Artikel 63 - Entwurf einer Verfassung des Kalifatstaates | System Of Islam

Artikel 63 - Entwurf einer Verfassung des Kalifatstaates | System Of Islam

All of these evidences indicate the permissibility for a disbeliever to be part of the Islamic Army and to give him money due to his presence there. Additionally, the definition of employment is a contract upon a service for recompense, which indicates that employment is permitted upon every service that the employer could use from an employee, and so it includes employing someone to be in the Army, and for partaking in fighting, since it is a service. Accordingly, the generality of the evidence for employment upon any service is an evidence for the permissibility of employing a disbeliever to be in the Army and partake in fighting. However, it must be under the flag of the Muslims and not a flag of disbelief as is clarified in the reality of the evidences mentioned, since the disbelievers who fought with the Muslims did so under the flag of the Muslims and not under the flag of disbelief; in other words, they fought as soldiers as part of the Muslims' Army. Built upon this, it is permitted for the people of Dhimmah to fight in the Army of the Muslims for a wage, which can occur if the Khalifah considers that their fighting as soldiers in the Army of the Muslims brings a benefit to the Muslims and there is no harm as a result, in which case, it is permitted to accept them in the Army of the Muslims and to pay them. In other words, this is made permitted for them. However, if there was harm from their entering the Islamic Army, then this permitted issue from amongst the permitted issues would be forbidden due to the harm, in accordance with the rule regarding harm as is mentioned in its section in Usul.

All of these evidences indicate the permissibility for a disbeliever to be part of the Islamic Army and to give him money due to his presence there. Additionally, the definition of employment is a contract upon a service for recompense, which indicates that employment is permitted upon every service that the employer could use from an employee, and so it includes employing someone to be in the Army, and for partaking in fighting, since it is a service. Accordingly, the generality of the evidence for employment upon any service is an evidence for the permissibility of employing a disbeliever to be in the Army and partake in fighting. However, it must be under the flag of the Muslims and not a flag of disbelief as is clarified in the reality of the evidences mentioned, since the disbelievers who fought with the Muslims did so under the flag of the Muslims and not under the flag of disbelief; in other words, they fought as soldiers as part of the Muslims’ Army. Built upon this, it is permitted for the people of Dhimmah to fight in the Army of the Muslims for a wage, which can occur if the Khalifah considers that their fighting as soldiers in the Army of the Muslims bring a benefit to the Muslims and there is no harm as a result, in which case, it is permitted to accept them in the Army of the Muslims and to pay them. In other words, this is made permitted for them. However, if there was harm from their entering the Islamic Army, then this permitted issue from amongst the permitted issues would be forbidden due to the harm, in accordance with the rule regarding harm as is mentioned in its section in Usul.

„Der Kämpfer (Al-Ghazi) hat seinen Lohn, und derjenige, der ihn ausrüstet (Al-Ja’il), hat seinen Lohn und den des Kämpfers.“ Al-Ghazi ist derjenige, der selbst persönlich in den Kampf zieht, während der Ja’il derjenige ist, der gegen Entgelt im Auftrag eines anderen kämpft. Im Wörterbuch Al-Muhit steht geschrieben: „Al-Ji’ala … ist der Betrag, der jemandem für die Ausführung einer Handlung gegeben wird … und das, was einem Ghazi zugewiesen wird, wenn er in deinem Auftrag gegen Entgelt kämpft.“ Ajr wird verwendet, um sowohl Lohn als auch Belohnung zu bezeichnen. Was unter den Menschen allgemein bekannt ist, nämlich dass Ajr stets die Belohnung bezeichnet, die Allah (swt) seinem Diener für eine gute Tat gewährt, und dass Ijarah die Vergeltung für eine Handlung von einer Person an eine andere ist, was auch Anstellungsverhältnisse einschließt – tatsächlich gibt es für diese Unterscheidung keine Stütze. Vielmehr besagt die Sprache, dass Ajr die Vergeltung für eine Handlung ist. Im Wörterbuch Al-Muhit wird erwähnt, dass Ajr die Vergeltung für die Handlung ist, ebenso wie Ijara. Die Bedeutung der Überlieferung ist, dass der Ghazi seine Belohnung erhält, während der Ja’il seinen Lohn erhält, da das Wort viele Bedeutungen haben kann und der Hinweis in der Überlieferung die gemeinte Bedeutung festlegt. In diesem Fall zeigt das Wort Ghazi an, dass mit Ajr die Belohnung von Allah (swt) gemeint ist, und das Wort Al-Ja’il zeigt an, dass Ajr Lohn bedeutet, weil jedes dieser Wörter ein Hinweis ist, der die beabsichtigte Bedeutung festlegt. Al-Bayhaqi überlieferte auf die Autorität von Jubayr b. Nufayr, der sagte:

“The warrior (Al-Ghazi) has his reward and one who equips him (Al-Ja’il) has his reward and that of the warrior”. Al-Ghazi is the one who personally goes out to battle, while the Ja’il is the one who fights on someone else’s behalf for a wage. It is written the Al-Muhit dictionary “Al-Ji’ala…is the amount given to someone doing an action…and what is assigned to a Ghazi if he fights on your behalf for a wage.” Ajr is used to mean both wage and reward. As for what is well known among people that Ajr always means the reward which comes from Allah (swt) to His servant for doing a good deed and that Ijarah is the reward for an action from one person to another which includes employment – in actual fact, there is no support for this differentiation. Rather what the language stated is that the Ajr is the reward for an action. It is mentioned in the Al-Muhit dictionary that Ajr is the reward for the action, like the Ijara. The meaning of the narration is that Ghazi has his reward while the Ja’il has his wage, since the word can have many meanings, and the indication in the narration would specify the intended one. In this case, the word Ghazi indicates that what is meant by Ajr is reward from Allah (swt), and the word Al-Ja’il indicates that Ajr means wage, because each of them is an indication that specified the intended meaning. Al- Bayhaqi narrated on the authority of Jubayr b. Nufayr who said: