The Institution of Dhimmiyyat

Now when we try to find out a reasonable excuse for the Meccans to justify their unseemly behaviour towards the Holy Prophet (sas) and his followers, we have to admit failure. For the Holy Prophet (sas) was a peaceful and peace-loving citizen. Even before the Call, he was known for his deeds of charity and selfless service. He was called Amin1 and Sadiq2 by those who later became his most bitter enemies. He was famous for his honesty, integrity and moral uprightness, for his participation in the affairs of social and national importance. He called the people to worship One God, to give up their evil ways and to shape their lives according to the highest moral and ethical standards. He advised them to help the needy and the poor.

In all this there was nothing that could have aroused their anger. But in spite of the peaceful attitude of the Prophet (sas) towards them and the reasonableness of his teachings, the Meccans would not let him live in peace. They tried to stop Muslims from practicing Islam freely by the use of brute force. The Muslims were denied the fundamental human right namely the freedom to profess and practice their faith. Now with the coming of Muslims in power, the non-Muslims were naturally anxious for their future under the new regime. They were anxious because they knew that the war between them and the Muslims was fought on the question of religious freedom. They knew that in their days of power they had denied this right to the Muslims and now they were afraid that living under a Muslim government they might not be allowed to practice their faith. The point was the same, only the balance of power had shifted in favour of the Muslims. But the Holy Prophet (sas) told the non-Muslims that although he had won the victory yet he would uphold the principle for which he fought with them. He declared that the Muslims would feel it obligatory upon them to protect the right of freedom of religion of every individual. He told them that they would be Dhimmis of the Muslims and that Allah and his Prophet would be responsible to safeguard their interests. He granted to the non-Muslims all the rights that the Muslims enjoyed. Their lives, properties and honour were made as sacred and inviolable as those of the Muslims.3

Dhamma is an Arabic word from which the word Dhimmi is derived, which means one who is granted every kind of protection and safety.

It is clear from what has been said above that according to the Islamic law the Muslims and the non-Muslims stand on an equal footing in matters of fundamental human rights. No distinction was ever made between the rights of Muslims and non-Muslims. This Charter of freedom granted by the Holy Prophet (sas) was well expressed by Hazrat ‘Ali (ra) when he said:

"Dhimmis have agreed to pay Jizyah for the reason that their lives may be treated as the lives of Muslims and their properties as the properties of the Muslims. Therefore, in these matters, there is no distinction between the rights of the Muslims and Dhimmis."4

Again we see that the pact concluded between Hazrat ‘Umar (ra) and inhabitants of Jurjan ran thus.

"The lives, properties, communal life, identity and the religion of the population of Jurjan shall be safeguarded. No change shall be brought about in their status nor shall they be interfered with in any way."5