Zimmiy — bu Islomdan boshqa dinga ergashadigan va Islom diyorida (Dor al-Islom) fuqaro bo‘lib, o‘z dinida qolgan kishidir. “Zimmiy” so‘zi “zimmah” so‘zidan olingan bo‘lib, ahd-shartnoma degan ma’noni anglatadi. Ular bizning zimmamizdadir, ya’ni ular bilan tuzilgan sulh shartlariga muvofiq ularga munosabatda bo‘lamiz va ularning muomala-munosabatlari hamda ishlarini Islom qoidalariga binoan olib boramiz. Islom zimmiylar haqida ko‘plab qoidalar bilan kelgan. Ulardan biri shuki, ularni o‘z dinlaridan burab yubormaslik kerak va ulardan faqat jizya to‘lash talab qilinadi, sulh shartlarida belgilangan bo‘lmasa, bundan boshqa mol-mulk olinmaydi. Urvah ibn az-Zubayr rivoyat qilinadi, u aytadi: Allohning Elchisi ﷺ Yaman xalqiga xat yozdilar.

The dhimmi is the one who follows a deen other than Islam and becomes a citizen of the Dar al Islam while remaining in his deen other than Islam. “Dhimmi” is taken from the word “dhimmah” which means the covenant. They are upon our pledge that we treat them according to what we made truce with them upon, and that we run their transactions and affairs according to the rules of Islam. Islam came with many rules regarding the people of dhimmah. Among them is that they are not seduced from their religion, and they are only obliged to pay the jizyah so no wealth other than that is taken from them unless it is a condition of the truce conditions. It is narrated from Urwah bin As-Zubayr who said: The Messenger of Allah (saw) wrote to the people of Yemen

Yahudiylar va nasroniylarga o‘xshash, mushriklar va ulardan boshqa kofirlar ham shundaydirlar. Al-Hasan ibn Muhammad ibnAli ibn Abu Tolib rivoyat qilinadi, u aytdi:

Similar to the Jews and Christians are the polytheists and the rest of the disbelievers other than them. It is narrated from Al-Hasan bin Muhammad bin Ali bin Abu Talib who said:

Bu Hijr zardushtiylariga xos emas, balki umumiydir. Hadisning mafhumi (ya'ni, aksincha tushunilishi) yo'qdir, chunki ism bilan bog'liq tushuncha dalil emas va e'tiborga olinmaydi. Jizya faqat balog'atga yetgan erkaklardan olinadi. Nofi‘dan rivoyat qilinadi, u Umar ibn al-Xattobning ozod qilingan mavlosi Aslamdan.

This is not specific to the Zoroastrians of Hijr but rather is general. There is no understanding (mafhum) of the hadith because the understanding of the surname is not a proof nor it is considered. Jizyah is not taken except from mature males. It is narrated from Nafi’ from Aslam the freed slave (mawla) of Umar:

Hech kim bunga qarshi chiqmagan. Aksincha, Abu Ubayd dedi: "Bu hadis jizya to'lashga majbur bo'lganlar va undan ozod qilinganlar haqidagi asosdir." Jizya faqat uni to'lashga qodir bo'lgan kishidan olinadi, chunki Allohning "qo'l orqali" degan so'zi bor, ya'ni qodir bo'lganlardan. Shunday ekan, agar kimdir ojiz va kambag'al bo'lsa, uni olmaslik kifoya emas. Aksincha, unga Bayt al-Mol hisobidan xarj qilish majburiy, xuddi musulmonlarga xarj qilinganidek. Jizyani olayotganda uni yaxshilik bilan olish, qattiqlik yoki jazo bilan emas, balki ular ko'tara oladigan miqdorda olish lozim. Ularga zulm qilinmaydi va ularning qodirligidan ortiq narsa olinmaydi. Hisham ibn Hakim ibn Hizom rivoyat qilinadi: u Falastinda jizya uchun azoblanayotgan bir qavm oldidan o'tdi va Hisham dedi: men Allohning Elchisi ﷺ shunday deganlarini eshitganman:

And no one rejected this from him. Rather Abu Ubayd said: ‘This hadith is the basis in those upon whom the jizyah is obliged and those from whom it is not obliged.’ Jizyah is not taken except from the one capable of paying it due to Allah’s statement: “from the hand” i.e. from the capable ones. So if someone is incapable and is poor, it is not allowed (merely) not to take the jizyah. Rather it is obliged to spend upon him from the Bait al-Mal as it is spent upon Muslims. Upon taking the jizyah, it is obliged to take it with goodness and not with harshness or punishment, and to take it in a measure which they are able to bear. They are not oppressed nor is it taken from them beyond their capability. It is narrated from Hisham bin Hakim bin Hazzam that he passed by a people being punished over the jizyah in Palestine, so Hisham said: I heard the Messenger of Allah (saw) saying:

