Medieval Islamic Thought

Medieval Islamic Thought

Right	Section	Contents
Freedom of Religion	Philosophical Origins	Upon the founding of Islam, Muslims saw human beings as divided into two distinct categories: "Muslims and infidels (kuffār)" (Crone 2004, 358). Furthermore, the world itself is also divided into two using the same distinction, "Muslims lived in dār al-Islām, the abode of Islam," while "infidels lived in dār al-kufr, the abode of unbelief, also known as dār al-Harb, the realm of war" (Crone 2004). This idea of believers and non-believers was taken very seriously by some sects of Islam, mainly the Khārijites. The Quran states that a non-believer can be "killed and/or enslaved, exposed to random slaughter, and robbed of their possessions" (Crone 2004, 386). Islam was a religion both born through and spread by the sword, or Jihad; therefore, non-believers deserved to be slaughtered because they did not submit themselves to God. However, there eventually came into existence: "an intermediate category of dār al-ahd, the abode of the treaty" (Crone 2004, 359). As the Rashidun and Umayyad Caliphates spread their faith and demesne across the Middle East and North Africa, Muslims were outnumbered by practitioners of Christianity, Judaism, Zoroastrianism, and several other minor religions. This expected population disparity all over the eventual borders of the Caliphate led Muhammad to decree the existence of an intermediate realm. Due to the similarities between Islam, Judaism, Christianity, and Zoroastrianism, Muhammad decided that a pact or treaty could be made with these Ahl al-Kitāb or People of the Book. This treaty decided that the "kitābī's were eligible for dhimma, legal protections to match that of the Muslims themselves" this allowed these fellow believers in the one God to "live on a permanent basis in the Muslim world" and practice their religion as they pleased, as long as they "[recognized] Muslim sovereignty and [displayed] their position of inferiority by paying poll-tax (jizya)" (Crone 2004, 359). This allowed the cousins of Islam to live in their ancestral homes as long as they respected their new Islamic overlords. Alfarabi, an influential 9th and 10th-century Islamic political philosopher, concluded in his work that "what is intended by… the human being is that he obtain happiness" (Butterworth 2015, 65). This happiness comes from accepting and learning about Muhammad's revelation in the mountains outside Mecca. In order to achieve this, humans must first receive the primary cognitions, or the first intelligible, given to them by the active intelligence (Butterworth 2015). Alfarabi says that for humans to submit to god, they first must learn the basic concepts of how the world works, and they will conclude that there is one God and that Muhammad brought the most complete revelation from Allah to the people. However, to achieve this revelation, humans must first be exposed to the evidence that proves these facts about Islam. Without these cognitions being presented to the people by god, people will be unable to achieve true happiness and submit to God. There could also be people who received all of the necessary evidence but just interpreted it differently from others; therefore, they will also not achieve true happiness (Butterworth 2015). These two examples could be allusions to Christians, Jews, and Zoroastrians, people of the book who do not accept (or have not received in full) the revelations of Muhammad, and the different branches of Islam: Sunni, Shia, Ibadi, and others. The way to unify these groups into a functioning city in which people can achieve their happiness which varies "in quantity and quality in accordance with the variation in [their]... civic actions," (Butterworth 2015, 71), such as attending the Friday prayer or paying the jizya, depending on who you are. Therefore, even the non-true believers will not be able to achieve the complete happiness of accepting the revelation for themselves; they can achieve a piece of the true happiness through participating in the obligations they have when living in the city of the true Islamic faithful. The final reference Alfarabi makes to the idea of religious freedom is a parallel when talking about his “ideal city” to the three realms created by Muhammad. The three inhabitants being the two accepted citizens of the city and the threat to the city's security: the Grass, The Weeds, and The Beasts (Butterworth 2015, 76). The Grass represents the true believers for whom the city is for and where they are nurtured to achieve their true happiness. These are the inhabitants of dār al-Islām, the true believers. Next, The Weeds, while taking up space within the city and limiting the amount of grass that can grow, is still not dangerous and are actually a diverse population, something essential for any city to be natural and healthy. These are the inhabitants of dār al-ahd, the people of the book who have accepted part of the revelation but not the whole truth. Finally, there are The Beasts or "the people who are bestial by nature"; these people are "not citizens, nor do they have any civic associations at all" (Butterworth 2015). They may be "domesticated" like slaves or hunted and slaughtered freely like wild beasts. These people are the inhabitants of dār al-kufr, the pagans who refuse to accept any part of the revelation, making them dangerous and unnecessary for the Islamic world. Avempace also discusses the ideas of The Weeds and their relationship to the perfect Platonic city. According to Avempace, a "perfect city is that [which] is free from Weeds" (Lerner 1963, 127). However, this perfect city is an impossible utopia where everyone gets along so well that there is no need for either a "doctor nor judge," where everyone does their job, fits in their class, and does not diverge from "the opinion of the citizens" (Lerner 1963). However, this society is impossible. Therefore, Avempace accepts that "The Weeds can… exist in the four ways of life" (Lerner 1963, 128). He does not seem happy about it, saying that the more the opinions of The Weeds differ from that of the true citizen, the more apt the name is. However, Avempace also seems to think that in an imperfect city where The Weeds, the doctors, and the judges all exist, good governance should still look out for these Weeds and assist them in achieving as much happiness as possible. However, this depends "on how far [their] insight takes [them] or on (a belief) that had seized [them]" (Lerner 1963). Whether these weeds have achieved a partial revelation through other prophets, or have understood Muhammad's revelation differently, all of the citizens within the city deserve to have their happiness preserved. He describes it as "medicine of the soul," deriving from an ancient Greek physician and philosopher, Galen, who prescribed astrology and alchemy to preserve the soul and its happiness. Still, for The Weeds to have their happiness considered, they must be at least similar to the citizens or The Grass and not differ too significantly, or else they may be seen as diseasing or disintegrating the city (Lerner 1963). REFERENCES: Butterworth, Charles E. 2015. Alfarabi: The Political Writings, Volume II. New York. Cornell University Press. Crone, Patricia. 2004. God’s Rule: Government and Islam. United Kingdom. Edinburgh University Press Ltd. Lerner, Ralph and Muhsin Mahdi. 1963. Medieval Political Philosophy. New York. The Free Press of Glencoe.