A Muslim vis-à-vis Others
A Muslim vis-à-vis Wealth and Property
In Islam, wealth is not considered an evil. Wealth is a bounty that Allah bestows upon individuals. It is definitely not evil nor even a necessary evil, as some other religions teach. In fact, protecting and safeguarding wealth is one of the goals of the Sharee’ah. Hence, people are encouraged to engage in earning a livelihood and accumulating wealth.
However, like many good things, there has to be limits with respect to wealth. In the hands of a righteous person, wealth becomes a tool that can be used to please Allah. On the other hand, it can also be something that may lead to a person's own destruction. Hence, it is truly a kind of trial from God. Allah describes it in this manner,
“Your wealth and your children are only a trial”
(64:15).
The Prophet said, “The two feet of the human will not move on the Day of Resurrection until he is asked about his life and he how he used it, about his knowledge and what he did with it, about his wealth and how he acquired it and how he spent it…” For example, one cannot give wealth priority over the teachings of the faith. Wealth or money cannot, thus, become one's ultimate goal in life. Additionally, wealth must be acquired by permissible means and spent on permissible matters. The ethical standards of Islam must be adhered to and, as a result, the wealth may be blessed by Allah, benefiting the individual in both this life and the Hereafter.
The righteous person understands that the wealth under his control actually belongs to Allah and the human's ownership of wealth is more akin to that of a caretaker. In other words, the human must use wealth only in the manner approved of by the true owner of that wealth, Allah. The Muslim understands that he is not free, therefore, to use his money in any fashion that he wishes. There are some things that are clearly and obviously forbidden for him. For example, he cannot use his money to bribe others or wrong others, thus going against justice.
Allah says,
“And eat up not one another's property unjustly, nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of others sinfully”
(2:188).
A Muslim vis-à-vis Society as a Whole
When a Muslim accepts to live in a certain society, he is, in essence, making a pact that with that country that he will abide by the laws of that state. He does not have the right to violate the laws of that state simply because he is a Muslim and the state is not an Islamic state. Thus, all of the principles of proper behavior that have been described in this chapter apply to a Muslim living wherever he may be living. In most countries today, many things may be legal that are forbidden to a Muslim. These legal things a Muslim simply avoids. He should also demand his legal rights to ensure that he is not forced to do anything forbidden in Islam. Overall though, he should be from among the law-abiding citizens.
In addition to that, a Muslim should be a plus for any society he is living in. He should be a model citizen in many ways. As described earlier, he should be a good neighbor. He has the obligation to encourage what is good and prevent evil wherever he may be living. In addition, he must avoid and oppose what most societies see as the greatest crimes, such as murder, robbery, extortion and so forth. Furthermore, he must steer clear of alcohol or drug use, thus not burdening society as a whole with his personal weaknesses and addictions. Finally, he must be just and fair in all of his dealings with the other members of society.
Even though Muslims should play a positive role in any society, in many countries of the West today, a Muslim’s loyalty and patriotism is being questioned. Obviously, a Muslim is not going to have the same feelings towards a secular government as he would toward a Muslim government. That, however, does not mean that he is going to work against his government or seek to harm the country he is living in. Undoubtedly, many a Jew will feel more loyalty to Israel than to their own home country. In fact, the recent debates in the United States demonstrate that many Christian groups are displeased with their government (and with the Supreme Court in particular). Many a Democrat in the United States, for example, does not feel complete loyalty for Republican administrations and vice-versa. However, no one seems to be questioning their loyalty and patriotism.
If patriotism means to simply follow and support what one’s government is saying and be gung-ho in such blind allegiance, no intelligent person would be patriotic as all governments are known to lie and deceive at one time or another. On the other hand, if patriotism means to wish what is best for one’s country, then the problem is that everyone differs as to what they see is best for their country. Some feel that they have the right to speak on behalf of all, but their “right” to do so may be questioned.
Islam recognizes the fact that it is natural for an individual to love his country and to have an affinity for that land in which he grew up. When the Muslims were forced to migrate from Makkah, which was under the control of the polytheists, many of them expressed their love for Makkah. Hence, it is natural for Muslims to develop a love for whatever land they happen to be in, even if the country is not an Islamic state. It is also natural for Muslims to desire what is best for their homeland.
