If in the interest of the benevolent Moslem public, and of their faith, Moslems shall ask of the Christians for assistance, the latter shall not deny them what help, as an expression of friendship and goodwill, they are to render . . . we deem all help and succor rendered to them every way legitimate ([1], p. 21).
This passage follows Patel in that pluralism occurs when people of different religious traditions make their unique contribution for the common good of society by actively assisting each other in ways that are mutually beneficial to both parties ([1], p. 2). The nearest Arabic word that captures the essence of this passage is al-tasamuh, often translated as meaning “tolerance” ([1], p. 29). Tasamuh
“denotes generosity and ease from both sides on a reciprocal basis” ([81], p. 74). Building on Abdel Haleem, Kamali argues that the more precise Arabic equivalent of pluralism is al-ta’addudiyyah, which he translates literally to mean “pluralism” ([45], p. 29). Prophet Muhammad’s commitment and recognition of diversity is not an attempt to assimilate Christians into Muslim society; on the contrary, this kind of “deep pluralism” recognizes religious and cultural differences and engages in them in
order to gain a sound understanding of the values and commitments of the different other ([45], p. 28). At this stage of the paper, it is important to distinguish Prophet Muhammad’s religious pluralism from toleration, which allows only for coexistence [44]. In addition to encouraging Muslims and Christians to form bonds of solidarity, he advises individuals in each group to vigorously defend each other. The Covenant with the Christians of Persia reads:
All pious believers shall deem it their bounded duty to defend believers and to aid them whosesoever they may be, whether far or near, and throughout Christendom shall protect the places where they conduct worship, and those where their monks and priests dwell. Everywhere, in mountains, on the plains, in towns and in waste places, in deserts, and wheresoever they may be, that people shall be protected, both in their faith and in their property, both in the West and in the East, both on sea and land ([55], p. 18).
The text declares that defending Christian communities is the responsibility of the ummah. The text, furthermore, states that membership of a particular religious grouping does not set the standard of citizenship in Muslim nations. With regard to Christian citizens, the Prophet valued them and validated their beliefs by protecting them by means of his army. In the Covenants with the Christians of the World, he echoed the treatment of the Christian of the World by stating:
The covenant of Allah is that I should protect their land, their monasteries, with my power, my horses, my men, my weapons, my strength, and my Muslim followers . . . I place them under my protection, my security, and my trust at every moment ([75], pp. 49–50).
Muhammad’s protection of Christian communities is diametrically opposed to Muslim absolutists who view Christians as morally inferior to Muslims and thus incapable of becoming equal members of an Islamic state. Consider several recent events during which Daesh destroyed the property of Christians. In July 2014, Daesh set fire to a 1800-year-old church in Iraq’s second largest city, Mosul [82]. A statement released by Daesh a week before this incident stated that Mosul’s Christians should convert, pay a special tax, leave, or face death [82]. Months later, in February 2015, Daesh
members rounded up 220 Christian civilians in the village of Tal Tamir and burned two Christian churches. According to reports, they were peaceful villages that had nothing to do with the war [83]. The Covenants show that Muslim leaders are not advised by Muhammad to prohibit citizens from expressing non-Muslim identities or ruin churches, but are instead commanded to treat them as equal members of the ummah.
Considering that the “People of the Book” have a special status in the Islamic tradition, critics have wondered about the rights of non-Abrahamic communities living inside the territories of the ummah. Muslims during the time of Prophet Muhammad used the term “polytheists” to refer to people who do not have a tradition of a revealed book in their religion. A hadith reports a particular story that highlights the Prophet’s position on dealing with religious groups outside of the Abrahamic tradition.
