Muslim non-Muslim Relationship

Amin salatu salam ala

Sayyidina Muhammad,

on praise and graces due to Allah, the sole creator sustainer and cherishes of the universe and made his peace and blessings be upon his last prophet and messenger Muhammad and upon on prophets and messengers who preceded him. May the peace and blessings be upon them. I greet you all with the Islamic greeting, the greeting all of the prophets, as salaam aleikum, wa rahmatullah wa barakato. Which means made the peace, mercy and blessings of Allah be with you on

the topic of this presentation is Muslim, non Muslim relationship.

In approaching that topic, I'd like First of all, to describe the methodology or basis for this presentation. Secondly, to deal with the belief Foundation, which should determine how should a Muslim relate to other fellow human beings

and then finally, deal with the basic principles that should rule this kind of relationship?

To start with

the question of methodology,

I would like to indicate from the very outset, that I'm dealing with the topic in accordance with normative Islam by normative women. What Islam actually teaches concerning this issue based on its two primary sources,

and two primary sources in Islam means the sources which are based on divine revelation.

The first is the Quran, which according to Muslims, is the word of God. The word of Allah, verbatim, dictated to his last prophet and messenger Prophet Muhammad peace be upon him through the Archangel Gabriel. And the second is, Hadith or Sunnah. That means the sayings, the actions and confirmations of Prophet Muhammad peace be upon him, which is another type of Revelation, Revelation by meaning, and he uses his own word in order to express them.

It is these two basis or primary sources, that should be the criteria for evaluating how an individual Muslim or group of Muslims measured up to those standards. In other words, it would be erroneous, to judge Islam as a fifth revealed by Allah in the light of the action of people who claim to be Muslims. The contrary is true. Muslims should be judged and evaluated in accordance with the degree to which they abide by the teaching revealed by Allah in these two primary sources.

If Muslims, truly and sincerely follow those teachings, then we can say that the behavior and actions of Muslims represents the manifestations or the embodiment of those teachings. If they violated it is not the problem of Islam. It is their own problem, their own faults and their own shortcomings as human beings. With this in mind, I moved to the second part of the presentation that deals with the creedal foundations that affect this relationship, in other words, delving even deeper into the fundamental beliefs of the Muslim

and how those beliefs should affect his or her attitude toward other people who do not necessarily share with him, the faith of Islam.

And in essence, to sum up a lot of things. There are three measures of beliefs in Islam.

The first one is the belief in the absolute oneness and sovereignty of Allah as the sole creator sustainer and cherishes of the universe. He is the Lords of all mankind. He is not just the Lords of one tribe, one race, or one group of people, or even is not the lord of one particular religion or one group that follows a specific religious faith is the Lord of all of them. The second fundamental belief in Islam is to believe in to accept and respect all of the prophets that God has sent throughout history, God or Allah, throughout history did choose certain model human beings are role models for mankind, he revealed his guidance to them, and he entrusted them with the communication

of that message to the rest of mankind.

The Quran is quite clear that prophets and messengers have been sent to people all over the world, the gift of God, the gift of revelation was not only limited to one nation or the other, or one part of the world, or the other. In fact, in the Quran as we read in Surah, 16 and a 36. While at bath knife equal lomatin rosulip nabooda law which tenable

indeed, in every nation have we sent a messenger means with the message, namely, worship Allah and chant false gods in Surah 35 in the Quran in a 24 hour Indian metal Illa Allah Fianna there is no nation where it was awarded is a reference to a prophet or messenger, where a word not has not gone amongst them. In that sense, all prophets are regarded as one brotherhood extending throughout history, in time and space. All prophets were entrusted with one basic core message, and that is to worship the one and only creator and to follow His guidance in relating to him and relating to his creatures. In fact, they are an

indicator that to accept some legitimate profits and reject other legitimate profits is an act of rejection of faith. Indeed, one of the interesting references can be found, for example, in Surah, four, in as 150 through 152, just for the shortness of time, and just to give the translation of the meaning. It says those who make distinction or division between Allah and His Messenger, and they say we believe in some and reject others. Indeed, they are unbelievers, they are rejecters of faith, but those who believe in God and Allah and His Messenger, and make no division or distinction between his prophets, indeed, We means God, we will give them their full recompense, or reward.

