Understanding the Qur’an: A Fundamental Premise (Part 2/3)
Qur’an
1. Muhammad’s Mission
a. Phase 1: The Admonition
In the fortieth year of his life, the Prophet Muhammad (sws) was summoned by the Almighty to serve Him. Makkah at that time was the social and cultural centre of Arabia. It was its central city. So, in accordance with the established practice of the Almighty of sending a Rasul to the central city of a land, Muhammad (sws) was called upon to begin his endeavour in this city:
Thus have We sent by inspiration to you an Arabic Qur’an that you may warn the mother of cities and all around her; – and warn [them] of the Day of Assembly of which there is no doubt: [when] some will be in the Garden, and some in the Blazing Fire. (42:7)
In Makkah, where the Prophet (sws) spent about thirteen years of his propagational endeavour, his addressees were basically the Idolaters12 – the descendants of the Prophet’s great ancestor: the Prophet Isma’il (sws). However, the People of the Book (the Jews and the Christians) were also addressed at various instances. Besides these two distinct pockets of opponents, there were the Munafiqun (the hypocrites) who were non-existent in Makkah and emerged in Madinah as the Islamic message started to gain momentum.
Muhammad (sws) bore witness to the truth before all these three groups and refuted their evil beliefs. He revived various Abrahamic practices and rituals and cleansed them of corruptions added by polytheists, and delineated the basic truths of monotheism and accountability in the Hereafter on the basis of the Shari‘ah brought by him.
The real debate with the Idolaters concerned their polytheistic beliefs and religious innovations (bid‘at). They were repeatedly asked to give up their religion of idolatry since it had no grounds. It was only the Almighty who could have told them that He had associated with Him certain other deities. Without the sanction of the Almighty, they had no means to know about such details for themselves. Consequently, when they claimed that polytheism was revealed to them by the Almighty Himself, the Qur’an called this a vicious a lie:
Soon shall We cast terror into the hearts of the disbelievers because they joined companions with Allah for which He had sent no authority; their abode will be the Fire; and evil is the home of the wrongdoers! (3:151)
These are nothing but names which you have devised – you and your fathers – for which Allah has sent down no authority [whatsoever]. They follow nothing but conjecture and what their own souls desire! – even though there has already come to them guidance from their Lord! (53:23)
The Idolaters were asked to believe in the Qur’an if they wanted to succeed in the Hereafter. They were directed to ask the People of the Book if they had any doubts about this Book. The righteous among them would vouch for it:
Those to whom We have given the Book rejoice at what has been revealed to you: but there are among the clans those who reject a part thereof. (13:36)
They were told that they have been blessed with the Qur’an lest they might present the excuse that they never received a book from the Almighty as was received by the Jews and Christians before them:
And this is a Book which We have revealed as a blessing; so follow it and be righteous that you may receive mercy, lest you should say: ‘The Book was sent down to two peoples before us, and for our part, we remained unacquainted with all that they learned by assiduous study or lest you should say: ‘If the Book had only been sent down to us, we should have followed its guidance better than they.’ Now then has come unto you a clear [sign] from your Lord, -- and a guide and a mercy. Then who could do more wrong than one who rejected God’s signs, and turned away therefrom? (6:155-157)
Similarly, the People of the Book were asked to desist from their attitude of hostility and antagonism and to honour the covenant they had made of professing belief in the final Rasul – someone whose name was mentioned in their very books:
Fulfil the Covenant of Allah when you have entered into it, and break not your oaths after you have confirmed them: indeed you have made Allah your witness; for Allah knows all that you do. And be not like the woman who breaks into untwisted strands the yarn she has spun after it has become strong. Nor take your oaths to practise deception between yourselves, lest one party should be more numerous than another: for Allah will test you by this; and on the Day of Judgement He will certainly make clear to you [the truth of] that wherein you disagree. (16:91-2).
