Rights of Non Muslims in Islam

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Introduction“If a man like Muhammad were to assume the dictatorship of the modern world, he would succeed in solving its problems that would bring it the much needed peace and happiness. I have prophesized about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of Today.” – George Bernard Shaw
Before we start:
Before you start reading this research I have to express my greatest gratitude to Sheikh Qardawi for his valuable book “Non-Muslims in the Islamic Society” on which this research is based also Prof. Abdur Rahman I. Doi for his valuable book “Non-Muslims under Shariah”.
What is a religion?
Imagine that you are in total darkness, ahead of you is a forest and you know nothing about what you can face there. While you are struggling with your own fear and bewilderment an old wise man carrying a lantern comes to you with such a comforting smile and tells you that he can guide you to the other side where you can finally find light, safety and peace. He reminds you that you better follow his advices but assures you that you have the choice of going along on your own or follow him. Through the way, you face all sorts of tough and peaceful moments till you reach your destination. This guide is the religion you choose. It guides you to your target but can not force to follow it. If you choose at any moment to go astray it can not stop you, only it’s dictates guide you. That is simply what a religion is.
We all love God and want to please Him. Not a single religion states otherwise. Different religions are like different paths from which we all have to choose ours. If you choose your guide but do not listen to him, which is your right for you are free to choose, do not blame the guide but blame yourself. If you miss choose your guide and hence go astray, blame only yourself for you are the one who preferred this guide over others and accepted his malicious advices because it pleased you or was easier to follow.
This simple representation of a crucial case can lead us to conclude few things:
1- Your religion is the way you chose to reach out to God, your choice is NOT the only choice, there are other paths which may be better or worse than yours but it is not for you to judge Allah only has that right. The Holy Quran says: ” Verily, those who believe (in Allah and in His Messenger Muhammad), and those who are Jews, and the Sabians, and the Christians, and the Magians, and those who worship others besides Allah, truly, Allah will judge between them on the Day of Resurrection. Verily! Allah is Witness over all thing” (Surah AlHajj:17)
2- Your attitude on the road must reflect the guidelines given to you by your guide (religion) if you truly believe him. If your behaviour and attitude doesn’t reflect that then know for sure that deep inside you, you do not really believe in your guide. This case we often meet, people who lecture us about religion and the true path to God but when we deal with them we see only hypocrisy and lies. These are called hypocrites. They cling to the outer surface of religion like a parasite and try to use religion to get to their malicious means but deep inside you will find only emptiness.
3- Imagine yourself on that road doing nothing but looking at people who you can hardly see (as we can’t actually see the depths of each other) and criticize them. You don’t focus on your own difficult road and hence sooner or later go astray.
Religion not only gives us peace but also wisdom and maturity. It makes you mature enough to accept the other without criticism but at the same time makes you wise enough to know that you are not perfect and see the defects in your own self before the others.
4- A good guide doesn’t force people to follow him; they choose to follow him voluntarily. Religion can not push itself inside the hearts by force. People have to believe in it by their own free will.
Why am I writing this study?
Not to defend Islam definitely because it does need my defense. Actually this study is written for two types of people:
a- Non-Muslims who read to saw or heard lots of allegations against Islam. Read what Islam truly dictates and do not judge Islam by the deeds of some hypocrites who claim to be Muslims but know nothing about the glory of the real Islam. Hypocrites only want to fulfill their desire to be noticed even if it is at the expense of their religion Islam.
b- Muslims who want to enjoy the beauty and justice of their religion and how brilliantly it raises human freedom of choice above all other even above the desire to spread Islam everywhere.
Who am I not interested in?
Fanatics whose hearts are deaf and blind. They do not want to hear or see or change or even think. They live and die blinded by anger and undeserved self esteem. If you are not ready to read with open mind then please don’t waste your time reading.
Justice in Islam
Islam’s message is simply mercy and justice for all man kind regardless of religion, gender, nationality…etc. The Holy Quran says: “Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever AllHearer, AllSeer.” (Surah Al-Nisaa: 58)
Even animals have rights in Islam. It was narrated in the hadith from ‘Abd-Allaah ibn ‘Umar that the Messenger of Allah, peace and blessings of Allah be upon him, said: “A woman was punished for a cat which she imprisoned until it died, and she entered Hell because of that. She did not feed it or give it water when she imprisoned it, and she did not leave it free to eat of the vermin of the earth.” (Narrated by al-Bukhaari, 2236; Muslim, 2242). Al-Nawawi said: the apparent meaning of the hadeeth is that she went to Hell only because of this sin.
Justice is granted even for enemies. The Holy Quran says:” O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah. Verily, Allah is Well Acquainted with what you do.” (Surah Al-Ma'idah: 8)
In Islam the integrity of each person in society and his loyalty to the country concerned which in tern makes it the duty of the society to provide equally for each person's pursuit of happiness. This is the reason why things unlawful for Muslims but lawful for non-Muslims will not be made forbidden for them in the Muslim country.
To become a Muslim one has to believe in the one and only God which negates any other deity other than Allah who created all human beings as equal irrespective of their tribes or clans. It was this teaching which made the tribe of Quraish, the Prophet's own tribe, angry when he helped liberate the slaves and destitute like Bilal, the noble disciple who was a black slave.
Characteristics of the Islamic Jurisprudence (Sharah)

Islamic Jurisprudence regulated not only the conduct of the Muslim state with other states but also the relationship of non-Muslim states and non-Muslim individuals living in the Muslim state.
The larger interest of society takes precedence over the interest of the individual.
Although ‘relieving hardship’ and ‘promoting benefit’ are both among the prime objectives of the Shariah, the former takes precedence over the latter.
A bigger loss cannot be inflicted to relieve a smaller loss or a bigger benefit cannot be sacrificed for a smaller one. Conversely, a smaller harm can be inflicted to avoid bigger harm or a smaller benefit can be sacrificed for a larger benefit.
In the shariah, no distinction of race, religion, citizenship, economic status or personal capabilities can even obliterate the human rights of a non Muslim. If any Muslim tries to do so, the Shariah will prescribe redress and the Muslim, if found guilty, will be punished.
The most distinctive feature of the Shariah from any other legal system in the world is that human rights in Shariah have been granted by Allah and not by any legislative assembly or any king or emperor. The rights of non-Muslims granted in the Shariah, therefore, cannot be withdrawn, simply because they are not given by man. No one in the world has the right to abrogate them or withdraw them.
Islam has forbidden party spirit, nepotism and favouring one’s tribesman or even a fellow-Muslim when he is doing wrong. Our Noble prophet, peace and blessing be upon him was once asked by Wathilahbin al-asqa:”What the Paty-spirit was?” He replied:”that you help your people in wrong doing”-(Reported By: Abu Daud).
In the English Law, the right of mercy and pardon goes to the head of a government, but it is quite the contrary in Islam. Only the person wronged or oppressed can forgive as Allah himself delegates the power of forgiveness to the oppressed.
Islamic vision in fighting crimes
Islam has a unique vision in fighting crimes we can summarize certain characteristics of this vision as follows:
Preventing crime by prescribing harsh punishments
Islam does not prescribe monetary fines or penalties. Had this been the case the wealthy can easily get away with their crimes and hence the criminal mentality will be promoted among the wealthy.
Imprisonment is a disapproved form of punishments. It isolates the offender from the society besides its proven disadvantages in the modern world like the fact that prisons now are considered as 'A university for crime' where inmates learn more about crime besides the fact that prisons now are considered a financial burden on any country.
Islamic penal code sternly prohibits the dual disability for an ex-convict. Once the official punishment ends, the convict is a dignified citizen of the state enjoying civil rights in its totality. He need not carry any appendage of conviction with his name. No hurdles would be placed in his economic or social progress on the basis of his conviction. Our noble Prophet strictly admonished his friends from giving any bad names to Ma'izz Bin Aslami and Ghamiddiya who confessed the sin of adultery and were stoned to death. The Prophet called their confession as the most courageous and noblest act.
Non Muslims are classified into the following types:

The Dhimmis: The people of the book (whose religions are based on divine books) i.e. Christians and Jews.
The conquered people: non-Muslims who fought against Muslims until they were defeated and were overpowered.
Non-Muslims who clearly happen to be residing in the Muslim state as its citizens
Non-Muslims residing temporarily in a Muslim country e.g. tourists or temporary sojourners.
Resident aliens who have opted voluntarily to live in a Muslim state.
“Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the Zalimun (wrong-doers those who disobey Allah).” (Al-Mumtahana: 8-9)The above verse is the general rule by which Muslims should treat Non Muslims whether in an Islamic or non Islamic state.
“Made lawful to you this day are AtTayyibat [all kinds of Halal (lawful) foods, which Allah has made lawful (meat of slaughtered eatable animals, etc., milk products, fats, vegetables and fruits, etc.). The food (slaughtered cattle, eatable animals, etc.) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time, when you have given their due Mahr (bridal money given by the husband to his wife at the time of marriage), desiring chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girl-friends. And whosoever disbelieves in the Oneness of Allah and in all the other Articles of Faith [i.e. His (Allah's), Angels, His Holy Books, His Messengers, the Day of Resurrection and AlQadar (Divine Preordainments)], then fruitless is his work, and in the Hereafter he will be among the losers. “(AlMaidah: 5)
The previous verse applies to the people of the book whether they are living in an Islamic or non Islamic state. When people of the book live in an Islamic state they are called (Ahl Aldhimmah or Dhimmis). Muslims are permitted to take meals with them and to eat their slaughtered animals if invited. Muslims are also allowed to marry their chaste women.
Giving other excellent examples of toleration, the Holy Qur’an explains that no matter what the circumstance, you are not to abandon tolerance. Irrespective of the cruelties inflicted on you, you are not to act other than with justice and take revenge by being just as cruel. If you do that, you are misguided. To call you a Muslim would be meaningless. The Holy Qur’an states: "…and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness." (Surah5:9)

General Rules for dealing with non Muslims


Islam orders Muslims to deal kindly and justly to all non Muslims as long as they do not oppose or oppress Muslims or place obstacles in the way of spreading Islam.
Religious differences are matters left for God to decide, we are NOT allowed to judge each other. We are responsible for neither punishing nor rewarding any one for his faith. The Holy Quran says:“And had your Lord willed, those on earth would have believed, all of them together. So, will you (O Muhammad) then compel mankind, until they become believers.”(Yunus:99)
“Verily, those who believe (in Allah and in His Messenger Muhammad), and those who are Jews, and the Sabians, and the Christians, and the Magians, and those who worship others besides Allah, truly, Allah will judge between them on the Day of Resurrection. Verily! Allah is Witness over all things.”(Al-Haj:17)



God has ordained justice and the best of morals. Oppression is refused in Islam against all beings and Allah threatened all oppressors. The Holy Quran says: “O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah. Verily, Allah is Well Acquainted with what you do.” (Al-Maidah:8)Our Noble Prophet, peace and blessings be upon him, said: “Beware the supplication of the oppressed, for indeed there is no barrier between it and Allaah” (Al-Bukhari)

The Quran prohibits serious religious discussions with malice and hatred for they result only in hostility and arouse prejudice, resentment and bitter feelings. The Holy Quran says: “And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islamic Monotheism with His Verses), except with such of them as do wrong, and say (to them): "We believe in that which has been revealed to us and revealed to you; our Ilah (God) and your Ilah (God) is One (i.e. Allah), and to Him we have submitted (as Muslims)." (Al-Ankabut:46)


It is not permissible for Muslims to transgress upon non-Muslims, not in their person, their wealth or their reputations if they are formal residents in a Muslim country, have a treaty with Muslims or are under Muslim protection, rather they must be given their rights.
There is nothing to prevent Muslims from dealing with non-Muslims in relation to buying, selling, and renting and so on. It has been authentically narrated that the Messenger of Allah bought items from Jews and had similar dealings with them, he passed away leaving his breast plate as collateral with a Jew for food that he had bought from him.Actually the general rule that Muslims should follow when dealing with non-Muslims is based of the verse: “Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the Zalimun (wrong-doers those who disobey Allah).” (Surah60:8-9)

Non-Muslims are not outside the Jurisdiction as is the case with Jus civile. Likewise, Muslims are not supposed to consider themselves as 'Lords of the population of the globe' as they are 'Servants of Allah'. They are merely custodians of Allah's property and not the absolute owner. The distinction in the terms 'Muslims' and 'Non-Muslims' merely remains one of political administration not of human rights.
It is essential for every Muslim to treat with respect one's parents, brothers and sisters and other relatives no matter what their faith is. They should try to help them in the hour of need, provided they do not profess to be open enemies of Islam.
In order to achieve peace among different communities, Islam perched against the abusing of even idols and other objects of worship of other people. The Holy Quran says: "Do not abuse those whom they worship besides Allah" (6:109). To ensure peace even laughing is prohibited. The Holy Quran says: "Let not one people laugh at another perchance they may be better than they" (49:11).

General Rules for dealing with non Muslims


Islam orders Muslims to deal kindly and justly to all non Muslims as long as they do not oppose or oppress Muslims or place obstacles in the way of spreading Islam.
Religious differences are matters left for God to decide, we are NOT allowed to judge each other. We are responsible for neither punishing nor rewarding any one for his faith. The Holy Quran says:“And had your Lord willed, those on earth would have believed, all of them together. So, will you (O Muhammad) then compel mankind, until they become believers.”(Yunus:99)
“Verily, those who believe (in Allah and in His Messenger Muhammad), and those who are Jews, and the Sabians, and the Christians, and the Magians, and those who worship others besides Allah, truly, Allah will judge between them on the Day of Resurrection. Verily! Allah is Witness over all things.”(Al-Haj:17)

God has ordained justice and the best of morals. Oppression is refused in Islam against all beings and Allah threatened all oppressors. The Holy Quran says: “O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah. Verily, Allah is Well Acquainted with what you do.” (Al-Maidah:8)Our Noble Prophet, peace and blessings be upon him, said: “Beware the supplication of the oppressed, for indeed there is no barrier between it and Allaah” (Al-Bukhari)

The Quran prohibits serious religious discussions with malice and hatred for they result only in hostility and arouse prejudice, resentment and bitter feelings. The Holy Quran says: “And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islamic Monotheism with His Verses), except with such of them as do wrong, and say (to them): "We believe in that which has been revealed to us and revealed to you; our Ilah (God) and your Ilah (God) is One (i.e. Allah), and to Him we have submitted (as Muslims)." (Al-Ankabut:46)
It is not permissible for Muslims to transgress upon non-Muslims, not in their person, their wealth or their reputations if they are formal residents in a Muslim country, have a treaty with Muslims or are under Muslim protection, rather they must be given their rights.
There is nothing to prevent Muslims from dealing with non-Muslims in relation to buying, selling, and renting and so on. It has been authentically narrated that the Messenger of Allah bought items from Jews and had similar dealings with them, he passed away leaving his breast plate as collateral with a Jew for food that he had bought from him.Actually the general rule that Muslims should follow when dealing with non-Muslims is based of the verse: “Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the Zalimun (wrong-doers those who disobey Allah).” (Surah60:8-9)

Non-Muslims are not outside the Jurisdiction as is the case with Jus civile. Likewise, Muslims are not supposed to consider themselves as 'Lords of the population of the globe' as they are 'Servants of Allah'. They are merely custodians of Allah's property and not the absolute owner. The distinction in the terms 'Muslims' and 'Non-Muslims' merely remains one of political administration not of human rights.
It is essential for every Muslim to treat with respect one's parents, brothers and sisters and other relatives no matter what their faith is. They should try to help them in the hour of need, provided they do not profess to be open enemies of Islam.
In order to achieve peace among different communities, Islam perched against the abusing of even idols and other objects of worship of other people. The Holy Quran says: "Do not abuse those whom they worship besides Allah" (6:109). To ensure peace even laughing is prohibited. The Holy Quran says: "Let not one people laugh at another perchance they may be better than they" (49:11)

Religious freedom


a- freedom of choice
“There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.” (AlBakarak:256)
“And had your Lord willed, those on earth would have believed, all of them together. So, will you (O Muhammad) then compel mankind, until they become believers.” (Yunus:99)
These two verses represent the general Islamic rule as regard religious belief that no one can be obliged or compelled to convert to Islam. For this reason, there is no historical incident of Muslims forcing any non-Muslim to embrace Islam. This is a fact acknowledged by western historians. Compulsion in the matter of religious worship is incompatible with the religion of Islam because every religion depends upon faith and will, and these would be meaningless if they are induced by force.
b- Building and Protecting of places of worship
Islam protects places of worship of non Muslims and sanctified their religious rituals.
Examples:
1. In the tenth year of the Hirah, a delegation of fourteen Christian Chiefs from Najran; among them Abdul Masih of Bani Kinda, their chief, and Abdul Harith, bishop of Bani Harith, came to Medina to make a treaty with the Islamic prophet Muhammad, and were permitted by him to pray in his mosque, which they did turning towards the east.
(http://en.wikipedia.org/wiki/Najran#...heir_expulsion)
The contract that our noble prophet made with the Christians of Najran stated that:
“Najran and its neighbours area are in the security of Almighty Allah and His messenger. The property, religions and churches of the inhabitants, as well as all possessions, whether much or little, are under the protection of the Prophet.”
2. The peace treaty conducted by the Caliph Umar Ibn Elkhattab, may Allah be pleased with him, with the citizens of Jerusalem stated:
“In the name of Allah, the Most Merciful, the Beneficent. This is what the slave of Allah, Umar b.Al-Khattab, the Amir of the believers, has offered the people of Illyaa’[1] of security granting them Amaan (protection) for their selves, their money, their churches, their children, their lowly and their innocent, and the remainder of their people. Their churches are not to be taken, nor are they to be destroyed, nor are they to be degraded or belittled, neither are their crosses or their money, and they are not to be forced to change their religion, nor is any one of them to be harmed.”
(http://en.wikipedia.org/wiki/Umar#The_Treaty_of_Umar)
3. The covenant between Khalid Ibn Elwalid and the people of Anat stated: “They are allowed to ring their bells at any time of the day or night, except at the Islamic prayer times. They are allowed to bear their crosses in their festivals”
4. Permitting non-Muslims to build their own houses of worship in towns mainly populated by Muslims also falls under this scope, where early in Muslim history several churches were built in Egypt during the first Hijri century.
An example of this is the construction of the Mar Marcus Church in Alexandria (between AH 39 and 56), and the construction of the first church in Fustat in the Roman Alley during the reign of Maslamah ibn Mikhled (between the years AH 47 and 68). Ruler Abdul `Aziz ibn Marwan also authorized constructing a church in Helwan while founding the city, beside establishing two monasteries for some bishops.
Historian Al-Maqrizi once said, “It is agreed that all the churches of Cairo were established after the coming of Islam.”
c- Freedom to perform missionary activities
Non-Muslims are free to do missionary activities and to propagate their faith. They have full freedom to run their missionary organizations and evangelist activities. They are free to propagate their creed openly and praising their beliefs in comparison to beliefs of Muslims. They enjoy the right to criticize the religion of Islam as Muslims have the right to criticize their religion as long as it does not create a breach of peace. Both parties are NOT allowed to hurt the feelings of the other.
d- Freedom to change religion
Non-Muslims have the right to change from one religion to another. In Islam, freedom in its general sense is a well-established fact. At a time when people were enslaved intellectually, politically, socially, religiously, and economically, Islam came to establish the freedom of belief, freedom of thought, freedom of speech, and freedom to criticize. Islam strictly forbids that people be forced to adopt a certain creed or to believe in a particular religion.
Allah Almighty says: “If it had been thy Lord’s Will, they would all have believed, all who are on earth; wilt thou then compel mankind, against their will, to believe?” (Yunus 10: 99)
This was in the Makkan era. In the Madinan period, Allah also revealed:“Let there be no compulsion in religion: truth stands out clear from error.” (Al-Baqarah 2: 256)

Right of Protection against external aggression


Non Muslims in Islamic state have the right to be protected by the state from all sorts of aggression whether external or internal.
As for external aggression both Muslims and non Muslims have equal rights. The famous Islamic scholar Ahmad Ibn Hanbal in his book Ula An-Nuha states: “The ruler of Muslim community is bound to protect the non Muslims and to save them from aggression. Should they fall into captivity, the Imam must marshal all the recourses to secure their release and punish the transgressors against their lives and properties, even if they were the sole (non Muslims) living in a remote village”.
If enemies from other countries attacked the non-Muslim of any denomination in an Islamic state, Muslims were asked to fight in order to protect the freedom of religious worship of the non-Muslim.
Ibn Hazm, the prominent Islamic scholar states in his book Maratib Al-Ijma: “Muslims who have entered into a pact of dhimma should fight until death with those who try to oppress non-Muslims in the Islamic state in order to abide by the guarantee given to them by Almighty Allah, His messenger, upon whom be peace. Otherwise they will be considered as traitors”
Examples:

The famous scholar Imam Ibn Taymiyah, may Allah be pleased with him, while speaking to Qultoo Shah—a Tartar—regarding the freeing of prisoners of war. Qultoo Shah agreed to set Muslim free upon Ibn Taymiah’s request; however, the latter insisted that Christian be released with the Muslims, which was what happened in the end. This stand by IbnTaymiyah reflects the perspective of jurisprudence on the subject of the right to external protection.
(http://www.readingislam.com/servlet/...am%2FDIELayout)
Imam AlQurafi quotes the statement of Ibn Hazm from his book Maratib al-Ijma:”If enemies at war come to our country aiming at certain Dhimmi, it is essential for us that we come out to fight them with all our might and weapons since he is under the protection of Allah and His messenger. If we did anything less than this, it means we have failed in our agreement for protection.”

Right of Protection against internal aggression

It is agreed that Muslims must protect the non-Muslims living in an Islamic state from any oppression, must protect their lives as they are bound to do for all who live in the Islamic state. Some Muslim scholars said that the sin of oppressing a non Muslim is even worse than oppressing a Muslim.
Our noble Prophet, peace and blessings be upon him, was reported to have said, “He who unfairly treats a non-Muslim who keeps a peace treaty with Muslims, or undermines his rights, or burdens him beyond his capacity, or takes something from him without his consent; then I am his opponent on the Day of Judgment” (Abu Dawud and Al-Bayhaqi).
He, peace and blessings be upon him, is also reported to have said, “He who harms a non-Muslim who keeps a peace treaty with Muslims has harmed me, and he who harms me has harmed Allah” (At-Tabarani in Al-Awsat with a good chain of transmission).
Muslim citizens are duty bound to spare their hands and tongues from hurting the non-Muslim citizens, they must not keep any enmity or hatred against them. Our Noble Prophet, peace and blessings be upon him said:”Whosoever persecuted a Dhimmi or usurplus right or took work from him beyond his capacity, or took something from him with evil intentions. I shall be a complainant against him on the Day of Resurrection.” (Abu Daud and Baihaqi. See Al-Sunan al-Kubra, vol. 5, p.205, narrated by al-khatib with authentic Isnad)
Examples:
1. In his treaty with the Christians of Najran our noble prophet, peace and blessings be upon him, stated: “No man from amonjg them may be held accountable for the violations of another of his fellows” (Related by Abu yusuf in Al-kharaj).
2. The second Chaliph, Umar Ibn Elkhattab, may Allah be pleased with him, used to ask those who came to him from various provinces about the well being of non Muslims and whether they have any complaints from any kind of oppression in these provinces.
3. The fourth of the righteous Caliphs, Ali Ibn Abu Talib said, “They pay Capitation tax so that their properties and lives may be as ours”

Right of Protection of lives

Muslim scholars agreed that the lives, wealth and honor of the non Muslim living in an Islamic state are to be protected. Violating their blood is considered one of the gravest of sins. This is due to the hadith by the Prophet, peace and blessings be upon him: “He who kills a non-Muslim who keeps a peace treaty with the Muslims will not smell the scent of Heaven, though its scent can be traced to as far as a march of 40 years” (Imam Ahmad and Al-Bukhari in Al-Jizyah, among others).
Islam ruled that any Muslim who steals from a non Muslim would have his hand cut off.
Non Muslims should not be subjected to severe punishment or torture if they failed to fulfill their duties like paying the Jizyah and the kharaj (what we now call tax).
Examples:
The fourth of the righteous Caliphs, Ali Ibn Abi Talib, may Allah be pleased with him, wrote to the collectors of the Kharaj:
“When you come to them, do not sell their garments preserved for winter or summer, or the food they eat, or the animals they need. Don’t whip any of them for a Dirham, and do not oblige them to stand on one leg for a dirham. Do not sell any of their household goods for the payment of Kharaj, because we accept from them what they have. If you do not comply with my orders, Allah will punish you in my absence. And if I receive any complaint against you in this concern, your service will be terminated”

Right of Protection of Property

The Islamic state has to protect the non Muslims property. This principle has been unanimously agreed upon among all Muslims scholars throughout history. Thus a person who steals from a non Muslim will have his hand cut off and he who takes their property by violence is punished and obliged to return it to its owner. If a Muslim borrows money from a non Muslim, he is obliged to repay him. If the borrower I is rich and delays payment, he is to be put in prison until he pays his debt.
There is no difference between Muslim and non-Muslim citizen in respect of the civil or criminal law although the Islamic state will not interfere with the personal rights of non-Muslims. If any Muslim tries to curtail the rights of non-Muslims, the prophet says that he would be a complainant against such a Muslim on the Day of Judgment. Non-Muslims will enjoy all their rights of ownership, sale, transfer, grant and mortgage of their property like any Muslim, and no individual or state will interfere with it.
Ali, the fourth Caliph, once said about the rights of non-Muslims to their property: “They have accepted the position of Dhimmis on the explicit understanding that their properties and their lives will remain sacred like those of ours. (i.e. The Muslims)”
Examples:
1- In the prophet’s treaty with Najran it is stated: “Najran and its neighboring area are in the security of Almighty Allah and His messenger. The property, religion, churches of the inhabitants as well as their possessions, whether much or little, are under the protection of the prophet”.
2- During the life of our Noble Prophet, peace and blessings be upon him, foreign traders came to Medina and Muslims purchased merchandises from them. Once an non-Muslim came with a herd of sheep and goats without securing any permission and Our Prophet, peace and blessings bought from him (Sahih Al-Bukhari, Book of trade).
3- The second righteous Caliph, Umar Ibn Elkhattab, may Allah be pleased with him, wrote to Abu Ubaidah Ibn Al-Jarrah saying: “Prevent Muslims from harming or oppressing them (non Muslims) or from taking their property illegally”.
4- In the era of Caliph Umar Ibn ElKhattab, some Muslims had usurped a piece of land belonging to a Jew and then constructed a mosque on its site in their over enthusiasm for their religion. Such mosque cannot be a place of worship as the land was usurped from its owner. Umar ordered the demolition of the mosque and the restoration of the land to its owner the Jew. Dr. Hamidullah says that a Lebanese Christian scholar, Professor Cardahi wrote in 1933 about this land:” This house or the Bait al-Yahudi (The Jewish house), still exists and is well known.”
5- The fourth righteous Caliph, Ali Ibn Abu Talib, may Allah be pleased with him, stated: “They pay capitation tax so that their blood and wealth may be like ours.”
6- Islam defines the properties of non Muslims according to their religion. For example, Liquor and pork although they cannot be considered as money to Muslims; and if a Muslim squanders or spoils such property of another Muslim, he could not be called upon for compensation, if a Muslim spoils such assets belonging to a non-Muslim, he would be responsible for compensation, according to Imam Abu Hanifah.

