|
submit
articles |
| Living in Harmony with
Religious Diversity: Islamic Perspective Uzma Mazhar The Qur’ân gives Muslims and non-Muslims
the right to worship in accordance with their own faith and to have their
own beliefs. This freedom of conscience cannot be taken away from any
human being, whatever his or her beliefs may be. Islam not only accepts
the legitimacy of religious pluralism but also considers it quite central
to its code for a just and harmonious co-existence. "Unto every one of you We have
appointed a (different) law and way of life. And if God had so willed, He
could surely have made you all one single community; but (He willed it
otherwise) in order to test you by means of what He has given you. Vie,
then, with one another in doing good works!
Unto God you all must return; and then He will make you truly
understand all that on which you were wont to differ."
(Qur’ân 5:48) “Every community faces a direction of its
own, of which God is the focal point. Vie, therefore, with one another
towards all that is good. Wherever
you may be, God will bring you together; for God has power over all
things.” (Qur’ân 2:148) The Qur’ân is very particular about
freedom of conscience as it teaches respect for everyone regardless of any
differences and that is the key to pluralism. The Qur’ân clearly states
that there is no compulsion in religion (Qur’ân 2:256) and maintains
that all children of Adam are honorable (Qur’ân 17:70). God has created different communities,
cultures and religions on purpose; to try and test human beings in what
has been given to them (i.e. different scriptures, laws and ways of life).
In the last part of the verse (5.48) God says that everyone will return to
Him and it is He who will make us understand these differences.
It is not for human beings to claim being right or wrong as it
leads to disturbances and breach of peace. Therefore these matters should
be left for God to decide. The differences of laws and ways of life should
not become the cause of disharmony and enmity.
The test is to live in peace and harmony with each other, which is
the will of God. Furthermore,
God directs us to learn to live with these differences and compete with
each other only in our acts of goodness, as that is what will bring
everyone together. The Qur’ân mandates a peaceful co-existence.
It is the best way to resolve inter-religious and inter-cultural
conflicts and to promote acceptance of the ‘religious and cultural
other’ with dignity and grace. The Qur'ân does not take a narrow sectarian
view. Its view is very broad, humanitarian and its emphasis is on good
deeds; it strongly condemns evil deeds, which harm the society and
humanity at large. In this respect also it makes no distinction between
Muslims and non-Muslims. This inclusive approach is very vital, for only in accepting the rights of the 'religious other' can there be a just society. The laws, beliefs and the ways of life may differ and yet the Divine Essence, the Divine Truth is the same. It is reflected in all religions, in all spiritual traditions and we humans have no right to judge or reject the 'other' as illegitimate, much less, false. Thus it is our human ego that rejects the religious other. Some prophets are mentioned by name in the Qur’ân, while making
clear that there were many that are not named. “God has ordained for you the faith that
He commended to Noah, and that which We inspire in you [Muhammad], and
that which We commended to Abraham and Moses and Jesus, saying:
"Establish the religion, and be not divided therein.”
(Qur’ân 42:13). “Those who believe, and those who follow
the Jewish [Scriptures], and the Christians, and the Sabaeans—whoever
believes in God and the Last Day and does what is right—surely their
reward is with their Lord; no fear shall come upon them nor shall they
grieve.” (Qur’ân 2:62). "It is not righteousness that you turn
your faces towards the East and the West, but righteousness is the one who
believes in God, and the Last Day, and the angels and the Book and the
Prophets, and who gives away wealth out of love for Him to the near of kin
and the orphans and the needy and the wayfarer and to those who ask, and
who set slaves free, and keeps up prayer, and pays the poor rate; and the
performers of their promise when they make a promise, and the patient in
distress and affliction and in the time of conflict; and these are they
who keep their duty." (Qur’ân 2:177) In a straightforward and direct way God
makes it very clear that: No religion can claim God as their personal
property. Religiosity and
piety is also a test when it leads one to arrogance in thinking of
themselves as better than others, leading one to judge or condemn without
knowing the reality. Thus no one, Muslim or non-Muslim, can claim any exception
from the universal law of God; one who does good will be rewarded and one
who does evil will be punished. "It will not be in accordance with
your vain desires, nor the vain desires of the people of the Book; whoever
does evil, will be requited for it and will not find for himself besides
God a friend or a helper." (Qur’ân 4:123) "So he who does an atom's weight of
good will see it and he who does an atom's weight of evil will see
it." (Qur’ân 99:7) The Qur’ân encourages inter-religious dialogue with respect. God commands that Muslims cannot enforce their religion on anyone, nor can they disrespect other religions. God knows that religion is a matter in which emotions take over and hence He is very clear about directing us to be respectful and sensitive when discussing such issues. ”And tell my servants that they should
speak in a most kindly manner (unto those who do not share their beliefs).
Verily, Satan is always ready to stir up discord between men; for verily;
Satan is man’s foe. We have not sent you with the power to determine
their faith.” (Qur’ân
17:53, 54) "And discuss not with the People of the Book except by what is best, save such of them, as act unjustly. And Say: We believe in that which has been revealed to us and revealed to you, and our God and your God is One, and to Him we submit." (Qur’ân 29:46) "Revile not ye those whom they call
upon besides God, lest they out of spite revile God in their ignorance.
Thus have We made alluring to each people its own doings. In the end will
they return to their Lord, and We shall then tell them the truth of all
that they did." (Qur’ân 6.108) The theme of oneness of humankind is
repeated in the Qur'ân in different ways. We are told that all human
beings have been "created of a single soul" (Qur’ân 4:1); and
that all descended from the same parents. (Qur’ân 49:13). Apart from oneness of humankind the Qur'ân
also lays stress on racial, linguistic and national identities. Diversity
is projected by the Qur’ân as a sign of God and hence to be respected. Different identities are for recognition and hence necessary
and it should not lead to any conflict.
Thus the Qur’ân clearly accepts the legitimacy of diversity. "And of His signs is the creation of
the heavens and the earth and the diversity of your tongues and colors.
Surely there are signs in this for the learned." (Qur’ân 30:22) "O mankind, surely We have created you
from a male and a female, and made you into nations and tribes that you
may know each other." (Qur’ân 49:13) It also makes it clear, quite forcefully,
that all places of worship should be respected and protected.
It is significant that the Qur’ân maintains that be it church,
synagogue, temple or mosque, God's name is much remembered in these
places. No single religious place is privileged in this respect. Thus here
too religious pluralism is stressed. "Had not God checked one set of people
by means of another; cloisters, monasteries, churches, synagogues and
mosques, in which the name of God is remembered in abundance; would have
been pulled down." (Qur’ân 22:40) When Prophet Muhammad (saw) migrated from
Mecca to Medina he found himself in a pluralist situation. There was
religious as well as tribal diversity. He not only accepted this diversity
but also legitimized it by drawing up an agreement with different
religious and tribal groups and accorded everyone, through this agreement,
a dignified existence and rights. This agreement, known as 'Misaq al Medina'
or the Constitution of Medina; accorded Muslims and non-Muslims the right
to live in peace and together protect each other from external harm and
danger. As a matter of fact in the daily prayers
Muslims send blessings and peace on the followers of Abraham (as) in
exactly the same manner that they pray for the followers of Muhammad
(saw). This is repeated numerous times depending on the cycles of
the five daily prayers - (morning prayer 2 times, noon 4, afternoon 2,
evening 3 and in the night-time prayer it is repeated 7 times, ie: total
of 18 times daily): “O God, bestow Your peace and abundant
favors (blessings) upon Muhammad (saw) and his people, as You bestow Your
peace upon Abraham (as) and upon his people. Indeed You are Glorified and
Praised.” © 2003 UzmaMazhar@hotmail.com |