Relationships between Muslims and Non-Muslims
*Asif Mohammed Zaman

Introduction

This is a summary of tafseer [commentary] by late Sayyid Qutb (1903-1966) on the first half of Surah Al-Imraan of the Qur'an. This section of the surah focuses on the relationship between Muslims and non-Muslims, particularly the Ahlul-Kitaab (receivers of earlier revelations), that is, Jews and Christians. I have tried to highlight some of the points mentioned in the tafseer that are relevant to the topic at hand: the relationships between Muslims and non-Muslims. In doing so, I have also included my personal thoughts, ideas and comments.

The aim of this effort is firstly to remind myself of this important issue, especially as I am living in a country like Australia at the moment, and also to help others become benefited from the insightful comments by Sayyid Qutb - a gifted scholar par excellence. When writing this article, I have extensively consulted his In the Shade of the Qur'aan, volume 2 (trans. by Adil Salahi, edit. by Ashu Shamis and recently published by The Islamic Foundation, UK). In my summary, the sub-headings correspond to their chapter headings, which are based on the divisions set by the original author. Sayyid Qutb (sometimes referred to as author in this essay) in his tafseer divides the verses of Al-Imraan into three sections: Basic Concepts of Faith (verses: 1-120), Battle of Uhud (verses: 121-179) and Main Issues Re-emphasised (verses: 180-200).

For the sake of brevity, I keep quotations of verses to a minimum and advise the readers to consult the Qur'an if they need to see the verses concerned. Any observations and corrections from readers will be highly appreciated.

Subject-matter of the chapter of Al-Imraan:
On the whole, this surah demonstrates Quranic injunctions regarding how to deal with people of different social and faith denominations in practical situations. The distinctiveness of the Qur'an is that it talks about humans on this earth with all their complexities; and this makes it a living book. Since its revelation, the human race has essentially changed little in its pristine nature. So the Quranic messages will continue to be relevant to all human circumstances to come.

For us to obtain a better understanding of the Qur'an and particularly of this Surah [chapter], we need to travel back in time and think of the circumstances the early Muslims were in during it revelation. It was revealed in the early years of the Madinah period when the Muslim community was facing considerable external and internal tests and challenges of various finds.

Part 1 - Basic Concepts of Faith
1 Concepts outlined (vercse: 1- 17):
In the opening passages of the Surah, Islam is clearly defined and differentiated from other belief systems. Elaborating on this point is important when evaluating the relationships between Muslims and non-Muslims. We learn that Islam is a religion (way of life) based on the concept of oneness of God (tawheed), which demands submission to Him alone. Commenting on the second verse, Sayyid Qutb emphasises that Islam is a system for all aspects of lives (not just beliefs) and this is one of the main points that makes it different from all other religions. Verses 3 and 4 highlight the fact that all the revealed scriptures were sent as guidance with the same Truth. This includes the Torah and the Bible, which has particular relevance to the Jews and Christians of our time.

Another important lesson that we can draw from this opening section of the Surah is that there are two types of verses in the Qur'an: clear and precise ones and allegorical ones. We are warned against delving deep into the allegorical and ambiguous ones. The prayer contained in this first section reminds us that a believer is humble about their knowledge, appreciates the value of having guidance, the value of clear vision, the value of reassurance and 'the value of liberation from subjugation to other people, through submission to God alone'. Sayyid Qutb highlights a very important point relevant to the topic of this essay: 'Only a person who has experienced the bitter misery of unbelief can appreciate the sweetness and happiness of faith, and only a person who has tasted the bitterness of deviation and error can enjoy the reassurance of faith.'

From my experience, this is very true as most of reverts (converts) I have met are very active in the causes of Islam and are exemplary Muslims. At the same time, sad to say, many of us 'accidental Muslims' (my own term) or Muslims by chance born into a Muslim family seem to have a filter over our eyes (due to cultural baggage) and have distorted views of Islam and weak Imaan (faith). Qutb at this point reminds us, the Muslims, that no one has a special place with God except with true faith.
In the verses 14-17 we are reminded that luxuries, pleasures, comforts and worldly incentives are natural predilections of humans (given by our Creator). Qutb is quick to point out that worldly desires are not denounced or undermined, they are simply acknowledged. These should not be suppressed but 'regulated, moderated and brought under control', which can be best achieved through Islam. 'Islam promotes the feeling of the sublime in man and helps him look to what is higher and superior . . . Thus, Islam is distinguished by its realistic approach to human nature and its constant effort to elevate rather than suppress it.' Clearly these are important lessons for Muslims and the rest of humankind. Therefore, we should try to live by these lessons and demonstrate to non-Muslims the balanced and complete nature of Islam.

2 Concepts clarified (verses: 18- 32)
One of the notable points in this first half of the surah is the way that the relationship between Muslims and non-Muslims is portrayed as a two-way process. There are lessons to be learnt by both sides from each other. In verse 19, we are told that previous nations began infighting when 'they abandoned the course of justice embodied in the faith and the law God revealed to them.' Is this not the case with us now? We argue about relatively minor things and have completely forgotten about the important issues. Indeed, we are reminded again of this lesson later on in the surah when God explains why the Muslims lost the battle of Uhud. Sayyid Qutb also highlights another aspect of the warning contained in this verse. Christian and Jewish leaders oppressed peoples by manipulating revelations and 'it represented one of the worst forms of injustice'. Unfortunately, throughout the Muslim lands something similar can be seen where many Muslim religious leaders use religion for petty purposes. What sort of example does this give to the non-Muslims?

Now we come to an important principle in the relationship between Muslims and non-Muslims in verse 20. Our only duty is to convey the message, not to force or coerce non-Muslims. If they do not surrender to God's Will, His laws and regulations then they are not on the right path. And 'anything which is in conflict with Islam represents error, ignorance, confusion and rejection of the truth.' In relation to the above ayat [verse], Sayyid Qutb makes an important point that has implications for the relationship between Muslims and non-Muslims: denying God's legislative authorities is equivalent to denying His revelations. 'Anyone who claims or attributes any measure of that authority [to legislate and to set values and standards for humans] to anyone other than God is either an idolater or an unbeliever, even though [s/]he may claim a thousand times that [s/]he believes in God.' He then picks upon the verses that follow by explaining the reason why people turn their backs on the judgement of God's book: 'they simply do not take seriously the notion of reckoning on the Day of Judgement. Nor do they consider as serious the administration of Divine Justice.'

Sayyid Qutb continues along this line of reasoning. He sticks close to the Qur'anic verses and points out that this sort of behaviour (denial of divine rulings) by humans is improper as the whole universe submits itself to God. Surely it is clear that the best situation for the humanity is under the rule of God, which the Muslims have a mandate, and a duty, to implement. It is also clear that when we (Muslims) do our job properly, the beauty of our way of life will become self-evident and the non-Muslims will come to worship God alone in flocks. Indeed the truth stands clear from falsehood. In this respect, our failure comes first as most of us fail to represent the sublime teachings of Islam properly.

3 The birth and Prophethood of Jesus ('alaihis salaam) (verses: 33-64)
Sayyid Qutb begins his tafseer of this section by pointing out that the whole narration regarding Jesus (peace be upon him) focuses on the central theme of this surah - tawheed. Several times we are told that Jesus submitted himself to God and complied with His rulings. Before his birth, he was destined for God's service as was his mother Mary (peace be upon her). We Muslims share a common heritage with Jews and Christians that none of us can escape. This should be a source of mutual understanding rather than hatred. Indeed this was the case for centuries when Muslims were a dominant political force.

With reference to verse 49, Sayyid Qutb highlights the point that the Gospel was sent to renovate the Torah. In the Qur'an we are clearly told that Jesus was sent to the Israelites with clear signs and miracles. He also emphasises that verses 50 and 51 show that religion has a holistic meaning. 'Religion is the way of life God lays down for people to implement and a social order which ensures that implementation.' However in Christianity, a dichotomy has developed between the spiritual aspects and the general law and morality owing to historical circumstances. 'The deeply rooted and mutual hostility between the Jews and the followers of Jesus caused a separation between the Torah, which contained the legal code, and the Gospel, which placed its strong emphasis on spiritual revival and moral refinement.' On the contrary, Islam has the proper structure of religion that guides humanity on both mundane and spiritual matters.

Thus an important point Sayyid Qutb focuses is that our relationship with non-Muslims is vital as it offers them a chance to see for themselves the problems within their belief systems and the solutions Islam provides. The author takes the lead from the verses by explaining to us the conduct and attitude of Jesus' ('alaihis salaam) helpers (may God be pleased with them). 'A person who surrenders himself to God and believes in the Divine faith is required to make a testimony in favour of this faith which stresses its right to be the religion to follow…No one can make this testimony unless he makes of himself a practical example of this religion in his lifestyle, manners and morality.'

In the second half of this section of the surah, the Qur'an turns its attention to those that oppose the actions of those on the right path. At this point, we are reminded that 'God is the best of schemers' (verse 54). When viewed from this perspective, this ridicules their scheming, about which the faithful have nothing to fear. So this puts Muslims in a position of strength in their relationships with non-Muslims. Those who pretend to be friendly but in their hearts harbour evil intentions can do no more or less than what God has already planned for them

Finally, near the end of this section we are given a formula by God to end debates with non-Muslims when they clearly reject our examples, explanations and admonitions. In verse 60, there is an eternal admonition to Muslims not to have doubts about their way of life (Islam), which indirectly suggests that all generations will have difficult time because of the scheming of hostile non-Muslims. Therefore, it is imperative that we keep close to the Qur'an, which is a 'wise reminder' (verse 58); we are advised to invite our opponents to offer a common prayer that will curse the liars. And we will probably find, as during Prophet Muhammad's (sallallaahu 'alaihi was sallam) time that they will not turn up and then the truth will be clear for all to see. They are the ones that 'spread corruption'. So, the last step in inviting the Ahlul Kitaab (Jews and Christians) is to declare our position and attitude and ask them to bear witness to these facts: "Say: 'People of earlier revelations, let us come to an agreement which is equitable between you and us: that we worship none but God, that we shall associate no partners with Him, and that we shall not take one another for lords beside God.' And if they turn away, then say: 'Bear witness that we have surrendered ourselves to God' " (verse: 2:64).

4 Conclusions
In the 64 verses covered, we are given advice and examples from a spectrum of relationships between Muslims and non-Muslims - from the cordial and the warm to the hostile and the battles. To summarise some of the main points: