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tion. In some areas they were warmly welcomed by the na-<br />

tives, who had long been oppressed and subjugated by the<br />

foreign powers of Rome and Persia. In some other areas they<br />

were first to offer <strong>Islam</strong> to those who were prepared to ac-<br />

cept it, and there were many. Those who did not embrace Is-<br />

lam were asked to pay tributes equivalent to the <strong>Islam</strong>ic tax<br />

(Zakah). The reasons for demand<strong>in</strong>g this k<strong>in</strong>d of tax were:<br />

(i) That they wanted to be sure that taxpayer knew what<br />

he was do<strong>in</strong>g, and that <strong>Islam</strong> was presented to him but he re-<br />

jected it v/ith his own free will and choice;<br />

(ii) That they undertook to protect the taxpayer and guar-<br />

antee his security and freedom <strong>in</strong> a way equal to that of the<br />

Muslim himself, because any danger to him was a danger to<br />

his Muslim compatriot- and, to defend the Muslim, they had<br />

to defend the non-Muslim and <strong>in</strong>sure his security:<br />

(iii) That the new state of affairs demanded the support<br />

and co-operation of all sectors, Muslims and non-Muslims<br />

alike: the former by Zakah, the latter by tributes, which were<br />

all spent <strong>in</strong> the public <strong>in</strong>terest; and<br />

(iv) That they wanted to be certa<strong>in</strong> that he was not hos-<br />

tile to them and their new brethren, or <strong>in</strong>cl<strong>in</strong>ed to make trou-<br />

bles for his Muslim compatriots.<br />

Those who rejected <strong>Islam</strong> and refused to pay tributes <strong>in</strong><br />

collaboration with other sectors to support their state made it<br />

hard for themselves. They resorted to a hostile course from<br />

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