How do we treat the “others” in our life, that is, people who are not like us?  This is a perennial question that all people must ask in life, regardless of religion or philosophy.  That is the question taken up here in this new surah, in particular how do people from one religion treat those who are not a part of their religion?

The first ayah sounds rather exclusionary:

You who believe, do not take My [Allah] enemies and yours as allies, showing them friendship when they have rejected the truth you have received, and have driven you and the Messenger out simply because you believe in God, your Lord. (60:1)

Later we read this:

God forbids you to take as allies those who have fought against you for your faith, driven you out of your homes, and helped others to drive you out: any of you who take them as allies will truly be wrongdoers. (60:9)

There are certainly other sentiments in the surah that carry the same connotation.  Do not value family connections more than God; Abraham didn’t (60:3-4).  Be careful about your marital arrangements.  Do not make unbelieving wives  stay with you if they wish to return from Medina to Mecca (60:11).  Do not bar a Meccan woman from marrying into your religion if she truly wishes to convert (60:10).  The overall point is simple: faith trumps and potentially nullifies all other connections.      

As friends learn about this blog and ask questions about what I am doing here and why, especially (like learning about the second largest and some say fastest growing religion is a bad thing?), I sometimes get the same one question: “I just want to know are Muslims out to get us?”  It is an honest question, I guess.  I do wonder who the “us” is.  While I am normally being asked by Christians, I suspect they mean Americans. 

So if one wanted to emphasize passages like these mentioned above, yes, I can see how Muslims would place distance between themselves and “others.”  In the wrong conditions and in the hands of a person who wanted to exploit otherness for their own power, this could become a threat to non-Muslims.  To be fair, I can also see that passages like these could be used by islamophobic non-Muslims to foster fear and prejudice against Muslims. 

Then, right here in the middle of this same chapter is a passage that turns all of this on its ear:

God may still bring about affection between you and your [present enemies]–God is all powerful, God is most forgiving and merciful–and He does not forbid you to deal kindly and justly with anyone who has not fought you for your faith or driven you out of your homes: God loves the just. (60:7-8)

The issue, then, appears to be how the “other” has previously treated the Muslim.  Just and kind people are to be treated in the same fashion.  If a person is not a direct threat to the freedom and faith of a Muslim, that person does not need to be opposed.  If a non-Muslim has not been a threat to the Muslim, they need not worry. 

So, in theory, the answer to my friends’ questions is a simple one: if we have done nothing to threaten Muslims, then we have nothing to fear from Muslims.  And in every interaction I have ever had with individual Muslims in North America, this has exactly been the case.  Mutual respect and kindness abounded. 

But we are back to who the “us” is in their questions.  If “us” means that non-Muslim and their family who live down the street from Muslims or a mosque, let kindness and just reign and fear can be assuaged.  If ” us” means Chrsitians, that becomes more complicated; but if we operate by the spirit of Christ that is marked by kindness and justice, we can have hope I believe.  However if “us” means Americans as it so often does, I am far less certain.  Has America done things and maintained policies that can be perceived of antagonistic to Islam?  Well, I guess it depends of whom you ask.