Responding to the claim that Islam is hostile to its opponents and is fanatical against other beliefs

 In the name of God, the Most Gracious, the Most Merciful,

and with Him we seek help.






The claim that Islam is hostile to its opponents and is fanatical against other beliefs (*)

Content of the doubt:
Some sophists claim that Islam is a religion that is hostile to other sects and beliefs, and calls for fanaticism and revenge against those who oppose it. They prove this by classifying people into Muslims and infidels, in reference to rejecting the other and refusing to coexist with him and insulting him. They believe that Islam treated the dhimmis with cruelty and oppression, and deprived them of their freedom and burdened them with large taxes[1] that Muslims call jizya[2]. Ways to refute the doubt:

Islam is a religion of mercy, tolerance, guidance and peace, and does not incite hatred and hostility. Rather, it is a religion of equality between Muslims and non-Muslims in the judiciary and all other dealings. The Qur’an, the hadith and the positions of the first generation of the Companions are the best evidence of this.

War in Islam has controls and ethics that keep it away from aggression and injustice. Islam does not resort to war except in extreme necessity that calls for self-defense or jihad for the sake of Allah.
The advantages that non-Muslims enjoy under the Islamic state make them among the happiest people under the protection of the Islamic state.
Calling non-Muslims infidels does not mean insulting, oppressing, or assaulting them. Islam is not unique in this name, but every religious person applies this to those who oppose them.
The jizya is a small amount of money in exchange for protection and use of state facilities. It is taken from men who are able to work only, and the elderly, women, children, and the poor are exempted from it.
The testimonies of fair-minded non-Muslims about the tolerance of Islam in its dealings with its opponents confirm the falsehood of this claim, and history itself is the greatest witness to that.
Details:
First. Tolerance of Islam and its call: Islam
takes a safe stance towards non-Muslims in times of peace. Rather, it did not forbid being kind to them as long as they did not fight Muslims. Rather, it forbade being kind to those who fought Muslims for their religion, and expelled them from their homes, or aided in their expulsion. Allah the Almighty said: “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.” (8) Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion - from making friends with them. And whoever makes friends with them - then it is those who are the wrongdoers. (9) (Al-Mumtahanah). The Holy Qur’an forbade arguing with the People of the Book except in the best way. Allah the Almighty said: “And do not argue with the People of the Book except in a way that is best, except for those who commit injustice among them, and say, ‘We believe in that which has been revealed to us and revealed to you. And our God and your God is One; and we are Muslims [in submission] to Him.’” (46) (The Spider), and God Almighty said: “Say, ‘O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except God and not associate anything with Him and not take one another as lords instead of God.’ But if they turn away, then say, ‘Bear witness that we are Muslims (in submission)’” (64) (Al Imran), rather the command of Islam
By fulfilling the covenant even with the polytheists, Allah the Almighty said: “Except for those of the polytheists with whom you have made a treaty and then they have not failed you in anything nor supported anyone against you. So fulfill your covenant with them until their term. Indeed, Allah loves the righteous.” (4) (At-Tawbah). Rather, if a polytheist asks a Muslim to protect him, he must protect him, and even take him to safety, as Allah the Almighty said: “And if any of the polytheists seeks your protection, then grant him protection so that he may hear the word of Allah and then escort him to where he will be safe. That is because they are a people who do not know.” (6) (At-Tawbah).
Among Islam’s care for the rights of non-Muslims is its care for their temples and churches. Among its preservation of them is what was reported from Omar bin Al-Khattab, may Allah be pleased with him, when the time for prayer came and he was in the Church of the Resurrection, the Patriarch asked Omar to pray in it, and he intended to do so, but then he apologized, and explained that he feared that if he prayed in the church, the Muslims would come after that and take it from the Christians, claiming that it was a mosque for them, and they would say: Omar prayed here. The treatment of Muslims did not stop at the level of preservation. On their money and rights, but Islam has been keen throughout its ages to do what the People of the Book need, especially the poor among them. Such treatment by Muslims towards non-Muslims informs the entire world that Islam has raised its followers on tolerance, on caring for people’s rights, and on mercy for all people regardless of their beliefs and races. Generations of Muslims have preserved the value of this Islamic care for the rights of others; because they only applied it in response to the teachings of the Holy Quran and the directives of the great Messenger, may the best prayers and peace be upon him. He applied it in his life, and Muslims understood it generation after generation, and the successors applied it from the predecessors, and the sons from the fathers. Equality between Muslims and non-Muslims in the judiciary and all other dealings: Islam established equality between Muslims and non-Muslims in the judiciary and all other dealings. History has recorded pioneering examples of these dealings, which are considered the pinnacle of fair human dealings in the history of all mankind. When a Jewish man complained about Ali ibn Abi Talib to Caliph Omar ibn al-Khattab - may God be pleased with him - Omar said to Ali: “Get up, Abu al-Hasan, and sit next to your opponent.” Ali got up and sat next to him, but a sign of emotion appeared on his face. After the ruling in the case was finished, Omar said to him: “Ali, do you hate that we treat you and your opponent equally in the judiciary?” He said: No, but I was hurt because you called me by my nickname and did not treat us equally, for in the nickname there is respect, so I feared that the Jews would think that justice had been lost among the Muslims.” The commandments of the Messenger of God - may God bless him and grant him peace - regarding the People of the Covenant and those with whom a treaty has been made continued, as he - may God bless him and grant him peace - said: “Whoever kills a person with whom a treaty has been made will not smell the fragrance of Paradise, even though its fragrance can be found from a distance of forty years” [3]. The meaning of “will not smell the fragrance of Paradise” is that he will not smell it. He - may God bless him and grant him peace - said: “Whoever wrongs a person with whom a treaty has been made, or diminishes him, or burdens him beyond his capacity, or takes something from him without his consent, then I will be his opponent on the Day of Resurrection” [4]. What indicates equality between Muslims and others in the judiciary, and the spread of Islam, is:




With his tolerance and the good treatment of Muslims towards others: This incident that occurred between Imam Ali bin Abi Talib, may God be pleased with him, and a man from the People of the Book, when Imam Ali, may God be pleased with him, lost his armor, then found it with this man from the People of the Book, so he brought it to Judge Shuraih saying: “It is my armor and I did not sell it or give it away.” Judge Shuraih asked the man from the People of the Book saying: What do you say about what the Commander of the Faithful says? The man said: The armor is nothing but my armor, and the Commander of the Faithful is not a liar in my view. Judge Shuraih turned to Imam Ali, may God be pleased with him, asking him: O Commander of the Faithful, do you have evidence?[5] Ali laughed and said: Shuraih is right, I have no evidence. He ruled in favor of the man from the armor, took it and walked away while the Commander of the Faithful was looking at him, except that the man had not taken a few steps before he returned saying: As for me, I bear witness that these are the rulings of the prophets.. The Commander of the Faithful brings me before his judge to rule against him? “I bear witness that there is no god but Allah and I bear witness that Muhammad is His servant and Messenger. The shield, by Allah, is your shield, O Commander of the Faithful. I followed the army while you were setting out to Siffin, and you got out of your white camel. Imam Ali, may Allah be pleased with him, said: “Since you have converted to Islam, it is yours.”[6]
Thus we see how the tolerance of Islam reached this point where the Commander of the Faithful himself stood before the judge, with a man from the People of the Book. Although the Commander of the Faithful was right, the judge asked him for evidence. This made the Commander of the Faithful laugh, since he was right and had no evidence. It was clear that he was the plaintiff, and the evidence was on the plaintiff, and the oath was on the one who denied. Then the end result was that the judge ruled in favor of the man based on appearance, since no evidence had been presented. This lenient treatment, in which there was no difference between a commander and one of the subjects from the People of the Book, made the man think about this religion and become overcome with admiration for it. He could only say: As for me, I bear witness that these are the rulings of the prophets. He said: I bear witness that there is no god but Allah and I bear witness that Muhammad is His servant and Messenger. This is a picture of the judiciary at the height of its justice. Where he equates this man with the Commander of the Faithful, and a picture of the tolerance of Islam at its peak; where the rule was based on appearance and on the Commander of the Faithful, not him. Such tolerant treatment of non-Muslims is what brought Islam closer to the people, and made them enter the religion of Allah in droves. The justice of Islam with non-Muslims: Islam has taken care of the People of the Book, so our master Omar bin Al-Khattab - may Allah be pleased with him - decided to give them a stipend from the treasury of the Muslims. It was narrated that he passed by the door of a group of people, and found a beggar begging - and he was an old blind man - so he asked him, saying: Which of the People of the Book are you? He said: A Jew. So he asked him: What made you do what I see? He said: I ask for the jizya, need, and age. Omar took him by the hand to his house, and gave him, then he sent to the treasurer of the treasury and said to him: Look at this and his ilk, for by Allah we have not been fair to him if we eat his gray hair and then abandon him when he is old!! And what happened in the history of our ancestors was the insult of a dhimmi, and if any transgression occurred, Islam would address it immediately. When a Copt complained to Omar that the son of the governor of Egypt, Amr ibn al-Aas, may God be pleased with him, slapped his son when he beat him in a race, and said: I am the son of the most honorable, Omar - may God be pleased with him - hastened to bring Amr and his son to Mecca during the Hajj season, and Omar gave the whip[7] to the son of the Copt, and ordered him to take revenge on the son of the most honorable, then he said to Amr his famous words: “When did you enslave people while their mothers gave birth to them free”?! And Islam established




Justice between the two components of the nation, Muslims and non-Muslims. From the letter of our master Omar bin Al-Khattab - may Allah be pleased with him - to the Chief Justice Abu Musa Al-Ash'ari, he said to him: "Be fair[8] to the people in your face, your council, and your judgment; so that the noble does not covet your injustice[9], and the weak does not despair of your justice." It is not right to differentiate between the disputing parties, even if one of them is not a Muslim. Thus we see how our predecessors treated the People of the Book, and how they demonstrated the tolerance of this religion that does not approve of fanaticism, and does not accept injustice even towards non-Muslims, but rather calls for tolerance and justice with them. This tolerant approach of Islam towards the people of other religions is the secret of the greatness of Islam, and the secret of its spread and expansion throughout the world.
Second. Controls of war in Islam and that it is isolated from aggression and barbarism:
It is known that Islam is the religion of peace, and it does not order war except in extreme necessity that calls for defense and jihad in the way of God. Despite the legitimacy of jihad in the way of God - in defense of religion, belief, land and honor - war in Islam has limits and controls, and Muslims have their own morals that they adopt even in their war with those who fight them from among non-Muslims. Islam ordered the preservation of the money of others, and leaving monks in their monasteries without attacking them, and it forbade treachery, deceit and theft, as it forbade mutilating the dead, and killing children, women and the elderly, and burning palm trees and crops, and cutting down fruitful trees. Abu Bakr Al-Siddiq - may God be pleased with him - advised Usama bin Zaid when he sent him to the Levant to fulfill the covenant and not to betray or mutilate. Khalid bin Al-Walid - may God be pleased with him - made a covenant with the people of Al-Hirah that he would not demolish any of their churches, churches, or palaces, and he would not prevent them from ringing their bells or displaying their crosses on their feast days. Omar bin Al-Khattab - may God be pleased with him - was merciful to non-Muslims from the People of the Book. He advised Saad bin Abi Waqqas - when he sent him to war with the Persians - to be far from the People of the Covenant in his war, and he advised him not to take anything from them because they had a covenant and a covenant. Omar - may God be pleased with him - also gave the people of Ilya security for their money, churches, and crosses, and he warned against demolishing their churches. Islam commanded that prisoners be treated well and fed. God Almighty said: “And they give food, in spite of their love for it, to the poor, the orphan, and the captive (8)” (Al-Insan). While non-Muslims treat Muslim prisoners badly, they may kill them, enslave them, or burden them with the most difficult burdens and work. The prisoners of the Battle of Badr were treated well by the Prophet, may God bless him and grant him peace. He advised the Companions to treat them well, so they preferred them over themselves in food and nourishment. When he consulted his companions about the prisoners of Badr, and some of them suggested killing them and others suggested ransoming them, he agreed to ransom them, and made the ransom for those who could write that each one of them should teach ten Muslim children to read and write. This was the first measure to eradicate illiteracy. The Prophet, may God bless him and grant him peace, did not accept that any of his enemies be represented in wars, no matter what their status was. When he was advised to represent Suhayl ibn Amr, who was keen on fighting the Muslims and fighting them, by having his two lower front teeth removed[10] so that he would not be able to give a speech after that, the Prophet did not agree. - may God bless him and grant him peace - on that, but rather he refused, saying: “I will not mutilate him[11] or God will mutilate me”[12].



When Allah - the Almighty - fulfilled the wish of His Messenger, may God bless him and grant him peace, to conquer Mecca, and he entered it as a victorious conqueror, he said to the Quraysh: “Whoever enters the house of Abu Sufyan is safe, whoever lays down his weapon is safe, and whoever closes his door is safe.”[13]
Among the directives of Islam to Muslims in war is:
that fighting should be in the way of Allah.
That fighting should be for those who fight the Muslims.
Non-aggression, God Almighty said: “And fight in the way of God those who fight you, but do not transgress. Indeed, God does not like transgressors” (190) (Al-Baqarah). So those who transgress against Muslims and fight them, the Muslims are commanded to fight them, but it is a just fight in which there is no mutilation or torture, as God Almighty said: “The sacred month is for the sacred month, and the sacred things are equal. So whoever transgresses against you, transgress against him in proportion to his transgression against you. And fear God and know that God is with the righteous” (194) (Al-Baqarah).
This is for those who fight Muslims. As for those who do not fight from among the non-Muslims, the Prophet - may God bless him and grant him peace - forbade fighting them: On the authority of Buraydah - may God be pleased with him - that the Messenger of God - may God bless him and grant him peace - said: “Fight in the name of God in the way of God. Fight those who disbelieve in God. Fight but do not commit treachery, do not mutilate, and do not fight a child” [14]. In another narration: “The Messenger of God - may God bless him and grant him peace - denounced the killing of women and children” [15].
He - may God bless him and grant him peace - also forbade attacking monks and monasteries, mutilating and stealing. On the authority of Ibn Abbas, may God be pleased with them both, he said: When the Messenger of God - may God bless him and grant him peace - sent out his armies, he would say: “Go out in the name of God, fighting in the way of God against those who disbelieve in God, and do not steal, do not mutilate, do not kill children or monasteries.”[16]
Thirdly. The constitution of the relationship between Muslims and non-Muslims:
The Qur’an established a rule that is the basic constitution in the treatment of Muslims towards other people, saying: “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 (8). Allah only forbids you from those who fight you because of religion and expel you from your homes and support in your expulsion - from making friends with them. And whoever makes friends with them - those are the wrongdoers (9)” (Al-Mumtahanah). The verse is completely clear in establishing the relationship between Muslims and others. It is a relationship based on something greater than justice - which is giving each person his right - but this relationship rises to the level of benevolence - which is increasing the right as an advantage - and the verse presented the word benevolence before the word equity - which is justice - and this is a wonderful indication of how to treat non-Muslims. It is a relationship based on benevolence and benevolence.
The striking thing is that Islam called non-Muslims within its society (Ahl al-Dhimmah); that is, people of the covenant, guarantee, and security; because they have the covenant of Allah and the guarantee of His Messenger and the security of the Muslim community, on the condition that they live under the protection of Islam and under the banner of the Islamic community, safe and secure. But it is surprising that some people consider this name to be a name that contains something of inferiority, and this is unacceptable speech. Whoever understands the word Arab when he says: (You are under my protection) fully understands what the people of the covenant mean, that is: You are under my protection, care and shelter, I will not harm you and I will not allow anyone to harm you. This word can be replaced - currently - in what is called political custom by the name (holders of Islamic nationality), as these are in reality citizens like the rest of the members of the Muslim community.

The jurists of Islamic law have established a rule to clarify the relationship between Muslims and others within society, and this rule is based on reciprocity. It was said in the past: “He who treats you as himself has not wronged you.” This rule is “They have what we have, and they are subject to what we are subject to.” Its interpretation is not absolute, but rather, they have what we have of rights and freedoms, and they are subject to some of what we are subject to of duties. This rule has been interpreted through the following points:
Providing protection from external aggression:
The Islamic society requires that all protection controls be provided to everyone who is satisfied to live within it, and this is what the jurists stated in their instructions. Ibn Hazm al-Andalusi said: “Whoever is under the protection, and the people of war come to our country intending to target him, it is obligatory for us to go out to fight them with our hooves[17] and weapons and die in the process; in order to protect those who are under the protection of God - the Almighty - and the protection of His Messenger, for handing him over without that is neglecting the protection contract. Perhaps the most wonderful example of this in history is the position of the leader Abu Ubaidah ibn al-Jarrah towards the people of Homs and others, when he returned to them the money they paid in exchange for their protection.” From external aggression; because of their inability to do so, they said: May God return you to us, and may God curse those who owned us from the Romans, but by God, if they were them, they would not have returned us, but rather they usurped us.
And this is Ibn Taymiyyah who stood violently in the face of the Tatars when they wanted to release only the Muslim prisoners, and keep the Christians in captivity, so he said: We will not be satisfied except by freeing all the prisoners, Muslims and others, because they are our dhimmis, and we will not leave a prisoner, neither from the dhimmis nor from the people of the religion.
Providing internal protection:
This protection includes the following:
Protection of blood and bodies, as the hadiths of the Prophet and the behavior of the Companions have combined to prohibit inflicting any harm or injustice on any person, citizen or non-Muslim visitor, who is under the protection and covenant of the Muslims, including his saying, may God’s prayers and peace be upon him: “Whoever wrongs a covenantor, or diminishes him, or burdens him beyond his capacity, or takes something from him without his consent, then I will be his opponent on the Day of Resurrection” [18]. Muslim scholars used to advise princes and caliphs to treat non-Muslims well and be kind to them. Judge Abu Yusuf wrote to Al-Rashid saying: “... It is appropriate, O Commander of the Faithful - may God support you - that you proceed with kindness to the People of the Covenant of your Prophet; so that they are not wronged, harmed, or burdened beyond their capacity.” Another historical example is Imam Al-Awza’i’s standing up to the Abbasid governor Salih bin Ali when he offended some People of the Covenant. All of this is evidence of the protection of non-Muslims in Islamic society.
Protection of honor. It is not permissible in Islam to cause any harm to a Muslim or non-Muslim, whether by cursing, slander, insults, or even backbiting. Hanafi jurists say: It is necessary to refrain from harming him (i.e. the dhimmi) and it is forbidden to backbite him like a Muslim. Maliki jurists say: (The covenant of covenant imposes rights upon us towards them... So whoever attacks them even with a bad word, or backbites about one of them, or any type of harm, or assists in that, has violated the covenant of God).
Protection of money, which is similar to protection of blood and honor, and among the treaty that the Prophet signed with the Christians of Najran was his saying: “And Najran and its environs are under the protection of God, and the protection of Muhammad, the Prophet and Messenger of God, over their money, their land, their religion, their absent and present, their clan, their trade, and everything that is in their hands, whether little or much.”
The practical reality of the provisions of Sharia clearly shows this protection of all non-Muslim property, as they have the right to enter into all economic transactions and practice all deals and other manifestations of economic freedom and ownership.
The guarantee of the public treasury, as the Islamic society guarantees all needs for Muslims and others, especially when they are unable to earn and work; as the Prophet, may God bless him and grant him peace, said: “Each of you is a shepherd, and each of you is responsible for his flock. The Imam is a shepherd... and each of you is responsible for his flock.”[19]
There are many examples of this, as the People of the Covenant are the most deserving of kindness and kinship with Muslims, and the guarantees of the Muslim society against poverty, disability and old age were clear for all classes of society, with no distinction between a Muslim and another. This is the peace treaty of Khalid bin Al-Walid - may God be pleased with him - with the people of Al-Hirah, in which it was stated: “And I made for them that any old man who is too weak to work, or is afflicted with a calamity, or was rich and became poor, and his co-religionists began to give him charity, his jizya was dropped, and he and his family were supported from the public treasury of the Muslims as long as he resides in the abode of migration and the abode of Islam.”
The Caliph Abu Bakr - may God be pleased with him - approved of Khalid - may God be pleased with him - on this, and it has been said: Helping a dhimmi from the treasury of the Muslims - when he is unable - is something that the nation has agreed upon.
Public freedoms:
These freedoms include the following:
freedom of belief, practicing rituals, and protecting places of worship. Islam has clearly established freedom of belief for all people. No one is forced to convert to Islam , even if he calls them to it. Calling to convert to Islam and forcing them to convert to it are two contradictory matters: the first is permissible and legitimate, and the second is forbidden and prohibited, as God Almighty says: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided.” (125) (An-Nahl) and His saying: “There is no compulsion in religion” (Al-Baqarah: 256). The rule in this is the saying of Imam Ali, may God be pleased with him: “We will leave them to what they believe.” There
is much historical evidence for this, from the time of the Prophet to the present day. During the era of the Prophet, may God bless him and grant him peace, he said to the Jews of Medina: “… The Jews have their religion, and the Muslims have their religion. Their allies and themselves, except for him who does wrong and sins.” And during his era, too, - To the people of Najran: “...and no bishop shall be removed from his bishopric, nor a monk from his monkhood, nor a priest from his priesthood, and there is no baseness upon him”[20]. Islam
has preserved the Christian and Jewish clergy from the tyranny of wars, as it was stated in the hadith that the Prophet, may God bless him and grant him peace, said: “Do not kill children nor those who keep monasteries”[21]. And in the sermon of Abu Bakr to his armies to liberate Iraq and the Levant, he said: “And you will pass by people who have devoted themselves to monasteries, so leave them to what they have devoted themselves to.” In the era of Al-Faruq - may God be pleased with him - a clear guarantee was given to the people of Jerusalem for their religious freedom and the sanctity of their temples and rituals, which reads: “This is what Abdullah Omar, the Commander of the Faithful, gave to the people of Ilya in terms of security: he gave them security for their lives and their money, their churches and their crosses, their sick and healthy and all their religions, that their churches will not be inhabited or demolished, nor will anything be diminished from them or their area, nor their crosses, nor anything of their money, nor will they be forced to change their religion, nor will any of them be harmed.” One of the most eloquent examples of the high tolerance of Islam is the Prophet’s, may God bless him and grant him peace, tolerance of the delegation of Christians from Najran - and they were sixty people [22].