Medical care and Social Welfare against Disability, Old Age, and PovertyIslamic jurisprudence guarantees to non-Muslims living under its societal umbrella their necessary welfare benefits, which enables them to live decently and support those they sponsor, since they are considered among the Muslim state’s subjects or citizens. The Prophet, peace and blessings be upon him, was reported to have said, “We are all shepherds and we are all responsible for those who are under our hands (i.e. in our flocks)” (Ibn `Umar).
Sheikh Shams Al-Dim Ramli, the famous commentator of Al-Minhaj of Nawawi, says that: The non-Muslims are like Muslims when it comes to relieving them from their sufferings. It is essential for all Muslims to remove any harm coming to them. Apart from food and clothing of the needy non-Muslims, it is also a must to help them in the treatment of their sick and giving fees to the doctors and buying medicines...etc.
Examples:
1- The treaty between Khalid Ibn El-walid in his treaty with the Christians of Al-Hira in Iraq at the era of the first righteous caliph Abu Bakr Al-Seddik states:
“Any aged non-Muslim who is unable to earn his livelihood, or is struck by disaster, or who becomes destitute and is helped by the charity of his fellow men will be exempted from the capitation tax and will be supplied with sustenance by the bait al-mal (the government treasury)”
2- The second righteous Caliph, Umar Ibn Elkhattab, may Allah be pleased with him, once saw an old Jewish beggar whom he found to be destitute. Ordering the state authorities to pay for his livelihood, he observed: “It is unjust if we collect the capitation tax from him in his youth and abandon him in his old age”.
3- Umar, May Allah be pleased with him, was on his way to Syria he came across some Christian lepers at Jabia. He ordered the financial authorities to give them help from the Zakah (charity) funds and to provide for them.
4- Abu Jafar Muhamad bin Jarir Al-Tabari says in his commentary of the Quran, Tafsir Al-Tabari, on the authority of Nafi that he heard Akramah concerning the verse:” Undoubtedly Zakat is for the poor (Fuqara) and the destitute (Masakin).”, that the poor among Muslims should not be called destitute. The reference to the destitute is made in respect of the people of the book. Therefore, this verse about Zakat includes also non-Muslims.

Freedom of work and Profession

According to Islam, non Muslims should be treated in the same manner as Muslims in the matters of trade, commerce and other financial matters except “RIBA” (interest), which is forbidden for them as well as for Muslims.
Non-Muslims, like Muslims can perform all kinds of trade, industry, agriculture and adopt any profession of their choice. Non-Muslims will enjoy more freedom than Muslims in this regard since there are a number of things which are unlawful for Muslims to trade in while they are lawful for non-Muslims like Wine, pig and dead animals (which were not slaughtered according to Islamic way) and anything related to them. Non Muslims are allowed to trade and perform any industry related to these unlawful things as long as they do not sell it to a Muslim.
There are other restrictions like: Non Muslims are not allowed to sell liquor and pork in Muslim land. They may not open pubs or clubs which serve alcoholic drinks and they may not import these items into Muslim land. This prohibition is to prevent the possibility of any corruption within the Islamic society.
Islam emphasizes the rights of non-Muslim workers working in an Islamic organization. A Jew will be given Saturday off. The Hanbali jurists opine that they should be exempted from work on Sabbath day (Saturday) basing their argument on the hadith narrated by Al-Nasai and Al-Termidhi, our noble Prophets said: "And you Jew. It is incumbent that you should not transgress the regulations if the Shabbath day". Similarly, Christians will enjoy the same privilege and are allowed to go to their churches on Sundays.

Government Services

Non Muslims have the right to serve in any governmental positions which do not have a direct impact on the religious life of Muslims. For example, non Muslims may not serve as Imams (head of state), head of army, arbiters in inter-Muslim disputes or as Zakah (Islamic tax) collectors.
The appointment of Judges in the Islamic state must be from among Muslims since an Islamic state is meant to administer justice according to Islamic jurisprudence. Even if a non-Muslim is well versed in the Shariah he cannot be made judge since all decisions will require both his fundamental belief in Islam and his enthusiasm to maintain the spirit of Islam in all his pronouncements. In affairs concerning Jews, Christians or any other religion their co-religionists will be appointed to administer justice according to their personal laws.
The Imam (Caliph) is responsible for both religious and secular authorities since they are the successors of the Prophet, peace and blessings be upon him. The leader of Muslims is both a temporal and a religious leader. He is the Imam, leading their prayer-service in the mosque and the highest administrator of the Islamic state. This is the reason why the Muslims are required to preserve the post of the Imam and the Caliph exclusively for the co-religionists, since the head of the state must be a Muslim.
The leadership of the army is not a secular post, for Islam regards Jihad as the greatest act of worship. This also applies to the Islamic Judiciary system, as it is rooted on the Islamic Jurisprudence (shariah). The same is true for the position of Zakat collectors and officials entrusted with other posts of religious nature.
Non-Muslims living in the Islamic state can be appointed as ambassadors of his country in the foreign land and this was done during the life of our Noble Prophet, peace and blessings be upon him. In the second year of Hijra the pagan Arabs of Mecca sent a delegation to Abyssinia to demand the extradition of Meccan Muslims who had migrated to Abyssinia in 618A.D. to escape severe torture in Mecca and seek refugee in Abyssinia's just king Negus, who was a Christian. The envoy sent by our Noble prophet to plead in behalf of the Muslims was Amr Bin Umayyah al-Damri, who belonged to one of the allied tribes in the neighbourhood of Medina.
As for other administrative services, non-Muslims can be employed without any difficulty. There is no distinction of any ethnic origin, racial identity or linguistic belonging which bring them under one umbrella in a Muslim state. All citizens are equal under the law but the only difference is that the non-Muslim minority does not subscribe to the religious ideology of the Muslim majority of the population as well as the basic principles of the Muslim state. This is the reason why a non-Muslim cannot be expected to become a head of state. This distinction between Muslims and non-Muslims does on no account imply the exclusion of non-Muslim subjects from the political and administrative life of the Islamic state.
Examples:
1. During the Abbasid era, Christians undertook the ministry more than once; for example, Nasr ibn Haroun in AH 369 and Eissa ibn Nastorus in AH 380. Mu`awiyah ibn Abi Sufyan had also appointed a Christian clerk named Sarjoun.
2. Western historian Adam Mitz says in his book Islamic Civilization in the Fourth Hijri Century, “We find it very surprising the abundance of non-Muslim laborers and senior staff within the Muslim state; where Christians governed Muslims in Muslim provinces, and complaints against non-Muslims’ seniority in these provinces dates far back” (part 1, p. 105).

Equality of treatment in Criminal Procedure

Muslims and non-Muslims are treated as equal before the law. Islamic Jurisprudence lies between the two extremes of an eye for an eye and the turning of the left cheek when the right is slapped. Forgiveness is exercised if it mends the matter and punishment is exercised when necessary. The general rule is: “It is better to acquit through mistake ten guilty persons than to convict an innocent man.” The general rule that applies here is that A non-Muslim, like the Muslim, is believed to be innocent unless proven guilty. We present here a summary of Islamic verdicts regarding two of the most common, serious crimes that any society faces:
1-Murder
It is one of the main objectives of Shariah to preserve human soul, and that is why retaliation has been stipulated for those who kill others undeservingly. Death is the verdict for intentional murder in Islam. There is one specialty in the Islamic jurisprudence here which is that the heirs of the murdered may take sufficient indemnity or blood-money and remit the death penalty of the murdered. As for unintentional murder there is no capital punishment only blood wit. If there is doubt in finding the real culprit, blood money may be ordered to be paid from the state. As for non-Muslims, the same rules apply to them.
The Prophet, peace and blessings be upon him, said:” Their property is like pour property and their blood is like our blood”. The fourth righteous Caliph, Ali Ibn Abi Talib, may Allah be pleased with him said: “The blood of the Dhimmi is like the blood of a Muslim, his goods and chattels are like those of Muslims”.
Our Noble Prophet, peace and blessings be upon him, ordered the retaliation in the day Khaybar and a Muslim was put to death for killing a non-Muslim. In the time of Umar Ibn abd El-Aziz wrote to one of his governors in the case of a Muslim who had killed a non-Muslim Dhimmi that the killer must be handed over to his guardian. If he wished to kill him, he might, if he wished to forgive him, it was up to him. According to this instruction, he was handed over to his guardian who killed him.
Our Noble Prophet, peace and blessings be upon him, said: “Whosoever killed a Dhimmi, he will not even smell the fragrance of paradise although its fragrance will be smelt from the distance of forty years’ journey”
2-Theft
If a Muslim steals the property of a non-Muslim, the hadd punishment will be applicable to him and his hand will be cut off after due process of law.

Special prerogative for Non-Muslims in their Personal law

As regards Personal law however, non Muslims will not be forced to be governed by the Islamic Jurisprudence. All laws for marriage, divorce, inheritance and related matters will not be interfered with by the Muslims. If pork, alcoholic drinks, marriages regardless of consanguinity…etc. is lawful in their religion then they will not be prohibited from them.
The righteous Caliphs had delegated many temporal judicial powers to Christian priests. During the Abbasid Caliphate, the Christian Patriarch as well as the Jewish Rabi and The Hakham were considered to be the highest dignitaries of the Muslim state and the Caliph used to consult them in the affairs of their respective communities.
The Jews in Medina had set up their own religious and educational institution called Bait al-Midras during the time of the prophet, peace and blessings be upon him. The Jewish and Christian institutions were left to their communities to manage their affairs during the Umayyid and Abbasid Caliphates. Muslims, Jews, Christians and Magians had conserved their modes of dressing and social customs.

More Rights

Non-Muslims under the Shariah have every right to keep their own languages and customs, to open their own schools and colleges and to be visited by missionaries of their own faith from the Christendom.
Rights of non-Muslim minor: If a non-Muslim minor is taken as a prisoner of war with his parents, the child still has the right to continue the religion of his fore-fathers, even if his parents die later.
Muslims are commanded not to abuse or speak ill of the non-Muslim religious leaders or saintly persons. Likewise every Muslim is commanded not to insult other religions.
If Muslims enter victoriously a town that is inhabited by non-Muslims, they have no right to confiscate their places of worship.
A Muslim has no right to enter the house of his non-Muslim neighbour without his permission.
In the lifetime of the Prophet and the righteous Caliphs, non-Muslims were free to visit Muslim countries without and restrictions or requirements (the only exception is Mecca and Medina). They were free to carry on business and even the Prophet himself used to buy from them.
Non-Muslims are allowed to enter even the holy sanctuary. The proof is when the second righteous Caliph Umar Ibn Elkhattab, may Allah be pleased with him, received Christian complainants even when delivering the Jumaa (Friday) sermon.
Non-Muslims can seek asylum in Muslim lands and Muslims can get asylum in non-Muslim lands like the earliest Muslims whom the prophet, peace and blessings be upon him, told to go to Abyssinia and seek refuge in the Christian country of Negus.
All Muslim jurists are unanimous in their opinion that Muslims as well as non-Muslims are to be treated equally in their rights to be looked after from the funds of Bait al-Mal in any Muslim state. The argument was based on several incidents such as:
1. The messenger of Allah, peace and blessings be upon him, gave charity to the families of Jews since it is permitted to them.(Abu ubaid, al-Qasim bin Salam, AlAmwal, cairo,1969, P.804)2. Imam Muhammad, the pupil of Imam Abu Hanifa has reported that our noble prophet, peace and blessings be upon him, sent some property to the people of Mecca to be distributed among the poor during the period of famine. They were idolaters and were engaged in fighting against Muslims. (Al-Sharakhsi, sharh siyar Al-Kibar, vol. 1, P. 144)

According to Islam, even the dead body and bones of a non-Muslim are to be treated with respect just as in the case of any Muslim. Anyone showing disrespect to a corpse of a non-Muslim is therefore committing a great sin.
Islamic Shariah gives so much importance to the sanctity of human life and blood, it is understood that the same principle will apply to beating, torturing and injuring of a non-Muslim as well as a Muslim. Even in the case of not paying the Jizyah they should be treated kindly.
Even among enemies of Islam, actively fighting against Islam, there may be individuals who may be in position to require asylum. Full asylum is to be given to them, and opportunities provided for hearing the word of Allah. If they accept the word, they become Muslims and no further question arises. But if they do not accept Islam they will require double protection:
(1) from the Islamic forces openly fighting against their people and
(2) from their own people, as they detached themselves from them.
Both kinds of protection should be ensured for them and they should be safely escorted by Muslims to a place where they can be safe.
The right of peaceful assembly and association is granted for both Muslims and non-Muslims alike.
According to Shariah, no person whether a Muslim or non-Muslim is to be arrested or detained without a valid accusation. Such valid accusation must be made in the presence of the defendant who confronts his accuser in this case, then accusation is made, the defendant has every right to cross examine and ask the accuser to take an oath. According to Imam Khatabi, there are only two kinds of detention in Islam:
(1) Detention in order of the court, and that is usually when a person has already been sentenced by the court.
(2) Detention before sentencing during the courts' investigations of a criminal violation.
Freedom of Expression:
Non-Muslims living in an Islamic state are entitled to enjoy the same rights of Muslims in expressing their views and opinions in public affairs. They will have freedom to express their views through speeches, protests and questioning. They can criticize the government and its officials, including the head of the state.

1. “A Muslim is not killed in lieu of an infidel”…What does that Hadith REALLY mean?

Allegations
This hadith is often misinterpreted either by:
A- Claiming that it permits the Muslim to kill an infidel without being suitably punished as in Islam the one who kills a Muslim intentionally is to be executed. Does the above Hadith discriminates a Muslim from a non Muslim so that if a Muslim kills a non Muslim intentionally he is not to be executed but if he kills a Muslim he is to be executed…?
B- Claiming that it contradicts with another Hadith that says: “He who kills a muahid (a term used for Dhimmis and for pagans who had entered in a treaty with the Muslims to end a state of war) will never smell the fragrance of paradise, the fragrance of which can be smelled from a distance of 40 years travel”.
Answer
Islam is the religion of justice where all kinds of discriminations are refused. Non Muslims and Muslims have equal rights in the Islamic society. As for the Hadith above it is by the consensus of all Islamic scholars that killing a non Muslim is a great sin. The hadith “A Muslim is not killed in lieu of an infidel” actually refers to a non Muslim who fights against Muslims in the battlefield.
Imams Malik and Al-Laith said: “A Muslim who intentionally kills a non Muslim for no reason will be put to death. If his action is justified, he shall not be killed”. This is according to Ibn Uthman’s verdict, who was one of the eminent scholars and the governor of Madinah, He sentenced to death a Muslim who killed a Copt.
The fourth of the righteous Caliphs, Imam Ali Ibn Abi Talib who, after hearing witnesses testimonies, ordered that a Muslim who had killed a non Muslim be put to death. The deceased’s brother came and said, “I have forgiven him”
Ali said: “Perhaps they have threatened or frightened you”
He said: “Not at all, but his death cannot restore my brother’s life. They hav compensated me, and now I’m satisfied”
Ali said: “You know better. The blood of the person who is in our covenant is like ours and his blood compensation (diyah) is like ours”
(Related by Altabarani and Al-Baihaqi, as-Sunan Alkobra. Volume III).
Imam Ali Ibn Abu Talib said, “They pay Capitation tax so that their blood and wealth become like our blood and wealth immune from all harm”
The Islamic caliphs Umar Ibn Abd Elaziz, once wrote to a governor concerning a Muslim who had killed a non-Muslim, telling them to hand the Muslim over to the legal heir of the slain person and give him the authority either to forgive the Muslim or to kill him. The heir later chose to behead the Muslim.
Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:
“Islam is indeed a religion of love and peace. Islam does not teach people to kill all those who disagree with them simply because they disagree with them. If certain bigoted Muslims did so that is not the fault of Islam. How unjust would it be to say that Christianity is a religion that teaches violence and blood shed by looking at the historical performance of some so-called Christians: After all, Hitler who committed genocide against the Jews, the white supremacists in South America who practiced barbarities against the blacks, the Serbs who committed genocide against the Muslims in Bosnia, those who systematically practiced mass slaughter of Muslims and Jews in Spain, and burned heretics, etc. all claimed to be Christians. What about the Christians still killing each other in Ireland? So why use double standards in judging Islam? Stereotyping is wrong regardless of against whom we use it.
Vast majority of Muslims have nothing to do with such violence or bloodshed that may or may not have been committed by those who claim to be Muslims. According to the strict verdict of the Qur’an, taking life of a single human being unjustly is akin to taking the life of all humanity. A good Muslim, therefore, is one who believes in sanctity of all life. The Prophet, peace be upon him, taught us that if a person were to kill even a single little sparrow, it would appear before the Lord of the worlds seeking God’s justice against the person!”

Are Non Muslims REALLY not allowed to hold high ranks in an Islamic state..?

As we stated before the general rule in Islamic jurisprudence is that: “Non Muslims have the right to serve in any governmental positions which do not have a direct impact on the religious life of Muslims. For example, non Muslims may not serve as Imams (head of state), head of army, arbiters in inter-Muslim disputes or as Zakah (Islamic tax) collectors.”
The Imam (Caliph) is responsible for both religious and secular authorities since they are the successors of the Prophet, peace and blessings be upon him. The leadership of the army is not a secular post, for Islam regards Jihad as the greatest act of worship. This also applies to the Islamic Judiciary system, as it is rooted on the Islamic Jurisprudence (shariah). The same is true for the position of zakah collectors and officials entrusted with other posts of religious nature. Other than the above, non Muslims are allowed to hold any position. Real-life examples of non-Muslims holding high positions in the Islamic state are so vast.
Examples:

The first Umayyid Caliph, Muawyah Ibn Abu Suffian had a Christian named Sarjun as the head office clerk.

Nasr ibn harun in 369 AH and Isa Ibn Nasturis in 380 AH occupied the post of executive minister in the Abbasid dynasty.

In the era of Haroun ElRasheed, All schools were under the supervision of Hanna Masnia

Caliph AlMansour’s doctor was Ibn Bakhtishu
Non Muslims testimony:

Western historian Adam Mitz says in his book Islamic Civilization in the Fourth Hijri Century, “We find it very surprising the abundance of non-Muslim laborers and senior staff within the Muslim state; where Christians governed Muslims in Muslim provinces, and complaints against non-Muslims’ seniority in these provinces dates far back” (part 1, p. 105).
Adam Mitz writes: “The Islamic Shariah did not deny the non Muslims any opportunity to work. They were engaged in lucrative professions; they were money exchangers, traders, jewelers and businessmen, physicians and landlords. They organized themselves in lucrative manner. For example, most of the physicians, clerks and scribes were Christians. Whereas most of the dealers in currency and jewelry in Syria were Jews. The Christian leader in Baghdad was the physician of the caliph; the Jews leaders and businessmen were employees of the caliph”

4. Non Muslims had to pay AlJizyah and AlKharaj… Is that REALLY unfair?

What is the Jizyah:
The word itself comes from the Arabic root jaza which means compensation. According to the famous Islamic Scholar Sheikh Yusuf Al-Qardawi in his book “Non Muslims in the Islamic society” he said: “They are small per capita annual obligations levied on adults who can financially afford it.”
What is the Kharaj:
It is a property tax levied on the land owned by non-Muslims.
Who pays the Jizyah:
Jizyah is to be paid by non-Muslim healthy adult males only. It is accepted from all non-Muslims whether they are Christians, Jews, Hindus, Buddhists…etc.
Who levied the Jizyah:
The Jizyah was levied based on the Quranic verses like:
“Fight against those who (1) believe not in Allah, (2) nor in the Last Day, (3) nor forbid that which has been forbidden by Allah and His Messenger (4) and those who acknowledge not the religion of truth (i.e. Islam) among the people of the Scripture (Jews and Christians), until they pay the Jizyahwith willing submission, and feel themselves subdued.” (AlTawba:29)
How much is the Jizyah:
It has no fixed limit and is left for the discretion of the Imam to decide how much each one should pay.
The Kharaj too is decided by the Imam. He should fix a ration of the land’s yield, such as one third or one fourth, or to fix a specific quantity in weight or measure according to its agricultural yield
The Prophet, peace and blessings be upon him, when he sent his deputy to Yemen he told him to take one dinar from every adult.
Umar Ibn ElKhattab fixed it at 48 dirhams for the wealthy, 24 dirhams for the middle class and 12 dirhams for craftsmen and manual laborers.
Caliph Uthman, the third of the righteous Caliph’s, may Allah be pleased with them fixed it equivalent to one shilling (12p) per month for the rich, 6p for the middle class and 3p for the ordinary people.
Imam Al-Shafii suggests one Dinar per year (about 40p sterling) but adds that it would differ according to the time of ease or difficulty and the capacity of those whom it is imposed. (Al-Shaffi, Al-Umm, vol. 4 p.122)
Can anyone be exempted from the Jizyah:
Jizyah is levied only on males capable of performing military services. Any one who is not fit for military services is exempted from it. Consequently the following are exempted from paying Jizyah:
Women
Minors
The aged people
Those who were out of work or were chronically sick or crippled.
Lunatics
Monks
Any disabled person whether he has mental or physical disability.
Financially incapable persons
If a non-Muslim rendered an important service to the country, he is exempted from paying the Jizyah for the life time. During the caliphate of Umar Ibn El-Khattab, the second righteous caliph, may Allah be pleased with him, a non-Muslim Egyptian laid before the Islamic government the project of cleaning and re-digging the ancient canal named, Nahr Amir al-Muminin, from Cairo down to the red sea which would facilitate the transportation of food stuff from Egypt to Medina, the capital. Umar, may Allah be leased with him, exempted the man from paying the Jizyah throughout his life.
Why must male adult non Muslims pay the Jizyah:
The reasons behind the Jizyah are:
1- It is a financial substitute for military service and it is levied only on every non Muslim fit for combat. A non-Muslim is never asked to fight with the Islamic army against his will so he pays the Jizyah as a compensation for not performing the military service. It is also a contribution to the expenses of the state defense and protection similar to the now called defense tax.
The clearest incidence in history to prove this was when Abu Ubaidah, May Allah be pleased with him, knew that the Romans were gathering troops to regain Syria from the Muslims, he returned the Jizyah money and announced that: “We have returned your money back to you because we have been informed of the gathering of enemy troops. You people, according to the conditions stipulated in the contract, have obliged us to protect you. Since we are now unable to fulfill these conditions, we are returning your money to you. We will abide by the conditions as agreed upon if we overcome the enemy.” (Related by Abu Yusufin Al-Kharaj)
2- A payment in return for the public services in the state (like today’s tax that we pay the government but only much less than what we pay now…) in which the non Muslim is living like courts, roads...etc. Muslims too contribute in these public services by their paying of Zakat and other alms that are obligatory on the Muslim.
3- Jizyah, from this point of view, is not only a symbol of loyalty but it is also a contributory compensation for exemption from military, and that is why it is imposed only on males capable of military service.
What if a non Muslim is ready to join the Islamic Army? The obligation of paying the Jizyah is cancelled if the non Muslim joins the Islamic army and participates with the Muslims in defending the Islamic state.
This verdict was applied more than once in the Islamic history one example is the treaty between Muslims and the Christians of Jarjima where it was stated that they would support Muslims against their enemies and they would not have to pay the Jizyah.
Rules of Collecting the Jizyah in Islam:
It was collected once every lunar year.
It can be paid in cash or in goods except carrion and swine.
It must be collected as easy as possible
1. Umar Ibn Elkhattab told his Jizyah collectors: "Accept whatever is possible from those who are unable to pay the jizyah and help those who have become incapable , since we don’t want it from them for a year or two.”
2. The Islamic state, as reported by Abu Ubaid, would often postpone the Jizyah collection until the harvesting season so that non Muslims would be able to pay it without being inconvenienced in any way.
3. The fourth of the righteous Caliphs, Ali Ibn Abi Talib, may Allah be pleased with him, wrote to the collectors of the Kharaj: “When you come to them, do not sell their garments preserved for winter or summer, or the food they eat, or the animals they need. Don’t whip any of them for a Dirham, and do not oblige them to stand on one leg for a dirham. Do not sell any of their household goods for the payment of Kharaj, because we accept from them what they have. If you do not comply with my orders, Allah will punish you in my absence. And if I receive any complaint against you in this concern, your service will be terminated.”
Jizyah Today
Is the imposition of Jizyah tax obligatory on the part of Muslim rulers over the non-Muslim subjects in the modern times? The answer is that it will depend squarely on the circumstances of the country concerned.
If the oil-rich Muslim countries like Saudi Arabia can do away with a number of taxes which are payable by the citizens in other countries that may as well exempt the Jizyah. I don’t think there is any Islamic country now that collects the Jizyah from non-Muslims. It is an irony, however, that critics of the Islamic Shariah still dwell upon the Jizyah which they consider as a discrimination against non-Muslims.

