he's not a dhimmi

[Umar Ibn Farooq]

doesn't matter those who give eric h and disbelievers in general a speical treatment should leave it.

There's no need to be merciful to a disbeliever who's not Muslim, he's not a dhimmi nor does he have any alliance with the ummah

I would've accepted it if he payed Islamic taxes or was under an alliance

People on here should learn islamic history and Islam itself before interpreting their own emotions on islamic matters

he's a kafir @Eric H and there's no need to give him some sort of special respect

not being your enemy brothers and sisters but learn to hate and love for Allah's sake

Not saying we should hate on our disbeliever 'friend' but there's no need to have some mutual relationship with disbelievers.

Allah says in the Qur'an: Muhammad is the Messenger of Allah ; and those with him are forceful against the disbelievers, merciful among themselves. [48:29]


May Allah bless all of you and may he guide us.

 

[Umar Ibn Farooq]

Also the brother who said I need to respect a disbeliever so I can gain back respect,

brother, he is a disbeliever. I don't need to kiss his feet in order to please him and show how 'great' islam is.

When you give disbelievers this treatment, they'll lose it once they become Muslim(Insh'Allah) and would think opposite of Islam. It's best to show love through your manners. No need to go beyond that.

And Allah knows best

:jz:

 

[Serinity]

read 60:6-9. If the disbelievers are kind to us, we have to be kind to them.

And Allah loves those who deal with equity, as far as I am aware.

Being merciless right off the bad will bring people away from Islam. Idk about what the ayah is referring to tho.

 

[M.I.A.]

Have I missed something here? I don't really know enough about people to make judgement calls..

My own assumptions seem more favourable than yours.

...although I don't like many people IRL.

Funny eh?

 

[noraina]

Brother, with all due respect, as Muslims we should be kind and welcoming to everyone, regardless of faith.

I honestly don't see EricH trying to convert anyone to Christianity or speaking badly of Islam - and I'm not sure what you mean by 'special treatment' either, I think everyone, Muslim or not, is entitled to being treated with respect.

I'm really not understanding the purpose of this thread.

Wassalam.

 

[Umar Ibn Farooq]

read 60:6-9. If the disbelievers are kind to us, we have to be kind to them.

And Allah loves those who deal with equity, as far as I am aware.

Being merciless right off the bad will bring people away from Islam. Idk about what the ayah is referring to tho.

Going to read the tafisr.

Allahu alam but it's not related to kuffar

 

[Umar Ibn Farooq]

Brother, with all due respect, as Muslims we should be kind and welcoming to everyone, regardless of faith.

I honestly don't see EricH trying to convert anyone to Christianity or speaking badly of Islam - and I'm not sure what you mean by 'special treatment' either, I think everyone, Muslim or not, is entitled to being treated with respect.

I'm really not understanding the purpose of this thread.

Wassalam.

Need proof sister. I won't accept your message unless I have evidence

 

[noraina]

This kind of explains my point, brother,

BarakAllahu feekum

http://islamqa.info/en/128862

 

[MuslimInshallah]

Assalaamu alaikum Umar,


(smile) Thank you for bringing this up, as it is a fairly common misunderstanding.

I hope the following may be of help:


Friendship With Non-Muslims: Explaining Verse 5:51

SEPTEMBER 7, 2009 BY EDITOR

Answered by Sidi Abdullah Anik Misra

Question: Could you please explain ayat 5:51? Does this verse mean that we cannot have non-Muslim friends? That would seem somewhat strange, because after all, men are allowed to marry non-Muslims. Why would we be able to marry them but not befriend them?

Answer: Wa alaikum salam wa rahmatullahi wa baraktuh,

May Allah Most High reward you for seeking the meanings behind the verses of the Book of Allah, the Qur’an. Thank you also, for asking about a verse that has great implications for Muslims in the West, a verse that is often misquoted, misconstrued and misunderstood by Muslims and non-Muslims alike. In the verse, Allah says:
“Oh you who be believe! Do not take the Jews and the Christians as protecting allies [lit. awliya – plural of wali, mistranslated often here as “friends” ]! Each of them are protecting allies within their own. And the one amongst you who turns to them as protecting allies, then he is one of them. And truly, Allah does not guide the wrongdoing people.” [al-Quran, 5:51]

Right away, I’d like to establish that there is no problem with Muslims keeping casual friendships and cordial acquaintances with people of different faiths, as long as those people do not oppose or dislike Islam and Muslims, do not engage in or wrongly influence Muslims towards immoral behaviour, and are not unjust and oppressive to anyone, especially Muslims. This is established by the words of Allah Most High Himself when He says:

“Allah does not forbid you from showing kindness and dealing justly with those who have not fought you due to your faith or driven you out of your homes. Allah loves those who deal justly. Allah only forbids you from those people that fought you because of your faith, drove you out of your homes and helped in your expulsion, that you take them as intimate associates. And whosoever takes them as intimate associates, then it is they who are the wrongdoers.” [al-Quran, 60:8-9]

This should set the tone for how we see verse 5:51, which has often been misused to claim that Islam orders Muslims not to have any sort of good relations with non-Muslims at all, an interpretation which is refuted by the above. The verse in question contains the Arabic word Wali, the mistranslation of which to mean “friend” without any further qualification or nuance, is what has caused confusion here.

The Meaning of the Word “Wali”

Wali, in the Arabic language, has a wide set of meanings, none of which are used to simply mean “buddy, pal or acquaintance”, the way that we would use the term “friend” in modern times to denote our casual relationships with colleagues at work, peers at school or neighbors. In an everyday reading of the Qu’ran, after reading this question initially, I came across the word wali and its various derivatives multiple times; sometimes it meant “guardian”, other times, “discharger of affairs or executor”, or “protector and ally”, and even “inheritor”. “Friendship” can be included in this, but walaa’ is a type of intimate and extremely loyal bond that is not used for everyday friendships in Arabic. Allah calls Himself a wali of the believers and also calls Himself by its derivative, al-Maula, which roughly means “the Patron”. It gives a sense of one party standing protectively over the other, or fully backing and sponsoring them.

Raghib al-Isfahaani mentions that the trilateral root wa-la-ya means that: “… that two or more things exist in such a way that there is nothing between them that is not from them, and this is metaphorically used for closeness in terms of location, relation, and from the perspective of religion, and of companionship, and of reinforcing aid, and beliefs, and wilaaya is to support [back-up] and walaaya is the encharging of affairs.” [Mufradaat al-Quran, al-Isfahani]

Even when wali is translated without qualification as “friend” for humans, such as when one mentions a “wali of Allah” – may Allah Ta’ala make us amongst His awliya! – it implies a closeness between the Divine Master and slave such that absolutely nothing foreign is between them; the slave stands for everything the Master stands for, nor are they out of sync at all. So it becomes obvious from this analysis then, that the term wali here is not simply a “friend”, like the ones we make with the people we interact with each day in society. Next, we have to look at the verse in its proper context to see which meaning of the word is most appropriate for the translation of wali in this case to arrive at the correct interpretation.

The Verse in Historical Context

Different verses of the Qur’an were revealed by the Divine at different times in the Prophet Muhammad’s life (peace be upon him). Many times, verses answered questions or commented on specific historical events, some of which were intended to give a specific message to specific people only, and others, through those specific instructions, to give general guidelines to be used for future generations in various spheres of life. In interpreting the Qur’an then, it is vital to understand what was happening at the time of revelation that caused a particular verse to be sent down (these occasions are called asbaab al-nuzool in the science of Qur’anic exgesis).

Many classical scholars of Qu’ranic exegesis (al-tafseer) have stated that this verse has up to three possible reasons for revelation. The one that most scholars seem to agree on is that, after the Muslims had been driven from their homes and persecuted for their faith by the Meccan pagans, they made their new homes in the city of Medina, where the Prophet (peace be upon him) established a constitution of mutual respect and religious tolerance with the People of the Book who already resided there. After the nascent Muslim community grew stronger and survived a critical test of existence with the Meccan pagans at the battle of Badr, it was brought to light that the political leaders of some of the non-Muslim tribes in Medina, their fellow citizens, had began to have talks with Meccan chiefs to violate their agreement of mutual protection with the Muslims and turn against them in the next confrontation they would have with the pagans.

Many of the Muslims at the time, especially those originally from Medina, had strong bonds with people from the non-Muslim tribes dating back before their Islam. In the tribal customs of ancient Arabia where personal security rested on pacts and sponsors, this became a conflict of interest, where at one hand Muslims had individual alliances with individuals from the other groups, but on the other hand, their own community faced a serious internal existential threat from those same treacherous contacts.

