Through Force or Faith? — Page 14
?— A Reply to Pope Benedict XVI 14 Kit a b ad-Diyy a t , Bab Ism i Mun Qatala Dhim i yyan Bighair Jurum). Let us now look at the practice of his successors. It is narrated that once Hadrat Umar ra passed by an area where excessive strict- ness was being used in collection of jizya 1 from non-Muslims. Seeing this, Umar ra immediately stopped and inquired in a state of anger as to what was transpiring. He was told that those people would not pay the jizya and claim they do not have the capacity to do so. Umar ra said, ‘There is no reason to burden them with what they cannot afford. Let them go. I have heard from the Holy Prophet s as that the one who vexes others in this world shall be under the chastisement of God on the Day of Judgment’. Thereby, the jizya was suspended for them ( Kitābul-Kharāj, Fa d l Fi Man Tujib ‘Alaih al-Jizya). Umar ra was so concerned about his non-Muslim subjects due to the emphatic advice of the Holy Prophet s as that he made a spe- cific testimonial at the time of his death. His words were: ‘I exhort the Caliph who comes after me that he should treat the non-Mus- lim subjects of the Islamic state with much kindness and compas- sion, fulfil their agreements, protect them, fight their enemies for them, and not put such a burden or responsibility upon them that would be beyond their capacity’. ( Kitābul-Kharāj. p. 72) If they were coerced into Islam, why would there be this much concern? An agreement was reached by the Holy Prophet s as with the Jews of Khaibar. The Holy Prophet s as used to send his companion, 1. A minimal tax levied upon non-Muslim subjects of an Islamic govern- ment who in exchange received protection and public services that Muslims paid for through Zakat and other means. [Publisher]