The truth that must be declared is that the greatest real evidence of freedom of belief in Islam is what is seen now, after a period of rule that lasted fourteen centuries, in places of worship: churches, temples and monasteries are spread everywhere in the Islamic world, east and west, and they are evidence that speaks of the freedom of belief that Islam brought. If Muslims were like other followers of religions and sects, not a single church tower would have been seen and no bell would have been heard, while others were eradicating the Muslims in their homes. Andalusia is not far from us, and Bosnia and Herzegovina is not absent from us.
Freedom of thought and learning, when Islam established the foundations of Islamic society, among the things it established was the dissemination of knowledge among all classes of that society, and the most eloquent evidence of that is the abundance of scientific production that appeared at the hands of non-Muslims in various scientific fields, and the names of many scholars from the Jews and Christians and others became famous; There is nothing in the rulings of Islam that prevents non-Muslims from freedom of thought and learning. They have the right to educate and raise their children according to the principles of their religion, and they have the right to establish their own schools. The
first manifestations of this freedom appeared in the practical applications of the Messenger; among the spoils that came to the Muslims after the conquest of Khaybar was a large group of copies of the Torah. The Prophet - may God bless him and grant him peace - ordered that they be returned immediately to their Jewish owners.
Throughout history, Islamic universities and institutes were open to the People of the Covenant, so that they could study under the tutelage of Muslim scholars and jurists. Hunayn ibn Ishaq studied under Al-Khalil Al-Farahidi and Sibawayh until he became an authority on the Arabic language. Yahya ibn Adi studied under Al-Farabi, and Thabit ibn Qurra studied under Muhammad ibn Musa.[24] Freedom of movement: Non-Muslims of
other religions have the freedom to move and travel, and to migrate from one country to another, at any time they wish, and in any direction they go. It was stated in the covenant that the Prophet - may God bless him and grant him peace - sent to the Christian people of Ayla near Aqaba: "In the name of God, the Most Gracious, the Most Merciful. This is a guarantee from God, and Muhammad the Prophet is the Messenger of God, to John bin Ru'bah, and the people of Ayla, their ships and vehicles on land and sea: they have the protection of God, and the protection of Muhammad the Prophet, and whoever is with them from the people of Syria and Yemen.. and it is not permissible to prevent them from water they come to or a road they want to travel on land or sea."
Freedom of work, earning and assuming government positions:
The doors of work are open to Muslims and others to practice any work or profession, and this is what prompted non-Muslims within the Islamic community with complete confidence and reassurance to head towards the jobs that generate the greatest amount of profits, as they were money changers, goldsmiths, merchants and doctors.
The same applies to assuming government positions, as they have complete freedom in that with the exception of positions that have a purely religious doctrinal character such as the general imamate and the judiciary.

Perhaps the testimony of Sir Thomas Arnold, author of the book (History of the Call to Islam) is the most eloquent evidence of what was previously presented, as he showed that the People of the Covenant had long periods that were considered the most prosperous eras in their history, due to the tolerance they received in practicing their religious rituals, in building churches and monasteries, and in their equality with Muslims in jobs. The groups of official employees included hundreds of Christians, and the number of those who were promoted to high state positions was so large that it raised the suspicions of Muslims.
Social freedom:
What is meant by this is the freedom to practice all social activities, such as festivals, holidays and visits. The characteristic of Islamic society was peaceful coexistence between all its sects and religions. We have previously discussed the verse that urged righteousness and good relations with non-Muslims. The Prophet used to visit sick non-Muslims, visit his neighbors, check on their conditions, treat those in need, forgive those who offended them, and invite them to Islam with all kindness and gentleness.
The celebration of non-Muslims of their holidays and occasions was a common thing in Islamic society in an atmosphere of freedom and tolerance.
The position of Islam towards non-Muslims outside the Islamic community: Non-Muslims outside the Islamic community are divided into three categories: neutrals, treaties, and combatants. This is a brief presentation of the relationship between Muslims and them:

Neutrals:
They are those who are not in a state of war with Muslims, and do not have treaties or relations with Muslims, and there is no state of war or declared hostility between them and Muslims. These people are entitled to peace and non-aggression as long as they are in a state of neutrality, with Muslims being prepared to accept any initiative to establish friendly and cooperative relations; this is because the basis of the relationship between a Muslim and a non-Muslim outside the Muslim home is peace, cooperation, and righteousness.
All of this is derived from the words of God Almighty: “God 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, God loves those who act justly.” (8) (Al-Mumtahanah).
There is another case of neutrality, where the Muslims are in a state of war with a specific enemy, and there are other people who have not entered this war, and they have relations with the Muslim combatants, but they have avoided entering into war against the Muslims. The ruling of neutrality from peace applies to them. God Almighty says: “Except for those who come to a people with whom you have a treaty, or who come to you, their hearts constrained from fighting you or fighting their people. Had God willed, He could have given them power over you, and they would have fought you. But if they withdraw from you and do not fight you and offer you peace, then God has not given you a way against them.” (90) (An-Nisa’).
Those with whom a treaty has been made:
They are those who are bound from outside the lands of the Muslims by treaties, agreements, and covenants with the Muslims[25]. These people have complete loyalty and cooperation on the principle of justice. Mutual respect, and Muslims must fulfill their covenants with them and not break them, as long as they are loyal on their part; because fulfilling covenants and agreements is one of the greatest Islamic duties. God Almighty says: “Except for those of the polytheists with whom you have made a treaty and then they have not failed you in anything nor supported anyone against you. So fulfill their treaty with them until their term” (At-Tawbah: 4). So if these treaty-holders break their covenants, they must be treated in the same way, even if it comes to declaring a state of war with them
.
They are those who are at war with Muslims because of their aggression, injustice, and harm to people, whether Muslim or non-Muslim, and because they prevent the spread of the call of Allah Almighty, and stand against it with force and violence. The laws of war apply to them.
Fourth: Calling opponents “infidels” does not mean attacking them, and Islam is not an innovation in this:
The word “infidelity” in the language means concealment and covering; and because non-Muslims concealed the faith that is in the origin of their souls, and is rooted in their nature that Allah created them with, by their denial and rejection, therefore they were called “infidels.” The name is basically a linguistic name, and it is only to distinguish those who have entered Islam from those who have not, and it does not mean in any way, oppressing others, or attacking them without justification or reason. Rather, the texts of the Shariah prohibit aggression and injustice against others, as we have previously explained, and it has never happened in the history of Islam and Muslims that they attacked someone just because he is an infidel. The description of disbelief is given by every religious person to those who differ from him, even the disbelievers of Quraysh used to declare as disbelievers whoever entered Islam, and they would say: So-and-so has become an apostate, meaning: he has turned away from the religion of his fathers. In fact, sects of the same religion may declare each other to be disbelievers. Then we direct an important question to those who make this claim and say to them: What do non-Muslims call Muslims? Do they call them believers like them? There is no doubt that Islam’s position in such a case is like the position of other religions and beliefs. I wish the matter was limited to the followers of other religions calling those who differ from them in belief “disbelievers.” This is a term of distinction and does not contain the contempt and humiliation that the Jews use to describe others, where they call others “illiterates” and thereby permit their blood, money and honor to be taken. In fact, what is even greater in crime than that is the term “goyim” which they use to describe those who differ from them in belief, and this term means: unclean and filthy. Another aspect remains, which is that this is a path that seems to end in a kind of compromise between those who believe and those who do not believe, and this is a natural result when “polytheism” and “disbelief” become among the insults that Muslims must abstain from, an abstention that leads to denying it and proving its opposite from true faith, and this - without a doubt - is not reconciliation between beliefs, but rather a dilution of them all, and the elimination of the major differences between the different religious concepts in their origins and broad outlines. Fifth. The reality of the jizya and the purpose of imposing it: The slightest glance or browsing of Islamic legislation in this regard confirms that the jizya is a small amount of money, in exchange for protection and use of state facilities, and is taken from the capable only, and the elderly, children, women and the poor are exempted from it. The People of the Book under the Islamic State benefit from the public facilities of the State, such as the judiciary and the police, and other things such as roads, bridges and irrigation projects. All of this requires money, the largest portion of which is paid by Muslims, and the People of the Book contribute to it by paying the jizya. Only a very small segment of them pays the jizya, namely the young men who are able to work. In fact, this segment exempts the poor, the sick and those unable to work, and the larger segment includes the elderly, children and women. All of these are not only exempted from paying the jizya, but many of them are contributed from the treasury of the Muslims to meet their needs.