It was in loyalty to the community of the believers that one noble Companion, ‘Ubadah ibn Samit (may Allah be pleased with him), publically cancelled all of his personal alliances, while the leader of the hypocrites, Abdullah ibn Ubayy, who himself was not inwardly loyal to the Muslims but pretended to be one of them, declared that he would not cancel his alliances with people threatening his community, since if the Muslims ever lost to their enemies, his personal ties would save him from any persecution while his people could suffer. It was during this display of loyalty and reliance in Allah, versus a show of fickleness and hypocrisy, that Allah Most High revealed this verse.
It was not due to the threatening group being Christian or Jewish in themselves that the prohibition came, as Muslims had far more enmity with Meccan pagans and the fact that the treacherous tribes were “People of the Book”, with a common God and shared spiritual history, actually allowed Muslims to feel closer to them and establish agreements and residence with them initially. However, groups in the past were divided clearly on the basis of religious affiliation, and so in accordance with the political reality at that time and place, the verse specified those two religions to denote the tribes who identified themselves as such. The verse also goes on to say that the people of those two groups always support and advocate for their own people, so the budding Muslim community should also support and advocate for each other rather than searching for help outside first.

Conclusions and Contemporary Relevance

For brevity, we have sufficed with only one of the speculated reasons for revelation, because the others all revolve around similar scenarios (see tafseers of al-Baghawi, al-Shaukani, and al-Tabari for details). It is clear then, that the term wali should be translated as “protecting allies” in this specific case, and not to be left simply as “friend”, giving the impression that Muslims in the West should be isolationists who cannot have cordial relationships with the non-Muslims in their own societies. Rather, in light of the second verse quoted above, Muslims can and should make friendships with people who are positive towards them and supportive of their right and desire to follow their faith.

Although some scholars reported a difference of opinion on whether this verse was only for that specific incident or a general guidance for all times (see al-Tabari and al-Baghawi), it has much relevance to Muslims in the West today, though not in the context of enmity or hostility towards any religious group. The verse encourages Muslims to support one another in establishing their communities without relying on others, and to advocate for their own rights and causes within civil society rather than having other religious groups, out of the goodness of their intention to help a minority community, do advocating for them, as it goes without saying that it will be according to other people’s religious views and that it wouldn’t allow for Muslims to develop community-building skills. It also tells Muslims not to take the patronage of other religious groups to work against other Muslim groups for worldly gains, and to prefer the benefit of the community over one’s own temporary benefits.

Lastly, and also significantly for young Muslims as they struggle to balance between religious commitment and their roles in society, other verses (especially the ones following 5:51) do highlight the importance of choosing friends wisely. It would be very apologetic and academically dishonest to deny that the Qur’an calls upon us to seek out the best of company for ourselves, spiritually and otherwise, and that it lays emphasis on the fact that the closest and most intimate friendships should be with people who love Allah, bring you closer to Him, and do not take good actions as something unimportant. The Prophet (peace be upon him) has said, “A man is on the deen of his close companion, so let each of you watch who they make close friendships with [or, who they mix with].” (Abu Dawud, Tirmidhi and Ahmad)

So while one’s suhba, or close companionship, has the greatest effect on one’s own orientation and the majority and closest of one’s friends should be those who one will benefit from both in this life and the Hereafter, this does not preclude maintaining cordial and beneficial friendships with good people from other faiths. After all, how many amongst us have been guided to the light of Islam just through watching the beautiful conduct of a Muslim friend? Allah knows best, and all praises are to Him.

Wasalaam,
Abdullah Misra

Checked & Approved by Faraz Rabbani

Source: http://seekershub.org/ans-blog/2009/09/07/friendship-with-non-muslims-explaining-verse-551/

 

[noraina]

JazakAllah khayr sister, this is a better explanation

 

[Serinity]

I think it is ok to be friends with disbelievers aslong as they are not enemies to Islam, or cause you to become like them etc.

We have to have some sort of communications.

May Allah forgive me if I said anything wrong. Ameen.

 

[Umar Ibn Farooq]

JazakAllah khayr sister, this is a better explanation

Assalaamu alaikum Umar,


(smile) Thank you for bringing this up, as it is a fairly common misunderstanding.

I hope the following may be of help:


Friendship With Non-Muslims: Explaining Verse 5:51

SEPTEMBER 7, 2009 BY EDITOR

Answered by Sidi Abdullah Anik Misra

Question: Could you please explain ayat 5:51? Does this verse mean that we cannot have non-Muslim friends? That would seem somewhat strange, because after all, men are allowed to marry non-Muslims. Why would we be able to marry them but not befriend them?

Answer: Wa alaikum salam wa rahmatullahi wa baraktuh,

May Allah Most High reward you for seeking the meanings behind the verses of the Book of Allah, the Qur’an. Thank you also, for asking about a verse that has great implications for Muslims in the West, a verse that is often misquoted, misconstrued and misunderstood by Muslims and non-Muslims alike. In the verse, Allah says:
“Oh you who be believe! Do not take the Jews and the Christians as protecting allies [lit. awliya – plural of wali, mistranslated often here as “friends” ]! Each of them are protecting allies within their own. And the one amongst you who turns to them as protecting allies, then he is one of them. And truly, Allah does not guide the wrongdoing people.” [al-Quran, 5:51]

Right away, I’d like to establish that there is no problem with Muslims keeping casual friendships and cordial acquaintances with people of different faiths, as long as those people do not oppose or dislike Islam and Muslims, do not engage in or wrongly influence Muslims towards immoral behaviour, and are not unjust and oppressive to anyone, especially Muslims. This is established by the words of Allah Most High Himself when He says:

“Allah does not forbid you from showing kindness and dealing justly with those who have not fought you due to your faith or driven you out of your homes. Allah loves those who deal justly. Allah only forbids you from those people that fought you because of your faith, drove you out of your homes and helped in your expulsion, that you take them as intimate associates. And whosoever takes them as intimate associates, then it is they who are the wrongdoers.” [al-Quran, 60:8-9]

This should set the tone for how we see verse 5:51, which has often been misused to claim that Islam orders Muslims not to have any sort of good relations with non-Muslims at all, an interpretation which is refuted by the above. The verse in question contains the Arabic word Wali, the mistranslation of which to mean “friend” without any further qualification or nuance, is what has caused confusion here.

The Meaning of the Word “Wali”

Wali, in the Arabic language, has a wide set of meanings, none of which are used to simply mean “buddy, pal or acquaintance”, the way that we would use the term “friend” in modern times to denote our casual relationships with colleagues at work, peers at school or neighbors. In an everyday reading of the Qu’ran, after reading this question initially, I came across the word wali and its various derivatives multiple times; sometimes it meant “guardian”, other times, “discharger of affairs or executor”, or “protector and ally”, and even “inheritor”. “Friendship” can be included in this, but walaa’ is a type of intimate and extremely loyal bond that is not used for everyday friendships in Arabic. Allah calls Himself a wali of the believers and also calls Himself by its derivative, al-Maula, which roughly means “the Patron”. It gives a sense of one party standing protectively over the other, or fully backing and sponsoring them.

Raghib al-Isfahaani mentions that the trilateral root wa-la-ya means that: “… that two or more things exist in such a way that there is nothing between them that is not from them, and this is metaphorically used for closeness in terms of location, relation, and from the perspective of religion, and of companionship, and of reinforcing aid, and beliefs, and wilaaya is to support [back-up] and walaaya is the encharging of affairs.” [Mufradaat al-Quran, al-Isfahani]

Even when wali is translated without qualification as “friend” for humans, such as when one mentions a “wali of Allah” – may Allah Ta’ala make us amongst His awliya! – it implies a closeness between the Divine Master and slave such that absolutely nothing foreign is between them; the slave stands for everything the Master stands for, nor are they out of sync at all. So it becomes obvious from this analysis then, that the term wali here is not simply a “friend”, like the ones we make with the people we interact with each day in society. Next, we have to look at the verse in its proper context to see which meaning of the word is most appropriate for the translation of wali in this case to arrive at the correct interpretation.

The Verse in Historical Context

Different verses of the Qur’an were revealed by the Divine at different times in the Prophet Muhammad’s life (peace be upon him). Many times, verses answered questions or commented on specific historical events, some of which were intended to give a specific message to specific people only, and others, through those specific instructions, to give general guidelines to be used for future generations in various spheres of life. In interpreting the Qur’an then, it is vital to understand what was happening at the time of revelation that caused a particular verse to be sent down (these occasions are called asbaab al-nuzool in the science of Qur’anic exgesis).

Many classical scholars of Qu’ranic exegesis (al-tafseer) have stated that this verse has up to three possible reasons for revelation. The one that most scholars seem to agree on is that, after the Muslims had been driven from their homes and persecuted for their faith by the Meccan pagans, they made their new homes in the city of Medina, where the Prophet (peace be upon him) established a constitution of mutual respect and religious tolerance with the People of the Book who already resided there. After the nascent Muslim community grew stronger and survived a critical test of existence with the Meccan pagans at the battle of Badr, it was brought to light that the political leaders of some of the non-Muslim tribes in Medina, their fellow citizens, had began to have talks with Meccan chiefs to violate their agreement of mutual protection with the Muslims and turn against them in the next confrontation they would have with the pagans.

