Religious Pluralism and Civic Rights in a “Muslim Nation”: An Analysis of Prophet Muhammad’s Covenants with Christians
Abstract
:[W]hen they came to Medina they came into the Messenger’s mosque as he prayed the afternoon prayer clad in Yamani garments, cloaks, and mantles, with the elegance of men of B. al-Harith b. Ka’b. The Prophet’s Companions who saw them that day said that they never saw their like in any deputation that came afterwards. The time of their prayers having come they stood and prayed in the Messenger’s mosques; and he said that they were to be left to do so. They prayed towards the east.([27], p. 271)
The Treaty…was found in a convent belonging to the monks of Mount Carmel, close to Mount Lebanon and at one day’s journey from Mecca, where Muslim pilgrims perform their Qurban, or sacrifice, prior to entering the City. It is said that the original was brought to the Library of the King of France.([35], p. 320)
1. Exploring Religious Pluralism in Islam
are subjected to various rules regulating the scope of what modern layers would call their freedom and liberty, whether to manifest their religious beliefs or to act in ways contrary to Islamic legal doctrines but in conformity with their own normative traditions.([49], p. 323)
Fight against those who do not believe in God or in the Last Day, who do not forbid what God and his Prophet have forbidden or practice the true religion, among those who have been given the Book, until they pay the jizya [poll tax] from their hand, they being humbled.([51], p. 236)
This verse stresses the necessity of fighting against the People of the Scripture, but under what conditions?...The Islamic State is not permitted to attack non-Muslims who are not hostile to Islam, who do not oppress Muslims, or try to convert Muslims by force from their religion, or expel them from their lands, or wage war against them, or prepare for attacks against them. If any of these offenses occur, however, Muslims are permitted to defend themselves and protect their religion. Muslims are not permitted to attack non-Muslims who signed peace pacts with them, or non-Muslims who lived under the protection of the Islamic State.[53]
Verily, the worst of beasts in the sight of God are those who conceal (the truth), and do not acknowledge it. These are those whom you have made a peace treaty with, but they break their treaty at every opportunity and have no fear of the law.([51], p. 227)
And even as they honor and respect me, so shall Moslems care for that people as being under our protection and whensoever any distress or discomfort shall overtake [Christians], Moslems shall hold themselves in duty bound to aid and care for them, for they are a people subject to my Nation, obedient to their word, whose helpers also they are.It therefore is proper for my sake to attend to their comfort, protection and aid, in face of all opposition and distress, suppressing everything that becomes a means to their spoliation.([55], p. 18)
Christian merchants from Syria came to Medina to trade. While they were there, they converted the two sons of one of Muhammad’s followers. The sons then returned to Syria with the merchants. When their faith sought permission from the Prophet to go after his sons and demand their return, the Prophet responded by reciting the verse: “There is no compulsion in religion”. The story goes on to say that the man held this against the Prophet, which led to the revelation of a verse of the Qur’an (4:65): “But no, by your Lord! they do not believe until they make you a judge of what is in dispute between them, then find no reluctance in their hearts as to what you decide and submit with full submission.” So no matter how much the Muslim father wished to demand that his sons return to Medina and Islam, the Qur’anic command that there is no compulsion in religion prevailed.[57]
In fact, religious and political life developed distinct spheres of experience, with independent values, leaders, and organizations. From the middle of the tenth century effective control of the Arab-Muslim empires had passed into the hands of generals, administrators, governors, and local provincial lords; the Caliphs had lost all effective political power. Governments in Islamic lands were henceforth secular regimes—Sultanates—in theory authorized by the Caliphs, but actually legitimized by the need for public order. Henceforth, Muslim states were fully differentiated political bodies without any intrinsic religious character, though they were officially loyal to Islam and committed to its defense.([62], p. 364)
A bishop shall not be removed from his bishopric, nor a monk from his monastery, nor a hermit from his tower, nor shall a pilgrim be hindered from his pilgrimage. Moreover, no building from among their churches shall be destroyed, nor shall the money from their churches be used for the building of mosques or houses for the Muslims.([61], p. 14)
- (1)
- Every person shall be free to choose and to practice the religion of his/her choice, to choose one’s education, to choose one’s employment, to choose one’s citizenship, and to choose one’s place of residence within the state territory, to leave it and to subsequently return to it.
