Intellect vs Love: Aql vs Ishq

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ONE of the lively intellectual engagements in the Muslim (as well as in other) societies has been the debate between aql (often translated as intellect/reason) and ishq (love or intense/crazy love). There have been enough proponents in each camp, generating a heated debate.

The debate is: which one — aql or ishq — is more reliable as a source of guidance and salvation, knowledge and wisdom. According to Prof Annemarie Schimmel (a well-known scholar on Sufism), this debate is known by ‘virtually all religions’, but we focus here on the way the debate has been framed in Muslim societies. Very often, Muslim thinkers and Sufis have juxtaposed the two (aql and ishq) as mutually exclusive ways of being and knowing, while some integrate the two as symbiotic forces that human beings are blessed with.

Philosophers see aql as the main source of generating reliable knowledge for constructing a better human society and leading to the fulfilment of the human soul. On the other hand, the Sufis, led by Rumi (d. 1173), the most eloquent spokesman of this school, argue that human intellect is not a leader, but a misleader; it gives false pretence of the capacity of knowing reality, and creates barriers between partial intellect (aql-i juzwi) and that of the Universal Intellect (aql-i kuli).

Some see ‘aql’ and ‘ishq’ as complementing each other.
Rumi, however, has metaphorised aql with the role of a father, and ishq with that of a mother. Iqbal primarily followed Rumi in this regard while overall rejecting some forms of Sufism that he thought were at variance with the Islamic spirit.

Some scholars argue that the downfall of Muslims since the 13th century is not necessarily due to the Mongol invasion and destruction of Muslim lands, but mainly due to many Sufi ideas, like the alleged anti-intellectualism, that were seen as detrimental to human intellectual development. Whether it is Sufism or not, it seems that in many Muslim societies, some sections of society have tended to ignore or even downgrade the role of reason in understanding faith and shown complete lack of trust in its fruits vis-à-vis revelation on the assumption that revelation rejects human reason — an assumption that is quite some distance from the Quranic perspective.

The fact of the matter is that the Quran is replete with the invitation to think, to ponder, to reflect; but often interpreters of religions have ignored the very intellectual side of sacred texts, and focused on the ritual and ceremonial, daily routines and visible practices. They ignored the less public, but equally or more important dimensions of our religious life, like the reflection on and understanding of the faith, the world around us, as the locus full of the aayaat of God.

In between these contending camps, there have been those who have tried to see both as complementing each other by arguing that both have a place in human life and they should be understood in their own ways, rather than seeing them as mutually exclusive forces. Both have an indispensable place in human life, like the metaphor of Rumi of father and mother. Forsaking this life — claiming that one is devoted to ishq or worship — leads to apathy, neglect, and undervaluing of life.

If this world, as the Prophet (PBUH) tells us, is mazra’a al-aakhira, ie, the ‘cultivation field’ for the coming world, then it assumes a prime place. Islam teaches us to seek the best in this as well as in the next world (Quran, 2:201). Hazrat Ali is reported to have said that when you work (for this world), work as if you are going to live here eternally; and when you pray, pray (with so such humility) as if you are going to die tomorrow.

The study of intellectual traditions in Islam (see for example Intellectual Traditions in Islam by Dr Farhad Daftary), and Sufi traditions (Mystical Dimensions of Islam by Prof Schimmel) show that both have immensely contributed to Muslim cultures/civilisations. The intellectual traditions in Islam have expressed themselves in many shapes and shades, and helped us develop and interpret many disciplines of Islamic/Muslim sciences, including theology, philosophy, jurisprudence, art and architecture, governance, philology, calligraphy, history, ilm al-rijal, medicine, and what have you.

Similarly, the Sufi and other traditions of spirituality have also evolved in different forms and expressions that have enriched our life and contributed to human civilisations in so many areas such as symbolism, spirituality, poetry, stories, apart from spreading the message of love, unity of humanity and transcendental unity of religions, thus leading to religious pluralism.

Today, we need both — the proverbial ‘Sufi love’ to bind various peoples as God’s creatures (ayaal) or His signs (aayaat) and intellect — to improve the quality of life for all, seeing them both as synergistic forces.

