An essential rule governs coexistence between the Muslim community and other communities. This involves dealing with the reality of life. Life imposes the existence of other forces. These forces may differ with Islam in thought, Shariah, and daily life. It also imposes the inevitability of dealing with such communities. This may be for a phase that is long or short. Its duration is determined by the movement of Islam in life. This renders peaceful coexistence a vital issue. It is necessary for the survival and stability of the Muslim community. It is also necessary for its security and reality on the ground.
The reason is that struggle in all life aspects has objective circumstances. These circumstances have no room for war. They cannot attain conclusive results through war. This necessitates seeking results for problems related to the movement of doctrine or reality. This is within other communities with which we might agree on general principles. We may differ with them horizontally and vertically. We might even agree with them on general interests. These concern the unity of the country in which we dwell. They concern the unity of the objective circumstances that govern our course in life.
Thus, we notice how the practical dealing of Islam with atheists differed. It differed between the beginning of the Call and its end. This is evident in the stand Islam took with regard to the People of the Book. It differentiated between the Christians and Jews. This was through the way each party dealt with the Islamic call. As mentioned in the following Ayah: "You will surely find the most intense of the people in animosity toward the believers to be the Jews and those who associate others with Allah; and you will find the nearest of them in affection to the believers those who say, 'We are Christians.' That is because among them are priests and monks and because they are not arrogant. And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth. They say, 'Our Lord, we have believed, so register us among the witnesses.'" Surah Al-Ma'idah (5:82-83)
Moreover, some Quranic Ayahs make a distinction between the two parties. This is according to the peaceful or aggressive attitude each adopts. Allah says: "Perhaps Allah will put, between you and those to whom you have been enemies among them, affection. And Allah is competent. And Allah is Forgiving and Merciful. Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly. Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion - [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers." Surah Al-Mumtahanah (60:7-9)
This Ayah clarifies how Islam calls for dealing with evenhanded atheists. These are those who do not commit any aggressive act against Muslims. Muslims are encouraged to make friends with them. This does not conform to adopting war as a basis for the general relation. It must be noted that any way of dealing is subjected to the considerations of the supreme Islamic interest. This applies in terms of war or peace. It applies to the general plan for the movement of belief in the face of disbelief.
To sum up, Islam accredits peaceful coexistence with other religions or doctrines. This is according to the needs of reality. It does not affect its continuous pursuit to control the system of life. It does not violate its general concepts. The ways of peaceful coexistence in Islamic legislation represent an exemplar of flexibility. They embody the wisdom which constitutes the basis of the call. This applies in delivering the Message and in dealing with the changing reality.
[Extracted from the book “General Islamic Concepts”]
An essential rule governs coexistence between the Muslim community and other communities. This involves dealing with the reality of life. Life imposes the existence of other forces. These forces may differ with Islam in thought, Shariah, and daily life. It also imposes the inevitability of dealing with such communities. This may be for a phase that is long or short. Its duration is determined by the movement of Islam in life. This renders peaceful coexistence a vital issue. It is necessary for the survival and stability of the Muslim community. It is also necessary for its security and reality on the ground.
The reason is that struggle in all life aspects has objective circumstances. These circumstances have no room for war. They cannot attain conclusive results through war. This necessitates seeking results for problems related to the movement of doctrine or reality. This is within other communities with which we might agree on general principles. We may differ with them horizontally and vertically. We might even agree with them on general interests. These concern the unity of the country in which we dwell. They concern the unity of the objective circumstances that govern our course in life.
Thus, we notice how the practical dealing of Islam with atheists differed. It differed between the beginning of the Call and its end. This is evident in the stand Islam took with regard to the People of the Book. It differentiated between the Christians and Jews. This was through the way each party dealt with the Islamic call. As mentioned in the following Ayah: "You will surely find the most intense of the people in animosity toward the believers to be the Jews and those who associate others with Allah; and you will find the nearest of them in affection to the believers those who say, 'We are Christians.' That is because among them are priests and monks and because they are not arrogant. And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth. They say, 'Our Lord, we have believed, so register us among the witnesses.'" Surah Al-Ma'idah (5:82-83)
Moreover, some Quranic Ayahs make a distinction between the two parties. This is according to the peaceful or aggressive attitude each adopts. Allah says: "Perhaps Allah will put, between you and those to whom you have been enemies among them, affection. And Allah is competent. And Allah is Forgiving and Merciful. Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly. Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion - [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers." Surah Al-Mumtahanah (60:7-9)
This Ayah clarifies how Islam calls for dealing with evenhanded atheists. These are those who do not commit any aggressive act against Muslims. Muslims are encouraged to make friends with them. This does not conform to adopting war as a basis for the general relation. It must be noted that any way of dealing is subjected to the considerations of the supreme Islamic interest. This applies in terms of war or peace. It applies to the general plan for the movement of belief in the face of disbelief.
To sum up, Islam accredits peaceful coexistence with other religions or doctrines. This is according to the needs of reality. It does not affect its continuous pursuit to control the system of life. It does not violate its general concepts. The ways of peaceful coexistence in Islamic legislation represent an exemplar of flexibility. They embody the wisdom which constitutes the basis of the call. This applies in delivering the Message and in dealing with the changing reality.
[Extracted from the book “General Islamic Concepts”]