Some Muslims themselves entertain misunderstandings and extremist views about the issue of relations between Muslims and others that are based on a completely wrong interpretation of the Quran and the Sunnah, the practice of the Prophet. This calls for a detailed study, so that misunderstandings, wrong interpretations and extremist views about Islamic teachings regarding relations between Muslims and others can be countered.
Respect for the Human Race
Islam teaches that all human beings, irrespective of community or race, are children of the same set of primal parents, and, so, are bound together by their common humanity. As the Quran states:
“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you.” (Quran 49:13).
This basic Islamic teaching about the whole of humankind being children of the same parents stresses the need for consciousness of our common humanity and of us being brothers unto each other. This is why, according to a hadith report, the Prophet would, after finishing his prayers, supplicate with God, saying, ‘O Allah! Sustainer of myself and of everything! I bear witness that all human beings are brothers of each other.’
According to the Quran, human beings are creatures worthy of respect: “We have honoured the sons of Adam […]and conferred on them special favours, above a great part of Our Creation.” (Quran 17:70)
This clearly indicates that Islam regards human beings as deserving respect, love and concern on the basis of their humanity. A hadith report well illustrates this teaching. Once, the Prophet was present along with some of his disciples when a funeral procession passed by. The Prophet stood up. Seeing the Prophet stand out of respect for the dead man, some of his companions informed him that the man had been a Jew. But, the Prophet responded, ‘Was he not a human being?’ After the Prophet, some of his companions, too, followed this example of his, as is related in the books of Hadith compiled by Bukhari and Muslim.
The Bond of Nation/Community (Qaum)
Islam recognizes a certain sort of brotherhood and feeling of oneness among members of the same community/nation as an established fact. This is expressed in the Quran in the form of various prophets, such as Hud, Saleh, Shoeb and so on, addressing the non-Muslim members of their communities as brothers, and, in this way, accepting a relationship of nation- or community-based brotherhood between Muslims and non-Muslims belonging to the same nation or community. When these prophets of God preached His message to their own people (who were not Muslims, or ‘submitters’ to God), they addressed them as ‘ya qaum’ or ‘O my people’, appealing to their hearts and reminding them of the common bond of community that they shared with them. This clearly indicates the sort of concern and love that Muslims should adopt when addressing their non-Muslim compatriots and in seeking to cement bonds with them.
Kind Behaviour Towards Non-Muslims: Some Examples
Various Islamic teachings and Sunnah or practice of the Prophet indicate the kindness and concern that non-Muslims deserve from Muslims. The Quran mentions that needy non-Muslims are deserving of the financial assistance of Muslims, and that, therefore, they should be helped. In the Surah Al-Baqara of the Quran, God says that guiding others to the faith is not the work of human beings, and that God guides whom He wills. The Quran adds that we must not refuse to help a needy person simply because he or she refuses to accept Islam. It says that we shall be rewarded for whatever we spend in God’s way:
“It is not required of thee (O Messenger) to set them on the right path but Allah guides to the right path whom He pleaseth. Whatever of good ye give benefits your own souls and ye shall only do so seeking the “Face” of Allah. Whatever good ye give, shall be rendered back to you and ye shall not be dealt with unjustly.” (Quran 2:272)
This verse indicates that while providing financial help to others it is not necessary to distinguish between those who accept Islam and those who do not. In other words, all needy people are deserving of such help.
Reconciliation and Kind-Heartedness
Islam stresses kindness towards relatives, especially close relations, so much so that it says that God declares war against he who does not fulfill his responsibilities towards his relatives (Masnad Ahmad 1684; Sahih al-Bukhari 5987-5989). It also declares that those who sunder their relations with their relatives will have no place in heaven (Sahih Muslim, 2556).
Kindness towards and reconciliation with relatives applies to all… Muslim as well as non-Muslim. It is their right. Islam seeks to cement relations, not to destroy them. Thus, non-Muslim relatives have all the rights over a Muslim, so much so that the Quran lays down that if a Muslim’s parents are not Muslim themselves, and even if they seek to pressurize their Muslim son or daughter to abandon Islam, they must be treated well under all conditions, although one should not yield to their pressure.
The mother of Abu Hurairah, a companion of the Prophet, used to say bad things about the Prophet, but Abu Hurairah tolerated this. When he complained about her behavior to the Prophet, the latter prayed for her, rather than expressing hatred for her. Because of this, she was guided (Sahih al-Muslim, 2491).
The mother of Hazrat Asma bint Abu Bakr was a polytheist. In the wake of the Treaty of Hudaibiyah between the Muslims, led by the Prophet, and the Meccan pagans, relatives from both sides were able to meet each other. At this time, Hazrat Asma’s mother came to Medina to meet her, bringing along with her some gifts. Hazrat Asma thought of reciprocating this gesture by giving her mother some presents when she was returning. However, she hesitated for a bit, not sure if Islam allowed for Muslims to present gifts to their non-Muslim relatives. Accordingly, she approached the Prophet and asked him if she should seek to strengthen her ties (silah rahmi) with her mother. In reply, the Prophet said she must, and instructed her to give her gifts. (Sahih al-Bukhari 2602; Fath al-Bari).
Other Social Relations between Muslims and Others .
While Muslims have been forbidden to engage in such relations with non-Muslims that might undermine or destroy their religious distinctiveness, Islam stresses that Muslims must relate with concern, and a high standard of morality with non-Muslims in order to create a better society. Treating neighbours kindly is such an important Islamic teaching that in the corpus of Hadith, narrations relating to the Prophet, it has been said that not abiding by this teaching can sometimes even lead to the danger of one’s own faith being taken away. The Prophet thrice proclaimed that he who is a source of discomfort to his neighbour is not a true believer (momin) (Sahih al-Bukhari, 6016).
One aspect of the life of the Prophet, which serves as a model for Muslims to emulate, is that even if an enemy is in great trouble one should supplicate for him with God. On the one hand, the Prophet would beseech God to punish bloody oppressors, but, on the other hand, we see the Prophet helping the Quraish of Mecca, who stiffly opposed him, when they were faced with a severe famine. In that critical situation, Abu Sufiyan, the Quraish leader who had stridently opposed the Prophet, came to him. Invoking their relationship, he said that the Quraish, the tribe that the Prophet himself belonged to, were dying, and requested him to beseech God. The Prophet prayed to God, and because of his prayer the situation was cured (Sahih Bukhari, 4824).
Commensality or eating together has great importance in building relationships. The Prophet used to invite non-Muslims for meals. Expressing concern for the oppressed and distressed, irrespective of religion, is something basic for good social ties, and the Prophet Muhammad also abided by this. He would visit the homes of non-Muslims when they were sick, to enquire about their health (Sahih al-Bukhari 5657). The Prophet also gave gifts to non-Muslims, and courteously accepted the gifts that they presented him with, as has been recorded in the books of Hadith.
From these references to the shariah and the Sunnah, the practice of the Prophet Muhammad, it is clear that Islam stands for humanitarianism, love, concern, compassion, large-heartedness and good behaviour with people of other faiths, in general. That is to say, if a person who follows another faith is not an oppressor or an enemy of Islam or a conspirator or is not waging war against Muslims, Islam considers him or her worthy of help and solidarity and stresses respect for his or her humanity.
(Translated from Urdu by Yoginder Sikand)
(This is a translation of excerpts from Yahya Nomani’s Urdu book, al-Jihad [Lucknow: Al-Mahad al-Ali Lil Darasat al-Islamiya, 2009. Yahya Nomani works with the Lucknow-based Urdu Islamic monthly, al-Furqan)