war if they come to us?' He said: 'How do they take from you if you enter into their lands?' They replied: 'The tithe.' He said: 'Then take from them the like of that.' Also, from Ziyad ibn Hudayr, he said: 'We would not collect the tithe from a Muslim nor from a protected subject (mu‘ahid).' He said: 'Whom would you collect the tithe from?' He replied: 'The disbelievers of the people of war; we take from them as they take from us.' Al-Shafi‘i said: 'If he enters to us for trade in something that the Muslims do not need, the Imam does not grant him permission except for a compensation he stipulates upon him, and whatever he stipulates is permissible. It is recommended that he stipulates the tithe, in order to conform with the act of Umar, may Allah be pleased with him. If he grants permission absolutely without a condition, the school of thought holds that nothing is taken from them, because it is a safe-conduct without a condition, so nothing is entitled thereby, like a truce.' It is possible that the tithe is required because Umar took it. Our evidence is what we narrated in the previous issue, and because Umar took the tithe from them, and this became well-known among the Companions, and the Caliphs after him [and the Imams after him] in every era acted upon it without objection; so what consensus could be stronger than this? It was not reported that he stipulated that upon them at the time of their entry, and this cannot be established by conjecture without a report. Furthermore, an absolute command is interpreted based on what is customary in the Shari‘a, and the taking of the tithe from them continued during the time of the Rightly Guided Caliphs, so it is obligatory to take it. As for Umar's questioning about what they take from us, it was only because they asked him about the manner of taking and its amount, then the taking continued without inquiry. If our taking from them were restricted to their taking from us, it would have been necessary to ask about it at every instance.
(2) Narrated by Al-Bayhaqi, in: The Chapter on what is taken from the Dhimmi if he trades outside his own land, from the Book of Jizya. Al-Sunan al-Kubra 9/210. (3) In M: "so we take." (4) Narrated by ‘Abd al-Razzaq, in: The Chapter on the charity of the People of the Book, from the Book of the People of the Book. Al-Musannaf 6/99. And Abu ‘Ubayd, in: The Chapter on mentioning the tithe-collector and the tax official..., from the Book of Charity and its rulings. Al-Amwal 528. And Al-Bayhaqi, in the previous chapter. Al-Sunan al-Kubra 9/211. (5) In B and M: "for trade." (6) Omitted from the Original and A. (7) In M, an addition: "his act." (8) In M: "and that." (9) In M, an addition: "the Rightly Guided." (10) Omitted from B. (11) In M: "his era."
مثلَه؛ لما رُوِىَ عن أبى مِجْلَزٍ لاحِقِ بنِ حُمَيْدٍ، قال: قالُوا لعمرَ: كيف نأخذُ من أهلِ الحربِ إذا قَدِمُوا علينا؟ قال: كيف يأخُذُون منكم إذا دَخَلْتُم إليهم؟ قالوا: العُشْرَ. قال: فكذلك خُذُوا منهم (٢). وعن زيِادِ بنِ حُدَيْرٍ، قال: كُنَّا لا نَعْشِرُ مسلمًا ولا مُعاهدًا. قال: مَنْ كُنْتُم تَعْشِرُون؟ قال: كُفَّارَ أهلِ الحَرْبِ، نَأْخُذُ (٣) منهم كما يأخُذُون مِنَّا (٤). وقال الشافِعِىُّ: إنْ دَخَلَ إلينا لِتجارَةٍ (٥) لا يحتاجُ إليها المسلمون، لم يأذَنْ له الإمامُ إلَّا بعِوَضٍ يَشْرِطُه عليه (٦)، ومَهْما شَرَطَ جازَ. ويُسْتَحَبُّ أَنْ يشْترِطَ العُشْرَ، لِيُوافِقَ (٧) فعلَ عمرَ، رَضِى اللَّهُ عنه، وإِنْ أذِنَ مُطْلقًا من غيرِ شَرْطٍ، فالمذهبُ أنَّه لا يُؤْخَذُ منهم شىءٌ؛ لأنَّه أمانٌ من غير شَرْطٍ، فلم يُسْتَحَق به شىءٌ، كالهُدْنةِ. ويَحْتَمِلُ أَنْ يجِبَ العُشْرُ؛ لأنَّ عمرَ أَخَذَهُ. ولَنا، ما رَوَيْناه فى المسألَةِ التى قَبْلَها، ولأنَّ (٨) عمرَ أخذَ منهم العُشْرَ، واشْتَهرَ ذلك فيما بين الصحابَةِ، وعمِلَ به الخلفاءُ (٩) بعدَه، [والأئِمَّةُ بعدَه] (١٠) فى كلِّ عصرٍ (١١)، من غيرِ نكيرٍ، فأىُّ إجماعٍ يكونُ أقْوَى من هذا؟ ولم يُنْقَلْ أنَّه شرَطَ ذلك عليهم عندَ دُخولِهم، ولا يثْبُتُ ذلك بالتَّخْمينِ من غيرِ نَقْلٍ، ولأنَّ مُطْلَقَ الأمْرِ يُحْمَلُ على المَعْهودِ فى الشَّرْعِ، وقد استمَرَّ أخْذُ العُشْرِ منهم فى زمنِ الخلفاء الراشدين، فيجِبُ أخذُه. فأمَّا سؤالُ عمرَ عمَّا يأخذُون مِنَّا، فإنَّما كان لأنَّهُم سألُوه عن كيفيَّةِ الأَخْذِ ومقدارِهِ، ثمّ اسْتَمَرَّ الأخذُ من غيرِ سؤالٍ، ولو تقَيَّدَ أخْذُنا منهم بأخْذِهم مِنَّا، لَوَجَبَ أَنْ يُسْألَ عنه فى كلِّ وقْتٍ.
(٢) أخرجه البيهقى، فى: باب ما يأخذ من الذمى إذا اتَّجر فى غير بلده، من كتاب الجزية. السنن الكبرى ٩/ ٢١٠.(٣) فى م: "فنأخذ".(٤) أخرجه عبد الرزاق، فى: باب صدقة أهل الكتاب، من كتاب أهل الكتاب. المصنف ٦/ ٩٩. وأبو عبيد، فى: باب ذكر العاشر وصاحب المكس. . .، من كتاب الصدقة وأحكامها. الأموال ٥٢٨. والبيهقى، فى: الباب السابق. السنن الكبرى ٩/ ٢١١.(٥) فى ب، م: "بتجارة".(٦) سقط من: الأصل، أ.(٧) فى م زيادة: "فعله".(٨) فى م: "وأن".(٩) فى م زيادة: "الراشدون".(١٠) سقط من: ب.(١١) فى م: "عصره".
