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Even failure to render jizyah was not met with forced conversion or death but rather with the application of more force until payment was made. Taxation, not compulsion, was the operative concern. Abū Yūsuf (d. 182/798) writes of dhimmīs who default on the jizyah: “They are to be imprisoned until they pay what is due from them, and they are not to be released from imprisonment until the jizyah has been full collected from them” (wa-yuḥbasūna ḥattā yuʾaddū mā ʿalayhim wa-lā yukhra jūna mina l-ḥabsi ḥattā yustawfīya minhumu l-jizyata) (Kitāb al-Kharāj, § 268, 209). This defensive reading finds support in reports consistently attributed to Ibn Isḥāq (d. ca. 150/767), Muḥammad’s well-known biographer, and can, in turn, be traced back to ʿUrwah b. al-Zubayr (d. ca. 94/712–13), an early scholar of Medina and nephew of the Prophet’s wife, ʿĀʾishah bt. Abī Bakr (d. ca. 58/678). In these early reports, fitnah is identified with a believer being “persecuted/coerced away from his religion” (yuftana muʾminun ʿan dīnihi) (Ibn Hishām, al-Sīrah al-nabawiyyah, 2:67; Guillaume, Life of Muhammad, 213).

Nicolai Sinai On The Eschatology Of The Qur'an (2/2)📚 According to Q 79:46, it will appear to the resurrected as if they had spent only a single night in their graves. Later passages speak of a period of ten days (Q 20:103), ‘only an hour’ (Q 10:45, 30:55), and ‘a short while’ (Q 17:52, 23:114). This is NOT the same as an imminent apocalypse. The Qur’an exhibits almost no concern with predicting the final chapters of history that would usher in the end of the world.