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Line 1: − + − + + + − According to the pact, the protected Jewsand Christians acquired the privilege to worship according to their ownreligion, to own property, and to pursue their occupations. In return they acknowledged the authority of the Muslim government, swore loyalty to the state, and paid the jizya as other financial assessments. The pact prohibited Christians and Jews from marrying Muslim women or making any public religious displays, such as exhibiting statues, ringing bells, holding processions, issuing proclamations, and undertaking new construction of synagogues or churches. Jews and Christians were not allowed to proselytize, teach the Qur'an, prevent family members from converting to Islam, imitate Muslims in appearance, bury their dead in Muslim cemeteries, build homes that overlooked those of Muslims, own slaves previously owned by Muslims, hold political office, ride horses or camels, testify against a Muslim in a criminal legal case, sell alcohol, pork, or carrion to Muslims. In addition, Jews and Christians were to identify themselves by wearing a girdle over external clothing, shaving the front of their head (males), and using distinctive headgear, saddles, and mounts. + − ==Further reading== − * Braude, Benjamin, and Bernard Lewis, eds. ''Christians and Jews in the Ottoman Empire: The Functioning of a Plural Society'' ( 2 vol. 1982) − * Masters, Bruce. ''Christians and Jews in the Ottoman Arab World: The Roots of Sectarianism '' (2001) − * Shmuelevitz, Aryeh. ''The Jews of the Ottoman Empire in the Late Fifteenth and the Sixteenth Centuries: Administrative, Economic, Legal, and Social Relations as Reflected in the Responsa'' (1984) − Line 60:
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copyediting
The '''Pact of Umar''' set up the framework for the standing of Christians and Jews in the Islamic World.
The '''Pact of Umar II ''' set up the framework for the standing of Christians and Jews in the Islamic World.
The '''Pact of Umar I''' was issued supposedly by caliph Umar bin al-Khattab (634–644). Though there is wide disagreement among scholars about the origins and development of this covenant, it seems clear that the Pact of Umar I was a composite statement that became central to the Muslim legal structure in the early Abbasid period
The '''Pact of Umar II''' was apparently issued by caliph Umar bin al-Khattab (634–644). Though there is wide disagreement among scholars about the origins and development of this covenant, it seems clear that the Pact of Umar II was a composite statement that became central to the Muslim legal structure in terms of dealing with non-Muslim populations in the early Abbasid period and thereafter.
According to the pact, the protected Jews and Christians acquired the privilege to worship according to their own religion, to own property, and to pursue their occupations. In return they acknowledged the authority of the Muslim government, swore loyalty to the state, and paid the jizya as other financial assessments. The pact prohibited Christians and Jews from marrying Muslim women or making any public religious displays, such as exhibiting statues, ringing bells, holding processions, issuing proclamations, and undertaking new construction of synagogues or churches. Jews and Christians were not allowed to proselytize, teach the Qur'an, prevent family members from converting to Islam, imitate Muslims in appearance, bury their dead in Muslim cemeteries, build homes that overlooked those of Muslims, own slaves previously owned by Muslims, hold political office, ride horses or camels, testify against a Muslim in a criminal legal case, sell alcohol, pork, or carrion to Muslims. In addition, Jews and Christians were to identify themselves by wearing a girdle over external clothing, shaving the front of their head (males), and using distinctive headgear, saddles, and mounts.
==Origins==
==Origins==
According to the [[Islamic traditions]] , the Pact of Umar II was a treaty negotiated between [[Caliph]] [[Umar II]] of the [[Umayyad Dynasty]] (d.720) and the Christians of [[Byzantine Syria|Syria]]. The Pact of Umar II, commonly referred to simply as "The Pact of Umar" capitalized on the negotiations between [[Umar Al Khittab]] of the [[Rashidun]] Caliphs and the [[Christian community]] in [[Byzantine Jerusalem]]. The document served to cement the concept of the "protected status" ([[Dhimma]] in Arabic) for Jew's and Christians ruled by the Caliphate. The historicity of the document has been questioned extensively, however regardless of the circumstances of its actual transmission, it remains a formative concept in [[Islamic jurisprudence|Sharia]] to the present day.
According to the [[Islamic traditions]] , the Pact of Umar II was a treaty negotiated between [[Caliph]] [[Umar II]] of the [[Umayyad Dynasty]] (d.720) and the Christians of [[Byzantine Syria|Syria]]. The Pact of Umar II, commonly referred to simply as "The Pact of Umar" capitalized on the negotiations between [[Umar Al Khittab]] of the [[Rashidun]] Caliphs and the [[Christian community]] in [[Byzantine Jerusalem]]. The document served to cement the concept of the "protected status" ([[Dhimma]] in Arabic) for Jew's and Christians ruled by the Caliphate. The historicity of the document has been questioned extensively, however regardless of the circumstances of its actual transmission, it remains a formative concept in [[Islamic jurisprudence|Sharia]] to the present day.
== Source Text ==
== Source Text ==
Umar ibn al-Khittab replied: Sign what they ask, but add two clauses and impose them in addition to those which they have undertaken. They are: "They shall not buy anyone made prisoner by the Muslims," and "Whoever strikes a Muslim with deliberate intent shall forfeit the protection of this pact."
Umar ibn al-Khittab replied: Sign what they ask, but add two clauses and impose them in addition to those which they have undertaken. They are: "They shall not buy anyone made prisoner by the Muslims," and "Whoever strikes a Muslim with deliberate intent shall forfeit the protection of this pact."
==Further reading==
* Braude, Benjamin, and Bernard Lewis, eds. ''Christians and Jews in the Ottoman Empire: The Functioning of a Plural Society'' ( 2 vol. 1982)
* Masters, Bruce. ''Christians and Jews in the Ottoman Arab World: The Roots of Sectarianism '' (2001)
* Shmuelevitz, Aryeh. ''The Jews of the Ottoman Empire in the Late Fifteenth and the Sixteenth Centuries: Administrative, Economic, Legal, and Social Relations as Reflected in the Responsa'' (1984)
[[Category:Islam]]
[[Category:Islam]]
[[Category:Medieval History]]
[[Category:Medieval History]]