اسلامی ریاست میں غیر مسلموں کے ساتھ اخلاقی و مالی تعلقات: فقہی مباحث و معاصر تطبیقات

ETHICAL AND FINANCIAL RELATIONS WITH NON-MUSLIMS IN THE ISLAMIC STATE: JURISPRUDENTIAL DISCUSSIONS AND CONTEMPORARY APPLICATIONS

Abstract

The concept of the Islamic state rests upon a comprehensive system that ensures the rights and welfare of all citizens—whether Muslim or non-Muslim. This system is founded upon the teachings of the Qur’an and Sunnah, in which justice, fairness, and benevolence toward non-Muslim citizens (ahl al-dhimma) occupy a central place. Ethically, Islam commands tolerance, compassion, and respect for all human beings. The blessed life of the Prophet Muhammad ﷺ provides numerous practical examples of this principle. The Prophet ﷺ stated that the Angel Jibreel (Gabriel) emphasized the rights of neighbors so persistently that he thought they might even be granted a share of inheritance. This command applies to all neighbors, regardless of their religion. Within the Islamic state, it is incumbent upon Muslims to live harmoniously with non-Muslims, to visit them in times of illness, and to assist in fulfilling their basic needs. Such conduct strengthens social cohesion and mutual trust, laying the groundwork for a peaceful and stable society.In financial matters, the Islamic state levies specific forms of taxation on non-Muslims, not merely for economic benefit, but primarily to ensure their protection and welfare. Among these are the jizyah and kharaj. Jizyah is an annual tax imposed upon adult, healthy, and financially capable non-Muslim men. It is collected in exchange for the state’s guarantee of their life, property, and honor, as well as their exemption from compulsory military service. Historical evidence demonstrates that non-Muslims who voluntarily joined the army were exempted from jizyah. The amount of jizyah was determined according to one’s financial capacity, and several groups—including women, children, the elderly, the sick, the disabled, and religious leaders—were entirely exempt. This leniency reflects the humane and equitable nature of the system. Similarly, kharaj was a land tax imposed upon non-Muslim landowners, the revenue of which was allocated to public welfare projects such as infrastructure development, education, and healthcare. Islamic history records several shining examples of this welfare-oriented approach, such as Caliph ʿUmar ibn al-Khattab (RA) granting a stipend to an elderly Jewish man—demonstrating that the financial system of the Islamic state was not merely taxation, but a holistic welfare order that provided equality and protection for all citizens.

Together, these principles present a socio-economic model that secures not only financial stability but also interfaith harmony and social peace. This paper will undertake a jurisprudential study of the levies imposed on non-Muslims, while also examining the positive impacts of these revenues on the Islamic society—highlighting how they simultaneously ensured the protection of non-Muslims and contributed to the stability and strength of the Islamic polity.