Editing Religious pluralism (section)

==Islam==
{{primary section|date=March 2024}}
[[File:Golden_Crescent_Moon.jpg|thumb | 180px | right | alt=Crescent symbol. |
The [[crescent]], a symbol of the [[Islamic world]]]]
{{Main|Islam and other religions|Liberalism and progressivism within Islam}}

Following a period of fighting lasting around a hundred years before 620 AD which mainly involved Arab and Jewish inhabitants of [[Medina]] (then known as ''Yathrib''), religious freedom for Muslims, Jews and [[Paganism|pagans]] was declared by [[Muhammad]] in the [[Constitution of Medina]]. In early Muslim history (until mid 11th century), most Islamic scholars maintained a level of separation from the state which helped to establish some elements of institutional religious freedom. The Islamic [[Caliphate]] later guaranteed religious freedom under the conditions that non-Muslim communities accept ''[[dhimmi]]'' status and their adult males pay the ''[[jizya]]'' tax instead of the ''[[zakat]]'' paid by Muslim citizens.<ref>{{cite book|last=Njeuma|first=Martin Z.|title=Fulani Hegemony in Yola (Old Adamawa) 1809–1902|url=https://books.google.com/books?id=dfQA4Q6fX7EC&q=Fulani%20Hegemony%20in%20Yola%20(Old%20Adamawa)%201809-1902&pg=PA82|year=2012|publisher=African Books Collective|isbn=978-9956726950|page=82|quote=Of all the various forms of taxation known to Islamic communities, it seems only two{{snd}} the zakat and the jixya were of importance in Adamawa. [...] The jizya was the levy on non-Muslim peoples who surrendered to Islam and were given the status dhimmi}}</ref> Though Dhimmis were not given the same political rights as Muslims, they nevertheless did enjoy equality under the laws of property, contract, and obligation.<ref>H. Patrick Glenn, ''Legal Traditions of the World''. [[Oxford University Press]], 2007, p. 219.</ref><ref>The French scholar Gustave Le Bon (the author of ''La civilisation des Arabes'') writes "that despite the fact that the incidence of taxation fell more heavily on a Muslim than a non-Muslim, the non-Muslim was free to enjoy equally well with every Muslim all the privileges afforded to the citizens of the state. The only privilege that was reserved for the Muslims was the seat of the caliphate, and this, because of certain religious functions attached to it, which could not naturally be discharged by a non-Muslim." Mun'im Sirry (2014), ''Scriptural Polemics: The Qur'an and Other Religions'', p. 179. [[Oxford University Press]]. {{ISBN|978-0199359363}}.</ref><ref>{{cite book|last1=Abou El Fadl|first1=Khaled|author-link=Khaled Abou El Fadl|title=The Great Theft: Wrestling Islam from the Extremists|date=2007|publisher=[[HarperOne]]|isbn=978-0061189036|page=204|quote = According the dhimma status system, non-Muslims must pay a poll tax in return for Muslim protection and the privilege of living in Muslim territory. Per this system, non-Muslims are exempt from military service, but they are excluded from occupying high positions that involve dealing with high state interests, like being the president or prime minister of the country. In Islamic history, non-Muslims did occupy high positions, especially in matters that related to fiscal policies or tax collection.}}</ref>

