Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Chapter: The Dhimmah Covenant and Its Rulings

The author’s statement, “Chapter: The dhimmah covenant and its rulings”: this chapter encompasses two matters:

The first is the dhimmah covenant, which includes its meaning and those with whom it may be concluded.

The second is the rulings concerning the people of dhimmah—that is, what Muslims are obliged to uphold toward the protected non-Muslim subjects, and what the protected non-Muslim subjects are obliged to uphold toward Muslims.

Linguistically, dhimmah means a covenant. The proof for this is the saying of Allah, the Exalted: “They do not observe toward a believer any bond of kinship or covenant” [al-Tawbah 9:10]. Here, ill means kinship, while dhimmah means covenant, because a person is ordinarily protected by one of two things: either kinship or a covenant. Allah, the Exalted, says: “Fulfil every covenant, for every covenant will be called to account” [al-Isra’ 17:34].

The Prophet, peace and blessings be upon him, said in the hadith of Buraidah ibn al-Husayb, may Allah be pleased with him: “When you besiege the people of a fortress and they ask you to grant them the covenant of Allah and the covenant of His Prophet, do not grant them the covenant of Allah or the covenant of His Prophet. Rather, grant them your own covenant and that of your companions, for if you violate your own covenants, it is less serious than violating the covenant of Allah and His Messenger.” (1)

Thus, dhimmah means a covenant.

Its technical definition is: “Allowing certain disbelievers to remain upon their religion under specified terms.”

(1) Its source has been cited previously on p. 23.
بَابُ عَقْدِ الذِّمة وأحكَامِهَا قوله: «باب عقد الذمة وأحكامها» هذا الباب اشتمل على مسألتين: الأولى: عقد الذمة، وتتضمن: معنى عقد الذمة، ومن تعقد له. الثانية: أحكام أهل الذمة، أي: ما يلزم المسلمين نحو أهل الذمة، وما يلزم أهل الذمة نحو المسلمين. الذمة لغة هي: العهد، ودليل ذلك قوله تعالى: ﴿لَا يَرْقُبُونَ فِي مُؤْمِنٍ إِلاًّ وَلَا ذِمَّةً﴾ [التوبة: ١٠]، والإل بمعنى القرابة والذمة بمعنى العهد؛ لأن الأصل أن الإنسان يحتمي بأمرين: إما بالقرابة، وإما بالعهد، قال تعالى: ﴿وَأَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْؤُولاً﴾ [الإسراء: ٣٤]. وقوله ﷺ في حديث بريدة بن الحصيب ﵁: «إذا حاصرت أهل حصن فأرادوا أن تجعل لهم ذمة الله وذمة نبيه، فلا تجعل لهم ذمة الله ولا ذمة نبيه، ولكن اجعل لهم ذمتك وذمة أصحابك، فإنكم إن تخفروا ذممكم أهون من أن تخفروا ذمة الله وذمة رسوله» (١)، وعلى هذا فالذمة معناها العهد. وتعريفه اصطلاحاً: «إقرار بعض الكفار على دينهم على وجه معين»
(١) سبق تخريجه ص (٢٣).

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