duties of proximity

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GLOBAL CENTRE FOR RENEWAL AND GUIDANCE LONDON KALAM RESEARCH & MEDIA KNOWLEDGE VILLAGE, DUBAI Duties of Proximity by aref ali nayed Towards a Theology of Neighbourliness Paper presented at the ‘Mardin: The Abode of Peace’ Conference 27–28 March 2010, Artuklu University, Mardin, Turkey

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Towards a Theology of Neighbourliness by AREF ALI NAYED In this paper, presented at the New Mardin Conference in Turkey on 27-28 March 2010, organised by the Global Centre for Renewal and Guidance (GCRG) with Canopus Consulting and the Mardin Artuluk University, Aref Nayed argues that the way to improve societal relations and promote peace within and between communities is by developing the theological concepts of “neighbourliness” and “proximity”. March 2010

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G L O B A L C E N T R E F O R R E N EWA L A N D G U I DA N C EL O N D O N

K A L A M R E S E A R C H & M E D I AK N OW L E D G E V I L L AG E , D U B A I

Duties of Proximity

by aref ali nayed

Towards a Theology of Neighbourliness

Paper presented at the ‘Mardin: The Abode of Peace’ Conference27–28 March 2010, Artuklu University, Mardin, Turkey

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G L O B A L C E N T R E F O R R E N EWA L A N D G U I DA N C EL O N D O N

K A L A M R E S E A R C H & M E D I AK N OW L E D G E V I L L AG E , D U B A I

Duties of Proximity

by aref ali nayed

Towards a Theology of Neighbourliness

Paper presented at the ‘Mardin: The Abode of Peace’ Conference27–28 March 2010, Artuklu University, Mardin, Turkey

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Global Centre for Renewal and Guidance (GCRG)Office 404, 4th Floor324/326 Regent StreetLondon w1b 3hh, United KingdomTel: +44 (0)20 7692 1878www.thegcrg.com

Kalam Research & MediaBlock 3, 1st Floor, Executive Office 09P.O. Box 502221, Knowledge Village, DubaiTel: +971 (0)434 2379www.kalamresearch.com

© 2010. Aref Ali Nayed / Kalam Research &Media, Dubai. All rights reserved.

The Publication is in copyright. Subject to statutory exception and to the provisions of relevant collective licensing agreements, noreproduction of any part may take place without the written permission of the author.

Cover Image© Corbis

Design and typesetting by Sohail Nakhooda at Kalam Research & Media, DubaiPrinted in the UAE

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Duties of Proximity: Towards a Theology of Neighbourliness

byAref Ali NayedDirector, Kalam Research & Media, Dubai

In the Name of God, Compassionate, Kind. Blessings upon the Prophet of God, his Kin, and his Companions

Beautiful mardin is indeed an abode of peace! May God keep Mardin peaceful!Yet like all worldly abodes, Mardin is a temporary and fleeting abode. The eternaland constant abode of peace is the hereafter Garden of Paradise, with its ultimate

peace of joyfully seeing the divine manifestation of the Lord Himself, The Peace! It is to that hereafter peace that God invites us. The true hereafter abode of peace, ‘dar al-salam’, is also the true abode of Islam, ‘dar al-islam’.Yes, as we strive to gratefully respond to God’s invitation to the eternal place of peace:

dar al-salam/dar al-islam, we are called upon to construct, maintain, and grow environ-ments of worldly peace, like Mardin. Such environments offer ecologies of peace, compas-sion, and blessing for a wounded humanity, and we are called upon to grow them with allour hearts, minds, and hands. However, important as they are, such worldly abodes must never be mistaken for the

ultimate, eternal one. If we ever get fixated on any worldly abode, we risk missing out ondwelling in the true eternal one. Yes, we must grow and inhabit such abodes because theyoffer the best environments for living in constant remembrance of God, and according toHis divine normativity, and thereby prepare for the eternal peace. However, we must neverreduce our goal to the worldly power-obsessed goals of mere political ideologies.Yes, geographically carved-out abodes of peace were historically important, and will

always be important. Islam always needs a worldly stronghold. However, Islam must neverbe conceived of merely geographically, because it is beyond geography. It pertains to thepure and constant worship and remembrance of the One True God, and to the longing-for-His-proximity in the Hereafter. We must never reduce the abode of peace to a worldly daral-islam, conceived of as merely a geographically distinct empire or state. We must remember that the true dar al-islam is the dar al-salam of the Hereafter. We

must also remember that all worldly abodes make sense, and have value, only as placeswhere we prepare for and strive towards our eternal abode. Key to the healthy and holyliving within our worldly abodes is always remembering that it is the hearts of the dwellers

