Non-Muslims Right In Islam
IntroductionIslam is a religion of mercy to all people, both
Muslims and non-Muslims. The Prophet was
described as being a mercy in the Quran due to the
message he brought for humanity:
"And We have not sent you but as a mercy to all the worlds." (Quran 21:107)
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The Security of Personal Freedom
Islam has also laid down the principle that no citizen can be imprisoned unless his guilt has been proved in an open court. To arrest a man only on the basis of suspicion and to throw him into a prison without proper court proceedings and without providing him a reason- able opportunity to produce his defense is not permissible in Islam. It is related in the hadith that once the Prophet was delivering a lecture in the mosque, when a man rose during the lecture and said: "O Prophet of God, for what crime have my neighbors been arrested?" The Prophet heard the question and continued his speech. The man rose once again and repeated the same question. The Prophet again did not answer and continued his speech. The man rose for a third time and repeated the same question. Then the Prophet ordered that the man's neighbors’ be released. The reason why the Prophet had kept quiet when the question was repeated twice earlier was that the police officer was present in the mosque and if there were proper reasons for the arrest of the neighbors of this man, he would have got up to explain his position. Since the police officer gave no reasons for these arrests the Prophet ordered that the arrested persons should be released. The police officer was aware of the Islamic law and therefore he did not get up to say: "the administration is aware of the charges against the arrested men, but they cannot be disclosed in public. If the Prophet would inquire about their guilt in camera I would enlighten him." If
the police officer had made such a statement, he would have been dis-missed then and there. The fact that the police officer did not give any reasons for the arrests in the open court was sufficient reason for the Prophet to give immediate orders for the release of the arrested men.
The injunction of the Holy Quran is very clear on this point. "When- ever you judge between people, you should judge with (a sense of) justice" (4:58). And the Prophet has also been asked by God: "I have been ordered to dispense justice between you." This was the reason why the Caliph 'Umar said: "In Islam no one can be imprisoned except in pursuance of justice." The words used here clearly indicate that justice means due process of law. What has been prohibited and condemned is that a man be arrested and imprisoned without proof of his guilt in an open court and without providing him an opportunity to defend himself against those charges. If the Government suspects that a particular individual has committed a crime or he is likely to commit an offence in the near future then they should give reasons for their suspicion before a court of law and the culprit or the suspect should be allowed to produce his defence in an open court, so that the court may decide whether the suspicion against him is based on sound grounds or not and if there is good reason for suspicion, then he should be informed of how long he will be in preventive detention. This decision should be taken under all circumstances in an open court, so
that the public may hear the charges brought by the government, as well as the defence made by the accused and see that the due process of law is being applied to him and he is not being victimized. The correct method of dealing with such cases in Islam is exemplified in the famous decision of the Prophet which took place before the conquest of Makkah. The Prophet was making preparations for the attack on Makkah, when one of his Companions, Hatib ibn Abi Balta'ah sent a letter through a woman to the authorities in Makkah informing them about the impending attack. The Prophet came to know of this through a Divine inspiration. He ordered 'Ali and Zubayr: "Go quickly on the route to Makkah, at such and such a place, you will find a woman carrying a letter. Recover the letter from her and bring it to me." So they went and found the woman exactly where the Prophet had said. They recovered the letter from her and brought it to the Prophet. This was indeed a clear case of treachery. To inform the enemy about a secret of an army and that too at the time of a war is a very serious offence tantamount to treachery. In fact one cannot think of a more serious crime during war than giving out a military secret to one's enemy. What could have been a more suitable case for a secret hearing; a military secret had been betrayed and common sense demanded that he should be tried in camera. But the Prophet summoned Hatib to the open court of the Mosque of the Prophet and in the presence of hundreds of people asked him to explain his position with regard to his letter addressed to the leaders of Quraysh which had been intercepted on its way. The accused said: "O God's Messenger (may God's blessings be on you) I have not revolted against Islam, nor have I done this with the intention of betraying a military secret. The truth of the matter is that my wife and children are living in Makkah and I do not have my tribe to protect them there. I had written this letter so that the leaders of Quraysh may be indebted to me and may protect my wife and children out of gratitude." 'Umar rose and respect- fully submitted: "O Prophet, please permit me to put this traitor to the sword." The Prophet replied: "He is one of those people who had participated in the Battle of Badr, and the explanation he has advanced in his defence would seem to be correct."
