The Tolerance of the Prophet towards Other Religions (part 1 of 2): To Each Their Own Religion

The Tolerance of the Prophet towards Other Religions (part 1 of 2): To Each Their Own Religion Description: Many mistakenly believe that Islam does not tolerate the existence of other religions present in the world. This article discusses some of the foundations the Prophet Muhammad himself laid in dealing with people of other faiths, with a practical examples from his lifetime. Part 1: Examples of religious tolerance for people of other faiths found in the constitution which the Prophet laid in Medina.By M. Abdulsalam (IslamReligion.com) The dealings of the Prophet, may God praise him, with other religions can best be described in the verse of the Quran: “To your be your religion, to me be mine.” The Arabian Peninsula during the time of the Prophet was a region in which various faiths were present. There were Christians, Jews, Zoroastrians, polytheists, and others not affiliated with any religion. When one looks into the life of the Prophet, one may draw on many examples to portray the high level of tolerance shown to people of other faiths. In order to understand and judge this tolerance, one must look into the period in which Islam was a formal state, with the specific laws laid down by the Prophet in accordance with the tenets of religion. Even though one can observe many examples of tolerance shown by the Prophet in the thirteen years of his stay in Mecca, one may incorrectly think that it was only due to seeking to raise the profile of the Muslims and the social status of Islam and in general. For this reason, the discussion will be limited to the period which commenced with the migration of the Prophet to Medina, and specifically once the constitution was set. The Saheefah The best example of the tolerance shown by the Prophet to other religions may be the constitution itself, called the ‘Saheefah’ by early historians.[1] When the Prophet migrated to Medina, his role as a mere religious leader ended; he was now the political leader of a state, governed by the precepts of Islam, which demanded that clear laws of governance be laid out to ensure harmony and stability in a society which once had been distraught by decades of war, one which must ensure the peaceful coexistence of Muslims, Jews, Christians and polytheists. Due to this, the Prophet laid down a ‘constitution’ which detailed the responsibilities of all parties which resided in Medina, their obligations towards each other, and certain restrictions which were placed on each. All parties were to obey what was mentioned therein, and any breach of its articles was regarded as an act of treachery. One Nation The first article of the constitution was that all the inhabitants of Medina, the Muslims as well as those who had entered the pact from the Jews, Christian, and idolaters, were “one nation to the exclusion of all others.” All were considered members and citizens of Medina society regardless of religion, race, or ancestry. People of other faiths were protected from harm as much as the Muslims, as is stated in another article, “To the Jews who follow us belong help and equity. He shall not be harmed nor his enemies be aided.” Previously, each tribe had their alliances and enemies within and without Medina. The Prophet gathered these different tribes under one system of governance which upheld pacts of alliances previously in existence between those individual tribes. All tribes had to act as a whole with disregard to individual alliances. Any attack on other religion or tribe was considered an attack on the state and upon the Muslims as well. The lives of the practitioners of other religions in the Muslim society was also given protective status. The Prophet said: “Whoever kills a person who has a truce with the Muslims will never smell the fragrance of Paradise.” (Saheeh Muslim) Since the upper hand was with the Muslims, the Prophet strictly warned against any maltreatment of people of other faiths. He said: “Beware! Whoever is cruel and hard on a non-Muslim minority, curtails their rights, burdens them with more than they can bear, or takes anything from them against their free will; I (Prophet Muhammad) will complain against the person on the Day of Judgment.” (Abu Dawud) To Each Their Own Religion In another article, it states, “the Jews have their religion and the Muslims have theirs.” In this, it is clear that anything other than tolerance would not be tolerated, and that, although all were members of a society, each had their separate religion which could not be violated. Each was allowed to practice their beliefs freely without any hindrances, and no acts of provocation would be tolerated. There are many other articles of this constitution which may be discussed, but emphasis will be placed on an article which states, “If any dispute or controversy likely to cause trouble should arise, it must be referred to God and His Messenger.” This clause maintained that all inhabitants of the state must recognize a higher level of authority, and in those matters which involved various tribes and religions, justice could not be meted out by individual leaders; rather it must be adjudicated by the leader of the state himself or his designated representatives. It was allowed, however, for individual tribes who were not Muslims, to refer to their own religious scriptures and their learned men in regards to their own personal affairs. They could though, if they opted, ask the Prophet to judge between them in their matters. God says in the Quran: “If they do come to you, either judge between them or decline to interfere.” (Quran 5:42) Here we see that Prophet allowed each religion to judge in their own matters according to their own scriptures, as long as it did not stand in opposition to articles of the constitution, a pact which took into account the greater benefit of the peaceful co-existence of the society. Footnotes: [1] Madinan Society at the Time of the Prophet, Akram Diya al-Umari, Intenation Islamic Publishing House, 1995. Next: The Tolerance of the Prophet towards Other Religions (part 2 of 2): Religious Autonomy and Politics Parts of This Article The Tolerance of the Prophet towards Other Religions (part 1 of 2): To Each Their Own Religion The Tolerance of the Prophet towards Other Religions (part 2 of 2): Religious Autonomy and Politics Source: islamreligion.com

Aminah Assilmi, Ex-Christia, USA

Aminah Assilmi, Ex-Christian, USA (part 1 of 4) Description: Ending up in a theatre class filled with heathen Arabs, Aminah is bent upon saving them from Hell.By Aminah Assilmi - I was completing a degree in Recreation when I met my first Muslims. It was the first year that we had been able to pre-register by computer. I pre-registered and went to Oklahoma to take care of some family business. The business took longer than expected, so I returned to school two weeks into the semester (too late to drop a course). I wasn’t worried about catching up my missed work. I was sitting at the top of my class in my field. Even as a student, I was winning awards in competition with professionals. Now you need to understand that while I was attending college and excelling, ran my own business, and had many close friends, I was extremely shy. My transcripts actually had me listed as severely reticent. I was very slow to get to know people and rarely spoke to anyone unless was forced to or already knew them. The classes I were taking had to do with administration and city planning, plus programming for children. Children were the only people I ever felt comfortable with. Well, back to the story. The computer printout held one enormous surprise for me. I was registered for a Theatre class...a class were I would be required to perform in front of real live people. I was horrified! I could not even ask a question in class, how was I going to get on a stage in front of people? My husband was his usual very calm and sensible self. He suggested that I talk to the teacher, explain the problem, and arrange to paint scenery or sew costumes. The teacher agreed to try and find a way to help me out. So I went to class the following Tuesday. When I entered the classroom, I received my second shock. The class was full of ‘Arabs’ and ‘camel jockeys.’ Well, I had never seen one but I had heard of them. There was no way I was going to sit in a room full of dirty heathens! After all, you could catch some dreadful disease from those people. Everyone knew they were dirty, not to be trusted either. I shut the door and went home. (Now, there is one little thing you should know. I had on a pair of leather hot pants, a halter top, and a glass of wine in my hands...but they were the bad ones in my mind.) When I told my husband about the Arabs in the class, and that there was no way I was going back, he responded in his usual calm way. He reminded that I was always claiming that God had a reason for everything, and maybe I should spend some time thinking about it before I made my final decision. He also reminded me that I had a scholar’s award that was paying my tuition, and if I wanted to keep it, I would have to maintain my G.P.A.. Three credit hours of ‘F’ would have destroyed my chances. For the next two days, I prayed for guidance. On Thursday I went back to the class convinced that God had put me there to save those poor ignorant heathens from the fires of hell. I proceeded to explain to them how they would burn in the fires of hell for all eternity if they did not accept Jesus as their personal savior. They were very polite, but did not convert. Then, I explained how Jesus loved them and had died on the cross to save them from their sins. All they had to do was accept him into their hearts. They were very polite, but still did not convert. So, I decided to read their own book to show them that Islam was a false religion and Mohammed was a false God. One of the students gave me a copy of the Quran and another book about Islam, and I proceeded with my research. I was sure I would find the evidence I needed very quickly. Well, I read the Quran and the other book. Then I read another 15 books, Sahih Muslim and returned to the Quran. I was determined I would convert them! My studies continued for the next one and half years. During that time, I started having a few problems with my husband. I was changing, just in little ways but enough to bother him. We used to go to the bar every Friday and Saturday, or to a party, and I no longer wanted to go. I was quieter and more distant. He was sure I was having an affair, so he kicked me out. I moved into an apartment with my children and continued my determined efforts to convert the Muslims to Christianity. Then, one day, there was a knock on my door. I opened the door and saw a man in a long white night gown with a red and white checkered table cloth on his head. He was accompanied by three men in pajamas. (It was the first time I had ever seen their cultural dress.) Well, I was more than a little offended by men showing up at my door in night clothes. What kind of a woman did they think I was? Had they no pride or dignity? Imagine my shock when the one wearing the table cloth said he understood I wanted to be a Muslim! I quickly informed him I did not want to be a Muslim. I was Christian. However, I did have a few questions. If he had the time.... Aminah Assilmi, Ex-Christian, USA (part 2 of 4) Description: After discussing Islam with a faithful Muslim, she accepts Islam, but with her own conditions!By Aminah Assilmi - Published on 16 Jan 2006 - Last modified on 31 Jul 2006Viewed: 368 - Rating: 5 from 5 - Rated by: 1Printed: 38 - Emailed: 0 - Commented on: 0 Category: Articles > Stories of New Muslims > Women His name was Abdulaziz Alshaikh, and he made the time. He was very patient and discussed every question with me. He never made me feel silly or that a question was stupid. He asked me if I believed there was only one God and I said yes. Then he asked if I believed Mohammed, may God praise him, was His Messenger. Again I said yes. He told me that I was already a Muslim! I argued that I was Christian, I was just trying to understand Islam. (Inside I was thinking: I couldn’t be a Muslim! I was American and white! What would my husband say? If I am Muslim, I will have to divorce my husband. My family would die!) We continued talking. Later, he explained that attaining knowledge and understanding of spirituality was a little like climbing a ladder. If you climb a ladder and try to skip a few rungs, there was danger of falling. The Shahadah was just the first step on the ladder. Still we had to talk some more. Later that afternoon, May 21, 1977 at Asr’, I took Shahadah. However, there were still some things I could not accept, and it was my nature to be completely truthful, so I added a disclaimer. I said: “I bear witness that there is no god but God and Mohammed is His Messenger” ‘but, I will never cover my hair and if my husband takes another wife, I will castrate him.’ I heard gasps from the other men in the room, but Abdulaziz silenced them. Later I learned that he told the brothers never to discuss those two subjects with me. He was sure I would come to the correct understanding. The Shahadah was indeed a solid footing on the ladder to spiritual knowledge and closeness to God. But it has been a slow climb. Abdulaziz continued to visit me and answer my questions. May God reward him for his patience and tolerance. He never admonished me or acted like a question was stupid or silly. He treated each question with dignity and told me that the only stupid question was the one never asked. Hmmm... my grandmother used to say that. He explained that God had told us to seek knowledge, and questions were one of the ways to accomplish that. When he explained something, it was like watching a rose open - petal by petal, until it reached its full glory. When I told him that I did not agree with something and why, he always said I was correct up to a point. The he would show me how to look deeper and from different directions to reach a fuller understanding. Alhamdulillah [To God is all praise]! Over the years, I had many teachers. Each one special, each one different. I am thankful for each one of them and the knowledge they gave. Each teacher helped me to grow and to love Islam more. As my knowledge increased, the changes in me became more apparent. Within the first year, I was wearing hijab. I have no idea when I started. It came naturally, with increased knowledge and understanding. In time, I even came to be a proponent of polygamy. I knew that if God had allowed it, there had to be something good in it. “Glorify the name of thy Guardian - Lord Most High, Who hath created, and further, given order and proportion; Who hath measured, and granted guidance; and Who bringeth out the (green and lush) pasture, and doth make it (but) swarthy stubble, We shall make you to recite (the Quran), so do not forget, except as God wills: for He knoweth what is manifest and what is hidden. And We will make it easy for thee (to follow) the simple (path).” (Quran 87:1-8) When I first started to study Islam, I did not expect to find anything that I needed or wanted in my personal life. Little did I know that Islam would change my life. No human could have ever convinced me that I would finally be at peace and overflowing with love and joy because of Islam. This book spoke of THE ONE GOD, THE CREATOR OF THE UNIVERSE. It described the beautiful way in which He had organized the world. This wondrous Quran had all the answers. God is The Loving! God is the Source of Peace! God is the Protector! God is the Forgiver! God is the Provider! God is the Maintainer! God is the Generous One! God is the Responsive! God is the Protecting Friend! God is the Expander! “Have we not expanded thee thy breast? And removed from thee thy burden the which did gall thy back? And raised high the esteem (in which) thou (art held)? So, verily, with every difficulty, there is relief: Verily, with every difficulty there is relief!” (Quran 94:1-6) The Quran addressed all the issues of existence and showed a clear path to success. It was like a map forgiving, an owner manual for life! Aminah Assilmi, Ex-Christian, USA (part 3 of 4) Description: Ameenah discusses the various trials she faced after accepting Islam, from having her children taken away from her to losing all friends and family.By Aminah Assilmi - Published on 16 Jan 2006 - Last modified on 31 Jul 2006Viewed: 319 - Rating: 5 from 5 - Rated by: 2Printed: 37 - Emailed: 0 - Commented on: 0 Category: Articles > Stories of New Muslims > Women How Islam changed my Life “How much more we love the light...If once we lived in Darkness.” When I first embraced Islam, I really did not think it was going to affect my life very much. Islam did not just affect my life. It totally changed it. Family life: My husband and I loved each other very deeply. That love for each other still exists. Still, when I started studying Islam, we started having some difficulties. He saw me changing and did not understand what was happening. Neither did I. But then, I did not even realize I was changing. He decided that the only thing that could make me change was another man. There was no way to make him understand what was changing me because I did not know. After I realized that I was a Muslim, it did not help matters. After all...the only reason a woman changes something as fundamental as her religion is another man. He could not find evidence of this other man...but he had to exist. We ended up in a very ugly divorce. The courts determined that the unorthodox religion would be detrimental to the development of my children. So they were removed from my custody. During the divorce, there was a time when I was told I could make a choice. I could renounce this religion and leave with my children, or renounce my children and leave with my religion. I was in shock. To me this was not a possible choice. If I renounce my Islam....I would be teaching my children how to be deceptive, for there was no way to deny what was in my heart. I could not deny God, not then, not ever. I prayed like I had never prayed before. After the thirty minutes was up, I knew that there was no safer place for my children to be than in the hands of God. If I denied him, there would be no way in the future to show my children the wonders of being with God. The courts were told that I would leave my children in the hands of God. This was not a rejection of my children! I left the courts knowing that life without my babies would be very difficult. My heart bled, even though I knew, inside, I had done the right thing. I found solace in Ayat-ul-Kursi. “God! There is no god but He - the Living, the Self-subsisting, Supporter of all. No slumber can seize him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) Before or After or Behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and he feeleth no fatigue in guarding and preserving them for He is Most High, The Supreme (in Glory).” (Quran 2:255) This also got me started looking at all the attributes of God and discovering the beauty of each one. Child custody and divorce were not the only problems I was to face. The rest of my family was not very accepting of my choice either. Most of the family refused to have anything to do with me. My mother was of the belief that it was just a phase and I would grow out of it. My sister, the ‘mental health expert’ was sure I had simply lost my mind and should be institutionalized. My father believed I should be killed before I placed myself deeper in Hell. Suddenly I found myself with no husband and no family. What would be next? Friends: Most of my friends drifted away during that first year. I was no fun anymore. I did not want to go to parties or bars. I was not interested in finding a boyfriend. All I ever did was read that ‘stupid’ book (the Quran) and talk about Islam. What a bore. I still did not have enough knowledge to help them understand why Islam was so beautiful. Employment: My job was next to go. While I had won just about every award there was in my field and was recognized as a serious trend setter and money maker, the day I put on hijab, was the end of my job. Now I was without a family, without friends and without a job. Aminah Assilmi, Ex-Christian, USA (part 4 of 4) Description: “True, God has tested me, as was promised, and rewarded me far beyond what I could ever have hoped for.”By Aminah Assilmi - Published on 16 Jan 2006 - Last modified on 31 Jul 2006Viewed: 303 - Rating: 5 from 5 - Rated by: 3Printed: 44 - Emailed: 7 - Commented on: 0 Category: Articles > Stories of New Muslims > Women In all this, the first light was my grandmother. She approved of my choice and joined me. What a surprise! I always knew she had alot of wisdom, but this! She died soon after that. When I stop to think about it, I almost get jealous. The day she pronounced Shahadah, all her misdeeds had been erased, while her good deeds were preserved. She died so soon after accepting Islam that I knew her ‘BOOK’ was bound to be heavy on the good side. It fills me with such joy! As my knowledge grew and I was better able to answer questions, many things changed. But, it was the changes made in me as a person that had the greatest impact. A few years after I went public with my Islam, my mother called me and said she did not know what this ‘Islam thing’ was, but she hoped I would stay with it. She liked what it was doing for me. A couple of years after that she called again and asked what a person had to do to be a Muslim. I told her that all person had to do was know that there was only ONE God and Mohammed was His Messenger. Her response was: “Any fool knows that. But what do you have to do?” I repeated the same information and she said: “Well...OK. But let’s not tell your father just yet.” Little did she know that he had gone through the same conversation a few weeks before that. My real father (the one who thought I should be killed) had done it almost two months earlier. Then, my sister, the mental health person, she told me that I was the most ‘liberated’ person she knew. Coming from her that was the greatest compliment I could have received. Rather than try to tell you about how each person came to accept Islam, let me simply say that more members of my family continue to find Islam every year. I was especially happy when a dear friend, Brother Qaiser Imam, told me that my ex-husband took Shahdah. When Brother Qaiser asked him why, he said it was because he had been watching me for 16 years and he wanted his daughter to have what I had. He came and asked me to forgive him for all he had done. I had forgiven him long before that. Now my oldest son, Whitney, has called, as I am writing this book, and announced that he also wants to become Muslim. He plans on taking the Shahadah as the ISNA Convention in a couple of weeks. For now, he is learning as much as he can. God is The Most Merciful. Over the years, I have come to be known for my talks on Islam, and many listeners have chosen to be Muslim. My inner peace has continued to increase with my knowledge and confidence in the Wisdom of God. I know that God is not only my Creator but, my dearest friend. I know that God will always be there and will never reject me. For every step I take toward God, He takes 10 toward me. What a wonderful knowledge. True, God has tested me, as was promised, and rewarded me far beyond what I could ever have hoped for. A few years ago, the doctors told me I had cancer and it was terminal. They explained that there was no cure, it was too far advanced, and proceeded to help prepare me for my death by explaining how the disease would progress. I had maybe one year left to live. I was concerned about my children, especially my youngest. Who would take care of him? Still I was not depressed. We must all die. I was confident that the pain I was experiencing contained Blessings. I remembered a good friend, Kareem Al-Misawi, who died of cancer when he was still in his 20’s. Shortly before he died, he told me that God was truly Merciful. This man was in unbelievable anguish and radiating with God’s love. He said: “God intends that I should enter heaven with a clean book.” His death experience gave me something to think about. He taught me of God’s love and mercy. This was something no one else had ever really discussed. God’s love! I did not take me long to start being aware of His blessings. Friends who loved me came out of nowhere. I was given the gift of making Hag. Even more importantly, I learned how very important it was for me to share the Truth of Islam with everyone. It did not matter if people, Muslim or not, agreed with me or even liked me. The only approval I needed was from God. The only love I needed was from God. Yet, I discovered more and more people, who for no apparent reason, loved me. I rejoiced, for I remembered reading that if God loves you, He causes others to love you. I am not worthy of all the love. That means it must be another gift from God. God is the Greatest! There is no way to fully explain how my life changed. Alhamdulillah (All praise is due to God)! I am so very glad that I am a Muslim. Islam is my life. Islam is the beat of my heart. Islam is the blood that courses through my veins. Islam is my strength. Islam is my life so wonderful and beautiful. Without Islam, I am nothing, and should God ever turn His magnificent face from me, I could not survive. “O God! let my heart have light, and my sight have light, and my hearing (senses) have light, and let me have light on my right, and let me have light on my left, and let me have light above me, and have light under me, and have light in front of me, and have light behind me; and let me have light.” (Saheeh Al-Bukhari) “Oh my Lord! Forgive my sins and my ignorance and my exceeding the limits (boundaries of righteousness) in all my deeds and what you know better than I. O God! Forgive my mistakes, those done intentionally or out of my ignorance or (without) or with seriousness, and I confess that all such mistakes are done by me. Oh God! Forgive my sins of the past and of the future which I did openly or secretly. You are the One who makes the things go before, and You are the One who delays them, and You are the Omnipotent.” (Saheeh Al-Bukhari) Parts of This Article Aminah Assilmi, Ex-Christian, USA (part 1 of 4) Aminah Assilmi, Ex-Christian, USA (part 2 of 4) Aminah Assilmi, Ex-Christian, USA (part 3 of 4) Aminah Assilmi, Ex-Christian, USA (part 4 of 4) SOURCE: islamreligion.com

What Does Islam Say about Terrorism?

What Does Islam Say about Terrorism? Description: A look at the various principles of Islam which show that Islam is truly a mercy to the world, and the indiscriminate violence and terrorism is not condoned by the religion. By islam-guide.com - Islam, a religion of mercy, does not permit terrorism. In the Quran, God has said: “God does not forbid you from showing kindness and dealing justly with those who have not fought you about religion and have not driven you out of your homes. God loves just dealers.” (Quran 60:8) The Prophet Muhammad, may God praise him, used to prohibit soldiers from killing women and children,[1] and he would advise them: {...Do not betray, do not be excessive, do not kill a newborn child.}[2] And he also said: {Whoever has killed a person having a treaty with the Muslims shall not smell the fragrance of Paradise, though its fragrance is found for a span of forty years.}[3] Also, the Prophet Muhammad has forbidden punishment with fire.[4] He once listed murder as the second of the major sins,[5] and he even warned that on the Day of Judgment, {The first cases to be adjudicated between people on the Day of Judgment will be those of bloodshed.[6]}[7] Muslims are even encouraged to be kind to animals and are forbidden to hurt them. Once the Prophet Muhammad said: {A woman was punished because she imprisoned a cat until it died. On account of this, she was doomed to Hell. While she imprisoned it, she did not give the cat food or drink, nor did she free it to eat the insects of the earth.}[8] He also said that a man gave a very thirsty dog a drink, so God forgave his sins for this action. The Prophet, may God praise him, was asked, “Messenger of God, are we rewarded for kindness towards animals?” He said: {There is a reward for kindness to every living animal or human.}[9] Additionally, while taking the life of an animal for food, Muslims are commanded to do so in a manner that causes the least amount of fright and suffering possible. The Prophet Muhammad said: {When you slaughter an animal, do so in the best way. One should sharpen his knife to reduce the suffering of the animal.}[10] In light of these and other Islamic texts, the act of inciting terror in the hearts of defenseless civilians, the wholesale destruction of buildings and properties, the bombing and maiming of innocent men, women, and children are all forbidden and detestable acts according to Islam and the Muslims. Muslims follow a religion of peace, mercy, and forgiveness, and the vast majority have nothing to do with the violent events some have associated with Muslims. If an individual Muslim were to commit an act of terrorism, this person would be guilty of violating the laws of Islam. (For more articles on Islam on terrorism, please refer to the links at More on Islam on Terrorism.) Footnotes: [1] Narrated in Saheeh Muslim, #1744, and Saheeh Al-Bukhari, #3015. [2] Narrated in Saheeh Muslim, #1731, and Al-Tirmizi, #1408. [3] Narrated in Saheeh Al-Bukhari, #3166, and Ibn Majah, #2686. [4] Narrated in Abu-Dawood, #2675. [5] Narrated in Saheeh Al-Bukhari, #6871, and Saheeh Muslim, #88. [6] This means killing and injuring. [7] Narrated in Saheeh Muslim, #1678, and Saheeh Al-Bukhari, #6533. [8] Narrated in Saheeh Muslim, #2422, and Saheeh Al-Bukhari, #2365. [9] This saying of Muhammad has been mentioned in more detail on this page. Narrated in Saheeh Muslim, #2244, and Saheeh Al-Bukhari, #2466. [10] Narrated in Saheeh Muslim, #1955, and Al-Tirmizi, #1409.

Source:http://www.islamreligion.com/articles/238/

The Pillars of Islam

The First Pillar of Islam: The Muslim Profession of Faith Description: An introduction to the first pillar of Islam: the Muslim Profession of Faith, or the shahada, that no-one deserves worship except God, and Muhammad is the Messenger of God, and the various meanings they contain.By IslamReligion.com - All practicing Muslims accept belief in the ‘Six Articles of Faith’ and are obliged to follow the ‘Five Pillars.’ They are: 1. Muslim profession of faith or shahada. 2. Ritual Prayer or salah. 3. Obligatory Charity or zakah. 4. Fasting or sawm. 5. Pilgrimage or hajj. The First Pillar Muslim Profession of Faith The Shahada is the Muslim profession of faith and the first of the ‘Five Pillars’ of Islam. The word shahada in Arabic means ‘testimony.’ The shahada is to testify to two things: (a) Nothing deserves worship except God (Allah). (b) Muhammad is the Messenger of God (Allah). A Muslim is simply one who bears witness and testifies that “nothing deserves worship except God and Muhammad is the messenger of God.” One becomes a Muslim by making this simple declaration. It must be recited by every Muslim at least once in a lifetime with a full understanding of its meaning and with an assent of the heart. Muslims say this when they wake up in the morning, and before they go to sleep at night. It is repeated five times in the call to prayer in every mosque. A person who utters the shahada as their last words in this life has been promised Paradise. Many people ignorant of Islam have misconceived notions about the Allah, used by Muslims to denote God. Allah is the proper name for God in Arabic, just as "Elah", or often "Elohim", is the proper name for God in Aramaic mentioned in the Old Testament. Allah is also His personal name in Islam, as "YHWH" is His personal name in Judaism. However, rather than the specific Hebrew denotation of "YHWH" as "He Who Is", in Arabic Allah denotes the aspect of being “The One True Deity worthy of all worship”. Arabic speaking Jews and Christians also refer to the Supreme Being as Allah. (a) Nothing deserves worship except God (Allah). The first part of this testimony states that God has the exclusive right to be worshipped inwardly and outwardly, by one’s heart and limbs. In Islamic doctrine, not only can no one be worshipped apart from Him, absolutely no one else can be worshipped along with Him. He has no partners or associates in worship. Worship, in its comprehensive sense and all its aspects, is for Him alone. God’s right to be worshipped is the essential meaning of Islam’s testimony of faith: Lā ‘ilāha ‘illā llāh. A person becomes Muslim by testifying to the divine right to worship. It is the crux of Islamic belief in God, even all of Islam. It is considered the central message of all prophets and messengers sent by God - the message of Abraham, Isaac, Ishmael, Moses, the Hebrew prophets, Jesus, and Muhammad, may God exalt their mention. For instance, Moses declared: “Hear, O Israel The Lord our God is one Lord.” (Deuteronomy 6:4) Jesus repeated the same message 1500 years later when he said: “The first of all the commandments is, “Hear, O Israel; the Lord our God is one Lord.” (Mark 12:29) …and reminded Satan: “Away from me, Satan! For it is written: Worship the Lord your God, and serve Him only.” (Matthew 4:10) Finally, the call of Muhammad, some 600 years after Jesus, reverberated across the hills of Mecca, ‘And your God is One God: there is no god but He.’ (Quran 2:163). They all declared clearly: “Worship God! You have no other god but Him.” (Quran 7:59, 60, 73, 85; 11: 50, 61, 84; 23, 32) But by a mere verbal profession alone, one does not become a complete Muslim. To become a complete Muslim one has to fully carry out in practice the instruction given by Prophet Muhammad as ordained by God. This brings us to the second part of the testimony. (b) Muhammad is the Messenger of God (Allah). Muhammad was born in Mecca in Arabia in the year 570 CE. His ancestry goes back to Ishmael, a son of Prophet Abraham. The second part of the confession of faith asserts that he is not only a prophet but also a messenger of God, a higher role also played by Moses and Jesus before him. Like all prophets before him, he was a human being, but chosen by God to convey His message to all humanity rather than one tribe or nation from among the many that exist. For Muslims, Muhammad brought the last and final revelation. In accepting Muhammad as the “last of the prophets,” they believe that his prophecy confirms and completes all of the revealed messages, beginning with that of Adam. In addition, Muhammad serves as the preeminent role model through his life example. The believer’s effort to follow Muhammad’s example reflects the emphasis of Islam on practice and action. The Second Pillar of Islam: The Prayer Description: An introduction to the Second Pillar of Islam:,the Ritual Prayer, its spiritual dimensions, the Adhan (the ‘Call to Prayer’), and the Friday Prayer (Jumuah).By IslamReligion.com - Published on 16 Jan 2006 - Last modified on 21 May 2006Viewed: 938 - Rating: 4.5 from 5 - Rated by: 2Printed: 54 - Emailed: 0 - Commented on: 0 Category: Articles > Worship and Practice > The Five Pillars of Islam and Other Acts of Worship Salah is the daily ritual prayer enjoined upon all Muslims as one of the five Pillars of Islam. It is performed five times a day by all Muslims. Salah is a precise worship, different from praying on the inspiration of the moment. Muslims pray or, perhaps more correctly, worship five times throughout the day: · Between first light and sunrise. · After the sun has passed the middle of the sky. · Between mid-afternoon and sunset. · Between sunset and the last light of the day. · Between darkness and midnight. Abdullahi Haji-Mohamed kneels during evening prayers while waiting for fares at Cleveland Hopkins International Airport, May 4, 2005. (AP Photo/The Plain Dealer, Gus Chan) Each prayer may take at least 5 minutes, but it may be lengthened as a person wishes. Muslims can pray in any clean environment, alone or together, in a mosque or at home, at work or on the road, indoors or out. Under special circumstances, such as illness, journey, or war, certain allowances in the prayers are given to make their offering easy. Having specific times each day to be close to God helps Muslims remain aware of the importance of their faith, and the role it plays in every part of life. Muslims start their day by cleaning themselves and then standing before their Lord in prayer. The prayers consist of recitations from the Quran in Arabic and a sequence of movements: standing, bowing, prostrating, and sitting. All recitations and movements express submission, humility, and homage to God. The various postures Muslims assume during their prayers capture the spirit of submission; the words remind them of their commitments to God. The prayer also reminds one of belief in the Day of Judgment and of the fact that one has to appear before his or her Creator and give an account of their entire life. This is how a Muslim starts their day. In the course of the day, Muslims dissociate themselves form their worldly engagements for a few moments and stand before God. This brings to mind once again the real purpose of life. These prayers serve as a constant reminder throughout the day to help keep believers mindful of God in the daily stress of work, family, and distractions of life. Prayer strengthens faith, dependence on God, and puts daily life within the perspective of life to come after death and the last judgment. As they prepare to pray, Muslims face Mecca, the holy city that houses the Kaaba (the ancient place of worship built by Abraham and his son Ishmael). At the end of the prayer, the shahada (testimony of faith) is recited, and the greeting of peace, “Peace be upon all of you and the mercy and blessings of God,” is repeated twice. Though individual performance of salah is permissible, collective worship in the mosque has special merit and Muslims are encouraged to perform certain salah with others. With their faces turned in the direction of the Kaaba in Mecca, the worshipers align themselves in parallel rows behind the imam, or prayer leader, who directs them as they execute the physical postures coupled with Quran recitations. In many Muslim countries, the “call to prayer,” or ‘Adhan,’ echo out across the rooftops. Aided by a megaphone the muezzin calls out: Allahu Akbar (God is the greatest), Allahu Akbar (God is the greatest), Allahu Akbar (God is the greatest), Allahu Akbar (God is the greatest), Ash-hadu an-laa ilaaha ill-Allah (I witness that none deserves worship except God). Ash-hadu an-laa ilaaha ill-Allah (I witness that none deserves worship except God). Ash-hadu anna Muhammad-ar-Rasool-ullah (I witness that Muhammad is the messenger of God). Ash-hadu anna Muhammad-ar-Rasool-ullah (I witness that Muhammad is the messenger of God). Hayya ‘alas-Salah (Come to prayer!) Hayya ‘alas-Salah (Come to prayer!) Hayya ‘alal-Falah (Come to prosperity!) Hayya ‘alal-Falah (Come to prosperity!) Allahu Akbar (God is the greatest), Allahu Akbar (God is the greatest), La ilaaha ill-Allah (None deserves worship except God). Men are joined by some of the students from the Noor-ul-Iman School for afternoon prayer at the Islamic Society of New Jersey, a mosque in suburban South Brunswick, N.J., Tuesday, May 13, 2003. Many Muslims communities across the United States are spreading out from the cities to the suburbs. (AP Photo/Daniel Hulshizer) Friday is the weekly day of communal worship in Islam. The weekly convened Friday Prayer is the most important service. The Friday Prayer is marked by the following features: · It falls in the same time as the noon prayer which it replaces. · It must be performed in a congregation led by a prayer leader, an ‘Imam.’ It can not be offered individually. Muslims in the West try to arrange their schedules to allow them time to attend the prayer. · Rather than a day of rest like the Sabbath, Friday is a day of devotion and extra worship. A Muslim is allowed normal work on Friday as on any other day of the week. They may proceed with their usual activities, but they must break for the Friday prayer. After the worship is over, they can resume their mundane activities. · Typically, the Friday Prayer is performed in a mosque, if available. Sometimes, due to unavailability of a mosque, it may be offered at a rented facility, park, etc. · When the time for prayer comes, the Adhan is pronounced The Imam then stands facing the audience and delivers his sermon (known as khutba in Arabic), an essential part of the service of which its attendance is required. While the Imam is talking, everyone present listens to the sermon quietly till the end. Most Imams in the West will deliver the sermon in English, but some deliver it in Arabic. Those who deliver it in Arabic usually deliver a short speech in the local language before the service. · There are two sermons delivered, one distinguished from the other by a brief sitting of the Imam. The sermon is commenced with words of praise of God and prayers of blessing for Prophet Muhammad, may God praise him. · After the sermon, the prayer is offered under the leadership of the Imam who recites the Fatiha and the other Quranic passage in an audible voice. When this is done, the prayer is completed. Special, large congregational prayers, which include a sermon, are also offered at late morning on the two days of festivity. One of them is immediately following the month of fasting, Ramadan, and the other after the pilgrimage, or hajj. Although not religiously mandated, individual devotional prayers, especially during the night, are emphasized and are a common practice among pious Muslims. The Third Pillar of Islam: Compulsory Charity Description: An introduction to the third pillar of Islam, the compulsory charity or zakat, the spiritual dimensions of zakat and charity, and how Islam views money in general.By IslamReligion.com - Published on 16 Jan 2006 - Last modified on 21 May 2006Viewed: 543 - Rating: none yet - Rated by: 0Printed: 50 - Emailed: 0 - Commented on: 0 Category: Articles > Worship and Practice > The Five Pillars of Islam and Other Acts of Worship Charity is not just recommended by Islam, it is required of every financially stable Muslim. Giving charity to those who deserve it is part of Muslim character and one of the Five Pillars of Islamic practice. Zakat is viewed as “compulsory charity”; it is an obligation for those who have received their wealth from God to respond to those members of the community in need. Devoid of sentiments of universal love, some people know only to hoard wealth and to add to it by lending it out on interest. Islam’s teachings are the very antithesis of this attitude. Islam encourages the sharing of wealth with others and helps people to stand on their own and become productive members of the society. In Arabic it is known as zakat which literally means “purification”, because zakat is considered to purify one’s heart of greed. Love of wealth is natural and it takes firm belief in God for a person to part with some of his wealth. Zakat must be paid on different categories of property — gold, silver, money; livestock; agricultural produce; and business commodities — and is payable each year after one year’s possession. It requires an annual contribution of 2.5 percent of an individual’s wealth and assets. Like prayer, which is both an individual and communal responsibility, zakat expresses a Muslim’s worship of and thanksgiving to God by supporting those in need. In Islam, the true owner of things is not man, but God. Acquisition of wealth for its own sake, or so that it may increase a man’s worth, is condemned. Mere acquisition of wealth counts for nothing in the sight of God. It does not give man any merit in this life or in the hereafter. Islam teaches that people should acquire wealth with the intention of spending it on their own needs and the needs of others. “‘Man’, said the Prophet, ‘says: My wealth! My wealth!’ Have you not any wealth except that which you give as alms and thus preserve, wear and tatter, eat and use up?” The whole concept of wealth is considered in Islam as a gift from God. God, who provided it to the person, made a portion of it for the poor, so the poor have a right over one’s wealth. Zakat reminds Muslims that everything they have belongs to God. People are given their wealth as a trust from God, and zakat is intended to free Muslims from the love of money. The money paid in zakat is not something God needs or receives. He is above any type of dependency. God, in His boundless mercy, promises rewards for helping those in need with one basic condition that zakat be paid in the name of God; one should not expect or demand any worldly gains from the beneficiaries nor aim at making one’s names as a philanthropist. The feelings of a beneficiary should not be hurt by making him feel inferior or reminding him of the assistance. Money given as zakat can only be used for certain specific things. Islamic Law stipulates that alms are to be used to support the poor, orphans, and widows, to free slaves and debtors, and others in need, as specifically mentioned in the Quran (9:60). Zakat, which developed fourteen hundred years ago, functions as a form of social security in a Muslim society. Neither Jewish nor Christian scriptures praise slave manumission by raising it to worship. Indeed, Islam is unique in world religions in requiring the faithful to financially help slaves win their freedom and has raised the manumission of a slave to an act of worship - if it is done to please God. Under the caliphates, the collection and expenditure of zakat was a function of the state. In the contemporary Muslim world, it has been left up to the individual, except in some countries in which the state fulfills that role to some degree. Most Muslims in the West disperse zakat through Islamic charities, mosques, or directly giving to the poor. Money is not collected during religious services or via collection plates, but some mosques keep a drop box for those who wish it to distribute zakat on their behalf. Unlike the zakat, Giving other forms of charity in private, even in secret, is considered better, in order to keep one’s intention purely for the God. Apart from zakat, the Quran and Hadeeth (sayings and actions of the Prophet Muhammad, may God exalt his mention) also stress sadaqah, or voluntary almsgiving, which is intended for the needy. The Quran emphasizes feeding the hungry, clothing the naked, helping those who are in need, and the more one helps, the more God helps the person, and the more one gives, the more God gives the person. One feels he is taking care of others and God is taking care of him. The Fourth Pillar of Islam: The Fast of Ramadan Description: An introduction to the fourth pillar of Islam, the fast of Ramadan, its spiritual benefits, and the concept of fasting in world religions.By IslamReligion.com - Published on 16 Jan 2006 - Last modified on 21 May 2006Viewed: 581 - Rating: none yet - Rated by: 0Printed: 58 - Emailed: 2 - Commented on: 0 Category: Articles > Worship and Practice > The Five Pillars of Islam and Other Acts of Worship Fasting is not unique to the Muslims. It has been practiced for centuries in connection with religious ceremonies by Christians, Jews, Confucianists, Hindus, Taoists, and Jainists. Some primitive societies fasted to avert catastrophe or to serve as penance for sin. Native North Americans held tribal fasts to avert threatening disasters. The Native Americans of Mexico and the Incas of Peru observed penitential fasts to appease their gods. Past nations of the Old World, such as the Assyrians and the Babylonians, observed fasting as a form of penance. Jews observe fasting as a form of penitence and purification annually on the Day of Atonement or Yom Kippur. On this day neither food nor drink is permitted. Early Christians associated fasting with penitence and purification. During the first two centuries of its existence, the Christian church established fasting as a voluntary preparation for receiving the sacraments of Holy Communion and baptism and for the ordination of priests. Later, these fasts were made obligatory, as others days were subsequently added. In the 6th century, the Lenten fast was expanded to 40 days, on each of which only one meal was permitted. After the Reformation, fasting was retained by most Protestant churches and was made optional in some cases. Stricter Protestants, however, condemned not only the festivals of the church, but its traditional fasts as well. In the Roman Catholic Church, fasting may involve partial abstinence from food and drink or total abstinence. The Roman Catholic days of fasting are Ash Wednesday and Good Friday. In the United States, fasting is observed mostly by Episcopalians and Lutherans among Protestants, by Orthodox and Conservative Jews, and by Roman Catholics. Fasting took another form in the West: the hunger strike, a form of fasting, which in modern times has become a political weapon after being popularized by Mohandas Gandhi, leader of the struggle for India’s freedom, who undertook fasts to compel his followers to obey his precept of nonviolence. Islam is the only religion that has retained the outward and spiritual dimensions of fasting throughout centuries. Selfish motives and desires of the base self alienate a man from his Creator. The most unruly human emotions are pride, avarice, gluttony, lust, envy, and anger. These emotions by their nature are not easy to control, thus a person must strive hard to discipline them. Muslims fast to purify their soul, it puts a bridle on the most uncontrolled, savage human emotions. People have gone to two extremes with regard to them. Some let these emotions steer their life which lead to barbarism among the ancients, and crass materialism of consumer cultures in modern times. Others tried to deprive themselves completely of these human traits, which in turn led to monasticism. The fourth Pillar of Islam, the Fast of Ramadan, occurs once each year during the 9th lunar month, the month of Ramadan, the ninth month of the Islamic calendar in which: “…the Quran was sent down as a guidance for the people” (Quran 2:185) God in His infinite mercy has exempt the ill, travelers, and others who are unable from fasting Ramadan. Fasting helps Muslims develop self-control, gain a better understanding of God’s gifts and greater compassion towards the deprived. Fasting in Islam involves abstaining from all bodily pleasures between dawn and sunset. Not only is food forbidden, but also any sexual activity. All things which are regarded as prohibited is even more so in this month, due to its sacredness.. Each and every moment during the fast, a person suppresses their passions and desires in loving obedience to God. This consciousness of duty and the spirit of patience helps in strengthening our faith. Fasting helps a person gain self-control. A person who abstains from permissible things like food and drink is likely to feel conscious of his sins. A heightened sense of spirituality helps break the habits of lying, staring with lust at the opposite sex, gossiping, and wasting time. Staying hungry and thirsty for just a day’s portion makes one feel the misery of the 800 million who go hungry or the one in ten households in the US, for example, that are living with hunger or are at risk of hunger. After all, why would anyone care about starvation if one has never felt its pangs oneself? One can see why Ramadan is also a month of charity and giving. At dusk, the fast is broken with a light meal popularly referred to as suhoor. Families and friends share a special late evening meal together, often including special foods and sweets served only at this time of the year. Many go to the mosque for the evening prayer, followed by special prayers recited only during Ramadan. Some will recite the entire Quran as a special act of piety, and public recitations of the Quran can be heard throughout the evening. Families rise before sunrise to take their first meal of the day, which sustains them until sunset. Near the end of Ramadan Muslims commemorate the “Night of Power” when the Quran was revealed. The month of Ramadan ends with one of the two major Islamic celebrations, the Feast of the Breaking of the Fast, called Eid al-Fitr. On this day, Muslims joyfully celebrate the completion of Ramadan and customarily distribute gifts to children. Muslims are also obliged to help the poor join in the spirit of relaxation and enjoyment by distributing zakat-ul-fitr, a special and obligatory act of charity in the form of staple foodstuff, in order that all may enjoy the general euphoria of the day. The Fifth Pillar of Islam: The Pilgrimage (Hajj) Description: The Merits and various rites performed in Hajj, the fifth of the five obligatory fundamental Muslim practices.By IslamReligion.com - Published on 13 Feb 2006 - Last modified on 30 Jun 2006Viewed: 544 - Rating: none yet - Rated by: 0Printed: 53 - Emailed: 5 - Commented on: 0 Category: Articles > Worship and Practice > The Five Pillars of Islam and Other Acts of Worship The Hajj (pilgrimage to Mecca) is the fifth of the fundamental Muslim practices and institutions known as the five pillars of Islam. Pilgrimage is not undertaken in Islam to the shrines of saints, to monasteries for help from holy men, or to sights where miracles are supposed to have occurred, even though we may see many Muslims do this. Pilgrimage is made to the Kaaba, found in the sacred city of Mecca in Saudia, the ‘House of God,’ whose sanctity rests in that the Prophet Abraham built it for the worship of God. God rewarded him by attributing the House to himself, in essence honoring it, and by making it the devotional epicenter which all Muslims face when offering the prayers (salah). The rites of pilgrimage are performed today exactly as did by Abraham, and after him by Prophet Muhammad, may God praise them. Pilgrimage is viewed as a particularly meritorious activity. Pilgrimage serves as a penance - the ultimate forgiveness for sins, devotion, and intense spirituality. The pilgrimage to Mecca, the most sacred city in Islam, is required of all physically and financially able Muslims once in their life. The pilgrimage rite begins a few months after Ramadan, on the 8th day of the last month of the Islamic year of Dhul-Hijjah, and ends on the 13th day. Mecca is the center towards which the Muslims converge once a year, meet and refresh in themselves the faith that all Muslims are equal and deserve the love and sympathy of others, irrespective of their race or ethnic origin. The racial harmony fostered by Hajj is perhaps best captured by Malcolm X on his historic pilgrimage: ‘Every one of the thousands at the airport, about to leave for Jeddah, was dressed this way. You could be a king or a peasant and no one would know. Some powerful personages, who were discreetly pointed out to me, had on the same thing I had on. Once thus dressed, we all had begun intermittently calling out “Labbayka! (Allahumma) Labbayka!” (At your service, O Lord!) Packed in the plane were white, black, brown, red, and yellow people, blue eyes and blond hair, and my kinky red hair - all together, brothers! All honoring the same God, all in turn giving equal honor to each other . . . That is when I first began to reappraise the ‘white man’. It was when I first began to perceive that ‘white man’, as commonly used, means complexion only secondarily; primarily it described attitudes and actions. In America, ‘white man’ meant specific attitudes and actions toward the black man, and toward all other non-white men. But in the Muslim world, I had seen that men with white complexions were more genuinely brotherly than anyone else had ever been. That morning was the start of a radical alteration in my whole outlook about ‘white’ men. There were tens of thousands of pilgrims, from all over the world. They were of all colors, from blue-eyed blonds to black-skinned Africans. But we were all participating in the same ritual displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and the non-white... America needs to understand Islam, because this is the one religion that erases from its society the race problem. Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered white - but the ‘white’ attitude was removed from their minds by the religion of Islam. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.” Thus the pilgrimage unites the Muslims of the world into one international fraternity. More than two million persons perform the Hajj each year, and the rite serves as a unifying force in Islam by bringing followers of diverse backgrounds together in worship. In some Muslim societies, once a believer has made the pilgrimage, he is often labeled with the title ‘hajji’ ; this, however, is a cultural, rather than religious custom. Finally, the Hajj is a manifestation of the belief in the unity of God - all the pilgrims worship and obey the commands of the One God. At certain stations on the caravan routes to Mecca, or when the pilgrim passes the point nearest to those stations, the pilgrim enters the state of purity known as ihram. In this state, the certain ‘normal’ actions of the day and night become impermissible for the pilgrims, such as covering the head, clipping the fingernails, and wearing normal clothing in regards to men. Males remove their clothing and don the garments specific to this state of ihram, two white seamless sheets that are wrapped around the body. All this increases the reverence and sanctity of the pilgrimage, the city of Mecca, and month of Dhul-Hijjah. There are 5 stations, one on the coastal plains northwest of Mecca towards Egypt and one south towards Yemen, while three lie north or eastwards towards Medina, Iraq and al-Najd. The simple garb signifies the equality of all humanity in God’s sight, and the removal of all worldly affections. After entering the state of ihram, the pilgrim proceeds to Mecca and awaits the start of the Hajj. On the 7th of Dhu al-Hijjah the pilgrim is reminded of his duties, and at the commence of the ritual, which takes place between the 8th and the 12th days of the month, the pilgrim visits the holy places outside Mecca - Arafah, Muzdalifah, and Minaa - and sacrifices an animal in commemoration of Abraham’s sacrifice. The pilgrim then shortens or shaves their head, and, after throwing seven stones at specific pillars at Minaa on three or four successive days, and heads for the central mosque where he walks seven times around the sacred sanctuary, or Kaaba, in the Great Mosque, and ambulates, walking and running, seven times between the two small hills of Mt. Safaa and Mt. Marwah. Discussing the historical or spiritual significance of each rite is beyond the scope of this introductory article. Apart from Hajj, the “minor pilgrimage” or umrah is undertaken by Muslims during the rest of the year. Performing the umrah does not fulfill the obligation of Hajj. It is similar to the major and obligatory Islamic pilgrimage (hajj), and pilgrims have the choice of performing the umrah separately or in combination with the Hajj. As in the Hajj, the pilgrim begins the umrah by assuming the state of ihram. They enter Mecca and circle the sacred shrine of the Kaaba seven times. He may then touch the Black Stone, if he can, pray behind the Maqam Ibrahim, drink the holy water of the Zamzam spring. The ambulation between the hills of Safa and Marwah seven times and the shortening or shaving of the head complete the umrah. Parts of This Article The First Pillar of Islam: The Muslim Profession of Faith The Second Pillar of Islam: The Prayer The Third Pillar of Islam: Compulsory Charity The Fourth Pillar of Islam: The Fast of Ramadan The Fifth Pillar of Islam: The Pilgrimage (Hajj) Source; http://www.islamreligion.com/articles/193/viewall/

The Rights of Non-Muslims in Islam

