By Waris Mazhari, TwoCircles.net
Pluralism and coexistence are core values in Islam. In numerous verses of the Quran they re presented as a natural phenomenon. Islam does not see colour, race, language, ethnicity or nationality as the basis for judging the relative worth of human beings. Instead, these differences are accepted and tolerated as natural. The only criterion for difference is that of religion. This is because the scale to measure the deeds of human beings is religion. Despite this religious distinction, Islam provides all human beings freedom of faith and a person’s religion will not be allowed to negatively impact on his rights.
The Quran explicitly states that there is no coercion in religion. Human beings are free to adopt any religion or ideology they might wish. This is because it is not in God’s scheme of things that all human beings should be made to subscribe to one way of thinking or behaving. The Quran says that if God had wished He would have made all human beings members of one community. But He did not do so. Each community has its own way of thinking, environment and natural abilities. This is why, according to the Quran, God has made a set of laws (shariah) and a path (minhaj) for every community. The Quran provides individuals with freedom in matters of belief and action, mentioning in this regard that each person is responsible for his own deeds. Thus, the Quran lays down ‘Your religion is for you, and my religion is for me’ (lakum dinakum wa liya din). It says, ‘Our actions are for us, and your actions for you (lana ‘amaluna walakum ‘amalukum). The Quran also says that the opposition posed by any community must not let one stray from the path of justice.
The Prophet Muhammad (s.a.w.) established the first Islamic state in Medina. It was based on the principles of multiculturalism, pluralism and common welfare. The Treaty of Medina that the Prophet (s.a.w.) signed was the first written document in Muslim history. All the communities who had consented to this agreement would enjoy the same rights, although the state was headed by the Prophet Muhammad (s.a.w.). According to the terms of the agreement, the Muslims, Jews and the polytheists who had consented to it would be treated as members of one ummah or community and the principle of freedom of religion was respected. An article of the Medina treaty reads, ‘The religion of the Muslims is for the Muslims and the religion of the Jews is for the Jews’ (lil muslimina dinuhum wa lil yahude dinuhum).
This respect for religious freedom is also enshrined in the Quran itself, where churches and synagogues are mentioned before mosques in the context of the Quran’s condemnation of the unwarranted destruction of places of worship:
Thus, the Quran says:
“If Allah did not check one set of people by means of another, there would surely had been pulled down monasteries, churches, synagogues and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid His [cause].”
From this Quranic verse it emerges that God has taken it on Himself to protect places of worship belonging to followers of other faiths, particularly the ‘People of the Book’ (ahl ul- kitab). This is because, as this Quranic verse says, God’s name is oft-recited in these places. This reflects the Quranic understanding of religious pluralism.
In the treaties made between the Prophet Muhammad (s.a.w.) and the people of Najran and Heerah the non-Muslims who were party to these treaties were given religious, economic and social freedom and rights. After the Prophet (s.a.w.), his companions followed in his path. In the treaty made between the Caliph Umar and the people of Palestine, the non-Muslims were granted full autonomy. This principle was also reflected in subsequent treaties made in Islamic history.
In this context, it is appropriate to quote Bernard Lewis, who, in his book The Jews of Islam, writes:
“Religious persecution of the members of other faiths was almost completely absent. Jews and Christians under Muslim rule were not subject to exile, apostasy or death, which was the choice offered to Muslims and Jews in re-conquered Spain. And Christians and Jews were not subject to any major territorial and occupational restrictions such as were the common lot of Jews in pre-modern Europe”.
The Islamic conception of peace also bears an intimate relation with the Islamic conception of inter-faith relations. Unfortunately, some fuqaha have undermined this ethical principle. In place of the principle of lasting peace, they have taken the temporary principle of war as a central defining feature of inter-faith relations. This is why relations between Muslims and
others are such a problematic issue in the overall fiqh tradition. This, in turn, has negatively impacted on the image that non-Muslims have of Islam.
According to the Islamic code of ethics, the basic principle that governs inter-personal and inter-faith relations in ordinary situations and contexts should be peace. The word ‘Islam’ also means ‘peace’ and to be a ‘Muslim’ also means to be at peace or peaceful. The Prophet Muhammad (s.a.w.) stated, ‘A believer is he from whose hands and tongue people are safe'(al-muslimu man saleman-nasu min lisanihi wa yadehi). He (s.a.w.) also said, ‘A believer is he from whom people’s life and wealth are protected’ (al-mominu man aminahu an-nasu ala dimaihim wa amwalihim). This sentiment is also expressed in the form of the Islamic greeting of Asalamu Alaikum, a supplication that the person one is greeting should be at peace. War in Islam is something imposed from outside, rather than being intrinsic to its spirit. It is an exception rather than the rule. Peace-making is considered to be a noble action in the Quranic scheme of things. The Prophet Muhammad (s.a.w.) said that a person is not a true believer whose neighbours suffer his persecution and torment.. He said that the Angel Gabriel so stressed to him the importance of neighbours that he felt that they might even be included in the list of one’s inheritors. And neighbours include both Muslims as well as non-Muslims.
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Waris Mazhari is Editor, Monthly Tarjuman-e Dar ul-Ulum Deoband, New Delhi, India. This journal is the official organ of the Old Boys’ Association of the Dar ul-Ulum, Deoband. He can be contacted on [email protected]