Non-Muslim Residents of an Islamic State
Those people who live under the protection of an Islamic government enjoy special privileges. They are referred to as “the Protected People” (ahl al-dhimmah or dhimmies), meaning that Allah, His Messenger (peace be on him), and the community of Muslims have made a covenant with them that they may live in safety and security under the Islamic government.
In modern terminology, dhimmies are “citizens” of the Islamic state. From the earliest period of Islam to the present day, Muslims are in unanimous agreement that they enjoy the same rights and carry the same responsibilities as Muslims themselves, while being free to practice their faiths.
The Prophet (peace be on him) emphasized the duties of Muslims toward dhimmies, threatening anyone who violates them with the wrath and punishment of Allah. He said, “He who hurts a dhimmi hurts me, and he who hurts me annoys Allah.” (Reported by al-Tabarani in Al-awsat on good authority.)
Whoever hurts a dhimmi, I am his adversary, and I shall be an adversary to him on the Day of Resurrection. (Reported by al-Khatib on good authority.)
On the Day of Resurrection, I shall dispute with anyone who oppresses a person from among the People of the Covenant, or infringes on his right or puts a responsibility on him that is beyond his strength, or takes something from him against his will. (Reported by Abu Daoud.)
The successors of the Prophet, the caliphs, safeguarded these rights and sanctities of non-Muslim citizens, and the jurists of Islam, despite the variation of their opinions regarding many other matters, are unanimous in emphasizing these rights and sanctities.
Says the Maliki jurist, Shaha al-Deen al-Qarafi: The covenant of protection imposes upon us certain obligations toward the ahl al-dhimmah. They are our neighbors, under our shelter and protection upon the guarantee of Allah, His Messenger (peace be on him), and the religion of Islam. Whoever violates these obligations against any one of them by so much as an abusive word, by slandering his reputation, or by doing him some injury or assisting in it, has breached the guarantee of Allah, His Messenger (peace be on him), and the religion of Islam. (From the book, Al-furuq, by al-Qarafi.)
And the Zahiri jurist, Ibn Hazm, says: If one is a dhimmi, and the enemy comes with his force to take him, it is our obligation to fight the enemy with soldiers and weapons and to give our lives for him, thus honoring the guarantee of Allah and His Messenger (peace be on him). To hand him over to the enemy would mean to dishonor this guarantee. (From the book, Maratib al-ijma’, by Ibn Hazm.)
Meaning of Friendship with Non-Muslims
A question that troubles some people and which is sometimes discussed openly is the following: How can we show kindness, affection, and good treatment to non-Muslims since Allah Ta’ala Himself prohibits Muslims from taking non-believers as friends, allies, and supporters in such verses as the following: O you who believe, do not take the Jews and Christians as friends; they are the friends (only) of each other. And whoever among you turns to them (for friendship) is certainly one of them; indeed, Allah does not guide the people who do wrong. Yet thou seest those in whose hearts is a disease racing toward them…(5:54-55(51-52))
The answer to this is that these verses are not unconditional, to be applied to every Jew, Christian, or non-Muslim. Interpreting them in this manner contradicts the injunctions of the Qur’an which enjoin affection and kindness to the good and peace-loving peoples of every religion, as well as the verses which permit marriage to the women of the People of the Book, with all that Allah says concerning marriage?” and He has put love and mercy between you” (30:21) and the verse concerning the Christians: …And thou wilt find those who say, ‘Surely we are Christians.’ to be nearest to them (the Muslims) in affection….(5:85 (82)) (The terms Christian and Christianity do not appear in the Christian scriptures nor can they be attributed to Jesus (PBUH) himself. The followers of Jesus were known as Nasara (helpers) and this is the word used in the Arabic text of the Qur’an; the name “Christian” was originally used by those who held the followers in contempt.)
The verses cited above were revealed in connection with those people who were hostile to Islam and made war upon the Muslims. Accordingly, it is not permissible for the Muslim to support or assist them that is, to be their ally nor to entrust them with secrets at the expense of his own religion and community. This point is explained in other verses, in which Allah Ta’ala says: They will spare nothing to ruin you; they yearn for what makes you suffer. Hatred has been expressed by their mouths, but what their hearts conceal is still greater. Thus have We made clear to you the revelations (or signs), if you possess understanding. Ah! You love them, but they do not love you….(3:118-119)
This ayah throws light on the character of such people, who conceal great enmity and hatred against the Muslims in their hearts and whose tongues express some of the effects of such hostility.