By JAN-E-ALAM KHAKI, an educationist, with an interest in the study of religion and philosophy.
Published in Dawn, July 17th, 2015: http://www.dawn.com/news/1194926
http://islam4humanite.blogspot.com/2012/08/quran-intellect-and-reason.html

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People of interregnum

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"Surely, God does not forgive that a partner is ascribed to Him, and He forgives anything short of that for whomsoever He wills. Whoever ascribes a partner to God commits a terrible sin".(Qur'an;4:48)

The period between the periods of two prophets: 
The period starting from the point when the religion brought by the previous prophet was forgotten to the point when the next prophet came is called the “period of interregnum”; and the people who lived in that period and who did not live in the same time as either prophet are called people interregnum. They are given this name because the religious of the previous prophet was forgotten and the next prophet did not emerge yet. The people of interregnum are not responsible for worshipping like, prayers, fasting and zakah and the other orders of the religion. There is unanimous agreement about it. In the hereafter, they will not be accounted or punished for not performing worshipping. For a prophet is necessary to know them. However, those people did not meet a prophet. Therefore, they are not obliged to worship and obey the orders. Nevertheless, it is disputable whether they are obliged to believe in Allah or not.

According to Imam Maturidi, the people of interregnum are not obliged to worship and to obey orders but they are obliged to believe in Allah. For, God Almighty gave them the mind and He filled this world with innumerable creatures that will function as proofs for His existence and oneness. Man who knows that every needle must have its manufacturer and craftsman, that every letter must be written by someone that a country must have an owner, must find Allah, who is the artisan of the works of art in this world. And he must believe in Him. The mind has the ability to do it even if it does not hear the call of a prophet. Therefore, if people who lived in the period of interregnum died without believing in Allah, they are regarded to have died as unbelievers.

Imam Ashari holds the view that the people of interregnum are not obliged to believe in Allah because, according to Imam Ashari, Allah, who invites people to believe through His prophets, did not invite the people of interregnum since he did not send them a prophet. Therefore, they are not held responsible. For, mind and thought are not enough to know Allah. Therefore, according to Imam Ashari, the people of interregnum will not go to Hell due to unbelief.

As for the state of the people who lived after the emergence of our Prophet, Imam Ghazali makes a classification about them; it provides an answer for those who wonder about the state and the end of the Christians and Jews living today. Imam Ghazali says, after our Prophet was sent, people who do not believe are divided into three categories:

1st category: Those who did not hear the call of the Prophet and who were not informed about the Prophet. This group will definitely go to Paradise.

2nd category: The people who saw the state of the miracles shown by the Prophet and heard about his high ethics but who did not believe. This group will definitely go to Hell.

3rd category: It is the group between those two groups. They heard about the name of the Prophet but they did not hear about his characteristics. More precisely, they had known our Prophet since they were young, as - God forbid - an impostor whose name was Muhammad and who claimed to be a prophet. They heard nothing but negative propaganda about the Prophet; just like our children who heard about “Musaylama al-Kadhdhab” as an impostor who claimed to be a prophet.

Imam Ghazali does not make a definite judgment about them but he adds the following.  In my opinion, their state is like that of the first category; That is, like those who did not hear about our Prophet because they heard the name of our Prophet with the attributes that are opposite to his characteristics. This does not lead a person to think about it and to investigate it.

Today, in the world of the Christians, Jews and in other countries, it is possible to find people who belong to the three categories described by Imam Ghazali. No matter how much technology develops, it is known that there are primitive tribes living in the virgin forests of Africa. They have neither seen a television nor used a telephone. Therefore, they are included in the category that did not hear the name of our Prophet in the classification of Imam Ghazali; so, according to Imam Ghazali, they are people of Paradise.

There are many people who belong to the 2nd category both in our country and in many places in the world. They have heard about the attributes of our Prophet, regarding prophethood but they have not believed. In fact, with the development of the technology and the ease of having access to knowledge, they form the biggest category. They are people of Hell as it is expressed by many verses of the Quran. For, Islam abrogated all of the religions before it and made them invalid.

However, there are some people who belong to the 3rd category according to the classification of Imam Ghazali. There may be some people in the Christian or Jewish world living in a distant part of the country away from the social life and who had been informed about the Prophet in a negative way since they were children. Imam Ghazali does not make a definite judgment about those people but he says they resemble the people of Paradise in the first category. Allah knows the best.

We end this issue by the words of Badiuzzaman Said Nursi, who is a great scholar of our age, and we refer the voice of the truth to the knowledge of our Lord, who never errs or forgets.

"All scholars agree unanimously that people of interregnum will not be punished due to their mistakes regarding the details of the religion. In fact, according to Imam Shafii and Imam Ashari, they will not be held responsible even if they do not believe.