But, again, unfortunately, their idea as to what is best may not be shared or appreciated by others. For example, the Muslims may wish to see an end to gambling, prostitution and pornography. The Muslims believe that this is what is best for all the people concerned, Muslims as well as non-Muslims. However, many non-Muslims will not share this feeling. Therein lies the crux of the problem. Theoretically speaking, though, in contemporary “free” societies, this should not be a problem. Muslims should be able to hold on to their values and customs—without bringing harm to others—while the others follow the dominant culture in non-Muslim lands. If the “free” countries are not willing to give the Muslims that much, it means that they are not willing to live up to their own ideals. It is not that Muslims are trying to cause them harm, they are simply trying to be good citizens while living a different lifestyle than the dominant culture.[1]
references
With respect to warfare, in general, Muslims today should be pacifists and conscientious objectors. The only type of fighting sanctioned in Islamic Law is fighting on behalf of an Islamic State or clear self-defense. In the absence of those two, Muslims should not engage in warfare. This author will not even bother to touch upon the question of terrorism. Enough Muslim scholars have already denounced terrorism and have shown that it has no place in Muslim behavior. Unfortunately, though, the non-Muslim media does not seem very interested in presenting a full picture of the attitude of Muslim scholars, preferring, it seems, to blame Muslims for not coming out strongly against terrorism. This author attended a conference in Riyadh, Saudi Arabia (April 20-22, 2004) entitled, “The Stand of Islam on Terrorism, Violence & Extremism.” Had this same conference been held in the Vatican and had been about Christianity’s view of those topics, the conference findings would have probably been assailed and praised for months if not years to come. However, although participants came from all over the world, barely a mention was made of the Conference (if any mention were made) in the international media.
A Muslim vis-à-vis Non-Muslims
Obviously, Muslims and non-Muslims are following very different paths. A Muslim’s life revolves entirely around the proper belief in God. A Muslim’s attitude toward others is likewise determined by the other’s attitude toward God. A Muslim could not possibly feel complete affinity and love toward someone who has turned his back on God, refuses to submit to God or ridicule belief in God. It is simply not natural for there to be complete love between two such people.[1] However, even given this possible negative feeling in the heart, a Muslim must deal with non-Muslims on the basis of just principles. This applies to all non-Muslims—many non-Muslims are not antagonistic at all toward Muslims while others exhibit clear and unequivocal scorn and hatred toward Muslims.[2]
One of the basic principles of behavior toward non-belligerent, non-Muslims is found in the following verse of the Quran:
“Allah forbids you not to deal justly and kindly with those who fought not against you on account of religion and drove you not out from your homes. Verily, Allah loves those who deal with equity”
(60:8)
Additionally, a Muslim has very clear responsibilities towards non-Muslims.
First, he must call them to the way of Allah. It is part of a believer’s attempt to bring good to all people and to the world as a whole that he thereby actively calls other people to Islam.[3] The desire to see others know and worship Allah fills the heart of the true believer. The Prophet (peace and blessings of Allah be upon him), of course, set the best example. Allah describes in more than one place in the Quran how the Prophet (peace and blessings of Allah be upon him) grieved over the fact that many refused to become believers.
Allah says, for example,
“Perhaps, you, would kill yourself (O Muhammad) in grief, over their footsteps (for their turning away from you), because they believe not in this narration (the Quran)”
(18:6).
In fact, although the Prophet Muhammad (peace and blessings of Allah be upon him) suffered so much harm from the disbelievers of Makkah, when the angel came to him to give him the option of bringing the mountains of Makkah down upon those people, the Prophet refused the offer and said, “I hope that from their descendants there will come a people who will worship Allah alone while not ascribe any partners to Him.”[4] Calling to the religion of Allah is truly the path of the Prophet Muhammad (peace and blessings of Allah be upon him) and the path of the believers.
Allah says,
“Say (O Muhammad): ‘This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me (also must invite others to Allah) with sure knowledge’”
(12:108).
This is truly the greatest and best good deed that one could do toward his fellow citizen.