Abdurrahman ibn Jubayr ibn Nufayr otasidan rivoyat qilinadi

It is narrated from Abdurrahman bin Jubayr bin Nafeer from his father

Zimmiyning rizq vositalarini jizya olish maqsadida sotish, ular qanchalik qiymatga yetmasin, ruxsat etilmaydi. Sufyon ibn Abu Hamzadan rivoyat qilinadi, u aytadi: Umar ibn Abdulaziz yozdi: "Zimmiylar qo'lidagi asbobni sotmaslik kerak." Abu Ubayd aytadi: "Buning sababi uning xarojiga bog'liq deyiladi, chunki agar dehqonchilik asbobi olib qo'yilsa, u dehqonchilik qila olmaydi va xarojning o'zi bekor bo'lib qoladi". Boshqa hayot vositalari dehqonchilik asboblariga qiyos qilinadi. Agar zimmiy Islomni qabul qilsa, undan jizya olib tashlanadi. Ubaydulloh ibn Ravohadan rivoyat qilinadi, u aytadi:

It is not allowed to sell the means of the dhimmi’s sustenance in order to take the jizyah no matter what value they reach. It is narrated from Sufyan bin Abu Hamza who said: Umar bin Abdulaziz wrote “not to sell the tool of the people of dhimmah.” Abu Ubayd said: ‘It is said due to its kharaj since if the farming tool is taken then he is not able to farm so the kharaj becomes void’ and other tools of life are analogized upon farming tools. If the dhimmi embraces Islam, the jizyah is omitted from him. It is narrated from Ubaydullah bin Rawaha who said:

Qobus ibn Abu Zubyon otasidan rivoyat qilinadi, u aytdi: Allohning Elchisi ﷺ aytdilar:

And it is narrated from Qaboos bin Abu Dhibyan from his father who said: The Messenger of Allah (saw) said:

Ibn Abbos (ra) rivoyat qiladi, u kishi aytdi: Allohning Elchisi ﷺ aytdilar:

From ibn Abbas (ra) who said: The Messenger of Allah (saw) said:

Ahmad va Abu Dovud). Umar ibn Abdulaziz o'z hokimiga, u musulmon bo'lgan kishiga, jizyadan qochish uchun, jihodni farz deb hisoblagan hokim haqida, o'z kitobida shunday yozdi:

Ahmad and Abu Dawud). Umar bin Abdulaziz wrote to his official who considered that jihad was obliged against the Muslim who embraced Islam to flee from jizyah, and he said in his book:

Islom zimmiyga yaxshi munosabatda bo‘lishga da’vat etgan. Shunday ekan, unga muloyimlik ko‘rsatiladi va uning ishlarida yordam beriladi. Musulmonlar uning jonini, mol-mulkini va sha’nini himoya qilishga, shuningdek, unga kuch-quvvati, turar joyi va kiyimi uchun kafolat berishga majburdirlar. Abu Voil Abu Muso yoki uning sanadidagi boshqa biridan rivoyat qiladi: Allohning Elchisi ﷺ shunday degan edilar:

Islam exhorted treating the dhimmi with the good treatment. So he is shown gentleness and assisted in his matter(s), and the Muslims are obliged to undertake protecting him, his wealth and honour and to guarantee for him his strength, residence and clothing. It is narrated from Abu Wail from Abu Musa or one of them in his chain that the Messenger of Allah (saw) said:

Abu Ubayd dedi: «Xuddi shu hukm zimmiylar uchun ham amal qiladi, chunki ular o‘z zimmalarini himoya qilish uchun jang qiladilar. Ozod bo‘lganlarida ular o‘z zimmalariga qaytadilar va erkin kishilar sifatida ahd beradilar; bu masala ko‘plab hadislarda bayon qilingan». Amr ibn Maymun rivoyat qilishicha, Umar ibn al-Xattob (roziyallohu anhu) vafotidan oldin vasiyatida shunday degan:

Abu Ubayd said: ‘The same applies for the people of the dhimmah for whose protection they fight. When they are freed, they return to their dhimmah and pledge as free persons; this issue is addressed in many ahadith.’ It is narrated from Amru bin Maymun from Umar bin Al-Khattab (ra) that he said in his will before his death:

Zimmiylar o‘zlari e’tiqod qilgan narsalari va ibodatlari bilan qoldiriladi, Elchining quyidagi so‘zi tufayli:

The dhimmis are left with what they believe and their worships due to the Messenger’s statement:

“U undan qaytarilmaydi” degan so‘zning ma’nosi: uni dinidan ketishga majbur qilinmaydi, balki o‘z e’tiqodi va ibodati ustida qoldiriladi. Va uni o‘z e’tiqodi va ibodati ustida qoldirish, Payg‘ambar ﷺ majusiylar haqidagi so‘zlari sababli, bu masalada Kitob ahlidan boshqalar ham ularga qiyos qilinadi, deb bu hukm faqat Kitob ahli uchun xos emas.

The meaning of “he is not tempted from it” i.e. he is not forced to leave it but is rather left upon it; and leaving him upon it means leaving him upon his creed and worship. This is not specific to the People of the Book but rather others are analogized upon them in this subject due to the Messenger (saw)’s statement about the Zoroastrians (majus):

Zardushtiylarga o'xshash boshqa mushriklar ham bor. Ularning so'yilgan go'shtini yeyish va ayollaridan nikoh qilish masalasi ko'rib chiqiladi. Agar ular Kitob ahlidan, ya'ni yahudiy va nasroniylardan bo'lsa, u holda Allohning quyidagi so'ziga ko'ra musulmonlarga ularning so'yilgan go'shtini yeyish va ayollaridan nikoh qilish ruxsat etiladi:

Similar to the Zoroastrians are the remaining polytheists. As for eating their slaughtered meat and marrying from their women, this is looked into. If they are from the People of the Book i.e. from the Jews and Christians, then it is allowed for Muslims to eat their slaughtered meat and marry from their women due to Allah’s statement:

Agar ular Kitob ahlidan bo'lmasa, ularning so'yilgan go'shtini yeyish va ayollaridan nikoh qilish joiz emas, chunki Payg'ambarning Hijr majusiylari haqidagi so'zi bunga dalildir.

However, if they are of other than the People of the Book, then it is not allowed to eat their slaughtered meat or marry from their women due to the Messenger’s statement regarding the Zoroastrians of Hijr

Kofirlarning musulmon ayollariga uylanishi esa mutlaqo joiz emas va harom hisoblanadi, ular Kitob ahlidan bo'lsinlar yoki ulardan boshqa bo'lsinlar, chunki Allohning quyidagi so'zi bor:

As for the disbelievers marrying from the Muslims’ women, this is absolutely not allowed, and is haram whether they are from the People of the Book or other than them due to Allah’s statement:

Zimmiylar bilan musulmonlar o'rtasida sotib olish, sotish, ijara, sheriklik, garov va boshqa muomalalar ularni musulmonlardan ajratmasdan ruxsat etilgan. Allohning Elchisi ﷺ Xaybar aholisi bilan, ular yahudiylar edi, ularning mehnati va mablag'lari bilan yerda yetishtiriladigan hosilning yarmi evaziga muomala qildilar. Elchi ﷺ Madinadagi bir yahudiydan oziq-ovqat sotib oldi va unga o'z sovutini garovga qo'ydi, shuningdek, bir yahudiyga qulay vaqtgacha ikki kiyim so'rab xabar yubordi. Bularning barchasi zimmiylar bilan barcha muomalalarning ruxsat etilganiga dalildir, faqat ijara, sotib olish-sotish yoki garov bilan bog'liq muomalalarda esa faqat islom hukmlarini joriy etish vojibdir; ulardan boshqa kishilar bilan muomala qilish mutlaqo joiz emas. Shu tariqa Islom davlatining zimmiy fuqarolari boshqa fuqarolar kabidir. Ularning fuqarolik huquqi, himoya, hayotining kafolati, yaxshi munosabat, mehr va muloyimlik haqqi bor. Ularga musulmonlar qo'shini tarkibida xizmat qilish va ular bilan birga jang qilish vojib, ammo jang qilish ularga majburiy emas. Ular uchun musulmonlardek adolat bor, ularga esa adolat yuzasidan nima vojib bo'lsa, o'sha vojibdir. Imom va qozi ularning ishlariga g'amxo'rlik qilishda hamda muomalalar va jazolarni amalga oshirishda musulmonlarga qaraganidek, hech qanday farqsiz qaraydilar, shuning uchun ular uchun ham musulmonlar uchun bo'lgani kabi adolat vojibdir.

