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Haƙƙoƙin Tsirarun Mabiya Addinai

Daga wikishia


Haƙƙoƙin Tsirarun Mabiya Addinai magana ce game da wasu tarin haƙƙoƙi da ƴanci waɗanda wajibi ne cikin al'ummun Musulmi ya zamanto an kiyaye su dangane da sauran mabiya addinai daban-daban. Ƴancin aƙida da haƙƙoƙin ɗan ƙasa suna daga cikinsu, a rahotan malaman tarihi, tun farkon bayyanar Musulunci ya amince da haƙƙoƙin tsirarun mabiya addinai a ƙarƙashin yarjejeniyar zimma, malaman fiƙihu na Shi'a suna cewa gwamnatin Musulunci, a madadin jiziya da ake karɓa daga hannun tsirarun mabiya addinai ana tabbatar da tsaro da amincinsu ƙarƙashin yarjejeniyar zimma, ana yafe musu zuwa yaƙi tare da amince musu samun cikakken ƴancin aƙida, ƴancin gudanar da addininsu, haƙƙoƙin ɗan ƙasa, haƙƙin samun shari'a ta adalci da haƙƙoƙin tattalin arziƙi, a ra'ayin masu bincike na Ahlus-Sunna, malaman fiƙihu na Ahlus-Sunna suma sun amince da tabbatar da haƙƙoƙin waɗanda ba Musulmi ba ƙarƙashin yarjejeniyar dokar zimma.

Rahotannin tarihi suna nuna cewa gwamnatocin Musulunci tare da samuwar misalai na tauye haƙƙoƙin tsirarun mabiya addinai amma duk da haka sun kasance masu kiyaye tabbatar da haƙƙoƙinsu. Wasu masu ra'ayin kawo sauye-sauye da malaman fiƙihu na ƙarni na goma sha huɗu suna ganin cewa, tare da kiyaye dokokin Musulunci, ana iya inganta yanayin haƙƙoƙin mabiya sauran addinai ta hanyar dogaro da mutuncin da ɗan Adam yake da shi tun asali.

A bisa ga dokokin tarayyar Najeriya, musamman Kundin Tsarin Mulki na 1999M, an tabbatar wa kowane ɗan ƙasa ƴancin addini. Duk da haka, akwai bambanci mai muhimmanci tsakanin ka'idojin doka da aiwatarwa a zahiri, musamman ga tsirarun addinai a arewacin ƙasar da ake aiwatar da dokar Shari'a.

Ma'anar Haƙƙoƙin Tsirarun Mabiya Addinai

Yarjejeniyar Annabi (S.A.W) da Kiristocin Najran

Rayukansu, dukiyoyinsu, filayensu da aƙidunsu za su kasance cikin kariya daga duk wata cutarwa… Iyalansu, wuraren ibadarsu da kadarorinsu za su kasance cikin aminci. Ba za a kori wani limamin coci ko zuhudu daga cocinsa ba, kuma ba za a cire wani limamin coci daga aikinsa na addini ba. Haka kuma, ba za a tilasta musu wani abu ko wulaƙanta su ba.[1]

Haƙƙoƙin Tsirarun Mabiya Addinai, tarin haƙƙoƙi ne da ƴanci d aya kamata gwamnatoci su tanatar wa mabiya addinai daban-daban, ƙarƙashin yarjejeniyoyi kamar mataki na 18 Sanarwar Duniya Kan Haƙƙoƙin Ɗan Adam, tsirarun mabiya addinai, dole ne a lamintar musu da ƴancin aƙida, ƴancin gudanar da addininsu, da haƙƙoƙin ƙasancewarsu ƴan ƙasa, bisa wannan yarjejeniya, duk da cewa wannan haƙƙoƙi ba su kasance sake babu ƙaidi ba; amma gwamnatoci bai kamata su haramtawa sauran mabiya addinai waɗannan haƙƙoƙi ba, kawai saboda hujjar cewa addininsu ya bambanta da amintaccen addinin wannan ƙasa ba.[2]

A ra'ayin masana Musulunci, kowane mutum wanda cikin yarjejeniya ta zaɓi ya yi imani da Annabtar Sayyidina Muhammad (S.A.W), ba tare da la'akari da ƙabilarsa, mutanensa da jinsin da ya fito ba, zai kasance cikin al'ummar Musulunci.[3] Malaman fiƙihu a cikin iyakoki na asali kamar darajar ɗan Adam, ƙa'idar fiƙihu ta adalci da ƙa'idar nafyis sabil, an tanadi wasu haƙƙoƙi ga waɗanda ba Musulmi da suke rayuwa tare da Musulmi, waɗanda ƙarƙashin yarjejeniyar zimma suna amfana waɗannan haƙƙoƙi.[4]

Haƙƙoƙin Tsiraru A Cikin Yarjejeniyar Zimma

Wasiƙar Imam Ali (A.S) da Kiristocin Najran Zuwa Ga Gwamnan Fars Da Bahrain

Wata ƙungiya daga cikin manyan mutane da shugabannin al'ummomin garinka sun kai ƙara game da tsananin zalunci, rashin tausayi, wulaƙanci da munanan halayenka. Na yi nazari a kan lamarin, sai na ga cewa ba su cancanci kusantarwa ba, domin mushrikai ne, haka kuma ba su cancanci nisantarwa da mu'amala ta rashin kirki ba, domin mun ƙulla yarjejeniyar Zimma da su. Saboda haka, ka sanya suturar sassauci tare da ɗan tsauri a kansu, kuma ka yi mu'amala da su ta hanyar da take tsakanin tsauri da sassauci..[5]

Bisa tushe na fiƙihu, gwamnatin Musulunci tana ƙulla yarjejeniyar zimma da tsirarun mabiya addinai, cikin wannan yarjejeniya wajibi ne gwamnati a madadin biyan haraji da suke yi wanda ake kira da jiziya, wajibi gwamnati ta ba da kariya ga waɗanda ba Musulmi da suke rayuwa cikin ƙasashen Musulmi.[6] Mafi yawan malaman fiƙihu na Shi'a sun iyakance zimmi a cikin Ahlul-Kitabi (Yahudawa, Kiristoci da Zartush)[7] kuma suna ganin biyan jiziya ya keɓanta da maza ƴantattu baligai, banda mata da ƙananan yara.[8] Wasu masu bincike suna da ra'ayin cewa gwamnatocin Musulunci, a tsawon tarihi, a aikace ba su taƙaita wannan yarjejeniya da Ahlul-Kitabi kawai ba;[9] Haka kuma daga wasu ruwayoyi, sun kai ga fahimtar cewa a farkon Musulunci, an ƙulla yarjejeniya zimma tare da Mushrikai.[10]

Shin Biyan Jiziya Hamayya Ce Ta Asali Ga Haƙƙoƙin Marasa Rinjaye

Wasu masu suka kan Musulunci suna nuna cewa karɓar jiziya ƙarara tana cin karo da daraja da karama ta marasa rinjaye; amma mafi yawan malaman fiƙihu da masu tunani na Musulmi ba su amince da wannan fassara ba.[11] bisa bayanan Murtada Muɗahhari, mai tunani kuma marubuci na Shi'a, Jiziya ma (kamar haraji ne da Musulmi suke bayar wa), haraji ne da ake karɓa domin tabbatar da aminci da tsaro cikin al'umma; baya ga haka, waɗanda ba Musulmi ba koma bayan Musulmi, tare da biyan wannan haraji an yafe musu zuwa yaƙi, kuma duk sa'ad da suka kasance sahun gaba na kariya a yaƙin Musulmi, ba za su biya jiziya ba;[12] Haka kuma, a cikin ruwayoyi ya zo cewa yafewa mata da ƙananan yara biyan jiziya yana tabbatar da wannan fahimta da aka fitar.[13]

Taron Shugabannin mabambantan addinai a Abuja Najeriya domin kusanto da juna

Haƙƙoƙin Waɗanda Ba Musulmi Ba A Fiƙihun Shi'a

A taƙaice za a iya rarrabawa haƙƙoƙin da malaman fiƙihu na shi'a suka tanadar wa waɗanda ba Musulmi ba kamar haka:

Haƙƙoƙi Na Tushe

Cikin yarjejeniyar zimma, gwamnatin Musulunci tana amincewa da haƙƙin rayuwa ga marasa rinjaye, kuma wajibi kanta ta kare rayukan da mutuncin waɗanda ba Musulmi ba, kamar dai yadda take ba da kariya da kulawa ga Musulmi.[14] Bisa dokokin fiƙihu, a halin da gwamnatin Musulunci ta gaza tabbatar da waɗannan haƙƙoƙi wajibi ne ta dawo wa da Ahluz zimma jiziya da ta karɓa daga hannunsu.[15]

