Document Name: “How the Jizya is to be Collected and from Whom” Summarize the primary source document by giving a few sentences saying what it is and where it came from, and then writing a paragraph or two that describes what is says. Analyze the source by stating your own informed opinion, about what the source means in its context and you should talk about each source in the context of the history we are studying— that it, in its own time and place—rather than comparing it to modern events, people, or institutions.
Document Name: “How the Jizya is to be Collected and from Whom” Summarize the primary source document by giving a few sentences saying what it is and where it came from, and then writing a paragraph or two that describes what is says. Analyze the source by stating your own informed opinion, about what the source means in its context and you should talk about each source in the context of the history we are studying— that it, in its own time and place—rather than comparing it to modern events, people, or institutions.
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Document Name: “How the Jizya is to be Collected and from Whom”
Summarize the primary source document by giving a few sentences saying what it is and where it came from, and then writing a paragraph or two that describes what is says. Analyze the source by stating your own informed opinion, about what the source means in its context and you should talk about each source in the context of the history we are studying— that it, in its own time and place—rather than comparing it to modern events, people, or institutions.
![The jizya is not collected from a Muslim, unless he converted after the completion of a calendar
year, because the jizya was due from him at the time of his conversion and had become part of
the tribute due to the entire Muslim community, and therefore should be collected from him. If,
on the other hand, a man converts before the end of a given whether by a day or two, or by a
month or two, more or less-no part of the jizya at all is to be collected from him since his
conversion was prior to the end of that
[160] year. If a man dies before the jizya has been collected from him, or after only a part has
been collected, another part remaining, it is not to be collected from his heirs, nor from his estate,
since it is not reckoned as an outstanding debt, just as when a man converts still owing a portion
of the jizya on his head, it is not collected.
The jizya is not to be exacted from an old man who cannot work and has no resources. Neither
may anything be collected from anyone of unsound mind.
The zakāt [the annual alms tax required of all Muslims] does not apply to the livestock of the ahl
al-dhimma_that is, their camels, cattle, and sheep. This holds true for men and women equally.
No one of the ahl al-dhimma should be beaten in order to exact payment of the jizya, nor made to
stand in the hot sun, nor should hateful things be inflicted upon their bodies, or anything of the
sort. Rather, they should be treated with leniency. They should be imprisoned until they pay what
they owe. They are not to be let out of custody until the jizya has been exacted from them in full.
No governor may release any Christian, Jew, Zoroastrian, Sabaean, or Samaritan unless the jizya
is collected from him. He may not reduce anyone's payment by allowing a portion to be left
unpaid. It is not permissible for one person to be exempted and for another to have to pay. That
cannot be done, because their lives and possessions are guaranteed safety only upon payment of
the jizya, which is comparable to tribute money.
With regard to collection the jizya in the major cities, such as Baghdad, Kufa, Basra, and the like,
it is my considered opinion that the imam should entrust it to some man of integrity in each city,
one of its good and trustworthy citizens, whose piety and fidelity can be depended upon.
Assistants should be appointed for him who are to gather the adherents of the different faiths,
namely the Jews, Christians, Zoroastrians, Sabaeans, and Samaritans, and collect from them in
accordance with the classifications which I have already described: forty-eight dirhams from the
well-to-do, such as the moneychangers, cloth merchant, the owner of an estate, merchant, the
practicing physician, and anyone having a profession or a trade to live by. The jizya should be
collected in accordance with their profession or commerce-forty-eight dirhams from the well-
to-do and twenty-four from those with middle income... Twelve dirhams are to be collected
from such manual workers as tailors, dyers, shoemakers, and](/v2/_next/image?url=https%3A%2F%2Fcontent.bartleby.com%2Fqna-images%2Fquestion%2Fc45dfd55-2702-405b-9288-88cd78d06c07%2F81f71859-f1bb-4728-b48c-76a02eaac6a9%2F06c076r_processed.png&w=3840&q=75)
Transcribed Image Text:The jizya is not collected from a Muslim, unless he converted after the completion of a calendar
year, because the jizya was due from him at the time of his conversion and had become part of
the tribute due to the entire Muslim community, and therefore should be collected from him. If,
on the other hand, a man converts before the end of a given whether by a day or two, or by a
month or two, more or less-no part of the jizya at all is to be collected from him since his
conversion was prior to the end of that
[160] year. If a man dies before the jizya has been collected from him, or after only a part has
been collected, another part remaining, it is not to be collected from his heirs, nor from his estate,
since it is not reckoned as an outstanding debt, just as when a man converts still owing a portion
of the jizya on his head, it is not collected.
The jizya is not to be exacted from an old man who cannot work and has no resources. Neither
may anything be collected from anyone of unsound mind.
The zakāt [the annual alms tax required of all Muslims] does not apply to the livestock of the ahl
al-dhimma_that is, their camels, cattle, and sheep. This holds true for men and women equally.
No one of the ahl al-dhimma should be beaten in order to exact payment of the jizya, nor made to
stand in the hot sun, nor should hateful things be inflicted upon their bodies, or anything of the
sort. Rather, they should be treated with leniency. They should be imprisoned until they pay what
they owe. They are not to be let out of custody until the jizya has been exacted from them in full.
No governor may release any Christian, Jew, Zoroastrian, Sabaean, or Samaritan unless the jizya
is collected from him. He may not reduce anyone's payment by allowing a portion to be left
unpaid. It is not permissible for one person to be exempted and for another to have to pay. That
cannot be done, because their lives and possessions are guaranteed safety only upon payment of
the jizya, which is comparable to tribute money.
With regard to collection the jizya in the major cities, such as Baghdad, Kufa, Basra, and the like,
it is my considered opinion that the imam should entrust it to some man of integrity in each city,
one of its good and trustworthy citizens, whose piety and fidelity can be depended upon.
Assistants should be appointed for him who are to gather the adherents of the different faiths,
namely the Jews, Christians, Zoroastrians, Sabaeans, and Samaritans, and collect from them in
accordance with the classifications which I have already described: forty-eight dirhams from the
well-to-do, such as the moneychangers, cloth merchant, the owner of an estate, merchant, the
practicing physician, and anyone having a profession or a trade to live by. The jizya should be
collected in accordance with their profession or commerce-forty-eight dirhams from the well-
to-do and twenty-four from those with middle income... Twelve dirhams are to be collected
from such manual workers as tailors, dyers, shoemakers, and
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