He [-- the Almighty --] said: ‘With My Punishment I visit whom I will; But My mercy extends to all things. That [mercy] I shall ordain for those who do right, and practise regular charity, and those who believe in Our signs – Those who are following the Messenger, the unlettered Prophet, whom they find mentioned in the Torah and in the Injil – for he commands them what is just and forbids them what is evil; he allows them as lawful what is good [and pure] and prohibits them from what is bad [and impure]; he releases them from their heavy burdens and from the yokes that were upon them. So those who believe in him, honour him, help him, and follow the Light which is sent down with him – it is they who shall prosper. (7:156-7)
Initially, he could muster very little support from his tribe in favour of his message. Most people of Makkah rejected his call and only a few youth of the city accepted it. The hostility shown by the chiefs of Makkah was so severe that most people reckoned that it would only be a matter of days before this newly founded faith would reach a disastrous end. The Prophet (sws) and his companions were put through severe physical torture and mental affliction. Such was the extent of the persecution suffered by the Prophet (sws) that for many years he had to confine his endeavour to his near relatives. However, after many years of persistent struggle, when it became evident that the people of Makkah were denying the Prophet (sws) due to sheer obstinacy, the Almighty asked him to dissociate himself from these people.
b. Phase II: The Renunciation
After thirteen long years of preaching, the Prophet (sws) failed to muster to any substantial support from his people. He was told by the Almighty that the truth had been unveiled to the people of Makkah (and as a result to the whole of Arabia) in its ultimate form. They had knowingly denied it and therefore were now prone to punishment. In the meantime, the city of Madinah had come under the influence of the Prophetic message and its chiefs readily accepted Islam. The Prophet (sws) was directed to migrate to Madinah and leave his people. Surah Kafirun records this declaration of renunciation in the following words:
Declare you [O Prophet!]: O Disbelievers! I shall worship not that which you worship. Nor will you ever worship [alone] that which I worship. Nor ever before this was I prepared to worship that which you worshipped. Nor were you ever prepared to worship that which I have been worshipping. [So, now] to you your religion and to me mine. (109:1-6)
This is the only instance in theQur’an in which the disbelievers have been directly addressed in such words13. These words are not meant to condemn or chide them; they actually convey their true behaviour. After thirteen long years of preaching and exhortation, the leaders of the Quraysh had refused the calls of sense and reason. Their denial was based on nothing but stubbornness in spite of the fact that the truth had been revealed to them in its purest form by no other personality than the Prophet (sws) himself. It was highly probable that a further insistence by the Prophet (sws) for the acceptance of the truth would have led them to harm him physically. Consequently, the Prophet (sws) at this stage addressed them by a name which aptly described their deeds, and on divine bidding, departed from them. The last verse of the surah, it must be appreciated, is not an expression of tolerance; it expresses renunciation on the part of the Prophet (sws) and a warning to the disbelievers that they must now get ready to face the judgement as a consequence of their obdurate denial.
c. Phase III: The Judgement
Following are the details of this Judgement when it finally took place:
(1) The Reward
After the Prophet (sws) migrated to Madinah, the people of Arabia on whom the truth had already been unveiled were given a further chance to contemplate upon the consequences of their denial. Here in Madinah, the believers were prepared to launch a final assault on the disbelievers.
Say to the desert Arabs who lagged behind: ‘You shall be summoned [to fight] against a people given to vehement war: then shall you fight or they shall accept Islam’. (48:16)
And fight them on until there is no more persecution and there prevails the religion of God everywhere; but if they cease, verily God is seeing all that they do. (8:39)
They were told that their opponents would never be able to triumph over them:
If the disbelievers should fight you, they would certainly turn their backs; then would they find neither protector nor helper. Such has been the practice approved of God already in the past: no change will you find in the practice of God. (48:22-23)
They were given glad tidings of success in the following words:
God has promised, to those among you who professed belief and did righteous deeds that He will of a surety grant them political authority in this land as He granted it to those before them; that he will establish their religion – the one which He has chosen for them; and that He will change [their state], after the fear in which they [lived], to one of security and peace. (24:55)
They were told that the Almighty wants to test their commitment to faith as well as by this armed struggle:
Fight them, and Allah will punish them by your hands, and cover them with shame, and help you [to victory] over them, and heal the breasts of the believers. (9:14)
Or think you that you shall be abandoned as though Allah did not know those among you who strive with might and main, and take none for friends and protectors except Allah, His messenger, and the believers? But Allah is well-acquainted with all that you do. (9:16)
The sincere among them who were guilty of some blemishes were forgiven after some punishment:
[He turned in mercy also] to the three whose matter was deferred to such a degree that the earth seemed constrained to them for all its spaciousness, and their souls seemed straitened to them – and they perceived that there is no fleeing from Allah but to Him. Then, He turned to them that they might repent: for Allah is Oft-Returning, Most Merciful. (9:118)
The weak among them were told that if they repented and mended their ways and remained steadfast, then hopefully the Almighty will forgive them also.