Haƙƙoƙi Na Shari'a

A cikin fiƙihun Shi'a, waɗanda ba Musulmi ba suna amfana da haƙƙin samun shari'a ta adalci.[16] A ra'ayin malaman fiƙihu, ya halatta a mayar da rigingimun mabiyan addinai zuwa ga kotukansu[17] Kaɗai a lokacin da ɗaya daga cikin masu rigima ya kasance Musulmi ne za a aike da su kotun Musulunci.[18] Haka kuma idan ɗan ƙasa zimmi ya aikata kisa wanda ba na ganganci ba kan Musulmi kuma ba zai iya biyan diyya ba, a irin wannan hali shugaba na shari'a zai biya diyya daga dukiyar baitulmali.[19]

Ƴancin Aƙida

A ra'ayin malaman Shi'a, babu wanda yake da haƙƙin tilasta wani ya musulunta [20] Ko da Kafiri Harbi ne da niyyar sanin Musulunci ya shiga garuruwan Musulunci sai dai kuma bai samu gamsuwa ba, wajibi kan Musulmi ba tare da tilashin aƙida ba, su mayar da shi garinsa.[21]

Ƴancin Gudanar Da Ibada

Bisa tushe da maginan fiƙihu na Shi'a, waɗanda ba Musulmi ba suna da haƙƙin gudanar da bukukuwan addininsu cikin ƴanci a halin kasancewa ɗaiɗaiku da kuma taron jama'a, wuraren ibada nasu da aka gina su kafin yarjejeniyar zimma za su ci gaba da kasancewa cikin amince da ma sabbin gine-gine nasu. ya danganta da sharuɗɗan yarjejeniyar zimma; duk da haka, wasu malaman fiƙihu suna ganin cewa bai halatta su gina sabon wurin ibada ba.[22]

Haƙƙoƙin Ɗan Ƙasa

Malaman fiƙihu na Shi'a, suna da ra'ayin cewa waɗanda ba Musulmi ba suna da ƴancin zaɓar wurin da za su rayu;[23] Haka kuma, za su iya aiki a wuraren aiki da ba su saɓa wa shari'ar Musulunci ba.[24]

Haƙƙoƙi Na Tattalin Arziƙi

Haƙƙin mallaka da kasuwanci mai ƴanci ga waɗanda ba Musulmi ba, an amince da shi a fiƙihun Shi'a, kuma babu wani da yake da dama taɓa dukiya ko alaƙoƙin kasuwancinsu ba tare da sahhalewa ta doka ba.[25] bisa fiƙihu na Shi'a, idan wani Musulmi ya taɓa dukiyar waɗanda ba Musulmi ba da ta haramta ga Musulmi, amma kuma halattaciyya ce ga waɗanda ba Musulmi (Misalin giya ko Alade) wajibi ne ya biya su;[26] Haka kuma idan Musulmi ya yi waƙafin wani abu don amfanin waɗanda ba Musulmi ba[27] Wajibi gwamnatin Musulunci da kula da abin da ya yi waƙafi.[28]

Haƙƙoƙin Waɗanda Ba Musulmi A Fiƙihun Ahlus-Sunna

A ra'ayin masu bincike na Ahlus-Sunna, malaman fiƙihu na su suma sun amince da haƙƙoƙin waɗanda ba Musulmi kan asasin dokar zimma.[29] Sun bayyana bambancin fiƙihun Ahlus-Sunna da na Shi'a a wannan batu cewa wasu malaman Ahlus-Sunna suna ɗaukar dukkanin kafirai, har da Mushrikai a matsayin Ahluz zimma;[30] Misali, malaman na Ahlus-Sunna na Indiya, sun faɗaɗa ma'anar zimma har zuwa kan addinai Hindu.[31]

Binciken Haƙƙoƙin Tsiratun Mabiya Addinai A Gwamnatin Musulunci

Haƙƙin Ahluz Zimma A Cikin Risalatul Al-Huƙuƙ Imam Sajjad (A.S)

