ACADEMICS.web.id – Once, a student asked me whether interfaith greetings and prayers are part of the concept of Religious Pluralism. This ideology was declared to be contrary to the teachings of Islam by the Indonesian Ulema Council (MUI) in 2005.
I responded that Religious Pluralism is an issue of thought and belief—it reflects how one views other religions. On the other hand, prayers and greetings are actions that fall within the scope of Shariah. However, if these actions become part of one’s understanding and belief, then they are also related to matters of faith.
Alister E. McGrath, in his book Christian Theology: An Introduction (Oxford: Blackwell Publisher, 1994), writes that: “In pluralism, no one religion is superior to any other; each and every religion is equally valid way to truth and God.”
Therefore, in Religious Pluralism, all religions are considered equal. They are all viewed as valid and true paths to God. Consequently, from the perspective of Religious Pluralists, there is no distinction between faith and disbelief, between monotheism and polytheism; there is no difference between the shirath al-mustaqim (the straight path/Islamic path) and the shirath al-maghḍūb (the path of those who incur God’s wrath) or the shirath al-ḍāllīn (the path of the misguided).
From an Islamic faith perspective, equating faith and disbelief is utterly wrong. Faith is a prerequisite for the acceptance of deeds. No matter how many good deeds a disbeliever performs, they will not be accepted by Allah SWT. The deeds of disbelievers are like a mirage, with no value. (See QS An-Nur: 39).
Therefore, a Muslim will not trivialize or take lightly the matters of faith. The foremost obligation of a Muslim is to continually strengthen their faith and protect it from being corrupted by polytheistic beliefs.
Since childhood, Muslim children in villages or in Islamic boarding schools typically study the book Sullam al-Tawfiq, which mentions: “yajibu ‘ala kulli muslimin hifdzu Islamihi…” (it is obligatory for every Muslim to protect their religion).
In that book, it is stated that the things that can corrupt or nullify a person’s faith are called “apostasy.” A person who commits apostasy is called an “apostate.” There are three forms of apostasy: apostasy through belief, speech, and action. The Arab polytheists acknowledged Allah as their Lord, but they also recognized other deities in the form of idols. Therefore, they were called polytheists, and the sin of polytheism is the greatest sin and is not forgiven. (See QS an-Nisa: 48).
Given the critical importance of maintaining the integrity of one’s faith, scholars and Islamic organizations have formulated guidelines on activities involving interfaith interactions. For instance, the Indonesian Ulema Council (MUI) issued a fatwa in 1981 prohibiting Muslims from attending Christmas celebrations together with other faiths.
Regarding “interfaith greetings,” the East Java branch of the Indonesian Ulema Council (MUI) has advised Muslims and officials to refrain from using greetings from other religions in formal settings. This practice is considered an innovation that could compromise the purity of the Islamic faith. This advice was signed by the Chairman of the East Java MUI, KH. Abdusshomad Buchori.
Specifically, it calls for Muslims and Muslim officials to stick to the traditional Islamic greeting, “Assalaamu’alaikum warahmatullahi wa-barakatuh,” without incorporating greetings from other religions such as Shalom, Om Swastiastu, or Namo Buddhaya, which are commonly used at the beginning of speeches.
“The Executive Board of the East Java MUI calls on Muslims in general and policymakers to ensure that opening greetings are given according to each religion’s teachings. For Muslims, it is sufficient to say, ‘Assalaamu’alaikum. Wr. Wb.’ This way, Muslims can avoid dubious practices that could undermine the purity of their faith,” reads the advisory.