People become responsible only when a prophet is sent. Besides, it is necessary to know that a prophet was sent and to know the nature of the duty of the prophet for the responsibility to be valid. If what the prophet brought is not known due to some causes like the passing of time or heedlessness, those who do not know them are regarded as the people of interregnum and they are not punished for it."

Source: http://www.questionsonislam.com/article/what-state-person-who-has-not-heard-about-islam

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Folk Islam

Smokers’ Corner: Economics of spirituality by Nadeem F. Paracha, dawn.com

‘Folk Islam?’ Yes, Folk Islam — the strand of faith that still drives the everyday lives of millions of Pakistanis, especially in the country’s vast rural and semi-rural areas. And yet, till about 35 years ago, its social and cultural dynamics were intertwined with large segments of the country’s urban milieus as well.

Folk Islam, or the version that is present among Muslim populations in Pakistan and India, is that strand of the faith that emerged when — from the 12th century onwards — Muslim generals and monarchs from Central Asia, Iraq, Turkey and Afghanistan began to invade India.

While setting up their respective kingdoms in the region, they brought with them not only soldiers, ministers (wazirs) and clerics. With them and during their rule, also came a steady stream of Sufis.

The majority of their subjects in India were Hindus. But instead of trying to do the impossible by converting such a large population into accepting Islam, most of the Muslim rulers began to heed the advice of the Sufis who wanted to interact with the Hindu majority.

How economic well-being can affect centuries of faith and belief in just a few decades
This was an exhibition of political pragmatism on the part of the rulers who managed to ‘Indianise’ their presence through the cultural and theological interaction and intellectual exchange between the Sufis and the Hindus of India.

This interaction and exchange eventually began to evolve a rather unique brand of Islamic faith among the Muslims of India. Various non-Muslim traditions and ideas (that, to the Sufis, did not contradict the main beliefs of Islam) were adopted and as they evolved they weaved themselves into the social and economic fabric of everyday life of the Muslims of the region.

To put it briefly, on most occasions than not, following a more orthodox strand of Islam (by the Muslims) actually began to invite social isolation, and consequently, economic problems.

This was most apparent during the long reigns of three Mughal kings, Akbar, Jahangir and Shahjahan (16th-17th centuries), who were ardent followers of Sufi saints and adopted the strand of Islam that had been developing in the region.

This strand was never put down on paper and defined as a concrete philosophy as such. It was too tied to the daily ethos of the common Muslim folk of the land — a religious ethos that repulsed the more orthodox Muslims.

This indigenous strand of Islam that developed in the region between the 12th and 16th centuries helped the Muslim rulers of India to maintain a social contract of sorts between them and the region’s Hindu majority.

But more importantly it was the economic aspect in this regard that was also one of the main factors that helped this Folk Islam of the period to thrive and grow. It was supplementing the politics of the ruling elite; it worked well with the resultant social, economic and cultural dynamics of the period’s agrarian society and economy.

But all this began to change with the slow and painful decline of the Muslim empire in India from the 18th century onwards. As British colonialists began to strengthen their grip in the region and introduce political ideas derived from mercantilism, Muslim thinkers of the period became despondent because they had no idea how to face such a challenge, especially on political and economic levels.

As a consequence, after some 500 years of ruling India, these Muslim thinkers for the first time became conscious of the fact that they were a minority in India. In the 19th century a string of Muslim scholars and ideologues emerged. The moderate ones first tried to rekindle the pride and the past of their bygone empire and at the same time asked the Muslims to adjust their intellectual and economic dispositions according to the new ideas being introduced by the British colonialists.

Though such pleas attracted the small numbers of urban Muslims, the battle for the hearts and minds of the majority of Muslims in India was initially fought between two distinct groups of religionists. These would eventually evolve into becoming two new indigenous Sunni Muslim sub-sects in the region.

One group emerged from the Islamic seminaries of the Indian town of Deoband (and became known as Deobandis). Their analysis concluded that the Muslim empire in India collapsed because the rulers continued to distance themselves from the tenants of ‘true Islam’ and (thus) fell victim to the decadent and deviant spiritual concoctions.

Instead they advocated the undoing of what passed for Islam among the Indian Muslims and the infusion of more orthodox strands of the faith.

But the system of belief ingrained for 500 years in the ways of the Muslims of the region was just too deep to exorcise the way the Deobandis wanted to. As a reaction, some Islamic scholars appeared from the Indian town of Bareilly (hence called the ‘Barelvis’), who mounted a hefty polemical and doctrinal defense of the beliefs of the common Muslims of India.

Though the Muslims who had been urbanised and impacted by the colonial mercantile capitalism of the ‘British Raj’ became either ‘Muslim modernists’ or began to drift towards what the Deobandis were advocating, the majority of Muslims who were still tied to agriculture remained attached to Folk Islam because it now became attached to powerful landed Islamic spiritual leaders (the pirs).These pirs became essential elements behind the agrarian Muslims’ economic well being.

After the creation of Pakistan, so-called Barelvi Islam was allowed to prosper in Pakistan and some of its traits, like its spiritual music-forms (such as the Qawaali), colourful rituals (adopted and augmented from certain indigenous regional rituals) and traditions also became popular among the urban working-classes and segments of the middle-classes.

During the government of Z.A. Bhutto in the 1970s these became politicised when the government began to express its populist tenor by using the traditions of visiting Sufi shrines (to mingle with the masses) and adopting popular Sufi anthems as party songs at rallies.

Nevertheless, this strand of the faith gradually began to erode when the same government also opened up brand new avenues of employment for Pakistanis in the oil-rich Arab countries.

Here the Pakistanis came across a dryer and more puritanical strand of Islam and by the early 1980s, much of the country’s urban middle and lower-middle-classes had begun to shun their folk pasts.

This past, it was believed, was not suitable to sustain the kind of economic tendencies that more and more Pakistanis were now embroiled in, especially after earning in Riyals and Dirhams.

The nature of the new money that began to pour into Pakistan from the pockets of those who had worked in or were still working in oil-rich Arab countries was such that it came with an undeclared condition: This money will only benefit you if you mend your distorted religious beliefs.

Since society was becoming polarised into groups that would prefer to only interact with their own kind, pragmatism demanded that one (even superficially) adopt the faith of those with money to spend and invest.

When most Pakistanis came into contact with their Arab employers, they were initially disoriented by what they saw and felt was a somewhat dry strand of the faith.

Never before had the Pakistani working and middle-class folk (who managed to travel to countries like Saudi Arabia and the UAE in the 1970s), made the kind of money that they began to make in those spiritually dry but materially rich lands of the limousine-driving Arabs.

However, more than these Pakistanis being persuaded to give up their old version of the faith and take up what their Arab paymasters insisted was ‘true Islam,’ it was the money that they made and the sudden rise in their social status back home, is what convinced them to shed their old beliefs.

After all, the old beliefs now reminded these Pakistanis of days that may have been more fun and open-ended, but these were also days when they had struggled to own their own TV set, freezer, air-conditioning unit and refrigerator.

In other words, the shedding of folk traditions and the adoption of a new strain of the faith also became a kind of a badge exhibiting a person’s enhanced economic status and social standing.

Nevertheless, in the last three decades, this is changing. But to what? For this one will have to find out what spiritual exhibition and disposition is now guaranteeing economic well-being.

Published in Dawn, Sunday Magazine, June 7th, 2015

Non Muslims in Islamic Society

Protection of Minorities, a Religious Obligation of Muslims

By: Aftab Khan

http://aftabkhan-Net.blogspot.com

“ .. Nearest in affection to the believers (Muslims) are those who say: "We are Christians…”(Qur’an;5:82).

"It was not until the Western nations broke away from their religious law that they became more tolerant, and it was only when the Muslims fell away from their religious law that they declined in tolerance". [Pickthall]

[حضرت محمدﷺ کا عیسائیوں کے ساتھ عہد [اردو]

Introduction:

Although no one is safe in Pakistan and other Muslim countries fighting terrorism, occasionally acts of violence are committed against minorities especially the Christians, on various pretexts. No one is safe form the the terrorists, who attack Mosques, Churches and other places of worship, even the children in schools are not spared. The state has declared war against terrorism, targeting them every where. However it is not possible to guard each and every place. Citizens have to be vigilant.

Islam, while upholding balanced views in general, enjoins the most solicitous care for the weak and oppressed. In communities which base their civil rights on brute strength, the weaker go to the wall, and public opinion expects nothing else. Even in modern democracies of the saner sort, it is often told that it is the fate of minorities to suffer; strength of numbers here becomes the passport to power and privilege. The minorities (non Muslims) in an Islamic state are to be treated with justice in every way-in rights of property, in social rights, and in the right to opportunities of development. The non-Muslim living under the protection of a Muslim state is referred as Dhimmi, [from Zimma, protected (by state)] a free non-Muslim subject. They are exempt from duties of Islam like military service and Zakat, instead they are required to pay jizyah (poll-tax). Historically some Islamic governments paid this poll tax for poor non-Muslim subjects or reduced it to mere symbolic tax. If the State cannot protect those who paid jizyah, then the amount they paid is returned to them.

In Pakistan the minorities enjoy their rights through the social contract ingrained in constitution. They pay all taxes and serve in the armed forces. Many Christians like ‘Cecil Chaudhri’, are decorated war heroes and many more laid down their lives for the defence of Pakistan. I remember my class fellow Daniel, who joined Pak Army and laid down his life in East Pakistan during 1971 war. Justice Cornelius, the man of integrity rose to the coveted position of Chief Justice of Pakistan, while Justice Bhagwan Das retired as an honorable judge of Supreme Court and appointed Chairman of Public Service Commission. His role in judicial crisis remained exemplary.

Protection Non Muslims & Their Places of Worship:

It is one of the fundamental principles of Islam that every religion which has belief in God as its focal point must be accorded full respect; however much one may disagree with its particular tenets writes Muhammad Asad in his commentary, The Message of Qur’an. The Muslims are under an obligation to honour and protect any house of worship dedicated to God, whether it be a mosque or a church or a synagogue (also mentioned at Qur’an;22:40); and any attempt to prevent the followers of another faith from worshipping God according to their own lights is condemned by the Qur'an as a sacrilege. Allah says: “Hence, who could be more wicked than those who bar the mention of God's name from [any of] His houses of worship and strive for their ruin, [although] they have no right to enter them save in fear [of God]? For them, in this world, there is ignominy in store; and for them, in the life to come, awesome suffering.”(Qur’an;2:114).

A striking illustration of this principle is forthcoming from the Prophet's treatment of the deputation from Christians of Najran in the year 10 Hijrah. They were given free access to the Prophet's mosque, and with his full consent celebrated their religious rites there, although their adoration of Jesus as "the son of God" and of Mary as "the mother of God" was fundamentally at variance with Islamic beliefs (Ibn Sad I/I,'84 f).

Prophet Muhammad (peace be upon him) was the main enforcer of human rights safeguarding the legitimate interests of minorities: The monks of Mount Sinai were provided protection, hence it is ‘Sunnah’ (Tradition) of the Prophet Muhammad (peace be upon him) to protect the minorities. On establishing the first Islamic state at Medina, Prophet Muhammad (peace be upon him) entered into many alliances, treaties with the Muslims and the non-Muslims, securing peace and tranquility for the Muslims and non-Muslims alike.

The Charter of Medina, in fact was the first ever written constitution in the history of mankind for a multi religious society. This was based on the contract agreed upon by Muslims, Jews and others, stipulating that they all would be treated as equal citizens of Medina, giving the non-Muslims right of choosing a legal system they wished their affairs be governed by, be it Islamic or Jewish law or pre-Islamic Arab tribal traditions. This confirms the principle “no compulsion in religion”, freedom of expression and religious practice was open to everyone. It gave the right of protection, security, peace and justice; not only to Muslims, but also to the Jews who lived in the City of Medina, as well as the allies of Jews who were non-Muslims. The Jews were recognized as a separate political and ethnic minority, and allowed to practice their religion quite freely. In fact, Jews were considered on an equal bases as Muslims under the Islamic State.

The Prophet (peace be upon him) was very sensitive to the protection of minorities, as evident from the Hadith narrated by Abdullah bin Amr:

The Prophet (peace be upon him) said:

"Whoever killed a Mu'ahid (a person who is granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling)."(Sahih Al-Bukhari Hadith:9.49). Narrated Amr bin Maimun: The second Caliph Omar (after he was stabbed by a man from minority), instructed (his would-be-successor) saying, "I urge him (i.e. the new Caliph) to take care of those non-Muslims who are under the protection of Allah and His Apostle (peace be upon him) in that he should observe the convention agreed upon with them, and fight on their behalf (to secure their safety) and he should not over-tax them beyond their capability." (Sahih Al-Bukhari Hadith: 4.287).

