Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (8/63)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

for by paying this jizyah they secure protection for themselves, and we are therefore obliged to defend them, since they are protected persons bound by the rulings of the dhimmah covenant, and we too are bound to uphold this toward them.

Issue: If one of them embraces Islam during the course of the year, the jizyah is waived for him, because once he has become Muslim, he is no longer subject to jizyah. Nothing is taken from him, as an encouragement for him to embrace Islam.

His statement, “They are treated with contempt when it is collected,” refers to the people under the dhimmah covenant; that is, they are not to be honored when it is collected. If a protected non-Muslim comes to give the jizyah to the collector, he is not received with warm hospitality and honor, nor are bedding, food, and drink set before him. Rather, he is treated with contempt, because Allah, Most High, says:

“Until they pay the jizyah directly, while they are humbled.” [al-Tawbah 9:29]

Honoring them is the opposite of humbling them.

His statement, “They are kept standing for a long time,” means that when he comes to deliver it to the collector, the latter should not immediately take it from him, but should leave him standing for an extended time. How long?

The answer is: until this results in the required humiliation. Thus, they are not dealt with by immediately taking it from them. All of this is to uphold and honor Islam—not as retaliation against them or in vindication of ourselves, but to honor the religion of Allah and demonstrate that the religion is strong.

If people were to apply this today, it would be said: “This is racism; this is harshness; these people are uncouth.” Circumstances have changed. For instance, if Muslims today were to conclude a dhimmah covenant with someone, would it be appropriate to treat him in this manner? Or should it be said that the manner of humbling differs according to each circumstance? In today’s social convention, simply not honoring them would be regarded as humiliation and abasement. This is a matter requiring consideration.

His statement, “Their hands are pulled,” means that when he presents the jizyah, we do not take it from

لأنهم يؤمِّنون أنفسهم بهذه الجزية، فيجب أن ندافع عنهم؛ لأنهم مؤمَّنون ملتزمون بأحكام الذمة، ونحن نلتزم لهم بذلك أيضاً. مسألة: إذا أسلم أحد في أثناء الحول فإنها تسقط عنه؛ لأنه أسلم فلم يكن من أهل الجزية، ولا يؤخذ منه شيء ترغيباً له في الإسلام. قوله: «ويمتهنون عند أخذها» الضمير في «يمتهنون» يعود على أهل الذمة، أي: لا يكرمون عند أخذها، فإذا جاء الذمي يريد أن يعطي الجزية إلى الجابي فإنه لا يستقبله بالحفاوة والإكرام، ويقدم له الفراش والأكل والشراب بل يمتهنه؛ لقول الله تعالى: ﴿حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ﴾ [التوبة: ٢٩]، والإكرام ضد الصَّغار. قوله: «ويطال وقوفهم»؛ أي: إذا جاء ليسلمها إلى الجابي فلا يأخذها منه، بل يدعه يبقى ويطال وقوفه، إلى متى؟ الجواب: إلى ما يحصل به الامتهان، فلا يباشرون بالأخذ منهم، وكل هذا إعزازاً للإسلام لا انتقاماً منهم ولا انتصاراً لأنفسنا، ولكن إعزازاً لدين الله وبياناً أن الدين قوي. ولو أن الناس استعملوا هذا في الوقت الحاضر لقيل: هذه عنصرية، وهذا جفاء وهؤلاء أجلاف؛ لأن الأمور تغيرت، فمثلاً لو قدر أن المسلمين الآن عقدوا الذمة لأحد، هل يحسن أن يعاملوه هذه المعاملة؟ أو يقال: إن صَغار كل شيء بحسبه؟ فنحن إذا لم نكرمهم فهو في عرف الناس الآن يعتبر إذلالاً وإصغاراً، هذا محل نظر. قوله: «وتجر أيديهم» أي: عندما يُقدم الجزية لا نأخذها من