Jizya (English Wikipedia)
Analysis of information sources in references of the Wikipedia article "Jizya" in English language version.
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- Slaje, Walter (2019). "What Does it Mean to Smash an Idol? Iconoclasm in Medieval Kashmir as Reflected by Contemporaneous Sanskrit Sources". Brahma's Curse : Facets of Political and Social Violence in Premodern Kashmir. Studia Indologica Universitatis Halensis - 13. p. 36. ISBN 978-3-86977-199-1.
archive.org
- Abdel-Haleem, Muhammad (2010). Understanding the Qur'ān: Themes and Style. I. B. Tauris & Co Ltd. pp. 70, 79. ISBN 978-1845117894.
- Walker Arnold, Thomas (1913). Preaching of Islam: A History of the Propagation of the Muslim Faith. Constable & Robinson Ltd. p. 59 ff.
There is evidence to show that the Arab conquerors left unchanged the fiscal system that they found prevailing in the lands they conquered from the Byzantines, and that the explanation of jizyah as a capitation-tax is an invention of later jurists, ignorant of the true condition of affairs in the early days of Islam. (Caetani, vol. iv. p. 610 (§ 231); vol. v. p. 449.) H.Lammens: Ziād ibn Abīhi. (Rivista degli Studi Orientali, vol. iv. p. 215.)
(online) - Walker Arnold, Thomas (1913). Preaching of Islam: A History of the Propagation of the Muslim Faith. Constable & Robinson Ltd. pp. 60–1.
This tax was not imposed on the Christians, as some would have us think, as a penalty for their refusal to accept the Muslim faith, but was paid by them in common with the other dhimmīs or non-Muslim subjects of the state whose religion precluded them from serving in the army, in return for the protection secured for them by the arms of the Musalmans.
- M. Zawati, Hilmi (2002). Is Jihād a Just War?: War, Peace, and Human Rights Under Islamic and Public International Law (Studies in religion & society). Edwin Mellen Press. pp. 63–4. ISBN 978-0773473041.
- Rispler-Chaim, Vardit (2007). Disability in Islamic law. Dordrecht, the Netherlands: Springer. p. 44. ISBN 978-1402050527.
The Hanbali position is that boys, women, the mentally insane, the zamin, and the blind are exempt from paying jizya. This view is supposedly shared by the Hanafis, Shafi'is, and Malikis.
- ʿImāra, Muhammad (2003). al-Islām wa'l-ʿaqalliyyāt الاسلام والأقليات (in Arabic). Cairo: Maktabat al-Shurūk al-Dawliyya. p. 15. Translation: "And since the jizya is in exchange for military service, it is taken only from those who are financially capable, and those who are able to take arms and do military service in defense of a country, and it isn't in exchange for not embracing Islam otherwise [the jizya] would have been taken from monks and the clergy .. and also since those who did volunteer to fight with the Muslims, against the Persians and Byzantines, and who professed a religion other than Islam – in the Levant, Iraq, and Egypt – were exempted from the jizya and shared equally the battle gains with the Muslims..." (online)
- Walker Arnold, Thomas (1913). Preaching of Islam: A History of the Propagation of the Muslim Faith. Constable & Robinson Ltd. pp. 61–2.
... the jizyah was levied on the able-bodied males, in lieu of the military service they would have been called upon to perform had they been Musalmans; and it is very noticeable that when any Christian people served in the Muslim army, they were exempted from the payment of this tax. Such was the case with the tribe of al-Jurājima, a Christian tribe in the neighborhood of Antioch who made peace with the Muslims, promising to be their allies and fight on their side in battle, on condition that they should not be called upon to pay jizyah and should receive their proper share of the booty.
(online) - Abu Khalil, Shawkiy (2006). al-Islām fī Qafaṣ al-ʾIttihām الإسلام في قفص الإتهام (in Arabic). Dār al-Fikr. p. 149. ISBN 978-1575470047. Quote: (Translation) "The amount of jizya is determined in consideration of their economic status, so that more is taken from the prosperous, less from the middle [class], and a very small amount from the poor (fuqaraʾ). Those who do not have any means of livelihood or depend on support of others are exempted from paying the jizya." (online)
- Abu Zahra, Muhammad. Zahrat al-Tafāsīr زهرة التفاسير (in Arabic). Cairo: Dār al-Fikr al-ʿArabī. pp. 3277–8. Quote: (Translation) "And the money that the dhimmī gives is called jizya: [...] and [it is so named] because it is in return for the protection that they are guaranteed by the Islamic [community], and instead of rendering military service, and since it is [also] in return for what is spent on the poor amongst the dhimmī community (ahl al-dhimma) as ʾImām ʿUmar used to do. [...] and Islam gave the right of equality between all of those who are under its rule, indeed, the jizya that is demanded from the dhimmī corresponds to the financial obligations that are compulsory on the Muslim, so he is obliged [to purify] his wealth [through] zakat, and he is required to pay sadaqat and nudhur, and he is duty-bound to give kaffarat, as well as other things. And if all that is taken from the Muslim was calculated, it would become clear that it isn't less than what is taken by way of jizya, if it isn't more. And as we have mentioned earlier, the state spends on the poor amongst the dhimmī community, and it is narrated that ʿUmar – May God Almighty be pleased with him – found an elderly Jew begging, so he asked him: 'Who are you, old man (shaykh)?' He said, 'I am a man from the dhimma community.' So ʿUmar said to him: 'We have not done justice to you in taking from you when you were young and forsaking you in your old age', so ʿUmar gave him a regular pension from the public treasury (Bayt al-Māl), and he then said to his servant: "Search for him and those like him, and give them out from the public treasury.""
- al-ʾIsfahānī, al-Rāghib. Ṣafwān ʿAdnān Dāwūdī (ed.). Mufradāt ] ʾal-Faẓ al-Qurʾān مفردات ألفاظ القرآن (in Arabic). Damascus: Dār al-Qalam. p. 195. 4th edition. Translation: "A tax that is levied on Dhimmis, and it is so named because it is in return for the protection they are guaranteed." (online)
- al-ʾIsfahānī, al-Rāghib (2009). Ṣafwān ʿAdnān Dāwūdī (ed.). Mufradāt ʾal-Faẓ al-Qurʾān مفردات ألفاظ القرآن (in Arabic). Damascus: Dār al-Qalam. p. 195. 4th edition. (online)
- Ramadan al-Buti, Muhammad Saʿid (2005). Al-Jihād fī'l-Islām الجهاد في الإسلام (in Arabic). Damascus: Dār al-Fikr. pp. 135–136. Translation: "It is true that the Christians of Taghlab didn not feel at ease with the words (jizya) and (compensation) and they proposed to the leader of the believers ʿUmar ibn al-Khaṭṭāb, that jizya be taken from them in the name of charity, even if that meant that they would have to pay twice as much, and they said to him: 'Take from us whatever you want, but do not call it a compensation' .. So ʿUmar consulted the companions on this [matter], and ʿAli – May God be pleased with him – advised him to accept it from them with a double amount by the name of charity. This was related by al-Ṭabarī in his history." (online)
- Walker Arnold, Thomas (1913). Preaching of Islam: A History of the Propagation of the Muslim Faith. Constable & Robinson Ltd. pp. 49–50.
They were called upon to pay the jizyah or tax imposed on the non-Muslim subjects, but they felt it to be humiliating to their pride to pay a tax that was levied in return for protection of life and property, and petitioned the caliph to be allowed to make the same kind of contribution as the Muslims did. So in lieu of the jizyah they paid a double Sadaqah or alms,—which was a poor tax levied on the fields and cattle, etc., of the Muslims.
(online) - Ramadan al-Buti, Muhammad Saʿid (2005). Al-Jihād fī'l-Islām الجهاد في الإسلام (in Arabic). Damascus: Dār al-Fikr. p. 136. Translation: "Based on this (event), the majority of jurists from Shāfiʿīs, Ḥanafīs and Ḥanbalīs state that it is lawful to take the jizya from ahl al-dhimmah by name of double zakat. Meaning it isn't necessary to call the tax that is taken from them by (jizya), and among the known legal maxim is that consideration is granted to objectives and meanings and not to terms and specific wordings. [...] And you may ask: Is it necessary when the name of this tax is transformed from jizya to zakāt or ṣadaqah that the requested amount be doubled? The answer is that this falls under the laws of the ruler (ʾaḥkām al-ʾimāmah), so the command to change the name, and to define the respective amount is exclusive to what the ruler sees most fit according to each time." (online)
- Walker Arnold, Thomas (1913). Preaching of Islam: A History of the Propagation of the Muslim Faith. Constable & Robinson Ltd. p. 59.
jizyah — a word which originally denoted tribute of any kind paid by the non-Muslim subjects of the Arab empire, but came later on to be used for the capitation-tax as the fiscal system of the new rulers became fixed.
(online) - Abou Al-Fadl 2002, p. 21. "When the Qur'an was revealed, it was common inside and outside of Arabia to levy poll taxes against alien groups. Building upon the historical practice, classical Muslim jurists argued that the poll tax is money collected by the Islamic polity from non-Muslims in return for the protection of the Muslim state. If the Muslim state was incapable of extending such protection to non-Muslims, it was not supposed to levy a poll tax." Abou Al-Fadl, Khaled (2002). The Place of Tolerance in Islam. Beacon Press. ISBN 978-0-8070-0229-2.
- A.C. Brown, Jonathan (2011). Muhammad: A Very Short Introduction. Oxford: Oxford University Press. p. 48. ISBN 9780199559282.
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- Ramadan al-Buti, Muhammad Saʿid (2005). Al-Jihād fī'l-Islām الجهاد في الإسلام (in Arabic). Damascus: Dār al-Fikr. p. 134.
- Walker Arnold, Thomas (1913). Preaching of Islam: A History of the Propagation of the Muslim Faith. Constable & Robinson Ltd. pp. 61.
Again, in the treaty made by Khālid with some towns in the neighborhood of Hīrah, he writes: "If we protect you, then jizyah is due to us; but if we do not, then it is not due."
(online) - Zaydān, ʿAbd al-Karīm (1982). ʾAḥkām al-Dhimmiyīn wa-l-mustaʾminīn fī dār al-Islām أحكام الذميين والمستأمنين في دار الإسلام (in Arabic). Damascus: Dār al-Quds – Muʾassassat al-Risālah. p. 154. Quote: «جاء في صلح خالد بن الوليد ... في منطقة الحيرة، ما يأتي: "... فإن منعناكم فلنا الجزية و إلا فلا ..."» Translation: "It was stated in the peace treaty made by Khālid b. al-Walīd ... in the neighborhood of al-Ḥīrah, what follows: «... If we protect you, then jizya is due to us; but if we do not, then it is not due...»" (online)
- Nuʿmānī, Shiblī (Entry Author), Rashīd Riḍā (ed.). Majallat al-Manār مجلة المنار [Al-Manar] (in Arabic). Vol. 1. Cairo. p. 873. n°45. Translation: "This is a treaty made by Khālid b. al-Walīd ... If we protect you, then jizya is due to us; but if we do not, then it is not due. This was written in the year twelve in Safar." (online)
- al-Qaraḍāwī, Yūsuf (1992). Ghayr al-Muslimīn fī al-Mujtamaʿ al-ʾIslāmī غير المسلمين في المجتمع الاسلامي (in Arabic). Cairo: Maktabat Wahbah. p. 62. ISBN 978-977-7236-55-3. 3rd Ed. Translation: "Khālid wrote in the treaty that he concluded with some towns in the neighborhood of al-Ḥīrah that: «If we protect you, then jizya is due to us; but if we do not, then it is not due»." (online)
- Walker Arnold, Thomas (1913). Preaching of Islam: A History of the Propagation of the Muslim Faith. Constable & Robinson Ltd. pp. 60–1.
The Emperor Heraclius had raised an enormous army with which to drive back the invading forces of the Muslims, who had in consequence to concentrate all their energies on the impending encounter. The Arab general, Abū ʻUbaydah, accordingly wrote to the governors of the conquered cities of Syria, ordering them to pay back all the jizyah that had been collected from the cities, and wrote to the people, saying, "We give you back the money that we took from you, as we have received news that a strong force is advancing against us. The agreement between us was that we should protect you, and as this is not now in our power, we return you all that we took. But if we are victorious we shall consider ourselves bound to you by the old terms of our agreement." In accordance with this order, enormous sums were paid back out of the state treasury, and the Christians called down blessings on the heads of the Muslims, saying, "May God give you rule over us again and make you victorious over the Romans; had it been they, they would not have given us back anything, but would have taken all that remained with us."
(online) - al-Zuḥaylī, Wahbah (1998). ʾĀthar al-ḥarb fī l-fiqh al-Islāmī : dirāsah muqārinah آثار الحرب في الفقه الإسلامي : دراسة مقارنة (in Arabic). Damascus: Dār al-Fikr. pp. 692–693. ISBN 978-1-57547-453-3. Translation: "Abu ʿUbaydah b. al-Jarāḥ, when he was informed that the Romans were readying for battle against him in the boundaries of the Islamic State in the north, Abu ʿUbaydah then wrote to the governors of the cities with whom pacts had been concluded that they must return the sums collected from jizya and kharāj and say to their subjects: "We return to you your money because we have been informed that troops are being raised against us. In our agreement you stipulated that we protect you, but we are unable to do so. Therefore, we now return to you what we have taken from you, and we will abide by the stipulation and what has been written down, if God grants us victory over them." And when they stated that to them, and they returned the sums that they took from them, they (the Christians) said: "May God give you rule over us again and make you victorious over [the Romans]; had it been they, they would not have given us back anything, but would have taken all that remained with us."" (online)
- Zaydān, ʿAbd al-Karīm (1982). ʾAḥkām al-Dhimmiyīn wa-l-mustaʾminīn fī dār al-Islām أحكام الذميين والمستأمنين في دار الإسلام (in Arabic). Damascus: Dār al-Quds – Muʾassassat al-Risālah. p. 155. Translation: "Abu ʿUbaydah b. al-Jarāḥ, when he was informed by his governors that the Romans were readying for battle against him, he then wrote to them that they must return the jizya that they took from them. And he ordered them to say to their subjects: "We return to you your money because we have been informed that troops are being raised against us. In our agreement you stipulated that we protect you, but we are unable to do so. Therefore, we now return to you what we have taken from you, and we will abide by the stipulation and what has been written down, if God grants us victory over them." (online)
- al-Zuḥaylī, Wahbah (1998). ʾĀthar al-ḥarb fī l-fiqh al-Islāmī : dirāsah muqārinah آثار الحرب في الفقه الإسلامي : دراسة مقارنة (in Arabic). Damascus: Dār al-Fikr. p. 693. ISBN 978-1-57547-453-3. Translation: "And this (historical precedents for the jizya being returned when the state couldn't protect ahl al-dhimma) has an equivalent [during the times] of the Crusades, as such Ṣalāḥ ad-Dīn al-Ayyūbī returned the jizya to the Christians of Syria when he was compelled to retract from it." (online)
- al-Qaraḍāwī, Yūsuf (1992). Ghayr al-Muslimīn fī al-Mujtamaʿ al-ʾIslāmī غير المسلمين في المجتمع الاسلامي (in Arabic). Cairo: Maktabat Wahbah. p. 63. ISBN 978-977-7236-55-3. 3rd Ed. Translation: "It is very clear that any Christian group who joined the service of the Muslim army was exempted from this tax, just as is the case with the tribe of «al-Jurājima», a Christian tribe near Antioch, who made peace with the Muslims, promising to be their allies, and fight on their side in battle, on condition that they should be exempted from [the payment of] the jizya, and should receive their proper share of the booty." (online)
- Walker Arnold, Thomas (1913). Preaching of Islam: A History of the Propagation of the Muslim Faith. Constable & Robinson Ltd. pp. 62–3.
On the other hand, when the Egyptian peasants, although Muslim in faith, were made exempt from military service, a tax was imposed upon them as on the Christians, in lieu thereof.
(online) - al-Zuḥaylī, Wahbah (1998). ʾĀthar al-ḥarb fī l-fiqh al-Islāmī : dirāsah muqārinah آثار الحرب في الفقه الإسلامي : دراسة مقارنة (in Arabic). Damascus: Dār al-Fikr. p. 692. ISBN 978-1-57547-453-3. Translation: "The Shafi'i scholar al-Khaṭīb ash-Shirbīniy stated: «Military service is not obligatory for non-Muslims -- especially for a dhimmi since he gives the jizya so that we protect and defend him, and not so that he defends us.»" (online)
- Ramadan al-Buti, Muhammad Saʿid (2005). Al-Jihād fī'l-Islām الجهاد في الإسلام (in Arabic). Damascus: Dār al-Fikr. pp. 101–102. (Translation): "The verse commands qitāl (قتال) and not qatl (قتل), and it is known that there is a big distinction between these two words ... For you say qataltu (قتلت) so-and-so if you initiated the fighting, while you say qātaltu (قاتلت) him if you resisted his effort to fight you by a reciprocal fight, or if you forestalled him in that so that he would not get at you unawares." (online)
- al-Zuḥaylī, Wahbah (1998). ʾĀthar al-ḥarb fī l-fiqh al-Islāmī : dirāsah muqārinah آثار الحرب في الفقه الإسلامي : دراسة مقارنة (in Arabic). Damascus: Dār al-Fikr. p. 705. ISBN 978-1-57547-453-3. Quote: «لا أن يضربوا و لا يؤذوا قال الشافعي: [...] و الصغار : أن يجري عليهم الحكم» Translation: "al-Shafi'i said: [...] And aṣ-Ṣaghār means that rulings are enforced on them, it does not mean that they should be beaten or be harmed." (online)
- al-Qaraḍāwī, Yūsuf (2009). Fiqh al-Jihād: Dirāsah Muqāranah li-Aḥkāmih wa Falsafatih fī Ḍawʾ al-Qurʾān wa al-Sunnah فقه الجهاد: دراسة مقارنة لأحكامه وفلسفته في ضوء القرآن والسنة (in Arabic). Vol. 2 (3 ed.). Cairo: Maktabat Wahbah. p. 831. ISBN 978-977-225-246-6. Quote: «وليس معنى:
Translation: "And it is not the case that the meaning of: "... while they are ṣāghirūn" is to humiliate them, and making them feel shame, like some may misunderstand, but [the meaning] is as Imām Shāfiʿī explained, that (aṣ-Ṣaghār) means that Islamic rulings are enforced on them, and he narrated this from the scholars, so he stated: (I heard a number of the people of knowledge state: aṣ-Ṣaghār means that Islamic rulings are enforced on them...)" (online) - Ṭaʿīmah, Ṣābir (2008). al-Islām wa'l-ʿĀkhar — Dirāsah ʿan Waḍʿiyat Ghayr al-Muslimīn fī Mujtamaʿāt al-Muslimīn الإسلام والآخر — دراسة عن وضعية غير المسلمين في مجتمعات المسلمين. Riyadh: Maktabat al-Rushd. p. 499. Quote: «وقصته رضي الله عنه مشهورة مع اليهودي الذي رآه على باب متسولاً، وهو يقول: شيخ كبير ضرير البصر، فضرب عضده من خلفه وقال: من أي أهل الكتاب أنت؟ قال: يهودي، قال: فما ألجأك إلي ما أرى؟ قال: أسأل الجزية والحاجة والسن، قال: فأخذ عمر بيده وذهب به إلى منزله فرضخ له بشيء من المنزل، ثم أرسل إلى خازن بيت المال فقال: انظر هذا وضرباءه فوالله ما أنصفناه، أن أكلنا شبيبته ثم نخذله عند الهرم، وقرأ الآية الكريمة: إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ ۖ فَرِيضَةً مِّنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ [التوبة : ٦٠] والفقراء هم المسلمون، وهذا من المساكين من أهل الكتاب، ووضع عنه الجزية وعن ضربائه» Translation: "And his [ʿUmar b. al-Khaṭṭāb] – May God be pleased with him – famous story with the Jew that he saw by a door begging, while stating: 'An old man, blind sight'. ʿUmar then asked him, 'So why are you begging?' 'I am begging for money', the man said, 'so I can pay the jizya and fulfill my needs'. ʿUmar took him by the hand and led him to his home and gave him gifts and money, then he sent him to the treasurer of the public treasury (Bayt al-Mal) and said, 'Take care of him and those like him, for by God, we have not treated him fairly if we benefited from him in his younger days but left him helpless in his old age! Then he recited the verse, "Alms-tax is only for the poor and the needy, for those employed to administer it, for those whose hearts are attracted ˹to the faith˺, for ˹freeing˺ slaves, for those in debt, for Allah's cause, and for ˹needy˺ travellers. ˹This is˺ an obligation from Allah. And Allah is All-Knowing, All-Wise." [Quran 9:60] and the poor are amongst the Muslims and this one is from the needy amongst the People of the Book.' So ʿUmar exempted him and those like him from payment of the jizya." (online)
- al-Zuḥaylī, Wahbah (1998). ʾĀthar al-ḥarb fī l-fiqh al-Islāmī : dirāsah muqārinah آثار الحرب في الفقه الإسلامي : دراسة مقارنة (in Arabic). Damascus: Dār al-Fikr. p. 700. ISBN 978-1-57547-453-3. Quote: «ما روي عن سيدنا عمر رضي الله عنه: أنه مر بشيخ من أهل الذمة يسأل على أبواب المساجد بسبب الجزية و الحاجة و السن، فقال: ما أنصفناك كنا أخذنا منك الجزية في شبيبتك ثم ضيعناك في كبرك، ثم أجرى عليه من بيت المال ما يصلحه، و وضع عنه الجزية و عن ضربائه.» Translation: "What was narrated from Sayyiduna ʿUmar b. al-Khaṭṭāb – May God be pleased with him – : That he passed by an old man from the dhimma community who was begging in front of the doors of the mosques because of [the need to pay] jizya and fulfill his needs and his old age, so he [ʿUmar] said: 'We have not done justice to you in taking from you when you were young and forsaking you in your old age', so he gave him a regular pension from the Bayt al-Māl (Public Treasury), and he exempted him and his likes from the jizya." (online)
- Eraly, Abraham (2000). Emperors of the peacock throne : the saga of the great Mughals. New York: Penguin Books. pp. 401–6. ISBN 978-0-14-100143-2.
- Walker Arnold, Thomas (1913). Preaching of Islam: A History of the Propagation of the Muslim Faith. Constable & Robinson Ltd. p. 60.
The rates of jizyah levied by the early conquerors were not uniform
(online) - al-Qaraḍāwī, Yūsuf (1992). Ghayr al-Muslimīn fī al-Mujtamaʿ al-ʾIslāmī غير المسلمين في المجتمع الاسلامي (in Arabic). Cairo: Maktabat Wahbah. p. 39. ISBN 978-977-7236-55-3. 3rd Ed. Quote: «وكان يسمح بدفع الجزية نقداً أو عيناً، لكن لا يسمح بتقديم الميتة أو الخنزير أو الخمر بدلاً من الجزية.» Translation: "And it was accepted to pay it in cash or in kind, but it wasn't permitted to [pay] the jizya by means of dead [animals], pigs or wine." (online)
- Walker Arnold, Thomas (1913). Preaching of Islam: A History of the Propagation of the Muslim Faith. Constable & Robinson Ltd. p. 60.
This tax could be paid in kind if desired; cattle, merchandise, household effects, even needles were to be accepted in lieu of specie, but not pigs, wine, or dead animals.
(online) - Ramadan al-Buti, Muhammad Sa'id (2005). Al-Jihād fī'l-Islām. Damascus: Dār al-Fikr. p. 133. Quote: «الإمام النووي [...] قال في كتابه روضة الطالبين [...]: «قلْت: هذه الْهيئَة الْمذكورة أَولا: لا نعلَم لها علَى هذا الْوجه أَصلا معتمدا، وإِنما ذكرها طائِفة من أَصحابنا الخراسانيين، وقال جمهور الأَصحاب: تؤْخذ الجزية برفق، كأَخذ الديون. فالصواب الجزم بأَن هذه الْهيئَة باطلة مردودة على من اخترعها، ولم ينقل أَن النبي ولا أَحدا من الخلَفاء الراشدين فعل شيئَا منها، مع أَخذهم الْجزية.» وقد كرر هذا التحذير وهذا النكير على هؤلاء المخترعين، في كتابه المشهور المنهاج.» Translation: "The Imām al-Nawawī [...] said in his book Rawḍat al-Ṭālibīn [...] : «I said: As for this aforementioned practice, I know of no sound support for it in this respect, and it is only mentioned by the scholars of Khurasan. The majority (jumhūr) of scholars say that the jizya is to be taken with gentleness, as one would receive a debt (dayn). The reliably correct opinion is that this practice is invalid and those who devised it should be refuted. It is not related that the Prophet or any of the rightly-guided caliphs did any such thing when collecting the jizya.» And he repeated this warning and this negation on those innovators, in his famous book al-Minhāj." (online)
- Ramadan al-Buti, Muhammad Sa'id (2005). Al-Jihād fī'l-Islām. Damascus: Dār al-Fikr. p. 133. Translation: "And Ibn Qudāmah mentioned in his Mughni (encyclopedic book on fiqh) some of these flawed innovations [in the collection of this tax], and he clarified that the way of the Prophet of God – Peace be upon him -, his companions, and the rightly-guided caliphs was contrary to that, and that they encouraged that jizya be collected with gentleness and kindness." (online)
- Lewis, Bernard (1992). Race and Slavery in the Middle East: An Historical Enquiry. Oxford University Press. pp. 7. ISBN 978-0195053265.
