Rights of Minorities in Islam

Shariah enunciates explicitly and makes it binding that minorities, too, will be entitled to rights as granted to Muslims, while living in an Islamic society. Indeed, Islam urges allegiance to providence, but neither puts pressure on one’s changing articles of faith nor resorts to coercion in the matters of religion. As for the preaching of the Divine message, the Holy Qur’an says:

‘There is no compulsion in religion; no doubt the virtuous path has become clearly distinct from the erring; then whoso does not accept devil and believes in Allah, he grasped a very firm knot which is never to open and Allah Hears and Knows.’   (Baqarah: 256)

At another point, preaching that hurts one’s religious sentiments is barred by saying:

‘O Muhammad (PBUH)! Invite mankind to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His path, and He is the Best Aware of those who are guided.’   (Nahl: 125)

The rights that Islam has bestowed on minorities can best be adjudged from the sayings of Prophet Muhammad (PBUH). He said, ‘The violators of agreements who tend to usurpation of others’ rights or those who take anything without lawful authority or against the will of the possessors, will be pointed out on the Day of Judgement, and they would be cornered on behalf of the complainant.’

The Holy Prophet (PBUH) always warned Muslims against any violation or infringement of the minorities’ rights. According to a hadith, the Prophet said, ‘Whosoever murders a zimmi will not enter the folds of Heaven, not even the fragrance which can be smelt at a distance of forty years (of travelling).’ In fact, Islam has given a directions, every now and then, for the protection of rights of minorities.

Once a Christian delegation came to meet the Holy Prophet (PBUH)’ He (PBUH) made arrangements for their stay in the Masjid-e-Nabwi. Even they were allowed to worship over there according to their religion. And they did so as graciously allowed by the Prophet.
(Ibne Sa’ad’ Al-Tabqaat al-Kubr)

At another occasion, when a delegation of Christians from Habsha called on the Holy Prophet (PBUH), he offered them to stay in Masjid-e-Nabwi. He provided them a warm hospitality and ensured their safety. He said, ‘These people are considered distinguished and, hence, are held in high esteem. This is why I have deemed it fit to become their host, and given them due respect that they deserve.’

It may be recalled that in his lifetime, Muslims and Non-Muslims (minorities) were treated as equals.

The Holy Prophet (PBUH) once said, ‘The protection of rights of Non-Muslims (dhimmis) is my foremost responsibility.’
‘Al-Masnad.

 Numerous examples can be quoted from Islamic history during the era of Khilafat-e-Rashida (The Pious Caliphate). Islam enjoins upon everybody (even a Non-Muslim) the right to personal liberty and right of confidentiality, as enjoyed by Muslims.

Islam allows all the Non-Muslims to follow their religion with full freedom. Thus, an Islamic State does not object to their creed and doesn’t even criticise their faith in any way. Obviously, the Non-Muslims can perform their religious rites and rituals within the limits of their places of worship. The Non-Muslims have the same freedom of religion and worship in their own way, as have the Muslims. Use of force or pressure for the propagation of Islam is strongly prohibited by the Quran. However, if the religion of a Non-Muslim comes into a direct clash with Islam, then Islamic law will take precedence.

For instance, it is not permissible for Christians to go around preaching their faith in an Islamic country even though they believe that it is compulsory for them to do so. The reason is because this directly clashes with Islam that forbids such a thing. One may ask “Why don’t you just let the non-Muslims preach their faith and let the people freely accept or reject? It is their personal choice”. Well then using the same logic, we could then argue “Why don’t you just let the drug’ dealers sell their drugs and let the people freely accept or reject? It is their personal choice”.

In the eyes of Islam, the Non-Muslim who preaches his faith is worse than a drug’ dealer selling drugs. If the drug’ dealer happens to convince someone to buy his drugs then the most harm that could possibly be inflicted on the person is that his carnal body dies from an overdose.

Islamic State doesn’t bar Non-Muslims to adopt any profession to earn their livelihood through fair means save that can prove detrimental to the state. In short, except for participating in the state affairs, they should be given all the rights which are sanctioned by the norms of justice and fairness for people in a civilised society, and in this regard, all dealings should be done in a befitting manner because Allah likes people who adopt this attitude.