What is your understanding on whether Muslims are allowed to pray for forgiveness for non-Muslims?
I will ponder on the following passage that beautifully describes how diversity in religions and opinions is divinely intended: To Him belongs whatsoever is in the Heavens and whatsoever is in the Earth, and He is the High, the Great. 42:4/ The Heavens are about to rent asunder from above themselves; and the controllers hymn the praise of their Sustainer and seek protection (gh-f-r, gfr) for those on Earth: Behold! Verily God is the Protecting, the Merciful. 42:5 …/ Now had God so willed, He could surely have made them all one single community. … 42:8 …/ And on whatever you may differ the judgment thereon rests with God. Such is God, my Sustainer: in Him I put my trust, and unto Him I turn. 42:10.
Here it is important to observe why and how the controllers seek protection for all those on Earth, a concept that gets positive response by the phrase “Verily God is the Protecting, the Merciful”. Along with the controllers, we as humans should most certainly seek divine mercy and protection for all our fellow humans, irrespective of their beliefs and backgrounds. This gesture of ‘compassion to all’ is one of those basic minimums of humanity that make us humans1. We will leave the rest to God the ultimate Judge (‘And on whatever you may differ the judgment thereon rests with God’). See Dialectics of thought.
But don’t you think that 9:113-114 asks Muslims not to pray for forgiveness for non-Muslims?
Not really. Let us read the verses: It is not for the prophet and those who acknowledge to seek protection (yastaghfirū, gh-f-r, gfr) for the associators, even if they are relatives, after it has been made clear to them that they are the dwellers of the flaming fire (al-jaheem, j-h-m)./ And Abraham seeking protection for his father was only because of a promise he had made to him. But when it became clear that he was an enemy of God, he disowned him. Abraham was kind, compassionate. 9:113-114.
Above we have a few points to contemplate. First, the passage DOESN’T mention praying (dua), but seeking. Second, it DOESN’T talk about forgiveness, but protection. Traditionally misconstrued as forgiveness, the verb yastaghfirū is better translated as “seek protection” as it derives from gh-f-r, which essentially means shield or helmet and thus conveys the related meanings of protect, cover over, hide, ask for protection etc. Note: ‘yastaghfirun’ = They help protect like a helmet protects the head. On the other hand, the actual word in the Quran for forgiveness is ʿafwa (ʿa-f-w, Efw; see, e.g., 3:134, 4:149). Third, it is NOT about praying for dead persons or pardoning their ‘sins’ in the hereafter. Rather it describes those soft-hearted ‘believers’ who naturally wanted their relatives and others from the enemy camp to remain protected from the devastation of war.
So please note that these verses are NOT talking about “praying” or “praying for forgiveness” or “praying for forgiveness for a dead person”.
Here ‘the associators’ (al-mushrikeen) – for whom the Prophet and the ‘believers’ were expected not to seek protection – clearly refers to a specific group of polytheists, i.e., those Meccan pagans aggressively hostile to the Prophet during his ministry (2:221; cf. 2:191, 60:7-9). These transgressors were much more than mere idolaters because of the oppression and the atrocities they committed, besides their certain abhorrent, inhuman pagan practices while worshiping their idols (4:119, 5:103, 24:3, 25:68, 60:12).
No doubt, this time-bound definition, when considered in its correct context, cannot apply to any other group of people in any other time, including ours. In respect of today’s world situation, there is nothing in the Quran that restricts a ‘Muslim’ to pray for blessings for ‘non-Muslims’.
As the Quran explains elsewhere, only the worst criminals burn in ‘the flaming fire’ (92:14-15). So the Meccan transgressors, described as “the dwellers of the flaming fire” (9:113), are some of the worst criminals who eventually entered the FIRE OF WAR they themselves ignited with their own hands (cf. Abu Lahab, i.e., “father of flame” or provocateur of war, 111:1-5). The Quran calls them “enemies of God” (9:114), because they are “enemies of human rights” (8:41), since God’s right means the right of the needy humans (6:141).
So the assumption that Muslims are forbidden from praying for forgiveness for all idolaters, simply because they are idolaters, is grossly flawed. In fact, here the Quran only expects the prophet/s and the ‘believers’ to DISOWN the obvious enemies of God (9:114) – and thus to refrain from seeking protection for them – in view of the atrocities they committed against humanity and thereby duly deserved the current suffering incurred by their own, self-provoked FIRE OF WAR (cf. As for those who have deserved the retribution; can you save those who are in the Fire? 39:19).
This reminder was essential during those tough days of nascent Islam as it helped the ‘believers’ overcome any hesitation to fight for self-defense in the face of persecution and aggression.
So Muslims are allowed to pray for forgiveness even for idolaters?
Absolutely. From a Quranic perspective – as observed in studies like The Quran promotes religious pluralism and The Quran accepts shirk as a necessary evil – idolatry is a far more complex term and most people on Earth, including the born Muslims, are idolaters in one way or other. This, together with the traditional understanding of 9:113-114, will mean that no ‘Muslim’ will probably be allowed to pray for any ‘Muslim’ either, including their own relatives and friends. See Note 2 and Note 3 of Interfaith marriage: the Quranic position.
We should pray for all humankind, at least as a gesture of compassion, without dividing them into ‘us’ and ‘them’. In exercising compassion, one betters oneself and therefore comes closer to God. The Quran asserts that God loves those who deal compassionately and equitably with people from all religions and from all backgrounds – unless they are forced to fight a malign aggressor: God does not prohibit you from those who have not fought you because of your system, nor drove you out of your homes, that you deal kindly and equitably with them. For God loves the equitable. 60:8.
So, yes, the message is clear: Be kind and equitable to everyone, in all actions including prayer, without discriminating people for their beliefs or stations in life. Be kind and equitable to all, unless someone is overtly hostile and is seeking your destruction.
Because peace, protection and forbearance are to be shared with all (2:263, 3:134, 5:8, 7:199, 25:63)2, it is not only completely acceptable but also perfectly beautiful to pray for another person, whether they share our faith or not.
Finally, we must remember that believers and non-believers and Muslims and non-Muslims are labels only. It is impossible to imagine that an all-wise, infinitely just God would descend so low to judge small humans on the basis of these small labels. See All good deeds spring from the Awareness of Oneness.
Related articles:
Is praying for something or someone helpful?
Interfaith marriage: the Quranic position
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Note 1
A human is a human, regardless of religion or culture. So, nothing should stop us as humans from praying for other fellow humans, or seeking divine mercy and protection for them, irrespective of their beliefs and backgrounds. This ‘compassion to all’ is a very basic gesture of humanity. Since God created us all with equal care and mercy, everyone of us is equally worth receiving protection, love and compassion. When we fail to respect a human as a human, we fall from the higher station of One Humanity. Thus, our thoughts cannot deny a human unless WE ourselves are ignorant and inhuman. Also, acceptance of others is a part of becoming acceptable oneself.
Note 2
Because peace, protection and forbearance are to be shared with all, it is not only completely acceptable but also perfectly beautiful to pray for another person, whether they share our faith or not:
Kind words and seeking protection (gh-f-r) are better than charity followed by injury. 2:263
The ones who give in prosperity and in hardship, and who restrain their anger, and who pardon (ʿa-f-w, Efw) the people; because God loves the good-doers. 3:134
O you who acknowledge, be upright with equity, as witnesses to God (’s oneness), and let not the hatred towards a people make you deviate from justice. Be just, for it is closer to awareness, and be aware of God. God is fully Aware of what you do. 5:8
Hold to forgiveness (ʿa-f-w, Efw), and enjoin kindness; and leave alone those who choose to remain ignorant. 7:199
The true servants of the Beneficent are those who walk upon the Earth humbly, and when the ignorant ones address them, they say: “Peace!” 25:63
Lamp of Islam 