[...] those who remained faithful to their old religions and lived as protected persons (dhimmis) under Muslim rule could not, if free, be legally enclaved unless they had violated the terms of the dhimma, the contract governing their status, as for example by rebelling against Muslim rule or helping the enemies of the Muslim state or, according to some authorities, by withholding payment of the Kharaj or the Jizya, the taxes due from dhimmis to the Muslim state.
- al-Zuḥaylī, Wahbah (1998). ʾĀthar al-ḥarb fī l-fiqh al-Islāmī : dirāsah muqārinah آثار الحرب في الفقه الإسلامي : دراسة مقارنة (in Arabic). Damascus: Dār al-Fikr. p. 700. ISBN 978-1-57547-453-3. Translation: "And it was stated in the treaty of Khalid b. al-Walid with the people of al-Hirah: I assured them that any [non-Muslim] person who is unable to earn his livelihood, or is struck by disaster, or who becomes destitute and is helped by the charity of his fellow men will be exempted from the jizya and he and his family will be supplied with sustenance by the Bayt al-Mal (public treasury)." (online)
- al-Qaraḍāwī, Yūsuf (1992). Ghayr al-Muslimīn fī al-Mujtamaʿ al-ʾIslāmī غير المسلمين في المجتمع الاسلامي (in Arabic). Cairo: Maktabat Wahbah. pp. 16–7. ISBN 978-977-7236-55-3. 3rd Ed. (online); al-Qaraḍāwī, Yūsuf (2009). Fiqh al-Jihād: Dirāsah Muqāranah li-Aḥkāmih wa Falsafatih fī Ḍawʾ al-Qurʾān wa al-Sunnah فقه الجهاد: دراسة مقارنة لأحكامه وفلسفته في ضوء القرآن والسنة (in Arabic). Vol. 2. Cairo: Maktabat Wahbah. p. 1005. ISBN 978-977-225-246-6. 3rd Ed. Translation: "The Prophet of God ﷺ said: «Everyone of you is a guardian, and everyone of you is responsible for his charges: The ruler (Imām) is a guardian and is responsible for his subjects ...» And that is how things went in the (period) of the Rāshidūn and those after them. So we find in the treaty of protection between Khālid b. al-Walīd and the town of al-Ḥīrah in ʿIrāq, who were Christians: (I assured them that any [non-Muslim] person who is unable to earn his livelihood, or is struck by disaster, or who becomes destitute and is helped by the charity of his fellow men will be exempted from the jizya and he and his family will be supplied with sustenance by the public treasury). And this was in the era of Abū Bakr al-Ṣiddīq, with the presence of a large number of companions, and this was (also) written by Khālid to Abū Bakr al-Ṣiddīq the successor of the Prophet of God, and no one disagreed with him (on this matter), and (so) things like this are considered to be a consensus." (online)
- Gil, Moshe (1997). A History of Palestine: 634–1099. Cambridge University Press. pp. 28–30.
- Elliot, H. M. (Henry Miers), Sir; John Dowson (1867). "15. Táríkh-i Fíroz Sháhí, of Ziauddin Barani". The History of India, as Told by Its Own Historians. The Muhammadan Period (Vol 3.). London, Trübner & Co. p. 184.
Quote – The Sultan then asked, "How are Hindus designated in the law, as payers of tributes or givers of tribute? The Qazi replied, "They are called payers of tribute, and when the revenue officer demands silver from them, they should tender gold. If the officer throws dirt into their mouths, they must without reluctance open their mouths to receive it. The due subordination of the zimmi is exhibited in this humble payment and by this throwing of dirt in their mouths. The glorification of Islam is a duty. God holds them in contempt, for he says, "keep them under in subjection". To keep the Hindus in abasement is especially a religious duty, because they are the most inveterate enemies of the Prophet, and because the Prophet has commanded us to slay them, plunder them, enslave them and spoil their wealth and property. No doctor but the great doctor (Hanafi), to whose school we belong, has assented to the imposition of the jizya (poll tax) on Hindus. Doctors of other schools allow no other alternative but Death or Islam.
{{cite book}}: CS1 maint: multiple names: authors list (link) - Futuhat-i Firoz Shahi Autobiography of Firoz Shah Tughlaq, Translated y Elliot and Dawson, Volume 3 – The History of India, Cornell University, pp 374–83
- Aurangzeb, Emperor of Hindustan; Jamshedji Hormasji Bilimoriya (1908). Ruka'at-i-Alamgiri; or, Letters of Aurungzebe, with historical and explanatory notes;. University of California Libraries. London : Luzac [etc., etc.]
- Scott, Rachel (2010). The challenge of political Islam non-Muslims and the Egyptian state. Stanford, Calif: Stanford University Press. p. 101. ISBN 978-0-8047-6906-8.
In the mid-1980s Yusuf al-Qaradawi argued that non-Muslims should not serve in the army and should pay the jizya on the basis that the Islamic state is best protected by those who believe in it.
- al-Qaraḍāwī, Yūsuf (2007). al-Dīn wa-al-siyāsah : taʼṣīl wa-radd shubuhāt الدين والسياسة : تأصيل ورد شبهات. Dublin: European Council for Fatwa and Research. p. 157. Quote: «و اليوم بعد أن أصبح التجنيد الإجباري مفروضا على كل المواطنين − مسلمين و غير مسلمين − لم يعد هناك مجال لدفع أي مال، لا باسم جزية، و لا غيرها.» Translation: "Nowadays, after military conscription has become compulsory for all citizens — Muslims and non-Muslims — there is no longer room for any payment, whether by name of jizya, or any other." (online)
- Ramadan al-Buti, Muhammad Sa'id (2005). Al-Jihād fī'l-Islām. Damascus: Dār al-Fikr. pp. 132–3. Quote: «تزيدات مبتدعة في طريقة استحصال الرسم أو الضريبة التي تسمى الجزية. و في معاملة الكتابيين عموماً، لم نقرأها في القرآن، و لم نجد دليلاً عليها في سنَّة عن رسول الله ﷺ، و إنما ذكرها بعض متأخري الفقهاء. [...] و قد أنكر محققو الفقهاء على إختلاف مذاهبهم، هده التزايدات المبتدعة، و المقحمة في أحكام الشرع و مبادئه، و حذروا من اعتمادها و الأخذ بها.» Translation: "Heretical additions in the collection methods of the tax that is called the jizya, and in the common behavior with the People of the Book in general, that we didn't read in the Qur'an, and that we didn't find evidence for in the Sunnah of the Prophet of God – Peace be upon him, but that was mentioned by some later jurists (fuqahā). [...] In point of fact, leading scholars (muḥaqqiqū) of jurisprudence, despite their differences in their respective schools of jurisprudence (madhāhib), have denied and refuted these heretical innovations, that were intrusive in the rules and principles of the Law, and they warned against following and taking them."
- Lewis, Bernard (2002). Arabs in History. OUP Oxford. p. 57. ISBN 978-0-19280-31-08.
- Walker Arnold, Thomas (1913). Preaching of Islam: A History of the Propagation of the Muslim Faith. Constable & Robinson Ltd. pp. 59.
... but this jizyah was too moderate to constitute a burden, seeing that it released them from the compulsory military service that was incumbent on their Muslim fellow-subjects. Conversion to Islam was certainly attended by a certain pecuniary advantage, but his former religion could have had but little hold on a convert who abandoned it merely to gain exemption from the jizyah; and now, instead of jizyah, the convert had to pay the legal alms, zakāt, annually levied on most kinds of movable and immovable property.
(online)
books.google.com
- Long, Matthew (2012). "Jizya". The Princeton Encyclopedia of Islamic Political Thought. Princeton University Press. pp. 283–4. ISBN 978-0691134840.
- Werner Ende; Udo Steinbach (2010). Islam in the World Today. Cornell University Press. p. 738. ISBN 978-0801445712.
- Lane, Edward William (1865). Arabic-English Lexicon. p. 422.
- Anver M. Emon (26 July 2012). Religious Pluralism and Islamic Law: Dhimmis and Others in the Empire of Law. Oxford University Press. p. 105. ISBN 978-0199661633.
As al-Mwardi indicated, the jizya served a complex set of purposes: (1) the jizya permitted the inclusion of non-Muslims in the polity and the retention of their faith; (2) the jizya reminded the dhimmis of their humiliated status as a conquered people (adhillä' maqhürin) and their subjection to Islamic law; and (3) the jizya offered non-Muslims an incentive to convert to Islam.
- Etudes d'Orientalisme dédiées à la mémoire de Lévi-Provençal, Vol. II. 1962. p. 457.
- The Myth of the Andalusian Paradise. Open Road Media. 9 February 2016. p. 209. ISBN 9781504034692.
- Stilt, Kristen (12 January 2012). "Case5.4". Islamic Law in Action: Authority, Discretion, and Everyday Experiences in Mamluk Egypt. OUP Oxford. ISBN 9780191629822. Retrieved 19 January 2016.
- 'Umar bin 'Abd al-'Aziz Qurchi, Samahat al-Islam. pp. 278–9. Maktabat al-'Adib.
- Seed, Patricia (1995). Ceremonies of Possession in Europe's Conquest of the New World, 1492–1640. Cambridge University Press. p. 79. ISBN 978-0-521-49757-2. Retrieved 21 February 2020.
- Seed, Patricia (1995). Ceremonies of Possession in Europe's Conquest of the New World, 1492–1640. Cambridge University Press. p. 82. ISBN 978-0-521-49757-2. Retrieved 21 February 2020.
Payment of tribute was often rationalized, as jizya had been, as a contribution by indigenous peoples to their military defense.
- Hoyland 2014, p. 99. Hoyland, Robert G. (2014). In Gods Path: The Arab Conquests and the Creation of an Islamic Empire. Oxford University Press. ISBN 9780190209650.
- Hoyland 2014, p. 199. Hoyland, Robert G. (2014). In Gods Path: The Arab Conquests and the Creation of an Islamic Empire. Oxford University Press. ISBN 9780190209650.
- Hoyland 2014, pp. 201–202. Hoyland, Robert G. (2014). In Gods Path: The Arab Conquests and the Creation of an Islamic Empire. Oxford University Press. ISBN 9780190209650.
- Hoyland 2014, p. 200. Hoyland, Robert G. (2014). In Gods Path: The Arab Conquests and the Creation of an Islamic Empire. Oxford University Press. ISBN 9780190209650.
- Vincent A Smith, The Oxford History of India: From the Earliest Times to the End of 1911 at Google Books, Chapter 2, pp 236–42, Oxford University Press
- William Hunter (1903), A Brief History of the Indian Peoples, p. 124, at Google Books, 23rd Edition, pp. 124–8
- Vincent A Smith, The Oxford History of India: From the Earliest Times to the End of 1911 at Google Books, Chapter 2, pp. 249–51, Oxford University Press.
- Hoyland 2014, p. 198. "The most contentious aspect of this discriminatory policy was taxation. Initially, as one would expect, the Arabs, as conquerors and soldiers/rulers, did not pay any taxes. The (adult male) conquered people, on the other hand, all paid tax, irrespective of their religion or ethnicity, unless they were granted an exemption in return for providing military service or spying or the like." Hoyland, Robert G. (2014). In Gods Path: The Arab Conquests and the Creation of an Islamic Empire. Oxford University Press. ISBN 9780190209650.
- Lapidus, Ira M. (2014). A History of Islamic societes. Cambridge University Press. p. 53. ISBN 9780521514309.
britannica.com
britannica.com
- Afsaruddin, Asma. "jizyah, Islamic tax". Encyclopædia Britannica. Retrieved 10 November 2021.
The rate of taxation and methods of collection varied greatly from province to province and were influenced by local pre-Islamic customs.
- Muḥammad ibn Tughluq Encyclopedia Britannica (2009)
concise.britannica.com
- "The Zoroastrians who remained in Persia (modern Iran) after the Arab–Muslim conquest (7th century AD) had a long history as outcasts. Although they purchased some toleration by paying the jizya (poll tax), not abolished until 1882, they were treated as an inferior race, had to wear distinctive garb, and were not allowed to ride horses or bear arms." Gabars, Encyclopædia Britannica. 2007. Britannica Concise Encyclopedia. 29 May 2007.[full citation needed]
catheyallison.com
- Ahmad ibn Naqib al-Misri, Nuh Ha Mim Keller (1368). "Reliance of the Traveller" (PDF). Amana Publications. p. 608. Retrieved 14 May 2020.
dailyrollcall.com
- Ahmad ibn Naqib al-Misri, Nuh Ha Mim Keller (1368). "A Classic Manual of Islamic Scared Law" (PDF). Shafiifiqh.com. Retrieved 14 May 2020.
dawn.com
- Coming home to Orakzai ABDUL SAMI PARACHA, Dawn.com (JAN 05, 2010). "In December 2008, Tehrik-e-Taliban Pakistan enforced a strict version of Islamic law in divergence of enviously guarded distinctive tribal culture in Orakzai Agency. Less than a month a later, a decree for jizya was imposed and had to be paid by all minorities if they want protection against local criminal gangs or that they had to convert to Islam."
degruyter.com
- Truschke, Audrey (2020-07-20). "5. Moral Man and Leader". Aurangzeb : The Life and Legacy of India's Most Controversial King. Stanford University Press. pp. 66–77. doi:10.1515/9781503602595-009. ISBN 978-1-5036-0259-5. S2CID 243691670.
- Truschke, Audrey (2017-01-01). "7. Later Years". Aurangzeb: The Life and Legacy of India's Most Controversial King. Stanford University Press. pp. 89–100. doi:10.1515/9781503602595-011. ISBN 978-1-5036-0259-5. S2CID 242351847.
doi.org
- Alshech, Eli (2003). "Islamic Law, Practice, and Legal Doctrine: Exempting the Poor from the Jizya under the Ayyubids (1171–1250)". Islamic Law and Society. 10 (3): 348–375. doi:10.1163/156851903770227584.
...jurists divided the dhimma community into two major groups. The first group consists of all adult, free, sane males among the dhimma community, while the second includes all other dhimmas (i.e., women, slaves, minors, and the insane). Jurists generally agree that members of the second group are to be granted a "blanket" exemption from jizya payment.
- Abdel-Haleem 2012, pp. 75–6, 77. Abdel-Haleem, Muhammad (2012). "The jizya Verse (Q. 9:29): Tax Enforcement on Non-Muslims in the First Muslim State". Journal of Qur'anic Studies. 14 (2): 72–89. doi:10.3366/jqs.2012.0056. ISSN 1465-3591.
- Abdel-Haleem 2012, pp. 75–6. Abdel-Haleem, Muhammad (2012). "The jizya Verse (Q. 9:29): Tax Enforcement on Non-Muslims in the First Muslim State". Journal of Qur'anic Studies. 14 (2): 72–89. doi:10.3366/jqs.2012.0056. ISSN 1465-3591.
- Muhibbu-Din, M. A. (2000-04-01). "Ahl Al-Kitab and Religious Minorities in the Islamic State: Historical Context and Contemporary Challenges". Journal of Muslim Minority Affairs. 20 (1): 119. doi:10.1080/13602000050008933. ISSN 1360-2004. S2CID 143224068.
- Shah, Nasim Hasan (1988). "The concept of Al-Dhimmah and the rights and duties of Dhimmis in an Islamic state". Journal of Muslim Minority Affairs. 9 (2): 220. doi:10.1080/02666958808716075. ISSN 0266-6952.
- Shah, Nasim Hasan (1988). "The concept of Al-Dhimmah and the rights and duties of Dhimmis in an Islamic state". Journal of Muslim Minority Affairs. 9 (2): 221. doi:10.1080/02666958808716075. ISSN 0266-6952.
- See alternative translation via Abdel-Haleem 2012, p. 83: "Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. " Abdel-Haleem, Muhammad (2012). "The jizya Verse (Q. 9:29): Tax Enforcement on Non-Muslims in the First Muslim State". Journal of Qur'anic Studies. 14 (2): 72–89. doi:10.3366/jqs.2012.0056. ISSN 1465-3591.
- Abdel-Haleem 2012, pp. 72–4. Abdel-Haleem, Muhammad (2012). "The jizya Verse (Q. 9:29): Tax Enforcement on Non-Muslims in the First Muslim State". Journal of Qur'anic Studies. 14 (2): 72–89. doi:10.3366/jqs.2012.0056. ISSN 1465-3591.
- Abdel-Haleem 2012, p. 80. Abdel-Haleem, Muhammad (2012). "The jizya Verse (Q. 9:29): Tax Enforcement on Non-Muslims in the First Muslim State". Journal of Qur'anic Studies. 14 (2): 72–89. doi:10.3366/jqs.2012.0056. ISSN 1465-3591.
- Shah, Nasim Hasan (1988). "The concept of Al-Dhimmah and the rights and duties of Dhimmis in an Islamic state". Journal of Muslim Minority Affairs. 9 (2): 219. doi:10.1080/02666958808716075. ISSN 0266-6952.
Instead of cash, jizya may be paid in kind.
- Truschke, Audrey (2020-07-20). "5. Moral Man and Leader". Aurangzeb : The Life and Legacy of India's Most Controversial King. Stanford University Press. pp. 66–77. doi:10.1515/9781503602595-009. ISBN 978-1-5036-0259-5. S2CID 243691670.
- Chandra, Satish (1969). "Jizyah and the State in India during the 17th Century". Journal of the Economic and Social History of the Orient. 12 (3): 322–340. doi:10.2307/3596130. ISSN 0022-4995. JSTOR 3596130.
- Truschke, Audrey (2017-01-01). "7. Later Years". Aurangzeb: The Life and Legacy of India's Most Controversial King. Stanford University Press. pp. 89–100. doi:10.1515/9781503602595-011. ISBN 978-1-5036-0259-5. S2CID 242351847.
- Egemen Yılgür|2023|the 1858 Tax Reform and the Other Nomads in Ottoman Asia |url=https://www.tandfonline.com/doi/full/10.1080/00263206.2023.2185882 |journal=Middle Eastern Studies|pages=1–20 |doi= https://doi.org/10.1080/00263206.2023.2185882
- Tramontana, Felicita (2013). "The Poll Tax and the Decline of the Christian Presence in the Palestinian Countryside in the 17th Century". Journal of the Economic and Social History of the Orient. 56 (4–5): 631–652. doi:10.1163/15685209-12341337.
The (cor)relation between the payment of the poll-tax and conversion to Islam, has long been the subject of scholarly debate. At the beginning of the twentieth century scholars suggested that after the Muslim conquest the local populations converted en masse to evade the payment of the poll tax. This assumption has been challenged by subsequent research. Indeed Dennett's study clearly showed that the payment of the poll tax was not a sufficient reason to convert after the Muslim conquest and that other factors—such as the wish to retain social status—had greater influence. According to Inalcik the wish to evade payment of the jizya was an important incentive for conversion to Islam in the Balkans, but Anton Minkov has recently argued that taxation was only one of a number of motivations.
- Abdel-Haleem 2012, p. 86. Abdel-Haleem, Muhammad (2012). "The jizya Verse (Q. 9:29): Tax Enforcement on Non-Muslims in the First Muslim State". Journal of Qur'anic Studies. 14 (2): 72–89. doi:10.3366/jqs.2012.0056. ISSN 1465-3591.
iranicaonline.org
- Moreen, Vera B. "JEZYA". Encyclopedia Iranica. Encyclopædia Iranica Foundation, Brill Academic Publishers. Retrieved 7 April 2024.
islamonline.net
- Al-Awa, Mohammad Salim (2005-07-13). "Nidhām ʾAhl al-Dhimma, Ruʾyah Islāmiyah Muʿāssira" نظام أهل الذمة: رؤية إسلامية معاصرة (in Arabic). Archived from the original on 2009-06-04. Retrieved 2019-10-13.
Jizya is in exchange for military service, and the companions and successors exempted it from non-Muslims who joined Muslims in defending the nation, just as the Imam Ibn Hajar pointed in his commentary on al-Bukhari, Fath al-Bari, and he relates that [opinion] – and indeed this is correct – to the majority of jurists.
iswiraq.blogspot.co.uk
- Caris, Charlie. "The Islamic State Announces Caliphate". Institute for the Study of War. Retrieved 1 July 2014.
jstor.org
- Satish Chandra (1969), Jizyah and the State in India during the 17th Century, Journal of the Economic and Social History of the Orient, Vol. 12, No. 3, pp. 322–40, quote="Although kharaj and jizyah were sometimes treated as synonyms, a number of fourteenth century theological tracts treat them as separate"
- Ahmed 1975. Ahmed, Ziauddin (1975). "The concept of Jizya in early Islam". Islamic Studies. 14 (4): 293–305. JSTOR 20846971.
- Ahmed 1975, p. 293. Ahmed, Ziauddin (1975). "The concept of Jizya in early Islam". Islamic Studies. 14 (4): 293–305. JSTOR 20846971.
- Chandra, Satish (1969). "Jizyah and the State in India during the 17th Century". Journal of the Economic and Social History of the Orient. 12 (3): 322–340. doi:10.2307/3596130. ISSN 0022-4995. JSTOR 3596130.
- Evidence on the Muslim Poll Tax from Non Muslim Sources. p. 278-279. JSTOR 3596268.
oxfordreference.com
- Vincent J. Cornell (2009). "Jizyah". In John L. Esposito (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press. ISBN 9780195305135.
quran.com
- Ṭaʿīmah, Ṣābir (2008). al-Islām wa'l-ʿĀkhar — Dirāsah ʿan Waḍʿiyat Ghayr al-Muslimīn fī Mujtamaʿāt al-Muslimīn الإسلام والآخر — دراسة عن وضعية غير المسلمين في مجتمعات المسلمين. Riyadh: Maktabat al-Rushd. p. 499. Quote: «وقصته رضي الله عنه مشهورة مع اليهودي الذي رآه على باب متسولاً، وهو يقول: شيخ كبير ضرير البصر، فضرب عضده من خلفه وقال: من أي أهل الكتاب أنت؟ قال: يهودي، قال: فما ألجأك إلي ما أرى؟ قال: أسأل الجزية والحاجة والسن، قال: فأخذ عمر بيده وذهب به إلى منزله فرضخ له بشيء من المنزل، ثم أرسل إلى خازن بيت المال فقال: انظر هذا وضرباءه فوالله ما أنصفناه، أن أكلنا شبيبته ثم نخذله عند الهرم، وقرأ الآية الكريمة: إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ ۖ فَرِيضَةً مِّنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ [التوبة : ٦٠] والفقراء هم المسلمون، وهذا من المساكين من أهل الكتاب، ووضع عنه الجزية وعن ضربائه» Translation: "And his [ʿUmar b. al-Khaṭṭāb] – May God be pleased with him – famous story with the Jew that he saw by a door begging, while stating: 'An old man, blind sight'. ʿUmar then asked him, 'So why are you begging?' 'I am begging for money', the man said, 'so I can pay the jizya and fulfill my needs'. ʿUmar took him by the hand and led him to his home and gave him gifts and money, then he sent him to the treasurer of the public treasury (Bayt al-Mal) and said, 'Take care of him and those like him, for by God, we have not treated him fairly if we benefited from him in his younger days but left him helpless in his old age! Then he recited the verse, "Alms-tax is only for the poor and the needy, for those employed to administer it, for those whose hearts are attracted ˹to the faith˺, for ˹freeing˺ slaves, for those in debt, for Allah's cause, and for ˹needy˺ travellers. ˹This is˺ an obligation from Allah. And Allah is All-Knowing, All-Wise." [Quran 9:60] and the poor are amongst the Muslims and this one is from the needy amongst the People of the Book.' So ʿUmar exempted him and those like him from payment of the jizya." (online)
rissc.jo
- Ghazi, Kalin & Kamali 2013, pp. 240–1. H.R.H. Prince, Ghazi Muhammad; Ibrahim, Kalin; Mohammad Hashim, Kamali (2013). War and Peace in Islam: The Uses and Abuses of Jihad (PDF). The Islamic Texts Society Cambridge. ISBN 978-1-903682-83-8. Archived from the original (PDF) on 2017-07-09. Retrieved 2015-12-11.