- (2)
- Every person shall have the right to the freedom to believe his/her faith, and to express his/her views and thoughts, in accordance with his/her conscience.
- (3)
- Every person shall have the right to the freedom to associate, to assemble, and to express opinions [73].
The Muslims must not abandon the Christians, neglect them, and leave them without help and assistance since I have made this pact with them on behalf of Allah to ensure that whatever good befell Muslims it would befall them as well and that whatever harm befell Muslims would befall them as well.([79], p. 36)
If the non-Muslim country did not attack the Muslim one nor mobilize itself to prevent the practice and spread of Islam, nor transgress against mosques, nor work to oppress the Muslim people in their right to profess their faith and decry unbelief, then it is not for the Muslim country to attack that country. Jihad of a military nature was only permitted to help Muslims defend their religion and remove oppression from the people.[53]
If in the interest of the benevolent Moslem public, and of their faith, Moslems shall ask of the Christians for assistance, the latter shall not deny them what help, as an expression of friendship and goodwill, they are to render…we deem all help and succor rendered to them every way legitimate.([55], p. 21)
All pious believers shall deem it their bounded duty to defend believers and to aid them whosesoever they may be, whether far or near, and throughout Christendom shall protect the places where they conduct worship, and those where their monks and priests dwell. Everywhere, in mountains, on the plains, in towns and in waste places, in deserts, and wheresoever they may be, that people shall be protected, both in their faith and in their property, both in the West and in the East, both on sea and land.([55], p. 18)
The covenant of Allah is that I should protect their land, their monasteries, with my power, my horses, my men, my weapons, my strength, and my Muslim followers…I place them under my protection, my security, and my trust at every moment.([75], pp. 49–50)
don’t exaggerate, don’t cheat, don’t mutilate, don’t kill a new-born child. If you meet your enemies of polytheists call them for one of three options. Whatever they take, you must accept, and stop fighting them. Call them to Islam…they will have the same rights and duties of the immigrants.[84]
2. The Muslim Nation as Civic Nation
The covenant of Allah is that I should protect their land, their monasteries, with my power, my horses, my men, my strength, and my Muslim followers in any region, far away or close by, and that I should protect their businesses. I grant security to them, their churches, their businesses, their houses of worship, the places of their monks, the places of their pilgrims, wherever they may be found…([75], p. 48)
defend them from any damage, harm or retribution. I am behind them, protecting them from every enemy or anyone who wishes them harm…In virtue of this pact, [Christians] have obtained inviolable rights to enjoy our protection, to be protected from any infringement of their rights, and they are not to be disputed, rejected or ignored so that they will be bound to the Muslims both in good and bad fortune.([75], p. 50)
3. Conclusions: The Muslim Nation as Pluralistic and Civic-Oriented
Conflicts of Interest
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Considine, C. Religious Pluralism and Civic Rights in a “Muslim Nation”: An Analysis of Prophet Muhammad’s Covenants with Christians. Religions 2016, 7, 15. https://doi.org/10.3390/rel7020015
Considine C. Religious Pluralism and Civic Rights in a “Muslim Nation”: An Analysis of Prophet Muhammad’s Covenants with Christians. Religions. 2016; 7(2):15. https://doi.org/10.3390/rel7020015
Chicago/Turabian StyleConsidine, Craig. 2016. "Religious Pluralism and Civic Rights in a “Muslim Nation”: An Analysis of Prophet Muhammad’s Covenants with Christians" Religions 7, no. 2: 15. https://doi.org/10.3390/rel7020015