Islam, Pluralism, and Freedom of Religion

Tradition of difference of opinion among Muslim society would be fruitful as long as it is well managed. Based on this tradition, one will not easily claim his or her only truth. Unfortunately, difference of opinion and response on MUI’s (Indonesian Council of Ulema) fatwa does not involve any productive and conducive dialog. Furthermore, some element of society, who claimed on behalf of truth and God’s will, attacked other group that regarded as heretic in order to correct their religious creed and ritual. 

MUI is expected to be the mediator of various Islamic thoughts that currently develop in Indonesia. Unfortunately, MUI issued an authoritarian fatwa (religious edict) that constrains the freedom of thought, which is pillar of democracy. MUI condemn pluralism, liberalism and secularism on their own judgment that contradicts its real definition. In fact, definition of pluralism, liberalism and secularism must be resulted from a profound and serious study based on a broad perspective.

Pluralism in Islam

Pluralism is recognition of the law of God who created men of different groups, tribes, colors and religions so that they can learn, associate, and help each other. Pluralism recognizes those differences as inevitable reality. Pluralism excavates the common commitment to fight for something beyond the interest of group and religion namely justice, humanity, poverty alleviation/reduction, and education. Hence, describing pluralism as relativism is a fatal mistake since pluralism recognizes the existence of different faith and religion.

Recognition upon religious pluralism pledges the priority of inclusive principle (openness) within a community, which prioritizes accommodation and not conflict among them. It is because each religion wants to establish its claim of truth, whereas society is culturally and religiously heterogenic. Therefore, inclusive attitude becomes important as a way to raise the sensitivity toward any distinctive possibility that enriches human effort in searching spiritual and moral welfare. Allah explained in Quran (Al Hujuraat: 14) that plurality is God’s policy so that man may know one another and cooperate each other.

Quran (Al-Baqarah: 213) mentions: “Mankind were one community, and Allah sent (unto them) Prophets as bearers of good tidings as warners, and revealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed”. There are three facts on the fundamental conception of Quran regarding religious pluralism: (1) mankind unity under one God; (2) distinctiveness of religions brought by prophets; and (3) the role of revelation (Holy book) in harmonizing differences among different religious communities. On one hand, it does not deny the distinctiveness of religions; on the other hand, this also emphasizes the necessity to recognize human unity and the need of raising better understanding among religious community (The Islamic Roots of Democratic Pluralism, 2001).

To Abdulaziz Sachedina (2001), the main argument of religious pluralism in Qur’an based on the relation between the private faith and the public implication of faith within Muslim society. Quran is non-interventionist in regard with one’s personal belief, where human authority cannot perturb individual faith and belief. Meanwhile, Quran based on the principle of co-existence in regard with public faith, where the dominant religious community gives freedom to other religious communities. Based on this principle, Indonesian community that are Muslim majority, has to recognize, respect, and perform religious pluralism.

Freedom of Religion

In the past, all religion experienced misery and conflict due to the discriminative policy of government or the attitude of major religion. Therefore, almost all religion gives more attention upon the rights of freedom of religion. Freedom of religion, justice and political freedom are pillars to establish and uphold democracy. For this reason, human rights that guarantee the freedom of everyone to profess and practice their own religion and belief must be maintained. Certain religion or group must not force and use violence to dominate the scope of dakwah or missionary endeavor. 

Islam as moral tradition recognizes pluralism and freedom of religion based on two matters: first, pluralism calls upon the use of human reason. Quran respects the rational choice and individual motivation. Being Muslim is a rational choice and individual response. Quran explained that there is no compulsion in religion, since religion is the result of individual choice and freedom. Second, social acceptation upon Islamic value as an individual understanding that differs from society to society. This basis of pluralism is maintained by difference of opinion allowed by the social norms. This social dialectic will develop and strengthen the acceptable definition of ethical values (M. Khalid Masud, The Scope of Pluralism in Islamic Moral Traditions, 2002). Hence, tradition of interfaith dialog is important to develop Islamic ethical values that honor freedom of religion.

Therefore, the state has to affirm its role as guarantor of freedom of religion. State has to guarantee that freedom of religion will not violate other people’s rights. State should not endorse one religion or group and oppress the others. The function of state is to guarantee freedom of everyone to profess and practice their own religion because there is an absolute relation between freedom of religion, institution, and policy that guarantee the freedom. Otherwise, the democratic life and the guarantee of freedom for citizens will be under a big threat. 

Finally, Indonesian government and society must honor and implement the principle of religious pluralism and religious freedom. It is because freedom and recognition upon pluralism is a good potency to revive this country out of tyranny and corruption. Principles of freedom, equality, and social justice must be established beyond differences of group, religion and religious understanding. We have to pray together and try hard to end this democratic crisis and religious authoritarianism. Walahu A’lam Bisshawab.