8, Universal mercy. The essence of Islam and its prophet’s mission is summed up in the following verse:” And (thus, O Muhammad), We have not sent you, but as mercy to all the worlds” (21:107). To remove any particularization of this mercy, the Prophet Muhammad (saw) explained that mercy is not being merciful to one’s companion but merciful to all. He also explained,” He who is merciful to others, will be treated mercifully.” (Bukhari).

It is obvious that Muslims are not the only dwellers of the earth. Hence the command to be merciful applies to all. In fact, mercy applies as well to animals and other creatures of Allah. A logical fruit of this attitude of mercy is to love humankind as persons and fellow honoured creatures of Allah. This love finds its greatest form by loving good and guidance from them. This does not mean loving their wrongdoing or their rejection of faith in Allah. It is the love of their guidance and well being in this life and in the life to come.

9, Universal peaceful co-existence. The basic rule governing the relationship between Muslims and non-Muslims is that of peaceful co-existence, justice and compassion. The following two verses are key verses that embody that general rule:” As for such (non-Muslim) who do not fight you on account of (your) faith, or drive you forth from your homelands, God does not forbid you to show them kindness (also love and respect) and to deal with them with equity, for 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. As for those, from among you, who turn towards them for alliance, it is they who are wrongdoers” (60: 8-9).

These verses make it a Muslim’s duty to treat peacefully co-existing persons with equity (qist) and birr. The term birr and its derivatives are the same expressions used in the Qur’an and hadith to refer to one’s relationship with his/her parents. Such relationship is more than kindness, since it includes also love and respect. Many English translations of the Qur’an have translated this term as kindness, a translation that falls short of the richer meaning of the original Arabic term.

To ameliorate this problem, the bracketed statement (also love and respect) was added above. The term qist has been translated as justice. Justice however is closest to another

Arabic adl. Adl however refers to giving the other his/her

rights, no less and no more. Other scholars argue that the

Qur’anic term qist means going beyond justice by giving more than what is due to others.

10, Peaceful dialogue, especially with the People of the Books. All of the above nine principles apply to all non-Muslims. The Qur’an accords the People of the Book (Jews and Christians) a special position. The very term to designate them distinguishes them from others such as idolatrous Arab. It is a complimentary title as it acknowledges that, like Muslims, their faiths are based on revealed books or scriptures.

In its family and dietary laws, the Qur’an gives a special consideration to the People of the Books. For example, a Muslim male may marry a believing Jewish or Christian woman (5:5). The Qur’an exhorts Muslim to engage a peaceful dialogue with Jews and Christians:” Say (O Muslims), O People of the Book! Come to a common term which we and you hold in common: that we shall worship none but Allah, and that we shall not ascribe divinity to any beside Him, and that we shall not take  human beings for our lord beside Allah, and if they turn away, then say: bear witness hat we submit ourselves unto Him” (3:64).

It may be noted that “turning away” from this invitation is not presented as a punishable offence in this life and that the consequence of rejection is to simply testify Muslim’s submission to Allah.

Another verse in the Qur’an encourages peaceful dialogue and invite all to build upon the common ground between Muslims and the People of the Book except in a most kindly manner, except for those of them who are bent on evildoing, and say:’ We believe in the revelation which has come down to us and in that which has come down to you; our Lord and yours is One and it is to Him that we (all) submit ourselves’” (29:46). Not only do Muslims, Christians and Jews share belief in the One God and divine revelation, they also share belief in human responsibility, consequences of good and evil deeds, moral teachings and other values such as love, peace and justice.

It may be concluded that the ten values and principles above represent a solid foundation for a peaceful relationship and co-existence with all, irrespective of their religious choices. It may be noted, however, that genuine and lasting peace must be protected and safeguarded against those who try to destroy it. Genuine peace does not necessarily mean the total absence of use of force or even war as a lesser evil and as a last report.

(ends)

By Dr. Jamal Badawi