Mutual Cooperation
﴿ وَتَعَاوَنُواْ عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُواْ عَلَى الْإِثْمِ وَالْعُدْوَٰنِ ۚ
وَٱتَّقُوا اللهَ ۖ إِنَّ اللهَ شَدِيدُ الْعِقَابِ ﴾
And help one another in righteousness and piety, but do not help
one another in sin and transgression. And fear Allah f;
indeed, Allah f is severe in punishment. [5:2]
Cooperating with one another is a key focus of this verse and our survival depends on each other. Our very existence thrives from good cooperation.
A wealthy individual needs those who are poor and the destitute around him for his wealth to remain intact and healthy.
A healthy functioning civilisation is only possible through cooperation.
This verse reminds us to inspire one another towards good and help each other to attain piety, and it warns us to not assist one another in disobeying Allah f.
The Messenger of Allah g stated:
« انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا ». فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ ، أَنْصُرُهُ إِذَا كَانَ مَظْلُومًا ،
أَفَرَأَيْتَ إِذَا كَانَ ظَالِمًا كَيْفَ أَنْصُرُهُ ؟ قَالَ: « تَحْجُزُهُ أَوْ تَمْنَعُهُ مِنَ الظُّلْمِ، فَإِنَّ ذَلِكَ نَصْرُهُ ».
Help your brother whether he is an oppressor or oppressed.
A man said, “O Allah’s Messenger! I will help him if he is oppressed,
but if he is an oppressor, how shall I help him?”
The Prophet g said, “By preventing him from
oppressing (others), that is how to help him.” [1]
The Companions jwere very inquisitive. They understood why the oppressed needs help, but they didn’t understand why the oppressor needs help. They asked the Prophet g who explained that the oppressor also needs someone to stop him and guide him, so that he may refrain from oppression.
As brothers of the same faith, one which enjoins brotherhood and unity, we should be mindful of each other and strive to live in harmony and peace. We should strive to put our differences aside, as Islam encourages us to live in unity and with respect. We should dislike the actions of individuals that cause the displeasure of our Creator, not the individual himself.
The Messenger of Allah g emphasised the importance of brotherhood and unity. Islam extended this bond not only to the poor and the rich, but also to the non-Muslims.
Imām Abū Yūsuf r mentions in his ‘Kitāb al-Kharāj’ a contract which Khālid b. al-Walīd h (a ferocious and a victorious Companion of the Prophet g) had with the people of Ḥirā in ‘Irāq.
The treaty of Ḥirā signed by Khālid b. al-Walīd h included these stipulations:
“Churches will not be demolished. They will not be stopped from blowing their trumpets or bringing out crosses on their religious holidays.”
None of the Rightly Guided Caliphs had objected to it so it represented a form of ijmā‘ (consensus [a source of Islamic Law]). [2]
The above incident makes it clear that the non-Muslim subjects were under the protection of the Sharī‘ah (the religious guidelines of Islam), which was not subject to change with the moods or calculations of the ruler – or of the manipulated masses as in modern democracies. It was this protection that made Muslim rule different from all others.
This concern for justice, which distinguishes Islamic rule from all others, can be seen in the preface to Kitāb al-Khārajwhere Imām Abū Yūsuf r reminds the Khalīfah (Caliph) to make sure the officers he appointed displayed ‘justice for the Dhimmīs, [3] fairness for the victims, sternness against the oppressors, and kindness towards the people.’
This was a result of the teachings of Prophet Muḥammad ﷺ, who warned his followers:
« أَلَا مَنْ ظَلَمَ مُعَاهِدًا ، أَوِ انْتَقَصَهُ ، أَوْ كَلَّفَهُ فَوْقَ طَاقَتِهِ ، أَوْ أَخَذَ مِنْهُ
شَيْئًا بِغَيْرِ طِيبِ نَفْسٍ ، فَأَنَا حَجِيجُهُ يَوْمَ الْقِيَامَةِ »
If anyone wrongs a man with whom a covenant has been made, or curtails any
right of his, or imposes on him more than he can bear, or takes anything from him without his ready agreement, I shall be his adversary on the Day of Resurrection. [4]
THE TREATY OF NAJRĀN
Similarly, the Treaty of Najrān, which the Prophet g concluded with the Christians of Najrān in 8 A.H. was the prototype for all subsequent treaties. It included the following terms:
- They will be defended against enemy attack.
- They will not be intimidated to convert to Islam.
- They will not have to go to the tax collector to pay their Jizyah; he will come to them.
- Their lives, properties, businesses, and lands will be protected.
- Their priests and clerics will not be removed from office.
- Their crosses and statues will not be destroyed.
Such guarantees for personal and religious freedom were unthinkable in the tribal pre-Islamic Jāhiliyya society. Once introduced by Islam, they were so internalized by its followers that they determined the Islamic treatment of non-Muslims throughout its history. [5]
May Allah f give us the ability to establish justice, be compassionate and cooperate with one another in righteousness and goodness. Āmīn.
[1] Bukhārī, 6952.
[2] Abū Yusuf, Kitāb al-Karāj, pp. 141-149.
[3] A Dhimmī literally means ‘protected person’, referring to the state’s obligation under Sharī‘ah to protect the individual’s life, property, as well as freedom of religion, in exchange for loyalty to the state and payment of the Jizyah tax, which is a per capita yearly taxation historically levied on Dhimmīs, that is, permanent non-Muslim subjects of a state governed by Islamic law. This differs from the Zakat, or obligatory alms, which is paid by the Muslim subjects.
[4] Abū Dawūd, 3052.
[5] Baihaqī, Dalā’il al-Nubuwwah, 5:382-393.
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“The best among you (Muslims) are those who learn the Qur’an and teach it.”
The Prophet (peace be upon him)