Others [there are who] have acknowledged their wrong-doings: they have mixed an act that was good with another that was evil. Perhaps, God will turn to them [in mercy]: for God is Oft-Forgiving, Most Merciful. (9:102).
(2) The Punishment
After the believers had been prepared for a final onslaught against the disbelievers, the stage was set to pronounce the judgement against the addressees of the Prophet Muhammad (sws). It was the last time that such an act of retribution would take place in this world. Never again would mankind witness the application of this mighty institution. Surah Tawbah describes in detail the events which took place when the last court of justice was set up for the three major opponents: the Idolaters, the People of the Book, the Hypocrites. The surah is divided into three sections. In the first, the Idolaters of Arabia; in the second, the People of the Book, and, in the third, the Hypocrites are dealt with.
(a) For the Idolaters
Initially, the Idolaters were given an ultimatum of four months after which their humiliation would start:
This is a declaration of renunciation from Allah and His Messenger to these Idolaters with whom you had made contracts. So move about in the land for four months but you should know that you are not beyond the grasp of Allah and Allah shall indeed humiliate those who reject Him. (9:1-2)
In the second phase, this announcement was repeated for those people among these Idolaters who had not accepted faith until the day of H~ajj-i-Akbar(9th Hijra). They were given a final extension by a proclamation made in the field of ‘Arafat on that day. According to the proclamation, this final extension would end with the last day of the month of Muh~arram, during which they had to accept faith and show this acceptance by offering prayers and paying Zakah or face execution at the end of that period. The Qur’an says:
When the forbidden months are over, slay the Idolaters wherever you find them. Seize them, surround them and everywhere lie in ambush for them. But if they repent from their wrong beliefs and establish regular prayers and pay Zakah, then spare their lives. God is Oft-Forgiving and Ever Merciful. (9:5)
There were two exceptions to this:
Firstly, tribes who had honoured their contracts were provided immunity during the period of the contract. However, once the contract period ended, they would also be treated similarly:
But this action shall not be taken against those Idolaters with whom you have entered into alliance and who did not breach the contract nor aided anyone against you. So fulfil your engagements with them to the end of their term, for Allah loves the pious. (9:4)
Secondly, if a person asked for asylum to understand the teachings of Islam, he was to be given this asylum and no action was to be taken against him until this period was over.
If anyone among the Idolaters ask you for asylum, grant it to him so that he may hear the Word of Allah and then escort him to where he can be secure. That is because they are men without knowledge. (9:6)
(b) For the People of the Book
After the Idolaters, the fate of the People of the Book is stated in the surah. Since it had become evident that their denial too was based on sheer obstinacy, Muslims were asked to fight them into subjugation unless they accepted the superiority of the Muslims by paying Jizyah:
Fight those who believe not in Allah or the Last Day, nor hold that forbidden which has been forbidden by Allah and His Messenger, nor acknowledge the Religion of Truth, from among the People of the Book, until they pay the Jizyah after being subdued and live in submission. (9:29)
A final charge sheet of their crimes was presented to them in the following words:
The Jews call ‘Uzayr son of God, and the Christians call Christ son of God. That is a saying from their mouth; [In this] they but imitate what the disbelievers of old used to say. Allah’s curse be on them: how they are deluded away from the truth. They take their priests and their anchorites to be their lords in derogation of Allah, and [they take as their Lord] Christ, the son of Mary; yet they were commanded to worship but One God: there is no god but He. Praise and glory to Him: [far is He] from having the partners they associate [with Him]. (9:30-31)
(c) For the Hypocrites
In the third section of the surah, the Hypocrites are taken to task and told that if they do not desist from their hostile behaviour, they would meet their fate also:
They swear by Allah that they said nothing [evil], but indeed they uttered blasphemy, and they did it after accepting Islam; and they meditated a plot which they were unable to carry out: this revenge of theirs was only because of the blessings with which Allah and His Messenger had enriched the Muslims. If they repent, it will be best for them; but if they turn back [to their evil ways], Allah will punish them with a grievous penalty in this life and in the Hereafter. (9:74)
There are Hypocrites among the desert Arabs round you as well as among the Madinah folk; they are obstinate in hypocrisy. You do not know them: We know them. Twice shall We punish them and in addition shall they be sent to a grievous penalty. (9:101)
2. Extension of Muhammad’s Mission
Muhammad (sws) directly bore witness to the truth before his companions as a group. Moral concepts were personified in these companions in the ultimate degree. They were a group of noble souls who graced this world and became embodiments of moral ideals in their collective capacity. They became the representatives of the truth and were called the ‘best community’ by the Almighty Himself:
You are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and truly believing in God. (3:110)
None other than the Almighty Himself selected these noble companions to carry on this task of Shahadah ‘ala al-nas (bearing witness to the truth before other nations of their times):
He has chosen you, and has imposed no difficulties on you in religion; it is the religion of your father Abraham. It is He Who has named you Muslims, both before and in this [Qur’an]: [He chose you so that] the Rasul may be a witness [to this religion] before you, and you be witnesses to this religion before non-Muslims [of your times]. (22:78)
Such was the nature of their endeavour that the Almighty announced that He is pleased with them:
Allah is well pleased with them and they with Him. (98:7)
The Qur’an uses the words Ummat-i-Wasat (the intermediate community) for the Companions. This use is very meaningful since they stood as a bridge between the Prophet Muhammad (sws) and the rest of the world of their times. As a bridge, it was their duty to communicate the religion they received from the Prophet (sws) to other people of the world:
Thus have We made of you an intermediate group so that you be witnesses [to this religion] before the nations, and the Rasul be such a witness before you. (2:143)
Since these companions were called Shuhada ‘ala al-Nas (witnesses to other peoples) in this verse and since, as a result, the truth had become personified in them their collective capacity, they too had the authority to punish those who knowingly denied the truth. Muhammad (sws) himself initiated their mission by writing letters to the various non-Muslim states of the world. These states were required to submit to Muslim authority by paying Jizyah if they wanted to remain on their religions or face the consequences of war.
However, after the departure of the Companions, since no one enjoys the status of Shuhada ‘ala al-Nas (witnesses of the truth to other peoples), the right to punish people for knowingly denying the truth can no longer be exercised.
C. Directives Specific to the Age of the last Rasul
We shall now take a look at the directives which specifically belong to the age of the last Rasul Muhammad (sws) and which have erroneously been extended to the second one. In other words, with the termination of the institution of Risalah, they cannot be applied in a period which is devoid of Rusul. The basic reason, as pointed out earlier, is that in the period of Rusul people who have knowingly denied the truth revealed by a Rasul can be pinpointed while in other periods there is no means of ascertaining it. People about whom it is known that they have knowingly denied the truth are given this punishment in this very world14 ; their humiliation of course will continue in the next. No Muslim preacher is in a position to reveal the truth in a manner a Rasul is able to, nor can he pinpoint who among his addressees is guilty of knowingly denying the truth. Only on the Day of Judgement will it now be known whether a particular person is a Kafir or not. Consequently, all such directives which relate to people who knowingly deny the basic truths and who can be pinpointed for this denial are not related to this second period of history, which is without such personalities. In other words, these directives do not form part of the Shari‘ah. They are a special class of directives that concern a divine scheme that specifically belonged to the age of Rusul. As pointed out earlier, this does not mean that they have no relevance today. In fact, they have a direct bearing on this second period as well: through their agency, mankind has been provided with the ultimate visual proof that retribution in the Hereafter is an indubitable reality.
In the following paragraphs, we shall examine the major directives which are specific to the first period of history in their direct application and which in no way can be applied to the second period.
The principle which has been kept in consideration in ascertaining these directives is that all of them relate to people about whom can be known that they have deliberately denied the truth.15
1. Apostasy
According to most Muslim jurists, a Muslim who leaves the folds of Islam is punishable by death. They base their verdict on the following H~adithas narrated by Ibn Abbas in the following way:
Execute the person who changes his faith. (Bukhari, Kitab Istatabatu’l-Murtaddin)
In their opinion, the ruling pronounced in this H~adithis regarded to have a general application for all times upon every Muslim who renounces his faith from the times of the Prophet (sws) to the Day of Judgement.
It has been shown in the previous sections of this article that once the Idolaters of Arabia had knowingly denied the truth revealed to them by Muhammad (sws), they were sentenced to death because of this denial:
When the forbidden months are over, slay the Idolaters wherever you find them. Seize them, surround them and everywhere lie in ambush for them. But if they repent of their wrong beliefs and establish regular prayers and pay Zakah, then spare their lives. God is Oft-Forgiving and Ever Merciful. (9:5)
The above quoted H~adithis merely a statement of this law for the Arab Idolaters of the Prophet’s times. It has no application to any other people or nation. It does not even relate to the People of the Book of the Prophet’s times. The law for these Idolaters was to either accept faith or face extinction. Hence, it follows that if a person among the Idolaters after accepting faith reverted to his original state of disbelief, he had to face the same penalty. The following H~adithis of similar meaning also:
I have been ordained to fight against these people until they testify to the oneness of God and assent to my prophethood, establish regular prayers and pay Zakah. If they accept these terms, their lives will be spared except if they commit some other violation that entails their execution by Islamic law. (Bukhari, Kitabu’l-Iman)
Consequently, apart from the Idolaters of Arabia of the Prophet’s times, it has no bearing upon any other person or nation.16
2. Waging War against Non-Muslims
It is generally held that Muslims must fight the polytheist nations as well as the Jews and Christians of today until they subdue them. It is further held that while the polytheist nations must be put to death if they do not accept faith, the Jews and Christians can be allowed to live on their religions if they submit to Muslim authority by paying Jizyah. The following verses are generally presented in support of this view:
Slay the Idolaters wherever you find them. Seize them, surround them and everywhere lie in ambush for them. But if they repent from their wrong beliefs and establish regular prayers and pay Zakah, then spare their lives. God is Oft-Forgiving and Ever Merciful. (9:5)
Fight those who believe not in Allah or the Last Day, nor hold that forbidden which has been forbidden by Allah and His Messenger, nor acknowledge the Religion of Truth, from among the People of the Book, until they pay the Jizyah after being subdued and live a life of submission. (9:29)
It has been shown in the previous section of this article that these verses and other verses of similar meaning specifically pertain to the polytheists, the Jews and the Christians of the Prophet’s times. They had knowingly denied the truth and were as a result given this punishment.17Today, in the absence of the Prophet (sws), it cannot be known whether people are knowingly denying it; therefore, no action can be taken against them. Muslims must continue to develop friendly relations with them and cordially invite them to Islam without threatening their existence or authority.
After the Prophet, his authorised companions carried on the mission against the major political powers of their times. This onslaught, it has been shown in the previous section, was specific to their status as witnesses to the truth, and their endeavour was basically a manifestation of a divine scheme. Consequently, the age old debate about whether Islam was spread through the sword or not should also be understood in this perspective. The companions of the Prophet (sws) in their collective capacity were only enforcing the implication of their status as witnesses to the religion of the truth. They were not spreading Islam; they were punishing people who had deliberately denied the truth.
Consequently, after them, as has been stated earlier, Muslims have no right to subdue nations and countries in the name of Islam18or impose Jizyah upon them.
3. The Daru’l-Islam / Daru’l-H~arb Classification
According to popular Islamic legal theory, a certain political classification exists in this world. According to this classification, lands where Muslims rule and the Islamic law prevails are known collectively as the Daru’l-Islam (the Abode of Islam), and areas of the outside world, inhabited and also governed by non-Muslims constitute what is called the Daru’l-H~arb(the Abode of War). The basis of this classification is the theory of Jihad according to which the realm of Islam and the realms of unbelief are canonically in an obligatory and perpetual state of war, which will continue until the whole world either accepts the message of Islam or submits to the rule of those who bring it.
It has been shown above in (2) that this classification is specific to the age of the Prophet Muhammad (sws) and his worthy companions. Today, this classification no longer holds. Muslims do not have the authority to fight the rest of the world to make them accept Islam.
4. The Dhimmi Status of Non-Muslim Minorities
It is generally held that the non Muslim citizens of an Islamic state are of three categories regarding their citizenship in a state:
(i) Mu‘ahids, viz. those have come under an Islamic State on account of a treaty with it.
(ii) Dhimmis, viz. those who have come under an Islamic State on account of being subdued in a battle.
(iii) Musta’mins, viz. non-Muslim residents of Daru’l-Harb who temporarily stay in Daru’l-Islam.
Since subduing non-Muslims by force is no longer permitted today, non-Muslims can only be of the first category. Dhimmis and Mustamins are categories of non-Muslims specific to the age of the Prophet (sws) and his Companions. All directives of Fiqh related to Dhimmis consequently cannot be related to the non-Muslims of today. The Non-Muslim minorities of today living in Muslim countries can only be classified as Mu‘ahids. Keeping in view the general welfare of the state, through mutual consent, any contract can be made with non-Muslims of today regarding their rights. As such, all dealings with them should be according to the terms of the treaty concluded with them. Muslims have been bound by Islam to abide by these terms in all circumstances and to never violate them in the slightest way. Such violations are totally forbidden according to Islam, and, in fact, amount to a grave transgression. The Qur’an says:
Keep [your] covenants; because indeed on the Day of Judgement you will be held accountable for them. (17:34)
The Prophet (sws) is reported to have said:
Beware! I myself shall invoke the justice of the Almighty on the Day of Judgement against the person who oppresses and persecutes a Mu‘ahid, or reduces his rights, or burdens him [with responsibilities] he cannot bear, or takes something from him against his will. (Abu Da’ud: Kitabu’l-Jihad)
5. Enmity with Non-Muslims
Some people are of the view that on the basis of the following verses of the Qur’an, Muslims should never make friends with non-Muslims; in fact, they should show hostility and be venomenous to them:
Believers should not make friends with the Kuffar against the interest of the believers. (3:28)
O believers do not make friends with the Kuffar against the interest of the believers. Do you wish to offer God an open argument against yourselves? (4:144)
Believers take not these Jews and the Christians for your friends. They are but friends to each other. And he amongst you who turns to them [for friendship] is of them. (5:51)
It is evident from these verses that the actual word used for the Jews and Christians is ‘Kuffar’. These Kuffar, as explained above, must not be confused with the non-Muslims of today. People become Kuffar after they deliberately reject the truth. So, no non-Muslim can be called a Kafir in these times. Secondly, as is evident from these verses, even with such Kuffar, only that friendship is forbidden which is against the interest of the Muslims. Consequently, these verses cannot be related in any sense to the non-Muslims of today.
6. Greeting Non-Muslims in an Inferior Way
It is generally held that non-Muslims should not be greeted in the ceremonial way by saying Assalamu ‘alaykum (peace be to you). It is argued that non-Muslims do not deserve this prayer. The following H~adith is presented in support of this view:
When the People of the Book greet you, reply them by saying wa alaykum. (Bukhari, Kitabu’l-Isti’dhan)
If all the texts of this H~adithare collected and analyzed, what comes to light is the fact that some among the People of the Book of the Prophet’s times used to mischievously twist their tongue in a swift manner and instead of saying the proper words of the salutation would say Assamu ‘alaykum (death be to you), which when quickly pronounced sounded very near to the original words of Assalamu ‘alaykum. It was to counter this devilish prank that the Muslims were directed to say: Wa ‘alaykum (to you too). It must be borne in mind that the Muslims were asked to give this particular reply only after the truth had been revealed in its ultimate form by the Prophet (sws) to the People of the Book after many years of propagation, and in spite of that they were not willing to submit to it. Had this ultimate stage not come, one can safely conclude that Muslims would never have been asked to reply with equally harsh words and would have continued to say the words: Assalamu ‘alaykum, the best of prayers and the best of wishes.
