Isra Miraj, Shalat, and Multiculturalism
In addition to acknowledging the existence of varied and non-singular socio-cultural realities, multiculturalism entails valuing and even celebrating these differences. In addition to being a requirement that must be fully acknowledged, diversity is seen as a mosaic that enhances life. It will offer several advantages through proper management.
Additionally to having equal rights to express them, differences in gender, colour, ethnicity, location, culture, religion, worldview, and political beliefs are treated equally. The antithesis of this is monoculturalism.
Multiculturalism is often found in Indonesia on the third Pancasila principle, "Unity in Diversity." But there are a lot of things that happen in Indonesia that are incompatible with that diversity. These include the Poso riots (1998–2001), the Sampit disaster (2001), the Ambon war that extended to North Maluku (1999), and the Sampang conflict (2012) between Shia and Sunni parties. Also, the 2016 war between the Lampungese and Javanese tribes.
Multiculturalism in Isra and Mi'raj
The Isra Miraj that Prophet Muhammad went through in the tenth year of his prophetic career is one example of Islam's diversity. Several occasions throughout the Prophet's Isra Miraj, for instance, demonstrate external Muslim diversity. One of them is the Prophet's veneration for the elder prophets who came before him, whose tenacity in preaching served as an example (as a standard or point of reference).
They are known as the prophets of Ûlul Azmi (those with great determination and patience in preaching). Among them are two prophets who brought the pre-Islamic heavenly religions, Judaism and Christianity, whose teachings were validated by the Prophet, although some of their teachings were corrected by him as the bearer of the final religion (mushaddiq and muhaimin).
The Prophet Muhammad visited Madyan, the place where Prophet Moses received Revelation. Bethlehem, the place where Prophet Jesus was born and prayed at the Al-Aqsa Mosque, which at that time was a place of worship for Jews and Christians. This does not refer to the current Al-Aqsa Mosque that was built much later by Caliph Abdul Malik bin Marwan, one of the caliphs of the Umayyad Dynasty in 705 AD.
During the Isra Miraj, Prophet Muhammad specifically prayed in front of Sakhrah Muqaddasah, a big black stone. In the past, this stone stood in the centre of the Haekal/Kanisah or Harm Syarîf, a sanctified site constructed by Prophet Solomon between 975 and 935 BC.
The first huge, opulent Jewish house of worship was this temple. The structure is rectangular in design, 300 meters (m) wide, around 400 meters (m) long, and 15 meters high. It is situated on ground that is encircled by tall, solid walls. Stones that had been mined and carried from a distant place was used to build the temple/church. Furthermore, it is partly coated in gold and framed with carved cedar wood.
Sadly, this temple was first demolished by Nebuchadnezzar (605–562), one of the Babylon II kings, and then reconstructed by Cyrus the Great, the Persian emperor who had reigned from 553 BC. But in 70 AD, a Jewish uprising led the Roman Emperor Titus Flavius Vespasianus to demolish it once again.
The Prophet Muhammad was taken on the Night Journey, rising to the sky till Sidrah Muntaha, according to the Sakhrah Muqaddasah. Upon his arrival, he met and conferred with the earlier Prophets at the Mi'raj. In alongside Prophet Adam, Prophet Abraham, his ancestor and the father of Samuel, who created the Quraysh tribe—the tribe of Prophet Muhammad—also met with him.
The Prophet Muhammad and Prophet Moses, the prophet who came before Muhammad and who was also a general who freed the Jewish people from the oppression and injustice of Pharaoh who had enslaved them, then discussed and came up with the directive to pray five times a day. In search of social justice, the Prophet Moses led them on an exodus from Egypt to their ancestral homeland.
The actions of the Prophet Muhammad above illustrate the passage towards the conclusion of Surah Al-Baqarah/2 that was revealed to the Prophet, namely verse 285. It says that Muslims should not make any distinction between Prophet Muhammad, who introduced Islam, and another prophet who brought a certain faith. Furthermore, there are verses regarding Prophet Isa and Maryam, two figures who are highly regarded in Christianity, a history of Prophet Ibrahim, the progenitor of the Jews and Arabs, and a number of lines in Surah Ali Imran/3 and Surah Maryam/19.
As a result, the Prophet's attitude of forgiveness, which served as the setting for the Isra Miraj when he was preaching at Ta'if, demonstrates an alignment with the religious teachings of the earlier Prophets. According to several experts, the Prophet was not only ridiculed and insulted during his sermons at Ta'if, but he was also stoned. His body and head were also hurt.
Nevertheless, the Prophet rejected the Angel Gabriel's offer to toss a mountain or hill at them in order to smash the people of Ta'if. Instead, while the blood still trickled down his face, the Prophet prayed, "O Allah, grant them guidance because they are people who do not know (Islam)." (Baihaqi, HR).
He prayed, "As long as You are not angry with me, then I will not think twice about it."
What the earlier prophets meant, particularly Prophet Joseph's attitude of forgiving his evil brothers (Surah Yusuf/12: 92). Moreover, Prophet Jesus' golden rule, which forbids using violence against violence since it would only lead to more violence, is a part of his teachings and attitude. Prophet Jesus' well-known saying, "If someone slaps you on the right cheek, turn to them on the other cheek as well.". Thus, the teaching of ihsân—doing kind to wicked or bad people—is connected to one of the well-known sayings or hadiths of Prophet Muhammad.
As shown by the Treaty of Hudaybiyyah in 6 AH (628 AD) with the non-Muslim/pagan Quraysh of Mecca, there are parallels between Prophet Muhammad's teachings and Prophet Moses' teachings about qishâsh (retributive justice). The Prophet's perspective, which is a continuation of his position in Ta'if, is that the formation of justice. Such matters like meritocracy, law enforcement, and discussion are the main peaceful means of resolving disputes.
Therefore, equality of rights and diversity can coexist. War is allowed, nonetheless, as a last resort and a means of surviving military assaults. Meanwhile, as Prophet Moses above demonstrates, da'wah is a last-resort tactic for societal change.
Prayer, which was revealed to the Prophet Muhammad at the Miraj when he encountered Allah directly at Sidratul Muntaha without the need of Gabriel as a mediator, is another example of external Muslim diversity. A Muslim must praise Allah alone during prayer, as seen by the takbir recital and prostration. The Prophet Muhammad also encouraged his people to greet one another during prayer.
Saying "salam" to others on your right and left, even if they are not Muslims, indicates showing them peace. The Prophet's hadith, as related by Bukhari, states that anybody who believes in Allah and His Messenger must treat their neighbors and visitors with respect and kindness. Regardless of whether they are Muslims or not, and should not injure them. According to another hadith, one must establish strong connections with people (silaturahmi, or human kindness), whether they are Muslim or not, particularly those of the same country. One must also talk nicely or keep quiet.
The passages of the Quran repeated by Muslims after reading Al-Fatihah, particularly by the imams during collective prayers in mosques until this day, also demonstrate multiculturalism and extending tolerance (to non-Muslims) This is also one of the revelations obtained by Prophet Muhammad during his Isra and Miraj.
For instance, the most regularly repeated surah by imams and by Muslims during collective prayers before and after prayers is Surah Al-Kafirun verses 1-6, which emphasize religious tolerance. The line that comes before the last verse of Surah Al-Baqarah, which has already been explained, is also often repeated by the imam during collective prayers.
As a revelation from the Isra Mi'raj, some imams sometimes read passages regarding religious freedom during prayers. One such passage is QS Al-Baqarah/2:257, which states, "There is no compulsion in (adopting) religion (Islam), surely the right path has become distinct from the wrong path."
Indeed, some imams will recite Quran Surah Al-Mumtahanah/60:8. It permits Muslims to perform good deeds like providing alms to impoverished non-Muslims, and even granting good non-Muslims position in government other than the head of state. The Quran goes on to say: "Allah does not forbid you from being good and just to those who do not fight you because of religion and do not expel you from your residences." Indeed, people who behave justly are loved by Allah. Wallâh a’lam bis-Shawâb. (ZM)
This article is written by Prof. Dr. Sukron Kamil, M.A, a lecturer at UIN Jakarta's Faculty of Adab and Humanities, and published in the Kompas Newspaper opinion section on 27th January 2025.