5. Apart from the Jizyah and Kharaj, Are there any other obligations on non Muslims living in the Islamic state…?

Yes there are...
Both Muslims and non Muslims in the Islamic state are obliged to abide by the Islamic constitution since they are members of the Islamic state. This should not deprive them of their religious freedom which means: They are not required to fulfill any Islamic religious duties such as the Zakat (alms) or the Jihad (fighting).
They are not obliged, either in their personal or social affairs, to abstain from anything which is lawful in their religion even if it is not lawful in Islam such as consuming pork and wine.
Non Muslims Personal and social affairs are dealt with in their traditional courts or in the Islamic courts according to THEIR choise. The Holy Quran states:
“So if they come to you (O Muhammad), either judge between them, or turn away from them. If you turn away from them, they cannot hurt you in the least. And if you judge, judge with justice between them. Verily, Allah loves those who act justly.” (AlMaidah: 42)
This case has been applied throughout the Islamic history so clearly that no one dares denying it. Adam Mitz says: “Since the Islamic Shariah was intended for Muslims, the Islamic state let non-Muslims settle their disputes in their own courts. Bounded by the Shariah, the Islamic court did not interfere with the jurisdiction of these courts which adjudicated upon matrimony, succession and related issues among the Christians.”
This way of dealing with non Muslims disputes is still applied till now in Egypt where disputes concerning marriage and divorce among Egyptian Christians are settled by the Egyptian church, not the Egyptian courts, according to Christian rules.
Non Muslims however should abide by the Islamic constitution in cases of murder, wealth, honor, civil and criminal affairs, selling and so on just like the Muslims. In this case they have the same rights that Muslims have and the same obligation as on Muslims. Thus if a non-Muslim is found guilty of a certain charge, he would be punished exactly as a Muslim would if accused of the same charge for the non Muslim is supposed to abide to the Islamic constitution in matters which do not contradict with religion.
Non Muslims should live with the Muslims in a state of mutual respect to ensure peaceful co-existence in the Islamic state. Based on this rule both Muslims and non Muslims are not allowed to publicly abuse the others religious beliefs. Non Muslims are not allowed to openly indulge in the consumption of wine, pork or other items prohibited in Islam and they are not allowed to sell those prohibited items to Muslims (they can sell it to other non Muslims).

6. Are there REALLY Quranic verses that orders Muslims to kill non-Muslims…?

Intentional Misinterpretation of Quranic verses and removing them from their original context has been an old trick that some may use to try to give the impression that Islam is a religion for war and that it always the killing of non Muslim. They depend here on the ignorance of those superficial readers who believe them and rely on the idea that if you can fill someone with hatred towards something then he will not be ready to hear the other point of view that can clarify the truth and hence destroy these allegations…
This is not the case for the reader who is seeking the truth and is open minded enough to listen to different points of view then form his own opinion which will then be based on a solid foundation.
I have read on the Internet some fanatics who chose some Quranic verses and claimed that they are calls for violence and killing of non Muslim…Let’s read some of these verses:
First: Surah2:191-193
“And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid-al-Haram (the sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers. But if they cease, then Allah is Oft-Forgiving, Most Merciful. And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah) and (all and every kind of) worship is for Allah (Alone). But if they cease, let there be no transgression except against Az-Zalimun (the polytheists, and wrong-doers, etc.)” (Surah2:191-193)First let’s put the verse in its original context, the Holy Quran says: “And fight in the Way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors." [This Verse is the first one that was revealed in connection with Jihad, but it was supplemented by another (V.9:36)].
"And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid-al-Haram (the sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers. But if they cease, then Allah is Oft-Forgiving, Most Merciful. And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah) and (all and every kind of) worship is for Allah (Alone). But if they cease, let there be no transgression except against Az-Zalimun (the polytheists, and wrong-doers, etc.) The sacred month is for the sacred month, and for the prohibited things, there is the Law of Equality (Qisas). Then whoever transgresses the prohibition against you, you transgress likewise against him. And fear Allah, and know that Allah is with Al-Muttaqun (the pious)" - (V.2:2).
"And spend in the Cause of Allah (i.e. Jihad of all kinds, etc.) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allah), and do good. Truly, Allah loves Al-Muhsinun (the good-doers).” (2:190-195)
The verse clearly states to fight those who fight you, yet do not transgress limits. In so sense therefore does it promote killing of innocent but allows self-defense. It further goes on to state "And fight them on until there is no more tumult or oppression, and there prevail justice" and "if they cease, let there be no hostility except to those who practice oppression". Hence, once again when the whole context is examined the verses do not promote killing of innocent in anyway.

Second Surah9:5:
“Then when the Sacred Months (the Ist, 7th, 11th, and 12th months of the Islamic calendar) have passed, then kill the Mushrikun (see V.2:105) wherever you find them, and capture them and besiege them, and prepare for them each and every ambush. But if they repent and perform As-Salat (Iqamat-as-Salat), and give Zakat, then leave their way free. Verily, Allah is Oft-Forgiving, Most Merciful.” (Surah9:5)First let’s put the verse in its original context, the Holy Quran says:
“Freedom from (all) obligations (is declared) from Allah and His Messenger to those of the Mushrikun (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah), with whom you made a treaty. So travel freely (O Mushrikun - see V.2:105) for four months (as you will) throughout the land, but know that you cannot escape (from the Punishment of) Allah, and Allah will disgrace the disbelievers. And a declaration from Allah and His Messenger to mankind on the greatest day (the 10th of Dhul-Hijjah - the 12th month of Islamic calendar) that Allah is free from (all) obligations to the Mushrikun (see V.2:105) and so is His Messenger. So if you (Mushrikun) repent, it is better for you, but if you turn away, then know that you cannot escape (from the Punishment of) Allah. And give tidings (O Muhammad) of a painful torment to those who disbelieve. Except those of the Mushrikun with whom you have a treaty, and who have not subsequently failed you in aught, nor have supported anyone against you. So fulfill their treaty to them to the end of their term. Surely Allah loves Al- Mattaqun (the pious - see V.2:2). Then when the Sacred Months (the Ist, 7th, 11th, and 12th months of the Islamic calendar) have passed, then kill the Mushrikun (see V.2:105) wherever you find them, and capture them and besiege them, and prepare for them each and every ambush. But if they repent and perform As-Salat (Iqamat-as-Salat), and give Zakat, then leave their way free. Verily, Allah is Oft-Forgiving, Most Merciful. And if anyone of the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) seeks your protection then grant him protection, so that he may hear the Word of Allah (the Qur'an), and then escort him to where he can be secure, that is because they are men who know not.” (Surah9:1-6)
These verses were revealed during a historical period when the small Muslim community had entered into treaties with neighboring tribes (Jewish, Christian, and pagan). Several of the pagan tribes had violated the terms of their treaty, secretly aiding an enemy attack against the Muslim community. These verses instruct the Muslims to continue to honor treaties with anyone who has not since betrayed them, because fulfilling agreements is considered a righteous action. Then the verses continue, that those who have violated the terms of the treaty have declared war, so fight them... (as quoted above).
In the verse (9:6) Quran does not only say that you release those who seek protection but it goes even further and states to protect them! In the present international scenario, even a kind, peace-loving army General, during a battle, may let the enemy soldiers go free, if they want peace. But which army General will ever tell his soldiers, that if the enemy soldiers want peace during a battle, don’t just let them go free, but also escort them to a place of security?

Third Surah 4:89:
“They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). So take not Auliya' (protectors or friends) from them, till they emigrate in the Way of Allah (to Muhammad). But if they turn back (from Islam), take (hold) of them and kill them wherever you find them, and take neither Auliya' (protectors or friends) nor helpers from them.”Once again the context is ignored; they don’t quote previous and next verses.
“They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). So take not Auliya' (protectors or friends) from them, till they emigrate in the Way of Allah (to Muhammad). But if they turn back (from Islam), take (hold) of them and kill them wherever you find them, and take neither Auliya' (protectors or friends) nor helpers from them. Except those who join a group, between you and whom there is a treaty (of peace), or those who approach you with their breasts restraining from fighting you as well as fighting their own people. Had Allah willed, indeed He would have given them power over you, and they would have fought you. So if they withdraw from you, and fight not against you, and offer you peace, then Allah has opened no way for you against them. You will find others that wish to have security from you and security from their people. Every time they are sent back to temptation, they yield thereto. If they withdraw not from you, nor offer you peace, nor restrain their hands, take (hold) of them and kill them wherever you find them. In their case, We have provided you with a clear warrant against them.”(Surah4:89-91)
Dr. Muzammil H. Siddiqi says with regards to this verse:
"Now tell me honestly, do these verses give a free permission to kill any one anywhere? These verses were revealed by God to Prophet Muhammad (peace and blessings be upon him), at the time when Muslims were attacked by the non-Muslims of Makkah on a regular basis. They were frightening the Muslim community of Madinah. One may say using the contemporary jargon that there were constant terrorist attacks on Madinah and in this situation Muslims were given permission to fight back the "terrorist". These verses are not permission for "terrorism" but they are a warning against the "terrorists." But even in these warnings you can see how much restraint and care is emphasized."
Therefore, it is clear that the verse only allows self-defense against those who "withdraw not from you nor give you (guarantees) of peace besides restraining their hands". Naturally, it would be necessary for the enemies to withdraw and make peace in order to achieve peace. Verse is not referring to "those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people".
In "…withdraw not from you nor give you (guarantees) of peace besides restraining their hands", it is obviously necessary to give guarantees of peace or form a treaty in addition to stop fighting. Otherwise, anyone can pretend to be "restraining their hands" when they are weak, and when they are strong again they come back and attack again. Thus to make it official Quran says to give you (guarantees) of peace, and not act as two-faced.

Fourth Surah 4:76:
“Those who believe, fight in the Cause of Allah, and those who disbelieve, fight in the cause of Taghut (Satan, etc.). So fight you against the friends of Shaitan (Satan); Ever feeble indeed is the plot of Shaitan (Satan).” (Surah4:76)Again the context is ignored; Put it in its context and let’s read again. “Let those (believers) who sell the life of this world for the Hereafter fight in the Cause of Allah, and whoso fights in the Cause of Allah, and is killed or gets victory, We shall bestow on him a great reward. And what is wrong with you that you fight not in the Cause of Allah, and for those weak, ill*treated and oppressed among men, women, and children, whose cry is: "Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help." Those who believe, fight in the Cause of Allah, and those who disbelieve, fight in the cause of Taghut (Satan, etc.). So fight you against the friends of Shaitan (Satan); Ever feeble indeed is the plot of Shaitan (Satan).” (Surah4:74-76)
Verse 4:76 is specific to those who have been oppressed. In order to help those who cannot help themselves is indeed a great deed and to shun away tyranny and help those who are weak and oppressed. Islam-critics seek to present a view of violence and hate on behalf of Quran, however, when the verse is examined carefully in a correct context, their deceit is clearly exposed.

Fifth Surah 5:51:
“you who believe! Take not the Jews and the Christians as Auliya' (friends, protectors, helpers, etc.), they are but Auliya' to one another. And if any amongst you takes them as Auliya', then surely he is one of them. Verily, Allah guides not those people who are the Zalimun (polytheists and wrongdoers and unjust).” (Surah5:51)A similar meaning is in the verse:
“Let not the believers take the disbelievers as Auliya (supporters, helpers, etc.) instead of the believers, and whoever does that will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself (His Punishment), and to Allah is the final return.” (Surah3:28)
The Arabic word Auliya used in 5:51 is often mistranslated by some major translators as “friends”. More accurate translation of the word Auliya would be "Protector", "allies" or "intimate friends". In addition, according to Ectaco Online Dictionary (http://www-old.ectaco.com), root word of Awliya (walii) means PROTECTOR. Allah says that Allah alone is the Wali (in a sense of a protector). Other verses carry the same meaning like:
1. “The likeness of those who take Auliyâ' (protectors and helpers) other than Allâh is as the likeness of a spider, who builds (for itself) a house, but verily, the frailest (weakest) of houses is the spider's house; if they but knew.” (Surah 29:41)
2. “Or have they taken (for worship) Auliyâ' (guardians, supporters, helpers, protectors, etc.) besides Him? But Allâh, He Alone is the Walî (Protector, etc.). And it is He Who gives life to the dead, and He is Able to do all things.” (Surah 42:9) 3. “They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). So take not Auliya' (protectors) from them, till they emigrate in the Way of Allah (to Muhammad). But if they turn back (from Islam), take (hold) of them and kill them wherever you find them, and take neither Auliya' (protectors or friends) nor helpers from them.” (Surah4:64)
The word Auliya is also used as a substitution for God/Lord:
1. “Say (O Muhammad): "Who is the Lord of the heavens and the earth?" Say: "(It is) Allâh." Say: "Have you then taken (for worship) Auliyâ' (protectors, etc.) other than Him, such as have no power either for benefit or for harm to themselves?" Say: "Is the blind equal to the one who sees? Or darkness equal to light? Or do they assign to Allâh partners who created the like of His creation, so that the creation (which they made and His creation) seemed alike to them." Say: "Allâh is the Creator of all things; He is the One, the Irresistible." (Surah 13:16)
2. “Do then those who disbelieve think that they can take My slaves [i.e., the angels, Allâh's Messengers, 'Iesa (Jesus), son of Maryam (Mary), etc.] as Auliyâ' (lords, gods, protectors, etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allâh Islamic Monotheism).” (Surah 18:102)
As it is clear once a verse is placed in its original context one can understand the rule, when and why it is applied. Lots of similar verses are found in the Holy Quran which always relate to a specific incidence or a certain case and to understand it correctly you have to read it in its original context (i.e. verses before and after it) and also know when and why was that verse revealed to be able to have a complete picture and only then you can judge…
For further readings on the subject please visit (where the answers above were taken) The so-called Violent Verses in the Quran

7. Is it forbidden for Non Muslims to enter military service


No it is not. They can join the army to defend their country and if they do so they are exempted from paying the Jizyah. History reported many similar cases where non Muslims joined the Islamic army to defend the Islamic state they live in. We have mentioned previously some of these examples. It was reported that the Islamic army led by Salah Eldin to defend Jerusalem against the crusades had many Christian soldiers in it who were actually defending their country against European occupation.
According to Shariah, it is not essential for any non-Muslim to render military service in an Islamic state because Jihad (military service) is only an obligatory religious duty compulsory only on Muslims.
In lieu of the military service, the non-Muslims will have to pay the Jizyah for their protection by the Islamic state but Muslim jurists have not stopped the non-Muslims from taking part in fighting voluntarily along with the Muslims in the interest of their state provided the authorities are convinced that they would not betray them in the battle field while fighting against their co-religionists if they happened to be the enemy. If they fight with Muslims they will not have to pay the Jizyah tax.

