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Treating people of the scripture-1 - Muslimah - 02-14-2009
Few years ago, a group of people emerged claiming that Islam commands for the mistreatment of people of the scripture. They backed their claim by bringing up sayings of the Messenger blessing and peace be upon him ordering Muslims to clamp on and narrow the road in their way, refrain from initiating greeting (saying salam), and not even return back the salam. Even a number of well educated Muslims believe as such. However, this claim is totally negated in Quran as well as Sunnah, Ahadeeth of the Messenger blessing and peace be upon him as well as the companions.
According to Quran:
1. "Made lawful to you this day are the good foods. The food of the People of the Scripture is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture before your time, when you have given their due bridal money, desiring chastity, not committing illegal sexual intercourse, nor taking them as girl-friends. And whosoever denies faith, then fruitless is his work, and in the Hereafter he will be among the losers." (Quran 5:5)
By virtue of the above noble Ayah, making the food of people of the scripture lawful implies conducting trade transactions, accepting their food invitation, and offering food invitation. Based on the same rule, Islam allows marriage between Muslim men and women from people of the scripture. Not only this, but also secured her equal conditions as those set for marriage with Muslim women. Those conditions include that they must be chaste, receive Mahr (dowry), the man must intend for continual marriage, and not committing illegal sexual intercourse, nor taking them as girl-friends. It is a known fact that marriage is deemed the highest form of social relations, having said that, how would Islam allow inter-faith marriages (between a Muslim man and women of scripture) then command for the humiliation of the woman's family?
2. "And argue not with the People of the Scripture, unless it be in (a way) that is better (with good words and in good manner, inviting them to Islamic Monotheism with His Verses), except with such of them as do wrong, and say (to them): "We believe in that which has been revealed to us and revealed to you; our Ilah (God) and your Ilah (God) is One (i.e. Allah), and to Him we have submitted (as Muslims)." (Quran 29:46)
The way that is best is interpreted as the highest levels of goodness and kindness according to the Arabic language. The levels of goodness include Hassan= good, ahsan=better and al ahsasan=best and then comes the one that is best=allati hya ahassan that translates as the highest degree. When Allah Sets an exception saying "except those among them who do wrong", this either means those who exceeded the limits of manner during a dialogue such as insulted the Messenger of Islam or Islam using an inappropriate form of speech. Or it could be taken also as the category that fights Islam and Muslims. This makes it clear that each group is assigned for what they deserve in terms of type of treatment. This command, coming from Allah, to argue with the people of scripture using the best is contrary to setting a rule of mistreating them even if they were peaceful and not in war with Muslims.
3. " Allah does not forbid you to deal justly and kindly (tabruhum wa tuqsetou) with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity.* It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the wrong-doers." (Quran 60:8-9)
Originally, Islam is a religion of peace, a love oriented jurisprudence, a system targeting to cover and establish its methodology universally. Islam aims to gather people under its banner as loving brothers and sisters who are known to each other. Nothing would obstruct the achievement of this aim unless in case of aggression launched against Islam and Muslims. In case people of the scripture maintained a peaceful attitude towards Muslims, Islam is no need to express hostility. Even in case of disputes, the door remains open to restore cordial feelings, how? through embracing proper behaviour and equal treatment hoping that rivals of Islam-one day-will see all the good in joining the fold of Islam and live under its banner (Tafseer Sheikh Sharawy).
"Perhaps Allah will make friendship between you and those whom you hold as enemies. And Allah has power (over all things), and Allah is Oft-Forgiving, Most Merciful." (Quran 60:7)
Islam never despairs that one day souls will turn towards the right direction as a result to this straight trend. Actually, we have many experiences in stories of people who reverted to Islam as a result to kind treatment, that stand as evidence to this.
The international Islamic legislation (Shari`a) establishes the peaceful status with other people collectively as the fixed and original status. It only changes in response to a military attack that consequently creates a necessity of deterrence, a concern of a potential breaching of a treaty, using force to suppress freedom of practicing Dawa (call to Islam), or freedom of faith. Except for the previously mentioned situations that create a need for using force, the normal conditions are peace, cordial treatment, Bir, and justice for all.
"It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the wrong-doers." (Quran 60:9)
"If you (O Muhammad) fear treachery from any people throw back (their covenant) to them (so as to be) on equal terms (that there will be no more covenant between you and them). Certainly Allah likes not the treacherous." (Quran 8:58)
Those two noble Ayahs establish the rules of treating non Muslims in cases of fight, aggression, betrayal..etc as explained in the above text.
To further explain, the underlined part shows how the Muslim nation will act in cases of breaching treaties. In such situations, Muslims must mutually break the treaty in order to be on equal terms. However, a notification to the other party must be made lest they accuse the Muslim party of deception.
