Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (8/56)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The evidence for this is that it is established in Sahih al-Bukhari that the Prophet, peace and blessings be upon him, collected the jizyah from the Magians of Hajar (1). Hajar is al-Ahsa and its surrounding region, and there were Magians there because it lies adjacent to the land of Persia. The Prophet, peace and blessings be upon him, collected the jizyah from them, and it is well known that whatever the Messenger, peace and blessings be upon him, instituted by collecting the jizyah is part of the revealed law.

His statement, “the People of the Two Scriptures”: the two Scriptures are the Torah and the Gospel. Allah sent down the Torah to Moses, peace be upon him, and the Gospel to Jesus, peace be upon him. Those who adhere to the Torah are called the Jews, and those who adhere to the Gospel are called the Christians. A dhimmah covenant may be concluded with these people by the explicit text of the Noble Quran. Allah the Exalted says:

“Fight those who neither believe in Allah nor in the Last Day, nor hold as forbidden what Allah and His Messenger have forbidden, nor follow the religion of truth—from among those who were given the Scripture—until they pay the jizyah willingly, while they are subdued.” [al-Tawbah]

The word “until” denotes an endpoint, not a reason. The difference is that when it means “up to the point that,” it denotes an endpoint, whereas when it means “so that,” it denotes a reason. An example of the latter is Allah’s saying: “Do not spend on those who are with the Messenger of Allah so that they may disperse.” [al-Munafiqun: 7] As for His saying, “until they pay the jizyah willingly” [al-Tawbah: 29], its meaning is: up to the point that they pay it. Thus, it denotes an endpoint.

As for Allah’s saying, “willingly,” it has been said that it means they are to give you the jizyah directly by hand: each one of them comes and personally hands over the jizyah, rather than giving it to his servant and saying, “Take it to the ruler or the ruler’s deputy.” No; he must bring it himself, because this is more humiliating for him than if he were to send his servant with it.

(1) Narrated by al-Bukhari in Kitab al-Jizyah, chapter: “Jizyah and Truce Agreements” (3157), on the authority of Abd al-Rahman ibn Awf, may Allah be pleased with him.

ودليل ذلك أنه ثبت في صحيح البخاري أن النبي ﷺ أخذ الجزية من مجوس هجر (١)، وهجر هي الأحساء وما حولها وكان فيها مجوس؛ لأنها بجانب أرض الفرس، فأخذ منهم النبي ﷺ الجزية، ومعلوم أن الرسول ﷺ إذا أخذ الجزية فهي شريعة. قوله: «وأهل الكتابين» الكتابان هما التوراة والإنجيل، أنزل الله التوراة على موسى ﵇ والإنجيل على عيسى ﵇ والمتمسكون بالتوراة يقال لهم: اليهود، والمتمسكون بالإنجيل يقال لهم: النصارى، فهؤلاء يعقد لهم بنص القرآن الكريم، قال تعالى: ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ *﴾ [التوبة]، «حتى» غائية لا تعليلية، والفرق بينهما: إذا كانت بمعنى إلى فهي غائية، وإذا كانت بمعنى اللام فهي تعليلية، فمثال التعليلية قوله تعالى: ﴿لَا تُنْفِقُوا عَلَى مَنْ عِنْدَ رَسُولِ اللَّهِ حَتَّى يَنْفَضُّوا﴾ [المنافقون: ٧]، أما قوله تعالى: ﴿حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ﴾ [التوبة: ٢٩]، فالمعنى إلى أن يعطوا، إذاً فهي غائية. وقوله تعالى: ﴿عَنْ يَدٍ﴾، قيل: معناها أن يعطوكم الجزية يداً بيد، بمعنى أن الواحد منهم يأتي ويسلم الجزية بيده لا يعطيها خادمه، ويقول له: اذهب بها إلى السلطان أو نائب السلطان، لا، هو بنفسه يأتي بها؛ لأن هذا أذل له مما لو أرسل بها خادمه.

(١) أخرجه البخاري في الجزية/ باب الجزية والموادعة (٣١٥٧) عن عبد الرحمن بن عوف ﵁.