Amma game da haƙƙin Ahluz Zimma, hukuncinsa shi ne ka karɓi daga gare su abin da Allah Ya karɓa, ka kuma cika yarjejeniyar Zimma da alƙawarin da Allah Ya tsara musu. Ka bar su su bi abin da suke so kuma aka tilasta musu, wajen mu'amalarsu, ka yi hukunci da hukuncin Allah, tare da la'akari da cewa suna ƙarƙashin kariyar Musulunci. Saboda cika alƙawarin Allah da Manzonsa, kada ka zalunce su.[32]

Masu bincike suna tantance tarihin mu'amalar Musulmi da tsirarun mabiya addinai a matsayin mai kyau idan aka kwatanta da yadda gwamnatocin da ba na Musulunci ba suka yi mu'amalance su.[33] A ra'ayin masana tarihi, a daurorin zamani da shugabannin Musulmi duka kasance masu kiyaye yarjejeniyar zimma, waɗanda ba Musulmi ba sun kasance suna amfana daga wasu haƙƙoƙi da ƴanci;[34] Baya gaa haka, an bada rahoto cewa a gwamnatocin Musulunci da dama, musamman kafin ƙarni na goma sha uku, akwai wasu matakai kamar tilasta wa waɗanda ba Musulmi ba sanya tufafi daban, hana su hawa dabbobin sufuri, da hana su gina gidaje masu tsawo. An kuma soki waɗannan matakai.[35]

Farkon Musulunci

Bisa majiyoyin tarihi, Annabi (S.A.W) a farkon Musulunci ya ƙulla yarjejeniya da Kiristoci wacce ƙarƙashin hakan ya kiyaye al'adu da haƙƙoƙinsu.[36] Ahluz Zimma an musu afuwa hatta daga wasu hukunce-hukuncen zamantakewa na Musulunci kamar hijabi[37] Annabi (S.A.W) ya jaddada kare Ahluz Zimma har ta kai ga ƙungiyoyi masu tsattsauran ra'ayin addini irinsu Khawarijawa su kan kashe fursunonin yaƙi daga Musulmi da suka kama amma suna girmama Ahluz Zimma.[38] Bayan Annabi, Imam Ali (A.S) shima gwamnoninsa da ya naɗa ya kasance yana umartarsu da tausasawa waɗanda ba Musulmi ba, saboda su ma halittu ne na Allah kamar kowa.[39]

Ƙarni Na Biyu Zuwa Na Sha Biyu

A cewar masana tarihi, Yahudawan Andalus sun ɗauki mayaƙan Musulmi da suka ci ƙasar a matsayin masu kawo ƴanci;[40] domin sun fi samun ’yanci a ƙarƙashin mulkinsu fiye da yadda suke samu a Turai ta Kiristoci,[41] sun kai matsayin minista,[42] kuma sun samar da zamanin da ilimi da adabin Yahudawa suka bunƙasa fiye da kowane lokaci.[43]

Haka kuma, shugaban Kiristocin Antakiya ya ɗauki mamayar Sham da Musulmi suka yi a matsayin ni'ima da ta kuɓutar da su daga zaluncin Rumawa.[44]

Masana tarihi sun bayyana cewa, mabiya ƙananan addinai sun zauna cikin zaman lafiya a lokacin halifancin Faɗimiyyawa ƴan Shi'a,[45] ban da zamanin mulkin Al-Hakim Bi Amrillah. Da dama daga cikin ministocin Faɗimiyyawa ma Kiristoci ne.[46] Masana tarihin Kiristoci suna ɗaukar wannan zamani a matsayin zamanin zinariya ga Kiristocin Masar.[47]

A lokacin mulkin Safawiyyawa ma, akwai alamun juriya da haƙuri ga mabiya ƙananan addinai.[48] Duk da haka, an ruwaito cewa, a wasu lokuta a ƙarƙashin mulkin Safawiyyawa, an tsananta wa waɗanda ba Musulmi ba, kuma ana danganta hakan da tsattsauran ra'ayin addini.[49]

Ƙarni Na Goma Sha Uku Zuwa Na Goma Sha Biyar

Rahotannin tarihi sun nuna cewa, tun daga ƙarni na goma sha uku bayan hijira, a hankali aka fara watsi da biyan jizya a ƙasashen Musulunci.[50] Haka kuma, samar da kundin tsarin mulki ya sa aka amince da haƙƙoƙin Ahlul-Kitabi a hukumance a waɗannan ƙasashe.[51]

Wasu masu bincike sun bayyana cewa, duk da cewa an yi wasu sauye-sauyen dokoki a wannan zamani domin amfanin haƙƙoƙin mabiya ƙananan addinai, ba su haifar da wani gagarumin sakamako a aikace ba.[52]

Daga cikin abubuwan da ake sukar gwamnatocin ƙasashen Musulunci a wannan zamani akwai rashin yin kisasi ga Musulmin da ya kashe wanda ba Musulmi ba, da kuma hana mabiya ƙananan addinai riƙe muƙaman gwamnati masu muhimmanci.[53]

Matsayin Mabiya Ƙananan Addinai A Cikin Kundin Tsarin Mulkin Ƙasashen Musulunci

A cewar masu bincike, sashe na 46 na kundin tsarin mulkin Masar ya bayyana ƴancin da ya shafi mazhabobin addini. Haka kuma, kundin tsarin mulkin Iraƙi ya tabbatar da ƴancin yin imani da gudanar da ibadodi da bukukuwan addini ga dukkan ƴan ƙasar Iraƙi.[54]Waɗanda ba Musulmi ba suna da kujeru shida a Majalisar Dokokin Iraki.[55]

Ra'ayin Sake Duba Haƙƙoƙin Tsirarun Mabiya Addinai A Dokokin Musulunci

Wasu masu bincike a fannin haƙƙoƙi, cikin ba da kariya ga haƙƙoƙin tsirarun mabiya addinai a Musulunci, suna kafa hujja da amincewa da waɗannan haƙƙoƙi ƙarƙashin manufar "Yarjejeniya" yana haifar da kiyaye adalci[Akwai buƙatar kawo madogara] Kishiyar haka, a ra'ayin mafi yawan masana masu tunani na Shi'a, suna cewa a mahangar Musulunci ƙa'idar darajar ɗan Adam abu ne na zatinsa, saboda haka ba za a iya kwace ta daga Musulumi ko wanda ba Musulm, ko kuma kyautar shi a ƙarƙashin wata yarjejeniya[56] Allama Ɗabaɗaba'i kan asasin ayoyin Alƙur'ani yana ganin cewa daraja da karama mutum ta shafi Musulmi da wanda ba Musulmi bisa daidaito ba tare da bambanci ba.[57] Yusuf Sani'i shima kan wannan asasi bisa la'akari da karamar ɗan Adam ta zati, ya daidaita diyyar da ƙisasin Musulmi da wanda ba Musulmi ba.[58]

Kundin Tsarin Mulkin Najeriya Da Dokar Ƴancin Addini

Kundin tsarin mulki na tarayyar Najeriya ya tanadi kariya ta asali ga ƴancin addini: Sashe na 38: Ya tabbatar wa kowane mutum ƴancin tunani, lamiri, da addini. Wannan ya haɗa da ƴancin canza addini, da kuma bayyana da yaɗa addininsa a bainane ko a ɓoye. Sashe na 42: Ya haramta nuna wariya ga kowane ɗan ƙasa bisa dalilan addini. Sashe na 10: Ya hana gwamnatin tarayya ko gwamnatocin jihohi su ɗauki wani addini a matsayin addinin ƙasa. Duk da wannan kariya, Sashe na 45 ya ba da izinin takaita waɗannan haƙƙoƙin idan an ga ya zama dole domin kare lafiya, tsaro, ko haƙƙin wasu [59]

Bayanin kula

  1. ↑ Ibn Sa'ad, Attabaƙatul Kubra, juzu'i na 1, shafi na 226.
  2. ↑ Religion; Minority Rights Group.
  3. ↑ Amid Zanjani, Huƙuƙ Aƙalliyatha, shafi na 24.
  4. ↑ Shari'ati, «حقوق اقلیتها»، shafi na 671-672.
  5. ↑ Nahjul Balaga,shafi na 376.
  6. ↑ Makarim Shirazi, Payame Amirul Muminin, juzu'i na 9, shafi na 423; Mishkini, Musɗalahatul Fiƙhi, shafi na 470; Mu'infar da Sayyid Banayi, «بررسی حقوق عمومی اقلیت‌های دینی»، shafi na 100.
  7. ↑ Mu'infar da Sayyid Banayi, «بررسی حقوق عمومی اقلیت‌های دینی»، shafi na 95; Khomaini, Tahrirul Wasila, juzu'i na 2 shafi na 531.
  8. ↑ Amid Zanjani, Huƙuƙ Aƙalliyatha, shafi na 70; Muhaddis Nuri, Mustadrakul Wasa'il, juzu'i na 11, shafi na 121-123.
  9. ↑ Mu'infar da Sayyid Banayi, «بررسی حقوق عمومی اقلیت‌های دینی»، shafi na 99.
  10. ↑ Makarim Shirazi, Payame Amirul Muminin, juzu'i na 9, shafi na 239; Amid Zanjani, Huƙuƙ Aƙalliyatha, shafi na 70.
  11. ↑ Amini «نگرشی نو به نظام جزیه در فقه اسلامی»، Shafi na 76-77; Makarim Shirazi, Barguzide Tafsir Namuna, juzu'i na 2, shafi na 194; Najafi, Jawahirul Kalam, juzu'i na 21, shafi na 227.
  12. ↑ Muɗahhari, Majmu'e Asar, juzu'i na 20, shafi na 262, Muhaddis Nuri, Mustadrakul Wasa'il, juzu'i na 11, shafi na 123.
  13. ↑ Akhundi, Nezame Difa'i Islami, shafi na 153.
  14. ↑ Rajabi Baƙiri, «حقوق شهروندی اقلیت‌های دینی از منظر فقه امامیه»، shafi na 42; Mu'infar da Sayyid Banayi, «بررسی حقوق عمومی اقلیت‌های دینی»، shafi na 90.
  15. ↑ Amid Zanjani, Huƙuƙ Aƙaliyyyatha, shafi na 93.
  16. ↑ Baɗini, «واکاوی حقوقی استقلال قضایی اهل‌کتاب»، shafi na 90.
  17. ↑ Azizan, «حقوق و تکالیف شهروندان غیرمسلمان در جامعه اسلامی»، Shafi na 174-175.
  18. ↑ Mu'infar da Sayyid Banayi, «بررسی حقوق عمومی اقلیت‌های دینی»، shafi 90; Azizan, «حقوق و تکالیف شهروندان غیرمسلمان در جامعه اسلامی»، Shafi na 174-175.
  19. ↑ Abu Salah, Halabi, Al-Kafi Fil Fiƙhi, shafi na 395.
  20. ↑ Makarim Shirazi, «حقوق اقلیت‌های دینی در اسلام»، gidan yanar gizo na Ofishin Ayatullahi Makarim Shirazi.
  21. ↑ Nasiri, «حق آزادی عقیده و نقد شبهه‌ی تنافی حکم ارتداد با آن»، shafi na 89.
  22. ↑ Rajabi Baƙiri, «حقوق شهروندی اقلیت‌های دینی از منظر فقه امامیه»، shafi na 45.
  23. ↑ Mu'infar da Sayyid Banayi, «بررسی حقوق عمومی اقلیت‌های دینی»، shafi 90.
  24. ↑ Makarim Shirazi, «حقوق اقلیت‌های دینی در اسلام»، gidan yanar gizo na Ofishin Ayatullahi Makarim Shirazi.
  25. ↑ Mu'infar da Sayyid Banayi, «بررسی حقوق عمومی اقلیت‌های دینی»، shafi 90.
  26. ↑ Muhaƙƙiƙ Hilli, Al-Mukhtasarun Nafi Fil Fiƙhil Imamiyya, juzu'i na 2, shafi na 256; Rajabi da Baƙiri, «حقوق شهروندی اقلیت‌های دینی از منظر فقه امامیه»، shafi na 42.
  27. ↑ Khomaini, Sahife Nur, Juzu'i na 2, shafi na 68-69; Makarim Shirazi, «وقف برای غیر مسلمان», gidan yanar gizo na Ofishin Ayatullahi Makarim Shirazi.
  28. ↑ Khomaini, Kitabul Bai'i, shafi na 181.
  29. ↑ Amini, «حقوق فردی شهروندان غیرمسلمان در جامعه اسلامی»، shafi na 145-164.
  30. ↑ Amid Zanjani, Huƙuƙ Aƙalliyatha, shafi na 70.
  31. ↑ Hodgson, The Venture of Islam Conscience and History in a World Civilization، 1958، juzu'i na 2, shafi na 278.
  32. ↑ Majlisi, Bihar al-Anwar, juzu'i na 71, shafi na 10.
  33. ↑ Kadiwor,«حقوق غیرمسلمانان در اسلام معاصر»، Shafi na 69.
  34. ↑ Jackson، Islam and the Blackamerican: Looking Toward the Third Resurrection، shafi na .144-145؛ Cohen، Under Crescent and Cross: The Jews in the Middle Ages، shafi na 74.
  35. ↑ Ɗabari, Tarikhuɗ Ɗabari; Tarikhul Al-Umam Wal Muluk, juzu'i na 9, shafi na 171-196; Azizan «حقوق و تکالیف شهروندان غیرمسلمان در جامعه اسلامی»، Shafi na 150.
  36. ↑ Muntaziri, Islam Dine Fiɗrat, shafi na 623, Maƙirizi, Imta'ul Asma, juzu'i 14, shafi na 70.
  37. ↑ Muɗahhari, Mas'ale Hijab, shafi na 179-180.
  38. ↑ Makarim Shirazi, Payame Amirul Muminin, juzu'i na 5, shafi na 323.
  39. ↑ Nahjul Balaga, shafi na 426; Makarim Shirazi, Payame Amirul Muminin, juzu'i na 9, shafi na 237
  40. ↑ Stillman، Aspects of Jewish Life in Islamic Spain، shafi na 53.
  41. ↑ Hill da wasu، A History of the Islamic World، shafi na 73؛ Cohen، Under Crescent and Cross: The Jews in the Middle Ages، shafi na 163-169.
  42. ↑ Assis، The Jews of Spain: From Settlement to Expulsion، 1988، shafi na 13 da 47.
  43. ↑ Raphael، The Sephardi Story: A Celebration of Jewish History،shafi na 71؛ Sarna، «Hebrew and Bible Studies in Medieval Spain»، juzu'i na 1 shafi na327.
  44. ↑ Runciman، The Reign of Antichrist، shafi na 20–37.
  45. ↑ Runciman، The Reign of Antichrist، shafi na 51.
  46. ↑ Samir، «The Role of Christians in the Fatimid Government Services of Egypt To the Reign of Al-Hafiz»، shafi na 178.
  47. ↑ Samir، «The Role of Christians in the Fatimid Government Services of Egypt To the Reign of Al-Hafiz»، shafi na 177-178.
  48. ↑ Jafar Pur da Turki Dastegerdi, «روابط دولت صفویه با اقلیت‌های دینی (یهودیان و زردشتیان)»، shafi na 61-62.
  49. ↑ Jafar Pur da Turki Dastegerdi, «روابط دولت صفویه با اقلیت‌های دینی (یهودیان و زردشتیان)»، shafi na 61-62.
  50. ↑ Mir Husaini, «روند بهبود امور زردشتیان ایران و حذف جزیه از ایشان در دوره ناصرالدین شاه»، ص۱۰۵؛ Yılgür، «The 1858 Tax Reform and the Other Nomads in Ottoman Asia».
  51. ↑ «حقوق عام اقلیت‌های دینی در قوانین اساسی ایران، مصر و عراق»، Shafi na150-157
  52. ↑ Adamiyyat, Amir Kabir Wa Iran, juzu'i na 1, shafi na 311 da 734.
  53. ↑ Gus da wasu, «تحوّل‌پذیریِ قرارداد ذمّه با پیدایش حقوق شهروندی مُدرن»، shafi na 98.
  54. ↑ Ibrahimiyan, «حقوق عام اقلیت‌های دینی در قوانین اساسی ایران، مصر و عراق»، shafi na 155-156.
  55. ↑ «مصوبۀ دادگاه عالی فدرال عراق»، gidan yanar gizo na IRNA.
  56. ↑ Ayazi, Asle Karamat Insan Be Masabe Ƙa'ideye Fiƙhi, shafi na 74.
  57. ↑ Ɗabaɗaba'i, Almizan, juzu'i na 13, shafi na 155.
  58. ↑ Sani'i Ruykerd Beh Huƙuƙ Zanan, shafi na 212.
  59. ↑ "Right to freedom of thought, conscience and religion"

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