Ibara ya 5.

Article 5.

Raia wote wa Dola ya Kiislamu wanafurahia haki na wajibu wa Shari'ah.

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

Ibara ya 6.

Article 6.

Dola imekatazwa kabisa kubagua baina ya watu binafsi katika utawala, mahakama na usimamizi wa mambo au mengineyo kama hayo. Badala yake, kila mtu binafsi anapaswa kutendewa sawa bila kujali rangi, dini, ngozi au jambo lolote lingine.

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.

Vifungu hivi viwili vimeandaliwa ili kueleza kanuni zinazowahusu wale wanaoshikilia uraia wa Kiislamu, iwe ni Waislamu au watu wa Dhimmah (raia wasio Waislamu wa Dola ya Kiislamu). Kwa upande wa Waislamu, hii ni kwa sababu Mtume ﷺ amewanyima Waislamu wanaoishi nje ya Dola ya Kiislamu na wasio na uraia wa Kiislamu haki zinazofurahiwa na raia wa Dola. Kwa mujibu wa Sulayman Ibn Buraydah, kutoka kwa baba yake, aliyesema:

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 .

"Mtume wa Allah ﷺ alipomteua mtu yeyote kuwa kiongozi wa jeshi au kikosi, alimwusia kwa msisitizo amche Allah na awatendee wema Waislamu waliokuwa pamoja naye. Alisema: Pigana kwa jina la Allah na katika njia ya Allah. Pigana dhidi ya wale wasiomwamini Allah. Fanya jihadi, usiiba ngawira; usivunje ahadi yako; wala usiwakatekate (maiti); usiwaue watoto. Utakapokutana na maadui zako wanaomshirikisha Allah, waalike kwenye mambo matatu. Wakikubali yoyote kati ya hayo, nawe ukubali na ujizuie kuwadhuru. Waalike kukubali Uislamu; wakikukubalia, kubali kutoka kwao na uache kupigana nao. Kisha waalike kuhama kutoka nchi zao kwenda nchi ya Muhajirina, na uwajulishe kwamba, wakifanya hivyo, watakuwa na haki zote na wajibu wote wa Muhajirina. Wakikataa kuhama, waambie kwamba watakuwa na hadhi ya Waislamu Waarabu wa jangwani, nao watatiishwa na Amri za Allah kama Waislamu wengine, lakini hawatapata sehemu yoyote ya ngawira ya vita wala Fai' isipokuwa pale watakapopigana kweli pamoja na Waislamu (dhidi ya makafiri)." (Imepokewa na Muslim). Hadithi hii inaonyesha wazi kwamba yule ambaye hahami kwenda Dar Al-Islam hatapata haki yoyote ya uraia hata akiwa Muislamu. Mtume wa Allah ﷺ aliwaalika waingie chini ya mamlaka ya Uislamu ili wapate yale waliyopata Waislamu, na wabebe majukumu yale waliyobeba Waislamu; alisema:

“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 .

"Kisha waalike wahame kutoka katika ardhi yao waende kwenye ardhi ya Muhajirina, na waarifiwe kwamba, wakifanya hivyo, watakuwa na haki zote na wajibu wote wa Muhajirina." Maandishi haya yanaeleza kwamba uhamiaji ni sharti ili wawe na kile tulichonacho, na ili wajibu wetu uwe juu yao, yaani waingie chini ya sheria. Maana ya simulizi hii ni kwamba, kama wasingehama, wasingekuwa na kile ambacho Muhajirina walikuwa nacho, yaani kile walichokuwa nacho katika Dar al-Islam. Kwa hiyo simulizi hizi zinaeleza tofauti ya sheria kati ya anayehama kwenda kwenye ardhi ya Muhajirina na asiyehama. Ardhi ya Muhajirina ilikuwa Dar al-Islam, na kila kingine kilikuwa Dar al-Kufr. Makazi ya mtu katika Dar al-Islam au katika Dar al-Kufr huitwa uraia. Hivyo basi, uraia wa mtu maana yake ni ardhi anayoichagua kuwa makazi yake: je, ni Dar al-Islam au Dar al-Kufr? Kama ni Dar al-Islam, basi sheria za Dar al-Islam zitamhusu, na katika hali hii mtu atakuwa mwenye uraia wa Kiislamu. Kama ni Dar al-Kufr, basi sheria za Dar al-Kufr zitamhusu, na mtu anayeishi huko hatachukuliwa kuwa mwenye uraia wa Kiislamu.

“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.

Sheria hizi zinamhusu Dhimmi anayeishi katika Dar Al-Islam, kwa hiyo anapewa haki za makazi na anakuwa raia. Dhimmi ni yule anayefuata dini nyingine yoyote isipokuwa Uislamu, na anakuwa raia wa Dola ya Kiislamu huku akibaki na imani yake ambayo si Uislamu. Neno Dhimmi limetokana na neno Dhimmah, lenye maana ya ahadi. Kwa hiyo, Dhimmi ni wale ambao tunawapa ahadi ya kuwatendea kulingana na masharti ya amani tuliyofanya nao, na kuendelea kushirikiana nao na kusimamia mambo yao kulingana na kanuni za Kiislamu.

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.

Uislamu umekuja na kanuni kadhaa zinazohusiana na watu wa Dhimmah, ambazo zimehakikisha haki zao za uraia na kuwawekea wajibu wake. Uislamu pia umeeleza kwamba Dhimmi wanafurahia haki sawa na sisi tunazofurahia, na kwamba wanapaswa kufuata kanuni zile zile tunazozifuata sisi. Kuhusu haki na uadilifu wanaofurahia, hili linatokana na amri ya jumla iliyodhihirishwa na kauli ya 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:

“Mnapowahukumu baina ya watu, basi hukumuni kwa haki.” (TMQ 4:58) Na katika kauli Yake (SWT): “Enyi mlioamini, msiache chuki ya watu fulani ikakuzuieni kufanya uadilifu. Fanyeni uadilifu; huo ndioulio karibu zaidi na uchamungu.” (TMQ 5:8) Na pia linadhihirika katika kauli ya Allah (SWT) kuhusu kuhukumu baina ya watu wa Kitabu.

“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.

"Na ukihukumu, basi hukumu baina yao kwa uadilifu." (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 .

"Msichana mmoja aliyevaa mapambo alitoka nje huko Madina. Mtu fulani alimpiga kwa jiwe. Alipelekwa kwa Mtume ﷺ akiwa bado hai. Mtume wa Allah ﷺ alimuuliza, "Je, huyo fulani alikupiga?" Alinyanyua kichwa chake, akikataa hilo. Akamuuliza mara ya pili, akisema, "Je, huyo mwingine alikupiga?" Alinyanyua kichwa chake tena, akikataa hilo. Akasema kwa mara ya tatu, "Je, huyo mwingine alikupiga?" Akainamisha kichwa chake, akikubali. Kisha Mtume wa Allah ﷺ alimtuma aitwe muuaji, akamuua kwa kumponda kati ya mawe mawili."

“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.

"Myahudi mmoja na Myahudi mwanamke walifikishwa kwa Mtume wa Allah kwa tuhuma ya kufanya zinaa haramu. Nabii ﷺ aliwauliza: "Adhabu ya kisheria (kwa dhambi hii) ni ipi katika Kitabu chenu (Torati)?" Wakajibu: "Makuhani wetu wamebuni adhabu ya kuwapaka nyuso kwa mkaa na Tajbiya." 'Abdullah bin Salaam alisema: "Ee Nabii wa Allah ﷺ, waambie walete Torati." Torati ililetwa, kisha mmoja wa Wayahudi akaweka mkono wake juu ya Aya ya Rajm (kupigwa mawe hadi kufa) na akaanza kusoma yaliyotangulia na yaliyofuata. Hapo Ibn Salaam akamwambia yule Myahudi: "Inua mkono wako." Tazama! Aya ya Rajm ilikuwa chini ya mkono wake. Basi Mtume wa Allah ﷺ akaamuru wale wawili (wakosaji) wapigwe mawe hadi kufa." "Ni wajibu wetu kuwapa watu wa Dhimmah ulinzi unaopewa Waislamu, kwa sababu ya maneno ya Mtume wa 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 .

