T̤ĪNATU ʾL-K͟HABĀL (طــيــنــة الخبال‎). Lit. “The clay of putrid matter.” The sweat of the people of hell. An expression used in the Traditions. (Mishkāt, book xv. ch. vii. pt. 1.)

AT-TIRMIẔĪ (الترمذى‎). The Jāmiʿu ʾt-Tirmiẕī, or the “Collection of Tirmiẕī.” One of the six correct books of Sunnī traditions collected by Abū ʿĪsā Muḥammad ibn ʿĪsā ibn Saurah at-Tirmiẕī, who was born at Tirmiẕ on the banks of the Jaihun, A.H. 209. Died A.H. 279. [[TRADITIONS].]

TITHE. [[TAXATION].]

TOBACCO. Arabic duk͟hān (دخان‎) (smoke). In some parts of Syria tabag͟h (تبغ‎) and tutun (تتن‎); in India and Central Asia, tamāku, corruption of the Persian tambākū (تنباكو‎). Tobacco was introduced into Turkey, Arabia, and other parts of Asia soon after the beginning of the seventeenth century of the Christian era, and very soon after it had begun to be regularly imported from America into western Europe. Its lawfulness to the Muslim is warmly disputed. The Wahhābīs have always maintained its unlawfulness, and even other Muslims hardly contend for its lawfulness, but it has become generally used in Muslim countries. In India, smoking is allowed in mosques; but in Afg͟hānistān and Central Asia, it is generally forbidden. The celebrated Muslim leader, the Ak͟hūnd of Swat, although an opponent of the Wahhābīs, condemned the use of tobacco on account of its exhilarating effects.

TOLERATION, RELIGIOUS. Muḥammadan writers are unanimous in asserting that no religious toleration was extended to the idolaters of Arabia in the time of the Prophet. The only choice given them was death or the reception of Islām. But they are not agreed as to how far idolatry should be tolerated amongst peoples not of Arabia. Still, as a matter of fact, Hindūs professing idolatry are tolerated in all Muslim countries. Jews, Christians, and Majūsīs are tolerated upon the payment of a capitation tax [[JIZYAH], [TREATY]]. Persons paying this tax are called Ẕimmīs, and enjoy a certain toleration. (Fatāwā-i-ʿAlamgīrī, vol. i. p. 807.) [[ZIMMI].]

According to the Ḥanafīs, the following restrictions are ordained regarding those who do not profess Islām, but enjoy protection on payment of the tax:—

It behoves the Imām to make a distinction between Muslims and Ẕimmīs, in point both of dress and of equipage. It is, therefore, not allowable for Ẕimmīs to ride upon horses, or to use armour, or to use the same saddles and wear the same garments or head-dresses as Muslims, and it is written in the Jāmiʿu ʾṣ-Ṣag͟hīr, that Ẕimmīs must be directed to wear the kistīj openly on the outside of their clothes (the kistīj is a woollen cord or belt which Ẕimmīs wear round their waists on the outside of their garments); and also that they must be directed, if they ride upon any animal, to provide themselves a saddle like the panniers of an ass.

The reason for this distinction in point of clothing and so forth, and the direction to wear the kistīj openly, is that Muslims are to be held in honour (whence it is they are not saluted first, it being the duty of the highest in rank to salute first [[SALUTATION]]), and if there were no outward signs to distinguish Muslims from Ẕimmīs, these might be treated with the same respect, which is not allowed. It is to be observed that the insignia incumbent upon them to wear is a woollen rope or cord tied round the waist, and not a silken belt.

It is requisite that the wives of Ẕimmīs be kept separate from the wives of Muslims, both in the public roads, and also in the baths; and it is also requisite that a mark be set upon their dwellings, in order that beggars who come to their doors may not pray for them. The learned have also remarked that it is fit that Ẕimmīs be not permitted to ride at all, except in cases of absolute necessity, and if a Ẕimmī be thus, of necessity, allowed to ride, he must alight wherever he sees any Muslims assembled; and, as mentioned before, if there be a necessity for him to use a saddle, it must be made in the manner of the panniers of an ass. Ẕimmīs of the higher orders must also be prohibited from wearing rich garments.

The construction of churches or synagogues in the Muslim territory is unlawful, this being forbidden in the Traditions; but if places of worship originally belonging to Jews or Christians be destroyed, or fall to decay, they are at liberty to repair them, because buildings cannot endure for ever, and as the Imām has left these people to the exercise of their own religion, it is a necessary inference that he has engaged not to prevent them from rebuilding or repairing their churches and synagogues. If, however, they attempt to remove these, and to build them in a place different from their former situation, the Imām must prevent them, since this is an actual construction; and the places which they use as hermitages are held in the same light as their churches, wherefore the construction of those also is unlawful.