The most correct of these statements is of the one who said that [this verse] pertains to all of the factions from the varying beliefs and religions. That you behave kindly towards them, and that you are just regarding them, because Allāh generalised with His saying, "those who do not fight you because of religion and who do not expel you from your homes." So this applies to everyone who is characterised by this. He did not specify some as opposed to others in this regard.

This (view) that has been deemed correct by Ibn Jarir (al-Ṭabarī) and which was authenticated by al-Shafiʿī (رحمه الله) is that which is necessitated by spirit of the Islamic legislation.

And we have lengthened the speech regarding this matter due to its importance and the dire need for it today.

When the noble verses [that precede this one] were revealed—those which incited enmity towards the disbelievers [who oppressed, expelled and waged war against Muslims]—the believers thought that they applied to every situation, and so they adhered to them in a most complete way.

As a result, they withheld from maintaining relations with their polytheist relatives and thought that this also entered into what Allāh had prohibited [in those verses].

So Allāh informed them that [such behaviour] does not enter into the unlawful, so He said: “Allāh does not forbid you regarding those who do not fight you because of religion and do not expel you from your homes from being righteous towards them and acting justly towards them. Indeed, Allāh loves those who act justly.” (60:8).

Meaning, Allāh does not prohibit you from kindness, maintaining relations, mutual goodness and justice with the polytheists, those from your relatives and others, so long as they did not undertake to fight you because of religion and to expel you from your homes.

In such a case [when they do not do these things], there is nothing to prevent you from maintaining ties with them, there being no caution or corruption in maintaining ties with them in this situation.

This is similar to what Allāh, the Exalted said regarding polytheist parents whose son is a Muslim: “But if they both strive to make you associate others with Me [in worship]—a matter of which you have no knowledge—then do not obey them, but accompany them in the life of this world with kindness.” (31:15)

The covenant of the guarantee of safety (dhimmāh)^[5] obligates certain rights upon us which are due to them (non-Muslims) because they are within our neighbourhood and under our protection and under the protection (dhimmah) of Allāh the Most High, the Prophet (صلى الله عليه وسلم) and of the religion of Islām.

Whoever transgressed against them even if it was with an evil word or backbiting them with respect to the honour of one of them, or any harm amongst the types of harm, or who even aids in that, then he has ruined the guarantee of (safety) of Allāh, of His Messenger (صلى الله عليه وسلم) and of the religion of Islām granted to them.

Likewise, Ibn Ḥazm has cited in his work ‘Marātib al-Ijmāʾ’ that: ‘Whoever was under guarantee of protection and then the people of war came to our land desiring him it is obligatory upon us to depart to fight them with our cavalry (of horsemen) and with weapons and to die for this purpose whilst doing that out of protection for the one who is under the guarantee of (safety) of Allāh the Exalted and of His Messenger (صلى الله عليه وسلم). For allowing him to be delivered to them is to neglect the covenant of protection (such a one has been granted)’ and he [Ibn Ḥazm] cited the consensus of the Muslim nation regarding this.

And all the Christians know that when I spoke to the Tartars about releasing the captives [they had taken], and Ghāzān and Quṭlūshah [eventually] released them, I had spoken to my associates amongst them [in this regard], so he allowed the release of the Muslims. He said to me, ‘But we have Christians with us whom we took from al-Quds (Jerusalem), and they will not be freed.’ I said to him, ‘Rather, everyone who is with you (as a captive) from the Jews and Christians, those who are under our protection (are to be released), we will remove them (from captivity) and not leave a single captive, neither from the people of our religion and nor from the people of protected status.’ And thus we freed from the Christians whomever Allāh willed (to be freed). And this is our (righteous) action and benevolence, the reward lies with God.

To show gentleness to their weak, to satisfy the needs of their poor, to feed their hungry, to clothe their naked, to use gentle, kind speech to them from the angle of compassion and mercy towards them—not out of fear or inferiority—to bear whatever harm arises from them when they are our neighbours despite having the ability to end (their harm), doing this out of compassion for them, not out of fear or veneration of them.

To supplicate for guidance for them, that they be made people of happiness, to advise them in all their affairs that pertain to their religion and [likewise] their worldly affairs.

To protect them in their absence when anyone embarks upon harming them, to protect their wealth, their families, their honour and all of their rights and beneficial interests.

That they are aided in repelling any oppression against them and delivering all their rights to them.

A (Muslim) does all such acts of goodness towards them that one who is in a priviliged position can possibly do towards the one who is under-privileged and likewise, [acts of goodness] that an enemy can do to an enemy, for all of that is from nobility in character and manners (makārim al-akhlāq).

It is desirable that all of what we do with respect to them is from this angle, not from the angle of pride and loftiness on our behalf and nor from the angle of belittling ourselves and exalting them through such action towards them.