International Journal of Social Science Research eISSN: 2710-6276 [Vol. 2 No. 2, June 2020]
http://myjms.moe.gov.my/index.php/ijssr
THE RESPONSIBILITIES OF MUSLIMS IN MUSLIM CHRISTIAN RELATIONS IN THE SOCIETY
Aliyu Umar1*
1 Faculty of Arts, Nasarawa State University, Keffi, NIGERIA
*Corresponding author: dandamau@gmail.com
Article Information:
Article history:
Received date : 7 January.2020 Revised date : 8 January.2020 Accepted date : 4 May 2020 Published date : 12 May 2020
To cite this document:
Umar, A. (2020). THE
RESPONSIBILITIES OF MUSLIMS IN MUSLIM CHRISTIAN RELATIONS IN THE SOCIETY. International Journal Of Social Science Research, 2(2), 1-8.
Abstract: The basis of Islamic society is in essence different from that upheld by some religions, which in their original forms share with Islam the direct spiritual lineage of Prophet Ibrahim (AS). Islam affirms the divinely ordained missions of Prophet Musa (AS), through whom God revealed the sacred scripture called the at-Taurat (Torah), and of Prophet Isa (AS), through whom God revealed the scripture known as al-Injil (the Gospel). The message is in essence, the same as that which Allah revealed to all His prophets and messengers. Allah's revelation enshrines the highest values of humankind, and the divine commandments are essentially not different from the values which human beings have cherished and striven to maintain throughout history, regardless of cultural, racial, linguistic and socio-economic differences. Success in this life is directly related to the practice of these values.
The methodology adopted in this research is descriptive.
Muslim-Christian relations have been an issue since the historic rise of Islam, more than fourteen centuries ago. It is obvious therefore that, there are religious differences, but these differences are not meant to create conflict, crises and misunderstanding among the adherents. There is also need for peaceful co-existence for better development.
Keywords: Muslim, Christian, society, values, differences.
1. Introduction
With regard to Muslim-Christian relations, there are two different approaches, a concordant approach and a conflicting approach. A concordant means, that which tries to harmonize or look for similarities between the two faiths and the people adhering to them, and the conflicting approach means the opposite (Ondigo 21). This research therefore chose to use both, since the Qur’an has alluded to both in its doctrine. However, these relations have seen no change throughout their history despite the political hostilities. That means Muslims and Christians continue to live together in every society throughout the world. So as Muslims who have the best teachings from the Glorious Qur’an on relationship, should be seen to be given the best direction on cordial relations in all spears of life. That will then place them in their rightful position as the best Ummah among mankind.
2. Literature Review
>The Disposition of Qur’ān on Muslim-Christian Relations
The first recognition and disposition set on by the Qur’an on Muslim-Christian relations is found from Qur’an Surah 3:110, where Allah (SWT) says:
You are the best of people, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the people of the Book had faith, it were best for them: among them are some who have Faith, but Most of them are perverted transgressors.
This verse of the Qur’an has two parts, one showing the beautiful nature of the Muslims in the creation and their characters and the second part shows the disposition of the Qur’ān in coveting the same position as gotten by the Muslims to the people of the Book (the Jews and Christians), which would have been better for them (the people of the book) as well as better for the Muslims (Deedat 2).
Another disposition of Qur’an on Muslim-Christian Relations is where Allah says:
Strongest among men in enmity to the believers will you find the Jews and Pagans; and nearest among them in love to the believers will you find those who say, "We are Christians": because amongst these are men devoted to learning and men who have renounced the world, and they are not arrogant. And when they listen to the revelation received by the Apostle, thou wilt see their eyes overflowing with tears, for they recognize the truth: they pray: "Our Lord! we believe; write us down among the witnesses. What cause can we have not to believe in God and the truth which has come to us, seeing that we long for our Lord to admit us to the company of the righteous?" And for this their prayer hath God rewarded them with gardens, with rivers flowing underneath, their eternal home.
Such is the recompense of those who do good. But those who reject Faith and belie our Signs, they shall be companions of Hell-fire (Q 5:82-86).
Ibn Kathir in his Tafsirul Qur’anil Karim (vol. 3/246) maintains that, the first part of the verse describes the Jews, because of their disbelief, while the second part refers to those who call themselves Christians, who follow the religion of the Messiah and the teaching of his Injil. That these people are generally more tolerant of Islam and its people, this position they acquired was because of the mercy and kindness that their heart got through part of the Messiah’s religion. Allah says:
Then, in their wake, We followed them up with (others of) Our apostles: We sent after them Jesus the son of Mary, and bestowed on him the Gospel; and We ordained in the hearts of those who followed Him compassion and mercy... (Q57:27).
According to some commentators, these verses were revealed in relation to the Abyssinian Christians and their King, (Negus) who cried upon hearing the Muslims recited certain verses from Suratul Maryam and other portions that spoke of Jesus as being God's Word, Spirit and Servant ( Sa’id bin Jubair, As-Suddi in At-Tabari. vol. 3 500). While Ibn Jarir in Ibn Kathir (vol. 3. 245), said that, these Verses were revealed concerning some people who fit the description, whether they were from Ethiopia or otherwise. Abdullah Yusuf Ali stated in relation to the preceding passage:
The meaning is not that they merely call themselves Christians, but that they are such sincere Christians that they appreciate Muslim virtues, as did the Abyssinians to whom Muslim refugees went during the persecution in Mecca. They would say: 'It is true we are Christians, but we understand your point of view, and we know that you are good men.' They are Muslims at heart, whatever their label may be" (Ali, 268, n. 789).
With the above position given to the Abyssinian Christians, the Qur’an has confirmed that there are good Christians, therefore the Muslim should relate with them in the best way except if they found some element of injustice with them, and even with the Muslims Allah says in another verse of the Qur’an:
Not all of them are alike: of the people of the Book (Jews and Christians are a portion that stands for the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration. They believe in Allah and the Last day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the Righteous (Q 3:113-114).
In the above verse, Allah is still showing us that there are Christians which could be relied on with their example given. He further says:
And dispute you not with the people of the Book, (Jews and Christians) except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, "We believe in the Revelation which has come down to us and In that which came down to you; Our God and your God is one; and it is to Him we bow (in Islam).
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 loves those who are just. Allah only forbids you with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection), it is such As turn to them (in these circumstances), that do wrong, (Q 60:8-9).
Ibn Kathir (245) said that Allah is warning the believers (Muslims) against befriending the Christians and Jews and that they are only friends to themselves.
Despite the above submission by Ibn Kathir, the Qur’ān has earmarked some duties as obligations towards non-Muslims, Christians included. These obligations are also seen as disposition of Qur’an on Muslim-Christian relations. Muhammad Fazl-ur-Rahman Ansari in his book: The Qur’anic Foundation and Structure of Muslim Society (247-262) has discussed extensively these duties as obligations. He first of all looked at these duties in two ways; One, ensuring justice to and co-operation in goodness with non-Muslims and two, active sympathy with non-Muslims in rescuing them from spiritual and moral evils. On the issue of justice, he categorized them into;
Absolute justice under all circumstances, fulfillment of pacts, contracts with all those you make, forgiveness in case of personal injury from non-Muslim, granting protection to non-Muslim even from the enemies if they so desire. These he said are duties of commission. While on the duties of omission, he explained that, transgressing the limit of justice in respect to non-Muslim and persecuting even the enemies of Islam among them is prohibited, and co-operating in sin and transgression is also prohibited. Qur’ān (16:126) says:
And if you punish, let your punishment be proportionate to the wrong that has been done to you: But if you show patience, that is indeed the best (course) for those that are patient.
On the duty number two, which has to do with active sympathy with non-Muslims in rescuing them from spiritual and moral evils, the Qur’an explains such obligations as; reaching out the massage of Islam to non-Muslims which is highly enjoined, as a task, is made obligatory to every Muslim. Secondly, cooperation in deeds of righteousness which is also enjoined, these he maintains as duties of commission. While on the duties of omission, the Qur’an explains such prohibitions as; force conversions of non-Muslims, the hurting of religious feelings through hurtful or hateful language even as it relates to pure and simple superstition, in Qur’ān (6:108) Allah says:
Revile not you those whom they call upon besides Allah, Lest They out of spite Revile Allah in their ignorance. Thus, have we made alluring to each people its own doings. In the end will they return to their Lord, and we shall then tell them the truth of all that they did.
After discussing the duties and obligations of Muslims to non-Muslims generally, the Qur’an then discusses on the attitude towards those non-Muslims who are either friendly or neutral to Muslims.
This has direct reference to our topic of Muslim-Christian relations under the context of the Qur’ān.
The Glorious Qur’an has proscribed particular attitude toward those non-Muslims that are friendly to Muslims. This mostly refers to the Christians as stated in the verse of the Qur’an quoted above.
These includes; social interactions and benevolence which is permitted. Qur’an (Q59:8) is saying:
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 loves those who are just.
The Qur’an permits the extension of social relations with the Ahl-al-Kitab (the people that were sent revealed books) in proportion to the affinity which they may have with the moral and spiritual values of the Qur’an. With this, the Qur’an therefore explains that, Allah has permitted marriage with women who follow the revealed religion and therefore have affinity with Islam. It also
This day are (all) things good and pure made lawful unto you. The food of the people of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you In marriage) are (Not only) chaste women who are believers, but chaste women among the people of the Book, revealed before your time, when ye give them their due dowers, and desire chastity, not lewdness, nor secret intrigues, if any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (All spiritual good) (Q5:5).
In his commentary, Ali (241) buttresses the above submission of the verse where he maintains that, Islam is not exclusive, therefore, social interactions including marriage is permitted with the people of the Book. He believed that a Muslim man may marry a woman from their ranks on the same term as he would marry a Muslim woman, that is, he must give her economic and moral status.
And that the marriage must not be actuated merely by motives of lust or physical desire. However, a Muslim woman would not marry a non-Muslim man for her Muslim status will be affected. In the general conclusion to this discussion, Ansari explains that, promotion of peace, justice and goodwill among mankind is an obligation of every Muslim. And Muslims should maintain the attitude of readiness for making peace with non-Muslims in the interest of humanity, this he said is enjoined by the Qur’an (Ansari. 262). He quoted (Q8:61-62) which says:
But if the enemy inclines towards Peace, do you (also) incline towards Peace, and put trust in Allah, for He is one that hears and knows (All things). Should they intend to deceive you, Verily Allah sufficed you: He it is that has strengthened you with His aid and with (the company of) the Believers;
The course of peace in Muslim-Christian relations has been well explained by Muhibbu-Dīn in his work on “Relations between Muslim and Ahlu’l-Kitab as Depicted in the Qur’anic Exegeses”. At first instance, he was able to show the deplorable condition of mankind and that of religions before the advent of Prophet Muhammad (SAW). However, with the sending of the new messenger in the person of Prophet Muhammad (SAW) with the message from the Qur’an, their disbelieve increased, which Muhibbu-Dīn said ranges from the ascription of partners to Allah, priesthood, anthropomorphism to national racism and stark idolatry. He also portrayed from the Qur’ān that, their deviation from the right teaching was because of envy of the Prophet (SAW) and not from ignorance or confusion or complication on the part of their religion, for the deviation resulted after the knowledge and clear sign were delivered to them (144-145).
In conclusion, the Qur’an has giving the Muslims direction on how to relate with people from other religion so that they will find solace in their daily activities and pursue the progress of Islam.
3. Problem of the Study
The responsibilities of Muslims in Muslims-Christian Relations in the Society
However, it is observed that, every religionist operates on a world view, one may either be a Muslim, a Christian or an atheist but he has a world view. And most people consciously or unconsciously shared the same world view with their community. It is something they grow up with, they do not question it and it is therefore their own common sense (Boer1 50). But Islam has a number of firm principles that should shape the political life of its adherents. These include justice, equality and rule of law, tolerance, human right and human responsibility. Despite all these, people misunderstood religion and turn it to be an instrument used to generate tension which resulted to series of crises in the Society.
It is therefore the responsibility of Muslims to first of all seek for the knowledge of Islamic principle regarding relationship from the Qur’an and Hadith, and understand them properly before applying them in their daily lives.
The historical analysis of the relationship between Muslims and Christians living close to each other are documented (Umar 46). This relationship, though conflicting due to the fast-growing zeal to survive within the “limited” available socio-political and economic opportunities in the society, the situation can still be examined based on the position the adherents of the religions found themselves.
Secondly, it is the responsibility of Muslims to follow the history of Muslim-Christian relations of the time of Prophet Muhammad (SAW) to the period of the four rightly guided caliphs which shows that, Islam has extended the best hand of relationship. They should therefore use Islamic Approach in championing the cause of peace between the adherents.
The Muslims should reject violent conflict. Conflict of opinions and principles are part and parcel of living together as a people. However, allowing them to destroy the very foundation of co- existence, turns out to be negative. Muslims should live in restrains in the practice of their religion.
They should not be hostile and violent in jihad, neither should they be inquisitive nor persecuting.
It would be out of place to condemn people for being different in religious affiliation.
Accommodating people in the spirit of live and let others live is another responsibility of Muslims.
There is hardly any State or nation that develops without the help or contribution of other people who came from different part of the world. The fear of domination should be addressed by means of working hard to meet the challenges of time. Therefore, situational utterances and actions aimed at creating tension should be avoided and democratic culture is the surest way of eliminating fear The Muslims should preach unity of purpose as a role. Prophet Muhammad (SAW) in his lifetime did acknowledge Prophet Isa (Jesus Christ) (AS) as a prophet of Allah. This therefore should be the unity of purpose between Muslims and Christians that is, belief in the Oneness of Allah which both Prophets shared. The same unity of purpose should form the basis of cooperation between them and they are urged to find solution to the problem of strained Muslim-Christian relation in the society.
In conclusion, Muslims should treat themselves with the understanding and respect they would themselves wish to encounter, and above all not to inflict misfortune on each other that they would abhor to have inflicted upon themselves. The Prophet (SAW) had dialogue in the treaty of Hudaibiyyah and had debated with the Christians of Najran, in the 9th year of Hijra (AD 631) (Hamidullah 103). In the two encounters the Prophet (SAW) did not have it all. Therefore, in the dialogue, the parties must not have all they want there must be the spirit of give and take.
4. Conclusion
The religion of Islam provides a pattern and familiar way of overcoming life and environmental crises, thereby providing preparation and hope for a comfortable future. Islam also regulates the conducts and behaviours of people and offers them the opportunity of communicating with the Creator which invariably reinforces morality as essential ingredient to peaceful coexistence. It is also a mechanism of adjusting and problem solving meant not only for overcoming anxiety but also for ordering one’s relationship with the supernatural, thereby supporting social norms capable of integrating the society and personalities. Through its principle of morality, Islam is capable of correcting the many social ills that is rampant in the society. It also offers psychological satisfaction to the mind of its adherents, therefore maintaining order in the society via creation of condition for social well-being, self-discipline, social cohesion as well as continuity 0f culture and tradition of the religion. To sum up the importance of Islam in the society, it can best be viewed in the words of the Glorious Prophet Muhammad (SAW), when he said:
Religion (Islam) is counsel, For Allah, His scripture, His messenger, the leaders of the Muslim Ummah and the Muslims in general (Muslim Vol. 1 book74 Hadith no. 55).
The commentators analyzed counsel in the context of the above Hadith to mean, doing what one is supposed to do in the society which does not defy the norms and values of Allah.
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