Jamal Badawi – Prophethood 9 – Muslim Non Muslim Relations

			To all of the viewers of the Islamic focus program, I greet you with the greetings of all the
profits from Abraham to Prophet Muhammad sallahu wa Salaam are peace and blessings be upon him
Assalamu alaikum which means peace be upon you. In today's program, we will be dealing with the
ninth program in the series on Prophethood in Islam, in the previous series on monotheism or the
oneness of God or Allah, the concluding session focused on the practical application of monotheism,
on the thinking and life of the Muslim.
		

			Likewise, in today's program, we are starting the concluding portion of the series Prophethood in
Islam, by looking into some of the practical applications of the belief in all prophets, on the
thinking, the attitudes and the actions of the Muslim more specifically, what is the effect of the
Muslims belief in Prophethood on his or her attitude towards non Muslims? I have as my guest on
today's program, Dr. Jamal Badawi of St. Mary's University, welcome to Islam and focusing on my Dr.
battery.
		

			Does the Quran containing instructions to Muslims on how he or she is to relate to others who are
		

			non Muslims? Is there any basis in the Quran for peaceful coexistence? And what is the the general
rule so to speak? And what are some of the exceptions concerning the Muslims relationship to non
Muslims? Okay, I have with me here the translation of the meaning of the Quran I say meaning because
there is no translation here that's totally and completely accurate, conveying the exact meaning of
the Quran. This is one difficulty in translating such literally, and
		

			scriptural
		

			texts like the Quran.
		

			In chapter 66, verses eight and nine, we find that in the basic rule,
		

			general rule for the relationship between the Muslim and non Muslims is very well and very clearly
spelled out. And this is this are not the only citation. This is one of the key citations, yes. And
then the translation of the meaning of trades.
		

			God forbids you not, that is addressing Muslims, with regard to those who fight you not for your
faith, nor drive you out of your homes, from dealing kindly and justly with them. For God loves
those who are just the next verse nine.
		

			It says God only forbids you with regard to those who fight you for your faith, and drive you out of
your homes and support others and driving you out.
		

			from turning to them for friendship and protection. It is such as turn to them in these
circumstances that do wrong.
		

			Now notice here that are three important observations on the this text, Chapter 60, verses eight and
nine. First one is that it is clearly stated there, that the general rule of the relationship
between Muslims and non Muslims is that of as the verse says, justice, and kindness. All right. In
other words, peaceful coexistence with non Muslims.
		

			But it's obvious also that there, if there's any deviation from that basic rule of friendship and
fellowship, it is only because of certain exceptional reasons. And according to the verses I cited,
this reasons include, for example, people who are like it says, fighting you for your faith fighting
you because you are Muslims that is trying to obliterate or destroy your religious identity, which
is very logical,
		

			you know, reservation, exact sets of preservation. Also, the verse mentioned, the second exception,
those who drive you out of your homes, that is those who are engaged in actual violence and
hostility against the Muslims, or those who are supporting others in driving your home. And I don't
think that there's any sane person really can expect to extend intimacy and friendship to those who
are trying to destroy him. This is one observation. It's just basic human nature man that has a
tendency to want to exactly to
		

			Especially when you talk about close friendship and tennis, you can have it with someone who wants
to punish, you have to destroy. Yes, exactly. And the second observation on this,
		

			or the third, I should say is that there are two key words used in this citation. And again, like I
said earlier, no translation can give the full meaning of the Quran. But since I have the blessing
of knowing both the Arabic and English languages, and perhaps I can explain it further, the, the
verse uses two words doubleroom, what aka to Eli him that is coming from two basic words toxic to
him, which is the second term means to be just with them. So justice is one meaning, which means
that you cannot persecute them, you can take away the rights you cannot hurt them, simply because
they are not Muslim.
		

