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Muslims and non-Muslims:
Can we work together for the good of all?
FromSoundvision
The fight for civil rights; the struggle against pornography; the aim for betterchildren's television programming: these are concerns of most Muslims and anumber of non-Muslims. With talents and resources on both sides, can Muslimsand non-Muslims work together on common causes for the greater good?According to Jamal Badawi, a leading North American Islamic scholar, the answeris yes - with certain conditions.
The Quran: enjoining the good, forbidding the evil
In an interview with Sound Vision and RadioIslam.com, Badawi notes that Allahsays in the Quran to "cooperate with one another on things that are righteousand pious and good and do not cooperate with one another in aggression or sin.That's a general directive" he says, aimed at not just Muslims, but non-Muslimsas well.
Hilf ul Fudool:
an example of cooperation from the Prophet Mohammed (peaceand blessings be upon him)'s life
The Prophet himself was involved in enjoining the good and forbidding the evilwith others in pre-Islamic times, as indicated by the pact known as Hilf ULFudool.
This was a covenant to protect those who are weak and to make sure thatbusiness dealings are conducted without any cheating.
The pact came into being after a merchant from outside Makkah had sold someitems to one of the chiefs of the Quraysh tribe in the city. But the chief refused topay him. The man objected to this injustice.
In response, one of the respected men of the Quraysh, Abdullah ibn Jud'aninvited a number of chiefs and noble people to his house to discuss the matter.They agreed to a covenant and decided to stand up for justice if any person,including strangers, visitors or merchants coming from outside, was mistreated ortreated unjustly.
The group immediately told the Qurayshite to pay the merchant his due. Afterbeing pressured, the man complied.
"That seems to indicate to us that cooperating with anyone, when we are notcompromising our principles to achieve the common good is something thatshould be welcome," says Badawi.
He adds, "even after he (the Prophet) received the revelation and became theProphet of Allah, still he kept praising that particular covenant and he said that if it is invoked today I will respond. He didn't say he would have nothing to do withit, [since] that was in the pre-Islamic days. He simply still praised that kind of pact."
Based on this example, Badawi explains that many Muslim scholars areof the opinion that cooperation with non-Muslims is permissibleprovided:
1. It is something that is righteous, good and just.
2. Muslims do not compromise their basic principles and stances.
Badawi adds to these conditions:
3. Muslims understand what benefit will come to them as a result of suchcooperation.
4. Muslim participation is not being misused to condone a certain group'serroneous beliefs.
Badawi gave an example of how this could happen: if a group of homosexualshold a rally against secret evidence. While this cause is one both groups agreewith, there are drawbacks to this type of cooperation.
"I think one has to think twice before really being party to that," he says. "AMuslim participating in a group like that might be misconstrued as approving of their (homosexuals') particular way of life which we all know is totally againstwhat the Quran and Sunnah teach".
Areas where Muslims and non-Muslims can work together
Badawi notes that every situation is unique, and Muslims must carefully weigh theharms and benefits of cooperation before choosing which causes to work withnon-Muslims on.
"One has to look into the given situation because there may be someorganizations who might have a number of causes, one of which is compatiblewith Islam, the other is not," he says.
"Is there a possibility of misunderstanding if you participate in that activity, thatyou endorse other things that are not Islamic? Or is the activity basically uniqueand specified like a coordinated demonstration for the rights of Palestinians or forother things that affect Muslims and non-Muslims alike?"
The price Muslims pay for non-participation
While caution must be exercised, Muslims must not shun legitimate Muslim-non-Muslim cooperation.
"If there is a common cause that is for the benefit of the people and it isconsistent with Islam or even called for by Islam even though there might bedisagreement on some details and Muslims just sit there and watch, there are anumber of prices to be paid."
Badawi gave four possible negative effects of such apathy:
One:
Muslims are living in a non-Muslim society where their children and familiesare being raised. To not oppose evil and enjoin the good will affect Muslims andtheir families sooner or later.
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| Upload Date: | 07/20/2009 |
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