Therefore, if we compare what the Muslim state receives from the People of the Book in exchange for what it spends on them “in the form of aid, facilities they use, or exemption from fighting,” we will find that what the state spends is much more than what it receives from them.
Is this oppression, the deprivation of freedoms, and the burden of taxes, or is it the vast mercy of Islam that encompasses the worlds: “And We have not sent you, [O Muhammad], except as a mercy to the worlds (107)” (Al-Anbiya). Sixth: Testimonies of non-Muslims on the tolerance of Islam towards its opponents: History bears witness that the Jews and others did not taste the flavor of security and freedom except under the Islamic state, and this is what was testified by the fair-minded Western scholars of Islamic civilization, and the testimonies on this subject are many; so that there is no room to mention them, so we will suffice with mentioning a small amount of them, and how much Westerners need today to remember what was testified by the fair-minded among them:


Gustave Le Bon confirms: The most important thing that distinguished the Muslim conquerors was their gentleness of character and their tolerance that exceeded all limits, and this had a great impact on the countries they conquered, as he says: “The most prominent characteristic of the Easterners - Muslims - is their beautiful manners, their great patience and tolerance, and their dignity in all circumstances, and their faith has given them spiritual reassurance, while our hopes have given us…” “Our needs are made up of constant anxiety that distances us from that happiness.”[26]
Robertson believes that Muslims are unique among all others in their great concern for their religion and their communication of it to everyone living on the face of the earth, within a framework of tolerance and legitimacy. He says: “Muslims alone are those who have combined zeal for their religion with a spirit of tolerance toward followers of other religions, and while they have drawn the sword, they have left those who do not wish to be free to adhere to their religion.”
The patriarch Aishubaih also testified that “the Arabs whom God has enabled to control the world treat us as you know: ‘They are not enemies of Christianity , but they praise our religion, revere our saints and priests, and extend a helping hand to our churches and monasteries’ [27].
The Englishman Sir Thomas Arnold states in his valuable book “The Call to Islam” that the Christians who embraced Islam did so out of a strong desire, not out of coercion and compulsion, saying: “The victorious Muslims have treated the Christian Arabs with great tolerance for centuries, and we can rightly judge that the Christian tribes who embraced Islam embraced it out of choice and free will, and the Christian Arabs who live in our time among the Muslim communities are the witness to this tolerance” [28].
He then proves this by saying: “We have not heard of any deliberate attempt to force the non-Muslim sects to accept Islam, or of persecution and injustice intended to eradicate the Christian religion, and if the caliphs had chosen to implement one of the two plans, they would have swept away.” Christianity as easily as Ferdinand banished Islam from Spain, or Louis XIV made Protestantism[29] a punishable religion in France, or the Jews were kept out of England for three hundred and fifty years.”
From his own point of view, Thomas Arnold sees the survival of Christian places of worship as clear evidence of what he says: “Therefore, the mere survival of churches - until now - carries within it strong evidence of the tolerance of Muslim policy in Islamic countries - in general -”[30]. As
for Sigrid Hunke, she quoted in her book “The Arab Sun Shines on the West” a statement by one of the Persian kings who were amazed by the tolerance of this religion, called Cyrus, who said: “These victors do not come as saboteurs, destroying countries, killing people, and spreading corruption.”
[31] The priest Misho sees that the Qur’an has a great influence on its people, as it ordered them to wage jihad and at the same time obligated them to be tolerant in all circumstances. He also sees that it is a shame for Christian peoples not to learn tolerance from Muslims, as he says: “The Qur’an, which ordered jihad, is tolerant towards followers of other religions, and has exempted monks, patriarchs, and their servants from paying the jizya, and has forbidden their killing because they are devoted to worship.”
Then he continues saying: “.. It is unfortunate that Christianity does not adopt from Muslims tolerance, which is a sign of kindness among nations and respect for the beliefs of others, and not imposing any belief on them by force” [32].
In his book “Religious Tolerance in the East”, Misho compared the Islamic conquest of Jerusalem during the reign of Omar, and the Christian takeover of Jerusalem, and he criticized the Christians themselves for not having a spirit of tolerance, saying: “When Omar took over the city of Jerusalem, he did not harm the Christians at all, but when the Christians took over, they killed the Muslims and showed no mercy, and burned the Jews. I have become certain from my following of history that the Muslims’ treatment of Christians indicates a disdain for roughness in dealing with others, and good manners, kindness and courtesy, a feeling that was not seen in non-Muslims at that time, especially since compassion, mercy and tenderness were signs of weakness among Europeans, and this is a fact that I do not see any reason to challenge.”
Islamic tolerance in the conquered countries had a great impact on the impressions of the peoples neighboring these countries, so much so that most of them wished for the Islamic conquest and found refuge and shelter in it. Truman Penza says: “When the Ottomans conquered Constantinople, most of the Christian people on the eve of the disaster were more averse to any agreement with the Roman Catholic Church[33] than to an agreement with the Muslims, and people still repeat the famous words uttered by a religious leader in Byzantium at that time, which are: ‘It is better for us to see the Turkish turban in our city than to see the papal crown in it.’”
Europe itself witnessed bright images of Muslim tolerance, as Muslims treated the people of Andalusia, as usual, with good treatment and guaranteed them freedom of belief, and even appointed them to high positions and high offices.
Count Henri de Castries says in his book “Islam: Thoughts and Thoughts”: “If we move from the first conquest of Islam to the establishment of its government in an organized manner, we see it to be more beautiful and more pleasant to the touch, as the Arabs never opposed the rituals of the Christian religion.”
Then he quotes Dozy as saying: “The Muslims kept the inhabitants of Andalusia on their religion, law and judiciary and gave them some jobs, until some of them were employees in the service of the caliphs and many of them took over the leadership of the armies. This merciful policy resulted in the wise men of the Andalusian nation siding with the Muslims, and many marriages occurred between them. How many Andalusians remained on their religion, but they were pleased with the sweetness of Arab civilization, so they learned the language and its literature, and the priests began to blame them for abandoning the melodies of the church and adhering to the poems of the victors. Freedom of religion was at its peak; therefore, when Europe persecuted the Jews, they took refuge with the caliphs of Andalusia in Cordoba; but when King Carlos entered Zaragoza, he ordered his soldiers to demolish all the temples of the Jews and the mosques of the Muslims. We know that the Christians during the Crusades did not enter a country without using the sword against its Jews and Muslims, and this supports that the Jews found a refuge and a refuge in Islam. If they still exist until now, the credit for that goes back to the tolerance of [34]
Michael the Great, Patriarch of Antioch, after reviewing the series of persecutions that occurred at the hands of Heraclius and his men, says: “This is the reason why the God of vengeance, who is unique in power and might, and who changes the states of men as he wishes - giving them to whomever he wishes, and raising up the lowly - when he saw the evils of the Romans who resorted to force and plundered our churches and robbed our monasteries with all their possessions, and inflicted punishment upon us without mercy or compassion, sent the sons of Ishmael (the Muslims) from the lands of the south; to deliver us by their hands from the grip of the Romans, and when the cities surrendered to the Arabs, they allocated to each sect the churches that were found in their possession, and yet it was not an easy gain to be freed from the cruelty of the Romans, and to find ourselves in security and peace.”
Adualdoili, a monk of Saint Diès, the priest of Louis VII in the Second Crusade in 1148 AD, says about the conversion of three thousand Crusaders to Islam and their joining the Muslim armies: “They were harsh with their brothers in religion, they were cruel to them, and they found safety among the infidels (meaning Muslims) who were merciful to them. It has been reported to us that more than three thousand joined the ranks of the Turks after they retreated... Ah... it is a mercy harsher than treachery. They gave them bread, but they robbed them of their faith, although it is certain that they did not force anyone among them to abandon their religion, but were content with the services they provided them.”
As for the testimony of Dr. Philip, even it is a testimony of a special kind for two reasons: first, he is a Christian, and second, he is an Arab with the blood of Arabism running through his veins. He praises Islam and sees its worthiness to accommodate everyone who lives under its sky, within a framework of justice and tolerance. He defines Islam as “a general, comprehensive civilization that organizes everyone who lives under its sky in freedom and serenity, and non-Muslims and Muslims live on an equal footing, bound by ties of love and brotherhood.”
And yet, this is a small amount of the testimonies of non-Muslims who have witnessed the truth of this tolerant religion with its unmatched greatness and its humanity that has no limits. These people could not hide their testimony or deprive it of its right, so God, who made everything speak, made them speak.
Conclusion:
The slightest contemplation of the Islamic faith and its eternal laws makes it clear that Islam is a religion of mercy and tolerance, spreading peace and guiding people to goodness and righteousness, and there is nothing in it that incites hatred and hostility. In confirmation of the Almighty’s saying: “And We have not sent you, [O Muhammad], except as a mercy to the worlds” (107) (Al-Anbiya’).
Even war in Islam has controls and ethics. It is an honorable war, far from aggression and injustice. There are no unjust wars in the history of Muslims, and the world bears witness to the integrity and ethics of Muslim wars.
History has proven that non-Muslims under the protection of the Islamic state are the happiest people, due to the rights that Islam has guaranteed them , which has attracted many of them to it voluntarily, not by force.
Calling others “infidels” does not mean oppressing or attacking them; it is only to distinguish between those who have entered the religion and those who have not, and Islam has not brought anything new in this; every religious person calls those who disagree with him “infidels.”
The jizya is a small amount of money in exchange for protection and use of state facilities, and it is only taken from men who are able to work. As for women, children, and the elderly, they are exempt from it, and many of them are even given what is sufficient for their needs and do not need to ask people.
The testimonies of fair-minded non-Muslims on the tolerance of Islam in its dealings with others confirm the falsehood of this claim and expose the falsehood of its claimant. (*) Islam in the Dock, Dr. Shawqi Abu Khalil, Dar Al-Fikr, Damascus, 6th ed., 1425 AH/2004 AD. A fabricated American Quran “Al-Furqan Al-Haqq”, Dr. Ibrahim Awad, Zahraa Al-Sharq, Cairo, 1425 AH/2004 AD. The Story of Civilization, Will Durant, translated by: Muhammad Badran, Dar Al-Jeel, Beirut, 1418 AH/1998 AD. [1]. Taxes: collecting taxes, which are imposed on the king, work, and income of the state. [2]. Jizya: what is taken from the People of the Covenant in exchange for their protection. [3]. Narrated by Al-Bukhari in his Sahih, Chapters on Jizya and Truce, Chapter on the Sin of Killing a Covenanter Without a Crime (2995), and in another place. [4]. Sahih: Narrated by Abu Dawud in his Sunan, Book of Kharaj, Chapter on Tithing the People of the Covenant if They Disagree on Trade (3054), and by Al-Bayhaqi in Al-Sunan Al-Kubra, Book of Jizya, Chapter on Muslims not taking from the fruits of the People of the Covenant (18511), and authenticated by Al-Albani in Sahih Al-Jami’ (2655) . [5]. Al-Bayyinah: Clear argument, proof, evidence. [6]. Narrated by Al-Bayhaqi in Al-Sunan Al-Kubra, Book of Etiquette of the Judge, Chapter on Being Fair to the Disputants When Entering the Chamber and Listening to Them (20252). [7]. Ad-Durrah: A Large, Huge Pearl. [8]. As: Fair or Just. [9]. Al-Hayf: Injustice and oppression. [10]. An-Nuniyah: The four teeth in the front of the mouth. [11]. An example of it: He tortured him and abused him by cutting off his nose or ear or something else. [12]. It was narrated by Ibn Abi Shaybah in his Musannaf, Book of Military Expeditions, Chapter: The Great Battle of Badr (36739). [13]. It was narrated by Muslim in his Sahih, Book of Jihad and Expeditions, Chapter: The Conquest of Mecca (4722). [14]. It was narrated by Muslim in his Sahih, Book of Jihad and Expeditions, Chapter: The Imam Appointing Commanders to Lead Expeditions (4619). [15]. It was narrated by Al-Bukhari in his Sahih, Book of Jihad and Expeditions, Chapter: Killing Children in War (2851), and by Muslim in his Sahih, Book of Jihad and Expeditions, Chapter: The Prohibition of Killing Women and Children (4645). [16]. Hasan: It was narrated by Ahmad in his Musnad, from the Musnad of Banu Hashim, the Musnad of Abdullah ibn Abbas, may God be pleased with them both (2728), and by Abu Ya’la in his Musnad (4/422) with the number (2549), and it was classed as hasan by Al-Arna’ut in his commentary on the Musnad. [17]. Al-Kara': Horse.






















[18] Authentic: Narrated by Abu Dawud in his Sunan, Book of Taxes, Chapter on Tithing the People of the Covenant if They Disagree on Trade (3054), and by al-Bayhaqi in al-Sunan al-Kubra, Book of Jizya, Chapter on Muslims not taking from the fruits of the People of the Covenant (18511), and authenticated by al-Albani in Sahih al-Jami’ (2655).
[19]. Narrated by al-Bukhari in his Sahih, Book of Marriage, Chapter on the Woman as a Shepherdess in Her Husband’s House (4904), and by Muslim in his Sahih, Book of Leadership, Chapter on the Virtue of the Just Leader and the Punishment of the Unjust (4828).
[20]. Ad-Daniyah: lowly, deficient.
[21]. Hasan: It was included by Ahmad in his Musnad, from the Musnad of Banu Hashim, the Musnad of Abdullah ibn Abbas, may God be pleased with them both (2728), and Abu Ya’la in his Musnad (4/422) with the number (2549), and it was authenticated by al-Arna’ut in his commentary on the Musnad.
[22]. The Biography of the Prophet, Ibn Hisham, Dar al-Ma’rifah, Beirut, 1403 AH/1983 AD, Vol. 1, p. 574, with some modifications.
[23]. He eradicated his influence: he eliminated him and ended his existence completely.
[24]. Citizens without Dhimmis, Fahmi Huwaidi, Dar al-Shorouk, Cairo, 4th ed., 1426 AH/2005 AD, p. 71.
[25]. The Effects of War in Islamic Jurisprudence, Dr. Wahba al-Zuhayli, Dar al-Fikr, Damascus, 1998 AD, p. 177.
[26]. Minar al-Islam Magazine, Emirates, Jumada al-Ula 1418 AH, p. 117 and after.
[27]. Fanaticism and Tolerance between Christianity and Islam, Muhammad al-Ghazali, Nahdet Misr, Cairo, 2003, p. 41, with modification.
[28]. The Tolerance of Islam, Dr. Ahmed al-Hawfi, General Egyptian Book Organization, Cairo, 1997, p. 83.
[29]. Protestantism: A Christian religious doctrine that emerged from the Reformation movement led by Martin Luther, and calls for the liberation of the individual from the authority of the church and makes him responsible before God Almighty alone. It is followed by a number of churches, such as the Evangelical and Baptist churches and others, and is contrasted with the Roman Catholic and Eastern Orthodox churches.
[30]. Minar al-Islam Magazine, UAE, Jumada al-Ula 1418 AH, Sha’ban 1428 AH, p. 117.
[31]. Priest or priest: a priest, who is someone between a bishop and a deacon.
[32]. Minar al-Islam Magazine, UAE, Jumada al-Ula 1418 AH, p. 117 and following.
[33]. Catholicism: which follows the authority of the Pope in Rome.
[34]. The Tolerance of Islam, Dr. Ahmed Al-Hawfi, General Egyptian Book Organization, Cairo, 1997, p. 83 and following.