Page:An Analysis of Prophet Muhammad’s Covenants with Christians.pdf/1



Craig Considine

Department of Sociology, Rice University, Houston, TX 77005, USA; craig.m.considine@rice.edu

Academic Editor: Todd Green

Received: 30 November 2015; Accepted: 28 January 2016; Published: 4 February 2016

Religions 7(2) n° 15

MDPI

Basel, Basel-Stadt, Switzerland

Abstract: This article examines the roles that religious pluralism and civic rights played in Prophet Muhammad’s vision of a “Muslim nation”. I demonstrate how Muhammad desired a pluralistic society in which citizenship and equal rights were granted to all people regardless of religious beliefs and practices. The Covenants of the Prophet Muhammad with the Christians of his time are used as a framework for analysis. These documents have received little attention in our time, but their messages are crucial in light of current debates about Muslim-Christian relations. The article campaigns for reviving the egalitarian spirit of the Covenants by refocusing our understanding of the ummah as a site for religious freedom and civil rights. Ultimately, I argue that the Covenants of Prophet Muhammad with the Christians of his time can be used to develop a stronger narrative of democratic partnership between Muslims and Christians in the “Islamic world” and beyond.

Keywords: Prophet Muhammad; religious pluralism; civic nation; Covenants of Prophet Muhammad; Muslim-Christian Relations

When assessing current trends in Muslim-Christian relations, there is a tendency to view this complex relationship through the prism of contemporary events alone. Any account of Muslim-Christian relations, however, must consider historical processes and events in order to position current developments in their appropriate context. Before embarking on contemporary issues affecting Muslim and Christian communities, a few historical issues are in order. In the modern era (1500–1945 CE), the major part of the “Muslim world” was ruled by “Christian civilization”. During this period, the Islamic world, as noted by Armstrong, was “convulsed by the modernization process. Instead of being one of the leaders of world civilization, Islamdom was quickly and permanently reduced to a dependent bloc by the European powers”. Europeans assumed that European culture had always been progressive and that Muslim societies were backward, inefficient, and corrupt. European colonialists in the Middle East, Africa, and South Asia also wreaked havoc by plundering Islamic economies and supplanting Islamic educational systems with secular or Christianity-based systems. These kind of colonial interactions had a decisive influence on the religious and political relations between Muslims and Christians, and shaped not least the mutual theological images and assessments of the other. Towards the end of European colonial rule, the Ottoman Empire crumbled, which created a vacuum in the Middle East that contributed to tensions between local inhabitants and external powers of interests. As World War I ended, “Westerners”—primarily the British—“saw an opportunity to bring modern coherence to [Arabia] by imposing new kingdoms of their own devising, as long as the kings would be compliant with the strategic interests of the British Empire”. When the British and other European powers (such as the French) drew up state borders in the Middle East, they paid little attention to the ethnic and religious division within Arabian societies. Muslims today see these historic events as influencing the development of Islamic societies as well as shaping perceptions of Christians living within their own borders and around the “Western world”.