Islam and Pluralism
By Shah Abdul HalimWed
In the
recent past several seminars were organized in the country on interfaith
dialogue. These seminars made great contribution in strengthening already
existing communal harmony and exposing the hollowness of the propaganda of the
interested quarter to malign and defame Bangladesh. These seminars however
failed to address the key issues of misperception of the Muslims and non-Muslim
alike. Here in this article I shall make an attempt to address some of the texts
which hitherto have been misunderstood.
No doubt Islam stands for pluralistic order. Pluralism is the design of Allah.
Al Quran states: If it had been your Lord's will, they would all have believed,
all who are on the earth. Will you then compel mankind against their will to
believe [10:99]? In another verse Al Quran states: To each among you have We
prescribed a law and a clear way. If Allah had so willed, He would have made you
a single people, but His plan is to test you in what He has given you; so strive
as in a race in good deeds [5:48].
An examination of the texts of these two verses makes it clear that diversity is
the will of Allah. The text of the aforementioned verses also makes it clear
that compulsion in the matter of faith is forbidden which is also corroborated
by another verse of the Quran which states: Let there be no compulsion in
religion [2:256].
A critical look of the text of the verse 5:48 manifests that the purpose of
these differences is to test, what we do with the revelations and how we behave
with the precepts and teachings of Islam and who strive as in a race in good
deeds. Diversity of religions, nations and peoples is a test and the teachings
of Islam require that we manage the differences and live a peaceful harmonious
life in this world. This is pluralism.
Al Quran states: And did not Allah check one set of people by means of another,
the earth would indeed be full of mischief [2:251]. In another verse Al Quran
states: Did not Allah check one set of people by means of another, monasteries,
churches, synagogues and mosques wherein the name of Allah is mentioned much
would surely have been pulled down [22:40].
The teaching of the aforementioned two verses is very significant in the present
world context. The ever lasting teachings, the universal dimension of the
message of Islam of these two verses are that if there are no differences
between people, if power is concentrated in the hands of one group alone, be it
one nation or one race the earth would be corrupt because human beings require
others to control and limit their irresponsible impulse and behavior for
expansion, supremacy and dominance. Verse 22:40 indicates that the scheme of
Allah is to protect monasteries, churches, synagogues and mosques which
establishes pluralistic religious nature of Islam.
Islam is basically a tolerant religion. The difference between peoples, nations,
races and religions may lead to conflict and therefore mans' responsibility
remains in establishing peace and tranquility in the society. It is important
that a balance is established in the society based on mutual respect, love and
compassion rejecting all types of arrogance, whether it is material or
intellectual and establishing such balance between different nations and
communities is possible only by sharing knowledge about each other. Al Quran
states: O mankind, We created you from a single pair of a male and a female and
made you into nations and tribes that you may know each other [49:13]. Knowing
and respecting each other and dialogue and communication is the best way to
avoid mistrust and overcome differences.
Establishing harmonious relations between peoples have been repeatedly
emphasized in Islam. Al Quran states: Allah forbids you not with regard to those
who fight you not for your faith nor drive you out of your homes from dealing
kindly and justly with them for Allah loves those who are just [60:8]. In
another verse Al Quran states: Invite all to the way of your Lord with wisdom
and beautiful preaching and argue with them in ways that are best and most
gracious [16:125]. In another verse Al Quran states: And dispute you not with
the People of the Book except in the best way, unless it be with those of them
who do wrong [29:46].
Confusion
also exists among scholars and general people alike as to the meaning of the
words Kafir, Kuffar, Kafara, Kafaru, Yakfuru which are commonly misunderstood
both by Muslims and non-Muslims alike as being disbeliever, infidels or
miscreants. But the word has also been used in the Quran in the sense of deny,
deniers, denial, denied. Verse 3:28 states: Let the believers (Muslims) not take
as allies the deniers (Kafirin) rather than believers. Arabic notion of Kufr or
Kafir has often been mistranslated. Etymologically the general meaning of Kafir
could be rendered as a denier with a veiled heart, veiled, shut off in their
hearts to the extent that they deny the presence of the Creator. The dictionary
meaning of Kufr also includes hide and cover up.
Dr. Muhammad Iqbal, the greatest poet-philosopher of Islam, affirmed that Hindus
could not be considered as kafirs as they believe in the supremacy of God [Dr.
Muhammad Iqbal, Gayatri Mantra, Urdu tr., Introduction quoted in Rafiq Zakaria's
Indian Muslims Where have they gone wrong?, Popular Prakashan and Bharatiya
Vidya Bhavan, Mumbai, September 2004, p 246]
But Kafir may also indicate one who denies the evidence of the truth as is
apparent in the revelation. Iblis knew the existence of Allah as he spoke to
Him, but he refused to obey. Al Quran states: He (Iblis) refused, became proud
and was among the deniers (min al kafirin) [2:34]. It would be pointless to say
that Iblis, who had a dialogue Allah Subhanahu Wa 'Taala, did not believe in
Him. This is neither logical nor a consistent translation.
