Back
About RSIS
Introduction
Building the Foundations
Welcome Message
Board of Governors
Staff Profiles
Executive Deputy Chairman’s Office
Dean’s Office
Management
Distinguished Fellows
Faculty and Research
Associate Research Fellows, Senior Analysts and Research Analysts
Visiting Fellows
Adjunct Fellows
Administrative Staff
Honours and Awards for RSIS Staff and Students
RSIS Endowment Fund
Endowed Professorships
Career Opportunities
Getting to RSIS
Research
Research Centres
Centre for Multilateralism Studies (CMS)
Centre for Non-Traditional Security Studies (NTS Centre)
Centre of Excellence for National Security
Institute of Defence and Strategic Studies (IDSS)
International Centre for Political Violence and Terrorism Research (ICPVTR)
Research Programmes
National Security Studies Programme (NSSP)
Social Cohesion Research Programme (SCRP)
Studies in Inter-Religious Relations in Plural Societies (SRP) Programme
Other Research
Future Issues and Technology Cluster
Research@RSIS
Science and Technology Studies Programme (STSP) (2017-2020)
Graduate Education
Graduate Programmes Office
Exchange Partners and Programmes
How to Apply
Financial Assistance
Meet the Admissions Team: Information Sessions and other events
RSIS Alumni
Outreach
Global Networks
About Global Networks
RSIS Alumni
Executive Education
About Executive Education
SRP Executive Programme
Terrorism Analyst Training Course (TATC)
International Programmes
About International Programmes
Asia-Pacific Programme for Senior Military Officers (APPSMO)
Asia-Pacific Programme for Senior National Security Officers (APPSNO)
International Conference on Cohesive Societies (ICCS)
International Strategy Forum-Asia (ISF-Asia)
Publications
RSIS Publications
Annual Reviews
Books
Bulletins and Newsletters
RSIS Commentary Series
Counter Terrorist Trends and Analyses
Commemorative / Event Reports
Future Issues
IDSS Papers
Interreligious Relations
Monographs
NTS Insight
Policy Reports
Working Papers
External Publications
Authored Books
Journal Articles
Edited Books
Chapters in Edited Books
Policy Reports
Working Papers
Op-Eds
Glossary of Abbreviations
Policy-relevant Articles Given RSIS Award
RSIS Publications for the Year
External Publications for the Year
Media
Cohesive Societies
Sustainable Security
Other Resource Pages
News Releases
Speeches
Video/Audio Channel
External Podcasts
Events
Contact Us
S. Rajaratnam School of International Studies Think Tank and Graduate School Ponder The Improbable Since 1966
Nanyang Technological University Nanyang Technological University
  • About RSIS
      IntroductionBuilding the FoundationsWelcome MessageBoard of GovernorsHonours and Awards for RSIS Staff and StudentsRSIS Endowment FundEndowed ProfessorshipsCareer OpportunitiesGetting to RSIS
      Staff ProfilesExecutive Deputy Chairman’s OfficeDean’s OfficeManagementDistinguished FellowsFaculty and ResearchAssociate Research Fellows, Senior Analysts and Research AnalystsVisiting FellowsAdjunct FellowsAdministrative Staff
  • Research
      Research CentresCentre for Multilateralism Studies (CMS)Centre for Non-Traditional Security Studies (NTS Centre)Centre of Excellence for National SecurityInstitute of Defence and Strategic Studies (IDSS)International Centre for Political Violence and Terrorism Research (ICPVTR)
      Research ProgrammesNational Security Studies Programme (NSSP)Social Cohesion Research Programme (SCRP)Studies in Inter-Religious Relations in Plural Societies (SRP) Programme
      Other ResearchFuture Issues and Technology ClusterResearch@RSISScience and Technology Studies Programme (STSP) (2017-2020)
  • Graduate Education
      Graduate Programmes OfficeExchange Partners and ProgrammesHow to ApplyFinancial AssistanceMeet the Admissions Team: Information Sessions and other eventsRSIS Alumni
  • Outreach
      Global NetworksAbout Global NetworksRSIS Alumni
      Executive EducationAbout Executive EducationSRP Executive ProgrammeTerrorism Analyst Training Course (TATC)
      International ProgrammesAbout International ProgrammesAsia-Pacific Programme for Senior Military Officers (APPSMO)Asia-Pacific Programme for Senior National Security Officers (APPSNO)International Conference on Cohesive Societies (ICCS)International Strategy Forum-Asia (ISF-Asia)
  • Publications
      RSIS PublicationsAnnual ReviewsBooksBulletins and NewslettersRSIS Commentary SeriesCounter Terrorist Trends and AnalysesCommemorative / Event ReportsFuture IssuesIDSS PapersInterreligious RelationsMonographsNTS InsightPolicy ReportsWorking Papers
      External PublicationsAuthored BooksJournal ArticlesEdited BooksChapters in Edited BooksPolicy ReportsWorking PapersOp-Eds
      Glossary of AbbreviationsPolicy-relevant Articles Given RSIS AwardRSIS Publications for the YearExternal Publications for the Year
  • Media
      Cohesive SocietiesSustainable SecurityOther Resource PagesNews ReleasesSpeechesVideo/Audio ChannelExternal Podcasts
  • Events
  • Contact Us
    • Connect with Us

      rsis.ntu
      rsis_ntu
      rsisntu
      rsisvideocast
      school/rsis-ntu
      rsis.sg
      rsissg
      RSIS
      RSS
      Subscribe to RSIS Publications
      Subscribe to RSIS Events

      Getting to RSIS

      Nanyang Technological University
      Block S4, Level B3,
      50 Nanyang Avenue,
      Singapore 639798

      Click here for direction to RSIS

      Get in Touch

    Connect
    Search
    • RSIS
    • Publication
    • RSIS Publications
    • CO05063 | Islam, Pluralism & Multi-Culturalism
    • Annual Reviews
    • Books
    • Bulletins and Newsletters
    • RSIS Commentary Series
    • Counter Terrorist Trends and Analyses
    • Commemorative / Event Reports
    • Future Issues
    • IDSS Papers
    • Interreligious Relations
    • Monographs
    • NTS Insight
    • Policy Reports
    • Working Papers

    CO05063 | Islam, Pluralism & Multi-Culturalism
    Muhammad Haniff Hassan

    09 September 2005

    download pdf

    Commentary

    EXTREMISTS often see the world in a binary Manichean perspective: ‘us’ versus ‘them’. Similarly, Muslim extremists see the world to be in a constant battle between believers and disbelievers. All disbelievers are perceived to be in some sort of a conspiracy to destroy the believers. They will not be pleased with the believers until they follow the disbelievers’ way of life.

    According to the extremists, Muslims are to be wary and suspicious towards all disbelievers and whatever comes from them. They should not associate themselves with the disbelievers so as to avoid anything that may dilute their identity and sacrifice Islamic principles. Some even proclaim that co-existing with ‘the infidels’ will deny Muslims God’s Paradise in the Hereafter. For extremists, Islam as a way of life means Muslims do not require anything from others to live in the contemporary world.

    If such a perspective is accepted by Muslims, it will mean a tremendous challenge for them to live in a pluralistic and multi-cultural setting, especially for Muslims living as minorities in largely non-Muslim countries. Even Muslims living in predominantly Muslim countries should not take the issue for granted, because globalisation predisposes them to pluralism.

    It is important that Muslims have the correct mindset and attitude towards pluralism and multi-culturalism so that they may achieve peace and harmonious living in this world, which is the essence of Islam.

    Pluralism is Natural

    Islam teaches that pluralism is part and parcel of the laws of nature. There are numerous references to this in the Quran which, for example, refers to the diversity of nature. Even fruits, though of one type, may look and taste different (Quran, 6:141-142). The Quran states that God created the different sexes and ethnic groups among mankind for positive reasons, that is, to know and understand each other (49: 13).

    Muslims and non-Muslims are also not homogenous, and they come in different forms, types and even colours. God accords each one of them their own status and ruling, as can be found in the verses in 8:72-75 and 60:8-9. For example, the Quran allocates a special status to the People of the Book, by declaring the meat (of animals) slaughtered by them as halal (permissible) and that it is also halal to marry their women (5:5) and there are also different types of People of the Book (5:82).

    More pertinently, another verse explains that religious diversity was intentional (5:48). The verse explains that God could have made mankind as a single community or nation. Instead, He created diversity, wherein every people have their own laws and way of life, so as to test who among mankind are truly committed to peace and the common good. The Quran proclaims that differences among human beings will remain (11:118-119). Hence it is neither possible, nor commanded, to make everyone believe in one faith (10:99).

    All these teach Muslims that pluralism and diversity exist in all aspects of God’s creation. Diversity adds richness and variety to life, and Islam requires Muslims to live with these differences and vie with one another in good deeds. These also teach Muslims to avoid generalisation in thinking and in making judgments. Instead, each has to be given its appropriate status and ruling.

    Living With Pluralism

    Thus, in essence, the teachings of Islam celebrate diversity and pluralism. This pluralism includes the diversity in culture, religion and views.

    Muslims should be open to the diversity of views. They should look at this positively, as long as it is handled in a civilized, rational and objective manner, and based on the appropriate scientific knowledge. In as much as Muslims have the right to protest the views of others, others too have the right to protest their views. Accepting diversity forms the basis of tolerance, mutual respect and acceptance of the existence and rights of each other.

    Islam should not be made the cause of difficulty for Muslims to co-exist with non-Muslims. From its early days, Islam in Mecca existed in a plural society. So it was in Medina, as can be seen from the peace agreements signed between the Prophet and the various pagan Arab and Jewish tribes then in that city.

    Accepting pluralism does not mean that there will be no differences or conflict between various groups. Diversity will cause clashes of interest. Whenever there are differing needs, every party will strive to champion its interests above the others. This is normal and cannot be avoided. The important point is to ensure that in striving for its own interests, each party does not contribute to a negative outcome. The striving should be managed to produce a positive outcome, at the least, a better understanding of each other’s aspirations.

    Muslims are required to observe decorum in handling differences with people of other faiths (29:46). Despite the differences between Muslims and peoples of other faith, they are obligated to respect and protect places of worship (22:40). The fact that Muslims have been obligated to protect places of worship, even those belonging to other faiths, is a tacit approval for Muslims to live and work with others in various circumstances.

    Inclusive, Not Exclusive

    One of the important traits for harmonious living in a multicultural society is that of being inclusive. Inclusive here means the openness to accept others or what comes from others, and not rejecting them purely because they are not from ‘us’, or from the same group. Inclusivity is founded on the belief that positive universal values and elements exist in various groups and communities. People and views are accepted or rejected based on their positivity or negativity, not on the basis of whether they originated from ‘us’ or ‘them’.

    Like other religions, Islam requires its followers to preserve its principles and fundamentals. Some of these differentiate Islam from the other faiths and provide Muslims with a distinct identity. Nevertheless, Islam does not call for absolute exclusivism such that Muslims are to detach or separate themselves from other communities or to reject anything that comes from them just because they are non-Muslim.

    There are many indications that Islam requires Muslims to be inclusive so that they can help achieve harmonious and peaceful coexistence in multicultural societies. God sent Muhammad as a mercy for all creations (21:107). How can Muslims fulfill this role if they choose to be absolutely exclusive?

    On the contrary, Islam encourages its followers to have an open attitude to positive foreign ideas and influence, to learn from the experiences of others, and to strive for what is good. These are important prerequisites in promoting progress and development. Knowledge is regarded as something that should be sought after regardless of its source of origin. Early Muslim scholars encouraged Muslims to seek knowledge in every part of the known world, even from China because it was then a thriving civilization from which Muslims can learn a lot.

    It is acknowledged by Western scholars that Muslims were responsible for preserving and subsequently transmitting to the West much of the intellectual heritage of the Greeks. This would not have been possible had the Muslims then not embraced inclusivity.

    About the Author

    Muhammad Haniff Hassan is a research analyst at Institute of Defence & Strategic Studies, Nanyang Technological University

    Categories: RSIS Commentary Series / Religion in Contemporary Society

    Commentary

    EXTREMISTS often see the world in a binary Manichean perspective: ‘us’ versus ‘them’. Similarly, Muslim extremists see the world to be in a constant battle between believers and disbelievers. All disbelievers are perceived to be in some sort of a conspiracy to destroy the believers. They will not be pleased with the believers until they follow the disbelievers’ way of life.

    According to the extremists, Muslims are to be wary and suspicious towards all disbelievers and whatever comes from them. They should not associate themselves with the disbelievers so as to avoid anything that may dilute their identity and sacrifice Islamic principles. Some even proclaim that co-existing with ‘the infidels’ will deny Muslims God’s Paradise in the Hereafter. For extremists, Islam as a way of life means Muslims do not require anything from others to live in the contemporary world.

    If such a perspective is accepted by Muslims, it will mean a tremendous challenge for them to live in a pluralistic and multi-cultural setting, especially for Muslims living as minorities in largely non-Muslim countries. Even Muslims living in predominantly Muslim countries should not take the issue for granted, because globalisation predisposes them to pluralism.

    It is important that Muslims have the correct mindset and attitude towards pluralism and multi-culturalism so that they may achieve peace and harmonious living in this world, which is the essence of Islam.

    Pluralism is Natural

    Islam teaches that pluralism is part and parcel of the laws of nature. There are numerous references to this in the Quran which, for example, refers to the diversity of nature. Even fruits, though of one type, may look and taste different (Quran, 6:141-142). The Quran states that God created the different sexes and ethnic groups among mankind for positive reasons, that is, to know and understand each other (49: 13).

    Muslims and non-Muslims are also not homogenous, and they come in different forms, types and even colours. God accords each one of them their own status and ruling, as can be found in the verses in 8:72-75 and 60:8-9. For example, the Quran allocates a special status to the People of the Book, by declaring the meat (of animals) slaughtered by them as halal (permissible) and that it is also halal to marry their women (5:5) and there are also different types of People of the Book (5:82).

    More pertinently, another verse explains that religious diversity was intentional (5:48). The verse explains that God could have made mankind as a single community or nation. Instead, He created diversity, wherein every people have their own laws and way of life, so as to test who among mankind are truly committed to peace and the common good. The Quran proclaims that differences among human beings will remain (11:118-119). Hence it is neither possible, nor commanded, to make everyone believe in one faith (10:99).

    All these teach Muslims that pluralism and diversity exist in all aspects of God’s creation. Diversity adds richness and variety to life, and Islam requires Muslims to live with these differences and vie with one another in good deeds. These also teach Muslims to avoid generalisation in thinking and in making judgments. Instead, each has to be given its appropriate status and ruling.

    Living With Pluralism

    Thus, in essence, the teachings of Islam celebrate diversity and pluralism. This pluralism includes the diversity in culture, religion and views.

    Muslims should be open to the diversity of views. They should look at this positively, as long as it is handled in a civilized, rational and objective manner, and based on the appropriate scientific knowledge. In as much as Muslims have the right to protest the views of others, others too have the right to protest their views. Accepting diversity forms the basis of tolerance, mutual respect and acceptance of the existence and rights of each other.

    Islam should not be made the cause of difficulty for Muslims to co-exist with non-Muslims. From its early days, Islam in Mecca existed in a plural society. So it was in Medina, as can be seen from the peace agreements signed between the Prophet and the various pagan Arab and Jewish tribes then in that city.

    Accepting pluralism does not mean that there will be no differences or conflict between various groups. Diversity will cause clashes of interest. Whenever there are differing needs, every party will strive to champion its interests above the others. This is normal and cannot be avoided. The important point is to ensure that in striving for its own interests, each party does not contribute to a negative outcome. The striving should be managed to produce a positive outcome, at the least, a better understanding of each other’s aspirations.

    Muslims are required to observe decorum in handling differences with people of other faiths (29:46). Despite the differences between Muslims and peoples of other faith, they are obligated to respect and protect places of worship (22:40). The fact that Muslims have been obligated to protect places of worship, even those belonging to other faiths, is a tacit approval for Muslims to live and work with others in various circumstances.

    Inclusive, Not Exclusive

    One of the important traits for harmonious living in a multicultural society is that of being inclusive. Inclusive here means the openness to accept others or what comes from others, and not rejecting them purely because they are not from ‘us’, or from the same group. Inclusivity is founded on the belief that positive universal values and elements exist in various groups and communities. People and views are accepted or rejected based on their positivity or negativity, not on the basis of whether they originated from ‘us’ or ‘them’.

    Like other religions, Islam requires its followers to preserve its principles and fundamentals. Some of these differentiate Islam from the other faiths and provide Muslims with a distinct identity. Nevertheless, Islam does not call for absolute exclusivism such that Muslims are to detach or separate themselves from other communities or to reject anything that comes from them just because they are non-Muslim.

    There are many indications that Islam requires Muslims to be inclusive so that they can help achieve harmonious and peaceful coexistence in multicultural societies. God sent Muhammad as a mercy for all creations (21:107). How can Muslims fulfill this role if they choose to be absolutely exclusive?

    On the contrary, Islam encourages its followers to have an open attitude to positive foreign ideas and influence, to learn from the experiences of others, and to strive for what is good. These are important prerequisites in promoting progress and development. Knowledge is regarded as something that should be sought after regardless of its source of origin. Early Muslim scholars encouraged Muslims to seek knowledge in every part of the known world, even from China because it was then a thriving civilization from which Muslims can learn a lot.

    It is acknowledged by Western scholars that Muslims were responsible for preserving and subsequently transmitting to the West much of the intellectual heritage of the Greeks. This would not have been possible had the Muslims then not embraced inclusivity.

    About the Author

    Muhammad Haniff Hassan is a research analyst at Institute of Defence & Strategic Studies, Nanyang Technological University

    Categories: RSIS Commentary Series / Religion in Contemporary Society

    Popular Links

    About RSISResearch ProgrammesGraduate EducationPublicationsEventsAdmissionsCareersVideo/Audio ChannelRSIS Intranet

    Connect with Us

    rsis.ntu
    rsis_ntu
    rsisntu
    rsisvideocast
    school/rsis-ntu
    rsis.sg
    rsissg
    RSIS
    RSS
    Subscribe to RSIS Publications
    Subscribe to RSIS Events

    Getting to RSIS

    Nanyang Technological University
    Block S4, Level B3,
    50 Nanyang Avenue,
    Singapore 639798

    Click here for direction to RSIS

    Get in Touch

      Copyright © S. Rajaratnam School of International Studies. All rights reserved.
      Privacy Statement / Terms of Use
      Help us improve

        Rate your experience with this website
        123456
        Not satisfiedVery satisfied
        What did you like?
        0/255 characters
        What can be improved?
        0/255 characters
        Your email
        Please enter a valid email.
        Thank you for your feedback.
        This site uses cookies to offer you a better browsing experience. By continuing, you are agreeing to the use of cookies on your device as described in our privacy policy. Learn more
        OK
        Latest Book
        more info