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faith and make no division in it.... (42:13)
Muslims are required to believe in all the Books revealed by Allâh and in all the prophets sent by Him;
otherwise they are not Believers. Say: We (Muslims) believe in Allâh and in what He has revealed to us, and
in what He revealed to Abraham and Ishmael and Isaac and Jacob and the tribes (of Israel), and in what
was given to Moses and Jesus, and in what was given to (all) the prophets by their Lord. We make no
distinction between any of them, and to Him do we submit. (2:136) Consequently, if the People of the Book
read the Qur‘ân, they will find in it praise for their Books, messengers, and prophets.
If Muslims hold discussions with the People of the Book, they should avoid such approaches as cause
bitterness or arouse hostility: And do not dispute with the People of the Book except by (the way) which is
best, unless it be with such of them as transgress, and say, ‘We believe in what has been sent down to us
and sent down to you, and our God and your God is one, and to Him do we submit.’ (29:46)
We have already seen how Islâm permits eating with the People of the Book, sharing the meat they
slaughter, and marrying their women, marriage being a relationship of mutual love and mercy. As Allâh
Ta‘ala says:...The food of those who were given the Scripture (before you) is permitted to you and your food
is permitted to them. And (lawful to you in marriage are) chaste women from among the Believers and
chaste women from among those who were given the Scripture before you.... (5:6 (5)) This relates to the
People of the Book in general. However, Christians in particular have been given special status by the
Qur‘ân and are considered much closer to the hearts of the Believers.
Non-Muslim Residents of an Islâmic State
The above injunctions include all People of the Book wherever they may be. However, those people who live
under the protection of an Islâmic government enjoy special privileges. They are referred to as “the
Protected People” (ahl al-dhimmah or dhimmies), meaning that Allâh, His Messenger (s.a.w.s.), and the
community of Muslims have made a covenant with them that they may live in safety and security under the
Islâmic government.
In modern terminology, dhimmies are “citizens” of the Islâmic state. From the earliest period of Islâm to the
present day, Muslims are in unanimous agreement that they enjoy the same rights and carry the same
responsibilities as Muslims themselves, while being free to practice their own faiths.
The Prophet (s.a.w.s.) emphasized the duties of Muslims toward dhimmies, threatening anyone who violates
them with the wrath and punishment of Allâh. He said, “He who hurts a dhimmi hurts me, and he who hurts
me annoys Allâh.” (Reported by al-Tabarani in Al-awsat on good authority.) Whoever hurts a dhimmi, I am
his adversary, and I shall be an adversary to him on the Day of Resurrection. (Reported by al-Khatib on
good authority.) On the Day of Resurrection I shall dispute with anyone who oppresses a person from
among the People of the Covenant, or infringes on his right, or puts a responsibility on him which is beyond
his strength, or takes something from him against his will. (Reported by Abû Daoud.)
The successors of the Prophet, the caliphs, safeguarded these rights and sanctities of non-Muslim citizens,
and the jurists of Islâm, in spite of the variation of their opinions regarding many other matters, are
unanimous in emphasizing these rights and sanctities.
Says the Maliki jurist, Shaha al-Deen al-Qarafi: The covenant of protection imposes upon us certain
obligations toward the ahl al-dhimmah. They are our neighbors, under our shelter and protection upon the
guarantee of Allâh, His Messenger (s.a.w.s.), and the religion of Islâm. Whoever violates these obligations
against any one of them by so much as an abusive word, by slandering his reputation, or by doing him some
injury or assisting in it, has breached the guarantee of Allâh, His Messenger (s.a.w.s.), and the religion of
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Islâm. (From the book, Al-furuq, by al-Qarafi.) And the Zahiri jurist, Ibn Hazm, says: If one is a dhimmi, and
the enemy comes with his force to take him, it is our obligation to fight the enemy with soldiers and weapons
and to give our lives for him, thus honoring the guarantee of Allâh and His Messenger (s.a.w.s.). To hand
him over to the enemy would mean to dishonothis guarantee. (From the book, Maratib al-ijma‘, by Ibn
Hazm.)
Meaning of Friendship with Non-Muslims
A question which troubles some people and which is sometimes discussed openly is the following: How can
we show kindness, affection, and good treatment to non-Muslims since Allâh Ta‘ala Himself prohibits
Muslims to take non-believers as friends, allies, and supporters in such verses as the following: O you who
believe, do not take the Jews and Christians as friends; they are the friends (only) of each other. And
whoever among you turns to them (for friendship) is certainly one of them; indeed, Allâh does not guide the
people who do wrong. Yet thou seest those in whose hearts is a disease racing toward them...(5:54-55(51-
52))
The answer to this is that these verses are not unconditional, to be applied to every Jew, Christian, or non-
Muslim. Interpreting them in this manner contradicts the injunctions of the Qur‘ân which enjoin affection and
kindness to the good and peace-loving peoples of every religion, as well as the verses which permit
marriage to the women of the People of the Book, with all that Allâh says concerning marriage—“and He has
put love and mercy between you” (30:21)—and the verse concerning the Christians:...And thou wilt find
those who say, ‘Surely we are Christians.’ to be nearest to them (the Muslims) in affection....(5:85 (82)) (The
terms Christian and Christianity do not appear in the Christian scriptures nor can they be attributed to Jesus
(pbuh) himself. The followers of Jesus were known as Nasara (helpers) and this is the word used in the
Arabic text of the Qur‘ân; the name “Christian” was originally used by those who held the followers in
contempt.)
The verses cited above were revealed in connection with those people who were hostile to Islâm and made
war upon the Muslims. Accordingly, it is not permissible for the Muslim to support or assist them—that is, to
be their ally — nor to entrust them with secrets at the expense of his own religion and community. This point
is explained in other verses, in which Allâh Ta‘ala says: They will spare nothing to ruin you; they yearn for
what makes you suffer. Hatred has been expressed by their mouths, but what their hearts conceal is still
greater. Thus have We made clear to you the revelations (or signs), if you possess understanding. Ah! You
love them, but they do not love you....(3:118-119) This ayah throws light on the character of such people,
who conceal great enmity and hatred against the Muslims in their hearts and whose tongues express some
of the effects of such hostility.
Allâh Ta‘ala also says, Thou wilt not find a people who believe in Allâh and the Last Day loving those who
oppose Allâh and His Messenger, even though they may be their fathers or their sons or their brothers or
their kin....(58:22) Opposition to Allâh is not simply belief but includes hostility toward Islâm and Muslims.
Allâh also says, O you who believe, do not take My enemy and your enemy as friends, offering them
affection, even though they have disbelieved in what has come to you of the truth, driving out the Messenger
and yourselves because you believe in Allâh, your Lord....(60:1) This verse was revealed in connection with
the pagans of Makkah, who declared war on Allâh and His Messenger (s.a.w.s.), driving the Muslims out of
their homes simply because they said, “Our Rabb is Allâh.” With this type of people, friendship and alliance
cannot be permitted. Yet in spite of this, the Qur‘ân did not dismiss the hope that some day there might be a
reconciliation; it did not declare utter disappointment in them but encouraged the Muslims to entertain the
hope of better circumstances and improved relationships, for in the same surah Allâh says: It may be that
Allâh will bring about affection between you and those who are your enemies from among them. And Allâh is
All-Powerful, and Allâh is Forgiving, Merciful. (60:7) This Qur‘ânic statement gives the assurance that this
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