One of the aims of sending Prophets (PBUT), including Prophet Muhammad (PBUH & HP) , was to recite to faithful people the signs of Allah Almighty, to purify them and to teach them the Book and wisdom (3:164). Therefore, the Quran considers Prophet Muhammad (PBUH & HP) as an excellent exemplar for the believers (33:21). It means that all his deeds and behaviors at the individual, social, political, and cultural levels and even with other nations of that era, are instructive and he (PBUH & HP) is a perfect role model to be followed. Besides, he (PBUH & HP) was sent as a mercy to all the nations (21:107), both Muslims and non-Muslims. Hence, his approach in spreading peace and concordance in the world can be an excellent model to be followed. Here, we review how Prophet Muhammad (PBUH & HP) acted in this regard.
Prophet Muhammad’s (PBUH & HP) Sunnah did not ignore other nations and their internal independence at all. On the contrary, Islam is a worldwide religion that has recognized other tribes and nations, whether inside or outside of the Islamic state’s territory. Clear evidence for that are the treaties that have been made between the Islamic state and different nations or tribes during the time of Prophet Muhammad (PBUH & HP). In the pre-Islamic Arab era, fighting other tribes, killing, and bloodshed was a culture. But, Prophet Muhammad (PBUH & HP) made various treaties and emphasized on adhering to them to demonstrate how the tension between parties can be peacefully reduced and fighting back is the option only when invaded. The Islamic state was always faithful to the peace treaties as far as other parties were so.
As an example, as soon as Prophet Muhammad (PBUH & HP) arrived at Medina, he drew up a covenant among those who had emigrated with him from Mecca (Muhajirin) and the Jewish tribes of Medina including Aws and Khazraj (who were known later as Ansar (i.e. helpers, since they helped Muhajirin). This covenant was called the Constitution of Medina. This constitution aimed to guarantee the security and coexistence of various groups who lived in Medina and formed the basis of a multi-religious Islamic state. Some of its articles were:
• Muslims and Jews constitute “one nation” (Ummah Wahidah). Muslims are on their religion, so are Jews;
• Muslims and Jews are gracious to each other;
• The Jews adhered to this constitution should be protected and helped. No oppression upon them. No alliance with their enemies;
• Each party of this constitution should be allied with the other in case one of them is invaded;
• Both parties should ally whenever Medina is invaded;
• Both parties should take part in the expenses in case of a war. Muslims should pay their expenses, so do the Jews [1].
At the time of Prophet Muhammad (PBUH & HP), Mecca was under the control of one of the most significant Arabian tribes called Quraysh, who were polytheists. They had forbidden Muslims to enter the city and perform Hajj rituals. After Prophet (PBUH & HP) had dreamed entering Mecca doing Hajj rituals with companions, this Ayah confirmed his (PBUH & HP) dream: “Certainly Allah has fulfilled His Apostle’s vision in all truth: You will surely enter the Sacred Mosque, God willing, in safety, with your heads shaven or hair cropped, without any fear.” (48:27). Hence, The Prophet (PBUH & HP) and a group of Muslims with some other Arabs of around Medina, marched peacefully towards Mecca without arms, in the hope of making a pilgrimage. At first, Quraysh prevented them from entering Mecca. Still, after some negotiations, a treaty called the Treaty of Hudaybiyyah was drawn up between the two parties, which helped to decrease the tension between them.
This treaty guaranteed a 10-year peace between Quraysh and Muslims and authorized Muslims to return to Mecca in the following year to perform a peaceful pilgrimage [1].
References:
- M. A. Amini, “The principle of peaceful coexistence with non-Muslims in Islam,” Ma’rifat Journal, no. 165, p. 35-52.
Coexistence means living together, cooperating socially and economically of either the people of two countries to fulfill their livelihood or two individuals who might not share the same interests. In other words, coexistence includes being together, not interfering in others’ private affairs, and respecting the rights of others. Islam, which considers both the individual and social needs of human beings, offers a complete package for a thriving social life. Through its teachings, the Prophet’s (PBUH & HP) and infallible Imams’(AS) tradition (Sunnah), and the Quranic teachings, Islam has provided some clear guidelines for Muslims and the followers of other religions peaceful coexistence in the Quran. Here, we focus mostly on what the Quran offers in this regard.
