02-21-2009, 12:11 PM
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.