Relations of Friendship with Non-Muslims and Its Meaning
It may occur to some minds to question how kindness, friendship, and good social relations can be established with non-Muslims, while the Quran itself prohibits forming friendships and alliances with disbelievers. For example, Allah Almighty says:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَىٰ أَوْلِيَاءَ ۘ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُ مِنْهُمْ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ 51 فَتَرَى الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ يُسَارِعُونَ فِيهِمْ
"O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you - then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people. You see those in whose hearts is disease [i.e., hypocrisy] hastening into them, saying, 'We are afraid a misfortune may strike us.' But perhaps Allah will bring conquest or a decision from Him, and they will become, over what they have been concealing within themselves, regretful."
Reference: (Al-Ma'idah: 51-52)
The answer to this is that these verses are not absolute commands applying to every Jew, Christian, or disbeliever; otherwise, it would contradict those verses and texts that permit friendly relations with good and virtuous people regardless of their religion. Moreover, marriage ties with the People of the Book and kinship through marriage are permitted, and according to the Quran, marriage is a cause of affection and mercy. The Quran also states that you will find Christians as your close friends.
The verses prohibiting alliances actually refer to those who are enemies of Islam and at war with Muslims. Helping them, supporting them, making them confidants, and forming alliances against the collective interest is absolutely not permissible for any Muslim. This is clarified in other verses, for example, in Surah Al-Imran:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِّن دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ ۚ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ ۖ إِن كُنتُمْ تَعْقِلُونَ 118 هَا أَنتُمْ أُولَاءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ
"O you who have believed, do not take those outside your faith as allies, for they will not spare you any harm. They wish you harm. Their hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason. You love them, but they do not love you."
Reference: (Al-Imran: 118-119)
This verse describes those who hide hatred and enmity towards Muslims in their hearts, but their speech reveals it.
Allah Almighty says:
لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ
"You will never find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred."
Reference: (Surah Al-Mujadila: 22)
Opposition to Allah and His Messenger does not merely mean disbelief but includes hostile actions against Islam and Muslims.
Allah Almighty says:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِم بِالْمَوَدَّةِ وَقَدْ كَفَرُوا بِمَا جَاءَكُم مِّنَ الْحَقِّ يُخْرِجُونَ الرَّسُولَ وَإِيَّاكُمْ ۙ أَن تُؤْمِنُوا بِاللَّهِ رَبِّكُمْ
"O you who have believed, do not take My enemies and your enemies as allies, extending to them affection while they have disbelieved in what came to you of the truth and have driven out the Messenger and yourselves because you believe in Allah, your Lord."
Reference: (Surah Al-Mumtahina: 1)
This verse was revealed regarding the polytheists of Mecca who fought against Allah and His Messenger and unjustly expelled Muslims from their homes merely because Muslims said, "Our Lord is Allah." Friendly relations with such people were not permissible under any circumstances. However, the Quran did not declare complete hopelessness or sever all hope of friendship with them but advised Muslims to remain hopeful for changes in circumstances and purification of hearts. Thus, a few verses later in the same Surah, it says:
عَسَى اللَّهُ أَن يَجْعَلَ بَيْنَكُمْ وَبَيْنَ الَّذِينَ عَادَيْتُم مِّنْهُم مَّوَدَّةً ۚ وَاللَّهُ قَدِيرٌ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ
"It is not [at all] for Allah to wrong you, but [it is] for you to wrong yourselves. And to Allah is your return all together; then He will inform you of what you used to do. It is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious. And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them on their way. Indeed, Allah is Forgiving and Merciful."
Reference: (Surah At-Tawbah: 36-38)
(Note: The original text references Surah Al-Mumtahina: 7, but the above is a related context; the original text's verse is
أبغض عدوك هونا ما عسى أن يكون حبيبك يوماما
"It is not [at all] surprising that Allah should bring about affection between you and those you hold as enemies. And Allah is competent, and Allah is Forgiving and Merciful."
Reference: (Surah Al-Mumtahina: 7)
As a result of this Quranic admonition, the intensity of enmity diminishes, as mentioned in the hadith:
فَتَرَى الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ يُسَارِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰ أَن تُصِيبَنَا دَائِرَةٌ ۚ فَعَسَى اللَّهُ أَن يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِ فَيُصْبِحُوا عَلَىٰ مَا أَسَرُّوا فِي أَنفُسِهِمْ نَادِمِينَ
"Keep as little hatred as possible towards your enemy, for perhaps one day he may become your friend."
