What is Zakat ul Fitr?

by Dr. Aslam Abdullah

Muslims all over the world would distribute at least $15 billion at the end of the month of fasting under the obligation of Zakat ul Fitr

What is Zaka ul Fitr?

It is a certain amount of money every Muslim including the unborn babied (conceived) has to pay before the end of the Eid prayers, that marks the end of the month of fasting.

Ibn Umar reported that Allah's Messenger (may peace be upon him) prescribed the payment of Zakat-ul-Fitr of Ramadan for people, for every free man, or slave, male and female among the Muslims-one sa' of dried dates, or one sa' of barley. (Sahih Muslim, Book 12, Hadith 16)

It is obligatory upon every Muslim to pay zakat ul Fitr before the end of the Eid prayers. Even though some scholars say that it can be paid before the end of the Eid day.

One sa of barley or dried dates comprise between 2.5 kg to 3 kg. In the US, the cost of 3 kg of barley is 11 dollars for regular and about $35.00 for organic. The cost of dried dates is about $15.00 for regular and $35 or more for organic

Most masajid and Islamic Centers calculate the amount of zakat ul Fitr to be between $12 to $15.00

Implied in this obligation is the assertion that Zakat ul Fitr is to be distributed before the Eid Prayer. Usually, in Islamic Centers and masajid in the US, this does not happen. The amount of money collected during the Eid prayers for Zakat ul Fitr is counted after the prayers, deposited and then distributed. Often, might take days and weeks before it is distributed.

Zakat ul Fitr is different than Zakat ul Mal in terms of payment and time of payment. It is the same for all and no one exempt from it and it has to be paid and distributed before Eid prayers.

In order to follow the Sunnah of the prophet for this obligatory payment

The Prophet of Allah said, "The fasting of the month of fasting will be hanging between earth and the heavens and it will not be raised up to the Divine Presence without paying the Zakat al-Fitr."

It is also paid To purify those who fast from any indecent act or speech and helping the poor and needy.

It is paid to the same categories of people and institutions as mentioned Surat Al-Tawbah, [9: 60]. They include:

1.    the poor

2.    the needy,

3.    collectors of Zakah,

4.    reconciliation of hearts,

5.    freeing from bondage

6.    debtors

7.    in a cause of God  

8.    the traveler.

Under the present system of collection, the Zakat ul Fitr cannot be disbursed instantly at least in the US and other Western Countries. In order to distribute it before Eid, Muslims need to bring about change in the collection of Zakat ul Fitr

1.     Every Institution should have special collection boxes and account for Zakat ul Fitr

2.     The institution should mark a deadline for this collection.

3.     They should calculate and deposit the collection instantly and distribute it before the Eid prayers either to individuals or institutions.

4.     They should advertise in advance so that qualified people can apply.

5.     The whole process should be transparent and the privacy of the recipient should be preserved.

Breaking Down Categories of Zakat Recipients in our Times

by Dr. Aslam Abdullah

All of the world’s major religions contain some form of alms-giving, but Zakat has a special significance for Muslims. It is mandatory for all Muslims who are financially able to give a minimum of 2.5% of their accumulated wealth for the benefit of the poor. The word Zakat means ‘purification’ or ‘growth’.

A report by Global Humanitarian Assistance: Indonesia, Malaysia, Qatar, Saudi Arabia, and Yemen, which is about 17% of the world’s estimated Muslim population, indicates that in these countries alone at least $5.7 billion is currently collected in Zakat each year.

It is estimated that the global volume of Zakat collected each year through formal channels is, at the very least, in the tens of billions of dollars. If we also consider Zakat paid through informal channels, the actual amount could be in the hundreds of billions of dollars (i).

Let's look at the Quranic verse that regulates Zakat. Sura Tawba (6) in aya 60 identifies the categories of recipients of Zakat.

