a book. Ahmad was asked: Is it authentically reported from Ali that the Magians have a book? He replied: This is false, and he regarded it as something extremely grave. Even if it were established that they had a book, we have already clarified that the legal status of the People of the Book does not apply to anyone other than the people of the two Books (the Jews and Christians). His statement, peace be upon him, 'Treat them according to the manner of the People of the Book,' is proof that they have no book. The Prophet (peace and blessings of Allah be upon him) only intended by this the sparing of their blood and allowing them to pay the jizyah, and nothing else. This is because, since they possessed a semblance of a book, that was given precedence in declaring their blood sacred; therefore, the ruling of prohibition should be given precedence regarding their women and their slaughtered meat. Indeed, if we give precedence to the semblance of a book in declaring their blood sacred, then giving precedence to the evidence which that semblance conflicts with regarding [prohibiting their women and food] is more appropriate. It is not established that Hudhayfah married a Magian woman, and Ahmad declared the narration of those who reported from Hudhayfah that he married a Magian woman to be weak. He said: Abu Wa'il says: He married a Jewish woman. And he is more trustworthy than those who reported from him that he married a Magian woman. Ibn Sirin said: The wife of Hudhayfah was a Christian. With the contradiction of the reports, the ruling regarding any of them is not established except through weighing them. Furthermore, even if that were established from Hudhayfah, it is not permissible to use it as an argument while it contradicts the Book and the statements of all the other scholars. As for their permission to pay the jizyah, it is because we gave precedence to the ruling of prohibition regarding their blood, so the ruling of prohibition must be given precedence regarding [their slaughtered meat] and their women.
Section: As for the rest of the disbelievers who are not People of the Book, such as those who worship whatever they deem good among idols, stones, trees, and animals, there is no disagreement among the scholars regarding the prohibition of their women and their slaughtered meat. This is because of the two verses we mentioned and the absence of any evidence contradicting them. The apostate woman is prohibited from being married regardless of whatever religion she may have adopted, because the legal status of the people of the religion to which she transferred has not been established for her in terms of permitting her; therefore, regarding the permissibility of her marriage, it is even more deserving [of being prohibited].
(23) In [B]: "As for". (24) Omitted from [The Original]. A textual note. (25) In [The Original]: "one of them". (26) In [A], [B], and [M]: "contradiction". (27) In [B]: "for their slaughtered meat".
كِتابًا. وسُئِلَ أحمدُ، أيَصِحُّ عن علىٍّ أنَّ للمَجُوسِ كِتابًا؟ فقال: هذا باطِلٌ. واسْتَعْظَمَه جِدًّا. ولو ثَبَتَ أَنَّ لهم كِتابًا، فقد بَيّنَّا أَنَّ حُكْمَ أهْلِ الكِتاب لا يَثْبُتُ لغير أهلِ الكِتَابَيْنِ. وقوله عليه السلام: "سُنُّوا بِهِمْ سُنَّةَ أهْلِ الْكِتابِ". دَلِيَلٌ على أنَّه لا كِتَابَ لهم، وإنَّما أراد به النَّبِىُّ -صلى اللَّه عليه وسلم-، فى حَقْنِ دِمِائِهِم، وإقْرارِهِم بالجِزْيةِ لا غيرُ، وذلك أنَّهم لمَّا كانت لهم شُبْهةُ كِتابٍ، غُلِّبَ ذلك فى تَحْرِيمِ دِمائِهِم، فيَجِبُ أن يُغَلَّبَ حُكْمُ التَّحْرِيمِ لنِسائِهِم وذَبائِحِهم، فإنَّنا (٢٣) إذا غَلَّبْنا الشُّبْهةَ فى التَّحْرِيمِ [فتَغْلِيبُ الدَّلِيلِ الذى عارَضَتْه الشُّبْهةُ فى التَّحْرِيمِ] (٢٤) أَوْلَى، ولم يَثْبُتْ أَنَّ حذيفةَ تزوّجَ مَجُوسِيّةً، وضَعَّفَ أحمدُ رِوايةَ مَنْ رَوَى عن حُذَيْفةَ أنَّه تزَوَّج مَجُوسِيَّةً. وقال: أبو وائلٍ يقول: تَزَوَّجَ يَهُودِيّةً. وهو أوْثَقُ ممَّن رَوَىَ عنه أنَّه تزَوَّج مَجُوسِيَّةً. وقال ابن سِيرِينَ: كانت امرأةُ حذيفةَ نَصْرانِيَّةً. ومع تَعارُضِ الرِّواياتِ لا يَثْبُتُ حكمُ إحْداهُنَّ (٢٥) إلَّا بتَرْجِيحٍ، على أنَّه لو ثَبَتَ ذلك عن حُذَيْفةَ، فلا يجوزُ الاحْتجاجُ به مع مُخالفتِه (٢٦) الكِتابَ وقولَ سائرِ العلماءِ. وأمَّا إقْرارُهم بالجِزْيةِ، فلأنَّنا غَلَّبْنا حُكْمَ التحريمِ لدِمائِهِم، فيجبُ أن يُغَلَّبَ حُكْمُ التَّحْرِيمِ [فى ذبائِحِهم] (٢٧) ونِسائِهِم.
فصل: وسائرُ الكُفَّارِ غيرُ أهلِ الكتابِ، كمَنْ عَبَدَ ما اسْتَحْسَنَ من الأصنامِ والأحجارِ والشَّجَرِ والحيوانِ، فلا خِلافَ بين أهلِ العلمِ فى تَحْريمِ نِسائِهِم وذبائِحِهم؛ وذلك لما ذكرْنا من الآيتَيْنِ، وعَدَمِ المُعارِض لهما. والمُرْتَدّةُ يُحَرَّمُ نِكاحُها على أىِّ دينٍ كانت؛ لأنَّه لم يَثْبُتْ لها حكمُ أهلِ الدِّينِ الذى انْتَقَلَتْ إليه فى إقْرارِها عليه، ففى حِلِّها أَوْلَى.
(٢٣) فى ب: "فأما".(٢٤) سقط من: الأصل. نقل نظر.(٢٥) فى الأصل: "أحد منهن".(٢٦) فى أ، ب، م: "مخالفة".(٢٧) فى ب: "لذبائحهم".