Let us look at this decision of the Prophet in perspective. It was a clear case of treachery and betrayal of military secrets. But the Prophet acquitted Hatib on two counts. Firstly, that his past records were very clean and showed that he could not have betrayed the cause of Islam, since on the occasion of the Battle of Badr when there were heavy odds against the Muslims, he had risked his life for them. Secondly, his family was in fact in danger at Makkah. Therefore, if he had shown some human weakness for his children and written this letter, then this punishment was quite sufficient for him that his secret offence was divulged in public and he had been disgraced and humiliated in the eyes of the believers. God has referred to this offence of Hatib in the Holy Quran but did not propose any punishment for him except rebuke and admonition.
The attitude and activities of the Kharijis in the days of the Caliph 'Ali are well-known to the students of Muslim history. They used to abuse the Caliph openly, and threaten him with murder. But whenever they were arrested for these offences, 'Ali would set them free and tell his officers "As long as they do not actually perpetrate offences against the State, the mere use of abusive language or the threat of use of force are not such offences for which they can be imprisoned." The imam Abu Hanifah has recorded the following saying of the Caliph 'Ali (A): "As long as they do not set out on armed rebellion, the Caliph of the Faithful will not interfere with them." On another occasion 'Ali was delivering a lecture in the mosque when the Kharijis raised their special slogan there. 'Ali said: "We will not deny you the right to come to the mosques to worship God, nor will we stop to give your share from the wealth of the State, as long as you are with us (and support us in our wars with the unbelievers) and we shall never take military action against you as long as you do not fight with us." One can visualize the opposition which 'Ali was facing; more violent and vituperative opposition cannot even be imagined in a present-day democratic State; but the freedom that he had allowed to the opposition was such that no government has ever been able to give to its opposition. He did not arrest even those who threatened him with murder nor did he imprison them.
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Islamic Ideology (20 Jan 2013 NewAgeIslam.Com)
The Quran Speaks: Protect the Rights of the Non-Muslims
By Aiman Reyaz, New Age Islam
20 Jan 2013
The tyranny of the majority is the worst form of tyranny. There are only two things that one can do in this situation: either to continue to suffer at the hands of the many or to rebel and change the society, either through violent action, which is seldom effective, or through intellectual arguments.
In today’s world non-Muslims, in minority suffer extremely at the hands of Muslim-majority countries. The basic reason for this is that many Muslims breathe in a sense of pride because they know (most probably by listening to some Maulana) that they are destined to rule the world and that their mansions are reserved for them in the Heaven.
They legitimise this ideology by quoting a verse from the Quran from Ch 48 verse28 which says:
“It is He Who has sent His Messenger with Guidance and the Religion of Truth, to proclaim it over all religion: and enough is Allah for a Witness.”
“তিনিই তাঁর রসূলকে হেদায়েত ও সত্য ধর্মসহ প্রেরণ করেছেন, যাতে একে অন্য সমস্ত ধর্মের উপর জয়যুক্ত করেন। সত্য প্রতিষ্ঠাতারূপে আল্লাহ যথেষ্ট।”
According to them the destiny of Islam is spelt out in clear terms. Islam is to master, overcome and supersede every other faith. They reinforce their argument by quoting again from the Quran. In Ch 61 verse 9, God says:
“It is He Who has sent His Messenger with Guidance and the Religion of Truth, that he may proclaim it over all religion, even though the Pagans may detest [it].”
