relationship with non-muslims

8/8/2019 Relationship With Non-Muslims

http://slidepdf.com/reader/full/relationship-with-non-muslims 1/94

llah commands to justice and

indness. God does not forbid you to

e kind and just with them. God loves

he just. Let not hatred sway yourom justice. Be just. Justice is neares

o consciousness of God. Allah

ommands to justice and kindness.God does not forbid you to be kind

nd just with them. God loves the just.

Let not hatred sway you from justice.

Be just. Justice is nearest to

onsciousness of God. Allah

ommands to justice and kindness.

God does not forbid you to be kindnd just with them. God loves the just.

Let not hatred sway you from justice.

Be just. Justice is nearest to

onsciousness of God. Allah

ommands to justice and kindness.

RELATIONS

WITHNON-MUSLIMS

An introductory examination of theIslamic textual evidence for peaceful

inter-faith relations

Da‟wah Institute of Nigeria Islamic Education Trust



2

RELATIONS WITHNON-MUSLIMS

An introductory examination of the Islamic textual evidence for peaceful inter-faith relations

Da‟wah Institute of Nigeria Islamic Education Trust



3

©Islamic Education Trust, 1429/2008ISBN 978-2159-52-2

All rights reserved: No part of this book may be reproduced in any manner except with written permission from the publisher.

Da‟wah Institute of Nigeria Islamic Education Trust Headquarters

PMB 229, Ilmi Avenue, Minna, Niger State, Nigeria.Phone: +234-803-600-5535

Email: [email protected] Website: www.ietonline.org

mailto:[email protected]



http://www.ietonline.org/





4

Other Books in the Train-the-Trainers Course inIslam and Dialogue 101 Series:

1. Authenticity of the Qur‟an

2.

Understanding Misconceptions About Islam3. Appreciating Diversity in Muslim Scholarship4. What is “Islamic” Culture? 5. Should Muslim Women Speak?6. Muslim Women in the Public Space7. The Hijab Q & A8. Is Polygamy Fair to Women?9. Jihad and the Spread of Islam

10. Sharing Islam through Dialogue



5

CONTENTS

Foreword .................................................................................................. 7

Acknowledgements ................................................................................ 9

Notes on Terminology and Transliteration ......................................12

Preface… ...............................................................................................14

“Doesn‟t the Qur‟an oppose friendliness to non-Muslims?.. .........16

1) Friendliness to all people as the rule ...........................................22

2) Interfaith marriages and the quality of relationships ................24

3) Terms denoting close and friendly relations in the Qur‟an .....26

4) Commonly misinterpreted verses of the Qur‟an: ......................27

5) Verses prescribing kindness not „abrogated‟ ..............................38

6) Trusting non-Muslims ...................................................................39

7) Non-Muslims in the Mosque of the Prophet ( ) .....................43

8) Good and bad members of all faith groups ...............................45

9) Concerns in selecting and initating friendships .........................46

10) Visiting and hosting non-Muslims ...............................................49

11) Exchanging gifts with non-Muslims ...........................................51

12) Charity (sadaqah) to non-Muslims ..............................................52

13) Zakat al-Fitr to non-Muslims ........................................................55



7

FOREWORD TO THE SERIES

Islam is considered by many observers to be the fastestgrowing religion in the world, yet it is the most misunderstood of the world‟s major faiths. Some misconceptions about Islam stemfrom calculated propaganda against Islam, but a good amount of itis attributable to the ignorance of many Muslims whose limitedknowledge and practice of Islam perpetuates thesemisconceptions.

Due to the deficiencies of the common, restricted way of teaching Islam to children, many Muslims grow up believing thatIslam requires only blind faith and invites no intellectualchallenges. Often such Muslims manage with minimal knowledgeof their faith until they interact with larger circles of people, inhigher institutions or the work place, where they are confronted with many misconceptions about Islam, and face questions they

cannot answer.It is in response to the need for empowering Muslims to know their religion, and to share its beautiful message with the rest of humanity, that this work was begun.

This effort is part of a wider project of intellectualempowerment of the global Muslim world. Among the programsdesigned by the Islamic Education Trust over the past decade anda half is the Train the Trainers Course (TTC) in Islam and

Dialogue. As its name indicates, the course is designed to trainda‟ wah volunteers in clarifying misconceptions about Islam,handling differences of opinion among Muslim scholars, andextending personal leadership training to others. The contents of this series of books evolved from teaching manuals from the TTC.It is hoped that this publication will serve as intellectual resourcematerial for Muslims of different backgrounds.



8

Justice Sheikh Ahmed Lemu, OFR National President

Islamic Education TrustNovember 2008/Dhul-Qa‟dah, 1429 AH



9

ACKNOWLEDGMENTS

All praise and gratitude is due to Allah Who has made this work possible. And may the peace and blessings of Allah be in Hislast messenger, Prophet Muhammad.

The Prophet ( ) said: “Whoever does not show gratitude topeople does not show gratitude to Allah”. It is therefore with greatpleasure that the Da‟ wah Institute of Nigeria (DIN) takes this

opportunity to express its sincere gratitude to all the brothers andsisters from all over the world, who have in various wayscontributed to the development of the Train the Trainers Coursein Islam and Dialogue (TTC) and its study material of which thisbook is a part.

The material has evolved into its present form over a long period before and after the TTC became an organized course in1994.

The contributions to the course and its material have come inmany ways, through numerous channels, both formally andinformally, and from all over the world. They have come fromcontributors of various backgrounds, age-groups, organizations,and specializations.

It has unfortunately become practically impossible to cite all who deserve mention - but Allah has counted them all, and wecontinue to pray Allah to bless them with the best in this life and

the next. We will however mention at least the countries where themajor contributors have come from, and may Allah forgive us forany omissions.

Contributions to the development of the course have comefrom Australia, Bahrain, Burundi, Cameroun, Egypt, the Gambia,Ghana, Jordan, Kenya, Liberia, Malaysia, New Zealand, Niger, thePhilippines, Qatar, Saudi Arabia, Sierra Leone, South Africa, SriLanka, Sudan, U.K., U.S.A., and most importantly, Nigeria.



10

In Nigeria, we would like to acknowledge the following organizations for their key support in the development of the TTC

material. They include the Da‟ wah Coordination Council of Nigeria (DCCN), the Federation of Muslim Women‟s Associationsin Nigeria (FOMWAN), the Movement for Islamic Culture and Awareness (MICA), the Muslim Students Society of Nigeria(MSSN), the Muslim Corpers Association of Nigeria (MCAN), andthe Nasirul Fatih Society of Nigeria (NASFAT). Others includenumerous University departments, Colleges of Education, Collegesof Arts and Islamic Legal Studies, etc.

We wish to acknowledge those who, to the best of ourknowledge, had the greatest input to the TTC 101 Series. The chief editor of the material was Asiya Rodrigo, who also located most of the references and citations in this work. Others who greatly assisted in important capacities such as structure, content, clarity,style and preparation of the materials for printing include JusticeSheikh Ahmed Lemu, B. Aisha Lemu, Abdullahi Orire, Isa Friday

Okonkwo, Muhammad Dukuly, Salatu Sule, Bashir Mundi,Nuruddeen Lemu, and Aliyu Badeggi.Finally, and on behalf of all the research team and staff of the

Da‟ wah Institute of Nigeria (DIN), I would like to pray for the Trustees and minds behind the Islamic Education Trust (IET), andthe DIN in particular, Justice Sheikh Ahmed Lemu and B. AishaLemu, whose wisdom, support, encouragement and leadershiphave helped bring the DIN to where it is today alhamdulillah and

jazākum Allahu khair. As only the Qur‟an is perfect, this material will by Allah‟s leavecontinue to evolve through revisions and improvements withbetter contributions from people like you, the reader, inshā Allah.

May the reward for whatever benefit comes from this materialgo to those who have in any way contributed to it. The Da'wahInstitute of Nigeria (DIN) takes full responsibility for any



12

NOTES ON TERMINOLOGY AND

TRANSLITERATION

Use of “”

It is a time-honored and cherished tradition among Muslimsthat whenever the name of any of the numerous Prophets of Godis mentioned, peace and blessings of God are invoked upon him.

In line with this tradition and the injunction in Qur‟an 33:56, wherever the title “the Prophet,” “Messenger of Allah,” “Apostleof Allah,” or the Prophet's name, “Muhammad,” appears in thistext, the blessing in Arabic ( ) appears next to it. It means “may the peace and blessings of Allah be upon him.” Contemporary writings on Islam by Muslims use many variations andabbreviations of this benediction in Arabic or English or otherlanguages such as “S.A.W.”, “s.a.s.”, “s”, “p”, “pbuh” and others.

In deciding which customary symbol to use, it is worth mentioning that in manuscripts belonging to the first two centuries of Islam‟sintellectual heritage the writers did not rigidly adhere to the customof writing a benediction after the Prophet‟s name1, and hence,there is no „best‟ way of representing it.

References to ahadith2 and commentaries drawn fromcomputer software

Efforts have been made to ensure that all ahadith (narrationsor reported actions of Prophet Muhammad ) in this material aredrawn from reliable and well-respected collections. Reservations

1 Jeffrey Lang, Struggling to Surrender: Some Impressions of an American

Convert to Islam (Beltsville, USA: Amana Publications, 1994), p. ix.2 Plural of hadith the narrations or reported actions of the Prophet

Muhammad, peace and blessings be upon him.



13

expressed by respected authorities about the authenticity of any hadith have been indicated in footnotes, even as its presence in

this text indicates that it is considered authentic by other scholarsof repute. An abundance of Islamic classical texts and some of their translations now exist on CD-ROMs.3 The present materialhas made use of some of these CD-ROMs for obtaining ahadith and their commentaries ( tafasir ). The most commonly utilizedCD-ROM database of hadith in English has been the Alim

Version 6.0 software. Hence, references to hadith collections thatend with the phrase “in Alim 6.0” throughout this material refer

to those obtained from the Alim Version 6.0 database (ISLSoftware Corporation, 1986-2000). References to collections of hadith commentaries which have been drawn from other CD-ROMs have been noted in footnotes throughout the text.

Transliteration of Arabic words

Modern Islamic literature in English utilizes a number of

transliteration systems for Arabic words. With a few exceptions,this material has followed the system used by the majority, thedetails of which may be found in the International Journal of Middle East Studies .4 However, for our ease and simplicity, wehave omitted the diacritical dots and dashes which facilitate exactpronunciations. It is expected that this should not render the words unreadable.

3 Database software for viewing information on computers.4

With a few exceptions.



14

PREFACE

Islam is considered by many observers to be the fastestgrowing religion, yet it is the most misunderstood of the world‟smajor faiths. Misconceptions about Islam stem from calculatedpropaganda against Islam, but a good amount of it is attributableto the ignorance of many Muslims whose limited knowledge andpractice of Islam perpetuates these misconceptions. Many Muslims

grow up believing that Islam requires only blind faith and invitesno intellectual challenges. Often such people are able to minimally manage their faith until they interact with larger circles of people inplaces, such as schools or workplaces, and are confronted withmany misconceptions about Islam.

It is in response to the need for empowering Muslims to,not only preserve their religion, but to share its beautiful message

with the rest of humanity that this work was begun.

Muslims live in a world where interactions between peopleof all faiths and nationalities are increasingly common, whetherthrough travel, television, radio, telephone or the internet. Tradeand services now transcend national boundaries while societies arebecoming increasingly multicultural and multi-religious. In thiscontext, peaceful and amicable relations between Muslims andother religious groups are essential not just for the advancement of Muslim societies, but for facilitating better communication andreception of the Islamic message. This da„wah -conduciverelationship should not compromise Islamic values and thesecurity of Muslims‟ lives.



15

Yet many non-Muslims and even Muslims are of theopinion that Islam is inherently against any form of friendliness

with those who do not ascribe to the faith. In fact, many assumethat Islam prescribes the normative relationship between Muslimsand non-Muslims to be one of war and intolerance. This positionis commonly pushed by antagonists of Islam for the dual purposeof undermining a Muslim‟s pride in his faith and a non-Muslim‟sconfidence in having any interactions with Muslims. It isincumbent upon Muslims in today‟s world to understand the truepositive and realistic attitude of Islam to interfaith relations inorder to feel uplifted and strengthened against those who may attempt to undermine their faith. Hence, the question discussed inthis book is phrased as a non-Muslim might ask it.



16

RELATIONS WITH NON-MUSLIMS5

Question: “Even though some Muslims appear to be friendly with non-Muslims, does the Qur‟an not teach againstfriendliness with non-Muslims (as in Qur‟an 5:51,57; 3:28)?”

The Qur‟an and Hadith

make the position of Islamon the relationships betweenMuslims and non-Muslimsabundantly clear. Thisposition is summarized inQur‟an 60:8-9 which says, “As for such (of the unbelievers) as do not fight against you on account of (your) faith, and neither drive you forth from your homelands, God does not forbid you to show them kindness and to behave

towards them with full equity: for verily, God loves those who act equitably.God only forbids you to turn in friendship towards such as fight against you because of (your) faith, and drive you forth from your homelands, or aid (others) in driving you forth: and as for those (from among you) who turn toward them in friendship, it is they,they who are truly wrongdoers!”

5 This topic treats relations with the usual majority of peaceful, friendly,or non-hostile non-Muslims. The relations with hostile or aggressivenon-Muslims is treated under the topic “Jihad and the Spread of Islam”in the relevant sections of the Train-the-Trainers Course in Islam and Dialogue of the Da‟wah Institute of Nigeria. See the book by the same title, or

visit www.ietonline.org for more information on this.

“It may be that Allah will grant love (and friendship) between you and those whom you (now) hold as enemies: for Allah has power (over all things); and Allah is Oft-Forgiving Most Merciful.”

Qur‟an 60:7

“…whoever pardons (his foe) and makes peace, his reward rests with God…”

Qur‟an 42:40- 43







17

“The expression „God does not forbid you ‟ implies in this context a

positive exhortation.”6 In other words, Muslims are enjoined torelate with non-Muslims amicably, with kindness and with justice,unless they are hostile, persecuteor drive Muslims out of theirhomes. It further reaffirms thatMuslims should not even engagethem in argument “except in a most kindly manner ” (Q.29:46). Ibn al- Jawzi says, “This verse permitsassociation with those who havenot declared war against the Muslims and allows kindness towardsthem, even though they may not be allies.”7

In his Tafsir (commentary) on Q.60:8, Imam Al-Qurtubi said:

6 Zamakhshari, cited in Muhammad Asad, The M essage of the Qur‟an (Gibraltar: Dar al-Andalus, 1980), footnote to Q.60:8-97 Zad al-Masir , vol.8, p.39; cited in Taha Jabir al-Alwani, Towards a Fiqh for

Minorities: Some Basic Reflections (London: International Institute of Islamic Thought, 2003), p.26

Tabari explains that, “The

most credible view is thatthe verse refers to people of all kinds of creeds andreligions who should beshown kindness and treatedequitably. Allah referred toall those who do not fightthe Muslims or drive them

out from their homes, without exception orqualification.”

“This verse (Qur‟an 60:8)permits association withthose who have not



18

The majority of commentatorshave agreed that this verse has notbeen abrogated. They cited thestory reported by Al-Bukhari andMuslim of Asmā‟ bint Abubakr

when she asked the Prophet ( ) if she could receive and be kind toher non-Muslim mother who visited her in Madinah and theProphet ( ) said „Yes‟. It was said that this verse was revealed in

this specific incident. Al-Mawardi and Abu Dawood reportedthat Amir ibn Abdullah ibn Al-Zubair narrated that his fathertold him that, before accepting Islam, Abubakr divorced his

wife Qatila, the mother of Asmā‟. When the truce was heldbetween the Prophet and the pagans of the Quraish, the mother

visited her daughter in Madinah and brought her a pair of earrings and other gifts. Asmā‟ was reluctant to accept the giftsbefore asking the Prophet. In answer to her question, Allah

revealed this verse [i.e. Q.60:8].8

Tabari further explains that, “The most credible view is that

the verse refers to people of all kinds of creeds and religions whoshould be shown kindness and treated equitably. Allah referred toall those who do not fight the Muslims or drive them out fromtheir homes, without exception or qualification.”9

8 Al-Qurtubi, quoted by Shaykh Abdul Fattah Abu Ghudda, Islamic Manners. Trans. by Muhammad Zahid Abu Ghudda. Edited by S.M.Hassan Al-Banna (Awakening Publications, 2001), pp.76-77; See Sahih al- Bukhari , vol.3, no.789 for the hadith.9 Cited in Taha Jabir al-Alwani, Towards a Fiqh for Minorities: Some Basic Reflections (London: International Institute of Islamic Thought, 2003),p.26

declared war against theMuslims, and it allows

kindness towards them,even though they may notbe allies.”

- Ibn al-Jawzi



19

When it comes to social relationships, which fall under thecategory of mu„āmalāt (social transactions), the principle of

jurisprudence stands that everything is permissible except wherethere is an explicit and decisive verse from the Qur‟an or Sunnah

stipulating otherwise.10 The normative stance of Islam is thatMuslims are enjoined to relate with all people with birr (righteousness; goodness) and taqwa (piety; God-consciousness).11

Friendliness, then, with non-hostile non-Muslims is permittedin Islam. An examination of Islamic sources addressing the

general treatment of non-Muslims results in the following observations, which readers may variously consider as eitherobvious, novel, or debatable.

10 This is the first principle of Usul al-Fiqh which in Arabic is called “ Al- „asl fil ashyā„i al -ibaahah ” (“the legal premise of everything ispermissibility”). See Yusuf al-Qaradawi‟s discussion of this principle inThe Lawful and the Prohibited in Islam (London: Al-Birr Foundation, 2003),pp.3-7, and Mohammad Hashim Kamali, Qawa‟id al -Fiqh: The Legal

Maxims of Islamic Law, (The Association of Muslim Lawyers, UK, 1998), p.2. For more information on this and other principles of Usul al-Fiqh ,see Tariq Ramadan‟s “Some General Rulings of Usul al-Fiqh” in To Be a European Muslim (Leicester, UK: The Islamic Foundation, 1999); MichaelMumisa‟s Islamic Law: Theory and Interpretation (Belstville, USA: Amana

Publications, 2002); Mohammad Hashim Kamali‟s excellent work,Principles of Islamic Jurisprudence (Kuala Lumpur, Malaysia: IlmiahPublishers, 1999 edition); and Wael B. Hallaq‟s A History of Islamic Legal Theories: An Introduction to Sunni Usul al-Fiqh (Cambridge: CambridgeUniversity Press, 1997).11 See, for example, “…and do good (unto others) as Allah has donegood unto you; and seek not to spread corruption on earth: for, verily,

Allah does not love the spreaders of corruption” (Q.28:77); Q.2:44, 177;3:92; 3:104; 5:2; 33:35; and 58:9.



20

1) Friendliness to people of other faiths is permitted in Islam, while in some cases more intimate relationships may be

extended to Christians and Jews, who are described in theQur‟an as “ Ahl al-Kitab ” (“People of the Book” in

English).12 2) The permissibility of marriage between Muslim men and

Alh al-Kitab women is proof that Islam favors harmoniousrelationships between Muslims and non-Muslims.

3) The Qur‟an uses a number of terms denoting friendly relations with reference to Muslims as well as non-Muslims.

4) Certain verses of the Qur‟an have been misinterpreted tosuggest that Muslims may not befriend any non-Muslimunder any circumstance.

5) Many esteemed classical commentators of the Qur‟an statethat verses prescribing kindness to non-aggressive non-Muslims are not abrogated by subsequently revealed

verses.6) The Prophet ( ) trusted certain non-Muslims with his lifeand the lives of other Muslims. The type of individuals thatare trustworthy may thus be derived from the Qur‟an andSunnah.

7) The Prophet‟s openness to friendly relations with non-Muslims was such that he freely allowed them into hismosque to resolve upon mutual pacts and alliances as late

as 10A.H. If all non-Muslims are enemies by default andnot to be befriended, he would not have done so.

8) Islamic sources make it clear that there are good and badmembers of all faith groups.

12 Examples of the Qur‟an‟s use of the expression “ Ahl al-Kitab ” include2:105, 2:109, 2:144-146, 2:159, 2:213, 29:46-47, 3:100, 3:110, 3:113,4:123, 4:131, 5:77, etc.



21

9) Muslims are to take care in selecting and initiating positivefriendships and influences.

10) Muslims are allowed to visit non-Muslim associates andneighbors, accept invitations from non-Muslims, and hostnon-Muslims in their homes.

11) Cementing positive relationships through exchanging gifts with non-Muslims is also permitted in Islam.

12) Kindness and friendly gestures such as giving charity ( sadaqah ) to all people, including non-Muslims, isencouraged in Islam.

13) Charity to non-Muslims may take the form of Zakat al-Fitr ,given by Muslims as a spiritual complement to their fast of Ramadan.

14) Some scholars also permit giving Zakat to non-Muslimsunder at least one category of beneficiaries listed by Q.9:60.

15) Islamic law specifies that non-Muslim citizens of an

Islamic territory must be protected.16) Muslim minorities in non-Muslim territories are obliged tohonor their terms of residence and cultivate a local Muslimidentity in keeping with the way of a society and positiveIslamic contribution.

17) Muslims are also expected to be dutiful to their non-Muslim parents and kin.

18) Islam views every human life as sacred and containing a

spirit from God (Allah) in it. Therefore, respect and goodtreatment to others, irrespective of faith, is encouraged asthe norm.

The preceding points are discussed in further detail throughout theremainder of this book.



22

1) Friendliness to all faiths, and more intimate relationships with the “People of the Book”13

The kindness14 and fair, peaceful relationship spoken of inQur‟an 60:8-9 (cited on page13 ) applies to all peace-loving non-Muslims, whether they areof monotheistic, polytheistic,or non-religious persuasions.

Regarding the general

treatment of non-monotheists,such as the Zoroastrians ( Majus ), the Prophet ( ) is reported tohave said, "Treat them as you treat the People of the Book” .15 The

13 Or “ People of Earlier Revelation”. For reasons why some scholars prefer

this translation of the term “ Ahl al-Kitab”, see Muhammad Asad, The

Message of The Qur‟an (Gibraltar: Dar al-Andalus), p.vi.14

The Qur‟anic term birr , translated here as “kindness”, encompasses all

forms of sincere goodness, equity, charity, integrity, compassion, love,

devotion, and righteousness. See Q:2:177, and Hammudah Abdalati, Islam in

Focus (Riyadh: WAMY 1994), p.2515

Reported by Malik and al-Shafi‟i, cited in Yusuf al-Qaradawi‟s The

Lawful and the Prohibited in Islam, Chapter 2, Section: “The Meat of

Zoroastrians and Others Like Them” (London: Al-Birr Foundation, 2003),

p.49. Also see Abu Yusuf, Kitab al-Kharaj, pp.130-131; cited in Sa‟id

Ramadan, Islamic Law: Its Scope and Equity (London: Macmillan, 1961),

p.108. What usually comes at the end of reports of this hadith (i.e.: “(But) Donot marry their women nor eat their meat ”) is not considered authentic by the

compilers of ahadith. (Sheikh Yusuf al-Qaradawi‟s The Lawful and the

Prohibited in Islam, Chapter 2, section: “The Meat of Zoroastrians and

Others Like Them” p.332, n.41).

This does not detract from the prohibition of eating the meat slaughtered by

polytheists (Q.2:173, 5:3, 6:121) and the prohibition of marriage to their

women, mentioned in the Qur‟an (60:10; 2:221; 5:5), is still applicable: “ Do

not marry mushrik women until they become believers; a believing slave

woman is better than a free mushrik woman even though she pleases you.

“I have not been sent as the invoker of curses; I have only been sent as a mercy.”

- Prophet Muhammad,transmitted in Sahih Muslim



23

majority of scholars state that Zoroastrians are polytheists16 andthus that this precedent - "Treat them as you treat the People of the

Book” - also applies to people of other creeds besides the People of the Book.17 Hence, the statement of the Prophet ( ) is interpretedto mean that non-Jews and non-Christians may be treated with therights, kindness and friendliness accorded to Jews and Christians(“People of the Book”).18

Though, for moral, ethical and spiritual reasons, marriage topolytheists and eating of their slaughtered meat is not permissible

to Muslims19, kindness and justice are to be given to all non-Muslims. Disgracing or reviling others‟ beliefs is forbidden inIslam, as Allah says in the Qur‟an, “Do not revile those whom others invoke instead of God, lest they in retaliation revile Allah out of ignorance ”

Likewise, do not marry (your girls to) mushrik men until they become

believers; a believing slave man is better than a free mushrik man even

though he pleases you…” (Q.2:221).For further reading on the views of scholars on who the “ Ahl-al-Kitab” areand whether they still exist today, see the relevant sections of the Train the

Trainers Course in Islam and Dialogue material (produced by the Da„wah

Institute of Nigeria). Also see Sheikh Khalid Abdul-Qadir, Fiqh al-Aqalliyat

al-Muslimah (Lebanon: Darul-Iman, 1998) p.26-27; Zaidan, Al Mufassal fi

Ahkam al Mar‟ah, (Mu‟assasat al Risalah, Beirut, 1993)Vol. 6, p.307: Rashid

Rida, Tafsir al Manar , Vol. 6, p.190; Ibn al-Qayyim al-Jawziyyah, Ahkam

Ahl al-Dhimmah in CD Rom "Maktabah Ibn Taymiyyah, Ibn al-Qayyim and

Ibn Jawzy, www.el-ariss.com 2002; Qurtubi, Al-Jami' Ahkam al-Qur'an,(Dar al-Kutub Beirut 2001) Vol. 6, p.11.16

Yusuf al-Qaradawi, The Lawful and the Prohibited in Islam (London: Al-

Birr Foundation, 2003), p.4917

Sa‟id Ramadan, Islamic Law: Its Scope and Equity (London: Macmillan,

1961), p.10818

See footnote 8 for examples of the Qur‟an‟s use of the expression “ Ahl al-

Kitab” (“People of the Book”) in reference to Jews and Christians. 19

See Q.60:10 and 2:221 – quoted in footnote 9 above

http://www.el-ariss.com/





24

(Q.6:108). The Prophet ( ) exemplified this in his response whenit was said to him, “Pray to Allah against the polytheists and curse

them!” The Messenger ( ) replied, “I have not been sent as the invoker of curses; I have only been sent as a mercy.”20 In another hadith, he isalso reported to have said, “I have been sent to join ties of relationship”21;and when Aisha wanted to retort to some Jews who had insultedthe Prophet ( ), he said to her, “O Aisha, be gentle and beware of being

harsh and of saying evil things.”22

This considerate relationship is extended to the permission for

Muslim men to marry upright or chaste Christian or Jewish women (“People of the Book”)23. Muslims are also allowed to eatmeat slaughtered by Jews or Christians.24

2) Sanction for interfaithmarriage as proof of Islam‟s promotion of harmonious interfaithrelationships

The fact that Islam wouldtolerate a Muslim man initiating and having a relationship as

20

Sahih Muslim, no.1192 in Alim 6.0 21 Sahih Muslim, no.410 in Alim 6.0

22 Sahih al-Bukhari, vol.8, no.410 in Alim 6.0

23See Q.5:5. Marriage to any non-Muslim man is, however, prohibited for a

Muslim woman. The wisdom of this prohibition is discussed further in the

topic “Why can‟t a Muslim woman marry a non-Muslim man?” found in the

relevant sections of Train the Trainers Course in Islam and Dialogue by the

Da„wah Institute of Nigeria.24

See Q.5:5

Islam would tolerate a Muslimman initiating and having arelationship as close and

intimate as that of marriage with a Christian or Jewish wife, in spite of the differencein faith.



25

close and intimate as that of marriage with a Christian or Jewish woman, in spite of the difference in faith, points to the extent of

expression of love and kindness that a Muslim is allowed to offersome non-Muslims.25 It is also proof that Islam does allow genuine friendship with non-Muslims, for marriage is arelationship that the Qur‟an characterizes as one of “tranquility ”and “mutual love and mercy ” (Q.30:21) – qualities that alsocharacterize the closest of friends.26 As with all relationships, andirrespective of the person‟s faith, such a marriage should not beallowed to undermine Islamic ideals.

25

This level of respect and, indeed, love is not morally permissible to initiatein some other religions. (See legal studies on Christianity and Judaism, for

example, where any form of interfaith marriage is prohibited, whether male

or female. This prohibition is derived by Christian and Jewish scholars in

view of II Corinthians 6:14-15, I Corinthians 7:39, Exodus 34:12-16,

Deuteronomy 7:1-4, Ezra 10:2-3, Nehemiah 13:25-27, etc. in the Bible. In

Christianity, however, an already existing interfaith marriage is tolerated if

one of the partners accepts Christianity and the other does not (I Corinthians

7:12-14)). Contemporary canons of Catholicism and guidelines for pastoral

practice in Protestant churches, however, accommodate the fact that interfaithmarriages are legitimate in common law. See:

http://www.religioustolerance.org/ifm_bibl.htm, 2005, for more information

about Biblical teachings on inter-faith marriages.26

For more on the subject of relations with People of the Book, refer to

topics in the relevant sections of the Train the Trainers Course (TTC) in

Islam and Dialogue (op. cit.) titled: “Is the food of Non-Muslims permissible

to eat?”, “Why can a Muslim man marry a Jewish or Christian woman?” and

“Why can‟t a Muslim woman marry a Non-Muslim man?”. See also further

readings referred to in footnote 9 above.

http://www.religioustolerance.org/ifm_bibl.htm

http://www.religioustolerance.org/ifm_bibl.htm



26

3) Some Qur‟anic terms for close relationships do notexclude non-Muslims in their scope

The Qur‟an uses different terms to express a degree of close orpositive association between people. These include the terms: hubb ,akh, and mawaddah in the following verses:

a. Hubb – “love” (as in Q.28:56) – “Verily, you cannot guide aright everyone whom you love (man ahbabta), but it is Allah who guides whom He wills, and He is fully aware of all those who receive guidance.” This verse was revealed in relation to the

Prophet‟s uncle, Abu Talib, who supported him and whomhe loved dearly but could not convince to become aMuslim. The verse is a clear indication of the fact that non-Muslims may be among those whom we love and holdeven our closest relationships with.27

b. Mawaddah – “love, friendly relations” (as in Q.60:7) – “Perhaps Allah will make friendly relations between you and those

whom you hold as enemies. And Allah has power over all things,and Allah is Oft-Forgiving, Most Merciful.” This verse refers to Allah‟s ability to place love (or at least warm sentiment)between oneself and one‟s enemies, which may includenon-Muslims, as understood from the context of verses 8and 9 of the same chapter which refer to kindness to Non-Muslims who do not fight against Muslims. Q.30:21 alsospeaks of love between husbands and wives, while Q.5:82

mentions Christians being nearest in love to the believers.c. Akh – “brother”. The Qur‟an refers to Prophets and the

people they deliver their Message to as brethren. For

27 Yusuf Ali, The Holy Qur‟an: English Translation of the Meanings and

Commentary. Revised by The Presidency of Islamic Researches, IFTA, Call

and Guidance (Madinah: King Fahd Holy Qur‟an Printing Complex, 1411H),

p.1136, n.3388.



27

example, “…the brethren of Lut...” (Q.50:12-14). The term“their brother ” is also mentioned with respect to Nuh

(Q.26:106), Hud (Q.26:124, 7:65, 11:50, 46:21), Salih(Q.26:142, 27:46, 7:73, 11:61), and Shu„aib (Q.26:176, 7:85,11:84, 29:36). Yusuf Ali makes the following comment onthe use of the word “brethren ”:

Note that Lot‟s people are the people to whom he issent on a mission. He was not one of their ownbrethren, as was Salih or Shu„aib. But he looked uponhis people as his brethren, as a man of God alwaysdoes.28

In other words, non-Muslims also belong to thebrotherhood of humanity. The relationship term “brother ”may thus be addressed to them, and not just to fellow Muslim believers.

4) Commonly

misinterpreted verses of the Qur‟an:Many misinterpreted

verses of the Qur‟an makeuse of the term “wali ” whichmeans protector, guardian, willing subordinate,

responsible manager, master,superior, or favored servantor companion; confidante.

28 Yusuf Ali, The Holy Qur‟an: English Translation of the Meanings and


and Guidance (Madinah: King Fahd Holy Qur‟an Pr inting Complex, 1411H),

p.422, n.1049 to Q.7:80

“The term wali has several shadesof meaning: “ally”, “friend”,“helper”, “protector”,“guardian”, etc. The choice of the particular term – andsometimes a combination of twoterms is always dependent on the

context.” - Muhammad Asad



28

The term often implies one party being superior in rank andauthority to another.29

Muhammad Asad notes:

It should also be borne in mind that the term wali has severalshades of meaning: “ally”, “friend”, “helper”, “protector”,“guardian”, etc. The choice of the particular term – andsometimes a combination of two terms is always dependent onthe context.30

Let us examine some examples of misinterpreted verses one by one:

a. Qur‟an 3:28:“Let not the believers

take those who deny thetruth for their allies

(awliyā’) in preference

to the believers – since

he who does this cuts himself from God in everything – unless you fear from them

something that is to be feared (to protect yourselves against themin this way)…”

This injunction is logical from any religion‟s point of view. Incases where the interests of the “deniers of truth ” clash with theinterests of the faithful, it would be hypocritical for any believer to

ally himself with a denier of truth in preference to fellow believers. Verses such as this one imply that a hierarchical relationship

(where deniers of truth have authority over believers) should notbe sought after. This understanding is consistent with a number of

29 Al-Mawrid (Beirut, Lebanon: Dar El-Ilm Lilmalayin, 1996), p.124830 M. Asad, The Message of the Qur‟an (Gibraltar: Dar al-Andalus, 1980),

p.155

In cases where the interests of the“deniers of truth ” clash with the interestsof the faithful, it would be hypocriticalfor any believer to ally himself with adenier of truth in preference to fellow believers.



29

other verses which encourage guardianship and protectionbetween believers, and discourage Muslims from taking protection

from non-Muslims who subordinate them, in preference to otherMuslims who have their interests at heart.

Imam al-Tabari explains that:

Whoever is loyal to Jews and Christians against believers is oneof them… No one can be loyal to others unless he is part of them and is content with that. If he is content with their beliefsand their religion, he becomes an enemy and hates whatever

disagrees with the [beliefs of those he has supported], and willbe judged according to thesame judgments that areapplied to these people.31

Ibn Kathir‟s comments that what is meant in Q.3:28 is that Allah forbids his servants fromtaking a party of disbelievers as“awliyā‟ ” and extending love tothem at the expense of believers,and that this corroborates Allah‟s words in Q.60:1:

“…take not my enemies and yours as awliyā‟, offering them your love even though they have rejected the truth that has come to you and driven out the Messenger and yourselves simply because you believe in Allah, your Sustainer…”32

It also relates to Q.8:73 which states, “Those who deny the truth are awliyā‟ of one another. Unless you do likewise, there will be tumult and

31 Tafsir al-Tabari, vol.6, p.179, quoted in Salim Al-Bahnasawy, Non-

Muslims in the Shari‟ah of Islam (Egypt: Dar an-Nashr lil-Jami‟at, 2004),

p.50, emphasis added.32 This explanation may be found in the Tafsir of Ibn Kathir , in Maktab

Taalib al-Ilm CD-ROM (Beirut, Lebanon: Ariss Computers Inc., 2002).

Not taking disbelievers as“awliyā‟ ” does not mean onecannot bring them close, asdemonstrated by therelationships of the Prophet( ) and the expressions of

positive relations in theQur‟an as mentioned above.



30

oppression on earth.”33 Yusuf Ali elaborates that the message of this verse is that the good should

consort with the good just asthe evil consort with eachother; otherwise the world will give way to aggressionand chaos.34 Hence, the verse is not condemning general friendliness to non-Muslims. Rather, itcondemns favoritism andpreference for disbelievers,particularly those who haverecently persecuted or arepresently persecuting Muslims.

Moreover, not taking

disbelievers as “awliyā‟ ” does not mean one cannot bring themclose, as demonstrated by the relationships of the Prophet ( ) andthe expressions of positive relations in the Qur‟an as mentionedabove. Hence, the degree of “al- walā‟ ” (i.e. guardianship,protection, alliance, etc.) mentioned in this verse does notgenerally prohibit a friendly relationship with non-Muslims.

33 Ibid.

34 Yusuf Ali, The Holy Qur‟ an: English Translation of the Meanings and


and Guidance (Madinah: King Fahd Holy Qur‟an Printing Complex, 1411H),

n.1242, cited in Alim 6.0

“The fact that their being bent ondenying the truth of the divinemessage constitutes, as it were, acommon denominator betweenthem, and precludes thepossibility of their ever being realfriends [supporters in faith] to thebelievers. This refers, of course,

to relations between communities,and not necessarily betweenindividuals: hence the rendering of the term awliya , in this contextas „allies‟”

- Muhammad Asad



31

b. Qur‟an 4:139: “ As for those who take the deniers of truth

for their allies (awliyā’) in preference to the beli evers – do they

hope to be honored by them, when behold, all honor belongs toGod (alone).”

This verse is similar inmeaning to the preceding one,and also does not negate generalfriendly relations. Here, believersare discouraged from seeking an

alliance which may make themsubordinate to disbelievers inorder to be accepted.Muhammad Asad (1980) writes:

The term „allies‟ ( awliyā‟ , sing. wali ) does not indicate in thiscontext, merely political alliances, but more than anything else a„moral alliance‟ with the deniers of truth in preference to the

way of life of the believers, in the hope of being „honored‟ or

accepted as equal, by the former. Since an imitation of the way of life of confirmed unbelievers must obviously conflict withthe moral principles demanded by true faith, it unavoidably leads to a gradual abandonment of those principles.35

Ibn Kathir states that the verse rebukes believers who seek eminence in the eyes of disbelievers, while all power andauthority belong to Allah.36 Al-Qurtubi states that those

referred to in the verse are hypocrites ( munafiqun ) who connive with others against Islam in order to win recognition andfavor. This, he says, is evidence that rebelling against the

35 M. Asad, The Message of the Qur‟an (Gibraltar: Dar al-Andalus, 1980),

p.13136 Tafsir of Ibn Kathir , in Maktab Taalib al-Ilm CD-ROM (Beirut, Lebanon:

Ariss Computers Inc., 2002).

The term „allies‟ ( awliyā‟ , sing.wali ) does not indicate in thiscontext, merely political alliances,but more than anything else a„moral alliance‟ with the deniersof truth in preference to the way of life of the believers, in the

hope of being „honored‟ oraccepted as equal, by the former.



32

people of tawheed (pure Islamic monotheism) is a sign of hypocrisy.37

c. Qur‟an 5:51: “O you who have attained to faith! Do not

take the Jews and Christians for your allies/protectors (awliyā’):

they are but allies/protectors (awliyā’) of one another…”

The meaning of this verse is related to that of Q.4:139 above.Believers are warned that Jews and Christians, as communities,38 should not be sought after as guardians wielding authority over

them, as they have their own interests to protect and would not becommitted to protecting the interests of Islam.

Al-Qurtubi states that those addressed in this verse arehypocrites who were apparently among the Madinan believers but who were associating with disbelieving opponents and revealing Muslims‟ secrets to them. He also states that it is said that the verse was revealed concerning a hypocrite called Abu Lubabah.However, Sa'di said it was revealed concerning the event of Uhud, when the Muslims were afraid to the extent that some of themdecided to take the Christians and Jews as confidantes. Anothernarration said it was revealed in the case of Abdullah ibn Ubayy ibn Salool, who was afraid of being involved in a calamity and thustook protection among the Jews. Al-Qurtubi states that in doing so, Abdullah ibn Ubayy was considered by Allah to be among

37 Tafsir al-Qurtubi, in Maktab Taalib al-Ilm, op. cit. 38

Muhammad Asad‟s commentary of Q.8:73, a verse identical in sub stance

to Q.5:51 is: “The fact that their being bent on denying the truth of the divine

message constitutes, as it were, a common denominator between them, and

precludes the possibility of their ever being real friends [supporting in faith]

to the believers. This refers, of course, to relations between communities,

and not necessarily between individuals: hence the rendering of the term

awliya, in this context as „allies‟” (M. Asad, The Message of the Qur‟an,

Gibraltar: Dar al-Andalus, 1980, p.253, n.82).



33

them, since they had willfully disobeyed Allah and His Prophetand yet he inclined towards them.39

d. Qur‟an 2:120: “Never will the Jews or the Christians be

satisfied with you unless you follow their form of religion. Say:

‘The Guidance of Allah – that is the only Guidance.’ Were you to

follow their desires after theknowledge which has

reached you, then would you

find neither protector nor

helper against Allah.”

This verse is closely related to the verses mentioned earlier which make the realisticobservation that disbelievers are not suited to safeguard Muslims‟interests because they have their own interests to protect, andMuslims should not hope to attain their favor as opposed to thefavor of Allah.

This point is expressed in another verse, particularly regarding antagonist non-Muslims:

They will spare nothing to ruin you; they yearn for what makes you suffer. Hatred has been expressed by their mouths, but what their hearts conceal is still greater. Thus have We made clear to you the signs, if you possess understanding. Lo! You love them, but they donot love you … (Q.3:118-119)

Ibn Kathir comments that Qatadah narrated that Q.2:120 wasrevealed in the specific context of the Prophet‟s discussions withsome People of the Book. Allah was assuring the Prophet ( ) thathe should not be stirred by their disputation for their hearts,having already been satisfied with disbelief, would never find any

39 Ibid.

The verse (Q. 2:120) was revealedin the specific context of theProphet‟s discussions with some

People of the Book.- Ibn Kathir



34

explanation by the Prophet ( ) satisfactory, while he should know that he is upon true guidance.40 Ibn Kathir also said that the verse

contains a strong warning for Muslims to avoid following the(religious) paths of Jews and Christians41 after what they (i.e.Muslims) have learned of the truth from the Qur‟an and exampleof the Prophet ( ).42 The Qur‟an declares itself as the final andmost preserved revelation, and a correction of the errors of belief and practice of those claiming allegiance to earlier revelations – hence, the warning to desist from reverting to error.

One may infer from these explanations that the verse refers to Jews and Christians as a group, and their religious paths, ratherthan the attitudes and sincerity of individuals among them whomay be favorably disposed towards Islam and Muslims.

Furthermore, it is common knowledge that many individualsfrom among non-Muslim communities embrace Islam wholeheartedly, and thus do become satisfied with it. Others

remain non-Muslim but bear no ill will towards Islam or Muslims,and may even, like the Prophet‟s uncle Abu Talib, come to itsdefense for the sake of justice or filial duty. We may thereforesafely conclude that though Q.2:120 and Q.3:118-119 apply toparticular communities, they do not necessarily apply to every oneof its members.

40 Tafsir of Ibn Kathir , in Maktab Taalib al-Ilm CD-ROM (Beirut, Lebanon:

Ariss Computers Inc., 2002).41

Al-Qurtubi states that a great number of scholars such as Abu Hanifa,

Shafi„i, Dawood, Ahmad ibn Hanbal, etc. hold the view that disbelief in it s

entirety is one path, as opposed to truth, while Malik and Ahmad hold that

disbelief has many different paths ( Maktab Taalib al-Ilm, op. cit .)42

Tafsir Ibn Kathir , op. cit.



35

e. Qur‟an 5:57: “O you who have attained to faith! Do not

take for yourselves allies/protectors (awliyā’) such as mock at

your faith and make a jest of it – be they from among those whohave been vouchsafed revelation before your time, or (from

among) those who deny the truth…”

The type of disbelievers referred to in the verse above is madeclearer through an examinationof the verses that follow:

And when you proclaim the call

to prayer, they take it (but) as a mockery and fun, that is because they are a people whounderstand not. Say, „O people of the Scripture, do you criticize us for no other reason than that we believe in Allah, and in that which has been sent down to us and in that which has been sent down before…(Q.5:58-59)

As has been madeabundantly clear in Q.60:7-9 (and implied in Q5:57above), as well as thenumerous sayings andactions of the ProphetMuhammad ( ), this

prohibition of a „moralalliance‟ with non-Muslims who mock Islam does not constitute an injunction against normalfriendly relations with those of them that interact with Muslims

“…making alliances with non-Muslims in ways that will

benefit the believers or preventharm from them is a matter of discretion which the majority of scholars have permitted.”

- Rashid Rida

Ibn Abbas considered the mushrik (one who ascribes divinity to othersbesides Allah) as being najas (impure) because of their shirk (ascribing divinity to others besides Allah) – the shirk being what isactually najas.

- Qurtubi



36

respectfully or peacefully; nor is it an injunction against accepting assistance from non-Muslims whose sincerity is not in doubt.43

God only forbids you to turn in friendship towards (an tawallawhum) such as fight against you because of (your) faith, and drive you forth from your homelands, or aid (others) in driving you forth: and as for those (from among you) who turn toward them in friendship, it is they, they who are truly wrongdoers! (Q.60:9)

It may be inferred from this that Muslims may “tawalla ” (i.e.“turn to”) those non-Muslims that do not fight against or support

those who fight against Muslims on account of their faith.

f. Qur‟an 9:28: “O you who have attained to faith! Those

who ascribe divinity to aught besides God (mushrikūn) arenothing but impure (najas), and so they shall not approach the

Secure House of Worship from this year onwards...”

Some conclude from this verse that since non-Muslims are

“impure ”, Muslims cannot touch non-Muslims, let alone show themaffection or allow them into mosques, etc. However,

The term „najas‟ occurs in the Qur‟an only in this one instance,and carries an exclusively spiritual meaning (see Manar X, 322ff.). To this day, the Bedouin of Central and Eastern Arabia –

who, contrary to the modern town-dwellers, have preserved the

43

Such as some of the Prophet‟s uncles and non-Muslim political allies – seerelevant section on “Trusting Non-Muslims” below. Sheikh Muhammad

Rashid Rida also writes, “Forbidden in the issue of showing loyalty is whenMuslims show loyalty to Jews and Christians and make alliances with them

to support them against other Muslims or to convene with them against other

Muslims. But making alliances with non-Muslims in ways that will benefit

the believers or preventing harm from them is a matter of discretion which

the majority of scholars have permitted.” (Tafsir al-Manar , vol.16, pp.81-82;

quoted in Salim Al-Bahnasawy, Non-Muslims in the Shari‟ah of Islam,

Egypt: Dar an-Nashr lil-Jami‟at, 2004, p.52)



37

purity of the Arabic idiom to a high degree – describe a person[even a Muslim] who is immoral, faithless or wicked as najas .44

Al-Qurtubi cites views of scholars such as the Companion,Ibn Abbas, who consider the mushrik (one who ascribes divinity toothers besides Allah) as being najas (impure) because of their shirk (ascribing divinity to others besides Allah) – the shirk being what isactually najas , and not necessarily the individual‟s physical entity .45 Accordingly, Ibn Abdul-Hakam opines that this najas is removedupon the acceptance of Islam.46 Al-Tabari cites a narration where

the Prophet ( ) took Hudhayfah by the hand whereupon he(Hudhayfah) said he was in a state of junub (impurity). TheProphet ( ) replied that a true believer is never impure. Thisnarration implies that an individual‟s real purity or impurity restsin the purity of his faith.47

The text of this verse is explicit that any prohibition of non-Muslims entering mosques refers specifically to the ProtectedMosque of Makkah ( al-Masjid al-Har ām ). This is supported by theProphet‟s ( ) allowing non-Muslims into his Mosque in Madinahafter this verse was revealed.48

The fact that the Qur‟an also permits marriage to a Jewish orChristian woman further proves that this verse does not ascribe

44Muhammad Asad, The Message of the Qur‟an (Gibraltar: Dar al-Andalus,

1980), p.261, n.3745

Tafsir al-Qurtubi, vol.8 (Beirut: Dar Ihya at-Turath al-Arab, 1985), p.10346

Ibid. 47

Tafsir al-Tabari, vol.6 (Beirut: Dar al-Kutub al-Ilmiyyah, 1992), p.34548

See section on “Non-Muslims were allowed into the Mosque of the

Prophet” below.



38

physical impurity to non-Muslims; rather, an impurity of faith,concept of God, and understanding of His will.49

5) No abrogation of verses prescribing friendliness withnon-Muslims

Unfortunately, there is a tendency among some people to takesome passages or v erses in the Qur‟an or hadith in isolation fromtheir context, without relating them to several others that explainthe whole subject better. These verses often relate to non-Muslims who are hostile to Islam and have made war upon Muslims (asexplicitly mentioned in Qur‟an 3:118-119, 58:22 and 60:1, 9). Also,as a number of great Qur‟anic commentators have made very clear, verses of the Qur‟an which enjoin peaceful relations with peacefulnon-Muslims are fixed rules, and have not been “abrogated”(“mansūkh ”) by any other verse of the Qur‟an.50

49 See Tafsir Ibn Kathir (Abridged), vol.4 (Riyadh: Darussalam Publishers),

p.40250 See for example Abu Ammaar Yasir Qadhi, An Introduction to the

Sciences of the Qur‟an (UK: Al-Hidaayah Publishing and Distribution,

1999), p.254; and Louay M. Safi, Peace and the Limits of War: Transcending

Classical Conception of Jihad (Herndon, USA: IIIT, 2001) for more details.

For further discussion on the subject of the “verse of the sword” abrogating

all other references to friendly coexistence with non-Muslims, see another

book in this series titled “Jihad and the Spread of Islam.”

“Among the People of the Book are

some who, if entrusted with a hoard of gold, will (readily) pay it back; others, who, if entrusted with a single silver coin, will not repay it unless you constantly stand demandingly over them.”



39

6) Trusting non-Muslims

The Qur‟an makes mentionof the fact that some non-Muslims are trustworthy. Qur‟an 3:75 states:

Among the People of the Book are some who, if entrusted with a hoard of gold, will (readily) pay it back; others, who, if entrusted with a single silver coin, will not repay it unless you constantly stand over them demanding it.

Seeking help from non-Muslims was also done at the time of the Prophet ( ) and is thus permissible provided it does notendanger or compromise Islamic values and principles. Forexample, non-Muslims may be consulted and assigned positions of trust in technical matters at private or governmental level, such asin the fields of Medicine, Transport (e.g. pilots of air carriers), Agriculture, Industry, Military equipment, etc. In such areas,however, it is also encouraged that Muslims should collectively

strive to attain some autonomy and independent strength vis a vis their status in comparison to non-Muslim states, in pursuit of greater social equity and effective political and economic inter-dependence in the world.

The Prophet ( ) employed Abdullah ibn Uraiqit, apolytheist, to be his guide on his “Hijra ” (i.e. “flight; migration”)from Makkah to Madinah. Aisha narrated that:

The Prophet and Abubakremployed a man from thetribe of Bani Ad-Dail and thetribe of Bani „Abu bin „Adi asa guide. He was an expertguide and he broke the oathcontract which he had toabide by with the tribe of Al-„Asi bin Wail, and he was on

- Qur‟an 3:75

“…the Prophet, peace be uponhim, hired a polytheist as aguide at the time of hismigration to Madinah, so heentrusted him with his life andmoney.”

- Ibn Taymiyyah



40

the religion of Quraysh pagans. The Prophet and Abubakr hadconfidence in him and gave him their riding camels and told

him to bring them to the Cave of Thaur after three days. So, hebrought them their two riding camels after three days and bothof them (The Prophet and Abubakr) set out accompanied by „Amir bin Fuhaira and the Dili guide who guided them below Makkah along the road leading to the sea-shore.51

A person‟s state of unbelief, therefore, does not necessarily mean that he is untrustworthy. The Prophet‟s life was at stake yetthis particular polytheist was trustworthy, and the Prophet trusted

him. Other trusted non-Muslims included Abu Talib, theProphet‟s beloved uncle, who gave the Prophet security inMakkah, and Mut‟im bin „Adi, who was one of the leaders of Makkah that sympathized and helped the Prophet ( ) especially during the years of the Boycott by the Makkans.52 It is also a well-known historical fact that the Prophet ( ) trusted the ChristianEthiopian King, Negus, with the lives of the first group of

Muslim refugees escaping persecution from the polytheists of Makkah.53

51 Sahih al-Bukhari, vol.3, hadith no.464, in Alim 6.0 52

Ibn Abidin, Hashiyah, vol.5, p.265; cited by Salim Al-Bahnasawy, Non-

Muslims in the Shari‟ah of Islam (Egypt: Dar an-Nashr lil-Jami‟at, 2004),

p.6753 Safiur-Rahman al-Mubarakpuri, Al-Raheeq al-Makhtum (The Sealed

Nectar: Biography of the Noble Prophet), Revised edition (Riyadh:

Darussalam Publications, 2002), pp.118-123.

„…the Prophet, peace be uponhim, sent a man of the Khuza„ahtribe to gather intelligence, andthe Prophet, peace be upon him,accepted his report despite the

fact that he was a disbeliever.‟



41

The author of therenowned work, Fiqh us-

Sunnah , Sayyid Sabiq, states:In his book, Al-Adab ash- Shari‟ah , Ibn Muflih writes thatSheikh Taqiuddin Ibn Taymiyyah said: „A credible Jew orChristian who has medical expertise may treat a sick Muslim.Such a person may, likewise, be entrusted with funds or otherfinancial transactions, for Allah, the Exalted, says: “Among the People of the Book are some who, if entrusted with ahoard of gold, will (readily) pay it back; others, who, if

entrusted with a single silver coin, will not repay it unless youconstantly stand over them demanding it” (Qur‟an 3:75)‟ Wefind in a sound hadith that the Prophet, peace be upon him,hired a polytheist as a guide at the time of his migration toMadinah, so he entrusted him with his life and money. Thepeople of the tribe of Khuza„ah, who were both Muslims andNon-Muslims, acted as scouts for the Messenger of Allah,peace be upon him. It is also reported that the Prophet, peace

be upon him, ordered Muslims to seek treatment from Al-Harith ibn Kildah, who was a disbeliever. But when a Muslimphysician with the expertise is available, one should seek hisor her treatment and not turn to anyone else. The sameapplies when one has to entrust a person with funds or deal

with him in business. If a Muslim has to confide in or turn tosomeone from the people of the Book for medical treatment,he may do so. It is not prohibited to befriend Jews andChristians. And when the Muslim has an opportunity to talk

to them, he should address them in ways that are polite andsincere. Indeed, Allah, the Exalted, says: “ And do not argue

with the people of the Book, except in ways that are best.”(Qur‟an 29:46) In a hadith on the Treaty of Hudaibiyyah, Abu

Al-Khattab tells us that, „the Prophet, peace be upon him,sent a man of the Khuza„ah tribe to gather intelligence, andthe Prophet, peace be upon him, accepted his report despitethe fact that he was a disbeliever.‟ This proves, according to

- Ibn Taymiyyah



42

Abu Al-Khattab, that it is quite permissible to take the adviceof a non-believing physician for diagnosis and treatment,

provided he is not suspected and his fidelity is not doubtful.54

Even as late in the sequence of revelation as the Farewell Hajj,

the Prophet ( ) asked Al-Harith ibn Kildah, a non-Muslimphysician, to treat the illness of Sa‟d ibn Abi Waqqas. 55 Trustworthiness, therefore, is an essential factor to consider whenseeking the assistance of a non-Muslim, or anyone else for thatmatter.

54 Sayyid Sabiq, Fiqh us-Sunnah, vol.4, hadith no.6A in Alim 6.0 55 Tafsir , al-Qurtubi, Vol.11, p.112, cited in Salim Al-Bahnasawy in Non-

Muslims in the Shari‟ah of Islam, 2004. Egypt: Dar an-Nashr lil-Jami‟at, p.67



43

7) Non-Muslims were allowed into the Mosque of the

Prophet ()

The respect Islam has for non-Muslims is such that theProphet ( ) endorsed receiving non-Muslims guests in hisMosque. For example, in theyear 10 A.H.56, the „Year of Deputations‟, the Prophet ( )received about 60 Christian

delegates from Najran.57

They ate, slept, and were even permitted to pray in the Prophet‟sMosque in Madinah.58 This shows the extent of respect the

56This dating of the event is based on the following sources: Muhammad Al-

Ghazali, Fiqh-U-Seerah: Understanding the Life of Prophet Muhammad .

Revised edition with hadith authenticated by Nasiruddeen al-Albani (Riyadh:

International Islamic Federation of Student Organizations, 1995), p.433

states that the Najran delegation was received at the time Q.3:59-61wasrevealed. Muhammad Asad (The Message of the Qur‟an, Gibraltar: Dar al-

Andalus, 1980, p.76, n.48 to Q.3:61), meanwhile, states: “According to all

the reliable authorities, verses 59-63 of this Surah [3] were revealed in the

year 10H., on the occasion of a dispute between the Prophet and a deputation

of the Christians of Najran who, like all other Christians, maintained that

Jesus was „the son of God‟ and, therefore, God incarnate.” This dating is also

agreed by Yusuf Ali, The Holy Qur‟an: English Translation of the Meanings

and Commentary. Revised by The Presidency of Islamic Researches, IFTA,

Call and Guidance (Madinah: King Fahd Holy Qur‟an Printing Complex,1411H), p.15857 Ibn al-Qayyim, Ahkam Ahl al-Dhimmah, Ed. As-Salih, Beirut: Dar al-Ilm

Lilmalayin, 1964, p.691; cited by Salim Al-Bahnasawy in Non-Muslims in

the Shari‟ah of Islam, 2004. Egypt: Dar an-Nashr lil-Jami‟at, p.77 58

Ibn al-Qayyim, Zād al -Ma„ād , vol.3, p.629; cited in Saeed Ismaeel, The

Relationship between Muslims and Non-Muslims (Originally published in

Toronto, Canada: Al-Attique International Islamic Publishing, 2000;

Republished in Lagos: Sawtul Haqq), p.59. The aspect of prayer in this

incident is, in the opinion of al-Albani (in his footnotes to Muhammad Al-

The Prophet ( ) receivedabout 60 Christian delegatesfrom Najran. They ate, slept,and were even permitted topray in the Prophet‟s Mosquein Madinah.



44

Prophet ( ) had for the right of these Christians to practice theirfaith.

Reports also indicate that he received some pagans of Banu Thaqif from Taif in his Mosque in 9A.H.59 Al-Mubarakpuri,author of the acclaimed biography of the Prophet ( ), the Sealed Nectar (2002), writes that their “tent was erected in the corner of the mosque so that they could listen to the Qur‟an and see thepeople in prayer.”60

Furthermore, the hadithcollection of Imam Bukhari hasrecords of non-Muslim prisonersof war who were held in themosque.61 Imam al-Shafi„i writesin al-Umm , “If a polytheist couldsleep in a mosque, then definitely a Muslim can,” and in al-

Mukhtasar states, “There is noharm in a polytheist staying in any mosque except in the InviolableMosque (of Makkah).”62

Ghazali‟s Fiqh-U-Seerah: Understanding the Life of Prophet Muhammad ,

Riyadh: International Islamic Federation of Student Organizations, 1995),

defective in the narration, though others consider it strong – see Muhammadal-Ghazali‟s preface to Fiqh-U-Seerah.59 Imtiaz Ahmad, “Friendship with Non-Muslims” in Speeches for an

Inquiring Mind (Madinah: Al-Rasheed Printers, 2001), p.57; Safiur-Rahman

al-Mubarakpuri, Al-Raheeq al-Makhtum (The Sealed Nectar: Biography of

the Noble Prophet), Revised edition (Riyadh: Darussalam Publications,

2002), p.522.60 Al-Mubarakpuri, op. cit ., p.52361 E.g. Sahih al-Bukhari, vol.5, no.658 in Alim 6.0 on “Thumama ibn Uthal”. 62

Quoted in Sayyid Sabiq, Fiqh us-Sunnah, vol.2, no.73a in Alim 6.0

“There is no harm in apolytheist staying in any mosque except in theInviolable Mosque (of Makkah).”

- Imam al-Shafi„i



45

Some Muslims unfortunately quote Q.9:17-18 as evidence forthe prohibition of non-Muslims entering mosques. The verses

read:

It does not befit those who ascribe divinity to any other than Allah,to maintain the mosques of Allah… The mosques of Allah shall be visited and maintained by only he who believes in Allah and the Last Day, and who is steadfast in his prayers…

M. Asad (1980) notes that prohibiting non-Muslims from entering

all mosques based on this verse is not tenable:

… in view of the fact that in 9H. – that is, after the revelationof this Surah – the Prophet himself lodged a deputation of the pagan Banu Thaqif in the mosque of Medina (Razi). Thus, the above verse expresses no more than the moralincongruity of the unbelievers‟ “visiting or tending God‟shouses of worship.63

Ibn Kathir notes that what is prohibited for non-Muslims to enteris [only] the Masjid al-Haram (the Inviolable Mosque in Makkah).64

8) Good and bad people exist in all faiths

The Qur‟an and Sunnahmake it clear that not all non-Muslims are bad people, just as

not all Muslims are goodpeople. There are honest and

63Muhammad Asad, The Message of the Qur‟an (Gibraltar: Dar al-Andalus,

1980), p.258, n.27. This incongruity of one who does not believe in

worshipping Allah maintaining the place where Allah is worshipped is also

mentioned by Abu Ja‟far. (See Tafsir al-Qurtubi, vol.8 (Beirut: Dar Ihya at-

Turath al-Arab, 1985), p.89).64

Tafsir Ibn Kathir (Abridged), vol.4 (Riyadh: Darussalam Publishers), p.388

“Let not the hatred of any people cause you to swerve from justice. Be just: this is nearest to being God-

conscious.” (Qur‟an 5:8)



46

trustworthy people, along with hypocrites ( munafiqun ), and wrongdoers ( fasiqun ), etc. among all religious and irreligious

communities. A few verses will suffice to demonstrate this point:“(But) they are not all alike: among the followers of earlier revelation, there

are upright people…” (Q. 3:113)

“ Among the followers of earlier revelation are some who, if entrusted with a hoard of gold, will (readily) pay it back; others, who, if entrusted with a single silver coin, will not repay it unless you constantly stand over them demanding it.” (Q. 3:75)

“ And there are people who say, „We do believe in God and the Last Day,‟ while they do not (really) believe. They would deceive God and those who have attained to faith – they deceive none but themselves, and perceive it not.” (Q. 2:8-9)

In other words, a person is not judged as bad anduntrustworthy just because he is a non-Muslim, nor is heautomatically good and trustworthy just because he calls himself aMuslim. There should be reasonable trust and good expectationsof everyone, as Allah reminds us, “If you judge between mankind, judge with justice ” (Q.4:58) and “Do not let hatred of any people cause you toswerve from justice. Be just: this is nearest to being God-conscious ” (Q.5:8).

9) Friendship and influences

Interaction implies the

possibility of influence. Thisinfluence could be positive ornegative, as influence is rarely neutral. It is important forMuslims to recognize theinfluence that others aroundthem have. Abu Musa al- Ash‟ari narrated that the Prophet ( )said:

“It is better to be alone than in bad

company; and it is better still be in good company than to be alone …”

- Prophet Muhammad,transmitted in Sahih Bukhari



47

The example of a good (pious) companion and an evil one is that of a person carrying musk and another blowing a pair of bellows. The one

who is carrying musk will either give you some perfume as a present,or you will buy some from him, or you will get a good smell from him,but the one who is blowing a pair of bellows will either burn your clothes or you will get a bad smell from him .65

If a Muslim realizes that his or her interaction with a particularperson, whether Muslim or non-Muslim, is having a negativeinfluence, then the following advice of the Prophet ( ) becomes

applicable:It is better to be alone than in bad company; and it is better still be in good company than to be alone. It is better to speak to a seeker of knowledge than to remain silent; but silence is better than idle words.66

A Muslim should alwaysremember that every non-

Muslim is a potentialMuslim, just as every weak Muslim is potentially a goodone ( mu‟min ), by Allah‟sGrace. A Muslim shouldtherefore ensure, as much ashe can, that his life andrelationships serve as a

testament to his faith.Moreover, he should take the initiative to have a positive influenceon those around him. The following passages from the Qur‟an and

65 Sahih al-Bukhari, vol.7, no.442; also found in vol.3, no.314, in Alim 6.0

66 Sahih al-Bukhari; Baihaqi

“Do not be people without minds of your own, saying that if others treat you

well you will treat them well and that if they do wrong you will do wrong; but accustom yourselves to do good if people do good and not to do wrong if they doevil.”

- Prophet Muhammad,transmitted in Tirmidhi



48

Hadith illustrate the manner and disposition enjoined on Muslimsto have such positive influence:

Invite to the way of your Lord with wisdom and beautiful exhortation… And if you have to respond to an attack, respond only to the extent of the attack leveled against you; but to bear yourselves with patience is indeed far better for (you, since God is with) those who are patient in adversity . (Q.16:125-126)

Do not speak to the people with your face turned away, nor walk proudly on earth; for Allah does not love any arrogant boaster.

(Q.31:18)

Do you know what is better than charity and fasting and prayer? It is keeping peace and good relations between people, as quarrels and bad feelings destroy manki nd.67

Do not be people without minds of your own, saying that if others treat you well you will treat them well and that if they do wrong you will dowrong; but accustom yourselves to do good if people do good and not to dowrong if they do evil.68

A believer should not taunt, curse, abuse or talk indecently 69

If someone abuses you, and reproaches you for what he knows about you, then do not reproach him for what you know about him, so that you may have the reward thereof and the sin thereof is against him.70

67 Muslim, Bukhari 68 Tirmidhi, no.1325 in Alim 6.0 69 Tirmidhi, no.544 in Alim 6.0 70

Abu Dawood , no.1889 in Alim 6.0

“Allah will not give mercy toanyone, except those who give mercy to other creatures”

- Prophet Muhammad,transmitted by AbuDawood, Tirmidhi



49

Do not revile those whom others invoke instead of God, lest they in retaliation revile Allah out of ignorance . (Q.6:108)

Someone once said to the Prophet ( ), “Pray to Allahagainst the idol-worshippers and curse them!” TheProphet ( ) replied, “I have not been sent as the invoker of curses; I have only been sent as a mercy .”71

Allah will not give mercy to anyone, except those who give mercy toother creatures .72

These passages and many othersassume that a Muslim would sometimesinteract with those who are unpleasanttowards him or who oppose his beliefs. Therefore, the passages provideguidance from Allah‟s wisdom for suchinteraction. Though Muslims should becautious of negative influences within

the society, fear of this should notprevent them from relating with othersin a positive manner.

10) Visiting and Hosting Non-Muslims

Visiting non-Muslims is not only permissible but anencouraged act of da„wah and relationship-building. ImamBukhari, for instance, records that Anas said, “A Jewish boy used

to serve the Prophet ( ). Once he fell ill and the Prophet ( ) visited him and said to him, „Embrace Islam.‟ So he did.”73 Sa‟id

71 Sahih Muslim, no.1192 in Alim 6.0

72 Narrated by Abdullah b. Amr; Abu Dawood , Tirmidhi 73 Sahih al-Bukhari, vol.2, no.438; vol.7, no.561 in Alim 6.0; Ibn Hajr, Fath

al-Bari, vol.10, p.119, cited in Salim Al-Bahnasawy, Non-Muslims in the

Shari‟ah of Islam (Egypt: Dar an-Nashr lil-Jami‟at, 2004), p.57

The kind of relationship that isprohibited between aMuslim and non-Muslim is that whichmakes a Muslimcompromise theessential teachings of

Islam, and do whatIslam prohibits.



50

ibn al-Musayyab narrated that the Prophet ( ) also visited hisuncle Abu Talib when he was ill.74 This latter narration was

recorded by Imam Bukhari under a chapter entitled, “„Iyadatul- Mushrik” (i.e. “Visiting polytheists who are unwell”).

Muslims are also permitted to accept invitations from non-Muslims if it does not cause any harm to anyone, just as theProphet demonstrated ( ). For instance, Anas ibn Malik narratedthat:

Allah‟s Messenger ( ) had a neighbor who was Persian [aZoroastrian], and he was an expert in the preparation of soup. He prepared (soup) for Allah‟s Messenger ( ) and thencame to him to invite him (to that feast). He ( ) said, “Hereis Aisha ( and you should also invite her to the meal).” Hesaid, “No,” then Allah‟s Messenger also said, “No (then Icannot join the feast).” He (the Persian) returned to invitehim, and Allah‟s Messenger said, “She (Aisha) is also here.”He said, “No” whereupon Allah‟s Messenger also said, “No”

(and declined his offer). He (the Persian) returned anothertime to invite him and Allah‟s Messenger again said, “She isalso here.” He (the Persian) said, “Yes” on the thirdoccasion. Then he accepted his invitation, and both of themset out and went to his house.75

Finally, Muslims are allowed to host non-Muslims in theirhomes. A frequently cited example is the report of Asmā‟, the

daughter of Abubakr, who said, “My mother came to me and sheis a polytheist. I said, „O Messenger of Allah, if my mother came to

74 Sahih al-Bukhari, vol.7, no.561; Sayyid Sabiq, Fiqh us-Sunnah, vol.4, no.5

in Alim 6.0 75

Sahih Muslim, no.958 in Alim 6.0



51

me and she is willing, do I establish a link with her?‟ He said, „Yes,establish a link with your mother.‟”76

11) Exchanging Gifts with Non-Muslims

It is a time-honored tradition of Muslims to give gifts,irrespective of the religion of the recipient, and numerous hadithnarrations abound to this effect. For example, Mujahid narratedthat Abdullah ibn Amr ibn al-„As slaug htered a sheep and said,“Have you presented a gift from it to my neighbor, the Jew, for Iheard the Apostle of Allah ( ) say, „ Jibril kept on commending the neighbor to me such that I thought he would make him an heir ‟?”77 UmmSalamah also narrated that the Prophet told her, “I have sent al- Najashi [the Abyssinian king] a robe and some milk.”78

True friendly relations entail reciprocal exchanges of friendship. Accordingly, receiving gifts from non-Muslims is alsopermissible to a Muslim. Salim Al-Bahnasawy notes a well-knowncase from the lifetime of the Prophet ( ):

When Salman Al-Farisy first came to Al-Madinah, he was notyet a Muslim. He knew that the Prophet (peace be upon him)

was dignified and would not accept charity. He entered uponthe Prophet (peace be upon him) and said, “I respect yourdignity and I present a gift to you, not a Sadaqah (charity).” TheProphet (peace be upon him) extended his hand and ate, and sodid the Companions. Al-Hafiz Al-Iraqi commented on thissaying, “This hadith shows the lawfulness of accepting gifts

76 Sayyid Sabiq, Fiqh us-Sunnah, vol.3, no.103a, in Alim 6.0 77 Abu Dawood , no.2446 in Alim 6.0 78

Ahmad , al-Tabarani; cited in Yusuf al-Qaradawi, The Lawful and the

Prohibited in Islam (London: Al-Birr Foundation, 2003), p.317



52

from a polytheist as Salman had not embraced Islam at thattime.”79

Moreover, it is reported that the Prophet ( ) accepted gifts fromnon-Muslim kings.80

12) Giving Charity (sadaqah) to Non-Muslims

A Muslim is free and evenencouraged to give his wealth toany one he so wishes, particularly

his needy and blood relatives without regard to faith. TheMessenger of Allah said,“Whoever believes in Allah and in the Hereafter should take care of his neighbor,”81 and “ Jibril continued to remind me of the neighbor‟s rights till I thought he would tell me that the neighbor inherits from his neighbor .”82

When the Prophet ( ) first migrated to Madinah, and wasconcerned about the meager resources available to assist those in

poverty, he instructed his Companions to give charity only tothose who accepted Islam.83 In correction of this Propheticinstruction, Allah revealed the verse:

79 Salim Al-Bahnasawy, Non-Muslims in the Shari‟ah of Islam (Egypt: Dar

an-Nashr lil-Jami‟at, 2004), p.68, quoting Tafsir al-Qurtubi, vol.11, p.112.80 Ahmad , Tirmidhi; cited in Yusuf al-Qaradawi, The Lawful and the

Prohibited in Islam (London: Al-Birr Foundation, 2003), p.31781 Sahih al-Bukhari, vol.8, no.29 in Alim 6.0 82 Sahih al-Bukhari, vol.8, no.27; See also no.28, in Alim 6.0 83

This event is reported in a number of traditions quoted by al-Tabari in his

Tafsir , vol.3 (Beirut: Dar al-Kutub al-Ilmiyyah, 1992), p.94-96; Tafsir al-

Qurtubi, vol.3 (Beirut: Dar al-Ihya al-Turath al-Arabi, 1985), p.337-339; and

Tafsir Ibn Kathir (Abridged), vol.2 (Riyadh: Darussalam Publishers), p.63,

citing An- Nasa‟i in Al-Kubra 6:305.

The Prophet ( ) explicitly enjoined Muslims to givecharity to all who needed it,

irrespective of faith.- Ibn Kathir



53

It is not for thee (O Prophet) tomake people follow the right path,

since it is God alone who guides whom He wills; and whatever good you may spend on others is for your own good provided you spend only out of a longing for God‟s guidance. For whatever good you may spend will be repaid unto you in full and you will not be wronged. (Q.2:272)

According to several traditions reported by al-Nasa‟i, AbuDawood and others, the Prophet then explicitly enjoined Muslimsto give charity to all who needed it, irrespective of faith.84 Muhammad Asad notes that, “there is full agreement among allcommentators that the above verse… lays down an injunctionbinding upon all Muslims.”85 In fact, Imam al-Razi derives fromthis verse the conclusion that withholding charity must never

become a means of attracting unbelievers to Islam, for faith, inorder to be valid, must be based on conviction and free choice.86

Ibn Kathir states on the issue of one‟s charity possibly being used for un-Islamic purposes (if one gives to a non-Muslim):

„Ata Al-Khurasani said that the āyah [“verse”] means, “You giveaway charity for the sake of Allah. Therefore, you will not beasked about the deeds [or wickedness] of those who receive it.”

(Ibn Abi Hatim, 3:1115). This is a sound meaning… [The giver] will not be asked if the charity unintentionally reachedrighteous, evil, deserving or undeserving persons, for he will be

84See M. Asad, The Message of the Qur‟an (Gibraltar: Dar al-Andalus,

1980), p.61, n.260; Tafsir Ibn Kathir (Abridged), vol.2 (Riyadh: Darussalam

Publishers), p.63.85 M. Asad, op. cit. 86

Ibid.

Withholding charity mustnever become a means of attracting unbelievers toIslam, for faith, in order to be valid, must be based onconviction and free choice.

- Al-Razi



54

rewarded for his good intention. The proof to this statement isthe āyah , “And whatever you spend in good, it will be repaid to

you in full, and you shall not be wronged.”87

In addition to Q.2:272, Allah praises those who, “…give food,

despite their love for it, to the poor and orphans and captives ” (Q.76:8). Ibn Abi Shaybah observes that, “Captives in Muslim society wereobviously unbelievers, as reported by al-Hasan and others.”88 Asad(1980) elaborates:

The term asīr denotes anyone who is a “captive” either literally

(e.g., a prisoner) or figuratively, i.e., a captive of circumstances which render him helpless; thus, the Prophet said, “Thy debtoris thy captive; be, therefore, truly kind to thy captive”(Zamakhshari, Razi, et. al .). The injunction of kindness towardsall who are in need of help – and therefore “captive” in onesense or another – applies tobelievers and non-believersalike (Tabari, Zamakhshari).89

Sayyid Sabiq writes:One can give sadaqa to thedhimmi 90 and the (non-Muslim) soldier, and one isrewarded for that. Allah

87 Tafsir Ibn Kathir (Abridged), vol.2 (Riyadh: Darussalam Publishers),

pp.63-6488

Ibn Abi Shayba, Musannaf , vol.4, pp.39-40; quoted in Yusuf al-Qaradawi,

Fiqh al-Zakat . Trans. from Arabic by Dr. Monzer Kahf (London: Dar al-

Taqwa, 1999), p.44989 M. Asad, The Me ssage of the Qur‟an (Gibraltar: Dar al-Andalus, 1980),

p.916, n.1190

A Non-Muslim subject of an Islamic state, protected by a covenant

The Prophet ( ) gave 500dinars as financial assistance to Abu Sufyan (the leader of

Makkah) for the poor of thepredominantly idol-worshipping Makkans during their period of famine.



55

praised a group of people (for this) when He said, “ And they feed, for His love, the indigent, the orphan, and the captive ” [Q. 76:8]. The

captive is a [non-Muslim] soldier …91

The Prophet‟s example was one of regular charity towards

Muslims and non-Muslims. The works of Seerah (History of theProphet) record that during the peace treaty of Hudaibiyyah, theProphet ( ) gave 500 dinars as financial assistance to Abu Sufyan(the leader of Makkah) for the poor of the predominantly idol- worshipping Makkans during their period of famine.92 This

gesture demonstrates the fact that Islam encourages theconsolidation of peaceful relationships with non-Muslims.

13) Giving Zakat al-Fitr to Non-Muslims

Sayyid Sabiq, in his compendium, Fiqh us-Sunnah , describesZakat al-Fitr in the following words:

91 Sayyid Sabiq, Fiqh us-Sunnah, vol.l3, no.103a in Alim 6.0 92

Sheikh Yusuf al-Qaradawi, Fatawa al-Ma‟asira (Al-Mansura, Egypt: Dar

al-Wafa‟, 1996); Imtiaz Ahmad, “Friendship with Non-Muslims” in Speeches

for an Inquiring Mind (Madinah: Al-Rasheed Printers, 2001), p.56.

These āyāt make nodistinction between poor



56

Zakat al-Fitr was made obligatory in the month of Sha„bān in the

second year of the Hijra . Itspurpose is to purify one who fastsfrom any indecent act or speechand to help the poor and needy.

This view is based upon the hadith reported by Abu Dawood,Ibn Majah, and al-Daraqutni from Ibn Abbas. The Messengerof Allah, upon whom be peace, enjoined Zakat al-Fitr on theone who fasts, to shield one‟s self from any indecent act orspeech and for the purpose of providing food for the needy. Itis accepted as Zakah for the person who pays it before the „Eid

Salah , and it is sadaqa for the one who pays it after the Salah .93

Shaykh Yusuf al-Qaradawi explains:

93 Sayyid Sabiq, Fiqh us-Sunnah, vol.3, no.87a, under the title “The Purpose

of Zakat al-Fitr ”, in Alim 6.0

believers and unbelievers, which is an expression of the

generally required goodtreatment of the People of the Pledge.

Abu Ubayd and Ibn Abi Shaybareport that some followers [of the Companions of the Prophet]gave Zakat al-Fitr to some



57

Zakat al-Fitr , expiation( kaffara ) and vows are like

voluntary charity as far asgiving to People of the Pledge is concerned. Abu Hanifa,Muhammad, and some other jurists permit paying thesecharities to People of the Pledge on the grounds that textsabout these charities are general, such as the āyāt [verses], “If you make your sadaqa public, that is good. But if you conceal it and give it tothe poor, that is better for you, and We will erase some of your bad actions

from you ” (2:271), and “The expiation in that case is to feed ten poor people with the average amount you feed your family ” (5:92), and “ And anyone who is unable to do that must feed sixty poor people ” (58:4).

These āyāt make no distinction between poor believers andunbelievers, which is an expression of the generally requiredgood treatment of the People of the Pledge. Obviously thesescholars believe it is undoubtedly better to give to the Muslimpoor since it helps a person who obeys Allah. Abu Hanifaestablished the condition that an unbeliever must not befighting against Muslims in order to be given Zakat al-Fitr ( Al- Bada‟i„ , vol.2, p.49). Lastly, Abu Ubayd and Ibn Abi Shaybareport that some followers [of the Companions of the Prophet]gave monks Zakat al-Fitr ( Al-Amwal , pp.613-614 and Musannaf Ibn Abi Shayba, vol.4, p. 39). 94

14) Giving Zakat to Non-Muslims

The Qur‟an states, “ Alms are for the poor and needy, and those who are in charge thereof (toadminister it), and those whose hearts are being reconciled, and for those who are in bondage, and those who

94 Yusuf al-Qaradawi, Fiqh al-Zakat . Trans. from Arabic by Dr. Monzer

Kahf (London: Dar al-Taqwa, 1999), p.449

Christian monks.

The majority of Muslim scholarsbelieve that, with the exception of “those whose hearts are being reconciled ”, Zakat should not begiven to any Non-Muslim.

- Yusuf al-Qaradawi



58

are in debt, and in the cause of Allah, (and for) the wayfarer. This is an ordinance from Allah, and Allah is All-Knowing, Wise ” (Q.9:60). This

verse is the basis for the establishment of Zakat in Islam.Muslim scholars unanimously agree that Zakat cannot be paid

to non-Muslims that fight Muslims.95 This ijmā‟ (consensus) isbased on the verse:

“ God only forbids you to turn in friendship towards such as fight against you because of (your) faith, and drive you forth from your homelands, or aid (others) in driving you forth …” (Q.60:9)

This is because financial help to enemies could be used againstIslam in one way or another.

The majority of Muslim scholars believe that, with theexception of “those whose hearts are being reconciled ”, Zakat should notbe given to any non-Muslim.96 This majority view is founded onthe hadith narrated by Mu‟adh, that the Prophet ( ) instructedhim, “ Allah prescribed Zakat on their wealth to be taken from the rich among them and rendered to the poor among them ,” in which the word“them ” is interpreted to refer to Muslims. This hadith is agreedupon as authentic.97

However, in the view of other scholars,

…this hadith does not clearly exclude the non-Muslim poorsince it may simply mean that Zakat should be collected anddistributed in the same area. This hadith is often quoted to

95 Al-Bahr az-Zakhkhar Vol.2, p.195, cited in Yusuf al-Qaradawi, Fiqh al-

Zakat . Trans. from Arabic by Dr. Monzer Kahf (London: Dar al-Taqwa,

1999), p.44796 Yusuf al-Qaradawi (1999) Fiqh al-Zakat . Trans. from Arabic by Dr.

Monzer Kahf. London: Dar al-Taqwa, p.449.97

Ibid., p.451.



59

support the policy of non-transportation of Zakat from oneland to another.98

Indeed, the manner in which thenarrator, Mu‟adh, implementedthe Prophet‟s instructionindicates that he interpreted the word “them ” to mean everyone inthe region (and not just theMuslims). Sheikh Yusuf al-

Qaradawi notes, “Mu‟adhimplemented this instruction by dividing Yemen into regions insuch a way that Zakat was collected and distributed within eachregion autonomously. He wrote letters to the effect that Zakat bedistributed within the same clan from which it was collected.”99

Non-Muslims are included in at least one of the categories of the recipients of Zakat . While prescribing laws for the distributionof Zakat , the Qur‟an includes among the recipients those “whose hearts are being reconciled ” (in Arabic, “mu„allafat qulubuhum ”).

The following hadithindicates how this category was treated by the Prophet( ). Sa‟id ibn al-Musayyab

narrated that Safwan ibn Umayyah said, “By Allah, when theProphet gave to me, he was the person I hated most. Hecontinued to give to me until he became the person I loved the

98 Ibid .99

Ibid , p.511, citing Imam al-Shawkani (n.d.) Nayl al-Awtar Vol.2, p.161.

Al-Halabi Publishers.

„Umar and „Ikrimahinterpreted the word“masakin” in the verse (Qur‟an9:60): “ Alms are for the poor and the needy ( masakin )…” as Non-Muslims.

It must be noted here that theshare of those belonging to thiscategory is not on account of their inability to meet theirmaterial needs but for“reconciliation ” of their hearts.



60

most.”100 Qatadah said, “Those who hearts are being reconciled were often pagan bedouins whom the Prophet ( ) used to

reconcile through giving Zakat in order to bring them to faith.”101 From these and other accounts, “those whose hearts are being reconciled ”include “persons who have recently become Muslims or who needto strengthen their commitment to this faith, and individuals whose evil can be forestalled or who can benefit and defendMuslims.”102

Some jurists are of the

view that this clause isinoperative after the time of the Prophet ( ).103 Their views are based on aprecedent of „Umar ibn al-Khattab who cancelled thepayment of Zakat towardssome recipients of this

category.104 Some otherprominent scholars of the past and present, however, are of the view that this injunction is operative even today.105 Shaykh Yusuf al-Qaradawi mentions that scholars that view the applicability of the verse as permanent include al-Zuhri, Abu Ja‟far al-Baqir, QadiIbn al-„Arabi, al-Khattabi, Ibn Qudama, one group of Malikis, andthe followers of the Hanbali, Zaydi and Ja‟fari Schools of Thought.106

100 Tafsir Ibn Kathir , vol.2, p.325; cited in Yusuf al-Qaradawi‟s Fiqh al-

Zakat . Trans. Dr. Monzer Kahf (London: Dar al-Taqwa, 1999), p.377; Sahih

Muslim, vol.4, no.1806 and Ahmad, vol.6, no.465 transmit it, cited in Tafsir

Ibn Kathir (Abridged), vol.4 (Riyadh: Darussalam Publishers), p.455101 Al-Tabari, Tafsir , vol.14, p.314; cited in Yusuf al-Qaradawi, Fiqh al-

Zakat , op. cit., p.380102

Yusuf al-Qaradawi, Fiqh al-Zakat , op. cit ., p.377

Umar did not annul payment to

„individuals whose hearts arebeing reconciled‟ nor was therean ijma on such annulment. Hesimply judged that there werenone entitled in that category atthat point in time.

- Yusuf al-Qaradawi

Umar ibn Abdul Aziz orderedduring his caliphate that non-Muslim subjects, takenprisoner by an enemy, shouldas much be ransomed andliberated on government

expenses as any Muslimsubjects.

- Ibn Sa‟d



61

Ibn Qudama expounds:

Allah mentions reconciliation of hearts among the categories of Zakat -spending and the Prophet ( ) used to give generously forreconciliation, as stated in famous reports. He continued to dothis until he died. It is unacceptable to abandon the Book of

Allah and the tradition of the Messenger ( ) except by authentic annulment from Allah or His Messenger, andannulment is not confirmed by mere possibility. Moreover,such annulment could only take place during the life of theProphet ( ), because the texts required for annulment ceased to

be revealed upon his death. A text in the Qur‟an can only beannulled by another text in the Qur‟an itself; there is no suchtext. By what virtue is one asked to abandon Qur‟an andSunnah and revert to mere human opinion or the statements of a Companion? Scholars do not consider a statement of aCompanion strong enough to stand in opposition to analogy, sohow could such an opinion stand against the Qur‟an andSunnah? Al-Zuhri also says, “I know of nothing that annuls the

category of those whose hearts are being reconciled.” Lastly,Umar‟s action does not contradict the Qur‟an or Sunnah since, when Muslims do not need those individuals who were paid inthe past, they may choose to cease such payment, and if theneed arises in the future to pay the same individuals or others,that can be done. In reality, this principle applies to allcategories. A category may not exist at a certain time, but thatdoes not mean it is eliminated because it may exist at some latertime.107

103 Ibid . , p.381104

Ibid., p.382105

A. Mawdudi, Tafhim al-Qur'an, vol.2 (Delhi: 1983), p.9; Rashid Rida,

Tafsir al-Qur‟an al -Hakim, vol.2 (1354 A.H.), p.574106 Yusuf al-Qaradawi, Fiqh al-Zakat , op cit ., pp.380-386107 Ibn Qudama, Al-Mughni, vol.2, p.666; cited in Yusuf al-Qaradawi, Fiqh

al-Zakat , op. cit., pp.385-386). In other words, “Umar did not annul payment



62

It must be noted here that the share of those belonging to thiscategory is not on account of their inability to meet their material

needs but for “reconciliation ” of their hearts.108 In spite of this, it is reported that „Umar interpreted the word

“masakin” in the verse (Qur‟an 9:60): “ Alms are for the poor and the needy ( masakin )…” as non-Muslims.109 Ibn Abi Shayba also cites„Umar‟s comment that the verse includes People of the Pledge(“ Ahl al- „Ahd ”)110 who are chronically ill.111 Al-Tabari reports that„Ikrimah understood the word “needy ” to refer to the poor among

to „individuals whose hearts are being reconciled‟ nor was there an ijma on

such annulment. He simply judged that there were none entitled in that

category at that point in time. The statement of al-Hasan and al-Sha„bi that

„today there are no individuals who are being reconciled‟ is understood

similarly as a fact of the age in which they lived. Abrogation of a ruling

enacted by Allah can only be made by Allah through Revelation to His

Messenger and can, therefore, only take place during the time of theMessage. Abrogation is dictated only when two authentic texts of Qur‟an or

Sunna contradict one another and we know that one of them came after the

other chronologically. In the case in hand there is only one text which

determines this category as a recipient of Zakat. There is no text contradicting

the Qur‟anic verse” (Yusuf al-Qaradawi, Fiqh al-Zakat , op. cit ., p.383,

emphasis added).108

An example of this occurring after the time of Caliph Umar was recorded

by Ibn Sa‟d (vol.8, p.260, 272), who wrote that “Umar ibn Abdul Aziz

ordered during his caliphate that non-Muslim subjects, taken prisoner by anenemy, should as much be ransomed and liberated on government expenses

as any Muslim subjects”. Cited in Sa‟id Ramadan, Islamic Law: Its Scope

and Equity, (London: Macmillan, 1961), p.133).109

Abu Yusuf, Kitab al-Kharaj (Cairo, 1382 A.H.), p.144110

The “People of the Pledge” are “the People of the Book, and all who like

them live within Muslim society, pledging their sincerity to the state and

obeying its laws” (Yusuf al-Qaradawi, Fiqh al-Zakat , op. cit ., p.448)111 Ibn Abi Shayba, Musannaf , vol.4, p.40; cited in Fiqh al-Zakat , op. cit .,

p.450



63

the People of the Book.112 Other scholars who allowed the paying of Zakat to non-Muslims include Ibn Sirin and Al-Zuhri.113 Zafar,

a student of Abu Hanifa, also sanctioned it for People of thePledge.114

There are some reports which suggest that the needy among non-Muslims were helped from the collective Zakat funds during the early days of Islam.115 It is recorded that „Umar even orderedthe payment of a monthly allowance from the treasury to a Jew when he saw him begging from door to door, on the grounds that

he was covered by the categories of Q.9:60.116

In addition, some past and

present day scholars still also hold the view that the poor and destitute (andnot just “those whose hearts are to be reconciled ”) among non-Muslims may be helped out of the Zakat funds.117

15) Guarantee of Rights andProtection of Non-Muslim Citizens

The Prophet ( ) commanded that non-Muslim citizens of anIslamic State are to be protected against internal oppression andexternal aggression. A non-Muslim citizen of an Islamic state iscalled a “Dhimmi ” (i.e., protected person).118 Historian Jane Smith

112 Tafsir al-Tabari, vol.14, p.308; cited in Fiqh al-Zakat , op. cit ., p.451

113 Al-Majmu‟ , vol.6, p.228; cited in Fiqh al-Zakat, op. cit ., p.450114 Al-Sarakhsi, Al-Mabsut (n.d.); cited in Fiqh al-Zakat, op. cit .115

Abu „Ubaydah, Kitab al-'Amwal (Cairo, 1353 A.H.), pp.611-612116

Abu Yusuf, Al-Kharaj (n.d.), p.126117 See more detailed discussion on this by Yusuf al-Qaradawi, Fiqh al-

Zakat . Trans. Dr. Monzer Kahf (London: Dar al-Taqwa, 1999), pp.447-452118 Jews and Christians were the earliest dhimmis, though the status was one

that the Prophet also later afforded to Zoroastrians and then Sabians. (Murad

As the Muslim sultanatesand empires grew tolands of other faiths, adhimmi evolved to being virtually any non-Muslim who agreed to live under

a Muslim government.



64

writes, “Christians and Jews, along with Magians, Samaritans,Sabians, and later Zoroastrians and others, were treated as

minorities under the protection of Islam ( dhimmis ).”119 Numerous hadith enunciate

the importance of upholding therights of a dhimmi . On separateoccasions, the Prophet ( ) isreported to have said, “Whoever hurts a dhimmi, hurts me, and he who

hurts me angers Allah ”120

, “Whoever hurts a dhimmi, I am his adversary,and I shall be an adversary to him on the Day of Resurrection ”121, “On the Day of Resurrection, I shall dispute with anyone who oppresses a person from among the People of the Covenant, or infringes on his right, or burdens him beyond his strength, or takes something from him against his will ”122, and “ Anyone who kills a person from among the people with whom there is a treaty (mu„ahid)123 will not smell the fragrance

Wilfried Hofmann, Protection of Religious Minorities in Islam, Leicester,

UK: The Islamic Foundation, 1998.) As the Muslim sultanates and empires

grew to lands of other faiths, a dhimmi evolved to being virtually any non-

Muslim who agreed to live under a Muslim government. This is all too

evident in the fact that the Caliph Umar‟s assassination was perpetrated by

Abu Lulu‟ah, the Zoroastrian, who was a dhimmi! (Sa‟id Ramadan, Islamic

Law: Its Scope and Equity (London: Macmillan, 1961), p.121).119 Jane I. Smith, “Islam and Chr istendom: Historical, Cultural and Religious

Interaction from the Seventh to the Fifteenth Centuries,” The Oxford History

of Islam. Ed. John L. Esposito (Oxford: Oxford University Press, 1999),

p.307120

Al-Tabarani121 Al-Khatib122 Abu Dawood 123 The term mu‟ahid is used for an approved non-Muslim visitor from

another state, as distinct from a dhimmi who is a citizen of the Islamic

The term mu‟ahid is used foran approved non-Muslim visitor from another state, asdistinguished from a dhimmi who is a citizen of the Islamicterritory.

- Al-Shawkani



65

of Paradise, even though its fragrance extends to a walking distance of forty years.”124

It is required for the State touphold that “they enjoy the same rights we enjoy .”125 For example,Khalid ibn al-Walid, in hisfamous “Covenant of Peace” with the people of Hirah, wrote:

I have stipulated that if any one of them becomes unfit to work

on account of old age or for some other reason, or if anyone who was formerly rich becomes so poor that his co-religionistshave to support him, then all such persons will be exempt frompaying the jizya 126 and they, together with their dependents, willget a pension from the Islamic Treasury as long as they chooseto reside in the Islamic state.127

Historian Jane Smith (1999) describes the early Islamic state‟spractice of dhimmi rights as follows:

territory (Al-Shawkani, Nayl al-Awtar , vol.7, p.14; cited in Sa‟id Ramadan,

Islamic Law: Its Scope and Equity (London: Macmillan, 1961), pp.109-110).124 Sahih al-Bukhari, vol.9, no.49, in Alim 6.0 125

Al-Kasani, Bada‟l as-Sana‟l , vol.7, p.100; Ibn al-Qayyim, Ahkam Ahl al-

Dhimmah, Ed. P. Sobhy al-Saleh (Beirut: Dar al-Ilm Lilmalayin, 1964), p.48;

both cited in Salim Al-Bahnasawy, Non-Muslim s in the Shari‟ah of Islam (Egypt: Dar an-Nashr lil-Jami‟at, 2004), p.3 126 Military exemption tax paid by able-bodied, male, non-clergy, non-

Muslim subjects of an Islamic state, in lieu of having to join the army.

Exemptions to women, children, elderly, monks, and those who join the

Muslim army are evidence that the tax is not a fine for disbelief as some have

postulated (Sa‟id Ramadan, Islamic Law: Its Scope and Equity, London:

Macmillan, 1961, p.123).127 Abu Yusuf, Kitab al-Kharaj, p.144; cited in Sa‟id Ramadan, Islamic Law:

Its Scope and Equity (London: Macmillan, 1961), p.123

“…Dhimmi s were allowed to keeptheir own communal laws,although they could apply to aMuslim judge if they wished….”

- Historian Jane Smith



66

The specifics of the requirements for Christians who enjoyeddhimmi status were spelled out in what has come to be referred

to as „the covenant of Umar,‟ which exists in several versionsand most likely was attributed to rather than designed by thesecond caliph, Umar ibn al-Khattab (r. 634-44). The covenantstipulated prohibition of the building of new churches or repairof those in towns inhabited by Muslims, although in some cases

when financing was available Christians did construct new places of worship… Dhimmi s were allowed to keep their owncommunal laws, although they could apply to a Muslim judge if they wished…. Christians occupied high positions in thecaliphal courts as physicians, engineers, architects, andtranslators, and sometimes they were treated as having virtually equal rights with Muslims. Muslim writers and poets sometimesgave great tributes to Christians in their literature.128

It is true that Muslim administrations, however, have at timesimposed some inequitable conditions and restrictions upon dhimmi communities. Smith states that this may be explained by the fact

that after the lifetime of the early caliphs, the:

128 Jane I. Smith, “Islam and Christendom: Historical, Cultural and Religious

Interaction from the Seventh to the Fifteenth Centuries,” The Oxford History

of Islam. Ed. John L. Esposito (Oxford: Oxford University Press, 1999),

p.308

Through the Middle Ages there was a hardening of attitudesagainst dhimmi s, due more topolitical than to religiousreasons, especially after the



67

…dhimmi status seems to havebeen a changing one, in that laws

were made and either broken orforgotten… never free from the whims of individual rulers whomight choose to enforce strict regulations, or from the capriceof mobs expressing their passions in prejudicial and harmful

ways [as may be observed even today in the policies of non-Muslim dominated nations towards their minorities]. In general,the first Arab Muslim dynasty, that of the Umayyads, was fairly flexible in terms of its Christian citizens, but in Islam‟s secondcentury the laws became more stringent. Under the reign of thecaliph al-Mutawakkil (r. 847-61), laws against dhimmi s were mostsevere, sometimes resulting in persecution of Christians as wellas of Mu'tazilis, Shiites, and others [Muslim sects] consideredopponents of the state. Through the Middle Ages there was ahardening of attitudes against dhimmi s, due more to politicalthan to religious reasons, especially after the period of theCrusades.129

Despite these changing attitudes of rulers and the Muslimmasses, knowledge of the implicit rights of dhimmi s in an Islamicstate compelled other Muslims to campaign for justice. Examplesof this include the fervent protest of the public, led by Muslimjurists, against the Caliph Walid ibn Yazid when he exiled non-Muslim citizens of Cyprus to Syria130; and the reprimand sent by Imam al- Awza‟i to the Governor of Lebanon who exiled somenon-Muslim civilians that lived in the same areas as some armedrebels:

129 Ibid., pp.308-309130 Abul-„Ala Maududi, Islamic Law and Constitution (Karachi, Pakistan:

Jamaat-e-Islamic Publications, 1955), p.188; cited in Sa‟id Ramadan, Islamic

Law: Its Scope and Equity (London: Macmillan, 1961), p.99

period of the Crusades.



68

The following extract from the letter that he wrote to himspeaks for itself: “Dhimmi s of the hill-tracts of Lebanon have

been exiled and you know the fact. Amongst them are men who had not taken part in the revolt. I fail to understand why common people should be punished for the sins of particularindividuals and be deprived of their homes and properties.

The Qur‟anic injunction is quite clear that ultimately everybody will have to account for his own actions andnobody shall beheld responsible for anybody else‟s actions. This is an eternal and universal injunction, and the best

advice therefore, that I can give to you is to remind you of one of the directives of God‟s Prophet that he himself willstand up as plaintiff against all such Muslims who are unkindto those non-Muslims who have entered into an agreement

with them, and tax them beyond endurance.”131

16) Muslim minorities living within Non-Muslim states are tohonor their terms of residence and strive to make positive

contributions

131 Ibid.

If a Muslim is able to practiceIslam openly in a non-Muslimland, then that land becomesDar al-Islam (the Abode of Islam) by virtue of his settling there, and living there ispreferable to moving away fromit as other people may be



69

When deriving laws,traditional scholars of the

Muslim world substantially accommodated local customsand practices in societies that newly embraced Islam.132 Suchscholars as Abu Hamid al-Ghazali emphasized the universality andflexibility of Shari‟ah133 and the role of public interest ( maslaha ) inthe revision of rulings ( fatawa ) that were previously deduced only on the basis of analogy with an explicit scriptural ruling.134

This flexibility permits rulings specifically for Muslimminorities in a non-Muslim state, in order to foster a positiverelationship between Muslims, the state, and fellow citizens. AMuslim living anywhere in the world belongs to the Ummah (community of believers), and provided he or she is granted theright to his/her identity and practice of Islam, it is permissible fora Muslim to reside, study or work in a non-Muslim land.135

However, in order to be granted entry, he must agree to abideby certain conditions, whether for visa or migration purposes. AMuslim who is born in a non-Muslim land is usually givenautomatic citizenship and is naturally bound by same agreements,since all believers are characterized as those “who are faithful to their trusts and to their pledges ” (Q.23:8). Once a Muslim chooses toremain a citizen or resident (rather than migrate to another land),

132

T. J. Winter, British Muslim Identity: Past, problems, prospects (Cambridge: The Muslim Academic Trust, 2003), p.12133 Ibid. 134 Wael B. Hallaq, A History of Islamic Legal Theories (Cambridge:

Cambridge University Press, 1997), pp.112-113.135

Ibn Hajr cites the view of al-Mawardi that if a Muslim is able to practice

Islam openly in a non-Muslim land, then that land becomes Dar al-Islam (the

Abode of Islam) by virtue of his settling there, and living there is preferable

to moving away from it as other people may be attracted to Islam merely by

their interaction with him (Fath al-Bari, vol.7, no.230).

attracted to Islam merely by their interaction with him.

- Al-Mawardi



70

he is required to acknowledge the nation‟s legislation and conducthimself within the scope of the law. Upon acceptance of these

conditions of residence, a Muslim is bound by them, as stipulatedby the Islamic rule “al-muslimoon „inda shurootihim ” (i.e. “Muslims arebound by their conditions”).136 This obligation on Muslimminorities in non-Muslim lands illustrates Islam‟s endorsement of peaceful interfaith co-existence.

Moreover, a Muslim should not just be dutiful to his hostcountry but actively contribute towards improving it. This is

because Muslims are enjoined to be “the best nation ever raised for mankind ” (Q.3:110). „Ikrimah explained this verse, saying, “In thepast, people were not secure in other people‟s lands, but asMuslims people of any color feel secure among you…”137, while Abu al-Su„ud elaborates that, “You are the best community forpeople, which clearly means helpful to other people.”138 Al-Khatib also says, “A feature of the Muslim nation is that it shouldnot keep any beneficial advantage to itself but should share its

benefit with other human societies.”139 These explanations accord with the Prophet‟s statement, “The best among you is the best towards people ,”140 and the example of the Prophet Yusuf (peace be uponhim), who was a foreigner residing in Egypt, and even offered hisservices at the level of government (Q.12:54-55).

136

Tariq Ramadan, To Be a European Muslim (Leicester, UK: The IslamicFoundation, 1999), p.173137 Tafsir Ibn Abi Hatim, vol.1, no.472; cited in Taha Jabir al-Alwani,

Towards a Fiqh for Minorities: Some Basic Reflections (London:

International Institute of Islamic Thought, 2003), p.27138

Irshad al-„Aql al -Salim ila Mazaya al-Qur‟an al -„Azim, vol.2, p.70; cited

in Taha Jabir al-Alwani, Towards a Fiqh for Minorities, op. cit ., p.28139 Abd al-Karim al-Khatib, Al-Tafsir al-Qur‟an, vol.4, p.548; cited in Taha

Jabir al-Alwani, op. cit ., p.28140

Sunan Baihaqi



71

Shaykh Abdullah ibn Bayyah, a highly distinguished Malikischolar serving on many international fiqh councils and one of the

contemporary world‟s leading authorities in Usul al-Fiqh (Foundations of Islamic Jurisprudence), explains the obligations of Muslims in non-Muslim lands in the following remarks:

…the relationship between Muslims living in this land and thedominant authorities in this land is a relationship of peace andcontractual agreement – of a treaty. This is a relationship of dialogue and a relationship of giving and taking… It isabsolutely essential that you respect the laws of the land thatyou are living in… We have to maintain those things that areparticular to us as a community, but we also have to recognizethat there are other things that are not particular to us but rathergeneral to the human condition that we can partake in.141

Examples of this friendly yet faith-retaining integration may befound throughout the history of Muslim minority groups in non-Muslim lands. Muslims in China, for instance, are celebrated for

successfully constructing an indigenous Muslim identity within thecountry and making significant contributions to their homeland.142

17) Duty to Non-Muslim Relatives and Parents

141Shaykh Abdullah ibn Bayyah, “Muslims Living in Non-Muslim Lands”,

http://sunnah.org/articles/muslims_in_nonmuslim_lands.htm, 2005142 See Ibrahim Ma Zhao-chun, “Islam in China: The Internal Dimension”,

Journal of the Institute of Muslim Minority Affairs, vol.7, no.2 (UK: July

1986), pp.373-383.

“He who desires that his provision be expanded and that his days be lengthened should join ties of kinship.”

- Prophet Muhammad,transmitted by Bukhari and

http://sunnah.org/articles/muslims_in_nonmuslim_lands.htm

http://sunnah.org/articles/muslims_in_nonmuslim_lands.htm



72

Numerous mentions aremade in both the Qur‟an and

hadith on the obligations of being considerate and loyal to the ties of kinship, irrespective of the religious background of one‟s kinsmen. Allah states in theQur‟an: “Be mindful of your duty to Allah in whose name you appeal to one another, and of your obligations in respect of ties of kinship” ( Q.4:2). Thismessage is emphasized by the Prophet ( ) in the following narration: “Anas related that the Prophet said, „He who desires that his provision be expanded and that his days be lengthened should join ties of kinship.‟”143

This duty is sustaineddespite prevailing tensionsbetween family members. Abdullah ibn Amr, forinstance, relates that theHoly Prophet ( ) said,

“One who reciprocates in doing good is not the one who upholds the ties of kinship. It is the one who upholds them when the other party severs them ”144 Asmā‟, the daughter of Abubakr, reports, “My mother came to me and she is a polytheist.I said, „O Messenger of Allah, upon whom be peace, if my mothercame to me and she is willing, do I establish a link with her?‟ Hesaid, „Yes, establish a link with your mother.‟”145 Another version of thistradition states that Asmā‟ said, “„My mother has come to see me

143 Bukhari and Muslim, cited in Imam an-Nawawi, Riyadh us-Saliheen,

no.321, under section “On Benevolence towards Parents and Strengthening

the Ties of Kinship.” Transl. from Arabic by Muhammad Zafrulla Khan

(London: Curzon Press, 1974), p.74144 Bukhari, cited in Riyadh us-Saliheen, op. cit., no.324, p.75145

Sayyid Sabiq, Fiqh-us-Sunnah, vol.3, no.103a in Alim 6.0

Muslim

“One who reciprocates in doing good is not the one who upholds the ties of kinship. It is the one who upholds them when the other party severs them.”

- Prophet Muhammad, transmittedby Bukhari



73

and she is hoping for something from me. Should I gratify her?‟He said, „Yes, be benevolent towards your mother.‟”146

Similarly, Abu Dharr relates that the Prophet ( ) said, “You will soon conquer the land of Egypt. Then treat its people kindly, for there are ties of treaty and kinship with them .147 When Q.26:215 was revealed, Abu Hurairah relates that the Holy Prophet ( ) summoned theQuraysh and said to them, “O Bani Abd Shams, O Bani Ka‟ab ibn Lu‟ayy safeguard yourselves against the Fire; O Bani Murrah ibn Ka‟ab,safeguard yourselves against the Fire; O Bani Abd Manaf, safeguard

yourselves against the Fire, O Bani Hashim, safeguard yourselves against the Fire; O Bani Abdul Muttalib, safeguard yourselves against the Fire; OFatimah, safeguard thyself against the Fire, for I can avail you nothing against Allah. I have ties of kinship with you, and these I shall continue to honor .”148

18) Sanctity of human life

Each human being has aspecial place in Allah‟s creation

irrespective of what faith or belief an individual chooses to profess.Not only are all humans childrenof Adam to whom Allahcommanded the Angels to bow (Q.2:34), but each human has aspirit Allah breathed into him orher. Allah says “…and then He forms him in accordance with what he is meant to be, and breathes into him of His spirit ” (Q.32:7-9). Thus, every human is a spiritual being living in a physical or earthly body. Eachand every human is born in the way of the fitrah (pure, naturaldisposition) of surrender to God‟s will ( Islam ). It is the family that

146 Riyadh us-Saliheen, op. cit ., no.327, p.75147 Muslim, in Riyadh us-Saliheen, op. cit ., no.330, p.75-76148

Muslim, cited in Riyadh us-Saliheen, op. cit ., no.331, p.76

“Whoever killed a mu‟ahid shall not smell the fragrance of

Paradise though its fragrance can be smelt at a distance of forty years.”

- Prophet Muhammad,transmitted by Bukhari



74

brings different individuals up as belonging to one religious groupor the other. 149

Every human is a spiritualbeing whose life is sacred andharming or taking it unjustly is agreat sin and crime that ispunishable by death, irrespectiveof the murdered person‟s faith(Q.2:178). The gravity of this

crime is highlighted in the narration of Abdullah ibn Amr that theProphet ( ) said, “Whoever killed a mu‟ahid shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years.”150 Imam Malik said, “What is done in our community is that aMuslim is not killed for [killing] a kafir [one who denies thetruth]151 unless the Muslim kills him wrongfully. Then he is killedfor it… The diya [blood money/compensation]

149 See Sahih al-Bukhari, vol.6, no.298 in Alim 6.0; Muwatta, vol.16, no.53 in

Alim 6.0; and Sahih al-Bukhari, vol. 2, nos.440 & 441 in Alim 6.0

respectively.150 Sahih al-Bukhari, vol.9, no.49 in Alim 6.0 151 Misunderstanding on this issue has been generated by incorrect

interpretation of some hadith, such as the following: Abu Juhaifa narrated, “I

asked Ali, „Do you have anything of divine literature besides what is in the

Qur‟an?‟” (or, as Uyaina once said, “„Apart from what the people have?‟”)

“Ali said, „By him who made the grain split and created the soul, we havenothing except what is in the Qur‟an and the ability of understanding Allah‟s

Book which He may endow a man with and what is written in this sheet of

paper.‟ I asked, „What is on this paper?‟ He replied, „The legal regulations of

Diya (compensation for death) and the releasing of captives and the judgment

that no Muslim should be killed in qisas for killing a kafir ‟” (Sahih al-

Bukhari, vol.9, no.50 in Alim 6.0). Ramadan (1961) observes about a similar

hadith:

…there is another recorded hadith which gave rise to controversy. It

reads as follows: “ A Muslim should not be killed for (murdering) an

The Prophet ( ) stood up outof respect for a Jewish corpsebeing carried by for burial. When he was asked why, hereplied, “Was he not a soul? ”

- Bukhari



75

infidel. Nor should a holder of a covenant be killed so long as heholds his covenant .” (Al-Maraghi, Al-Tashri‟ al -Islami li-Ghayri‟l -

Muslimin, p.82). Jurists accept the authenticity of this hadith, but

they opine differently over its implication. Some of them, like

Malik and Al-Shafi‟i, take it as implying a restriction of the general

principle of retaliation. Others, like Abu Hanifah, interpret it within

the general implication of Qur‟anic and other Prophetic texts, AbuHanifah states that the wording of the hadith, using „infidel‟ (kafir )

in the first portion and „holder of a covenant‟ (dhu-„ahdin) in the

second, implies two different categories. Thus, „infidel‟, accordingto Abu Hanifah, should mean the belligerent non-Muslim and the

hadith should thereby imply that neither a Muslim nor a dhimmi is

to be executed for killing a belligerent non-Muslim. The

reasonableness of such an interpretation can well be appreciated if

we recall that in the early days of Islam there were only two active

camps: the subjects of the Islamic State (Muslims and non-

Muslims) and their hostile neighbors… (Sa‟id Ramadan, Islamic

Law: Its Scope and Equity (London: Macmillan, 1961), p.146.

This explanation is corroborated in Tafsir al-Qurtubi, which states,

“Thawri and the scholars of Kufa said that a master may be killed for a slave,

and a Muslim may be killed for a dhimmi. They derived their evidence from

the words of Allah „O you who believe, just retribution is ordained for you in

cases of murder…‟ (Q.2:178) which they said has general applicability, and

also the words of Allah, „We or dained for them a soul for a soul…‟

(Q.5:45).” Al-Qurtubi agrees with this conclusion, stating that the hadith has

specific (rather than general) application. He explains that a dhimmi is equal

to a Muslim in sacredness, which is evident in the laws of just retribution,particularly since both of them (Muslim and dhimmi) belong to Dar al-Islam.

Furthermore, in practice, a Muslim‟s hand may be cut for stealing theproperty of a dhimmi. This also indicates that the wealth of a dhimmi is equal

to the wealth of a Muslim. Likewise, his blood, which is even more sacred

than his wealth, should be protected (Qurtubi, vol.2 (Issue 6), Beirut: Dar

Ihya at-Turath al-Arab, 1985, p.246). Qurtubi continues to state that the

majority of ulama believe that a Muslim cannot be killed for a kafir out of

Dar al-Islam (i.e. belligerent to Muslims). This is consistent with Ramadan‟s

explanation above. (See Tafsir al-Qurtubi, op cit ., Issue 7).



76

of the Jew, Christians andMagians in their injuries is

[also] according to the injury of the Muslims in their diya ...”152

Allah also says “…if anyone slays a human being – unless it be (in punishment) for murder or for spreading corruption on earth – it shall be as though he had slain all mankind; whereas, if anyone saves a life, it shall be as though he had saved the lives of all mankind. …” (Q.5:32)

Islam therefore enjoins believers to respect the life (and death)of every human being irrespective of religion, by virtue of everyone‟s possession of a soul and spirit from Allah. This isdemonstrated in the report that the Prophet ( ) stood up out of respect for a Jewish corpse being carried by for burial. When he was asked why, he replied, “Was he not a soul? ”153 Similarly, whenthe Prophet‟s pagan uncle, Abu Talib died, he ordered theCompanion Ali (Abu Talib‟s son) to bury him.154 It is also

reported that the mother of Al-Harith ibn Abu Rabi‟ah died as aChristian and he followed her funeral accompanied by a group of Companions.155

152 Al-Muwatta, vol.43, no.8b in Alim 6.0, emphasis added.153

Sahih al-Bukhari, vol.2, no.399, in Alim 6.0 154

Abu Dawood, no.1423, An- Nasa‟i, cited in Salim Al-Bahnasawy, Non-

Muslims in the Shari‟ah of Islam (Egypt: Dar an-Nashr lil-Jami‟at, 2004),p.58.155 Al-Kasani, Bada‟l as-Sana‟l , vol.1, p.303; cited in Salim Al-Bahnasawy,

Non-Muslims in the Shari‟ah of Islam (Egypt: Dar an-Nashr lil-Jami‟at,

2004), p.58.

Al-Bahnasawy also cites evidence from the life of the Prophet and the

Sahaba, as well as the views of some classical scholars, on the permissibility

of visiting non-Muslims, preparing their dead for burial and following their

funerals, visiting their graves, comforting, greeting them, etc, and the

guidelines for these (Al-Bahnasawy, pp.56-69)

“…And if God had so willed, He could surely have made you all one single community…”

- Qur‟an 5:48-49



77

In conclusion, Islam has encouraged relations between Muslimsand non-Muslims to be one of respect and kindness, aspracticed by the Prophet ( )throughout his mission. Allahhas given Muslims aresponsibility to be witnesses unto mankind ( shuhada „ ala al-nas Q.2:143), and the best nation raised for mankind (Q.3:110),

through their example of goodness ( birr ) and God-consciousness( taqwa) (Q.2:177, 189, 44; 3:92; 58:9). In this manner, a Muslimshould make his relationship with non-Muslims conducive forda„wah and positive influence, just as he would with a Muslim.However, a Muslim is advised not to seek subjugation to non-Muslim communities out of a desire to be accepted. Furthermore,Muslims are to safeguard their faith and pursue their own moraland spiritual development, since Allah has warned in Qur‟an 5:48-

49, that:“…Unto every one of you have We appointed a (different) law (Shari‟ah)and way of life (Minhaj). And if God had so willed, He could surely have made you all one single community, but (He willed it otherwise) in order to test you by means of what he has vouchsafed unto you. Vie, then,with one another in doing good works! Unto God you all must return; and then he will make you truly understand all that on which you were

wont to differ. Hence, judge between the followers of earlier revelation in accordance with what God has bestowed from on high, and do not follow their errant views; and beware of them lest they tempt thee away from aught that God has bestowed from on high upon thee…” 156

156 Similar warnings are also given in the Qur‟an regarding others, besides

Jews and Christians, who would like Muslims to follow their form of religion

or moral law. The Qur‟an warns faithful Muslims about Muslim hypocrites

Islam respects other people‟sright to follow their respectivefaiths, and “there is nocompulsion in religion”



78

Hence, even though Islam respects other people‟s right tofollow their respective faiths, and “there is no compulsion inreligion”, Muslims are cautioned to hold strongly to their faith, andnot turn away from submission to Allah‟s Will and final guidanceto mankind as contained in the message of the last Prophet,Muhammad ( ).

However, those who insistthat Islam forbids showing

kindness to peaceful non-Muslims would do well toremember Allah‟s explicit words:“As for those (unbelievers) who do not fight against you on account of (your) faith, nor drive you out of your homelands, God does not forbid you to show them kindness and to

deal with them with fairness and equity…” (Q.60:8-9).

( Munafiqun) in Qur‟an 4:89: “They (Muslim hypocrites) would love to see

you deny the Truth even as they have denied it, so that you should be like

them.” In Q.109:1-6, Muslims are told regarding those bent on denying His

truth (Kafirun) to: “Say: „O you who deny the truth! I do not worship that

which you worship, and neither do you worship that which I worship. And I

will not worship that which you have (ever) worshipped, and neither will you

(ever) worship that which I worship. Unto you, your religion, and unto me

mine!‟”

The kind of relationship thatis prohibited between aMuslim and non-Muslim isthat which makes a Muslimcompromise the essentialteachings of Islam, and do what Islam prohibits.



79

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RECOMMENDED WEBSITES157

www.altafsir.com www .discoverislam.net www.ietonline.org www.irf.net www.islam.about.com www.islam-guide.com www.islamic-awareness.org

www.islamicgarden.com www.islamicity.com www.islamicweb.com www.islamonline.net www.islamunveiled.com www.jannah.com www.jannah.org www.masud.co.uk

www.muhaddith.com/index.html www.muslimtube.blogspot.com www.renaissance.com.pk www.shamela.ws (Arabic) www.soundvision.com/info www.sunnipath.com www.uga.edu/islam www.witness-pioneer.org/ www.zaytuna.org

157These online resources have very useful information and products on

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on the internet daily. Other Islamic websites may be even more informative

than the above listed, and whereas these websites are recommended, not all

the views and opinions expressed in them necessarily reflect those of DIN or

the IET.

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http://www.altafsir.com/



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BACK COVER

Many non-Muslims, and even some Muslims, are of the opinion thatIslam is inherently against any form of friendliness with those who donot ascribe to the faith. Many assume that Islam prescribes therelationship between Muslims and non-Muslims to be one of war,hostility, and intolerance. This position is commonly advanced by antagonists of Islam for the dual purpose of undermining a Muslim‟spride in his faith and a non-Muslim‟s confidence in having any valuablelong-term interactions with Muslims.

Relations with Non-Muslims aims to clarify the Islamic positionregarding inter-faith relations based on the authoritative and authenticteachings of the Qur‟an and Sunnah of the Prophet Muhammad (p). Thebook empowers readers against the litany of confusion on this topic, andcultivates a greater understanding of Islam‟s attitude towards bridge-building.

The Da‟ wah Institute of Nigeria (DIN) is the research and Islamic

propagation department of the Islamic Education Trust (IET). The DINpartners with other organizations for comprehensive capacity building andimproved da‟wah effectiveness. It conducts training programs on Islam andDialogue for Peaceful Coexistence, as well as Personal Development andLeadership, Business and Financial Literacy, Pre-marital and Marital Counseling,Da‟wah Resource Management, and other courses. DIN also organizes a ruralDa‟wah Grassroots Program, Imam training courses, and produces audiovisualand other multimedia content. In addition DIN partners with otherorganizations – Muslim, non-Muslim, government agencies and NGOs - infurthering its objectives and the strategic good of society at large. DIN haspartnered with organizations based in Nigeria as well as other countries in

relationship with non-muslims

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