Muslim treatment of others

THE Prophet (peace be upon him) gives a graceful example, in this regard, on the treatment of the People of the Book. It is reported that he used to attend their fears, visit their sick, welcome their delegations and honour them. He borrowed money from the People of the Book and, in return, mortgaged his personal possessions against his debts. It is said he even died with his shield kept in mortgage with a Jew in Madina, and it was later returned by his successors. He did this, not because the Companions could not afford lending him the money he needed; many of them were well­to­do, and ready to sacrifice all the could to satisfy his wishes. The purpose was to set a good example for his people to follow.

The Muslims followed the good example of the Apostle, and they associated with non­Muslims in peace and concord. Christians and Jews neighboured the Muslims and exchanged visits and gifts with them; they only separated in place of worship. Reports say that one of the children of Ibn Abbas, a reputed Companion of the Proph(pbuh), once slaughtered an ewe. His father told him not to forget giving some of its flesh to their neighbour the Jew, and repeated his request until the son retorted, "How often you request this!" The father replied, "The Prophet (pbuh) makes a special recommendation of neighbours that one fears they might claim the right to inherit". Ibn Abbas was the neighbour of a Jew, and he made it a point to take care of him as he did to his other neighbours. This illustrates Islam's refusal of differentiation.

The Caliphs realised the significance of the free exercise of religious belief. Of these Caliphs, one man mention Omar Ibn Al­Khattab who once made his presence at the Church of the Holy Sepulcher in Jerusalem when it was time for prayer. He did not pray there, lest people should take the place as a mosque and offend the Jerusalemites.

In common rights, Islam puts all people on equal footing. It permits non­Muslims to call Muslims, no matter how noble or high­ranking, to justice and demand their rights. A Jew once made a complaint against Ali Ibn Abi Taleb (Abu Hassan) to Caliph Omar Ibn Al­Khattab; Ali was the Prophet's cousin and son­in­law, and a nominee for the Caliphate. When he stood in the presence of Omar, the latter looked at him and said, "Stand up, Abu Hassan, and sit in front of your opponent!" Ali did what he was told, with signs of agitation on his face. After the settlement of the dispute, Omar said, "Tell me, Ali, did you find it loathsome to sit in front of your opponent?" "No", Ali replied, "but I did not like your not treating us on equal terms when you called me Abu Hassan." He meant that a nickname often expresses commendation for the one addressed.

Once a son of 'Amr Ibn Al­'Aass hit a Coptic infant, and the latter swore he would make a complaint against him to Caliph Omar Ibn Al­Khattab. Tha assailant said to the Copt he was free to do whatever he wanted; the complaint would do him no harm, he claimed, since he was of the nobility. The Caliph looked at the father and asked, "Why should you subjugate people after they were born free?" Then he returned to the complainant and gave him a whip, saying, "Lash you your noble opponent with this as he did to you."

Early Muslim scholars show special respect to the rights of the People of the Book. They say that the People of the Book should be well­treated and protected against those who try to inflict harm on them. Shahab Al­Korafii, for instance, one of the leading authorities in Islam, offers the following in his book Al­Frouq: "The covenant settled with the People of the Book give them certain rights on our part. They are our neighbours and are under our protection; they are also under the protection of God, His Apostle, and Islam. If one commits aggression against them - though only through bad words or backbiting or the like - or just shares in such acts, he violates the protection of God, His Apostle, and Islam."

In his Maratib Al­Ijma' (Ranks of Unanimity), Imam Ibn Hazm explains, "If some people come to our country after a zimmi to kill him, our duty is to set out to fight them...and offer whatever sacrifice we can for this end; turning him over to them means breaking the covenant settled with the People of the Book."