Religious pluralism existed in classical [[Islamic ethics]] and [[Sharia]], as the [[religious law]]s and courts of other religions, including Christianity, Judaism and [[Hinduism]], were usually accommodated within the Islamic legal framework, as seen in the early [[Caliphate]], [[Al-Andalus]], [[Muslim conquest in the Indian subcontinent|Indian subcontinent]], and the [[Millet (Ottoman Empire)|Ottoman Millet]] system.<ref name="Weeramantry-138">{{cite book|last=Weeramantry|first=C. G.|title=Justice Without Frontiers: Furthering human rights. Volume 1|url=https://books.google.com/books?id=3-1sH1wc58UC|year=1997|publisher=Martinus Nijhoff Publishers|isbn=9041102418|page=[https://books.google.com/books?id=3-1sH1wc58UC&pg=PA138 138]}}</ref><ref name="Sachedina">{{cite book|title=The Islamic Roots of Democratic Pluralism|first=Abdulaziz Abdulhussein|last=Sachedina|year=2001|publisher=[[Oxford University Press]]|isbn=0195139917|url-access=registration|url=https://archive.org/details/islamic_sac_2001_00_4172}}</ref> In medieval Islamic societies, the ''[[qadi]]'' (Islamic judges) usually could not interfere in the matters of non-Muslims unless the parties voluntarily choose to be judged according to Islamic law, thus the ''dhimmi'' communities living in [[Islamic state]]s usually had their own laws independent from the Sharia law, such as the Jews who would have their own ''[[Halakha]]'' courts.<ref>{{cite book |title=Under Crescent and Cross: The Jews in the Middle Ages|author=Mark R. Cohen|publisher=[[Princeton University Press]]|year=1995|isbn=069101082X|page=74|url=https://books.google.com/books?id=fgbib5exskUC&q=cohen+Under+Crescent+and+Cross|access-date=10 April 2010|author-link=Mark R. Cohen}}</ref>

Dhimmis were allowed to operate their own courts following their own legal systems in cases that did not involve other religious groups, or capital offences or threats to public order.<ref name="al-Qattan-99">{{cite journal |doi=10.1017/S0020743800055501|first=Najwa|last=al-Qattan|title=Dhimmis in the Muslim Court: Legal Autonomy and Religious Discrimination|journal=International Journal of Middle East Studies|volume=31|issue=3|pages=429–444|publisher=University of Cambridge|year=1999|s2cid=159763960 |issn=0020-7438}}</ref> Non-Muslims were allowed to engage in religious practices that were usually forbidden by Islamic law, such as the consumption of alcohol and pork, as well as religious practices which Muslims found repugnant, such as the [[Zoroastrianism|Zoroastrian]] practice of [[incest]]uous [[Xwedodah|"self-marriage"]] where a man could marry his mother, sister or daughter. According to the famous Islamic legal scholar [[Ibn Qayyim]] (1292–1350), non-Muslims had the right to engage in such religious practices even if it offended Muslims, under the conditions that such cases not be presented to Islamic Sharia courts and that these religious minorities believed that the practice in question is permissible according to their religion.<ref>{{cite book |title=Islam and the Blackamerican: looking toward the third resurrection|author=Sherman A. Jackson|publisher=[[Oxford University Press]]|year=2005|isbn=019518081X|page=144|url=https://books.google.com/books?id=nprKYM8sleYC&q=ankiha+fasida&pg=PA144|access-date=10 April 2010}}</ref>

Despite Dhimmis enjoying special statuses under the Caliphates, they were not considered equals, and sporadic persecutions of non-Muslim groups did occur in the history of the Caliphates.<ref>[[A Shameful Act: The Armenian Genocide and the Question of Turkish Responsibility]] {{ISBN|0805079327}}</ref><ref>{{Cite web|title=Granada|author1= Richard Gottheil|author2= Meyer Kayserling|url=https://jewishencyclopedia.com/articles/6855-granada|date=1906|access-date=2023-01-02|website=jewishencyclopedia.com}}</ref><ref>{{Cite web|url=https://www.jewishvirtuallibrary.org/jews-of-morocco|title=Jews of Morocco|website=www.jewishvirtuallibrary.org}}</ref> 

The primary sources that guide Islam, namely [[Quran]] and [[hadith|Sunnah]]s, may be interpreted as promoting the fundamental right to practice an individual's belief.<ref>Cole & Hammond (1974), "Religious pluralism, legal development, and societal complexity: rudimentary forms of civil religion", ''Journal for the Scientific Study of Religion'', vol. 13, no. 2, pp. 177–189</ref><ref name="Bonner 2008 p23-31">Michael Bonner (2008), ''Jihad in Islamic History: Doctrines and Practice'', Princeton University Press, {{ISBN|978-0691138381}}, pp. 23–31</ref> However, the acceptability of religious pluralism within Islam remains a topic of active debate, though the vast majority of Islamic scholars and historical evidences reveal Islam's commitment to no coercion in religion, supporting pluralism in the context of relative toleration. Hamed Kazemzadeh, a pluralist orientalist, argues that cultural absolutism of ours is, of course, today under heavy pressure, a double pressure of defining and semi-bankrupt imperialism and surprisingly strong counter assertive challenge that changed the mentality of Muslims to have a pluralist identity.<ref name="Kazemzadeh 2017" /> Then he highlights the policy method of Islam Messenger in the early Islamic civilization toward other religions.

In Surah Al-Tawba, verse 29 demands Muslims to fight all those who do not believe in Islam, including Christians and Jews (People of the Book), until they pay the [[Jizya]], a tax, with willing submission.
{{blockquote|
Fight those who do not believe in Allah and the Last Day, nor comply with what Allah and His Messenger have forbidden, nor embrace the religion of truth from among those who were given the Scripture, until they pay the tax, willingly submitting, fully humbled.|{{qref|9|29|c=y}} }}

Some people have concluded from verse 9:29, that Muslims are commanded to attack all non-Muslims until they pay money, but Shaykh Jalal Abualrub writes:
{{blockquote|
These Ayat (Quranic verses) stress the necessity of fighting against the People of the Scripture, but under what conditions? We previously established the fact that the Islamic State is not permitted to attack non-Muslims who are not hostile to Islam, who do not oppress Muslims, or try to convert Muslims by force from their religion, or expel them from their lands, or wage war against them, or prepare for attacks against them. If any of these offenses occurs, however, Muslims are permitted to defend themselves and protect their religion. Muslims are not permitted to attack non-Muslims who signed peace pacts with them, or non-Muslims who live under the protection of the Islamic State.|source=Abualrub, Holy Wars, Crusades, Jihad }}

In Surah Al-Nisa, verse 89 has been misquoted to seem that it says to slay the [[Apostasy|apostates]]. In actuality, it only commands Muslims to fight those who practice oppression or persecution or attack the Muslims.
{{blockquote|
<poem>4:88 Why are you ˹believers˺ divided into two groups regarding the hypocrites while Allah allowed them to regress ˹to disbelief˺ because of their misdeeds? Do you wish to guide those left by Allah to stray? And whoever Allah leaves to stray, you will never find for them a way.
4:89 They wish you would disbelieve as they have disbelieved, so you may all be alike. So do not take them as allies unless they emigrate in the cause of Allah. But if they turn away, then seize them and kill them wherever you find them, and do not take any of them as allies or helpers,
4:90 except those who are allies of a people you are bound with in a treaty or those wholeheartedly opposed to fighting either you or their own people. If Allah had willed, He would have empowered them to fight you. So if they refrain from fighting you and offer you peace, then Allah does not permit you to harm them.
4:91 You will find others who wish to be safe from you and their own people. Yet they cannot resist the temptation ˹of disbelief or hostility˺. If they do not keep away, offer you peace, or refrain from attacking you, then seize them and kill them wherever you find them. We have given you full permission over such people.</poem>|{{qref|4|88-91|c=y}} }}

===Sufism===
The [[Sufi]]s were practitioners of the esoteric mystic traditions within an Islam at a certain point. Sufism is defined by the Sufi master or [[Pir (Sufism)]] or [[fakeer]] or [[Wali]] in the language of the people by dancing and singing and incorporating various philosophies, theologies, ideologies and religions together (e.g., Christianity, Judaism, Paganism, Platonism, Zoroastrianism, Buddhism, Hinduism, Sikhism and so forth with time). Famous Sufi masters include [[Rumi]], [[Abul Hasan ash-Shadhili|Shadhili]], [[Sheikh Farid]], [[Bulleh Shah]], [[Shah Hussain]], [[Shams Tabrizi]], [[Waris Shah]], [[al-Ghazali]], [[Mian Mir]], [[Attar of Nishapur]], [[Amir Khusrow]], and [[Salim Chishti]]. The Sufis were considered by many to have divine revelations with messages of peace, tolerance, equality, pluralism, love for all and hate for no one, humanitarians, philosophers, psychologists and much more. Many taught that if one wants to change the world, one must change oneself and thereby change the whole world. The views of the Sufi poets, philosophers and theologians have inspired multiple forms of modern-day academia as well as philosophers of other religions. See also [[Blind men and an elephant]]. But undoubtedly, the most influential Sufi scholar to have embraced the world is Jalaluddin Muhammad Rumi. He was born in 1207 AD in a northern province of Afghanistan; however, he later had to seek refuge in Turkey following the invasion of Afghanistan by Mongols.<ref>{{Cite web |title=Rumi the Alchemist of Interfaith Tolerance |url=http://registan.net/2007/11/12/rumi-the-alchemist-of-interfaith-tolerance/ |access-date=2023-05-18 |website=registan.net}}</ref> Rumi, through his poetry and teachings, propagated inter-faith harmony like none other. He served as a uniting figure for people of different faiths and his followers included Muslims, Christians and Jews. Even today, Rumi's popularity does not cease to exist within the Sufi Muslim community and his message of peace and harmony transcends religious and geographical boundaries.

Rumi says:
<blockquote>
I looked for God. I went to a temple, and I didn't find him there. Then I went to a church, and I didn't find him there. And then I went to a mosque, and I didn't find him there. And then finally I looked in my heart, and there he was. 
</blockquote>

Rumi also says:
<blockquote>
How many paths are there to God? There are as many paths to God as there are souls on the Earth.
</blockquote>

Rumi also says:
 <blockquote>
A true Lover doesn't follow any one religion,
be sure of that.
Since in the religion of Love,
there is no irreverence or faith.
When in Love,
body, mind, heart and soul don't even exist.
Become this,
fall in Love,
and you will not be separated again.
</blockquote>

===Ahmadiyya===
{{See also|Prophethood (Ahmadiyya)}}
Ahmadis recognize many founders of world religions to be from God, who all brought teaching and guidance from God to all peoples. According to the [[Ahmadiyya]] understanding of the [[Quran]], every nation in the history of mankind has been sent a prophet, as the Quran states: ''And there is a guide for every people''. Though the Quran mentions only 24 prophets, the founder of Islam, [[Muhammad]] states that the world has seen 124,000 prophets. Thus other than the prophets mentioned in the Quran, Ahmadis, with support from theological study also recognize [[Buddha]], [[Krishna]], founders of [[Religion in China|Chinese religions]] to be divinely appointed individuals.

The Second [[Mirza Basheer-ud-Din Mahmood Ahmad|Khalifatul Maish]] of the [[Ahmadiyya Muslim Community]] writes:
"According to this teaching there has not been a single people at any time in history or anywhere in the world who have not had a warner from God, a teacher, a prophet. According to the Quran there have been prophets at all times and in all countries. India, China, Russia, Afghanistan, parts of Africa, Europe, America—all had prophets according to the theory of divine guidance taught by the Quran. When, therefore, Muslims hear about prophets of other peoples or other countries, they do not deny them. They do not brand them as liars. Muslims believe that other peoples have had their teachers. If other peoples have had prophets, books, and laws, these constitute no difficulty for Islam."<ref name="Intro to Quran">"Introduction to the Study of the Holy Qur’an" by Mirza Bashir-ud-Din Mahmood Ahmad. Part 2, Argument 4 Section labeled "A Grand Conception"</ref>

[[Mirza Ghulam Ahmad]], founder of the [[Ahmadiyya Muslim Community]] wrote in his book ''[[A Message of Peace]]'':
"Our God has never discriminated between one people and another. This is illustrated by the fact that all the potentials and capabilities (Prophets) which have been granted to the Aryans (Hindus) have also been granted to the races inhabiting Arabia, Persia, Syria, China, Japan, Europe and America."<ref name="Mirza Ghulam Ahmad p. 6">"A Message of Peace" by Mirza Ghulam Ahmad, p. 6</ref>

===In modern practice===
Religious pluralism is a contested issue in modern Islamic countries. Twenty-three Islamic countries have laws, as of 2014, which make it a crime, punishable with death penalty or prison, for a Muslim, by birth or conversion, to [[Apostasy|leave Islam]] or convert to another religion.<ref name="LoC Apostasy">[https://www.loc.gov/law/help/apostasy/apostasy.pdf Laws Criminalizing Apostasy in Selected Jurisdictions] Library of Congress, US Government (May 2014)</ref><ref>{{Cite web |title=About this Collection {{!}} Legal Reports (Publications of the Law Library of Congress) {{!}} Digital Collections {{!}} Library of Congress |url=https://www.loc.gov/collections/publications-of-the-law-library-of-congress/about-this-collection/ |access-date=2023-05-18 |website=Library of Congress, Washington, D.C. 20540 USA}}</ref><ref>Doi, Abdur Rahman (1984), ''Shari`a: The Islamic Law''; Taha Publishers; London UK</ref> In Muslim countries such as [[Algeria]], it is illegal to preach, persuade or attempt to convert a Muslim to another religion.<ref>Law No. 02-06 (bis), al Jarida al Rasmiyya, vol.12, 1 March 2006</ref> [[Saudi Arabia]] and several Islamic nations have strict laws against the construction of Christian churches, Jewish synagogues, Hindu temples and Buddhist stupas anywhere inside the country, by anyone including minorities working there.<ref name="Meister 2010 p23-57" /> [[Brunei]] in southeast Asia adopted [[Sharia]] law in 2013 that prescribes a death penalty for any Muslim who converts from Islam to another religion.<ref name="LoC Apostasy" /> Other Islamic scholars state Sharia does not allow non-Muslim minorities to enjoy religious freedoms in a Muslim-majority nation, but other scholars disagree.<ref>{{cite web|url=http://islamnewsroom.com/news-we-need/329-yusuf-estes-correcting-quran-misquotes|title=Yusuf Estes Corrects QURAN Mis-Quotes|first=Ansar Al|last=Adl|website=Islam News Room|access-date=14 March 2018}}</ref><ref>Mawdudi, S. Abul `Ala (1982), ''The Rights of Non-Muslims in Islamic State'', Islamic Publications, Lahore, Pakistan.</ref><ref>Abdullah, Najih Ibrahim Bin (1988), "The Ordinances of the People of the Covenant and the Minorities in an Islamic State", ''Balagh Magazine'', Cairo, Vol. 944, 29 May 1988; Also see 5 June 1988 article by the same author.</ref>

The Islamic Republic of Pakistan is a multi-racial and multi-religious nation, where Muslims form the majority. Residents of Pakistan follow many of the major religions. Pakistan's diverse cultural and religious heritage is part of its multicultural history, but there is a lack of tolerance towards religious minorities in Pakistan. Minorities are facing exploitation by extremist groups, and some sections of the society show hatred towards them, religious minorities are not allowed to join the mainstream of the society because of their religion.<ref>{{Cite web |date=2021-07-29 |title=Pakistan: Right to freedom of religion or belief under sustained attack |url=https://www.icj.org/pakistan-right-to-freedom-of-religion-or-belief-under-sustained-attack/ |access-date=2023-09-25 |website=International Commission of Jurists |language=en-US}}</ref><ref>{{cite journal |last1=Mehfooz |first1=Musferah |title=Religious Freedom in Pakistan: A Case Study of Religious Minorities |journal=Religions |date=January 2021 |volume=12 |issue=1 |pages=51 |doi=10.3390/rel12010051 |language=en |issn=2077-1444|doi-access=free }}{{Creative Commons text attribution notice|cc=by4|from this source=yes}}</ref>