- Ghazi, Kalin & Kamali 2013, pp. 82–3. H.R.H. Prince, Ghazi Muhammad; Ibrahim, Kalin; Mohammad Hashim, Kamali (2013). War and Peace in Islam: The Uses and Abuses of Jihad (PDF). The Islamic Texts Society Cambridge. ISBN 978-1-903682-83-8. Archived from the original (PDF) on 2017-07-09. Retrieved 2015-12-11.
- Kalin 2013, pp. 240–1. Kalin, Ibrahim (2013). Prince Ghazi bin Muhammad; Ibrahim Kalin; Mohammad Hashim Kamali (eds.). Islam and Peace: A Survey of the Sources of Peace in the Islamic Tradition (PDF). Vol. War and Peace in Islam: The Uses and Abuses of Jihad. The Islamic Texts Society Cambridge. ISBN 978-1-903682-83-8. Archived from the original (PDF) on 2017-07-09. Retrieved 2015-12-11.
- Shaltut 2013, pp. 428–9. Shaltut, Mahmoud (2013). Prince Ghazi bin Muhammad; Ibrahim Kalin; Mohammad Hashim Kamali (eds.). The Qur'an and Combat (PDF). Vol. War and Peace in Islam: The Uses and Abuses of Jihad. The Islamic Texts Society Cambridge. ISBN 978-1-903682-83-8. Archived from the original (PDF) on 2017-07-09. Retrieved 2015-12-11.
- Shaltut 2013, pp. 14–5. Shaltut, Mahmoud (2013). Prince Ghazi bin Muhammad; Ibrahim Kalin; Mohammad Hashim Kamali (eds.). The Qur'an and Combat (PDF). Vol. War and Peace in Islam: The Uses and Abuses of Jihad. The Islamic Texts Society Cambridge. ISBN 978-1-903682-83-8. Archived from the original (PDF) on 2017-07-09. Retrieved 2015-12-11.
- Dagli 2013, pp. 82–3. Dagli, Caner (2013). Prince Ghazi bin Muhammad; Ibrahim Kalin; Mohammad Hashim Kamali (eds.). Jihad and the Islamic Law of War (PDF). Vol. War and Peace in Islam: The Uses and Abuses of Jihad. The Islamic Texts Society Cambridge. ISBN 978-1-903682-83-8. Archived from the original (PDF) on 2017-07-09. Retrieved 2015-12-11.
- Al-Nawawī, Rawḍat al-Ṭālibīn wa ‛Umdat al-Muftīn, vol. 10, pp. 315–6. al-Maktab al-Islamiy. Ed. Zuhayr al-Chawich. Quote: « قُلْتُ: هَذِهِ الْهَيْئَةُ الْمَذْكُورَةُ أَوَّلًا: لَا نَعْلَمُ لَهَا عَلَى هَذَا الْوَجْهِ أَصْلًا مُعْتَمَدًا، وَإِنَّمَا ذَكَرَهَا طَائِفَةٌ مِنْ أَصْحَابِنَا الخراسَانِيِّينَ، وَقَالَ جُمْهُورٌ الْأَصْحَابِ: تُؤْخَذُ الْجِزْيَةُ بِرِفْقٍ ، كَأَخْذِ الدُّيُونِ . فَالصَّوَابُ الْجَزْمُ بِأَنَّ هَذِهِ الْهَيْئَةَ بَاطِلَةٌ مَرْدُودَةٌ عَلَى مَنِ اخْتَرَعَهَا، وَلَمْ يُنْقَلْ أَنَّ النَّبِيَّ وَلَا أَحَدًا مِنَ الْخُلَفَاءِ الرَّاشِدِينَ فَعَلَ شَيْئًا مِنْهَا ، مَعَ أَخْذِهِمِ الْجِزْيَةَ.» Translation: "As for this aforementioned practice (hay'ah), I know of no sound support for it in this respect, and it is only mentioned by the scholars of Khurasan. The majority (jumhūr) of scholars say that the jizya is to be taken with gentleness, as one would receive a debt (dayn). The reliably correct opinion is that this practice is invalid and those who devised it should be refuted. It is not related that the Prophet or any of the rightly-guided caliphs did any such thing when collecting the jizya." (Translation by Dr. Caner Dagli, taken from: H.R.H. Prince Ghazi Muhammad, Ibrahim Kalin and Mohammad Hashim Kamali (Editors) (2013), War and Peace in Islam: The Uses and Abuses of Jihad Archived 2017-07-09 at the Wayback Machine, pp. 82–3. The Islamic Texts Society Cambridge. ISBN 978-1-903682-83-8.)
semanticscholar.org
api.semanticscholar.org
- Muhibbu-Din, M. A. (2000-04-01). "Ahl Al-Kitab and Religious Minorities in the Islamic State: Historical Context and Contemporary Challenges". Journal of Muslim Minority Affairs. 20 (1): 119. doi:10.1080/13602000050008933. ISSN 1360-2004. S2CID 143224068.
- Truschke, Audrey (2020-07-20). "5. Moral Man and Leader". Aurangzeb : The Life and Legacy of India's Most Controversial King. Stanford University Press. pp. 66–77. doi:10.1515/9781503602595-009. ISBN 978-1-5036-0259-5. S2CID 243691670.
- Truschke, Audrey (2017-01-01). "7. Later Years". Aurangzeb: The Life and Legacy of India's Most Controversial King. Stanford University Press. pp. 89–100. doi:10.1515/9781503602595-011. ISBN 978-1-5036-0259-5. S2CID 242351847.
sunnah.com
tandfonline.com
- Egemen Yılgür|2023|the 1858 Tax Reform and the Other Nomads in Ottoman Asia |url=https://www.tandfonline.com/doi/full/10.1080/00263206.2023.2185882 |journal=Middle Eastern Studies|pages=1–20 |doi= https://doi.org/10.1080/00263206.2023.2185882
time.com
world.time.com
- Aryn Baker (Feb 28, 2014). "Al-Qaeda Rebels in Syria Tell Christians to Pay Up or Die". Time.
In a statement posted to Jihadi websites and signed by Abu Bakr al-Baghdadi, the self-designated emir of the future Islamic caliphate of Raqqa, as well as the founder of the Islamic State of Iraq and Syria [ISIS] rebel brigade, Christians are urged to pay a tax in order to continue living under ISIS's protection.
tribuneindia.com
- "Sikhs pay Rs 20 million as 'tax' to Taliban". The Tribune. 16 April 2009. Retrieved 30 October 2015.
ucla.edu
southasia.ucla.edu
- Lal, Vinay. "Aurangzeb, Akbar, and the Communalization of History". Manas.
- Lal, Vinay. "Aurangzeb's Fatwa on Jizya". MANAS. Retrieved 2021-02-05.
web.archive.org
- Ghazi, Kalin & Kamali 2013, pp. 240–1. H.R.H. Prince, Ghazi Muhammad; Ibrahim, Kalin; Mohammad Hashim, Kamali (2013). War and Peace in Islam: The Uses and Abuses of Jihad (PDF). The Islamic Texts Society Cambridge. ISBN 978-1-903682-83-8. Archived from the original (PDF) on 2017-07-09. Retrieved 2015-12-11.
- Ghazi, Kalin & Kamali 2013, pp. 82–3. H.R.H. Prince, Ghazi Muhammad; Ibrahim, Kalin; Mohammad Hashim, Kamali (2013). War and Peace in Islam: The Uses and Abuses of Jihad (PDF). The Islamic Texts Society Cambridge. ISBN 978-1-903682-83-8. Archived from the original (PDF) on 2017-07-09. Retrieved 2015-12-11.
- Kalin 2013, pp. 240–1. Kalin, Ibrahim (2013). Prince Ghazi bin Muhammad; Ibrahim Kalin; Mohammad Hashim Kamali (eds.). Islam and Peace: A Survey of the Sources of Peace in the Islamic Tradition (PDF). Vol. War and Peace in Islam: The Uses and Abuses of Jihad. The Islamic Texts Society Cambridge. ISBN 978-1-903682-83-8. Archived from the original (PDF) on 2017-07-09. Retrieved 2015-12-11.
- Shaltut 2013, pp. 428–9. Shaltut, Mahmoud (2013). Prince Ghazi bin Muhammad; Ibrahim Kalin; Mohammad Hashim Kamali (eds.). The Qur'an and Combat (PDF). Vol. War and Peace in Islam: The Uses and Abuses of Jihad. The Islamic Texts Society Cambridge. ISBN 978-1-903682-83-8. Archived from the original (PDF) on 2017-07-09. Retrieved 2015-12-11.
- Al-Awa, Mohammad Salim (2005-07-13). "Nidhām ʾAhl al-Dhimma, Ruʾyah Islāmiyah Muʿāssira" نظام أهل الذمة: رؤية إسلامية معاصرة (in Arabic). Archived from the original on 2009-06-04. Retrieved 2019-10-13.
Jizya is in exchange for military service, and the companions and successors exempted it from non-Muslims who joined Muslims in defending the nation, just as the Imam Ibn Hajar pointed in his commentary on al-Bukhari, Fath al-Bari, and he relates that [opinion] – and indeed this is correct – to the majority of jurists.
- Shaltut 2013, pp. 14–5. Shaltut, Mahmoud (2013). Prince Ghazi bin Muhammad; Ibrahim Kalin; Mohammad Hashim Kamali (eds.). The Qur'an and Combat (PDF). Vol. War and Peace in Islam: The Uses and Abuses of Jihad. The Islamic Texts Society Cambridge. ISBN 978-1-903682-83-8. Archived from the original (PDF) on 2017-07-09. Retrieved 2015-12-11.
- Dagli 2013, pp. 82–3. Dagli, Caner (2013). Prince Ghazi bin Muhammad; Ibrahim Kalin; Mohammad Hashim Kamali (eds.). Jihad and the Islamic Law of War (PDF). Vol. War and Peace in Islam: The Uses and Abuses of Jihad. The Islamic Texts Society Cambridge. ISBN 978-1-903682-83-8. Archived from the original (PDF) on 2017-07-09. Retrieved 2015-12-11.
- Al-Nawawī, Rawḍat al-Ṭālibīn wa ‛Umdat al-Muftīn, vol. 10, pp. 315–6. al-Maktab al-Islamiy. Ed. Zuhayr al-Chawich. Quote: « قُلْتُ: هَذِهِ الْهَيْئَةُ الْمَذْكُورَةُ أَوَّلًا: لَا نَعْلَمُ لَهَا عَلَى هَذَا الْوَجْهِ أَصْلًا مُعْتَمَدًا، وَإِنَّمَا ذَكَرَهَا طَائِفَةٌ مِنْ أَصْحَابِنَا الخراسَانِيِّينَ، وَقَالَ جُمْهُورٌ الْأَصْحَابِ: تُؤْخَذُ الْجِزْيَةُ بِرِفْقٍ ، كَأَخْذِ الدُّيُونِ . فَالصَّوَابُ الْجَزْمُ بِأَنَّ هَذِهِ الْهَيْئَةَ بَاطِلَةٌ مَرْدُودَةٌ عَلَى مَنِ اخْتَرَعَهَا، وَلَمْ يُنْقَلْ أَنَّ النَّبِيَّ وَلَا أَحَدًا مِنَ الْخُلَفَاءِ الرَّاشِدِينَ فَعَلَ شَيْئًا مِنْهَا ، مَعَ أَخْذِهِمِ الْجِزْيَةَ.» Translation: "As for this aforementioned practice (hay'ah), I know of no sound support for it in this respect, and it is only mentioned by the scholars of Khurasan. The majority (jumhūr) of scholars say that the jizya is to be taken with gentleness, as one would receive a debt (dayn). The reliably correct opinion is that this practice is invalid and those who devised it should be refuted. It is not related that the Prophet or any of the rightly-guided caliphs did any such thing when collecting the jizya." (Translation by Dr. Caner Dagli, taken from: H.R.H. Prince Ghazi Muhammad, Ibrahim Kalin and Mohammad Hashim Kamali (Editors) (2013), War and Peace in Islam: The Uses and Abuses of Jihad Archived 2017-07-09 at the Wayback Machine, pp. 82–3. The Islamic Texts Society Cambridge. ISBN 978-1-903682-83-8.)
wikisource.org
ar.wikisource.org
- Ahmad b. Muṣṭafā, Al-Maraghī. Tafsīr Al-Maraghī تفسير المراغي (in Arabic). Vol. 10. p. 95. Quote: «أي قاتلوا من ذكروا حين وجود ما يقتضى القتال كالاعتداء عليكم أو على بلادكم أو اضطهادكم وفتنتكم عن دينكم أو تهديد منكم وسلامتكم كما فعل بكم الروم وكان ذلك سببا لغزوة تبوك» Translation: "That is, fight those mentioned when the conditions which necessitate fighting are present, namely, aggression against you or your country, oppression and persecution against you on account of your faith, or threatening your safety and security, as was committed against you by the Byzantines, which was what led to Tabuk."
worldcat.org
- Abdel-Haleem 2012, pp. 75–6, 77. Abdel-Haleem, Muhammad (2012). "The jizya Verse (Q. 9:29): Tax Enforcement on Non-Muslims in the First Muslim State". Journal of Qur'anic Studies. 14 (2): 72–89. doi:10.3366/jqs.2012.0056. ISSN 1465-3591.
- Abdel-Haleem 2012, pp. 75–6. Abdel-Haleem, Muhammad (2012). "The jizya Verse (Q. 9:29): Tax Enforcement on Non-Muslims in the First Muslim State". Journal of Qur'anic Studies. 14 (2): 72–89. doi:10.3366/jqs.2012.0056. ISSN 1465-3591.
- Muhibbu-Din, M. A. (2000-04-01). "Ahl Al-Kitab and Religious Minorities in the Islamic State: Historical Context and Contemporary Challenges". Journal of Muslim Minority Affairs. 20 (1): 119. doi:10.1080/13602000050008933. ISSN 1360-2004. S2CID 143224068.
- Shah, Nasim Hasan (1988). "The concept of Al-Dhimmah and the rights and duties of Dhimmis in an Islamic state". Journal of Muslim Minority Affairs. 9 (2): 220. doi:10.1080/02666958808716075. ISSN 0266-6952.
- Shah, Nasim Hasan (1988). "The concept of Al-Dhimmah and the rights and duties of Dhimmis in an Islamic state". Journal of Muslim Minority Affairs. 9 (2): 221. doi:10.1080/02666958808716075. ISSN 0266-6952.
- See alternative translation via Abdel-Haleem 2012, p. 83: "Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. " Abdel-Haleem, Muhammad (2012). "The jizya Verse (Q. 9:29): Tax Enforcement on Non-Muslims in the First Muslim State". Journal of Qur'anic Studies. 14 (2): 72–89. doi:10.3366/jqs.2012.0056. ISSN 1465-3591.
- Abdel-Haleem 2012, pp. 72–4. Abdel-Haleem, Muhammad (2012). "The jizya Verse (Q. 9:29): Tax Enforcement on Non-Muslims in the First Muslim State". Journal of Qur'anic Studies. 14 (2): 72–89. doi:10.3366/jqs.2012.0056. ISSN 1465-3591.
- Abdel-Haleem 2012, p. 80. Abdel-Haleem, Muhammad (2012). "The jizya Verse (Q. 9:29): Tax Enforcement on Non-Muslims in the First Muslim State". Journal of Qur'anic Studies. 14 (2): 72–89. doi:10.3366/jqs.2012.0056. ISSN 1465-3591.
- Shah, Nasim Hasan (1988). "The concept of Al-Dhimmah and the rights and duties of Dhimmis in an Islamic state". Journal of Muslim Minority Affairs. 9 (2): 219. doi:10.1080/02666958808716075. ISSN 0266-6952.
Instead of cash, jizya may be paid in kind.
- Chandra, Satish (1969). "Jizyah and the State in India during the 17th Century". Journal of the Economic and Social History of the Orient. 12 (3): 322–340. doi:10.2307/3596130. ISSN 0022-4995. JSTOR 3596130.
- Abdel-Haleem 2012, p. 86. Abdel-Haleem, Muhammad (2012). "The jizya Verse (Q. 9:29): Tax Enforcement on Non-Muslims in the First Muslim State". Journal of Qur'anic Studies. 14 (2): 72–89. doi:10.3366/jqs.2012.0056. ISSN 1465-3591.