إسماعيل بن عياش

Isma'il ibn Ayyash al-Ansi of Hims, the hadith-master of second-century Syria; in al-Baladhuri: Abd al-Malik ibn Salih wrote consulting him on the people of Cyprus, and he answered that they are 'a humbled, conquered folk whom the Byzantines master over their own lives and women — so it is our duty to defend and protect them' and to keep them on their covenant and dhimma, citing Habib ibn Maslama's own treaty-letter to Taqlis — that an enemy overpowering them while the Muslims are occupied does not break their treaty — and recalling that al-Walid ibn Yazid's exile of them to Syria was denounced by the Muslims and abhorred by the jurists, while Yazid ibn al-Walid's returning them was approved as justice.

خلاصہ

اسماعیل بن عیاش العنسی الحمصی، دوسری صدی کے شام کے محدثین میں سے تھے۔ بلاذری ذکر کرتے ہیں کہ عبدالملک بن صالح نے ان کو خط لکھ کر اہلِ قبرص کے معاملے میں فتویٰ مانگا۔ ¹

انہوں نے جواب دیا کہ وہ کمزور اور مغلوب لوگ ہیں جنہیں رومی اپنی جانوں اور عورتوں کے معاملے میں دبائے رکھتے ہیں، اور مسلمانوں پر حق ہے کہ انہیں روکیں اور ان کی حفاظت کریں، اور ان کے عہد و ذمہ کو برقرار رکھیں۔ انہوں نے حبیب بن مسلمہ کے اہلِ تفلیس کے نام خط سے استدلال کیا، اور اس سے بھی کہ ولید بن یزید نے انہیں شام کی طرف جلاوطن کیا تو مسلمانوں نے اسے برا جانا اور فقہاء نے اسے بہت بڑا سمجھا، تو یزید بن ولید نے انہیں واپس لوٹا دیا۔ ¹

یہ فقہاء کے قبرص کے معاملے پر استفتاء سے جڑا ہے۔

الذمة

Dhimma in al-Baladhuri is the written covenant of security granted to treaty peoples of the Book: its formula in the Prophet's letter to Najran runs 'they have God's protection and the protection of His messenger over their persons, religion, lands, wealth, absent and present', and its stipulated terms in the Najran peace include that they not be seduced from their religion or its ranks, nor levied nor tithed, and in the letter's text that no bishop be removed from his bishopric, no monk from his monasticism, no right of theirs or their images — crucifixes and icons — be altered, and no army tread their land, while whoever of them took usury the Prophet's protection was quit of him; the letter of the people of Maqna grants 'God's protection and His messenger's' with security and pardon for every blood; and the dhimma was renewed under the caliphs — Abu Bakr wrote to the people of Najran on the model of the Prophet's letter, and Uthman called them 'a people who have a dhimma' when he remitted two hundred of their hullas.

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