Islam and non-Muslims

Book review continued:

WALLACE TOM Jr. (2015) Refuting Islam, The Christian Patriots Guide to Exposing the Evils of Islam, Bellingham, Fundamental Publishers.

Chapter 10: Islam Subjugates Non-believers

The author, Tom Wallace explains that Islam either demands the death of non-Muslims or their subjugation. (77). In context, this would be in a jurisdiction where there is significant Islamic rule or an attempt at such rule.


Indeed there is documented evidence to support this concept from Islamic scripture:

Quran 9: 29

SAHIH INTERNATIONAL

Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture - [fight] until they give the jizyah willingly while they are humbled.

It my reasoning, there will be cases where some non-Muslims will not give up in a fight, and if they are not victorious, may very well face death based on a significantly literal interpretation of Qur'an 9: 29.

Oxford Islamic Studies Online

2018

Jizyah Compensation. Poll tax levied on non-Muslims as a form of tribute and in exchange for an exemption from military service, based on Quran 9:29. Sometimes conceived as a graduated head tax in which the rich paid more than the poor and the penniless were exempt; other times, it was strictly applied. If a Muslim leader did not provide his subjects with adequate security, he was obliged to refund the tax; Salah al-Din ( Saladin ) returned the money to his Christian subjects when he was compelled to withdraw his army from Syria. There is no consensus about its applicability in the modern world.

The Oxford Dictionary of Islam
 
Britannica

Asma Afsaruddin 

The jizyah is described in the Qurʾān as a tax that is imposed on a certain erring faction from among the People of the Book (Ahl al-Kitāb; non-Muslim groups such as Christians and Jews recognized in the Qurʾān as possessing a divine scripture) who violate their own religious and ethical principles (9:29). Early exegetes understood the faction in this verse to be the hostile Byzantines, whose rumoured invasion of Muslim lands precipitated the military campaign of Tabūk in 630. During the Prophet Muhammad’s lifetime, the jizyah was not imposed on non-Muslim tribes consistently. For example, the Nubians of North Africa, despite being non-Muslim, were exempted; instead they entered into a trade agreement (baqt) with Muslims.

In the period following Muhammad’s death, the jizyah was levied on non-Muslim Arab tribes in lieu of military service. Performance of military service earned an exemption; for example, under the second caliph, ʿUmar ibn al-Khaṭṭāb, the Jarājimah tribe was exempted when it agreed to serve in the army. The non-Muslim poor, the elderly, women, serfs, religious functionaries, and the mentally ill generally did not pay any taxes. Early sources state that under the first caliphs poor Christians and Jews were instead awarded stipends from the state treasury, which was funded largely by monies derived from the zakat, the obligatory tax paid by Muslim men and women of financial means, and from the jizyah paid by non-Muslim men of means.

In return for payment of the jizyah, non-Muslim populations—specifically Jews and Christians—were granted protection of life and property and the right to practice their religion. Under this policy they were called dhimmīs (protected people). If Muslim authorities were militarily unable to defend the dhimmīs in the event of an attack by an external aggressor, the former were required to return the jizyah to the latter. ʿUmar thus famously returned the jizyah he had collected from an Arab Christian tribe when he was unable to protect them from a military attack by the Byzantines. The rate of taxation and methods of collection varied greatly from province to province and were influenced by local pre-Islamic customs.

It appears that Islamic subjugation of non-Muslims is a debated subject within scholarship and among critics of Islam. However, Qur'anic Islam promotes a worldview of state-Islam and even intellectually allowing that only the more radical forms of Islam rule may implement the execution of non-Muslims that refuse to convert;  I reason that in many cases of Islamic rule, freedom of thought and religion is significantly limited.