Mataki na 5.

Article 5.

Dukkan 'yan ƙasar Musulunci suna more haƙƙoƙi da wajibai na Shari'a.

All citizens of the Islamic State enjoy the Shari’ah rights and duties.

Mataki na 6.

Article 6.

Gwamnati ba ta da izinin nuna wariya ko kaɗan tsakanin mutane ta fuskar mulki, shari'a, tafiyar da al'amura ko makamantansu. Akasin haka, ya kamata a bi kowane mutum daidai da sauran mutane, ba tare da la'akari da launin fata, addini, launin fata ko wani abu ba.

The State is forbidden to discriminate at all between the individuals in terms of ruling, judiciary and management of affairs or their like. Rather, every individual should be treated equally regardless of race, Deen, colour or anything else.

Waɗannan Mahimman Bayanai guda biyu an tsara su ne domin bayyana dokokin da suka shafi waɗanda ke riƙe da zama ɗan ƙasar Musulunci, ko sun kasance Musulmi ko mutanen Zimma (’yan ƙasa marasa Musulunci a cikin Daular Musulunci). Dangane da Musulmi kuwa, wannan yana faruwa ne saboda Manzon Allah ﷺ ya hana Musulman da ke zaune a wajen Daular Musulunci, waɗanda ba su riƙe zama ɗan ƙasar Musulunci ba, haƙƙoƙin da ’yan Daular ke morewa. Daga Sulaiman ɗan Buraida, daga mahaifinsa, ya ce:

These two Articles have been drafted in order to explain the rules pertaining to those who carry the Islamic citizenship irrespective of whether they were Muslims or the people of Dhimmah (non-Muslim citizen of the Islamic State). As for the Muslims, this is due to the fact that the Messenger (pbuh) has denied the Muslims who live outside the Islamic State and who do not hold the Islamic citizenship from the rights enjoyed by the State’s subjects. On the authority of Sulayman Ibn Buraydah on that of his father who said:

. إِذَا أَمَّرَ أَمِيرًا عَلَى جَيْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ فِي خَاصَّتِهِ كَانَ رَسُولُ اللَّهِ « بِتَ قْوَى اللَّهِ وَمَنْ مَعَهُ مِنْ الْمُسْلِمِينَ خَيْ رًا، ثُمَّ قَالَ: اغْزُوا بِاسْمِ اللَّهِ فِي سَبِيلِ اللَّهِ، قَاتِلُوا مَنْ كَفَرَ بِاللَّهِ، اغْ زوا وَلا تَ غُلُّوا وَلا تَ غْدِرُوا وَلا تَمْثُ لُوا وَلا تَ قْتُ لُوا وَلِيدًا، وَإِذَا لَقِيتَ عَدُوَّكَ مِنْ الْمُشْرِكِينَ فَادْعُهُمْ إِلَى ثَلاثِ خِصَالٍ أَوْ خِلالٍ، فَأَي تَُّ هُنَّ مَا أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِ لَى الإِسْلاَمِ، فَإِنْ أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُ مْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَب وَْا أَنْ يَ تَحَوَّلُوا مِنْ هَا فَأَخْبِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللَّهِ الَّذِي يَجْرِي عَلَى الْمُؤْمِنِينَ، وَلا » يَكُونُ لَهُمْ فِي الْغَنِيمَةِ وَالْفَيْءِ شَيْءٌ إِلاَّ أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ .

. إِذَا أَمَّرَ أَمِيرًا عَلَى جَيْشٍ أَوْ سَرِيَّةٍ أَوْصَاهُ فِي خَاصَّتِهِ كَانَ رَسُولُ اللَّهِ « بِتَ قْوَى اللَّهِ وَمَنْ مَعَهُ مِنْ الْمُسْلِمِينَ خَيْ رًا، ثُمَّ قَالَ: اغْزُوا بِاسْمِ اللَّهِ فِي سَبِيلِ اللَّهِ، قَاتِلُوا مَنْ كَفَرَ بِاللَّهِ، اغْ زوا وَلا تَ غُلُّوا وَلا تَ غْدِرُوا وَلا تَمْثُ لُوا وَلا تَ قْتُ لُوا وَلِيدًا، وَإِذَا لَقِيتَ عَدُوَّكَ مِنْ الْمُشْرِكِينَ فَادْعُهُمْ إِلَى ثَلاثِ خِصَالٍ أَوْ خِلالٍ، فَأَي تَُّ هُنَّ مَا أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِ لَى الإِسْلاَمِ، فَإِنْ أَجَابُوكَ فَاقْ بَلْ مِنْ هُمْ وَكُفَّ عَنْ هُمْ، ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ فَ عَلُوا ذَلِكَ فَ لَهُ مْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ، فَإِنْ أَب وَْا أَنْ يَ تَحَوَّلُوا مِنْ هَا فَأَخْبِرْهُمْ أَن هَُّمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِي عَلَيْهِمْ حُكْمُ اللَّهِ الَّذِي يَجْرِي عَلَى الْمُؤْمِنِينَ، وَلا » يَكُونُ لَهُمْ فِي الْغَنِيمَةِ وَالْفَيْءِ شَيْءٌ إِلاَّ أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ .

"Lokacin da Manzon Allah ﷺ ya nada duk wanda ya zama shugaban runduna ko wata karamar tawaga, yakan yi masa wasiyya ta musamman da ya ji tsoron Allah, kuma ya kyautata wa Musulmin da ke tare da shi. Yakan ce: Ku yi yaƙi da sunan Allah da kuma a hanyar Allah. Ku yaƙi waɗanda suka kafirta da Allah. Ku yi yaƙin jihadi, kada ku yi satar ganima; kada ku karya alkawari; kada ku yi wa gawawwaki nakasa; kada ku kashe yara. Idan kuka haɗu da abokan gābanku waɗanda suke masu bautar gumaka, ku kira su zuwa ga zaɓuɓɓuka uku. Idan sun amsa ɗaya daga cikinsu, ku ma ku karɓa, ku kuma kame kanku daga cutar da su. Ku kira su zuwa Musulunci; idan sun amsa muku, ku karɓe su, ku daina yaƙi da su. Sannan ku kira su su yi hijira daga ƙasashensu zuwa ƙasar Muhājirai, ku sanar da su cewa, idan suka yi haka, za su sami dukkan haƙƙoƙi da wajibai na Muhājirai. Idan suka ƙi yin hijira, ku faɗa musu cewa za su kasance a matsayin Musulmin Bedouin, kuma za a yi musu dokokin Allah kamar sauran Musulmi, amma ba za su sami wani rabo daga ganimar yaƙi ko Fai'i ba sai dai idan sun yi yaƙi tare da Musulmi (a kan kafirai)." (Muslim ne ya ruwaito shi). Wannan ruwaya tana nuna a fili cewa wanda bai yi hijira zuwa Dār al-Islām ba, ba zai ji daɗin ɗaya daga cikin haƙƙoƙin ɗan ƙasa ba, koda kuwa Musulmi ne. Manzon Allah ﷺ ya kira su su shiga ƙarƙashin ikon Musulunci domin su ji daɗin abin da Musulmi ke jin daɗinsa, kuma su ɗauki wajibai da Musulmi ke ɗauka; ya ce:

“When the Messenger of Allah (pbuh) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Emigrants and inform them that, if they do so, they shall have all the privileges and obligations of the Emigrants. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers).” (Recorded by Muslim). This narration indicates clearly that the one who does not migrate to Dar Al-Islam will not enjoy any of the rights of citizenship even if he were a Muslim. The Messenger of Allah (pbuh) invited them to come under the authority of Islam so that they may enjoy what the Muslims enjoyed and undertake the obligations which the Muslims undertook; he said:

. ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ « » فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

. ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ، وَأَخْبِرْهُمْ أَن هَُّمْ إِنْ « » فَ عَلُوا ذَلِكَ فَ لَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ .

"Sa'an nan ka gayyace su su yi hijira daga ƙasashensu zuwa ƙasar Muhajirai, ka sanar da su cewa, idan suka yi haka, za su sami dukkan gatan da wajibai na Muhajirai." Wannan magana ta tanadi cewa hijira wajibi ce domin su samu abin da muke da shi, kuma wajibanci namu ya rataya a kansu, wato su shiga ƙarƙashin dokoki. Fahimtar wannan riwayar ita ce, idan ba su ƙaura ba, ba za su samu abin da Muhajirai suka samu ba, wato abin da suke da shi a cikin Dar Al-Islam. Don haka waɗannan riwayoyi suna bayyana bambancin dokoki tsakanin wanda ya ƙaura zuwa gidan Muhajirai da wanda bai ƙaura ba. Gidan Muhajirai shi ne Dar Al-Islam, kuma duk abin da ya wuce haka gidan kafirci ne (Dar Al-Kufr). Zaman mutum a Dar Al-Islam ko a Dar Al-Kufr ana kiransa zama ɗan ƙasa. Saboda haka, zaman ɗan ƙasa na mutum yana nufin gidan da ya zaɓa ya zauna a cikinsa: shin Dar Al-Islam ne ko Dar Al-Kufr? Idan Dar Al-Islam ne, to dokokin Dar Al-Islam za su yi aiki a kansa, kuma a wannan yanayin mutum zai zama mai ɗan ƙasa ta Musulunci. Idan kuwa Dar Al-Kufr ne, to dokokin Dar Al-Kufr za su yi aiki a kansa, kuma mutumin da yake zaune a can ba za a ɗauke shi a matsayin mai ɗan ƙasa ta Musulunci ba.

“Then invite them to migrate from their lands to the land of Emigrants (Muhajirin) and inform them that, if they do so, they shall have all the privileges and obligations of the Emigrants”. This text stipulates that migration is required for them to have what we have and for our obligations to be upon them, in other words, for them to fall under the laws. The understanding of the narration is that if they did not move they would not have what the emigrants had, in other words, what they had in the abode of Islam (Dar Al-Islam), so this narrations explain the difference in the laws between the one who moves to the abode of the emigrants and the one who doesn’t, and the abode of the emigrants was the abode of Islam with anything else being the abode of disbelief (Dar Al-Kufr). The individual’s residence in Dar Al-Islam or in Dar Al-Kufr is referred to as citizenship. Hence, a person’s citizenship means the abode which he chooses as his residence; is it Dar Al-Islam or Dar Al-Kufr? If it were Dar Al-Islam, then the rules of Dar Al-Islam would apply to it, and in this case a person would be a holder of an Islamic citizenship. If it were Dar Al-Kufr, the rules of Dar Al-Kufr would apply to it, and the person living there would not be considered as a holder of an Islamic citizenship.