Many of the Muslims at the time, especially those originally from Medina, had strong bonds with people from the non-Muslim tribes dating back before their Islam. In the tribal customs of ancient Arabia where personal security rested on pacts and sponsors, this became a conflict of interest, where at one hand Muslims had individual alliances with individuals from the other groups, but on the other hand, their own community faced a serious internal existential threat from those same treacherous contacts.

It was in loyalty to the community of the believers that one noble Companion, ‘Ubadah ibn Samit (may Allah be pleased with him), publically cancelled all of his personal alliances, while the leader of the hypocrites, Abdullah ibn Ubayy, who himself was not inwardly loyal to the Muslims but pretended to be one of them, declared that he would not cancel his alliances with people threatening his community, since if the Muslims ever lost to their enemies, his personal ties would save him from any persecution while his people could suffer. It was during this display of loyalty and reliance in Allah, versus a show of fickleness and hypocrisy, that Allah Most High revealed this verse.
It was not due to the threatening group being Christian or Jewish in themselves that the prohibition came, as Muslims had far more enmity with Meccan pagans and the fact that the treacherous tribes were “People of the Book”, with a common God and shared spiritual history, actually allowed Muslims to feel closer to them and establish agreements and residence with them initially. However, groups in the past were divided clearly on the basis of religious affiliation, and so in accordance with the political reality at that time and place, the verse specified those two religions to denote the tribes who identified themselves as such. The verse also goes on to say that the people of those two groups always support and advocate for their own people, so the budding Muslim community should also support and advocate for each other rather than searching for help outside first.

Conclusions and Contemporary Relevance

For brevity, we have sufficed with only one of the speculated reasons for revelation, because the others all revolve around similar scenarios (see tafseers of al-Baghawi, al-Shaukani, and al-Tabari for details). It is clear then, that the term wali should be translated as “protecting allies” in this specific case, and not to be left simply as “friend”, giving the impression that Muslims in the West should be isolationists who cannot have cordial relationships with the non-Muslims in their own societies. Rather, in light of the second verse quoted above, Muslims can and should make friendships with people who are positive towards them and supportive of their right and desire to follow their faith.

Although some scholars reported a difference of opinion on whether this verse was only for that specific incident or a general guidance for all times (see al-Tabari and al-Baghawi), it has much relevance to Muslims in the West today, though not in the context of enmity or hostility towards any religious group. The verse encourages Muslims to support one another in establishing their communities without relying on others, and to advocate for their own rights and causes within civil society rather than having other religious groups, out of the goodness of their intention to help a minority community, do advocating for them, as it goes without saying that it will be according to other people’s religious views and that it wouldn’t allow for Muslims to develop community-building skills. It also tells Muslims not to take the patronage of other religious groups to work against other Muslim groups for worldly gains, and to prefer the benefit of the community over one’s own temporary benefits.

Lastly, and also significantly for young Muslims as they struggle to balance between religious commitment and their roles in society, other verses (especially the ones following 5:51) do highlight the importance of choosing friends wisely. It would be very apologetic and academically dishonest to deny that the Qur’an calls upon us to seek out the best of company for ourselves, spiritually and otherwise, and that it lays emphasis on the fact that the closest and most intimate friendships should be with people who love Allah, bring you closer to Him, and do not take good actions as something unimportant. The Prophet (peace be upon him) has said, “A man is on the deen of his close companion, so let each of you watch who they make close friendships with [or, who they mix with].” (Abu Dawud, Tirmidhi and Ahmad)

So while one’s suhba, or close companionship, has the greatest effect on one’s own orientation and the majority and closest of one’s friends should be those who one will benefit from both in this life and the Hereafter, this does not preclude maintaining cordial and beneficial friendships with good people from other faiths. After all, how many amongst us have been guided to the light of Islam just through watching the beautiful conduct of a Muslim friend? Allah knows best, and all praises are to Him.

Wasalaam,
Abdullah Misra

Checked & Approved by Faraz Rabbani

Source: http://seekershub.org/ans-blog/2009/09/07/friendship-with-non-muslims-explaining-verse-551/

I think it is ok to be friends with disbelievers aslong as they are not enemies to Islam, or cause you to become like them etc.

