Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/374)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

the apparent meaning of “giving” is that part of what is given is actually received while the remainder merely becomes due. Since this interpretation is untenable, the words of Allah, Mighty and Majestic, provide no evidence that “until they pay the jizyah” means immediate receipt. Rather, according to one interpretation, it means that they pay while subdued and overpowered, for ayd means strength. Allah, Mighty and Majestic, says:

“And the heaven We built with strength” [al-Dhāriyāt: 47],

meaning with strength and power. Another interpretation is that they pay it while receiving a favor, because [accepting it from them and sparing their lives is a great favor to them, since] the Arabs use “hand” to mean a favor. Yet another interpretation is that they must pay it with their own hands when it falls due, rather than send it through others as arrogant tyrants do. This interpretation is supported by His words, Most High:

“While they are humbled” [al-Tawbah: 29].

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As for his adducing Mālik’s statement concerning merchants from peoples at war with the Muslims—that the agreed payment is collected from them whether or not they sell—as evidence that Mālik’s position is that jizyah imposed by conquest is collected immediately at the beginning of the year, this provides no evidence for his conclusion. Rather, this statement of his—may Allah Most High have mercy on him—indicates that jizyah is collected only at the end of the year, as we have attributed to him and understood his words to mean. He did not say that the agreed payment is collected when the treaty is concluded with them, before they enter to trade. He said only that it is collected once they have entered and remained for trade for the agreed period. They could have sold had they wished. Their choosing not to sell their goods does not therefore cancel the payment due from them for entering Muslim lands and residing there under the Muslims’ protection and covenant of security.

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Likewise, his assertion that the disagreement does not extend to jizyah imposed by conquest is unsound. The rationale he advances for collecting jizyah at the beginning of the year is that they benefit from the agreement, since it grants them protection and security. This same rationale applies to these people, since they thereby acquire the right to remain safely in Muslim lands as free men, or with a status akin to that of free men, while remaining unbelievers.

ظاهر لفظ الإعطاء قبض بعض المعطى وإيجاب بعضه. وإذا لم يصح ذلك فقول الله ﷿ لا دليل فيه على أن مراده بيعطوا الجزية تنجز القبض وإنما معناه على ما قيل عن غلبة وقهر، لأن الأيد القوة. قال الله ﷿: ﴿وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ﴾ [الذاريات: ٤٧] أي بقوة وقدرة. وليل يعطونها بإنعام عليهم لأن [قبولها منهم وترك أرواحهم لهم نعمة عظيمة عليهم إذ]، اليد تكون عند العرب بمعنى النعمة. وقيل معناه أن يدفعوها عند وجوبها عليهم بأيديهم لا يرسلوا بها كما يفعل الجبارون المتكبرون. ويؤيد هذا التأويل قَوْله تَعَالَى: ﴿وَهُمْ صَاغِرُونَ﴾ [التوبة: ٢٩]. فصل وأما استدلاله على أن مذهب مالك تنجز قبض الجزية عنا أول العام من قوله في تجار الحربيين إنه يؤخذ منهم ما صالحوا عليه باعوا أو لم يبيعوا فلا دليل له في ذلك على ما ذهب إليه، بل يدل ذلك من قوله - رَحِمَهُ اللَّهُ تَعَالَى - على أن الجزية لا تؤخذ إلا في آخر الحول على ما عزينا إليه وتأولناه عليه، لأنه لم يقل أن يؤخذ منهم ما صولحوا عليه عند عقد الصلح معهم قبل أن يدخلوا للتجارة، وإنما قال إنه يؤخذ ذلك منهم إذا دخلوا وأقاموا للتجارة القدر الذي صولحوا على إقامته، فهم لو شاءوا أن يبيعوا باعوا، فليس تركهم لبيع سلعهم باختيارهم بالذي يسقط الحق الواجب عليهم في دخولهم بلاد المسلمين ومقامهم فيها في جوارهم وتحت ذمتهم. فصل وكذلك قوله إن الخلاف غير داخل في الجزية العنوية لا يصح، لأن العلة التي اعتل بها من أن أخذ الجزية في أول الحول وهي الانتفاع بالعقد لإيجابه لهم الذمة والأمان موجودة في هؤلاء لإيجابها لهم البقاء في بلاد المسلمين أحرارا أو بمنزلة الأحرار وهم على كفرهم آمنون.