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Name
Mukhtar
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Profession
Question
Assalamu alaikom dear Prof.
Is proselytizing allowed in Muslim countries? If yes, won't that affect Muslims with little knowledge about Islam?
Thanks
Answer
Proselytizing is a term that seems to connote aggressive efforts to induce others to change their religion and way of life; it is a form of recruiting to one’s own group. This concept is not the same as “propagation” which means to make known, which is closer to the Qur'anic temr “balagh”. Nor is proselytizing the same as the Qur'anic term “da’wah” which literally means invitation. Even “invitation” is qualified in the Qur'an by the prerequisites of wisdom and beautiful exhortation to goodness.
I am not aware of any text in the primary sources of Islam that restricts people of other faith communities from sharing their faith with others nor restricting them from making their beliefs known (one of the definitions of propagation). In the dialogue between the Prophet, peace and blessing be upon him, and the Christian delegation from Najran, they spoke about their beliefs concerning Prophet Jesus, peace be upon him, and why they believed in his deity or divinity. This took place in the presence of the Prophet, peace be upon him, in his masjid. This represents the ultimate tolerance, even acceptance of their right to explain their faith without any intimidation or restriction.
It must be remembered, however, that this was done in a courteous manner just as Muslims are also required to explain their faith courteously.
Another issue in interfaith sharing is to have a level field. This means that neither side should exploit people’s ignorance or their vulnerability (such as their critical need for food or medication) to twist their arms or pressure them to accept something against their free will. One additional remark is that in any society, Muslim or otherwise, keeping public peace is also critical and prevention of religious or sectarian strife could vary in danger from one’s culture to the other. This means that any form of freedom must be used with discretion so as to avoid the possibility of social turmoil in the name of freedom.
Name
Safai
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Profession
Question
Salam
There are some hadiths that say not to start greeting non-Muslims, and to make them walk in side of the streets, I think,. How can there be harmony between this hadiths and tolerance?
Answer
Beginning with the source of sources in Islam, the Qur'an, we find a number of guidelines in dealing with people of other faith communities. The most significant reference, which establishes the norm of such relationship is in Surah 60, ayah 8: “God does not forbid (O Muslims) you with regard to those who didn’t fight you on account of your faith nor drive you out of your homes, that you should deal with them in kindness and justice, for Allah surely loves those who justice.”
The second reference is Allah’s saying: “When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things.” (An-Nisa’:86)
It is in the light of the Qur'an and the historical context of the hadith that you referred to that we can understand better the specific implication of this hadith. The context of the hadith is that some of the Jewish residents of Madinah used to twist their tongues when greeting the Prophet, peace be upon him, by saying “assamu’alykum” which means “may death be upon you”. As the Prophet, peace be upon him, was known of his high moral conduct, he didn’t reciprocate such offensive distortion of what otherwise is a greeting of peace “assalamu’alykum”. He simply responded, “on you too”, leaving it up to Allah to judge them according to their intention. The Qur`an alluded to that offensive behaviour: And when they come to thee, they salute thee, not as Allah salutes thee, (but in crooked ways): and they say to themselves, "Why does not Allah punish us for our words?" Enough for them is Hell: in it will they burn, and evil is that destination! (Al-Mujadilah:8)
As to them walking on the side of the street, we need to remember that the streets in Madinah were not like today’s highways. Some of them were hardly enough to pass side by side. For such offensive behavior it was necessary to confront the arrogance of its perpetrators. It is clear then that the hadith refers only to this type of situation, not to be taken as a generalization in dealing with other faith communities.
To generalize that hadith would be to contradict the Qur'anic directives which are the norms of dealing with people of other faith communities with kindness and justice.
Name
Montaqa
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Profession
Question
Peace be with you
Some scholars support the view that it is the right of non-Muslims to preaching their religions under certain conditions such as practicing this in secret, not exploiting peoples' need or offering temptations. What is your eminence' opinion concerning this?
Answer
The issue of exploitation was previously discussed. The dialogue with the Christians of Najran discussed earlier did not take place in secret, but openly in the mosque of the Prophet, peace be upon him. So, instead of saying that they may peace their religion “in secret” I would rather refer to what was said earlier about keeping in mind public peace and avoidance of unnecessary incitement, which in some cultures, may lead to religious strife.
Name
Denis
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Profession
Question
You said: “This means that neither side should exploit people’s ignorance or their vulnerability (such as their critical need for food or medication) to twist their arms or pressure them to accept something against their free will”. My question: Do you guys have this in your faith as one of the people deserving of your charity are those who are eligible to be converted?
Answer
Among the legitimate recipients of Zakah (charity) is a category that has been interpreted to mean those who suffer financial losses or economic pressures as a result of willingly accepting Islam and subsequent to that”. That interpretation gives them the same entitlement like any of their needy fellow Muslims.
This interpretation has nothing to do with exploiting vulnerability such as need for food or medication and making that explicitly or implicitly a condition for humanitarian aid, which should be done only from the sake of Allah and in fulfillment of a Muslim’s obligation to show kindness to all creation of Allah. In fact, this category of Zakah may be given even to people who do not have any pressing need. It is simply an act of generosity towards those who are already inclined to learn more about Islam.
It is also interpreted to include softening the hearts of those who may be instrumental in stopping or mitigating the persecution to which Muslims were enduring.
From the above it is clear that whatever authentic interpretation is given to this category of Zakah it has nothing to do with what has been stated earlier about the exploitation of people’s vulnerability.
Name
khaled
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Profession
Question
Does that mean that Copts in Egypt can study in Al-Azhar?
Answer
I know of no evidence in the two primary sources of Islam, the Qur'an and Sunnah, that bars any person from learning about Islam. In fact it is through careful study that the true message of Islam becomes known. Even if the person studying Islam belongs to other faith communities it is still positive to get authentic information from credible sources. I am not familiar with seminaries that admit any significant number of Muslims, if any, to study Judaism or Christianity for example.
The fact that any government or institution limit enrollment does not mean that it is forbidden. Personally I would support opening such Muslims institutions like Al-Azhar to any interested Muslim.
In some conservative communities, some people of other faith communities may desire to study in such Islamic institution. However, they themselves maybe discouraged because of perceived resistance, if not persecution, of their own faith communities.
Name
curious
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Profession
Question
Salam
What about propagating other religions in street with megaphones and banners and distributing books and the like? Aren't these methods provocative?
Answer
The bottom line is to avoid any action that may incite animosity or violence. Also words and actions that are insulting to any faith community or religion by anyone. It should be added that what maybe regarded as provocative, without being hateful and inciting, may vary from one society to the other and it’s also contingent upon the degree of secularization in different societies. No sane person supports an action that is likely to lead to unnecessary social turmoil and hatred.
Name
Editor
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Profession
Answer
Finally, we would like to thank our guest for speaking to Islamonline viewers today, and we also thank all those who participated in this dialogue. We request our readers to join us in the upcoming sessions.