Regarding interfaith prayers, MUI has also issued a fatwa on the ruling of Interfaith Prayers in MUI Fatwa Number: 3/MUNAS VII/MUI/7/2005 concerning “INTERFAITH PRAYERS.” The forms of interfaith prayers prohibited by MUI are:
(a) Each religious leader prays in turn. In this form, it is FORBIDDEN for Muslims to participate and say “amen” to a prayer led by a non-Muslim. Why is it forbidden to say “amen” to a non-Muslim’s prayer? Because, as explained, “saying amen” is equivalent to praying; and when the one praying is a non-Muslim, the Muslim who says “amen” is effectively praying to the deity the non-Muslim prays to. Since their concept and creed regarding God differ from that of Muslims, as per the Qur’an (see, among others, QS. al-Ma’idah [5]: 73), it is not permissible.
Thus, a Muslim who says “amen” to a prayer offered by a non-Muslim can be categorized as committing an act of disbelief or polytheism. However, if a Muslim must attend an interfaith prayer for certain reasons, when a non-Muslim prays, they must remain silent, as it is forbidden to say “amen.”
(b) Another form of Interfaith Prayer is: Muslims and non-Muslims pray simultaneously (e.g., they recite a text of the prayer together). Interfaith Prayer in this form is FORBIDDEN. This means Muslims should not participate. This type of prayer is viewed as mixing true and false worship practices, which is prohibited by Islam (see, among others, QS. al-Baqarah [2]: 42).
This second form of Interfaith Prayer also poses a significant threat to the faith of uninformed Muslims. Eventually, they may trivialize the status of prayer, which in Islamic teachings is a form of worship, and they might start to believe that the theologies of non-Muslims are equivalent to Islamic theology. Here, the principles of “blocking the means to harm” (sadd al-zari’ah) and “avoiding harm” (daf’u al-dharar) apply.
(c) In another form, a non-Muslim leads the prayer. In this third form of Interfaith Prayer, it is FORBIDDEN for Muslims to participate and say “amen,” for the same reasons as the first form.
However, the forms of Interfaith Prayer that are PERMISSIBLE (Mubah) are: (1) A Muslim leader leads the prayer. (2) Each person prays according to their own religion.
The issue of interfaith prayers is also addressed in the Bahtsul Masail al-Diniyah al-Waqi’iyyah Decision at the XXX NU Congress at the Lirboyo Islamic Boarding School in Kediri, November 21-27, 1999, concerning “Interfaith Prayers.” The conclusion was that interfaith prayers among various religious communities are not permissible. (See: Ahkamul Fuqaha, Solutions to Contemporary Issues in Islamic Law: Decisions of the NU Congress, National Conference, and Assembly (1926-2004), published by Lajtah Ta’lif wan-Nasyr, NU East Java, 3rd edition, 2007, pp. 532-534).
For Muslims, greetings (salam) are an act of worship. The formulation of the greeting has been exemplified by the Prophet Muhammad (peace be upon him). Therefore, throughout history, Muslims have never altered the Islamic greeting (“Assalaamu’alaikum warahmatullahi wa-barakatuh”). This is because Islam has a perfect role model, the Prophet Muhammad (peace be upon him).
From the Islamic perspective, the wording of the greeting originates from divine revelation, not from human culture. Wherever and whenever Muslims offer greetings, they use the same wording. In other words, the Islamic greeting transcends time and culture. Islam is a “revealed religion,” not a “cultural religion” whose teachings change according to cultural trends.
Hence, when it comes to acts of worship—such as prayer and greetings—and various other matters, the duty and responsibility of religious scholars are to convey the truth. A fatwa is not coercive. It is then up to the officials and the public to decide whether or not to follow the scholars’ guidance. Naturally, the consequences, both in this world and in the hereafter, are borne by each individual.
The Indonesian nation is accustomed to differing opinions and there is no need for discord. If there are differing views, let each party present their arguments! The MUI (Indonesian Ulema Council) and many scholars have already expressed their views in the form of a fatwa. We should respect the MUI’s fatwa as part of religious tolerance.
It should not be propagated that using interfaith greetings is an indicator of religious harmony. Pity our non-Muslim brothers and sisters if they are required to say “Assalaamu’alaikum warahmatullahi wa-barakatuh” in every speech they give! @
(Translated into English by Sofiandi)