So to apply the term Kafir to Jews and Christians is justified as they do not
recognize the Quran as the last revealed book. They deny (Yakfuru) the truth of
the message and its Prophet, but this does not mean we call them miscreants in
the sense that their faith in God is not recognized, which would be an
inaccurate assertion [Tariq Ramadan (Professor of Philosophy at the College of
Geneva and Professor of Islamic Studies at the University of Fribourg,
Switzerland), Western Muslims and the Future of Islam, Oxford University Press,
New York, 2004, pp 206].
It is apparent that these scholars do not feel it appropriate to call Jews,
Christians, Hindus etc. as Kafirs because they do not deny the existence
Almighty God. They are of course non-Muslims.
The pluralistic nature of Islam is evident from the fact that the duty of a
Muslim is only educating and passing the knowledge of Islam, near and far. Al
Quran states: And admonish your nearest kinsmen [26: 214]. The responsibility
ends with educating, transmitting and communicating faith. To pass on the
message is to call and invite people to the way of Allah. Conversion is
something that only Allah can alone accomplish. It is an affair of the heart and
does not lie within anyone else's purview and jurisdiction. It is only the
prerogative of Allah. This is the real meaning of Litakunu Shuhadaa Ala Al Nass-
bear witness to the message before mankind.
The
pluralistic nature of Islam is further established by its principle of justice
in all circumstances, in relation to Muslims and non-Muslims alike. Al Quran
states: O you who believe! Stand out firmly for Allah as witnesses to fair
dealing, and let not the hatred of others to you make you swerve to wrong and
depart from justice. Be just: that is next to piety: and fear Allah. For Allah
is well-acquainted with all that you do [5:8]. The principle of justice in Islam
constitutes the fundamental norm after faith in the oneness of Allah (Tawhid).
This principle takes precedence over one's own interest, the interest of
relatives, interest of race, interest of nations and so on. If, for example,
Muslims are called to participate in a war that is unjust or based solely on the
longing for power, conquer land or control of territory or resources and other
interests, they should not take part in such a war. Muslims are not allowed to
fight for money, wealth or reso urces, grab power or occupy territory. They must
avoid oppressive war.
Muslims cannot participate in unjust war, whatever is the identity or religion
of the enemy. Belonging to particular faith does not mean that Muslims are
required to accept or support injustice simply because it is committed by
another member of the same faith. On the contrary, Muslims, according to the
teachings of Islam, are required to oppose and even stop such injustice even if
it is committed by another Muslim. Prophet Muhammad said: Help your brother
whether he is unjust or the victim of injustice. One of the companions asked:
Messenger of Allah. I understand helping someone who is the victim of injustice,
but how should I help one who is unjust? The Prophet replied: Prevent him from
being unjust. That is how you will help him [Bukhari. Muslim]. Another Hadith
reports Prophet Muhammad said: Whoever of you sees an evil action, let him
change it with his hands; and if he is not able to do so, then with his tongue;
and if he is not able to do so, then with his heart- and that is the weakest of
faith [Muslim quoted in An-Nawawi's Forty Hadith, tr. Ezzedin Ibrahim and Denys
Johnson-Davies, Holy Quran Publishing House, Damascus, 1977, p110]
To erase
the misgiving from the peoples' mind another issue that need to be addressed in
interfaith dialogue is the truth of the claim of killing of 400 to 900 Jews
tribesmen of Banu Qurayza in cold blood and later buried in trenches in Medina
by Prophet Muhammad for breaking treaty and joining enemy ranks as related by
Ibn Ishaq in Sira, the biography of the Prophet. This narration of Ibn Ishaq, as
examined and proved hereunder, is a later innovation and challenged by the
scholars.
Imam Malik,
a contemporary of Ibn Ishaq, denounced Ibn Ishaq as an outright liar [Uyun
al-Athar, 1, 2] and imposter [ibid, 1, 16] for transmitting such stories.
Tabari, nearly 150 years after Ibn Ishaq, doubted that Prophet dig trenches. Ibn
al-Qayyin in Zad al-Ma'ad ignores altogether the crucial question of numbers
killed. Ibn Kathir even seems to have general doubt in his mind about the
narration of Ibn Ishaq [Tabari, Tarikh, 1, 1499 (where the reference is to
al-Waqidi, Maghazi, 11, 513); Zad al-Maad (ed. T. A. Taha, Cairo, 1970), 11, 82;
Ibn Kathir, IV, 118]. The attitude of scholars and historians to Ibn Ishaq's
version of the story has been either one of complacency, sometimes mingled with
uncertainty, or at least in two important cases, one of condemnation and
outright rejection.
One of the
weakness of the authors of Sira including Ibn Ishaq is that, unlike the compiler
of Hadith who applied critical criteria for checking accuracy of the Hadith,
they are not meticulous and did not apply the strict rules of traditions, did
not provide chain of authorities, did not verify whether the narrators are
trustworthy or not and therefore Sira cannot be really taken as absolutely
authentic.
The reference of the Quran to this incidence is also very brief: Some you
killed, some you took prisoner [33:26]. Scholars are of opinion that the
reference of Quran as to the killing can only be those who were actually killed
in the fighting.
The truth of killing of 400 to 900 Jews tribesmen of Banu Qurayza by the Prophet
is rejected by scholars as Islam permits punishing only those who are
responsible for sedition. To kill such a large number is also opposed to the
Islamic sense of justice Al Quran states: No soul shall bear another's burden
[35:18]. It is also against the Quranic injunction regarding the prisoner of
war. Verse 47:4 states that when the enemy is brought under control, the
prisoners are to be treated with generosity ( i.e. release the prisoner to
freedom without ransom) or ransom is recommended.
Moreover it is unlikely that Banu Qurayza should be slaughtered when other
Jewish groups who surrendered before Banu Qurayza and after them were treated
leniently and allowed them to go. Indeed Abu Ubayd b.Sallam relates in his Kitab
al-Amwal that when Khaybar fall to the Muslims there were among the residents a
particular family or clan who had distinguished themselves by excessive rude
abuse of the Prophet. Yet the Prophet addressed them in words which are no more
than a rebuke [ed. Khalil Muhammad Harras, Cairo, 1388/1968, 241]. This happened
after the surrender of Banu Qurayza. If so many hundreds of people had actually
been put to death in the market-place of Medina and trenches were dug for the
burial, it is strange that there is no trace whatsoever of all that - no sign,
no visible mark to point to the place of massacre or burial trenches.
Had this
slaughter actually happened jurists would have adopted it as a precedent? In
fact exactly the opposite has been the case. The attitude of jurists and their
rulings have been more according to the precepts of Islam. Al Quran states: No
soul shall bear another's burden [35:18].
Indeed Abu
Ubayd b. Sallam relates a very significant incident in his book Kitab al-Amwal
which is a book of jurisprudence, not of Sira (biography). He narrated an event
of trouble among a group of the People of the Book (Ahal al Kitab) in Lebanon
when Abdullah b. Ali was the regional governor. The governor put down the
sedition and ordered the community in question to be moved to elsewhere. Imam
al-Awzai, contemporary of Ibn Ishaq, in has capacity as the leading jurist of
the time immediately objected to this decision of the governor. His argument was
that the episode was not the result of the community's unanimous agreement. He
argued that under Islamic Shariah many people cannot be punished for the fault
of the few. Islamic Shariah on the contrary stipulates the punishment of the few
for the fault of the many. If Imam al-Awzai had accepted the story of slaughter
of Banu Qurayza as related by Ibn Ishaq as true he would have treated it as a
precedent and wo uld not have come out with an argument against authority
represented by governor Abdullah b. Ali and would have advised the governor to
act according to precedent of Banu Qurayza.
The later scholar after scrutiny agreed that it would be reasonable to conclude
that a few specific persons of Banu Qurayza tribe as having been put to death,
some of whom were described as active in their hostility and were the ones who
led the sedition and who were consequently punished - not the whole tribe.
The sources of the story of the killing of Banu Qurayza as related by Ibn Ishaq
are extremely doubtful and the details are utterly opposed to the spirit of
Islam and the rules of the Quran. Credible authority is lacking and
circumstantial evidence does not corroborate and support it. This means that the
story is doubtful. In fact Ibn Ishaq quoted as source such persons who were
already dead at the time of occurrence of the incident.
The story of killing of Jews in Medina according to some other scholars and
historians however has origin in earlier events. Prof. Guillaume is of the
opinion that Jews arrived in Medina after Jewish Wars [A. Guillaume, Islam (Harmondsworth,
1956), 10-11]. According to Flavius Josephus, himself a Jew, Alexander, who
ruled in Jerusalem before Herod the Great, hung upon crosses 800 Jewish captives
and slaughtered their wives and children before their eyes [De bello Judaico, 1,
4, 6]. At Masada the number of those who died at the end was 960 [ibd, VII, 9,
1].
Clearly the similarity of the numbers killed is most striking. This is indeed
more than a mere resemblance. The origin of the story of Banu Qurayza, preserved
by descendants of Jews who fled south of Arabia after the Jewish Wars, just as
Flavius Josephus recorded the same story for the Classical world. A later
generation of their descendants superimposed details of the siege of Masada on
the story of the siege of Banu Qurayza, perhaps by confusing a tradition of
their distant past with one from their less remote history. The mixture provide
Ibn Ishaq's story.
Thus Muslims and non-Muslims alike must make sincere efforts to be acquainted
with the true teachings of Islam and authentic history of Muslim culture and
civilization for that can ensure peace and tranquility in this conflict ridden
world. This is also important as that can alone change the western mindset which
is vital to bring an end of hegemony and unilateralism. Allahu Alam. Allah knows
best.
(The writer is the Chairman of Islamic Information Bureau Bangladesh. The author
is greatly indebted to W. N. Arafat for using his scholarly research work New
Light on the Story of Banu Qurayza and the Jews of Medina, Journal of the Royal
Asiatic Society of Great Britain and Ireland, 1976, pp 100-107.)
Source:
http://moderate.wordpress.com/2007/01/10/islam-pluralism-and-interfaith-dialogue/
|