MORE ON THE INTERACTION OF BELIEFS AND DOCTRINES
OF MUSLIMS, JEWS AND CHRISTIANS
AS SEEN IN FIQH AND THE HOLY QURAN
OF MUSLIMS, JEWS AND CHRISTIANS
AS SEEN IN FIQH AND THE HOLY QURAN
ABSTRACT AUGUST 2015
The article continues to discuss our inter-Faith relations with the Ehle Kitab. This problem has ratcheted up tremendously with our transfer to a globalized pluralistic existence. Emigration of Muslims to the West has brought this issue in sharp focus. Even those who believe that the Holy Quran advises them against befriending and socializing with the people of the Book have no qualms about moving over to the West and taking an oath of allegiance. It therefore discusses a few more ayahs of the Quran on this issue: “And do not argue with the People of the Scripture except in a way that is best except for those who commit injustice among them, and say, "We believe in that which has been revealed to us and revealed to you. And our God and your God is one; and we are Muslims [in submission] to Him.” This serves as a strong testimony that Islam is a Moderate and Tolerant, Peaceful and Progressive (MTnPP) religion.
It is a fairly common notion among Muslims — explicit or implicit — that our Deen prohibits friendship with the Ehle-Kitab on the basis of this ayah: “Let not believers take disbelievers as allies rather than believers. And whoever [of you] does that has nothing with Allah , except when taking precaution against them in prudence. And Allah warns you of Himself, and to Allah is the [final] destination.” Some general observations about interpreting and comprehending the message of Allah Ta'aala Subhaanahoo have been discussed to prove that only an intimate and emotional friendship with a potential to harm the interest of Muslim is forbidden. What is clearly frowned upon is embracing the lifestyle of the unbelievers to gain equality and honor. As Mufti Mohammed Shafi points out “Any emotionally involved friendship that comes from the heart is absolutely forbidden(Haram). However, a formal friendship at the level of mutual dealings is, no doubt, permissible…”. “O you who have believed, do not take as intimates those other than yourselves………” is the next ayah discussed which in it’s latter part enumerates several reasons for this prohibition “……for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.” If the non-believers in our contacts today display these features this ayah becomes operative. If not, they should not be subject to the substance of this ayah. The article ends by quoting five more ayahs throwing light on this subject.
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” -- August 2015
Choose the section you have time, in the next 30 days to read this ayah:-
Prelude: Recurrent Primary Message 1st. Page
Starting Dua, a note & The Ayah 2nd. Page
A Short Version: For the Busy Bee Two + Pages
The Main Story: Recommended Five Pages
Footnotes: For the Perfectionist Two Pages
PRELUDE
From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion.
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
Further, we recall that Allah Ta’aala has declared in HIS Book1 “He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)” and we also recall that he has warned us about the day of judgement2 “Then on that day you shall most certainly be questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh -- in matters religion.
(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)
THE AYAH
Surah Al-Ankaboot (29), Ayah 46
وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ وَقُولُوا آَمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ
“And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them, and say, "We believe in that which has been revealed to us and revealed to you. And our God and your God is one; and we are Muslims [in submission] to Him.” Sahih International
A SHORT VERSION
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
We have been discussing our inter-Faith relations with the Ehle Kitab. What should be our attitude and approach to them in view of big differences in our Beliefs and Doctrine ( Eemaan and Eitiqaad)? This problem has ratcheted up tremendously with our transfer to a globalized pluralistic existence. Distances have been drastically reduced, moving from one corner to the other corner of the world is a child’s play and communication is instantaneous. Emigration of Muslims to the West has brought this issue in sharp focus. Even those who believe that the Holy Quran advises them against befriending and socializing with the people of the Book have no qualms about moving over to the West and taking an oath of allegiance. It will therefore help to study a few more ayahs of the Quran on this issue.
The index verse is a very clear and obvious instructions to us for our engagement with Jews and Christians. It serves as a strong testimony that Islam is a Moderate and Tolerant, Peaceful and Progressive (MTnPP) religion. The much vaunted religious tolerance of the West of the the twentieth century was declared by the Holy Quran in early seventh century. We are required to stress cooperation rather than confrontation; to stretch for common grounds rather than cling to divisions. Show our urbanity, kindness, sincerity, truth, and genuine anxiety for the good of others says Yousuf Ali in his tafseer. To quote Maulana Maudoodi………….. ( see the main story)
A part of this ayah needs special attention:………….. ( see the main story)
It is a fairly common notion among Muslims — explicit or implicit — that our Deen prohibits friendship with the Ehle-Kitab and other non-Muslims in general. There is a strong basis for this in the form of an Ayah, quoted hereunder in the Quran which at first sight suggests exactly this type of recommendation.
“Let not believers take disbelievers as allies rather than believers. And whoever [of you] does that has nothing with Allah , except when taking precaution against them in prudence. And Allah warns you of Himself, and to Allah is the [final] destination.” Sahih International3
A very powerful ayah forbidding Muslims to prefer nonbelievers over their brothers in Islam in their life under the threat of losing all relationship with their Creator. A very frightening proposition. Let us study this strong ayah in some details to fathom the real meaning. This is extremely important for us as we have to live, navigate and coexist on this planet where three fourth of humanity is non-believers. Moreover, it is the non-Muslims who are ruling the world and calling the shots across the board.
To start with, let me draw some general observations about interpreting and comprehending the message of Allah Ta'aala Subhaanahoo; we will then discuss this specific ayah.
First, the holy Text was revealed in late sixth and early seventh century. We are living in the twentieth century. The Quran and its message will be operative till the Doomsday which may be now or many millennium away. It will be an insult to plain and basic common sense and a grand slur on the Divine Religion to think that the Holy Text will convey exactly the same message to a reader fourteen hundred years ago, today and then in the next millennium. Sounds inconceivable. Interpretations have changed and will continue do so. Zakat was allowed to a rich man if he was traveling. The rule stays but the practice is given up since the electronic transfer of money. Freeing a slave is one of the greatest piety in Islam. No more because times have changed. Almost, in every generation the Holy Quran has to be re-visited to find fresh and contextual meaning to words of Allah Ta'aala Subhaanahoo in the light of ongoing knowledge HE has provided through the use of the HIS promised “PEN”.
Second,……………..( see the main story)
Coming back to the index ayah. Muslims were driven away from their homes in Makkah. Medinah welcomed them with open arms. There are now two camps facing each other in an ideological war; a perpetual cold war with intermittent hot episodes. To add to the tragedy, strong family and clan ties bind then together across this divide. The ayah makes perfect sense in this background. Does it not? Fast forward by fourteen hundred years and the background changes dramatically. Seven billion souls of all colors and shades, arranged in different boxes and compartments are inhabiting this shrunken globalised village, interdependent and intertwined. Does the apparent meaning of the ayah make any sense now? It does not. This ayah therefore needs a fresh contextual interpretation.
The term used in the ayah is “awliya” ( sing. wali). It is variously translated as allies, friends, helpers, and patrons. Friendship comes in different forms and grades. Which one is allowed to us and which one is not? Some examples from our glorious past can guide us. The Holy Prophet had demonstrated great compassion, generosity and politeness dealing with unbelievers……..( see the main story). Sayyidna Umar used to give stipends and allowances to needy non-Muslims subjects. So the present pattern of our harmony, goodwill and companionship with "deniers of the truth” who are our neighbours, classmates, roommates, playmates, peers, compatriots and our geo-political allies is not only valid in Islam but necessary for the health and prosperity of the community of faith. An intimate and emotional friendship with a potential to harm the interest of Muslim is certainly forbidden. What is clearly frowned upon is embracing the lifestyle of the unbelievers to gain equality and honor. Allow me to quote from Islamic scholarship to gain your confidence.
Dr. Mohammed Asad explains:……….( see the main story)
Mufti Mohammed Shafi make a categorical statement “Any emotionally involved friendship that comes from the heart is absolutely forbidden(Haram). However, a formal friendship at the level of mutual dealings is, no doubt, permissible; but, that too is not favored if unnecessary.” But adds later “On the other hand, there are a large number of verses from the Holy Qur'an, the words and acts of the noble Prophet, the practice of the rightly-guided Khulafa and other revered Companions, which bring to light injunctions and actual modes of dealing with non-Muslims by way of favour, compassion, generosity, sympathy and concern, which has little or no parallel in world history.”
