tion was put merely as one of theological inquiry, and not for any political reasons, he replied, "It is Dár-ul-Harb." One of his reasons for arriving at this conclusion was the well-known doctrine of Islám that a Muslim cannot be a Zimmí, or one who pays tribute to an infidel power. We believe that the fact that Muhammadans under Christian rule are m an anomalous position, is a source of trouble to many a conscientious Muslim. Many Muslims believe that Hijrat, or flight, is incumbent upon every child of the Faith who is under Káfir (infidel) rule; but, as our friend the Qází put it, "Where are they to go to?" The Muslim who abandons his country under such circumstances is called a Muhájir, or refugee.
When an infidel's country is conquered by a Muslim ruler, its inhabitants are offered three alternatives:—
(1.) The reception of Islám, in which case the conquered become enfranchised citizens of the Muslim state.
(2.) The payment of a poll-tax (Jizíyah), by which unbelievers in Islám obtain protection, and become Zimmís.
