Q230 :Could you please explain the Qur’anic verse
which instructs Muslims in these words: “Take not unbelievers as your
friends, and if you do so you are among them.” In our present world,
most Muslims have some sort of dealings with non-Muslims, and that
approaches friendship in the majority of cases, especially in countries
where the Muslims are in minority. What is their position in the light
of this Qur’anic injunction?
A230 : There is some confusion in the understanding
of the Qur’anic verse, which has nete about from the translation of the
term ‘waliy’ which is rendered in the translation you have quoted as
“friend”. In fact the term “friend” is inadequate as a translation of
the Arabic term. The term “friend” occurs in the Qur’an in verse 61 of
Surah 24, entitled, Light. Had Allah meant that we must not take
unbelievers as friends, in the strict meaning of friendship, He would
have used this particular term, sadeeq, but He has chosen to use a
different term which has much wider connotations. Translators of the
Qur’an have found difficulty in rendering the meaning of the term waliy
as it occurs in the verse you have quoted and similar verses. It should
be noted that in Islamic terminology, the same word is used for the
person who acts for a woman in her marriage, giving the netmitment to
marry her away to her prospective husband. When the suitor accepts that
netmitment, the marriage is made. Such a person is normally her father,
if he is alive and sane. If not, then her grandfather, brother, uncle,
or even her adult son may act for her. In such a situation, we normally
translate the term waliy as “guardian”. As for the situation of
dealing with unbelievers, translators of the Qur’an have tried to nete
to grips with this term by using in their translations words such as
“allies, protectors, helpers, bosom friends, etc.” One translator uses
both “friends and allies” to denote the meaning. Without wishing to
netment on these translations, I can say that perhaps the word “ally”
is closer to the meaning of the Arabic term. What Allah forbids in our
relations with non-believers is the forging of alliances which have far
reaching netmitments that may take precedence over the implementation
of certain provisions of our law. With the difference in meaning
explained, there is no question that friendship on social basis with
unbelievers is acceptable, provided that these individuals are not
actively hostile to Islam or to Muslims. A clear reference to this in
the Qur’an is found in verses 8 and 9 of surah 670, entitled The
Examined One. These can be rendered in translation as follows : “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. Allah only
forbids you to choose for your allies those that fight against you
because of your faith, and drive you forth from your homelands, or aid
others in driving you forth. Those of you who choose such people for
their allies are truly wrongdoers.” Perhaps it is important to explain
that the phrase “Allah does not forbid you” which occurs in the first
of these two verses does not merely mean an absence of prohibition. It
implies in this context, as netmentators on the Qur’an explain, a
positive encouragement to act towards them with kindness and equity.
There are numerous Hadiths which encourage Muslims to be kind to other
religious netmunities, especially those who constitute minorities in
the Muslim state. The strong emphasis placed on the need to behave
towards them in this way 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.
Our Dialogue ( Source : Arab News – Jeddah )