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Should We Hate
Non-Muslims?
I was asked by one of my readers this
question:
"Let's say a muslim invites a christian to dinner, tells him about
the wonders of Allah (pbuh) and Islam, and humbly asks the christian to
become a muslim, now that he knows the truth. And the christian declines.
I am correct in thinking that the christian is now a kaffir who also is in
a state of kufr? Should the muslim now hate the christian? Why does Islam
teach its adherents to hate anyone?"
This is an excellent question, and it raises another, even more important
question: what is the relationship of the Muslim to the non-Muslim? After
all, the world will always be full of those who are not Muslim. It is, in
fact, part of God's plan to be thus:
Have, then, they who have
attained to faith not yet come to know that, had God so willed, He would
indeed have guided all mankind aright? (13:31)
Unto every one of you have We appointed a [different] law and way of life.
And if God had so willed, He could surely have made you all one single
community: but [He willed it otherwise] in order to test you by means of
what He has vouchsafed unto you... (5:48)
Is the relationship of the Muslim to the
non-Muslim one of hatred and enmity? Hardly. Rather, it is one of peace
and mutual respect. Islam does not call its followers to hate those who
are not Muslim. This is a horrific misreading and misunderstanding of the
Sacred Text of Islam, and it is high time for Muslims to abandon such
destructive thinking.
Now, there are verses in the Qur'an that seem to contradict my contention.
These verses say:
Let not the believers take
those who deny the truth for their allies in preference to the
believers... (3:28)
As for those who take the deniers of the truth for their allies in
preference to the believers - do they hope to be honoured by them when,
behold, all honour belongs to God [alone]? (4:139)
O you who have attained to faith! Do not take the deniers of the truth for
your allies in preference to the believers! Do you want to place before
God a manifest proof of your guilt? (4:144)
O you who have attained to faith! Do not take the Jews and the Christians
for your allies: they are but allies of one another and whoever of you
allies himself with them becomes, verily, one of them; behold, God does
not guide such evildoers. (5:51)
The Arabic term used in these verses is
awliya', which has several meanings in the Arabic, including
"friend," "helper," "protector,"
"ally." The meaning differs depending on the context of the
verse. Now, it is very interesting that those who are bent on claiming
that Muslims should hate non-Muslims almost always translate awliya' as
"friends." The truth of the matter, however, is quite different.
Muhammad Asad (may God's mercy be upon him) has explained the meaning of
these verses the best. He wrote:
More than anything else,
it obviously alludes to a "moral alliance" with the deniers of
the truth: that is to say, to an adoption of their way of life in
preference to the way of life of the believers, in the hope of being
"honoured", or accepted as equals, by the former. Since an
imitation of the way of life of confirmed unbelievers must obviously
conflict with the moral principles demanded by true faith, it unavoidably
leads to a gradual abandonment of those principles.
However, as has been made abundantly clear in 60:7-9 (and implied in verse
[5:57]), this prohibition of a "moral alliance" with non-Muslims
does not constitute an injunction against normal, friendly relations with
such of them as are well-disposed towards Muslims. [emphasis added]
The last part is the most important of his
explanation. There is nothing to preclude normal, friendly relations with
non-Muslims who are good to Muslims. In verse 5:57 (referenced above) it
says: "O you who have attained to faith! Do not take for your friends
such as mock at your faith and make a jest of it - be they from among
those who have been vouchsafed revelation before your time, or [from
among] those who deny the truth [of revelation as such] - but remain
conscious of God, if you are [truly] believers." This makes sense. To
extrapolate this and the other verses I cited above, however, to mean
that: (1) Muslims are not to have friendly relations with anyone who is
not Muslim, but not only that, (2) Muslims are supposed to hate them is
terribly incorrect. There is no basis for this reading at all.
In addition, an example of how I understand Asad's above explanation is
alcohol. If I start drinking (which is clearly prohibited by Islam) so
that my non-Muslim friends and colleagues can like and accept me, I have
taken them as "moral allies" in my hope of "being honored
by them," as verse 4:139 says. But, I should remember that "all
honor belongs to God [alone]," and thus, I should not compromise my
faith by drinking in order to be popular. Yet, once again, this does not
mean that I have to hate all those who are not Muslim.
The adherents of what I will call "The Doctrine of Hatred"
retort by citing this verse:
Indeed, you have had a
good example in Abraham and those who followed him, when they said unto
their [idolatrous] people: "Verily, we are quit of you and of all
that you worship instead of God: we deny the truth of whatever you
believe; and between us and you there has arisen enmity and hatred, to
last until such a time* as you come to believe in the One God!"...
(60:4)
I cannot help but sigh at this point,
because it deeply saddens me to see how Muslims can terribly misuse their
own sacred text to evil ends. This verse is quoted completely out of
context. It can only be correctly understood when the entire passage of
the Qur'an in which it is located, the first part of chapter 60, is
examined. It begins with:
O you who have attained to
faith! Do not take My enemies - who are your enemies as well - for your
friends, showing them affection even though they are bent on denying
whatever truth has come unto you... (60:1)
On the surface, this seems to bolster the
contention that Muslims should not befriend non-Muslims. BUT, I
intentionally quoted the verse incompletely to show how such a practice is
deceitful and incorrect. The rest of the verse says:
... [and even though] they
have driven the Apostle and yourselves away, [only] because you believe in
God, your Sustainer! If [it be true that] you have gone forth [from your
homes] to strive in My cause, and out of a longing for My goodly
acceptance, [do not take them for your friends,] inclining towards them in
secret affection: for I am fully aware of all that you may conceal as well
as of all that you do openly. And any of you who does this has already
strayed from the right path. (60:1)
As is quite clear, the verse prohibits
Muslims from making friends with those who are engaged in active hostility
towards the Muslims, not towards every non-Muslim on earth. Again, this
only makes sense. Verses 2-3 further explain who these "enemies of
God and the believers" truly are:
If they could but overcome
you, they would [still] remain your foes, and would stretch forth their
hands and tongues against you with evil intent: for they desire that you
[too] should deny the truth. But [bear in mind that] neither your kinsfolk
nor [even] your own children will be of any benefit to you on Resurrection
Day, [for then] He will decide between you [on your merit alone]: and God
sees all that you do. (60:2-3)
Again, these people are actively hostile
towards Muslims. No where does it say that Muslims are supposed to hate
all non-Muslims. No where. It is after these three verses that the example
of Abraham is cited:
Indeed, you have had a
good example in Abraham and those who followed him, when they said unto
their [idolatrous] people: "Verily, we are quit of you and of all
that you worship instead of God: we deny the truth of whatever you
believe; and between us and you there has arisen enmity and hatred, to
last until such a time as you come to believe in the One God!" The
only exception was Abraham's saying to his father, "I shall indeed
pray for [God's] forgiveness for thee, although I have it not in my power
to obtain anything from God in thy behalf." [And Abraham and his
followers prayed:] "O our Sustainer! In Thee have we placed our
trust, and unto Thee do we turn: for unto Thee is all journeys' end. O our
Sustainer! Make us not a plaything for those who are bent on denying the
truth! And forgive us our sins, O our Sustainer: for Thou alone art
almighty, truly wise!" In them, indeed, you have a good example for
everyone who looks forward to God and the Last Day. And if any turns away,
[let him know that] God is truly self-sufficient, the One to whom all
praise is due. (60:4-6)
Given the context of the verse, it is quite
clear that Abraham and his people had enmity and hatred for their people
because their people were actively hostile towards them. Did not Abraham's
people, when confronted with the absurdity of their idolatry, say:
"Burn him and give aid to your gods..." (21:68)? How, then, can
one extrapolate this verse to mean that Muslims must hate all non-Muslims?
The remaining verses in this passage, in fact, declare quite the opposite:
[But] it may well be that
God will bring about [mutual] affection between you [O believers] and some
of those whom you [now] face as enemies: for, God is all-powerful - and
God is much-forgiving, a dispenser of grace. As for such [of the
unbelievers] as do not fight against you on account of [your] faith, and
neither drive you forth from your homelands, God does not forbid you to
show them kindness and to behave towards them with full equity: for,
verily, God loves those who act equitably. God only forbids you to turn in
friendship towards such as fight against you because of [your] faith, and
drive you forth from your homelands, or aid [others] in driving you forth:
and as for those [from among you] who turn towards them in friendship, it
is they, they who are truly wrongdoers! (60:7-9)
According to the Muslim scholar Zamakhshari,
the phrase "God does not forbid you" implies a positive
exhortation. These three verses establish the guiding principle in Islam
for relations with non-Muslims. As long as those who are not Muslim are
not hostile towards us, we are commanded by God to treat them kindly and
equitably. There is absolutely no basis for the claim that Muslims are
supposed to hate all non-Muslims.
Those who believe in the "Doctrine of Hatred" retort with yet
another verse as "proof":
Thou canst not find people
who [truly] believe in God and the Last Day and [at the same time] love
anyone who contends against God and His Apostle - even though they be
their fathers, or their sons, or their brothers, or [others of] their
kindred... (58:22)
Yet, this proves nothing. The key Arabic
phrase in the text is hadda allah wa rasoolah, i.e., those who are engaged
in active hostility to God and His Messenger. Thus, the Muslim is not to
love the one who is actively hostile towards God, His Prophet, and Islam.