Today no Muslim preacher can ever be in a position to say that the truth has been unveiled in its ultimate form. Therefore, he must continue his efforts of propagation all his life, and remain a well-wisher of all the non-Muslims of the world, and continue to greet them with Assalamu ‘alaykum.
Consequently, the following H~adith(which contains a similar directive) also relates specifically to the People of the Book of the Prophet’s times on whom the truth had been unveiled by the Almighty through His last Prophet (sws). It has no bearing with the People of the Book of our times:
Don’t initiate salutations to the Jews or the Christians, and force them to the narrowest of paths when one of them meets you on your way. (Muslim, Kitabu’l-Salam)
Even in the time of the Prophet (sws), before the non-Muslims of his times had become Kuffar by deliberately rejecting the truth, they too were greeted as Muslims were. In this period, the Prophet (sws) himself said Assalamu ‘alaykum to the non-Muslims of his times. Uthamah Ibn Zayd reports:
The Prophet (sws) once passed by a mixed gathering of the Muslims, the Idolaters and the Jews and said Assalamu ‘alaykum to them. (Bukhari, Kitabu’l-Jihad)
7. Certain Doom for Non-Muslims in the Hereafter
It is generally held that all non-Muslims will necessarily go to Hell. Verses like the following usually form the basis of this view:
The disbelievers among the People of the Book [Jews and Christians] and the Idolaters shall burn for ever in the fire of Hell. They are the vilest of all creatures. (93:1)19
Once again, it must be appreciated that these verses speak of the Jews and Christians and the Idolaters of the Prophet’s times, who had knowingly denied the truth.
As far as the non-Muslims of later times are concerned, they will meet this fate only if they knowingly deny a truth which reaches them and do not fulfil the requisites of their beliefs in the truths they come across. Those who do, shall go to paradise whether they are Muslims or non-Muslims.
It must also be appreciated that after Muhammad (sws) and his Companions have borne witness to the religion of truth in their times before the non-Muslims, it is now the duty of every non-Muslim to give a sincere thought to Prophethood of Muhammad (sws) and to the consequences of professing disbelief in him.
8. Prohibition of Inheritance from Non-Muslims
The following H~adithis presented to contend that a Muslim convert cannot inherit from his non-Muslim parents. Similarly, non-Muslim children cannot be heirs to their Muslim parents:
A Muslim cannot be an heir to aKafir nor can a Kafir to a Muslim’s. (Bukhari, Kitabu’l-Fara’id)
It is evident from the verses of inheritance (4:11) that the right to obtain an inheritance is based on the underlying cause of aqrabu naf‘an (the most beneficial in kinship). This benefit is by nature present in parents, children, brothers, sisters, husbands, wives and other close relations. Hence, in normal circumstances, they will be considered the heirs to the legacy of a deceased. However, in certain unusual circumstances, if an absence of benefit in any of these relationships is diagnosed by sense and reason, the style and pattern of the verse demand that such a relative should not become an heir to the legacy. Therefore, in such cases, if someone is deprived from his share, it will perfectly be in accordance with the purport of the verse, to which its words so clearly testify.
In view of this, the Prophet (sws) is reported to have said the above quoted words about the Idolaters and the People of the Book of Arabia. In other words, after these factions were left with no excuse to deny the truth which had been unveiled to them in its ultimate form by the Prophet Muhammad (sws), their enmity and hostility became very clear. Consequently, the benefit of kinship between them and the Muslims stood completely severed. Hence, they could not inherit from one another.
This directive, obviously, has no bearing on the non-Muslims of today.