The other thought I would like to share relates to relations with non-Muslims. The Islamic model for relationships with all human being is an extension of this very paradigm of inter-personal relationships within the Muslim community. All human beings belong to, what the Prophet (peace and blessings be on him) described as the one family of God. Allah has honoured all human beings (Laqad karramnā banī Ādam): We have honoured the entire progeny of Adam. Khilāfah (God vice-gerency) has been conferred on all humans – every one is a potential khalīfa, and becomes actual khalīfa by voluntarily accepting this Divine assignment. A Muslim is related to all human beings through not only blood relationship arising out of common parentage, but also a moral and ideological linkage through da‘wah and common destiny. The Prophet (peace and blessings be upon him) has made no distinction between Muslims and non-Muslims in matters of human and moral obligations relating to matters of life, honour, property and human rights. That is why the Prophet (peace and blessings be upon him) has said that if there is violation of any of the rights of the non-Muslims by Muslims, the Prophet would himself be a complainant for the rights of the afflicted non-Muslims against a Muslim who has violated their rights on the Day of Judgement (narrated by Abū Dawūd). The model of interrelationships with the Muslim community has outreach for the entire human realm. Sayyidanā ‘Alī has beautifully put it when he said: “If you are dealing with a Muslim, you are dealing with a brother in faith; if you are dealing with a non-Muslim, you are dealing with a brother in humanity.” It is this attitude and this example which would speak volumes about the human society Islam envisions to promote. May Allah guide us in this direction.
I take this opportunity to thank my very dear colleague, Brother Abdur Rashid Siddiqi for his painstaking efforts in bringing out this English translation. May Allah reward him for this highly useful work. (Āmīn)
| Islamabad14th Ramadan 1426October 19, 2005 | Khurshid Ahmad |
Mutual Relations Between Believers
THE MUSLIM SOCIETY is organized on the basis of brotherhood. Brotherhood means love, respect, sincerity, sympathy and mercy for those who share our belief. Thus, it is imperative that we should have and maintain sound social relations. The Qur’ān categorises the relationship among Muslims as that of fraternity: “The believers are but a single brotherhood.” (al-Ḥujurāt 49:10) Although this statement is brief, it suffices to underscore the basis, depth and importance of mutual relations.
FAITH AND BROTHERHOOD
It indicates on the one hand that mutual relations between believers are based on sharing a faith or a life ideology. For all Muslims are devoted to the same goal. Faith permeates their thoughts and actions. On the other hand, it is not merely a formal, legalistic tie. This bond is characterised by its depth, and overflowing love. This is why it is exemplified by the tie of brotherhood. Fraternity expresses best the essence of this ideological relationship.
In Islam the concept of faith is not restricted to affirming certain metaphysical truths. It is an all-embracing belief which envelops one’s heart and is part and parcel of one’s being like the blood circulating in one’s body. It is ever alive to the demands of faith and transforms altogether one’s mind, thought pattern, and life style.
It controls one’s body as much as one’s soul. Together, this results in bringing about a revolution in both personal and public life. As the concept of faith is so wide-ranging, it does not and cannot neglect such an important issue as that of mutual relations among fellow human beings. This is all the more striking, for in Islam one’s whole life has a social dimension, except for a very tiny part of private existence, the entire length and breadth of one’s life represents a network of human relationships: family, community, society and humanity. Islam, therefore, instructs believers in developing and maintaining social relations, fulfilling what has been described as Ḥuqūq al-‘Ibād (mutual rights and duties in respect of humans) Furthermore, it directs that these be studded with justice and equity which help construct a particular society, culture and civilisation. Islam prescribes a comprehensive code of conduct, enabling everyone to perform their obligations. This binds believers together into perfect unity and solidarity. Their mutual relations should be like the one found among brothers. This is both the prerequisite of faith and part of human nature and is endorsed by commonsense and reason.
Those pledging allegiance to Allah abandon their loyalty to all else and are devoted wholly to Allah. If believers did not have cordial mutual relations, it would be very odd, for ideological affinity serves as the most important unifying bond. This demands that believers should close ranks in all stages of their struggle for Allah’s cause. Once one devotes oneself to the cause of truth, one stands in need of help, support, sympathy, consolation and comfort from all members of the community of believers. If one fails to get this, it represents a serious loss, which cannot be compensated for in any other way.
The main objective of faith is to bring about the moral and social change on a universal scale. The establishment of Islamic society calls for strong fraternal relations among the Muslim community. It is not, of course, an easy goal to reach. For it involves numerous problems and challenges. Everyone’s contribution is of the utmost significance in achieving this ideal. No one is expected to lag behind in delivering what is expected of him. It goes without saying that men with excellent morals and manners have always been few.
SOCIAL DIMENSIONS
No change can be brought about without the emergence of an organised and powerful group. And such a group is formed only when its members are fully united. They are expected to be unified like a solid rock in striving in an organised manner for their objective. This point is eloquently made in verse 4 of Sūrah al-Ṣaff, where they are described as Bunyānun Marṣūṣ (a solid cemented structure). (61:4) The group should not let any divisive tendency raise its head. For proper organisation alone is the key to success.
Allah issued the following directive to those at the helm of the fledgling Islamic society of Madinah: “O believers! Persevere in patience and constancy; vie in such perseverance. Strengthen each other and fear Allah that you may prosper.” (Āl ‘Imrān 3:200)
At the conclusion of Sūrah al-Anfāl cordial relations among Muslims are set out as an essential condition for Muslims, in accomplishing an Islamic social change. It is specifically mentioned that those professing Islam should give up everything in preference for their faith, devote themselves heart and soul to their faith and display mutual love and friendship. The term wilāyah is used in this context: “Those who believed and adopted exile and fought for the faith with their property and their persons in the cause of Allah, as well as those who gave them refuge and aid – these are all friends and protectors of one another.” (al-Anfāl 8:72) While pointing to the organisation and resources of unbelievers, the Qur’ān observes that if Muslims do not develop such fraternity, their aspiration to cause a universal Islamic transformation, premised on justice and God-consciousness, will never come true. As a result, the world will continue to reek of mischief and corruption. For without the close tie of fraternity among them, Muslims may not be able to successfully face the forces inimical to Islamic ideals. The Qur’ān says: “The unbelievers are protectors, one of another: unless you do this (protect each other) there will be tumult and oppression on earth, and great mischief.” (al-Anfāl 8:73) Their constant striving in the cause of Islamic society and Islamic social change is the very criterion of their faith: “Those who believe and adopt exile and fight for the faith, in the cause of Allah, as well