Concerning the notion that Muslims are required to isolate themselves from society; to live and/or socialise only with other Muslims; and to cut ties with family and friends who are not Muslims.
Allāh (subḥānahu ūta'āla) says:
‘People, be mindful of your Lord, who created you from a single soul, and from it created its mate, and from the pair of them spread countless men and women far and wide; be mindful of Allāh, in whose name you make requests of one another. Beware of severing the ties of kinship: ** Allāh is always watching over you.’ (Al-Nisa: 1).
** the Arabic here is wal-arḥāma; literally, ‘the womb-relationships’; referring, or course, to all those to whom we are related.
And again:
“Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity.” [al-Mumtahanah 60:8]
In short, Muslims are permitted to be kind; to uphold ties; to return favours; and to be fair towards non-Muslims, whether they are relatives or not; so long as they are not fighting the Muslims because of their religion, or seeking to drive them out of their homes.
When I became a Muslim, I was not obliged to divorce my wife (a Christian); or to cut ties with my two daughters (also Christian); or with three of my Christian grandchildren; or with my sister (an atheist); or with the rest of my non-Muslim family; or with my non-Muslim friends, colleagues and neighbours.
According to Islam, Muslims and non-Muslims are equal in their essential human dignity, and are entitled to the same standards of justice and equitable treatment.
Dr. Mohammad Hashim Kamali – former professor of law at the International Islamic University of Malaysia – writes:
‘Righteous conduct is not defined separately for any race and nation: they will all be judged by the same standards without discrimination or distinction of any kind. The fourth caliph ‘Ali went on record to say that if anyone sleeps the night in comfort and affluence while his neighbor suffers from deprivation and hunger, he is held accountable for it.
‘Waḥbah al-Zuḥayli made the observation that Islam’s vision of building a human civilization in the earth (iʿmār al-arḍ) and its assignment of the role of God’s vicegerency to humankind constitute the essence of its universalist outlook.
‘This essential mission draws no distinction between men and women, or Muslims and non-Muslims, and is inspired by the outlook of prosperity and success (al-falāḥ) for all alike.’ (‘The Middle Path of Moderation in Islam’).
Rather than isolate themselves, Muslims must strive to actively engage with their host society; to become constructive members of that society. In the UK, Muslims play an active role in society; at every level. They are present in the military; in the police; in government; in the various health services; in education; and in the manufacturing and service industries.
The notion that Muslims are required to isolate themselves from society; to live and/or socialise only with other Muslims – and to cut ties with family and friends who are not Muslims – is false.
Continued:
Allāh (subḥānahu ūta'āla) says:
‘People, be mindful of your Lord, who created you from a single soul, and from it created its mate, and from the pair of them spread countless men and women far and wide; be mindful of Allāh, in whose name you make requests of one another. Beware of severing the ties of kinship: ** Allāh is always watching over you.’ (Al-Nisa: 1).
** the Arabic here is wal-arḥāma; literally, ‘the womb-relationships’; referring, or course, to all those to whom we are related.
And again:
“Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity.” [al-Mumtahanah 60:8]
In short, Muslims are permitted to be kind; to uphold ties; to return favours; and to be fair towards non-Muslims, whether they are relatives or not; so long as they are not fighting the Muslims because of their religion, or seeking to drive them out of their homes.
When I became a Muslim, I was not obliged to divorce my wife (a Christian); or to cut ties with my two daughters (also Christian); or with three of my Christian grandchildren; or with my sister (an atheist); or with the rest of my non-Muslim family; or with my non-Muslim friends, colleagues and neighbours.
According to Islam, Muslims and non-Muslims are equal in their essential human dignity, and are entitled to the same standards of justice and equitable treatment.
Dr. Mohammad Hashim Kamali – former professor of law at the International Islamic University of Malaysia – writes:
‘Righteous conduct is not defined separately for any race and nation: they will all be judged by the same standards without discrimination or distinction of any kind. The fourth caliph ‘Ali went on record to say that if anyone sleeps the night in comfort and affluence while his neighbor suffers from deprivation and hunger, he is held accountable for it.
‘Waḥbah al-Zuḥayli made the observation that Islam’s vision of building a human civilization in the earth (iʿmār al-arḍ) and its assignment of the role of God’s vicegerency to humankind constitute the essence of its universalist outlook.
‘This essential mission draws no distinction between men and women, or Muslims and non-Muslims, and is inspired by the outlook of prosperity and success (al-falāḥ) for all alike.’ (‘The Middle Path of Moderation in Islam’).
Rather than isolate themselves, Muslims must strive to actively engage with their host society; to become constructive members of that society. In the UK, Muslims play an active role in society; at every level. They are present in the military; in the police; in government; in the various health services; in education; and in the manufacturing and service industries.
The notion that Muslims are required to isolate themselves from society; to live and/or socialise only with other Muslims – and to cut ties with family and friends who are not Muslims – is false.
Continued:
'Sometimes, silence is the best answer for a fool.'(Alī ibn Abī Tālib)
