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| Islam making peace |
"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:
"The most honored of you in the sight of God is (he who is) the most righteous of you." (Qur’ân 49:13)
"The most honored of you in the sight of God is (he who is) the most righteous of you." (Qur’ân 49:13)
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.”
We have only to
look at the Qur’ân and our history to know that Islâm encourages a religiously
diverse and pluralist society, ensuring dignity and freedom of conscience to
all. Islâm protects the right of non-Muslims and guards their freedom to exist
with their own beliefs. Islamic history
shows that Muslims and non-Muslims existed in peace, and it tells Muslims how
to conduct themselves in dialogue with non-Muslims. Promoting divisiveness and hatred based on
religious differences is absolutely against Islâm. Based on such clear guidance, Muslims cannot
ignore this Islâmic teaching and must practice and teach their children to be
respectful, civil, polite and genuinely friendly with non-Muslims to promote
and achieve universal peace.