It is one function of Islamic law to protect the privileged status of minorities, and this is why non-Muslim places of worship have flourished all over the Islamic world. Muslims during their rule granted freedom of worship to all religious communities in the Holy City of Jerusalem. Throughout the Muslim world, churches, synagogues and missionary schools were built within the Muslim neighborhoods. These places were protected by Muslims even during the contemporary crises in the Middle East. As per Qur’an; “…Did not Allah check one set of people by means of another there would surely have been pulled down monasteries churches synagogues and mosques in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid His (cause); for verily Allah is Full of Strength Exalted in Might (Able to enforce His Will).”(Qur’an;22:40)

Kindness and Equity:

Muslims are encouraged to act towards all the non-Muslims living in Islamic state with kindness and equity. As per Qur’an;

"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, Allah does not forbid you to show them kindness and to behave towards them with full equity. Indeed, Allah loves those who act equitably"(Qur’an;60:8).

There are numerous Hadiths, which encourage Muslims to be kind to other religious communities, especially those who constitute minorities in the Muslim State. As a result many deserving non Muslims were able to get very high positions in the Muslim hierarchy. Islam does not forbid engagement in respectful and peaceful dialogue with others, especially the People of the Book, provided that neither side exploit the illiteracy or dire financial need of others so as to psychologically manipulate them in the name of outreach.

Legal and Dietary Freedom:

Islamic law also permits non-Muslim minorities to set up their own courts, which implement family laws drawn up by the minorities themselves. The rights of minorities are well protected in Islam. Another interesting fact in Islamic history is that although Muslims are prohibited from preparing, selling and consuming alcohol, whereas the ruling is not the same with non-Muslim. If non-Muslim minority in an Islamic state wish to do so, and do not involve Muslims, they would actually be given this right, they even consume pork, strictly prohibited for the Muslims. This points out that the concept of human rights in Islam has often been given a much negative view. While throughout Europe and America, Muslims are not permitted to make the call to prayer (adhan) on loud speakers, church bells ring freely in the Muslim world.

Special Status of Christians as ‘People of the Book’ in Islam:

In order to be a  Muslim, one has to affirm his belief in Allah (One God), His angels, His books (Qur’an and all scriptures previously revealed to His Messengers which also include the original Torah, Psalms and Gospel), His messengers (include all Biblical prophets, from Adam to Jesus, 25 mentioned by name in Qur’an), and Muhammad (peace be upon him) to be His Last Messenger, Resurrection after death on the Day of Judgement, accounting and the scales, hell and paradise and that the good and evil of Destiny are from Allah Most High. Muslims, Jews and Christians share their common ancestor Abraham (pbuh).The Christians and Jews are called People of the Book in Qur’an. Muslims are asked to call upon the People of the Book for common terms that is to worship One Allah, and to work together for the solutions of the many problems in the society.

In Islam there is no preference for any special race or chosen people. Allah says: “Those who believe (in the Qur'an) and those who follow the Jewish (Scriptures) and the Christians and the Sabians (a monotheistic group) and who believe in God and the last day and work righteousness shall have their reward with their Lord; on them shall be no fear nor shall they grieve.”(Qur’an;2:62). This is with reference to those Jews and Christians and monotheists who could not receive the message of Islam,

Islam is the only faith other than Christianity which regards Jesus Christ (pbuh) and Mary in very high esteem. One is astounded to find the some people portraying Islam and Muslims as the enemies of Christ, infidels and pagans, not realizing the respect and love Muslims have for Jesus and Mary (peace be upon them). The Qur’an mentions "Jesus" by name twenty five times, as the "Messiah" eleven times. He is also addresses as Jesus the son of Mary: “And We made the son of Mary and his mother a sign for mankind,..”(Qur’an;23:50).  Chapter number nineteen in Qur’an has been named after ‘Mary’ and mentions her by name at least thirty three times.  She is seen modestly dressed with her head covered; the Muslim women are also dressed modestly like Mary.

Doctrinal differences apart Qur’an grants special status by considering Christians nearest in affection to the Muslims:

“You will find the most violent in enmity to the believers are the Jews and the idolaters (pagan Arabs); and nearest in affection to the believers are those who say: "We are Christians." That is because among them there are men that are priests and monks, who do not behave arrogantly.”(Qur’an;5:82).

This is because the Christians do not believe, as do the Jews, that revelation is God's exclusive gift to the children of Israel; and their "priests and monks" teach them that humility is the essence of all true faith. It is noteworthy, points out Muhammad Asad,  that the Qur’an does not in this context include the Christians among "those who are bent on ascribing divinity to aught beside God" (Alladhina ashraku-the element of intent being expressed in the use of the past tense, similar to Alladhina kafaru, Alladhina Zalamu, etc.): for although, by their deification of Jesus, they are guilty of the sin of shirk ("the ascribing of divinity to anyone or anything beside God"), the Christians do not consciously worship a plurality of deities inasmuch as, theoretically, their theology postulates belief in the One God, who is conceived as manifesting Himself in a trinity of aspects, or "persons", of whom Jesus is supposed to be one. However repugnant this doctrine may be to the teachings of the Qur'an, their shirk is not based on conscious intent, but rather flows from their "overstepping the bounds of truth" (mentioned at Qur’an; 4: 171, 5:77) in their veneration of Jesus Christ.

Jesus Christ and Islam:

Jesus Christ is highly respected by Muslims as prophet of God. Muslim is a person who submits his will to God. Jesus Christ (pbuh) said; “I can of myself do nothing: as I hear, I judge: and my judgment is righteous; because I seek not mine own will, but the will of Him that sent me.”(John;5:30), “Thy will be done”. (Mathew;6:10,26:42). Hence Jesus submitted his will to the ‘Will of God’ (Muslim). Muslims worship the same one God, worshiped by Jesus, they are required to offer obligatory prayes (Salah), keep fast (saum) and spend on charity (zakah) practice humility which was also practiced and preached by Jesus(Mathew;17:21, 23:23-24, 26:36, 1 Peter;4:8). Muslims are circumcised as was the Jesus (Luke;2:21-24), they greet in the same manner as Jesus (peace be upon him) greeted in Hebrew ‘Sholam alay kum’(Luke;24:36), the Islamic greeting in Arabic: “Assalaamu alai kum” both meaning ‘Peace be on you’. Muslims also do not eat pork nor indulge in intoxicants. Attire and appearance of Jesus with a beard is same as of faithful Muslim. Jesus was the last Hebrew prophet, who was sent by God to preached the  implantation of the Law of Moses to the Jews (Mathew;5:17-20) and make lawful some of that which was forbidden to them(Qur’an;3:49,50). Muslims believe in Jesus as messenger of God (Bible;Acts;2:22), his miraculous birth without father(Qur’an;19:16-40, Matthew;1:18-25 & Luke;1:28-35), the miracles performed by the will of God(Qur’an;3:49, Mathew;4:23,9:35, Luke; 4:22, 9:11, 3:8 and Acts:4:16).  They further believe in the revelations (Injeel, Gospel, scripture) he received form God, who saved him and raised him up to Himself, to be sent back to this world before end of time. Prophet Jesus (peace be upon him) prophesized the advent of Muhammad, peace be upon him.(John;14:16, 15:26,16:7,12-14, Qur’an;6:20).

Equitable Muslim Rule:

The history of Islam proves that Muslims, Christians, and Jews and other non Muslims [like Hindus in Moghal empire] lived together in dominant Islamic societies. When the 2^nd Caliph Omar took Jerusalem from the Byzantines in 634 C.E, he insisted on entering the city with only a small number of his companions. Proclaiming to the inhabitants that their lives and property were safe, and that their places of worship would never be taken from them, he asked the Christian patriarch Sophronius to accompany him on a visit to all the holy places. The Patriarch invited him to pray in the Church of the Holy Sepulchre, but he preferred to pray outside its gates, saying that if he accepted the invitation to pray in church, later generations of Muslims might use his action as an excuse to turn it into a mosque. A mosque was built on the spot where Omar prayed. The Christians entrusted the Muslims, and as such the key of the Church in Jerusalem kept in the hands of the Muslims.

Social Courtesies & Justice:

There are other social courtesies which Muslims are urged to extend to non Muslims: like the respect is to be extended to the non Muslim deceased;(Sahih Al-Bukhari Hadith:2.399). Condolences are desirable, even if the deceased was a non-Muslim.  It is permissible for a Muslim to visit a sick non-Muslim person.(Fiqh-us-Sunnah, Fiqh 4.5). The strong emphasis placed on the need to behave with equity towards minorities has been heeded by Muslims throughout the ages. Minorities in the Muslim State have always enjoyed a fair and kind treatment by the Muslim majority. On the personal level, there is nothing to stop any Muslim from forging a friendship with non-Muslims who harbor no ill intentions against Islam or its followers.

Any man or woman, of any race or faith, may, on accepting Islam, freely marry any Muslim woman or man, provided it be from motives of purity and chastity and not of lewdness. As always, food, cleanliness, social intercourse, marriage and other interests in life, are linked with the duty to Allah and faith in Him. Duty and faith are for individual’s own benefit, here and in the Hereafter.

