Islam And Pluralism.Dr. Javeed AkhterYathrib (later called Madinat an-Nabi, the city of the Prophet, and for short, al-Madinah) was an old city, the second largest in Arabia. Its population consisted mostly of two large Arab tribes and three Jewish tribes who lived in small forts around the city. The two Arab tribes are later remembered in Muslim history as the "Ansars" (helpers), were the Aws and Khazraj. The political fortunes of the two Arab tribes and the three Jewish tribes of Madinah waxed and waned. Sometimes they were allies, but mostly there was hostility. The Aws and Khazraj had been weakened by internecine warfare, leaving the Jewish tribes as the ascendant group. During the Hajj pilgrimage, which is a pre-Islamic ritual, Muhammad used to go to the various tribal groups who were visiting Makkah and personally convey the message of the new religion Islam to them. This practice brought him in touch with the Madinan tribes of Aws and Khazraj. Because of their contact with Judaism, the Madinan Arabs were conversant with the concept of monotheism. Additionally since the Jewish tribes held messianic expectations, the concept of a new Prophet was not alien either. The Madinan Arabs were impressed by Prophet Muhammad’s personality and message. They may have thought that he was the Messiah the Jews of Madinah often talked about. In the tradition of the times they wanted him to administer the strife torn city-state of Madinah as an outside person with wisdom and no vested interest in the local dispute. They also wanted this potential Messiah to be part of their group and not the rival Jewish tribes. The Madinan tribes invited Prophet Muhammad to migrate and administer the city. Muhammad accepted the Madinan invitation. Upon arrival in Madinah he set about getting all parties together to sign a covenant, arguably the first of it's kind in history, which would set standards for pluralism, tolerance and cooperation between various religious and ethnic communities. The Covenant (Constitution) of Madinah This covenant set out many of the principles essential to the peaceful functioning of a pluralistic society. It gave equality to all its citizens and accepted the coexistence of different religions in the community. All religious, ethnic and tribal groups had equal protection, rights and dignity. Muhammad's r inspiration for this pluralistic model was the Qur'an (Koran), which makes it incumbent upon Muslims to accept and respect all the previous messengers without distinction and respect their communities. The Apostle believeth in what had been revealed to him from his Lord, As do men of faith. Each one of them believeth in God, His angels, His books and His Apostles. “We make no distinction between any of the Apostles” (Qur’an 2:285). “Say, We believe in Allah (God) and that which has been sent down to us And that which was send down to Ibrahim (Abraham), Isma'il (Ishmael), Ishaq (Isaac), Ya'qub (Jacob) and his progeny. And that which was given to the Prophets from their Lord. And we make no distinction between any of them And to Him we are resigned.” (Qur’an 2:136). In the Covenant the city of Madinah was to be a sanctuary for all signatories. Loyalty to the constitution was encouraged. The phrase "loyalty is a protection against treachery" appears many times in the text of the covenant. The concept of religious pluralism emphasized in the Covenant differs substantially from tolerance alone. Pluralism presupposes equality amongst various groups, rather than one elite group merely tolerating another inferior group out of charity. The Covenant of Madinah allowed for coexistence of different religious communities that would live by their own beliefs, judge themselves by their own laws, and help each other against any outside threat. Religious Pluralism In The Qur’an. The Qur’an is quite explicit in promoting pluralism and condemning its anti-thesis “particularism” (a theological belief that only an elect few who follow a particular faith are eligible for redemption). The Qur’an states on more than one occasion that if the “people of the book”, Jews, Christians and Sabeans (a religious group whose identity is obscured by history) lived by their tenets they would have their just reward. “Verily they who believe and they who are Jews, Christians, and Sabeans Whoever believes in God and the Last Day, and does that which is right shall have their reward with their Lord. Fear shall not come upon them and neither shall they grieve. (Qur’an 2:62) Qur’an Supports Ethnic Diversity And Tolerance. “O humankind God has created you male and female and made you into diverse nations and tribes so that you may come to know each other. Verily the most honored among you is he who is the most righteous.” (49.13) In other verses the Qur’an appears to be implying that diversity is part of divine intent and purpose of creation “To each of you God has prescribed a law (shiratun) and a way (minhaj). If God had willed he would have made you a single people. But God’s purpose is to test you in what he has given each of you. So strive in the pursuit of virtue. And know that you will all return to God and He will resolve all matters in which you disagree. (Qur’an 5.48) And again, “If thy Lord had willed He would have made humankind into a single nation. But the differences will continue among them even then.” (Qur’an 11.118) Tolerance And Pluralism In Muslim Societies. Historically a sense of tolerance was prevalent in Muslim societies. Both the second Caliph of Islam Umar and the well-known and highly admired warrior Salahuddin (Saladin) on arrival in Jerusalem signed contracts with the local Christian groups to allow for personal protection, as well as protection of their places of worship. Both invited extant Jewish communities to resettle in the city of Jerusalem. Jews thrived religiously, intellectually and culturally in Muslim Spain. Christian communities survived and even thrived in many Arab countries and the Balkans. Coerced conversion to Islam was a taboo in these societies. The Qur’an is explicit in prohibiting coerced conversion to Islam “There is no compulsion in matters of faith.” (Qur’an 2.256, 10.99, 18.29) Amongst modern Muslim majority states pluralism is the norm in some like Malaysia and Indonesia. In other states not only pluralism but also tolerance of heterodoxic groups within Muslims like Shias and Sufis is non-existent. 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