The Rights of Non-Muslims in Islam (part 1 of 12): An Islamic Basis Description: The tenets of the religion which ensure the general rights of non-Muslims in Islam.By IslamReligion.com (Originally by Dr. Saleh al-Aayed) Introduction Islam is a religion of mercy to all people, both Muslims and non-Muslims. The Prophet was described as being a mercy in the Quran due to the message he brought for humanity: “And We have not sent you but as a mercy to all the worlds.” (Quran 21:107) When a person analyzes the legislations of Islam with an open mind, the Mercy mentioned in this verse will definitely become apparent. One of the aspects constituting an epitome of this Mercy is the way the legislations of Islam deal with people of other faiths. The tolerant attitude of Islam towards non-Muslims, whether they be those residing in their own countries or within the Muslim lands, can be clearly seen through a study of history. This fact is not only purported by Muslims, but many non-Muslim historians also accept it. Patriarch Ghaytho wrote: ‘The Arabs, to whom the Lord has given control over the world, treat us as you know; they are not the enemies of Christians. Indeed, they praise our community, and treat our priests and saints with dignity, and offer aid to churches and monasteries.’[1] Will Durant wrote: ‘At the time of the Umayyad caliphate, the people of the covenant, Christians, Zoroastrians, Jews, and Sabians, all enjoyed degree of tolerance that we do not find even today in Christian countries. They were free to practice the rituals of their religion and their churches and temples were preserved. They enjoyed autonomy in that they were subject to the religious laws of the scholars and judges.’[2] These just relations between Muslims and people of other faiths were not due to mere politics played by Muslim rulers, but rather they were a direct result of the teachings of the religion of Islam, one which preaches that people of other religions be free to practice their own faith, only accepting the guidance offered by Islam by their own choice. God says in the Quran: “There is no compulsion in religion.” (Quran 2:256) Not only does Islam demand their freedom to practice religion, but also that they be treated justly as any other fellow human. Warning against any abuse of non-Muslims in an Islamic society, the Prophet stated: “Beware! Whoever is cruel and hard on a non-Muslim minority, curtails their rights, burdens them with more than they can bear, or takes anything from them against their free will; I (Prophet Muhammad) will complain against the person on the Day of Judgment.” (Abu Dawud) How far is this mannerism than the majority of nations, to this day, which not only suppress the rights of foreign religions, but also foreign peoples and races! In a time when Muslims were being tortured to death in then pagan Mecca, Jews were being persecuted in Christian Europe, and various peoples were being subjugated due to their particular race or caste, Islam called to the just treatment of all peoples and religions, due to its merciful tenets which gave humanity the right to their humanness. Footnotes: [1] Tritton, Arthur Stanley: ‘The People Of The Covenant In Islam.’ p. 158. [2] Durant, Will: ‘The Story Of Civilization.’ vol. 13. p. 131-132. The Rights of Non-Muslims in Islam (part 2 of 12): Non-Muslim Residents Description: The types of non-Muslim societies in an Islamic nation, and an introduction to general rights of non-Muslims in Islam.By IslamReligion.com (Originally by Dr. Saleh al-Aayed) - Published on 03 Jul 2006 - Last modified on 31 Jul 2006Viewed: 288 - Rating: none yet - Rated by: 0Printed: 50 - Emailed: 0 - Commented on: 0 Category: Articles > Current Issues > Islam and Non-Muslims There is much talk these days about the allowance Islam gives to the existence of other religions in the world. Some of the opinion that Islam orders that Muslims fight the world until everyone becomes Muslim, creating ill feelings without actually knowing what the religion actually says in this regard, much more the existence of non-Muslims within an Islamic country. In terms of residence within Muslim society, non-Muslims are classified into three types. To understand these types will deepen one’s understanding of the relationship between Muslims and peoples of other faith in an Islamic society: Classification of Non-Muslims A. Permanent Residents Muslim jurists use the term ‘ People of the Covenant ’ (Arabic ‘dhimmi’ or ‘Ahl ul-Dhimma’ ) to refer to non-Muslim residents. It is not a derogatory term, as some have made it seem. In Arabic language the word ‘dhimma’ means a treaty of protection for non-Muslims living in Muslim territory. A similar term, ‘Ahl ul-Dhimma’ , means ‘People of the Covenant ,’ because they are protected under the covenant extended to them by Prophet Muhammad and the Muslims.[1] Non-Muslims are guaranteed protection in the Muslim society as long as they pay a head tax and abide by the specific legislations mentioned in Islamic Law. This covenant of protection is not limited to a specific duration; rather, stays in effect as long as those with whom the covenant is made abide by its conditions.[2] The good intent behind the term ‘dhimmi’ can be seen in the letter written by the Caliph Abu Bakr as-Siddiq[3] to the non-Muslims of Najran: ‘In the Name of God, the Beneficent, the Merciful. This is the written statement of God’s slave Abu Bakr, the successor of Muhammad, the Prophet and Messenger of God. He affirms for you the rights of a protected neighbor, in yourselves, your lands, your religious community, your wealth, retainers, and servants, those of you who are present or abroad, your bishops and monks, and monasteries, and all that you own, be it great or small. You shall not be deprived of any of it, and shall have full control over it…’[4] Another example is the statement of a famous classical scholar of Islam, Imam Awza’i[5] in his letter to the Abbasid governor Salih b. ‘Ali b. Abdullah about the People of the Covenant, “They are not slaves, so beware of changing their status after they have lived in freedom. They are free People of the Covenant.”[6] Acknowledging this fact, Ron Landau wrote: ‘In contrast to the Christian Empire, which attempted to impose Christianity on its subjects, the Arabs extended recognition to religious minorities, and accepted their presence. Jews, Christians, and Zoroastrians were known to them as the People of the Covenant; in other words, the nations who enjoyed a protected status.’[7] B. Temporary Residents This category includes two types: 1) The residents of non-Muslims countries who are at peace with Muslims through specific peace agreements, international treaties, or other mechanisms, who temporarily come to Muslim countries for work, education, business, diplomatic missions, and so forth. Muslim jurists refer to them in Arabic as mu’aahadoon, which means, “those with whom there is a pact”. 2) The residents of non-Muslims countries with whom Muslims do not have a pact of peace, or who may be at war with Muslims, who temporarily come to Muslim countries for work, education, business, diplomatic missions, and so forth. Muslim jurists refer to them in Arabic as musta’minoon, which means, “seekers of protection”. All classes have general rights common to them, and exclusive rights specific to each group. We will limit our discussion mostly to the most general, common rights to avoid excessive details. The General Rights of Non-Muslims The expression “human rights” is relatively new, having come into everyday usage only since World War II, the founding of the United Nations in 1945, and the adoption by the UN General Assembly of the Universal Declaration of Human Rights in 1948.[8] Although its emergence in international law is a relatively recent development, the idea of human rights itself is not new. If one were to study and compare the Universal Declaration of Human Rights to the human rights granted by Islam 1400 years ago, one can clearly see the level of high moral ground achieved by Islam before the Universal Declaration.[9] This moral standard did not come as a result of human intellectual endeavor. The source of Islamic morality is God. The divine standard provides true comprehensiveness and depth in human needs. It provides for everything that benefits the human race and shields it from any harm. Objective study is likely to conclude, ‘there is no religion or moral code on earth that has given more generous attention to faithfully affirming these rights than Islam, detailing them, clarifying them, and expressing them.’[10] The Shariah, which is the legal and moral code of Islam, does not confine itself to giving rights to Muslims only. One of its distinguishing features is that non-Muslim share many of these rights. As a matter of fact, the general principle is that non-Muslims have the same rights and obligations as Muslims.[11] This aspect of religion is unique to Islam, and perhaps has not been attained by any other world religion. If we look at Christianity, for example, Professor Joseph Heath of the University of Toronto, says, ‘It should go without saying that you can scour the Bible and not find one single mention of “rights.” You can also pick through the following 1500 years of Christian thought without finding any rights. That’s because the idea is entirely absent.’[12] Non-Muslims have many rights in Islam. We will limit our discussion to the most important of them, such as the freedom of belief, right to work, housing, freedom of movement, and education. Footnotes: [1] Zaydan, Dr. Abd al-Karim, ‘Ahkam al-Dhimmiyin wal-Musta’minin,’ p. 20 [2] Zaydan, Dr. Abd al-Karim, ‘Ahkam al-Dhimmiyin wal-Musta’minin,’ p. 35 [3] Abu Bakr (d. 13 AH/ 634 CE): the first caliph after the Messenger of God. He was the best of the companions of Prophet Muhammad, renowned for his sincerity, and was the closest friend of the Prophet. He dies at the age of 63 and was buried beside the Messenger of God, may God bless him and grant him peace. [4] Abu Yusuf, Kitab al-Kharaj, p. 79 [5] Al-Awza’i (d. 157 AH/774 CE): Abu ‘Amr ‘Abdur-Rahman, Imam and founder of a school of law followed by the people of West Africa before they became Maliki. He lived in Syria until he died in the port of Beirut. He was the main Syrian authority on Islamic Law in his generation. He placed special emphasis on the ‘living tradition’ of the Muslim community as an authoritative source of law. His school of law spread in North Africa and Spain. He is buried near Beirut. [6] Abu Ubayd, al-Amwaal, p. 170, 171 Zaydan, Dr. Abd al-Karim, ‘Ahkam al-Dhimmiyin wal-Musta’minin,’ p. 77 [7] Landau, R, ‘Islam and The Arabs,’ p. 119 [8] “Human Rights.” Encyclopedia Britannica. 2006. [9] Refer to Ghazali, M, ‘Human Rights: The Teachings Of Islam vs. The Declaration of the United Nations.’ [10] Mutajalli, R.J.H., ‘Liberties And Rights In Islam,’ p. 22-23 [11] Zaydan, Dr. Abd al-Karim, ‘Ahkam al-Dhimmiyin wal- Musta’minin,’ p. 62 [12] Heath, Joseph, ‘Human rights have nothing to do with Christianity,’ Montreal Gazette, March 18, 2003 The Rights of Non-Muslims in Islam (part 3 of 12): Right to Preservation of Dignity as Human Beings I Description: The right of non-Muslims to preservation of their human dignity with discussion of historical precedents and textual evidence.By IslamReligion (Originally by Dr. Saleh al-Aayed) - Published on 10 Jul 2006 - Last modified on 31 Jul 2006Viewed: 274 - Rating: none yet - Rated by: 0Printed: 57 - Emailed: 0 - Commented on: 0 Category: Articles > Current Issues > Islam and Non-Muslims God has created human beings with certain dignity, Muslims and non-Muslims alike, and has elevated their status above much of His creation. God says in the Quran: “We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of Our creation.” (Quran 17:70) As a token of honor and to elevate his status, God commanded the angels to prostrate out of humility before Adam, the father of humanity. God informs us in the Quran: “When We said to the angels, ‘Prostrate yourselves to Adam,’ they prostrated themselves, but not Satan; he refused.” (Quran 20:116) God bestowed many favors on humanity, some of which are obvious, while others are hidden. For instance, He subjected the heavens and earth to human beings to honor them. He says: “It is God who created the heavens and earth and sends down rain from the skies, and with it brings out fruits therewith to feed you; it is He Who has made the ships subject to you, that they may sail through the sea by His command; and the rivers (also) He has made subject to you. And He gives you of all that you ask for, but if you count the favors of God, never will you be able to count them. Surely, man is given up to injustice and ingratitude.” (Quran 14:32-34) The God-given status of humanity forms the basis of the principle of human dignity in Islam, whether the person is Muslim or non-Muslim. Islam emphasizes the origin of all humanity is one; therefore all human beings have certain rights over one another. God says: “O mankind! We created you from a single (pair) of a male and female, and made you into nations and tribes, that you may know each other (and not hate one another). Surely, the most honored of you in the sight of God is (he who) is the most righteous of you. And God has full knowledge and is well acquainted (with all things).” (Quran 49:13) The Messenger of God declared in his farewell sermon, addressing the largest gathering in Arab history till that point: “People, hear that your Lord is One, and that your father is one. You must know that no Arab has superiority over a non-Arab, no non-Arab has superiority over an Arab, or a red man over a black man, or a black man over a red, except in terms of what each person has of piety. Have I delivered the message?”[1] An example of the preservation of the human dignity of non-Muslims is the right that their feelings be respected, for example, that they are shown good manners in speech and debate in obedience to the divine command: “And dispute you not with the People of the Scripture, except in the best way, unless it be with those who do wrong, but say, ‘We believe in the revelation which has come down to us and in that which came down to you; our God and your God is One; and it is to Him we submit (in Islam).’” (Quran 21:46) Non-Muslims have the right not to have their religious beliefs mocked. It may not be an exaggeration to state that no other religion or sect in the world is as fair as Islam to people of other faiths. For example, let us look at a verse from the Quran: “Say, ‘Who gives you sustenance from the heavens and the earth?’ Say, ‘It is God; and it is certain that either we or you are on the right guidance or in manifest error.’” (Quran 34:24) The verse ends with what Arabs linguists call a rhetorical question whose answer is common knowledge to the intended audience. The verse blends certainty with doubt: Muslims following guidance and the error of the unbelievers is presented as something doubtful. In doing so, God emphasizes the truth by allowing the reader to draw his own conclusion. God does not state in this verse who is following guidance and who is not. The verse treats the fictitious “opponent” with justice by presenting the argument and allowing the listener to judge. Az-Zamakhshiri, a classical linguist and exegete of the Quran, elaborates this point: ‘This is equitable speech: whoever hears it, supporter or opponent, will tell the person to whom the speech is directed that the speaker has treated him justly. It draws the listener to the inevitable conclusion, after the argument has been presented, that there is no doubt about who is following guidance and who is in error. Suggestion of the facts, as if the question were a conundrum, provides a more cogent proof of the truth, the opponent being gently disarmed, without resort to heated quarrelling.’[2] An example of the style employed by the Quran would be someone saying in a debate, ‘God knows who is telling the truth and who is a liar.’[3] God has also forbidden Muslims from speaking ill of the gods and deities worshipped by non-Muslims so that they do not speak ill of the One, True God. It will be difficult to find a similar example in any scripture of the major world religions. If the polytheists were to hear Muslims speak ill of their gods, it might lead them to speak ill of Allah (the personal and proper Name of God). Also, if Muslims were to speak ill of pagan gods, it might instigate the polytheists to soothe their wounded feelings by hurting the feelings of Muslims. Such a scenario is against human dignity of both sides and would lead to mutual rejection and hatred. God says in the Quran: “Do not revile those whom they call upon besides God, lest they revile God out of spite in their ignorance. Thus, We have made alluring to each people its own doings. In the end will they return to their Lord and He shall then tell them the truth of what they did.” (Quran 6:108) Footnotes: [1] Musnad Ahmad [2] Zamakhshiri, ‘Kashhaf,’ vol. 12, p. 226 [3] Aayed, Saleh Hussain, ‘Huquq Ghayr al-Muslimeen fi Bilad il-Islam,’ p. 17 The Rights of Non-Muslims in Islam (part 4 of 12): Right to Preservation of Dignity as Human Beings II Description: The right of non-Muslims to preservation of their human dignity with discussion of historical precedents and textual evidence.By IslamReligion (Originally by Dr. Saleh al-Aayed) - Published on 10 Jul 2006 - Last modified on 31 Jul 2006Viewed: 238 - Rating: none yet - Rated by: 0Printed: 48 - Emailed: 1 - Commented on: 0 Category: Articles > Current Issues > Islam and Non-Muslims Another example of how Islam gives regard to human dignity in the following example. A famous story illustrates the degree to which the caliphs of early Islam protected the dignity of non-Muslims. Amr ibn al-As was the governor of Egypt. One of his sons beat up a Coptic Christian with a whip, saying, ‘I am the son of a nobleman!” The Copt went to Umar ibn al-Khattab, the Muslim caliph who resided in the city of Medina, and lodged a complaint. These are the details as related by Anas ibn Malik, the personal servant of the Prophet in his lifetime: “We were sitting with Umar ibn al-Khattab when an Egyptian came in and said, ‘Commander of the Faithful, I come to you as a refugee.’ So, Umar asked him about his problem and he answered, Amr had a custom of letting his horses run free in Egypt. One day, I came by riding my mare. When I passed by a group of people, they looked at me. Muhammad, the son of Amr got up and came to me, saying, ‘I swear by the Lord of the Kaaba, this is my mare!’ I responded, ‘I swear by the Lord of the Kaaba, the mare is mine!’ He came up to me and began beating me with a whip, saying, ‘You may take her, because I am the son of a nobleman (meaning I am more generous than you).’ The incident got to Amr, who feared that I might come to you, so he put me in jail. I escaped, and here I am before you.” Anas continued: “I swear by God, the only response Umar made was to tell the Egyptian to take a seat. Then, Umar wrote a letter to Amr, saying, ‘When this letter reaches you, come and bring me your son, Muhammad.’ Then he told the Egyptian to stay in Medina until he was told Amr has arrived. When Amr received the note, he called his son and asked him, ‘Did you commit a crime?’ His son stated he has not. Amr asked, ‘Then why is Umar writing about you?’ They both went to Umar.” Anas narrates the incident further: “I swear by God, we were sitting with Umar, and Amr arrived wearing the clothes of common people. Umar looked around for the son, and saw him standing behind his father (to appear less conspicuous). Umar asked, ‘Where is the Egyptian?’ and he responded, ‘Here I am!’ Umar told him, ‘Here is the whip. Take it and beat the son of the nobleman.’ So he took it and beat him vigorously, while Umar said over and over, ‘Beat the son of the nobleman.’ We did not let him stop until we were satisfied he had beaten him enough. Then, Umar said, ‘Now you must take it and hit me on my bald pate. This all happened to you because of my power over you.’ The Egyptian responded, ‘I am satisfied and my anger has cooled.’ Umar told him, ‘If you had beaten me, I would not have stopped you until you had wished to. And you, Amr, since when have you made the people your slaves? They were born free.’ Amr began to apologize, telling him, ‘I did not know that this is what happened.’ So, Umar said turned back to the Egyptian, telling him, ‘You may go, and be guided. If anything untoward happens to you, write to me.’”[1] Such was Umar who said when first elected, ‘The weak will be made strong, because I take for them what is their right. And the strong will be made weak because I will take from them what is not rightfully theirs.’ History has recorded him as a just ruler because of his equity towards the oppressed, regardless of their social status, and because of his firmness against the oppressor, regardless of their rank. ‘The value of this story is that it records how people had a sense of their humanity and dignity under the rule of Islam. Even an unjust blow was disapproved and despised. Many incidents of injustice similar to this story occurred at the time of the Byzantine Empire, but nobody moved to rectify them. However, under the protection of the Islamic state, we see an example of an oppressed person having the conviction of his dignity and access to his rights so strong that he was willing to undertake the hardship and privation of a trip from Egypt to Medina, because of his trust that he would find someone to listen to his compliant.’[2] Footnotes: [1] Tantawi, Ali, ‘The History Of Umar,’ p. 155-156 [2] Qaradawi, Yusuf, ‘Ghayr al-Muslimeen fil-Mujtama’ al-Islami’ p. 30-31 The Rights of Non-Muslims in Islam (part 5 of 12): The Right to Freedom of Belief I Description: Islam gives members of other faiths the right to practice their faiths. A historical analysis of Islamic principle of ‘No compulsion in religion.’By IslamReligion (Originally by Dr. Saleh al-Aayed) - Published on 17 Jul 2006 - Last modified on 31 Jul 2006Viewed: 285 - Rating: none yet - Rated by: 0Printed: 54 - Emailed: 0 - Commented on: 0 Category: Articles > Current Issues > Islam and Non-Muslims Islam does not compel people of other faiths to convert. It has given them complete freedom to retain their own faith and not to be forced to embrace Islam. This freedom is documented in both the Quran and the prophetic teachings known as Sunnah. God addresses the Prophet Muhammad in the Quran: “If it had been your Lord’s will, they would all have believed – all of who are on earth! Will you then compel humankind, against their will, to believe?” (Quran 10:99) Prophet Muhammad, may God praise him, would give people a choice between entering Islam and retaining their religion. He would ask them to accept Islam only after making an agreement with them, once they had become residents in the Islamic state and felt secure about their personal safety and property. This allowed them to appreciate the security of the covenant with God and His Prophet. It is precisely for this reason that the non-Muslim citizens are referred to as dhimmis.[1] When the Prophet of God sent a commander of an army or a battalion off to war, the Prophet would command him to be conscious of God in his conduct and to treat his Muslim companions well. Then the Prophet of Mercy would instruct him: “Set out for battle for the sake of God and fight those who disbelieve in Him. Go into battle, but do not go to extremes, behave treacherously, mutilate their dead, or kill children. When you meet your enemies, the unbelievers, offer them three options, and accept any one of them to which they agree and cease the battle: (a) Invite the to join Islam. If they agree, then accept this and cease the battle. Then invite them to move from their lands to the Land of the Immigrants (Medina), and inform them that if they do so, they will have the same privileges and obligations as the other migrants. If they refuse to migrate from their lands, inform them that they will have the same status as the nomadic Muslims: that they will be subject to the Law of God which applies to all Muslims, and that they do not have a share in wealth obtained from conquest, unless they participate in the jihad with the Muslims. (b) If they refuse, then ask them to pay the jizyah,[2] and if they agree, then accept it from them and cease the battle. (c) If they refuse all this, then seek God’s help and battle with them.’”[3] These directives of the Prophet were in obedience to what God says in the Quran: “Let there be no compulsion in religion; truth stands clear from error: whoever rejects false gods and believes in God has grasped the most trustworthy hand-hold that never breaks. And God hears and knows all things.” (Quran 2:256) Edwin Calgary, an American scholar, wrote about this verse, ‘There is a verse in the Quran that is filled with truth and wisdom, and it is known to all Muslims. Everyone else should know it as well; it is the one that says there is no compulsion in religion.’[4] This verse was revealed concerning some of the residents of Medina. When none of the children of the pagan women of Medina survived infancy, they would make a vow to make the child a Jew or a Christian if he lived. When Islam came to Medina, they had adult children who were Jewish or Christian. The parents tried to compel them to embrace the new religion, so this verse was revealed to prevent them from doing so. The verse and the history of its revelation reveals that it is not permissible to force anyone to become a Muslim. This is the case even if it is the parent who wants the best for their offspring, and their children become members of another religion. The Quran rejects forcing anyone to join Islam.[5] God says in the Quran: “Say, ‘The truth is from your Lord,’ let him who will, believe and let him who will, reject, it. For the wrongdoers We have prepared a Fire whose (smoke and flames are) like the wall and roof of a tent, will hem them in: if they implore relief they will be granted water like molten brass that will scald their faces. How dreadful the drink! How uncomfortable a couch to recline on!” (Quran 18:29) Not only does Islam give the freedom of religious freedom to non-Muslims, its tolerant law extends to the preservation of their places of worship.[6] God says in the Quran: “(They are) those who have been evicted from their homes without right — only because they say, ‘Our Lord is God.’ And was it not that God checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of God is much mentioned (praised). And God will surely support those who support Him (meaning His cause). Indeed, God is Powerful and Exalted in Might.” (Quran 22:40) The Muslim caliphs used to order their military leaders who went on military campaigns to take steps to guarantee this matter. The first example is the command of Abu Bakr to Usamah bin Zayd: ‘I command you to do ten things: you must not kill a woman, or a child, or an elderly person; do not cut down fruit trees, or vandalize homes, or wound a sheep or camel except if you must eat it; do not drown a palm tree, or burn it, do not be treacherous; do not be cowardly; and you will pass by people who have devoted themselves to monastery life; leave them alone with the devotions.’[7] The second example is the treaty of Umar ibn al-Khattab with the people of Iliya of Jerusalem: ‘This is the security given by the servant of God, Umar, the Commander of the Faithful, to the people of Iliya: they are guaranteed the security if their persons, possessions, churches, crucifixes, and everyone within, whether sick or in good health, as well as everyone in their community. Their churches will not be occupied or demolished, nor will anything be taken from them: neither furnishings nor crucifixes or money. They will not be forced away from their religion, or harmed because of it. They will not be occupied by the Jewish settlers in Iliya.’[8] As a result, since the era of the rightly-guided caliphs, Jews and Christians have held their services in freedom and security.[9] Footnotes: [1] Zuhaili, Wahba, ‘al-Islam wa Ghayr al-Muslimeen,’ p. 60-61 [2] Jizya: a protection tax payable by non-Muslims as a tribute to the Muslim ruler. [3] Saheeh Muslim [4] Quoted in Young, Quailar, ‘The Near East: Society & Culture,’ p. 163-164 [5] Qaradawi, Yusuf, ‘Ghayr al-Muslimeen fil-Mujtama’ al-Islami,’ p. 18-19 [6] Aayed, Saleh Hussain, ‘Huquq Ghayr al-Muslimeen fi Bilad il-Islam,’ p. 23-24 [7] Tabari, Tarirk al-Tabari, vol 3, p. 210 [8] Tabari, Tarirk al-Tabari, vol 3, p. 159 [9] Qaradawi, Yusuf, ‘al-Aqaliyyat ad-Diniyya wa-Hal al-Islami,’ p. 13 The Rights of Non-Muslims in Islam (part 6 of 12): The Right to Freedom of Belief II Description: Islam gives members of other faiths the right to practice their faiths. A historical analysis of Islamic principle of ‘No compulsion in religion.’ Part 2.By IslamReligion (Originally by Dr. Saleh al-Aayed) - Published on 17 Jul 2006 - Last modified on 31 Jul 2006Viewed: 247 - Rating: none yet - Rated by: 0Printed: 49 - Emailed: 2 - Commented on: 0 Category: Articles > Current Issues > Islam and Non-Muslims Muslims protected Christian churches in the lands they occupied from being harmed. In a letter to Simeon, the Archbishop of Rifardashir and leader of all the bishops of Persia, the Nestorian Patriarch Geoff III wrote: ‘The Arabs, to whom God has given power over the whole world, know how wealthy you are, for they live among you. In spite of this, they do not assail the Christian creed. To the contrary, they have sympathy with our religion, and venerate our priests and saints of our Lord, and they graciously donate to our churches and monasteries.’[1] One of the Muslims caliphs, Abdul-Malik, took the Church of John from the Christians and made it part of a mosque. When Umar bin Abdulaziz succeeded him as the new Caliph, the Christians complained to him about what his predecessor had done to their church. Umar wrote to the governor that the portion of the mosque that was rightfully theirs be returned to them if they were unable to agree with the governor on a monetary settlement that would satisfy them.[2] The Wailing Wall in Jerusalem is known to historians to be the one of the holiest places of worship in Judaism. Some time ago, it was completely buried under rubble and heaps of debris. When the Ottoman caliph Sultan Sulayman came to know of this, he ordered his governor in Jerusalem to remove all the rubble and debris, clean the area, restore the Wailing Wall, and make it accessible for Jews to visit.[3] Unbiased Western historians acknowledge these facts. LeBon writes: ‘The tolerance of Muhammad towards the Jews and Christians was truly grand; the founders of other religions that appeared before him, Judaism and Christianity in particular, did not prescribe such goodwill. His caliphs followed the same policy, and his tolerance has been acknowledged by skeptics and believers alike when they study the history of the Arabs in depth.’[4] Robertson wrote: ‘The Muslims alone were able to integrate their zeal for their own religion with tolerance for followers of other religions. Even when they bore swords into battle for freedom for their religion to spread, they left those who did not desire it free to adhere to their own religious teachings.’[5] Sir Thomas Arnold, an English Orientalist, wrote: ‘We never heard of a report of any planned attempt to compel non-Muslim minorities to accept Islam, or any organized persecution aimed at uprooting the Christian religion. If any of the caliphs had chosen any of these policies, they would have overwhelmed Christianity with the same ease with which Ferdinand and Isabella exiled Islam from Spain, or with which Louis XIV made following Protestantism a punishable crime in France, or with which the Jews were exiled from England for 350 years. A that time Eastern churches were completely isolated from the rest of the Christian world. They had no supporters in the world as they were considered heretical sects of Christianity. Their very existence to this day is the strongest evidence of the policy of Islamic government’s tolerance towards them.’[6] The American author, Lothrop Stoddard wrote, ‘The caliph Umar took the utmost care to tend to the sanctity of the Christian holy places, and those who became caliph after him followed his footsteps. They did not harass the many denominations of pilgrims who came annually from every corner of the Christian world to visit Jerusalem.’[7] The reality is that non-Muslims were treated with more tolerance among the Muslims than anything they experienced with other sects of their own religion. Richard Stebbins spoke of the Christian experience under the rule of the Turks: ‘They (the Turks) allowed all of them, Roman Catholics and Greek Orthodox, to preserve their religion and follow their consciences as they chose: they allowed them their churches to perform their sacred rituals in Constantinople and many other places. This is in contrast to what I can testify to from living in Spain for twelve years; not only were we forced to attend their Papist celebrations, but our lives and the lives of our grandchildren were in danger also.’[8] Thomas Arnold mentions in his ‘Invitation to Islam’ that there were many people in Italy at that time who longed for Ottoman rule. They wished they could be granted the same freedom and tolerance that the Ottomans gave to their Christian subjects, for they had despaired of achieving it under any Christian government. He also mentions that a great many Jews fled persecution in Spain at the end of the 15th century and took refuge in Ottoman Turkey.[9] It is worthwhile to reemphasize the following point. The existence of non-Muslims for centuries across the Muslim world, from Moorish Spain and Sub-Saharan Africa to Egypt, Syria, India, and Indonesia are clear evidence of the religious tolerance extended by Islam to people of other faiths. This tolerance even led to the elimination of Muslims, such as in Spain, where the remaining Christians took advantage of Muslim weakness, attacked them, and wiped them out from Spain by either killing them, forcing them to convert, or expulsion. Etienne Denier wrote, ‘The Muslims are the opposite of what many people believe. They never used force outside of the Hejaz.[10] The presence of Christians was evidence of this fact. They retained their religion in complete security during the eight centuries that the Muslims ruled their lands. Some of them held high posts in the palace in Cordoba, but when the same Christians obtained power over the country, suddenly their first concern was to exterminate Muslims.’[11] Footnotes: [1] Arnold, Thomas, ‘Invitation To Islam,’ p. 102 [2] Qaradawi, Yusuf, ‘Ghayr al-Muslimeen fil-Mujtama’ al-Islami,’ p. 32 [3] Hussayn, Abdul-Latif, ‘Tasamuh al-Gharb Ma’l-Muslimeen,’ p. 67 [4] LeBon, Gustav, ‘Arab Civilization,’ p. 128 [5] Quoted in Aayed, Saleh Hussain, ‘Huquq Ghayr al-Muslimeen fi Bilad il-Islam,’ p. 26 [6] Arnold, Thomas, ‘Invitation To Islam,’ p. 98-99 [7] Stoddard, L.W., ‘The Islamic World At Present,’ vol 1, p. 13-14 [8] Quoted in Qaradawi, Yusuf, ‘al-Aqaliyyat ad-Diniyya wa-Hal al-Islami,’ p. 56-57 [9] Arnold, Thomas, ‘Invitation To Islam,’ p. 183 [10] Hejaz: the Western part of Arabia that includes the cities of Mecca and Medina. [11] Denier, Etienne, ‘Muhammad The Messenger Of God,’ p. 332 The Rights of Non-Muslims in Islam (part 7 of 12): The Right to Follow Their Religious Laws Description: The right of non-Muslims to follow their own laws and are not under compulsion to follow Islamic Law.By IslamReligion.com (Originally by Dr. Saleh al-Aayed) - Published on 25 Jul 2006 - Last modified on 31 Jul 2006Viewed: 561 - Rating: none yet - Rated by: 0Printed: 45 - Emailed: 1 - Commented on: 0 Category: Articles > Current Issues > Islam and Non-Muslims Islam does not compel non-Muslims citizens living in Muslim lands to be ruled by Islamic Laws. They are exempt from paying the zakah[1]. Under Islamic Law, a Muslim who does not pay the zakah and refuses its obligation becomes an unbeliever. Also, Islamic Law requires military duty from able Muslims, but non-Muslims are exempt from it, even though it is of benefit to Muslims and non-Muslims alike. In return for these two exemptions, non-Muslim citizens pay a nominal tax known as jizya. Sir Thomas Arnold wrote, ‘The jizya was so light that it did not constitute a burden on them, especially when we observe that it exempted them from compulsory military service that was an obligation for their fellow citizens, the Muslims.’[2] Islam also permitted non-Muslims to observe their civil law in matters such as marriage and divorce. Regarding criminal justice, Muslim jurists would pass sentences on non-Muslims in issues considered sinful in their religion such as theft, but exempted them from issues they held to be permissible such as drinking wine and eating pork.[3] This is based clearly of the practice of the Prophet himself when he first came to Medina and established a ‘constitution’. He allowed for individual tribes who were not Muslims to refer to their own religious scriptures and their learned men in regards to their own personal affairs. They could though, if they opted, ask the Prophet to judge between them in their matters. God says in the Quran: “If they do come to you, either judge between them or decline to interfere.” (Quran 5:42) Here we see that Prophet allowed each religion to judge in their own matters according to their own scriptures, as long as it did not stand in opposition to articles of the constitution, a pact which took into account the greater benefit of the peaceful co-existence of the society. Umar ibn Abdulaziz, a Muslim ruler, found it hard to accept how non-Muslims continued to follow their social regulations that went against the Islamic injunctions. He wrote a letter to Hasan al-Basri[4] seeking his legal advice, saying, ‘How is it that the Rightly-Guided Caliphs before us left the People of the Covenant as they did, marrying close relatives[5], and keeping pigs and wine?’ Hasan’s responded, ‘They paid the jizya so that they could be left to practice what they believed, and you may only follow the Islamic Law, not invent something new.’[6] The People of the Covenant had their own courts to settle their disputes, but if they wished, they could resort to Islamic courts. God commanded His Prophet: “So if they come to you, (O Muhammad), judge between them or turn away from them. And if you turn away from them never will they harm you at all. And if you judge, judge between them with justice. Indeed, God loves those who act justly.” (Quran 5:42) Adam Metz, a Western historian, writes in the Islamic Civilization in the Fourth Century of the Hegira: “Since the Islamic Law was specifically for Muslims, the Islamic state allowed the people of other religious affiliations to their own courts. What we know about these courts is that they were church courts and prominent spiritual leaders were the chief justices. They wrote a great number of books on canon law, and their rulings were not confined to matters of personal status. They included such problems as inheritance and much of the litigations between Christians that did not involve the state.”[7] Therefore, it can be seen that Islam did not punish non-Muslims for doing what they viewed as permissible according to their religious law, such as consuming alcohol or eating pork, even though they are forbidden in Islam. The tolerance extended by Islam towards non-Muslims is unmatched by any other religious law, secular government, or political system in existence even today. Gustav LeBon writes: “The Arabs could have easily been blinded by their first conquests, and committed the injustices that are usually committed by conquerors. They could have mistreated their defeated opponents or forced them to embrace their religion, which they wished to spread all over the world. But the Arabs avoided that. The early caliphs, who had a political genius that was rare in proponents of new religion, realized that religions and systems are not imposed by force. So they treated the people of Syria, Egypt, Spain, and every country they took over with great kindness, as we have seen. They left their laws, regulations, and beliefs intact and only imposed on them the jizya, which was paltry when compared to what they had been paying in taxes previously, in exchange for maintaining their security. The truth is that nations had never known conquerors more tolerant than the Muslims, or a religion more tolerant than Islam.”[8] Footnotes: [1] Zakah: one of the pillars of Islam. It is a obligatory charity paid on certain forms of wealth. [2] Arnold, Thomas, ‘Invitation to Islam,’ p. 77 [3] Maududi, Abul ‘Ala, ‘The Rights of The People of Covenant In The Islamic State,’ p. 20-21 [4] Hasan al-Basri: one of the most eminent scholars from the second generation of Muslims known for his asceticism and knowledge. He was born in Medina in 642 CE, the son of a slave captured in Maysan, who was freed by the Prophet’s secretary, Zaid bin Thabit. He was brought up in Basra, Iraq. Hasan met many Companions and transmitted many reports of Prophet Muhammad. His mother served Umm Salama, the wife of the Prophet. He died in Basra in 728 CE at the age of 88. [5] The Zoroastrians to this day deem it permissible to marry their own siblings. [6] Maududi, Abul ‘Ala, ‘The Rights Of The People of Covenant In The Islamic State,’ p. 22 [7] Metz, Adam, ‘Islamic Civilization in the Fourth Century of the Hegira,’ vol 1, p. 85 [8] Lebon, G, ‘The Civilization Of The Arabs,’ p. 605 The Rights of Non-Muslims in Islam (part 8 of 12): The Right to Justice I Description: Examples of Islamic justice towards non-Muslims and justice as a right.By IslamReligion.com (Originally by Dr. Saleh al-Aayed) - Published on 25 Jul 2006 - Last modified on 31 Jul 2006Viewed: 356 - Rating: none yet - Rated by: 0Printed: 44 - Emailed: 0 - Commented on: 0 Category: Articles > Current Issues > Islam and Non-Muslims God requires Muslims to be just in all their affairs and to act equitably towards everyone. God says: “And the sky He has raised; and He has set the Balance (of justice), that you may not exceed the (due) balance. But observe the measure strictly, nor fall short thereof.” (Quran 55:7-10) Muslims are divinely ordained to act with justice, even if it means acting against themselves or those close to them, as the Quran states: “O you who have believed, persistently stand firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is Ever-Acquainted with what you do.” (Quran 4:135) God requires that we apply justice at all times: “Indeed, Allah commands you to render trusts to whom they are due, and when you judge between people, to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.” (Quran 4:58) Islamic justice towards non-Muslims is multifaceted. Islam gives them the right to go before their own courts; it also guarantees them equality in seeking justice with Muslims, if they choose to present their case in an Islamic court. God says: “So, if they come to you, (O Muhammad), judge between them, or turn away from them. And if you turn away from them – never will they harm you at all. And if you judge, judge between them with justice. Indeed, Allah loves those who act justly.” (Quran 5:42) If a Muslim were to steal from a non-Muslim dhimmi, he would be liable to the same punishment as the dhimmi would have been had he stolen from the Muslim. If a Muslim were to rape a dhimmi woman, he would be liable to the same punishment as that for raping a Muslim woman. Similarly, a Muslim is liable to receive a sentence for defamation if he slanders a man or woman protected under the covenant.[1] Islamic history has some beautiful examples of justice meted out by Muslims towards non-Muslims. A man named Ta’ima stole a suit of armor from Qataada, his neighbor. Qataada had hidden the armor inside a sack of flour so, when Ta’ima took it, the flour leaked out of the sack through a hole, leaving a trail up to his house. Ta’ima then left the armor in the care of a Jewish man named Zayed, who kept it in his house, in order to conceal his crime. Thus, when the people searched for the stolen armor, they followed the trail of flour to Ta’ima’s house but did not find it there. When confronted, he swore to them he had not taken it and knew nothing about it. The people helping the owner also swore that they had seen him breaking into Qataada’s house at night, and had subsequently followed the tell-tale trail of flour, which had led them to his house. Nevertheless, after hearing Ta’ima swearing he was innocent, they left him alone and looked for further clues, finally finding a thinner trail of flour leading to the house of Zayed, and so arrested him. The Jewish man told them that Ta’ima had left the armor with him, and some Jewish people confirmed his statement. The tribe to which Ta’ima belonged sent some of their men to the Messenger of God to present his side of the story, and asked them to defend him. The delegation was told, ‘If you do not defend our clansman, Ta’ima, he will lose his reputation and be punished severely, and the Jew will go free.’ The Prophet was subsequently inclined to believe them, and was about to punish the Jewish man when God revealed the following verses of the Quran to vindicate the Jew.[2] The verse continues to be recited by Muslims today as a reminder that justice must be served for all: “Indeed, We have revealed to you, (O Muhammad), the Book in truth so you may judge between the people by that which God has shown you. And do not be an advocate for the deceitful. And seek forgiveness of God. Indeed, God is ever Forgiving and Merciful. And do not argue on behalf of those who deceive themselves. Indeed, God loves not one who is a habitually sinful deceiver. They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from God, and He is with them (in His knowledge) when they spend the night in such as He does not accept of speech. And God ever is encompassing of what they do. Here you are – those who argue on their behalf in [this] worldly life – but who will argue with God for them on the Day of Resurrection, or who will [then] be their representative?” (Quran 4:105-109) Footnotes: [1] Masud, Fahd Muhammad Ali, ‘Huquq Ghayr is-Muslimeen fid-Dawla al-Islamiyya,’ p. 138-139, 144-149. Aayed, Saleh Hussain, ‘Huquq Ghayr al-Muslimeen fi Bilad il-Islam,’ p. 32-33. Zaydan, Dr. Abd al-Karim, ‘Ahkam al-Dhimmiyin wal-Mustami’nin,’ p. 254. [2] Wahidi, ‘Al-Asbab an-Nuzool,’ p. 210-211 The Rights of Non-Muslims in Islam (part 9 of 12): The Right to Justice II Description: Further examples of Islamic justice towards non-Muslims and justice as a right.By IslamReligion.com (Originally by Saleh al-Aayed) - Published on 31 Jul 2006 - Last modified on 06 Aug 2006Viewed: 558 - Rating: none yet - Rated by: 0Printed: 44 - Emailed: 3 - Commented on: 0 Category: Articles > Current Issues > Islam and Non-Muslims Once, a dispute arouse between Ali bin Ali Talib, when he was the Caliph, and a Jewish man who went to Judge Shuray al-Kindi. Shuray tells the details of what happened: “Ali found he was missing a suit of mail, so he went back to Kufa and found it in the hands of a Jewish man who was selling it in the market. He said, ‘O Jew! That suit of mail is mine! I did not give it away or sell it!’ The Jew responded ‘It is mine. It is in my possession.’ Ali said, ‘We will have the judge rule on this for us.’ So they came to me and Ali sat next to me and said, ‘That suit of mail is mine; I did not give it away or sell it.’ The Jew sat in front of me and said, ‘That is my suit of mail. It is in my possession.’ I asked, ‘O Commander of the Faithful, do you have any proof?’ ‘Yes,’ Ali said. ‘My son Hasan and Qanbar can testify that it is my suit of mail.’ I said, ‘Commander of the Faithful, the testimony of a son in his father’s favor is not admissible in court.’ Ali exclaimed, ‘How Perfect is God! You cannot accept the testimony of a man who has been promised Paradise? I heard the Messenger of God saying that Hasan and Husain are the princes of the youth in Paradise.’[1] The Jewish man said, ‘The Commander of the Faithful takes me before his own judge and the judge rules in my favor against him! I bear witness that no one deserves worship except God and that Muhammad is His Messenger [the Jewish man accepted Islam], and that the suit of armor is yours, Commander of the Faithful. You dropped it at night and I found it.’[2] Another amazing story of Muslim justice towards non-Muslims pertains to the conquest of the city of Samarkand. Qutayba, the Muslim military general, had not given the residents of Samarkand a choice between accepting Islam, entering into a protective covenant with the Muslims, or to accept fighting at the time. Years after the conquest, the people of Samarkand lodged a complaint with ‘Umar bin Abdulaziz, the then current Muslim Caliph. Umar, upon hearing their complaint, ordered the governor of the city to turn it over to the people and vacate it, and then to give the people the three alternatives to choose from. Astounded by this display of instant justice, many of the residents of Samarkand embraced Islam![3] We also read in history instances where the general Muslim population was aware of the rights of the non-Muslim minorities and would demand justice for non-Muslims from their rulers. Waleed ibn Yazeed, an Omayyad Caliph, exiled the inhabitants of Cyprus and forced them to settle in Syria. The scholars of Islam did not approve his move at the time and declared it to be oppression after the event. They brought the issue up with his son when he became Caliph so that the people could be resettled in their native land once again. He agreed to the proposal, and is thus known to be one of the fairest rulers of the Umayyad dynasty.