Islom davlati hukmi ostidagi Dor al-Islomda yashovchi barcha kishilarga, zimmiy, mu’ohid yoki must’omin bo‘lishidan qat’i nazar, Islom hukmlarini xuddi musulmonlarga tatbiq etilgani kabi teng ravishda tatbiq etish farzdir. Bu borada hokimga ixtiyor berilmagan; aksincha, ularga Islom hukmlarini ikkilanmasdan tatbiq etish vojibdir, chunki Alloh (SWT) Kitob ahli haqida shunday degan:

It is obligatory to implement the Islamic rules upon all those in Dar al-Islam under the rule of the Islamic State just like they are implemented upon the Muslims equally, whether he is a dhimmi or a mu’ahid or must’amin. The ruler is not given a choice in that; rather it is obligatory to implement the Islamic rules upon them without hesitation because Allah (swt) said in relation to the People of the Book:

U ular haqida yana shunday degan:

He also said in relation to them:

U Uning (SWT) aytdi:

And He (swt) said:

Bu umumiy qoida musulmonlar va g'ayrimusulmonlarni qamrab oladi, chunki "nas" (odamlar) so'zi umumiydir.

This is a general rule covering the Muslims and non-Muslims since the word “nas” (people) is general:

Allohning quyidagi so'zlariga kelsak:

As for Allah’s statement:

Ma'nosi shuki, Islom davlatiga tashqaridan kelib, boshqa kofir yoki kofirlar bilan nizosida musulmonlardan hakamlik qilishlarini so'raganlar haqida. Musulmonlarga ular orasida hukm qilish yoki ulardan yuz o'girish o'rtasida tanlov beriladi. Bu oyat Madinadagi yahudiylar bilan, ular boshqa davlatlar sifatida qaralgan qabilalar bo'lgani uchun, Allohning Elchisi ﷺ shartnoma tuzgan kishilar haqida nozil bo'lgan; shunga ko'ra u zot bilan ular o'rtasida shartnomalar mavjud edi. Agar kofirlar Islom hukmiga bo'ysungan bo'lsa, masalan zimmiy bo'lganlarida yoki musta'min sifatida Islom hukmiga bo'ysungan holda kelgan bo'lsalar, ya'ni Islom hukmiga bo'ysunish bilan birga Dor al-Islomga kirishga rozilik bildirgan bo'lsalar, mu'ohid yoki musta'minlar kabi, ular orasida Islomdan boshqa narsa bilan hukm qilish joiz emas. Ulardan kim Islom hukmiga qaytishni rad etsa, hokim uni buning uchun majbur qiladi va jazolaydi, chunki u zimma, shartnoma yoki aminlik ahdi bilan kirgan va ular o'rtasida farq qilmasdan, Dor al-Islomda ekan Islom qoidalariga bo'ysunish sharti bilan ahd bergan.

The meaning is that those who come to the Islamic State from outside it to arbitrate to the Muslims in their dispute with another disbeliever or disbelievers. The Muslims are given a choice between judging between them or turning away from them. The ayah was revealed about those whom the Messenger of Allah (saw) made a treaty with the Jews of Madinah and they were tribes considered as other States; accordingly there were treaties between him and them. Whereas if the disbelievers were submitting to the rule of Islam such as when they were dhimmis or they came as musta'min submitting to the rule of Islam i.e. consenting to enter Dar al-Islam together with submitting to the rule of Islam like mu’ahids or must’amins, it is not allowed to rule between them except with Islam. Whoever among them refuses to return to the rule of Islam, the ruler compels him and punishes him because of it since he entered into a pledge with the condition of being bound by the rules of Islam whether it was the pledge of dhimmah or treaty or security without distinction between them as long as he is in Dar al-Islam

Allohning Elchisi ﷺ Najrondagi nasroniy aholiga xat yozdilar:

The Messenger of Allah (saw) wrote to the people of Najran, and they were Christians:

Ibn Umar rivoyat qilgan

Ibn Umar narrated

Anas rivoyat qildi

Anas narrated

Bu yahudiylar musulmonlar fuqarolari edi, va ko'rinib turganidek, bu yahudiy birliklari tugagandan va ular musulmonlar hokimiyati ostida fuqarolar sifatida himoyalanganidan keyin sodir bo'lgan.

These Jews were from the Muslims’ citizens, and what is apparent is that this was after the end of the Jewish entities and their being protected as citizens under the Muslims’ authority.

Ammo agar bu ish ular uchun aqidaga kiradigan amal bo'lsa, garchi biz uchun u aqida toifasiga kirmasa ham, biz ularga bu borada qarshilik qilmaymiz, balki ularni u haqda e'tiqod qilganlari bilan birga qoldiramiz. Shunday qilib, agar ular spirtli ichimliklarni ichishning halolligiga ishonsalar, ular bu uchun jazolanmaydilar, chunki ular uning harom ekanligiga ishonmaydilar va shu sababli ular kufr kabi uning jazosi bilan bog'lanmaydilar. Biz ularga aqidaga oid bo'lgan narsalarni tatbiq etmaymiz, chunki bu holda bu dinda majburlash deb hisoblanardi, holbuki Alloh (SWT) shunday deydi:

However if it is an action which enters into the category of creeds for them, even if for us it were not in the category of creeds, we do not oppose them in it but leave them in relation to it and what they believe about it. So if they believed in the permissibility of drinking alcohol, they are not punished over it because they do not believe in its illegality so they are not bound with its punishment like disbelief (kufr). We do not implement upon them what relates to creeds because at that point it would be considered compulsion in the deen while Allah (swt) says:

Payg'ambar (s.a.v.) shunday degan edilar: — hmm, need careful: the source has "(saw)" abbreviation, which per rules should be replaced by ﷺ after the Prophet mention. So: "Elchi ﷺ shunday degan edilar:" Translation: Va Elchi ﷺ shunday deganlari uchun:

And because the Messenger (saw) said:

Ularga o‘z dinlariga zid bo‘lgan narsani majburan joriy etish — bu ularni o‘z dinlaridan qaytarish (fitna) demakdir; shu sababli ular e’tiqod va ibodatlarga majburlanmaydi. Shuningdek, ular e’tiqodlarga oid kufrlari ustida kelishilgan bo‘lib, kufr hukmi ustida kelishilmagan; shuning uchun e’tiqodga taalluqli narsa uchun ularni jazolash — ular e’tiqod qilgan kufr uchun jazolash demakdir, bu esa joiz emas. Demak, Dorul-Islomda kofirlarga ham musulmonlarga qo‘llanadigan Islom hukmlarini qo‘llash vojibdir.

Implementing upon them what contradicts their religion by force is temptation from their religion; so accordingly they are not forced upon the creeds and worships. Also because they were consented upon their disbelief (kufr) in relation to the creeds when and were not consented upon the rule of kufr, so punishing them over what enters into creeds is punishing them upon kufr which they believe in which is not allowed. Accordingly it is obligatory to implement the rules of Islam upon the disbelievers in Dar al-Islam just as they are implemented upon Muslims.