“তিনি তাঁর রসূলকে পথ নির্দেশ ও সত্যধর্ম নিয়ে প্রেরণ করেছেন, যাতে একে সবধর্মের উপর প্রবল করে দেন যদিও মুশরিকরা তা অপছন্দ করে।”
There are two ways to deal with these verses: first, that these verses refer specifically to the pagans of that time and the culturally different religions, or rather I should say the cults that were present at that time. The other way to solve these verses is that Allah is telling us that the Message that God has sent will supersede all others. What is Allah’s message? It is:
“Righteousness is not that ye turn your faces to the East or to the West, but righteousness is this: whosoever believeth in God, and the Last Day, and the angels, and the Book, and the Prophets; and whosoever, for the love of God, giveth of his wealth unto his kindered, unto orphans, and the poor, and the wayfarer, and to the beggar, and for the release of captives; and whoso observeth prayer... and , when they have covenanted, fulfil their covenant; and who are patient in adversity and hardship and in the times of violence: these are the righteous, these are they who believe in the Lord!” (Ch 2, Verse 177)
“সৎকর্ম শুধু এই নয় যে, পূর্ব কিংবা পশ্চিমদিকে মুখ করবে, বরং বড় সৎকাজ হল এই যে, ঈমান আনবে আল্লাহর উপর কিয়ামত দিবসের উপর, ফেরেশতাদের উপর এবং সমস্ত নবী-রসূলগণের উপর, আর সম্পদ ব্যয় করবে তাঁরই মহব্বতে আত্নীয়-স্বজন, এতীম-মিসকীন, মুসাফির-ভিক্ষুক ও মুক্তিকামী ক্রীতদাসদের জন্যে। আর যারা নামায প্রতিষ্ঠা করে, যাকাত দান করে এবং যারা কৃত প্রতিজ্ঞা সম্পাদনকারী এবং অভাবে, রোগে-শোকে ও যুদ্ধের সময় ধৈর্য্য ধারণকারী তারাই হল সত্যাশ্রয়ী, আর তারাই পরহেযগার।”
All these messages were given to all the previous Prophets of Islam and that Allah does not make any distinction between them:
Say ye: "We believe in Allah, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to [all] prophets from their Lord: We make no difference between one and another of them: And we bow to God." (Ch 2 Verse 136)
“তোমরা বল, আমরা ঈমান এনেছি আল্লাহর উপর এবং যা অবতীর্ণ হয়েছে আমাদের প্রতি এবং যা অবতীর্ণ হয়েছে ইব্রাহীম, ইসমাঈল, ইসহাক, ইয়াকুব এবং তদীয় বংশধরের প্রতি এবং মূসা, ঈসা, অন্যান্য নবীকে পালনকর্তার পক্ষ থেকে যা দান করা হয়েছে, তৎসমুদয়ের উপর। আমরা তাদের মধ্যে পার্থক্য করি না। আমরা তাঁরই আনুগত্যকারী। ”
Islam gives high emphasis on justice. It goes to the extent of saying that for justice we should not even desist from going against our own selves:
“O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be [against] rich or poor: for Allah can best protect both. Follow not the lusts [of your hearts], lest ye swerve, and if ye distort [justice] or decline to do justice, verily Allah is well-acquainted with all that ye do”. (Ch 4 Verse 135)
“হে ঈমানদারগণ, তোমরা ন্যায়ের উপর প্রতিষ্ঠিত থাক; আল্লাহর ওয়াস্তে ন্যায়সঙ্গত সাক্ষ্যদান কর, তাতে তোমাদের নিজের বা পিতা-মাতার অথবা নিকটবর্তী আত্নীয়-স্বজনের যদি ক্ষতি হয় তবুও। কেউ যদি ধনী কিংবা দরিদ্র হয়, তবে আল্লাহ তাদের শুভাকাঙ্খী তোমাদের চাইতে বেশী। অতএব, তোমরা বিচার করতে গিয়ে রিপুর কামনা-বাসনার অনুসরণ করো না। আর যদি তোমরা ঘুরিয়ে-পেঁচিয়ে কথা বল কিংবা পাশ কাটিয়ে যাও, তবে আল্লাহ তোমাদের যাবতীয় কাজ কর্ম সম্পর্কেই অবগত।”
Even if others hate us then also we should not degrade ourselves into reciprocating the same thing onto others.
