POLITICAL RIGHTS FOR THE DHIMMIS IN THE ISLAMIC STATE An article written by Dr. Abdul Karim Zaidan in the sixties of the last century, and it was published in the magazine “Al-Baath Al-Islami”, which was issued by the Dar Al-Uloom for the Scholars Symposium in the city of Lokhto / India under the supervision of the Honorable Sheikh Abi Al-Hassan Al-Nadwi ... The great Islamic thinkers such as Professor Ali Al-Tantawi, Dr. Yusef Al-Qaradawi, Dr. Manna Al-Qattan, Sheikh Abdulaziz bin Baz and many others, and his editorship has been chaired since then by His Excellency Mr. Saeed Al-Azami Al-Nadwi . The article "The Political Rights of the Dhimmis in the Islamic State " was published in the second issue of the Islamic Baath magazine, issued in Jumada Al-Awal 1384 AH / October-November 1964 AD . Note: The translation below may need revision... We welcome any correction by emailing us Written by: Dr. Abdul Karim Zidan Assuming public office in the view of Islamic law, as we see, is not a right of the individual over the state, rather it is an assignment that the state assigns to him if he is worthy of him, and a duty that he performs if he is entrusted to him, and our evidence for this is what came in the authentic hadith narrated by Muslim on the authority of Abu Musa Al-Ash'ari, may God be pleased with him, said: “I entered upon the Prophet I and two men from my cousin, and one of the two men said, O Messenger of God, commanded us on some of what God Almighty has entrusted to you, and the other said something like that. This noble hadith explicitly states that assuming public office is not a right for the individual over the state, because if it was a right, the request for the position or guardianship would not be a reason to prevent the person seeking it from him, because the right holder is not deprived of his right if he asks, demands it, or is keen on it . And some public jobs are not assigned to the dhimmi , because their nature requires that only a Muslim should undertake them, so one of the conditions for imitating them for a person was that he be a Muslim like the caliphate, that is, the imamate, and the leadership to jihad, because the imamate is in fact a caliphate on the authority of the Sharia in guarding religion and the policy of the world with it. It goes without saying that the head of the Islamic state is a Muslim. And on this Muslims were in all their ages. As for the condition of Islam in the Emirate of Jihad, because jihad is committed by the Muslim to the exclusion of the dhimmi, and if the dhimmis were to participate with Muslims in the defense of the House of Islam and abide by this duty as we will explain later, then it was acceptable for the army commander to be a Muslim . And blocking these functions few from the dhimmi should not raise eyebrows is not surprising, because the function in the Islamic view of the law mandated no right as we have said for the state to require some special conditions - which it deems necessary - those who cost some specific jobs, and these few jobs that do not It is assigned to the dhimmi based on the basis of the Islamic creed or related to it and the element of religion appears prominent in it, so limiting it to the Muslim was acceptable, because the dhimmi does not participate in the affairs of the Muslim in the matters of religions nor in relation to the Islamic belief or based on it . With the exception of the few jobs that are required for the one who is in charge of them to be a Muslim, it is permissible for the dhimmis to participate in bearing the burden of the state and assigning public positions to them. This book and the Sunnah are indicated in the book, the Almighty’s saying: You have been stunned, hatred appeared from their mouths, and what did not conceal their chests was larger.) This verse was revealed about those who have a bond and a covenant from the Messenger of God. It is not permissible to take them as a liner. And the meaning of this is for dhimmis who do not know of hostility to the Islamic State, and Muslims may take them as a liner whose help is secrets and seek the help of their opinion in the important affairs of the state. This also means that it is permissible to entrust public positions to them that are below the lining of the center and the importance . There is also in the Prophet’s biography that supports our saying, including what was mentioned in the biography books regarding the Battle of Badr that took place between the Prophet and the polytheists of Mecca. The Muslims of the polytheists captured seventy prisoners in this battle, and among them were those who had no money, so the Prophet made their redemption to teach the children of the Ansar writing, by teaching one of them ten of the boys of the Ansar, and let him go. This effect indicates that the Prophet used non-Muslims in one of the affairs of the Islamic state, which is teaching some Muslim citizens to write. In the Prophet’s biography that ﷺWhen he went to Mecca in the sixth year of the Hijra and arrived at a place called Dhu al-Hulayfah, he sent an eye from him from Khuza'a to inform him about Quraysh, and this eye was an infidel and with this the Prophet assigned himthis dangerous mission, and there is no doubt that the Prophet secured and trusted him It is reassured by him, which indicates the permissibility of assigning the public functions of the state to the dhimmis as long as they are worthy of them in terms of efficiency, confidence and trust . So, the Qur’an and Sunnah, then, indicate that it is permissible to assign public positions to the dhimmi as long as trust is enough . In light of this noble Islamic tolerance, Islamic law jurists declared permissible imitation of the dhimmi and the Ministry of Execution. The Minister of Implementation informs the Imam’s orders, executes them, and proceeds with the rulings issued by him. His position is similar to that of ministers in modern countries in that they implement the decisions of the Council of Ministers. The fuqaha 'have also stipulated that it is permissible to assign other jobs to the dhimmis, such as the collection of tribute and tax .