A second obligation toward disbelievers is proper and just treatment. This is described by Shaikh ibn Baaz who said, “[the Muslim] may not wrong the other person with respect to his life, wealth or honor, if the non-Muslim is a citizen of the Islamic state or has attained other protection. He must fulfill the other’s rights. He may not wrong him with respect to his wealth by stealing from him, deceiving him or cheating him. He cannot harm him in his body by beating or killing him. His protection from the state guarantees his safety from such things.”[5]
A Muslim can interact with non-Muslims, buying, selling or renting from them, for example.[6] Even on a social level, there can be interaction, such as coming together for meals and the like. However, such interactions are, by nature, going to be limited. The different views of reality between a Muslim and a non-Muslim easily leads to disagreements. On a religious level, there is definitely going to be a feeling of discontent or disappointment with people of other faiths.[7]
However, in addition, the differences in a Muslim’s outlook and actions are going to prevent him from truly participating and being close friends with non-Muslims. A Muslim, for example, does not drink alcohol and does not wish to be around people when they are drinking alcohol, not to speak of drugs and other activities. A Muslim must be very restrictive and cautious in his or her interaction with the opposite sex, which creates barriers for social interaction. Even among members of the same sex, a Muslim does not engage in inappropriate speech about members of the opposite sex, a very common practice in social settings these days. Perhaps one could say that the Muslim’s ultimate goal in his relations with non-Muslims is to bring them to Islam, thereby opening the door for there to be a complete relationship of love and brotherhood between them. Even if the non-Muslim is antagonistic and impolite, the Muslim knows that he should repel his evil with goodness.
Allah says,
“The good deed and the evil deed cannot be equal. Repel [the evil] with [a deed] that is better. [If you do that] then verily he, between whom and you there was enmity, (will become) as though he was a close friend”
(41:34).
In sum, as ibn Baaz wrote,
It is obligatory upon Muslims to deal with disbelievers in an Islamic fashion with proper behavior, as long as they are not fighting the Muslims. One must fulfill one’s trusts to them, must not deceive them, must not betray them or lie to them. If there is a discussion or debate between them, one must argue with them in the best manner and be just with them in the dispute. This is in obedience to Allah’s command, “And argue not with the People of the Scriptures (Jews and Christians) unless it be in a way that is better, except with such of them as do wrong” (29:46). It is sanctioned for the Muslim to invite them to the good, to advise them and to be patient with them at the same time being neighborly and polite with them. This is so because Allah has stated, “Invite to the way of your Lord with wisdom (of the Quran) and fair preaching, and argue with them in a way that is better” (16:125). Allah has also said, “Speak good to people” (2:83).[8]
Finally, a Muslim may even give charity to non-Muslims. The Permanent Committee of Islamic Research (Riyadh, Saudi Arabia) has stated,
It is permissible for a Muslim to assist his non-Muslim neighbor by giving him some meat from his sacrificed animal… It is allowed for us to give food to the disbelievers living under the Islamic state and wayfarers from the meat of the sacrificed animal. It is allowed to give to them on the basis of their poverty, blood relation, being a neighbor or to soften their hearts… However, one should not give such meet to a harbi (someone who is fighting against the Muslim state) because in their case, the obligation is to suppress and weaken them and not assist or strengthen them with charity. In fact, that is the ruling with respect to all forms of voluntary charity, based on the generality of the verse in the Quran,
“Allah forbids you not to deal justly and kindly with those who fought not against you on account of religion and drove you not out from your homes. Verily, Allah loves those who deal with equity”
(60:8).
Furthermore, the Prophet (peace be upon him) ordered Asma bint Abu Bakr (may Allah be pleased with her) to help her mother out with money although she was a polytheist.[9]
references
This fact is true for secularists as well. Many of those on the left side of the political scale feel true scorn and enmity toward those on the right, and vice-versa.
There are times in which Islamic states may go to war with non-Muslim states. Such conditions of belligerency are not uncommon in the history of humankind and do not necessarily imply the impossibility of some cooperation in the future. In fact, European states constantly fought each other, sometimes for a hundred years’ time, and yet today they all belong to the European Union. A state of belligerency will affect the relationship between such Muslims and non-Muslims. However, that is not the normal case in the world today. Thus, a discussion of those cases is beyond the scope of this work.
This is not based on an evil intent in the heart of the Muslim, as some contemporaries try to distort the issue. In fact, a Muslim would never try to force another person to become a Muslim. Christians speak about spreading Christianity throughout the Muslim world and yet virtually no one in the West takes this as a negative statement. In fact, many today are trying to spread democracy throughout the world because they believe in the inherent goodness of democracy. God alone knows how such people would react if the Muslims of today were to try to impose Islam on non-Muslims in the way that some of these people are trying to impose “democracy” on the Muslims.
Recorded by al-Bukhari and Muslim.
Ali Abu Lauz, Answers, p. 30.
Issues concerning non-Muslim relatives or non-Muslim neighbors have already been touched upon.
Allah has stated, “O believers! Take not My enemies and your enemies as friends, showing affection towards them, while they have disbelieved in what has come to you of the Truth” (60:1).This author comes from a non-Muslim background and has mixed with many non-Muslims in the past. It is not uncommon for many religious groups to have disdain towards people of other religions. However, the only ones who seem to be very open and honest concerning this situation and how it is supposed to be dealt with are the Muslims. Most other religious groups conceal their dislike for others under some banner of “love.” One notable exception is Rus Walton who wrote in a book entitled, One Nation Under God, “Our Savior and our King instructs us to love our enemies. Yes! But nowhere in Scripture, nowhere, does the Lord God tell us to love His enemies or to make covenant with them in any way.” Quoted in Andrew J. Bacevich, The New American Militarism: How Americans Are Seduced by War (Oxford, England: Oxford University Press, 2005), p. 130.
Ali Abu Lauz, Answers, p. 42.
Ali Abu Lauz, Answers, p. 47-48
A Muslim vis-à-vis Other Muslims
If one were to ask many today as to what the strongest bond there could possibly be among people, most of them would probably answer something like blood relationship, ethnic origin, nationality and so forth. Actually, the Quran shows that these types of bonds are not that strong if the foundation behind them is weak. In the Quran, Allah gives the examples of Cain and Abel, who were two brothers yet one killed the other, as well as the example of the brethren of Joseph, who cast Joseph into a well. Those were all blood relatives; however, they put this world above their relationship with others. Such is occurring today throughout the world. The ties between the people are subservient to their desires, goals and wants of this world. Many individuals are quickly and easily willing to sell out their own kith and kin to get ahead in this world or to get something they want in this world.
All of this demonstrates one thing: When the ties between people are based on worldly considerations, even if they are originally blood ties, then those ties are given up when the worldly considerations so demand them to be given up. Hence, those are not the strongest ties that can be built among people. The strongest ties that can achieved between people are the ties of Islam and true faith. These are the bonds forged between people that are solely the result of their belief in Allah and their love for Allah. This was clearly pointed out by Allah in the Quran when
Allah stated,
“And He has united their (believers’) hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allah has united them. Certainly, He is All-Mighty, All-Wise”
(8:63).
Allah also says, “And hold fast, all of you together, to the Rope of Allah, and be not divided among yourselves, and remember Allah’s favor on you, for you were enemies and He joined your hearts together, so that by His grace, you became brethren and you were on a brink of a Pit of Fire, and He saved you from it. Thus Allah makes clear His signs to you, that you may be guided” (3:103). The Quran and the Sunnah show that the bond of faith is the strongest of all bonds. It represents humans from all over the world coming together for one purpose only: to establish the worship of Allah alone. To achieve that goal, Muslims work together and help one another in compassion mercy and love.
There are actually numerous texts of the Quran and hadith that demonstrate beyond any doubt that Muslims are to form one universal, international brotherhood and sisterhood.[1] For the sake of brevity, only a few examples of those texts will be presented here:
Allah says,
“The believers, men and women, are auliyaa (helpers, supporters, friends, protectors) of one another, they enjoin what is good and eradicate what is evil. They offer the prayers and pay the Zakat and obey Allah and His Messenger. Surely, Allah will have His Mercy on them. Surely, Allah is All-Mighty, All-Wise”
(9:71).
Another verse reads,
“The believers are nothing else but brothers”
(49:10).
Allah also says,
“Muhammad is the Messenger of Allah, and those who are with him are severe against disbelievers and merciful among themselves”
(48:29).
The Prophet (peace and blessings of Allah be upon him) said, “The believer with respect to another believer is like a building, one portion strengthening the other.”
Recorded by al-Bukhari and Muslim.
Another hadith states,
“The parable of the believers with respect to their love, mercy and compassion for one another is like that of the body: if one of its limbs is hurting, the remainder of the body is afflicted by sleeplessness and fever.”
Recorded by Muslim.
But this great brotherhood of Islam is not something theoretical. It is, in fact, well defined. It has certain basic components to it and specific rights and obligations that are spelled out in the Quran and Sunnah. These rights and obligations are due to every Muslim, of every time and place.
One of the necessary aspects of this brotherhood is love. That is, it is an obligation upon all Muslims to love their brother Muslims. In fact, they should love them in a manner similar to the way they care for themselves.
As the Prophet (peace be upon him) said,
“None of you truly believes until he loves for his brother what he loves for himself.”
Recorded by al-Bukhari and Muslim.