8. Was the Prophet, peace and blessings be upon him, unjust to the Jews of Medinah…?


The answer to this question was taken from the web site “Reading Islam”: And the web site “The true call”
The Jews comprised three tribes living in and around Madinah, namely the Banu Nadir, the Banu Qainuqa and the Banu Quraizah. The Banu Qainuqa tribe lived in Madinah and paid tribute to the Arab tribe, Khazraj. The Banu Nadir and Banu Quraizah lived to the south of Madinah, behind it and they paid tribute to the Arab tribe of Aws. (Ar Raheeq il Mahktoom, page 282)
The Jews had a flair for trade and controlled the trade of dates, alcohol and farm produce. This made them extremely wealthy. They used to forward loans to the Arab chieftains at absurdly exorbitant rates of interest (which the Arabs squandered for show.) In return, the Jews kept as security their lands, farms and gardens.
The Jews conspired to spread mischief and cause war amongst the ignorant Arabs who had no idea of their subtle cunning and deceit. They followed the policy of ‘divide and rule’ and would incite the tribes against each other, then sit back to watch the spectacle of the Arabs destroying themselves. (ibid, page 282). These Jewish tribes were responsible for the prolonged war between the two above mentioned tribes, Aws and Khazraj.
In their dialogues with the Arabs, the Jews kept telling them that soon there would appear a prophet from among themselves and that he would lead them to humiliate the Arab idolaters. They kept on repeating this Jewish dream in front of their fellow residents until Prophet Muhammad (peace be upon him) appeared and came to Madinah. Thereupon, everything changed because they started to deny their dream and claimed that he was not the long-awaited prophet but just a pseudo-prophet, completing a package of falsifications woven by their Arab contemporaries.
They knew in their hearts that he was a prophet and not a liar, yet they opted to be arrogant rather than surrender to the truth. They wondered why the long-awaited prophet came from the Arabs. In the Jews' opinion, they themselves were the most deserving of that honor, and as they saw it jumping in someone else's lap, they decided to destroy it.
Two of their rabbis were conversing when the Prophet reached Madinah and one of them said to the other, "Is that him?" i.e., is he the prophet?
And the other answered, "Yes, it is him."
The other continued, "Are you sure it is him?"
And the answer came, "By God, I know him as much as I know my own son."
"So what will you do with him?"
And the final answer came, "I will bear enmity to him till my death."
(Saifur Rahman al-Mubarakfuri, Ar-Rahiq Al-Makhtum, Dar As-Salam, 1998, p. 145)
When the Prophet settled in Madinah, he wanted to create a cooperating human community and establish an exemplary civil society at a time when these poor Arabs could never imagine what a civil society could mean. So for the first time in history, he established the pact of Madinah or what I like to call the constitution of coexistence.
In this constitution, all signing parties — including Muslims, Jews, and other (pagan) Arabs — agreed that they would live in Madinah together as a society and would defend it in case of an attack and would never help any outsider against any of the other signing parts and would never betray the agreement.
Some important terms of the treaty were:

The Jews and Muslims would be considered one entity, the Jews and Muslims were free to follow their respective religions, freemen and slaves alike.
The Jews were responsible for their affairs and the Muslim for theirs.
If any member of the treaty went on war with another party, the other members would support it and cooperate with each other. As long as the war continued the expenditure would be born by all the members.
The Quraish tribe and their helpers would not be given asylum in Madinah.
Any mutual dispute between the members of the treaty would be settled by Allah and His Messenger, peace and blessings be upon him. (Ar Raheeq il Makhtoom, page 298-300)
Yet, at the first juncture, the Jews started disrupting the society when one of them, knowing he was backed by others, attacked a Muslim woman who went to buy something from a Jewish shop in the Jewish district of Banu Qaynuqa`. They simply created chaos and disruption in the society (Saifur Rahman al-Mubarakfuri, Ar-Rahiq Al-Makhtum, Dar As-Salam, 1998. p. 191).In order to stop the chaos and let society enjoy the peacefulness reached in the agreement, the Prophet gave them the option to leave Madinah or else people whose children were killed would start avenging them. The decision was they would leave, and that was really the best and easiest option. It needed no justification because their offense was very clear.
The relationship between the Jews of Banu An-Nadir and the Arabs was not much better. Banu An-Nadir conspired to kill the Prophet when he was going to talk with them. Imagine how you would feel, Mohsin, if you were visiting one of your friends and he was preparing to kill you at his house instead of offering you food and hosting you. Imagine if he met you with a conspiracy rather than with hospitality. The threat here was against the leader of the Muslim community and the head of the state; it was actually a conspiracy that reflected how much hatred they bore for the Prophet and how betraying they were.
Thereupon, they had to leave, not because of the Prophet but because of their own handiwork. The Qur'an tells us at the beginning of Surat Al-Hashr that the believers never imagined that the Jews would leave Madinah and were not even planning for that, but the Jews themselves brought that to themselves. And when the Prophet gave them the option, they chose to leave. Actually, that was the least punishment they could get.
Banu Quraizhah, on the other hand, remained in Madinah, but again they did not keep their word and breached the agreement. They helped a confederate army consisting of Quraish and other Arab idolaters who came to attack Madinah.
The Muslim army, which by the highest estimates was only one thousand-strong, was facing a ten thousand-strong army in full arms. The Muslims had to dig a trench in a desperate attempt to defend themselves, and all of a sudden, they discovered that their fellow citizens (the Jews), who were entrusted to defend from the back, were actually helping the enemy.
It was the mercy of Allah that the confederates left without fighting and He blew fear into their hearts, but the unforgivable offense of these betraying Jews was not to pass unnoticed. The kind Prophet went to them and asked them to choose someone who would issue a judgment in their case. Banu Quraizhah chose Sa`d ibn Mu`az, may Allah be pleased with him, because they knew he was their friend and would be fair with them. Sa`d chose a verdict from their own holy scriptures, the Torah: that the men were to be killed and the women and children were to be enslaved.
Thereupon, many Companions of the Prophet, driven by mercy, told them that they could intercede and get them an amnesty from the Prophet. But Banu Quraizhah said,"No, we will never violate the judgment of the Torah."
Actually, this verdict given by Sa`d is purely from the Torah, and no similar punishment can be found in any Islamic source. Some of them chose to seek forgiveness and were exempted from killing, but many others chose to die to apply the Torah. If they had chosen the merciful Prophet, he would have forgiven them, but arrogance took them to their destiny.
Even the Jews, who went to settle up north with their fellows in Khaybar, did not stop conspiring and stirring enmity against the emerging little Muslim community in Madinah. These actions reached such a degree that we can conclude that, like any criminal, they were a massive threat to the public security of the society and were to be dealt with accordingly.
Brother Mohsen Haredy, a member of the Ask About Islam team, would like to add the following:
As for the Prophet's treatment of the Jews in general, there are many examples that show his kindness to them. For example, a young Jewish boy used to serve the Prophet and he became sick, and so the Prophet went to visit him.
It is reported that a funeral of a Jew passed before the Prophet (peace be upon him). As a sign of respect, the Prophet stood up. The Prophet was asked "Why did you stand up for a Jewish funeral?" The Prophet replied, "Is it not a human soul?" (Al-Bukhari).
It is reported that the Prophet Muhammad, peace and blessings be upon him, had a Jewish neighbor who used to throw garbage in his way, but when the Prophet heard one day that the neighbor was sick he went to visit him. In order to show his nearness to the Jews, the Prophet married Safiyyah bint Huyay, daughter of the chief of the Jewish tribe of Banu An-Nadir. She was captured during the Battle of Khaybar. As an honorable gesture showing the magnanimity of Islam, the Prophet freed and married her.

9. The Holy Quran says: "O you who believe! Take not into your intimacy those outside your ranks"

The Holy Quran says: “O you who believe! Take not as (your) Bitanah (advisors, consultants, protectors, helpers, friends, etc.) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayat (proofs, evidences, verses) if you understand.”(Surah Al Imran 3:118)
According to Imam Muhammad Bin Jarir al-Tabari, this verse of the Quran is restricted to the circumstances when certain non-Muslims show their enmity and hatred to the cause of Islam and welfare of Muslims and Islamic state in which they live and their activities point out to some great loss and hardship of Muslims in general. Rashid Raida, the famous Egyptian scholar and the worthy disciple of Sheikh Muhammad Abduh, has also given the same view while explaining this verse. In the early days of Islam those who were enemies of the Muslims and Islam, later became helpers of Muslims in some of their victories like the victory of Spain. The Egyptian Copts helped Muslims against Romans.
In our times, there are large number of non-Muslims living in Muslim countries and have shown their loyalty and support to the cause of the state and hence are enjoying highest positions in the public services of those states.