Dokokin sun shafi Dhimmi da ke zaune a cikin Dar Al-Islam, don haka ana ba shi haƙƙin zama, kuma yana riƙe da zama ɗan ƙasa. Dhimmi shi ne wanda ya karɓi duk wani addini banda Musulunci, ya zama ɗan ƙasa na Daular Musulunci yayin da yake ci gaba da bin addinin sa wanda ba Musulunci ba. Kalmar Dhimmi an samo ta ne daga kalmar Dhimmah, wacce ke nufin alkawari. Saboda haka, Dhimmi su ne waɗanda muke ba alkawari cewa za mu yi musu mu'amala bisa ga sharuɗɗan zaman lafiyar da muka yi da su, mu ci gaba da mu'amala da su, kuma mu tafiyar da al'amuransu bisa ga dokokin Musulunci.

The laws encompass the Dhimmi who lives in Dar Al-Islam, so they are given the rights of residency and carry the citizenship. The Dhimmi is the one who embraces any Deen other than Islam and becomes a citizen of the Islamic State while remaining upon his faith which is other than Islam. The word Dhimmi is derived from the word Dhimmah, meaning the oath. Hence, the Dhimmi are those to whom we give an oath to treat according to the terms of peace we made with them and to proceed in interaction with them and in managing their affairs according to the rules of Islam.

Musulunci ya zo da dokoki da yawa game da mutanen Zimma, inda ya tabbatar musu da haƙƙoƙin zama ɗan ƙasa, kuma ya ɗora musu wajibanci nasa. Musulunci ya kuma bayyana cewa ahlin zimma suna jin daɗin adalci irin wanda mu muke jin daɗinsa, kuma cewa ya kamata su bi dokoki iri ɗaya da muke bi. Dangane da abin da suke morewa ta fuskar adalci da gaskiya, wannan yana samuwa ne daga umarni gabaɗaya da ke cikin faɗin Allah (SWT):

Islam has come with several rules pertaining to the people of Dhimmah, in which it guaranteed the rights of citizenship for them and imposed upon them its duties. Islam also outlined that the Dhimmi enjoy the same justice we enjoy and that they should abide by the same rules that we abide by. As for that which they enjoy in terms of justice and fairness, this is derived from the general command reflected in Allah (swt) saying:

"Lokacin da kuke yin hukunci tsakanin mutane, ku yi hukunci da adalci." (TMQ 4:58) Kuma a cikin faɗinSa (SWT): "Ya ku waɗanda suka yi imani, kada ƙiyayyar wasu mutane ta hana ku yin adalci. Ku yi adalci; wannan ya fi kusa da taƙawa." (TMQ 5:8) Haka kuma yana bayyana a faɗin Allah (SWT) game da yin hukunci tsakanin Ahlul-kitab.

“When you judge between people to judge with justice.” (TMQ 4:58) and in His (swt) saying: “O you who have believed, do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” (TMQ 5:8) and it is also reflected in Allah (swt) saying regarding the judgement between the people of the book.

"Kuma idan ka yi hukunci, to ka yi hukunci a tsakaninsu da adalci." (TMQ 5:42).

“And if you judge, judge between them with justice.” (TMQ 5:42).

As for abiding by that which we abide by in terms of justice, this is derived from the actions and sayings of the Messenger of Allah (pbuh) (swt). He (pbuh) used to exact the same punishment upon the disbelievers and the Muslims. The Messenger of Allah (pbuh) punished a Jew by killing him for killing a woman, as has been recorded in Al-Bukhari from Anas Bin Malik who said: خَرَجَتْ جَارِيَةٌ عَلَيْ هَا أَوْضَاحٌ بِالْمَدِينَةِ قَالَ فَ رَمَاهَا يَ هُودِ ي بِحَجَرٍ قَالَ فَجِيءَ « فُلاَنٌ قَ تَ لَكِ فَ رَفَ عَتْ رَأْسَهَا وَبِهَا رَمَقٌ فَ قَالَ لَهَا رَسُولُ اللَّهِ بِهَا إِلَى النَّبِيِّ فَأَعَادَ عَلَيْ هَا قَالَ فُلاَنٌ قَ تَ لَكِ فَ رَفَ عَتْ رَأْسَهَا فَ قَالَ لَهَا فِي الثَّالِثَةِ فُلاَنٌ قَ تَ لَكِ » فَ قَتَ لَهُ بَ يْنَ الْحَجَرَيْنِ فَخَفَضَتْ رَأْسَهَا فَدَعَا بِهِ رَسُولُ اللَّهِ .

As for abiding by that which we abide by in terms of justice, this is derived from the actions and sayings of the Messenger of Allah (pbuh) (swt). He (pbuh) used to exact the same punishment upon the disbelievers and the Muslims. The Messenger of Allah (pbuh) punished a Jew by killing him for killing a woman, as has been recorded in Al-Bukhari from Anas Bin Malik who said: خَرَجَتْ جَارِيَةٌ عَلَيْ هَا أَوْضَاحٌ بِالْمَدِينَةِ قَالَ فَ رَمَاهَا يَ هُودِ ي بِحَجَرٍ قَالَ فَجِيءَ « فُلاَنٌ قَ تَ لَكِ فَ رَفَ عَتْ رَأْسَهَا وَبِهَا رَمَقٌ فَ قَالَ لَهَا رَسُولُ اللَّهِ بِهَا إِلَى النَّبِيِّ فَأَعَادَ عَلَيْ هَا قَالَ فُلاَنٌ قَ تَ لَكِ فَ رَفَ عَتْ رَأْسَهَا فَ قَالَ لَهَا فِي الثَّالِثَةِ فُلاَنٌ قَ تَ لَكِ » فَ قَتَ لَهُ بَ يْنَ الْحَجَرَيْنِ فَخَفَضَتْ رَأْسَهَا فَدَعَا بِهِ رَسُولُ اللَّهِ .

Wata yarinya sanye da kayan ado ta fita a Madina. Wani ya jefe ta da dutse. An kawo ta wurin Annabi ﷺ tana raye. Manzon Allah ﷺ ya tambaye ta, "Shin fulani ne ya buge ka?" Sai ta ɗaga kai, tana musantawa. Ya sake tambayarta karo na biyu, yana cewa, "Shin fulani ne ya buge ka?" Sai ta ɗaga kai, tana musantawa. Ya ce karo na uku, "Shin fulani ne ya buge ka?" Sai ta sunkuyar da kai, tana amincewa. Sai Manzon Allah ﷺ ya aika a kira mai kisan, ya kashe shi tsakanin duwatsu biyu.

“A girl wearing ornaments, went out at Medina. Somebody struck her with a stone. She was brought to the Prophet (pbuh) while she was still alive. Allah's Prophet (pbuh) asked her, "Did such-and-such a person strike you?" She raised her head, denying that. He asked her a second time, saying, "Did so-and-so strike you?" She raised her head, denying that. He said for the third time, "Did so-and-so strike you?" She lowered her head, agreeing. Allah's Apostle then sent for the killer and killed him between two stones.”.

. بِيَ هُودِيٍّ وَيَ هُودِيَّةٍ قَدْ أَحْدَثَا جَمِيعًا فَ قَالَ لَهُمْ مَا أُتِيَ رَسُولُ اللَّهِ « تَجِدُونَ فِي كِتَابِكُمْ قَالُوا إِنَّ أَحْبَارَنَا أَحْدَثُوا تَحْمِيمَ الْوَجْهِ وَالتَّجْبِيهَ قَالَ عَبْدُ اللَّهِ بْنُ سَلاَمٍ ادْعُهُمْ يَا رَسُولَ الل هِ بِالتَّ وْرَاةِ فَأُتِيَ بِهَا فَ وَضَعَ أَحَدُهُمْ يَدَهُ عَلَى آيَةِ الرَّجْمِ وَجَعَلَ يَ قْرَأُ مَا قَ بْ لَهَا وَمَا بَ عْدَهَا فَ قَالَ لَهُ ابْنُ سَلاَمٍ ارْفَعْ يَدَكَ فَإِذَا آيَةُ الرَّجْمِ تَحْتَ يَدِهِ فَأَمَ رَ » فَ رُجِمَا بِهِمَا رَسُولُ اللَّهِ.

. بِيَ هُودِيٍّ وَيَ هُودِيَّةٍ قَدْ أَحْدَثَا جَمِيعًا فَ قَالَ لَهُمْ مَا أُتِيَ رَسُولُ اللَّهِ « تَجِدُونَ فِي كِتَابِكُمْ قَالُوا إِنَّ أَحْبَارَنَا أَحْدَثُوا تَحْمِيمَ الْوَجْهِ وَالتَّجْبِيهَ قَالَ عَبْدُ اللَّهِ بْنُ سَلاَمٍ ادْعُهُمْ يَا رَسُولَ الل هِ بِالتَّ وْرَاةِ فَأُتِيَ بِهَا فَ وَضَعَ أَحَدُهُمْ يَدَهُ عَلَى آيَةِ الرَّجْمِ وَجَعَلَ يَ قْرَأُ مَا قَ بْ لَهَا وَمَا بَ عْدَهَا فَ قَالَ لَهُ ابْنُ سَلاَمٍ ارْفَعْ يَدَكَ فَإِذَا آيَةُ الرَّجْمِ تَحْتَ يَدِهِ فَأَمَ رَ » فَ رُجِمَا بِهِمَا رَسُولُ اللَّهِ.

"Wasu Bayahude namiji da mace an kawo su wurin Manzon Allah bisa zargin aikata zina. Annabi ﷺ ya tambaye su, "Menene hukuncin wannan laifi a cikin Littafinku (Attaura)?" Suka amsa, "Malamanmu sun kirkiro hukuncin shafa fuskoki da gawayi da Tajbiya." Abdullahi bn Salam ya ce, "Ya Annabin Allah ﷺ, ka umarce su su kawo Attaura." An kawo Attaura, sai daya daga cikin Yahudawan ya sanya hannunsa a kan ayar Rajam (jifa har mutuwa) ya fara karatun abin da ke gabanta da abin da ke bayanta. A nan ne Ibn Salam ya ce wa Bayahuden, "Ka dauke hannunka." Sai ga shi, ayar Rajam tana karkashin hannunsa. Sai Manzon Allah ﷺ ya umarta a jefe mutanen biyu har su mutu." "Ya zama wajibi a kanmu mu ba al'ummar Zimma kariyar da aka ba Musulmi, saboda maganar Manzon Allah ﷺ (SWT)."