A second necessary aspect of this brotherhood is mutual support, aid and assistance. When his brother is being oppressed or wronged, he comes to his aid and assistance with his wealth and soul, if possible. This is described, for example, in the following verses:
“And what is wrong with you that you fight not in the Cause of Allah, and for those weak, ill-treated and oppressed among men, women and children, whose cry is, ‘Our Lord! Rescue us from this town whose people are oppressors, and raise for us from You one who will protect, and raise for us from You one who will help’”
(4:75).
A third essential aspect of this Islamic brotherhood is mercy and tenderness between the believers. This goes beyond a simple love for one another but it means that each brother feels in his heart for what his brother is going through. The Prophet (peace be upon him) described the Muslims in the following fashion,
“The similitude of believers in regard to mutual love, affection, fellow-feeling is that of a body; when any limb of it aches, the whole body aches due to fever and sleeplessness.”
Recorded by Muslim.
A final necessary component of our brotherhood is common acts of courtesy. True brotherhood has to be put into practice; it cannot simply be a statement of the tongue. One amazing and beautiful aspect of Islam is that it does not leave matters at a hypothetical level with each individual attempting to figure out how goals can possibly be achieved. Thus, for example, the Prophet (peace and blessings of Allah be upon him) has detailed specific acts that one has the right to expect from one’s brother and which one should also perform towards one’s brother. Thus, among those common obligatory acts of courtesy are the six mentioned by the Prophet (peace be upon him):
“Six are the rights of a Muslim over another Muslim.... When you meet him, offer him greetings; when he invites you to a feast, accept it; when he seeks your sincere counsel, give it to him; when he sneezes and says, ‘al-hamdulillah,’ say, ‘May Allah show mercy to you’; when he falls ill, visit him; and when he dies, follow his funeral bier.”
Recorded by Muslim.
Beyond these six well-known practices, Islamic Law guides Muslims to many other practices that help gender love and closeness between the believers, which is an obvious goal of the Law itself. Thus, for example, if a Muslim loves another Muslim for the sake of Allah, he should inform the other individual of that feeling. The Prophet (peace and blessings of Allah be upon him) explained the reason for doing so when he said,
“If one of you loves his brother for the sake of Allah, he should inform of that as this will make the bond longer lasting and the love more confirmed.”
Recorded by ibn Abi Dunya in Kitaab al-Ikhwaan. According to al-Albaani, it is a good narration. See al-Albaani, Saheeh al-Jaami al-Sagheer #280.
The Prophet (peace and blessings of Allah be upon him) also said,
“By the One in whose hand is my soul, you will not enter Paradise until you believe. And you do not believe until you love one another. Certainly, let me inform you of that which will establish such for you: spreading peace among yourselves.”
Recorded by Muslim.
This hadith could mean the spreading of the greetings of peace or doing actual deeds that bring about peace and togetherness.
The Prophet (peace and blessings of Allah be upon him) also noted the importance of giving gifts to one another. He said,
“Exchange gifts and you will love one another.”
According to al-Albaani, it is a good narration. See al-Albaani, Saheeh al-Jaami al-Sagheer #3004.
The Prophet (peace and blessings of Allah be upon him) also encouraged Muslims to visit one another. He stated,
“Visit one another occasionally and love [between you] will increase.”
Recorded by al-Tabaraani. According to al-Albaani, it is an authentic narration. See al-Albaani, Saheeh al-Jaami al-Sagheer #2583.
In addition to all of these positive acts, when one avoids the forbidden acts, the results will also be positive for interpersonal relationships. In other words, when one avoids backbiting, slandering, lying, cheating, spying and so forth, nothing but good will result from the avoidance of these evil practices that Islam has clearly forbidden.
In sum, if Islam is truly applied, a Muslim will be a brother/sister to all the Muslims in the world and would do nothing but good toward them and would expect nothing but good in return from them.
references
It is important to realize that this brotherhood is founded upon a common faith. In fact, blood relationships come to an end because of differences in religion. Allah says about Noah and his son, “[Noah said,] ‘O my Lord, verily my son is of my family! And certainly your promise is true, and You are the Most Just of the judges.’ He [Allah] said, ‘O Noah! Surely he is not of your family, his work is unrighteous’” (11:45-46). Hence, non-Muslims fall outside of the fold of this brotherhood. They are more than welcome to join this brotherhood by embracing Islam, as this brotherhood is not based on race, ethnicity or nationality. Otherwise, by their choice of religion and belief they have opted to remain outside of this brotherhood. As shall be discussed later, the Muslim still has some obligations toward such non-Muslims though.