He has described in some detail four levels of friendship based on intimacy, concern, cordiality and dealing. The first level is forbidden for non-Muslims; rest are all halal:-…………..( see the main story)
A small section of the ayah deserves special mention: ………( see the main story)
I am not impressed by Maulana Maudoodi’s rendering. Listen to him and decide for yourself: ……. ( see the main story)
The next ayah I would like to discuss on this topic:
“O you who have believed, do not take as intimates those other than yourselves………” Sahih International4 (….. but from your own selves…Mufti Mohammed)
Most mufassireen have used the word “initmates". However, Muhsin Khan is more explicit in his translation: “O you who believe! Take not as (your) Bitanah (advisors, consultants, protectors, helpers, friends, etc.) those outside your religion (pagans, Jews, Christians, and hypocrites).” Insider and bosom friends are additional terms for translation of “Bitanah”.
So, this ayah is forbidding us a special level of association in special circumstances with those other than Muslims. The word, bitanah also means a confidant to share secret with; an insider. The inner lining of a dress is also known as bitanah. This ayah is instructing Muslims to appoint confidants and advisers only from within their community. It is proper to be reminded at this point, however that Islam has strongly advised Muslims to treat non-Muslims with compassion, goodwill, beneficence, kindness and tolerance. To put the proper balance on this issue, reading some ahaadith about treatment of non-Muslims associated or under control of Muslims should be helpful. The Holy Prophet has said: ……..( see the main story)
Coming back to the ayah, it’s latter part enumerates several reasons for this prohibition5:
“……for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.”
If the non-believers in our contacts today display these features this ayah becomes operative. If not, they should not be subject to the substance of this ayah. Unfortunately many Muslims also in our times fit the description in this ayah. Don’t they come under this law? I think they should.
May I quote Dr. Mohammed Asad as a support for my view:………( see the main story)
Maulana Maudoodi and Mufti Mohammed Shafi regard the ………( see the main story)
Here is another ayah with clear instruction for a specific situation:……… Sahih International6( see the main story)
An ayah depicting a distinction between People of the Book: ……… Sahih International7 ( see the main story)
Listen to the magnanimous approach Allah Ta'aala Subhaanahoo wants us to adopt with the People of the Book: ……….Sahih International8( see the main story)
Another ayah puts a different angle to what we have discussed up-till now:………….Sahih International9 ( see the main story)
Lastly this ayah which conveys the same message we have been discussing but delivered more forcefully: …………Maudoodi10 ( see the main story)
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
THE MAIN STORY
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
We have been discussing our inter-Faith relations with the Ehle Kitab. What should be our attitude and approach to them in view of big differences in our Beliefs and Doctrine ( Eemaan and Eitiqaad)? This problem has ratcheted up tremendously with our transfer to a globalized pluralistic existence. Distances have been drastically reduced, moving from one corner to the other corner of the world is a child’s play and communication is instantaneous. Emigration of Muslims to the West has brought this issue in sharp focus. Even those who believe that the Holy Quran advises them against befriending and socializing with the people of the Book have no qualms about moving over to the West and taking an oath of allegiance. It will therefore help to study a few more ayahs of the Quran on this issue.
The index verse is a very clear and obvious instructions to us for our engagement with Jews and Christians. It serves as a strong testimony that Islam is a Moderate and Tolerant, Peaceful and Progressive (MTnPP) religion. The much vaunted religious tolerance of the West of the the twentieth century was declared by the Holy Quran in early seventh century. We are required to stress cooperation rather than confrontation; to stretch for common grounds rather than cling to divisions. Show our urbanity, kindness, sincerity, truth, and genuine anxiety for the good of others says Yousuf Ali in his tafseer. To quote Maulana Maudoodi “He should not fight like a wrestler whose only object is to defeat his opponent. He should rather conduct himself like a physician who is ever cautious not to cause the patient's ailment to worsen by any of his own mistakes.” He goes on to emphasize that “This instruction bas been given here especially in connection with the conduct of a discussion with the people of the Book, but is a general instruction pertaining to the preaching of the religion and it has been given at several places in the Qur’an.” I feel this needs to be really hammered into the heads of many of the Muslims in our days; a need to be polite, gentle and reasonable in our discourse with other religions. More often than not, whenever there is an appeal in the Quran for faith in the Quran, it is followed by a similar appeal for faith in the Holy Books preceding the Quran. Does it mean that Muslims have to believe in the Torah and Injeel in their present form? This needs a discussion by itself.
A part of this ayah needs special attention: “…….. except for those who commit injustice among them…..”. This is one of the many situations to bring out the fact than Islam has a very balanced and practical point of view on all issues. In the ayah we are advised humility in our dealings. But wait, we are immediately warned in this segment of the ayah that this attitude will not work all the time. We are sure to encounter folks who insist on “Zulm” i.e. injustice and wrong. These people may need a heavy and firm hand. However, Dr. Mohammed Asad points out the implication behind this segment of the ayah also could be that in such cases all disputes should a priori be avoided. This is a better option, if available for a Muslim.
It is a fairly common notion among Muslims — explicit or implicit — that our Deen prohibits friendship with the Ehle-Kitab and other non-Muslims in general. There is a strong basis for this in the form of an Ayah, quoted hereunder in the Quran which at first sight suggests exactly this type of recommendation.
“Let not believers take disbelievers as allies rather than believers. And whoever [of you] does that has nothing with Allah , except when taking precaution against them in prudence. And Allah warns you of Himself, and to Allah is the [final] destination.” Sahih International3
A very powerful ayah forbidding Muslims to prefer nonbelievers over their brothers in Islam in their life under the threat of losing all relationship with their Creator. A very frightening proposition. Let us study this strong ayah in some details to fathom the real meaning. This is extremely important for us as we have to live, navigate and coexist on this planet where three fourth of humanity is non-believers. Moreover, it is the non-Muslims who are ruling the world and calling the shots across the board.
To start with, let me draw some general observations about interpreting and comprehending the message of Allah Ta'aala Subhaanahoo; we will then discuss this specific ayah.
First, the holy Text was revealed in late sixth and early seventh century. We are living in the twentieth century. The Quran and its message will be operative till the Doomsday which may be now or many millennium away. It will be an insult to plain and basic common sense and a grand slur on the Divine Religion to think that the Holy Text will convey exactly the same message to a reader fourteen hundred years ago, today and then in the next millennium. Sounds inconceivable. Interpretations have changed and will continue do so. Zakat was allowed to a rich man if he was traveling. The rule stays but the practice is given up since the electronic transfer of money. Freeing a slave is one of the greatest piety in Islam. No more because times have changed. Almost, in every generation the Holy Quran has to be re-visited to find fresh and contextual meaning to words of Allah Ta'aala Subhaanahoo in the light of ongoing knowledge HE has provided through the use of the HIS promised “PEN”.
Second, it is a persistent Sunnah of our beloved Prophet and the great Sahaabaa to travel on camel back. We do not think of it even in Medinah during Hajj and Umrah. Once again because times have changed. Sahaabaa cooked on timber, we use cooking range. They carried water in sheep skin, we enjoy running water. Hazrat Bilal had to climb atop to see the sunset before he would “sing” his melodious Maghreb azaan but we offer our prayers exact at say 8.17 pm even in a closed room. We have no qualms about using the advanced technology, mainly a product of the Judio-Christian ingenuity for our material benefit and comforts. Even the Salafists, orthodox bearded Ulemas and the notorious Jihadists are in the forefront to use modern technology for physical well-being, their worldly needs and personal gratification. However even moderate educated Muslims are wary and reluctant to adopt new ideas and thoughts to improve the vision of Muslims even when these are consistent with the general Islamic philosophy. This is a major hindrance in appreciating the current meaning of some of the verses.
Third, the Book was revealed to a small community of thousands in a small city. The message of Islam further divided this community which was very painful: tribes, clans and families were torn apart. But they continued to face and jostle with one another. Literally and definitely it was very true on the ground: if you are not one of us, you are one of them. One minute, a man called Umer was a determined enemy of Islam. And boom, suddenly he becomes the greatest asset for Muslims with loud cries of God is Great. At this very moment he becomes an enemy to the Quraish despite the strong tribal and family ties. This political dynamics of those days — if not a friend then immediately an enemy — is very crucial to understanding some of the verses of the Quran.
Fourth, our overall assessment and appreciation of the message, meaning and theme of our Deen is very relevant to our understanding of an ayah. Do we think Islam is a dynamic and progressive religion for navigating humans even in the thirty first century or is it a religion which declares the seventh century as the zenith of human development. Mullah Omer, Osama Bin Laden and “Caliph” Abu Bakr Baghdadi base their diabolical scheme and movement on the ayahs of the Quran. Again the coward, callous and cruel boy maintains that he was inspired by the Quran for his atrocious attack on Malala, an unarmed, unsuspecting and innocent female teenager. Barbarity, conducted by Believers and attributing it to our Holy Text!!! Can you imagine something more reprehensible from an Islamic point of view? I certainly cannot.
Lastly the occasion, the reason and the audience for the revelation of the verse is extremely important. An ayah has a specific application for that particular situation and general one for all times to come. The relative importance of these two applications differs with each ayah.
Coming back to the index ayah. Muslims were driven away from their homes in Makkah. Medinah welcomed them with open arms. There are now two camps facing each other in an ideological war; a perpetual cold war with intermittent hot episodes. To add to the tragedy, strong family and clan ties bind then together across this divide. The ayah makes perfect sense in this background. Does it not? Fast forward by fourteen hundred years and the background changes dramatically. Seven billion souls of all colors and shades, arranged in different boxes and compartments are inhabiting this shrunken globalised village, interdependent and intertwined. Does the apparent meaning of the ayah make any sense now? It does not. This ayah therefore needs a fresh contextual interpretation.
The term used in the ayah is “awliya” ( sing. wali). It is variously translated as allies, friends, helpers, and patrons. Friendship comes in different forms and grades. Which one is allowed to us and which one is not? Some examples from our glorious past can guide us. The Holy Prophet had demonstrated great compassion, generosity and politeness dealing with unbelievers. When Makkah was in the grip of famine, he personally went out to help them. After the conquest of Makkah he showed exemplary mercy, tenderness and fellow-feeling towards the pagans. Non-Muslim prisoners were treated by him kindly and affectionately. A delegation from the tribe of Bano Thaqif, not Muslims as yet visited him. They were allowed the honour of staying in the Mosque of the Prophet. The constitution of the “State of Medinah” chartered by our Noble Prophet is a perfect guide for us for political alliance and co-existence with non-Muslims. Sayyidna Umar used to give stipends and allowances to needy non-Muslims subjects. So the present pattern of our harmony, goodwill and companionship with "deniers of the truth” who are our neighbours, classmates, roommates, playmates, peers, compatriots and our geo-political allies is not only valid in Islam but necessary for the health and prosperity of the community of faith. An intimate and emotional friendship with a potential to harm the interest of Muslim is certainly forbidden. What is clearly frowned upon is embracing the lifestyle of the unbelievers to gain equality and honor. Allow me to quote from Islamic scholarship to gain your confidence.
Dr. Mohammed Asad explains: “However, the term "allies" (awliya) does not indicate, in this context, merely political alliances. More than anything else, it obviously alludes to a "moral alliance" with the deniers of the truth: that is to say, to an adoption of their way of life in preference to the way of life of the believers, in the hope of being "honored", or accepted as equals, by the former. Since an imitation of the way of life of confirmed unbelievers must obviously conflict with the moral principles demanded by true faith, it unavoidably leads to a gradual abandonment of those principles.”
Mufti Mohammed Shafi make a categorical statement “Any emotionally involved friendship that comes from the heart is absolutely forbidden(Haram). However, a formal friendship at the level of mutual dealings is, no doubt, permissible; but, that too is not favored if unnecessary.” But adds later “On the other hand, there are a large number of verses from the Holy Qur'an, the words and acts of the noble Prophet, the practice of the rightly-guided Khulafa and other revered Companions, which bring to light injunctions and actual modes of dealing with non-Muslims by way of favour, compassion, generosity, sympathy and concern, which has little or no parallel in world history.”
He has described in some detail four levels of friendship based on intimacy, concern, cordiality and dealing. The first level is forbidden for non-Muslims; rest are all halal:-
The first degree of such relations comes from the heart, that of affection and love involving intense emotional commitment. This is called Muwalat or close friendship. This sort of friendship is restricted to true Muslims. A Muslim is not permitted to have this kind of relationship with a non- Muslim.
The second degree is that of Muwasat (concern), which means relationship based on sympathy, kindness and concern. It includes charitable help and support, condolence and consolation and any well-meaning attitude of wishing well. Barring disbelievers who are at war with Muslims, this kind of relationship is permissible with all other non- Muslims.
