the account of his work. ʿUmar said to him, “Summon the man who wrote it so that he may read it.” He replied, “He does not enter the mosque.” ʿUmar asked, “And why will he not enter?” He said, “He is a Christian.” ʿUmar thereupon rebuked him (1).

A dhimmi is not to be appointed as a gatekeeper, an executioner, a coin-examiner—that is, a skilled appraiser—or anything of that sort, for they are liable to betrayal and therefore cannot be trusted.

It is forbidden to assign them any offices in the Muslim dīwān or elsewhere, because doing so harms the Muslims through religious enmity.

The prohibition of seeking their assistance in combat has already been mentioned in the chapter “What the Imam and the Army Must Observe” (2).

It is likewise disliked to consult them or to adopt their opinions, for they are not trustworthy. Hence, should a dhimmi advise breaking the fast or recommend praying while seated, his word is not accepted, since these matters pertain to the religion.

Nor may help be sought from the people of deviant passions—such as the Rāfiḍah—for it is unlawful to rely on them in any religious affair; they call people to their innovation, as noted earlier (3).

It is disliked for a Muslim to seek medical treatment from a dhimmi without necessity, or to take from him a medicine whose lawful ingredients have not been verified, as well as anything he prescribes or prepares, for he may mix it with poisons (4) or impurities. Allah, exalted is He, says, “Hatred has already poured from their mouths, but what their hearts conceal is even greater” (5).

It is also disliked for a dhimmi woman to treat a Muslim woman, even if she has explained the individual ingredients to her,