The Idea of Pakistan

RIGHTS OF NON-MUSLIMS IN ISLAMIC STATE 
A cursory glance at the verses of the holy Qur’an and Hadith 
literature reveals the fact that Islam stands for universal peace and 
prosperity. It aims at the betterment of humanity at large. It strives to create 
those conditions of social life without which no man can seek, in general, to 
be himself at his best. Liberty, according to Islam, therefore, means the 
absence of restraint upon the exsistence of those conditions which are the 
essential guarantees of individual happiness both in this world and the world 
to come. The address of Qur’an is to humanity at large and not to Muslims 
alone. Hence these conditions of social life are meant not only for the 
Muslims but for those as well who do not subscribe to the ideology of the 
Islamic state and live in the Islamic state
21
. 
 
Civil Rights of Non-Muslims 
Civil rights of citizens are those recognized claims in the state 
which enable them to lead a decent and honourable life in the society and 
which provide them with opportunities to seek happiness and develop their 
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personality. Again, it is through civil rights that citizens of a state attain the 
highest goals in civilized society. These rights, beside others, include the 
right to life and property, freedom of movement and vocation in life, family 
relations and freedom of conscience and faith. The content of civil rights 
vary from time to time but it is an admitted fact that civil liberty will be at its 
greatest if two conditions are established: when the rights of private action 
are clearly defined in ample terms to cover the widest range of such action 
and when these rights are so defined, are strictly enforced by definite 
remedies which can be applied as speedily and effectively as possible. 
Islam grants and protects the right to life and honour to every 
individual regardless of one’s creed or colour. According to the holy 
Qur’an, he who deprives another from his life without lawful authority and 
just cause is regarded as the one who has killed humanity at large
22
. Allah 
does not like injustice or wrong to His creation
23
. Islam regards the life of a 
dhimmi as sacred as that of a Muslim. He cannot be deprived of his right to 
life save in accordance with the law of the state
24
. If a non-Muslim suffers 
the loss of life or property at the hands of a Muslim, the latter will be dealt 
with in accordance with the law and he will have to make good for that. Just 
as a Muslim cannot do wrong or injustice to his fellow being, similarly he 
cannot do wrong to non-Muslims
25
. A Prophetic Tradition is quoted in this 
regard: 
“He who wrongs a man to whom a covenant has been given or 
burdens him above his capacity, I shall advocate against him on the 
Day of Judgement
26
.” 
A Muslim can neither torture a non-Muslim nor can he insult him in 
any way
27
. The Prophet is reported to have said: 
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“He who tortures a dhimmi is like the one who has counteracted 
him (the Prophet). I sahall counteract against him (he who tortures 
a dhimmi) on the Day of Judgment who has counteracted him
28
.” 
Jurists of different schools of thought agree that it is the 
responsibility of all the Muslims to protect the civil rights of non-Muslim 
minorities and to see that none of them is wronged
29
. The reason is that after 
coming under the protectioin of Islam, they now belong to the Dar al-Islam. 
They shall enjoy the privileges granted by Islam
30
. In this connection a 
statement ascribed to “Ali is worth mentioning. He is reported to have once 
said: 
“They (Dhimmis) give jizyah to us generously so that their wealth 
become like that of ours and their blood like our blood
31
.” 
It must be noted here that Muslim jurists not only remained 
contented with that they theorized about the rights of non-Muslims but when 
they saw something wrong done to the non-Muslims they warned the rulers 
reminding them of the obligations Islam had imposed on them in connection 
with the rights of non-Muslim minorities
32
. 
As said earlier, Muslim generals returned jizyah to their non-
Muslim subjects in case they felt that due to military operations against their 
enemies, they would not be in a position to protect them. Muslim generals 
and other responsible leaders scrupulously adhered to the injunctions of the 
Shari’ah regarding the right of non-Muslim minorities in the Dar al-Islam.
Even if it is supposed for the time being that some one ill-treated non-
Muslims, that cannot be ascribed to Islam. The failings of a person or group 
of persons, only superficially professing a religion itself. 
Islam allows its non-Muslim minorities the freedom of their 
movement and profession. They can move anywhere they like and settle 
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anywhere they please subject to certain restrictions. One such restriction is 
that they cannot enter the sacred places of Muslims
33
. They may visit the 
holy cities of Muslims but cannot settle there permanently
34
. Such 
restrictions are made on the authority of certain Traditions from the 
Prophet
35
. As non-Muslims do not believe in the ideology of Islam, so 
naturally they would not go to such places or cities and settle there. On the