[4] Another similar historical instance is when the governor of Lebanon, Salih ibn Ali, expelled an entire village of non-Muslims because some of them refused to pay the land tax. The governor was a close advisor of the Caliph, yet Imam Awza’i, a renowned Muslim scholar of Syria, came to their defense and wrote to letter of protest. Part of the letter reads: ‘How can you collectively punish people for the misdeeds of a few, going so far as to expel them from their homes? God states: “No bearer of burdens will bear the burden of another.” (Quran 53:38) It is the most compelling evidence to consider and follow. And the most deserving command of the Prophet to preserve and follow is: “If anyone oppresses a dhimmi or burdens him with something he can not bear, I will argue against him on the Day of Judgment”[5] They are not slaves whom one is able to take from one place and move to another as one pleases. They are the free People of the Covenant.’[6] Secular writers and historians have been compelled to acknowledge the justice of Islam towards non-Muslims in their midst. The British historian, H.G. Wells, wrote the following: ‘They established great traditions of just tolerance. They inspire people with a spirit of generosity and tolerance, and are humanitarian and practical. They created a humane community in which it was rare to see cruelty and social injustice, unlike any community that came before it.’[7] Discussing the Christian sects at the beginning centuries of Islamic rule, Sir Thomas Arnold writes: ‘Islamic principles of tolerance forbade these actions [mentioned previously], that always involved some oppression. Muslims were the opposite of others, and it appears that they spared no effort in treating all of their Christian subjects with justice and equity. An example was the conquest of Egypt, when the Jacobites took advantage of the removal of the Byzantine authorities to dispossess the Orthodox Christians of their churches. The Muslims returned them to their rightful owners when the Orthodox Christians presented them with proof of ownership.’[8] Amari, a Sicilian Orientalist, observed: ‘At the time of the Muslim Arab rule, the conquered inhabitants of the island of (Sicily) were comfortable and content compared to their Italian counterparts, who were collapsing under the yoke of the Langiornians and Franks.’[9] Nadhmi Luqa commented: ‘No law can eradicate injustice and prejudice better than one that states: “…and do not let the hatred of a people prevent you from being just.” (Quran 5:8) Only when a person holds himself to these standards, settling for no other, and devotes himself to a religion with these lofty principles and rectitude, accepting no other… only then can he claim to have honored himself.’[10] Footnotes: [1] Al-Tirmidhi [2] Hayyan, Abu Bakr, ‘Tarikh al-Qudat,’ vol 2, p. 200 [3] Tantawi, Ali, ‘Qasas Min al-Tarikh,’ p. 85 [4] Balazuri, Ahmad, ‘Futuh al-Buldan,’ p. 214 [5] Al-Baihaqi, ‘Sunan al-Kubra’ [6] Qaradawi, Yusuf, ‘Ghayr al-Muslimeen fil-Mujtama’ al-Islami,’ p. 31 [7] Quoted by Siba’i, Mustafa, ‘Min Rawai Hadaratina,’ p. 146 [8] Arnold, Thomas, ‘Invitation To Islam,’ p. 87-88 [9] Quoted in Aayed, Saleh Hussain, ‘Huquq Ghayr al-Muslimeen fi Bilad il-Islam,’ p. 39 [10] Luqa, Nadhmi, ‘Muhammad: The Message & The Messenger,’ p. 26 The Rights of Non-Muslims in Islam (part 10 of 12): Security of Life, Property, and Honor Description: Protection of life, property, and honor of non-Muslims under Islamic Law.By IslamReligion.com (Originally by Saleh al-Aayed) - Published on 07 Aug 2006 - Last modified on 06 Aug 2006Viewed: 509 - Rating: 3 from 5 - Rated by: 2Printed: 39 - Emailed: 3 - Commented on: 0 Category: Articles > Current Issues > Islam and Non-Muslims Islamic Law protects basic human rights like the preservation of life, property, and honor for Muslims and non-Muslims alike. Whether the non-Muslims are residents or visitors, they are guaranteed these rights. These rights cannot be taken away except in a justified case permitted by law. For instance, a non-Muslim may not be killed unless he is guilty of killing. God says: “Say, ‘Come, I will recite what your Lord has prohibited to you. (He commands) that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities – what is apparent of them and what is concealed. And do not kill the soul which God has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason.’” (Quran 6:151) The Prophet of Islam declared that the life of non-Muslims residents or visitor has sanctity when he said: “Whoever kills a person with whom we have a treaty, will not come close enough to Paradise to smell its scent, and its scent can be found as far as forty years of travel [away].” (Saheeh Al-Bukhari) Islam does not allow assaulting a non-Muslim, violating his honor or property, or hurting him. If someone steals from a dhimmi, he must be punished. If anyone borrows from a dhimmi, the property must be returned. The Prophet of Islam said: “You must know that it is not lawful for you to take the property of the People of the Covenant unless it is (in payment) for something.”[1] He also said: “Indeed God, Mighty and Majestic, has not allowed you to enter the homes of the People of the Book except by their permission, nor has He allowed you to hit their women, nor eat their fruit if they give you what is obligatory upon them [from the jizyah].” (Abu Dawood) There is an interesting story from the era of Ahmad ibn Tulun of Egypt. One day a Christian monk came to Tulun’s palace to complain about his governor. Upon noticing him, a guard inquired about the problem. On finding out that the governor had taken 300 dinars from the monk, the guard offered to pay the monk on the condition that he does not complain, and the monk accepted his offer. The incident reached Tulun who ordered the monk, guard, and the governor to come to his court. Tulun said to the governor, ‘Are not all your needs met with a sufficient income? Do you have needs that justify taking from others?’ The governor conceded to the force of his argument, yet still Tulun kept on questioning him, eventually removing him from his post. Tulun then asked the monk how much the governor had taken from him, and the monk told him it was 300 dinars. Tulun said, ‘It is too bad you did not say 3000, as he needs a larger punishment, but I can only base it on your statement,’ and took the money from the governor and returned it to the monk.[2] Non-Muslims have the right that their honor be protected. This right is extended not only to non-Muslim residents, but also to visitors. They all have the right to be secure and protected. God says: “And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of God (the Quran). Then deliver him to his place of safety. That is because they are a people who do not know.” (Quran 9:6) The right to asylum makes it a duty on every Muslim to respect and uphold the asylum granted by another Muslim according to the Prophet’s statement: “The obligation imposed by the covenant is communal, and the nearest Muslim must try hard to fulfill it. Anyone who violates the protection granted by a Muslim will be under the curse of God, the angels, and all people, and on Judgment Day no intercession will be accepted on his behalf.”[3] One of the female companions, Umm Hani, said to the Prophet: “Messenger of God, my brother Ali claims that he is at war with a man whom I have granted asylum, a man with the name of Ibn Hubayra.” The Prophet answered her: “Anyone you have given asylum to is under the protection of all of us, O Umm Hani.”[4] The right to asylum and protection requires a Muslim to give asylum and grant security to a non-Muslim who seeks it and warns of severe punishment for anyone who violates it. Asylum guarantees protection from aggression, or attack for anyone who has been given security, a right that is not explicitly granted in any other religion. Footnotes: [1] Musnad Ahmad [2] Ibn Hamdun, ‘at-Tazkira al-Hamduniyya,’ vol. 3, p. 200-201 [3] Saheeh Al-Bukhari, Ibn Majah [4] Saheeh Al-Bukhari The Rights of Non-Muslims in Islam (part 11 of 12): Good Treatment Description: Receiving good treatment is the right of a non-Muslim under Islam, not just a matter of courtesy.By IslamReligion.com (Originally by Saleh al-Aayed) - Published on 14 Aug 2006 - Last modified on 12 Aug 2006Viewed: 216 - Rating: 5 from 5 - Rated by: 1Printed: 15 - Emailed: 0 - Commented on: 0 Category: Articles > Current Issues > Islam and Non-Muslims The Quran instructs Muslims to treat non-Muslims courteously in a spirit of kindness and generosity given they are not hostile towards Muslims. God says: “God does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from dealing kindly and justly with them. Indeed, God loves those who act justly. God only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion – (forbids) that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers.” (Quran 60:8-9) Al-Qarafi, a classical Muslim scholar, describes the depth of the meaning of “dealing kindly” referred to in the above verse. He explains the term: ‘…gentleness towards the weak, providing clothing to cover them, and soft speech. This must be done with affection and mercy, not by intimidation or degradation. Furthermore, tolerating the fact that they may be bothersome neighbors whom you could force to move, but you do not out of kindness towards them, not out of fear or financial reasons. Also, praying they receive guidance and [thus] join the ranks of the blessed with external reward, advising them in all wordily and spiritual matters, protecting their reputation if they are exposed to slander, and defending their property, families, rights, and concerns. Assisting them against oppression and getting them their rights.’[1] Divine commandments to treat non-Muslims in this manner were taken seriously by Muslims. They were not just verses to be recited, but Divine Will to be acted upon. The Prophet, may God praise him, himself was the first person to put the divine commands into practice, followed by his caliphs and the general population of believers. The life-story of the Prophet of Islam gives many instances of his kind, tolerant co-existence with non-Muslims. Some of his neighbors were non-Muslims and the Prophet would be generous towards them and exchange gifts. The Prophet of Islam would visit them when they fell sick and do business with them. There was a Jewish family he regularly gave charity to and the Muslims after his death maintained his charity towards them.[2] When a Christian delegation from Ethiopian churches came to Medina, the Prophet opened up his mosque for them to stay in, hosted them generously, and personally served them meals. He said: “They were generous to our companions, so I wish to be generous to them in person…” …referring to the event when they provided asylum to a number of his companions after they fled persecution in Arabia and took asylum in Abyssinia.[3] In another instance, a Jewish man named Zayd bin Sana came to the Prophet of Islam to reclaim a debt. He grabbed the Prophet by his robe and cloak, pulled the Prophet close to his face, and said, ‘Muhammad, are you not going to give me my due? You and your clan Banu Muttalib never pay debts on time!’ Umar, one of the companions of the Prophet, got agitated and said, ‘Enemy of God, am I really hearing what you just said to God’s Prophet. I swear by the One who sent him with truth, if I were not afraid that he would blame me, I would have taken my sword and cut your head off!’ The Prophet looked calmly at Umar and censured him gently: “Umar, that is not what we needed to hear from you. You should have counseled me to pay my debts in time and asked him to seek repayment in a respectful manner. Now take him, repay him his debt from my money and give him an extra twenty measures of date.” The Jewish man was so pleasantly surprised by the Prophet’s behavior that he immediately declared his acceptance of Islam![4] The companions of Prophet Muhammad followed his example in how they treated non-Muslims. Umar set-up a permanent stipend for the Jewish family the Prophet used to take care of in his lifetime.[5] He found justification for allotting funds for the People of the Scripture in the following verse of the Quran: “Alms are only for the poor and for the needy and for those employed to collect (the funds) and for bringing hearts together, and for freeing captives (or slaves) and for those in debt and for the cause of God, and for the (stranded) traveler – an obligation (imposed) by God. And God is Knowing and Wise.” (Quran 9:60) Abdullah ibn ‘Amr, a famous companion of the Prophet Muhammad, would regularly give charity to his neighbors. He would send his servant to take portions of meat on religious occasions to his Jewish neighbor. The surprised servant asked about Abdullah’s concern for his Jewish neighbor. Abdullah told him the saying of Prophet Muhammad: “The angel Gabriel was so adamant in reminding me to be charitable with my neighbor that I thought he might make him my heir.”[6] Turning to the pages of history, we find a marvelous example of how a Muslim ruler expected his governors to treat the Jewish populace. The Sultan of Morocco, Muhammad ibn Abdullah, issued an edict on February 5th, 1864 CE: ‘To our civil servants and agents who perform their duties as authorized representatives in our territories, we issue the following edict: ‘They must deal with the Jewish residents of our territories according to the absolute standard of justice established by God. The Jews must be dealt with by the law on an equal basis with others so that none suffers the least injustice, oppression, or abuse. Nobody from their own community or outside shall be permitted to commit any offense against them or their property. Their artisans and craftsmen may not be scripted into service against their will, and must be paid full wages for serving the state. Any oppression will cause the oppressor to be in darkness on Judgment Day and we will not approve of any such wrongdoing. Everyone is equal in the sight of our law, and we will punish anyone who wrongs or commits aggression against the Jews with divine aid. This order which we have stated here is the same law that has always been known, established, and stated. We have issued this edict simply to affirm and warn anyone who may wish to wrong them, so the Jews may have a greater sense of security and those intending harm may be deterred by greater sense of fear.’[7] Renault is one of the unbiased Western historians who has acknowledged the kind and fair treatment of Muslims towards the non-Muslim minorities. He comments: ‘The Muslims in the cities of Islamic Spain treated the non-Muslims in the best possible way. In return, the non-Muslims showed respect to the sensibilities of the Muslims and would circumcise their own children and refrain from eating pork.’[8] Footnotes: [1] Al-Qarafi, ‘al-Furooq,’ vol 3, p. 15 [2] Abu Ubayd, al-Amwaal, p. 613 [3] Ibn Hamdun, ‘at-Tazkira al-Hamduniyya,’ vol. 2, p. 95 Siba’i, Mustafa, ‘Min Rawai Hadaratina,’ p. 134 [4] Ibn Kathir, ‘al-Bidaya wal-Nihaya,’ vol 2, p. 310 [5] Abu Yusuf, Kitab al-Kharaj, p. 86 [6] Saheeh Al-Bukhari [7] Qaradawi, Yusuf, ‘al-Aqaliyyat ad-Diniyya wa-Hal al-Islami,’ p. 58-59 [8] Quoted by Siba’i, Mustafa, ‘Min Rawai Hadaratina,’ p. 147 Parts of This Article The Rights of Non-Muslims in Islam (part 1 of 12): An Islamic Basis The Rights of Non-Muslims in Islam (part 2 of 12): Non-Muslim Residents The Rights of Non-Muslims in Islam (part 3 of 12): Right to Preservation of Dignity as Human Beings I The Rights of Non-Muslims in Islam (part 4 of 12): Right to Preservation of Dignity as Human Beings II The Rights of Non-Muslims in Islam (part 5 of 12): The Right to Freedom of Belief I The Rights of Non-Muslims in Islam (part 6 of 12): The Right to Freedom of Belief II The Rights of Non-Muslims in Islam (part 7 of 12): The Right to Follow Their Religious Laws The Rights of Non-Muslims in Islam (part 8 of 12): The Right to Justice I The Rights of Non-Muslims in Islam (part 9 of 12): The Right to Justice II The Rights of Non-Muslims in Islam (part 10 of 12): Security of Life, Property, and Honor The Rights of Non-Muslims in Islam (part 11 of 12): Good Treatment

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