The third degree is that of Mudarat (cordiality) which means relations based on customary cordiality, adequacy in courtesy, pleasant and friendly behaviour and mannerly politeness. This too is permissible with all non-Muslims
The fourth degree is that of Mu'amalat (dealings). It means dealings and transactions in business or employment or wages or industry or technology. These too are permissible with non-Muslims, except when such dealings harm the general body of Muslims.
A small section of the ayah deserves special mention: “….illa an tattaqoo minhum tuqatan….” It represents an example of unique elliptical style of Holy Text. it therefore has significantly different translations and explanations. I like Dr. Ghali’s translation: “excepting that you may protect yourselves against them (in manner) of protection.” Dr. Asad translates it as "unless you fear from them something that is to be feared” and explains thus “Zamakhshari explains this phrase as meaning, "unless you have reason to fear that they might do something which ought to be guarded against" - obviously referring to situations in which "those who deny the truth" are more powerful than the Muslims, and are therefore in a position to damage the latter unless they become their "allies" in a political or moral sense.”
I am not impressed by Maulana Maudoodi’s rendering. Listen to him and decide for yourself: “This means that it is lawful for a believer, helpless in the grip of the enemies of Islam and in imminent danger of severe wrong and persecution, to keep his faith concealed and to behave in such a manner as to create the impression that he is on the same side as his enemies. A person whose Muslim identity is discovered is permitted to adopt a friendly attitude towards the unbelievers in order to save his life. If he considers himself incapable of enduring the excesses to which he may be subjected, he may even state that he is not a believer (taqiyah)”.
The next ayah I would like to discuss on this topic:
“O you who have believed, do not take as intimates those other than yourselves………” Sahih International4 (….. but from your own selves…Mufti Mohammed)
Most mufassireen have used the word “initmates". However, Muhsin Khan is more explicit in his translation: “O you who believe! Take not as (your) Bitanah (advisors, consultants, protectors, helpers, friends, etc.) those outside your religion (pagans, Jews, Christians, and hypocrites).” Insider and bosom friends are additional terms for translation of “Bitanah”.
So, this ayah is forbidding us a special level of association in special circumstances with those other than Muslims. The word, bitanah also means a confidant to share secret with; an insider. The inner lining of a dress is also known as bitanah. This ayah is instructing Muslims to appoint confidants and advisers only from within their community. It is proper to be reminded at this point, however that Islam has strongly advised Muslims to treat non-Muslims with compassion, goodwill, beneficence, kindness and tolerance. To put the proper balance on this issue, reading some ahaadith about treatment of non-Muslims associated or under control of Muslims should be helpful. The Holy Prophet has said:
“Whoever harms a dhimmi (protected non-Muslim), I shall be his opponent on the Day of Judgement and I always defeat the one whom I oppose.” (Reported by Ibn Mas'id) and
“My Lord has prohibited me to wrong the one protected by a treaty, or anyone other than him.” (narrated by Sayyidna 'Ali) and
“Beware, whoever wrongs a non-Muslim protected by treaty, or usurps his right, or obligates him to do what is beyond his power, or takes from him something without his genuine consent, then, I shall be the advocate for him (the said non- Muslim) on the day of Judgement.”
Coming back to the ayah, it’s latter part enumerates several reasons for this prohibition5:
“……for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.”
If the non-believers in our contacts today display these features this ayah becomes operative. If not, they should not be subject to the substance of this ayah. Unfortunately many Muslims also in our times fit the description in this ayah. Don’t they come under this law? I think they should.
May I quote Dr. Mohammed Asad as a support for my view: “Literally the phrase means "from among others than yourselves". Some of the commentators incline to the view that this expression comprises all non-Muslims: but this view obviously conflicts with 60:8-9, where the believers are expressly allowed to form friendships with such of the non-believers as are not hostile to them and to their faith. Moreover, the sequence makes it clear that by "those who are not of your kind" are meant only people whose enmity to Islam and its followers has become apparent from their behaviour and their utterances (Tabari). The rendering adopted by me, "people who are not of your kind", implies that their outlook on life is so fundamentally opposed to that of the Muslims that genuine friendship is entirely out of the question.”
Maulana Maudoodi and Mufti Mohammed Shafi regard the relationship between the Jews living on the outskirts of Medinah and the two tribes of Aws and Khazraj as the main focus of this ayah.
Here is another ayah with clear instruction for a specific situation:
“O you who have believed, take not those who have taken your religion in ridicule and amusement among the ones who were given the Scripture before you nor the disbelievers as allies. And fear Allah , if you should [truly] be believers.” Sahih International6
Even today we are facing this “ridicule and amusement” or mockery, sport and joke in different forms against our religion. But please note the remedy that Allah Ta'aala Subhaanahoo has prescribed for us in this situation. We have been asked to keep away and do not make them allies; there is no reference to retaliation. A nun does not have to be stabbed in the name of our great Deen in Africa because a cartoon of our Noble Prophet appears in Denmark. A cold blooded massacre of the staff of the newspaper is not the message of this ayah. In fact such a behaviour is a great blot on our pure and beautiful religion.
An ayah depicting a distinction between People of the Book:
“You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with Allah ; and you will find the nearest of them in affection to the believers those who say, "We are Christians." That is because among them are priests and monks and because they are not arrogant.” Sahih International7
According to many commentators, the ayah is referring to the Christians of Ethiopia and its King Najashi who was very kind to the First Emigrants Muslims. However it also has a general application in our times. It is noteworthy that in this ayah Jews and Mushrikin — those who ascribe partners in the Divinity of Allah — are bracketed together whereas the Christians are mentioned apart. Apparently seems intriguing with their concept of Trinity. I better let a scholar do the explanation to convince you. I quote Dr. Mohammed Asad: “It is noteworthy that the Qur'an does not in this context include the Christians among "those who are bent on ascribing divinity to aught beside God" (alladhina ashraku - the element of intent being expressed in the use of the past tense, similar to alladhina kafaru, alladhina zalamu, etc.): for
although, by their deification of Jesus, they are guilty of the sin of shirk ("the ascribing of divinity to anyone or anything beside God"), the Christians do not consciously worship a plurality of deities inasmuch as, theoretically, their theology postulates belief in the One God, who is conceived as manifesting Himself in a trinity of aspects, or "persons", of whom Jesus is supposed to be one. However repugnant this doctrine may be to the teachings of the Qur'an, their shirk is not based on conscious intent, but rather flows from their "overstepping the bounds of truth" in their veneration of Jesus”
Listen to the magnanimous approach Allah Ta'aala Subhaanahoo wants us to adopt with the People of the Book:
“Say, [O believers], "We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him.” Sahih International8 ……..[2/136]………..
Another ayah puts a different angle to what we have discussed up-till now:
“O you who have believed, do not take My enemies and your enemies as allies……..” Sahih International9
Lastly this ayah which conveys the same message we have been discussing but delivered more forcefully:
“Believers! Do not take the Jews and the Christians for your allies. They are the allies of each other. And among you he who takes them for allies, shall be regarded as one of them. Allah does not guide the wrong-doers.” Maudoodi10
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
FOOTNOTES
(1) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِبِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِبِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
(2) Surah 102/8
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
(3) Surah 3/28
لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ وَمَنْ يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَإِلَى اللَّهِ الْمَصِيرُ
(4) Surah 3/118 (part of the ayah)
يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ
(5) Surah 3/118 (the other part of the ayah)
لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ الْآَيَاتِ إِنْ كُنْتُمْ تَعْقِلُونَ
(6) Surah 5/57
يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَتَّخِذُوا الَّذِينَ اتَّخَذُوا دِينَكُمْ هُزُوًا وَلَعِبًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَاءَ وَاتَّقُوا اللَّهَ إِنْ كُنْتُمْ مُؤْمِنِينَ
(7) Surah 5/82
لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِلَّذِينَ آَمَنُوا الْيَهُودَ وَالَّذِينَ أَشْرَكُوا وَلَتَجِدَنَّ أَقْرَبَهُمْ مَوَدَّةً لِلَّذِينَ آَمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَى ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ
(8) Surah 2/136
قُولُوا آَمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَمَا أُوتِيَ النَّبِيُّونَ مِنْ رَبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ
(9) Surah 60/1
يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ
(10) Surah 5/51
يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَى أَوْلِيَاءَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
