Table of Contents
Introduction
This is the tenth article in the series “Be Proud of Your Islam“. The article addresses responses and clarifications to six key concerns raised by readers about concepts and Islamic legal rulings discussed throughout the series, including the concept of “Divine Centrality”, extending congratulations to non-Muslims, and the nature of relationships between Muslims and people of other faiths. You can access the complete series by Clicking here.
Background of Objections
Since the launch of our “Be Proud of Your Islam” series, many readers have shared how these articles help them feel honored about their Islamic principles and relieve the discomfort they were experiencing. All praise belongs to ALLAH.
Meanwhile, some fellow brothers have raised important questions and concerns, which is actually beneficial – it shows that our brothers think critically rather than accepting everything without question from this humble servant. After all, everyone’s words can be examined and questioned except those of our Prophet (Peace be upon Him).
The main concerns centered around six key points:
- The usage of the term “Divine Centrality”
- The discussion about congratulating peaceful non-Muslims during their joyous occasions
- The topic of attending their funeral processions
- My statement regarding Muslims showing mercy to non-Muslims
- My stance against voting on ALLAH’s rulings and stating they are not subject to debate, which some viewed as restricting Muslims’ ability to think
- My disagreement with the statement “We are disbelievers in their religion, and they are disbelievers in ours“
Scholarly References and Methodology in Islamic Principles
Dear respected ones, I want to assure you that throughout my episodes, I consistently reference people of knowledge, as I do not present myself as an authority in matters of Islamic creed or jurisprudence. Since my presentations sometimes include fresh perspectives – particularly in applying Quranic verses to contemporary situations – I seek guidance from scholars before sharing these materials with the public.
This is especially important since I hope these materials will continue benefiting people for a long time, ALLAH willing, and I cannot risk including serious errors that I would be accountable for, ALLAH forbid. Every word in these articles is carefully considered, and I maintain regular consultation with scholars about their content.
Clarification on Divine Centrality in Islamic Principles
Firstly, regarding the term “Divine Centrality“, some brothers have expressed concern that neither ALLAH Almighty has described HIMSELF with this term, nor has HIS Messenger (Peace be upon Him) used it to describe HIM.
It’s important to understand that speaking about ALLAH Almighty extends beyond just names and attributes. In the teachings of our predecessors, you find descriptions of ALLAH Almighty as “the Helper of those seeking help“, “the Security of those who fear“, and “the Connector of those who are disconnected“. However, this doesn’t mean we use these as formal names for ALLAH Almighty like “the Security”, “the Helper”, or “the Connector”, nor do people name themselves “Servant of Security”, “Servant of Helper”, or “Servant of Connector”.
But more importantly, my brothers, the term “Divine Centrality” doesn’t fall into the category of names and attributes at all. This term relates to how created beings act, not to describing the Creator. It refers to how a servant centers their life around this meaning, rather than describing ALLAH Almighty as the center.
For your awareness, I initially considered using the term “ALLAH’s Centrality”, but two scholars I consulted suggested using “Divine Centrality” instead to preserve the special nature of the word ALLAH. While I personally don’t see a significant difference, I respected their scholarly judgment and followed their advice. Therefore, I only used the term “Divine Centrality” after receiving approval from several scholars.
Islamic Principles on Congratulating Non-Muslims
The second concern emerged from the article “Muslim Relations with Others: A Balanced Approach through Divine Centrality“, where I stated to peaceful non-Muslims: “As long as you are not at war with us, I seek ALLAH’s pleasure by visiting you when you’re ill, exchanging gifts with you, sharing in your joyous occasions, comforting you in your sorrows, accepting your invitations, and praying for your guidance, and following your funeral when you die“. Some brothers asked about the phrase “congratulating you in times of joy” – wondering if this includes congratulating non-Muslims during their religious festivals?
The answer is definitely no, which is why I specifically used “joyous occasions” rather than “festivals”. This refers to events such as: the birth of a child, marriage, university graduation, or survival from an accident. When offering congratulations to non-Muslims on these occasions, we should use appropriate expressions like: “Thank ALLAH for your safety“, or “Congratulations on the new baby“. You may also say “May ALLAH guide you to what’s good in this life and the hereafter“, so your congratulations can include an invitation to guidance.
mam Al-Nawawi (may ALLAH have mercy on him) stated in “Al-Adhkar”:
“Know that it’s not permissible to pray for forgiveness for them and similar things that shouldn’t be said to a non-Muslim, but it’s permissible to pray for their guidance, physical health, well-being, and similar matters“
In the authentic hadith: The Jews would sneeze in the presence of the Prophet (Peace be upon Him) – meaning they deliberately sneezed, fabricated sneezing – hoping he would say to them “May ALLAH have mercy on you”. How did the Prophet (Peace be upon Him) respond? He would say: “May ALLAH guide you and reform your condition“1 – using permissible expressions because seeking forgiveness for a non-Muslim isn’t allowed.
Regarding religious festivals, I have repeatedly explained in detail why congratulating non-Muslims during these occasions is prohibited.2
Islamic Principles regarding Funeral Processions
The third question: Some asked, “O Eyad, you stated that we say to the non-combatant non-Muslim ‘I will follow your funeral when you die’ – how can we attend their funeral when it might involve religious rituals?” My dear ones, I explain: If the funeral includes polytheistic religious rituals, a Muslim cannot witness these acts of polytheism and remain silent, but should instead withdraw at that time. When there are no polytheistic rituals present, scholars hold different opinions about attending the funeral of a non-combatant non-Muslim.
Some scholars allowed it, using as evidence the Prophet’s instruction to Ali to bury Abu Talib, and the account about Ibn Abbas where someone’s mother was Christian or Jewish, and he gave similar instructions. The Islamic Network fatwas provide a detailed ruling, including this brief explanation:
“They stated that following a non-Muslim’s funeral lacks definitive evidence, but there is definitive evidence and consensus about the prohibition of praying for them and making supplications for them.
Those who prohibited following a non-believer’s funeral argued that it resembles praying for them. Other scholars permitted attending the funeral, citing evidence from the righteous predecessors among the companions and followers, noting that several companions (may ALLAH be pleased with them) attended the funeral of ‘Umm Al-Harith ibn Abi Rabi’ah’ who was Christian.
Imam Muhammad ibn Al-Hassan Al-Shaybani wrote in his book ‘Al-Athar’: Abu Hanifa informed us from Hammad from Ibrahim that when Al-Harith ibn Abi Rabi’ah’s Christian mother died, a group of the Prophet’s companions followed her funeral.
Muhammad stated: “We see no harm in following it, except that one should step aside from the funeral procession”. He said: “This is Abu Hanifah’s opinion”“
My brothers, this narration appears in Ibn Abi Shaybah and Abd al-Razzaq, as the fatwa also mentions.
However, I believe it’s better in such situations to avoid controversial matters, or at least acknowledge the existence of scholarly disagreement. Since scholars hold different valid opinions on this issue, I decided to remove it from the article. If you check the article on the website now, you’ll notice the phrase “and following your funeral procession when you die” has been removed. This is because, as mentioned, I want this material to remain as accurate as possible and benefit Muslims across generations, ALLAH willing.
Understanding Divine Mercy in Islamic Principles
The fourth question arose as an objection. Some brothers essentially stated: “Dr. Eyad, you made a mistake in saying we show mercy to non-Muslims. The evidence you cited, ‘If you show mercy to those who are on the earth, HE Who is in the heaven will show mercy to you‘3, is general but excludes non-believers due to ALLAH’s saying: ‘forceful against the disbelievers, merciful among themselves‘4 (Suraat ‘Al-FatH, 48:29)“, suggesting this applies to all non-believers, whether combatants or non-combatants.
We respond: The methodology of Ahl al-Sunnah is to combine evidence, not to set them against each other. ALLAH Almighty, who describes believers as “‘forceful against the disbelievers, merciful among themselves“, is the same who says: “And WE have not sent You, [O Muḥammad], except as a mercy to the worlds“5 (Suraat ‘Al-‘Anbiyaa’, 21:107). To the worlds – what greater generality could there be? And consider our Prophet’s words (Peace be upon Him): “‘If you show mercy to those who are on the earth” – “those who” is also among the words of generality.
ALLAH Almighty said: “and chaste women from among those who were given the Scripture before you” (Suraat ‘Al-Maa’idah, 5:5), permitting marriage to them, with specific conditions and requirements. The key point here is that ALLAH Almighty also said:
“And of HIS signs is that HE created for you from yourselves mates that you may find tranquility in them; and HE placed between you affection and mercy“6
(Suraat ‘Ar-Ruum, 30:21)
Thus, the Jewish or Christian wife falls under the description of “mates”, and a sound marriage cannot exist without mercy.
For these reasons, the believer shows mercy to all creation. Ibn Taymiyyah, in his response to Al-Bakri, said: “The imams of the Sunnah and the Jama’ah, and the people of knowledge and faith, possess knowledge and justice… (until he said) …and they show mercy to creation, desiring for them goodness, guidance, and knowledge. They do not intend harm for them initially, but if they punish them and clarify their errors, ignorance, and injustice, their intention in doing so is to clarify the truth and show mercy to creation“. This applies to the innovator, to the general Muslim community, and to the disbelievers.
If there is any specification in this regard, it is better to specify “forceful against the disbelievers” as referring to hostile disbelievers, while understanding that occasions for severity do not conflict with occasions for mercy, as each has its proper context and situation. The greatest mercy you can show to disbelievers is to invite them to Islam, out of concern for their wellbeing in this world and protection from punishment in the Hereafter.
Now, regarding “merciful among themselves” and “to the believers is kind and merciful“7 (Suraat ‘At-Tawbah, 9:128) : Why did the verses specify mercy for believers? Because undoubtedly, your mercy toward a believer exceeds your mercy toward a disbeliever. The believer receives a special mercy from us, in addition to our general mercy as Muslims toward all creation, believers and disbelievers alike. To ALLAH belongs the highest example. Consider ALLAH’s words:
“…but MY mercy encompasses all things.” So I will decree it [especially] for those who fear ME and give zakāh and those who believe in OUR verses-“8
(Suraat ‘Al-‘Acraaf, 7:156)
There is a general mercy for all creation and a special mercy for the believers.
Clarification on Religious Discussion in Islamic Principles
Fifth: In the article “When Human Desires Eclipse Divine Law: A Critical Analysis of Modern Muslim Societies“, I explained that certain matters have been decisively ruled upon by ALLAH, and therefore should never be put to a vote among Muslims. Some brothers interpreted this as warning against discussing religious rulings, their wisdom, their evidence, and potential doubts about them.
One brother commented: “If we follow the strategy you mentioned in the video, we will turn Muslims into chess pieces that neither understand nor reason, and this will weaken the mind in terms of thinking and convincing others about religion”.
I respond: Then you have misunderstood my point, as discussing evidence, addressing doubts, developing critical thinking and intellectual immunity, and contemplating the wisdom of Islamic legislation are precisely what we do through various series. In fact, months ago, I was invited to remotely manage a discussion about doubts raised against Islam at a school in an Arab country.
Students participated in role-play, with some acting as supporters and others as opponents of religious rulings. My role in managing and commenting on the discussion was to point out where each team made mistakes.
The team challenging religious rulings did so either because they saw no Islamic evidence for them (meaning it wasn’t actually the religious ruling), or because they felt it didn’t suit modern times. As for the defending team, I highlighted flaws in their premises. Even for the defenders, I pointed out weaknesses in some of their arguments. This preparation helps students respond effectively when they encounter such doubts in real life and develop intellectual and doctrinal immunity.
We aim to encourage thought and don’t want Muslims to follow blindly, especially when they’re likely to face such doubts. If qualified individuals were available to manage such discussions, I would encourage spreading this approach. However, if the discussion moderator isn’t qualified, it might backfire and fail to properly present the arguments for truth.
This is completely different from the topic in “When Human Desires Eclipse Divine Law: A Critical Analysis of Modern Muslim Societies“. There, I firmly rejected the idea of presenting ALLAH’s rulings to Muslims for voting on whether to accept or reject them. This isn’t about education and intellectual strengthening, nor about understanding wisdom, nor about comparing evidence to understand ALLAH’s intent. Instead, it’s about subjecting ALLAH’s law to people’s desires, which contradicts the very essence of being Muslim and opposes their Islam.
When Muslims have doubts, we discuss them with evidence and proof. However, I don’t approach a Muslim saying: “What’s your opinion? Do you choose ALLAH’s command? Or is this command incorrect, and should we look for truth elsewhere?”
Context Matters: Clarifying the Use of ‘We Are Disbelievers in Their Religion’
Sixth and finally: In the article “Muslim Relations with Others: A Balanced Approach through Divine Centrality“, I expressed disapproval of how “some of them use the phrase, ‘We are disbelievers in their religion, and they are disbelievers in ours‘, intending by it that the term ‘disbelief’ does not discredit us or them, as if we are equal”. Some brothers understood this to mean that the phrase “We are disbelievers in their religion, and they are disbelievers in ours” is incorrect in all contexts.
Let me clarify: No, and this is why I specifically said, “intending by it that the term ‘disbelief’ does not discredit us or them, as if we are equal”. This means the statement becomes objectionable when used to suggest that truth is relative, as if we, as Muslims, lack evidence for the validity of our religion just as others do. The notion that “We are disbelievers in their eyes, and they are disbelievers in ours, and no one has evidence, and no one knows anything” is false.
However, the same phrase can be appropriately used in a different context, such as: “Do you think, O you who appease the disbelievers, that they refrain from calling us disbelievers? Rather, we are disbelievers in their false religion, just as they are disbelievers in our true religion”. In this context, the meaning is sound and perfectly acceptable.
Conclusion
Finally, I would like to say may ALLAH reward the brothers for their thorough examination and refusal to follow blindly – this is exactly what we aim for: to follow truth wherever it leads and not submit to anyone without proper understanding. I hope I have succeeded in providing clear explanations. Whatever was correct in this comes from ALLAH, and to HIM belongs all praise and favor, while any mistakes are from myself and from Satan, and I seek ALLAH’s forgiveness.
Source:
- Dr. Eyad Qunaibi. إجابة عن تساؤلات واعتراضات على السلسلة – كن عزيزاً بإسلامك [10]. YouTube Video.
- Jami` at-Tirmidhi ↩︎
- Read Article: A Muslim’s Heartfelt Letter to His Christian Neighbor About Christmas Celebrations ↩︎
- Sunan Abi Dawud ↩︎
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
- Saheeh International translation ↩︎
