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Amān (Arabic:امان,lit. 'safety, protection,safe conduct') is theIslamic law concept of guaranteeing the security of a person (who is then calledmustaʾmin) or a group of people for a limited time.[1] It can represent the assurance of security or clemency granted to enemies who seek protection, and can take the form of a document ofsafe-conduct for anon-Muslimmusta'min orharbi (enemy alien).[1][2]
The concept has pre-Islamic origins, being traced to the practice ofjiwār among theArab tribes, which extended a tribe's protection over an—often outlawed—member of a different tribe.[1]Muhammad extended tribal solidarity and protection to cover the entirety of theMuslim community, so the promise of safety could be extended by Muslims to non-Muslims, and formed the basis of the covenants of security (ʿahd) issued to cities or peoples who submitted to the nascent Muslimcaliphate, and which rendered these groups protected (dhimmī) under Islamic law.[1]
In later times, theamān became specifically restricted to the concept of safe-passage for a limited time (up to onelunar year) issued to enemies during their stay inIslamic territory, and had the right, within that period of time, to depart, unmolested by the Muslims, to a 'place of safety'.[1] In the eyes of Islamic civil law, a passingmustaʾmin was considered the same as thedhimmīs living under Islamic rule for the duration of his presence in Islamic lands, but differing traditions exist on whether this applied to criminal law as well.[1] Foreign envoys enjoyed automaticamān status, but not merchants or shipwrecked people.[1] As a result, the issuance ofamān was a fundamental means of facilitating trade and diplomacy between Muslim and non-Muslim states during the early Middle Ages.[3] From the late 12th century on, bilateral treaties between Muslim and Christian states that stipulated the rights and obligations of merchants and pilgrims began to replace theamān.[3]
Amān could also be issued to Muslims, such as defeated rebels. This was a widespread practice during the early Islamic period even though, asJoseph Schacht observes, "they are, strictly speaking, superfluous or even incompatible with religious law".[3]