We have to have some sort of communications.

May Allah forgive me if I said anything wrong. Ameen.

[FONT=wf_segoe-ui_light]Praise be to Allaah.[/FONT][FONT=wf_segoe-ui_light]Firstly: [/FONT][FONT=wf_segoe-ui_light]Allaah has forbidden the believers to take the kaafireen (disbelievers) as friends, and He has issued a stern warning against doing that. [/FONT]Allaah says (interpretation of the meaning): “O you who believe! Take not the Jews and the Christians as Awliyaa’ (friends, protectors, helpers), they are but Awliyaa’ of each other. And if any amongst you takes them (as Awliyaa’), then surely, he is one of them. Verily, Allaah guides not those people who are the Zaalimoon (polytheists and wrongdoers and unjust)”[al-Maa’idah 5:51] [FONT=wf_segoe-ui_light]Shaykh al-Shanqeeti (may Allaah have mercy on him) said: [/FONT][FONT=wf_segoe-ui_light]In this verse Allaah tells us that whoever takes the Jews and Christians as friends is one of them because of his taking them as friends. Elsewhere Allaah states that taking them as friends incurs the wrath of Allaah and His eternal punishment, and that if the one who takes them as friends was a true believer he would not have taken them as friends. Allaah says (interpretation of the meaning): [/FONT][FONT=wf_segoe-ui_light]“You see many of them taking the disbelievers as their Awliyaa’ (protectors and helpers). Evil indeed is that which their ownselves have sent forward before them; for that (reason) Allaah’s Wrath fell upon them, and in torment they will abide.[/FONT][FONT=wf_segoe-ui_light]81. And had they believed in Allaah, and in the Prophet (Muhammad) and in what has been revealed to him, never would they have taken them (the disbelievers) as Awliyaa’ (protectors and helpers); but many of them are the Faasiqoon (rebellious, disobedient to Allaah)”[/FONT][FONT=wf_segoe-ui_light][al-Maa’idah 5:80-81] [/FONT][FONT=wf_segoe-ui_light]Elsewhere Allaah forbids taking them as friends and explains the reason for that, as He says (interpretation of the meaning): [/FONT][FONT=wf_segoe-ui_light]“O you who believe! Take not as friends the people who incurred the Wrath of Allaah (i.e. the Jews). Surely, they have despaired of (receiving any good in) the Hereafter, just as the disbelievers have despaired of those (buried) in graves (that they will not be resurrected on the Day of Resurrection)”[/FONT][FONT=wf_segoe-ui_light][al-Mumtahanah 60:13] [/FONT][FONT=wf_segoe-ui_light]In another verse Allaah explains that this is so long as they are not taken as friends because of fear or taqiyah (i.e., being friendly with them in order to avoid harm); if that is the case then the one who does that is excused. Allaah says (interpretation of the meaning): [/FONT][FONT=wf_segoe-ui_light]“Let not the believers take the disbelievers as Awliyaa’ (supporters, helpers) instead of the believers, and whoever does that, will never be helped by Allaah in any way, except if you indeed fear a danger from them”[/FONT][FONT=wf_segoe-ui_light][Aal ‘Imraan 3:28] [/FONT][FONT=wf_segoe-ui_light]This verse explains all the verses quoted above which forbid taking the kaafirs as friends in general terms. What that refers to is in cases where one has a choice, but in cases of fear and taqiyah it is permissible to make friends with them, as much as is essential to protect oneself against their evil. That is subject to the condition that one’s faith should not be affected by that friendship and the one who is behaves in that manner out of necessity is not one who behaves in that manner out of choice. [/FONT][FONT=wf_segoe-ui_light]It may be understood from the apparent meaning of these verses that the one who deliberately takes the kuffaar as friends by choice and because he likes them, is one of them. End quote. [/FONT][FONT=wf_segoe-ui_light]Adwa’ al-Bayaan, 2/98,99 [/FONT][FONT=wf_segoe-ui_light]One of the forms of making friends with the kaafirs which is forbidden is taking them as friends and companions, mixing with them and eating and playing with them. [/FONT][FONT=wf_segoe-ui_light]In the answer to question no. 10342 we have quoted Shaykh Ibn Baaz as saying: [/FONT][FONT=wf_segoe-ui_light]Eating with a kaafir is not haraam if it is necessary to do so, or if that serves some shar’i interest. But they should not be taken as friends, so you should not eat with them for no shar’i reason or for no shar’i purpose. You should not sit and chat with them and laugh with them. But if there is a reason to do so, such as eating with a guest, or to invite them to Islam or to guide them to the truth, or for some other shar’i reason, then it is OK. [/FONT][FONT=wf_segoe-ui_light]The fact that the food of the People of the Book is halaal for us does not mean that we may take them as friends and companions. It does not mean that we may eat