The Political Law of Islam (Part 1/2)
Feature Article
Man, by his nature, is a social being: a social set-up is an indispensable need for him. However, since misuse of his God-given free-will often leads to a state of anarchy and disorder, man is forced to protect the created social set-up by organizing it as a collective system. In the history of mankind, politics and governments have originated as a result of this desire of man for a social set-up and this need of his to safeguard it from disorder. As long as man remains true to his nature, he cannot get rid off either this desire or this need. Therefore, prudence demands that instead of dreaming of a stateless society in this world he should strive to bring about a social contract that purifies the state system from evils and develops it in the right direction thereby creating a fair and upright government.
A study of history reveals that, for the most part, man’s own nature instructed him to create such a social contract. However, the results of his labors in this regard attest to the fact that, as in other affairs of human life, human intellect is unable to find the right path without divine guidance. It is to fulfill this need that the Gracious Almighty has given man a detailed political law through His Book and through His last Prophet (sws).
The contents of this law can be summarized as below:
1. The Basic Principle
2. The Real Responsibility
3. Religious Obligations
4. Citizenship and the Rights of Citizens
5. The State System
In the following pages, I shall attempt to explain this law1in the light of the Qur’an:
1. The Basic Principle
يَاأَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُوْلِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا (59:4)
O people who believe! Obey God and obey the Prophet and those of you who are in authority, and if you disagree among yourselves in any matter, refer it to God and the Prophet if you believe in Allah and the Last Day. This is better and more seemly as regards the consequences. (4:59)
This directive was given to the Muslims when the Qur’an was being revealed and the Prophet (sws) was present among them. Consequently, they had the opportunity to refer back all their disagreements to him. Obviously, since the authority of Allah and His Prophet (sws) is eternal, therefore in all affairs in which an eternal directive has been given by them, it is now incumbent upon those in authority whether they are the rulers or members of the parliament to submit to them forever. The orders and directives of these rulers can only be carried out subsequent to obeying Allah and His Prophet (sws), and only if they do not overrule or exceed the limits adjudicated by Allah and His Prophet (sws). Therefore, in an Islamic State no law can be enacted contrary to the Qur’an and Sunnah or without taking into consideration the guidance these sources provide. The believers indeed have a right to disagree with those in authority, but they cannot disagree with Allah and His Prophet (sws). In fact, in any disagreement between believers, the decision must be made in accordance with the Qur’an and Sunnah.
However, there are certain stipulations regarding obeying those in authority which the Prophet (sws) has explained:
First, Muslims must cling to state authority in all circumstances. The Prophet (sws) has termed state authority as ‘اَلْجَمَاعَةَ’ (al-Jama‘ah) and ‘اَلسُّلْطَانِ’ (al-Sultan) and directed every Muslim to in no way disassociate himself from it. And if anyone does so, it is as if he has left Islam, and a Muslim who dies in this state is as if he died the death of Jahiliyyah (the days of the age of ignorance that prevailed in Arabia at the advent of Islam). The Prophet (sws) is reported to have said:
مَنْ رَأَى مِنْ أَمِيرِهِ شَيْئًا يَكْرَهُهُ فَلْيَصْبِرْ عَلَيْهِ فَإِنَّهُ مَنْ فَارَقَ الْجَمَاعَةَ شِبْرًا فَمَاتَ إِلَّا مَاتَ مِيتَةً جَاهِلِيَّةً (بخاري: رقم 7054)
He who sees something despicable in his ruler should bear it, for he who even slightly disassociates himself from the state authority and dies in this condition shall die the death of ignorance. (Bukhari: No. 7054)
Another text of this Hadith reads:
مَنْ كَرِهَ مِنْ أَمِيرِهِ شَيْئًا فَلْيَصْبِرْ فَإِنَّهُ مَنْ خَرَجَ مِنْ السُّلْطَانِ شِبْرًا مَاتَ مِيتَةً جَاهِلِيَّةً (بخاري: رقم 7053)
He who sees something despicable in his ruler should bear it, for he who even slightly disassociates himself from the obedience of the sovereign crown and dies in this condition shall die the death of ignorance. (Bukhari: No. 7053)
In times of political anarchy and chaos, the Prophet (sws) has directed Muslims not only to refrain from participating in any activity against the state, but also to obey state authority with complete faithfulness and sincerity. On one occasion, regarding this issue, the Prophet (sws), on these very grounds, is reported to have told Hudhayfah (rta): ‘تَلْزِمُ جمَاعَةَ اْلمُسْلِمِينَ وَ اِمَامَهُم’([In such a state of chaos], you should remain attached to the state authority and to the ruler of the Muslims.)2
Secondly, Muslims should be law abiding citizens of their country. Whatever laws are enacted should be obeyed in letter and spirit by them and in no way should they evade the law. Any disagreement, personal dislike, communal support or religious reservation should never lead them to breech the law, except if some law is enacted in open disobedience to the Almighty. The Prophet (sws) is reported to have said:
عَلَيْكَ السَّمْعَ وَالطَّاعَةَ فِي عُسْرِكَ وَيُسْرِكَ وَمَنْشَطِكَ وَمَكْرَهِكَ وَأَثَرَةٍ عَلَيْكَ (مسلم: رقم 1836)
It is your duty to listen and to obey [your rulers] whether you are in difficulty or at ease, whether willingly or unwillingly and even when you do not receive what is your right. (Muslim: No. 1836)
عَلَى الْمَرْءِ الْمُسْلِمِ السَّمْعُ وَالطَّاعَةُ فِيمَا أَحَبَّ وَكَرِهَ إِلَّا أَنْ يُؤْمَرَ بِمَعْصِيَةٍ فَإِنْ أُمِرَ بِمَعْصِيَةٍ فَلَا سَمْعَ وَلَا طَاعَةَ (مسلم: رقم 1839)
Whether they like it or not, it is obligatory on the faithful to listen and to obey their rulers except when they be ordered to commit a sin. If they are ordered so, they should neither listen nor obey. (Muslim: No. 1839)
اسْمَعُوا وَأَطِيعُوا وَإِنْ اسْتُعْمِلَ عَلَيْكُمْ عَبْدٌ حَبَشِيٌّ كَأَنَّ رَأْسَهُ زَبِيبَةٌ (بخاري: رقم 7142)
Listen and obey even if an Abyssinian slave whose head is like a raisin is made your ruler. (Bukhari: No. 7142)
This directive of obeying those in authority obviously relates to Muslim rulers only. This is indicated by the word ‘مِنْكُمْ’ (among you) which qualifies the word ‘اُوْلُو الْأَمْرِ’ (those in authority) in 4:59, the verse under discussion. The Prophet (sws) while explaining this has stated that once a ruler fails to fulfill the conditions stated in the Qur’a, that make him a Muslim, it is not necessary to obey him. ‘Ubadah Ibn Samit reports:
دَعَانَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَبَايَعْنَاهُ فَكَانَ فِيمَا أَخَذَ عَلَيْنَا أَنْ بَايَعَنَا عَلَى السَّمْعِ وَالطَّاعَةِ فِي مَنْشَطِنَا وَمَكْرَهِنَا وَعُسْرِنَا وَيُسْرِنَا وَأَثَرَةٍ عَلَيْنَا وَأَنْ لَا نُنَازِعَ الْأَمْرَ أَهْلَهُ قَالَ إِلَّا أَنْ تَرَوْا كُفْرًا بَوَاحًا عِنْدَكُمْ مِنْ اللَّهِ فِيهِ بُرْهَانٌ (مسلم: رقم 1709)
The Prophet called us to pledge allegiance to him which we did. We had been asked to pledge to the following: ‘We shall listen and obey whether willingly or unwillingly whether we are in difficulty or at ease, and even when we do not receive what is our right and that we shall not contest the authority of our rulers’. The Prophet of God said: ‘You can only refuse their submission if you witness outright Kufr in any matter from them, in which you have a clear evidence from God’. (Muslim: No. 1709)
Similarly, some Ahadith say:
سَتَكُونُ أُمَرَاءُ فَتَعْرِفُونَ وَتُنْكِرُونَ فَمَنْ عَرَفَ بَرِئَ وَمَنْ أَنْكَرَ سَلِمَ وَلَكِنْ مَنْ رَضِيَ وَتَابَعَ قَالُوا أَفَلَا نُقَاتِلُهُمْ قَالَ لَا مَا صَلَّوْا (مسلم: رقم 1854)
Soon you will find people ruling you, some whose habits you would like and others you would dislike. He who disliked their bad habits has no blame on him and he who refuted them also remained safe. However, he who was pleased with them and followed them would be called to account. The Companions asked: ‘Should not then we wage war against them’. The Prophet (sws) replied: ‘No as long as they keep offering the prayer’. (Muslim: No. 1854)
شَرَارُ أَئِمَّتِكُمْ الَّذِينَ تُبْغِضُونَهُمْ وَيُبْغِضُونَكُمْ وَتَلْعَنُونَهُمْ وَيَلْعَنُونَكُمْ قِيلَ يَا رَسُولَ اللَّهِ أَفَلَا نُنَابِذُهُمْ بِالسَّيْفِ فَقَالَ لَا مَا أَقَامُوا فِيكُمْ الصَّلَاةَ(مسلم: رقم 1855)
The worst of your rulers are those whom you hate and who hate you; you curse them and they curse you. It was asked: ‘O Prophet of Allah, should we not lift arms against them’. The Prophet (sws) replied: ‘No, as long as they establish the prayer among you’. (Muslim: No. 1855)
However, even in these circumstances, no Muslim citizen has been given the permission to revolt against the government unless he has the backing of a clear majority behind him. The reason for this is that if the majority does not support him, then such a revolt would not be against the government; on the contrary, it would be against other Muslim citizens, which according to the Shari‘ah is ‘فََسَاد ِفى الْاَرْض’ (spreading lawlessness and anarchy in the society) – an offence punishable by death.
The Prophet (sws) is reported to have said:
مَنْ أَتَاكُمْ وَأَمْرُكُمْ جَمِيعٌ عَلَى رَجُلٍ وَاحِدٍ يُرِيدُ أَنْ يَشُقَّ عَصَاكُمْ أَوْ يُفَرِّقَ جَمَاعَتَكُمْ فَاقْتُلُوهُ (مسلم: رقم 1852)
When you are organized under the rule of a person and someone tries to break your collectivity apart or disrupt your government, kill him3. (Muslim: No. 1852)
Moreover, it should also remain clear that if this revolt takes the shape of an armed uprising, then it should be subject to all the conditions of Jihad imposed by the Shari‘ah. Consequently, no one is allowed to take up arms in rebellion against the government unless he fulfills these conditions.
2. The Real Responsibility
إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا(58:4)
God commands you to hand over the trusts to their rightful owners and to always pass judgement upon men with fairness. Verily this is from God an excellent admonition. For God is He who hears and sees all things. (4:58)
A look at the context of the above mentioned verse shows that it occurs right before the verse that has been discussed earlier under ‘The Basic Principle’. Consequently, it shows that the real responsibility of a state which is based on this principle of obedience to Allah and His Prophet (sws) is to strive to establish justice in its ultimate form at every level. Imam Amin Ahsan Islahi comments on this verse in the following words:
This is a delineation of the most important aspect of the trust referred to as well as an explanation of the responsibility attached to political authority. The foremost responsibility of those who are blessed with political authority by the Almighty is that they should decide all disputes that arise among their people with justice and fairness. There should be no discrimination in the eyes of the law between the various classes of society like rich and poor or upper and lower class. Justice should not be a commodity that can be bought or sold. Partiality and bias should not creep into it nor should indifference and apathy arise in dispensing it. No power or influence, greed or fear of any kind should affect justice in any manner.
Whoever are blessed with political authority by the Almighty in this world, have been blessed as such so that they may discharge justice. Therefore, this is their primary responsibility. A just ruler will receive great reward from the Almighty, and an unjust will be punished grievously [on the Day of Judgement]. Consequently, the verse says that this is an excellent admonition from the Almighty to the believers, who, therefore, must not show slackness in following it. The attributes of the Almighty mentioned at the end of the verse caution us that even the most concealed injustice is in His knowledge.4
It is to this responsibility that the Companions (rta) of the Prophet (sws) referred to when they launched offensives against the Roman and the Persian empires. They proclaimed to the world that any person wishing to leave the servitude of man could do so by entering into the servitude of Allah, and any that wished to, he could leave the narrowness of this world and enter into its vastness. Finally, they stated that whoever wanted to leave the oppression of various religions and enter into the just folds of Islam could do so5.
The Prophet (sws), on this very basis, insisted that a person who selfishly desires public office should never be considered eligible for it, since justice cannot be expected from such a person. He is reported to have said:
إِنَّا وَاللَّهِ لَا نُوَلِّي عَلَى هَذَا الْعَمَلِ أَحَدًا سَأَلَهُ وَلَا أَحَدًا حَرَصَ عَلَيْهِ (مسلم: رقم 1733)
By God! We shall not grant any person a post in this system if they ask for it and covet it. (Muslim:No. 1733)
The Prophet (sws) also warned his Companions (rta) to fear Allah in such matters and never ask for a public office:
لَا تَسْأَلْ الْإِمَارَةَ إِنْ أُعْطِيتَهَا عَنْ مَسْأَلَةٍ وُكِلْتَ إِلَيْهَا وَإِنْ أُعْطِيتَهَا عَنْ غَيْرِ مَسْأَلَةٍ أُعِنْتَ عَلَيْهَا (مسلم: رقم1652)
Do not seek a post. If it is granted to you because of your desire you shall [find yourself] being handed over to it, and if it is granted to you without your desire, the Almighty shall help you. (Muslim: No. 1652)
Consequently, history bears witness that in order to establish justice, the Rightly Guided Caliphs always kept their doors open for criticism and for petitions and appeals from the public, adopted the lifestyle of the destitute to the extent that they even wore patched-up clothes and administered their realms with utmost simplicity and austerity. In short, the heavens and the earth bore witness that they lived among the masses like the masses and for the masses: they were like kings even in indigence and princes even in poverty.
3. Religious Obligations
الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتُوْا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنْ الْمُنْكَرِ (41:22)
[These believers are those who], if We grant them authority in this land, will establish the prayer and pay Zakah and enjoin what is virtuous and forbid what is evil. (22:41)
This verse of Surah H~ajj states that the religious obligations imposed on an Islamic state are establishing the system of S~alah, disbursing Zakah, enjoining Ma‘ruf and forbidding Munkar.
An explanation of these obligations follows:
In accordance with the Sunnah of the Prophet (sws) that relates to the establishing of Salah (the prayer) at the state level:
1. The Muslim citizens shall be bound to say their prayers as an affirmation to their belief in Islam.
2. Mosques shall remain under the supervision of the government; this includes the appointment of imams.
3. The address of the Friday prayer shall be delivered by the head of state and he shall lead this prayer in the central congregational (Jami‘) mosque of the capital. The provincial governors shall be entrusted with this job in the provinces, while government representatives shall discharge this duty in the various administrative units.
Similarly, in accordance with the Sunnah of the Prophet (sws) regarding Zakah:
1. A Muslim citizen who is liable to Zakah shall pay the stipulated amount from his wealth, produce and livestock to the government.
2. The government in return, besides other expenditure, shall strive to fulfill the needs of its deprived citizens through this money, reaching out to them before they reach a state where they must come to the government to satisfy their basic needs.
For the enjoining of Ma‘ruf (the good) and the forbidding of Munkar (evil), the Qur’anic directive is that the state should constitute a group of people who should be entrusted with the responsibility of calling people towards good and forbidding them from evil. In modern terms, this means that a proper department, with legal authority, should be set up by the state for this purpose. This department should function efficiently and diligently to discharge the responsibility entrusted to it. In the words of the Qur’an:
وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنْ الْمُنْكَرِ وَأُوْلَئِكَ هُمْ الْمُفْلِحُونَ (104:3)
From within you should a group be constituted such that it should call towards what is virtuous, enjoin good and forbid evil. And only those who make arrangements for this will attain salvation.6(3:104)
These are the religious obligations of an Islamic state. No doubt, every state has the responsibility to strive for the welfare and prosperity of its people and to maintain peace and defend its frontiers. However, if a state is to become an Islamic state, then the Qur’an demands that it should not be indifferent to the responsibilities of establishing regular prayers, setting up a system of Zakah, and enjoining what is good while forbidding what is evil.
4. Citizenship and the Rights of a Citizen
فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتُوْا الزَّكَاةَ فَإِخْوَانُكُمْ فِي الدِّينِ (11:9)
If they repent, establish the prayer and pay Zakah, they are your brethren in religion. (9:11)
فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتُوْا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ (5:9)
If they repent, establish the prayer and pay Zakah, leave them alone. (9:5)
Both these verses of Surah Tawbah have the same context. The Qur’an says that it should be proclaimed in the congregation of the Hajj offered in the 9th year of Hijrah that those who fulfill the conditions stated in these verses are the brethren of the believers and that their lives should be spared. These conditions are that people should:
1. Repent from polytheism and disbelief.
2. Establish the prayer as evidence of their faith and belief.
3. Pay Zakah to the state to run its affairs.
While explaining this directive of Islam, the Prophet (sws) is reported to have said:
أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ فَإِذَا فَعَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّ الْإِسْلَامِ وَحِسَابُهُمْ عَلَى اللَّهِ (مسلم: رقم 22)
‘I have been directed to wage war7against these people until they testify to the oneness of God and to the prophethood of Muhammad, establish the prayer and pay Zakah. If they accept these terms, their lives will be spared except if they commit some other violation that entails their execution by Islamic law and [in the Hereafter] their account rests with God’. (Muslim: No. 22)
A reflection on these verses (9:5 and 9:11) leads to the following conclusions:
First, people who fulfill these conditions, irrespective of their status in the Hereafter, shall be considered as Muslims in the eyes of the law and the state, and they shall be entitled to all the rights which, as Muslims, they should have in an Islamic State.
Second, after fulfilling these conditions the mutual relationship between the rulers and the ruled should be that of brotherhood. They are like brothers and, therefore, possess the same legal rights. There is no question of any discrimination between them in Islam. The Qur’an has used the words ‘فِي الدِّينفَإِخْوَانُكُمْ’ (then [they are] your brethren in religion). The word ‘الدِّينِ’ (the religion) obviously means Islam and the words ‘فِي الدِّينفَإِخْوَانُكُمْ’ (then [they are] your brethren) are directed at the Companions (rta) of the Prophet (sws), who are told that if these people fulfill these three conditions, they will be equal in citizenship status to the Companions. No distinction will exist between the two in the eyes of the law.
Third, due to this fraternal relationship, all responsibilities which reason and intellect endorse shall be imposed on the rulers and the ruled.
Fourth, irrespective of the duties and obligations imposed on a person as far as the accountability in the Hereafter is concerned, an Islamic State can only legally ask its citizens and force them to fulfill the three requirements mentioned in these verses. Nothing can be added or taken away from this list. The Almighty Himself has fixed them once and for all; therefore, no rule or regulation, and no state or parliament can tamper with the life, wealth, honour, and freedom of expression of the Muslims. Consequently, the Caliph Abu Bakr (rta), when he launched an attack against those who had desisted to pay Zakah in his times, stated in unequivocal terms:
قال الله تعالى : فان تابوا وأقاموا الصلوة وأتوا الزكوة فخلوا سبيلهم _ والله لا اسئل فوقهن ولا اقصر دونـهن
The Almighty has said: ‘Therefore, if they repent establish the prayer and pay Zakah, spare their lives’. By God I shall neither ask for more nor less.8
If these aspects of the verse are kept in consideration, it is clear that indeed an Islamic State has the authority to force its Muslim citizens to refrain from everything which is prohibited and to punish them if they do not comply, but, positively, an Islamic State has no authority to require anything of the Muslims except the prayer and Zakah. For example, it cannot force a Muslim to keep fasts nor can it compel him to perform Hajj even if he has the financial position to do so; nor can it pass a law for compulsory military recruitment for the purpose of Jihad. In short, as far as legislation against prohibited things is concerned, it has all the authority to do so, but except for the prayer and Zakah, it can only urge and exhort, educate and indoctrinate people to fulfill the other positive requirements of Islam. Its jurisdiction ends here in this regard.
In the sermon of the last Hajj, the Prophet (sws) is reported to have said:9
إِنَّ أَمْوَالَكُمْ وَدِمَاءَكُمْ وَأَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي بَلَدِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا (مسندأحمد: رقم 2037)
Indeed, your wealth, your lives and your honour are as sacred and inviolable as this day10of yours in this city11of yours in this month12of yours. (Musnad Ahmad: No. 2037)
These are the rights of the Muslim citizens of an Islamic state. As far as the rights of non-Muslims are concerned, any agreement can be made with them regarding their rights, keeping in view the circumstances and the various international accords one is bound with. In this regard, perhaps the best example before Muslims is the pact made by the Prophet (sws) before Itmamu’l-H~ujjah13with the Jews of Madinah. It is known as the Mithaq al-Madinah. Similar pacts were made by Muslims later on with other nations. As stated before, they can be made on any mutually agreed terms and conditions. Consequently, if the Mithaq al-Madinah is studied, one can see that one of its statutes clearly says that after accepting the political sovereignty of Muhammad (sws), the Jews and the Muslims are equal citizens of the state and therefore, the Jews will have the same rights as the Muslims have:
وان يهود امة مع المؤمنين لليهود دينهم وللمسلمين دينهم مواليهم وانفسم
According to this pact, the Jews are acknowledged with the Muslims as one nation. As far as religion is concerned, the Jews shall remain on theirs and the Muslims and their allies on theirs.14
Here, people have often presented Qur’an 9:29, whose text is reproduced below, to refute what has been said above. However, it is evident from the words and the context of this verse that it is related to those People of the Book who were subjected to Itmamu’l-H~ujjah by the Prophet (sws), and who as a consequence of their blatant denial of the truth were punished in this world according to the established law of the Almighty. If they wanted to escape the punishment of death in order to live in an Islamic state, they were first required to pay Jizyah to the state and second to live in subservience to the Islamic state:
قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنْ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ (9:29)
Fight those who believe not in Allah or the Last Day, nor hold that forbidden which has been forbidden by Allah and His Messenger, nor acknowledge the Religion of Truth, from among the People of the Book, until they pay the Jizyah after being subdued and live a life of submission. (9:29)
This directive is a corollary of the law of Itmamu’l-H~ujjah and specific to the Companions (rta) of the Prophet (sws) only. After them, it has no bearing on other non-Muslims of the world.