"Hakika, yeyote anayemuua mtu aliyepewa ahadi ya ulinzi (Mu'ahid) ambaye ana agano kutoka kwa Allah na agano kutoka kwa Mjumbe wake ﷺ, basi amevunja agano na Allah na agano la Mjumbe wake ﷺ, kwa hiyo hataona harufu ya Peponi; ingawa harufu yake inaweza kuhisiwa kutoka umbali wa miaka sabini ya vuli." Imepokewa na Al-Tirmidhi, ambaye alisema kuwa ni Hasan Sahih. Na Al-Bukhari ameipokea kwa maneno haya.

“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 .

"Yeyote atakayemuua Mu'ahid (mtu ambaye amepewa ahadi ya ulinzi na Waislamu) hataweza kunusa harufu ya Peponi, ingawa harufu yake inaweza kunusiwa kwa umbali wa miaka arobaini (ya safari)."

“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).”.

Watu wa Dhimmah wanafurahia haki zile zile zinazofurahiwa na Waislamu katika kusimamia mambo yao na kuhakikisha riziki yao. Imepokewa kutoka kwa Abu Musa Al-Ash'ari kwamba Mtume ﷺ alisema:

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:

«Wapeni chakula mwenye njaa, mtembeleeni mgonjwa, na mkomboe aliyefungwa (kwa kulipa fidia yake).» Imepokewa na Al-Bukhari kupitia kwa Abu Musa. Abu ‘Ubaydah alisema:

.» 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" .

"Kwa hiyo, Dhimmi wametengwa na Jihadi, wafungwa wao huachiliwa, na wakiwa wametekwa utumwani, hurejea kwenye dhimma yao na mkataba wao wakiwa huru, na kuna riwaya kuhusu hilo". Na kwa mujibu wa mapokezi ya Ibn Abbas, ambaye alisema:

“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" .

"Hakuna kanisa lao litakalobomolewa wala kasisi wao atakayefukuzwa. Hakutakuwa na usumbufu wowote katika dini yao (wakilazimishwa kuiacha imani yao) mpaka watakapoleta kitu katika jambo letu ambacho si chake, au wakachukua." Nabii ﷺ alikuwa akiwatembelea wagonjwa wao, kama ilivyopokelewa na Al-Bukhari kutoka kwa Anas, ambaye alisema:

“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 ، .

“Kijana mmoja wa Kiyahudi aliugua. Mtume ﷺ alikwenda kumtembelea. Akaketi karibu na kichwa chake na kumwambia: Ukubali Uislamu. Kijana akamtazama baba yake aliyekuwa kando yake karibu na kichwa chake, naye akamwambia: Mtii Abu Al-Qasim. Basi akaukubali Uislamu, na Mtume ﷺ akasimama akisema: Sifa njema ni za Allah Aliyemwokoa kupitia mimi kutoka Motoni.” Hii inaonyesha kwamba inaruhusiwa kuwatembelea, kuwa na adabu nzuri na kuwa wakarimu na wa kijamii nao. Al-Bukhari amepokea kutoka kwa Amru bin Maymun, kutoka kwa Umar bin Al-Khattab (ra), ambaye alitoa wasia wakati wa kifo chake: “Na namwusia Khalifah baada yangu kwa haya na haya, na amwusie kwamba kwa ahadi ya Allah na Mtume Wake ﷺ, atimize ahadi yao, apigane pamoja nao, na asiwalazimishe kufanya kazi zaidi ya uwezo wao.”

“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 ”.

Dhimmi hawapaswi kuingiliwa katika imani yao na ibada zao, kwa kuwa Mtume wa Allah ﷺ alisema, kama alivyoeleza Abu Ubaid katika Al-Amwal kupitia kwa 'Urwa aliyesema: Mtume wa Allah ﷺ aliwaandikia watu wa Yemen:

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 «.

"Yeye aliye juu ya Uyahudi wake na Ukristo wake, hapaswi kulazimishwa kuondoka katika imani yake." Ushuru wa forodha hautozwi kwa Dhimmi kwa njia ile ile ambayo hautozwi kwa Waislamu. Abu 'Ubayd alisimulia katika Al-Amwal kutoka kwa 'Abd Al-Rahman Bin Ma'qal, aliyesema: Nilimuuliza Ziyaad Bin Hudair juu ya nani wangemtoza sehemu ya kumi. Alisema:

“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" .

"Hatukuwahi kuchukua zaka ya moja ya kumi kutoka kwa Muislamu, wala kutoka kwa mtu aliyekuwa na mkataba." Nikasema: "Basi mlikuwa mnachukua zaka ya moja ya kumi kutoka kwa nani?" Akasema: "Kutoka kwa makafiri wa wafanyabiashara wa vita, nasi tulikuwa tunachukua kutoka kwao kama walivyokuwa wakichukua kutoka kwetu." Mtoza ushuru ni yule anayekusanya ushuru wa forodha.

“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.

Kwa hiyo, Dhimmi ni raia wa Dola, kama raia wengine wowote, wakifurahia haki za uraia, ulinzi, maisha yaliyohakikishwa na matibabu ya haki. Pia wanafurahia haki ya kutendewa kwa wema, upole na msamaha. Wanaweza kujiunga na jeshi la Kiislamu na kupigana pamoja na Waislamu ikiwa watachagua kufanya hivyo, lakini hawana wajibu wa kupigana, na hakuna mali inayowajibika kutoka kwao isipokuwa Jizya, kwa hiyo kodi ambazo zinawajibika kwa Waislamu haziwahusu wao. Wanatazamwa na mtawala na hakimu kwa mtazamo ule ule unaowatazama Waislamu, bila ubaguzi wowote katika usimamizi wa mambo yao na katika utekelezaji wa sheria za miamala na kanuni ya adhabu juu yao. Kwa hiyo, Dhimmi anafurahia haki zote, kwa usawa na kwa kiasi kile kile anachofurahia Muislamu; pia anatarajiwa kutekeleza wajibu wote unaomhusu, kama vile kutimiza kiapo na kutii amri za Dola.

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.

Kwa njia hii inaonekana kwamba suala la kutunzwa ni uraia wa Dola, bila kujali kama walikuwa Waislamu au la. Ni haramu kubagua kwa namna yoyote kati ya wale walio na uraia wa Kiislamu, kwa sababu ya ujumla wa dalili zinazohusu hukumu, mambo ya kimahakama na usimamizi wa mambo. Allah (SWT) anasema:

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:

"Unapohukumu baina ya watu, hukumu kwa uadilifu." (TMQ 4:48). Hii ni khitabu cha jumla kinachowahusu watu wote, Waislamu na wasiokuwa Waislamu sawa. Zaidi ya hayo, Mjumbe wa Allah ﷺ alisema:

“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 «.

“Lakini, mzigo wa kuthibitisha uko kwa mdai, na kiapo kiko kwa yule anayekanusha.” Hii imepokewa na Al-Bayhaqi kwa mnyororo wa wapokezi Sahih. Hili pia ni la jumla, na linahusu Waislamu na wasio Waislamu sawa. Imepokewa kutoka kwa ‘Abd Allah bin Zubayr, ambaye alisema:

“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 « .

"Mtume wa Allah ﷺ ameamuru kwamba pande mbili zinazogombana zote mbili ziketi mbele ya hakimu" imepokewa na Ahmad na Abu Dawud, na Al-Hakim ameithibitisha. Hili pia ni la jumla, na linajumuisha pande mbili zozote zinazogombana, Waislamu na wasio Waislamu sawasawa. Mtume wa Allah ﷺ alisema.

“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 «.

"Kiongozi ni mlinzi, na yeye ndiye anayewajibika kwa raia wake." (Amekubaliwa na Muslim na Al-Bukhari). Neno "raia" ni la jumla na linajumuisha raia wote, Waislamu na wasio Waislamu sawa. Vilevile, dalili zote za jumla zinazohusu uraia zinaonyesha kwamba ni haramu kubagua kati ya Muislamu na asiyekuwa Muislamu, kati ya Mwarabu na asiyekuwa Mwarabu, au kati ya mweupe na mweusi. Badala yake, watu wote wanaoshikilia uraia wa Kiislamu wanapaswa kutendewa sawa, bila ubaguzi wowote kati yao, iwe ni na mtawala, katika kusimamia mambo yao na katika kulinda maisha yao, heshima yao na mali yao, au ni na hakimu, katika usawa na haki.

“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.