مركز النجاح للدراسات الدينية
An-Najah Center for Religious Studies
The intellect basis for coexistence in Islam:
Coexistence amongst the members of the one community and amongst nations is a noble goal which all religions and divine laws work to achieve, and which is called for by all wise and intellectual figures all around the world. It is demanding to stress coexistence with all its exigencies so as to front the challenges and the obstacles which work as barriers between people’s relations. Thus, prior to talking about the Islamic view on coexistence regardless of color, religion or race, we have to raise some questions:
The only answer for all these question is it is impossible to do that. Each party believes that their identity is worth lasting. In addition, living in solitude due to differences in religions or notions will negatively affect unity and cooperation amongst the members of a community. Moreover, melting all differences in one melting pot is not practical as it increases sticking to particularities and self-distinguishing features.
The reality is a human can live a healthy life amongst others regardless of their religion, race or color. Coexistence has become a necessity which we cannot get rid of. But how can we form our normal and social life in accordance to the following two requirements: the need to stay distinguished and different in terms of identity with all its connotations, and the need to live peacefully with others, and what is the opinion of Islam in regards to coexistence?
First, Diversity is a universal divine law:
Islam admits differences in religions and views as it considers this as laws of life. We cannot by any means imagine one identical life without these differences, varieties, or dissimilarities. Allah says: “And if your Lord had so willed, He could surely have made mankind one Ummah [nation or community (following one religion i.e. Islam)], but they will not cease to disagree.” (Hud:118). Therefore, we need to search for another drafting to solve and deal with this issue which does not cancel diversity or pluralism, and does not legalize solitude or chaos.
Second: the dialogues between people of different religions:
Islam admits and affirms the dialogue and the collaboration on common issues between people of different religions as these are considered to be the key to implant heathy coexistence. One of these common issues is the right of citizenship for all citizens. The Medina Charter approved this right for all the citizens who lived there regardless of their beliefs or religions.
We truly recognize the necessity of coexistence, and we stress the importance of establishing bridges for collaborating and convergence. However, this is not achieved through arguments or disputes; instead, it is achieved by reinforcing the value of citizenship and admitting the requirements of coexistence.
Third, protecting human rights
Practically, we cannot form a positive relationship which combines the right of being different and the necessity of coexistence unless we highly evaluate human rights, and unless we work hard to preserve them with no discrimination in regards to people’s ideology, thoughts or political belonging. There is a very solid relation between the principle of coexistence and human rights as human rights with everything they comprise are considered to be largest cradle for the project of coexistence. Thus, it is still crucial that we need to create awareness of human rights which will be able to protect humans’ dignity. It is also vital to know that high religious values were not imposed to legalize force or compulsion or to derogate human rights. Islam, for example, has come to free humans and to protect their rights and dignity. As a result, religions are the main source from which basic rights are drafted.
The entrance for coexistence amongst nations and communities is preserving human rights, their dignity, and reinforcing humans’ presence and roles in development projects.
Differences in identity, ideological loyalty, or political belonging should not lead to violation of human rights as being different is not a justification to violate rights; on the contrary, human rights remain protected in accordance with justice and in accordance with the requirements of coexistence.
Coexistence is not merely an abstract idea or claim, but rather it is a set of facts and requirements which lead to the formulation of multiple social realities on the basis of dialogue, mutual respect, the rejection of the culture of hatred and emotional differentiation. It is also based on deepening the culture of forgiveness, trust and tolerance. Coexistence is a project open to all initiatives and positive steps which aim at purifying the social and cultural space from all impurities which in return will damage the relationship with others and prevent its progress at all levels.
Fourth, respecting all religious sanctities and not attacking them
This is required as it leads to strengthening mutual respect and coexistence; provocation or spreading the culture of hatred between the members of a community should be kept away whether these practices spread via print, visual, or audio media or via modern means of communication. Allah says: “O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former. Nor defame one another, nor insult one another by nicknames. How bad is it to insult one’s brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: “O sinner”, or “O wicked”]. And whosoever does not repent, then such are indeed Ẓālimūn (wrong‑doers, etc.).” (Al-Hujurat:11)
Fifth, refuting everything which leads to violation, extremism or terrorism
Verbal or behavioral acts which lead to violation, extremism, or terrorism should be refuted, and whoever commits such acts should be criminalized according to regulations and laws as Allah prohibited killing, injustice and unrighteous oppression.
Allah says: “Say (O Muhammad): “(But) the things that my Lord has indeed forbidden are Al‑Fawāḥish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression,” (Al-A’raf: 33).
And He also says: “if anyone killed a person not in retaliation of murder, or to spread mischief in the land — it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind.” (Al-Ma’idah: 32). In addition, Allah says: “And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope. Surely, Allah’s Mercy is (ever) near to the good‑doers.” Al-A’raf: 56).
Sixth, the acceptance of the oneness of humans’ origin
Allah had created all mankind from one origin. He says: “O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has At‑Taqwā [i.e. he is one of the Al‑Muttaqūn (the pious). Verily, Allah is All‑Knower, Well‑Acquainted (with all things).” (Al-Hujurat: 13). The acceptance of the oneness of humans’ origin means admitting and approving equality, as all people are equal in this regard, dignity and peace.
Seventh, treating others with justice and benevolence
Allah stresses treating others with justice and benevolence and according to good morals without unjustified oppression or cruelty. Allah commanded people to do this so as to let all groups of a community integrated. He says: “ Verily, Allah enjoins Al‑‘Adl (i.e. justice and worshipping none but Allah Alone — Islamic Monotheism) and Al‑Iḥsān [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the H Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin(1) (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help), and forbids Al‑Faḥshā’ (i.e all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right), and Al‑Munkar (i.e all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds), and Al‑Baghy (i.e. all kinds of oppression). He admonishes you, that you may take heed.” (An-Nahl: 90).
Eighth, fulfilling promises and respecting conventions
This guarantees trust and satisfaction amongst people of the one community and leads to a stabilized life. It also guarantees preserving rights. This is mentioned in the Holy Qur’an as Allah says: “O you who believe! Fulfil (your) obligations.:” (Al-Ma’idah: 1).
He also says: “And fulfil (every) covenant. Verily, the covenant will be questioned about.” (Al-Isra’: 34)
In addition, Prophet Muhammad said in this regards: “He who is not trustworthy has no faith, and he who does not keep his covenant has no religion."
Ninth, Diversity and freedom of belief
Stating and admitting diversity and freedom of belief leads to comfort and trust between all members and parties, and it also results in living peacefully and safely. Allah says: “There is no compulsion in religion.” (Al-Baqarah: 256).
Tenth: adopting dialogues to communicate and resolve conflicts:
This is the ideal method as it prepares minds to converge on the truth. This has been stated in the Holy Qur’an through different arguments that took place between the prophets and their nations. For example, Prophet Ibrahim (PBUH) adopted this method; i.e. kind argument. Furthermore, Allah had asked Prophet Muhammad (PBUH) to kindly argue his nation. Allah says: “and argue with them in a way that is better.” (An-Nahl: 125)
Written by: Dr. Amer Jodallah, A professor in Islamic Creed and Comparative Religions, Faculty of Shari’ah, An-Najah National University