Jizya ni fedha maalum inayochukuliwa kutoka kwa wasiokuwa Waislamu, kutoka kwa watu wa dhimmah ambao kwa ujumla ni Watu wa Kitabu, pamoja na washirikina wasio Waarabu na wengine waliosalia miongoni mwa makafiri. Allah (SWT) amesema:

The jizyah is specific money taken from non-Muslims from the people of the dhimmah who are the People of the Book generally and non-Arab polytheists and the rest of the disbelievers. Allah (swt) said:

Qays bin Muslim alisimulia kutoka kwa Al-Hasn bin Muhammad, ambaye alisema:

Qays bin Muslim narrated from Al-Hasn bin Muhammad who said:

Imepokelewa kutoka kwa Ja'far bin Muhammad, kutoka kwa baba yake, aliyesema: Umar alisema: Sijui nifanye nini na Wazoroastria ambao si Watu wa Kitabu. Ndipo Abdurrahman bin Awf akasema: Nilimsikia Mjumbe wa Allah ﷺ akisema:

It is narrated from Ja’far bin Muhammad from his father who said: Umar said: I do not know what to do with the Zoroastrians who are not People of the Book. So Abdurrahman bin Awf said: I heard the Messenger of Allah (saw) saying:

Alisimulia kupitia njia ya Ibn Shihab.

He narrated via the way of ibn Shihab

Allah (SWT) alisema:

Allah (swt) said:

Maana yake ni kwamba mpaka waingie katika Uislamu. Aya hii inahusu wale ambao Mtume wa Allah ﷺ alikuwa akipigana nao, nao walikuwa ni waabudu sanamu miongoni mwa Waarabu, jambo linaloashiria kwamba watapigwa vita. Pia amesimulia kupitia njia ya Al-Hasan, aliyesema:

And its meaning is that until they embrace Islam. The ayah is about those whom the Messenger of Allah (saw) was fighting and they were the idol-worshippers among the Arabs which indicated that they will be fought. He also narrated via the way of Al-Hasan who said:

Abu Ubaydah alisema: ‘Sisi tunaona kwamba Al-Hasan alimaanisha hapa kwa Waarabu watu wa masanamu miongoni mwao ambao hawakuwa katika Watu wa Kitabu. Kwa upande wa Watu wa Kitabu, Mtume wa Allah ﷺ alikubali kutoka kwao jizya, na hili liko wazi katika hadithi.’ Haijathibitika kwamba Mtume ﷺ alichukua jizya kutoka kwa mshirikina yeyote miongoni mwa Waarabu, wala hakukubali baada ya kuteremshwa aya ya Surat Al-Fath na Surat At-Tawbah kitu kingine isipokuwa Uislamu au vita. Kuhusu yale yanayosimuliwa kwamba alichukua jizya kutoka kwa Waarabu kama watu wa Yemen na watu wa Najran, hakika alichukua tu kutoka kwa Watu wa Kitabu, Wakristo na Mayahudi. Hakuichukua kutoka kwa washirikina miongoni mwa Waarabu. Ni lazima kufafanua kwa wale ambao kutoka kwao jizya inakubaliwa kwamba wanalazimika kulipa jizya mara moja kwa mwaka. Kile kinachochukuliwa kutoka kwa tajiri ni kiasi hiki, na kutoka kwa maskini ni kiasi maalum. Haichukuliwi kutoka kwa maskini kwa sababu ya kauli ya Allah: “kwa mkono” yaani kwa kadiri ya uwezo, wala haichukuliwi kutoka kwa wanawake na watoto. Jizya haichukuliwi kutoka kwao isipokuwa kutoka kwa mwanamume aliyebaleghe mwenye uwezo wa kuilipa. Imesimuliwa kutoka kwa Nafi, kutoka kwa Aslam mtumwa wa Umar.