“O ye who believe! Stand out firmly for God, 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 God is well acquainted with all that ye do”. (Ch 5 Verse 
“হে মুমিনগণ, তোমরা আল্লাহর উদ্দেশে ন্যায় সাক্ষ্যদানের ব্যাপারে অবিচল থাকবে এবং কোন সম্প্রদায়ের শত্রুতার কারণে কখনও ন্যায়বিচার পরিত্যাগ করো না। সুবিচার কর এটাই খোদাভীতির অধিক নিকটবর্তী। আল্লাহকে ভয় কর। তোমরা যা কর, নিশ্চয় আল্লাহ সে বিষয়ে খুব জ্ঞাত।”
Just the next verse says:
“To those who believe and do deeds of righteousness hath God promised forgiveness and a great reward”. (CH 5 Verse 9)
“যারা বিশ্বাস স্থাপন করে, এবং সৎকর্ম সম্পাদন করে, আল্লাহ তাদেরকে ক্ষমা ও মহান প্রতিদানের প্রতিশ্রুতি দিয়েছেন।”
Allah says emphatically in ch 2 verse 62 that besides Muslims, Jews, Christians and Sabians, if they believe and do good deeds. They too shall enter Heaven:
“Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allah and the Last Day and do righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve.” (2:62)"
“নিঃসন্দেহে যারা মুসলমান হয়েছে এবং যারা ইহুদী, নাসারা ও সাবেঈন, (তাদের মধ্য থেকে) যারা ঈমান এনেছে আল্লাহর প্রতি ও কিয়ামত দিবসের প্রতি এবং সৎকাজ করেছে, তাদের জন্য রয়েছে তার সওয়াব তাদের পালনকর্তার কাছে। আর তাদের কোনই ভয়-ভীতি নেই, তারা দুঃখিতও হবে না।”
Though this verse can be expanded to include people of other faiths also but in this verse Allah has limited to only Jews, Christians and Sabians; but in Ch 22 Verse 17 Allah says:
“Those who believe [in the Qur'an], those who are Jews, and the Sabians, Christians, Magians, and Polytheists,- Allah will judge between them on the Day of Judgment: for Allah is witness of all things”(22:17).
যারা মুসলমান, যারা ইহুদী, সাবেয়ী, খ্রীষ্টান, অগ্নিপুজক এবং যারা মুশরেক, কেয়ামতের দিন আল্লাহ অবশ্যই তাদের মধ্যে ফায়সালা করে দেবেন। সবকিছুই আল্লাহর দৃষ্টির সামনে।
The two positive implications from this verse are that: first, we should not judge and create division among humans, especially on the basis of religion. And second is that this act of judgement is reserved only to God. This verse also, in an indirect manner, is indicating that being a Muslim does not guarantee heaven, similarly being a Jew, Christian, Magian or Polytheist do not pre-destine you to hell. What this verse means is that, only God alone will judge between us and the criteria of judgement, as Allah points out ch 49 verse 13:
“O People! We have created you as male and female, and made you into races and religious communities so that you get to know each other. The noblest among you near God are those of you who are the most heedful (morally upright). Indeed God is All-Knowing and full of knowledge”.
“হে মানব, আমি তোমাদেরকে এক পুরুষ ও এক নারী থেকে সৃষ্টি করেছি এবং তোমাদেরকে বিভিন্ন জাতি ও গোত্রে বিভক্ত করেছি, যাতে তোমরা পরস্পরে পরিচিতি হও। নিশ্চয় আল্লাহর কাছে সে-ই সর্বাধিক সম্ভ্রান্ত যে সর্বাধিক পরহেযগার। নিশ্চয় আল্লাহ সর্বজ্ঞ, সবকিছুর খবর রাখেন।”
The criterion for judgement in the sight of Allah is not race, colour, caste, sex, wealth and religion; it is Taqwa, it is God-consciousness, it is piety. So those Muslims (whose numbers are constantly on the rise) who discriminate on the basis of specially religion is totally un-Islamic. If at all any distinction is to be made, it should be made on the basis of good deeds.
A Muslim should always be polite, humble, patient, loving and well mannered when he/she deals with others, irrespective of religion. Allah Almighty certainly doesn't love those who are offensive and rude to others:
"Allah forbids you not, With regard to those who Fight you not for (your) Faith Nor drive you out Of your homes, From dealing kindly and justly With them: For Allah loveth Those who are just. (60:8)"
“ধর্মের ব্যাপারে যারা তোমাদের বিরুদ্ধে লড়াই করেনি এবং তোমাদেরকে দেশ থেকে বহিস্কৃত করেনি, তাদের প্রতি সদাচরণ ও ইনসাফ করতে আল্লাহ তোমাদেরকে নিষেধ করেন না। নিশ্চয় আল্লাহ ইনসাফকারীদেরকে ভালবাসেন। ”
A Muslim is asked to talk to non-Muslims about the common points, he is to have a dialogue with him. He should keep in mind that the Quran was sent as a confirmation to all the previous revealed scriptures. It is said in Ch 3 Verse 64
“Say: O People of the Book, come to common terms as between us and you.” And
“বলুনঃ ‘হে আহলে-কিতাবগণ! একটি বিষয়ের দিকে আস-যা আমাদের মধ্যে ও তোমাদের মধ্যে সমান-যে, আমরা আল্লাহ ছাড়া অন্য কারও ইবাদত করব না, তাঁর সাথে কোন শরীক সাব্যস্ত করব না এবং একমাত্র আল্লাহকে ছাড়া কাউকে পালনকর্তা বানাব না। তারপর যদি তারা স্বীকার না করে, তাহলে বলে দাও যে, ‘সাক্ষী থাক আমরা তো অনুগত।”
“Invite all to the way of thy Lord with wisdom and beautiful preaching; and agrue with them and reason with them in the ways that are best and most gracious.”
In ch 6 verse 92, it is clearly mentioned that we have to believe and have faith in all the previous revelations of God:
“And this is a book which We have sent down, bringing blessings, and confirming the revelations which came before it.”
“এ কোরআন এমন গ্রন্থ, যা আমি অবতীর্ন করেছি; বরকতময়, পূর্ববর্তী গ্রন্থের সত্যতা প্রমাণকারী এবং যাতে আপনি মক্কাবাসী ও পাশ্ববর্তীদেরকে ভয় প্রদর্শন করেন। যারা পরকালে বিশ্বাস স্থাপন করে তারা এর প্রতি বিশ্বাস স্থাপন করে এবং তার স্বীয় নামায সংরক্ষণ করে।”
Not giving other religious communities the freedom to worship is totally against the teachings of Islam. Historical facts prove that when Muhammad (pbuh) returned to Mecca victorious, he did not establish a religious state; rather he established and promoted secular state, a state where People of the Books were given full freedom.
It is our duty to protect all holy shrines. The demolition of Hindu Temples in the past, by some of the invading Muslim fanatics; the destruction of the statues of Buddha in Afghanistan and other instances are the lowest levels that a Muslim can fall to. God says in Ch 22 Verse 40:
“Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his [cause];- for verily Allah is full of Strength, Exalted in Might, [able to enforce His Will]”.
“যাদেরকে তাদের ঘর-বাড়ী থেকে অন্যায়ভাবে বহিস্কার করা হয়েছে শুধু এই অপরাধে যে, তারা বলে আমাদের পালনকর্তা আল্লাহ। আল্লাহ যদি মানবজাতির একদলকে অপর দল দ্বারা প্রতিহত না করতেন, তবে (খ্রীষ্টানদের) নির্ঝন গির্জা, এবাদত খানা, (ইহুদীদের) উপাসনালয় এবং মসজিদসমূহ বিধ্বস্ত হয়ে যেত, যেগুলাতে আল্লাহর নাম অধিক স্মরণ করা হয়। আল্লাহ নিশ্চয়ই তাদেরকে সাহায্য করবেন, যারা আল্লাহর সাহায্য করে। নিশ্চয়ই আল্লাহ পরাক্রমশালী শক্তিধর।”
We have to act now. We need to, at least speak up and raise our voices against the violators of Islam as well as the violators of Human Rights. We, Muslims are going away from the teachings of the Quran that is why there is a huge gap between ‘Islam’ and ‘Muslims’. Think about it.
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