Islam and Non-Muslims: Prophetic Guidance on Justice, Protection, and Coexistence

By Ghulam Ghaus Siddiqi, New Age Islam 8 October 2025 Living the Sunnah: How the Prophet (Peace be upon him) Treated Non-Muslims with Compassion and Fairness ----- A questioner asks: What was the Prophet’s (peace be upon him) attitude toward non-Muslims, and what guidance does Islam provide on this matter? Answer: Islamic teachings command believers to deal with non-Muslims with kindness, fairness, and compassion. The Qur’ān makes this guidance explicit, as Allah Almighty says: لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ۚ إِننَّ 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 kind and just toward them. Indeed, Allah loves those who act justly.” (60:8) This verse establishes a timeless principle: peaceful coexistence, justice, and moral excellence are integral to Islamic conduct, even with those of different faiths. Accordingly, the Prophet (peace be upon him) established a model of coexistence, respect for rights, and tolerance in all aspects of life when dealing with non-Muslims. His noble Companions (may Allah be pleased with them) followed the same approach, as supported by numerous proofs and examples. Moreover, the Prophet (peace be upon him) instructed Muslims to treat peaceful non-Muslims with goodness, emphasizing that they have the same rights and responsibilities as Muslims, and are subject to the same laws of the land. He (peace be upon him) said: “Whoever insults a Dhimmi (a non-Muslim under Muslim protection) will be lashed on the Day of Judgment with whips of fire.” (Reported by Imam Tabarani in al-Mu‘jam al-Kabir) Definition of Dhimmi: The term Dhimmi (ذِمِّيّ) comes from the Arabic root Dhimmah (ذِمَّة), meaning “protection,” “responsibility,” or “covenant.” In Islamic law (Shariah), a Dhimmi refers to a non-Muslim living under the protection of an Islamic state, who is granted full safety for life, property, and religious freedom in return for acknowledging the state’s authority and paying a nominal tax called Jizyah. Dhimmis were entitled to practice their religion, manage their internal affairs, and enjoy social and legal rights guaranteed by the covenant of protection. This system reflected principle of justice, coexistence, and compassion of the Prophet Mustafa (peace be upon him) toward non-Muslims, ensuring that no one under Muslim rule was treated unjustly or deprived of dignity. In essence, a Dhimmi was not a second-class citizen, but a protected citizen, bound by mutual responsibility and safeguarded by the moral and legal framework of Islam. It is important to clarify common misconceptions about the Jizyah. Historically, the Jizyah was not an Islamic innovation; it was a pre-existing system in the Near East that provided protection and security to minority communities in exchange for a tributary tax. Islam adopted this practice, reforming it to ensure fairness, justice, and humane treatment of non-Muslims under Muslim rule. The poll tax was levied according to one’s capacity, exempting the poor, women, children, the elderly, the handicapped, and the infirm. Unlike modern misconceptions, the Jizyah was not a burden but a means of guaranteeing security, exemption from military service, and legal protection. Prominent Islamic rulers, such as Caliph Umar ibn Khattab and Caliph Ali (may Allah be pleased with him), strictly upheld these protections, ensuring that the property, lives, and religious freedoms of Dhimmis were respected and safeguarded, often returning collected taxes when protection could not be fully provided. In today’s world, no Muslim nation enforces the Jizyah, and institutions like Al-Azhar University affirm that it is obsolete under current international law and contractual obligations, where all individuals are protected regardless of faith. Nevertheless, Islamophobes continue to exploit the term to incite fear and spread false narratives, often to serve their own nefarious political agendas in certain countries. Understanding the historical and jurisprudential context of the Jizyah demonstrates that it was never a tool of oppression but a system of justice, protection, and coexistence, reflecting Islam’s ethical and humane principles toward non-Muslims living in a Muslim state. To explore a comprehensive analysis of the Jizyah system and its portrayal in contemporary discourse, please read the article: Islamophobic Agenda about the Islamic Jizyah Narrative: Myth or Reality? The Prophet Mustafa (peace be upon him) also said: “Beware! Whoever wrongs a person under covenant, diminishes his rights, burdens him beyond his capacity, or takes anything from him without his consent — I will be his opponent on the Day of Resurrection.” (Reported by Abu Dawud and al-Bayhaqi in al-Sunan) Mulla Ali Qaari explains in Mirqat al-Mafateeh (6/2625): “(Or takes anything from him without his consent) — this is a general rule emphasizing fairness. (Then I shall be his opponent) means: I will argue and bring proof against him on the Day of Resurrection.” Muslim jurists have elaborated on the duties of Muslims residing in non-Muslim lands. They have clearly ruled that it is forbidden to take or seize the property of non-Muslims unlawfully or without their consent. Doing so is an act of betrayal and theft, and restitution is obligatory — just as if the property belonged to a Muslim. Imam Mawsili Hanafi states in Al-Ikhtiyar li-Taʿlil al-Mukhtar (4/135): “He should not harm their lives or property, for doing so is treachery, which is strictly prohibited.” Imam ash-Shafiʿi writes in Al-Umm (4/284): “If he is under their protection, they are likewise under his protection. Nothing is permissible for him under their protection except what would be permissible under his own.” Imam Ibn Qudamah states in Al-Mughni (9/295–296): “Betraying them is forbidden, for their granting of safety is based on mutual trust. Treachery is not permissible in our religion. The Prophet (peace be upon him) said: ‘Muslims are bound by their conditions.’ Therefore, if he betrays them, steals, or borrows something from them, he must return what he took to its owners. If the owners come to Muslim lands under safety, it must be returned to them; otherwise, it should be sent to them — for he acquired it unlawfully and must therefore restore it, just as if it were the property of a Muslim.” An example of this principle is found in the story of Hazrat Mughirah Ibn Shu’bah who, before accepting Islam, had killed some people during the pre-Islamic period and taken their wealth. When he later embraced Islam, the Prophet (peace be upon him) said to him: “As for your Islam, I accept it. As for the wealth, I have no share in it.” (Sahih Bukhari) In another narration: “As for Islam, we have accepted it, but as for the wealth — it is the wealth of treachery, and we have no need of it.” (Sunan Abi Dawud) Therefore, Muslims living in any society or state must adhere to peaceful coexistence, reject hatred, and respect recognized customs and legal systems. This is in accordance with the Prophet’s (peace be upon him) example of living harmoniously among diverse communities and establishing the foundations of citizenship through the Constitution of Madinah. This historic charter ensured equality among all citizens of the Islamic state in worldly obligations, as it declared: “This is a document from Muhammad, the Prophet and Messenger of Allāh (peace be upon him), between the believers and Muslims of Quraysh and the people of Madinah, and those who follow and join them and strive with them: they are one community, distinct from all other people.” (Al-Amwaal by Ibn Zanjuyah (2/466) From all that has been presented, the answer to the question becomes evident. Yet it deserves deeper reflection and emphasis, for these Prophetic teachings do not merely outline etiquette toward others; they illuminate an entire moral path built upon mercy, fairness, and coexistence. The Prophet Mustafa (peace be upon him) established a framework for humanity that transcended divisions of faith, culture, and race. His engagement with non-Muslims was not one of reluctant tolerance but of active compassion. He protected their rights, honoured their dignity, and dealt with them with justice that was both principled and compassionate. His conduct with Jews, Christians, and pagans in Madinah stands as a timeless embodiment of the Quranic truth: لَا إِكْرَاهَ فِي الدِّينِ “There is no compulsion in religion.” (2:256) The Constitution of Madinah (Sahifat al-Madinah), which the Prophet (peace be upon him) drafted, was far more than a political accord. It was a ground-breaking charter of pluralism and justice, arguably the first written document in human history to define the principles of civic equality and religious freedom. It guaranteed mutual protection, social welfare, and freedom of conscience to all citizens, Muslims and non-Muslims alike. In it, the Prophet (peace be upon him) declared that all residents of Madinah, regardless of their faith, formed one unified nation in matters of peace and defence. Justice, not identity, was to be the foundation of their collective life. This profound vision became the cornerstone of Islamic civilization and a model of coexistence that inspired societies for centuries. However, as history unfolded, deviations from the original Kharijite ideology began to appear. Certain rulers, factions, and ideologues strayed from these luminous teachings, distorting the Prophet’s message for political or sectarian purposes. Their injustice, whether against non-Muslims or even fellow Muslims, stemmed not from Islam itself but from ignorance, fanaticism, and the exploitation of religion for worldly interests. The true essence of Islam remains pure and unblemished, eternally grounded in mercy, wisdom, and balance, as Allah Almighty declares: وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ “And We have not sent you but as a mercy to all the worlds.” (21:107) Therefore, it is a sacred duty upon Muslims in every land and era to embody this mercy in their words and deeds, to uphold justice, extend kindness to all people, and reflect the Prophet’s example through integrity, patience, and good character. Even when faced with discrimination or treated unjustly in non-Muslim majority countries, Muslims are commanded by the Shariah to respond with restraint and dignity. Injustice cannot be corrected by further injustice. Rather, Islam teaches that hearts are won through moral strength, humility, and compassion, the very qualities that defined the Prophet’s mission. (peace be upon him) The true legacy of the Prophet (peace be upon him) lies not only in his sermons or scriptures but in the living example of his character, in honesty in trade, compassion in relationships, fairness in judgment, and reverence for human dignity. Every act of justice and kindness performed by a believer revives his Sunnah and fulfils the divine purpose of being “a mercy to all the worlds.” In conclusion, the Prophet’s relationship with non-Muslims was anchored in divine principles of justice, mercy, and universal brotherhood. His way was one of harmony, not hostility; inclusion, not exclusion. Every Muslim today bears the moral responsibility to preserve this noble legacy, to mirror the Prophet’s compassion within their communities and stand as living proof that Islam, at its very heart, is a faith of peace, equity, and humanity. (peace be upon him) And Allah Almighty knows best. ---- A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a Classical Islamic scholar with a Sufi background and English-Arabic-Urdu Translator. URL: https://www.newageislam.com/interfaith-dialogue/non-muslims-prophetic-guidance-justice-coexistence/d/137148 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism