The Spirit of Pluralism in Islam: Foundations for a Harmonious and Progressive Society

Islam asserts that religion's ultimate purpose is to help render a life, society, and humanity successful (muflihun).

The term 'success' is defined as achieving life's goals, laid down in the Quran: a God-conscious, benevolent, compassionate, conscientious, and humble person who is at peace and a promoter of peace and harmony among fellow human beings.

The Quran proclaims that all religious scriptures-the parts that people have not changed -- are from God, and they should concur.

The Qur'an elaborates that this state of success is achieved through belief in the Creator and Sustainer (Rabb), adherence to His moral laws, the practice of justice and fairness, and the exercise of kindness and compassion towards fellow human beings. Central to this is the human conscience (fitratallah)-the innate moral compass or empowerment God has bestowed upon a human being.

Faithfulness to this God-given nature, or fitrah, is regarded as the one true religion for all of humanity (an-nas), as stated in Surah Ar-Rum (30:30). Understanding this concept is key to grasping the Qur'an's guidance for individual and collective life in a community.

Furthermore, Islam instills humility, respect for others, and a strong inclination towards finding common ground amidst diversity, as emphasized in Surah Al-Imran, 3:64, "Say: 'O followers of earlier revelations! Come unto that tenet which we and you hold in common." Hazrat Ali, the fourth Caliph of Islam, eloquently expressed this spirit of pluralism in Islam in a letter to one of his governors, Malik al-Ashtar:

"Remember, Malik, there are only two kinds among your people: your brothers in faith and your equals in humanity."

A person's piety measures his or her level of success, and God has the exclusive right to measure a person's piety, irrespective of his or her visible differences.

The Qur'an also explicitly upholds diversity as a deliberate aspect of God's design, as seen in Surah Al-Ma'idah (5:48) - " .......Unto every one of you have We appointed a [different] law and way of life. And if God had so willed, He could surely have made you all one single community, but He willed it otherwise in order to test you by means of what He has vouchsafed unto you. Vie, then, with one another in doing good works! Unto God you all must return; and then He will make you truly understand all that on which you were wont to differ." (Muhammad Asad's translation)

This mindset and these values nurture peaceful coexistence and a pluralistic culture in a place and humanity.

It encourages humanity to cooperate and compete in doing good and not unnecessarily create contention and division. This spirit of pluralism and universalism in Islam is the core in understanding the Quranic principles about the governance of a community or society.

During Islam's Golden Age, Muslim scholars collaborated with Christian and Jewish intellectuals, leading to remarkable advancements in science, philosophy, mathematics, medicine, and governance.

These developments later profoundly influenced the European Enlightenment, igniting discourses on human rights, people's sovereignty, and democratic rule-concepts that challenged monarchies and authoritarian systems.

These intellectuals and thinkers later inspired the American founding leaders who started the American Revolution to oust a colonial power first time in modern times.

The U.S. Declaration of Independence (1776) famously declared that all humans are created equal, endowed with 'inalienable rights' such as life, liberty, and the pursuit of happiness-principles enshrined in the U.S. Constitution, often seen as a blueprint for modern democracy. Yet, centuries earlier, the Qur'an had already articulated similar notions of human dignity, equality, and rights.

Islam's Principles on Governance and Human Rights

The Qur'an, comprising over 6,000 verses, does not prescribe a rigid political system. Instead, it offers enduring moral principles that guide societies toward justice, harmony, and progress. Its non-prescriptive approach ensures flexibility, allowing adaptation across different eras and cultures while remaining faithful to universal ethical standards.

The Sovereignty of Humanity as God's Khalifa

According to the Qur'an (2:30, 6:165, 27:62, 35:39), all humans are Khalifa-representatives or vicegerents of God on Earth. This role grants every individual intrinsic dignity, equality, and rights regardless of differences. Collective sovereignty rests with the people, who must give their consent (bay'ah) to those who govern them.

The Creator honors human beings immensely, as emphasized in Surah Al-Isra (17:70), commanding even the angels to prostrate before Adam, symbolizing humanity's inherent dignity. Consequently, governance should recognize every person not as a subject but as a free and honorable citizen. The right to self-determination-celebrated in modern democracy-was thus rooted in the Qur'anic worldview long ago.

As God's representatives, humans possess free will and are individually accountable to God. This freedom is foundational to the Qur'an's teachings for all spheres of life, including one's faith: "There is no compulsion in religion" (2:256). Also, the idea of the Day of Judgement rests on the accountability of humans on account of their freedom of choice.

The Sanctity of Life and the Right to Self-Defense

Life is sacred in Islam. The Qur'an (17:33) declares the protection of life as paramount, emphasizing that God has breathed His spirit into humans (15:29; 38:72).

Moreover, taking one innocent life is equated with killing all of humanity, and saving one life is like saving all of humankind (5:32). Life is sacrosanct, the Quran proclaims.

Self-defense is a fundamental right in facing injustice and oppression. Believers are commanded to advocate first through peaceful means. However, when peaceful efforts are exhausted, armed resistance is justified to protect rights and restore justice (42:39). This principle is in harmony with modern international law, such as the UN Charter, which recognizes the right to resist occupation and oppression.

The Qur'an further states that persistent injustice and oppression are greater evils than killing. Believers should wage 'Jihad'- peaceful struggle or armed resistance- until peace and God's moral law prevail.

The right to privacy is also a fundamental human right; Islam forbids unwarranted surveillance and intrusion into individuals' lives (49:12).

Beyond these, Islamic teachings emphasize upholding all rights, including agreements, family relations, contracts, and social ties. A just government must protect these rights with integrity and impartiality.

Consultation, Reasoning, and Balance in Governance

Islamic governance must be built on consultation (shura) and collective decision-making (ijma) processes, as highlighted in Surah Ash-Shura (42:36-38). Therefore, a system like 'parliament' or a bench of several judges or a cabinet of ministers helping the head of the executive branch govern is all in compliance with the fundamental Islamic concepts of the soundness of a broad decision-making process.

In governance, checks and balances are necessary to prevent dysfunction, chaos, and turmoil. This is alluded to in Surah Baqarah: verse 251 and Surah al-Hajj: verse 40 in a society. Decision-making must also involve analytical reasoning (ijtihad) and comparative analysis (qiyas), ensuring laws and policies address contemporary issues with reason and fairness.

The Qur'an repeatedly criticizes those who neglect to exercise their faculty of reason (aql). These tools are essential in the pursuit of knowledge and understanding. To avoid injustices and dysfunction, these tools - ijtihad, ijma, qiyas, and above all, the exercise of 'aql' - are of extreme importance in a sound decision-making process.

Justice: The Central Pillar of Islamic Society

The Qur'an places immense importance on justice (adl or qyst). It demands a balance between individual freedoms and society's collective rights to maintain order and security. One of the main thrusts of Islamic tenets is to establish justice and fairness in life and society.

The concept of a social contract is also embedded in Islamic teachings: citizens, whether Muslim or non-Muslim, share equal rights and responsibilities, including contributing to defense and public welfare. Historically, Muslims paid zakat while non-Muslims paid jizya. In modern times, taxes, determined through a due process, fulfill this role.

Citizens must comply with the law and order, contribute to the state's welfare, and protect society. In contrast, a ruler or government must protect the rights of people, deliver the common good, and uphold social justice.

In conclusion, Islam envisions a pluralistic, just, and compassionate society, grounded in respect for human dignity, freedom, and collective responsibility-principles that continue to inspire and remain relevant.

Sahifat al-Medina, First Written Charter Laying Down the Rule of Law of Governance

The Charter has 47 clauses, sometimes broken down to 57. Anyway, the greater Umma is defined as all people living within a geographical boundary, not by tribe, ethnicity, or religion. The Muslim community is defined as a smaller community or ummah within the greater community of Medina people.

A few clauses give some special provisions for the Muslim community's safety and security, which differ slightly from the rest. It is because the Muslim community faced existential threats from the outside forces, such as the Quraish in Mecca and their alliances, and the pockets of spies and hypocrites in Medina who collaborated with the outside enemies.

The outside enemies launched three major wars and several violent confrontations, but the Muslim community survived. Had they fallen into the hands of the enemy, they would have been all exterminated. Total capitulation of the nascent Muslim community was the goal of the enemies. And that was simply because the Muslims believed in the Prophet ﷺ and the Quran.

However, when the Muslims withstood those wars and became powerful and self-sustaining, the Prophet engaged in many peace treaties with non-Muslim tribes and groups in the Hejaz and beyond.

The Prophet made such a treaty with the St. Catherine Monastery in Sanai to ensure the safety and security of all Christians under Muslim rule, no forced conversion, no restriction regarding trade and free travel, and others to ensure freedom, dignity, and freedom to practice their religion. The Muslim community, being stronger, was committed to upholding other people's rights, equality, dignity, and freedom.

Extreme Situation Requires Extreme Measures

One crucial issue is also self-evident: in special or extreme situations, some extraordinary measures that may look like deviations need to be taken. In the long run, these measures are geared towards upholding justice.

Clauses 12 through 15 of the Charter belong to this category. People who try to view these measures as unfair to non-Muslims may lack understanding of the context and the greater cause involved, and they become unfair in their assessment. During the American Civil War (1860-1864), President Abraham Lincoln resorted to measures considered contrary to the values and laws in normal times.

Muslim Scholars' Influence on European Thought

Contemporary scholars such as T.V. Irving and Professor Azizah al-Hibri suggest that Islamic models of governance, particularly the Medina Charter, played a significant role in shaping European political philosophy and even influenced the foundational ideas behind the U.S. Constitution.

Pioneering Islamic scholars like Al-Farabi, Ibn Rushd, and Ibn Khaldun laid critical foundations in governance, history, and social contract theory-concepts that would later inspire European Enlightenment thinkers.

Irving and others argue that during the Islamic Golden Age (8th-13th centuries), the Islamic world's concepts of governance and justice reached Europe through Spain (Al-Andalus) and the Crusades.

Al-Farabi's political philosophy, remarkably similar to the ideals of modern democracy, emphasized ruling society through reason, virtue, and justice-principles deeply rooted in the Quran and resonant with Enlightenment themes. Al-Farabi's (872 to 950 C.E.) work profoundly impacted European intellectual thought.

In later centuries, influential figures such as Thomas Carlyle, Johann Wolfgang von Goethe, and David Margoliouth became familiar with Quranic ideas. They recognized the Scripture's comprehensive, pragmatic, and progressive insights into human life and society.

Interestingly, Thomas Jefferson, an iconic founding leader of the United States, always kept a copy of the Quran in his library. When the library was once burned down, he ordered another copy of the Scripture, the copy that Keith Ellison, the first Muslim Congressman, used to take the oath of office.

Renowned thinker George Bernard Shaw also praised Islam's timeless relevance. He remarked, "If Muhammad ﷺ were alive today, he would succeed in solving all the problems that threaten to destroy human civilization." Shaw further asserted, "In my view, Islam is the only religion that remains eternally practicable in an ever-changing world."