Allah Ta’ala also says, Thou wilt not find a people who believe in Allah and the Last Day loving those who oppose Allah and His Messenger, even though they may be their fathers or their sons or their brothers or their kin….(58:22)
Opposition to Allah is not simply belief but includes hostility toward Islam and Muslims.
Allah also says, O you who believe, do not take My enemy and your enemy as friends, offering them affection, even though they have disbelieved in what has come to you of the truth, driving out the Messenger and yourselves because you believe in Allah, your Lord….(60:1)
This verse was revealed in connection with the pagans of Makkah, who declared war on Allah and His Messenger (peace be on him), driving the Muslims out of their homes simply because they said, “Our Lord is Allah.” With this type of people, friendship and alliance cannot be permitted. Yet despite this, the Qur’an did not dismiss the hope that someday there might be a reconciliation; it did not declare utter disappointment in them but encouraged the Muslims to entertain the hope of better circumstances and improved relationships, for in the same surah Allah says: It may be that Allah will bring about affection between you and those who are your enemies from among them. And Allah is All-Powerful, and Allah is Forgiving, Merciful. (60:7)
This Qur’anic statement gives the assurance that this bitter hostility and deep hatred will pass away, as it is also stated in the hadith, “Hate your enemy mildly; he may become your friend one day.” (Reported by al-Tirmidhi. Al-Bayheqi reported it in Shi’ab al-iman from Abu Hurairah. Al-Suyuti called it “good,” transmitting the first part as “Love your friend mildly; he may become your enemy one day.”)
The prohibition against befriending the enemies of Islam is even more emphatic when they are stronger than the Muslims, crushing hopes and generating fear in the minds of people. In such a situation, only hypocrites and those in whose hearts there is a disease hasten to befriend them, giving them help today in order to benefit from them tomorrow. Allah Ta’ala describes this situation as follows: Yet thou seest those in whose hearts is a disease racing toward them (the enemies of Islam), saying, ‘We are afraid that a change of fortune may befall us.’ But it may be that Allah will give (thee) the victory or some decision from Himself, and then they will become regretful for what they thought secretly within themselves. (5:55 (52) )
And again, Give to the hypocrites the tidings that they will have a grievous punishment. Do those who take the unbelievers as friends instead of the Believers seek honor among them? For indeed all honor belongs to Allah alone. (4:138-139)
Seeking Help From Non-Muslims
There is no harm done if Muslims, at either the private or governmental level, seek help from non-Muslims in technical matters that have no connection with the religion for example, in medicine, industry, or agriculture. At the same time, it is of course extremely desirable that Muslims become self-sufficient in all such fields.
We see from the life of the Prophet (peace be on him) that he employed ‘Abdullah bin ‘Uraiqit, a polytheist, to be his guide on his flight (hijrah) from Makkah to Madinah. Scholars have concluded from this that a person’s unbelief does not mean that he is basically untrustworthy, for what could be more risky than depending on a guide to show the route, particularly in fleeing from Makkah to Madinah?
Going considerably beyond this, scholars say that it is permissible for the leader of the Muslims to seek help from non-Muslims, especially the People of the Book, in military matters, and to give them an equal share of spoils with the Muslims. Al-Zuhri reported that the Messenger of Allah (peace be on him) sought help from some of the Jews in a war and gave them a share of the spoils and that Safwan bin Umayyah fought on the side of the Prophet (peace be on him) while still an idolater. (Reported by Sa’id in his Sunan.) The condition for seeking help from a non-Muslim is that he be trusted by the Muslims; otherwise, help may not be sought from him. Since it is prohibited to seek help from unreliable Muslims, such as those who spread rumors and anxieties, this is more true in the case of non-believers. (AI-mughni, vol. 8, p. 41.)
Indeed, Islam respects a human being only because he is human; how much more then, if he is from the People of the Book and still more if he is a dhimmi? Once a funeral procession passed by the Prophet (peace be on him) and he stood up. Thereupon someone remarked, “O Messenger of Allah, it is the funeral of a Jew.” The Prophet (peace be on him) replied, “Was he not a soul?” (Reported by al-Bukhari.)
Thus, truly, in Islam, every human being has dignity and a place.