“A Jew and a Jewess were brought to Allah's Apostle on a charge of committing an illegal sexual intercourse. The Prophet (pbuh) asked them. "What is the legal punishment (for this sin) in your Book (Torah)?" They replied, "Our priests have innovated the punishment of blackening the faces with charcoal and Tajbiya." `Abdullah bin Salam said, "O Allah's Prophet (pbuh) , tell them to bring the Torah." The Torah was brought, and then one of the Jews put his hand over the Divine Verse of the Rajam (stoning to death) and started reading what preceded and what followed it. On that, Ibn Salam said to the Jew, "Lift up your hand." Behold! The Divine Verse of the Rajam was under his hand. So Allah's Prophet (pbuh) ordered that the two (sinners) be stoned to death .” It is a duty upon us to give the people of the Dhimmah the protection given to the Muslims, due to words of the Messenger of Allah (pbuh) (swt),.

. أَلا مَنْ قَ تَلَ نَ فْسًا مُعَاهِدًا لَهُ ذِمَّةُ اللَّهِ وَذِمَّةُ رَسُولِهِ فَ قَدْ أَخْفَرَ بِذِمَّةِ اللَّهِ، فَلا « » ي رَُحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ سَبْعِينَ خَرِيفًا .

. أَلا مَنْ قَ تَلَ نَ فْسًا مُعَاهِدًا لَهُ ذِمَّةُ اللَّهِ وَذِمَّةُ رَسُولِهِ فَ قَدْ أَخْفَرَ بِذِمَّةِ اللَّهِ، فَلا « » ي رَُحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ سَبْعِينَ خَرِيفًا .

"Lalle, duk wanda ya kashe wanda aka bai alkawarin kariya (Mu'ahid) wanda yake da alkawari daga Allah da alkawari daga Manzonsa ﷺ, to ya karya alkawarin Allah da alkawarin Manzonsa, don haka ba zai shaki kamshin Aljannah ba; ko da yake ana iya jin kamshinta daga nisan kaka saba'in." Al-Tirmidhi ne ya ruwaito shi, kuma ya ce hasan sahihi ne. Al-Bukhari kuma ya ruwaito shi da waɗannan kalmomi.

“Indeed, whoever kills a person who is granted the pledge of protection (Mu'ahid) that has a covenant from Allah and a covenant from His Messenger (saw), then he has violated the covenant with Allah and the covenant of His Messenger, so he shall not smell the fragrance of Paradise; even though its fragrance can be sensed from the distance of seventy autumns.”, transmitted by Al-Tirmidhi who said it is Hasan Sahih. And Al-Bukhari transmitted it with the words.

. مَنْ قَ تَلَ مُعَاهَدًا لَمْ يَرِحْ رَائِحَةَ الْجَنَّةِ وَإِنَّ رِيحَهَا تُوجَدُ مِنْ مَسِيرَةِ أَرْبَعِينَ « » عَامًا .

. مَنْ قَ تَلَ مُعَاهَدًا لَمْ يَرِحْ رَائِحَةَ الْجَنَّةِ وَإِنَّ رِيحَهَا تُوجَدُ مِنْ مَسِيرَةِ أَرْبَعِينَ « » عَامًا .

Duk wanda ya kashe Mu'ahid (mutumin da Musulmai suka ba alkawarin kariya) ba zai shaki ƙamshin Aljanna ba, duk da cewa ana iya jin ƙamshinta daga nisan shekaru arba'in (na tafiya).

“Whoever killed a Mu'ahid (a person who is granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling).”.

Mutanen Dhimmah suna da irin haƙƙoƙin da Musulmai ke da su ta fuskar gudanar da al'amuransu da tabbatar da rayuwarsu. An rawaito daga Abu Musa Al-Ash'ari cewa Manzon Allah ﷺ ya ce:

The people of Dhimmah enjoy the same rights as those enjoyed by Muslims in terms of managing their affairs and securing their living. It is narrated on the authority of Abu Musa Al-Ash’ari that the Messenger of Allah (pbuh) said:

«Ku ciyar da mai yunwa, ku ziyarci mara lafiya, kuma ku 'yantar da wanda yake a kurkuku (ta hanyar biyan fansarsa).» Al-Bukhari ne ya ruwaito shi daga Abu Musa. Abu 'Ubaidah ya ce:

.» أَطْعِمُوا الْجَائِعَ، وَعُودُوا الْمَرِيضَ، وَفُكُّوا الْعَانِيَ « . “Give food to the hungry, pay a visit to the sick and release (set free) the one in captivity (by paying his ransom).” transmitted by Al-Bukhari through Abu Musa. Abu ‘Ubaydah said:

. "وكذلك أهل الذمة يجاهد من دونهم، ويفتك عناتهم، فإذا استنقذوا رجعوا إلى ذمتهم وعهدهم أحراراً، وفي ذلك أحاديث" .

. "وكذلك أهل الذمة يجاهد من دونهم، ويفتك عناتهم، فإذا استنقذوا رجعوا إلى ذمتهم وعهدهم أحراراً، وفي ذلك أحاديث" .

