Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (2/156)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

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It is permissible for us to purchase their children and their slave women who have borne them children, provided no truce between us and them prohibits this. As for Muslim property they bring with them which they seized during hostilities, it is stated in al-Mudawwana: “I do not favour purchasing it from them.” Muhammad ibn al-Mawwāz said: “There is no harm in purchasing it from them. If its owner comes forward, he may reclaim it upon paying the purchase price.” He added: “Purchasing a Muslim slave from them when they offer him for sale is better than leaving him with them. In my view, the same applies to goods.”

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Dealings with protected non-Muslim subjects are likewise permissible, even though they consider selling wine and pigs lawful and engage in usury. As Allah Most High says of them:

“And their taking of usury, though they had been forbidden to do so.” [al-Nisā’: 161]

For Allah, exalted is He, has permitted the collection of jizya from them, knowing what they do, what they undertake and what they leave undone. Moreover, were they to embrace Islam, their conversion would secure their ownership of whatever they possessed of usurious gains, wine and pigs, for Allah, Almighty and Majestic, says:

“So whoever receives an admonition from his Lord and desists may keep his past gains.” [al-Baqara: 275]

And the Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever embraces Islam while possessing something may keep it.”

However, Mālik, may Allah have mercy on him, disliked conducting sales with them using inscribed dinars and dirhams, because these bear the name of Allah Most High. He also disliked a man selling a protected non-Muslim subject an item for a dinar or dirham which he knows the buyer obtained from selling wine or a pig. Yet he saw no harm in accepting that money from him in repayment of a debt. This dislike is a matter of scrupulous avoidance and religious caution. As for analogical reasoning and what legal examination entails, it is permissible, for it is his property and belongs to him, and it is not

فصل وجائز لنا أن نشتري منهم أولادهم وأمهات أولادهم إذا لم تكن بيننا وبينهم هدنة تمنعنا من ذلك؛ وأما ما قدموا به من أموال المسلمين التي حازوا في أوان حربهم، فقال في المدونة: لا أحب شراء ذلك منهم، وقال محمد بن المواز: لا بأس بشراء ذلك منهم، فإن جاء صاحبه كان له أخذه بالثمن، قال: واشتراء العبد المسلم منهم إذا باعوه أفضل من تركه، وكذلك الأمتعة عندي. فصل وكذلك معاملة أهل الذمة جائزة أيضا وإن كانوا يستبيحون بيع الخمر والخنازير ويعملون بالربا، كما قال الله تعالى عنهم: ﴿وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ﴾ [النساء: ١٦١]، لأن الله ﵎ قد أباح أخذ الجزية منهم وقد علم ما يفعلون وما يأتون وما يذرون، ولأنهم لو أسلموا لأحرزوا بإسلامهم ما بأيديهم من الربا، ومن الخمر والخنازير؛ لقول الله ﷿: ﴿فَمَنْ جَاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهَى فَلَهُ مَا سَلَفَ﴾ [البقرة: ٢٧٥]، ولقول رسول الله ﷺ: «من أسلم على شيء فهو له»، إلا أن مالكا ﵀ كره أن يباع منهم بالدنانير والدراهم المنقوشة، لما فيها من اسم الله تعالى، وكره أيضا أن يبيع الرجل من الذمي سلعة بدينار أو درهم يعلم أنه أخذه في خمر أو خنزير، ولم ير بأسا أن يأخذ ذلك منه في دين له عليه؛ وهذا على طريق التنزه والتورع؛ وأما في القياس وما يوجبه النظر، فهو جائز لأنه ماله وملكه لا