In fact, in the Quran, frequently we find praises of many prophets, especially those biblical prophets that many of our audience or viewers are familiar with. And this includes such great and towering figures, like Noah, Abraham, Isaac, Ishmael, Jacob, Moses, Jesus,

john the baptist, was called in Islam yahia, Zakaria and many other prophets there are at least 25 prophets whose name has been specifically mentioned in the Quran, even though it indicates that there are many other prophets in all nations whose names do not necessarily appear in the Quran.

The Muslim belief basically is that Prophet Muhammad peace be upon him was sent as the last and final prophet, whose mission and mandate includes the whole world, unlike his brother prophets before him, to culminate the mission of all of these prophets and to invite all mankind to unite under the same banner, one God, one humanity, and one core message of all of the prophets under the leadership of the final and seal of all of these prophets.

The third, major obstacle of faith that relate to this relationship is the belief in accountability in the life hereafter, and in punishment, and reward. The Muslim believed that the human being is responsible

Being is a trustee of Allah on this earth, who is giving certain mandate and certain duties, who have a certain mission to fulfill during this earthly

journey. In fact as we did in the Quran in surah 67 in the very beginning, Tabata Kala de malko Allah,

Allah, Allah Canaccord, hetalia Blue accom is an armada.

That means Blessed is he in his hand is the sovereignty of all.

And he's able to do all things It is He means Allah or God, who created death and life that he may test you which view is better, or best indeed. So, the the notion of responsibility, he is very central to the Muslim, believe in the Quran also in the second Surah, in a 281, what tecoma to Jonah de la la that fear or be aware or heed a day, when you will all return to Allah, and then every soul will be paid for recompense of what it did.

Now, that third belief also relates to our topic, because in a sense, it warns a true Muslim from committing an act of mistreatment, oppression, or injustice to a fellow human being simply because he does not share the faith of Islam. with him. It reminds a true believer that if he or she is able to avoid punishment, or retaliation in this life, that nobody can get away from the punishment and accountability before the creator in the Day of Judgment, and that also could provide a sanction and limits as to what the person may do, and how should the person behave towards his fellow human beings.

Now, I'd like to move them to the third and last part of this presentation, to go beyond the broad articles of faith and how they should affect the thinking of the true Muslim. to delve into some of the specific principles that have a direct bearing on Muslim non Muslim relations and this principles and dealing with our for human brotherhood, acceptance of pluralism, justice, with all and also just treatment of others. Let me begin with the first principle, broader human brotherhood.

Why the Quran sometimes speaks about brotherhood of faith. That means among those who share faith in Allah through the message of the last prophet, Muhammad peace be upon him, it does open the door also, for a broader type of brotherhood, a broader human brotherhood. The Quran also emphasizes that all human beings with all their races and colors and nationalities actually belong to one single human family in Surah, 49 in a a 13 in the Quran, about her gerat it says yeah, you had your hand nice enough Allah Conoco, Mr. Curry. Order Anakin Shogun wakaba illite araku inac, Rama command ally at koco number Halima.

It begins by saying all mankind, and you notice here the address is not like the other is just to Muslims, when they are required to do certain prayers or certain religious acts. The other is, is not to obey believers, the address is all mankind, that's an address to all humanity. Then it goes on it says we created you from a single pair of a male and female

that means you belong all to one family. The original Arabic however, could could translate your we have created you male and female. And if you take it in that meaning, it shows also the complementarity of the roles of both genders for the continuation, and the joy in our earthly human life. And then the verse goes on, and we made you into nations and tribes. Why? That you may get to recognize and know one another.

Not to despise one another, not to oppress one another. And then it goes on. The most honored of you in the sight of Allah is one who is most righteous

The second principle from this citation and sort of 49

is that the wisdom of God and His divine plan required that human beings will not be all

the same stereotype coming from the same stamping machine exactly looking the same, otherwise God could have created unisex instead of having male and female. So, this variations in colors variations in nations and languages, is not something to be frowned upon, is not something that should be taken as a basis for, for pride and oppression, or false claim of superiority or accusation of inferiority. This are just diversity, beauty in the creation that gives it even greater value and greater beauty. The third principle is rejection of any foundation that any human being can use to claim superiority over the other, except for one,

that there could be no superiority by race, gender, language, nationality, there's only one basis and that is righteousness,

an open wide, wide open competition for all to compete for righteousness, nobody can say I can't because of the incident, of of my birth, a an open field, for competition for goodness and for the benefit of all. The second basic principle that we find also that directly relates to how a Muslim, according to the primary source of Islam should relate to others is acceptance of pluralism as a fact of life and a design a Divine Decree.