Saboda haka, Ahlul-Dhimma ba sa cikin jihadi, kuma idan an kama su fursuna, ana sakin su, kuma idan an mai da su bayi, sai su koma ga dhimmarsu da alkawarinsu a matsayin 'yantattu, kuma akwai ruwayoyi game da hakan." Kuma daga Ibn Abbas, wanda ya ce:

“Therefore, the Dhimmis are excluded from Jihad, their prisoners are freed and if they are slaved, they return to their Dhimmah and their covenant as free, and there are narrations regarding that”. And on the authority of Ibn Abbas who said:

. أهل نجران صالح رسول الله .

. أهل نجران صالح رسول الله .

“The Messenger of Allah (pbuh) made peace with the people of Najran” and from the narration as transmitted by Abu Dawud in his Sunan ."عَلَى أَنْ لاَ تُ هْدَمَ لَهُمْ بَ يْ عَةٌ، وَلاَ يُخْرَجَ لَهُمْ قَ س، وَلاَ ي فُْتَ نُوا عَنْ دِينِهِمْ مَا لَمْ يُحْدِثُوا حَدَثًا أَوْ يَأْكُلُوا الرِّبَا" .

“The Messenger of Allah (pbuh) made peace with the people of Najran” and from the narration as transmitted by Abu Dawud in his Sunan ."عَلَى أَنْ لاَ تُ هْدَمَ لَهُمْ بَ يْ عَةٌ، وَلاَ يُخْرَجَ لَهُمْ قَ س، وَلاَ ي فُْتَ نُوا عَنْ دِينِهِمْ مَا لَمْ يُحْدِثُوا حَدَثًا أَوْ يَأْكُلُوا الرِّبَا" .

"Babu wani coci nasu da za a rushe, kuma babu wani malamin addininsu da za a kora. Ba za a katse addininsu ba (a tilasta musu barin imaninsu) har sai sun kawo wani abu a cikin al'amarinmu wanda ba nasa ba ne, ko su karɓa." Annabi ﷺ yana ziyartar marasa lafiyarsu, kamar yadda Al-Bukhari ya ruwaito daga Anas, wanda ya ce.

“No church of theirs will be demolished and no clergyman of theirs will be turned out. There will be no interruption in their religion (coerced away from their faith) until they introduce something in our matter that does not belong to it or take”. The Prophet (pbuh) used to visit their sick, as recorded by Al- Bukhari from Anas who said.

. يَ عُودُهُ، فَمَرِضَ، فَأَتَاهُ النَّبِيُّ ، كَانَ غُلاَمٌ يَ هُودِ ي يَخْدُمُ النَّبِيَّ « فَ قَعَدَ عِنْدَ رَأْسِهِ فَ قَالَ لَهُ: أَسْلِمْ، فَ نَظَرَ إِلَى أَبِيهِ وَهُوَ عِنْدَهُ، فَ قَالَ لَهُ: أَطِعْ أَبَا الْقَاسِمِ » وَهُوَ يَ قُولُ: الْحَمْدُ لِلَّهِ الَّذِي أَنْ قَذَهُ مِنْ النَّارِ فَأَسْلَمَ، فَخَرَجَ النَّبِيُّ ، .

. يَ عُودُهُ، فَمَرِضَ، فَأَتَاهُ النَّبِيُّ ، كَانَ غُلاَمٌ يَ هُودِ ي يَخْدُمُ النَّبِيَّ « فَ قَعَدَ عِنْدَ رَأْسِهِ فَ قَالَ لَهُ: أَسْلِمْ، فَ نَظَرَ إِلَى أَبِيهِ وَهُوَ عِنْدَهُ، فَ قَالَ لَهُ: أَطِعْ أَبَا الْقَاسِمِ » وَهُوَ يَ قُولُ: الْحَمْدُ لِلَّهِ الَّذِي أَنْ قَذَهُ مِنْ النَّارِ فَأَسْلَمَ، فَخَرَجَ النَّبِيُّ ، .

"Wani matashi ɗan Yahudu ya yi rashin lafiya. Annabi (ﷺ) ya tafi ya ziyarce shi. Ya zauna kusa da kansa ya ce masa: Ka karɓi Musulunci. Sai ya kalli mahaifinsa wanda yake kusa da kansa, ya ce: Ka yi biyayya ga Abul-Qasim. Sai ya karɓi Musulunci, Annabi (ﷺ) kuma ya tashi yana cewa: Godiya ta tabbata ga Allah, wanda Ya cece shi ta hannuna daga Wuta." "Wanda ke nuna cewa an halatta a ziyarce su, a nuna musu ladabi da zumunci. Al-Bukhari ya ruwaito daga Amru bin Maimun, daga Umar bin Al-Khattab (ra), wanda ya yi wasiyya a lokacin mutuwarsa cewa: "Ina umurtar Khalifan da zai biye ni da wannan da wancan, kuma ina umurtar sa da cewa, saboda alkawarin Allah da Manzonsa ﷺ, ya cika alkawarinsu, ya yi yaƙi a bayansu, kuma kada ya tilasta musu aiki fiye da ƙarfinsu."

“A young Jew became ill. The Prophet (pbuh) went to visit him. He sat down by his head and said to him: Accept Islam. He looked at his father who was beside him near his head, and he said: Obey Abu Al-Qasim. So he accepted Islam, and the Prophet (pbuh) stood up saying: Praise be to Allah Who has saved him through me from Hell.” which indicates that it is permitted to visit them, be courteous and sociable with them. Al-Bukhari transmitted from Amru Bin Maymun from Umar Bin Al-Khattab (ra) who counselled at the time of his death “And I enjoin the Khalifah after me with this and this, and enjoin him that by the covenant of Allah and His Messenger , he should fulfil their covenant, fight behind them and not force them to work beyong their capacity ”.

Ya kamata a bar ahlul-zimmi su a yanayin imaninsu da ibadunsu, domin Manzon Allah ﷺ ya ce, kamar yadda Abu Ubaid ya ruwaito a cikin Al-Amwal ta hanyar ‘Urwa, wanda ya ce: Manzon Allah ﷺ ya rubuta wa mutanen Yaman:

The Dhimmi should not be interfered with in terms of their faith and their rituals, for the Messenger of Allah (pbuh) (saw) said according to what Abu Ubaid reported in Al-Amwal through ‘Urwa who said: The Messenger of Allah (pbuh) wrote to the people of Yemen:

.» مَنْ كَانَ عَلَى يَ هُودِيَّتِهِ أَوْ نَصْرَانِيَّتِهِ فَإِنَّهُ لاَ ي فُْتَنُ عَنْ هَا، وَعَلَيْهِ الجِزْيَة «.

.» مَنْ كَانَ عَلَى يَ هُودِيَّتِهِ أَوْ نَصْرَانِيَّتِهِ فَإِنَّهُ لاَ ي فُْتَنُ عَنْ هَا، وَعَلَيْهِ الجِزْيَة «.

"Wanda yake kan addininsa na Yahudanci da Nasara, ba za a tilasta shi ya bar addinin nasa ba." Ba a karɓar harajin kwastam daga Dhimmi kamar yadda ba a karɓa daga Musulmi. Abu 'Ubayd ya ruwaito a cikin Al-Amwal daga 'Abd Al-Rahman Bin Ma'qal, wanda ya ce: Na tambayi Ziyaad Bin Hudair kan waɗanne ne ake karɓar kashi ɗaya bisa goma daga gare su. Ya ce.

“He who is upon his Judaism and his Christianity, should not be coerced away from their faith”. Custom duties are not extracted from the Dhimmi in the same way they are not taken from the Muslims. Abu ‘Ubayd reported in Al-Amwal from ‘Abd Al-Rahman Bin Ma’qal who said: I asked Ziyaad Bin Hudair about whom they would take a tenth from. He said.

. "ما كنا نعشر مسلماً ولا معاهداً. قلت: فمن كنتم تعشرون؟ قال: تجار الحرب كما كانوا يعشروننا إذا أتيناهم" .

. "ما كنا نعشر مسلماً ولا معاهداً. قلت: فمن كنتم تعشرون؟ قال: تجار الحرب كما كانوا يعشروننا إذا أتيناهم" .

"Ba mu kan karɓar kashi ɗaya cikin goma daga Musulmi, ko kuma daga wanda yake da alkawari." Na ce: "To daga wa kuke karɓar kashi ɗaya cikin goma?" Ya ce: "Daga kafirai ’yan kasuwan yaƙi; mu kan karɓa daga gare su kamar yadda su ma suke karɓa daga gare mu." Mai karɓar haraji shi ne wanda yake karɓar harajin kwastam.

“We didn’t use to take a tenth from a Muslim, nor from someone who had a covenant. I said: So who did you take the tenth from? He said: The disbelievers from the merchants of war, so we used to take from them as they used to take from us” . The tax collector is the one who extracts the custom duties.

Saboda haka, ahlul-dhimma (Dhimmawa) talakawan Jiha ne, kamar sauran talakawa, suna jin dadin haƙƙoƙin zama ɗan ƙasa, kariya, rayuwa mai tabbas da adalci wajen mu'amala. Suna kuma da haƙƙin a yi musu mu'amala da alheri, sassauci da afuwa. Suna iya shiga rundunar sojojin Musulunci su yi yaƙi tare da Musulmi idan sun zaɓa, amma ba a tilasta musu yin yaƙi ba, kuma babu wata dukiya da ake karɓa daga gare su sai Jizya, don haka harajin da ake wajabta wa Musulmi ba ya shafar su. Shugaba da alƙali suna kallonsu kamar yadda suke kallon Musulmi, ba tare da wariya ba wajen tafiyar da al'amuransu da aiwatar da dokokin ciniki da hukuncin laifuka a kansu. Saboda haka, Dhimmi yana jin dadin dukkan haƙƙoƙi daidai da yadda Musulmi yake jin dadinsu; haka nan ana tsammanin zai cika dukkan wajibai da ke kansa, kamar cika rantsuwa da biyayya ga umarnin Jiha.

Therefore, the Dhimmi are subjects of the State, like any other subjects, enjoying the rights of citizenship, protection, guaranteed living and fair treatment. They also enjoy the right of being treated with kindness, leniency and clemency. They can join the Islamic armed forces and fight alongside the Muslims if they choose to do so, but they are not obliged to fight and no wealth is obliged from them except the Jizya, so the taxes that are obliged upon the Muslims do not apply to them. They are viewed by the ruler and the judge in the same light as the Muslims are viewed without any discrimination in terms of the management of their affairs and the implementation of the rules of transactions and the penal code upon them. Therefore, the Dhimmi enjoys all the rights, equally and exactly as those enjoyed by the Muslim; he is also expected to perform all the duties incumbent upon him, such as the fulfilment of the oath and the obedience of the State’s orders.

