Relationship of Muslims with Rest of Humanity

 Relationship of Muslims with

Rest of Humanity

Dr. M. Rafat

The basic relation between Muslim and the rest of humanity is therefore one of the dialogue and cooperation. The basis of this dialogue and cooperation is the eternal human values, which are implicitly recognized and shared by ail human beings. This inspiration for those noble activities is derived from faith in the Creator.

Muslims are a community which has been described by the Holy Qur'an as “Ummat-e-Wasat” and as "Khair-e-Ummah". The first term implies that the Muslim community should have impartial attitude towards the various groups of human beings. The Muslim community is expected to interact with these groups in a just impartial manner. The scope of the term includes the duty assigned to Muslims of being “witnesses unto mankind”. Muslims are supported to comprehend and realize the truth (Haqq) and than convey that truth to the whole of humanity. They are also expected to mould their individual and collective behaviour in a way which reflects the truth. The second term “Khair-e-Ummah” implies that the Muslim community should be “the best” in its attitude, values and conduct. It should continuously strive to “enjoin the good" and "forbid the evil”.

At other place in the Holy Qur'an, the Muslims have been asked to invite people in general towards Allah, their Creator. This action is known as “Dawah” in Islamic terminology. This “Dawah” is a basic characteristic of the Islamic personality. The conviction and the faith in Islam which motivates a person to follow the Islamic teachings, also motivates him, simultaneously to invites the whole of humanity towards Islam. A “faith” which enable a person to follow Islam and yet does not prompt him to invite other towards it, is certainly a very “weak faith”.

If we analyze the various aspects of the Muslim personality and the nature of Muslim community as briefly mentioned above, we realize that the interaction of Muslims with the rest of humanity has a number of dimensions. They may be mentioned as:

Dawah i.e. inviting human beings towards faith in Allah.

Enjoining the good and forbid the evil. (امر بالمعروف و نہی عن المنکر),

Guiding human beings towards the truth in all matters (Shahadat-e-Haqq), Promoting justice among individuals and among groups (Adl).

In carrying out the above tasks, the Muslims will be inspired by their faith in Allah. They would work without expecting any “reward” from human beings. They would also face resolutely any criticism or opposition from any quarter. They are expected to perform these duties individually as well as collectively in a conscious, planned and organized manner.

The task of enjoining the good and forbidding the evil offers very wide scope of cooperation between Muslims and Non-Muslims. In all aspects of human fife, one may identity the “good” and the “evil”. In matters of belief, unflinching faith in the Creator constitutes the “good” or the “norm”. Unjust association of partners with God is "evil" or a violation of the norm. Similarly in social dealings, honesty, integrity and fair play are the norm. On the other hand, dishonesty and corruption are Munkar (or violation of the norm). In the area of personal conduct, modesty and chastity are the norm while nudity and permissiveness violate the norm. To preserve the natural environment by adopting healthy lifestyle is the norm while destruction of the environment is evil. In all these diverse matters, Muslim should take the initiative and actively engage themselves in the task of establishing the good and of eliminating the evil. They should cooperate with other human beings and groups in these activities and also seek their cooperation.

In the task of Dawah also, the cooperation of all human beings should be sought. People, who have just been introduced to Islam or are at various levels of understanding it, should be encouraged to share their information about Islam with others. Thus Dawah should be an activity in which all human beings may participate and Muslims may benefit from their cooperation and participation.

The basic relationship between Muslims and the rest of humanity is therefore one of dialogue and cooperation. The basis of this dialogue and cooperation is the eternal human values, which are implicitly recognized and shared by all human beings. The inspiration for these noble activities is derived from faith in the Creator.

Another moral teaching underlined by Islam is compassion and kindness. If a person is hungry, thirsty or ill, he or she deserves help. The needy person should be provided with food, water and medical help. If a person is oppressed, he needs encouragement and help to fight and overcome the oppression. It is a Muslim’s duty to help the oppressed. If the dignity of a human being is violated and he denied the proper respect which is his God– given right, it is a Muslim's duty to fight for his human dignity. In all such acts of kindness, a Muslim will not discriminate between Muslims and Non-Muslims. His compassion and kindness would be all pervasive and for everyone.

Besides these eternal and fundamental aspects of relationship between the Muslim and the rest of humanity, there is also a "transient" or “temporary” aspect. There may be some Non-Muslims, who violently oppose Islam, commit aggression against Muslims or oppress them. Muslim must not surrender before such tactics. They must defend themselves and must fight to defend their dignity and human rights. In this struggle, however, they would work within the boundaries set by Islam. Thus “conflict” is a possible temporarily relationship between some Muslims and some Non-Muslims. But this conflict should be confined to that group of Non-Muslims which due to its inhuman and atrocious conduct furthers such a conflicts. This clash is “temporary” because if that particular Non-Muslim group gives up its unjust attitude, the conflict will also cease. During the course of this conflict also, Muslim must abide by ethical norms and carry out their struggle within the moral and legal boundaries set by Islamic law.