A Muslim vis-à-vis Non-Muslims
_-_Muslims_and_Non-_Muslims_001.jpg) Obviously, society will not consist of Muslims alone. Furthermore,
Muslims and non-Muslims are following very different paths. A Muslim’s life
revolves entirely around the proper belief in God. A Muslim’s attitude toward
others is likewise determined by the other’s attitude toward God. A Muslim
could not possibly feel complete affinity and love toward someone who has
turned his back on God, refuses to submit to God or ridicule belief in God. It
is simply not natural for there to be complete love between two such people.
However, even given this possible negative feeling in the heart, a Muslim must
deal with non-Muslims on the basis of just principles. This applies to all
non-Muslims—many non-Muslims are not antagonistic at all toward Muslims while
others exhibit clear and unequivocal scorn and hatred toward Muslims.
One of the basic principles of behavior toward
non-belligerent, non-Muslims is found in the following verse of the Quran:
“God forbids you not to deal justly and kindly with those who
fought not against you on account of religion and drove you not out from your
homes. Verily, God loves those who deal with equity” (Quran 60:8)
An important obligation toward disbelievers is proper
and just treatment. This is described by a well-known Muslim scholar, Shaikh
ibn Baaz, who said:
“[the Muslim]
may not wrong the other person with respect to his life, wealth or honor, if
the non-Muslim is a citizen of the Islamic state or has attained other
protection. He must fulfill the other’s rights. He may not wrong him with
respect to his wealth by stealing from him, deceiving him or cheating him. He
cannot harm him in his body by beating or killing him. His protection from the
state guarantees his safety from such things.”
A Muslim can interact with non-Muslims, buying, selling
or renting from them, for example. Even on a
social level, there can be interaction, such as coming together for meals and
the like. However, such interactions are, by nature, going to be limited, due
to differences in societal practices and customs. Perhaps one could say that
the Muslim’s ultimate goal in his relations with non-Muslims is to bring them
to Islam, thereby opening the door for there to be a complete relationship of
love and brotherhood between them. Even if the non-Muslim is antagonistic and
impolite, the Muslim knows that he should repel his evil with goodness. God
says:
“The good deed and the evil deed cannot be equal. Repel [the
evil] with [a deed] that is better. [If you do that] then verily he, between
whom and you there was enmity, (will become) as though he was a close friend” (Quran
41:34)
In sum, as ibn Baaz wrote:
“It is
obligatory upon Muslims to deal with disbelievers in an Islamic fashion with
proper behavior, as long as they are not fighting the Muslims. One must
fulfill one’s trusts to them, must not deceive them, must not betray them or
lie to them. If there is a discussion or debate between them, one must argue
with them in the best manner and be just with them in the dispute. This is in
obedience to God’s command:
“And argue not with the People of the Scriptures (Jews and
Christians) unless it be in a way that is better, except with such of them as
do wrong” (Quran 29:46)
It is
sanctioned for the Muslim to invite them to the good, to advise them and to be
patient with them at the same time being neighborly and polite with them. This
is so because God has stated:
“Invite to the way of your Lord with wisdom (of the Quran) and
fair preaching, and argue with them in a way that is better” (Quran 16:125)
God has also
said:
“…Speak good to people…” (Quran 2:83)
A Muslim vis-à-vis Society as a Whole
When a Muslim accepts to live in a certain society, he
is, in essence, making a pact that with that country that he will abide by the
laws of that state. He does not have the right to violate the laws of that
state simply because he is a Muslim and the state is not an Islamic state. Thus,
all of the principles of proper behavior that have been described in this
chapter apply to a Muslim living wherever he may be living. In most countries
today, many things may be legal that are forbidden to a Muslim. These legal
things a Muslim simply avoids. He should also demand his legal rights to
ensure that he is not forced to do anything forbidden in Islam. Overall
though, he should be from among the law-abiding citizens.
In addition to that, a Muslim should be a plus for any
society he is living in. He should be a model citizen in many ways. As
described earlier, he should be a good neighbor. He has the obligation to
encourage what is good and prevent evil wherever he may be living. In
addition, he must avoid and oppose what most societies see as the greatest
crimes, such as murder, robbery, extortion and so forth. Furthermore, he must
steer clear of alcohol or drug use, thus not burdening society as a whole with
his personal weaknesses and addictions. Finally, he must be just and fair in
all of his dealings with the other members of society.
Islam recognizes the fact that it is natural for an
individual to love his country and to have an affinity for that land in which
he grew up. When the Muslims were forced to migrate from Makkah, which was
under the control of the polytheists, many of them expressed their love for
Makkah. Hence, it is natural for Muslims to develop a love for whatever land
they happen to be in, even if the country is not an Islamic state. It is also
natural for Muslims to desire what is best for their homeland. But, again,
unfortunately, their idea as to what is best may not be shared or appreciated
by others. For example, the Muslims may wish to see an end to gambling,
prostitution and pornography. The Muslims believe that this is what is best
for all the people concerned, Muslims as well as non-Muslims. However, many
non-Muslims will not share this feeling. Therein lies the crux of the problem.
Theoretically speaking, though, in contemporary “free” societies, this should
not be a problem. Muslims should be able to hold on to their values and
customs—without bringing harm to others—while the others follow the dominant
culture in non-Muslim lands. If the “free” countries are not willing to give
the Muslims that much, it means that they are not willing to live up to their
own ideals. It is not that Muslims are trying to cause them harm, they are
simply trying to be good citizens while living a different lifestyle than the
dominant culture.
Conclusions
Even in pluralistic societies, Islamic teachings
contribute to societal cohesion. First, the major stumbling block to such
cohesion, racism and prejudice, is removed. Second, a strong love and bond is
created between those of the Islamic faith. Third, clear and decisive
instructions of just and proper behavior are given for treatment with those
outside of the bond of faith. Fourth, the Muslim understands his
responsibility towards those around him and therefore contributes to the good
of all, further enhancing good feelings and cohesion within society.
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