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of such abodes that must themselves be indwellings of peace. Without an interiority of theremembrance of God, and an inner conviction in the normativity of His way, there can beno peace in hearts, and no peace in any abodes. When a heart is alive and luminescent with God’s remembrance, and is content to live

according to His guidance, that heart is already an abode of peace—dar salam, and darislam. It is the faithful heart that can already, in this world, link up with and live in, longing-for the eternal vision of The Peace. Such a heart is constantly drawing near towards thatultimate proximity that can only be achieved in the Hereafter. The interior abodes of peace in the hearts of the faithful are the essential seeds from

which worldly peaceful environments grow, and through which the eternal abode is pre-pared for. Such interior abodes can live and grow within a multiplicity of worldly situa-tions, and need not be, and cannot really be, limited to geographically delimitated zones ofthe world, ‘dar islam’. The ‘Muslim World’ is the entire cosmos, and is no mere worldlyempire! Every human heart, and even every creaturely sign (aya), that adores, remembers,and glorifies the One True God, is already an abode of peace , and is already a ‘Muslimworld’!The historical fact that Muslims did establish and grow empires must not blind us to the

fact that Islam is beyond empire, and as a matter of fact, is originally and fundamentally a‘dispersed divine light’, and not a mere worldly political force. It is said in several hadithsthat, originally, God dispersed of His own light sparks of compassion and guidance. Wher-ever those sparks of light are, that is an abode of peace!The astonishing phenomenon of cultural and religious diaspora that we clearly witness

today must not be viewed negatively. We must not be obsessed with an Islam conceived ofonly geographically and politically, and must remember also an Islam conceived of lumi-nescently and spiritually. Such a luminescent Islam can shine wherever and whenever ithappens to be. Such an Islam is always oriented towards, and always conducive to theeternal abode of ultimate peace, dar al-salam, to which God invites us.The scattered sparks of dispersed light are a source of guidance even in the darkest

corners of the earth. It is very important to remember that the state of such sparks of light,as strange luminescent spots in what are sometimes oceans of darkness, is not an abnormalor anomalous state to be in. ‘Islam began a stranger and shall be a stranger, blessed are thestrangers!’ is a hadith that we often forget. Being alienated, estranged, unsettled, and always on-the-way is not a pathological state

to be in. Rather, it is the very state of healthy Islamic living! We must stop lamenting alie-nation, and begin to realize that such alienation is a sign of healthy and righteous living. Ifwe ever feel at-home and settled in any worldly abode, even if it happens to be an abode-of-peace, we are very likely to be in a state of temptation that distracts us from strivingtowards our true eternal peace. This is why living in diaspora is often more conducive to healthy and sincere Muslim

living! Empires and carved-out ‘Islamic states’ often make us complacent, and can actuallybecome a hindrance rather than a help to sincere Muslim living. Indeed, it is classical scholarly consensus that it is not permissible for a Muslim to live in

a hostile disbelieving environment (dar al-kufr). However, it is a fact that today manyliberal environments are actually more conducive to Muslim living and worshiping thanmany so-called ‘Muslim countries’. As a matter of fact many Muslims today are actuallyforced to move to non-Muslim countries because of political or economic insecurity. Atleast up to 9/11, and in many places, even after it, many ‘non-Muslim’ countries fare quite

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better than many so-called ‘Muslim countries’, and even ‘Muslim states’, in allowingMuslim living.There is a very important lesson to learn from the often forgotten 1st Hijra. The Prophet

Muhammad (peace be upon him) asked his persecuted early followers to seek refuge(jiwar) in the kingdom of Axum, ruled by a Christian king from Nagash (and hence theArabic name: Najashi). King Najashi was a wise and noble host to his early Muslim guests.As a Companion of the Prophet (peace be upon him) put it: ‘When we resided in the land ofAbyssinia we took refuge (jawarna) with a goodly and protective neighbour (jar), Najashi,he made us safe in our religion, and we were able to worship God without being harmed orhearing anything hurtful whatsoever.’A liberal welcoming environment in which a Muslim can freely practice his religion in

which he is neither persecuted nor humiliated, is an environment that offers a sort of abodeof peace, even in the very midst of, and often because of, its liberal secularism. Muslims today must remember that not all types of secularisms are anti-religious.

Anglo-American common law secularisms that define secularism as separation of state andreligion, but are also open to the free practice of all religions is not anti-Islamic. For exam-ple, it is precisely because Christianity is not allowed to be the ‘established religion’ of theUnited States of America that there is room for Muslims, Jews, Buddhists, and Hindus tothrive there. Yes, there are still in our world today forms of French-revolution-like secularisms that

are anti-religious, and because they are anti-religious are often anti-Islamic. Historically,anti-religious secularism has often matured towards wiser and more generous and accom-modating liberal forms. Muslims must dialogically and compassionately engage suchsecularisms to help them mature towards higher forms that are open to religiosity, and toIslam.Muslims must remember that so long as the Catholic Church dominated Europe, Mus-

lims, like Jews, did not stand a chance of comfortable living in Europe. It is only afterliberal secular states managed to overcome the dominance of the Catholic Church thatMuslims managed to live in Europe with more comfort and safety. We must not see secularliberalism as hostile to Islam. We must help secularisms mature to become more and moreaccepting of religious values in life. Much has been lost because of the lumping together ofall sorts of secularism under the negative generic rubric of ‘almaniyya’. A great deal of dis-cernment and wisdom is called for in this regard.The Companions of the Prophet (peace be upon him, and may God be pleased with

them) found it sufficient for Najashi to offer them freedom of religious practice for them tosee him as a good neighbourly protector. Yes, many of them moved along to Madina whenthere was an environment in which they could live their religiosity more fully, at thepolitical level. However, no one can claim that their religiosity under Najashi was in any-way questionable or deficient. Not only this, but they were encouraged by the Prophet (peace be upon him) to be loyal

and supportive to the Christian king who offered them refuge. The Companions livedloyally under that king until Madina offered them a better place to live. To this day Nagashoffers concrete evidence, in the form of a recently excavated ancient cemetery, to the factthat the early Muslim community continued to thrive in Nagash even after the Muslimcommunity was well-established in Madina. An Islamic state is not an end-in-itself, but is a means to establishing environments in

which Muslims can freely and fully live their Islam. If non-Muslim states happen to offer

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such environments, and are welcoming of a Muslim diaspora, we must not belittle them orbe hostile to them in any way, but live respectfully within them, loyally and supportively, asproactive, productive, and cooperative citizens. Now, in such non-hostile conducive and accepting liberal environments, how is a

Muslim supposed to live with others, and what duties does a Muslim have towards others?For the discernment of proper conduct towards others, the traditional discourse of

‘abodes’ was indeed very helpful in the past, and may still be helpful under certain con-ditions and situation. However, I would like to suggest here, for scholarly reflection,discussion, correction, and expansion, the idea that a fresh discourse of ‘neighbourliness’and ‘duties of proximity’ may be more helpful in many situations in our world of today.The rights and duties associated with neighbourliness, what can be called ‘rights and dutiesof proximity’, are very important, and can be very helpful to us. No one questions that there are rights and duties of neighbourliness in Islam. The

Qur’an, the Hadith, and the tradition are very rich sources of myriad gems of wisdom inthis regard. However, some mistakenly think that such rights and duties are limited toneighbourliness within a Muslim community, and only amongst Muslims. This is simplynot the case, and must be clarified from the very outset, if we are to make any progress. The best Qur’anic evidence for the fact that the rights and duties of neighbourliness

include non-Muslim is the Qur’anic phrase ‘al-jar al-junub’ (literally: ‘the distant neigh-bour’). Yes, there are scholarly differences of opinion as to how this phrase is to be under-stood. However, as the great exegete al-Qurtubi puts it: ‘The best opinion and most worthyof being correct, is the opinion that “junub”, in this context, means “the stranger anddistant”, be he Muslim, Polytheists, Jew or Christian.’ The best Hadith evidence that the duties of proximity extend to non-Muslim neigh-

bours, is the Prophet’s (peace be upon him) instruction to his Companions (may God bepleased with them): ‘Get up! Let us go visit our ill Jewish neighbour.’ The best evidence that the Companions understood the Prophetic teachings regarding

the duties of proximity to include non-Muslim neighbours are plenty, but it is sufficient tocite the fact that whenever the Companion Abdullah ibn Amr (may God be pleased withhim), who had a Jewish neighbour, slaughtered a lamb, he would say to his household:‘Take some of it to our neighbour, for I heard the Messenger of God (peace be upon him)saying: “[Angel] Jibril kept asking me to take care of the neighbour to the point where Ithought that we would make him an inheritor [like close kin].” ’ There is also plenty of evidence that such generosity was also reciprocated by non-

Muslim neighbours and accepted by the Companions with no hesitation. The story ofAsma bint Abi Bakr (may God be pleased with them both) craving for, and receiving, agrilled piece of lamb from a Jewish neighbouring household suffices in this regard. So, the limiting of duties of proximity to only Muslims has no basis in the Qur’an,

Hadith, or the Tradition. Some Hadith teachings that may seem negative regarding theJews of Madina must not be generalized, but must be read according to the specific hostilecircumstances of the post-Al-Ahzab situation. Now, that we got the limiting of the scope of the duties of proximity out of the way, let us

actually look at what these duties are. There is an entire literature on the rights of neigh-bours and the duties of proximity, and we cannot possibly do them justice here. However, there is a comprehensive Hadith that conveniently and authoritatively sum-

marizes them for us and it can actually be written in the form of a list. Prophet Muhammad(peace be upon him) says:

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‘Do you know what the right of the neighbour is?- If he seeks your help, help him.-If he asks you for a loan, loan him.- If he becomes poor, support him.-If he falls ill, visit him.-If he dies, participate in his funeral.-If a calamity befalls him, comfort him.-Do not build higher than his house, in a manner that blocks the fresh air, except withhis permission.- When you buy fruits, gift some to him. If you can’t, then take them into your homequietly, and do not let your child take [the fruits] out [of the house] so as to make hischild envious.- Do not bother him with the aroma of your cooking pot, unless you share some of itwith him.Do you really know the right of the neighbour? I swear by Him who possesses mysoul; only a person blessed with God’s compassion can truly realize the right of theneighbour!”

Such are the amazingly compassionate and comprehensive duties of proximity taught byour Prophet (peace be upon him). Such duties, if we actually live up to them, would bringhealing and peace to Muslims living with all neighbours, Muslim or non-Muslim.Yes, a Muslim may have additional duties towards another Muslim, and have yet more

duties towards a Muslim neighbour who happens to also be a relative. However, the fun-damental duties toward neighbours are universally normative, and must be lived up to inall environments in which Muslims live.There is another important hadith that speaks of an even more basic duty than the duties

listed above. This is the duty not to harm one’s neighbours. Prophet Muhammad’s judge-ment (peace be upon him), on a Muslim who harms his neighbour, be that neighbourMuslim or non-Muslim (as we saw above), is amazingly drastic. He says (peace be uponhim):

By God, he does not believe! By God, he does not believe! By God, he does not believe![The Companions said:] ‘Who is that, Oh Messenger of God?’ He said: ‘Theneighbour whose neighbour is not safe from his mischief.’ They said: ‘Oh, Messengerof God: “What is his mischief?”’ He said: ‘His evil-acts (shar)’.

Thus, the Prophet actually denies belief itself (iman) to a person who harms his neigh-bour! Our neighbours, then, wherever we happen to live, have a fundamental right tosafety, and we have a fundamental duty not to harm them. What would happen to ourworld if we lived up to this fundamental normative Sunnah of the Prophet of God (peace beupon him)!Being key to belief (iman) itself, the living-up-to-our-duties-of-proximity is actually

nothing less than a ‘Categorical Imperative’. As a matter of fact that kind of righteousliving is indeed expressed by the Prophet (peace be upon him) as a Categorical Imperative:‘None of you will truly believe until he desires for his brother (or neighbour) what hedesires for himself.’It is according to this Prophetic Categorical Imperative that we are supposed to live with

all our neighbours, be they Muslim or non-Muslim. Such wholesome living would be true

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Muslim compassionate living: what the Qu’ran and Sunna call ‘marhama’ and ‘tarahum’.This compassionate living flows from the very font of Islam. Islam is the religion taught to us by The Compassionate (Al-Rahman), through a

Prophet who is a ‘gentle and compassionate’ (Ra’uf, Rahim) ‘gifted-compassion’ (rahama-tun muhdat), who came with a book that is ‘a guidance and a compassion’ (hudan warahma), and who basically taught us a lesson, which is transmitted to us by our teachers in unbroken chains: “The exercisers of compassion (al-rahimun) shall be shown compas-sion by The Compassionate (Al-Rahman). Exercise compassion towards the earthly, andyou shall receive compassion from the Heavenly One!It is through the living in mutual-compassion (tarahum) that we build ‘abodes of com-

passion and peace’, like Mardin, wherever we happen to live in God’s wide land (ardullahial-wasi’a). May God keep the peace in Mardin, and grant our brothers and sisters in Islamand in humanity, especially in Palestine, Iraq, Afghanistan, Somalia, and the Philippines,peace.

God knows best!God’s peace, compassion and blessing upon you all.;

For further coverage of the Mardin Conference visit the following websites:www.mardin-fatwa.comwww.binbayyah.netwww.tabahfoundation.orgwww.kalamresearch.com

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18 | duties of proximity

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Aref Ali Nayed

Aref Ali Nayed is Founder and Director of Kalam Research & Media (KRM), He currently lectures on Islamic Theology, Logic, and Spirituality at the restored Uthman Pasha Madrasa in Tripoli,Libya, and supervises Graduate Students at the Islamic Call College there. He is Senior Advisor tothe Cambridge Inter-Faith Programme, and Fellow of the Royal Aal Al-Bayt Institute in Jordan. Hewas Professor at the Pontifical Institute for Arabic and Islamic Studies (Rome), and the Internatio-nal Institute for Islamic Thought and Civilization (Malaysia). He has headed an InformationTechnology company. He received his BSc in Engineering, MA in the Philosophy of Science, and a PhD in Hermeneutics from the University of Guelph (Canada). He also studied at the University of Toronto and the Pontifical Gregorian University. He has been involved in various Inter-Faithinitiatives since 1987, including the recent ‘A Common Word’ process, and has authored severalscholarly works including, co-authored with Jeff Mitscherling and Tanya Ditommaso, The Author’sIntention (Lexington Books, 2004). His forthcoming books include Operational Hermeneutics andVatican Engagements: A Muslim Theologian’s Journey in Muslim-Catholic Dialogue (both byKRM). Also forthcoming is Future of Muslim Theology (to be published by Blackwell in parallelwith Future of Jewish Theology by Stephen Kepnes and Future of Christian Theology by David F. Ford). ;

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Kalam Research & Media is a collegial think tank and training centre based at Knowledge Vilage in Dubai and dedicated to research, education, content development, and capacity buildingin core areas such as Islamic theology, philosophy, science, inter-faith, scriptural reasoning,hermeneutics, and conflict resolution.

Kalam Research & MediaBlock 3, 1st Floor, Executive Office 09P.O. Box 502221Knowledge VillageDubai, UAETel: +971 (0)434 2379www.kalamresearch.com

K A L A M R E S E A R C H & M E D I AK N OW L E D G E V I L L AG E , D U B A I

The Global Centre for Renewal and Guidance is an independent policy and research institute focusing on contemporary global Muslim affairs. The GCRG vision is 'To investigate, re-appraise,focus, and present a scholarly Islamic response to emerging contemporary issues so that thewhole of mankind benefits from the experience.’

Global Centre For Renewal and Guidance (GCRG)Office 404, 4th FloorAlbany House324/326 Regent StreetLondonW1B 3HHLondon, United KingdomTel: +44-(0)20 7692 1878www.thegcrg.com

G L O B A L C E N T R E F O R R E N EWA L A N D G U I DA N C EL O N D O N