Reference: Tirmidhi, Book of Al-Birr and As-Silah, Chapter on Moderation in Love and Hatred, Hadith: 1997; Shu'ab al-Iman 5/260, Hadith: 6593
However, the prohibition of alliances with enemies is emphasized when they are strong and feared by people. Hypocrites and the sick-hearted extend friendship to such people hoping that it will benefit them in the future, as Allah says:
بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا 138 الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا
"You see those in whose hearts is disease hastening into them, saying, 'We are afraid a misfortune may strike us.' But perhaps Allah will bring conquest or a decision from Him, and they will become, over what they have been concealing within themselves, regretful."
Reference: (Al-Ma'idah: 52)
Elsewhere, Allah says:
"Give good tidings to the hypocrites that there is for them a painful punishment - Those who take disbelievers as allies instead of the believers. Do they seek honor [through them]? Indeed, all honor belongs to Allah."
Reference: (An-Nisa: 138-139)
Muslim rulers or subjects may cooperate with non-Muslims in technical matters unrelated to religion, such as medicine, industry, agriculture, etc., although it is better for them to be self-sufficient in all these matters.
In the Prophetic biography, it is recorded that the Prophet Muhammad (peace be upon him) employed the services of a polytheist, Abdullah bin Arqat, for guidance during the migration.
Reference: Sira Ibn Hisham: 2/112; Mustadrak Hakim: 8/3; also in Bukhari, Book of Virtues of the Ansar, Chapter on the Migration of the Prophet and his Companions, Hadith: 3905, though his name is not specified there
Scholars say: What could be more dangerous than guidance? Especially the migration to Medina was very risky, yet the Prophet (peace be upon him) employed a disbeliever for this purpose, which clearly shows that being a disbeliever does not mean one cannot be trusted in any matter. Most scholars who hold this view say that a Muslim leader can seek cooperation from non-Muslims, especially the People of the Book, in military matters and can allocate them a share of the spoils of war just like Muslims.
Imam Zahri (may Allah have mercy on him) said:
The Messenger of Allah (peace be upon him) sought cooperation from some Jews during war and allocated them a share of the spoils. Safwan bin Umayyah (may Allah be pleased with him) participated in the Battle of Hunayn with the Prophet (peace be upon him) even though he was a polytheist at that time.
However, it is necessary that the person whose cooperation is sought is trusted by Muslims. If Muslims do not trust him, then seeking his cooperation is not permissible because if we avoid cooperating with a Muslim who causes fear or spreads rumors, then all the more so we should avoid cooperating with a disbeliever.
Reference: Al-Mughni, Vol. 8, p. 41
It is permissible for a Muslim to give gifts to a non-Muslim, accept gifts from them, and reciprocate with gifts. The Prophet (peace be upon him) accepted gifts from non-Muslim kings.
Reference: Musnad Ahmad ibn Hanbal 1/92, 145; Jami' Tirmidhi, Book of Sira, Chapter on Accepting Gifts from Polytheists, Hadith: 1576; Musnad Bazzar, Hadith: 778; also found in Bukhari, Book of Gifts, Chapter on Accepting Gifts from Polytheists, Hadith: 2215, 2616; Musnad Ahmad 1/96, 145; Tirmidhi, Book of Sira, Chapter on Accepting Gifts from Polytheists, Hadith: 1576; also a supporting hadith in Bukhari, Book of Gifts, Hadith: 2615, 2616, and others
Hadith scholars say: There are many hadiths proving that the Prophet (peace be upon him) accepted gifts from disbelievers. Umm al-Mu'minin Sayyida Umm Salamah (may Allah be pleased with her) said that the Prophet (peace be upon him) told her: "The Negus has sent me a set of clothes and silk."
Reference: Musnad Ahmad: 404/6; Sahih Ibn Hibban: 286/7 (chain weak)
Islam respects a human being as a human being. Even if he is from the People of the Book or a treaty or dhimmi person, such a person is far more worthy of respect in the eyes of Islam. When a Jewish funeral procession passed in front of the Prophet (peace be upon him), he stood up for it. It was said: "O Messenger of Allah, this is a Jewish funeral." He said: "Is he not a human being?"
Reference: Bukhari, Book of Funerals, Chapter on Standing for a Jewish Funeral, Hadith: 1312; Muslim, Book of Funerals, Chapter on Standing for a Funeral, Hadith: 961
The reality is that in the eyes of Islam, every human being is worthy of respect and every individual has a status as a human being.
