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The Pact of Umar: Difference between revisions
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According to many Muslim historians,<ref>These include: al-Khallal (d. 923 AD), Ibn Hazm (d. 1063 AD), al-Tartushi (d. 1126 AD), Ibn Qudama (d. 1123 AD), Ibn Taymiyyah (d. 1138 AD), Ibn ‘Asakir (d. 1176 AD), Ibn al-Qayyim (d. 1350 AD), Ibn Kathir, al-Hindi and ‘Ali ‘Ajin</ref> '''the Pact of Umar''' (العهدة العمرية, Al-'Uhda Al-'Umariyya) (637 AD) is an agreement between a subdued Christian population and the Muslim invaders led by ''Umar Ibn Al-Khattab'', the second [[Rashidun Caliphs|Rightly-guided]] [[Caliph]]. | According to many Muslim historians,<ref>These include: al-Khallal (d. 923 AD), Ibn Hazm (d. 1063 AD), al-Tartushi (d. 1126 AD), Ibn Qudama (d. 1123 AD), Ibn Taymiyyah (d. 1138 AD), Ibn ‘Asakir (d. 1176 AD), Ibn al-Qayyim (d. 1350 AD), Ibn Kathir, al-Hindi and ‘Ali ‘Ajin</ref> '''the Pact of Umar''' (العهدة العمرية, Al-'Uhda Al-'Umariyya) (637 AD) is an agreement between a subdued Christian population and the Muslim invaders led by ''Umar Ibn Al-Khattab'', the second [[Rashidun Caliphs|Rightly-guided]] [[Caliph]]. | ||
The Pact of Umar laid down many of the fundamental particulars of the [[Dhimma]]''.''<ref>Paul Halsall - [http://www.fordham.edu/halsall/source/pact-umar.html The Status of Non-Muslims Under Muslim Rule]- Medieval Sourcebook, January, 1996</ref> The authentcity of the pact has been questioned by modern scholars, yet it it indisputable that it was often used as a source of Islamic jurisprudence on the matter of Christians and Muslim living in Islamic lands. The rights and limitations placed on non-Muslims by Islam and, by extension, Umar's pact, still dictate how many revivalist and fundamentalist Muslims would like to see non-Muslims in Muslim society treated today. Despite these desires, no currently existing, internationally recognized state implements the stipulations of the pact. | |||
The rights and limitations placed on non-Muslims by Islam and, by extension, Umar's pact, | |||
==Authenticity== | ==Authenticity== | ||
In traditional, mainstream circles, this document is and continues to be almost universally accepted as genuine by Islamic scholars. This view is echoed by some of Islam's greatest scholars and historians, including al-Khallal (d. 923 AD), Ibn Hazm (d. 1063 AD), al-Tartushi (d. 1126 AD), Ibn Qudama (d. 1123 AD), Ibn Taymiyyah (d. 1138 AD), Ibn ‘Asakir (d. 1176 AD), Ibn al-Qayyim (d. 1350 AD), Ibn Kathir, al-Hindi and ‘Ali ‘Ajin. The eighth-century Hanafi jurist, Abu Yusuf, further noted that the terms in the Pact dealing with dhimmis are clearly in agreement with the Qur'an and hadith literature. Therefore, the Pact "stands till the day of resurrection." | In traditional, mainstream circles, this document is and continues to be almost universally accepted as genuine by Islamic scholars. This view is echoed by some of Islam's greatest scholars and historians, including al-Khallal (d. 923 AD), Ibn Hazm (d. 1063 AD), al-Tartushi (d. 1126 AD), Ibn Qudama (d. 1123 AD), Ibn Taymiyyah (d. 1138 AD), Ibn ‘Asakir (d. 1176 AD), Ibn al-Qayyim (d. 1350 AD), Ibn Kathir, al-Hindi and ‘Ali ‘Ajin. The eighth-century Hanafi jurist, Abu Yusuf, further noted that the terms in the Pact dealing with dhimmis are clearly in agreement with the Qur'an and hadith literature. Therefore, the Pact "stands till the day of resurrection." | ||
Some secular scholars, and more recently, certain influential Islamic apologists, have doubted the authenticity of this document (as they also have the [[hadith]] literature and the [[Qur'an]] itself), but what has not been disagreed about is that what is described within this document was practiced by the early Muslims. For example, the use of distinguishing marks is consistent with documentary and archaeological evidence from seventh and eighth century Iraq and Syria.<ref>Robinson, Chase F. - [{{Reference archive|1=http://www.ingentaconnect.com/content/brill/sho/2005/00000048/00000003/art00003|2=2012-05-14}} Neck-Sealing in early Islam] - (BRILL) Journal of the Economic and Social History of the Orient, Volume 48, Number 3, 2005 , pp. 401-441(41)</ref> | Some secular scholars, and more recently, certain influential Islamic apologists and reformers, have doubted the authenticity of this document (as they also have the [[hadith]] literature and the [[Qur'an]] itself), but what has not been disagreed about is that what is described within this document was practiced by the early Muslims. For example, the use of distinguishing marks is consistent with documentary and archaeological evidence from seventh and eighth century Iraq and Syria.<ref>Robinson, Chase F. - [{{Reference archive|1=http://www.ingentaconnect.com/content/brill/sho/2005/00000048/00000003/art00003|2=2012-05-14}} Neck-Sealing in early Islam] - (BRILL) Journal of the Economic and Social History of the Orient, Volume 48, Number 3, 2005 , pp. 401-441(41)</ref> | ||
{{Quote|{{citation|author=Jarbel Rodriguez|title=Muslim and Christian Contact in the Middle Ages: A Reader (Readings in Medieval Civilizations and Cultures)|publisher=University of Toronto Press|year=2015|page=2|url=https://books.google.com/books/about/Muslim_and_Christian_Contact_in_the_Midd.html?id=z3VoBgAAQBAJ|ISBN=978-1442600669}}|Some argue that the pact represents a specific treaty made between conquering Muslims and the native Christian population. On the other hand, there is strong evidence that there may have been multiple documents, all of which were called "the Pact of Umar," or that the "Pact" was simply a model treaty drawn up in early Islamic law schools.}} | {{Quote|{{citation|author=Jarbel Rodriguez|title=Muslim and Christian Contact in the Middle Ages: A Reader (Readings in Medieval Civilizations and Cultures)|publisher=University of Toronto Press|year=2015|page=2|url=https://books.google.com/books/about/Muslim_and_Christian_Contact_in_the_Midd.html?id=z3VoBgAAQBAJ|ISBN=978-1442600669}}|Some argue that the pact represents a specific treaty made between conquering Muslims and the native Christian population. On the other hand, there is strong evidence that there may have been multiple documents, all of which were called "the Pact of Umar," or that the "Pact" was simply a model treaty drawn up in early Islamic law schools.}} | ||