A Muslim vis-à-vis His/Her Neighbors
Allah says in the Quran,
“Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful”
(4:36).
Furthermore,
the Prophet Muhammad (peace and blessings of Allah be upon him) said,
“Whoever believes in Allah and the Last Day should speak good things or keep silent. Whoever believes in Allah and the Last Day should be courteous and generous to his neighbor.”
Recorded by al-Bukhari and Muslim.
The Prophet (peace be upon him) also said,
“Gabriel kept advising me concerning the neighbor to the point that I thought he would inherit [from his neighbor].”
Recorded by al-Bukhari and Muslim.
In another hadith,
the Prophet (peace be upon him) said,
“By Allah, he is not a believer. By Allah, he is not a believer. By Allah, he is not a believer.” It was said to him, “Who is that, O Messenger of Allah (peace be upon him)?” He said, “The one from whose affairs his neighbor is not safe.”[3]
Recorded by al-Bukhari and Muslim.
One time the Prophet (peace be upon him) was asked about a woman who performed lots of prayers, fasted and gave charity but she used to harm her neighbor by her speech. The Prophet (peace be upon him) said that she is in the Hell-fire. Then the Prophet (peace be upon him) was asked about a woman who did not fast, pray or give in charity much [more than what was obligatory upon her] but she would not harm her neighbors. The Prophet (peace be upon him) said that she is in Paradise.[1]
The Prophet (peace be upon him) also demonstrated specific ways by which one is generous or courteous to his neighbor.
The Messenger of Allah (peace be upon him) once said to Abu Dharr,
“O Abu Dharr, when you prepare stew, increase its water and deliver it to some of your neighbors.”
Recorded by Muslim.
Being courteous and generous to one’s neighbor includes helping him when they need assistance, visiting them when they are ill and general checking on their welfare. Abu Bakr al-Jazairi wrote,
One should demonstrate goodness towards one’s neighbor by: helping them when they seek help, assisting them if they seek assistance, visiting them when they fall ill, congratulating them if something pleasing occurs to them, giving them condolences upon afflictions, helping them if they are in need, being the first to greet them, being kind in speech to them, being gentle in one’s speech to the neighbor’s children, guiding them to what is best for their religion and worldly life, overlooking their mistakes, not attempting to look into their private matters, not constraining them with one’s building or renovations or along the walkway, and not harming them by letting one’s trash onto their property or in front of their household. All of those actions form part of the goodness that one is ordered to perform in Allah’s command [in the verse to be quoted shortly].[2]
Living in non-Muslim environments, it is very important to recognize that the scholars have concluded that there are three types of neighbors: (a) a neighbor who is also a relative and a Muslim. This type of neighbor has three types of rights over the person (that of being a neighbor, a relative and a brother Muslim). (b) a neighbor who is not a relative but is a Muslim. This neighbor has two types of rights over the person. (c) a neighbor who is neither a relative nor a Muslim. This neighbor only has the right of a neighbor.[3] Thus, even if a neighbor is a non-Muslim, that person has the right to a special relationship by virtue of being a neighbor.
The Permanent Committee for Scientific Research, Saudi Arabia, was asked about dealing with non-Muslim neighbors (accepting gifts from them and so on) and they stated in response:
Response: One should treat well those who treat him well from among them, even if he be a Christian. If they give you a permissible gift, you should respond in kind. The Prophet (peace be upon him) accepted a gift from the leader of the Romans who was a Christian. He also accepted a gift from a Jew.
Allah says in the Quran,
“Allah forbids you not to deal justly and kindly with those who fought not against you on account of religion and drove you not from your homes. Verily, Allah loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, Allah forbids you to befriend them. And whoever befriends them are the wrongdoers”
[4]
(60:8-9).