Social intercourse, including eating (halal) food and marriage with women from the People of the Book is permitted by Islam. According to Qur’an: “This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers but chaste women among the People of the Book revealed before your time when ye give them their due dowers and desire chastity not lewdness nor secret intrigues.”(Qur’an;5:5).

Islam looks after the interest of non believers with justice, the good deeds of non-believer will not be wasted. Narrated Anas ibn Malik: Allah's Apostle (peace be upon him) said about reward for a non-believer, that he would be made to taste the reward (of virtue in this world). (Sahih Muslim Hadith:1305). The children of minorities (non-Muslims), are similar to the children of Muslims with respect to their entry into Paradise.(Fiqh-us-Sunnah, Fiqh 4.89a).

Islam guarantees full protection and security of the State including freedom to practice religion to all non Muslims. Human life of Muslims and non Muslims alike, has a very high place in Islam. The killing of innocent people is strictly prohibited, according to Qur’an: “if anyone slew a human being unless it be for murder or for spreading mischief in the land it would be as if he slew the life of all mankind: and if anyone saved a life it would be as if he saved the life of all mankind.”(Qur’an;5:32). This commandment is not conditional to the killing of innocent Muslim but about killing of innocent human being (Al-nas). Killing is only permitted in state of war or through judiciary if some one commits some crime warranting such punishment. Violence through mob justice is totally against the teachings of Islam.  

Conclusion:

Muslims love Qur’an and Prophet Muhammad (peace be upon him) than their own self, which should be abundantly clear to the world if they know little about Muslims and history. The reaction in the Muslim world against publication of blasphemous caricatures a Dutch newspaper is just a small indicator. The sectarianism has weakened the very foundations of Pakistan; even now the war with extremist elements is being fought by the soldiers of Pak Army, who are being martyred for the sake of peace and safety of citizens of Pakistan. The ruthless religious fanatics has no mercy even for their Muslim brothers, they kill innocent people through suicide bombers on the name of Islam. Hence under present circumstances the incidence of violence against minority non Muslims, should be considered as part of the larger scheme of terrorists and enemies of Pakistan to create anarchy to achieve their goals. The rough statistics show that there has been more blasphemy related incidences against Muslims than the minorities. Though any sane Muslim can not even think of such acts.

It appears that some people have the tendency to exploit the religious sensitivities of common Muslims to settle their scores or to achieve nefarious designs. The Christians and non Muslims living in Pakistan or elsewhere must understand the Muslim sensitivities and be extra conscious not to provide any opportunity to the fastidious elements to exploit. However any act of violence, against peaceful citizens cannot be condoned on any pretext. The culprits should be apprehended and those found negligent in protecting the citizens should be punished through the process of law, to avoid reoccurrence of such crimes. The media should play its part in educating the society to be tolerant, non violent and law abiding.

Tolerance and moderation which Muslims appears to lack now, has been the hallmark of Islam. Allah says: “We have made you (Muslims) a community of the middle way (keeping balance in extremes) so that you may testify against mankind and that your own Messenger may testify against you.”(Qur’an;2:143). The English educationist and historian, Thomas Arnold observed: ‘During the Muslim rule, on the whole, the level of tolerance exhibited towards non Muslims was missing in Europe till modern times’. The Muslims as true followers of Prophet Muhammad (peace be upon him) and adherent of Qur’an, should be tolerant towards minorities and adhere to Shari’a (Islamic Law). The great scholar Marmaduke Pickthall was very right, when he wrote:

"It was not until the Western nations broke away from their religious law that they became more tolerant, and it was only when the Muslims fell away from their religious law that they declined in tolerance".

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حضرت محمدﷺ کا عیسائیوں کے ساتھ عہد [اردو]

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Yusuf Estes - Introducing Islam To Non-Muslims - YouTube

▶ 79:27
www.youtube.com/watch?v=uC03bkOCo48



Jan 12, 2012 - Uploaded by سبحان الله استغفر الله
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Why do non-muslims have to pay Jizyah tax under Islamic ...


▶ 5:10
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Aug 17, 2011 - Uploaded by Live4AllahSWT
Why do non-muslims have to pay Jizyah tax under Islamic Sharia Law? ..... @NoMoreConspiracy brother, the countries that are currently under  ...

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Does Islam preach respect for other faiths? ...We open our doors to our non muslim nationsand don't require, that's right DON'T REQUIRE

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