Minhaj as-Sunnah - Ibn Taimiya - (8/512)

Minhaj as-SunnahIbn Taimiya

the treaty (1) with the disbelievers, and commanded him to fight the People of the Book until they paid the jizyah with willing submission, being humbled, he was then commanded to summon people to fight those who must either be fought or embrace Islam (2). When he fought them, he was to continue until they embraced Islam or paid the jizyah. He was no longer permitted to conclude treaties with them without jizyah, as he [used to] (3) (4) conclude treaties with the disbelievers among the polytheists and the People of the Book. Thus, he had concluded a treaty with the people of Mecca in the year of al-Hudaybiyyah, when he had summoned the Bedouins to fight them and Surah al-Fath was revealed. He likewise summoned the Muslims, and the surah states:

“Say to those Bedouins who remained behind: ‘You will be called to confront a people of great fighting strength; you will fight them, or they will embrace Islam.’” [Surah al-Fath: 16]

This was unlike those whom he had summoned them to fight in the year of al-Hudaybiyyah.

The two groups differ in two respects:

First, those whom they would be summoned to fight in the future possessed great fighting strength, unlike the people of Mecca and other Arabs.

Second, you must fight them, or they must embrace Islam. You may neither make peace nor conclude treaties with them unless they pay the jizyah with willing submission, being humbled—as he fought the people of Mecca and others. The fighting is to continue until they pay the jizyah with willing submission, being humbled.

This shows that these people of great fighting strength (5) were not among those with whom treaties could be concluded without jizyah, for they must either be fought or embrace Islam. Anyone with whom a treaty may be concluded without jizyah has (6) a third possible situation: he is neither fought nor embraces Islam. Nor were they of the same kind as the Arabs who " (* had previously been fought.

(1) م: al-ʿuhūd (“the treaties”). (2) س، ب: qitālihim wa-islāmihim (“fighting them and their embracing Islam”). (3) Kāna (“used to”) is an addition in (ب). (4) م: ūlī baʾsin shadīdin (“possessing great fighting strength”). (5) ن، م، س: fa-innahu (“for he/it…”). (6) Lahu (“for him”) is omitted from (م).

الْعَهْدِ (١) إِلَى الْكُفَّارِ، وَأَمَرَهُ أَنْ يُقَاتِلَ أَهْلَ الْكِتَابِ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ، صَارَ حِينَئِذٍ مَأْمُورًا بِأَنْ يَدْعُو النَّاسَ إِلَى قِتَالِ مَنْ لَا بُدَّ مِنْ قِتَالِهِمْ، أَوْ إِسْلَامِهِمْ (٢) ، وَإِذَا قَاتَلَهُمْ قَاتَلَهُمْ حَتَّى يُسْلِمُوا أَوْ يُعْطُوا الْجِزْيَةَ لَمْ يَكُنْ لَهُ حِينَئِذٍ أَنْ يُعَاهِدَهُمْ بِلَا جِزْيَةٍ، كَمَا [كَانَ] (٣) (٤) يُعَاهِدُ الْكُفَّارَ مِنَ الْمُشْرِكِينَ وَأَهْلِ الْكِتَابِ كَمَا عَاهَدَ أَهْلَ مَكَّةَ عَامَ الْحُدَيْبِيَةِ، وَفِيهَا دَعَا الْأَعْرَابَ إِلَى قِتَالِهِمْ، وَأُنْزِلَ فِيهَا سُورَةُ الْفَتْحِ، وَكَذَلِكَ دَعَا الْمُسْلِمِينَ وَقَالَ فِيهَا: {قُلْ لِلْمُخَلَّفِينَ مِنَ الْأَعْرَابِ سَتُدْعَوْنَ إِلَى قَوْمٍ أُولِي بَأْسٍ شَدِيدٍ تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ} [سُورَةُ الْفَتْحِ: ١٦] بِخِلَافِ هَؤُلَاءِ الَّذِينَ دَعَاهُمْ إِلَيْهِمْ عَامَ الْحُدَيْبِيَةِ. وَالْفَرْقُ بَيْنَهُمَا مِنْ وَجْهَيْنِ: أَحَدُهُمَا: أَنَّ الَّذِينَ يُدْعَوْنَ إِلَى قِتَالِهِمْ فِي الْمُسْتَقْبَلِ أُولُو بَأْسٍ شَدِيدٍ بِخِلَافِ أَهْلِ مَكَّةَ وَغَيْرِهِمْ مِنَ الْعَرَبِ. وَالثَّانِي: أَنَّكُمْ تُقَاتِلُونَهُمْ، أَوْ يُسْلِمُونَ لَيْسَ لَكُمْ أَنْ تُصَالِحُوهُمْ وَلَا تُعَاهِدُوهُمْ بِدُونِ أَنْ يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ، كَمَا قَاتَلَ أَهْلَ مَكَّةَ وَغَيْرَهُمْ، وَالْقِتَالُ إِلَى أَنْ يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ. وَهَذَا يُبَيِّنُ أَنَّ هَؤُلَاءِ أُولِي الْبَأْسِ (٥) لَمْ يَكُونُوا مِمَّنْ يُعَاهِدُونَ بِلَا جِزْيَةٍ، فَإِنَّهُمْ يُقَاتَلُونَ أَوْ يُسْلِمُونَ وَمَنْ يُعَاهِدُ بِلَا جِزْيَةٍ لَهُ (٦) حَالٌ ثَالِثٌ: لَا يُقَاتَلُ فِيهَا وَلَا يُسْلِمُ، وَلَيْسُوا أَيْضًا مِنْ جِنْسِ الْعَرَبِ الَّذِينَ " (* قُوتِلُوا قَبْلَ ذَلِكَ.

(١) م: الْعُهُودِ (٢) س، ب: قِتَالِهِمْ وَإِسْلَامِهِمْ (٣) كَانَ: زِيَادَةٌ فِي (ب) (٤) م: أُولِي بِأْسٍ شَدِيدٍ. . (٥) ن، م، س: فَإِنَّهُ. (٦) لَهُ: سَاقِطَةٌ مِنْ (م) .