10. How do we relate to non-Muslim relatives

The following is an article downloaded from the site Madeenah.com By Shaykh Abdul-Azeez ibn Baaz, Majmoo’Fataawa wa Maqaalat Mutanawi’ah: Volume six
There are a number of issues that are legislated for Muslims in relation to non-Muslims, from amongst them are:
Firstly: To call them to Allah by calling them to the religion of Allah and explaining the reality of Islam to them if you are able to and if you have the insight to do that. This is the greatest and most important form of beneficence that a Muslim can provide to his country men and those around him from the Jews, Christians and other polytheists due to the saying of the Prophet:
“The guide to good [deeds] attains an equal reward to those who act upon that good.” Narrated by Al Imaam Muslim.
This is also due to his saying, peace and blessings be upon him, to ‘Ali who he sent him to Khaybar and ordered him to call to Islam, he said: “By Allah, if Allah were to guide one man through you, this would be better for you than the best of camels.” Agreed upon its authenticity by Bukhari and Muslim.
He, peace and blessings be upon him also said: “Whoever calls to guidance will attain an equal amount of reward as those who follow him without their rewards decreasing at all, and whoever calls to misguidance will receive an equal amount of sin as those who follow him without there sins decreasing at all.” Reported by Muslim. Therefore, calling them to the religion of Allah, conveying Islam to them and advising them is from amongst the most important of affairs and from amongst the greatest ways in seeking to get closer to Allah.
Secondly: It is not permissible for Muslims to transgress upon non-Muslims, not in their person, their wealth or their reputations if they are formal residents in a Muslim country, have a treaty with Muslims or are under Muslim protection, rather they must be given their rights. Muslims must not transgress upon non-Muslims by stealing from, betraying or cheating them in their wealth. Likewise they mustn’t physically transgress upon them by hitting them and so on. Because of the fact that a non-Muslim is a resident, under treaty or protection, secures him from that.
Thirdly: There is nothing to prevent Muslims from dealing with non-Muslims in relation to buying, selling, renting and so on. It has been authentically narrated that the Messenger of Allah , peace and blessings be upon him bought items from Jews and had similar dealings with them, he , peace and blessings be upon him passed away leaving his breast plate as collateral with a Jew for food that he had bought from him.
Fourthly: In relation to ‘Salaam’, a Muslim must not initiate it with a non-Muslim due to the saying of the Prophet, peace and blessings be upon him: “Do not initiate Jews or Christians with ‘Salaam’.” Narrated by Imaam Muslim. He also said: “If the people of the book greet you with ‘Salaam’, then reply by saying: “Wa ‘Alaykum (and upon you as well).” So a Muslim does not initiate the ‘Salaam’ with a non-Muslim, however he should reply by saying: ‘Wa ‘Alaykum’ due to the saying to the Prophet, peace and blessings be upon him: “If the people of the book greet you with ‘Salaam’ then say: ‘Wa ‘Alaykum’.” (Agreed upon its authenticity by Bukharee and Mulsim.)
These are some rights related to Muslims and non-Muslims. From amongst them as well is being beneficent to non-Muslim neighbors and not harming them, you should give them charity if they are needy, give them gifts and advice them in what benefits them because this will cause them to be interested in Islam and make them want to enter into it. Neighbors have rights, the Prophet, peace and blessings be upon him said: “The angel Jibreel continued to instruct me in regards to neighbors until I thought they would be granted the rights of inheritance.” Agreed upon its authenticity.
If neighbors are non-Muslim, they have the rights of neighborhood. If they are non-Muslim relatives they now have two rights; the rights of neighbors and the rights of relatives. It is permissible for Muslims to give Sadaqah (alms) from other than their Zakaat money to their non-Muslim neighbors and other than them if they are amongst those who are not in a state of war with Muslims. This is due to the saying of Allah: “Allah does not forbid from dealing justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Indeed Allah loves those who deal with equity.” [Al Mumtahanah: 8]
This is also due to an authentic Hadeeth reported on the authority of Asmaa bint Abu Bakr, may Allah be pleased with them, that her mother, while she was a polytheist, came to visit her in Madeenah during the treaty of Hudaybiyah because she was in need of help. So Asmaa asked the Prophet, peace and blessings be upon him and he replied: “Be kind to her.”
As for Zakaat, there is nothing that prevents Muslims from giving it to those amongst the non-Muslims whom they wish to conciliate with in order to draw them to Islam due to the saying of Allah: “As-Sadaqaat (Zakaat) is only to be given to the needy, the poor, those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam)...” [At Taubah: 60]
As for joining non-Muslims in celebrating their holidays, we here present the fatwa of Sheikh Ahmad Kutty, A Senior Lecturer and an Islamic Scholar at the Islamic Institute of Toronto, Ontario, Canada
The fatwa states: “Muslims are allowed to partake of the feasts and celebrations of non-Muslims so long as they stay away from their specific religious rituals. While remaining steadfast to their beliefs as Muslims, they are allowed to join them in their feasts in order to reciprocate kindness with kindness. By doing so they may even be helping them remove their misconceptions about Islam being a fanatical religion. So go ahead and participate in their feasts, and let them know the true image of Islam.”
We present too the Fatwa of the European Council for Fatwa and Research, the Question was about Congratulating Non-Muslims on Their Festive Occasions the answer was as follows:
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.Dear brother in Islam, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.
First of all, we stress that Muslims are commanded to deal justly and kindly with their non-Muslim neighbors or friends. Therefore, there is nothing wrong in exchanging gifts with them. Muslims are allowed to congratulate non-Muslims on their festive days and this becomes more of an obligation if the non-Muslims offer their greetings on Islamic festive occasions. Allah Almighty says: "When you are greeted with a greeting, greet in return with what is better than it, or at least return it equally…" (An-Nisa’ 4: 86)
However, Muslims are not to celebrate or participate in the religious festivities of non-Muslims, but they can participate in national celebrations and festivities as citizens of those lands while observing Islamic manners and controls in all matters.
In response to the question you raised, the European Council for Fatwa and Research issued the following fatwa: There can be no doubt as to the importance and the sensitivity of this issue, specially to Muslims residing in the West. The Council has received numerous questions and queries from those who live in these countries and interact with the non-Muslims. Indeed, between the Muslims and the non-Muslims are strong and integral links stipulated and deemed necessary by the means and manner of life itself, such as neighborly relations, friendship at work or study. In fact, a Muslim may actually feel indebted toward a non-Muslim in particular circumstances, such as toward a hardworking and selfless supervisor or lecturer, a sincere and skillful doctor, and others. A famous Arab said that one is enslaved by others’ favors.
Thus, what is the position of the Muslim to such people who are non-Muslims, who do not actually hold any animosity towards Muslims, do not fight them due to their religion, and did not actively seek to expel Muslims from their homes and lands?
The Holy Qur'an stipulates regulations as to how relationships between Muslim and non-Muslim are to be governed and carried out in Surat Al-Mumtahinah, which was essentially revealed to address the pagan polytheists. Allah Almighty says: Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the wrong-doers." (Al-Mumtahinah 60: 8-9)
Thus the verse stipulates that there is a clear difference between those who fight Muslims and treat them as enemies, and those who interact and deal with Muslims in peace. We are commanded to treat the latter well and in a just and beautiful manner, not merely give them what is duly theirs by right and to take from them what is duly ours. Indeed, the command is to treat them beyond that and to deal with them in beautiful and ideal ways.
As for the other group — to whom the verse clearly forbids any allegiance or support offered in their favor — they are those who chose to become enemies of Islam and Muslims and worked actively to expel them from their homes and lands for no reason other than that they proclaim that Allah Almighty is their Lord, as did the Quraysh and the infidels of Makkah to the Prophet Muhammad, peace and blessings be upon him, and his Companions.
Al-Bukhari and Muslim both reported on the authority of Asma’ bint Abi Bakr, may Allah be pleased with her, that she came to Prophet Muhammad (peace and blessings be upon him) and said: "O Messenger of Allah! My mother, who is a mushrik (a polytheist), has come to visit me and she desires to be close to me and to give me gifts. Shall I greet her and treat her well?” The Prophet, peace and blessings be upon him, stated: “Greet your mother and treat her well.”
This, while the woman was a mushrik, and the Qur’an clearly states that the People of the Scripture (Jews and Christians) are far closer to Islam and Muslims than mushriks. Indeed, the Qur’an gives allowance to eat from the food of the People of the Scripture and to marry them. Allah Almighty says: ...The food of the People of the Scripture is lawful to you and your is lawful to them, lawful to you in marriage are chaste women from the believers and haste women from those who were given the scripture before your time…" (Al-Ma’idah 5: 5)
Also, if marriage is permissible with them, then it goes without saying that marriage implicitly and necessarily decrees love and closeness. Allah Almighty states: And amongst His signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy…" (Ar-Rum 30: 21) Indeed, how can a man despise his wife, who is ultimately his partner in life, his spouse, the mother of his children? Almighty Allah says: ...they are body cover for you and you are the same for them…" (Al-Baqarah 2: 187)
Moreover, an important consequence and result of marriage is the coming together of two families to form blood bonds and relationships, a natural human form of relating to one another. Allah says: "And it is He Who has created man from water, and has appointed for him kindred by blood, and kindred by marriage…" (Al-Furqan 25: 54)
Also, there are the feelings and affections of maternity, and the clearly stipulated and emphasized rights of a mother upon her children in Islam. One asks in this context: is it an acceptable act according to these stipulations that one does not greet or congratulate his or her non-Muslim mother on a day of festivity that she celebrates? What about relatives from the mother’s side, such as grandparents, uncles, aunts and cousins? All those have rights upon a Muslim clearly stated in the Holy Qur'an, where Allah states: "But kindred by blood are nearer to one another regarding to inheritance in the decree ordained by Allah…" (Al-Anfal 8: 76), and also: "Verily, Allah enjoins justice and perfect mannerisms and giving to kith and kin…" (An-Nahl 16: 91)
Thus, if maternity and blood relation rights are obligatory upon a Muslim, in a way that exemplifies the beautiful manners of Islam and Muslims, it is also obligatory upon a Muslim to pay the due rights that work towards showing Muslims as people of beautiful character. The Prophet, peace and blessings be upon him, advised Abu Dharr, may Allah be pleased with him, saying: “Be aware of Allah wherever you are, and follow up a sin that you have committed with a good deed, so that sin may be erased, and treat people with beautiful manners.” (Reported by Ahmad, At-Tirmidhi, Ad-Darmi, and Al-Hakim) As is evident, the emphasis is upon “…and treat people with beautiful manners” not “…treat Muslims”.
The Prophet, peace and blessings be upon him, also strongly advised us to deal with non-Muslims in a mild and gentle manner, not using stern and terrorizing methods. It was reported that when a group of Jews approached the Prophet, peace and blessings be upon him, and greeted him with twisted pronunciation, and thus uttered “Assam`alaykum, O Muhammad!” (meaning “death and destruction come upon you”) instead of “as-salamu `alaykum”, `A'ishah, may Allah be pleased with her, heard them and responded by saying, ‘assamu `alaykum also and the curse and wrath of Allah!” The Prophet, peace and blessings be upon him, rebuked `A'ishah for what she had said. She told him, “Did you not hear what they said?” He said, “I did, and I responded by saying, ‘And upon you,’” (i.e., that death will come upon you as it will come upon me.) He went on to say, “O `A'ishah! Allah loves gentleness in all matters.” (Reported by Al-Bukhari and Muslim)
Indeed the permissibility of congratulating non-Muslims on their festive days becomes more of an obligation if they offer their greetings on Islamic festive occasions, as we are commanded to return good treatment with similar treatment, and to return the greeting with a better one or at least with the same greeting. Allah Almighty says: “When you are greeted with a greeting, greet in return with what is better than it, or at least return it equally…” (An-Nisa' 4: 86)
A Muslim must never be less charitable or pleasant or indeed of lesser manners than any other, as the Prophet (peace and blessings be upon him) stated in the hadith: “The most perfect believers in terms of their iman are those who possess the most beautiful manners.” (Reported by Ahmad, At-Tirmidhi, Ad-Darmi, and Abu Dawud), and he (peace and blessings be upon him) also stated: “Verily I have been but sent to perfect the most noble of manners.” (Reported by Ahmad, Al-Bukhari in Al-Adab Al-Mufrad and Al-Bazzar in Kashful Astar)
The significance of this increases dramatically if we are interested in inviting them to Islam and making them like Muslims, which is an obligation upon us all, as this cannot be achieved by treating them roughly, sternly and violently, but rather by beautiful manners and sublime ethics.
The Prophet, peace and blessings be upon him, dealt with the polytheists of Quraysh in the most beautiful of ways and manners throughout his life in Makkah despite their animosity, persecution, oppression and extreme insult of him, peace and blessings be upon him, and his companions.
This was epitomized by the fact that due to the incredible trust they had in him, they deposited their wealth and possessions with him, in fear that they may be lost or stolen. When the Prophet fled Makkah to Madinah, he left behind `Ali, may Allah be pleased with him, whom he commanded to return the deposits and trusts that were with him, peace and blessings be upon him.
Thus, there is nothing to prevent a Muslim or an Islamic center from congratulating non-Muslims, either verbally or by sending a card that contains no symbols or icons of religious implications that may contradict Islamic faith and principles, such as a cross, for the concept of the crucifixion is totally outlawed and denied by Islam. Allah states in the Holy Qur'an: "...but they killed him not, nor crucified him, but the resemblance of Jesus was put over another man…" (An-Nisa' 4: 156)
Indeed, one finds in the customary words of congratulations nothing that carries any explicit or implicit recognition of any aspects of their faith or belief, nor any condoning thereof.
There is also no objection to accepting gifts and presents from them, and to return their gifts in kind, on condition that these gifts are not unlawful in themselves, such as being alcohol or pork. The Prophet, peace and blessings be upon him, accepted the gift of the King of Egypt and several others (See: At-Tahawi's Sharh Mushkil Al-Athar).
We also wish to mention that some jurists, such as Ibn Taymiyah and his student the great scholar Ibn-ul-Qayyim, adopted stringent measures and restricted the permissibility of this issue and the participation of Muslims in the celebrations of non-Muslims. We adopt this same stance, advising Muslims not to celebrate the festivities of non-Muslims, whether mushriks or People of the Scripture, as we find some ignorant Muslims celebrating Christmas as they would normally celebrate `Eid Al-Fitr and Al-Adha, and maybe even more so. This is unlawful, as we Muslims have our unique festivities. But we see no objection to congratulating others on their festivities if there is some relationship or fellowship link that deems positive social interaction and beautiful exchange a must according to our sublime and noble Islamic Shari`ah.
As for patriotic or national celebrations and festivities, such as Independence Day, Union Day, Mother’s Day, Childhood Day and the such, there is no objection whatsoever to a Muslim congratulating others in those regards, and indeed to participate therein as a citizen of those lands, while observing Islamic manners and controls in all matters.

In the era of our noble Prophet, peace and blessings be upon himGod says in The Holy Quran about our Noble Prophet, peace and blessings be upon him: “We have sent you as a mercy for all the worlds.” (Surah 21:107) The tolerance and kindness of our Prophet Muhammad, peace and blessings be upon him, was remarkable and not even his worst enemies could deny it. His life was full of incidents that represent tolerance in its clearest definition.
To choose some of these incidents as examples is really difficult, however we will mention below some of these examples just as a demonstration of how merciful and tolerant he was.
His tolerance with Non Muslims in MedinaThe best example of the tolerance shown by the Prophet to other religions may be the constitution itself, called the ‘Saheefah’ by early historians. When the Prophet migrated to Medina, his role as a mere religious leader ended; he was now the political leader of a state, governed by the precepts of Islam, which demanded that clear laws of governance be laid out to ensure harmony and stability in a society which once had been distraught by decades of war, one which must ensure the peaceful coexistence of Muslims, Jews, Christians and polytheists. Due to this, the Prophet laid down a ‘constitution’ which detailed the responsibilities of all parties which resided in Medina, their obligations towards each other, and certain restrictions which were placed on each. All parties were to obey what was mentioned therein, and any breach of its articles was regarded as an act of treachery.
The first article of the constitution was that all the inhabitants of Medina, the Muslims as well as those who had entered the pact from the Jews, Christian, and idolaters, were “one nation to the exclusion of all others.” People of other faiths were protected from harm as much as the Muslims, as is stated in another article, “To the Jews who follow us belong help and equity. He shall not be harmed nor his enemies be aided.”
The lives of the practitioners of other religions in the Muslim society were also given protective status. The Prophet said: “Whoever kills a person who has a truce with the Muslims will never smell the fragrance of Paradise.” (Saheeh Muslim) Since the upper hand was with the Muslims, the Prophet strictly warned against any maltreatment of people of other faiths. He said: “Beware! Whoever is cruel and hard on a non-Muslim minority, or curtails their rights, or burdens them with more than they can bear, or takes anything from them against their free will; I (Prophet Muhammad) will complain against the person on the Day of Judgment.” (Abu Dawud) In another article, it states, “the Jews have their religion and the Muslims have theirs.”
His tolerance with the PolytheistsThe incident of AlTaif
The Prophet, peace and blessings be upon him, traveled to the city of Taif, a city located in the mountains nearby to Mecca, in order to invite them to accept Islam. The leaders of Taif, however, were rude and discourteous in their treatment of the Prophet. Not being content with their insolent attitude towards him, they even stirred up some gangs of the town to harass him.
When people of the village of Ta'if rejected him, stoned him, ejected him, and made his feet to bleed, the angel Gabriel came to him and said, "Allah has heard what your people say to you and how they reject you. He has ordered the angels of the mountains to obey whatever you tell them to do." The angel of the mountains called him, greeted him and said, "Send me to do what you wish. If you wish, I will crush them between the two mountains of Mecca." The Prophet said, "Rather, I hope that Allah will bring forth from their loins those who will worship Allah alone and not associate anything with Him.” (Bukhari and Muslim)
The conquest of Mecca
When Prophet Muhammad conquered Mecca, its leaders came to him fearing that he would kill them as all conquerors do. The Prophet said to the Quraish: “O people of Quraish! What do you think I will do to you?
Hoping for a good response, they said: “You will do good. You are a noble brother, son of a noble brother.”
But instead, he said," Go! You are all free!"
He said that merciful to his worst enemies, whom he could easily eradicate from the face of the earth when he conquered Mecca, and who had hated him, rejected his call, displayed insolent arrogance towards his religion, stood and fought against him, killed his beloved Companions, deformed the dead body of his dear martyred uncle, Hamzah, and even eaten his holy liver with incredible wild rancor.
Forgiving Ikrimah
Ikrimah was the greatest enemy of Islam. Despite the general amnesty proclaimed by the Holy Prophet, peace and blessings be upon him, on the day of victory, Ikrimah picked a fight with the Muslims, suffered a defeat and then fled. When Ikrimah’s wife pleaded for his forgiveness, the Holy Prophet, peace and blessings be upon him, forgave.
Immediately after forgiveness, when Ikrimah appeared before the Holy Prophet, peace and blessings be upon him he said to him arrogantly that ‘if you think that because of your forgiveness I have also become a Muslim, then let it be clear that I have not become a Muslim. If you can forgive me while I remain steadfast on my own faith, then that is fine, otherwise I leave’. The Holy Prophet, peace and blessings be upon him, said, ‘You can, no doubt, remain steadfast on your faith. You are free in every way.’
Habbar ibn al-Aswad
Habir ibn al-Aswad was another vicious enemy of Muhammad and Islam. He inflicted a serious injury to Zainab, daughter of the Noble Prophet when she decided to migrate to Medina. She was pregnant when she started her migration, and the polytheists of Mecca tried to stop her from leaving. This particular man, Habbar bin al-Aswad, physically assaulted her and intentionally caused her to fall down from her camel. Her fall had caused her to miscarry her baby, and she herself, was badly hurt. Later on when he decided to come to Muhammad, peace and blessings be upon him, our merciful and forgiving Prophet magnanimously forgave him.
His tolerance with the ChristiansThe Najran Delegation

In the year (631 CE), Prophet Muhammad received a delegation of sixty Christians from Najran in Medinah. They were received in the Prophet’s mosque wearing their crosses. The companions of prophet Muhammad tried to prevent them from praying in the mosque, but the prophet allowed them to pray in the mosque, and they did so facing East.
He said, "The one who kill a mu'aahid will not smell the smell of the Paradise although its smell can be smelled from a distance of forty years (i.e He will not enter the Paradise nor be close to it)." (Bukhari)
The Prophet sent a message to the monks of Saint Catherine in Mount Sinai:
"This is a message written by Muhammad ibn Abdullah, as a covenant to those who adopt Christianity, far and near, we are behind them. Verily, I defend them by myself, the servants, the helpers, and my followers, because Christians are my citizens; and by Allah! I hold out against anything that displeases them. No compulsion is to be on them. Neither are their judges to be changed from their jobs, nor their monks from their monasteries. No one is to destroy a house of their religion, to damage it, or to carry anything from it to the Muslims' houses. Should anyone take any of these, he would spoil God's covenant and disobey His Prophet. Verily, they (Christians) are my allies and have my secure charter against all that they hate. No one is to force them to travel or to oblige them to fight. The Muslims are to fight for them. If a female Christian is married to a Muslim, this is not to take place without her own wish. She is not to be prevented from going to her church to pray. Their churches are to be respected. They are neither to be prevented from repairing them nor the sacredness of their covenants. No one of the nation is to disobey this covenant till the Day of Judgment and the end of the world."
His tolerance with the JewsWe have previously mentioned lots of examples that clearly demonstrate the tolerance of our Noble Prophet, peace and blessings be upon him, with the Jews. The treaty which he made with them on entering Medinah that represented the constitution of the Islamic state there.
During the life of Prophet Muhammad, the Jews in Madina had a synagogue and an educational institute, Bait-Al-Midras. The Prophet preserved the institute and gave protection to the Jews.
It is reported that a funeral of a Jew passed before the Prophet (peace be upon him). As a sign of respect, the Prophet stood up. The Prophet was asked "Why did you stand up for a Jewish funeral?" The Prophet replied, "Is it not a human soul?" (Al-Bukhari).
In his Al-Amwal, Abu Ubai related on the authority of Saiid IbnAl-Mussayeb, that the Prophet, peace and blessings be upon him, gave some charity to Jewish family.Sources

In the era of the four righteous Caliphs, right after the death of our Noble Prophet, peace and blessings be upon him

During the reign of Ali Ibn Abi Taleb (4th ruler of Islamic state after the prophet), he lost his Shield in a battle and a Jew took it. After knowing that the Jew had it, the Prince of the Believers, as Islamic rulers were called, asked the Jew to give him the shield back. The Jew refused and insisted that this shield belonged to him and not Ali, may Allah be pleased with him, Ali took the case to court.As the Jew and Ali, may Allah be pleased with him, stood before of the judge called Shuraih. The judge said:”Please lay your case O Aba AlHassan (meaning The father of AlHasan, this way of figure of speech in Arabic is called Kunya, that is when you call a man by his son’s name and it is considered a sign of friendship and closeness)”. While he called the Jew with his name (without titles) Ali, may Allah be pleased with him, refused that the judge privileged him by calling him in a way to show friendship and did not do the same thing with the Jew.
After each one finished stating his case, the judge decided that by the Islamic law and due to lack of proof that the shield belonged to Ali Ibn Abi Taleb, then the Jew owns it.
The Jew could not believe that Justice would be applied in the Islamic state even against Ali, the Caliph who is at the same time the Prophet’s beloved and trusted cousin. Then the Jew said: “I declare that there is but one God and that Muhammad is His Prophet. O Prince of the believers the shield was yours, I followed your army while you were leaving “Seffeen” and it fell from your camel “ALAwrak””
Ali said: “You became a Muslim so I give it to you”

Another famous story is the story of a Copt and Amr Ibn Al-'As, the ruler of Egypt. The ruler's son, proud of his parentage, hit the Copt's son with a whip. The Copt complained to Omar Ibn Al-Khattab, who then summoned Amr and his son to Madinah. Umar gave the whip to the Copt’s son and said, “Now whip this son of noble parents” After he had done so, Umar said, “Now whip the bald head of Amr, because his son beat you on account of his father's authority.” The Copt repaid, “I have already whipped the person who whipped me.” Then 'Umar turned his face to Amr and uttered his everlasting words, “O Amr, since when do you treat as slaves those who were born as free men?”What is most remarkable about this incident is the fact that people ruled by Islamic officials were so aware of their humanity and honor that even a slap was totally inadmissible. On the other hand, in Roman and other times, many similar and even worse injustices went unpunished, for the injured party could at make any protest or complaint. In the Islamic state, however, a citizen could take advantage of his rights and self respect, even if he had to travel from Egypt to Madinah to do so. Such a journey would not be in vain, for he could be sure that his case would be given due consideration and that his complaint would be dealt with justly.

Caliph Umar Ibn Al-Khattab had appointed Sabi Qaysariyyah in bookkeeping and managing other affairs of Muslims.
After the conquest of Egypt, Umar Bin Al-As, the eminent companion of our noble Prophet, peace and blessing be upon him, had appointed and allowed the Byzantines to remain in their various important posts.
Caliph Umar Ibn El-Khattab, who was stabbed by a non-Muslim called Abu Lulu, a Zoroastrian and a fire worshipper. The Caliph, on this death bed due to his severe wound, he admonished people around him in respect of the rights of non-Muslims in the following words: “Admonish whoever becomes Caliph after me concerning the fair treatment of non-Mislims. He must fulfill his pledge of protection towards them, and should fight for their rights and should not take more work from them beyond their capacity.”

In the era after the righteous Caliphs, may Allah be pleased with them


During the era of Umar Ibn Abd ElAziz, the Muslim army invaded “Samarkand”. The ruler of “Samarkand” sent a letter to the head of Islamic Judges saying that the Islamic army did not apply the Islamic rule that is: before any invasion they should call the people of the invaded country to either embrace Islam or keep their religion and pay the “Jizyah” or fight the Islamic army. The head of judges sent to the Caliph “Umar Ibn Abd ElAziz” saying that the invasion is wrong according to Islamic jurisprudence since the invaded were not given any options. The Caliph ordered the army leader to retreat to outside “Samarkand” and give the people of “Samarkand” the chance to choose one of the three above options. People of “Samarkand” admired Islamic fairness and consequently most of the people voluntarily embraced Islam.
The Ummayyad Caliph, Sulaiman bin Abd Al-Malik had appointed a Christian cashier named Al-Bitriq (Patrick) Ibn Al-Naqa while building a large Friday congregational mosque in Al-Ramlah in Palestine.
During the Moghul period of India and Ottoman Empire, non-Muslims rose to the highest ministerial posts and became trusted consultants of the Muslim Emperors.
Another example is Imam Al-Awzai's attitude toward an Abbasid ruler who had exiled one of the non-Muslim tribes from Mount Lebanon after some of them had refused to cooperate with the karat collector. The ruler, Salih ibn Ali ibn 'Abdullah Ibn 'Abbas, was a relative of the caliph. Al-Awza'i wrote him a detailed letter in which he stated:
“How can all of these people be punished and driven from their lands and properties because of some individual transgressors? Allah states (in surah An-Najm 38): "... no bearer of burdens can bear the burden of another. This is the true ordinance to be followed.The Prophet, peace and blessings be upon him, gave the following advice which is well worth practicing: If any man oppresses a non-Muslim or tries him beyond his strength, I will advocate for the oppressed. (Al-Awza'i further stated) ...They (that is, the dhimmis) are not slaves to be transferred from place to place, but they are free men and ahl adh-dhimma.”

One of the Umayyad caliphs, Al-Walid ibn Abul Malik, appropriated the Church of Saint John from the local Christians and had it incorporated into the mosque. When Umar Ibn Abdul Aziz became caliph, the Christians complained to him about this matter. Umar wrote to his governor, instructing him to return (the annexed church to the Christians if a suitable agreement concerning compensation could not be reached.
A Christian monk in Egypt lodged a complaint with the ruler Ahmad Ibn Tulun against one of his military leaders who had illegally taken some money from him. The ruler summoned the leader to his office and after admonishing him, took the money from him and gave it to the monk. Then the ruler told the monk, “If you had claimed more money, I would have got it returned back to you too.” By this act of justice, the ruler opened the doors for any oppressed non-Muslim to regain his rights, even though the accused might be a high ranking military or government official. If the governor or his relatives are the source of the oppression, the imam or the caliph should intervene and stop it.

Sources

Web sites used as refrences for parts of this study are mentioned in place http://www.alsiraj.net/