Pluralism and diversity are defined as "the diversity
of viewpoints and stances regarding a particular approach or idea."
Pluralism encompasses various forms, including political pluralism, economic
pluralism, religious pluralism, and cultural pluralism. Political and economic
pluralism in a society means the existence of more than one political or
economic system. Religious pluralism means the presence of several religious
orientations within a society whose adherents coexist peacefully and
harmoniously. Cultural pluralism means the existence of smaller groups within a
larger society, each with its own cultural identities, values, and practices,
which the society accepts and respects within the framework of its agreed-upon
laws and system.
It is in the nature of the Quranic approach to accept
diversity and acknowledge the other, as in the words of God Almighty: “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-Taqwa [i.e. one of the Muttaqun (pious
- see V. 2:2). Verily, Allah is All-Knowing, All-Aware.” (Surat Al-Hujurat 13)
Pluralism and diversity are an invitation to get to know one another and
cooperate in doing good and avoiding sin and aggression, as in the words of God
Almighty: “O you who believe! Violate not the sanctity of the Symbols of Allah,
nor of the Sacred Month, nor of the animals brought for sacrifice, nor the
garlanded people or animals, etc. [Marked by the garlands on their necks made from
the outer part of the tree-stems (of Makkah) for their security], not the
people coming to the Sacred House (Makkah), seeking the bounty and good
pleasure of their Lord. But when you finish the Ihram (of Hajj or 'Umrah), you
may hunt, and let not the hatred of some people in (once) stopping you from
Al-Masjid-al-Haram (at Makkah) lead you to transgression (and hostility on your
part). Help one another in Al-Birr and At-Taqwa (virtue, righteousness, and
piety), but do not help one another in sin and transgression. And fear Allah.
Verily, Allah is severe in punishment.” (Al-Ma'idah: 2) The concept of
pluralism in the Quran came with a cultural, humanistic, and civilizational
dimension, giving Yathrib a new name, calling it "al-Madinah" (the
City) in the Almighty's words: "It was not for the people of Madinah and
those around them of the bedouins to remain behind after the Messenger of Allah
or to prefer themselves to him. That is because they are not afflicted by
thirst or fatigue or hunger in the cause of Allah, nor..." It was not
becoming of the people of Al-Madinah and the bedouins of the neighborhood to
remain behind Allah's Messenger (Muhammad SAW when fighting in Allah's Cause)
and (it was not becoming of them) to prefer their own lives to his life. That
is because they suffer neither thirst nor fatigue nor hunger in the cause of
Allah, nor do they take any step to raise the anger of disbelievers nor inflict
any injury upon an enemy, but it is written to their credit as a deed of
righteousness. Surely, Allah wastes not the reward of the Muhsinun” (Surat
At-Tawbah: 120); and in His saying, may He be glorified: “They (hypocrites)
say: ‘If we return to Al-Madinah, indeed the more honorable (Abdullah bin Ubai
bin Salul, the chief of hypocrites at Al-Madinah) will expel therefrom the
meaner (i.e., Allah’s Messenger SAW). "But honor, power, and glory belong
to Allah, His Messenger (Muhammad SAW), and to the believers, but the
hypocrites know not." (Surat Al-Munafiqun: 8). This concept is that of a
civil state built on faith-based foundations, a concept many countries strive
to implement and establish, encountering significant resistance from those who
follow their desires and advocate injustice and tyranny. Diversity and
pluralism strengthen cooperation and stability among nations and peoples for
the common good, preventing conflicts and wars between them. Among the most
striking examples of diversity in the Islamic state throughout its
civilizational history are linguistic, ethnic, and cultural diversity. Arabs, Turks,
Berbers, Persians, Kurds, Indians, and other ethnicities and nationalities
mingled within it.
Before the Prophet's migration, Medina was a mix of
warring tribes. When the Messenger of God, peace and blessings be upon him, and
his noble companions migrated to Medina, they laid the foundation for a Muslim
society based on virtue, solidarity, and cooperation; a Muslim society rich in
diversity and pluralism. The society of Medina consisted of Muslims from the
Aws and Khazraj tribes, as well as migrants from various clans: Arabs and
non-Arabs (Bilal, Suhaib, Khabbab, Salman, Ammar ibn Yasir, Zayd ibn Haritha
and his son Usama, and others). There were also various Jewish clans, each with
its own distinct culture and customs, and each with its own isolated dwellings
within its own walls—a strong sense of sectarianism and exclusivity bordering
on fanaticism. This diversity and pluralism were governed by the
"Constitution of Medina," whose texts were drafted by the Prophet
Muhammad, peace and blessings be upon him. This constitution recognized,
respected, and protected pluralism within the Muslim community and within the
Jewish clans. It stipulated that those who differed should not cooperate with
enemies, seek to undermine the Islamic system, or use violence. Anyone who did
so had the right to intervene to prohibit and prevent such actions. One of the
most beautiful and practical examples of pluralism and diversity is the stay of
the Christians of Najran in the Prophet's Mosque for approximately seventeen
days. They held their Sunday services and directed their prayers towards
Jerusalem after arriving in Medina and meeting the Prophet, peace and blessings
be upon him. Another example of pluralism and diversity, and perhaps the most
poignant, is what Imam Ali ibn Abi Talib, may God be pleased with him, the
Caliph of the Muslims, did with the Kharijites. Despite their denunciation of
him, he did not fight them until they used force and violence against the
Muslims and killed some of them. Similarly, the stance of Umar ibn al-Khattab,
may God be pleased with him, towards the Christians of Najran embodied the
spirit of cultural pluralism established by the Holy Quran and the Prophetic
Sunnah. During Umar's caliphate, the Christians of Najran wanted to leave
Najran, abandoning their land and homes: some to Syria and others to Basra. He
wrote to his agents in both Syria and Basra to compensate them with land
according to their documents, to support them with a sum of money, and to
exempt them from taxes and tribute for two years so that they could develop and
build their wealth.
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