The first point raised about the peaceful coexistence in the Quran is that Muslims should deal with non-Muslims with justice and beneficence, as far as non-Muslims have not expressed any hostility against them and don’t respond to their kindness with hatred (60:8). In Surah Mumtahina, it is said that: “Allah forbids you only in regard to those who made war against you on account of religion and expelled you from your homes and supported [others] in your expulsion, that you make friends with them, and whoever makes friends with them—it is they who are the wrongdoers.”(60:9).
Accordingly, non-Muslims are in two groups — the first group who are in peace with Muslims and live peacefully with them. The Islamic government and Muslims of society should respect this group and recognize their rights. The second group is those who act against Muslims, Islam, and the Islamic government. Undoubtedly, they should be counteracted, and there would be no place for peace in this case [1]. That’s why Imam Ali (AS) had devoted a share of public treasury (Bayt al-mal) to help the needy people of other religions. It means that an Islamic government does not overlook non-Muslims, but recognizes their rights and supports them. (10:57)
Humans naturally tend to reject any imposed idea or belief. And, the Quran never orders something which opposes to human’s nature. Hence, non-Muslims are not compelled to convert to Islam (2:256), and they are free to keep their religion. In Surah An’am, Prophet Muhammad (PBUH & HP) is told that: “Had Allah wished, they would not have ascribed partners [to Him]. We have not made you a caretaker for them, nor is it your duty to watch over them.” (6:107). Based on these verses, along with some others, Islam recognizes other Abrahamic religions, and no Muslim is permitted to force any non-Muslim to accept Islamic ideas. Still, Muslims should let non-Muslims to retain their own religious views and beliefs and to live peacefully in society.
If Muslims want to discuss their religious viewpoints with followers of other religions, they are told: “not to argue with the People of the Book, except in a manner which is best” (29:46). It means to exchange peacefully with logical reasoning and argument. Even in their discussions with polytheists, Muslims are prevented from insulting those whom they invoke besides Allah Almighty; otherwise, they would affront Allah Almighty out of hostility (6:108) [1]. It should be noted that the aim of these discussions should be clarifying the truth and not obliging others to convert. As stated above, no one is forced to accept what we believe. This manner ensures Muslims and non-Muslims peaceful coexistence in the Quran.
In surah Baqara, it is stated that Prophet Muhammad (PBUH & HP) and the faithful have faith in what has been sent down to him (PBUH & HP) from Allah Almighty, and they believe in Allah Almighty, His angels, His scriptures and His apostles, and they make no distinction between any of His apostles (2:285). It means that a real believer should recognize all previous Prophets sent by Allah Almighty and what they have brought to humans from Him [2]. Besides, in Ayat 62, the followers of other religions like the Jews, the Christians, and the Sabaeans who are faithful to Allah and the Day of Judgement and act righteously are told to have their reward from Allah Almighty (2:62). This is another proof that Islam recognizes other religions. Also, it reveals that there have been faithful people among the followers of other religions who truly believed in Allah almighty according to the teachings of their faith.
In dealing with the opponents of Islam, Islam orders Muslims to accept if they offer peace and declare a ceasefire and emphasizes that: “Allah does not allow you any course [of action] against them” (4:90). In other verses, Muslims are told that: “If they incline toward peace, then you [too] incline toward it” (8:61).
Another example that demonstrates Islamic teachings promote peaceful coexistence in the Quran with non-Muslims is that in the Quran, Muslims are told that: “the food of those who were given the Book is lawful to you, and your food is lawful to them” (5:5). Besides, according to the Quran, Muslim men can marry the chaste ones from among faithful women, and chaste women of those who were given the Book before Muslims, once their dowries are paid to them (5:5). These two instances show that Muslims are free to fraternize with non-Muslims and exchange with them in society.
What has been mentioned above are only some of the many Islamic guidelines that encourage treating others kindly and behaving friendly with the followers of other religions. That makes them incline slightly towards Islam, such that after a Christian boy who had converted to Islam changed his bad behavior with his mother, the mother was attracted and converted to Islam, too. This, together with many instances of the way that Prophet Muhammad (PBUH & HP) and Infallible Imams (AS) treated non-Muslims, proves Islam's deep care for the way Muslims deal with others which should ultimately lead them toward tolerance and maintaining a peaceful coexistence as stated in the Quran.
