Chapter on Mentioning the Categories of the People of the Poll Tax; Jizyah
Tahdhīb al-Aḥkām|Volume 4|Book 1|Chapter 31
Tahdhīb al-Aḥkām
Volume 4, Book 1, Chapter 31
Chapter on Mentioning the Categories of the People of the Poll Tax; Jizyah
1 hadith · 1 commentary
مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ اَلْقَاسَانِيِّ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ اَلْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» سَأَلَ رَجُلٌ أَبِي عَنْ حُرُوبِ أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ وَ كَانَ اَلسَّائِلُ مِنْ مُحِبِّينَا فَقَالَ لَهُ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ» بَعَثَ اَللَّهُ مُحَمَّداً صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ بِخَمْسَةِ أَسْيَافٍ ثَلاَثَةٌ مِنْهَا شَاهِرَةٌ لاَ تُغْمَدُ إِلَى أَنْ» تَضَعَ اَلْحَرْبُ أَوْزٰارَهٰا« وَ لَنْ تَضَعَ اَلْحَرْبُ أَوْزَارَهَا حَتَّى تَطْلُعَ اَلشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا طَلَعَتِ اَلشَّمْسُ مِنْ مَغْرِبِهَا آمَنَ اَلنَّاسُ كُلُّهُمْ فِي ذَلِكَ اَلْيَوْمِ فَيَوْمَئِذٍ» لاٰ يَنْفَعُ نَفْساً إِيمٰانُهٰا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمٰانِهٰا خَيْراً« وَ سَيْفٌ مِنْهَا مَكْفُوفٌ وَ سَيْفٌ مِنْهَا مَغْمُودٌ سَلُّهُ إِلَى غَيْرِنَا وَ حُكْمُهُ إِلَيْنَا' فَأَمَّا اَلسُّيُوفُ اَلثَّلاَثَةُ اَلشَّاهِرَةُ فَسَيْفٌ عَلَى مُشْرِكِي اَلْعَرَبِ قَالَ اَللَّهُ تَعَالَى» فَاقْتُلُوا اَلْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاُحْصُرُوهُمْ وَاُقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تٰابُوا« يَعْنِي فَإِنْ آمَنُوا» وَأَقٰامُوا اَلصَّلاٰةَ وَ آتَوُا اَلزَّكٰاةَ فَإِخْوٰانُكُمْ فِي اَلدِّينِ« فَهَؤُلاَءِ لاَ يُقْبَلُ مِنْهُمْ إِلاَّ اَلْقَتْلُ أَوِ اَلدُّخُولُ فِي اَلْإِسْلاَمِ فَأَمْوَالُهُمْ وَذَرَارِيُّهُمْ تُسْبَى عَلَى مَا سَبَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ فَإِنَّهُ سَبَى وَ عَفَا وَ قَبِلَ اَلْفِدَاءَ وَ اَلسَّيْفُ اَلثَّانِي عَلَى أَهْلِ اَلذِّمَّةِ قَالَ اَللَّهُ تَعَالَى» وَقُولُوا لِلنّٰاسِ حُسْناً« نَزَلَتْ فِي أَهْلِ اَلذِّمَّةِ ثُمَّ نَسَخَهَا قَوْلُهُ تَعَالَى» قٰاتِلُوا اَلَّذِينَ لاٰ يُؤْمِنُونَ بِاللّٰهِ وَ لاٰ بِالْيَوْمِ اَلْآخِرِ وَ لاٰ يُحَرِّمُونَ مٰا حَرَّمَ اللهَُ وَ رَسُولُهُ وَ لاٰ يَدِينُونَ دِينَ اَلْحَقِّ مِنَ اَلَّذِينَ أُوتُوا اَلْكِتٰابَ حَتّٰى يُعْطُوا اَلْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صٰاغِرُونَ« فَمَنْ كَانَ مِنْهُمْ فِي دَارِ اَلْإِسْلاَمِ فَلَمْ يُقْبَلْ مِنْهُ إِلاَّ اَلْجِزْيَةُ أَوِ اَلْقَتْلُ وَ مَا لُهُمْ فَيْءٌ وَذَرَارِيُّهُمْ سَبْيٌ فَإِذَا قَبِلُوا اَلْجِزْيَةَ حَرُمَ عَلَيْنَا سَبْيُهُمْ وَ أَمْوَالُهُمْ وَ حَلَّتْ لَنَا مُنَاكَحَتُهُمْ وَ مَنْ كَانَ مِنْهُمْ فِي دَارِ اَلْحَرْبِ حَلَّ لَنَا سَبْيُهُمْ وَ لَمْ تَحِلَّ لَنَا مُنَاكَحَتُهُمْ وَ لاَ يُقْبَلُ مِنْهُمْ إِلاَّ اَلْجِزْيَةُ أَوِ اَلْقَتْلُ وَ اَلسَّيْفُ اَلثَّالِثُ سَيْفٌ عَلَى مُشْرِكِي اَلْعَجَمِ يَعْنِي اَلتُّرْكَ وَاَلْخَزَرَ وَاَلدَّيْلَمَ قَالَ اَللَّهُ تَعَالَى فِي أَوَّلِ اَلسُّورَةِ اَلَّتِي يَذْكُرُ فِيهَا اَلَّذِينَ كَفَرُوا فَقَصَّ قِصَّتَهُمْ قَالَ» فَضَرْبَ اَلرِّقٰابِ حَتّٰى إِذٰا أَثْخَنْتُمُوهُمْ فَشُدُّوا اَلْوَثٰاقَ فَإِمّٰا مَنًّا بَعْدُ« يَعْنِي اَلسَّبْيَ» وَ إِمّٰا فِدٰاءً« يَعْنِي اَلْمُفَادَاةَ بَيْنَهُمْ وَ بَيْنَ أَهْلِ اَلْإِسْلاَمِ فَهَؤُلاَءِ لَنْ يُقْبَلَ مِنْهُمْ إِلاَّ اَلْقَتْلُ أَوِ اَلدُّخُولُ فِي اَلْإِسْلاَمِ وَ لاَ تَحِلُّ لَنَا مُنَاكَحَتُهُمْ مَا دَامُوا فِي دَارِ اَلْحَرْبِ وَ أَمَّا اَلسَّيْفُ اَلْمَكْفُوفُ فَسَيْفُ أَهْلِ اَلْبَغْيِ وَ اَلتَّأْوِيلِ قَالَ اَللَّهُ تَعَالَى »وَ إِنْ طٰائِفَتٰانِ مِنَ اَلْمُؤْمِنِينَ اِقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمٰا« اَلْآيَةَ إِلَى قَوْلِهِ »حَتّٰى تَفِيءَ إِلىٰ أَمْرِ اللهَِ« فَلَمَّا نَزَلَتْ هَذِهِ اَلْآيَةُ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ» إِنَّ مِنْكُمْ مَنْ يُقَاتِلُ بَعْدِي عَلَى اَلتَّأْوِيلِ كَمَا قَاتَلْتُ عَلَى اَلتَّنْزِيلِ« فَسُئِلَ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ مَنْ هُوَ فَقَالَ» هُوَ خَاصِفُ اَلنَّعْلِ« يَعْنِي أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ وَ قَالَ عَمَّارُ بْنُ يَاسِرٍ ره قَاتَلْتُ بِهَذِهِ اَلرَّايَةِ مَعَ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ ثَلاَثاً فَهَذِهِ اَلرَّابِعَةُ وَ اَللَّهِ لَوْ ضَرَبُونَا حَتَّى يَبْلُغُوا بِنَا اَلسَّعَفَاتِ مِنْ هَجَرَ لَعَلِمْنَا أَنَّنَا عَلَى اَلْحَقِّ وَ أَنَّهُمْ عَلَى اَلْبَاطِلِ وَ كَانَتِ اَلسِّيرَةُ فِيهِمْ مِنْ أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ مَا كَانَ مِنْ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ فِي أَهْلِ مَكَّةَ يَوْمَ فَتْحِ مَكَّةَ فَإِنَّهُ لَمْ يَسْبِ لَهُمْ ذُرِّيَّةً وَ قَالَ» مَنْ أَغْلَقَ بَابَهُ أَوْ أَلْقَى سِلاَحَهُ أَوْ دَخَلَ دَارَ أَبِي سُفْيَانَ لع فَهُوَ آمِنٌ« وَ كَذَلِكَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فِيهِمْ» لاَ تَسْبُوا لَهُمْ ذُرِّيَّةً وَ لاَ تُتِمُّوا عَلَى جَرِيحٍ وَ لاَ تَتْبَعُوا مُدْبِراً وَ مَنْ أَغْلَقَ بَابَهُ أَوْ أَلْقَى سِلاَحَهُ فَهُوَ آمِنٌ« وَأَمَّا اَلسَّيْفُ اَلْمَغْمُودُ فَالسَّيْفُ اَلَّذِي يُقَامُ بِهِ اَلْقِصَاصُ قَالَ اَللَّهُ تَعَالَى» اَلنَّفْسَ بِالنَّفْسِ« اَلْآيَةَ فَسَلُّهُ إِلَى أَوْلِيَاءِ اَلْمَقْتُولِ وَ حُكْمُهُ إِلَيْنَا فَهَذِهِ اَلسُّيُوفُ اَلَّتِي بَعَثَ اَللَّهُ بِهَا إِلَى نَبِيِّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ فَمَنْ جَحَدَهَا أَوْ جَحَدَ وَاحِداً مِنْهَا أَوْ شَيْئاً مِنْ سِيَرِهَا وَأَحْكَامِهَا فَقَدْ كَفَرَ بِمَا أَنْزَلَ اَللَّهُ عَلَى مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ««.
Muhammad ibn al-Hasan al-Saffar, from Ali ibn Muhammad al-Qasani, from al-Qasim ibn Muhammad, from Sulayman ibn Dawud al-Minqari, from Hafs ibn Ghiyath, from Abu Abdillah عليه السلام, peace be upon him, who said:
Imam al-Sadiq عليه السلام said: "A man asked my father (Imam al-Baqir عليه السلام about ‘the wars of the Commander of the Believers عليه السلام, peace be upon him, and the questioner was from among those who loved us (muhib).’ So Abu Ja’far عليه السلام, peace be upon him, said to him: “Allah سبحانه وتعالى sent Muhammad صلى الله عليه وعلى آله وسلم, Allah's سبحانه وتعالى blessings be upon him and his family, with five swords. Three of them are drawn, not to be sheathed until ‘war lays down its burdens,’ (Surah Muhammad 47:4) and war will never lay down its burdens until the sun rises from its place of setting. When the sun rises from its place of setting, all people will believe on that day, and on that day ‘no soul will benefit from its faith if it had not believed before, or had earned good through its faith.’ (Surah Al-An'am 6:158) And one of them is a restrained sword, and one of them is a sheathed sword; drawing it belongs to other than us, and its judgement belongs to us. As for the three drawn swords; One sword is against the polytheists of the Arabs. Allah سبحانه وتعالى, Exalted is He سبحانه وتعالى, said: ‘(But once the Sacred Months have passed), kill the polytheists (who violated their treaties) wherever you find them, capture them, besiege them, and lie in wait for them on every way. But if they repent, (meaning if the polytheists believe) perform prayers, and pay alms-tax, then set them free. Indeed, Allah سبحانه وتعالى is All-Forgiving, Most Merciful.’ (Surah At-Tawbah 9:5) From these (polytheists), nothing is accepted except being killed or entering into Islam. Their wealth and their offspring are taken captive according to what the Messenger of Allah سبحانه وتعالى, Allah's سبحانه وتعالى blessings be upon him and his family, took captive, for the Prophet صلى الله عليه وعلى آله وسلم took captives, pardoned, and accepted ransom. And the second sword is against the people of dhimmah (protected non-Muslim residents). Allah سبحانه وتعالى, Exalted is He سبحانه وتعالى, said: ‘And speak good to people.’ (Surah Al-Baqarah 2:83) It was revealed concerning the people of dhimmah, then the saying of Allah سبحانه وتعالى, Exalted is He سبحانه وتعالى, abrogated it: ‘Fight those who do not believe in Allah سبحانه وتعالى and the Last Day, nor comply with what Allah سبحانه وتعالى and His Messenger صلى الله عليه وعلى آله وسلم have forbidden, nor embrace the religion of truth from among those who were given the Scripture, until they pay the tax, willingly submitting, fully humbled.’ (Surah At-Tawbah 9:29) So whoever among them (people of dhimmah) is in the abode of Islam, nothing is accepted from him except the jizyah or being killed, and their wealth is ‘fay’, and their offspring are captives. Then when they accept the jizyah, taking them captive and their wealth becomes forbidden to us (muslims), and marrying their women becomes lawful for us. And whoever among them (people of dhimmah) is in the abode of war, taking them captive becomes lawful for us, but marrying their women does not become lawful for us, and nothing is accepted from them except the jizyah or being killed. And the third sword is a sword against the polytheists of the non-Arabs, meaning the Turks, the Khazars, and the Daylam. Allah سبحانه وتعالى, Exalted is He سبحانه وتعالى, said at the beginning of the surah in which Allah سبحانه وتعالى mentions those who disbelieved, and He سبحانه وتعالى narrated their story. Allah سبحانه وتعالى had said, ‘(So when you meet the disbelievers in battle), strike their necks until you have thoroughly subdued them, then bind them firmly (captives). Later (free them either as) an act of grace or by ransom until the war comes to an end.’ meaning mutual ransom between them (polytheists of the non-Arabs) and the people of Islam. (Surah Muhammad 47:4) From these (polytheists of the non-Arabs), nothing will ever be accepted except being killed or entering into Islam, and marrying their women is not lawful for us as long as they are in the abode of war. As for the restrained sword, it is the sword of the people of rebellion and interpretation. Allah سبحانه وتعالى, Exalted is He سبحانه وتعالى, said, ‘And if two groups of believers fight each other, then make peace between them. But if one of them transgresses against the other, then fight against the transgressing group until they submit to the rule of Allah سبحانه وتعالى.’ (Surah Al-Hujurat 49:9) When this verse was revealed, the Messenger of Allah سبحانه وتعالى, Allah's سبحانه وتعالى blessings be upon him and his family, said, "Indeed, among you is one who will fight after me upon interpretation, just as I fought upon revelation." The Prophet صلى الله عليه وعلى آله وسلم, Allah's سبحانه وتعالى blessings be upon him and his family, was asked: “Who is he?” (meaning who will fight upon interpretation) Prophet صلى الله عليه وعلى آله وسلم said, "He is the mender of the sandal," meaning the Commander of the Believers عليه السلام, peace be upon him. And Ammar ibn Yasir, may Allah سبحانه وتعالى have mercy on him, said: “I fought with this banner alongside the Messenger of Allah سبحانه وتعالى, Allah's سبحانه وتعالى blessings be upon him and his family, three times, and this is the fourth. By Allah سبحانه وتعالى, if they struck us until they drove us to the palm-branches of Hajar, we would know that we are upon the truth and that they are upon falsehood. And the conduct among them from the Commander of the Believers عليه السلام, peace be upon him, was like what was from the Messenger of Allah سبحانه وتعالى, Allah's سبحانه وتعالى blessings be upon him and his family, regarding the people of Makkah on the day of the conquest of Makkah, for he (Imam Ali عليه السلام) did not take their offspring captive, and he (Imam Ali عليه السلام) said, ‘Whoever closes his door, or lays down his weapon, or enters the house of Abu Sufyan, may Allah سبحانه وتعالى curse him, is safe.’ Likewise, the Commander of the Believers عليه السلام, peace be upon him, said regarding them, ‘Do not take their offspring captive, do not finish off a wounded person, do not pursue one who turns away, and whoever closes his door or lays down his weapon is safe.’" As for the sheathed sword, it is the sword by which retaliation is carried out. Allah سبحانه وتعالى, Exalted is He سبحانه وتعالى, said, ‘A life for a life,’ the verse (Surah Al-Ma'idah 5:45). Its drawing belongs to the guardians of the murdered one, and its judgement belongs to us (the Imams عليه السلام). These are the swords with which Allah سبحانه وتعالى sent His Prophet صلى الله عليه وعلى آله وسلم, Allah's سبحانه وتعالى blessings be upon him and his family. Whoever denies them, or denies one of them, or anything of their practices and rulings, has disbelieved in what Allah سبحانه وتعالى sent down upon Muhammad صلى الله عليه وعلى آله وسلم, Allah's سبحانه وتعالى blessings be upon him and his family."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 4, p. 145
- Ṣaḥīḥ al-Tahdhīb
Commentary #1