Treating people of the scripture-1 - Muslimah - 02-21-2009
Treating People of Scripture-2
Three Ayahs were introduced in the previous article outlining the manners of dealing with non Muslims in general and people of scripture in particular. Additionally, there is a host of Ayahs that are indirectly supporting this approach, among others:
" Invite (humankind, O Muhammad) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Quran) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided." (Quran 16:125)
Speaking about the invitation or calling to Islam here covers all categories of people and to elaborate on the insight of this Ayah, wisdom here according to a number of Mufasereen (scholars who interpreted Quran) explained as the Quran, others identified it as choosing the right time when the person's heart is opened and ready to receive Dawa. The Ayah continues to introduce the package of Dawa mannerism including fair preaching which in Arabic is (Mawe`za hassana) that scholars explained as kind and lenient speech. It ends up with using alati hya ahssan that accords with Ayah (29:46).
Allah may He be Exalted Say:
" And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh hearted, they would have broken away from about you;" (Quran 3:159)
The target group of this Ayah is those who believe in Allah and His Messenger, nevertheless, Allah Lord of the Worlds Is teaching His Messenger that in case he used bad discourse and was hard hearted, they would have turned away from him. In such case, if Msulims would turn away due to inappropriate discourse, polytheists and people of scripture would certainly will walk away and even refuse to listen leave alone believing in him if he expressed harsh manner and hard heart.
When Allah Sent His Messengers Mussa and Harun blessing and peace be upon them to Said to them:
" Go, both of you, to Pharaoh, verily, he has transgressed (all bounds in disbelief and disobedience and behaved as an arrogant and as a tyrant).* And speak to him mildly, perhaps he may accept admonition or fear (Allah)." (Quran 20:43-44)
In his Tafseer, Ibn Katheer explained saying: This Ayah contains therein much insight to learn from. The point is that Pharaoh was extremely a tyrant and proud versus Mussa who was chosen by Allah from among mankind. However, Allah still commanded Mussa not to use but kind and lenient discourse. Ibn Katheer reviewed different explanations of Mufasereen and concluded saying: the conclusion here is that Mussa and Harun's call to Pharaoh must be based on kind, lenient and easy speech aiming to facilitate outreaching his soul and achieving better success.
Mohammad the Messenger of Allah blessing and peace be upon his is no less than Mussa blessing and peace be upon him, neither the party being called to Islam is not worse than Pharaoh. Therefore, he is even more eligible to apply the kind manner in treatment and discourse, and so is his nation who must follow suit of their role model.
" Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much." (Quran 33:21)
In terms of Sunnah, one who studies and learns through the life of the honored Messenger blessing and peace be upon him, can easily see how he was a model of good mannerism and easy interaction starting from the initiation of his message till death. Because of this, he deserved that Allah Lord of the worlds addresses him Saying:
" And verily, you (O Muhammad) are on an exalted standard of character." (Quran 68:4)
In this series of articles, we intend to study the Medina phase of the Messenger's life for it involves the communication between Islam, Judaism and Christianity.
After the Messenger blessing and peace be upon him attained a stable life in Medina, he entered into a good neighborhood, cooperation and joint defense convention with the Jews.
In Medina, the Jewish community consisted of three major tribes, namely; Banu Qaynouqa`a, Banu Qurayza and Banu Al Nadeer in addition to 8 other Jewish families who either belonged to Medina tribes or independent.
The following articles involved the position of Jews:
Those of the Jews who followed us are eligible for support and equal treatment sparing them unjust position or calling for support against them.
In case the Jews were combatants, they must spend along with the believers. This article indicates that both Ummahs Muslims and Jews are independent but concurrently are in a military coalition where by cooperation between both Ummahs during war is incumbent, meanwhile each Ummah incurs the financial responsibility of its given army.
The Jews of Bani A`ouf constitute an Ummah with the believers. The Jews have their own religion and to the Muslims theirs, their slaves and selves except one who is involved in unjust or sin. This person shall be individually subject to punishment that will only harm him and certainly will affect his household indirectly.
It is apparent how this article secures to the Jews the citizenship principle within the Muslim nation while emphasizing freedom of faith.
Bani Annajar Jews have equal rights as Beni A`wof.
The Messenger of Allah blessing and peace be upon him mentioned the names of Jewish families and sub families stating:
The Jews of xyz enjoy the same rights enjoyed by Beni A`wof.
Both the Jews and Muslims incur their respective expenditures separately, however, they have the duty of joint support against those who enter into war with the parties agreeing to this convention. They are also obliged towards each other for mutual consultancy, advice, and kind treatment without committing wrong or sin.
This point implies the necessity for both parties to consult and advice each other before entering into war.
They are obliged for mutual military support against parties that attached Yatherb (Medina).
The Jews of Aws, their slaves and selves are eligible for what the parties of this convention enjoy of pure kindness.