Despite tireless exertions by scientists and technologists to give humans a better life and despite all advancements in different branches of knowledge, the era of colonialism and what our planet has witnessed at the dawn of the 21st century make it succinctly clear that we the inhabitants of earth have not learnt yet how to live a human life. As the process of dehumanisation is at work, our globe is becoming a less possible place to live in. If we believe that muscular supremacy to subjugate fellow human beings is a demonstration of human nature, then we debase ourselves to the status of wild ferocious animals of forests and bushes. If we believe that looking out for our economic interests is the sole purpose of life, then let us turn to the Qur'an that makes mention of ants (27:18) that are perfect in their economic prudence and planning; as if the ants are giving a sardonic look at our restlessness with economic schemes. If our architectural styles give us a claim to pride, then let us see that Allah presents the example of spiders' frailest house (29:41), which has superb architectural design. If there is any point of superiority in our ability to work hard, then Allah brings to our notice the diligent hard work of bees (16:68) for their survival. If our ability to fly in the sky or to travel through waters has anything to do with our pre-eminence, then, alas, we have become equal to birds only very recently.
Instances like these can go on and on. Looking around the nature, one important thing we can learn is that we are distinctive and special from all other creatures in only one thing: we are humans. Our human attributes are our pride and here lies our superiority. If parochial and petty interests strip us of our inhering human qualities, the above facts may help us determine our standing among the uncountable creatures in the universe.
Muslims believe that Allah SWT has given them the creed of Islam to make them able to live a human life, a life that is interactive among themselves and with people of other creedal denominations. Allah has given one criterion that should regulate such highly interactive human existence and that is Justice, as the Qur'an states:
'There is no god but He: That
is the witness of Allah, His angels, and those endued with knowledge, standing
firm on justice. ...' (3:18)
'O ye who believe! Be ye staunch in justice, witnesses for Allah, even though
it be against yourselves or (your) parents or (your) kindred, whether (the
case be of) a rich man or a poor man, for Allah is nearer unto both (than
ye are). So follow not passion lest ye lapse (from truth) and if ye lapse
or fall away, then lo! Allah is ever Informed of what ye do.' (4:135)
'O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do.' (5:8)
'[They are fond of] listening to falsehood, of devouring anything forbidden. If they do come to thee, either judge between them, or decline to interfere. If thou decline, they cannot hurt thee in the least. If thou judge, judge in equity between them. For Allah loveth those who judge in equity.' (5:42)
In spite of such self-evident Qur'anic verses on justice and fair dealing, misimpression about Islamic ruling regarding relationships between Muslims and non-Muslims is a bitter reality. An unfortunate outcome of reading some rulings out of context and without considering the circumstantial actualities, in which those decrees were revealed, is a big misinformation that the Qur'an is full of angry words when dealing with the relationships between Muslims and non-Muslims. In a nutshell, we can only say that the general directive for the Muslims regarding their relationships with the non-Muslims lies in verses 60:8-9 that state:
Allah does not forbid you respecting those who have not made war against you on account of (your) religion, and have not driven you forth from your homes, that you show them kindness and deal with them justly; surely Allah loves the doers of justice. Allah only forbids you respecting those who made war upon you on account of (your) religion, and drove you forth from your homes and backed up (others) in your expulsion, that you make friends with them, and whoever makes friends with them, these are the unjust.
All other verses that seemingly contradict the essence of these two verses should be carefully scrutinised by judging the contexts of revelation to avoid misrepresentation of Islamic teachings.
The yardstick of justice should encompass the entire life of a Muslim that includes, among other things, their relationships with people of other faith communities. This is particularly a significant area that demands outstanding focus by both Muslims and non-Muslims. A proper understanding of the exact Islamic position about this issue cannot be overemphasised especially in the current world order, in which we are living. We hope the writings of this issue of Al-Baiyyinah will greatly help to disabuse many people of many mistaken notions about the Islamic position apropos the topic at hand.