References:
- M. A. Amini, “The principle of peaceful coexistence with non-Muslims in Islam,” Ma’rifat Journal, no. 165, p. 35-52.
- M. H. Tabataba’ei, “Translation of Tafsir Al-Mizan, “vol. 2, p. 681.
Dancing is a natural behavior in many cultures; a way of showing happiness or sometimes sadness. In a theory raised by me! the release of energy by moving our body is dancing. But in a theory raised by a scholar "dance refers to a rhythmic movement of the body, usually for entertainment" [1]. Now, let us take both of these definitions into consideration and see what kind of dancing in Islam is forbidden (Haram).
In the view of some Islamic scholars, it is not permissible for women to dance anywhere in any ceremony irrespective of whether it is a wedding or a birthday ceremony except for a woman's dancing for her husband.
In expanding the above ruling, it has been said that “there is no problem in dancing in itself. However, if dancing entails sexual excitation or committing a forbidden (Haram) act like listening to forbidden (Haram) music, or it is in the presence of non-mahram men, it is forbidden (Haram). And it does not make a difference as to the various types of music. Generally speaking, if dancing is done in a sexually exciting manner, and lead to the commission of a forbidden act, or involves a bad effect, or if it is happening in front of a non-Mahram it is forbidden (Haram)” [3].
If a woman dances for her husband or vice-versa, and the dancing is not accompanied by a forbidden (Haram) act, there is no problem in it [4].
In mixed parties where men and women are sitting together, the dance of men or women in front of others is forbidden. Some think that it is OK if men dance in front of women. But in fact, it is forbidden (Haram) for a man to dance. Dance of women in front of men and any dancing which may entail a bad effect and arousal of sexual desires are forbidden (Haram). Playing music and listening to it is also unlawful (Haram) if it is done in a lahwi, enrapturing manner.
No matter if men or women who are dancing together or in front of others are of their unmarriageable kin (maḥrams) of the opposite sex. What is forbidden about dancing is general, i.e., regardless of whether it is done by a man, a woman, or in the presence of one’s marriageable kin (non-maḥram) or unmarriageable kin (maḥram) [5].
Dance of women for women is permitted (Halal) if it is not done in a sexually exciting manner and does not lead to the commission of a forbidden act, nor entails a bad effect. However, it is forbidden (Haram) to attend a dance party if it is considered as accepting the forbidden (Haram) act of others or leads to committing a forbidden (Haram) act. Otherwise, there is no harm in it. Dance of a woman for other women is forbidden if her husband does not allow her to do so.
Some people think that the rulings of dancing do not apply to wedding parties as it is just one happy night. But there is no difference between a wedding party and other occasions. Dancing with music is forbidden (Haram) [6].
In the case of wedding parties, the dance of women in front of women is not forbidden (Haram) under the conditions mentioned above.
As mentioned before, by obligatory caution, it is forbidden (Haram) for men to dance.
Here we discuss the point of releasing energy by moving the body. Is it forbidden (Haram)?
If the movements of the body do not meet the criteria of forbidden (Haram) dance, and if it is not accompanied by forbidden (Haram) music, there is no problem in dancing in private or in groups of women for fitness. However, we have to make sure that such dancing is not happening in front of CCTV cameras or filmed by people who may show it to non-mahrams.
Aerobics and other sports that are based on rhythmic music are permissible if the music is not forbidden (Haram). If music does not cause ecstasy, there is no objection to it. The duty-bound (mukallaf) himself should distinguish whether the music is lahwi or not [7].
Establishing centers for teaching and promoting dancing goes against the objectives of the Islamic system and it is impermissible by obligatory caution [8].
References:
- Sayyid Mujtaba Husseini, Questions and Answers by Students (Rules regarding Music), pg. 84
- Ayatullah Makarem-Shirazi, jurisprudential expressions, http://portal.anhar.ir/node/409#gsc.tab=0
- Sayyid Mas'ud Ma'sumi, Rules regarding Man-Woman Relationships, pg. 219
- Tawzih al-Masail (with annotations by Imam Khomeini), vol.2, pg. 970
- Dancing
- dance in Islam
- Dance
- Dance infront of non Mahrams