Question:
Assalamualaikum. I have a question, what is the ruling of accepting the opinions or views of the non-Muslims such as Christians and Jews? Hope for an explanation from you. Thank you.
Answer:
Waalaikumussalam wrt. wbt.
Alhamdulillah, praise and thanks to Allah for the countless blessings He has blessed us all with. Blessings and salutations to the Prophet Muhammad PBUH, his wives, his family, companions and all those that follow his teachings to the day of judgement.
We will start the discussion with the words of Allah SWT:
﴿لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ﴾
“Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.”
Surah al-Mumtahanah (8)
Through this verse, Imam al-Tobari commented the verse’s meaning as with it (does not forbid you from doing good and be just to those who are not against you) is for all types of teachings and religion where we are commanded to do good, have relations and interactions with them in a just and good manner. (See Tafsir al-Tobari; 23/323). Thus, this verse clearly explains the relationship between Muslims and non-Muslims is tolerance, ihsan and peace.
The interactions between Muslims and non-Muslims is not something new but it exists since the time of the Prophet PBUH in various matters from muamalat, agreements and others. Thus, we should consider the concept of fiqh ta’ayush (co-existence) to further consider the syara’ rulings regarding the guidelines of co-existence between Muslims and non-Muslims. For further discussion and explanation regarding this, please refer to The Office of Mufti of Federal Territory official website: Bayan Linnas Series 155: The Concept of Fiqh al-Ta’ayush: Its Issues and Solutions in Malaysia.
However, a question arises in discussions or new ideas or opinions in the context of our current time, there are numerous matters that are discussed that sometimes involves Muslims and non-Muslims, thus, the issue here is what is the ruling of Muslims to accept the opinions or views from the non-Muslims?
The basis of the matter is every individual reserve a right to voice their opinions and ideas. This situation is in accordance with the Islamic legal maxim:
الأصل في الإنسان وتصرفاته الحرية والإباحة
The origin for every person and his actions are freedom and permissibility.
(See Ma’lamah Zayd; 3/165)
However, freedom and permissibility are not applicable when there is evidence that states its prohibition or a ruling that states the prohibition and restriction against it. This is according to an Islamic legal maxim:
الأصل في الأشياء الإباحة ما لم يرد دليل التحريم
The origin of something is its permissibility as long as there is no evidence of its prohibition.
Thus, coming back to the question asked, accepting the opinions of non-Muslims is not prohibited or obligated for there is no clear or shorih evidence about it. However, there is general evidence such as the statement of Allah SWT:
يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَى أَوْلِيَاءَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
“O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you - then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people.”
Surah al-Maidah (51)
According to Syeikh Wahbah al-Zuhaily, the verse revealed is about a group of Muslims who are friends with Jews who have bad intentions and are against Islam and they still refuse to distance themselves even after they are advised and reminded numerous times about the deception of the Jews. (Refer al-Tafsir al-Munir; 3/199)
Imam al-Baghawi said that what is meant by “بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ” is helping them (the Jews and Christians) on them (facing) the Muslims. (See Tafsir al-Baghawi; 3/68)
Furthermore, Allah SWT states:
يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ إِنْ كُنْتُمْ تَعْقِلُونَ
“O you who have believed, do not take as intimates those other than yourselves, for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.”
Surah Ali Imran (118)
According to both of the verses above, they clearly show the prohibition of associating with them (non-Muslims) in matters which contradict the teachings of Islam or matters that help them to destroy Islam. Thus, what should be considered here is the situation zimmi disbelievers in our time today, who are also known as muwatin (citizen) who are non-Muslims. Thus, here we state that there is no prohibition for us to accept the opinion of non-Muslims but it must be accompanied with clear dawabith.
Moreover, this matter should also be analysed through the sirah or athar of the Prophet PBUH. Here, we share several sirah of the Prophet PBUH that if the meaning of them are understood, it brings to the permissibility of accepting the opinion and suggestion of non-Muslims.
First: In the sirah of the Prophet PBUH, when the Prophet PBUH is migrating to Medina, he employs the services of a Meccan musyrik as a guide named Abdullah bin Uraiqat. He is chosen because of his expertise in the routes of the desert. At the time he still believes in the Quraisy religion, however, the Prophet PBUH trusts him. (See Fiqh al-Sirah; pg. 176, al-Raheeq al-Makhtum; pg. 142). According to this narration, it can be understood that the implied meaning from the action of the Prophet PBUH employing Abdullah bin Uriqat as the guide who also advises the Prophet PBUH on his journey means that it is permissible to accept the opinions of non-Muslims. However, through the same story, we could also learn the following dawabith:
- The Prophet PBUH uses his services (the musyrik) because the Prophet PBUH trusts him and his expertise in the matter.
- The Prophet PBUH asks for a guide in the worldly matter that does not involves matters of aqidah (faith) or shariah.
Second: The Prophet PBUH also follows the example of non-Muslims in matters not related to aqidah which do not contradict the religion. For example, the Prophet Muhammad PBUH discusses the way to ask the people to perform the obligatory prayer and signals the beginning of the time of prayer, the companions of the Prophet PBUH shared their ideas considering the methods of people of other religions call their followers to worship and the Prophet PBUH did not prevent them or reject their ideas, the Prophet PBUH even accepted their idea to make a call for prayer but on the condition that it does not resemble the worship of the Jews and Christians. Thusly, the adhan came to existence and it is practised to this day.
Contributions of Non-Muslims towards the Maslahah of Muslims
Our statement is strengthened with the ruling issued by Dar al-Ifta’ al-Misriyyah in the issue of whether it is permissible for non-Muslims to contribute to the Muslims. They answer as the following:
فلا مانعَ شرعًا من قبولِ تبرُّعاتِ غيرِ المسلمين في مصالحِ المسلمين العامة دينيةً كانت أم دنيويةً، أخذًا بمذهب الشافعية في ذلك ما دام لا يترتبُ على ذلك مفسدةٌ شرعيةٌ
There is no restriction from syara’ to accept contribution or charity of non-Muslims for the benefit of Muslims in general, in worldly matters or the hereafter, holding unto the madhhab Syafi’I as long as it does not harm or hurt the Muslims. (See Dar al-Ifta’ al-Misriyyah; no.182)
Hence, according to this ruling, we analogically deduce the ruling of accepting the opinion of non-Muslim in terms of the ‘illah as long as it does not harm the Muslims as permissible.
Conclusion
To conclude, we state the ruling for Muslims to accept opinion, idea and suggestion from non-Muslims is permissible but it must be according to the following dawabith:
- Accept the opinion, idea, suggestion in matters which is not related to religion or contradict the teachings of Islam.
- Accept the opinion, not with bad intentions such as the idea to harm or destroy Islam.
- Accept the opinion in worldly matters and not the matters of the hereafter.
Hence, all of these dawabith should be followed before accepting any idea or suggestion from them. In our opinion, if there is another Muslim who has a better understanding or expertise, then their opinion is prioritized. However, all of it depends to the basis stated by Allah SWT:
فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ
“So, ask the people of the message if you do not know.”
Surah al-Nahl (43)
Lastly, we advise everyone to interact with others in accordance with the set limitations of syara’ so that we can lead peaceful lives. We pray that Allah SWT gives us understanding in religion and firms our faith as well as guide us to always be steadfast in His way.
Wallahua’lam.