In the Quran, we read, for example, in Surah, 11, especially in Al are verses 118 and 119. When OSHA Allah, Allah, Allah, NASA, omata y, that if your Lord wilt, he could have made all people, one nation, one nation, everybody, no distinction, no variations, it follows from this, that it is part of the will of the creator of Allah, that the human beings will have freedom of choice.

And when people have freedom of choice, to obey or not to obey, to believe in God or reject God,

then they will be responsible for that choice they make, because it would have been easy for Allah to force everyone to believe, but he let people use that freedom of choice. The third of fourth principles is justice with all justice appears in the Quran as a divine command that God gave to all of the prophets and messengers, as we find that in Surah, for example, 57 and verse 25, in the Quran indicating that one of the functions of the Prophet Li acumen national bill passed, the mission of the Prophet is such that people also stand up for justice. We find it a command given to Prophet Muhammad peace be upon him in sort of 42 in ar 15. What on earth do they add the library Nakhon? I

have been commanded to be just an equitable he's told in the for up to 10 people that he has been commanded to do justice. The Justice that Quran speaks about is a very universal, comprehensive concept of judges of justice,

justice that is not contingent on the nationalistic or racial identification, or even dependent on the financial or economic status. In the Quran. For example, in Surah, four in Isaiah 134 It speaks again about standing up for justice.

Regardless whether the person in your colony and alpha here and whether the person is rich or poor, it is and should be the same kind of justice and treatment. In the Quran even speaks about justice in dealing with people who are enemies even of Muslims, to that degree of nobility. As the Quran says in Surah, five in Isaiah nine wilayah demanda Shanna and Coleman Allah Allah tala, don't let the hatred of others dissuade you, from doing justice do justice. Now we move to the fourth and final

principle of relationship and that is the treatment, the kind and just treatment of others, not just the principle of

This, but even some concrete statement in the Quran about how to deal with those who do not share the faith of Islam and are living in peace with Muslims. And in fact, I would not only call that tolerance, because sometimes people tolerate things without really accepting it. I'd say that, from the primary sources of Islam we can see not only tolerance, but even acceptance. And by acceptance here does not mean necessarily accepting beliefs that are contrary to the belief of the Muslim. Because the issue of theological correctness, who is guided and who is misguided, who has the right belief or wrong belief is not for us, here on earth to set it with one another. Allah is the judge

of all he is the one who's going to settle it in the Day of Judgment, we can only shared the truth as best as we can, with the love and concern for all with the hope and prayer that they see the truth and see the light. But it's not up to us to physically punish people here, because they refuse to believe what we believe it's lift. But acceptance here refers to dealing with them on this earth as fellow human beings entitled to respect, dignity, and justice. The most beautiful things that the term used in the Quran to relate to non Muslims who are living in peace with Muslims is the term bearish in Arabic, big art. And the term very in Arabic actually is the same term that is used in

the Quran itself, to refer to relate one's relationship with parents, which is not only just that there's also kindness there is curtsy, and there is respect of others. In fact, some people misunderstood one particular reference in the Quran.

Sometimes as a result of poor translations of the original Arabic

letter yahuda. Masada Alia they just translated as don't take Jews and Christian as friends, this is a very erroneous and improper translation the original Arabic term is out yet I will yet means people to look up to for Alliance and protection in addition to this broad

foundation in Surah, 60. of relationship with with non Muslims we find the Quran also gives a special privilege as well. To the people known as advocated people have the book Jews and Christians people have the book means that their religion was based essentially on the commands and, and instructions that was revealed in the scriptures.

We find other examples even in Islamic law concerning the some forms of interfaith marriage, some forms of the

relationship in terms of eating the food of the People of the Book, there are many more details that can actually be provided to support the basic notion of peaceful relationship, a relationship of concern and mutual support and solidarity between Muslims and non Muslims so long as there is no compromise on the matters of faith. I do hope that this brief presentation may remove some of the misconceptions and some of the misunderstandings that may have resulted from mis translation

misinterpretation or frankly, misbehavior and Miss application by Muslims, Muslims and others are supposed to refer to the primary normative sources of Islam, the regulatory sources, the Quran, and the teaching of the Prophet Muhammad peace be upon him. I thank you very much for your good listening. And again, me the peace mercy and blessings of Allah be with you. salaam aleikum wa rahmatullah wa barakato.