Ta haka ana iya ganin cewa batun kulawa da kiyayewa shi ne zama dan kasa na Jiha, ko sun kasance Musulmi ko ba Musulmi ba. Haramun ne nuna wariya ta kowace fuska tsakanin wadanda ke da zama dan kasa na Musulunci, saboda faffadan dalilai da suka shafi hukunce-hukunce da al'amuran shari'a da tafiyar da al'amura. Allah (SWT) ya ce:

In this way it can be seen that the issue with respect to being taken care of is the citizenship of the State, irrespective of whether they were Muslim or not. It is forbidden to discriminate in any way between those who hold the Islamic citizenship, due to the generality of the evidences pertaining the ruling and judicial matters and management of affairs. Allah (swt) says:

"Idan kun yi hukunci tsakanin mutane, ku yi hukunci da adalci." (TMQ 4:48). Wannan umarni ne na gama gari, wanda ya shafi dukkan mutane, Musulmi da wadanda ba Musulmi ba. Haka kuma, Manzon Allah ﷺ ya ce:

“When you judge between people to judge with justice.” (TMQ 4:48). This is a general address that applies to all people, Muslims and non-Muslims alike. Furthermore, the Messenger of Allah (pbuh) said:

.» البَ يِّ نَةُ عَلَى ال مُ دَّعِي، وَالْيَمِينُ عَلَى مَنْ أَنْكَرَ «.

.» البَ يِّ نَةُ عَلَى ال مُ دَّعِي، وَالْيَمِينُ عَلَى مَنْ أَنْكَرَ «.

"Amma, nauyin hujja yana kan wanda yake da'awa, kuma rantsuwa tana kan wanda ya musanta." Al-Bayhaqi ne ya ruwaito shi da isnadi sahihi. Wannan hukunci ma yana da fadi, yana shafar Musulmi da wanda ba Musulmi ba baki daya. An ruwaito daga 'Abdullahi bn Zubair, wanda ya ce:

“But, the onus of proof is upon the claimant, and the taking of an oath is upon him who denies.” as transmitted by Al- Bayhaqi with a Sahih chain. This is also general and it applies to Muslims and non-Muslims alike. It is narrated from ‘Abd Allah Bin Zubayr who said:

. » أَنَّ الْخَصْمَيْنِ يَ قْعُدَانِ بَ يْنَ يَدَيِ الْحَكَمِ ق ضَى رَسُولُ اللَّهِ « .

. » أَنَّ الْخَصْمَيْنِ يَ قْعُدَانِ بَ يْنَ يَدَيِ الْحَكَمِ ق ضَى رَسُولُ اللَّهِ « .

"Manzon Allah (ﷺ) ya yanke hukuncin cewa ya kamata bangarorin biyu masu jayayya su zauna a gaban alkali" wanda Ahmad da Abu Dawud suka ruwaito kuma Al-Hakim ya tabbatar da ingancinsa. Wannan hukunci gaba daya ne, kuma ya hada da duk bangarori biyu masu jayayya, Musulmi da wadanda ba Musulmi ba. Manzon Allah (ﷺ) ya ce.

“The Messenger of Allah (pbuh) has decreed that the two disputing parties should both sit before the judge” reported by Ahmad and Abu Dawud and authenticated by Al-Hakim. This is also general and it includes any two disputing parties, Muslims and non-Muslims alike. The Messenger of Allah (pbuh) said.

. » الإِمَامُ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ «.

. » الإِمَامُ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ «.

"Shugaban ƙasa (Imam) mai tsaro ne kuma yana da alhakin al'ummarsa." (Muslim da Al-Bukhari suka ruwaito, aka yarda da shi). Kalmar "al'umma" tana da ma'ana gama gari, kuma tana hada dukkan al'umma, Musulmi da wadanda ba Musulmi ba. Haka nan, dukkan hujjoji na gaba daya da suka shafi zama dan kasa suna nuna cewa haramun ne a nuna bambanci tsakanin Musulmi da wanda ba Musulmi ba, tsakanin Balarabe da wanda ba Balarabe ba, ko tsakanin fari da baki. Ma'ana, duk mutanen da suke da zama 'yan kasar Musulunci ya kamata a rika kula da su daidai, babu wani bambanci a tsakaninsu, ko daga shugaba, wajen kula da al'amuransu da kare rayukansu, mutuncinsu da dukiyoyinsu, ko daga alkali, wajen daidaito da adalci.

“The Imam is a guardian and he is responsible for his subjects.” (Agreed upon by Muslim and Al-Bukhari). The term “subjects” is general and it includes all the subjects, Muslims and non-Muslims alike. Likewise, all the general evidences related to citizenship indicate that it is forbidden to discriminate between the Muslim and the non-Muslim, between the Arab and the non- Arab or between the white and the black. Rather, all the people who hold the Islamic citizenship should rather be treated equally, without any discrimination between them either by the ruler, in terms of looking after their affairs and in terms of protecting their lives, their honour and their wealth, or by the judge in terms of equality and justice.