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Dhimma: Difference between revisions
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{{Quote|Abu Yusuf Ya’kub, 189, Le Livre de l’Impôt Foncier (Kitab al-Kharadj), trans. and annotated by E. Fagnan (Paris: Paul Geuthner, 1921), English quotation in Ye’or, The Dhimmi, 168.|The wali [governor of a province] is not allowed to exempt any Christian, Jew, Magean, Sabaen, or Samaritan from paying the tax, and no one can obtain a partial reduction. It is illegal for one to be exempted and another not, for their lives and belongings are spared only because of payment of the poll tax. [. . .]3}} | {{Quote|Abu Yusuf Ya’kub, 189, Le Livre de l’Impôt Foncier (Kitab al-Kharadj), trans. and annotated by E. Fagnan (Paris: Paul Geuthner, 1921), English quotation in Ye’or, The Dhimmi, 168.|The wali [governor of a province] is not allowed to exempt any Christian, Jew, Magean, Sabaen, or Samaritan from paying the tax, and no one can obtain a partial reduction. It is illegal for one to be exempted and another not, for their lives and belongings are spared only because of payment of the poll tax. [. . .]3}} | ||
By ''fay'' she uses the Arabic word (فيء) fay' which means the booty of war. According to the rules of jihad, the imam (leader) of the Muslims is to keep the fay has a waqf (وقف) or collective trust of the entirety of the Ummah (the community of Muslims). | By ''fay'' she uses the Arabic word (فيء) fay' which means the booty of war. According to the rules of jihad, the imam (leader) of the Muslims is to keep the fay has a waqf (وقف) or collective trust of the entirety of the Ummah (the community of Muslims). In accordance with these rules, the conquered people, their wealth, their women and children, their land, their property, and the fruit of their labor constitute the communal fay of the Muslim ummah or national communi9ty. The dhimma is this a structured way of leveraging this communal property according to the 8th century Muslim jurist Abu Yusu : | ||
{{Quote|Abu Yusuf Ya’kub, 189, Le Livre de l’Impôt Foncier (Kitab al-Kharadj), trans. and annotated by E. Fagnan (Paris: Paul Geuthner, 1921), English quotation in Ye’or, The Dhimmi 165|But I thought that we had nothing more to conquer after the land of Kesra [Persia], whose riches, land, and people Allah has given us. I have divided the personal possessions among those that conquered them after having subtracted a fifth, which under my supervision was used for the purpose for which it was intended. I thought it necessary to reserve the land and its inhabitants, and levy from the latter the kharaj by virtue of their land, and the capitation [jizya] as a personal tax on every head, this poll tax making up a fay in favor of the Muslims who have fought there, of their children and of their heirs.}} | {{Quote|Abu Yusuf Ya’kub, 189, Le Livre de l’Impôt Foncier (Kitab al-Kharadj), trans. and annotated by E. Fagnan (Paris: Paul Geuthner, 1921), English quotation in Ye’or, The Dhimmi 165|But I thought that we had nothing more to conquer after the land of Kesra [Persia], whose riches, land, and people Allah has given us. I have divided the personal possessions among those that conquered them after having subtracted a fifth, which under my supervision was used for the purpose for which it was intended. I thought it necessary to reserve the land and its inhabitants, and levy from the latter the kharaj by virtue of their land, and the capitation [jizya] as a personal tax on every head, this poll tax making up a fay in favor of the Muslims who have fought there, of their children and of their heirs.}} | ||
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The dhimmis are not to be reduced to slavery, but their economic output is to be harvested by the Muslims through the jizyah and the kharaaj and the other taxes and duties imposed on them, as well as through corvees or forced labor. | The dhimmis are not to be reduced to slavery, but their economic output is to be harvested by the Muslims through the jizyah and the kharaaj and the other taxes and duties imposed on them, as well as through corvees or forced labor. | ||
By vilification, Ye'or refers to the rituals, rules, laws, and regulations of the dhimma which are meant to humiliate the dhimmi and his religion, thus Ye'or brings the examples of the legal status of dhimmis vis-a-vis Muslims in the Islamic polity. Dhimmis were not allowed to hit or strike a Muslim, even in defense, and even in situations where their life was threatened by the Muslim; furthermore, in cases of criminal import, their testimony was inadmissible in Muslim courts< | By vilification, Ye'or refers to the rituals, rules, laws, and regulations of the dhimma which are meant to humiliate the dhimmi and his religion, thus Ye'or brings the examples of the legal status of dhimmis vis-a-vis Muslims in the Islamic polity. Dhimmis were not allowed to hit or strike a Muslim, even in defense, and even in situations where their life was threatened by the Muslim; furthermore, in cases of criminal import, their testimony was inadmissible in Muslim courts<ref> Ye'or, Bat ''Understanding Dhimmitude'' RVP Publishers, New York, New York, USA, 2013, 95</ref>; in fact in such cases dhimmis were often forced to buy the testimony of Muslims for the sake of their defense <ref> Ye'or, Bat ''The Dhimmi'' Associated University Press, Cranbury, New Jersey, USA, 1985, 56</ref>. The requirement that dhimmis be struck about the neck and head when rendering the jizaya were also part of this vilification. These stipulations were meant to humiliate and vilify the conquered people, thus pushing them inexorably to convert to Islam throughout the ages. | ||
==See Also== | ==See Also== | ||