Dealing with “Dhimmi’s” Jews & Christians in the Umayyad Period
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https://doi.org/10.61841/tz5q5n62Keywords:
Dealing with “Dhimmi’s” Jews, Christians in the Umayyad PeriodAbstract
It can be said that the lack of historical information related to the “Dhimmi’s” has cast a shadow on Arab researchers and made them move away from delving into such topics that we can classify in the fields of social studies that already suffer from a clear lack and reluctance of many researchers and historians who focused most of their attention on studying political aspects without other.The history of Islam is a testimony that Muslims did not hate anyone in any era of history from abandoning their religion. Islam is a religion of reason and common sense, and no one is forced to enter it compulsively. He challenged the first and the others with his immortal miracle. others, or that they forced anyone from any of the Jewish or Christian sects to convert to Islam
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92. Sufism: The word Sufi is derived from wool and is intended to be the wearer of wool. It is said that it is derived from serenity, which means purification. Generally, opinions agree that they denote the pleasures of life motivated by asceticism. Sufism is not an independent religious group, such as the Mu'tazila, the Shiites, and the Sunnis. Rather, it is one of the tendencies. There are Mu'tazi mystics, Sufi mystics, and Sufi mystics. Al-Kalabadhi, Abu Bakr Muhammad, Getting to Know the Doctrine of the People of Sufism, Presented by: John Habib Sader, 1st Floor, Beirut, 2001, p. 13; Amin, Zuhr al-Islam, 3rd floor, 4 th, Cairo, 1961, p. 149; Al-Ansari, Abdel Dayem Abu Al-Atta, Islamic Sufism between Philosophy and Religion, 1951, p. 11; Nicholson, D. R . A, Sufism in Islam, translation and commentary: Nour al-Din Shoreiba, Egypt, 1951, pp. 2-6.
93. (Ibn Katheer, The Beginning and the End, vol. 9, p. 239. And Taawas bin Kisan is one of the first class of the people of Yemen, a follower, combining worship with useful knowledge and good deeds, Khamis realized from his companions and most of his narration from Ibn Abbas (may God be pleased with him). Ibn Katheer, The Beginning and the End, vol. 9, p. 238.
94. (Abu Yaqoub Farqad bin Yaqoub Al-Sabkhi, from Suhad asceticism, was interested in knowing the Torah and the Bible and examining its rulings and proverbs in order to remind people and preach them. Al- Asbhani, Ornament of the Awliya, Article 3, p. 45; Ibn Katheer, The Beginning and the End, part 2, p. 302.
95. (Malik bin Dinar of Sufi asceticism, who are interested in standing up for the Torah and the Bible and studying them and inferring the wisdom and preaching of them in the preaching councils. Al-Asbhani, Al- Awliya’s Ornament, M2, pp. 358, p. 369; Al-Manawi, Zain Al-Din Muhammad Al-Raouf, The Darya Planets in the Translations of the Sufi Masters of the Great Classes, Achievement: Muhammad Adeeb Al- Jader, First Edition, Beirut, 1999, C 1, P. 395, P 416. For more information on the access of Muslims to the books of religious scholars, see: Al-Jahiz, Al-Bayan and al-Tabiyin, Part 1, p. 104, p. 297; Al-Asbhani, Hilyat Al-Awliya, p. 376.
96. (Al-Syriani, Yusef Dawud, abbreviated summary of church history, Mosul - 1877 AD, pp. 150, pp. 227,
p. 253; Rustem, Al-Rom, vol. 1, p. 341; Brockelman, Carl, History of Arabic Literature, translation: Abd al-Halim al-Najjar, vol. 1, p. 256; Abu Zahra, Abu Hanifa, p. 184; Abouna, Church History, Part 2, p. 77; Up to, History of the Arabs, Part 1, p. 315; Amin, Sacrificed Islam, Part 1, pp. 243-244; Sanctification of the Christian year by reading the daily biography of the Saints for the spiritual promenade of the Catholic Church , 2nd floor, Mosul, 1891 CE, M1, pp. 524-525.
97. Triton, The “Dhimmi’s” , p. 112.
98. (The Maronites: They are followers of Mar Maron the Hermit, who was a monk who lives in Lebanon in the Levant. Al-Masoudi, Al-Nabbih and Al-Ashraf, p. 131. He lived at the summit of Mount Qures Quresh from Antioch, who died in 410 AD. The Sanctification of the Christian Year, pp. 1, pp. 121-122; a monk of the Coptic Church, the Eastern Churches and their homelands, Part 3, p. 224; an orphan, Church History,
pp. 174.
99. Al-Manawi, Darya Planets, part 1, p. 255; Al-Nadawi, Abu Al-Hassan Ali Al-Hassani, Men of Thought and Propagation in Islam, 3rd floor, Kuwait - 1969, pp. 70-72.
100. (Al-Dinouri, Al-Majlisa, vol. 19, p. 460; Zaki, Ahmad Kamal, literary life in Basra until the end of the second century AH, 1st floor, Dar Al-Fikr, (Damascus, 1961 AD), p. 143.
101. (Jizya: It is a tax imposed on the heads of the people of the Dhimma, in return for the protection of Muslims for them, and this obligation to Islam is waived. See: Al-Balazhari, Fattouh al-Balad, pp. 92-93; Shams al-Din Abu Abdullah Muhammad bin Abi Bakr ibn al-Qayyim al-Jawziyya, Rulings of the “Dhimmi’s” , Achievement: Subhi Al-Saleh, Damascus University Press, (Damascus, 1961 AD), Part 1,
p. 22..
102. Al-Kharj: A certain amount of money or crops, imposed on agricultural lands which Muslims have forcibly or freely conquered, as rights that are paid for. Al-Mawardi, Royal Rulings, pp. 231-232; Abu Al- Hassan Ali bin Muhammad bin Ali Al-Jarjani, Tariffs, 1st edition, Dar Al-Fikr for printing, publishing and distribution, (Beirut, 1998), p. 71
103. Abu Ubaid, Book of Money, p. 55.
104. (Ibn Qudamah, Al-Mughni, p. 557.
105. (Abu Yousef, Al-Kharj, p. 71; Al-Shawkani, Muhammad bin Ali (1250 AH), Neel Al-Awtar, Cairo, 1993 AD, C8, p. 63.
106. (Al-Tabari, History, Part 3, p. 388.
107. (Al-Shafii, Mother, Part 3, p. 179. It differed in the amounts of tribute, as it was at the time of the Messenger of God ((Peace and blessings be upon him ))
108. one dinar and women and boys excluded from that, then Omar bin Al-Khattab (may God be pleased with him)) made it to the people of black in Iraq a dinar on the lower class and on the middle two dinars and on the upper four dinars, and he did so on He estimated the power and the left, and that fell from women, boys, old men and monks, and Caliph Umar Ibn Al-Khattab made it a fixed system on which the rulers walked in all other areas to prevent their diligence. To be in cash, but it is permissible to take it from whatever thea facilitated of their money Weapon and livestock and grains and other, narrated from 'Ali ibn Abi Talib( may God be pleased with him) that he was taking tribute from the owner of Jabs APRA and the owner of the money, and the owner of the ropes ropes and does not take them wine, nor Khanazara, nor sold in tribute to their herds and their donkeys, and their livestock. See: Ibn Qayyim al-Jawziyyah, Rulings of the People of Dhimma, p. 28; Al-Mawardi, Rulings of the Sultans and Religious States, p. 224;Abu Yousef, Al-Kharj, p. 140.
109. (Ibn Abd al-Hakam, Abd al-Rahman bin Abdullah Abu al-Qasim al-Masri (257 AH), Fatouh Misr and its News, Dar al-Fikr, Beirut, 1416 AH / 1996 CE, p. 210.
110. (Al-Tabari, History, c 6, p. 617.
111. Taha, Abdul Wahid Dhanoun, Iraq during the reign of Al-Hajjaj bin Yusuf Al-Thaqafi, Baghdad, 1985,
p. 191; my writer, Ghaida Khazna, Al-Kharj since the Islamic conquest until the middle of the third century AH, Center for Arab Unity Studies Practices and Theory, Beirut, 2nd edition, 1997, Pp. 139; Al-Badrawi, Riyadh Abdul-Hussein, The Umayyad Position of the Mawali, Tammuz Printing and Publishing, Damascus, p. 211.
112. (Ibn Al-Atheer, Al-Kamil in History, part 5, p. 501.
113. (Al-Tabari, History, vol. 5, p. 82; Ibn Al-Atheer, Al-Kamil in history, vol. 5, p. 54.
114. Wellhausen, History of the Arab State, p. 51.
115. Al-Douri, Abdul-Aziz, the first Abbasid era, The Anglo Library, Egypt, 1972 AD, p. 15.
116. Abu Ubaid, Al-Malawal, p. 57; Ibn Zenjweh, Al-Malawal, p. 72.
117. (Ibn Saad, the major classes, part 5, p. 283.
118. (Abu Yousef, Al-Kharj, p. 75.
119. Al-Baladhari, Genealogy of Supervision, Block 2, p. 137. It must be noted that the Caliph Al-Rashidi Omar bin Al-Khattab had preceded Omar bin Abdul-Aziz in this way. He said: O Commander of the Faithful: I converted to Islam, so he said: Perhaps you became a Muslim as a wretched person, and he said: As for Islam, what is wrong with me? He said: Yes. He said: So he wrote (Omar) that tribute is not taken from him and in the succession of Ali bin Abi Talib ( may God be pleased with him ) Aslam Daqhan, Ali said to him: If you live on your land, your tribute will be taken away from you. Looking: Abu Ubaid, the money, p. 52; Ibn Zangoyeh, the money, p. 67
120. (Ibn Zingawiyeh, Book of Money, p. 69. 121.(The same source, p. 69.
122. Wellhausen, The History of the Arab State, Margin, pp. 263-265, citing Mueller's book, History of Islam in the East and the Maghreb, part 1, p. 439 and onwards, quoting in it you know about Von Kramer's book The History of Your Honorable Share, Part 1, p. 174 and beyond.
123. The same source.
124. Wellhausen, History of the Arab State, p. 296.
125. (Ibid., P. 296
126. (Al-Tabari, History, C6, p. 559; Ibn Al-Atheer, Al-Kamil, C4, p. 321; Al-Douri, Abdul-Aziz, Islamic Systems, Dar Al-Kutub Printing and Publishing University of Mosul, (Mosul, 1988 AD), p. 113; Philip H et al., History of the Arabs, Dar Al-Kashaf for Publishing, Printing and Distribution, (Beirut, 1953 AD), Part 2, p. 285
127. (Sees: The Book of Abscess: Abu Yousef, p. 107.
128. (Surah Al-Imran: Verse (118).
129. (Elkia Al-Harrasi: He is Ali bin Muhammad, who passed away in 504 AH. See: Book of Information: 2/2.
130. (Surah Al-Imran: Verse (118).
131. (The hadith was included by: Al-Nasa’i in his Sunnah / Kitab al-Zina: 8/176.
132. (Surah Al-Maedah: Verse (57).
133. (Surat Al-Baqara: Verse (105).
134. Surah Al-Mumtahina: verse (2).
135. (Al-Mughni, Vol. 2, p. 311
136. (Ibn Asaker, History of the City of Damascus, Vol. 1, p. 595.
137. (Ibn Asaker, History of Damascus, Vol. 1, p. 595. The caliph Omar bin Abdul Aziz was asked about the reasons for the high prices during his reign compared to what it was during the reigns of the caliphs before him. The caliph did so because he was due to his application of Shariah principles to collect tribute, despite the effect of this measure on the state’s imports, because those who Before him, they used to give the “Dhimmi’s” more than they can afford, which compels them to sell what they have, and this leads to depression and cheap prices. In his era, they did not have to do this procedure, as they were selling how they liked, which led to high prices. The caliph Umar bin Abdul Aziz used to see that this is the right thing, in order to seek kindness in the parish in general and the “Dhimmi’s” in particular, and that this is the steadfast approach he used to collect the taxes imposed on them, and he used to reduce them from them as much as he could. See: Abu Yusuf Yaqoub bin Ibrahim, Al-Kharj, 3rd Edition, Salafi Press,
(Cairo, 1382 AH), Part 2, p. 132; Muhammad Ziauddin al-Rayyis, Al-Kharj and Islamic Systems, 2nd Edition, Arab Statement Committee Press, (Cairo, 1961 AD), 232.
138. Ibn Asaker, History of Damascus, Vol. 1, 596.
139. (Al-Aili, Abdul Hakim Hassan, General Liberties in Islamic Thought and System, p. 317.
140. (Al-Bukhari, Sahih Al-Bukhari: 6, 2614; Muslim, Sahih Muslim, 3, 1454.
141. Al-Mawardi, Royal Rulings, pp. 19 56, 58,69,111; Furs, Royal Rulings: pp. 19, 60, 115, Kuwaiti Jurisprudence Encyclopedia 7/131, Non-Muslims in Islamic Society, pp. 17-18, Rulings of the Dhimmi and the Insured. In Dar Al-Islam, p. 78 and beyond.
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