It is allowed to occur between the dhimmis and Muslims the transactions of buying, selling, renting, partnership, pledge etc. without distinction between them and the Muslims. The Messenger of Allah (saw) conducted business with the people of Khayber, and they were Jews, upon half of what is produced from the land upon condition that they work it with their wealth and bodies. The Messenger (saw) bought food from a Jew of Madinah and pledged to him his armour, and he sent to a Jew requiring two garments from him until a time of ease. All this is evidence upon the permissibility of all transactions occurring with dhimmis except when they are dealt with transaction related to renting, buying, and selling or pledging it is obligatory that the Islamic rules alone be implemented; it is absolutely not allowed to deal with other than them. In this way are the dhimmi citizens of the Islamic State like the rest of the citizens. For them is the right of citizenship, protection, guaranteeing their life, treating them well, kindness and softly. Upon them is to participate in the Muslims’ army and fight together with them but fighting is not obligatory upon them. For them is justice as for Muslims, and upon them is what is upon them as equity. They are considered by the Imam and judge in taking care of their affairs and when implementing the transactions and punishments just like the Muslims are looked upon without any distinction so justice is obligatory for them as it is obligatory for Muslims.

Umar ning ular bilan qilgan ahdi va ularga qo‘ygan shartlari haqida: ular bu ahdlar va shartlar ustida sulh tuzdilar, bu shartlar sulh shartnomasiga kiritildi va ular ularga rozi bo‘ldilar. Shuning uchun ahdni o‘sha holicha ijro etish vojib edi. Agar ular bilan tuzilgan sulh ahdida aniq ishlarni bayon etuvchi xususiy bitimlar kiritilmagan bo‘lsa, unda ularga musulmonlarga muomala qilganday muomala qilish yoki faqat matn ularni musulmonlardan farqli ravishda muomala qilish haqida kelgan narsalardan tashqari muomala qilish joiz emas, masalan, ularning musulmon ayollariga uylanishining man etilishi kabi. Umar ning qilgan ishi uning ahdida nima kiritilgan bo‘lsa, o‘shaga asoslangan edi, degan dalil shuki, Umar o‘zi savdo solig‘ida shunday qildi: u (ra) musulmonlardan savdo mollaridan chorak ushr (2,5%) oldi, zimmiylardan esa yarim ushr oldi, holbuki Shariat hukmi bo‘yicha musulmon yoki zimmiydan uning savdosiga soliq sifatida hech narsa olinmaydi. Abu al-Xayrdan rivoyat qilinadi, u aytdi: Ruvayfi’ ibn Sabit aytganini eshitdim: Allohning Elchisi ﷺ aytganlarini eshitdim:

Ibrohim ibn Muhojir aytadi: Ziyod ibn Hudayrning shunday deganini eshitdim:

From Ibrahim bin Muhajir who said: I heard Ziyad bin Hudayr saying:

Savdodan olinadigan soliq na musulmondan, na zimmiydan olinmaydi. Umar (roziyallohu anhu) musulmondan olgani zakot edi, zimmiydan esa ular bo‘ysunib zimmiy bo‘lgan sulh shartnomasining shartlariga ko‘ra olingan. Keyingi davrlarda zimmiylarga qilingan ishlarga kelsak, bu Umar (roziyallohu anhu) zamonidagi shartlardan ba’zilarini noto‘g‘ri tushunish va ularga taqlid qilishdan kelib chiqqan xatodir. Agar ular to‘g‘ri tushunganlarida, Umar (roziyallohu anhu) qabul qilingan sulh shartnomasi o‘z ichiga olgan shartlarni amalga oshirganini, bundan tashqari Umar zimmiylar uchun barcha yaxshiliklarni tavsiya qilganini bilishardi. Shuning uchun zimmiylarga eng yaxshi muomala qilinadi va Shariat olib kelgan hukmlar ularga nisbatan qo‘llaniladi, faqat ularning sulh ahdida ular ustidan bajariladigan shartlar, ular keltirilganidek, bundan mustasno.

The tax on trade is not taken from the Muslim or the dhimmi. What Umar (ra) took from the Muslim was zakat, and from the dhimmi it was according to the conditions of the treaty to which they submitted and became dhimmis. As for what was done to dhimmis in the declined ages, this was an error in understanding and imitation of some of what came of the conditions of Umar (ra) in his time. Had they comprehended accurately, they would understand that Umar (ra) did what the treaty conditions which they accepted included and apart from that Umar advised all the good for the dhimmis. Therefore the dhimmis are treated with the best treatment and what the Shar’a came with is implemented upon them except if the pledge of their truce includes conditions which will be executed upon them as they came