			But the first term is quite interesting. Who comes from the Arabic verb verse. And the word in
Arabic does not just connotes kindness or justice. It even goes beyond that. There were built in
Arabic has no exact equivalent in English. That's why translators just put it as close as possible
by saying kind of kindness. There, in fact, in Arabic means everything that's good, decent,
respectable, compassionate. Just to clarify that further, we find that in Islamic literature,
especially in the prophetic tradition, and the hadith of Prophet Muhammad, peace be upon him. He
uses the exact term bear
		

			in relationship between the person and his parents. In other words, one should have this birth, this
common Arabic bearer validated to have four parents which is a lot more than kindness, its kindness,
its decency, its respect, its compassion. So it's a it's obvious than that, on the basis of this
general rule in the Quran, any non Muslim who accepts to have peaceful coexistence with with Muslims
he is to be treated, treated justly and kindly.
		

			friendship and fellowship may be extended to him or her. On the other hand, it's also obvious and
practical to say that those who promote hostility or hatred of Muslims and try to destroy them
cannot expect to have this kind of intimacy are crossbencher.
		

			The verses that you we've just been discussing seem to refer to the situation of non Muslims in
general. Are there other
		

			is other verses in the Quran that which speak more specifically about the relationship between
		

			Muslims and Jews and Christians in particular? Yes, there is, in fact.
		

			First of all, let's not forget that the extension of the same justice and kindness as ordained in
the Quran, definitely include Jews and Christians in the verse that I cited before because the verse
was General and applies to Jewish Christians or others in general. But just to satisfy your your
question, over and above this general
		

			status or general treatment of other non Muslims, you find that the Quran called Jews and Christian,
a particular name, it gives them a particular title, and that is an Arabic called Al Khattab or
translated literally, people have the book.
		

			In fact, I counted a minimum of 29 places in the Quran, where the term Al Khattab People of the Book
is used to refer to Jews and Christians. Then you might ask, what, what is the significance of the
Quran singling out Jews and Christians among all non Muslims and with this particular term, the
reason being is that the word keytab itself in Arabic means book. And the book capital V refers in
Islamic terminology to scriptures, that is people who received scripture or whose prophets received
the scriptures like the Torah, and the and the gospel or the sons of David or other prophets, given
revelations from God. And that, in itself, is the greatest manifestation of the special status given
		

			to this group of non Muslims who are Jews and Christians because definitely they are closest to
Muslims, than others who are either unbelievers in God or believe in tribal gods or believe in
multiplicity of gods. Definitely closer because of, I would say, five basic reasons. First of all,
in all of this faith, greatest Judaism, Christianity and Islam, one of the common thing is the
belief in God, or Allah as it's called an Arabic, which means the supreme creator Sustainer of the
universe, or metaphorically or figuratively speaking, all these three religions
		

			Believe in one supreme loving Father, I have no qualms with the word, loving Father, if it's used in
metaphoric sense rather than imputing divinity on any human being, there is no question that that
		

			there may be differences with respect to issues like Trinity, for example, which is not accepted by
the Muslim or sonship of Prophet Jesus peace be upon him. But again, that does not bear on the basic
concept of believing in God. Secondly, in all these three phase, there is a belief in Prophethood.
That's the series that we're covering, that God sent messengers, or prophets throughout history, in
order to guide humanity, to reconcile them to their Creator, and to point or show them or guide them
into the path of truth. Of course, the prophets die, but the message is never dead, a prophet die,
but the followers carry that message to others. So the death is only physical but not in terms of
		

			the the message. Certainly, these three phase believe also in divine revelation, that there is
scripture, there are scriptures or holy books that has been revealed to those prophets, in order to
guide humanity. And again, there might be differences as to which scripture is relatively more
authentic, which one demand without change, versus one that might have incorporated philosophies.
But still, the whole notion of belief in scriptures is common also.
		

			A fourth common thing is the belief in the law of punishment and reward, that is in the
accountability and the hereafter, and that people in the hereafter will be rewarded or punished
depending on their proper, correct belief and correct behavior and their compliance with the moral
code, which has been echoed by all prophets are tested all the way from Adam, to Prophet Mohammed,
the last one peace be upon him.
		

			So in that sense, then, we could say that, regardless of these differences, this area that I
described are,
		

			are provided a lot more ground for commonality between Muslims on one hand and Jews and Christians
or people of the book, on the other hand, as distinct from those who are, for example, atheists or
politics,
		

			sometimes
		

			the claim is made that there's a verse in the Quran, which actually implores or discourages the
Muslims from befriending Jews and Christians as a rule. Is there any truth in that? And if so, how
does the
		

			that particular verse relate to the verses that we've just been discussing? The verse that I just
cited is so conclusive and so clear that this is the general rule? So if there's anything else in
the Quran, it would have to be interpreted within the context of that general rule? Yes. And it
seems that, you know, one of the main difficulties with some people who are not as informed about
Islam or as
		

			knowledgeable of the entire Quran is to pick certain things out of context, which would give exactly
the opposite meaning. You know, it reminds me, for example, with one verse in the Quran that says,
Do not approach or go to prayers when your mind is be clouded. So if you decide to not approach
prayers, it means that you shouldn't pray, which is the exact opposite meaning of what the verse
less intense, or like someone who wants to recite the Islamic testimony, which says there is no God,
but one God and somebody says there is no God and stops. Yes, exactly.
		

			Right. So you have to be taken into account in proper context. Exactly. You have not only the proper
context in the verses around it, but also in other supporting verses in the Quran. Right. So the
verse that I cited before, it's so clear, like I said, that's in chapter 16, verses eight and nine,
which was recited before, which shows very clearly that there is no restriction on friendship so
long as there is no reason or exception. Yes, indeed, there. Yes, there is a verse in the Quran in
		

			the chapter, which may give the misleading impression for someone who is not familiar to that.
Muslim is not supposed to have friends with Jews and Christians. But let me read it for you first,
and then read this following verse that is normally neglected and not referred to when people quote
this verse. This appears in the fifth chapters in the Quran. And use of Allah translations appeared
under number 54. And it says, all you who believe take not the Jews and the Christians for your
friends and protectors, I comment on this usage of the term friends and protectors. They are about
friends and protectors to each other. And he amongst you that turns to them for friendship and the
		

			word also is used the same in Arabic so it should be actually friendship and protection is
		

			them, verily God guides not a people. And just
		

			like I said, some people got this and forget to call the following verse succeeding verse, which
really make it clear as to what conditions under which this would be applicable. So let me read the
following one, it says, those in whose hearts is a disease, you see how eagerly they run about among
them say, we do fear less than a change of Fortune brings us a disaster. Ah, perhaps God will give
the that is the Mohammed or Muslims victory, or a decision according to His will, then, when they
repent of the thoughts which they secretly harbored, in their hearts.
		

			And when you refer to any interpretations of the Quran, that related to the reason for revelation
and the conditions under which this verses were revealed, it does specifically with some of the
hypocritical people who are within the ranks of Muslims, who would,
		

			on the surface, claim themselves to be Muslims. However, they expected that it is quite possible
that the non Muslims who are in conflict and hostility with Muslims at that time may have the upper
hand or achieved victory. So they tried to keep this friendship with them secretly, even though they
are hostile and very fighting or trying to obliterate Muslims, in the hope that if the Muslims are
winners, or right, they're accepted as Muslims, yes. But if the non Muslims become the winner, or
get the upper hand, they go back to them and say, Listen, you know, we were your friends, give us
some favors and get some protection from them. So it's obvious then that what the Quran really is
		

			contempt is this kind of duplicity, and hypocrisy on the part of some people. But there is something
more important than that. And that goes back to the original word used in the Quran. If you refer to
this first verse, I cited, it says don't take Jews and Christians, I will get
		

			the word Alia and herb it does not necessarily mean just friends.
		

			Actually, the closer meaning is what Yusuf Ali included as explanatory term protectors, actually,
it's much closer to meaning to the term protectors than friendship. There is lots of verses in the
Quran that confirm and
		

			explain this particular meaning of being protected. That means you cannot depend for your defenses
on those who show up in hostility to you. And finally, maybe I should add one more point here, that
this this with communal relationship, that is when there are camps, for example, the camp of
Muslims, and then there are non Muslims who are engaged in hostility against Muslims. It is very
erroneous, as many Muslim jurists as pointed out, to take this verse
		

			to apply to every individual, Judeo Christian definitely is that's far from the intention behind it
and contradictory to other instructions that appears in the Quran. So in that sense, then, one
cannot say that this verse applies to a Jew or Christian who is a decent neighbor, a decent
colleague or a decent acquaintance? Definitely, the circumstances for the application of the verse
is quite different. This is the problem, like I say, with Miss quotations or partial quotation out
of context. Right? Well, I certainly appreciate your clarifying this particular verse, which has
caused some difficulty in some people's minds. It seems to me that the explanation that you've given
		

			us quite a reasonable and acceptable one, I'm sure to anybody who who has heard your explanation. I
wonder how or if you might take a bit more time just to share with us a few more verses from the
Quran which confirm the statement that
		

			friendship and coexistence is a rule in Islam, and that the restrictions that are placed on
friendship and exception is the exception, right.
		

			I left
		

			select three parts or three portions in the Quran. The first one appears in
		

			chapter three, verses 118 through 120. And that talks about one of the cases where one should not
have friendship with non Muslims. And it gives the reasons also right there. It says, Oh, you who
believe take not into your intimacy, those outside your ranks, they will not fail to corrupt you.
They only desire your ruin. rank. Hatred has already appeared from their mouse's what their hearts
can see is far worse. We have made plain to you with the science if you have wisdom ah
		

			You are those who love them. But they love you not,
		

			though you believe in the whole of the book, the word book here means also scripture that were
revealed before.
		

			Though you believe in the whole of the book, when they meet you, they say we believe, but when they
are alone, they bite off. They're very finger. They're very tips of the fingers at you in their
rage. Say Parrish in your rage, God knows well, all the secrets of the hearts. If anything that's
good befalls you that is befalls you all Muslims, it grieves them. But if some misfortune overtakes
you, they rejoice at it. But if you are constant and do right, not the least harm will they were
they're cutting due to you, for God.
		

			Campus round about all that they do. In other words, in this condition, long as it may be, sound,
like I said, again, there is this problem with the translation. What is mentioned, there are the
people who are bent on corrupting Muslims who really have envy or bad feelings towards them, who
really try to take any chance to ruin the Muslims. The second petition and is in chapter 16,
		

			verse one, in which the Muslims also are instructed, they say it says, all you who believe take not
my enemies, and yours as friends and protectors, offering them your love, even though they have
rejected the truth that has come to you. And and that's the more important part and have, on the
contrary, driven out the profit and your cells from your homes. So that, again, is a reference to
people who were harboring aggressive feelings and towards the Muslim and actually participated in
driving Muslims out of their homes. And the third and final one in this question is the verse in
chapter 58, verse 22, which shows again, that those who are not sincere to God, those who are, as
		

			the rest call them fighting God, or offending gods, which of course, would not apply to any sincere
believer, regardless of his faith, one should not have an intimate relationship with them, even if
they are his friends or relatives. That's again, in 5822, it says, You will not Muhammad, Muhammad,
you will not find any people who believe in God and the last day, loving those who resist God and
His apostles resist God and His apostles,
		

			even though they were their fathers, or their sons, or their brothers, or their content, and then it
continues on praising this kind of people who refuse to have this intimacy with those, like I said,
Who offend God or resist God and the truth? So in that context, I think there's ample evidence, and
they just took three for the
		

			shortness of time. But there's more evidence and sound like, well, in the in the exception that
you've cited, is there any room for reconciliation? You know, if other people, some of the people
who fall within the categories that we've just been discussing, if they're hostile attitudes towards
the Muslims are changed? Is there any support for reconciliation? There's no question about that, in
fact, that if there's any restriction on friendship, or finish up with any non Muslim, especially
Jews and Christians has to be regarded only as temporary. And since it's by exception, because of
such reasons, if the reasons are removed, then friendship could be extended. Right? And the you find
		

			this a very noble role. In, for example, Chapter 16, verse seven.
		

			And it says, It's may be talking about the those who are hostile to Muslims, it may be that God will
grant love and friendship between you and those whom you now hold, as enemies, for God has power
over all things, and God is oft forgiving, of merciful.
		

			Something even that's more interesting, that shows the attitude of Islam towards those who wronged
you.
		

			Truly, Islam provides, of course, the right for the person to defend his right and his existence,
like we mentioned earlier, but still you find the appeal also to returning if it was good, if that
would really lead to the improvement of the situation. I refer in particular to chapter 41 verses 33
and 34.
		

			I cannot resist reciting it in Arabic. It's so beautiful. Also for people who can understand would
you perhaps to recite it in Arabic And that was the English translation following maybe from 33 to
35. That would give a complete meaning. Woman so Nicola mimin de la huami, lasala hamaca in any
minute muslimeen. Well, let's start with what to say. Yeah. It is fabulous. He is an eternity Vina
Covina
		

			Number
		

			one, aka Latina suburu, aka her husband,
		

			who is better in speech that one who calls people or mankind to God works righteousness and say, I
am of those who bow in submission or in Islam to God.
		

			Nor can goodness and evil, be equal,
		

			repel evil, with what is better, then will he between whom and the was hatred, become as it were,
thy friend, and intimate
		

			and no one will be granted such goodness, except those who exercise patience, and self restraint.
		

			Not none but persons of the greatest good fortune
		

			that is, can't qualify for this blessing. So it shows very clearly that as the prophet of Islam,
Prophet Muhammad peace be upon him has said once that goodness is not to return or to be good to one
who is good to you. But goodness is to do good to someone who wronged you.
		

			Besides the
		

			appeals, which are meeting in the Quran, for charity and for forgiveness towards the fellow non
Muslims.
		

			Is there anything in Islamic law that
		

			cooperates or or substantiates this attitude and gives practical application to what the crown says,
		

			what I can refer to one verse in the Quran, I understand we have only about two minutes left to give
diverse number, but at this time, even I could recite it later. And that appears in chapter five,
verse six.
		

			And by the way, this is the same chapter also that provided the restriction, yes, on friendship
under certain circumstances, the verse that has been cited cited frequently. But in that verse, what
it really says is that the Muslim is permitted to eat the slaughtered animals, which are slaughtered
by a Jew or Christian. And as you know, in Islamic law, one is not permitted to eat the same meat if
it were slaughtered by an atheist or a polytheist. So this is something that led to dietary laws,
that was considered the People of the Book are using Christian process to Islam. And as such, it is
not unlawful to eat, therefore, especially the meat a strategy,
		

			but perhaps one of the most novel evidences and clear evidence that in Islamic law there is this
attitude of tolerance and openness to followers of other faiths is the question of marriage.
According to that very verse, chapter five, verse six,
		

			it says that Muslim men may marry beside believers may also marry as you wish, or Christian, and
what could be more close in terms of intimacy and friendship than the noble relationship of marriage
about which the Quran says, and one of the signs of God is that he created for you from your same
kind mates, that you may find comfort and tranquility or peace of mind in them, and he ordained
between you mercy and love, in order here in our science for those who think or contemplate, on that
note, the better Jamal will have to conclude today's program. Unfortunately, we've run out of time,
perhaps we'll have time in the next program in the series to go on and to develop this point further
		

			in our next program, but for the benefit of the viewers who may be watching, we will continue with
the series and Prophethood dealing with the question of Muslim and non Muslim relationships. We will
look into some of the practical applications of the belief and all of the profits, on the thinking,
the attitudes and the actions of Muslims. More specifically, we will address one of the most common
and sometimes controversial misconceptions about Islam. And that is, was Islam spread or preserved
by the sword is is often claimed by some misinformed sources. That's our program for today. Thank
you very much for watching Islam and focus. Look forward to seeing you next time.