Quranic Foundations And Structure Of Muslim Society
Chapter 5.
Duties towards non-Muslims as non-Muslims
1. Duties towards all non-Muslims irrespective of their being friendly or inimical.
2. Particular attitude towards those non-Muslims who are either friendly or neutral.
3. Particular attitude towards those non-Muslims who are active enemies of Islam and Muslims.
(1) DUTIES TOWARDS ALL NON-MUSLIMS IRRESPECTIVE OF THEIR BEING FRIENDLY OR INIMICAL
ENDS:
1. Ensuring justice to and co-operation in goodness with, the non-Muslims;
2. Active sympathy with non-Muslims in rescuing them from spiritual and moral evils.
(1) ENSURING JUSTICE TO AND CO-OPERATION IN GOODNESS WITH, THE NON-MUSLIMS:
(a) Duties of Commission:
(1) Absolute justice under all circumstances enjoined:
“O you who believe! be you the maintainers of your pact with Allah (stand out firmly for Allah), as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is nearer to Duty: and fear Allah. For Allah is well-acquainted with all that you do.” (5:9).
(2) Fulfillment of pacts, contracts and treaties enjoined:
“O you who believe! Fulfill the contracts (with whomsoever you may make them) . . .” (5:1).
(3) Forgiveness, in case of personal injuries from non-Muslims, enjoined:
“Tell those who believe, to forgive those who do not look forward to the Days of Allah (i.e., the non-Muslims); it is for Him to recompense (for good or ill) each People according to what they have earned.” (14:14).
(4) Granting protection to non-Muslims, even from amongst enemies, if they so desire, enjoined:
“If one amongst the Pagans asks you for asylum, grant it to him, so that he may hear the Word of Allah; and then escort him to where he can be secure. That is because they are men without knowledge.” (9:6).
(b) Duties of Omission:
(1) Transgressing the limits of justice in respect of non-Muslims and persecuting even the enemies of Islam among them, prohibited:
“… And let not the hatred of some people—because they shut you out from the Sacred Mosque—incite you to transgress (the limits of justice and humanity in respect of them) …” (5:3).
(2) Co-operation in sin and transgression prohibited:
“… and co-operate not in sin and transgression, but keep your duty to Allah. Lo! Allah is strict in punishment.” (5:3).
(2) ACTIVE SYMPATHY WITH NON-MUSLIMS IN RESCUING THEM FROM SPIRITUAL AND MORAL EVILS, ENJOINED:
(a) Duties of Commission:
(1) Duty of reaching out the Message of Islam to non-Muslims enjoined:
Inviting fellow-beings to Truth, and, for that purpose, the dissemination and propagation of the eternal Message of Islam, constitutes one of the noblest tasks, as the Holy Qur’an says:
“Who is better in speech than one who calls (men) to Allah, works righteousness, and says: ‘I am of those who bow in Islam’?” (41:33).
This task has been made the obligation of every Muslim, because it has been delegated to the Muslim community as a whole:
“Ye are the best of Peoples, evolved for (the service of) mankind, enjoining what is right, forbidding what is wrong, and believing in Allah …” (3:110).
Reaching out the Message of Islam successfully is, however, a difficult and highly specialized task—a task for which God raised the Prophets. It, therefore, necessitates high-class organization and highly qualified and superbly trained missionaries. The Holy Qur’an is fully alive to it and makes it a duty of the Muslims to provide both:
“Let there arise out of you (O Muslims!) a band (of missionaries) inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity.” (3:104).
The necessity of the creation of a high-class missionary organization as well as of superb accomplishments of those who might undertake to serve as missionaries of Islam, have both been emphasized in the following verse—the former in the word “wisdom”, the latter in the verse as a whole:
“Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: For your Lord knows best, who have strayed from His Path, and who receive guidance.*” (16:125).
* The comments of Abdullah Yusuf Ali on this verse are very edifying. He says:
“In this wonderful passage are laid down principles of religious teaching, which, are good for all time. But where are the Teachers with such qualifications? We must invite all to the Way of God, and expound His Universal Will; we must do it with wisdom and discretion, meeting people on their own knowledge and experience, which may be very narrow, or very wide. Our preaching must be, not dogmatic, not self-regarding, not offensive, but gentle, considerate, and such as would attract their attention. Our manner and arguments should not be acrimonious, but modelled on the most courteous and the most gracious example, so that the hearer may say to himself; ‘This man is not dealing merely with dialectics; he is not trying to get a rise out of me; he is sincerely expounding the faith that is in him, and his motive is the love of man and love of God’” (Op cit., n. 2161).
