Dr.
Muhammad Nur Manuty
Director,
Centre for Studies of Modernity and Civil Society
Former
President, Muslim Youth Movement of Malaysia
Introduction
One of the
most tragic events in the world today is the aggravating problems among world
refugees. What is the position of Islam toward refugees? Are they protected? This
paper will focus on some principles in the Qur’an, Sunnah and Sirah of the
Prophet. Later, we will examine the role of Malaysian NGOs in protecting the
rights of refugees. Finally, some of the concerned issues will be
discussed.
Some
Fundamental Principles in the Qur’an and Sunnah
Islam is a
universal religion par-excellence. As a universal religion, Islam honors
humankind from different races, tribes and colors. The Qur’an says:
“O mankind! We created you from a single
(pair) of a male and a female, and made you into nations and tribes, that you may
know each other. Verily the most honored of you in the sight of Allah is the
most righteous of you. And Allah has full knowledge and is well acquainted
(with all things).”[1]
This is
addressed to all mankind and not only to the Muslim brotherhood. Yusuf
al-Qardawi, a distinguished contemporary Islamic scholar distinguishes two
types of fraternity in Islam, namely the fraternity of man (al-ikha’ al-Insani) and religious
fraternity (al-ikha’ al-dini), both
of which are recognized in the Qur’an (al-Hujurat: 10). Further, al-Qardawi
opines the level of fraternity among Muslims does not deny the significance of
another level of fraternity, namely, the wider fraternity of man. The two
should in fact be seen as complementary, and not contradictory with one
another.[2]
The principle
of the universality of Islam is one of the firm Islamic principles. It is, in
fact, the immutable basis upon which the relation of Muslims with followers of
other revealed religions is grounded. It is also the source of the Islam’s outlook
on interaction with non-Muslims. The faith of a Muslim is only complete when he
believes in all the Messengers, without distinction. This humane dimension
gives to the Islamic concept of tolerance a broader scope. Almighty Allah says:
"And
He sent down the Law (of Moses) and the Gospel (of Jesus) before this, as a
guide to mankind, and He sent down the Criterion (of Judgment between right
wrong)". [3]
Such humane
tolerance, set by Islam as a firm groundwork for the relations of Muslims with
non-Muslims, must not be construed as a desertion, or a predisposition to
dissolve into any entity even if inconsistent with the essence of this
religion. Tolerance does not abrogate differences; it rather builds bases for
knitting sound humanitarian relations much willed by Islam. Affirmation of
ideological, civilizational and cultural specificities cannot in any way be
renounced. Yet, Islam does not want these specificities to preclude mutual
acquaintance and close cooperation among peoples and nations.[4]
Islam
is the religion of justice (al-‘adl).
Here, the Qur’an tells us:
“O you believe! Stand out firmly for justice,
as witnesses to Allah, even as against yourselves, or your parents, or your
kin, and whether it be (against) rich or poor. For Allah can best protect both.
Follow not the lusts (of your hearts), lest you swerve, and if ye distort
(justice) or decline to do justice, verily Allah is well acquainted with all
that ye do.”[5]
Having
illustrated some fundamental verses of the Qur’an, it becomes imperative to
mention one particular verse which refers to the question of refugees. The
Qur’an states:
“And if any of those who ascribe divinity to
aught beside God seeks thy protection, grant him protection, so that he might
(be able to) hear the word of God (from thee); and there upon convey him to a
place where he can feel secure; this, because they (may be) people who (sin
only because they) do not know (the truth).”[6]
It is
interesting to analyze how the Qur’an uses the word Istijara (i.e. seeking jiwar)
literally neighborliness: A metaphorical expression denoting a request for
protection and Ijara (i.e. the
granting or extending of such protection to one who seeks or requests it). In
this connection, Professor Muddathir argues that Islam accepts some tribal/cultural
aspects of the pre-Islamic Arab tradition such as Ijara and Istijara
because both of these traditions are in consonance with the Islamic tradition.[7]
Hence, the Qur’an asserts that “And if
any of those who ascribe divinity to aught beside God seeks thy protection,
grant him protection…”
