: Kindness to Non-Believers in Islam:

*Kindness to Non-Believers in Islam: A Comparative Textual and Jurisprudential Study*

Abstract

This study examines the Qur’anic and Prophetic foundations establishing the obligation of kindness and benevolent treatment toward non-believers, particularly parents, while limiting disobedience to matters involving polytheism and sin. It also presents the position of Islamic jurisprudence on this subject and compares it with exclusionary patterns that have appeared within certain religious and intellectual frameworks. The study highlights the methodological distinction between foundational religious texts and historical human applications, emphasizing that the Islamic approach seeks guidance and the preservation of human dignity, rather than coercion or exclusion.

### First Section: The Qur’anic Foundation

**First: Kindness to Non-Believing Parents**

Allah Almighty says:

> “But if they strive to make you associate with Me that of which you have no knowledge, then do not obey them, but accompany them in this world with kindness.” [Qur’an 31:15]

The verse explicitly demonstrates the combination of two principles:

1. Disobedience in matters of polytheism.
2. The obligation to accompany one’s parents with kindness, a general expression encompassing benevolence, gentleness, courteous speech, financial support, and care.

Exegetes have stated that the command to treat them with kindness remains general and is not conditional upon agreement in matters of faith.¹

**Second: Kindness and Justice Toward Those Who Do Not Fight**

Allah Almighty says:

> “Allah does not forbid you, with regard to those who have not fought you because of religion nor driven you from your homes, from being kind to them and dealing justly with them.” [Qur’an 60:8]

This verse constitutes a fundamental ethical principle governing human relations, as it establishes:

* **Kindness (birr),** which goes beyond mere justice.
* **Equity and justice (qist),** expressed through fair and equitable conduct.

This principle is not affected by religious difference so long as the other party is not engaged in aggression.²

**Third: Freedom of Belief**

Allah Almighty says:

> “There is no compulsion in religion.” [Qur’an 2:256]

The majority of Qur’anic exegetes have held that this verse remains operative and has not been abrogated. It establishes a fundamental theological and ethical principle: faith can only be genuine when freely chosen, and guidance cannot be attained through coercion.³

### Second Section: The Prophetic Tradition and Practical Application

Asma’ bint Abi Bakr, may Allah be pleased with her and her father, reported:

> “My mother came to me while she was a polytheist during the time of the Messenger of Allah ﷺ, so I asked the Messenger of Allah ﷺ: ‘My mother has come to me and she is seeking something from me. Should I maintain relations with my mother?’ He said: ‘Yes, maintain relations with your mother.’”⁴

The hadith clearly demonstrates that:

* Kindness is a lasting moral obligation.
* It does not require unity of religious belief.
* It constitutes a direct practical application of the Qur’anic guidance.

### Third Section: Consensus and Islamic Jurisprudence

More than one scholar has transmitted the consensus of the jurists regarding:

* The obligation to show kindness to one’s parents even when they are non-Muslims.
* The prohibition of obeying them only in matters involving polytheism or disobedience to Allah Almighty.
* The obligation to treat them well through speech, conduct, and financial support when necessary.⁵

Islamic jurisprudence makes a precise distinction between:

* **Obedience (ta‘ah),** which is restricted to what is right and permissible.
* **Kind and honorable companionship (mu‘asharah bil-ma‘ruf),** which remains obligatory in general.

This distinction possesses profound legal, ethical, and theological significance.⁶

### Fourth Section: A Comparison with Exclusionary Patterns

Comparative studies in the history of religions indicate that historical practices emerged within certain religious and intellectual environments in which doctrinal disagreement became confused with the ethical obligations governing human relations. This sometimes resulted in forms of social exclusion and, in some cases, religiously justified violence.

Western and Eastern scholars have documented the existence of authoritative religious texts within certain traditions that were historically interpreted or employed to justify widespread violence against non-combatants, including women and children, as well as the destruction of settlements and places of worship.⁷

It may be observed that, unlike the Qur’anic methodology, such texts do not always establish a systematic and clearly defined distinction between one’s position toward a particular belief and one’s ethical obligations toward its adherents. This distinction, or lack thereof, was reflected in certain historical applications characterized by exclusion.

Accordingly, the essential difference does not lie merely in the claim that a particular methodology is divinely revealed, but rather in the ethical structure of the foundational text and the extent to which it regulates the relationship between faith and human beings.

### Conclusion

The study concludes that Islam presents a balanced ethical model that combines steadfastness in matters of faith with openness toward humanity. It establishes kindness and benevolent treatment as general principles governing human relations, while restricting prohibition to matters of polytheism and disobedience.

It is a methodology directed toward guidance, the preservation of human dignity, and the establishment of a society founded upon justice and mercy—not coercion or exclusion.

**Adapted from a published text.**

### Notes and References

1. Al-Tabari, *Jami‘ al-Bayan*, commentary on Qur’an 31:15.
2. Al-Qurtubi, *Al-Jami‘ li-Ahkam al-Qur’an*, commentary on Surah al-Mumtahanah 60:8.
3. Ibn Kathir, *Tafsir al-Qur’an al-‘Azim*, commentary on Qur’an 2:256.
4. Al-Bukhari, *Sahih*, Book of Manners; Muslim, *Sahih*, Book of Zakat.
5. Ibn al-Mundhir, *Al-Ijma‘*; al-Nawawi, *Sharh Sahih Muslim*.
6. Ibn Qudamah, *Al-Mughni*, section on kindness to parents.
7. Karen Armstrong, *Fields of Blood*; Jonathan Sacks, *Not in God’s Name*.