Explanation of the author's statement: And his saying (… and inform them that if they do that, they will have what the Muhajireen have, and they will be obligated to what the Muhajireen are obligated to.

The Shaykh : He said: This is the completion of justice. It is not said that because you came later, the right belongs to the first settler. As long as a man travels, settles, and resides, he has what the original resident of the town has. And for this reason, he said: from the war spoils and the booty, and they will be obligated to what the Muhajireen are obligated to, such as jihad and support, and so on. Thus, they will be equal to those who were before them from the original residents of the town. If they refuse to relocate, they say, "We will not leave our land; we will remain in our land and in our deserts." Now, after Islam, they are also being called to what? To relocating to the land of the Muhajireen. And this is the highest status. If they refuse except to remain in their place, they become like the Bedouins of the Muslims, and the rulings of Allah the Mighty and Majestic apply to them, and they have no share in the war spoils or the booty, unless they fight. If they fight, they are like the other fighters and they obtain the war spoils. The apparent meaning of the hadith is that they obtain the war spoils and the booty. It is possible to say that they only obtain the war spoils. And for this reason, the scholars differed on whether the Bedouins are entitled to a share of the booty or whether they are only entitled to zakah, and the booty belongs to the people of the towns. This returns to the exception here, because he said: And what does the fighter deserve? War spoils or booty?
The student: War spoils.

The Shaykh : He deserves war spoils, so the exception here refers to his saying: As for the booty, they do not deserve it, because the one in the town is not mobilized for jihad and does not learn and spread the religion like a Bedouin with his camels and in his pastures. So he does not deserve the booty. And it is known from the madhhab of Imam Ahmad (may Allah have mercy on him) that they have a right to the booty and the war spoils. They have a right to the booty and the war spoils if they fight alongside the Muslims. But they have a right to the booty absolutely, and to the war spoils if they fight. He says: Yes.

The questioner : It applies to them.

The Shaykh : Yes, the ruling of Allah and His Messenger applies to them in everything, such as the obligation of zakah, for example, they pay it to the imam and to the collectors. And likewise, the assessment of crops applies to them if they are owners of fruits or crops. The important point is that all the rulings of Allah apply to them.

The questioner : Shaykh.

The Shaykh : Yes

The questioner : This ...

The Shaykh : No, no, it doesn't come to us now.

The questioner : Shaykh, if someone were to say…

The Shaykh : Okay, They refused what? They refused Islam. They refused Islam. If they became Muslims, what is sought from them?
The student: Relocation.

The Shaykh : Relocation to the lands of the Muhajireen. Then the second stage: if they refuse to be like the Bedouins of the Muslims, and in this case, either they fight alongside the Muslims or they do not fight. If they fight, they have a share of the war spoils and the booty. If they do not fight, they have nothing of the war spoils, and the booty is a matter of consideration. So, after Islam, how many ranks do they have?
The student: Two ranks.

The Shaykh : They have three ranks after Islam. Three ranks: relocating to the land of the Muhajireen, remaining in their places with jihad, and remaining in their places without jihad. Do you understand? Three ranks after Islam. As for if they did not become Muslims, he said: Bedouins. According to the Basrans, this is an emphasis of the omitted subject with the conditional verb, and the estimation is "if they, they, refused." And according to the Kufans, it is a subject and its predicate is "ha."
The student: The sentence.

The Shaykh : The sentence after it. And the rule for us when the grammarians differ on an issue is to follow the easiest one. And on this basis, the easiest is to say that is a subject and the sentence is the predicate of the subject.
And his saying: This is the answer to the condition.
The student: ...

The Shaykh : How? Yes, yes, yes. Do you ask them a question of giving or a question of teaching?
The student: Teaching.
The student: Giving.

The Shaykh : A question of giving. And the difference between a question of teaching and a question of giving is that a question of teaching, which intends to inform, is transitive with "an" (about) to its second object. It is transitive with "an" to… with "an." So it is said, "I asked him about such and such." Allah the Exalted said: meaning about a punishment that has befallen, or that in the verse, a questioner asked and was answered: And this is the correct interpretation of the verse. What is this question? A question of seeking knowledge, a question of inquiry. As for a question of giving, it is like His saying in the Qudsi hadith: In the hadith in which the Prophet (peace and blessings be upon him) informed about his Lord, saying: And this is transitive to the second object by itself, so you say, "I asked Zayd for money." And from this is this hadith:
The jizyah is a verbal noun from "jaza" (to reward), and it is apparent that it is a reward for something. It is a term for money paid without a favor, paid by the non-Muslim in exchange for his protection and his residence in our land. Do you understand? The jizyah is money paid by the non-Muslim in exchange for what? His protection and his residence in our land. Because the one of the dhimmah from whom the jizyah is taken is protected by the Muslims; his blood is inviolable, and likewise his wealth and his offspring. But he pays the jizyah. And Allah the Exalted said in describing their payment of the jizyah: meaning that they hand it over with their own hands. It is not acceptable for him to send his servant or his son with it. He must bring it himself. And it was said: from your strength. Because the hand in language is used for strength. And the correct view is that it includes both meanings, meaning they give the jizyah "an yad" (by hand) "an dhill" (in a state of subjection) "min quwwatikum" (from your strength), and "an yad" (by hand) directly, he hands it over with his hand. And some scholars said: that he gives it to you, and then you take it by force, dragging his hand by force until your strength is clear to him. Your strength. Yes. But the correct view is that it does not need that. If he comes and hands it over with his hand, and I feel that I am stronger than him by my religion, that is sufficient. And his saying: also means that they must be characterized by humility, which is lowliness and abasement. He does not come in a Cadillac. Yes, and he does not enter with pomp. Yes, a distinctive turban and a cap on the forehead, and the like. And oh God, he walks… his feet off the ground. Yes, this is not possible. He comes with this characteristic. He comes with the characteristic of what? Humility and subjection. And with that, the scholars said it is recommended that you do not take it from him while he is standing in a way that humiliates him. Let him stand. Yes, until… on his feet. And then say, "Give us the jizyah." Or after he extends it to you. Yes.
The student: ...

The Shaykh : How?
The student: ...

The Shaykh : No, no, it… I am afraid he will leave. The important thing is that this transaction is sufficient without that. If they give us the jizyah and come in a state of humility, and come in a state of humility, not… not in a state of pomp, that is sufficient. And we ask Allah the Exalted to restore the glory so that this matter is achieved.
The reader:

The Shaykh : that
The reader: That you transgress.

The Shaykh : You transgress.
The reader: Narrated by Muslim.

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and blessings and peace be upon our Prophet Muhammad, and upon his family and all his Companions.
The Prophet (peace and blessings be upon him) said: If they respond to you with the payment of the jizyah, meaning from fighting them. And the jizyah is the money that is imposed on the non-Muslim in exchange for his protection and his residence in the lands of the Muslims. And it has been mentioned to us before how it is taken from them. It is taken Okay.