The Mercy of Islam is Universal, Including Animals
How can ill-treatment and torture of non-Muslims be justified when Islam commands mercy upon every living being, and even cruel behavior towards voiceless animals is considered undesirable?
Islam taught kindness towards animals thirteen hundred years ago. According to it, good treatment of animals is a branch of faith, and causing them pain and cruelty makes a person deserving of Hellfire.
The Messenger of Allah, peace be upon him, narrated to the Companions, may Allah be pleased with them, an incident of a man who saw a dog suffering from extreme thirst. Seeing this, the man went down into a well, filled his sock with water, and gave it to the dog to drink until it was quenched. The Prophet, peace be upon him, said: Allah appreciated his service and forgave him. The Companions asked: O Messenger of Allah, is there reward for us in treating animals kindly? He said:
في كل كبد رطبة أجر
"Kindness to every living being is a cause of reward."
Reference: Bukhari, Book of Irrigation, Chapter on the Virtue of Giving Water, Hadith: 2363. Muslim, Book of Peace, Chapter on the Virtue of Giving Water to Animals, Hadith: 2244
Along with this bright and good aspect, which is a means of forgiveness and attaining Allah’s pleasure, the Prophet, peace be upon him, also pointed out the other aspect which causes Allah’s wrath and punishment. He said:
دخلت امرأة النار فى هرة حبستها فلا هي أطعمتها ولا هي تركتها تأكل من خشاش الأرض
"A woman was thrown into the fire because she had confined a cat, neither feeding it nor letting it eat the insects of the earth."
Reference: Bukhari, Book of Irrigation, Chapter on the Virtue of Giving Water, Hadith: 2365. Muslim, Book of Peace, Chapter on the Prohibition of Killing Cats, Hadith: 2242
The respect for the animal’s dignity was such that the Prophet, peace be upon him, did not tolerate even marking a donkey’s face. Once, he saw a donkey with a mark on its face and expressed great displeasure, saying:
والله لا آسمه إلا فى أقصى شيء من الوجه
"By Allah, I would rather place the mark far away from the face."
Reference: Muslim, Book of Manners, Chapter on Prohibition of Striking Animals on the Face, Hadith: 2118
In another hadith, a donkey passed in front of the Prophet, peace be upon him, with a mark on its face. Upon seeing it, he said:
أما بلغكم أني لعنت من وسم البهيمة فى وجهها أوضربها فى وجهها
"Do you not know that I have cursed the one who brands an animal’s face or strikes it on the face?"
Reference: Abu Dawood, Book of Jihad, Chapter on Prohibition of Branding on the Face, Hadith: 2564; also in Muslim’s Sahih: 2117 (abridged)
Earlier, we mentioned that Sayyiduna Ibn Umar, may Allah be pleased with him, saw some people using a chicken as a target to learn archery. Upon seeing this, he said:
ان النبى صلى الله عليه وسلم لعن من اتخذ شيئا فيه الروح عرضا
"The Prophet, peace be upon him, cursed the one who makes any living being a target (for shooting)."
Reference: Bukhari, Book of Slaughtering, Chapter on What is Disliked Regarding Mutilation and Branding, Hadith: 5515; Muslim, Book of Hunting, Chapter on Prohibition of Using Animals as Targets, Hadith: 1958 (wording his)
And Sayyiduna Abdullah bin Abbas, may Allah be pleased with him, said:
نهى النبى عن التحريش بين البهائم
"The Prophet, peace be upon him, forbade making animals fight each other."
Reference: Abu Dawood, Book of Jihad, Chapter on Inciting Animals Against Each Other, Hadith: 2562; Tirmidhi, Book of Jihad, Chapter on Disliking Incitement Between Animals, Hadith: 1708 (chain weak)
أن النبى صلى الله عليه وسلم نهى عن اخصاء البهائم نهيا شديدا
"The Prophet, peace be upon him, strongly forbade castrating animals."
Reference: Majma' al-Zawa'id: 2655 citing Al-Bazzar: 1690; Baihaqi in Sunan al-Kubra: 24/10; and the hadith has supporting narrations
The people of ignorance used to pierce animals’ ears. The Quran condemned this as well, describing it as satanic whispers.
In the discussion on slaughtering, we have made it clear how much Islam desires that the method of slaughtering be as comfortable as possible to ease the animal’s suffering. Accordingly, Islam has instructed the use of a sharp knife, hiding the act from the animal’s sight, and not slaughtering it in front of other animals.
The degree of care and kindness Islam shows towards animals, which is beyond imagination, is a clear and luminous reality that the world is incapable of presenting an example for.