"The offerings given for the sake of God are meant only for
[i] the poor and 
[ii] the needy, and 
[iii] those who are in charge thereof, 
[iv] and those whose hearts are to be won over, 
[v] and for the freeing of human beings from bondage, 
[vi] and for those who are overburdened with debts, 
[vii] and for every struggle in God's cause, and  

[viii] for the wayfarer:

i. The poor

The definition of poor would differ from place to place as well as on the size of a family. Some 767 million people in the world live on an earning less than $1.90 a day. In the US, the poverty line for a single person is about $12,150 and for a family of 4, it is $25,100.

ii. The needy

The needy is defined as the one who is having difficulty in meeting his/her basic needs met properly. Basic needs include food, clothing and a place to live as well as medicine if they are needed. It may also include transportation if the needy person requires it for going to work. They may be earning over the poverty line but may not be in a position to take care of their medicine or food, transportation or clothing properly.

iii. those who are in charge thereof,

It includes people who manage zakat funds, whether in masajid or in other institutions. If an Imam is involved in collecting Zakat funds, he can be qualified to receive from such collections.

iv. Those whose hearts have to be won over

It includes all those people who may not have heard about Islam or who may have a negative attitude towards Islam and Muslims. In this category are included individuals and groups involved in public relations work for Islam, Muslim groups engaged in interfaith and inter-communal work, Muslim media that is primarily devoted to promoting Islam, universities, and colleges that are teaching Islam to non-Muslims.

v. For freeing of human beings from bondage

There are 40 million people living in slavery in our world today. There are about 42 million girls, women, boys and transgender who are forced to sell their bodies to others because they have no other means to earn their livelihood. Also, there are about one million families that due to poverty are forced to sell their children to others

vi. and [for] those who are overburdened with debts,

Burdened by debts include those people who may be above the poverty line and whose basic needs may also be covered. but who are burdened by debt to such an extent that they may not carry out their household responsibilities properly.

vii. and [for every struggle] in God's cause,

It includes those who are out there to spread the word of God and who are standing up for social justice and equality and against oppression.

viii. [for] the wayfarer

Those who are travelers with little means or displaced people, including refugees or even homeless.

The distribution is not confined to Muslims only. It is not limited to non-relatives as relatives as well as family members who are in this situation may also be the recipient.

How should zakat be distributed?

It can be done individually or it can be done through organizations and Masajid who have expertise in this area.

The ideal situation would be to have a central body in every state or city to collect zakat funds in a transparent manner. The collection groups and individuals should educate the community about centralizing the resources and then through consultation with the trusted people of the community distribute to the recipients in each category.

What is important to realize is that if the zakat is distributed through agencies and masajid and institutions, then the community must be informed about its distribution. In other words, there must be absolute transparency in zakat collection and distribution.

Why do we differ in matters of our Faith?

by Dr. Aslam Abdullah

Our understanding of Islam largely comes from scholars. Not many of us make an individual effort to go directly to the Quran or the authentic Sunnah of the Prophet. We rely on opinions passed on to us by the learned people in our community or city. We have differences in our understanding of Islam.

These differences are in fact the differences among scholars. We wish if our scholars had come together to deliberate upon these differences and bring them to closure as much as possible. But this did not happen.

By and large, We as Muslim are not trained to critically examine the ideas of scholars. It's the scholars who critique other scholars. We have widespread religious illiteracy among us. We are dependent on scholars to understand our faith. Whatever a scholar we believe in says is accepted and practiced by us in general.

How do scholars develop their understanding of Islam? In fact, their understanding of Islam is dependent on the methodology they adopt to understand Islam.

Thus a methodology would determine the nature and scope of differences among scholars. On the basis of these scholarly differences we, the people, often fight among ourselves.

What are the different methodologies adopted by scholars?

1. The Quran Only Methodology

The Quran is sufficient to define because Islam is a divinely ordained faith and the guidance is revealed from God. Hence, Muslims must make the Quran the only source to understand and define Islam. The Prophet was divinely selected to communicate, preserve and live the message to a particular group of people in a particular context and he fulfilled his responsibilities with full integrity and honesty. There is no reason to believe that the prophet might have done or said anything that goes against the dictates of the Quran. The divine guidance addressed several issues. Some of them were exclusive to the Arab society and others are relevant to all communities and nations. The responsibilities of making this distinction is upon the believers, otherwise, they would be fossilized in the seventh century and would defeat the very purpose of the divine message. Scholars in this category are in the minority even though they may echo the sentiments of a good number of Muslims well versed with the Quran.

2. The Quran and Sunnah

Scholars in this category argue that the Quran alone is not enough. The ahadith (sayings and actions of Prophet Muhammad) compiled by Muslim scholars must be our guide to understand the Quran. They use ahadith to explain and understand the Quran. There are six authentic compilers of ahadith who vigorously collected the sayings of the Prophet and some 250 years after his death. Their work is authentic and it must be the basis to understand the Quran.

But we must stick to the first three or four generations after Prophet Muhammad for that understanding. Anything that is not endorsed by them is either innovation or heresy. All the questions relevant to human beings have been raised and answered by these scholars. There is no need to corrupt the faith by giving newer opinions. Scholars in this category are in large numbers even though they may not echo the sentiments of Muslims knowledgeable in the Quran. They occupy important positions in Muslim centers and masajid and often assume the authority to issue religious decrees. They run religious seminaries and in fact, are considered the gatekeepers of Islam.

3. Schools of Thought methodology

Scholars in this category believe that in addition to The Quran, ahadith and the opinions of earlier scholars, especially those who founded a school of thought are important. They argue that one must choose one of the many existing schools of thoughts that have tried to interpret the Quran and the ahadith in a juristic sense. There is a difference among Muslims about the number of schools of thoughts. Those who do not call them Sunnis identify four schools. Others identify five or eight schools. The overwhelming majority of Muslims live in countries that are divided into these factional lines. They follow their schools of thought in matters related to worship, social interaction and politics. Scholars in this category are in large numbers and they ensure that their schools of thought get primacy in matters of life. In fact, most Islamic seminaries represent either of the above mentioned Muslim schools of thoughts.

4. Quran, Science and accumulated Islamic and human knowledge 
Scholars in this category believe that the Quran is the main source, but other human efforts such as the collections of ahadith, the opinions of earlier or later scholars, the positions of various schools of thought as well as the science or empirical knowledge in a given time should be our supplementary sources to understand the divine guidance.. Scholars are in this category are in a minority and a great majority of modern educated Muslims probably think along the same lines. The Quran was not a book of the seventh century Muslims. If its claim that it is for all time and people has to be taken seriously, it must take into consideration the developments that have taken place in physical and social knowledge.

Obviously, the four methodologies would produce different understandings of the faith itself. As long as there is no consensus among Muslims over the use of a methodology that is substantiated by the Quran, differences would continue to occur.

We should not daydream of a having a united Muslim under present circumstances. In order to have this unity, we must have a foundation in our methodology to understand the faith. Are Muslim scholars ready to sit down and discuss the possibilities of adopting a unified methodology to revisit their faith? It is wishful thinking that millions of Muslims have and had and would continue to have because they do not want to see their community divided and ineffective.

RSS Terrorism Poses Threat to India's unity and the world Peace

Their line of thinking is very clear and simple. After over a thousand years, upper-caste Hindus have now total control of power over the whole of India, something not even the most powerful Hindu kings and Rajas had and if this power is not used to shape the faith and society in their image, they would never get a second chance. The Rashtriya Swayam Sewak Sangh (RSS), the mother of all Hindutva parties in India does not believe in secularism, pluralism or minority rights because in its view the minorities were all part of the Hindu caste system who were converted to Islam, Buddhism, Christianity or Sikhism through force or through bribes, In their views in order for gods to be happy, Hinduism must retain its caste hierarchy and since the conversions have brought imbalance in the structure and function of the faith, hence the converted ones have to be brought back by any means. If they do not return, then they must be annihilated because those who by birth is defined as impure cannot be equal to those who are pure.

This is as simple and clear as one can state. Yes, their ideologues and propagandists may say whatever to justify their political or religious perspective, but the truth cannot be denied that they are all for a system of government called Ram Rajya.

What is Ram Rajya?

Nothing but a system that through the might of the Kshatriya (warrior class) and the money of the  Vaishyas: agriculturalists and merchants and the labor of Shudras, laborers and service providers would empower Brahmans to set the directions of the state on the basis of the guidance of gods and goddesses.

In this classification system, Dalits and tribals are not included. They are called avarna or caste less. Their existence is meaningless. Muslims, Christians, and people of all other faiths with the exception of Jainism are considered untouchables whose shadow makes things profane. 

In Rigveda, the above classification is described in this way:  

When they divided Purusa how many portions did they make?
What do they call his mouth, his arms? What do they call his thighs and feet?
The Brahman was his mouth, of both his arms was the Rajanya made.
His thighs became the Vaishya, from his feet the Shudra was produced.

Ram Rajya is the system to restore this division and inequality. 

Even though Rama is a mythological figure and there is no historical record of his existence in the physical realm, the Ramayana, the Hindu epic that describes the Ram Rajya records the following incident in which a Dalit was killed by Rama simply because he was trying to imitate upper caste in his religious knowledge. The following story from Ramayana illustrates this:

An aged peasant, a brahmin, bearing his dead child in his arms came to the palace gate, weeping and crying out again and again “What sin did I commit in a previous existence?" Overcome with paternal grief, he repeated “0 My Son, My Son! Ah! Of what fault was I formerly guilty in another body that I should see mine only son meet with death? This boy had not yet reached adolescence, his fourteenth year not having been completed! To my misfortune, before his time, this dear child has been struck down by death! In a few days, I and thy mother too will die of grief, O Dear Child! I do not recollect ever to have uttered a lie; I do not remember ever inflicting an injury to any animal or doing harm to any person! The People perish under the unrighteous rule of an impious monarch. The evil conduct of a king brings about the premature death of his subjects. When, in the cities and country, crimes are committed and no supervision is exercised, then death is to be feared! Undoubtedly the king will be held to be at fault in the city and country, hence the death of this child." Such were the countless recriminations that the unfortunate father addressed to the king whilst he clasped his son to his breast. The piteous lamentations of that unfortunate brahmin reached the ears of the king and he, in the profound distress, called together his ministers, Vasishtha and Vamadeva, with his brothers and the elders of the city also. Then eight brahmins were ushered into the king's presence by Vasishtha, who resembled a God, and they said: "May prosperity attend thee!" Thereafter those foremost of the Twice-born, Markandeya, Maudgajya, Vamadeva, Kashyapa, Katyayana, Javali, Gautama and Narada took their seats, and those Rishis being assembled, Rama paid obeisance to them with joined palms. Then the ministers and citizens received a cordial welcome, as was fitting, and all those highly effulgent persons being seated near him, Raghava informed them of the reproaches of that Twice-born One. Hearing the words of the prince, who was fined with distress, Narada himself made this memorable reply in the assembly of the Sages “Learn, O King, what has caused the untimely death of this child! When thou art conversant therewith, do what thou considerest to be thy duty! O Prince, Joy of the Raghus, formerly in the Krita Yuga, the brahmins alone practiced asceticism; he who was not a brahmin in no wise undertook it. At the close of that age, all was consumed and absorbed into Brahman. Thereafter the 5 brahmins were re-born enlightened and endowed with the gift of immortality. In that age, none died prematurely and all were wise. The Treta Yuga followed when the sons of Manu were born, one who practiced austerities; these noblemen were the rulers, and full of power and heroism. In that era, Brahmins and Kshatriyas were equal in power nor could any distinction be found amongst them; it was then that the four castes were established. In the Treta Yuga, brahmins and warriors practiced asceticism and the rest were under the supreme obligation of obedience, proper to the Vaishya and Shudra classes; the Shudras' duty being to serve the other three. O Great King, in the Dwapara Yuga, untruth and evil increased, unrighteousness having placed a second foot on the earth, and then the Vaishyas began to practice penance, so that dharma, in the form of asceticism, was performed by the three castes, but the Shudras were not permitted to undertake it during that time, O Foremost of Men. O Prince, a man of the lowest caste may not give himself up to penance in the Dwapara Yuga; it is only in the Kali Yuga that the practice of asceticism is permitted to the Shudra caste. During the Dwapara Yuga, it is a great crime for one of Shudra birth to perform such practices. At this time, in thine empire, a rigid penance is being undertaken by a wretched Shudra, O Prince, and this is the cause of the death of that child. An act of mortification that is prescribed is well done and a sixth of the merit goes to the king who rules with justice. But how should he, who does not protect his people, enjoy the sixth portion? O Lion among Men, thou should investigate the happenings in thy kingdom and put down evil wherever it is practiced, so righteousness may flourish, man's life be prolonged and the child be revived." Rama makes a Tour of Inspection of his Kingdom hearing the nectar-like words of Narada, Rama was delighted and said to Lakshmana “O Dear Friend, thou who art faithful to thy vows, go and console that leading brahmin and cause the body of the child to be placed in a jar of oil with precious unguents and fragrant salves so that it is covered and does not suffer decomposition. Act in such a way that the body of the child does not dissolve or decay." Having issued this command to Lakshmana, who was endowed with auspicious marks, the highly illustrious Kakutstha thought of Pushpaka, and said: “Come hither!" Conscious of his intention, the golden chariot appeared before him in the same hour and bowing, said to him “U Behold, I am here at thy service, O Long-armed Prince! U Listening to the gracious words of Pushpaka, Rama paid obeisance to the great Rishis and ascended the chariot. Armed with his bow, his two quivers and his glittering sword, Raghava left the city in the charge of his two brothers, Saumitri and Bharata, and thereafter that monarch directed his course to the western region, which he explored on every side; then he went to the northern region bounded by the Himalayas, but found no one. No trace of evildoing there; later the eastern region was carefully searched by him and that long-armed Prince, from on high in his chariot, beheld people of pure morals there, as stainless as a mirror. Then he, who causes felicity to the great Rishis, ranged the southern region and, on the side of the Shaivaja Mountain, a vast lake appeared to him, on the banks of which the blessed Raghava beheld an ascetic practicing an extremely rigorous penance, his head hanging downwards. On this that Prince approached the one who had given himself up to rigorous practices and said "Blessed art thou, O Ascetic, who art faithful to thy vows ! From what caste art thou sprung, O Thou who hast grown old in mortification and who art established in heroism. I am interested in this matter, I, Rama, the son of Dasaratha. What purpose hast thou in view? Is it heaven or some other object? What boon dost thou seek by means of this hard penance? I wish to know what thou desire in performing these austerities, oh Ascetic. May prosperity attend thee! Art thou a brahmin ? Art thou an invincible Kshatriya? Art thou a Vaishya, one of the third caste or art thou a Shudra? Answer me truthfully !" Then the ascetic, who was hanging head downwards, thus questioned by Rama, revealed his origin to that Prince born of Dasaratha, the foremost of kings, and the reason why he was practicing penance. Hearing the words of Rama of imperishable exploits, that ascetic, his head still hanging downwards, answered "Oh Rama, I was born of a Shudra alliance and I am performing this rigorous penance in order to acquire the status of a God in this body. I am not telling a lie, 0 Rama, I wish to attain the Celestial Region. Know that I am a Shudra and my name is Shambuka." As he was yet speaking, Raghava, drawing his brilliant and stainless sword from its scabbard, cut off his head. The Shudra being slain, all the Gods and their leaders with Agni's followers, cried out, “Well done! Well done!" overwhelming Rama with praise, and rain of celestial flowers of divine fragrance fell on all sides, scattered by Vayu. In their supreme satisfaction, the Gods said to that hero, Rama “Thou hast protected the interests of the Gods, 0 Highly Intelligent Prince, now ask a boon, 0 Beloved Offspring of Raghu, Destroyer of Thy Foes. By thy grace, this Shudra will not be able to attain heaven!" — The Ramayana of Valmiki: Translated by Hari Prasad Shastri p1585

Obviously, Ram Rajya is nothing but a system built on the racial superiority of a people who claim that they have the divine support to perpetuate inequality and annihilation of those who are below them. It's a system that has injustice built-in it eternally. 

It is this system that the RSS through BJP wants to enforce in India. It will do everything possible to cling to power. It will use every weapon to intimidate religious minorities and Dalits and coerce and bribe them to accept its supremacy  It would use rape, murder, a terror to achieve its objectives. It has the most organized gang of murderers and terrorists in its ranks and it would not hesitate to burn India for its ideological goals. The recent attacks by these terrorists on the citizens of India provide ample evidence of that.

It is this danger that the world has to recognize, a danger that is far bigger than the Taliban and ISIS, a danger that the world has not yet seen. It must be stopped but the only people who can stop are those Indians of all faiths who believe in plural and secular society where non-violence and human dignity become the cornerstones of the society through a constitution that is respected and loved.

A Tribute to Uncle Dr. Irfan Ahmed Khan: A legendary scholar of the Quran

by Dr. Aslam Abdullah

He was over 85, unable to walk properly, living on medicine more than the food, yet, until the last conscious minute of his life, he was inviting people to the Quran. His last travel for this purpose was in California and Georgia just 10 days before he had three massive heart attacks in his hometown Chicago. He visited California and Georgia as if he had gone there to say goodbye to those who were his disciples and students.

I called him uncle and during his last visit, I had the opportunity to listen to him and learn from him immensely. Wherever I drove him, he was always sharing his vision and dreams and his efforts. He was a man of peace and justice. He lived in this world, yet every minute he was conscious of the world he has to move on. During his stay he would every day call his daughters and wife and inform them of the itinerary. He would share with them the details. He visited during his stay in California the offices of Islamicity.org. He spent the whole day there and accepted the request from this largest Islamic portal in America to serialize his work. It is good that what he taught would now be available to the world. 

He was my mentor, my teacher and my friend and his absence would stay would me until I also leave this world.  There are only a few people who live a life they talk about. There are only a few who always think of others. There are only a few who view entire humanity as their own family and he was no doubt one of them. His life must be celebrated as he enriched those who came in contact with him.

He indeed was a sign from among the signs of Allah. He reminded people how the true life of a believer should be. He offered his life as an example of dedication and sacrifice to the ideals he was promoting. His main focus was the Quran. His life was the Quran. Everything he did, revolved around the Quran. He was in the process of writing a few more books on the methodology of understanding the Quran before he was recalled by Allah leaving the task to his students. 

His main thesis was simple and appealing. The Quran comprises 114 discourses and each discourse or Sura focuses on a few dominant themes and each aya highlights an important issue. All ayas are interconnected and all Suras are related. The ayas and Sura offer guidance to humanity as a whole to create a peaceful environment to explore the universe and serve humanity to reach a higher degree of consciousness. It was a methodology that a few great scholars of the Quran such as Maulana Hameeduddin Farahi and Abdullah Mubarakpuri had also focused on. It was unconventional because it viewed the Quran as a complete message not collected from scattered ideas. It is a revolutionary methodology capable of ensuring the universality and continuity of the divine message.

His scholarship did not prevent him from activism. Until he breathed his last, he was actively involved in interfaith dialogue. In fact, during his visit to California, he attended the dialogue between Christians and Muslims on the theme Prophet Moses.

He was the president of the Association for Quranic Understanding. He was the founder and a trustee of the revived Parliament of World Religions.  He was the initiator of several interfaith dialogues in the world. More important than all this, he was the mentor and teacher of hundreds and thousands of young people in India and the USA. He did not run after fame. He did not seek any position. He served the cause of peace and justice quietly and left a legacy that would continue to benefit people all over the world.

Dr. Irfan Ahmed Khan was born in the northern Indian state of Uttar Pradesh. He got his education at the Muslim University of Aligarh and became a professor of philosophy. In 1973 he moved to the United States and completed his Ph D in philosophy and then taught at various colleges and universities in the US.

Despite the struggle in raising a family of five daughters and two sons with meager resources, he remained active in reminding people that the Quran must be given due place in Muslim thoughts and actions. His opinion that the Quran should be understood directly by everyone, including non-Muslims was often challenged by traditional scholars, yet he was firm in his opinion that was fully supported by the Quran. He is one of those few scholars of his life and work, a Ph.d was granted to a student from a prestigious Chicago school.

Dr. Irfan was active in the Jamat e Islami, India. He organized several youth conferences while in India and offered youth training in interfaith work and understanding the Quran. His life deserves to be studied closely and his work needs to be referred to by all those who are making efforts to understand the divine guidance. His book Reflections on the Quran: Understanding Surahs Al-Fatihah & Al-Baqarah is a monumental work on the Quran.

Indeed to God, we all belong because from him we all come. But there are some who leave behind them imprints that remind people of the meaning of this life and the struggles that one goes through in it. He indeed was one of them.

