Today's Edition
Imam Mohammad Tawhidi*
The modern world is shaped by a complex interplay of faith traditions, doctrinal schools, and ideological frameworks; as such, the jurisprudence of coexistence between peoples emerges as a foundational pillar in achieving societal stability and contributes meaningfully to the flourishing of civilisations. Diversity and human difference are not incidental outcomes but are among the enduring divine laws governing creation.
The need for a jurisprudential framework that reorganises the relationship between human beings on the basis of justice, dignity, and mutual respect becomes increasingly urgent. This is the very essence of the jurisprudence of coexistence, which stands as one of the highest expressions of Islamic Sharīʿa in its engagement with human plurality. It does not call for compromising principles or abandoning identity; rather, it is a field of knowledge unto itself; one that governs relations with others on religious, cultural, and civilisational grounds according to the higher objectives of Islamic law (maqasid al- Sharīʿa) and its authoritative rulings.
Its purpose is to cultivate societal peace, prevent conflict, and contribute to the building of a shared human civilisation. God Almighty created people different in tongues, colours, and beliefs, and did not make them one religious community. This diversity is a permanent cosmic law. As the Qur’an states: “Had your Lord willed, He could have made all mankind one community. But they will not cease to differ” (Surah Hud, 11:118).
Coexistence is the civilisational response to this diversity, and extends beyond religious pluralism to encompass ethnic, cultural, doctrinal, and intellectual differences. Islam laid the groundwork for this inclusive vision from its inception, insisting that there is no compulsion in religion, legislating humane interaction with non-Muslims, and encouraging kindness and excellence toward them. Coexistence, in this sense, is not a passive condition of endurance or tolerance; it is an active behaviour and ethical orientation that produces an atmosphere of cooperation, solidarity, and shared pursuit of the common good. Islam’s call for coexistence was not born out of weakness or temporary convenience but stems from its intrinsic principles that prioritise the preservation of life, intellect, religion, and human dignity.
Among the most dangerous causes of conflict in some countries today is the lack of awareness about this jurisprudence and the deviation of religious or political discourse toward exclusion and arrogance. Such deviations generate environments saturated with hatred and hostility. By contrast, grounding societies in the jurisprudence of coexistence contributes to building stable communities that respect diversity and invest in it as a resource for development and growth.
Foundational Principles of the Jurisprudence of Coexistence:
1. Religious and Intellectual Freedom
Freedom of belief lies at the heart of the jurisprudence of coexistence. It is the cornerstone upon which all other elements of coexistence rest. God Almighty granted human beings the freedom of choice and affirmed this in His Book: “There is no compulsion in religion” (Surah al-Baqarah, 2:256). This verse stands as a fundamental basis for respecting religious and intellectual convictions so long as these convictions do not become tools of aggression or corruption. Sharīʿa safeguards the invitation to guidance through explanation, not coercion or humiliation. It upholds the principle that belief must arise from conviction, not imposition.
2. Justice for All
Justice in Islam is an absolute value, not conditional upon one’s religion, colour, or nationality. It is a divine command that transcends communal boundaries. The Holy Qurʾān states: “Let not the hatred of a people cause you to act unjustly. Be just; that is nearer to piety” (Surah al-Ma’idah, 5:8). Justice, in the framework of coexistence, requires that every person be treated according to their inherent dignity and rights; not based on allegiance or personal preference. In the Sharīʿa, justice is the balance that sustains the world, and it is due to all without exception.
3. Respect for Human Dignity
Respect for human dignity is a foundational tenet of Islamic law and is not limited to Muslims alone. God states: “Indeed, We have honoured the children of Adam” (Surah al-Isra’, 17:70), a declaration that affirms the inviolable dignity of every human being regardless of faith. This universal honour imposes on society a duty to protect human life, belief systems, property, and to prohibit any violation or degradation under the guise of religion, ethnicity, or ideology. The protection of human dignity is an obligation that extends across all of society’s institutions.
4. Human Tolerance
Tolerance does not imply erasing identities or remaining silent in the face of falsehood. Rather, it entails bearing the existence of the other, accepting their right to be, and interacting with them in a manner characterised by civility and moral integrity. Disagreement, under this principle, must never become a pretext for hostility. True tolerance generates cohesive communities, built upon mutual respect, where collaboration toward the common good is possible without eroding distinctive cultural or doctrinal identities. This form of human tolerance is deeply rooted in the Prophetic tradition and the ethics of Islamic civilisation.
These principles are not merely theoretical aspirations. They are historically lived realities that have been actualised by various peoples under Islamic governance grounded in the jurisprudence of coexistence. A prominent contemporary example is the United Arab Emirates, whose visionary leadership has established an atmosphere of peace and allowed adherents of various religions to practice their rituals and live in safety and reassurance; emulating the legacy of the Prophet Mohammad (pbuh), the Prophet of mercy. Observers frequently praise the policies of the UAE as a vibrant model of coexistence between Muslims and non-Muslims, built on mutual respect and legal protections that prioritise citizenship without dissolving religious or cultural identities.
In the broader civilisational context, coexistence is a prerequisite for the emergence of cities, the development of the sciences, and the exchange of knowledge. Civilisations do not thrive in isolation or closed environments but grow when they interact with others and exchange ideas and experiences. History bears witness that Islamic civilisation reached its peak when it welcomed scholars from diverse backgrounds and produced intellectual schools that advanced both religious and worldly sciences. Coexistence, in this comprehensive sense, is more than a moral value; it is a necessary condition for social peace and a driver of civilisational progress. In its absence, hatred arises, societies fragment, and the machinery of construction and advancement grinds to a halt.
The jurisprudence of coexistence, therefore, is a realistic appeal for the establishment of stable societies based on respect, pluralism, and justice. It is the jurisprudence of the future, because the future cannot be built on exclusion, but on recognition; not on hegemony, but on partnership; not on violence, but on peace. In the enduring words of the late Sheikh Zayed bin Sultan Al Nahyan, May Allah bless his soul: “To treat every person, no matter what his creed or race, as a special soul, is a mark of Islam.”
*The writer is a Parliamentary Advisor and Research Partner with the think-tank TRENDS Research and Advisory
