Pluralism: A Salient Feature of Islam

Excerpted from Late Dr.Fathi Osman’s work on Contemporary Issues and Islam

Those human beings are all different cannot be argued. Physically and psychologically, no two human beings, however closely related biologically, are the same. In addition to racial and ethnic differences, there are the acquired differences in ideas, knowledge approaches, priorities, and judgment, among many other differences that accrue from the surrounding culture.

Religion belongs somewhere between an inherited and an acquired difference; that is, it can be inherited by succeeding generations from an earlier one. It can develop from one’s contemplation into personal conviction.

Pluralism is the institutional form that acceptance of diversity takes in a particular society or in the world as a whole. It requires organizational and legal measures that secure and sanction equality and develop fraternity among all human beings as individuals or groups, whether their differences are inborn or acquired. Pluralism also requires a serious approach towards understanding the other and constructive cooperation for the betterment of the whole.

Pluralism means that minority groups can participate fully and equally with the majority in the society, and yet maintain their particular identity and differences.

Like adherents of other religions of the world, Muslims have to live with non-Muslims within a given country. Muslim citizens of the country can have their ethnic or doctrinal differences with-in themselves or with other Muslims in the world. Muslim unity does not require that Muslims form a single state; even the caliphate always comprised different beliefs and ethnicities. Where one lives may be dictated by geographic or economic factors. A nation-state can be considered from the Islamic point of view as an enlarged family or an enlarged neighborhood, each with its special interests that in no way detracts from the universal relations of togetherness and solidarity required by Islam. Divisions into peoples and other groups with a common origin are acknowledged in the Quran (49:13).

Nothing is wrong with it so long as such divisions do not hinder universal human relations and cooperation, and are not abused through chauvinistic arrogance and aggression. The Quran indicated that God and his teachings should be put above any allegiance to a particular group or land. So long as this principle is observed, allegiance to one’s family and to particular human gatherings and to one’s homeland is recognized (9:24).

As Muslims live in larger groups and in lands where they can prosper, they have to live with other religions and sects. Moreover, contemporary globalism is creating unavoidable interdependence among all humankind, whatever their natural-born or acquired differences may be.
For a long time, the consensus was regarded as essential to achieving uniformity in beliefs and human values.

Political pluralism holds that power and authority should not be monopolized by a single group, order, or organization. All citizens should be allowed to compete legitimately or to cooperate. If pluralism is unavoidably determined in cognitive matters, it is essential when it comes to natural-born differences. Pluralism in religion recognizes the multiplicity of religious groups, and the rights of belief, expression, assembly, and legit mate activity for every individual, for each religious group and for the group. Unless human understanding and cooperation supersede both inborn and acquired differences, “holocausts” and “ethnic cleansings” will continue.

On a global scale, it will breed either ceaseless conflict or self-imposed isolation. Multiethnic countries may always face the horrors of civil war, terrorism, or secession, which cripple the country and pressure the whole world. When pluralism becomes a conventional national and universal principle, inborn and acquired, differences will enrich the intellectual, moral, and material assets of humankind through constructive interactions from all parties.

The divine messages from “the Lord of All-Being” (The Quran 1:2) can be invaluable in conducting their followers toward a universal pluralism. However, because parallel texts in the divine sources may sometimes seem to differ because they initially responded to different circumstances, the believing masses may fail to understand them in their entirety. Instead of making a distinction between the general principle and the particular situation, they may be inclined for individual or collective reasons in given circumstances to adapt chauvinistic and confrontational attitudes. Hermeneutics should provide the proper interpretation of God’s message in its entirety, thereby protecting believers from distorting divine guidance through that kind of selectivity and one-sided-ness. This creates a false impression of exclusiveness and generates unethical behavior, discrimination, and injustice.

Late Dr. Fathi Osman (1928 – 2010) was a professor of Islamic Studies and taught at several universities in the Muslim World and the West. Among these universities are Al-Azhar University in Egypt, Houran University in Algeria, Ibn Saud University in Saudi Arabia, International Islamic University in Malaysia, Temple University, University of Southern California and Georgetown University in America. He was also the author of several books.