May God have mercy upon the family

Is Interfaith Dialogue forbidden by Islam?

Interfaith dialogue or discourse has now become a part of religious work, at least in Europe and the Americas. Traditional Muslims who at one time opposed any dialogue with non-Muslims are now visible in conferences and seminars focusing on pluralism and religious harmony. So is the situation with many Christian and Jewish groups who never favored the idea of interfaith dialogue are not its parts.

However, there are still many in the Muslim and Christian and Jewish communities, especially in the US and Europe who reject it. Obviously, Christian and Jews have their own religious reasons for their stand, but among Muslims who reject it argue that the Quran and Sunnah do not permit Muslims to enter into any meaningful dialogue with non-Muslims including those who are described in the Quran as people of the book.

Those who reject the interfaith dialogue say that the Quran specifically addresses the issue of dialogue and friendship with Christians and Jews and strongly prohibits Muslims from pursuing that.

“O you, who have attained to faith! Do not take the Jews and the Christians for your allies: they are but allies of one another and whoever of you allies himself with them becomes, verily, one of them; behold, God does not guide such evildoers. 5:51”

Additionally, they quote some of the statements that a few earlier Muslim scholars had attributed to Prophet Muhammad as evidence of their rejection of interfaith dialogue. Some of these statements are reproduced here.

Adiy bin Hatim narrated that the Prophet (ﷺ) said: “The Jews are those whom Allah is angry with, and the Christians have strayed.” (Tirmidhi Vol 5, Book 33 and hadith 3954)

Abu Hurairah narrated: that the Messenger of Allah (ﷺ) said: “Do not precede the Jews and the Christians with the Salam. And if one of you meets them in the path, then force them to its narrow portion.” (Tirmidhi, Vol 5, Book 40, hadith 2700)

 There are narrations on this subject from Ibn 'Umar, Anas, and Abu Basrah Al-Ghifari the Companion of the Prophet (ﷺ). One of the early Muslim scholars said Abu 'Eisa said that “This Hadith is Hasan Sahih. And regarding the meaning of this Hadith: “Do not precede the Jews and the Christians": Some of the people of knowledge said that it only means that it is disliked because it would be honoring them, and the Muslims were ordered to humiliate them. For this reason, when one of them is met on the path, then the path is not yielded to him, because doing so would amount to honoring them.”

 They also narrate the following statement to justify their stand Abu Burda reported on the authority of his father that Allah's Apostle (ﷺ) said: “No Muslim would die but Allah would admit in his stead a Jew or a Christian in Hellfire. 'Umar b. Abd al-'Aziz took an oath: By One besides Whom there is no god but He, thrice that his father had narrated that to him from Allah's Messenger (ﷺ). 

Abu Musa Al-Ash'ari  also reported a similar hadith that the Messenger of Allah (ﷺ) said, “On the Day of Resurrection, Allah will deliver to every Muslim, a Jew or a Christian and say: 'This is your ransom from Hellfire.”
Obviously, no one can deny that these statements are not in the Quran or in the books of ahadith (sayings attributed to the Prophet). They are there and they have impacted the thinking of many Muslims. But do they really convey the essence of the message of Islam? Does the Quran really prevent Muslims from befriending Jews and Christians and people of other faiths? And does the Prophet really want Muslims to humiliate Jews and Christians? And will God send a Christian and a Jew to hellfire to free one Muslim sinner? If the answer is affirmative, then the Muslims claim that God is all-merciful, and his messenger was sent as a mercy to humankind and his message is for restoring the dignity of humanity is just propaganda and Islam is yet another religion that promotes hatred and anger against others.

The reality is that the verses of the Quran were interpreted in a specific context where even the most pious scholars could not see the divine grace and mercy beyond their own community. The Quran describes, itself a book for guidance and comfort to humanity. It invites its adherents to work for the unity of humanity, not for its division. It exhorts its believers to show respect to fellow human beings, regardless of their behavior or attitude.

The Quran specifically reminds the believers that every human being deserves a dignified existence.  “NOW, INDEED, We have conferred dignity on the children of Adam, and borne them over land and sea, and provided for them sustenance out of the good things of life, and favored them far above most of Our creation: “ 17:70 

The Quran acknowledges that good people who have their rewards with their Sustainer are found in all religions.

“Verily, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians   -All who believe in God and the Last Day and do righteous deeds shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve.^”  2:62 

“For, verily, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Sabians, And the Christians - all who believe in God and the Last Day and do righteous deeds - no fear need they have, and neither shall they grieve.” 5:69     

“Verily, as for those who have attained to faith [in this divine writ], and those who follow the Jewish faith, and the Sabians, And the Christians, and the Magians,  [On the one hand,] and those who are bent on ascribing divinity to aught but God, [on the other,]   verily God will decide between them on Resurrection Day: for, behold, God is a witness unto everything.” 22:17

How is it possible that the Quran would ask believers not to befriend those who are described decent by the divine himself? In this verse, the Quran specifically referred to the power elite at the time of the Prophet from among Christians, Jews and polytheists who were bent on distorting the divine guidance to serve their political and financial interests. The Quran warned the believers that such people cannot be the allies of the truth because they can compromise the truth for their gains. Did the Quran say that all Jews and all Christians until the end of the time would remain the enemy of Muslims? This is neither proved by history nor by any logic.

The Prophet understood the context of the divine message and that led him to send the early Muslims to Ethiopia to seek refuge in a Christian land under a Christian king.

Such was the respect for this Christian ruler, that the Prophet is said to have observed the funeral prayer when the news of his death reached him. Even though many Muslim scholars have tried to suggest that Negus had secretly converted to Islam, an assertion that has no foundation in any historical record of the time. It is also reported that the Ethiopian King was the one who brought the Prophet and Umma Habiba in matrimonial relations where Umma Habiba's husband who had accepted Christianity died.

How is it possible that God would ask Muslims not to befriend Christians and Jews when the Quran clearly permits Muslim men to marry Christian and Jewish women? Who could be a better friend than a wife?

Those who quote the ahadith saying that Muslims should not greet Jews and Christians, and should squeeze them on the road and humiliate them ignore the reality that the Prophet sent about 379 letters to non-Muslims and they all began with greetings to them. The idea that Jews and Christian pedestrians should be squeezed does not make any sense because when the Prophet saw a Jewish funeral passing by, he stood in its honor. Also, when some of his companions were furious at a non-Muslim for mistreating the Prophet, he admonished them to be polite. There are several examples suggesting that the Prophet paved the way for non-Muslims. It is obvious, that the statements attributed to the prophet are not accurate and does not reflect his personality or the Quranic message.

They also ignore the hadith that reminds Muslims of the origin of the fasting on the tenth of Muharram as was the practice of Jews and Christians of Medina.  

As far as the hadith that says that God would send a Jews and Christian to hellfire to save one Muslim from it is nothing but making a mockery of justice and decency. The Prophet must never have said it even if all the chains are suggesting accuracy because this statement conflicts the Quran and the character of the Prophet.

The Quran clearly states that no one will carry the burden of the other. Say: "Am I, then, to seek a sustainer other than God, when He is the Sustainer of all things?" And whatever [wrong] any human being commits rests upon him alone; and no bearer of burdens shall be made to bear another's burden.   And, in time, unto your Sustainer you all must return: and then He will make you. [truly] understand all that on which you were wont to differ. - 6:164. The Prophet would never say anything that goes against the Quran. The idea that for the sins of Muslims, Christians and Jews will be consigned to hellfire is blasphemy against God.

Neither the Prophet nor the Quran prevents Muslims from developing cordial relations with people regardless of their faith. The Quran warns people to avoid those who use people for their financial and political gains. Such people can be found in all religions and all communities. 

Interfaith dialogue gives an opportunity to every religious community to learn the truth about religions from those who claim to represent it. It does not seek conversion. It seeks a better understanding and those Muslims who misuse the Quran and the sayings of the Prophet, in fact, deny the verse of the Quran that says: O human beings! Behold, We have created you all out of a male and a female,  and have made you into nations and tribes so that you might come to know one another.  Verily, the noblest of you, in the sight of God is the one who is most deeply conscious of Him. Behold, God is all-knowing, all aware. - 49:13