Again, this makes sense. But, once again, this does not mean that the
Muslim must hate all non-Muslims. The guiding Qur'anic principle for
relations between Muslims and non-Muslims is contained in verses 60:8-9.
I mean, the evidence could not be any clearer in the Qur'an. Yet, if one
has to mistranslate, misquote, or quote out of context verses in the
Qur'an to "prove" that Muslims must hate all non-Muslims, can
this be called "evidence" with any sort of credibility? I think
not.
As we discussed on above , those who are
bent on promoting the "Doctrine of Hatred" cite verse 60:4 and
the example of Prophet Abraham (pbuh). Yet, it is clear that this
understanding is not valid when the verse is examined in its proper
context. Thus, again, I can say truthfully that there is no basis for the
claim that Muslims must hate all non-Muslims. None whatsoever.
Yet, there are other considerations that further strengthen my contention
for the lack of evidence for the "Doctrine of Hatred." First of
all, there are some verses that tell the Prophet what to do in case the
people "turn away," or reject what he is saying:
Behold, this is indeed the
truth of the matter [about Jesus not being God], and there is no deity
whatever save God; and, verily, God - He alone - is almighty, truly wise. And
if they turn away [from this truth] - behold, God has full knowledge of
the spreaders of corruption. (3:62-63) [emphasis added]
Say: "O followers of earlier revelation! Come unto that tenet which
we and you hold in common: that we shall worship none but God, and that we
shall not ascribe divinity to aught beside Him, and that we shall not take
human beings for our lords beside God." And if they turn away,
then say: "Bear witness that it is we who have surrendered ourselves
unto Him." (3:64) [emphasis added]
But if they turn away [from thee, O Prophet, remember that] thy only duty
is a clear delivery of the message [entrusted to thee]. (16:82)
Say: Pay heed unto God, and pay heed unto the Apostle. And if you turn
away [from the Apostle, know that] he will have to answer only for
whatever he has been charged with, and you, for what you have been charged
with; but if you pay heed unto him, you will be on the right way. Withal,
the Apostle is not bound to do more than clearly deliver the message
[entrusted to him]. (24:54)
No where in these verses does it say,
"If they turn away, then hate them." So, on what basis are
Muslims supposed to hate all non-Muslims? Now, to be completely honest and
forthcoming, in verse 3:32 it does say:
Say: "Pay heed unto
God and the Apostle." And if they turn away - verily, God does not
love those who deny the truth.
Yet, I do not conclude from this verse that I am, therefore, supposed to
hate all non-Muslims. My guiding principle when it comes to my non-Muslim
friends, colleagues, and neighbors is verse 60:8.
Secondly, in verse 3:110 it says:
You are indeed the best
community that has ever been brought forth for [the good of] humanity: you
enjoin the doing of what is right and forbid the doing of what is wrong,
and you believe in God...
How can Muslims be the "best community
that has ever been brought forth for [the good of] humanity" if they
must harbor hatred in their heart of hearts for all those who are not
Muslim? Does this make any sort of sense?
Thirdly, in verse 4:36 it says:
And worship God [alone], and do not
ascribe divinity, in any way, to aught beside Him. And do good unto your
parents, and near of kin, and unto orphans, and the needy, and the
neighbour from among your own people, and the neighbour who is a stranger
and the friend by your side, and the wayfarer, and those whom you
rightfully possess.
In this verse, God commands the believers to
do good unto their neighbors, and it does not stipulate the faith of these
neighbors. Similarly, in a tradition reported in both Bukhari and Muslim,
the Prophet (pbuh) said: "Whoever believes in God and the Last Day,
let him to do good unto his neighbor." Again, the Prophet (pbuh) did
not stipulate the faith of that neighbor. In addition, the wayfarer very
well can be a non-Muslim, and the verse did not stipulate the faith of the
wayfarer. How can Muslims obey these commandments if they are supposed to
harbor hatred in their heart of hearts for all those who are not Muslims?
Does this make any sort of sense?
Fourthly, in verse 5:5 it says:
Today, all the good things
of life have been made lawful to you. And the food of those who have been
vouchsafed revelation aforetime is lawful to you, and your food is lawful
to them. And [lawful to you are], in wedlock, women from among those who
believe [in this divine writ], and, in wedlock, women from among those who
have been vouchsafed revelation before your time - provided that you give
them their dowers, taking them in honest wedlock, not in fornication, nor
as secret love-companions...
Now, if Muslims are supposed to hate all
those who are not Muslim (such as Jews and Christians), how could it be
that they can eat of their food? So, a Muslim can eat a Kosher meal, but
must remember that he has to hate the Jews who prepared it? Does this make
any sort of sense?
Furthermore, if Muslims are supposed to hate all those who are not Muslim
(such as Jews and Christians), how could it be that God would allow Muslim
men to marry Jewish and Christian women? The verse does not say that the
Muslim husband has to convert his wife, and it is quite conceivable that
many Jewish or Christian wives of Muslims will stay that way. So, a Muslim
can take a Jewish or Christian wife, but he has to hate his lover, his
life-partner, the mother of his children? Does this make any sort of
sense?
Fifth, if a Muslim is supposed to hate all those who are not Muslim, this
would include a Muslim having to hate his non-Muslim parents. Yet, this
clearly contradicts clear commandments of God:
Now [among the best of
righteous deeds which] We have enjoined upon man [is] goodness towards his
parents; yet [even so,] should they endeavour to make thee ascribe
divinity, side by side with Me, to something which thy mind cannot accept
[as divine], obey then, not: [for] it is unto Me that you all must return,
whereupon I shall make you [truly] understand [the right and wrong of] all
that you were doing [in life]. (29:8)
[Revere thy parents;] yet should they endeavour to make thee ascribe
divinity, side by side with Me, to something which thy mind cannot accept
[as divine], obey them not; but [even then] bear them company in this
world's life with kindness, and follow the path of those who turn
towards Me. In the end, unto Me you all must return; and thereupon I shall
make you [truly] understand all that you were doing [in life]. (31:15)
[emphasis added]
These verses clearly command the person to
be kind to his parents even if they strive to make him or her worship
other beings besides God, the worst sin a person can commit according to
Islam. But, according to the adherents of the "Doctrine of
Hatred," Muslims must hate all those who are not Muslim. Does this
make any sort of sense?
Sixth, God says that Muslims must invite to the path of God in the best
manner:
Call thou [all humanity]
unto thy Sustainer's path with wisdom and goodly exhortation for, behold,
thy Sustainer knows best as to who strays from His path, and best knows He
as to who are the right-guided. Hence, if you have to respond to an attack
[in argument], respond only to the extent of the attack leveled against
you; but to bear yourselves with patience is indeed far better for
[you, since God is with] those who are patient in adversity.
(16:125-126) [emphasis added]
And do not argue with the followers of earlier revelation otherwise
than in a most kindly manner - unless it be such of them as are bent
on evildoing - and say: We believe in that which has been bestowed from on
high upon us, as well as that which has been bestowed upon you: or our God
and your God is one and the same, and it is unto Him that We [all]
surrender ourselves. (29:46) [emphasis added]
And tell My servants that they should speak in the most kindly manner
[unto those who do not share their beliefs]: verily, Satan is always ready
to stir up discord between men for, verily, Satan is man's open foe!
(17:53)
Obviously,
this invitation is mainly to those who are not Muslim. If Muslims are
supposed to hate non-Muslims, why would God continually stress that
Muslims argue and speak to them "in a most kindly manner"? If
you should hate someone, why treat them kindly? Moreover, God exhorts the
believers to be patient in the face of retaliatory attacks in argument
from non-Muslims. Why do so if Muslims are supposed to hate all those who
are not Muslims? Does this make any sort of sense?
Absolutely not. So, does this pose a problem for Muslims? Is there an
inherent contradiction in Muslim beliefs? Am I being disloyal to my faith
by asking these questions? Absolutely not. The only logical conclusion is
that the "Doctrine of Hatred" must be categorically rejected.
There is no basis in the sacred text of Islam for this doctrine which not
only cuts off the Muslim from other human beings, but also chokes the air
out of any spirituality and leaves the heart hard, dry, coarse, and
ultimately dead.
So, to answer my reader's question: if I was having dinner with a
Christian and I told him about Islam and he said to me, "Hmm. That's
interesting," but did not become Muslim right then and there, I would
not scream "Infidel!" in his face; I would not say "You
Kafir! I must now hate you!"; I would not turn over the table in my
seething anger at him for rejecting Islam. No. I would simply continue my
meal and continue enjoying the nice evening with him. As the Qur'an says,
my "only duty is a clear delivery of the message" (16:82). It is
God and God alone who will judge the domain of the heart. And believe you
me, He knows what He is doing.
Article Reference: Hesham
A. Hassaballa is a Chicago physician and writer. He is the co-author of
"The
Beliefnet Guide to Islam," published by Doubleday in 2006. His
blog is at drhassaballa.com.
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