For centuries of Islamic history, Muslim rulers, Muslim scholars, and ordinary Muslims have had many different attitudes toward other religions. Attitude varies with time, place, and circumstances.
Video Islam and other religions
Non-Muslims and Muslims
The Qur'an distinguishes between the Monotheists in the Book (ie, the Book of God), ie. Jews, Christians, Sabians and others on the one hand and idolatry or idol worshipers on the other. There are certain limitations that apply to the idolaters, but not to the "People of the Book". One example is that Muslim men are allowed to marry a Christian or Jew, but not an idolater. However, Muslim women can not marry non-Muslim men.
The idea of ​​Islamic supremacy is formulated in the formula, "Islam is exalted and nothing is exalted above it."
Abraham, Moses, the Hebrew prophets, and Jesus are all prophets of Islam, but according to Muslim tradition, their message and the Torah and Gospel texts were corrupted by Jews and Christians.
Apostasy in Islam can be punished by death and/or imprisonment according to some interpretations but they are found only in the hadith and it is not in the Quran that commands the death penalty for apostasy so the apostasy problem is controversial. W. Heffening states that Shafi'is interprets the verse [Quran 2: 217] as adding the ultimate proof to the death penalty in the Qur'an. Wael Hallaq states the death penalty is a new element added later and "reflects the reality later and does not stand in accordance with the actions of the Prophet." He further states that "nothing in the law governing apostasy and apostasy is derived from the sacred text." There are also interpretations that he thinks apostates are not executed or punished, and there is freedom of religion.
Maps Islam and other religions
Preliminary Muslim Workouts
For thirteen years that Muhammad led his followers against Mecca and then against other Arab tribes, Christian and Jewish communities who had been subject to Muslim rule were allowed to worship in their own way and follow their own family law, and were given the title of self-government.
However, non-Muslim dhimmis are taxed on the jizyah at different levels of Muslim zakat. Dhimmis also face economic constraints, limiting political participation and/or social progress based on their non-Muslim status.
Some Jews generally reject Muhammad's status as a prophet. According to Watt, "Jews usually do not want to admit that a Gentile can be a prophet." In the Constitution of Madinah, Muhammad demanded the political loyalty of the Jews in return for religious and cultural autonomy. In every major battle with the Medinan people, two local Jewish tribes are found as dangerous creatures (see [Quran 2: 100] ). After Badr and Uhud, Banu Qainuqa and Banu Nadir (the latter were Arab tribes who converted to Judaism, according to the Muslim historian al-Yaqubi), each took up arms against the ummah and were subsequently expelled "with their families and possessions" Medina.
However, this incident does not imply that Jews in general reject the Constitution of Muhammad. A Jewish Jewish document, found in the Cairo Genizah, claims that many Jews not only accepted Muhammad as a prophet, but even desecrated the Sabbath to join Muhammad in his cause; historians suggest that this document, called Mohammed Muhammad's Prophet Muhammad (Writ of Protection), may have been made by Yemeni Jews for the purpose of self-defense. However, some Yemenite Jews regard Muhammad as a true prophet, including Natan'el al-Fayyumi, a great twelfth-century rabbi who incorporated Shi'ite doctrines into his view of Judaism.
Patriarch Syriac Ishó »yahb III wrote in his correspondence to Simeon from Rewardashir," As for the Arabs, to whom God has given the rule (shultÃÆ'Â £ nÃÆ'Â ¢) over the world, you know exactly how they act against us. Christianity, but they praise our faith, respect the priests and saints of our Lord, and provide relief to churches and monasteries. "
After Muhammad's death in 632, the Islamic government expanded rapidly, covering what is now called the Middle East, Egypt, North Africa, and Iran. Most of the new subjects are Christian or Jewish, and are regarded as Book People. (After several arguments, the Zoroastrians are regarded as People in the Book as well.) Christians, Jews and Zoroastrians are called dhimmi , protected people. As mentioned above, they can worship, follow their own family law, and own property. The people of the Book are not subject to certain Islamic rules, such as the prohibition of alcohol and pork, but subject to other restrictions. Under the Islamic state, they are exempt from military service, but are required to pay a poll tax known as jizya . (They are, however, liberated from the zakat needed by Muslims.) They can be bureaucrats and advisers, but they can never be rulers.
Next Islamic Practice
Under Ummayad and Abbasid, the Islamic community is increasingly fragmented into various sects and kingdoms, each of which has its own self-evolving policy towards dhimmi and against the conquered polytheists.
Islamic Conquest then
From historical evidence, it appears that Tokharistan is the only region in Iran that was colonized by Arabs, where Buddhism flourished when they arrived and the only area that was incorporated into the Arab empire where the Sanskrit study was traced to conquest. Barmak's grandson is a royal vizier and takes a personal interest in Sanskrit works and Indian religions. When the Barmakids were removed from power and their influence disappeared, no further translations of Sanskrit worked into Arabic known until Al-Biruni.
With Ghaznavids and then Mughal, Islam also expanded further into northern India. Will Durant, in The Story of Civilization, describes this as "perhaps the bloodiest story in history." This approach is not uniform, and different rulers adopt different strategies. The Mughal emperor Akbar, for example, is relatively tolerant of Hindus, while his great-granddaughter, Aurangzeb, is extremely intolerant. The Hindu people are finally given a religious minority status that can be tolerated from dhimmi in their own homeland. However, the underlying complexity of Hindu philosophy is very useful in this regard, since it always presupposes the unity that underlies everything, including the fusion of the various gods into a single reality (Brahmin).
Buddhists in India are not so fortunate; although Buddhism had declined before the Muslim invasion, the destruction of monastic universities in the invasions such as Nalanda and Vikramashila was a disaster that never recovered. According to a Buddhist scholar, the monasteries were destroyed because their large, fortified buildings were considered a threat by Turkish Turk invaders.
The Almohad rulers of the Spanish Muslims were initially intolerant, and involved in forced conversion; Maimonides, for example, was forced to impersonate a Muslim and eventually escaped from Spain after the early Almohad conquest.
However, it should be mentioned that most Muslim rulers in Spain can be considered tolerant with some exceptions. Christians are free to practice their own beliefs, and have nourished their own church. The tolerant atmosphere in Muslim Spain makes it a sanctuary for persecuted Jews in other European countries.
Comparative religion and religious anthropology
After the Arab conquest of the Buddhist center of Balkh, a Qur'an commentator was criticized for anthropomorphism, a standard attack on those who sympathize with Buddhism. Hiwi al-Balkhi has attacked the authority of Qur'anic advertising expressing religion, reading Zoroastrianism, Christianity and Judaism claims.
At the beginning of the 11th century, Islamic scholars Ab? Rayh? N B? R? N? wrote a detailed comparative study of religious anthropology in the Middle East, the Mediterranean, and especially the Indian subcontinent. The anthropology of Biruni religion is only possible for a scholar deeply immersed in the knowledge of other nations. He conducted extensive personal investigations into Indian society, customs and subcontinent religions, and was a pioneer in comparative religion and religious anthropology.
According to Arthur Jeffery, "It is rare until modern times to find such a fair and unquestionable statement from other religious views, so it is really an attempt to learn it in the best sources, and such attention to find the method for this branch studies will be rigorous and fair. "Biruni compares Islam with pre-Islamic religions, and is willing to accept certain elements of pre-Islamic wisdom that would conform to his understanding of the spirit of Islam.
In the introduction to Indica , Biruni himself wrote that his intention behind the work was to engage dialogue between Islam and Indian religions, particularly Hinduism and Buddhism. Biruni is aware that statements about religion will be open to criticism by his followers, and insist that a scholar must follow the strict scientific method requirements. According to William Montgomery Watt, Biruni "is very objective and not prejudiced in the presentation of facts" but "chooses facts in such a way that he makes a strong case to hold that there is a certain unity in the religious experience of society which he considers, even though he does not appear to explains this view explicitly. "Biruni argues that Hinduism is a monotheistic religion like Islam, and to justify this statement, it quotes Hindu texts and argues that idolatry is" exclusively characteristic of ordinary people, with whom is educated not related to."
Biruni argues that idolatry "is due to some kind of confusion or corruption." According to Watt, Biruni "goes on to maintain that in the course of generations the origin of the image is forgotten, and furthermore that the ancient legislators, who see that the worship of images is profitable, make it obligatory for the ordinary." He mentions the view of some that before God sent out the prophets, all human beings are idolaters, but apparently he does not assume that, apart from the message conveyed by the prophets, man can know the existence and unity of God by the rational method of philosophy. "Biruni argues that" Hindus, less than the Greeks, have philosophers who believe in monotheism. " Al-Biruni also compares Islam and Christianity, quoting passages from the Qur'an and the Bible stating that their followers should always speak the truth.
Contemporary Islam
During the 19th and early 20th centuries, most of the Islamic countries fell under European colonialist rule. The colonialists uphold tolerance, especially European Christian missionaries. After World War II, there was a general setback from colonialism, and Muslim-majority countries were once again able to set their own policies on non-Muslims. This period also saw the beginning of increasing migration from Muslim countries to First World countries in Europe, the UK, Canada, USA, etc. This has completely changed the relationship between Islam and other religions.
In most Muslim countries
Most Muslim countries allow the practice of all religions. Of this number, some limit this freedom by prohibiting proselytizing or conversion, or limiting the construction of places of worship; others (such as Mali) have no such limitations. In practice, non-Muslim minority situations depend not only on the law, but on local practices, which may vary.
Some countries are predominantly Muslim and allow religious freedom to adhere to democratic principles. Of particular note are the following countries:
- Indonesia and Malaysia have significant populations of Hinduism, Christianity, and Buddhism. They are allowed to practice their religion, build places of worship and even have schools and missionary organizations but with such practice limits.
- In Syria, there are about 2.2 million Christians (10-12% of the population) of about 15 different religious and ethnic sects (Greek Orthodox, Syrian Orthodox, Eastern Church, Protestant, Apostolic Armenians and various Catholics, Greece , Syrian, Aremenian, Chaldean, Maronite, Latin), as well as several dozen Jews, and they have hundreds of privately owned private churches and about 15 synagogues. Freedom of religion is well observed by state law and long historical records of tolerance since the days of Ummayde's caliphate. Christmas and Easter are the official holidays for Catholic or Orthodox calendars.
Some Muslim-majority countries are less tolerant of non-Muslims:
- Pakistan has different voters for Muslims and non-Muslims, as well as two Supreme Court Justices of Pakistan are Hindus and Christians.
- Saudi Arabia restricts religious freedom to a high level, prohibiting public worship by other religions.
- The currently deposed Taliban regime in Afghanistan is considered intolerant by many observers. Some ancient Buddhist monuments, such as the Bamyan Buddhas, were destroyed as idolaters.
- The Constitution of the Islamic Republic of Iran recognizes Islam, Christianity, Judaism, and Zoroastrianism as Biblical Scriptures and official religion, and they are given the right to exercise religious freedom in Iran. Five of the 270 seats in parliament are reserved for these three religions. However, the situation of BahÃÆ'¡'ÃÆ's, the largest religious minority in the country, is much worse. BahÃÆ'¡'ÃÆ's are often attacked and inhuman on the basis of political, religious, and social to separate Bahás from the whole society. According to Eliz Sanasarian "Of all the non-Muslim religious minorities, the persecution of Bahais is the most widespread, systematic, and undisturbed." See Religion in Iran and Persecution of BahÃÆ'¡'ÃÆ's. Also, senior government posts are provided for Muslims. All minority religious groups, including Sunni Muslims, are barred from being elected president. Jewish, Christian, and Zoroastrian schools must be run by Muslim principals. The compensation for death paid to a non-Muslim family (under the law) is less than if the victim is a Muslim. Conversion to Islam is driven by conversion rights to inherit all parts of their parents (or even an uncle) estate if their siblings (or cousins) remain non-Muslims. Iran's non-Muslim population has fallen dramatically. For example, the Jewish population in Iran fell from 80,000 to 30,000 in the first two decades of the revolution.
- In Sudan, there are many uses of religious war rhetoric by both parties in the decades-long battle between mostly non-Muslim North and South Muslims (see Second Sudanese Civil War.)
- In Egypt, the December 16, 2006 decision of the Supreme Administrative Council created a clear demarcation between "recognized religion" - Islam, Christianity and Judaism - and all other religious beliefs; the ruler effectively delegitimized and prohibited the practice of all religions except those mentioned above. The verdict left other members of the religious community, including BahÃÆ'¡'ÃÆ's, without the ability to obtain the necessary government documents to have rights in their country, essentially rejecting them from all citizenship rights. They can not obtain ID cards, birth certificates, death certificates, marriage certificates or divorce certificates, and passports; they also can not be hired, educated, treated in a public hospital or choose among others. See the controversy of the Egyptian identity card.
According to Islamic law, jizya (poll tax) should be paid by all non-Muslims, [1] excluding weak and poor, living in an Islamic country, to the general welfare state. Also, in his book "Al-Kharaj," Abu Yusuf says, "No Jizya matures in women or young infants." Instead of taxes, non-Muslims must be given security, compensated by the Minister of Finance of Muslims when they need, be treated equally with Muslims, and enjoy the rights of citizens. Al-Balathiri commented on this saying, "Khaled Ibn Al-Walid, upon entering Damascus as a conqueror, offers security guarantees to his people and their property and church, and promises that the city wall will not be torn down, and no homes are destroyed. guarantees from God, he says, and from Caliph and all believers to keep them safe on condition that they pay Jizya contributions. "This poll tax is different from the alms tax ( Zakat ) paid by the Muslim subject from Muslim countries. While the obligatory jizya and paid by the public who tolerated per head count, zakah is paid only if someone can afford it. Muslims and non-Muslims who own property, especially land, are required to pay Kharaj.
Territorial disputes
One of the open issues in relations between Islamic countries and non-Islamic countries is the claim of hard-line Muslims that once certain lands, countries or regions have been under "Muslim" rule, it can never be released, and that such a rule, somewhere in history would give Muslims such a lasting right in the claimed territory. This claim is highly controversial with respect to Israel and to a lesser extent Spain and part of the Balkans and it applies to parts of Kashmir as well.
Islamic view of religious pluralism
References to Islamic views on religious pluralism are found in the Qur'an. The following verses are generally interpreted as proof of religious pluralism:
Surah Al-Ma'idah verse 48 states:
If God desires, He will make you one, but His plan is to test each of you individually, in what He has given to you each: so endeavor to all the virtues as in yourself in the race. Your goal is all for God. He will show you the truth of the things you dispute. (Quran 5:48)
Surat Al-Ankabut verse 46 states:
And do not argue with the People of the Bible except in the best way, except for those who do injustice among them, and say, "We believe in what has been revealed to us and revealed to you: Our Lord and your Lord is one ; and we are Muslims [in submission] to Him. "
The Qur'an criticizes Christians and Jews who believe that their own religion is the only source of truth.
They say, if you want to be guided to be saved, you must be a Jew or Christian. Say: What about Abraham's religion, he also does not worship anyone but God. We believe in God, and the revelation given to us, and to Abraham, to Ishmael, Isaac, Jacob, and the Tribes of Israel, and which was given to Moses and Jesus, and it was given to all the prophets of their Lord: We make no distinction between one and the other of them: And we bow to God. So, if they believe, they are on the right path, but if they return, Allah will provide for them, and He is the Hearer, the Knower. This is the Baptism of God. And who can baptize better than God. And He is the one We worship. Say: Will you argue with us about God, He is our Lord and Lord; that we are responsible for our actions and you for you; and that we are sincere in Him? Or do you say that Abraham, Ishmael, Isaac, Jacob and the Tribe are Jews or Christians? Say: Do you know better than Allah? Ah! which is more unfair than those who hide their testimony from God. But God is not unmindful of what you do! Those are the people who have died. They will reap the fruits of what they do, and you of what you do! Their advantage is no question in your case. (Quran 2: 135-141)
Surah Al-Baqara verse 113 states:
The Jews say: "Christians do not need to stand up"; and the Christians say: "The Jews have no reason to stand up." But they both have something to stand on, they both read the Book. As they say is what people do not know; but Allah will judge between them in their quarrel on the Day of Judgment. (Quran 2: 113)
Many Muslims agree that cooperation with Christian and Jewish communities is important but some Muslims believe that theological debates are often unnecessary:
Say: "O People of the Book! Come to what is common to us and you: We worship none but Allah, that we do not associate with His partners, that we have not established ourselves among ourselves, other than Allah. If then they turn around, saying: 'Observe that we are subject to God's will.' "(Quran 3:64)
Fundamental theological concept of Islam is the belief in one God. Muslims are not expected to visualize God but to worship and adore them as protectors. All kinds of idol worship are condemned in Islam. (Qur'an 112: 2) Consequently, Muslims argue that for someone to worship other gods or gods other than Allah ( Shirk (polytheism) is a sin that will cause separation from God.
Muslims believe that Allah sent the Qur'an to bring peace and harmony to mankind through Islam (submission to God). Mohammed's worldwide mission is to build a universal peace under Khilafat . The Khilafat ensures the security of life and non-Muslim property under the dhimmi system. This status was originally only available to non-Muslims who were "Book Characters" (Christians, Jews, and Sabi), but later expanded to include Zoroastrians, Sikhs, Hindus, Mandaeans (Sabi), and Buddhas. Dhimmi have more rights than other non-Muslim religious subjects, but often fewer legal and social rights than Muslims. But some Muslims, disagree, and declare that adherents of these religions can not be dhimmi . Dhimmi enjoys some freedom under the state founded by Muhammad and can practice their religious rituals according to their beliefs and beliefs. It should be noted that non-Muslims who are not classified as "people of the book," such as pre-Muslim native Arab practitioners, have little or no right in the Muslim community.
Muslim and Muslim theologians attend many interreligious dialogues, for example in the Parliament of World Religions which in 1993 also Muslim theologians signed the Declaration Toward a Global Ethic.
Religious persecution is also prohibited, [Quran 10: 99-100 (Translated by Yusuf Ali)] even though religious persecution in Muslim-majority countries has occurred, especially during periods of vicious rulers and general economic difficulties. Religions of pre-Islamic minorities continue to exist in some countries of their origin, though only as a marginal percentage of the entire population.
Over the centuries, some famous religious debates, and polemical works exist in Muslim countries between various Muslim sects, as well as between Muslims and non-Muslims. Many of these works survive today, and produce very interesting readings in the genre of apologetics. Only when such a debate spills over uneducated masses, and thus causes scandal and civil strife, the rulers intervene to restore order and soothe public anger over the perceived attack on their beliefs.
As for sects in Islam, history shows a variable pattern. Sects became intolerant in gaining the support of the rulers, and often worked to suppress or eliminate opposing sects, for example, the contemporary persecution of Muslim minorities in Saudi Arabia. Sectarian disputes between Shiites and Sunnis in Baghdad are well known throughout history.
Views on forms of worship in other religions
The 14th century holy Sufi Abd al-Karim al-Jili states, all religions can be summarized into religious principles and truly worship God in their own way:
- 1) Gentiles; they do not believe in the Lord, because they worship the essence of God that reflects no master over Him.
- 2) Physicist; adoring the nature, which is actually an attribute of God.
- 3) Philosophers; worship the seven planets, which represent the names of God further.
- 4) The Dualists; worship God as the Creator and the One.
- 5) The Magian; worshiping God in Unity names where all past names and attributes are the same as fire destroying and transmitting them in their realm.
- 6) Materialists; resist the creator and not believe in the timelessness of the Hour. Thus they only trust his He-ness, where God is only potentially but not totally creative.
- 7) Brahmana gods in God without any prophet or apostle.
- 8) Jews.
- 9) Christians.
- 10) Muslims.
Although there are various ways to worship God, those who do not worship like that ordained by a prophet will suffer in the afterlife. This suffering causes pleasure, because they feel the spiritual joy in their worship way until they repent and seek refuge in God.
Sunni scholars and mystic Ibn Arabi argue that every religion is a type of worship to God. Even idol worshipers are actually unconsciously worshiping Him, but they do not admit, that in reality, there is no other entity other than God to worship, so there is no need to limit Him.
Force conversion
Many Muslim scholars believe that Qur'anic verses such as "There is no compulsion in religion: the prominent Truth of the Mistakes" (Quran 2: 256) and (Quran 18:29) show that Islam forbids the forced conversion of people of any religion.
The meaning of verse 9: 5 has been a discussion of the other Islamic scholars (see At-Tawba 5). This chapter is revealed in the historical context of the agreement between the Muslim and a group of idolaters during the time of the Prophet Muhammad. Regarding this verse, the Quranic translator M. A. Abdel Haleem writes: "In this context, it certainly refers to those who break the covenant," rather than the common idol. In addition, according to Sahih Al-Bukhari despite clear orders given to kill all those who violated the agreement, Mohammed made a second agreement before entering Mecca and freed even Amar in charge of the death of his daughter Rukayya and the person who killed his Uncle Hamza..
According to historian Bernard Lewis, the forced conversion played a role especially in the 12th century under the Almohad dynasty in North Africa and Andalusia. But he also argues that another incident of forced conversion has been rare in Islamic history. He adds that "In the early centuries of Islamic rule there was little or no forced conversion effort, the spread of faith undertaken not by persuasion and persuasion." Some examples of famous forced conversion are:
- Anusim of Meshhad, the Jewish community imposed a deadly pain to convert in 1839 under Safawid rule. Most Jewish practices were stealthy and many of their descendants returned to Judaism in the early twentieth century.
- Francis Bok - Sudanese-American activist, from Christianity; then return to his Christian faith.
- Steve Centanni and Olaf Wiig - were forced to move at gunpoint by the terrorist Brigade of Holy Jihad.
- Sabbatai Zevi - moved from Judaism, the seventeenth-century mystic, the pseudo-Messiah and the self-proclaimed "King of Jews." Converted as if his own free will, while in prison. Although, some speculate that he may have been executed for treason if he does not repent. Muslim authorities oppose his death.
See also
- Persecution of Muslims by Muslims
- Islam and Judaism
- Christianity and Islam
- Mormonism and Islam
- Hinduism and Islam
- Jainism and Islam
- Islam and Sikhism
- Islam and antisemitism
- Persecution of Shi'ite Muslims
Unilateral
- Convert non-Muslim worship to mosque
- Islamic Missionary Activities
- Division of the world in Islam
- Religious intolerance
Note
References
- Bat Ye'or (2002). Islam and Dhimmitude. Where Civilization Collides . Madison/Teaneck, NJ: Press University Fairleigh Dickinson Press/Associated University. ISBNÃ, 0-8386-3943-7.
- Lewis, Bernard (1984). Islamic Jews . Princeton: Princeton University Press. ISBN: 0-691-00807-8.
- Lewis, Bernard (2002). The Arabs in History . Oxford: Oxford University Press. ISBN: 0-19-280310-7.
- Esposito, John (2002). What Everyone Should Know about Islam . Oxford University Press. ISBN: 0-19-515713-3.
- Friedmann, Yohanan (2003). Tolerance and Coercion in Islam: Interfaith Relations in Muslim Traditions . Cambridge University Press. ISBN 978-0-521-02699-4.
- Waines, David (2003). Introduction to Islam . Cambridge University Press. ISBN: 0-521-53906-4.
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