Ibn Uthaimeen also stated, “There is no harm in meeting the needs of a disbeliever if it does not contain any action which is forbidden as the neighbors have rights upon one another and this might even be a reason for him to accept Islam.”[5] Ibn Baaz also said, “[The Muslim] must be neighborly toward his non-Muslim neighbor. If your neighbor is good to you, you do not harm him and you may even give him charity if he is poor or give him a gift if he is rich. You may also advise him concerning what is good for him. All of this may lead him to want to learn about Islam and become a Muslim and because neighbors have very great rights.”[6]
The spirit of neighborliness is something that has been lost in many cultures in the hustle and bustle of contemporary civilization. It would be excellent if Muslims, new converts or long-time Muslims, could revive this spirit and revive part of the religion of Islam.
references
This hadith was recorded by Ahmad, ibn Maajah and al-Haakim. Ali Hasan al-Halabi states that its chain is sahih. Ali Hasan Abdul Hameed, Huqooq al-Jaar fi Saheeh al-Sunnah wa al-Athaar (Amman, Jordan: al-Maktaba al-Islaamiya, 1993), p. 31. This hadith is sometimes misused. Obviously, the second woman fulfilled her requirement of prayer, fasting and so forth but she did little voluntary deeds of that nature. There are people today who do not even perform the five daily prayers and they claim to be better than those who do pray just because they are good to their neighbors or others. What they claim for themselves cannot be concluded from this hadith.
Abu Bakr al-Jazaairi, Minhaaj al-Muslim (Beirut: Daar al-Fikr, 1992), p. 107.
See Muhammad ibn Uthaimeen, Sharh Riyaadh al-Saaliheen (Riyadh: Daar al-Watan, 1995), vol. 5, p. 205.
Ali Abu Lauz, Answers, pp. 32-33.
Ali Abu Lauz, Answers, p. 32.
Ali Abu Lauz, Answers, pp. 30-31.
A Muslim vis-à-vis His/Her Children
Having a child is both a great blessing and a great responsibility.
Allah has said,
“Your wealth and your children are only a trial, whereas Allah—with Him is a great reward (Paradise)”
(64:15).
Allah also says,
“O you who believe, guard yourselves and your families from the Hell‑fire whose fuel is men and stones”
(66:6).
The meaning of this verse was reiterated by the Prophet Muhammad (peace and blessings of Allah be upon him) when he said,
“All of you are shepherds and all of you will be asked about your wards... The man is responsible for his household and will be asked about his responsibilities. The wife will be asked about the house of her husband and her responsibilities.”[1]
Recorded by al-Bukhari and Muslim.
Muslim scholars consider that the rights of children appear long before they are even conceived via the selection of a pious and righteous spouse. This will be the first step in providing a good household and environment for the child.
Beyond that, the most important rights of the child include: (a) being maintained and provided for in a healthy manner; (b) being taught the tenets of the religion; (3) being treated with compassion and mercy; (4) being just among multiple siblings; and (5) having a good example set for them by their parents.
A Muslim vis-à-vis His/Her Parents
Allah has demanded that Muslims treat their parents in the best possible fashion. Muslims must be grateful people. They must be grateful to Allah and to all who do them well. After Allah, there is perhaps no one who deserves a person’s gratitude more than his parents. Thus, numerous verses of the Quran touch upon the question of the treatment of parents. Indeed, in more than one place, Allah has closely tied good behavior towards parents with the command to worship Him alone. Note, for example, the following verse of the Quran:
“Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful”
(4:36).
A Muslim vis-à-vis His/Her Spouse
Marriage is a very important institution in Islam. The family is the nucleus for society as a whole. If the family is on a sound foundation, it is more likely that society as a whole will be in a good state. Thus, in general, the messengers of God, the prime examples for humans, adhered to this institution of marriage.
Allah states,
“Verily, We have sent messengers before you and appointed for them spouses and children”
(13:38).
The Prophet Muhammad (peace be upon him) also established marriage as his way of life, saying, “By Allah, I am the most fearful of Allah of you and I have the most piety; however, I fast and break my fast, pray [at night] and sleep and I marry women. Whoever turns away from my Sunnah is not of me.”
Recorded by al-Bukhari and Muslim.
The Quran shows that there is a clear bond between men and women. In numerous places in the Quran, Allah reminds humans that they are from the same original human being. It is through this bond that they are interconnected and through these bonds that some of their rights upon one another are established. Allah states at the opening of surah al-Nisaa’,
“O mankind! Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women and fear Allah through whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship)! Surely, Allah is Ever an All-Watcher over you”
(4:1).
However, beyond that beginning that the two sexes have in common, Allah points out that the love and affection that He has created in the hearts of the spouses towards another is one of His great signs that act as portents for those people of understanding. In other words, such people can look at this aspect of creation and be reminded of the greatness of Allah’s work and power, the perfection of His creation and the magnificent mercy Allah has placed in this world.
Allah says,
“And among His Signs is this, that He created for you wives from among yourselves, that you may find repose and comfort in them, and He has put between you affection and mercy. Verily, in that are indeed Signs for a people who reflect” (30:21). Allah also says, “He it is who created you from a single person (Adam), and then He has created from him his wife, in order that he might enjoy the pleasure of living with her”
(7:189).
Thus, according to the Quran, the relationship between a man and his wife should be one of love, mercy and mutual understanding. Allah also commands men to treat their wives kindly in the verse,
“And consort with your wives in a goodly manner, for if you dislike them, it may well be that you dislike something which Allah might yet make a source of abundant good”
(4:19).
A few words about the purpose of marriage in Islam should be given. This is needed because many times people enter into marriage or desire to get married without realizing the roles and purpose of marriage itself. In turn, they do not realize the kinds of responsibilities that will be on their shoulders when they do get married. However, if the purposes of marriage are known and the responsibilities that marriage will entail are understood at the outset, once again, the probability that the marriage will be a successful marriage will be enhanced. The person will know what is expected of him, both with respect to his responsibilities and duties and his rights.
Obviously, the purpose of marriage is not simply “fun” or the release of “animal urges”. There is much more to marriage than that. Some of the goals behind marriage include[2]: procreating, experiencing permissible physical pleasure, attainment of one’s complete maturity, mutually assisting one another in making one’s life in this world, attaining numerous psychological and physiological benefits, forming the cornerstone of a moral society, bringing up the next generation in a setting that is most conducive for moral and spiritual growth and binding peoples and families together.
references
Cf., Abdul Rahman Abdul Khaaliq, Al-Zawaaj fi Dhill al-Islaam (Kuwait: al-Daar al-Salafiyyah, 1988), pp. 21ff.
In this verse, Allah has combined His rights over His servants with the servants’ rights over each other. Among the servants, a person must treat the following five classes especially well: (1) those that are related to him, especially his parents; (2) those who are weak and in need; (3) those with whom he mixes and sees on a regular basis, such as neighbors; (4) those who come upon a person on a temporary basis, such as a wayfarer; and (5) the slaves that one possesses. In this last category, some of the early scholars also included what one possesses of animals.[1]
Allah also says,
“Say (O Muhammad): Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents…” (6:151); “And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honor. And lower unto them the wing of submission and humility through mercy, and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was small.’ Your Lord knows best what is in your inner-selves. If you are righteous, then, verily, He is Ever Most Forgiving to those who turn unto Him again and again in obedience, and in repentance”
(17:23-25)
“And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but Allah (Alone) and be dutiful and good to parents”
(2:83).
The Prophet (peace and blessings of Allah be upon him) also emphasized good treatment of one's parents, putting it after prayer in its proper time as a deed that is most beloved to Allah:
The Prophet (peace and blessings of Allah be upon him) was asked,
“What deed is the most beloved to Allah?” He replied, “Prayer in its proper time.” He was asked, “Then what deed?” He replied, “Being dutiful to one’s parents.” He was asked again, “Then what deed?” He then replied, “Jihad for the sake of Allah.”
Recorded by al-Bukhari and Muslim.
Allah reminds the believers that their parents, in particular the mother, went through a great deal of hardship and effort to raise their child and therefore they are deserving of love, respect and gratitude in return.
Allah says,
“And (remember) when Luqmaan said to his son when he was advising him, ‘O my son! Join not in worship others with Allah. Verily! Joining others in worship with Allah is a great wrong indeed.’ And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years ــــ give thanks to Me and to your parents, unto Me is the final destination”
(31:13-14)
“And We have enjoined on man to be dutiful and kind to his parents. His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty months, till when he attains full strength and reaches forty years, he says: ‘My Lord! Grant me the power and ability that I may be grateful for Your Favor which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my off-spring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will)’”
(46:15).
Thus, in particular, the mother is deserving of the greatest friendship and closeness from her children.
The Prophet (peace and blessings of Allah be upon him) was once asked, “Who among the people has the most right for my good companionship?” The Prophet (peace and blessings of Allah be upon him) replied, “Your mother.” The man asked, “And then whom?” The Prophet (peace and blessings of Allah be upon him) replied again, “Your mother.” The man again asked, “And them whom?” the Prophet (peace and blessings of Allah be upon him) once again said, “Your mother.” The man asked once more, “And then whom?” This time the Prophet (peace and blessings of Allah be upon him) said, “Your father.”
Recorded by Muslim.
references
Ibn Rajab, Jami, vol. 1, p. 346-348.
