Living in a multi faith society

 

The 20^th century brought huge changes all around the world. Through technological changes in transport and communications and the movement of people and ideas from one end of the earth to another, the world has become a smaller place: a global village.

 

Countries are more diverse than they were before. For some of us, this diversity represents an opportunity to learn, to change, or to develop ourselves freely; but society also seems to be fractured. We live side by side with our neighbours but we may not know each other properly and our ignorance of each other can strain relationships which fuels suspicion and mistrust.

 

Regrettably the 20^th century also witnessed world wars, the like of which we have never seen before. The narrow nationalisms and racism that led to those wars are not something that any right minded person wants to go back to.

 

Clearly we all need to work together to continue to better our society, integrating the best of our traditions and balancing our individual freedoms with a renewed social solidarity.

 

This section is a small step in that direction: To explain some of the Islamic teachings about living together with people of different beliefs and backgrounds.

 

 

 

The Qur’an teaches that our relationship with each other should start from the basis that we are all part of the same family; we are all brothers and sisters of one another, we are all the children of Adam and Eve:

 

“People, We have created you all from a single man and a single woman, and made you into races and tribes so that you should know one another. In God’s eyes, the most honoured of you are the ones most mindful of Him. God is all knowing, all aware.” (Qur’an, chapter 49: verse 13).

 

Everyone is created equal, and all are equally the object of divine concern.

 

Everyone is born free and pure, with an innate capability to know God (Qur'an 30:30).

 

Everyone has been created ‘in the best of moulds’ (Qur’an 95:4); God has breathed something of His Spirit into each of us (Qur'an 32:9).

 

These are some of the most fundamental Islamic teachings about ourselves and they point to the essential dignity of all human beings.

 

 

 

Another central aspect of Islamic teaching about our world is that the diversity we see around us is a part of God’s plan; it is natural and it is expected.

 

“Had your Lord willed, all the people on earth would have believed. So can you compel people to believe?” (Qur'an 10:99)

 

So while you might wish to invite people to what you believe is true, it is unacceptable to force someone to believe. The Qur’an is unequivocal: “there is no compulsion in matters of belief.” (2:256)

 

The Qur’an teaches that God supports those who not only tolerate, but also protect the freedom of belief and worship of others.

 

"If God did not repel some people by means of others, many monasteries, churches, synagogues and mosques, where God's name is much invoked, would have been destroyed". (Qur'an 22:40).

 

When authorities have been intolerant in the past or the present, both Muslims and non-Muslims have suffered. The diversity within religions and the differences of opinion amongst the scholars of each religion also needs to be protected.

  

 

 

There will always be a diversity of faiths on earth. Part of this diversity is due to God sending inspired teachers to different communities throughout the ages:

(Qur'an 16:36)

 

In fact Muslims believe that Islam is not a new religion, but a continuation of the same teachings of the Prophets before Muhammad, peace be upon them all.

 

“In matters of faith, He has laid down for you (people) the same commandment that he gave Noah, which We have revealed to you (Muhammad) and which We enjoined on Abraham and Moses and Jesus: ‘Uphold the faith and do not divide into factions within it’.” (Qur'an 42:13)

 

Over the centuries, religions have evolved into the distinct forms we see today. Yet despite our differences, people of faith must show humility instead of sitting in judgement on another person’s eternal salvation:

 

"A prostitute was forgiven by God, because, passing by a paning dog near a well and seeng that the dog was about to die of thirst, she took off her shoe, and tying it with her head cover she drew out some water for it. So God forgave her because of that."

(authenticated saying of Prophet Muhammad from al Bukhari)

 

 Talking together

 

The first step in bringing people together is by talking and getting to know one another, understanding our differences and discovering our similarities. In the Qur’an, Muslims are called upon to invite others “to the way of God with wisdom and fair exhortation” and at the same time to only discuss “in the most courteous way” (Qur'an 16:125

 

Free speech is a fundamental human right and it is only through free speech that the truth can be known but Muslims are forbidden in the Qur’an from using crude or insulting words about that which other people hold sacred (Qur'an 6:108).

 

This does not mean that critical discussion is off limits, but it is a call for civility and informed debate, rooted in common sense. If we are to sincerely seek a true understanding of each other we need to move on from the false propaganda of the past and let people represent themselves and listen to the voices of those who have knowledge and not an agenda.

 

The purpose of dialogue, however, is not to convert others or to have a polemical debate among theologians, nor is it about creating a new religion or amalgamating all religions into one – it is simply for mutual understanding and building good relations with others.

 

 

There is a golden rule that runs through the world’s religions and is a founding principle of humanism too. In Islam it is sometimes expressed through a famous saying of the Prophet Muhammad (peace be upon him):

 

“None of you truly believes until he wishes for his brother what he wishes for himself.”

 

In other words, treat others as you would like to be treated; remembering that we are all brothers and sisters of each other, regardless of our beliefs or way of life.

 

In the Qur’an, two of the words that describe what should be our relationship with others are justice and compassion – a term that is used to describe one’s relationship with one’s parents; compassion being over and above justice. Even where there is enmity, one must always entertain the hope of better circumstances and improved relationships:

 

“God may still bring about affection between you and your present enemies – God is all powerful, God is most forgiving and merciful – and He does not forbid you to deal kindly and justly with anyone who has not fought you for your faith or driven you out of your homes: God loves the just.” (Qur'an 60:7-8)

  

 

 

 

In Islamic ethics, although justice is one’s right, the recommended course of action when one is wronged is to be patient, to forgive and repel the evil done to oneself by doing good to those who did it:

 

“Repel evil with what is better and your enemy will become as close as an old and valued friend.” (Qur'an 41:34)

 

People who share the same ideas or faiths are often naturally drawn to each other; but if unbalanced with openness to others, these feelings can make some feel left out. However, two foundational principles of Islam, and also of other religions, are the love of God and the love of our neighbour. In Islamic terminology a neighbour is not just the person who lives next door, neighbours also include your colleagues, or a fellow traveller in our journey through life, regardless of their belief.

 

There are some verses in the Qur’an, for example 5:51, that caution Muslims not to seek ‘friendship and protection’ with those who are hostile to them. But the context of these verses clearly indicate that they are applicable only in circumstances of aggression such as in war and they are not to be confused with the overriding principle of being just and kind to the peace loving people of every religion and background.

 

 

 

 

Ultimately, however, dialogue should lead to action and working together is sometimes more effective in creating bonds between people than talking together. The Qur’an informs us that the differences in our religious practices should make us compete with one another in doing good works, co-operating for the benefit of God’s creation, helping each other in goodness and piety:

 

 “If God had so willed, He would have made you one community, but He wanted to test you through that which He has given you, so race to do good; you will all return to God and He will make clear to you the matters you differed about.” (Qur'an 5:48)

 

It is true that religions have sometimes divided people, but equally, for centuries, faith has inspired people to help others in less fortunate positions than themselves. We may all have different beliefs but we also have the same basic needs and values.

 

 

 

We all have multiple identities, whether from our beliefs, family, work, or our society. For a Muslim the feeling of belonging to a global faith community does not conflict with their family relationships or their responsibility to their neighbourhood and nation because the overriding principle is based on justice for all.

 

Furthermore, faithfulness to Islamic teachings means an even more honest and active citizenship. This is a pledge to society, a kind of social contract that must be upheld; isolation is not called for.

 

A successful multi-faith society does not require that all faiths need to be kept private and hidden from the public space. But it does mean that we should make a sincere effort to reach out to others, to get to know each other, to understand each other better and to work together in the service of others.

 

“Piety does not consist in turning your face towards East or West. The truly pious are those who believe in God and the Last Day, in the angels, the Scripture, and the Prophets; who give away some of their wealth, however much they cherish it, to their relatives, to orphans, the needy, travellers and beggars, and to liberate those in bondage; those who keep up the prayer and pay the prescribed alms; who keep pledges whenever they make them; who are steadfast in misfortune, adversity and times of danger. These are the ones who are true, and it is they who are aware of God.” (Qur'an 2:177).