3a.
What is meant is one who has a deal with the Muslims, whether that is by paying jizyah or a peace treaty with the Muslim ruler or a guarantee of safety from a Muslim.
There is a hadeeth that speaks of that. The Messenger of Allah (blessings and peace of Allah be upon him) said: “If anyone wrongs a mu‘aahid, detracts from his rights, burdens him with more work than he is able to do or takes something from him without his consent, I will plead for him (the mu‘aahid) on the Day of Resurrection.” Narrated by Abu Dawood, 3052;classed as saheeh by al-Albaani in Saheeh Abi Dawood.
If any of the non-Muslims comesto our country for work or business, and has permission (from the authorities), he is either a mu‘aahid (one who has a treaty with the Muslims) or a musta’min (one who has been granted security by the Muslims). So it is not permissible to transgress against him. It is proven that the Prophet (blessings and peace of Allah be upon him) said: “Whoever kills amu‘aahid will not smell the fragrance of Paradise.” We are Muslims who submit to the command of Allah, may He be glorified and exalted, and we respect those whom Islam instructs us to respect of those who have treaties and guarantees of security. Whoevertransgresses against them has misrepresented Islam and has given Islam an image of terrorism, treachery and betrayal. The one who adheres to the rulings of Islam and respects treaties and covenants is one for whom it is hoped thathe will do well and succeed.
Concerning that Allah, may He beexalted, says (interpretation of the meaning):
“and let not the hatred of some people in (once) stopping you from Al-Masjid al-Haram (at Makkah) lead you to transgression (and hostility on your part)”
[al-Maa’idah 5:2]
“and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety”
[al-Maa’idah 5:8].
Look at what these verses contain of noble characteristics and the command to respond tothe one who disobeys Allah concerning you by obeying Allah concerning him.
However, in addition to what has been stated above, it is essential to confirm some important points:
There is no comparison whatsoever between what this world has seen the “non-Muslims” do and what the Muslims have done. The two World Wars in which 70 million people were killed were “Christian” wars.
Then there is the occupation of Muslim lands and the exploitation of their resources, which was and still is happeningat the hands of “non-Muslims” of all religions. This should be borne in mind when speaking of the Islamic view of humanity and of love and compassion. Fair-minded historians should compare the Islamic conquests of other lands with the Crusades, for example, and whathappened in each case. They willsee a clear difference between compassion and cruelty, love and hatred, life and death.
What was mentioned above about Islam and how it regards non-Muslims, and what was mentioned about rulings is the highest level of love, compassion and mercy. However, that does not mean that we should neglect some rulings that some ignorant people want us to neglect.
For example:
(a)
In Islam it is forbidden to love non-Muslims and take them as close friends. Anyone who has common sense can distinguish between kindness, fairness, compassion and mercy, on the one hand, which we have been enjoined to show towards a non-Muslim who is not in a stateof war with us, and love on the other hand, which we are not allowed to feel towards disbelievers because of their disbelief in Allah, the Lord of the Worlds, and because of their notbeing Muslims.
(b)
It is not permissible for us to give our daughters, sisters and other womenfolk in marriage to any non-Muslim, no matter whathis religion is, whereas it is permissible for us (Muslim men) to marry only women from the People of the Book, Jews and Christians, who are chaste. Undoubtedly ‘aqeedah (belief) and Tawheed (affirming the Oneness of Allah) play a major role in this ruling, because it is very likely and possible that a kitaabi (Jewish or Christian) woman who is married to a Muslim may become Muslim, whereas it is very possible and likely that a Muslim woman may be tempted away from her religion by marrying a non-Muslim. This ruling is entirely in accordance with the compassion and mercy of the rulings of this great religion: it represents compassion towards the Jewish or Christian woman in the hope that she might become Muslim and towards theMuslim woman lest she leave her religion.
(c) ...
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