Religious Freedom and an Amnesty for the People of Najran

It was to promote this very religious freedom and tolerance that the Holy Prophet(sa) permitted the visiting Christians from Najran to worship inside the Prophet’s(sa) Mosque. They worshipped while they were facing eastward. The Companions(ra) were of the opinion that this should not have been allowed, but the Holy Prophet(sa) said: “It does not matter.”

The Letter of Immunity that the Holy Prophet(sa) gave to the people of Najran is also reported, in which it is mentioned that he had undertaken the responsibility of protection of the boundaries of the Christians (who had come from Najran) by the Muslim Army. Furthermore, it was also the obligation of the Muslims to protect their Churches, places of worship and inns, no matter how far off they were located, and whether they were in cities, mountains or woods. They were free to worship in accordance with their religion, and to safeguard their freedom of worship was also the responsibility of the Muslims.

The Holy Prophet(sa) said:

“Since they are now the subjects of a Muslim government and so are my subjects, therefore, their protection is obligatory upon me.”

The pact goes on to state that the Muslims would not include them (the Christians) in their battle expeditions without their willingness. Their priests and religious leaders would not be removed from their positions and would continue their tasks. There would be no interference in their places of worship. These would not be brought to any use under any circumstances, and would not be converted into inns. These would not be used as accommodation for anyone and would not be used for any other purpose without permission. Jizyah would not be collected from religious scholars and priests no matter where they were. If a Muslim had a Christian wife, she would have total freedom of worship in her own way. If anyone wished to go to their own religious scholars for advice, they could do so. With regard to repairs of Churches, etc., the pact maintained that if they sought financial help and moral support from the Muslims, they should help them as it was a preferred option. It would neither be deemed a loan nor a favour but would be a means to enhance the pact in that it would improve social connections, and spirit of mutual help.1

With standards of religious freedom and tolerance of the Holy Prophet(sa) as these, it is extremely cruel to allege that Islam was spread through force and oppression.

The Promised Messiah(as) states:

At a time when the People of the Book and the idolaters of Mecca were extremely depraved and having committed a wicked act considered they had done a meritorious act. They did not desist from crime, and interfered with public order. Allah the Exalted willed to save the helpless from their clutches by giving the reins of government into the hands of the Holy Prophet(sa). Since the land of Arabia was unbridled and the people were not under the rule of any King, consequently each faction lived its life most freely and daringly. The people exceeded in crime day by day as no law of punishment existed for them. So, God had mercy on this land. and sent the Holy Prophet(sa) not only as a Prophet for this land but also made him the King of the land, and completed the Holy Quran as such a law that contained all directives pertaining to judicial, criminal and financial matters. Therefore, the Holy Prophet(sa) was the ruler of all factions in his capacity as the King and people of all religions brought their matters to him for judgment.

It is proven from the Holy Quran that once a matter between a Muslim and a Jew was brought to the court of the Prophet(sa) for judgment. After investigations the Holy Prophet(sa) deemed the Jew rightful and decreed against the claim the Muslims had made.

Thus, some unwise opponents who do not read the Holy Quran attentively, consider every aspect under the sphere of prophethood of the Holy Prophet(sa), while punishments such as these were given under the auspices of Khilafat. That is, it is an obligation of a government.

He(as) goes on to state:

After Hazrat Musa(as), the Israelites had separate Prophets and Kings. The Kings kept peace and order through the political process. However, at the time of the Holy Prophet(sa), both these offices were granted by God to the Prophet(sa). Excluding the criminals, how the rest were treated is quite clear from the following verse:

2

This verse does not declare that it is also your task to battle with them. It is evident from this that war was only meant for the criminal minded people who killed the Muslims, created disorder in the public, and were engaged in theft and robbery. These wars were fought in the capacity of a King and not in the capacity of prophethood. As Allah the Exalted declares:

3

And fight in the cause of Allah against those who fight against you, but do not transgress. Surely, Allah loves not the transgressors.4

How could it be that a Prophet as holy as him(sa), to whom this Sharia was revealed, would contravene the directives that were Divinely revealed to him? Indeed, he had declared general amnesty at the victory of Mecca without the clause that protection was conditional on accepting Islam. We have heard of one example of this. This amnesty had different clause that protection was conditional on accepting Islam. We have heard of one example of this. This amnesty had different facets but did not include the acceptance of Islam as a prerequisite for pardon. Amnesty was declared for going to and entering different places, for coming under certain banners, by entering the Ka‘bah and by going to certain houses. This was, such a great example, the like of which cannot be seen anywhere else. An unqualified announcement was made that:

No blame shall lie on you this day.5

A thousand salutations and blessings on him(sa) who set these excellent examples and granted us such a teaching. May we also be enabled by Allah the Exalted to act upon it.6