The issue of minorities within the Islamic state has long been, and continues to be, one of the topics that opponents of the Islamic project believe is a mine or a time bomb they can detonate at any moment in an attempt to undermine any efforts aimed at establishing governance based on Islamic references. This, in addition to their urgent desire to distort or even diminish Islamic values; for as soon as the topic is raised for discussion—from a standpoint of ill intentions—the debate can intensify, potentially escalating to a sharp societal polarization that drains a lot of energy and gives rise to discussions that can only be described as sophistical.
The Concept of Minorities
Many consider a minority to be an ethnic, religious, or linguistic group that is smaller in number than the rest of the population; thus, it can be a distinct group on the religious, cultural, ethnic, or racial level. Others, however, argue that there are groups that can be classified as minorities due to their social, political, or economic marginalization resulting from majority control. This includes, for example, women who are considered a minority in some societies, despite potentially being larger in number, which supports the definition of a minority as any group that feels it is treated unequally compared to other citizens due to specific physical, cultural, or social characteristics.
Islam's Perspective on Minorities
It is impossible for anyone committed to objectivity to deny the rights granted by Islam to non-Muslims in the Islamic state, despite their status as a minority with differing beliefs from the majority of Muslims. The significance of this doctrinal difference outweighs all other differences, indicating that Islam is based on a principal rule concerning the acknowledgment of the "other," granting them full rights to life and self-expression within the framework of general rules that respect the majority to avoid any conflicts and protect the security of this minority.
Objectivity also necessitates the acknowledgment that Islam was pioneering in shaping this perspective. Throughout history, prior to the prophetic mission of Muhammad, various minorities suffered from persecution and marginalization, even facing genocidal wars at many times.
Sensitive Matter
Moreover, minorities did not escape suffering in the modern era despite the advancements in civilization and thought, the issue of minorities in many non-Islamic countries remains an extremely sensitive matter that provokes numerous crises. Discussions about minority rights often revolve solely around theoretical philosophical discourse, while reality indicates a vast gap between these theoretical propositions and the experiences of minorities, as evidenced by the experiences of Muslims in Eastern Europe and the plight of Native Americans in the United States, among others.
Quran and Hadiths Guarantee Rights
Many Quranic and prophetic evidence elaborately grant these minorities all rights. Regarding the right to belief, Allah states: “There is no compulsion in religion” (Al-Baqarah: 256). Numerous hadiths came prohibiting harm to them and safeguarding their lives, including the words of the noble Prophet: “Whoever kills a mu'ahid (a protected non-Muslim) will not smell the fragrance of Paradise” (Bukhari). He even forbade oppression against them, stating: “Whoever oppresses a mu'ahid, or diminishes his right, or burdens him beyond his capacity, or takes anything from him without his consent; I will be his adversary on the Day of Resurrection” (Abu Dawood and Al-Bayhaqi).
Certainly, if this is the Islamic viewpoint regarding religious minorities, the same applies to other racial or cultural minorities, as embodied in the noble hadith: “There is no superiority of an Arab over a non-Arab, nor of a white over a black, except by piety.” This principle is equally applicable to men and women.
Minorities and Participation
It was natural that this perspective on minorities would lead to their genuine participation in the Islamic state in accordance with the rights of citizenship that Islam granted to these minorities, as exemplified in the Constitution of Medina or in the covenant of Caliph Umar ibn al-Khattab (may Allah be pleased with him) with the Christians of the cities and Persia.
Having all Rights
This led many scholars in ancient times, such as the Hanafis and some Malikis, and even in modern times—most notably Al-Qaradawi and Zaidan—to see the permissibility of their participation in public and political life as long as they recognized the legitimacy of the authority, not to mention Islamic values. Thus, they have the right to express their opinions regarding the regulation of their affairs and to specify their demands related to their private interests, while also having the right to compete in elections and cast their votes in the selection of representatives for the executive or parliamentary authority.
Proponents of this view draw parallels with what the Prophet Muhammad (peace be upon him) did by consulting hypocrites, despite knowing their hypocrisy, as occurred, for example, on the day of "Uhud." Therefore, there is no objection to consulting the People of the Book, whom many scholars believe can be relied upon in wartime. Consequently, it is only logical that they should also be consulted in civil matters concerning the common interests of citizens or the governed.
All are Equals
Practically, the instances of involving ethnic minorities in the Islamic state are too numerous to count throughout history. Even though the Umayyad or Abbasid Islamic states were dominated by Arabs, as they were the leaders of the conquests and bearers of the call in its early centuries, this did not prevent the Islamic state from appointing many personalities, both Muslim and non-Muslim, from other ethnicities that fell under the banner of Islam. Persians, Turks, Africans, Kurds, Berbers, and others played significant roles in the Islamic state—politically, militarily, and economically. Additionally, some states were established by non-Arab Muslims.
Minorities and Empowerment
According to the previous conception, minorities as a whole are part of the Islamic social fabric, and they must feel their role to strengthen their relationship with this society and not feel isolated or superior to the majority.
However, in return, they are also required not to be a destructive element within this community. This is what the Holy Quran alludes to, for instance, when speaking about the People of the Book as a minority in the Muslim community, as Allah, the Exalted, says: “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.” (Al-Mumtahanah: 8).
Kindness and Justice
The previous verse encapsulates the principle that both Muslims and non-Muslims must adhere to in establishing a relationship between them, which is based on kindness and justice from the Muslims' side, while peace and positive participation in society are to be provided by the non-Muslims.
Perhaps the attempts of some minorities to disrupt the will of the majority serve as a clear model; some invoke minority rights to undermine the rights of the majority, bolstered in this regard by foreign powers, most of which are in a state of enmity or hostility toward the Islamic state and its values. This, of course, presents a convenient opportunity for these powers to intervene and exert pressure, despite the fact that this is contradictory to the democratic values that these powers have continuously promoted.