Abu Ubaydah said: ‘We view that Al-Hasan meant by the Arabs here the people of idols among them who were not of the People of the Book. As for those of the People of the Book, the Messenger of Allah (saw) did accept it (jizyah) from them and this is clear in the ahadith.’ It is not established that the Prophet (saw) took jizyah from any idol-worshipper from the Arabs, and he did not accept after the revelation of the ayah of (Surah) Al-Fath and Surah At-Tawbah other than Islam or war. As for what is narrated of his taking jizyah from the Arabs like the people of Yemen and the people of Najran, verily he only took it from the People of the Book, the Christians and Jews. He did not take it from the idol-worshippers among the Arabs. It is necessary to clarify to those from whom the jizyah is accepted that they are obliged once a year to pay the jizyah. And that what is taken from the rich is this amount, and from the poor is a specific amount. It is not taken from the poor due to Allah’s statement: “by hand” i.e. based on ability, and it is not taken from the women and children. Jizyah is not taken from them except from the mature man capable of paying it. It is narrated from Nafi from Aslam the slave of Umar

Abu Ubayd alisema: ‘Maana yake ni yule mwenye nywele usoni.’ Akasema: ‘Hadithi hii ndiyo msingi (asl) kwa yule ambaye jizya inamlazimu na yule ambaye haimlazimu. Je, huoni kwamba yeye ameiwekea wajibu wanaume wenye akili tu, na si wanawake wala watoto?’ Hakuna aliyeikataa hii kutoka kwa Umar, kwa hiyo ilikuwa makubaliano (Ijma’a). Hili linaimarishwa na yaliyokuja katika kitabu cha Mtume ﷺ kwa Muadh (ra) huko Yemen.

Abu Ubayd said: ‘Meaning the one who has (hair) on his face.’ And he said: ‘This hadith is the basis (asl) upon the one upon whom jizyah is obliged and the one upon whom it is not obliged. Do you not see that he only ordained it upon the male intelligent ones and not the female or the children?’ No one rejected (this from) Umar so it was a consensus (Ijma’a). This is strengthened by what came in the book of the Prophet (saw) to Muadh (ra) in Yemen

Kwa hiyo alibainisha mwanamume aliyefikia balehe, si mwanamke wala mtoto. Kuhusu hadithi,

So he specified the male who has attained puberty not the woman or child. As for the narration

Haijahifadhiwa miongoni mwa waandishi wa hadith. Hadith iliyothibitishwa na kuhifadhiwa kutoka kwake ni ile ambayo haitaji mwanamke aliyefikia umri wa kubalehe. Hata kama uthabiti wa kuja kwake (kwa namna hii) ungekuwa wa lazima, hilo lilikuwa mwanzoni mwa Uislamu, wakati wanawake wa washirikina na watoto wao walipopigana pamoja na wanaume wao, basi hali ilikuwa hivyo. Kisha ilifutwa na Mtume ﷺ kwa kuwa wanawake na watoto wasichukuliwe, na Umar aliitekeleza hili baada yake. Jizya inayochukuliwa ni ya lazima pamoja na kujisalimisha kwao kwa Uislamu. Udhalilifu uliotajwa katika aya ni huo.

It is not preserved among the muhadditheen. The preserved, established from that is the hadith which does not mention the female who has attained puberty. Even upon the obligation of the authenticity of its coming (in this way), then this was at the beginning of Islam when the women of the polytheists and their children fought with their men so this was the case. Then it was abrogated by the Messenger (saw) as not to take from women and children, and Umar executed this after him. The jizyah which is taken is obliged together with their submission to Islam. The humiliation mentioned in the ayah:

Hii ni hukumu ya Uislamu kutekelezwa juu yao, na kwamba wasionyeshe chochote katika ukafiri wao wala chochote kilichokatazwa katika dini ya Uislamu. Pia, Uislamu ubaki kuwa ndio unaotukuka katika ardhi, kwa sababu ya kauli yake ﷺ.

Is that the rule of Islam is executed upon them and that they do not display anything of their disbelief nor anything which is forbidden in the deen of Islam. Also that Islam remains that which is exalted in the land due to his (saw) statement: