Answer: NOO
The Myth:

Islam is completely incompatible with acts of terrorism. It is against Islam to kill innocent people.

The Truth:

Islam does prohibit killing innocent people. Unfortunately, you don't qualify.

Even though many Muslims earnestly believe that their religion prohibits the killing of innocent people by acts of terrorism, the truth is certainly more complicated. This is why Muslims on both sides of the terror debate accuse the other of hijacking Islam while insisting that they are the true believers. It is also why organizations that commit horrible atrocities in the name of Allah, such as Hamas and Hezbollah, receive a significant amount of moral and financial support from the mainstream.

In fact, the definition of "terrorism" in Islam is ambiguous at best. And the definition of an “innocent person” in Islam isn't something that Muslim apologists advertise when they say that such persons aren't to be harmed. The reason for this is that anyone who rejects Muhammad is not considered to be innocent according to Islamic teaching.

Consider that a great deal of the Quran is devoted to describing the horrible punishment that awaits those who refuse to become Muslim. How then can Muslims say that the subjects of divine wrath are innocent persons?

The most protected and respected of all non-Muslims are the dhimma, the “people of the book.” Specifically , these would be Jews and Christians who agree to Islamic rule and pay the jizya (tribute to Muslims). Yet, the word “dhimmi” is derived from an Arabic root that means “guilt” or "blame." ["...the dhimmi parent and sister words mean both 'to blame' as well as safeguards that can be extended to protect the blameworthy" Amitav Ghosh, "In an Antique Land"].

So, if even the dhimma have a measure of guilt attached to their status (by virtue of having rejected Allah’s full truth), how can non-Muslims who oppose Islamic rule or refuse to pay the jizya be considered “innocent?”

Even within the Islamic community there is a category of Muslims who are also said to bear guilt – greater, even, than the average non-believer. These are the hypocrites, or “Munafiqin,” whom Muhammad referred to in the most derogatory terms. A hypocrite is considered to be a Muslim in name only. They are distinguished from true Muslims, according to the 9th Sura, by an unwillingness to wage (v.81, 86) or fund (v.121) holy war. True believers fight and are harsh to unbelievers (v.123).

The Muslim terrorists who frequently kill "other Muslims" in the name of Allah do so believing that their victims are Munafiqin or kafir (unbelievers). This is a part of Sharia known as takfir, in which a Muslim can be declared an apostate and then executed for their role in hindering the expansion of Islamic authority. (A true Muslim would go to paradise anyway, in which case he or she could hardly be expected to nurse a grudge amidst the orgy of sex and wine).

In addition to the murky definition of innocence, there is also the problem of distinguishing terrorism from holy war. Islamic terrorists rarely refer to themselves as terrorists, but usually say that they are holy warriors (Mujahideen, Shahid, or Fedayeen). They consider their acts to be a form of Jihad.

Holy war is commanded in the Quran and Hadith. In Sura 9:29, Muhammad establishes the principle that unbelievers should be fought until they either convert to Islam or accept a state of humiliation under Islamic subjugation. This is confirmed in the Hadith by both Sahih Muslim and Bukhari.

In many places, the prophet of Islam says that Jihad is the ideal path for a Muslim, and that believers should “fight in the way of Allah.” There are dozens of open-ended passages in the Quran that exhort killing and fighting – far more than there are of peace and tolerance. It is somewhat naïve to think that their inclusion in this "eternal discourse between God and Man" was of historical value only and not intended to be relevant to present-day believers, particularly when there is little to nothing within the text to distinguish them in such fashion.

Combine the Quran's exhortation to holy war with the ambiguity of innocence and a monumental problem develops that cannot be patched over by mere semantics. Not only is there a deep tolerance for violence in Islam, but also a sharp disagreement and lack of clarity over the conditions that justify this violence - and just whom the targets may be.

Even many of those Muslims who claim to be against terrorism still support the “insurgency” in Iraq, for example, and often entertain the allegation that there is a broader “war against Islam.” Although American troops in Iraq were trying to protect innocent life and help the country rebuild, Muslims around the world and in the West believe that it was legitimate for true believers to try and kill them.

Enjoying the sanction of holy war, the Mujahid thus reasoned that it is permissible to attack fellow Iraqis – the ones helping the Americans - even if they are part of a democratically-elected Iraqi government. These non-combatants and combatants alike are believed to be the “Munafiqin” or "Takfir" assisting the enemy “Crusaders.”

Although we use Iraq as an example here, this is the same rationale that is ultimately behind all Islamic terror, from the Philippines to Thailand. Wherever the Muslim religion is a minority, there are always radicals who believe that violence is justified in bringing Islam to dominance - just as Muhammad taught and set by example in Mecca and other places, such as the land of al-Harith.

And what of the so-called “innocents” who suffer from the bombings and shootings? Even in Muhammad’s time they were unavoidable. The much-touted hadith in which Muhammad forbade the killing of women, for example, also indicates that there were such casualties in his attacks on other tribes.

If there is any doubt that he believed that the forbidden is sometimes necessary, it should be put to rest by an incident in which Muhammad's men warned him that a planned night raid against an enemy camp would mean that women and children would be killed. He merely replied “they are of them,” meaning the men.

This is the slippery slope opened by the sanction of holy war. What starts out as the perception of a noble cause of self-defense against a supposed threat gradually devolves into a "let Allah sort them out" campaign through a series of logical steps that are ultimately justified by the sublime goal of Islamic rule.

Islam is not intended to co-exist as an equal with other religions. It is to be the dominant religion with Sharia as the supreme law. Islamic rule is to be extended to the ends of the earth and resistance is to be dealt with by any means necessary.

Apologists in the West often shrug off the Quran's many verses of violence by saying that they are relevant only in a “time of war.”

To this, Islamic terrorists would agree. They are at war.
More ISLAM MYTHS:http://www.thereligionofpeace.com/Pages/Myths-of-Islam.htm

Why are no body replying to this post

like the link states- myths of islam..... is there any question of who the source of such myths are?

when i read the above, i thought that there must be information on the net about how christians felt living in islamic states (not just mytes) people need to search history and refuse to allow deceit by others.... if you dont take charge of your life, others will do it for you.....and you can only blame yourselve. TAKE ACTION, RESEARCH for yourselve.

so i found some a writeup with references from historians, and islamic texts.

the link i found treats the following:

"This paper will discuss the status of non-Muslims in an Islamic state. This article will attempt to answer the following questions:

- What is a dhimmi?
- What is the Jizyah tax?
- Who is required to pay the Jizyah tax?
- Why are Non-Muslims made to pay it? Isn't this Tax Oppressive and Unjust? What benefits would Non-Muslims Get out of paying Jizyah?
- Why Don't Muslims Get to Pay the Jizyah? Doesn't This Show That There is Discrimination Against Non-Muslims?
- How Should The Jizyah Tax Be Taken From The Non-Muslims?
- How Should Muslims Treat Non-Muslims as People?
- Can Non-Muslims freely practice their faith in an Islamic state?
- Can Non-Muslims Prosper Under an Islamic State?
- Do Non-Muslims Have Rights To Social Justice?

references: Most credit would have to go to Dr. Yusuf Al Qaradawi, for I have taken a great chunk of the material present in this article from him. Please refer to some of the below books that I have used to help me to write this article:"

the writer stated the his references are as below:

"Yusuf Al Qaradawi, Non Muslims in the Islamic Society
Munqizh bin Mahmood Al Saqqaar, Al Jizyah fil Islam
Waseem Mahmood Fath Allah, Al Wajeez fi Ahkaam ahl al Dhimma"

(@Op, what is the reference from your source?)

What is a dhimmi?



When non Muslim citizens live under Islamic sovereignty, they enjoy a special status and are known along with other minorities as ahl adh dhimma or dhimmis. Dhimma is an Arabic word, which means safety, security, and contract. Hence, they are called dhimmis because they have agreed to a contract by Allah, His Messenger, and the Islamic community, which grants them security. This security granted to dhimmis is like the citizenship granted by a government to an alien who abides by the constitution, thereby earning all the rights of a natural citizen. Thus, upon the preceding basis, a dhimmi is a citizen of the Islamic state, as described by Muslim jurists (See the commentary on As-Sarakhi's As-Siyar Al-Kabir, Volume 1, p. 140; Al-Kasani's Al-Bada'i', Volume 5, p. 281 and Ibn Qudamah's Al-Mughni, Volume 5, p. 516) or a bearer of Islamic nationality, as described by contemporary writers. (See 'Awda, 'Abdul Qadir, Islamic Criminal Legislation, Volume 1, p. 307; Zaydan, 'Abdul Karim, "Ahkam Adh-Dhimmiyyin Wa Al-Musta'minin Fi Dar Al-Islam," pp. 49-51 and 63-66)

Who is Required to Pay The Jizyah Tax?

The treaty of protection made by Khalid ibn Al-Walid with the Christians of Al-Hira in Iraq states:

Any aged non-Muslim who is unable to earn his livelihood, or is struck by disaster, or who becomes destitute and is helped by the charity of his fellow men will be exempted from the capitation tax and will be supplied with sustenance by the bait al-mal (the government treasury). (Abu Yusuf, Al-Kharaj, p. 144)

The obligation of paying this tax is also cancelled when non-Muslims participate with Muslims in defending the Islamic state against its enemies. Such conditions were clearly stated in contracts and other documents signed by Muslims and non-Muslims during the reign of Umar ibn Al Khattab. (See Zeidan, 'Abdul Karim, Ahkam-Dhimmiyin Wa Al-Musti'minin Fi Dar Al-Islam, p. 155 ff, and Al-Baladhuri, Futuh Al-Buldan, p. 217, where it is stated that the emissary of Abu 'Ubaida made a compromise with a party of the Christian Jarajima: if they would support the Muslims and keep an eye on their enemies, they would not have to pay the Jizyah)

Should the Islamic state become unable to abide by the contract, it may not collect the Jizyah. This rule was followed by Abu 'Ubaidah when he learned of the situation in several Syrian cities. Syria had fallen into the hands of the Muslims, but as the Romans were gathering troops to regain it, he decided not to undertake the protection of the non-Muslims. The Jizyah was, therefore, returned with the announcement:

We have returned your money to you because we have been informed of the gathering of the enemy troops. You people, according to the conditions stipulated in the contract, have obliged us to protect you. Since we are now unable to fulfill these conditions, we are returning your money to you. We will abide by the conditions as agreed upon if we overcome the enemy. (Related by Abu Yusuf in Al-Kharaj)

Thus, a huge amount was taken from the state treasury and returned to the Christians, making them very happy. They prayed for and blessed the Muslim commanders. They exclaimed,

"May Allah help you to overcome your enemies and return you to us safely. If the enemy were in your place, they would never have returned anything to us, but rather they would have taken all our remaining property. (Imam Tabari, Tarikh At-Tabari, Volume 1, p. 2050)

The Jizyah was also imposed on Muslim men who could afford to buy their way out of military service. If a Christian group elected to serve in the state's military forces, it was exempted from the Jizyah. Historical examples of this abound: the Jarajima, a Christian tribe living near Antioch (now in Turkey), by undertaking to support the Muslims and to fight on the battle front, did not have to pay the Jizyah and were entitled to a share of the captured booty. (Al-Baladhuri, p. 159) When the Islamic conquests reached northern Persia in 22 A.H., a similar covenant was established with a tribe living on the boundaries of those territories. They were consequently exempted from Jizyah in view of their military services. (Ibid.)

Other examples are to be found during the history of the Ottoman Empire: the Migaris, a group of Albanian Christians, were exempted from the Jizyah for undertaking to watch and guard the mountain ranges of Cithaeron and Geraned (which stretch to the Gulf of Corinth). Christians who served as the vanguard of the Turkish army for road repairs, bridge construction and so on were exempted from the kharaj. As a reward, they were also provided with some lands, free of all taxes. (Ibid.) The Christians of Hydra were exempted when they agreed to supply a group of 250 strong men for the (Muslim) naval fleet. (Marsigli, Militare dell'Imperio Ottomano, Volume 1, p. 86) The Armatolis, Christians from southern Romania, were also exempted from the tax, (Finlay, Volume 6, pp. 30-33) for they constituted a vital element in the Turkish armed forces during the sixteenth and seventeenth centuries. The Mirdites, an Albanian Catholic clan who lived in the mountains of northern Scutari, were exempted on the condition that they would offer an armored battalion in wartime. (Lazar, p. 56) The Jizyah was also not imposed on the Greek Christians who had supervised the building of viaducts, (De Lajanquiere, p. 14) which carried to water to Constantinople, (These bridges were built on pillars, to bring drinking water to the cities. This kind of bridge had been prevalent in the Roman Empire since the first century A.D.) nor on those who guarded the ammunition in that city, (Thomas Smith, p. 324) as just compensation for their services to the state. However, Egyptian Muslim peasants exempted from military services were still required to pay the Jizyah. (Dorostamus, p. 326)

So as we can see, not all non-Muslims are required to pay the Jizyah tax. There are conditions which may exempt non-Muslims from paying the Jizyah tax, which could be summarized as follows:

- Women and children are excused absolutely
- Handicapped, blind and old men, even if they are rich
- Needy and mad-men
- Day laborers, servants or wageworkers
- A chronically ill-man even if he is rich
- Religious people who keep themselves free for praying and worshipping, i.e. men of churches, cloisters and oratories
- If a non-Muslim voluntarily participates in military service for protecting the country.
- If the Islamic state becomes unable to protect non-Muslims, then they are legally exonerated from paying the tax. (See Ibnul Qayyim, Ahkam Ahlul Dhimma, Volume1, pp.8, 15 and al-Shafi', al-Umm¸ pp. 172-1)

Why are non-Muslims made to pay it? Isn't this Tax Oppressive and Unjust? What benefits would non-Muslims Get out of paying Jizyah?

Ali ibn Abi Talib, the fourth Caliph, said:
"They pay capitation tax so that their properties and lives may be as ours." (Al-Mughni, Volume 8, p. 445, Al-Bada'i', Volume 7, p. 111 quoting from Ahkam Adh-Dhimmiyin Wa Al-Musta'minin, p. 89)

Jizya ensures the safety of the disbelievers in the Muslim land. (Wahba Al Zuhayli, Al Fiqh Al Islami wa adilatuhu, p. 5879)

The noted historian Sir Thomas W. Arnold in his Call to Islam, states:
This tax was not imposed on the Christians, as some would have us think, as a penalty for their refusal to accept the Muslim faith, but was paid by them in common with the other dhimmis or non-Muslim subjects of the states whose religion precluded them from serving in the army, in return for the protection secured for them by the arms of the Musalmans. When the people of Hirah contributed the sum agreed upon, they expressly mentioned that they paid this Jizyah on condition that 'the Muslims and their leader protect us from those who would oppress us, whether they be Muslims or others.' (Sir Thomas Arnold, Call To Islam, pp. 79-81)

The historian Adam Mitz is of the view that because of Islamic tolerance toward non-Muslims and by virtue of the protection granted to them, they paid the Jizyah in accordance with their financial capacities. This Jizyah was like the present-day national defense tax. Only persons who could perform military service were obliged to pay it. So Monks and ascetics were exempted, except for those who could afford to pay. (Islamic Civilization, Volume 1, p. 96)

Another reason for this tax on non-Muslims is similar to that used by governments of any age to justify their taxes. All citizens should pay some of the expenses for public services established for the common good, such as courts, police, public works, repairing of roads and bridges, as well as all other services which lead to the enjoyment of a normal life for all. Muslims support these by paying their zakah, sadaqat al-fitr, and other alms. It is therefore not surprising that a minimal tax, such as the Jizyah, should be levied on non-Muslims. The regulations concerning this tax are spelled out by the Maliki school of thought. (See the Risala of Ibn Abi Zaid and the two commentaries upon it by Ibn Naji and Zaruqi, Volume 1, p. 331 ff)

The good intent behind the term 'dhimmi' can be seen in the letter written by the Caliph Abu Bakr as-Siddiq to the non-Muslims of Najran:

'In the Name of God, the Beneficent, the Merciful. This is the written statement of God's slave Abu Bakr, the successor of Muhammad, the Prophet and Messenger of God. He affirms for you the rights of a protected neighbor, in yourselves, your lands, your religious community, your wealth, retainers, and servants, those of you who are present or abroad, your bishops and monks, and monasteries, and all that you own, be it great or small. You shall not be deprived of any of it, and shall have full control over it.' (Abu Yusuf, Kitab al-Kharaj, p. 79)

If they pay the Jizyah the Imam of the Muslims has to ensure that the Dhimmis are protected from both Muslims and the enemies of the Islamic state. (Ibn Qudamah, Al Mughni, Volume 12, p. 828) and all scholars of jurisprudence have formed a consensus on this issue. (Wahba Al Zuhayli, Al Fiqh Al Islami wa adilatuhu, p. 5884)

Imam al Maawirdi said that the two main rights that the Muslims must give the dhimmis is that we don't harm them and we ensure their protection by fighting for them. (Al Ahkaam Al Sultaania, p. 143) Imam Nawawi states the same thing. (Mughni al Muhtaaj, Volume 4, p. 253) Imam Al Quraafi gives a statement from Ibn Hazm who stated that if any non-Muslim was under the protection of the Muslims and then the enemy comes to the Muslim land in order to harm the non Muslim, the Muslims should go out and fight the enemy with their weapons and die fighting for those that come under the protection of Allah and His Messenger. (Al Furooq, Volume 3, p. 14-15)

When the leader of the Tataars conquered Damascus, Shaykh ibn Taymiyyah and another group of scholars went to them pleading that they release the prisoners from both the Muslims and the dhimmis since the Muslims shared the responsibility in protecting the dhimmis and eventually they were freed. (Majmoo' al Fataawa, Volume 28, pp. 617-618)

The non Muslims and Muslims have equal rights in this connection; the Imam (ruler of the Muslims), by virtue of the executive and military power granted to him by the Islamic Sharia should provide protection for all of them. It is stated in the Hanbali book of Fiqh, Matalib Ula An-Nuha:
"The ruler of the Muslim community is bound to protect the non-Muslims and to save them from aggression. Should they fall into captivity, the Imam must martial all the resources to secure their release and punish the transgressors against their lives and properties even if they were the sole non-Muslims living in a remote village." (Ibn Al Najaar Al Hanbali, Matalib Ula An-Nuha, Volume 2, p. 602-603)

In his book Al Furuq, Imam Al Qarafi al-Malaki, quoting from Maratib Al-Ijma' by Ibn Hazm, states:
"Muslims who have entered into a pact of dhimma, should fight until death with those who try to oppress non-Muslims in the Islamic state in order to abide by the guarantee given to them by Almighty Allah and His Messenger, upon whom be peace. Otherwise they will be considered as traitors."

The Maliki scholar Shihab al-Din al-Qarafi has stated in his book Al-Furuq,
"The contract of dhimma gives them certain rights over us because they are in our land under our protection and under the protection of Almighty Allah, His Messenger, and the Islamic religion. (Volume 2, p. 14)

In this conclusion, Imam Al Qarafi states:
"A contract whose fulfillment endangers the lives and property of Muslims who are protecting the subjects (non-Muslims) from harm is indeed a great one." (Al-Malaki, Imam Al-Qarafi, Al-Furuq, Volume 3, p. 15, Ahmad ibn Hanbal, Matalib Ula An-Nuha, Volume 2, p. 602-603)

Why Don't Muslims Get to Pay the Jizyah? Doesn't This Show That There is Discrimination Against Non-Muslims?

Christians have been constantly criticizing Islam's stance regarding Jizyah. They say that it is meant to oppress them. Besides the fact that this concept is also found in their Bible, I will show that Jizyah is not meant to discriminate against the Christians or Jews.

Muslims also have to pay a yearly tax called Zakat:

Saheeh Bukhari
Volume 009, Book 088, Hadith Number 208.

Narated By Hudhaifa : Allah's Apostle related to us, two prophetic narrations one of which I have seen fulfilled and I am waiting for the fulfillment of the other. The Prophet told us that the virtue of honesty descended in the roots of men's hearts (from Allah) and then they learned it from the Qur'an and then they learned it from the Sunna (the Prophet's traditions). The Prophet further told us how that honesty will be taken away: He said: "Man will go to sleep during which honesty will be taken away from his heart and only its trace will remain in his heart like the trace of a dark spot; then man will go to sleep, during which honesty will decrease further still, so that its trace will resemble the trace of blister as when an ember is dropped on one's foot which would make it swell, and one would see it swollen but there would be nothing inside. People would be carrying out their trade but hardly will there be a trustworthy person. It will be said, 'in such-and-such tribe there is an honest man,' and later it will be said about some man, 'What a wise, polite and strong man he is!' Though he will not have faith equal even to a mustard seed in his heart." No doubt, there came upon me a time when I did not mind dealing (bargaining) with anyone of you, for if he was a Muslim his Islam would compel him to pay me what is due to me, and if he was a Christian, the Muslim official would compel him to pay me what is due to me, but today I do not deal except with such-and-such person.

Zakat is binding on property, agriculture, food, jewelry, etc. The Jizyah tax however is not binding on the property and agriculture of the non-Muslims:

Zakat is binding on property, agriculture, food, jewelry, etc. The Jizyah tax however is not binding on the property and agriculture of the non-Muslims:

Malik Muwatta

Book 17, Number 17.24.46:

Yahya related to me from Malik that he had heard that Umar ibn Abd al-Aziz wrote to his governors telling them to relieve any people who payed the jizya from paying the jizya if they became muslims.

Malik said, "The sunna is that there is no jizya due from women or children of people of the Book, and that jizya is only taken from men who have reached puberty. The people of dhimma and the magians do not have to pay any zakat on their palms or their vines or their crops or their livestock. This is because zakat is imposed on the muslims to purify them and to be given back to their poor, whereas jizya is imposed on the people of the Book to humble them. As long as they are in the country they have agreed to live in, they do not have to pay anything on their property except the jizya. If, however, they trade in muslim countries, coming and going in them, a tenth is taken from what they invest in such trade. This is because jizya is only imposed on them on conditions, which they have agreed on, namely that they will remain in their own countries, and that war will be waged for them on any enemy of theirs, and that if they then leave that land to go anywhere else to do business they will haveto pay a tenth. Whoever among them does business with the people of Egypt, and then goes to Syria, and then does business with the people of Syria and then goes to Iraq and does business with them and then goes on to Madina, or Yemen, or other similar places, has to pay a tenth.

People of the Book and Magians do not have to pay any zakat on any of their property, livestock, produce or crops. The sunna still continues like that. They remain in the deen they were in, and they continue to do what they used to do. If in any one year they frequently come and go in muslim countries then they have to pay a tenth every time they do so, since that is outside what they have agreed upon, and not one of the conditions stipulated for them. This is what I have seen the people of knowledge of our city doing."

Christians might use Surah 9:29 to show that Muslims must fight them until they pay the Jizyah, so this shows discrimination. However, this also applies to the Muslims who do not pay their Zakat. Abu Bakr fought against the Muslims who didn't pay Zakat:

Abu Bakr fought against the Muslims who didn't pay Zakat:

Saheeh Muslim
Book 001, Hadith Number 0029.
------------------------------
Chapter : Command for fighting against the people so long as they do not profess that there is no god but Allah and Muhammad is His Messenger.

It is narrated on the authority of Abu Huraira that when the Messenger of Allah (may peace be upon him) breathed his last and Abu Bakr was appointed as his successor (Caliph), those amongst the Arabs who wanted to become apostates became apostates. 'Umar b. Khattab said to Abu Bakr: Why would you fight against the people, when the Messenger of Allah declared: I have been directed to fight against people so long as they do not say: There is no god but Allah, and he who professed it was granted full protection of his property and life on my behalf except for a right? His (other) affairs rest with Allah. Upon this Abu Bakr said: By Allah, I would definitely fight against him who severed prayer from Zakat, for it is the obligation upon the rich. By Allah, I would fight against them even to secure the cord (used for hobbling the feet of a camel) which they used to give to the Messenger of Allah (as Zakat) but now they have withheld it. Umar b. Khattab remarked: By Allah, I found nothing but the fact that Allah had opened the heart of Abu Bakr for (perceiving the justification of) fighting (against those who refused to pay Zakat) and I fully recognized that the (stand of Abu Bakr) was right.

So how does this discriminate against the Christians and Jews? (Please note that Surah 9:29 is only to be applied in specific situations. Please read this article)

This is completely justified. If they go against the Islamic rule and government they deserve to be punished. What else was Abu Bakr supposed to do? In America if someone does not pay their taxes they can go to jail. Does that make America unjust? In China they kill tax evaders (A New York Times article describes the context and details of one businessman who was executed in China for tax evasion (11 Mar. 2001). at http://www.irb-cisr.gc.ca/en/research/ndp/ref/?action=view&doc=chn41156e). You have to understand that these are God's laws. It is probably difficult for a non-Muslim to understand this but from the Muslim perspective it is completely justifiable. For God sake people get executed or punished for crimes against man made laws, what do you expect to happen to people that break God's laws?

Sir Thomas Arnold wrote,
'The jizya was so light that it did not constitute a burden on them, especially when we observe that it exempted them from compulsory military service that was an obligation for their fellow citizens, the Muslims.' (Sir Thomas Arnold, Invitation to Islam, p. 77)

Even though there is no fixed rate on the Jizyah, Jasser Auda says:
Jizyah was calculated in different ways throughout different eras (a certain amount of money, certain percentage of the crops, etc), but it was consistently less than the zakah, which every Muslim had to pay anyway. (The Fair Logic of Jizyah, Source)

Also, non-Muslims are not to be over burdened with Jizyah:

Saheeh Bukhari
Volume 2, Book 23, Number 475:
Narrated 'Amr bin Maimun Al-Audi:

I recommend him to abide by the rules and regulations concerning the Dhimmis (protectees) of Allah and His Apostle, to fulfill their contracts completely and fight for them and not to tax (overburden) them beyond their capabilities."

So not only do Muslims have to pay a higher rate of tax than the dhimmis (Muslims usually pay higher rates). Not only are they obliged to pay it on their property, food, etc unlike the dhimmis. Not only are BOTH MEN AND WOMEN from the Muslims obliged to pay Zakah, unlike how the women from the dhimmis are not obliged to pay, but after all this it is still the Muslims who are obliged to defend the country and protect the non-Muslims!

Any objective observer would probably reach the conclusion that these rules and regulations are unfair to the Muslims, not to the non-Muslims.

How Should The Jizyah Tax Be Taken From The Non-Muslims?

Imam Nawawi, commenting on those who would impose a humiliation along with the paying of the Jizyah, said,
"As for this aforementioned practice (hay'ah), I know of no sound support for it in this respect, and it is only mentioned by the scholars of Khurasan. The majority (jumhur) of scholars say that the Jizyah is to be taken with gentleness, as one would receive a debt (dayn). The reliably correct opinion is that this practice is invalid and those who devised it should be refuted. It is not related that the Prophet or any of the rightly-guided caliphs did any such thing when collecting the Jizyah." (Rawdat al-Talibin, Volume 10, p.315-16)

Ibn Qudama also said that the Prophet (peace be upon him) and the four caliphs said that taking the Jizyah should be done with gentleness and respect. (Al-Mughni, Volume 4, p.250)

Once, during the reign of 'Umar ibn al-Khattab, a Jizyah collector offered the taxes collected from the people to 'Umar, who was upset by the large amount and asked him if he had burdened the people. He replied, "No, not at all! We took only the surplus and lawful taxes." 'Umar asked, "Without any pressure or persecution?" The man replied, "Yes." 'Umar then said to him, "Praise be to Almighty Allah that the non-Muslim citizens have not been oppressed during my rule. (Ibn Salam, Imam Abu 'Ubayd al-Qasim, Al-Amwal, p. 43. Also see Ibn Qudamah, Al Mughni, Volume 9, p. 290 & Ibnul Qayyim, Ahkam Ahlul Dhimma, Volume 1, p.139)

The scholars of Islam have formed a consensus in that it is permissible to take the Jizyah from Non-Muslims in the name of charity. For, one time there were Non-Muslims who insisted that Umar ibn Al Khattab agree to take the Jizyah from them after they called it charity and he accepted. (Ibn 'Abideen, al-Hashiya, Volume 3, p. 432. Ibn Rushd, Bidaayat al Mujtahid, Volume 6, p. 101. Ibnul Qayyim, Zad Al Ma'aad, Volume 3, page 643. Ibn Qudama, Al Mughni, Volume 10, p. 590-91)

Several jurists understood that this word ["sâghirûn" in Qu'ran 9:29] implies that the Dhimmis have to be humiliated when paying the Jizyah. The great scholar, Ibnul Qayyim refutes this interpretation. After having quoted different opinons, he says:
"This is groundless and the verse doesn't imply that. It is not related that the Prophet or the companions acted like that. The correct opinion regarding this verse is that the word "saghâr" means "acceptance" by non-Muslims of the structure of the Muslim right and their payment of Jizya. (Ahkam Ahlul Dhimma, Volume 1 p. 23-24).

How Should Muslims Treat non-Muslims as People?

Ali wrote to the collectors of the kharaj:

When you come to them, do not sell their garments preserved for winter or summer, or the food they eat, or the animals they need. Don't whip any of them for a dirham, and do not oblige them to stand on one leg for a dirham. Do not sell any of their household goods for the payment of kharaj, because we accept from them what they have. If you do not comply with my orders, Allah will punish you in my absence. And if I receive any complaint against you in this concern, your services will be terminated. The officer said, "Then I return to you as I left you." (Abu Yusuf, Al-Kharaj, pp. 15-16; As-Sunan Al-Kubra, Volume 9, p. 205)

Umar ibn Al Khattab once saw an old Jewish beggar whom he found to be destitute. Ordering the state authorities to pay for his livelihood, he observed, "It is unjust if we collect the capitation tax from him in his youth and abandon him in his old age. (Abu Yusuf, Al-Kharaj, p. 126)

The caliph Umar ibn Abdul Aziz ensured that those from the dhimmis who grew old and lost strength were provided with money from the treasury. (Al Amwaal, Volume 1, p. 170)

Once when Umar was on his way to Syria, he came across some Christian lepers at Jabia. He ordered the financial authorities to give them help from the Zakah funds and to provide for them. (Al-Baladhuri, Futuh Al-Buldan, p. 177)

In his book, Al-Minhaj, Imam An-Nawawi said:
One of the duties of fard kifayah (the Islamic term for collective duty) is that a citizen should be supported if he has no suitable clothes, and that he should be fed if he has no food and is not supported from the poor fund or the government treasury.

'Allama Shams ad-Din ar-Ramili ash-Shafi'i in his book, Nihaya Al-Muhtaj lla Sharh Al-Minhaj makes it clear that non-Muslims are like Muslims in this regard and that their protection from suffering is an obligation upon the Islamic society. He further explains that there are two opinions on this issue: (1) To provide non-Muslims with the means to protect their lives and, (2) To provide suitable provision. As the second is more recognized, they should be given suitable dress and suitable food according to summer and winter seasons, including medicine, treatment, and servant charges. The Muslims should also struggle to free their non-Muslim warriors from prison. (Yusuf Al Qaradawi, Non Muslims in the Islamic Society, p. 8-9)

During Umar ibn al Khattab's caliphate, a delegate once came to him from one of the lands where Muslims ruled over the dhimmis and Umar was worried about how the Muslims were treating the dhimmis so he asked the man whether the dhimmis were fine and the delegate assured Umar that they were. (Taareekh at- Tabari, Volume 2, p. 503)

Prophet Muhammad (peace be upon him) said:
Sunan Abu Dawud
Book 19, Number 3046:

Narrated A number of Companions of the Prophet:
Safwan reported from a number of Companions of the Apostle of Allah (peace_be_upon_him) on the authority of their fathers who were relatives of each other. The Apostle of Allah (peace_be_upon_him) said: Beware, if anyone wrongs a contracting man, or diminishes his right, or forces him to work beyond his capacity, or takes from him anything without his consent, I shall plead for him on the Day of Judgment. (Shaykh Albani declared this hadeeth to be Saheeh in Sunan Abu Dawud 2626)

Can non-Muslims freely practice their faith in an Islamic state?

Umar ibn Al Khattab ensured safety for the dhimmis of Jersualem and Al Lid's lives, money, churches and ensured that they aren't forced to leave their religion and that they were not harmed on account of it. (See Taareekh at- Tabari, Volume 4, p.449) Khalid ibn Al Waleed did the same for the people of Damascus once it was conquered. (See Fatoohil Baldan for Al Baladaari)

A moderate degree of tolerance is to allow an individual to believe in a faith of his choice. In this case, he is neither compelled to discard his religious obligations nor is he forced to act contrary to his faith. For instance, a Jew believes that working on Saturdays is prohibited in his faith. Forcing him to work on that day is therefore, not tolerance. Likewise a Christian, who goes to church on Sundays as part of his faith, should not be constrained from attending it. (It is stated in the Hanbali Ghayat Al-Muntaha and its commentary: "To compel a Jew to work on Saturday is prohibited. This order is valid in his case because he is not obliged to work on his Sabbath day, according to the Shari'ah. A hadith related by Imam Nasa'i and authenticated by At-Tirmidhi states: "And you Jews especially should not commit any offense on Saturdays"

However, one must note that if one's religion does come into a direct clash with Islam, then Islamic law will take precedence.

For instance, it is not permissible for Christians to go around preaching their faith in an Islamic country even though they believe that it is compulsory for them to do so. The reason is because this directly clashes with Islam that forbids such a thing. One may ask "Why don't you just let the Non-Muslims preach their faith and let the people freely accept or reject? It is their personal choice". Well then using the same logic we could then argue "Why don't you just let the drug dealers sell their drugs and let the people freely accept or reject? It is their personal choice".

In the eyes of Islam, the Non-Muslim who preaches his faith is worse than a drug dealer selling drugs. If the drug dealer happens to convince someone to buy his drugs then the most harm that could possibly be inflicted on the person is that his carnal body dies from an overdose.

However, if the Non-Muslim happens to convince someone to accept his false religion then the most harm that could possibly be inflicted on the person is that his soul dies from corruption and he could end up burning in hell for all eternity.

If we have a moral obligation to protect the Muslim citizens from drug dealers then we have more of a duty to protect them from the doubts and lies of Non-Muslims trying to preach their false religions. (Look at Deuteronomy 13:6-11 and see how the God of the Bible dealt with those that preached another faith)
Thus, this is the limit that Islam has imposed on religious freedom. It can't go as far as affecting other people from the Musilm faith. Just as America might not give Hindus the religious freedom to practice sati because it would result in the physical death of someone, Islam will not give the religious freedom to those to preach their false religions because it would result in the spiritual death of someone and that is far worse.

A Christian might argue "But to preach the Gospel of Christ is compulsory on me", yes but it is also compulsory on Muslims to ensure that he doesn't do so in an Islamic state. Why must we be the ones that compromise our faith and not the Christian? If Muslims are the ones in control (i.e. they have an Islamic state) then they would impose regulations that give Islam precedence over anything else.

Ibn Ishaq in his Sirah (biography of the Prophet) stated:
When the delegation of Najrani Christians came to the Prophet at Madinah, they entered his mosque in the afternoon to meet him. It was their prayer time, so they began to perform their prayer in the mosque. Some Muslims were about to prevent them from doing so, but the Prophet, upon whom be peace, said, 'Let them pray.' So they faced eastward and performed their prayer.

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