Question Summary:
How can the Islamic religious tradition play a constructive role in a healthy pluralistic society?

Question Detail:

 
There was a political gathering in which an individual made a "prayer" in conclusion to his speech. There was an atheist in the crowd who took offense to this and issued a court case against him. This incident stirred up the controversy of weather this was proper or not. Now they have turned to hear the Muslim point of view and addressed us with this question. "how can religious traditions play a constructive role in a healthy pluralistic society?"

We decided to turn to your advice, because this seems to be very controversial. Inshallah if you can reply soon, it would be great because we have to reply to them right away.

Answer :

In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa rahmatullāhi wa barakātuh.
One of the realities of the modern age is that many nascent Muslim communities have settled in non-Muslim societies throughout the world. As this phenomenon has naturally brought with it a number of challenges, the question of the role of Muslims and the Islamic religious tradition in pluralistic societies is one that heavily concerns Muslims. Muslim leaders and scholars, therefore, have the task of providing leadership and guidance in these often difficult and challenging questions.
The issue is far too complex and multifaceted for us to deal with in this brief answer, but in the following, we hope to shed some light on certain of its important dimensions.
There are two overarching rules which we feel govern the basic attitude of a Muslim in the context under discussion:

 
يَا أَيُّهَا الْكَافِرُونَ لَا أَعْبُدُ مَا تَعْبُدُونَ وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ وَلَا أَنَا عَابِدٌ مَّا عَبَدتُّمْ وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ لَكُمْ دِينُكُمْ وَلِيَ دِينِ
 
“O disbelievers! I do not worship what you worship. Neither do you worship what I worship. Nor will I worship what you worship. Nor will you worship what I worship. For you is your religion and for me is my religion.” (Qur’an, 109:1-6)[1]
 
There are many other clear directives in the Qur’an which dictate to Muslims that they must always give preference to their religious principles when they are in conflict with other external pressures, even if it be from close relatives.
 

 
لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ
 
“Allah does not forbid you with regards to those who did not war against you on account of religion nor drove you out of your homes, that you show them kindness and deal justly with them. Verily, Allah love those who are fair.” (Qur’an, 60:8)
 
In relation to this verse, it is reported that near the end of the life and mission of the Prophet (peace be upon him), his sister-in-law, Asmā’, asked about her mother, an idolater, who had come to visit her in Madīnah: “Should I keep (good) ties with her?” He replied: “Keep (good) ties with her.”[2]
These two core principles are brought together in one verse of the Qur’an while discussing how a Muslim should behave with his non-Muslim parents:
إِن جَاهَدَاكَ عَلى أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا
“If they put pressure on you to associate with Me that of which you have no knowledge, do not obey them. Yet, keep their company in the world in kindness.” (Qur’an, 31:15)
From an Islamic perspective, the Sharī‘ah requires Muslims to be civil and loyal to the country in which they reside, the only exception being if they are compelled to sin.[3] Muslims residing in countries like Canada are fortunate that they have flexibility to practise on their religion, and the governments are generally respectful of their religious sensitivities. If ever there is any conflict between Islamic precepts and the law, Muslims should adopt the available legal and political channels to advocate their cause.
Muslims should always uphold the highest morals. In an incident narrated in Sahīh al-Bukhārī, a group of the companions of the Prophet (peace be upon him) were surrounded and most of them were killed. One of them, Khubayb ibn ‘Adiyy (may Allah be pleased with him), was taken captive, and it was decided he would be executed. In his captor’s house, the day before his execution, he was given a blade to remove unwanted hair. A child of the house came to him and Khubayb sat the child on his lap (out of compassion). When its mother saw this, she feared for the boy. Khubayb could have threatened the child’s life as a ploy to escape. Yet, he said: “Do you fear that I will kill him? I am not one to do this!” The woman relates that she never saw a captive better than Khubayb.[4]
This story exemplifies the lofty character that a Muslim should embody in each and every situation. It is reported from the Prophet (peace be upon him) that he said:
ألا من ظلم معاهدا أو انتقصه أو كلفه فوق طاقته أو أخذ منه شيئا بغير طيب نفس، فأنا حجيجه يوم القيامة
“Beware! The one who oppresses a person under a covenant (with Muslims) or dishonours him or burdens him beyond his capacity or takes anything from him without his consent, I will be his disputant on the Day of Resurrection.”[5]
Classical Muslim jurists have emphasised this ideal of respect, to the point that they have ruled that to say, “O disbeliever,” to a non-Muslim is sinful if it causes distress and hurt to the non-Muslim.[6]
One should remember that many of the lands that we today consider “Muslim lands,” like Iraq, Jordan, Syria, Egypt and so on, were, at one time, Christian or non-Muslim land. The main force behind the acceptance of Islam by most inhabitants of these lands was not forceful conversion or political pressures, but was their attraction to the character of the Sahābah and the early Muslims, which they came to learn about through their interactions, dealings and business with them. For extensive documentation of this by non-Muslim historians, one may read: The Spread of Islam in the World: A History of Peaceful Preaching by Professor Thomas Arnold and Conversion to Islam in the Medieval Period: An Essay in Quantitative History by Professor Richard Bulliet.
From the Islamic religious tradition, Muslims have a lot to contribute to pluralistic societies. We have listed a few examples here:

 
يَا أَيُّهَا الَّذِينَ آمَنُواْ كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَاء لِلّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالأَقْرَبِينَ
 
“O you who believe, be upholders of justice - witnesses for Allah, even though against (the interest of) your selves or parents, and kinsmen.” (Qur’an, 4:135)
 
This is another important tradition that can play a constructive role in pluralistic societies.
 

With regards to what extent Muslims are to tolerate other religious communities, the position of Islam is clear, that no person of any faith can be compelled to accept Islam. The Qur’an says: “There is no compulsion in religion.” (Qur’an, 2:256) Hence, although Muslims are averse to beliefs and religious practices they regard as false and incorrect, they have a religious obligation to display tolerance of non-Muslims practising their religion.
In the context under discussion, people of all religious traditions and none should be allowed to express their ideas, beliefs and practices, within the remit of the laws of the country, as long as the rights of others are not infringed, and no one is forced to agree with the other. In pluralistic societies like Canada, functions held by a group belonging to a particular faith tradition, and the religious activities that take place in these functions, are to be tolerated and accepted. People have the free choice of both participating in these functions and opting out of them. Hence, if Christians wish to hold a Christmas celebration in a public venue, they should be free to do so as long as it does not infringe on the rights of others. But, at the same time, there should be tolerance of non-Christians if they choose not to partake in such festivals, on the grounds of their religious convictions and sensitivities. Similarly, a person of any faith tradition may make a supplication or prayer in a manner that it is not imposed on others; and, at the same time, others should be at complete liberty to opt out, on the basis of their religious tradition or ideological convictions.
Where there is no conflict, and differing viewpoints can be accommodated, there is no need to create unnecessary conflict. Muslims, Christians, Jews, Hindus, atheists and so on should be able to practise freely on their theological and ideological views. No one should impose a form of religious expression on others, nor stop others from freely expressing their religion.
Dispute would only arise if religious practices and symbols are displayed in public events like political meetings where people of diverse religious backgrounds and none participate. Displaying the religious symbols and practices of one particular religion may be seen as exclusionary and to be against the spirit of pluralism. It may therefore be ill-advised to introduce any form of religious expression in a public event that seems to be imposing on others.
This set-up, however, does not put any restrictions on people of different ideologies engaging with one another and sharing their views in the free marketplace of ideas. Muslims believe their faith is the last religious dispensation that has been divinely ordained by the Almighty Creator, Allah, for the success of humankind in this life and the next. We feel that the religious beliefs and values we uphold have good for all peoples and communities. The Qur’an says: “O you who believe, respond to Allah and the Messenger when He calls you to what gives you life.” (Qur’an, 8:24) The message of Islam can revive and animate human beings, as individuals and as societies, and drive them to a greater ideal. Hence, Muslims invite non-Muslims to consider the religion of Islam in peaceful dialogue, purely on academic, spiritual and theological bases. Their efforts at inviting others to their religion should not be seen as anything other than a sincere humanitarian appeal. The Qur’an says: “Invite to the way of your Lord with wisdom and good counsel. And argue with them in the best of manners.” (Qur’an, 16:125) Hence, Muslim invitation to Islam, and for that matter, any religious person inviting to his faith, as long as it is done in the right manner, should not be considered to be again religious tolerance, but should be considered as part and parcel of a healthy pluralistic society, where free exchange of ideas is welcomed and encouraged.
And Allah Ta‘ālā Knows Best
Zameelur Rahman
Student Darul Iftaa
UK
Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net