All in all, reaching out the Message of the Holy Qur’an—the Message of Islam—to every human being, and to exert to the utmost in that way, is the bounden duty of the Muslims towards God, towards themselves and towards the non-Muslims.
The Holy Qur’an enjoins:
“And strive hard for (the Cause of) Allah (i.e., reaching out to all mankind the Religion of Allah and consolidating it all over the earth)* with the (sincere, disciplined and hard) striving which is His right.
“He has chosen you (for this), and has not laid upon you in Religion any hardship (but only blessing): it is the Faith of your father Abraham. It is He Who has named you Muslims (lit. ‘those who have surrendered to God’); both (in the Revelation that came) before (since the time of Adam) and in this (Revelation), that the Messenger (Muhammad) may be a witness for you, and you be (by word and deed) witnesses (of the truth of Islam) for (all) mankind.” (22:78).
* “It is He Who has sent His Messenger with Guidance and the Religion of Truth that He may proclaim it (make it triumph) (as the supreme spiritual force) over all religion (i.e. over all systems of belief and action), even though the Pagans may detest (it).” (61:9)
(2) Co-operation in deeds of righteousness enjoined:
“… and co-operate in righteousness and pious duty.” (5:3).
(b) Duties of Omission:
(1) Forced conversion of non-Muslims prohibited:
The Holy Qur’an says:
“Let there be no compulsion in (respect of adoption of the) religion (of Islam): Truth stands out clear from error …”* (2:256).
NOTE: This verse also rules out persecution of non-Muslims on religious basis.
“… so that he who was to perish (spiritually), should perish by a clear proof (of the Truth of Islam); and he who was to remain alive (spiritually) may remain alive by a clear proof …” (8:42)
(2) Hurting the religious feelings through hurtful language, even when it relates to pure and simple superstitions, prohibited:
“Revile not (O Muslims!) those (false deities) whom they call upon besides Allah …” (6:108).
It may, however, be noted that, in controversies with the non-Muslims, if they attack Islam maliciously, a Muslim has been permitted to retort but with the condition of sticking to strictest equity. At the same time, however, the Holy Qur’an wants the Muslim debater and controversialist to restrain himself, not losing temper and not forgetting his religion’s sublime principles of conduct. We are told:
“And if you catch them out (in a controversy), catch them out no worse than they catch you out: But if you show forbearance that is indeed the best (i.e., the most appropriate course) of those who are forbearing.” (16:126).
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(2) PARTICULAR ATTITUDE TOWARDS THOSE NON-MUSLIMS WHO ARE EITHER FRIENDLY OR NEUTRAL
(a) Duty of Commission:
Social Intercourse and Benevolence permitted:
(1) The Holy Qur’an says:
“Allah forbids you not that you should deal benevolently and equitably with those who fought not against you on account of religion nor drove you out from your homes; verily Allah loves those who are just.” (60:8).
(2) The Holy Qur’an permits the extension of social relations with non-Muslims in proportion to the affinity which they may have with the Qur’anic moral and spiritual values. Thus, it permits marriage with the women who follow some revealed religion and have thus affinity with Islam. It also allows partaking of their lawful food:
“This day are (all) good things made lawful for you. The food of those who have received the Scripture is lawful for you (provided it consists of lawful things), and your food is lawful for them. And so are the virtuous women of the believers and the virtuous women of those who received the Scripture before you (lawful for you) when you give them their marriage portions and live with them in honor, not in fornication, nor taking them as secret concubines. Whoso denies the faith, his work is vain and he will be among the losers in the Hereafter.” (5:5).*
* “The question is for food generally, such as is ordinarily ‘good and pure’: in the matter of meat it should be killed with some sort of solemnity analogous to that of the Kalima. The rules of Islam in this respect being analogous to those of the People of the Book, there is no objection to mutual recognition, as opposed to meat killed by Pagans with superstitious rites. In this respect the Christian rule is the same: ‘That you abstain from meats offered to idols, and from blood, and from things strangled, and from fornication.’ (Acts, XV: 29). Notice the bracketing of fornication with things unlawful to eat.” (A. Yusuf Ali, op. cit., n. 699).
“Islam is not exclusive. Social intercourse, including inter-marriage, is permitted with the People of the Book. A Muslim man may marry a woman from their ranks on the same terms as he would marry a Muslim woman, i.e., he must give her an economic and moral status, and must not be actuated merely by motives of lust or physical desire. A Muslim woman may not marry a non-Muslim man, because her Muslim status would be affected: the wife ordinarily takes the nationality and status given by her husband’s law. A non-Muslim woman marrying a Muslim husband would be expected eventually to accept Islam. Any man or woman, of any race or faith, may, on accepting Islam, freely marry any Muslim woman or man, provided it be from motives of purity and chastity and not of lewdness.” (A. Yusuf Ali, op. cit., n. 700).
(b) Duty of Omission:
Marriages with: (a) polytheistic and idolatrous women or men, or (b) men belonging to the ‘People of the Book’, even when they are friendly or neutral, prohibited:
As to (a):
“And do not marry the idolatresses until they believe, and certainly a believing slave woman is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing male slave is better than an idolater even though he should please you; these invite to the Fire, and Allah invites to the Garden (of Bliss) and forgiveness by His will, and makes clear His Signs to human beings, that they might be mindful.” (2:221).
As to (b):
Verse 5 of Sura 5, quoted above, confines the permission of marriage with the ‘People of the Book’ to their women only, thus definitely excluding their males whom, therefore, a Muslim woman is not allowed to marry.
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(3) PARTICULAR ATTITUDE TOWARDS THOSE NON-MUSLIMS WHO ARE ACTIVE ENEMIES OF ISLAM AND MUSLIMS:
(a) Duties of Omission:
END: Preservation of Islam and Muslims.
1. Befriending active enemies, who are devoted to the destruction of Islam and Muslims, and establishing with them intimate relations, even though they are near relatives, prohibited:
There are several verses in the Holy Qur’an which bear reference to this problem. We quote all the important ones herein below: Every such verse relates, without exception, only to those non-Muslims of the days of Qur’anic Revelation—Pagans, Jews and Christians—who were sworn enemies of Islam and whose active hostility towards Muslims had reached the highest limits. They had it as their permanent mission to do all in their power for destroying and annihilating Islam and Muslims. It was, thus, for protecting Islam and Muslims against their enemies and not out of spite for non-Muslims as such, that the following verses were revealed, and they hold good wherever and whenever similar situation arises. The rationality and justice of laying down this duty is obvious and must be accepted by every reasonable human being.
The Holy Qur’an says:
“Let not the Believers take for friends or helpers infidels (actively hostile to Islam) rather than believers: if you do that, in nothing will there be help from Allah: except (entering into some no-war pact with them) by way of precaution, that you may guard yourselves from them …” (3:28).
“Oh you who believe! take not into your intimacy those outside your ranks: they will not fail to corrupt you. They only desire your ruin: Rank hatred has already appeared from their mouths: Something far worse is hidden in their hearts. We have made plain to you the Signs, if you have wisdom. Ah! you are those who love them, but they love you not,—though you believe in the whole of the Book. When they meet you, they say, ‘We believe’; but when they are alone, they bite off the very tips of their fingers at you in their rage. Say: ‘Perish In your rage; Allah knows well all the secrets of the heart’. If anything that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it. But if you are constant and do right, not the least harm will their cunning do to you, for Allah compasses round about all that they do.” (3:118-120).
“They but wish that you should reject Faith, as they do, and be on the same footing (as they); but take not friends from their ranks until they flee in the Way of Allah (from what is forbidden). But if they turn renegades seize them and slay them, and (in any case) take no friends or helpers from their ranks: …” (4:89).
“Already have We Sent you word in the Book, that when you hear the Signs of Allah held in defiance and ridicule, you are not to sit with them unless they turn to a different theme; if you did, you would be like them. For Allah will collect the Hypocrites and those who defy Faith—all in Hell; …” (4:140).
“Oh you who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other.* And he amongst you that turn to them (for friendship) is of them. Verily Allah guides not a people unjust.” (5:54).
* The Holy Qur’an refers here to a well-attested historical fact.
“Oh you who believe! take not for friends and protectors those who take your religion for a mockery or sport,—whether among those who received the Scripture before you, or among those who reject Faith; But fear Allah, if you have Faith (indeed).” (5:60).
“When you see men engaged in vain discourse about Our Signs, turn away from them unless they turn to a different theme. If Satan ever makes you forget, then after recollection, sit not in the company of the ungodly.” (6:68).
“But when the forbidden months are past, then fight and slay the Pagans* wherever you find them, or seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them; for Allah is Oft-Forgiving, Most Merciful.” (9:5).
* of Arabia, who were in a state of pitched war with Islam and Muslims
“Oh you who believe! Take not for protectors your fathers and your brothers if they love infidelity above Faith: If any of you do so, they do wrong.” (9:23).
“Oh Prophet! Strive hard against the Rejecters and the Hypocrites (to combat the evils of their hostility). And be firm against them. Their abode is Hell,—an evil refuge indeed.” (9:73).
“They (i.e., the Hypocrites) swear by Allah that they said nothing (evil), but indeed they uttered blasphemy, and they did it after accepting Islam; and they meditated a plot which they were unable to carry out: this revenge of theirs was (their) only return for the bounty with which Allah and His Messenger had enriched them! If they repent, it will be best for them. But if they turn back (to their evil ways), Allah will punish them with a grievous penalty in this life and in the Hereafter: they shall have none on earth to protect or help them.” (9:74).
“O you who believe! Fight the (hostile) infidels who gird you about, and let them find firmness in you: and know that Allah is with those who fear Him.” (9:123).
“You will not find any people who believe in Allah and the Last Day, befriending those who oppose Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred …” (58:22).
“O you who believe! take not My enemies and yours as friends (or protectors),—offering them (your) love, even though they have rejected the Truth that has come to you, and have driven out the Prophet and yourselves (from your homes), (simply) because you believe in Allah your Lord! If you have come out to strive in My Way and to seek My Good Pleasure (take them not as friends), holding secret converse of love (and friendship) with them: for I know full well all that you reveal. And any of you that does this has strayed from the Straight Path. If they were to get the better of you, they would behave to you as enemies, and stretch forth their hands and their tongues against you for evil, and they desire that you should reject the Truth. Of no profit to you will be your relatives and your children on the Day of Judgment: He will judge between you; For Allah sees well all that you do.” (60:1-3).
“Allah only forbids you with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in the circumstances), that do wrong.” (9:9).
2. Firmness against the enemies of Islam enjoined:
“Muhammad is the Messenger of Allah; and those who are with him are strong against (the evils of) the Rejecters …” (48:29).
3. Mightiness against the enemies of Islam enjoined:
“… (The quality of true Muslims should be that they should be) mighty against the (hostile) Rejecters …” (5:57).
4. Building up military strength in the highest possible measure, as a safeguard against dangers from the side of the enemies of Islam, enjoined:
“Against them (i.e., your enemies) make ready your Power to the utmost of your strength, including steeds of war, to strike terror into (the hearts of) the enemies of Allah and your enemies, and others besides, whom you know not, but whom Allah does know. Whatever you shall spend in the Cause of Allah, shall be repaid unto you, and you shall not be treated unjustly.” (8:60).
5. Fighting against the enemies with the fullest enthusiasm, and to the finish, in order to defend Islam and Muslims and make them safe, in case the non-Muslims create a state of war, enjoined:
“Oh Messenger! rouse the Believers to the fight. If there are twenty amongst you, patient and persevering, they will conquer two hundred : if a hundred, they will conquer a thousand of the Rejecters: for these are a people without understanding.” (8:65).
“To those against whom war is made, permission is given (to fight), because they are wronged;—and verily Allah is Most Powerful for their aid;—(they are) those who have been expelled from their homes in defiance of right,—(for no cause) except that they say, ‘Our Lord is Allah’. Had not Allah check one set of people by means of another, monasteries, churches, synagogues, and masjids, in which the name of Allah is commemorated in abundant measure, would surely have been pulled down …” (22:39-40).*
*“Several translators have failed to notice that yuqataluna (in the best approved texts) is in the passive voice, ‘against whom war is made’, …not ‘who take arms against the unbelievers’ as Sale translates it. The clause ‘and verily their aid’ is parenthetical. Verse 40 connects on with ‘they are wronged’. The wrong is indicated: ‘driven by persecution from their home, for no other reason than that they worshipped the One True God’. This was the first occasion on which fighting—in self-defence—was permitted. This passage therefore undoubtedly dates from Medina.” (Abdullah Yusuf Ali. op.cit., n. 2816).
(b) Duties of Commission
END: Promotion of Peace, Justice and Goodwill among mankind.
1. Maintaining the attitude of readiness for making peace with the enemies of Islam in the interest of human welfare, enjoined:
“But if the enemy incline towards peace, you too incline towards peace, and trust in Allah: for He is the One who hears and knows (all things). Should they intend to deceive you,— verily Allah suffices you …” (8:61-62).
2. Finally, observing absolute justice in all respects and in all dealings with the enemies of Islam enjoined as bounden duty:
“Oh you who believe! be maintainers of your pact with Allah (i.e., stand out firmly for Allah) as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is nearer to Duty: and fear Allah. For Allah is well-acquainted with all that you do.” (5:9).
3. In the case of non-Muslim parents, continued service to them enjoined, even when they exert to turn a Muslim away from Islam:
“But if they (i.e., the non-Muslim parents) strive to make you join in worship with Me things of which you have no knowledge, obey them not; yet bear them company in this life with justice (and consideration) and follow the way of those who turn to Me (in love). In the end the return of you all is to Me, and I will tell you the truth (and meaning) of all that you did.” (31:15).
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to be continued . . . . .
Quranic Foundation & Structure Of Muslim Society In The End Times
