In
the above verse, the worship place of Muslims (mosques) is
mentioned last and not first. This shows how much importance has been
attached to the rights of freedom of worship and freedom of conscience, the
rights from which so many other civil rights and liberties flow.
Islam does not impose its own way of life or faith on others for,
according to the teachings of Qur’an “there is no compulsion in din”
46
.
However, this does not mean that Muslims should not preach Islam.
Muslims may invite non-Muslims to the fold of Islam but in a decent,
cultured and behaving manner
47
. They are, however, forbidden to compel
others to embrace Islam. It follows that non-Muslim minorities of the
Islamic state can freely and fearlessly perform their
religious ceremonies in
places of their worship. It is explicitly forbidden in the tashri’i law of Islam
to demolish or discrete the places of their worship
48
. The presence of their
churches and synagogues in cities of the early Islamic state implies the Ijma’
of the Muslim umma to the effect that non-Muslims should have the places
of their worship in the Dar al-Islam and that they must be protected from
encroachment by others
49
. They are permitted
to construct their churches
and synagogues in cities other than those constructed by Muslims
50
. They
are also permitted to construct places of their worship in cities where they
are in majority. In Muslim majority towns, the point of constructing new
churches and synagogues is controversial. Some hold that they can
construct
51
. While others contend that they cannot
construct the places of
their worship in such towns
52
. There is however, consensus of opinion
among the Muslim jurists to the effect that they cannot construct their
churches or synagogues in Hijaz or its vicinity
53
.
Likewise, non-Muslims are allowed to perform their
rituals within
the places of their worship. In towns where they are in majority, they may
also perform their religious functions outside their churches and
118
synagogues
54
. They have also been given the liberty to beat their trumpets
(for religious ends) any time in the day or night. However, during prayer
times of Muslims they are not permitted to do so
55
and of course they must
not do so. In fact, in safeguarding
the rights of non-Muslims, Islam has
given them such liberal concessions as to give them the liberty of
maintaining even those practices which are forbidden to Muslims. For
example, the consumption of intoxicants is forbidden to Muslims but the
non-Muslims have the liberty not only of consumption but also of its
manufacture, important sale subject to certain conditions
56
.
Non-Muslims of the Islamic state enjoyed their religious rights and
liberties not only in the formative phase of the Islamic state but in later ages
as well when liberal concessions seem to have been given to them in this
respect. It is important to note here that the Umayyid caliph, ‘Umar bin
‘Abd Al-‘Aziz who himself wondered why so much
religious liberties had
been given to non-Muslims by his predecessors, once inquired the learned
scholar of the day, namely, Hassan al-Basri, about this. The answer of the
latter was that the status given to them in the state
was in lieu of the jizyah
exacted from them and advised the caliph to keep firm to what his
predecessors had done in that respect
57
.
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