and drink with them for no reason and for no shar’i purpose. [/FONT][FONT=wf_segoe-ui_light]Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on mixing with the kuffaar and treating them kindly hoping that they will become Muslim. He replied: [/FONT][FONT=wf_segoe-ui_light]Undoubtedly the Muslim is obliged to hate the enemies of Allaah and to disavow them, because this is the way of the Messengers and their followers. Allaah says (interpretation of the meaning): [/FONT][FONT=wf_segoe-ui_light]“Indeed there has been an excellent example for you in Ibraaheem (Abraham) and those with him, when they said to their people: ‘Verily, we are free from you and whatever you worship besides Allaah, we have rejected you, and there has started between us and you, hostility and hatred for ever until you believe in Allaah Alone’”[/FONT][FONT=wf_segoe-ui_light][al-Mumtahanah 60:4] [/FONT][FONT=wf_segoe-ui_light]“You (O Muhammad) will not find any people who believe in Allaah and the Last Day, making friendship with those who oppose Allaah and His Messenger (Muhammad), even though they were their fathers or their sons or their brothers or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Rooh (proofs, light and true guidance) from Himself”[/FONT][FONT=wf_segoe-ui_light][al-Mujaadilah 58:22] [/FONT][FONT=wf_segoe-ui_light]Based on this, it is not permissible for a Muslim to feel any love in his heart towards the enemies of Allaah who are in fact his enemies too. Allaah says (interpretation of the meaning): [/FONT][FONT=wf_segoe-ui_light]“O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth”[/FONT][FONT=wf_segoe-ui_light][al-Mumtahanah 60:1] [/FONT][FONT=wf_segoe-ui_light]But if a Muslim treats them with kindness and gentleness in the hope that they will become Muslim and will believe, there is nothing wrong with that, because it comes under the heading of opening their hearts to Islam. But if he despairs of them becoming Muslim, then he should treat them accordingly. This is something that is discussed in detail by the scholars, especially in the book Ahkaam Ahl al-Dhimmah by Ibn al-Qayyim (may Allaah have mercy on him). [/FONT][FONT=wf_segoe-ui_light]Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 3, question no. 389. [/FONT][FONT=wf_segoe-ui_light]Secondly: [/FONT][FONT=wf_segoe-ui_light]With regard to what this person says about not mixing with sinful Muslims for fear that he may be tempted by their sins, but the kufr of the kuffaar does not tempt him, the answer to that is: [/FONT][FONT=wf_segoe-ui_light]As for not mixing with Muslims who commit sin, he is doing well thereby, if he is not able to advise them and forbid them to do evil, and he fears that he may fall into the same sins and think it is something good. [/FONT][FONT=wf_segoe-ui_light]With regard to mixing with the kuffaar, the reason why mixing with the kuffaar is not allowed is not only the fear that one may fall into kufr, rather the main reason for this ruling is their enmity towards Allaah and His Messenger and the believers. Allaah has indicated this reason in the verse where He says (interpretation of the meaning): [/FONT][FONT=wf_segoe-ui_light]“O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth (i.e. Islamic Monotheism, this Qur’aan, and Muhammad), and have driven out the Messenger (Muhammad) and yourselves (from your homeland) because you believe in Allaah your Lord”[/FONT][FONT=wf_segoe-ui_light][al-Mumtahanah 60:1] [/FONT][FONT=wf_segoe-ui_light]So how can it be appropriate for a Muslim to keep company with the enemy of Allaah and his enemy, and make friends with him? [/FONT][FONT=wf_segoe-ui_light]How can he be certain that he will not start to think of their ways as good? Many Muslims have fallen into kufr and heresy and have apostatized from Islam because of keeping company with the kuffaar and living in their countries. Some of them have become Jews and some have become Christians, and some have embraced atheistic philosophies. [/FONT][FONT=wf_segoe-ui_light]We ask Allaah to make us steadfast in following His religion. [/FONT][FONT=wf_segoe-ui_light]See also the answer to question no. 2179, which explains the important principle of the prohibition on taking the kuffaar as close friends. It also describes many forms of the kinds of friendship that are forbidden. [/FONT][FONT=wf_segoe-ui_light]In the answer to question no. 43270 you will find the ruling on saying that the morals and manners of the kuffaar are better than those of the Muslims, and there is a quotation from Shaykh Ibn Baaz on the prohibition on saying such a thing. [/FONT][FONT=wf_segoe-ui_light]In the answer to question no. 26118 and 23325 it is stated that it is forbidden to keep company with the kuffaar and make friends with them. [/FONT][FONT=wf_segoe-ui_light]And Allaah knows best.

[/FONT]https://islamqa.info/en/59879

 

[Umar Ibn Farooq]

I think it is ok to be friends with disbelievers aslong as they are not enemies to Islam, or cause you to become like them etc.

We have to have some sort of communications.

May Allah forgive me if I said anything wrong. Ameen.

I don't think It's right to continue making your own Islamic fatwas and rulings. Read sources before posting such nonsense.

I advise you to re-edit your post.

:jz:

 

[Umar Ibn Farooq]

This is what I mean. You don't need to have a mutual relationship with kuffar. If you do, May Allah guide you.

I have nothing else to say but rather disappointing that this forum is full of kuffar-pleasing parrots. Shows us all how there is no ummah and the only ummah is those who hate and love for Allah's sake.

 

[czgibson]

Greetings,

doesn't matter those who give eric h and disbelievers in general a speical treatment should leave it.

There's no need to be merciful to a disbeliever who's not Muslim, he's not a dhimmi nor does he have any alliance with the ummah

I would've accepted it if he payed Islamic taxes or was under an alliance

People on here should learn islamic history and Islam itself before interpreting their own emotions on islamic matters

he's a kafir @Eric H and there's no need to give him some sort of special respect

This is exactly the sort of hateful nonsense that makes people reject Islam. Eric H's contributions on the forum show him to be a thoroughly decent human being and just as worthy of respect as anyone else.

Hang your head in shame.

Peace

 

[Umar Ibn Farooq]

Greetings,


This is exactly the sort of hateful nonsense that makes people reject Islam. Eric H's contributions on the forum show him to be a thoroughly decent human being and just as worthy of respect as anyone else.

Hang your head in shame.

Peace

No one has given me proof disapproving my points.

Just a bunch of kuffar pleasing rants. This forum isn't an ummah.

End of discussion.

 

[ardianto]

Also the brother who said I need to respect a disbeliever so I can gain back respect,

brother, he is a disbeliever. I don't need to kiss his feet in order to please him and show how 'great' islam is.

When you give disbelievers this treatment, they'll lose it once they become Muslim(Insh'Allah) and would think opposite of Islam. It's best to show love through your manners. No need to go beyond that.

And Allah knows best

:jz:

Assalamualaikum.

According to Christians, we are disbeliever. But Eric H and other tolerant Christians do not call us infidel, because they know the ethic of interfaith relationship.

Allah does not forbid us to be kind to non-Muslims who do not hostile us. Eric H is one of non-Muslims who do not hostile Muslims, and have respect to Muslims. So, is it wrong I treat him respectfully too?. This is not to lick non-Muslims, but treating respectfully to non-Muslims who respect us is what I must do as Muslim.

I would've accepted it if he payed Islamic taxes

Do you accept PayPal?. Just tell me how much you want. I will pay for Eric H.

 

[Umar Ibn Farooq]

[MENTION=33361]farhan[/MENTION] Great another disbeliever punk ranting on an Islamic point of view.

Why don't you create this forum to meet the Islamic rulings instead of running around pleasing the kuffar? I have no words left for this ummah.

 

[Umar Ibn Farooq]

Assalamualaikum.

According to Christians, we are disbeliever. But Eric H and other tolerant Christians do not call us infidel, because they know the ethic of interfaith relationship.

Allah does not forbid us to be kind to non-Muslims who do not hostile us. Eric H is one of non-Muslims who do not hostile Muslims, and have respect to Muslims. So, is it wrong I treat him respectfully too?. This is not to lick non-Muslims, but treating respectfully to non-Muslims who respect us is what I must do as Muslim.


Do you accept PayPal?. Just tell me how much you want. I will pay for Eric H.

I meant jizya.

Give me proof please

I don't need any emotional messages

 

[Umar Ibn Farooq]

Haven't received nothing throwing my points in the trash can.

A bunch of kuffar and some Muslims who think it's allowed to befriend kuffar.

Learn your deen. Please.